CHAP.
I
VERS
.
I.
Paul
an
Apostle
of
Iesus
Christ
,
by
the
will
of
God
,
and
Timotheus
our
brother
.
THIS
Epistle
was
written
by
S.
Paul
,
The
generall
resolution
of
th●s
Epistle
.
The
time
and
place
when
this
Epistle
was
written
.
The
occasion
of
the
writing
of
this
Epistle
.
when
he
was
prisoner
at
Rome
.
The
occasion
of
the
writing
of
it
was
a
report
brought
vnto
him
concerning
the
estate
of
the
Church
at
Colosse
,
that
after
they
of
that
Church
had
beene
conuerted
by
Epaphras
to
the
faith
of
Christ
,
and
instructed
in
the
truth
of
religion
,
according
to
the
doctrine
of
the
Apostles
,
they
were
in
danger
to
be
seduced
by
false
teachers
,
raised
vp
by
Sathan
,
who
sought
to
impose
and
thrust
vpon
them
the
obseruation
of
circumcision
and
certaine
rites
of
the
ceremoniall
law
abolished
by
Christ
,
and
to
entangle
them
by
many
philosophicall
speculations
,
and
to
bring
in
the
worship
of
Angels
,
and
many
other
sorts
of
will
worship
deuised
by
themselues
.
The
Apostle
hearing
of
this
imminent
danger
like
to
fall
vpon
them
,
was
induced
to
write
this
Epistle
vnto
them
,
as
an
Antidote
against
poison
,
and
a
remedie
against
these
euils
.
The
summe
and
substance
of
this
Epistle
The
summe
and
substance
of
this
Epistle
.
is
thus
much
:
That
the
Colossians
ought
to
continue
constant
in
the
doctrine
of
saith
deliuered
vnto
them
by
Epaphras
,
and
to
auoid
the
corruption
of
flattering
nouelties
and
deceiuers
,
and
to
ioine
to
constancie
in
faith
,
study
,
care
,
and
practise
of
good
life
;
to
which
purpose
he
subioines
many
exhortations
both
generall
and
speciall
.
The
diuision
of
this
Epistle
.
The
materiall
parts
of
this
Epistle
,
besides
the
Proeme
and
the
Conclusion
,
are
two
The
first
is
concerning
Christian
doctrine
,
in
the
two
first
Chapters
.
The
second
touching
Christian
life
and
conuersation
,
in
the
two
chapters
following
.
And
so
much
be
spoken
of
the
general
,
resolution
of
this
Epistle
.
The
summe
and
diuision
of
the
first
Chapter
.
And
to
omit
further
subdiuision
,
this
first
Chapter
containe
,
foure
parts
:
The
first
is
a
comprehension
of
such
things
as
are
premitted
in
the
first
and
second
verse
.
The
second
is
the
proeme
or
entrance
,
standing
on
a
congratulation
and
comprecation
,
from
the
third
verse
to
the
12.
The
third
is
a
summarie
declaration
of
the
doctrine
of
Christian
faith
,
from
the
12.
verse
to
the
three
and
twentieth
.
The
fourth
is
an
exhortation
to
a
constant
continuance
in
that
doctrine
,
from
the
23.
verse
to
the
end
of
the
Chapter
.
And
so
much
of
the
first
Chapter
in
generall
.
Touching
the
first
part
,
The
argument
and
subdiuision
of
the
first
part
.
containing
things
premitted
,
therein
is
offered
to
our
consideration
the
sender
of
this
Epistle
,
the
parties
to
whom
it
was
sent
,
and
the
salutation
of
them
.
The
sender
in
the
first
verse
,
Paul
,
who
ioineth
to
himselfe
Timothie
a
brother
.
And
he
describeth
himselfe
by
his
office
and
the
efficient
cause
of
it
,
that
hee
was
an
Apostle
,
and
designed
to
that
office
by
the
will
of
God
.
The
parties
to
whom
it
was
sent
,
are
set
downe
in
the
second
verse
,
namely
the
Colossians
,
who
are
set
out
by
three
epithites
,
Saints
,
faithfull
,
brethren
,
and
all
these
in
Christ
.
Then
followeth
the
salutation
in
the
last
words
,
wherein
the
Apostle
wisheth
and
praieth
for
two
things
to
be
giuen
,
Grace
and
peace
,
and
both
these
from
God
the
fountaine
of
all
good
things
,
and
from
him
as
hee
is
our
father
in
Christ
,
and
from
the
Lord
Iesus
Christ
the
Mediator
,
by
whom
all
good
things
come
.
And
so
much
be
spoken
in
generall
of
the
first
part
of
this
Chapter
.
Come
we
now
to
speake
of
the
first
verse
of
this
Chapter
.
Paul
an
Apostle
.
Paul
described
by
his
office
.
]
The
word
Apostle
in
generall
acception
signifies
one
sent
as
a
Messenger
:
in
the
New
Testament
with
this
addition
[
of
Iesus
Christ
]
it
signifies
more
specially
one
called
immediately
by
Christ
to
preach
the
Gospell
,
and
by
him
sent
to
the
whole
world
,
without
limitation
,
and
to
that
end
furnished
with
vnderstanding
and
knowledge
of
the
Gospell
,
and
doctrine
of
saluation
,
immediately
by
the
inspiration
and
reuelation
from
the
spirit
of
Christ
,
hauing
infallible
assistance
and
testimonie
of
the
holy
Ghost
,
that
hee
cannot
erre
in
executing
his
Apostolical
office
,
and
hauing
also
the
gift
of
working
miracles
,
of
conferring
the
holy
Ghost
by
laying
on
of
hands
and
of
correction
,
as
Peter
corrected
Ananias
and
Saphira
,
Act.
5.
The
meaning
then
of
Paul
in
saying
an
Apostle
of
Iesus
Christ
,
is
this
,
that
he
was
thus
called
to
be
an
Apostle
thus
furnished
,
&
had
this
assistance
,
testimonie
and
power
by
the
will
of
God
,
that
is
,
by
the
eternall
counsell
and
purpose
of
God
,
who
as
he
saith
Gal.
1.15
.
separated
him
,
&c.
The
words
then
are
thus
to
be
vnderstood
,
that
Paul
was
immediately
called
by
Christ
to
the
office
of
an
Apostle
,
and
sent
by
him
to
preach
the
Gospell
to
the
whole
world
,
and
to
that
end
furnished
with
knowledge
of
the
doctrine
of
saluation
by
immediate
inspiration
of
the
spirit
of
Christ
,
with
the
infallible
assistance
of
the
spirit
,
and
designed
to
that
office
by
the
eternall
counsell
and
purpose
of
God
.
Come
we
to
the
doctrine
.
First
,
Euery
true
teacher
is
able
to
shew
his
commission
.
it
is
to
be
marked
that
Paul
here
stands
vpon
his
office
and
calling
,
that
he
is
an
Apostle
immediately
called
and
sent
,
and
this
hee
doth
almost
in
the
beginning
of
euery
one
of
his
Epistles
,
to
put
a
difference
between
himselfe
and
false
Apostles
;
whence
only
note
we
thus
much
,
Note
.
that
all
true
teachers
are
able
to
shew
their
commission
that
they
are
lawfully
called
and
sent
to
preach
,
that
they
haue
both
the
inward
and
outward
lawfull
calling
.
Christ
himselfe
tooke
not
on
him
the
office
of
Mediator
,
nor
the
office
and
honour
to
bee
made
the
high
Priest
,
but
as
he
was
called
to
it
of
his
father
Heb
.
5.5
.
Much
lesse
ought
any
to
take
on
him
the
office
of
a
publike
teacher
without
lawfull
calling
.
And
therefore
it
is
Anabaptisticall
to
thinke
that
any
man
that
will
may
preach
without
speciall
calling
.
A
word
is
sufficient
of
that
point
.
In
that
Paul
was
an
Apostle
of
Iesus
Christ
,
one
immediately
called
and
sent
sent
by
him
to
preach
the
gospell
,
it
followeth
vpon
this
necessarily
,
that
his
doctrine
deliuered
in
this
,
and
in
his
other
Epistles
,
is
heauenly
,
and
is
to
be
embraced
,
beleeued
,
and
followed
as
the
doctrine
of
Christ
Iesus
.
For
why
?
his
doctrine
being
giuen
by
inspiration
of
the
spirit
of
Christ
,
both
for
matter
and
manner
,
he
teaching
as
hee
was
acted
and
moued
by
infallible
assistance
of
the
spirit
of
Christ
,
it
must
needs
be
the
vndoubted
oracle
and
immediate
word
of
Christ
,
and
so
to
be
receiued
.
Paul
therefore
giues
thankes
to
God
on
the
behalfe
of
the
Thessalonians
,
Thes
.
1.2.13
.
that
they
receiued
of
him
and
other
Apostles
the
word
of
the
preaching
of
God
,
not
as
the
word
of
men
,
but
as
it
was
indeed
the
word
of
God
.
Obiection
.
Some
may
say
Paul
spake
and
deliuered
some
things
in
writing
not
giuen
by
inspiration
of
the
spirit
of
Christ
,
but
of
himselfe
,
as
hee
saith
to
the
remnant
I
speake
,
1.
Cor
.
7.12
.
and
not
the
Lord
,
and
therefore
some
things
recorded
in
the
Epistles
of
Paul
are
not
to
be
receiued
as
the
word
of
Christ
.
Answer
.
The
meaning
of
that
place
alleadged
is
that
the
Lord
had
not
giuen
any
such
expresse
commandement
as
Paul
there
deliuered
,
but
he
by
collection
and
interpretation
of
the
Scripture
did
gather
it
,
&
so
speake
not
of
himselfe
,
but
by
the
assistance
of
the
spirit
of
God
,
as
wee
finde
in
the
40.
verse
of
that
Chapter
and
so
notwithstanding
that
it
remaines
a
truth
that
the
doctrine
of
Paul
and
of
the
other
Apostles
of
Christ
is
heauenly
and
simply
to
be
beleeued
,
and
obeied
as
the
doctrine
of
Iesus
Christ
.
This
may
strengthen
vs
against
the
poison
of
all
other
doctrines
either
contrary
or
differing
from
the
doctrine
of
the
Apostles
and
teach
vs
to
hold
them
within
compasse
of
the
Apostles
owne
censure
of
Anathema
.
The
●eachers
of
the
Church
of
Rome
can
shew
no
warrant
for
their
calling
.
Gal.
1.8.9
.
If
any
man
or
Angell
preach
otherwise
&c.
hold
and
adiudge
him
accursed
;
and
let
this
arme
vs
against
all
the
deuised
doctrines
of
the
Church
of
Rome
,
for
let
that
Church
proue
vnto
vs
that
their
teachers
haue
apostolicall
power
and
authority
the
same
that
the
Apostles
of
Christ
had
and
the
infallible
assistance
of
the
spirit
of
Christ
in
that
they
teach
differing
from
the
doctrine
of
the
Apostles
and
then
we
shall
haue
some
reason
to
condescend
to
their
opinions
and
to
receiue
their
vnwritten
traditions
;
but
if
that
be
a
priuiledge
and
prerogatiue
belonging
only
to
the
Apostles
the
planters
and
first
founders
of
the
Church
of
the
new
Testament
,
and
not
descending
and
passing
by
succession
to
any
other
(
as
indeed
it
is
)
surely
then
we
cannot
hold
their
ordinances
and
traditions
being
(
at
the
least
)
diuers
from
the
constitutions
of
the
Apostles
any
other
thing
then
meere
inuentions
of
their
owne
braines
.
But
they
reply
and
plead
for
themselues
that
their
traditions
and
ordinances
are
not
to
be
taxed
as
meere
inuentions
of
men
,
because
they
are
not
ordained
by
meere
humane
power
,
but
by
Christ
his
warrant
and
authority
by
such
as
are
placed
ouer
his
Church
of
whom
Christ
saith
,
Luk
.
10.16
.
He
that
heareth
you
heareth
me
so
that
their
traditions
and
ordinances
are
not
appointed
by
meere
humane
power
,
but
by
the
holy
Ghost
ioyning
with
their
teachers
in
the
regiment
of
the
faithfull
.
A
faire
colour
and
gilding
set
vpon
a
rotten
post
.
To
answer
them
and
their
allegation
(
He
that
heareth
you
,
heareth
me
&c.
)
it
is
true
indeed
that
he
that
heareth
the
Apostles
and
such
as
follow
them
in
the
office
of
teaching
,
the
pastors
and
teachers
of
the
new
testament
heareth
Christ
,
but
how
?
surely
so
long
as
they
teach
nothing
but
that
Christ
hath
taught
.
Christ
hath
not
assured
vs
that
whosoeuer
heareth
men
(
though
calld
to
teach
)
heareth
him
simply
whatsoeuer
men
teach
;
but
so
long
as
men
preach
Gods
word
,
and
doctrine
thence
grounded
,
and
that
appeares
,
Ioh
14
26.
the
comforter
(
saith
Christ
)
which
is
the
holy
Ghost
,
there
Christ
promiseth
that
his
spirit
shall
suggest
and
bring
all
things
to
the
minds
of
his
Apostles
and
their
followers
which
he
had
taught
them
,
not
any
new
doctrines
or
reuelations
;
they
then
that
speake
any
thing
of
their
owne
contrary
or
diuerse
from
the
doctrine
of
Christ
and
his
Apostles
in
the
new
testament
,
falsly
pretend
the
holy
Ghost
,
and
let
the
Church
of
Rome
set
what
glosse
soeuer
they
can
vpon
their
vnwritten
traditions
,
they
cannot
free
them
from
being
found
meere
humane
inuentions
,
and
their
worship
built
vpon
them
,
vnreasonable
and
foolish
,
for
deuised
worship
must
needs
taste
of
the
vessell
whence
it
came
,
the
braine
of
man
,
full
of
ignorance
and
folly
in
matters
concerning
God
and
his
worship
.
As
we
are
to
auoide
doctrine
contrary
and
dissenting
from
the
doctrine
of
the
Apostles
and
to
hold
it
accursed
so
are
we
to
yeeld
reuerence
faith
and
obedience
to
the
doctrine
of
the
Apostle
Paul
and
to
whatsoeuer
is
taught
agreeable
to
the
same
,
All
reuerence
is
due
to
the
doctrine
of
the
true
ministers
of
the
Gospell
.
as
to
the
doctrine
of
Iesus
Christ
,
as
if
Christ
should
speake
immediatly
from
heauen
,
for
the
ministers
of
the
Gospell
being
the
Ambassadors
of
Christ
and
speaking
in
his
stead
as
we
haue
it
,
2.
Cor
.
5.20
.
and
being
faithfull
and
deliuering
nothing
but
the
reuealed
will
of
Christ
are
to
be
heard
as
their
Lord
and
master
Christ
Iesus
whose
messengers
and
Ambassadors
,
they
are
.
Quest
.
It
is
not
the
letter
but
the
sence
and
meaning
of
the
holy
Ghost
in
the
writings
of
the
Apostles
that
is
to
be
heard
and
receiued
,
as
the
doctrine
of
Christ
now
as
S.
Peter
hath
told
vs
:
2.
Eph.
3
16.
in
the
Epistles
of
Paul
somethings
are
hard
,
&c.
and
there
is
difference
of
expositions
of
the
writings
of
the
Apostles
:
How
then
shall
we
that
are
vnlearned
know
what
doctrine
is
agreeable
to
the
true
meaning
of
the
holy
Ghost
,
in
the
writings
of
the
Apostles
?
I
answer
first
in
generall
as
one
doth
in
a
like
case
vnto
the
Papists
,
obiecting
that
the
scripture
is
hard
and
therefore
to
be
kept
from
the
vulgar
and
common
sort
;
though
many
things
in
the
Epistles
of
Paul
be
hard
yet
the
way
and
meanes
to
come
to
the
true
vnderstanding
of
them
is
to
read
and
heare
them
diligently
,
to
marke
them
attentiuely
,
Note
.
to
pray
heartily
and
to
iudge
humbly
.
But
for
more
speciall
direction
to
know
what
doctrine
concluded
out
of
the
writings
of
Paul
is
agreeable
to
the
meaning
of
the
holy
Ghost
in
the
same
,
we
must
remember
two
things
which
by
diligent
reading
and
carefull
obseruation
any
one
may
easily
find
in
the
writings
of
the
Apostle
.
First
that
the
whole
teaching
of
the
Apostle
doth
run
vpon
Christ
his
whole
doctrine
,
1.
Cor
.
3.11
.
as
a
structure
or
house
is
built
on
Christ
the
foundation
as
himselfe
speaketh
,
no
man
more
aduanced
the
glory
of
Christ
,
euincing
and
proouing
iustification
and
saluation
in
and
by
him
alone
,
and
none
more
withstood
such
as
preached
the
law
or
intermingled
the
law
with
the
Gospell
in
the
matter
of
iustification
then
he
did
,
we
preach
Christ
&c.
and
Chap.
2.2
.
I
esteemed
,
1.
Cor
.
1.24
.
&c.
and
many
like
sentences
we
find
in
his
Epistles
he
runs
almost
in
euery
line
vpon
the
name
of
Christ
and
the
aduancement
of
his
glory
.
The
second
thing
to
be
remembred
is
that
in
the
doctrine
of
the
Apostle
concerning
the
worship
and
seruice
of
God
,
which
we
are
to
performe
in
way
of
thankfulnesse
for
his
mercy
,
Rom.
12.1
.
the
Apostle
doth
vrge
vpon
vs
inward
holinesse
and
spirituall
worship
and
seruice
.
I
beseech
you
,
&c.
and
in
this
Epistle
he
much
condemnes
externall
worship
and
worshipping
of
Angells
and
commends
vnto
vs
inward
holinesse
and
spirituall
worship
.
By
these
two
generall
things
remembred
we
may
easily
discerne
who
expound
the
writings
of
the
Apostle
aright
and
deriue
doctrine
from
thence
consonant
to
the
meaning
of
the
holy
Ghost
,
(
namely
)
they
,
who
with
the
apostle
preach
Christ
with
all
due
respect
of
his
glory
in
the
worke
of
redemption
and
saluation
,
and
without
any
impeachment
or
derogation
from
him
in
regard
of
his
kingly
,
priestly
,
or
Propheticall
office
,
they
that
teach
Christ
in
all
things
to
haue
the
preheminence
as
it
is
vers
.
18.
of
this
Chapter
,
and
propound
spirituall
worship
and
seruice
of
God
standing
in
mortification
of
the
flesh
and
newnesse
of
life
,
and
that
these
are
essentiall
notes
of
true
doctrine
we
find
them
laid
before
vs
by
S.
Iohn
in
his
first
Epistle
the
fourth
,
in
the
triall
of
spirits
in
discerning
the
spirit
of
truth
from
the
spirit
of
error
,
he
teacheth
that
the
doctrine
is
good
and
of
God
that
is
founded
on
Iesus
Christ
incarnate
,
and
holds
the
truth
of
his
incarnation
.
And
secondly
that
propoundeth
spirituall
worship
of
God
for
saith
he
verse
5.
false
teachers
and
Antichristian
spirits
are
of
the
world
and
speake
of
the
world
,
they
are
earthly
and
carnall
they
teach
a
plausible
and
pleasing
worship
fitting
the
folly
and
corruption
of
mans
nature
,
consisting
in
bodily
exercises
rites
and
ceremonies
,
things
of
great
estimation
and
admiration
in
the
world
;
on
the
contrary
the
teachers
and
spirits
that
are
of
God
,
euen
in
outward
actions
of
religion
require
inward
heauenly
and
spirituall
worship
of
God
agreeable
to
the
will
and
nature
of
God
standing
in
true
faith
of
the
heart
,
true
contrition
of
the
soule
and
other
fruits
of
Gods
spirit
.
By
these
two
notes
,
namely
preaching
Iesus
Christ
incarnate
with
all
due
respect
of
the
honor
of
his
name
as
●●e
only
king
,
Priest
,
and
Prophet
of
his
Church
,
and
by
propounding
spirituall
worship
of
God
we
may
easily
discouer
the
exposition
and
doctrine
concluded
from
the
writings
of
the
Apostle
,
which
is
most
agreeable
to
the
meaning
of
the
holy
Ghost
in
these
writings
and
hauing
found
the
truth
we
are
to
cleaue
vnto
it
,
and
to
yeeld
reuerence
,
faith
and
obedience
to
it
as
to
the
doctrine
of
Iesus
Christ
.
So
much
touching
the
description
of
Paul
by
his
office
.
The
description
of
him
from
the
efficient
cause
of
his
office
.
Note
.
Now
to
the
efficient
cause
of
it
in
the
words
following
,
(
By
the
will
of
God
;
)
we
are
to
marke
that
the
Apostle
in
setting
down
the
efficient
and
first
true
cause
of
his
Apostleship
,
excludeth
his
owne
will
,
that
he
was
called
,
to
be
an
Apostle
and
sent
to
preach
the
Gospell
not
by
his
owne
will
,
but
by
the
will
of
God
.
He
had
no
such
will
or
disposition
,
in
himselfe
,
no
doubt
he
was
vnwilling
,
but
the
Lord
who
in
his
eternall
councell
had
appointed
him
to
that
office
in
his
good
time
by
his
grace
called
him
and
of
vnwilling
made
him
willing
,
and
euen
then
when
he
was
a
bloudy
persecuter
,
the
Lords
will
was
effectuall
to
make
him
a
famous
preacher
.
God
brings
his
purpose
to
passe
for
the
good
of
his
children
oftentimes
when
they
are
most
auerse
and
repugnant
.
Exod
.
4.13
.
See
then
how
the
Lord
brings
his
purpose
to
passe
for
the
good
of
those
that
belong
to
him
,
in
their
aduancement
to
some
good
place
and
calling
euen
then
,
when
they
themselues
are
most
auerse
,
vnwilling
,
repugnant
and
vtterly
against
it
.
We
read
when
Moses
shewed
himselfe
most
backward
,
pleaded
excuse
and
entreated
the
Lord
to
send
some
other
then
the
Lords
will
was
effectuall
to
aduance
him
to
that
honor
to
be
the
messenger
to
Pharaoh
to
deliuer
Israel
to
haue
the
leading
and
gouernment
of
a
mighty
people
.
We
find
the
like
of
Ieremie
the
Prophet
in
the
first
Chapter
of
his
prophecie
,
and
when
Ionah
the
Prophet
flatly
refused
to
go
to
Niniueh
,
&
as
he
thought
fled
from
Niniueh
,
then
the
Lord
ouerruled
him
and
aduanced
him
to
be
a
meanes
of
the
repentance
of
that
City
,
as
we
read
in
the
prophecie
of
Ionah
.
Vse
.
Doth
the
Lord
by
the
effectuall
working
of
his
will
call
and
aduance
men
to
some
place
and
calling
,
Strength
to
our
faith
that
the
Lord
will
assist
vs
in
our
lawfull
callings
.
euen
then
when
they
are
carried
in
a
contrary
course
.
Let
this
then
in
the
first
place
strengthen
our
faith
in
his
prouidence
and
goodnesse
,
that
when
we
are
called
and
set
in
any
lawfull
calling
and
goe
on
with
good
conscience
in
that
calling
,
the
Lord
will
assist
vs
and
helpe
our
infirmities
.
For
doth
the
Lord
call
to
any
seruice
and
not
giue
strength
to
performe
it
?
yes
doubtlesse
though
we
find
our
infirmities
still
resting
vpon
vs
,
yet
if
we
hold
on
a
constant
course
in
that
calling
we
shall
find
supply
of
strength
.
The
Lord
could
(
if
it
had
so
pleased
him
)
haue
made
Moses
eloquent
but
he
did
not
,
that
his
glory
might
more
appeare
,
yet
he
was
with
his
mouth
and
taught
him
what
to
say
as
he
promised
.
Exod
.
4.12
.
Moses
found
continuall
aide
and
assistance
and
supply
of
his
want
from
the
Lord
,
and
thus
shall
they
that
goe
on
with
good
conscience
in
a
lawfull
calling
.
Againe
doth
the
Lord
many
times
dispose
them
that
belong
to
him
,
Gods
prouidence
watcheth
ouer
his
children
when
they
full
little
thinke
of
it
.
to
a
place
and
dignity
cleane
contrary
to
their
meaning
,
will
,
purpose
,
and
course
of
life
formerly
held
?
then
let
all
Gods
children
learne
for
their
comfort
that
Gods
prouidence
watcheth
ouer
them
for
their
good
,
when
they
full
little
thinke
of
it
,
full
little
did
Paul
thinke
when
he
breathed
out
threatnings
and
slaughter
against
the
Church
of
Christ
that
he
should
haue
been
a
preacher
of
his
Gospell
,
but
that
good
wil
and
prouidence
of
God
ouer
his
,
euer
waketh
and
neuer
sleepeth
,
though
they
sleep
,
and
neuer
thinke
of
any
such
thing
,
nay
please
themselues
in
a
contrary
course
,
yet
his
prouidence
is
working
for
their
comfort
,
health
,
life
,
aduancement
vnto
honor
,
&c.
doe
not
many
naturall
things
make
this
a
cleare
point
and
preach
thus
much
vnto
vs
?
growes
not
the
grasse
and
corne
when
we
sleepe
,
and
the
best
hearbs
for
our
health
and
vse
?
Come
not
sweet
shewers
when
wee
sleepe
that
make
husbandmen
reioyce
and
sing
?
and
many
other
things
make
it
manifest
that
the
good
prouidence
of
God
watcheth
ouer
his
children
for
their
good
when
they
full
little
thinke
of
it
;
Hest
6.
excellent
is
that
story
of
Mordecai
to
this
purpose
.
We
there
find
that
king
Ahashuerosh
when
he
could
not
sleep
commanded
the
Chronicles
to
be
read
before
him
and
finding
there
the
loyalty
of
Mordecai
that
he
had
discouered
a
treason
intended
against
him
&
yet
had
no
honor
nor
dignity
giuen
him
for
that
discouery
,
the
king
presently
thought
how
and
which
way
was
fit
to
honor
him
and
it
was
concluded
by
the
aduice
of
Haman
(
who
thought
that
the
honor
intended
would
haue
light
vpon
himselfe
)
that
Mordecai
should
be
apparrelled
with
royall
apparrell
&c.
as
followeth
in
the
Chapter
.
Poor
Mordecai
no
doubt
was
a
sleepe
when
this
was
concluded
,
and
little
thought
of
any
such
matter
,
but
the
good
prouidence
of
a
gratious
God
that
neuer
sleepeth
sent
this
comfortable
mercy
to
his
child
for
his
honor
and
for
the
good
of
the
whole
Church
by
his
aduancement
.
Oh
then
let
this
and
the
like
examples
teach
vs
that
Gods
prouidence
watcheth
ouer
vs
for
good
when
we
little
thinke
of
it
,
and
that
our
good
God
purposeth
to
as
many
as
be
his
children
,
such
good
as
we
can
hardly
imagine
and
let
vs
neuer
fall
from
this
God
by
distrustfull
feare
,
that
so
careth
and
prouideth
for
his
when
they
are
asleepe
,
and
when
they
runne
on
in
a
contrary
course
.
We
are
further
to
marke
that
Paul
riseth
vp
and
ascendeth
from
his
calling
to
the
will
of
God
,
that
he
was
now
called
to
be
an
Apostle
and
being
called
he
knew
the
Lord
had
before
in
his
will
and
purpose
appointed
him
to
that
office
,
for
he
knew
not
this
but
by
the
euent
:
whence
ariseth
this
doctrine
that
the
will
of
God
is
signified
and
reuealed
vnto
vs
either
by
the
scripture
the
written
word
of
God
,
Gods
will
reuealed
either
by
scripture
or
by
particular
euents
.
or
by
particular
euents
,
by
the
issues
and
falling
out
of
things
good
or
euil
,
for
it
is
certaine
that
nothing
comes
to
passe
but
by
the
will
and
prouidence
of
God
,
if
it
were
otherwise
the
Lord
were
not
almighty
,
which
is
not
to
be
imagined
,
when
therefore
anything
is
come
to
passe
Gods
will
is
therein
reuealed
.
For
example
when
a
mans
house
is
burnt
and
his
goods
consumed
then
Gods
will
and
pleasure
is
reuealed
touching
the
losse
of
such
things
as
Iob
said
.
Iob
1.21
.
The
Lord
hath
taken
because
the
Lords
will
was
manifested
in
the
losse
of
his
goods
.
Obiect
.
Is
Gods
will
reuealed
in
the
euent
of
things
good
and
euill
,
then
God
willeth
euill
?
Answ
.
Euill
is
twofold
,
of
punishment
,
and
of
sinne
.
The
first
God
willeth
and
is
the
authour
of
it
,
for
punishment
being
a
worke
of
iustice
against
sinnne
,
is
good
,
is
willed
,
and
wrought
by
God
.
Isa
.
45.7
.
Amos
.
3.6
.
But
for
the
euill
of
sinne
we
must
consider
a
difference
betweene
sinne
it selfe
and
the
euent
of
sinne
,
or
comming
to
passe
of
sinne
,
the
first
of
these
is
euill
,
and
the
other
good
in
respect
of
the
end
,
to
which
it
is
by
God
disposed
,
namely
his
glory
in
the
manifestation
of
his
iustice
and
mercy
.
Now
God
willeth
not
sinne
it selfe
,
but
the
euent
or
comming
to
passe
of
sinne
,
but
how
?
not
by
effecting
it
,
but
by
withholding
his
grace
from
the
creature
,
and
not
hindering
it
when
he
might
if
he
would
and
so
ex
consequenti
,
God
willeth
the
euent
of
sinne
he
not
hindering
it
willingly
permits
it
to
be
done
for
a
good
end
,
euen
his
glory
,
for
the
manifestation
of
his
iustice
and
mercy
.
Vse
.
Would
we
then
know
Gods
will
both
for
matter
of
faith
and
fact
,
Knowledge
of
Gods
will
for
faith
.
Fact
is
from
the
word
of
God
,
and
of
particular
good
and
euill
by
the
euents
.
both
things
to
bee
knowen
beleeued
and
practised
,
looke
then
into
the
word
of
God
.
Would
we
againe
know
his
will
concerning
particular
good
or
euill
,
to
come
vpon
the
outward
estate
of
our selues
or
others
,
then
tarry
we
the
time
the
Lord
hath
appointed
to
discouer
and
make
it
knowen
vnto
vs
by
euent
.
It
is
exceeding
rash
and
hasty
boldnesse
in
some
,
who
dare
goe
about
to
search
the
will
of
God
in
things
to
come
,
by
the
helpe
of
wizards
,
witches
and
diabolicall
meanes
,
yea
a
thing
more
frequent
and
common
,
and
as
wicked
and
damnable
it
is
,
that
some
many
times
gather
arguments
of
life
or
death
,
of
good
or
euill
successe
vpon
their
actions
and
businesse
,
by
the
flying
or
crying
of
birds
,
by
bleeding
of
the
nose
,
burning
of
the
eare
,
falling
of
salt
,
by
dreaming
&c.
This
is
a
great
abuse
and
profanation
of
the
workes
of
Gods
prouidence
,
the
Lord
hath
not
appointed
these
things
to
manifest
his
will
in
things
to
come
to
bee
ominous
or
to
portend
good
or
euill
,
and
to
obserue
them
to
that
end
,
is
a
superstitious
deuice
of
men
seduced
by
Satan
,
Note
.
without
any
Christian
or
naturall
reason
.
The
Lord
sometimes
suffers
the
euent
to
answer
the
foolish
obseruation
of
such
as
giue
heed
to
these
things
in
iudgement
because
they
giue
heed
vnto
them
,
Deut
.
14.
and
by
that
meanes
the
Deuill
steales
out
of
their
hearts
that
assured
trust
in
the
prouidence
of
God
,
which
is
the
chiefe
stay
of
true
beleeuers
amidst
the
troubles
and
disorders
of
this
world
,
and
so
,
as
the
Preacher
saith
,
as
the
fishes
are
taken
in
an
euill
net
,
Eccles
.
9.12
.
and
as
the
birds
are
caught
in
the
snare
,
so
are
they
snared
in
the
euill
time
when
it
falles
vpon
them
suddenly
,
they
know
not
which
way
to
turne
themselues
and
to
winde
out
of
that
trouble
,
nor
whereto
finde
comfort
,
remember
wee
what
wee
finde
to
feare
God
aright
,
Deut
.
28.
and
truly
and
then
blessed
shall
wee
be
at
home
,
abroad
,
in
towne
,
in
field
,
in
basket
,
in
dough
,
in
sheep
,
in
kine
,
&c.
And
contrariwise
,
cursed
for
want
of
religion
and
the
feare
of
God
,
for
that
is
reuealed
to
be
the
cause
of
Gods
curse
,
not
because
the
Rauen
flew
ouer
the
house
,
&c.
Now
further
,
Paul
making
the
will
of
God
the
efficient
and
first
cause
of
his
Apostleship
,
that
being
an
outward
state
and
condition
of
life
,
this
generall
conclusion
followeth
:
from
hence
that
the
will
and
prouidence
of
God
doth
appeare
,
Gods
prouidence
is
to
be
seene
in
the
distinction
of
men
into
seuerall
callings
and
is
to
be
seene
in
the
distinction
of
men
into
seuerall
callings
,
in
ranging
men
into
seuerall
orders
and
degrees
,
disposing
some
to
be
Apostles
,
some
Rulers
and
Magistrates
,
&c.
For
howsoeuer
it
seemes
to
be
against
nature
;
that
whereas
all
men
are
of
one
nature
,
sprung
of
one
originall
,
alike
subiect
to
death
,
there
should
bee
so
great
inequalitie
amongst
them
,
yet
heerein
shines
forth
the
wonderfull
prouidence
of
God
,
who
out
of
so
sundry
orders
and
degrees
of
men
doth
gather
a
sweet
harmony
and
agreement
,
for
the
maintaining
of
he
fellowship
and
society
of
mankinde
,
without
which
it
could
not
stand
,
for
one
could
not
endure
and
beare
another
,
there
would
range
many
outrages
,
vnlesse
men
were
held
in
with
the
bridle
of
some
greater
authoritie
and
power
,
yea
more
then
this
,
the
prouidence
of
God
doth
cleerly
shew
it selfe
,
euen
in
the
confusions
and
disorders
that
be
amongst
men
distinguished
into
seuerall
callings
,
when
in
the
place
where
there
should
be
Iustice
,
there
is
wormewood
,
and
in
the
place
of
Iudgement
wickednesse
,
yet
therein
appeares
the
prouidence
of
God
,
who
doth
wisely
order
and
dispose
things
so
disordered
and
intangled
to
a
very
good
end
,
namely
,
the
preseruation
of
the
societie
of
mankinde
:
for
it
is
a
true
position
,
better
a
tyranny
then
an
Anarchy
;
better
to
endure
tyrannicall
oppressing
Magistrates
,
then
to
haue
none
at
all
:
for
that
state
where
there
is
no
publike
power
at
all
,
but
euery
man
may
doe
what
seemes
good
in
his
owne
eies
,
in
stead
of
one
tyrant
makes
many
.
Heerein
then
appeares
the
prouidence
of
God
,
by
disposing
men
into
different
degrees
&
callings
,
though
they
be
corrupt
and
disordered
in
their
places
,
yet
the
Lord
by
his
infinite
wisedome
doth
order
and
dispose
them
to
a
good
end
.
This
may
settle
and
stay
our
mindes
from
wonder
and
amazement
,
when
we
see
many
corruptions
and
disorders
in
men
of
place
A
stay
to
our
mindes
when
we
see
disorders
in
men
of
place
.
and
authoritie
,
when
iustice
and
equitie
is
bought
and
sold
as
though
the
Lord
did
not
regard
:
for
certainly
the
Lords
eie
is
ouer
them
in
time
to
bring
them
to
iudgement
,
and
in
the
meane
season
as
an
excellent
worke-master
,
who
of
crooked
and
vntoward
matter
frames
an
excellent
worke
,
doth
dispose
them
to
the
preseruation
of
societie
,
and
in
that
to
the
good
of
his
Church
.
Eccle
.
4.7
.
It
is
the
vse
the
Preacher
makes
;
If
in
a
Countrey
thou
seest
,
&c.
be
not
astonied
,
&c.
stand
not
as
it
were
at
a
bay
in
a
carefull
and
combersome
cogitation
,
as
if
God
did
not
see
or
regard
;
for
questionlesse
he
that
is
on
high
,
watcheth
and
wardeth
ouer
the
highest
,
in
due
time
to
punish
offendors
,
and
disposeth
of
things
confused
and
out
of
order
,
contrary
to
the
nature
of
them
,
to
a
very
good
end
.
Againe
,
a
second
thing
that
may
hence
be
concluded
,
is
this
:
Euery
mans
place
and
portion
in
this
world
is
appointed
by
the
will
of
God
.
as
Paul
had
his
Apostleship
by
the
will
of
God
,
so
euery
mans
place
and
portion
in
this
world
is
appointed
vnto
him
by
the
will
of
God
;
euery
mans
condition
,
whether
high
or
low
,
rich
or
poore
,
publike
or
priuate
,
is
allotted
vnto
him
by
the
good
pleasure
of
God
;
for
his
will
and
prouidence
guiding
and
gouerning
all
other
things
,
wee
may
not
seclude
and
shut
it
out
from
hauing
stroake
in
the
conditions
of
men
;
no
certainly
,
it
is
a
generall
aphorisme
and
sentence
of
Scripture
,
that
the
Lord
maketh
poore
and
maketh
rich
,
bringeth
low
and
exalteth
,
and
euery
man
hath
his
portion
at
his
appointment
:
he
made
Ioseph
Gouernour
of
Aegypt
,
and
hee
made
Lazarus
lie
begging
at
the
rich
mans
gate
:
euery
one
hath
his
lot
and
condition
,
not
by
hap
or
chance
,
but
according
to
the
ordinance
and
appointment
of
the
Lord
.
This
doctrine
ought
to
worke
in
euery
Christian
heart
patience
and
peace
,
to
be
contented
with
the
estate
we
enioy
,
Contentment
with
the
estate
we
enioy
.
whatsoeuer
it
is
:
for
as
the
common
prouerbe
is
beggers
must
be
no
choosers
,
and
we
are
all
beggers
in
respect
of
him
who
hath
the
rule
and
disposition
of
all
things
.
Note
.
Haue
I
then
little
?
it
is
the
will
of
God
I
should
haue
but
little
,
and
I
ought
to
be
contented
.
Haue
I
more
?
it
is
more
mercy
,
requiring
more
thankfulnesse
,
thankfull
for
the
one
,
and
thankfull
for
the
other
,
and
euer
contented
with
Gods
will
.
And
to
that
end
wee
are
to
consider
,
first
,
that
the
calling
and
condition
we
are
in
being
appointed
of
the
Lord
,
is
the
best
state
and
condition
for
vs
,
if
we
be
Gods
children
:
for
he
willing
our
eternall
good
,
must
needs
will
that
is
best
fitting
our
seruice
of
him
in
this
transitorie
passage
.
Secondly
,
we
are
to
consider
what
a
clog
and
hinderance
to
good
du●ies
discontentment
is
:
they
who
are
discontented
with
their
state
can
neuer
do
their
duty
in
their
place
and
calling
,
their
minds
are
happled
and
enthralled
.
1.
Tim
.
6.9
.
Lastly
,
consider
that
the
outward
blessings
and
good
things
being
no
sure
signes
of
Gods
fauour
,
if
wee
be
not
content
with
them
,
it
makes
it
plaine
,
that
we
are
not
in
his
fauour
,
though
we
abound
in
outward
good
things
:
for
to
his
children
with
the
things
themselues
hee
giues
quietnes
and
contentment
,
wealth
without
woe
,
store
without
sore
,
and
as
we
vse
to
say
,
it
is
the
speech
of
Salomon
,
Psal
2.27.2
.
Pro●●
2
Discontentment
is
left
to
godlesse
persons
,
who
are
ignorant
of
Gods
prouidence
,
so
then
let
these
things
stirre
vs
vp
to
quietnesse
and
contentation
,
our
dwelling
heere
or
there
is
by
the
prouidence
of
God
,
in
a
faire
house
or
a
foule
:
our
condition
of
life
,
be
it
a
rich
trade
or
a
poore
,
is
by
his
appointment
;
wheresoeuer
or
howsoeuer
,
it
is
aboue
our
merit
or
desert
,
we
therefore
ought
to
be
pleased
and
thankfull
.
Now
in
that
Paul
ioines
Timothie
a
brother
to
himselfe
in
the
writing
of
this
Epistle
,
Paul
and
Timothie
ioined
together
.
hee
did
it
no
doubt
both
to
shew
that
hee
wrote
no
priuate
opinion
of
his
owne
,
but
such
things
as
had
consent
of
other
true
teachers
of
the
Gospel
,
and
also
the
better
to
mooue
the
Colossians
to
receiue
his
doctrine
:
whence
we
may
gather
,
that
consent
in
true
doctrine
is
an
excellent
thing
,
Consent
in
true
doctrine
is
an
excellent
thing
.
&
much
to
be
regarded
;
when
teachers
meet
together
in
one
truth
,
as
Paul
and
Timothie
did
,
it
is
a
thing
of
great
vse
and
consequence
;
for
besides
this
,
that
it
doth
free
the
teachers
from
the
note
and
blemish
of
lightnesse
and
newfangled
giddinesse
,
and
that
they
teach
not
opinions
of
priuate
fancie
,
2.
Cor
.
1.17
.
1.
Cor
.
14.32
.
as
Paul
reasons
for
himselfe
,
and
prooues
himselfe
to
be
free
from
lightnesse
,
it
shewes
that
they
follow
the
rule
of
the
Apostle
Besides
this
,
it
is
of
excellent
vse
in
respect
of
the
hearers
,
who
if
they
be
vnbeleeuers
,
not
yet
brought
to
the
faith
,
are
thereby
mooued
to
faith
and
obedience
,
as
the
Apostle
saith
,
1.
Cor
.
14.24
.
if
all
iointly
prophesie
,
&c
hee
is
rebuked
of
all
,
&c.
which
argues
consent
of
those
that
rebuke
,
and
then
marke
what
followeth
,
he
will
fall
downe
on
his
face
,
and
confesse
that
God
is
in
the
teachers
,
and
so
be
moued
to
beleeue
.
If
the
hearers
be
such
as
already
beleeue
,
then
consent
of
teachers
is
a
speciall
inducement
to
constancie
and
perseuerance
,
and
serues
much
for
the
further
building
of
them
vp
in
faith
and
holy
duties
.
As
in
the
raising
vp
a
materiall
building
,
ioint
labour
of
many
hands
rids
much
worke
,
when
mens
hands
worke
together
iointly
and
cheerefully
,
then
the
building
goes
well
forward
,
so
in
the
spirituall
building
of
the
Church
,
it
must
needs
be
a
notable
furtherance
of
the
worke
of
that
building
,
when
the
builders
take
paines
together
with
consent
and
good
agreement
.
This
we
are
to
contend
for
,
by
earnest
and
harty
praier
,
We
are
to
pray
for
good
consent
among
teachers
.
for
certainly
the
diuell
doth
hinder
the
building
of
Gods
Church
by
nothing
more
then
by
difference
and
dissentions
amongst
the
builders
.
And
seeing
that
by
Gods
mercy
we
haue
in
our
Church
consent
in
substance
of
doctrine
necessary
to
saluation
,
this
ought
to
moue
vs
to
constancy
and
continuance
,
and
not
to
be
like
children
as
the
Apostle
speakes
,
wauering
and
carried
about
with
euery
winde
of
doctrine
by
the
deceipt
and
craftines
of
seducing
Popish
inchanters
,
for
though
they
buzze
into
the
eares
of
the
simple
(
thereby
to
seat
themselues
vpon
their
consciences
,
Consent
in
substance
of
doctrine
in
this
Church
ought
to
work
in
vs
constancy
.
)
that
there
is
great
difference
and
dissent
amongst
vs
,
and
a
maruellous
consent
among
them
of
their
Church
,
yet
they
that
are
able
to
iudge
aright
,
see
and
perceiue
the
cleane
contrary
,
that
we
by
Gods
mercy
differ
not
in
matter
of
substance
but
of
circumstance
,
and
their
owne
writers
of
speciall
note
auouch
as
much
,
Morton
Apologia
,
Cathol
.
pag
.
304.
&c.
seeing
then
all
of
sanctified
iudgement
amongst
vs
,
and
some
of
our
aduersaries
(
trueth
breaking
out
of
their
mouthes
)
confesse
that
we
differ
not
in
matter
of
substance
,
let
not
difference
for
matter
of
circumstance
make
vs
begin
to
be
cold
and
backsliding
in
matter
of
substance
,
no
doubt
the
end
the
diuell
driues
at
in
our
differences
is
Atheisme
or
Papisme
,
and
he
hath
attained
his
end
in
too
many
,
let
vs
striue
to
disappoint
him
of
his
purpose
,
and
to
that
end
we
are
often
to
thinke
on
the
argument
of
the
Apostle
.
That
if
we
follow
factions
,
some
hold
of
one
and
some
of
another
,
1.
Cor
.
1.13
.
we
shall
be
brought
to
that
exigent
that
we
must
either
confesse
Christ
to
be
diuided
(
a
thing
impossible
)
or
our selues
to
be
no
members
of
Christ
and
that
we
are
carnall
.
Cor
.
3.3.4
.
So
much
of
the
first
verse
.
VERS
.
2.
To
them
which
are
at
Colosse
,
&c.
First
,
touching
the
parties
to
whom
this
Epistle
was
written
,
not
to
say
any
thing
of
the
place
of
the
City
of
Colosse
but
to
speake
of
the
titles
,
The
parties
written
vnto
in
this
second
verse
.
and
Epithites
heere
giuen
to
the
Colossians
(
Saints
,
&
Faithfull
)
the
meaning
of
the
Apostle
in
giuing
these
titles
vnto
them
is
this
,
that
he
held
them
such
as
were
clensed
by
the
blood
of
Christ
from
their
sinnes
,
and
had
some
measure
of
inward
holinesse
wrought
in
them
,
and
that
they
were
such
as
professed
the
faith
of
Christ
and
were
the
adopted
sons
of
God
in
him
,
and
brethren
and
fellow
heires
of
life
eternall
.
It
is
first
to
be
marked
that
the
Apostle
writes
not
to
noble
men
,
nor
to
rich
men
,
no
,
nor
to
poore
men
,
not
to
any
order
,
sort
,
degree
or
condition
of
men
apart
,
but
to
all
generally
at
Colosse
of
what
calling
or
state
soeuer
,
stiling
them
with
these
titles
(
Saints
,
&
Faithfull
,
&c.
)
the
lesson
hence
is
this
that
religion
(
as
one
saith
)
knowes
not
ou●
persons
,
our
outward
callings
and
conditions
,
not
that
religion
doth
not
admit
distinction
of
order
and
degrees
of
calling
,
Religion
knowes
not
our
outward
callings
and
conditions
.
for
therein
the
prouidence
of
God
appeares
as
before
was
shewed
,
but
it
respects
not
the
outward
states
,
and
callings
of
men
in
propounding
and
applying
the
doctrine
of
grace
and
saluation
.
All
in
Christ
of
what
calling
state
or
degree
soeuer
are
holy
beleeuing
brethren
as
the
Apostle
saith
.
Gal.
3.28
.
There
is
neither
Iew
,
&c.
all
are
one
in
Christ
Iesus
there
is
no
difference
nor
inequality
of
them
that
be
in
Christ
in
respect
of
iustification
and
adoption
;
why
a
but
will
some
say
this
seems
contrary
to
that
,
Reuel
.
22.11
.
where
the
holy
Ghost
saith
he
that
is
righteous
,
&c.
or
more
righteous
,
if
there
be
some
increase
of
righteousnesse
and
iustification
;
then
there
are
different
degrees
and
inequality
.
Ans.
The
righteousnesse
there
spoken
of
is
inherent
wrought
in
them
that
are
iustified
which
is
a
fruit
of
their
iustification
in
Christ
;
of
that
there
may
be
increase
?
some
haue
a
greater
measure
of
grace
and
sanctification
then
others
,
and
accordingly
shall
haue
a
greater
degree
of
glory
in
heauen
.
But
that
righteousnesse
by
which
a
man
is
iust
in
the
sight
of
God
is
not
increased
,
for
that
is
perfect
in
Christ
;
and
admits
no
increase
;
they
that
are
in
him
are
equally
iust
in
the
sight
of
God
as
one
saith
well
,
he
that
truly
beleeueth
in
Christ
,
is
as
iust
as
he
that
hath
fulfilled
the
whole
law
;
he
that
beleeues
in
Christ
hath
the
perfection
of
the
law
and
so
cannot
haue
any
increase
,
it
is
then
cleare
that
there
is
no
difference
nor
inequality
of
them
that
are
iustified
and
the
adopted
sons
of
God
in
Christ
.
This
is
full
of
sweet
comfort
to
all
such
as
beleeue
in
Christ
though
they
be
base
and
of
low
degree
in
the
world
,
yet
this
doctrine
tells
them
that
they
are
the
deare
saints
of
God
and
in
the
sight
of
God
equall
and
fellowes
to
the
greatest
,
in
respect
of
iustification
and
adoption
.
Let
this
comfort
and
incourage
thee
in
euery
good
way
.
It
is
commonly
seen
and
one
may
easily
obserue
it
,
Comfort
for
godly
poore
professors
.
that
many
such
as
are
poore
and
not
like
to
rise
in
this
world
as
their
state
seems
most
desperate
in
the
eie
of
the
world
and
in
their
owne
opinion
,
so
they
giue
themselues
ouer
to
a
desperate
and
lewed
kind
of
life
,
to
carelesse
behauiour
,
For
carelesse
irreligious
poore
professors
.
to
drunkennesse
,
to
swearing
,
to
railing
,
&c.
and
why
?
they
foolishly
thinke
that
as
they
are
on
the
ground
and
can
fall
no
lower
,
so
they
cannot
rise
or
be
in
better
estate
then
they
are
,
and
therefore
care
not
what
they
speake
or
doe
,
nor
what
men
thinke
or
speake
of
them
;
on
that
they
wold
but
remember
,
that
if
they
be
in
Christ
though
of
meane
condition
in
the
world
,
yet
they
are
equall
and
matchable
to
the
best
and
greatest
brethren
,
to
the
most
noble
,
and
to
kings
and
princes
,
no
doubt
the
consideration
and
comfort
of
this
,
setled
and
wrought
in
their
hearts
,
would
raise
vp
their
minds
to
better
thoughts
they
would
then
thinke
thus
with
themselues
,
though
we
be
poore
wretches
and
of
meane
condition
and
despised
in
the
world
,
yet
this
is
a
great
and
singular
comfort
vnto
vs
,
that
we
being
in
Christ
,
are
as
highly
in
Gods
fauour
as
the
best
,
we
are
as
pretious
vnto
him
as
the
apple
of
his
owne
eie
,
we
haue
title
to
his
heauenly
treasures
(
which
are
)
better
then
all
the
riches
and
treasures
in
the
world
.
We
haue
the
word
of
reconciliation
the
couen●●●
〈◇〉
grace
,
and
the
broad
seales
of
his
kingdome
belong●●●
vnto
vs
,
this
is
our
comfort
,
and
this
comfort
will
〈◇〉
suffer
the
consideration
of
our
poore
estate
to
carry
vs
to
do
any
thing
vnworthy
of
this
so
excellent
a
condition
.
〈◇〉
men
thus
reason
,
they
are
poore
and
therefore
will
be
ca●●lesse
in
their
carriage
,
then
certainly
as
yet
they
haue
〈◇〉
part
in
this
comfort
and
sweet
consolation
,
that
they
〈◇〉
●quall
to
the
best
in
iustification
and
adoption
;
they
〈◇〉
themselues
equall
in
deed
,
but
to
whom
?
to
saints
fa●●hf●●
&c.
no
,
but
to
bruit
beasts
,
as
we
read
of
Nebuchadne●●●●
that
by
sauage
distraction
was
changed
into
the
dispositio●
of
a
bruit
beast
,
for
it
is
apparant
to
themselues
that
〈◇〉
are
inferior
to
other
men
in
outward
condition
end
〈◇〉
scripture
maketh
it
plaine
that
by
disobedience
to
〈◇〉
man
doth
degenerate
from
his
kind
and
becomes
lik●
〈◇〉
bruit
beast
that
perisheth
.
Psal
.
49
20.
Luk
13.32
.
Mark
.
8.33
.
Nay
like
Satan
,
for
which
ca●●●
our
Sauiour
calleth
Herod
a
Fox
.
And
Peter
one
of
his
o●●●
disciples
,
Satan
.
Let
then
all
poore
despised
ones
i●
th●●
world
comfort
themselues
in
this
,
that
in
Christ
they
〈◇〉
equall
to
the
best
in
respect
of
iustification
and
adop●●●●
and
withall
remember
to
rise
vp
from
this
comfort
to
a
li●●●
beseeming
such
as
are
iustified
and
adopted
.
Now
further
in
that
the
Apostles
calls
the
Colossia●●
brethren
in
Christ
,
All
in
Christ
haue
faith
like
pretious
to
the
Apostles
faith
.
a
title
signifying
not
only
loue
bu●
equality
,
we
may
conclude
that
all
in
Christ
haue
fai●●
like
pretious
to
the
Apostles
faith
,
such
a
faith
as
ma●●●
them
brethren
to
the
Apostles
,
yea
if
we
be
in
Christ
o●●
faith
saueth
vs
as
truly
and
as
certainly
as
the
Apos●●●
faith
saued
them
.
Peter
makes
it
cleare
.
Simon
Peter
,
&
●
▪
And
S.
Iohn
.
2.
Epist.
1.1
.
1.
Epist.
1.2.3
.
The
life
appeared
,
that
is
Iesus
Christ
that
〈◇〉
might
also
haue
fellowship
,
&c.
by
faith
in
Iesus
Chr●●●
we
haue
fellowship
with
the
Apostles
,
yea
with
God
the
●●ther
and
with
his
sonne
Iesus
Christ
.
If
then
we
haue
like
pretious
faith
with
the
Apostles
,
i●
by
our
faith
we
haue
fellowship
with
them
,
yea
with
God
himselfe
,
it
must
needs
follow
that
they
erre
greatly
who
teach
that
the
Apostles
might
be
sure
of
saluation
,
but
not
other
christians
,
that
the
Apostle
might
say
,
I
am
perswaded
,
&c.
but
we
may
not
say
so
,
Rom.
8.38
.
Therfore
other
christians
may
be
sure
of
their
saluation
as
well
as
any
of
the
Apostles
.
1.
Epist.
5.13
.
and
that
this
is
false
and
erronious
,
marke
but
that
one
sentence
of
S.
Iohn
these
things
I
write
to
you
,
&c.
S.
Iohn
writes
to
all
Christians
that
they
may
know
they
haue
eternall
life
,
now
knowledge
as
all
define
it
,
is
a
determination
or
fastning
of
the
mind
to
one
part
with
a
certainty
.
If
Christians
then
may
know
they
haue
eternall
life
,
they
may
be
setled
,
they
may
fasten
their
heart
and
soule
to
it
with
a
certainty
,
so
S.
Paul
speakes
of
himselfe
and
all
other
beleeuing
Christians
.
We
know
,
2
Cor
.
5.1
.
The
salutation
of
the
parties
written
vnto
.
&c.
eternall
in
the
heauens
,
and
what
is
that
but
euerlasting
life
,
so
much
of
the
parties
.
Now
to
the
salutation
in
the
words
following
.
Grace
,
&c.
Wherin
the
Apostle
wisheth
&
praieth
for
two
things
to
be
giuen
,
Grace
and
peace
,
both
from
God
the
fountain
of
grace
and
peace
,
and
from
him
not
as
an
absolute
God
but
as
our
father
,
and
from
the
Lord
Iesus
Christ
the
mediator
,
by
whom
all
good
things
come
vnto
vs
;
here
then
in
this
salutation
two
generall
things
are
to
be
stood
vpon
.
Interpretation
.
First
the
things
wished
and
praied
for
(
grace
and
peace
)
secondly
,
from
whom
they
descend
and
come
vnto
vs.
For
the
first
,
touching
the
fence
and
meaning
of
the
words
,
we
find
in
scripture
a
twofold
acception
of
the
word
.
(
Grace
)
it
signifieth
either
the
free
and
gratious
fauour
of
God
whereby
he
doth
accept
and
is
well
pleased
with
his
chosen
in
and
for
Christ
,
giuing
them
remission
of
sinnes
iustification
,
adoption
,
&c.
or
grace
giuen
,
the
gift
of
grace
wrought
in
vs
by
his
spirit
,
in
both
these
acceptions
we
find
the
word
vsed
in
one
and
the
same
sentence
.
Now
here
we
are
to
vnderstand
it
in
the
first
signification
only
,
Rom.
5.15
.
as
signifying
the
gratious
fauour
of
God
;
whereby
he
doth
imbrace
his
chosen
,
Rom.
5.1
.
and
the
word
peace
doth
comprehend
both
inward
peace
,
tranquility
of
mind
and
conscience
spoken
of
,
and
outward
peace
with
the
creature
,
as
Angels
and
men
,
yea
with
the
beasts
and
stones
as
it
is
,
Iob
.
5.23
.
and
outward
welfare
,
prosperity
and
good
successe
,
for
so
we
read
,
Ioseph
asked
his
brethren
of
their
peace
,
Gen.
43.27
.
or
as
the
word
is
translated
of
their
prosperity
.
When
therfore
the
Apostle
wisheth
grace
and
peace
to
the
Colossians
,
it
is
as
much
as
if
he
had
said
,
I
wish
you
the
free
and
gratious
fauour
of
God
in
Christ
Iesus
,
and
likewise
quietnesse
of
conscience
in
respect
of
Gods
fauour
,
and
outward
peace
with
all
the
creatures
,
yea
good
successe
and
prosperity
in
all
things
.
Hence
first
we
are
to
marke
that
the
Apostle
in
his
wish
and
praier
for
good
to
the
Colossians
,
giues
the
first
place
to
the
grace
and
fauour
of
God
,
wishing
them
first
grace
,
then
peace
.
Hence
our
lesson
is
this
;
that
the
grace
and
fauour
of
God
is
the
chiefest
good
thing
of
vs
to
be
desired
and
sought
after
.
The
grace
of
God
is
the
chiefest
good
thing
to
be
sought
after
.
It
is
the
doctrine
of
our
Sauiour
,
first
seeke
,
&c.
Dauid
praied
thus
,
Lord
lift
vp
,
&c.
as
if
he
had
said
,
therein
is
my
chiefe
ioy
and
comfort
,
yea
I
find
more
true
ioy
and
comfort
in
that
,
then
in
the
increase
of
wheat
and
wine
.
The
Apostle
saith
he
counted
all
things
,
Mat
.
6.33
.
Psal
.
6.7
.
&c.
that
he
might
be
found
in
Christ
,
and
so
in
the
fauour
of
God
,
and
there
be
many
reasons
why
we
should
thus
esteeme
and
be
of
the
Apostles
mind
,
for
why
?
the
grace
and
fauour
of
God
is
proper
and
peculiar
to
his
children
.
Riches
and
outward
things
of
this
life
are
common
to
them
with
the
wicked
.
Againe
the
grace
and
fauour
of
God
makes
the
outward
things
of
this
life
truly
comfortable
and
blessings
vnto
vs
,
without
which
they
are
nothing
but
accursed
vanities
and
vexation
of
spirit
,
as
the
Preacher
speakes
.
And
let
vs
compare
the
grace
and
fauour
of
God
with
the
grace
and
fauor
of
the
world
,
euen
the
greatest
fauour
of
the
highest
in
the
world
,
the
grace
and
fauour
of
the
world
the
most
it
can
doe
,
is
but
to
enrich
or
aduance
vs
,
giuing
vs
leaue
to
enioy
good
things
and
possessions
;
in
affliction
and
in
the
hower
of
death
it
cannot
helpe
nor
deliuer
vs
from
affliction
)
from
despaire
and
death
,
but
the
fauour
of
God
in
the
midst
of
trouble
,
sorrow
,
perplexity
,
and
in
the
conflicts
of
conscience
,
giues
comfort
and
consolation
,
yea
it
worketh
such
rest
and
reioycing
of
heart
as
all
the
goods
in
the
world
cannot
yeeld
.
A
man
vpon
his
death
bed
galled
with
a
guilty
conscience
would
giue
all
the
world
(
if
it
were
his
)
for
the
least
dram
of
that
comfort
Gods
children
find
in
the
apprehension
of
Gods
fauour
.
These
things
may
serue
not
only
to
make
knowne
and
to
proue
the
truth
of
this
,
that
Gods
grace
and
fauour
is
most
excellent
,
but
also
to
affect
and
stir
vp
our
Christian
soules
to
breath
and
seeke
after
it
aboue
all
things
in
the
world
,
and
let
the
consideration
of
the
excellency
of
Gods
fauour
in
Christ
stir
vs
vp
to
spend
both
time
and
strength
,
not
after
the
manner
of
the
world
,
in
hunting
after
riches
and
pleasures
,
but
that
we
may
find
some
assurance
of
Gods
fauour
towards
vs
,
and
to
this
end
carefully
vse
we
the
meanes
appointed
both
to
beget
in
vs
faith
in
the
blood
of
Christ
,
whereby
we
may
be
assured
of
it
,
as
hearing
,
reading
,
meditating
in
the
word
of
God
with
praier
,
and
also
to
ratifie
&
confirm
;
the
same
,
as
a
frequent
and
a
reuerent
vse
of
the
sacraments
.
In
the
second
place
in
that
the
Apostle
ioines
these
two
together
(
grace
and
peace
)
we
are
taught
.
Where
there
is
assurance
of
Gods
fauour
there
is
peace
of
conscience
and
contrariwise
.
Where
there
is
assurance
of
the
grace
and
fauour
of
God
there
is
peace
of
conscience
,
where
is
no
assurance
nor
perswasion
of
grace
,
there
is
no
peace
of
conscience
,
then
being
&c.
the
Apostle
makes
peace
towards
God
,
that
is
peace
of
conscience
,
the
fruit
of
iustification
by
faith
,
that
when
by
faith
we
are
assured
of
the
remission
of
sinnes
and
Gods
fauour
,
then
wee
shall
haue
peace
of
conscience
.
The
reason
and
ground
of
this
is
,
because
Gods
fauour
in
Christ
doth
disburden
the
conscience
of
that
thing
that
sets
God
and
the
conscience
at
difference
and
enmity
,
and
makes
it
accuse
in
the
sight
of
God
,
namely
the
guilt
and
burden
of
sinne
,
and
that
being
remooued
by
grace
,
and
the
conscience
thereof
perswaded
,
it
must
needes
then
bee
quiet
and
at
peace
with
God
&
excuse
&
comfort
in
the
sight
of
God
.
Let
this
be
thought
on
first
by
all
ignorant
&
impenitent
persons
,
Therefore
ignorant
and
impenitent
persons
haue
no
true
peace
of
conscience
let
them
know
they
haue
no
true
peace
of
conscience
,
because
that
springs
and
growes
out
of
this
root
,
a
certaine
knowledge
and
assurance
of
grace
which
cannot
stand
either
with
affected
ignorance
or
hard
hearted
impenitency
;
they
may
haue
a
drowsinesse
or
a
sencelesnesse
of
conscience
,
as
it
is
in
benummed
and
seared
consciences
:
but
they
neither
seeing
their
sinne
nor
feeling
the
sting
of
conscience
cannot
haue
true
peace
of
conscience
,
the
feeling
of
sinne
alwayes
Gods
giuing
before
that
.
Again
is
there
no
peace
of
conscience
where
there
is
no
assurance
of
grace
,
Therefore
nothing
in
vs
by
the
grace
and
merit
of
it
,
can
pacifie
the
conscience
in
the
sight
of
God
.
because
grace
onely
doth
release
from
sinne
and
so
quiet
the
conscience
,
then
how
is
it
possible
that
any
thing
in
vs
by
the
dignity
and
merit
of
it
should
pacifie
and
settle
the
conscience
in
the
sight
of
God
?
how
can
it
be
as
the
Church
of
Rome
teacheth
,
that
any
goodnesse
or
righteousnesse
inherent
in
vs
should
of
it selfe
breed
true
peace
of
conscience
,
it
is
impossible
that
the
conscience
should
be
quiet
and
ioifull
vnlesse
it
haue
peace
through
grace
.
For
admit
this
(
which
can
neuer
be
prooued
)
yet
gtant
this
,
that
a
man
could
aspire
and
come
to
a
perfect
measure
of
loue
to
God
,
euen
perfect
in
measure
and
degree
according
to
the
exact
rule
of
the
law
of
God
,
yet
could
not
that
perfect
loue
procure
remission
of
any
one
forepassed
sinne
,
perfect
loue
in
degree
by
the
condition
of
the
couenant
of
workes
doe
this
and
thou
shalt
liue
,
can
onely
bring
the
recompence
and
reward
of
life
,
it
cannot
both
procure
life
and
also
satisfie
for
sins
past
;
that
is
no
part
of
Gods
promise
annexed
to
his
couenant
of
workes
,
he
sayth
not
,
doe
this
and
thou
shalt
liue
,
and
if
thou
faile
in
doing
this
and
breake
my
Law
,
thou
shalt
by
other
good
deedes
done
satisfie
for
that
breach
,
no
,
the
condition
of
perfect
obedience
in
the
morall
Law
propounded
,
once
broken
,
there
can
be
no
compensation
nor
expiation
but
by
punishment
either
in
the
person
offending
or
some
other
in
his
stead
,
it
is
without
question
that
the
actiue
obedience
of
Christ
was
most
exact
,
hee
in
his
life
fulfilled
the
whole
Law
of
God
,
yet
was
not
that
legall
meritorious
&
most
perfect
obedience
of
his
sufficient
to
procure
remission
of
sins
for
then
he
died
in
vain
,
he
must
ouer
and
besides
that
suffer
death
,
euen
the
cursed
death
of
the
crosse
,
and
beare
in
his
body
and
soule
the
extremity
of
Gods
wrath
before
hee
could
satisfie
Gods
iustice
for
the
sinnes
of
his
chosen
,
1.
Pet
.
2.24
.
therefore
it
is
sayd
hee
bare
our
sinnes
&c.
wee
may
then
safely
conclude
against
the
Papists
that
it
is
not
loue
nor
any
other
thing
in
vs
(
admit
it
to
bee
most
perfect
)
that
can
satisfie
the
Iustice
of
God
,
and
so
settle
,
the
conscience
,
onely
the
assurance
of
grace
and
of
the
fauour
of
God
in
Christ
can
doe
it
.
Now
in
that
the
Apostle
wisheth
peace
to
the
Colossians
vnder
that
title
,
We
may
lawfully
and
it
is
our
duty
to
pray
for
the
peace
of
the
Church
.
vnderstanding
not
only
inward
peace
as
hath
beene
declared
,
but
outward
prosperity
,
wee
are
taught
that
we
may
lawfully
,
yea
our
duety
is
to
pray
for
the
peace
and
prosperity
of
the
Church
.
Wee
shall
finde
through
the
tenour
of
the
whole
Scripture
,
that
if
Gods
children
found
comfort
or
reioycing
in
good
things
and
blessings
of
God
temporall
or
eternall
,
their
care
hath
been
to
vse
all
good
meanes
for
the
continuance
of
them
,
as
Dauid
finding
true
ioy
in
beholding
the
prosperity
of
Ierusalem
,
Psal
.
1●2
.
6.7
.
stirreth
vp
himselfe
and
others
to
pray
for
the
continua●●e
of
it
.
Reasons
why
we
should
so
doe
are
,
first
because
we
shall
be
therein
like
God
himselfe
,
who
is
sayd
to
reioyce
in
doing
good
to
his
Church
.
Secondly
,
we
shall
thereby
testifie
our
communion
with
the
Church
,
that
we
are
members
of
it
,
and
haue
a
fellow-feeling
both
of
the
good
and
of
the
afflictions
of
the
Church
,
but
a
more
speciall
conclusion
following
also
from
hence
is
this
,
We
may
also
pray
for
temporall
good
things
,
in
particular
.
Iam
.
5.14
.
that
as
the
Apostle
prayed
for
peace
,
so
it
is
lawfull
for
vs
to
pray
for
temporall
good
things
in
particular
for
health
,
liberty
,
peace
,
plenty
,
fruitfull
seasons
,
&c.
is
any
sicke
&c.
where
wee
see
the
elders
of
the
Church
sent
for
,
are
to
pray
for
the
health
of
the
sicke
,
by
proportion
wee
may
call
vpon
God
for
other
temporall
blessings
,
examples
are
many
to
this
purpose
.
Moses
prayed
for
victory
against
the
Amalekites
,
Exod
.
17.11
.
Gen.
17.18
.
Rom.
1.10
.
Abraham
that
Israel
might
liue
,
and
was
heard
,
Paul
for
a
prosperous
iourny
.
The
ground
of
this
is
the
promise
of
God
,
who
hath
promised
to
preserue
his
Church
and
Children
in
this
life
,
and
to
supply
their
necessarie
wants
,
and
what
he
hath
promised
we
may
lawfully
pray
for
,
Gods
promise
is
the
ground
of
prayer
;
against
this
some
take
exception
,
Exception
.
and
say
,
we
know
not
whether
temporall
good
things
will
be
good
or
hurtfull
vnto
vs.
Therfore
we
are
to
leaue
them
to
be
giuen
at
the
pleasure
of
the
Lord
.
Answer
,
In
prayer
wee
are
not
to
regard
our
owne
knowledge
of
the
successe
and
euent
of
temporall
good
things
wee
pray
for
,
but
referre
that
to
the
wisedome
of
God
who
knowes
what
is
good
for
vs
,
and
if
hee
see
them
good
,
will
grant
them
vnto
vs
,
if
not
will
with
hold
them
.
Therefore
notwithstanding
this
,
it
remaines
a
truth
that
wee
may
lawfully
pray
for
temporall
things
,
and
that
wee
may
haue
more
speciall
direction
in
this
point
,
Two
needfull
cautions
.
because
it
is
to
be
vnderstood
with
some
caution
of
necessity
to
bee
obserued
in
the
practise
of
it
:
seeke
we
no
further
then
the
words
of
the
Apostle
in
this
place
,
where
wee
haue
these
two
cautions
offered
to
be
thought
on
;
first
that
wee
pray
for
them
in
the
second
place
.
First
pray
for
grace
then
for
peace
and
prosperity
,
first
of
all
if
we
want
pardon
〈◇〉
sinne
and
be
not
reconciled
to
God
,
wee
haue
no
right
to
temporall
good
things
.
God
may
say
vnto
vs
when
wee
aske
them
at
his
hands
,
as
Christ
says
to
the
woman
in
the
Gospell
,
it
is
not
meet
to
take
the
childrens
bread
and
giue
it
vnto
whelps
.
Secondly
,
that
we
pray
for
grace
with
them
,
that
we
neuer
pray
for
any
temporall
blessing
alone
,
but
for
the
blessing
of
God
vpon
it
,
for
grace
with
it
,
to
vse
it
well
to
Gods
glory
and
our
comfort
&c.
for
as
wholesome
and
good
meat
taken
into
a
corrupt
stomacke
feedes
bad
humours
,
and
breakes
out
into
vlcers
and
sores
,
so
temporall
good
things
receiued
of
wicked
and
gracelesse
persons
,
giue
nourishment
to
sinfull
lusts
of
the
heart
,
which
breake
out
in
pride
,
in
wantonnesse
,
in
riot
,
and
in
many
disorders
.
The
vse
of
this
is
thus
much
that
seeing
it
is
lawfull
to
pray
for
temporall
good
things
,
We
are
therfore
to
take
of
the
guiltinesse
of
an
euill
conscience
in
comming
by
temporall
things
.
so
as
we
pray
for
grace
in
the
first
place
,
and
for
grace
with
them
that
we
may
vse
them
well
,
let
vs
take
heed
we
set
not
a
barre
between
our selues
and
praier
for
a
blessing
vpon
the
temporall
good
things
we
inioy
,
that
is
the
guiltinesse
of
conscience
in
ill
getting
of
them
.
For
can
a
theefe
pray
ouer
his
booty
that
God
would
blesse
it
?
he
cannot
,
no
more
can
we
pray
for
grace
and
the
blessing
of
God
vpon
our
temporall
good
things
if
our
consciences
tel
vs
we
haue
gotten
them
ill
.
And
so
much
of
the
things
wished
and
praied
for
by
the
Apostle
,
&c.
The
fountaine
from
whence
things
wished
for
do
descend
.
Let
vs
come
to
see
from
whence
they
descend
,
and
first
they
are
said
to
come
from
God
the
fountaine
of
all
goodnesse
,
and
from
him
as
a
father
.
For
the
right
vnderstanding
of
the
words
,
we
must
know
that
by
the
word
father
is
principally
vnderstood
the
first
person
in
the
trinity
,
yet
so
as
in
heart
and
mind
we
must
conceiue
the
Son
and
the
holy
Ghost
.
For
it
is
a
rule
in
diuinity
that
the
word
(
father
)
is
taken
personally
and
by
it
meant
the
first
person
in
the
Trinity
,
The
word
father
taken
two
waies
personally
and
essentially
.
when
one
person
is
confered
with
another
,
as
vet
.
3.
but
when
it
standeth
in
relation
to
vs
it
is
taken
essentially
&
to
be
vnderstood
of
the
father
,
Son
and
holy
Ghost
,
subsisting
in
the
same
Godhead
and
diuine
nature
.
Note
.
Here
by
the
way
we
may
see
how
silly
a
shift
it
is
that
is
vsed
by
the
Papists
to
elude
and
put
of
our
argument
from
this
word
father
against
inuocation
of
saints
,
for
when
we
reason
thus
(
Christ
hath
taught
vs
to
call
on
God
the
father
only
,
therefore
not
on
Angell
or
Saint
)
they
reply
,
this
concludes
not
,
for
if
this
stand
good
,
Christ
hath
taught
vs
to
call
vpon
God
the
father
,
and
therefore
not
vpon
Angels
and
Saints
,
then
this
likewise
is
a
good
inference
therefore
not
vpon
God
the
Son
,
nor
vpon
God
the
holy
Ghost
,
the
rule
deliuered
ouerthrowes
this
exception
,
for
in
calling
on
God
our
father
we
call
vpon
God
the
father
son
and
holy
Ghost
.
God
is
our
father
three
waies
and
in
what
sence
he
is
called
our
father
.
Luk
.
3.38
.
Gal.
4.5.6
.
1.
Pet
.
1.23
.
But
for
the
better
clearing
of
these
words
we
are
to
know
that
God
is
our
father
,
three
waies
.
First
in
regard
of
creation
,
so
Adam
is
called
the
son
of
God
.
Secondly
by
adoption
in
Christ
,
thirdly
in
regard
of
sanctification
and
regeneration
by
the
word
and
spirit
.
We
are
borne
anew
,
&c.
and
so
made
sons
of
God
by
,
&c.
in
this
place
we
are
to
vnderstand
the
Apostle
not
in
the
first
respect
,
but
in
the
second
and
third
,
that
he
praied
for
grace
and
peace
,
not
from
God
our
father
by
creation
,
but
by
adoption
and
regeneration
:
for
as
we
are
Gods
creatures
only
,
and
haue
no
other
priuiledge
,
we
dare
not
aproach
his
presence
hauing
defaced
his
image
,
and
by
sin
fallen
from
our
first
estate
of
creation
.
The
words
thus
vnderstood
do
affoord
a
double
instruction
one
of
comfort
,
and
another
of
duty
.
For
comfort
we
may
depend
vpon
God
with
full
assurance
seeing
he
is
our
gratious
father
in
Christ
.
For
the
first
in
that
God
is
our
father
in
Christ
,
hereupon
all
that
be
in
Christ
are
taught
to
repose
their
whole
trust
and
assiance
of
their
hearts
in
him
,
to
depend
wholly
on
him
for
grace
and
mercy
,
and
all
good
things
.
For
why
?
he
is
God
all-sufficient
able
to
command
heauen
and
earth
,
to
serue
for
our
good
.
And
he
is
God
our
father
willing
to
do
vs
good
,
yea
such
a
father
as
cannot
grow
out
of
kind
,
and
leaue
of
to
be
kind
,
and
tenderly
affected
towards
his
children
,
Isay
49.15
.
he
can
as
soone
cease
to
be
God
(
which
is
impossible
)
as
forget
to
doe
good
to
his
sons
and
daughters
.
Can
a
woman
.
&c.
though
she
could
,
yet
&c.
saith
the
Lord
to
Zion
.
We
are
not
to
doubt
of
Gods
prouidence
in
the
time
of
need
.
Away
then
with
all
doubting
of
the
good
prouidence
of
God
in
the
time
of
need
,
if
wee
which
are
euill
yet
in
the
nature
of
fathers
prouide
good
things
for
our
children
,
how
much
more
shall
our
heauenly
father
prouide
for
the
good
of
his
children
,
it
is
our
Sauiours
argument
,
Mat
.
7.11
.
and
let
not
reason
stand
against
it
,
god
is
our
father
who
hath
giuen
his
owne
deare
son
to
die
for
vs
to
make
vs
his
children
,
Rom.
8
32.
how
then
shall
he
not
with
him
,
&c.
that
is
the
argument
of
the
Apostle
.
Let
me
ioine
to
these
a
third
argument
,
God
made
himselfe
knowne
to
be
our
gratious
and
prouident
father
,
before
we
could
know
much
lesse
acknowledge
our selues
to
be
his
children
,
he
formed
vs
in
the
wombe
,
he
brought
vs
out
in
due
time
into
the
world
,
he
prouided
milke
in
the
breasts
,
nourishment
and
all
things
needfull
for
vs
,
yea
more
,
he
entred
into
couenant
with
vs
(
with
as
many
of
vs
as
be
in
Christ
)
to
be
our
God
and
father
,
and
we
to
be
his
children
for
euer
,
he
signed
and
sealed
this
couenant
by
the
sacrament
of
baptisme
the
solemne
seale
of
our
adoption
to
be
his
sons
and
daugthers
,
all
these
he
did
before
we
knew
what
was
done
vnto
vs
,
and
will
he
now
forget
to
prouide
good
for
vs
,
when
we
know
and
acknowledge
him
,
and
by
faith
depend
vpon
him
?
it
is
not
possible
,
let
then
the
comfort
of
this
raise
is
vp
to
an
assured
trust
at
all
times
in
the
prouidence
of
God
our
good
and
gratious
father
.
Againe
,
secondly
is
God
our
Father
,
For
comfort
.
God
cannot
see
vs
to
be
long
in
trouble
seeing
he
is
our
mercifull
father
.
are
we
his
adopted
sonnes
and
daughters
in
Christ
,
then
let
vs
know
for
our
further
comfort
that
the
Lord
cannot
long
behold
our
miseries
and
afflictions
,
without
pitty
and
compassion
,
our
sighes
,
our
groanes
,
our
sobs
of
sorrow
,
and
teares
of
repentance
in
time
of
trouble
and
distresse
,
cannot
long
be
vnrespected
of
the
Lord
,
as
a
man
of
tender
bowels
cannot
looke
vpon
his
child
humbled
,
and
vpon
his
knees
,
and
weeping
before
him
,
but
be
mooued
to
pitty
and
towards
him
,
much
lesse
can
the
Lord
being
the
father
and
fountaine
of
all
compassion
and
mercy
.
And
to
giue
further
strength
to
this
comfort
see
and
consider
a
notable
patheticall
speech
of
the
Lord
,
Hosea
11.8.9
.
where
the
Lord
makes
as
it
were
a
demurre
and
pause
vpon
the
matter
,
when
he
was
to
execute
his
iudgement
on
his
people
,
and
faith
,
how
shall
I
giue
thee
vp
on
Ephraim
,
&c.
could
euer
father
speake
more
compassionately
ouer
his
child
,
when
he
is
about
to
beat
him
?
surely
no
tongue
can
expresse
the
pitty
and
tender
compassion
of
the
Lord
;
now
if
the
Lord
haue
such
a
melting
heart
towards
his
poore
people
,
that
when
the
rod
is
vp
,
and
he
is
ready
to
strike
,
he
holds
his
hand
of
himselfe
breaking
out
into
these
speeches
,
how
should
I
doe
it
?
my
heart
i●
turned
vp
and
downe
in
me
,
oh
then
what
force
haue
o●●
sighes
and
groanes
before
him
in
time
of
our
distresse
.
If
we
be
his
children
how
do
our
teares
of
vnfained
repentance
flowing
from
a
grieued
heart
,
moue
the
Lord
to
pitty
?
can
he
continue
to
strike
vs
holding
vp
our
hands
for
mercy
,
looking
vpon
him
with
watry
eies
,
humbled
in
the
dust
before
him
,
and
for
Christ
his
sake
begging
pardon
of
sinne
,
crauing
ease
,
comfort
,
and
reliefe
.
No
,
no
,
be
assured
of
it
,
he
is
our
father
,
a
kind
,
a
louing
,
a
good
and
tender
father
,
he
seeing
our
trouble
and
hearing
our
groanes
,
will
be
mooued
to
pitty
,
and
not
faile
in
due
time
to
send
comfort
either
of
strength
or
deliuerance
,
let
this
comfort
and
cheare
vp
the
hearts
of
all
the
sonnes
and
daughters
of
God
in
Christ
.
Now
further
in
that
God
is
our
father
,
this
must
teach
vs
to
carry
the
affection
of
children
,
loue
reuerence
,
For
duty
.
feare
,
humility
,
and
obedience
towards
him
.
If
we
call
him
father
,
1.
Pet
.
1.17
.
&c.
as
often
as
we
open
our
mouths
and
call
God
our
father
,
so
often
euen
of
our
owne
mouthe●
the
Lord
shall
iudge
vs.
We
must
carry
the
affection
of
children
towards
God
seeing
he
is
our
father
.
If
we
neither
liue
nor
desire
to
liue
in
the
obedience
of
his
children
;
as
we
take
comfort
in
God
to
be
our
father
,
so
we
must
also
carry
our selues
as
he
may
take
pleasure
in
vs
to
be
his
children
,
or
else
the
word
father
in
the
mouth
and
no
duty
of
sonnes
in
the
life
makes
God
of
a
Father
a
Iudge
vnto
vs
,
and
turnes
his
fauour
into
fury
,
his
pitty
into
plagues
,
punishments
,
and
iudgements
against
vs
,
yea
our
owne
mouthes
shall
testifie
against
vs
,
and
of
them
he
will
iudge
and
condemne
vs.
Let
vs
then
take
this
profit
by
it
,
that
God
is
our
Father
,
euen
to
reforme
vs
daily
as
the
Lord
shall
giue
grace
and
strength
into
the
obedience
of
children
,
and
so
much
of
the
first
author
and
giuer
of
grace
and
peace
in
these
words
from
God
our
father
.
Grace
and
peace
come
from
our
Lord
Iesus
Christ
immediately
.
Now
touching
the
last
words
of
this
verse
,
the
Apostle
sayth
,
grace
and
peace
come
from
the
Lord
Iesus
Christ
,
that
is
immediately
,
for
grace
and
peace
come
from
God
the
Father
as
from
the
fountain
,
but
by
the
mediation
of
Christ
,
and
it
is
to
bee
marked
that
the
Apostle
cals
Christ
(
the
Lord
)
in
generall
,
not
in
restraining
the
word
(
Lord
)
as
standing
in
relation
to
his
members
as
in
the
next
verse
.
Now
Christ
is
called
(
the
Lord
)
as
hauing
full
power
ouer
all
things
as
being
Lord
of
life
and
death
,
of
Heauen
,
Hell
and
of
all
creatures
in
heauen
and
earth
,
so
wee
read
,
this
power
Christ
hath
not
onely
as
he
is
God
,
Act.
3.15
.
Act.
2
,
36.
&
5.31
.
equall
to
his
Father
,
but
as
man
also
by
the
donation
and
gift
of
his
Father
,
more
shall
bee
spoken
of
this
title
in
the
next
verse
.
Now
in
that
Christ
our
Sauiour
is
Lord
of
life
and
glory
,
and
giuer
of
grace
,
peace
,
repentance
,
Christ
is
God
coeternall
&
coequall
with
his
Father
.
and
remission
of
sinnes
,
we
may
hence
conclude
that
hee
is
God
coeternall
with
his
Father
,
and
coequall
to
his
Father
,
and
this
is
cleere
in
many
places
of
the
Scripture
,
and
by
his
miraculous
workes
,
manifesting
diuine
power
,
and
by
the
honor
and
diuine
worship
giuen
vnto
him
both
by
men
and
Angels
.
And
the
consideration
of
this
ought
to
strengthen
the
faith
of
as
many
as
beleeue
in
Christ
,
This
serueth
strongly
to
strengthen
our
faith
concerning
the
sufficiency
of
the
redemption
rewroght
by
Christ
.
teaching
them
that
by
the
merit
of
his
death
apprehended
by
faith
,
they
haue
grace
and
peace
,
full
remission
of
sinnes
and
perfect
redemptiom
from
eternall
death
and
damnation
,
and
so
making
them
to
rest
wholly
on
his
death
,
as
a
perfect
satisfaction
to
God
for
their
sinnes
,
for
why
?
Christ
our
IESVS
who
was
content
to
shed
his
bloud
for
vs
,
was
not
onely
man
but
God
,
and
all
the
workes
of
God
are
perfect
,
therefore
we
need
not
seeke
for
grace
&
peace
,
satisfaction
&
remission
of
sins
any
where
but
in
Christ
.
The
works
of
pennance
which
the
Popish
sort
hold
able
to
satisfie
for
sinnes
,
which
they
foolishly
terme
veniall
,
doe
mightily
derogate
from
this
one
,
full
,
perfect
and
sufficient
sacrifice
of
Christ
once
suffered
vpon
the
Crosse
,
for
which
one
offering
hath
he
consummated
&c.
Heb
.
10.14
.
Christ
who
suffered
was
both
God
and
man
,
vnited
into
one
person
,
and
by
vertue
of
his
God-head
,
Act.
20.28
.
he
gaue
power
to
his
death
to
be
meritorious
and
of
infinite
price
and
value
,
the
Church
is
sayd
to
bee
〈…〉
●od
not
〈…〉
suffer
or
shed
〈…〉
Christ
●●ffered
●●dely
as
〈…〉
vnion
Christ
being
God
and
man
in
one
person
,
it
is
sayd
that
God
shed
his
bloud
,
noting
and
giuing
vs
to
vnderstand
for
our
comfort
,
the
infinite
merit
and
sufficiency
of
his
death
,
that
the
person
suffering
,
being
not
meete
man
but
God
also
,
his
death
was
a
sufficient
satisfaction
for
our
sinnes
.
VER
.
3.
We
giue
thankes
to
God
,
&c.
In
this
verse
,
the
Apostle
beginnes
the
preface
to
his
whole
Epistle
,
The
beginning
of
the
preface
to
the
whole
Epistle
.
and
continues
it
to
the
twelfth
verse
,
and
it
stands
vpon
a
congratulation
and
a
prayer
.
The
congratulation
from
this
third
verse
to
the
ninth
,
the
prayer
in
the
verses
following
.
The
generall
exposition
of
the
Apostles
congratulation
&
prayer
.
The
words
of
this
third
verse
,
containe
the
generall
proposition
both
of
the
Apostles
congratulation
and
prayer
,
that
he
and
Timothy
did
congratulate
and
reioice
and
pray
for
the
Colossians
,
his
congratulation
is
expressed
by
the
manner
of
it
,
namely
,
a
giuing
thankes
to
God
,
who
is
heere
described
by
relation
to
Christ
(
we
giue
thankes
&c.
)
his
prayer
is
set
out
by
the
time
(
alwayes
)
that
whensoeuer
hee
prayed
,
hee
was
mindefull
of
them
,
and
prayed
for
them
:
these
are
the
generall
things
contained
in
this
verse
,
wherein
we
are
to
marke
that
the
Apostle
expressing
his
congratulation
or
reioycing
,
by
giuing
thankes
for
good
things
,
that
thankesgiuing
fals
into
prayer
,
he
beginnes
in
thankesgiuing
and
he
ends
in
prayer
;
his
thankesgiuing
begets
and
brings
foorth
prayer
:
The
point
hence
arising
is
this
.
That
one
grace
well
vsed
brings
forth
another
,
as
there
is
a
combination
of
sinnes
,
One
grace
well
vsed
brings
foorth
another
.
one
sinne
neuer
goes
alone
but
begets
and
brings
forth
another
;
so
is
on
grace
attending
vpon
another
,
and
is
linked
and
lapped
within
another
,
where
grace
is
well
vsed
it
will
encrease
,
the
things
of
this
world
,
the
more
they
are
vsed
the
more
they
are
worne
,
but
it
is
contrary
in
the
graces
of
the
spirit
of
God
,
one
of
them
begets
and
brings
forth
another
,
Rom.
5.4
.
as
the
Apostle
saith
patience
&c.
we
may
obserue
it
in
our selues
,
that
as
many
as
haue
hearts
opened
as
Lidia
had
,
Act.
16.14
.
to
attend
to
the
word
preached
,
that
attending
with
care
brings
vs
to
vnderstand
the
word
,
vnderstanding
and
knowledge
vsed
begets
faith
and
good
affection
,
those
being
stirred
vp
and
exercised
,
bring
foorth
a
proportionable
measure
of
obedience
and
practise
,
where
the
grace
of
attention
and
meditation
is
is
not
vsed
,
it
makes
many
good
lessons
fall
as
seede
vpon
the
pauement
,
and
makes
men
ignorant
of
some
principall
things
wherein
they
haue
often
beene
instructed
;
this
ought
to
teach
men
to
make
much
of
the
least
measure
of
grace
,
We
must
make
much
of
the
least
measure
of
grace
.
Mat
.
25.29
.
let
them
cherish
it
and
vse
it
,
and
it
will
increase
as
our
Sauiour
hath
promised
to
him
&c.
And
not
to
goe
from
the
particular
heere
offered
,
if
men
congratulate
and
reioyce
with
others
for
good
things
found
in
them
,
or
vse
to
reioyce
for
good
things
bestowed
on
themselues
temporall
or
spitituall
,
giuing
thankes
to
God
for
the
same
,
that
reioycing
of
theirs
going
vp
to
Heauen
in
thankes
to
God
;
from
him
will
be
sent
downe
further
grace
,
euen
the
grace
of
prayer
and
calling
vpon
God
,
and
from
thence
further
feeling
and
comfort
in
those
good
things
.
Secondly
,
in
that
the
Apostle
gaue
thankes
and
made
prayer
to
God
onely
,
Religious
inuocation
belongs
only
to
God
.
we
are
taught
that
religious
inuocation
standing
in
petition
,
and
thankesgiuing
belongs
only
to
God
,
and
this
may
be
confirmed
,
besides
many
testimonies
of
Scripture
,
by
many
reasons
viz.
the
very
instinct
of
nature
teacheth
,
whom
we
make
our
God
,
him
to
pray
vnto
;
though
the
Heathen
had
many
gods
,
and
so
did
not
call
on
the
true
God
,
yet
they
thought
none
was
to
be
called
vpon
but
a
God
;
they
alwaies
call
on
him
or
them
,
whom
they
accompted
gods
,
Iona
.
1.5
.
the
mariners
being
heathen
Idolaters
cried
euery
man
to
his
god
,
so
that
to
whom
prayer
belongs
,
hee
is
God
by
opinion
of
the
Heathen
,
yea
the
bruite
creatures
in
their
kinde
call
on
God
&c.
he
giueth
food
&c.
in
many
verses
Dauid
exciteth
all
creatures
to
praise
the
Lord
.
Psal
.
147.9
.
Psal
.
148.
Secondly
,
Inuocation
is
a
sacrifice
of
the
New
Testament
foretold
;
Mal
.
1.11
.
Heb
.
13.15
.
hence
giuing
of
thankes
is
called
a
sacrifice
.
Now
all
sacrifices
are
to
be
offered
to
God
only
.
Exod
.
22.20
.
Act.
14
14.
He
that
offereth
&c.
Barnabas
and
Paul
rent
their
clothes
&c.
when
the
people
of
Lystra
would
haue
sacrificed
vnto
them
.
Thirdly
,
bee
able
to
heare
,
vnderstand
and
helpe
them
that
pray
vnto
him
,
yea
he
must
haue
knowledge
of
their
hearts
,
because
prayer
is
sometime
,
Exod
.
14
15.
Suspirium
cordis
,
but
a
sigh
of
the
heart
.
Wherfore
criest
thou
,
sayth
the
Lord
to
Moses
,
yet
hee
spake
neuer
a
word
.
1.
Sam
1.13
.
Act.
1.24
.
Hannah
spake
in
her
heart
&c.
but
God
only
knoweth
the
hearts
,
therefore
to
God
onely
must
prayer
be
made
.
Last
of
all
,
Inuocation
and
Faith
must
alwayes
goe
together
,
it
is
the
argument
of
the
Apostle
.
How
shall
they
call
&c.
Rom.
10.14
.
Now
we
must
beleeue
only
in
God
therefore
to
him
only
must
we
pray
,
this
point
being
thus
cleered
and
prooued
,
Confutation
of
inuocation
of
Angels
&
Saints
.
it
meeteth
with
the
opinion
of
the
Papists
,
who
hold
and
labour
to
maintaine
inuocation
of
Angels
and
Saints
departed
,
that
opinion
cannot
stand
with
this
truth
of
God
:
but
they
endeauor
to
vphold
their
opinion
by
this
reason
;
say
they
it
is
lawfull
to
call
vpon
men
liuing
heere
vpon
the
earth
,
while
wee
liue
together
we
may
request
one
anothers
prayers
as
Paul
did
,
therfore
it
is
lawfull
to
call
on
Saints
departed
,
for
say
they
,
if
it
be
not
lawfull
,
Rom.
15
30.
then
is
it
for
one
of
these
causes
,
either
because
they
will
not
heare
vs
,
but
(
say
they
)
that
is
not
so
,
because
now
they
haue
greater
loue
vnto
vs
;
then
when
they
were
on
the
earth
:
or
because
they
know
not
what
we
pray
for
,
but
that
also
is
not
so
,
because
look
how
the
Angels
know
the
conuersion
of
a
sinner
and
reioyce
,
so
the
Saints
departed
know
it
,
or
lastly
,
because
iniury
is
done
to
God
or
to
Christ
,
but
this
is
otherwise
,
for
then
wee
might
not
request
men
liuing
to
pray
for
vs.
This
argument
hath
many
branches
.
First
I
answer
to
it
in
generall
,
that
the
consequent
is
naught
,
we
may
request
the
liuing
to
pray
for
vs
,
therefore
we
may
pray
to
Saints
departed
,
because
for
the
first
we
haue
both
precept
and
promise
,
for
the
other
neither
.
Againe
,
touching
their
proofes
first
it
is
true
,
Saints
departed
haue
greater
loue
,
for
loue
continueth
for
euer
.
1.
Cor
.
13.8
.
Yet
the
loue
of
Saints
departed
is
nothing
else
but
a
constant
vnchangeable
and
continuall
desire
,
whereby
they
wish
eternall
happinesse
and
saluation
to
the
whole
Church
of
God
,
and
to
all
the
faithfull
,
and
that
the
kingdome
of
Christ
might
be
perfected
in
all
his
members
,
thus
we
may
grant
that
Saints
in
heauen
doe
pray
for
vs
that
is
,
they
wish
well
to
the
whole
militant
Church
,
and
to
all
the
members
equally
and
indifferently
,
but
to
say
they
pray
for
one
and
not
for
another
,
cannot
be
granted
,
because
it
is
contrary
to
that
loue
they
beare
equally
to
all
,
and
further
they
are
exempt
from
that
feeling
of
our
particular
miseries
,
which
they
had
on
the
earth
,
because
that
would
detract
from
their
perfect
ioy
and
glory
,
therefore
we
may
not
conclude
from
their
loue
,
that
they
pray
for
any
one
in
particular
.
Secondly
,
whereas
they
say
,
as
the
Angells
know
the
conuersion
of
a
sinner
so
the
saints
departed
know
it
.
We
answer
,
there
is
not
the
same
reason
why
the
saints
departed
should
know
it
as
the
Angells
doe
;
because
the
Angells
are
appointed
ministring
spirits
and
know
many
particulars
which
happen
vnto
vs
,
Heb
.
1.14
.
and
many
of
our
priuate
necessities
,
but
the
Saints
do
not
,
being
alwaies
absent
,
and
yet
worship
,
and
consequently
inuocation
of
Angels
is
forbidden
in
the
second
Chapter
of
this
Epistle
and
eighteenth
verse
,
therefore
much
more
of
Saints
they
neither
knowing
nor
hearing
our
prayers
Ob.
God
reueales
to
them
what
is
praied
for
;
we
answer
againe
,
this
appeares
not
by
any
place
of
scripture
.
Secondly
,
to
what
end
should
we
pray
vnto
them
if
they
know
not
what
we
aske
but
by
reuelation
(
and
to
the
last
thing
they
alledge
we
answer
.
That
it
doth
derogate
from
Gods
glory
and
from
the
perfect
mediation
of
Christ
to
call
on
Saints
departed
,
whereas
they
except
.
Then
to
request
the
liuing
to
pray
for
vs
,
we
answer
as
before
,
the
case
is
not
alike
.
First
because
we
haue
both
precept
and
promise
for
the
one
and
not
for
the
other
.
Secondly
,
we
make
not
the
liuing
mediators
,
as
they
doe
Saints
departed
,
but
only
request
their
mutuall
praiers
to
commend
our
suites
to
Christ
our
head
;
they
hauing
a
fellow
feeling
of
our
wants
,
as
we
haue
of
theirs
,
and
so
as
members
together
,
we
send
vp
our
mutuall
praiers
vnto
God
,
and
exercise
our
charity
one
towards
another
,
and
so
notwithstanding
this
cauilling
of
the
Papists
it
still
remaines
a
firme
truth
that
inuocation
and
prayer
belongs
only
to
God
.
Now
to
the
Apostles
description
of
God
to
whom
he
gaue
thanks
and
praied
;
God
is
here
described
by
relation
to
Christ
,
that
he
is
the
father
of
Christ
our
Lord
and
Sauiour
,
God
is
the
father
of
Christ
as
he
is
God
,
and
as
he
is
man
.
the
word
(
father
)
here
standing
in
relation
to
Christ
is
taken
personally
as
before
we
noted
,
and
that
we
may
rightly
conceiue
how
God
is
the
father
of
Christ
,
Christ
being
both
God
and
man
,
we
must
know
that
God
is
the
father
of
Christ
in
respect
of
his
deity
,
by
nature
,
because
he
is
of
the
same
eternall
essence
with
the
father
,
begotten
from
all
eternity
,
and
so
the
only
begotten
sonne
of
God
,
Ioh
.
3.16
.
and
in
respect
of
his
humanity
,
not
because
he
had
substance
of
body
and
soule
from
the
substance
of
his
father
,
but
because
as
man
he
was
conceiued
by
the
worke
of
the
holy
Ghost
,
and
by
personall
vnion
his
humanity
is
assumed
and
doth
subsist
in
his
deity
,
Luk
1.35
.
the
word
was
made
flesh
,
and
thus
God
is
the
father
of
Christ
.
Ioh
.
1.14
.
We
are
further
to
marke
that
God
is
the
father
of
our
Lord
Iesus
Christ
,
How
we
are
to
conceiue
of
Christ
in
respect
of
Gods
chosen
.
whereby
the
Apostle
giues
vs
to
vnderstand
how
we
are
to
conceiue
of
Christ
in
respect
of
Gods
chosen
,
as
that
he
is
their
sauiour
and
their
Lord
,
not
only
as
he
is
Lord
ouer
all
creatures
,
but
in
more
speciall
manner
,
and
that
in
a
double
respect
,
first
in
respect
of
freee
donation
from
his
father
,
Ioh
.
17.9
.
secondly
in
respect
of
his
worke
of
redemption
.
Ye
are
not
your
owne
,
for
yee
,
&c.
and
so
much
may
serue
for
the
meaning
of
the
words
.
1
Cor
.
6.19.20
Now
we
are
to
mark
that
the
Apostle
gaue
thanks
and
sent
vp
praiers
to
God
,
not
as
he
is
an
absolute
God
,
but
as
he
is
the
father
of
Christ
,
and
in
him
a
father
to
all
that
belong
to
Christ
.
And
this
is
the
Apostles
ordinary
forme
of
praier
and
thanksgiuing
in
the
beginning
almost
of
euery
Epistle
:
Our
lesson
hence
is
this
,
that
our
praiers
to
God
must
in
like
manner
be
offered
vp
in
the
name
and
mediation
of
Christ
only
.
There
is
one
God
,
and
as
there
is
one
God
,
Praiers
must
bee
offered
vp
to
God
in
the
mediation
of
Christ
onely
.
so
one
mediator
,
in
his
name
only
must
we
come
to
Gods
throne
.
How
the
Papists
do
cauil
on
this
place
it
is
known
,
say
they
Christ
is
the
only
mediator
of
redemption
,
but
the
saints
are
mediators
of
intercession
,
this
distinction
is
most
foolish
,
it
makes
the
body
not
answer
to
the
shadow
,
nor
the
trueth
correspondent
to
the
figures
,
for
the
high
priest
in
time
of
the
law
was
in
figure
a
mediator
both
of
expiation
by
sacrifices
,
&
of
intercession
by
praiers
,
1
Tim
.
2.5
.
&
did
shadow
and
shew
,
that
in
time
of
the
new
testament
both
these
things
should
be
conioyned
and
meete
together
in
Christ
:
again
,
it
doth
rob
Christ
of
a
great
part
of
his
honor
belonging
to
his
Priesthood
,
for
Christ
hath
not
onely
by
his
owne
sufficient
sacrifice
,
consecrated
,
but
sits
also
at
the
right
hand
of
his
Father
,
to
make
request
for
them
.
Heb
.
10.14
.
Rom
8.32
.
Heb
.
7.24.25
.
Christ
his
Priesthood
is
euerlasting
,
therefore
his
intercession
is
perpetuall
,
it
is
the
Apostles
reason
,
and
to
this
wee
may
ioyne
other
reasons
.
First
;
we
by
reason
of
sinne
,
&
because
of
our
vnworthinesse
are
all
chased
from
the
throne
of
God
,
and
wee
are
not
able
to
stand
before
the
throne
of
glory
,
till
it
be
changed
into
a
throne
of
grace
,
he
therfore
that
is
our
mediator
and
intercessor
to
goe
betweene
God
and
vs
,
must
bee
able
to
take
away
sinne
and
to
procure
righteousnesse
,
life
,
and
the
fauour
of
God
.
Christ
onely
is
able
to
do
these
things
,
therfore
in
his
name
onely
must
we
offer
vp
our
prayers
.
Againe
,
he
must
be
our
mediator
,
in
whose
name
we
haue
promise
to
be
heard
:
Ioh
.
14.13.14
.
but
in
Christ
onely
this
promise
is
made
,
Whatsoeuer
ye
shall
aske
,
&c.
Rom.
8.26
.
Obiect
.
We
read
the
spirit
it selfe
maketh
request
.
and
ver
.
27.
the
spirit
maketh
request
for
the
Saints
,
therefore
Christ
is
not
our
mediator
onely
.
The
answer
is
easie
,
if
we
obserue
the
words
,
and
rightly
vnderstand
them
.
For
when
the
Apostle
saith
,
the
spirit
maketh
request
for
vs
with
groanes
,
we
may
not
take
it
that
the
Holy
Ghost
is
subiect
vnto
griefe
or
passion
,
but
that
he
doth
breath
into
the
hearts
of
the
faithfull
,
such
motions
whereby
they
do
earnestly
cry
vnto
God
,
he
maketh
or
teacheth
them
to
pray
with
most
vehement
desires
,
sighes
,
and
groanings
:
or
hence
is
he
said
to
make
request
for
them
as
we
heare
it
;
Reu
.
22.17
.
The
Spirit
and
the
bride
say
(
come
)
not
that
the
holy
ghost
doth
pray
for
the
comming
of
Christ
,
but
because
he
enflameth
the
Church
with
a
vehement
desire
of
his
comming
:
so
it
remaines
a
trueth
,
that
Christ
only
is
our
mediator
and
intercessor
between
God
and
vs.
To
passe
ouer
the
opinion
of
the
Papists
.
First
of
all
our
meditation
vpon
this
point
ought
to
be
to
this
purpose
,
In
praier
to
God
we
must
be
far
from
a
conceipt
of
any
worthines
in
our selues
.
are
we
to
come
to
God
in
praier
,
in
the
name
and
meditation
of
Christ
alone
?
must
we
hope
to
be
heard
&
respected
of
the
Lord
onely
in
,
and
for
his
beloued
son
Christ
Iesus
,
then
it
ought
to
be
far
from
vs
,
when
we
come
to
God
in
prayers
to
be
lift
vp
in
any
the
least
conceit
of
any
worthines
in
our selues
though
we
be
regenerate
,
and
though
we
be
the
children
of
God
and
such
as
feare
God
,
yet
must
we
not
thinke
to
be
heard
for
our
faith
,
and
for
our
feare
of
God
,
if
we
doe
,
we
come
not
in
the
mediation
of
Christ
,
for
to
come
in
his
name
&
mediation
is
not
only
in
word
to
call
on
God
through
Iesus
Christ
,
and
to
conclude
our
prayers
with
these
words
commonly
vsed
at
the
shutting
vp
of
prayer
(
through
Iesus
Christ
our
Lord
)
but
to
offer
vp
our
praiers
in
the
merit
of
his
death
the
price
of
our
redemption
,
and
that
cannot
stand
with
any
the
least
confidence
in
any
thing
in
our selues
.
Againe
,
we
comming
in
confidence
of
some
thing
in
our selues
,
we
come
to
a
God
cloathed
with
iustice
and
iudgement
,
ready
to
powre
out
his
wrath
vpon
vs
;
happily
some
will
say
,
may
wee
not
in
our
praiers
stand
vpon
it
,
and
pleade
it
in
the
sight
of
God
that
we
are
his
seruants
and
children
:
did
not
Dauid
thus
.
Psalm
.
86.2
.
2.
King
.
20.3
.
Did
not
Hezechiah
thus
frame
his
praier
.
I
beseech
thee
O
Lord
remember
,
&c.
hath
not
God
promised
to
heare
and
and
accept
the
praiers
of
his
children
?
Ans.
Dauid
and
Hezekiah
in
the
places
cited
,
did
not
plead
the
merit
of
their
righteousnesse
,
but
onely
testifie
that
they
were
the
children
of
God
regenerate
,
and
such
men
as
to
whom
God
hath
promised
to
be
good
and
gratious
,
they
did
onely
assure
themselues
that
Gods
promise
of
helpe
and
deliuerance
pertained
to
them
in
particular
,
because
they
were
of
that
number
.
For
as
we
haue
it
,
the
eies
of
the
Lord
are
vpon
,
&c.
Thus
far
as
many
as
truly
feare
God
,
Psal
.
34.15
.
may
vse
the
benefit
of
a
good
conscience
and
their
owne
integritie
,
to
confirme
them
in
the
promises
of
God
made
to
his
children
,
their
consciences
bearing
witnesse
that
they
are
such
as
truely
feare
God
,
they
may
hereupon
comfort
themselues
with
assurance
that
their
praiers
are
precious
to
the
Lord
.
That
is
the
vse
of
the
feare
of
God
in
the
time
of
praier
,
we
are
not
to
plead
to
bee
heard
for
the
feare
of
God
,
but
to
assure
our
hearts
by
it
to
bee
accepted
in
,
and
through
Christ
.
Again
,
the
consideration
of
this
may
comfort
vs
against
a
fiery
dart
of
the
Deuill
,
Comfort
against
a
fiery
dart
of
satan
.
wherewith
he
many
times
troubles
the
weake
,
namely
this
,
that
they
are
vnworthy
,
vile
,
and
wretched
,
the
deuill
will
goe
about
to
perswade
them
,
that
they
are
so
vnworthy
as
they
may
not
pray
to
God
,
nor
expect
any
fauour
from
him
,
in
this
case
the
weake
Christian
may
comfort
himselfe
,
and
raise
vp
his
heart
,
and
beat
backe
the
assault
of
Satan
with
this
,
that
he
comes
to
God
not
in
his
own
name
,
nor
any
other
name
,
but
in
the
name
of
Christ
,
and
in
him
his
vnworthinesse
is
couered
;
in
and
by
him
,
the
throne
of
glory
and
Iustice
is
changed
into
a
throne
of
grace
,
and
therefore
we
are
not
to
be
driuen
away
from
God
,
in
regard
of
our
vnworthinesse
,
but
to
be
truely
humbled
for
it
,
and
to
bewaile
it
,
and
in
humble
confession
of
it
to
come
to
God
,
who
hath
promised
to
haue
respect
in
Christ
to
such
as
are
of
broken
and
contrite
hearts
.
In
this
description
(
Father
of
our
Lord
,
&c.
)
the
Apostle
further
teacheth
vs
how
we
are
to
conceiue
of
Christ
;
They
that
acknowledge
Christ
their
Iesus
,
must
also
acknowledge
him
their
Lord
.
Mat
.
11.29
.
the
point
of
instruction
is
this
,
that
as
many
as
acknowledge
Christ
their
Iesus
,
must
also
acknowledge
him
their
Lord
,
that
is
the
right
faith
in
Christ
,
we
hold
it
an
Article
of
our
faith
,
wee
are
taught
as
much
by
Christ
himselfe
,
that
such
as
come
to
him
by
faith
,
and
find
comfort
in
him
,
must
take
his
yoke
on
them
,
how
then
doe
they
deceiue
themselues
,
and
feed
vpon
a
fancy
,
who
will
haue
Christ
to
beare
the
burden
of
their
sins
,
and
yet
neuer
submit
their
neckes
to
beare
his
yoke
,
a
Redeemer
they
will
haue
him
,
but
not
a
Lord
,
They
deceiue
themselues
,
who
will
haue
Christ
a
Redeemer
but
not
a
Lord
.
they
will
haue
a
portion
in
his
redemption
,
but
their
owne
lusts
must
be
their
Lords
,
they
will
be
saued
by
grace
,
and
yet
liue
the
life
of
nature
,
follow
after
drunkennesse
and
all
manner
of
prophanesse
,
as
they
are
led
by
the
lusts
of
their
owne
hearts
,
let
such
know
that
they
are
bewitched
with
a
strong
delusion
of
the
Deuill
,
they
set
vp
a
Christ
of
their
owne
framing
,
and
beleeue
not
in
Christ
propounded
and
set
forth
in
the
Gospell
,
for
let
them
thinke
on
it
with
reason
,
can
they
imagin
that
they
hold
Christ
their
Lord
,
whom
they
daily
despite
and
crucifie
,
I
think
they
are
not
so
fond
and
foolish
.
Now
this
they
doe
by
their
sinnes
,
who
continue
hardened
and
vnrepentant
in
their
sinnes
,
therefore
it
is
said
,
one
day
they
shall
see
him
whom
they
haue
pierced
,
if
men
hold
not
Christ
a
Lord
,
Reuel
.
1.7
.
they
cannot
hold
him
a
Sauiour
,
for
these
two
are
conioined
.
If
euer
then
we
would
find
comfort
in
Christ
,
we
must
learne
to
make
him
our
Lord
,
and
suffer
him
to
rule
in
our
heart
and
liues
.
Now
to
the
last
words
of
this
verse
,
wherein
the
Apostle
sets
it
downe
in
generall
,
that
hee
praied
afterward
,
expressing
the
particular
matter
of
his
praiers
,
and
hee
settes
it
not
downe
barely
,
that
he
praied
,
but
together
with
it
,
the
time
(
alwaies
)
that
is
to
say
,
euer
when
he
called
vpon
God
for
himselfe
he
ceased
not
to
pray
for
them
,
as
he
saith
vers
.
9
not
to
say
any
thing
of
the
time
heere
mentioned
,
we
shall
speake
of
it
more
fitly
,
cap
.
4.2
.
The
point
hence
to
be
obserued
is
this
.
In
that
the
Apostle
praied
for
the
Colossians
for
whom
hee
gaue
thankes
,
by
his
example
wee
are
taught
that
we
are
to
lift
vp
our
praiers
to
God
,
euen
then
when
wee
haue
cause
to
praise
God
,
when
wee
haue
iust
cause
to
giue
thankes
to
God
for
good
things
in
our selues
or
others
,
euen
then
are
we
also
to
bee
humbled
in
praier
,
When
wee
pray
to
God
we
haue
also
iust
cause
to
praise
him
,
and
so
on
the
contrary
.
for
why
?
besides
this
that
there
is
no
man
,
who
hath
such
measure
of
gifts
and
good
things
,
but
that
so
long
as
he
is
in
this
world
hee
hath
his
wants
,
and
is
to
pray
for
a
supply
for
them
;
besides
this
,
praier
is
a
speciall
meanes
sanctified
and
appointed
of
the
Lord
,
to
procure
and
to
bring
downe
his
blessing
on
good
things
for
the
continuance
and
increase
of
them
:
yea
such
a
meanes
,
as
by
it
other
meanes
,
which
must
not
be
neglected
,
receiue
a
blessing
from
the
Lord
,
good
meanes
seruing
for
the
continuance
of
good
things
vnto
vs
,
vsed
without
praier
are
commonly
crossed
and
cursed
,
because
the
Lord
cannot
away
to
be
made
a
seruant
to
flesh
and
bloud
,
but
being
vsed
with
praier
they
are
blessed
and
they
prosper
.
Therefore
praier
must
reach
as
farre
as
any
matter
of
thankesgiuing
,
what
things
soeuer
doe
minister
matter
of
praise
and
thankesgiuing
to
the
Lord
,
the
same
giues
vs
iust
cause
of
praier
for
a
blessing
vpon
them
,
and
wee
must
take
knowledge
of
this
duty
,
and
labour
to
practise
it
.
In
the
time
of
want
men
will
fall
on
their
knees
,
and
cal
on
the
Lord
,
Men
are
wanting
in
the
practise
of
this
dutie
.
Hos
.
5.15
.
Exod
.
5.1
.
with
some
men
,
want
is
more
forcible
to
make
them
pray
,
then
the
commandement
of
God
,
the
commandement
came
to
Pharaoh
,
let
my
people
goe
that
they
,
&c.
but
he
in
his
ruffe
and
prosperity
answered
,
who
is
the
Lord
,
yet
afterward
when
hee
was
plagued
,
and
his
stomacke
beaten
downe
with
an
iron
rod
,
hee
confessed
the
Lord
,
Exod
.
10.17
.
and
desired
Moses
and
Aaron
to
pray
for
him
.
Thus
many
in
time
of
sickenesse
,
trouble
and
distresse
will
pray
vnto
the
Lord
,
but
in
time
of
health
and
plentie
,
in
time
of
abundance
,
they
are
hardly
drawne
to
this
duty
,
nay
,
then
they
say
vnto
God
,
as
we
haue
it
,
depart
from
vs
&c.
men
many
times
promise
vnto
themselues
a
perpetuity
in
their
goods
,
Iob
.
21.14.15
as
the
rich
man
did
,
but
wee
know
the
answer
of
God
vnto
him
,
Luk
.
12.19
.
thou
foole
,
&c.
and
take
we
heede
we
deserue
not
the
same
title
,
would
we
haue
sure
and
certaine
hould
of
good
things
,
then
pray
we
for
the
continuance
of
them
,
let
our
praier
reach
as
farre
as
we
haue
matter
and
cause
of
thanksgiuing
,
euen
then
when
Gods
blessing
is
on
our
Tabernacles
,
Iob
.
29.6
.
as
Iob
speaketh
,
when
wee
wash
,
&c.
when
wee
haue
the
blessings
of
God
in
abundance
,
then
are
we
to
bee
humbled
in
praier
,
and
because
we
are
commonly
carelesse
of
this
duty
in
time
of
prosperity
,
know
we
,
that
if
we
lift
vp
our
hands
and
voices
in
praier
onely
,
when
we
are
vnder
the
hand
of
God
,
that
praier
is
a
praier
of
nature
,
not
of
grace
:
for
nature
teacheth
the
bruit
beast
to
groane
vnder
the
burden
,
when
we
are
pinched
then
nature
teacheth
vs
to
cry
for
helpe
,
it
is
not
a
praier
of
grace
,
and
the
free
spirit
of
God
,
and
such
praier
,
may
stand
and
goe
hand
in
hand
,
with
wilfull
rebellion
against
God
,
the
Lord
saith
,
his
people
in
time
of
a
great
dearth
assembled
themselues
for
corne
and
wine
,
and
yet
they
rebelled
against
him
,
Hos
.
7.14
.
if
then
we
would
haue
our
praier
a
free
will-offering
,
and
so
pleasing
vnto
God
as
a
sweet
fruit
of
his
owne
spirit
,
and
a
testimony
of
our
free
obedience
,
we
must
be
carried
to
a
quicke
and
ready
performance
of
it
,
euen
then
when
we
haue
matter
of
praise
and
thanksgiuing
Now
come
we
to
the
fourth
verse
.
Wherein
are
laide
before
vs
the
things
,
for
which
the
Apostle
gaue
thanks
in
the
behalfe
of
the
Colossians
,
The
things
for
which
the
Apostle
gaue
thankes
.
namely
,
their
faith
and
loue
with
the
proper
obiect
of
them
both
,
of
their
faith
,
Christ
Iesus
,
of
their
loue
,
the
Saints
,
and
that
generally
towards
all
the
Saints
,
and
this
matter
of
thankesgiuing
is
further
amplified
by
the
time
that
since
&c.
that
is
the
summe
and
substance
of
the
verse
;
wherein
first
obserue
we
the
things
for
which
the
Apostle
gaue
thankes
,
and
those
were
not
things
of
the
world
,
outward
things
;
but
things
spirituall
,
when
this
conclusion
followeth
,
Our
thankesgiuing
to
God
in
the
behalfe
of
our
friends
must
be
especially
for
spirituall
good
things
in
thē
Heb
.
6.9
.
2.
Cor
.
7.
that
our
reioycing
and
giuing
of
thanks
to
God
in
the
behalfe
of
our
friends
,
such
as
we
are
bound
to
tender
and
more
entirely
to
respect
must
especially
be
for
spirituall
things
in
them
,
for
things
pertaining
to
Gods
Kingdome
,
and
such
as
accompany
their
saluation
,
as
the
holy
Ghost
speaketh
,
see
we
the
Apostles
reioycing
in
this
kind
in
liuely
colours
,
he
there
saith
hee
was
filled
with
comfort
,
when
hee
heard
by
Titus
of
their
mourning
,
their
feruent
desire
,
their
godly
sorrow
and
the
fruits
of
that
,
his
ioy
and
reioycing
was
altogether
for
the
graces
of
Gods
spirit
in
them
;
his
example
ought
to
be
our
rule
,
wee
are
chiefly
to
reioyce
for
spirituall
good
things
found
in
our
friends
,
and
the
reason
of
this
is
;
not
onely
for
the
excellency
of
these
good
things
,
beeing
of
their
owne
nature
more
excellent
then
outward
good
things
,
but
because
other
good
things
are
by
them
sweetned
,
and
made
truely
comfortable
to
our
friends
,
and
without
them
,
all
other
things
are
but
so
many
waights
to
waigh
downe
their
condemnation
to
make
it
more
heauy
and
intollerable
,
vnto
them
,
we
are
therfore
to
giue
thanks
to
God
,
especially
for
spiritual
good
things
in
our
friends
.
Now
this
is
contrary
to
the
course
and
custome
of
the
world
,
it
is
amongst
men
vsuall
in
token
of
their
loue
,
to
giue
thankes
to
god
for
the
health
,
the
wealth
,
The
course
&
custom
of
the
world
reproued
.
the
frugality
and
thrift
of
their
children
and
frinds
,
but
few
or
none
for
their
faith
,
loue
,
repentance
,
humility
and
other
spirituall
gifts
and
graces
,
this
argues
wee
sauour
the
things
of
the
flesh
,
and
not
the
things
of
the
spirit
,
for
as
many
as
are
regenerate
and
children
of
God
,
as
they
finde
sweetnesse
and
comfort
in
spiritual
graces
in
themselues
,
so
they
delight
to
see
them
in
others
:
and
againe
they
follow
the
rule
of
the
Apostle
,
in
all
things
they
giue
thanks
to
God
,
euen
in
euery
creature
,
they
find
out
some
thing
wheerby
they
are
stirred
vp
to
magnifie
the
power
,
wisedome
,
and
goodnesse
of
God
,
much
more
doe
they
find
such
matter
of
reioycing
and
thankesgiuing
to
God
in
the
renued
image
of
God
appearing
in
their
friends
,
in
their
holinesse
,
their
feare
of
God
,
their
faith
,
their
loue
,
&c.
If
then
wee
find
that
wee
can
reioyce
and
giue
thanks
to
God
for
outward
things
,
and
not
for
spirituall
graces
,
it
is
a
strong
proofe
that
our
harts
are
not
yet
seasoned
with
grace
,
and
the
consideration
of
this
ought
to
stir
vs
vp
to
the
practise
of
this
duty
.
Come
we
to
a
second
thing
,
and
that
is
this
in
that
these
two
,
Faith
in
Christ
for
remission
of
sinnes
euer
brings
forth
some
measure
of
loue
both
to
God
and
men
.
faith
and
loue
are
conioyned
,
we
are
taught
that
faith
in
Christ
for
the
remission
of
sinnes
cannot
but
bring
foorth
some
measure
of
loue
both
to
God
and
all
that
beare
Gods
image
,
for
though
true
sanctified
loue
be
not
as
the
Popish
learning
teacheth
,
the
forme
of
true
faith
,
nor
concurring
as
a
cause
in
the
act
of
iustification
,
yet
is
there
a
necessary
concurrence
and
concomitancy
of
faith
and
loue
in
the
person
iustified
,
true
faith
pleasing
to
God
and
auaileable
to
saluation
,
Gal.
5.6
.
is
euer
fruitfull
and
worketh
by
loue
in
life
and
conuersation
,
and
wee
may
safely
say
it
is
as
possible
that
the
sun
should
haue
no
light
,
the
fire
not
burne
,
or
the
reasonable
soule
(
which
is
immortall
)
not
liue
,
as
that
true
faith
and
assurance
of
Gods
mercy
in
Christ
should
not
be
fruitfull
in
thankfulnesse
,
in
obedience
,
and
in
many
good
duties
of
loue
both
to
God
and
man
.
Note
.
Indeed
loue
and
holy
obedience
may
be
diuorced
from
that
faith
which
the
Papists
teach
to
be
true
catholicke
faith
,
that
being
but
a
bare
assent
to
the
truth
of
the
history
,
and
such
as
may
be
in
diuells
,
can
brng
foorth
nothing
but
trembling
,
or
at
the
most
admiration
and
amazement
,
as
at
the
sight
of
some
Pageant
or
strange
wonder
,
but
that
faith
which
hath
the
right
seale
and
soule
of
a
iustifying
and
comfortable
faith
,
that
is
an
affiance
and
trust
in
Gods
mercy
in
Christ
,
for
the
remission
of
sinnes
and
all
other
appendant
blessings
,
temporall
and
eternall
cannot
but
send
forth
loue
and
many
good
fruits
worthy
amendment
of
life
,
it
is
then
(
for
the
vse
of
this
)
a
sophism
,
a
deceipt
of
the
flesh
forced
vpon
men
,
by
the
strong
delusion
of
the
diuell
,
to
thinke
they
haue
faith
in
Christ
,
It
is
a
deceit
of
the
flesh
to
thinke
that
true
faith
in
Christ
may
be
seuered
from
true
loue
to
men
.
and
yet
haue
not
the
least
dram
of
Christian
loue
to
their
brethren
,
this
is
to
thinke
that
faith
in
Christ
for
remission
of
sinnes
and
many
sinnes
may
dwell
together
,
which
is
a
thing
impossible
,
they
that
thus
think
,
neuer
felt
the
power
of
Gods
mercy
in
Christ
;
and
they
are
yet
in
their
sins
whose
hearts
are
possessed
with
such
deceiuing
thoughts
,
2.
Pet
.
1.9
.
we
must
know
it
for
a
truth
from
the
mouth
of
the
Apostle
.
He
that
doth
not
ioyne
to
his
faith
vertue
,
&c.
hee
is
blind
and
he
hath
forgotten
that
he
was
purged
,
&c.
doth
he
not
remember
nor
thinke
on
the
power
or
the
blood
of
Christ
,
which
is
able
not
only
to
wash
away
the
guilt
and
punishment
of
sinne
,
but
to
purge
out
the
corruption
of
sinne
,
if
we
haue
a
right
faith
in
Christ
,
if
we
haue
a
right
apprehension
of
the
bloud
of
Christ
,
it
will
certainly
make
our
hearts
pliable
and
obedient
to
God
,
and
tender
,
louing
and
sincerely
affected
towards
men
.
Can
we
thinke
that
any
mans
heart
is
washed
in
the
blood
of
Christ
,
and
yet
it
remaineth
full
of
the
poison
of
sinne
?
no
certainly
,
neuer
was
any
heart
bathed
in
the
blood
of
Christ
but
thereby
it
was
suppled
and
made
tenderly
affected
towards
all
the
Saints
and
members
of
Christ
.
Therefore
let
no
man
deceiue
himselfe
in
this
point
.
Now
to
the
obiect
of
faith
and
loue
,
and
first
of
faith
(
Christ
Iesus
)
where
in
a
word
marke
we
the
phrase
vsed
by
the
Apostle
,
he
saith
not
they
beleeued
Christ
but
in
Christ
,
We
neuer
find
in
scripture
mention
of
faith
and
trust
in
any
but
in
Christ
and
in
God
.
Exception
.
a
phrase
euer
in
scripture
vsed
to
expresse
true
faith
and
affiance
standing
in
relation
to
Christ
and
to
God
,
we
shall
neuer
find
mention
of
faith
affiance
,
and
trust
in
any
,
but
in
Christ
and
in
God
.
This
I
note
to
shew
the
strength
of
our
argument
,
against
inuocation
of
Angells
and
Saints
.
Where
we
reason
with
the
Apostle
,
that
we
cannot
call
on
them
because
we
may
not
beleeue
in
them
.
Exception
.
Exod
.
14.31
.
Now
against
this
,
exception
is
made
by
our
aduersaries
the
Papists
.
No
say
they
?
may
we
not
beleeue
in
men
?
why
?
what
say
you
to
that
,
they
feared
,
&c.
Againe
,
Rom.
10.14
.
doe
we
not
read
in
the
Epistle
to
Philemon
,
the
fift
verse
,
the
Apostle
saith
he
heard
of
his
loue
&
faith
,
&c
behold
say
they
,
the
Scripture
teacheth
faith
in
Moses
,
&
faith
in
the
Saints
.
Answ
.
2
Chro
.
20.20
We
answer
in
that
place
of
Exo
.
the
words
are
not
in
God
&c.
but
they
beleeued
God
,
that
is
,
they
gaue
credit
to
the
Lord
and
to
Moses
his
seruant
,
they
gaue
credit
vnto
the
word
he
had
spoken
vnto
them
,
ver
.
13.14
.
and
so
their
owne
translation
hath
it
crediderunt
Domino
&
Mosi
&c.
and
cannot
otherwise
be
expressed
in
Greeke
or
Latine
,
as
their
own
vulgar
interpreter
hath
well
obserued
.
The
like
place
we
haue
,
heare
ye
me
O
Iuda
,
and
ye
inhabitants
&c
,
beleeue
his
Prophets
,
that
is
,
giue
credit
to
the
words
of
his
Prophets
&c.
for
the
second
place
we
answer
,
that
any
man
who
is
not
wilfully
blinde
,
may
see
that
faith
is
there
referred
to
Christ
,
and
loue
to
the
Saints
:
againe
,
the
Apostle
speakes
of
the
Saints
liuing
not
departed
as
appeares
ver.
7.
therefore
that
place
cannot
make
for
Popish
faith
and
beliefe
in
Saints
departed
,
neither
can
they
finde
any
place
of
Scripture
so
much
as
by
implication
,
teaching
faith
or
trust
and
affiance
in
men
bee
they
neuer
so
good
,
but
rather
the
contrary
,
the
Lord
hath
set
a
curse
on
that
man
that
trusteth
in
men
.
Ier
.
17.5
.
Now
further
touching
the
obiect
of
that
faith
that
is
here
signified
.
True
iustifying
faith
is
fixed
and
bounded
on
Christ
Iesus
onely
.
Faith
,
trust
&
affiance
,
the
obiect
of
it
is
sayd
to
be
Christ
Iesus
,
whence
we
may
gather
that
true
iustifying
faith
is
fixed
and
bounded
on
Christ
Iesus
only
,
though
faith
in
a
generall
signification
being
a
word
of
relation
,
respecting
things
to
be
beleeued
,
haue
reference
to
the
whole
word
of
God
,
&
haue
for
the
materiall
obiect
of
it
,
euery
truth
recorded
in
the
word
,
yet
as
it
is
an
instrument
of
iustification
,
it
beholdeth
the
speciall
mercy
of
God
in
Christ
:
it
apprehendeth
Christ
and
his
merits
,
the
merit
of
his
innocency
,
the
merit
of
the
holy
and
perfect
obedience
of
his
life
,
the
infinit
merit
of
his
satisfactory
death
,
&
hence
it
is
called
the
faith
of
Iesus
,
&
this
is
to
be
marked
,
because
in
this
respect
only
is
faith
sayd
to
iustifie
,
Rom.
3.26
.
faith
doth
not
iustifie
as
a
quality
inherent
in
vs
,
for
any
excellency
or
merit
in
it selfe
,
nor
any
action
of
faith
of
it selfe
,
but
onely
by
relation
to
the
obiect
,
because
it
taketh
hold
of
the
merit
of
Christ
,
and
doth
apprehend
and
applie
his
perfect
righteousnesse
vnto
vs
,
as
the
hand
receiuing
gold
or
siluer
giuen
,
makes
not
rich
,
nor
the
worke
of
the
hand
in
the
act
of
receiuing
by
it selfe
,
but
the
gold
or
the
siluer
.
So
it
is
not
faith
nor
the
worke
of
faith
that
doth
iustifie
,
but
Christ
,
whom
by
faith
we
apprehend
,
the
matter
of
our
iustification
as
the
Apostle
hath
taught
vs
,
God
hath
made
him
to
bee
sinne
,
2.
Cor
.
5.21
.
and
this
being
so
it
must
teach
vs.
First
,
to
take
heede
of
the
doctrine
of
the
Church
of
Rome
,
who
say
faith
doth
iustifie
indeed
,
but
how
?
Confutation
of
the
Papists
touching
the
manner
how
faith
doth
iustifie
.
not
by
relation
to
Christ
the
obiect
of
it
,
but
as
an
excellent
vertue
bringing
foorth
many
diuine
and
gracious
motions
in
our
hearts
,
as
the
feare
of
hell
,
loue
of
God
,
a
consideration
and
a
desire
of
life
eternall
,
and
so
fitting
and
preparing
vs
,
and
making
vs
worthy
ex
congruo
to
receiue
grace
and
iustification
,
a
doctrine
diuelish
and
dangerous
,
flat
contrary
to
the
truth
now
deliuered
,
and
contrary
to
that
opposition
made
by
the
Apostle
,
where
hee
opposeth
beleeuing
and
working
,
faith
and
workes
,
therefore
faith
as
a
worke
or
excellent
vertue
doth
not
iustifie
,
Rom.
3.27.28
.
for
then
the
Apostles
opposition
is
ouerthrowen
,
then
beleeuing
and
working
might
stand
together
,
which
are
made
opposite
and
cannot
in
the
act
of
iustification
stand
together
.
Such
as
will
be
iustified
in
Gods
sight
and
saued
eternally
,
must
renounce
all
things
in
themselues
.
Againe
(
for
the
second
vse
)
if
faith
doe
not
iustifie
as
an
excellent
quality
,
for
any
excellency
or
merit
in
it selfe
,
but
onely
by
relation
to
the
obiect
of
it
Christ
Iesus
,
then
as
many
as
will
(
indeed
)
be
iustified
in
the
sight
of
God
,
and
eternally
saued
,
must
learne
vtterly
to
renounce
all
things
in
themselues
,
and
there
is
good
reason
for
it
,
for
if
other
qualities
and
workes
,
bee
so
farre
foorth
good
,
as
as
they
come
from
faith
,
and
faith
it selfe
,
as
a
quality
or
worke
doth
not
iustifie
vs
in
the
sight
of
God
,
then
much
lesse
can
any
other
grace
or
worke
do
it
;
it
is
the
pride
of
our
corrupt
nature
to
look
for
iustification
,
&
saluation
by
some
thing
in
our selues
,
if
wee
liue
in
ciuill
fashion
in
the
world
,
and
we
hurt
none
&c.
then
wee
are
lift
vp
in
a
conceipt
of
this
,
and
we
thinke
we
cannot
chuse
but
be
saued
,
thus
the
Diuell
taking
aduantage
of
our
pride
,
doth
teach
men
to
encroach
vpon
the
doctrine
of
the
holy
Ghost
,
for
whereas
he
hath
taught
that
good
life
and
honest
conuersation
serues
onely
as
an
euidence
and
necessary
proofe
of
true
faith
in
the
bloud
of
Christ
,
the
diuell
teacheth
to
aduance
these
things
to
a
higher
place
of
dignity
,
Gal.
5.4
.
euen
to
shoulder
out
Gods
grace
and
merits
of
Christ
in
our
iustification
,
but
wee
must
know
as
the
Apostle
hath
taught
vs
,
if
we
looke
to
be
iustified
by
any
thing
in
our selues
we
are
abolished
&c.
faith
in
Christ
Iesus
and
confidence
in
good
workes
cannot
stand
together
,
faith
and
good
workes
euer
goe
together
,
and
true
faith
is
euer
fruitfull
in
good
workes
,
but
faith
and
confidence
or
opinion
of
the
merit
of
good
workes
cannot
stand
together
.
If
we
looke
to
be
iustified
and
saued
by
Christ
,
wee
must
cleaue
onely
vnto
him
,
and
vtterly
renounce
confidence
of
all
things
in
our selues
,
wee
must
iudge
our selues
,
and
condemn
our selues
in
regard
of
any
thing
in
vs
,
and
plead
nothing
but
mercy
and
forgiuenesse
,
wee
must
goe
out
of
our selues
and
fixe
our
faith
vpon
Iesus
Christ
,
and
be
fully
perswaded
in
our
hearts
,
that
his
death
is
our
ransome
,
his
righteousnesse
our
righteousnesse
,
and
make
him
our
perfect
Sauiour
and
Redeemer
,
Sanctified
loue
must
be
expressed
in
the
fruits
of
it
chiefly
to
such
as
are
sanctified
and
to
all
such
.
build
vpon
him
as
a
rocke
that
neuer
can
be
shaken
,
and
then
the
gates
of
hell
shall
neuer
preuaile
against
vs
,
and
so
much
of
the
obiect
of
faith
.
Now
come
wee
to
the
obiect
of
loue
,
that
is
(
all
Saints
)
true
sanctified
loue
comming
from
faith
is
to
be
extended
in
the
fruits
of
it
to
all
men
,
as
they
are
men
bearing
the
image
of
God
,
but
especially
,
to
such
as
are
sanctified
and
renued
according
to
Gods
image
in
some
measure
of
holinesse
,
and
it
must
be
teached
generally
to
all
Saints
,
as
the
Colossians
did
,
so
we
are
not
onely
to
loue
one
or
two
or
a
certaine
set
number
,
but
all
Saints
without
exception
,
we
are
to
beare
hearty
affection
to
all
generally
,
and
to
expresse
it
in
duties
of
loue
,
to
as
many
as
we
are
able
(
saith
Dauid
)
Lord
my
weldoing
&c.
but
to
the
Saints
,
Psal
.
16.5
.
and
hee
speakes
indefinitely
,
to
the
Saints
that
are
heere
on
earth
and
to
the
excellent
;
reasons
of
this
are
these
,
first
,
all
the
Saints
are
members
of
one
body
,
and
it
is
a
law
layd
on
the
members
of
the
naturall
body
by
the
prouidence
of
God
,
that
what
ability
is
giuen
to
any
member
,
it
should
be
vsed
for
the
good
of
the
whole
body
,
and
of
euery
part
of
the
body
?
that
the
sight
of
the
eye
should
bee
vsed
as
well
for
the
direction
of
the
foot
,
as
for
the
guiding
of
the
hand
.
So
in
the
mysticall
body
of
Christ
,
what
good
practicall
grace
or
affection
is
wrought
in
any
,
it
should
bee
extended
to
the
good
of
the
whole
body
,
and
of
euery
particular
member
of
the
body
.
Secondly
,
there
is
the
same
reason
and
ground
of
loue
in
euery
Saint
of
God
;
namely
,
the
image
of
God
renued
,
their
holines
and
feare
of
God
,
though
not
the
same
measure
,
they
all
resemble
God
their
Father
in
some
degree
of
holinesse
,
and
shew
that
they
are
begotten
of
the
immortall
seed
of
his
word
,
therfore
loue
being
bounded
&
set
on
goodnes
,
&
that
being
found
in
some
measure
in
euery
Saint
of
God
,
we
are
to
extend
our
loue
to
all
&
euery
Saint
&
seruant
of
God
,
but
for
the
better
cleering
of
this
point
a
question
must
be
answered
,
namely
,
this
seeing
we
are
to
loue
all
the
Saints
of
God
,
the
question
may
be
whether
weare
to
loue
them
all
alike
or
no
?
Answ
.
First
,
in
respect
of
the
different
degrees
of
men
,
there
must
be
different
degrees
of
loue
:
the
Magistrate
and
the
Minister
being
publique
persons
fearing
God
,
are
to
be
loued
with
a
greater
measure
of
loue
then
priuate
persons
,
because
they
beare
a
double
image
of
God
,
inward
in
sanctified
grace
,
outward
in
place
&
authority
.
Secondly
,
in
equall
comparison
,
when
men
are
equall
in
degree
,
we
are
then
in
the
first
place
,
principally
to
loue
and
shew
duties
of
loue
to
Parents
,
children
and
such
as
are
conioyned
and
tied
vnto
vs
by
nature
,
or
any
outward
bond
of
marriage
or
friendship
,
because
wee
are
bound
to
loue
them
by
a
double
bond
of
nature
and
of
grace
,
grace
doth
not
abolish
naturall
affection
,
but
onely
order
it
and
dispose
it
aright
,
and
so
the
question
is
answered
and
the
doctrine
cleered
.
Is
it
so
that
we
are
to
loue
all
the
Saints
of
God
,
then
farre
be
it
from
vs
to
loue
one
and
hate
another
,
Partiall
loue
of
other
reproued
.
that
language
and
speech
ought
not
be
heard
out
of
our
mouthes
,
I
loue
such
a
one
euen
from
my
heart
,
because
he
is
an
honest
man
,
but
such
an
one
happily
as
honest
as
he
I
cannot
abide
,
and
it
may
bee
wee
cannot
abide
him
,
euen
because
he
is
one
that
in
our
conceipt
is
too
forward
in
the
feare
of
God
,
are
we
not
in
this
case
become
partiall
in
our selues
,
Iam
.
2.4
.
as
if
our
loue
be
thus
partiall
,
wee
loue
one
Saint
of
God
and
not
another
,
let
our
pretence
be
what
it
will
,
that
we
loue
him
,
because
hee
is
an
honest
man
,
in
deede
and
truth
we
loue
him
not
as
a
Saint
,
not
for
God
,
&
his
graces
in
him
,
but
in
some
other
respect
either
for
pleasure
or
profit
,
it
is
not
possible
for
vs
to
loue
one
as
a
Saint
and
fearing
God
,
but
we
must
loue
all
that
feare
God
,
because
all
in
their
measure
haue
in
them
that
which
is
truely
amiable
and
louely
.
Againe
,
if
we
loue
some
and
not
others
,
we
make
it
plaine
,
we
yet
loue
not
God
,
can
we
perswade
our selues
that
we
loue
God
,
and
loue
not
some
whom
he
loueth
,
can
a
man
say
he
loues
his
friend
and
yet
hate
any
one
of
his
children
,
1.
Ioh
.
2.20
.
no
certainly
hee
cannot
no
more
can
we
truly
say
&c.
If
any
man
say
I
loue
God
,
and
yet
hate
his
brother
,
he
is
a
childe
of
him
that
is
the
father
of
lies
,
c
.
3.
10.
In
this
are
the
children
&c.
Let
then
the
consideration
of
these
things
stir
vs
vp
to
put
away
partiall
affection
,
let
vs
beare
and
shew
hearty
loue
to
all
the
Saints
of
God
,
so
we
may
haue
testimony
that
our
loue
is
sanctified
,
and
that
wee
loue
God
,
and
from
thence
may
rise
vp
to
an
assurance
of
his
loue
in
Iesus
Christ
.
Now
to
the
fifth
verse
.
VER
.
5.
For
the
hopes
sake
&c.
In
this
verse
,
the
Apostle
doth
lay
before
vs
two
things
.
First
,
wherefore
it
was
that
the
Colossians
continued
constant
in
their
faith
in
Christ
Iesus
and
loue
towards
all
Saints
.
What
was
the
motiue
that
stirred
them
vp
to
goe
on
in
faith
and
loue
,
namely
,
the
hope
layd
vp
for
them
in
Heauen
.
Secondly
,
the
meanes
how
they
came
to
the
knowledge
of
that
hope
,
and
that
was
by
their
hearing
of
the
Gospell
,
which
is
described
to
be
the
word
of
truth
and
their
hearing
of
this
hope
,
by
the
preaching
of
the
Gospell
is
further
amplified
by
the
time
that
they
heard
of
it
,
before
the
writing
of
this
Epistle
.
Whereof
(
sayth
the
Apostle
)
ye
haue
heard
before
,
come
wee
to
the
first
of
these
two
generall
things
in
these
words
,
for
the
hopes
sake
,
by
hope
in
this
place
wee
are
to
vnderstand
,
not
the
gift
or
grace
of
hope
wrought
in
true
beleeuers
following
true
faith
,
but
the
thing
hoped
for
,
the
thing
certainely
expected
of
all
that
truely
beleeue
eternall
happinesse
,
glory
and
life
euerlasting
,
and
that
is
cleere
out
of
the
text
it selfe
,
because
the
gift
or
grace
of
hope
is
in
the
heart
,
but
this
is
heere
sayd
to
bee
layd
vp
in
heauen
:
(
laid
vp
)
that
phrase
is
borrowed
from
Parents
,
who
lay
vp
good
things
to
bee
giuen
in
time
to
come
to
their
children
,
the
meaning
is
that
the
Lord
hath
as
it
were
laid
vp
,
prouided
and
prepared
life
,
happines
and
glory
in
time
to
be
giuen
to
his
children
,
so
we
find
it
in
the
last
doome
that
Christ
shall
pronounce
vpon
the
blessed
of
his
father
,
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
prepared
,
&c.
Mat
.
25.34
.
In
heauen
,
that
is
in
the
place
and
seat
of
the
blessed
Angells
and
Saints
,
whether
Christ
is
ascended
,
and
from
whence
he
shall
come
to
iudgement
,
this
then
is
the
true
sence
of
these
words
,
for
the
eternall
happinesse
life
and
glories
sake
,
prepared
of
the
Lord
from
all
eterniry
in
time
to
be
giuen
you
in
the
highest
heauens
.
Now
first
in
that
glory
and
life
to
come
is
called
by
the
name
of
hope
,
one
of
these
is
put
for
another
,
one
to
signifie
another
,
hope
to
signifie
heauen
.
True
christian
hope
must
not
only
haue
reference
to
life
eternall
,
but
must
be
a
resemblance
of
it
.
Hence
we
may
take
vp
this
conclusion
,
that
true
christian
hope
,
or
the
hope
of
true
Christians
must
not
only
haue
reference
to
life
eternall
,
but
it
must
be
a
resemblance
of
life
hoped
for
,
and
in
some
sort
be
correspondent
vnto
it
:
for
as
in
metonimicall
and
sacramentall
speeches
,
when
one
thing
is
set
downe
to
signifie
another
,
there
is
a
resemblance
and
similitude
between
those
things
,
as
the
bread
in
the
sacrament
resembleth
the
body
of
Christ
,
so
our
hope
put
for
heauen
,
it
must
be
a
resemblance
of
heauen
,
it
must
in
som
sort
expresse
eternal
life
laid
vp
for
vs
in
heauen
;
how
can
that
be
,
may
some
say
?
Answer
,
by
working
in
vs
euen
in
this
life
a
beginning
of
life
eternall
,
by
making
our
life
and
conuersation
heauenly
,
or
as
the
Apostle
speakes
,
Phil
.
3.20
.
in
heauen
.
Then
is
our
hope
a
liuely
image
fit
to
resemble
life
eternall
,
when
it
is
manifested
in
the
beginnings
of
life
eternall
,
when
it
is
effectuall
to
turne
vs
from
sinne
to
God
,
and
to
worke
in
vs
newnesse
and
holinesse
of
life
.
And
that
true
christian
hope
is
such
a
resemblance
of
eternall
life
,
and
is
thus
effectuall
and
so
ought
to
be
in
vs.
Marke
that
place
of
the
Apostle
,
our
conuersation
(
saith
he
)
is
in
heauen
.
Phil
3.20
.
What
is
his
ground
?
euen
our
hope
of
the
glorification
of
our
bodies
,
and
fulnesse
of
glory
at
the
comming
of
Christ
,
for
he
saith
in
the
verse
folowing
,
from
whence
,
1.
Iohn
3.3
.
&c.
we
haue
a
plaine
text
to
this
purpose
,
saith
S.
Iohn
,
we
know
,
&c.
and
euery
man
that
hath
this
hope
,
&c.
whosoeuer
hath
true
hope
he
is
thereby
stirred
vp
vnto
daily
repentance
and
reformation
of
life
.
Now
for
the
vse
of
this
,
there
is
neuer
a
one
of
vs
of
yeers
and
of
discretion
,
but
we
will
say
we
hope
for
life
eternall
,
Triall
of
our
hope
of
life
and
saluation
in
heauen
.
and
we
looke
for
happinesse
,
and
glory
in
heauen
by
the
mercy
of
God
in
Christ
.
But
would
any
know
whether
his
hope
be
a
true
Christian
hope
or
no
,
such
a
hope
as
will
not
deceiue
nor
disappoint
him
in
time
of
need
,
no
not
in
death
it selfe
,
let
him
then
examine
it
by
this
note
,
if
his
hope
be
a
resemblance
of
life
eternall
,
if
it
doe
expresse
in
his
life
the
beginnings
of
that
life
laid
vp
in
heauen
in
som
measure
of
purity
,
holinesse
,
innocency
,
meeknesse
,
and
loue
,
&c.
so
that
a
man
may
say
of
him
as
we
vse
to
speake
of
a
child
towardly
and
of
an
ingenious
countenance
,
that
he
is
optimae
Spei
one
of
excellent
hope
,
then
his
hope
is
indeed
religious
and
christian
,
such
as
will
comfort
him
when
the
pangs
of
death
are
vpon
him
.
But
if
otherwise
he
say
he
hopes
for
life
and
saluation
,
and
yet
be
not
able
to
shew
it
in
some
conformity
,
similitude
,
and
likenesse
vnto
life
eternall
,
but
his
life
is
rather
an
expresse
image
of
his
naturall
corruption
,
his
life
is
stained
with
many
foule
sinnes
,
that
mans
hope
is
but
a
pretence
of
hope
,
and
in
the
end
it
will
deceiue
and
make
him
ashamed
,
can
a
man
say
and
that
truly
,
he
hopes
for
heauen
,
and
yet
his
very
breath
stinkes
of
hell
,
he
breaths
and
belches
out
blasphemous
oathes
,
railings
,
cursings
,
slanderings
,
&c.
and
hath
his
tongue
set
on
fire
with
the
fire
of
hell
,
as
S.
Iames
saith
,
third
Chapter
verse
6.
can
any
say
that
he
lookes
vp
to
heauen
,
and
beholds
the
fulnesse
of
happinesse
and
glory
in
heauen
,
and
yet
his
eies
are
full
of
adultery
as
the
Apostle
speakes
.
2.
Pet
.
2.14
.
We
know
we
cannot
see
the
sunne
when
a
thicke
cloud
is
before
it
,
Mat
.
5.8
.
and
can
we
imagine
that
we
see
the
brightnesse
of
glory
in
heauen
,
through
the
thicke
foggy
mist
of
many
sinnes
?
it
is
not
possible
,
our
sauiour
hath
said
it
.
That
only
the
poore
in
heart
,
such
as
are
purged
both
from
the
guiltinesse
and
filthinesse
of
their
sinnes
shall
see
God
,
shall
see
by
their
faith
in
this
life
the
comfortable
beames
of
the
Lords
liuing
countenance
shining
vpon
them
in
Christ
,
and
shall
see
him
face
to
face
,
euen
the
brightnesse
of
his
glory
to
their
eternall
comfort
in
the
life
to
come
.
In
the
second
place
in
that
the
Apostle
doth
testifie
that
he
heard
of
the
constancy
of
the
Colossians
in
their
faith
and
loue
;
towards
all
Saints
for
the
glories
sake
laid
vp
for
them
in
heauen
,
we
are
taught
that
it
is
the
stedfast
looking
into
heauen
,
that
doth
keepe
and
hold
true
beleeuers
in
a
constant
course
of
religion
,
The
stedfast
looking
into
heauen
doth
keep
true
beleeuers
in
a
constant
course
of
religion
.
it
is
that
which
makes
them
cleaue
fast
to
Christ
.
and
keepe
fellowship
and
communion
with
the
Saints
,
for
though
we
are
not
to
depart
from
sinne
or
do
good
,
for
this
end
only
or
principally
that
we
may
obtaine
eternall
life
,
for
then
we
shall
neuer
obtaine
it
,
because
this
end
and
purpose
proceeds
from
selfe
loue
,
though
we
are
not
to
auoid
euill
or
doe
good
,
chiefly
in
respect
of
reward
or
feare
of
punishment
,
but
in
respect
of
Gods
glory
and
our
owne
duty
,
yet
in
the
duty
of
religion
and
loue
,
we
may
haue
an
inferior
subordinate
and
second
respect
vnto
the
recompence
of
reward
,
and
to
make
vs
constant
in
well
doing
,
life
euerlasting
must
euer
be
in
our
eie
,
at
which
we
must
continually
aime
.
We
read
that
Moses
esteemed
the
rebuke
of
Christ
,
Heb
.
11.26
.
&c.
for
why
saith
the
text
he
had
respect
vnto
,
&c.
vers
.
27.
He
forsooke
Aegypt
,
&c.
for
he
endured
,
&c.
He
had
his
eie
vpon
heauen
,
and
vpon
God
in
heauen
,
the
rewarder
of
them
that
seeke
him
,
and
by
faith
depend
vpon
him
,
and
that
made
him
lightly
esteeme
the
troubles
and
trialls
of
this
life
,
and
not
to
feare
the
rage
and
fury
of
Pharaoh
or
of
any
man
liuing
.
Would
we
then
for
vse
of
this
)
stand
fast
in
our
profession
of
faith
,
We
must
learne
to
cast
our
hope
as
the
anchor
of
our
soules
within
the
vaile
of
heauen
.
Heb
.
6.19
.
would
we
be
constant
in
religion
,
and
the
feare
of
God
,
amidst
the
troubles
and
miseries
of
this
life
,
yea
in
the
midst
of
many
violent
assaults
and
strong
temptations
of
Satan
,
then
learne
we
to
cast
our
hope
,
the
anchor
of
our
soules
,
as
the
holy
Ghost
calls
it
,
within
the
vaile
of
heauen
,
let
vs
lift
vp
the
eies
of
our
minds
and
fasten
them
on
that
glory
and
blisse
that
is
prepared
and
laid
vp
in
heauen
,
for
all
them
that
loue
the
appearing
of
the
Lord
Iesus
,
then
we
shall
be
able
to
put
vpon
vs
Iobs
resolution
,
Though
the
Lord
should
kill
me
,
&c.
and
in
the
houre
of
temptation
and
pangs
of
death
,
we
shall
cleaue
fast
vnto
Christ
by
faith
,
Iob
13.15
.
and
hold
our
communion
with
the
Saints
,
it
is
not
possible
that
such
as
professe
faith
and
religion
,
and
yet
mind
earthly
things
,
and
haue
their
minds
groueling
on
the
things
of
this
world
and
professe
in
respect
of
wealth
,
that
they
should
hold
out
in
faith
and
in
the
feare
of
God
,
in
the
time
of
triall
and
temptation
,
the
diuell
could
thus
reason
,
doth
Iob
feare
God
for
naught
?
as
if
he
had
said
,
Iob
1.9
.
Iobs
feare
and
seruice
of
God
is
but
in
respect
of
his
wealth
and
prosperity
,
therfore
lay
but
thine
hand
vpon
him
,
and
he
will
start
aside
from
his
feare
,
he
will
then
shew
himselfe
to
be
but
an
hypocrite
.
Though
the
diuell
was
deceiued
in
Iob
,
yet
he
hath
shewed
by
this
manner
of
reasoning
that
he
knowes
well
that
such
as
professe
in
respect
of
wealth
and
outward
prosperity
,
they
are
soone
driuen
from
their
profession
,
by
the
least
triall
or
temptation
.
Therefore
this
ought
to
stir
vs
vp
in
our
profession
,
to
respect
chiefly
the
glory
of
God
and
our
duty
,
and
then
labor
to
fix
our
eies
on
the
marke
and
price
of
the
high
calling
of
God
in
Christ
Iesus
,
that
so
we
may
be
constant
and
perseuere
in
time
of
triall
and
temptation
,
which
may
come
vpon
vs
we
know
not
how
soone
.
It
followeth
(
laid
vp
)
this
phrase
as
hath
been
shewed
,
is
borrowed
from
parents
to
bring
within
the
compasse
of
our
vnderstanding
the
Lords
eternall
decree
,
and
his
purpose
,
to
bestow
life
and
glory
vpon
his
children
,
our
instruction
hence
is
easily
gathered
,
namely
this
;
Such
as
truly
beleeue
in
Christ
and
hold
coniunction
with
the
Saints
,
may
looke
for
life
and
glory
in
heauen
.
in
that
life
and
glory
is
laid
vp
with
the
Lord
in
his
eternall
councell
.
We
may
conclude
it
shall
in
time
be
giuen
to
such
as
truly
beleeue
in
Christ
,
and
hold
fellowship
and
communion
with
the
Saints
,
it
is
laid
vp
for
them
,
they
shall
not
misse
of
it
,
they
may
certainly
expect
it
.
Our
Apostle
doth
thus
build
vpon
it
,
that
he
hauing
finished
his
course
and
kept
the
faith
,
2.
Tim
.
4
8.
thenceforth
was
laid
vp
for
him
,
&c.
and
that
the
Lord
the
righteous
iudge
would
giue
it
vnto
him
,
at
the
day
of
his
departure
,
out
of
this
life
,
and
not
only
to
him
but
to
all
them
also
,
&c.
We
may
further
be
resolued
of
this
truth
by
considering
the
end
,
why
naturall
parents
prouide
and
lay
vp
good
things
for
their
children
,
applying
that
by
way
of
similitude
to
the
Lord
,
for
what
is
their
intent
and
purpose
,
in
their
prouiding
laying
vp
and
carefull
keeping
of
good
things
?
surely
in
time
to
endow
and
to
enrich
their
children
,
and
it
is
either
change
of
affection
or
want
of
ability
,
that
makes
voide
their
purpose
,
either
because
their
loue
is
turned
into
hatred
,
or
because
they
are
not
able
to
do
that
they
purposed
,
now
the
Lord
hauing
purposed
and
intended
from
all
eternity
in
time
to
endow
and
enrich
his
children
with
treasures
of
eternall
life
and
glory
.
What
is
it
that
may
frustrate
and
make
void
his
purpose
?
is
it
change
of
his
loue
?
not
possible
,
his
loue
is
essentiall
in
him
,
as
vnchangeable
as
himselfe
,
he
loues
for
euer
whom
he
loues
once
.
Is
it
want
of
power
?
we
cannot
so
imagine
,
he
is
omnipotent
the
God
of
all
power
,
nothing
in
heauen
earth
,
or
hell
,
is
able
to
withstand
or
hinder
him
from
effecting
his
purpose
,
therefore
happinesse
and
eternall
glory
being
intended
by
him
to
his
children
in
his
eternall
loue
that
neuer
changeth
laid
vp
for
them
vnder
his
hands
,
and
keeping
who
is
able
to
keep
and
to
bestow
it
at
his
good
pleasure
and
that
in
heauen
a
place
of
all
safety
and
security
,
where
it
cannot
be
corrupted
,
stained
,
wax
old
,
or
waste
and
weare
away
,
as
the
Apostle
saith
,
It
must
needs
in
time
come
to
them
for
whom
it
is
prepared
and
appointed
of
the
Lord
,
1.
Pet
.
1.4
.
that
is
to
such
as
beleeue
and
hold
fellowship
and
communion
with
the
Saints
;
a
matter
for
the
vse
of
it
of
great
comfort
to
all
that
truely
beleeue
,
to
them
only
the
comfort
of
it
doth
belong
.
Comfort
to
all
that
truly
beleeue
in
Christ
.
First
therefore
,
let
our
meditation
in
this
point
be
to
this
purpose
,
is
life
and
glory
laid
vp
for
vs
,
in
time
to
be
giuen
vnto
vs
,
then
let
vs
not
be
dismaid
and
vtterly
deiected
,
though
we
loose
all
that
euer
we
enioy
in
this
world
,
far
be
it
from
vs
vpon
the
losse
of
the
transitory
and
fading
things
of
this
world
,
to
cry
out
and
say
we
are
vtterly
vndone
,
how
shall
we
do
?
whether
shall
we
turne
our selues
?
let
these
distempered
speeches
arguing
want
of
hope
bee
heard
out
of
the
mouthes
of
such
as
want
hope
,
and
be
far
from
vs
,
let
not
vs
feare
what
man
or
diuell
can
doe
vnto
vs
,
it
is
the
encouragement
our
Sauiour
giues
vpon
this
very
ground
.
Feare
not
,
&c.
euery
word
hath
the
waight
of
an
argument
,
as
if
he
had
said
,
Luk
12.32
.
feare
not
the
losse
or
want
of
earthly
things
(
he
there
handleth
the
argument
of
Gods
prouidence
)
it
is
your
kind
and
louing
father
that
doth
tender
your
estate
and
hath
care
of
it
,
it
standeth
with
his
good
will
and
pleasure
freely
to
giue
without
any
merit
of
yours
the
kingdome
,
that
is
that
heauenly
kingdome
prepared
for
you
,
why
then
should
you
feare
,
Nay
saith
he
vers
.
4.
I
say
vnto
you
be
not
afraid
of
them
that
kill
the
body
,
that
is
,
feare
not
them
that
are
able
to
take
away
your
temporall
liues
,
they
can
go
no
further
,
they
cannot
strip
you
of
life
eternall
,
that
is
beyond
their
reach
,
they
cannot
enter
vpon
your
soules
to
hurt
them
,
they
are
your
freeholds
,
free
from
the
rage
and
violence
of
satan
,
and
an
his
instruments
.
Nay
yet
more
then
this
,
in
that
life
and
glory
is
laid
vp
in
time
to
be
giuen
vs
if
we
beleeue
in
Christ
.
we
may
hence
receiue
further
comfort
though
it
be
so
that
our
braines
be
dasht
against
the
walls
,
our
bones
scattered
in
the
streets
,
our
blood
run
downe
the
channell
,
yet
our
bodies
so
mangled
and
martyred
,
shall
be
raised
againe
restored
by
the
power
of
God
,
and
be
crowned
together
with
our
soules
with
happinesse
and
glory
,
and
our
tongues
shall
send
foorth
the
praise
of
him
that
sits
vpon
the
throne
with
maiesty
and
honor
for
euer
,
Expectation
of
ease
,
comfort
,
and
deliuerance
in
time
of
trouble
strengthened
.
&c.
that
is
our
first
vse
of
this
,
that
life
and
glory
is
laid
vp
,
and
in
time
shall
be
giuen
vnto
vs.
Againe
,
secondly
the
consideration
of
this
may
strengthen
vs
in
our
expectation
,
of
ease
and
comfort
and
deliuerance
in
time
of
trouble
,
and
distresse
,
that
in
the
Lords
good
time
wee
shall
not
faile
of
ease
,
comfort
,
and
deliuerance
,
for
why
?
hath
the
Lord
layd
vp
eternall
life
and
glory
in
time
to
bee
giuen
vs
,
shall
we
not
misse
of
it
,
may
wee
certainely
expect
it
?
so
also
hath
the
Lord
layd
vp
ease
,
comfort
,
deliuerance
&c.
for
all
his
distressed
children
in
his
good
time
to
be
giuen
vnto
them
,
and
as
we
are
to
waite
with
Iob
all
the
daies
of
our
appointed
time
,
Iob
14.14
.
till
our
last
changing
shall
come
,
our
changing
from
misery
and
sinne
to
happinesse
and
glory
,
so
are
we
in
all
times
of
trouble
,
and
distresses
to
wait
till
our
changing
shall
come
from
the
Lord
,
Isay
63.3
.
till
it
please
the
Lord
to
giue
vs
beauty
for
ashes
,
&c.
To
change
our
sorrow
into
ioy
,
our
sicknesse
into
health
,
and
to
deliuer
vs
out
of
our
distresse
,
it
is
a
fruit
of
our
corruption
to
be
impatient
of
delay
,
to
make
hast
to
be
deliuered
and
to
seeke
by
vnlawfull
meanes
as
the
fashion
of
some
is
in
present
trouble
,
they
must
haue
present
helpe
,
or
else
they
will
fetch
it
from
hell
it selfe
,
by
meanes
of
witches
,
sorcerers
,
and
such
like
.
Let
them
know
,
whosoeuer
they
be
,
that
are
thus
hasty
,
that
this
is
a
manifest
demonstration
of
their
want
of
faith
and
trust
in
God
for
life
eternall
,
shall
we
say
we
trust
God
vpon
his
word
for
happinesse
in
heauen
,
and
yet
trust
him
not
vpon
his
promise
for
helpe
in
time
of
need
?
can
we
perswade
our selues
that
we
beleeue
there
is
life
and
glory
laid
vp
in
store
with
the
Lord
in
time
to
be
giuen
vs
,
and
yet
not
beleeue
there
is
comfort
and
deliuerance
with
the
Lord
in
time
of
trouble
?
no
,
no
,
if
we
trust
not
God
for
the
lesse
,
we
cannot
trust
him
for
the
greater
,
either
then
trust
in
the
Lord
in
time
of
trouble
,
and
with
patience
expect
comfort
from
him
,
or
else
thou
hast
not
yet
learned
to
waite
vpon
his
mercy
for
saluation
,
and
remember
the
words
of
the
Prophet
.
Isay
28.16
.
He
that
beleeueth
,
makes
not
hast
,
an
infallible
character
and
badge
of
him
that
beleeues
is
this
,
he
makes
not
haste
.
If
thou
then
make
hast
thou
beleeuest
not
.
Now
heere
a
question
must
be
answered
in
that
the
Apostle
sayth
,
life
and
glory
is
layd
vp
,
some
may
demand
how
this
can
agree
with
that
,
where
beleeuers
are
forbidden
by
Christ
to
lay
vp
&c.
whereby
treasures
,
is
meant
eternall
glory
,
and
if
that
be
layd
vp
,
how
then
can
they
themselues
lay
it
vp
?
For
answer
,
wee
must
learne
to
distinguish
and
make
a
difference
betweene
the
essence
and
substance
of
glory
&
the
degree
&
measure
of
glory
.
Now
the
first
of
these
is
meant
in
this
place
,
that
the
substance
of
glory
standing
in
the
fruition
of
the
presence
of
God
,
fellowship
and
society
with
God
the
Father
,
Son
and
holy
Ghost
,
and
with
the
Angels
and
Saints
is
laid
vp
for
true
beleeuers
,
but
the
measure
of
glory
may
be
laid
vp
,
and
may
bee
encreased
by
themselues
,
they
by
their
good
works
of
faith
may
treasure
vp
a
greater
measure
and
degree
of
glory
,
a
greater
reward
in
Heauen
which
shall
be
giuen
,
not
for
the
merit
of
their
workes
,
but
of
the
meere
mercy
of
God
,
who
in
the
day
of
retribution
will
crowne
his
owne
gifts
not
our
merits
,
and
where
he
findes
greater
measure
of
gifts
,
greater
measure
of
the
workes
of
faith
,
there
he
will
in
mercy
bestow
greater
measure
of
glory
according
to
that
of
the
Apostle
,
2.
Cor
9.6
.
1.
Cor
.
15.41
.
hee
that
soweth
sparingly
&c.
hee
that
soweth
liberally
&c.
and
as
hee
saith
,
as
one
differeth
in
brightnesse
from
another
,
so
there
shall
be
greater
measure
of
glory
in
one
Saint
then
in
another
,
according
to
the
measure
of
the
workes
of
faith
,
this
I
take
to
bee
the
meaning
of
our
Sauiour
,
in
saying
,
lay
vp
&c.
that
is
treasure
for
our selues
,
a
measure
of
glory
,
and
adde
one
measure
to
another
,
True
beleeuers
haue
not
their
happinesse
in
present
possession
but
in
reuersion
.
2.
Cor
.
5.7
.
1.
Ioh
.
3.2
.
as
men
in
heaping
and
hoarding
vp
riches
adde
one
shilling
and
one
pound
to
another
.
Now
further
,
in
that
the
Apostle
sayth
,
the
happinesse
of
true
beleeuers
,
is
laid
vp
for
them
in
Heauen
,
he
would
haue
knowen
that
they
haue
it
not
in
present
possession
,
but
in
reuersion
,
in
hope
and
expectation
,
they
liue
heere
by
faith
&c
,
and
as
Saint
Iohn
sayth
it
yet
appeares
not
how
glorious
they
shall
be
,
though
the
Lord
giue
them
a
taste
of
Heauen
in
this
life
in
the
first
fruits
of
his
Spirit
,
in
peace
of
conscience
and
ioy
in
the
holy
Ghost
to
comfort
and
stay
their
hearts
,
yet
they
must
expect
full
fruition
of
happinesse
in
Heauen
in
the
life
to
come
.
Our
vse
of
this
,
is
that
which
the
Apostle
hath
taught
Chap.
2.
We
must
lift
vp
our
hearts
and
affections
to
the
highest
heauens
.
that
seeing
our
happinesse
and
fulnesse
of
ioy
and
comfort
is
not
in
any
thing
vnder
the
Sunne
,
but
laid
vp
in
the
highest
Heauens
,
wee
therefore
should
lift
vp
our
hearts
thither
,
and
set
our
affections
&c.
and
to
helpe
forward
,
and
stirre
vp
our
dulnesse
,
in
this
respect
consider
we
but
these
two
things
.
First
,
to
set
our
affections
on
earthly
things
,
it
is
such
an
high
degree
of
sinne
,
as
our
Apostle
could
not
think
of
it
,
but
with
a
bleeding
heart
,
nor
speak
of
it
but
with
teares
trickling
downe
his
cheekes
:
and
marke
the
steppes
by
which
he
comes
vnto
it
,
Phil
.
3.18.19
.
many
walke
&c.
Againe
,
to
set
our
affections
on
the
things
of
this
world
,
will
not
onely
make
vs
lose
the
hold
that
we
seeme
to
haue
of
Heauen
(
for
we
cannot
compasse
Heauen
and
earth
together
)
but
the
very
remembrance
of
Heauen
,
experience
shewes
this
.
For
speake
to
a
worldly
minded
man
,
of
the
ioyes
of
the
life
to
come
,
of
the
eternall
waight
of
glory
that
shall
be
reuealed
,
and
hee
is
no
more
moued
then
a
stone
in
the
wall
,
he
hath
no
apprehension
of
it
,
if
then
we
would
not
aspire
to
that
high
degree
of
sinne
,
that
will
make
an
honest
heart
bleed
to
thinke
or
speake
of
it
:
if
wee
would
not
lose
the
hold
we
seeme
to
haue
of
Heauen
,
the
very
remembrrance
of
Heauen
,
let
vs
lift
vp
our
hearts
and
our
affections
and
not
suffer
them
to
settle
and
rest
on
earthtly
things
,
let
vs
vse
them
as
trauellers
to
help
vs
forward
in
our
iourney
towards
Heauen
,
but
let
our
chiefe
care
and
affection
bee
on
Heauen
and
heauenly
things
,
and
so
much
of
the
first
generall
part
of
this
verse
,
in
these
words
(
for
the
hopes
sake
)
Now
to
the
second
part
of
it
,
in
the
wordes
following
(
whereof
&c.
)
the
wordes
neede
no
long
expositon
,
the
word
(
Gospell
)
is
a
word
well
knowen
to
euery
one
in
sound
,
but
happily
to
few
in
sence
and
signification
.
It
signifieth
in
generall
good
tydings
,
but
in
speciall
the
tydings
or
the
promulgation
of
the
free
grace
and
mercy
of
God
in
Christ
,
it
is
an
euidence
or
declaration
of
Gods
couenant
of
grace
,
it
signifieth
that
part
of
the
word
of
God
,
that
containes
the
promise
of
remission
of
sinnes
and
life
euerlasting
,
made
to
all
that
truely
beleeue
in
Christ
,
and
repent
of
their
sinnes
,
it
is
called
the
word
of
truth
,
or
(
as
the
words
are
)
of
that
truth
,
in
a
double
respect
.
First
,
because
it
is
of
absolute
and
infallible
truth
without
errour
,
being
published
first
by
God
,
who
is
truth
it selfe
,
after
by
Prophets
and
Apostles
,
to
whom
it
was
reuealed
by
inspiration
and
instinct
of
the
holy
Ghost
,
and
by
them
preached
and
written
without
errour
.
Secondly
,
by
a
kinde
of
excellency
aboue
the
law
,
because
it
doth
containe
and
publish
that
eternall
and
sauing
truth
,
whereby
we
come
to
the
knowledge
of
righteousnesse
and
saluation
by
Christ
,
which
wee
could
not
haue
by
the
law
,
nor
was
euer
reuealed
by
the
law
,
heere
first
we
are
to
obserue
that
the
Colossians
heard
of
life
and
glory
layd
vp
in
heauen
for
them
,
by
the
Gospell
and
so
came
to
the
knowledge
of
it
,
whence
it
followeth
,
Knowledge
of
life
eternall
comes
by
hearing
.
that
the
knowledg
of
life
eternal
coms
by
hearing
,
it
is
not
in
vs
by
nature
,
but
it
enters
in
by
the
eare
,
the
listning
&
lending
of
the
eare
to
the
word
preached
,
is
the
ordinary
outward
means
,
wherby
knowledge
of
saluation
is
wroght
in
the
heart
;
for
sauing
faith
which
comprehends
both
knowledge
of
Gods
mercy
,
and
affiance
in
his
mercy
,
by
which
we
are
saued
,
comes
by
hearing
,
Rom.
10.17
.
when
Adam
fell
from
God
,
he
knew
what
blessing
hee
had
lost
,
and
into
what
misery
he
was
fallen
,
that
was
the
knowledge
of
good
and
euill
,
the
diuell
promised
and
he
got
but
hee
had
no
sight
of
rising
,
no
knowledge
of
restoring
to
the
state
of
grace
and
saluation
,
till
he
heard
it
from
the
mouth
of
the
Lord
,
that
the
seed
of
the
woman
should
breake
the
serpents
head
,
and
so
by
nature
there
is
no
knowledge
of
saluation
but
a
sight
of
euerlasting
death
and
damnation
,
indeed
the
heathen
groped
after
happinesse
,
and
dreamed
of
Elisian
fields
,
but
had
no
true
sight
of
it
,
till
it
was
reuealed
to
them
by
the
sound
of
the
Gospell
.
Hence
then
learne
we
what
pretious
accompt
wee
are
to
make
of
hearing
of
the
word
.
We
are
to
make
precious
accompt
of
hearing
the
word
of
God
.
Is
it
so
that
by
hearing
of
it
we
come
to
faith
,
and
knowledge
of
saluation
,
then
think
that
our
eares
are
put
to
the
best
vse
when
they
are
hearing
of
the
word
,
for
then
they
are
exercised
in
a
businesse
that
tends
to
the
sauing
of
our
soules
,
and
let
vs
not
with
giddy
headed
Monkes
and
swelling
Enthusiasts
,
thinke
basely
of
hearing
,
and
thinke
we
shall
come
to
the
knowledge
of
saluation
,
by
idle
visions
and
phantasticall
reuelations
;
they
brag
much
of
dreames
and
priuate
illumination
of
the
spirit
,
and
so
ioyne
the
word
and
spirit
which
the
Apostle
hath
coupled
together
,
he
calls
his
preaching
the
ministration
of
the
spirit
,
2.
Cor
.
3.8
.
to
note
that
the
word
and
spirit
are
so
neerly
conioyned
,
that
they
must
alwaies
goe
together
,
the
spirit
shineth
in
the
word
,
and
the
word
is
powerfull
by
the
spirit
,
and
we
must
be
taught
of
God
,
but
by
the
word
the
Lord
puts
them
together
,
Isay
59.21
.
I
will
make
this
my
couenant
,
&c.
and
by
reason
of
this
coniunction
of
the
word
and
spirit
,
the
preaching
of
the
word
is
an
instrument
of
grace
and
saluation
,
therefore
we
are
not
to
depend
vpon
visions
and
reuelations
from
heauen
,
but
to
make
pretious
accompt
of
hearing
the
word
.
And
againe
let
vs
not
with
contemners
of
the
word
reason
thus
,
if
I
be
appointed
vnto
life
and
saluation
,
I
shall
come
vnto
it
as
well
as
they
that
heare
all
the
sermons
in
the
world
,
that
is
a
dangerous
rock
on
which
many
soules
suffer
shipwracke
.
Rather
reason
thus
with
thy selfe
,
am
I
carelesse
of
the
meanes
the
Lord
hath
appointed
to
bring
me
to
the
knowledge
of
saluation
,
then
I
may
iustly
feare
that
I
belong
not
to
Gods
election
.
For
whom
the
Lord
hath
appointed
to
such
an
end
,
he
hath
appointed
to
the
meanes
,
and
doth
sweetly
incline
and
bend
the
purpose
of
the
will
that
way
;
whom
he
hath
predestinated
them
he
hath
called
by
the
preaching
of
his
word
.
Rom.
8.30
.
It
is
the
subtlety
and
cunning
of
the
diuell
to
worke
in
the
heart
a
perswasion
of
indifferencie
,
where
the
Lord
by
his
ordinance
hath
laid
a
necessity
,
that
the
hearing
of
the
word
which
the
Lord
hath
appointed
a
necessary
outward
meanes
to
bring
to
the
knowledge
of
saluation
,
is
but
a
thing
indifferent
,
and
to
perswade
that
a
man
may
be
saued
,
though
he
be
carelesse
of
the
meanes
of
saluation
.
Let
vs
learne
to
take
heed
of
this
subtlety
,
consider
and
take
we
but
a
short
view
of
the
state
of
such
as
lightly
regard
the
hearing
of
the
word
,
they
walke
in
the
darknesse
and
vanity
of
their
minds
,
they
rush
into
errors
,
breake
out
into
blasphemies
,
runne
into
all
sorts
of
sinne
,
they
degenerate
into
the
nature
of
bruit
beasts
,
and
grow
worse
then
they
.
For
why
they
haue
no
strength
against
the
corruption
of
their
owne
hearts
;
nor
any
power
of
grace
to
withstand
the
temptation
of
satan
,
but
with
full
swing
run
after
the
vanities
of
the
world
,
and
the
pleasures
of
sinne
,
and
so
lie
open
to
Gods
wrath
,
which
hangs
ouer
the
heads
of
all
vnbeleeuers
,
being
destitute
of
Christ
the
robe
of
righteousnesse
,
wanting
faith
,
mortification
,
sanctification
,
and
the
whole
armour
of
God
,
a
state
wretched
and
damnable
;
let
the
consideration
of
it
moue
vs
to
make
a
speciall
accompt
of
hearing
the
word
,
wherby
our
iudgements
may
be
informed
,
our
wills
reformed
,
our
affections
ordered
,
and
euery
thought
brought
into
captiuity
to
the
obedience
of
Christ
.
In
the
second
place
we
are
to
marke
that
the
Colossians
came
to
the
knowledge
of
life
and
glory
,
laid
vp
for
them
in
heauen
,
by
hearing
the
Gospell
,
whence
we
learne
that
the
doctrine
of
the
Gospell
,
the
doctrine
of
remission
of
sinnes
,
The
doctrine
of
the
Gospell
is
that
which
brings
men
to
the
knowledge
of
their
saluation
.
and
life
euerlasting
by
Christ
exhibited
in
the
flesh
,
is
that
in
particular
which
brings
men
to
the
knowledge
of
their
saluation
.
For
why
the
Gospell
of
Christ
is
the
only
charter
and
euidence
of
that
heauenly
inheritance
,
that
is
prepared
for
them
that
shall
be
saued
.
It
is
not
the
booke
of
the
creatures
,
the
visible
frame
of
the
world
,
that
can
reueale
or
make
it
knowen
,
that
serues
onely
to
leaue
men
without
excuse
,
Rom.
1.20
.
it
is
not
any
extraordinary
worke
of
Gods
iustice
,
any
of
his
iudgements
which
are
reall
and
visible
sermons
,
they
bring
not
to
the
knowledge
of
mercy
,
neither
is
it
the
hearing
of
the
law
,
because
there
is
no
seed
of
faith
,
either
in
the
law
of
nature
,
nor
any
reuelation
of
it
by
the
morall
law
of
God
,
the
law
is
no
instrumentall
cause
of
faith
,
repentance
or
any
other
sauing
grace
;
the
morall
law
is
called
by
the
Apostle
a
killing
letter
,
2.
Cor
.
3.7
.
the
Minister
of
death
and
condemnation
.
And
the
Gospell
is
there
sayd
to
giue
life
,
and
is
called
the
ministration
of
righteousnesse
and
of
the
Spirit
.
Gal.
3.2
.
And
indeed
it
is
the
hearing
of
the
Gospell
that
doth
conferre
the
Spirit
of
adoption
,
Act.
5.20
.
as
the
Apostle
sayth
.
Hence
is
the
Gospell
called
the
word
of
life
,
the
word
of
saluation
,
and
therfore
the
hearing
of
the
Gospell
onely
brings
the
knowledge
of
life
and
saluation
.
Act.
13.26
.
Whereto
then
serues
the
hearing
of
the
law
?
The
Apostle
makes
answer
as
our
schoolemaster
〈◇〉
to
bring
men
to
the
knowledge
and
feeling
of
sinne
,
to
the
knowledge
of
the
curse
,
Gal.
3.24
.
and
punishment
due
to
the
same
without
remedy
,
and
so
to
compell
them
to
goe
to
Christ
set
forth
vnto
them
in
the
Gospell
.
The
point
then
being
cleere
the
vse
of
it
is
this
.
First
it
maketh
knowen
who
they
be
that
do
truly
and
rightly
preach
the
Gospell
,
Who
they
be
that
do
truely
and
rightly
preach
the
Gospell
.
namely
,
they
who
doe
aime
and
driue
at
that
,
and
in
some
measure
effect
that
which
is
the
proper
worke
of
the
Gospell
,
that
is
,
bring
men
to
faith
in
Christ
,
&
certain
knowledg
of
their
own
saluation
,
The
Papists
teaching
that
holds
men
in
suspence
and
makes
men
doubt
of
their
owne
saluation
,
and
giues
them
no
certaine
light
,
nor
knowledge
of
life
and
glory
layd
vp
for
them
in
heauen
,
is
not
the
true
teaching
:
The
Gospell
is
then
truely
preached
when
the
preaching
thereof
is
powerfull
by
the
worke
of
the
spirit
,
to
conferre
the
Spirit
of
adoption
,
whereby
beleeuers
know
that
there
is
life
and
saluation
layd
vp
for
them
in
Heauen
.
Againe
,
hence
learne
wee
who
they
bee
that
rightly
heare
the
preaching
of
the
Gospell
,
namely
,
Who
they
be
that
rightly
heare
the
preaching
of
the
Gospell
.
they
who
are
brought
by
hearing
of
it
,
to
a
true
sight
of
their
owne
saluation
,
that
life
and
glory
is
layd
vp
for
them
in
Heauen
,
the
Gospell
is
powerfull
in
it selfe
to
bring
men
to
the
knowledge
of
saluation
,
it
is
the
arme
of
the
Lord
to
that
purpose
,
and
if
it
be
not
thus
powerfull
in
thee
,
to
worke
in
thee
vpon
good
ground
,
faith
and
repentance
,
and
a
measure
of
true
knowledge
and
assurance
of
thine
owne
saluation
,
2.
Cor
.
4.3
.
thou
hast
not
profited
by
hearing
of
it
as
thou
oughtest
,
and
then
marke
what
the
Apostle
sayth
,
if
the
Gospell
be
hid
&c.
If
thou
be
not
able
to
see
that
light
that
shineth
in
the
Gospell
,
touching
remission
of
sinnes
and
saluation
,
it
is
a
signe
of
perdition
.
Againe
,
consider
that
the
diuels
vnderstand
both
the
law
and
the
Gospell
,
and
giue
assent
to
the
Gospell
to
be
true
,
they
goe
so
far
,
if
thou
then
be
not
brought
to
some
measure
of
assurance
of
saluation
thou
hast
not
yet
gone
beyond
the
diuels
,
who
are
already
in
hell
.
Let
then
these
things
worke
vpon
thee
thus
farre
,
to
draw
thee
to
examine
how
thou
hast
profited
by
the
preaching
of
the
Gospell
.
The
Apostle
heere
calles
the
gospell
the
(
word
of
truth
)
that
is
absolute
sauing
truth
,
Their
opinion
is
false
,
who
hold
;
euery
man
liuing
an
outward
ciuill
life
may
bee
saued
in
any
religion
.
hence
it
followes
that
the
opinion
of
such
is
false
,
who
hold
that
euery
man
liuing
an
outward
ciuill
life
may
be
saued
in
any
religion
,
the
Iew
in
his
Iudaisme
,
the
Turke
in
his
Turcisme
,
and
the
Heathen
in
his
Paganisme
.
For
reason
teacheth
that
truth
is
simple
,
&
one
error
is
manifold
,
and
there
is
one
way
to
do
well
,
and
many
wayes
to
doe
euill
.
Now
euery
Art
and
Science
hath
his
truth
,
but
sauing
truth
,
is
the
truth
of
the
gospell
,
and
there
is
but
one
gospell
,
one
in
number
,
no
more
,
and
therefore
but
one
way
of
saluation
that
is
by
true
faith
in
Christ
.
VER
.
6.
Which
is
come
vnto
you
,
&c.
In
this
verse
,
the
Apostle
proceedes
in
commendation
of
the
gospell
,
and
not
contenting
himselfe
to
call
it
the
word
of
truth
,
he
goes
on
further
to
commend
it
,
and
that
by
two
arguments
.
The
f●rst
is
taken
from
the
wonderfull
diffusion
and
spreading
of
it
,
that
it
was
diffused
and
spread
one
all
the
world
,
that
the
sound
and
preaching
of
it
was
come
to
all
the
parts
of
the
world
,
in
particular
to
the
Colossians
,
(
which
is
come
vnto
you
&c.
)
Secondly
,
he
commends
it
from
the
effectuall
working
and
fruitefulnes
of
it
,
and
that
both
in
generall
in
all
the
world
and
in
speciall
among
the
Colossians
,
(
for
so
the
sentence
must
bee
supplied
and
made
vp
in
the
wordes
following
,
as
if
the
Apostle
had
sayd
is
fruitfull
in
all
the
world
,
as
it
is
also
among
you
&c.
and
this
argument
of
the
fruitfull
working
of
the
Gospell
in
speciall
among
the
Colossians
is
further
amplified
by
the
circumstance
of
time
,
that
it
was
fruitefull
among
them
,
from
the
very
day
they
heard
and
knew
the
Gospell
whis
is
deliuered
vnder
the
name
of
the
grace
of
God
,
the
matter
of
it
,
and
by
their
manner
of
hearing
and
embracing
of
it
,
expressed
in
the
word
(
truely
,
or
in
truth
)
from
the
day
that
ye
heard
&c.
these
are
the
generall
things
contained
in
this
verse
,
come
we
to
the
first
argument
of
commendation
(
come
vnto
you
)
that
is
published
and
preached
among
you
as
the
Apostle
,
Rom.
10.15
.
citing
the
words
of
the
Prophet
sayth
,
how
beautifull
are
the
feet
or
comming
of
them
,
and
his
meaning
is
how
excellent
and
pleasant
is
the
preaching
of
the
Gospell
as
appeares
in
the
next
verse
,
but
they
haue
not
all
obeyed
(
vnto
all
the
world
)
that
is
to
all
the
parts
of
the
world
,
Asia
,
Africa
,
Europe
and
America
,
and
to
the
chiefe
nations
and
kingdomes
of
those
parts
,
and
from
them
,
if
not
the
preaching
yet
the
fame
and
sound
of
the
Gospell
came
to
bordering
nations
:
so
that
in
the
time
of
the
Apostle
there
were
very
few
or
almost
none
,
vnto
whom
either
the
preaching
of
the
Gospell
or
the
fame
of
Christ
had
not
come
Hence
is
the
preaching
of
the
Gospell
compared
by
the
Apostle
to
the
sound
or
voice
of
the
heauens
,
that
as
the
heauens
that
beauty
,
motion
influence
shew
and
as
it
were
speake
and
sound
foorth
the
glory
of
God
to
all
nations
,
so
(
sayth
the
Apostle
)
applying
that
of
the
Psalmist
by
the
way
of
similitude
to
the
preaching
of
the
Gospell
no
doubt
their
sound
&c.
Rom.
19.18
.
Some
may
say
we
read
of
certaine
nations
newly
conuerted
to
the
faith
,
as
this
land
of
ours
,
Ob.
long
after
the
time
of
the
Apostles
?
It
is
true
,
but
that
is
to
bee
vnderstood
of
the
publike
profession
of
the
Gospell
countenanced
by
authority
,
the
gospell
sounded
forth
in
the
daies
of
the
Apostles
to
all
the
world
,
but
it
was
not
receiued
by
publike
authority
till
the
time
of
the
Emperors
Constantine
&
Theodosius
.
Now
to
the
doctrine
.
First
we
are
to
marke
the
phrase
vsed
by
the
Apostle
,
he
sayth
not
the
Gospell
which
is
preached
,
The
Lord
in
mercy
offers
his
Gospell
vnto
men
and
brings
it
home
vnto
them
.
but
come
vnto
you
,
whence
wee
may
take
vp
this
conclusion
,
that
the
Lord
in
mercy
sends
vnto
vs
his
word
of
grace
,
the
promise
of
remission
of
sinnes
and
life
by
Christ
,
he
doth
of
his
owne
good
pleasure
send
and
offer
vnto
vs
his
Gospell
,
the
meanes
of
grace
and
saluation
,
by
which
men
are
brought
to
the
knowledge
of
saluation
,
it
is
brought
home
vnto
vs
,
we
send
not
for
it
,
no
surely
,
if
it
were
not
brought
we
should
neuer
seeke
for
it
,
and
the
reason
is
plaine
wee
haue
no
vnderstanding
of
the
excellent
comfort
of
it
,
much
lesse
any
desire
after
it
in
nature
,
it
is
aboue
the
reach
of
nature
created
euen
of
nature
pure
in
the
state
of
the
first
creation
,
much
more
is
it
aboue
the
reach
of
nature
,
in
the
state
of
sinne
and
corruption
,
it
pleaseth
the
Lord
therefore
in
mercy
to
send
vnto
vs
his
Gospell
,
to
offer
the
means
of
grace
and
saluation
.
We
read
,
Pro
.
9.3
.
W●sdome
sends
forth
her
maides
freely
to
inuite
the
simple
&c.
to
eat
of
her
meat
and
drinke
of
her
wine
,
and
the
Lord
sayth
,
Ier
.
7.25
.
hee
sent
all
his
seruants
the
Prophets
rising
vp
early
&c.
and
the
Sonne
of
God
himselfe
Christ
Iesus
sayth
,
Reu
3.20
.
he
doth
stand
at
our
doore
and
knocke
,
behold
&c.
if
any
man
heare
&c.
Now
the
vse
of
this
point
is
this
,
is
it
so
that
the
Lord
doth
send
vnto
vs
his
Gospell
,
doth
hee
offer
vnto
vs
The
Lord
requires
that
we
receiue
the
Gospell
offered
vnto
vs.
the
meanes
of
grace
and
saluation
,
what
then
doth
the
Lord
require
of
vs
?
surely
that
we
receiue
his
Gospell
,
for
to
that
end
is
it
offered
,
that
we
should
beleeue
and
embrace
it
,
and
submit
our selues
to
the
power
of
it
:
which
in
the
right
vse
is
powerfull
to
worke
in
vs
true
faith
and
true
repentance
.
Now
then
consider
this
poynt
,
it
hath
pleased
the
Lord
in
mercy
to
vouchsafe
vnto
vs
,
the
Gospell
of
saluation
countenanced
by
publike
authority
,
for
the
space
of
fifty
yeeres
together
,
his
name
be
blessed
for
it
,
at
the
first
entrance
and
preaching
of
the
Gospell
when
the
preaching
of
it
was
rare
and
scarse
,
then
it
was
most
welcome
to
many
,
they
greatly
reioyced
in
it
,
and
tooke
great
delight
in
the
sweet
comfort
of
it
,
but
afterward
when
the
preaching
of
it
was
more
plentifull
,
and
it
was
brought
home
vnto
vs
,
then
men
beganne
to
waxe
weary
of
it
,
as
the
Israelites
did
of
Manna
,
and
wish
that
they
had
neuer
beene
troubled
with
so
much
preaching
,
a
maruelous
thing
that
we
should
grow
weary
of
the
goodnesse
of
God
,
offering
mercy
vnto
vs
,
yet
so
it
is
the
speech
is
generall
in
euerie
mans
mouth
,
that
hath
any
feeling
of
grace
,
that
our
wonted
loue
and
zeale
to
the
Gospell
,
is
almost
vtterly
extinct
&
cleane
gone
,
the
three
capitall
and
maine
sinnes
of
the
world
,
Saint
Iohn
speakes
of
,
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
1.
Ioh
.
2.16
.
and
the
pride
of
life
,
sensuality
and
wanton
pleasures
,
couetousnes
&
ambition
haue
so
taken
vp
the
hearts
and
liues
of
most
men
,
that
there
is
nothing
to
be
found
in
many
of
vs
but
a
meere
neglect
or
contempt
of
the
Gospell
.
But
let
vs
take
heed
,
if
the
Gospell
the
meanes
of
grace
,
comming
and
being
offered
vnto
vs
,
serue
only
for
conuiction
,
and
not
for
conuersion
,
to
conuince
and
not
conuert
vs
,
it
will
conuince
vs
of
such
a
sinne
as
stands
in
the
sight
of
God
naked
,
Ioh
.
15.22
.
and
void
of
all
excuse
.
If
I
had
not
come
and
spoken
,
&c.
And
consider
further
these
two
things
.
First
,
the
stabilitie
of
our
estate
stands
in
our
obedience
to
the
Gospell
:
for
when
we
entertaine
and
obey
the
Gospell
,
our
state
is
founded
in
the
Kingdome
of
God
:
where
the
Gospell
is
embraced
,
there
is
Gods
Kingdome
,
as
the
Prophet
saith
;
Thy
God
raigneth
,
Isay
52.7
.
&
his
Kingdome
is
most
stable
and
firme
,
nothing
is
able
to
ouerturne
it
.
If
then
our
estate
be
founded
in
Gods
Kingdome
,
we
may
be
assured
of
the
continuance
of
it
,
&
of
whatsoeuer
may
serue
for
our
good
.
Would
wee
then
haue
our
estate
neuer
to
change
,
but
to
the
better
?
no
doubt
euery
man
desires
it
:
then
learne
we
to
submit
our selues
to
the
Gospell
of
the
Kingdome
of
God
.
Againe
,
consider
we
,
though
the
Lord
still
continue
his
comming
vnto
vs
by
his
Gospell
,
and
still
offer
and
reach
out
vnto
vs
the
meanes
of
grace
and
saluation
,
yet
wee
know
not
how
long
he
will
so
doe
;
hee
may
we
know
not
how
soone
,
either
take
the
Gospell
from
vs
,
or
vs
from
the
Gospell
:
and
if
we
refuse
to
receiue
his
grace
offered
by
the
comming
of
his
Gospell
,
hee
will
force
his
iudgements
vpon
vs
by
the
comming
of
himselfe
,
by
his
owne
immediate
hand
,
as
he
hath
already
begun
.
As
he
is
kind
to
offer
grace
,
so
he
is
iust
to
reuenge
the
wilfull
contempt
of
his
offer
,
and
he
will
proportion
out
the
punishment
due
to
the
refusall
of
his
mercie
,
he
will
make
it
suteable
and
agreeable
to
the
sinne
,
that
as
we
reiect
and
lightly
regard
his
mercie
offered
,
so
in
time
of
trouble
hee
will
not
regard
our
misery
,
but
he
will
laugh
,
Pro
.
1.26
.
&c.
a
sentence
full
of
terrour
.
If
the
Lord
,
who
in
trouble
should
comfort
vs
,
when
all
other
comforts
faile
and
forsake
vs
,
if
he
will
then
deride
and
mocke
vs
,
that
is
,
by
the
course
of
his
prouidence
,
leaue
vs
in
misery
,
&
make
vs
a
mocking
stock
to
the
world
,
it
must
needs
be
a
state
almost
as
hard
to
be
borne
as
hell
it selfe
.
Let
this
be
thought
vpon
,
and
let
it
stir
vs
vp
in
this
our
time
and
day
of
saluation
,
to
accept
the
meanes
of
grace
and
saluation
,
and
to
submit
our selues
in
faith
and
obedience
to
the
word
of
the
Gospell
.
It
followeth
,
(
euen
as
it
is
,
&c.
)
hence
we
may
conclude
,
that
the
Gospel
the
meanes
of
saluation
is
vniuersall
,
it
is
indifferently
offered
vnto
all
sorts
of
men
,
The
Gospell
and
meanes
of
saluation
is
indifferently
offered
to
all
sorts
of
men
.
Rom.
1.16
.
Rom.
15.8
.
without
respect
or
distinction
of
persons
or
difference
of
people
,
to
Iewes
and
Gentiles
,
as
the
Apostle
saith
.
It
is
the
power
of
God
,
&c.
To
the
Iew
first
,
and
also
to
,
&c.
First
to
the
Iewes
,
in
respect
of
order
,
because
Christ
was
the
minister
of
circumcision
:
and
when
he
first
sent
foorth
his
Apostles
,
he
forbade
them
to
goe
into
the
way
of
the
Gentiles
,
&c.
but
in
his
last
commission
giuen
at
his
ascension
,
Mark
.
16.15
.
he
bid
them
goe
into
all
the
world
,
&c.
Now
the
preaching
of
the
Gospell
and
meanes
of
saluation
being
thus
vniuersall
,
how
is
it
,
will
some
say
,
that
grace
is
not
receiued
of
many
?
The
Papists
answer
,
because
they
will
not
,
say
they
:
it
lieth
in
man
to
giue
consent
to
the
calling
of
the
Gospell
,
by
his
free
will
,
helped
by
grace
:
but
this
is
meerely
false
;
this
ascribes
a
power
to
the
will
of
a
naturall
man
,
which
is
in
bondage
vnder
sinne
and
Satan
,
and
must
not
only
be
helped
,
as
if
it
had
power
in
it selfe
with
some
helpe
to
receiue
grace
,
but
must
be
deliuered
from
bondage
,
and
changed
before
it
can
mooue
it selfe
to
any
thing
that
is
good
,
as
our
Sauiour
saith
.
No
man
can
come
vnto
me
,
Ioh
.
6.44
.
except
the
Father
which
hath
sent
me
,
draw
him
.
Draw
him
,
saith
Augustine
,
not
lead
him
,
that
we
might
thinke
his
will
doth
go
before
:
for
who
is
drawn
if
he
were
willing
before
?
So
then
the
true
answer
to
the
question
is
,
that
though
grace
be
vniuersally
offered
by
the
preaching
of
the
Gospell
,
yet
it
is
not
receiued
of
many
because
together
with
the
outward
meanes
there
is
not
in
all
an
inward
concurrence
&
worke
of
Gods
spirit
:
for
as
our
Sauiour
saith
,
Ioh
.
6.45
.
Euery
man
that
hath
heard
,
and
hath
learned
of
the
Father
,
commeth
vnto
me
.
They
that
are
not
inwardly
taught
of
the
father
,
are
ignorant
,
and
come
not
,
and
hauing
in
themselues
the
cause
of
their
ignorance
,
They
haue
great
cause
to
blesse
the
Lord
,
who
are
inwardly
taught
of
him
are
left
without
excuse
.
And
this
(
see
the
vse
of
it
)
may
minister
great
cause
of
thanksgiuing
to
God
,
to
as
many
of
vs
as
the
Lord
hath
vouchsafed
inwardly
to
teach
,
and
to
open
our
hearts
as
he
did
the
heart
of
Lidia
,
to
beleeue
and
obey
the
Gospell
.
For
why
?
haue
not
we
great
cause
to
magnifie
the
name
of
the
Lord
,
Act.
16.14
.
who
in
mercy
hath
brought
vs
to
the
obedience
of
faith
,
and
in
his
secret
yet
iust
iudgement
,
hath
left
others
as
good
as
we
by
nature
,
in
hardnesse
and
sin
?
When
we
see
others
left
in
their
naturall
state
and
corruption
,
wee
may
behold
in
them
what
we
had
deserued
,
and
how
much
we
are
bound
to
the
Lord
,
who
in
his
iust
iudgement
hath
passed
ouer
others
,
and
in
his
mercy
hath
deliuered
vs
out
of
our
naturall
bondage
,
and
so
be
moued
to
acknowledge
his
mercy
with
thankfulnesse
:
and
if
any
will
stand
to
reason
the
case
why
the
Lord
doth
not
with
the
outward
meanes
giue
inward
grace
to
al
,
the
Apostle
hath
giuen
the
answer
:
O
man
,
Rom.
9
20.
who
art
thou
that
standest
to
dispute
against
God
?
he
will
haue
mercy
on
whom
he
will
:
it
is
his
meere
mercy
,
that
any
man
is
brought
to
beleeue
;
and
let
that
suffice
thee
.
So
much
of
the
first
argument
of
commendation
of
the
Gospell
,
in
these
words
,
(
which
is
come
,
&c.
)
Now
to
the
second
argument
(
is
fruitful
in
all
the
world
)
for
these
words
must
be
resumed
and
repeated
,
to
make
a
perfect
sentence
:
the
Gospel
is
here
said
to
be
fruitfull
both
generally
in
all
the
world
,
and
in
speciall
among
the
Colossians
in
two
respects
.
1.
in
respect
of
the
number
of
such
as
were
conuerted
daily
&c.
in
respect
of
the
beleeuers
,
who
by
the
preaching
of
it
were
daily
increased
,
as
we
read
there
were
added
to
the
Church
by
the
sermon
of
Peter
about
three
thousand
soules
,
and
verse
47.
Act.
2.41
.
it
is
said
the
Lord
added
to
the
Church
from
day
to
day
such
as
should
be
saued
.
Secondly
,
in
respect
of
the
proceeding
of
those
beleeuers
,
and
of
them
that
were
conuerted
in
faith
,
sanctifie
,
and
other
graces
.
The
original
text
in
some
examples
hath
two
words
,
{αβγδ}
,
which
plainly
shew
that
this
word
(
fruitfull
)
seruing
to
expresse
them
both
,
hath
this
extension
,
to
signifie
both
increase
in
number
,
and
increase
of
faith
and
holy
fruits
,
that
the
Gospell
was
fruitfull
in
conuerting
many
,
and
powerfull
in
them
that
were
conuerted
,
both
generally
in
all
parts
of
the
world
,
and
in
speciall
among
the
Colossians
.
That
is
the
meaning
of
the
words
.
Come
we
to
such
things
as
may
be
hence
obserued
.
First
,
from
the
fruitfulnes
of
the
Gospell
,
the
powerfull
working
of
it
generally
in
all
the
world
,
that
the
preaching
of
it
in
the
daies
of
the
Apostles
was
vniuersally
fruitfull
in
all
places
of
the
world
,
in
all
sorts
of
men
,
in
their
conuersion
,
and
other
fruits
,
wee
are
taught
,
that
where
it
pleaseth
the
Lord
to
worke
by
the
Gospell
,
nothing
is
able
to
withstand
the
power
and
force
of
it
.
The
powerfull
working
of
it
in
all
parts
of
the
world
,
in
such
varietie
,
Nothing
is
able
to
withstand
the
power
and
force
of
the
Gospel
,
where
the
Lord
is
pleased
to
worke
by
it
.
if
not
contrarietie
of
states
,
both
of
gouernment
and
religion
,
such
diuersitie
of
natures
,
wits
,
and
dispositions
,
some
being
like
wolues
,
some
leopards
,
some
lions
,
especially
in
the
Empire
of
Rome
,
which
then
flourished
,
&
in
other
mighty
principalities
,
doth
plainly
proue
that
it
is
able
to
beare
downe
before
it
the
wisdome
,
learning
,
policie
,
power
,
&
strength
of
the
world
,
and
to
cast
downe
whatsoeuer
stands
vp
in
opposition
against
it
:
for
indeed
it
was
withstood
&
resisted
by
all
these
things
&
many
more
in
the
daies
of
the
Apostles
in
the
primitiue
times
,
Isay
11.
as
might
be
proued
,
yet
had
it
maruellous
successe
,
and
did
wonderfully
increase
,
&
for
the
state
of
religion
it
changed
the
face
of
the
whole
world
.
Isay
53.1
.
1.
Cor
.
1.18
.
The
reason
is
giuen
by
the
Prophet
;
It
is
the
arme
of
the
Lord
:
and
by
the
Apostle
;
It
is
the
power
of
God
:
the
arme
of
the
Lord
hath
euer
preeminence
,
euer
preuaileth
,
and
nothing
is
able
to
withstand
the
power
of
it
.
Hence
the
Gospell
hath
beene
and
is
so
powerfull
,
it
hauing
in
it
a
power
passing
the
power
of
man
,
yea
passing
the
power
and
strength
of
hell
,
it
must
needs
be
effectuall
,
and
nothing
able
to
withstand
it
.
And
is
this
true
in
the
general
working
of
the
Gospell
?
then
learne
we
by
this
to
examine
the
particular
working
of
it
proportionably
in
our selues
,
We
are
to
examine
the
particular
working
of
the
Gospell
in
our selues
.
and
know
that
then
thou
doest
indeed
embrace
the
Gospell
,
and
then
is
it
powerfull
in
thee
,
when
nothing
in
thee
by
nature
is
able
to
withstand
the
power
of
it
.
When
thou
doest
feele
it
ouer-ruling
thine
own
reason
,
and
bearing
downe
the
rebellion
of
thy
will
and
affections
,
and
what
sinne
soeuer
is
most
pleasing
vnto
thee
Such
persons
deceiue
themselues
,
who
thinke
they
embrace
the
Gospel
,
and
yet
feele
it
not
powerful
to
beare
down
(
I
will
not
say
)
their
secret
corruptions
,
for
those
may
lurke
in
their
hearts
and
be
vnknowen
,
but
their
knowen
sins
,
such
as
in
their
owne
sight
stand
vp
in
opposition
against
the
Gospell
:
for
let
this
be
thought
vpon
but
in
reason
,
can
wee
thinke
that
the
Lords
arme
is
powerfull
where
the
deuils
arme
armed
holds
possession
?
Can
wee
imagine
that
the
Lord
hath
wrought
by
his
Gospell
,
where
pride
,
couetousnesse
,
drunkennesse
,
malice
,
or
any
other
shamelesse
sinne
doth
stand
vp
and
outface
it
,
and
is
seene
aboue
any
power
of
it
?
hath
the
Gospell
in
the
primitiue
times
of
the
Church
,
nay
in
the
memorie
of
many
amongst
vs
,
hath
it
beene
powerfull
to
make
men
to
forsake
house
,
land
,
wife
and
children
,
yea
to
lose
,
forgoe
their
liues
,
by
fire
and
fagot
,
and
most
exquisite
torments
;
and
is
it
not
now
able
to
make
thee
to
deny
the
lusts
of
thine
own
wicked
heart
?
can
it
not
make
thee
forsake
so
much
as
a
cup
of
beere
or
wine
,
not
needfull
?
is
it
not
able
to
make
thee
leaue
thy
vaine
and
carnall
pleasure
?
is
the
Lords
arme
weakned
?
is
the
power
of
the
Gospell
abated
?
no
,
no
;
deceiue
not
thy selfe
,
the
Gospell
is
as
mighty
as
euer
it
was
through
God
to
cast
downe
the
strongest
holds
of
sinne
and
Sathan
,
as
the
Apostle
saith
.
2.
Cor
.
10.4
.
Certainly
,
if
the
Lord
haue
wrought
vpon
thee
by
the
Gospell
,
for
thy
conuersion
and
saluation
,
and
not
for
thy
hardning
and
deeper
condemnation
,
by
thy
abusing
of
it
,
he
hath
thereby
quelled
and
ouermastered
the
corruption
of
thy
heart
,
throwen
downe
thy
strongest
and
most
rebelling
sin
,
euen
that
sin
that
was
most
powerful
&
pleasing
vnto
thee
.
Let
this
be
thought
on
and
remembred
.
(
as
it
is
also
.
)
Wee
are
heere
to
marke
that
the
Apostle
descends
from
the
generall
working
of
the
Gospell
,
to
the
particular
:
he
saith
it
was
fruitful
in
al
the
world
,
and
there
staies
not
,
but
addes
further
(
as
it
is
also
among
you
)
no
doubt
both
to
commend
and
comfort
the
Colossians
for
their
embracing
of
the
Gospell
:
whence
we
may
note
how
wee
may
with
profit
and
comfort
thinke
and
speake
of
the
fruitfull
working
of
the
Gospell
;
How
we
may
with
profit
&
comfort
thinke
and
speake
of
the
fruitfull
working
of
the
Gospell
.
namely
,
when
wee
know
and
can
truly
say
,
it
is
powerfull
not
onely
in
general
in
the
Church
and
land
wherein
we
liue
,
but
among
vs
,
then
may
any
man
speake
of
the
working
of
the
Gospel
,
with
comfort
,
when
he
can
with
the
Apostle
goe
from
the
generall
to
the
particular
,
and
can
truely
say
it
is
fruitfull
in
himselfe
,
many
men
are
able
to
make
long
discourses
in
commendation
of
the
power
of
the
gospell
,
and
by
vnanswerable
arguments
to
prooue
the
Apostles
words
true
in
generall
termes
,
nay
with
instance
and
example
of
others
sanctified
by
it
,
but
can
say
little
or
nothing
of
the
power
of
it
,
in
their
owne
persons
.
Now
what
profit
comes
by
it
to
know
that
the
gospell
is
the
power
of
God
to
the
saluation
of
many
others
,
if
it
were
of
the
whole
world
,
and
not
of
thy selfe
?
What
comfort
is
it
to
know
that
many
are
brought
by
the
gospell
to
the
way
of
life
,
and
thy selfe
left
in
the
way
that
leadeth
downe
to
hell
?
nay
rather
what
discomfort
comes
by
such
knowledge
?
To
haue
the
eie
of
the
mind
blinded
,
and
not
be
able
to
see
&
conceiue
in
the
vnderstanding
the
power
of
the
gospell
,
is
an
heauy
iudgement
;
but
to
see
the
power
of
it
in
the
abstract
in
it selfe
in
generall
,
and
not
in
our selues
,
that
is
the
very
deuils
case
,
and
it
ought
to
be
considered
and
thought
vpon
.
Come
we
to
the
words
following
,
wherein
the
speciall
working
of
the
Gospell
among
the
Colossians
is
amplified
,
that
it
was
fruitfull
from
the
day
that
they
heard
,
and
truly
or
in
truth
knew
the
grace
of
God
:
the
Gospell
is
heere
called
the
grace
of
God
,
because
it
teacheth
that
remission
of
sins
and
life
euerlasting
are
obtained
onely
by
the
meere
grace
and
mercie
of
God
in
Christ
.
The
point
of
instruction
hence
offered
is
this
:
In
that
it
is
said
that
the
Gospell
was
fruitfull
among
the
Colossians
,
vpon
their
hearing
and
true
knowledge
,
not
of
the
Gospell
,
but
of
the
grace
of
God
propounded
vnto
them
in
the
Gospell
;
we
are
taught
that
then
onely
is
the
Gospell
powerfull
to
worke
vpon
vs
,
The
Gospell
is
powerfull
to
make
vs
bring
foorth
good
fruit
,
when
wee
haue
a
feeling
knowledge
of
the
comfort
of
it
.
Ps.
19.10.11
.
to
make
vs
bring
foorth
many
good
fruits
,
when
wee
truly
know
,
and
haue
euen
a
feeling
knowledge
of
the
sweetnesse
and
comfort
of
it
,
when
wee
truly
know
and
in
our
hearts
feelingly
apprehend
the
grace
of
God
reuealed
in
the
Gospell
,
then
is
the
Gospell
fruitfull
,
then
doth
it
worke
vpon
vs
to
our
sanctification
.
This
order
and
manner
of
proceeding
,
from
a
feeling
of
sweetnesse
to
fruitfulnesse
,
we
finde
laid
before
vs
by
the
Prophet
Dauid
:
hee
there
saith
that
the
iudgements
of
the
Lord
were
sweeter
than
the
hony
and
the
hony
combe
;
and
then
he
addes
,
that
by
them
he
was
made
circumspect
.
We
reade
of
the
woman
in
the
Gospell
,
that
she
loued
much
:
why
?
Luk
.
7
47.
many
sinnes
were
forgiuen
her
.
When
she
felt
much
comfort
in
Gods
grace
for
the
pardon
of
many
sinnes
,
then
shee
brought
foorth
many
good
fruits
.
And
there
is
great
reason
for
this
,
that
the
true
knowledge
of
the
grace
of
God
in
the
gospell
,
should
make
vs
fruitfull
in
euery
good
word
and
worke
.
For
when
wee
feelingly
know
the
grace
of
God
reuealed
in
the
gospell
,
then
wee
know
wee
are
within
the
compasse
of
Gods
speciall
loue
,
wee
are
assured
of
his
comfortable
presence
and
protection
,
of
our
portion
in
his
promise
of
life
and
saluation
,
of
right
and
title
to
all
the
comforts
and
blessings
belonging
to
the
saints
of
God
.
How
then
can
it
be
,
but
that
the
feeling
knowledge
of
grace
,
the
ground
of
such
excellent
comfort
,
should
make
vs
fruitfull
in
all
good
things
?
Why
but
will
some
say
(
it
is
obiected
of
the
Papists
)
wee
see
the
doctrine
of
Gods
free
grace
for
remission
of
sinnes
to
bee
a
doctrine
dispossessing
mens
hearts
of
all
true
loue
to
God
and
charitable
affection
towards
men
:
it
is
true
indeed
,
it
was
so
in
the
daies
of
the
Apostle
,
some
turned
grace
into
wantonnesse
,
and
it
is
so
still
:
so
great
is
the
corruption
of
mans
degenerate
nature
,
that
many
turne
that
precious
doctrine
of
Gods
grace
into
a
pernitious
indulgence
and
licence
to
heape
sinne
vpon
sinne
,
but
this
is
but
an
accidental
euent
,
not
the
proper
effect
of
the
doctrine
of
grace
:
and
shall
an
accidentall
euent
hinder
the
course
and
spreading
of
such
a
cause
,
as
properly
brings
foorth
true
loue
both
to
God
and
men
?
God
forbid
.
Would
we
then
haue
the
Gospell
preached
powerfull
to
make
vs
bring
foorth
many
good
fruits
?
then
labour
wee
,
We
must
labour
to
haue
a
feeling
knowledge
of
the
grace
of
God
propounded
in
the
Gospell
.
Heb
.
4.2
.
Ezekiel
33.32
Ioh
.
4.
as
we
heare
it
,
so
to
haue
a
feeling
knowledge
of
the
grace
of
God
propounded
in
the
Gospell
,
and
to
haue
our
hearing
mixed
with
faith
,
as
the
holy
Ghost
speakes
.
For
surely
we
shall
but
heare
as
a
pleasant
song
,
as
the
Lord
saith
,
nay
we
shall
but
cauill
at
it
,
till
wee
haue
a
feeling
knowledge
of
the
comfort
of
it
.
The
woman
of
Samaria
did
but
prattle
with
Christ
,
till
he
told
her
of
her
sinne
,
and
brought
her
to
a
true
sight
of
her
sinne
,
then
she
humbled
her selfe
,
and
confessed
her
sinne
.
And
after
that
,
when
she
knew
him
to
be
a
Prophet
,
and
did
acknowledge
him
to
be
the
Messiah
,
then
shee
ran
to
fetch
others
vnto
him
,
and
said
,
vers
.
29.
Come
and
see
a
man
which
hath
told
me
all
things
that
euer
I
did
:
is
not
he
that
Christ
?
So
wee
shall
but
prattle
of
the
Gospell
,
and
make
it
but
table
talke
,
till
wee
be
humbled
in
our selues
,
and
haue
a
true
knowledge
and
an
inward
feeling
of
the
comfort
of
it
.
Let
vs
then
labour
to
haue
our
hearts
possessed
with
a
feeling
apprehension
of
the
grace
reuealed
in
the
Gospell
,
and
that
will
set
our
heads
a
worke
as
it
did
Dauids
,
to
deuise
if
it
be
possible
some
retribution
:
and
we
shall
finde
,
that
as
many
of
vs
as
haue
a
peculiar
right
and
title
to
Gods
grace
,
sealed
vp
in
our
heart
by
the
spirit
of
Christ
,
it
will
make
vs
endeuour
to
be
answerable
to
so
strict
a
bond
,
in
all
cheerefull
obedience
and
loue
both
to
God
and
men
.
VER
.
7.
As
ye
also
learned
of
Epaphras
our
deare
fellow
seruant
,
which
is
for
you
a
faithfull
minister
of
Christ
.
The
Apostle
hauing
set
downe
the
meanes
how
the
Colossians
came
to
know
that
life
and
glory
was
laid
vp
for
them
in
heauen
(
namely
)
by
bearing
of
the
Gospell
.
In
this
seuenth
verse
he
comes
to
the
person
by
whom
the
Gospell
was
preached
,
and
they
brought
to
that
knowledge
(
namely
)
by
Epaphras
(
As
ye
also
learned
of
Epaphras
)
the
Apostle
further
describes
him
what
he
was
.
First
in
respect
of
himselfe
and
Timothie
that
in
preaching
of
the
Gospell
he
was
their
fellow
laborer
,
and
addes
,
what
affection
they
had
towards
him
,
that
he
was
deare
vnto
them
,
or
that
they
loued
him
dearely
,
then
by
his
office
and
calling
that
he
was
a
minister
of
Christ
,
and
he
sets
down
how
he
demeaned
himselfe
in
his
calling
,
that
he
was
faithfull
,
and
that
for
the
good
of
the
Colossians
(
which
is
for
you
a
faithfull
minister
of
Christ
)
and
further
proues
it
verse
the
eight
,
that
he
was
faithfull
for
their
good
in
that
hee
gaue
testimony
of
their
loue
(
who
hath
also
declared
vnto
vs
your
loue
)
which
is
amplified
by
the
quality
of
it
in
the
last
words
(
which
ye
haue
by
the
spirit
)
these
be
the
generall
things
contained
in
these
two
verses
.
Come
we
to
the
words
as
they
are
laid
downe
by
the
Apostle
(
as
ye
also
learned
,
&c.
)
we
are
hereto
marke
that
the
Apostle
is
not
content
to
say
,
that
the
Colossians
came
to
the
knowledge
of
saluation
by
the
Gospell
,
but
that
they
also
learned
it
of
Epaphras
,
not
that
Epaphras
was
a
meanes
of
himselfe
or
by
any
other
doctrine
,
but
that
he
was
the
preacher
and
dispenser
of
the
Gospell
,
and
by
his
preaching
of
the
gospell
brought
them
to
that
knowledge
,
The
knowledge
of
saluation
,
is
ordinarily
wrought
in
men
by
the
Gospell
preached
by
men
called
to
that
office
.
whence
ariseth
this
instruction
that
the
knowledge
of
saluation
is
ordinarily
wrought
in
men
,
by
the
Gospell
not
by
the
letters
,
and
sillables
or
bare
sentences
written
in
the
bookes
of
the
old
or
new
testament
,
but
by
the
gospell
taught
and
applied
vnto
them
by
the
ministery
of
man
called
to
teach
,
for
the
gospell
is
indeed
the
power
of
god
to
saluation
,
yet
not
to
euery
one
generally
,
but
to
euery
one
that
beleeueth
that
is
the
limitation
,
and
how
,
is
faith
wrought
by
the
bare
letter
or
sentence
of
the
gospell
?
no
,
but
by
the
gospell
vnfolded
and
applied
marke
the
gradation
,
how
shall
they
beleeue
in
him
,
Rom.
10.14
.
of
whom
they
haue
not
heard
?
and
how
shall
they
heare
without
a
Preacher
,
for
the
working
of
faith
,
the
Gospell
must
bee
heard
and
not
onely
heard
by
a
bare
repetition
of
the
sentence
but
heard
preached
,
that
is
to
say
,
2.
Tim
.
3.16
.
vnfolded
and
applied
,
the
Scripture
saith
the
Apostle
is
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
and
marke
what
followeth
vpon
this
in
the
next
chapter
1.
2.
verses
,
I
charge
thee
therefore
before
God
,
and
before
the
Lord
Iesus
Christ
,
which
shall
iudge
the
quicke
and
the
dead
at
his
appearing
,
and
in
his
Kingdome
.
2.
Preach
the
word
;
be
instant
in
season
and
out
of
season
:
improoue
,
rebuke
,
exhort
with
all
long
suffering
and
doctrine
.
The
Scripture
being
profitable
in
it selfe
,
it
must
bee
preached
and
applied
by
men
called
to
the
seuerall
vses
of
it
,
the
sentence
of
the
Gospell
is
generall
and
the
promises
of
saluation
are
indefinitely
propounded
whosoeuer
beleeueth
he
shall
be
saued
,
they
are
aboue
the
reach
of
naturall
vnderstanding
,
such
as
reason
cannot
comprehend
,
and
generals
of
that
nature
must
needs
be
vnprofitable
without
explication
and
application
of
them
,
the
Lord
therfore
hath
ordained
that
men
called
to
teach
the
gospell
,
should
in
his
name
expound
and
applie
the
same
to
the
persons
of
their
hearers
particularly
,
that
so
they
might
bee
brought
to
the
knowledge
of
Saluation
.
Ob.
It
will
be
sayd
,
the
Prophet
sayth
,
in
the
time
of
the
Gospell
,
men
should
teach
no
more
,
euery
man
his
neighbour
,
Ier
.
31.34
.
and
euery
man
his
brother
,
saying
,
know
the
Lord
:
for
they
shall
all
know
me
from
the
least
of
them
,
vnto
the
greatest
of
them
,
saith
the
Lord
:
How
then
is
it
that
the
Gospell
must
bee
taught
by
the
ministery
of
man
,
how
is
that
a
true
prophesie
?
The
meaning
of
the
Prophet
is
,
that
Gods
elect
in
the
time
of
the
New
Testament
should
not
onely
bee
taught
by
the
outward
ministerie
of
the
word
,
but
inwardly
by
his
spirit
as
appeares
in
the
verse
before
.
And
the
Prophet
speakes
in
regard
of
the
plentifull
measure
of
knowledge
vnder
the
Gospell
according
to
that
,
Isay
.
11.9
.
that
the
earth
should
be
full
of
the
knowledge
of
the
Lord
,
as
the
waters
that
couer
the
sea
.
Some
may
reply
and
say
,
Reply
.
this
answer
is
not
sufficient
,
is
the
Prophet
so
to
be
vnderstood
,
that
the
Elect
of
God
should
be
taught
inwardly
by
his
spirit
,
then
Saint
Iohn
hath
shewed
it
needlesse
to
be
taught
by
man
,
1.
Ioh
.
2.27
.
the
annoynting
(
that
is
to
say
)
the
spirit
of
Christ
,
which
ye
haue
receiued
of
him
,
dwelleth
in
you
:
and
ye
need
not
that
any
man
teach
you
:
but
the
same
annoynting
teacheth
you
of
all
things
,
and
it
is
true
,
and
is
not
lying
,
and
as
it
taught
you
,
ye
shall
abide
in
him
.
Againe
,
the
meaning
of
Saint
Iohn
is
,
that
the
Elect
hauing
receceiued
the
Spirit
,
need
not
that
any
man
should
teach
them
to
discerne
truth
taught
from
errour
and
deceipt
,
they
are
inwardly
taught
of
the
spirit
,
they
haue
their
mindes
enlightned
,
their
iudgements
cleered
,
and
therefore
he
sayth
ver.
26.
these
things
haue
I
written
vnto
you
,
concerning
them
that
deceiue
you
.
And
then
hee
subioynes
in
the
seuenteenth
ver.
but
the
annoynting
&c.
So
then
notwithstanding
these
exceptions
this
remaines
a
truth
,
that
men
are
brought
to
the
knowledge
of
saluation
not
by
the
bare
sentence
of
the
Gospell
deliuered
in
the
writings
of
the
Apostles
,
but
by
it
explained
and
applied
by
men
called
to
that
office
.
Hath
the
Lord
sanctified
the
ministery
of
man
called
to
teach
and
apply
the
Gospell
to
such
an
excellency
,
as
by
it
to
bring
vs
to
a
particular
knowledge
of
our
owne
saluation
?
We
are
not
to
thinke
base
of
the
ministry
and
teaching
of
the
Gospell
,
by
men
called
to
that
function
.
then
let
this
serue
to
rule
and
order
our
conceit
and
and
estimation
of
the
ministery
and
teaching
of
the
Gospell
by
men
called
to
that
duty
and
function
,
let
vs
not
thinke
it
either
needlesse
or
base
.
Who
well
in
his
wits
&
lead
by
the
diuine
light
of
reason
will
lightly
regard
,
that
which
being
rightly
vsed
will
bring
him
to
the
knowledge
of
his
owne
euerlasting
good
.
Such
is
the
ministery
and
teaching
of
the
Gospell
,
by
men
called
to
that
function
,
yea
the
teaching
of
the
word
by
men
cald
to
that
office
is
ordaind
of
the
Lord
to
make
it
profitable
,
what
part
of
the
word
soeuer
it
be
,
whether
the
Law
or
the
Gospell
,
let
vs
then
take
heed
we
contemne
not
the
teaching
of
the
word
by
men
in
any
part
of
it
,
whether
shewing
sinne
by
the
law
and
denouncing
iudgements
,
or
preaching
mercy
,
and
applying
the
promises
of
the
Gospell
;
let
vs
not
lightly
esteeme
it
,
because
it
is
brought
by
a
weake
and
mortall
man
,
the
Lords
ordinance
is
powerfull
in
weaknesse
as
in
the
creation
,
hee
brought
light
out
of
darkenesse
and
reredemption
and
life
out
of
death
,
so
in
our
conuersion
he
workes
vpon
vs
by
the
ministery
of
weake
men
,
and
heerin
he
doth
not
onely
prouide
for
our
weakenesse
,
who
are
not
able
to
endure
the
Maiesty
of
his
owne
immediate
voice
,
or
the
voyce
of
an
Angell
,
but
to
trie
our
obedience
whether
wee
will
looke
onely
at
his
instrument
or
at
his
ordinance
,
whether
wee
will
haue
our
eye
on
the
earthen
vessell
,
or
on
the
excellent
treasure
brought
in
that
vessell
,
and
therefore
to
lay
this
a
little
neerer
vnto
our
hearts
many
there
be
that
will
be
content
to
looke
at
the
Lords
ordinance
of
the
word
brought
by
the
ministery
of
men
,
when
the
word
of
grace
and
mercy
is
preached
,
they
will
then
looke
on
that
,
as
the
word
of
God
,
and
confesse
,
and
acknowledge
it
so
to
be
,
and
vpon
a
false
ground
hale
it
to
themselues
,
but
when
the
law
is
laid
open
,
and
the
iudgements
of
God
denounced
,
then
they
heare
and
regard
that
but
as
the
word
of
man
and
not
of
God
,
then
they
blesse
themselues
,
and
promise
peace
to
themselues
,
and
say
in
their
hearts
,
no
such
things
shall
happen
vnto
them
,
it
is
but
the
word
of
their
preacher
.
I
appeale
to
mens
owne
hearts
,
whether
these
thoughts
doe
not
many
times
rise
in
them
or
no
,
and
if
wee
finde
they
doe
,
then
marke
what
will
follow
,
the
Lord
will
punish
vs
,
euen
by
our
owne
thoughts
,
that
as
we
thinke
his
iudgements
denounced
by
the
ministery
of
man
,
to
be
but
the
words
of
men
,
and
of
our
preachers
,
so
hee
will
make
his
word
of
grace
offered
by
the
ministerie
of
man
to
be
vnto
vs
but
as
the
word
of
man
,
we
shall
●ot
in
our
sinnes
,
and
lie
still
vnconuerted
,
it
shall
be
vnprofitable
vnto
vs
,
for
the
Lord
is
iust
,
and
hee
will
punish
sinne
in
the
same
kind
,
and
as
we
thinke
of
his
word
of
threatning
,
so
shall
his
word
of
mercie
be
vnto
vs.
Consider
the
example
of
Herod
:
Mark
.
6.20
.
hee
heard
many
things
Iohn
taught
him
gladly
,
he
heard
them
(
no
doubt
)
as
the
word
of
God
by
the
ministery
of
Iohn
,
but
when
Iohn
came
to
touch
his
sinne
,
and
to
tell
him
the
danger
of
liuing
in
that
sinne
,
he
would
none
of
that
,
he
then
thought
it
was
but
Iohns
word
,
and
so
would
be
auenged
of
him
,
and
so
indeed
all
that
he
heard
of
Iohn
was
by
the
iust
iudgement
of
God
,
but
as
mans
word
vnto
him
,
he
liued
and
died
in
his
sinnes
,
so
wil
it
come
to
passe
with
vs
,
if
so
be
we
thinke
the
iudgements
of
God
denounced
against
vs
for
our
sinnes
in
the
ministerie
of
the
word
,
are
but
the
words
of
men
.
Learne
we
therefore
in
the
ministery
of
the
word
by
man
cald
to
that
office
,
to
looke
not
at
the
instrument
,
but
at
the
ordinance
of
God
,
&
let
vs
receiue
the
word
,
as
the
word
of
God
,
whether
threatning
iudgements
,
or
promising
mercie
.
Now
to
the
description
of
Epaphras
.
First
,
the
Apostle
saith
hee
was
in
respect
of
him
and
Timothie
their
deare
fellow
seruant
;
which
words
are
thus
to
bee
conceiued
,
that
they
did
acknowledge
him
a
fellow
labourer
with
them
in
the
preaching
of
the
Gospell
,
and
consequently
one
dearely
beloued
of
them
.
Now
in
that
the
Apostle
saith
Epaphras
was
his
fellow
seruant
&
so
deare
to
him
&
Timothie
,
Such
as
are
lawfully
knit
together
in
any
common
bond
,
they
are
to
be
tenderly
affected
one
to
another
.
hence
we
may
conclude
that
such
as
are
lawfully
knit
together
in
any
common
bond
,
they
are
by
the
example
of
the
Apostle
tenderly
to
be
affected
one
towards
another
:
children
of
the
same
parents
,
seruants
of
one
master
,
men
of
one
society
,
neighbours
one
to
another
,
it
is
vsuall
in
the
Scriptures
to
vrge
and
presse
loue
by
this
kind
of
reasoning
,
that
men
that
are
conioined
by
some
common
bond
,
they
ought
to
loue
one
another
.
Abraham
vsed
this
argument
.
Moses
vsed
no
other
to
accord
the
two
Hebrewes
.
Act.
7.26
.
Sirs
yee
are
brethren
,
why
doe
ye
wrong
one
to
another
?
We
may
obserue
that
when
Iosephs
brethren
forgat
him
to
be
their
brother
,
Gen.
37
20.
or
at
least
did
not
so
consider
him
,
they
said
,
come
let
vs
kil
him
.
But
after
when
they
considered
him
as
their
brother
,
then
they
thinke
of
a
more
milde
and
gentle
course
,
verse
27.
Come
and
let
vs
fell
him
to
the
Ismaelites
,
and
let
not
our
hands
be
vpon
him
;
for
hee
is
our
brother
,
and
our
flesh
:
and
his
brethren
obeied
.
As
the
scripture
thus
vrgeth
loue
,
so
nature
it selfe
teacheth
it
,
hauing
imprinted
in
such
as
she
hath
conioined
,
a
bending
and
an
inclination
one
towards
another
.
And
it
was
euer
held
odious
among
the
heathen
,
and
a
growing
out
of
kinde
,
for
men
in
nature
neerely
conioined
,
to
be
farre
disioined
in
affection
.
And
is
the
bond
of
outward
brotherhood
,
seruice
,
societie
and
neighbourhood
,
and
such
like
,
a
perswasion
and
a
powerfull
argument
vrging
loue
?
then
doubtlesse
much
more
is
the
inward
bond
of
the
spirit
,
because
by
the
spirit
men
are
more
neerly
conioined
,
then
they
are
or
can
be
by
nature
.
By
the
spirit
they
are
made
members
of
one
mysticall
bodie
,
members
of
one
another
.
Therfore
such
as
professe
fellowship
and
communion
of
the
Spirit
,
are
tenderly
to
loue
one
another
.
Rom.
12.5
.
Let
this
then
be
thought
on
by
all
that
professe
the
fellowship
and
communion
of
the
spirit
.
Let
vs
thinke
vpon
it
,
that
we
haue
one
God
to
our
father
,
one
Church
to
our
mother
,
Christ
our
elder
brother
,
and
that
we
are
borne
of
one
immortall
seed
,
that
we
are
knit
together
in
one
faith
,
one
religion
,
one
hope
of
saluation
,
and
therefore
ought
to
loue
one
another
.
Come
we
to
the
other
part
of
the
description
of
Epaphras
,
that
he
was
for
the
Colossians
a
faithfull
minister
of
Christ
.
A
minister
being
faithfull
in
discharging
of
his
dutie
,
it
is
for
the
good
of
the
people
.
Whence
note
wee
first
,
that
where
a
minister
is
faithfull
in
the
discharge
of
his
duty
,
it
is
for
the
good
of
the
people
,
so
saith
the
Apostle
,
(
for
you
)
that
is
,
for
your
good
:
&
this
might
be
prooued
by
all
the
titles
that
are
giuen
to
ministers
in
the
Scripture
.
They
are
called
light
,
which
is
comfortable
to
the
beholders
,
salt
,
for
seasoning
,
labourers
in
the
Lords
husbandrie
,
builders
of
his
Temple
,
leaders
,
guides
,
&c.
all
which
shew
their
labour
and
paines
in
the
ministery
,
tend
to
the
good
of
Gods
people
.
But
the
experience
of
such
as
haue
profited
,
by
the
paines
of
faithfull
ministers
may
sufficiently
confirme
the
trueth
of
this
point
.
Now
then
is
it
so
,
that
a
faithfull
minister
is
for
the
good
of
the
people
,
The
people
must
answer
the
paines
of
the
minister
in
profiting
themselues
.
Heb
.
6.8
.
then
let
vs
looke
where
the
minister
is
in
any
measure
faithfull
,
that
wee
be
answerable
in
profiting
our selues
and
receiuing
good
,
for
as
the
holy
ghost
saith
,
that
earth
which
drinketh
in
the
raine
,
and
beareth
thorns
and
briers
is
reprooued
,
and
is
neere
vnto
cursing
,
whose
end
is
to
be
burned
.
Consider
yet
further
these
two
things
.
First
,
hardnesse
and
want
of
profiting
in
the
people
,
is
a
great
griefe
and
discouragement
,
and
euen
a
pull-backe
to
a
faithfull
minister
.
Ier
.
20
9.
Witnesse
Ieremy
who
resolued
vpon
this
not
to
speake
any
more
in
the
name
of
the
Lord
.
Againe
,
if
a
minister
be
faithfull
,
and
we
profit
not
,
it
argues
,
we
are
sunke
deepe
in
rebellion
,
euen
drunken
in
sinne
,
yea
sunke
deepe
into
the
sinne
of
drunkennesse
;
for
of
all
others
,
drunkards
are
the
hardest
to
be
drawen
to
repentance
:
for
as
drunkennesse
for
the
time
of
it
makes
a
man
like
a
bruit
beast
,
vnfit
for
any
common
and
naturall
dutie
,
so
it
is
the
naturall
effect
of
that
sinne
,
to
depriue
a
man
(
when
he
is
sober
)
of
all
vnderstanding
and
capacitie
of
instruction
.
Therefore
the
Lord
when
hee
was
to
call
by
his
Prophet
for
a
generall
reformation
,
he
spake
in
particular
to
drunkards
,
Awake
ye
drunkards
,
Ioel
.
1.5
.
and
weepe
and
howle
all
ye
drinkers
of
wine
.
If
then
we
would
not
hinder
the
paines
of
such
as
labor
in
the
ministery
amongst
vs
,
and
shew
our selues
sunke
deep
in
rebellion
,
let
vs
labor
to
profit
and
to
receiue
good
by
them
that
labor
for
our
good
,
and
endeuour
to
profit
vs.
And
remember
the
words
of
the
holy
Ghost
;
Obey
them
that
haue
the
ouersight
of
you
,
Heb
.
13.17
.
&
submit
your selues
:
for
they
watch
for
your
soules
,
as
they
that
must
giue
accompts
,
that
they
may
giue
it
with
ioy
,
and
not
with
griefe
:
for
that
is
vnprofitable
for
you
.
Now
in
the
next
place
we
are
to
marke
,
that
the
Apostle
in
commending
Epaphras
a
minister
of
Christ
,
doth
not
magnifi●
and
extoll
him
for
his
wit
,
his
learning
,
his
eloquence
,
h●●
grauitie
,
but
he
commends
him
for
his
faithfulnesse
,
that
he
was
faithfull
,
that
is
to
say
,
hee
did
vse
his
talent
and
gif●
bestowed
vpon
him
for
the
best
aduantage
,
both
of
gaining
glory
to
Christ
his
Lord
,
and
good
to
his
people
:
fo●
that
is
to
be
faithfull
,
Mat
.
25.
as
appeares
in
the
parable
of
the
talents
.
Hence
it
followes
that
the
chiefe
ornament
and
that
which
most
commends
a
minister
of
Christ
,
The
chiefe
ornament
of
a
minister
is
to
be
faithfull
in
the
execution
of
his
office
,
and
the
like
is
●●ue
of
other
callings
1.
Cor
.
4.2
.
in
respect
of
the
execution
of
his
office
,
is
to
be
faithfull
,
and
to
answer
that
trust
that
is
reposed
in
him
.
As
for
the
rest
(
that
is
to
say
)
as
for
other
things
,
or
howsoeuer
hee
be
carefull
for
other
things
,
it
is
not
so
much
materiall
,
but
it
is
especially
required
of
him
that
hee
be
found
faithfull
.
And
indeed
it
is
required
in
euery
dutie
,
that
he
be
faithful
in
teaching
,
in
exhorting
,
in
comforting
,
in
reprehending
,
it
must
be
found
in
euery
ministeriall
action
,
without
it
nothing
is
pleasing
to
God
profitable
to
men
.
And
this
not
onely
concerns
the
minister
of
the
word
,
and
is
required
of
him
,
and
to
be
vrged
vpon
him
,
but
it
may
be
reached
out
further
,
and
that
by
iust
warrant
of
the
word
.
The
Apostle
saith
,
Rom.
13.4
.
such
as
are
ordained
to
rule
and
gouerne
others
,
they
are
Gods
ministers
,
they
are
appointed
of
the
Lord
,
for
the
good
of
those
that
be
vnder
them
,
they
haue
a
talent
in
trust
giuen
vnto
them
.
Now
then
that
which
most
commends
the
minister
of
the
word
,
is
it
not
also
praise
worthie
,
and
most
commendable
in
others
,
Gods
ministers
,
such
as
are
deputed
of
the
Lord
to
haue
the
rule
and
gouernment
of
others
?
Yes
doubtlesse
,
diligence
and
faithfulnesse
in
the
charge
committed
,
either
in
Church
or
common
wealth
,
as
it
is
most
requisite
and
necessarie
,
so
it
is
most
excellent
and
commendable
,
it
is
as
a
crowne
that
must
be
set
on
the
head
of
all
good
duties
.
We
read
in
many
places
,
of
the
vigilancie
,
care
&
diligence
of
Moses
,
that
neither
the
difficultie
and
infinite
labours
of
his
calling
,
the
contumacy
,
vntowardnesse
,
and
ingratitude
of
the
people
,
the
emulation
and
grudging
of
equalls
,
did
any
whit
hinder
him
from
going
on
with
courage
and
constancy
in
his
duty
:
the
Lord
therefore
himselfe
with
his
owne
mouth
,
giues
him
this
commendarion
.
Numb
.
12.7
.
That
he
was
faithfull
in
all
his
house
,
and
that
must
needs
be
most
commendable
which
the
Lord
commends
in
any
man
.
We
find
this
commendation
giuen
to
Christ
himselfe
,
and
that
with
greater
glory
vnto
him
then
vnto
Moses
,
Heb
.
3.2
.
because
he
was
a
more
excellent
person
.
If
we
do
but
consider
,
how
the
diuell
labours
,
to
make
men
put
in
trust
by
the
Lord
with
gifts
and
places
of
rule
and
gouernment
,
vnfaithfull
,
and
not
to
answer
the
trust
reposed
in
them
,
that
so
their
condemnation
may
be
the
deeper
,
and
that
he
may
hinder
the
profit
of
others
,
who
might
be
bettered
by
them
:
the
truth
of
this
will
easily
appeare
that
in
any
place
of
rule
,
it
is
most
commendable
to
be
faithfull
,
he
by
suggestion
teacheth
men
,
as
we
see
by
experience
to
say
(
when
they
are
vrged
to
doe
their
duty
)
what
can
I
doe
?
I
will
not
trouble
my selfe
?
or
make
my selfe
busie
,
it
belongs
not
to
my
office
it
is
good
sleeping
in
a
whole
skinne
,
I
shall
be
blamed
,
I
shall
be
reproched
,
I
shall
labour
in
vaine
,
and
peraduenture
make
the
matter
worse
,
another
may
doe
it
better
then
I
,
with
a
thousand
such
like
suggestions
,
doth
the
diuell
furnish
men
to
make
them
sluggish
and
vnfaithfull
,
all
which
plainly
euince
,
that
faithfulnesse
in
any
place
of
trust
is
an
excellent
thing
.
And
let
this
be
thought
on
by
all
that
are
calld
to
any
rule
or
gouernment
of
others
either
publikely
or
in
the
priuate
family
,
parents
,
masters
,
houshold
gouernors
,
&c.
seeing
it
is
so
excellent
a
thing
to
be
faithfull
,
let
it
serue
to
stir
them
vp
to
answer
that
trust
the
Lord
hath
reposed
in
them
,
Men
are
to
answer
that
trust
the
Lord
hath
reposed
in
them
in
any
place
and
calling
.
to
vse
the
place
giuen
them
to
bring
such
as
are
vnder
them
to
feare
the
Lord
,
for
that
is
in
generall
the
charge
that
lies
on
gouernors
and
laid
vpon
them
by
the
Lord
in
the
fourth
commandement
,
that
they
in
their
owne
persons
sanctifie
the
sabboth
,
and
learne
to
feare
the
Lord
,
and
cause
others
vnder
them
to
doe
likewise
.
For
want
of
faithfull
discharge
of
duty
in
such
as
haue
the
gouernment
of
others
,
it
comes
to
passe
that
many
foule
disorders
spoken
against
are
still
vnreformed
,
to
insist
in
one
particular
.
Though
the
minister
crie
out
against
drunkennesse
,
and
spend
himselfe
in
disswading
from
it
,
and
good
lawes
be
made
for
the
reformation
of
it
,
yet
still
that
sinne
is
as
rife
and
common
,
nay
more
common
then
euer
it
was
,
where
is
the
fault
?
is
it
not
in
such
as
beare
office
and
should
faithfully
execute
their
office
,
according
to
law
in
that
case
prouided
.
Yes
without
question
,
Psal
.
77.20
.
Moses
and
Aaron
must
ioyne
hands
together
,
the
minister
must
bee
seconded
and
assisted
by
the
publike
officer
,
or
else
many
there
be
that
will
not
be
reformed
.
To
perswade
such
as
are
in
any
publike
office
,
or
haue
the
gouernment
of
priuate
families
to
become
faithfull
in
labouring
,
to
bring
those
that
are
committed
to
their
charge
,
to
feare
the
Lord
,
consider
first
that
diligent
faithfulnesse
in
the
charge
committed
,
is
both
sweet
and
pleasing
to
God
,
Pro
.
22.29
.
and
good
for
our selues
.
He
that
is
diligent
standeth
before
Kings
;
but
he
that
is
diligent
in
the
worke
of
the
Lord
,
(
such
is
euery
publike
charge
)
shall
stand
with
ioy
before
the
Lord
,
Mat
.
25.21
.
the
King
of
Kings
.
Come
good
and
faithfull
seruant
,
thou
hast
been
faithfull
in
little
;
I
will
make
thee
ruler
ouer
much
;
enter
into
thy
masters
ioy
.
To
him
that
is
slothfull
the
contrary
shall
be
said
.
Againe
,
let
vs
but
thinke
with
our selues
,
how
diligent
the
wicked
are
to
do
euill
.
Iudas
will
watch
when
others
are
asleepe
,
and
that
for
a
mischiefe
.
The
high
priests
and
all
that
rout
assemble
together
betimes
in
the
dawning
against
Christ
,
Matk
.
15.1
.
euen
before
day
will
the
wicked
be
working
ill
.
They
muse
on
mischiefe
on
their
beds
.
Pro
4.16
.
And
feare
not
to
pull
vpon
themselues
that
woe
denounced
by
the
Prophet
▪
They
will
rise
early
to
call
companions
to
follow
after
drunkennesse
,
Isay
5.11
.
and
shall
the
wicked
be
thus
diligent
(
if
I
may
so
call
it
)
to
doe
ill
,
and
shall
it
not
moue
such
as
the
Lord
hath
put
in
trust
,
to
be
vigilant
and
faithfull
in
well
doing
.
Surely
then
their
vigilancy
and
paines
shal
stand
vp
in
iudgement
against
them
,
and
shall
condemne
them
.
Adde
to
this
as
a
third
motiue
,
that
which
we
find
.
Where
the
Lord
saith
he
will
not
hide
from
Abraham
that
which
he
was
about
to
doe
,
and
why
?
Gen.
18.19
.
for
I
know
him
that
he
will
command
his
sons
,
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
,
to
do
righteousnesse
and
iudgment
.
See
how
the
Lord
liketh
carefulnesse
of
parents
,
to
instruct
their
children
,
it
is
so
pleasing
vnto
him
that
he
will
reueale
his
secrets
vnto
them
that
vse
it
,
and
hide
nothing
that
may
be
for
their
comfort
.
On
the
contrary
from
such
as
are
carelesse
of
this
duty
,
he
will
hide
his
secrets
,
his
councels
,
yea
without
repentance
,
all
his
comforts
,
and
the
light
of
his
countenance
for
euer
.
Let
these
things
be
thought
on
,
and
stir
vs
vp
to
faithfulnesse
in
any
place
of
rule
and
gouernment
.
VER
.
8.
Who
hath
also
declared
vnto
vs
your
loue
,
which
ye
haue
by
the
Spirit
.
Come
we
to
the
eight
verse
,
where
the
Apostle
proues
that
Epaphras
was
faithfull
for
the
good
of
the
Colossians
,
because
he
gaue
testimony
of
their
loue
.
To
omit
other
acceptions
,
the
words
are
thus
to
be
vnderstood
that
Epaphras
made
knowne
to
Paul
and
Timothie
what
loue
the
Colossians
bare
vnto
them
(
for
he
spake
of
all
their
loue
to
al
the
Saints
before
,
vers
.
4.
)
and
the
words
carry
this
sence
;
which
ye
haue
being
far
from
vs
in
body
,
that
you
doe
inwardly
affect
vs
in
soule
and
spirit
,
though
you
be
far
distant
from
vs
in
body
and
that
the
word
(
spirit
)
is
somtimes
thus
taken
,
appeares
cap
.
2.
of
this
Epistle
ver.
5.
though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
.
Here
first
we
are
to
marke
that
the
Apostle
commends
Epaphras
for
reporting
vnto
him
how
the
Colossians
loued
him
and
Timothie
,
which
may
minister
this
instruction
:
that
it
is
an
excellent
vertue
for
such
as
haue
intercourse
and
passe
betweene
partie
and
partie
,
to
relate
and
speake
of
things
that
may
engender
,
and
encrease
true
mutuall
loue
and
Christian
affection
betweene
them
,
thus
did
Epaphras
,
he
no
doubt
made
knowen
to
the
Colossians
,
what
an
excellent
Apostle
Paul
was
,
againe
hee
declared
to
him
,
what
loue
the
Colossians
bare
vnto
him
,
to
stirre
him
vp
in
affection
towards
them
,
hence
it
is
that
we
finde
it
among
the
vertues
of
speciall
note
,
Phil
.
4.8
.
to
thinke
and
speake
of
things
that
pertaine
to
loue
:
will
we
see
a
reason
of
this
it
is
soone
giuen
,
any
man
may
easily
conceiue
it
,
if
he
do
but
consider
as
he
ought
the
excellency
of
true
Christian
loue
amongst
men
,
it
being
that
which
is
driuen
at
in
all
commandements
of
the
second
table
,
and
that
which
makes
all
good
duties
profitable
and
good
to
our
brethren
,
1.
Cor
.
13.
as
the
Apostle
prooues
at
large
,
and
loue
being
thus
excellent
,
surely
the
speaking
of
such
things
,
as
tend
to
the
furtherance
and
encrease
of
it
,
mutually
amongst
men
must
needs
bee
a
speciall
vertue
and
a
worthy
grace
of
a
good
Christian
.
This
being
so
,
that
to
report
such
things
.
as
may
engender
,
Carrying
of
tales
between
parties
is
a
notable
vice
.
Pro
.
26.20
.
and
encrease
loue
,
is
an
excellent
vertue
.
Then
the
contrary
to
this
to
carry
such
tales
and
reports
betweene
parties
which
are
as
wood
to
the
fire
,
to
stirre
vp
strife
,
to
set
men
at
ods
and
difference
,
cannot
choose
but
be
a
notable
vice
,
and
the
very
character
and
badge
of
a
lewd
person
,
and
a
fault
too
common
in
the
world
,
some
there
be
who
make
tale
telling
so
common
a
practise
,
as
there
is
not
an
honest
man
or
woman
that
hath
not
some
time
or
other
beene
wounded
by
the
stroake
of
the
ranging
tongue
of
the
tale-bearer
;
but
let
such
as
are
guiltie
of
this
sinne
,
consider
the
vglinesse
of
it
,
let
them
consider
beside
this
,
that
it
is
the
property
of
a
vile
nature
,
to
seeke
by
tales
to
make
others
vile
,
that
it
is
the
very
bane
and
poyson
of
friendship
,
and
the
cut-throat
of
amity
,
a
degree
of
murder
,
Ezech
.
22.9
.
so
sayth
the
Lord
that
in
Ierusalem
were
men
that
carried
tales
to
shed
bloud
.
Let
them
I
say
further
consider
thē
reach
of
this
sinne
,
it
reacheth
not
onely
to
the
killing
of
the
bodies
,
but
of
the
soule
of
many
at
one
blow
;
wee
say
,
it
is
a
shrewd
blow
that
killes
three
at
once
.
Now
the
tale-teller
(
without
Gods
mercie
)
killes
his
owne
soule
,
and
peraduenture
the
soules
of
twenty
more
,
Psal
.
12.3
.
who
rashly
vpon
the
hearing
of
a
false
tale
condemne
the
innocent
,
the
Lord
therefore
stirred
vp
the
spirit
of
Dauid
,
to
pray
that
God
would
root
out
all
deceitfull
lippes
.
If
these
things
bee
thought
on
,
they
are
sufficient
to
breede
in
a
heart
not
giuen
ouer
to
it selfe
,
a
detestation
of
this
sinne
,
and
let
vs
take
heed
,
the
Diuell
deceiues
vs
not
in
this
case
,
for
hee
will
force
this
vppon
vs
vnder
many
faire
pretences
,
as
that
wee
are
sorrie
that
our
neighbours
hath
done
so
,
that
we
speake
not
of
malice
,
nor
all
wee
could
speake
.
Let
vs
beware
of
this
subtilty
,
and
learne
to
auoyd
this
sinne
.
From
the
last
words
(
which
ye
haue
by
the
spirit
)
the
poynt
briefly
is
this
,
True
beleeuers
loue
one
another
though
they
see
not
the
face
one
of
another
.
that
true
beleeuers
loue
one
another
though
they
neuer
see
the
face
one
of
another
,
which
argues
true
loue
not
rising
from
any
outward
thing
,
either
pleasure
or
profit
,
the
ground
of
this
,
is
their
vnion
with
Christ
,
for
they
that
are
one
with
Christ
,
cannot
but
bee
one
in
heart
among
themselues
,
how
farre
distant
soeuer
they
bee
one
from
another
in
bodie
:
and
let
vs
heereby
trie
our
loue
to
the
Saints
of
God
,
if
wee
bee
affected
towards
them
,
We
are
hereby
to
trie
our
loue
to
the
Saints
of
God
.
1.
Ioh
.
3.14
.
of
whom
wee
heare
well
and
yet
neuer
saw
them
,
if
wee
loue
them
as
heartily
as
our
owne
sonne
or
brother
,
then
our
loue
is
true
spirituall
loue
,
and
a
testimony
of
our
adoption
.
Wee
know
that
wee
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
.
VER
.
9.
For
this
cause
wee
also
since
the
day
we
heard
of
it
,
cease
not
to
pray
for
you
,
and
to
desire
that
ye
might
be
fulfilled
with
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
vnderstanding
.
The
Apostle
hauing
finished
the
first
part
of
the
preface
of
this
Epistle
,
his
congratulation
or
reioycing
for
the
Colossians
.
The
second
part
of
the
preface
of
this
Epistle
,
the
Apostles
comprecation
.
In
this
ninth
verse
,
he
comes
to
the
second
part
,
his
comprecation
or
prayer
for
them
,
which
is
laid
down
in
the
ninth
,
tenth
,
and
eleuenth
verses
.
In
this
ninth
verse
,
he
first
sets
downe
the
moouing
cause
,
what
mooued
him
to
pray
,
namely
,
the
same
that
mooued
him
to
giue
thankes
,
(
for
this
cause
&c.
)
together
with
the
continuance
of
his
prayer
,
that
from
the
day
,
he
heard
of
their
faith
and
loue
,
he
continued
to
pray
for
them
,
and
then
further
hee
makes
knowen
in
what
manner
hee
prayed
,
namely
with
desire
,
after
that
followes
the
matter
of
his
prayer
,
that
they
might
be
fulfilled
with
knowledge
,
which
knowledge
is
limited
by
the
obiect
,
namely
the
will
of
God
,
and
further
amplified
by
two
speciall
things
,
wherein
it
doth
consist
,
namely
,
wisdome
and
vnderstanding
,
and
both
these
spirituall
.
These
be
the
parts
of
this
ninth
verse
.
Touching
the
words
not
to
say
any
thing
of
the
moouing
cause
,
that
stirred
the
Apostle
to
pray
for
the
Colossians
,
hauing
spoken
of
that
,
in
verse
the
third
,
nor
yet
of
the
continuance
of
his
prayer
,
that
he
ceased
not
to
pray
for
them
.
The
first
thing
that
we
may
hence
obserue
,
is
,
that
praier
is
a
speciall
meanes
to
helpe
vs
forward
,
Prayer
is
a
special
means
for
the
increase
of
our
spirituall
knowledge
.
and
to
make
vs
encrease
in
knowledge
and
spirituall
vnderstanding
.
The
Apostle
thought
it
not
sufficient
to
write
vnto
the
Colossians
and
to
labour
with
them
by
instruction
and
exhortation
to
confirme
them
in
the
true
faith
,
but
he
further
saith
he
ceased
not
to
bee
instant
with
the
Lord
in
prayer
for
them
,
that
they
might
be
fulfilled
with
knowledge
of
his
will
,
whence
it
followes
that
prayer
,
not
onely
of
others
,
but
of
vs
for
our selues
,
is
a
notable
means
for
the
encrease
of
our
spirituall
knowledge
,
Iam
.
1.5
.
this
is
taught
most
plainely
if
any
man
lacke
wisedome
,
if
any
hauing
a
small
measure
of
wisdome
find
an
emptines
,
a
defect
and
want
of
wisdome
and
knowledge
(
as
no
man
but
shall
if
he
be
able
to
sift
his
owne
braine
)
and
would
haue
a
supplie
,
let
him
aske
of
God
which
giueth
to
all
men
liberally
,
and
reproacheth
no
man
,
and
it
shall
be
giuen
him
.
The
reasons
of
this
are
these
:
first
,
it
is
a
confessed
truth
,
that
the
knowledge
of
Gods
will
reuealed
in
his
word
,
comes
by
illumination
of
the
spirit
of
Christ
in
whose
power
it
is
to
open
and
shut
the
booke
of
God
at
his
pleasure
.
Wee
are
not
able
of
our selues
,
to
vnderstand
the
plainest
things
deliuered
in
the
word
.
Luk
.
11.13
.
Now
the
spirit
of
grace
and
illumination
is
obtained
by
the
prayer
of
faith
:
so
saith
our
Sauiour
,
if
ye
which
are
euill
,
can
giue
good
gifts
vnto
your
Children
,
how
much
more
shall
your
heauenly
Father
giue
the
holy
Ghost
to
them
that
desire
him
?
Whence
it
followeth
necessarily
that
prayer
is
a
speciall
meanes
for
the
encrease
of
knowledge
.
Againe
true
prayer
,
the
praier
of
faith
is
not
onely
a
meanes
to
fit
,
to
prepare
and
to
sanctifie
out
hearts
to
receiue
grace
;
but
euen
the
very
action
of
praier
,
though
it
doe
not
merit
,
yet
doth
it
encrease
in
some
particulars
,
a
further
measure
of
grace
and
sanctification
:
for
example
,
true
prayer
for
the
pardon
of
sinne
worketh
greater
care
to
auoyd
sinne
,
it
is
not
possible
that
a
man
should
make
a
plaine
and
hearty
confession
of
any
sinne
to
God
in
prayer
and
desire
him
to
pardon
it
and
promise
amendment
,
but
that
by
the
very
confession
he
should
be
bettered
and
further
off
from
that
sinne
:
Hence
it
is
that
our
Sauiour
saith
,
watch
and
pray
,
that
ye
enter
not
into
tentation
:
Mat
.
26.41
.
that
hee
may
be
strengthened
and
better
able
to
withstand
temptation
.
So
then
,
prayer
being
a
meanes
to
fit
,
and
prepare
our
hearts
to
receiue
grace
,
and
the
very
action
of
prayer
encreasing
a
further
measure
of
grace
,
in
some
particulars
,
it
must
needs
be
a
notable
meanes
for
the
encrease
of
spirituall
knowledge
.
For
the
vse
of
this
,
let
vs
thinke
of
it
to
this
speciall
purpose
,
When
we
come
to
the
hearing
of
the
word
we
are
to
prepare
our selues
by
prayer
.
when
we
are
to
come
to
the
hearing
of
the
word
to
be
further
informed
in
the
way
of
God
,
remember
we
then
to
prepare
our selues
by
praier
to
lift
vp
our
hearts
in
earnest
and
hearty
praier
vnto
God
that
the
eies
of
our
minds
may
be
opened
,
that
we
may
rightly
vnderstand
things
deliuered
,
and
that
our
wills
and
affections
may
be
transformed
into
an
holy
obedience
to
the
will
of
God
made
knowne
vnto
vs
:
for
certainly
it
is
a
true
speech
one
hath
,
though
God
himselfe
should
appeare
in
the
likenesse
of
man
and
speake
vnto
vs
,
yet
if
he
did
not
also
moue
and
direct
vs
by
his
inward
grace
his
preaching
would
be
vnprofitable
vnto
vs.
We
are
therefore
by
praier
to
craue
the
assistance
of
his
spirit
.
Many
neuer
thinke
of
this
duty
,
many
of
vs
either
lie
securely
bathing
our selues
in
our
beds
till
the
instant
time
of
comming
to
the
publike
assembly
,
or
else
if
we
rise
it
is
either
to
follow
after
worldly
affaires
,
or
to
tricke
and
trim
vp
our
bodies
,
and
few
or
none
of
vs
haue
any
care
to
fit
and
prepare
our selues
to
sanctifie
our
soules
before
we
come
to
the
hearing
of
the
word
,
but
we
come
laden
with
our
sinnes
and
with
our
minds
ouercharged
with
diuerse
lusts
,
and
so
it
comes
to
passe
that
the
speech
of
the
Apostle
is
verified
vpon
vs
,
2.
Tim
.
3.7
.
that
we
are
euer
learning
and
yet
neuer
able
to
come
to
the
sound
knowledge
of
the
truth
.
And
how
can
it
otherwise
be
,
but
that
as
many
of
vs
as
come
without
preparation
by
praier
shold
be
vnfit
to
attaine
sound
knowledge
,
for
so
comming
we
rashly
presume
we
can
vnderstand
Gods
mysteries
by
the
strength
of
our
owne
wits
,
and
so
are
iustly
confounded
,
and
ouerwhelmed
with
the
maiesty
and
brightnesse
of
them
;
Againe
we
must
know
,
that
praier
is
to
the
soule
as
exercise
to
the
body
,
and
as
men
vse
exercise
of
the
body
,
especially
before
meat
to
stir
vp
naturall
heate
to
quicken
the
spirits
,
and
to
sharpen
the
stomacke
,
so
praier
must
be
vsed
before
we
come
to
the
feeding
of
our
soules
to
stir
vp
spirituall
motions
in
our
hearts
,
and
to
worke
in
vs
an
holy
appetite
and
desire
after
the
word
,
an
hunger
and
thirst
after
the
heauenly
food
of
our
soules
;
as
men
for
want
of
bodily
exercise
,
sit
sometimes
at
a
table
wel
furnished
with
good
and
wholesome
meat
,
and
yet
can
eat
little
or
nothing
;
so
we
shall
finde
,
that
for
want
of
preparation
,
by
the
exercise
of
praier
,
many
sit
before
the
Preacher
,
and
are
not
able
to
taste
or
feele
any
true
sweetnesse
in
any
thing
laid
before
them
,
nay
they
are
heauy
and
sluggish
,
and
vnfit
to
receiue
any
good
.
Remember
therfore
before
we
come
to
the
hearing
or
the
word
,
to
lift
vp
our
soules
in
praier
to
God
,
and
euen
to
stretch
out
the
faculties
and
powers
of
our
soules
,
as
men
in
bodily
exercise
stretch
out
the
ioints
of
their
bodies
,
we
shall
thereby
no
doubt
finde
and
feele
a
great
alteration
in
our
soules
,
that
they
are
more
quicke
and
ready
to
receiue
heauenly
nourishment
.
Come
we
now
to
the
manner
of
the
Apostles
praier
in
respect
of
his
inward
affection
,
that
he
praied
with
desire
.
In
that
he
saith
,
he
did
not
only
pray
for
the
Colossians
,
but
desire
that
they
might
be
fulfilled
with
knowledge
of
his
will
in
all
wisedome
and
spirituall
vnderstanding
,
True
praier
must
be
with
inward
feruencie
and
desire
of
the
heart
.
wee
are
taught
that
true
praier
must
be
with
inward
feruencie
,
with
an
holy
sanctified
desire
of
the
heart
.
Praier
must
be
rather
a
trauell
of
the
heart
,
then
a
labour
of
the
lips
.
Hence
it
is
said
to
be
a
powring
out
of
the
soule
,
1.
Sam
.
1.15
.
Psal
.
141.2
.
and
compared
to
incense
:
to
note
vnto
vs
,
that
it
must
be
offered
vp
as
it
were
by
fire
,
it
must
proceed
from
the
heat
of
the
heart
,
that
it
may
be
a
sweet
smelling
sacrifice
to
God
.
It
is
to
be
marked
,
that
our
Sauiour
saith
not
,
whatsoeuer
yee
pray
for
,
but
whatsoeuer
ye
desire
when
ye
pray
,
beleeue
that
yee
shall
haue
it
,
and
it
shall
be
done
vnto
you
.
And
that
praier
must
be
with
an
inward
desire
,
it
appeares
euen
by
the
Lords
manner
of
dealing
with
his
children
,
Mark
11.24
.
who
vseth
meanes
to
whet
and
sharpen
their
desires
,
sometimes
by
deferring
to
grant
their
requests
.
Thus
hee
dealt
with
Moses
:
The
Lords
purpose
was
to
spare
the
people
:
yet
when
Moses
praied
for
them
,
Exod
.
32.
the
Lord
said
,
ver
.
10
Let
me
alone
.
And
sometimes
by
afflicting
of
them
:
thus
he
dealt
with
Dauid
.
Psal
.
42.4
.
When
I
remembred
these
things
,
I
powred
out
my
very
heart
because
I
had
gone
with
the
multitude
,
and
led
them
into
the
house
of
God
,
with
the
voice
of
singing
and
praise
,
as
a
multitude
that
keepeth
a
feast
.
And
the
Lord
vsing
thus
to
deale
with
his
children
,
doth
plainly
euince
and
proue
the
doctrine
deliuered
.
We
see
our
duty
:
let
vs
now
a
little
examine
our
practise
.
And
because
it
will
not
be
sufficient
to
take
a
view
of
it
in
generall
,
We
are
to
examine
our selues
how
we
pray
.
and
to
shew
that
men
powre
out
their
praiers
only
of
forme
and
fashion
,
without
any
sanctified
disposition
,
or
holy
desire
of
their
hearts
;
let
vs
insist
in
one
particular
,
wherby
we
may
easily
see
how
men
faile
in
this
duty
and
do
not
pray
as
they
ought
,
with
a
true
inward
desire
of
their
hearts
:
the
thing
is
this
,
men
sometimes
pray
vnto
God
,
that
they
may
abstaine
from
some
knowen
sinne
,
a
sinne
wounding
and
wasting
their
consciences
,
and
they
seeme
to
pray
with
desire
that
they
may
abstaine
from
it
,
but
the
euent
many
times
shewes
the
contrary
;
for
they
finde
no
fruit
of
their
praiers
,
it
vanisheth
,
and
they
lie
still
in
that
sinne
vnreformed
.
For
example
,
a
man
giuen
to
customarie
swearing
,
being
told
of
it
,
and
reproued
for
it
,
he
will
sometimes
lift
vp
his
voice
in
praier
,
and
say
,
I
pray
God
giue
me
grace
to
leaue
it
,
which
is
a
good
speech
,
and
a
speech
bearing
shew
of
inward
desire
to
leaue
that
sinne
,
but
indeed
many
times
there
is
no
such
matter
,
for
he
still
forgets
himselfe
,
and
oathes
are
still
common
with
him
.
But
wil
some
say
,
it
seemes
to
me
,
and
I
perswade
my selfe
when
I
say
,
God
giue
me
grace
to
leaue
my
sinne
,
that
I
haue
a
desire
in
my
heart
to
leaue
it
;
will
you
sit
in
iudgement
vpon
my
conscience
?
tell
me
then
,
I
pray
you
,
how
I
shall
know
that
my
desire
of
grace
and
strength
against
sinne
is
no
true
sanctified
desire
?
I
answer
,
I
take
not
vpon
me
to
sit
in
iudgement
vpon
thy
conscience
,
let
the
word
iudge
that
and
from
thence
I
dare
be
bold
to
tel
thee
,
that
thy
desire
is
no
true
desire
,
when
it
is
only
a
bare
desire
,
when
it
ceaseth
and
is
at
an
end
so
soone
as
it
is
vttered
,
&
thou
hast
no
further
care
to
vse
other
sanctified
means
,
to
helpe
and
strengthen
thee
against
thy
sinne
,
as
hearing
,
reading
,
and
meditating
on
the
threatnings
and
iudgements
of
God
against
that
sinne
.
Num
.
23.10
.
For
thus
it
was
with
Balaam
he
desired
to
die
the
death
of
the
righteous
;
but
his
desire
was
no
sooner
vttered
,
but
it
was
at
an
end
:
hee
had
no
care
to
liue
a
sanctified
life
,
that
leads
to
a
blessed
and
comfortable
death
.
Such
as
pray
for
grace
and
strength
against
sinne
with
a
true
sanctified
desire
,
they
ioine
to
their
desire
,
the
holy
vse
of
other
meanes
,
and
their
desire
is
not
flitting
&
vanishing
,
but
constant
,
and
they
giue
the
Lord
no
rest
till
he
grant
their
desire
,
yea
they
vse
vehement
and
vrging
arguments
to
the
Lord
,
to
moue
him
to
grant
it
;
they
vrge
the
former
fauour
and
mercie
of
God
in
helping
them
against
other
sinnes
:
they
pray
that
the
Lord
will
not
suffer
their
enemie
Satan
to
ouercome
them
:
they
presse
the
Lord
with
his
promise
,
Aske
and
you
shal
haue
,
seeke
and
you
shall
finde
.
Thus
it
is
with
them
that
haue
a
true
sanctified
desire
of
grace
and
strength
against
sinne
.
And
to
stirre
vp
our
dulnesse
in
this
case
,
consider
we
,
first
that
praier
without
a
true
desire
of
the
heart
is
meere
mockerie
,
&
cannot
escape
vnpunished
,
the
Lord
denounceth
a
woe
against
it
.
Againe
,
Hosea
7.14
.
praier
sent
out
from
a
true
desire
of
the
heart
,
and
offered
vp
in
Christ
,
is
pleasing
to
God
,
yea
though
it
be
but
a
desire
true
and
heartie
,
when
the
voice
faileth
,
yet
then
it
pierceth
the
clouds
.
Looke
on
the
example
of
Hannah
:
Shee
spake
in
her
heart
,
1.
Sam
.
1.13
.
her
lips
did
moue
only
,
but
her
voice
was
not
heard
;
and
the
Lord
heard
her
:
And
vpon
the
example
of
Hezechiah
:
Isay
38
,
14.
Like
a
Crane
did
he
chatter
,
yet
the
Lord
heard
his
praier
.
And
this
is
both
a
notable
comfort
,
and
also
a
notable
inducement
to
stir
vs
vp
to
powre
out
our
praiers
,
with
an
inward
feruencie
,
and
with
an
holy
desire
of
our
hearts
.
Now
to
the
matter
of
the
Apostles
praier
in
the
words
following
(
that
they
might
be
fulfilled
with
knowledge
in
all
wisedome
and
spirituall
vnderstanding
)
with
the
limitation
in
respect
of
the
obiect
,
the
wil
of
God
.
The
words
carry
this
sense
,
that
ye
might
be
fulfilled
with
knowledge
,
that
is
to
say
,
that
ye
might
increase
in
knowledge
,
and
come
to
that
measure
the
Lord
hath
appointed
necessary
for
saluation
,
Ephes
.
4.7
.
(
for
some
of
the
members
of
Christ
haue
one
measure
,
some
another
,
according
to
that
)
yet
euery
one
so
much
as
is
necessarie
to
saluation
,
which
the
Apostle
here
praied
for
(
of
his
will
)
that
is
the
will
of
God
reuealed
touching
things
to
be
beleeued
&
practised
.
Credenda
&
sacienda
.
Now
in
that
the
Apostle
lifts
vp
his
praier
to
God
,
for
the
Colossians
,
and
desired
of
him
,
that
they
hauing
some
measure
of
knowledge
might
receiue
increase
of
it
,
we
may
conclude
,
that
not
only
the
beginning
,
Both
the
beginning
and
further
measure
of
illumination
is
the
free
gift
of
God
.
but
a
further
measure
of
illumination
and
vnderstanding
of
Gods
will
,
is
the
free
gift
of
God
,
it
is
the
Lords
bountie
and
largesse
,
it
comes
vnto
vs
as
alms
to
beggars
,
freely
,
it
is
gotten
by
earnest
intreating
and
suing
for
,
at
the
hands
of
God
,
yet
not
for
the
merit
of
any
intreatie
,
as
the
beggar
gets
not
his
almes
for
the
worthinesse
of
his
crauing
,
but
of
the
meere
bounty
of
the
giuer
.
So
wee
get
increase
of
knowledge
from
the
meere
mercy
of
God
,
and
in
greater
or
lesse
measure
according
to
the
good
pleasure
of
the
Lord
.
The
Apostle
saith
,
that
the
spirit
distributeth
his
gifts
as
he
will
,
1.
Cor
.
12.11
.
the
distribution
of
the
gifts
of
Gods
spirit
is
voluntary
,
therefore
free
,
and
the
vnequall
distribution
of
the
gift
of
knowledge
,
in
that
some
haue
a
greater
measure
of
knowledge
then
others
,
is
a
clear
proofe
that
the
increase
comes
from
the
meere
bounty
of
the
Lord
,
not
from
respect
had
of
any
thing
in
vs
;
for
if
the
Lord
should
giue
a
different
measure
of
knowledge
,
not
freely
,
but
vpon
desert
,
then
in
all
likelihood
they
who
haue
a
greater
measure
of
faith
,
should
haue
a
greater
measure
of
knowledge
,
but
wee
may
many
times
obserue
the
contrary
,
that
they
haue
more
knowledge
,
who
haue
a
lesse
measure
of
Faith
,
yea
sometimes
they
who
haue
no
sauing
faith
,
haue
such
a
measure
of
knowledge
as
they
are
able
to
prophesie
:
Mat
.
7.22
.
therefore
both
the
beginning
and
the
increase
of
our
knowledge
of
the
will
of
God
is
the
free
gift
of
God
.
Let
this
teach
vs
,
if
it
please
the
Lord
to
giue
vs
any
insight
,
Hauing
some
knowledge
of
Gods
will
reuealed
in
his
word
,
wee
must
not
thinke
that
we
are
able
to
come
by
the
strength
of
our
owne
will
.
any
little
knowledge
of
his
will
reuealed
in
his
word
not
to
be
lift
vp
in
conceit
of
our
owne
wit
,
as
if
then
wee
were
able
to
goe
on
by
our
owne
strength
,
if
we
doe
,
wee
shall
finde
a
curse
vpon
our
wits
,
and
by
them
we
shall
bee
led
into
many
erroneous
opinions
.
If
we
obserue
it
wee
shall
finde
this
hath
beene
the
mother
of
many
fowle
and
dangerous
errours
,
when
men
hauing
some
generall
illumination
,
some
knowledge
of
Gods
will
reuealed
haue
then
thought
themselues
able
to
goe
on
by
the
strength
of
their
owne
wit
,
they
haue
beene
left
to
themselues
and
then
haue
runne
into
many
errours
,
witnesse
the
best
learned
among
the
Papists
who
resting
on
a
conceit
of
their
schoole
subtilties
and
distinctions
inuented
by
their
own
wits
haue
runne
into
most
grosse
and
palpable
absurdities
,
&
haue
stiffely
and
obstinately
stood
in
defence
of
them
,
we
must
therefore
learne
,
in
going
on
in
the
knowledge
of
Gods
will
not
to
rest
on
the
strength
of
our
owne
wits
,
but
vpon
the
blessing
of
God
vpon
them
,
vse
the
benefit
of
wit
and
vnderstanding
in
humility
,
for
wit
in
it selfe
is
no
cause
of
wandering
out
of
the
way
,
into
by-paths
of
errour
and
heresie
.
Moses
,
Daniel
,
and
Dauid
had
excellent
wits
,
but
they
were
humbled
and
sanctified
,
and
so
great
helpes
vnto
them
,
it
is
not
wit
in
it selfe
,
but
our
proud
conceipt
of
wit
,
and
too
much
resting
in
the
seat
of
reason
,
which
makes
vs
runne
into
errour
,
for
that
will
not
suffer
vs
to
subiect
our selues
to
the
simplicity
of
the
word
of
God
,
we
must
therefore
take
heed
of
it
.
In
the
second
place
,
in
that
the
Apostle
in
the
fourth
verse
gaue
testimony
of
the
faith
of
the
Colossians
,
and
now
prayed
for
the
encrease
of
their
knowledge
of
the
will
of
God
.
We
learne
that
such
as
truly
beleeue
in
Christ
,
and
are
able
to
testifie
their
faith
to
others
,
True
beleeuers
being
able
to
testifie
their
faith
to
others
,
may
want
knowledge
of
some
things
reuealed
in
the
word
of
God
.
Matth
.
16.
yet
haue
their
want
of
knowledge
of
the
will
of
God
,
and
may
bee
ignorant
of
some
things
reuealed
,
the
Lord
giues
them
not
a
full
measure
of
knowledge
at
the
first
,
but
onely
some
degree
which
is
afterward
encreased
.
Thus
our
Sauiour
dealt
with
his
Apostles
,
when
they
had
confessed
,
that
he
was
the
Christ
the
sonne
of
the
liuing
God
,
yet
they
knew
not
,
the
articles
of
his
death
and
resurrection
,
it
is
therefore
sayd
ver.
21.
from
that
time
foorth
,
Iesus
beganne
to
shew
vnto
his
disciples
,
that
he
must
goe
vnto
Ierusalem
,
and
suffer
many
things
of
the
Elders
,
and
of
the
high
Priests
,
&
Scribes
and
bee
slaine
,
and
rise
againe
the
third
day
.
Wee
read
though
Apollos
was
an
eloquent
man
and
mighty
in
the
Scriptures
which
did
argue
an
excellent
measure
of
knowledge
,
Acts.
18.
yet
he
had
his
want
of
knowledge
:
euen
two
of
his
Auditours
,
Aquila
and
Priscilla
,
as
we
finde
verse
26.
took
him
home
with
them
,
and
expounded
the
way
of
God
more
perfectly
vnto
him
,
yea
Saint
Paul
testified
of
himselfe
,
that
hee
might
encrease
in
comfort
and
strength
of
faith
,
by
the
faith
of
the
Romans
.
Now
the
reason
why
the
Lord
giues
knowledge
vnto
vs
by
degrees
,
Rom.
1.12
.
is
this
,
because
though
a
mans
minde
enlightned
and
sanctified
,
be
of
great
capacity
and
will
receiue
a
great
measure
of
knowledge
,
yet
it
is
able
to
receiue
but
little
at
once
,
it
is
like
a
violl
,
or
a
glasse
,
with
a
narrow
mouth
,
that
must
haue
water
or
some
other
liquid
matter
,
put
into
it
,
droppe
after
droppe
.
Mark
.
4.33
.
Hence
it
is
sayd
,
that
our
Sauiour
preached
the
word
vnto
the
people
as
they
were
able
to
heare
and
vnderstand
it
.
And
is
it
so
,
that
the
Lord
giues
the
knowledge
of
his
will
,
by
degrees
,
Wee
must
come
to
receiue
knowledge
of
the
will
of
God
by
degrees
.
by
little
and
little
,
then
let
euery
one
of
vs
looke
so
to
receiue
it
,
let
euery
one
attend
with
diligence
on
the
ordinance
of
God
,
the
preaching
of
his
word
the
ordinary
meanes
of
knowledge
,
and
let
him
looke
to
receiue
knowledge
of
the
will
of
God
by
degrees
,
one
measure
after
another
,
or
one
measure
vnto
another
,
for
we
must
retaine
and
hold
things
heard
and
learned
,
and
adde
vnto
them
euery
time
,
we
heare
,
further
measure
of
knowledge
,
otherwise
we
cannot
look
to
be
fulfilled
with
knowledge
,
as
the
Apostle
here
prayed
,
a
vessel
that
hath
a
narrow
mouth
and
an
hole
in
the
bottome
euer
open
,
can
neuer
be
fild
by
powring
water
into
it
:
no
more
can
our
mindes
bee
filled
with
knowledge
,
being
hard
to
receiue
,
and
hauing
no
retentiue
faculty
,
no
power
to
retaine
things
heard
,
and
learned
,
but
as
fast
as
they
are
powred
in
they
runne
out
,
and
passe
away
without
profit
,
a
fault
that
doth
rest
vpon
many
hearers
of
the
word
,
who
heare
many
things
and
happily
vnderstand
and
receiue
them
with
ioy
for
the
present
,
but
after
a
while
become
forgetfull
hearers
,
as
Iames
1.25
.
and
let
slip
the
things
they
haue
heard
,
as
if
they
had
neuer
heard
them
,
these
cannot
come
to
the
hearing
of
the
word
,
to
be
further
filled
because
they
haue
nothing
but
emptinesse
in
them
,
the
things
formerly
receiued
are
gone
,
they
are
like
the
mill
turned
about
daily
but
with
new
water
,
well
let
such
loose
and
wretchlesse
hearers
consider
,
that
it
is
not
the
hearing
,
the
bare
vnderstanding
,
nor
the
delight
for
the
present
,
but
the
power
of
the
doctrine
of
the
word
remaining
in
vs
,
that
shall
saue
our
soules
,
by
forgetting
and
letting
slip
out
of
our
mindes
good
things
receiued
:
Reuel
.
3.3
.
we
decline
and
decay
in
all
good
duties
,
the
Lord
therefore
perswadeth
with
the
Church
of
Sardi
,
to
recouer
herselfe
from
her
declining
,
by
remembring
and
holding
fast
things
receiued
,
the
holy
Ghost
sayth
that
wee
ought
diligently
to
giue
heed
to
the
things
which
wee
haue
heard
,
least
at
any
time
,
Heb
.
21.2
.
wee
should
let
them
slip
,
and
marke
the
waight
of
his
reason
following
,
strengthened
by
comparison
,
if
the
word
spoken
by
Angels
(
that
is
to
say
the
Law
)
was
stedfast
,
and
euery
transgression
,
and
disobedience
receiued
a
iust
recompence
of
reward
how
shall
wee
escape
if
we
neglect
so
great
saluation
,
that
is
to
say
the
Gospell
,
which
at
the
first
beganne
to
be
preached
by
the
Lord
;
which
we
doe
when
we
let
slip
the
things
wee
haue
heard
,
and
so
wee
bring
on
our selues
punishment
proportionable
to
the
excellency
of
the
Gospell
and
the
first
preacher
of
it
Christ
Iesus
.
One
thing
more
may
be
noted
from
these
wotds
,
namely
this
that
it
is
not
a
small
measure
of
knowledge
of
the
will
of
God
,
A
small
measure
of
knowledge
of
the
will
of
God
,
will
not
serue
to
diuert
vs
in
the
way
to
saluation
.
Phil
.
1.9
.
that
must
direct
vs
in
the
way
to
life
and
saluation
.
The
Apostle
therefore
heere
prayes
that
the
Colossians
might
be
fulfilled
with
knowledge
of
his
will
,
in
all
wisdome
and
spirituall
vnderstanding
,
and
this
I
pray
,
that
your
loue
may
abound
yet
more
and
more
,
in
knowledge
.
and
in
all
iudgement
.
One
speciall
reason
of
this
,
is
because
the
knowledge
of
Gods
will
must
not
onely
guide
vs
in
particular
actions
of
life
which
are
innumerable
:
but
must
guide
the
inward
motions
of
the
mind
,
will
and
affections
which
are
most
wayward
,
and
hard
to
bee
brought
into
subiection
to
any
good
,
for
a
man
may
be
able
sometimes
to
bridle
himselfe
in
outward
actions
,
but
not
to
restraine
the
thoughts
of
his
heart
.
Let
vs
not
therefore
content
our selues
with
a
smattering
and
a
generall
knowledge
of
Gods
will
reuealed
.
We
must
not
content
our selues
with
a
smattering
knowledge
of
God
will
reuealed
.
A
man
in
his
trade
will
not
content
himselfe
with
small
skill
if
he
be
able
to
reach
further
,
and
shall
wee
then
rest
contented
with
a
little
,
and
small
measure
of
knowledge
of
Gods
will
reuealed
in
his
word
.
Looke
how
much
knowledge
we
haue
of
Gods
will
,
so
much
knowledge
haue
wee
of
God
himselfe
and
of
our
owne
saluation
,
because
God
reuealeth
himselfe
and
the
meanes
of
Saluation
in
the
word
,
and
without
the
knowledge
of
that
,
there
is
no
knowledge
of
God
or
of
saluation
.
They
that
know
not
God
in
some
measure
the
will
of
God
reuealed
in
his
word
cannot
know
God
,
and
so
cannot
know
Gods
mercy
for
their
owne
saluation
,
for
if
we
know
not
God
,
God
will
neuer
know
vs
to
our
comfort
,
therefore
let
vs
not
content
ourselues
with
a
small
measure
of
knowledge
of
Gods
will
reuealed
in
his
word
,
but
labour
daily
for
a
greater
measure
and
encrease
.
In
the
last
words
of
this
verse
the
Apostle
sets
downe
two
things
wherein
the
knowledge
of
Gods
will
doth
consist
,
namely
wisedome
,
and
vnderstanding
and
both
spirituall
.
The
word
wisdome
hath
many
acceptions
in
the
Scripture
,
sometimes
it
is
put
to
signifie
an
euill
quality
,
2.
Sam
.
14.2
.
the
wisedome
of
the
world
properly
called
craft
and
subtilty
,
sometimes
it
is
taken
in
a
good
sence
and
then
also
diuersly
,
as
sometimes
to
signifie
the
doctrine
of
wisedome
,
sometimes
the
habit
or
quality
of
wisedome
in
the
word
,
1.
Cor
.
2.6
.
and
so
it
is
taken
in
this
place
because
it
standeth
heere
in
relation
to
the
will
of
God
,
and
by
it
is
meant
,
an
ability
or
power
of
the
minde
aboue
nature
,
whereby
the
minde
being
cleared
and
disburdened
of
naturall
dulnesse
,
vnbeliefe
,
ignorance
and
vanity
,
is
able
soundly
and
truely
to
apprehend
,
to
acknowledge
and
embrace
the
known
truth
of
the
word
of
God
as
the
Lord
saith
on
the
contrary
,
Ier
.
8.9
.
they
haue
reiected
the
word
of
the
Lord
,
and
what
wisedome
is
in
them
?
though
they
had
the
law
amongst
them
ver.
8.
yet
because
they
did
not
truely
apprehend
and
beleeue
it
,
they
are
sayd
to
reiect
it
,
and
consequently
had
no
wisedome
in
them
,
whence
it
is
cleare
,
that
when
wee
are
wise
in
the
knowledge
of
the
will
of
God
,
when
we
truely
apprehend
,
acknowledge
and
embrace
the
knowen
truth
of
his
word
.
The
word
(
all
)
doth
not
signifie
all
kinde
of
wisedome
,
but
a
full
measure
of
spirituall
wisedome
necessary
to
saluation
.
1.
Cor
.
13.2
.
So
we
find
the
word
vsed
,
all
faith
,
that
is
not
all
kindes
of
faith
,
iustifying
faith
is
not
there
meant
,
but
a
full
measure
of
faith
of
working
miracles
.
For
the
word
(
vnderstanding
)
not
to
say
any
thing
of
the
distinction
of
it
into
the
Theoricall
and
practicall
,
by
that
word
is
meant
,
an
ability
and
power
whereby
the
minde
is
able
to
apply
the
knowen
truth
of
the
word
,
to
the
good
ordering
both
of
particular
inward
affections
and
outward
things
and
actions
,
as
time
,
1.
Kin
.
3
9.
place
and
person
shall
require
.
Thus
Solomon
prayed
,
that
God
would
giue
him
an
vnderstanding
heart
,
or
vnderstanding
,
whereby
the
affections
of
his
heart
might
be
ordered
and
hee
might
be
able
to
iudge
and
discerne
truely
betweene
good
and
bad
in
particular
causes
and
controuersies
,
and
giue
sentence
accordingly
.
Now
both
these
,
wisedome
and
vnderstanding
,
must
bee
spirituall
,
that
is
,
wrought
in
vs
by
the
spirit
of
Christ
,
on
whom
resteth
the
spirit
of
the
Lord
,
the
spirit
of
wisedome
and
vnderstanding
,
the
spirit
of
councell
and
strength
,
the
spirit
of
knowledge
,
Isay
.
11.2
.
and
of
the
feare
of
the
Lord
:
thus
then
are
these
words
to
be
conceiued
,
as
if
the
Apostle
had
sayd
in
a
sufficient
true
and
sound
apprehension
of
the
truth
reuealed
in
the
word
of
God
,
and
in
a
particular
application
of
the
same
,
to
the
good
ordering
of
all
particular
affections
of
your
hearts
,
and
the
actions
of
your
liues
,
as
the
circumstance
of
time
,
place
and
person
shall
require
wrought
in
you
by
the
spirit
of
Christ
.
Now
in
that
the
Apostle
cals
knowledge
of
the
will
of
God
,
They
are
truly
wise
,
who
rightly
conceiue
,
acknowledge
&
embrace
the
truth
of
the
word
of
God
:
Psal
.
119
98.99.100
.
standing
in
true
apprehension
of
the
truth
reuealed
in
his
word
,
wisdome
,
we
are
taught
,
that
they
indeed
are
truely
wise
,
who
rightly
conceiue
,
acknowledge
and
embrace
the
truth
of
the
word
of
God
,
they
who
haue
an
eye
vpon
the
word
,
and
see
the
truth
of
that
for
their
guide
in
all
things
,
and
are
able
to
gouerne
themselues
wisely
,
both
in
respect
of
inward
affection
and
outward
action
.
Hence
it
was
that
Dauid
sayd
,
that
by
the
commandements
of
God
,
hee
was
wiser
then
his
enemies
.
Had
more
vnderstanding
then
his
teachers
and
the
ancient
:
and
no
maruell
,
though
it
was
thus
with
Dauid
.
There
is
reason
to
lead
vs
to
thinke
,
that
those
who
vnderstand
,
what
the
will
of
the
Lord
is
,
are
most
wise
and
indeed
truely
wise
;
first
,
because
the
will
of
the
Lord
made
knowen
in
the
word
,
is
the
wisedome
of
the
Lord
reuealed
,
manifesting
such
things
,
as
the
wisedome
of
flesh
and
bloud
cannot
reach
vnto
:
Therefore
they
who
are
able
by
a
supernaturall
light
to
conceiue
things
contained
in
that
,
must
needs
be
most
wise
,
according
to
the
nature
of
the
things
vnderstood
,
as
they
who
are
able
to
conceiue
,
and
carry
in
minde
the
best
rules
of
pollicy
,
are
iustly
accounted
most
politicke
.
Againe
,
they
must
needs
be
most
wise
,
who
are
enabled
to
prouide
for
their
owne
good
estate
,
and
that
for
euer
,
such
are
they
who
truly
conceiue
and
embrace
the
truth
reuealed
in
the
word
,
for
that
is
able
to
make
wise
to
the
Kingdome
of
God
and
eternall
saluation
.
2.
Tim
.
3.15
.
Obiect
.
Luk
.
16.8
.
Some
may
say
,
we
read
that
our
Sauiour
saith
,
that
the
children
of
this
world
,
are
in
their
generation
wiser
then
the
children
of
light
,
enlightned
by
the
spirit
of
God
:
how
then
is
it
true
that
they
are
most
wise
who
rightly
conceiue
and
embrace
the
truth
of
the
word
of
God
?
For
answer
,
we
must
make
the
restraint
of
our
Sauiours
speech
.
He
sayth
not
in
generall
that
they
are
wiser
then
the
children
of
light
:
but
with
a
limitation
hee
restraineth
their
wisedome
to
their
owne
generation
,
to
the
things
of
this
world
,
that
in
respect
of
them
they
are
wiser
:
againe
,
if
this
speech
runne
thus
,
in
their
generation
,
then
the
children
of
light
in
theirs
,
he
speakes
as
it
commonly
fals
out
,
that
the
children
of
this
world
in
their
generation
,
are
wiser
,
then
the
children
of
light
in
theirs
,
not
because
the
world
is
not
able
to
make
them
wiser
,
then
the
children
of
the
world
,
but
because
of
our
corruption
,
we
commonly
reach
not
to
that
measure
of
wisedome
we
ought
to
doe
,
and
so
this
makes
nothing
against
the
truth
of
the
conclusion
deliuered
,
that
they
are
truly
wise
who
rightly
conceiue
and
embrace
the
truth
of
the
word
of
God
,
for
in
that
they
reach
not
that
measure
of
wisedome
which
they
ought
,
it
is
in
respect
of
their
corruption
,
and
the
remainder
of
sinne
in
them
.
Would
we
then
(
for
vse
of
this
)
be
truly
wise
(
no
doubt
euery
one
desires
it
)
would
wee
haue
that
wisedome
,
They
that
would
be
truly
wise
,
must
labour
to
know
acknowledge
&
embrace
the
truth
of
Gods
word
.
that
will
make
vs
wise
to
eternall
happinesse
?
then
labour
wee
rightly
to
conceiue
,
acknowledge
and
embrace
the
truth
reuealed
in
the
word
of
God
,
that
is
the
wisedome
of
God
,
and
able
to
make
vs
wise
and
prouident
for
our
eternall
good
.
And
to
lead
vs
on
in
this
,
consider
we
but
this
one
thing
,
many
men
in
the
world
,
carrie
a
great
shew
of
wisedome
,
and
indeed
they
are
wise
in
their
kinde
,
but
they
wanting
this
(
if
we
obserue
it
)
we
shall
finde
that
the
Lord
doth
catch
and
confound
them
in
their
wisedome
,
and
as
he
dealt
with
Achitophell
,
he
turnes
their
plots
and
deuices
into
foolishnesse
.
Nay
which
is
more
familiar
and
easie
for
vs
to
obserue
,
wee
shall
finde
that
some
that
are
renowned
for
wisdome
in
the
world
and
yet
want
this
wisedome
from
the
word
;
they
some
way
or
other
discouer
themselues
,
to
be
but
starke
fooles
,
for
consider
it
,
doe
not
wee
see
many
times
such
as
are
able
to
speake
well
and
wisely
and
to
giue
good
councell
to
others
,
and
to
manage
their
owne
outward
affaires
with
some
good
discretion
,
that
they
notwithhanding
are
tainted
and
stained
with
some
notorious
sinne
,
yea
they
are
very
monsters
in
the
outrage
of
sinne
;
are
not
the
wisest
men
of
this
world
,
many
times
grinding
vsurers
,
extortioners
,
oppressours
,
greedy
cormorants
,
hard
dealers
with
their
brethen
,
such
as
defraud
poore
labourers
of
their
hire
,
yea
are
they
not
sometimes
Ale-house
and
Tauerne-haunters
,
whore-hunters
and
such
like
.
If
wee
looke
into
the
world
wee
may
easily
obserue
it
,
that
one
way
or
other
they
discouer
the
weakenesse
of
that
wisedome
,
the
world
doth
so
much
admire
in
them
,
the
Lord
doth
punish
the
pride
of
their
wisedome
with
some
foule
sinne
,
and
doth
suffer
them
to
yeeld
to
the
subtilty
of
Satan
,
and
deceipt
of
sinne
,
to
make
knowen
their
folly
by
their
sinne
,
he
doth
paint
out
their
folly
in
their
faces
,
and
set
a
Nouerint
vniuersi
vpon
them
,
and
be
it
knowen
to
all
men
,
that
these
whom
you
accompt
iolly
wise
men
,
behold
they
are
meere
fooles
.
This
must
serue
to
teach
vs
and
to
stirre
vs
vp
,
not
to
rest
in
such
kind
of
wisedome
,
as
is
found
in
the
men
of
this
world
,
but
seek
after
that
which
is
deriued
from
the
word
and
so
from
God
himselfe
the
fountaine
of
all
true
wisedome
.
We
are
further
to
marke
that
the
Apostle
in
this
place
,
ioynes
wisedome
and
vnderstanding
together
.
Whence
it
followes
for
our
instruction
;
that
it
is
not
enough
for
vs
to
conceiue
and
acknowledge
the
truth
of
Gods
will
,
It
is
not
sufficient
to
vnderstand
and
take
notice
of
Gods
will
,
but
it
must
be
applyed
to
our
particular
occasions
.
either
commanding
duty
,
promising
mercy
or
threatning
iudgement
,
but
we
must
apply
it
to
the
ordering
of
our
liues
in
particular
actions
,
for
as
the
knowledge
of
Gods
will
is
brought
vnto
vs
,
by
the
ministery
of
the
word
,
not
onely
in
the
information
of
our
vnderstanding
and
iudgement
but
in
the
vse
of
instruction
in
the
way
of
righteousnesse
and
reformation
of
corruptions
,
both
of
heart
and
life
,
so
it
must
be
receiued
.
Hence
it
is
that
Dauid
sayth
,
Psal
119.105
.
that
the
word
was
a
lanterne
vnto
his
feet
,
and
a
light
vnto
his
paths
we
are
to
marke
,
that
he
sayth
not
,
it
was
a
light
vnto
him
to
enlighten
him
,
but
to
his
feet
and
path
,
giuing
vs
to
vnderstand
that
he
did
not
rest
in
his
illumination
by
the
word
,
and
in
his
apprehension
of
the
truth
but
hee
further
applied
it
,
to
the
guiding
of
his
particular
steps
in
the
wayes
of
the
Lord
,
to
the
particular
actions
of
his
life
;
Else
shall
sin
insinuate
it selfe
and
get
within
our
best
actions
.
&
indeed
there
is
great
reason
,
why
we
should
not
content
our selues
with
the
knowledge
of
the
truth
of
the
word
,
no
nor
yet
with
a
temporary
good
liking
of
it
,
without
application
of
it
,
as
particular
occasion
is
euery
day
offered
vnto
vs
,
if
we
doe
;
we
shall
finde
,
that
we
shall
not
onely
faint
vnder
many
afflictions
,
but
we
shall
faile
in
our
best
actions
,
sinne
will
insinuate
it selfe
,
and
get
within
them
:
hypocrisie
will
get
into
our
prayers
,
hearing
of
the
word
,
receiuing
the
Sacraments
and
almes-giuing
;
yea
wee
shall
fall
into
many
knowen
sinnes
.
Consider
the
example
of
Dauid
,
he
doubtlesse
knew
the
nature
and
quality
of
adultery
,
and
the
iudgements
of
God
attending
on
it
.
Yet
because
hee
made
not
speciall
vse
and
application
of
his
knowledge
he
fell
into
that
sinne
.
Use
and
Appication
.
Apply
wee
therefore
our
knowledge
diligently
,
to
the
particular
actions
of
our
liues
.
We
see
then
the
necessity
of
this
duty
:
let
vs
now
suffer
our selues
in
a
word
or
two
,
to
be
stirred
vp
to
the
practise
of
it
,
and
to
this
end
know
,
that
if
we
conceiue
what
is
the
will
of
the
Lord
in
our
best
actions
,
in
our
hearing
of
the
word
,
prayer
,
receiuing
of
the
Sacraments
,
if
we
vnderstand
that
we
are
to
performe
them
by
faith
,
repentance
feare
,
loue
,
reuerence
,
zeale
,
obedience
and
humility
:
and
doe
not
apply
this
our
knowledge
,
to
the
forming
of
them
in
this
manner
,
they
become
sinne
vnto
vs
,
and
abhominable
in
the
sight
of
God
,
Isay
.
66.3
.
euen
like
the
sacrifices
of
the
Iewes
,
yea
I
dare
be
bold
to
say
,
that
the
knowledge
of
the
death
and
passion
of
Christ
,
as
it
is
a
singular
knowledge
,
so
without
application
it
brings
a
singular
iudgement
,
if
it
be
not
applyed
both
for
the
remission
of
our
sinnes
and
our
sanctification
,
it
shall
be
a
great
encrease
of
our
condemnation
:
if
then
we
would
not
haue
our
best
actions
turned
to
sinne
,
yea
,
our
knowledge
of
Christ
a
seale
of
condemnation
:
let
vs
not
content
our selues
with
the
knowledge
of
the
truth
of
the
word
of
God
,
but
learne
to
apply
it
to
particulars
as
occasion
shall
be
offered
.
VER
.
10.
That
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
being
fruitfull
in
all
good
works
,
and
encreasing
in
the
knowledge
of
God
.
The
Apostle
sets
downe
in
this
verse
the
end
of
his
prayer
for
the
Colossians
:
to
what
end
he
praied
for
them
,
namely
,
Generall
resolution
of
the
tenth
verse
.
that
they
might
walke
worthy
of
the
Lord
.
Now
because
they
might
doubt
how
farre
that
extends
,
to
walke
worthy
of
the
Lord
,
in
the
next
words
he
explaines
it
,
euen
to
the
pleasing
of
him
in
all
things
,
yea
but
might
some
say
,
how
shall
we
walke
so
worthy
of
the
Lord
,
as
that
we
may
please
him
in
all
things
.
The
Apostle
in
the
words
following
doth
tell
vs
,
by
being
fruitfull
in
all
good
works
which
is
amplified
in
the
last
words
,
by
the
effect
of
such
fruitfulnesse
,
namely
,
a
further
measure
of
illumination
and
knowledge
of
God
,
encreasing
in
the
knowledge
of
God
.
These
are
the
generall
parts
of
this
verse
,
come
we
to
the
words
as
they
are
layd
downe
by
the
Apostle
.
Particular
interpretations
.
The
word
(
walke
)
is
well
knowen
to
them
that
haue
any
little
reading
in
the
Scriptures
,
(
who
read
with
obseruation
of
the
phrase
)
to
be
borrowed
from
trauellers
signifying
to
liue
,
or
to
hold
on
a
course
of
life
,
either
generally
in
the
duty
of
Christianity
or
in
some
particular
place
and
calling
,
to
walke
worthy
of
the
Lord
is
not
as
the
popish
sorte
expound
it
,
to
liue
so
as
that
by
Christian
good
life
,
we
answere
the
iustice
of
God
,
according
to
the
rigor
and
exact
rule
of
iustice
,
propounded
in
the
morall
Law
,
but
that
wee
walke
in
vprightnesse
,
and
sincerity
of
heart
,
as
it
is
,
Gen
,
17
,
1.
walke
before
mee
,
and
be
then
vpright
,
and
so
as
it
becommeth
them
who
are
called
by
the
Gospell
,
to
bee
the
sonnes
and
daughters
of
God
,
and
to
the
hope
of
saluation
:
the
Apostle
exhorteth
to
walke
worthy
our
vocation
,
Ephes
,
4
,
1.
Philip
.
1
,
27.
and
that
our
conuersation
be
as
it
becommeth
the
Gospell
of
Christ
by
which
we
are
called
to
bee
the
sonnes
of
God
,
and
to
the
hope
of
saluation
,
these
two
places
serue
to
expound
this
,
and
shew
that
the
words
are
thus
to
be
conceiued
,
as
if
the
Apostle
had
said
that
ye
might
liue
both
in
respect
of
the
duties
of
Christianity
,
(
of
your
particular
place
and
calling
,
vprightly
as
in
the
presence
of
the
Lord
,
and
as
it
becommeth
them
who
are
called
by
the
Gospell
to
bee
the
children
of
God
,
and
to
the
hope
of
Saluation
.
Doctrine
.
First
,
in
that
the
Apostle
prayed
for
the
Colossians
,
Our
knowledge
of
Gods
will
ought
to
end
in
practise
that
they
might
be
fulfilled
with
the
knowlege
of
Gods
will
,
to
this
end
that
they
might
walke
woorthy
of
the
Lord
,
we
are
taught
,
that
our
knowledge
of
the
will
of
God
must
end
in
practise
.
Looke
what
measure
of
knowledge
we
haue
,
wee
must
expresse
it
in
the
like
measure
of
holinesse
and
obedience
.
For
why
?
the
will
of
the
Lord
reuealed
,
teacheth
either
things
to
be
beleeued
,
and
those
are
to
be
effectuall
to
stirre
vs
vp
to
holinesse
,
as
the
Apostle
saith
,
ye
haue
not
so
learned
Christ
,
ye
haue
not
so
learned
things
to
be
beleeued
concerning
Christ
,
as
that
your
learning
and
knowledge
of
him
should
leaue
you
in
your
corruption
,
to
walke
as
other
Gentiles
doe
,
that
beleeue
not
,
or
else
the
will
of
the
Lord
reuealed
teacheth
things
to
be
done
which
indeede
are
neuer
truly
knowne
of
vs
,
but
in
the
practise
of
them
,
as
wee
know
not
in
such
sort
as
wee
ought
what
any
that
is
ouer
vs
,
either
Father
or
master
or
gouernour
doth
command
to
bee
done
,
vnlesse
we
doe
it
,
for
that
is
the
end
of
their
command
,
which
is
not
knowne
but
in
the
practise
:
againe
knowledge
in
many
places
of
the
Scripture
is
compared
to
light
,
and
wherefore
is
light
giuen
,
but
that
wee
should
walke
in
it
.
Wherefore
shines
the
sunne
,
but
that
a
man
should
go
out
to
his
labour
,
so
the
light
of
knowledge
is
giuen
that
wee
should
walke
in
it
.
Ephes
.
5.8
.
It
is
the
argument
of
the
Apostle
:
yee
were
once
darknesse
,
but
now
are
light
in
the
Lord
:
walke
as
children
of
light
,
the
night
is
past
,
and
the
day
is
at
hand
let
vs
therfore
cast
away
the
works
of
darknesse
,
and
let
vs
put
on
the
armour
of
light
,
so
that
we
walke
honestly
as
in
the
day
,
not
in
gluttony
&
drunkennes
,
neither
in
chambering
and
wantonnes
,
nor
in
strife
and
enuying
.
For
the
vse
of
this
point
note
wee
this
,
there
is
neuer
a
one
of
vs
liuing
vnder
the
preaching
of
the
Gospell
,
Look
we
that
our
life
bee
proportionable
to
our
knowledge
&
profession
.
but
we
will
seeme
to
haue
gotten
thus
much
knowledge
,
that
we
are
to
repent
of
our
sinnes
,
and
beleeue
in
Christ
,
that
wee
may
bee
iustified
and
saued
,
wee
will
thinke
there
is
great
disgrace
and
indignity
offered
the
meanest
of
vs
,
if
we
be
told
we
know
not
these
things
:
though
few
indeed
know
them
as
they
ought
.
Now
then
as
we
professe
that
we
know
in
some
measure
the
doctrine
of
faith
and
repentance
,
Note
.
so
let
vs
looke
that
our
life
be
proportionable
to
our
knowledge
,
that
we
walke
in
that
light
that
is
giuen
vnto
vs
,
take
heede
we
be
not
found
sleeping
in
the
day
light
,
and
standing
still
and
idle
in
the
midst
of
our
knowledge
;
and
in
this
case
beware
of
the
subtilty
and
cunning
of
the
Deuill
,
who
so
perswades
with
many
that
though
they
know
Faith
and
repentance
to
be
the
way
to
life
and
saluation
,
yet
they
need
not
so
presently
,
and
so
soone
as
they
know
it
,
to
walke
in
that
way
,
but
that
it
is
enough
for
them
to
enter
into
that
path
at
the
hower
of
their
death
,
&
sufficient
to
expresse
the
knowledge
of
faith
and
repentance
in
death
,
and
not
in
the
course
of
their
life
,
and
to
make
his
perswasion
plausible
and
powerfull
,
he
comes
vpon
them
,
as
he
came
vpon
our
Sauiour
Christ
himselfe
with
scriptum
est
,
it
is
written
,
and
he
telleth
them
they
may
finde
it
in
the
booke
of
God
;
and
that
the
theefe
on
the
crosse
repented
at
his
last
houre
,
and
was
receiued
to
mercy
,
and
by
this
he
doth
so
bewitch
many
,
that
they
mocke
at
the
doctrine
of
timely
repentance
,
and
sooth
vp
themselues
in
their
prophanesse
,
and
say
(
tush
)
if
wee
may
haue
but
time
to
call
for
mercy
at
our
death
,
it
is
enough
,
it
is
no
matter
for
walking
in
the
way
of
repentance
,
what
should
a
man
trouble
himselfe
that
way
,
till
he
grow
olde
,
or
bee
sicke
and
lye
vpon
his
death
bedde
,
repentance
shall
saue
a
man
at
any
time
,
and
we
hope
to
dye
repentant
,
and
the
seruants
of
God
.
Thus
doth
the
Diuell
delude
and
deceiue
many
a
poore
soule
,
wee
must
take
heed
of
this
subtilty
and
strong
delusion
of
Satan
,
and
that
we
may
be
armed
and
strengthened
against
it
,
consider
.
First
,
that
though
true
repentance
bee
neuer
too
late
,
yet
late
repentance
is
seldome
or
neuer
found
,
a
man
that
hath
liued
a
leud
and
a
vitious
life
,
and
is
now
at
the
point
to
yeeld
vp
the
ghost
,
sorrowing
and
greeuing
,
may
iustly
doubt
of
his
sorrow
,
whether
it
be
true
godly
sorrow
or
no
,
though
it
be
about
his
sin
,
because
he
cannot
wel
perceiue
whether
it
proceed
from
a
loathing
of
his
sinne
,
or
from
a
feare
of
death
,
and
whether
he
bee
humbled
before
the
mercy
of
the
Lord
,
or
in
respect
of
his
punishing
hand
;
we
haue
one
example
indeed
in
the
Scripture
,
the
thiefe
on
the
crosse
that
repened
truely
at
his
last
hower
,
but
we
haue
a
thousand
to
the
contrary
.
Now
what
a
madnesse
is
it
for
a
man
to
cast
himselfe
on
such
a
dangerous
point
,
to
enter
into
such
a
way
wherein
onely
one
hath
escaped
,
and
thousands
haue
perished
.
Againe
,
though
God
haue
promised
forgiuenesse
to
true
repentant
sinners
,
yet
hath
hee
not
promised
repentance
to
euery
sinner
,
that
euery
sinner
shal
repent
when
he
lust
,
wee
finde
not
that
in
all
the
booke
of
God
:
this
wee
find
,
that
hee
threatneth
such
as
know
his
will
touching
repentance
,
and
walke
not
accordingly
,
but
sleepe
securely
in
their
sinnes
,
that
he
will
come
vpon
them
suddenly
,
yea
,
so
as
he
wil
be
sure
to
find
them
sleeping
,
the
Lord
threatened
the
Church
of
Sardi
,
Reu
.
3.3
.
that
he
would
come
vpon
her
as
a
theef
,
who
watcheth
his
time
,
and
commeth
when
men
are
a
sleepe
,
yea
more
then
that
,
for
the
theefe
by
making
a
noyse
happily
awaketh
those
that
are
lodged
in
the
house
that
he
breakes
into
;
but
the
Lord
saith
further
to
that
Church
,
thou
shalt
bee
still
asleepe
,
and
shalt
not
know
what
howre
I
will
come
vpon
thee
.
This
we
see
verified
vpon
many
,
who
either
are
cut
off
by
sudden
death
in
the
very
act
of
sinne
,
or
if
they
haue
time
giuen
,
yet
the
Lord
either
takes
away
vnderstanding
from
them
,
or
sends
vpon
them
such
an
horror
and
fearefull
expectation
of
his
wrath
that
they
cannot
repent
,
if
then
wee
would
not
haue
our
sorrow
doubtfull
,
euen
such
as
we
ourselues
may
iustly
suspect
not
to
be
godly
sorrow
,
but
rather
arising
from
the
weakenes
of
the
flesh
,
or
bitternesse
of
paine
,
if
we
would
not
haue
the
Lords
wrath
to
surprise
vs
,
&
to
take
vs
sleeping
in
sinne
,
and
cut
vs
off
suddenly
in
our
sin
,
let
vs
learne
to
expresse
the
doctrine
of
repentance
,
not
o●ly
in
death
,
but
in
our
liues
,
and
to
walke
according
to
the
measure
of
our
knowledge
of
faith
and
repentance
.
In
the
next
place
in
that
the
Apostle
saith
that
the
end
of
our
knowledge
of
the
will
of
God
must
be
a
walking
woorthy
of
the
Lorde
,
that
is
as
becommeth
such
as
are
called
by
the
Gospell
to
be
his
children
,
we
are
taught
that
we
must
frame
and
portion
out
our
liues
according
to
the
measure
of
Gods
mercy
towards
vs
,
we
hauing
receiued
mercy
from
the
Lord
,
Our
life
must
be
proportioned
to
the
measure
of
Gods
goodnes
towards
vs.
wee
must
walke
according
to
the
measure
of
mercy
:
if
we
perswade
our selues
wee
haue
so
great
mercy
vouchsafed
vs
,
as
to
bee
the
sonnes
and
daughters
of
God
,
we
must
lead
our
liues
in
a
proportionable
measure
of
holinesse
and
obedience
,
and
walke
as
becommeth
sonnes
,
as
the
Apostle
exhorteth
:
Eph
,
5.2
3.
Walke
in
loue
euen
as
Christ
hath
loued
vs
,
and
hath
giuen
himselfe
for
vs
,
to
bee
an
offering
and
sacrifice
of
a
sweet
smelling
sauor
to
God
.
But
fornication
and
all
vncleannesse
,
or
couetousnesse
,
let
it
not
be
once
named
among
you
,
as
it
becommeth
Saints
,
there
is
the
ground
of
his
exhortation
,
that
hauing
receiued
so
great
mercy
and
grace
to
be
Saints
,
we
are
to
walke
as
is
fitting
the
Saints
of
God
,
and
there
is
great
reason
why
wee
should
so
walke
,
because
as
the
earth
rendreth
to
the
husbandman
the
fruit
of
his
paines
bestowed
vpon
it
,
so
we
should
render
to
the
Lord
the
fruit
of
his
mercy
bestowed
vpon
vs
,
and
that
is
repentance
,
Roman
,
4
,
2.
a
renouncing
of
all
vngodlinesse
,
and
a
liuing
soberly
and
righteously
,
and
godly
in
this
present
world
.
Tit
.
2.12
.
And
this
is
a
duety
of
great
good
vse
and
consequence
,
if
it
were
thought
on
and
remembred
,
It
will
seeme
to
be
a
soueraign
restraint
from
sinning
against
God
.
it
would
hould
vs
backe
from
many
notorious
sinnes
,
would
men
be
so
prophane
?
would
they
break
out
into
such
blasphemous
oathes
,
such
cursed
speaking
,
such
drunkennesse
,
such
filthinesse
as
many
doe
,
if
they
did
keepe
in
their
mind
a
register
,
and
remembrance
of
Gods
mercies
and
fauours
towards
them
in
their
bodies
and
soules
,
in
their
friends
,
in
their
countrey
,
in
their
magistrates
,
in
their
ministers
or
any
other
way
;
no
doubtlesse
,
if
such
persons
as
are
carried
with
violence
against
their
neighbours
to
smite
them
with
the
venom
of
their
railing
and
slanderous
tongues
,
would
but
call
to
minde
when
they
are
in
their
heate
;
and
their
raging
and
madde
mood
the
Lords
mercy
towards
themselues
,
how
the
Lord
hath
dealt
with
them
in
great
mercy
,
both
in
their
creation
and
preseruation
,
and
many
other
innumerable
blessings
,
and
(
as
they
perswade
themselues
)
in
the
greatest
mercy
of
all
,
the
forgiuenesse
of
their
sinnes
,
and
that
they
are
to
walke
accordingly
.
Would
they
then
goe
on
in
their
fury
?
no
without
question
,
then
as
Nehemiah
said
cap
.
6.11
.
should
such
a
man
as
I
flee
,
so
they
would
say
,
should
such
a
man
or
such
a
woman
as
I
that
haue
receiued
so
great
mercy
from
the
Lord
,
should
I
so
farre
forget
the
Lords
mercy
,
as
to
rage
,
raue
,
and
some
out
mine
owne
shame
against
my
brethren
;
no
,
no
,
I
will
rather
suffer
any
iniury
then
I
will
doe
such
wickednesse
and
sinne
against
my
gratious
and
mercifull
God
,
this
no
doubt
would
be
the
fruit
of
the
remembrance
of
this
duety
,
let
vs
then
bee
carefull
to
remember
and
thinke
vpon
it
,
that
we
are
to
walke
in
a
measure
of
holinesse
answerable
to
Gods
mercy
towards
vs
,
and
know
that
if
wee
doe
not
so
walke
,
wee
turne
Gods
grace
into
wantonnesse
,
and
then
certainely
the
Lord
wil
turne
his
mercy
into
iudgement
.
Now
to
the
words
following
(
and
please
him
in
all
things
)
heere
the
Apostle
makes
knowne
how
farre
walking
woorthy
of
the
Lorde
doth
extend
,
namely
to
the
pleasing
of
him
in
all
things
,
the
originall
words
signifie
onely
thus
much
,
Interpretation
.
to
all
pleasing
,
but
hauing
reference
and
respect
to
that
which
(
goes
before
the
walking
worthy
of
the
Lord
,
)
they
may
well
be
thus
rendred
,
to
his
liking
in
all
things
,
to
the
pleasing
of
him
in
all
things
.
Now
to
please
the
Lord
is
(
in
a
word
)
to
obey
the
will
of
the
Lord
,
according
to
that
comparatiue
speech
,
1.
Sam
,
15
,
22.
where
we
see
,
that
to
please
the
Lord
,
is
to
obey
the
will
of
the
Lord
(
in
all
things
)
that
is
in
thought
,
word
,
and
deede
.
Ob.
We
cannot
please
the
Lord
in
all
things
,
for
who
is
it
that
sinnes
not
?
It
is
true
,
we
are
not
to
looke
what
we
can
doe
,
but
what
we
ought
to
doe
,
and
what
is
our
duty
,
we
are
to
endeauor
and
to
breath
after
that
,
euen
to
please
the
Lord
in
all
things
,
yea
to
desire
and
seeke
after
it
,
as
much
as
our
appointed
food
,
Math
.
5.6
.
to
hunger
and
thirst
after
it
,
for
vpon
that
,
our
Sauiour
pronounceth
a
blessing
,
wee
are
to
labour
in
truth
and
sincerity
to
obey
the
will
of
God
in
all
things
,
and
if
we
faile
in
any
things
,
(
as
we
cannot
chuse
but
faile
in
many
things
)
yet
we
so
endeauouring
the
Lord
accepts
our
imperfect
obedience
in
Christ
,
in
and
by
whom
the
weake
obedience
of
true
beleeuers
is
accepted
as
the
Apostle
saith
,
thus
then
are
these
words
to
be
conceiued
,
1.
Pet
.
2.5
.
as
if
the
Apostle
had
sayd
,
euen
to
the
hearty
and
sincere
throgh
imperfect
obedience
of
the
will
of
God
,
in
thoght
word
and
deed
,
which
is
pleasing
vnto
him
by
the
mitigation
and
moderation
of
the
Gospell
,
whereby
the
Lord
doth
moderate
the
rigour
of
the
Law
,
and
accept
of
your
imperfect
obedience
as
pleasing
vnto
him
in
Christ
.
In
that
the
Apostle
doth
deliuer
the
sincere
obedience
of
true
beleeuers
vnder
the
title
and
terme
,
Our
most
sincere
obedience
to
Gods
will
cannot
stand
without
reproofe
in
the
sight
of
God
.
not
of
satisfying
but
of
pleasing
the
Lord
,
and
that
onely
in
Christ
:
we
are
taught
,
that
though
we
walk
as
becommeth
the
children
of
God
,
yet
we
doe
not
thereby
satisfie
the
iustice
of
God
;
our
true
and
most
sincere
obedience
to
the
will
of
God
,
is
not
able
to
stand
without
reproofe
in
the
sight
of
God
,
the
greatest
and
highest
degree
of
excellency
it
can
reach
vnto
,
is
in
Christ
to
please
the
Lord
.
Wee
shall
finde
that
the
Apostle
doth
often
inculcate
and
beat
vpon
this
point
that
our
walking
as
becommeth
vs
,
doth
please
the
Lord
,
1.
Thess.
4.1
.
Heb
13.16
.
but
neuer
that
it
doth
satisfie
his
iustice
.
The
cauill
of
the
Papists
on
that
place
is
not
woorth
the
answering
;
they
make
(
promeretur
)
to
haue
a
passiue
signification
,
and
so
no
latine
word
,
but
a
barbarous
tearme
.
The
point
deliuered
may
further
bee
confirmed
by
this
reason
:
there
is
no
good
thing
done
by
any
beleeuer
and
regenerate
person
,
but
it
is
stained
by
his
intermedling
corruption
.
Euen
our
righteousnesse
is
as
a
menstruous
clout
,
and
therefore
not
our
best
and
most
sincere
obedience
can
satisfie
the
iustice
of
God
,
and
stand
in
his
sight
without
reproofe
.
Against
this
reason
the
Papists
take
exception
,
Exception
.
and
say
is
the
best
obedience
of
true
beleeuers
stained
with
sinne
,
then
it
cannot
please
God
,
for
say
they
,
shall
we
say
,
that
a
sinnefull
worke
is
a
pleasing
sacrifice
to
God
,
that
is
blasphemy
,
the
Lord
hates
sinne
and
all
sinnefull
workes
,
so
that
either
you
must
make
the
obedience
of
true
beleeuers
not
sinfull
,
or
if
sinnefull
,
then
not
pleasing
to
God
.
Wee
answer
againe
,
that
the
obedience
of
true
beleeuers
is
not
absolutely
sinnefull
,
for
then
it
could
neuer
bee
pleasing
to
God
;
it
is
holy
and
good
,
for
the
kind
,
as
it
is
enioyned
by
God
,
and
as
comming
from
the
Spirit
of
God
,
but
in
the
maner
of
doing
it
faileth
and
comes
short
of
that
perfection
Gods
iustice
requires
.
Againe
,
the
Lord
doth
pardon
the
sinnefulnesse
of
the
obedience
of
true
beleeuers
&
so
accept
of
it
in
Christ
,
&
in
him
,
not
in
it selfe
,
is
it
pleasing
to
God
;
and
it
still
remaines
a
truth
,
that
the
most
our
best
obedience
can
be
aduanced
vnto
,
is
to
bee
pleasing
to
God
,
this
must
serue
to
enforme
our
iudgements
,
and
to
strengthen
vs
against
the
contrary
opinion
of
the
Papists
,
who
hold
and
teach
,
that
the
obedience
of
beleeuers
doth
answer
the
iustice
of
God
,
Consutation
of
the
Papists
.
and
make
them
more
iust
in
the
sight
of
God
.
We
must
hold
it
for
a
truth
,
that
our
best
obedience
is
so
farre
from
satisfying
the
iustice
of
God
,
as
that
it
pleaseth
not
God
vnlesse
he
behold
it
in
mercy
,
and
in
the
face
of
Iesus
Christ
.
Marke
we
further
what
the
Apostle
adioynes
to
the
pleasing
of
the
Lord
,
that
it
must
be
in
all
things
:
our
instruction
thence
is
this
,
that
true
and
sincere
obedience
of
the
will
of
God
must
bee
entire
,
such
as
will
approoue
themselues
to
the
Lord
,
and
please
him
,
must
sincerely
without
doubling
obey
his
will
in
euery
thing
;
howsoeuer
we
cannot
reach
to
that
perfection
to
please
God
in
al
things
,
True
obedience
to
the
will
of
God
must
be
entire
yet
it
must
be
the
purpose
of
our
hearts
,
we
must
purpose
to
please
him
in
all
things
,
and
not
to
offend
him
in
any
thing
,
if
we
doe
,
it
must
be
against
our
purpose
.
It
is
said
of
Iosias
that
he
turned
to
God
according
to
the
whole
Law
,
and
of
Zachary
and
Elizabeth
,
Luke
1.
that
they
walked
in
all
the
commaundements
of
God
:
which
is
not
to
be
vnderstood
as
that
they
kept
the
law
in
perfection
,
but
in
the
purpose
of
their
hart
,
they
did
not
wittingly
breake
the
commandements
of
God
,
&
the
reasons
why
we
are
thus
to
please
God
in
our
purpose
and
endeauour
are
these
.
First
because
the
commandements
of
God
are
so
conioyned
and
linked
together
,
as
the
transgression
of
one
is
the
breaking
of
all
,
Iam
.
2.10
.
for
he
that
breakes
one
is
guilty
of
all
.
Againe
he
that
liues
in
the
manifest
breach
of
any
one
commaundement
of
God
,
if
occasion
be
offered
,
he
will
break
all
,
he
being
not
regenerate
,
as
hee
doth
plainely
shew
by
his
sinne
,
if
it
bee
for
his
profit
or
pleasure
,
he
will
breake
all
the
commandements
of
God
.
Hence
it
followes
necessarily
,
that
sincere
obedience
to
the
will
of
God
must
be
entire
.
Let
no
man
therefore
perswade
himselfe
,
that
he
is
one
pleasing
to
God
,
He
that
liues
in
any
one
knowen
sinne
cannot
perswade
himselfe
that
he
is
pleasing
to
God
.
because
the
world
which
sees
but
the
outside
cannot
conuince
him
of
sinne
,
when
his
owne
conscience
telles
him
,
hee
liues
in
the
manifest
breach
of
some
commandement
of
God
.
Neither
let
any
one
flatter
himselfe
that
his
wayes
please
God
,
because
he
doth
prosper
in
outward
things
,
as
many
thinke
they
are
highly
in
Gods
fauour
because
they
haue
prosperity
:
that
is
a
leaden
rule
,
onely
then
wee
please
the
Lord
,
when
our
obedience
to
his
will
is
entire
,
when
we
purpose
and
endeauour
to
approue
our
hearts
and
liues
vnto
him
in
all
things
;
and
to
helpe
vs
forward
in
this
,
know
,
Note
.
that
we
can
neuer
haue
assurance
of
our
owne
saluation
,
till
wee
haue
this
holy
purpose
and
godly
endeauour
,
so
long
as
we
liue
in
the
manifest
breach
of
any
commandement
of
God
,
though
it
bee
only
known
to
our selues
,
our
consciences
will
not
be
setled
,
it
will
at
one
time
or
other
rise
vp
&
condemn
vs
,
&
if
our
conscience
condemne
vs
,
God
is
greater
and
knoweth
all
things
,
1
Ioh
.
3.20
.
if
then
we
would
not
be
in
continuall
doubt
of
our
owne
saluation
,
which
is
a
fearefull
step
to
desparation
,
let
vs
put
on
a
goodly
purpose
of
hart
to
please
God
in
all
things
,
both
in
thought
,
word
and
deed
.
The
wordes
following
are
an
answer
to
a
doubt
that
might
arise
from
the
former
part
of
this
verse
,
for
some
might
say
,
how
shall
we
walke
worthy
of
the
Lord
:
Interpretation
.
the
answer
is
by
being
fruitfull
in
all
good
workes
,
that
word
(
fruitfull
)
is
metaphoricall
,
and
borrowed
from
trees
that
beare
fruit
,
that
as
fruitbearing
trees
bring
forth
fruit
according
to
their
kind
,
so
we
are
to
bring
forth
good
workes
,
and
to
be
fruitfull
,
is
to
bring
forth
good
works
,
that
is
to
say
,
holy
and
good
actions
,
1.
Iohn
3.
for
good
workes
are
opposed
to
actuall
sinne
,
wee
finde
them
proposed
vnder
the
name
of
actuall
righteousnesse
,
and
set
against
actuall
sinne
,
where
Saint
Iohn
makes
opposition
betweene
doing
righteousnesse
and
committing
sinne
,
and
to
do
righteousnesse
is
to
performe
a
good
worke
,
therefore
,
by
good
workes
wee
are
to
vnderstand
holy
and
good
actions
:
whereas
the
Apostle
saith
further
(
in
all
)
his
meaning
is
in
all
sorts
of
good
works
,
inward
&
outward
in
body
and
minde
,
to
insist
in
the
Apostles
own
similitude
,
as
fruitfull
trees
bring
not
forth
fruit
onely
,
on
one
bough
or
branch
,
but
on
euery
branch
plenty
of
fruit
,
so
good
workes
the
fruits
of
beleeuing
Christians
must
be
brought
forth
not
only
by
the
hand
,
the
foot
,
the
tongue
and
other
members
,
but
in
all
the
powers
of
the
soule
,
and
in
all
and
euery
member
of
the
body
.
Now
to
the
doctrine
:
first
,
we
are
to
marke
that
the
Apostle
hauing
testified
the
faith
of
the
Colossians
,
Good
works
are
fruits
of
faith
.
heere
he
faith
,
that
he
prayed
further
for
them
,
that
they
might
be
fruitfull
in
all
good
workes
,
whence
wee
may
conclude
,
that
good
workes
follow
faith
,
and
are
fruits
of
faith
,
wee
shall
finde
this
point
if
we
obserue
it
constantly
,
taught
by
the
Apostle
.
For
first
,
he
teacheth
that
we
are
iustified
by
faith
in
Christ
,
and
then
sanctified
,
and
that
our
sanctification
is
a
fruit
of
our
iustification
,
and
therefore
,
good
workes
which
are
part
of
sanctification
,
they
follow
faith
,
and
are
fruits
of
faith
in
them
that
are
iustified
.
Hence
it
is
that
hee
saith
,
1.
Tim
.
1.5
.
that
loue
and
so
the
duties
of
loue
,
good
workes
,
come
out
of
a
pure
heart
,
good
conscience
and
faith
vnfained
,
and
that
text
cleerely
prooues
this
truth
,
it
needs
no
further
light
for
manifestation
of
it
.
The
vse
of
this
point
may
be
this
,
are
good
works
fruits
of
faith
,
then
it
is
erroneous
,
It
is
erroneous
to
say
,
that
workes
are
the
forme
and
life
of
faith
.
nay
,
very
absurd
,
to
say
as
the
Papists
doe
,
that
they
are
the
forme
and
life
of
faith
,
not
to
make
faith
to
be
faith
,
but
to
make
it
good
,
liuely
and
auailable
to
iustification
,
for
so
they
teach
.
Now
this
is
very
grosse
,
who
knowes
not
that
it
is
contrary
to
all
reason
,
being
contrary
to
the
course
of
nature
,
to
say
,
that
the
fruit
giues
life
to
the
tree
,
euery
man
that
knowes
anie
thing
can
say
to
the
contrary
,
that
the
tree
giues
life
to
the
fruit
,
so
saith
giues
life
to
good
workes
,
not
good
workes
to
faith
,
to
make
it
auaileable
to
iustification
,
the
life
and
forme
of
faith
,
by
which
it
is
effectuall
to
iustifie
,
is
speciall
affiance
and
trust
on
Gods
mercy
in
Christ
,
and
though
such
faith
cannot
be
without
works
after
it
haue
iustified
,
they
follow
vpon
it
as
fruits
,
yet
doe
they
not
concurre
with
faith
to
the
forming
of
it
in
the
act
of
iustification
,
they
hauing
relation
to
faith
as
fruits
,
they
onely
as
fruits
declare
it
to
be
effectuall
in
it selfe
,
they
giue
not
life
vnto
it
.
In
the
next
place
in
that
the
Apostle
is
not
content
to
say
,
(
that
ye
might
walke
worthy
of
the
Lord
)
but
hee
addes
bringing
forth
as
being
fruitfull
,
Our
obedience
to
Gods
will
must
not
be
onely
inward
and
habituall
.
we
are
taught
that
our
obedience
must
not
be
only
inward
and
habituall
,
we
must
not
content
our selues
with
the
hauing
of
any
grace
,
be
it
neuer
so
excellent
,
be
it
faith
or
the
feare
of
God
,
but
we
are
to
shew
it
and
let
it
appeare
in
the
actions
of
faith
and
of
the
feare
of
God
,
as
fruitfull
trees
in
their
season
doe
bud
and
blossome
and
their
fruits
grow
to
ripenesse
,
and
yeeld
comfort
to
the
owners
,
so
our
obedience
and
subiection
to
Gods
will
and
grace
wrought
in
vs
,
must
shew
it selfe
in
the
fruits
of
it
,
to
the
glory
of
God
,
and
the
good
of
our
brethren
,
and
hence
it
is
,
that
the
Godly
are
called
trees
planted
by
the
water
side
which
bring
foorth
fruit
in
due
season
,
yea
,
so
planted
,
Psal
.
1.3
.
as
that
in
respect
of
their
rooting
they
feel
not
when
the
heat
commeth
,
Ierem
.
17.1
.
&
the
yeere
of
drought
cannot
make
them
cease
yeelding
fruit
.
Thus
it
is
with
all
Gods
children
,
&
thus
it
ought
to
bee
with
all
of
vs
,
that
haue
anie
grace
wrought
in
vs
,
So
it
ought
to
be
with
all
that
haue
any
grace
wroght
in
them
.
we
are
to
manifest
in
the
fruits
of
grace
,
&
there
is
great
reason
for
this
,
for
why
?
the
Lord
will
haue
his
grace
that
is
in
vs
,
known
both
to
our selues
&
others
,
that
is
the
end
of
al
the
Lords
dealing
with
vs
,
either
by
prosperity
or
aduersity
,
to
discouer
what
is
within
vs
,
what
grace
there
is
in
our
hearts
;
we
our selues
cannot
know
whether
we
haue
any
grace
in
vs
or
no
,
but
by
the
fruits
of
it
,
for
example
,
the
sappe
of
a
tree
beeing
good
,
the
tree
is
good
,
yet
it
is
not
knowen
to
be
good
by
the
sappe
,
but
by
the
fruits
of
it
,
so
we
are
not
knowen
to
be
good
and
to
haue
grace
in
vs
,
but
by
the
fruits
of
grace
,
and
therefore
the
grace
that
is
wrought
in
vs
,
must
appeare
in
the
fruits
of
it
,
the
feare
of
God
must
shew
it selfe
in
the
fruits
of
it
,
yea
,
in
the
proper
fruits
,
such
as
properly
issue
and
come
from
the
grace
of
Gods
feare
,
wrought
in
the
hearts
of
Gods
Children
,
and
those
are
specially
these
,
euen
a
trembling
and
a
reuerent
awe
of
God
in
prosperity
,
and
a
willing
and
ioyfull
subiection
to
his
will
in
aduersity
,
not
to
bee
lift
vp
in
pride
,
or
to
lie
securely
in
sinne
in
prosperitie
,
or
to
be
vtterly
deiected
in
time
of
aduersity
,
but
to
tremble
before
the
Lord
in
prosperity
,
when
the
hearts
of
the
wicked
are
most
lift
vp
,
and
to
be
inwardly
comforted
in
the
Lord
in
time
of
aduersity
,
these
be
the
fruits
that
must
be
sent
forth
from
the
inward
root
the
true
feare
of
God
,
and
thus
the
grace
of
God
,
that
is
in
vs
whatsoeuer
it
bee
,
must
appeare
in
the
fruits
of
it
.
And
that
wee
may
bee
stirred
vp
to
this
duty
,
consider
wee
that
the
Lord
will
not
,
acknowledge
any
grace
in
vs
,
vnlesse
it
appeare
in
the
fruits
,
the
Lord
sayth
to
Abraham
,
when
he
saw
his
willingnesse
to
offer
his
son
in
sacrifice
,
now
I
know
that
thou
fearest
me
,
seeing
for
my
sake
thou
hast
not
spared
thine
onely
sonne
:
Gen.
22.12
.
The
Lord
knew
what
heart
was
in
Abraham
before
,
he
knowes
the
hearts
of
all
his
,
but
then
by
that
fruit
hee
did
acknowledge
his
true
feare
to
be
in
him
:
so
doth
the
Lord
,
then
acknowledge
any
grace
in
vs
,
when
it
appeares
in
the
fruits
of
it
;
againe
,
we
must
know
if
we
content
our selues
with
the
habite
of
righteousnesse
in
the
hauing
of
any
grace
in
our
hearts
,
the
Papists
shall
rise
vp
in
iudgement
against
vs
,
and
condemn
vs
,
for
they
bring
foorth
the
fruits
of
their
false
religion
,
and
blinde
deuotion
,
yea
the
very
Athiests
and
vilest
Miscreants
of
the
world
,
shall
stand
vp
in
iudgement
against
vs
,
for
they
walke
after
their
lusts
,
they
shew
the
corruption
of
their
hearts
in
all
cursed
fruits
of
impiety
and
sinne
,
let
it
then
be
a
shame
for
vs
to
be
behind
them
;
let
as
many
of
vs
as
perswade
our selues
wee
are
religious
and
fearing
God
,
be
stirred
vp
to
expresse
the
power
and
fruit
of
our
religion
and
feare
,
that
so
the
Lord
may
acknowledge
his
owne
grace
in
vs
,
wrought
by
his
owne
good
Spirit
,
and
that
neither
Papists
nor
Atheists
may
euer
by
the
euidence
of
their
vnsauory
fruits
,
rise
vp
against
vs
in
iudgement
,
and
condemne
vs.
Note
we
further
,
the
Apostle
saith
,
fruitfull
in
all
good
workes
,
We
must
expresse
grace
receiued
in
all
good
fruits
.
whence
we
are
taught
that
wee
are
to
expresse
the
grace
that
is
in
vs
by
all
good
fruits
,
for
as
true
regeneration
is
vniuersall
,
a
transformation
of
the
whole
man
into
the
image
of
Christ
,
so
it
must
appeare
and
shew
it selfe
in
all
the
powers
of
the
soule
,
and
if
we
be
able
to
doe
much
,
we
are
not
to
content
our selues
with
doing
a
little
,
as
the
Lord
shall
enable
vs
,
we
must
be
fruitful
in
all
good
works
and
this
is
indeed
a
sure
testimony
of
the
soundnesse
of
religion
.
Before
wee
leaue
these
words
,
a
cauill
of
the
Popish
sort
occasioned
from
this
,
and
the
like
places
of
Scripture
,
is
to
bee
answered
.
Hence
the
Papists
take
occasion
to
wrangle
and
to
reason
against
that
truth
taught
by
our
Church
,
that
the
best
workes
of
beleeuers
are
stained
with
sinne
,
after
this
manner
(
say
they
)
we
finde
that
the
holy
Ghost
heere
and
in
other
places
of
Scripture
calleth
many
workes
of
beleeuers
,
good
workes
,
and
wee
must
needes
thinke
the
holy
Ghost
speaketh
the
truth
:
but
if
they
were
infected
with
sinne
,
they
could
not
be
truely
called
good
,
for
it
can
be
no
good
worke
that
faileth
either
in
substance
or
in
circumstance
,
or
that
hath
anie
one
fault
in
it
,
bonum
ex
integra
causa
,
malum
ex
quolibet
defectu
,
that
is
truely
good
,
that
is
euery
way
good
,
and
that
is
bad
that
hath
any
defect
,
therefore
you
must
either
say
,
that
the
holy
Ghost
cals
euill
good
,
and
that
is
blasphemous
,
or
else
acknowledge
many
good
workes
free
from
sinne
.
To
this
we
answer
:
first
,
they
reason
from
an
Epithite
or
title
that
the
Scripture
giues
to
workes
considered
in
the
abstract
by
themselues
as
they
are
commanded
,
or
as
we
are
moued
to
doe
them
,
and
so
indeed
they
are
holy
and
good
,
but
that
is
no
good
argument
nor
proof
,
that
good
duties
done
by
vs
,
admitte
we
be
true
beleeuers
,
are
perfectly
good
as
we
do
them
,
and
that
they
are
free
from
the
staine
of
sinne
as
they
come
from
vs.
Replie
.
Againe
,
because
they
will
say
wee
finde
,
workes
called
good
in
concreto
,
considered
together
with
the
doers
,
&
as
they
are
done
by
beleeuers
.
Matth
,
3
,
16.
Let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
&
glorifie
your
father
which
is
in
heauen
.
The
holy
ghost
calling
works
done
by
vs
good
it
follows
they
are
not
infected
with
sin
,
for
if
they
be
infected
(
say
they
)
then
they
cannot
be
truly
called
good
.
Wee
answere
againe
that
is
not
true
they
say
;
that
if
workes
be
infected
with
sinne
,
then
they
cannot
be
truely
called
good
,
for
workes
inioyned
by
God
,
are
very
good
in
their
owne
kinde
,
and
good
as
they
come
from
grace
,
and
the
root
of
Faith
,
&
the
infection
they
receiue
by
our
corruption
,
intermedling
in
the
doing
of
them
doth
not
prooue
that
they
are
not
truly
good
,
but
that
they
are
not
perfectly
good
,
and
it
makes
them
come
short
in
the
measure
of
goodnesse
and
perfection
,
and
so
the
workes
of
true
beleeuers
stained
with
sinne
,
may
be
,
and
are
in
the
scriptures
called
good
,
because
they
are
truely
,
though
not
perfectly
good
,
as
one
saith
well
,
they
are
called
good
,
not
after
perfect
iustice
,
but
as
is
agreeable
to
our
human
fragility
.
The
last
words
of
this
verse
containe
the
effect
of
fruitfulnesse
,
in
good
workes
,
namely
a
further
measure
of
illumination
and
knowledge
of
God
,
Interpretation
.
we
are
to
vnderstand
knowledge
of
things
to
be
beleeued
concerning
God
,
either
touching
his
Essence
,
attributes
,
or
workes
,
but
specially
experimentall
knowledge
of
his
grace
and
mercy
in
Christ
vnto
saluation
,
for
these
wordes
haue
reference
to
that
in
the
6.
verse
(
truly
knew
the
grace
of
God
)
the
first
thing
weare
to
obserue
from
them
,
is
from
the
dependance
of
them
,
with
the
words
going
before
,
in
that
the
Apostle
saith
,
being
fruitful
in
al
good
works
,
&
so
increasing
in
the
knowledge
of
God
,
we
are
taught
that
fruitfulnes
in
good
works
,
it
brings
forth
a
further
measure
of
diuine
&
sauing
knowledge
,
good
life
increaseth
sauing
knowledge
of
God
,
Fruitfulnesse
in
good
works
brings
forth
a
further
measure
of
sauing
knowledge
.
he
that
is
fruitfull
in
good
works
,
he
feedes
vpon
his
owne
works
,
&
by
the
very
iuice
of
such
fruits
;
his
knowledge
of
the
grace
of
God
is
nourished
and
increased
,
indeed
many
wicked
men
,
whose
liues
,
abound
with
much
impiety
,
and
are
ouerspread
with
cursed
fruits
of
sinne
,
haue
sometimes
a
great
measure
of
diuine
knowledge
,
and
by
study
and
paines
,
doe
encrease
it
,
but
the
point
is
this
,
that
diuine
and
sauing
knowledge
is
encreased
by
fruitfulnes
in
good
workes
,
and
this
may
further
be
confirmed
by
Scripture
,
Iohn
7.17
.
saith
our
Sauiour
,
if
anie
man
doe
the
will
of
God
,
hee
shall
know
of
the
doctrine
whether
it
be
of
God
;
he
there
proceedes
from
dooing
the
will
of
God
to
the
knowledge
of
his
doctrine
.
What
man
is
he
that
feareth
the
Lord
?
Psalm
.
25.2
.
him
will
he
teach
the
way
that
he
shall
chuse
,
and
verse
14.
the
secret
of
the
Lord
is
reuealed
to
them
that
feare
him
:
and
his
couenant
to
giue
them
vnderstanding
:
which
wordes
must
needs
be
vnderstood
of
encrease
of
knowledge
,
because
no
man
feares
the
Lord
with
true
filiall
feare
,
but
he
hath
some
knowledge
of
his
mercy
;
and
this
also
may
be
further
strengthened
by
reasons
.
First
,
the
more
we
exercise
ourselues
in
the
feare
of
the
Lord
,
the
more
holy
wee
are
,
and
the
more
holy
,
the
better
able
are
wee
,
to
discerne
holy
things
;
as
in
manuary
trades
,
the
more
a
man
of
ordinary
capacity
doth
exercise
himselfe
in
his
trade
,
the
more
cunning
and
skilfull
he
becomes
:
so
the
practise
of
holy
duties
,
doth
helpe
and
strengthen
vnderstanding
of
holy
precepts
.
Secondly
,
the
more
holie
we
are
,
the
neerer
we
come
to
the
nature
of
God
,
and
to
the
puritie
of
his
word
,
and
so
wee
are
better
able
to
discerne
things
reuealed
from
God
in
his
word
.
The
vse
of
the
point
is
this
,
do
good
workes
serue
,
not
onely
to
the
glory
of
God
,
and
the
good
of
men
;
but
doe
they
rebound
backe
to
our selues
,
euen
to
this
vse
also
,
to
a
further
encrease
of
sauing
knowledge
,
The
right
vse
of
encreasing
in
knowledge
is
to
bee
doers
of
the
thing
we
doe
know
.
learne
the
right
method
and
order
of
proceeding
.
Dost
thou
desire
to
encrease
and
to
grow
in
the
knowledge
of
God
;
then
bee
a
doer
of
that
thou
knowest
already
,
and
thou
shalt
be
blessed
in
thy
deed
as
Iames
speakes
,
cap
.
1.24
.
thou
shalt
finde
a
blessing
on
thy
good
work
,
to
bring
forth
a
further
measure
of
knowledge
.
Many
say
they
desire
the
knowledge
of
God
,
and
to
be
instructed
in
his
waies
,
but
in
the
meane
while
they
will
not
forsake
their
owne
euill
waies
,
and
so
though
they
haue
means
of
instruction
,
they
faile
of
their
purpose
.
Dost
thou
come
to
the
hearing
of
the
word
and
thinke
to
be
further
built
vp
in
sauing
knowledge
,
and
yet
art
guilty
to
thy selfe
,
that
thou
art
so
farre
from
beeing
fruitfull
in
good
workes
,
as
thou
hast
not
reformed
that
sinne
of
thine
,
whereof
thou
hast
often
beene
conuinced
,
be
it
pride
,
couetousnesse
,
&c.
I
dare
be
bold
to
tell
thee
it
is
not
possible
,
thou
shalt
finde
that
the
Lord
will
punish
thy
fruitlesse
hearing
,
with
dulnesse
and
hardnes
of
heart
.
A
scorner
seeketh
wisedome
and
findeth
it
not
,
Prou.
14.6
.
or
shee
will
not
be
found
,
for
so
much
doth
the
holy
ghost
imply
in
that
sentence
,
that
the
grace
of
Gods
spirit
estrangeth
it selfe
,
not
onely
from
such
as
scorne
and
deride
religion
,
but
from
such
as
professe
religion
,
and
li●e
wickedly
,
from
the
proud
and
vngodly
,
and
if
God
withhold
or
withdraw
his
grace
,
what
can
follow
,
but
heauinesse
of
minde
,
hardnesse
of
heart
,
and
vntowardnes
to
euery
good
duty
.
The
wordes
themselues
doe
further
offer
vnto
vs
this
poynt
of
instruction
,
We
are
to
goe
on
from
one
measure
of
sauing
knowledge
to
another
.
being
the
very
matter
and
substance
of
them
,
that
we
are
to
goe
on
from
one
measure
of
sauing
knowledge
to
another
,
we
are
to
encrease
in
the
knowledge
of
God
.
This
truth
appeares
both
in
generall
,
that
we
are
to
grow
in
grace
,
and
in
speciall
,
2.
Pet
.
3.18
.
that
wee
are
to
grow
in
the
knowledge
of
God
,
in
one
and
the
same
sentence
,
grow
in
grace
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
:
the
equity
and
reason
of
it
is
laid
down
,
they
that
know
most
,
know
but
in
part
.
1.
Cor
13.9
.
Therefore
wee
are
to
labour
euery
day
for
increase
of
holy
knowledge
,
and
to
that
purpose
let
vs
consider
,
that
if
we
haue
the
meanes
of
knowledge
,
and
doe
not
increase
in
knowledge
,
it
argues
that
wee
are
soule-sicke
,
Motiue
.
and
that
there
is
some
secret
distemperature
in
our
soules
,
if
a
man
eate
and
drinke
,
and
finde
not
his
body
thereby
nourished
and
strengthened
,
he
must
needs
thinke
all
is
not
well
within
him
;
so
if
wee
come
to
the
feeding
of
our
soules
both
by
the
worde
and
sacraments
,
and
finde
no
encrease
of
grace
and
sauing
knowledge
,
it
is
more
then
a
presumption
that
our
soules
are
distempered
and
much
out
of
order
.
Againe
if
we
content
our selues
in
our
weake
and
small
measure
of
knowledge
,
we
are
in
great
danger
to
bee
seduced
,
and
drawen
into
any
error
,
for
certainely
where
we
are
weake
(
be
it
in
vnderstanding
,
or
be
it
in
affection
)
there
the
temptation
will
come
against
vs
,
at
one
time
or
other
.
If
then
we
would
not
make
it
more
then
probable
,
euen
plaine
to
our selues
,
that
we
haue
some
festred
sore
,
and
some
lurking
disease
in
our
hearts
,
if
we
would
not
be
corrupted
and
misled
by
popish
inchanters
,
and
seducers
,
and
perish
together
with
them
,
let
vs
labour
to
encrease
in
knowledge
,
and
holy
vnderstanding
,
that
we
may
find
the
truth
,
hold
the
truth
,
walke
in
the
truth
,
and
liue
and
die
in
the
truth
.
VER
.
11.
Strengthened
with
all
might
through
his
glorious
power
;
vnto
all
patience
,
and
long
suffering
with
ioyfulnesse
.
This
verse
is
a
continuance
of
the
Apostles
answer
to
the
doubt
arising
from
the
first
words
of
the
former
verse
,
where
the
Apostle
saith
,
he
praied
for
the
Colossians
that
they
might
walke
worthy
of
the
Lord
.
Some
might
therupon
demand
,
how
shall
we
walk
worthy
of
the
Lord
,
his
answer
was
begunne
in
these
wordes
,
beeing
fruitfull
in
all
good
workes
,
and
heere
it
is
continued
,
that
we
walk
worthy
of
the
Lord
,
note
onely
by
beeing
fruitfull
in
good
workes
,
but
also
by
beeing
strengthened
with
all
might
.
And
withall
the
Apostle
layes
downe
the
efficient
cause
and
beginning
of
that
strength
,
namely
the
glorious
power
of
God
,
together
with
the
vse
of
it
in
two
particulars
,
namely
in
patience
and
long
suffering
(
vnto
all
patience
and
long
suffering
)
and
further
makes
knowen
the
quality
and
condition
of
these
two
things
in
the
last
word
(
ioyfulnesse
)
these
are
the
generall
parts
of
this
verse
.
Come
wee
to
the
words
of
it
,
and
first
of
these
wordes
(
strengthened
with
all
might
)
through
his
glorious
power
,
by
might
is
meant
inward
ability
of
mind
and
will
,
because
this
might
is
to
be
vsed
in
patience
and
long
suffering
,
Interpretation
.
which
are
inward
graces
of
the
minde
and
will
,
and
by
all
might
,
is
meant
all
kind
of
inward
strength
,
answerable
to
the
quality
or
multiplicity
of
trials
and
affections
(
glorious
power
)
by
power
wee
are
to
vnderstand
the
actuall
power
of
God
,
Psal
115.3
.
and
that
not
generall
,
whereby
he
effecteth
what
he
willeth
.
Our
God
is
in
Heauen
,
hee
doth
whatsoeuer
hee
will
,
Ephes
.
1.19
.
but
his
more
speciall
power
working
grace
in
them
that
beleeue
,
and
this
is
called
his
glorious
power
,
by
an
excellency
,
that
is
his
power
,
specially
manifesting
his
glory
,
hence
it
is
that
wee
find
his
glory
and
power
promiscually
put
one
for
another
:
as
thus
then
these
first
words
are
to
be
conceiued
,
Rom.
6.4
.
Ephes
.
3.16
.
strengthened
with
all
kinde
of
inward
ability
of
mind
and
will
,
through
the
actuall
power
of
God
,
which
worketh
grace
in
them
that
beleeue
,
to
the
speciall
manifestation
of
his
glory
.
In
the
first
place
we
are
to
marke
the
first
word
of
this
verse
(
strengthened
)
the
Apostle
saith
not
being
strong
in
the
time
present
,
as
before
,
(
being
fruitfull
)
and
increasing
,
but
in
the
time
past
(
strengthened
)
whence
we
may
gather
this
point
of
instruction
that
strength
to
beare
affliction
must
not
onely
shew
it selfe
in
time
of
affliction
,
Strength
to
beare
affliction
must
bee
prouided
before
affliction
come
but
it
must
be
prouided
aforehand
,
wee
must
bee
well
appointed
and
furnished
with
strength
against
the
time
of
trouble
,
which
must
shew
it selfe
in
bearing
of
it
with
patience
.
The
Apostles
wordes
are
very
direct
and
plaine
,
he
saith
wee
must
be
strengthened
vnto
patience
,
and
this
is
further
cleered
,
where
the
Apostle
verse
10.
exhorteth
to
be
strong
in
the
Lord
,
Ephes
.
6.
and
in
the
power
of
his
might
,
and
presently
in
the
next
word
subioynes
that
wee
must
bee
armed
,
and
at
all
points
prouided
,
and
put
on
the
compleat
armour
of
God
,
that
wee
may
be
able
to
stand
against
the
assaults
of
the
Diuell
,
and
verse
13.
For
this
cause
(
saith
he
)
take
vnto
you
the
whole
armour
of
God
,
that
wee
may
bee
able
to
resist
in
the
euill
day
,
that
is
either
of
temptation
or
affliction
,
Luke
21.19
.
it
is
worthy
obseruation
to
this
purpose
,
that
our
Sauiour
saith
,
possesse
your
soules
in
patience
,
patience
and
strength
to
beare
afflictions
must
bee
ours
,
not
by
vsurpation
nor
yet
by
lawfull
vse
and
occupation
,
as
a
thing
borrowed
for
the
present
,
but
by
iust
title
and
possession
,
we
must
haue
it
of
our
owne
,
we
must
be
prouided
of
it
to
vse
when
time
shall
serue
,
and
the
reason
and
ground
of
this
is
,
because
wee
cannot
haue
it
at
any
time
when
we
please
,
the
very
light
of
nature
teacheth
men
to
prouide
things
of
speciall
vse
a
forehand
,
which
they
cannot
easily
come
by
,
when
occasion
serues
to
vse
them
.
Now
because
the
word
(
prouide
)
is
a
word
of
implication
,
and
implies
the
vse
of
meanes
,
for
prouision
is
made
by
meanes
,
some
may
desire
more
speciall
direction
in
this
case
,
what
meanes
may
bee
vsed
to
furnish
themselues
with
strength
against
the
time
of
trouble
and
affliction
;
Meanes
to
be
vsed
to
furnish
vs
with
strength
against
time
of
affliction
for
the
satisfying
of
their
desire
let
them
know
that
the
meanes
are
not
onely
generall
,
as
the
word
,
praier
,
&c
seruing
to
worke
and
encrease
anie
grace
in
them
;
but
there
be
two
things
that
peculiarly
serue
as
speciall
meanes
to
this
purpose
,
to
furnish
vs
and
giue
vs
possession
of
strength
against
the
time
of
trouble
and
affliction
,
the
first
is
a
frequent
and
serious
consideration
of
the
manner
of
our
tenure
,
in
what
sort
we
hold
and
enioy
the
good
things
of
this
life
,
health
,
wealth
and
such
like
,
that
it
is
conditional
,
that
we
hold
them
with
condition
of
the
crosse
,
with
a
limitation
of
Gods
correction
,
wee
must
often
thinke
on
it
,
that
the
promise
made
that
such
as
feare
the
Lord
shall
eat
the
good
things
of
the
land
,
is
with
condition
of
the
Lords
triall
and
correction
that
they
shal
eat
them
;
vnlesse
it
please
the
Lord
otherwise
to
try
and
correct
them
;
again
we
are
often
to
meditate
on
the
immutability
of
Gods
loue
,
that
his
loue
neuer
changeth
,
but
hee
is
the
same
good
God
,
when
he
afflicteth
,
as
when
he
prospereth
any
of
his
children
,
if
we
perswade
our selues
that
we
are
within
the
compasse
of
his
speciall
loue
,
wee
must
often
thinke
vpon
it
,
that
his
loue
is
without
change
,
and
that
whom
he
loues
once
he
loues
for
euer
,
he
may
change
our
estate
as
seemes
good
to
him
,
from
prosperity
to
aduersity
,
but
he
is
the
same
good
God
,
no
changeling
,
good
before
affliction
,
good
in
affliction
,
and
euer
good
to
his
children
,
and
if
this
bee
thought
vpon
and
setled
,
it
will
furnish
our
hearts
with
a
notable
measure
of
Christian
courage
and
fortitude
,
we
shall
finde
our selues
enabled
with
Iobs
strength
,
to
beare
the
greatest
affliction
,
these
two
things
then
must
bee
thought
vpon
and
remembred
,
Iob
13.15
.
that
our
hold
of
the
good
things
of
this
life
is
conditional
;
and
that
Gods
loue
is
vnchangeable
,
and
we
shall
then
be
prouided
of
strength
against
the
time
of
triall
and
affliction
;
and
know
withall
that
for
want
of
this
preparation
,
when
affliction
comes
we
shall
either
grow
impatient
and
seek
vnlawfull
means
,
Strength
to
beare
afflictions
being
not
prouided
afore-hand
makes
men
either
become
impatient
,
or
else
to
vse
vnlawful
means
.
or
else
haue
(
it
may
be
)
a
boldnesse
,
but
a
desperate
boldnesse
,
without
all
comfort
,
such
as
is
commonly
in
cowards
,
who
being
put
to
an
exigent
,
are
sometimes
rashly
bold
,
and
desperately
hardy
,
but
wee
shall
not
bee
able
to
bee
bold
with
consideration
as
the
preacher
hath
taught
vs.
In
the
day
of
wealth
be
of
good
comfort
,
and
in
the
day
of
affliction
consider
,
that
is
,
consider
the
author
and
vse
of
thy
affliction
,
let
vs
then
often
thinke
vpon
our
hould
of
the
goods
of
this
life
,
and
the
immutability
of
Gods
loue
,
that
so
we
may
be
strengthened
to
beare
with
consideration
the
greatest
affliction
.
It
followeth
(
with
all
might
)
as
the
first
word
teacheth
that
strength
must
be
prouided
,
so
these
wordes
shew
the
measure
of
prouision
,
that
wee
must
euery
way
bee
furnished
with
strength
to
beare
affliction
,
if
there
were
onely
one
kind
of
calamity
and
affliction
,
then
one
sort
of
strength
might
suffice
,
but
seeing
there
are
manifolde
,
We
must
euery
way
be
furnished
with
strength
to
bear
affliction
Psalm
.
34.19
.
yea
a
thousand
fold
,
many
and
great
troubles
,
our
strength
must
be
answerable
I
might
heere
runne
into
a
large
field
&
speak
much
of
the
afflictions
of
Gods
children
,
and
thereby
proue
that
we
ought
euery
way
to
be
prouided
of
strength
to
beare
them
,
but
I
choose
rather
to
apply
this
.
And
for
the
vse
know
wee
it
is
not
sufficient
for
vs
to
bee
prouided
of
strength
in
mind
onely
,
but
our
hearts
must
also
be
furnished
with
strength
,
as
we
vse
to
say
,
that
a
man
that
endures
any
paine
stoutly
and
vnappalled
,
hee
is
a
man
of
a
stout
heart
:
so
indeed
it
may
truly
be
said
,
when
any
affliction
is
borne
with
patience
and
comfort
,
that
the
heart
is
stablished
with
Christian
courage
,
wee
must
not
onely
know
that
the
good
things
of
this
life
are
held
with
a
condition
of
the
crosse
,
and
that
Gods
loue
neuer
changeth
;
but
we
must
in
preparation
of
heart
be
ready
willingly
to
forgo
these
good
things
and
be
fully
assured
in
our
hearts
of
Gods
loue
towards
vs
,
howsoeuer
hee
deale
with
vs
though
hee
should
kill
vs
as
Iob
speakes
;
that
is
the
right
way
to
be
strengthened
with
all
might
to
beare
afflictions
with
patience
,
and
to
be
at
all
points
prouided
against
impatiency
,
for
indeed
it
is
the
right
way
to
be
strengthened
against
any
sinne
,
to
haue
the
heart
stablished
with
grace
;
as
the
way
to
keepe
out
couetousnesse
,
is
not
as
the
Popish
sort
teach
by
wilfull
casting
away
our
goods
,
&
vowing
voluntary
pouerty
,
there
may
be
great
corruptions
in
the
heart
after
such
deuised
meanes
are
vsed
,
because
they
are
not
ordained
of
God
they
are
not
blessed
,
but
by
casting
out
of
the
heart
distrust
of
Gods
prouidence
and
too
much
loue
of
this
world
,
that
is
the
way
to
keepe
out
couetousnesse
,
and
so
the
way
to
bee
strengthened
vnto
all
patience
,
is
to
be
ready
in
preparation
of
heart
to
forgo
all
the
good
things
of
this
life
,
and
to
be
fully
assured
of
Gods
vnchangeable
loue
towards
vs
,
and
to
helpe
vs
forward
in
this
duty
,
We
are
to
consider
that
affliction
will
discouer
,
what
is
in
vs.
consider
wee
,
that
when
affliction
comes
it
will
trie
our
strength
whether
our
strength
bee
onely
in
our
heads
or
sunke
downe
and
settled
in
our
hearts
or
no
,
as
one
saith
well
,
affliction
is
a
very
tell-tale
,
it
will
looke
into
euery
corner
of
vs
,
and
draw
out
from
vs
what
is
within
,
it
will
discouer
and
tell
abroad
to
all
that
looke
vppon
vs
what
is
in
our
hearts
,
whether
weakenesse
or
strength
,
we
know
it
made
a
difference
betweene
Iob
and
his
wife
in
this
kind
though
both
of
them
were
happily
strong
aforehand
in
their
measure
of
vnderstanding
touching
the
nature
,
author
,
and
quality
of
affliction
,
yet
when
affliction
came
it
discouered
in
the
one
strength
and
in
the
other
weakenesse
of
heart
,
so
it
will
doe
with
vs
,
and
therefore
it
behooueth
vs
to
labour
to
bee
strengthened
with
all
might
,
that
when
triall
of
affliction
comes
,
it
may
not
shame
vs
,
laying
open
our
weaknesse
to
all
the
world
,
pray
wee
euer
with
Dauid
that
our
hearts
may
bee
sound
,
that
we
be
not
ashamed
,
sound
without
halting
&
dissembling
,
sound
without
distrust
,
the
roote
of
grudging
and
complaining
,
that
so
wee
may
bee
sound
and
strong
both
in
mind
and
heart
,
vnto
all
patience
and
comfort
in
the
greatest
triall
and
affliction
.
Come
we
to
the
efficient
and
beginning
of
strength
to
beare
all
afflictions
,
namely
the
glorious
power
of
God
,
that
is
his
actuall
power
,
whence
first
briefely
obserue
wee
that
the
actuall
power
of
God
,
doth
not
onely
worke
vppon
the
will
of
man
by
changing
it
in
the
first
conuersion
,
which
the
Papists
denie
,
who
say
it
is
in
the
power
of
mans
will
,
either
to
receiue
or
refuse
grace
offered
,
cleane
contrary
to
many
places
of
Scripture
.
I
will
not
stand
to
reason
that
point
with
them
.
But
hence
it
appeares
that
the
power
of
God
doth
not
onely
worke
vppon
the
will
in
the
first
conuersion
,
The
power
of
God
not
only
workes
on
the
will
in
the
first
conuersion
but
a●terward
also
.
Heb
.
6.19
.
but
doth
likewise
afterward
worke
strength
in
them
that
beleeue
,
and
this
is
to
bee
obserued
,
to
this
purpose
it
teacheth
vs
,
whence
it
is
that
true
iustifying
faith
faileth
not
;
and
that
hope
is
said
to
bee
an
anchor
sure
and
stedfast
;
this
comes
to
passe
,
through
the
power
of
Christ
;
which
in
his
members
is
a
continued
power
,
working
strength
and
hability
in
them
,
and
neuer
wholly
interrupted
,
it
is
not
any
vertue
or
excellency
in
faith
it selfe
,
or
in
hope
it selfe
,
that
makes
eyther
of
them
,
of
neuer
failing
continuance
,
for
both
faith
and
hope
are
changeable
in
themselues
,
and
nothing
in
it selfe
vnchangeable
but
God
,
but
the
power
of
Christ
it
is
euer
working
in
some
degree
in
his
members
that
makes
faith
not
to
faile
,
and
hope
an
anchor
sure
and
stedfast
.
Hence
it
is
that
the
Apostle
saith
,
wee
are
kept
through
faith
vnto
saluation
,
but
how
?
Hence
it
is
that
faith
neuer
faileth
.
1.
Pet
.
1.5
.
not
by
any
strength
in
faith
it selfe
,
but
by
the
power
of
God
.
The
wordes
are
very
pregnant
for
the
proofe
of
this
,
and
very
emphaticall
,
we
are
kept
,
or
as
the
originall
word
is
,
being
military
,
wee
are
guarded
as
with
a
strong
garrison
by
the
power
of
God
,
by
which
our
faith
is
fenced
and
fortified
against
all
hostility
,
so
as
no
enemy
of
our
saluation
can
breake
in
vpon
it
,
to
ouercome
it
,
we
may
be
assured
of
it
,
as
many
as
are
begotten
to
a
liuely
hope
,
by
the
resurrection
of
Iesus
Christ
,
that
our
faith
shall
stand
and
neuer
be
quelled
in
the
greatest
trials
,
it
beeing
supported
,
Our
strength
by
which
wee
stand
in
affliction
,
is
no●
of
our selues
,
but
from
the
power
of
God
.
strengthened
and
guarded
by
the
omnipotent
actuall
power
of
God
;
we
are
further
to
obserue
that
the
power
and
strength
by
which
we
stand
vpright
in
the
time
of
trouble
and
beare
with
patience
any
affliction
,
is
not
of
our selues
,
but
from
the
power
of
the
Lord
,
we
are
strengthened
with
all
might
vnto
all
patience
through
his
glorious
power
,
for
why
?
it
is
the
actuall
power
of
God
,
that
doth
but
support
and
strengthen
faith
as
we
haue
heard
,
and
also
doth
worke
in
them
that
beleeue
,
a
feeling
consideration
of
Gods
vnchangeable
loue
towards
them
,
and
a
preparation
of
heart
,
willingly
to
beare
any
trouble
,
euen
they
that
beleeue
haue
not
these
things
of
themselues
,
but
from
the
actuall
power
of
God
working
in
them
.
Hence
it
is
that
the
Apostle
saith
of
himselfe
,
Phil
.
4.13
.
that
he
was
enabled
and
prouided
of
strength
,
to
endure
any
condition
of
life
,
to
bee
full
and
to
bee
hungry
,
to
abound
and
to
haue
want
:
not
by
any
power
of
himselfe
,
but
by
the
helpe
of
Christ
,
and
againe
wee
shall
find
,
that
the
dearest
seruants
of
God
,
such
as
haue
had
great
measure
of
strength
to
beare
afflictions
,
if
the
Lord
did
but
a
little
withdraw
his
hand
from
them
,
their
weakenesse
hath
then
appeared
,
wee
see
it
in
Iob
who
whilst
hee
had
the
power
of
God
,
to
support
and
strengthen
him
,
was
able
in
his
greatest
extremity
,
when
hee
was
touched
not
onely
in
goods
,
but
also
in
his
children
,
to
blesse
God
,
and
with
wise
consideration
of
the
hand
that
smote
him
;
to
reproue
&
sharply
to
check
the
folly
of
his
wife
.
Yet
we
find
that
afterward
,
when
the
Lord
did
but
a
little
withdraw
his
hand
,
to
shew
that
Iob
stood
not
by
his
owne
strength
,
but
by
his
power
,
then
did
Iobs
corruption
and
weaknesse
shew
it selfe
,
and
cause
him
to
breake
out
into
some
vnbeseeming
termes
of
impatiency
;
it
is
then
most
cleare
,
that
strength
by
which
wee
stand
in
time
of
affliction
is
not
of
our selues
,
but
from
the
power
of
the
Lord
.
This
serues
to
discouer
vnto
vs
a
notable
vntruth
,
and
errour
of
the
Papists
,
Confutation
of
the
papists
.
who
teach
that
wee
may
in
this
life
haue
in
vs
such
perfection
of
inherent
righteousnesse
,
as
is
sufficient
to
defend
vs
from
all
formall
transgression
of
Gods
Law
,
and
all
deadly
sinnes
(
as
they
call
them
)
;
besides
the
errour
in
the
ground
of
this
opinion
,
which
is
an
imagined
perfection
of
righteousnesse
in
this
life
,
if
it
bee
layd
to
the
doctrine
deliuered
and
prooued
,
we
shall
finde
they
cannot
stand
together
,
for
I
hope
,
they
will
not
deny
impatiency
to
bee
formall
transgression
of
Gods
Law
,
being
a
sinne
against
the
first
commandement
of
the
first
table
,
and
wee
haue
prooued
it
by
warrant
of
the
Apostle
,
and
strength
of
reason
,
that
the
power
by
which
wee
stand
in
time
of
triall
,
and
are
kept
from
impatiency
,
is
not
in
our selues
,
but
onely
from
the
actuall
power
of
God
,
therfore
not
any
perfection
in
vs
is
sufficient
to
defend
from
formal
transgressions
of
Gods
law
:
and
to
say
we
haue
such
perfection
of
goodnes
in
vs
,
as
is
able
to
keep
vs
from
such
transgression
,
is
to
make
our
inherent
righteousnes
,
stronger
then
euer
was
in
Adam
,
in
the
time
of
innocency
,
nay
,
it
is
to
ascribe
vnto
vs
that
which
is
proper
to
God
alone
,
for
he
onely
cannot
possibly
sinne
,
by
reason
of
absolute
and
infinite
goodnes
in
himselfe
,
and
it
is
not
the
strength
either
of
Man
or
Angell
,
that
keepes
him
from
sinning
,
but
the
power
of
God
,
and
the
speciall
grace
of
God
vpholding
him
.
Againe
,
is
the
strength
by
which
wee
stand
in
time
of
triall
,
not
of
our
owne
but
from
the
Lord
,
Let
us
in
time
of
trouble
,
be
strong
in
the
Lord
,
euen
in
the
power
of
his
might
.
Ephes
:
6
:
10.
Heb
.
11
:
34.
then
let
euery
one
learne
to
follow
the
exhortation
of
the
Apostle
in
time
of
triall
and
affliction
,
to
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
some
may
say
,
how
is
that
to
be
done
?
how
shall
I
that
am
a
weake
creature
,
bee
strong
in
the
Lord
?
the
holy
Ghost
hath
taught
thee
,
that
by
faith
,
of
weake
,
thou
maist
be
made
strong
,
get
thou
hold
of
the
glorious
working
power
of
God
by
faith
,
and
thou
shalt
draw
downe
strength
from
him
,
to
beare
with
comfort
the
greatest
trouble
.
We
read
of
Stephen
,
Acts
7.55
.
when
his
persecutors
were
raging
mad
against
him
,
that
in
the
midst
of
their
violence
,
his
eye
was
in
Heauen
,
his
faith
pierced
the
clouds
,
and
came
to
the
presence
of
God
,
and
drew
downe
from
thence
strength
,
and
comfort
vnto
him
in
the
heat
of
his
persecution
,
when
his
affliction
was
at
the
highest
&
sorest
vpon
him
,
thus
it
will
be
with
vs
,
if
wee
be
able
by
our
faith
to
breake
through
the
cloud
of
our
affliction
,
that
in
the
sence
of
flesh
and
bloud
seemes
to
separate
betweene
God
and
vs
,
Motiues
to
perswade
to
the
practise
of
the
former
vse
.
and
to
apprehend
the
glorious
power
of
God
:
we
shall
then
finde
his
actuall
power
,
working
strength
in
vs
vnto
all
patience
.
Let
vs
therefore
raise
vp
our
hearts
to
an
apprehension
of
the
power
of
God
to
strengthen
vs
in
time
of
affliction
,
and
consider
we
what
comfort
is
to
beleeuers
in
apprehending
the
power
of
God
,
what
rest
and
peace
there
is
,
in
relying
vpon
it
,
it
is
worthy
obseruation
,
that
wee
find
that
the
Lord
sayth
,
when
hee
lets
you
goe
,
hee
shall
at
once
chase
you
hence
,
Exod
.
11.1
.
the
Lord
was
not
onely
able
by
his
mighty
power
to
giue
his
people
passage
out
of
Aegypt
,
but
to
make
Pharaoh
that
was
so
loath
to
let
them
goe
,
as
glad
to
rid
them
away
,
as
euer
before
hee
was
desirous
to
hold
them
,
what
assurance
then
may
wee
haue
of
such
end
,
issue
and
strength
,
as
hee
in
his
wisedome
shall
know
best
for
his
children
that
by
faith
depend
on
him
,
seeing
he
is
thus
able
.
Againe
,
let
vs
raise
vp
our
hearts
to
rest
by
faith
on
the
power
of
the
Lord
,
to
giue
strength
in
time
of
trouble
,
vpon
our
owne
former
experience
of
his
power
,
no
doubt
there
is
neuer
a
one
of
vs
,
but
either
hath
or
might
haue
found
that
the
Lord
hath
enabled
vs
in
some
of
our
troubles
with
extraordinary
and
vnexpected
strength
,
&
that
ought
to
assure
vs
of
hi●
power
to
strengthen
vs
in
time
to
come
,
it
is
the
very
end
,
why
the
Lord
doth
manifest
his
power
in
our
weakenesse
,
beyond
expectation
,
that
wee
might
euer
in
assured
trust
depend
vpon
him
,
&
be
strong
in
the
power
of
his
might
,
this
was
Dauids
argument
of
comfort
,
hee
was
discouraged
and
taken
vp
short
by
Saul
,
and
told
that
he
was
a
boy
:
1.
Sam
.
17.
What
saith
Dauid
,
O
King
I
haue
found
that
God
hath
heeretofore
giuen
me
strength
aboue
nature
,
when
I
was
in
danger
to
bee
deuoured
of
a
Lyon
and
of
a
Beare
.
Therefore
I
doubt
not
but
hee
will
euen
now
also
be
to
me
,
as
he
hath
beene
,
thus
ought
wee
to
raise
vp
our selues
vpon
former
experience
of
the
Lords
mighty
power
,
that
as
he
hath
beene
,
so
hee
will
he
powerfull
to
strengthen
vs
,
and
so
by
faith
to
rest
vpon
him
.
Ioine
to
this
as
a
third
motiue
to
stirre
vs
vp
,
thus
to
rest
by
faith
,
on
the
power
of
God
,
and
so
to
be
strong
in
the
Lord
,
that
which
we
finde
in
this
very
text
,
that
the
actuall
power
of
God
working
grace
and
strength
,
it
serues
much
for
the
manifestation
of
the
glory
of
God
;
the
Apostle
saith
,
through
his
glorious
power
:
therefore
wee
may
be
assured
,
if
by
faith
we
rest
vpon
the
power
of
the
Lord
,
that
the
Lord
may
aswell
lose
his
power
,
or
lose
his
glorie
,
which
is
a
thing
impossible
,
as
we
faile
of
strength
from
him
in
time
of
affliction
.
Let
these
things
be
thought
on
,
that
it
is
comfortable
to
rest
vpon
the
all-sufficient
power
of
God
,
that
our
former
experience
of
his
power
ought
to
assure
vs
of
continuall
supplie
of
strength
,
if
by
faith
we
still
depend
vpon
him
,
and
that
his
power
working
strength
in
them
that
beleeue
,
tendeth
to
speciall
manifestation
of
his
glory
,
which
euer
was
,
and
euer
shall
be
deare
vnto
him
:
and
therefore
if
we
depend
vpon
him
by
faith
,
wee
cannot
faile
of
strength
in
time
of
trouble
and
affliction
.
And
let
the
consideration
of
these
things
stirre
vs
vp
to
lift
vp
our
hearts
to
heauen
,
and
by
faith
to
lay
hold
of
the
actuall
power
of
God
,
that
so
in
our
greatest
affliction
we
may
be
strong
in
the
Lord
.
Come
we
to
the
vse
of
strength
heere
praied
for
,
in
two
things
laid
downe
in
the
words
following
(
vnto
all
&c.
)
and
the
qualitie
and
condition
of
these
two
,
Interpretation
.
(
ioifulnesse
)
by
patience
we
are
to
vnderstand
a
quiet
subiection
of
our
wils
to
the
will
and
pleasure
of
God
,
in
time
of
any
pressure
,
crosse
,
or
affliction
,
euen
to
the
death
,
without
either
seeking
vnlawful
meanes
to
ease
our selues
,
or
breaking
out
into
bitter
termes
;
for
that
indeed
is
impatiencie
,
when
a
man
is
displeased
for
the
worke
of
God
vpon
him
,
and
for
laying
his
hand
on
him
,
and
afflicting
him
,
and
seekes
others
to
ease
himselfe
by
vnlawfull
meanes
,
or
doth
foolishly
charge
God
that
he
deales
hardly
with
him
,
murmuring
and
complaining
against
him
,
the
Apostle
addes
(
to
all
patience
)
his
meaning
is
to
a
quiet
subiection
of
our
willes
to
the
will
of
God
in
any
,
yea
in
the
greatest
affliction
(
long
suffering
)
patience
and
long
suffering
differ
not
in
kinde
,
but
in
the
time
:
long
suffering
is
not
,
as
some
would
haue
it
,
a
distinct
species
or
kinde
of
subiection
of
the
will
to
the
will
of
God
,
in
time
of
affliction
,
but
a
continuance
of
it
,
because
oftentimes
the
same
affliction
continues
long
:
the
word
therefore
heere
vsed
is
translated
,
Iam
.
5.7
.
long
patience
(
ioifulnesse
)
that
is
,
with
ioy
and
comfort
of
heart
.
We
must
heere
call
to
minde
that
this
verse
is
a
part
of
the
Apostles
answer
to
a
doubt
arising
from
the
first
words
of
the
former
verse
,
Wee
walke
worthy
of
the
Lord
,
to
the
pleasing
of
him
in
all
things
,
not
only
by
doing
good
,
but
also
by
bearing
euill
patiently
.
as
we
heard
before
;
whence
we
may
conclude
and
gather
,
that
wee
walke
worthy
of
the
Lord
,
to
the
pleasing
of
him
in
all
things
,
not
onely
by
being
fruitfull
in
all
good
workes
,
and
by
doing
good
,
but
also
by
bearing
euill
with
patience
.
And
to
prooue
this
a
little
further
,
know
that
the
will
of
God
reuealed
in
his
word
,
especially
in
the
word
of
the
Gospell
,
teacheth
not
onely
that
good
must
bee
done
,
but
that
euill
likewise
must
bee
suffered
.
It
is
the
generall
Aphorisme
and
sentence
of
the
Gospell
,
Reuel
.
3.10
.
that
all
that
will
liue
godly
in
Christ
Iesus
,
must
suffer
their
measure
of
affliction
,
and
it
teacheth
also
how
euill
must
be
suffered
,
namely
,
with
patience
:
hence
it
is
called
the
word
of
patience
,
teaching
to
suffer
euill
,
and
how
to
suffer
it
;
vpon
which
ground
it
followeth
,
that
then
we
walke
worthy
of
the
Lord
,
to
the
pleasing
of
him
in
all
things
,
when
we
both
doe
good
commanded
,
and
suffer
euill
laid
vpon
vs
,
with
patience
,
as
we
are
taught
by
the
Gospell
;
againe
,
we
are
to
consider
,
that
then
wee
walke
worthy
of
the
Lord
,
when
according
to
the
measure
of
grace
giuen
,
our
life
is
conformable
to
the
life
of
Christ
,
and
then
onely
is
it
so
,
when
wee
doe
good
commanded
,
and
suffer
euill
laid
vpon
vs
with
patience
;
for
his
obedience
was
actiue
and
passiue
,
a
fulfilling
of
the
law
in
his
life
,
and
a
suffering
with
patience
the
cursed
death
of
the
crosse
:
thus
must
our
obedience
be
,
we
must
not
only
doe
good
,
but
suffer
euill
with
patience
,
that
we
may
be
conformable
to
the
death
of
Christ
,
as
the
Apostle
speakes
.
Phil
.
3.10
.
First
,
let
this
serue
to
beat
downe
the
reasoning
of
corrupt
flesh
and
bloud
,
Affliction
is
no
good
argument
to
proue
that
the
Lord
loues
not
his
children
.
and
stop
the
slanderous
mouthes
of
wicked
Atheists
,
which
commonly
,
vpon
occasion
of
the
affliction
of
the
godly
,
are
open
to
blaspheme
God
,
and
charge
him
with
want
of
loue
to
his
children
,
because
hee
doth
afflict
them
:
the
doctrine
deliuered
makes
it
plaine
,
that
affliction
is
no
good
argument
to
prooue
that
the
Lord
loues
not
his
children
,
and
the
Atheist
cannot
thereupon
gather
it
,
that
the
Lord
doth
not
regard
them
:
for
why
?
patience
is
an
excellent
vertue
,
a
speciall
part
of
Christian
obedience
,
whereof
there
were
no
vse
,
if
they
were
not
afflicted
;
and
thereis
no
vse
of
temperance
out
of
occasion
and
meanes
of
riot
and
excesse
,
so
there
is
no
vse
of
patience
out
of
afflictions
.
And
besides
this
vse
of
affliction
,
which
is
sufficient
to
silence
backe-biting
flesh
,
charging
God
with
want
of
loue
to
his
children
,
it
serues
further
to
many
other
good
vses
,
as
to
tame
vnbridled
affections
,
to
conforme
faith
by
speciall
experience
of
Gods
mercie
,
to
stirre
vp
obedience
,
yea
,
it
is
as
great
an
argument
as
can
be
of
Gods
loue
,
and
of
eternall
retribution
.
So
the
Apostle
reasons
,
we
are
chastened
,
and
why
?
1.
Cor
.
11.32
.
because
we
should
not
be
condemned
with
the
world
:
let
vs
not
then
giue
place
to
the
reasoning
of
flesh
and
bloud
in
this
case
.
Againe
,
for
the
second
vse
,
is
it
so
that
our
walking
worthy
of
the
Lord
,
standeth
not
onely
in
doing
good
,
It
is
but
one
part
of
our
dutie
to
behaue
our selues
well
in
time
of
prosperitie
.
but
in
suffering
euill
with
patience
?
then
let
euery
one
learne
,
that
it
is
but
one
halfe
part
of
our
dutie
,
to
carry
our selues
well
in
time
of
prosperitie
:
be
it
that
wee
walke
without
publike
offence
,
and
happily
doe
much
good
,
it
is
not
enough
,
wee
must
also
learne
to
obey
the
will
of
the
Lord
,
in
a
patient
and
quiet
subiection
of
our
wils
to
his
will
in
time
of
aduersitie
,
that
is
another
principall
part
of
our
obedience
:
it
is
as
well
required
of
vs
,
that
we
suffer
euill
with
patience
,
as
that
we
doe
good
with
cheerfulnesse
and
because
some
,
yea
such
as
feare
God
,
and
haue
a
speciall
measure
of
grace
,
and
by
grace
are
enabled
to
doe
much
good
in
time
of
prosperity
,
yet
when
affliction
comes
they
find
themselues
defectiue
in
this
part
of
obedience
,
their
corruption
doth
breake
out
and
shew
it selfe
in
some
impatient
worde
or
behauiour
:
let
vs
therefore
thinke
vpon
this
duety
,
and
withall
thinke
vpon
some
thing
that
they
may
helpe
and
strengthen
vs
in
the
practise
of
it
.
Note
.
And
first
to
this
purpose
,
consider
we
whence
our
affliction
comes
,
euen
from
the
good
pleasure
and
appointment
of
the
Lord
,
all
men
for
the
most
part
will
confesse
the
world
to
be
gouerned
by
the
Lord
,
but
when
it
comes
to
their
owne
particular
case
in
affliction
,
few
do
acknowledge
it
,
then
some
accuse
the
vncertainty
of
the
things
of
this
life
,
some
ascribe
their
affliction
to
their
owne
rashnes
and
want
of
heede
,
others
againe
haue
their
eye
set
vpon
the
wickednesse
of
enemies
that
afflict
them
,
accusing
and
condemning
them
,
which
is
a
fault
besides
impatiency
,
euen
to
confesse
other
mens
sinnes
,
and
not
our
owne
,
we
must
learne
to
looke
higher
,
to
see
and
behold
Gods
hand
striking
,
and
acknowledge
his
good
prouidence
in
our
affliction
,
and
that
will
make
vs
if
any
grace
bee
in
vs
in
patience
and
silence
to
submit
our selues
to
the
will
of
the
Lord
,
for
why
?
hee
is
iust
in
afflicting
vs
,
and
wise
,
imposing
affliction
vpon
vs
,
for
many
good
ends
,
and
mercifull
,
he
might
iustly
destroy
vs.
Note
.
Secondly
consider
that
by
impatiency
we
are
cruell
to
our selues
,
we
weaken
our selues
and
make
that
stronger
against
vs
,
which
doth
already
torment
vs
,
we
adde
affliction
to
our selues
,
in
other
things
wee
commonly
loue
our selues
too
much
but
in
this
we
are
cruel
to
our
owne
bowells
,
and
become
instruments
of
further
torment
to
our selues
,
and
that
cruelty
is
most
barbarous
,
and
the
greatest
cruelty
,
for
any
crime
a
man
commits
against
himselfe
is
greater
then
it
can
be
against
another
,
as
for
a
man
to
murther
himselfe
,
is
a
more
fearefull
degree
of
murther
then
to
murther
an
other
,
and
so
if
a
man
be
cruel
to
himselfe
,
it
is
most
sauage
cruelty
.
Let
vs
then
thinke
vpon
it
that
our
affliction
comes
from
the
hand
of
God
,
who
is
most
iust
wise
&
mercifull
in
afflicting
of
vs
,
and
that
if
we
suffer
our selues
to
be
impatient
,
we
are
cruell
to
our
owne
bowells
which
is
the
greatest
and
most
sauage
cruelty
.
Let
the
consideration
of
these
things
stirre
vs
vp
to
a
patient
and
quiet
subiection
of
our
wills
to
the
will
and
pleasure
of
the
Lord
,
that
so
wee
may
walke
worthy
of
the
Lord
,
both
in
prosperity
and
aduersity
.
It
is
further
to
bee
marked
,
that
the
Apostle
saith
(
vnto
all
patience
and
long
suffering
.
)
Whence
we
are
taught
to
be
constant
in
patience
,
and
to
beare
with
patience
great
and
long
continued
affliction
.
Wee
must
not
beare
Christ
his
yoke
for
a
brunt
,
Wee
are
to
beare
with
patience
great
and
long
continued
affliction
.
Luk
.
9.23
.
Iames
1.14
.
but
as
himselfe
hath
taught
vs
,
take
vp
his
crosse
daily
,
and
follow
him
.
Constancie
is
the
complement
and
perfect
worke
of
patience
:
this
point
needs
no
long
proofe
,
it
stands
vpon
the
same
ground
with
the
former
;
it
is
easily
prooued
,
but
not
so
soone
learned
:
for
happily
a
man
may
in
silence
submit
his
will
to
the
good
will
of
God
,
in
some
one
affliction
;
but
when
either
another
is
added
,
or
that
increased
and
continued
,
then
it
is
hard
to
continue
patient
,
for
then
,
besides
the
rising
vp
and
rebelling
of
his
owne
flesh
,
the
deuill
will
be
ready
to
suggest
,
that
none
whom
God
loues
was
euer
so
dealt
withall
;
and
if
we
oppose
to
this
suggestion
the
example
of
any
childe
of
God
,
then
he
will
shift
his
foot
,
and
say
,
but
neuer
was
any
childe
of
God
so
greeuously
afflicted
as
thou
art
.
That
wee
may
therefore
be
strengthned
against
this
subtiltie
of
Satan
,
and
inabled
with
patience
to
beare
great
and
long
continued
affliction
,
We
are
to
labour
for
strength
against
Satans
subtiltie
in
his
persecutions
.
know
that
no
such
measure
of
affliction
doth
euer
befall
vs
as
hath
beene
laid
on
the
Saints
of
God
recorded
in
the
Scripture
,
take
one
in
stead
of
many
,
read
and
marke
there
affliction
and
an
exceeding
measure
of
it
compassed
round
about
,
Note
.
his
reines
cut
,
not
spared
,
his
gall
powred
vpon
the
ground
,
broken
with
one
breaking
vpon
another
,
and
runne
vpon
like
a
giant
,
can
we
say
we
haue
such
a
measure
of
affliction
?
no
surely
,
if
wee
speake
the
truth
,
we
cannot
:
and
I
further
prooue
it
:
1.
Cor
.
10.13
.
The
Apostle
saith
,
the
Lord
will
measure
our
affliction
according
to
the
abilitie
of
his
children
.
Now
our
strength
when
it
is
at
the
greatest
,
is
farre
inferiour
to
the
strength
of
Iob
,
Dauid
,
or
Abraham
,
and
therefore
we
must
needs
confesse
our
trials
and
troubles
are
far
inferiour
and
short
of
theirs
.
Let
not
then
Satan
euer
preuaile
with
vs
,
to
perswade
vs
,
that
neuer
any
whom
God
loued
was
afflicted
as
we
are
:
let
vs
put
backe
his
suggestion
with
this
reason
,
and
so
learne
to
beare
with
constant
patience
the
greatest
measure
,
and
the
most
long
continued
affliction
,
that
the
Lord
shall
lay
vpon
vs.
Come
we
to
the
last
word
(
ioifulnesse
)
this
(
as
we
said
)
is
the
qualitie
and
condition
of
patience
and
long
suffering
.
Our
instruction
hence
is
this
;
it
is
not
enough
to
be
patient
and
silent
in
great
and
long
continued
affliction
,
It
is
not
enough
to
be
patient
in
great
and
long
continued
affliction
,
vnlesse
it
be
with
sweet
contentment
.
Reasons
of
the
doctrine
.
vnlesse
it
be
with
sweet
contentment
,
ioy
,
and
comfort
:
wee
must
not
only
be
content
to
beare
the
miseries
and
afflictions
of
this
life
,
so
farre
the
Heathen
could
goe
vpon
consideration
of
fatall
necessity
,
but
we
must
goe
a
step
further
,
euen
to
reioice
in
our
afflictions
,
yea
as
S.
Iames
saith
,
1.2
.
count
it
exceeding
ioy
when
ye
fall
into
diuers
tentations
.
Reasons
of
this
are
giuen
first
by
Peter
,
because
wee
are
in
affliction
conformable
to
Christ
,
reioice
(
saith
he
)
in
as
much
as
yeare
partakers
of
Christs
sufferings
.
Secondly
,
by
S.
Paul
,
when
we
are
weakest
,
we
are
indeed
strongest
,
hauing
then
speciall
fauour
,
2.
Cor
.
12.10
.
Vse
.
If
patience
be
not
with
ioy
,
it
is
not
pleasing
to
the
Lord
,
nor
a
fruit
of
grace
.
protection
,
and
strength
from
the
Lord
:
therefore
saith
the
Apostle
,
I
take
pleasure
in
infirmities
,
in
reproches
in
necessities
,
in
persecution
,
in
anguish
for
Christs
sake
,
for
when
I
am
weake
,
then
am
I
strong
:
let
this
be
thought
on
,
that
patience
must
be
wirh
ioy
and
comfort
;
if
that
be
away
,
it
is
not
pleasing
to
the
Lord
:
and
againe
know
that
patience
with
ioy
and
comfort
is
a
true
marke
of
Gods
childe
,
for
affliction
being
sanctified
,
and
sent
as
a
testimonie
of
Gods
loue
towards
his
children
,
Heb
.
12.7
.
if
wee
with
patience
and
comfort
endure
it
,
God
in
it
and
by
it
doth
offer
himselfe
vnto
vs
,
as
vnto
children
,
affliction
of
it
own
nature
doth
presse
downe
the
hart
,
hands
and
eies
:
if
then
faith
,
patience
and
comfort
can
keepe
the
heart
,
hands
,
and
eies
vpwards
,
it
is
a
manifest
argument
that
the
spirit
of
grace
and
strength
doth
rest
vpon
vs
,
making
faith
to
triumph
ouer
the
triall
,
and
making
vs
conquerors
,
yea
more
than
conquerors
.
Let
this
be
considered
,
Rom.
8.32
.
and
stirre
vs
vp
to
a
cheerefull
and
comfortable
bearing
of
any
affliction
,
though
it
be
great
,
and
long
continued
vpon
vs.
And
so
much
of
this
verse
.
VER
.
12.
Giuing
thankes
vnto
the
Father
which
hath
made
vs
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
The
Apostle
hauing
finished
the
proeme
and
entrance
of
his
Epistle
,
standing
on
a
congratulation
and
comprecation
from
the
third
verse
to
this
twelfth
,
now
hee
enters
vpon
a
summarie
declaration
of
the
doctrine
of
saluation
from
this
verse
to
the
23.
A
summarie
declaration
of
the
doctrine
of
saluation
from
this
12.
vers
.
to
the
23.
The
generall
proposition
.
The
parts
of
it
.
the
generall
proposition
laid
downe
in
these
verses
,
is
this
,
that
saluation
comes
vnto
vs
from
God
the
Father
,
by
his
Sonne
Iesus
Christ
,
true
God
and
man
,
and
the
head
of
his
Church
,
whose
merit
is
sufficient
to
all
perfection
of
eternall
life
.
The
parts
of
this
proposition
are
two
:
First
,
a
declaration
of
the
fountaine
and
first
Author
of
saluation
,
namely
God
the
Father
,
together
with
the
effect
wrought
by
him
,
in
vers
.
12.13
.
2
Secondly
,
a
manifestation
of
the
worker
of
it
,
Iesus
Christ
,
and
the
worke
wrought
by
him
,
namely
redemption
,
vers
14.
to
which
is
sub-ioined
in
the
verses
following
a
confirmation
and
proofe
of
his
sufficiencie
to
redeeme
vs
;
and
that
is
prooued
both
by
the
dignitie
of
his
person
that
he
was
true
God
,
the
image
of
the
inuisible
God
,
the
first
borne
of
euery
creature
,
and
by
the
eternall
decree
and
good
pleasure
of
his
father
,
together
with
the
application
both
in
generall
,
and
in
speciall
to
the
Colossians
.
The
words
of
the
12.
and
13.
verses
,
being
the
first
part
of
the
generall
proposition
,
containe
in
them
two
things
;
first
,
the
effect
wrought
by
God
the
Father
,
verse
12.
Secondly
,
the
manner
how
it
was
wrought
,
verse
13.
In
the
twelfth
verse
we
finde
more
specially
a
thanksgiuing
to
God
(
giuing
thanke
,
)
and
the
reason
and
ground
of
that
in
those
words
(
which
hath
made
,
&c.
)
and
the
place
of
that
inheritance
in
the
last
words
(
in
light
.
)
First
,
briefly
examine
we
the
words
of
the
12.
Interpretation
.
verse
,
the
word
(
Father
)
is
heere
to
be
taken
personally
,
for
the
first
person
in
the
Trinitie
,
because
one
person
is
conferd
with
another
,
and
it
standeth
in
relation
to
Christ
(
meet
)
that
is
,
fit
,
sufficient
,
so
the
word
is
rendred
,
and
it
is
so
there
translated
by
the
Papists
themselues
,
yet
heere
they
translate
it
(
worthie
)
labouring
thereby
to
vphold
their
opinion
of
inherent
worthinesse
and
condignitie
deseruing
saluation
,
which
indeed
cannot
stand
either
with
the
proper
signification
of
the
word
,
or
with
the
context
,
and
with
that
in
the
verse
following
,
where
it
is
shewed
how
we
are
made
fit
,
namely
by
effectuall
vocation
,
iustification
,
and
a
measure
of
sanctification
.
(
To
be
partakers
)
or
to
be
a
part
(
inheritance
of
the
Saints
)
that
is
to
say
,
life
and
glory
,
giuen
as
it
were
by
lot
(
for
the
Apostle
alludeth
to
the
diuision
of
the
land
of
Canaan
)
to
them
that
are
sanctified
by
faith
(
in
light
)
that
is
to
say
,
in
the
glorious
kingdome
of
heauen
,
for
so
we
finde
the
word
(
light
)
taken
,
Act
26.23
.
shew
light
or
preach
light
,
that
is
to
say
,
life
eternall
.
Now
come
we
to
such
things
as
may
be
obserued
from
this
verse
.
First
,
we
are
to
marke
that
the
Apostle
entring
on
the
doctrine
of
saluation
,
and
the
consideration
of
the
grace
of
God
in
the
worke
of
redemption
,
he
begins
with
thankesgiuing
to
God
.
Our
lesson
hence
is
this
,
when
wee
either
thinke
or
speake
of
the
grace
of
God
in
the
worke
of
our
redemption
,
then
our
hearts
must
bee
enlarged
,
When
wee
either
thinke
or
speake
of
Gods
grace
in
the
worke
of
our
redemption
,
wee
are
to
magnifie
the
name
of
the
Lord
.
1
Peter
2.9
.
and
our
mouthes
opened
to
magnifie
the
name
of
the
Lord
,
for
that
is
the
end
of
all
the
mercies
of
God
bestowed
vpon
vs.
It
is
the
end
of
all
the
actions
of
God
tending
to
saluation
:
yea
of
the
chiefest
of
them
,
our
glorification
in
heauen
.
The
point
of
thankesgiuing
was
handled
before
in
the
third
verse
;
and
therefore
in
a
word
know
we
,
that
as
many
as
haue
any
comfortable
feeling
of
Gods
grace
in
the
worke
of
redemption
,
are
thus
affected
,
Such
as
comfortably
feele
Gods
grace
in
the
worke
of
redemption
are
so
affected
they
neuer
thinke
or
speake
of
it
but
with
thanksgiuing
,
and
it
is
a
sure
note
and
marke
that
wee
finde
true
comfort
in
the
doctrine
of
grace
,
if
when
we
thinke
or
speak
of
it
,
our
hearts
be
filled
with
ioy
,
and
our
mouthes
opened
to
praise
the
Lord
;
for
this
beeing
an
exercise
of
the
blessed
Angels
and
Saints
of
God
in
heauen
,
who
do
continually
sing
,
thou
art
worthy
to
take
the
booke
,
and
to
open
the
seales
thereof
,
because
thou
wast
killed
,
and
hast
redeemed
vs
to
God
by
thy
bloud
out
of
euery
,
&c.
Reuel
.
5.9
.
It
cannot
chuse
but
in
some
measure
be
begun
in
this
life
,
and
bee
found
in
them
who
shall
heereafter
be
glorified
in
heauen
.
I
come
to
the
matter
of
the
Apostles
thankesgiuing
(
which
hath
made
vs
meete
)
comprehending
vnder
that
generall
(
of
making
meet
)
as
one
speciall
branch
of
it
,
God
the
father
doth
truly
and
really
impute
the
righteousnes
of
Christ
to
them
whom
he
doth
iustifie
by
his
grace
in
Christ
.
the
iustification
of
a
sinner
,
wee
may
conclude
that
whome
it
pleaseth
the
Father
to
iustifie
by
his
grace
in
Christ
,
to
him
he
doth
truly
and
really
impute
the
righteousnesse
of
Christ
,
and
by
his
righteousnesse
make
him
truely
and
really
meet
and
fit
to
bee
partaker
of
glory
in
heauen
,
it
is
not
an
imaginary
or
a
supposed
imputation
of
Christ
his
righteousnes
,
by
which
wee
stand
iust
and
righteous
in
the
sight
of
God
;
the
Papists
doe
scornfully
terme
it
imputatiue
iustice
and
tell
vs
that
we
are
to
tremble
at
that
which
follows
vpon
it
,
that
as
we
haue
no
righteousnesse
nor
merit
of
heauen
but
(
as
they
call
it
)
by
a
supposed
imputation
,
Confutation
of
the
Papists
.
so
must
we
look
for
no
heauen
,
but
by
imputation
,
we
are
from
hence
to
take
notice
of
it
,
that
it
is
not
(
as
they
falsly
cauill
)
a
supposed
,
but
a
reall
imputation
of
righteousnesse
,
whereby
we
stand
most
in
Gods
sight
,
we
are
not
in
conceipt
made
meet
for
the
kingdome
of
Heauen
,
but
truly
and
really
,
and
to
this
agreeth
that
of
the
Apostle
,
that
we
are
made
the
righteousnesse
of
God
in
Christ
,
2.
Cor
.
5.21
.
that
as
our
sinne
was
truely
and
really
,
not
in
conceipt
;
but
indeed
truly
imputed
vnto
him
,
and
hee
made
sinne
for
vs
:
so
are
we
made
the
righteousnesse
of
God
in
him
.
It
is
but
a
fond
cauil
to
shift
off
the
plaine
euidence
of
that
place
in
that
they
say
Christ
was
made
sinne
,
that
is
to
say
a
sacrifice
for
sinne
,
thereby
thinking
to
elude
the
people
of
God
and
to
perswade
that
we
misconster
the
place
,
for
wee
confesse
it
,
that
he
was
a
sacrifice
for
sin
,
but
he
was
therefore
a
sacrifice
for
sin
,
because
our
sin
was
imputed
vnto
him
and
punished
in
him
,
and
therfore
it
is
said
that
he
was
made
a
curse
for
vs
,
Gal
,
3.13
.
because
the
curse
wee
had
deserued
was
imputed
vnto
him
that
the
blessing
of
Abraham
might
come
vpon
vs
,
through
Christ
Iesus
,
that
wee
might
receiue
the
promise
of
the
spirit
through
faith
.
Let
vs
not
then
bee
driuen
from
this
truth
,
by
any
cauill
or
scorne
of
the
Papists
,
but
learne
to
hold
it
as
a
certaine
trueth
,
that
it
is
a
true
reall
imputation
of
righteousnesse
,
by
which
we
stand
iust
in
Gods
sight
,
and
this
is
further
cleare
by
our
reall
vnion
with
Christ
by
the
bond
of
his
spirit
;
for
by
the
spirit
and
faith
wee
are
really
members
of
Christ
his
misticall
body
and
so
his
righteousnes
and
merits
are
truely
and
really
communicated
vnto
vs
,
and
we
haue
interest
in
them
as
the
members
of
his
body
.
The
second
point
that
may
be
gathred
for
our
instruction
is
this
,
that
none
euer
come
to
be
partakers
of
life
and
glory
in
heauen
,
Such
as
come
to
bee
partakers
of
Christs
glory
in
Heauen
are
made
fit
for
it
in
this
life
.
but
such
as
are
before
made
meet
and
fit
for
it
,
not
onely
by
a
reall
imputation
of
righteousnesse
,
but
by
a
measure
of
inherent
holinesse
and
sanctification
,
and
to
proue
this
further
,
we
are
to
know
,
that
howsoeuer
it
bee
true
,
that
no
goodnesse
or
holinesse
in
vs
is
proportionable
in
merit
and
desert
to
the
least
degree
of
glory
that
shall
be
reuealed
because
our
best
holines
is
imperfect
,
and
life
&
glory
is
not
giuen
for
the
worthines
of
it
,
yet
this
is
as
true
againe
,
that
life
and
glory
shall
be
giuen
in
mercy
according
to
the
measure
of
holines
,
and
where
there
is
a
greater
measure
of
holines
,
there
shall
be
a
greater
degree
of
glory
,
and
consequently
where
there
is
no
holinesse
,
no
glory
,
nor
the
least
degree
of
glory
can
be
looked
for
;
Rom.
2.6
.
The
Apostle
hauing
deliuered
it
in
the
generall
,
that
the
Lord
will
reward
euery
man
according
to
his
workes
,
he
presently
subioynes
a
particular
explication
that
vnto
all
them
that
continue
in
well
dooing
,
the
Lord
will
giue
glory
,
honour
,
and
immortality
,
and
eternall
life
,
but
on
the
contrary
,
such
as
are
contentious
&
disobey
the
truth
,
&
obey
vnrighteousnesse
,
they
can
look
for
no
such
reward
from
the
Lord
,
vppon
them
shall
bee
indignation
and
wrath
,
tribulation
and
anguish
,
and
vpon
the
soule
of
euery
one
that
doth
euill
.
Wee
may
obserue
that
though
the
kingdom
of
heauen
be
prepared
for
them
that
are
blessed
of
God
the
Father
,
verse
34.
Math
.
25.
yet
they
are
not
sent
into
the
possession
of
it
.
By
the
sentence
of
our
Sauior
before
he
makes
it
known
,
both
to
themselues
and
to
all
the
worlde
that
they
are
fitted
for
it
in
measure
of
sanctification
,
and
that
they
testified
the
same
by
their
workes
of
mercy
towards
his
members
,
that
they
fed
the
hungry
,
cloathed
the
naked
,
visited
the
sicke
,
&c.
whence
it
is
most
cleare
,
that
none
euer
come
to
bee
partakers
of
life
and
glory
in
heauen
,
but
such
as
are
before
made
fit
for
it
by
a
measure
of
holinesse
.
By
this
doctrine
you
shut
out
infants
dying
in
infancy
from
the
participation
of
life
and
glory
in
heauen
,
because
they
cannot
be
so
fitted
.
The
doctrine
must
not
be
extended
to
them
,
but
vnderstood
of
such
as
bee
of
discretion
,
for
infants
within
the
couenant
,
and
in
Gods
euerlasting
election
,
dying
in
their
infancy
are
saued
,
nor
by
actuall
faith
,
which
they
cannot
haue
,
wanting
actuall
knowledge
,
but
by
some
other
speciall
worke
of
Gods
spirit
,
not
knowne
to
vs
,
and
so
not
any
actuall
sanctification
is
required
of
them
.
Is
it
so
that
where
no
holinesse
is
,
there
can
be
no
expectation
of
life
and
glory
in
heauen
,
Vngodly
and
prophane
persons
in
vaine
look
to
come
to
heauen
continuing
in
their
sinnes
.
Heb
.
12.14
.
Isay
.
3
9.
no
comfortable
sight
of
God
hoped
for
,
then
let
no
vngodly
prophane
man
or
woman
,
such
as
declare
their
sinnes
as
Sodom
,
sooth
and
flatter
themselues
,
and
thinke
they
shall
get
to
heauen
wel
enough
for
all
their
abhominable
silthinesse
,
(
if
they
so
thinke
)
they
are
much
deceaued
,
and
let
them
heare
it
from
the
mouth
of
the
Lord
as
a
terrible
sentence
to
all
vnrepentant
sinners
,
that
no
vncleane
thing
,
neither
whatsoeuer
worketh
abhomination
or
lies
,
shall
enter
therein
,
but
they
which
are
written
in
the
lambs
booke
of
life
.
It
is
therefore
the
exhortation
of
the
Apostle
,
Reu
.
21.27
.
let
no
man
deceiue
you
with
vaine
words
,
and
I
may
say
,
let
no
man
deceiue
himselfe
with
such
vaine
words
or
perswasions
:
this
ye
know
(
saith
the
Apostle
,
Ephe
.
5
6.
vers
.
5.
that
no
whoremonger
,
neither
vncleane
person
,
nor
couetous
person
,
which
is
an
idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
,
but
because
many
please
themselues
in
their
filthinesse
and
sinnes
,
in
hope
heereafter
to
finde
mercy
,
though
they
haue
heard
that
late
repentance
is
seldome
true
repentance
,
and
they
may
happily
feeke
it
and
not
find
it
.
I
would
entreat
him
that
wee
may
a
little
further
reason
together
vpon
the
doctrine
now
deliuered
,
they
haue
heard
it
proued
that
none
can
come
to
bee
partakers
of
life
and
glory
in
heauen
;
but
such
as
are
before
made
fit
and
meete
for
it
,
and
can
they
thinke
that
they
are
fit
for
heauen
who
without
remorse
of
conscience
do
again
crucifie
Christ
,
and
make
his
wounds
to
bleed
a
fresh
;
thus
do
all
hard
hearted
and
vnrepentant
sinners
by
their
sins
,
if
therfore
they
rightly
consider
it
they
most
of
force
confesse
,
that
they
foolishly
perswade
themselues
they
shall
get
to
heauen
.
Oh
,
but
Gods
mercy
is
great
?
it
is
true
,
hee
is
a
God
of
infinite
mercie
,
but
yet
a
iust
God
,
and
it
is
strange
that
wicked
prophane
wretches
shold
dare
to
presume
of
Gods
mercie
vnder
many
sinnes
,
and
yet
they
may
finde
,
that
God
hath
shewed
his
iustice
to
the
dearest
of
his
children
:
to
Moses
,
to
Aaron
,
to
Dauid
,
and
others
,
for
committing
some
one
sinne
;
yea
,
which
is
more
,
Christ
himselfe
,
the
glory
and
image
of
his
Father
,
could
not
escape
the
bitter
death
of
the
crosse
,
because
he
became
sin
for
vs.
How
then
can
bold
and
presumptuous
sinners
perswade
themselues
they
shall
escape
the
punishing
hand
of
God
,
they
adding
sin
to
sin
,
and
wallowing
in
their
sinnes
till
death
,
without
repentance
?
Let
them
duely
consider
this
,
and
for
conclusion
of
this
point
,
let
vs
know
,
that
there
is
no
comfort
to
be
had
in
our
hearts
,
touching
life
and
glory
in
the
world
to
come
,
but
onely
by
a
true
espiall
of
sanctification
of
life
in
our selues
:
and
let
it
mooue
vs
to
labour
by
all
appointed
good
meanes
to
come
to
a
measure
of
sanctification
,
that
so
we
may
glorifie
our
heauenly
Father
in
this
life
,
and
may
seale
vp
assurance
of
our
happy
estate
in
his
glorious
kingdome
in
heauen
(
to
be
partakers
)
or
to
a
part
.
Hence
a
question
is
occasioned
.
Some
may
say
,
shall
we
haue
distinct
parts
of
glory
in
heauen
,
because
the
Apostle
saith
,
made
meet
to
a
part
,
it
may
seeme
some
shall
haue
one
part
of
glory
,
and
some
another
.
No
,
the
very
word
vsed
by
the
Apostle
is
against
it
,
it
being
a
word
of
the
singular
number
,
cannot
imply
multiplicitie
of
parts
.
But
for
ful
answer
,
know
that
al
the
Saints
shall
haue
the
same
happinesse
and
glory
in
substance
,
namely
,
perfect
vnion
and
coniunction
with
God
,
and
participation
of
all
eternall
good
things
from
him
;
but
all
shall
not
haue
the
same
degree
of
glory
,
but
some
greater
,
some
lesse
,
answerable
to
the
degrees
of
goodnes
in
them
The
Prophet
doth
inferre
vpon
the
generall
resurrection
,
Dan
12.3
.
that
they
that
be
wise
,
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
,
shall
shine
as
the
starres
for
euer
and
euer
.
And
the
Apostle
plainely
teacheth
this
point
,
1.
Cor
.
15.41
.
there
is
one
glory
of
the
Sunne
,
and
another
glory
of
the
Moone
,
and
another
glory
of
the
Starres
:
for
one
Starre
differeth
from
another
Starre
in
glory
.
And
howsoeuer
that
in
the
parable
,
that
all
the
labourers
in
the
vineyard
receiued
euery
one
a
penie
,
Mat
.
20.12
.
may
seeme
contrary
to
this
;
yet
wee
must
vnderstand
it
,
as
lying
vnder
this
distinction
that
in
respect
of
essentiall
glorie
,
all
the
elect
shall
haue
the
same
;
but
in
regard
of
accidentall
glorie
,
and
the
degrees
of
glory
,
therein
they
shall
not
be
equall
.
Vse
of
the
answ●r
to
the
question
.
And
let
not
this
be
a
point
of
speculation
,
onely
seruing
to
make
vs
able
to
talke
of
it
:
if
we
rest
in
that
,
the
very
Deuill
shall
reape
as
much
profit
by
it
as
we
.
But
let
vs
labour
to
make
it
comfortable
to
our selues
,
let
it
be
laid
as
a
ground
in
our
hearts
of
comfort
,
and
of
godly
emulation
,
euen
to
make
vs
striue
to
excell
one
another
in
holinesse
,
that
so
wee
may
finde
strong
consolation
and
comfort
of
conscience
in
this
life
,
and
increase
of
our
glory
in
the
life
to
come
(
inheritance
)
in
that
the
Apostle
cals
life
and
glory
in
heauen
,
an
inheritance
,
it
is
most
cleare
to
any
that
will
rightly
consider
it
,
that
it
is
giuen
to
Gods
elect
,
Life
and
glory
in
heauen
is
giuen
to
Gods
elect
freely
.
whom
it
pleaseth
the
Father
to
make
meer
for
it
,
not
vpon
any
desert
of
theirs
,
but
freely
:
for
why
?
we
know
that
an
inheritance
is
giuen
to
the
childe
,
of
the
meere
loue
of
the
father
;
it
may
bee
,
it
was
prouided
for
him
before
hee
was
borne
,
and
before
hee
could
doe
any
thing
for
the
deseruing
of
it
.
And
thus
our
Sauiour
speakes
of
the
heauenly
inheritance
,
Mat
.
25.34
.
Inherit
you
the
Kingdome
prepared
for
you
from
the
foundations
of
the
world
.
It
is
a
thing
commonly
knowen
,
that
amongst
men
,
an
inheritance
is
not
giuen
to
the
seruant
,
who
peraduenture
hath
done
something
either
in
the
getting
or
keeping
of
it
,
but
it
is
giuen
to
the
childe
,
who
happily
is
so
farre
from
doing
any
thing
,
either
to
the
getting
or
keeping
of
it
,
as
yet
hee
lies
crying
in
the
cradle
;
so
that
by
this
word
(
inheritance
)
the
Holy
Ghost
would
haue
vs
to
vnderstand
,
that
life
and
glory
in
heauen
is
freely
giuen
,
and
not
vpon
desert
.
Againe
,
if
the
word
be
taken
in
the
other
signification
,
it
doth
demonstrate
and
prooue
the
same
thing
,
that
life
and
glory
is
freely
giuen
:
for
shall
we
say
that
a
man
doth
purchase
by
merit
,
that
which
comes
vnto
him
by
lot
?
That
were
not
only
to
go
against
the
common
receiued
opinion
,
that
lot
stands
on
meere
chance
,
but
to
giue
the
lie
to
the
plaine
text
,
The
lot
is
cast
into
the
lap
,
Prou.
16.33
.
but
the
whole
disposition
thereof
is
of
the
Lord
:
so
life
and
glory
being
called
a
lot
,
it
doth
plainly
euince
,
that
it
is
at
the
free
disposition
of
the
Lord
,
and
giuen
of
his
free
grace
.
And
the
reason
is
giuen
by
the
Apostle
:
by
grace
are
we
saued
,
Eph.
2.9
.
lest
any
man
should
boast
himselfe
,
lest
any
should
glory
,
that
he
brings
any
thing
to
the
procurement
of
his
owne
saluation
,
therefore
it
is
,
that
we
obtaine
life
and
saluation
freely
.
And
with
this
agrees
that
,
where
the
Apostle
hauing
prooued
that
wee
are
iustified
freely
,
hee
saith
,
Rom.
3.27
.
where
is
then
the
reioicing
?
First
,
this
serues
to
confute
and
ouerthrow
that
opinion
of
the
Papists
,
Confutation
of
the
Papists
.
who
hold
and
teach
that
life
eternall
is
giuen
to
them
that
are
first
iustified
by
Christ
,
vpon
their
desert
for
the
merit
of
their
owne
good
workes
,
and
wages
due
to
them
by
debt
.
Beside
the
errour
of
this
opinion
,
supposing
a
twofold
iustification
in
the
sight
of
God
,
which
can
neuer
be
prooued
by
the
word
,
it
cannot
stand
with
the
truth
now
deliuered
:
for
if
eternall
life
bee
freely
giuen
of
grace
,
then
not
vpon
desert
for
dignitie
of
good
workes
.
Free
gift
and
due
debt
cannot
stand
together
.
Oh
but
(
say
they
)
life
eternall
is
called
a
reward
:
it
is
true
,
but
we
must
learne
to
distinguish
with
the
Apostle
,
reward
or
wages
is
twofold
,
of
fauour
,
or
debt
:
Rom.
4.4
.
Note
.
life
eternal
is
a
reward
of
fauor
,
not
of
debt
:
it
is
giuen
of
the
meere
grace
of
God
,
without
any
desert
of
ours
.
We
are
to
obserue
it
,
it
is
worthy
obseruation
,
that
wheresoeuer
in
any
place
of
Scripture
mention
is
made
of
reward
,
wee
shall
finde
that
it
is
promised
to
the
worker
,
and
not
to
the
worke
it selfe
,
as
shall
reward
thee
openly
,
Mat
.
6.
whereby
the
holy
Ghost
would
haue
vs
to
vnderstand
,
that
though
reward
be
giuen
in
respect
of
the
worke
,
yet
it
is
not
giuen
for
the
worth
and
dignitie
of
it
,
but
it
is
giuen
for
Gods
gracious
acceptance
of
the
person
,
and
consequently
of
his
worke
in
Iesus
Christ
;
it
s
giuen
of
fauour
,
not
of
debt
,
as
deserued
by
the
good
worke
done
by
any
beleeuer
.
But
the
Papists
further
replie
,
that
Christ
hath
merited
,
that
the
workes
of
his
members
should
be
meritorious
of
life
euerlasting
:
a
meere
deuice
of
their
owne
.
This
proposition
is
no
where
to
be
found
in
the
Scripture
Wee
finde
in
many
places
,
that
Christ
died
for
our
sinnes
,
but
no
where
for
our
good
workes
,
to
make
them
able
to
merit
,
and
to
purchase
fauour
at
Gods
hands
;
and
indeed
it
is
not
possible
that
our
best
works
being
imperfect
and
stained
with
sinne
,
should
haue
the
true
and
whole
nature
of
merit
.
It
is
a
manifest
contradiction
,
that
any
worke
should
haue
need
of
pardon
from
God
(
as
all
ours
haue
)
and
yet
fully
satisfie
the
iustice
of
God
,
and
deserue
at
his
hands
.
Yea
more
than
that
,
if
Christ
his
obedience
had
beene
imperfect
,
and
any
way
defectiue
,
though
he
were
God
and
man
,
yet
it
had
not
beene
meritorious
of
life
and
saluation
;
for
that
were
to
make
contradictories
true
together
,
which
all
Diuines
,
yea
Schoole-diuines
(
from
whom
the
Papists
fetch
the
bodie
of
their
diuinitie
)
hold
impossible
to
God
himselfe
,
because
it
is
an
argument
of
impotencie
,
not
of
power
.
Againe
,
for
the
second
vse
,
is
eternall
life
giuen
as
an
inheritance
freely
?
We
are
to
expresse
our
thankfulnesse
to
God
for
his
free
gift
of
life
eternall
.
surely
then
,
though
wee
cannot
deserue
the
least
degree
of
it
,
yet
it
is
the
pleasure
of
God
our
Father
,
that
wee
should
labour
to
expresse
our
thankfulnesse
by
all
holy
obedience
vnto
him
;
for
it
holds
by
proportion
,
that
if
wee
are
to
be
thankfull
to
God
for
the
bread
we
haue
to
put
into
our
mouths
,
and
for
other
temporall
blessings
,
as
it
is
our
dutie
,
because
they
are
the
free
gifts
of
God
,
and
the
vse
and
comfort
we
finde
by
them
,
comes
from
the
Lord
,
then
much
more
are
wee
bound
to
bee
thankfull
vnto
him
,
for
making
vs
his
owne
children
,
we
that
are
not
sonnes
by
nature
,
making
vs
his
Children
by
adoption
,
yea
,
sonnes
and
heires
,
euen
ioynt-heires
with
Christ
his
naturall
Sonne
,
and
by
him
,
giuing
vs
sufficient
and
certaine
title
,
to
an
euelasting
inheritance
in
his
owne
Kingdome
.
This
is
to
bee
thought
on
,
Rom.
8.17
.
and
because
euery
one
will
be
ready
to
speake
peace
to
his
owne
heart
in
this
case
,
and
perswade
himselfe
,
that
he
is
thankfull
to
God
for
his
grace
and
adoption
,
let
vs
learne
to
examine
our selues
whether
we
be
so
or
no
.
How
is
that
to
be
done
?
(
may
some
say
)
Euen
by
our
thankefulnesse
to
God
for
his
gifts
of
a
lower
nature
,
for
things
of
lesse
waight
,
then
is
the
Kingdome
of
Heauen
,
euen
for
the
good
things
of
this
life
,
if
we
finde
that
we
are
truely
thankefull
for
them
,
and
moued
by
them
to
walke
humbly
before
the
Lord
,
and
the
more
the
Lord
doth
open
his
hand
in
blessing
vs
in
these
things
,
the
more
our
hearts
are
enlarged
in
duety
and
thankefulnesse
towards
him
,
then
we
may
conclude
,
that
we
in
some
measure
are
thankefull
for
the
grace
of
adoption
heere
,
for
the
Spirit
worketh
in
vs
,
as
in
Dauid
,
2.
Sam
.
7.18
.
vpon
the
consideration
of
Gods
fauour
in
outward
things
,
to
say
,
who
am
I
,
O
Lord
God
and
what
is
mine
house
,
that
thou
hast
brought
me
hitherto
?
and
the
same
spirit
will
be
powerfull
in
vs
,
vpon
consideration
of
our
title
by
grace
,
to
the
inheritance
of
the
Saints
in
Heauen
,
to
say
,
Lord
who
am
I
that
thou
shouldest
thinke
of
me
,
chuse
me
,
and
make
me
thy
childe
and
heire
of
Heauen
,
on
the
contrary
,
if
we
be
not
thankefull
to
God
,
for
the
good
things
of
this
life
,
but
after
the
manner
of
the
wicked
,
the
more
the
Lord
doth
encrease
and
multiply
his
gifts
,
the
more
we
encrease
in
pride
and
vanity
,
in
scorne
,
contempt
and
disdaine
of
others
;
let
vs
then
say
and
pretend
what
we
will
,
Such
as
looke
for
life
and
glory
in
Heauen
,
must
bee
of
the
number
of
Saints
.
we
shall
neuer
bee
able
to
prooue
it
,
and
to
make
it
good
,
to
the
comfort
of
our
owne
soules
,
that
we
are
thankfull
to
God
,
for
our
title
to
his
free
gift
of
life
and
glory
in
Heauen
.
(
Saints
)
This
word
pointeth
out
the
same
thing
,
that
was
before
deliuered
,
that
such
as
looke
to
come
to
be
partakers
of
life
and
glory
in
Heauen
,
must
in
some
measure
be
sanctified
,
they
must
be
of
the
number
of
Saints
.
For
further
vse
of
it
,
let
such
persons
,
as
do
many
times
wilfully
absent
themselues
,
from
the
hearing
of
the
word
,
Reproofe
of
those
,
who
will
fully
neglect
the
vse
of
the
Word
&
Sacraments
.
and
participation
of
the
Sacraments
at
times
appointed
,
thinke
vpon
this
one
poynt
,
shall
none
come
to
be
partakers
of
life
and
glory
in
heauen
,
who
are
not
of
the
number
of
Saints
.
How
then
can
they
looke
for
it
,
who
wittingly
and
wilfully
breake
off
holy
Communion
and
fellowship
with
the
Saints
,
and
doe
openly
deuide
and
separate
themselues
,
from
the
Society
of
them
that
shall
bee
glorified
in
heauen
?
know
it
for
truth
,
thou
must
either
hold
Communion
with
thy
brethren
in
this
life
,
in
good
things
or
else
neuer
looke
to
haue
Communion
with
them
,
in
the
life
to
come
.
If
thou
doe
excommunicate
thy selfe
(
so
I
may
iustly
speake
)
and
by
a
wicked
and
waiward
separation
deuide
thy selfe
from
the
society
of
the
Saints
vpon
earth
,
certainely
without
repentance
,
thou
shalt
for
euer
be
excommunicate
,
and
shut
out
of
heauen
.
(
In
light
)
That
is
to
say
(
as
ye
heard
)
in
heauen
,
now
heauen
is
set
out
vnder
the
name
of
light
,
Heauen
is
set
out
vnder
the
name
of
light
to
shadow
out
the
comfort
there
to
be
found
.
to
shadow
out
the
excellent
comfort
that
is
there
to
bee
found
,
for
wee
know
how
comfortable
a
thing
light
is
.
As
hell
is
resembled
to
vtter
darkenesse
,
to
teach
vs
the
horrour
of
it
;
the
vse
of
this
,
as
of
other
resemblances
,
setting
out
the
ioy
,
comfort
and
glory
of
heauen
,
is
to
worke
in
vs
Saint
Pauls
affection
,
and
longing
desire
of
heauen
,
and
a
labouring
by
all
good
meanes
to
attaine
vnto
it
,
We
are
therfore
to
haue
a
longing
desire
of
Heauen
,
&
to
vse
all
good
meanes
to
attaine
it
.
Psal
.
4.6
.
and
to
this
end
,
let
vs
a
little
meditate
vpon
this
one
similitude
,
as
many
as
are
the
children
of
God
,
doe
know
,
that
there
is
no
such
comfort
to
be
found
in
any
thing
vnder
heauen
,
as
in
the
light
of
the
Lords
countenance
shining
vpon
them
,
Dauid
preferred
it
before
wheat
and
wine
.
Now
in
heauen
,
that
light
of
the
Lords
countenance
,
shall
be
the
light
that
shall
shine
vpon
vs
in
full
brightnesse
,
Reu
.
21.23
.
the
glory
of
God
doth
light
the
heauenly
Ierusalem
,
how
then
ought
this
to
affect
vs
,
and
to
stirre
vs
vp
in
a
longing
desire
after
it
,
euen
earnestly
to
striue
to
come
to
walke
in
that
vnspeakable
brightnesse
of
the
glory
of
God
,
the
glory
and
light
of
the
lambe
Iesus
Christ
a
light
that
neuer
shall
be
obscured
with
any
darkenesse
.
VER
.
13.
Who
hath
deliuered
vs
from
the
power
of
darkenesse
,
and
hath
translated
vs
vnto
the
Kingdom
of
his
deare
sonne
.
The
Apostle
shewes
in
this
verse
,
how
God
makes
his
Elect
meet
to
bee
partakers
of
life
and
glory
in
heauen
,
namely
,
by
deliuering
them
from
the
power
of
darknesse
and
translating
them
into
the
Kingdome
of
his
deare
Son
,
vnder
which
termes
,
of
deliuering
and
of
translating
,
are
signified
their
effectuall
vocation
,
iustification
and
sanctification
,
through
the
effectuall
working
of
his
spirit
,
by
the
word
of
the
Gospell
,
for
these
are
the
degrees
of
Gods
loue
manifested
in
time
to
his
chosen
,
and
in
these
very
termes
doth
the
holy
Ghost
,
speake
of
the
vocation
of
the
Gentils
where
Saint
Paul
saith
,
hee
was
sent
as
an
instrument
,
Rom.
8.30
.
Acts.
26.18
.
by
the
preaching
of
the
Gospell
to
conuert
and
call
the
Gentiles
,
and
propounds
the
end
of
his
sending
in
these
very
words
(
to
open
their
eyes
&c.
Interpretation
.
)
Come
we
to
speake
of
the
first
of
these
(
who
hath
deliuered
vs
from
the
power
of
darknesse
)
the
word
translated
(
deliuered
)
doth
signifie
such
a
deliuerance
,
as
in
respect
of
them
that
are
deliuered
,
is
neither
deserued
by
them
,
nor
desired
of
them
,
but
is
,
as
it
were
,
a
drawing
and
an
haling
,
as
is
the
pulling
of
a
beast
,
or
rather
a
dead
waight
out
of
a
pit
,
and
in
respect
of
the
deliuerer
,
it
signifieth
such
a
deliuerance
,
as
is
wrought
by
his
almighty
power
,
by
the
power
of
his
spirit
.
And
by
the
power
of
darknesse
,
we
are
to
vnderstand
the
rule
and
dominion
of
Satan
,
who
is
the
Prince
of
darknesse
,
and
doth
rule
in
the
children
of
disobedience
,
by
sinne
,
by
ignorance
in
the
minde
,
rebellion
in
the
will
,
prauity
and
hardnesse
of
the
heart
&
e
.
Whence
it
is
that
actuall
sinnes
,
are
called
by
the
Apostle
,
the
workes
of
darknesse
.
The
meaning
then
of
the
first
part
of
this
verse
is
this
,
who
by
the
mighty
and
powerfull
worke
of
his
spirit
hath
drawen
vs
,
wee
neither
desiring
nor
willing
it
of
our selues
,
out
of
the
rule
of
Satan
the
Prince
of
darkenesse
,
who
ruleth
by
sinne
,
in
the
children
of
disobedience
.
Wee
are
to
marke
in
the
first
place
the
order
of
this
verse
,
in
that
the
Apostle
saith
,
first
we
are
deliuered
and
then
translated
,
Hence
we
may
gather
,
that
before
wee
can
come
to
bee
set
into
the
state
of
grace
and
saluation
,
Before
we
can
be
set
into
the
state
of
grace
,
wee
must
be
deliuered
from
the
state
of
corruption
.
Eph
4.22
.
2.
Cor
.
7.1
.
we
must
be
deliuered
from
the
state
of
corruption
and
sinne
,
a
poynt
easily
prooued
;
euery
exhortation
of
the
Apostle
,
tending
to
reformation
and
newnesse
of
life
,
by
way
of
implication
doth
confirme
it
,
as
that
wee
are
to
cast
off
the
old
man
,
which
is
corruption
,
through
the
deceiueable
lusts
&c.
that
we
are
to
be
clensed
from
all
filthinesse
of
the
flesh
and
spirit
,
and
to
finish
our
sanctification
in
the
feare
of
God
,
these
and
many
other
of
like
sort
,
doe
not
onely
teach
,
that
a
change
must
bee
wrought
,
but
imply
the
order
of
it
,
that
first
we
must
be
drawen
out
of
the
state
of
corruption
and
sinne
,
and
then
set
into
the
state
of
grace
,
the
reason
and
ground
of
this
is
,
because
nature
and
grace
,
the
image
of
God
,
and
the
image
of
Satan
,
can
neuer
stand
together
,
the
one
must
be
razed
out
,
before
the
other
can
be
brought
in
;
so
long
as
we
are
in
our
naturall
dregs
and
filthinesse
,
in
the
state
of
corruption
we
beare
the
image
of
Satan
,
and
therefore
cannot
at
the
same
time
haue
in
vs
,
the
renued
image
of
God
.
Is
it
so
that
we
must
be
drawne
out
of
the
state
of
sinne
and
corruption
before
wee
bee
set
into
the
state
of
grace
,
then
let
this
serue
as
a
ground
of
examination
and
triall
of
our selues
,
Examination
and
triall
of
our selues
.
euery
one
will
perswade
himselfe
that
hee
is
in
the
state
of
grace
,
but
would
we
know
whether
wee
bee
so
or
no
,
then
looke
to
the
first
steppe
and
entrance
into
that
that
state
,
examine
whether
thou
hast
suffered
an
holy
and
heauenly
violence
,
whether
the
strong
hand
of
grace
hath
wrought
vpon
thee
,
and
drawne
thee
out
of
thy
corruption
,
if
thou
find
it
so
,
then
doubtlesse
thou
art
in
the
state
of
Grace
,
but
if
otherwise
thou
neuer
seltst
any
such
powerful
work
in
thee
,
but
if
thou
still
liuest
the
life
of
nature
,
thou
canst
not
with
comfort
perswade
thy selfe
that
thou
art
in
the
state
of
grace
,
and
for
more
speciall
triall
in
this
case
looke
to
the
working
of
Gods
spirit
in
respect
of
the
best
pleasing
sinne
,
euen
of
that
sin
to
which
thou
art
most
naturally
inclined
,
if
thou
finde
that
God
by
the
powerfull
worke
of
his
spirit
hath
drawne
thee
from
vnder
the
power
and
tyranny
of
that
sinne
,
and
that
thou
hast
not
now
such
pleasure
in
it
as
in
former
times
,
but
dost
striue
by
good
meanes
against
it
,
and
auoid
occasions
leading
vnto
it
,
then
thou
maist
be
sure
,
thou
art
entred
into
the
way
of
life
,
but
if
thou
finde
,
that
yet
thou
art
held
in
the
snare
of
the
deuill
as
the
Apostle
speakes
,
2.
Tim
.
2.26
.
in
thraldome
vnder
that
sinne
,
that
so
soone
as
any
occasion
is
offered
thou
art
ready
to
practise
it
,
and
that
with
pleasure
,
then
heare
and
thinke
on
it
,
with
trembling
that
euen
Cain
,
Iudas
or
Herod
were
as
neere
heauen
as
thou
art
yet
.
Deliuered
.
)
The
point
hence
to
be
obserued
is
this
,
that
deliuerance
of
the
naturall
man
from
vnder
the
bondage
of
Satan
is
a
most
hard
thing
,
Deliuerance
of
men
from
vnder
naturall
bondage
is
a
most
hard
thing
.
it
is
such
a
thing
as
wee
are
taught
by
this
word
,
as
doth
require
the
force
and
strength
of
that
hand
that
is
omnipotent
,
and
able
to
ouermaster
hell
,
yea
such
a
thing
as
is
wrought
on
him
that
is
deliuered
meerely
passiue
,
nay
repugnant
and
striuing
against
it
being
dead
in
sinne
:
Ephe
.
2.1
.
it
is
not
in
this
case
as
in
producing
the
formes
of
many
naturall
things
which
are
bought
e
potentia
materiae
out
of
a
capable
pronenesse
of
the
matter
to
conceiue
such
a
forme
,
but
that
God
which
at
first
was
able
to
bring
light
out
of
darkenesse
,
2.
Cor
.
4.6
.
the
same
God
by
the
power
of
his
spirit
doth
deliuer
the
mind
from
dulnesse
&
ignorance
,
the
will
from
rebellion
,
the
affections
from
disorder
,
and
all
the
powers
of
the
soule
from
corruption
,
let
no
man
then
please
himselfe
with
a
conceit
that
hee
can
at
his
owne
time
and
pleasure
bee
deliuered
from
the
bondage
of
sinne
and
Satan
,
No
man
ought
to
think
that
he
can
at
his
owne
time
and
pleasu●e
be
deliuered
from
the
bondage
of
sinne
and
Satan
.
that
is
to
suffer
our
thoughts
to
rise
vp
in
contradiction
to
the
holy
ghost
,
and
in
our
harts
to
gainesay
the
trueth
breathed
out
of
the
mouth
of
God
himselfe
,
in
this
and
many
other
places
,
let
no
man
then
please
himselfe
,
in
such
a
conceit
so
contrary
to
the
plain
truth
plainly
taught
by
our
Sauior
,
&
so
neglect
the
timely
vsing
of
the
meanes
,
as
hearing
and
reading
the
word
of
God
,
and
other
meanes
by
which
God
doth
worke
the
calling
and
and
conuersion
of
his
elect
,
and
their
deliuerance
from
the
bondage
of
sinne
and
Satan
.
Wee
are
further
to
marke
that
the
Apostle
saith
,
not
from
sinne
and
Satan
,
but
from
the
power
of
darknesse
,
from
the
power
of
Satan
ruling
by
sinne
,
When
men
by
the
worke
of
grace
are
d●awne
out
of
the
state
of
corruption
they
are
deliuered
not
altogether
f
om
sin
,
but
from
the
power
of
sinne
.
Reason
.
Rom.
6.12
.
our
instruction
hence
is
this
,
that
when
it
pleaseth
God
by
the
powerfull
worke
of
his
grace
to
draw
men
out
of
the
state
of
corruption
,
hee
doth
not
deliuer
them
altogether
from
sinne
,
but
from
the
power
of
sinne
,
so
after
their
deliuerance
,
sinne
doth
not
rule
and
raigne
ouer
them
,
and
in
them
according
to
the
exhortation
of
the
Apostle
.
Let
not
sinne
raigne
in
your
mortall
bodies
,
the
reason
of
it
is
this
,
the
Lord
will
haue
vs
heere
so
long
as
we
liue
in
this
world
to
bee
in
continuall
exercise
of
faith
and
repentance
,
and
spiritual
grace
&
strength
,
therefore
he
doth
not
deliuer
those
whom
it
pleaseth
him
to
call
and
conuert
altogether
from
sinne
,
but
from
the
power
of
sinne
,
that
sinne
doth
not
rule
and
raign
in
them
,
and
this
may
serue
as
a
speciall
note
and
marke
that
can
not
deceiue
vs
,
whereby
we
may
know
when
wee
are
deliuered
from
our
naturall
state
and
condition
,
namely
when
we
are
freed
from
the
rule
and
dominion
of
sinne
,
For
triall
of
ourselues
touching
our
deliuerance
from
our
naturall
state
.
that
though
we
sometimes
fall
into
sinne
,
yet
wee
are
not
in
bondage
vnto
it
,
and
this
may
also
serue
to
teach
vs
when
we
are
deliuered
from
some
particular
sinne
whereof
wee
are
most
guilty
,
euen
then
when
wee
finde
the
power
of
it
broken
.
But
happily
some
will
demand
how
we
shal
know
that
we
are
deliuered
from
the
power
of
some
particular
sinne
,
for
herein
some
deceiue
themselues
,
and
falsly
thinke
they
are
deliuered
,
when
they
are
not
,
as
the
vncleane
adulterous
person
enfeebled
by
sicknes
or
age
,
the
prodigall
riotous
person
drawne
dry
in
his
purse
,
their
minds
still
running
after
their
sinne
as
much
as
euer
before
,
they
thinke
they
are
deliuered
from
their
particular
sinne
,
these
indeed
are
deliuered
from
the
practise
of
sinne
,
but
not
from
the
power
of
their
sinne
.
Then
we
are
deliuered
from
the
power
of
some
particular
sinne
when
we
being
able
to
commit
it
,
occasion
being
offered
,
and
we
being
tempted
vnto
it
,
doe
either
with
a
loathing
of
it
because
it
is
sinne
,
and
not
for
feare
or
shame
of
the
world
refraine
from
it
,
&
if
we
fall
into
it
,
our
fall
is
with
reluctation
and
griefe
as
Paul
saith
of
himselfe
,
Rom.
7.15
.
the
euill
hee
hated
hee
did
,
and
after
the
fall
wee
recouer
our selues
by
speedy
repentance
,
for
where
the
seede
of
Grace
hath
taken
roote
,
these
three
things
are
to
be
found
;
a
purpose
not
to
sinne
;
and
if
we
bee
ouertaken
with
sinne
,
3.
Things
.
little
or
no
pleasure
in
the
act
of
sinne
;
and
bitter
greefe
of
hart
,
after
we
are
fallen
;
as
we
read
of
Dauid
,
when
he
had
numbred
the
people
his
heart
smote
him
.
2.
Sam
.
24.10
.
Againe
when
wee
are
not
able
to
commit
sinne
for
want
of
meanes
and
strength
,
wee
may
know
that
wee
are
deliuered
from
the
power
of
it
,
if
so
be
we
looke
not
backe
to
it
with
pleasure
,
if
we
neither
thinke
nor
speake
of
it
but
with
bitter
griefe
:
for
surely
such
as
thinke
or
speake
of
their
olde
familiar
sin
,
which
now
they
are
not
able
to
practise
with
delight
,
they
are
not
deliuered
from
the
power
of
it
,
they
are
like
Lots
wife
,
who
though
her
body
was
deliuered
out
of
Sodome
,
yet
her
heart
was
still
there
,
and
therfore
shee
cast
a
long
looke
backe
to
that
filthy
sinke
of
sinne
,
and
they
are
to
remember
Lots
wife
,
it
is
the
exhortation
of
our
Sauiour
,
that
as
she
was
smitten
by
the
hand
of
God
,
and
turned
into
a
pillar
of
salt
,
so
they
first
or
last
without
repentance
shall
be
smitten
and
made
spectacles
of
the
Lords
wrath
.
Interpretation
.
Now
to
the
second
generall
thing
,
in
this
verse
in
these
words
(
and
hath
translated
)
the
word
(
translated
)
is
heere
taken
from
the
Latine
,
and
signifieth
through
the
effectuall
working
of
the
spirit
of
God
,
working
by
the
word
of
the
Gospell
,
carried
and
set
ouer
;
(
Kingdome
of
his
Sonne
)
that
is
to
say
,
into
the
Kingdome
of
Christ
his
natural
son
,
his
son
by
eternall
generation
in
respect
of
his
deity
,
and
in
respect
of
his
humanity
by
personall
vnion
,
and
by
the
word
(
Kingdome
)
we
are
to
vnderstand
the
regiment
and
gouernment
of
Christ
,
as
mediatour
in
his
Church
,
and
because
Christ
his
regiment
is
twofold
,
of
grace
and
glory
,
we
must
know
that
heere
is
meant
his
kingdome
of
grace
,
whereby
he
doth
order
and
rule
his
Church
&
the
members
of
it
in
this
life
,
which
in
respect
of
the
manner
of
gouernement
shall
haue
an
end
at
the
second
comming
of
Christ
to
iudgement
.
1.
Cor
,
15.24
.
For
though
Christ
his
kingdome
it selfe
be
eternall
,
because
he
is
God
,
equall
to
the
father
,
and
the
head
of
his
Church
,
yet
the
manner
of
the
administration
of
his
kingdome
,
Note
.
by
preaching
Sacraments
and
discipline
shall
haue
an
end
he
shall
then
cease
to
doe
the
office
of
a
mediatour
(
but
that
by
the
way
,
(
his
deare
sonne
)
that
is
to
say
,
the
sonne
of
his
loue
,
so
the
words
are
in
the
originall
his
sonne
,
Mat
.
3.17
.
in
whome
as
we
haue
it
,
he
is
wel
pleased
,
thus
then
these
words
are
to
be
conceiued
,
&
through
the
powerfull
worke
of
his
spirit
,
working
by
his
worde
,
hath
brought
and
set
vs
vnder
the
regiment
and
gouernment
of
grace
,
whereby
Christ
his
naturall
sonne
and
the
sonne
of
his
loue
,
God
doth
not
only
deliuer
his
elect
from
the
power
of
sinne
,
but
sets
them
also
into
the
state
of
grace
.
doth
gouerne
his
Church
in
this
life
,
Now
the
first
thing
wee
haue
heere
to
marke
is
from
the
connexion
of
the
parts
of
this
verse
.
The
Apostle
saith
,
he
hath
deliuered
vs
from
the
power
of
darkenesse
and
hath
translated
vs
into
the
kingdome
of
his
deare
sonne
,
hence
we
may
take
vp
this
instruction
that
God
doth
not
onely
deliuer
his
elect
from
the
power
of
sinne
,
but
doth
also
set
them
into
the
state
of
grace
,
Rom.
8.30
.
and
hee
doth
not
onely
draw
them
out
of
the
state
of
their
corruption
,
but
hee
brings
them
vnder
grace
and
workes
,
grace
in
them
,
for
as
the
Apostle
saith
,
whom
he
hath
appointed
to
life
and
saluation
,
them
he
calleth
;
now
effectuall
calling
(
which
must
needs
be
there
vnderstood
)
being
applied
to
Gods
elect
,
is
when
g●ace
is
not
onely
offered
by
the
ministerie
of
the
word
,
but
giuen
through
the
effectuall
working
of
Gods
Spirit
in
the
heart
,
hee
changing
the
heart
,
and
giuing
it
power
to
receiue
the
word
,
and
to
mix
it
with
faith
,
and
to
bring
foorth
fruits
of
new
obedience
,
for
that
is
effectuall
calling
,
and
that
doth
plainly
prooue
that
God
doth
not
onely
deliuer
his
elect
from
the
power
of
sinne
,
but
hee
brings
them
vnder
grace
,
and
workes
grace
in
them
.
We
need
seeke
no
further
for
the
proofe
of
this
,
than
the
word
heere
vsed
(
translated
)
for
translation
is
a
setting
of
vs
out
of
one
state
into
another
.
The
reason
of
this
is
because
God
will
haue
the
minde
,
will
,
and
affections
of
his
chosen
,
not
onely
free
from
euill
,
as
a
field
purged
of
thistles
and
reedes
,
but
hee
will
haue
them
actiue
working
and
fruitfull
in
goodnesse
for
them
,
they
are
sanctified
when
they
are
transformed
from
the
image
of
Sathan
into
the
image
of
God
:
and
thus
they
are
truly
renued
when
they
are
turned
from
sinne
to
God
,
and
bring
foorth
fruits
of
new
obedience
.
Let
the
consideration
of
this
point
for
the
vse
of
it
teach
vs
to
know
when
we
are
effectually
called
,
How
to
know
when
we
are
effectually
called
.
and
truly
conuerted
,
namely
then
,
when
by
the
powerfull
worke
of
Gods
Spirit
,
our
minds
,
wils
,
and
affections
,
are
not
only
freed
from
corruption
,
but
grace
is
wrought
in
them
:
and
to
descend
a
little
lower
in
the
application
of
this
point
,
then
we
are
effectually
called
out
of
some
sinne
,
and
truly
turned
from
some
sinne
,
when
we
are
not
only
kept
from
that
sin
,
but
with
loue
,
liking
,
alacritie
and
cheerefulnesse
,
we
practise
the
contrary
duty
,
that
is
a
rule
that
cannot
deceiue
vs
;
many
please
themselues
,
and
thinke
they
are
in
good
case
,
called
home
and
reclaimed
from
some
sinne
,
when
they
auoid
that
sinne
:
but
we
must
know
that
is
not
sufficient
;
2.
Pet
.
2.20
.
the
Apostle
doth
tell
vs
that
some
may
escape
from
the
filthinesse
of
the
world
through
the
knowledge
of
the
Lord
and
of
the
Sauiour
Iesus
Christ
,
and
yet
bee
tangled
againe
therein
and
ouercome
,
and
the
latter
end
be
worse
with
them
than
the
beginning
.
As
many
as
will
be
sure
they
are
effectually
called
home
,
so
as
they
cannot
goe
backe
againe
to
their
old
course
,
must
not
onely
finde
themselues
deliuered
from
their
sinne
,
but
must
also
finde
the
contrary
grace
wrought
in
them
,
yea
in
some
cases
the
contrary
speciall
grace
:
as
for
example
,
such
as
will
be
sure
they
are
called
out
of
their
naturall
blindnesse
and
ignorance
of
God
,
of
themselues
,
of
the
way
to
life
and
saluation
,
must
not
only
finde
their
mindes
enlightned
by
a
generall
illumination
,
a
bare
conceiuing
and
vnderstanding
of
the
sense
and
meaning
of
the
word
;
that
is
a
common
grace
,
and
that
may
be
common
to
them
with
the
Deuill
,
and
the
wicked
,
but
they
must
find
in
them
a
special
experimentall
knowledge
,
a
particular
acknowledgement
and
perswasion
of
the
truth
of
the
whole
word
of
God
,
a
beleeuing
holy
knowledge
,
which
is
neuer
disioined
from
good
affection
,
and
then
they
may
be
sure
they
are
effectually
called
out
of
their
ignorance
.
Thus
it
is
in
other
particulars
.
Let
no
man
then
imagine
that
he
is
effectually
called
home
,
when
for
a
time
he
hath
escaped
the
practise
of
some
sin
,
vnlesse
he
can
withall
shew
the
practise
of
the
contrary
vertue
.
And
to
this
purpose
consider
we
but
this
one
thing
,
that
it
is
not
possible
for
a
man
long
to
continue
in
that
barren
and
(
as
I
may
call
it
)
graceles
estate
in
which
he
doth
please
himselfe
,
if
the
sinne
be
auoided
,
and
the
contrary
vertue
not
practised
,
it
cannot
be
but
that
he
will
returne
with
the
dogge
to
his
vomit
:
for
marke
what
our
Sauiour
hath
left
vpon
perpetuall
record
:
Mat
.
12.44
.
When
the
vncleane
spirit
is
gone
out
of
a
man
,
if
he
returne
(
as
he
will
seeke
to
returne
)
and
finde
the
house
emptie
,
or
as
the
word
i●
,
idle
,
not
possessed
by
grace
,
certainly
he
will
enter
and
hold
possession
with
greater
strength
than
before
,
and
the
latter
end
of
that
man
will
bee
worse
than
his
beginning
.
In
the
next
place
wee
are
to
marke
,
the
Apostle
saith
,
translated
into
the
Kingdome
,
Gods
elect
being
deliuered
from
sin
,
and
set
into
the
state
of
grace
,
are
still
vnder
gouernment
.
that
word
(
Kingdome
)
being
a
word
of
relation
,
hauing
reference
to
subiects
,
it
teacheth
that
Gods
elect
deliuered
from
sinne
,
and
set
into
the
state
of
grace
,
are
still
vnder
gouernment
,
they
are
not
at
libertie
to
liue
as
they
list
:
for
why
?
the
Kingdome
of
grace
,
as
the
Apostle
reasoneth
,
giues
no
licence
to
sinne
,
that
they
that
are
vnder
grace
,
should
therefore
sin
;
we
are
not
vnder
the
Law
,
but
vnder
grace
.
What
then
?
doth
it
follow
that
we
should
sinne
?
God
forbid
,
saith
the
Apostle
:
Rom.
6.15
.
he
speakes
it
with
a
detestation
of
that
conclusion
,
as
if
he
should
haue
said
,
fie
vpon
it
,
farre
be
it
from
vs.
The
Scripture
is
pregnant
in
the
proofe
of
this
:
but
for
more
speciall
information
in
this
point
,
wee
must
know
what
be
the
lawes
,
vnder
which
Gods
elect
liue
in
this
kingdome
of
grace
:
and
they
are
two
;
first
,
the
word
of
God
,
Mark
.
1.14
.
Rom.
3.27
.
1.
Cor
.
4.20
.
the
doctrine
of
the
Prophets
and
Apostles
.
Hence
is
the
Gospell
called
the
Gospell
of
the
Kingdome
;
the
Law
of
faith
.
The
second
Law
is
the
power
and
operation
of
the
Spirit
of
God
in
the
hearts
of
his
children
;
the
Apostle
saith
,
the
Kingdome
of
God
is
not
in
word
,
but
in
power
;
saith
the
Lord
,
I
will
put
my
Law
into
their
inward
parts
,
Ier
.
31.33
.
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
These
being
the
Lawes
of
the
kingdome
of
Christ
in
this
life
,
all
Gods
elect
set
into
the
state
of
grace
,
are
to
be
subiect
vnto
them
,
and
to
finde
them
powerfull
to
worke
in
them
obedience
.
They
doe
not
onely
teach
vs
vnder
what
manner
of
gouernment
wee
liue
,
but
doe
plainly
prooue
that
wee
are
not
at
libertie
to
liue
as
we
lift
,
but
still
vnder
gouernment
;
for
to
that
end
is
a
law
giuen
,
especially
the
law
binding
the
conscience
,
as
these
doe
,
that
it
should
be
obeied
,
and
to
retaine
men
within
the
compasse
of
dutie
.
Hence
the
lawes
of
men
are
truly
called
the
sinewes
and
holds
of
the
common-wealth
.
Obiect
.
Gal.
5.1
.
But
some
may
say
,
the
Apostle
hath
taught
vs
,
that
we
are
set
at
libertie
by
Christ
,
stand
fast
therefore
in
the
libertie
wherewith
Christ
hath
made
you
free
,
and
be
not
entangled
againe
with
the
yoke
of
bondage
.
The
answer
is
easie
,
by
Christ
as
many
as
are
in
him
haue
libertie
indeed
,
but
it
is
spirituall
,
not
a
carnall
libertie
:
they
haue
freedome
from
the
curse
of
the
Law
,
and
from
the
rigour
of
the
Law
,
requiring
exact
and
perfect
obedience
,
and
from
the
tyrannie
and
dominion
of
sinne
;
but
they
haue
no
libertie
to
sinne
,
and
to
liue
as
they
list
,
that
as
the
Apostle
saith
in
the
same
chapter
,
vers
.
13.
is
to
vse
their
libertie
as
an
occasion
vnto
the
flesh
.
This
then
remaines
a
truth
,
that
Gods
elect
deliuered
from
the
power
of
sinne
,
and
set
in
the
state
of
grace
,
are
still
vnder
gouernment
.
And
for
the
vse
of
this
,
let
euery
one
hence
learne
to
reason
backe
againe
,
that
if
he
be
not
subiect
to
the
Lawes
of
Christ
his
kingdome
,
and
ruled
in
some
measure
by
his
Word
and
Spirit
,
then
he
is
not
deliuered
from
the
power
of
sinne
,
If
wee
be
not
ruled
by
the
word
and
spirit
of
Christ
,
wee
are
not
deliuered
from
the
power
of
sin
.
nor
in
the
state
of
grace
.
And
a
little
further
to
presse
this
,
can
we
perswade
our selues
we
are
in
the
state
of
grace
,
and
vndergrace
,
and
yet
abuse
grace
,
make
it
an
occasion
to
all
licentious
libertie
to
sin
,
make
it
as
a
bawd
to
our
lying
,
swearing
,
drunkennesse
,
&c.
If
wee
doe
but
waigh
this
in
the
ballance
of
naturall
reason
,
it
will
bee
found
too
light
to
this
purpose
;
for
as
we
vse
to
say
,
when
a
man
doth
sell
a
thing
of
great
worth
for
a
small
price
,
and
after
that
giues
himselfe
to
rioting
and
mispending
of
that
mony
,
he
is
a
theefe
,
and
no
right
owner
of
that
hee
sold
,
the
like
may
be
iustly
said
of
such
as
abuse
grace
,
that
they
are
but
vsurpers
,
&
no
right
owners
of
it
,
&
that
they
haue
no
true
lawfull
title
vnto
it
.
Let
this
be
thought
on
,
and
withall
remember
what
wee
daily
call
for
,
or
ought
to
call
for
,
at
the
hands
of
God
,
namely
this
,
that
this
kingdome
may
be
set
vp
and
established
in
the
Church
,
and
in
our
owne
hearts
.
And
if
we
doe
not
withall
labour
to
submit
our selues
to
the
scepter
of
his
kingdome
,
the
rule
of
his
word
and
spirit
,
but
wilfully
reiect
his
yoke
,
wee
pray
against
our selues
,
wee
desire
the
Lord
to
take
vs
away
,
to
confound
and
destroy
vs
by
his
iudgements
,
that
his
kingdome
may
increase
,
and
of
our
owne
mouthes
will
the
Lord
iudge
vs
,
and
in
his
iust
conceiued
anger
accomplish
that
we
aske
.
Therefore
with
trembling
hearts
let
vs
consider
,
and
in
time
submit
our selues
to
the
kingdome
of
Christ
.
Before
I
leaue
this
word
(
Kingdome
)
I
will
briefly
answer
a
cauill
of
the
Anabaptists
,
who
vpon
this
,
and
the
like
places
of
Scripture
,
take
occasion
to
mainetaine
a
confused
Anarchy
,
and
to
reason
against
ciuill
gouernment
amongst
Christians
,
after
this
manner
,
Gods
elect
(
say
they
)
effectually
called
and
set
in
the
state
and
kingdome
of
grace
,
are
gouerned
by
Christ
the
King
,
A
cauill
of
the
Anabaptists
answered
and
by
the
Lawes
of
his
kingdome
,
his
Word
and
Spirit
.
Therefore
they
need
not
outward
gouernment
of
man
,
outward
gouernment
by
a
magistrate
is
needelesse
;
this
is
a
meere
cauill
,
hauing
no
soundnesse
in
it
:
it
is
easily
answered
,
for
if
we
should
but
presse
them
with
the
perpetuity
of
the
fifth
commandement
,
that
requiring
subiects
to
yeeld
obedience
to
the
gouernours
,
and
that
being
eternall
,
they
are
not
able
to
reply
:
but
in
a
word
to
answer
them
;
In
the
visible
Church
are
not
onely
true
beleeuers
,
but
hypocrites
,
as
we
are
taught
in
many
parables
in
the
Gospell
,
who
are
not
gouerned
by
Gods
spirit
,
but
by
their
owne
corrupt
lusts
,
therefore
in
respect
of
them
,
ciuill
gouernment
is
needfull
;
yea
,
the
best
Churches
in
the
world
neede
ciuill
gouernment
,
for
the
punishment
of
euill
doers
,
and
to
say
there
needes
no
ciuill
gouernment
,
it
inclines
to
that
old
rotten
condemned
heresie
,
that
God
was
not
the
author
of
the
old
Testament
,
because
there
we
finde
so
many
punishments
mentioned
and
executed
.
Againe
,
true
beleeuers
ought
to
bee
a
Law
and
a
Magistrate
to
themselues
,
and
so
to
liue
as
not
to
neede
the
ciuill
maiestrate
,
but
yet
they
doe
not
,
neither
can
doe
being
but
in
part
gouerned
by
the
Spirit
for
the
time
of
this
life
,
therefore
also
in
respect
of
them
,
for
the
ordering
of
the
outward
man
,
ciuill
gouernment
is
necessarie
;
and
to
this
we
may
adde
,
that
it
is
necessary
for
the
protection
of
the
Church
,
it
being
open
to
the
malice
of
Satan
&
the
wicked
.
1.
Tim
.
2.2
.
Hence
the
Apostle
bids
vs
pray
for
kings
,
and
all
that
be
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
vnder
them
,
in
all
godlinesse
and
honesty
.
It
followeth
,
the
next
thing
to
be
marked
is
,
that
the
Apostle
saith
,
God
doth
ttanslate
his
Elect
into
the
kingdome
of
his
Sonne
,
hee
saith
not
vnto
his
owne
Kingdome
,
though
the
kingdome
of
the
Sonne
(
if
we
respect
the
Kingdome
it selfe
)
is
the
Kingdome
of
the
Father
,
Sonne
,
and
holy
Ghost
,
it
is
a
power
of
the
whole
Trinity
,
for
the
power
to
make
lawes
binding
conscience
to
be
obeied
vpon
paine
of
life
and
death
,
is
a
power
of
the
whole
Trinity
;
but
the
administration
of
it
,
is
giuen
vnto
the
Sonne
,
as
himselfe
witnesseth
,
all
power
is
giuen
vnto
me
in
Heauen
and
in
earth
,
Mat
.
28.18
.
therefore
he
giues
commission
to
his
Apostles
immediately
from
himselfe
to
goe
teach
and
administer
the
Sacraments
,
but
the
reason
why
the
Apostle
saith
,
translated
into
the
Kingdome
of
his
Sonne
,
and
not
vnto
his
own
kingdome
,
is
because
God
the
Father
doth
admit
no
man
to
himselfe
immediately
but
by
the
Sonne
God
and
man
,
the
true
and
onely
Mediator
betweene
God
and
man
,
as
our
Sauiour
saith
;
No
man
commeth
vnto
the
Father
,
Ioh
.
14.6
but
by
me
.
The
point
hence
following
is
this
that
no
man
is
vnder
the
speciall
gouernment
of
God
,
No
man
is
vnder
Gods
speciall
gouernment
,
but
he
that
is
in
the
Kingdome
of
his
Sonne
.
Psal
.
29.10
no
man
is
gouerned
by
the
speciall
grace
of
God
,
but
he
that
is
in
the
Kingdome
of
his
Sonne
,
euen
a
member
of
the
Church
,
and
ordered
and
ruled
by
him
.
It
is
certaine
the
vniuersall
gouernment
and
prouidence
of
God
is
ouer
all
creatures
,
in
him
they
liue
,
mooue
,
and
haue
their
being
,
euen
all
in
heauen
and
in
earth
,
yea
the
damned
in
hell
,
thus
the
Lord
remaineth
a
King
for
euer
,
but
none
are
gouerned
by
his
speciall
grace
,
that
is
to
say
,
his
grace
whereby
hee
doth
restraine
and
mortifie
corruption
,
and
daily
renew
his
decayed
image
in
the
minde
,
will
and
affections
,
but
onely
such
as
are
in
Christ
,
such
as
are
effectually
caled
and
iustified
by
Christ
.
We
haue
proofe
of
this
,
where
the
Apostle
sayth
,
when
the
Ephesians
were
without
Christ
,
Ephes
2.12
.
they
were
without
God
,
his
meaning
is
not
onely
without
the
true
knowledge
and
worship
of
God
,
and
such
as
did
neglect
both
;
but
such
as
were
neglected
,
and
not
regarded
of
God
,
in
respect
of
his
speciall
gouernment
,
and
suffered
to
walk
in
their
owne
waies
and
sinnes
,
and
to
follow
the
lusts
of
their
owne
hearts
,
for
wee
may
easily
conceiue
,
that
the
words
may
extend
to
that
meaning
,
if
wee
compare
them
with
that
we
read
,
vers
.
19.
of
that
chapter
,
that
in
Christ
they
were
made
citizens
with
the
Saints
,
and
of
the
household
of
God
,
which
wordes
imply
speciall
care
and
gouernment
,
as
a
wise
and
good
housholder
hath
a
speciall
care
ouer
them
of
his
family
;
so
the
Lord
being
wisdome
and
goodnesse
it selfe
,
without
question
hath
a
speciall
care
,
and
doth
carry
a
speciall
hand
ouer
them
that
bee
of
his
family
;
will
wee
haue
some
strength
of
reason
to
confirme
this
,
then
know
and
consider
we
,
that
Gods
speciall
grace
is
most
free
,
and
not
giuen
vpon
any
desert
of
ours
,
but
on
the
free
and
gratious
promise
of
God
,
now
all
the
promises
of
God
to
his
children
touching
vocation
,
iustification
,
2.
Cor
.
1.20
.
renouation
&c.
are
made
and
fulfilled
in
Christ
alone
,
he
is
the
foundation
and
complement
of
them
all
,
in
him
they
are
all
,
yea
and
Amen
.
Such
as
desire
speciall
grace
to
mortifie
sinne
,
and
to
renew
Gods
image
in
them
,
must
labour
to
become
members
of
Christ
.
Hence
it
followeth
strongly
,
that
none
are
euer
gouerned
by
the
special
grace
of
God
,
but
such
as
bee
in
Christ
,
because
the
promise
is
made
and
fulfilled
in
him
and
by
him
.
The
point
thus
cleared
,
let
vs
further
thinke
on
it
,
to
this
speciall
purpose
,
is
it
so
,
that
none
are
gouerned
by
the
speciall
grace
of
God
,
but
such
as
are
in
Christ
,
then
euery
one
that
desires
speciall
grace
for
the
mortification
of
sin
,
and
for
renewing
the
image
of
God
in
him
,
must
labour
to
be
made
a
member
of
Christ
,
let
him
not
suffer
his
eyes
to
sleepe
,
nor
the
temples
of
his
head
to
take
any
rest
,
till
he
be
assured
,
that
hee
is
set
into
the
body
of
Christ
,
and
made
one
with
him
by
the
bond
of
his
spirit
,
and
by
a
true
faith
,
and
to
this
purpose
know
it
,
that
as
long
as
wee
are
out
of
Christ
,
we
cannot
pray
vnto
God
with
assurance
of
his
speciall
grace
,
for
faith
and
assurance
to
be
heard
,
hath
euer
respect
to
the
promise
,
and
there
is
no
promise
,
no
,
not
of
any
temporary
good
thing
to
them
,
that
are
out
of
Christ
,
they
that
be
out
of
Christ
,
they
cannot
truely
beleeue
,
they
may
boldly
presume
,
they
cannot
truly
beleeue
that
they
shall
receiue
any
temporary
good
thing
from
the
Lord
,
if
they
doe
,
it
is
but
as
if
a
man
should
thinke
to
hould
the
wind
in
his
fist
;
true
faith
euer
hath
relation
to
the
promise
,
and
out
of
Christ
there
is
no
promise
,
they
that
bee
out
of
Christ
,
come
to
an
absolute
God
,
hence
it
is
,
that
many
pray
to
God
to
giue
them
grace
to
refraine
some
sinne
being
conuinced
of
it
,
in
their
owne
conscience
and
told
of
it
,
they
promise
amendment
,
yea
,
they
pray
to
God
to
giue
them
grace
to
refraine
from
it
,
and
yet
faile
to
obtaine
,
because
they
are
out
of
Christ
,
whereas
if
they
were
in
Christ
,
effectually
called
and
iustified
,
they
should
receiue
Saint
Pauls
answer
,
and
finde
it
made
good
vnto
them
,
though
they
were
not
freed
from
temptation
to
that
sinne
,
yet
they
should
finde
Gods
grace
sufficient
for
them
,
and
this
ought
to
stirre
vs
vp
to
labour
by
all
good
meanes
,
to
bee
ioyned
with
Christ
,
by
the
bond
of
his
Spirit
,
and
by
a
true
and
liuely
faith
,
and
then
we
may
be
sure
,
if
we
pray
for
Gods
speciall
grace
,
we
shall
haue
it
giuen
vnto
vs
;
for
can
or
will
God
suffer
vs
,
to
whom
hee
hath
vouchsafed
the
bloud
of
his
own
Sonne
,
to
runne
headlong
into
sinne
?
certainely
no
,
hee
will
not
wee
may
finde
that
God
hath
vouchsafed
his
common
restraining
grace
to
some
Heathen
men
,
as
to
Abimelech
.
God
saith
hee
kept
him
that
hee
should
not
sinne
against
him
,
therefore
he
will
not
cast
away
the
humble
petition
of
his
chosen
being
now
actuall
members
of
Christ
;
no
doubtlesse
,
they
crauing
grace
,
he
will
giue
them
his
speciall
grace
,
not
only
restraining
,
but
mortifying
their
corruption
,
and
renuing
them
in
holinesse
after
his
owne
image
,
let
this
then
be
a
speciall
inducement
to
mooue
vs
,
to
labour
to
be
made
members
of
Christ
,
and
let
vs
gather
yet
further
argument
to
mooue
vs
to
bee
made
one
with
Christ
out
of
this
very
text
:
the
Apostle
saith
,
Gods
elect
effectually
called
,
are
translated
into
the
kingdome
of
his
deare
sonne
,
that
is
,
the
sonne
of
his
loue
,
in
whom
hee
is
well
pleased
:
euen
well
pleased
,
not
onely
with
him
,
but
in
him
with
all
his
members
,
and
that
this
may
be
matter
to
mooue
vs
,
consider
how
happy
and
blessed
a
thing
it
is
to
be
made
deare
vnto
God
,
it
is
the
verie
depth
&
ground
of
all
true
comfort
,
for
then
wee
haue
peace
with
God
,
with
our
owne
conscience
,
with
all
the
faithfull
,
yea
with
all
the
creatures
in
the
world
,
the
very
beasts
and
stones
of
the
field
are
then
in
league
with
vs
,
we
then
haue
accesse
to
the
throne
of
grace
with
boldnes
,
Phil
.
3.8
.
we
are
assured
of
Gods
speciall
presence
and
protection
,
we
may
come
into
Gods
house
with
ioy
and
gladnesse
,
we
haue
title
to
all
the
blessings
of
Gods
Saints
in
this
life
,
and
right
to
eternall
happines
in
the
life
to
come
.
Seeing
then
such
is
the
excellency
of
our
beeing
made
neere
and
deare
to
God
by
Christ
.
This
ought
to
possesse
our
hearts
with
S.
Pauls
affection
,
to
thinke
all
things
losse
that
we
may
win
Christ
,
and
bee
found
in
him
,
and
by
him
bee
made
neere
and
deare
to
his
Father
,
Iob
5.23
.
and
so
pertakers
of
all
the
comforts
and
blessings
of
Gods
Saints
in
this
life
,
and
in
the
life
to
come
.
VER
.
14.
In
whom
we
haue
redemption
through
his
bloud
that
is
,
the
forgiuenesse
of
sinnes
.
In
this
verse
is
contained
a
manifestation
of
the
worker
of
saluation
(
Iesus
Christ
)
and
the
worke
wrought
by
him
(
Redemption
.
)
More
particularly
we
may
obserue
in
this
verse
three
things
.
Three
things
in
this
vers
to
be
obserued
.
First
,
in
whom
Gods
elect
haue
redemption
,
namely
in
Iesus
Christ
,
in
those
words
(
in
whom
.
)
Secondly
,
the
meanes
of
their
owne
redemption
(
his
bloud
.
)
Thirdly
,
of
what
manner
of
redemption
the
Apostle
speakes
:
euen
of
redemption
from
their
sinnes
,
in
the
last
words
,
where
the
Apostle
saith
by
way
of
exposition
,
that
is
,
(
the
forgiuenesse
of
sinne
.
)
Let
vs
a
little
examine
the
words
:
(
In
whom
)
that
is
in
Christ
the
sonne
of
God
,
for
these
words
haue
reference
to
the
last
words
of
the
verse
,
Interpretation
.
foregoing
,
his
deare
sonne
,
(
redemption
)
to
redeeme
in
a
large
and
generall
acception
,
signifieth
to
set
free
some
captiue
,
or
some
that
are
oppressed
,
out
of
the
handes
of
their
enemies
or
oppressor
.
Now
because
such
deliuerance
may
either
be
by
strong
hand
,
as
God
redeemed
his
people
out
of
Aegypt
,
and
as
Abraham
redeemed
Lot
,
or
by
ransome
,
we
are
heere
to
vnderstand
deliuerance
by
ransome
,
for
so
the
originall
word
doth
signifie
,
and
the
Apostle
restraines
it
to
that
,
1
Tim
.
26.
and
saith
in
plaine
termes
,
that
he
gaue
himselfe
a
ransome
for
all
.
This
seemes
contrarie
to
many
places
of
Scripture
,
where
it
is
said
,
that
Christ
redeemed
vs
out
of
the
hands
of
our
enemies
,
by
ouercomming
them
,
2.
Chapt
.
of
this
Epistle
15.
verse
,
how
then
did
he
deliuer
vs
by
ransome
or
price
?
In
respect
of
God
his
Father
,
to
whom
he
offered
himselfe
without
spot
,
he
deliuered
vs
by
ransome
.
But
in
respect
of
Satan
,
who
had
vs
captiues
vnder
sinne
,
the
curse
,
death
and
damnation
,
he
deliuered
vs
by
strong
hand
,
he
destroyed
through
death
him
that
had
the
power
of
death
that
the
Deuil
had
deliuered
them
which
for
fear
of
death
were
all
their
life
time
subiect
to
bondage
.
Hebr
.
2.14
.
It
will
be
further
obiected
,
Ob.
if
we
were
in
bondage
vnto
Satan
and
his
captiues
,
then
the
price
of
our
redemption
was
paid
to
him
and
not
to
God
,
for
the
ransome
is
commonly
paid
to
him
who
hath
the
captiues
vnder
his
hand
.
We
were
properly
captiues
to
the
iustice
of
God
in
the
Law
;
and
the
curse
of
the
Law
,
and
vnto
Satan
but
as
the
minister
of
God
for
the
execution
of
the
curse
,
and
so
the
price
of
redemption
was
paid
to
God
to
satisfie
his
iustice
to
which
we
were
properly
in
captiuity
,
not
to
Satan
who
was
but
the
minister
of
Gods
iustice
as
the
Iayler
and
tormenter
for
the
afflicting
of
punishment
(
through
his
bloud
)
that
is
his
bloudy
death
and
passion
,
his
accursed
death
of
the
crosse
,
therefore
the
Apostle
calls
it
verse
10.
the
bloud
of
his
crosse
through
the
sacrifice
of
himselfe
offered
vpon
the
crosse
,
by
forgiuenesse
of
sinnes
in
the
last
place
,
we
are
to
vnderstand
deliuerance
from
the
guilt
and
punishment
of
all
sinnes
.
Thus
then
these
words
are
to
be
conceiued
.
In
which
,
or
by
which
Sonne
of
God
Christ
Iesus
,
we
haue
deliuerance
from
the
guilt
and
punishment
of
all
our
sins
,
by
the
ransome
of
his
death
as
a
price
paid
to
God
his
Father
to
satisfie
his
iustice
,
before
we
come
to
such
things
as
may
be
hence
obserued
I
wil
briefly
answer
a
doubt
for
satisfaction
of
some
,
who
happily
may
mooue
the
question
and
not
be
able
to
resolue
themselues
.
The
doubt
is
this
,
how
this
text
can
agree
with
that
where
God
is
said
to
redeeme
his
people
.
I
answere
;
we
must
know
and
hold
it
for
a
truth
,
it
is
a
common
receiued
rule
in
Diuinity
that
all
the
workes
of
the
Trinity
ad
extra
are
common
to
the
whole
Trinity
,
God
the
Father
Son
and
holy
Ghost
,
worke
together
euen
in
this
worke
of
our
redemption
,
but
yet
Christ
the
matter
of
our
saluation
is
said
by
a
matter
of
excellency
to
bee
our
onely
redeemer
,
Christ
a
redeemer
in
3.
respects
.
and
that
in
a
threefold
respect
.
First
,
because
he
only
is
God
and
man
,
for
it
was
necessary
that
our
redeemer
should
be
God
and
man
.
Secondly
,
he
was
only
deputed
to
the
office
of
a
redeemer
.
Thirdly
,
he
onely
had
right
not
only
of
propriety
,
but
of
propinquity
and
nerenesse
of
flesh
and
bloud
vnto
vs
,
according
to
the
Law
.
Hence
it
is
said
that
he
tooke
part
with
the
children
of
God
in
flesh
and
bloud
.
Thus
we
see
though
redemption
be
a
worke
common
vnto
the
whole
trinity
,
Leuit
25.49
.
Heb
.
2.14
.
yet
by
an
excellency
Christ
is
our
onlie
redeemer
,
and
in
him
alone
we
haue
redemption
,
because
he
is
God
and
man
deputed
to
that
office
,
and
had
right
of
propinquity
and
neerenesse
vnto
vs
;
we
are
heere
to
marke
the
Apostle
placeth
redemption
in
the
remission
of
sins
(
In
whom
we
haue
redemption
)
:
hence
followes
this
conclusion
that
none
are
redeemed
by
the
death
of
Christ
,
but
onely
Gods
elect
,
I
will
labour
to
make
this
plaine
,
remission
of
sinnes
is
a
part
of
iustification
in
the
sight
of
God
.
None
are
redeemed
by
Christ
but
only
Gods
elect
.
And
none
are
iustified
in
Gods
sight
but
those
whom
he
predestinate
,
for
none
haue
faith
whereby
they
apprehend
and
applie
Christ
to
their
iustification
in
his
sight
,
but
such
as
were
preordained
to
life
&
saluation
.
Now
then
redemption
being
heere
placed
in
remission
of
sinnes
,
and
remission
of
sins
being
a
part
of
iustification
in
the
sight
of
God
,
heereupon
it
followes
necessarily
that
none
are
redeemed
by
the
death
of
Christ
,
Act.
13.45
.
but
onely
Gods
elect
.
Againe
,
if
we
should
say
Christ
died
for
al
,
elect
and
reprobate
,
then
this
would
follow
that
hee
died
for
some
who
now
are
frying
in
the
fire
of
hell
,
which
is
a
most
absurd
conclusion
euen
contumelious
and
blasphemous
against
Christ
,
it
is
as
much
as
to
say
that
Christ
died
for
some
and
after
that
was
not
able
to
bring
them
to
life
and
saluation
,
the
Apostle
hath
taught
vs
that
hee
gaue
himselfe
for
his
Church
,
Eph.
5.25.26
.
and
the
true
members
of
it
that
hee
migh
sanctifie
it
and
cleanse
it
,
and
so
make
it
meete
for
his
kingdome
of
glory
.
But
will
some
say
,
it
is
no
such
absurdity
to
say
that
Christ
died
for
some
,
and
redeemed
some
who
shall
bee
damned
,
it
is
the
speech
of
the
Apostle
,
where
hee
saith
,
some
shall
bring
in
damnable
heresies
,
euen
denying
the
Lord
which
hath
bought
them
,
2.
Peter
2.1
.
and
bring
vpon
themselues
swift
damnation
.
Wee
are
to
vnderstand
these
words
(
that
bought
them
)
as
spoken
not
according
to
the
iudgement
of
infallibi●ity
,
and
of
infallible
certainety
,
but
according
to
their
owne
iudgement
and
the
iudgement
of
others
led
by
the
rule
of
charity
;
for
to
expound
the
words
otherwise
,
and
to
say
they
were
in
deed
&
truth
redeemed
,
were
to
make
Christ
a
redeemer
of
some
neither
freed
from
the
power
of
sinne
in
this
life
,
nor
from
the
power
of
hell
in
the
life
to
come
,
contrary
to
many
plaine
places
of
the
Scripture
.
It
will
be
further
said
,
wee
read
in
many
places
of
the
Scripture
that
Christ
redeemed
the
world
,
God
was
in
Christ
and
reconciled
the
world
to
himselfe
,
2.
Cor
.
5.19
.
nor
imputing
their
sinnes
vnto
them
,
and
hath
committed
to
vs
the
word
of
reconciliation
.
1.
Iohn
.
2.2
.
Hee
is
the
reconciliation
for
our
sinnes
,
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
whole
world
.
Againe
,
the
word
(
world
)
in
the
new
Testament
hath
many
acceptions
,
I
will
not
stand
to
repeat
them
,
but
in
the
places
alleadged
it
signifieth
the
elect
of
God
in
the
world
as
plainly
appeares
,
God
so
loued
the
world
that
he
hath
giuen
his
onely
begotten
sonne
,
Iohn
3.6
.
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
,
for
God
doth
embrace
none
but
his
elect
in
his
eternall
loue
:
1.
Tim
.
2.6
.
the
antecedent
cause
of
sending
his
sonne
into
the
world
.
If
any
yet
further
say
we
read
that
Christ
gaue
himselfe
a
ransome
for
all
men
,
to
be
a
testimony
in
due
time
.
The
answer
is
this
not
all
and
euery
particular
man
,
but
all
sorts
of
men
,
men
of
all
states
,
conditions
and
callings
as
it
is
said
of
our
Sauiour
that
he
healed
euery
disease
:
the
meaning
is
,
not
euery
particular
disease
,
but
all
sorts
of
diseases
.
So
then
notwithstanding
these
obiections
,
it
remaines
a
firm
truth
that
none
are
redeemed
by
the
death
of
Christ
but
onely
Gods
elect
:
Confutation
of
that
opinion
that
Christ
died
for
all
,
both
elect
&
reprobate
.
this
might
be
pressed
to
the
confutation
of
such
as
hold
the
contrary
opinion
,
namely
that
Christ
his
death
is
not
only
sufficient
but
effectuall
for
all
,
both
the
chosen
of
God
and
them
also
that
are
reiected
of
God
,
and
that
some
notwithstanding
the
death
of
Christ
are
condemned
,
they
hold
that
comes
to
passe
not
for
their
sinnes
,
as
being
truly
satisfied
for
,
by
Christ
,
but
for
their
vnbeleefe
,
by
which
they
doe
againe
make
the
reconciliation
made
betweene
God
and
them
void
,
and
of
none
effect
,
which
is
an
opinion
vtterly
vntrue
,
but
I
will
not
further
stand
to
refute
it
.
Let
the
application
of
the
doctrine
now
prooued
be
to
this
purpose
,
It
is
a
meere
fancy
that
there
is
vniuersall
redemption
by
Christ
.
to
teach
vs
that
it
is
but
a
fond
imagination
,
and
a
foolish
thing
for
vs
,
to
thinke
that
there
is
an
vniuersall
redemption
by
Christ
,
and
that
he
died
for
all
,
as
some
vainely
shroud
themselues
vnder
this
,
without
reason
or
ground
,
when
they
are
conuinced
of
sinne
,
and
forced
to
confesse
that
they
are
greeuous
sinners
,
then
they
flie
to
this
,
Christ
died
for
all
;
many
leane
to
this
staffe
of
reede
,
and
deceiue
themselues
.
We
must
learne
to
acknowledge
a●d
embrace
this
truth
,
and
bee
resolued
of
it
,
that
Christ
died
only
for
Gods
Elect
effectually
,
&
if
we
will
haue
comfort
by
his
death
,
&
by
the
doctrin
of
redemption
wrought
by
him
,
we
must
labour
to
finde
our selues
in
the
number
of
the
redeemed
,
and
be
able
to
say
with
our
Apostle
in
this
place
,
that
in
Christ
wee
haue
redemption
.
How
is
that
to
bee
done
may
some
say
?
Wouldest
thou
know
how
thou
mayest
finde
comfort
in
the
redemption
wrought
by
Christ
:
then
take
this
for
our
infallible
rule
grounded
on
the
worde
of
God
,
that
Christ
redeemeth
men
not
onely
from
deserued
condemnation
,
but
also
from
their
vaine
conuersation
.
To
whomsoeuer
Christ
is
a
Sauiour
and
Redeemer
,
by
merit
procuring
the
pardon
of
sinne
,
to
him
he
is
a
Sauiour
by
efficacy
also
,
by
turning
his
heart
from
sinne
to
God
;
it
is
plainely
propounded
,
that
Christ
gaue
himse
fe
to
redeeme
,
and
to
purge
;
Tit
.
2.14
.
the
proposition
is
copulatiue
not
disiunctiue
,
and
it
is
the
rule
of
reason
,
that
if
one
part
of
the
copulatiue
proposition
be
false
,
the
other
also
is
false
;
if
then
thou
wouldest
know
whether
Christ
hath
redeemed
thee
from
the
guilt
and
punishment
of
sinne
,
looke
into
thy selfe
,
and
see
whether
he
hath
purged
thee
from
the
filthinesse
of
sinne
;
if
thou
be
not
purged
from
the
filthinesse
of
sinne
,
out
of
al
question
thou
art
not
redeemed
from
iniquity
,
Note
.
hee
that
is
not
by
Christ
his
death
turned
from
sinne
,
is
not
by
it
redeemed
from
the
punishment
of
sinne
,
from
hell
,
death
and
condemnation
.
In
that
the
Apostle
saith
,
the
bloud
of
Christ
,
that
is
,
the
death
of
Christ
,
the
death
of
the
Crosse
,
being
an
accursed
death
,
Gal
3.13
.
a
death
ioined
with
the
malediction
of
the
Law
.
Was
Christ
the
meanes
of
our
redemption
and
deliuerance
,
from
the
guilt
and
punishment
of
sinne
?
The
greatnes
of
sinne
is
knowne
by
the
death
of
Christ
.
Hence
we
learne
to
know
the
horrible
greatnesse
of
sin
,
it
being
such
as
no
creature
in
the
world
,
neither
Angel
nor
Saint
,
no
not
all
Angels
or
Saints
were
able
to
appease
the
wrath
of
God
,
and
to
satisfie
his
iustice
for
it
,
but
onely
the
death
of
his
own
deare
Son
,
no
nor
as
the
doting
Friers
do
dreame
,
one
drop
of
the
bloud
of
Christ
,
let
fal
from
his
finger
,
had
beene
sufficient
to
redeeme
vs
,
no
punishment
but
death
,
euen
the
cursed
death
of
the
crosse
,
was
sufficient
to
that
purpose
.
Let
vs
then
looke
on
Christ
crucified
,
by
the
eye
of
faith
,
and
we
shall
see
the
fearefull
and
vgly
face
of
sinne
,
Wee
are
to
looke
vpon
Christ
crucified
,
that
wee
may
see
the
vgly
face
of
si●ne
.
that
God
hates
it
with
endlesse
hatred
,
in
that
nothing
would
satisfie
his
wrath
for
it
,
but
the
precious
bloud
of
his
deare
Sonne
,
and
that
powred
out
by
the
cursed
death
of
the
Crosse
;
men
commonly
esteeme
some
sinnes
but
light
and
trifling
,
as
customarie
swearing
,
breaking
the
Sabbath
,
idlenesse
,
wanton
iesting
,
&c.
But
wee
must
know
that
these
are
of
such
waight
,
as
they
pulled
downe
the
Sonne
of
God
,
from
his
throne
of
Maiestie
and
glorie
,
and
caused
him
to
humble
himselfe
to
death
,
and
to
suffer
the
cursed
death
of
the
Crosse
,
and
to
poure
out
his
most
precious
blould
for
our
redemption
,
there
was
no
meanes
to
redeeme
vs
from
our
sinne
,
but
the
death
of
the
Sonne
of
God
,
therefore
learne
we
to
make
conscience
of
euerie
sinne
,
(
through
his
bloud
)
I
might
heere
enter
into
the
question
,
and
speake
at
large
of
it
,
whether
Christ
suffered
in
soule
or
no
,
but
I
hold
it
not
so
profitable
to
stand
vpon
that
point
;
onlie
in
a
word
know
we
thus
much
,
that
whatsoeuer
Christ
tooke
of
our
nature
,
hee
tooke
it
to
this
end
,
to
suffer
in
it
,
and
by
suffering
to
saue
and
redeeme
it
.
And
againe
,
wherein
Adam
and
we
properly
sinne
,
by
the
same
Christ
the
second
Adam
made
satisfaction
for
sinne
.
But
Christ
tooke
the
whole
nature
of
man
,
bodie
and
soule
,
and
both
Adam
and
we
commit
sinne
both
in
bodie
and
soule
.
Christ
verily
and
properly
suffered
in
soule
.
Therefore
,
no
doubt
Christ
verily
and
properly
suffered
in
soule
,
as
he
endured
paines
and
torments
in
his
flesh
;
I
will
not
further
enlarge
this
.
Come
wee
to
some
other
point
of
further
instruction
,
we
are
to
marke
,
the
Apostle
saith
,
Gods
elect
haue
redemption
,
that
is
,
forgiuenesse
of
sinnes
,
deliuerance
from
the
guilt
and
punishment
of
their
sinnes
,
through
the
bloud
of
Christ
,
that
is
,
his
bloudy
death
.
The
point
of
instruction
hence
offered
is
this
,
that
the
meanes
and
meritorious
cause
of
remission
of
sins
,
The
meanes
and
meritorious
cause
of
remission
of
sins
is
Christ
his
body
broken
and
his
bloud
shed
.
is
not
the
body
and
bloud
of
Christ
it selfe
,
abstracted
and
considered
apart
from
his
passion
,
but
his
body
broken
and
his
bloud
shed
,
his
painefull
suffering
,
his
bearing
in
body
and
soule
the
extremitie
of
Gods
wrath
,
we
need
not
seeke
farre
for
proofe
of
this
,
the
Apostle
saith
in
this
chap.
ver
20.
reconciliation
was
wrought
by
him
of
all
things
to
himselfe
,
and
to
that
he
set
at
peace
through
the
bloud
of
his
crosse
,
both
the
things
in
earth
&
the
things
in
heauen
,
ver
,
22.
In
the
body
of
his
flesh
through
death
,
Heb
.
9.22
.
and
wee
haue
it
in
expresse
words
,
that
without
shedding
of
bloud
,
there
is
no
remission
,
he
saith
not
without
bloud
,
but
without
shedding
of
bloud
,
the
reason
and
ground
of
this
is
,
because
the
Law
of
God
being
broken
,
&
God
being
offended
by
sinne
,
nothing
could
satisfie
his
iustice
,
but
punishment
suffered
,
eyther
by
the
party
offending
,
or
by
some
other
for
him
,
for
the
breach
and
transgression
of
the
Law
,
is
the
curse
annexed
.
Therfore
no
satisfaction
without
punishment
and
vndergoing
of
the
curse
.
Hence
it
followes
necessarily
,
that
not
the
body
and
bloud
of
Christ
considered
apart
from
his
passion
,
but
his
body
broken
and
his
bloud
shed
vpon
the
crosse
,
is
the
meanes
and
meritorious
cause
of
remission
of
sinne
,
it
may
be
demanded
how
the
breaking
of
the
body
of
Christ
,
&
how
Christ
his
suffering
could
bee
a
sufficient
meritorious
cause
procuring
remission
of
sins
,
seeing
we
by
sin
had
deserued
eternall
death
&
punishment
in
hell
for
euer
,
&
Christ
his
suffering
was
but
for
a
time
?
I
answer
,
wee
are
not
to
esteeme
the
merit
and
efficacy
of
Christ
his
death
by
the
time
of
his
suffering
,
but
by
the
person
who
suffered
,
namely
,
Christ
both
God
and
man
,
vnited
into
one
person
,
&
by
vertue
of
his
God-head
,
he
gaue
power
to
his
death
to
be
meritorious
,
euen
of
infinite
price
and
value
,
the
Apostle
prooues
this
in
the
verses
following
,
and
for
further
warrant
of
it
,
read
Acts
20.28
.
It
is
there
saide
,
that
God
hath
purchased
his
Church
with
his
owne
bloud
,
not
that
God
can
suffer
or
shed
bloud
,
but
we
are
thus
to
conceiue
it
,
that
Christ
suffered
onely
as
hee
was
man
,
yet
because
of
the
personall
vnion
of
God
and
man
in
Christ
,
it
is
said
,
that
God
shed
his
bloud
,
giuing
vs
to
vnderstand
the
infinite
merit
&
sufficiency
of
his
death
.
The
poynt
thus
prooued
,
come
we
to
apply
it
;
Confutation
of
popish
transubstantiation
.
and
first
is
this
a
truth
,
that
the
meanes
and
meritorious
cause
of
remission
of
sins
,
is
not
the
body
&
bloud
of
Christ
a
part
from
his
death
then
what
vse
is
left
of
popish
transubstantiation
for
which
the
Papists
much
contend
,
if
wee
should
grant
vnto
them
,
Iohn
6.63
.
which
they
are
neuer
able
to
prooue
,
that
the
bread
and
wine
in
the
Sacrament
,
are
turned
into
the
substance
of
Christ
his
body
&
bloud
;
yet
what
profit
should
come
by
that
bodily
presence
?
surely
none
,
by
the
sentence
of
our
Sauior
himselfe
the
flesh
profits
nothing
.
Bellarmines
owne
confession
is
,
that
a
man
may
eat
the
flesh
of
Christ
,
and
drinke
his
bloud
after
a
corporall
manner
,
and
yet
profit
himselfe
nothing
at
all
.
(
If
they
say
)
(
as
indeed
they
do
)
that
the
body
of
Christ
crucified
,
and
his
bloud
that
was
shed
on
the
crosse
is
in
the
Sacrament
vnder
the
forme
of
bread
and
wine
.
I
answer
againe
,
let
this
also
be
granted
which
can
neuer
bee
proued
,
yet
that
body
crucified
and
that
bloud
shed
is
not
profitable
without
the
merit
of
his
death
and
passion
apprehended
and
applied
by
the
mouth
of
the
soule
,
namely
by
faith
.
And
so
though
we
grant
a
reall
presence
of
the
body
of
Christ
crucified
,
yet
that
is
not
profitable
without
the
merit
of
his
death
apprehended
by
faith
.
If
they
say
the
body
of
Christ
crucified
reallie
present
,
and
the
merit
of
his
death
euer
goe
together
,
in
respect
of
the
receiuers
of
the
Sacrament
,
and
that
they
that
receiue
the
one
really
present
receiue
the
other
,
then
they
fall
into
a
foule
absurdity
,
then
they
make
it
an
idle
distinction
of
the
Apostle
that
some
are
worthy
and
some
vnworthy
receiuers
then
all
good
and
bad
,
beleeuing
and
vnbeleeuing
,
euen
such
(
as
the
Apostle
hath
taught
vs
)
that
eat
&
drink
their
owne
damnation
,
they
receiue
the
bodie
and
bloud
of
Christ
really
present
,
and
withall
the
merit
of
his
death
,
and
so
are
fedde
and
nourished
to
eternall
life
which
as
yet
is
not
begunne
in
them
,
and
it
may
bee
they
shall
neuer
come
vnto
it
,
and
that
is
a
grosse
absurditie
.
Thus
we
see
though
we
grant
a
real
presence
,
euen
of
the
crucified
body
of
Christ
yet
there
is
no
vse
nor
profit
comes
by
that
bodily
presence
,
and
by
consequent
the
popish
doctrine
of
transubstantiation
falls
to
the
ground
,
because
God
hath
ordained
nothing
in
his
Church
,
either
idle
or
supersti●ious
:
to
come
neerer
to
our selues
,
is
it
so
,
that
the
meritorious
cause
of
the
remission
of
sins
is
not
the
body
&
blood
of
Christ
considered
apart
from
his
passion
,
but
his
body
broken
,
and
his
bloud
shed
vpon
the
Crosse
;
we
must
then
know
that
it
is
not
sufficient
for
vs
to
vnderstand
,
that
the
bread
and
wine
in
the
Sacrament
are
signes
of
the
body
and
bloud
of
Christ
,
for
the
body
and
bloud
of
Christ
are
not
profitable
abstracted
from
the
worke
done
in
his
body
;
many
in
their
simplicity
and
weakenesse
,
thinke
they
are
suff●ciently
instructed
in
the
matter
of
receiuing
the
Sacrament
,
if
being
asked
they
be
able
to
answer
,
that
the
bread
signifieth
the
body
of
Christ
,
&
the
wine
his
bloud
,
but
we
must
know
this
is
not
sufficient
,
wee
are
further
to
take
knowledge
of
it
,
It
is
sufficient
to
vnderstand
that
the
bread
and
wine
in
the
sacrament
are
signes
of
the
body
and
bloud
of
Christ
.
that
bread
and
wine
in
the
Sacrament
,
are
memorials
and
remembrances
of
the
body
of
Christ
broken
and
of
his
bloud
shed
and
powred
out
on
the
Crosse
for
the
remission
of
sinnes
,
wee
are
not
to
seuer
the
remembrance
of
his
body
from
his
death
and
passion
,
but
together
with
the
remembrance
of
his
body
,
wee
are
to
remember
his
painefull
and
meritorious
suffering
in
his
body
and
soule
the
wrath
of
God
for
our
sinnes
,
and
when
we
eat
the
bread
and
drinke
the
wine
of
the
Sacrament
,
we
are
then
at
the
very
same
instant
to
lift
vp
our
harts
to
heauen
,
and
by
Faith
to
feed
vpon
the
body
of
Christ
broken
,
and
by
faith
to
apprehend
and
apply
the
infinite
merit
of
his
death
and
passion
to
our
owne
foules
,
particularly
for
the
pardon
of
our
sinnes
.
If
wee
content
our selues
with
receiuing
the
bread
&
wine
as
signes
of
the
body
and
bloud
of
Christ
thought
vpon
and
considered
apart
from
his
passion
we
then
make
the
receipt
of
the
Sacrament
vnprofitable
vnto
vs
,
and
very
dangerous
and
hurtfull
for
them
,
we
receiue
the
signe
without
the
thing
signified
,
for
if
we
receiue
not
the
whole
thing
signified
,
wee
receiue
it
not
at
all
,
and
so
we
prophane
the
signe
,
and
as
much
as
is
in
vs
trample
the
bloud
of
Christ
vnder
our
feet
,
wee
eate
and
drinke
our
owne
damnation
,
we
hasten
some
heauie
iudgement
of
God
vpon
vs.
Yea
howsoeuer
wee
seeme
to
disclaime
all
Poperie
,
yet
thus
receiuing
of
the
bread
and
wine
in
the
Sacrament
,
as
sinnes
of
the
bodie
and
bloud
of
Christ
neuer
remembring
the
suffering
of
Christ
in
his
body
,
we
therein
giue
place
to
a
popish
opinion
,
and
to
a
distinction
by
them
newly
deuised
that
the
Sacrament
is
a
remembrance
of
Christ
and
not
of
his
death
.
Let
vs
then
learne
our
dutie
that
when
we
come
to
receiue
the
Sacrament
,
we
are
then
by
faith
to
feed
on
the
body
of
Christ
broken
,
and
on
his
bloud
shed
on
the
Crosse
.
Come
we
to
the
last
words
(
that
is
the
forgiuenesse
of
our
sinnes
)
we
are
to
marke
that
the
Apostle
makes
redemption
and
remission
of
sinnes
equiualent
,
of
equall
reach
and
signification
,
in
respect
of
Gods
elect
,
that
they
that
are
redeemed
by
the
bloud
of
Christ
,
haue
by
it
remission
of
their
sinnes
,
he
expounds
the
one
by
the
other
.
The
conclusion
hence
following
is
this
,
that
as
many
as
by
the
worke
of
the
holy
Ghost
beleeue
in
Christ
and
apprehend
and
apply
the
merit
of
his
death
,
Such
as
truely
apprehend
&
apply
the
merit
of
Christ
his
death
haue
full
&
perfect
remission
of
their
sinnes
.
Heb
.
10
,
4
haue
full
and
perfect
remission
of
their
sinnes
;
for
why
?
by
the
death
of
Christ
they
haue
perfect
redemption
,
with
one
offering
hath
hee
consecrated
or
made
perfect
for
euer
those
that
are
sanctified
,
and
heere
redemption
and
remission
of
sins
are
made
conuertible
termes
,
that
through
the
bloudy
death
of
Christ
we
haue
redemption
,
that
is
,
remission
of
sinnes
,
therefore
it
must
needs
follow
,
that
as
many
as
trulie
apprehend
the
merit
of
Christs
death
haue
perfect
remission
of
their
sinnes
.
Note
.
This
will
further
appeare
if
wee
consider
after
what
manner
sinne
is
forgiuen
,
and
that
is
by
an
action
of
God
,
whereby
for
the
merit
of
Christ
hee
accounts
sinne
as
no
sinne
,
or
as
if
it
were
neuer
committed
,
and
as
a
debt
discharged
,
for
so
much
is
implied
in
that
petition
,
forgiue
vs
our
trespasses
or
debts
,
forgiuenesse
of
sinne
being
an
action
of
God
,
it
must
needes
bee
most
perfect
,
for
all
the
actions
of
God
are
most
perfect
,
againe
,
is
it
for
the
merit
of
Christ
,
how
then
can
it
bee
any
way
defectiue
;
Christ
his
merit
being
infinite
,
and
euery
way
answerable
to
the
iustice
of
God
?
Can
remission
of
sin
procured
by
it
be
vnperfect
?
it
is
not
possible
,
wee
may
then
safely
conclude
,
that
as
many
as
truely
apprehend
and
apply
the
merits
of
Christs
death
haue
full
and
perfect
remission
of
their
sinnes
,
where
then
is
any
place
for
that
popish
distinction
of
remission
of
the
fault
,
and
not
of
the
punishment
?
Consutation
of
that
popish
distinction
of
the
fault
pardoned
and
the
punishment
reteined
So
the
Papists
teach
that
for
the
merit
of
Christ
his
death
,
God
doth
pardon
the
fault
,
and
the
eternall
punishment
of
sinne
,
but
hee
retaines
a
temporarie
punishment
to
be
inflicted
on
them
that
haue
sinned
:
this
distinction
cannot
stand
with
the
truth
now
deliuered
and
proued
,
for
if
we
haue
perfect
remission
of
sinnes
,
then
both
of
the
fault
and
punishment
,
or
else
we
haue
but
halfe
maimed
and
imperfect
remission
.
A
little
further
to
discouer
the
weakenesse
,
and
indeed
the
wickednesse
of
this
popish
doctrine
,
consider
we
these
reasons
.
First
,
besides
the
relation
that
is
between
the
fault
and
the
punishment
,
(
the
punishment
euer
hauing
a
relation
to
a
foregoing
fault
,
and
in
respect
of
the
fault
,
is
the
punishment
inflicted
)
besides
this
,
we
shall
find
in
many
places
of
the
Scripture
,
Leu
.
20.19.20
such
affinitie
and
so
neere
agreement
between
the
fault
&
the
punishment
,
as
that
these
two
they
are
taken
sometimes
one
for
the
other
.
They
shall
beare
their
iniquitie
,
that
is
to
say
,
the
punishment
of
their
iniquity
.
He
bare
our
sinnes
in
his
body
on
the
tree
,
1
Pet
.
2.24
.
that
is
to
say
,
the
punishment
of
our
sinnes
:
for
the
Apostle
in
that
speach
of
his
had
an
eye
to
that
,
Isai
.
53.5
.
he
was
wounded
for
our
transgressions
,
hee
was
broken
for
our
iniquities
,
the
chastisements
of
our
peace
was
vpon
him
,
and
with
his
stripes
are
we
healed
.
Heereby
then
would
the
holy
Ghost
haue
vs
to
vnderstand
that
the
fault
and
punishment
of
sinne
cannot
be
so
farre
disioyned
and
so
drawne
asunder
as
the
popish
sort
would
haue
them
,
that
the
one
should
be
pardoned
,
and
the
other
still
retained
.
Againe
,
if
God
inflict
any
punishment
on
him
whose
fault
is
remitted
,
and
on
him
whose
sinnes
are
taken
away
by
the
bloud
of
Christ
(
for
so
speakes
the
Scriptures
.
Iohn
1.29
.
Behold
the
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
,
)
then
he
is
vniust
,
but
farre
be
it
from
vs
so
to
thinke
,
it
is
all
one
as
to
require
the
paiment
and
satisfaction
of
a
debt
forgiuen
,
which
whosoeuer
doth
is
vniust
.
If
then
they
will
not
lay
that
imputation
vpon
the
Lord
,
which
they
would
be
loath
to
lay
vpon
a
miserable
mortall
and
sinnefull
man
,
they
must
not
charge
him
with
punishing
any
sinne
that
he
hath
forgiuen
.
Thirdly
,
if
this
be
true
,
that
when
God
doth
not
remit
sin
he
retaines
the
punishment
of
it
,
then
it
followeth
necessarily
on
the
contrary
,
that
when
hee
doth
forgiue
the
sinne
he
doth
not
retaine
the
punishment
of
it
.
To
this
we
may
ioine
many
plaine
places
of
Scripture
,
where
it
is
said
,
the
Lord
doth
not
impute
sinne
,
but
couer
it
,
that
he
will
not
remember
the
sinnes
of
his
chosen
any
more
,
but
cast
them
behinde
his
backe
,
that
hee
will
take
them
away
like
a
cloud
,
drowne
them
in
the
bottome
of
the
sea
,
and
many
other
speaches
wee
find
of
like
sort
:
all
which
concurre
and
meet
together
in
this
point
of
truth
,
and
of
sweet
comfort
,
that
the
Lord
for
the
precious
merit
of
the
bloud
of
Christ
doth
pardon
as
well
the
punishment
,
as
the
sinne
of
his
chosen
,
for
as
one
saith
truely
and
well
to
this
purpose
,
if
the
Lord
impute
not
,
he
punisheth
not
,
if
he
remember
not
,
he
reuengeth
not
,
if
he
couer
,
he
cals
not
to
iudgement
,
if
hee
cast
behinde
his
backe
,
he
examines
not
;
let
not
then
any
distinction
deuised
by
the
Popish
sort
,
so
contrary
to
the
iustice
of
God
,
and
the
plain
euidence
of
the
word
of
God
,
strippe
vs
of
that
excellent
comfort
we
may
find
in
this
,
that
by
the
death
of
Christ
,
as
many
as
truly
apprehend
and
apply
it
to
themselues
haue
full
and
perfect
remission
of
sinne
,
and
freedome
from
all
punishments
temporall
and
eternall
.
Exception
.
But
against
this
they
except
,
that
some
whose
sinnes
are
pardoned
,
haue
notwithstanding
;
sicknesse
,
pouerty
,
contempt
,
yea
death
inflicted
on
them
.
Therefore
(
say
they
)
though
sinne
bee
forgiuen
,
yet
the
temporall
punishment
is
not
remoued
?
These
things
spoken
of
and
the
like
,
to
them
that
bee
in
Christ
,
and
by
him
haue
the
pardon
of
their
sinnes
,
are
corrections
,
fatherly
chastisements
,
and
tokens
of
Gods
loue
whom
he
loueth
he
chastiseth
,
not
punishments
of
sinne
forgiuen
,
Hebr
.
12.
nor
proceeding
from
an
angry
and
displeased
God
.
Againe
,
they
are
laid
on
the
deere
children
of
God
to
worke
in
them
amendment
and
care
to
auoid
sinne
,
and
for
the
exercise
of
Faith
,
the
triall
of
patience
,
the
stirring
vp
of
some
languishing
graces
that
are
in
them
,
and
for
other
good
ends
,
and
not
to
satisfie
for
the
temporall
punishment
:
admit
they
were
properly
and
truely
punishments
(
which
cannot
bee
prooued
)
yet
could
they
neuer
answer
and
satisfie
the
iustice
of
God
,
for
to
satisfie
God
is
not
onely
to
pay
that
we
owe
vnto
him
,
but
it
doth
inferre
and
imply
full
reconciliation
with
God
;
and
a
pacification
of
his
anger
,
and
that
God
is
well
pleased
with
him
that
doth
satisfie
.
Now
the
suffering
of
punishment
cannot
so
satisfie
God
if
it
be
considered
by
it selfe
,
for
then
the
damned
in
hel
suffering
punishment
should
satisfie
God
,
which
is
most
false
,
therfore
the
person
that
must
satisfie
God
by
suffering
punishment
must
be
considered
,
and
he
must
be
more
then
a
meere
man
,
euen
God
&
man
not
able
to
vndergoe
the
punishment
,
Mat
.
3.17
.
but
also
such
a
one
in
whom
God
the
Father
is
well
pleased
,
as
himselfe
doth
witnesse
from
heauen
.
So
then
though
we
grant
that
sicknes
,
pouerty
and
such
like
were
punishments
;
yet
could
they
not
satisfie
the
iustice
of
God
,
because
the
suffering
of
punishment
considered
by
it selfe
doth
not
satisfie
God
vnles
the
person
suffering
be
more
then
a
meer
man
euen
God
&
man
&
such
a
one
in
whom
God
is
wel
pleased
.
Howsoeuer
then
true
beleeuers
haue
sicknes
,
pouerty
&
such
like
laid
vpon
them
,
yet
we
must
know
they
are
laid
on
thē
as
fatherly
chastisements
and
corrections
,
or
as
trialls
for
the
exercise
of
their
faith
&
patience
,
for
the
stirring
vp
of
the
good
graces
that
be
in
them
,
&
not
as
punishments
:
&
if
they
were
laide
on
them
as
punishments
,
yet
could
they
not
satisfie
the
iustice
of
God
.
And
therefore
we
are
not
to
suffer
our selues
to
be
drawn
from
this
trueth
,
full
of
sweet
comfort
,
that
by
the
bloudy
death
of
Christ
,
al
that
truly
lay
hold
of
the
merit
of
it
,
haue
full
and
perfect
remission
of
their
sins
,
and
freedome
from
all
punishments
temporall
and
eternall
.
Againe
is
it
so
,
that
by
the
bloud
of
Christ
we
haue
perfect
remission
both
of
fault
and
punishment
.
Our
duety
is
wholly
to
forgiue
the
offences
of
our
brethren
.
Let
then
as
many
of
vs
as
truely
beleeue
it
,
learne
our
duty
following
vpon
it
,
and
that
is
this
,
when
wee
forgiue
the
offences
of
our
brethren
,
we
are
wholly
to
forgiue
them
,
euen
vtterly
to
forgoe
all
malice
against
offendours
,
or
offences
against
vs.
Eph.
4.32
.
It
is
plainely
taught
by
the
Apostle
,
forgiuing
one
another
,
euen
as
God
for
Christ
his
sake
forgaue
you
.
How
doth
God
for
Christ
his
sake
forgiue
vs
?
wee
haue
heard
it
deliuered
and
prooued
euen
fully
and
perfectly
,
therefore
we
must
take
heed
of
mincing
the
matter
,
and
of
halfe
remission
to
our
brerhren
,
forgiuing
some
part
of
the
offence
,
and
carrying
a
peece
vnforgiuen
;
O
euill
seruant
,
saith
our
Sauiour
in
the
Parable
,
Mat
.
18.32
.
I
forgaue
thee
not
a
peece
but
all
,
and
as
I
had
pity
on
thee
,
so
certainely
,
thy
pity
ought
to
haue
extended
as
farre
as
mine
,
to
the
forgiuenesse
of
the
whole
debt
of
thy
fellow
seruant
;
we
see
then
our
duety
,
that
in
forgiuing
the
offences
of
our
brethren
,
wee
are
to
follow
the
example
of
the
Lord
,
wee
are
fully
and
wholly
to
forgiue
them
,
and
to
that
purpose
,
know
and
consider
we
but
this
one
thing
,
that
if
we
forgiue
not
all
to
our
brethren
,
whensoeuer
they
haue
offended
vs
,
wee
cannot
then
put
vp
that
petition
to
the
Lord
,
forgiue
vs
our
debts
,
as
we
also
forgiue
our
debtours
with
any
comfort
,
let
the
latter
part
of
that
petition
bee
a
promise
of
ours
to
the
Law
,
or
a
Law
binding
all
that
looke
for
mercy
from
the
Lord
,
to
shew
mercy
,
or
a
note
of
assurance
,
we
cannot
vse
it
with
comfort
,
we
therein
fearefully
pray
against
our selues
,
for
we
reseruing
a
peece
of
our
malice
against
our
brethren
:
in
that
petition
we
beseech
the
Lord
to
reserue
also
a
part
of
his
wrath
against
vs
,
forgiuing
vs
but
as
wee
forgiue
others
,
and
that
being
well
considered
,
is
able
to
make
any
heart
seasoned
with
grace
,
to
tremble
to
thinke
vpon
it
,
that
we
should
so
fearfully
open
our
mouths
,
yea
,
so
boldly
with
our
owne
tongues
,
call
for
wrath
and
vengeance
from
Almightie
God
,
let
vs
(
as
wee
ought
)
consider
and
thinke
vpon
it
,
and
let
it
stirre
vs
vp
fully
and
wholly
to
forgiue
the
offences
of
our
brethren
,
let
vs
not
remember
in
malice
the
least
offence
of
our
brethren
,
least
the
Lord
remember
in
iudgement
any
of
our
sinnes
,
and
so
strike
vs
as
he
may
iustly
,
both
bodie
and
soule
to
the
bottome
of
hell
,
where
no
remission
nor
redemption
is
to
bee
hoped
for
.
VER
.
15.
Who
is
the
image
of
the
inuisible
God
,
the
first
borne
of
euery
creature
.
The
Apostle
here
beginnes
his
proofe
,
of
the
sufficiency
of
the
worke
of
redemption
wrought
by
Christ
,
that
he
is
a
perfect
and
sufficient
Redeemer
of
Gods
chosen
,
his
proofe
is
laid
downe
in
three
verses
,
the
15.16
.
and
17.
he
prooues
it
from
the
dignitie
of
his
person
,
shewing
that
he
is
true
and
eternall
God
,
and
therefore
a
perfect
Redeemer
.
And
that
Christ
is
true
and
eternall
God
,
is
first
propounded
by
the
Apostle
,
vers
.
15.
and
then
confirmed
verse
16.
and
17.
In
the
15
verse
containing
the
generall
proposition
,
are
two
things
affirmed
of
Christ
,
first
,
that
he
is
the
image
of
the
inuisible
God
;
and
secondly
,
the
first
borne
of
euery
creature
.
Come
wee
to
more
strict
examination
of
these
things
,
and
for
the
first
,
I
will
stand
a
while
to
open
the
sense
and
meaning
of
the
words
,
and
not
to
trouble
you
with
any
curious
and
vnnecessary
speculations
,
but
to
hold
to
the
scope
and
drift
of
the
Apostle
which
was
to
propound
sound
Doctrine
of
faith
,
and
to
teach
how
with
profit
we
are
to
conceiue
of
the
person
of
Christ
.
Christ
the
image
of
God
his
father
two
waies
.
Know
that
Christ
is
the
image
of
God
his
Father
two
waies
.
First
,
as
he
is
the
eternall
Sonne
,
of
the
same
substance
with
the
Father
:
and
so
his
most
absolute
and
perfect
essentiall
image
,
for
hauing
the
very
same
eternall
essence
and
substance
with
the
Father
,
he
doth
most
perfectly
represent
him
:
Interpretation
.
Heb
.
1.3
.
hence
he
is
said
to
be
the
brightnes
of
his
glorie
,
and
the
engrauen
forme
of
his
person
.
Secondly
,
as
he
is
God
manifested
in
the
flesh
,
as
the
Apostle
speakes
,
1.
Tim
.
3.16
.
because
God
being
inuisible
doth
manifest
himselfe
in
Christ
,
in
whom
he
hath
made
himselfe
knowne
to
vs
,
to
be
most
wise
,
iust
,
and
mercifull
;
most
wise
,
because
in
Christ
he
expressed
towards
vs
,
both
perfect
iustice
and
perfect
mercy
;
and
in
Christ
most
iust
,
because
in
him
he
perfectly
punished
all
our
sinnes
laid
on
him
,
as
on
our
surety
,
and
most
mercifull
also
in
Christ
,
because
for
his
merit
and
satisfaction
,
he
perfectly
forgaue
his
chosen
all
their
sinnes
,
and
made
them
heires
of
his
kingdome
of
glorie
,
thus
is
Christ
the
image
of
God
.
The
next
word
to
be
expounded
is
(
inuisible
)
for
the
clearing
of
that
,
consider
we
thus
much
.
That
seeing
is
of
two
sorts
,
either
with
the
outward
eie
of
the
bodie
,
or
with
the
eie
of
the
minde
.
Concerning
the
outward
sight
,
whereby
curious
and
ignorant
people
would
be
glad
to
see
God
,
hardly
thinking
there
is
a
God
,
because
they
see
him
not
with
their
bodily
eies
,
the
truth
is
,
God
cannot
bee
seene
,
because
hee
is
a
Spirit
most
simple
and
pure
,
and
not
subiect
to
the
outward
sense
,
therefore
he
saith
to
Moses
,
Thou
canst
not
see
my
face
,
Exod
.
33.20
.
for
there
shall
no
man
see
me
and
liue
.
And
the
Apostle
,
1.
Tim
6.16
.
God
dwelleth
in
the
light
that
none
can
attaine
vnto
,
whom
neuer
man
saw
,
neither
can
see
;
touching
sight
by
the
eie
of
the
minde
,
wee
must
distinguish
our
estate
heere
in
this
life
,
from
that
it
shall
bee
in
the
life
to
come
,
and
know
that
by
the
minde
whilest
we
are
heere
,
wee
are
not
able
to
see
God
as
he
is
in
himselfe
,
because
all
our
knowledge
heere
,
is
by
some
outward
formes
or
fashions
,
which
we
conceiue
in
our
minde
and
vnderstanding
,
and
though
we
finde
it
said
,
that
the
Lord
spake
to
Moses
face
to
face
;
Exod
.
33.11
.
we
are
to
know
that
those
words
note
onely
a
more
familiar
and
gracious
manner
of
speaking
,
not
that
he
saw
God
in
substance
and
essence
as
hee
is
,
and
in
the
life
to
come
,
as
many
as
goe
to
heauen
shall
see
God
in
a
most
excellent
manner
,
and
with
such
comfort
as
no
heart
can
comprehend
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
;
Matth
.
5.8
.
yet
not
simply
as
he
is
in
his
owne
nature
,
because
hee
is
infinite
,
and
we
shall
be
still
finite
,
though
changed
from
corruption
.
Thus
we
haue
it
made
plaine
,
how
God
is
inuisible
,
because
no
way
can
he
be
seene
,
as
he
is
in
his
owne
nature
,
of
any
creature
,
either
with
the
eye
of
the
body
,
or
with
the
eye
of
the
minde
,
in
this
life
or
in
the
life
to
come
.
It
is
onely
the
Sonne
of
God
that
hath
that
sight
of
God
his
Father
,
for
he
is
in
the
bosome
of
his
Father
:
and
the
sight
that
man
or
Angell
,
hath
of
God
in
heauen
;
is
,
by
a
mediate
person
,
the
Sonne
of
God
.
So
then
the
meaning
of
the
Apostle
in
these
words
is
briefly
this
;
who
is
the
eternall
Sonne
of
God
,
of
the
same
substance
with
his
Father
,
and
in
whom
being
incarnate
;
God
who
is
inuisible
,
not
to
be
seene
either
with
the
eye
of
the
body
,
or
with
the
eye
of
the
minde
in
this
life
,
or
in
the
life
to
come
,
in
his
owne
nature
immediately
hath
made
himselfe
known
to
vs
to
be
most
wise
,
iust
and
mercifull
.
Now
to
the
doctrine
hence
to
be
gathered
:
First
we
are
to
marke
that
the
Apostle
doth
fetch
his
proofe
of
the
sufficiency
of
our
redemption
from
the
Godhead
of
Christ
,
The
Godhead
of
Christ
is
the
first
ground
of
our
redemption
.
that
he
is
the
essentiall
image
of
God
his
father
,
and
therefore
a
sufficient
and
perfect
Redeemer
,
that
is
the
Apostles
reason
;
Whence
wee
may
conclude
,
that
is
the
Godhead
of
Christ
is
the
first
ground
of
our
redemption
,
it
is
not
grounded
first
vpon
the
manhood
of
Christ
,
but
vpon
Iesus
Christ
,
God
equall
with
the
Father
in
Maiesty
and
glory
.
Yet
we
must
remember
that
hee
is
our
Mediatour
,
in
respect
of
both
nature
diuine
and
humane
,
I
will
not
enlarge
the
point
hauing
said
somthing
of
it
before
.
But
for
the
vse
in
a
word
,
it
being
so
that
the
first
ground
of
our
redemption
is
the
God-head
of
Christ
,
Our
redemption
by
the
bloud
of
Christ
stands
firme
and
fast
for
euer
.
it
must
needs
follow
,
that
his
bloud
is
a
most
pretious
bloud
,
and
our
redemption
made
by
that
bloud
must
of
necessity
hold
,
and
stand
firme
and
fast
for
euer
,
all
the
power
of
hel
shall
neuer
be
able
to
ouerturne
it
,
if
once
we
truly
beleeue
in
Christ
,
we
can
neuer
be
vtterly
cast
away
.
Vpon
this
very
ground
,
that
he
and
his
Father
are
one
,
doth
our
Sauiour
inferre
,
Iohn
.
10.28
.
that
his
sheepe
shall
neuer
perish
;
and
keepe
this
for
a
sure
ground
,
when
thou
art
tempted
about
thy
redemption
,
and
the
certainty
of
it
.
We
are
further
heere
to
marke
,
that
the
Apostle
proouing
Christ
a
perfect
Redeemer
,
by
an
argument
from
his
God
head
,
saith
not
in
one
word
that
he
is
God
,
but
he
deliuers
it
in
these
termes
,
that
he
is
the
image
of
the
inuisible
God
,
a
true
and
liuely
representation
of
God
:
setting
out
vnto
vs
his
infinite
wisdome
,
iustice
and
mercy
.
The
point
of
instruction
hence
following
,
is
this
;
that
true
and
sauing
knowledge
of
Christ
,
True
and
sauing
knowledge
of
Christ
,
is
neuer
seuered
from
true
knowledge
of
Gods
infinite
wisedome
,
iustice
&
mercy
.
can
neuer
be
seuered
from
the
true
knowledge
of
the
infinite
wisdome
,
iustice
and
mercy
of
God
;
they
that
truly
know
Christ
,
and
by
the
eye
of
a
true
faith
looke
vpon
him
,
do
in
him
,
and
by
him
see
and
behold
,
know
and
acknowledge
the
infinite
wisedome
,
iustice
and
mercy
of
God
;
as
when
wee
looke
on
the
true
patterne
and
expresse
image
of
any
thing
,
wee
come
to
know
the
shape
and
forme
of
the
first
type
,
the
thing
resembled
,
so
looking
and
truely
beholding
Christ
,
the
true
image
of
God
,
we
cannot
but
know
the
wisdome
,
iustice
and
mercy
of
God
his
Father
,
reuealed
and
appearing
in
him
.
It
is
the
speech
of
Christ
himselfe
,
Ioh
.
14.7
.
If
ye
had
knowne
me
,
ye
should
haue
knowne
my
Father
also
▪
and
when
Philip
said
vnto
him
,
Lord
,
shew
vs
thy
Father
,
and
it
sufficeth
,
our
Sauiour
checked
him
verse
the
ninth
,
Haue
I
beene
so
long
time
with
you
,
and
hast
thou
not
knowen
me
Philip
?
he
that
hath
seene
me
,
hath
seene
my
Father
.
How
then
sayest
thou
,
shew
vs
thy
Father
?
To
this
agrees
that
of
the
Apostle
,
2.
Cor
.
4.4
.
that
Christ
which
is
the
image
of
God
should
not
shine
vnto
them
,
then
vers
.
6.
that
we
haue
the
knowledge
of
the
g●ory
of
God
,
in
the
face
of
Iesus
Christ
;
come
we
to
apply
this
;
is
it
so
,
that
they
who
truly
know
Christ
,
doe
in
him
,
and
by
him
as
in
a
cleere
glasse
,
see
behold
and
know
the
wisedome
,
iustice
and
mercy
of
God
;
then
let
this
be
to
vs
a
ground
of
examination
.
Let
vs
euery
one
from
hence
learne
to
reason
backe
againe
on
this
manner
if
we
truely
know
not
the
wisdome
,
iustice
and
mercy
of
God
,
not
by
literall
,
Triall
and
examination
of
our selues
.
but
by
spirituall
knowledge
,
euen
by
speciall
distinct
and
working
knowledge
,
then
wee
know
not
Christ
by
any
true
and
sauing
knowledge
,
for
they
that
truely
know
Christ
,
know
with
him
and
by
him
,
the
wisedome
,
iustice
and
mercy
of
God
.
If
many
men
and
women
were
examined
touching
this
point
,
though
they
professe
Christ
and
Christian
religion
yet
they
would
be
found
to
know
God
no
more
then
the
very
Heathen
,
who
neuer
heard
of
Christ
.
I
dare
bee
bold
to
say
,
many
there
bee
that
haue
onely
a
naturall
knowledge
of
God
,
which
all
men
haue
by
the
light
of
nature
,
or
such
as
is
gathered
by
the
sight
of
the
creatures
;
and
that
no
man
may
except
against
my
speech
,
and
say
this
is
hard
that
we
should
so
bee
taxed
,
wee
liue
in
a
Church
,
where
the
knowledge
of
God
is
plainely
taught
,
wee
heare
it
sounding
in
our
eares
,
and
we
cannot
be
so
ignorant
,
let
them
therefore
heare
how
I
prooue
it
from
the
mouth
of
the
Apostle
,
Hee
saith
of
them
,
1.
Cor
.
15.34
.
that
said
let
vs
eate
and
drinke
,
for
to
morrow
wee
shall
die
.
Awake
to
liue
righteously
,
for
some
haue
not
the
knowledge
of
God
.
The
proposition
is
laid
downe
by
the
Apostle
,
and
it
is
this
,
they
that
giue
themselues
to
eating
and
drinking
and
sensuality
,
and
liue
securely
in
their
sinnes
,
haue
not
the
knowledge
of
God
,
now
the
assumption
may
be
made
by
too
many
in
the
world
,
and
then
the
conclusion
must
needs
follow
vpon
the
premises
,
that
they
haue
no
knowledge
of
God
it
they
will
haue
it
further
proued
;
then
hear
the
Lords
owne
Argument
,
he
saith
,
verse
the
1.
he
had
a
controuersie
,
he
was
to
enter
an
action
against
his
people
for
want
of
knowledge
,
Hos
.
4.2
.
and
how
doth
he
prooue
it
?
thus
verse
2.
by
swearing
and
lying
,
killing
and
stealing
,
and
whoring
they
breake
out
,
and
bloud
touched
bloud
.
To
go
no
further
then
the
very
first
thing
,
is
swearing
an
argument
of
the
want
of
knowledge
of
God
?
(
it
must
needs
be
so
,
God
hauing
manifested
himselfe
most
plainely
a
iust
auenger
of
that
sinne
)
then
many
there
bee
that
can
tell
themselues
,
if
they
wil
not
palpably
flatter
themselues
that
they
are
such
as
know
not
God
,
their
speeches
are
more
powdred
with
oathes
,
then
their
meat
with
salt
,
yea
their
children
may
witnes
against
them
,
whose
tongues
are
no
sooner
taught
to
speake
plainly
,
but
they
learne
to
sweare
most
wickedly
:
a
man
may
heare
it
from
them
playing
in
the
streets
,
and
so
may
truly
iudge
of
the
parents
that
they
haue
no
true
knowledge
of
God
themselues
,
neither
care
they
to
teach
others
vnder
them
either
by
word
or
example
to
know
the
Lord
.
It
is
then
plainely
prooued
against
many
,
that
will
they
,
nill
they
,
of
force
they
must
confesse
they
haue
no
true
knowledge
of
God
,
then
let
such
as
bee
conuinced
consider
that
which
was
before
deliuered
,
that
they
know
not
Christ
by
any
sauing
knowledge
,
but
as
the
deuills
know
him
,
and
let
them
marke
the
sequel
,
and
that
which
followes
vpon
this
,
that
they
not
knowing
Christ
,
Christ
will
not
know
them
,
when
he
comes
to
diuide
betweene
the
sheepe
&
the
goates
,
he
will
not
then
acknowledge
them
for
his
,
but
say
depart
from
me
ye
workers
of
iniquity
I
know
you
not
.
Which
is
a
heauy
sentence
and
to
be
thought
on
with
trembling
,
and
let
it
stir
vs
vp
to
labour
for
the
true
knowlege
of
God
as
he
hath
manifested
himselfe
in
Christ
,
a
God
of
infinite
wisdome
,
iustice
,
and
mercy
,
not
a
God
all
of
mercy
and
no
iustice
,
that
is
to
set
vp
an
idoll
of
our
owne
braine
,
to
thinke
there
is
mercy
with
God
though
we
repent
not
,
but
go
on
in
our
sinnes
.
Let
vs
labour
to
know
God
as
hee
hath
reuealed
himselfe
in
Christ
,
his
expresse
image
a
God
of
infinite
wisedome
,
Note
.
iustice
and
mercy
,
that
so
we
may
assure
our selues
we
truly
know
Christ
,
and
are
known
of
Christ
,
and
shal
be
acknowledged
to
bee
his
at
his
comming
,
and
to
helpe
vs
yet
forward
in
this
duty
,
let
vs
further
consider
that
if
the
heathen
were
left
without
excuse
by
the
sight
of
the
creatures
,
then
much
more
shal
we
by
the
sight
of
Christ
the
expresse
image
of
God
,
if
we
know
not
God
as
we
ought
,
if
we
haue
greater
light
and
meanes
to
know
God
by
the
comming
of
Christ
in
the
flesh
then
they
,
what
a
shame
is
it
to
haue
lesse
knowledge
of
God
then
they
,
if
wee
in
Christ
see
not
Gods
infinite
wisdome
and
mercy
,
wee
are
most
blinde
,
we
are
euen
fooles
besotted
and
bewitched
by
the
Deuill
,
they
are
the
words
of
the
Apostle
.
Gal.
3.1
.
O
foolish
Galathians
who
hath
bewitched
you
,
that
ye
should
not
obey
the
truth
to
whom
Iesus
Christ
was
before
described
in
your
sight
and
among
you
crucified
.
If
Christ
bee
set
before
vs
in
liuely
colours
by
the
preaching
of
the
word
and
the
administration
of
the
Sacramants
and
wee
see
not
in
him
the
infinite
wisdome
,
iustice
,
and
mercy
of
God
wee
are
bewitched
&
deluded
by
the
deuil
,
let
this
be
thought
on
,
and
let
it
stirre
vs
vp
to
labour
to
know
the
infinite
iustice
and
mercy
of
God
expressed
in
the
face
of
Iesus
Christ
.
We
are
further
to
marke
the
Epithite
the
Apostle
heere
giues
to
God
(
inuisible
)
hee
saith
not
the
image
of
God
omnipotent
,
omniscient
,
omnipresent
,
though
these
things
might
haue
beene
truely
affirmed
of
God
,
but
the
image
of
the
inuisible
God
,
whereby
(
no
doubt
)
he
would
haue
vs
to
vnderstand
that
the
same
God
who
is
almighty
filling
heauen
and
earth
,
euen
he
is
inuisible
,
We
must
acknowledge
God
to
be
euerie
where
present
,
thogh
we
see
him
not
.
the
same
God
who
is
euery
where
present
,
yet
is
not
to
be
seene
,
our
lesson
arising
hence
is
this
,
we
are
to
acknowledge
God
to
be
euery
where
present
,
though
inuisible
,
and
though
we
see
him
not
,
for
God
who
fils
both
heauen
and
earth
is
inuisible
and
cannot
be
seene
,
if
he
could
be
seene
,
then
must
he
be
a
body
,
Psalm
.
145.3
.
and
if
so
,
then
to
be
deuided
into
parts
and
included
in
a
place
,
and
so
not
infinite
contrary
to
that
.
Great
is
the
Lord
,
his
greatnes
incompreh●nsible
,
not
to
be
shut
vp
within
the
compasse
of
any
place
,
we
are
therefore
to
know
and
acknowledge
that
God
is
euery
where
present
,
though
not
seene
of
vs.
We
find
this
point
expressed
in
most
excellent
termes
by
Dauid
,
Psalm
.
139.
where
there
is
not
a
word
escapes
him
,
that
God
was
seene
of
him
,
Dauid
knew
it
well
that
he
is
a
spirit
inuisible
but
yet
he
sets
it
out
in
most
exce●lent
manner
that
God
wa●
euery
where
present
with
him
,
that
he
was
with
him
a●●is
downe
sitting
,
and
at
his
vpri●ing
,
about
his
bed
,
and
about
his
pathes
,
not
a
word
in
his
tongue
but
he
knew
it
,
let
him
mooue
either
vpward
or
downeward
,
to
the
right
hand
or
to
the
left
,
with
neuer
so
great
speed
,
euen
as
speedily
as
the
Sunne
beames
,
from
the
East
to
the
West
,
yet
hee
could
not
flee
from
the
presence
of
the
Lord
,
nor
hide
himselfe
vnder
any
couert
or
darknes
from
the
al-seeing
eie
of
God
:
thus
it
was
with
Dauid
,
and
we
are
to
learne
it
by
his
example
,
thus
it
ought
to
be
with
vs
,
we
are
to
acknowledge
God
,
though
inuisible
and
not
seene
of
vs
,
yet
euery
where
present
.
And
if
wee
would
further
be
resolued
of
this
point
,
for
the
ground
of
it
,
consider
we
but
that
which
experience
may
teach
vs
,
namely
this
,
men
many
times
who
sinne
in
secret
,
and
haue
no
eie
of
man
looking
on
them
,
yet
notwithstanding
they
tremble
and
feare
.
Whence
comes
this
?
Surely
their
owne
conscience
tels
them
that
their
close
and
secret
sinnes
are
seene
of
God
though
he
be
not
seene
of
them
,
yea
when
the
conscience
doth
faile
in
this
testimony
,
(
as
many
times
it
doth
,
beeing
hardned
by
custome
of
sinne
)
then
the
very
dumbe
and
senselesse
creatures
are
sometimes
made
remembrancers
and
accusers
of
men
for
their
sinnes
,
as
the
Lord
threarneth
by
his
Prophet
.
Stories
are
full
of
examples
of
this
kind
,
yea
,
no
doubt
,
Habac
.
2
.
1●
.
many
of
vs
may
remember
that
wee
haue
either
knowne
or
heard
of
some
who
haue
bene
brought
to
confesse
their
seeret
sinnes
by
the
sight
of
the
fouls
of
the
aire
,
yea
sometimes
such
diseases
haue
beene
sent
vpon
men
,
as
haue
made
their
owne
mouthes
to
publish
and
bewray
their
secret
sinne
.
What
are
these
things
but
euen
plaine
euidences
and
demonstrations
that
though
God
be
inuisible
,
yet
he
is
euery
where
present
,
and
sees
things
done
in
the
most
secret
places
of
the
world
,
and
when
it
pleaseth
him
,
and
by
what
meanes
it
likes
him
best
doth
hee
bring
them
to
light
.
Wee
are
then
to
acknowledge
it
for
a
truth
,
though
God
be
inuisible
,
yet
he
is
euery
where
present
.
To
inforce
this
yet
further
because
indeed
that
is
chiefly
to
be
intended
,
and
driuen
at
in
this
point
,
that
we
may
labour
to
haue
in
our
hearts
a
setled
acknowledgement
of
it
.
Consider
first
it
is
one
speciall
meanes
to
worke
in
vs
inward
soundnes
and
truth
of
heart
,
nothing
is
more
effectuall
to
keepe
vs
from
hypocrisie
,
Our
harts
are
to
be
setled
in
the
truth
of
doctrine
before
deliuered
it
will
bee
a
meanes
to
keepe
vs
,
first
from
hypocrisie
.
and
many
other
grosse
sinnes
then
this
,
what
seruant
so
lewd
that
will
not
yeelde
to
his
master
eye
seruice
at
the
least
:
In
like
sort
when
wee
know
and
acknowledge
Gods
presence
,
and
that
his
eye
looketh
on
vs
,
that
hee
is
a
beholder
,
a
witnesse
and
iudge
of
all
our
actions
,
and
if
we
sin
,
wee
lye
open
to
his
iudgements
,
Secondly
from
sinning
vpon
supposed
secresie
.
who
is
it
but
one
giuen
ouer
to
sinne
and
to
the
power
of
hell
that
will
not
feare
to
offend
,
the
vndoubted
perswasion
of
Gods
presence
will
set
a
barre
before
our
corruption
and
keepe
it
in
:
againe
it
takes
from
our
corruption
,
and
from
Satans
alluring
vs
to
sinne
,
that
aduantage
which
many
times
is
imagined
,
that
is
secrecy
that
wee
may
sinne
because
wee
are
in
secret
,
it
is
a
corruption
bred
and
borne
with
vs
to
seek
corners
,
with
vs
to
commit
sinne
,
shifts
and
excuses
to
hide
it
:
the
eye
of
the
adulterer
waiteth
for
the
twi-light
,
and
saith
no
eye
shall
mee
,
and
gisguiseth
his
face
.
Vpon
this
the
Deuill
takes
aduantage
,
and
by
it
preuailes
so
farre
with
some
,
that
hee
doth
vtterly
blot
out
of
their
mindes
the
remembrance
of
Gos
presence
,
and
makes
them
presume
to
sinne
with
boldnesse
,
because
(
as
they
imagine
)
they
are
in
secret
,
that
God
,
he
is
aboue
,
and
the
clouds
they
hide
him
that
he
cannot
see
,
and
he
walketh
in
the
circuit
of
heauen
.
Now
this
corruption
of
ours
,
Iob
.
22.14
.
and
this
subtilty
of
Satan
are
crossed
,
and
that
liberty
that
some
giue
themselues
to
sinne
is
taken
away
,
by
a
setled
perswasion
of
this
,
that
God
though
he
be
inuisible
,
yet
he
is
euery
where
present
,
as
many
as
truely
acknowledge
God
euery
where
present
,
they
cannot
bee
emboldened
to
sin
,
the
Deuill
cannot
preuaile
with
them
to
sinne
,
because
they
are
in
secret
and
want
witnesses
,
for
they
know
God
sees
them
,
and
there
is
no
creature
which
is
not
manifest
in
his
sight
,
let
vs
then
labor
to
haue
in
our
hearts
a
full
perswasion
of
this
,
that
God
though
he
be
inuisible
,
yet
he
is
euery
where
present
,
and
we
shall
finde
it
effectuall
to
worke
in
vs
inward
soundnesse
of
heart
,
and
a
notable
meanes
to
defeat
the
subtilty
and
cunning
of
the
Deuil
,
that
he
shal
not
be
able
to
circumuent
vs
,
as
he
doth
many
thousands
in
the
world
,
perswading
with
them
that
they
are
in
secret
,
and
therefore
they
may
sinne
,
wee
shall
be
able
to
beat
backe
this
assault
,
and
to
tell
him
though
wee
see
not
God
,
yet
God
doth
see
vs
,
and
all
wee
thinke
,
speake
or
doe
,
which
is
more
then
if
all
the
men
in
the
world
should
see
vs
,
for
hee
can
kill
soule
as
well
as
body
,
and
cast
both
soule
and
bodie
into
hell
fire
.
Come
we
to
the
second
thing
affirmed
of
Christ
in
this
verse
,
that
hee
is
the
first
borne
of
euerie
creature
,
and
for
the
vnderstanding
of
the
words
,
wee
must
know
that
the
Apostle
calls
Christ
the
first
borne
,
by
way
of
resemblance
and
allusion
to
the
first
borne
in
the
olde
testament
.
Now
Christ
is
so
called
in
a
double
respect
,
Interpretation
.
first
,
because
as
the
first
borne
were
brought
forth
before
the
rest
of
their
brethren
,
so
Christ
as
God
was
begotten
of
the
substance
of
his
Father
before
any
creature
was
made
,
or
had
being
,
he
was
begotten
from
al
eternity
after
an
vnspeakeable
manner
,
Iohn
1.1
.
before
the
world
was
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
.
When
things
created
beganne
to
be
,
then
he
was
,
and
so
before
all
creatures
euen
from
eternitie
,
for
time
beganne
together
with
the
world
,
and
before
the
creation
was
eternitie
.
Secondly
,
because
as
the
first
borne
sonne
among
the
people
of
Israel
,
succeeded
his
Father
in
the
Kingdome
,
and
Priesthood
,
and
was
Lord
and
Gouernour
of
his
brethren
,
so
Christ
was
made
heire
of
the
world
,
Heb
.
1.2
.
and
chiefe
gouernour
of
Gods
family
,
his
children
elected
and
adopted
in
him
;
now
heere
we
are
to
vnderstand
the
words
of
the
Apostle
,
in
the
first
respect
not
in
the
second
,
because
the
purpose
of
the
Apostle
was
here
,
to
set
out
vnto
vs
,
the
eternity
of
Christ
his
God-head
and
not
to
speake
of
him
as
God
and
man
,
for
in
that
respect
,
namely
,
in
respect
of
his
manhood
assumed
vnto
vnity
of
person
with
his
Godhead
,
he
is
resembled
to
the
first
borne
,
as
he
hath
relation
to
his
Church
,
Rom.
8
29.
therefore
called
the
first
borne
among
many
brethren
.
So
then
the
words
are
thus
to
be
conceiued
,
who
was
begotten
of
God
his
Father
from
all
eternity
,
before
any
creature
was
made
,
or
had
being
.
Let
vs
now
come
to
the
doctrine
offered
from
these
words
.
First
,
we
are
to
marke
,
The
eternall
generation
of
Christ
is
vnspeakeable
.
that
the
Apostle
speaking
of
the
eternitie
of
Christ
,
he
sets
it
not
downe
simply
,
that
he
was
from
all
eternitie
,
but
in
a
comparison
,
that
hee
is
the
first
borne
of
euery
creature
:
whence
we
are
taught
,
that
the
eternall
generation
of
Christ
is
vnspeakeable
,
as
he
is
God
begotten
of
his
Father
from
all
eternitie
,
we
are
not
able
to
comprehend
it
,
Reuel
.
19.12
Isai
.
53.8
.
but
by
way
of
shadow
or
resemblance
:
hee
is
said
to
haue
a
name
written
,
that
no
man
knowes
but
himselfe
,
and
the
Prophet
saith
,
who
shall
declare
his
age
.
Let
vs
not
then
curiously
search
into
it
,
We
are
not
curiously
to
search
into
Christ
his
eternall
generation
.
nor
into
any
of
Gods
mysteries
,
further
then
the
holy
Ghost
in
the
Word
goes
before
vs
,
and
take
for
a
truth
,
they
that
know
God
,
and
his
secrets
reuealed
in
his
Word
,
are
thus
affected
;
they
modestly
and
humbly
come
to
the
hearing
of
the
Word
,
and
with
trembling
heart
;
and
the
more
the
Lord
openeth
himself
and
his
mysteries
to
them
,
the
more
they
finde
and
feele
their
owne
wants
and
weakenesse
to
behold
such
glorie
,
and
none
come
more
boldly
,
and
with
lesse
reuerence
and
preparation
,
then
they
that
know
nothing
.
Come
we
to
another
thing
offered
vnto
vs
from
this
resemblance
,
full
of
sweete
comfort
to
all
that
belong
to
Christ
,
namely
this
,
Christ
the
eternall
sonne
of
God
,
saith
the
Apostle
,
Christ
is
most
deare
&
tenderlie
beloued
of
God
his
Father
.
is
as
the
first
borne
,
then
any
may
easily
gather
it
,
that
he
is
most
deare
and
tenderly
beloued
of
God
his
Father
;
euen
so
deare
,
as
the
first
borne
sonne
is
commonly
to
an
earthly
Father
,
nay
,
there
is
no
comparison
betweene
them
,
but
onely
for
our
capacity
,
it
may
thus
be
deliuerd
,
his
loue
exceedeth
the
loue
of
the
most
kind
Father
in
the
world
,
as
farre
as
God
excels
dust
,
earth
,
sin
,
and
corruption
;
to
stand
to
prooue
this
,
were
as
much
as
to
go
about
to
adde
light
to
the
Sunne
:
Let
vs
rather
consider
the
comfort
of
it
,
we
know
what
affection
euery
one
commonly
beares
to
the
fruit
of
his
own
body
,
to
his
first
borne
,
he
cannot
endure
to
looke
vpon
the
abuse
of
any
part
of
it
,
Comfort
to
the
members
of
Christ
.
it
would
go
to
the
heart
of
a
tender
father
,
to
see
a
legge
or
an
arme
of
their
first
borne
cut
off
by
the
hand
of
a
bloudy
butcher
;
let
this
lead
vs
to
the
consideration
(
as
we
are
able
to
conceiue
it
)
of
the
Lords
tender
loue
&
affection
to
the
members
of
Christ
,
his
first
borne
,
and
teach
vs
that
hee
much
lesse
can
endure
the
wrongs
done
to
any
member
of
his
Sonne
,
cruelties
exercised
on
them
,
pierce
his
gracious
bowels
,
the
Lord
may
,
and
doth
suffer
many
afflictions
to
be
laid
on
the
members
of
Christ
,
for
their
good
best
knowne
to
himselfe
,
as
an
earthly
father
perceiuing
cause
of
further
good
,
doth
sometimes
suffer
his
chide
to
lie
in
prison
,
to
be
in
want
,
to
bite
on
the
bridle
for
a
time
,
and
as
the
saying
is
,
he
may
see
him
neede
,
but
he
cannot
endure
to
see
him
bleed
;
so
our
gracious
God
in
his
wisdome
,
for
much
good
knowne
to
himselfe
may
see
the
members
of
his
son
humbled
;
schooled
and
wayned
from
the
loue
of
this
wretched
world
,
but
vndone
,
&
vtterly
cast
away
,
he
cannot
endure
it
,
he
will
not
suffer
it
,
no
,
he
will
not
see
it
,
let
this
be
had
in
remembrance
,
as
a
sweet
comfort
to
all
Gods
Children
in
their
greatest
afflictions
.
VER
.
16.
For
by
him
were
all
things
created
,
which
are
in
Heauen
,
and
which
are
in
earth
,
things
visible
and
inuisible
:
whether
they
be
Thrones
or
Dominions
,
Principalities
or
Powers
,
all
things
were
created
by
him
,
and
for
him
.
The
Apostle
in
this
verse
prooues
his
generall
proposition
layd
downe
ver.
the
15.
That
Christ
is
the
true
eternall
God
,
begotten
of
his
Father
from
all
eternity
,
this
he
prooueth
by
two
arguments
.
First
,
because
Christ
is
the
creatour
of
all
things
.
Secondly
,
because
all
things
were
created
and
made
for
his
glory
.
The
first
argument
is
laid
downe
in
the
first
words
,
for
by
him
were
all
things
made
,
and
that
is
resumed
and
repeated
in
the
latter
end
of
the
verse
:
in
which
argument
,
is
speciall
relation
to
the
words
of
the
former
verse
,
that
he
is
the
first
borne
of
euery
creature
.
For
if
all
things
were
created
by
him
,
then
it
must
needs
follow
,
that
he
was
before
all
things
,
and
that
he
was
not
created
as
Arrian
Heretickes
hold
,
but
begotten
of
his
Father
from
euerlasting
.
Now
this
argument
is
further
layd
abroad
,
by
a
double
difference
of
things
created
,
the
Apopostle
was
not
content
to
say
in
generall
,
that
by
Christ
all
things
were
created
,
but
hee
doth
further
particularize
,
and
vnfold
what
he
meanes
by
all
things
.
First
,
by
a
difference
of
place
,
wherein
things
created
are
,
heauen
and
earth
;
which
are
in
heauen
and
which
are
in
earth
,
then
by
difference
of
their
quality
,
visible
and
inuisible
,
after
this
,
followeth
another
amplification
by
speciall
instance
,
the
Apostle
insisting
in
one
sort
of
inuisible
creatures
,
namely
Angels
,
which
he
calles
by
these
titles
of
honour
and
dignity
,
Thrones
or
Dominions
,
Principalities
or
Powers
;
he
hath
made
all
inuisible
creatures
,
euen
the
most
excellent
inuisible
creatures
,
the
Angels
,
whether
ye
call
them
thrones
&c.
and
then
repeats
the
generall
,
all
things
were
created
by
him
;
and
thus
farre
goeth
the
first
argument
.
The
second
is
in
the
very
last
words
(
and
for
him
)
and
these
bee
the
parts
of
this
verse
.
Come
we
to
speake
of
the
words
,
as
they
are
layd
downe
by
the
holy
Ghost
,
and
first
of
the
words
(
for
by
him
were
all
things
created
)
whereas
the
Apostle
sayth
(
by
him
)
namely
,
by
Christ
:
though
that
phrase
and
forme
of
speech
applied
to
any
worke
,
Interpretation
.
do
commonly
signifie
the
meanes
,
or
instrument
of
working
;
yet
heere
we
are
not
so
to
conceiue
it
,
as
that
Christ
was
an
vnder
instrument
,
or
inferiour
meanes
of
creating
as
the
Arrian
Heretickes
wickedly
would
haue
concluded
,
but
that
by
his
substantiall
power
,
and
vertue
equall
to
the
power
of
God
his
Father
,
all
things
were
created
,
Whatsoeuer
the
Father
doth
,
Ioh
.
5.19
.
the
same
things
doth
the
Sonne
also
.
And
againe
,
we
are
not
to
vnderstand
these
words
(
by
him
)
as
spoken
exclusiuely
,
as
shutting
out
God
the
Father
and
holy
Ghost
,
for
that
is
contrary
to
the
first
Article
of
our
Creed
,
that
God
the
Father
is
the
Creatour
of
all
things
,
and
wee
are
to
remember
the
rule
,
that
Opera
Trinitatis
ad
extra
sunt
indiuisa
,
and
therefore
the
worke
of
creation
,
is
a
worke
of
the
whole
Trinity
;
but
we
are
to
conceiue
of
this
,
and
of
that
in
the
first
Article
,
as
set
downe
onely
to
shew
the
order
and
manner
of
the
creation
,
that
God
the
Fathers
,
as
he
is
the
fountaine
of
the
God-head
,
not
temporall
but
originall
,
so
as
the
first
authour
,
he
created
all
things
by
God
the
Sonne
,
as
Ioh
.
1.3
.
All
things
were
made
by
it
,
that
is
,
by
the
Sonne
,
the
substantiall
Word
of
the
Father
,
(
created
)
that
is
,
which
were
not
before
,
formed
and
made
to
be
,
and
that
of
nothing
,
thus
then
are
these
words
to
bee
conceiued
:
For
by
his
substantiall
power
,
equall
to
the
power
of
God
his
Father
,
working
together
with
the
Father
and
the
holy
Ghost
,
were
all
things
that
were
not
before
,
framed
and
made
and
that
of
nothing
.
Now
to
the
doctrine
,
first
we
are
to
marke
the
argument
of
the
Apostle
,
that
he
prooues
Christ
to
be
true
and
eternall
God
,
by
an
argument
from
the
creation
,
that
he
created
all
things
,
and
therefore
he
is
God
eternall
,
whence
it
followeth
directly
and
plainely
,
that
the
worke
of
creation
,
doth
manifestly
euince
and
prooue
the
God-head
,
he
is
God
that
creates
;
and
backe
againe
,
The
worke
of
creation
is
a
plaine
proofe
of
the
Godhead
.
hee
that
is
able
to
create
is
God
;
for
it
is
a
property
peculiar
to
the
Godhead
incommunicable
to
create
,
it
cannot
bee
giuen
nor
agree
to
any
creature
,
Saint
or
Angell
;
no
not
to
all
the
Saints
and
Angels
,
for
that
were
to
make
them
omnipotent
to
giue
being
to
any
thing
,
that
was
nothing
before
,
is
proper
to
God
.
It
is
the
Lords
own
argument
to
proue
himselfe
God
,
he
sayth
verse
6.
I
am
the
Lord
,
Isay
45
7.
and
there
is
none
other
.
How
prooues
he
that
verse
7.
I
forme
the
light
and
create
darknesse
:
I
make
peace
and
create
euill
:
I
the
Lord
doe
all
these
things
.
And
Ier
.
10.11
.
he
brings
it
as
an
argument
against
idols
and
false
gods
,
to
prooue
them
no
gods
,
but
meere
vanities
as
he
calles
them
,
and
subiect
to
destruction
:
thus
(
sayth
he
)
shall
you
say
vnto
them
,
the
gods
that
haue
not
made
the
heauens
and
the
earth
,
shall
perish
from
the
earth
,
and
from
vnder
the
heauens
,
and
verse
the
12.
by
way
of
opposition
,
hee
hath
made
the
earth
,
and
established
the
world
by
his
wisedome
,
and
hath
stretched
out
the
heauens
by
his
descretion
.
The
point
is
cleere
,
and
for
vse
of
it
,
first
it
serues
to
discouer
couer
the
errour
of
the
Maniches
,
Confutation
of
the
Maniches
.
such
as
held
there
were
two
authors
,
&
two
beginnings
of
things
created
,
of
good
&
profitable
God
;
of
euill
&
hurtfull
,
the
Diuell
;
we
are
to
auoyd
this
as
erroneous
and
false
,
and
know
that
all
things
were
created
by
God
.
God
made
all
things
good
,
Ob.
how
then
came
materiall
euill
things
,
(
not
to
speake
of
naturall
euill
,
as
death
and
diseases
,
or
morall
euill
,
sinne
)
how
came
scorpions
,
venemous
serpents
to
bee
euill
and
hurtfull
,
will
you
say
that
God
made
them
so
?
No
,
God
made
all
things
good
indeed
,
they
were
good
by
creation
.
God
looked
on
all
that
he
had
made
,
and
saw
it
was
good
,
but
they
became
hurtfull
accidentally
by
sin
,
if
man
had
not
sinned
,
no
creature
had
beene
hurtfull
vnto
him
,
Gen.
3.17
.
but
vpon
the
fall
,
the
Lord
sayd
,
cursed
is
the
earth
for
thy
sake
,
in
sorrow
shalt
thou
eat
of
it
,
all
the
dayes
of
thy
life
.
Againe
,
we
are
to
consider
,
that
the
most
poysonfull
thing
in
the
world
,
is
good
for
something
,
though
we
know
not
the
vse
of
it
,
experience
teacheth
that
one
poyson
is
driuen
out
by
another
,
Psal
.
104.24
.
therefore
we
are
to
say
with
the
Psalmist
,
O
Lord
how
manifold
are
thy
workes
,
in
wisedome
,
hast
thou
made
them
all
;
the
earth
is
full
of
thy
riches
.
Againe
,
is
it
so
,
that
he
is
God
that
createth
,
and
he
that
is
able
to
create
is
God
,
Wee
are
to
take
heed
of
Satans
sl●ight
in
imitating
the
worke
of
creation
.
then
let
this
teach
vs
,
to
take
heed
of
a
cunning
subtilty
and
sleight
,
of
the
Deuill
,
who
as
in
many
other
things
,
so
in
this
,
in
the
work
of
creation
of
making
things
of
nothing
,
would
seeme
to
imitate
God
,
and
would
be
like
God
,
as
by
iuglers
,
inchanters
,
and
such
like
his
instruments
,
he
would
seeme
to
make
that
to
be
which
is
not
,
and
so
doth
winne
to
himselfe
from
simple
people
that
runne
after
men
of
that
cursed
crue
,
from
such
I
say
as
are
simple
and
in
the
Lords
iust
iudgement
,
giuen
ouer
to
themselues
,
an
opinion
of
great
power
,
we
are
to
take
heed
of
this
subtilty
,
and
knowe
that
the
Deuill
cannot
make
the
least
creature
in
the
world
,
he
by
Gods
permission
,
and
for
our
triall
may
delude
the
outward
sences
,
and
make
things
appeare
to
be
which
are
not
as
Iannes
and
Iambres
did
,
they
turned
their
roddes
into
serpents
,
and
brought
frogges
&c.
and
the
witch
of
Endor
who
made
counterset
Samuel
to
rise
out
of
the
earth
,
Exod
.
7.8
.
but
he
cannot
make
any
true
reall
and
substantiall
creature
,
1.
Sam
.
28.14
.
or
change
a
creature
of
one
kinde
into
another
,
when
it
pleaseth
God
to
restraine
him
,
he
is
not
able
to
make
a
counterfet
lowse
,
a
base
creture
as
we
read
of
the
Aegyptian
inchanters
,
Exod
.
8.18
.
they
assayed
likewise
with
their
inchantments
to
bring
foorth
lice
,
but
they
could
not
.
Let
vs
not
then
be
carried
away
with
any
conceit
,
that
the
Deuill
can
by
a
iugler
or
inchanter
make
any
true
creature
.
And
because
many
there
be
that
are
too
forward
to
giue
heed
to
iuglers
,
&
such
deceiuers
,
I
would
entreat
them
but
to
consider
the
danger
of
giuing
heed
to
such
persons
,
and
let
them
know
that
by
such
meanes
the
Deuill
doth
encroach
and
gather
ground
vpon
them
,
and
in
time
doth
get
so
farre
within
them
,
as
that
he
doth
seat
and
settle
himselfe
vpon
their
thoughts
,
he
makes
them
to
magnifie
him
in
their
conceit
,
yea
,
to
deifie
him
in
his
instruments
,
and
to
ascribe
vnto
him
that
which
is
proper
to
God
,
euen
the
power
of
creating
things
of
nothing
,
which
is
a
most
grosse
and
abominable
idolatrie
,
in
our
thoughts
to
set
vp
and
magnifie
the
Deuill
in
stead
of
God
,
what
can
be
more
grosse
?
It
was
the
sinne
of
the
heathen
.
But
they
will
say
this
is
my
surmise
and
my
imagination
.
Ob.
I
answer
them
,
I
am
able
to
warrant
it
from
the
word
of
God
,
Act.
8.9
.
we
finde
that
Simon
the
sorcerer
vsed
witchcraft
and
bewitched
the
people
of
Samaria
,
saying
,
that
he
himselfe
was
some
great
man
.
Marke
what
followed
vers
.
10.
they
gaue
heed
vnto
him
,
from
the
least
to
the
greatest
:
and
what
was
the
issue
of
that
?
the
Deuill
in
time
brought
them
to
this
,
euen
to
ascribe
vnto
himselfe
in
Simon
his
instrument
the
power
of
God
:
they
said
this
man
is
the
great
power
of
God
.
Let
vs
therefore
learne
,
that
the
Deuill
is
not
able
to
make
the
least
creature
,
and
so
be
admonished
not
to
runne
after
iuglers
,
giuing
heed
vnto
them
,
lest
the
Deuill
get
within
vs
,
euen
so
farre
,
as
to
make
vs
set
vp
him
in
our
thoughts
in
stead
of
the
true
God
,
which
is
the
most
vile
and
grosse
kinde
of
idolatrie
that
can
be
,
and
cannot
chuse
but
be
the
immediate
fore-runner
of
Gods
heauie
wrath
and
iudgements
.
In
the
next
place
we
are
to
consider
the
generalitie
of
the
Apostles
words
,
that
all
things
were
created
by
Christ
:
the
worke
of
creation
wrought
by
Christ
,
as
God
,
is
a
generall
worke
,
it
is
common
to
vs
,
with
all
things
that
haue
a
being
in
the
world
,
though
there
be
a
difference
betweene
vs
,
and
other
creatures
vnder
vs
,
in
qualitie
and
condition
in
respect
of
reason
,
yet
they
are
the
creatures
of
Christ
as
he
is
God
,
as
well
as
we
.
What
is
then
our
lesson
hence
?
Euen
this
:
Wee
are
not
to
content
our selues
only
to
know
that
we
are
the
creatures
of
Christ
as
he
is
God
,
Wee
must
know
Christ
,
not
only
to
be
our
Creator
,
but
also
to
be
our
Redeemer
and
Sanctifier
.
that
our
bodies
and
soules
,
and
the
members
and
faculties
of
them
,
are
the
worke
of
his
hands
,
and
that
he
is
our
Creator
;
for
that
is
a
common
benefit
,
extended
to
bruit
beasts
as
well
as
to
vs
;
they
haue
Christ
,
as
hee
is
God
,
their
Creator
as
well
as
we
:
wee
are
therefore
neuer
to
rest
,
till
we
know
that
he
is
our
Redeemer
&
Sanctifier
,
and
that
by
him
wee
are
created
anew
,
and
by
him
made
new
creatures
,
2.
Cor
.
5
17.
Gal.
6.15
.
as
the
Apostle
speakes
,
If
any
be
in
Christ
,
let
him
be
a
new
creature
:
and
he
saith
,
that
in
Christ
Iesus
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
;
What
a
new
creature
is
.
and
in
a
word
to
tell
you
what
it
is
to
be
a
new
creature
,
it
is
this
,
to
haue
the
minde
,
will
,
and
affections
,
and
all
the
powers
of
the
soule
renued
,
not
in
substance
,
but
in
holinesse
and
righteousnesse
,
and
that
in
truth
,
according
to
the
image
of
God
,
in
which
wee
were
first
created
.
To
perswade
to
this
,
consider
wee
that
God
hauing
giuen
vs
reason
,
Motiues
to
stir
vs
vp
to
be
created
anew
by
Christ
.
vnderstanding
,
and
abilitie
,
aboue
many
other
creatures
,
wee
are
to
vse
them
,
not
onely
to
consider
the
workes
of
creation
,
and
by
them
to
see
the
power
,
wisdome
and
goodnesse
of
God
,
but
to
haue
them
sanctified
by
the
word
and
spirit
,
in
faith
and
loue
,
to
serue
the
Lord
,
or
else
we
haue
no
more
comfort
,
by
our
reason
and
vnderstanding
,
than
bruit
beasts
by
their
sense
and
vegetation
.
Psal
.
119
7.
This
Dauid
knew
well
,
and
therefore
said
,
Thy
hands
haue
made
me
and
fashioned
me
;
and
he
doth
not
there
rest
,
as
contenting
himselfe
to
be
the
creature
of
God
,
but
ads
further
,
giue
mee
knowledge
that
I
may
learne
thy
commandements
,
or
else
I
haue
no
more
comfort
by
this
,
than
the
bruit
beasts
haue
by
their
sense
.
Againe
,
if
wee
rest
in
our
creation
that
we
are
the
creatures
of
Christ
,
we
are
no
neerer
heauen
than
the
oxe
or
asse
,
for
they
all
are
the
creatures
of
Christ
.
Ioine
to
this
,
that
we
are
in
farre
worse
case
than
the
very
toad
or
venemous
serpent
,
if
wee
content
our selues
in
being
the
creatures
of
Christ
:
for
their
death
is
to
them
as
an
end
of
miserie
,
but
ours
is
then
a
beginning
of
endlesse
woe
,
without
ease
or
remedie
.
If
then
wee
would
haue
true
comfort
in
our
excellencie
aboue
other
creatures
in
our
reason
,
vnderstanding
,
and
will
,
if
we
would
be
preferred
before
the
bruit
beasts
in
our
title
to
the
kingdome
of
heauen
,
and
not
be
in
worse
case
than
the
vilest
creatures
at
our
death
,
let
vs
not
rest
in
this
,
that
wee
are
the
creatures
of
Christ
,
but
labour
to
be
made
by
him
and
in
him
new
creatures
,
to
be
renued
according
to
the
image
of
God
in
true
holinesse
and
righteousnesse
,
that
so
we
may
haue
true
comfort
both
in
life
and
death
.
Come
we
now
to
the
first
difference
of
things
created
in
respect
of
place
,
in
these
words
,
which
are
in
heauen
:
and
that
wee
proceed
according
to
the
true
meaning
of
the
Apostle
,
ranging
all
things
created
into
one
of
these
two
places
,
heauen
and
earth
,
we
must
know
first
that
the
word
heauen
in
proper
signification
is
taken
in
Scripture
three
waies
,
Interpretation
.
sometimes
to
signifie
all
that
aeriall
or
elementarie
region
which
is
aboue
the
globe
of
the
earth
and
waters
,
to
the
lowest
part
or
circle
of
heauen
,
wherein
the
Moone
is
placed
.
Thus
it
is
taken
,
Behold
the
fowles
of
heauen
.
Mat
.
6.26
.
So
also
,
Hypocrites
,
ye
can
discerne
{αβγδ}
,
Luk
.
12.56
.
by
the
brightnesse
or
cloudinesse
of
the
aire
,
yee
can
discerne
the
weather
.
I
will
heare
the
heauens
,
Hosea
2.21
.
and
they
shall
heare
the
earth
.
Secondly
,
it
is
taken
for
all
the
celestiall
orbes
,
wherein
the
planets
,
the
Sunne
,
the
Moone
,
and
the
rest
of
the
fixed
starres
are
placed
thus
.
Gen.
15.5
.
Looke
vp
now
vnto
the
Heauens
,
and
tell
the
starres
if
thou
be
able
to
number
them
,
saith
God
to
Abraham
:
and
hence
the
starres
are
called
the
army
or
host
of
heauen
.
Ierem
.
33.22
.
Thirdly
,
it
is
taken
for
the
seat
of
the
blessed
Angels
&
Saints
,
whether
Christ
is
ascended
,
and
from
whence
hee
shall
come
to
iudgement
,
thus
it
is
taken
where
the
Apostle
saith
he
was
taken
vp
into
the
third
heauen
.
2.
Cor
.
12.2
.
Now
heere
it
is
taken
generally
for
the
aire
,
the
starrie
skie
,
and
the
seat
of
the
blessed
Angells
and
Saints
:
and
by
the
earth
wee
are
to
vnderstand
the
whole
globe
of
the
earth
and
waters
,
and
as
well
the
inward
bowells
of
the
earth
as
the
outward
superficies
of
it
.
Where
therefore
the
Apostle
saith
which
are
in
heauen
,
and
which
are
in
the
earth
,
it
is
as
if
he
had
thus
said
,
which
are
in
the
aire
,
in
the
starrie
skie
,
and
in
the
seat
of
the
blessed
Angells
and
Saints
,
and
which
are
vpon
the
face
and
inward
parts
of
the
earth
.
Come
we
now
to
such
things
as
may
be
obserued
from
hence
:
first
we
are
to
marke
that
the
Apostle
hauing
set
it
downe
in
generall
,
that
by
Christ
all
things
were
created
,
and
that
the
worke
of
creation
wrought
by
Christ
as
God
is
a
generall
worke
,
he
doth
not
there
make
a
stop
,
but
hee
doth
further
amplifie
this
generall
by
the
speciall
differences
of
things
,
that
some
things
created
are
in
heauen
,
and
some
in
earth
,
some
visible
and
some
inuisible
,
whence
we
may
conclude
,
that
though
the
worke
of
creation
bee
great
and
generall
,
yet
,
it
is
not
confused
,
but
it
pleased
God
the
creator
to
set
things
created
in
good
order
,
and
to
range
them
into
seuerall
places
,
The
worke
of
creation
is
great
and
generall
,
yet
not
confused
.
and
seuerall
conditions
,
for
as
the
Apostle
saith
,
God
is
the
author
of
peace
and
order
,
and
not
of
confusion
and
deformity
,
confusion
and
such
like
were
neuer
made
by
God
,
but
crept
in
by
Sathans
malice
,
and
mans
corruption
,
and
vpon
the
fall
came
into
the
world
as
breaches
and
blots
of
Gods
order
set
among
creatures
:
1.
Cor
.
14.33
.
now
wherefore
did
the
Lord
(
for
that
is
chieflie
to
be
knowne
)
dispose
things
created
into
seuerall
places
and
conditions
?
Surely
that
there
might
not
onely
be
a
comely
proportion
and
correspondency
of
one
creature
with
another
among
themselues
;
but
that
all
might
serue
distinctly
in
their
seuerall
places
and
order
,
for
the
vse
and
good
of
man
:
for
as
the
Lord
himselfe
saith
,
hee
prepared
the
earth
,
he
created
it
not
in
vaine
,
Isay
45.18
.
hee
formed
it
to
bee
inhabited
,
I
am
the
Lord
,
and
there
is
no
other
.
God
said
,
Gen
1.14
.
let
there
bee
lights
in
the
firmament
of
heauen
to
separate
the
day
from
the
night
,
and
let
them
bee
for
signes
,
and
for
seasons
,
and
for
daies
and
yeares
.
After
the
flood
:
heereafter
seed
time
,
and
haruest
,
and
cold
,
Gen.
8.22
.
and
heat
,
and
summer
,
and
winter
,
and
day
,
and
night
,
shall
not
cease
so
long
as
the
earth
remaineth
:
the
consideration
whereof
should
not
only
leade
vs
to
see
and
behold
the
infinite
wisedome
of
God
in
making
so
excellent
a
frame
as
the
world
is
,
and
disposing
things
of
such
varietie
and
difference
to
so
good
vse
and
purpose
:
The
worke
of
creation
shewes
the
infinite
wisedome
of
God
,
and
the
consideration
of
it
may
strengthen
our
dependance
on
Gods
prouidence
at
all
times
.
but
withall
it
may
serue
to
strengthen
our
dependance
at
all
times
vpon
the
prouidence
of
God
.
For
why
?
(
consider
it
seriously
)
did
the
Lord
before
any
of
vs
breathed
in
the
world
so
distinguish
and
designe
his
creatures
in
such
comely
order
,
that
nothing
should
be
superfluous
or
wanting
,
but
all
iointly
and
euery
one
seuerally
should
serue
for
our
vse
,
and
will
he
now
we
are
brought
into
the
world
forsake
vs
?
Certainly
no
;
if
wee
haue
hearts
to
rest
on
his
prouidence
,
he
will
neuer
faile
nor
forsake
vs
,
we
haue
the
Lords
owne
word
for
it
,
Heb
.
13.5
.
that
in
quietnesse
and
content
wee
should
rest
on
his
prouidence
,
for
hee
hath
said
,
I
will
not
faile
thee
,
neither
forsake
thee
;
and
it
is
worthie
obseruation
that
we
finde
Gen.
1.
that
the
Lord
created
the
first
man
vpon
the
earth
,
he
made
all
things
ready
for
his
vse
,
as
a
man
that
is
to
entertaine
his
friend
whom
he
loues
,
hee
prouideth
all
things
both
for
necessitie
and
pleasure
,
so
did
the
Lord
for
man
,
he
made
the
earth
for
him
to
goe
vpon
,
the
heauens
to
couer
and
giue
light
vnto
him
,
fishes
,
fowles
,
beasts
,
herbes
,
and
fruits
to
feed
and
comfort
him
,
and
hee
put
beautie
,
sweetnesse
,
colour
,
brightnes
,
and
many
other
excellent
qualities
vpon
his
creatures
,
to
make
them
pleasant
and
delightsome
vnto
him
:
did
the
Lord
this
for
our
first
parents
,
and
is
he
any
changeling
?
no
,
no
,
with
him
there
is
no
shadow
of
change
:
hee
prouided
for
Adam
,
and
hee
will
prouide
for
vs
,
if
we
be
in
Christ
.
Let
vs
consider
our
owne
comming
into
the
world
,
wherein
all
things
were
ready
prouided
and
set
in
order
before
we
came
,
we
were
prouided
of
parents
,
friends
,
and
many
speciall
comforts
needfull
;
yea
let
vs
but
looke
vpon
our
own
composition
and
making
,
that
we
haue
bodies
furnished
with
members
for
euery
good
vse
,
soule●
endued
with
many
excellent
faculties
,
and
learne
by
such
testimonies
of
Gods
loue
to
depend
on
his
prouidence
.
In
the
next
place
we
are
to
marke
,
that
the
Apostle
saith
the
same
hand
of
Christ
,
as
he
is
God
,
made
the
goodly
&
glorious
creatures
in
heauen
,
Christ
as
he
is
God
,
could
haue
made
the
meanest
creature
the
most
glorious
.
and
things
of
lesse
glory
and
beautie
,
euen
things
creeping
on
the
face
of
the
earth
:
whence
it
is
easie
to
be
gathered
,
that
if
it
had
pleased
God
,
he
could
haue
made
the
meanest
creature
the
most
glorious
,
euen
a
stone
vpon
the
ground
a
starre
in
the
skie
,
and
a
worme
an
Angell
:
for
what
was
the
cause
that
the
creature
was
made
a
stone
,
and
not
a
starre
?
euen
the
good
pleasure
of
the
Lord
,
nothing
else
,
no
other
reason
can
be
rendred
:
Psal
.
135.6
.
the
Lord
is
great
aboue
all
Gods
,
and
hath
done
whatsoeuer
he
would
in
heauen
,
Rom.
9.20
.
and
in
earth
,
in
the
Sea
,
and
in
all
the
depths
:
though
the
words
be
spoken
by
way
of
similitude
in
the
case
of
predestination
,
to
illustrate
and
make
it
plaine
,
that
we
ought
not
to
aske
a
reason
of
it
,
but
to
rest
in
the
will
and
pleasure
of
the
Lord
;
yet
take
them
as
a
proper
simple
speech
&
standing
by
themselues
,
and
then
they
serue
to
silence
the
creature
,
that
it
ought
not
to
demand
a
reason
why
it
was
made
of
this
order
or
fashion
,
but
to
rest
in
the
good
pleasure
of
the
creator
:
shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
as
if
he
had
said
,
it
were
too
great
boldnesse
for
the
creature
so
to
reason
with
the
Creator
;
let
it
rest
in
his
will
and
pleasure
.
The
ground
of
this
truth
is
,
because
the
actuall
power
of
God
is
equall
to
his
will
,
Note
.
his
absolute
power
reacheth
beyond
his
will
,
he
by
his
absolute
power
can
make
of
stones
bread
,
or
children
to
Abraham
,
but
his
actuall
power
reacheth
no
further
then
his
will
.
Is
it
so
that
Christ
if
so
it
had
pleased
him
,
could
haue
made
of
the
meanest
creature
the
most
glorious
?
We
are
not
to
depraue
or
abuse
the
meanest
creature
then
we
are
to
esteeme
of
the
meanest
things
in
the
world
,
and
not
to
depraue
and
abuse
them
,
as
wee
doe
many
waies
,
but
most
wickedly
when
we
sweare
by
them
,
for
then
as
much
as
lieth
in
vs
,
we
aduance
them
to
the
throne
of
God
.
It
is
our
Sauiours
argument
,
Mat
.
5.36
.
that
wee
must
not
sweare
by
our
heads
,
because
they
are
his
creatures
,
and
not
ours
,
wee
are
not
able
to
make
one
haire
white
or
blacke
.
But
I
will
not
further
stand
on
that
:
let
vs
by
this
be
led
forward
to
consider
that
Christ
,
as
he
is
God
,
is
able
to
vse
the
meanest
&
weakest
things
in
the
world
to
ouermaster
the
strongest
,
Christ
as
he
is
God
can
vse
the
meanest
and
weakest
creatures
to
ouermaster
the
strongest
.
as
he
could
in
the
first
creation
of
all
things
haue
made
the
meanest
creature
the
most
glorious
,
so
doubtlesse
hee
can
giue
power
at
his
pleasure
to
the
weakest
to
match
and
ouercome
the
strongest
.
We
finde
in
the
book
of
Exod
.
that
he
dealt
with
hard
hearted
&
rebellious
Pharaoh
by
frogs
and
lice
,
and
such
like
meane
and
contemptible
creatures
:
it
had
beene
as
easie
for
the
Lord
,
when
he
turned
dust
into
lice
,
to
haue
turned
it
into
Lions
,
Beares
,
Wolues
,
and
beasts
of
exceeding
greatnesse
and
cruell
fiercenesse
;
but
hee
rather
chose
to
confound
pride
by
weaknesse
,
that
his
power
might
more
appeare
,
and
to
shew
that
hee
is
able
at
his
pleasure
to
make
the
weakest
creature
to
conquer
and
bring
downe
the
pride
and
power
of
the
strongest
.
And
to
presse
this
a
little
further
,
let
vs
thinke
of
it
to
this
purpose
:
and
if
the
Lord
can
make
such
meane
creatures
,
as
frogs
,
lice
,
&
flies
,
too
strong
for
a
mightie
kingdome
,
what
resistance
then
can
any
silly
man
or
woman
make
against
the
Lords
wrath
,
if
they
pull
it
vpon
them
by
their
sinnes
?
his
wrath
can
arme
all
the
creatures
in
heauen
and
earth
against
vs
,
and
giue
power
to
the
least
of
them
,
to
a
flie
,
an
haire
,
or
the
like
,
farre
aboue
any
power
of
ours
.
Who
then
as
the
Prophet
saith
,
Nahu
.
1.6
.
can
stand
before
his
wrath
,
or
who
can
abide
the
fiercenesse
of
his
wrath
?
his
wrath
is
powred
out
like
fire
,
and
the
rockes
are
broken
by
him
.
Let
hard
hearted
&
impenitent
sinners
think
vpon
it
,
that
the
Lord
Iesus
Christ
could
(
if
it
had
pleased
him
)
haue
made
a
silly
worme
a
glorious
Angell
,
and
hee
can
vse
the
meanest
creature
to
bring
downe
the
power
of
the
strongest
,
he
can
arme
all
creatures
against
vs.
Let
vs
therefore
learne
to
tremble
before
him
:
shall
we
prouoke
him
to
anger
,
and
not
bring
confusion
vpon
our selues
?
he
is
a
mightie
creator
,
therfore
able
to
bring
infinite
punishments
vpon
vs
at
his
pleasure
.
It
is
the
exhortation
of
the
Prophet
,
Amos
4.12
Prepare
to
meet
thy
God
oh
Israel
,
and
hee
builds
his
exhortation
vpon
this
very
ground
,
for
loe
hee
that
formeth
the
mountaines
,
and
createth
the
windes
,
&
declareth
vnto
man
what
his
thought
is
,
which
maketh
the
morning
darknesse
,
and
walketh
vpon
the
high
places
of
the
earth
,
the
Lord
of
hoasts
is
his
name
:
as
if
he
had
said
,
God
is
able
to
create
the
windes
,
to
forme
the
mountaines
,
to
alter
the
course
of
nature
,
to
make
the
morning
darknesse
,
therefore
he
is
able
to
make
an
eternall
iudgement
for
thy
confusion
;
be
therefore
admonished
to
prepare
to
meet
this
mightie
God
.
For
the
conclusion
of
this
point
,
Luk
.
20.18
.
remember
Christ
his
owne
speech
,
that
whosoeuer
shall
fall
vpon
him
shall
be
broken
,
and
on
whomsoeuer
he
shall
fall
,
he
shall
grinde
him
to
powder
.
Now
to
the
second
difference
of
things
created
in
respect
of
qualitie
,
things
visible
and
inuisible
,
that
is
to
say
,
things
corporeall
,
bodily
substances
,
subiect
to
sight
and
other
outward
senses
:
and
incorporeall
,
such
as
consist
not
of
a
grosse
,
Interpretation
.
palpable
,
and
visible
matter
,
but
haue
a
pure
,
subtil
,
and
spirituall
substance
,
as
Angels
and
the
soules
of
men
,
which
are
creatures
really
subsisting
,
but
not
to
be
perceiued
by
any
outward
sense
,
that
is
the
meaning
of
the
Apostle
,
I
might
stand
heere
to
shew
that
Angels
are
substances
,
and
though
they
bee
inuisible
and
and
spirituall
,
yet
they
haue
a
reall
being
,
and
haue
life
motion
and
vnderstanding
,
but
I
hope
none
amongst
vs
are
of
the
Sadduces
mind
,
who
said
there
was
neither
resurrection
,
Acts.
23.1
.
neither
Angell
nor
spirit
.
But
that
they
were
onely
qualities
or
good
motions
of
the
minde
.
Or
that
thinke
as
the
like
times
did
,
that
Angels
or
spirits
good
or
bad
,
were
nothing
but
good
and
bad
successe
.
I
will
therefore
go
no
further
then
the
naming
of
that
point
:
and
note
wee
from
these
words
briefly
this
,
that
seeing
the
holy
ghost
made
choice
of
this
distinction
of
things
created
in
respect
of
quality
,
that
some
are
visible
and
some
inuisible
,
wee
are
therefore
to
hold
it
as
a
true
difference
of
things
,
It
is
a
true
difference
of
things
,
that
some
are
visible
and
some
inuisible
.
1.
Cor
.
15.53
.
yea
such
a
distinction
as
cannot
be
confounded
,
the
parts
of
it
cannot
be
concident
,
they
can
neuer
fall
together
:
these
qualities
of
things
created
visible
and
vnuisible
,
can
neuer
agree
to
the
same
subiect
,
not
onely
at
the
same
time
,
but
at
seuerall
times
,
though
wee
are
taught
that
the
bodies
of
true
beleeuers
raised
vp
and
glorified
shall
bee
changed
,
corruption
shall
put
on
incorruption
,
and
mortall
shall
put
on
immortaliiy
,
yet
neither
there
nor
any
where
do
we
read
,
that
visible
shal
put
on
inuisibility
,
these
shall
be
distinct
qualities
of
things
for
euer
,
if
any
oppose
vnto
this
that
of
our
Sauiour
Mat
.
22.30
.
they
shall
bee
as
the
Angells
,
and
therefore
inuisible
.
That
is
not
to
keep
within
the
compasse
of
the
text
,
but
to
extend
the
wordes
beyond
the
true
meaning
of
them
,
from
the
speciall
purpose
of
Christ
that
place
was
not
to
make
knowne
the
qualities
of
the
Saints
raised
vp
and
glorified
,
but
their
state
and
condicion
of
life
,
that
it
should
not
be
with
them
as
in
this
life
,
where
they
are
married
,
and
wiues
are
bestowed
on
them
in
marriage
.
If
any
further
obiect
that
1.
Cor
.
15.44
.
Ob.
their
bodies
shal
be
spirituall
,
Againe
,
we
are
there
to
vnderstand
(
spirituall
)
opposed
,
not
to
visible
,
but
to
naturall
,
that
is
pure
and
free
from
heauinesse
of
earthly
matter
,
and
not
standing
in
neede
of
naturall
meane●
of
nourishment
or
sustentaeion
by
meates
drinkes
,
sleepe
and
such
like
,
they
shall
bee
spirituall
thus
vnderstood
,
but
yet
visible
as
the
body
of
Christ
,
and
to
this
end
I
note
this
to
shew
how
crosse
the
Papists
are
to
this
distinction
made
by
the
holy
Ghost
,
they
make
the
body
of
Christ
a
visible
creature
inuisible
,
and
say
it
is
the
Sacrament
really
present
,
and
yet
not
to
be
seene
,
againe
they
make
visible
formes
of
Angels
which
are
spirituall
substances
and
inuisible
,
and
not
to
bee
resembled
by
any
outward
formes
,
thus
they
confound
things
distinguished
plainely
by
the
holy
Ghost
.
Come
wee
to
the
amplification
of
the
Apostles
argument
by
speciall
instance
.
Confutation
of
the
papists
.
The
Apostle
heere
insisteth
in
one
sort
of
inuisible
creatures
,
thrones
or
dominions
,
principalities
or
powers
.
Though
euill
Angells
be
sometimes
thus
called
as
Ephes
.
6.12
.
yet
that
good
Angels
are
heere
meant
by
the
Apostle
it
is
agreed
vpon
by
the
best
interpreters
,
Interpretation
.
ancient
,
and
of
latter
times
;
&
vpon
good
ground
because
so
to
vnderstand
the
wordes
,
is
consonant
to
the
scope
of
the
Apostle
in
this
Epistle
,
which
was
to
shew
that
Christ
is
to
be
worshipped
and
not
Angels
,
as
the
false
Apostles
taught
,
cap
.
2.
18.
the
good
Angels
are
called
by
these
names
,
not
as
by
titles
of
order
and
degree
as
the
Papists
affirme
,
who
in
this
point
of
foolish
curiosity
in
setting
downe
the
orders
of
Angels
,
haue
gone
so
farre
as
they
haue
lost
themselues
,
as
in
a
maze
,
for
though
it
cannot
be
denied
but
that
there
is
order
among
the
Angels
,
order
being
a
most
excellent
thing
,
yet
that
these
be
titles
of
order
can
neuer
be
proued
.
August●e
saith
,
what
difference
there
is
betweene
these
4.
words
,
Thrones
,
Dominions
,
Principalities
,
Powers
:
let
them
tell
vs
that
be
able
,
so
they
prooue
that
they
tell
vs
,
for
my
part
,
(
saith
he
)
I
confesse
I
know
it
not
,
wee
are
not
then
to
conceiue
of
these
words
as
signifying
seuerall
orders
and
degrees
of
Angels
,
but
as
set
downe
by
way
of
similitude
to
signifie
both
the
glory
and
office
of
the
good
Angel
,
by
whom
Christ
doth
execute
,
and
performe
many
great
and
wonderfull
works
,
as
it
were
by
Kings
,
Rulers
,
Princes
and
Potentates
,
for
the
Apostle
doth
set
downe
these
titles
of
dignity
and
office
,
in
the
abstract
,
for
the
concrete
meaning
by
Thrones
,
as
it
were
Kings
,
Rulers
,
Princes
or
Potentates
,
thus
then
are
we
to
conceiue
the
words
of
the
Apostle
,
as
if
he
had
sayd
,
euen
the
good
Angels
were
created
by
Christ
,
who
are
both
most
glorious
creatures
,
and
vsed
by
him
to
performe
many
great
and
wonderfull
workes
,
by
what
name
soeuer
ye
call
them
,
whether
ye
conceiue
them
vnder
the
name
of
Kings
or
Rulers
.
Princes
or
Potentates
.
Now
,
heere
first
we
are
to
marke
,
that
the
Apostle
speaking
of
the
creation
of
Angels
,
hee
sayth
not
in
plaine
termes
,
that
inuisible
things
were
created
by
Christ
,
euen
Angels
;
but
he
vseth
these
borrowed
speeches
,
Thrones
,
Dominions
,
Principalities
,
Powers
,
hee
sets
them
downe
by
way
of
similitude
,
comparing
them
to
the
highest
dignities
and
glories
in
the
world
,
as
Gouernours
are
called
Iud.
Epist.
ver
.
8
And
that
in
the
abstract
,
whence
it
followeth
,
The
good
Angels
are
most
excellent
creatures
.
that
the
good
Angels
are
most
excellent
creatures
,
earthly
Kings
,
Princes
and
Potentates
in
their
greatest
pompe
,
&
glory
of
their
Thrones
,
are
but
shadowes
of
the
good
Angels
,
and
for
further
proofe
of
this
,
we
shall
finde
that
the
Scriptures
speake
of
them
,
as
of
the
excellency
of
all
creatures
,
yea
,
when
the
greatest
glory
and
praise
belonging
to
any
inferiour
creature
is
spoken
of
in
Scripture
,
the
speech
is
then
taken
from
the
glory
of
Angels
,
a
when
the
woman
of
Tekoah
,
2.
Sam
.
14.17
.
was
to
commend
the
wisedome
and
knowledge
of
Dauid
,
she
saith
,
My
Lord
the
King
is
euen
as
an
Angell
of
God
,
in
hearing
of
good
and
bad
.
Psal
.
7
8.25
.
Thus
Manna
is
called
Angels
food
,
that
is
most
excellent
food
,
that
if
Angels
should
need
food
,
it
were
fitting
for
them
.
1.
Cor
.
13.1
.
though
I
should
speake
(
saith
the
Apostle
)
with
the
tongues
of
Men
and
Angels
,
his
meaning
is
,
if
had
the
most
excellent
and
eloquent
tongue
that
possibly
could
bee
,
thus
then
the
greatest
glory
and
excellency
of
any
creature
being
set
out
by
speech
drawen
from
Angels
,
it
must
needs
be
that
they
are
most
excellent
,
yea
,
it
is
a
part
of
Gods
glory
,
to
haue
attendance
of
Angels
,
and
it
shall
be
a
part
of
our
glory
after
the
resurrection
to
be
like
to
them
,
therfore
they
doubtlesse
are
most
excellent
creatures
.
Now
,
how
may
the
consideration
of
the
excellency
of
Angels
perfect
vs
?
The
excellency
of
Angels
must
lead
vs
to
see
the
glory
of
Christ
their
creeator
and
so
in
other
things
.
Surely
thus
,
we
are
thereby
to
be
led
on
,
to
see
the
glory
of
Christ
their
Creatour
,
for
if
these
creatures
be
so
glorious
,
how
glorious
then
is
he
that
made
them
,
wee
are
not
to
rest
in
the
beauty
and
excellency
of
the
creature
,
but
to
rise
vp
,
and
ascend
by
that
,
and
from
that
,
to
the
glory
of
the
Creatour
,
and
thus
must
we
doe
in
all
things
of
any
excellency
;
when
we
see
men
excell
in
rare
gifts
,
of
beauty
,
strength
,
goodly
proportion
of
body
,
in
wisedome
,
knowledge
and
such
like
,
we
are
not
to
rest
in
these
things
,
but
by
them
must
be
brought
to
see
the
glory
,
power
and
infinite
wisdome
of
the
Creatour
:
yea
,
when
wee
finde
knowledge
and
vnderstanding
of
good
things
in
our selues
,
we
are
not
to
rest
vpon
them
,
but
to
be
carried
vp
from
our
knowledge
and
vnderstanding
to
the
giuer
of
them
,
for
what
hast
thou
,
that
thou
hast
not
receiued
from
the
Father
of
lights
,
which
is
a
thing
needfull
to
be
vrged
in
these
daies
,
wherein
many
men
hauing
good
gifts
,
doe
rest
too
much
in
their
gifts
of
knowledge
and
vnderstanding
,
as
appeares
in
the
Brownists
,
Familists
and
others
,
for
doubtlesse
,
one
speciall
cause
of
their
continuance
in
their
erroneous
opinions
,
Note
.
is
their
too
much
resting
vpon
their
owne
knowledge
:
whereby
,
in
the
iust
iudgement
of
God
,
they
fall
into
the
snare
of
pride
and
high
conceit
of
their
vnderstanding
and
knowledge
,
and
make
to
themselues
an
idoll
of
their
owne
vnderstanding
,
a
thing
very
dangerous
and
hard
to
be
cured
,
for
hee
that
doth
rest
vpon
his
owne
opinion
,
and
though
he
erre
,
yet
holds
his
errour
for
a
certaine
truth
,
by
whom
can
he
bee
cured
?
how
will
hee
submit
himselfe
to
any
mans
iudgement
?
when
hee
takes
it
not
to
be
so
good
as
his
owne
,
if
the
eye
of
the
soule
,
the
vnderstanding
wherewith
it
ought
to
see
and
discouer
the
pride
of
it selfe
,
if
that
be
full
of
the
same
pride
,
who
then
can
cure
it
?
therefore
we
are
to
take
heed
,
we
rest
not
vpon
our
owne
knowledge
,
and
our
own
vnderstanding
,
least
the
Lord
giues
vs
vp
to
pride
,
and
to
an
high
conceit
of
it
,
and
so
wee
bee
come
incureable
in
some
erroneous
opinion
,
but
let
vs
be
carried
vp
from
our
excellency
in
any
kinde
,
to
the
authour
and
giuer
of
it
,
and
that
will
make
vs
more
humble
in
in
our selues
and
thankfull
to
God
.
In
that
,
the
Apostle
setteth
out
the
good
Angels
by
these
word
of
similitude
,
Thrones
,
Dominions
,
Principalities
,
The
good
Angels
are
as
good
Kings
and
Princes
in
the
common
wealth
.
1.
Tim
.
2.2
.
Powers
,
we
are
further
taught
,
that
they
are
as
good
Kings
and
Princes
in
the
common-wealth
,
and
that
as
good
Kings
and
Princes
are
set
vp
by
Gods
prouidence
,
for
the
good
and
comfort
of
the
good
and
godly
,
and
for
the
punishment
of
the
wicked
,
to
take
vengeance
on
euill
doers
,
so
the
good
Angels
are
appointed
for
the
good
and
protection
of
the
good
and
godly
,
and
to
execute
Gods
vengeance
on
such
as
bee
wicked
;
a
point
easily
prooued
in
both
the
branches
of
it
.
For
the
first
,
Heb
.
1.
last
verse
,
they
are
sayd
to
be
ministring
spirits
,
sent
foorth
to
minister
for
their
sakes
which
shall
be
heires
of
saluation
,
Psal
.
34.7
.
the
Angell
of
the
Lord
pitcheth
round
about
them
,
that
feare
him
,
and
deliuereth
them
.
For
the
second
,
wee
finde
that
they
as
instruments
of
the
wrath
of
God
,
destroyed
Sodome
and
Gomorrha
,
they
plagued
Aegypt
with
the
death
of
the
first
borne
,
they
slew
in
one
night
,
one
hundred
foure-score
&
fiue
thousand
in
Senacheribs
host
;
2.
King
.
19.55
.
of
this
point
we
may
make
the
same
vse
the
Apostle
doth
of
the
power
of
Princes
and
lawfull
Gouernours
among
men
,
wilt
thou
(
saith
he
)
be
without
feare
of
the
power
?
doe
well
:
Rom.
13.34
.
so
shalt
thou
haue
praise
of
the
same
:
for
he
is
the
Minister
of
God
for
thy
wealth
,
but
if
thou
doe
euill
,
feare
:
for
he
beareth
not
the
sword
for
naught
:
For
hee
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doth
euill
.
So
in
this
case
it
may
be
sayd
,
wilt
thou
bee
without
feare
of
the
power
of
Angels
,
doe
well
,
learne
to
feare
the
Lord
,
and
thou
shalt
haue
comfort
by
their
power
:
The
power
of
Angels
is
for
the
comfort
of
such
as
doe
well
,
and
for
the
terrour
of
the
wicked
.
they
then
reioyce
,
yea
,
then
they
haue
a
charge
layd
vpon
them
by
the
Lord
,
to
vse
their
power
,
to
watch
ouer
thee
,
to
keepe
thee
,
Psal
91.11
.
Yea
,
thou
shalt
finde
the
comfortable
effect
of
their
ministry
,
certaine
,
though
the
manifestation
of
it
be
not
ordinary
,
as
they
ministred
to
Christ
in
his
temptation
,
agony
and
resurrection
;
so
thou
shalt
finde
,
they
will
minister
to
thee
in
all
thy
troubles
,
yea
,
thou
shalt
finde
their
protection
ouer
thee
,
if
the
Lord
see
it
good
for
thee
,
in
common
calamities
and
miseries
,
we
read
Ezechiel
9.4
.
that
a
marke
was
set
on
them
,
that
mourned
in
Ierusalem
,
for
all
the
abhominations
that
were
done
in
that
city
,
that
they
should
not
be
swept
away
,
in
the
common
calamity
of
that
city
:
So
then
being
sealed
by
the
spirit
of
Christ
,
and
sprinkled
in
thine
heart
by
the
bloud
of
Christ
,
if
it
be
good
for
thee
,
thou
shalt
be
called
out
from
the
wicked
,
the
destroying
Angell
shall
not
touch
thee
,
thou
shalt
not
be
swept
away
in
a
common
calamity
,
which
is
a
matter
of
excellent
comfort
.
On
the
contrary
,
if
thou
bee
wicked
and
prophane
,
and
hast
no
care
to
keepe
in
the
wayes
of
God
,
then
know
,
the
Angels
haue
not
their
power
in
vaine
,
but
at
all
times
are
ready
to
execute
Gods
vengeance
vpon
thee
.
It
followeth
,
All
things
were
created
by
him
and
for
him
.
These
words
are
a
repetition
of
the
generall
proposition
,
deliuered
in
the
beginning
of
this
verse
.
For
the
meaning
of
them
onely
,
call
to
minde
that
they
are
thus
to
be
conceiued
:
That
by
the
substantiall
power
of
Christ
,
working
together
with
the
Father
and
holy
Ghost
,
were
all
things
that
were
not
before
fremed
and
made
of
nothing
.
This
repetition
as
others
in
the
Scripture
is
not
idle
or
superfluous
,
but
for
speciall
causes
;
First
to
signifie
that
the
Apostle
had
not
spoken
rashly
,
but
aduisedly
.
Secondly
,
that
the
poynt
deliuered
is
an
infallible
truth
,
that
all
things
indeed
without
exception
,
were
made
by
Christ
,
as
we
haue
it
,
Ioh
.
1.3
.
and
without
it
was
made
nothing
that
was
made
.
Thirdly
,
we
are
to
obserue
and
remember
this
as
fundamentall
poynt
of
religion
.
The
poynt
hence
to
be
obscrued
is
this
:
That
seeing
it
pleased
the
holy
Ghost
to
double
his
speech
,
The
Lord
doubling
his
speech
,
we
are
to
double
our
attention
.
it
must
teach
vs
to
double
our
attention
and
consideration
of
the
thing
deliuered
,
for
where
the
holy
Ghost
hath
a
tongue
to
speake
,
we
must
haue
an
eare
to
heare
,
and
an
heart
to
consider
,
and
hee
doubling
his
speech
for
the
more
certainty
,
as
the
dream
was
to
Pharaoh
,
Gen.
41.32
.
to
signifie
that
the
thing
was
established
by
God
,
our
attention
and
consideration
of
it
,
must
be
answerable
,
we
are
therefore
not
lightly
to
passe
ouer
,
but
seriously
to
consider
the
worke
of
creation
,
The
worke
of
creation
is
seriously
to
bee
considered
.
it
is
one
of
our
Sabboths
dayes
dutie
,
if
yee
aske
to
what
end
.
I
answer
,
That
wee
may
not
onely
see
the
wisedome
and
power
of
God
,
but
with
Dauid
be
brought
to
see
his
infinite
goodnesse
and
mercy
towards
man
,
Psal
.
8.
when
I
behold
thine
heauens
,
Psal
.
8
3.4
.
euen
the
workes
of
thy
fingers
,
the
moone
and
the
starres
which
thou
hast
ordained
.
What
is
man
,
that
thou
shouldest
vouchsafe
him
so
great
mercy
.
And
in
that
the
holy
Ghost
doth
sometimes
repeat
the
same
thing
.
We
may
further
make
vse
of
it
in
this
manner
.
When
it
pleaseth
the
Lord
to
reiterate
,
and
againe
to
repeat
his
threatning
of
iudgement
,
and
when
he
doth
stir
vp
,
and
direct
his
Ministers
often
,
Threatnings
of
iudgement
against
sinne
repeated
,
must
not
be
lightly
regarded
.
and
that
with
vehemency
to
beat
vpon
the
same
sin
,
we
are
not
lightly
to
regard
those
his
threatnings
,
and
to
thinke
the
repetition
of
them
idle
and
vaine
,
but
to
confider
the
infallible
and
ineuitable
certainty
of
his
wrath
to
come
vpon
refractary
,
stubborne
and
hard
hearted
sinners
,
for
shall
the
Lord
speak
the
word
,
and
shall
not
he
be
as
good
as
his
word
?
shall
he
that
is
Lord
of
heauen
&
earth
threaten
iudgements
,
and
that
againe
,
time
after
time
,
and
many
times
in
patience
expecting
our
repentance
,
and
shall
not
hee
at
length
(
if
sinners
bee
not
thereby
mooued
)
bring
his
threatned
iudgements
vpon
them
?
yes
certainely
,
they
are
his
owne
words
,
Leuit.
26.23
.
that
if
they
walke
stubbornely
,
against
him
,
he
will
then
smite
them
seuen
times
,
he
will
pay
them
home
at
last
.
And
know
it
for
truth
,
that
if
the
Lord
often
by
his
Ministers
denounce
iudgements
against
any
sinne
,
be
it
drunkennesse
,
swearing
or
any
other
,
if
men
snort
and
sleepe
in
that
sinne
,
which
by
the
direction
of
Gods
spirit
,
is
often
hit
vpon
,
and
still
goe
on
in
a
damnable
course
,
in
dulnesse
of
minde
,
and
hardnesse
of
heart
,
the
Lord
himselfe
will
then
start
vp
,
and
reuenge
his
owne
contempt
vpon
them
,
for
then
the
sinne
is
growen
to
a
ripenesse
,
Note
.
that
is
the
immediate
fore-runner
of
iudgement
,
and
then
is
the
sinne
remedilesse
,
2.
Chro
.
36.16
.
it
is
sayd
ver.
15.
the
Lord
sent
to
his
by
his
Messengers
,
often
calling
them
to
repentance
,
but
they
mocked
the
Messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
vntill
the
wrath
of
the
Lord
arose
against
his
people
,
and
till
there
was
no
remedy
,
saith
the
text
:
How
often
would
I
(
saith
Christ
)
haue
gathered
thy
children
together
,
Mat
.
23.37
.
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
and
ye
would
not
,
but
now
your
habitation
shall
be
left
desolate
.
When
sinners
haue
many
times
beene
admonished
,
and
neuer
amend
,
then
their
sinnes
bring
iudgements
without
remedy
,
and
let
all
vnfeeling
hearts
thinke
vpon
it
,
and
take
heed
how
they
tempt
the
Lord
ouer
long
.
Come
we
to
the
last
words
,
And
for
him
.
In
these
words
is
layd
downe
the
second
argument
,
by
which
the
Apostle
prooues
Christ
to
be
eternall
God
,
because
all
things
were
made
for
his
glory
,
and
that
is
the
meaning
of
the
words
,
for
though
we
haue
heard
it
before
deliuered
,
that
all
things
were
made
for
man
,
yet
we
are
not
so
to
vnderstand
it
,
as
for
the
glory
of
man
,
but
for
as
inferiour
end
of
the
creation
,
and
for
the
glory
of
Christ
,
as
hee
is
God
,
and
so
the
chiefe
Lord
of
all
things
.
Christ
as
God
is
the
perfection
of
glory
in
himselfe
,
how
then
can
things
created
serue
for
his
glory
?
Can
they
adde
glory
to
him
who
is
maiestie
and
glory
it selfe
.
Things
created
serue
not
to
adde
any
thing
to
the
essence
of
Christ
his
glory
,
it
being
infinite
in
himselfe
to
the
perfection
whereof
nothing
can
be
added
,
nor
any
thing
detracted
to
make
it
lesse
perfect
,
but
they
serue
to
the
manifestation
and
declaration
of
that
infinite
glorie
The
heauens
declare
the
glory
of
God
,
Psal
.
19.1
.
and
the
firmament
sheweth
the
worke
of
his
hands
.
Thus
all
things
created
serue
for
the
glorie
of
Christ
.
In
that
the
Apostle
saith
,
the
ende
of
the
creation
of
all
things
is
for
Christ
himselfe
,
that
is
,
for
Christs
glory
,
Gods
glory
must
be
the
highest
end
of
all
our
actions
.
wee
are
taught
that
the
glory
of
God
must
be
the
highest
ende
of
all
our
actions
,
and
whatsoeuer
we
doe
we
must
make
his
glory
our
principall
end
,
and
that
this
duty
doth
follow
from
the
words
of
the
Apostle
,
I
make
it
plaine
thus
,
it
being
the
principall
ende
of
things
created
,
it
must
also
bee
the
chiefe
end
of
the
actions
of
those
things
,
or
else
things
onely
idle
and
not
working
,
should
haue
reference
to
Gods
glory
;
and
the
Lord
should
haue
made
things
only
doing
nothing
to
serue
for
his
glory
,
which
is
most
absurde
once
to
thinke
:
therefore
our
bodies
and
soules
being
made
for
Gods
glory
,
all
the
actions
of
them
both
must
tend
to
the
same
end
,
it
is
the
conclusion
of
the
Apostle
agreeable
to
this
.
That
whether
we
eate
or
drinke
,
1.
Cor
.
10.31
.
or
whatsoeuer
we
doe
,
it
must
be
done
to
the
glory
of
God
:
againe
,
all
actions
must
tend
to
some
good
,
or
else
they
are
not
good
.
Now
the
glory
of
God
is
the
chiefest
good
,
it
is
put
for
the
goodnesse
of
God
it self
,
Rom.
9.23
.
and
it
is
the
whole
ioy
and
felicity
of
the
Saints
and
Angels
in
heauen
,
to
glorifie
God
,
they
are
so
rauished
with
the
loue
of
it
,
that
they
neuer
waxe
weary
in
sounding
foorth
the
praise
of
God
:
they
cease
not
day
nor
night
saying
,
holy
,
holy
,
holy
,
Reuel
.
4
8.
Lord
God
almighty
,
which
was
,
and
which
is
,
and
which
is
to
come
.
Therefore
it
must
be
the
supreame
end
of
all
our
actions
,
Reproofe
of
those
whole
labour
a●d
actions
are
to
the
dishonour
of
God
.
that
is
,
our
dutie
,
a
dutie
indeede
little
thought
on
by
many
in
the
world
,
many
there
be
,
who
are
so
farre
from
making
the
glory
of
God
the
chiefe
end
of
al
their
actions
as
that
their
liues
and
actions
are
nothing
else
but
a
continuall
dishonouring
of
the
Lord
,
they
are
so
loose
in
their
liues
,
and
so
giuen
ouer
to
follow
the
corrupt
lusts
of
their
owne
hearts
,
as
they
cannot
abide
any
that
will
not
poure
out
themselues
to
the
same
excesse
of
riot
,
or
at
least
allow
of
it
,
they
hate
none
more
then
such
as
goe
about
to
reforme
them
;
let
such
persons
know
that
they
are
like
the
Deuil
and
damned
in
hell
,
for
it
is
the
practise
of
the
Deuill
without
ceasing
,
to
belch
out
blasphemy
against
God
himselfe
,
and
to
labour
to
make
others
dishonour
his
name
,
and
as
they
are
like
the
Deuill
in
the
practise
,
so
(
without
true
repentance
)
they
shall
bee
like
him
in
punishment
,
yea
their
owne
bodies
and
soules
shall
one
day
witnesse
against
them
,
for
in
them
are
imprinted
such
liuely
characters
of
Gods
wisdome
,
power
,
goodnesse
and
mercy
,
that
doe
so
plainely
preach
to
them
the
glory
of
God
,
as
they
cannot
blot
out
the
markes
of
it
,
in
the
parts
of
their
bodies
,
and
the
powers
of
their
soules
,
but
being
vsed
by
them
in
their
actions
to
the
dishonour
of
his
maiesty
,
they
shall
be
so
many
witnesses
against
them
,
when
the
Lord
Iesus
shall
come
to
iudgement
.
Let
them
thinke
vpon
that
.
And
for
further
vse
of
this
point
,
let
vs
euery
one
labour
to
practise
the
duty
now
deliuered
,
Wee
are
to
take
heede
of
seeking
our
owne
glory
in
doing
of
good
things
.
and
take
we
heede
that
sinne
doe
not
insinuate
and
creepe
within
our
best
actions
our
hearing
of
the
word
,
our
praiers
and
giuing
of
almes
the
discharge
of
our
publike
office
and
function
,
&c.
I
know
we
cannot
but
sin
in
our
best
actions
,
but
my
meaning
is
,
we
are
to
labour
against
the
sinne
that
is
contrary
to
the
duty
now
laide
before
vs
,
and
that
is
vaine-glory
when
men
doe
not
good
things
in
simplicity
of
heart
,
ayming
at
Gods
glory
principally
,
but
seeke
their
owne
priuate
glory
;
and
aime
at
the
applause
and
commendation
of
men
,
a
sin
that
cannot
easily
be
discerned
,
it
is
a
branch
of
inward
pride
,
I
therefore
leaue
the
examination
to
euery
mans
conscience
,
let
that
tell
euery
one
whether
he
doe
good
things
in
simplicity
of
heart
,
ayming
principally
at
Gods
glory
,
or
whether
in
the
doing
of
them
hee
seeke
his
owne
glory
,
I
will
labour
to
disswade
from
that
sinne
,
and
to
that
purpose
consider
these
two
things
.
First
,
Reason
Against
seeking
our
own
glory
in
doing
good
things
.
there
is
no
soundnesse
of
religion
in
the
hart
where
there
is
a
secret
seeking
of
a
mans
owne
glory
,
that
man
that
makes
it
his
chiefe
end
of
good
actions
to
be
spoken
of
and
admired
,
doth
thereby
make
knowne
that
his
hart
is
not
sound
.
How
can
ye
beleeue
which
receiue
honour
one
of
another
,
Iohn
5.44
.
and
seeke
not
the
honour
that
commeth
of
God
alone
?
Againe
,
we
shall
find
that
though
other
sinnes
haue
bin
suffered
a
long
time
vnpunished
,
yet
the
incroaching
on
the
right
of
Gods
glory
,
euer
brought
present
iudgements
.
The
builders
of
the
tower
of
Babell
were
suffered
to
goe
on
in
many
other
sinnes
,
Gen.
11.4
.
yet
when
they
came
to
build
to
get
them
a
name
:
they
were
confounded
in
their
deuises
,
Nebuchadnezzar
a
wicked
king
no
doubt
,
was
suffered
to
go
on
in
many
other
sinnes
,
yet
when
he
thought
with
the
maiesty
of
his
person
and
pallace
to
outface
the
Lord
,
Acts
12.
hee
became
a
silly
and
miserable
beast
.
Herod
had
long
vexed
the
Church
,
yet
went
vnpunished
,
till
taking
to
himselfe
the
glory
of
God
,
then
was
hee
eaten
vp
of
wormes
.
And
if
any
thinke
these
examples
of
an
higher
degree
of
sinne
,
then
is
the
secret
seeking
of
applause
amongst
men
,
let
him
know
,
that
euen
that
is
a
robbing
of
God
of
his
due
honour
,
and
the
Lord
is
not
onely
carefull
,
but
as
I
may
say
curious
,
or
as
the
Scripture
speakes
,
iealous
of
his
glory
,
hee
cannot
abide
it
should
bee
any
way
touched
or
impayred
,
surely
I
will
not
giue
my
glory
vnto
another
:
therfore
they
that
incroach
vppon
it
in
the
least
measure
cannot
escape
the
iudgement
of
God
,
Isay
48.11
.
if
then
wee
would
not
discouer
the
vnsoundnes
of
our
hearts
,
if
wee
would
not
endanger
our selues
,
suddenly
to
bee
ouertaken
by
the
hand
of
God
let
vs
take
heed
we
giue
no
place
in
our
hearts
when
wee
are
performing
good
duties
,
1.
Sam
.
2.30
.
to
a
secret
seeking
of
our
owne
glory
,
but
in
sincerity
aime
at
Gods
glory
,
and
remember
for
a
conclusion
of
this
,
what
the
Lord
hath
said
:
they
that
honour
me
I
will
honour
,
and
they
that
despise
me
shall
be
despised
.
One
worde
more
I
will
adde
touching
these
words
,
in
that
all
things
were
created
for
the
glory
of
Christ
Iesus
,
All
creatures
must
be
vsed
to
the
glory
of
God
.
it
followes
vpon
that
,
that
they
are
to
to
be
vsed
,
for
that
end
the
Lord
intended
in
making
creatures
,
must
be
driuen
at
in
the
vse
of
the
creatures
.
How
then
can
the
Papists
excuse
themselues
,
for
their
hallowing
(
as
they
call
it
)
but
indeed
charming
of
bread
,
water
,
salt
,
spittle
and
such
like
,
to
make
them
able
to
confer
health
of
body
and
soule
,
is
this
to
vse
the
creatures
to
the
glory
of
Christ
Iesus
?
Confutation
of
the
Papists
.
no
surely
,
it
is
a
meere
prophanation
of
the
name
of
God
,
an
abusing
of
his
creatures
,
to
the
derogation
of
the
infinite
merit
of
the
precious
bloud
of
Christ
,
and
that
is
an
high
degree
of
sinne
.
VER
.
17.
And
hee
is
before
all
things
,
and
in
him
all
things
consist
.
In
this
verse
are
propounded
two
things
.
First
a
repetition
of
two
generall
things
affirmed
of
Christ
verse
.
15.
that
he
is
the
first
borne
of
euery
creature
in
these
words
.
And
he
is
before
all
things
;
then
a
third
argument
to
proue
Christ
to
be
true
eternall
God
,
taken
from
his
powerfull
preseruation
of
all
things
,
in
the
wordes
following
.
And
in
him
all
things
consist
;
of
these
words
in
order
.
And
he
is
before
all
things
,
these
words
beeing
onely
a
repetition
of
that
which
before
was
deliuered
,
that
hee
is
the
first
borne
of
euery
creature
,
are
so
to
be
conceiued
,
as
before
I
shewed
when
I
stood
vpon
these
,
words
,
that
Christ
was
begotten
of
the
substance
of
his
Father
from
all
eternity
:
and
now
to
deriue
hence
some
further
point
of
instruction
,
we
are
to
marke
that
the
Apostle
in
the
15.
verse
,
speaking
of
the
eternity
of
Christ
sets
it
downe
by
way
of
similitude
and
borrowed
speech
,
because
as
then
I
noted
,
we
are
not
able
to
comprehend
it
,
but
by
way
of
shaddow
and
resemblance
,
now
heere
he
deliuers
the
same
thing
in
more
plaine
termes
that
he
is
before
all
things
,
to
this
ende
without
question
,
to
take
away
all
doubtfulnesse
,
ambiguity
and
errour
that
might
bee
occasioned
from
the
former
similitude
.
The
point
I
hence
gather
is
this
;
That
whatsoeuer
is
necessary
to
be
knowne
and
beleeued
of
vs
to
saluation
,
All
things
needfull
to
be
knowne
and
beleeued
to
saluation
are
plainely
set
forth
in
the
Scripture
:
is
in
one
place
of
Scripture
or
other
plainely
set
foorth
and
easie
to
bee
vnderstood
of
all
them
that
read
diligently
,
marke
attentiuely
,
pray
heartily
,
and
iudge
humbly
,
we
shal
find
,
that
where
any
thing
necessary
to
be
knowne
to
saluation
is
deliuered
by
trope
or
figure
,
or
any
thing
obscurely
,
the
same
in
another
place
is
explaned
,
to
insist
in
one
or
two
places
,
circumcision
is
called
the
couenant
and
in
the
next
verse
the
signe
of
the
couenant
:
the
Paschall
lambe
is
called
the
passeouer
,
Gen
:
17.10
.
Exo
.
12.11.21
.
1.
Cor
.
10.4
.
and
verse
the
27.
the
sacrifice
of
the
Lords
passeouer
.
Christ
is
called
a
rocke
,
yet
a
spirituall
rocke
by
way
of
exposition
,
and
so
that
trope
in
the
institution
of
the
Sacrament
of
the
Lords
supper
,
so
much
abused
by
the
papists
,
as
the
ground
of
their
transubstantiation
is
expounded
both
by
our
Sauiour
and
his
Apostle
Paul
,
1.
Cor
.
11.26
.
and
made
plaine
to
them
that
are
not
wilfully
blind
,
for
when
our
Sauior
said
,
do
this
in
remembrance
of
mee
,
and
the
Apostle
,
as
oft
as
ye
shall
eat
this
bread
and
drinke
this
cup
,
ye
shew
the
Lords
death
till
hee
come
,
they
doe
plainly
declare
that
bread
&
wine
be
memorials
and
visible
signes
of
the
body
&
bloud
of
Christ
.
Is
it
so
,
that
euery
thing
necessary
to
be
knowen
and
beleeued
to
saluation
,
Scripture
is
the
best
expounder
of
Scripture
.
set
downe
obscurely
in
one
place
of
Scripture
,
is
made
plaine
in
another
,
then
we
must
needs
grant
that
the
Scripture
is
the
best
expounder
of
Scripture
,
and
that
we
commonly
giue
to
a
man
of
ordinary
vnderstanding
,
that
hee
is
Optimus
sui
interpres
,
the
best
expounder
of
his
owne
meaning
,
may
not
bee
denied
to
the
wisedome
of
God
reuealed
in
his
word
,
wee
must
needes
grant
that
the
best
way
of
expounding
Scripture
,
is
by
Scripture
it selfe
,
&
that
this
point
may
tend
to
some
speciall
profit
of
euery
one
of
vs.
Note
.
Learne
we
hence
,
that
the
application
of
one
place
of
Scripture
,
must
bee
with
the
consideration
of
another
,
we
are
so
to
apply
one
place
of
Scripture
to
our selues
,
as
that
we
forget
not
another
;
for
if
we
obserue
it
,
wee
shall
finde
that
the
Diuell
doth
this
way
strongly
delude
and
deceiue
a
great
number
in
the
world
,
hee
makes
them
not
rightly
apply
,
but
hold
to
themselues
some
places
of
Scripture
helping
them
forward
(
by
their
abuse
of
them
)
in
their
sinne
with
vtter
obliuion
and
forgetfulnesse
of
another
place
,
that
might
pull
them
backe
from
their
sinne
,
wee
may
see
this
his
dealing
in
one
particular
,
in
the
sinne
of
presumption
,
men
are
bold
to
sinne
,
presuming
on
Gods
mercy
,
and
hee
will
furnish
them
,
with
the
remembrance
of
many
comfortable
places
of
Scripture
,
as
Psalm
.
103.8
.
the
Lord
is
full
of
compassion
,
and
Psal
.
136.
throughout
that
his
mercy
endureth
for
euer
,
and
Psal
.
145.9
.
that
his
mercies
are
ouer
all
his
workes
,
and
makes
them
to
entitle
themselues
to
a
number
of
such
sentences
,
sounding
nothing
but
mercy
,
and
thus
he
doth
carry
them
vp
as
with
a
Psalme
of
mercy
,
to
the
highest
pitch
of
presumption
,
and
makes
them
as
it
were
,
lay
violent
hands
,
on
the
comfort
found
in
these
places
,
as
if
it
did
belong
to
them
,
neuer
remembring
to
apply
these
together
,
with
that
rule
of
the
Apostle
,
setting
downe
to
whom
mercy
belongs
,
Gal.
6.16
.
wee
must
take
heede
of
this
manner
of
application
of
Scripture
,
there
beeing
a
sweet
harmony
&
consent
between
the
places
of
scripture
,
they
must
be
expounded
one
by
another
,
and
applied
one
with
another
,
for
if
that
be
a
trueth
(
as
indeed
it
is
)
that
in
comforting
the
distressed
,
the
promise
alone
must
not
bee
applied
,
but
tempered
with
the
threats
of
the
Law
,
because
much
guile
is
in
the
heart
of
man
,
and
it
is
exceeding
deceitful
,
then
much
more
,
out
of
that
case
of
distresse
,
are
we
to
apply
to
our selues
the
comfort
of
one
place
of
Scripture
,
so
as
we
forget
not
the
moderation
of
it
,
by
another
wherein
there
is
either
a
rule
or
threatning
to
keep
vs
from
presumption
,
we
shall
finde
this
practised
by
Christ
himselfe
,
the
best
example
for
imitation
;
we
read
Math
.
4.5.6
.
When
hee
was
tempted
to
cast
himselfe
downe
from
a
pinacle
of
the
temple
,
that
temptation
was
backed
by
a
comfortable
place
of
the
Psal
.
91.
Psal
.
91.11.12
He
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
lift
thee
vp
:
l●st
at
any
time
thou
shouldest
dash
thy
foote
against
a
stone
.
Our
Sauiour
did
not
rest
on
the
consideration
of
that
place
alledged
,
and
answer
the
Deuill
as
he
might
,
that
hee
played
the
Deuil
and
left
out
that
which
made
against
himselfe
,
the
limitation
of
the
Angels
charge
,
that
they
must
take
charge
of
him
,
not
if
hee
should
come
downe
headlong
,
but
vsing
the
ordinarie
meanes
of
descending
,
thus
he
might
haue
answered
that
place
alone
,
but
to
answer
the
Diuell
(
which
is
the
thing
we
are
to
mark
)
out
of
the
Law
,
which
is
alwaies
a
cooler
of
presumption
,
he
said
vnto
him
,
it
is
written
againe
;
Thou
shalt
not
tempt
the
Lord
thy
God
.
Thus
are
we
to
apply
the
comfort
of
one
place
of
Scripture
,
with
the
remembrance
of
the
mitigation
of
it
by
another
;
for
otherwise
that
which
should
bee
our
life
,
will
thorow
our
corruption
become
our
bane
,
and
that
which
should
minister
matter
of
comfort
to
saluation
,
will
bee
a
meanes
of
encouragement
to
sinne
with
boldnesse
,
to
our
vtter
ruine
and
destruction
.
I
come
to
the
second
thing
,
which
is
a
third
argument
,
Interpretation
.
proouing
Christ
to
be
God
,
in
the
words
following
(
and
in
him
all
things
consist
)
the
words
are
briefly
thus
to
bee
conceiued
,
that
by
the
powerfull
hand
of
Christ
,
all
things
created
,
are
preserued
in
their
essence
and
state
,
and
sustained
in
their
substances
,
quantities
,
qualities
,
motions
,
and
actions
,
so
as
if
hee
should
withdraw
his
hand
they
would
all
perish
and
come
to
nothing
,
hence
hee
is
said
to
beare
vp
all
things
by
his
mighty
word
,
Heb
.
1.3
.
and
to
be
with
his
Father
,
as
nourisher
of
all
things
,
Prou.
8.30
.
for
we
must
not
vnderstand
this
,
and
the
like
places
(
as
I
haue
often
noted
)
exclusiuely
,
as
shutting
out
the
prouidence
of
God
the
Father
,
and
of
the
holy
Ghost
,
but
that
he
together
with
the
Father
,
and
holy
Ghost
,
doth
powerfully
preserue
all
things
:
now
heere
,
first
we
are
to
marke
the
argument
of
the
Apostle
,
that
he
proues
Christ
to
bee
true
and
eternall
God
by
the
worke
of
preseruation
,
as
before
by
the
creation
,
that
he
is
the
preseruer
of
all
things
,
and
therefore
God
.
Whence
it
followes
that
the
preseruation
of
things
in
their
essence
and
state
is
by
the
mighty
power
of
God
,
Preseruation
of
all
things
in
their
essence
&
state
is
by
the
mightie
●ower
of
of
God
.
1
Pet
.
4.19
.
for
else
the
argument
had
not
beene
good
,
that
is
,
Christ
is
the
preseruer
of
all
things
,
and
therefore
God
.
Vnlesse
preseruation
be
a
proper
and
peculiar
effect
of
the
powerful
hand
of
God
,
and
consider
we
the
ground
of
this
giuen
by
the
Apostle
,
that
God
is
a
faithfull
creator
,
he
did
not
onely
make
the
heauens
,
and
the
earth
,
and
all
things
in
them
,
and
so
leaue
them
as
workemen
leaue
houses
,
as
soone
as
they
haue
made
them
they
take
away
their
hands
from
them
;
but
hee
is
a
faithfull
and
carefull
creator
,
and
doth
sustaine
things
created
,
and
his
hand
is
still
with
the
worke
that
he
hath
made
,
and
he
holds
it
vp
continually
:
the
preseruation
,
as
well
as
the
creation
of
al
things
,
is
a
proper
effect
of
his
power
.
Hence
we
must
learne
not
to
rest
in
the
meanes
of
our
owne
preseruation
,
We
must
not
rest
in
the
means
of
their
preseruation
.
as
meate
,
drinke
,
and
such
like
:
but
we
must
see
,
behold
and
acknowledge
in
them
the
powerfull
hand
of
God
to
sustaine
vs
and
that
he
worketh
by
them
,
and
not
they
without
him
.
Learne
we
to
see
in
bread
,
the
staffe
of
bread
,
as
the
Lord
himselfe
calles
it
,
that
is
,
the
strength
and
power
to
nourish
,
which
comes
from
the
Lord
,
Leuit.
26.26
.
and
is
giuen
and
taken
away
at
his
pleasure
;
wee
shall
finde
the
Lord
doth
many
times
teach
men
this
duty
by
their
owne
wofull
experience
,
I
meane
such
as
are
vnmindfull
of
this
duty
,
that
when
they
see
not
God
in
the
bread
which
they
eat
,
hee
makes
them
pine
away
in
the
midst
of
their
plenty
,
the
meanes
vouchsafed
haue
not
power
to
doe
them
good
,
and
all
,
because
they
secretly
ascribe
that
to
the
meanes
,
which
they
cannot
haue
except
the
Lord
blesse
them
,
we
therefore
are
to
learne
our
duty
,
namely
this
,
not
to
rest
in
the
meanes
of
our
preseruation
,
but
to
see
and
acknowledge
the
powerfull
hand
of
God
in
them
,
to
doe
vs
good
.
Now
for
further
vse
of
this
point
,
heere
comes
a
question
to
be
scanned
,
that
seeing
,
our
preseruation
in
regard
of
being
and
state
,
is
by
the
mighty
power
of
God
,
and
we
finde
in
the
Scripture
,
that
some
haue
beene
preserued
in
respect
of
body
,
by
the
powerfull
hand
of
God
,
extraordinarily
,
as
Moses
in
the
Mount
,
Daniel
in
the
Lyons
denne
,
Eliah
forty
dayes
and
forty
nights
,
with
a
course
cake
and
pot
of
water
.
The
question
may
bee
,
when
wee
may
lawfully
expect
the
extraordinary
power
and
prouidence
of
God
for
our
preseruation
,
which
is
a
thing
needfull
to
bee
knowen
,
to
keepe
vs
,
that
we
doe
not
at
all
times
looke
for
the
extraordinary
power
of
God
to
preserue
vs
,
for
so
we
shall
many
times
tempt
the
Lord
.
I
answer
therefore
,
that
when
ordinary
meanes
are
wanting
,
and
there
is
no
way
to
come
by
them
,
then
the
faith
of
the
true
beleeuer
may
rest
on
the
extraordinary
prouidence
of
God
,
and
we
may
then
perswade
our selues
,
that
the
Lord
(
if
he
see
it
good
)
will
send
helpe
extraordinarily
.
When
the
people
of
Israel
are
at
the
red
sea
,
and
see
no
way
how
to
escape
their
enemies
,
then
they
may
look
that
the
Lord
will
deuide
the
sea
,
and
giue
them
passage
thorow
it
;
when
Daniel
is
cast
into
the
Lyons
den
,
hee
may
then
expect
Angels
to
come
and
close
the
Lyons
mouths
,
the
Scripture
is
plentifull
in
examples
of
this
kinde
,
but
on
the
other
side
,
when
ordinary
meanes
are
to
be
had
,
then
it
is
contempt
of
Gods
ordinance
and
presumption
not
to
vse
them
,
but
to
expect
extraordinary
helpe
from
heauen
.
When
Elisha
and
his
seruant
were
alone
in
Dotham
,
2.
Kings
6.17
.
and
without
meanes
of
defence
,
then
hee
might
lawfully
expect
his
garrison
of
Angels
,
but
vers
.
32.
where
ordinary
meanes
were
to
be
had
,
then
he
did
not
looke
for
such
extraordinary
helpe
,
but
vsed
the
meanes
offered
,
hee
shuts
the
doore
,
and
bids
them
handle
the
messenger
roughly
,
and
thus
this
question
is
answered
,
that
when
ordinary
meanes
cannot
bee
had
,
then
wee
may
looke
for
the
extraordinary
,
when
they
may
bee
had
wee
are
to
vse
them
,
yet
so
as
wee
rest
not
vpon
them
,
but
see
in
them
and
by
them
the
powerfull
working
of
the
Lord
.
One
thing
more
is
offered
vnto
vs
from
these
wordes
,
and
that
is
a
matter
of
comfort
to
all
true
beleeuers
,
The
Church
of
Christ
is
preserued
by
his
prouidence
in
speciall
manner
.
Psa
.
18.1.2
.
namely
this
,
in
that
all
things
are
preserued
by
Christ
,
it
cannot
be
but
that
his
Church
,
his
body
,
is
kept
and
preserued
by
his
prouidence
in
specall
manner
Isay
.
27.3
.
the
Lord
saith
he
keepes
his
vineyard
,
and
hee
will
water
it
,
and
Dauid
found
such
safety
&
security
vnder
the
speciall
prouidence
of
God
as
hee
was
not
able
(
as
it
should
seeme
)
with
any
words
to
expresse
,
and
therefore
he
vseth
all
these
metaphors
,
my
rocke
,
my
castle
,
my
fortresse
,
my
buckler
,
my
shield
,
&c.
Now
the
same
God
is
the
same
castle
,
and
shield
,
and
fortresse
,
&
bulwarke
,
and
deliuerer
from
all
enemies
and
from
the
Deuill
and
his
instruments
,
to
all
them
that
put
their
trust
in
him
for
euer
.
Ps.
17.8
.
Dauid
prayed
for
speciall
defence
keepe
me
as
the
apple
of
the
eye
,
hide
me
vnder
the
shadow
of
thy
wings
,
he
prayed
(
no
doubt
)
in
faith
with
assurance
that
the
Lord
would
so
keepe
him
,
&
doth
so
keepe
all
his
children
,
now
who
will
not
warily
keep
the
apple
of
his
eye
,
it
is
the
tendrest
thing
and
that
part
of
the
body
that
men
are
most
carefull
of
,
and
euen
as
the
apple
of
the
eye
doth
the
Lord
Iesus
keepe
his
,
if
then
Iesus
Christ
be
our
keeper
,
If
Christ
keep
vs
we
neede
feare
nothing
.
whom
need
we
feare
,
do
but
remember
that
which
wee
haue
in
this
text
,
that
in
him
all
things
consist
,
and
the
motion
of
all
things
is
from
and
by
his
power
,
though
sinfull
motions
as
they
are
sinfull
are
from
the
wicked
themselues
,
yet
as
motions
they
are
from
the
Lord
,
and
they
cannot
moue
the
least
finger
,
but
as
rhey
are
sustained
by
him
,
why
then
should
we
feare
them
?
no
,
no
,
know
that
the
hand
of
Christ
Iesus
is
with
thee
,
thou
that
art
a
member
of
him
)
both
in
life
and
death
,
yea
his
hand
shall
keepe
the
very
dust
of
his
owne
,
when
they
are
dead
;
let
this
therefore
sinke
and
settle
into
euery
one
of
our
hearts
,
that
Iesus
Christ
is
our
keeper
,
and
it
will
make
vs
loue
him
,
cleaue
to
him
,
and
be
of
good
courage
in
the
waues
of
the
sea
of
this
troublesome
world
and
feare
nothing
.
VER
.
18.
And
he
is
the
head
of
the
body
of
the
Church
:
he
is
the
beginning
,
and
the
first
borne
of
the
dead
,
that
in
all
things
he
might
haue
the
preeminence
.
The
Apostle
hauing
spoken
in
the
three
verses
going
before
of
the
dignity
of
Christ
his
person
in
respect
of
his
deity
and
so
proued
the
sufficiency
of
the
work
of
redemption
wrought
by
him
.
Now
hee
comes
to
speake
of
his
dignity
,
as
he
is
God
and
man
by
personall
vnion
,
&
withall
teacheth
by
way
of
implication
,
how
Gods
chosen
are
made
partakers
of
that
redemption
,
namely
by
their
vnion
and
communion
with
Christ
,
that
he
is
their
head
,
and
they
his
members
:
the
things
affirmed
of
Christ
in
this
verse
,
setting
forth
the
dignity
of
Christ
his
person
as
God
and
man
are
three
.
First
that
he
is
the
head
of
the
body
of
the
Church
.
Secondly
the
beginning
.
Thirdly
the
first
borne
of
the
dead
.
To
which
points
of
glory
is
added
the
end
of
them
all
in
the
last
words
,
that
in
all
things
hee
might
haue
the
preeminence
.
Come
we
to
speake
of
these
,
as
they
are
laid
downe
in
order
.
And
he
is
the
head
of
the
body
of
the
Church
,
the
words
head
and
body
are
metaphorically
borrowed
from
knowne
things
,
Interpretation
.
and
doe
signifie
that
relation
that
is
betweene
Christ
and
his
Church
,
that
there
is
the
same
relation
betweene
him
and
his
Church
,
that
there
is
between
the
head
and
the
body
,
and
that
in
many
respects
,
that
as
the
head
and
body
are
knit
together
by
nerues
,
and
by
the
soule
,
so
Christ
and
his
Church
are
vnited
and
knit
together
by
the
band
of
Faith
,
and
the
spirit
,
as
the
head
hath
an
eminency
and
excellency
,
and
the
body
is
vnder
in
place
and
dignity
;
so
Christ
hath
an
eminency
and
excellency
aboue
the
Church
,
and
the
Church
is
vnder
him
in
place
and
dignity
,
as
the
head
giues
naturall
life
,
sence
and
motion
to
the
body
,
and
the
body
receiues
those
things
from
the
head
,
so
Christ
giues
spirituall
life
and
motion
to
the
church
,
&
the
church
receiues
such
life
and
motion
from
Christ
,
and
as
the
head
doth
guide
,
gouerne
and
defend
the
body
,
and
the
body
is
guided
,
gouerned
,
&
defended
by
the
heade
,
so
is
it
betweene
Christ
and
his
Church
.
In
these
things
specially
standeth
that
similitude
and
resemblance
of
Christ
and
his
Church
to
an
head
,
and
the
members
of
a
natural
body
,
and
that
wee
may
yet
better
conceiue
the
meaning
of
the
wordes
,
two
questions
are
briefly
to
bee
answered
which
serue
much
for
the
vnderstanding
of
that
relation
,
that
is
betweene
Christ
and
his
Church
,
compared
to
an
head
or
bodie
.
2.
Questions
First
,
there
beeing
in
Christ
two
natures
,
the
question
may
be
in
respect
of
which
of
these
two
is
Christ
the
head
of
his
Church
,
and
vnited
to
it
,
and
to
euery
member
.
Secondly
,
what
manner
of
vnion
it
is
,
whereby
Christ
&
his
Church
are
vnited
.
For
the
first
I
answere
,
that
Christ
is
the
head
of
his
Church
in
respect
of
both
his
natures
,
euen
whole
Christ
God
and
man
is
the
head
of
his
church
,
for
hee
is
so
the
head
as
hee
is
the
Sauiour
of
his
Church
,
they
are
conioyned
by
the
Apostle
,
Christ
,
saith
the
Apostle
is
head
of
his
Church
,
Ephes
.
5.23
.
as
the
husband
is
the
wiues
head
,
and
the
same
is
the
Sauior
of
his
body
.
Now
Christ
is
the
Sauiour
of
his
Church
,
not
according
to
his
diuine
nature
only
,
nor
only
according
to
his
humane
nature
,
but
whole
Christ
in
his
Godhead
,
in
his
soule
and
flesh
,
and
therefore
whole
Christ
is
the
head
of
his
Church
,
and
the
Church
,
and
euery
true
member
of
it
,
is
vnited
to
whole
Christ
,
yet
in
this
order
:
first
to
the
flesh
and
manhood
of
Christ
,
and
then
by
that
,
to
the
Godhead
,
because
,
Note
.
as
there
is
no
vnion
of
man
with
God
,
being
seuered
from
him
by
sin
,
but
by
a
mediator
,
so
is
there
no
coniunction
with
the
Godhead
of
Christ
,
but
by
his
flesh
in
which
he
performed
the
chiefe
works
of
mediation
,
&
that
for
the
first
question
To
the
second
I
answer
,
Answere
to
the
2.
Question
.
that
the
vnion
whereby
Christ
and
his
Church
are
vnited
,
though
it
bee
a
true
and
reall
vnion
,
yet
is
it
not
naturall
,
as
two
ioined
in
one
nature
nor
personall
,
as
of
body
and
soule
,
nor
politicall
,
as
of
Prince
and
people
,
but
mysticall
and
Spirituall
,
by
the
bond
of
the
same
spirit
and
faith
.
Now
lastly
,
the
word
(
Church
)
signifieth
the
whole
number
of
Gods
chosen
,
wheresoeuer
called
and
sanctified
;
Christ
is
the
onely
head
of
the
vniuersall
Cathol●ke
Church
.
this
then
is
the
full
sense
and
meaning
of
these
words
,
as
if
the
Apostle
had
said
,
Christ
both
God
and
man
,
in
respect
of
both
his
natures
,
is
after
a
spirituall
manner
,
knit
to
all
Gods
elect
,
called
and
sanctified
,
and
is
more
eminent
and
excellent
,
they
giuing
spiritual
life
and
motion
vnto
them
,
and
doth
guid
,
gouerne
and
defend
them
.
From
the
words
thus
vnderstood
we
may
first
conclude
,
that
Christ
onely
is
the
head
of
the
vniuersall
Catholike
Church
,
for
though
euery
King
may
in
good
sense
be
called
the
head
of
the
particular
visible
Church
of
his
dominion
,
which
is
a
body
distinct
from
the
whole
Church
,
yet
of
the
whole
Church
,
being
one
bodie
consisting
of
all
the
members
of
it
,
there
can
be
but
one
head
,
&
that
is
Christ
,
because
he
onely
is
knit
to
Gods
elect
,
called
and
sanctified
by
mysticall
vnion
,
he
only
giues
spirituall
life
and
motion
to
all
the
members
of
the
Church
,
yea
,
the
Papists
themselues
.
against
whom
I
note
this
,
who
say
,
that
the
Pope
is
the
head
of
the
Church
,
Confutation
of
the
papists
.
Ephes
.
1.22
.
in
their
annotations
on
Ephes
.
1.22
.
confesse
that
the
Church
in
no
sence
can
bee
called
the
body
of
the
Pope
;
and
therefore
we
may
conclude
,
that
he
cannot
be
the
head
of
the
vniuersall
Church
,
as
for
their
new
coined
distinction
of
head
imperiall
,
and
ministeriall
,
it
is
not
only
without
warrant
from
the
word
,
but
foolish
,
and
doth
imply
a
contradiction
;
for
to
be
head
argueth
preheminence
,
as
saith
the
Apostle
in
the
ende
of
this
verse
,
and
to
be
ministeriall
argueth
subiection
and
inferiority
,
therefore
head
ministeriall
can
neuer
agree
to
the
same
subiect
.
And
so
I
leaue
this
point
,
and
come
to
another
,
in
that
the
Apostle
sets
down
that
relation
that
is
betweene
Christ
and
his
Church
,
by
this
similitude
that
he
is
as
an
head
,
and
the
Church
as
a
body
,
wee
are
taught
that
there
is
a
most
neere
vnion
,
and
coniunction
betweene
Christ
and
his
Church
,
euen
as
neere
as
there
is
betweene
the
head
of
a
man
and
his
body
,
yea
more
neere
,
for
the
head
of
a
man
may
bee
cut
off
,
but
Christ
is
ioined
with
his
members
inseparably
,
There
is
a
most
neere
vnion
between
Christ
&
his
Church
.
all
opposite
strength
and
power
of
Hell
can
neuer
be
able
to
separate
him
from
his
Church
and
members
;
and
hence
it
is
that
the
word
(
Christ
)
is
put
many
times
for
the
Church
of
Christ
,
because
Christ
and
his
Church
are
so
neerely
conioined
,
for
all
the
body
is
one
,
and
euen
so
is
Christ
,
that
is
the
Church
of
Christ
,
as
appeares
in
the
very
next
verse
,
for
by
one
spirit
are
wee
all
baptized
into
one
body
.
1.
Cor
.
12.12
.
Now
to
Abraham
and
his
feede
were
the
promises
made
,
he
saith
not
,
vnto
the
seedes
as
speaking
of
many
;
Gal.
3.16
.
but
vnto
thy
seede
,
as
of
one
which
is
Christ
:
where
the
word
(
Christ
)
signifieth
not
onely
the
head
or
mediator
,
God
and
man
,
but
also
the
Church
gathered
and
called
by
the
preaching
of
the
Gospell
,
Ephes
.
1.2
3.
the
Church
is
called
not
only
the
body
,
but
the
complement
of
Christ
,
this
is
further
manifest
by
another
similitude
vsed
by
the
Apostle
,
namely
of
man
and
wife
in
mariage
,
that
as
the
Husband
and
Wife
in
carnal
mariage
are
vnited
most
neerely
into
one
flesh
,
and
are
indeed
till
death
or
lawfull
diuorce
by
the
bond
of
marriage
,
one
flesh
euen
so
neere
or
rather
neerer
(
because
death
cannot
seuer
them
)
is
the
coniunction
betweene
Christ
and
his
Church
,
thus
the
Apostle
hath
taught
,
Ephes
.
5.31.32
.
where
he
doth
apply
the
words
concerning
carnall
marriage
,
to
the
coniunction
betweene
Christ
and
his
Church
,
for
this
cause
shall
a
man
leaue
father
and
mother
,
and
shall
cleaue
to
his
wife
,
and
they
twaine
shall
bee
one
flesh
;
this
is
a
great
secret
,
but
I
speake
concerning
Christ
and
concerning
the
Church
.
The
point
thus
cleared
,
let
vs
come
to
the
vse
;
First
it
may
serue
to
strengthen
the
faith
of
all
true
beleeuers
touching
their
iustification
by
Christ
his
righteousnesse
imputed
vnto
them
,
Strength
to
our
faith
touching
iustification
by
Christ
his
righteousnesse
imputed
.
for
there
being
that
neere
coniunction
betweene
Christ
and
his
Church
,
as
is
betweene
the
head
and
the
body
,
it
must
needs
bee
,
that
the
graces
and
benefits
of
Christ
doe
truely
and
really
belong
to
all
his
members
,
and
what
he
did
as
mediatour
,
by
the
couenaunt
of
grace
is
truly
imputed
vnto
them
and
made
theirs
by
true
faith
,
for
what
is
done
by
the
head
in
a
naturall
body
,
may
truely
be
ascribed
to
the
whole
body
,
so
what
Christ
did
as
mediator
,
he
being
the
head
of
his
Church
,
is
truely
imputed
to
all
his
members
.
The
Papists
say
it
is
but
a
fancie
of
an
idle
braine
,
to
hold
that
the
righteousnesse
of
Christ
,
and
his
merits
are
made
ours
by
imputation
,
it
is
all
one
(
say
they
)
as
if
wee
should
say
,
one
man
doth
liue
by
the
soule
of
another
,
and
yet
they
say
that
the
merit
of
the
good
worke
of
one
member
of
Christ
,
by
reason
of
that
communion
that
is
betweene
the
members
,
may
be
communicated
and
applied
to
another
,
which
I
speake
,
not
onely
to
shew
the
error
in
the
thing
it selfe
,
Papists
erre
and
differ
in
their
owne
opinions
.
for
it
is
false
to
say
,
that
there
is
any
such
power
giuen
to
any
,
to
merit
for
himselfe
and
for
other
,
but
to
let
vs
see
,
how
absurd
,
and
how
forgetfull
they
are
of
their
owne
assertion
,
and
let
vs
leaue
them
to
vanish
in
their
owne
iarring
and
dissenting
opinions
,
and
let
vs
learne
to
acknowledge
it
a
certaine
truth
,
and
labour
to
be
strengthened
in
the
perswasion
of
it
,
as
grounded
on
the
neer
vnion
of
Christ
&
his
Church
,
that
as
many
as
truely
beleeue
in
Christ
,
stand
iust
in
the
sight
of
God
,
Ephes
.
5.30
.
by
Christ
his
righteousnesse
,
euen
his
by
inherency
,
but
ours
giuen
and
apprehended
by
faith
.
Let
that
suffice
for
the
first
vse
.
Againe
,
is
this
a
trueth
,
that
there
is
a
most
neere
vnion
between
Christ
and
his
members
,
Harme
done
to
any
member
of
Christ
,
reacheth
vp
to
Christ
himselfe
.
euen
so
neer
as
between
the
head
and
the
body
,
then
let
all
such
as
harme
any
member
of
Christ
,
happily
a
silly
man
or
woman
in
the
sight
of
the
world
,
let
them
know
that
the
harme
done
resteth
not
vpon
the
person
harmed
,
but
reacheth
vp
euen
to
Christ
Iesus
in
heauen
,
as
harme
done
to
the
least
finger
,
reacheth
to
the
head
,
and
sometime
causeth
the
head
to
drop
downe
teares
:
so
the
harme
that
is
done
to
any
member
of
Christ
reacheth
to
him
.
Exod
.
15.7
.
Moses
saith
the
enemies
of
the
Church
rose
vp
against
God
.
The
Lord
saith
,
he
that
toucheth
his
people
,
Zach.
2.8
.
toucheth
the
apple
of
his
eye
,
and
that
knowen
speech
of
Christ
from
Heauen
,
may
heer
be
remembred
Act.
9.4
.
Saul
,
Saul
,
why
persecutest
thou
me
?
in
my
members
,
and
by
my
members
,
let
this
strike
terror
and
amazement
to
all
wicked
persons
,
who
load
the
members
of
Christ
with
iniuries
and
wrongs
,
in
word
&
deed
;
when
thou
doest
cast
disgrace
and
contempt
,
by
opprobrious
tearmes
,
vpon
a
silly
man
or
woman
,
beleeuing
in
Christ
;
thou
doest
it
to
Christ
his
head
in
Heauen
,
and
know
that
thou
mightest
as
well
spit
in
the
face
of
Christ
himselfe
;
and
a
man
will
not
suffer
the
least
member
of
his
body
to
be
pinched
if
he
can
hinder
it
,
and
shall
Christ
to
whom
all
power
is
giuen
in
heauen
and
earth
,
suffer
any
of
his
members
bought
with
so
deare
a
price
,
as
his
owne
precious
bloud
be
wronged
,
&
reuenge
it
not
?
no
certainly
,
such
wrongs
ring
in
the
ears
of
the
head
of
the
Church
Christ
Iesus
,
and
will
cause
him
one
day
to
come
downe
in
flaming
fire
,
to
consume
them
that
abuse
his
members
.
Yea
,
it
is
to
bee
thought
on
and
considered
that
the
head
of
the
Church
is
such
an
head
,
as
doth
know
not
only
the
wrongs
done
to
his
members
,
Note
.
but
the
secret
intents
of
mischiefe
also
,
and
the
very
purpose
of
euill
against
any
of
them
,
for
hee
is
not
onely
man
,
but
God
also
,
a
searcher
of
the
secret
thoughts
of
all
hearts
,
let
not
then
any
man-thinke
that
he
can
wrong
a
member
of
Christ
so
secretly
,
as
that
the
wrong
done
,
shall
be
smoothered
in
the
place
where
it
is
done
,
&
neuer
come
to
light
,
for
why
,
it
mounteth
vp
aboue
the
sunne
,
euen
to
Cnrist
in
Heauen
,
yea
,
hee
sees
and
knowes
thy
malice
against
any
of
his
members
,
lurking
in
the
depth
and
bottome
of
thy
heart
,
it
is
a
corruption
as
old
as
Caine
,
to
hide
,
cloake
and
shadow
cankor
and
malice
,
and
to
thinke
that
it
reacheth
no
further
than
a
mans
owne
bosome
,
but
we
are
to
know
,
that
it
reaching
to
a
member
of
Christ
,
though
not
in
act
,
but
onely
in
thought
,
it
reacheth
to
Christ
,
and
is
not
onely
seene
and
knowen
of
him
,
but
it
toucheth
him
,
and
hee
hath
a
feeling
of
it
,
and
without
repentance
and
change
of
minde
and
affection
,
hee
will
punish
it
as
intended
against
himselfe
;
let
this
be
thought
on
and
remembred
of
all
those
that
wrong
their
brethren
,
in
the
secret
thought
of
their
hearts
:
it
may
be
,
and
I
make
no
question
of
it
,
but
many
men
and
women
neuer
thought
of
this
,
that
their
secret
malice
reached
so
high
as
heauen
,
let
vs
now
therefore
learne
it
,
and
for
conclusion
of
this
point
,
remember
what
the
Lord
sayth
to
Abraham
,
Gen.
12.3
.
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
:
all
that
truely
beleeue
in
Christ
,
haue
him
a
friend
to
themselues
,
blessing
them
in
their
owne
persons
,
and
a
friend
blessing
all
that
are
friends
to
them
,
and
a
foe
to
all
false
hearts
,
harboring
and
hatching
mischiefe
against
them
,
which
is
a
matter
of
great
comfort
to
them
,
All
the
actuall
members
of
Chr●st
are
in
speciall
manner
vnder
Christ
.
and
of
dreadfull
terrour
to
all
that
hate
them
.
By
this
relation
betweene
Christ
and
his
Church
,
compared
to
an
head
and
a
body
,
we
are
further
taught
,
that
all
the
actuall
members
of
Christ
,
as
many
as
are
truely
knit
to
him
by
the
bond
of
his
spirit
,
and
faith
they
are
in
speciall
manner
vnder
Christ
,
yea
,
so
as
they
are
quickned
by
him
,
and
haue
spirituall
life
communicated
vnto
them
from
him
,
as
the
head
doth
quicken
and
giue
life
to
the
members
of
the
body
,
and
gouerne
them
in
speciall
manner
,
so
Christ
in
speciall
manner
doth
quicken
&
gouerne
his
members
;
in
speciall
manner
wee
need
not
seeke
farre
for
the
proofe
of
this
;
let
vs
but
looke
backe
to
the
last
words
of
the
verse
fore-going
,
and
consider
them
together
with
these
words
,
and
the
point
will
easily
appeare
very
plaine
:
In
Christ
all
things
generally
whatsoeuer
consist
,
that
is
,
all
things
by
his
powerfull
hand
are
preserued
and
sustained
,
his
generall
prouidence
is
ouer
all
creatures
,
but
when
the
Apostle
comes
to
set
downe
what
hand
and
gouernment
Christ
hath
ouer
his
Church
,
he
saith
,
in
respect
of
his
Church
,
he
is
as
the
head
to
his
Church
,
hee
doth
guide
and
gouerne
it
,
as
the
head
doth
the
members
,
this
is
also
the
doctrine
of
the
Apostle
,
where
speaking
of
the
exaltation
of
Christ
raised
from
the
dead
,
and
set
at
the
heauenly
places
,
for
aboue
all
principalities
and
powers
,
and
might
and
dominion
,
Ephes
.
2.20.21.22.23
.
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
also
in
that
that
is
to
come
,
he
saith
that
all
things
whatsoeuer
;
yea
,
his
very
enemies
will
they
nill
they
,
are
made
subiect
vnto
him
,
but
how
?
vnder
his
feet
,
there
is
the
manner
of
their
subiection
,
and
his
Church
also
is
made
subiect
vnder
him
,
but
how
?
as
the
body
to
the
head
saith
the
Apostle
,
where
we
see
a
manifest
difference
of
subiection
of
other
things
,
and
of
the
Church
vnto
Christ
,
and
withall
,
as
plaine
a
difference
of
that
hand
and
gouernment
,
that
Christ
hath
ouer
other
things
,
and
ouer
his
Church
,
that
hee
hath
a
generall
dominion
ouer
other
things
,
&
that
he
gouernes
his
Church
,
and
the
members
of
it
in
speciall
manner
,
yea
,
so
as
hee
doth
quicken
and
giue
life
to
them
,
the
ground
of
this
is
,
because
there
is
the
same
spirit
in
Christ
,
1.
Cor
.
6i
17.
and
in
his
members
,
for
as
the
Apostle
sayth
,
hee
that
is
ioyned
vnto
the
Lord
is
one
spirit
.
The
same
spirit
the
fountaine
of
life
and
grace
dwelling
in
Christ
,
and
in
his
members
,
must
needs
quicken
,
sanctifie
and
make
them
holy
as
hee
is
,
in
their
measure
,
and
as
the
same
soule
being
in
the
head
and
members
,
doth
quicken
both
head
and
members
,
the
head
as
the
chiefe
seat
of
life
and
sence
,
and
the
body
as
it
is
capable
,
and
euery
member
as
is
fit
for
particular
duty
and
function
.
Now
this
for
the
vse
of
it
,
Triall
and
examination
of
our selues
.
may
serue
as
a
ground
of
triall
and
examination
,
euery
one
will
bee
held
as
a
member
of
Christ
,
receiue
the
Sacrament
,
to
seale
vp
their
vnion
with
him
,
but
where
is
that
conformity
to
Christ
the
head
of
his
Church
,
in
a
measure
of
holinesse
?
where
is
life
of
Christ
conuayed
from
him
to
his
members
by
his
Spirit
?
where
is
almost
that
man
or
that
woman
,
that
can
truely
say
with
the
Apostle
,
I
liue
,
yet
not
I
,
Gal.
2.20
.
that
is
in
the
corruption
of
my
nature
,
but
Christ
liueth
in
me
,
and
in
that
,
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
in
the
sonne
of
God
,
who
hath
loued
mee
and
giuen
himselfe
for
mee
,
can
wee
perswade
our selues
that
we
are
members
of
Christ
,
and
yet
liue
as
many
doe
,
the
life
of
nature
onely
,
as
they
are
led
by
the
light
of
nature
,
some
thinke
they
are
in
good
case
,
because
they
deale
truely
and
iustly
withall
,
&
liue
peaceably
with
their
neighbours
,
things
indeed
commendable
in
themselues
,
and
excellent
if
they
come
from
a
good
root
,
yet
they
are
such
as
may
be
in
naturall
men
,
meere
heathen
men
haue
had
them
,
shall
we
then
from
these
conclude
that
we
are
members
of
Christ
?
shall
any
man
think
that
he
is
knit
to
Christ
,
who
is
so
farre
from
being
ordered
by
his
spirit
in
speciall
manner
,
as
that
he
is
altogether
guided
by
the
inward
corruption
and
lust
of
his
owne
heart
,
and
by
the
outward
temptation
of
the
Diuell
,
yea
,
sometimes
doth
euen
tempt
the
Diuell
to
tempt
him
;
it
may
seem
strange
there
should
be
any
so
giuen
ouer
to
the
corruption
of
his
owne
heart
,
Note
.
yet
such
there
bee
too
many
in
the
world
,
who
euen
tempt
the
Diuell
to
tempt
them
,
and
they
are
such
as
dispose
themselues
to
sinne
,
such
as
make
themselues
fit
for
the
committing
of
sinne
,
and
make
ready
their
hearts
as
an
ouen
,
as
saith
the
Prophet
,
for
example
,
Hosea
.
7.6
.
the
drunkard
makes
his
tongue
fit
for
swearing
,
rayling
,
ribald
and
filthy
speaking
,
the
idle
person
his
body
fit
for
vncleannesse
,
for
thus
to
dispose
themselues
to
sinne
,
is
a
discouering
of
the
inward
corruption
of
their
hearts
,
it
is
all
one
,
as
if
a
man
should
shew
his
mony
to
a
theefe
,
watching
for
his
prey
in
a
dangerous
place
,
or
for
a
man
to
offer
his
naked
breast
to
the
stab
of
a
deadly
malicious
enemy
,
thirsting
after
his
bloud
:
so
they
offer
themselues
as
a
prey
to
the
Diuell
,
and
vncouer
their
corrupt
hearts
in
the
sight
of
the
Diuell
,
seeking
such
aduantage
to
allure
them
to
thrust
them
through
with
his
dart
of
sinne
.
Now
then
can
any
man
thus
led
by
his
owne
corruption
,
and
the
temptation
of
Satan
,
yea
many
times
(
as
I
haue
shewed
)
tempting
the
Diuell
to
tempt
him
,
perswade
himselfe
that
he
is
a
member
of
Christ
?
hee
might
as
well
thinke
that
the
shooes
on
his
feet
are
parts
of
his
body
,
it
is
but
a
fancy
;
we
are
to
know
it
for
a
certaine
truth
,
that
as
many
as
are
knit
vnto
Christ
,
they
are
gouerned
by
him
in
speciall
manner
,
and
he
liues
in
them
by
his
spirit
.
And
that
we
may
haue
some
more
speciall
direction
in
this
case
,
and
may
knowe
when
wee
are
gouerned
by
the
spirit
of
Christ
,
Notes
of
the
infallible
presence
and
habitation
of
Christ
his
spirit
.
Rom.
7.24
.
take
these
two
notes
of
the
infallible
presence
and
habitation
of
his
spirit
.
First
,
a
feeling
of
the
masse
and
body
of
our
owne
corruption
,
with
a
loathing
of
it
,
and
a
desire
to
be
deliuered
from
it
,
as
Paul
saith
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
.
There
was
in
him
a
feeling
and
a
loathing
of
his
owne
corruption
so
is
it
with
all
them
that
haue
the
same
spirit
,
for
nature
neuer
feeles
corruption
with
dislike
,
but
only
grace
:
so
long
as
it
is
felt
onely
by
nature
,
it
is
followed
with
delight
,
yea
,
the
naturall
man
holds
it
his
chiefe
felicity
,
when
he
may
follow
the
swinge
of
his
owne
corrupt
heart
,
and
nothing
grieues
him
more
,
then
when
that
hee
is
crossed
by
some
griping
of
an
accusing
and
yelling
conscience
.
The
second
note
of
the
presence
and
habitation
of
the
Spirit
of
Christ
is
an
vnfaigned
purpose
of
heart
to
obey
God
in
all
his
commaundements
according
to
place
and
calling
with
an
inclination
of
heart
vnto
those
commaundements
.
Barnabas
exhorted
the
people
of
Antioch
,
Acts.
11.23
.
Act.
11.23
.
that
with
purpose
of
heart
,
they
would
cleaue
vnto
the
Lord
.
I
say
an
vnfained
purpose
of
heart
,
because
euen
Pharaoh
and
the
most
wicked
in
the
worlde
,
sometimes
when
Gods
hand
is
heauy
vpon
them
,
when
they
are
sicke
or
the
like
,
they
promise
to
amend
and
request
others
to
pray
for
them
,
but
yet
as
the
Lord
himselfe
complaines
,
Hosea
5.4
.
they
will
not
giue
their
mind
to
turn
vnto
their
God
,
they
doe
it
not
from
their
heart
,
when
they
are
recouered
they
forget
what
they
promised
,
because
they
promised
not
in
truth
of
heart
,
their
promise
cume
not
out
from
an
hatred
of
sinne
,
but
rather
from
an
hatred
of
the
commandement
of
God
,
and
a
sence
of
their
present
misery
.
Therefore
I
say
an
vnfained
purpose
of
heart
,
with
a
ready
and
cheerfull
inclination
of
heart
,
Psal
.
119.106
.
to
all
holy
obedience
,
such
as
was
in
Dauid
,
a
purpose
bound
with
an
oath
and
a
holy
couenant
made
to
the
Lord
to
keep
them
from
starting
,
I
haue
sworne
and
will
performe
it
,
that
I
wil
keep
thy
righteous
iudgements
:
by
these
two
things
found
in
vs
,
wee
may
know
that
wee
bee
gouerned
by
the
spirit
of
Christ
but
if
these
be
wanting
,
we
deceiue
our selues
,
if
wee
think
we
are
members
of
Christ
,
we
haue
then
no
coniunction
with
Christ
the
head
of
his
Church
,
we
are
not
branches
of
the
true
vine
but
shall
bee
cast
out
as
vnprofitable
branches
,
and
let
vs
tremble
to
thinke
vpon
that
which
followeth
vpon
this
,
(
namely
)
this
,
that
as
in
this
life
,
Iohn
15.6
.
wee
haue
but
a
supposed
vnion
&
coniunction
with
Christ
,
an
vnion
with
him
only
in
our
conceipt
,
so
in
the
life
to
come
we
shall
haue
but
an
imaginary
communion
and
fellowship
with
him
,
and
in
deed
&
truth
a
finall
separation
from
him
,
his
Saints
and
Angells
,
and
fellowship
with
the
Deuill
and
his
Angells
,
they
that
haue
not
Christ
their
head
and
Sauiour
in
this
life
shall
haue
him
their
iudge
and
condemner
in
the
life
to
come
:
and
they
deceiue
themselues
who
thinke
they
may
liue
as
the
limmes
of
Satan
,
and
yet
die
the
members
of
Christ
.
The
next
thing
wee
haue
to
marke
from
those
words
is
this
that
the
Apostle
saith
,
The
members
of
Christ
ought
to
haue
one
heart
,
and
one
affection
.
Christ
is
the
head
not
simply
of
the
Church
,
but
of
the
body
of
the
Church
,
hence
wee
are
taught
that
the
members
of
Christ
ought
to
haue
one
heart
,
and
one
affection
,
to
loue
as
members
of
one
and
the
same
body
,
to
be
kind
one
to
another
,
and
to
make
much
one
of
another
,
we
find
this
argument
and
manner
of
reasoning
plainely
,
prouing
this
duty
vrged
in
many
places
of
the
Scripture
,
If
there
be
threfore
any
consolation
in
Christ
,
Phil
.
2.1.2
.
any
comfort
of
loue
,
if
any
fellowship
of
the
spitit
,
if
any
compassion
and
mercy
:
fulfill
my
ioy
,
that
ye
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
we
haue
the
same
ground
of
exhortation
,
vrging
this
duty
,
that
we
support
one
another
through
loue
.
Ephes
.
4.4
.
Why
so
?
there
is
one
body
and
one
spirit
saith
the
Apostle
,
it
is
recorded
Act
,
4.32
.
that
the
multitude
of
them
that
beleeued
were
of
one
heart
,
and
of
one
soule
,
the
reason
no
doubt
was
this
,
because
though
they
were
a
multitude
,
yet
they
were
all
one
body
,
and
it
were
monstrous
to
haue
two
hearts
in
one
body
.
This
duety
belongs
to
all
that
professe
themselues
members
of
Christ
,
and
it
ought
to
be
effectuall
,
to
ioyne
vs
together
in
one
hart
and
affection
many
reasons
might
be
brought
to
moue
vs
to
loue
one
another
,
All
that
call
themselues
members
of
Christ
must
learn
this
duty
to
be
knit
together
in
one
heart
.
as
our
agreement
and
coniunction
in
one
nature
,
country
,
place
,
habitation
,
law
,
liberty
and
religion
,
which
are
all
of
great
waight
to
moue
vs
to
mutuall
loue
,
but
aboue
all
,
this
is
of
greatest
waight
,
and
most
effectuall
that
wee
are
members
of
the
mysticall
body
of
Christ
,
the
very
light
and
order
of
nature
,
teacheth
the
members
of
the
same
body
,
to
loue
and
to
tender
one
another
:
no
man
euer
yet
hated
his
owne
flesh
,
but
nourisheth
and
cherisheth
it
,
Eph
,
5
:
29
:
wee
cannot
bring
instance
or
example
of
any
well
in
his
wits
that
did
euer
hate
or
hurt
his
owne
body
wilfully
.
If
then
the
consideration
of
this
,
that
we
are
members
of
one
body
,
moue
vs
not
to
loue
and
tenderly
to
affect
one
another
,
it
will
conuince
vs
of
sinne
against
the
light
of
nature
,
yea
against
the
light
of
grace
,
and
the
supernaturall
light
of
the
holy
ghost
reuealing
vnto
vs
that
wee
are
knit
together
by
one
Spirit
,
one
faith
,
one
hope
of
saluation
,
yea
it
will
conuince
vs
of
want
,
of
loue
to
the
Lord
Iesus
Christ
himselfe
,
who
thought
not
his
owne
bloud
too
dear
for
vs
,
but
testified
his
loue
towards
vs
by
shedding
of
his
bloud
to
redeeme
vs
,
and
therefore
we
ought
to
loue
him
againe
,
but
if
we
loue
not
one
another
,
it
is
a
plaine
euidence
against
vs
that
we
loue
not
Christ
,
for
hee
hath
set
ouer
that
loue
that
hee
requireth
of
vs
in
lieu
of
his
loue
towards
vs
to
be
answered
vnto
him
in
his
members
,
he
will
haue
it
seene
how
we
loue
him
,
and
esteeme
his
benefits
by
our
loue
to
his
members
,
therefore
he
saith
to
Peter
,
louest
thou
me
,
then
feed
my
lambs
,
as
if
he
had
said
,
shew
thy
loue
to
me
vpon
them
,
and
in
doing
good
to
them
:
if
then
wee
would
not
be
conuinced
of
breaking
the
order
&
course
of
nature
of
repelling
the
worke
of
grace
,
of
quenching
(
as
much
as
in
vs
)
the
supernaturall
light
of
the
holy
ghost
of
want
of
loue
to
the
Lord
Iesus
to
whom
wee
owe
our selues
,
our
soules
and
bodies
,
let
vs
bee
stirred
to
loue
one
another
,
to
bee
kinde
and
friendly
one
to
another
,
as
the
members
of
one
body
,
and
for
conclusion
of
this
let
vs
remember
what
the
Apostle
hath
said
,
if
ye
bite
&
deuoure
one
another
,
take
heede
lest
ye
be
consumed
one
of
another
,
if
ye
fasten
your
teeth
one
in
another
,
as
we
do
when
we
break
out
into
bitter
termes
of
railing
&
reuiling
one
another
,
it
is
all
one
as
if
a
man
should
bite
of
the
flesh
of
his
owne
body
,
and
if
that
bee
odious
in
nature
for
a
man
so
to
deale
with
his
owne
flesh
,
let
vs
remember
that
wee
are
members
of
one
body
,
and
therfore
ought
to
loue
one
another
,
and
it
must
bee
farre
from
vs
to
wrong
one
another
in
word
or
deede
.
Now
to
the
second
thing
heere
affirmed
of
Christ
setting
forth
the
dignity
of
his
person
,
as
he
is
God
and
man
,
(
that
he
is
the
beginning
)
and
for
the
vnderstanding
of
the
wordes
,
some
thing
must
bee
supplied
,
the
word
(
beginning
)
beeing
a
worde
of
relation
,
hauing
reference
to
something
,
whereof
it
is
a
beginning
,
some
referre
it
to
all
things
,
Interpretation
.
that
he
is
the
first
efficient
cause
of
all
things
which
is
true
,
but
that
cannot
so
well
agree
to
this
place
,
because
the
Apostle
hath
spoken
of
that
in
the
verse
going
before
,
but
the
relation
of
it
must
be
to
somthing
within
the
compasse
of
this
verse
either
to
the
Church
or
to
the
resurrection
of
the
dead
;
and
I
take
it
,
it
may
most
fitly
be
referred
to
the
Church
,
the
chosen
of
God
called
and
sanctified
,
because
the
Apostle
speaks
of
the
resurrection
of
the
dead
in
the
next
words
the
speech
of
the
Apostle
in
the
original
runnes
thus
,
hee
is
the
head
,
&c
:
who
is
the
beginning
;
thus
then
as
I
take
it
)
wee
are
to
supply
this
second
affirmation
,
he
is
the
beginning
of
the
Church
,
from
him
the
Church
and
the
chosen
of
God
,
haue
their
originall
and
beginning
,
now
the
question
may
be
how
hee
is
the
beginning
of
the
Church
?
By
shedding
of
his
bloud
on
the
crosse
,
as
Eue
was
framed
and
made
of
the
rib
that
was
taken
out
of
Adams
side
,
so
the
Church
is
framed
and
made
of
the
bloud
shedding
and
streaming
out
of
the
side
of
Christ
crucified
,
for
by
his
bloud
saith
the
Apostle
,
Ephes
.
2.13
.
Ephes
.
2.13
.
They
which
were
farre
off
are
made
neere
,
and
the
chosen
of
God
haue
redemption
through
his
bloud
,
verse
the
14.
of
this
chapter
and
as
the
Authour
to
the
Hebrewes
saith
10.19
.
by
the
bloud
of
Christ
they
haue
entrance
,
Colos
.
1.14
.
and
vers
.
12.
it
is
a
new
and
a
liuing
way
,
it
hath
an
efficacy
and
power
in
it-quickning
and
giuing
life
.
The
Church
was
before
Christ
shed
his
bloud
,
ab
initio
mundi
,
how
then
is
the
shedding
of
the
bloud
of
Christ
the
beginning
of
the
Church
?
Christ
indeed
shed
his
bloud
onely
then
,
when
hee
was
manifested
in
the
flesh
,
after
many
yeares
of
the
worlds
continuance
,
yet
his
death
was
as
effectuall
from
the
beginning
of
the
world
,
as
when
hee
did
hang
on
the
crosse
,
all
the
Patriarks
and
Saints
that
liued
before
Christ
his
comming
in
the
flesh
were
saued
by
it
as
well
as
any
other
after
his
death
.
Therefore
it
is
said
Reuel
.
13.8
that
he
was
the
lambe
slaine
from
the
beginning
of
the
world
.
Thus
then
are
we
to
conceiue
these
words
,
that
Christ
is
the
beginning
of
the
Church
;
of
his
bloudshed
is
the
Church
framed
and
quickned
.
Now
to
the
Doctrine
,
in
that
Christ
by
shedding
his
bloud
is
the
beginning
of
the
Church
,
Out
of
death
commeth
life
to
Gods
chosen
.
wee
are
taught
thus
much
,
that
euen
out
of
death
commeth
life
to
Gods
chosen
,
Christ
giues
life
vnto
them
,
not
by
life
,
but
by
death
,
which
is
a
point
that
may
easily
be
confirmed
:
for
if
wee
looke
to
the
Lords
manner
of
working
,
not
onely
in
this
particular
,
but
in
many
others
,
we
shall
finde
,
that
he
commonly
workes
all
things
in
his
creatures
by
the
contrary
,
he
creates
things
that
are
,
not
of
somthing
,
but
of
nothing
;
he
makes
light
shine
out
of
darknesse
,
hee
brings
water
,
not
out
of
a
fountaine
,
but
out
of
an
hard
stony
rocke
;
And
this
the
Lord
doth
,
not
onely
in
the
worke
of
creation
and
preseruation
,
but
also
of
the
conuersion
of
a
sinner
;
therein
it
pleaseth
him
to
work
ordinarily
by
the
preaching
of
the
Gospell
,
which
is
as
contrary
to
the
nature
of
man
,
as
fire
to
water
,
for
there
is
no
seed
of
the
Gospell
in
nature
,
but
as
the
Apostle
saith
,
1.
Cor
.
2.14
the
things
of
the
spirit
are
foolishnesse
vnto
the
naturall
man
:
yet
by
the
foolishnes
of
preaching
,
it
pleaseth
God
to
saue
them
that
beleeue
.
1.
Corin
.
1.21
.
and
thus
doth
he
also
in
the
worke
of
our
redemption
,
as
one
saith
,
if
we
consider
Christ
on
the
crosse
,
we
shall
see
our
paradice
not
in
heauen
,
but
in
the
middest
of
hell
;
out
of
his
cursed
death
,
doth
he
bring
life
and
saluation
to
Gods
chosen
.
The
reason
of
this
is
,
that
his
power
might
more
appear
and
the
worke
to
his
glory
,
for
then
doth
the
Lord
shew
himselfe
most
powerfull
when
hee
workes
by
contraries
,
and
then
especially
doth
he
so
work
,
when
he
hath
any
excellent
thing
to
worke
to
his
owne
glory
.
And
for
vse
of
this
,
let
it
be
laid
vp
as
a
ground
of
excellent
and
sweet
comfort
in
euery
true
beleeuing
heart
,
for
why
is
it
so
,
that
the
Lord
workes
the
life
and
saluation
of
his
chosen
,
out
of
that
which
seemes
most
contrary
,
the
cursed
death
of
the
crosse
,
then
let
euery
true
beleeuer
vpon
consideration
of
this
,
Consolation
against
despaire
in
great
extremity
.
bee
comforted
and
strengthened
against
despaire
in
his
great
extremity
;
let
him
remember
it
is
the
Lords
wonted
manner
of
working
,
to
bring
riches
out
of
pouerty
,
ioy
out
of
sorrow
,
mirth
out
of
mourning
,
glory
out
of
shame
,
life
out
of
death
,
happinesse
out
of
misery
,
heauen
out
of
hell
;
and
that
such
is
the
Lords
power
,
that
he
workes
commonly
by
contraries
,
and
withall
,
his
mercy
is
as
his
power
towards
his
children
,
and
it
will
bee
a
notable
meanes
to
establish
his
heart
with
comfort
in
the
greatest
blast
of
trouble
,
yea
,
bee
it
so
,
that
the
trouble
be
inward
in
soule
and
conscience
,
that
he
feeles
the
terrours
of
God
fighting
against
him
,
and
the
Lord
shewes
tokens
of
his
anger
and
heauy
displeasure
,
yet
if
euer
before
hee
truely
felt
the
sweetnesse
of
Gods
mercy
in
Christ
,
the
consideration
of
this
the
Lords
manner
of
dealing
may
stay
him
from
beeing
vtterly
deiected
and
cast
downe
,
and
may
assure
him
,
that
euen
out
of
that
trouble
the
Lord
in
his
season
will
worke
his
greater
consolation
and
comfort
,
I
know
it
is
an
hard
matter
,
thus
to
be
comforted
in
a
mans
owne
particular
affliction
,
to
haue
it
in
speculation
and
knowledge
,
that
out
of
one
contrary
the
Lord
brings
another
,
Note
.
before
speciall
triall
come
,
is
no
hard
matter
,
but
when
the
case
is
our
owne
,
and
our
soules
feel
trouble
vpon
them
,
then
to
be
perswaded
,
that
out
of
that
trouble
the
Lord
will
bring
comfort
,
and
on
that
ground
to
bee
comforted
it
is
hard
,
because
there
reason
is
strong
against
it
,
and
corruption
wil
be
stirring
,
and
somtimes
rise
vp
in
contradiction
in
the
best
,
we
read
Act.
9.
that
Ananias
would
scarsely
beleeue
the
Lord
himselfe
in
this
point
,
though
indeed
the
case
was
not
his
owne
,
when
the
Lord
told
him
verse
the
11.
that
out
of
the
persecuting
spirit
of
Paul
,
hee
had
wrought
an
holy
profession
,
and
made
him
,
who
before
was
a
persecutour
,
an
holy
professour
,
and
that
out
of
such
infidelity
,
he
had
brought
such
faith
,
Ananias
would
hardly
beleeue
it
,
but
beganne
to
reason
the
matter
with
the
Lord
,
verse
13.
yea
,
to
dispute
and
bring
arguments
against
it
,
that
hee
had
heard
of
many
,
it
was
Vox
populi
,
that
hee
had
done
much
euill
,
backed
and
countenanced
with
authority
,
and
so
he
thought
it
impossible
,
that
Paul
should
be
conuerted
and
brought
to
the
faith
,
thus
doth
reason
and
corruption
many
times
stand
vp
in
opposition
,
to
this
ground
of
comfort
,
that
out
of
one
contrary
,
the
Lord
worketh
another
,
especially
in
a
particular
case
of
affliction
,
therefore
that
wee
may
bee
helped
,
and
haue
our
hearts
established
with
comfort
,
in
time
of
neede
vpon
this
ground
,
we
must
further
call
to
minde
,
and
follow
that
notable
rule
of
grace
,
that
in
case
of
affliction
,
A
rule
to
bee
followed
in
case
of
affliction
.
reason
and
feeling
must
bee
laide
aside
,
faith
must
bee
predominant
,
and
rule
aboue
reason
and
feeling
,
we
are
not
to
iudge
of
our
future
estate
according
to
our
present
feeling
,
(
for
then
wee
shall
perswade
our selues
it
is
desperate
)
but
according
to
the
word
and
promise
of
God
,
who
hath
promised
then
to
send
helpe
to
his
children
,
when
sense
tels
them
it
is
farthest
off
,
and
they
are
almost
swallowed
vp
of
trouble
,
and
to
this
,
purpose
,
looke
on
the
example
of
the
Saints
of
God
,
in
former
times
,
Psal
.
130.1
.
Out
of
deepe
places
,
saith
Dauid
,
Dauid
.
haue
I
called
,
and
when
he
was
plunged
into
the
deepes
of
distressed
conscience
,
hee
laide
aside
his
reason
and
sense
,
and
by
his
faith
rested
on
the
earnest
promise
which
made
him
send
vp
earnest
praier
to
God
:
when
Moses
Moses
.
at
the
red
sea
,
as
we
read
,
Exod
.
14.
was
in
extreame
anguish
,
he
saw
present
death
euery
way
,
the
people
cried
against
him
vers
.
11.
Hast
thou
brought
vs
to
die
in
the
wildernesse
,
because
there
were
no
graues
in
Aegypt
?
And
no
doubt
,
as
Luther
saith
,
he
felt
in
his
heart
a
mighty
cry
of
the
Deuill
against
him
,
Exod
.
14.11.12
.
saying
;
All
this
people
shall
this
day
perish
,
for
they
can
escape
no
way
,
and
thou
shalt
be
found
guilty
of
this
great
calamity
,
as
the
author
of
it
,
because
thou
hast
led
them
out
of
Aegipt
:
Moses
in
his
extremitie
,
by
his
faith
broke
through
his
owne
sense
,
feeling
,
and
aprrehension
,
and
cast
himselfe
by
faith
on
the
promise
,
and
so
cried
vnto
the
Lord
with
assurance
that
hee
would
giue
him
de●iuerance
,
thus
must
we
doe
in
time
of
our
particular
affliction
,
we
must
lay
aside
reason
and
sense
,
and
by
faith
rest
on
the
promise
of
God
,
and
then
this
ground
of
comfort
,
that
out
of
one
contrary
the
Lord
can
fetch
another
,
will
be
truly
comfortable
,
and
we
shall
bee
fully
perswaded
of
the
truth
of
it
,
that
out
of
our
particular
affliction
,
the
Lord
will
worke
our
speciall
consolation
,
and
we
shall
be
strengthned
against
despaire
in
our
greatest
extremities
.
A
second
thing
offered
from
these
words
,
is
this
:
In
that
Christ
is
the
beginning
of
his
Church
by
the
shedding
of
his
bloud
,
and
the
Church
beginnes
at
the
crosse
of
Christ
.
Euery
true
member
of
the
Church
must
fetch
the
beginning
of
his
spirituall
life
and
saluation
from
the
Crosse
of
Christ
.
We
are
hence
further
taught
:
that
euery
true
member
of
the
Church
,
must
thence
deriue
and
fetch
his
beginning
euen
the
beginning
of
his
spirituall
life
and
saluation
,
hee
must
bee
able
to
say
,
he
hath
the
beginning
of
his
life
,
and
saluation
,
from
the
bloud
of
Christ
,
in
the
very
act
of
the
shedding
of
it
.
How
is
that
to
be
done
,
may
some
say
?
Answer
in
the
words
of
the
Apostle
,
Rom.
6.8
.
by
being
dead
with
Christ
,
and
Galat
.
2.19
.
by
being
crucified
with
Christ
,
and
that
is
done
by
beleeuing
,
not
only
that
Christ
died
for
him
,
and
by
app●●hending
the
merit
of
his
death
,
but
by
spreading
himselfe
vpon
the
crosse
of
Christ
and
beleeuing
that
himselfe
was
crucified
with
Christ
,
and
so
feeling
the
power
of
his
death
to
kill
sinne
in
him
;
a
point
of
faith
not
knowen
to
many
in
the
world
,
it
is
a
subtilty
and
sleight
of
the
Diuell
,
to
blind-fold
men
in
this
case
,
to
make
them
content
themselues
with
a
conceipt
,
(
for
indeed
it
is
no
true
faith
but
a
fancy
)
that
they
haue
true
comfort
in
Christ
,
if
they
beleeue
or
rather
think
,
that
Christ
was
crucified
for
them
,
and
yet
neuer
beleeue
,
that
they
were
crucified
with
him
,
and
we
must
know
that
this
is
not
sufficient
,
Wee
must
therefore
find
our selues
crucified
with
Christ
.
this
is
not
to
goe
to
the
first
ground
of
true
comfort
,
this
is
to
take
hold
of
that
which
happily
belongs
not
vnto
vs
(
namely
)
the
merit
of
Christ
his
death
,
which
appertaines
to
none
but
to
his
members
crucified
with
him
,
if
wee
would
finde
true
comfort
in
Christ
,
wee
must
not
rest
in
the
fruit
and
merit
of
his
death
,
but
go
to
the
very
root
of
comfort
,
the
bloud
of
Christ
streaming
out
of
his
body
on
the
crosse
,
and
there
finde
our selues
crucified
with
him
.
If
you
aske
how
a
man
shall
know
that
he
is
crucified
with
Christ
?
The
Apostle
hath
taught
vs
Rom.
6.6.7
.
when
the
old
man
,
that
is
our
naturall
corruption
,
is
mortified
by
the
power
of
Christ
his
death
,
as
a
man
executed
and
put
to
death
,
ceaseth
from
thefts
,
murders
,
treasons
and
the
like
,
so
if
thou
be
crucified
with
Christ
,
thou
shalt
finde
thy selfe
to
cease
from
thy
old
sinnes
and
corruptions
.
Let
this
euer
bee
the
ground
of
our
comfort
in
Christ
that
wee
are
crucified
with
him
:
euen
a
wicked
reprobate
may
in
his
conceit
pull
to
himselfe
the
merit
of
Christ
,
&
please
himselfe
with
a
deceiuing
comfort
,
but
he
is
neuer
able
to
goe
thus
farre
,
to
finde
himselfe
crucified
with
Christ
,
to
fetch
the
beginning
of
his
comfort
from
the
very
body
of
Christ
bleeding
on
the
crosse
.
If
then
thou
wouldest
goe
further
and
fetch
thy
comfort
in
Christ
,
from
the
very
first
ground
and
beginning
of
true
comfort
,
thou
must
deriue
it
from
the
side
of
Christ
vpon
the
crosse
,
and
finde
thy selfe
a
member
of
that
body
,
I
meane
the
Church
,
that
issued
out
of
the
side
of
Christ
,
and
was
framed
of
his
bloud
,
that
is
,
thou
must
finde
thy selfe
ctucified
with
Christ
.
One
thing
more
wee
may
gather
from
these
words
(
namely
this
)
that
the
bloud
of
Christ
is
a
most
precious
thing
,
The
bloud
of
Christ
is
a
most
precious
thing
.
it
is
here
made
the
seed
of
the
Church
,
from
whence
the
Church
takes
her
beginning
;
it
is
the
bloud
of
God
so
called
,
Act.
20.28
.
it
is
the
price
of
redemption
expiatory
,
and
clensing
from
sinne
,
and
we
must
learne
so
to
esteeme
the
bloud
of
Christ
,
as
it
is
in
it selfe
precious
,
so
let
vs
accompt
it
precious
vnto
vs
,
there
bee
some
that
count
the
bloud
of
Christ
as
a
common
thing
,
We
are
to
esteeme
the
bloud
of
Christ
most
precious
vnto
vs.
and
they
are
such
as
make
sinne
common
,
that
commit
sinne
so
ordinarily
,
that
Christ
his
side
must
still
runne
,
when
they
haue
committed
any
sinne
and
are
washed
from
that
,
and
come
to
the
Sacrament
to
seale
vp
their
faith
in
the
bloud
of
Christ
,
they
commit
the
same
againe
,
and
haue
need
of
his
bloud
to
runne
againe
,
they
that
thus
make
no
accompt
of
sin
,
they
make
no
accompt
of
the
precious
bloud
of
Christ
,
and
let
them
know
it
is
a
step
to
that
fearfull
sinne
spoken
of
Heb
.
10.29
.
of
treading
vnder
foot
the
Sonne
of
God
,
and
counting
the
bloud
of
the
Testament
as
an
vnholy
thing
.
And
let
vs
remember
one
thing
further
,
that
if
we
hold
the
bloud
of
Christ
precious
vnto
vs
,
then
wee
ought
to
haue
a
serious
and
continued
meditation
of
it
,
yea
,
oftentimes
a
solemn
remembrance
of
it
,
by
receiuing
the
Sacrament
of
the
body
and
bloud
of
Christ
,
the
Iewes
were
to
eat
vnleauened
bread
seauen
dayes
together
,
and
shall
we
thinke
that
a
short
and
perfunctory
remembrance
of
the
body
&
bloud
of
Christ
only
for
fashion
at
Easter
or
once
in
a
yeare
enough
for
a
Christian
man
or
woman
?
Exod
.
12.15
.
no
,
carry
another
care
with
thee
,
or
else
bee
assured
it
will
bee
easier
for
a
Iew
then
for
thee
at
the
day
of
iudgement
.
Now
to
the
the
third
thing
affirmed
of
Christ
,
setting
out
the
dignity
of
his
person
as
he
is
God
and
man
,
(
that
he
is
the
first
borne
of
the
dead
,
&c
)
the
forme
of
speech
first
borne
as
I
shewed
vers
.
15.
is
Metaphoricall
,
Interpretation
.
Christ
called
the
first
borne
of
the
dead
in
two
respects
.
the
Apostle
thus
speakes
by
way
of
resemblance
to
the
first
borne
in
the
olde
testament
.
Now
Christ
is
called
the
first
borne
with
a
reference
(
to
the
dead
)
in
a
double
respect
.
First
because
he
was
the
first
that
did
rise
from
the
dead
,
to
life
eternall
,
though
wee
reade
that
Lazarus
and
many
more
rose
from
the
dead
before
Christ
,
yet
they
rose
to
liue
a
mortall
life
,
and
to
dye
againe
,
but
Christ
was
the
first
that
rose
to
liue
for
euer
and
neuer
to
dye
againe
Rom.
6.9
.
Secondly
by
vertue
of
his
resurrection
,
he
is
the
cause
of
the
resurrection
of
all
his
members
,
as
the
first
borne
among
the
Iewes
,
did
communicate
his
good
things
to
his
brethren
,
so
Christ
the
first
borne
among
many
brethren
,
Rom.
8.29
.
doth
communicate
the
power
of
his
resurrection
to
his
brethren
:
hence
he
is
said
to
be
the
first
fruits
of
them
that
slept
,
that
as
the
first
fruits
among
the
Iewes
offred
to
God
were
not
only
sanctified
themselues
,
1.
Cor
.
15.20
.
but
did
also
sanctifie
the
rest
of
their
crop
,
so
Christ
rising
from
the
dead
hath
not
onely
made
holy
his
owne
resurrection
,
but
sanctified
all
the
faithfull
to
an
happy
and
ioyfull
resurrection
.
Some
may
say
the
wicked
also
shall
rise
from
the
dead
by
the
power
of
Christ
.
Ob.
It
is
true
indeed
;
but
not
by
the
benefite
and
vertue
of
his
resurrection
,
which
is
euer
sauing
,
sweet
,
comfortable
,
and
belongs
onely
to
his
members
,
but
by
his
power
as
he
is
God
,
Gen.
2.17
.
and
a
iudge
by
vertue
and
necessity
of
that
sanction
added
to
that
commandement
Quo
die
comederis
:
in
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
;
for
that
decree
comprehends
not
onely
death
temporall
,
but
eternall
;
therefore
the
wicked
must
needs
rise
to
condemnation
,
that
their
bodies
may
bee
punished
with
their
soules
,
yet
by
the
power
of
Christ
as
he
is
God
,
and
not
by
vertue
of
his
resurrection
;
hee
by
vertue
of
his
resurrection
is
the
cause
of
the
resurrection
of
his
members
onely
,
this
then
is
the
meaning
of
the
Apostle
,
that
Christ
was
the
first
that
did
rise
from
the
dead
to
life
eternall
,
and
by
vertue
of
his
resurrection
,
he
is
the
cause
of
the
resurrection
of
all
his
members
.
Now
heere
we
are
to
obserue
,
that
the
Apostle
saith
not
,
Christ
is
the
first
that
did
rise
from
the
dead
,
but
that
hee
is
the
first
borne
of
the
dead
,
which
forme
of
speech
doth
giue
vs
this
instruction
,
that
the
earth
,
the
sea
or
any
other
place
that
now
holds
any
of
the
bodies
of
the
Saints
departed
shall
not
hold
them
for
euer
;
the
places
that
now
hold
the
bodies
of
the
Saints
departed
shall
not
hold
them
for
euer
.
it
is
but
as
the
wombe
of
a
fruitfull
mother
,
as
the
earth
brought
foorth
the
body
of
Christ
the
first
borne
;
so
in
the
time
that
the
Lord
hath
appointed
,
euen
at
the
consummation
of
all
things
it
shall
bring
forth
the
bodies
of
the
Saints
,
as
a
mother
doth
her
child
of
whom
she
trauells
in
due
season
,
the
bodies
of
the
Saints
buried
in
the
dust
or
in
any
other
place
shall
be
yeelded
vp
,
and
shall
rise
againe
at
the
time
the
Lord
hath
appointed
,
we
find
that
the
holy
Ghost
vseth
this
manner
of
speaking
comparing
the
resurrection
to
a
birth
or
bringing
forth
in
many
places
of
Scripture
:
wee
haue
it
in
the
same
words
that
here
are
vsed
,
that
Christ
is
the
first
begotten
of
the
dead
,
Reuel
.
1.5
.
&
Paul
in
his
Sermon
to
the
people
of
Antioch
,
doth
apply
that
of
the
Psalmist
.
Thou
art
my
son
,
this
day
haue
I
begotten
thee
;
Acts
13.
properly
spoken
of
the
eternal
generation
of
Christ
,
as
he
is
God
,
to
his
resurrection
;
&
bring
it
to
proue
his
resurrection
:
God
(
saith
he
verse
.
33.
)
hath
fulfilled
his
promise
to
vs
in
that
he
raised
vp
Iesus
,
euen
as
it
is
written
in
the
second
Psalm
,
Psalm
.
2.7
.
thou
art
my
son
,
this
day
haue
I
begotten
thee
Luk
.
20
,
36.
the
Saints
raised
from
the
dead
are
called
the
children
of
the
resurrection
:
those
and
the
like
places
,
doe
plainely
proue
the
point
deliuered
that
the
earth
,
the
sea
,
or
any
other
place
shall
one
day
,
euen
at
the
day
of
iudgement
bring
forth
or
as
the
Prophet
speakes
,
cast
out
the
dead
as
we
haue
it
in
vision
,
Isay
.
26.19
.
Reu
.
20.13
.
the
sea
gaue
vp
her
dead
which
were
in
her
,
and
death
and
hell
deliuered
vp
the
dead
which
were
in
them
.
Reasons
of
this
are
many
,
it
is
grounded
on
the
truth
of
the
word
of
God
,
wherein
reward
is
promised
to
the
good
and
godly
,
and
punishment
threatned
to
the
wicked
and
vngodly
.
Vpon
the
iustice
of
God
which
euer
goes
hand
in
hand
with
his
truth
;
that
whatsoeuer
is
spoken
in
his
word
,
the
equity
of
his
iustice
doth
require
the
accomplishment
of
it
.
Vpon
his
mercy
promised
in
the
couenant
of
grace
,
wherein
hee
couenanteth
with
his
children
to
bee
their
God
for
euer
.
Vpon
his
almighty
power
,
all
these
are
as
so
many
pillars
bearing
vp
this
truth
,
that
the
dead
bodies
of
the
Saints
shall
one
day
rise
againe
,
and
be
brought
out
of
the
earth
,
sea
,
or
any
other
place
,
as
out
of
the
womb
of
a
fruitfull
mother
.
A
matter
(
for
the
vse
of
it
)
of
exceeding
great
comfort
,
yea
the
very
complement
and
full
end
of
all
the
sweet
and
comfortable
promises
of
God
,
made
to
his
children
,
That
the
dead
shall
rise
again
is
a
ground
of
great
comfort
to
Gods
children
.
this
was
that
which
held
vp
Iobs
heart
in
the
middest
of
his
affliction
,
Iob
19.25
.
I
am
sure
that
my
redeemer
liueth
&c.
Now
then
,
that
euery
one
of
vs
may
haue
profit
and
sound
comfort
by
this
doctrine
of
the
resurrection
,
so
comfortable
in
it selfe
,
we
must
not
content
our selues
with
the
bare
and
general
knowledge
of
it
,
some
there
be
that
make
knowne
by
their
liues
,
their
wilfull
and
affected
ignorance
,
or
rather
deniall
of
this
in
the
generall
,
and
shew
that
they
hold
the
position
of
the
sensuall
Epicure
;
let
vs
eat
and
drinke
,
for
to
morrow
we
shall
die
,
and
there
is
an
end
of
all
.
1
Cor
.
15.32
.
But
as
many
of
vs
as
are
better
affected
,
and
hold
it
an
Article
of
our
faith
,
must
not
content
our selues
to
hold
the
truth
of
that
Article
of
the
resurrection
of
the
body
,
but
we
must
labor
to
be
assured
that
we
our selues
shall
haue
a
ioifull
resurrection
,
Wee
must
labour
to
be
assured
of
our
resurrection
.
and
bee
raised
vp
at
the
last
day
by
vertue
of
the
resurrection
of
Christ
Iesus
the
first
borne
of
the
dead
,
how
is
that
to
bee
done
may
some
say
?
The
holy
Ghost
hath
taught
.
Reuel
.
20.6
Blessed
and
holy
is
he
that
hath
part
in
the
first
resurrection
,
for
on
such
the
second
death
hath
no
power
:
but
they
shal
be
the
Priests
of
God
,
and
of
Christ
,
and
shall
raigne
with
him
,
there
is
a
double
resurrection
,
not
of
the
body
as
Chiliasts
,
or
Millenaries
dreamed
the
bodies
of
all
both
good
and
bad
shall
rise
at
once
,
there
shall
bee
but
one
resurrection
of
the
body
,
but
there
is
a
first
resurrection
before
the
last
and
generall
resurrection
,
in
the
time
of
this
life
,
and
that
is
in
the
soule
,
when
the
soule
is
raised
from
the
death
of
sin
to
the
life
of
righteousnesse
,
Note
.
and
they
that
wil
be
partakers
of
the
second
with
comfort
,
must
haue
their
part
in
this
first
;
for
the
truth
is
,
both
the
first
and
the
second
,
a
it
is
comfortable
,
are
proper
fruits
and
effects
of
the
resurrection
of
Christ
:
Christ
by
his
rising
from
the
dead
put
away
his
naturall
life
,
which
hee
rece●ued
with
our
nature
from
Adam
without
sin
,
and
he
tooke
to
him
a
spiritual
life
as
the
Apostle
saith
in
general
,
1.
Cor
.
15.44
.
the
body
is
sowne
a
naturall
body
,
and
is
raised
a
spirituall
body
,
and
so
Christ
the
head
being
raised
vp
and
quickned
with
spirituall
life
,
it
is
not
possible
that
he
should
suffer
any
of
his
members
to
remaine
in
the
death
of
sinne
,
there
must
needs
be
a
similitude
betweene
Christ
and
his
members
;
let
no
man
then
please
himselfe
with
a
bare
knowledge
or
generall
faith
in
the
article
of
the
resurrection
:
if
any
will
finde
true
comfort
in
his
knowledge
of
the
comfortable
doctrine
of
the
resurrection
,
he
must
fetch
his
comfort
from
this
ground
,
that
he
knowes
Christ
and
the
vertue
of
his
resurrection
,
Phil
.
3.10
.
as
the
Apostle
saith
,
that
hee
hath
an
experimentall
knowledge
,
a
knowledge
and
an
experience
of
the
power
of
Christ
his
resurrection
,
raising
him
vp
from
the
death
of
sinne
to
newnesse
of
life
,
whosoeuer
bindes
not
his
comfort
,
gathered
from
the
article
of
the
resurrection
vpon
this
ground
deceiues
himselfe
,
it
is
but
as
an
hungrie
man
dreames
,
as
the
Prophet
speakes
,
Isai
.
29
8.
He
dreames
hee
eateth
,
and
when
he
awaketh
,
his
soule
is
empty
:
or
like
a
thirsty
man
dreameth
,
and
lo
,
hee
is
drinking
,
and
when
he
awaketh
,
behold
he
is
faint
,
and
his
soule
longeth
.
So
hee
that
falsely
conceiues
comforte
from
the
doctrine
of
the
resurrection
,
when
the
time
of
refreshing
shall
come
,
Acts
3.19
.
at
the
day
of
refreshing
shall
finde
his
soule
empty
of
all
true
comfort
,
yea
I
dare
bee
bolde
to
tell
him
,
that
the
preaching
of
the
worde
,
his
profession
of
faith
,
especially
of
this
article
of
the
resurrection
,
shall
not
bee
as
the
Apostle
doth
inferre
vpon
the
deniall
of
it
,
1.
Cor
.
15.14
.
an
idle
empty
and
vaine
thing
that
followeth
,
if
there
were
no
resurrection
at
all
,
but
there
being
a
resurrection
and
hee
houlding
and
confessing
a
resurrection
of
the
body
and
thereby
falsly
concluding
comfort
:
the
preaching
of
the
worde
his
owne
profession
,
Note
.
and
his
houlding
of
that
article
as
a
trueth
shall
stand
vp
in
iudgement
and
pleade
against
him
at
the
day
of
iudgement
,
and
for
conclusion
of
this
I
may
truely
inferre
it
by
the
rule
of
contraries
.
If
on
him
that
hath
his
part
in
the
first
resurrection
,
the
second
death
hath
no
power
;
then
ouer
him
that
hath
not
his
part
in
it
,
it
shall
haue
power
,
the
torments
of
Hell
shall
bee
powerfull
and
preuaile
ouer
his
body
and
soule
for
euer
.
Come
we
to
another
thing
offered
from
these
words
,
&
that
is
this
:
wee
are
to
marke
that
Christ
is
heere
said
to
stand
in
relation
to
the
dead
,
as
their
first
borne
brother
,
he
is
not
onely
the
first
borne
of
many
brethren
as
they
are
liuing
,
but
the
first
borne
of
them
as
they
are
dead
,
whence
it
followeth
that
euen
the
dead
bodies
of
beleeuers
,
wheresoeuer
they
be
,
whether
in
the
earth
,
in
the
sea
,
The
dead
bodies
of
true
beleeuers
are
still
the
members
of
Christ
or
in
any
other
place
,
are
still
the
members
of
Christ
,
and
are
still
knitte
to
Christ
,
and
for
further
light
to
this
point
marke
what
the
Apostle
saith
1.
Thess
4
14.
that
beleeuers
departed
,
sleepe
in
Iesus
,
and
Rom.
14
8
whether
we
liue
or
die
we
are
still
the
Lords
,
the
reasons
of
this
are
two
.
First
,
there
is
an
inseparable
and
perpetuall
vnion
betweene
Christ
and
euery
true
beleeuer
,
not
onely
in
regard
of
Soule
but
of
body
,
1.
Cor
.
6.15
.
know
you
not
that
your
bodies
are
the
members
of
Christ
:
thy
body
once
knit
to
Christ
so
continues
for
euer
.
Secondly
,
because
of
Gods
euerlasting
couenant
of
grace
,
made
with
his
children
that
he
will
be
their
God
for
euer
,
is
not
made
onely
in
regard
of
their
soules
,
but
of
their
bodies
also
,
euen
of
the
whole
man
,
when
God
saith
I
am
the
God
of
Abraham
,
the
meaning
is
not
that
hee
is
God
of
Abrahams
soule
onely
,
but
also
of
his
body
,
therefore
the
bodies
of
beleeuers
,
although
they
bee
dead
and
rotten
,
yet
they
are
still
within
the
couenant
and
members
of
Christ
.
Some
may
obiect
against
this
,
that
our
Sauiour
saith
,
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
God
is
not
the
God
of
the
dead
in
the
sence
and
meaning
of
the
Sadduces
(
that
is
)
so
dead
as
neuer
to
rise
againe
,
for
they
denied
the
resurrection
,
but
hee
is
the
God
of
Abraham
beeing
dead
in
body
to
bee
raised
vp
againe
,
for
hee
is
a
God
of
mercy
and
of
life
it selfe
,
and
therefore
will
in
time
restore
the
dead
bodies
of
his
Saints
to
life
againe
,
and
that
is
the
meaning
of
our
Sauiour
in
that
place
.
Wee
see
then
the
point
prooued
.
For
vse
of
it
,
it
is
a
point
of
excellent
comfort
;
let
euery
true
beleeuer
treasure
it
vp
in
the
closet
of
a
good
heart
as
a
precious
Iewell
.
Consolation
to
euery
true
beleeuer
.
Are
the
dead
bodies
of
beleeuers
within
the
couenant
?
is
God
euen
when
they
are
dead
still
their
God
according
to
the
couenant
?
is
hee
a
friend
vnto
them
not
onely
in
life
but
after
death
,
euen
to
their
dead
bodies
,
that
their
infernall
enemies
shall
neuer
hurt
them
?
though
they
bee
turned
to
dust
and
consumed
,
yet
doth
his
hand
still
hold
and
keepe
them
,
in
time
to
restore
them
?
of
them
let
the
comfort
of
this
bee
mingled
with
faith
in
euery
one
of
our
hearts
,
and
wee
shall
finde
it
will
stand
by
vs
,
and
comfort
vs
,
when
wee
are
gasping
for
breath
on
our
death
beds
,
and
arme
vs
against
the
feare
of
death
,
and
the
horrour
of
the
graue
,
marke
(
I
beseech
you
)
how
Dauid
comforted
himselfe
,
when
hee
saw
nothing
but
present
death
before
him
,
1.
Sam
.
30.6
.
Dauid
comforted
himselfe
,
saith
the
text
,
in
the
Lord
his
God
,
marke
the
words
,
they
are
full
of
waight
,
together
with
the
apprehension
of
death
,
as
he
thought
ineuitable
,
hee
did
apprehend
the
mercy
of
the
Lord
in
the
couenant
,
that
euen
in
death
,
hee
was
still
his
mercifull
God
,
and
that
death
could
not
seuer
him
from
his
God
:
so
if
the
truth
now
deliuered
,
bee
setled
in
our
hearts
(
that
euen
the
deade
bodies
of
beleeuers
are
within
the
couenant
)
it
will
likewise
minister
matter
of
sweet
comfort
in
the
verie
pangs
of
death
,
wee
being
fully
perswaded
with
the
Apostle
,
Rom.
8.38
.
that
not
death
it selfe
can
separate
vs
from
the
loue
of
God
,
which
is
Iesus
Christ
our
Lord
.
Why
then
should
wee
feare
the
stroake
of
death
,
or
the
horror
of
the
graue
.
Last
of
all
,
obserue
with
me
heere
against
a
foolish
cauill
of
the
Papists
,
that
the
Apostle
cals
Saints
departed
dead
men
,
the
Papists
take
exception
against
vs
,
Confutation
of
a
Popish
cauill
.
that
wee
call
Saints
departed
dead
men
,
when
we
disprooue
inuocation
of
Saints
departed
,
and
they
say
,
wee
disdainfully
call
the
triumphant
Saints
in
heauen
dead
men
,
as
if
they
had
no
credit
with
God
,
nor
any
care
or
compassion
of
men
;
they
may
heere
see
we
speake
no
otherwise
then
the
holy
Ghost
hath
taught
vs
,
calling
them
dead
men
,
not
in
disdaine
(
as
they
charge
vs
)
but
as
the
holy
Ghost
doth
,
as
for
their
credit
with
God
,
and
care
of
men
,
wee
doubt
not
of
it
,
but
yet
wee
deny
them
to
bee
Mediatours
betweene
God
and
vs
,
that
is
dishonorable
to
the
perfect
mediation
of
Christ
Iesus
.
Now
to
the
end
of
these
three
things
affirmed
of
Christ
,
and
the
end
of
them
is
in
the
last
words
.
(
That
in
all
things
hee
might
haue
the
preeminence
)
by
the
worde
preeminence
wee
are
to
vnderstand
,
Lordship
,
Rule
and
Dominion
and
for
the
extent
and
largenesse
of
Christ
his
rule
and
dominion
here
spoken
of
,
Interpretation
.
it
is
said
to
be
in
all
things
,
these
wordes
are
diuersly
expounded
,
but
the
exposition
most
consonant
to
the
concext
,
and
consenting
with
other
places
of
Scripture
,
I
take
to
bee
this
,
that
Christ
hath
rule
and
dominion
ouer
all
reasonable
creatures
both
quicke
and
dead
,
and
for
this
,
wee
haue
warrant
from
a
Paralell
,
and
like
place
,
Rom
14
9.
where
the
Apostle
saith
,
that
Christ
therefore
died
,
and
rose
againe
reuiued
,
that
hee
might
bee
Lord
both
of
the
dead
and
quicke
:
that
place
may
serue
as
a
fit
commentary
and
exposition
of
these
words
.
Yet
heere
a
scruple
and
doubt
may
happily
arise
,
some
may
say
,
was
not
Christ
Lord
of
quicke
and
dead
before
his
death
,
he
is
God
equall
to
his
Father
,
and
absolute
and
soueraigne
Lo●d
of
all
,
from
all
eternity
?
As
he
is
God
,
and
according
to
his
diuine
nature
,
he
is
a
Lord
ouer
vs
before
his
death
,
because
we
were
all
made
by
him
,
and
whatsoeuer
we
haue
,
we
haue
from
him
;
but
as
he
is
man
,
he
obtained
dominion
ouer
quick
and
dead
,
by
his
death
and
resurrection
;
as
Saint
Peter
saith
in
his
sermon
Act.
2
36.
that
after
his
resurrection
,
God
made
him
Lord
and
Christ
,
because
as
man
,
he
receiued
dominion
and
Lordship
from
the
Father
,
which
he
had
not
before
,
and
in
this
respect
Christ
himselfe
saith
,
Mat
.
28.18
.
All
power
is
now
giuen
vnto
mee
in
heauen
and
in
earth
,
and
that
is
the
meaning
of
the
Apostle
,
Rom.
13.9
.
when
hee
saith
,
Christ
therefore
died
,
and
rose
againe
,
and
reuiued
that
hee
might
be
Lord
both
of
the
dead
and
quicke
.
And
so
the
words
in
this
place
are
thus
to
bee
conceiued
,
that
ouer
all
both
quicke
and
dead
,
he
might
haue
Lordship
and
dominion
.
From
the
words
thus
vnderstood
obserue
we
in
a
word
,
that
it
is
a
prerogatiue
of
Christ
Iesus
,
to
be
Lord
of
quicke
and
dead
.
It
is
a
prerogatiue
of
Christ
Iesus
to
be
Lord
of
quicke
and
dead
.
How
then
can
the
Papists
defend
their
Popes
supereminent
power
,
that
fulnesse
of
power
they
say
the
Pope
hath
ouer
the
soules
of
men
departed
(
as
they
say
)
in
purgatorie
,
to
reclaime
,
or
to
loose
them
from
thence
at
his
pleasure
,
and
to
open
o●
shut
heauen
to
whom
he
will
,
not
to
say
any
thing
of
the
error
of
the
place
,
it
beeing
but
a
fable
,
how
can
they
maintaine
that
power
of
their
Pope
,
without
incroaching
vppon
the
prerogatiue
royall
of
Christ
Iesus
,
who
is
soueraigne
Lord
of
quicke
and
dead
,
who
hath
the
keies
of
hell
and
death
,
Reuel
.
1.18
.
Confutation
of
the
Popes
supereminent
power
.
They
alledge
that
hee
doth
it
by
vertue
of
his
commission
,
by
power
committed
vnto
him
,
as
Christ
his
Deputy
and
spirituall
Magistrate
,
but
that
is
as
full
of
doubt
as
the
former
,
and
a
taking
of
that
for
granted
,
which
cannot
bee
prooued
:
they
must
first
proue
the
Pope
receiued
such
power
(
which
they
cannot
)
before
thence
they
conclude
,
that
which
they
inferre
vpon
it
,
or
else
they
build
on
the
sand
:
let
it
suffice
onely
to
haue
pointed
at
this
;
That
which
we
are
to
marke
,
as
a
ground
of
more
profitable
instruction
,
is
this
:
the
Apostle
saith
not
,
Christ
is
the
head
,
&c.
that
he
might
be
Lord
ouer
all
both
quicke
and
dead
,
but
that
he
might
haue
preeminence
ouer
them
:
whence
ariseth
this
conclusion
.
That
Christ
is
then
Lord
ouer
all
,
when
in
all
hee
hath
preheminence
:
or
more
specially
thus
,
then
is
Christ
our
Lord
,
Thē
is
Christ
our
Lord
when
he
hath
preeminence
ouer
vs.
when
hee
is
not
onely
known
by
that
title
,
but
when
he
hath
preeminence
ouer
vs
,
when
his
power
ruling
vs
,
(
namely
)
the
power
of
his
spirit
and
grace
is
more
eminent
,
and
doth
shew
it selfe
aboue
any
other
power
,
either
within
or
without
vs
,
when
his
power
of
grace
hath
preheminence
,
and
preuailes
ouer
the
inward
strength
of
our
corruption
,
and
ouer
any
outward
power
drawing
vs
to
sinne
;
then
is
Christ
our
Lord
,
for
as
we
know
in
ciuil
matters
,
he
is
not
a
Soueraigne
and
chiefe
Gouernour
,
who
hath
any
ouerruling
and
higher
power
aboue
him
.
So
Christ
is
not
our
Soueraigne
Lord
,
if
any
other
power
ruling
in
vs
,
bee
aboue
or
equall
to
his
.
himselfe
hath
taught
vs
,
that
he
is
then
our
Lord
,
when
he
ouerrules
the
strength
that
doth
stand
in
opposi●●ō
against
him
,
Luke
11.22
.
Wheresoeuer
he
rules
,
he
is
stronger
then
the
strong
man
armed
,
holding
possession
,
he
comes
vpon
him
and
ouercommeth
him
:
hee
taketh
from
him
all
his
armour
wherein
hee
trusted
,
and
deuideth
the
spoiles
.
Hence
it
is
that
in
the
Epistle
of
Iude
verse
the
fourth
,
hee
is
said
to
bee
Lord
and
Master
,
or
Ruler
,
for
so
the
words
are
in
the
originall
,
which
denie
that
onely
Ruler
,
who
is
God
,
and
our
Lord
Iesus
Christ
,
these
two
are
put
together
to
signifie
that
where
Christ
is
a
Lord
,
he
is
a
ruling
Lord
,
he
hath
soueraignty
and
preeminence
:
I
neede
not
further
to
stand
to
prooue
the
point
,
but
yet
for
more
speciall
direction
,
some
may
happily
desire
,
to
bee
enformed
,
how
they
shall
know
when
the
grace
of
Christ
hath
preeminence
,
and
is
more
eminent
then
their
corruption
,
or
any
other
thing
,
for
heerein
many
are
deluded
and
deceiue
themselues
,
thinking
that
the
grace
of
Christ
hath
preeminence
,
and
is
predominant
in
them
,
when
they
haue
onely
that
grace
,
which
is
common
to
them
,
with
meere
naturall
men
,
I
meane
power
restraining
them
from
grosse
sinnes
,
seruing
onely
to
leaue
without
excuse
.
)
For
our
direction
therefore
in
this
case
,
we
are
to
know
that
then
the
grace
of
Christ
hath
preeminence
in
v●
,
when
it
is
powerfull
not
onely
to
restraine
from
euill
,
and
to
order
the
outward
conuersation
to
some
temporarie
conformity
to
the
word
of
God
,
but
when
it
is
powerfull
in
good
things
,
and
in
good
actions
,
especially
of
the
immediate
worship
and
seruice
of
God
,
and
that
in
a
double
respect
.
First
,
making
vs
to
doe
good
things
willingly
,
cheerfully
,
and
not
of
constraint
,
as
wee
are
compeld
by
Law
,
either
of
God
or
man
,
but
euen
so
,
as
if
there
were
no
Law
to
compell
vs
,
for
the
preaching
of
the
Gospell
ministreth
the
spirit
,
saith
the
Apostle
,
Galat
.
3.5
.
and
the
spirit
of
Christ
,
makes
the
people
of
God
,
a
free
and
a
voluntary
people
,
seruing
God
not
of
constraint
,
but
willingly
,
Psal
.
110.3
.
The
Psalmist
saith
,
thy
people
shall
come
willingly
at
the
time
of
assembling
thine
army
in
holy
beauty
.
Secondly
,
making
vs
doe
good
things
in
sincere
obedience
to
the
commandement
of
God
,
and
to
the
glory
of
Christ
Iesus
,
that
the
glorious
name
of
Christ
may
bee
magnified
in
vs
,
and
by
vs
in
all
good
duties
,
Phil
.
1.20
.
this
was
Pauls
hearty
desire
:
As
I
heartily
looke
for
and
hope
that
in
nothing
I
shall
bee
ashamed
,
but
that
with
all
confidence
,
as
alwayes
,
so
now
Christ
shall
be
magnified
in
my
body
,
whether
it
be
by
life
or
by
death
.
By
these
two
things
found
in
vs
,
Triall
of
our selues
,
whether
Christ
be
our
Lord
or
no
.
we
may
know
that
the
grace
of
Christ
hath
preeminence
in
vs
,
and
let
vs
heereby
try
and
examine
our
owne
selues
,
whether
indeed
Christ
be
our
Lord
as
we
professe
or
no
,
wee
hold
it
an
Article
of
our
faith
,
that
we
beleeue
in
Iesus
Christ
our
Lord
:
now
if
Christ
be
our
Lord
,
not
in
title
onely
,
but
in
truth
,
then
hath
he
preeminence
,
hee
preuailes
by
his
grace
ouer
the
inward
corruptions
of
our
hearts
,
I
leaue
the
examination
to
euery
mans
conscience
,
yet
we
must
know
,
that
this
is
a
duty
incumbent
and
lying
vpon
vs
,
that
as
wee
professe
Christ
our
Lord
,
so
wee
ought
to
finde
the
grace
of
Christ
powerfull
in
vs
,
and
that
this
is
not
a
thing
arbitratory
in
different
and
left
to
vs
at
pleasure
,
but
a
matter
of
necessity
,
consider
we
these
things
.
First
,
the
Apostle
hath
sayd
,
2.
Cor
.
4.3
.
if
the
Gospell
bee
hid
,
it
is
hid
to
them
that
are
lost
,
so
certainely
much
more
,
if
Christ
the
matter
and
substance
of
the
Gospell
be
hid
,
if
he
doe
not
appeare
,
and
shew
himselfe
predominant
and
powerfull
by
his
grace
in
our
hearts
,
it
is
more
then
a
probable
argument
of
perdition
.
Againe
to
professe
Christ
our
Lord
,
and
not
to
finde
his
grace
powerfull
in
vs
,
is
made
by
the
Apostle
,
the
knitting
vp
of
many
great
sinnes
in
one
bundle
.
2.
Tim
.
3.5
.
the
Apostle
hauing
spoken
of
many
grosse
sinnes
,
he
shuts
vp
all
in
this
,
that
they
haue
a
shew
of
godlinesse
,
but
haue
denied
the
power
thereof
.
To
pretend
Christ
to
be
our
Lord
,
and
not
to
finde
his
grace
powerfull
ouer
the
corruption
of
our
hearts
,
it
containes
the
guiltinesse
of
many
sins
,
yea
at
the
day
of
iudgment
it
will
adde
waight
to
the
guiltinesse
of
other
sinnes
,
for
then
a
professour
of
Christ
being
found
an
adulterer
or
a
drunkard
shall
bee
challenged
and
condemned
not
onely
for
his
whooredome
or
drunkennesse
,
but
for
the
abuse
of
his
profession
,
his
counterfet
profession
of
religion
,
his
profession
of
Christ
a
Lord
,
yet
weak
and
without
power
to
ouermaster
his
corruption
shall
aggrauate
and
adde
waight
to
the
burden
of
his
sinne
,
and
presse
him
downe
to
deeper
condemnation
.
If
then
wee
would
not
seale
it
vp
to
our selues
that
wee
are
such
as
are
appointed
to
euerlasting
perdition
,
and
if
we
would
not
cloth
our
other
sinnes
(
odious
enough
in
themselues
)
with
more
guiltines
,
and
make
them
stand
with
more
foule
and
vgly
faces
in
the
sight
of
God
,
his
Angels
and
Saints
at
the
day
of
iudgment
,
then
let
vs
learn
it
to
be
a
matter
of
necessity
,
that
as
wee
professe
Christ
our
Lord
,
so
we
are
to
find
his
grace
powerful
ouer
vs
,
making
vs
cheerfull
in
all
good
duties
,
and
to
good
things
in
sincere
obedience
to
the
commandements
of
God
,
and
so
as
the
glorious
name
of
Christ
may
be
magnified
.
Obserue
one
thing
further
,
the
Apostles
doctrine
of
our
vnion
with
Christ
and
of
receiuing
life
from
him
it
ends
in
this
,
that
Christ
might
haue
the
preeminence
,
whence
it
followeth
,
in
our
profession
of
the
Gospell
,
touching
iustification
,
sanctification
,
resurrection
and
all
things
pertaining
to
life
and
saluation
,
In
our
profession
of
all
things
to
come
from
Christ
touching
life
and
saluation
wee
are
to
seek
nothing
lesse
thē
our
own
glorie
.
to
come
from
Christ
,
we
ought
to
seeke
nothing
lesse
,
then
our
owne
glory
,
in
the
doctrine
of
the
Gospell
all
things
end
in
the
honour
and
glory
of
Christ
,
that
he
might
haue
the
preeminence
in
all
things
.
And
againe
the
Gospell
sets
forth
vnto
vs
heauenly
and
eternall
things
,
not
deserued
by
vs
but
giuen
of
the
meere
grace
and
goodnes
of
God
,
therfore
in
professing
the
Gospell
we
are
not
to
seeke
our
owne
glory
,
and
let
euery
true
beleeuer
make
this
vse
of
it
,
when
any
gift
or
grace
of
Christ
in
him
is
magnified
,
let
him
returne
the
glory
to
to
the
right
owner
Christ
Iesus
:
if
thou
be
praised
for
any
gift
grace
or
good
worke
,
Wee
are
to
yeeld
to
Christ
the
glory
of
euery
gift
and
grace
that
in
vs.
know
it
is
not
thou
that
art
praised
for
any
gift
grace
or
good
worke
,
but
Christ
in
thee
to
whom
all
honour
and
praise
is
due
,
hee
is
the
head
the
beginning
the
author
and
the
worker
of
all
good
gifts
,
therfore
in
euery
good
thing
commended
in
thee
,
must
he
haue
the
preeminence
:
it
is
an
incroaching
vpon
his
right
to
take
any
part
of
the
glory
to
thy selfe
.
VER
.
19.
For
it
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
.
The
words
of
this
verse
as
they
haue
reference
to
that
which
is
immediately
premised
are
a
proofe
of
Christ
his
preeminence
in
all
things
,
but
they
may
more
fitly
be
conceaued
as
standing
in
relation
to
the
Apostles
general
proposition
laid
downe
in
many
verses
.
That
saluation
comes
vnto
vs
from
God
the
Father
by
his
Sonne
Iesus
Christ
.
And
then
they
containe
a
Second
reason
to
prooue
Christ
his
sufficiency
to
redeeme
vs
and
the
argument
is
from
the
eternall
decree
and
good
pleasure
of
his
Father
,
that
he
had
so
decreed
,
that
Christ
should
be
a
sufficient
redeemer
which
is
propounded
vnder
the
matter
of
his
sufficiency
(
namely
)
all
fulnesse
dwelling
in
him
,
that
it
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
and
therefore
he
is
a
sufficient
redeemer
,
and
this
is
the
connexion
&
general
scope
of
the
Apostle
in
these
words
.
We
find
the
sentence
in
the
originall
thus
laid
downe
,
for
it
pleased
that
in
him
the
word
(
father
)
is
not
expressed
,
but
yet
that
word
which
is
heere
rendred
(
pleased
)
being
the
same
word
that
is
vsed
by
the
Euangelist
Mat
.
3.17
.
Interpretation
.
to
signifie
and
reueale
the
good
pleasure
of
the
Father
,
it
may
well
be
referred
to
the
eternall
decree
of
God
the
Father
,
and
the
sentence
thus
made
vppe
(
it
pleased
the
Father
)
that
is
to
say
it
was
the
decree
and
good
pleasure
of
the
father
,
from
all
eternity
(
all
fulnesse
)
by
fulnesse
we
are
to
vnderstand
the
fulnesse
of
the
Godhead
spoken
of
chap.
2.9
.
because
that
is
not
really
communicated
to
vs
,
but
certen
finite
and
created
effects
of
it
,
and
the
Apostle
heer
speaks
of
such
fulnesse
as
dwelling
in
Christ
,
the
head
is
communicated
to
his
members
,
neither
that
fulnesse
spoken
of
Ephes
,
1.23
.
for
by
that
is
meant
the
Church
:
but
the
fulnesse
of
grace
and
merit
according
to
that
Iohn
.
1.14.16
.
verses
:
the
worde
was
made
flesh
,
&c.
and
(
of
his
fulnesse
haue
all
we
receiued
grace
for
grace
,
&c
)
the
Apostle
here
proues
the
sufficiency
of
the
work
of
redemption
wrought
by
Christ
,
and
that
by
the
sufficiency
and
perfection
of
merit
to
life
eternall
:
Thus
then
we
are
to
vnderstand
the
words
,
that
it
was
the
good
pleasure
of
God
the
Father
,
that
in
Christ
should
dwell
all
fulnesse
and
perfection
of
grace
and
merit
to
life
eternall
.
Now
heere
much
might
bee
spoken
of
the
necessity
of
Gods
eternall
decree
,
which
is
the
force
of
the
Apostles
argument
,
that
the
Father
decreed
it
in
his
eternall
councell
,
that
Christ
should
be
a
perfect
redeemer
,
and
therefore
it
must
needs
come
to
passe
,
and
likewise
heere
wee
might
speake
of
the
contingent
and
necessary
comming
to
passe
of
things
of
the
necessity
of
coaction
and
infallibility
,
but
I
passe
by
these
things
.
The
first
thing
we
are
to
marke
is
,
that
it
pleased
God
to
apppoint
the
fulnesse
that
should
be
in
his
owne
sonne
,
for
he
gaue
not
his
spirit
to
him
by
measure
Iohn
3.34
.
The
Lord
hath
appointed
euery
mans
measure
of
gifts
that
he
would
in
time
bestow
vpon
him
.
Wee
may
inferre
vpon
it
a
generall
conclusion
that
the
Lorde
hath
appointed
euery
mans
measure
of
gifts
,
that
hee
will
in
time
bestow
vpon
him
of
whatsoeuer
,
whether
inward
or
outward
,
for
his
will
appointing
and
disposing
of
all
other
things
,
it
may
not
bee
excluded
from
the
appointment
and
disposition
of
the
measure
of
gifts
hee
vouchsafeth
to
euery
one
;
to
insist
in
one
particular
in
stead
of
many
the
Lord
hath
appointed
euery
mans
measure
of
foode
and
rayment
and
therefore
Agur
,
Prou.
30
8.
prayed
that
the
Lord
would
feed
him
with
food
conuenient
or
,
as
the
wordes
are
to
bee
vnderstood
with
bread
of
his
allowance
statute
and
appointment
,
with
that
bread
which
God
in
councel
had
allowed
and
appointed
for
him
,
where
by
the
way
,
we
see
warrant
for
that
maner
of
praier
which
is
with
condition
,
with
reference
and
regard
of
Gods
secret
will
and
appointment
,
that
wee
may
lawfully
and
indeede
that
we
ought
(
though
some
think
the
contrary
)
to
ask
temporary
good
things
with
condition
of
Gods
will
,
if
it
may
stand
with
the
good
will
of
God
that
he
would
grant
them
vnto
vs
:
(
but
that
by
the
way
.
)
Now
for
the
vse
of
this
that
euery
man
hath
his
portion
of
gifts
at
the
Lords
appointment
,
Euery
one
must
bee
content
with
his
own
measure
of
good
things
vouchsafed
vnto
him
.
let
euery
man
hence
learn
to
be
contented
with
his
measure
be
it
neuer
so
small
for
why
?
it
is
appointed
of
the
Lord
,
and
he
in
his
wisdom
knoweth
what
is
meet
&
necessary
for
euery
one
,
and
if
we
be
not
content
with
our
measure
vouchsefed
,
wee
take
vpon
vs
to
prescribe
to
the
Lord
,
&
wee
determine
of
things
needfull
for
vs
by
a
leaden
rule
euen
our
owne
blinde
erring
&
deceiuing
iudgement
which
is
not
able
to
discerne
what
is
fit
&
necessary
.
I
might
vrge
this
by
many
reasons
,
Two
doubts
moued
and
answered
.
but
I
speak
of
it
in
the
beginning
of
this
chapter
,
only
now
I
wil
ad
the
solution
&
answering
of
2.
doubts
and
questions
that
may
be
occasioned
from
the
duty
deliuered
.
First
it
may
be
demaunded
seeing
wee
are
to
be
content
with
that
portion
God
hath
cut
out
for
vs
in
his
eternall
decree
for
the
supplying
of
our
wants
,
1.
Doubt
.
whether
it
be
lawfull
to
pray
against
pouerty
,
sicknes
,
aduersities
,
&
wants
or
no
,
it
may
seem
we
are
rather
to
pray
for
S.
Pauls
gift
.
Phil
4
11.12
.
Answ
.
First
the
proper
place
of
contentation
is
after
the
vse
of
the
meanes
(
namely
)
labour
,
prayer
and
therefore
praier
against
pouerty
,
sicknes
,
aduersities
and
wants
,
doth
not
crosse
contentation
,
they
may
well
stand
together
,
again
we
must
know
that
we
are
not
to
pray
against
pouertie
,
sicknesse
,
aduersities
and
wants
simply
,
but
for
the
danger
of
sinning
which
they
bring
men
oftentimes
vnto
,
which
manner
of
prayer
respecting
the
occasionall
danger
that
attends
many
times
on
pouerty
,
sicknesse
,
aduersities
and
wants
through
our
corruption
,
argues
no
discontentment
with
the
portion
allotted
vnto
vs
,
and
so
may
lawfully
be
vsed
,
we
may
pray
against
pouerty
,
sicknes
,
aduersities
and
wants
not
simply
,
but
to
the
ende
wee
may
better
glorifie
God
,
expressing
or
at
least
including
alwaies
a
condition
of
Gods
good
pleasure
,
and
to
this
effect
that
we
be
neuer
tried
aboue
that
we
are
able
,
wee
may
obserue
this
in
that
prayer
of
Agur
,
Pro
.
30.8.9
.
Giue
mee
not
pouertie
nor
riches
:
feed
mee
with
foode
conuenient
for
me
:
verse
9.
lest
I
be
full
and
deny
thee
,
and
say
,
who
is
the
Lord
,
or
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
2.
Questions
or
Doubts
.
The
second
question
is
this
,
whether
such
as
get
a
portion
of
goods
by
theft
,
vsury
,
oppression
,
or
any
other
means
condemned
,
may
find
contentment
in
those
goods
,
&
say
with
comfort
,
it
hath
pleased
God
to
bestow
such
a
portion
of
wealth
vpon
me
?
Answer
no
,
the
guiltines
of
their
owne
conscience
doth
set
a
ba●
between
them
and
true
contentment
&
comfort
.
The
Lord
hath
appointed
they
should
haue
such
riches
?
It
is
true
,
the
euent
reueales
it
,
but
as
curses
vnto
them
,
not
as
blessings
,
and
for
further
increase
of
their
iudgment
when
the
meanes
of
getting
goods
are
euill
,
it
is
reuealed
that
the
Lord
doth
purpose
to
curse
men
,
euen
in
good
things
,
and
that
is
an
heauy
curse
,
and
a
thing
if
it
were
duly
considered
,
that
is
able
to
shake
the
heart
of
any
vsurper
or
greedy
cormorant
out
of
his
security
,
and
to
this
purpose
the
Apostle
saith
;
goe
to
now
ye
rich
men
,
weepe
and
houle
,
for
your
miseries
that
shall
come
vpon
you
,
a
heauy
sentence
full
of
terror
,
weeping
,
and
howling
are
part
of
hellish
discord
.
The
next
thing
we
are
to
marke
is
,
that
the
fulnes
of
grace
,
&
merit
,
is
confined
to
the
person
of
Christ
,
and
that
by
the
eternall
decree
of
God
,
(
it
pleased
God
the
Father
,
that
in
the
person
of
Christ
should
al
fulnes
dwell
,
we
finde
it
not
sayd
in
any
place
of
Scripture
,
Fulnesse
of
grace
is
onely
found
in
the
person
of
Christ
.
that
fulnes
of
grace
should
or
did
dwell
in
any
Saint
whatsoeuer
.
The
Papists
are
not
able
to
warrant
that
they
affirme
of
the
virgine
Mary
,
that
shee
was
full
of
grace
,
though
they
would
faine
ground
it
on
the
salutation
of
the
Angell
,
Luk
.
1.28
.
for
so
they
translate
,
Haile
Mary
full
of
grace
,
Note
.
but
falsely
and
corruptly
,
and
that
may
appear
by
the
vse
of
the
same
word
,
Ephes
.
1.6
.
&
that
by
their
owne
translation
,
wherin
he
hath
gratified
vs
&c.
say
they
in
that
place
.
And
the
iudgement
of
Chrysostome
is
cleane
against
them
,
and
that
with
a
very
good
reason
,
{αβγδ}
,
&c.
he
saith
not
grace
,
which
he
hath
giuen
vs
,
but
{αβγδ}
whereby
hee
hath
made
vs
freely
beloued
,
which
is
agreeable
to
our
translation
,
Luk
.
1.28
thou
that
art
freely
beloued
.
So
then
notwithstanding
this
coloured
cauill
it
remaines
a
true
conclusion
,
that
the
fulnesse
and
perfection
of
grace
is
not
,
nor
hath
beene
found
in
any
one
in
this
life
,
but
in
the
person
of
Christ
.
What
a
hellish
pride
therefore
is
it
of
some
to
be
blowen
vp
so
high
as
they
dreame
of
perfection
,
of
inherent
grace
in
themselues
in
the
time
of
this
life
.
I
hope
there
s
none
amongst
vs
of
that
opinion
,
and
therefore
the
vse
of
this
may
be
vnto
vs
rather
for
comfort
then
reproofe
,
and
may
teach
vs
first
of
all
,
Finding
in
our selues
but
small
beginnings
of
grace
truly
wrought
we
are
not
to
bee
discouraged
.
that
we
are
not
to
be
discouraged
,
though
we
finde
in
our selues
but
small
beginnings
of
grace
,
if
it
be
true
grace
,
for
the
Lord
giues
grace
vnto
vs
,
according
to
the
manner
of
our
receiuing
,
as
the
infirmity
of
our
nature
is
able
to
receiue
it
,
which
is
not
capable
of
perfection
,
it
is
like
a
glasse
with
a
narrow
mouth
,
and
of
small
capacity
and
receipt
,
and
the
instrument
of
receiuing
which
is
faith
is
weake
and
feeble
,
and
the
Lord
(
as
here
we
are
taught
)
hath
in
his
eternall
councell
designed
fulnesse
and
perfection
of
grace
in
this
life
,
onely
to
the
person
of
Christ
.
There
wee
may
comfort
our selues
if
any
of
vs
finde
but
a
small
measure
of
grace
truely
wrought
in
vs
,
Mat
.
13.33
.
the
Kingdome
of
heauen
,
saith
our
Sauiour
,
is
like
leauen
hid
in
three
peckes
of
meale
,
and
Gods
Kingdome
is
set
vp
in
the
heart
,
vpon
very
small
beginnings
,
the
very
beginning
of
grace
is
comfortable
,
if
it
be
true
grace
.
How
shall
wee
know
(
will
some
say
)
that
we
haue
true
beginnings
of
grace
?
I
answer
,
holding
to
the
comparison
of
our
Sauiour
,
if
grace
be
in
vs
as
leauen
hid
in
meale
,
which
is
penetrans
&
diffusiuum
,
peircing
and
of
a
spreading
nature
,
if
a
proportionable
measure
of
grace
be
found
in
euery
faculty
of
our
soules
,
not
onely
illumination
in
the
minde
,
but
a
measure
of
Sanctification
in
the
will
,
affections
and
in
all
the
powers
of
our
soules
for
sanctifying
grace
cannot
be
truly
wrought
in
one
part
or
faculty
of
the
soule
,
but
it
will
diffuse
and
spread
it selfe
ouer
all
the
rest
,
hence
is
renation
of
Gods
image
in
man
called
a
new
creation
,
which
is
entire
of
the
whole
man
,
if
grace
be
thus
proportionable
in
euery
faculty
of
the
soule
,
then
it
is
truely
wrought
,
and
then
though
it
be
but
small
in
measure
,
yet
it
will
afford
vs
matter
of
singular
comfort
.
And
know
wee
on
the
contrary
that
if
we
haue
our
heads
abounding
&
ouerflowing
with
knowledge
,
and
yet
our
hearts
empty
of
good
affections
,
grace
is
not
truely
wrought
in
vs
,
and
in
time
of
temptation
and
triall
it
will
failes
vs
,
and
wee
shall
finde
no
comfort
in
it
.
For
the
second
vse
is
it
so
,
that
fulnesse
of
grace
is
onely
found
in
the
person
of
Christ
,
We
must
hunger
and
thirst
after
righteousnesse
.
Mat
.
5.6
.
then
wee
must
learne
that
lesson
that
hath
a
blessing
set
on
the
head
of
it
,
by
Christ
himselfe
,
and
a
comfortable
promise
annexed
,
blessed
are
they
that
hunger
and
thirst
after
righteousnesse
for
they
shall
be
satisfied
,
we
are
in
this
life
to
be
in
continuall
hunger
&
thirst
after
grace
,
neuer
to
finde
our selues
full
,
&
as
it
were
glutted
and
purged
with
any
grace
,
but
euer
to
finde
an
emptinesse
and
such
a
want
of
that
grace
,
that
is
truely
wrought
in
vs
,
as
doth
require
further
supply
and
filling
vppe
,
and
that
wee
may
bee
content
to
breake
through
any
danger
,
to
attaine
to
a
greater
and
more
full
measure
of
the
same
,
as
wee
say
in
our
common
Prouerbe
,
Hunger
will
breake
stone
walles
,
it
will
force
a
man
to
doe
things
aboue
strength
;
yea
,
wee
finde
it
recorded
in
stories
(
as
2
King
.
6.19
.
)
it
hath
made
some
of
the
tendrest
bowels
and
most
affectionate
in
regard
of
Sexe
,
euen
women
to
forget
naturall
affection
,
such
an
impatient
and
holy
feeling
must
wee
haue
of
the
want
of
a
full
measure
of
grace
,
and
such
an
hungring
desire
to
bee
further
filled
with
grace
that
is
already
wrought
in
vs
,
and
to
that
ende
wee
are
to
vse
all
good
meanes
of
further
increase
of
it
,
hearing
,
reading
,
conferring
,
and
continuall
meditating
in
the
word
of
God
,
prayer
,
&c.
and
to
vse
them
with
earnest
intention
of
heart
and
minde
,
wee
can
witnesse
with
our selues
,
that
when
wee
haue
beene
hungry
wee
haue
vsed
meanes
of
filling
our
bellies
,
and
of
satisfying
our
hunger
with
our
best
endeauour
:
so
must
wee
with
all
earnest
endeauour
vse
the
meanes
of
further
filling
our
hearts
with
that
grace
that
is
begunne
in
vs
;
many
there
bee
who
happily
renounce
the
error
of
supposed
perfection
,
and
they
will
confesse
that
to
bee
an
errour
,
yet
notwithstanding
they
feele
not
their
owne
emptinesse
and
want
of
grace
,
as
they
ought
,
they
haue
a
soothing
and
pleasing
contentment
,
Note
.
they
haue
as
they
imagine
a
competent
and
sufficient
measure
of
grace
:
for
example
,
of
faith
,
they
beleeuing
the
remission
of
their
sinnes
through
the
bloud
of
Christ
,
though
that
faith
neuer
shew
it selfe
,
by
any
loue
or
zeale
to
the
glory
of
God
,
or
any
earnest
care
of
the
good
of
their
brethren
,
they
thinke
they
haue
a
{αβγδ}
of
faith
;
yea
,
some
out
of
their
blindenesse
and
out
of
their
presumption
dare
say
,
their
faith
is
so
strong
that
the
deuil
cannot
hurt
them
;
such
persons
cannot
haue
any
hungring
and
longing
desire
after
further
increase
of
faith
,
they
thinke
it
matters
not
,
whether
they
profit
,
and
bee
further
built
vp
in
faith
by
the
vse
of
the
meanes
or
no
.
I
referre
such
persons
but
to
that
one
place
,
Luk
.
6.25
.
where
they
finde
a
woe
denounced
against
them
,
and
that
out
of
the
mouth
of
Christ
himselfe
,
woe
be
to
you
that
are
full
,
what
?
full
of
faith
and
grace
?
No
,
that
is
farre
from
the
meaning
of
Christ
,
he
knew
well
there
is
no
such
fulnesse
to
bee
found
,
but
woe
to
you
that
in
your
owne
conceit
are
full
,
to
you
that
imagine
a
fulnesse
of
grace
,
and
thinke
that
you
need
not
care
for
any
further
encrease
,
to
you
belongs
a
woe
and
a
heauy
iudgement
;
if
then
we
would
not
come
within
compasse
of
this
woe
denounced
by
him
who
cannot
lye
,
nor
be
deceiued
,
let
vs
take
heed
how
wee
fancy
to
our selues
such
a
ful
and
perfect
measure
of
faith
,
as
admits
no
further
increase
by
the
vse
of
good
meanes
;
Note
.
I
grant
there
may
bee
a
{αβγδ}
,
a
full
assurance
of
faith
,
respectu
obiecti
,
in
respect
of
the
obiect
(
namely
)
the
goodnesse
,
truth
,
and
power
of
God
,
but
not
respectu
subiecti
,
as
it
is
in
vs
,
in
regard
of
our
corruption
.
Where
wee
finde
full
assurance
spoken
of
in
the
Scripture
,
wee
may
obserue
it
hath
relation
to
the
obiect
of
faith
,
as
Rom.
4.21
.
wee
are
not
therfore
to
dreame
of
a
full
and
perfect
faith
in
vs
,
but
let
vs
labour
to
find
our
weakenesse
and
want
of
faith
,
and
euery
other
grace
truely
wrought
in
vs
,
and
hunger
and
thirst
after
a
further
measure
of
it
,
and
vse
the
meanes
by
which
it
may
bee
increased
,
Confutation
of
the
papists
.
(
all
fulnesse
)
I
might
heere
enter
into
a
confutation
of
that
grosse
error
of
the
Papists
that
Christ
hath
merited
but
the
first
grace
for
vs
,
that
is
as
they
hold
,
he
hath
merited
that
we
heereafter
by
our
merits
may
take
away
our
owne
sinnes
,
yea
the
sinnes
of
others
,
a
wicked
and
damnable
assertion
,
the
right
conceiuing
of
this
text
,
All
fulnesse
of
merit
hath
residence
in
Christ
as
in
the
proper
subiect
of
it
.
is
a
sufficient
confutation
of
it
,
for
in
Christ
(
as
heere
we
are
taught
)
is
found
all
fulnesse
of
merite
.
The
last
thing
we
are
briefely
to
obserue
from
this
verse
is
from
the
last
word
(
dwell
)
which
word
doth
giue
vs
to
vnderstand
,
thus
much
,
that
in
Christ
all
fulnesse
of
merit
,
hath
residence
and
abode
,
as
in
the
proper
seat
and
subiect
,
as
in
the
proper
mansion
and
receptacle
,
the
merit
of
life
eternall
is
properly
inherent
in
Christ
,
and
the
reason
is
plaine
,
hee
is
God
and
man
in
one
person
,
therefore
hee
onely
is
the
proper
subiect
of
merit
,
for
that
person
that
must
merit
,
must
be
more
then
a
meere
man
,
if
Adam
had
stood
in
his
innocency
,
hee
could
not
haue
merited
any
better
estate
for
himselfe
,
because
hee
was
a
meere
man
,
much
lesse
can
we
in
the
state
of
corruption
;
the
ground
of
merit
euen
in
Christ
is
the
personall
vnion
.
So
then
for
the
vse
of
this
,
the
merit
of
life
eternal
is
not
ours
by
infusion
and
inherency
,
but
by
application
and
imputation
it
is
not
in
vs
as
is
sanctification
,
Merit
of
life
eternall
is
not
ours
by
infusion
or
inherency
but
by
application
&
imputation
.
Luk
.
20.35
.
and
as
is
the
loue
of
God
and
man
,
but
it
is
applied
and
imputed
vnto
vs
,
and
freely
bestowed
vppon
true
beleeuers
in
Christ
;
it
is
not
(
as
one
saith
well
)
any
dignity
in
vs
but
a
dignation
of
vs
,
an
accepting
&
accompting
vs
worthy
in
Christ
,
we
haue
the
very
phrase
,
they
that
shall
be
compted
woorthy
&c.
the
Papists
the
defenders
of
inherent
worthinesse
,
and
merit
of
works
.
Obiect
that
2.
Pet
.
1.4
.
that
true
beleeuers
are
partakers
of
the
diuine
nature
,
and
that
doth
raise
vp
their
workes
to
an
higher
dignity
,
and
addes
a
woorth
of
heauen
vnto
them
.
For
Answer
,
we
are
to
marke
the
text
,
the
Apostle
saith
not
{αβγδ}
of
the
God-head
or
the
nature
of
God
,
which
is
essentiall
and
incommunicable
,
but
{αβγδ}
of
the
diuine
nature
,
which
is
nothing
else
but
a
quality
created
contrary
to
our
old
corrupt
nature
,
euen
the
image
of
God
renued
,
as
the
Apostle
sayth
,
in
that
ye
flye
the
corruption
which
is
in
the
world
through
lust
.
They
cannot
thence
prooue
that
we
are
deified
,
or
one
with
God
by
personall
vnion
,
which
they
must
,
before
they
can
euince
from
thence
any
merit
of
our
workes
.
True
beleeuers
are
partakers
of
the
diuine
nature
,
(
that
is
they
haue
the
spirit
of
God
dwelling
in
them
by
the
graces
of
righteousnesse
and
holinesse
which
is
the
image
of
God
,
and
those
graces
being
not
perfect
in
vs
bring
forth
an
imperfect
fruit
which
can
neuer
merit
truely
and
properly
.
VER
.
20.
And
by
him
to
reconcile
all
things
vnto
himselfe
,
and
to
set
at
peace
through
the
bloud
of
his
Crosse
both
the
things
in
earth
and
the
things
in
heauen
.
This
verse
is
a
further
amplification
of
the
Apostles
second
argument
,
whereby
he
proues
Christ
a
sufficient
redeemer
,
and
the
ground
of
this
also
is
from
the
eternall
decree
of
his
Father
,
for
that
must
be
resumed
(
it
pleased
the
Father
)
(
by
him
to
reconcile
)
the
matter
,
substance
and
generall
proposition
laid
downe
in
this
verse
,
is
this
.
That
it
pleased
the
Father
,
that
the
death
of
Christ
in
whom
all
fulnesse
of
merit
is
found
,
should
bee
a
full
and
perfect
attonement
and
reconciliation
of
all
things
to
himselfe
.
This
is
generally
propounded
in
the
first
words
,
and
by
him
&c.
and
then
it
is
further
explaned
with
some
change
and
variety
of
phrase
,
and
withall
there
is
mention
made
of
the
special
meanes
of
reconciliation
(
namely
)
the
death
of
Christ
,
and
that
his
bloudy
death
vpon
the
crosse
in
those
words
(
and
to
set
at
peace
by
the
bloud
of
his
crosse
.
In
the
last
words
we
haue
a
distinction
of
all
things
reconciled
in
respect
of
place
,
that
some
be
in
earth
and
some
be
in
heauen
(
both
the
things
in
earth
and
the
things
in
heauen
.
)
These
are
the
generall
parts
of
this
verse
.
Come
we
to
the
first
thing
the
generall
proposition
(
&
by
him
)
to
reconcile
all
things
vnto
himselfe
,
Interpretation
.
by
him
,
that
is
,
by
Christ
,
not
as
an
instrument
as
the
Papists
say
,
Christ
is
but
a
minister
yet
a
chiefe
minister
of
reconciliation
,
for
so
they
would
bleare
the
eies
of
such
as
read
their
annotations
in
their
Rhemist
testament
:
we
are
not
so
to
vnderstand
the
words
of
the
Apostle
,
but
by
him
as
a
materiall
and
meritorious
cause
of
reconciliation
as
the
Apostle
saith
,
2.
Corin
.
5.19
.
God
was
in
Christ
reconciling
the
world
to
himselfe
,
not
imputing
their
sinnes
vnto
them
,
(
to
reconcile
)
that
is
to
set
at
one
and
to
make
of
enemies
friends
as
the
Apostle
saith
,
Rom.
5.10
.
When
wee
were
enemies
we
were
reconciled
to
God
,
by
the
death
of
his
sonne
taking
away
the
cause
of
enmity
and
difference
,
(
namely
)
sin
,
for
so
long
as
that
remained
vntaken
away
,
no
friendship
could
be
betweene
God
and
man
,
and
therfore
we
haue
it
in
the
place
before
named
2.
Corin
.
15.16
.
not
imputing
their
sinnes
vnto
them
(
all
things
)
(
that
is
)
all
things
in
heauen
and
earth
that
he
had
appointed
to
be
reconciled
(
to
himselfe
)
these
words
haue
reference
to
the
word
Father
in
the
verse
before
.
Thus
then
we
are
to
conceiue
these
words
,
it
pleased
the
Father
by
Christ
not
as
an
instrument
but
as
the
meritorious
cause
to
make
al
that
he
had
appointed
to
be
reconciled
euen
at
one
and
at
peace
with
himselfe
,
remouing
al
cause
of
enmity
between
them
and
himselfe
.
Heere
first
we
are
to
marke
the
connexion
of
this
verse
with
the
former
,
Our
reconciliation
with
God
is
euer
grounded
on
fulnesse
of
merit
.
that
the
Apostle
coupleth
&
conioyneth
these
two
together
that
it
pleased
the
Father
.
That
in
him
should
all
fulnesse
dwell
,
and
by
him
being
full
of
merit
to
reconcile
all
things
vnto
himselfe
,
whence
it
followes
that
our
reconciliation
with
God
,
is
euer
grounded
on
the
fulnesse
of
merit
:
fulnesse
of
merit
in
naturall
order
euer
goes
before
reconciliation
with
God
as
the
ground
of
it
,
and
the
reason
is
this
,
reconciliation
with
God
is
an
agreement
and
an
attonement
made
betweene
God
and
vs
,
by
taking
away
sinne
the
cause
of
difference
,
now
sinne
is
not
taken
away
without
full
satisfaction
made
vnto
God
and
hee
is
not
satisfied
but
by
fulnesse
of
merit
answering
his
iustice
,
euen
such
merit
as
is
able
both
to
appease
his
wrath
,
and
procure
his
louing
fauour
,
for
no
imperfect
thing
can
satisfie
the
iustice
of
God
,
therefore
fulnesse
of
merit
euer
goes
before
reconciliation
with
God
.
For
vse
of
this
,
as
it
is
in
the
naturall
order
of
these
things
that
fulnesse
of
merit
goes
before
reconciliation
with
God
,
We
must
apprehend
fulnes
of
merit
before
we
can
be
perswaded
of
reconciliation
with
God
.
so
is
it
in
the
comfortable
apprehension
of
them
that
are
reconciled
to
God
,
wee
must
first
apprehend
by
Faith
the
fulnesse
of
merit
,
before
we
can
be
perswaded
of
our
reconciliation
with
God
,
the
conscience
of
man
will
neuer
be
truly
quieted
and
pacified
touching
reconciliation
with
God
till
hee
come
to
apprehend
by
faithfulnesse
of
merit
in
Christ
,
though
a
sanctified
life
and
good
works
,
doe
make
our
calling
and
election
sure
2.
Pet
.
1.10
.
and
it
is
the
obiection
of
the
Papists
that
our
confidence
in
God
touching
the
fauour
of
God
,
ariseth
not
onely
of
Faith
,
but
of
good
works
,
and
for
this
they
alleadge
1.
Ioh
,
3.21
.
if
our
heart
condemne
vs
not
,
then
haue
we
boldnes
towards
God
,
yet
wee
must
know
that
a
sanctified
life
and
good
works
giue
no
assurance
of
themselues
by
their
own
merit
or
worthinesse
(
as
the
Papists
teach
)
but
as
they
haue
relation
to
Faith
,
whereof
they
are
euident
signes
,
and
as
they
haue
their
life
and
actiuity
from
Faith
,
for
mark
,
that
place
of
Peter
,
giue
diligence
,
saith
hee
,
to
make
your
calling
and
election
sure
,
in
doing
these
things
;
but
what
?
doe
these
things
done
simply
of
themselues
make
sure
our
calling
and
election
,
no
,
no
such
matter
,
but
as
they
are
ioyned
&
knit
vnto
faith
,
so
saith
the
Apostle
,
verse
5
,
ioyne
to
your
faith
vertue
,
2.
Pet
.
1.5.6.7
.
and
with
vertue
knowledge
,
&c.
so
then
good
works
of
themselues
,
breed
no
assurance
of
Gods
fauour
,
but
as
they
are
ioyned
with
faith
,
and
doe
issue
out
from
Faith
,
Rom.
5.1
.
it
is
the
plaine
doctrine
of
S.
Paul
that
being
iustified
through
faith
,
we
haue
peace
toward
God
,
through
our
Lord
Iesus
Christ
,
peace
and
confidence
towards
God
,
touching
his
fauour
and
our
reconciliation
with
him
ariseth
from
iustification
by
Faith
,
and
that
hath
euer
relation
to
the
perfect
merit
of
the
obedience
and
death
of
Christ
,
to
the
fulnesse
of
merit
found
in
him
,
I
may
heere
be
bold
to
relate
as
fitting
to
this
purpose
a
worthy
obseruation
of
Luther
,
I
haue
seene
(
saith
hee
)
many
among
the
Papists
,
who
haue
painefully
trauelled
and
vpon
meere
conscience
haue
done
as
much
as
was
possible
for
them
in
fasting
,
praier
,
and
other
exercises
,
and
all
to
this
ende
that
they
might
obtaine
quietnes
and
peace
of
conscience
,
notwithstanding
the
more
they
trauelled
,
the
more
they
were
stricken
downe
with
feare
,
and
especially
when
the
houre
of
death
approached
,
they
were
then
(
saith
hee
)
so
fearefull
that
I
haue
seene
many
murtherers
,
and
other
malefactors
condemned
to
death
,
at
the
time
of
execution
dying
more
couragiously
,
and
more
comfortably
then
they
did
.
This
Luther
obserued
in
his
time
,
and
there
is
reason
for
it
from
the
word
of
God
,
for
it
is
impossible
that
the
conscience
should
euer
bee
pacified
concerning
reconciliation
with
God
by
any
good
thing
found
in
vs
,
no
,
not
by
faith
it selfe
for
the
goodnesse
of
it
,
or
done
by
vs
by
the
merit
of
it
,
but
onely
by
faith
apprehending
the
fulnesse
of
merit
,
and
that
found
onely
in
Christ
.
The
next
thing
we
haue
to
marke
,
is
to
be
gathered
from
the
word
(
reconcile
)
that
word
giues
to
consider
of
a
foregoing
enmity
and
disagreement
,
There
is
enmity
and
disagreement
between
God
and
vs
,
till
we
be
reconciled
vnto
him
.
for
reconciliation
is
euer
(
as
we
know
)
of
parties
at
difference
in
regard
of
offence
.
So
then
hence
wee
are
taught
;
that
before
we
are
reconciled
to
God
by
Christ
there
is
enmity
and
disagreement
betweene
God
and
vs
,
hee
is
an
enemy
vnto
vs
and
we
are
enemies
to
him
;
the
Scripture
is
plentifull
in
the
proofe
of
this
,
we
need
goe
no
further
then
the
verse
following
,
Col.
1.21
.
you
which
were
in
times
past
strangers
and
enemies
,
in
time
before
your
reconciliation
with
God
,
there
was
enmity
betweene
God
and
you
.
Let
the
vse
of
this
be
,
We
are
to
labor
for
speedy
reconciliation
with
God
.
to
teach
vs
to
labour
for
timely
and
speedy
reconciliation
with
God
by
his
sonne
Iesus
Christ
,
I
meane
,
for
actuall
reconciliation
,
for
though
such
as
belong
to
Gods
election
,
are
in
Gods
purpose
,
and
materially
by
the
death
of
Christ
reconciled
to
God
,
yet
that
is
not
comfortable
till
it
be
knowne
to
vs
,
we
must
labour
for
actual
reconciliation
with
God
by
a
iustifying
faith
,
and
for
assurance
of
it
by
the
spirit
of
God
to
stirre
vs
vp
to
this
duty
,
consider
this
,
is
God
our
enemy
?
who
then
can
be
our
friend
;
as
the
Apostle
saith
on
the
contrary
,
if
God
bee
with
vs
,
who
can
be
against
vs
,
Rom.
8.31
.
so
if
hee
bee
against
vs
,
who
can
be
for
vs
,
if
God
who
should
comfort
vs
in
time
of
trouble
and
distresse
be
angry
with
vs
,
then
our
trouble
and
distresse
is
doubled
vpon
vs
,
it
is
is
both
greeuous
and
paineful
vnto
vs
,
and
it
is
mingled
with
bitternes
of
the
curse
,
it
is
an
accursed
trouble
;
in
a
word
,
if
God
be
offended
with
vs
,
and
wee
not
actually
reconciled
vnto
him
,
all
the
creatures
are
at
enmity
with
vs
,
all
the
iudgements
of
God
attend
vs
,
yea
we
are
liable
,
not
only
to
common
miseries
,
but
to
strange
and
sudden
iudgements
,
as
we
see
some
vnrepentant
sinners
suddenly
ouertaken
by
the
hand
of
God
many
times
in
their
greatest
delights
,
euen
in
the
Sun-shine
,
Sodome
was
destroied
,
and
so
it
may
be
with
vs
for
any
thing
we
know
;
Gen.
19.23.24
.
therfore
this
exhortation
is
needfull
,
that
with
speed
we
labour
to
be
reconciled
to
God
,
it
was
not
for
nothing
that
the
Apostle
did
so
earnestly
enforce
it
.
Now
we
then
,
as
Ambassadors
for
Christ
,
we
pray
you
,
yea
God
by
vs
,
and
Christ
himselfe
doth
intreat
you
,
2
Cor
.
5.20
.
that
you
would
not
contemne
his
grace
,
cast
off
his
merits
,
and
lightly
regard
his
death
,
wee
pray
you
in
Christs
stead
,
that
ye
be
reconciled
to
God
.
I
doubt
not
vpon
due
consideration
of
this
truth
,
euery
one
will
confesse
it
a
thing
needfull
to
bee
reconciled
to
God
,
yet
there
bee
many
things
to
hinder
the
practise
of
this
so
necessary
a
duty
,
and
one
great
hinderance
of
it
,
I
will
discouer
,
and
that
is
the
want
of
feeling
our
owne
miserie
in
which
wee
are
by
nature
,
Note
.
many
blesse
themselues
in
their
naturall
state
,
and
feele
no
want
of
the
bloud
of
Christ
for
reconciliation
with
God
,
they
feele
not
themselues
disioined
from
God
,
both
in
regard
of
holinesse
and
happinesse
,
and
that
there
is
in
their
whole
man
,
both
body
and
soule
,
an
horrible
confusion
,
their
vnderstanding
full
of
palpable
darkenesse
,
their
will
peruerse
,
abhorring
that
is
good
,
their
affections
raging
and
inordinate
,
and
if
they
should
die
in
that
state
,
that
they
should
enter
into
that
vnspeakable
misery
,
that
hath
no
end
but
shall
continue
for
euer
in
hell
,
this
many
feele
not
,
and
so
neuer
seeke
after
reconciliation
with
God
,
and
to
bee
free
from
this
misery
,
wee
must
therefore
looke
into
the
word
of
God
,
that
discouers
our
misery
,
and
labour
to
haue
a
liuely
sence
and
feeling
of
it
,
The
first
step
to
blessednes
.
for
that
is
the
first
steppe
to
blessednesse
,
to
know
and
feele
our
owne
misery
,
&
know
for
a
truth
,
that
we
can
neuer
with
true
comfort
applie
the
sweet
promises
of
the
Gospell
touching
remission
of
sins
,
till
wee
haue
a
true
feeling
of
our
owne
misery
,
it
is
the
order
Christ
himselfe
hath
taught
to
bee
held
in
our
comming
to
him
with
hope
of
comfort
.
Mat
.
11.28
.
Come
to
me
you
that
labour
,
you
that
feele
your
sinnes
and
are
pressed
with
the
waight
and
burden
of
them
,
and
you
shall
finde
ease
,
none
but
you
.
We
are
futher
to
marke
that
the
Apostle
sayth
,
it
pleased
the
Father
to
reconcile
all
things
vnto
himselfe
,
Euery
sin
is
against
God
.
hence
wee
may
gather
,
that
euery
sinne
is
against
God
,
euery
sinne
reacheth
vp
to
heauen
,
and
is
an
offence
against
God
himselfe
,
reconciliation
heere
spoken
of
being
an
agreement
betweene
God
and
sinnefull
man
,
it
must
needs
be
that
euery
sinne
is
against
God
to
whom
reconciliation
is
made
,
we
read
Psal
.
51.4
.
that
Dauid
in
the
confession
of
of
his
adultery
doth
auouch
it
with
repetition
&
doubling
against
thee
,
against
thee
onely
haue
I
sinned
,
and
the
Lord
himselfe
sayth
,
Gen.
20.6
.
that
he
kept
Abimelech
from
adultery
,
and
in
that
from
sinning
against
himselfe
,
I
kept
thee
that
thou
shouldest
not
sinne
,
not
against
Abraham
,
but
against
me
.
Reasons
of
this
are
these
,
euery
sinne
is
a
transgression
of
Gods
Law
,
1.
Ioh
.
3.4
.
and
so
offensiue
to
the
Law
giuer
God
himselfe
.
Ob.
The
Law
hath
two
Tables
,
Obiection
.
1.
Ioh
.
3.4
.
the
first
concerning
loue
to
God
,
and
the
second
concerning
loue
to
man
,
therefore
it
may
seeme
the
breach
and
transgression
of
the
commandements
of
the
first
Table
,
is
onely
against
God
.
The
breach
and
transgression
of
any
commandement
of
the
first
table
is
directly
and
immediately
against
God
,
but
not
onely
the
breach
and
transgression
of
a
commandement
of
the
second
table
,
as
it
is
a
transgression
is
also
against
God
,
for
euery
euill
word
spoken
or
deed
done
against
man
hath
a
double
relation
,
either
to
God
as
a
transgression
of
his
Law
,
or
to
man
in
the
hurt
arising
by
it
vnto
man
,
as
a
transgression
,
it
is
a
sin
,
and
so
against
God
,
and
there
is
such
an
agreement
and
combination
between
the
two
tables
that
as
the
first
is
fulfilled
in
the
second
,
for
by
duties
of
loue
to
our
brethren
we
testifie
our
loue
to
God
,
so
the
transgression
of
the
second
,
doth
redound
to
the
first
,
and
so
is
also
against
God
.
Secondly
,
euery
sinne
is
against
him
that
hath
absolute
and
full
power
to
remit
it
,
Ioh
43.25
.
Mat
.
9.5
,
and
that
is
onely
God
,
by
the
testimony
of
the
Scribes
,
and
therefore
euery
sinne
is
against
God
.
If
any
oppose
against
this
,
that
in
the
petition
,
forgiue
vs
our
debts
,
as
we
forgiue
our
debters
?
The
Answer
is
,
we
doe
remit
the
trespasses
of
our
brethren
,
not
as
they
are
properly
sinnes
and
transgressions
,
for
so
the
remission
of
them
belongs
only
to
the
Lord
,
and
no
man
is
able
to
doe
it
,
but
as
they
bring
detriment
and
hurt
to
man
,
either
in
body
or
goods
or
good
name
,
so
man
may
remit
without
impeachment
or
derogation
to
Gods
glory
,
a
man
doth
remit
a
trespasse
,
when
hee
doth
forgiue
the
hurt
arising
from
thence
to
himselfe
,
together
with
all
conceiued
anger
and
malice
,
but
the
remission
of
any
trespasse
as
it
is
a
sinne
properly
and
onely
belongs
to
God
,
it
is
therefore
a
true
conclusion
,
that
euery
sinne
though
it
bee
an
euill
against
man
,
is
not
so
much
against
the
person
of
the
man
vpon
earth
,
as
against
the
Maiesty
of
God
in
Heauen
.
This
truth
meets
with
that
erroneous
mincing
and
extenuating
distinction
of
sinne
,
made
by
the
Papists
,
Confutation
of
a
Popish
distinction
.
that
some
sinnes
are
veniall
,
and
some
mortall
;
yea
,
veniall
of
their
owne
nature
,
euen
such
as
are
onely
besides
and
not
against
the
Law
of
God
,
and
may
stand
with
true
iustice
and
deserue
not
eternall
death
,
but
are
taken
away
by
some
temporary
punishment
,
this
extenuation
of
sinne
cannot
stand
with
the
doctrine
now
deliuered
,
for
if
euery
sinne
be
against
God
who
is
infinite
in
Maiesty
and
Glory
,
it
must
needes
deserue
infinite
punishment
,
the
greatnesse
of
euery
offence
against
any
person
in
the
common-wealth
is
euer
measured
and
esteemed
according
to
the
dignity
and
quality
of
the
person
against
whom
it
is
committed
,
so
sinne
being
against
God
,
the
due
deserued
punishment
of
it
,
of
necessity
must
be
answerable
to
the
offence
of
so
high
a
Maiesty
,
there
being
euer
a
proportion
betweene
the
Law-giuer
,
the
Law
it selfe
,
and
the
punishment
due
to
offendours
,
it
is
therefore
to
bee
renounced
as
a
shifting
vaine
distinction
inuented
by
the
Papists
to
obscure
the
great
grace
of
God
in
the
remission
of
sins
;
that
some
sins
are
of
their
owne
nature
veniall
.
For
a
second
vse
;
is
it
so
that
euery
sin
reacheth
to
heauen
;
and
is
an
offence
against
God
;
We
are
to
take
notice
of
the
enormity
and
greatnes
of
euery
sin
.
hence
take
we
knowledge
of
the
enormity
and
greatnes
of
euery
sin
,
though
it
be
a
sin
against
the
second
table
,
though
it
be
an
euill
word
or
deede
against
man
,
to
the
hurt
of
his
body
,
goods
or
good
name
,
yet
wee
must
know
it
stayeth
not
at
the
man
,
but
reacheth
vp
to
the
Lord
,
and
he
it
is
that
will
be
auenged
of
it
,
euery
man
can
take
notice
of
the
grosse
sinnes
of
the
second
Table
,
yea
,
many
hold
them
the
onely
great
sinnes
(
which
indeed
they
are
not
)
though
they
bee
very
foule
.
But
if
they
wrong
their
brethren
either
secretly
or
in
small
matters
,
then
they
out
of
their
blindnesse
of
mind
thinke
it
is
either
no
sinne
at
all
,
or
a
trifling
sinne
,
if
they
can
blinde
the
eyes
of
men
all
is
well
,
but
know
it
whosoeuer
thou
art
,
though
thou
mayst
deceiue
man
and
bleare
his
eyes
with
a
thousand
deuices
,
yet
thy
sinne
is
against
God
,
and
thou
canst
not
blinde
his
eyes
,
no
gifts
,
no
bribes
,
no
cunning
,
can
stop
or
stay
him
,
as
he
is
God
,
he
will
haue
vengeance
for
his
part
,
1.
Sam
.
2.25
.
sayth
old
Ely
,
if
one
man
sin
against
another
,
the
Iudge
as
Mediator
may
moderate
and
order
the
matter
,
and
by
his
authority
cause
him
that
hath
done
the
wrong
,
(
as
it
is
a
wrong
to
man
)
to
make
recompence
and
satisfaction
,
but
as
it
is
a
sinne
against
the
Lord
who
will
plead
for
him
?
surely
,
none
but
Iesus
Christ
the
righteous
.
Come
wee
to
the
explanation
of
the
Apostles
generall
proposition
in
the
wordes
following
(
And
to
set
at
peace
)
where
we
see
a
change
of
the
phrase
,
Interpretation
.
and
expressing
of
the
speciall
meane
of
reconciliation
.
To
set
at
peace
,
is
all
one
in
substance
with
the
former
phrase
,
to
reconcile
,
and
so
to
be
conceiued
(
namely
)
to
set
at
one
to
make
of
enemies
friends
;
(
Through
the
bloud
)
(
that
is
)
through
his
bloudy
death
,
it
is
a
metonimicall
speech
,
bloud
being
put
for
the
shedding
of
his
bloud
,
and
it
is
added
(
of
his
bloud
)
to
signifie
the
condition
of
his
death
,
which
was
accursed
,
and
to
make
a
difference
betweene
that
shedding
of
his
bloud
,
and
the
shedding
of
it
at
othertimes
,
as
at
the
time
of
his
circumcision
,
whipping
,
crowning
with
thornes
,
which
were
preparatiues
to
the
shedding
of
his
bloud
on
the
crosse
,
thus
then
the
words
are
to
be
vnderstood
,
and
to
set
at
one
to
make
of
enemies
friends
,
through
his
death
,
and
that
his
bloudy
and
accursed
death
on
the
crosse
.
The
first
thing
wee
haue
hence
to
marke
is
generall
,
(
namely
)
this
,
Reconciliation
betweene
God
and
his
chosen
,
is
made
only
by
the
bloudy
death
of
Christ
.
Heb
.
7.26
.
that
reconciliation
and
peace
made
between
God
and
his
Elect
,
by
taking
away
sinne
is
onely
by
the
bloudy
death
of
Christ
,
by
Christ
his
sacrifice
on
the
crosse
,
the
Apostle
heere
sets
it
downe
as
the
proper
fruit
and
effect
of
Christ
his
death
,
and
wee
finde
it
not
in
any
place
of
Scripture
ascribed
to
any
other
thing
,
but
onely
to
the
death
of
Christ
,
and
for
this
wee
haue
many
pregnant
places
,
now
in
the
end
of
the
world
,
hath
he
appeared
once
to
put
away
sinne
,
by
the
sacrifice
of
himselfe
,
Heb
.
10.14
.
with
one
offeringe
hath
hee
consecrated
for
euer
them
that
are
sanctified
;
our
Sauiour
sayth
,
consummatum
est
,
it
is
finished
,
Iohn
.
19.30
.
heereby
signifying
the
consummation
&
perfection
of
his
crosse
.
The
poynt
being
cleere
it
serues
for
the
vse
of
it
,
to
confute
the
Papists
Confutation
of
the
Papists
touching
their
reall
and
externall
sacrifice
,
which
they
hold
to
bee
in
the
Sacrament
of
the
supper
euen
the
very
body
and
bloud
of
Christ
vnder
the
formes
of
bread
and
wine
,
offered
vp
to
God
the
Father
as
a
propitiatory
sacrifice
for
the
quicke
and
dead
,
that
is
their
doctrine
,
now
these
two
things
cannot
stand
together
,
that
reconciliation
and
peace
was
made
by
the
death
of
Christ
betweene
God
and
his
chosen
,
&
that
there
is
another
propitiatory
sacrifice
in
the
Sacrament
,
and
that
wee
may
yet
further
see
the
errour
of
the
Papists
and
be
better
settled
in
the
truth
taught
by
our
Church
grounded
on
the
word
of
God
,
consider
wee
but
this
one
reason
,
Christ
his
sacrifice
once
offered
vpon
the
crosse
,
is
a
most
perfect
and
full
satisfaction
for
the
sins
of
Gods
Elect
and
is
of
infinite
end
eternall
vertue
and
efficacy
,
and
therefore
other
reall
sacrifices
are
needlesse
and
superfluous
.
The
learned
amongst
the
Papists
reply
,
that
the
sacrifice
of
the
crosse
is
(
indeed
)
of
infinite
and
eternall
vertue
to
satisfie
and
sanctifie
,
but
yet
say
they
there
must
bee
other
sacrifices
to
represent
and
apply
the
vertue
and
fruit
of
that
sacrifice
vnto
vs.
There
is
no
more
reason
why
Christ
should
againe
be
sacrificed
,
that
his
owne
perfect
oblation
once
offered
vppon
the
crosse
,
might
be
applyed
vnto
vs
,
then
there
is
that
hee
should
be
againe
incarnate
,
that
the
fruit
of
his
incarnation
might
be
applied
vnto
vs
,
for
they
can
shewe
no
dissimilitude
betweene
these
things
.
They
reply
further
by
way
of
distinction
,
that
whereas
the
holy
Ghost
sayeth
,
wee
are
sanctified
by
that
oblation
of
Christ
his
body
once
offered
vppon
the
crosse
,
he
speakes
of
the
bloudy
sacrifice
which
was
sufficient
once
to
be
done
:
but
besides
that
,
there
is
an
vnbloudy
sacrifice
,
whereby
Christ
is
offered
vnder
the
formes
of
bread
and
wine
in
the
Sacrament
,
and
that
is
but
an
iteration
of
the
former
,
whereby
the
fruit
and
effect
of
the
former
is
applied
vnto
vs.
This
distinction
is
flat
contrary
to
the
plaine
text
of
the
Apostle
,
Hebr
:
10.11.12
.
for
if
Christ
should
bee
often
sacrificed
,
after
what
manner
soeuer
it
skilles
not
,
then
the
difference
would
not
hold
which
the
holy
ghost
makes
between
the
sacrifices
of
the
Law
,
and
the
sacrifice
of
Christ
for
thus
stands
the
opposition
.
The
sacrifices
of
the
law
were
often
to
be
offered
,
but
the
sacrifice
of
Christ
only
once
.
The
Priests
of
the
law
had
many
iteratiue
&
commemoratiue
sacrifices
of
Christ
his
death
,
therefore
we
haue
not
so
now
:
this
is
the
opposition
of
the
holy
ghost
,
and
this
falles
to
the
ground
,
if
there
be
any
iteration
of
Christ
his
sacrifice
;
againe
,
the
distinction
is
absurd
and
foolish
,
that
Christ
should
offer
himselfe
vppon
the
crosse
after
a
bloudy
manner
,
and
in
the
Sacrament
after
an
vnbloudy
manner
,
for
the
sacrifice
and
offering
of
Christ
&
his
death
and
suffering
,
which
cannot
be
without
effusion
of
bloud
,
are
made
by
the
holy
ghost
all
one
,
Christ
cannot
be
offered
without
dying
and
suffering
,
Heb
:
9.25.27
.
therfore
this
distinction
was
neuer
knowne
to
the
holy
ghost
,
neither
hath
it
any
footing
in
the
word
:
it
remaines
a
truth
,
that
Christ
his
sacrifice
once
offered
vpon
the
crosse
,
is
most
absolute
,
and
of
infinite
merit
and
vertue
to
reconcile
vs
vnto
God
,
and
therefore
other
reall
sacrifices
whether
representatiue
(
as
they
call
them
)
or
vnbloudy
whatsoeuer
,
are
needlesse
and
vaine
,
and
there
is
not
in
the
Sacrament
of
the
Supper
,
any
reall
externall
propitiatorie
sacrifice
,
as
the
Papists
grossely
hold
and
teach
.
The
next
thing
wee
haue
to
marke
is
this
,
in
that
the
Apostle
makes
the
speciall
meanes
of
reconciliation
betweene
God
and
his
chosen
by
taking
away
of
their
their
sinnes
,
both
the
guilt
and
punishment
to
be
the
death
and
passion
of
Christ
,
that
it
pleased
the
Father
to
reconcile
,
&c.
Wee
may
hence
conclude
,
that
our
iustification
in
the
sight
of
God
,
is
not
onely
by
the
death
of
Christ
:
Our
iustification
in
the
sight
of
God
,
is
not
only
by
the
death
of
Christ
.
the
thing
by
which
we
are
iustified
in
the
sight
of
God
,
is
not
the
passion
of
Christ
alone
,
though
that
is
one
speciall
thing
by
which
we
are
iustified
;
for
by
that
,
as
many
as
truely
beleeue
in
Christ
,
haue
onely
remission
of
their
sinnes
,
which
is
but
one
part
of
our
iustification
in
the
sight
of
God
;
in
common
reason
wee
know
that
reconciliation
amongst
men
is
made
,
when
the
party
offending
hath
satisfied
the
party
offended
,
either
by
himselfe
or
some
other
,
for
the
offence
,
be
it
really
,
or
in
words
onely
,
reconciliation
properly
goes
no
further
;
the
party
offending
,
doth
not
by
satisfaction
for
the
offence
deserue
further
fauour
,
vnlesse
there
be
somthing
else
ouer
and
beside
that
satisfaction
;
so
is
it
in
this
case
,
the
chosen
of
God
being
the
parties
offending
;
God
being
the
party
offended
by
their
sin
,
&
satisfaction
being
made
to
his
iustice
by
the
death
of
Christ
,
that
death
alone
considered
,
doth
not
procure
any
more
than
remission
of
their
sins
,
&
deliuerance
from
al
punishment
:
it
doth
not
also
purchase
a
right
to
life
euerlasting
,
and
so
our
iustification
in
the
sight
of
God
,
is
not
by
the
death
of
Christ
alone
,
but
also
by
the
obedience
of
his
life
,
Some
hold
that
our
iustification
in
the
sight
of
God
,
is
only
by
the
death
of
Christ
.
Reas
ns
confirming
the
truth
of
the
Doctrine
.
our
compleat
and
full
iustification
in
the
sight
of
God
is
by
the
obedience
of
Christ
as
well
actiue
as
passiue
;
it
is
held
by
some
,
that
our
iustification
in
the
sight
of
God
is
onely
by
the
death
of
Christ
,
and
that
the
passion
,
is
the
onely
thing
by
which
we
are
iustified
in
Gods
sight
.
I
will
therefore
labour
first
to
strengthen
the
truth
now
deliuered
,
by
some
reasons
out
of
the
word
of
god
,
&
then
answer
such
things
as
are
commonly
obiected
against
it
.
First
therefore
consider
we
this
reason
:
Christ
is
not
onely
the
price
of
redemption
,
but
the
end
and
perfection
of
the
Law
:
to
what
purpose
?
for
righteousnesse
vnto
euery
one
that
beleeueth
,
they
are
the
very
words
of
the
Apostle
,
Romanes
10.4
.
Christ
perfectly
fulfilled
the
Law
for
righteousnesse
vnto
euery
one
that
beleeueth
.
Therefore
euery
true
beleeuer
is
iustified
in
Gods
sight
,
not
onely
by
his
death
and
passion
,
but
by
his
righteousnesse
imputed
.
Secondly
,
we
finde
these
two
things
,
righteousnes
,
and
redemption
,
to
be
seuerall
and
distinct
benefits
bestowed
on
true
beleeuers
,
but
ye
are
of
him
in
Christ
Iesus
,
who
of
God
is
made
vnto
vs
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Therefore
by
the
death
of
Christ
,
1
Cor
.
1.30
.
the
price
of
redemption
,
we
haue
only
deliuerance
from
sin
and
deserued
death
,
and
not
the
gift
of
righteousnesse
,
to
life
eternall
,
they
are
distinct
benefits
.
Thirdly
,
whole
Christ
is
giuen
vnto
vs
with
all
his
benefits
,
for
hee
was
incarnate
,
and
borne
not
for
himselfe
,
but
for
vs
,
Isay
9.6
.
vnto
vs
a
child
is
borne
,
and
vnto
vs
a
sonne
is
giuen
,
that
hee
might
bestow
himselfe
wholy
on
vs
as
a
Mediatour
,
and
all
the
workes
of
mediation
,
as
(
namely
)
his
holy
incarnation
,
his
fulfilling
of
the
Law
,
and
his
suffering
for
sin
,
therfore
we
by
faith
are
made
partakers
of
the
righteousnesse
of
Christ
,
as
well
as
of
the
merit
of
his
death
:
if
it
were
not
so
,
then
it
would
follow
that
halfe
Christ
,
Christ
onely
suffering
,
and
not
working
,
were
giuen
vnto
vs.
Fourthly
,
the
Apostle
saith
,
Romanes
5.19
.
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
one
mans
obedience
many
shall
bee
made
righteous
;
where
hee
compares
Adam
and
Christ
together
,
that
as
many
as
were
made
sinners
by
Adams
sinne
imputed
vnto
them
,
so
many
are
made
righteous
by
the
obedience
of
Christ
imputed
.
If
any
except
against
this
,
and
say
,
the
Apostle
there
meanes
Christ
his
obedience
in
submitting
himselfe
willingly
to
the
death
,
in
which
it
was
his
Fathers
will
,
hee
should
suffer
for
his
chosen
.
I
answere
,
that
the
Apostle
speaks
not
only
of
Christ
his
obedience
to
death
,
but
generally
of
his
whole
course
of
righteousnesse
both
in
his
life
and
death
,
and
that
is
euident
in
that
hee
calls
it
the
gift
of
righteousnesse
,
vers
.
17.
an●
the
reigning
of
grace
by
righteousnesse
through
Iesus
Christ
,
vers
.
21.
These
reasons
do
plainly
euince
this
truth
,
that
true
beleeuers
are
iustified
in
the
sight
of
God
,
not
only
by
Christ
his
death
,
but
also
by
his
actiue
obedience
,
&
his
perfect
fulfilling
of
the
law
for
them
being
imputed
vnto
them
.
Now
against
this
it
is
commonly
obiected
,
that
Christ
fulfilled
the
Law
for
himselfe
,
and
therefore
his
death
alone
,
is
that
by
which
we
are
iustified
in
the
sight
of
God
.
Christ
as
man
fulfilled
the
Law
for
himselfe
,
that
hee
might
be
an
holy
high
priest
in
both
natures
,
but
as
mediator
God
and
man
,
hee
did
not
,
neither
was
bound
to
fulfill
it
for
himselfe
,
for
in
that
his
flesh
was
personally
vnited
to
his
Godhead
,
it
was
in
it selfe
fully
sanctified
,
and
from
his
very
conception
in
the
wombe
of
his
mother
,
most
worthy
to
be
blessed
with
eternall
life
,
and
had
right
to
eternall
life
,
as
the
flesh
of
the
sonne
of
God
,
but
yet
Christ
of
his
owne
accord
became
subiect
and
fulfilled
the
law
for
vs.
It
is
said
againe
,
wee
read
that
by
the
bloud
of
Iesus
we
haue
entrance
,
wee
haue
ius
ingrediendi
in
Sancta
,
Hebr
.
10.19
.
nempe
coelum
,
(
that
is
)
right
to
eternall
life
by
the
bloud
of
Christ
,
Rom.
5.9
.
we
are
iustified
by
his
bloud
,
and
we
shall
bee
saued
from
wrath
by
him
.
There
is
such
neerenesse
and
affinitie
betweene
the
passion
of
Christ
and
his
actiue
obedience
,
that
the
one
may
not
bee
seuered
from
the
other
.
For
Christ
in
suffering
obeyed
,
and
in
obeying
suffered
.
When
therefore
the
holy
Ghost
saith
,
that
by
the
bloud
of
Christ
we
are
iustified
,
wee
are
to
vnderstand
it
as
a
figuratiue
speech
,
where
one
part
of
the
obedience
of
Christ
is
set
downe
for
the
whole
.
Thus
we
finde
iustification
ascribed
to
the
resurrection
of
Christ
Rom.
4.25
.
which
indeed
doth
only
iustifie
by
way
of
testimonie
and
application
,
and
not
by
satisfaction
,
as
doth
the
obedience
of
his
life
and
death
.
Some
doe
further
obiect
on
this
manner
,
say
they
,
such
as
truly
beleeue
in
Christ
are
freed
by
Christ
from
the
guiltinesse
and
punishment
of
their
sins
,
and
are
in
&
through
him
adopted
to
be
the
children
of
God
,
&
by
their
adoption
haue
right
and
title
to
heauen
,
yea
they
are
coheires
with
Christ
,
Rom.
8.17
.
and
therefore
are
iustified
only
by
Christ
his
death
and
passiue
obedience
.
To
this
I
answer
,
that
iustification
hath
euer
adoption
annexed
vnto
it
,
and
such
as
are
iustified
by
Christ
,
are
also
adopted
,
and
haue
receiued
power
to
be
actually
accounted
the
children
of
God
by
Christ
,
but
we
must
know
that
our
adoption
comes
from
the
obedience
of
the
son
of
God
made
man
,
&
from
his
voluntary
subiection
to
the
Law
,
&
his
fulfilling
of
it
,
the
text
is
plain
,
Galat
.
4.4.5
.
God
sent
foorth
his
sonne
made
of
a
woman
and
made
vnder
the
Law
,
not
borne
but
made
,
that
hee
might
redeeme
them
which
were
vnder
the
Law
,
that
wee
might
receiue
the
adoption
of
the
sonnes
.
The
obedience
of
the
Sonne
of
God
made
man
,
and
made
vnder
the
Law
,
is
that
which
freeth
true
beleeuers
from
vnder
the
law
,
and
giues
them
adoption
of
sons
.
Christ
as
the
naturall
son
of
God
,
is
heire
of
his
Fathers
kingdome
:
true
beleeuers
as
the
adopted
sonnes
become
partakers
of
the
same
inheritance
.
Christ
his
mediation
performes
to
them
the
grace
of
adoption
,
and
his
mediation
is
his
holy
incarnation
,
his
fulfilling
of
the
Law
,
and
his
suffering
for
sinne
,
and
therefore
still
it
remaines
a
truth
,
that
we
are
iustified
in
Gods
sight
,
not
by
the
death
of
Christ
alone
,
but
also
by
his
actiue
obedience
.
Rom.
4.5
.
Obiect
.
Some
obiect
that
faith
is
accounted
or
imputed
for
righteousnesse
,
and
no
other
righteousnesse
required
to
our
iustification
in
Gods
sight
,
but
faith
,
and
therfore
the
righteousnesse
of
Christ
is
not
imputed
vnto
vs
,
to
our
iustification
.
I
answer
,
nothing
indeed
is
required
on
the
true
beleeuers
part
but
faith
,
nothing
else
on
his
part
is
necessary
to
his
iustification
in
Gods
sight
by
the
couenant
of
grace
but
Faith
,
yet
that
Faith
must
be
considered
together
with
the
obiect
of
it
(
namely
)
that
which
it
takes
hold
of
,
and
that
is
the
righteousnesse
of
God
,
as
the
Apostle
calls
it
,
2.
Cor
,
5.21
.
and
that
is
the
perfect
righteousnesse
of
Christ
;
which
hath
all
the
power
and
merit
of
it
from
his
godhead
,
and
is
therefore
called
the
righteousnesse
of
God
,
Phil
.
3.9
.
and
so
is
Faith
counted
for
righteousnesse
,
because
it
takes
hould
on
that
which
is
our
righteousnesse
in
the
sight
of
God
,
euen
the
perfect
righteousnesse
of
Christ
:
other
obiections
there
be
but
these
are
the
chiefe
,
and
these
beeing
answered
let
vs
hold
it
as
a
truth
grounded
on
the
word
of
God
,
We
are
to
hold
the
truth
of
the
doctrin
deliuered
.
that
our
iustification
in
the
sight
of
God
is
not
onely
by
the
death
and
passion
of
Christ
,
but
also
by
his
perfect
actiue
obedience
imputed
vnto
vs
,
before
we
come
to
the
last
wordes
of
this
verse
obserue
one
thing
further
,
the
Apostle
saith
not
through
the
wood
of
his
crosse
,
but
through
the
bloud
of
his
crosse
,
power
to
reconcile
,
pacifie
,
satisfie
and
sanctifie
,
is
not
giuen
to
the
wood
of
the
crosse
,
but
to
Christ
his
painefull
suffering
on
the
crosse
.
Popish
superstition
touching
the
wooden
crosse
of
Christ
,
discouered
to
bee
most
grosse
.
The
papists
ascribe
much
to
the
woodden
materiall
crosse
of
Christ
,
that
it
being
the
instrument
of
redemption
and
the
Altar
on
which
Christ
was
offered
,
it
is
sanctified
and
truely
called
holy
crosse
,
whereas
indeed
the
Scripture
neuer
calls
it
holy
but
rather
cursed
for
the
Apostle
proues
that
Christ
became
accursed
for
vs
in
that
he
suffered
on
the
crosse
,
and
that
by
testimony
taken
out
of
the
olde
testament
,
it
is
written
,
cursed
is
euery
one
that
hangeth
on
tree
:
yet
the
Papists
will
needes
force
holinesse
vpon
the
woodden
crosse
,
Gal.
3.13
.
yea
they
put
confidence
in
it
,
and
pray
vnto
it
,
holy
crosse
saue
vs
:
thus
grossely
superstitious
are
they
,
it
is
sufficient
to
haue
named
this
among
such
as
renounce
and
abhorre
such
popish
grosse
and
carnall
superstition
.
Come
we
to
the
last
words
(
both
the
things
in
earth
,
and
the
things
in
heauen
)
these
words
are
a
distinction
of
things
reconciled
to
God
,
by
things
in
earth
we
are
to
vnderstand
onely
the
chosen
of
God
liuing
in
the
world
:
Interpretation
.
1.
Tim
.
5.21
.
Obiect
.
by
things
in
heauen
,
the
holy
and
elect
Angels
as
they
are
called
.
Haue
the
elect
Angells
who
neuer
sinned
neede
of
Christ
a
mediatour
?
this
seemes
contrary
to
all
shew
of
truth
,
for
reconciliation
is
a
setting
at
one
,
by
taking
away
sinne
.
Angells
had
need
of
Christ
a
mediator
,
not
of
redemption
from
sinne
,
for
so
Christ
is
onely
the
mediatour
betweene
God
and
man
,
but
of
conseruation
in
goodnesse
and
grace
,
1.
Tim
.
2.5
.
that
they
might
by
the
grace
of
Christ
be
confirmed
and
set
out
of
danger
of
defection
and
falling
from
God
,
and
that
they
might
againe
be
knit
together
with
the
elect
vnder
one
and
the
same
head
Christ
Iesus
,
as
the
Apostle
saith
,
Eph.
1.10
.
that
he
might
gather
together
in
one
all
things
,
both
which
are
in
heauen
,
and
which
are
in
earth
in
Christ
.
In
these
respects
the
holy
Angels
had
need
of
a
mediator
.
Now
that
which
we
haue
hence
to
marke
,
is
this
,
that
it
pleased
the
Lord
together
with
the
reconciliation
of
his
chosen
to
himselfe
,
to
worke
the
confirmation
of
his
elect
Angels
in
grace
&
goodnes
,
knitting
them
inseparably
to
himselfe
,
he
would
not
perfect
the
blessednesse
of
his
holy
Angels
,
without
the
blessednesse
of
his
chosen
amongst
men
:
Gods
chosen
children
are
right
deare
to
the
Lord
.
he
might
haue
confirmed
them
long
before
,
but
hee
would
not
,
it
was
not
his
pleasure
to
giue
them
that
blessing
,
till
Iesus
Christ
the
mediator
came
and
ioyned
them
with
man
.
Heere
then
we
are
taught
to
see
&
consider
the
infinite
and
vnspeakeable
loue
of
God
to
his
chosen
,
that
his
chosen
children
are
right
deere
to
the
Lord
,
Heb
.
11.39.40
and
of
exceding
great
price
with
the
Lord
.
We
shall
find
it
the
argument
of
the
holy
Ghost
himselfe
,
to
prooue
that
the
Lord
had
a
fatherly
,
prouident
,
and
speciall
regard
of
his
church
vnder
the
new
Testament
,
that
the
Saints
that
suffered
in
time
of
the
old
Testament
got
not
the
thing
promised
,
because
God
had
respect
to
vs
:
God
prouiding
that
they
without
vs
should
not
be
perfected
.
Where
the
argument
stands
thus
;
That
the
Lord
had
a
fatherly
care
ouer
vs
,
because
they
were
not
made
perfect
without
vs
,
and
so
it
doth
plainely
manifest
and
euince
the
Lords
wonderfull
loue
,
and
his
gratious
regard
of
his
chosen
,
that
he
would
not
giue
his
holy
Angels
their
full
blessing
of
their
confirmation
in
grace
,
without
the
blessing
of
the
reconciliation
of
his
chosen
,
and
that
this
loue
of
the
Lord
towards
his
chosen
,
may
bee
yet
more
cleare
vnto
vs
,
consider
that
the
chosen
children
of
God
,
are
so
esteemed
of
the
Lord
,
that
for
their
sakes
hee
doth
many
times
extend
his
bounty
,
and
bestow
temporarie
benefits
vpon
the
wicked
,
if
ten
of
them
had
been
found
in
Sodome
,
the
whole
Citie
had
beene
spared
for
their
sakes
.
The
world
doth
hate
,
malice
,
Gen.
18.
mocke
and
contemne
the
godly
,
making
more
accompt
of
one
prophane
Esau
,
than
of
twenty
true
hearted
Iacobs
,
but
the
Lord
whose
loue
is
life
it selfe
,
more
esteemeth
one
Iacob
,
one
faithful
seruant
of
his
,
then
ten
thousand
worldlings
;
yea
ten
of
them
shall
stand
before
him
to
turne
him
from
anger
to
mercy
,
when
hee
will
not
vouchsafe
to
respect
ten
thousand
such
as
the
world
honoureth
for
men
and
women
of
great
accompt
.
Oh
then
let
vs
euer
seeke
and
sue
to
bee
within
compasse
of
the
Lords
loue
,
rather
than
the
worlds
liking
,
We
are
to
seek
and
sue
to
be
within
compasse
of
Gods
loue
.
and
say
with
the
Prophet
Dauid
,
Psalme
4.6
.
Many
say
who
will
shew
vs
any
good
?
but
Lord
,
lift
vp
the
light
of
thy
countenance
vpon
vs.
Againe
,
are
the
chosen
of
God
of
such
high
esteeme
and
price
with
the
Lorde
,
that
without
them
hee
would
not
perfect
the
blessed
estate
of
his
holy
Angels
,
and
by
them
and
for
them
hee
extends
his
goodnesse
to
the
wicked
?
Such
as
feare
God
,
bring
much
good
to
the
place
where
they
liue
.
Then
let
vs
haue
our
eies
opened
to
behold
whether
good
or
euill
doe
come
to
a
land
,
to
a
city
,
or
to
an
house
by
such
as
feare
God
,
for
the
sake
of
tenne
such
,
the
Sodomites
had
escaped
the
fearefull
plague
of
fire
and
brimstone
,
and
for
Noahs
sake
,
was
Cham
preserued
.
Paul
had
all
the
soules
giuen
him
that
were
in
the
same
ship
,
Act.
27.24
.
are
these
then
the
hurts
of
a
place
,
and
must
bee
rooted
out
,
or
else
we
shall
not
bee
well
.
Oh
then
learne
to
see
their
price
with
God
,
and
the
profit
and
good
that
come●
euen
to
the
wicked
,
by
such
men
and
women
as
feare
the
Lord
,
learne
to
esteeme
of
them
as
we
ought
;
let
vs
not
be
like
the
Gadarenes
Mar.
5.
to
prefer
our
sin
before
Christ
,
and
wish
any
one
fearing
God
to
be
gone
,
rather
then
part
with
a
trifling
profit
,
learn
I
say
,
to
thinke
on
the
price
with
God
,
and
profit
to
men
,
of
such
as
feare
the
Lord
.
Ver
.
21.22
.
VER
.
21.
And
you
which
were
in
times
past
strangers
and
enemies
,
because
your
mindes
were
set
in
euill
workes
,
hath
he
now
also
reconciled
.
22.
In
the
body
of
his
flesh
through
death
,
to
make
you
holy
and
vnblameable
,
and
without
fault
in
his
sight
.
In
these
words
the
Apostle
applies
that
which
hee
hath
generally
said
of
reconciliation
in
ver
.
20.
to
the
Colossians
in
speciall
,
affirming
that
they
in
particular
,
were
reconciled
to
God
by
the
death
of
Christ
,
that
is
the
proposition
laid
downe
in
these
two
verses
.
Now
this
proposition
is
amplified
by
a
description
of
the
Colossians
,
what
they
were
before
their
reconciliation
,
(
namely
)
strangers
and
enemies
,
and
you
which
were
in
times
past
strangers
&
enemies
:
together
with
the
proper
seat
and
subiect
of
that
enmity
(
namely
)
their
minds
,
and
that
not
in
the
essence
and
substance
of
their
mindes
,
but
in
the
qualitie
of
them
,
that
their
mindes
were
set
in
euill
workes
ill
affected
.
The
second
amplification
of
the
proposition
is
in
the
verse
22.
from
the
ende
of
their
reconciliation
in
these
wordes
,
to
make
you
holy
and
vnblameable
,
and
that
before
him
,
in
his
owne
sight
,
these
are
the
generall
parts
of
these
two
verses
.
I
will
first
stand
on
that
part
of
the
Apostles
proposition
that
is
laid
downe
in
the
vers
.
21.
together
with
the
description
of
the
Colossians
,
before
their
calling
and
conuersion
:
you
which
were
strangers
,
Interpretation
.
that
word
is
metaphoricall
,
and
is
put
to
signifie
a
spirituall
separation
and
alienation
from
God
.
That
the
Colossians
before
their
conuersion
,
were
as
strangers
vnto
God
,
in
respect
of
spirituall
communion
,
that
they
had
as
it
were
nothing
to
doe
with
God
,
nor
he
with
them
,
in
regard
of
any
spirituall
blessing
and
comfort
promised
to
his
children
,
so
doth
the
Apostle
expresse
it
in
the
state
of
the
Ephesians
,
cap
.
2.12
.
that
they
were
aliants
from
the
common
wealth
of
Israel
,
and
were
strangers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
;
and
makes
it
further
cleare
by
opposition
,
ver
.
19.
that
to
be
strangers
is
to
haue
no
fellowship
with
him
,
either
publique
or
priuat
,
enemies
,
that
is
,
such
as
did
hate
God
,
and
were
hated
of
God
for
sinne
.
How
can
it
be
that
any
should
hate
God
the
chiefe
good
yea
,
goodnesse
it selfe
?
The
wicked
hate
God
,
not
simply
as
he
is
God
,
and
the
chiefe
good
,
but
as
he
is
a
Iudge
and
a
seuere
punisher
of
sinne
,
and
as
the
guilty
malefactor
doth
hate
the
Iudge
,
not
as
he
is
a
man
,
good
,
liberall
,
&c.
but
as
he
is
a
iust
sentencer
of
his
euill
deeds
,
(
saith
he
)
thar
is
,
God
the
Father
,
(
reconciled
)
that
is
,
actually
and
effectually
,
by
communicating
vnto
you
the
vertue
of
the
death
of
his
Son
.
Thus
then
the
words
are
to
bee
conceiued
:
And
euen
you
Colossians
,
who
in
times
past
were
estranged
from
God
,
in
regard
of
spirituall
communion
,
yea
,
were
such
as
hated
God
,
and
were
hated
of
God
,
hath
God
the
Father
now
actually
and
effectually
reconciled
.
The
first
thing
that
wee
haue
heere
to
marke
,
is
,
that
the
Apostle
doth
not
content
himselfe
to
deliuer
the
generall
doctrin
of
reconciliation
between
God
and
his
chosen
,
but
he
doth
in
particular
apply
it
to
the
Colossians
,
and
saith
,
euen
you
hath
he
reconciled
.
Generall
doctrines
must
be
applied
particularly
.
1.
Tim
.
4.2
.
Hence
wee
may
gather
,
that
generall
doctrines
taught
out
of
the
word
,
must
bee
particularly
applied
to
the
hearers
for
their
comfort
or
reproofe
,
or
to
profitable
vse
for
their
edification
,
we
finde
it
the
Apostles
charge
to
Timothie
,
not
onely
in
generall
to
preach
the
word
,
to
open
and
publish
the
secrets
of
the
Gospell
,
but
to
bee
instant
in
improouing
,
rebuking
and
exhorting
,
with
all
long
suffering
and
doctrine
,
Tit
.
2.15
.
these
things
speake
,
and
not
onely
so
,
but
exhort
and
rebuke
with
all
authoritie
;
the
reason
&
ground
of
this
is
twofold
.
First
,
because
the
Lord
hath
ordeined
the
preaching
of
his
worde
,
not
onely
for
the
edification
of
the
vnderstanding
,
and
for
the
information
of
the
iudgement
and
bettering
in
knowledge
:
but
for
the
reformation
of
the
heart
and
life
,
that
the
heart
also
may
be
stirred
vp
to
a
loue
of
God
and
an
hatred
of
euill
,
&
that
especially
,
bicause
in
all
diuine
and
holy
exercises
,
the
heart
and
affections
,
both
by
naturall
corruption
and
Satans
suggestion
are
most
wayward
and
vnruly
;
it
is
an
easie
matter
to
bring
the
body
,
and
not
so
hard
to
attend
&
to
conceiue
the
doctrine
deliuered
,
but
to
bring
into
captiuitie
euery
thought
to
the
obedience
of
Christ
,
as
the
Apostle
speakes
,
2.
Cor
.
10.5
.
that
is
a
matter
of
great
hardnesse
and
difficulty
,
and
therfore
the
truth
must
not
onely
be
taught
in
generall
,
but
it
must
also
be
applied
in
particular
,
that
the
power
of
it
may
be
felt
to
a
thorow
reformation
.
Againe
,
some
of
the
hearers
of
the
word
are
in
their
naturall
blindnesse
and
hardnesse
,
some
are
possessed
with
a
spirit
of
slumber
fast
asleepe
in
their
carnall
securitie
,
others
shroud
themselues
vnder
hypocrisie
,
and
therefore
they
must
be
dealt
withall
,
no●
onely
with
plains
and
euidence
of
truth
,
but
with
powerfull
application
of
that
truth
,
and
earnest
importunity
;
that
the
ignorant
may
be
informed
,
the
sencelesse
and
secure
may
be
rowsed
,
and
the
hypocriticall
made
to
see
their
sin
.
Is
it
so
that
generall
doctrine
must
be
particularly
applied
to
some
profitable
vse
,
surely
,
Hearers
of
the
word
must
suffer
instruction
and
reproofe
as
iust
occasion
is
offered
to
the
teacher
.
then
the
hearers
must
suffer
both
teaching
,
instruction
,
and
also
reprehension
,
and
correction
as
occasion
is
offered
to
the
teacher
,
they
must
not
start
aside
when
the
word
is
opened
and
applied
to
their
iust
reproofe
,
shew●ing
them
their
sinnes
,
or
threaning
iudgements
against
them
for
their
sinnes
,
men
must
heare
with
willingnesse
and
patience
the
word
of
iust
reproofe
and
not
quarrell
with
the
affection
of
the
speaker
,
when
they
are
iustly
taxed
for
their
sinnes
.
If
they
do
,
it
is
not
onely
an
argument
of
a
spirituall
phrensie
,
but
of
Gods
iudgements
imminent
and
ready
to
fall
vpon
them
when
they
cannot
abide
to
be
touched
,
but
wil
haue
Preachers
speake
pleasing
and
flattering
things
vnto
them
,
this
iniquitie
,
saith
the
Prophet
Isaiah
.
30.13.14
.
shall
be
vnto
them
,
as
a
breach
that
falleth
,
both
suddenly
and
remedilesse
,
without
all
hope
of
recouery
,
like
the
breaking
of
a
potters
pot
,
which
is
broken
without
pittie
,
and
in
the
breaking
thereof
is
not
found
a
sheard
to
take
fire
out
of
the
hearts
,
or
to
take
water
out
of
the
pit
.
And
consider
wee
,
Note
.
that
the
word
truely
taught
and
applied
neuer
returnes
emptie
,
for
if
it
worke
not
godly
sorrow
and
amendment
,
certainely
,
it
workes
,
hardnesse
and
impenitency
.
It
is
either
the
sauour
of
life
to
life
,
or
the
sauour
of
death
to
death
,
and
remember
withall
what
Salomon
hath
said
,
Prouerb
.
28.9
.
that
hee
that
turneth
away
his
eare
from
hearing
the
Lawe
,
euen
his
praier
shall
bee
abhominable
.
Hee
that
refuseth
to
heare
God
speaking
in
his
accusing
,
condemning
and
threatninge
Law
,
the
Lord
in
iustice
will
turne
away
his
eare
from
his
praier
,
and
his
praier
doth
incense
the
Lord
to
wrath
aginst
him
.
The
Minister
of
God
may
apply
the
promises
of
the
Gospell
to
particular
beleeuers
.
Learne
wee
then
to
submit
our selues
to
bee
taught
the
truth
,
and
to
be
rebuked
for
any
thing
that
is
a
misse
in
vs.
Secondly
is
it
so
,
that
the
word
must
not
onely
bee
generally
taught
,
but
particularly
applied
,
surely
,
then
the
minister
of
God
may
lay
the
indefinite
promise
of
the
Gospell
to
the
heart
of
euery
particular
man
for
his
comfort
,
and
assure
him
that
he
beleeuing
them
,
hee
shall
be
saued
.
Yea
but
saith
the
Papist
euery
man
is
a
liar
,
&
may
both
deceiue
,
and
be
deceiued
,
&
the
minister
telling
may
erre
,
how
doth
either
the
minister
know
that
the
man
to
whom
he
speakes
is
of
the
number
of
the
elect
?
or
how
can
the
man
be
certaine
that
the
minister
mistakes
not
,
when
hee
doth
assure
him
of
his
saluation
.
See
how
these
enemies
of
the
grace
of
God
and
of
the
word
of
his
grace
would
fame
shift
off
the
plaine
euidence
of
the
word
,
to
hold
the
people
in
suspence
and
doubt
of
their
saluation
.
It
is
not
to
the
purpose
,
whether
the
minister
know
that
the
man
to
whom
hee
speakes
be
in
the
number
of
the
elect
,
the
minister
doth
not
,
neither
is
he
to
assure
any
man
of
his
saluation
,
but
vpon
condition
of
beleuing
,
hee
doth
onely
apply
the
generall
promises
of
the
word
to
euery
man
particularly
vpon
condition
of
beleeuing
.
After
this
manner
,
the
Gospell
saith
,
whosoeuer
beleeues
shall
be
saued
,
the
application
of
the
minister
is
this
,
therefore
beleeue
thou
Iohn
or
Thomas
and
thou
shalt
be
saued
,
and
this
is
in
effect
,
as
if
Christ
himselfe
should
say
vnto
him
,
beleeue
thou
,
and
thou
shalt
be
saued
:
for
to
his
ministers
hee
hath
committed
the
worde
of
reconciliation
:
2.
Corin
.
5.19
.
and
so
any
man
finding
true
faith
in
himselfe
,
(
as
he
may
finde
it
vpon
due
examination
as
the
Apostle
hath
made
cleare
2.
Cor
.
13.5
.
proue
your selues
whether
ye
are
in
the
faith
.
Examine
your selues
:
know
ye
not
your
own
selues
,
how
that
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
?
)
he
may
bee
assured
of
his
owne
saluation
.
The
next
thing
wee
haue
to
marke
is
this
,
the
Apostle
saith
the
Colossians
were
in
times
past
strangers
and
enemies
but
now
they
were
reconciled
from
this
difference
of
times
we
may
conclude
that
there
is
an
intercourse
&
successiue
change
not
onely
in
thinges
naturall
,
Men
may
be
changed
in
respect
of
their
sp
r●tuall
condition
.
but
also
in
things
spirituall
and
supernaturall
,
men
may
hee
changed
in
respect
of
their
spirituall
condition
,
and
of
children
of
wrath
by
nature
,
they
may
bee
made
the
sonnes
of
God
,
and
heires
of
life
and
saluation
,
a
point
plainely
taught
by
Gods
effectuall
vocation
and
calling
of
men
out
of
the
kingdome
of
darkenesse
into
the
liberty
of
Gods
children
and
not
onely
cleare
from
this
text
but
by
many
other
places
of
Scripture
Rom.
6.11
.
ye
haue
beene
seruants
of
sinne
,
but
ye
haue
obeied
from
the
heart
vnto
the
forme
of
the
doctrine
whereunto
ye
were
deliuered
,
Ephes
.
5.8
.
yee
were
once
darkenesse
,
but
now
are
light
in
the
Lord
.
If
any
man
be
truely
called
out
of
the
state
of
nature
into
the
state
of
grace
,
he
can
vpon
his
owne
experience
iustifie
this
truth
,
that
the
spirituall
condition
of
men
may
in
time
be
changed
,
and
the
ground
of
this
is
,
Gods
eternall
purpose
of
sauing
some
for
whom
he
hath
before
al
times
appointed
to
life
and
saluation
,
them
he
will
in
time
call
&
bring
home
to
himselfe
Rom.
8
,
30.
whom
he
predestinate
them
also
he
called
,
and
whom
he
called
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
Other
sheep
I
haue
,
which
are
not
of
this
fold
,
them
also
must
I
bring
saith
our
Sauiour
Iohn
.
10.16
.
This
being
so
that
the
Lord
in
time
will
bring
home
his
wandring
sheepe
into
his
sheepfold
,
and
draw
them
that
are
far
off
neere
to
himselfe
,
We
must
take
heede
of
vntimely
censure
and
rash
condeming
such
as
are
yet
vncalled
and
vnconuerted
.
it
serues
to
reprooue
the
preposterous
and
rash
iudgement
of
some
who
are
so
bold
as
to
step
vp
into
Gods
chayre
,
and
to
giue
their
deffinitiue
sentence
of
some
wicked
&
vngodly
men
&
to
pronounce
them
●eprobates
and
vtterly
cast
away
,
we
must
take
heede
of
this
boldnesse
,
and
know
that
we
are
not
to
despaire
of
the
finall
state
of
any
wicked
man
,
vnlesse
his
sinne
bee
against
the
holy
Ghost
(
which
we
can
hardly
know
and
discerne
)
for
the
Lord
can
and
will
in
his
appointed
time
call
him
home
if
he
belong
to
his
election
.
Paul
his
example
may
be
in
stead
of
many
,
how
was
he
estranged
from
God
?
and
how
farre
was
he
carried
in
fury
and
bloud
thirsty
cruelty
against
the
Church
of
God
Acts
9.1
.
it
is
said
,
he
breathed
out
threatnings
:
and
his
owne
confession
is
,
Gal.
1.13
.
that
he
persecuted
the
Church
of
God
extreamely
,
and
wasted
it
yet
afterward
it
pleased
God
to
call
and
conuert
him
,
and
of
a
violent
bloudy
persecutor
to
make
him
an
excellent
and
famous
preacher
,
in
this
example
the
Lord
hath
taught
vs
to
expect
with
patience
the
conuersion
of
rebellious
sinners
,
knowinge
this
,
that
God
can
call
and
conuert
when
hee
will
,
and
whome
he
will
,
he
calls
labourers
into
his
vineyard
,
some
at
one
houre
,
and
some
at
another
,
Mat
.
20.
it
is
therefore
S.
Pauls
lesson
to
Timothy
,
2.
Tim
.
2●
.
25
.
and
it
must
be
ours
,
that
wee
suffer
euill
men
patiently
,
that
are
cureable
,
in
whome
there
is
any
hope
proueing
if
God
at
any
time
will
call
them
to
repentance
,
and
God
can
and
wil
in
his
good
time
bring
home
his
chosen
,
be
they
neuer
so
farre
strayed
from
him
,
therefore
take
heede
of
vntimely
censure
and
rash
condemning
any
man
yet
vncalled
and
vnconuerted
.
Now
in
that
the
Apostle
saith
that
the
Lord
had
nowe
actually
reconciled
the
Colossians
being
sometimes
meer
strangers
and
enimies
,
wee
may
further
gather
,
that
Gods
elect
,
Gods
elect
in
regard
of
election
are
beeloued
of
God
being
yet
vncalled
.
though
for
the
present
they
be
vncalled
,
yet
euen
then
in
regard
of
election
they
are
within
the
compasse
of
Gods
loue
.
For
why
?
the
Lord
will
in
time
call
them
,
and
actually
reconcile
them
to
himselfe
as
he
did
the
Colossians
and
that
doth
plainely
proue
his
precedent
and
foregoing
loue
towards
them
,
that
hee
loued
them
beefore
their
effectuall
calling
,
euen
when
they
were
strangers
and
enimies
:
yea
the
Lord
embracing
his
chosen
in
Christ
〈◇〉
the
Apostle
saith
,
Eph.
1.4
.
beefore
the
foundation
of
the
wo●de
though
they
make
defection
,
and
be
estranged
from
him
,
yet
he
changeth
not
vpon
them
,
he
onely
hates
their
sinne
but
still
loues
them
.
Hence
it
is
that
the
Apostle
saith
,
that
God
sets
out
his
loue
,
Rom.
5.8
.
makes
his
loue
towardes
his
elect
knowne
,
yea
he
makes
it
knowne
both
to
them
and
to
all
the
world
,
that
hee
loued
them
euen
,
while
they
were
yet
sinners
,
in
that
he
gaue
his
son
Christ
to
die
for
them
,
and
S.
Ioh
.
1.
epist.
4.9
.
saith
.
In
this
appeared
the
loue
of
God
towards
vs
,
because
God
sent
his
only
begotten
sonne
into
the
world
,
that
we
might
liue
through
him
,
his
loue
was
toward
his
chosen
before
,
and
in
this
was
it
manifested
,
that
he
sent
his
only
begotten
son
into
the
world
,
&
euen
then
when
we
loued
not
him
but
were
yet
in
our
sins
he
loued
vs.
The
reason
and
ground
of
this
is
from
the
immutability
of
God
,
with
whom
is
no
variablenes
,
neither
shadowing
by
turning
,
and
his
loue
is
essentiall
and
of
the
same
nature
with
himselfe
,
Iames
1.17
.
and
therfore
these
whom
he
hath
loued
from
all
eternity
and
in
lou●
elected
and
appointed
to
life
and
saluation
,
them
he
doth
imbrace
in
his
loue
for
euer
.
It
is
not
their
enmity
towards
him
that
can
make
him
turne
away
his
loue
from
them
in
regard
of
election
,
and
thus
the
Apostle
reasoneth
,
Rom.
11.28
.
that
the
Iewes
as
concerning
the
Gospell
were
enemies
,
but
as
touching
the
election
,
they
are
beloued
for
their
Fathers
sakes
,
for
saith
he
ver
.
29.
the
gifts
and
calling
of
God
are
without
repentance
.
The
Lords
loue
either
in
gifts
or
calling
is
vnchangeable
.
But
will
some
say
,
are
the
elect
of
God
as
yet
vncalled
,
Ob.
and
as
yet
straungers
and
enemies
within
the
compasse
of
Gods
loue
,
then
it
seemes
their
persons
and
workes
are
pleasing
vnto
God
before
their
conuersion
,
and
that
is
agreeable
to
popish
doctrine
▪
that
is
a
thing
they
much
contend
for
and
stand
vpon
.
For
answer
to
this
wee
must
learne
to
marke
a
different
d●gree
of
the
Lords
loue
extended
towards
his
chosen
,
in
it selfe
it
admits
neither
more
nonlesse
,
but
as
it
is
reached
out
towards
Gods
chosen
,
there
bee
indifferent
degrees
of
it
for
they
are
loued
of
the
Lord
before
their
calling
as
the
elect
of
God
onely
knowne
to
him
so
to
be
,
Note
.
and
in
time
to
bee
called
with
that
degree
of
loue
that
is
proper
to
the
elect
vncalled
,
but
when
they
are
called
and
iustified
,
then
they
are
loued
with
a
further
degree
of
his
loue
euen
to
an
actuall
acceptation
of
their
persons
and
good
works
as
pleasing
vnto
him
in
Christ
,
they
beeing
ingrafted
into
Christ
their
persons
and
good
workes
are
actually
accepted
as
pleasing
to
God
in
and
through
Christ
,
and
so
it
remaines
a
truth
that
the
chosen
of
God
yet
vncalled
in
regard
of
election
are
loued
of
God
though
not
with
that
degree
of
his
loue
,
it
pleaseth
him
to
vouchsafe
to
them
that
are
actually
called
.
This
may
be
to
euery
one
that
hath
had
testimony
of
Gods
special
loue
towards
himselfe
a
ground
of
exceeding
great
comfort
?
for
why
?
is
it
so
that
Gods
chosen
are
loued
of
God
from
all
eternity
,
A
ground
of
great
comfort
to
such
as
haue
testimony
of
Gods
speciall
loue
towards
them
are
men
when
they
are
vncalled
within
the
compasse
of
that
loue
of
the
Lord
?
then
whosoeuer
hath
had
a
true
taste
and
testimony
of
Gods
loue
towards
him
,
may
bee
comforted
with
full
assurance
that
that
loue
shall
continue
for
euer
,
doth
the
Lord
still
loue
those
whom
he
hath
elected
though
they
be
as
yet
estranged
from
him
and
doe
not
know
his
loue
and
will
hee
in
time
make
knowne
that
loue
of
his
to
them
in
their
reconciliation
to
himselfe
?
And
will
his
loue
then
euer
faile
those
to
whom
it
hath
beene
manifested
and
testified
in
speciall
manner
?
it
is
not
possible
,
though
the
Lorde
for
the
present
may
seeme
to
hide
his
face
from
thee
,
yet
if
euer
thou
hast
had
any
pledge
of
his
speciall
loue
towards
thy selfe
,
comfort
thy selfe
,
thou
maist
be
assured
his
loue
will
neuer
forsake
thee
,
his
loue
is
eternal
and
neuer
changeth
,
and
vpon
former
experience
of
it
,
thou
maist
reason
thus
for
thy
comfort
,
the
Lord
hath
formerly
testified
his
loue
towards
mee
,
therefore
he
will
still
continue
to
loue
me
,
he
will
be
good
vnto
me
,
because
he
hath
beene
good
,
and
adde
one
testimony
of
his
loue
and
mercy
to
another
to
his
first
,
a
second
,
to
the
second
a
third
,
and
so
euer
one
mercy
to
another
and
one
measure
of
loue
to
an
other
,
this
Dauid
knew
well
,
and
therefore
hee
intreated
the
Lord
to
bee
good
vnto
him
,
because
hee
had
beene
good
Psalm
.
4.1
.
thou
hast
set
mee
at
liberty
when
I
was
in
distresse
,
and
therefore
still
haue
pitty
vpon
mee
,
Psal
.
4.1
.
and
this
was
the
ground
of
Dauids
comfort
,
and
this
may
stablish
thy
heart
also
with
comfort
,
if
euer
thou
hast
tasted
the
sweetnesse
of
the
Lords
speciall
loue
thou
maist
with
cheerfull
heart
say
.
O
Lord
bee
good
vnto
mee
not
because
I
haue
beene
a
good
seruant
of
thine
,
but
because
thou
hast
beene
a
good
God
of
mine
.
If
thine
obedience
were
to
be
the
argument
why
the
Lord
should
bee
good
vnto
thee
then
(
though
thou
beest
a
faithfull
seruant
of
God
)
yet
doubtlesse
in
conscience
of
thine
owne
sinne
,
thine
heart
would
faile
thee
,
but
the
argument
is
to
bee
the
Lords
former
goodnesse
and
loue
expressed
towards
thee
,
and
this
is
a
sure
argument
that
will
neuer
deceiue
thee
,
the
Lord
hath
beene
good
,
therefore
hee
will
still
and
euer
be
good
,
thou
hast
had
experience
of
his
loue
,
therefore
build
vpon
it
,
his
loue
shall
neuer
faile
thee
,
let
vs
meditate
and
thinke
vpon
this
ground
of
comfort
,
in
time
of
need
wee
shall
finde
much
sweetnes
in
it
.
The
next
thing
wee
haue
to
marke
as
a
ground
of
further
instruction
is
this
,
A
stranger
to
God
is
an
enemy
to
God
.
the
Apostle
doth
couple
and
conioyne
these
two
together
strangers
and
enemies
,
hence
wee
are
taught
that
a
stranger
to
God
is
an
enemy
to
God
they
euer
go
together
,
it
is
not
betwixt
God
and
man
as
betwixt
man
and
man
,
one
man
may
be
a
stranger
to
another
,
yet
not
an
enemy
,
but
if
thou
be
a
stranger
to
God
,
Mat
.
12.30
.
thou
art
an
enemie
to
God
.
Christ
himselfe
hath
taught
the
trueth
of
this
,
he
that
is
not
with
me
is
against
me
,
ye
he
makes
it
a
reciprocall
proposition
,
and
true
backe
againe
,
for
saith
hee
,
Marke
9.40
.
hee
that
is
not
against
vs
is
on
our
part
:
whence
we
may
easily
conceiue
the
reason
of
it
why
a
stranger
to
God
is
an
enemy
to
God
,
because
by
the
testimony
of
our
Sauiour
there
is
no
medium
between
them
,
no
middle
condition
betweene
a
stranger
to
God
and
an
enemy
to
God
,
he
that
hath
not
communion
with
God
(
which
in
deed
)
is
to
be
a
stranger
vnto
him
,
he
hath
it
with
the
Deuill
,
yea
luke
warme
professors
such
as
the
holy
Ghost
saith
are
neither
hot
nor
cold
Reuel
.
3.15
.
which
seeme
to
hold
a
middle
condition
,
in
deed
and
truth
rightly
considerered
in
that
they
are
lukewarm
they
haue
fellowship
with
the
deuill
,
and
so
must
needs
,
so
far
forth
as
they
are
luke-warme
be
enemies
to
God
,
and
this
ought
to
teach
vs
to
take
heed
how
we
be
alwaies
estranged
from
the
Lord
.
Some
the
holy
Ghost
hath
noted
out
as
great
strangers
to
the
Lord
,
and
such
as
are
gone
farre
away
from
him
as
riotous
persons
,
We
must
take
heed
we
be
not
any
way
estranged
from
God
.
Luk
.
15.13
.
drunkards
and
such
like
,
these
(
without
question
)
are
at
open
defiance
with
the
Lord
,
their
behauiour
shewes
it
,
they
bend
their
tongue
like
bowes
as
saith
the
Prophet
Ieremie
9.3
.
and
shoot
out
their
arrowes
,
bitter
and
blasphemous
words
against
God
.
Wee
must
not
onely
take
heed
of
this
that
we
become
not
such
strangers
as
these
who
are
at
open
warre
with
the
Lord
,
and
can
iustly
looke
for
nothing
,
but
that
the
Lord
should
deale
with
them
as
with
his
professed
enemies
,
euen
come
downe
in
iudgement
vpon
them
,
hew
them
in
peeces
,
and
giue
them
their
portion
with
hypocrites
,
we
must
not
onely
take
heede
of
this
great
strangenes
and
open
hostility
,
but
beware
that
thou
turne
not
so
much
as
thy
foot
from
the
Lord
,
keepe
thy selfe
at
home
with
him
,
frequent
his
house
and
come
often
to
his
table
where
thou
maist
haue
familiar
communion
with
him
,
for
as
wee
count
him
a
stranger
who
seldome
or
neuer
comes
home
vnto
vs.
Note
.
So
is
he
a
stranger
to
the
Lord
who
often
absents
himselfe
from
his
house
,
&
seldom
or
neuer
comes
to
his
table
,
&
in
that
wilful
staying
himselfe
from
the
house
&
table
of
the
Lord
he
becomes
an
enemy
to
God
,
and
takes
vp
a
banner
against
him
,
which
is
little
thought
on
by
many
persons
,
who
ofttimes
vpon
no
occasion
absent
themselues
,
&
seldome
,
scarce
once
in
a
yere
or
two
come
to
the
Lords
table
,
if
a
man
should
ask
such
persons
whether
they
loue
God
or
no
,
they
would
scorn
the
question
,
but
if
they
make
answer
it
would
be
readily
this
,
O
yes
they
loue
the
Lord
,
they
would
be
sorry
else
,
but
wilt
thou
vnderstand
ô
thou
vaine
man
whosoeuer
thou
art
,
if
thou
wilt
vnderstand
and
consider
it
aright
,
know
thou
art
an
enemy
to
God
,
whatsoeuer
thou
saist
to
the
contrary
,
thou
art
a
stranger
vnto
him
,
thou
hast
not
that
familiar
and
comfortable
fellowship
with
God
,
that
his
people
haue
in
his
house
,
and
the
Lord
holds
thee
a
stranger
,
&
consequently
an
enimie
vnto
him
,
&
without
repentance
,
will
iudge
&
plague
thee
as
one
of
his
enemies
,
thinke
vpon
it
whosoeuer
thou
art
that
hast
bin
carelesse
in
frequenting
the
house
and
table
of
the
Lord
;
&
remember
the
words
of
the
holy
Ghost
himselfe
,
If
any
withdraw
himselfe
,
Acts
10.38
.
my
soule
shall
haue
no
pleasure
in
him
.
If
any
withdraw
himselfe
from
the
communion
of
Saints
in
the
house
of
God
,
and
so
from
communion
with
God
himselfe
,
he
withdrawes
himselfe
from
vnder
the
speciall
prouidence
of
God
,
he
is
not
vnder
the
speciall
tuition
of
the
Lord
,
but
only
vnder
his
long
suffering
.
One
thing
more
may
hence
be
obserued
,
we
are
to
mark
that
the
Apostle
speakes
not
of
the
benefit
of
reconciliation
alone
,
Together
with
Gods
mercy
towards
vs
,
we
are
euer
to
consider
our
own
misery
.
but
with
it
puts
the
Colossians
in
minde
of
their
miserable
estate
,
in
which
they
stood
before
they
were
reconciled
,
the
conclusion
hence
may
be
generall
(
namely
)
this
,
that
together
with
the
mercy
of
God
we
are
euer
to
consider
our
own
miserie
;
the
Lords
bounty
in
any
good
blessing
bestowed
on
body
or
soule
,
should
euer
bring
vs
to
a
consideration
of
our
owne
formerwretchednes
,
that
is
a
rule
of
excellent
vse
,
the
practise
of
it
will
make
vs
truely
humble
,
and
truly
thankfull
to
God
for
his
mercy
.
If
the
rich
man
who
hath
come
vp
of
small
beginnings
,
would
but
thinke
of
the
Lords
present
bounty
,
It
will
make
vs
truly
humble
,
and
truly
thankfull
to
Gods
mercy
.
Gen.
32.10
.
together
with
his
owne
former
pouertie
,
it
would
make
him
in
all
humilitie
and
thankfulnesse
,
to
say
with
good
Iacob
,
I
am
not
worthy
of
the
least
of
all
thy
mercies
,
and
all
the
trueth
which
thou
hast
shewed
vnto
thy
seruant
,
for
with
my
staffe
came
I
ouer
this
Iorden
,
and
now
haue
I
gotten
two
bands
.
and
if
with
the
blessing
of
our
apparell
,
wee
did
but
consider
our
own
shame
and
sin
vpon
which
apparell
was
giuen
(
for
it
came
in
vpon
the
fall
)
it
would
pull
down
the
pride
of
many
in
the
world
;
here
is
a
rule
of
direction
for
thee
in
respect
of
apparell
.
Note
.
Some
say
you
can
giue
no
speciall
direction
what
manner
of
apparell
we
are
to
weare
,
and
of
what
fashion
our
apparell
ought
to
bee
,
how
much
lace
,
fringe
,
gold
or
siluer
;
&c.
wee
are
to
put
vpon
our
apparell
.
Indeed
t
is
true
,
the
Scripture
doth
not
set
down
these
particulars
,
but
yet
consider
thou
with
thy
apparel
,
thine
own
misery
,
shame
and
desert
by
sin
,
and
that
will
roote
out
thy
vaine
delight
in
thy
apparell
;
remember
thy
apparell
is
a
badge
of
sinne
and
the
desert
of
sinne
,
and
that
will
pull
down
thy
pride
,
and
make
thee
rather
sigh
than
swell
with
pride
,
as
many
do
in
respect
of
their
apparell
.
Come
we
to
the
seat
and
subiect
of
that
enmity
that
was
in
the
Colossians
towards
God
before
their
reconciliation
,
(
namely
)
their
minds
,
&
those
ill
affected
in
these
words
,
(
because
your
minds
were
set
in
euil
works
)
the
Apostles
word
in
the
original
,
here
translated
(
minds
)
doth
signifie
agitation
or
discourse
of
mind
&
reason
,
wherby
one
thing
is
inferd
vpon
another
,
as
when
the
minde
doth
not
simply
apprehend
,
but
deduce
one
thing
vpon
another
,
that
deduction
is
properly
called
{αβγδ}
discourse
of
mind
&
reason
,
&
that
is
the
Apostles
word
,
Interpretation
.
whereby
no
doubt
he
would
haue
vs
to
vnderstand
al
the
chief
powers
of
the
soule
(
namely
)
reason
,
will
and
affections
,
for
as
sound
and
true
friendship
amongst
men
stands
not
only
in
consent
of
vnderstanding
,
when
men
conceaue
the
same
things
true
or
false
,
but
in
actual
consent
of
wil
and
affections
,
&
their
enmity
stands
in
the
difference
&
dissent
of
minds
,
will
and
affections
,
so
is
there
enmity
between
God
&
men
,
when
the
minds
,
wils
and
affections
of
men
are
opposite
and
against
the
wil
and
wisdom
of
God
,
therfore
by
the
word
(
minds
)
we
are
to
vnderstand
,
reason
,
will
and
affections
(
were
set
)
these
words
are
not
expressed
,
but
yet
they
are
implied
,
the
Apostle
speaking
of
the
Colossians
in
their
naturall
condition
;
for
in
saying
(
their
minds
in
euill
works
)
he
doth
therby
giue
vs
to
vnderstand
,
that
their
minds
had
not
in
them
only
that
originall
corruption
,
that
is
common
to
the
regenerate
&
vnregenerate
,
(
euen
the
most
regenerate
hauing
originall
sin
remaining
in
them
)
but
that
they
had
in
thē
actual
sinfulnes
,
as
dulnes
in
their
mindes
,
ignorance
,
obliuion
,
peruersnes
in
their
wills
,
frowardnesse
in
their
affections
,
and
that
the
powers
of
their
soules
were
wholy
bent
vnto
sin
,
therfore
the
words
may
wel
be
rendred
as
they
are
,
bicause
your
minds
were
set
on
euill
works
,
&
the
meaning
of
thē
is
briefly
this
,
bicause
your
reason
,
will
&
affections
,
had
in
them
actual
sinfulnes
,
&
were
wholy
bent
&
set
vpon
sin
.
Now
here
first
obserue
that
the
Apostle
saith
,
Rom.
3.13.14
15.16.17.18
.
the
Colossians
were
enemies
to
God
,
not
because
their
bodies
were
defiled
with
sin
,
as
that
their
throat
was
an
open
sepulchre
as
he
speakes
Rom.
3.13.14
.
their
mouthes
full
of
cursing
and
bitternesse
,
&c.
though
those
things
no
(
doubt
)
were
common
amongst
them
before
their
conuersion
,
but
because
their
mindes
were
set
on
euill
workes
.
Hence
we
may
gather
that
the
beginning
,
and
as
it
were
the
head
&
fountain
of
all
sin
is
the
mind
,
All
sinne
begins
in
the
minde
.
the
inward
faculties
of
the
soule
are
first
defiled
,
&
from
thence
flow
filthy
streames
of
all
actuall
sinnes
.
It
is
a
point
taught
by
Christ
himselfe
Mat
.
15.18
.
that
euill
things
which
proceed
out
of
the
mouth
,
come
from
the
heart
,
for
out
of
the
hart
saith
he
,
come
euill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
testimonies
,
slanders
:
where
wee
see
he
makes
the
heart
,
vnderstanding
by
that
the
inward
powers
of
the
soule
,
the
root
and
beginning
of
all
euill
.
Hence
it
is
that
the
Apostle
doth
so
often
vrge
renouation
of
minde
,
as
Rom.
12.2
.
Be
changed
by
the
renuing
of
your
minde
,
Eph.
4.23
.
Bee
renewed
in
the
spirit
of
your
minde
.
Let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
2.
Cor
.
7.1
.
and
growe
vp
vnto
full
holinesse
in
the
feare
of
God
.
And
Dauid
prayed
Psalme
51.10
.
that
the
Lord
would
create
a
cleane
heart
within
him
,
and
there
is
reason
also
to
prooue
this
,
that
the
first
and
principall
seat
of
sinne
is
the
minde
and
soule
,
because
all
actiuitie
and
motion
,
good
and
bad
is
from
the
soule
,
the
body
is
but
the
instrument
of
the
soule
.
First
,
this
serues
to
discouer
vnto
vs
the
errour
of
the
Papists
,
Confutation
of
the
Papists
.
who
teach
that
the
first
motions
of
the
minde
disordered
,
euen
the
euill
lust
and
concupiscence
of
the
heart
without
consent
of
will
to
accomplish
euill
,
is
no
sinne
,
this
cannot
stand
with
the
truth
now
deliuered
,
for
if
the
minde
and
heart
be
first
defiled
,
and
from
thence
comes
actuall
sinne
,
it
must
needs
be
,
that
the
first
motions
of
the
minde
to
euill
,
and
the
last
of
the
heart
,
though
it
be
without
consent
is
sinne
,
yea
in
the
regenerate
,
and
it
may
easily
be
prooued
,
for
euen
the
hauing
of
an
euill
thought
in
the
minde
is
repugnant
and
contrary
to
the
Law
of
God
,
and
a
fruit
of
corruption
it
is
,
such
as
we
should
neuer
haue
had
,
if
wee
had
stood
in
the
state
of
innocency
,
and
therefore
naught
,
and
a
sinne
.
Ob.
Yea
,
but
saith
the
Papists
,
we
read
,
Iam
.
1.15
.
that
when
lust
hath
conceiued
it
bringeth
forth
sinne
:
marke
(
saith
he
)
concupiscence
tempteth
,
and
allureth
by
some
euill
motion
,
but
that
is
no
sinne
till
it
doth
conceiue
(
that
is
)
obtaine
some
liking
of
the
will
in
giuing
eare
to
it
,
and
not
expelling
it
.
To
this
I
answer
,
that
the
Apostle
saith
,
not
that
concupiscence
is
no
sinne
till
it
haue
conceiued
,
that
is
but
their
glosse
which
corrupt
the
text
,
but
the
Apostle
makes
a
distinction
betweene
concupiscence
and
actuall
sinne
and
saith
,
when
it
hath
conceiued
it
brings
forth
actuall
sinne
,
(
for
sinne
brought
foorth
is
actuall
)
and
the
Apostle
speakes
of
the
degrees
by
which
actuall
sinne
is
committed
,
as
that
at
the
first
lust
enticeth
,
then
followes
consent
,
and
that
consent
breakes
out
into
action
,
action
finished
brings
forth
death
;
and
that
is
the
meaning
of
the
Apostle
,
and
so
it
still
remaines
a
truth
,
that
the
first
motion
of
the
minde
,
and
last
of
the
heart
to
euill
with
consent
euen
of
it selfe
is
sinne
,
though
not
in
that
height
and
kinde
that
outward
actuall
sinnes
are
.
Secondly
,
is
it
so
that
euery
actuall
sinne
is
a
streame
issuing
from
the
corrupt
fountaine
within
,
namely
,
We
are
to
keepe
our
hearts
with
all
diligence
.
the
minde
and
inward
faculties
of
the
soule
,
then
it
behooues
euery
one
to
follow
the
councell
of
the
wise
man
,
Pro
.
4.23
Keepe
thy
heart
with
all
diligence
for
thereout
commeth
life
.
And
in
the
first
place
,
we
are
to
looke
to
the
change
and
and
renouation
of
our
minds
,
&
the
purging
of
our
hearts
.
It
is
to
small
purpose
,
for
a
man
to
cleanse
his
hand
,
his
foote
,
his
eyes
,
his
tongue
,
&c.
so
long
as
his
minde
and
heart
remaine
polluted
and
vncleane
,
there
being
a
roote
of
bitternesse
in
the
heart
and
minde
,
it
will
euer
bee
sending
forth
bitter
and
vnsauorie
fruits
;
yea
,
the
greater
and
more
excellent
naturall
gifts
of
minde
,
a
man
hath
,
as
wit
,
capacitie
,
Note
.
&c.
the
fitter
instruments
hath
hee
for
the
committing
of
sinne
,
if
they
bee
not
sanctified
;
and
therefore
aboue
all
we
are
to
looke
to
our
hearts
.
And
that
we
may
so
doe
,
we
must
not
onely
see
grosse
temptations
,
but
labour
to
finde
out
our
inward
corruptions
,
and
the
priuy
temptations
of
Satan
laid
against
our
mindes
.
The
Apostle
saith
,
2.
Cor
.
2.11
.
wee
must
not
bee
ignorant
of
his
enterprises
,
of
his
wiles
and
fetches
,
of
his
secret
conueyance
of
sinne
into
our
soules
.
For
example
,
when
Satan
cannot
fasten
vpon
vs
either
by
violence
or
fraude
to
doe
wrong
to
our
brethren
in
regard
of
their
goods
,
yet
euen
then
wee
must
not
bee
secure
,
but
stand
vpon
our
guard
,
and
spie
out
whether
hee
doth
not
cast
into
our
mindes
,
a
secret
liking
of
the
goods
of
our
neighbour
,
tickling
and
deluding
our
hearts
,
and
causing
them
to
wish
,
Oh
would
such
an
house
,
such
a
field
,
such
a
plat
of
ground
,
such
a
seruant
,
or
the
like
were
mine
,
for
thus
Satan
will
bee
tempering
with
our
hearts
,
and
thus
many
times
conuay
sinne
into
them
,
when
wee
see
it
not
,
nor
thinke
not
of
it
,
Saint
Paul
himselfe
thought
not
of
the
danger
of
this
secret
desire
of
heart
,
till
he
came
to
behold
himselfe
in
the
glasse
of
the
last
commandement
,
Rom.
7.7
.
we
must
therfore
labour
to
finde
out
these
priuy
temptations
,
and
fortifie
,
strengthen
and
guard
our
hearts
against
them
,
and
repell
them
,
and
not
suffer
them
to
enter
.
Men
that
looke
not
into
their
owne
hearts
,
and
finde
not
out
the
corruption
of
them
,
and
watch
not
most
narrowly
ouer
them
,
but
onely
abstaine
from
outward
grosse
sinne
(
as
most
men
if
they
come
so
farre
thinke
all
is
well
)
the
Lord
many
times
deales
with
them
proportionably
,
euen
in
this
life
he
layes
his
heauy
hand
vpon
the
inward
soule
,
Rom.
1.28
.
and
torments
the
minde
when
the
body
is
neither
sicke
nor
sore
,
for
it
is
iust
with
the
Lord
,
wherein
we
sinne
therein
to
punish
vs.
As
the
Heathen
regarded
not
to
know
God
,
so
the
Lord
in
his
iust
iudgement
gaue
them
vnto
a
reprobate
minde
to
doe
those
things
which
are
not
conuenient
,
as
their
sinne
was
in
their
mindes
,
so
his
punishment
seazed
and
settled
vpon
their
mindes
.
Let
this
stirre
vs
vp
to
labour
to
search
our
owne
hearts
,
and
to
finde
out
the
priuy
assaults
of
Satan
layd
against
them
,
and
to
arme
our selues
against
them
.
The
next
thing
wee
haue
to
marke
,
is
that
the
Apostle
saith
,
their
mindes
were
set
in
euill
workes
,
or
were
in
euill
,
their
mindes
were
as
it
were
hem'd
in
and
enclosed
with
sinne
before
their
conuersion
.
Hence
wee
are
taught
,
that
such
are
yet
vncalled
,
and
are
not
actually
reconciled
to
God
,
Such
as
be
yet
vncalled
and
not
actually
reconciled
to
God
,
are
in
the
greatest
bondage
that
may
be
.
they
are
in
the
greatest
bondage
that
possibly
can
be
,
their
mindes
and
all
the
inward
powers
of
their
soules
are
enthralled
in
the
bondage
of
sinne
,
which
is
the
greatest
bondage
that
can
bee
,
for
why
?
euen
a
gally-slaue
vnder
the
Turke
,
though
hee
bee
in
extreame
hard
seruitude
and
bondage
,
yet
his
minde
may
bee
at
libertie
,
free
from
the
chaines
of
sinne
,
but
he
that
is
vncalled
,
&
yet
in
his
naturall
state
,
his
mind
is
fettered
and
chained
with
sinne
,
so
as
he
cannot
thinke
,
will
or
affect
any
thing
but
sinne
,
and
this
ought
to
bee
considered
,
both
to
teach
such
as
are
called
out
of
the
state
of
their
naturall
bondage
into
the
libertie
of
the
sonnes
of
God
,
to
be
thankefull
to
God
for
his
mercy
,
and
to
stir
vp
others
to
hasten
by
all
good
meanes
out
of
that
miserable
thraldome
,
Thankfulnes
to
God
for
deliuerance
out
of
that
thraldome
,
&
care
to
hasten
out
of
it
being
in
it
.
Motiues
to
that
purpose
.
and
that
they
may
haue
a
true
apprehension
of
their
misery
,
and
be
stirred
vp
to
hasten
of
it
:
let
them
consider
these
few
things
.
First
,
he
that
is
in
his
naturall
state
is
a
slaue
to
God
himselfe
,
and
that
is
cleare
by
his
slauish
feare
,
for
hee
cannot
feare
God
as
a
childe
of
God
.
Secondly
,
he
is
a
slaue
to
good
men
,
such
as
feare
God
,
and
in
whom
the
graces
of
God
appeare
,
they
haue
and
holde
a
kinde
of
soueraignty
ouer
him
,
it
is
euen
as
hell
to
him
to
be
in
their
company
.
Thirdly
,
he
is
a
slaue
to
the
world
,
and
to
the
creatures
in
the
world
,
as
the
couetous
man
to
his
gold
,
some
to
the
starres
,
some
to
daies
,
as
forsooth
,
this
is
a
dismall
day
,
and
therefore
they
may
not
take
in
hand
any
businesse
that
day
,
some
to
the
flying
of
a
crow
,
the
crossing
of
an
an
hare
,
and
the
like
.
Fourthly
,
hee
is
a
slaue
to
himselfe
,
either
to
his
body
,
as
the
glutton
and
drunkard
,
or
to
the
passions
of
his
soule
,
as
lust
,
anger
,
enuie
;
or
to
his
conscience
,
and
that
in
respect
of
accusation
,
testimonie
and
torment
,
his
conscience
accusing
for
sinne
,
maketh
him
thinke
euery
thing
else
doth
accuse
him
,
as
the
birds
and
such
like
;
his
conscience
giuing
testimonie
to
the
trueth
,
many
times
against
himselfe
,
as
Moses
saith
,
their
God
is
not
as
our
God
,
Deut
.
32.31
.
euen
our
enemies
being
iudges
,
his
conscience
tormenting
him
,
so
as
many
times
it
makes
him
his
owne
butcher
.
These
things
well
considered
they
are
able
to
mooue
any
man
,
and
will
indeed
mooue
him
that
belongs
to
God
to
looke
about
him
,
and
if
he
finde
himselfe
in
his
naturall
state
,
to
hasten
out
of
it
,
&
that
we
deceiue
not
our selues
,
as
many
doe
thinking
they
are
deliuered
from
their
naturall
state
,
when
they
are
not
,
let
vs
examine
our selues
by
this
one
rule
.
See
whether
thou
hast
suffered
an
holy
and
heauenly
violence
,
in
respect
of
thy
best
pleasing
sinne
,
to
which
thou
art
most
naturally
enclined
:
if
thou
find
that
the
spirit
of
God
working
by
the
word
,
hath
drawen
thee
from
vnder
the
power
and
tyranny
of
that
sinne
,
that
thou
hast
not
now
such
pleasure
in
it
,
but
thou
doest
striue
against
it
,
and
auoide
occasions
leading
vnto
it
,
then
thou
art
entred
into
the
way
of
life
.
But
if
thou
finde
thy selfe
held
in
that
snare
of
the
Deuill
,
2.
Tim
.
2.26
.
as
the
Apostle
speakes
,
at
his
will
,
that
so
soone
as
occasion
is
offered
,
thou
doest
apprehend
it
,
and
that
with
much
pleasure
and
delight
,
then
surely
I
can
giue
thee
no
comfort
,
but
let
thee
vnderstand
that
Cain
and
Iudas
were
as
neere
heauen
as
yet
thou
art
.
Let
this
be
thought
on
and
remembred
.
VER
.
22.
In
the
body
of
his
flesh
through
death
,
to
make
you
holy
and
vnblameable
,
and
without
fault
in
his
sight
.
Heere
we
haue
part
of
that
proposition
,
that
is
layd
before
vs
in
these
two
verses
,
expressing
the
materiall
cause
of
the
reconciliation
of
the
Colossians
to
God
,
in
these
words
(
in
the
body
of
his
flesh
through
death
)
then
followes
in
the
second
amplification
of
the
Apostles
proposition
,
from
the
end
of
their
reconciliation
in
the
next
words
(
to
make
you
holy
and
vnblameable
,
and
without
fault
in
his
fight
.
Interpretation
.
Come
wee
to
the
first
of
these
,
In
the
body
,
that
is
,
in
the
body
of
his
Sonne
Christ
(
it
is
added
)
of
his
flesh
,
to
let
vs
vnderstand
that
Christ
had
and
hath
a
true
humane
body
,
a
body
of
flesh
and
bloud
,
like
vnto
ours
in
all
things
,
sinne
onely
excepted
(
through
death
)
that
is
,
through
death
of
that
body
,
and
so
the
words
are
thus
to
bee
conceiued
,
as
if
the
Apostle
had
said
,
In
the
true
humane
body
of
Christ
his
Sonne
,
deliuered
to
death
,
crucified
and
broken
vpon
the
crosse
.
I
might
heere
stand
to
shew
that
Christ
his
body
crucified
was
and
now
glorified
in
heauen
,
is
a
true
substantiall
body
,
a
body
of
flesh
taken
from
the
substance
of
the
Virgin
Marie
his
mother
,
and
not
a
phantasticall
body
,
a
body
in
appearance
onely
,
a
mathematicall
or
maiesticke
body
as
the
Vbiquitaries
foolishly
call
it
,
who
affirm
that
Christ
his
body
by
reason
of
the
personal
vnion
is
euery
where
present
,
but
to
passe
by
that
.
Obserue
wee
that
the
Apostle
said
vers
10.
it
pleased
the
father
to
reconcile
al
things
vnto
himselfe
,
and
to
set
at
peace
through
the
bloud
of
his
crosse
,
and
heere
hee
saith
that
the
Colossians
were
reconciled
in
the
body
of
his
flesh
,
hence
ariseth
this
point
of
instruction
.
That
both
the
body
and
bloud
of
Christ
is
the
price
of
redemption
,
and
the
matter
of
reconciliation
,
Both
the
body
and
bloud
of
Christ
be
the
price
of
redemption
.
and
when
wee
read
of
that
wee
haue
remission
of
sinnes
through
the
bloud
of
Christ
,
wee
must
vnderstand
the
whole
passion
of
Christ
,
euen
his
body
broken
,
&
his
bloud
shed
,
a
point
that
need
not
be
stood
vpon
for
the
proof
of
it
(
no
question
)
we
easily
conceiue
and
condescend
to
the
truth
of
it
,
yet
is
it
not
needles
to
be
remembred
,
it
may
serue
to
direct
our
faith
touching
the
death
of
Christ
that
we
are
to
eye
by
faith
the
body
&
bloud
of
Christ
for
the
remission
of
our
sins
,
wee
finde
it
taught
by
Christ
himselfe
that
to
the
nourishment
of
our
soules
to
life
eternall
,
wee
are
by
faith
to
feed
both
on
his
body
and
bloud
Iohn
6.53
.
We
are
to
eye
by
faith
the
body
&
bloud
of
Christ
for
the
remission
of
our
sinnes
.
Except
ye
eat
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloud
,
ye
haue
no
life
in
you
,
and
in
the
next
verse
whosoeuer
eateth
my
flesh
and
drinketh
my
bloud
hath
eternall
life
,
and
our
Sauiour
hath
ordained
in
the
Sacrament
of
the
Supper
outward
visible
signes
both
bread
and
wine
to
represent
&
bring
to
our
remembrance
both
his
body
and
bloud
,
and
to
signifie
vnto
vs
that
Christ
is
distinctly
set
before
vs
in
the
Sacrament
,
as
meat
and
drinke
,
and
as
perfect
spirituall
nourishment
to
our
soules
yea
Bellarmine
himselfe
the
Arch-pillar
of
the
Romane
Synagogue
saith
in
plaine
termes
,
that
the
forme
of
bread
alone
doth
not
exactly
represent
Christ
as
dead
,
vnlesse
withall
there
bee
seene
his
bloud
as
shed
,
and
the
forme
of
wine
alone
doth
not
sufficiently
represent
Christ
as
sacrificed
,
for
(
sayth
hee
)
onely
bloud
is
no
sacrifice
;
Confutation
of
the
Papists
.
wickedly
therefore
deale
the
Papists
,
we
may
conclude
against
them
out
of
this
their
owne
mouths
,
who
in
the
Sacrament
of
the
supper
take
away
the
cup
from
the
people
,
and
will
not
suffer
them
to
haue
it
;
beside
the
breach
of
the
institution
of
the
Sacrament
,
they
goe
flat
against
the
doctrine
of
the
Apostle
,
concerning
one
principall
vse
of
the
Sacrament
,
which
is
to
shew
foorth
the
death
of
Christ
,
which
is
liuely
done
,
when
both
bread
and
wine
are
deliuered
,
one
for
the
flesh
,
the
other
for
the
bloud
and
not
otherwise
,
and
therfore
he
sayth
,
●
.
Cor
.
11.26
.
as
often
as
ye
shall
eat
this
bread
and
drinke
this
cup
,
yee
shew
the
Lords
death
till
he
come
;
yea
,
they
are
no
lesse
commanding
speeches
ver.
28.
let
a
man
eat
of
this
bread
and
drinke
of
this
cup
,
then
that
is
,
let
a
man
examine
himselfe
,
it
is
therefore
sacrilegious
in
the
highest
degree
to
withhold
the
cup
from
the
people
,
it
destroyeth
the
integrity
and
soundnesse
of
the
Sacrament
,
and
leaues
to
the
people
but
a
maimed
and
halfe
matter
of
spirituall
nourishment
in
Christ
,
and
an
halfe
satisfaction
for
their
sinnes
which
is
most
wicked
and
damnable
:
let
vs
therefore
hold
fast
and
reioyce
in
the
perfect
&
most
full
ordinance
of
Christ
,
in
that
both
bread
and
wine
are
deliuered
vnto
vs
,
and
let
vs
not
forgoe
the
comfort
we
may
haue
in
this
poynt
,
that
they
are
visible
signes
of
the
body
and
bloud
of
Christ
,
and
doe
signifie
that
by
faith
we
feed
vpon
whole
Christ
,
both
his
body
and
bloud
for
remission
of
our
sinnes
,
to
the
perfect
nourishment
of
our
soules
to
life
eternall
.
One
thing
further
is
offered
vnto
vs
from
these
words
,
I
haue
heeretofore
spoken
of
it
,
ver
.
14.
therefore
I
will
onely
now
recall
it
to
memory
.
The
Apostle
sayth
not
simply
,
in
the
body
of
his
flesh
,
but
addes
through
death
,
as
before
the
bloud
of
his
crosse
.
Hence
we
are
taught
:
that
we
are
not
to
fasten
the
eyes
of
our
mindes
vpon
the
body
and
bloud
of
Christ
simply
,
Christ
his
body
broken
&
his
bloud
shed
ought
to
be
the
obiect
of
our
faith
.
but
vpon
his
body
broken
,
and
his
bloud
shed
,
especially
when
wee
come
to
the
Sacrament
of
the
Lords
Supper
.
Wouldst
thou
receiue
grace
,
comfort
,
saluation
or
any
blessing
from
the
Lord
,
come
then
to
Christ
hanging
,
bleeding
and
dying
vpon
the
crosse
,
if
thou
come
not
to
God
by
Christ
,
Grace
comfort
and
euery
good
thing
comes
from
God
thorow
the
death
of
Christ
.
and
by
him
suffering
and
bleeding
on
the
crosse
(
as
one
saith
well
)
there
is
no
hearing
God
,
no
helping
God
,
no
sauing
God
,
no
God
of
mercy
to
thee
at
all
.
Come
wee
to
the
second
amplification
of
the
Apostles
proposition
in
the
words
following
(
To
make
you
holy
and
vnblamable
,
&
without
fault
in
his
sight
)
the
word
(
holy
)
to
omit
other
acceptions
of
it
,
doth
heere
signifie
pure
,
cleane
from
all
spot
of
sinne
,
for
so
the
next
words
do
expound
it
vnblameable
,
and
without
fault
,
Interpretation
.
the
word
(
vnblameable
)
is
giuen
to
Christ
,
he
is
said
to
be
a
lambe
vndefiled
,
there
is
the
same
word
that
heere
is
vsed
,
when
therefore
the
Apostle
saith
to
make
you
holy
,
and
addes
further
vnblameable
,
and
without
fault
,
his
meaning
is
this
,
1.
Pet
.
1.19
.
to
make
you
pure
and
cleane
,
so
as
you
cannot
iustly
bee
challenged
,
blamed
or
reprooued
for
any
spot
of
sinne
:
Now
this
holinesse
is
twofold
,
either
by
imputation
of
Christ
his
holinesse
or
inherent
in
vs
,
and
that
is
onely
begun
in
this
life
,
and
shall
be
consummate
and
made
perfect
in
the
life
to
come
,
and
that
the
Apostle
doth
meane
not
only
the
first
,
but
also
the
second
,
it
is
cleere
by
the
like
place
,
Ephes
.
5.26.27
.
where
he
sets
it
out
in
the
same
terms
,
and
sayth
,
it
is
wrought
by
the
washing
of
water
through
the
worde
,
therefore
inherent
holinesse
is
onely
begunne
in
this
life
,
and
to
be
made
perfect
when
wee
shall
bee
personally
set
before
the
Lord
,
and
shall
see
him
face
to
face
in
Heauen
,
so
much
also
the
Apostles
phrase
doth
imply
,
thus
then
the
words
are
to
be
conceiued
,
to
set
you
before
his
owne
face
free
from
all
spot
of
sinne
by
imputation
of
Christs
holinesse
,
and
by
holinesse
inherent
begun
in
this
life
,
to
be
made
perfect
when
you
shall
see
the
Lord
face
to
face
in
Heauen
.
Heere
first
wee
are
to
marke
that
the
Apostle
sayth
,
the
end
why
the
Lord
did
reconcile
the
Colossians
to
himselfe
,
communicating
vnto
them
the
merit
of
Christ
his
death
,
it
was
to
make
them
holy
:
hence
ariseth
this
conclusion
,
Reconciliation
with
God
and
holinesse
inherent
euer
goe
together
.
that
reconciliation
with
God
,
and
holinesse
euen
inherent
begunne
in
this
life
euer
go
together
.
Whosoeuer
is
reconciled
to
God
by
the
death
of
Christ
,
is
in
some
measure
sanctified
,
and
hath
holinesse
begunne
in
him
in
this
life
,
for
it
s
the
end
the
Lord
doth
propound
to
himselfe
in
reconciling
men
vnto
himselfe
,
and
can
the
Lord
bee
disappointed
of
his
end
?
What
shall
withstand
him
?
Tit
.
2
14.
againe
it
is
one
end
of
the
death
of
Christ
to
purge
from
sinne
,
he
gaue
himselfe
,
saith
the
Apostle
,
to
redeem
from
iniquity
,
and
to
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
Therefore
,
to
whomsoeuer
Christ
is
a
Sauiour
by
merit
to
him
also
he
is
a
Sauiour
by
efficacy
,
these
two
are
euer
vndiuided
.
Now
then
is
it
so
,
that
reconciliation
with
God
,
and
holinesse
euer
goe
together
,
They
deceiue
themselues
who
thinke
they
haue
part
in
the
merit
of
Christ
his
death
and
yet
want
holines
.
how
then
do●
they
deceiue
themselues
,
who
thinke
that
the
merit
of
Christ
his
death
belongs
to
them
,
and
yet
haue
not
any
measure
of
holinesse
in
them
,
nay
whatsoeuer
is
holy
they
euen
hate
to
bee
drawen
to
it
,
whatsoeuer
is
vnholy
they
wallow
in
it
,
they
tumble
in
it
,
they
ioy
in
it
,
yea
,
they
euen
wish
to
liue
in
it
,
and
grow
old
in
it
,
such
there
bee
too
many
,
and
yet
they
fancy
to
themselues
,
that
the
merit
of
Christ
belongs
to
them
,
which
indeed
is
a
meere
fancy
helped
forward
by
strong
delusion
of
the
Diuell
:
I
may
bee
bold
to
tell
thee
whosoeuer
thou
art
,
for
the
Lord
himselfe
hath
taught
mee
so
to
speake
,
Heb
.
12.14
.
If
thou
liue
not
in
some
measure
an
holy
life
here
,
thou
shalt
neuer
see
the
face
of
God
to
thy
comfort
and
saluation
,
thou
shalt
see
him
indeede
but
to
thy
shame
and
confusion
,
so
as
thou
shalt
call
to
the
mountaines
to
fall
on
thee
,
and
to
hide
thee
,
but
in
vaine
from
his
presence
;
let
our
meditation
a
little
settle
on
this
poynt
,
and
let
vs
often
thinke
vpon
the
difference
of
holinesse
and
prophanesse
,
the
one
proouing
vnto
vs
euerlasting
ioy
with
God
when
this
life
shall
bee
ended
,
and
the
other
assured
woe
with
the
Diuell
and
his
Angels
in
the
bottomelesse
pit
of
hell
for
euer
,
if
wee
throughly
thinke
of
this
difference
,
wee
shall
finde
it
a
peircing
argument
to
pricke
vs
forward
to
an
holy
life
,
it
will
doubtlesse
force
from
vs
one
of
these
conclusions
.
Now
liue
like
a
Christian
amongst
men
,
and
euer
liue
like
a
Saint
among
the
Angels
in
Heauen
,
or
now
soake
in
sinne
and
wallow
in
filthy
pleasure
for
a
season
,
and
then
rot
in
the
reward
of
it
,
an
euerlasting
curse
from
the
presence
of
the
Lord
,
in
the
pit
of
euerlasting
perdition
.
One
thing
more
briefely
note
wee
,
the
Apostle
saith
,
not
to
make
you
onely
holy
,
but
addes
further
vnblameable
and
without
fault
in
his
sight
,
Hence
wee
may
gather
that
where
the
Lord
hath
begunne
true
holinesse
,
there
he
will
make
it
perfect
,
The
Lord
hauing
begunne
true
holines
in
any
he
will
perfect
it
.
1.
Thes
.
5.23
.
whom
hee
hath
begunne
to
sanctifie
,
he
will
fully
perfect
in
the
end
,
and
this
is
further
cleere
by
that
prayer
of
the
Apostle
,
Now
the
very
God
of
peace
sanctifie
you
throughout
,
this
was
a
prayer
of
faith
,
hee
was
perswaded
the
Lord
would
sanctifie
them
as
himselfe
sayth
Phillip
.
1.6
.
I
am
perswaded
of
this
same
thing
,
that
hee
that
hath
begunne
this
good
worke
in
you
,
will
performe
it
vntill
the
day
of
Iesus
Christ
;
Comfort
to
them
in
whom
the
Lord
hath
begunne
the
least
measure
of
true
holinesse
.
and
this
is
a
notable
comfort
to
all
such
,
in
whom
the
Lord
hath
begunne
the
least
measure
of
true
holinesse
,
they
may
bee
sure
hee
will
perfect
it
.
Some
complaine
of
the
want
of
sanctification
(
an
holy
complaint
found
but
in
few
)
yet
some
thus
complaine
that
they
finde
a
dulnesse
and
deadnesse
in
respect
of
all
good
motions
,
and
the
diuell
taking
aduantage
vpon
this
,
many
times
perswades
them
,
they
are
fallen
away
,
and
God
hath
giuen
them
ouer
.
Such
must
know
,
it
is
a
course
euer
held
by
the
Lord
,
it
is
that
which
Gods
chosen
haue
euer
tasted
,
yet
without
reiection
,
they
haue
had
alterations
in
them
,
somtimes
sweet
motions
in
their
soules
,
sometimes
deadnesse
and
dulnesse
of
heart
,
what
change
thinke
you
felt
Dauid
,
when
hee
cryed
,
Psal
.
15.11
.
Oh
cast
mee
not
away
from
thy
presence
,
and
take
not
thine
holy
Spirit
from
me
.
If
euer
thou
hast
had
the
first
fruites
of
the
Spirit
,
an
hatred
of
thine
owne
sinne
,
a
purpose
of
not
sinning
in
any
thing
,
though
now
deadnesse
possesse
thine
heart
yet
content
thy selfe
,
and
waite
for
full
holinesse
in
time
to
bee
giuen
:
the
Lord
hath
once
begun
holinesse
in
thee
,
and
he
will
perfect
it
.
It
is
an
excellent
place
and
to
bee
remembred
of
vs.
Wee
through
the
Spirit
,
waite
for
the
hope
of
righteousnesse
through
faith
,
The
Apostle
sayth
not
,
Gal.
5.5
.
they
which
are
iustified
doe
in
the
spirit
by
faith
yet
feele
the
hope
of
righteousnesse
,
but
they
wait
still
for
it
.
So
thou
in
the
midst
of
conflicts
and
terrors
which
often
assault
thee
wayt
patiently
for
righteousnesse
and
in
time
it
shall
be
reuealed
and
made
perfect
vnto
thee
in
the
Kingdome
of
heauen
.
VER
.
23.
If
yee
continue
,
grounded
and
stablished
in
the
faith
,
and
bee
not
mooued
away
from
the
hope
of
the
Gospell
,
whereof
ye
haue
heard
,
and
which
hath
beene
preached
to
euery
creature
which
is
vnder
heauen
,
whereof
I
Paul
am
a
Minister
.
The
relation
of
this
verse
,
to
the
former
stands
thus
,
if
yee
continue
in
the
faith
,
yee
shall
bee
set
in
the
sight
of
God
holy
and
vnblameable
,
therefore
continue
in
it
,
and
so
it
also
containes
the
first
argument
,
by
which
the
Apostle
labors
to
perswade
the
Colossians
to
continuance
in
the
faith
taught
by
the
Gospell
,
The
fourth
part
of
this
chapter
an
exhortation
to
continue
in
the
true
faith
.
for
there
begins
the
fourth
part
of
this
Chapter
,
containing
an
exhortation
to
continuance
in
the
faith
;
vrged
by
sundry
arguments
to
the
end
of
the
chapter
,
and
the
first
argument
is
this
.
If
ye
continue
in
the
faith
,
yee
shall
obtaine
the
end
of
your
faith
,
the
saluation
of
your
soules
and
this
is
not
barely
propounded
,
but
amplified
by
the
manner
of
continuance
,
in
these
words
,
grounded
and
established
,
and
further
cleered
by
the
proper
passion
,
or
by
the
property
of
such
as
are
grounded
and
established
,
that
they
suffer
not
themselues
to
bee
mooued
away
from
the
truth
in
the
next
words
,
(
and
bee
not
mooued
away
from
the
Gospell
.
Then
followes
the
meanes
how
they
came
to
haue
that
hope
of
the
Gospell
(
namely
)
by
hearing
the
Gospell
preached
,
and
least
they
should
except
and
say
,
the
Gospell
that
wee
heard
,
wee
heard
it
onely
of
Epaphras
our
Minister
,
and
wee
may
doubt
whether
it
bee
the
true
Gospell
of
Christ
or
no
.
This
obiection
the
Apostle
preuents
by
two
arguments
.
That
first
it
was
the
same
that
was
preached
throughout
the
world
.
And
secondly
,
the
same
that
Paul
preached
,
and
wherof
he
was
a
Minister
:
which
hath
beene
preached
to
euery
creature
,
which
is
vnder
Heauen
,
whereof
I
Paul
am
a
minister
.
Come
we
to
the
word
of
this
verse
,
Interpretation
.
as
they
are
layd
downe
by
the
Apostle
,
and
first
of
these
words
(
if
ye
continue
grounded
&
stablished
in
the
faith
)
the
conditionall
note
(
if
)
doth
not
heere
imply
doubting
in
the
Apostle
of
the
continuance
of
true
beleeuers
in
their
faith
,
as
of
an
vncertaine
euent
,
but
the
excellency
and
difficulty
of
their
vndoubted
continuance
,
and
the
Apostles
earnest
desire
of
the
same
&
that
appeares
in
that
he
therunto
perswades
by
many
arguments
,
Phil
3.11
.
we
finde
the
word
so
vsed
in
many
places
of
the
Scriptures
.
Looke
one
for
many
,
if
by
any
meanes
I
might
attaine
vnto
the
resurrection
of
the
dead
.
The
Apostle
doth
not
there
doubt
of
his
resurrection
,
but
by
that
conditionall
note
makes
it
knowne
,
how
excellent
a
good
thing
it
was
,
and
how
exceeding
much
of
him
desired
.
In
the
Faith
]
By
Faith
we
are
to
vnderstand
the
gift
of
Faith
,
together
with
the
matter
of
it
(
namely
)
the
doctrine
of
Faith
the
Gospell
,
for
the
Apostle
heere
speaks
of
the
gift
of
Faith
,
with
reference
to
the
doctrine
of
Faith
,
as
hee
explaines
himselfe
in
the
next
words
(
hope
of
the
Gospell
)
(
grounded
and
established
)
the
wordes
are
Metaphoricall
,
borrowed
from
knowne
things
.
The
first
from
an
house
built
on
a
sure
foundation
.
The
second
from
such
as
doe
sitte
fast
in
a
sure
seate
,
to
signifie
the
firme
and
constant
resolution
and
condition
of
true
beleeuers
,
thus
then
the
words
are
to
be
construed
and
conceiued
.
If
ye
continue
firme
and
constant
in
faith
wrought
in
you
by
the
Gospell
.
Now
for
the
ground
of
the
first
instruction
,
wee
are
to
marke
that
the
Apostle
vers
4.
said
,
he
heard
of
the
Faith
of
the
Colossians
,
and
heere
hee
perswades
them
to
continuance
in
Faith
,
the
generall
conclusion
following
hence
,
is
this
.
That
we
must
not
onely
beginne
well
,
but
we
must
also
continue
in
goodnes
to
the
end
.
We
must
not
only
beginne
well
,
but
also
continue
in
goodnes
.
The
Lord
doth
require
vs
,
that
we
not
only
like
of
good
and
godly
motions
for
a
time
,
and
after
suffer
them
to
vanish
,
to
be
quenched
and
dye
in
vs
,
but
that
we
so
beginne
that
wee
may
continue
,
and
so
continue
in
goodnesse
that
we
may
indure
to
the
end
.
To
this
purpose
we
find
many
exhortations
,
as
quench
not
the
spirit
,
Stirre
vp
the
gifts
that
are
in
you
as
fire
is
stirred
vp
with
blowing
,
1.
Thef
.
5.10
.
1.
Cor
.
6.13
.
and
stand
fast
in
the
Faith
,
the
equity
and
reason
heereof
is
twofolde
.
First
,
because
the
Lord
respects
the
fruit
,
and
not
the
blossome
,
he
calls
himselfe
Alpha
&
Omega
,
the
beginning
and
the
end
in
many
places
of
the
Reuelation
,
and
therefore
hee
requires
a
good
ende
as
well
as
a
good
beginning
.
Secondly
,
it
is
the
property
of
true
vertue
not
onely
to
begin
well
,
but
also
to
end
well
.
Paul
blames
the
Gallathians
cap
.
3.3
.
that
hauing
begun
in
the
spirit
would
bee
made
perfect
by
the
flesh
,
and
our
Sauiour
shewes
what
shame
it
is
to
him
that
begins
to
build
and
cannot
finish
his
worke
,
Luke
14.30
.
this
man
began
to
build
and
was
not
able
to
make
an
end
.
To
beginne
well
and
not
to
continue
brings
shame
and
therefore
it
is
no
true
vertue
,
for
the
crowne
of
that
is
glory
not
shame
.
Before
we
come
to
vrge
this
duty
,
it
will
not
be
amisse
to
shew
some
speciall
meanes
how
wee
may
continue
in
goodnesse
begun
in
vs
,
for
the
meanes
to
that
purpose
are
not
onely
generall
,
as
diligent
hearing
and
reading
of
the
word
,
prayer
,
Sacraments
,
conference
,
good
company
,
&c.
but
also
more
speciall
,
such
as
serue
peculiarly
for
the
continuance
and
preseruation
of
some
particular
grace
begun
in
vs
,
for
example
.
A
speciall
meanes
for
continuance
of
humilitie
begun
in
our
hearts
,
Special
means
for
continuance
of
humilitie
begun
in
vs.
is
a
continuall
meditation
of
our
own
vilenes
and
corruption
,
a
looking
on
the
good
things
of
other
men
as
well
as
on
our
owne
good
things
,
Philip
.
2.4
.
A
consideration
of
our
owne
grosse
sinnes
.
A
through
examination
without
partiall
affection
of
the
reports
other
men
make
of
vs.
So
a
speciall
meanes
to
continue
loue
to
the
worde
of
God
when
it
is
begun
in
vs
,
Special
means
to
continue
loue
to
Gods
word
begun
in
vs.
is
First
to
labour
to
haue
a
liuely
sence
and
feeling
of
the
sweetenesse
of
the
word
.
For
the
more
we
feele
the
comfort
of
it
,
the
more
wee
shall
bee
enflamed
with
a
loue
to
it
.
Secondly
,
to
keep
daily
obseruation
of
the
accomplishment
of
the
trueth
of
it
in
our selues
or
others
,
either
in
the
mercies
of
God
promised
to
them
that
feare
him
,
or
in
the
iudgments
of
God
threatned
against
the
wicked
.
Thus
we
finde
that
Dauids
loue
to
the
word
was
increased
and
continued
.
Psal
.
119.96
.
I
haue
seen
an
ende
of
all
perfection
,
but
thy
commaundement
is
exceeding
large
;
then
it
followes
in
the
next
verse
,
Oh
how
loue
I
thy
Law
,
it
is
my
meditation
continually
.
As
if
hee
had
said
,
all
things
in
the
world
,
euen
the
most
perfect
come
to
an
ende
,
but
not
on
iot
or
tittle
of
the
word
of
God
faileth
,
but
all
is
accomplished
,
oh
therefore
,
how
loue
I
thy
worde
.
I
might
thus
goe
on
in
many
particulars
,
but
by
this
that
hath
been
said
,
we
haue
some
light
giuen
vs
,
what
speciall
meanes
wee
are
to
vse
for
the
continuance
of
any
grace
already
begun
in
vs.
Now
touching
the
continuance
of
loue
to
the
worde
,
men
haue
need
a
litle
to
be
rowsed
,
for
now
generally
men
begin
to
decline
and
to
fall
from
their
first
loue
,
Reuel
.
2.4
.
as
the
holy
Ghost
speakes
.
We
see
the
truth
is
of
such
maiestie
in
it selfe
,
as
it
captiueth
the
hearts
of
very
reprobates
vnto
a
liking
of
it
,
but
it
is
only
as
a
slash
of
lightning
that
comes
,
and
is
gone
almost
in
a
moment
.
Motiues
to
stir
vs
vp
to
continue
loue
to
the
word
of
God
.
That
men
therefore
may
be
stirred
vp
to
continue
their
loue
and
liking
of
the
word
of
God
,
let
them
consider
these
two
things
.
First
,
as
it
is
not
any
sinne
,
but
continuance
in
that
sinne
without
repentance
till
death
that
brings
damnation
.
So
it
is
not
any
good
in
vs
,
nor
done
by
vs
that
shall
in
mercy
be
rewarded
,
vnlesse
we
continue
in
it
to
the
end
,
only
continuance
in
well
doing
(
without
totall
or
final
falling
from
it
)
shall
be
crowned
;
be
faithfull
to
the
death
,
saith
Christ
to
the
Church
of
Smirna
,
Reuel
.
2.10
.
and
I
will
giue
thee
the
crowne
of
life
.
Againe
,
consider
that
his
condition
is
better
that
neuer
begunne
to
doe
well
,
then
his
who
once
begun
,
and
then
falls
wholly
from
it
.
For
that
is
like
a
relapse
into
some
great
sicknesse
,
which
wee
know
is
most
dangerous
,
it
is
the
doctrine
of
Christ
himselfe
,
Mat
.
12.45
.
that
the
last
state
of
that
man
is
worse
then
the
beginning
,
and
there
is
reason
for
it
,
for
then
followes
hardnesse
,
impenitencie
,
and
a
greater
waight
of
condemnation
,
yea
it
is
dangerous
to
fall
from
grace
though
it
be
but
in
part
,
it
made
Paul
in
doubt
of
the
Galathians
cap
.
4.20
.
If
then
we
would
not
loose
our
labour
,
and
misse
our
reward
;
if
wee
would
not
fall
into
such
a
state
,
as
is
farre
worse
than
if
wee
had
neuer
begun
to
doe
well
,
bringing
with
it
hardnesse
of
heart
,
and
greater
condemnation
,
let
as
many
as
haue
any
loue
to
the
word
,
or
loue
to
their
brethren
,
any
zeale
of
Gods
glory
,
or
other
grace
begunne
in
them
,
labour
by
all
good
meanes
to
continue
and
increase
in
the
same
;
shall
the
wicked
bee
more
constant
in
wickednesse
,
then
wee
in
the
feare
of
the
Lord
?
They
serue
the
Deuill
,
their
owne
lusts
,
and
their
reward
shall
bee
hell
,
and
shall
they
bee
more
constant
in
the
seruice
of
the
Deuill
,
then
we
in
the
seruice
of
our
gracious
God
?
let
it
shame
vs
,
of
this
we
ought
to
be
ashamed
indeed
.
The
next
thing
wee
haue
to
marke
,
is
the
order
of
the
words
of
the
Apostle
,
speaking
of
the
manner
of
continuance
in
the
faith
.
He
saith
grounded
and
stablished
.
Hence
wee
are
taught
,
that
we
must
first
be
grounded
in
Faith
before
we
can
be
established
.
We
must
first
be
grounded
in
faith
before
we
can
be
stablished
in
it
.
First
we
must
be
firmly
setled
in
the
doctrine
of
the
Gospell
,
before
we
can
bee
stable
and
constant
in
the
profession
of
the
Gospell
.
For
why
?
in
common
reason
we
know
it
to
be
true
,
that
there
is
no
constant
stabilitie
but
vppon
firme
ground
,
an
house
or
other
building
neuer
stands
stable
and
constant
vpon
rotten
ground
,
or
on
a
sandie
foundation
,
and
with
this
agrees
that
of
Iames
cap
.
1.8
.
A
wauering
minded
man
is
vnstable
in
all
his
waies
,
the
minde
or
heart
beeing
double
and
deceitfull
,
the
whole
course
of
the
life
is
answerable
,
it
behooues
euery
one
therefore
to
bee
well
grounded
in
the
doctrine
of
the
Gospell
,
yea
such
as
are
ignorant
must
bee
content
,
and
thinke
it
no
shame
in
their
olde
age
to
learne
the
Catechisme
,
and
first
grounds
of
religion
,
&
to
perswade
the
necessity
of
this
duty
,
consider
with
mee
,
Ignorant
persons
must
suffer
themselues
to
be
catechised
in
their
old
age
.
that
such
as
are
ignorant
,
and
not
well
grounded
in
the
knowledge
of
the
trueth
,
they
lie
open
as
a
prey
to
Atheists
and
Papists
,
wee
see
now
the
Papist
gathers
ground
vpon
vs
,
and
no
maruell
,
because
people
are
not
well
grounded
in
the
truth
,
the
Iesuiticall
deceiuers
,
and
Romish
rable
,
besides
their
subtiltie
of
wit
,
wherby
they
are
fit
to
deceiue
,
they
set
many
faire
collours
vpon
their
cunning
perswasions
,
Seauen
faire
deceiuing
colours
of
the
Papists
.
as
first
Scripture
,
but
that
by
addition
,
detraction
,
or
some
allegoricall
sense
&
glosse
depraued
;
secondly
,
depth
of
learning
,
as
Christ
speaks
of
the
deepnesse
of
Satan
,
Reu
.
2.24
.
and
that
confirmed
by
reuelations
;
thirdly
,
great
and
glorious
titles
,
of
Apostolicall
succession
and
antiquitie
;
fourthly
,
humilitie
in
voluntarie
subiection
,
and
not
sparing
the
body
,
as
wee
read
in
the
second
chapter
of
this
Epistle
23.
fiftly
,
fained
and
lying
miracles
,
2.
Thessall
.
2.9
.
sixtly
,
flattering
and
faire
speech
,
of
which
the
Apostle
speakes
,
Rom.
16.18
.
Last
of
all
,
obstinate
suffering
of
death
,
wherein
they
much
glory
,
and
how
shall
a
silly
vnstable
soule
withstand
these
thinges
,
surely
without
the
great
mercy
of
God
,
it
is
not
possible
,
therefore
men
haue
need
to
bee
well
grounded
:
againe
consider
such
as
are
not
well
grounded
in
the
truth
,
they
profit
little
,
or
nothing
by
sermons
,
a
sermon
to
them
is
like
a
great
loafe
set
before
little
children
,
they
stand
and
wonder
at
the
preacher
,
Note
.
but
profit
little
or
nothing
by
the
word
preached
,
and
if
they
see
some
men
of
note
fall
from
true
religion
,
then
they
beg●nne
to
stagger
,
and
are
distracted
into
sundry
cogitations
,
and
say
there
bee
so
many
opinions
as
they
knowe
not
what
to
hold
,
Peter
playing
the
Iew
,
other
Iewes
dissemble
with
him
,
yea
Barnabas
is
brought
into
their
dissimulation
also
.
Wee
see
then
the
necessitie
of
this
duety
,
Gal.
2.13
.
that
it
is
needfull
to
be
grounded
in
the
trueth
.
Let
vs
therefore
neuer
rest
till
we
truly
vnderstand
the
grounds
and
principles
of
religion
,
and
bee
setled
,
and
fully
resolued
of
the
trueth
of
them
,
that
so
we
may
follow
the
truth
in
loue
of
the
truth
,
as
the
Apostle
speaks
,
Ephes
.
4.15
.
and
that
we
may
cheerfully
embrace
it
,
and
constantly
hold
it
both
in
life
and
death
.
For
the
grounding
of
the
next
point
,
wee
are
to
marke
;
the
Apostle
saith
not
,
if
faith
continue
grounded
in
you
,
but
if
ye
continue
grounded
in
the
faith
.
Hence
I
gather
,
that
faith
must
not
bee
built
,
and
as
it
were
set
vppon
our
hearts
,
which
as
the
Prophet
saith
,
Faith
must
not
be
built
on
our
hearts
,
but
our
hearts
must
be
built
vpon
faith
,
as
a
firm
foundation
.
Ierem
.
17.9
.
are
deceitfull
tottering
seats
,
rotten
foundations
,
but
our
hearts
must
bee
built
,
and
set
vpon
faith
as
vppon
a
firme
foundation
,
wee
must
rise
vp
as
a
building
riseth
from
the
ground
vpon
the
foundation
of
faith
,
(
that
is
)
vppon
the
doctrine
of
faith
,
vppon
the
doctrine
of
religion
,
and
the
feare
of
God
taught
and
comprised
in
the
writings
of
the
Prophets
and
Apostles
,
in
which
sense
it
is
said
in
expresse
tearmes
,
that
the
Ephesians
were
built
vppon
the
foundation
of
the
Apostles
and
Prophets
.
Eph.
2.20
.
(
that
is
)
vppon
their
doctrine
,
and
Iude
in
his
Epistle
20.
exhorteth
to
build
our selues
in
our
holy
faith
,
and
the
Apostle
Paule
taking
his
leaue
of
the
Church
of
Ephesus
,
Acts
20.32
.
commendeth
them
to
God
,
and
to
the
word
of
his
grace
,
which
(
saith
he
)
is
able
to
build
further
,
&c.
These
and
many
other
places
of
like
sort
do
meet
together
in
this
point
of
instruction
.
That
our
harts
must
be
built
vpon
the
doctrine
of
faith
,
namely
the
Gospell
,
yea
generally
vpon
the
whole
worde
,
as
a
sure
foundation
,
and
not
the
word
vpon
our
hearts
.
Some
may
say
,
how
is
that
to
be
done
?
I
answere
,
first
by
beleeuing
the
worde
,
for
though
the
doctrine
of
the
worde
bee
a
foundation
in
it selfe
,
yet
●t
is
not
so
to
vs
,
vnlesse
wee
beleeue
it
,
by
faith
wee
are
coupled
and
knit
to
this
foundation
,
and
it
is
made
a
foundation
to
vs.
Secondly
,
by
yeelding
obedience
vnto
it
,
for
so
our
Sauiour
saith
,
Mat
.
7.24
.
hee
that
heareth
of
me
these
words
and
doth
the
same
,
he
is
a
builder
vpon
the
worde
;
yea
,
a
wise
builder
,
he
builds
vpon
it
as
vpon
a
rocke
.
Wee
see
then
that
this
duty
is
cleared
,
and
the
manner
how
to
performe
it
made
knowne
vnto
vs.
First
,
is
this
our
duty
to
build
our selues
vpon
the
Gospel
,
and
generally
vpon
the
worde
,
Confutation
of
the
Papists
.
then
certainely
,
we
are
not
,
as
the
Papists
teach
,
to
build
vpon
the
Church
as
vppon
a
foundation
.
They
teach
,
that
wee
are
to
ground
and
stablish
our selues
vppon
the
authoritie
of
the
Church
,
and
shame
not
to
say
,
there
can
bee
no
certaintie
of
the
points
of
religion
,
no
nor
yet
of
the
Scriptures
themselues
,
but
onely
by
the
iudgement
of
the
present
Church
of
Rome
,
this
is
contrary
to
the
doctrine
now
deliuered
,
and
pr●oued
,
and
this
makes
the
Church
the
foundation
of
Scripture
,
and
not
the
Scripture
the
foundation
of
the
Church
,
as
indeed
it
is
,
and
euery
member
of
the
Church
according
to
the
doctrine
of
the
Apostle
,
must
bee
grounded
vpon
it
.
Ob.
Yea
,
but
saith
the
Papist
,
how
shall
wee
know
Scripture
to
bee
Scripture
,
but
by
the
Church
,
the
Church
doth
determine
which
is
Scripture
,
therefore
the
authoritie
of
the
Church
is
greater
than
Scripture
,
and
in
this
respect
,
as
a
foundation
,
and
the
determination
of
Scripture
to
bee
Scripture
,
is
built
on
the
vniuersall
consent
of
the
Church
?
I
answer
this
with
a
like
question
;
How
shall
wee
know
the
Church
to
bee
the
Church
but
by
the
Scripture
,
yea
,
doubtlesse
the
Scripture
must
needes
first
point
out
the
Church
,
and
that
being
knowne
,
it
determineth
of
the
number
of
the
bookes
of
Scripture
,
yet
by
Scripture
,
and
so
Scripture
is
euer
the
first
ground
and
foundation
.
Againe
,
vniuersall
consent
of
the
Church
doth
not
perswade
the
conscience
that
Scripture
is
Scripture
:
It
is
not
a
sufficient
ground
to
build
vppon
,
but
onely
as
an
inducement
,
it
doth
mooue
to
a
reuerent
regard
of
the
writings
of
the
Apostles
and
Prophets
,
and
thus
saith
Augustine
,
Non
credidissem
scriptura
nisi
me
commouisset
authoritas
Ecclesia
.
Is
it
so
that
our
harts
must
be
built
on
the
word
,
and
not
the
worde
vpon
our
hearts
,
Reproof
of
them
that
will
haue
the
word
of
God
fitted
to
their
hearts
.
then
such
persons
are
far
short
of
their
duety
,
they
come
within
compasse
of
reproofe
,
who
will
haue
the
worde
to
bee
fitted
and
framed
to
their
hearts
,
and
not
their
hearts
to
the
word
,
this
is
to
build
the
worde
on
their
hearts
,
and
not
their
hearts
on
the
worde
,
and
indeed
to
turne
the
speech
of
the
holy
Ghost
to
their
owne
fancy
,
and
to
temper
the
worde
to
their
owne
humor
,
to
set
downe
their
owne
conclusion
,
and
then
force
the
worde
to
prooue
it
;
you
will
say
,
is
there
any
such
?
too
many
without
question
,
is
it
not
thus
with
the
Vsurer
,
one
grounded
in
that
sinne
,
will
not
hee
,
notwithstanding
any
reproofe
,
by
plaine
euidence
of
Scripture
still
holde
his
conclusion
,
and
resolue
to
continue
in
his
sinne
,
and
to
that
purpose
take
paines
to
seeke
out
places
of
Scripture
,
not
to
checke
his
sinne
,
and
to
build
him
vp
in
holy
reformation
,
but
such
as
may
seeme
to
him
(
blinded
with
the
loue
of
his
gaine
)
to
fauour
his
sinne
,
is
it
not
thus
with
the
drunkard
,
the
vncleane
person
,
or
any
other
grosse
and
grounded
sinner
?
yes
surely
,
as
one
sayth
,
no
face
is
so
foule
,
but
it
shall
finde
a
painter
:
no
sinne
is
so
grosse
,
but
some
grounded
in
that
sinne
will
seeke
to
set
a
faire
colour
vppon
it
,
and
not
onely
a
common
colour
,
as
to
call
couetousnesse
good
husbandry
,
pride
cleanlinesse
,
but
which
is
most
wicked
,
to
fetch
painting
out
of
the
worde
of
God
(
whence
I
beseech
you
)
comes
all
extenuation
of
sinne
,
whence
is
it
that
men
quarrell
,
and
wrangle
about
the
nature
,
the
greatnesse
,
the
qualitie
,
or
desert
of
sinne
,
and
say
their
sinne
is
not
so
great
as
Preachers
would
make
it
?
but
euen
from
hence
,
that
they
are
tempering
with
some
place
of
Scripture
to
fit
that
to
their
owne
corrupt
humours
,
and
to
make
that
serue
for
extenuation
of
their
sinne
:
(
for
example
)
some
are
too
bold
with
that
of
the
Apostle
:
Loue
couereth
the
multitude
of
sinnes
:
they
frame
and
construe
too
much
to
their
owne
liking
,
euen
to
backe
them
in
their
concealement
and
smothering
of
some
grosse
sinnes
,
which
they
ought
to
discouer
and
make
known
,
that
they
might
be
punished
,
to
perswade
therefore
to
the
contrary
duty
.
Motiues
to
stirre
vs
vp
to
frame
our
hearts
to
the
word
of
God
.
That
we
labour
to
frame
our
hearts
to
the
word
,
as
the
building
to
the
foundation
,
and
not
the
word
to
our
harts
in
any
part
or
parcell
of
it
,
consider
we
these
two
things
.
First
,
such
as
frame
the
word
to
their
harts
to
abet
them
in
any
sinne
,
and
not
their
hearts
to
the
rule
of
the
worde
,
the
Lord
in
his
iust
iudgement
giues
them
vp
to
follow
the
counsells
of
their
owne
hearts
,
yea
so
farre
,
as
if
they
aske
their
owne
hearts
whether
they
shall
goe
on
in
the
way
to
the
Deuill
,
they
answer
as
false
Prophets
vse
to
do
,
(
goe
and
prosper
)
they
answere
without
checke
and
controlement
(
go
)
it
was
Ahabs
case
:
1.
Kings
12.
in
respect
of
temporary
destruction
:
hee
would
haue
the
worde
of
the
Lord
framed
to
the
pleasing
of
his
owne
fancie
,
going
on
in
a
wrong
course
,
therefore
the
Lord
gaue
him
vp
to
follow
the
liking
of
his
owne
heart
,
and
not
to
take
counsell
with
Micaiah
the
true
Prophet
(
verse
8.
)
but
with
such
as
pleased
his
humour
,
who
bid
him
goe
and
prosper
,
when
he
went
to
his
owne
destruction
.
Againe
,
consider
that
such
as
frame
the
worde
to
their
hearts
to
maintaine
them
in
sinne
,
they
breake
that
commaundement
Deut
.
12.32
.
they
either
put
something
to
the
worde
,
or
take
something
from
it
,
by
wrong
construction
,
or
application
,
they
either
adde
or
detract
,
or
else
it
would
neuer
seeme
to
boulster
out
sinne
,
and
then
in
what
case
they
stand
let
them
see
,
euen
lyable
to
all
the
plagues
written
in
the
booke
of
God
,
and
to
haue
their
portion
taken
out
of
the
booke
of
life
,
Reu
.
22.18
.
●9
.
if
then
we
would
not
be
giuen
ouer
to
the
lust
of
our
owne
hearts
,
to
follow
it
to
our
owne
destruction
,
if
we
would
not
haue
our
portion
taken
out
of
the
book
of
God
,
and
stand
subiect
to
al
the
plagues
that
are
written
in
the
booke
of
God
,
let
s
take
heed
wee
neuer
goe
about
to
frame
,
the
word
to
the
corruption
of
our
hearts
to
vphold
vs
in
sinne
,
but
let
vs
frame
our
hearts
and
make
them
plyable
to
beleeue
and
obey
the
worde
in
all
things
,
yea
neuer
giue
thy selfe
rest
till
the
worde
lye
vnder
thine
heart
euen
hidde
as
Dauid
saith
,
Psalm
119.11
.
as
a
foundation
on
which
all
thy
affecti
:
ons
and
actions
are
grounded
and
built
,
and
pray
euer
with
(
Dauid
)
in
the
same
Psalme
verse
36.
Incline
,
bend
downe
mine
heart
vnto
thy
testimonies
:
and
not
thy
testimonies
to
my
heart
.
Now
to
the
words
following
:
(
and
bee
not
moued
away
from
the
hope
of
the
Gospell
:
)
by
hope
of
the
Gospell
)
wee
are
not
to
vnderstand
the
thing
hoped
for
,
Interpretation
.
(
n
)
life
and
glory
in
heauen
,
as
verse
.
5.
but
the
gift
and
grace
of
hope
wrought
in
the
heart
by
the
Gospell
which
is
a
certaine
,
and
patient
expectation
of
life
eternall
,
purchased
by
the
actiue
and
passiue
obedience
of
Christ
and
promised
in
the
Gospell
to
all
that
truely
beleeue
in
him
,
and
not
to
bee
mooued
away
from
it
,
is
not
to
loose
it
,
not
to
let
it
fall
out
of
our
hearts
,
and
so
the
wordes
are
breefly
thus
to
bee
conceaued
:
and
loose
not
your
certaine
and
patient
expectation
of
life
eternall
purchased
by
the
perfect
obedience
of
Christ
,
and
promised
in
the
Gospell
to
all
that
truly
beleeue
in
him
.
The
first
thing
wee
haue
to
marke
from
these
words
is
,
that
the
Apostle
makes
it
the
property
of
such
as
are
surelie
grounded
,
and
established
in
the
true
faith
,
not
to
bee
mooued
away
from
a
certaine
expectation
of
life
eternall
.
Hence
we
conclude
that
true
beleeuers
may
haue
,
and
haue
indeed
a
certaine
and
immoueable
hope
of
life
eternall
,
they
certainely
looke
for
life
and
saluation
,
True
beleeuers
may
and
do
certainely
look
for
eternall
life
.
for
why
(
hope
is
the
daughter
of
Faith
,
and
true
Faith
beeing
a
necessary
fruite
euer
following
election
,
as
appeares
plainely
:
Acts
13.48
,
and
so
an
infallible
argument
of
confirmation
to
the
soule
of
him
in
whom
it
is
,
that
hee
is
elected
to
life
and
saluation
,
it
must
needs
bring
foorth
an
hope
correspondent
and
answerable
vnto
it
,
euen
a
certain
expectation
of
that
which
is
vndoubtedly
beleeued
.
Againe
the
hope
of
true
beleeuers
comes
from
the
testimony
of
the
Spirit
,
and
is
one
of
the
fruits
of
Gods
spirit
as
might
bee
prooued
at
large
,
and
therefore
it
is
certaine
and
sure
.
Ob.
Yea
but
saith
the
Papist
,
true
faith
may
be
lost
,
the
testimony
of
the
Spirit
may
be
extinct
,
the
fruits
of
graces
may
wither
and
come
to
nothing
,
how
then
can
any
man
build
on
these
grounds
certaine
and
neuer
fayling
hope
of
life
eternall
,
see
the
boldnesse
of
carnall
reason
,
when
men
trust
to
that
and
want
the
guidance
of
Gods
spirit
,
what
is
this
but
to
call
into
question
the
promise
of
God
,
the
deedes
of
our
blessed
Sauiour
,
the
prayer
of
Christ
,
the
eternall
loue
of
God
,
and
his
vnchangeable
decree
of
sauing
some
.
For
why
?
wee
come
to
haue
certaine
expectation
of
life
eternall
by
true
faith
,
and
the
testimony
of
the
Spirit
of
God
,
and
that
grounded
on
the
promise
of
God
,
who
is
faithfull
and
cannot
deceiue
vs
,
vpon
the
deeds
of
Christ
,
together
with
whom
(
as
many
as
truely
beleeue
)
are
quickned
and
raised
,
Ephes
.
2.5.6
.
and
made
to
sit
in
certaine
hope
of
heauenly
possession
,
vpon
the
prayer
of
our
Sauiour
that
could
not
be
in
vaine
,
but
was
heard
of
his
heauenly
Father
:
Ioh
.
17.20.21
vpon
the
eternall
loue
of
God
,
from
which
nothing
can
deuide
vs
:
Rom.
8.39
.
vpon
the
vnchangeable
decree
of
God
that
stands
fast
for
euer
,
sealed
with
this
seale
,
the
Lord
knoweth
who
are
his
.
2.
Tim
.
2.19
.
Let
not
then
any
enemy
of
Gods
grace
,
thinke
that
hee
is
able
to
raze
this
foundation
of
comfort
,
A
sure
foundation
of
comfort
to
all
true
beleeuers
.
no
,
no
,
as
many
as
truely
beleeue
,
and
haue
the
witnes
of
Gods
Spirit
,
and
the
fruits
of
his
grace
,
they
haue
a
certaine
and
immoueable
hope
of
life
eternall
,
&
may
reioyce
with
ioy
vnspeakable
and
glorious
as
sayth
the
Apostle
,
1
Pet
.
1.8
.
and
be
thankefull
to
God
,
for
this
inestimable
gift
,
knowing
this
,
that
the
gates
of
hell
shall
neuer
be
able
to
preuaile
against
them
.
For
concluding
of
the
next
point
wee
are
to
marke
the
phrase
and
forme
of
speech
vsed
by
the
Apostle
,
hee
saith
not
,
&
loose
not
by
carelesse
negligence
,
but
bee
not
moued
away
from
the
hope
of
the
Gospell
,
this
by
necessary
implication
poynteth
out
the
state
and
condition
of
such
as
haue
certain
hope
of
life
eternall
(
namely
)
this
that
their
hope
shall
at
one
time
or
other
bee
assaulted
,
there
shall
be
euer
enemies
that
will
set
vpon
it
,
and
labour
to
driue
them
from
their
hold
,
yea
saith
Luther
,
The
hope
of
true
beleeuers
shall
at
one
time
or
other
be
assaulted
.
as
soone
as
we
lay
hold
vpon
Christ
by
Faith
,
and
certainly
looke
for
saluation
by
him
forthwith
our
enemies
the
worlde
the
flesh
and
the
Deuill
rise
vp
against
vs
hating
and
persecuting
vs
most
cruelly
both
in
body
and
soule
,
and
they
vse
their
greatest
skill
,
and
bend
their
chiefest
force
,
especially
against
our
hope
and
expectation
of
life
eternall
.
Hence
it
is
,
Ephes
.
6.17
.
that
the
hope
of
true
Christians
is
compared
by
the
Apostle
to
an
helmet
,
which
as
we
know
is
a
chiefe
part
of
a
Souldiers
furniture
prouided
to
defend
his
head
,
and
put
on
to
receiue
blowes
driuen
against
his
head
in
which
similitude
is
also
implied
one
speciall
reason
,
why
the
enemies
of
saluation
doe
chiefly
set
vpon
hope
,
and
labour
to
moue
vs
away
from
our
hope
of
eternall
life
,
because
therein
they
strike
at
the
head
,
euen
the
head
of
all
comfort
,
as
the
Apostle
saith
.
1.
Cor
.
15.19
.
If
in
this
life
onely
we
haue
hope
in
Christ
,
wee
are
of
all
men
the
most
miserable
.
If
our
hope
be
confined
to
this
life
onely
,
Note
.
if
our
hope
of
eternall
life
be
cut
off
;
then
farewell
all
the
comfort
of
a
Christian
,
yea
therein
they
strike
at
the
head
of
all
piety
and
religion
,
and
constant
continuance
in
the
feare
of
God
,
for
this
it
was
that
made
Moses
endure
affliction
without
discouragement
,
Heb
.
11.27
.
his
hope
as
an
ankor
was
cast
within
the
vail
of
heauen
,
and
this
indeed
made
the
Martyrs
passe
throgh
the
fire
with
singing
and
reioycing
,
it
was
the
Deuils
drift
in
Iobs
affliction
to
make
him
vtter
wordes
of
blasphemy
and
distrust
,
Iob
.
13.15
.
as
appeares
by
Iobs
constant
resolution
to
the
contrary
,
if
the
Lord
should
kill
mee
,
yet
would
I
trust
in
him
,
yea
further
,
the
enemies
of
saluation
labour
most
of
all
against
hope
,
Despaire
is
a
principall
heresie
.
to
bring
to
despaire
,
because
that
is
a
maine
and
principall
heresie
,
it
denieth
God
to
be
a
Father
,
Iesus
Christ
a
Sauiour
,
the
holy
Ghost
a
Comforter
,
yea
,
it
denies
the
loue
,
the
truth
and
the
power
of
God
,
that
God
hath
any
loue
to
mankinde
,
truth
in
his
word
or
power
to
performe
his
promise
,
and
therefore
no
maruell
though
the
enemies
of
true
beleeuers
bend
their
subtilty
and
strength
against
their
hope
of
life
eternall
.
And
these
things
make
it
most
plaine
,
that
so
long
as
the
Diuell
is
the
Diuell
,
a
roaring
Lyon
,
and
thirsting
after
nothing
more
then
the
bloud
of
the
Saints
,
our
hope
of
life
and
saluation
shall
neuer
want
enemies
to
assault
it
,
but
the
Diuell
will
one
way
or
other
try
,
both
his
cunning
by
lies
and
errours
and
his
strength
,
by
violence
to
mooue
vs
away
from
our
hope
of
life
eternall
,
and
therefore
it
behooueth
as
many
as
haue
this
hope
euer
to
stand
vpon
their
guard
,
to
be
ready
armed
and
prouided
against
assaults
,
and
before
the
time
of
triall
and
assault
come
,
They
that
haue
hope
of
eternall
life
must
bee
euer
prouided
to
withstand
assaults
.
Psal
.
119.116.117
.
euer
to
pray
with
Dauid
,
stablish
me
that
in
time
of
triall
I
bee
not
disapointed
of
my
hope
,
stay
thou
me
and
I
shall
be
safe
,
for
if
wee
vpon
our
hope
,
of
eternall
life
in
time
of
health
,
and
out
of
triall
beginne
to
be
quiet
with
our selues
,
if
we
beginne
to
bee
secure
and
presumptuous
,
let
vs
be
sure
wee
are
not
farre
from
danger
.
Wee
must
consider
that
there
is
in
them
that
truely
beleeue
no
such
certainty
of
hope
,
as
hath
in
it
no
wauering
or
doubting
at
all
:
no
,
no
grace
is
euer
for
the
time
of
this
life
mingled
with
the
contrary
corruption
,
wee
must
remember
that
wee
in
regard
of
the
infirmity
of
our
flesh
are
wauering
and
staggering
,
and
haue
in
vs
cause
of
humbling
:
that
so
we
may
haue
recourse
to
the
Lord
by
prayer
to
be
stablished
in
our
hope
,
and
then
come
hell
,
Diuell
,
flesh
,
or
any
enemie
of
our
saluation
,
if
the
Lord
staie
vs
we
shall
stand
fast
,
and
bee
sure
not
to
miscarry
.
Yea
but
will
some
say
,
the
Lord
sometimes
for
the
triall
of
the
faithfull
,
in
the
very
act
of
the
assault
,
when
Satan
is
laying
siege
to
the
consceience
of
true
beleeuers
,
labouring
by
the
sight
of
sin
to
driue
to
despaire
,
the
Lord
seemes
to
withdraw
his
hand
and
to
hide
his
face
,
his
loue
and
his
mercy
are
so
ouershadowed
with
the
cloud
of
present
affliction
that
they
cannot
be
seene
.
What
is
to
bee
done
in
such
a
case
,
and
how
then
shall
a
man
bee
able
to
hold
out
,
and
not
be
driuen
besides
his
hope
of
eternall
life
.
To
this
I
answere
,
in
such
case
and
in
such
a
time
wee
must
first
consider
the
Lords
manner
of
working
that
hee
then
worketh
not
openly
and
sensibly
,
but
secretly
,
that
then
hee
hath
his
secret
working
for
the
supporting
of
his
children
,
that
they
fall
not
quite
away
,
and
wee
must
then
contrary
to
our
owne
sence
and
feeling
,
cleaue
fast
to
his
word
and
promise
,
euen
to
the
bare
word
,
when
all
other
things
for
triall
seeme
contrary
vnto
vs
,
thus
did
Abraham
as
the
Apostle
sayth
,
Rom.
4.18
.
aboue
hope
when
he
had
no
reason
to
hope
,
then
he
hoped
knowing
the
secret
power
and
working
of
the
Lord
.
Againe
,
in
such
case
wee
are
to
thinke
vpon
the
former
and
forepassed
mercy
of
God
towards
vs
,
as
Dauid
sayth
,
when
his
Spirit
was
in
perplexity
,
within
him
and
his
heart
amased
.
He
remembred
the
time
past
and
meditated
in
the
workes
of
the
Lord
.
Psal
,
143.4.5
.
but
heere
will
Satan
lay
before
the
conscience
a
stumbling
block
&
tell
a
man
in
time
of
conflict
,
that
in
this
respect
his
sinne
is
the
greater
and
more
grieuous
,
in
that
it
hath
been
committed
against
so
great
mercy
receiued
,
the
greatnesse
of
mercy
formerly
receiued
doth
aggrauate
his
sinne
,
therefore
to
helpe
our selues
againe
,
and
to
repell
and
beat
back
also
this
assault
,
we
are
further
to
call
to
minde
,
and
remember
the
examples
of
many
seruants
of
God
as
Dauid
,
Peter
,
and
such
like
.
To
whom
the
Lord
hath
remitted
great
sinnes
committed
after
great
mercy
receiued
:
And
that
wee
may
set
before
vs
such
examples
for
our
comfort
and
the
confirmation
of
our
hope
,
it
is
plainely
taught
by
the
Apostle
Rom.
15.4
.
whatsoeuer
things
are
written
aforetime
,
are
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
might
haue
hope
.
And
that
the
holinesse
of
such
men
should
not
hinder
vs
from
looking
on
them
for
our
comfort
:
Saint
Iames
makes
it
plaine
in
that
particular
of
prayer
,
Iames
5.17
.
where
hee
sayth
,
the
prayer
of
a
righteous
man
auaileth
much
if
it
bee
feruent
:
for
example
the
prayer
of
Elias
.
Ob.
Now
some
might
say
,
Oh
but
Elias
was
a
man
indued
with
a
rare
measure
of
grace
,
and
we
are
farre
short
of
that
holinesse
that
was
in
him
,
this
the
Apostle
preuents
,
and
sayth
that
hee
was
subiect
to
the
like
passions
that
we
are
,
as
if
hee
had
sayd
,
what
doe
you
stand
to
reason
against
your selues
,
hee
was
subiect
to
the
like
passions
that
wee
are
,
giuing
vs
to
vnderstand
that
the
holinesse
of
the
man
set
before
vs
for
example
in
Scripture
,
ought
not
to
discourage
vs
from
doing
the
like
duety
,
or
expecting
the
like
comfort
that
hee
receiued
.
Thus
wee
see
how
as
many
as
haue
hope
of
eternall
life
are
to
arme
themselues
to
encounter
the
assaults
of
Satan
layd
against
their
hope
,
before
the
assaults
they
are
to
haue
recourse
to
the
Lord
by
prayer
that
in
the
power
of
his
might
they
may
bee
able
to
stand
,
in
time
of
the
assault
,
they
are
to
thinke
on
the
Lords
secret
manner
of
working
,
and
on
his
forepassed
mercy
towards
them
,
and
to
call
to
minde
the
examples
of
Gods
children
,
to
whom
hee
hath
remitted
great
sinnes
after
great
mercy
receiued
.
and
that
their
holines
ought
not
to
discourage
vs
from
looking
for
the
like
comfort
that
they
receiued
.
One
thing
further
wee
may
note
from
these
words
the
Apostle
sayth
not
,
bee
not
mooued
away
from
hope
at
large
,
indefinitely
,
but
from
the
hope
of
the
Gospell
.
Whence
it
followeth
,
that
the
doctrine
of
the
Gospell
,
the
doctrine
of
the
remission
of
sinnes
and
life
euerlasting
by
Christ
,
The
doctrine
of
the
Gospel
only
workes
hope
of
eternall
life
.
is
that
only
which
works
in
vs
hope
&
expectation
of
life
eternall
:
it
is
not
the
Law
that
can
bring
foorth
this
effect
,
the
Law
properly
worketh
in
vs
no
sauing
grace
of
faith
,
hope
,
or
the
like
:
hence
it
is
,
that
the
Law
is
called
a
killing
letter
,
and
the
Gospell
only
the
word
of
life
.
2.
Cor
.
3.
Acts.
5.26
.
and
the
word
of
saluation
,
Act.
13.26
.
and
many
other
places
might
bee
brought
to
prooue
that
the
Gospell
only
worketh
in
vs
faith
in
Iesus
Christ
,
and
certaine
hope
of
life
eternall
.
And
first
,
this
makes
knowen
that
the
hope
of
Papists
is
no
true
hope
,
for
their
hope
,
Confutation
of
the
Papists
.
as
their
owne
words
testifie
is
grounded
vpon
performance
of
those
things
God
requires
of
them
,
so
farre
foorth
as
they
are
able
to
do
them
,
this
hope
is
rather
of
the
Law
then
of
the
Gospell
,
he
that
will
ground
his
hope
vpon
performance
of
those
things
,
God
requireth
of
him
,
so
far
as
he
is
able
to
do
them
,
hath
no
reason
in
the
world
to
hope
for
any
good
at
Gods
hand
,
for
who
is
so
blinded
with
selfe
conceit
and
bewitched
with
selfe
loue
that
sees
not
how
farre
short
he
comes
of
doing
that
hee
might
doe
,
both
in
the
estate
of
nature
and
grace
to
leaue
them
therefore
,
and
to
apply
the
point
to
our selues
,
is
it
so
that
it
is
the
proper
worke
of
the
Gospell
to
bring
men
to
certaine
hope
of
life
&
saluation
.
Let
vs
then
further
meditate
on
this
point
to
this
purpose
,
we
haue
had
by
the
mercy
of
God
,
Wee
must
looke
that
the
Gospell
haue
the
proper
effect
of
it
amongst
vs.
the
Gospell
sounding
amongst
vs
many
yeeres
,
let
vs
therefore
looke
that
the
Gospell
haue
the
proper
effect
and
worke
of
it
amongst
vs
in
this
particular
,
that
it
beget
in
euery
one
of
vs
a
liuely
hope
of
eternall
life
,
euen
a
true
hope
,
not
proceeding
from
Satanicall
illusion
or
presumption
,
such
as
is
the
hope
of
the
greatest
part
in
the
world
,
but
from
good
grounds
from
true
faith
in
Christ
,
and
from
the
testimony
of
his
spirit
,
and
from
the
fruites
of
it
,
looke
that
wee
haue
such
an
hope
,
for
that
is
the
kindly
and
naturall
worke
of
the
Gospell
.
And
that
I
may
not
barely
propound
this
without
enforcement
by
some
reasons
to
moue
vs
vnto
it
,
consider
with
me
these
two
.
First
,
if
the
Gospell
haue
not
wrought
in
vs
some
measure
of
certaine
hope
of
life
eternall
,
we
are
yet
(
for
any
thing
wee
know
)
in
no
better
state
then
the
very
damned
Deuills
in
hell
,
for
they
know
the
story
of
the
Gospell
,
ye●
they
beleeue
it
to
be
true
,
yet
so
as
they
tremble
,
yea
haue
no
comfort
by
it
to
themselues
.
Againe
,
if
wee
bee
such
as
haue
any
hope
,
if
wee
bee
as
it
were
desperate
persons
vnder
the
Gospell
,
wee
shall
in
time
of
triall
bee
most
desperate
,
for
as
our
Sauiour
sayth
,
if
light
become
darkenesse
,
how
great
is
that
darkenesse
?
If
that
which
is
sweete
in
it selfe
become
bitter
to
vs
,
how
great
then
is
that
bitternesse
?
Come
to
experience
in
this
,
aske
a
desperate
conscience
what
comfort
it
findes
in
the
doctrine
of
the
gospell
the
doctrine
of
remission
of
sinnes
,
Note
.
and
wee
shall
finde
it
will
answer
,
it
is
so
farre
from
finding
comfort
in
that
,
as
nothing
in
the
world
doth
more
gall
and
grind
it
,
and
there
is
reason
for
it
,
because
it
hath
no
part
in
that
comfort
,
it
is
the
case
of
the
damned
in
hell
,
their
torments
in
hell
are
increased
vpon
them
by
the
consideration
of
the
losse
of
the
comfort
in
heauen
,
they
are
not
onely
tormented
with
paines
of
sence
,
but
of
losse
,
so
such
as
are
in
a
desperate
state
,
vnder
a
sence
and
feeling
of
Gods
anger
:
their
desperation
and
their
discomfort
is
greater
in
consideration
of
the
sweete
comfort
of
the
Gospell
because
they
are
perswaded
it
belongs
not
vnto
them
.
If
then
we
would
not
find
our selues
(
for
any
thing
wee
know
to
the
contrary
,
in
the
same
state
with
the
Deuill
in
hell
,
if
we
would
not
onely
be
hopelesse
,
but
euen
find
our selues
plunged
(
specially
when
the
time
of
triall
shal
be
)
into
the
depth
of
fearefull
desperation
,
let
vs
be
carefull
now
while
the
Gospell
is
sounding
in
our
eares
in
this
day
of
saluation
as
the
Apostle
speakes
,
2.
Cor
.
6.2
.
that
the
Gospell
may
produce
the
proper
fruit
and
effect
of
it
in
our
hearts
,
that
we
may
haue
such
an
hope
wrought
in
vs
by
the
Gospell
as
shall
neuer
deceiue
nor
make
vs
ashamed
,
because
the
loue
of
God
is
shedde
abroad
in
our
hearts
by
the
Holie
Ghost
.
Come
we
to
the
next
words
(
whereof
ye
haue
heard
)
these
words
containe
a
specification
of
what
Gospell
the
Apostle
meant
in
the
wordes
before
(
namely
)
that
which
yee
haue
heard
preached
by
Epaphras
,
wherein
as
wee
heard
in
the
resolution
of
this
verse
is
implied
the
meanes
how
the
Colossians
came
to
haue
hope
of
life
and
saluation
(
namely
)
by
hearing
the
Gospell
preached
vnto
them
,
the
words
in
the
original
are
thus
,
the
Gospel
which
you
haue
heard
;
there
is
no
difficulty
in
the
words
,
for
the
sence
they
are
to
bee
taken
in
the
proper
signification
as
they
are
laied
downe
.
The
Gospel
which
you
haue
heard
,
and
that
preached
vnto
you
,
for
so
much
the
words
following
giue
vs
to
vnderstand
.
I
passe
ouer
that
which
.
I
noted
before
vppon
the
verie
same
wordes
verse
5.
the
thing
wee
are
hence
to
obserue
for
the
ground
of
our
instruction
is
this
.
That
the
Apostle
is
not
content
to
say
continue
grounded
and
stablished
in
the
Faith
,
and
bee
not
moued
away
from
the
hope
of
the
Gospell
in
generall
,
but
hee
adds
further
more
specially
,
the
Gospell
which
you
haue
heard
:
the
generall
conclusion
that
comes
from
hence
is
this
that
one
speciall
cause
of
falling
back
from
faith
.
of
declining
,
One
speciall
cause
of
falling
back
and
declining
in
any
grace
,
is
forgetfulnes
of
particular
doctrin
heard
preached
.
in
hope
or
any
other
grace
is
forgetfulnesse
of
those
particular
things
which
wee
haue
heard
preached
vnto
vs
,
when
wee
decline
or
decay
in
religion
in
the
feare
of
God
or
in
any
other
grace
,
it
is
by
forgetting
and
letting
slippe
out
of
our
mindes
the
particular
doctrine
which
we
haue
heard
and
in
former
times
receiued
.
Reu
.
3.2
,
Our
Sauiour
exhorting
the
Angell
of
the
Church
of
Sardi
,
beeing
fallen
into
a
drowsie
security
,
to
awake
and
strengthen
the
things
which
remaine
,
that
are
ready
to
dye
,
he
sets
downe
this
as
the
meanes
and
remedy
vers
.
3.
remember
therefore
how
thou
hast
receiceiued
and
heard
,
and
hold
fast
and
repent
,
thereby
making
knowne
vnto
them
,
that
forgetfulnes
of
things
heard
was
the
cause
of
their
decay
in
religion
,
and
the
remembrance
of
them
would
be
a
meanes
of
repentance
and
recouery
,
the
holy
Ghost
Hebrews
12.
perswading
to
pacience
in
time
of
affliction
sayth
,
verse
.
5.
haue
ye
forgotten
the
consolation
which
speaketh
vnto
you
as
vnto
children
?
For
so
the
words
are
to
be
conceiued
,
as
vttered
with
an
interrogation
haue
ye
forgotten
?
Heb
.
12.5.6.7
.
then
he
brings
to
their
remembrance
a
place
out
of
the
old
testament
,
my
sonne
&c.
whence
it
is
cleare
that
we
are
to
conceiue
his
speech
as
if
he
had
thus
saide
,
Pro
.
13.11
.
you
ought
not
to
forget
the
comfortable
word
of
exhortation
,
you
haue
heeretofore
heard
,
and
that
hath
beene
taught
tending
to
stablish
your
hearts
and
to
make
you
stedfast
,
by
remembring
it
,
you
may
hee
strengthened
in
paience
,
and
by
forgetting
it
,
you
shall
finde
the
contrary
effect
,
you
shall
faint
in
your
minds
,
and
not
be
able
to
hold
out
in
time
of
triall
.
If
therefore
wee
would
not
decline
in
faith
,
in
hope
,
and
goe
backeward
in
grace
and
good
things
,
our
duety
is
that
which
the
holy
Ghost
hath
taught
vs
,
We
are
to
giue
diligent
heed
to
things
heard
and
not
let
them
slip
out
of
our
mind●
.
Heb
.
2.1
.
we
are
diligently
to
giue
heed
to
the
things
which
wee
haue
heard
that
we
be
not
retchles
,
and
loose
hearers
,
that
the
things
heard
,
run
not
through
vs.
Many
things
taught
are
heard
of
some
with
delight
,
their
minds
seeme
to
bee
rauished
for
the
time
with
ioy
at
the
hearing
of
them
,
as
Christ
saith
of
the
Iewes
,
Iohn
was
a
burning
and
a
shining
candle
,
and
ye
would
for
a
season
haue
reioyced
in
his
light
,
yet
suddenly
they
slip
away
from
them
,
Iohn
5.35
.
as
if
they
had
neuer
heard
them
.
This
comes
partly
from
the
corruption
of
nature
,
and
partly
from
the
Deuill
,
heauenly
things
are
so
contrary
to
our
corrupt
affections
,
that
for
them
to
abide
in
vs
is
euen
like
fire
and
water
to
abide
together
,
and
the
Deuill
doth
what
he
can
to
quench
the
light
of
them
in
our
harts
,
and
vtterly
to
race
out
the
remembrance
of
them
,
and
not
to
leaue
any
print
of
them
,
let
vs
then
,
knowing
this
corruption
of
our
nature
,
and
the
working
of
Satan
,
labour
with
care
and
diligence
to
keep
things
heard
and
learned
,
let
the
remembrance
of
them
be
daily
renued
in
vs
by
continuall
meditation
and
thinking
vpon
them
,
and
to
helpe
vs
forward
in
this
duty
consider
.
First
that
by
meditating
and
calling
to
minde
things
heard
,
we
come
to
the
greatest
measure
of
knowledge
,
yea
to
apply
the
doctrin
taught
more
particularly
to
our selues
then
our
teachers
either
do
or
can
doe
,
because
(
if
it
please
God
to
open
our
eies
,
wee
are
best
acquainted
with
our
owne
estate
,
and
can
best
apply
the
doctrine
heard
to
our
owne
instruction
and
comfort
,
as
a
mans
owne
hand
can
better
apply
the
plaister
to
his
secret
sore
if
hee
will
endure
it
,
and
take
paines
to
doe
it
,
then
the
hand
of
the
most
skilfull
Chyrurgion
,
this
no
doubt
was
Dauids
meaning
when
he
said
he
was
wiser
then
his
teachers
Psalm
.
119.99
.
and
hee
makes
this
indeed
the
reason
,
for
thy
testimonies
are
my
meditation
.
Againe
consider
that
the
doctrine
of
the
word
heard
truely
preached
,
shall
one
day
euen
at
the
day
of
iudgement
bee
that
by
which
wee
must
bee
iudged
,
by
which
all
workes
must
bee
tried
as
the
Apostle
saith
,
Romanes
2.16
.
at
that
day
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
according
to
my
Gospell
,
if
then
wee
doe
not
call
to
minde
and
remember
things
learned
:
Note
.
the
doctrine
heard
shall
at
the
day
of
iudgement
bee
a
bill
of
inditement
against
vs
,
especially
if
wee
heard
it
with
delight
,
and
afterward
haue
let
it
slip
from
vs
it
shall
then
leaue
vs
without
all
excuse
,
it
shall
bee
a
bill
of
inditement
,
and
a
fearefull
sentence
of
condemnation
against
vs
,
and
in
consideration
of
these
things
let
vs
bee
stirred
vp
to
follow
the
councell
of
the
wise
man
,
both
to
take
fast
holde
of
instruction
,
Pro
.
4.13
.
and
not
to
let
it
slip
from
vs
,
let
vs
keepe
it
fast
and
sure
when
we
haue
laid
hold
vpon
it
.
Now
to
that
which
followeth
.
And
which
hath
beene
preached
to
euery
creature
which
is
vnder
heauen
,
&c.
)
in
these
words
is
the
first
argument
of
preuention
,
whereby
the
Apostle
doth
preuent
an
obiection
of
the
Colossians
,
they
might
say
the
Gospell
wee
heard
was
onely
preached
vnto
vs
by
Epaphras
our
minister
,
and
wee
may
doubt
whether
it
be
the
true
Gospell
of
Christ
or
no
,
this
the
Apostle
preuents
.
First
by
this
argument
,
that
it
was
the
same
Gospell
which
was
preached
to
all
nations
of
the
world
,
for
so
the
words
are
to
be
conceiued
,
as
appeares
plainely
by
conference
of
those
two
places
together
Mark
.
16.15
.
Interpretation
.
Mat
.
28.19
.
by
euery
creature
vnder
heauen
is
meant
all
nations
of
the
world
.
If
any
say
,
we
read
of
certaine
nations
newly
conuerted
in
latter
times
.
Ob.
I
answer
as
before
vers
.
6.
that
is
to
bee
vnderstood
of
the
profession
of
the
Gospell
by
publique
authority
,
the
Gospell
sounded
foorth
in
the
daies
of
the
Apostles
to
all
nations
,
but
it
was
not
receaued
by
publike
authority
till
the
time
of
Constantine
and
Theodosius
.
The
point
I
will
obserue
from
these
words
hauing
spoken
of
the
same
in
substance
ver
.
6.
it
shall
be
from
the
purpose
of
the
Apostle
in
this
place
(
namely
)
the
preuenting
of
that
obiection
that
the
Gospell
they
heard
was
onely
preached
by
Epaphras
whereas
the
Apostle
doth
preuent
this
obiection
on
this
manner
.
That
is
the
true
doctrine
of
the
Gospell
that
agreeth
with
the
doctrine
of
the
Apostles
preached
to
all
the
world
.
The
Gospell
you
haue
heard
is
the
Gospell
preached
to
all
the
world
,
hence
I
gather
thus
much
.
That
indeede
that
is
the
true
doctrine
of
the
Gospell
which
is
consonant
and
agreeable
to
the
doctrine
of
the
Apostles
preached
throughout
the
whole
world
,
vniuersality
of
doctrine
,
and
generall
ouerspreading
of
it
,
is
not
sufficient
to
proue
it
to
be
true
,
(
for
so
any
heresie
may
bee
forced
vpon
men
,
vnlesse
it
consent
with
the
doctrin
preached
to
all
the
world
,
by
the
Apostles
.
Hence
it
is
that
Paul
saith
,
Gal.
1.8.9
.
and
hee
doubles
his
speech
that
man
or
that
Angel
from
Heauen
must
be
accursed
and
held
in
extreame
detestation
,
that
shall
teach
any
doctrin
not
only
contrary
but
besides
that
we
haue
been
taught
and
haue
receiued
from
Paul
and
from
the
other
Apostles
.
How
shall
I
know
that
the
doctrin
now
taught
is
agreeable
to
that
which
the
Apostles
preached
long
since
?
Looke
into
the
writings
of
the
Apostles
and
Euangelists
for
there
is
not
a
sentence
that
euer
the
Apostles
taught
but
for
the
substance
of
it
,
it
is
written
in
the
booke
of
the
new
Testament
,
it
is
but
a
shifting
distinction
of
the
Papists
,
that
forsooth
the
first
truth
or
Gospell
is
twofold
,
either
written
and
recorded
in
the
booke
of
the
new
Testament
,
or
vnwritten
deliuered
onely
by
word
of
mouth
,
for
that
which
the
Apostles
taught
and
preached
,
the
same
(
saith
Iraeneus
)
by
the
will
of
God
they
afterward
deliuered
in
writings
,
to
be
a
foundation
and
piller
of
our
faith
.
Yea
but
will
some
say
againe
,
the
writings
of
the
Apostles
are
hard
to
be
vnderstood
.
How
shall
we
then
know
what
doctrin
is
agreeable
vnto
them
seeing
the
meaning
of
the
holy
Ghost
,
in
the
writings
themselues
is
hard
to
be
found
out
.
To
this
I
answer
:
First
,
all
things
in
the
writings
of
the
Apostles
are
not
hard
,
but
onely
some
things
,
so
sayth
Peter
2.
Epist.
3.16
.
things
most
needfull
to
be
knowen
and
and
beleeued
to
saluation
,
may
come
to
bee
knowen
by
diligent
reading
and
hearing
,
attentiue
marking
,
earnest
prayer
and
iudging
of
them
in
humility
,
Againe
,
we
must
know
there
be
two
things
specially
aimed
at
in
the
writings
of
the
Apostles
.
1.
The
aduancement
of
the
name
&
glory
of
Christ
Iesus
.
And
2.
the
spirituall
worship
and
seruice
of
God
.
Any
man
by
diligent
reading
may
obserue
these
two
things
principally
driuen
at
in
all
the
writings
of
the
Apostles
,
and
therfore
that
doctrine
is
agreeable
vnto
them
that
setteth
foorth
Christ
vnto
vs
with
all
due
regard
of
his
glory
,
in
the
worke
of
redemption
and
saluation
,
with
due
respect
of
the
honour
of
his
name
as
the
onely
King
,
Priest
and
Prophet
of
his
Church
,
and
doth
vrge
vpon
vs
spirituall
worship
and
seruice
of
God
standing
in
mortification
of
the
flesh
,
newnesse
of
life
and
spirituall
obedience
.
Thus
wee
may
know
what
doctrine
is
agreeable
to
the
doctrine
of
the
Apostles
.
For
the
vse
of
this
poynt
,
I
might
shew
the
errour
of
many
points
of
doctrine
among
the
Papists
,
but
I
passe
by
that
,
let
vs
thinke
vpon
it
to
this
purpose
,
is
it
so
that
tr●e
doctrine
is
that
which
is
consonant
and
agreeable
to
the
doctrine
of
the
Apostle
preached
many
hundred
yeeres
agoe
.
We
must
not
be
discontented
with
doctrine
plainly
deliuered
because
it
is
common
.
Then
let
vs
take
heed
of
discontment
with
doctrin
plainely
deliuered
vnto
vs
,
because
it
is
common
,
and
because
we
haue
heard
it
many
times
before
,
for
why
?
the
same
doctrine
must
still
bee
taught
that
was
taught
in
the
time
of
the
Apostles
,
and
that
doctrine
is
onely
good
,
it
is
the
vanity
of
mans
nature
,
not
to
be
content
with
good
things
,
because
they
are
common
and
ordinary
,
but
it
is
the
worst
kinde
of
discontent
to
be
displeased
with
things
pertaining
to
saluation
,
Note
.
it
is
worse
then
if
a
man
should
not
like
wholsome
meat
set
before
him
to
day
,
onely
for
this
,
because
he
fed
on
the
same
dish
yesterday
,
to
bee
discontent
with
the
word
,
because
we
haue
heard
the
same
thing
before
,
is
the
itching
of
the
eare
foretold
by
the
Apostle
▪
2.
Tim
.
4.3
.
the
time
will
come
when
they
will
not
suffer
wholsome
doctrine
,
but
hauing
their
eares
itching
,
and
the
Apostle
there
sayth
,
this
itching
is
found
in
them
that
follow
their
owne
lusts
.
And
let
men
take
heed
they
follow
them
not
to
their
owne
destruction
,
for
it
is
iust
with
the
Lord
to
harden
our
hearts
,
and
to
close
the
eyes
of
such
as
heare
the
word
onely
for
fashion
,
and
thinke
themselues
already
aboundantly
skifull
.
He
hath
sayd
by
the
Prophet
Isaiah
66.2
.
To
him
will
I
looke
,
and
to
him
alone
that
is
poore
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
(
that
is
humble
in
his
owne
eyes
,
receiuing
the
word
with
reuerence
,
hungring
after
it
as
the
food
of
his
soule
,
and
saying
in
his
heart
as
Samuel
did
,
1.
Sam
.
3.10
.
speake
on
Lord
for
thy
seruant
heareth
,
(
Whereof
I
Paul
a●●
a
Minister
)
This
is
the
second
argument
preuenting
the
former
obiection
.
The
Colossians
might
haue
made
,
the
Gospell
they
had
heard
was
the
same
Paul
himselfe
an
Apostle
preached
,
that
which
hence
is
to
bee
noted
is
briefely
this
,
that
Paul
cals
himselfe
a
Minister
of
the
Gospell
,
wicked
therefore
and
blasphemous
are
those
scoffing
speeches
Scoffing
and
blasphemous
speeches
against
the
Ministers
of
the
Gospell
.
of
Harding
against
Iewell
,
and
the
like
many
times
belched
out
of
the
mouths
of
Papists
and
Atheists
against
the
Ministers
of
the
Gospell
,
your
Minister-like
talke
,
your
Ministership
,
&c.
these
blasphemies
against
the
sacred
name
of
minister
,
which
the
word
so
often
vseth
,
as
Saint
Paul
is
not
ashamed
to
take
to
himselfe
)
are
against
the
word
of
truth
it selfe
.
VER
.
24.
Now
reioyce
I
in
my
sufferings
for
you
,
and
fulfill
the
r●st
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
which
is
the
Church
.
In
this
verse
we
haue
the
second
argument
of
the
Apostle
perswading
the
Colossians
to
continuance
in
the
faith
,
the
argument
is
from
the
end
of
the
Apostles
owne
sufferings
being
prisoner
at
Rome
,
that
hee
suffered
affliction
for
the
confirmation
of
the
Colossians
in
the
faith
and
for
the
whole
body
of
Christ
which
is
the
Church
,
this
argument
is
amplified
by
the
manner
of
his
sufferings
and
the
subiect
of
them
.
The
manner
,
that
it
was
with
reioycing
and
the
causes
of
that
were
two
,
first
,
because
his
portion
was
allotted
vnto
him
,
implyed
in
that
word
(
fulfill
)
secondly
,
because
his
afflictions
pertained
to
Christ
,
and
were
the
rest
of
his
afflictions
(
and
fulfill
the
rest
of
the
afflictions
of
Christ
)
then
hee
makes
knowen
the
subiect
of
his
suffering
(
namely
)
his
flesh
,
these
be
the
things
g●nerally
comprised
in
this
verse
.
Now
to
the
words
as
they
are
lay
downe
by
the
Apostle
,
Interpretation
.
Gen.
3.1
.
&
first
of
these
words
(
No●
reioyce
I
in
my
sufferings
for
you
)
the
word
(
Now
)
is
not
here
a
note
of
time
but
of
transition
,
as
now
the
serpent
&c.
(
〈◇〉
my
sufferings
)
that
is
in
respect
,
or
for
my
sufferings
,
a
man
may
happily
reioyce
in
time
of
suffering
for
some
other
thing
,
but
the
Apostles
meaning
is
for
,
or
in
respect
of
hi●
sufferings
for
you
(
that
is
)
for
the
confirmation
of
you
in
the
doctrine
of
the
Gospell
,
and
the
encouragement
of
you
constantly
to
suffer
for
the
Gospell
,
if
you
bee
called
vnto
it
.
The
first
thing
hence
to
be
obserued
is
the
argument
of
the
Apostle
,
he
makes
his
imprisonment
and
his
sufferings
for
the
Gospell
,
an
argument
of
confirmation
to
the
Colossians
,
to
perswade
them
to
continue
in
the
faith
.
Hence
ariseth
this
generall
conclusion
,
that
the
sufferings
of
the
Saints
of
God
,
especially
of
publike
persons
are
not
onely
good
and
profitable
to
themselues
,
The
sufferings
of
Gods
Saints
are
profitable
not
onely
to
themselues
but
to
others
also
.
2.
Cor
.
1.6
.
either
for
their
owne
triall
,
for
the
correction
of
things
amisse
in
them
,
or
as
markes
of
their
owne
adoption
,
but
vnto
others
,
who
either
behold
or
heare
of
them
,
the
sufferings
the
Saints
of
what
kinde
soeuer
are
profitable
,
not
onely
to
themselues
but
to
others
also
.
The
Apostle
sayth
whether
we
bee
afflicted
it
is
for
your
consolation
and
saluation
,
which
is
wrought
in
the
enduring
of
the
same
sufferings
which
we
also
suffer
,
where
wee
see
hee
sets
downe
a
double
vse
and
profit
of
his
afflictions
,
reaching
beyond
himselfe
to
the
Corinthians
(
namely
)
their
consolation
and
saluation
,
their
comfort
and
their
encouragement
in
the
like
sufferings
,
the
Apostles
afflictions
were
profitable
to
the
Corinthians
for
their
saluation
,
onely
as
a
meanes
and
helping
cause
,
and
not
as
meritorious
,
but
onely
to
helpe
them
forward
in
the
way
of
saluation
,
for
further
proofe
of
this
,
consider
the
seuerall
sorts
of
the
sufferings
of
the
Saints
,
they
are
either
corrections
of
their
sinne
,
trials
of
their
faith
of
their
obedience
&c.
or
testimonies
of
their
profession
of
the
Gospell
,
as
when
they
suffer
as
Martyrs
,
sealing
their
profession
of
truth
,
with
the
suffering
of
any
torment
,
yea
,
to
the
shedding
of
their
bloud
in
all
these
wee
shall
finde
that
their
sufferings
are
not
onely
profitable
to
themselues
,
but
to
others
also
,
as
first
their
sufferings
in
way
of
correction
are
not
onely
meanes
of
good
to
themselues
,
but
documents
and
warnings
to
others
,
to
make
them
wary
and
carefull
to
auoyd
the
like
sinne
,
thus
were
the
sufferings
of
Dauid
,
after
his
sinne
was
pardoned
.
2.
Sam
.
12.14
.
because
hee
was
a
publike
person
and
by
his
sinne
had
opened
the
mouths
of
Gods
enemies
,
hee
suffered
the
losse
of
his
childe
,
that
by
his
suffering
orhers
might
learne
to
take
heede
of
the
like
sinne
.
Againe
,
their
suffering
in
way
of
triall
are
in
many
places
of
the
Scripture
set
before
vs
,
for
for
the
working
of
patience
in
vs
,
Iam
.
5.10.11
.
Take
(
my
brethren
the
Prophets
for
an
ensample
of
suffering
aduersity
and
of
long
patience
,
which
haue
spoken
in
the
name
of
the
Lord
,
behold
,
yee
haue
heard
of
the
patience
of
Iob
,
and
haue
knowen
what
end
the
Lord
made
.
Last
of
all
,
their
sufferings
in
way
of
testimony
are
notable
meanes
of
confirmation
and
encouragemens
of
oothers
to
the
like
sufferings
,
the
storyes
of
the
primitiue
times
of
the
Church
,
are
full
of
examples
,
it
is
very
memorable
that
is
written
in
the
Ecclesiasticall
story
of
the
citty
of
Edessa
,
a
city
of
Mesapotamia
,
Ruffinus
lib
.
2.
cap
.
5.
it
is
there
sayd
when
the
Christians
by
the
decree
of
the
Emperour
were
banished
all
Churches
they
met
in
fields
,
which
being
espyed
of
the
Emperour
,
in
great
rage
hee
strooke
his
chiefe
captaine
with
his
fist
,
demaunding
why
he
did
not
thence
also
driue
them
as
hee
had
commaunded
vppon
this
,
his
Captaine
purposed
the
very
next
day
to
destroy
them
,
yet
his
affections
arising
against
so
cruell
a
fact
,
hee
secretly
lets
flye
abroad
,
that
the
next
day
hee
would
destroy
all
that
were
found
at
those
meetings
,
hoping
thereby
to
warne
them
to
abstaine
from
comming
thither
,
but
see
the
powerfull
working
of
the
bloudy
persecution
of
those
dayes
for
the
confirmation
of
men
in
suffering
for
the
trueth
,
the
next
day
Christians
,
though
before
admonished
of
the
danger
,
yet
flocke
thither
in
greater
number
then
before
,
yea
they
runne
headlong
,
&
make
hast
as
men
afraid
to
come
too
late
to
suffer
death
,
among
the
rest
the
captaine
obserued
a
woman
to
runne
with
such
hast
out
of
her
house
,
as
that
she
neither
stayd
to
shut
her
doore
,
nor
to
put
on
her
cloathes
as
womanlike
modesty
required
,
and
in
her
armes
she
carried
a
little
infant
,
when
the
captaine
saw
it
;
hee
commaunded
the
woman
to
come
before
him
,
and
beeing
come
,
he
asked
her
whether
shee
made
all
that
hast
;
into
the
fields
(
said
shee
)
where
the
Christians
meet
.
And
hast
thou
not
heard
(
said
he
)
that
the
chiefe
Captaine
is
going
thither
to
put
to
the
sword
all
that
there
he
findeth
;
yes
(
said
she
)
I
haue
heard
it
,
and
therefore
I
make
hast
that
I
may
be
there
when
hee
comes
:
but
what
wilt
thou
doe
with
that
little
infant
(
said
he
)
?
Take
it
with
me
also
(
said
she
)
that
if
the
Lord
will
it
may
also
be
vouchsafed
martyrdome
:
by
this
and
many
other
examples
that
might
be
brought
,
it
is
most
plaine
that
the
sufferings
of
Saints
in
way
of
testimony
,
are
notable
meanes
to
incourage
others
to
the
like
sufferings
.
And
therefore
for
the
vse
of
this
point
let
vs
not
passe
ouer
the
consideration
of
the
sufferings
of
the
Saints
without
profit
,
Wee
are
to
profit
by
our
consideration
of
the
suffering
of
Gods
Saynts
.
let
the
saying
be
found
true
in
vs
in
respect
of
other
mens
sufferings
{αβγδ}
let
the
afflictions
of
others
bee
our
instructions
,
let
their
corrections
warne
vs
to
be
more
wary
,
and
to
bee
more
carefull
to
auoid
the
like
sinnes
,
let
their
trialls
build
vs
vp
in
patience
,
and
holy
obedience
,
and
for
the
sufferings
of
the
Saints
in
former
times
as
Martyrs
,
wee
are
not
to
let
the
remembrance
of
them
vanish
&
fall
out
of
our
minds
without
profit
to
our
selues
:
indeed
will
some
say
there
is
vse
to
bee
made
of
the
suffering
of
Martyrs
,
if
wee
should
fall
into
the
like
times
,
they
did
,
then
by
them
we
might
be
incouraged
to
the
like
constancy
,
and
they
might
worke
in
vs
like
resolution
.
But
what
vse
can
we
now
make
of
them
in
the
daies
of
peace
?
Very
great
good
vse
,
they
serue
not
onely
to
seale
,
ratifie
and
confirme
vnto
vs
,
the
trueth
of
that
religion
wee
professe
,
(
which
is
a
notable
vse
,
)
but
wee
are
further
to
thinke
vpon
them
to
this
speciall
purpose
,
they
suffered
losse
,
not
onely
of
lands
and
goods
,
but
of
life
also
for
the
maintenance
of
the
truth
of
the
Gospell
.
Surely
then
the
hearing
of
these
their
sufferings
ought
to
make
vs
to
forgoe
the
sensuall
pleasures
and
profits
of
this
world
which
cannot
stand
with
the
keeping
of
Faith
,
and
good
conscience
,
did
the
holy
martyrs
in
former
times
suffer
the
losse
of
their
liues
by
fire
,
fagot
,
and
most
exquisite
torments
,
to
maintaine
the
truth
of
the
Gospell
,
and
wilt
not
thou
by
their
sufferings
bee
mooued
to
suffer
the
want
of
so
much
as
a
cup
of
beere
or
wine
not
needful
,
or
the
want
of
some
carnall
pleasure
for
the
keeping
of
faith
and
a
good
conscience
?
it
seemes
it
is
not
the
same
religion
and
Gospell
now
professed
by
thee
,
and
heertofore
maintained
by
them
?
yes
surely
,
but
thou
art
not
the
like
affected
professor
of
the
same
Gospell
,
it
hath
not
yet
the
same
powerfull
working
in
thy
heart
:
and
know
it
for
a
truth
,
that
if
the
sufferings
of
the
Martyrs
,
they
suffering
losse
of
their
dearest
bloud
,
haue
not
thus
farre
profited
thee
,
to
moue
thee
to
suffer
the
losse
,
and
the
cutting
off
of
thy
dearest
sinne
;
thou
hast
not
yet
made
a
right
vse
of
them
,
and
certainely
,
as
their
sufferings
were
testimonies
of
the
trueth
and
power
of
the
Gospell
,
so
they
shall
one
day
bee
so
many
witnesses
against
thee
,
they
shall
bee
as
Abrahams
prayer
was
for
Sodome
,
sweet
smelling
sacrifices
to
God
in
themselues
,
but
seruing
for
thy
deeper
condemnation
;
as
Abrahams
prayer
was
accepted
of
the
Lord
,
and
yet
Sodome
was
destroyed
.
Now
reioyce
I
,
&c.
]
not
to
say
any
thing
of
that
,
might
hence
be
noted
,
that
we
are
to
suffer
affliction
with
ioy
,
I
stood
on
that
verse
11.
we
are
further
to
marke
that
Paul
reioyced
that
his
sufferings
were
for
the
good
of
the
Colossians
,
he
was
glad
,
and
it
did
him
good
at
his
heart
,
that
his
sufferings
were
for
their
good
.
Hence
I
gather
that
we
are
after
his
example
to
be
glad
and
it
must
be
the
ioy
of
our
hearts
,
if
in
any
thing
wee
may
doe
good
to
the
Church
,
and
to
our
brethren
:
yea
if
wee
may
doe
them
good
by
suffering
and
by
shedding
of
our
bloud
,
We
are
to
be
glad
if
in
any
thing
we
may
doe
good
to
Gods
Church
though
it
bee
to
the
shedding
of
our
bloud
.
wee
are
cheerefully
to
lay
downe
our
liues
for
the
glory
of
God
,
and
for
the
furtherance
of
the
saluation
of
our
brethren
,
Iohn
4.34
.
we
haue
the
example
of
Christ
laid
before
vs
,
who
tooke
such
delight
in
doing
the
will
of
his
Father
,
as
it
was
euen
meat
and
drinke
to
him
to
doe
it
,
the
work
of
redemption
,
the
conuersion
and
bringing
of
Gods
chosen
to
the
knowledge
of
their
saluation
,
hee
saith
it
was
his
repast
,
it
was
euen
as
meat
and
drinke
to
him
,
wee
finde
a
worthy
speech
of
the
Apostle
,
Acts
20.24
.
hee
saith
though
the
holy
Ghost
did
witnesse
and
let
him
vnderstand
that
bands
and
afflictions
did
abide
him
,
yet
saith
he
I
passe
not
at
all
,
neither
is
my
life
deare
vnto
my selfe
,
so
that
I
may
fulfill
my
course
with
ioy
for
the
good
of
the
Church
of
God
,
the
reasons
and
grounds
of
this
are
two
.
First
,
because
wee
are
members
of
one
mysticall
body
,
and
one
member
of
the
body
is
ready
to
helpe
&
do
good
to
another
,
yea
sometimes
to
suffer
one
for
another
as
the
arme
suffers
letting
of
bloud
for
the
good
of
the
head
or
the
liuer
,
&c.
Againe
,
because
the
good
wee
doe
to
our
brethren
the
members
of
Christ
it
reacheth
to
Christ
himselfe
so
sayth
our
Sauiour
.
Therefore
looke
with
what
cheerefulnesse
we
would
do
good
to
Christ
(
if
it
were
possible
to
doe
it
to
his
owne
person
)
with
such
alacrity
wee
are
to
doe
it
to
our
brethren
,
Mat
.
25.40
.
yea
to
suffer
,
and
shedde
our
bloud
,
if
it
may
be
for
their
good
,
this
being
so
that
we
are
to
reioyce
and
to
make
it
the
ioy
of
our
hearts
,
if
wee
may
do
good
to
our
brethren
by
suffering
and
shedding
of
bloud
,
then
surely
it
followeth
necessarily
,
wee
are
to
reioyce
to
doe
them
good
,
by
the
discharge
of
our
duety
in
our
publique
place
and
office
,
We
are
to
reioyce
in
doing
good
to
our
brethren
in
discharge
of
our
duty
.
wherein
we
come
not
so
farre
as
to
shed
one
droppe
of
our
bloud
,
let
this
teach
vs
to
shake
off
sloth
and
sluggishnes
in
doing
publicke
duties
for
the
good
of
our
brethren
,
any
man
may
see
it
,
that
many
that
are
in
place
and
office
to
doe
good
to
others
,
goe
heauily
and
sleepily
about
publicke
businesse
,
euery
man
almost
is
of
such
a
leaden
heart
and
heauy
spirit
in
doing
the
dueties
of
loue
to
his
brethren
as
the
things
done
,
when
they
are
done
,
are
neither
pleasing
to
God
,
nor
truly
comfortable
to
men
.
Therefore
a
little
to
awake
and
to
stirre
vp
such
men
as
are
heauy
hearted
and
drowsie
in
dooing
seruice
by
loue
to
their
brethren
,
according
to
their
place
,
calling
and
ability
consider
we
these
things
.
Motiues
.
First
in
doing
good
duties
with
cheerefulnesse
wee
are
like
to
the
Lord
himselfe
who
is
said
to
reioyce
in
dooing
good
to
his
Church
,
Deut
.
30.9
.
what
better
example
then
this
to
follow
.
Secondly
thereby
we
testifie
our
communion
with
the
Church
that
we
are
members
of
it
,
that
wee
haue
a
fellow-feeling
both
of
the
good
and
of
the
afflictions
of
our
brethren
.
And
consider
yet
further
,
if
our
worke
of
loue
bee
sluggish
it
is
more
then
a
probable
argument
wee
are
yet
a
sleepe
in
a
carnall
security
,
and
doe
but
dreame
of
Christ
and
of
the
remission
of
our
sins
,
for
faith
worketh
by
loue
,
and
such
as
faith
is
,
such
will
loue
be
,
Gal.
5.6
.
and
such
as
loue
is
we
may
gather
faith
to
bee
,
if
then
we
bee
slothfull
in
performance
of
the
duties
of
loue
to
our
brethren
,
it
will
seale
vp
vnto
vs
a
fearefull
conclusion
,
that
our
faith
is
indeed
but
a
fancy
,
and
our
hope
sutable
,
such
as
in
the
ende
will
confound
and
make
vs
ashamed
.
If
then
wee
desire
to
bee
like
the
Lord
himselfe
:
if
wee
would
testifie
our
communion
with
the
Saints
of
God
,
if
we
would
not
seale
vp
to
our
hearts
that
wee
haue
no
true
faith
in
Iesus
Christ
,
and
no
sound
hope
of
life
and
saluation
,
let
vs
be
moued
to
discharge
publique
duties
that
concerne
vs
,
and
to
doe
seruice
to
our
brethren
with
alacrity
,
with
ioy
and
reioycing
,
let
vs
shake
off
immoderate
loue
of
our selues
,
Note
.
which
causeth
men
to
make
idols
of
themselues
,
to
dreame
of
nothing
but
their
owne
good
and
profit
,
for
that
indeed
makes
a
mans
heart
that
it
cannot
be
extended
it
is
the
mother
of
couetousnesse
and
many
foule
sinnes
as
appeares
.
2.
Tim
.
3.2
.
Now
before
we
come
to
the
causes
that
moued
the
AApostle
to
reioyce
in
his
sufferings
,
I
will
stand
a
while
to
remooue
a
misconstruction
of
this
text
,
and
false
collection
that
is
made
by
the
Papists
,
from
these
words
of
the
Apostle
,
In
that
the
Apostle
saith
(
Now
reioyce
I
in
my
sufferings
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
for
his
bodies
sake
the
Church
.
Hence
they
gather
and
conclude
.
That
the
sufferings
of
the
Saints
are
meritorious
and
satisfactory
for
themselues
and
others
,
and
that
the
sufferings
of
the
Saints
doe
satisfie
the
iustice
of
God
for
temporall
punishment
due
,
not
onely
for
their
owne
sinnes
,
but
also
for
the
sinnes
of
others
,
which
collection
is
full
of
contumely
and
blasphemy
against
the
infinite
merite
and
satisfaction
of
Christ
his
death
and
passion
,
I
might
shew
the
errour
of
this
conclusion
by
many
places
of
Scripture
,
the
Apostle
saith
,
1.
Corinth
1.13
.
was
Paul
crucified
for
you
,
as
if
hee
had
saide
,
it
is
blasphemous
once
to
thinke
that
either
Paule
or
any
other
but
Christ
was
crucified
for
vs
,
but
that
wee
may
easily
see
the
weakenesse
,
and
indeede
the
wickednesse
of
this
collection
:
The
weaknes
&
wickednes
of
a
popish
collection
from
this
verse
discouered
.
I
will
make
it
plaine
and
euident
that
it
is
repugnant
and
contrary
to
the
words
of
this
verse
,
&
that
this
text
which
they
bring
as
a
strong
argument
,
to
prooue
humane
satisfaction
is
altogether
against
themselues
.
Reasons
against
it
.
First
therefore
consider
that
when
the
Papists
describe
vnto
vs
,
what
bee
their
satisfactory
punishments
,
then
forsooth
they
reckon
vp
fastings
,
sackecloth
,
pilgrimages
,
teares
,
continuall
sighes
,
&c.
yea
they
confesse
that
if
in
the
outward
actions
of
humiliation
,
inward
greefe
of
heart
be
wanting
,
they
are
nothing
worth
,
now
mark
how
these
words
make
against
them
.
The
Apostle
saith
heere
in
this
text
,
hee
was
farre
from
any
inward
greefe
in
his
sufferings
,
yea
hee
saith
the
contrary
,
that
he
reioyced
,
therefore
doubtlesse
the
sufferings
of
Paule
were
among
the
sufferings
which
the
Papists
would
haue
to
bee
penall
and
satisfactory
.
Againe
,
sufferings
satisfactory
,
such
as
must
answere
the
iustice
of
God
for
sinne
,
must
needs
bee
punishments
for
sinne
,
because
there
can
bee
no
compensation
or
expiation
of
sinne
,
but
by
punishment
either
in
the
party
offending
,
or
in
some
other
in
his
stead
,
the
curse
beeing
annexed
to
the
transgression
of
the
Law
,
satisfaction
must
be
made
by
punishment
,
yea
the
Papists
themselues
say
that
satisfactory
sufferings
are
penall
,
they
bee
their
owne
words
on
this
place
(
that
is
)
they
are
punishments
for
sinne
:
now
to
say
that
the
sufferings
of
Paul
spoken
of
in
this
place
were
punishments
for
the
sinne
,
either
of
himselfe
or
of
others
were
most
absurd
it
hath
not
so
much
as
likelihood
or
shew
of
trueth
,
it
is
cleane
against
the
text
which
makes
knowne
the
Apostle
suffered
for
the
name
of
Christ
,
and
for
the
maintenance
of
the
trueth
of
the
Gospell
,
that
is
the
argument
of
the
Apostle
,
and
so
much
is
implied
in
the
worde
translated
(
fulfill
)
{αβγδ}
,
vicissim
impleo
,
I
fulfill
in
the
name
of
an
other
(
that
is
)
of
Christ
and
so
much
also
is
expressed
in
that
the
Apostle
calls
his
afflictions
the
afflictions
of
Christ
,
thereby
giuing
to
vnderstand
that
hee
suffered
in
and
for
the
name
of
Christ
,
for
that
is
one
reason
why
the
sufferings
of
the
Saints
are
called
the
sufferings
of
Christ
,
as
saith
Peter
1.
Epistle
4
14.
reioyce
in
as
much
as
yee
are
partakers
of
Christs
sufferings
&c.
then
verse
fourteene
,
if
yee
bee
rayled
on
for
the
name
of
Christ
,
blessed
are
ye
,
for
the
spirit
of
glory
and
of
God
resteth
on
you
;
which
on
their
part
is
euill
spoken
of
:
but
on
your
part
is
glorified
;
where
hee
makes
it
plaine
that
one
reason
why
the
sufferings
of
the
Saints
are
called
the
sufferings
of
Christ
,
is
because
they
are
suffered
for
the
name
of
Christ
,
shall
wee
then
say
that
the
sufferings
of
Paul
heere
spoken
of
,
were
sufferings
for
sinne
?
it
is
most
grosse
,
aliud
est
pati
pro
peccatis
,
aliud
pro
Christ●
.
Thus
wee
see
this
very
text
which
the
Papists
would
force
to
maintaine
humane
satisfactions
,
it
beares
strongly
against
them
.
Ob.
Yea
but
saith
the
Papists
,
by
your
leaue
,
the
Apostle
saith
he
fulfilled
the
rest
of
the
afflictions
of
Christ
,
whence
it
is
cleare
(
say
they
)
that
the
sufferings
of
Christ
and
of
his
members
make
one
masse
or
one
body
of
sufferings
,
the
sufferings
of
the
Saints
are
the
plenitude
and
fulnes
of
Christ
his
sufferings
,
and
so
by
vertue
of
that
vnion
that
is
betwixt
Christ
and
his
members
,
their
sufferings
receiue
influence
and
vertue
from
him
to
be
meritorious
and
satisfactory
.
See
the
cunning
of
these
men
to
deceiue
the
simple
and
their
owne
soules
,
it
is
true
indeed
that
by
reason
of
that
Vnion
that
is
betwixt
Christ
and
his
members
,
their
sufferings
are
said
to
be
the
sufferings
of
Christ
,
and
Christ
to
suffer
in
his
members
,
and
by
the
merit
of
his
passion
,
their
sufferings
are
accepted
and
rewarded
,
but
that
they
are
to
be
ioyned
with
Christ
his
sufferings
in
way
of
ment
and
satisfaction
for
sinne
,
that
followes
not
from
the
vnion
that
is
betwixt
him
and
his
members
,
for
they
are
not
one
by
personall
vnion
,
Note
.
Christ
and
the
Beleeuer
are
two
distinct
parts
,
now
personall
vnion
is
the
ground
of
merit
in
Christ
himselfe
,
for
his
manhood
apart
,
and
by
it selfe
meriteth
nothing
)
but
as
it
is
receiued
into
personall
vnion
with
the
Godhead
,
they
must
then
prooue
which
they
are
neuer
able
to
doe
)
that
we
are
receiued
into
vnity
of
person
with
Christ
before
their
conclusion
will
follow
that
by
vertue
of
our
vnion
with
him
,
the
suffrings
of
the
Saints
do
merit
and
satisfie
.
Thus
then
we
see
the
the
error
&
weaknesse
of
that
popish
collection
from
this
verse
,
that
the
sufferings
of
the
Saints
are
meritorious
and
satisfactory
.
Come
we
to
the
causes
that
mooued
the
Apostle
to
reioyce
in
his
sufferings
in
these
words
(
and
fulfill
it
,
&c.
)
the
word
translated
(
fulfill
)
as
we
haue
heard
,
it
signifies
not
onely
to
fill
vp
the
measure
,
but
to
doe
it
in
the
name
of
another
,
&
the
Apostles
meaning
is
,
in
the
name
of
Christ
(
the
rest
of
the
afflictions
of
Christ
)
for
the
vnderstanding
of
these
words
,
Interpretation
.
we
must
know
that
the
sufferings
of
Christ
are
of
two
sorts
,
either
such
as
he
suffered
in
his
owne
person
for
the
redemption
of
his
Church
in
way
of
satisfaction
for
sinne
and
expiation
of
sinne
,
whereof
the
Apostle
spake
before
in
this
chapter
:
or
such
as
he
suffereth
in
his
members
&
in
the
whole
Church
to
the
end
of
the
world
,
when
his
members
suffer
in
way
of
conformity
and
similitude
with
Christ
their
head
,
then
Christ
accompteth
their
sufferings
as
his
owne
,
hence
they
are
said
to
haue
fellowship
with
him
in
his
afflictions
,
&
to
be
conformable
vnto
his
death
,
Phi
.
3.10
.
and
of
this
second
sort
,
the
words
of
the
Apostle
in
this
place
are
to
be
vnderstood
(
The
rest
of
the
afflictions
of
Christ
)
(
that
is
)
those
afflictions
that
remain
to
be
suffered
in
way
of
conformity
with
Christ
(
in
my
flesh
)
(
that
is
)
which
are
appointed
vnto
me
to
suffer
in
my
body
,
thus
then
we
are
to
conceiue
the
words
of
the
Apostle
as
if
he
had
said
,
and
fulfill
vp
that
measure
of
affliction
allotted
vnto
me
as
a
member
of
Christ
,
and
remaining
to
be
suffered
by
me
in
his
name
by
way
of
conformity
vnto
Christ
.
The
first
thing
we
haue
heere
to
marke
is
the
word
vsed
by
the
Apostle
,
he
saith
not
beare
the
rest
,
but
fulfil
,
whence
we
may
take
vp
this
instruction
.
That
the
afflictions
of
the
godly
,
the
members
of
Christ
are
measured
out
vnto
them
in
the
good
prouidence
of
the
Lord
,
The
afflict
ōs
of
the
godly
are
measured
out
vnto
them
the
good
proprouidence
of
God
.
when
they
are
vnder
affliction
,
they
are
filling
vp
of
an
appointed
measure
,
how
much
or
how
little
euery
one
shall
suffer
is
appointed
in
the
eternall
councell
of
God
,
and
it
was
not
appointed
that
euery
particular
person
should
suffer
,
all
and
euery
sort
of
affliction
,
but
that
euery
member
in
the
body
of
Christ
should
suffer
some
in
one
sort
and
measure
and
some
in
another
.
Wee
finde
the
truth
of
this
in
Iosephs
affliction
,
Psalm
▪
105.19
.
it
is
said
they
held
his
feete
in
the
stockes
,
and
he
was
laid
in
irons
vntill
his
appointed
time
came
and
the
councell
of
the
Lord
had
tried
him
he
was
afflicted
,
but
how
much
,
or
how
long
?
euen
so
much
and
so
long
as
the
Lord
had
appointed
,
vntill
his
appointed
time
came
.
This
also
is
cleare
in
the
bondage
of
affliction
of
the
Israelites
in
Aegypt
their
affliction
was
measured
and
foretold
,
Gen.
15.13
.
and
when
the
measure
was
full
and
the
time
expired
,
the
selfe
same
day
they
were
freed
from
it
:
howsoeuer
there
may
seeme
to
be
some
difference
of
time
mentioned
in
those
two
places
,
Exod
.
12.41
.
yet
if
wee
reckon
the
400.
yeares
from
the
birth
of
Isaak
and
430.
from
Abraham
his
first
comming
into
the
land
of
Canaan
,
they
are
easily
reconciled
and
proue
the
point
in
hand
.
And
to
this
the
seuenty
yeares
●●thing
mentioned
Ierem
.
25.22
.
that
also
prooues
as
much
.
And
thus
I
might
go
on
from
one
example
to
another
,
and
all
meeting
in
this
point
deliuered
that
the
afflictions
of
the
godly
are
measured
out
vnto
them
in
Gods
good
prouidence
,
and
the
reason
of
this
is
manifest
(
namely
)
this
not
onely
the
euent
and
comming
to
passe
of
things
is
appointed
of
the
Lord
,
but
also
the
circumstances
of
euery
euent
,
We
must
not
limit
the
Lord
when
we
are
vnder
his
hand
in
any
afflictions
.
things
not
onely
come
to
passe
which
God
hath
appointed
,
but
as
he
hath
appointed
concerning
the
manner
and
measure
.
How
then
is
it
so
that
the
afflictions
of
the
godly
are
measured
out
vnto
them
in
the
good
prouidence
of
God
then
we
must
learne
,
when
wee
are
exercised
vnder
the
hand
of
God
,
not
to
limite
the
Lord
,
not
to
appoint
him
,
how
much
or
how
long
hee
shall
afflict
vs
,
not
to
bee
content
onely
for
a
day
or
two
,
or
while
wee
thinke
good
and
then
beginne
to
shake
off
the
yoke
of
the
Lord
,
but
euen
so
long
to
endure
the
affliction
with
patience
as
he
hath
appointed
,
euer
remembring
that
our
affliction
is
measured
out
vnto
vs
by
the
good
and
gracious
hand
of
God
,
euen
by
that
hand
that
will
bee
sure
to
keepe
measure
and
moderation
(
which
is
a
notable
comfort
)
so
saith
the
Apostle
,
1.
Cor
.
10.13
.
God
is
faithfull
,
and
will
not
suffer
his
children
to
bee
tempted
aboue
that
they
are
able
,
but
will
euen
giue
the
issue
with
the
temptation
,
that
they
may
be
able
to
beare
it
.
Marke
(
I
beseech
you
)
the
Apostle
makes
the
Lords
keeping
of
measure
and
moderation
in
afflicting
of
his
children
,
no
lesse
sure
then
it
is
that
God
is
faithfull
,
and
can
God
bee
vnfaithfull
?
If
hee
can
,
then
thinke
hee
will
exceed
the
measure
of
our
strength
in
afflicting
vs
,
if
not
,
bee
of
good
comfort
,
for
so
certaine
it
is
that
hee
will
keepe
measure
in
our
affliction
,
as
hee
is
faithfull
that
can
bee
no
other
,
a
sweete
foundation
of
comfort
in
the
greatest
affliction
,
ioyne
to
this
the
example
of
the
Israelites
before
spoken
of
Exod
.
12.41
.
vers
.
Marke
it
,
the
Lorde
did
not
breake
with
them
one
day
,
no
not
one
houre
,
or
minute
of
the
appointed
time
of
their
deliuerance
,
and
bee
thou
sure
of
it
,
that
euen
daies
and
houres
of
comfort
fit
for
his
children
as
they
are
knowne
to
the
Lord
,
so
are
they
alwaies
obserued
of
him
most
gratiously
and
most
precisely
,
why
then
should
we
tye
the
Lord
to
our
time
and
to
our
will
,
or
else
we
faint
,
wee
fall
,
we
speake
or
thinke
amisse
,
that
the
Lord
regards
vs
not
,
hath
forgotten
vs
and
forsaken
vs
,
or
the
like
,
learne
neuer
to
doe
it
,
let
vs
neuer
thus
wrong
our
good
and
gratious
God
,
but
let
vs
in
time
of
our
affliction
pray
that
the
Lorde
would
out
of
his
mercy
consider
our
strength
,
and
according
to
his
promise
lay
no
more
vpon
vs
then
hee
will
make
vs
able
to
beare
and
that
hee
would
giue
the
issue
with
the
affliction
in
doe
time
to
his
glory
and
our
good
.
Ob.
Now
heere
an
obiection
made
by
some
occasioned
from
this
doctrine
is
to
be
remoued
,
by
some
such
as
are
deliuered
out
of
trouble
by
meanes
condemned
in
the
word
,
(
as
by
witches
and
wizards
)
may
say
and
that
truely
their
measure
of
trouble
was
appointed
of
the
Lorde
,
that
so
much
they
should
endure
and
no
more
,
and
these
beeing
the
meanes
of
their
deliuerance
,
doubtlesse
they
were
so
appointed
of
the
Lord
,
and
therefore
may
lawfully
be
vsed
?
To
this
I
answere
first
,
the
parts
of
this
obiection
han●
not
together
,
they
confesse
them
to
bee
meanes
condemned
in
the
worde
,
and
yet
would
haue
it
that
they
may
lawfully
bee
vsed
,
whereas
things
condemned
in
the
word
can
neuer
be
lawfully
vsed
.
Againe
this
is
to
make
the
secret
will
of
God
the
rule
of
our
actions
,
which
is
not
knowne
but
by
the
euent
,
and
therefore
ought
not
to
be
the
rule
of
them
,
but
onely
the
will
of
God
reuealed
in
his
word
.
Lastly
,
whereas
they
say
that
such
meanes
were
appointed
of
the
Lord
,
it
is
very
true
,
the
euent
reueal●●
it
,
the
Lorde
did
appoint
to
suffer
such
to
bee
the
meanes
,
by
his
working
permission
out
of
his
iust
iudgement
,
not
in
his
mercy
,
but
as
a
curse
to
them
,
that
are
so
deliuered
,
Note
.
and
without
their
vnfaigned
repentance
,
for
the
further
increase
of
their
condemn●tion
,
for
as
heeretofore
I
haue
shewed
,
when
as
the
meanes
of
getting
health
,
wealth
,
&c.
are
euill
,
it
is
therefore
reuealed
that
the
Lord
doth
fully
purpose
●o
curse
men
,
euen
in
those
good
things
,
and
that
is
a
heauy
curse
.
The
second
thing
we
haue
to
marke
is
the
next
worde
heere
vsed
(
rest
)
the
originall
worde
(
{αβγδ}
)
signifieth
the
residue
,
remainder
,
hinder
part
or
remnant
,
&c.
that
which
hence
followeth
is
this
,
that
the
afflictions
of
the
members
of
Christ
,
The
afflictions
of
the
members
of
Christ
are
but
as
remnants
in
respect
of
his
sufferings
are
but
as
small
remnants
and
reliques
of
Christ
his
sufferings
,
What
wee
that
are
members
of
Christ
doe
suffer
,
bee
it
to
the
shedding
of
our
bloud
by
the
sharpest
and
most
exquisite
torments
that
can
bee
deuised
,
yet
it
is
but
a
remnant
in
comparison
of
Christ
his
suffering
this
wee
shall
finde
confirmed
by
further
euidence
of
Scripture
,
Isaiah
,
63.3
.
I
haue
troden
the
wine
presse
alone
,
and
of
all
people
there
was
none
with
mee
.
Sayth
Christ
of
himselfe
,
the
Euangelists
set
out
in
many
words
the
bitternesse
of
Christ
his
sufferings
,
as
that
his
soule
was
heauy
to
the
death
,
his
cries
strong
,
Oh
Father
if
it
bee
possible
let
this
cup
passe
from
mee
,
his
prayer
was
so
vehement
,
his
agony
so
great
,
that
bloud
for
sweat
burst
out
of
his
body
.
His
complaint
was
that
hee
was
forsaken
,
an
Angell
was
sent
to
comfort
him
,
and
these
doe
make
it
very
plaine
,
that
hee
endured
greater
paines
then
euer
did
any
,
and
that
the
afflictions
of
his
members
though
they
be
martyred
,
yet
are
not
comparable
to
his
sufferings
,
they
are
but
as
a
dram
in
respect
of
the
infinite
waight
of
paine
layd
vpon
him
,
it
is
easie
to
make
this
further
cleere
by
the
strength
of
reason
.
As
First
,
God
powred
out
vpon
Christ
the
whole
malediction
and
curse
of
the
Law
,
due
to
the
sinnes
of
all
his
chosen
,
and
bestowed
vpon
him
iustice
without
mercy
,
Galath
.
3.13
.
hee
was
made
a
curse
for
vs
;
but
in
the
afflictions
of
his
members
,
the
Lorde
doth
moderate
his
anger
,
and
in
iustice
remembers
mercy
,
yea
the
curse
is
remooued
from
them
according
to
that
in
the
place
before
cited
,
Galathians
3.13
.
Christ
hath
redeemed
vs
from
the
curse
of
the
Law
when
hee
was
made
a
curse
for
vs.
Againe
,
the
Lord
doth
euer
in
wisedome
proportion
out
affliction
according
to
the
strength
of
the
afflicted
,
and
the
ende
of
their
afflictions
,
hee
knowing
their
strength
,
and
wherefore
he
doth
afflict
them
,
hence
it
is
that
hee
sayth
,
Isay
.
57.16
.
he
will
not
contend
for
euer
,
neither
well
he
be
alwayes
wroth
.
Now
we
must
needs
confesse
that
Christ
his
strength
did
farre
surpasse
the
strength
of
any
of
his
members
,
yea
,
of
all
his
members
,
being
God
and
man
,
he
was
able
to
endure
the
whole
wrath
of
God
,
and
the
end
of
his
suffering
was
satisfaction
for
sinne
,
and
of
theirs
onely
correction
,
triall
or
testimony
in
way
of
conformity
to
him
,
and
so
farre
inferiour
to
the
end
of
his
sufferings
therfore
the
afflictions
of
the
members
of
Christ
are
not
to
bee
compared
to
the
affliction
of
Christ
their
head
.
And
this
being
so
,
that
the
afflictions
of
the
godly
bee
they
neuer
so
grieuous
,
are
but
as
a
remnant
in
comparison
of
Christ
his
sufferings
,
then
whensoeuer
thou
art
afflicted
,
learne
to
consider
what
Christ
hath
suffered
for
thee
,
when
thou
findest
a
little
affliction
,
When
we
are
afflicted
wee
must
consider
what
Christ
hath
suffered
for
vs.
a
little
paine
in
the
least
part
of
thy
body
so
bitter
,
consider
then
what
bitternesse
was
in
the
whole
sufferings
of
Christ
,
hee
drunk●
the
full
cup
of
the
bitternesse
of
Gods
wrath
,
thou
doest
onely
taste
it
,
or
rather
not
so
much
as
taste
of
it
,
to
teach
thee
to
consider
what
Christ
hath
suffered
for
thy
redemption
,
and
that
this
consideration
may
be
more
profitable
,
learne
to
extend
it
a
little
further
after
this
manner
,
happily
thou
art
pained
with
the
gout
,
the
stone
,
the
wind
cholicke
the
tooth-ach
,
or
some
such
grinding
and
griping
paine
,
and
to
bee
eased
thou
canst
be
content
to
wish
thy selfe
out
of
the
world
;
let
this
lead
thee
to
consider
the
infinite
paine
and
torment
of
Christ
his
sufferings
,
and
wtthall
consider
thine
owne
sinne
,
by
which
thou
doest
adde
and
put
new
passions
vpon
Iesus
Christ
,
for
thy
sinne
doth
in
a
second
degree
torment
him
againe
,
wilt
thou
confesse
that
the
paine
of
a
tooth
is
so
great
,
that
in
regard
of
it
thou
couldest
wish
with
all
thy
heart
to
bee
out
of
the
world
to
bee
eased
of
that
paine
,
Note
.
and
yet
wilt
thou
not
sticke
by
thy
sinnes
,
to
adde
new
torments
to
Iesus
Christ
,
whose
torment
once
farre
exceeded
the
greatest
paine
and
torment
thou
canst
possibly
endure
;
this
is
most
sauage
and
brutish
cruelty
,
yea
,
such
as
is
beyond
all
the
degrees
of
comparison
,
matchlesse
cruelty
,
wilt
thou
(
as
much
as
in
thee
is
)
adde
torments
to
him
that
shed
his
bloud
for
thee
,
and
suffered
the
extremity
of
Gods
wrath
for
thee
,
if
men
when
they
are
pained
,
would
bee
led
forward
by
that
paine
to
behold
the
bitternesse
of
Christ
his
painefull
passion
,
and
withall
,
that
their
sinne
is
a
further
degree
of
torment
vnto
him
,
doubtlesse
it
would
make
them
(
if
hell
haue
not
full
possession
of
their
hearts
)
carefull
to
auoyd
sinne
,
yea
,
it
would
take
from
them
all
colourable
excuses
,
commonly
fetcht
from
the
Diuels
store-house
,
as
that
they
are
not
alone
,
that
they
are
prouoked
and
drawen
on
by
company
and
the
like
,
the
swearer
and
the
drunkard
will
plead
that
they
forget
themselues
,
that
they
are
carried
away
with
company
;
and
wilt
thou
so
forget
thy selfe
,
&
so
run
on
with
company
,
posting
and
making
haste
to
hell
,
and
againe
peirce
the
sides
of
Iesus
Christ
?
wilt
thou
(
as
much
as
in
thee
is
)
heape
new
passions
vpon
him
?
Oh
remember
the
bitter
passion
of
Iesus
Christ
,
and
learne
to
bee
reformed
.
Againe
,
are
our
afflictions
wee
being
members
of
Iesus
Christ
,
but
as
a
remnant
in
comparison
of
his
sufferings
then
let
this
serue
as
a
checke
to
that
secret
thought
sometimes
rising
vp
in
the
heart
of
Gods
childe
afflicted
,
yea
,
sometimes
breaking
out
into
this
speech
,
that
neuer
was
any
in
the
like
case
that
he
is
in
,
A
checke
to
that
secret
thought
arising
in
the
heart
of
Gods
childe
afflicted
that
neuer
was
any
in
the
like
case
that
he
is
in
.
neuer
was
any
so
greeuously
afflicted
as
he
is
:
thus
was
it
with
Iob
6.2.3
.
hee
complained
his
griefe
and
misery
was
heauier
then
the
sand
of
the
sea
.
Thus
the
Church
in
great
distresse
calles
to
them
that
passe
by
the
way
to
behold
and
see
if
any
sorrow
bee
like
vnto
her
sorrow
.
If
such
a
thought
enter
into
thine
heart
in
time
of
bitter
affliction
,
learne
to
checke
it
by
this
,
Lam
.
1.12
.
looke
vpon
the
bitter
passion
of
Christ
,
and
remember
that
the
waue
or
billow
of
Gods
wrath
did
light
vpon
his
head
,
and
all
that
thou
doest
suffer
is
but
a
flash
of
water
breaking
off
from
that
waue
or
billow
:
but
heere
the
Diuell
hath
found
out
a
shift
when
a
man
comes
to
some
that
are
afflicted
,
and
sets
before
them
the
bitternesse
of
Christ
his
passion
,
and
tels
them
they
ought
to
looke
vpon
that
,
and
to
remember
that
their
affliction
is
nothing
in
comparison
of
his
sufferings
.
To
what
end
(
say
they
)
doe
you
set
before
vs
the
bitternesse
of
Christ
his
sufferings
,
are
we
or
any
liuing
,
who
are
but
meere
men
able
to
beare
that
hee
was
able
to
endure
,
who
was
God
and
man
:
Thus
the
Diuell
doth
shift
his
foot
,
and
is
ready
to
suggest
,
to
trouble
the
minds
of
such
as
are
weake
in
time
of
affliction
,
and
to
make
them
thinke
or
speake
amisse
.
I
answer
vnto
it
,
it
is
true
,
thou
art
not
able
to
beare
what
Christ
endured
,
but
thou
must
remember
what
before
was
deliuered
,
that
the
Lord
doth
therfore
proportion
out
thine
affliction
accordingly
,
and
withall
,
that
which
makes
sufferings
hurtfull
,
I
meane
the
curse
,
is
remooued
from
thee
if
thou
be
in
Christ
,
but
if
thou
wilt
yet
further
insist
vpon
the
measure
of
thy
paine
,
that
neuer
any
member
of
Christ
suffred
the
like
,
reason
wil
euince
the
contrary
,
●e
thine
own
conscience
must
of
force
acknowledge
it
to
be
otherwise
,
for
if
God
lay
no
more
vpon
any
of
his
children
then
they
by
him
are
enabled
to
beare
,
and
thy
strength
when
it
is
the
greatest
,
without
question
,
is
farre
inferiour
to
that
of
Iob
,
of
Abraham
,
of
Dauid
,
&c.
men
eminent
and
endued
with
a
great
measure
of
strength
,
then
certainely
,
their
paine
and
affliction
was
greater
then
thine
,
and
thou
art
not
tried
and
afflicted
like
one
of
them
.
It
followeth
(
the
afflictions
of
Christ
)
In
that
the
Apostle
calles
his
afflictions
the
afflictons
of
Christ
,
I
might
stand
to
shew
that
the
afflictions
of
the
members
of
Christ
reach
vp
to
Christ
himselfe
,
which
may
strike
amazement
and
terrour
into
all
that
wrong
them
,
and
may
comfort
them
that
are
wronged
with
assurance
that
the
Lord
Iesus
will
not
suffer
himselfe
long
to
be
pinched
in
his
members
,
he
hath
experience
of
their
miseries
,
and
hath
learned
to
be
compassionate
towards
them
,
but
this
I
haue
handled
at
large
verse
15.
and
let
mee
adde
onely
thus
much
vnto
it
,
that
the
Lord
Iesus
doth
know
and
acknowledge
his
members
in
their
greatest
distresse
,
The
Lord
Iesus
doth
know
and
acknowledge
his
members
in
their
greatest
distresse
.
their
affliction
cannot
deuide
betwixt
him
and
them
,
and
make
him
hide
his
face
from
them
:
the
Lord
calles
the
Israelites
his
people
,
when
they
were
plunged
in
their
deepest
distresse
,
Exod
.
3.7
.
and
in
many
other
places
of
this
booke
,
the
Lord
is
not
like
the
proud
people
of
the
world
,
The
Lord
therefore
is
not
like
the
proud
people
of
the
world
.
who
know
a
man
in
a
gay
coate
or
high
place
,
but
in
pouertie
and
basenesse
will
not
vouchsafe
to
looke
vpon
him
though
hee
be
most
neare
vnto
them
in
bloud
and
kindred
,
it
is
not
so
with
the
Lord
,
but
in
the
poorest
plight
,
when
the
backs
of
his
children
are
bare
for
want
of
cloathing
,
their
faces
leane
,
quite
altered
with
brinish
teares
,
that
haue
worne
furrowes
in
them
,
their
heads
hang
down
for
griefe
,
&
all
their
bones
are
disioynted
with
racking
tortures
of
bloudy
tormentours
,
euen
then
doth
the
Lord
know
and
as
graciously
acknowledge
them
for
his
owne
,
as
he
did
in
their
prosperity
and
chiefest
outward
comfort
.
If
we
further
follow
in
our
meditations
it
will
minister
vnto
vs
matter
of
sweet
comfort
.
Come
we
to
the
last
thing
to
bee
stood
on
in
this
verse
in
these
words
(
in
my
flesh
)
The
Apostle
doth
heere
restraine
his
sufferings
spoken
of
to
his
owne
person
,
and
withall
doth
point
out
the
subiect
of
his
suffering
,
that
hee
being
now
in
prison
,
his
body
was
afflicted
,
that
wee
may
hence
obserue
is
this
.
The
persecutors
of
the
Church
●n
onely
w●●ch
the
〈◇〉
of
Go●●●●●dre●
〈◇〉
▪
That
the
persecuting
enemies
of
the
Church
and
of
the
members
of
Christ
can
go
no
further
then
the
body
,
they
cannot
come
to
the
soule
to
hurt
that
,
the
soule
is
free
from
the
rage
and
violence
of
all
Satans
instruments
as
our
Sauiour
hath
taught
,
Mat
.
10.28
.
Obiection
.
O●●●●
▪
But
will
some
say
they
can
make
men
abiure
and
renounce
Christianity
as
the
Turkes
doe
at
this
day
?
That
abiuration
is
but
like
rauing
in
some
extremity
of
sickenesse
,
it
is
forced
and
may
be
where
the
seed
of
grace
remaines
still
in
the
heart
,
as
a
childe
of
God
in
some
extremity
of
sicknesse
may
shew
exceeding
strange
,
yea
,
franticke
behauiour
,
Note
.
and
so
die
,
and
yet
goe
to
heauen
,
and
we
are
not
by
any
outward
thing
in
this
life
or
death
,
to
iudge
of
his
estate
before
God
,
so
a
true
Christian
may
be
forced
to
abiure
Christianity
,
and
yet
still
remaine
a
true
Christian
,
all
the
Tyrants
in
the
world
are
not
able
to
hurt
his
soule
.
Let
this
for
the
vse
of
it
teach
vs
that
which
our
Sauiour
hath
taught
Luk
.
12.4
.
not
to
feare
them
that
are
only
able
to
kill
the
body
We
are
not
to
feare
them
who
can
only
kill
the
body
.
but
cannot
kill
the
soule
,
and
for
our
further
encouragement
heerein
,
consider
but
this
one
thing
,
are
we
the
children
of
God
and
members
of
Christ
,
then
the
Lord
hath
deliuered
vs
from
the
power
of
sinne
and
Satan
,
and
the
bondage
of
vnruly
lusts
,
which
are
enemies
to
our
soules
and
saluation
,
and
is
not
he
then
able
,
and
also
willing
in
his
good
time
to
free
vs
from
weake
men
,
who
can
onely
touch
our
flesh
?
yes
doubtlesse
,
let
vs
make
no
question
of
it
,
but
remember
it
and
be
strengthened
in
the
time
of
need
.
VER
.
25.
Whereof
I
am
a
Minister
according
to
the
dispensation
of
God
,
which
is
giuen
me
vnto
you
ward
,
to
fulfill
the
word
of
God
.
These
words
are
a
further
amplification
of
the
Apostles
second
argument
,
and
containe
in
them
,
first
a
reason
of
the
Apostles
suffering
for
the
Church
,
because
hee
was
a
Minister
of
the
Church
(
Whereof
I
am
a
Minister
.
)
Then
secondly
,
a
limitation
of
his
Ministry
,
in
respect
of
his
Ministeriall
charge
,
that
he
was
appoynted
a
Minister
of
the
Iewes
,
but
of
the
Colossians
and
the
rest
of
the
Gentiles
in
these
words
,
according
to
the
dispensation
of
God
which
is
giuen
me
vnto
you
ward
,
wherein
we
haue
three
materials
to
be
considered
.
First
,
his
Ministry
which
hee
calles
a
dispensation
of
God
.
Secondly
,
how
that
was
conferred
vpon
him
that
it
was
giuen
him
.
Thirdly
,
the
speciall
reference
and
relation
of
it
,
vnto
you-ward
.
Then
followes
the
end
of
this
dispensation
thus
giuen
vnto
him
in
the
last
words
(
to
fulfill
the
will
of
God
)
Come
we
to
the
words
as
they
are
layd
downe
by
the
Apostle
,
Whereof
I
am
a
Minister
(
that
is
)
of
which
Church
I
am
a
Minister
:
I
might
heere
vrge
it
against
the
Papists
,
that
the
Apostle
explaines
himselfe
how
hee
suffered
for
the
Church
,
not
as
a
Mediatour
betweene
God
and
the
Church
,
but
as
a
Minister
of
the
Church
,
not
to
satisfie
for
others
,
but
to
minister
to
their
faith
by
confirmation
and
strengthening
of
it
,
by
his
example
and
patience
,
but
of
this
we
spoke
before
in
the
former
verse
.
Obserue
we
,
that
the
Apostle
saith
,
hee
was
a
Minister
of
the
Church
,
the
body
of
Christ
;
hee
sayth
not
that
hee
was
a
Minister
at
large
,
the
word
Minister
being
a
word
of
relation
,
but
hee
sets
it
downe
with
this
correlatiue
the
Church
,
that
his
ministery
had
speciall
reference
to
the
Church
of
Christ
,
and
to
the
true
members
of
Christ
,
and
not
to
any
other
;
Hence
ariseth
this
poynt
of
instruction
.
That
the
outward
ministery
of
the
Word
and
Gospell
is
ordained
of
the
Lord
properly
for
the
good
of
the
Church
The
outward
Ministry
of
the
word
is
ordained
properly
for
the
good
of
Gods
Church
.
and
with
speciall
respect
to
the
true
members
of
Christ
,
either
actuall
or
in
Gods
election
,
all
ministeriall
actions
,
as
preaching
the
Word
,
administring
the
Sacraments
and
the
like
,
haue
speciall
relation
to
the
good
of
Gods
chosen
,
and
this
poynt
is
plainely
propounded
and
layd
before
vs
by
the
Apostle
,
Ephes
.
4.12
.
together
with
a
reason
of
it
in
the
verse
before
,
that
to
this
end
Christ
ascending
gaue
gifts
vnto
men
,
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
and
some
Pastours
and
Teachers
for
the
gathering
together
of
the
Saints
for
the
work
of
the
ministry
and
for
the
edification
of
the
body
of
Christ
.
The
ground
of
this
is
the
order
which
the
Lord
hath
made
knowen
that
he
holds
in
bringing
of
his
chosen
to
life
&
saluation
,
that
whom
he
hath
predestinate
,
them
he
doth
in
time
effectually
call
,
&
the
ministry
of
the
Gospell
is
by
him
appointed
an
instrument
and
meanes
of
effectuall
calling
,
by
the
preaching
of
the
Gospell
,
men
are
called
:
Now
effectuall
calling
properly
belongs
to
the
chosen
of
God
,
and
therfore
the
ministry
and
meanes
of
saluation
hath
proper
reference
to
the
good
of
Gods
chosen
.
Ob.
But
will
some
say
,
the
word
is
to
be
preached
to
all
,
the
commission
was
generall
,
goe
teach
all
nations
,
Mat
.
28.19
.
and
preaching
is
not
limitted
in
respect
of
the
flocke
committed
to
any
mans
charge
?
Answer
.
It
is
true
,
the
Minister
of
the
Word
is
to
preach
to
all
to
whom
hee
is
sent
presuming
in
the
iudgement
of
charity
that
all
his
hearers
bee
the
Elect
of
God
leauing
secret
iudgement
to
God
,
but
yet
the
outward
ministry
and
preaching
of
the
word
serues
properly
for
the
calling
,
and
conuersion
,
and
confirmation
of
Gods
chosen
&
the
reprobate
are
made
partakers
of
externall
vocation
only
accidentally
,
because
as
tares
and
chaffe
are
mingled
with
good
corne
,
so
they
are
among
Gods
chosen
,
it
serues
as
an
occasion
(
by
reason
of
their
corruption
)
of
their
hardening
and
to
leaue
them
without
all
excuse
,
it
is
to
the
chosen
of
God
the
sauour
of
life
to
life
euerlasting
,
but
to
others
the
sauour
of
death
to
their
deeper
condemnation
.
2.
Cor
.
2.16
.
Now
the
application
of
this
point
might
bee
to
teach
the
wicked
,
how
much
they
are
beholding
to
the
chosen
of
God
,
Note
.
for
whose
sakes
they
are
partakers
of
the
sound
of
the
Gospell
,
which
sometimes
worketh
restraint
in
them
from
the
outrage
in
sin
though
no
renouation
,
&
so
their
iudgement
shall
be
the
easier
in
that
respect
,
yea
the
continuance
of
the
world
is
for
the
sake
of
Gods
chosen
,
when
their
number
is
full
then
shall
the
end
be
But
let
vs
rather
thinke
vppon
this
doctrine
to
this
purpose
,
it
is
so
that
the
ministery
of
the
worde
by
man
,
is
appointed
properly
for
the
good
of
the
body
of
Christ
,
this
then
may
serue
as
a
ground
of
examination
and
triall
to
euery
one
of
vs
,
whether
we
be
true
members
of
the
church
of
God
or
no
,
Triall
of
our selues
whether
we
be
true
members
of
the
Church
or
no
.
hereby
we
may
know
it
,
the
Ministery
of
the
word
is
ordained
for
the
good
of
Gods
chosen
.
If
then
thou
receiue
good
by
it
,
it
is
a
sure
signe
of
election
to
life
and
saluation
;
it
is
the
mark
Christ
himselfe
hath
set
vpon
his
sheepe
;
Ioh
.
10.27
.
they
heare
his
voyce
sounding
in
the
ministery
of
the
Gospell
,
and
they
follow
it
,
they
are
bettered
by
it
:
but
if
thou
eyther
wilt
not
heare
it
,
or
hearing
it
carest
not
to
follow
it
;
but
a
drunkard
before
,
a
drunkard
still
,
filthy
before
,
and
filthy
still
,
a
worldling
before
,
and
still
deuoted
to
the
things
of
this
earth
,
and
minding
earthly
things
,
to
what
fold
thou
doest
belong
,
thy selfe
and
others
may
easily
iudge
,
surely
to
the
folde
of
goates
,
not
of
sheepe
.
To
driue
this
a
little
deeper
,
that
this
may
profit
&
moue
thee
hereafter
to
a
further
profiting
by
the
ministry
of
the
Word
,
consider
these
two
things
.
First
,
if
the
Minister
would
gain
&
gather
thee
to
God
and
thou
refuse
,
thou
must
know
that
thy
wilfull
refusall
to
be
gained
and
gathered
,
is
the
immediare
forerunner
of
iudgement
,
and
of
thine
owne
destruction
,
and
there
is
reason
for
it
,
God
hath
so
threatned
,
Prou
:
1.27
.
Zach.
7.
From
ver
.
11.
to
the
end
,
and
it
is
a
resistance
of
the
spirite
of
God
,
Acts
7.51
.
and
it
is
the
ripenesse
and
full
growth
of
sinne
to
hate
to
be
reformed
:
Mat
.
23.37
.
Marke
what
Christ
himselfe
sayth
,
as
hee
was
a
Minister
of
Circumcision
,
hee
would
haue
gathered
them
together
,
but
they
would
not
,
therefore
their
habitation
should
bee
left
vnto
them
desolate
.
Againe
,
hee
that
will
not
now
heare
the
minister
of
the
worde
,
speaking
in
the
name
of
the
Lord
,
or
heares
him
without
regard
to
take
good
by
him
,
as
those
the
Prophet
Ezekiel
speakes
of
chap
:
33.31
.
let
him
know
the
day
shall
come
when
his
eares
shal
heare
,
(
wil
he
,
nill
he
)
that
which
shall
make
his
heart
ake
,
goe
thou
cursed
into
euerlasting
fire
,
prepared
for
the
Deuil
and
his
Angels
,
let
these
things
stirre
thee
vp
to
thinke
vpon
it
,
how
thou
dost
profit
by
the
ministery
of
the
word
,
and
assure
thy selfe
Gods
purpose
cannot
be
frustrate
,
if
thou
belong
to
him
,
his
minister
is
sent
for
thy
good
,
and
thou
shalt
receiue
good
by
him
,
if
not
thou
shalt
be
hardened
in
thy
sinne
and
heape
vp
wrath
against
the
day
of
wrath
.
Come
wee
to
the
Apostles
limitation
of
his
ministery
in
regard
of
his
ministeriall
charge
in
these
words
(
according
to
the
dispensation
of
God
.
Which
is
giuen
mee
vnto
you-ward
)
the
words
heere
translated
(
Dispensation
of
God
)
are
not
to
bee
taken
as
sometimes
they
are
vsed
,
Interpretation
.
for
the
prouidence
of
God
as
we
vse
to
say
,
by
the
mercifull
dispensation
of
God
(
that
is
)
by
his
good
prouidence
,
because
the
prouidence
of
God
cannot
be
giuen
,
as
the
Apostle
saith
,
that
this
dispensation
was
,
but
they
are
to
bee
conceaued
as
the
originall
wordes
doe
signifie
,
according
to
Gods
stewardship
,
(
to
you-ward
)
(
that
is
)
in
respect
of
you
Colossians
and
the
rest
of
the
Gentiles
as
wee
haue
it
,
Galathians
2.7
.
The
first
thing
we
haue
heere
to
marke
is
,
that
the
Apostle
calls
his
ministery
a
stewa●dship
giuen
of
God
.
Hence
we
see
that
the
minister
of
the
Gospell
,
lawfully
called
to
that
office
is
Gods
steward
,
The
minister
of
the
Gospell
lawfully
called
to
that
office
is
Gods
Steward
.
he
is
set
ouer
the
houshold
of
God
,
his
Church
as
a
steward
ouer
some
great
family
,
hence
it
is
that
Paul
saith
to
Timothy
:
these
things
write
I
vnto
thee
,
that
thou
maist
yet
know
how
thou
oughtest
to
behaue
thy selfe
in
the
house
of
God
,
and
in
his
Epistle
to
Titus
1.7
.
in
expresse
wordes
,
a
Bishoppe
or
Minister
is
Gods
Steward
,
1.
Epist.
3.14
.
yea
hee
would
haue
all
men
so
to
esteeme
of
them
,
let
a
man
so
thinke
of
vs
as
of
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
1.
Cor
.
4.1
.
Where
the
Apostle
also
so
makes
knowne
what
bee
the
things
committed
to
the
Ministers
of
the
Gospell
to
dispense
and
dispose
of
(
namely
)
the
secrets
of
God
(
that
is
)
the
doctrine
of
the
Gospell
,
which
is
a
secret
and
a
mistery
hid
from
the
eyes
of
the
world
,
(
so
called
by
the
Apostle
in
the
next
verse
of
this
chapter
)
and
the
doctrine
of
the
Gospell
being
the
word
of
reconciliation
publishing
remission
of
sins
to
all
that
truly
beleeue
it
,
&
repent
of
their
sinnes
,
hence
it
is
that
the
ministers
of
the
word
are
said
to
haue
the
ministery
of
reconciliation
committed
vnto
them
,
and
as
stewards
to
haue
the
keyes
of
the
kingdome
of
heauen
,
2.
Cor
.
5.18
.
to
open
or
to
shut
heauen
according
to
the
condition
propounded
in
the
Gospell
(
that
is
)
to
declare
and
pronounce
remission
of
sins
,
to
them
that
beleeue
and
truly
repent
,
Mat
.
16.19
.
and
that
Gods
mercy
is
shut
vp
from
them
that
are
vnbeleeuers
and
vnrepentant
,
thus
are
the
ministers
of
the
word
,
Gods
Stewards
to
dispose
of
his
secrets
after
his
will
,
and
good
reason
that
his
will
onely
should
rule
in
his
owne
house
.
And
therefore
for
the
vse
of
this
in
the
first
place
the
ministers
of
the
word
must
take
notice
of
it
,
that
they
haue
onely
as
the
stewards
of
God
,
the
ministery
of
reconciliation
to
declare
to
the
penitent
remission
of
their
sinnes
,
and
not
power
to
forgiue
sinnes
,
Ministers
of
the
Gospell
haue
only
as
stewards
the
ministry
of
reconciliation
to
declare
to
the
penitent
remission
of
sinnes
,
and
power
to
forgiue
sinnes
.
as
that
man
of
sinne
the
Pope
doth
challenge
to
himselfe
,
who
in
his
blasphemous
pardons
takes
vpon
him
to
forgiue
both
poenam
&
culpam
punishment
and
sinne
,
When
the
minister
of
God
pronounceth
remission
of
sinnes
to
the
penitent
and
shuts
vp
Gods
kingdome
against
the
impenitent
,
it
is
as
if
God
himselfe
should
doe
it
.
and
the
ministers
of
the
word
haue
onely
the
keyes
of
ministery
in
respect
of
Christ
whose
stewards
they
are
to
open
and
shut
according
to
the
wil
of
their
master
reuealed
,
&
not
at
their
owne
will
&
pleasure
.
A
second
vse
of
the
doctrine
now
deliuered
may
be
this
is
the
minister
of
God
,
Gods
Steward
to
dispose
of
his
secrets
according
to
his
will
,
surely
then
when
the
Minister
doth
so
,
when
hee
doth
pronounce
remission
of
sins
to
the
penitent
,
and
shut
vp
the
kingdome
of
heauen
and
Gods
mercy
from
the
impenitent
,
let
vs
learne
to
account
it
,
as
if
God
himselfe
should
doe
it
;
for
hence
it
is
,
that
the
Ministers
of
the
Word
are
said
to
remit
or
retain
sins
,
because
they
declaring
by
the
Word
remission
of
sinnes
to
the
penitent
,
Ioh
.
23.23
.
and
retaining
of
sinnes
to
the
impenitent
,
it
is
as
certaine
,
as
if
God
himselfe
should
pronounce
it
from
heauen
:
it
is
said
Exod
,
14.31
.
the
people
beleeued
the
Lord
and
his
seruant
Moses
,
giuing
vs
to
vnderstand
,
that
though
faith
respect
God
onely
,
yet
is
there
such
an
Vnion
betwixt
him
and
his
Ministers
,
as
indeed
and
truth
we
cannot
beleeue
him
vnlesse
we
also
beleeue
his
Ministers
,
speaking
from
him
,
let
vs
therefore
thinke
vpon
it
,
and
especially
when
they
shut
vp
the
kingdom
of
heauen
,
when
they
denounce
the
iudgements
of
God
against
vs
for
any
sinne
,
euery
man
will
bee
ready
to
take
holde
of
the
Word
of
mercy
,
and
esteeme
that
as
the
Word
of
God
himselfe
,
but
in
the
word
of
threatning
and
denouncing
of
iudgement
,
men
make
a
diuision
between
God
and
his
Minister
:
let
vs
take
heed
of
this
,
and
know
for
a
conclusion
of
this
point
,
Note
.
that
if
we
diuide
between
God
and
his
Minister
in
the
word
of
threatning
,
the
Lord
will
punish
vs
in
the
same
kind
,
hee
will
diuide
betweene
him
and
his
Minister
in
respect
of
vs
in
the
word
of
mercy
,
and
in
his
iust
iudgement
he
will
make
his
word
of
mercy
,
but
as
the
word
of
man
vnto
vs
,
it
shall
bee
vnprofitable
vnto
vs
,
wee
shall
finde
no
true
comfort
by
it
;
remember
the
example
of
Herod
,
he
deuided
between
God
and
Iohn
in
the
word
of
threatning
for
his
sinne
,
and
the
Lord
made
all
that
he
heard
from
Iohn
,
euen
the
thinges
that
he
heard
gladly
to
be
vnprofitable
vnto
him
hee
liued
and
died
in
his
sins
.
Now
to
the
second
Materiall
2
Materiall
.
in
the
Apostles
limitation
how
this
dispensation
was
conferd
vpon
him
in
these
words
(
which
is
giuen
me
)
the
words
are
plain
,
&
are
to
be
taken
in
their
proper
signification
which
is
freely
or
of
Gods
grace
bestowed
vpon
mee
,
in
that
the
Apostle
sayth
his
ministery
and
dispensation
in
the
Church
of
Christ
was
giuen
him
,
it
pointeth
out
first
this
generall
instruction
,
that
no
man
is
to
vndertake
that
office
&
function
to
be
a
minister
of
the
word
&
publike
dispencer
of
Gods
secrets
,
No
man
ought
to
vndertake
the
office
of
a
Minister
of
the
word
vnlesse
it
be
giuen
him
of
God
.
but
he
to
whom
it
is
giuen
of
God
,
(
that
is
)
hee
that
is
inwardly
called
of
God
,
furnished
with
competent
measure
of
gifts
,
both
of
mind
&
wil
for
the
discharge
of
that
office
and
hath
also
outward
approbation
of
the
Church
,
and
for
this
there
be
many
reasons
.
First
,
because
it
is
Gods
order
appointed
in
his
Church
,
that
hee
that
is
to
teach
should
by
him
be
called
,
and
sent
,
Rom.
10.15
.
Secondly
,
the
ministery
is
Gods
,
and
not
mans
,
&
therfore
ministers
must
be
sent
and
deputed
of
the
Lord
.
Thirdly
,
vnlesse
they
be
sent
of
God
they
cannot
gather
assurance
of
Gods
speciall
protection
and
assistance
in
their
calling
which
is
necessary
for
them
.
The
vse
of
this
may
bee
to
discouer
the
error
and
fancy
of
the
Anabaptists
and
their
followers
,
Confutation
of
an
Anabaptisticall
fancy
.
who
thinke
that
any
man
vpon
a
priuate
motion
may
step
forth
and
vndertake
the
duety
of
a
publike
teacher
,
and
may
preach
and
expound
the
Scriptures
,
and
they
alleadge
for
themselues
that
such
motion
is
from
the
spirit
of
God
,
but
(
indeed
)
it
is
rather
from
another
spirit
euen
from
Satan
&
from
their
owne
pride
and
vanity
,
&
it
is
an
opinion
foolish
and
fantasticall
,
I
will
spend
no
more
time
in
confutation
of
it
.
We
are
to
marke
that
the
Apostle
speaking
of
his
ministry
and
stewardship
in
Gods
house
,
an
eminent
office
,
&
of
excellent
dignity
,
hath
an
eye
to
the
first
cause
and
fountaine
of
it
,
that
it
was
giuen
and
bestowed
vpon
him
,
that
it
descended
vpon
him
from
the
meere
grace
&
mercy
of
God
.
Hence
wee
are
taught
,
that
in
all
the
good
things
of
this
life
we
enioy
,
In
all
the
good
things
of
this
l
fe
we
doe
eni●y
,
we
are
to
look
vp
to
the
giuer
of
them
.
be
it
dignity
,
office
in
the
Church
,
or
in
the
common-wealth
,
be
it
health
,
wealth
,
liberty
,
credit
,
stocke
or
store
,
wee
are
to
lift
vp
our
eyes
to
the
hills
from
whence
any
of
these
good
things
come
downe
,
we
are
to
looke
to
the
fountaine
whence
our
streame
hath
issued
,
euen
to
the
meere
grace
and
mercy
of
God
,
wee
find
it
was
common
and
frequent
with
our
Apostle
thus
to
look
vpward
to
the
author
and
giuer
of
euery
good
gift
,
1.
Cor
.
15.10
.
by
the
grace
of
God
,
I
am
that
I
am
.
Ephes
.
3.7.8
.
hee
sayth
hee
was
made
a
minister
of
the
Gospell
by
the
gift
of
the
grace
of
God
,
euen
to
me
the
least
of
all
Saints
is
this
grace
giuen
that
I
should
preach
among
the
Gentiles
the
vnsearcheable
riches
of
Christ
,
Gal.
1.15
.
that
he
was
called
by
the
grace
of
God
,
this
was
commendable
in
the
Apostle
,
and
is
woorthy
our
imitation
,
and
it
is
a
duety
of
great
good
consequence
.
First
,
it
worketh
true
thankfulnesse
,
This
duty
practised
worketh
in
vs
first
thankfulnesse
.
Secondly
humility
.
1.
Cor
.
4.7
.
nothing
is
more
effectuall
to
draw
out
thanks
for
good
things
receaued
of
men
then
to
know
the
things
giuen
to
bee
meere
gratuities
aboue
desert
,
and
meerely
from
the
bounty
of
the
giuer
.
Againe
it
is
a
notable
meanes
to
humble
vs
,
shall
wee
know
the
good
things
wee
haue
are
receaued
from
the
meere
grace
of
God
,
and
shall
we
then
be
proud
of
them
?
it
is
the
Apostles
conclusion
,
what
hast
thou
that
thou
hast
not
receiued
,
and
if
thou
hast
receiued
it
,
why
reioycest
thou
,
as
though
thou
hadst
not
receiued
it
?
let
vs
remember
this
duty
,
Note
.
and
the
rather
because
it
is
the
corruption
of
our
nature
to
rest
in
the
things
giuen
and
to
forget
God
the
Author
and
giuer
,
to
eat
the
bread
,
and
not
to
see
God
in
the
bread
as
saith
Luther
.
Moses
knowing
this
inborne
corruption
,
Deut
.
6.12
.
giues
this
caueat
,
beware
least
,
&c.
and
this
corruption
was
growne
to
full
ripenesse
in
Nebuchadnezar
Dan
4.27
.
is
not
this
great
Babell
that
I
haue
built
for
the
house
of
the
kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
maiesty
?
Motiues
stirring
vs
vp
to
the
practise
of
this
duty
.
and
wee
know
what
followed
he
was
driuen
out
from
men
to
liue
with
beasts
.
Let
vs
take
heed
God
deale
not
with
as
he
dealt
with
him
,
wee
may
iustly
feare
it
,
if
we
haue
not
hearts
to
see
and
consider
the
mercy
and
free
grace
of
God
in
the
good
things
vouchsafed
vnto
vs
,
that
hee
will
driue
vs
out
among
beasts
(
that
is
)
in
his
iust
iudgement
giue
vs
the
hearts
of
beasts
,
hearts
taking
sensuall
delight
in
those
things
we
enioy
,
euer
groueling
vpon
them
,
and
not
able
to
lift
vp
themselues
,
towards
which
is
an
heauy
iudgement
.
And
consider
we
further
whence
it
is
that
men
see
not
Gods
mercy
in
outward
good
things
,
surely
because
they
see
not
his
fauour
towards
them
in
Christ
,
in
whom
right
to
all
the
creatures
is
restored
,
and
by
whom
only
sweetnesse
is
found
in
blessings
,
1.
Cor
.
3.21.22
23.
and
out
of
them
they
are
but
curses
,
it
is
not
possible
that
a
wicked
man
who
finds
not
Gods
grace
in
Christ
,
should
see
his
mercy
in
outward
things
,
for
(
indeed
)
they
are
not
giuen
to
him
in
mercy
,
but
in
iudgment
,
as
his
portion
,
and
as
witnesses
of
his
vnthankfulnesse
,
as
it
is
said
,
God
left
not
himselfe
without
witnes
in
doing
good
,
giuing
raine
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladnes
,
and
to
leaue
him
without
excuse
.
If
then
we
would
not
(
by
the
iust
hand
of
God
)
be
giuen
ouer
to
liue
as
bruit
beasts
amongst
men
,
feeding
and
fatting
our selues
with
Gods
blessings
,
and
wanting
eyes
and
harts
to
see
and
consider
his
mercy
in
them
,
if
wee
would
not
proue
to
our selues
&
against
our selues
that
we
see
not
Gods
grace
in
Christ
,
let
vs
learne
to
raise
vp
our
thoughts
to
see
Gods
grace
and
mercy
in
the
outward
good
things
of
this
life
giuen
,
and
bestowed
vpon
vs
that
so
wee
may
be
thankfull
to
him
for
them
,
and
vse
them
not
to
riot
excesse
,
brauery
,
and
to
set
out
,
and
to
magnifie
our selues
aboue
others
,
but
to
the
glory
of
him
that
gaue
them
,
and
to
the
good
of
our selues
and
others
.
It
followeth
(
vnto
you-ward
)
in
these
words
we
haue
the
third
materiall
in
the
Apostles
limitation
(
namely
)
the
spespeciall
reference
of
his
ministery
,
and
the
meaning
is
,
Pauls
Apostleship
had
speciall
relate
to
the
Gentiles
.
in
respect
of
you
Colossians
,
and
the
rest
of
the
Gentiles
,
that
which
I
will
hence
obserue
shall
be
this
.
That
the
ministery
and
Apostleship
giuen
to
Paul
had
speciall
relation
to
the
Gentiles
,
yea
hee
was
appointed
by
speciall
vocation
the
chiefe
Apostle
of
the
Gentiles
,
as
Peter
was
of
the
Iewes
;
it
appeares
plainely
Gal.
2.7
.
and
wee
find
it
in
many
places
of
the
acts
,
that
Pauls
commission
was
specially
to
preach
to
the
Gentiles
,
as
Acts
4.9
.
If
any
say
the
commission
of
the
Apostles
was
generall
,
it
is
true
,
Acts
13.2
.
Acts
26.17
.
this
power
and
liberty
was
giuen
,
yet
afterwards
it
pleased
the
Lord
in
wisedome
for
good
causes
to
order
it
by
a
second
decree
,
that
Paul
should
specially
haue
care
of
the
Gentlies
,
I
say
specially
,
for
though
Paule
(
occasion
being
offered
)
preached
to
the
Iewes
,
they
being
dispersed
among
the
Gentiles
,
yet
was
he
still
the
chiefe
Apostle
of
the
Gentiles
.
How
then
can
the
Papists
deriue
the
primacy
and
supremacy
of
their
Pope
Against
the
supremacy
of
the
Pope
.
from
Peter
,
the
Scripture
is
plaine
that
Peter
was
not
chiefe
Apostle
of
the
Gentiles
,
therfore
admit
the
Pope
to
be
his
successor
,
and
to
haue
his
authority
(
which
no
wise
man
wil
grant
being
Apostolical
)
yet
cannot
be
thence
deriue
his
authority
and
power
ouer
the
Gentiles
,
they
might
more
probably
conuey
his
title
of
supremacy
from
Paul
,
then
from
Peter
,
and
indeed
beeing
driuen
from
this
by
plaine
euidence
of
Scripture
,
they
would
craftily
seeme
to
deriue
their
Popes
authority
from
both
Peter
and
Paul
which
is
but
a
meere
shift
,
if
they
hold
their
owne
principles
it
is
impossible
.
In
the
last
words
of
this
verse
(
to
fulfill
the
word
of
God
)
we
haue
the
end
of
the
Apostles
ministery
,
that
hee
was
a
minister
of
the
Church
to
fulfill
the
word
of
God
,
by
the
word
of
God
we
are
heere
to
vnderstand
the
Gospell
as
appeares
in
the
next
verse
,
Interpretation
.
and
to
fulfill
it
is
to
publish
and
to
preach
it
and
the
preaching
of
the
Gospell
by
the
Apostle
is
called
a
fulfilling
of
it
,
because
by
it
the
Gentiles
were
called
as
was
foretold
by
the
Prophets
,
and
that
worke
being
wrought
&
fulfilled
on
them
by
the
preaching
of
the
Gospell
,
the
preaching
of
it
is
called
a
fulfilling
of
it
.
That
which
hence
is
offred
to
our
consideration
is
from
the
forme
of
speech
heere
vsed
,
the
Apostle
saith
not
to
preach
the
Gospell
but
to
fulfill
it
hence
followes
this
conclusion
.
That
the
Gospell
truely
preached
is
not
an
empty
word
,
The
Gospell
truely
preached
is
not
an
empty
word
.
2.
Cor
.
3.8
.
Gal.
3.2
.
but
a
word
filling
those
that
belong
to
God
with
grace
and
goodnesse
,
and
the
true
preaching
of
it
is
powerfull
to
that
purpose
.
Hence
it
is
that
the
Apostle
calles
his
preaching
of
the
Gospell
,
the
ministration
of
the
spirit
,
hee
sayth
the
Galathians
receiued
the
spirit
by
the
preaching
of
the
Gospell
and
heerein
lies
a
principall
difference
betweene
the
Law
and
the
Gospell
.
The
Law
doth
not
minister
the
spirit
,
but
by
the
preaching
of
the
Gospell
the
spirit
is
giuen
.
This
must
teach
vs
to
make
a
precious
account
of
the
preaching
of
the
Gospell
,
We
are
to
make
precious
account
of
the
preaching
of
the
Gospell
.
2.
Tim
.
3.15
.
which
hath
with
it
(
in
them
that
belong
to
God
)
the
operation
of
his
spirit
,
and
is
powerfull
to
bring
them
from
ignorance
to
knowledge
,
from
darknesse
to
light
,
from
the
power
of
Satan
to
the
glorious
liberty
of
the
sonnes
of
God
,
and
to
make
them
wise
to
saluation
,
and
let
vs
looke
on
our selues
in
our
naturall
condition
before
the
preaching
of
the
Gospell
hath
wrought
vpon
vs
,
what
are
we
?
surely
,
blinde
and
ignorant
of
the
wayes
of
God
,
walking
in
the
darknesse
and
vanity
of
our
mindes
,
rushing
into
errours
,
breaking
out
into
blasphemies
,
running
into
all
sorts
of
sinne
,
yedding
to
the
suggestions
of
Satan
,
embracing
the
vanities
of
the
world
,
following
the
swindge
and
corruptions
of
our
owne
hearts
,
and
lying
open
to
the
wrath
and
and
iudgements
of
God
,
these
things
ought
to
mooue
vs
to
make
speciall
account
of
the
Gospell
preached
,
which
doth
in
as
many
as
it
is
powerfull
,
informe
the
iudgement
,
reforme
the
will
,
order
and
sanctifie
the
affections
,
and
bring
into
captiuity
euery
thought
to
the
obedience
of
Christ
.
The
Gospell
preached
giues
the
Spirit
,
Note
.
the
Spirit
begets
Faith
,
Faith
apprehends
Christ
,
and
Christ
brings
saluation
,
therefore
make
precious
accompt
of
the
preaching
of
the
Gospell
.
VER
.
26.
Which
is
the
Mystery
hid
since
the
world
beganne
and
from
all
ages
▪
but
now
is
made
manifest
to
his
Saints
.
This
verse
,
for
the
connexion
looketh
vp
to
the
former
as
an
explication
of
that
the
Apostle
sayd
in
the
end
of
it
,
of
what
word
he
spake
(
namely
)
of
that
Which
is
the
Mystery
hid
since
the
world
beganne
(
that
is
)
the
word
of
the
Gospell
,
and
for
the
matter
and
substance
of
this
verse
it
containes
a
third
argument
to
perswade
the
Colossians
to
continue
grounded
in
the
faith
.
The
argument
is
taken
from
the
excellency
of
the
Gospell
,
that
the
Gospell
is
a
hidden
and
deepe
Mystery
and
so
of
great
excellency
,
therefore
being
preached
and
reuealed
vnto
them
,
they
ought
to
make
precious
account
of
it
,
and
to
continue
in
the
sound
profession
of
it
.
The
order
and
disposition
of
this
verse
in
it selfe
is
on
this
manner
.
First
,
we
haue
an
instance
or
particular
insisting
in
that
part
of
the
word
of
God
,
that
the
Apostle
was
to
publish
,
euen
that
which
is
the
Mystery
.
Secondly
,
to
this
is
subioyned
a
distinct
and
different
condition
of
this
Mystery
in
respect
of
distinct
and
different
times
that
it
is
.
-
Hid
-
and
Manifested
.
Hid
in
respect
of
former
and
foregoing
times
in
these
word
.
Hid
since
the
world
beganne
.
Manifested
in
regard
of
time
present
,
but
now
is
made
manifest
.
Thirdly
,
to
this
is
added
the
persons
to
whom
it
is
manifested
in
the
last
words
to
his
Saints
.
Come
wee
to
the
particular
examination
of
the
words
and
first
of
this
Mistery
hid
in
these
words
,
which
is
the
mystery
hid
since
the
world
beganne
.
Vnder
the
word
Mystery
,
that
we
are
to
vnderstand
the
Gospell
it
is
euident
by
the
context
,
for
the
Apostle
sayth
in
the
verse
before
,
Interpretation
.
it
is
the
word
of
God
,
and
in
the
verse
following
,
that
word
,
that
hath
Christ
for
the
matter
of
it
,
and
that
is
onely
the
Gospell
.
Now
the
Gospell
which
containes
the
doctrine
of
the
humiliation
,
exaltation
,
humanity
,
diuinity
,
office
of
mediation
and
all
things
concerning
the
life
and
death
of
Christ
is
called
a
Mystery
because
it
is
wonderfull
;
deepe
,
secret
and
vnsearchable
,
for
that
is
the
proper
and
naturall
signification
of
the
word
(
{αβγδ}
)
(
Mystery
)
and
wee
shall
finde
in
Scripture
this
word
alwayes
vsed
to
signifie
a
thing
secret
in
religion
,
Ephes
.
5.32
.
the
Apostle
speaking
of
the
neere
vnion
and
coniunction
of
Christ
and
his
Church
sayth
,
{αβγδ}
,
this
is
a
great
secret
,
we
haue
there
the
same
originall
word
,
that
heere
is
vsed
(
hid
)
or
rather
as
the
originall
word
is
,
(
hath
beene
hid
)
since
the
world
beganne
,
the
words
are
from
worlds
)
the
meaning
is
from
all
eternity
,
and
from
all
ages
,
(
that
is
)
from
all
generations
of
the
world
,
till
the
comming
of
Christ
in
the
flesh
,
the
Gospell
was
hid
from
the
Gentiles
simply
,
and
from
the
Iewes
comparatiuely
,
in
comparison
of
the
cleere
lighr
and
manifestation
of
it
since
the
incarnation
of
Christ
,
so
doth
the
Apostle
expound
himselfe
,
Ephes
.
3.5
.
Which
in
other
ages
was
not
opened
as
now
it
is
reuealed
vnto
his
holy
Apostles
and
Prophets
by
the
spirit
.
Thus
then
the
words
are
to
be
conceiued
,
euen
that
secret
and
vnsearchable
doctrine
of
the
Gospell
which
hath
beene
hid
and
kept
secret
from
all
eternity
,
and
from
all
generation
of
the
world
,
simply
from
the
Gentils
,
and
in
comparison
from
the
Iewes
before
the
incarnation
of
Christ
.
Heere
first
let
it
be
obserued
in
a
word
against
the
false
and
deceitfull
dealing
of
the
Papists
that
the
word
{αβγδ}
is
translated
by
them
a
Mystery
in
this
verse
and
in
the
A
popish
deceit
discouered
.
next
verse
Sacrament
thereby
labouring
to
maintaine
the
false
opinion
grounded
on
Ephes
.
5.32
.
that
Matrimony
is
a
sacrament
,
and
so
they
translate
that
place
,
and
thence
would
they
ground
it
,
but
(
indeed
)
the
opinion
is
erroneous
and
false
and
that
text
will
not
warrant
it
,
for
the
opinion
it selfe
,
it
cannot
bee
that
matrimony
should
be
a
Sacrament
.
Reasons
prouing
Matrimony
to
be
no
sacrament
.
First
,
because
it
was
ordained
in
Paradice
before
the
fall
,
but
the
Sacraments
of
the
new
Testament
were
ordained
after
Christ
his
comming
in
the
flesh
.
Againe
,
a
Sacrament
of
the
new
Testament
is
an
outward
seale
of
Gods
grace
vnto
saluation
,
a
seale
of
the
righteousnesse
of
faith
,
so
sayth
the
Apostle
,
which
Matrimony
is
not
,
neither
can
the
Papists
euer
prooue
it
so
to
be
,
and
therefore
no
Sacrament
,
and
for
the
ground
of
their
opinion
,
they
meerely
wrest
,
and
peruert
the
text
,
for
the
Apostle
doth
inplaine
terms
auouch
that
he
speaks
concerning
spirituall
marriage
betweene
Christ
and
his
Church
,
this
is
a
great
secret
,
but
I
speake
of
Christ
,
and
his
Church
.
Againe
,
to
say
that
Matrimony
is
a
Sacrament
,
because
the
word
{αβγδ}
Mystery
is
giuen
to
it
,
is
most
absurd
and
foolish
,
Rom.
4.11
.
for
they
might
aswell
say
,
that
the
Gospell
it selfe
is
a
Sacrament
,
which
in
this
text
is
so
called
,
but
that
were
as
grosse
as
to
say
,
the
seale
and
the
writing
are
all
one
,
for
Sacraments
are
seales
of
the
couenant
of
grace
written
in
the
Gospell
,
yea
,
they
might
aswell
affirme
that
the
close
working
and
secret
insinuation
of
Antichrist
into
the
Church
of
God
is
a
sacrament
,
which
is
called
a
Mystery
,
but
a
Mystery
of
iniquity
,
2.
Thes
.
2.7
.
yea
also
,
that
name
written
in
the
fore
head
of
the
whore
,
Reu
.
17.5
.
How
absurd
and
foolish
then
it
is
to
say
,
that
Matrimony
is
a
sacrament
,
because
it
is
called
by
the
Apostle
{αβγδ}
,
a
Mystery
,
any
man
of
the
meanest
capacity
may
easily
discerne
.
Let
it
be
further
obserued
that
the
word
of
the
Gospell
hath
this
tittle
giuen
to
it
,
that
it
is
a
mystery
,
a
deep
secret
and
hidden
doctrine
,
the
consideration
of
this
doth
offer
this
conclusion
.
That
it
is
no
easie
matter
truely
to
vnderstand
,
know
and
beleeue
the
Gospell
,
It
is
no
easie
matter
truly
to
vnderstand
know
&
beleeue
the
Gospell
.
a
man
cannot
easily
come
to
haue
knowledge
and
faith
in
the
secrets
of
the
Gospell
needfull
to
bee
knowen
,
and
beleeued
to
his
owne
saluation
,
for
proofe
of
this
,
that
one
place
is
sufficient
,
1.
Tim
.
3.16
.
without
controuersie
great
is
the
Mystery
of
godlinesse
,
the
doctrine
of
godlinesse
,
the
Gospell
,
is
not
onely
a
mystery
,
but
a
great
Mystery
full
of
secrets
and
of
exceeding
profoundnesse
and
depth
,
and
it
is
so
without
all
question
or
controuersie
,
the
word
signifieth
by
all
mens
confession
that
it
is
an
opinion
or
truth
generally
confessed
of
all
,
and
that
the
Gospell
is
not
easily
coneeiued
and
beleeued
,
it
were
easie
to
giue
instance
of
particulars
,
wee
preach
Christ
crucified
vnto
the
Iewes
,
euen
a
stumbling
blocke
,
1.
Cor
.
1.23
.
and
vnto
the
Grecians
foolishnesse
.
Acts
17.18
.
The
Athenians
the
wisest
of
all
the
Heathen
,
sayd
Paul
was
a
babler
or
trifler
,
and
setter
foorth
of
strange
gods
,
when
he
preached
Iesus
,
the
very
substance
of
the
Gospell
and
the
resurrection
.
Yea
,
come
we
to
those
that
make
profession
of
Christ
and
of
his
Gospell
,
some
of
them
are
naturall
and
carnall
,
and
cannot
perceiue
the
things
of
the
spirit
of
God
.
1.
Cor
.
2.14
others
are
regenerate
and
perceiue
them
,
but
it
is
onely
in
part
,
&
that
by
the
speciall
gift
of
God
,
Mat
.
13.11
.
and
the
reason
of
this
is
,
because
there
is
no
seed
of
the
Gospell
in
nature
the
morall
Law
is
written
in
nature
by
creation
,
Rom.
2.15
.
&
since
the
fall
we
haue
some
remainder
of
it
in
vs
:
the
Gentiles
shew
the
effect
of
the
Law
written
in
their
hearts
,
We
must
take
heed
we
deceiue
not
our selues
touching
our
knowledge
&
faith
in
the
promises
of
the
Gospell
.
but
the
Gospell
the
ground
of
it
being
Iesus
Christ
,
is
aboue
the
reach
of
n●ture
,
created
of
nature
in
the
state
of
innocency
,
and
much
more
of
nature
corrupted
,
&
therfore
it
is
no
easie
matter
truly
to
conceiue
and
beleeue
the
doctrine
of
the
gospell
,
&
this
must
teach
vs
to
take
heed
we
deceiue
not
our selues
touching
our
knowledge
&
faith
in
the
promises
of
the
Gospell
,
if
we
neuer
felt
the
mighty
and
powerfull
worke
of
God
,
or
the
working
of
his
mighty
power
,
as
the
Apostle
speakes
,
Ephes
.
1.19
.
to
worke
in
vs
vnderstanding
and
faith
in
the
Gospell
,
but
haue
a
faith
easily
conceiued
without
any
supernaturall
worke
:
We
haue
indeed
no
true
faith
:
it
is
the
faith
of
the
greatest
number
in
the
world
,
euen
a
faith
conceiued
without
any
hardnesse
or
paines
at
all
,
a
faith
conceiued
onely
by
tradition
,
because
they
are
bred
and
borne
and
brought
vp
in
the
bosome
of
the
Church
,
and
haue
heard
it
deliuered
in
the
Church
,
that
Iesus
Christ
came
into
the
world
,
tooke
our
nature
on
him
,
and
suffered
death
on
the
crosse
,
thereupon
they
conceiue
in
minde
a
bare
perswasion
that
Christ
is
their
Sauiour
,
and
they
can
repeat
and
patter
ouer
all
the
Articles
of
the
Creed
,
yea
,
some
are
so
grossely
ignorant
as
they
repeat
them
as
a
prayer
,
which
is
ignorance
as
thicke
as
the
darknesse
of
Aegypt
,
it
is
palpable
and
may
be
felt
.
Thus
many
doe
,
and
presently
they
imagine
they
stedfastly
beleeue
them
,
without
finding
any
hardnesse
in
the
matter
,
or
any
vnbeleefe
in
thir
hearts
,
in
respect
of
any
one
article
of
the
Creed
,
I
appeale
to
mens
consciences
in
this
case
,
yea
,
the
speech
of
many
ignorant
persons
makes
it
knowen
,
being
asked
whether
they
beleeue
the
articles
of
faith
,
their
answer
is
ready
,
they
neuer
doubted
of
any
one
article
in
all
their
life
,
they
beleeue
them
all
.
Now
what
is
this
though
we
seeme
to
renounce
Popery
,
but
indeed
to
fall
into
a
dangerous
errour
of
popish
learning
,
to
haue
an
implicite
faith
,
a
faith
wrapped
vp
and
enfolded
in
the
generall
,
to
beleeue
as
the
Church
beleeues
,
which
is
a
faith
easily
and
soone
conceiued
,
to
beleeue
as
the
Church
beleeues
without
further
adoe
.
Wee
must
therefore
remember
what
hath
beene
now
deliuered
,
that
it
is
no
easie
matter
,
truely
to
know
and
beleeue
the
doctrine
of
the
Gospell
,
Note
.
the
Gospell
of
Christ
being
the
materiall
obiect
of
faith
,
and
the
mercy
of
God
in
Christ
for
the
remission
of
sinnes
the
formall
obiect
of
it
,
are
great
and
vnspeakable
mysteries
,
and
cannot
be
comprehended
without
much
hardnesse
,
and
much
striuing
against
naturall
vnbeleefe
and
know
it
for
a
truth
,
we
neuer
truely
beleeue
the
Gospell
to
saluation
,
till
wee
can
say
with
a
true
feeling
of
our
owne
weaknesse
and
want
of
faith
,
as
he
said
in
the
Gospell
,
Lord
I
beleeue
,
Lord
helpe
mine
vnbeleefe
,
till
we
finde
and
feele
the
power
of
Gods
spirit
in
vs
,
ouermastering
our
naturall
hardnesse
and
our
vnbeleefe
,
touching
the
secrets
of
the
Gospell
,
and
know
for
a
conclusion
of
this
point
,
that
faith
easily
gotten
,
is
but
a
fickle
and
loose
imagination
,
and
in
time
of
triall
or
temptation
or
great
affliction
,
it
will
faile
vs
,
it
is
a
faith
of
nature
and
reason
,
and
not
of
the
spirit
of
God
,
and
when
nature
and
reason
faile
,
that
faith
cannot
stand
.
I
will
adde
one
other
short
vse
of
this
doctrine
,
is
it
so
that
it
is
no
easie
matter
to
vnderstand
,
and
beleeue
the
Gospell
,
and
euen
the
Angels
stand
amazed
,
and
with
admiration
desire
to
behold
the
wonders
of
the
Gospell
,
away
then
with
all
high
conceit
of
wit
.
Come
wee
to
the
hearing
of
the
Gospell
preached
with
an
humble
heart
,
Wee
must
come
to
the
hearing
of
the
Gospell
preached
with
humble
hearts
.
1.
Pet
.
1.12
.
Iam
.
4.6
.
an
heart
emptied
of
all
swelling
conceipt
,
for
such
as
haue
it
are
vnfit
to
receiue
the
wisedome
of
God
,
they
are
ill
disposed
to
receiue
it
,
yea
,
God
doth
resist
them
,
God
resisteth
the
proud
&c.
the
word
signifies
that
God
doth
set
himselfe
as
it
were
in
battell
aray
against
them
,
to
fight
with
them
,
and
therfore
will
not
reueale
his
secrets
to
his
enemies
,
being
to
fight
with
them
:
pray
wee
then
euer
with
Dauid
,
Psal
.
119.18
.
Open
mine
eyes
that
I
may
see
the
wonders
of
thy
Law
.
That
I
may
see
the
wonders
and
great
mysteries
of
thy
Gospell
,
yea
,
let
vs
not
rest
in
that
we
conceiue
of
our
owne
heads
,
out
of
the
word
of
the
Gospell
,
or
that
wee
heare
and
learne
of
our
Teachers
,
but
let
vs
striue
with
God
by
prayer
to
be
also
inwardly
taught
by
his
Spirit
;
for
here
is
one
cause
why
some
fall
from
that
they
haue
heard
and
learned
,
Note
.
because
they
pinne
their
faith
on
the
sleeue
of
their
Teacher
,
and
if
hee
fall
they
fall
with
him
,
because
their
ground
is
gone
.
Let
as
many
as
desire
to
continue
stedfast
in
the
truth
,
neuer
rest
in
that
,
they
haue
conceiued
either
of
themselues
or
by
the
teaching
of
men
,
but
craue
that
the
Lord
by
his
spirit
may
instruct
them
,
and
then
no
doubt
the
Lord
will
not
send
them
away
empty
,
but
will
so
season
their
hearts
by
his
grace
,
that
though
thousands
fall
away
on
euery
side
,
yet
they
shall
continue
stedfast
in
the
truth
taught
and
receiued
,
Now
from
these
words
(
hid
since
the
world
beganne
)
that
is
,
as
we
shewed
from
all
eternity
,
is
plainely
euinced
and
prooued
vnto
vs
,
the
eternity
of
the
gospell
.
That
the
gospell
is
the
eternall
word
of
God
hid
in
God
,
The
Gospell
is
the
eternall
word
of
God
.
and
as
ancient
as
God
hhimselfe
.
Ephes
.
39.
The
inference
vpon
this
by
way
of
vse
might
bee
to
prooue
that
the
sending
of
Christ
into
the
world
was
decreed
that
the
permissio
of
the
fall
of
man
was
decreed
,
&
his
redemption
by
Christ
also
was
decreed
in
the
eternall
councell
of
God
,
but
I
passe
by
these
things
,
these
things
are
more
fit
to
be
examined
and
discussed
in
the
schooles
,
yet
let
the
eternity
of
the
gospell
be
thought
on
as
many
as
truely
beleeue
the
promise
of
the
gospell
,
The
eternity
of
the
Gospel
is
a
ground
of
sound
comfort
to
all
true
beleeuers
.
it
may
serue
to
strengthen
and
confirme
them
in
neuer
failing
comfort
for
as
many
as
by
true
faith
rest
vpon
the
promise
of
the
gospell
touching
remission
of
sinnes
and
iustification
by
Christ
may
be
sure
that
the
ground
on
which
they
rest
will
neuer
faile
them
,
the
gospell
is
eternall
comming
out
of
the
bosome
of
God
the
Father
,
therefore
as
immutable
and
vnchangeable
as
God
himselfe
,
and
as
impossible
it
is
that
he
that
doth
rest
vpon
the
promise
of
the
gospell
,
touching
life
and
saluation
,
should
be
deceiued
as
he
that
resteth
vpon
God
himselfe
,
who
cannot
possible
lie
nor
deceiue
,
all
the
promises
of
God
in
Christ
are
,
yea
,
and
Amen
sayth
the
Apostle
,
2.
Corinth
.
1.20
.
that
is
,
they
are
certaine
;
and
infallible
,
and
Heb
.
6
,
18.
the
promise
made
to
Abraham
,
and
in
him
to
all
the
faithfull
is
ioyned
with
the
oath
of
God
,
and
the
holy
ghost
there
sayth
:
these
are
two
immutable
things
wherein
it
is
vnpossible
that
God
should
lie
:
that
as
many
as
haue
refuge
to
hold
fast
the
hope
that
is
set
before
them
might
haue
strong
consolation
,
and
let
as
many
as
truely
beleeue
thinke
vpon
it
to
their
comfort
.
It
followeth
(
and
from
all
ages
)
the
next
point
that
is
offered
from
these
words
(
being
vnderstood
as
they
haue
beene
formerly
expounded
)
is
this
,
that
the
vocation
or
calling
of
men
to
life
euerlasting
,
is
not
vniuersall
,
The
vocation
and
calling
of
men
to
life
euerlasting
is
not
vniuersall
.
it
reacheth
not
to
all
times
,
places
and
persons
of
the
world
,
the
Gospell
by
which
men
are
called
(
as
it
is
cleere
from
this
and
other
places
of
Scripture
was
not
reuealed
for
many
generations
vnto
the
Gentiles
;
to
enquire
into
the
cause
were
curiosity
and
bold
presumption
,
we
are
rather
to
adore
the
secret
iudgements
of
God
,
and
for
the
reuelation
of
the
Gospell
to
vs
,
to
magnifie
the
mercy
of
God
and
to
become
thankfull
,
but
for
the
point
it
is
cleere
by
many
testimonies
of
Scripture
,
that
the
Gospell
was
not
reuealed
to
the
Gentiles
for
many
ages
,
it
is
said
,
Acts
14.16
.
God
in
times
past
(
that
is
)
before
the
comming
of
Christ
in
the
flesh
,
suffered
the
Gentiles
to
walke
in
their
owne
wayes
.
Eph.
2.12
.
Rom.
15.20
.
The
Gentiles
in
times
past
were
without
Christ
yea
,
without
God
as
Atheists
in
the
world
:
Paul
preached
where
Christ
was
not
so
much
as
named
according
to
the
prophesie
of
Isay
.
52.14
.
to
whom
he
was
not
spoken
of
,
he
shall
be
seene
,
&
that
which
they
had
not
heard
,
shall
they
vnderstand
.
How
then
can
that
position
&
that
conclusion
,
held
by
some
,
be
true
that
redemption
wrought
by
Christ
is
vniuersall
in
respect
of
the
whole
world
,
That
redemption
wrought
by
Christ
is
vniuersall
is
an
errour
.
that
Christ
dyed
to
redeem
all
generally
without
exception
,
&
that
some
notwithstanding
are
not
saued
is
through
their
owne
default
,
because
they
will
not
?
this
position
besides
the
errour
of
it
,
in
making
the
sinne
of
the
world
death
,
and
hell
stronger
then
Christ
,
or
at
least
Gods
purpose
variable
,
and
subiect
to
mans
will
,
which
are
fowle
errours
,
besides
this
,
it
cannot
stand
with
the
truth
of
this
text
,
for
if
redemption
bee
vniuersall
,
then
must
it
of
necessity
bee
vniuersally
knowen
,
for
otherwise
it
is
no
vniuersall
benefit
,
it
is
a
benefit
onely
to
such
as
know
and
beleeue
it
,
and
if
it
be
not
knowen
,
it
cannot
be
beleeued
.
Now
this
text
makes
it
cleere
,
that
it
was
neuer
vniuersally
knowen
,
but
rather
the
contrary
,
it
was
hid
from
many
ages
,
therefore
vniuersall
redemption
is
but
a
deuice
of
mans
braine
,
and
wee
shall
finde
it
to
bee
but
a
deceiuing
ground
of
comfort
if
wee
rest
vppon
this
,
that
Christ
dyed
for
all
,
Note
.
and
haue
no
better
ground
of
comfort
in
time
of
need
,
it
will
faile
vs
,
for
then
will
the
distressed
conscience
bee
ready
to
exempt
it selfe
from
the
benefit
of
redemption
,
and
say
,
Christ
indeed
dyed
for
all
,
if
all
would
receiue
him
,
but
I
by
my
sinnes
haue
cut
my selfe
off
from
him
,
therefore
the
benefit
of
his
death
will
doe
me
no
good
,
let
vs
then
renounce
it
as
erroneous
and
false
,
that
redemption
by
Christ
is
vniuersall
.
Let
vs
come
to
speake
of
the
Gospell
in
respect
of
the
time
present
(
but
now
is
made
manifest
to
the
Saints
)
by
the
word
(
now
)
wee
are
to
vnderstand
this
last
age
of
the
world
,
Interpretation
.
beginning
from
the
comming
of
Christ
in
the
flesh
,
and
reaching
to
his
second
comming
to
iudgement
,
all
tne
time
of
the
new
Testament
,
which
is
called
by
the
Apostle
,
the
acceptable
time
,
the
time
of
grace
and
day
of
saluation
,
2.
Corinth
.
6.2
.
and
that
this
word
hath
this
signification
and
extent
,
the
Apostle
makes
it
most
cleere
,
Rom.
16.26
.
the
Mysterie
kept
secret
since
the
world
began
but
now
is
opened
,
and
published
among
all
nations
;
)
for
the
word
of
faith
beganne
to
bee
preached
to
the
Gentiles
,
onely
after
the
comming
of
Christ
in
the
flesh
,
and
not
before
(
to
his
Saints
)
that
is
as
the
Apostle
expounds
himselfe
,
Ephes
.
3.5
.
first
and
principally
to
his
holy
Apostles
and
Prophets
of
the
new
Testament
,
who
were
sanctified
,
and
set
a
part
to
preach
the
Gospell
,
and
secondarily
to
all
the
faithfull
sanctified
by
the
spirit
of
Christ
,
thus
then
are
the
woordes
to
bee
conceued
.
But
now
in
this
last
age
of
the
world
,
in
the
time
of
the
new
Testament
is
the
Gospell
reuealed
to
his
holy
Apostles
,
and
Prophets
of
the
new
Testament
,
and
to
all
the
faithfull
sanctified
by
the
Spirit
of
Christ
.
Wee
are
heere
to
marke
the
opposite
condition
of
the
Gospell
in
respect
of
different
times
,
that
in
former
times
it
was
hid
from
the
world
,
but
now
is
reuealed
,
together
with
the
amplification
,
to
whom
(
namely
)
to
the
Saints
,
taking
all
together
,
wee
are
put
in
minde
of
this
conclusion
.
That
ignorance
of
the
Gospell
now
vnder
the
gospell
,
and
in
the
time
of
the
new
Testament
,
Ignorance
of
the
Gospel
in
them
that
be
of
yeeres
and
discretion
is
now
in
these
daies
a
fearefull
thing
.
in
such
as
bee
of
yeeres
and
discretion
(
for
of
infants
knowledge
it
not
required
,
they
being
children
of
beleeuing
parents
,
haue
,
title
to
Christ
by
the
tenour
of
the
couenant
of
grace
I
will
be
thy
God
,
and
the
God
of
thy
seed
)
but
in
such
as
be
of
yeeres
,
it
is
a
most
fearefull
thing
,
though
it
bee
no
easie
matter
truely
to
vnderstand
and
beleeue
the
gospell
,
in
respect
of
naturall
hardnesse
and
vnbeleefe
,
yet
to
the
Saints
,
to
them
that
are
sanctified
,
it
is
now
made
manifest
,
therefore
now
for
them
that
ought
to
know
;
to
bee
ignorant
of
the
Gospell
,
is
a
most
fearefull
thing
it
seales
vp
want
of
grace
and
sanctification
.
If
the
gospell
be
hid
,
it
is
hid
to
them
that
are
lost
;
The
Apostle
saith
in
the
verse
before
,
2.
Cor
.
4.3
.
that
hee
did
approoue
himselfe
to
euery
mans
conscience
in
the
sight
of
God
,
in
the
manifest
declaration
of
the
truth
of
the
Gospell
,
and
heereupon
hee
doth
inferre
,
if
our
gospell
bee
then
hid
,
it
is
hid
to
them
that
are
lost
.
In
whom
the
God
of
this
world
the
Diuell
,
hath
blinded
the
mindes
(
that
is
)
of
the
Infidels
,
that
the
light
of
the
glorious
gospell
of
Christ
,
which
is
the
image
of
God
,
should
not
shine
vnto
them
.
Hence
it
is
most
cleere
,
that
ignorance
of
the
gospell
in
such
as
ought
to
know
it
,
is
a
fearefull
signe
,
it
shewes
not
onely
want
of
grace
and
sanctification
but
that
God
euen
now
sits
in
iudgement
vpon
such
persons
,
and
hath
begun
to
make
knowen
their
reprobation
and
finall
perdition
,
and
let
this
bee
thought
on
by
all
such
as
are
ignorant
of
the
doctrine
of
the
Gospell
,
Reproofe
of
them
that
are
now
ignorant
of
the
doctrin
of
the
Gospel
.
and
yet
ought
to
know
it
,
and
haue
meanes
to
knowe
it
,
many
there
bee
that
are
so
farre
from
the
true
knowledge
of
the
Gospell
,
as
they
cannot
distinguish
the
truth
of
the
Gospell
from
errour
and
falshood
,
yea
,
some
plead
for
themselues
that
they
are
not
booke-learned
,
and
therefore
(
as
they
imagine
)
ought
to
be
excused
in
their
grosse
ignorance
,
such
persons
conclude
their
owne
iudgement
,
and
giue
sentence
against
themselues
,
that
they
want
grace
,
and
are
in
a
fearefull
condition
,
howsoeuer
ignorance
might
before
the
manifestation
of
the
Gospell
,
excuse
from
so
great
sinne
,
yet
could
it
not
excuse
from
sinne
altogether
,
but
now
to
plead
ignorance
in
the
cleere
light
of
the
Gospell
is
voyd
of
all
excuse
,
yea
,
it
argues
that
Gods
wrath
and
vengeance
hath
taken
hold
on
such
persons
;
many
will
bee
ready
to
exempt
themselues
from
this
fearefull
condition
,
and
I
doubt
not
,
but
some
may
truely
say
it
,
that
they
know
the
way
of
saluation
,
the
doctrine
of
redemption
published
in
the
Gospell
,
and
let
such
persons
further
consider
the
argument
of
the
Apostle
,
Rom.
13.11
.
that
the
more
knowledge
wee
haue
,
and
the
neerer
wee
come
to
saluation
,
the
more
wee
ought
to
answer
it
is
holinesse
,
considering
the
season
sayth
the
Apostle
it
is
now
time
that
wee
should
arise
from
sleepe
,
for
now
is
our
saluation
neerer
,
then
when
we
beleeued
;
the
night
is
past
,
and
the
day
is
at
hand
,
let
vs
therefore
cast
away
the
workes
of
darkenesse
,
and
let
vs
put
on
the
armor
of
light
,
so
that
wee
walke
honestly
,
as
in
the
day
,
not
in
gluttony
and
drunkennesse
,
neitheir
in
chambering
and
wantonnesse
,
nor
in
strife
and
enuying
.
If
men
that
know
the
doctrin
of
the
Gospell
walke
in
gluttony
,
drunkennes
,
chambering
,
wantonnesse
,
strife
,
contention
&
malice
&c.
it
argues
that
the
vaines
of
spirituall
life
are
frozen
vppe
in
them
,
yea
,
these
latter
sinnes
are
more
vgly
then
the
sinnes
of
their
former
ignorance
,
the
Apostle
calles
the
Galathians
fooles
,
Gal.
3.1
.
and
why
?
because
they
knew
not
the
doctrine
of
the
Gospell
?
No
,
but
because
they
did
not
obey
the
trueth
of
the
Gospell
,
Christ
beeing
in
liuely
and
euident
manner
preached
vnto
them
,
as
if
hee
had
beene
crucified
among
them
,
where
the
Apostle
doth
giue
vs
to
vnderstand
,
that
if
the
doctrine
of
saluation
by
Christ
bee
plainely
deliuered
,
and
vppon
the
deliuery
of
it
,
vnderstood
and
knowen
,
and
yet
not
obeyed
,
not
answered
,
in
faith
and
repentance
,
according
to
knowledge
,
such
persons
as
so
vnderstand
and
know
it
,
are
foolish
and
bewitched
by
some
enchantment
,
they
are
deluded
by
some
secret
operation
and
working
of
the
Diuell
.
VER
.
27.
To
whom
God
would
make
knowen
,
what
is
the
riches
of
this
glorious
mystery
among
the
Gentiles
,
which
riches
is
Christ
in
you
,
the
hope
of
glory
.
In
this
verse
the
Apostle
doth
further
set
out
the
manifestation
of
the
Gospell
to
the
Saints
,
by
the
efficient
cause
of
it
,
(
namely
)
the
will
of
God
in
the
first
words
,
to
whom
God
would
make
known
,
then
he
doth
further
commend
the
mystery
of
the
Gospell
.
First
by
the
condition
of
it
,
that
it
is
richly
glorious
,
what
is
the
riches
of
this
glorious
mystery
.
Secondly
,
by
the
extent
(
among
the
Gentiles
)
And
because
they
might
doubt
what
is
meant
by
riches
of
the
Gospell
,
and
might
vnderstand
his
words
,
as
spoken
of
the
riches
of
glory
laid
vp
in
heauen
,
the
Apostle
doth
explain
himselfe
in
the
words
following
,
which
riches
is
Christ
in
you
the
hope
of
glory
.
In
which
words
is
couched
a
fourth
argument
to
perswade
the
Colossians
to
continue
in
their
faith
.
Come
wee
to
the
words
of
this
verse
,
as
they
are
layd
downe
by
the
Apostle
;
And
first
of
the
efficient
cause
of
the
manifestation
of
the
Gospell
to
the
Saints
(
To
whom
God
would
make
knowen
)
the
will
of
God
is
one
and
the
same
without
diuision
and
distinction
;
but
for
our
vnderstanding
,
it
is
by
Diuines
distinguished
into
the
will
of
his
good
pleasure
,
Interpretation
.
and
his
will
reuealed
in
his
word
,
the
rule
of
faith
and
obedience
,
wee
are
heere
to
vnderstand
the
will
of
his
good
pleasure
according
to
that
of
our
Sauiour
,
Mat
.
11.26
.
at
that
time
Iesus
answered
&c.
it
is
so
O
Father
,
because
thy
good
pleasure
was
such
,
when
therefore
the
Apostle
saith
,
to
whom
God
would
make
known
,
his
meaning
is
to
whom
God
according
to
the
good
pleasure
of
his
will
would
make
knowen
.
We
are
heere
to
marke
that
the
Apostle
is
not
content
to
say
that
the
Mystery
of
the
Gospell
now
in
the
time
of
the
new
Testament
is
opened
and
made
manifest
to
the
faithfull
sanctified
by
the
Spirit
of
Christ
,
but
he
goes
further
and
sets
downe
the
good
pleasure
of
God
,
the
originall
and
the
cause
of
their
vnderstanding
and
knowledge
of
the
Gospell
.
Hence
ariseth
this
poynt
of
instruction
.
That
the
cleere
light
of
the
Gospell
doth
enlighten
none
but
such
as
it
pleaseth
God
to
illuminate
.
The
cleere
light
of
the
Gospell
doth
enlighten
none
but
such
as
it
pleaseth
God
to
illuminate
.
Notwithstanding
the
manifest
Reuelation
of
the
Gospell
now
in
the
time
of
the
new
Testament
,
yet
none
come
truely
to
vnderstand
and
know
it
,
but
onely
such
as
according
to
the
good
pleasure
of
God
,
are
by
him
enlightned
▪
onely
they
to
whom
it
pleaseth
God
to
make
it
knowen
,
and
for
this
cause
Paul
prayed
for
the
Ephesians
,
that
the
Spirit
of
wisedome
and
reuelation
might
bee
giuen
them
,
that
the
eyes
of
their
vnderstanding
might
bee
lightned
,
that
they
might
knowe
what
the
hope
is
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
Ephes
.
1.17.18
.
and
hence
it
is
,
that
the
Apostle
sayth
,
2.
Cor
.
4.6
.
that
God
by
the
same
almighty
power
whereby
he
brought
light
out
of
darknesse
at
the
first
creation
of
all
things
,
doth
shine
in
our
hearts
to
giue
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
.
Vnlesse
it
please
God
to
open
our
eyes
,
to
see
the
secrets
of
the
Gospell
,
we
are
like
the
two
disciples
,
Luk
.
24.
that
went
with
Christ
to
Emaus
,
walked
and
talked
with
him
and
yet
knew
him
not
;
so
we
passe
along
with
Christ
in
the
Gospell
,
and
heare
him
speake
vnto
vs
,
&
yet
haue
our
eyes
held
that
we
cannot
know
him
,
daily
experience
teacheth
the
truth
of
this
poynt
,
and
their
is
reason
for
it
,
because
indeed
it
is
the
prerogatiue
God
doth
reserue
peculiar
to
himselfe
,
to
make
men
vnderstand
and
know
the
doctrine
of
the
word
and
Gospell
,
therfore
the
Apostle
saith
,
Paul
may
plant
and
Apollos
may
water
,
1.
Cor
.
3.7
.
but
God
onely
giueth
the
encrease
,
where
,
when
,
and
to
whom
it
pleaseth
him
.
Some
may
say
;
Wee
read
that
the
word
it selfe
conuerteth
,
Psal
.
19.7.8
.
Psal
.
119.130
.
giues
wisedome
and
vnderstanding
&
light
to
the
eyes
;
and
therefore
it
is
not
peculiar
to
God
,
to
illuminate
.
The
word
doth
conuert
,
enlighten
,
giue
wisedome
and
vnderstanding
,
onely
as
an
instrument
,
and
that
not
as
a
naturall
instrument
,
as
hauing
vertue
in
it selfe
as
a
medicine
is
a
meanes
of
health
;
but
as
an
instrument
signifying
and
testifying
that
which
the
spirit
of
God
doth
inwardly
worke
,
and
only
where
it
pleaseth
God
to
worke
there
the
word
doth
enlighten
:
it
remains
then
a
truth
that
the
cleere
light
of
the
gospell
doth
inlighten
none
but
such
as
it
pleaseth
God
to
illuminate
,
the
consideration
of
this
may
in
some
sort
arme
&
strengthen
vs
against
offence
,
&
may
teach
vs
not
to
bee
offended
,
nor
to
stumble
at
it
because
now
in
the
cleere
light
of
the
gospell
,
all
are
not
reformed
as
they
ought
to
be
,
Against
offence
taken
at
this
that
all
are
nor
now
reformed
by
the
cleere
light
of
the
Gospell
.
&
because
where
the
word
is
truly
preached
,
there
some
continue
in
their
hardnes
&
sin
,
and
are
notorious
sinners
vnreformed
,
we
must
remember
that
the
knowledg
of
the
truth
&
reformation
is
that
which
only
God
must
giue
,
and
it
is
giuen
at
his
good
pleasure
and
though
the
preachers
of
the
gospell
,
should
with
Paul
wish
themselues
separated
from
Christ
for
the
winning
of
men
,
yet
shall
no
more
bee
wonne
to
Christ
then
it
pleaseth
his
Father
to
draw
,
Iohn
.
6.44
.
consider
we
the
preaching
of
Christ
himselfe
:
neuer
man
did
or
shall
preach
with
like
holinesse
and
power
,
were
al
reformed
that
heard
him
?
nay
were
his
own
disciples
throughly
reformed
as
they
ought
?
no
surely
,
our
Sauiour
doth
often
iustly
reproue
their
want
of
faith
,
and
let
this
then
strengthen
vs
against
offence
because
all
men
are
not
reformed
by
the
preaching
of
the
Gospell
.
Let
vs
know
that
thus
to
bee
offended
is
as
much
as
to
bee
angry
with
the
Lord
,
for
doing
with
his
owne
as
pleaseth
him
,
&
to
quarrell
with
the
spirit
of
God
for
blowing
where
hee
listeth
which
is
fearefull
if
it
be
not
duly
cosidered
.
For
a
second
vse
,
Such
as
are
inlightned
by
the
Gospell
are
to
be
thankful
to
God
for
that
mercy
.
Mat
.
11.25
.
is
it
so
that
the
cleare
light
of
the
Gospell
doth
enlighten
none
but
such
as
it
pleaseth
God
to
illuminate
,
then
let
as
many
as
it
pleaseth
God
to
enlighten
with
the
knowledge
of
his
trueth
,
magnifie
the
mercy
of
God
,
and
bee
thankfull
vnto
him
for
that
his
great
goodnes
,
we
haue
the
example
of
Christ
himselfe
in
this
kind
.
If
we
that
haue
the
knowledge
of
the
truth
consider
,
how
many
are
left
in
ignorance
,
how
many
are
giuen
ouer
to
popish
superstition
,
yea
how
many
liuing
in
the
same
place
with
vs
,
frequenting
the
same
meanes
of
saluation
that
we
doe
,
and
yet
remaine
in
their
naturall
blindnesse
,
wee
shall
find
that
we
haue
great
cause
to
magnifie
the
great
goodnes
of
God
towards
vs
,
not
onely
in
giuing
vnto
vs
his
gospell
,
but
making
vs
to
vnderstand
that
aboue
many
thousands
,
it
is
a
blessing
to
haue
the
Gospell
brought
vnto
vs
,
but
a
double
blessing
is
it
to
haue
vnderstanding
harts
giuen
vs
,
harts
moued
&
yeelding
to
the
truth
of
the
gospel
,
euery
one
that
hath
this
blessing
vouchsafed
may
iustly
breake
out
&
say
,
Lord
what
am
I
that
thou
shouldst
shew
mee
such
mercy
,
I
was
borne
and
brought
forth
in
sinne
as
other
men
,
I
haue
multiplied
&
enlarged
my
sinnes
,
both
before
knowledge
&
since
,
my
vnthankfulnes
is
great
,
my
vnworthines
greater
,
yet
thou
hast
vouchsafed
mee
mercy
aboue
many
thousands
,
and
thus
are
we
to
meditate
on
the
mercy
of
God
in
giuing
vs
knowledge
of
the
Gospell
,
and
to
open
our
mouths
in
praise
and
thanksgiuing
for
the
same
.
Come
we
to
the
commendation
of
the
mystery
of
the
Gospell
in
the
next
words
(
what
is
the
riches
of
this
glorious
mystery
)
the
wordes
are
,
what
is
the
riches
of
the
glory
of
this
mystery
,
the
word
(
riches
)
is
metaphoricall
borrowed
from
outward
good
things
,
Interpretation
.
and
doth
heere
signifie
plenty
and
aboundance
of
glory
:
wee
finde
the
word
vsed
in
this
sence
in
many
places
of
the
Scripture
Rom.
11.33
.
the
Apostle
speaking
of
the
admirable
depth
of
Gods
iudgements
,
breakes
out
on
this
manner
,
O
the
deepenes
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
,
and
thus
he
calls
the
vnspeakeable
bountifulnesse
of
God
,
the
riches
of
his
bountifulnes
,
(
of
the
glory
)
(
that
is
)
of
the
excellency
of
this
mystery
,
both
in
it selfe
,
&
in
regard
of
the
effect
making
excellent
,
thus
then
are
these
words
to
bee
conceiued
,
what
is
the
exceeding
great
&
abundant
excellency
of
this
mystery
in
it selfe
,
and
in
the
effect
of
it
.
Heer
first
it
is
to
be
obserued
that
the
Apostle
saith
God
would
make
knowne
to
his
Saints
,
not
barely
the
mystery
of
the
Gospell
,
but
the
riches
of
that
mystery
,
and
hence
ariseth
this
conclusion
.
That
as
many
as
are
truely
enlightned
by
the
Spirit
of
God
in
the
knowledge
of
the
Gospell
,
They
that
truly
know
the
Gospel
know
more
then
the
truth
and
story
of
it
.
they
know
more
then
the
truth
and
the
story
of
the
Gospell
.
God
doth
make
knowne
to
his
Saints
the
riches
and
the
glory
of
the
Gospell
,
the
good
,
the
excellent
,
the
sweet
and
comfortable
things
of
the
gospell
,
they
know
the
Gospell
as
rich
men
may
be
said
truly
to
know
their
riches
when
they
know
them
in
the
vse
and
comfort
of
them
,
so
they
that
are
truly
enlightned
know
the
gospell
in
the
right
vse
of
it
,
in
the
sweet
&
excellent
comfort
of
it
,
touching
remission
of
their
sins
,
peace
of
conscience
,
adoption
through
Christ
,
ioy
in
the
holy
ghost
,
Ephes
.
1.18
.
the
Apostle
prayes
for
the
Ephesians
that
they
might
know
what
the
bare
story
of
the
Gospell
?
no
,
but
what
the
hope
of
glory
,
and
what
the
riches
of
his
glorious
mystery
among
the
Gentiles
is
.
The
reason
of
this
truth
is
giuen
by
the
Apostle
.
1.
Cor
.
2.9.10.11
12.
and
it
stands
thus
,
God
giues
to
his
Saints
his
Spirit
,
the
Spirit
reueales
vnto
them
the
Secrets
of
the
Lord
,
not
onely
generall
things
knowne
by
the
common
gift
of
illumination
,
but
the
deepe
things
of
God
the
hidden
treasures
of
the
Lord
,
1.
Cor
.
2.9
.
the
things
eye
hath
not
seene
,
neither
eare
hath
heard
,
neither
came
into
the
heart
of
man
,
which
God
hath
prepared
for
them
that
loue
him
,
therefore
they
sticke
not
in
the
letter
of
the
Gospell
,
but
find
the
marrow
and
sweetnesse
of
it
.
And
for
the
vse
of
this
point
,
it
may
serue
as
a
ground
of
triall
;
heereby
wee
may
trie
whether
we
be
truly
enlightened
,
and
haue
true
and
sauing
knowledge
of
the
Gospell
or
no
.
If
we
rest
not
in
the
letter
;
in
the
bare
knowledge
of
the
truth
and
story
but
search
further
and
find
the
sweetnesse
and
comfort
of
the
Gospell
then
wee
haue
true
knowledge
of
it
.
Triall
whether
we
haue
true
and
sauing
knowledge
of
the
Gospel
or
no
.
Now
because
euery
one
will
bee
ready
to
assume
this
to
himselfe
that
he
finds
the
sweetnes
of
the
Gospell
,
some
rule
of
direction
is
needfull
that
in
this
case
wee
deceiue
not
our selues
,
we
are
therefore
to
know
that
then
we
find
the
sweetnesse
of
the
Gospell
,
when
wee
finde
that
delight
and
comfort
in
it
,
that
worldly
minded
men
doe
in
their
riches
,
and
treasures
,
when
we
are
affected
to
it
,
as
to
our
chiefe
treasure
,
when
we
find
our
desire
after
it
insatiable
,
and
especially
when
wee
find
the
comfort
of
it
in
time
of
trouble
and
distresse
,
Note
.
for
the
most
wicked
will
seeme
to
find
comfort
in
the
Gospell
in
time
of
health
and
prosperity
,
but
if
we
can
truly
say
with
Dauid
Psalm
.
119.50
.
it
is
my
comfort
in
my
trouble
,
then
we
haue
found
the
sweetnesse
of
it
,
then
wee
haue
true
knowledge
of
the
Gospell
,
and
to
stirre
vs
vp
to
labour
for
this
,
consider
but
thus
much
,
that
not
onely
the
Law
,
but
the
Gospell
also
is
a
killing
letter
,
if
we
rest
in
the
letter
of
it
,
and
neuer
search
into
the
Spirit
,
the
life
,
the
sweetnesse
,
and
the
comfort
of
it
,
yea
(
as
I
shewed
not
long
since
)
nothing
doth
more
gal
the
heart
wounded
for
sinne
,
then
the
remembrance
of
the
sweet
promise
of
the
gospeil
:
if
it
find
it
not
belonging
to
it selfe
.
Let
vs
then
truly
pray
that
wee
may
truly
finde
out
the
sweetnes
of
the
gospel
,
that
it
may
stand
by
vs
and
comfort
vs
in
our
greatest
distresse
.
The
next
thing
we
haue
to
marke
from
these
words
is
,
that
the
excellency
of
the
Gospell
is
layd
before
vs
vnder
the
termes
of
riches
and
glory
,
two
things
much
affected
,
and
much
sought
after
in
the
worlde
,
yea
these
two
were
the
strength
of
the
Diuels
last
&
strongest
temptation
,
laid
against
our
Sauiour
,
Math
.
4.9
.
hee
knowing
the
power
of
these
two
to
allure
to
sinne
,
hee
shewed
him
all
the
kingdomes
of
the
world
,
and
said
,
all
these
things
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
.
Hence
we
may
take
vp
this
conclusion
,
that
looke
what
things
the
world
hath
in
it
to
satisfie
the
desires
of
worldly
minded
men
,
The
Gospell
hath
more
excellent
things
in
it
to
content
the
minds
of
true
beleeuers
then
the
world
hath
in
it
to
satisfie
the
desires
of
worldly
minded
men
.
and
to
giue
them
comfort
and
contentment
the
same
or
rather
more
excellent
things
hath
the
Gospell
,
in
as
much
as
heauenly
things
are
aboue
earthly
comforts
and
contentments
,
euen
most
excellent
to
the
soules
of
true
beleeuers
,
hath
the
Gospell
in
it selfe
.
For
why
?
the
riches
of
the
Gospell
is
Christ
in
whom
is
found
all
sweet
comfort
and
contentment
,
euen
all
the
treasures
of
grace
and
glory
,
hence
it
is
that
Salomon
brings
in
wisedom
(
that
is
)
the
wisedome
of
the
Father
Christ
Iesus
,
Pro
.
8.18
.
saying
riches
and
honour
are
with
mee
,
euen
durable
riches
and
righteousnesse
.
Seeing
then
the
Gospell
is
so
rich
a
treasure
in
it selfe
,
we
are
to
esteeme
of
it
euen
for
it selfe
,
and
not
to
think
basely
of
the
Gospell
,
because
it
is
offered
and
brought
vnto
vs
in
earthen
vessels
,
Wee
are
to
esteeme
of
the
Gospell
for
it selfe
,
and
not
to
think
basely
o●
it
because
it
is
brought
vnto
vs
in
earthen
vessels
.
weake
,
frayle
,
miserable
and
mortall
men
as
the
Apostle
saith
,
2.
Cor
.
4.
we
must
know
that
the
excellency
of
the
Gospell
dependeth
not
vpon
any
thing
out
of
it selfe
,
as
not
vpon
the
worthinesse
of
him
that
brings
it
,
though
it
be
an
Angell
from
Heauen
,
as
it
was
Luke
.
2.
who
brought
tydings
of
it
to
the
shepheards
,
neither
doth
the
vnworthinesse
of
him
that
is
the
bringer
,
any
thing
diminish
or
detract
from
the
excellency
of
the
Gospell
it selfe
,
which
is
a
thing
that
some
in
these
dayes
doe
stumble
at
,
and
thinke
that
if
the
messenger
bee
stained
with
any
spot
or
crime
,
then
they
ought
not
to
receiue
the
word
of
the
Gospell
at
his
hand
,
it
were
to
be
wished
indeed
that
all
the
Ministers
of
the
Gospell
,
as
they
are
called
Angels
,
had
Angelicall
purity
,
but
let
vs
take
heed
,
wee
fasten
not
that
vnworthinesse
that
is
found
vpon
the
heauenly
and
excellent
mystery
of
the
Gospell
,
that
we
esteeme
not
that
more
or
lesse
excellent
,
according
to
the
condition
of
him
that
brings
it
,
in
common
reason
we
know
it
is
absurd
to
make
the
truth
or
goodnes
of
the
message
depend
vpon
the
quality
of
the
messenger
,
we
will
with
gladnes
receiue
good
newes
,
or
that
we
are
sure
concernes
our
good
whosoeuer
brings
it
,
and
shall
wee
then
refuse
the
glad
tydings
and
comfort
of
the
Gospell
for
the
fault
of
those
that
bring
it
,
we
are
to
try
the
spirits
and
doctrines
of
men
,
and
finding
them
to
be
of
God
,
and
indeed
the
word
of
the
gospell
,
we
are
to
embrace
them
as
full
of
heauenly
comfort
in
themselues
,
and
heerein
follow
the
example
of
the
Apostle
,
Phil
.
1.18
.
he
saith
verse
15.
some
preach
Christ
through
enuy
and
strife
not
purely
(
that
is
in
regard
of
their
corrupt
minds
,
for
otherwise
their
doctrin
was
pure
,
what
then
?
yet
Christ
is
preached
&c.
&
thus
are
we
to
ioy
in
the
gospell
excellent
&
comfortable
in
it self
,
euen
for
it self
,
by
whomsoeuer
it
s
brought
vnto
vs
,
yea
,
we
are
to
loue
the
Gospell
excellent
in
it selfe
,
euen
for
it selfe
,
not
in
respect
of
any
thing
out
of
it selfe
attending
vppon
it
,
because
it
brings
with
it
wealth
,
peace
and
prosperity
,
for
so
to
loue
it
,
is
to
verifie
the
Diuels
argument
against
Iob
,
that
as
hee
sayd
,
Iob
feared
God
because
of
his
plenty
of
outward
things
,
so
we
loue
the
gospell
,
yea
,
this
is
indeed
to
loue
our selues
or
to
loue
the
Gospell
not
for
it selfe
,
but
for
our selues
because
it
brings
aduantage
,
because
it
brings
things
pleasing
or
profitable
vnto
vs.
Some
may
say
how
shall
we
know
we
loue
the
gospell
for
it selfe
in
the
midst
of
plenty
and
aboundance
of
outward
things
.
We
loue
the
gospell
in
the
middest
of
plenty
and
abundance
of
outward
things
,
when
notwithstanding
our
plenty
,
our
thoughts
euer
run
vpon
the
comforts
of
the
Gospell
,
as
Dauid
saith
,
Oh
how
loue
I
thy
law
,
it
is
my
meditation
continually
,
if
it
be
so
with
vs
,
though
we
cannot
alwaies
be
hearing
,
reading
,
or
talking
of
the
Gospell
,
yet
if
we
continually
meditate
and
think
vpon
it
,
then
we
loue
it
indeed
.
Another
thing
to
bee
gathered
from
these
words
,
vnderstood
as
they
haue
bin
expounded
is
this
.
That
the
gospell
is
not
onely
of
great
excellency
in
it
selfe
,
but
doth
make
all
true
pofessours
of
it
most
excellent
and
glorious
,
The
Gospell
makes
all
true
professours
of
it
most
excellent
and
glorious
.
Prou.
the
4.8
:
saith
the
wise
man
,
exalt
wisdome
,
and
she
shall
exalt
thee
,
she
shal
bring
thee
to
honor
:
if
thou
embrace
her
,
shee
shall
giue
thee
a
comely
ornament
vnto
thine
head
,
yea
,
shee
shall
giue
thee
a
crowne
of
glory
.
Pro
.
4.8.9
.
Our
Sauiour
the
wisedome
of
his
Father
,
and
the
substance
of
the
Gospell
saith
,
Pro
.
8.19
.
his
fruit
is
better
then
gold
,
he
makes
more
excellent
and
glorious
then
all
the
riches
in
the
world
,
for
(
indeed
)
he
makes
all
that
truly
beleeue
in
him
,
Kings
and
Priests
to
the
Lord
,
yea
fellow
heires
with
him
of
heauen
,
&
giues
them
right
and
title
to
that
crowne
of
glory
,
the
righteous
Lord
hath
laid
vp
for
all
that
loue
his
appearance
,
it
is
therefore
a
cleare
trueth
that
the
Gospell
makes
all
true
professors
of
it
most
excellent
and
glorious
,
and
therefore
it
is
a
meere
calumny
and
slander
to
say
as
some
doe
,
that
the
true
profession
of
the
Gospell
is
the
way
to
beggery
and
shame
.
It
is
a
meere
calumny
that
the
true
profession
of
the
Gospel
brings
beggery
and
shame
.
The
Gospel
is
richly
glorious
,
not
only
in
it selfe
,
but
in
the
effect
of
it
,
if
thou
bee
a
true
professour
of
it
,
it
will
enrich
thee
with
such
glory
as
all
the
worlde
is
not
able
to
afford
,
it
will
make
thee
,
not
onely
gracious
and
glorious
in
the
sight
of
God
,
good
Angels
,
and
good
men
,
but
thou
shalt
be
honoured
in
the
inward
conceits
of
the
very
wicked
,
as
we
read
Exod
.
11.3
.
that
Moses
was
very
great
in
the
land
of
Aegypt
in
the
sight
of
Pharaohs
seruants
,
and
there
is
reason
for
this
why
?
Glory
is
euer
an
vndeuided
companion
of
goodnes
,
as
shame
is
of
sinne
,
and
what
greater
goodnes
then
truly
to
embrace
the
Gospel
,
it
is
worthy
obseruation
that
we
find
,
yeelded
as
the
reason
why
such
as
are
rayled
vpon
for
the
name
of
Christ
,
are
blessed
,
1.
Pet
.
4.14
.
because
the
spirit
of
glory
and
of
God
resteth
vpon
them
.
Who
then
shall
be
able
to
take
glory
from
them
?
not
all
the
power
of
hell
;
though
poore
Naboth
,
1.
King
.
21
,
might
seeme
to
haue
all
credit
and
good
name
quite
taken
away
for
euer
,
being
accused
,
conuicted
and
executed
for
no
lesse
then
high
treason
and
blasphemy
,
yet
the
Lord
who
knew
his
innocency
hath
cleared
him
,
and
in
stead
of
a
momentany
shame
suffred
by
him
,
hath
giuen
him
an
honorable
name
,
standing
vpon
perpetuall
record
to
all
succeeding
ages
.
Let
vs
then
remember
it
,
that
the
way
to
become
truely
excellent
and
glorious
,
The
Lord
will
disappoint
them
that
thinke
to
get
glory
by
any
other
thing
saue
onely
the
true
profession
of
the
Gospel
.
not
onely
in
respect
of
the
eternall
waight
of
glory
in
heauen
,
but
euen
in
this
world
is
truly
to
embrace
the
Gospell
,
and
if
any
thinke
to
make
himselfe
excellent
and
glorious
by
any
other
thing
,
let
him
know
the
Lord
will
disappoint
him
of
his
purpose
,
yea
though
it
be
by
doing
that
which
is
exceeding
good
in
it selfe
(
to
passe
by
such
as
thinke
to
aduance
themselues
by
sinfull
courses
,
for
they
shall
leaue
their
names
as
a
curse
vnto
Gods
chosen
.
Isay
65
,
15.
)
For
example
,
by
yeelding
reuerence
and
due
respect
,
to
them
that
bring
glad
tidings
of
the
Gospell
,
if
a
man
hould
the
feet
of
them
that
bring
those
glad
tidings
beautifull
,
anst
doe
reuerence
them
to
get
himselfe
a
name
,
and
do
not
also
embrace
the
Gospell
brought
by
them
,
let
such
a
man
be
sure
the
Lord
wil
frustrate
and
make
void
his
intention
,
looke
vpon
the
example
of
Herod
,
Marke
6.20
.
he
knowing
Iohn
Baptist
,
saith
the
text
,
to
be
a
iust
man
,
and
an
holy
,
he
reuerenced
him
,
and
heard
him
,
yea
hee
did
many
things
,
and
heard
him
gladly
;
thereby
(
no
doubt
▪
)
thinking
to
insinuate
with
Iohn
,
and
to
magnifie
himselfe
,
and
to
get
himself
a
name
,
but
we
know
the
Lord
did
disappoint
him
,
we
repute
him
not
a
man
of
famous
memory
,
but
behold
in
him
the
very
image
and
picture
of
infamy
,
there
cleaues
a
blotte
to
his
name
for
euer
,
so
surely
as
many
as
doe
reuerence
them
who
bring
the
glad
tidings
of
the
Gospell
,
and
so
doe
a
thing
commendable
in
it selfe
,
but
doe
it
onely
to
get
themselues
a
name
,
and
do
not
withall
truely
embrace
the
Gospell
it selfe
,
they
shall
be
disappointed
of
their
purpose
,
yea
the
Lord
doth
inwardly
imprint
in
the
hearts
of
such
their
owne
damnation
,
in
that
they
can
witnes
with
themselues
,
they
obey
not
them
in
the
doctrine
of
the
Gospell
,
whom
they
doe
approue
for
the
grace
of
God
,
that
is
in
them
,
let
this
be
thought
on
,
and
let
as
many
as
desire
to
be
truly
excellent
and
glorious
in
the
sight
of
God
and
of
men
and
Angells
,
bee
stirred
vp
in
trueth
and
sincerity
of
hart
to
imbrace
the
Gospell
,
for
so
doing
they
shall
be
had
in
an
euerlasting
remembrance
as
saith
the
Psalmist
Psal
.
112.6
.
yea
God
will
then
vndertake
the
protection
of
their
names
,
and
will
preserue
them
as
their
owne
saluation
;
it
followeth
(
among
the
Gentiles
)
(
that
is
)
among
all
nations
of
the
world
besides
the
Iewes
,
this
doth
shew
that
God
doth
not
reueale
his
Gospell
,
according
to
foreseene
merits
,
God
doth
not
reueale
his
Gospell
according
to
foreseene
merits
.
he
in
the
time
appointed
by
himselfe
made
knowne
the
riches
of
the
glorious
mistery
of
the
Gospell
,
to
the
Gentiles
lying
in
darknes
and
grosse
ignorance
yea
without
God
in
the
world
as
the
Apostle
saith
,
Ephes
.
2.12
.
yea
we
shall
find
that
the
Iewes
before
the
comming
of
Christ
were
not
preferd
aboue
the
Gentiles
in
knowledge
of
the
will
of
God
for
their
merit
,
if
we
read
Stephens
testimonie
of
them
Act.
7.51
.
to
54.
and
ioyne
to
this
that
of
Ezechiel
16.
from
3.
to
7.
wee
shall
easily
yeeld
to
this
trueth
,
that
the
Lord
doth
not
call
to
saluation
and
reueale
his
truth
,
for
any
merit
foreseene
,
it
is
the
error
of
the
Papists
,
who
hold
the
election
of
God
,
Confutation
of
the
Papists
.
and
consequently
,
the
reuelation
of
his
truth
,
to
bee
for
merit
foreseene
,
wee
are
to
renounce
this
as
a
grosse
error
,
and
for
the
Gospel
brought
&
reuealed
vnto
vs
,
we
being
part
of
the
Gentiles
,
to
magnifie
the
mercy
of
the
Lord
.
Now
to
the
last
words
of
this
verse
,
which
are
an
exposition
of
the
Apostles
meaning
,
what
wee
are
to
vnderstand
by
the
riches
of
the
Gospell
,
and
containe
also
a
fourth
argument
to
perswade
the
Colossians
to
continue
in
the
faith
,
the
argument
is
from
the
matter
and
substance
of
the
Gospell
,
that
the
matter
and
substance
of
the
Gospell
,
&
the
subiect
of
all
true
preaching
of
the
Gospell
is
Christ
our
Sauiour
and
redeemer
,
by
whom
we
looke
for
life
and
glory
,
and
therefore
they
ought
to
continue
stedfast
in
the
profession
of
the
trueth
of
the
Gospell
;
that
is
the
purpose
and
drift
of
the
Apostle
in
these
words
,
and
of
the
beginning
of
the
next
verse
,
whom
wee
preach
the
wordes
are
(
which
is
Christ
in
you
the
hope
of
glory
)
the
worde
(
which
)
doth
plainely
shew
in
the
originall
to
what
it
hath
relation
(
namely
)
to
riches
,
and
so
the
worde
(
Riches
)
may
very
well
bee
supplied
(
Christ
in
you
)
for
the
better
conceauing
of
these
wordes
,
Interpretation
.
wee
must
vnderstand
that
Christ
his
beeing
in
vs
,
is
not
locall
or
corporall
,
but
spirituall
and
supernaturall
.
Christ
is
in
vs
after
a
spirituall
manner
,
(
namely
)
by
his
spirite
in
respect
of
Christ
himselfe
,
and
by
faith
in
respect
of
vs
,
for
these
are
the
spirituall
bounds
by
which
Christ
is
knit
to
vs
,
and
we
to
him
,
and
wee
finde
Christ
his
beeing
in
vs
expressed
in
Scripture
on
this
manner
,
that
he
dwelleth
in
vs
by
his
spirit
,
1.
Iohn
2
27.
and
againe
by
Faith
,
Ephes
.
3.17
.
and
that
we
mistake
not
Christ
his
being
in
vs
,
we
must
know
further
,
that
the
Spirit
of
Christ
is
in
vs
,
not
in
essence
and
substance
;
but
in
operation
,
he
working
in
vs
both
to
our
iustification
and
sanctification
,
hee
both
applying
Christ
vnto
vs
,
and
quickning
vs
by
his
grace
to
newnesse
of
life
,
(
hope
of
glory
)
that
is
,
by
whom
wee
certainely
hope
and
looke
for
glory
in
heauen
.
Hence
is
Christ
called
our
hope
,
1.
Tim
.
1.1
.
Thus
then
the
words
are
to
be
conceaued
.
Which
riches
is
Christ
being
in
you
by
the
apprehension
of
Faith
,
and
by
the
operation
of
the
Spirit
of
Christ
by
whom
we
certainely
looke
for
glory
in
heauen
.
From
the
argument
heere
vsed
by
the
Apostle
take
notice
of
a
grosse
error
of
popish
doctrine
.
A
grosse
error
of
the
Papists
confuted
.
The
Papists
teach
that
the
Gospell
is
nothing
else
in
effect
,
but
the
law
of
Moses
made
perfect
,
the
law
written
in
mens
hearts
by
the
holy
Ghost
,
if
this
were
true
,
then
should
the
Law
and
the
Gospell
be
all
one
in
substance
,
&
differing
only
in
degree
of
perfection
,
then
should
Christ
haue
bin
reuealed
in
the
Law
which
is
false
,
the
Law
neuer
knew
Christ
nor
faith
in
Christ
,
the
mediator
,
God
&
man
;
the
Apostle
heer
makes
Christ
the
substance
of
the
Gospell
,
and
therein
placeth
the
riches
and
excellency
of
the
Gospell
,
which
indeede
were
no
preferment
at
all
,
if
the
Law
and
the
Gospel
were
all
one
,
it
is
sufficient
to
haue
named
this
.
The
next
thing
we
haue
to
marke
is
,
that
the
Apostle
saith
,
the
riches
of
the
Gospell
is
not
onely
Christ
,
but
Christ
in
vs.
The
Gospell
doth
propound
and
set
before
vs
Christ
,
not
onely
in
his
owne
person
,
nature
and
office
,
but
also
in
vs
by
the
apprehension
of
faith
,
and
application
of
his
Spirit
.
Hence
wee
may
gather
,
that
to
whomsoeuer
Christ
is
a
Sauiour
,
he
is
not
a
Sauiour
altogether
out
of
himselfe
,
hee
is
so
a
Sauiour
to
euery
one
,
as
hee
is
propounded
and
set
forth
in
the
Gospell
,
Now
in
the
Gospell
is
set
before
vs
,
not
onely
a
Sauiour
out
of
vs
,
but
also
in
vs
,
and
therefore
to
whomsoeuer
Christ
is
a
Sauiour
,
hee
is
not
a
Sauiour
altogether
out
of
himselfe
,
To
whomsoeuer
Christ
is
a
Sauiour
hee
is
not
a
Sauiour
altogether
out
of
himself
.
let
no
man
misconster
my
speech
,
and
mistake
this
conclusion
it
may
be
vnderstood
as
fauouring
and
giuing
allowance
and
strength
to
a
Popish
opinion
,
(
namely
)
this
,
that
Christ
is
a
Sauiour
in
vs
,
by
communicating
and
giuing
merit
to
our
workes
,
and
making
them
meritorious
as
the
Papists
teach
,
this
indeed
is
to
make
Christ
not
an
absolute
and
perfect
Sauiour
by
himselfe
as
wee
are
taught
Hebrewes
7.25
.
but
onely
an
instrument
by
whom
wee
must
saue
our selues
,
and
there
is
no
trueth
in
this
,
because
Christ
is
not
one
with
vs
,
by
personall
vnion
which
is
the
ground
of
all
merit
,
euen
in
Christ
himselfe
,
when
therefore
I
say
to
whomsoeuer
Christ
is
a
Sauiour
,
hee
is
not
a
Sauiour
altogether
,
out
of
himselfe
,
my
meaning
is
according
to
the
trueth
of
the
word
of
God
,
that
hee
is
a
Sauiour
vnto
him
,
not
onely
by
the
merite
of
his
death
and
obedience
,
How
Christ
is
a
Sauior
in
some
sort
in
vs
procuring
pardon
of
sinne
,
and
right
to
life
eternall
,
but
also
by
his
efficacy
by
his
effectuall
working
in
him
by
his
Spirite
,
working
faith
in
his
heart
to
apprehend
his
merite
,
and
purging
his
heart
from
corruption
,
and
turning
it
from
sinne
to
God
,
and
for
proofe
of
this
wee
haue
some
pregnant
places
of
Scripture
Titus
2.14
saith
the
Apostle
,
Christ
gaue
himselfe
for
vs
,
that
hee
might
redeeme
vs
from
all
iniquity
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
,
not
onely
to
bee
a
redeemer
from
the
guilt
and
punishment
of
sin
,
but
also
from
the
corruption
of
sin
,
1.
Pet
.
1.18
.
saith
the
Apostle
,
we
were
not
redeemed
with
corruptible
things
as
siluer
and
gold
,
but
with
the
pretious
bloud
of
Christ
,
as
with
a
lambe
vndefiled
,
and
without
spot
,
from
what
?
from
our
vaine
conuersation
,
saith
the
Apostle
,
whence
it
is
cleere
,
that
Christ
is
a
redeemer
of
men
,
not
onely
from
deserued
condemnation
,
and
so
a
redeemer
out
of
themselues
,
but
euen
in
them
by
the
operation
of
his
spirit
redeeming
,
that
is
,
freeing
&
deliuering
them
from
the
corruption
of
sin
,
and
from
wicked
conuersation
the
fruit
of
it
.
And
therefore
to
whomsoeuer
Christ
is
a
Sauiour
,
to
him
he
is
a
Sauiour
,
not
altogether
out
of
himselfe
.
The
reason
&
ground
of
this
is
euident
,
because
Christ
is
a
Sauiour
,
not
onely
by
performing
the
outward
worke
of
redemption
,
but
by
application
of
that
worke
,
to
the
iustication
,
and
sanctification
of
as
many
as
are
redeemed
.
Now
the
application
of
the
worke
of
redemption
is
,
by
the
inward
worke
of
his
spirit
,
and
therefore
to
whomsoeuer
Christ
is
a
Sauiour
,
to
him
in
this
sence
is
hee
a
Sauiour
,
not
altogether
out
of
himselfe
.
A
point
happily
not
knowne
to
a
great
number
in
the
world
;
most
men
imagine
Christ
to
be
their
Sauiour
,
but
altogether
out
of
themselues
,
Reproofe
of
them
who
thinke
that
Christ
is
their
Sauiour
altogether
out
of
themselues
.
and
heerein
doth
the
Deuill
take
aduantage
vpon
our
doctrine
,
the
doctrine
taught
in
our
Church
,
that
in
the
matter
of
iustification
in
Gods
sight
,
and
in
the
matter
of
saluation
,
wee
must
goe
out
of
our selues
,
and
seeke
for
iustification
and
saluation
only
in
Christ
:
heereupon
doth
the
Deuill
take
the
hint
,
and
delude
many
thousands
,
perswading
them
it
is
sufficient
if
they
beleeue
or
rather
fancy
to
themselues
,
that
they
are
iustified
and
also
saued
by
the
merit
of
Christ
,
by
Christ
a
Sauiour
altogether
out
of
themselues
,
though
they
neuer
find
Christ
a
Sauiour
in
them
by
way
of
application
of
his
merit
to
their
iustification
and
sanctification
.
It
is
true
(
indeed
)
we
must
go
out
of
our selues
in
the
case
of
iustification
and
saluation
in
respect
of
merit
,
and
seeke
for
that
only
in
Christ
,
&
rest
only
on
him
for
that
,
but
we
must
also
find
Christ
in
vs
by
the
work
of
his
Spirit
applying
his
merit
to
our
iustification
,
and
cleansing
vs
to
our
sanctification
(
that
is
)
we
must
find
Christ
a
Sauiour
vnto
vs
,
out
of
vs
by
his
merit
,
and
in
vs
by
the
efficacy
of
his
Spirit
,
and
to
stirre
vs
vp
to
labour
for
this
,
know
it
for
a
truth
,
Note
.
that
we
can
neuer
haue
assurance
that
Christ
hath
saued
vs
by
his
merits
till
wee
find
he
hath
in
some
measure
also
wrought
in
vs
,
and
purged
vs
by
his
spirit
.
Hee
that
is
saued
by
Christ
from
hell
,
is
by
him
also
turned
from
sin
to
God
,
and
if
this
be
wanting
,
there
can
bee
no
assurance
of
the
former
.
It
is
the
Apostles
own
conclusion
.
If
vpon
examination
we
find
not
Christ
in
vs
,
it
seales
vp
a
fearefull
conclusion
(
namely
)
this
,
that
wee
are
yet
in
the
state
of
damnation
,
let
as
many
as
tender
their
owne
saluation
,
thinke
vpon
it
,
and
neuer
rest
till
they
finde
Christ
a
Sauiour
out
of
them
by
his
merits
,
and
in
them
by
the
powerfull
operation
of
his
Spirit
.
Let
vs
further
obserue
as
a
ground
of
another
instruction
,
that
the
Apostle
saith
,
Christ
in
vs
is
the
hope
of
glory
,
hence
ariseth
this
conclusion
.
That
as
many
as
haue
a
true
hope
of
eternal
life
,
they
haue
it
vpon
this
ground
,
that
Christ
is
in
them
apprehended
by
faith
dwelling
in
them
by
his
spirit
,
no
man
can
truly
hope
for
life
and
saluation
vnlesse
Christ
be
in
him
.
None
can
truly
hope
for
life
and
saluation
vnlesse
Christ
bee
in
them
.
The
reason
is
plaine
,
because
true
hope
is
the
daughter
of
true
faith
,
faith
doth
first
apprehend
Christ
,
&
then
followes
hope
,
which
is
a
certaine
expectation
of
the
accomplishment
of
the
promise
in
Christ
,
and
of
full
fruition
of
righteousnesse
which
shall
bee
reuealed
when
Christ
our
righteousnes
shall
appeare
,
as
saith
S.
Iohn
1.
Epist.
2.2
.
therfore
no
man
can
truly
hope
for
life
&
saluation
,
but
on
this
ground
that
Christ
is
in
him
.
Let
this
serue
to
discouer
to
wicked
persons
who
liue
in
their
ignorance
and
sinne
,
The
discouery
of
the
folly
and
vain
hope
of
ignorant
&
wicked
persons
.
their
folly
,
they
commonly
promise
to
themselues
happinesse
,
life
and
saluation
,
&
they
hope
to
bee
saued
as
well
as
the
best
,
though
they
liue
in
in
their
sinnes
,
and
follow
after
their
sensuall
pleasures
euen
wiih
greedinesse
,
but
let
them
know
:
this
is
a
meere
illuding
and
deceiuing
of
themselues
:
this
is
to
builde
the
hope
of
saluation
vpon
a
rotten
ground
,
vpon
sinne
ruling
in
them
,
not
vpon
Christ
in
them
,
the
ground
of
true
hope
.
Oh
but
then
certainly
look
to
haue
hope
in
their
death
they
trust
at
the
last
gaspe
to
call
to
God
for
mercy
and
to
get
the
pardon
of
their
sinnes
,
and
to
finde
Christ
in
them
to
the
sauing
of
their
soules
.
Thus
(
indeed
)
wicked
men
flatter
themselues
,
&
thus
they
still
discouer
more
and
more
their
folly
,
for
what
(
I
beseech
you
)
is
this
but
to
thinke
that
death
and
the
pangs
of
it
are
appointed
for
the
begetting
of
true
hope
in
them
which
is
all
one
as
if
theeues
and
other
malefactours
should
thinke
the
day
of
assises
were
appointed
for
their
preferment
,
and
to
aduance
them
to
some
dignity
,
let
them
consider
what
the
wise
man
hath
said
,
when
a
wicked
man
dieth
,
his
hope
perisheth
,
Pro
.
11.17
.
and
the
hope
of
the
vniust
shall
perish
,
euen
that
which
hee
hopes
for
doth
vanish
and
deceaue
him
,
and
let
them
remember
that
threatning
sentence
of
the
Lord
,
Deut
.
29.20
.
it
is
able
to
shake
their
hearts
,
that
if
any
man
who
walketh
on
in
a
course
of
sinne
,
blesse
himselfe
and
promise
himselfe
peace
and
happinesse
,
hope
and
comfort
,
the
Lord
hath
said
in
expresse
words
,
he
will
not
be
mercifull
to
that
man
,
how
then
can
hee
hope
to
die
blessedly
who
liues
wickedly
:
now
the
Lord
cannot
faile
of
his
iustice
and
trueth
to
execute
that
he
hath
threatned
.
Let
this
therefore
stirre
vs
vp
to
labour
to
put
our
soules
out
of
danger
before
death
,
sicknesse
,
and
trouble
come
vpon
vs
,
let
euery
one
of
vs
endeauour
by
all
good
means
,
that
we
may
truly
say
with
the
Apostle
,
Gal.
2.20
.
Thus
I
liue
,
yet
not
I
now
,
but
Christ
liueth
in
mee
:
and
in
that
I
now
liue
in
the
flesh
,
I
liue
by
faith
in
the
sonne
of
God
,
who
hath
loued
me
,
and
giuen
himselfe
for
mee
,
and
that
will
make
our
life
prosperous
,
our
death
full
of
hope
and
comfort
,
and
our
state
in
the
world
to
come
immortall
and
glorious
.
VER
.
28.
Whom
we
preach
,
admonishing
euery
man
,
and
teaching
euery
man
in
all
wisedome
▪
that
we
may
present
euery
man
perfect
in
Christ
Iesus
.
The
Apostle
in
this
verse
doth
first
affirme
that
the
subiect
of
his
and
of
the
other
Apostles
preaching
was
Christ
(
whome
wee
preach
)
then
hee
doth
further
branch
and
and
deuide
his
preaching
into
two
heads
,
videlicet
:
-
Admonition
-
and
Instruction
.
Admonishing
and
teaching
,
and
hee
doth
amplifie
both
these
by
the
common
obiect
of
them
,
(
euery
man
)
and
againe
his
instructing
of
euery
man
by
the
matter
of
it
(
namely
)
(
wisedome
)
and
that
true
and
perfect
wisedome
,
(
in
all
wisedom
)
then
he
subioynes
the
end
of
his
preaching
,
and
admonishing
in
the
last
words
,
that
we
may
present
euery
man
perfect
in
Christ
Iesus
:
these
are
the
generall
things
propounded
in
this
verse
.
Whom
we
preach
]
that
is
,
which
Christ
we
preach
;
wheras
as
the
Apostle
saith
,
the
subiect
of
his
preaching
was
Christ
I
will
onely
note
this
one
thing
briefly
.
That
the
matter
of
true
preaching
is
Christ
Iesus
,
The
matter
of
true
preaching
,
is
Christ
Iesus
.
and
one
speciall
note
by
which
we
may
know
doctrine
deliuered
to
bee
sound
and
good
,
is
this
,
that
it
sets
out
vnto
vs
Christ
Iesus
with
all
due
respect
of
his
glory
in
the
worke
of
redemption
,
and
with
due
regard
of
the
honour
of
his
name
,
as
the
only
King
,
Priest
and
Prophet
of
his
Church
.
Hence
it
is
that
the
Apostle
,
Galat
.
3.1
.
calls
the
truth
of
the
Gospell
preached
among
the
Galathians
,
a
liuely
description
of
Christ
,
as
if
hee
had
beene
crucified
among
them
,
and
S.
Iohn
,
1.
Ioh
.
4.1
.
teaching
vs
not
to
beleeue
euery
spirit
,
but
to
trye
the
spirits
and
doctrines
of
men
whether
they
be
of
God
or
no
.
Among
other
notes
set
downe
by
him
,
whereby
wee
may
bee
able
to
discerne
the
spirit
of
truth
,
and
the
spirit
of
errour
,
this
is
the
first
note
of
difference
,
that
the
doctrine
is
good
,
and
of
God
,
that
is
founded
on
Iesus
Christ
incarnate
.
And
by
this
I
might
shew
the
error
of
many
points
of
popish
doctrine
,
Confutation
of
many
po●nts
of
Popish
doctrine
.
as
their
making
Christ
a
Sauiour
in
vs
by
communicating
merit
to
our
workes
,
their
mingling
of
his
bloud
with
the
bloud
of
the
martyrs
,
in
way
of
satisfaction
for
sinne
,
their
ioyning
with
him
intercession
of
Angells
and
Saints
,
and
many
other
of
like
sort
,
wherin
they
exceed●ngly
detract
and
derrogate
from
the
honor
of
the
kingly
,
Priestly
,
and
Propheticall
office
of
Christ
,
and
so
teach
not
sound
doctrine
,
but
I
passe
from
them
to
the
next
wordes
(
admonishing
)
the
originall
worde
(
admonishing
)
doth
signifie
propounding
some
thing
that
is
amisse
to
the
mind
to
be
thought
on
,
Interpretation
.
and
to
be
corrected
and
aamended
,
and
reprouing
for
the
same
,
and
teaching
(
that
is
)
instructing
euery
one
in
the
truth
,
what
hee
is
to
hould
and
beleeue
(
in
all
wisedome
)
that
is
,
in
true
and
perfect
wisedome
,
it
is
vsuall
in
Scripture
to
put
the
note
of
vniuersality
(
all
)
to
note
excellency
and
perfection
,
thus
then
we
are
to
conceiue
these
words
,
admonishing
euery
man
(
that
is
)
setting
before
the
minde
of
euery
one
what
is
amisse
to
be
amended
,
and
reprouing
for
the
same
,
and
instructing
him
in
the
truth
what
hee
is
to
hold
and
beleeue
euen
in
true
and
perfect
wisedome
.
Heere
first
we
are
to
mark
the
order
of
the
words
of
the
Apostle
,
hee
sets
admonition
before
teaching
,
admonishing
euery
man
teaching
,
hence
ariseth
this
conclusion
.
That
by
the
preaching
of
the
word
wee
must
first
bee
brought
to
a
sight
of
our
sinnes
,
and
then
taught
what
to
hold
and
beleeue
.
We
must
first
be
brought
to
a
sight
of
our
sinne
by
the
preaching
of
the
word
,
and
then
be
taught
how
to
come
out
of
them
.
First
we
must
be
admonished
and
shewed
our
error
and
state
of
sinne
,
and
made
to
see
our
sinne
,
and
then
instructed
how
to
come
out
of
it
,
and
in
this
order
of
teaching
hath
Christ
himselfe
gone
before
vs
,
Iohn
4.
hee
first
shewed
the
woman
of
Samaria
her
sinne
,
that
she
liued
in
adultery
before
he
taught
her
that
he
was
the
Messiah
,
&
what
she
was
to
hold
and
beleeue
touching
him
,
we
may
obserue
it
in
the
sermon
of
Peter
,
Acts.
2.
hee
first
laide
before
the
Iewes
their
sinne
,
that
they
had
slaine
the
Lord
Iesus
,
and
then
vpon
their
touch
and
remorse
of
conscience
,
he
said
vnto
them
verse
38.
amend
your
liues
,
and
be
baptized
euery
one
of
you
in
the
name
of
Iesus
Christ
,
for
the
remission
of
sins
,
&
ye
shall
receiue
the
gift
of
the
holy
ghost
:
if
we
looke
into
the
booke
of
God
,
wee
shall
find
that
this
hath
bin
the
order
of
all
true
Prophets
,
Apostles
and
teachers
from
time
to
time
,
and
the
reason
is
that
which
is
giuen
by
the
Apostle
,
the
Law
is
our
Schoolemaster
to
bring
vs
to
Christ
,
we
must
first
be
made
to
see
our
sinnes
,
&
the
danger
of
them
without
remedy
,
and
so
driuen
from
the
law
out
of
our selues
to
seeke
remedy
in
the
Gospell
,
and
therfore
we
must
be
admonished
,
and
then
instructed
.
The
vse
of
this
doctrine
(
besides
the
method
that
concernes
teachers
)
is
this
,
it
may
serue
as
a
rule
of
triall
,
wherby
hearers
of
the
word
may
try
whether
they
haue
truely
profited
by
the
preaching
of
the
worde
or
no
,
Triall
whether
wee
haue
truly
profited
by
the
preaching
of
the
word
or
no
.
they
may
know
by
this
,
if
they
haue
first
beene
brought
to
a
sight
of
their
sinnes
,
and
truly
humbled
and
cast
downe
,
and
after
that
brought
to
beleeue
in
Christ
,
for
the
pardon
of
their
sins
,
then
they
haue
truly
profited
by
preaching
,
for
as
it
is
the
right
order
of
teaching
,
first
to
admonish
and
to
shew
sinne
,
and
then
to
instruct
,
so
it
is
the
right
order
of
receauing
the
worde
taught
,
and
profiting
by
it
,
and
neuer
any
of
Gods
children
were
thoroughly
comforted
by
the
word
,
but
they
were
first
truly
humbled
by
it
,
it
is
a
preposterous
and
disordered
course
of
learning
to
learne
as
some
doe
,
that
mercy
and
saluation
comes
by
Christ
,
and
with
that
to
content
themselues
,
not
suffering
themselues
first
to
bee
schooled
by
the
law
,
till
they
dispaire
in
respect
of
themselues
,
&
so
come
to
Christ
,
and
find
comfort
in
him
,
and
that
we
may
be
resolued
of
it
,
that
it
is
(
indeed
)
a
preposterous
course
of
learning
:
we
must
know
that
the
very
gate
to
true
repentance
,
it
is
a
true
contrition
and
compunction
of
heart
,
a
godly
sorrow
for
sinne
,
for
though
it
cannot
bee
denied
,
but
that
Gods
free
grace
and
mercy
is
the
foundation
of
true
repentance
,
Note
.
repentance
following
Faith
,
not
onely
in
time
,
but
in
the
order
of
nature
,
yet
first
must
the
heart
bee
mollified
,
and
by
godly
sorrow
made
pliable
and
fitte
to
receiue
Gods
grace
,
otherwise
it
will
not
enter
,
the
fallow
ground
of
the
heart
,
must
first
be
plowed
,
and
then
the
seed
of
Gods
grace
cast
into
it
,
as
sayth
the
Prophet
Ierem
.
4.4
.
breake
vp
your
fallow
ground
and
sow
not
among
thornes
:
therefore
they
are
deceiued
,
who
will
needs
be
held
truely
repentant
for
their
sinnes
,
and
yet
neuer
felt
in
their
hearts
any
measure
of
godly
sorrow
;
happily
they
haue
had
by
a
generall
sight
and
sence
of
sinne
,
wrought
by
the
word
or
iudgements
of
God
,
some
light
and
vanishing
touch
of
conscience
,
causing
them
to
send
foorth
a
naturall
sigh
or
sob
,
but
their
hearts
were
neuer
truely
pressed
downe
with
the
waight
of
any
one
sinne
,
they
skip
ouer
the
first
degree
,
and
will
needes
bee
graced
with
the
highest
degree
of
repentance
,
at
the
first
,
euen
true
conuersion
and
turning
from
sinne
to
God
,
which
is
a
thing
impossible
,
if
we
will
be
saued
,
we
must
know
that
godly
sorrow
for
sinne
is
necessary
,
wee
must
euery
one
drinke
his
measure
of
that
cup
,
we
must
first
bee
schooled
by
the
Law
,
and
feele
the
sharpe
rod
of
that
schoole
master
,
before
we
can
come
to
be
good
schollers
in
the
school
of
Christ
,
let
euery
one
by
this
examine
how
he
hath
profited
by
the
hearing
of
the
word
.
We
are
in
the
place
to
marke
,
the
Apostle
sayth
admonishing
euery
man
&c.
that
which
hence
followeth
is
this
,
That
the
word
preached
admonishing
and
instructing
teacheth
all
and
euery
one
,
of
what
calling
,
sexe
,
state
or
condition
soeuer
they
be
,
and
so
ought
to
be
heard
The
word
preached
reacheth
all
and
euery
one
,
and
so
ought
to
be
heard
.
and
receiued
,
whether
it
promise
mercy
,
or
threaten
iudgement
,
we
are
to
make
vse
of
it
to
our selues
particularly
,
it
is
commonly
seene
,
if
a
priuiledge
immunity
or
common
benefit
,
bee
granted
to
any
place
,
euery
man
will
haue
part
in
that
;
but
if
it
bee
a
matter
of
charge
,
then
they
post
it
off
to
others
;
so
if
the
word
promise
any
mercy
,
euery
man
euen
with
vncleane
hands
will
lay
hold
on
that
,
but
if
the
word
be
drawen
out
against
any
sin
,
the
guilty
person
will
commonly
post
that
off
to
others
;
as
if
drunkennesse
bee
spoken
against
,
hee
that
is
guilty
will
see
if
hee
can
spy
any
other
in
the
congregation
tainted
with
that
fault
,
and
if
he
doe
,
It
s
a
fault
to
post
oft
the
reproofe
of
the
word
from
our selues
to
others
.
then
he
thinkes
the
Preacher
speakes
to
that
other
,
and
not
himselfe
.
This
is
a
sinne
as
ancient
as
Adams
fall
.
Adam
hee
posted
of
his
sinne
to
Eue
,
and
Eue
to
the
Serpent
.
Let
vs
take
heed
of
this
,
it
is
a
dangerous
corruption
,
when
a
man
is
touched
by
the
word
,
and
his
owne
conscience
tels
him
his
sinne
is
spoken
against
:
then
as
wee
vse
to
say
,
to
set
a
good
face
on
the
matter
,
and
to
bite
in
all
tokens
of
repentance
,
because
hee
would
not
haue
it
thought
,
that
the
word
came
so
neere
him
,
who
so
thus
hardeneth
his
heart
,
may
iustly
feare
,
that
heereafter
hee
cannot
repent
,
they
goe
together
,
Rom.
2.5
.
after
thine
hardnesse
and
heart
that
cannot
repent
,
and
so
hee
shall
heape
vp
wrath
against
the
day
of
wrath
.
(
In
all
wisdome
)
in
that
the
Apostle
saith
,
the
matter
of
his
teaching
was
true
and
perfect
wisedome
,
he
preaching
Christ
,
and
teaching
the
Gospell
of
Christ
;
I
might
stand
to
shew
the
perfection
and
sufficiency
of
the
word
of
the
Gospell
,
that
it
is
sufficient
,
and
alone
sufficient
to
make
men
truly
wise
vnto
saluation
,
but
I
passe
by
that
.
In
that
the
Apostle
makes
true
and
perfect
wisedome
,
the
particular
matter
of
his
teaching
and
instructing
of
euery
man
,
we
may
conclude
that
euery
man
truely
wise
,
hath
his
wisedome
from
the
teaching
of
the
word
of
God
,
Euery
one
truly
wise
hath
his
wisedome
from
the
teaching
of
the
word
of
God
.
no
man
is
truely
wise
,
but
so
farr
foorth
as
he
is
taught
by
the
word
,
and
doth
follow
the
teaching
of
the
word
,
for
why
?
the
word
is
indeed
true
wisedome
,
the
wisedome
of
God
reuealed
,
manifesting
such
things
as
flesh
and
bloud
was
neuer
able
to
reach
vnto
,
therefore
it
must
needes
bee
that
no
man
is
truely
wise
,
but
as
he
is
taught
by
the
word
,
and
doth
follow
the
teaching
of
the
word
,
and
hath
his
wisdome
as
a
streame
flowing
and
deriued
from
the
word
;
Hence
it
is
that
Moses
sayd
to
the
people
,
Deut
.
4.5
.
I
haue
taught
you
ordinances
and
lawes
,
as
the
Lord
my
God
commanded
me
,
that
ye
should
doe
euen
so
within
the
land
,
whither
ye
go
to
possesse
it
,
then
verse
6.
keepe
them
therfore
and
doe
them
,
learne
and
follow
them
,
for
that
is
your
wisedome
,
and
Ieremy
the
Prophet
,
speaking
of
such
as
made
no
conscience
to
follow
the
teaching
of
the
word
,
Ier
.
8.9
.
saith
,
Lo
,
they
haue
reiected
the
word
of
the
Lord
,
and
what
wisedome
is
in
them
;
as
if
he
had
sayd
none
at
all
.
Would
we
then
be
truely
wise
,
no
doubt
euery
one
desires
it
,
If
we
would
be
truely
wise
our
wisedome
must
come
by
the
teaching
of
the
word
of
God
.
Exod
.
1.10
.
the
most
simple
witted
are
loth
to
be
counted
foolish
,
yea
,
the
most
wicked
affect
wisedome
,
Pharaoh
and
his
counsell
,
though
their
cursed
meeting
sauoured
of
nothing
but
cruelty
and
bloud
,
yet
they
would
shrowd
it
vnder
the
couert
of
wisedome
;
come
let
vs
worke
wisely
with
them
,
&c.
but
would
we
indeed
be
wise
,
let
vs
then
looke
that
our
wisdome
come
by
the
teaching
of
the
word
,
that
it
be
a
streame
issuing
out
of
that
fountaine
,
true
wisdome
comes
not
by
the
teaching
of
nature
,
by
the
rules
of
Art
,
or
worldly
pollicy
,
by
obseruation
of
outward
things
,
or
common
experience
,
a
man
may
be
exceeding
wise
according
to
these
grounds
,
and
yet
haue
not
any
dramme
of
true
wisedome
,
but
in
the
account
of
God
himselfe
,
be
a
very
foole
,
Luk
.
12.20
.
the
rich
man
there
spoken
of
,
was
worldly
wise
,
hee
could
get
,
saue
,
keepe
,
and
thinke
of
laying
vp
his
goods
against
time
to
come
,
and
yet
God
sayd
vnto
him
,
thou
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
,
true
wisedome
is
deriued
only
from
the
word
,
and
euery
man
is
so
farre
foorth
wise
,
as
he
is
taught
by
the
word
,
and
doth
follow
the
teaching
of
the
word
.
Now
because
euery
one
will
bee
ready
to
take
this
to
himselfe
,
that
his
wisdome
is
deriued
from
the
word
,
and
that
he
according
to
the
measure
of
his
knowledge
and
grace
,
doth
follow
the
teaching
of
the
word
.
I
hold
it
fit
to
lay
downe
some
speciall
notes
and
marke
,
Speciall
note
of
true
wisedome
.
by
which
we
may
know
that
our
wisedome
is
(
indeed
)
deriued
from
the
word
,
and
that
our
wisedome
is
taught
by
the
holy
Ghost
,
and
to
this
purpose
read
Iam
.
3.
from
ver
.
13.
to
the
end
of
the
chapter
.
It
is
there
said
that
the
wisedome
that
is
from
aboue
,
true
and
heauenly
wisedome
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
iudging
,
and
without
hypocrisie
,
these
are
the
fruits
that
be
in
true
wisedome
,
and
issue
out
from
it
,
heereby
then
we
may
trie
whether
we
be
wise
by
the
teaching
of
the
word
and
spirit
or
no
,
if
our
wisedome
bring
foorth
purity
,
gentlenesse
,
easinesse
to
be
entreated
being
offended
&c.
then
is
our
wisedome
true
and
heauenly
:
but
on
the
contrary
,
if
we
be
full
of
enuying
and
strife
,
and
implacable
,
as
many
are
that
would
bee
reputed
iolly
wise
men
and
women
,
they
are
full
of
enuy
,
yea
,
such
as
can
neuer
be
appeased
,
being
once
(
it
may
be
without
cause
)
offended
,
ready
to
beleeue
euery
flying
tale
,
and
to
iudge
amisse
,
certainely
,
then
our
wisedome
is
not
from
the
teaching
of
the
word
,
and
descended
from
aboue
,
but
earthly
and
fetcht
from
the
pit
of
hell
,
yea
,
the
more
cunning
we
are
to
hide
our
malice
,
or
to
worke
the
hurt
of
our
brethren
by
word
or
deed
,
the
more
foolish
are
wee
,
hath
not
Satan
more
subtilty
and
cunning
to
worke
mischiefe
,
then
all
the
men
in
the
world
,
yet
(
indeed
)
he
is
the
most
foolish
creature
that
is
,
for
he
doth
nothing
but
worke
his
owne
woe
.
Let
vs
therefore
labour
to
bee
wise
by
the
teaching
of
the
word
,
and
that
we
be
not
deceiued
,
often
remember
wee
the
words
of
the
Apostle
,
that
true
wisedome
is
pure
,
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
&c.
The
last
words
of
this
verse
containe
the
end
of
the
Apostles
preaching
(
that
we
may
present
euery
man
perfect
in
Christ
Iesus
)
the
originall
word
translated
(
pres●nt
)
is
iudiciall
borrowed
from
open
courts
and
places
of
Iudgement
,
Interpretation
.
where
men
are
brought
and
set
before
a
Iudge
to
be
tried
and
examined
,
and
the
Apostles
meaning
is
,
that
we
may
set
euery
man
at
the
great
day
of
the
Lord
before
his
tribunall
and
iudgement
seat
,
(
perfect
)
(
that
is
)
perfectly
iust
and
holy
,
not
onely
in
regard
of
iustice
and
righteousnesse
imputed
(
for
so
all
true
beleeuers
are
perfectly
iust
,
in
this
life
,
he
that
truely
beleeues
in
Christ
,
hath
the
perfection
of
the
Law
,
and
is
as
iust
as
if
he
had
fulfilled
the
whole
Law
)
but
perfectly
iust
and
holy
in
regard
of
righteousnesse
and
holinesse
inherent
,
and
that
perfect
in
degree
(
in
Christ
Iesus
)
(
that
is
)
as
a
member
of
Christ
,
thus
then
the
words
are
to
be
conceiued
,
that
we
may
set
euery
man
before
the
iudgment
seat
of
God
at
the
day
of
iudgement
,
perfectly
iust
and
and
holy
,
not
onely
in
regard
of
holinesse
and
righteousnesse
imputed
,
but
in
regard
of
inherent
holinesse
and
righteousnesse
wrought
in
him
by
the
Spirit
of
God
as
a
member
of
Christ
Iesus
.
Now
heere
we
are
first
to
marke
that
the
Apostle
saith
,
he
and
other
Apostles
preached
Christ
,
admonished
and
taught
men
,
not
to
make
them
perfect
in
regard
of
holinesse
inherent
in
this
life
,
but
to
present
them
holy
at
the
barre
of
Gods
iudgement
in
the
life
to
come
,
the
point
of
instruction
from
hence
is
this
,
That
we
may
in
this
life
proceed
from
one
measure
of
faith
as
it
is
a
quality
,
to
another
,
and
from
one
measure
of
holinesse
to
another
,
but
wee
cannot
come
to
absolute
perfection
We
may
in
this
life
proceed
from
one
measure
of
faith
and
holinesse
to
another
,
but
we
cannot
come
to
absolute
perfection
.
till
this
life
bee
ended
Ephes
.
4.13
.
the
Apostle
saith
plainely
,
that
it
cannot
bee
till
wee
all
meet
together
(
in
the
vnity
of
faith
and
knowledge
of
the
sonne
of
God
)
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
,
he
there
teacheth
that
the
ministry
of
the
word
shall
endure
till
we
meet
together
,
&c.
giuing
vs
to
vnderstand
,
that
then
it
shall
cease
,
now
the
Ministery
of
the
worde
shall
not
cease
,
1.
Cor
.
15.24
.
but
continue
as
the
same
Apostle
teacheth
,
till
the
end
of
the
world
,
and
therefore
before
the
end
of
the
world
there
shall
bee
no
meeting
together
in
the
vnity
of
faith
,
nor
any
absolute
perfection
to
bee
hoped
for
,
and
the
reason
of
it
is
,
that
wee
finde
in
1.
Cor
.
13.9
.
wee
know
in
part
,
therefore
wee
beleeue
in
part
,
and
are
sanctified
but
in
part
.
The
Apostle
saith
,
Ph.
3.15
.
let
as
many
as
be
perfect
&c.
therefore
perfection
is
to
be
had
in
this
life
?
The
Apostle
there
speakes
not
of
absolute
perfection
,
such
as
shall
be
in
the
life
to
come
,
of
that
he
sayd
ver.
12.
that
he
had
not
yet
attained
to
it
,
but
hee
speakes
of
a
perfection
in
comparison
,
as
perfection
is
opposed
to
weakenesse
in
knowledge
or
faith
,
and
compared
with
it
,
&
his
meaning
is
,
let
as
many
as
be
strong
in
knowledge
or
faith
be
thus
minded
.
The
Authour
to
the
Heb
.
cap
.
5.14
.
saith
,
strong
meat
belongeth
to
them
that
are
of
age
,
the
word
is
(
perfect
)
his
meaning
is
of
some
maturity
,
Our
duty
is
so
long
as
we
are
in
this
life
to
goe
on
from
one
measure
of
grace
to
another
.
and
ripenes
in
knowledge
;
and
through
long
custome
had
their
wits
exercised
to
discerne
both
good
and
euill
;
and
therefore
notwithstanding
this
,
it
remaines
a
truth
,
that
we
may
in
this
life
proceed
from
one
measure
of
faith
and
holinesse
to
another
,
but
we
can
neuer
come
to
an
absolute
perfection
.
The
Anabaptists
dreame
of
an
absolute
perfection
of
holinesse
in
this
life
,
but
to
passe
by
them
,
our
duty
following
from
hence
is
this
,
it
behoues
euery
one
of
vs
in
this
regard
,
neuer
to
set
downe
our
rest
in
any
grace
,
but
euer
to
be
striuing
forward
,
and
to
goe
on
from
one
measure
of
faith
and
grace
to
another
,
and
to
this
purpose
,
wee
are
to
propound
vnto
our selues
,
and
to
set
before
vs
the
best
examples
for
our
imitation
,
1.
Cor
.
11.1
.
as
the
Apostle
saith
,
be
ye
followers
of
me
▪
euen
as
I
am
of
Christ
;
this
is
that
which
deceiues
many
of
vs
,
we
looke
downeward
and
compare
our selues
,
with
such
as
are
of
meaner
gifts
and
graces
then
our selues
,
and
we
thinke
all
is
well
,
because
we
are
not
as
the
worst
,
though
we
neuer
striue
to
come
neere
the
best
.
Happily
some
of
vs
haue
a
measure
of
knowledge
,
and
we
rest
in
that
knowledge
,
we
know
the
Sacraments
to
be
holy
seales
of
Gods
couenant
of
grace
,
but
wee
haue
little
or
no
care
to
vse
them
;
we
know
prayer
to
be
excellent
,
but
we
make
no
conscience
to
vse
it
,
onely
for
fashion
publiquely
,
but
very
seldome
priuately
with
our
families
,
this
is
to
set
downe
our
rest
in
knowledge
&
not
to
striue
to
go
on
,
and
let
vs
take
heed
of
it
,
if
wee
finde
the
loue
of
the
word
and
sacraments
,
the
liking
of
praier
,
&c.
that
should
be
ioyned
to
our
knowlege
,
stolne
out
of
our
hearts
,
wee
haue
cause
to
feare
that
sinne
will
deceiue
vs
,
and
creepe
on
to
a
further
degree
,
euen
to
the
hardning
of
our
hearts
,
that
wee
shall
not
perceiue
it
,
and
to
the
blinding
of
our
mindes
that
we
shall
not
see
it
.
We
may
not
thinke
that
Sodome
,
Saul
,
Iudas
and
such
like
were
at
the
height
of
their
sinne
at
the
first
,
but
they
went
on
by
degrees
,
from
one
degree
of
sinne
to
another
;
and
certainly
,
if
wee
goe
not
forward
in
grace
we
goe
backeward
,
and
we
grow
in
sinne
;
and
going
on
in
sinne
,
we
shall
come
at
length
to
be
hardned
,
and
to
the
height
of
sinne
,
and
so
pull
downe
the
wrath
of
God
vpon
vs.
Let
this
therefore
stirre
vs
vppe
,
not
to
set
downe
our
rest
in
any
grace
,
but
let
vs
striue
to
goe
on
from
knowledge
to
practise
,
and
from
one
measure
of
grace
to
another
.
Note
we
one
thing
more
in
a
word
,
in
that
the
Apostle
saith
,
present
euery
man
perfect
in
Christ
Iesus
&c.
wee
may
gather
that
the
state
of
perfection
is
not
proper
to
some
sorts
and
orders
of
men
,
The
state
of
perfection
is
not
proper
to
some
sorts
&
orders
of
men
.
as
the
Papists
teach
,
but
euery
member
of
Christ
is
perfect
,
in
respect
of
righteousnes
imputed
in
this
life
,
and
shall
be
perfect
in
regard
of
holinesse
inherent
in
the
life
to
come
.
But
the
Papists
distinguish
and
say
there
be
two
kindes
of
perfection
,
a
lesse
,
consisting
in
keeping
the
Law
necessary
to
saluation
;
a
greater
,
in
obseruing
the
counsels
of
Christ
,
not
simply
necessary
to
saluation
,
Confutation
of
popish
distinctions
touching
perfect●on
.
but
to
obtaine
a
greater
degree
of
glory
,
this
distinction
is
most
absurd
.
For
first
counsels
be
commandements
,
and
againe
,
can
there
be
a
greater
perfection
,
then
an
absolute
fulfilling
of
the
Law
?
it
is
not
possible
.
If
any
man
be
able
to
fulfill
the
Law
of
God
,
he
is
most
perfect
,
he
is
in
that
respect
perfect
according
to
the
example
of
Christ
:
therefore
there
can
bee
no
greater
perfection
,
it
is
absurd
to
say
there
can
be
no
greater
perfection
.
VER
.
29.
Whereunto
I
also
labour
and
striue
,
according
to
his
working
,
which
worketh
in
me
mightily
.
In
this
verse
the
Apostle
setteth
downe
.
First
,
what
hee
did
in
respect
of
the
end
of
his
preaching
before
spoken
of
,
(
namely
that
hee
did
labour
and
striue
to
attaine
that
end
(
Whereunto
I
also
labour
and
striue
.
Secondly
,
by
what
power
hee
so
laboured
,
not
by
his
owne
,
but
by
the
working
power
of
Christ
(
according
to
his
working
.
)
Then
followeth
the
subiect
of
that
working
power
wherein
it
wrought
,
and
was
effectuall
(
namely
)
himselfe
(
which
worketh
in
me
.
)
To
which
is
added
the
measure
,
how
much
it
wrought
in
him
,
in
the
last
word
(
mightily
)
Interpretation
.
Whereunto
(
that
is
)
vnto
which
thing
formerly
spoken
of
,
I
also
(
that
is
)
for
my
part
labour
and
striue
;
the
words
are
(
labour
striuing
)
the
meaning
is
,
to
which
end
I
contend
,
not
onely
with
labour
and
paines
,
seruing
to
that
purpose
,
and
tending
to
that
end
,
but
with
wrestling
and
striuing
against
all
aduersary
power
that
doth
oppose
against
it
,
to
hinder
the
attainement
of
that
end
.
Thus
then
these
first
words
are
to
be
conceiued
.
Vnto
which
thing
I
for
my
part
endeauour
and
contend
,
not
onely
labouring
and
doing
such
things
as
tend
to
that
purpose
,
but
striuing
against
all
things
that
oppose
it
,
and
hinder
the
attainement
of
that
end
.
Now
heere
we
are
to
marke
,
that
the
Apostle
saith
not
,
that
hee
barely
propounded
this
as
the
end
of
his
preaching
and
admonishing
,
that
hee
might
present
euery
man
perfect
in
Christ
Iesus
:
but
hee
did
labour
and
striue
to
attaine
it
;
hence
wee
may
take
vp
this
generall
conclusion
.
That
euery
man
in
his
personall
and
particular
calling
,
wherein
hee
is
set
for
the
glory
of
God
,
Euery
man
is
to
doe
the
duties
of
his
particular
calling
with
diligence
.
and
the
good
of
men
,
is
to
doe
the
duties
of
his
calling
with
diligence
,
hee
is
not
onely
to
doe
the
duties
appertaining
to
his
place
,
after
the
example
of
the
Apostle
,
to
doe
them
with
labour
and
paine
,
breaking
through
all
difficulties
,
and
all
things
that
stand
vp
against
him
,
to
hinder
him
in
the
diligent
performance
of
them
.
Eccles
.
9.10
.
the
Preacher
sayth
,
all
that
thine
hand
shall
finde
to
doe
,
doe
it
,
with
all
thy
power
:
not
onely
doe
it
,
but
doe
it
,
with
all
thy
power
;
as
if
hee
had
sayd
,
follow
the
workes
of
thy
vocation
,
and
employ
all
the
powers
of
the
minde
,
about
the
discharging
of
it
faithfully
,
Paul
biddes
him
that
ruleth
,
not
onely
to
rule
,
but
with
diligence
,
and
euery
man
that
hath
an
office
or
calling
,
to
wayt
on
it
with
care
and
diligence
,
Rom.
12.7.8
.
the
reasons
of
thus
duty
are
two
.
First
because
it
is
appointed
to
man
by
Gods
order
,
laid
on
him
presently
after
the
fall
,
that
he
should
not
only
labour
and
trauell
,
but
with
paines
.
Gen.
3.19
.
In
the
sweat
of
thy
face
shalt
thou
eat
bread
till
thou
returne
to
the
earth
,
that
is
,
till
thy
death
.
Secondly
,
because
the
Lord
hath
given
vnto
man
both
a
body
and
a
minde
,
that
both
these
might
be
vsed
and
employed
in
the
workes
of
his
calling
,
that
he
should
do
them
not
onely
with
his
body
,
for
so
do
bruit
beasts
,
the
oxe
&
the
asse
;
but
man
must
doe
the
workes
of
his
calling
with
his
body
and
with
earnest
intention
of
his
minde
,
and
so
with
care
and
diligence
.
Wee
see
then
the
duty
prooued
,
and
the
reasons
of
it
;
but
that
wee
bee
not
deceiued
in
the
practise
of
it
,
2.
Rules
.
two
rules
must
further
bee
remembred
.
First
,
our
diligence
in
doing
the
duties
of
our
callings
,
must
bee
with
respect
to
the
will
and
commandement
of
God
,
for
diligence
is
required
by
his
commandement
,
and
wee
are
to
bee
diligent
in
performing
the
duties
of
our
callings
,
in
conscience
and
obedience
to
Gods
will
and
commandement
,
not
for
pride
,
couetousnesse
or
vpon
compulsion
,
or
other
by
respects
,
as
doe
the
duties
of
their
callings
in
these
respects
painfully
may
be
sayd
to
be
great
workers
,
but
nothing
diligent
.
Secondly
,
our
diligence
must
be
with
direction
of
our
labours
to
the
end
of
our
callings
,
in
the
diligent
performance
of
our
duties
,
wee
must
driue
at
the
end
of
our
personall
callings
,
that
wee
may
attaine
that
end
.
The
example
of
our
Apostle
in
this
place
doth
teach
thus
much
,
hee
was
called
to
preach
the
Gospell
,
that
hee
might
present
some
perfect
in
Christ
Iesus
,
and
to
that
end
did
he
employ
his
whole
strength
and
endeauour
;
so
must
we
in
our
particular
places
and
callings
;
for
example
,
a
master
of
a
family
,
he
that
is
called
to
bee
a
master
and
gouernour
ouer
others
,
must
not
onely
in
a
family
be
diligent
,
in
gouerning
his
wife
,
children
and
seruants
,
for
that
may
bee
done
for
his
owne
profit
and
commodity
,
which
(
indeed
)
is
not
vnlawfull
,
a
man
may
reape
the
fruit
of
the
labours
of
those
that
be
vnder
him
;
Psal
.
129.2
.
but
that
must
not
be
the
scope
and
drift
of
his
diligent
administration
and
gouernement
:
but
hee
must
therein
driue
at
the
preseruation
and
good
of
the
bodies
and
soules
of
those
that
bee
vnder
him
;
that
is
the
end
of
his
particular
calling
.
I
might
insist
in
other
particulars
,
but
by
this
wee
may
see
our
duety
,
and
the
manner
of
the
practise
of
it
,
wee
must
not
onely
doe
the
duties
of
our
callings
,
but
with
care
and
diligence
,
and
with
diligence
rightly
ordered
,
(
namely
)
with
a
respect
to
Gods
will
,
and
with
direction
of
our
labour
,
to
the
end
of
our
personall
callings
.
Let
vs
now
heare
something
that
may
stirre
vs
vp
to
the
practise
of
this
duty
,
We
are
to
practise
the
duty
of
diligence
in
our
callings
.
and
to
this
purpose
much
might
bee
sayd
,
as
that
diligence
in
doing
the
dueties
of
our
callings
,
is
a
meanes
by
the
blessing
of
God
vpon
them
,
to
make
rich
,
Prou.
10.4
.
yea
,
a
meanes
to
keepe
from
vngodly
company
,
sinnefull
exercises
,
and
all
kinde
of
vnthrifty
courses
,
yea
,
a
remedy
against
pride
,
and
helping
to
worke
humility
,
and
so
making
a
way
to
all
good
prosperity
;
but
as
a
motiue
A
Motiue
.
most
powerfull
consider
we
only
this
one
thing
.
That
diligence
in
doing
the
duties
of
our
generall
calling
as
we
are
Christians
,
diligence
in
hearing
the
word
,
receiuing
the
Sacraments
,
Note
.
without
diligence
in
doing
the
duties
of
our
personall
callings
is
but
meere
hypocrisie
.
If
a
master
of
a
family
,
or
his
wife
bee
ready
and
willing
to
heare
the
word
,
to
receiue
the
Sacraments
,
&c.
and
yet
one
of
those
be
loose
and
wretchlesse
in
the
administration
and
gouernment
of
his
family
,
and
the
other
carelesse
in
the
practise
of
priuate
obedience
and
subiection
to
her
owne
husband
,
surely
,
they
haue
but
an
outward
forme
and
shew
of
religion
,
as
the
Apostle
sayth
,
2.
Tim
.
3.5
.
without
the
power
thereof
.
For
the
true
practise
of
the
duties
of
the
first
table
of
the
commandements
,
is
seene
and
doth
appeare
in
the
practise
of
the
duties
of
the
second
table
,
our
loue
to
God
appeares
in
our
loue
to
our
brethren
&c.
we
truly
serue
God
,
in
doing
seruice
vnto
our
brethren
in
the
duties
of
our
particular
callings
,
as
the
Apostle
doth
shew
chap.
the
3.
of
this
Epistle
ver.
24.
in
the
example
of
seruants
,
that
seruants
in
doing
true
seruice
to
their
masters
they
serue
the
Lord
.
If
then
we
would
auoyd
the
odious
and
foule
sinne
of
hypocrisie
,
which
is
hatefull
to
God
and
men
,
to
whom
it
is
knowen
,
and
hath
the
portion
in
the
lake
which
burneth
with
fire
and
brimstone
.
Let
vs
bee
stirred
vp
to
doe
the
duties
of
our
particular
callings
with
diligence
,
euen
in
conscience
to
the
commandements
of
God
,
euer
ayming
at
the
end
of
our
callings
,
that
so
we
may
assure
our
owne
soules
,
and
testifie
to
the
world
,
that
our
hearts
are
vpright
and
sincere
in
the
feare
and
seruice
of
God
.
The
next
thing
wee
are
to
marke
from
these
words
is
this
,
the
Apostle
takes
to
himselfe
labour
and
striuing
to
win
soules
to
present
them
perfect
in
Christ
Iesus
,
but
no
more
,
not
the
effecting
or
bringing
of
that
to
passe
.
Hence
we
are
taught
,
that
knowen
conclusion
,
that
the
Ministers
of
the
Gospell
may
labor
and
striue
to
win
soules
to
God
,
but
they
can
goe
no
further
,
they
cannot
effect
it
,
Ministers
of
the
Gospell
can
onely
labour
&
striue
to
win
soules
to
God
but
they
cannot
effect
it
.
1.
Cor
.
3.6
.
Paul
may
plant
,
Apollos
may
water
,
but
God
giueth
the
encrease
.
And
the
reason
of
this
is
,
that
which
is
common
to
all
callings
,
the
fruit
of
mens
labour
in
their
callings
is
,
from
the
blessing
of
the
Lord
,
Except
the
Lord
build
the
house
they
labour
in
vaine
that
built
it
:
Psal
.
127.1
.
so
except
the
Lord
giue
a
blessing
to
the
ministry
of
the
word
,
Ministers
labour
and
striue
but
in
vaine
.
And
this
point
being
fore-knowen
,
it
may
arme
and
strengthen
the
Minister
against
discomfort
,
that
might
follow
vpon
it
,
he
shall
labour
and
striue
to
winne
men
to
God
,
and
see
little
fruit
of
his
labours
,
Strength
against
discomfort
when
a
Minister
sees
little
fruit
of
his
labours
.
yea
,
the
friut
of
the
selfe
same
word
by
him
deliuered
to
one
and
the
same
people
,
so
diuers
,
that
some
regard
it
and
do
thereafter
,
others
neglect
it
and
doe
contrary
,
Moses
himselfe
had
experience
of
this
,
Exod
.
9.20.21
.
Againe
,
it
is
so
,
that
the
Minister
may
labour
and
striue
to
bring
men
to
God
in
vaine
,
We
must
take
heed
the
cause
be
not
in
our selues
that
we
finde
not
Gods
blessing
on
the
ministry
of
his
word
.
vnlesse
it
please
God
to
giue
a
blessing
to
his
labours
,
then
let
vs
take
heed
there
bee
no
iust
cause
in
vs
,
why
the
Lord
should
withhold
his
blessing
from
vs
in
the
ministry
of
the
word
,
and
in
his
iust
iudgement
giue
vs
ouer
to
the
blindnesse
of
our
minds
and
hardnesse
of
our
hearts
,
that
we
can
neither
see
,
feele
,
nor
vnderstand
to
saluation
,
and
that
is
when
wee
haue
not
a
loue
to
the
word
,
but
are
hypocrits
and
such
as
heare
onely
for
fashion
,
and
of
custome
,
and
haue
not
a
longing
desire
to
profit
;
such
as
come
on
this
sort
to
the
hearing
of
the
word
,
the
Lord
doth
not
blesse
their
hearing
,
but
doth
suffer
them
to
go
on
in
a
most
fearefull
dulnesse
.
Examples
of
this
there
bee
many
in
the
world
,
and
no
doubt
wee
may
easily
poynt
out
some
,
who
haue
heard
their
owne
particular
sinne
discouered
by
the
Ministry
of
the
word
,
and
that
sinne
spoken
against
,
and
the
greatnesse
and
danger
of
it
layd
before
them
,
and
yet
they
are
bold
to
continue
in
that
sinne
,
and
to
goe
on
in
it
,
and
what
is
the
cause
of
this
?
surely
,
because
they
heard
onely
of
fashion
and
custome
,
the
Lord
did
not
blesse
their
hearing
.
It
is
iust
with
the
Lord
as
the
Apostle
hath
taught
,
2.
Thess.
10.11.12
.
When
men
receiue
not
the
truth
in
loue
of
the
truth
,
to
send
them
strong
delusion
that
they
should
beleeue
lies
,
&
to
giue
them
ouer
to
the
blindnesse
of
their
mindes
,
and
hardnesse
of
their
hearts
.
Let
this
therefore
be
thought
on
,
and
let
it
stirre
vs
vp
to
come
to
the
hearing
of
the
word
with
loue
to
the
word
,
and
a
desire
to
profit
by
it
,
that
so
the
Lord
in
mercy
,
may
strike
an
holy
stroake
within
vs
by
his
powerfull
Spirit
,
that
wee
may
be
bettered
by
it
.
Come
we
to
speake
of
the
power
,
by
which
the
Apostle
did
labour
and
striue
,
layd
downe
in
these
words
(
according
to
his
working
)
the
meaning
is
,
Interpretation
.
according
to
the
working
power
of
Iesus
Christ
.
For
wee
finde
both
these
conioyned
Ephes
.
3.7
.
the
Apostle
sayth
,
hee
was
made
a
Minister
,
by
the
gift
of
the
grace
of
God
,
giuen
vnto
him
through
the
working
of
his
power
,
where
we
see
working
and
power
ioyned
together
.
For
better
cleering
of
these
words
,
know
,
that
the
power
of
God
is
either
absolute
,
by
which
hee
is
able
to
doe
more
then
hee
will
;
or
it
is
actuall
,
by
which
hee
doth
what
hee
will
.
And
this
actuall
power
we
are
to
vnderstand
in
this
place
,
and
so
the
meaning
is
,
according
to
the
working
,
or
actuall
,
or
effectuall
power
of
Iesus
Christ
.
The
poynt
of
instruction
hence
to
bee
gathered
is
this
.
In
that
the
Apostle
sayth
,
he
did
labour
and
striue
in
his
ministry
according
to
rhe
working
power
of
Christ
,
thence
we
are
taught
this
generall
conclusion
.
That
the
power
to
labour
and
take
paines
,
not
only
in
the
ministry
,
but
in
any
place
or
calling
,
in
any
trade
of
life
,
it
is
from
the
actuall
working
power
of
the
Lord
;
Power
to
labour
and
to
take
paines
in
any
calling
is
from
the
actuall
power
of
God
.
yea
,
wisedome
and
skill
to
worke
in
manuarie
trades
is
not
naturall
,
nor
gotten
by
paines
,
though
paines
sanctified
and
blessed
are
meanes
to
attaine
it
,
yet
they
are
but
meanes
,
and
the
fountaine
of
that
cunning
and
skill
is
the
working
power
of
the
Lord
.
Exod
.
31.34
.
wee
haue
a
plaine
proofe
of
this
,
the
Lord
saith
,
he
had
filled
Bezaleell
with
the
spirit
of
God
,
in
wisedome
and
in
vnderstanding
,
and
in
knowledge
,
and
in
all
workmanship
,
and
not
onely
that
cunning
and
skill
as
the
first
gift
,
but
wee
are
further
to
marke
,
that
all
encrease
and
going
forward
in
the
same
skill
was
from
him
.
The
Lord
saith
,
it
was
of
him
and
from
him
,
that
Bezaleell
should
be
able
to
finde
out
curious
workes
,
to
worke
in
gold
,
and
in
siluer
,
and
in
brasse
,
(
that
is
)
to
deuise
more
and
more
euery
day
,
Pro
.
20.12
.
the
wise
man
sayth
,
the
Lord
hath
made
both
these
,
euen
the
eare
to
heare
,
and
the
eye
to
see
.
Which
words
not
onely
prooue
that
the
power
to
do
any
duty
is
from
the
Lord
,
but
they
containe
the
ground
of
it
,
and
the
meaning
of
them
is
thus
much
,
that
the
Lord
hath
not
onely
formed
all
the
parts
of
mens
bodies
,
and
(
namely
)
these
two
,
the
eare
,
and
the
eye
,
but
he
it
is
who
enableth
and
quickneth
them
to
their
seuerall
office
and
function
,
as
he
saith
to
Moses
Exod
.
4.11
.
he
hath
giuen
the
mouth
and
speech
to
man
,
therefore
all
power
to
labour
in
any
place
or
calling
is
from
the
actuall
working
power
of
the
Lord
.
I
doubt
not
but
this
is
a
knowen
and
confessed
truth
,
let
vs
therefore
make
some
profitable
vse
of
it
.
And
first
it
may
teach
publike
persons
,
Magistrates
and
Ministers
,
not
to
looke
at
themselues
,
at
their
owne
power
,
or
rather
at
their
owne
weakenesse
,
but
with
comfort
to
looke
to
the
power
of
the
Lord
in
the
discharge
of
their
duties
,
Publike
persons
are
not
to
looke
at
their
owne
power
,
but
to
the
power
of
the
Lord
in
discharge
of
their
duties
.
it
is
an
engrafted
weakenesse
in
mans
nature
,
when
any
great
or
difficult
thing
is
to
be
taken
in
hand
,
to
be
fearing
and
doubting
and
euer
casting
perils
and
dangers
.
Thus
was
it
with
Ionas
,
Ieremy
and
Moses
,
and
many
others
.
Men
are
indeede
to
consider
their
owne
weakenesse
,
to
humble
them
withall
,
but
yet
being
called
to
performe
any
publique
duety
,
they
are
then
to
remember
though
they
bee
weake
,
yet
the
Lord
hee
is
strong
,
and
euer
able
to
stregthen
them
,
and
for
their
comfort
,
they
are
to
remember
that
sweete
promise
of
the
Lord
to
Moses
,
vppon
acknowledgement
of
his
owne
weakenesse
Exod
.
3.12
.
I
will
bee
with
thee
,
as
if
hee
had
sayd
,
I
doe
not
say
,
that
I
will
helpe
thee
nowe
and
then
,
but
I
will
bee
with
thee
,
euer
and
continually
,
I
will
ayde
thee
in
this
worke
,
euen
I
,
and
not
any
Angell
of
mine
,
but
I
my selfe
,
and
therefore
feare
not
.
This
is
a
notable
encouragement
to
publike
persons
in
the
doing
of
their
duties
.
Againe
,
is
it
so
,
that
power
to
labour
in
any
trade
or
calling
is
from
the
working
power
of
the
Lord
.
We
must
acknowledge
our
strength
and
skill
to
labour
in
our
callings
to
come
from
the
Lord
.
We
must
then
learne
to
acknowledge
it
to
come
from
the
Lord
,
that
wee
haue
strength
or
skill
to
labour
in
our
callings
,
and
that
our
acknowledgement
of
it
,
bee
not
verball
,
onely
in
word
,
and
of
course
,
but
that
our
owne
hearts
may
witnesse
with
vs
,
wee
doe
in
truth
acknowledge
it
,
wee
must
often
send
vp
prayer
to
Heauen
for
strength
to
labour
,
yea
,
in
the
midst
of
our
greatest
ability
,
for
wee
haue
need
of
continuall
supply
of
strength
,
as
the
light
of
a
lampe
hath
neede
of
oyle
to
mainetaine
it
;
and
when
wee
haue
strength
giuen
,
we
are
to
be
thankfull
to
God
for
it
,
vsing
both
it
and
the
fruit
of
our
strength
and
labors
to
the
glory
of
God
,
and
the
good
of
our selues
and
others
.
Many
men
are
defectiue
in
this
duety
,
they
neuer
acknowledge
the
power
they
haue
to
labour
,
to
bee
from
the
Lord
,
happily
in
word
,
they
doe
if
the
question
bee
made
to
themselues
,
whether
they
doe
acknowledge
their
strength
,
to
labour
to
come
from
the
Lord
or
no
,
they
will
answer
certainely
they
doe
,
but
indeed
and
truth
they
doe
not
,
for
finding
themselues
lusty
and
strong
to
worke
,
and
to
take
paines
,
they
presume
vpon
their
strength
and
seldome
or
neuer
call
vpon
God
for
a
blessing
vppon
it
,
and
for
continuall
supply
of
strength
,
and
the
Lord
notwithstanding
suffering
them
to
enioy
the
fruit
of
their
strength
and
labours
,
hee
being
wonderfull
in
goodnes
,
they
seldome
or
neuer
open
their
mouths
,
to
giue
thanks
to
the
Lord
;
no
,
they
commonly
ascribe
the
fruit
of
their
labours
to
their
owne
strength
,
as
the
Prophet
Habakkuk
1.16
.
sayth
of
the
wicked
of
his
time
,
they
sacrifice
to
their
owne
net
,
and
that
they
get
by
their
labours
,
they
abuse
and
spend
riotously
and
wastfully
,
as
fast
as
it
comes
in
;
the
Lord
therefore
hath
lately
pinched
such
vnthankfull
vnthrifts
,
hee
being
Lord
of
all
creatures
,
hee
hath
by
the
late
hard
weather
,
by
the
extreame
frost
,
The
great
●rost
in
the
yeere
1607.
bound
vppe
their
hands
,
that
they
could
not
worke
,
and
so
hath
set
it
before
them
(
if
they
will
not
wilfully
shut
their
eyes
)
they
may
see
whence
they
haue
power
to
labour
;
I
know
the
Diuell
the
teacher
of
all
the
vngodly
,
will
bee
ready
to
suggest
that
this
binding
of
mens
hand
by
the
weather
was
common
to
all
good
and
bad
;
it
is
true
,
but
I
make
no
doubt
of
it
,
but
that
such
as
truely
feare
the
Lord
,
found
that
of
the
Psalmist
true
,
Psal
.
33.18.19
.
that
the
eye
of
the
Lord
was
vpon
them
,
to
deliuer
their
soules
from
death
,
and
to
preserue
them
in
famine
,
or
if
they
were
pinched
with
others
,
yet
it
was
in
mercy
,
not
in
iudgement
,
and
onely
vngodly
vnthrifts
,
such
as
neuer
acknowledge
their
strength
to
labour
to
come
from
the
Lord
,
they
felt
smart
and
were
pinched
in
iudgement
,
and
forced
to
mutter
add
murmure
,
and
to
fall
to
vngodly
excuses
.
Let
this
then
teach
vs
euer
to
acknowledge
the
strength
we
haue
to
labour
to
come
from
the
Lord
,
doubtlesse
wee
may
obserue
it
when
men
doe
not
acknowledge
God
the
authour
of
their
strength
,
the
Lord
in
his
iust
iudgement
strikes
them
with
sickenesse
,
blindnesse
,
lamenesse
some
way
or
other
disabling
them
,
he
wil
be
honoured
in
all
his
gifts
,
either
by
acknowledgement
of
them
,
or
by
the
confusion
of
such
as
will
not
thankfully
acknowledge
them
.
Let
vs
then
learne
to
acknowledge
what
power
or
skill
so
euer
we
haue
in
our
trades
and
callings
that
it
is
giuen
of
God
,
that
so
we
may
vse
it
to
his
glory
,
and
to
the
good
of
our selues
and
others
,
and
find
his
blessing
vpon
it
,
without
which
,
our
best
strength
turnes
to
weakenes
.
Come
we
to
the
subiect
of
the
working
power
of
Christ
(
namely
)
the
Apostle
himselfe
(
which
worketh
or
is
effectuall
in
me
)
that
we
are
to
marke
from
these
words
is
this
.
3.
The
subiect
.
The
Apostle
saith
not
,
the
power
of
Christ
wrought
and
was
effectual
with
him
,
but
in
him
,
or
as
some
expound
the
words
,
by
him
,
whence
it
followeth
.
That
neither
the
Apostle
was
,
nor
any
minister
of
the
word
now
is
,
a
co-worker
,
a
fello-worker
,
with
the
power
of
God
;
as
adding
any
power
to
his
power
,
in
the
winning
of
soules
,
Neither
Apostle
nor
any
minister
of
the
word
is
a
co-worker
with
the
power
of
God
in
the
winning
of
soules
.
but
onely
is
as
an
instrument
in
the
hand
of
so
powerfull
a
workeman
,
the
actuall
power
of
God
,
doth
worke
in
and
by
his
ministers
in
gayning
of
soules
to
himselfe
,
hence
it
is
that
the
Apostle
saith
;
2.
Corinth
.
13.3
.
that
Christ
did
speake
in
him
,
not
with
him
,
seeing
that
yee
seeke
experience
of
Christ
,
that
speaketh
in
mee
,
which
towards
you
is
not
weake
,
Wee
must
ascribe
that
grace
and
holinesse
that
is
wrought
in
men
by
the
ministry
of
the
word
and
Sacraments
wholly
to
the
power
of
God
.
but
is
mighty
in
you
,
he
takes
not
so
much
as
speech
or
power
to
speake
to
himselfe
,
but
ascribes
it
altogether
vnto
Christ
,
when
therefore
wee
see
grace
and
holinesse
conuaid
into
mens
harts
by
the
ministery
of
the
word
,
and
sacraments
,
wee
must
learne
not
to
ascribe
it
to
any
working
power
of
the
minister
or
the
elements
,
but
wholly
to
the
supream
power
of
almighty
God
.
But
may
some
say
,
doth
not
the
Apostlle
,
1.
Cor
.
15.10
.
say
hee
laboured
,
and
yet
not
hee
,
but
the
grace
of
God
which
was
in
him
,
doth
not
hee
then
affirme
a
power
in
himselfe
,
and
of
himselfe
,
and
the
grace
of
God
to
worke
with
him
;
indeede
the
Papists
they
abuse
that
place
,
and
would
force
it
to
prooue
a
concurring
of
Free-will
,
with
Gods
grace
in
our
conuersion
.
But
that
is
cleane
from
the
purpose
of
the
Apostle
,
as
may
appeare
by
the
context
,
for
he
there
speakes
only
of
his
labours
that
he
sustained
in
preaching
the
Gospell
,
but
to
satisfie
such
as
make
this
obiection
,
we
are
to
marke
the
Apostle
saith
not
,
the
grace
of
God
which
laboureth
with
me
,
as
if
partly
he
,
and
partly
the
grace
of
God
had
laboured
,
but
which
is
with
me
,
as
if
he
had
said
,
I
laboured
more
then
they
all
,
and
then
by
way
of
correction
,
he
cals
himselfe
backe
,
yet
what
said
I
,
I
,
no
not
I
,
but
altogether
the
grace
of
God
which
is
present
with
mee
in
the
preaching
of
the
Gospell
,
thus
we
are
to
vnderstand
the
words
of
the
Apostle
,
the
Papists
in
their
translation
cunningly
leaue
out
the
Article
,
which
is
in
the
originall
,
and
so
corrupt
the
text
,
and
abuse
their
followers
.
4.
The
measure
.
Now
the
Apostle
in
the
last
wordes
addeth
the
measure
of
Christ
his
working
in
him
,
that
the
power
of
Christ
wrought
in
him
(
mightily
)
as
indeede
it
did
,
you
may
see
it
,
The
Lord
worketh
mightily
by
weake
means
of
grace
.
if
you
read
Rom.
15
,
18.19
.
we
are
taught
not
to
looke
at
the
outward
man
in
the
ministery
of
the
word
,
or
the
outward
elements
in
the
Sacraments
,
for
the
ministry
of
the
word
is
exercised
by
weake
and
mortall
men
and
the
outward
elements
,
bread
,
wine
,
and
water
are
weak
and
common
dead
creatures
in
themselues
,
yet
the
Lord
worketh
mightily
by
them
.
The
vse
of
this
in
a
word
is
thus
much
,
wee
therefore
are
to
know
that
Gods
fauour
and
grace
is
euer
ready
to
bee
found
,
when
it
is
faithfully
sought
in
the
vse
of
the
worde
and
Sacraments
,
Gods
grace
&
fauour
is
euer
ready
to
bee
found
beeing
faithfully
sought
,
in
the
vse
of
the
word
and
sacraments
.
our
faith
can
neuer
take
the
Lord
tardy
,
in
giuing
grace
by
his
holy
ordinances
,
the
ministery
of
the
word
and
Sacraments
,
hee
worketh
in
them
,
and
by
them
mightily
,
his
power
is
euer
present
in
the
right
vse
of
them
,
the
messengers
in
the
Gospell
.
Luk
.
14.17
.
say
not
to
them
that
were
bidden
,
be
there
at
such
a
time
,
and
in
the
meane
while
things
shall
be
made
ready
,
or
goe
with
mee
now
,
and
supper
will
bee
ready
anone
,
but
come
,
for
all
things
are
ready
,
grace
is
now
ready
,
&
now
prepared
for
them
that
seeke
it
in
the
right
vse
of
the
worde
and
Sacraments
,
and
if
we
haue
failed
to
obtaine
grace
and
comfort
by
the
word
and
Sacraments
,
wee
are
to
impute
it
to
our selues
,
and
not
to
lay
the
blame
vpon
the
ordinances
of
God
,
they
are
not
barren
of
vertue
and
power
,
but
wee
were
wanting
in
Faith
and
repentance
,
and
other
duties
by
which
we
should
haue
beene
better
prepared
.
THE
SECOND
CHAPTER
.
VERSE
1.
For
I
would
ye
knew
what
great
fighting
I
haue
for
your
sakes
,
and
for
them
of
Laodicea
,
and
for
as
many
as
haue
not
seene
my
person
in
the
flesh
.
THe
Apostle
in
the
former
Chapter
,
hauing
declared
the
doctrine
deliuered
to
the
Colossians
,
to
be
agreeable
to
the
truth
,
and
perswaded
to
continuance
in
the
same
.
In
this
second
chapter
hee
doth
shew
them
that
they
ought
carefully
to
auoide
all
other
corrupt
doctrines
whatsoeuer
,
whereby
false
teachers
would
obtrude
,
and
thrust
vpon
them
any
thing
besides
Christ
,
or
any
thing
with
Christ
as
a
meanes
of
saluation
,
whether
out
of
Philosophy
,
or
the
Law
of
Moses
.
That
is
the
generall
proposition
and
matter
that
is
handled
in
this
chapter
.
The
generall
proposition
and
matter
of
this
chapter
.
The
parts
of
this
text
three
.
The
parts
of
it
are
three
.
1
First
an
Exordium
,
an
entrance
depending
vpon
that
that
which
went
before
in
the
first
and
second
verse
.
Then
two
generall
propositions
.
-
1
First
,
that
in
Christ
wee
haue
full
and
perfect
knowledge
needfull
to
saluation
and
that
in
the
third
verse
.
-
2
Secondly
that
all
other
things
are
meer
deceit
and
vanity
vers
4.
And
both
these
are
amplified
by
many
arguments
and
particulars
perswading
to
imbrace
the
one
and
to
auoid
the
other
,
and
intermingled
through
the
chapter
,
we
shall
best
see
them
in
the
passage
and
particular
handling
of
the
chapter
.
Come
we
to
the
wordes
of
the
first
(
For
I
would
,
&c.
)
these
wordes
looke
backe
to
the
last
verse
of
the
former
chapter
as
a
preoccupation
or
preuention
of
an
obiection
.
The
Colossians
might
say
,
Paul
thou
dost
labour
&
striue
much
in
preaching
the
Gospell
,
but
what
is
that
to
vs
,
thou
neuer
sawest
vs
,
nor
wee
thee
,
all
thy
labour
and
paines
is
nothing
to
vs
:
this
obiection
the
Apostle
meetes
withall
when
he
saith
.
I
would
ye
knew
what
great
fighting
I
haue
for
your
sakes
,
&c.
Heere
we
haue
-
1
First
,
the
Apostles
desire
that
his
labour
and
fighting
might
bee
knowne
in
the
first
word
(
for
I
would
ye
knew
what
great
fighting
I
haue
,
&c.
-
2
Secondly
,
for
whom
it
was
,
in
particular
,
namely
for
the
Colossians
,
and
them
of
Laodicea
.
-
3
And
then
generally
for
as
many
as
haue
not
seene
my
person
in
the
flesh
.
For
I
would
ye
knew
what
great
fighting
I
haue
,
onely
the
word
(
fighting
)
is
to
bee
cleered
and
explaned
,
it
is
metaphorical
,
borrowed
from
such
as
withstand
assault
,
Interpretation
.
or
open
violence
and
hostility
,
such
as
with
all
their
strength
set
themselues
against
the
power
and
violence
of
open
enemies
,
fighting
doth
implie
opposition
and
the
Apostle
doth
thereby
signifie
his
spirituall
striuing
,
his
earnest
care
and
pains
he
look
to
withstand
the
enemies
of
the
Church
,
Satan
and
his
instruments
,
and
that
by
his
sufferings
wherof
he
spake
chap.
1.24
.
And
by
his
earnest
prayers
,
as
hee
saith
,
chap.
4.12
.
Epaphras
did
striue
in
prayers
for
the
Colossians
,
by
his
writings
and
reasonings
,
in
way
of
confutation
of
all
aduersaries
of
the
truth
,
so
much
is
implied
in
the
word
(
fighting
)
.
Thus
then
wee
are
to
conceiue
the
meaning
of
the
Apostle
.
I
would
ye
knew
what
care
and
paines
I
take
for
you
in
withstanding
Satan
,
and
the
enemies
of
the
trueth
,
and
of
your
saluation
by
my
sufferings
,
prayers
,
writings
,
and
reasonings
against
them
.
The
first
thing
heere
to
be
obserued
is
this
:
the
Apostle
was
not
content
to
haue
an
earnest
care
and
contention
,
for
the
good
of
the
Colossians
,
and
other
Churches
,
but
he
made
it
knowne
to
them
I
would
ye
knew
it
,
saith
the
Apostle
,
he
thought
it
no
shame
ro
tell
them
that
hee
loued
them
,
and
had
an
earnest
care
and
striuing
for
their
good
,
the
conclusion
following
hence
is
this
.
It
is
lawfull
to
make
known
,
and
to
speak
of
our
christian
loue
to
others
,
It
is
lawfull
to
make
knowne
and
to
speake
of
our
Christian
loue
to
others
.
&
of
our
care
for
their
good
,
a
man
may
lawfully
speake
of
it
,
and
make
it
knowne
that
hee
hath
a
loue
,
and
christian
care
for
the
good
of
others
,
if
so
be
in
speaking
of
it
he
set
before
him
the
glory
of
God
,
and
the
good
of
men
,
as
no
doubt
but
the
Apostle
did
in
this
place
and
we
may
obserue
it
to
be
very
frequent
and
vsuall
with
the
Apostle
,
to
speake
of
his
loue
and
care
for
the
good
of
Gods
Church
,
when
he
knew
the
speaking
of
it
might
redound
to
Gods
glory
,
and
the
good
of
his
people
1.
Cor
.
12.11.12.13.14.15
.
he
saith
he
ought
to
haue
bin
commended
of
them
,
for
in
nothing
was
he
inferiour
vnto
the
very
chiefe
Apostles
,
&c.
hee
makes
known
that
he
had
an
exceeding
loue
&
care
for
the
good
of
that
Church
.
Thus
may
we
doe
,
wee
may
speake
of
our
loue
and
care
ouer
others
,
that
God
may
therby
be
glorified
,
and
our
brethren
bettered
,
beeing
thereby
stirred
vp
to
answere
our
loue
againe
,
and
to
praise
God
for
it
;
and
there
is
reason
for
this
because
euery
grace
and
good
gift
,
as
loue
,
and
care
for
the
good
of
others
,
and
the
like
,
is
a
portion
of
Gods
name
,
therein
appeares
the
power
,
vertue
,
and
goodnes
of
God
,
in
working
that
loue
and
care
in
the
hearts
of
men
.
Therfore
it
not
only
may
,
but
ought
to
be
published
and
made
knowne
to
this
end
,
that
God
therein
may
bee
honoured
,
and
if
we
ought
as
(
it
is
our
duty
)
as
occasion
is
offered
,
to
speake
of
the
beauty
,
sweetnesse
,
colour
and
brightnesse
that
is
found
in
the
creatures
,
that
glory
may
redound
to
God
the
giuer
of
those
things
,
much
more
when
occasion
is
offerred
,
that
thereby
God
may
be
glorified
,
ought
wee
to
speake
of
our
loue
to
others
,
and
of
our
care
for
their
good
,
those
things
beeing
more
excellent
in
themselues
,
and
giuen
for
better
vse
and
purpose
.
I
shall
not
neede
to
vrge
this
point
,
Things
to
bee
auoided
in
speaking
of
our
loue
to
others
.
for
the
matter
of
it
euery
man
(
no
doubt
)
is
most
ready
to
blase
,
and
to
set
abroad
,
and
to
amplifie
that
loue
hee
beares
to
others
,
and
that
care
hee
hath
for
their
good
,
yea
some
deale
in
this
respect
as
Absalom
did
,
2.
Sam
.
15
,
4.
they
speake
of
loue
and
care
towards
others
,
that
is
not
in
them
,
as
if
they
loued
them
exceedingly
,
and
cared
much
for
their
good
,
thereby
to
insinuate
,
and
get
within
the
loue
and
liking
of
others
,
and
to
get
the
good
word
of
others
.
These
boasters
are
reckoned
vp
by
the
Apostle
in
the
ranke
and
rabble
of
reprobates
Rom.
1.30
,
or
else
if
there
be
in
them
a
care
for
the
good
of
others
,
they
speake
of
it
as
the
Pharisee
speakes
of
his
fasting
,
and
giuing
of
tithes
,
Luk
.
18.11
.
with
disparagement
,
and
with
disgrace
of
others
,
that
if
they
were
in
such
a
place
,
or
in
such
an
office
,
they
would
haue
men
to
know
,
that
they
would
deale
better
then
others
doe
,
and
so
they
cunningly
seeke
their
owne
praise
by
other
mens
disgrace
,
which
is
a
grosse
corruption
,
and
a
breach
of
the
ninth
commandement
,
wee
may
lawfully
speake
of
our
loue
and
care
ouer
others
,
so
as
therin
we
seeke
not
our
owne
praise
,
but
the
glory
of
God
,
if
praise
be
giuen
of
God
and
godly
men
,
we
may
lawfully
accept
it
,
Note
.
the
Lord
hath
promised
to
crowne
with
honour
,
and
estimation
among
men
,
them
that
honor
him
1.
Sam
.
2.30
.
Therefore
it
is
not
to
be
declined
,
the
true
children
of
God
may
accept
praise
giuen
,
yea
honour
and
dignity
in
the
world
,
Psay
.
14.14
.
so
their
minds
be
humble
,
and
they
haue
learned
S.
Pauls
lesson
,
2.
Corin
.
6.8
.
to
vse
aright
honour
and
dishonour
,
but
they
are
not
to
seeke
it
by
speaking
of
the
good
things
that
be
in
them
,
for
so
doing
they
seeke
to
set
themselues
aboue
the
Lord
,
and
to
ascend
aboue
the
height
of
the
clouds
,
and
to
aduance
their
glory
aboue
the
glory
of
the
Lord
,
which
ought
to
be
sought
aboue
the
saluation
of
their
owne
soules
.
The
next
thing
to
be
marked
is
,
that
the
Apostle
saith
not
,
know
that
I
haue
a
great
fighting
for
you
,
&c.
But
I
would
haue
you
to
know
,
it
is
my
desire
that
you
should
know
it
,
and
his
desire
being
holy
and
good
doth
affoord
this
point
of
instruction
.
That
it
is
good
for
men
to
know
,
and
acknowledge
the
loue
and
care
that
others
,
It
is
good
for
men
to
know
and
acknowledge
that
loue
and
care
that
publike
persons
haue
ouer
them
,
&
for
them
.
especially
ministers
and
publike
persons
,
haue
ouer
them
,
and
for
them
,
if
there
be
a
care
in
the
ministers
of
the
Gospell
to
doe
vs
good
,
and
that
manifested
by
any
meanes
,
by
preaching
,
writing
,
praying
,
admonition
,
or
any
other
way
,
it
is
good
for
vs
to
take
notice
of
it
and
to
acknowledge
it
.
Our
Sauiour
saith
by
way
of
pittifull
complaint
ouer
Ierusalem
,
Luk
.
19.42
.
If
thou
hast
euen
knowne
,
at
the
least
in
this
thy
day
,
those
things
which
belong
vnto
thy
peace
,
as
if
he
had
said
I
am
in
pitty
and
compassion
towards
thee
,
wish
thou
haddest
knowne
these
things
that
concerne
thy
peace
,
spoken
vnto
thee
by
the
Prophets
in
former
times
,
or
at
least
the
things
offered
by
me
in
this
thy
day
,
concerning
thy
peace
,
but
alasse
thou
wouldst
not
take
knowledge
of
them
;
therefore
now
they
are
hid
from
thine
eyes
:
see
againe
how
the
Lord
doth
complaine
of
his
people
,
Ezechiel
.
12.9
.
Sonne
of
man
(
saith
he
)
hath
not
the
house
of
Israell
,
the
rebellious
house
said
vnto
thee
,
what
dost
thou
?
as
if
he
should
haue
said
,
how
stupid
and
how
sencelesse
is
this
people
,
that
yet
will
not
acknowledge
thy
care
to
instruct
them
by
this
manifest
similitude
,
for
the
Lord
hath
bidden
the
Prophet
verse
3.
to
prepare
his
staffe
to
goe
vp
into
captiuity
,
and
he
saith
goe
forth
by
day
in
their
sight
:
and
thou
shalt
passe
from
thy
place
to
another
place
in
their
sight
,
if
it
were
possible
that
they
might
consider
with
the
Prophet
how
they
might
escape
the
captiuity
threatned
,
yet
when
the
Prophet
had
done
,
they
considered
not
his
care
to
instruct
them
,
but
stood
as
men
amazed
,
and
said
what
dost
thou
?
and
of
this
doth
the
Lord
complaine
;
therefore
it
is
good
to
know
,
to
acknowledge
,
and
to
consider
the
loue
,
and
care
that
others
,
and
especially
the
ministers
of
the
Gospell
haue
ouer
vs
for
our
good
;
and
there
is
reason
for
it
,
it
is
a
meanes
to
giue
way
and
entrance
to
the
speech
of
such
as
speake
vnto
vs
,
or
doe
any
thing
for
our
good
,
to
make
their
good
words
and
accounts
acceptable
and
profitable
vnto
vs
,
when
we
know
and
acknowledge
them
to
be
words
and
deedes
,
not
of
course
but
of
conscience
proceeding
of
loue
and
care
towards
vs
,
it
will
make
vs
so
to
esteeme
of
them
,
and
take
profit
by
them
.
A
lesson
indeed
that
is
not
well
learned
of
many
in
the
world
,
some
there
be
;
that
when
they
are
iustly
reprooued
for
their
sinnes
,
Reproofe
of
them
that
will
not
take
notice
of
the
tender
care
of
their
ministers
ouer
thē
when
out
of
loue
they
iustly
reproue
thē
as
vsury
,
extortion
and
such
like
,
and
that
in
a
tender
care
ouer
them
for
their
good
,
are
so
farre
from
acknowledging
that
reproofe
to
come
from
any
loue
towards
them
,
as
they
begin
to
quarrell
with
the
affection
of
the
reproouer
,
and
sticke
not
to
mutter
it
in
corners
,
that
they
are
hardly
dealt
withall
,
and
vnreasonably
reprooued
,
yea
sometimes
they
seeke
by
recrimination
,
and
by
vniust
accusation
to
blemish
them
that
would
wipe
away
their
foule
blots
.
And
thus
they
shew
themselues
such
as
the
wise
man
speakes
of
Prouerbs
9.7
.
hee
that
rebuketh
the
wicked
getteth
himselfe
a
blotte
;
others
againe
are
like
to
Lots
sonnes
in
Law
Gen.
19.14
.
who
(
as
there
wee
read
)
when
Lot
spake
vnto
them
to
get
them
out
of
Sodom
in
care
ouer
them
for
their
good
,
hee
seemed
to
them
as
though
he
had
mocked
,
so
some
when
they
are
told
of
their
sins
,
and
withall
shewed
that
iudgement
hangs
ouer
their
heads
for
the
same
,
they
thinke
men
that
doe
so
tell
them
doe
but
dreame
,
and
are
troubled
with
some
melancholike
passions
,
and
it
is
neither
so
nor
so
:
well
,
let
such
as
will
not
now
acknowledge
the
loue
and
care
of
them
that
labour
to
do
them
good
by
reproouing
them
for
their
sinnes
,
or
shewing
the
iudgements
of
God
due
to
their
sinnes
know
,
that
the
Lord
by
his
mighty
working
,
will
so
bring
to
pas●e
that
in
their
extremities
they
shall
bee
forced
to
acknowledge
it
,
then
they
shall
iustifie
the
loue
of
such
as
did
formerly
reprooue
them
,
and
then
they
shall
wish
for
their
prayers
as
Pharaoh
did
for
the
prayers
of
Moses
and
A●r●●
when
the
hand
of
God
was
vpon
him
,
Exodus
8.8
.
And
as
the
stubborne
Israelites
did
the
prayer
of
Samuell
whom
not
long
before
they
neglected
,
1.
Sam
.
12.19
.
yea
wicked
Ieroboam
in
case
of
extremity
sends
to
the
Prophet
,
whose
doctrine
he
would
not
follow
,
and
no
worse
messenger
then
his
owne
wife
,
1.
Kings
.
14.1
.
and
may
wee
not
obserue
it
that
many
who
(
at
other
times
)
regard
no●
what
the
ministers
of
the
Gospell
say
vnto
them
in
tender
care
for
their
good
,
yet
in
time
of
extremity
are
forced
by
the
omnipotent
hand
of
God
,
to
send
and
to
seeke
vnto
them
for
comfort
,
and
then
many
times
in
the
iust
iudgement
of
God
they
are
left
in
their
misery
,
and
are
not
able
to
take
hold
of
any
comfort
that
is
ministred
,
the
Lord
hauing
so
threatned
,
Prou.
1.26
.
that
he
will
laugh
at
their
destruction
,
meaning
that
hee
in
the
course
of
h●s
prouiden●e
will
leaue
them
in
their
miseries
,
&
make
them
a
mocking
stock
to
the
world
,
doth
not
dayly
and
la●entable
experience
teach
thus
much
,
let
it
then
stirre
vs
vp
to
take
notice
and
to
acknowledge
the
loue
&
care
of
such
a●
labour
amongst
vs
for
our
good
,
be
it
but
in
poor
&
wea●●
measure
,
and
in
testimony
of
our
true
acknowledgment
of
it
,
let
vs
labour
to
take
profit
by
it
,
for
it
is
not
enough
to
cry
out
with
the
woman
in
the
Gospell
Luke
11.27
.
blessed
is
the
wombe
that
bare
thee
,
&
the
paps
which
thou
hast
sucked
,
to
commend
the
gracious
words
,
the
person
or
the
gifts
of
loue
,
care
,
or
zeale
that
is
found
in
them
that
seeke
our
good
,
no
,
no
saith
our
Sauiour
blessed
are
they
that
heere
these
wordes
,
and
doe
them
,
the
heathen
man
could
say
lauda
vt
videam
,
praise
me
that
I
may
see
it
,
that
is
the
best
acknowledgement
of
any
grace
in
other
men
manifested
,
seruing
for
our
good
,
to
giue
testimony
that
we
like
it
,
and
that
is
the
best
testimony
of
our
liking
of
it
if
we
be
bettered
by
it
.
The
next
thing
to
be
marked
in
the
Apostles
desire
expressed
in
these
words
is
that
he
doth
expresse
his
care
and
the
paines
he
tooke
vnder
the
word
(
fighting
)
a
word
that
doth
imply
opposition
,
&
in
this
place
doth
signifie
a
spirirituall
withstanding
of
violence
offered
by
the
enemies
of
the
truth
,
the
Apostle
expressing
a
speciall
part
of
his
care
and
paines
vnder
the
notion
of
(
fighting
)
doth
giue
vs
to
vnderstand
thus
much
for
our
instruction
.
That
the
trueth
of
the
Gospell
hath
euer
had
some
to
withstand
it
:
The
trueth
of
the
Gospell
hath
euer
had
some
to
withstand
it
.
no
sooner
was
the
true
doctrine
of
the
Gospell
published
by
the
Apostles
of
Christ
,
and
the
true
teachers
of
it
,
but
false
Apostles
,
deceiuers
and
teachers
of
error
presently
start
vp
in
opposition
and
contradiction
to
it
,
and
so
the
Apostles
were
put
to
a
second
and
double
labour
,
to
teach
the
trueth
,
and
to
withstand
errour
springing
vp
after
the
trueth
like
the
builders
of
the
walls
of
Ierusalem
,
Nehemiah
4.17
.
who
builded
with
one
hand
,
and
with
the
other
held
the
sword
,
it
was
the
occasion
of
the
writing
of
this
Epistle
,
and
of
that
to
the
Galathians
,
that
vpon
the
preaching
of
the
truth
,
and
planting
the
Gospell
among
them
,
they
were
in
danger
to
bee
seduced
by
false
teachers
,
examples
of
this
kind
are
infinit
and
ecclesiasticall
histories
of
all
times
and
ages
,
are
full
fraught
with
such
examples
,
wee
reade
in
the
booke
of
God
,
that
together
with
the
doctrine
of
piety
,
and
religion
there
sprung
vp
the
doctrine
of
the
Nicholaitanes
,
of
Balaam
,
of
Iesabell
,
and
of
those
abhominable
and
cursed
men
that
crept
into
the
Church
,
whom
Peter
and
Iude
,
do
point
out
in
their
Epistles
,
and
warne
men
to
take
heed
of
them
and
diuers
others
,
there
were
men
in
the
Church
of
Corinth
thrust
out
by
Satan
,
that
tooke
vpon
them
to
defend
feasting
with
Idolaters
in
idoll
temples
,
with
meates
offered
to
idolls
,
and
by
their
subtill
cauilling
wits
,
helped
forward
by
the
Deuill
,
tooke
on
them
to
prooue
that
they
were
not
defiled
by
eating
those
meates
,
or
by
bodily
fornication
:
in
whose
steed
after
the
Apostles
times
succeeded
the
Valentinians
and
other
heretikes
,
yea
come
we
to
our
owne
times
,
we
shall
find
that
so
soone
as
euer
the
light
of
the
Gospell
shined
and
dispelled
the
darkenes
of
popery
,
the
deuill
set
on
foot
many
dangerous
errors
by
Anabaptists
,
Libertines
,
the
family
of
loue
,
and
other
such
monsters
.
And
the
reason
is
that
which
wee
finde
Iohn
8.44
because
the
Deuill
himselfe
aboade
not
still
in
the
truth
(
that
is
)
as
some
learned
and
Orthodoxall
expound
it
,
not
in
the
trueth
of
the
eternall
and
euerlasting
Gospell
of
Christ
,
made
knowne
vnto
the
Angells
from
the
beginning
of
the
world●
,
in
that
trueth
the
Deuill
and
the
euill
Angells
would
not
rest
,
but
choose
rather
to
forsake
their
originall
and
first
state
Iude
6.
ver
.
then
they
would
subscribe
and
yeeld
vnto
it
,
hence
it
is
that
the
Deuill
hath
in
former
times
,
and
doth
now
,
and
euer
shall
to
the
ende
of
the
world
continually
raise
vp
,
and
scatter
abroad
lying
heresies
against
the
Deity
;
humanity
and
offices
of
Christ
,
against
the
trueth
,
and
substance
of
the
Gospell
,
and
labour
what
hee
can
by
his
euill
suggestions
to
seduce
men
,
and
to
draw
them
from
yeelding
assent
to
the
truth
of
the
Gospell
,
yea
in
the
ende
making
them
stand
vp
in
opposition
,
&
contradiction
to
it
,
we
see
this
point
proued
that
the
Gospels
truth
hath
had
and
alwaies
shall
haue
some
to
withstand
and
contradict
it
.
Many
at
this
day
are
offended
that
errours
and
strange
opinions
spring
vp
together
with
the
preaching
of
the
gospell
and
take
occasion
thereby
to
slander
and
deface
it
,
but
let
them
know
that
by
this
reason
they
might
as
well
condemne
the
preaching
of
the
Apostles
,
We
are
not
to
be
offended
that
errors
&
strange
opinions
spring
vp
together
with
the
preaching
of
the
Gospel
.
yea
the
Papists
knew
it
well
that
errors
and
heresies
begun
to
sprout
vp
,
and
to
shew
themselues
in
the
Apostles
time
,
and
that
shortly
after
their
times
,
the
Church
was
euery
where
grieuously
rent
and
tormented
by
monstrous
heretikes
&
filthy
persons
,
yet
they
shame
not
to
obiect
it
as
a
vile
reproach
against
vs
,
that
such
things
do
spring
vp
where
the
Gospell
is
preached
indeed
they
consider
not
whom
they
reproach
,
for
they
reproach
not
onely
vs
,
but
whole
Churches
of
old
,
euen
Churches
planted
by
the
Apostles
,
and
the
Lord
himselfe
,
we
may
not
take
it
to
bee
no
true
Gospell
,
nor
right
preaching
,
nor
no
true
Church
where
errors
and
oppositions
arise
,
but
rather
acknowledge
it
to
be
the
same
Gospell
that
was
preached
by
the
Apostles
,
seeing
Satan
seekes
to
deface
it
as
he
did
in
old
time
,
if
we
thinke
the
Deuill
be
still
like
himselfe
,
as
indeed
he
is
no
lesse
malitious
then
he
hath
beene
,
but
hee
laboureth
more
to
sow
errors
and
to
corrupt
men
,
by
how
much
hee
is
neerer
to
his
end
,
why
then
should
wee
not
looke
for
his
working
&
practises
against
the
truth
to
be
the
same
,
or
worse
then
they
haue
beene
in
times
past
,
let
the
consideration
of
this
arme
vs
against
offence
in
regard
of
the
damnable
heresies
,
sects
and
schismes
;
which
follow
the
sincere
trueth
of
the
Gospell
.
Let
it
strengthen
vs
against
discouragement
vrged
vpon
vs
by
the
blasphemous
rayling
papists
,
who
charge
the
most
heauenly
doctrine
of
the
Gospell
to
bee
the
seede
of
all
heresies
,
errors
,
and
tumults
:
for
it
is
the
deuill
that
sowes
all
the
ill
seed
,
and
then
sets
wicked
men
aworke
,
Papists
and
such
like
,
to
exclaime
against
the
Gospell
,
as
if
the
fault
were
in
the
doctrine
of
the
Gospell
.
This
is
the
subtilty
and
packing
of
the
Deuill
,
and
this
beeing
discouered
vnto
vs.
Let
vs
bee
strengthened
against
all
discouragement
,
thar
the
enemies
of
the
truth
are
able
to
enforce
by
this
argument
,
that
errours
,
oppositions
,
and
differences
doe
spring
vp
where
the
Gospell
is
preached
,
1.
Corinth
.
11.19
.
there
must
bee
heresies
euen
among
you
,
that
they
which
are
approoued
among
you
might
be
knowne
.
Come
we
now
to
speake
of
the
words
following
wherein
the
Apostle
sets
downe
for
whom
his
labour
and
fighting
was
(
namely
)
in
particular
for
the
Colossians
and
for
them
of
Laodicea
,
and
generally
for
as
many
as
had
not
seene
him
,
now
then
,
in
that
the
Apostle
saith
,
he
had
great
labor
and
fighting
,
a
great
care
to
with
stand
the
enemies
of
the
truth
by
his
suffrings
,
prayers
,
writings
,
and
reasonings
against
them
,
and
that
for
the
good
of
the
Colossians
,
Laodiceans
and
others
,
I
might
shew
that
the
sufferings
of
the
godly
are
profitable
for
others
,
but
of
that
wee
speake
,
verse
24.1
.
chap.
and
againe
that
the
writings
of
the
Apostles
are
very
profitable
for
others
,
daily
experience
sheweth
.
But
the
point
I
will
stand
on
is
this
,
that
the
prayers
of
the
godly
are
profitable
for
others
,
and
that
in
this
particular
respect
,
they
are
notable
meanes
of
defence
to
shielde
them
against
the
violence
of
their
spirituall
enemies
The
prayers
of
the
faithful
are
profitable
for
the
defect
of
others
against
the
violence
of
their
speciall
enemies
.
who
set
vpon
their
foules
to
corrupt
them
with
errour
,
and
to
bring
them
into
heresie
.
Touching
the
efficacy
of
prayer
in
generall
,
that
place
of
Iames
is
very
plaine
and
pregnant
Iames
5.16
.
that
the
prayer
of
the
righteous
man
auaileth
much
,
if
it
be
feruent
,
but
for
proofe
of
this
,
that
the
prayer
of
the
faithfull
is
a
powerfull
meanes
to
defend
others
from
being
ouercome
by
the
assaults
of
the
enemies
of
their
saluation
,
reade
Ephesians
6.18
.
wee
may
there
obserue
that
the
Apostle
doth
reckon
prayer
as
a
speciall
part
of
the
compleat
armour
of
a
Christian
,
whereby
hee
may
not
onely
defend
himselfe
and
repell
the
assaults
of
particular
enemies
,
but
hee
way
profitably
vse
it
for
the
defence
of
others
euen
the
saints
of
God
and
fellow
members
of
the
same
body
,
pray
alwaies
for
all
Saints
(
saith
the
Apostle
,
as
if
hee
had
said
,
doe
not
vse
prayer
as
an
excellent
weapon
for
defence
of
your selues
onely
,
against
your
spirituall
enemies
,
but
for
the
defence
of
others
also
,
euen
the
Saints
of
God
;
if
wee
looke
into
the
worlde
,
wee
shall
finde
example
of
many
that
haue
receaued
profit
by
the
praiers
of
the
godly
in
this
kind
,
they
haue
beene
kept
from
quite
falling
from
God
in
time
of
a
daungerous
conflict
with
Satan
,
and
in
the
Lords
good
time
they
haue
beene
deliuered
,
but
that
there
bee
no
mistaking
of
this
point
,
know
that
wee
are
not
to
ascribe
this
fruit
of
prayer
to
the
dignity
of
prayer
,
or
to
any
worthinesse
in
the
faithfull
,
Note
.
but
onely
to
the
bottomelesse
mercy
and
goodnesse
of
the
Lord
,
hee
of
his
infinite
goodnes
making
them
so
powerfull
,
and
so
mighty
with
himselfe
as
that
they
are
to
him
,
as
it
were
bands
to
tye
him
,
and
as
a
wall
against
him
,
that
he
cannot
sometimes
execute
his
iudgements
on
the
wicked
,
vnlesse
they
(
as
it
were
)
suffer
him
,
and
stand
out
of
his
way
,
and
thus
wee
reade
of
his
mercy
to
Moses
,
Exodus
32.10
.
Let
mee
alone
(
saith
the
Lord
)
that
my
wrath
may
waxe
hote
against
them
;
is
there
any
thing
at
all
in
man
to
deserue
this
?
no
,
no
surely
,
it
is
the
Lords
meere
mercy
to
such
as
it
pleaseth
him
to
receiue
and
imbrace
into
his
loue
and
mercy
.
And
for
the
vse
of
this
,
it
is
an
exceeding
great
comfort
to
the
children
of
God
,
such
of
them
as
are
weake
and
happily
conflicting
with
Satan
,
and
vnder
some
greeuous
temptation
,
and
so
not
able
to
pray
as
they
ought
,
or
desire
,
therefore
they
are
to
comfort
themselues
in
this
,
that
though
their
praiers
bee
in
much
weakenesse
,
yet
they
may
haue
the
benefit
of
the
prayers
of
the
godly
,
Comfort
to
Gods
children
being
weake
&
conflicting
with
Satan
&
vnder
some
greeuous
temptation
that
they
haue
the
benefit
of
the
prayers
of
the
godly
.
which
are
mighty
and
preuaile
mu●h
with
the
Lord
;
but
let
none
at
all
take
hould
of
this
comfort
but
such
as
are
indeede
the
children
of
God
,
and
remember
with
this
,
that
they
that
will
bee
prayed
for
with
comfort
to
their
soules
,
must
bee
able
at
one
time
or
other
,
though
happily
not
for
the
present
,
beeing
vnder
some
greeuous
affliction
,
yet
I
say
at
one
time
or
other
to
pray
for
themselues
,
Note
.
though
in
much
weakenes
,
Deutronomy
33.7
.
it
is
saide
thus
Moses
blessed
Iudah
,
and
said
,
heare
O
Lord
the
voice
of
Iudah
,
hee
prayes
for
Iudah
who
was
able
to
send
vp
his
voice
to
God
for
himselfe
,
they
that
neyther
are
,
nor
euer
were
able
to
pray
for
themselues
,
but
in
time
of
neede
put
themselues
onely
on
other
mens
prayers
,
they
are
like
the
foolish
Virgins
Matthew
25.
who
goe
to
borrow
oyle
,
when
they
haue
most
neede
to
vse
it
,
I
deny
not
but
the
godly
may
pray
for
all
sorts
of
men
grounding
on
Gods
generall
commaundement
binding
them
to
shew
dueties
of
loue
and
mercy
to
all
sorts
,
bee
they
godly
or
wicked
,
an
Abraham
prayed
for
the
Sodomites
,
Genesis
18.23
.
Lot
for
Zoar
Genesis
19.20
.
but
yet
onely
such
as
are
the
children
of
God
haue
profite
by
the
prayers
of
the
godly
to
defend
them
against
the
power
of
spirituall
enemies
,
and
to
eternall
life
,
the
wicked
may
haue
temporall
calamities
remooued
,
as
Pharaoh
had
at
the
prayer
of
Moses
and
Aaron
,
and
Ieroboam
his
withered
hand
restored
at
the
prayer
of
the
Prophet
1.
Kings
.
23.6
.
but
wicked
reprobates
cannot
haue
any
spirituall
comfort
by
the
prayers
of
the
godly
,
and
therefore
let
this
comfort
and
cheere
vp
only
the
children
of
God
in
their
weakenesse
,
that
though
they
pray
in
much
weakenesse
yet
the
prayers
of
the
faithfull
are
strong
for
them
,
and
they
houlding
communion
with
the
Saints
,
they
haue
part
in
all
the
good
prayers
of
the
people
of
GOD
,
throughout
the
whole
world
,
and
if
the
Lord
heare
the
prayer
of
one
faithfull
man
;
or
of
two
or
three
gathered
together
in
his
name
according
to
his
promise
,
of
what
force
then
may
we
thinke
are
the
prayers
of
thousands
,
yea
ten
thousand
thousands
,
euen
of
all
Churches
of
the
chosen
children
of
God
throughout
the
world
;
How
shall
not
the
Lord
in
mercy
according
to
his
promise
accomplish
that
which
they
aske
?
surely
,
the
Lord
cannot
but
hear
thē
calling
vpon
him
,
let
this
then
raise
vp
the
hearts
of
the
children
of
God
,
and
make
them
in
troubles
lift
vp
their
heads
with
comfo●t
,
and
looke
about
them
,
they
shall
see
as
Elisha
did
,
moe
with
them
,
then
against
them
,
2.
Kin
.
6.16
.
they
haue
Angels
to
guard
them
,
all
the
Saints
on
the
earth
to
pray
for
them
,
which
is
a
singular
comfort
if
it
be
duly
considred
.
One
thing
more
is
further
to
be
obserued
from
the
last
words
of
this
verse
(
And
for
as
many
as
haue
not
seene
my
person
in
the
flesh
)
I
will
not
trouble
you
with
any
curious
speculation
,
tending
rather
to
superstition
then
to
edif●cation
,
touching
the
face
of
the
Apostle
,
the
words
are
thus
to
be
conceiued
,
for
as
many
as
haue
not
seene
my
bodily
presence
before
them
,
nor
euer
heard
mee
speaking
vnto
them
.
Now
in
that
the
Apostle
sayth
,
he
had
a
great
fighting
in
prayer
for
as
many
as
had
not
seene
his
face
;
wee
are
taught
.
That
we
must
not
only
striue
and
be
earnest
in
prayer
for
the
good
of
our selues
and
our
familiars
and
friends
,
&
such
as
are
well
knowen
vnto
vs
,
but
with
like
earnest
care
and
desire
we
are
to
pray
for
the
good
of
all
the
members
of
Iesus
Christ
,
wheresoeuer
they
bee
,
We
must
not
only
pray
for
our selues
and
our
famillar
friends
but
for
all
the
members
of
Christ
wheresoeuer
they
be
.
though
neuer
seene
of
vs
,
wee
must
neuer
pray
for
our selues
or
friends
with
a
priuate
heart
&
affection
,
but
we
are
ro
wish
and
pray
for
the
like
mercy
to
all
the
members
of
Christ
that
haue
like
neede
,
it
is
lawfull
for
vs
to
pray
for
our selues
and
friends
in
particular
,
wee
haue
the
example
of
Dauid
,
of
Anna
,
&
of
our
Sauior
himselfe
,
but
in
prayer
for
our
good
,
&
the
good
of
our
friends
,
we
must
haue
(
as
they
doubtles
had
)
an
eie
to
the
common
good
,
that
by
that
thing
giuen
,
be
it
helth
,
liberty
or
the
like
,
we
may
be
better
able
to
serue
God
,
&
to
do
good
to
our selues
&
others
,
&
withall
we
are
inwardly
to
wish
the
like
good
to
all
the
members
of
Christ
,
to
whom
it
may
stand
in
like
steed
,
this
wee
are
taught
in
the
first
words
of
that
prayer
by
Christ
to
his
Church
,
the
word
(
our
)
being
a
word
of
community
doth
teach
vs
wee
should
neuer
pray
for
our selues
alone
,
but
together
with
our selues
all
others
,
euen
the
whole
Church
of
God
.
The
reason
of
this
is
plaine
,
we
are
members
of
one
and
the
same
body
,
and
the
bond
is
so
strict
by
which
wee
are
knit
together
,
euen
one
and
the
same
spirit
,
that
we
should
feele
the
griefes
of
one
another
,
and
beare
the
burdens
one
of
another
Heb
.
13.3
.
remember
one
anothers
bonds
,
sayth
the
holy
Ghost
,
but
how
?
by
speaking
or
talking
of
their
bonds
,
by
vttering
some
words
of
pitty
and
commiseration
?
no
,
not
onely
so
,
but
by
remembring
them
,
as
though
we
our selues
were
bound
with
them
,
no
doubt
if
wee
were
in
prison
and
in
bonds
wee
would
besides
other
meanes
vsed
,
pray
for
our
owne
deliuerance
,
so
are
wee
to
remember
in
our
prayers
the
bonds
and
imprisonment
of
others
,
and
euen
hartily
to
pray
for
them
,
as
wee
would
for
our selues
;
a
duty
that
we
forget
too
often
.
We
will
scarse
pray
for
our
neere
neighbours
that
liue
daily
amongst
vs
,
Reproofe
of
such
as
neglect
this
duty
.
much
lesse
doe
the
miseries
of
many
Saints
of
God
in
other
places
and
countries
affect
vs
,
nay
I
feare
me
,
I
may
iustly
speake
it
,
many
seldome
or
neuer
pray
for
their
owne
families
,
no
childe
,
no
seruant
,
no
●o
the
wife
of
their
own
bosome
hath
the
helpe
of
their
prayers
,
their
houses
are
nurseries
and
seminaries
of
cursing
and
swearing
,
and
all
manner
of
disorder
,
it
is
iust
with
the
Lord
to
punish
such
with
vnruly
wiues
,
with
gracelesse
children
and
lewd
seruants
.
Let
vs
then
learne
to
pray
for
our selues
,
and
families
,
if
we
look
for
any
blessing
of
God
vpon
them
,
and
in
praying
for
our selues
,
let
vs
remember
the
Saints
in
other
places
,
our
hearts
are
commonly
narrow
and
straight
,
looking
onely
at
our selues
,
and
our
owne
friends
,
and
the
deare
Saints
of
God
,
members
with
vs
of
the
same
body
are
not
thought
vpon
,
sincke
or
swimme
the
Church
of
God
we
care
not
for
it
,
so
we
be
well
,
this
farre
from
that
affection
that
ought
to
be
in
the
members
of
Christ
,
and
certainely
,
prayers
made
without
care
,
and
desire
of
the
good
of
others
,
returne
empty
vnto
vs
without
profit
or
comfort
,
yea
without
doubt
,
it
is
one
cause
why
the
Lord
doth
not
blesse
vs
in
our
callings
and
labours
,
the
people
of
God
say
,
Psal
.
237.5
.
If
I
forget
Ierusalem
,
then
let
my
right
hand
forget
to
play
;
the
implication
of
that
place
is
thus
much
vnto
vs
,
that
if
we
forget
the
Church
of
God
,
and
doe
not
remember
the
Saints
of
God
in
affliction
,
in
that
wherein
we
may
doe
them
most
good
,
as
(
namely
)
in
our
prayers
,
the
Lord
may
iustly
take
from
vs
our
cunning
and
blow
vpon
our
labours
,
and
curse
euery
thing
we
take
in
hand
;
let
this
stirre
vs
vp
to
thinke
of
others
in
Christian
loue
,
as
of
our selues
,
and
to
entreat
the
Lord
for
them
as
for
our selues
.
VER
.
2.
That
their
hearts
might
be
comforted
,
and
they
knit
together
in
loue
,
and
in
all
riches
of
the
full
assurance
of
vnderstanding
to
know
the
mystery
of
God
,
euen
the
father
,
and
of
Christ
.
Come
we
to
the
second
verse
which
is
part
of
the
Apostles
exordium
or
entrance
to
his
matter
following
;
in
this
verse
is
first
layd
downe
the
end
of
the
Apostles
fighting
for
the
good
of
the
Colossians
and
others
,
and
the
end
was
this
,
that
their
hearts
might
be
comforted
.
Then
followes
two
conditions
of
such
as
are
capable
of
that
cordiall
comfort
.
First
,
they
are
such
as
are
knit
together
in
loue
,
for
so
are
the
words
in
the
originall
,
that
their
hearts
might
be
comforted
,
they
being
knit
together
in
loue
.
Secondly
,
such
as
are
knit
together
in
all
riches
of
the
full
assurance
of
vnderstanding
.
And
to
this
is
added
by
way
of
opposition
an
explication
of
that
vnderstanding
,
what
it
is
(
namely
)
a
knowledge
of
the
mystery
of
God
,
euen
the
father
,
&
of
Christ
:
of
these
things
let
vs
speake
in
order
.
That
their
hearts
might
be
comforted
,
the
word
translated
(
comforted
)
doth
properly
signifie
encouraged
and
raised
vp
by
some
words
of
comfort
being
ready
otherwise
to
faint
,
or
fall
downe
vnder
some
affliction
or
trouble
,
the
Apostles
meaning
then
in
these
first
words
is
thus
much
,
that
their
hearts
fainting
and
ready
to
faile
in
regard
of
trouble
,
and
discouragement
by
false
teachers
,
aduersaries
of
the
truth
,
might
be
encouraged
and
raised
vp
with
comfort
.
The
first
thing
heere
to
be
marked
is
,
that
the
Apostle
makes
it
a
speciall
end
of
his
labouring
and
striuing
for
the
good
of
the
Colossians
and
others
that
their
hearts
might
be
comforted
,
hence
we
may
gather
.
That
one
speciall
end
is
to
be
driuen
at
in
al
ministerial
actions
,
in
preaching
,
in
praying
,
in
writing
and
reasoning
against
aduersaries
of
the
truth
,
is
,
that
mens
hearts
might
be
comforted
,
One
speciall
end
to
be
aymed
at
in
all
ministeriall
actions
is
the
comfort
of
mens
hearts
.
that
such
as
belong
to
Christ
may
receiue
spirituall
ioy
and
comfort
of
heart
,
1.
Cor
.
14.3
.
the
Apostle
sayth
,
hee
that
prophesieth
speaketh
vnto
men
,
to
edifying
and
to
exhortation
and
to
comfott
,
or
rather
(
indeed
)
as
the
words
are
,
to
encouragement
and
comfort
.
Two
principall
ends
of
preaching
are
encouragement
and
comfort
;
the
Gospell
is
the
word
of
glad
tydings
and
heauenly
comfort
,
and
the
end
of
the
preaching
of
it
,
is
to
bring
Gods
Elect
to
certaine
hope
of
life
and
saluation
,
and
as
many
as
are
begotten
to
that
liuely
hope
,
they
are
also
brought
to
reioyce
with
ioy
vnspeakeable
,
1.
Pet
.
1.8
.
in
so
plaine
a
poyn●
it
is
needelesse
to
adde
further
euidence
,
but
for
the
vse
of
it
.
Consultation
of
the
popish
manner
of
teaching
.
Is
it
so
,
that
a
speciall
end
of
all
ministeriall
actions
is
,
that
mens
hearts
might
bee
comforted
.
Wickedly
then
deale
popish
teachers
in
turning
their
teaching
to
a
cleane
contrary
end
,
euen
to
hold
men
in
suspence
,
and
to
make
them
liue
in
continuall
doubt
of
their
saluation
,
&
so
void
of
all
spirituall
comfort
;
euery
man
may
see
that
is
a
peruerting
of
the
ordinance
of
God
,
and
a
great
profanation
of
the
holy
word
of
comfort
,
which
being
truly
taught
&
directed
to
a
right
end
,
giues
certain
light
and
knowledge
of
life
and
saluation
,
and
is
powerfull
by
the
worke
of
the
spirit
to
confer
the
spirit
of
adoption
,
whereby
beleeuers
know
&
are
assured
that
they
shall
be
saued
,
and
that
doth
replenish
their
harts
with
exceeding
great
&
vnspeakeable
comfort
.
And
againe
,
for
a
second
vse
of
this
point
,
it
is
a
cauill
and
a
reasoning
of
the
flesh
,
helped
forward
by
the
subtilty
of
Satan
,
to
say
,
that
the
diligent
attending
on
the
ministry
of
the
word
,
Resutation
of
a
cauill
of
the
flesh
against
diligent
attending
on
the
ministry
of
the
word
.
is
a
meanes
to
make
men
liue
an
heauy
and
a
dumpish
and
vncomfortable
life
,
and
a
meanes
to
strip
and
depriue
them
of
all
delight
,
&
comfort
,
yea
some
are
deeply
possest
with
a
conceit
,
that
it
is
a
means
to
make
men
mad
,
foolish
people
somtime
haue
vttered
it
,
where
a
Preacher
hath
been
sent
among
them
,
that
he
would
make
them
all
go
out
of
their
wits
,
see
the
cunning
of
the
diuel
to
fit
the
humors
of
men
,
or
rather
the
drines
&
barrennes
of
their
harts
,
being
barren
of
al
heauenly
comfort
,
the
diuell
doth
so
drench
them
thorow
with
carnall
delights
&
pleasures
,
as
he
keeps
them
from
any
taste
of
the
sweetnes
of
that
ioy
that
might
come
by
profitable
hering
of
the
word
&
he
perswades
with
them
that
indeed
,
that
is
a
means
to
breed
in
them
disquietnes
,
griefe
,
sorrow
&
much
vexation
.
We
must
take
heed
of
this
deceit
working
on
our
corruption
,
&
know
that
a
speciall
end
of
preaching
,
praying
&
other
ministeriall
actions
,
is
,
that
our
hearts
might
be
fild
with
heauenly
comfort
,
yea
,
such
comfort
as
will
season
all
other
outward
comforts
,
and
make
them
truly
comfortable
,
yea
,
such
comfort
as
will
turne
our
affliction
to
triumph
,
and
such
comfort
as
once
begun
shall
neuer
be
taken
from
vs
,
but
shall
continue
with
vs
for
euer
,
Rom.
8.57
.
let
vs
then
banish
&
cast
out
of
our
minds
,
Ioh
.
16.22
.
all
such
deceiuing
thoghts
that
the
ministry
of
the
Word
,
Sacraments
,
prayer
an●ther
holy
exercises
are
meanes
to
strip
vs
of
all
comfo●●
they
are
meanes
(
indeed
)
to
humble
vs
and
to
wound
vs
for
our
sinnes
,
but
yet
to
binde
vs
vp
againe
with
heau●●ly
comfort
,
to
worke
in
vs
peace
of
conscience
,
to
settle
vs
in
assurance
of
our
right
to
eternall
life
,
and
to
giue
vs
a
t●st●
and
beginning
of
that
ioy
eye
hath
not
seene
,
eare
hath
●o●
heard
,
nor
the
heart
of
man
conceiued
.
One
thing
more
obserue
wee
from
these
words
,
the
words
(
as
I
shewed
)
are
thus
to
be
conceiued
,
that
their
hearts
labouring
and
ready
to
faint
,
might
be
encouraged
and
raised
vp
with
comfort
.
See
then
the
necessity
of
encouragement
against
ad●●●saries
of
the
truth
,
Encouragement
against
aduersaries
of
the
truth
is
necessary
.
if
true
Christians
be
not
encouraged
by
such
as
are
to
fight
for
them
as
Generals
and
Captaines
,
I
meane
the
Ministers
of
the
Gospell
,
they
faint
and
are
ready
to
fall
vnder
the
hands
of
such
as
seeke
to
make
a
prey
of
them
,
Gal.
5.12
.
I
would
to
God
they
were
euen
cut
off
,
which
doe
disquiet
you
.
The
originall
word
signifieth
to
put
men
out
of
their
estate
,
and
to
driue
them
out
house
and
home
,
as
enemies
doe
in
time
of
warre
,
and
it
giues
vs
to
vnderstand
,
that
if
the
enemies
of
the
truth
be
suffered
to
haue
their
wils
,
and
the
people
of
God
bee
not
encouraged
and
strengthened
by
comfortable
exhortations
,
prayers
,
and
other
meanes
against
them
,
they
will
in
the
end
sacke
and
spoile
them
of
their
comfort
.
We
therefore
are
to
be
instant
and
earnest
with
the
Lord
in
prayer
,
that
such
as
are
to
fight
for
vs
,
and
to
stand
for
the
maintenance
of
the
truth
,
may
be
knit
together
as
one
man
,
and
may
ioyne
their
forces
against
the
common
aduersaries
of
the
truth
,
We
must
pray
earnestly
that
they
who
stand
for
the
maintenance
of
the
truth
may
ioyne
together
against
the
common
aduersaries
of
the
truth
.
the
Papists
,
for
surely
,
they
beginne
to
gather
ground
and
to
encroach
vpon
vs
,
wee
therefore
are
to
pray
vnto
the
Lord
,
(
that
is
all
wee
can
doo
)
thar
the
differences
amongst
the
Ministers
of
the
Gospell
being
but
in
circumstance
,
not
in
substance
as
popish
inchanters
buzze
in
the
heads
of
the
simple
,
that
these
differences
may
be
compounded
,
and
that
they
may
ioyne
hearts
,
hands
and
all
their
force
against
the
aduersaries
of
our
comfort
,
&
may
be
better
able
to
minister
vnto
vs
encouragement
,
strength
and
continuall
supply
of
heauenly
comfort
.
Come
we
now
to
the
first
condition
of
such
as
are
capable
of
comfort
of
heart
,
in
the
next
words
,
1.
Cond
.
(
that
their
harts
may
be
comforted
,
they
being
knit
together
in
loue
)
the
word
heere
rendered
(
knit
together
)
doth
signifie
such
a
coniunction
and
knitting
together
as
is
of
the
parts
and
members
of
the
same
body
,
Interpretation
.
which
are
conioyned
and
knit
together
by
ligaments
,
by
nerues
and
sinewes
,
and
so
the
word
is
vsed
by
the
Apostle
Ephes
.
4.16
.
by
whom
all
the
body
being
coupled
and
knit
together
by
euery
ioynt
for
the
furniture
thereof
.
Thus
then
these
words
are
to
bee
conceiued
,
they
being
coupled
and
knit
together
thorow
the
bound
of
loue
as
the
members
of
the
naturall
body
are
by
nerues
and
sinewes
.
We
are
heere
to
marke
that
the
Apostle
makes
it
a
speciall
condition
of
such
as
were
capable
of
the
comfort
:
he
driueth
at
in
all
his
painfull
labours
and
suffrings
,
that
they
were
such
as
were
knit
together
in
loue
,
hence
we
may
gather
.
That
ioyning
together
in
loue
with
our
Christian
brethren
it
makes
way
and
entrance
for
inward
comfort
offered
,
and
afforded
from
the
outward
meanes
of
comfort
,
such
as
hold
fellowship
and
communion
with
their
brethren
in
Christian
loue
are
most
capable
,
and
most
fit
to
receiue
heauenly
comfort
,
by
the
holy
ordinances
and
by
the
exercises
of
religion
,
They
that
hold
communion
with
their
brethren
in
Christian
loue
are
most
fit
to
receiue
heauenly
comfort
by
the
holy
ordinances
of
God
.
preaching
prayer
,
and
the
like
meanes
of
spirituall
comfort
,
for
why
?
that
ioyning
together
in
loue
is
a
forcible
meanes
to
procure
,
and
to
bring
downe
a
blessing
from
heauen
vpon
Gods
ordinances
appointed
for
the
comfort
of
his
chosen
,
to
make
them
comfortable
to
vs
in
particular
,
we
read
Psal
.
133.
where
brethren
ioyne
together
in
loue
,
and
dwell
together
in
vnity
,
it
is
not
onely
a
good
and
comely
thing
,
but
such
a
thing
as
hath
promise
of
a
blessing
annexed
vnto
it
,
it
is
a
means
to
procure
a
blessing
vpon
our
hearing
of
the
word
of
comfort
,
to
make
that
effectual
for
our
comfort
2.
Cor
.
8.1.2
.
the
Apostle
doth
auouch
that
his
ministry
wrought
as
great
grace
and
as
great
comfort
in
the
Macedonian
churches
,
as
in
any
other
whatsoeuer
,
and
withall
he
giues
testimony
of
them
,
that
they
were
such
as
were
knit
together
in
loue
,
and
made
their
loue
knowen
by
their
ready
contribution
to
the
releefe
of
the
poore
Saints
;
ioyning
in
loue
together
,
is
a
meanes
to
bring
downe
a
blessing
on
our
prayers
to
the
comfort
of
our
soules
.
Psal
.
86.2
.
Dauid
had
encouragement
to
call
vpon
God
with
assurance
of
comfort
to
the
preseruation
,
of
his
life
,
when
hee
could
truely
plead
that
hee
ioyned
with
the
Saints
in
loue
,
and
that
he
did
manifest
his
loue
towards
them
by
workes
of
mercy
,
Preserue
thou
my
soule
for
I
am
mercifull
,
I
might
thu●
goe
on
to
other
particulars
,
but
these
may
suffice
to
s●●●
that
ioyning
together
in
loue
,
is
a
meanes
to
bring
down●
a
blessing
vpon
the
ordinances
of
God
,
and
to
make
the●
effectuall
to
our
comfort
,
and
so
it
makes
way
for
inward
comfort
offred
vnto
vs
from
the
outward
means
of
comfort
,
yea
it
makes
way
for
comfort
offred
vnto
vs
,
when
we
haue
most
need
of
comfort
,
in
our
feares
,
temptations
and
afflictions
,
either
of
body
or
minde
,
if
we
be
such
as
are
linked
to
our
brethren
in
loue
,
it
inuiteth
the
godly
to
repaire
vnto
vs
in
our
troubles
,
it
makes
them
desirous
to
refresh
our
hearts
with
words
of
comfort
,
it
strengthens
their
hope
in
their
supplications
&
praiers
to
God
for
vs
,
yea
it
mini●●ers
arguments
of
comfort
to
our
own
souls
,
thogh
other
m●●
should
not
come
at
vs
,
or
deale
so
well
with
vs
,
as
to
minister
comfort
vnto
vs
,
by
counsell
,
prayers
,
and
other
mean●
yet
our
owne
consciences
telling
vs
that
we
are
such
as
are
knit
to
our
brethrens
loue
that
testimony
of
our
own
hart●
with
the
testimony
of
the
spirit
of
God
,
will
support
our
souls
in
the
greatest
extremity
.
1.
Ioh
.
3.14
.
We
know
we
are
translated
from
death
vnto
life
because
we
loue
the
brethren
&c.
what
then
shall
daunt
or
dismay
vs
?
It
was
Iobs
case
when
his
friends
were
Physitians
of
no
value
,
Iob
.
13.4
.
not
able
to
apply
the
word
of
comfort
aright
,
and
miserable
comforters
,
then
did
Iob
amongst
other
arguments
of
comfort
to
himselfe
,
recount
and
call
to
mind
this
,
that
he
had
held
communion
of
loue
,
with
the
poorest
Saints
of
God
,
and
testified
his
loue
by
fruits
of
mercy
,
as
wee
may
read
Iob
.
31.
from
verse
16
,
to
23.
How
then
shall
not
this
affect
our
soules
,
and
stir
vp
our
hearts
to
ioyne
together
in
Christian
loue
,
A
forcible
motiue
to
stir
vs
vp
to
ioyne
together
in
Christian
loue
and
to
labour
to
be
knit
fast
one
to
another
by
the
bond
of
true
loue
,
seeing
ioyning
one
with
another
in
loue
,
is
a
meanes
to
giue
way
to
true
comfort
of
heart
offered
from
the
outward
meanes
of
comfort
,
yea
,
to
procure
a
blessing
vpon
the
ordinances
of
God
appointed
for
the
comfort
of
his
chosen
,
yea
,
such
a
thing
as
will
yeeld
matter
of
comfort
,
when
friends
who
should
comfort
vs
doe
faile
,
and
forsake
vs
,
2.
Phil
.
1.2
.
who
then
will
not
be
mooued
to
ioyne
with
his
brethren
in
loue
,
yea
,
let
me
conclude
with
the
Apostle
.
If
there
bee
therefore
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
any
comfort
yeelded
from
loue
,
then
fulfill
my
ioy
,
(
it
would
indeed
be
a
great
ioy
to
all
that
feare
God
)
to
see
it
,
that
ye
be
like
minded
hauing
the
same
loue
.
Again
,
that
ioyning
together
in
loue
is
a
means
to
make
way
and
entrance
for
inward
comfort
offered
from
the
outward
meanes
of
comfort
,
yea
,
procuring
a
blessing
on
the
meanes
of
comfort
,
what
then
may
wee
thinke
of
distraction
,
and
of
drawing
our
harts
a
sunder
one
from
another
,
through
enuy
,
hatred
,
rank
or
and
malice
,
surely
,
that
must
needs
bring
foorth
the
contrary
effects
,
Distraction
&
drawing
our
hearts
a
sunder
one
from
another
brings
foorth
a
fearefull
effect
.
euen
set
a
barre
betweene
vs
and
inward
comfort
,
and
make
vs
vnfit
to
receiue
it
,
yea
,
bring
downe
iudgement
in
steede
of
mercy
,
and
a
curse
in
steed
of
that
comfort
that
might
come
vnto
vs
by
the
ordinances
of
God
,
appoynted
for
the
comfort
of
his
chosen
.
Such
persons
as
haue
their
harts
full
of
swelling
,
heart-burning
,
and
deadly
hatred
against
their
brethren
,
and
such
as
haue
their
mouths
filled
with
galling
,
bitter
&
venemous
speeches
,
or
do
any
way
break
the
bond
of
loue
,
&
so
continue
,
can
they
looke
that
the
Lord
should
giue
them
any
grace
,
or
comfort
by
his
word
or
other
holy
ordinances
?
no
certainly
,
the
Apostle
hath
taught
vs
that
such
persons
haue
foule
and
defiled
hands
,
1.
Tim
.
2.8
.
I
will
that
men
pray
,
euery
where
lifting
vp
pure
hands
without
wrath
.
If
there
be
wrath
and
contention
in
the
heart
,
the
hands
are
soiled
,
and
made
vnfit
to
compasse
Gods
altar
,
&
the
Lord
doth
challenge
men
for
comming
into
his
house
with
bloudy
hands
,
Isaiah
.
1.15
.
yea
he
saith
,
if
we
stretch
out
such
hands
,
he
will
hide
his
eyes
from
vs
,
and
though
we
make
many
prayers
he
will
not
heare
vs
,
We
are
now
shortly
to
be
made
partakers
of
the
Sacrament
of
the
Lords
supper
,
thereby
to
seale
vp
our
vnion
with
Christ
,
and
our
faith
in
his
bloud
,
and
to
testifie
our
communion
with
the
members
of
Christ
,
let
vs
know
we
can
looke
for
no
comfort
by
receiuing
that
sacrament
which
is
full
of
comfort
to
a
worthy
receiuer
,
vnlesse
we
be
knit
together
in
true
Christian
loue
one
to
another
,
if
wee
come
to
be
knit
more
neerely
to
Christ
,
and
bee
deuided
one
from
another
,
wee
deceiue
our selues
,
wee
shall
but
seale
vppe
iudgement
to
our selues
,
and
eate
and
drinke
our
owne
damnation
.
Now
I
know
the
Diuell
will
be
ready
to
catch
aduantage
vpon
this
speech
of
mine
,
and
will
put
it
into
the
heads
of
such
as
bee
at
oddes
,
and
iarre
with
others
,
that
therefore
it
is
good
for
them
to
forbeare
comming
to
the
Sacrament
because
they
cannot
receiue
it
with
comfort
,
they
cannot
come
with
quiet
mindes
;
see
the
cunning
of
the
old
Serpent
,
how
he
can
put
on
the
person
of
the
teacher
,
and
take
on
him
to
teach
men
what
is
good
for
them
,
to
auoyd
the
danger
of
damnation
(
if
wee
may
beleeue
him
)
indeed
it
is
not
good
for
men
to
come
to
the
table
of
the
Lord
in
the
dregs
of
their
malice
and
hatred
,
but
why
are
they
not
(
as
they
ought
)
with
speed
reconciled
both
to
God
and
men
:
will
they
continue
and
go
on
in
their
malice
and
vnchristian
iars
,
and
make
that
a
sufficient
place
and
reason
of
waight
to
keepe
them
from
the
table
of
the
Lord
,
who
taught
them
to
suffer
the
sunne
to
go
downe
on
their
wrath
,
and
so
take
the
Diuell
to
bed
with
them
?
yea
,
to
lodge
in
the
closet
of
their
hearts
,
and
then
to
plead
that
as
an
excuse
to
keepe
them
from
the
Lords
table
?
this
is
euen
to
adde
drunkennesse
to
thirst
,
one
sinne
to
another
,
or
when
we
haue
wounded
our selues
by
sin
to
go
on
to
the
Diuell
for
a
medicine
;
I
would
demand
of
such
persons
but
this
one
thing
,
let
them
answer
if
they
can
,
they
say
they
cannot
come
to
the
Sacrament
with
hope
of
any
comfort
,
let
that
be
granted
,
it
is
true
,
so
long
as
they
continue
in
their
malice
▪
let
them
tell
me
then
,
if
the
Lord
should
now
in
this
state
wherein
they
are
,
lay
his
heauy
hand
vpon
them
,
(
as
they
are
in
continuall
perill
of
stroakes
and
iudgements
to
light
on
them
,
being
at
enmity
with
the
brethren
they
abide
in
death
,
what
then
can
be
sayd
vnto
them
for
their
comfort
,
1.
Ioh
.
3.14
.
if
good
and
godly
men
come
vnto
them
of
purpose
to
speak
to
their
comfort
,
what
can
they
say
to
mitigate
their
feares
,
or
to
lessen
their
torment
of
soule
and
conscience
,
surely
nothing
,
till
they
haue
giuen
some
euident
token
of
their
repentance
and
of
thorow
reconciliation
with
their
brethren
,
&
then
they
may
iustly
doubt
of
the
truth
of
their
repentance
,
and
that
it
is
but
forced
and
not
of
sincerity
;
yea
,
their
owne
harts
may
iustly
doubt
of
it
,
and
be
most
forward
and
forcible
to
accuse
and
to
condemne
them
,
and
if
our
hearts
condemne
vs
,
God
is
greater
then
our
hearts
,
and
knoweth
all
things
1.
Ioh
.
3.10
.
he
also
will
condemne
vs.
Let
this
then
be
thought
on
,
and
let
it
stir
vp
such
as
be
at
difference
and
iarre
with
their
brethren
to
seeke
for
speedy
reconciliation
,
and
let
them
not
make
their
quarrell
&
contention
,
a
pretence
to
keep
them
from
the
Lords
table
,
for
that
is
to
adde
sin
to
sin
,
but
this
day
before
to
morrow
let
them
labour
to
be
reconciled
to
their
brethren
,
least
the
punishing
hand
of
God
ouertake
them
,
and
then
they
bee
left
,
not
only
voyd
of
comfort
,
but
vncapable
of
any
comfort
,
and
in
such
a
case
as
the
best
men
in
the
world
shall
not
be
able
to
minister
sound
comfort
vnto
them
.
We
are
further
to
marke
,
that
the
Apostle
sayth
not
,
being
such
as
loue
one
another
,
but
being
knit
together
in
loue
,
he
sets
out
their
vnion
thorow
loue
by
a
similitude
from
the
coniunction
of
the
members
of
a
naturall
body
.
Hence
we
are
taught
that
true
beleeuers
are
as
neerely
coupled
and
compacted
together
one
to
another
thorow
loue
,
as
the
members
of
one
body
True
beleeuers
are
as
neerely
coupled
together
thorow
loue
as
the
members
of
one
body
.
Act.
4.32
.
are
by
nerues
and
sinews
,
it
is
an
vsuall
and
known
comparison
of
Scripture
to
compare
true
beleeuers
to
the
members
of
one
body
,
true
beleeuers
of
the
primitiue
times
,
thogh
they
were
a
multitude
,
yet
they
are
sayd
to
be
of
one
heart
&
of
one
soule
and
therefore
(
no
doubt
)
they
were
as
one
body
;
and
this
may
serue
as
a
ground
of
triall
,
heerby
we
may
try
our
loue
one
towards
another
,
whether
it
be
true
Christian
loue
,
or
counterfeit
Triall
of
our
loue
one
toward
another
whether
it
be
true
or
counterfet
.
and
carnall
loue
;
if
wee
be
so
knit
together
in
loue
grounded
on
the
image
of
God
,
as
it
were
as
easie
to
pull
an
arme
,
or
a
leg
from
the
body
of
a
man
,
as
vs
one
from
another
,
then
is
our
loue
true
Christian
loue
,
and
if
by
this
rule
we
examine
our
loue
,
we
shall
finde
that
many
of
vs
are
much
defectiue
in
this
duty
,
can
we
perswade
our selues
wee
are
knit
together
in
loue
,
as
the
members
of
one
body
,
and
yet
vpon
a
matter
of
a
trifling
profit
,
yea
,
vpon
suspition
of
some
wordly
losse
grow
discontented
start
a
sunder
,
and
breake
the
bond
of
loue
,
yea
,
breake
out
into
opprobrious
termes
and
vile
slanders
,
is
this
to
be
compacted
and
knit
together
,
as
the
members
of
one
body
?
if
we
so
thinke
wee
deceiue
our selues
,
this
is
that
the
wise
man
speakes
of
Prou.
26.23
.
siluer
,
drosse
ouerlayed
vpon
a
potsheard
,
so
are
burning
lips
and
an
euill
heart
;
euen
to
haue
burning
lips
,
lips
as
it
were
inflamed
with
the
fire
of
loue
,
professing
great
measure
of
loue
,
but
an
heart
cold
,
wicked
and
mischeeuous
,
and
that
we
may
be
stirred
vp
to
a
reformation
of
our selues
,
consider
wee
onely
this
one
thing
.
We
can
neuer
be
assured
of
our
vnion
with
Christ
Iesus
til
we
finde
our selues
knit
together
in
loue
one
to
another
;
for
though
that
be
first
in
nature
,
yet
this
is
first
knowne
,
&
we
can
neuer
know
that
by
this
.
If
any
say
he
loues
God
(
(i)
)
that
he
is
assured
of
Gods
loue
to
him
,
and
yet
bee
not
in
loue
with
his
brother
,
he
deceiues
himselfe
,
hee
is
no
better
then
a
lier
.
If
then
we
would
not
be
found
liers
for
the
good
of
our
owne
soules
,
and
proue
our selues
stil
in
the
dregs
of
nature
,
hauing
no
fellowship
with
Christ
Iesus
the
fountaine
of
all
our
comfort
.
Let
vs
neuer
rest
till
we
be
knit
together
in
loue
,
grounded
on
the
image
of
God
,
and
so
fast
as
nothing
in
the
world
whatsoeuer
fals
out
be
able
to
pull
vs
asunder
.
Now
to
the
second
condition
of
such
as
are
capable
of
inward
comfort
in
the
next
words
.
2.
Cond
.
And
knit
together
in
all
riches
of
the
full
assurance
of
vnderstanding
.
By
these
words
,
in
all
riches
of
the
full
assurance
of
vnderstanding
,
Interpretation
.
&c.
wee
are
to
vnderstand
the
Faith
of
the
Gospell
,
as
may
appeare
by
the
words
following
,
where
the
Apostle
doth
explane
himselfe
,
that
this
full
assurance
of
vnderstanding
,
is
a
knowledge
of
the
mystery
of
God
,
euen
the
Father
of
Christ
,
and
in
him
a
gracious
Father
vnto
vs
,
now
this
Faith
is
heere
described
and
set
out
,
by
the
general
nature
of
it
,
that
it
is
an
vnderstanding
,
or
knowledge
and
that
further
amplified
by
the
quality
of
it
,
that
it
is
a
certain
,
or
an
assured
knowledge
,
a
full
perswasion
of
vnderstanding
,
so
the
word
signifieth
,
and
again
by
the
measure
of
that
certainty
in
these
words
in
all
riches
,
which
is
a
borrowed
phrase
to
signifie
plenty
,
and
a
great
measure
.
Thus
then
are
these
words
briefly
to
be
conceiued
.
In
the
faith
of
the
Gospell
,
which
is
a
most
plentifull
and
infallible
certainty
of
vnderstanding
.
Heere
first
wee
are
to
marke
that
the
Apostle
was
not
content
to
say
,
they
beeing
knit
together
in
loue
,
but
hee
addes
further
,
and
knit
together
in
the
true
Faith
of
Iesus
Christ
,
(
for
that
is
the
generall
heere
set
downe
in
other
termes
)
hence
ariseth
this
conclusion
.
That
a
coniunction
and
ioyning
together
in
loue
,
●n●
in
one
and
the
same
true
faith
,
they
must
euer
goe
together
,
Ioyning
together
in
loue
&
in
one
and
the
same
true
faith
must
goe
together
as
we
must
be
knit
together
in
loue
,
so
wee
must
b●●
conioyned
in
one
and
the
same
true
faith
:
these
two
ma●
not
bee
diuorced
,
nor
put
a
sunder
one
from
the
th●●
,
for
as
the
Apostle
teacheth
,
without
one
fayth
,
th●●
cannot
bee
one
body
wee
may
obserue
it
,
Ephes
.
4.
wh●●
hee
hath
spoken
of
one
body
,
verse
4.
hee
subioy●●
verse
5.
one
faith
giuing
vs
to
vnderstand
,
that
there
ca●not
bee
one
body
,
without
one
faith
,
no
,
though
it
be
of
such
as
are
knit
together
most
neerely
by
some
●●tward
bond
,
for
example
by
the
bond
of
marriage
,
●●●
husband
and
wife
are
not
one
body
,
vnder
the
same
head
Christ
Iesus
,
vnlesse
they
bee
knit
together
in
the
●●●●
true
faith
of
Iesus
Christ
,
they
are
indeede
one
flesh
by
the
bond
of
marriage
,
as
they
haue
relation
one
to
another
,
but
in
relation
to
Christ
the
head
of
all
true
b●●●●uers
,
they
are
not
knit
together
in
one
body
,
if
they
〈◇〉
disioyned
in
faith
,
and
ought
to
bee
thought
on
by
s●●●
as
are
to
enter
into
that
neere
vnion
of
marriage
,
A
duty
of
such
as
enter
into
that
neere
vnion
of
marriage
.
to
them
it
may
most
fitly
bee
applyed
,
they
are
to
looke
that
they
ioyne
together
,
not
onely
in
mutuall
loue
one
to
another
but
in
one
and
the
same
fayth
of
Iesus
Christ
,
and
against
this
doe
they
offend
,
who
ioyne
in
that
neere
bond
of
marriage
with
such
as
bee
not
of
the
same
faith
,
and
the
same
religion
,
it
is
good
for
vs
to
bee
aduised
in
matching
our
children
or
our selues
in
marriage
,
and
that
wee
especially
looke
at
the
trueth
of
faith
,
and
the
soundnesse
of
religion
.
Note
.
Let
vs
knowe
that
it
is
a
secret
poyson
that
destroyes
vertue
more
then
any
thing
,
when
the
godly
are
vn●●●●ly
yoaked
with
the
vngodly
;
Let
vs
not
stand
vppon
our
wisedome
in
this
poynt
,
that
wee
are
wise
,
and
able
to
auoyde
the
danger
,
remember
that
Solomon
was
full
of
wisedome
,
and
beloued
of
God
,
yet
for
all
his
wisedome
,
hee
was
ouerthrowen
by
matching
with
the
daughters
of
the
wicked
,
it
is
sayd
of
Iehoram
,
that
hee
forsooke
the
way
of
the
Lord
,
and
wrought
all
wickednesse
in
full
measure
,
and
why
?
because
sayth
the
text
,
the
daughter
of
Ahab
was
his
wife
,
and
let
this
warne
all
,
whom
it
may
concerne
,
that
in
matching
our selues
,
or
our
children
in
marriage
,
we
looke
cheifely
to
the
truth
and
soundnesse
of
religion
.
The
next
thing
offered
from
these
words
,
if
wee
looke
on
them
as
a
description
of
faith
is
,
that
true
faith
for
the
generall
nature
of
it
,
is
an
vnderstanding
,
or
knowledge
,
True
faith
in
the
generall
nature
of
it
is
a
knowledge
of
things
to
be
beleeued
.
and
euidence
and
light
of
spirituall
knowledge
is
the
generall
nature
of
true
faith
,
the
speciall
forme
and
proper
acte
of
it
,
is
an
apprehension
,
and
a
particular
application
of
the
sauing
promise
knowen
,
and
of
Christ
promised
,
the
substance
of
the
couenant
of
grace
,
but
the
generall
nature
of
it
,
it
is
a
knowledge
of
things
to
bee
beleeued
,
hence
it
is
that
the
Lord
sayth
by
his
Prophet
,
Isay
.
53.11
.
by
his
knowledge
shall
my
righteous
seruant
iustifie
many
&c.
and
our
Sauiour
Ioh
.
17.3
.
this
is
life
eternall
,
that
they
know
thee
to
bee
the
onely
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
,
the
Apostle
1.
Pet
.
3.15
.
teacheth
vs
to
bee
ready
alwaies
to
giue
an
account
,
to
make
an
apologie
,
and
to
stand
in
defence
of
our
hope
,
which
cannot
bee
without
knowledge
,
Augustine
prooueth
by
the
text
of
the
Apostle
,
Rom.
10.14
.
where
it
is
sayd
,
faith
comes
by
hearing
&c.
that
faith
is
ioyned
with
knowledge
,
for
how
can
a
man
beleeue
by
hearing
that
he
vnderstand
,
not
,
it
is
then
a
cleere
point
,
that
faith
for
the
generall
nature
of
it
,
is
a
light
of
vnderstanding
,
it
will
bee
sayd
,
and
indeede
it
is
the
obiection
of
the
Papists
,
Ob.
who
hold
faith
to
bee
no
knowledge
,
but
a
bare
assent
of
minde
without
vnderstanding
of
that
,
wherunto
the
mind
assenteth
,
that
the
Apostle
1.
Cor
.
13.2
.
makes
a
plaine
distinction
betweene
knowledge
and
faith
,
and
doth
seuer
them
as
being
two
sundry
things
,
if
I
knew
all
secrets
&
all
knowledge
,
yea
if
I
had
all
faith
&c.
therefore
(
say
they
)
faith
is
not
a
knowledge
.
This
a
silly
and
slender
reason
,
if
it
be
well
considered
,
look
vpon
the
text
&
consider
it
,
is
this
a
good
reason
to
say
,
the
Apostle
doth
reckon
vp
knowledge
and
faith
seuerally
,
therefore
knowledge
and
faith
haue
no
fellowship
or
agreement
one
with
another
,
then
this
also
is
a
good
reason
,
the
gift
of
prophesie
and
knowledge
is
reckned
vp
seuerally
,
therfore
prophesie
&
knowledge
cannot
meet
together
in
one
man
,
hee
that
hath
the
gift
of
prophesie
,
hath
no
knowledge
;
how
absurd
is
this
,
euery
man
may
see
,
&
the
other
must
needs
be
as
grosse
,
it
remaines
then
a
truth
notwithstanding
this
cauill
of
th●
Papists
,
that
faith
is
a
light
of
vnderstanding
,
&
necessarily
brings
with
it
an
illumination
of
the
mind
,
let
no
man
then
deceiue
himselfe
,
let
no
man
thinke
hee
hath
true
faith
when
he
hath
no
knowledge
or
vnderstanding
of
things
to
bee
beleeued
,
We
may
not
think
that
we
haue
true
fai●h
wanting
knowledge
of
things
to
bee
beleeued
.
and
is
not
able
to
render
any
reasonable
account
of
his
faith
,
what
he
doth
hold
and
beleeue
needfull
to
saluation
,
he
that
so
thinkes
deceiues
himselfe
,
and
let
it
bee
thought
on
by
such
as
come
to
the
Table
of
the
Lord
,
heerein
stands
one
part
of
their
examination
they
are
to
examine
their
knowledge
in
the
doctrine
of
the
Sacraments
touching
the
Sacramentall
relation
of
the
signes
with
the
things
signified
,
I
say
not
,
if
men
haue
illumination
and
knowledge
,
then
they
haue
faith
,
for
illumination
is
a
common
gift
,
and
though
it
be
from
the
spirit
,
yet
is
it
not
of
the
spirit
;
Note
.
but
this
I
dare
bee
bold
to
say
,
If
there
bee
no
knowledge
,
then
there
is
no
faith
:
it
is
the
first
action
of
the
Spirit
of
God
,
in
the
renouation
of
the
image
of
God
in
his
Elect
,
to
renewe
them
in
the
Spirit
of
their
mindes
,
Ephes
.
4.23
.
If
there
bee
darknesse
in
the
minde
,
certainly
,
there
is
nothing
but
sin
in
all
other
faculties
of
the
soule
.
Our
Sauiour
sayth
,
Mat
.
6.23
.
If
the
eye
be
darke
,
then
all
thy
body
shall
bee
darke
,
it
is
a
true
saying
that
one
hath
,
that
an
ignorant
heart
is
alway
a
sinnefull
heart
,
and
a
man
without
knowledge
is
a
man
without
grace
,
let
this
bee
thought
on
,
and
let
it
stirre
vs
vp
to
follow
the
counsell
of
the
wiseman
,
Pro
.
2.3
,
to
call
for
wisedome
,
and
to
cry
to
heauen
by
prayer
for
vnderstanding
,
and
by
vse
of
all
good
meanes
hearing
,
reading
,
meditating
in
the
word
of
God
,
and
to
seeke
for
it
,
yea
to
digge
for
it
,
as
for
gold
and
pretious
stones
,
and
a
little
to
helpe
forward
our
desire
&
endeauour
after
knowledge
,
remember
the
words
of
the
Apostle
,
2.
Thes
.
1.7.8
.
that
the
Lord
Iesus
at
the
day
of
iudgement
shall
shew
himselfe
from
heauen
with
his
mighty
Angells
,
in
flaming
fire
,
rendring
vengeance
vnto
them
that
do
not
know
God
and
which
obey
not
vnto
the
Gospell
of
our
Lord
Iesus
Christ
,
these
two
following
close
one
vpon
another
,
ignorance
of
God
,
and
want
of
obedience
vnto
the
Gospell
of
Christ
,
and
this
ignorance
is
so
foule
a
sinne
as
it
shall
bee
sufficient
to
bring
downe
vengeance
on
them
in
whome
it
shall
bee
found
at
the
comming
of
Christ
to
iudgement
.
Come
we
from
the
generall
nature
of
Faith
,
to
the
quality
of
it
,
as
it
is
an
vnderstanding
,
True
faith
is
a
distinct
certaine
and
infallible
knowledge
.
that
it
is
a
full
assurance
and
infallible
certainty
of
knowledge
,
and
that
a
rich
or
plentifull
knowledge
,
much
might
bee
spoken
on
these
wordes
,
but
that
I
will
briefly
note
from
th●●
shall
bee
this
.
That
true
Faith
is
not
a
confused
notion
wrapped
vp
altogether
in
vncertainty
,
so
as
a
man
cannot
bee
sure
what
he
holds
,
or
beleeues
,
but
it
is
a
distinct
,
a
certaine
and
an
infallible
knowledge
,
which
makes
a
demonstration
in
the
mind
of
the
beleeuer
grounded
not
on
reason
,
or
sence
,
but
vpon
diuine
testimony
,
and
vpon
the
worde
of
God
.
Hence
Hebrewes
11.1
.
it
is
saide
to
bee
the
euidence
of
things
which
are
not
seene
,
(
that
is
)
the
infallible
demonstration
and
certainty
,
whereby
the
mind
being
continued
by
diuine
testimony
,
doth
most
firmely
embrace
the
promises
of
God
touching
remission
of
sinnes
,
and
iustification
by
Christ
,
the
Scripture
is
most
plentiful
in
the
proofe
of
this
.
That
true
Faith
is
a
distinct
,
a
certaine
,
and
infall●●le
knowledge
,
Popish
implicite
fayth
no
true
faith
.
where
then
is
any
place
for
implicite
Faith
taught
by
the
Papists
,
who
say
it
is
sufficient
for
a
Christian
to
beleeue
as
the
Church
beleeues
,
though
hee
neuer
know
distinctly
and
certainly
what
the
Church
beleeues
,
this
is
indeed
no
true
Faith
,
but
a
blockish
ignorance
,
and
this
doctrine
tends
to
hold
men
in
blindnesse
superstition
and
perpetuall
ignorance
,
we
are
to
renounce
it
,
and
to
remember
that
true
Faith
is
a
distinct
certaine
and
infallible
knowledge
,
yet
that
this
doctrine
be
not
a
snare
to
intangle
and
perplexe
the
consciences
of
the
weake
,
remember
further
,
that
though
true
faith
bee
a
distinct
,
certaine
,
and
infallible
knowledge
,
yet
it
is
not
a
perfect
knowledge
Father
Latimer
said
well
,
there
is
great
difference
between
certaine
knowledge
,
and
cleere
or
perfect
knowledge
,
certaine
knowledge
may
be
of
things
absent
that
appeare
not
,
but
cleare
or
perfect
knowledge
requireth
the
presence
of
the
obiect
,
it
is
said
we
see
now
darkely
as
through
a
glass●
.
A
man
may
therefore
distinctly
and
certainely
know
that
which
he
beleeues
,
though
not
clearely
and
perfectly
,
and
this
may
comfort
such
as
haue
but
a
little
portion
of
sauing
knowledge
,
if
it
be
certaine
,
though
weake
,
it
is
pleasing
to
Go●
and
comfortable
to
themselues
,
if
so
bee
they
content
not
themselues
with
it
,
but
labour
to
encrease
it
,
and
to
grow
from
one
measure
to
another
,
for
so
wil
euery
one
that
hath
any
beginning
of
sauing
knowledge
,
he
that
thinks
he
hath
a
portion
of
sauing
knowledge
,
&
contents
himselfe
with
it
,
and
neuer
labors
to
increase
it
,
&
to
come
to
a
rich
assurance
of
knowledge
,
hath
indeede
no
true
knowledge
at
all
.
Now
to
the
last
words
of
this
verse
,
which
are
as
I
shewed
,
added
by
way
of
opposition
,
as
an
explication
of
that
word
(
vnderstanding
)
what
it
is
(
namely
)
knowledge
of
the
mystery
of
God
,
to
which
is
subioyned
how
God
is
reuealed
in
that
mystery
(
namely
)
in
distinction
of
persons
(
euen
the
Father
of
Christ
,
and
Christ
the
soone
of
the
Father
.
To
know
the
mystery
of
God
,
euen
the
Father
,
and
of
Christ
.
]
By
the
word
mystery
hauing
this
addition
,
Interpretation
.
the
Mystery
of
God
,
and
God
distinguished
into
the
Father
and
Son
,
We
are
to
vnderstand
the
Gospell
which
is
the
doctrine
of
the
humiliation
,
exaltation
,
humanity
,
diuinity
,
office
of
meditation
,
and
all
things
concerning
the
life
&
death
of
Christ
,
and
this
doctrine
is
called
a
mystery
,
as
heeretofore
I
haue
shewed
,
because
the
things
deliuered
in
the
Gospell
are
wonderfull
,
deepe
,
and
secret
,
hid
from
the
eye
of
naturall
reason
,
and
made
knowne
onely
by
diuine
reuelation
,
and
in
this
mystery
of
the
Gospell
is
God
reuealed
to
bee
the
Father
of
Christ
,
and
Christ
to
bee
the
Sonne
of
God
the
Father
,
thus
then
are
these
words
to
be
conceaued
as
if
the
Apostle
had
said
.
To
know
the
deepe
secret
,
and
hidden
mystery
of
the
Gospell
,
manifesting
and
reuealing
vnto
vs
God
,
as
hee
is
the
Father
of
Christ
,
and
Christ
the
sonne
of
the
Father
,
and
God
equall
to
his
Father
.
Now
wee
are
to
marke
that
Faith
beeing
(
as
ye
haue
heard
)
for
the
generall
nature
a
knowledge
,
it
is
heere
further
set
out
together
with
the
obiect
of
that
knowledge
,
together
with
that
thing
whereof
it
is
a
knowledge
,
that
it
is
a
knowledge
of
the
mystery
of
God
(
that
is
)
of
the
Gospell
reuealing
God
the
Father
,
and
the
mediator
Christ
Iesus
.
Hence
ariseth
this
point
of
doctrine
that
the
proper
obiect
of
the
knowledge
of
Faith
is
the
doctrine
of
the
Gospell
,
true
Faith
that
brings
comfort
is
a
knowledge
of
God
reuealed
in
the
mystery
of
the
Gospell
.
True
sauing
faith
is
a
knowledge
of
God
reuealed
in
the
mystery
of
the
Gospell
.
It
is
not
a
knowledge
of
God
reuealed
in
the
booke
of
the
creatures
,
spoken
of
,
Rom.
1.20
.
nor
a
knowledge
of
God
reuealed
in
the
morall
Law
of
God
,
where
God
requireth
absolute
,
complete
,
perfect
,
and
personall
righteousnesse
,
which
if
any
could
reach
vnto
,
he
should
be
fully
acceptable
to
God
,
and
needed
not
to
flye
to
Christ
to
bee
his
redeemer
,
but
comfortable
and
sauing
Faith
is
a
knowledge
of
God
as
hee
is
made
knowne
in
the
couenant
of
grace
,
in
the
Gospell
,
euen
a
light
and
knowledge
of
the
glorious
maiesty
of
the
mystery
of
God
in
the
face
of
Iesus
Christ
as
saith
the
Apostle
2.
Cor
.
4.6
.
and
hence
it
〈◇〉
that
the
Apostle
Rom.
10.3
.
saith
,
though
the
Iewes
knew
the
righteousnesse
which
is
of
the
Law
and
went
about
to
stablish
it
,
yet
they
were
ignorant
,
and
had
no
knowledge
of
true
righteousnesse
,
the
righteousnesse
of
God
and
the
righteousnesse
of
Faith
,
and
in
the
same
chapter
,
verse
●
hee
calls
the
word
of
the
Gospell
,
the
word
of
Faith
,
●●●ing
that
word
which
sauing
Faith
doth
properly
eye●
〈◇〉
hath
respect
vnto
,
for
indeed
the
drift
and
scope
of
all
the
oracles
of
God
,
and
of
the
whole
Scriptures
,
is
,
and
〈◇〉
was
,
to
lead
Gods
elect
to
the
knowledge
of
the
s●●ing
promise
,
and
of
Christ
promised
the
substance
of
the
Go●pell
;
and
howsoeuer
Moses
gaue
a
Law
which
by
r●●●on
of
our
corruption
is
the
minister
of
death
,
yet
wrote
he
also
of
Christ
,
Iohn
5.46
.
and
did
foreshew
the
death
and
passion
of
Christ
for
sinne
,
in
many
types
and
figures
〈◇〉
the
Brasen
serpent
and
in
the
sacrifices
of
the
ceremoniall
law
,
yea
the
drift
of
the
morall
Law
it selfe
,
was
to
bring
to
Christ
,
Galath
.
3.34
.
it
beeing
the
ende
and
scope
of
the
whole
Scripture
to
lead
the
chosen
of
God
to
the
knowledge
of
the
sauing
promise
vnto
faith
,
for
sauing
faith
hath
respect
vnto
the
sauing
promise
it
must
need
,
be
that
faith
is
a
knowledge
of
God
reuealed
in
the
mystery
of
the
gospell
.
Let
no
man
then
fancy
to
himselfe
that
hee
hath
at●●ned
true
Faith
,
Reproofe
of
them
that
rest
in
a
confused
and
superstitious
knowledge
of
God
.
when
hee
hath
onely
a
superficiall
and
confused
knowledge
of
God
,
such
knowledge
of
God
as
may
bee
had
by
the
light
of
nature
,
or
such
as
may
be
gathered
by
the
sight
of
the
creatures
,
is
there
any
such
among
Christians
will
some
say
?
I
answere
,
vndoubtedly
this
exhortation
is
not
vnseasonable
in
respect
of
many
that
professe
christianity
,
many
there
bee
who
hauing
liued
in
the
bosome
of
the
Church
,
and
in
the
cleare
light
of
the
gospell
,
ten
,
twenty
,
thirty
,
yea
forty
or
fifty
yeares
,
and
yet
(
to
their
shame
may
it
be
spoken
)
haue
no
more
true
&
sauing
knowledge
of
God
,
as
God
hath
reuealed
himselfe
in
the
Gospel
then
the
very
heathen
,
who
neuer
heard
of
Christ
,
&
that
I
may
not
seem
to
accuse
,
but
to
proue
that
I
speak
,
do
not
most
men
and
women
imagin
they
know
God
,
as
he
is
reuealed
in
the
Gospell
,
when
they
conceiue
him
to
be
a
God
all
of
mercy
,
&
that
the
Gospell
makes
knowne
nothing
but
his
mercy
,
grace
&
goodnes
in
Christ
Iesus
.
I
appeale
to
the
harts
of
many
,
whether
they
do
not
thus
Now
what
is
this
,
but
to
misconceiue
of
God
,
&
to
set
vp
an
idol
in
their
owne
brain
,
for
in
the
Gospel
God
is
made
known
vnto
vs
to
be
perfectly
iust
,
and
perfectly
mercifull
,
yea
which
is
a
deep
mystery
,
Note
.
that
the
iustice
and
mercy
of
God
are
reconciled
,
and
that
both
his
perfect
iustice
,
and
his
perfect
mercy
,
are
met
together
&
expressed
towards
his
chosen
in
Christ
,
if
we
thus
know
not
God
,
we
doe
not
know
him
as
he
hath
reuealed
himselfe
in
the
Gospell
,
and
yet
many
hauing
not
this
knowledge
fancy
to
themselues
they
haue
faith
,
&
do
not
sticke
to
say
,
though
they
want
knowledge
they
haue
a
good
minde
,
marke
how
the
holy
ghost
hath
met
with
this
fancy
,
without
knowledge
the
mind
is
not
good
,
Pro
.
19.2
.
it
is
not
possible
the
minde
should
be
good
without
knowledge
.
Thus
haue
I
shewed
,
without
knowledge
of
the
sauing
promise
of
God
reuealed
in
the
Gospel
,
it
is
not
possible
that
any
should
haue
faith
.
Let
no
man
then
deceiue
himself
&
think
he
hath
faith
,
&
yet
know
not
God
in
the
face
of
Iesus
Christ
,
let
vs
all
labour
by
the
vse
of
all
good
meanes
,
crauing
assistance
of
the
spirit
of
God
,
who
onely
reuealeth
the
deep
things
of
God
,
1.
Cor
.
2.10
.
that
wee
may
come
to
the
knowledge
of
God
manifested
in
the
Gospell
,
and
consider
wee
this
one
thing
,
that
the
want
of
true
faith
is
the
cause
of
all
iudgements
,
it
brings
plagues
of
all
kindes
vpon
our
soules
bodies
,
goods
,
and
good
names
,
yea
it
is
the
cause
of
those
iudgments
,
we
many
times
foolishly
ascribe
to
wiches
&
wizards
,
when
Gods
hand
is
vpon
vs
in
some
strange
manner
,
wee
ascribe
it
to
witches
,
and
wizards
,
but
indeede
it
is
a
wicked
heart
of
vnbeleefe
that
hath
brought
that
iudgement
vpon
vs
,
that
is
the
witch
we
may
obserue
in
Iude
epist.
5.
vers
.
that
the
people
that
were
deliuered
out
of
Aegypt
,
were
afterward
destroyed
,
but
why
?
for
their
murmuring
,
their
fornication
,
their
tempting
of
God
,
their
reuiling
of
Moses
?
no
,
though
these
sins
were
common
amongst
them
,
yet
saith
the
text
,
they
were
destroyed
for
their
vnbeleefe
;
therefore
let
vs
neuer
rest
till
we
haue
a
measure
of
sauing
knowledge
of
God
as
hee
hath
reuealed
himselfe
in
the
Gospell
;
what
the
word
mystery
doth
affoord
,
I
will
not
stand
vpon
,
hauing
before
spoken
of
the
poynt
;
the
next
thing
wee
are
to
marke
,
is
,
that
the
Apostle
saith
to
know
God
,
and
hee
stayes
not
there
,
but
saith
further
,
God
the
Father
,
and
in
Christ
his
Sonne
.
Hence
I
gather
,
that
there
is
no
true
vnderstanding
of
God
,
but
as
he
is
knowne
distinct
in
persons
,
it
is
not
sufficient
to
know
that
hee
is
one
in
essence
;
but
wee
are
to
know
him
distinguished
in
three
persons
,
It
is
not
enough
to
know
that
God
is
one
in
essence
but
we
must
also
know
him
distinguished
in
three
persons
.
the
Father
,
Son
,
and
holy
ghost
,
all
eternall
and
equall
in
power
,
glory
and
maiesty
,
onely
one
true
and
euerliuing
God
,
I
say
distinguished
in
persons
,
for
wee
must
not
conceiue
the
persons
in
the
Trinity
,
as
diuided
and
seuered
one
from
another
,
●s
three
men
are
really
diuided
one
from
another
,
though
all
of
one
kind
,
for
the
diuine
essence
is
infinite
,
and
admits
no
diuision
,
but
the
whole
essence
of
the
godhead
is
in
euery
person
.
These
things
are
hard
to
be
conceiued
,
and
wee
must
looke
on
them
with
a
spirituall
eye
,
with
,
the
eye
of
Faith
,
and
pray
that
our
eyes
may
bee
opened
,
and
annoynted
with
the
eye
salue
of
the
spirit
,
for
the
right
conceiuing
of
the
Vnity
of
the
diuine
essence
,
and
the
trinity
of
persons
,
We
must
look
vpon
the
vnity
of
the
diuine
essence
of
the
trinity
of
persons
with
a
spirituall
eye
of
faith
and
that
will
keepe
vs
from
many
dangerous
errours
,
but
to
hold
to
the
words
of
the
Apostle
in
this
place
,
know
thus
much
,
that
God
is
the
Father
of
Christ
in
respect
of
his
deity
by
nature
,
because
hee
is
of
the
same
eternall
essence
with
the
Father
,
and
of
his
humanity
by
personall
vnion
,
because
his
humanity
is
assumed
,
and
doth
subsist
in
his
deity
,
Iohn
1.14
.
the
worde
was
made
flesh
.
Thus
is
Christ
the
sonne
of
God
.
There
remaines
a
doubt
to
bee
remoued
,
occasioned
from
these
words
.
Some
may
say
,
is
true
faith
a
knowledge
of
Christ
to
bee
the
Sonne
of
God
,
the
Deuills
haue
this
,
and
so
they
confessed
,
Marke
5.7
.
I
answere
,
it
is
true
,
the
Deuills
haue
this
knowledge
of
Christ
that
hee
is
the
sonne
of
God
;
Now
that
is
but
the
generall
nature
of
Faith
,
there
is
in
iustifying
Faith
,
not
onely
this
knowledge
that
Christ
is
the
sonne
of
God
,
and
the
annointed
Messiah
,
to
take
away
the
sinnes
of
the
world
,
but
a
particular
acknowledgement
of
it
that
Christ
is
so
to
vs
,
and
so
much
is
signified
in
the
words
of
the
Apostle
,
and
thus
we
are
to
conceiue
of
Peters
confession
,
Matthew
16.16
.
though
the
Papists
alledge
it
to
the
contrary
;
our
Sauioars
answere
in
the
next
verse
,
flesh
and
bloud
hath
not
reuealed
it
vnto
thee
,
but
my
Father
which
is
in
heauen
,
puts
it
out
of
all
question
,
that
Peters
confession
was
more
then
a
generall
knowledge
,
and
confession
,
that
may
be
in
Deuills
,
vnlesse
wee
say
the
Deuills
made
the
same
by
the
holy
ghost
,
which
were
most
absurd
and
blasphemous
,
there
is
then
in
faith
for
the
generall
nature
of
it
,
a
knowledge
that
Christ
is
the
Sonne
of
God
,
and
there
is
a
particular
acknowledgement
and
application
of
it
with
comfort
,
and
this
we
are
to
labour
for
.
VER
.
3
In
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
.
In
this
verse
for
the
matter
of
it
,
is
laid
downe
the
first
generall
proposition
that
is
handled
in
this
chapter
,
namely
that
proposition
which
the
Apostle
doth
labour
to
strengthen
and
perswade
the
Colosians
,
to
imbrace
and
to
hold
fast
,
and
it
is
this
.
The
first
generall
proposition
handled
in
this
chapter
.
That
in
Christ
full
and
perfect
knowledge
of
all
things
needfull
to
saluation
is
to
be
found
.
Now
this
proposition
is
not
plainly
in
these
termes
deliuered
,
but
it
lies
vnder
a
similitude
,
wherein
Christ
is
likened
to
a
treasury
,
or
an
house
of
store
,
and
this
knowledge
to
a
treasure
,
and
the
Apostle
saith
in
him
are
laide
vp
fast
and
close
all
the
treasures
of
this
knowledge
.
For
the
better
clearing
of
the
text
let
vs
enter
into
a
more
speciall
examination
of
the
words
.
Interpretation
.
(
In
whome
)
the
originall
worde
may
bee
rendred
(
in
whom
or
in
which
)
for
they
may
be
referred
either
to
the
word
(
mystery
)
or
to
Christ
,
all
is
one
in
the
sence
&
meaning
of
the
Apostle
,
for
the
matter
and
substance
of
the
Gospell
is
Christ
,
and
wee
are
to
acknowledge
no
other
Christ
but
hee
that
is
set
before
vs
in
the
Gospell
,
but
the
most
receaued
translation
is
(
in
whom
)
with
relation
to
Christ
,
(
all
the
treasures
of
wisedome
and
knowledge
,
(
(i)
)
the
most
excellent
and
precious
things
of
wisedome
and
knowlege
,
&
we
are
to
vnderstand
by
the
word
(
wisedom
)
the
knowledge
of
things
to
be
knowne
and
beleeued
;
and
by
the
worde
knowledge
the
knowledge
of
things
to
bee
practised
(
are
hid
)
(
(i)
)
are
not
knowne
in
respect
of
naturall
men
and
naturall
reason
.
Thus
then
conceiue
the
words
of
the
Apostle
,
as
if
he
had
said
,
in
which
Christ
ar●
the
most
excellent
and
pretious
things
needfull
:
To
bee
knowne
either
concerning
faith
,
or
good
life
to
bee
found
,
though
hid
from
naturall
men
,
and
naturall
reason
.
Now
first
of
all
,
the
matter
and
substance
of
this
verse
,
that
in
Christ
all
things
needfull
to
bee
knowne
to
saluation
are
to
be
found
beeing
considered
together
with
the
similitude
vnder
which
it
is
deliuered
,
doth
affoord
this
conclusion
.
That
Christ
is
the
store-house
of
all
sauing
and
comfortable
knowledge
,
in
him
is
all
sauing
knowledge
laid
vp
,
as
in
an
house
of
store
,
Christ
is
the
storehouse
of
all
sauing
and
comfortable
knowledge
and
from
him
onely
it
must
bee
deriued
,
from
him
onely
must
we
fetch
all
sauing
knowledge
,
for
why
?
in
Christ
is
treasured
vp
the
knowledge
of
the
diuine
essence
and
nature
,
he
being
very
God
,
1.
Iohn
5.20
.
the
knowledge
of
the
maiesty
and
power
of
God
manifested
by
his
miracles
,
and
resurrection
,
the
knowledge
of
the
iustice
,
goodnes
,
loue
and
mercy
of
God
made
known
by
his
comming
into
the
world
,
and
suffering
of
death
,
1.
Tim
.
1.15
.
Christ
Iesus
came
into
the
worlde
to
saue
sinners
,
the
knowledge
of
the
work
of
creation
,
Colos
.
1.16
.
gouernment
and
preseruation
of
the
world
,
Heb
.
1.3
.
he
doth
sustaine
or
beare
vp
all
things
by
his
mighty
word
,
&c.
In
a
word
,
the
knowledge
of
the
reconciliation
,
redemption
,
and
saluation
of
Gods
chosen
,
and
of
eternall
life
and
glory
reserued
in
heauen
for
them
,
all
these
are
poynts
of
sauing
knowledge
to
which
all
others
may
be
reduced
,
and
these
are
all
to
be
found
in
Christ
,
and
onely
in
him
with
comfort
,
he
is
the
volume
in
which
all
these
,
and
all
other
poynts
of
sauing
knowledge
are
written
,
reuealed
&
made
knowne
to
vs.
Hence
then
of
necessity
it
followeth
,
that
the
knowledge
of
any
thing
out
of
Christ
is
not
a
comfortable
knowledge
,
The
knowledge
of
any
thing
out
of
Christ
is
not
a
comfortable
knowledge
.
a
knowledge
tending
to
saluation
,
but
rather
to
destruction
and
damnation
for
example
(
houlding
our selues
to
the
Apostles
similitude
)
a
knowledge
of
any
merit
,
any
satisfaction
to
God
,
and
of
any
treasure
of
the
Church
out
of
Christ
.
The
Papists
would
beare
vs
in
hand
that
they
know
a
treasure
belonging
to
the
infinit
treasure
of
the
satisfaction
purchased
by
the
passion
of
Christ
out
of
Christ
,
and
what
is
that
?
forsooth
the
passions
of
the
blessed
Virgine
Mary
,
and
of
all
other
Saints
,
who
suffered
more
as
they
blasphemously
speake
)
then
their
sinnes
required
,
this
is
no
sauing
and
comfortable
knowledge
,
but
an
accursed
and
damnable
knowledge
,
indeede
a
fancy
and
dreame
of
their
owne
,
it
is
at
iarre
and
discord
within
it selfe
,
for
how
can
that
which
is
infinite
admitte
any
thing
to
be
adioyned
and
added
vnto
it
,
they
acknowledge
an
infinite
treasure
of
satisfaction
in
Christ
,
and
yet
they
say
there
belongs
to
it
other
satisfactions
,
what
is
this
but
with
one
&
the
same
breath
to
contradict
themselues
?
I
leaue
them
therefore
to
vanish
in
their
gaine
sayings
,
&
come
to
our selues
vpon
this
ground
.
That
all
sauing
knowledge
is
to
be
deriued
from
Christ
consider
wee
thus
much
,
There
is
no
comfort
in
the
knowledge
of
God
out
of
Christ
,
&
much
lesse
in
the
knowledge
of
any
other
thing
.
that
for
vs
to
know
any
thing
out
of
Christ
,
though
the
thing
it selfe
be
good
,
yea
euen
goodnesse
it selfe
,
yea
God
himselfe
,
yet
there
is
no
comfort
in
such
knowledge
out
of
Christ
,
wee
know
him
but
as
an
angry
iudge
,
and
as
a
God
clothed
with
iustice
and
iudgement
against
vs
,
yea
to
descend
lower
to
things
familiar
,
and
of
daily
vse
with
vs
,
to
know
things
giuen
vnto
vs
of
God
,
either
spirituall
or
temporall
,
either
concerning
the
good
of
our
soules
as
the
worde
and
Sacraments
,
&c.
or
the
good
of
our
bodies
,
as
meate
,
drinke
,
apparell
,
house
or
land
,
&c.
to
know
these
things
to
bee
blessings
of
God
,
is
not
sufficient
,
that
is
no
comfortable
knowledge
,
yet
many
rest
in
that
knowledge
,
&
think
it
●nough
if
they
can
say
,
God
hath
blessed
them
with
such
〈◇〉
such
things
,
the
heathens
were
able
to
say
so
,
there
i●
〈◇〉
comfort
in
such
knowledge
,
our
knowledge
of
things
〈◇〉
vs
of
God
must
goe
a
step
further
,
it
must
be
ground●d
〈◇〉
Christ
that
it
may
be
comfortable
:
we
must
labor
to
know
good
things
giuen
vs
,
not
onely
to
be
blessings
of
God
in
themselues
,
but
blessings
to
vs
,
in
and
by
Iesus
Christ
,
〈◇〉
must
endeuor
to
vse
the
Apostles
form
of
praise
&
thank●giuing
;
blessed
be
God
who
hath
blessed
vs
with
spirit●●●
yea
&
with
the
temporall
blessings
we
do
enioy
,
in
Christ
.
Some
may
say
how
is
that
to
be
done
?
Labor
to
haue
part
in
the
merit
of
Christ
,
to
apprehend
and
apply
the
merit
of
his
death
to
thy selfe
,
then
thou
shalt
know
with
comfort
,
that
the
good
things
vouchsafed
vnto
thee
,
are
giuen
as
pledges
of
Gods
loue
,
and
are
blessings
to
thee
,
in
and
by
his
merit
,
and
if
thy
knowledge
bee
not
thus
grounded
in
Christ
,
it
is
so
far
from
being
comfortable
,
as
it
doth
let
thee
vnderstand
to
thy
discomfort
,
that
the
good
things
giuen
vnto
thee
are
but
giuen
thee
to
leaue
thee
without
execuse
,
&
for
further
encrease
of
thy
condemnation
.
Let
this
bee
thought
on
,
&
let
it
stir
vs
vp
to
labour
to
haue
our
knowledge
of
al
things
we
enioy
in
this
life
,
grounded
in
the
merit
of
Christ
,
the
storehouse
and
fountaine
of
all
sauing
knowledge
.
The
next
thing
wee
are
to
marke
is
,
that
the
knowledge
of
things
needfull
to
be
knowne
to
saluation
,
laid
vp
in
Christ
,
is
deliuered
,
not
in
plaine
termes
,
but
vnder
this
comparison
,
(
the
treasure
of
wisedome
&
knowledge
)
hence
we
may
take
vp
this
conclusion
.
That
sauing
knowledge
,
or
knowledge
&
wisedom
vnto
saluation
,
which
is
to
be
found
only
in
Christ
,
is
a
thing
of
great
price
,
Sauing
knowledge
found
only
in
Christ
is
a
thing
most
precious
.
it
is
a
treasure
of
inestimable
worth
and
excellency
,
the
Apostle
sets
it
downe
as
a
thing
whereof
he
was
fully
resolued
that
nothing
in
the
world
was
able
to
come
neere
the
worth
and
excellency
of
this
,
other
things
compared
with
this
,
he
held
them
as
losse
&
dung
,
yea
doubtlesse
(
saith
hee
)
I
think
all
things
but
losse
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
,
for
whom
I
haue
counted
all
things
losse
,
and
doe
iudge
them
to
bee
dung
,
that
I
might
win
Christ
,
he
saith
he
esteemed
not
,
he
made
no
account
of
knowing
any
thing
saue
Iesus
Christ
&
him
crucified
,
ioyne
to
this
that
of
the
wiseman
,
where
he
saith
the
marchandize
of
this
is
better
then
the
marchandize
of
siluer
,
and
the
gaine
thereof
is
better
then
gold
,
Prou.
3.14.15.16.17.18
.
it
is
more
precious
then
pearles
,
and
all
things
that
thou
canst
desire
,
are
not
to
be
compared
vnto
her
,
&c.
The
reason
of
this
is
plaine
.
Sauing
knowledge
is
a
thing
of
greater
worth
then
any
thing
in
the
worlde
,
because
it
concernes
our
euerlasting
good
,
the
good
of
our
bodies
and
soules
for
euer
,
other
things
concerne
but
our
temporary
good
onely
in
the
time
of
this
life
,
what
shall
it
profite
a
man
saith
our
Sauiour
though
hee
winne
the
whole
worlde
,
if
hee
loose
his
owne
soule
,
Mat
.
16.26
.
where
hee
giues
vs
to
vnderstand
,
that
if
a
man
should
gaine
the
whole
world
,
it
would
doe
him
no
good
,
and
all
in
respect
of
his
euerlasting
good
,
that
gaine
may
stand
with
the
losse
of
heauen
and
euerlasting
happinesse
,
therefore
sauing
knoweledge
found
in
Christ
,
is
a
thing
of
farre
greater
woorth
then
any
thing
in
the
world
.
Now
this
beeing
so
,
that
sauing
knowledge
in
Christ
is
so
excellent
a
treasure
wee
must
labour
to
bee
perswaded
of
the
excellency
of
it
,
We
must
labour
to
be
perswaded
of
the
excellency
of
sauing
knowledge
,
&
to
affect
it
according
to
the
excellency
of
it
.
and
to
bee
affected
towardes
it
accordingly
,
wee
must
haue
our
affections
enlarged
,
and
haue
euen
a
couetous
desire
after
this
same
heauenly
treasure
(
this
is
an
holy
couetousnesse
)
yea
,
with
the
wise
Merchant
,
Mat
.
13.45
.
that
seeketh
good
pearles
,
and
hauing
found
this
pearle
of
great
price
,
wee
are
to
sell
all
wee
haue
,
wee
are
to
renounce
all
that
nature
hath
endued
vs
withall
and
to
despise
and
set
light
by
all
the
profits
,
pleasures
,
honours
and
preferments
of
this
life
that
wee
may
purchase
this
pearle
of
such
excellent
woorth
;
and
this
exhortation
was
neuer
more
needefull
then
now
in
these
dayes
wherein
most
men
and
women
haue
their
hearts
set
vppon
the
world
,
and
though
they
haue
liberty
and
opportunity
,
yea
,
perswasion
and
encouragement
,
to
store
vp
the
treasures
found
in
Iesus
Christ
,
yet
they
through
greedy
desire
of
the
corruptible
and
casuall
treasures
of
the
world
,
are
wholly
withheld
from
seeking
this
one
thing
onelie
necessary
,
what
is
the
cause
of
this
,
let
vs
consider
the
cause
of
it
,
that
finding
that
,
wee
may
labour
to
remooue
it
,
that
so
the
effect
may
fall
to
the
ground
,
surely
,
the
cause
of
it
is
this
,
men
are
possessed
with
that
conc●●t
,
of
the
Laodiceans
,
Reuel
.
3.17
.
that
they
are
rich
,
and
neede
not
the
riches
of
Christ
,
to
make
them
truely
rich
,
they
finde
not
themselues
to
stand
in
neede
of
the
precious
treasures
found
in
Christ
to
enrich
them
,
they
goe
on
in
a
fearefull
dulnesse
and
deadnesse
of
heart
,
and
doe
neyther
see
nor
feele
their
owne
pouerty
,
and
wretchednes
.
Happily
some
will
say
we
confesse
our selues
to
bee
sinners
,
therefore
wee
cannot
thinke
such
a
wicked
thought
,
Ob.
that
we
haue
no
need
of
Christ
.
I
answere
to
them
that
plead
thus
for
themselues
,
it
may
be
they
confesse
themselues
to
be
sinners
,
and
yet
withall
,
they
thinke
not
that
they
stand
in
such
neede
of
Christ
as
they
do
,
(
for
consider
it
)
do
they
not
many
times
confesse
themselues
to
be
sinners
only
in
generall
manner
;
that
all
men
are
sinners
,
and
they
among
the
rest
?
but
come
we
to
the
tryall
with
them
in
particulars
,
doe
they
not
then
goe
about
to
extenuate
,
and
to
excuse
their
sins
,
accounting
great
sinnes
,
little
sinnes
,
as
breaking
of
the
Sabbaoth
,
customary
swearing
and
the
like
,
I
appeale
to
themselues
,
whether
it
bee
not
so
with
many
,
now
where
these
things
are
,
though
the
mouth
say
I
am
a
sinner
,
yet
the
heart
saith
no
,
I
stand
not
in
such
need
of
Iesus
Christ
,
and
this
is
that
which
makes
men
not
to
value
the
riches
of
Iesus
Christ
as
they
ought
,
we
must
therefore
labour
to
find
our selues
stand
in
neede
of
the
rich
treasure
found
in
Christ
,
yea
that
wee
stand
in
need
of
his
precious
bloud
to
wash
away
the
least
of
our
sinnes
,
and
that
without
the
rich
grace
and
mercy
of
God
in
Iesus
Christ
,
the
least
of
our
sinnes
makes
vs
liable
to
the
curse
and
euerlasting
perdition
,
and
then
we
shall
account
the
treasure
of
sauing
knowledge
found
in
Iesus
Christ
more
precious
then
all
the
riches
in
the
world
.
Consider
wee
further
but
this
one
thing
sauing
knowledge
in
Christ
will
stand
by
vs
and
comfort
vs
when
all
things
in
the
worlde
forsake
vs
,
Note
.
doe
not
wee
see
riches
taken
away
from
men
,
or
elsemen
taken
suddenly
away
from
their
riches
,
neither
their
siluer
nor
their
golde
is
able
to
deliuer
them
in
the
daie
of
the
Lords
wrath
,
&c.
Zephan
.
1.18
.
but
sauing
knowledge
in
Christ
is
durable
riches
,
Pro
.
8.18
.
it
is
a
treasure
that
will
continue
for
euer
and
minister
comfort
in
the
greatest
extremity
.
Let
vs
then
in
wisedome
affect
this
treasure
and
seeke
after
it
and
euen
despise
all
things
in
the
world
in
respect
of
it
,
that
so
we
may
lay
vp
in
store
a
good
foundation
against
the
time
to
come
.
One
thing
more
obserue
we
,
the
Apostle
saith
the
excellent
and
precious
knowledge
of
things
needfull
to
bee
knowne
to
saluation
are
hid
in
Christ
.
This
considered
,
together
with
the
relatiue
to
whom
i●
is
hid
(
namely
)
to
naturall
men
,
doth
offer
this
knowne
conclusion
.
That
sauing
knowledge
found
in
Christ
though
it
h●●
a
thing
of
great
price
,
The
excellency
and
worth
of
sauing
knowledge
is
not
known
to
euery
man
.
yet
it
is
not
apparant
to
〈◇〉
mans
eye
,
euery
man
seeth
not
the
lustre
and
beauty
●f
this
pretious
knowledge
,
euery
mans
minde
is
not
〈◇〉
to
comprehend
the
worth
of
it
,
no
not
any
mans
mind
but
onely
their
minds
that
are
opened
and
enlightned
by
the
Spirit
of
God
,
Math
.
16.17
.
our
Sauiour
saith
to
Pet●●
,
vpon
his
confession
that
he
was
the
Christ
,
flesh
&
bloud
had
not
reuealed
that
vnto
him
,
but
his
Father
which
it
i●
heauen
1.
Cor
.
2.14
.
the
naturall
man
perceiueth
not
th●
things
of
the
spirit
of
God
:
for
they
are
foolishnesse
vn●●
him
,
neither
can
hee
know
them
,
hee
hath
neither
pow●●
nor
possibility
in
himselfe
to
know
them
,
let
him
labo●●
and
striue
neuer
so
much
,
why
?
because
they
are
spiritually
discerned
.
The
reason
is
,
(
as
I
haue
heeretofore
shewed
.
)
Because
there
is
no
seed
of
sauing
knowledge
in
nature
,
it
is
abo●e
the
reach
of
nature
created
in
the
state
of
innocency
;
much
more
of
nature
in
the
state
of
sinne
and
corruption
.
Now
then
is
it
so
,
that
sauing
knowledge
found
in
Christ
,
being
a
most
excellent
treasure
is
not
knowne
,
much
lesse
est●emed
so
to
be
,
but
onely
of
them
,
to
whom
it
pleaseth
God
to
discouer
it
,
is
it
a
treasure
hidden
&
kept
close
from
the
sight
of
many
in
the
world
?
Let
then
as
many
as
haue
it
reuealed
vnto
them
b●e
thankfull
to
God
;
it
is
esteemed
a
great
fauor
if
a
rich
king
shew
to
any
the
house
of
his
Treasure
.
Wee
read
Isai
.
39.2
.
that
Hezekiah
to
gratifie
the
King
of
Babels
Ambassadour
that
brought
him
letters
and
a
present
,
They
that
haue
the
excellency
of
sauing
knowledge
reuealed
vnto
them
are
to
be
thankful
to
God
for
the
same
.
shewed
them
the
house
of
the
treasures
,
the
siluer
and
the
gold
,
and
the
spices
,
and
the
pretious
oyntment
,
and
all
the
house
of
his
armour
,
&c.
how
great
a
fauour
then
is
it
for
the
Lord
,
the
King
of
heauen
and
earth
,
to
shew
to
vs
,
yea
to
giue
vs
eies
to
see
with
comfort
,
the
riches
and
treasures
found
in
his
treasury
euen
in
Iesus
Christ
better
then
all
the
riches
and
treasures
of
the
world
,
how
much
are
wee
in
this
regard
bound
to
magnifie
the
Lords
mercy
,
hee
hath
not
so
dealt
with
euery
one
,
we
may
see
thousands
left
in
this
blindnes
not
able
to
see
the
things
wee
see
,
yea
wee
may
see
in
them
our
owne
image
,
what
wee
were
before
the
Lord
put
a
difference
betweene
them
and
vs.
Let
it
therefore
stir
vp
as
many
as
haue
their
eyes
opened
to
see
with
comfort
the
rich
treasures
found
in
Christ
,
to
magnifie
and
praise
the
Lord
for
so
great
a
mercy
;
yea
let
our
hearts
be
enlarged
,
and
mouthes
opened
to
praise
the
Lord
for
the
comfortable
sight
of
this
excellent
treasure
when
it
pleaseth
him
to
strip
vs
of
earthly
riches
which
happely
we
had
in
great
aboundance
.
Let
vs
in
such
a
case
and
time
with
Dauid
Psal
.
42.11
.
Psal
.
42.11
.
rouse
vp
our
fainting
soules
and
say
,
why
art
thou
cast
downe
my
soule
?
and
why
art
thou
disquieted
within
me
?
Waite
on
God
,
for
I
will
yet
notwithstanding
all
this
giue
thanks
to
the
Lord
.
It
is
the
councell
of
the
preacher
,
Eccles
.
7.16
.
In
the
day
of
wealth
bee
of
good
comfort
,
and
in
the
day
of
affliction
consider
,
and
what
is
a
man
,
that
is
the
childe
of
God
,
then
consider
?
surely
among
other
things
this
,
that
God
hath
opened
to
him
the
dore
of
his
Iewell
house
,
and
let
him
see
to
his
great
comfort
the
tresures
that
are
found
in
Christ
;
this
a
child
of
God
ought
to
consider
in
time
of
the
losse
of
outward
riches
,
the
consideration
of
this
will
swallow
vp
all
greefe
for
the
losse
of
those
things
,
&
make
him
still
lift
vp
his
heart
and
open
his
mouth
to
blesse
the
Lord
and
to
say
with
Dauid
,
I
will
yet
giue
him
thanks
,
for
notwithstanding
I
haue
suffered
great
losse
in
outward
things
,
yet
I
still
see
to
my
comfort
the
Treasures
that
are
found
in
Christ
,
and
I
haue
still
my
part
in
them
which
are
better
then
all
the
treasures
in
the
world
.
VER
.
4.
And
this
I
say
lest
any
man
should
beguile
y●●
with
entising
words
.
In
this
verse
is
laid
downe
the
second
generall
proposition
handled
in
this
chapter
The
second
generall
proposition
handled
in
this
chapter
.
(
namely
)
this
.
That
all
things
out
of
Christ
are
meere
deceit
and
nothing
worth
.
And
this
proposition
is
deliuered
together
with
the
Apostles
purpose
in
propounding
of
the
former
,
that
he
laid
before
the
Colossians
the
former
proposition
to
this
end
,
that
they
might
not
bee
deceiued
by
any
thing
tendered
vnto
them
out
of
Christ
,
all
things
out
of
him
being
meer●
deceit
,
the
connexion
is
this
.
I
tell
you
that
in
Christ
is
to
bee
found
full
and
perfect
knowledge
of
all
things
needfull
to
saluation
,
and
thi●
I
speake
to
this
end
,
that
you
may
be
kept
from
seduce
〈◇〉
of
deceauers
,
such
as
goe
about
to
thrust
vpon
you
any
thing
out
of
Christ
in
the
matter
of
saluation
,
I
tell
you
their
wordes
are
but
entising
flattering
wordes
,
their
p●●pose
is
to
beguile
you
,
this
I
say
least
any
should
beguile
you
,
&c.
So
then
in
this
verse
wee
haue
the
end
of
the
propounding
of
the
former
proposition
,
that
it
was
to
keepe
the
Colossians
from
beeing
deceiued
by
seducers
,
together
with
the
manner
and
meanes
whereby
false
impostors
,
and
false
teachers
commonly
vse
to
deceiue
(
namely
)
by
entising
words
,
somethings
are
to
bee
cleered
in
the
words
of
this
verse
,
the
word
translated
(
beguile
)
doth
properly
signifie
to
deceiue
the
ignorant
,
and
simple
in
reasoning
with
them
,
thrusting
vpon
them
an
error
by
false
and
deceitfull
arguments
,
and
reasons
(
with
entising
words
)
(
that
is
)
with
colourable
speech
,
probable
and
plausible
,
carrying
a
shew
of
truth
,
when
indeede
there
is
no
truth
in
it
,
and
hauing
in
it
a
power
to
perswade
.
Thus
then
the
words
are
to
be
conceiued
.
This
I
say
least
any
man
in
reasoning
with
you
cunningly
and
deceitfully
should
deceiue
you
,
and
impose
errours
vpon
you
,
and
that
by
m●anes
of
his
faire
probable
and
deceitfull
speech
.
First
,
we
are
heere
to
marke
,
that
the
Apostle
taught
the
Colossians
,
that
in
Christ
is
found
full
and
perfect
knowledge
of
all
things
needfull
to
saluation
,
not
onely
to
this
end
,
that
they
might
know
this
and
beleeue
it
,
but
that
they
might
by
the
knowledge
of
it
be
kept
from
errour
,
that
they
might
thereby
be
armed
and
made
able
to
stand
against
cunning
seducers
,
such
as
should
goe
about
to
beguile
them
,
and
to
corrupt
them
with
errour
,
vnder
colour
of
truth
by
faire
,
slattering
,
plausible
speeches
.
This
obserued
the
conclusion
following
hence
is
this
.
That
sound
knowledge
of
the
truth
,
is
not
only
good
in
it selfe
,
but
also
an
excellent
preseruatiue
against
the
delusions
of
subtill
seducers
,
Sound
knowledge
of
the
truth
is
not
onely
good
in
it selfe
,
but
it
is
also
an
excellent
preseruatiue
against
the
delusions
of
cunning
seducers
.
and
a
notable
meanes
to
keepe
vs
from
being
deceiued
by
such
as
labour
to
corrupt
vs
with
errour
.
We
finde
it
worthily
expressed
by
Solomon
,
Prou
2.10.11.12
.
When
wisedome
entreth
into
thine
heart
,
and
knowledge
delighteth
thy
soule
.
Then
shall
counsell
preserue
thee
,
and
vnderstanding
shall
keepe
thee
.
And
deliuer
thee
from
the
euill
way
,
and
from
the
man
that
speaketh
froward
things
,
(
that
is
)
from
the
man
whose
mouth
vttereth
error
,
false
doctrine
,
or
enticement
to
sin
,
Eph.
4.
the
Apostle
shewes
that
Christ
gaue
gifts
to
men
,
some
to
be
Apostles
,
&
some
Prophets
,
&
some
Euangelists
&
some
Pastors
&
teachers
,
ver
.
11.
for
the
building
vp
of
his
body
the
Church
,
in
faith
&
knowledge
,
&
then
ver.
the
14.
he
shewes
the
vse
of
that
knowledge
(
namely
)
this
that
wee
henceforth
be
no
more
children
wauering
,
&
carried
about
with
euery
wind
of
doctrine
,
by
the
deceit
of
men
&
with
craftinesse
,
whereby
they
lay
wait
to
deceiue
.
But
that
we
might
bee
prouided
against
the
deceit
and
craftinesse
of
men
,
which
is
a
plaine
proofe
of
the
point
in
hand
,
that
sound
knowledge
is
a
notable
means
to
preserue
vs
from
being
ouertaken
by
the
craft
of
Seducers
;
and
the
reason
and
ground
of
this
is
,
that
we
find
Heb
.
5.14
.
such
as
haue
sound
knowledge
of
the
truth
,
haue
their
wits
exercised
to
discerne
betweene
good
and
euill
,
betweene
light
and
darkenesse
,
they
carry
a
light
within
them
(
which
is
index
sui
&
obliqui
,
whereby
they
are
able
to
discouer
what
is
agreeable
to
the
truth
,
and
what
is
erronious
and
contrary
to
the
truth
,
and
so
cannot
be
ouer-reached
and
circumuented
by
such
as
goe
about
to
deceiue
them
with
errour
;
would
we
then
in
these
dangerous
dayes
wherein
so
many
lie
in
wait
to
seduce
,
and
wee
see
some
drawen
to
popery
,
some
to
Brownisme
,
some
to
one
errour
,
and
some
to
another
,
would
we
be
preserued
and
kept
vpright
in
the
truth
in
the
middest
and
throng
of
many
deceiuers
gone
out
purposely
to
deceiue
,
who
compasse
sea
and
land
to
make
a
childe
of
the
Diuell
like
to
themselues
;
then
let
vs
labor
for
sound
knowledge
of
the
truth
,
If
we
would
be
kept
vpright
in
the
truth
in
the
throng
of
many
deceiuers
we
must
labor
for
sound
knowledge
of
the
truth
.
vse
with
diligence
the
ordinances
of
God
appointed
to
that
end
to
beget
knowledge
,
it
is
a
reasoning
of
the
flesh
,
and
a
beguiling
argument
forced
vpon
some
men
by
strong
delusion
of
Satan
,
to
say
thus
,
there
be
many
seducers
,
many
that
goe
about
to
deceiue
,
therfore
we
wil
neither
hear
one
nor
other
,
or
if
we
heare
we
will
beleeue
neuer
a
Preacher
of
them
all
,
this
is
not
the
way
to
keepe
our selues
from
being
deceiued
,
no
,
this
is
the
way
to
make
vs
a
fit
prey
for
seducers
,
to
seaze
vpon
,
such
men
as
vse
thus
to
speake
will
heare
and
beleeue
prophane
and
filthy
persons
,
such
as
will
lead
th●n
to
lust
and
lewdnesse
,
to
drunkennesse
and
all
exc●sse
of
riot
,
they
will
heare
and
beleeue
such
as
will
fill
their
eares
with
false
tales
,
and
slanderous
reports
,
and
poyson
their
hearts
with
malice
against
their
brethren
,
but
they
hold
it
dangerous
to
heare
and
beleeue
such
as
labour
to
instruct
them
in
the
truth
;
as
if
there
were
no
danger
of
contagion
but
from
them
,
it
is
all
one
as
if
they
should
thus
speake
,
there
is
none
more
subiect
to
be
drawen
out
of
the
way
,
then
such
as
vse
the
best
meanes
to
know
the
right
way
,
or
there
is
much
poyson
scattered
in
many
places
,
therefore
at
any
hand
take
heed
of
preseruatiues
against
it
,
for
what
is
it
but
sound
knowledge
of
the
truth
,
gotten
by
carefull
,
and
conscionable
attending
on
the
meanes
,
that
will
descry
the
venome
of
pestilent
opinions
,
and
preserue
vs
from
infection
by
them
,
and
make
vs
able
to
try
all
things
and
to
hold
that
which
is
good
,
let
vs
then
labour
for
soundnes
of
knowledge
.
But
will
some
say
,
alas
,
I
am
a
poore
simple
man
or
woman
,
who
will
euer
offer
to
seduce
me
?
popish
inchanters
or
other
seducers
will
neuer
meddle
with
mee
,
they
will
rather
deale
with
such
as
are
eminent
in
place
or
quality
,
such
as
bee
of
some
note
in
Church
or
Common-wealth
.
Indeed
,
the
Diuell
will
especially
labour
to
corrupt
such
persons
,
knowing
that
their
seduction
is
a
matter
of
consequence
,
and
that
it
will
draw
with
it
many
others
,
yet
thou
whosoeuer
thou
art
,
be
thou
neuer
so
poore
or
simple
,
hast
a
soule
to
saue
,
as
precious
to
the
Lord
as
the
soule
of
the
greatest
,
therefore
thou
hast
iust
cause
to
looke
to
thy selfe
,
the
Diuell
by
his
instruments
will
be
tempering
with
thee
,
to
corrupt
thee
with
errour
;
whom
do
lurking
corner
creepers
so
much
prey
vpon
as
those
that
be
simple
?
the
Apostle
sayth
,
2.
Tim
.
3.6
.
that
deceiuers
creepe
into
houses
,
and
lead
captiue
simple
women
,
laden
with
sinnes
,
and
led
with
diuerse
lusts
,
plead
not
therefore
thy
simplicity
as
sufficient
to
protect
and
sheild
thee
from
the
assault
of
seducers
,
but
labour
thou
for
soundnesse
of
knowledge
,
that
thou
mayst
be
armed
against
their
detestable
errours
,
and
for
encouragement
remember
the
comfortable
call
of
wisedome
,
Prou.
9.4
.
who
so
is
simple
let
him
come
hither
,
&c.
The
next
thing
we
haue
heere
to
marke
is
,
that
the
Apostle
sayth
,
not
least
any
should
force
,
or
by
violence
driue
you
from
this
truth
,
but
least
any
should
beguile
you
,
and
vnder
the
colour
of
reason
deceiue
you
,
and
least
any
by
paralogisme
and
deceitfull
reasoning
with
you
,
should
draw
you
to
errour
,
hence
ariseth
this
conclusion
,
That
in
matters
of
faith
wee
haue
greater
cause
to
feare
deceit
and
seducement
then
violence
In
matters
of
faith
and
religion
there
is
greater
danger
from
seducement
then
from
violence
.
in
matter
of
religion
there
is
greater
danger
of
corruption
by
smooth
deceiuers
,
then
there
is
of
hurt
by
open
persecutours
,
2.
Cor
.
11.2
.
the
Apostle
fayth
,
in
this
regard
hee
was
iealous
ouer
the
Corinthians
,
and
verse
3.
he
feared
least
the
Serpent
beguiled
Eue
through
his
subtilty
,
so
their
mindes
should
hee
corrupt
from
the
simplicity
that
is
in
Christ
,
hee
sheweth
the
reason
of
that
iealousie
and
feare
verse
13.14.15
.
because
false
Apostles
were
deceitfull
workers
,
transforming
themselues
into
the
Apostles
of
Christ
,
and
no
maruell
sayth
the
Apostle
,
for
Satan
,
whose
ministers
they
are
,
i●
transformed
into
an
Angell
of
light
,
and
therefore
it
is
no
great
thing
,
though
his
ministers
bee
so
,
the
reason
of
the
Apostle
stands
thus
,
which
is
also
a
reason
and
proofe
of
the
point
in
hand
.
False
teachers
and
deceiuers
carry
before
them
a
semblance
,
and
make
shew
of
the
truth
of
religion
,
of
piety
&
of
goodnes
,
&
by
that
means
do
easily
get
within
mens
bosoms
,
and
seat
themselues
vpon
their
hearts
without
resistance
,
the
opinion
that
is
had
of
their
piety
and
goodnes
,
giues
easie
passage
to
their
coloured
poyson
,
to
enter
into
the
very
bowels
of
mens
soules
,
but
as
for
open
persecutours
they
haue
no
such
aduantage
their
malice
and
madnesse
is
euident
to
euery
man
,
and
may
better
be
auoyded
,
and
therfore
they
are
lesse
dangerous
then
cunning
deceiuers
,
it
is
a
maxime
and
knowen
truth
,
taught
by
common
experience
,
that
a
kissing
&
embracing
enemy
is
far
more
dangerous
then
a
threatning
,
open
and
professed
fo●
,
the
Scripture
is
full
of
examples
of
this
kinde
,
Ioab
2.
Sam
.
29.9
.
Iudas
and
many
others
.
Now
this
being
so
,
that
in
matters
of
religion
,
there
is
greater
danger
of
corruption
from
seducers
,
We
must
warily
auoyd
the
pestilent
breath
of
deceiuers
in
matters
of
religion
.
then
of
hurt
by
open
persecutors
,
it
must
teach
vs
to
be
most
wary
that
the
pestilent
breath
of
deceiuers
neuer
infect
vs.
Let
vs
keepe
our
eares
from
harkening
to
their
smooth
perswasions
,
as
we
would
refraine
from
one
that
had
some
infectious
disease
vpon
him
,
and
let
vs
follow
the
counsell
of
our
Sauiour
,
Mat
.
7.15
.
beware
of
false
Prophets
,
which
come
to
you
in
sheepes
cloathing
,
but
inwardly
they
are
rauening
woolues
.
How
shall
we
know
false
teachers
?
Ob.
Our
Sauiour
hath
taught
vs
in
the
next
verse
,
yee
shall
know
them
by
their
fruits
.
And
that
this
rule
of
discerning
false
teachers
bee
not
mistaken
,
as
it
is
of
many
,
we
must
know
the
proper
fruit
of
a
Prophet
or
Teacher
,
as
he
is
a
Prophet
,
is
his
doctrine
,
it
is
not
his
life
and
conuersation
,
for
that
may
deceiue
vs
,
if
Saint
Paul
a
persecutour
was
vnblameable
,
touching
the
righteousnesse
which
is
in
the
Law
,
Phil
.
3.6
.
and
he
demeaned
himselfe
,
so
as
no
man
could
iustly
taxe
him
,
then
doubtles
a
deceiuer
,
who
puts
on
a
visard
of
holinesse
,
of
purpose
to
deceiue
may
seeme
to
vs
to
excell
in
holinesse
,
if
we
iudge
of
him
by
that
appearance
we
may
be
deceiued
,
it
is
therefore
the
proper
fruit
of
a
Prophet
as
he
is
a
Prophet
(
namely
)
his
doctrine
by
which
we
are
to
iudge
of
him
,
&
this
is
cleere
by
the
like
speech
,
Luk
.
6.44
.
euery
tree
{αβγδ}
,
if
then
the
doctrine
bee
good
,
the
teacher
as
hee
is
a
teacher
is
good
,
for
he
must
not
onely
be
a
teacher
,
but
a
patterne
of
good
works
,
with
vncorrupt
doctrin
,
with
grauity
and
integrity
,
Tit
.
2.7
.
if
then
we
would
know
a
true
teacher
from
a
false
,
let
vs
looke
to
his
doctrine
,
and
as
S.
Iohn
sayth
,
1.
Epist.
4.1
.
try
the
spirits
(
that
is
)
the
doctrines
of
men
,
if
we
finde
them
consonant
and
consenting
with
the
word
of
God
,
founded
on
Iesus
Christ
incarnate
,
and
propounding
spirituall
worship
of
God
,
agreeable
to
his
will
and
nature
,
then
is
the
teacher
a
true
teacher
,
but
if
otherwise
we
finde
his
doctrine
,
either
dissenting
from
the
word
,
or
not
grounded
on
Iesus
Christ
incarnate
,
or
as
the
Apostle
saith
,
Gal.
6.12
.
making
a
faire
shew
in
the
flesh
;
then
let
vs
take
heed
of
him
,
and
not
suffer
such
an
one
to
disgorge
his
venome
into
our
bosomes
,
there
is
greater
danger
from
him
then
from
an
open
and
professed
enemy
of
religion
;
and
that
wee
may
yet
further
see
the
danger
that
comes
by
deceiuers
,
consider
we
this
one
thing
,
Note
.
He
that
is
violently
forced
,
and
by
terrour
ouercome
,
and
by
extremity
of
tortures
and
paine
made
to
deny
the
knowen
truth
sinnes
greatly
,
yet
he
may
retaine
the
knowledge
of
the
truth
,
and
afterwards
he
may
repent
and
rise
againe
,
and
come
to
confesse
it
,
but
hee
that
is
drawen
away
by
imposters
and
deceit
,
not
only
falles
from
the
confession
of
the
truth
,
but
loseth
the
knowledge
of
the
truth
and
emb●●ceth
errour
in
steed
of
truth
,
&
at
length
comes
to
this
,
that
the
truth
hee
before
loued
and
confessed
hee
now
hates
,
and
doth
persecute
with
bitter
enmity
and
oppositions
against
it
,
examples
of
this
kind
we
haue
in
Scripture
as
Himineus
and
Philetus
,
Hermogenes
and
Alexander
the
copper
smith
.
Let
this
then
admonish
vs
to
take
more
then
ordinary
heed
of
deceiuers
,
We
must
warily
auoyd
the
infection
of
deceiuers
also
in
matters
of
life
&
maners
.
and
in
that
deceiuers
are
so
dangerous
we
are
to
thinke
vpon
it
further
,
and
it
must
teach
vs
most
warily
to
auoyd
the
infection
of
deceiuers
,
not
onely
in
matters
of
faith
,
but
in
matters
of
life
and
manners
,
for
doubtlesse
as
Salomon
sayth
,
Prou
,
11.9
.
an
hypocrite
with
his
mouth
hurts
his
neighbour
,
he
doth
not
onely
corrupt
his
minde
with
erroneous
opinions
,
but
many
time
stirre
vp
his
heart
to
sinnefull
lusts
,
and
peruert
his
wayes
to
vngodly
behauiour
:
In
plaine
termes
we
are
most
heedfully
,
and
warily
to
auoyd
such
as
perswade
vs
to
any
sinne
,
vnder
colour
of
pleasure
,
profit
or
preferment
,
and
so
seeke
to
beguile
vs
,
they
are
more
dangerous
enemies
of
our
soules
,
then
such
as
goe
about
to
force
vs
to
sin
,
and
we
are
in
speciall
manner
to
take
heede
of
our
owne
inborne
beguiling
enemy
,
I
meane
our
naturall
corruption
,
the
serpent
that
lies
in
our
owne
bosome
,
that
is
a
deceiuing
enemy
,
the
greatest
enemy
wee
haue
,
euen
greater
then
the
Diuell
though
he
bee
a
seducer
to
sinne
,
Note
.
the
Diuell
could
neuer
preuaile
to
bring
vs
to
any
sinne
but
by
meanes
of
that
,
it
may
seeme
strange
that
any
man
should
play
the
Sophister
with
himselfe
,
yet
thus
men
doe
,
by
meanes
of
their
owne
inborne
corruption
,
for
example
,
such
as
are
onely
hearers
of
the
word
,
&
not
doers
of
it
,
they
through
their
owne
corruption
thinke
all
is
well
enough
with
them
and
so
play
the
Sophisters
with
themselues
,
Iam
.
1
22.
be
ye
doers
of
the
word
and
not
hearers
only
deceiuing
your
owne
soules
,
this
beguiling
enemy
our
owne
corruption
▪
makes
men
many
times
thinke
they
haue
faith
,
when
indeed
it
is
nothing
but
pride
and
presumption
,
and
that
that
they
repent
when
it
is
nothing
but
a
deceitfull
counterfetting
and
hypocrisie
,
we
must
therfore
especially
take
heed
of
this
beguling
dangerous
enemy
.
Some
may
say
,
how
is
that
to
be
done
?
I
answer
,
first
together
with
the
examination
of
our
own
harts
,
with
a
search
made
to
find
out
the
depth
and
deceit
of
our
owne
corruption
,
wee
are
to
pray
for
strength
of
grace
against
it
,
and
neuer
rest
till
wee
receiue
the
Lords
answere
to
Paul
,
2.
Corinth
.
12.9
.
my
grace
is
sufficient
for
thee
.
Secondly
,
wee
are
to
carry
,
and
cherish
in
our
hearts
an
vniuersall
hatred
of
all
and
euery
sinne
,
Psal
.
119.128
.
I
esteeme
all
thy
precepts
most
iust
,
and
hate
all
false
waies
;
and
not
to
giue
libertie
to
our
owne
corruption
,
to
breake
out
into
any
knowne
sinne
,
we
cannot
but
sinne
as
long
as
we
are
in
this
life
,
but
let
it
be
against
our
purpose
,
and
if
we
thus
search
and
finde
out
owne
corruption
,
and
be
instant
with
the
Lord
for
strength
of
grace
against
it
,
&
carry
in
a
vniuersall
hatred
of
euery
knowen
sinne
,
we
shall
be
able
,
in
some
measure
,
to
decline
the
deceit
of
our
owne
beguiling
corruption
.
Come
we
to
the
manner
and
means
whereby
false
teachers
vse
to
deceiue
in
the
wordes
following
(
with
entising
words
)
That
which
is
offered
vnto
vs
from
hence
,
is
this
.
That
false
teachers
haue
for
the
most
part
sweet
tongues
,
False
teachers
for
rhe
most
part
h●ue
sweet
tongues
as
the
Lord
saith
by
his
Prophet
Ierem
.
23.31.32
.
Behold
I
will
come
against
the
Prophets
,
saith
the
Lord
,
which
haue
sweet
tongues
&c.
deceiuers
commonly
bring
probable
reasons
and
perswasiue
arguments
,
and
as
the
Apostle
saith
,
Rom.
16.18
.
with
faire
speech
they
deeiue
the
simple
,
and
the
reason
of
this
is
.
Because
the
Diuell
knowes
the
force
of
this
weapon
,
the
power
of
a
flattering
perswasiue
speech
,
he
vsed
it
himselfe
in
his
first
temptation
ye
shall
be
as
Gods
,
&c.
and
preuailed
;
therefore
hee
sends
foorrh
his
Ministers
furnished
with
this
power
,
that
as
true
Teachers
come
in
the
euidence
of
the
Spirit
of
God
;
so
false
teachers
in
demonstration
of
the
spirit
of
Satan
,
with
all
deceiueablenesse
both
of
word
and
deed
.
This
may
serue
,
not
onely
to
let
vs
see
,
whence
it
is
that
many
at
this
day
are
deceiued
by
Popish
seducers
,
We
are
not
to
esteeme
of
aany
speech
in
matters
of
faith
by
the
outward
hebit
and
forme
of
words
.
because
they
come
prouided
with
intising
and
glosing
speaches
,
and
haue
taught
their
tongues
to
speake
lies
,
&c.
Ierem
.
9.5
.
And
vnder
glorious
titles
of
Church
,
of
Councels
,
Fathers
,
Antiquity
,
Consent
,
&c.
haue
insnared
many
a
simple
soule
:
but
it
serues
also
,
to
teach
vs
,
not
to
esteeme
of
any
speech
,
especially
in
matters
of
faith
,
by
the
outward
habite
and
forme
of
words
,
and
as
it
is
clothed
with
likelyhood
,
or
probability
,
for
so
wee
may
bee
deceiued
,
for
example
,
when
the
Papists
say
,
it
is
not
likely
that
our
prouident
Sauiour
Iesus
Christ
,
in
the
institution
of
the
Sacrament
of
his
Supper
,
would
deliuer
it
in
obscure
and
ambiguous
termes
,
because
that
might
cause
much
strife
,
and
contention
,
and
the
mistaking
of
it
might
breed
Idolatry
,
th●t
we
worship
for
Christ
,
that
which
is
not
Christ
,
or
impiety
,
that
wee
should
not
giue
to
it
,
beeing
Christ
,
God
,
and
man
,
diuine
honour
,
heere
is
a
probable
speech
,
but
indeed
no
truth
in
it
,
if
we
looke
beyond
the
probability
of
it
,
for
Christ
did
not
deliuer
his
mind
in
the
institution
of
the
sacrament
in
obscure
termes
,
but
after
the
manner
of
the
Scripture
in
such
termes
as
were
vsuall
and
common
to
sacraments
,
as
might
be
proued
,
againe
their
inference
that
the
mistaking
of
it
might
breed
idolatry
,
is
grounded
on
a
meere
deuice
of
their
owne
,
for
there
is
no
worship
due
to
the
sacrament
,
&
so
no
danger
of
idolatry
,
thus
then
we
see
we
are
not
to
esteem
of
any
speech
by
the
likelyhood
,
but
we
are
to
examine
the
substance
of
it
,
yea
,
let
vs
neuer
measure
any
doctrine
by
the
outward
manner
of
deliuering
of
it
:
it
is
iust
with
the
Lord
to
make
such
as
heare
men
in
respect
of
eloquence
&
outward
ornaments
,
to
heare
without
profit
,
because
they
depend
vpon
the
wit
of
men
,
and
not
vpon
the
wisdome
of
God
,
who
only
doth
create
the
fruit
of
the
lips
to
be
peace
Isay
.
17.19
.
a
speech
worthy
marking
,
it
is
as
proper
to
the
Lord
to
giue
peace
and
comfort
by
the
speech
of
man
,
as
to
giue
being
and
forme
to
a
creature
,
and
therefore
as
man
is
not
able
to
do
the
one
,
no
more
can
he
doe
the
other
,
so
it
is
iust
with
the
Lord
let
them
heare
without
profit
who
depend
vpon
the
wit
and
eloquence
of
man
.
VER
.
5.
For
though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
,
reioycing
and
beholding
your
order
,
and
your
stedf●st
faith
in
Christ
.
This
ver
.
dependeth
on
the
former
as
a
reeson
of
the
Apostles
care
expressed
in
the
former
ver
.
that
the
Colossians
might
be
kept
from
the
seducement
of
such
as
should
goe
about
to
beguile
them
with
enticing
words
the
reason
is
this
,
because
the
Apostle
was
acquainted
with
the
state
&
condition
of
their
Church
,
and
this
reason
is
couched
together
with
an
answer
to
a
question
they
might
make
,
how
he
should
come
to
the
knowledge
of
their
state
,
being
absent
,
and
far
remooued
from
them
,
to
this
the
Apostle
answers
that
though
he
was
absent
in
the
flesh
,
yet
was
he
with
them
in
the
Spirit
,
reioycing
and
beholding
their
order
and
their
stedfast
faith
in
Christ
.
This
is
the
summe
and
substance
of
this
verse
,
in
it
wee
haue
more
particularly
these
things
to
consider
.
First
,
a
preuention
of
a
question
that
might
be
made
by
the
Colossians
,
how
possibly
the
Apostle
could
come
to
be
acquainted
with
their
estate
,
seeing
he
was
absent
from
thē
this
the
Apostle
meets
withall
in
the
first
words
by
a
distinction
,
that
his
absence
was
in
regard
of
his
body
and
not
of
his
spirit
(
Though
I
be
absent
in
the
flesh
,
&c.
Now
because
there
might
yet
remaine
some
scruple
,
and
doubt
in
the
mindes
of
the
Colossians
,
admitting
his
presence
with
them
in
the
spirit
;
for
that
might
be
without
knowledge
of
their
estate
,
as
a
man
may
be
with
his
friends
far
distant
from
him
in
conceipt
,
in
mind
and
good
will
,
and
yet
bee
ignorant
of
their
estate
&
welfare
,
the
Apostle
therefore
in
the
second
place
sets
downe
the
effect
of
his
presence
in
the
spirit
with
the
Colossians
,
to
proue
that
he
was
present
with
them
,
not
in
bare
conceit
&
mind
,
but
so
as
he
was
acquainted
with
their
state
,
as
(
namely
)
that
it
brought
forth
ioy
&
reioycing
,
&
that
is
further
amplified
by
the
means
whereby
that
reioycing
was
wrought
(
namely
)
by
sight
,
and
not
by
heare
say
,
reioycing
and
beholding
,
which
doth
also
proue
the
truth
of
his
presence
with
them
in
the
spirit
,
that
he
was
so
present
▪
that
he
did
looke
on
them
,
as
if
hee
had
beene
bodily
present
,
and
that
his
beholding
of
them
,
is
further
enlarged
by
the
matter
and
obiect
of
it
,
and
that
twofold
,
beholding
their
order
and
stedfast
faith
in
Christ
,
that
hee
seeing
their
order
and
their
stedfast
faith
in
Christ
,
reioyced
.
Now
before
wee
come
to
handle
the
parts
of
this
verse
in
particular
one
thing
of
good
vse
and
consequence
is
to
be
obserued
from
it
in
generall
,
we
are
to
marke
that
this
verse
is
inferd
vpon
the
former
as
a
reason
of
the
Apostles
eare
,
expressed
in
the
former
verse
,
hee
was
carefull
that
none
should
beguile
them
,
why
so
?
because
he
was
present
with
them
in
his
spirit
and
saw
their
good
order
and
stedfast
faith
in
Christ
,
that
reason
is
to
be
marked
,
a
man
would
thinke
he
should
rather
haue
thus
reasoned
.
I
am
with
you
in
spirit
,
&
I
see
some
go
about
to
beguil
you
therfore
I
am
carefull
that
no
man
beguil
you
,
but
he
saith
not
so
,
but
I
see
your
good
order
,
therfore
I
am
carefull
that
no
man
seduce
you
;
from
this
manner
of
reasoning
wee
may
take
out
this
profitable
lesson
.
That
in
our
best
estate
when
we
thinke
our selues
most
free
from
danger
of
temptation
,
yea
,
When
we
thinke
our selues
most
free
from
danger
of
temptation
,
then
are
we
to
be
vigilant
and
wary
and
to
watch
ouer
our
own
harts
&
liues
.
Rom.
11.20
.
1.
Cor
.
10.12
.
when
we
find
our
selus
most
strong
by
the
strength
of
grace
&
faith
to
withstand
the
assaults
&
temptations
of
Satan
,
or
his
in
struments
laboring
to
beguile
vs
,
&
to
draw
vs
to
error
in
iudgment
,
to
lust
of
hart
,
or
to
any
sinfull
action
,
euen
then
are
we
to
bee
vigilant
,
circumspect
&
wary
,
&
to
watch
ouer
our
owne
harts
&
liues
,
the
Apostle
was
carefull
to
keep
the
Colossians
from
seducement
,
when
he
knew
them
well
ordred
&
stedfast
in
faith
;
So
must
we
in
our
best
&
most
secure
estate
,
as
it
may
seeme
to
vs
,
feare
&
be
carefull
to
auoid
the
danger
of
temptation
,
the
Apostle
saith
to
such
as
stand
by
faith
,
be
not
high
minded
but
fear
,
&
let
him
that
thinketh
he
standeth
,
take
heed
least
he
fall
,
which
places
make
nothing
against
assurance
of
saluation
in
true
beleeuers
as
the
Papists
vrge
them
,
but
are
admonitions
to
stir
them
vp
to
vse
means
of
securing
themselues
,
by
warines
,
&
do
prooue
the
point
in
hand
,
that
euen
thē
when
we
stand
&
are
stedfast
in
faith
,
wee
are
with
all
circumspection
,
to
auoid
the
danger
of
temptation
,
if
we
call
to
mind
the
place
where
,
&
the
time
when
our
first
parents
were
deceiued
,
we
shal
easily
yeild
to
the
necessity
of
this
duty
,
the
place
where
they
were
tempted
,
seduced
and
ouerthrown
,
was
Paradice
,
the
time
when
,
in
their
state
of
innocency
.
Now
let
no
man
vpon
this
conclude
,
therfore
sinfull
men
though
they
be
true
beleeuers
may
wholly
&
finally
fall
from
God
,
for
there
is
not
the
same
reason
of
the
grace
&
creation
,
Note
.
&
the
grace
of
regeneration
,
by
the
grace
of
creation
man
,
or
Angell
hath
a
power
either
to
stand
or
fall
,
&
this
power
is
in
it selfe
but
by
the
grace
of
regeneration
such
feare
of
God
is
put
into
the
hearts
of
the
regenerate
,
Ier
.
32.40
.
that
they
shall
not
wholly
fall
from
God
,
&
this
power
of
not
falling
from
God
is
in
them
indeede
but
not
from
themselues
(
but
that
by
the
way
)
in
that
our
first
parents
were
tempted
&
fell
in
Paradice
in
time
of
their
innocency
,
it
makes
it
most
cleere
(
which
is
the
intention
of
my
speech
)
that
in
our
best
estate
,
we
are
not
to
be
secure
&
think
our selues
free
(
I
say
not
from
temptation
)
but
from
the
danger
of
temptation
;
&
therfore
in
our
best
estate
when
we
haue
most
strength
of
grace
,
we
are
to
be
vigilant
&
to
watch
ouer
our selues
,
least
Satan
circumuent
vs
,
we
see
our
duty
,
and
that
it
may
be
thought
vpon
with
profit
,
we
must
know
that
when
Satan
cannot
preuail
with
vs
to
make
vs
comit
grosse
sins
,
when
(
we
hauing
strength
of
grace
to
withstand
him
)
he
cannot
make
vs
sin
by
swearing
,
The
duty
vrged
by
an
argument
from
Sat●ns
subtilty
in
tempting
vs
to
sin
.
drunkennes
,
pride
in
apparell
or
other
like
fruits
of
ignorance
,
&
of
an
vnreformed
soule
,
then
hee
will
assaile
vs
with
some
spirituall
temptation
,
for
example
,
he
will
seeke
to
poison
our
soules
with
inward
pride
,
to
make
vs
(
if
possibly
he
can
)
to
swell
,
and
to
be
lift
vp
in
regard
of
that
very
grace
giuen
,
to
with
stand
temptation
,
we
therfore
(
euen
as
many
as
make
conscience
of
known
sins
)
are
to
watch
ouer
our
hearts
in
this
respect
,
least
Satan
get
within
our
harts
,
and
by
his
subtilty
crewe
be
aware
corrupt
them
,
with
this
secret
pride
,
&
consider
,
that
it
is
not
enough
for
vs
to
disallow
this
corruption
,
as
happily
at
the
hearing
of
this
exhortation
,
some
will
say
;
Oh
,
God
forbid
I
should
so
foget
my selfe
as
to
think
highly
of
that
strength
God
hath
giuen
me
,
&
to
be
lift
vp
wirh
a
conceit
of
that
,
I
know
it
to
be
a
sinne
,
and
I
vtterly
disallow
it
,
consider
I
say
,
that
this
is
not
sufficient
,
the
Diuell
will
suffer
vs
to
goe
thus
farre
as
in
iudgement
wee
disallow
it
,
so
in
affection
wee
must
humble
our selues
in
feare
and
prayer
before
the
Lord
,
knowing
this
,
that
at
one
time
or
other
,
wee
may
bee
tempted
and
sollicited
by
Satan
,
to
this
sinne
of
secret
pride
,
and
if
in
iudgement
onely
we
disallow
it
,
and
bee
not
humbled
in
feare
and
prayer
against
it
,
we
shall
not
be
able
to
stand
in
time
of
temptation
,
our
Sauiour
therefore
hath
taught
vs
,
and
he
often
repeats
it
,
that
wee
are
to
watch
and
pray
,
that
we
fall
not
into
temptation
,
it
is
woorth
our
marking
that
hee
sayth
,
Mark
.
13.33
.
take
heed
or
looke
,
watch
and
pray
,
for
ye
know
not
when
the
time
is
,
as
if
he
had
sayd
,
it
is
not
enough
for
you
to
looke
about
you
,
to
espy
this
or
that
sinne
,
but
you
are
to
watch
ouer
yourselues
in
regard
of
temptation
to
it
,
yea
,
to
bee
humbled
in
feare
and
prayer
,
that
you
may
be
strengthened
against
it
.
Come
wee
to
the
particular
parts
of
this
verse
,
Interpretation
.
and
first
of
the
preuention
of
the
question
,
the
Colossians
might
make
in
these
words
,
though
I
bee
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
,
by
the
word
(
flesh
)
wee
are
to
vnderstand
his
body
,
as
appeares
plainely
,
1.
Cor
.
5.3
.
and
by
the
word
(
spirit
)
the
minde
and
that
not
in
substance
,
or
any
essentiall
faculty
,
but
in
act
or
operation
of
his
mind
,
the
apprehension
or
vision
of
his
minde
,
and
that
in
truth
,
not
in
phantasie
,
his
minde
being
enabled
by
the
Spirit
of
God
,
truely
to
see
and
behold
the
state
of
the
Colossians
,
thus
then
these
wordes
are
to
bee
conceiued
,
though
I
bee
absent
from
you
in
my
body
,
yet
am
I
present
with
you
in
the
apprehension
and
vision
of
my
minde
,
enabled
by
the
Spirit
of
God
,
truely
to
see
and
behold
your
state
.
Many
things
might
hence
with
profit
be
noted
,
but
that
which
I
will
insist
vpon
is
this
,
hence
it
is
cleere
,
A
mans
body
and
his
minde
in
respect
of
the
apprehension
&
thoght
of
it
may
bee
farre
disioyned
one
from
the
other
.
that
a
mans
body
and
his
minde
,
in
regard
of
the
apprehension
,
cogitation
and
thought
of
it
,
may
be
farre
disioyned
,
the
body
may
be
in
one
placc
&
the
mind
in
another
,
the
Apostle
in
his
body
was
at
Rome
,
in
his
mind
with
the
Colossians
,
our
owne
experience
teacheth
this
,
we
can
witnes
it
,
that
our
bodies
are
sometimes
in
one
place
,
when
our
minds
are
in
another
,
if
we
desire
proofe
by
plaine
text
of
Scripture
Isa
.
29.13
.
this
people
,
saith
the
Lord
,
come
neer
vnto
me
with
their
mouth
,
and
honour
me
with
their
lips
,
but
haue
remooued
their
heart
far
from
me
,
againe
,
Ezek
.
33.31
.
the
Lord
saith
,
the
people
come
as
they
vse
to
come
,
and
sate
before
the
Prophet
,
&
heard
his
words
,
but
would
not
do
them
,
for
with
their
mouths
they
made
iests
,
their
hearts
were
wandering
after
their
couetousnesse
,
their
mindes
were
vpon
their
profits
in
the
world
.
We
see
then
the
truth
of
this
,
that
the
thought
of
the
minde
and
the
body
may
be
,
When
our
mindes
are
sent
out
of
our
bodies
in
the
thoughts
of
them
they
are
to
be
well
bestowed
.
&
are
sometime
farre
disioyned
.
We
are
therefore
to
take
heed
that
our
mindes
when
they
are
sent
out
of
our
bodies
be
well
bestowed
,
that
they
doe
not
straggle
and
and
wander
out
into
filthy
lusts
and
proud
imaginations
,
to
thinke
of
new
fashions
,
to
bitter
grudging
,
or
into
idle
,
vaine
&
foolish
conceits
it
is
accounted
by
many
for
a
part
of
mans
liberty
,
that
thought
is
free
,
but
they
that
take
that
liberty
,
are
brought
into
most
greeuous
slauery
,
to
becom
slaues
to
their
own
wicked
thoghts
and
vassals
to
the
Diuell
:
wee
must
remember
to
bestow
our
minds
wel
,
when
they
are
sent
out
of
our
bodies
,
in
the
cogitations
of
them
,
&
especially
in
the
actions
of
religion
and
diuine
worship
,
as
in
hearing
the
word
,
in
prayer
,
&c.
in
hearing
the
word
,
we
are
to
looke
that
our
thoughts
be
spent
vpon
the
word
deliuered
.
In
prayer
that
our
mindes
be
lift
vp
to
heauen
,
&
wholly
exercised
in
thinking
on
the
goodnes
,
mercy
,
truth
,
might
,
power
&
maiesty
of
the
Lord
to
whom
we
pray
,
Eccles
.
5.1
.
so
hath
our
Sauior
taught
vs
to
say
,
Our
Father
which
art
in
heauen
,
&c.
and
it
is
Solomons
reason
,
that
we
should
not
be
rash
with
our
mouths
,
nor
that
our
harts
should
be
hasty
to
vtter
a
thing
before
God
,
why
?
because
God
is
in
heauen
,
and
we
are
on
the
earth
,
therfore
in
praier
to
lift
vp
our
harts
,
&
to
spend
our
thoughts
wholly
in
thinking
on
the
power
,
goodnes
,
mercy
,
truth
and
glorious
Maiesty
of
the
Lord
.
Now
in
this
duty
many
are
much
defectiue
,
and
many
of
vs
in
time
of
praier
,
rather
think
of
any
thing
,
then
of
the
mighty
power
&
Maiesty
of
him
before
whom
we
stand
,
we
gaze
here
&
there
,
we
note
this
man
,
that
woman
,
their
gesture
,
their
apparell
,
yea
,
the
least
toy
that
is
about
them
,
or
els
our
minds
are
wandring
after
our
pleasures
or
profits
abroad
;
our
owne
hearts
can
tell
vs
,
that
thus
it
it
is
with
many
of
vs
,
and
this
being
so
,
we
must
know
it
is
iust
with
the
Lord
to
cast
out
our
petitions
,
&
to
returne
our
prayers
empty
vnto
vs
againe
,
yea
,
to
send
them
backe
with
a
curse
insteed
of
a
blessing
,
they
are
abominable
to
the
Lord
,
as
himselfe
hath
sayd
,
incense
is
an
abomination
vnto
me
,
&c.
why
was
incense
an
abomination
to
the
Lord
,
surely
,
because
such
as
offred
it
,
Isa
.
1.13
.
did
not
offer
it
with
inward
truth
of
a
sound
hart
,
so
if
our
praiers
be
offred
to
God
,
&
our
thoghts
be
carried
clean
away
from
him
,
they
are
abominable
to
him
,
and
the
sacrifice
of
fooles
.
Let
vs
then
labour
in
hearing
the
word
,
in
prayer
&
in
other
holy
exercises
,
to
set
our selues
in
the
presence
of
God
,
to
thinke
vpon
his
glorious
Maiesty
,
and
remember
withall
God
house
is
his
chamber
of
presence
,
wherein
we
offer
and
present
our
soules
and
the
secrers
of
our
harts
to
be
seene
and
censured
of
the
Lord
,
Come
wee
now
to
the
effect
of
the
Apostles
presence
with
the
Colossians
,
wherby
he
proues
that
he
was
present
with
them
in
spirit
(
namely
)
his
reioycing
,
the
word
reioycing
is
heere
to
be
taken
in
the
naturall
&
proper
signification
of
it
,
that
his
heart
was
affected
with
ioy
and
comfort
,
in
regard
of
the
good
order
he
saw
among
the
Colossians
,
wee
are
to
consider
this
effect
together
with
the
present
state
of
the
Apostle
,
he
was
then
absent
in
body
from
the
Colossians
,
yea
,
his
body
was
held
from
them
in
prison
at
Rome
,
when
he
thus
reioyced
for
their
good
order
,
and
stedfast
faith
,
he
was
then
in
his
owne
body
afflicted
,
when
his
hart
was
thus
affected
with
ioy
for
the
good
of
the
Colossians
,
this
considered
;
the
poynt
instruction
arising
from
hence
is
this
.
That
wee
are
not
to
suffer
our
soules
(
as
it
were
)
to
bee
drowned
in
our
owne
sence
and
feeling
,
either
of
good
or
euill
,
our
affections
of
ioy
and
sorrow
,
for
it
is
true
in
both
)
are
not
to
be
kept
within
compasse
of
that
we
feele
in
,
Our
ioy
and
our
sorrow
are
not
to
be
kept
within
compasse
of
that
we
feele
in
or
vpon
our selues
but
our
hearts
are
to
reioyce
or
to
be
greeued
as
occasion
is
offered
from
the
Church
of
God
.
or
vpon
our selues
,
but
our
hearts
are
to
bee
resolued
,
and
further
to
breake
out
either
in
ioy
or
sorrowe
,
as
occasion
is
offered
from
the
Church
,
and
people
of
God
,
wee
are
,
after
the
example
of
the
Apostle
,
euen
then
when
our selues
are
afflicted
,
to
ioy
and
reioyce
at
the
hearing
or
sight
of
Gods
mercy
,
and
blessing
vppon
his
Church
and
people
,
and
againe
,
when
our
owne
estate
is
prosperous
,
euen
then
to
sorrowe
and
bee
greeued
for
the
affliction
and
misery
of
the
Church
and
people
of
God
;
wee
see
the
first
of
these
prooued
in
the
example
of
the
Apostle
in
this
place
,
and
againe
,
1.
Thess.
3.7.8.9
.
hee
sayth
,
when
hee
heard
good
tydings
of
the
faith
and
loue
of
the
Thessalonians
,
that
he
had
consolation
in
all
his
affliction
and
necessity
;
that
hee
was
aliue
if
they
stood
fast
in
the
Lord
,
that
he
could
not
render
due
thanks
to
God
,
for
all
the
ioy
wherewith
hee
reioyced
for
their
sakes
before
God
.
For
proofe
of
the
second
,
that
when
we
enioy
health
&
prosperity
,
we
are
to
sorrow
&
to
be
greeued
for
the
affliction
&
trouble
of
the
Church
&
people
of
God
,
which
we
either
see
or
heare
of
,
excellent
&
memorable
is
the
example
of
Nehemiah
chap.
1.4
.
though
he
for
his
owne
particular
was
in
health
,
&
high
place
,
much
fauored
of
the
king
yet
when
he
hard
of
the
affliction
&
distresse
of
Ierusalem
,
he
saith
he
sat
downe
,
&
wept
&
mourned
certaine
daies
,
&
fasted
&
prayed
before
the
God
of
heauen
,
yea
,
he
could
not
smother
or
dissemble
his
griefe
,
it
appeared
in
his
face
insomuch
as
the
king
perceiued
it
,
and
demanded
of
him
why
his
countenance
was
sad
chap.
2.2
.
Adde
to
this
that
of
Daniel
,
who
though
himselfe
was
in
great
honour
and
estimation
,
preferd
aboue
all
the
princes
of
Persia
,
&
second
to
the
King
,
yet
in
the
middest
of
his
prosperity
,
when
he
saw
the
captiuity
still
continued
,
Gods
worship
decaied
,
Gods
people
oppressed
,
his
hart
was
heauy
,
his
soul
melted
within
him
,
&
he
humbled
his
soule
with
fasting
&
praier
,
and
thus
wee
see
it
made
cleare
vnto
vs
,
by
the
the
example
of
such
as
were
guided
by
the
spirit
of
God
,
that
our
affections
of
ioy
and
sorrow
are
to
be
tempered
not
onely
according
to
the
sense
of
good
or
euill
vpon
our selues
,
but
as
occasion
is
offered
from
the
Church
of
God
.
And
the
reason
of
this
may
be
taken
from
that
simpathy
and
fellow
feeling
one
member
hath
of
the
suffering
,
or
honour
of
another
,
laid
downe
by
the
Apostle
,
1.
Cor
.
12.26
.
If
one
member
suffer
,
all
suffer
with
it
,
if
one
member
bee
had
in
honour
,
all
the
members
reioice
with
it
.
Now
if
many
members
suffer
,
or
reioice
with
one
,
according
to
the
state
and
condition
of
it
,
then
surely
must
one
member
suffer
with
many
,
though
it selfe
bee
honoured
,
and
it
must
reioice
with
many
,
though
it selfe
be
afflicted
:
and
this
doth
conuince
those
of
sinne
,
whose
hearts
are
either
dilated
,
and
lift
vp
with
ioy
,
or
contracted
and
depressed
with
griefe
,
as
they
feele
,
either
good
,
or
euill
on
themselues
,
and
neuer
regard
the
prosperity
,
Reproofe
of
such
as
either
reioyce
or
are
greeued
as
they
feele
either
good
or
euil
on
themselues
,
and
neuer
regard
the
prosperity
or
affliction
of
Gods
church
.
or
affliction
of
the
Church
of
God
:
It
is
a
true
signe
of
a
sanctified
heart
,
and
of
a
heart
that
hath
fellowship
with
the
Church
and
people
of
God
,
to
reioice
for
the
good
of
the
Church
when
we
our selues
are
afflicted
,
and
to
be
grieued
for
the
affliction
of
the
Church
,
when
we
haue
all
things
at
will
;
yea
it
is
an
infallible
signe
of
our
true
loue
to
Gods
glory
:
if
when
our
estate
is
prosperous
,
we
can
grieue
for
the
troubles
of
the
Church
,
heard
of
,
or
seene
;
but
if
our
hearts
be
so
taken
vp
with
the
consideration
of
our
owne
prosperity
,
that
sorrow
for
th'affliction
of
the
Church
cannot
enter
,
and
if
wee
cannot
more
sorrow
in
the
sorrow
of
the
Church
,
then
reioice
in
our
owne
ioy
,
wee
haue
cause
to
feare
that
out
hearts
are
not
rightly
affected
to
Gods
glory
:
and
to
descend
to
some
particular
,
let
vs
in
this
respect
examine
our
owne
hearts
,
how
they
stand
affected
in
regard
of
the
present
dearth
,
and
scarsity
,
now
begunne
amongst
vs
:
and
further
to
bee
feared
,
happily
many
of
vs
hauing
better
meanes
then
others
,
are
not
hitherto
pinched
with
it
,
onely
thus
farre
that
wee
liue
at
greater
charge
then
heretofore
we
did
,
but
we
are
not
so
neerely
touched
with
it
as
the
poorer
sort
,
who
doubtlesse
feele
the
smart
of
it
.
Now
let
vs
examine
whether
we
bee
any
thing
grieued
beyond
that
wee
feele
,
or
beyond
that
wee
feare
,
to
come
vpon
our selues
,
whether
wee
haue
in
vs
Iobs
affection
,
Iob
30.25
.
whether
wee
now
weepe
with
them
that
are
already
in
trouble
,
whether
our
soules
be
now
in
heauinesse
for
the
poore
already
pinched
:
come
to
the
triall
and
duely
examine
the
matter
,
we
shall
finde
our selues
far
short
of
this
affection
,
doe
not
we
still
continue
our
vanities
,
and
superfluities
,
our
great
excesse
in
our
feasting
,
wherein
euery
one
makes
a
feast
like
to
that
of
Nabal
,
1.
Sam
.
25.36
.
What
shall
I
say
,
of
that
brutish
sinne
of
drunkennesse
,
to
which
some
still
cleaue
so
fast
,
as
nothing
can
remoue
them
from
delighting
in
it
,
till
the
meanes
whereby
it
is
fostered
be
violently
taken
from
them
,
as
the
Lord
threatneth
Ioel
1.5
-
Awake
yee
drunkards
,
and
weepe
and
howle
all
yee
drinkers
of
Wine
:
because
os
the
new
Wine
for
it
shall
be
pulled
from
your
mouth
;
doe
not
these
things
witnesse
against
vs
,
and
make
it
most
cleere
to
the
world
,
and
to
our
owne
soules
that
we
are
far
from
fellow
feeling
,
and
fellow
grieuing
for
the
afflictions
of
our
poore
brethren
?
Nay
,
do
they
not
make
it
known
that
we
are
such
as
stand
at
defiance
with
the
Lord
;
and
that
wee
dare
confront
him
&
iustle
with
his
iudgements
,
&
feare
not
to
rush
on
that
woe
.
Isay
11.12
.
Well
,
let
vs
in
the
feare
of
God
be
admonished
to
take
heede
of
this
standing
out
with
the
Lord
,
doe
wee
prouoke
him
to
anger
,
and
not
bring
confusion
vpon
our selues
,
let
vs
remember
that
though
wee
yet
feele
not
the
smart
of
this
famine
,
yet
wee
are
to
be
touched
with
griefe
and
sorrow
for
the
distresse
of
our
poore
brethren
in
this
kinde
,
and
in
testimony
of
our
true
touch
of
heart
,
for
them
,
to
abridge
our selues
of
that
variety
,
that
excesse
,
and
superfluity
in
diet
,
wee
were
wont
to
vse
,
Note
.
riot
and
excesse
in
eating
and
drinking
is
a
grieuous
sinne
at
all
times
,
but
now
it
is
a
crimson
sinne
,
a
sinne
of
a
double
die
,
because
now
the
Lord
doth
call
in
speciall
manner
to
moderation
:
marke
how
the
Prophet
sets
out
the
sinne
of
the
people
of
his
time
,
by
this
very
circumstance
,
Isay
22.12
.
In
that
day
when
the
Lord
God
of
Hoasts
did
call
vnto
weeping
,
and
mourning
,
and
to
baldnesse
,
and
to
girding
with
sackcloath
,
in
that
very
d●y
there
was
ioy
and
gladnesse
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
so
if
we
now
giue
our selues
to
excessiue
eating
and
drinking
,
it
is
a
farre
greater
sinne
then
it
is
at
other
times
.
It
followeth
,
(
beholding
your
order
)
the
Apostle
was
enabled
by
the
spirit
of
God
in
truth
and
not
in
phantasie
,
to
behold
the
state
of
the
Colossians
.
Whence
,
first
wee
may
note
,
That
the
Apostle
had
the
Spirit
of
God
in
extraordinarie
manner
,
euen
to
let
him
see
the
state
of
Churches
farre
remoued
from
him
,
yea
he
had
the
spirit
of
discerning
,
to
know
the
state
of
particular
persons
,
and
so
might
lawfully
pray
against
particular
persons
,
Paul
had
Gods
spirit
in
extraordinary
manner
and
could
discern
the
state
of
particular
persons
,
&
might
pray
,
against
particular
persons
.
as
he
did
against
Alexander
the
copper
Smith
,
2.
Tim
.
4.14
.
because
he
was
able
to
discerne
who
were
incurable
enemies
of
God
and
who
were
not
,
and
was
carried
with
a
pure
zeale
to
Gods
glory
,
not
mixed
with
hatred
,
or
corrupt
desire
of
reuenge
.
Thus
may
not
we
doe
,
being
but
ordinary
men
and
indued
with
ordinary
gifts
:
Woe
beeing
both
ordinarie
men
,
and
endued
with
ordinary
gifts
may
not
doe
as
Paul
did
.
we
may
pray
against
the
bad
cause
the
wicked
enemies
of
God
maintaine
,
simply
,
and
absolutly
,
but
against
their
persons
with
this
condition
,
if
otherwise
the
good
estate
of
the
Church
cannot
continue
,
or
Religion
be
preserued
.
We
are
furtherto
mark
,
that
the
Apostle
saith
,
he
beholding
the
good
order
among
the
Colossians
reioiced
;
It
is
a
great
comfo●t
to
the
godly
to
see
others
wel
ordered
and
truly
religious
Hence
wee
may
gather
that
it
is
a
matter
of
great
comfort
to
the
godly
minded
,
to
see
others
well
ordered
,
and
stedfast
in
the
faith
,
fearing
God
.
And
religious
Dauid
saith
,
He
reioyced
when
they
said
vnto
him
they
would
goe
into
the
house
of
the
Lord
,
Psal
.
122.1
.
It
did
him
good
at
the
heart
,
to
see
others
forward
in
the
seruice
of
God
,
and
and
their
be
many
reasons
why
the
godly
minded
doe
reioice
to
see
others
fearing
God
,
and
religious
.
First
,
because
they
loue
God
,
and
think
all
to
little
that
is
done
in
his
seruice
,
therefore
they
reioice
when
they
haue
helpers
and
such
as
will
ioine
with
them
in
that
seruice
.
Secondly
,
because
they
loue
the
Church
of
God
they
are
glad
when
they
see
that
number
encreased
.
Thirdly
,
because
they
know
such
as
feare
God
,
will
loue
them
and
vse
all
good
behauiour
towards
them
,
as
the
saying
is
,
Like
wil
to
like
,
and
vse
al
kindnes
one
to
an
other
,
therefore
the
godly
minded
reioice
when
they
see
others
renued
according
to
the
image
of
God
like
to
themselues
.
This
being
so
,
it
a
cleare
case
on
the
contrary
that
such
are
grieued
and
pine
at
them
that
feare
God
,
Such
as
cannot
abide
thē
th●t
fear
God
but
hate
them
and
r●●roach
them
are
farre
f●om
the
minds
&
Spirit
of
Gods
children
.
Psal
.
15.1.4
.
and
cannot
abide
them
(
as
the
fashion
of
some
is
in
this
wicked
age
)
such
as
spare
not
to
breake
out
and
to
loade
them
with
scornefull
,
and
opprobrious
termes
,
those
are
farre
of
from
the
minde
and
spirit
of
Gods
children
;
yea
,
they
shew
themselues
to
beare
the
image
of
wicked
Kain
who
flew
his
brother
,
and
why
?
because
saith
Iohn
,
1.
Epistle
3.12
.
his
owne
workes
were
euill
and
his
brothers
good
;
yea
,
they
beare
the
expresse
image
of
the
Deuill
himselfe
,
who
no
sooner
saw
the
image
of
God
imprinted
in
man
,
but
he
sought
to
deface
it
,
It
is
made
a
note
of
him
that
shall
dwell
in
the
Lords
tabernacle
and
rest
in
his
holy
mountaine
,
that
he
honoureth
them
that
feare
the
Lord
:
and
on
the
contrary
,
it
must
needes
fall
heauy
on
such
as
hate
them
,
and
repine
at
them
,
that
is
a
signe
they
shall
neuer
dwell
in
the
Lords
tabernacle
,
but
shall
bee
cast
out
from
his
presence
for
euer
,
and
this
ought
to
stir
vs
vp
to
be
glad
and
reioyce
,
yea
to
take
much
delight
in
seeing
others
religious
and
fearing
God
,
and
to
honour
them
,
and
to
make
much
of
them
,
it
is
a
sure
signe
that
grace
is
truly
wrought
in
our
own
harts
,
when
we
from
the
hart
delight
to
see
the
image
of
it
in
others
;
The
particular
things
the
Apostle
saw
with
ioy
among
the
Colossians
are
expressed
in
the
last
words
,
your
order
and
stedfast
faith
in
Christ
,
by
the
word
Order
we
are
to
vnderstand
the
manner
of
gouernement
Ecclesiasticall
,
that
was
amongest
the
Colossians
,
Interpretation
.
the
good
order
they
held
and
kept
in
the
regiment
of
their
Church
,
together
with
the
vigilancy
,
care
and
diligence
of
all
men
in
their
seuerall
orders
and
degrees
amongest
them
,
that
all
and
euery
one
was
carefull
to
doe
his
duety
in
his
place
,
and
calling
,
that
I
gather
from
the
contrary
expressed
by
the
Apostle
,
2.
Thessalonians
3.11
.
there
are
some
which
walke
among
you
(
{αβγδ}
)
inordinately
,
contrary
to
{αβγδ}
or
{αβγδ}
good
order
,
and
the
Apostle
explanes
himselfe
in
the
wordes
following
,
they
worke
not
at
all
,
they
are
negligent
,
idle
,
and
busie
bodies
,
medling
in
matters
that
concerne
them
not
,
as
the
Apostle
saith
of
idle
hus-wiues
,
they
goe
about
from
house
to
house
,
ye●
they
are
not
onely
idle
,
but
also
pratlers
and
busie-bodies
,
&c.
1.
Timothy
5.13
.
this
then
is
the
very
meaning
of
the
Apostle
,
that
hee
in
spirit
saw
the
good
gouernement
of
their
Church
,
and
the
vigilancie
care
and
diligence
of
euery
one
in
his
owne
place
and
calling
.
First
,
let
it
bee
heere
obserued
,
that
the
Apostle
looking
on
the
Ecclesiasticall
order
,
Church
gouernment
being
seen
to
be
d●fectiue
ought
to
affect
the
godly
minded
with
greefe
and
sorrow
,
but
it
is
no
sufficient
cause
of
separation
.
and
Church
gouernment
that
was
amongst
the
Colossians
,
and
seeing
that
to
be
good
he
reioyced
.
Hence
we
may
gather
by
implication
on
the
contrary
.
That
the
behoulding
of
bad
Church
gouernment
,
or
of
some
defect
in
it
,
is
to
worke
in
such
as
are
godly
minded
a
greefe
,
and
sorrow
of
heart
,
a
mourning
for
that
want
,
for
that
there
is
warrant
,
both
by
rule
and
example
in
the
worde
of
God
,
I
might
shew
it
more
at
large
but
for
that
very
cause
,
because
there
bee
defects
in
the
gouernment
of
the
Church
,
to
make
separation
from
the
church
,
I
see
no
sufficient
ground
for
that
,
this
is
the
case
of
the
separatists
at
this
day
,
who
because
they
conceaue
some
defects
in
the
gouernement
of
our
Church
,
Confutation
of
the
separatists
of
our
time
.
therfore
rend
themselues
of
,
and
make
separation
from
vs.
I
know
they
alleadge
that
our
Church
is
Antichristian
,
and
therefore
they
ought
not
to
communicate
with
vs
,
but
to
come
out
from
among
vs
,
according
to
the
rule
of
the
Apostle
,
2.
Cor
.
6.17
.
but
indeede
it
is
more
then
they
are
able
to
prooue
,
if
they
hold
our
Church
to
bee
Antichristian
,
then
must
it
needs
be
such
a
Church
as
makes
shew
of
professing
Christ
,
,
and
yet
is
an
enemy
to
Christ
,
in
fundamental
poynts
of
religion
,
for
so
doth
Antichrist
,
&
all
his
adherents
;
Now
this
they
are
neuer
able
to
proue
;
it
is
a
thing
to
bee
considered
,
that
our
Church
hath
the
same
gouernment
,
and
holdeth
the
same
fundamentall
points
of
religion
,
that
the
Church
did
in
the
time
of
king
Edward
the
sixt
,
and
many
that
then
liued
afterward
suffered
in
Queen
Maries
time
,
and
are
accounted
Martyrs
by
the
separatists
themselues
,
now
no
member
of
an
Antichristian
Church
can
truly
be
called
a
martyr
,
for
a
martyr
is
a
witnesse
to
the
truth
,
and
therefore
doubtlesse
our
Church
is
a
true
Church
of
God
,
I
could
wish
that
this
might
bee
duely
considered
by
the
separatists
,
and
such
as
incline
to
separation
.
Let
it
bee
further
obserued
,
that
one
particular
thing
seene
by
the
Apostle
among
the
Colossians
that
gaue
him
contentment
,
and
that
hee
saw
with
much
delight
and
with
reioycing
,
was
the
care
and
diligence
of
all
orders
,
and
degrees
amongst
them
,
Diligence
&
orderly
walk
ng
in
our
particular
calling
is
pleasing
to
God
,
and
to
al
good
men
.
that
euery
man
walked
orderly
and
diligently
in
his
place
and
call●ng
.
Hence
it
is
cleere
that
diligence
and
orderly
walking
in
a
mans
place
and
calling
,
is
a
thing
both
pleasing
to
God
(
for
it
is
agreeable
to
his
commandement
)
and
a
thing
also
pleasing
and
delightsome
to
good
men
,
it
doth
minister
vnto
them
matter
of
ioy
and
reioysing
,
they
delight
to
see
it
,
we
may
obserue
that
Dauid
Psalm
122.
reioyced
not
onely
to
see
that
God
had
accomplished
his
promise
,
and
placed
his
Arke
in
Sion
,
but
that
there
was
good
order
in
the
city
of
Ierusalem
,
there
was
carefull
and
conscionable
execution
of
Iustice
,
and
iudgement
,
verse
5.
there
were
thrones
set
for
iudgement
,
euen
the
thrones
of
the
house
of
Dauid
,
it
did
glad
Dauids
heart
to
see
thrones
of
iustice
erected
,
and
iudges
and
other
officers
carefully
executing
their
office
and
function
,
the
reasons
of
it
are
these
.
First
good
men
,
such
as
feare
God
,
they
know
that
God
hath
set
a
comely
order
of
the
societies
of
mankind
,
both
in
Church
and
common
wealth
,
that
euery
one
should
be
seruiceable
to
others
,
which
order
is
preserued
and
vpheld
by
carefull
and
diligent
performance
of
duties
in
the
seuerall
places
and
callings
of
men
,
and
is
interrupted
and
broken
by
the
contrary
,
by
sloath
and
negligence
,
therfore
they
much
reioyce
to
see
men
diligent
and
painefull
in
their
places
and
callings
.
A
gaine
good
men
know
that
careful
walking
in
a
mans
place
and
calling
,
in
conscience
to
Gods
commandement
,
is
a
certaine
marke
of
the
feare
of
God
,
for
the
fear
of
God
workes
in
men
obedience
to
the
word
,
and
the
worde
teacheth
euery
man
to
walke
carefully
in
his
place
and
calling
,
therefore
they
reioyce
to
see
men
so
walking
,
and
so
expressing
the
feare
of
God
in
their
liues
,
wee
see
then
the
trueth
of
this
,
that
diligent
and
orderly
walking
in
a
mans
place
and
calling
,
is
a
thing
that
drawes
from
good
men
good
liking
,
and
doth
minister
vnto
them
matter
of
reioycing
.
Would
we
then
by
good
meanes
gaine
the
good
liking
and
approbation
of
good
men
,
If
wee
would
gain
the
good
liking
&
approbation
of
good
men
we
must
walk
diligently
&
orderly
in
our
seuer●ll
callings
.
which
is
a
thing
to
bee
thought
on
,
as
the
Apostle
teacheth
,
Philip
.
4.8
.
a
good
name
is
much
to
be
sought
after
Pro
.
22.1
.
and
that
indeed
is
a
good
name
when
men
heare
well
,
for
good
things
and
of
good
men
,
it
is
no
true
honour
to
bee
magnified
of
a
multitude
,
and
applauded
of
neuer
so
many
wicked
men
would
we
by
good
meanes
haue
the
good
liking
of
good
men
,
and
doe
that
which
may
minister
vnto
them
matter
of
ioy
.
Let
vs
then
looke
that
we
walke
diligently
,
and
orderly
in
our
seuerall
place●
,
and
callings
.
Ob.
Happily
some
will
say
this
is
a
needlesse
and
vnseasonable
exhortation
,
we
are
well
ordered
in
this
respect
,
we
are
such
as
walke
painefully
in
our
places
and
callings
,
indeed
it
cannot
be
denied
,
but
that
some
are
diligent
and
painefull
in
their
places
,
they
rise
earely
,
and
eate
the
breade
of
carefulnesse
,
I
hope
in
conscience
to
Gods
commaundement
,
but
be
there
none
that
liue
inordinately
?
I
wish
it
were
so
,
but
I
may
not
iustifie
the
wicked
,
I
must
needs
tell
you
,
there
be
many
that
cannot
wash
their
hands
&
cleare
themselues
of
this
sinne
of
inordinate
walking
,
are
there
not
many
that
spend
many
daies
from
morning
to
night
in
the
tauerne
,
on
the
Ale-bench
,
is
the
number
small
of
such
as
are
common
gadders
to
stage-playes
?
doe
not
troopes
and
multitudes
flocke
vnder
those
banners
displayed
by
the
Deuill
?
and
if
this
be
not
to
bee
disordered
,
and
to
liue
inordinately
,
I
know
not
what
it
is
,
and
since
I
haue
begunne
to
discouer
this
sinne
of
running
to
stage-playes
;
let
me
a
little
further
in
compassion
to
such
as
are
guilty
of
this
sinne
,
The
danger
of
that
sin
of
going
to
stage-pl●yes
.
make
knowne
the
greatnesse
and
danger
of
it
,
and
to
this
purpose
consider
wee
these
three
things
.
First
,
diligent
and
orderly
walking
in
a
mans
place
,
(
as
we
haue
heard
)
makes
the
heart
of
good
men
reioyce
,
and
on
the
contrary
to
see
men
walking
inordinately
must
needs
greeue
the
hearts
,
and
vexe
the
soules
of
good
men
,
and
that
is
a
thing
not
lightly
to
bee
regarded
,
it
was
no
small
matter
when
the
Lord
told
Zenacherib
that
Sion
despised
him
,
and
laughed
him
to
scorne
Isay
37.22
.
so
it
is
no
light
matter
when
the
godly
minded
are
iustly
greeued
marke
what
the
Apostle
saith
,
1.
Pet
.
4.14
.
if
such
as
belong
to
Christ
be
railed
on
,
that
rayling
reacheth
euen
to
the
spirit
of
glory
that
resteth
on
them
,
so
if
men
by
disorder
grieue
the
godly
minded
,
they
grieue
not
them
alone
,
but
the
spirit
that
is
in
them
,
for
they
are
not
greeued
,
but
as
they
are
sanctified
by
the
spirit
of
God
.
Againe
,
such
as
runne
to
these
vngodly
spectacles
,
are
not
only
disordered
persons
themselues
,
and
so
a
griefe
to
the
godly
,
but
as
farre
as
in
them
is
,
they
maintaine
disorder
and
inordinate
persons
,
such
are
players
,
who
are
not
ranged
into
any
lawfull
calling
,
and
so
partake
with
them
in
their
sinne
,
as
if
they
had
not
sinnes
more
of
their
owne
.
Last
of
all
let
them
remember
what
the
wise
man
saith
Prouerbs
12.11
.
hee
that
followeth
the
idle
is
destitute
of
vnderstanding
,
and
where
doe
men
more
associate
themselues
with
idle
and
vaine
persons
,
then
at
stage-playes
,
they
there
ioyne
with
idle
and
wicked
company
,
and
such
as
by
their
oathes
and
blasphemies
haue
made
the
land
to
mourne
,
as
saith
the
Prophet
,
Ieremie
23.10
.
there
commonly
they
linke
to
euill
company
,
and
euill
company
corrupts
them
with
ill
behauiour
,
and
ill
company
and
ill
behauiour
brings
them
into
a
miserable
condition
,
it
strips
them
not
onely
of
wealth
,
but
of
all
good
vnderstanding
,
and
that
being
gone
,
they
goe
on
in
a
sencelesse
hardnesse
,
and
see
not
the
iudgements
of
God
ouer
their
heads
.
If
then
wee
would
not
iustly
grieue
the
godly
minded
,
&
in
them
the
spirit
of
God
,
if
we
will
not
make
our selues
guilty
of
other
mens
sins
,
besides
many
of
our
owne
,
if
wee
would
not
iustly
be
stripped
of
all
good
vnderstanding
,
&
so
goe
on
in
a
sencelesse
security
,
to
our
vtter
destruction
,
let
as
many
as
are
guilty
of
this
sinne
,
repent
and
reforme
themselues
,
and
let
vs
all
in
the
feare
of
God
,
bee
admonished
to
keepe
our
feet
from
running
to
such
vngodly
,
yea
dangerous
and
damnable
exercises
.
Come
wee
to
the
next
thing
which
the
Apostle
saw
among
the
Colossians
(
namely
their
stedfast
faith
in
Christ
,
the
wordes
are
in
the
originall
,
the
Solidnesse
,
or
Stedfastnesse
of
your
Faith
.
Obserue
we
heere
that
the
Apostle
ioynes
these
two
together
,
their
good
order
,
&
their
soundnes
of
faith
,
though
faith
be
first
in
nature
,
yet
good
order
in
life
is
first
seene
,
and
by
that
did
the
Apostle
gather
the
soundnesse
of
their
faith
;
hence
we
may
conclude
.
That
sound
faith
and
well
ordered
life
euer
goe
together
,
Sound
faith
&
well
ordered
life
euer
go
together
.
howsoeuer
good
order
,
and
holinesse
of
life
,
be
not
(
as
the
Papists
teach
)
the
forme
of
faith
,
nor
concurring
as
a
cause
in
the
act
of
iustification
in
Gods
sight
,
yet
is
there
a
necessary
concurrence
,
and
coniunction
of
faith
,
&
good
life
in
the
person
iustified
,
the
Apostle
saith
,
Gal.
5.6
.
true
faith
is
euer
fruitfull
,
and
working
by
dueties
of
loue
in
a
mans
place
and
calling
,
indeed
,
holinesse
of
life
may
bee
disioyned
from
popish
(
catholike
)
faith
,
that
being
but
a
bare
assent
to
the
history
of
the
gospell
,
such
as
is
in
diuells
who
beleeue
and
tremble
,
but
sound
and
solide
faith
in
Christ
for
remission
of
sinnes
,
and
all
other
blessings
,
temporall
and
eternall
,
cannot
choose
but
shew
it selfe
in
duties
of
loue
,
and
many
good
fruits
woorthy
amendment
of
life
.
It
is
therefore
a
sophisme
,
and
a
deceit
of
the
flesh
,
helped
forward
by
the
subtilty
of
the
Deuill
,
It
is
a
deceit
of
the
flesh
to
thinke
that
true
faith
and
disordered
life
may
meet
together
.
to
thinke
that
true
faith
,
and
disordered
life
may
meete
together
in
one
and
the
same
subiect
;
to
think
(
as
the
most
do
)
that
though
they
be
swaggerers
,
swearers
,
&c.
yet
they
haue
true
faith
in
Christ
;
but
can
true
faith
in
Christ
for
remission
of
sins
,
and
many
sinnes
dwell
together
?
it
is
not
possible
,
they
that
so
think
,
neuer
felt
the
power
of
Gods
grace
and
mercy
in
Christ
,
and
I
dare
be
bold
to
tell
them
,
they
are
yet
in
their
sinnes
,
whose
hearts
are
possessed
with
such
deceauing
thoughts
,
and
know
it
for
a
trueth
,
wee
finde
it
in
the
worde
of
trueth
,
2.
Peter
.
1.9
.
hee
that
doth
not
ioyne
to
his
faith
,
vertue
,
and
with
vertue
,
knowledge
:
&c.
is
blind
and
cannot
see
farre
off
,
and
hath
forgotten
that
hee
was
purged
from
his
olde
sinnes
,
he
doth
not
remember
,
nor
thinke
on
the
power
of
the
bloud
of
Christ
,
that
that
is
able
to
wash
away
the
guilt
and
punishment
of
his
sinnes
and
to
purge
out
the
corruption
of
sinne
,
hee
that
is
not
purged
from
the
corruption
of
sinne
is
not
washed
from
the
guiltinesse
of
sinne
.
We
are
further
to
mark
that
the
Apostle
saith
not
barely
(
beholding
your
faith
)
but
with
this
addition
(
your
stedfast
)
or
as
indeed
the
words
are
(
the
solidnes
,
soundnes
and
firmament
of
your
faith
.
)
Hence
we
may
take
vp
this
conclusion
.
That
true
faith
in
Christ
is
no
windy
vanity
;
no
empty
,
vast
,
hollow
,
or
hypocriticall
semblance
or
shew
,
but
in
what
heart
soeuer
it
is
wrought
,
it
hath
a
true
,
sound
,
and
solid
being
,
True
faith
in
Christ
is
no
windy
vanity
nor
empty
shew
but
hath
a
true
sound
&
solid
being
.
it
is
as
a
solid
body
,
without
rottennes
,
or
concauity
,
without
hollownes
,
or
deceit
,
Hebr
.
11.1
.
it
is
saide
to
bee
the
{αβγδ}
(
that
is
)
the
substance
or
ground
of
things
hoped
for
,
Heb
.
3.14
.
the
beginning
or
foundation
wherewith
we
are
vpholden
,
Hab
.
2.4
.
this
point
is
made
most
cleare
,
by
the
opposition
there
made
by
the
Prophet
betweene
the
faith
of
the
iust
,
and
the
infidelity
of
the
vniust
,
the
vnbeleefe
of
the
vniust
is
compared
to
a
swelling
bubble
,
for
the
words
are
,
hee
that
swelleth
as
a
bubble
,
or
the
vniust
that
lifteth
vp
himselfe
as
a
bubble
,
so
as
hee
seemes
as
a
mighty
mountaine
,
and
yet
is
but
as
a
windy
bladder
or
bubble
,
his
minde
is
not
sound
or
vpright
in
him
,
but
the
iust
shall
liue
by
his
faith
,
his
faith
beeing
no
vaine
nor
empty
thing
shall
vphold
him
,
and
minister
patience
,
and
true
comfort
vnto
him
,
which
is
a
pregnant
proofe
of
this
,
that
true
faith
is
no
empty
shew
,
but
a
sound
and
solid
thing
.
The
reason
of
this
is
plaine
,
be●ause
true
Faith
in
Christ
is
a
speciall
worke
of
the
spirit
of
God
,
and
therefore
it
is
solide
and
sound
,
for
all
the
workes
of
the
spirit
are
truely
,
soundly
,
and
substantially
wrought
;
Satan
can
thrust
vpon
men
the
counterfeite
,
Note
.
the
shew
and
seeming
face
of
vertue
and
grace
,
but
not
the
substance
and
trueth
of
any
grace
,
if
grace
bee
truely
wrought
in
any
,
it
is
sound
and
solide
.
Happily
some
,
who
do
not
well
conceaue
the
meaning
of
this
conclusion
,
will
desire
to
be
resolued
what
I
meane
by
a
solid
faith
.
This
to
some
may
seeme
harsh
,
and
hard
to
bee
vnderstood
,
for
their
satisfaction
,
let
them
know
that
then
faith
in
Christ
is
saide
to
be
found
sound
and
solid
,
when
those
things
that
are
essentiall
to
faith
,
and
of
the
nature
of
faith
,
as
knowledge
of
Christ
,
and
of
his
benefites
,
and
apprehension
and
application
of
the
same
,
concurre
and
meete
close
together
,
that
is
properly
saide
to
bee
a
solide
body
,
whose
parts
are
not
loose
and
scattering
,
as
it
is
in
a
wooll
,
or
the
like
,
but
are
neerely
conioyned
,
close
and
compact
together
as
we
see
in
marble
,
gold
,
or
such
like
hard
things
,
so
faith
in
Christ
is
then
indeed
a
solid
faith
,
when
the
parts
of
it
,
namely
knowledge
of
Christ
&
of
his
benefits
,
and
apprehension
and
application
of
them
,
are
conioyned
,
&
as
it
were
compact
together
,
when
a
man
doth
truly
know
Christ
and
his
benefites
,
as
he
is
reuealed
vnto
him
in
the
word
and
Sacraments
,
and
doth
truly
apprehend
and
apply
the
same
to
his
owne
Soule
,
to
his
iustification
,
then
is
his
faith
a
solid
faith
,
&
wheresoeuer
faith
is
truly
wrought
in
this
sence
,
it
is
sound
and
solid
.
It
may
bee
some
will
say
,
there
bee
many
doubtings
in
the
minds
euen
of
them
that
truely
beleeue
,
therefore
true
faith
,
though
truly
wrought
by
the
spirit
of
God
,
hath
in
it
a
hollownesse
,
and
is
not
sound
and
solid
.
To
this
I
answere
that
doubtings
indeede
are
in
the
mindes
of
true
beleeuers
,
and
they
are
and
shall
be
euer
troubled
with
them
,
but
wee
must
know
that
doubtings
are
not
of
the
nature
of
faith
,
they
arise
from
our
corruption
and
infirmity
,
and
doe
assault
and
set
vpon
faith
,
but
they
are
not
in
the
nature
of
it
,
they
doe
many
times
much
weaken
faith
,
yet
notwithstanding
faith
may
bee
still
a
true
,
sound
,
and
solide
faith
,
for
wee
must
learne
to
marke
a
diffetence
betweene
hollow
hypocriticall
faith
and
a
weake
faith
,
these
two
are
not
both
one
,
a
weake
faith
,
a
faith
much
lessened
in
the
measure
by
diff●dence
and
doubtings
may
be
formal
,
that
a
sound
and
solid
faith
,
Note
.
it
being
(
as
ye
haue
heard
)
then
solid
,
when
there
is
,
thogh
weake
,
yet
a
true
knowledge
,
and
apprehension
,
and
application
of
Christ
,
and
of
his
benefits
,
and
thus
wee
see
it
made
cleare
,
that
wheresoeuer
true
faith
is
truly
wrought
,
it
hath
a
sound
and
solid
being
,
the
things
essential
to
faith
as
knowledge
,
apprehension
,
and
application
,
they
meete
close
together
in
such
a
faith
.
This
doth
first
discouer
vnto
vs
that
popish
iustifying
faith
is
no
sound
&
solid
faith
,
Discouery
of
Popish
iustifying
faith
to
be
no
sound
and
solid
faith
the
Papists
make
it
knowne
in
their
doctrine
and
writings
,
that
they
disclaime
,
and
renounce
particular
apprehension
and
application
of
Christ
,
and
of
his
benefites
,
they
publish
it
to
the
world
that
they
hold
that
to
be
but
an
impudent
fiction
,
&
what
is
this
,
but
to
let
the
world
see
the
vnsoundnesse
,
and
disioynted
loosenesse
of
their
faith
,
and
their
faith
is
no
better
then
a
loose
knowledge
,
or
at
the
most
,
a
bare
assent
to
the
trueth
of
the
articles
of
our
faith
,
which
may
bee
in
very
reprobates
,
yea
in
the
Deuils
themselues
;
true
faith
(
as
I
haue
prooued
)
is
absolutely
sound
and
solide
,
hauing
knowledge
,
apprehension
,
and
application
concurring
and
meeting
close
together
.
Now
they
disioyn
these
,
one
from
the
other
,
yea
they
cry
shame
vpon
particular
application
of
Christ
,
and
of
his
benefits
,
and
therefore
there
is
no
soundnesse
nor
sauing
substance
in
popish
iustifying
faith
.
Againe
the
doctrine
deliuered
makes
knowne
vnto
vs
,
that
the
faith
of
many
amongest
vs
in
our
Church
is
no
true
faith
,
Discouery
of
the
faith
of
m●ny
in
our
Church
is
no
true
faith
.
because
the
faith
of
many
wants
that
solide
soundnesse
that
ought
to
bee
in
true
iustifying
faith
,
for
why
?
may
that
in
any
wise
bee
called
true
faith
that
comes
farre
short
of
the
faith
of
very
Deuills
,
who
beleeue
and
tremble
?
without
question
it
may
not
,
and
are
there
not
many
amongest
vs
,
who
neither
know
that
which
the
Deuill
beleeues
,
nor
yet
through
the
hardnesse
of
their
hearts
,
can
tremble
at
the
iudgements
of
God
,
as
he
can
,
but
(
to
hold
vs
to
the
point
)
doe
not
the
greatest
number
amongst
vs
rest
in
their
bare
knowledge
of
Christ
and
neuer
ioyne
vnto
that
knowledge
any
true
apprehension
,
and
true
application
of
Christ
,
and
of
his
benefites
to
themselues
?
I
know
wee
are
prone
to
thinke
well
of
our selues
,
our
owne
corrupt
hearts
will
flatter
vs
,
and
tell
vs
that
wee
ioyne
to
our
knowledge
true
apprehension
and
application
of
Christ
,
and
of
his
benefites
,
and
therefore
haue
a
sound
and
solid
faith
,
but
let
vs
ioyne
issue
and
come
to
the
triall
.
Two
things
discouer
whether
we
ioyne
to
our
knowledge
of
Christ
and
his
benefite
true
apprehension
and
application
of
them
or
no
.
There
bee
two
special
things
by
which
wee
may
truely
know
whether
we
ioyne
to
our
knowledge
of
Christ
,
and
of
his
benefits
true
apprehension
,
and
application
of
them
or
no
.
The
first
is
the
proper
fruites
euer
following
a
iustifying
faith
;
I
say
the
proper
fruites
following
it
not
such
as
may
be
common
to
it
with
nature
,
as
ciuill
life
,
iust
dealing
,
and
the
like
,
which
may
be
in
naturall
men
and
vnbeleeuers
,
but
the
proper
fruites
of
it
,
as
an
inward
loue
of
God
in
his
worde
of
promise
,
a
feare
of
God
in
his
worde
of
threatening
,
a
subiection
of
the
heart
and
life
to
the
will
of
God
reuealed
:
and
a
continuall
lifting
vp
of
the
heart
in
prayer
,
and
thankesgiuing
to
God
,
these
are
the
proper
fruites
that
euermore
follow
a
iustifying
Faith
.
The
second
is
the
power
of
iustifying
faith
in
the
time
of
temptation
,
that
being
then
as
a
shield
Ephesians
6.16
.
as
a
brest-plate
,
1.
Thessal
.
5.8
,
yea
as
Saint
Iohn
saith
excellently
well
,
1.
Iohn
5.4
.
The
victory
that
ouercommeth
the
world
,
it
being
a
notable
instrument
of
the
holy
ghost
,
by
which
wee
withstand
the
lusts
of
the
flesh
,
the
corruption
of
the
world
,
and
the
temptations
of
Satan
,
and
ouercome
them
,
or
if
wee
be
ouercome
by
any
temptation
,
yet
it
is
(
by
reason
of
our
faith
)
with
much
striuing
and
reluctation
,
euen
against
our
best
pleasing
sinne
,
by
these
two
things
we
may
trie
whether
we
ioyne
to
the
knowledge
of
Christ
,
and
of
his
benefites
true
apprehension
,
and
application
of
them
,
or
no
,
and
if
many
of
vs
by
these
things
duely
examine
our selues
,
without
partiall
affection
to
our selues
,
we
shall
find
that
wee
are
farre
short
of
a
sound
and
solide
faith
,
where
is
that
man
or
that
woman
,
who
hath
true
inward
loue
to
God
in
his
worde
of
promise
,
and
doth
truly
feare
God
in
his
worde
of
threatning
,
and
hath
his
heart
and
life
subiect
to
the
will
of
God
reuealed
,
and
doth
continually
lift
vp
his
heart
in
prayer
,
and
thanksgiuing
to
God
?
and
where
is
that
man
or
woman
that
feeles
the
power
of
faith
in
time
of
temptation
effectuall
to
withstand
sinne
,
yea
to
striue
against
the
best
pleasing
sinne
,
and
to
carry
the
heart
against
that
sin
,
which
his
heart
naturally
loueth
,
liketh
,
and
much
affecteth
?
nay
who
is
it
almost
,
that
is
not
carried
with
the
full
swinge
of
his
owne
heart
,
and
with
much
pleasure
to
the
committing
of
his
best
beloued
sinne
?
it
may
be
there
is
in
a
man
sometimes
a
conflict
betweene
his
conscience
and
affection
,
which
indeed
may
be
in
natural
,
and
wicked
men
,
but
where
is
he
whose
heart
is
carried
against
the
naturall
inclination
of
it
?
for
that
is
a
fruit
of
grace
,
I
leaue
it
to
our
owne
examination
,
and
this
my
speech
to
the
blessing
of
God
,
and
further
to
bee
thought
on
by
our selues
,
and
that
wee
may
bee
mooued
to
ioyne
to
our
knowledge
of
Christ
,
and
of
his
benefites
,
not
an
hollow
but
a
true
apprehension
and
application
of
them
,
which
euer
receiues
strength
from
Christ
,
both
to
accomplish
good
,
and
to
resist
euill
;
let
vs
remember
that
nothing
but
a
sound
and
solide
faith
shall
stand
vs
in
steed
,
at
the
hower
of
death
,
or
at
the
great
day
of
the
Lord
,
let
a
mans
outward
and
ciuill
carriage
bee
neuer
so
excellent
,
yea
if
hee
could
match
the
righteousnesse
of
the
Scribes
and
Pharisies
,
which
for
outward
shew
was
without
any
exception
,
yet
if
hee
haue
not
a
righteousnesse
exceeding
that
,
euen
the
righteousnesse
of
a
sound
and
solid
faith
,
hee
can
neuer
bee
saued
Mat
.
5.20
.
The
next
thing
we
are
to
marke
from
the
words
of
the
Apostle
is
,
that
hee
sets
out
the
solidnesse
of
the
faith
of
the
Colossians
,
together
with
the
obiect
of
it
,
(
namely
)
Christ
(
your
stedfast
faith
in
Christ
)
which
phrase
cannot
with
any
likelihood
at
all
,
bee
taken
,
for
giuing
credit
to
the
things
spoken
by
,
or
of
Christ
,
but
for
iustifying
faith
.
Hence
I
will
but
call
to
minde
a
point
I
haue
heeretofore
handled
,
it
is
worthy
often
to
be
remembred
(
namely
)
this
.
That
true
iustifying
faith
is
bounded
and
set
on
Iesus
Christ
onely
,
True
iustifying
faith
is
bounded
and
set
on
Christ
Iesus
onely
.
hee
is
the
proper
obiect
of
it
,
howsoeuer
Faith
in
a
generall
sence
and
reference
respecteth
the
whole
worde
of
God
,
yet
as
it
is
an
instrument
of
iustification
,
it
beholdeth
the
speciall
mercy
of
God
in
Iesus
Christ
,
and
doth
apprehend
and
apply
Christ
and
his
merits
.
Hence
it
is
called
the
Faith
of
Iesus
,
Romanes
3.26
.
and
this
is
carefully
to
bee
obserued
,
because
in
this
respect
onely
is
faith
saide
to
iustifie
,
Faith
as
a
vertue
or
for
the
dignity
either
of
it
sel●e
or
of
any
action
of
it
doth
not
iustifie
.
faith
doth
not
iustifie
any
thing
at
all
as
it
is
a
grace
wrought
in
the
heart
,
or
for
the
dignity
and
worthinesse
,
either
of
it selfe
,
or
any
other
action
of
it
,
but
onely
by
relation
to
Iesus
Christ
,
because
it
takes
stedfast
hould
of
Christ
,
and
doth
truely
apprehend
and
apply
his
perfect
righteousnes
and
merits
.
The
Church
of
Rome
acknowledgeth
faith
to
iustifie
,
but
how
?
forsooth
as
an
excellent
vertue
bringing
forth
m●ny
gratious
motions
in
the
heart
,
as
a
feare
of
hell
a
loue
of
God
,
a
consideration
and
desire
of
life
eternall
,
and
so
making
worthy
ex
congruo
(
as
they
speake
)
to
receiue
grace
and
iustification
,
which
is
a
doctrine
diuellish
and
dangerous
,
and
flat
contrary
to
the
trueth
of
the
word
of
God
,
Rom.
3.27.28
.
the
Apostle
opposeth
beleeuing
,
and
working
,
faith
,
and
workes
,
therefore
faith
as
a
worke
or
vertue
doth
not
iustifie
,
for
then
the
Apostles
opposition
were
ouerthrowen
,
then
beleeuing
and
working
might
stand
together
,
which
are
made
opposite
in
the
act
of
iustification
in
Gods
sight
.
Againe
,
this
is
to
be
marked
of
vs
,
that
faith
doth
iustifie
onely
by
relation
to
Christ
,
to
keepe
downe
the
rebelling
pride
of
our
nature
,
Against
the
rebelling
pride
of
our
nature
.
it
is
the
pride
of
our
corrupt
nature
,
to
looke
for
iustification
,
and
saluation
by
something
in
our selues
,
if
men
liue
orderly
in
ciuill
fashion
,
hurt
none
and
doe
good
to
many
,
then
they
thinke
,
they
cannot
chuse
but
goe
to
Heauen
,
thus
doth
the
Diuell
teach
them
to
goe
beyond
the
doctrine
of
the
holy
Ghost
;
hee
hath
taught
that
good
life
and
conuersation
serues
as
an
euidence
,
and
necessary
proofe
of
faith
in
the
bloud
of
Christ
,
by
whom
wee
are
iustified
,
and
the
Diuell
hee
teacheth
to
aduance
it
higher
,
euen
to
shoulder
out
Gods
grace
,
and
the
merits
of
Christ
in
our
iustification
,
wee
must
remember
what
the
Apostle
hath
taught
vs
,
Gal.
5.4
.
if
wee
looke
to
bee
iustified
by
any
thing
in
our selues
,
wee
are
abolished
from
Christ
,
we
must
therefore
in
the
case
of
iustification
,
cast
from
us
all
confidence
in
any
thing
,
that
is
in
our selues
be
it
faith
,
or
whatsoeuer
it
is
,
iudge
our selues
,
condemne
our selues
,
in
regard
of
any
thing
in
vs
,
and
plead
nothing
but
mercy
and
forgiuenesse
,
we
must
goe
out
of
our selues
,
and
fixe
our
faith
vpon
Iesus
Christ
,
and
be
perswaded
in
our
hearts
,
that
his
death
is
our
ransome
,
his
righteousnesse
,
our
righteousnesse
,
make
him
our
perfect
Sauiour
and
Redeemer
,
and
build
vpon
him
as
a
rock
that
neuer
can
be
shaken
.
VER
.
6.
As
yee
haue
therefore
receiued
Christ
Iesus
the
Lord
,
so
walke
in
him
.
&c.
This
verse
,
together
with
the
seauenth
,
as
they
haue
reference
to
the
generall
proposition
layd
downe
verse
3.
that
in
Christ
all
things
needefull
to
saluation
are
to
bee
found
,
they
containe
an
exhortation
to
cleaue
to
Christ
,
as
the
onely
way
to
life
,
the
onely
root
and
foundation
of
all
true
happinesse
and
comfort
,
therefore
the
Apostle
sayth
,
walke
in
him
,
rooted
and
built
in
him
,
and
stablished
in
the
faith
as
ye
haue
beene
taught
,
&c.
but
as
this
6.
verse
hath
more
neere
connexion
with
the
verse
immediately
going
before
,
it
is
inferred
vpon
it
,
as
an
exhortation
to
the
Colossians
,
to
goe
on
in
Christ
as
they
had
begunne
,
both
in
faith
and
in
good
life
,
expressed
in
the
words
(
walke
in
him
)
together
with
the
manner
how
they
were
to
walke
in
him
(
namely
)
as
they
had
receiued
Christ
Iesus
,
who
is
further
set
out
by
his
title
(
Lord
)
and
that
with
an
emphasis
with
addition
of
the
article
(
{αβγδ}
)
the
Lord
,
or
that
Lord
.
Interpretation
.
Let
vs
come
to
examine
the
words
of
this
verse
(
as
yee
haue
receiued
Christ
)
(
that
is
)
as
ye
haue
beleeued
in
Christ
,
for
the
Apostle
hauing
spoken
of
the
sound
faith
of
the
Colossians
in
the
verse
before
,
he
infers
vpon
it
,
as
ye
haue
therefore
receiued
Christ
Iesus
the
Lord
,
so
walke
in
him
,
and
these
two
being
thus
conioyned
by
the
Apostle
,
wee
cannot
but
vnderstand
by
receiuing
Christ
,
beleeuing
in
him
.
1.
Cor
.
15.12
.
wee
finde
the
taken
promiscually
,
in
co●●●●
,
as
hauing
both
one
sence
and
signification
,
in
the
first
verse
it
is
sayd
,
the
Gospell
which
ye
haue
receiued
and
verse
the
2.
except
ye
haue
beleeued
in
vaine
,
the
Apostle
makes
them
of
equall
sence
and
signification
(
the
Lord
)
(
that
is
)
the
onely
true
Lord
,
and
perfect
Sauiour
,
by
way
of
distinction
,
to
put
difference
betweene
the
true
Christ
preached
by
the
Apostle
,
and
a
false
counterfet
Christ
taught
by
false
teache●s
,
(
so
walke
)
(
that
is
)
so
liue
,
it
is
a
knowen
phrase
of
Scripture
to
put
walking
for
liuing
,
but
with
this
addition
(
in
him
)
it
implies
thus
much
,
that
they
should
goe
on
in
their
faith
in
Christ
,
and
lead
their
liues
by
faith
in
him
,
and
by
the
motion
of
his
spirit
according
to
his
will
,
for
that
is
to
walk
in
Christ
,
as
to
walk
in
the
law
and
commandements
of
God
,
is
to
frame
the
life
according
to
the
preseription
of
his
law
and
commandements
;
thus
then
these
words
are
to
be
conceiued
,
as
if
the
Apostle
had
sayd
.
As
yee
haue
therefore
beleeued
in
Christ
Iesus
,
that
only
true
Lord
and
perfect
Sauiour
,
so
goe
on
in
your
faith
,
and
liue
by
your
faith
in
him
,
by
the
motion
of
his
spirit
according
to
his
will
.
Now
from
this
ver
.
in
generall
,
in
that
the
Apostle
doth
exhort
the
Colossians
to
goe
on
in
faith
as
they
had
begunne
,
is
offered
to
our
consideration
this
generall
conclusion
.
That
as
we
haue
begun
in
any
grace
,
be
it
faith
,
the
feare
of
God
,
humility
,
or
any
other
,
As
we
haue
begunne
in
any
grace
so
are
we
to
goe
on
in
the
same
.
so
are
we
to
goe
on
in
the
same
as
we
grow
in
yeeres
,
so
are
we
to
grow
in
grace
,
the
Psalmist
saith
of
such
as
be
planted
in
the
Lords
house
,
they
still
bring
forth
fruit
in
their
age
Psal
.
29.14
.
and
there
is
reason
for
it
.
Because
where
grace
is
truely
wrought
,
it
extends
it selfe
not
onely
to
all
the
powers
of
the
soule
,
but
to
all
the
parts
of
the
life
,
and
this
is
a
maine
difference
betweene
grace
truely
wrought
and
the
counterfet
shew
of
it
.
The
one
holdeth
out
and
encreaseth
,
and
the
other
is
temporary
,
and
vanishing
as
the
morning
dew
,
as
the
Prophet
speakes
,
Hos
.
6.4
.
The
holy
Ghost
doth
often
vrge
this
vpon
vs
,
that
wee
are
to
grow
in
grace
,
teaching
therehy
the
necessity
of
this
duty
,
therefore
let
no
man
think
much
to
heare
of
it
often
,
for
I
doe
but
now
remember
vnto
you
that
which
heeretofore
I
haue
handled
at
large
,
and
the
rather
I
recall
it
to
minde
,
because
many
are
much
wanting
in
this
duety
,
as
men
grow
in
yeeres
,
so
they
grow
,
not
in
grace
,
but
in
loue
and
affection
to
the
things
of
this
world
,
Reproofe
of
such
as
grow
not
●n
grace
as
they
grow
in
yeeres
.
who
are
more
ignorant
of
the
things
of
God
,
then
commonly
some
of
great
yeeres
?
who
are
more
couetous
then
they
?
who
are
more
auerse
and
backeward
to
euery
good
duty
,
and
euery
good
action
?
it
is
needfull
then
we
should
after
bee
put
in
minde
of
this
,
that
as
we
grow
in
yeeres
so
we
are
to
grow
in
grace
,
therefore
to
adde
something
to
that
which
heertofore
hath
beene
sayd
to
this
purpose
,
let
vs
first
remember
what
Solomon
sayth
,
Prou.
16.31
.
age
is
a
crowne
of
glory
,
when
it
is
found
in
the
way
of
righteousnesse
,
not
when
it
is
begunne
,
but
when
it
is
continued
in
that
way
,
then
it
is
honourable
;
what
is
it
then
,
found
in
the
way
of
sinne
?
surely
,
farre
from
honourable
,
it
is
then
base
and
contemptible
,
aged
persons
found
ignorant
and
sinnefull
,
forfeit
and
lose
the
reuerence
and
respect
that
should
bee
giuen
them
amongst
men
.
Againe
,
let
it
bee
thought
on
,
that
it
is
a
forfeiture
and
losse
of
Gods
fauour
,
when
aged
persons
are
found
in
the
way
of
sinne
,
what
they
haue
beene
in
times
past
it
skils
not
,
if
they
haue
beene
forward
in
the
feare
of
God
heeretofore
,
and
now
are
wholly
fallen
away
,
and
with
Demas
embrace
this
present
world
,
if
they
haue
wholly
lost
their
first
loue
,
2.
Tim
.
4.10
.
Coloss
.
4.14
.
zeale
,
&c
,
the
Lord
will
take
them
as
hee
findes
them
,
Mat
.
24.46
.
that
seruant
is
blessed
whom
his
master
at
his
comming
shall
finde
doing
his
duty
,
but
as
it
followeth
ver.
48.
if
that
euill
seruant
shall
say
in
his
heart
,
my
master
doth
deferre
his
comming
,
his
master
will
take
him
as
he
findes
him
,
all
the
righteousnesse
men
haue
done
,
shall
not
be
remembred
,
if
the
Lord
finde
them
doing
wickedly
,
as
appeares
plainely
,
Ezek
.
18.24
.
and
indeed
it
shall
stand
vp
in
iudgement
against
them
:
if
then
we
would
not
lose
the
honour
that
of
right
is
due
from
men
to
old
age
,
if
we
would
not
forfeit
the
fauour
of
God
,
&
being
found
by
him
in
the
way
of
sin
,
encrease
the
waight
of
our
iudgment
,
let
vs
labour
to
grow
in
grace
as
we
grow
in
yeeres
,
and
as
we
goe
before
others
in
age
,
so
let
vs
exceede
them
in
the
graces
of
Gods
spirit
.
The
next
thing
we
are
to
marke
,
is
the
inference
of
this
verse
vpon
the
former
,
it
depending
on
the
former
,
as
a
conclusion
,
and
exhortation
grounded
vpon
it
,
the
Apostle
saith
,
he
saw
in
his
Spirit
the
stedfast
faith
of
the
Colossians
,
and
vpon
that
doth
inferre
this
exhortation
,
therefore
as
you
haue
receiued
Christ
Iesus
the
Lord
so
walke
in
him
.
First
he
sheweth
they
were
sound
in
faith
,
and
then
doth
wish
and
exhort
them
to
goe
on
as
they
had
begun
.
Hence
we
may
gather
.
That
proceeding
and
going
on
in
religion
must
bee
vpon
a
good
ground
,
and
a
good
beginning
,
Proceeding
and
going
on
in
religious
must
be
vpon
a
good
ground
.
men
are
not
generally
to
proceed
in
religion
as
they
haue
begun
how
soeuer
,
but
hauing
begun
well
and
in
the
truth
,
then
they
are
to
goe
on
.
For
why
?
there
may
bee
a
beginning
in
errour
,
Note
.
and
to
go
on
in
errour
being
conuinced
by
euidence
of
the
truth
is
obstinacy
,
&
if
the
error
be
in
the
foundation
of
religion
,
it
is
heresie
,
and
to
go
on
,
yea
,
to
run
with
speed
out
of
the
way
,
it
were
better
to
turne
backe
,
euen
zeale
it selfe
,
earnest
loue
of
religion
,
and
of
such
as
are
religious
,
it
must
be
bounded
and
kept
within
a
right
compasse
,
it
must
be
squared
by
the
rule
of
the
Apostle
Gal.
4.18
.
it
is
a
good
thing
to
loue
earnestly
alwayes
in
a
good
thing
&c.
this
beeing
so
,
the
Papists
haue
no
reason
to
open
their
mouths
,
and
to
cry
out
against
vs
for
our
separation
from
them
,
Our
separation
from
the
Papists
iustified
.
because
wee
walke
not
in
that
religion
our
forefathers
receiued
of
them
,
and
because
we
hold
not
communion
with
them
in
their
idolatry
and
superstition
for
that
were
to
goe
on
in
a
wrong
way
,
I
know
they
brand
vs
with
the
marke
of
Heretickes
,
in
forsaking
(
as
they
say
)
the
Catholicke
society
,
but
they
are
easily
answered
,
that
wee
haue
separated
our selues
not
from
the
Catholique
Church
of
Christ
,
but
from
the
malignant
Antichristian
synagogue
of
Rome
,
and
haue
gone
out
of
Babylon
,
as
the
holy
Ghost
hath
commanded
Reuel
.
18.4
that
wee
should
not
communicate
with
her
in
her
sinnes
,
and
so
bee
partakers
of
her
plagues
.
Ob.
But
(
say
they
)
do
you
think
all
that
communicate
with
the
Church
of
Rome
,
being
(
as
you
say
)
Babylon
,
are
liable
to
the
plagues
of
Babylon
?
what
say
you
then
to
your
own
forefathers
who
liued
&
died
in
the
time
of
popery
?
will
yet
say
they
were
all
cast
away
and
condemned
?
see
the
cunning
of
these
men
to
bleare
the
eyes
of
the
world
,
and
at
this
doe
many
weake
and
simple
Christians
stumble
.
I
answer
them
no
,
we
are
not
so
to
thinke
,
that
were
to
step
vp
into
Gods
iudgement
seat
,
and
to
limit
the
power
,
and
goodnesse
of
our
most
powerfull
and
gracious
God
,
we
are
to
perswade
our selues
,
that
at
one
time
or
other
,
&
by
one
way
or
other
,
the
Lord
gaue
light
,
and
an
holy
departure
in
his
truth
,
to
as
many
as
did
belong
in
his
election
,
euen
in
the
middest
of
the
darknesse
of
popery
,
we
find
it
in
the
booke
of
God
,
Melchisedecke
,
Naaman
the
Assyrian
,
Cornelius
and
others
,
hauing
(
for
any
thing
we
know
)
small
or
no
means
of
true
knowledge
,
yet
by
the
working
Spirit
of
a
gracious
God
,
were
mercifully
pulled
out
of
ignorance
,
and
worshipped
the
true
God
,
therefore
wee
are
comfortably
to
hope
of
our
forefathers
liuing
in
time
of
ignorance
that
they
found
mercy
with
the
Lord
,
&
to
this
purpose
we
haue
an
excellent
place
,
Reuel
.
9.4
.
where
it
is
sayd
,
it
was
commanded
to
the
Locusts
rising
out
of
the
smoke
of
the
pit
,
that
they
should
not
hurt
the
grasse
of
the
earth
,
neither
any
greene
thing
,
neither
any
tree
:
but
only
those
men
which
haue
not
the
seale
of
God
in
their
foreheads
.
A
sweet
testimony
of
the
power
and
mercy
of
our
most
gracious
God
,
who
can
,
and
no
doubt
did
,
euen
when
Antichrist
was
at
his
height
,
and
in
the
middest
of
his
Romish
Locusts
,
preserue
his
chosen
from
hurt
by
thē
,
to
their
destruction
.
We
see
then
how
we
may
with
comfort
answer
the
cauilling
question
of
the
popish
sort
touching
the
state
of
our
forefathers
,
we
see
also
our
separation
from
their
heretiall
synagogue
iustified
.
Heere
againe
we
are
to
marke
the
phrase
of
the
Apostle
,
he
sayth
not
,
as
ye
haue
beleeued
,
but
as
as
ye
haue
receiued
,
thus
he
sets
out
the
nature
of
●●ge
faith
.
That
true
faith
it
a
receiuing
of
Christ
with
all
his
benefits
,
True
faith
is
a
receiuing
of
Christ
with
al
his
benefits
.
and
this
is
confirmed
by
that
Ioh
.
1.12
.
As
many
as
receiued
him
,
to
them
he
gaue
power
to
bee
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
,
where
we
see
beleeuing
and
receiuing
Christ
are
made
both
one
;
and
this
is
a
matter
of
great
comfort
to
all
that
truely
beleeue
in
Christ
,
Comfort
to
all
that
truely
beleeue
in
Christ
.
they
by
faith
doe
really
receiue
Christ
,
Vse
.
they
doe
it
not
(
as
the
Papists
cauill
)
in
meere
imagination
,
but
really
they
receiue
him
,
and
so
stand
truely
and
really
iust
in
Gods
sight
by
Christ
his
righteousnesse
,
being
imputed
vnto
them
,
and
receiued
by
them
,
now
this
comfort
the
Papists
labour
to
wrest
from
vs
,
and
against
it
they
reason
thus
.
If
a
beeleeuer
bee
truely
and
really
iust
by
Christ
his
righteousnesse
imputed
and
receiued
,
then
was
Christ
truly
and
really
a
sinner
by
our
sinnes
layd
on
him
,
for
you
will
not
say
,
he
was
a
sinner
by
infusion
of
sinne
,
but
by
sin
imputed
to
him
,
now
(
say
they
)
that
cannot
be
,
that
hee
was
truely
a
sinner
by
sinne
imputed
vnto
him
,
for
hee
is
not
truely
a
sinner
that
payes
the
debt
of
sinne
,
an
innocent
and
iust
man
may
doe
that
,
but
he
is
truely
a
sinner
,
that
either
hath
sinne
truely
in
him
,
or
is
so
by
imputation
strucken
,
that
the
sinnes
are
made
his
owne
really
,
and
he
in
all
respects
to
bee
dealt
withall
,
as
if
he
had
sinned
himselfe
,
but
to
say
that
Christ
was
so
a
sinner
,
is
to
say
,
he
was
auerted
from
God
,
the
slaue
of
the
Diuell
,
&
sonne
of
perdition
,
which
is
blasphemy
.
I
answer
,
he
is
truely
a
debtour
that
vndertakes
the
debt
of
another
,
and
of
his
owne
accord
bindes
himselfe
to
pay
the
debt
,
and
thus
did
Christ
,
he
willingly
vndertook
the
debt
of
Gods
chosen
,
and
so
become
truely
a
debtour
for
them
.
Againe
it
is
no
blasphemy
to
say
that
Christ
hauing
out
sinnes
on
him
,
was
in
that
respect
to
God
for
vs
,
as
euery
one
of
vs
is
in
himselfe
to
God
,
they
are
the
words
of
the
Apostle
Gal.
3.13
,
that
hee
became
a
curse
for
vs
&c.
and
so
redeemed
vs
from
the
curse
of
the
Law
,
therefore
let
not
the
Papists
thinke
to
wring
this
ground
of
comfort
from
vs
,
that
Christ
willingly
vndertaking
to
satisfie
for
our
sinnes
,
became
truly
a
sinner
,
by
our
sinnes
laid
vpon
him
;
and
wee
againe
became
truely
righteous
by
his
righteousnesse
receiued
by
true
faith
,
the
comfort
of
this
will
neuer
faile
vs.
The
next
thing
we
are
to
marke
in
this
verse
is
,
that
the
Apostle
sayth
,
the
Colossians
receiued
Christ
Iesus
(
the
Lord
)
adding
these
words
(
the
Lord
)
by
way
of
distinction
,
to
put
a
difference
betweene
the
true
and
false
Christ
,
for
false
teachers
preached
Christ
Iesus
,
onely
as
the
sonne
of
Dauid
,
and
ioyned
Moses
vnto
him
,
and
made
a
mixture
of
the
Law
and
the
Gospell
,
and
vrged
circumcision
as
necessary
to
saluation
,
but
the
true
Apostle
taught
Christ
Iesus
as
the
onely
true
Lord
and
Sauiour
,
and
so
the
Colossians
receiued
him
,
hence
I
gather
.
That
Christ
must
be
taught
,
and
must
be
receiued
with
due
respect
of
his
glory
,
as
the
onely
Lord
of
life
,
and
as
a
perfect
Sauiour
,
Christ
must
be
taught
and
receiued
as
the
only
Lord
of
life
and
as
a
perfect
Sauior
or
else
he
is
not
taught
,
nor
receiued
,
as
he
ought
to
be
,
wee
finde
Act.
3.14.15
.
Saint
Peter
in
his
sermon
giues
him
these
titles
,
the
holy
one
,
and
the
iust
,
the
Lord
of
life
whom
God
hath
raised
from
the
dead
&c.
and
that
iustly
,
he
being
properly
,
and
by
nature
holy
and
iust
,
and
making
all
his
members
so
,
and
he
being
the
authour
and
giuer
of
life
and
glory
,
and
so
is
he
to
bee
taught
and
so
to
be
receiued
;
Saint
Iude
in
his
Epistle
verse
the
4.
saith
that
certaine
intruding
deceiuers
did
deny
Christ
Iesus
,
and
marke
how
hee
describes
him
,
that
onely
ruler
who
is
God
and
our
Lord
Iesus
Christ
,
for
so
the
words
are
to
be
read
.
Now
this
I
note
to
let
vs
see
that
the
Papists
are
in
this
regard
blame
woorthy
,
and
iustly
to
bee
taxed
they
teach
and
professe
Christ
to
bee
a
Sauiour
,
Confutation
of
the
Papists
.
yet
not
a
perfect
Sauiour
in
himselfe
by
merit
,
but
a
Sauiour
in
vs
,
and
indeede
onely
an
instrument
of
Saluation
,
giuing
vs
grace
to
merit
,
our
owne
Saluation
,
for
they
teach
that
through
his
merits
,
God
doth
poure
into
euery
true
Christian
a
particular
iustice
or
righteousnesse
,
whereby
he
is
sanctified
and
made
able
to
doe
good
workes
,
and
to
merit
eternall
life
;
they
be
their
owne
words
;
and
so
they
derogate
&
detract
much
from
the
glory
of
Christ
,
yet
they
are
not
or
at
the
least
seem
not
so
perswaded
,
they
would
make
the
world
beleeue
they
honor
Christ
,
much
more
by
their
doctrine
then
we
do
by
ours
,
though
we
teach
that
Christ
is
a
perfect
Sauiour
in
himselfe
,
in
regard
of
merit
,
and
that
only
our
faith
doth
apprehend
and
apply
his
perfect
righteousnesse
&
merit
,
they
plead
thus
for
themselues
.
Say
they
,
power
giuen
to
vs
throgh
the
merits
of
Christ
to
merit
our
owne
saluation
,
it
is
a
greater
gift
then
faith
to
lay
hold
on
his
merits
to
our
iustification
,
it
is
a
greater
gift
to
make
vs
able
to
merit
our
own
saluation
,
then
to
giue
vs
faith
to
apprehend
the
merit
of
Christ
to
our
iustification
and
saluation
,
and
so
it
doth
more
magnifie
the
merit
of
Christ
,
for
the
greater
the
gift
is
,
the
greater
is
the
glory
of
the
giuer
,
therefore
(
say
they
)
our
doctrine
doth
more
honour
Christ
then
yours
,
to
this
I
answer
.
First
,
they
must
prooue
out
of
the
word
of
God
,
that
such
power
is
giuen
thē
,
which
they
are
neuer
able
to
do
,
before
they
make
comparison
betweene
that
power
&
faith
.
Again
I
answer
thē
,
it
is
a
greater
gift
of
God
to
vouchsafe
vs
eternall
life
without
any
desert
of
ours
thē
to
make
vs
able
to
deserue
it
,
it
is
more
for
the
glory
of
God
,
and
it
doth
more
magnifie
Gods
grace
and
Christ
his
merits
,
that
wee
should
haue
euerlasting
life
of
the
free
gift
of
God
,
through
the
merits
of
Christ
apprehended
&
applied
by
faith
,
then
of
our
deseruing
by
his
gift
,
therefore
it
is
a
meere
cauill
and
shift
of
the
Papists
,
thus
to
plead
for
defence
of
their
doctrine
and
we
are
to
renounce
it
,
as
much
derogating
and
detracting
from
the
glory
of
our
onely
Lord
and
perfect
Sauiour
Christ
Iesus
.
Come
we
to
the
last
words
of
this
verse
(
so
walke
in
him
)
In
that
the
Apostle
doth
testifie
of
the
Colossians
in
the
verse
before
,
that
they
had
stedfast
faith
in
Christ
,
and
in
this
verse
,
that
they
had
receiued
and
truly
beleeued
Ch●ist
and
vpon
this
doth
exhort
them
to
walke
on
by
their
faith
we
are
taught
.
That
a
good
Christian
must
not
only
beleeue
in
Christ
,
&
by
his
faith
receiue
Christ
,
True
beleeuers
must
not
only
beleeue
in
Christ
but
must
also
liue
in
Christ
by
faith
and
by
the
motiue
of
the
Spirit
.
&
his
benefits
,
for
remission
of
his
sinnes
,
&
to
his
iustification
,
but
his
whole
life
must
bee
a
walking
and
going
on
in
that
faith
;
a
true
Christian
must
not
onely
beleeue
in
Christ
,
but
he
must
also
liue
in
Christ
by
faith
,
and
by
the
motion
of
his
Spirit
,
wee
haue
this
further
prooued
vnto
vs
by
the
example
of
our
Apostle
Gal.
2.20
.
he
sayth
,
that
Christ
liued
in
him
(
that
is
)
by
his
spirit
and
in
that
,
that
he
liued
in
the
flesh
,
hee
liued
by
faith
in
the
sonne
of
God
,
Gal.
3.11
.
hee
makes
it
generall
citing
the
words
of
the
Prophet
,
that
the
iust
shall
liue
by
faith
,
and
Rom.
the
8.1
.
hee
sayth
,
such
as
are
in
Christ
,
walke
not
after
the
flesh
but
after
the
spirit
,
and
indeede
as
many
as
beleeue
in
Christ
to
their
iustification
,
must
also
liue
in
him
by
faith
,
and
finde
him
powerfull
in
them
by
Spirit
,
to
their
sanctification
.
The
poynt
no
doubt
is
cleere
,
for
the
truth
of
it
;
yet
happily
some
may
desire
to
bee
more
particularly
enformed
touching
this
duty
,
How
wee
are
to
liue
by
faith
in
Christ
in
our
generall
calling
as
Christians
,
&
in
our
particular
places
and
callings
.
and
may
demand
how
they
are
to
liue
by
their
faith
in
Christ
,
the
generall
being
not
so
easie
to
be
vnderstood
;
know
therefore
for
our
better
and
more
speciall
instruction
in
this
poynt
,
that
our
faith
in
Christ
,
must
shew
it selfe
powerfull
,
not
onely
in
our
iustification
in
the
sight
of
God
,
and
in
our
inward
renouation
,
faith
purifying
the
heart
Act.
15.9
.
which
things
are
not
so
sensible
and
easie
to
bee
discerned
,
but
wee
are
to
walke
by
our
faith
in
Christ
,
our
faith
is
to
bee
working
in
our
outward
actions
both
of
religion
,
and
generall
calling
,
as
we
are
Christians
,
and
in
the
outward
actions
of
our
particular
places
and
callings
.
How
is
that
may
some
say
?
I
answer
,
when
faith
makes
vs
doe
the
workes
of
our
callings
in
hearty
and
sincere
obedience
to
Gods
commandements
,
with
diligence
and
with
prayer
in
quietnes
and
contentment
,
referring
the
successe
of
our
labours
to
the
Lord
,
when
we
labour
in
our
callings
therein
to
obey
the
commandements
of
God
&
do
our
office
with
diligence
,
calling
on
God
for
a
blessing
on
our
labour
,
and
for
the
issue
of
our
labours
we
rest
our selues
vpon
the
promise
of
the
Lord
,
Heb
.
13.5
.
I
will
not
faile
thee
,
neither
forsake
thee
,
then
we
walke
by
faith
in
the
outward
workes
of
our
particular
callings
.
Againe
,
our
faith
is
to
shewe
it selfe
powerfull
in
our
outward
crosses
and
afflictions
that
befall
vs
in
our
bodies
or
goods
,
How
faith
must
be
powerfull
in
our
outward
crosses
&
afflictions
.
wee
are
then
by
faith
to
rely
vpon
that
promise
of
God
,
1.
Cor
.
10.12
.
that
the
Lord
will
either
giue
strength
to
beare
them
,
or
deliuerance
out
of
them
,
and
though
temporary
things
faile
vs
,
yet
we
are
by
faith
to
retaine
hope
of
mercy
and
of
life
eternall
,
and
to
wait
on
the
good
pleasure
of
the
Lord
for
our
deliuerance
,
the
Prophet
sayth
;
Isa
.
28.16
.
he
that
beleeueth
shall
not
make
haste
;
thus
we
see
in
some
part
how
we
are
to
liue
by
our
faith
in
Christ
,
in
regard
of
our
outward
actions
,
both
of
religion
and
of
our
particular
callings
,
and
in
the
outward
afflictions
of
this
life
.
And
these
things
I
rather
insist
in
,
which
are
things
more
sensible
and
familiar
,
Reprofe
of
them
who
liue
not
by
faith
in
Christ
that
heereby
wee
may
trie
our selues
whether
wee
walke
in
Christ
,
and
liue
by
faith
in
him
or
no
,
and
if
by
these
things
wee
try
our selues
,
we
shall
finde
that
many
of
vs
come
short
of
this
duty
,
for
why
?
doe
not
most
amongst
vs
spend
their
dayes
in
the
cares
of
this
world
?
they
care
not
onely
to
doe
the
workes
of
thelr
callings
,
which
is
commendable
,
but
they
care
for
the
issue
of
their
labors
,
which
belongs
only
to
God
,
and
these
cares
,
so
take
vp
their
hearts
,
that
no
good
thing
can
enter
into
thē
,
&
do
not
many
seem
to
trust
in
God
so
long
as
it
pleaseth
him
to
vouchsafe
vnto
thē
the
means
of
life
,
&
maintenance
but
if
these
be
taken
away
then
they
are
confounded
in
themselues
,
as
if
there
were
no
God
to
care
for
them
;
is
this
a
life
of
faith
?
no
,
no
,
this
is
to
liue
by
sence
,
like
bruit
beasts
,
this
is
not
to
trust
God
vppon
his
word
and
promise
,
but
vpon
his
pawne
,
like
the
distrustfull
vsurer
,
who
will
not
trust
a
man
without
some
specialty
,
or
some
pawne
,
so
if
the
Lord
please
to
lay
downe
his
pawne
as
mony
,
goods
,
lands
&c.
and
leaue
them
in
our
hands
,
wee
trust
him
;
but
if
these
bee
taken
from
vs
,
wee
doubt
of
his
prouidence
and
goodnesse
,
and
breake
out
into
distemperd
speeches
,
yea
,
some
are
so
distrustfull
of
the
prouidence
of
God
,
that
they
think
when
they
haue
plenty
of
outward
things
,
if
they
should
bee
somewhat
liberall
towards
good
vses
,
then
they
and
theirs
might
happily
be
brought
to
want
,
see
how
cunning
our
owne
corruption
is
to
deceiue
vs
,
what
is
this
but
to
prooue
against
our selues
,
that
we
are
not
the
children
of
God
,
for
wee
know
wicked
men
are
tender
ouer
their
owne
children
,
euen
beares
and
lyons
prouide
for
their
yoong
,
shall
then
the
God
of
all
goodnesse
wlthdraw
his
hand
from
helping
his
sonnes
&
daughters
,
and
making
supply
with
interest
of
that
they
giue
to
a
good
vse
,
it
is
not
possible
,
let
vs
then
be
better
aduised
;
&
that
we
may
be
stird
vp
to
this
duty
now
deliuered
,
know
wee
this
for
a
truth
,
if
our
faith
bee
not
in
some
measure
powerfull
in
all
actions
and
passions
of
our
liues
wee
yet
beleeue
not
in
Christ
to
our
iustification
,
but
wee
are
yet
in
our
sinnes
,
and
our
case
as
yet
is
damnable
for
without
question
,
as
many
as
haue
receiued
Christ
Iesus
by
faith
to
their
iustification
,
cannot
but
feel
the
power
of
that
faith
to
their
renouation
,
and
in
the
whole
course
of
their
liues
;
let
them
as
many
as
hold
themselues
interessed
in
the
bloud
of
Iesus
Christ
,
labour
to
feele
the
power
of
their
faith
in
such
things
as
they
may
best
iudge
of
it
,
as
in
the
outward
actions
of
religion
,
and
of
their
particular
places
&
callings
&
in
the
outward
afflictions
that
befall
thē
.
When
all
things
in
this
world
,
friends
and
meanes
,
yea
,
health
and
strength
faile
vs
,
yet
let
vs
then
by
faith
rest
on
the
promise
of
God
,
and
certainely
hope
for
mercy
and
life
eternall
,
that
so
we
may
liue
by
faith
,
and
may
also
die
by
faith
,
and
both
in
life
and
death
finde
comfort
in
this
,
that
we
are
truly
iustified
,
and
within
the
compasse
of
Gods
speciall
loue
aod
fauour
in
Iesus
Christ
.
VER
.
7.
Rooted
and
built
in
him
,
and
stablished
in
the
faith
,
as
ye
haue
beene
taught
,
abounding
therin
with
thankesgiuing
.
This
verse
contains
an
amplification
of
the
maner
how
the
Colossians
were
to
walk
in
Christ
(
namely
)
not
only
as
they
had
receiued
him
,
but
in
respect
of
themselues
that
they
should
goe
on
in
him
with
constancy
,
and
with
a
settled
course
,
expressed
first
in
those
metaphoricell
termes
(
rooted
and
built
in
him
)
and
then
more
plainely
,
(
stablished
in
the
faith
)
and
the
Apostle
hauing
made
mention
of
faith
which
is
a
word
comprehending
many
sorts
vnder
it
,
subioynes
an
explication
of
it
,
what
faith
he
meant
,
(
namely
)
that
faith
of
Christ
,
which
they
had
beene
truely
taught
,
(
as
ye
haue
beene
taught
.
)
And
againe
,
that
they
should
bee
so
farre
from
beeing
deficient
and
failing
in
the
fruites
of
that
faith
that
they
should
on
the
contrary
,
abound
in
them
,
and
that
with
alacrity
and
cheerefulnesse
of
minde
,
set
out
by
the
effect
of
it
,
(
namely
)
thankesgiuing
(
abounding
therin
with
thanksgiuing
)
Thus
we
haue
the
connexion
of
this
ver
.
with
the
former
,
&
the
generall
matter
contained
in
it
;
come
wee
to
the
word
of
it
,
and
first
of
the
words
,
Interpretation
.
Rooted
and
built
in
him
.
These
words
are
metaphoricall
and
borrowed
one
from
trees
and
plants
,
that
as
trees
and
plants
not
onely
grow
vpon
their
roots
,
but
are
strong
and
able
to
endure
the
force
of
windes
and
weather
,
according
as
they
are
rooted
,
so
the
Apostle
would
haue
the
Colossians
,
and
all
true
beleeuers
,
being
engrafted
into
Christ
by
saith
,
and
growing
vp
as
branches
from
him
,
as
a
root
that
cannot
be
loosened
to
be
constant
and
strong
in
their
faith
.
The
second
metaphor
is
taken
from
houses
&
buildings
,
and
in
substance
doth
signifie
as
much
as
the
first
,
that
as
houses
set
vpon
a
strong
foundation
,
are
firme
,
and
stand
without
falling
in
the
greatest
violence
of
winde
or
water
,
so
the
Apostle
would
haue
true
beleeuers
being
built
on
Christ
the
foundation
of
his
Church
:
or
rather
in
Christ
as
the
Apostle
sayth
heere
,
and
Ephes
.
2.
the
last
ver
.
(
to
put
a
difference
betweene
earthly
and
spirituall
buildings
)
a
foundation
that
neuer
can
be
shaken
,
to
be
firme
and
stedfast
in
Christ
and
the
meaning
of
the
Apostle
is
this
.
That
they
should
walke
and
grow
strongly
and
formely
in
Christ
,
so
as
no
temptation
or
affliction
should
be
able
to
remooue
them
from
him
;
euen
as
trees
well
and
deepely
rooted
,
and
as
houses
set
vpon
sure
,
firme
and
immooueable
foundations
,
which
neither
winde
nor
weather
can
ouerturne
and
throw
downe
.
Now
here
passing
by
that
doctrine
of
constancy
in
faith
of
which
I
shall
haue
more
fit
occasion
to
speake
when
I
come
to
handle
the
next
words
,
the
first
thing
wee
are
to
marke
is
,
that
the
Apostle
was
not
content
to
exhort
the
Colossians
to
walke
on
in
Christ
,
but
he
addes
further
rooted
and
built
in
him
,
that
they
should
walk
in
Christ
,
as
those
that
are
rooted
and
built
in
him
,
hence
the
Apostle
by
implication
doth
giue
vs
to
vnderstand
.
That
some
men
seeme
to
walke
in
Christ
,
&
yet
indeed
are
not
rooted
and
built
in
him
,
Some
seeme
to
walke
in
Christ
and
yet
are
not
rooted
and
built
in
him
.
mistake
mee
not
,
I
say
not
that
some
doe
truely
walke
in
Christ
,
and
yet
are
not
rooted
and
built
in
him
,
for
certainely
as
many
as
truly
walke
and
liue
by
their
faith
in
Christ
,
are
rooted
and
built
in
him
,
but
I
say
some
seeme
to
walke
in
Christ
,
and
yet
they
are
not
rooted
and
built
in
him
,
thus
much
the
continuance
of
the
Apostles
exhortation
in
these
words
doth
imply
,
he
adding
to
his
exhortation
(
walke
in
Christ
)
rooted
and
built
in
him
,
doth
thereby
intend
the
good
of
the
Colossians
,
that
they
should
walke
in
Christ
,
as
those
that
were
rooted
and
built
in
him
,
and
withall
doth
intimate
vnto
vs
,
that
men
may
seeme
to
walke
in
Christ
,
and
yet
not
bee
rooted
and
built
in
him
,
nor
bee
able
to
stand
without
falling
in
time
of
triall
,
when
they
shall
be
tried
either
by
cunning
deceuers
,
or
open
&
violent
persecutors
,
some
seeme
to
walke
in
Christ
,
&
yet
they
are
not
able
to
stand
in
time
of
such
triall
,
&
this
is
further
prooued
vnto
vs
by
the
second
sort
of
hearers
in
the
Parable
,
Mat
.
13.20.21
some
heare
the
word
,
and
incontinently
receiue
it
with
ioy
,
and
yet
haue
no
root
in
themselues
,
&
dure
but
a
season
,
for
as
soon
as
tribulation
or
persecution
commeth
,
because
of
the
word
,
by
&
by
they
are
offended
,
yea
,
temporary
beleeuers
there
spoken
of
,
not
only
know
the
word
,
assent
to
the
truth
of
it
,
professe
it
&
reioyce
in
in
it
,
yea
,
in
the
sauing
promise
without
effectuall
application
,
but
being
pricked
forward
with
desire
of
praise
,
profit
or
some
other
sinister
respect
,
bring
forth
some
kind
of
seeming
fruits
,
yet
saith
our
Sauiour
they
haue
no
root
in
themselues
,
and
dure
but
a
season
,
they
are
like
corne
growing
on
the
house
top
,
and
as
soone
as
tribulation
or
persecution
commeth
,
because
of
the
word
,
they
are
offended
and
start
aside
.
This
being
so
,
it
concerneth
as
many
as
perswade
our selues
that
we
walke
in
Christ
,
and
liue
by
faith
in
him
,
to
looke
that
our
faith
bee
not
a
temporary
faith
,
but
such
a
faith
as
is
well
rooted
and
built
in
Christ
,
and
such
as
will
stand
strong
and
stedfast
in
time
of
triall
.
Such
as
perswade
themselues
they
liue
by
faith
in
Christ
must
looke
that
their
faith
bee
so
rooted
and
built
in
Christ
as
in
time
of
triall
it
will
not
fail
them
.
Some
may
say
,
how
shall
we
know
that
,
how
shall
wee
now
(
before
triall
and
trouble
come
vpon
vs
)
know
that
our
faith
is
so
rooted
and
built
in
Christ
,
that
in
time
of
triall
it
will
stand
fast
and
not
faile
vs.
I
answere
,
wee
shall
know
it
by
this
,
if
so
bee
wee
finde
our selues
now
able
by
grace
,
and
by
the
strength
of
faith
,
to
withstand
strong
temptations
to
sinne
,
euen
such
as
doe
most
fit
our
naturall
inclinations
,
if
wee
now
beeing
out
of
triall
,
by
outward
trouble
,
doe
finde
our
faith
a
shield
as
the
Apostle
calles
it
,
Ephes
.
6.15
.
to
quench
all
the
fiery
darts
of
the
wicked
,
euen
sudden
,
strong
and
dangerous
temptations
,
then
doubtlesse
our
owne
faith
is
well
rooted
,
and
in
time
of
triall
by
outward
trouble
we
may
bee
sure
it
will
not
faile
vs
,
but
wee
shall
bee
able
to
stand
out
,
if
now
in
time
of
outward
prosperity
wee
bee
ledde
away
to
vanity
,
to
pride
,
to
selfe
conceipt
,
or
to
any
other
sinne
,
when
triall
comes
,
certainly
wee
shall
fall
away
,
and
this
is
to
bee
thought
on
and
considered
.
I
am
perswaded
if
men
did
daily
examine
themselues
,
I
meane
such
as
haue
bin
tried
by
seducement
of
imposters
,
and
cunning
deceiuers
,
and
haue
yeelded
&
fallen
away
to
Brownisme
,
Note
.
or
Papisme
,
if
they
should
call
themselues
to
account
,
they
should
find
that
they
were
neuer
able
by
the
strength
of
faith
to
ouercome
some
known
sin
,
as
of
pride
,
of
selfe
conceit
,
or
the
like
,
and
so
by
the
iust
iudgement
of
God
haue
bin
left
to
themselues
,
and
being
so
left
,
haue
fallen
,
and
made
it
manifest
,
and
cleare
to
the
world
,
that
though
they
seemed
to
walke
in
Christ
,
and
haply
with
great
forwardnes
,
yet
(
indeede
)
their
faith
was
neuer
rooted
and
built
in
him
,
if
then
we
would
be
assured
that
our
faith
is
so
rooted
in
Christ
,
that
in
time
of
triall
,
either
by
seducement
,
or
open
persecution
,
it
will
not
faile
vs
,
let
vs
before
such
trial
,
labour
to
find
and
feele
our
faith
strong
to
withstand
temptation
to
known
sins
,
if
we
finde
our
faith
stedfast
,
and
able
to
stand
against
the
assaults
of
Satan
in
time
of
prosperity
,
then
doubtlesse
we
shall
find
it
strong
and
neuer
failing
in
time
of
triall
by
outward
trouble
or
any
aduersity
whatsoeuer
.
The
next
thing
wee
are
to
obserue
from
these
words
is
that
Christ
is
compared
to
a
roote
and
a
foundation
in
respect
of
his
members
,
in
that
the
Apostle
saith
,
they
must
be
rooted
and
built
in
him
,
hence
we
may
conclude
.
That
Christ
giues
both
sap
and
safety
to
all
his
members
,
Christ
giues
both
sap
and
safety
to
al
his
members
.
there
is
no
danger
of
any
hurt
to
them
that
grow
by
faith
in
Iesus
Christ
,
the
root
of
the
tallest
cedar
,
or
strongest
oake
cannot
defend
the
branches
,
or
the
body
from
hurt
,
the
wind
may
breake
off
the
branches
,
the
axe
may
cut
downe
the
body
without
resistance
;
but
Christ
the
root
of
al
his
members
,
being
all-sufficient
,
&
omnipotent
doth
minister
vnto
them
as
much
safety
,
as
sap
,
so
that
no
storme
nor
tempest
,
no
force
nor
weapon
,
can
separate
the
least
of
his
members
from
him
,
nor
any
way
hurt
them
.
Consider
wee
the
reasons
of
it
,
which
are
chiefly
these
two
.
First
,
Christ
doth
remoue
from
his
members
that
which
is
the
cause
of
all
hurt
,
and
danger
,
(
namely
)
sinne
,
he
takes
away
the
guiltinesse
,
and
punishment
of
sinne
,
by
his
suffering
Rom.
8.1
.
and
the
power
of
it
by
his
grace
,
therfore
what
hurt
may
they
feare
.
Againe
,
as
many
as
haue
Christ
for
their
roote
,
haue
God
his
Father
for
their
dresser
and
keeper
,
Iohn
15
,
1.2
.
therefore
if
any
thing
bee
hurtfull
in
them
,
hee
takes
it
away
;
if
any
thing
wanting
hee
supplies
it
,
if
violence
bee
offered
them
,
hee
withstands
it
,
and
euen
thus
the
Lord
speakes
of
himselfe
,
Isay
27.3
.
sing
(
saith
hee
)
of
the
vineyard
of
redde
wine
,
I
the
Lord
doe
keepe
it
,
I
will
water
it
euery
moment
least
any
assayle
it
,
I
will
keepe
it
night
and
day
.
What
then
canst
thou
hurt
the
Lords
vine
or
any
branch
of
it
.
Some
may
say
,
none
are
more
subiect
to
miseries
,
Ob.
troubles
,
and
dangers
,
then
they
that
be
the
members
of
Christ
,
daily
experience
shewes
it
.
Though
they
bee
so
,
yet
those
miseries
that
befall
them
bee
not
hurtfull
vnto
them
;
death
it selfe
hath
lost
his
sting
thorough
Christ
,
and
therefore
not
any
other
misery
can
hurt
or
molest
them
that
belong
to
Christ
;
the
troubles
that
befall
them
are
testimonies
of
Gods
loue
;
and
not
of
his
anger
;
would
wee
then
haue
our
harts
at
liberty
,
free
from
dread
of
all
hurt
that
may
befall
vs
,
especially
in
the
time
of
some
common
calamity
.
We
must
then
draw
all
our
safety
from
whence
we
deriue
our
saluation
,
Wee
must
draw
our
safety
from
the
same
root
from
whence
we
deriue
our
saluation
.
euen
from
the
Lord
Iesus
our
Sauiour
,
from
our
being
in
him
and
growing
in
him
,
and
our
communion
with
him
,
without
this
,
all
the
means
in
the
world
will
not
secure
vs
from
hurt
,
and
deliuer
vs
from
plagues
,
and
iudgements
,
no
;
Gods
owne
hand
will
not
comfort
vs
without
respect
had
to
this
,
that
wee
are
members
of
Christ
,
such
as
bee
out
of
Christ
,
and
vnbeleeuers
,
haue
the
wrath
of
God
,
his
threatnings
,
his
oath
,
and
his
hand
against
them
,
and
what
hand
or
strength
can
defend
them
,
on
the
contrary
,
true
beleeuers
are
so
free
from
danger
of
any
hurt
,
that
though
Satan
,
and
his
instruments
,
would
yet
they
can
do
nothing
,
that
may
hurt
them
,
yea
I
may
be
bold
to
say
(
if
I
be
rightly
vnderstood
)
that
God
himselfe
can
do
nothing
to
their
hurt
,
because
he
will
not
,
and
so
vnderstand
my
speech
of
his
actuall
power
,
for
his
will
and
actuall
power
,
are
of
equall
extent
,
the
one
goeth
not
further
then
the
other
,
and
so
I
say
God
himselfe
can
doe
nothing
that
may
hurt
them
;
which
is
a
great
comfort
to
all
true
beleeuers
;
let
vs
therefore
labour
to
draw
safely
from
the
same
root
from
whence
we
deriue
our
saluation
,
euen
from
Iesus
Christ
our
Sauiour
,
by
being
ingrafted
into
him
,
and
rooted
in
him
by
faith
,
and
then
we
shall
bee
safe
,
and
free
from
danger
of
hurt
,
in
the
greatest
calamities
that
can
be
sent
amongst
vs.
Obserue
wee
further
that
the
Apostle
saith
,
(
rooted
in
Christ
,
and
built
in
him
)
and
not
on
Christ
,
which
is
a
phrase
not
vsuall
in
building
,
giuing
vs
to
vnderstand
that
true
beleeuers
are
as
Peter
calls
them
,
1.
Peter
2.5
.
liuing
stones
,
liuing
and
growing
in
the
foundation
:
hence
I
gather
.
That
all
the
members
of
Christ
are
fruitfull
branches
,
&
as
liuing
stones
receauing
life
;
and
grace
from
Christ
,
their
roote
and
foundation
,
The
true
members
of
Christ
are
fruitful
branches
,
and
as
liuing
stones
receiue
grace
and
life
from
him
.
and
therefore
it
is
false
which
the
Papists
affirme
,
that
hypocrites
and
ill
liuers
may
be
members
of
Christ
,
wicked
men
may
be
members
of
the
visible
Church
for
a
time
,
and
of
Christ
sacramentally
,
but
not
indeed
,
as
many
as
are
indeed
,
and
truth
,
members
of
Christ
receiue
sap
from
him
,
and
bring
forth
fruits
answerable
to
such
a
roote
.
Come
wee
to
those
wordes
wherein
the
Apostle
doth
plainely
expresse
the
meaning
of
his
continued
exhortation
that
the
Colossians
should
go
on
in
faith
,
Hypocrites
&
ill
liuers
cannot
be
true
members
of
Christ
.
with
constancy
as
they
had
begunne
,
hauing
set
it
downe
in
words
metaphoricall
,
wherof
we
haue
spoken
,
he
further
propounds
it
in
these
plaine
termes
stablished
in
the
faith
,
together
with
an
explanation
what
faith
hee
meanes
(
namely
)
that
faith
which
they
had
beene
taught
,
as
ye
haue
beene
taught
)
the
word
(
stablished
)
is
not
heere
metaphoricall
,
as
in
cap
.
1.13
.
in
the
originall
wee
find
two
different
words
,
Interpretation
.
the
word
heere
is
to
be
taken
in
the
proper
signification
of
it
,
and
is
as
much
as
if
the
Apostle
had
said
,
confirmed
in
the
faith
,
so
it
is
translated
1.
Cor
.
1.6
.
as
the
testimony
of
Iesus
Christ
hath
beene
confirmed
in
you
,
the
Apostles
meaning
then
is
briefly
this
,
confirmed
in
the
faith
of
Christ
,
or
of
the
Gospell
,
all
is
one
in
substance
,
as
ye
haue
bene
truly
taught
by
the
true
teachers
of
the
Gospell
.
The
first
thing
that
is
offered
from
these
wordes
to
bee
considered
,
is
the
constancy
and
stability
of
faith
,
in
that
the
Apostle
truely
▪
saith
(
stablished
in
the
Faith
)
the
point
is
this
.
That
we
are
to
be
setled
and
confirmed
in
our
knowledge
,
and
faith
of
the
Gospell
,
wee
are
not
to
stand
in
a
mammering
,
not
knowing
whether
our
faith
be
right
,
or
wrong
,
but
we
are
to
be
perswaded
in
our
hearts
,
it
is
the
true
faith
of
Iesus
Christ
,
we
hold
and
professe
,
We
are
to
bee
perswaded
in
our
harts
that
the
faith
of
Iesus
Christ
wee
hold
and
professe
is
the
true
faith
.
and
to
be
resolued
rather
to
forgo
our
liues
,
then
to
forsake
it
,
and
this
is
that
which
the
Apostle
doth
inforce
vpon
the
Corinthians
:
1.
Cor
.
16.13
.
saith
he
,
stand
fast
in
the
faith
,
&c.
and
againe
Ephes
.
4.12
.
Ephes
.
4.12
.
he
saith
,
it
is
one
speciall
vse
of
the
ministery
of
the
Gospell
,
that
Christ
ascending
vp
on
high
gaue
gifts
vnto
men
,
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
&
some
pastors
,
and
teachers
for
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
ministery
,
&
for
the
edification
of
the
body
of
Christ
,
&c.
that
we
hence-forth
should
bee
no
more
like
children
tossed
vp
and
downe
altogether
in
vncertainty
,
but
that
we
should
be
setled
in
all
points
of
religion
,
we
professe
,
and
haue
our
hearts
stablished
with
grace
,
as
we
haue
it
Hebr
.
13.9
.
the
reason
and
ground
of
this
that
our
knowledge
and
faith
should
be
thus
setled
and
stablished
,
is
,
because
it
is
knowledge
and
faith
of
the
Gospell
,
the
eternall
and
vnchangeable
word
of
God
,
and
therefore
it
must
be
answerable
to
such
an
obiect
in
some
measure
of
constant
and
setled
stability
,
farre
be
it
then
from
vs
(
we
now
by
Gods
mercy
professing
the
true
faith
of
Iesus
Christ
)
that
wee
should
be
so
vnsetled
(
as
some
are
)
in
the
principall
points
of
religion
,
We
are
not
to
be
vnsetled
in
the
principall
points
of
religion
as
some
bee
.
that
euery
cauill
of
any
seducer
should
driue
vs
from
our
hold
,
and
make
vs
doubt
whether
we
go
right
or
wrong
,
let
this
be
farre
from
vs
to
bee
so
light
and
wandering
.
Happily
some
may
say
how
is
it
possible
,
how
should
we
be
setled
in
that
we
hold
,
and
beleeue
,
amidst
the
multipliclty
of
opinions
,
and
differences
of
iudgements
,
some
are
Papists
,
some
Protestants
,
some
hold
one
thing
,
and
some
another
,
how
then
can
we
be
resolued
,
it
is
the
truth
of
God
which
we
in
our
Church
hold
and
professe
?
I
answer
,
wouldst
thou
(
indeed
amidst
the
diuersity
of
opinions
,
be
resolued
thou
art
in
the
right
way
,
and
that
the
Faith
which
thou
dost
hould
and
professe
beeing
the
faith
of
this
Church
is
the
true
faith
of
Iesus
Christ
?
looke
thou
that
thine
heart
be
vpright
in
the
feare
of
God
,
that
thou
with
an
honest
and
good
heart
,
heare
,
read
,
and
meditate
in
the
worde
of
God
,
and
endeuour
to
practise
that
which
thou
knowest
,
and
then
thou
shalt
not
bee
left
to
shift
for
thy selfe
,
and
to
roule
vp
and
downe
in
doubtfulnes
,
and
vncertainty
,
for
want
of
direction
,
but
thou
shalt
then
haue
a
faithfull
guide
and
directer
,
within
thine
own
breast
,
thine
eares
shall
heare
a
voyce
behind
thee
(
as
saith
the
Prophet
Isay
,
30.21
.
euen
the
voyce
of
the
spirit
of
God
who
is
alwaies
in
them
that
are
vpright
and
true
hearted
Christians
,
saying
this
is
the
way
,
walke
in
it
,
for
marke
what
the
Lord
promiseth
to
them
that
faithfully
serue
him
,
Psalme
.
25.12
.
What
man
is
hee
that
feareth
the
Lorde
?
him
will
hee
teach
the
way
that
hee
shall
choose
.
Againe
,
consider
that
excellent
speech
of
our
Sauiour
to
this
purpose
Iohn
7.17
.
if
any
man
do
the
will
of
my
Father
,
he
shal
know
of
the
doctrine
whether
it
be
of
God
or
whether
I
speake
of
my selfe
;
Note
.
he
that
is
a
doer
of
the
will
of
God
in
true
and
sincere
obedience
,
he
shall
not
be
left
in
doubt
,
but
shall
be
taught
the
truth
by
the
Spirit
of
God
,
and
fully
resolued
of
the
same
,
and
indeed
if
men
bee
left
wauering
and
doubting
whether
they
be
in
the
right
way
or
no
,
it
is
because
they
are
laden
with
sins
,
and
carried
away
with
their
owne
lusts
,
and
are
vtterly
void
of
the
feare
of
God
,
therefore
labour
thou
to
feare
God
,
and
to
obey
his
will
,
according
to
the
measure
of
knowledge
,
and
thou
shalt
be
guided
by
the
spirit
of
God
,
to
know
the
truth
,
to
loue
and
imbrace
the
trueth
,
yea
thou
shalt
haue
thine
heart
so
stablished
by
grace
,
as
that
thou
shalt
bee
setled
,
and
fully
resolued
to
liue
and
die
in
the
trueth
held
and
professed
.
And
that
we
may
be
stirred
vp
to
this
duty
,
consider
we
that
the
ende
of
the
doctrine
of
the
Gospell
is
to
confirme
vs
,
and
to
make
vs
certaine
of
Gods
grace
in
Iesus
Christ
to
make
vs
reioyce
in
Gods
presence
in
this
world
,
euen
to
speake
to
God
in
prayer
,
and
to
meet
him
with
comfort
in
his
word
and
Sacraments
,
and
at
the
day
of
iudgement
,
to
stand
with
holdnesse
before
the
throne
of
glory
.
Now
this
cannot
be
done
so
long
as
we
are
wauering
,
and
floating
vp
and
downe
in
vncertainty
,
Iohn
saith
,
2.
epist.
9.
whosoeuer
abideth
not
constant
in
the
doctrine
of
Christ
,
he
hath
not
God
to
be
his
gratious
Father
,
if
then
wee
would
not
disappoint
our selues
of
the
chiefe
comfort
of
the
Gospell
,
let
vs
neuer
rest
till
wee
be
so
setled
,
and
confirmed
in
our
true
knowledge
and
faith
of
the
Gospell
,
that
no
blast
of
false
doctrine
,
or
breath
of
any
seducer
,
can
be
able
to
remoue
vs.
The
next
thing
we
are
to
marke
from
these
wordes
is
;
that
the
Apostle
doth
limit
,
True
faith
hath
relation
to
the
worde
preached
.
and
referre
the
faith
wherein
he
would
haue
the
Colossians
stablished
,
to
the
doctrine
of
the
Gospell
that
had
beene
taught
amongst
them
,
(
stablished
in
the
faith
as
ye
haue
beene
taught
&c.
)
Hence
wee
may
take
vp
this
known
conclusion
.
That
true
faith
hath
relation
to
the
word
preached
,
true
faith
is
conceiued
and
wrought
by
the
publike
ministry
,
and
teaching
of
the
word
,
ca●l
to
mind
for
proofe
of
this
,
onely
that
knowne
gradation
of
the
Apostle
,
Rom.
10.14
.
How
shal
they
beleeue
in
him
of
whom
they
haue
not
herd
and
how
shall
they
heare
without
a
preacher
,
and
the
inference
vpon
that
,
verse
17.
is
this
,
then
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
Now
this
makes
it
cleare
that
the
faith
of
some
,
I
meane
of
such
as
build
on
visions
,
and
apparitions
,
and
priuate
illumination
of
the
Spirit
,
is
but
a
fancy
,
Faith
built
on
visions
&
apparitions
and
priuate
illumination
of
the
spirit
is
a
meere
fancy
.
a
meere
dotage
,
and
deuice
of
the
deuill
2.
Cor
.
3.8
.
the
Apostle
calls
his
preaching
the
ministration
of
the
Spirit
,
giuing
vs
to
vnderstand
that
the
word
and
spirit
are
so
neerely
conioyned
,
that
they
must
alwaies
go
together
,
the
Spirit
shineth
vnto
vs
in
the
word
,
and
the
word
is
powerfull
by
the
Spirit
,
and
wee
must
bee
taught
of
God
,
but
it
must
be
by
the
word
,
and
by
the
ministery
of
man
,
our
Sauiour
Christ
,
Iohn
14.26
.
promiseth
that
his
Spirit
shall
suggest
,
and
bring
all
things
to
the
minds
of
his
Apostles
,
and
followers
,
which
he
had
taught
them
,
and
not
any
new
doctrines
or
reuelations
;
therefore
they
who
rest
vpon
any
reuelations
in
the
matter
of
Faith
,
besides
the
worde
,
most
falsly
pretend
the
Spirit
of
God
.
Againe
,
let
this
conclusion
bee
thought
on
to
further
vse
,
it
doth
discouer
vnto
vs
,
that
the
faith
of
many
persons
is
but
a
meere
imagination
,
The
faith
of
many
persons
discouered
to
be
but
a
meer
imagination
.
for
why
?
doe
not
many
say
they
beleeue
their
saluation
by
Christ
,
and
yet
liue
in
continuall
neglect
,
or
contempt
of
the
publike
ministery
of
the
word
,
they
either
come
not
to
the
publike
exercises
of
the
word
,
or
care
not
to
profit
by
them
.
Let
such
persons
know
that
their
faith
is
indeed
but
a
fancy
,
and
as
it
is
not
conceaued
by
the
teaching
of
the
worde
,
nor
built
on
the
word
,
so
in
time
of
triall
,
it
will
minister
vnto
them
no
comfort
from
the
word
,
the
storehouse
of
all
sound
and
sauing
comfort
.
One
thing
more
may
bee
gathered
from
these
wordes
,
In
that
the
Apostle
would
haue
the
Colossians
to
be
stablished
in
that
faith
they
had
beene
taught
,
wee
may
conclude
.
That
wee
are
to
bee
as
fully
perswaded
of
the
trueth
of
the
worde
and
promise
of
God
taught
by
man
lawfully
called
,
as
if
God
himselfe
should
speake
vnto
vs
from
heauen
,
We
are
to
be
as
fully
perswaded
of
the
truth
of
Gods
worde
&
promise
taught
by
man
lawfully
called
,
as
if
God
himselfe
should
speake
vnto
vs
from
heauen
.
for
why
?
God
hath
so
ordained
,
it
is
the
ordinance
of
God
that
the
promises
of
the
Gospell
should
bee
preached
and
▪
applied
to
our
soules
by
the
ministery
of
man
,
and
by
vertue
of
Gods
ordinance
,
the
worde
and
promise
truly
taught
,
and
applied
by
a
lawfull
minister
,
is
as
certaine
and
infallible
,
as
if
the
Lord
should
immediately
speake
from
heauen
himselfe
,
and
for
this
very
cause
saith
the
Apostle
,
1.
Thess.
2.1.3
.
thanke
wee
God
without
ceasing
,
that
when
ye
receiued
of
vs
the
worde
of
the
preaching
of
God
,
ye
receiued
it
,
not
as
the
word
of
men
,
but
as
it
is
indeed
the
worde
of
God
,
which
also
worketh
in
you
that
beleeue
,
a
plaine
&
pregnant
proofe
of
the
point
deliuered
And
this
(
for
the
vse
of
it
)
may
serue
to
strengthen
vs
in
faith
,
it
may
comfort
and
cheere
vs
vp
in
time
of
trouble
,
or
temptation
,
Strength
to
our
faith
and
comfort
vnto
vs
in
time
of
trouble
and
temptation
.
when
wee
are
conflicting
with
Satan
,
and
wrestling
against
despaire
,
if
then
it
please
the
Lorde
either
to
bring
to
our
remembrance
,
the
sweet
promises
of
the
Gospell
,
we
haue
heard
deliuered
,
and
applied
in
the
publike
ministery
,
we
are
to
apprehend
and
to
take
holde
of
them
,
and
to
be
fully
perswaded
of
the
truth
of
them
to
our
comfort
,
or
if
it
please
the
Lord
at
such
a
time
to
send
vnto
vs
his
minister
,
to
declare
vnto
vs
our
righteousnes
,
as
Iob
saith
cap
.
33.23
.
and
to
say
vnto
vs
out
of
the
word
of
God
,
beleeue
,
and
repent
,
and
Gods
mercy
belongs
vnto
thee
,
we
are
then
to
be
as
verily
perswaded
of
the
truth
of
that
promise
,
as
if
God
himselfe
should
speake
vnto
vs
with
his
owne
immediate
voyce
from
heauen
,
and
so
to
be
comforted
and
strengthened
in
our
faith
,
and
full
assurance
of
Gods
mercy
:
when
Nathan
came
to
Dauid
being
cast
downe
to
the
mouth
of
hell
,
(
yet
his
faith
not
altogether
fayling
,
and
told
him
in
the
word
of
a
Prophet
,
as
we
read
2.
Sam
.
12
,
13.
the
Lord
hath
put
away
thy
sinne
,
no
doubt
Dauids
hart
was
much
cheered
,
and
comforted
,
and
his
soule
much
strengthned
in
the
assurance
of
Gods
mercy
,
yea
doubtlesse
more
comforted
by
Nathans
speech
,
then
if
all
the
men
in
his
kingdome
,
beeing
not
prophets
should
haue
said
as
much
vnto
him
,
because
the
promise
and
blessing
belongs
properly
to
the
minister
in
the
discharge
of
his
function
,
when
therefore
in
the
like
case
the
minister
shall
say
vnto
vs
,
beleeue
and
repent
,
and
mercy
belongs
vnto
thee
;
wee
are
then
to
be
as
thoroughly
perswaded
it
is
true
,
as
if
God
himselfe
should
cal
vs
by
name
and
say
beleeue
thou
,
and
repent
,
and
mercy
belongs
to
thee
,
or
say
vnto
vs
;
I
am
thy
Father
,
and
thou
art
my
child
if
thou
beleeue
and
repent
.
It
followeth
,
abounding
therein
with
thanksgiuing
.
In
these
words
the
Apostle
makes
knowne
to
the
Colossians
,
that
he
would
haue
them
so
farre
from
being
deficient
in
faith
,
as
that
they
should
abound
and
increase
and
grow
to
greater
measure
,
and
that
with
cheerefulnesse
.
Interpretation
.
For
that
is
briefly
the
meaning
of
the
words
,
abounding
in
that
faith
ye
haue
beene
taught
,
with
cheerefulnesse
,
for
concluding
of
the
first
point
hence
offered
,
wee
are
to
marke
that
the
Apostle
doth
not
say
abounding
in
faith
generally
,
and
so
vrging
vppon
the
Colossians
,
the
generall
proposition
,
that
they
should
continually
grow
in
grace
,
in
faith
,
&c.
but
hee
doth
limitte
his
speech
to
that
faith
,
they
had
beene
taught
,
and
saith
abounding
therein
.
Hence
wee
may
gather
that
to
the
doctrine
of
faith
;
hope
,
loue
,
or
any
vertue
taught
amongst
vs
,
wee
are
to
adde
a
measure
,
and
a
further
increase
in
respect
of
our selues
,
wee
are
not
to
content
our selues
with
that
doctrine
of
faith
,
hope
,
loue
,
or
other
grace
that
is
deliueuered
,
and
taught
,
but
wee
are
to
adde
vnto
it
,
and
further
to
abound
in
it
,
in
regard
of
our
owne
particular
measure
,
To
the
doctrine
of
faith
or
any
other
grace
taught
amongst
vs
we
are
to
adde
an
increase
in
respect
of
our selues
in
particular
.
and
vse
of
that
grace
.
Vnderstanding
aright
,
we
are
not
to
adde
vnto
it
any
different
thing
,
that
were
to
adde
to
the
word
of
God
,
but
after
the
hearing
of
the
doctrine
of
faith
,
or
any
other
grace
,
wee
are
to
gather
more
vnto
our selues
in
particular
,
touching
both
particular
knowledge
,
Note
.
and
particular
vse
of
the
same
,
then
that
wee
haue
heard
deliuered
vnto
vs
;
for
proofe
of
this
read
Matthew
13.23
.
hee
that
receiueth
the
seede
of
the
worde
in
good
ground
&c.
that
I
obserue
from
thence
,
fitting
the
point
in
hand
,
is
this
.
That
good
hearers
must
be
like
good
ground
,
and
good
ground
(
as
we
know
)
brings
foorth
more
in
haruest
,
then
was
cast
into
it
,
in
seed
time
,
so
good
hearers
receiuing
the
seede
of
the
worde
into
honest
and
good
hearts
,
must
send
foorth
the
same
seed
,
but
with
some
increase
in
respect
of
themselues
,
they
must
adde
a
measure
to
that
they
haue
receiued
.
Thus
did
Dauid
,
hee
did
not
content
himselfe
with
that
hee
had
receiued
of
his
teachers
,
but
but
did
dayly
increase
in
his
particular
knowledge
,
and
vse
of
the
things
taught
,
in
somuch
as
hee
became
wiser
,
and
had
more
vnderstanding
then
all
his
teachers
,
Psalm
.
119.99
.
thus
must
wee
doe
,
wee
must
daily
adde
to
that
we
are
taught
a
particular
knowledge
,
and
vse
of
it
to
our selues
.
The
reason
of
it
is
this
,
if
it
please
God
to
open
our
eies
,
to
see
our
spirituall
estate
,
we
are
best
acquainted
with
our
owne
condition
,
and
can
better
,
and
more
particularly
apply
things
taught
,
for
the
increase
of
our
knowledge
,
and
the
vse
of
them
,
then
our
teachers
do
,
or
can
do
,
we
must
not
therfore
rest
in
that
we
are
taught
,
but
adde
a
measure
,
and
increase
vnto
it
,
in
respect
of
our selues
,
now
before
I
come
to
vrge
this
duety
,
I
hold
it
needfull
to
shew
some
speciall
meanes
,
helping
forward
to
the
performance
of
it
,
which
may
iustly
bee
expected
,
for
it
may
bee
saide
,
wee
see
it
indeede
made
manifest
vnto
vs
,
that
wee
are
to
adde
a
measure
and
increase
to
that
wee
haue
beene
taught
,
Meanes
helping
vs
to
ad
an
increase
to
that
wee
haue
beene
taught
are
two
.
but
how
is
that
to
be
done
?
I
answere
,
the
meanes
helping
to
that
purpose
are
many
,
but
especially
these
two
.
The
first
is
a
serious
&
carefull
meditation
vpon
things
heard
,
a
reuiewing
and
thinking
againe
vpon
the
doctrine
of
any
grace
taught
and
made
knowne
vnto
vs
,
for
as
Satan
doth
put
into
the
heads
of
wicked
men
(
they
setting
their
wits
to
deuise
mischiefe
)
such
platformes
and
deuises
as
otherwise
were
wonderfull
to
come
vnto
,
witnes
that
of
the
gunpowder
treason
.
So
the
spirit
of
God
doth
communicate
to
them
that
set
themselues
to
meditate
on
good
things
heard
,
with
care
to
profite
by
them
,
more
heauenly
things
then
they
can
possibly
reach
,
either
by
hearing
,
or
reading
.
Hence
it
is
that
Dauid
saith
,
hee
had
more
vnderstanding
then
all
his
teachers
,
because
the
testimonies
of
the
Lord
were
his
daily
meditation
.
The
second
meanes
helping
to
the
attainement
of
more
particular
knowledge
,
and
vse
of
things
heard
,
and
of
the
doctrine
of
any
grace
deliuered
in
the
publike
ministery
,
is
an
expressing
of
that
in
our
liues
,
which
is
made
knowne
by
teaching
,
and
an
exercising
of
that
grace
wee
are
taught
by
the
word
,
as
occasion
is
offered
,
for
by
expressing
,
and
by
exercise
of
faith
,
loue
,
patience
,
and
other
graces
,
we
shall
come
to
more
particular
knowledge
and
vse
of
those
graces
,
then
by
the
doctrine
of
the
best
teacher
in
the
worlde
,
yea
by
exercise
it
comes
to
passe
many
times
,
that
priuate
men
are
able
to
speake
of
faith
,
and
of
other
graces
,
with
better
knowledge
and
conscience
then
some
preacher
,
Hebrewes
5.8
.
it
is
saide
that
our
Sauiour
himselfe
learned
obedience
,
by
the
things
which
hee
suffered
,
hee
exercising
obedience
in
suffering
,
hee
learned
obedience
,
and
Romanes
5.4
.
it
is
saide
that
the
exercise
of
patience
brings
forth
experience
(
marke
it
)
by
exercising
patience
vnder
the
crosse
,
we
come
to
such
a
a
particular
and
experimentall
knowledge
of
our
owne
weakenesse
by
nature
,
and
of
our
strength
by
grace
,
and
by
the
assistance
of
Gods
spirit
,
as
we
cannot
possibly
haue
by
the
doctrine
of
patience
.
We
see
then
that
by
serious
meditation
on
things
taught
&
by
exercising
that
grace
that
is
made
known
vnto
vs
by
the
ministry
of
the
word
,
we
may
adde
a
further
measure
in
regard
of
our
particular
knowledge
,
and
vse
of
the
same
and
this
duety
is
worthy
to
be
thought
vpon
,
the
most
of
vs
are
defectiue
in
it
,
Reproofe
of
such
as
are
defectiue
in
this
duty
.
we
are
so
farre
from
adding
any
measure
,
and
abounding
in
faith
or
other
grace
,
as
that
wee
retaine
not
things
receiued
,
but
let
them
slippe
and
runne
out
of
our
mindes
,
yea
it
may
bee
wee
neuer
thought
this
to
be
our
duety
,
to
adde
any
thing
to
that
wee
are
taught
,
indeede
(
as
I
said
)
we
are
not
to
adde
any
new
thing
vnto
it
of
our selues
,
but
yet
wee
are
by
good
meanes
to
goe
on
to
a
further
increase
of
our
particular
knowledge
,
Two
motiues
to
stirre
vs
vp
to
this
duty
.
and
vse
of
things
taught
,
and
to
helpe
vs
forward
in
this
,
consider
we
these
two
things
.
First
,
all
the
grace
,
and
all
the
faith
wee
haue
,
or
can
reach
vnto
,
is
little
enough
in
time
of
temptation
,
when
there
comes
a
triall
of
our
faith
,
patience
,
meekenesse
,
humility
,
or
any
other
grace
that
is
in
vs
,
we
shall
find
,
that
all
we
haue
is
little
enough
,
euen
holy
Iob
,
though
he
had
a
great
measure
of
patience
,
yet
he
found
it
too
little
in
time
of
his
greatest
triall
.
Againe
consider
we
,
that
if
we
rest
in
that
we
heare
and
learne
by
teaching
,
and
labour
not
to
adde
vnto
it
a
particular
knowledge
and
vse
,
surely
our
knowledge
may
end
in
ignorance
and
prophannes
,
for
such
knowledge
is
either
conceiued
by
the
strength
of
naturall
vnderstanding
,
or
at
the
most
,
it
is
but
a
generall
illumination
,
and
common
to
vs
with
the
reprobate
,
&
if
we
go
no
further
,
it
must
needs
faile
in
the
end
,
&
by
the
iust
hand
of
God
fall
either
into
ignorance
or
prophanenes
,
our
Sauiour
saith
Math
.
13.12
.
whosoeuer
hath
not
(
that
is
)
as
appeares
by
the
circumstance
of
the
place
,
hath
not
more
then
a
generall
illumination
,
from
him
shal
be
taken
away
,
euen
that
hee
hath
euen
his
gifts
of
nature
,
as
vnderstanding
,
dexterity
of
wit
,
and
the
like
;
let
it
therefore
be
thought
on
,
that
the
greatest
measure
of
grace
is
little
enough
in
the
time
of
triall
,
and
if
we
rest
in
that
we
learn
by
teaching
,
our
knowledge
in
the
end
may
fall
into
ignorance
or
prophannesse
.
Yea
wee
may
bee
left
not
onely
destitute
of
heauenly
graces
,
but
by
the
iust
hand
of
God
,
bee
stripped
and
depriued
of
the
good
gifts
of
nature
.
Let
vs
therefore
be
stirred
vp
to
labour
,
both
by
serious
meditation
on
things
taught
,
and
by
exercise
of
that
grace
that
is
made
knowne
by
the
word
,
to
gather
more
particular
knowledge
,
and
vse
of
faith
,
or
any
other
grace
,
then
possibly
we
can
come
vnto
,
by
hearing
the
best
teachers
.
The
next
thing
hence
offered
to
our
consideration
,
is
from
the
word
heere
vsed
(
abounding
or
exceeding
)
for
the
word
signifies
not
,
that
there
can
bee
any
excesse
of
faith
,
or
any
other
grace
,
as
the
Papists
writing
on
Acts.
17.22
.
foolishly
define
superstition
,
to
bee
an
excesse
of
religion
,
but
that
we
are
not
to
content
our selues
with
a
small
measure
or
mediocrity
of
faith
,
but
to
labor
for
a
plerophory
,
for
store
and
plenty
of
Faith
?
Hence
then
we
see
,
what
is
a
lawfull
desire
and
seeking
of
aboundance
(
namely
this
,
)
wee
may
lawfully
labour
and
vse
all
good
meanes
to
abound
,
We
may
lawfully
and
wee
ought
to
vse
al
good
meanes
to
increase
in
faith
and
inward
graces
of
Gods
spirit
1.
Cor
.
15
58.
but
wherein
?
not
in
wealth
and
outward
things
,
wee
are
not
to
seeke
for
such
things
more
then
necessary
for
nature
and
person
,
but
we
may
lawfully
vse
all
good
meanes
to
increase
in
faith
,
and
inward
graces
of
Gods
spirit
,
yea
it
is
our
duty
so
to
doe
,
as
the
Apostle
exhorts
,
1.
Cor
.
15.
last
verse
,
therefore
my
beloued
brethren
,
be
ye
stedfast
,
vnmoueable
,
aboundant
alway
in
the
worke
of
the
Lord
,
forasmuch
as
ye
know
that
your
labour
is
not
in
vaine
in
the
Lord
;
the
reason
is
plaine
(
namely
)
this
.
Because
the
greatest
measure
of
grace
wee
can
reach
in
this
life
,
is
not
more
then
necessary
to
saluation
,
as
the
least
measure
truly
wrought
may
be
sufficient
,
so
the
greatest
measure
is
not
more
then
sufficient
,
therefore
wee
may
lawfully
,
and
it
is
our
duty
to
vse
all
good
meanes
to
increase
in
faith
,
and
in
the
feare
of
God
,
and
in
other
graces
a
duety
neuer
more
needfull
to
be
vrged
then
in
these
daies
.
Now
most
men
haue
their
desires
and
affections
set
on
the
world
,
and
greedily
hunt
after
aboundance
of
riches
,
Reproofe
of
such
as
greed
ly
hunt
after
the
things
of
this
life
and
haue
li●tle
or
●o
care
to
seek
●fter
spirituall
good
things
.
and
honours
,
such
as
haue
plenty
are
neuer
satisfied
,
such
as
are
poore
,
esteeme
them
that
haue
plenty
most
happy
,
and
so
euery
one
almost
labours
to
gather
riches
to
himselfe
,
but
not
to
bee
rich
in
God
as
our
Sauiour
speakes
,
Luke
the
12.21
.
to
heape
vp
,
if
possibly
hee
can
,
though
by
vnlawfull
meanes
aboundance
of
wealth
,
and
riches
,
but
few
or
none
seeke
after
the
true
riches
and
treasures
,
after
aboundance
of
spirituall
gifts
and
graces
which
indeed
ought
to
be
sought
for
aboue
all
the
wealth
in
the
world
,
&
to
this
end
we
are
to
disburden
our selues
of
care
and
greedy
seeking
after
the
things
of
this
life
;
the
thorny
cares
of
this
world
choake
the
seed
of
the
word
,
and
make
it
vnfruitfull
,
Matthew
13.22
.
yea
such
as
haue
aboundance
of
riches
and
outward
good
things
,
ought
to
spend
more
time
,
more
care
and
labor
in
seeking
after
grace
and
spirituall
things
,
then
they
who
are
in
pouerty
,
and
want
things
needfull
,
Thus
much
the
Apostle
teacheth
vs
,
1.
Cor
.
7.21
.
when
he
saith
to
the
seruant
,
if
thou
maist
bee
free
,
vse
it
rather
,
such
as
haue
plenty
of
wealth
,
haue
or
may
haue
more
freedome
to
attend
on
holy
exercises
,
Note
.
therefore
they
are
to
giue
more
time
to
attend
on
the
meanes
,
effectuall
for
the
working
and
increase
of
grace
in
them
,
and
if
thou
beest
poore
,
yet
seeke
for
aboundance
of
grace
,
if
thou
attaine
that
,
thou
art
richer
then
the
richest
in
the
world
,
wanting
grace
,
Two
motiues
to
stir
vs
vp
to
labor
▪
after
plenty
of
grace
.
and
to
stirre
vp
euery
one
to
labour
▪
after
plenty
of
grace
,
if
thou
beest
rich
,
consider
that
thy
life
standeth
not
in
thy
aboundance
,
as
Christ
himselfe
saith
,
Luk
.
12.15
.
if
thou
hast
no
more
care
to
bee
rich
in
grace
;
as
thou
art
rich
in
outward
things
,
thy
iudgement
and
condemnation
shall
be
the
greater
in
regard
of
thy
riches
,
if
thou
bee
poore
,
and
hast
no
care
to
seeke
after
grace
,
(
of
which
sort
there
be
too
many
)
thy
pouerty
is
then
a
curse
vnto
thee
,
and
but
a
beginning
of
a
further
woe
and
misery
,
and
the
Lord
hath
begun
to
sit
in
iudgement
against
thee
already
.
Againe
,
let
vs
all
,
both
rich
and
poore
,
consider
that
this
one
thing
(
namely
)
seeking
after
grace
,
is
absolutely
necessary
,
Maries
part
Luke
10.42
.
though
the
entertaining
of
Christ
was
as
necessary
as
any
outward
businesse
,
yet
it
was
not
necessary
in
comparison
of
that
one
thing
,
for
without
this
a
man
cannot
be
saued
,
which
hee
may
without
any
thing
else
hauing
this
.
Let
vs
therefore
in
the
feare
of
God
bee
stirred
vppe
,
not
so
greedily
to
hunt
after
the
things
of
this
life
,
but
to
labour
and
seeke
after
this
one
thing
,
so
absolutely
necessary
to
our
owne
saluation
.
Let
vs
neuer
rest
till
by
the
vse
of
good
meanes
,
we
attaine
to
a
plentifull
measure
of
grace
,
and
by
the
spirit
of
grace
bee
transformed
into
the
image
of
Iesus
Christ
.
Come
we
to
the
last
words
(
with
thanksgiuing
)
the
doctrine
offered
vnto
vs
,
hence
is
this
.
That
as
wee
abound
in
faith
,
so
are
wee
to
abound
in
thankesgiuing
to
God
,
or
(
to
deliuer
it
positiuely
)
the
proposition
may
bee
this
(
the
wordes
will
beare
it
)
as
many
as
abound
in
faith
,
they
also
abound
in
thankesgiuing
to
God
,
As
many
as
ab●und
in
faith
they
abound
also
in
thanksgiuing
to
God
.
it
is
not
possible
that
any
should
haue
much
faith
and
little
thankefulnesse
to
God
for
his
mercy
,
the
woman
in
the
Gospell
beeing
assured
of
much
mercy
in
the
forgiuenesse
of
many
sinnes
,
returned
much
loue
to
Christ
Luke
7
47.
and
certainely
,
if
there
bee
in
the
heart
abundance
of
faith
,
a
plerophory
,
and
full
perswasion
of
Gods
mercy
,
it
will
set
the
head
on
worke
,
We
are
to
examine
our selues
touching
the
measure
of
our
thanksgiuing
to
God
.
Ps.
100.16.11
.
and
make
a
man
say
with
Dauid
,
what
shall
I
render
vnto
the
Lord
for
all
his
benefits
towards
mee
,
yea
it
will
make
him
keepe
a
continuall
remembrance
,
with
a
serious
acknowledgement
of
Gods
mercy
towards
him
,
and
to
dedicate
and
consecrate
his
body
and
soule
,
and
all
that
hee
hath
,
to
the
honour
and
seruice
of
almighty
God
,
for
that
is
true
thankesgiuing
to
God
.
According
to
the
measure
of
our
thanksgiuing
to
God
for
his
mercy
in
Christ
so
is
the
measure
of
our
faith
.
Let
no
man
then
deceiue
himselfe
,
but
take
it
for
an
infallible
rule
,
that
according
to
the
measure
of
our
faith
,
wil
euer
be
the
measure
of
thanksgiuing
.
And
againe
,
according
to
the
measure
of
our
thanksgiuing
to
God
for
his
mercy
in
Christ
,
so
is
the
measure
of
our
faith
,
and
remember
withall
that
if
our
thankesgiuing
to
God
bee
not
greater
for
his
mercy
in
Christ
,
Note
.
then
it
is
for
other
blessings
vouchsafed
,
wee
haue
no
faith
at
all
,
happily
wee
can
open
our
mouthes
and
blesse
God
for
our
health
,
our
wealth
,
and
other
outward
good
things
,
(
which
is
commendable
indeed
)
but
if
we
haue
not
our
hearts
more
inlarged
,
if
wee
cannot
more
blesse
God
for
the
worke
of
faith
in
our
hearts
,
by
the
ministry
of
his
worde
,
and
for
his
mercy
apprehended
in
Iesus
Christ
our
hearts
are
not
right
within
vs
,
for
that
is
the
greatest
blessing
of
God
that
can
bee
vouchsafed
in
this
life
,
and
if
wee
be
more
thankfull
for
other
blessings
then
for
that
,
we
haue
as
yet
no
apprehension
of
Gods
mercy
in
Christ
at
all
.
Examine
thy selfe
therefore
whosoeuer
thou
art
,
hast
thou
no
thanksgiuing
to
God
for
that
excellent
gift
of
faith
apprehending
the
mercy
of
God
in
Christ
,
or
lesse
thanksgiuing
for
that
,
then
for
other
inferior
gifts
?
certainly
then
thou
hast
no
faith
at
all
.
And
againe
,
hast
thou
thine
heart
enlarged
,
is
the
very
ioy
of
thine
heart
,
and
canst
thou
more
delight
to
blesse
God
for
his
mercy
apprehended
by
faith
in
Christ
,
then
for
any
other
good
thing
that
is
a
sure
argument
of
a
sound
faith
,
yea
,
that
is
a
greate
argument
that
faith
doth
inwardly
abound
in
thine
heart
,
and
then
thou
maist
iustly
reioyce
and
say
,
blessed
bee
God
my
faith
increaseth
,
and
I
shall
certainly
goe
on
daily
to
a
clearer
sight
of
Gods
mercy
in
Iesus
Christ
,
and
in
the
end
bee
made
truely
conformable
to
my
head
and
Sauiour
the
Lorde
Iesus
.
VER
.
8.
Beware
least
there
be
any
man
that
spoyle
you
through
Philosophy
,
and
vaine
deceit
,
through
the
traditions
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
after
Christ
.
In
this
verse
the
Apostle
returnes
againe
to
that
generall
proposition
.
That
all
things
out
of
Christ
in
the
matter
of
saluation
are
meere
deceit
and
vanity
;
and
here
he
comes
to
a
more
particular
handling
of
it
,
laying
before
the
Colossians
the
speciall
meanes
vsed
by
seducers
to
deceiue
them
,
and
to
draw
them
from
Christ
,
and
to
thrust
,
vpon
them
other
things
besides
Christ
,
that
is
the
generall
matter
contained
in
this
verse
.
Now
this
matter
is
expressed
&
laid
out
in
these
particulars
.
First
in
a
caueat
and
premonition
forewarning
to
take
heede
of
seducement
;
which
seducement
is
set
foorth
by
the
nature
aed
force
of
it
,
where
it
takes
place
,
that
it
is
of
a
corrupting
and
spoyling
nature
,
in
these
words
beware
least
there
be
any
that
spoyle
you
.
Secondly
,
in
a
speciall
mention
of
some
particular
means
wherby
seducers
vse
to
deceiue
(
namely
)
these
three
First
,
philosophy
which
is
further
by
way
of
explication
,
sayd
to
be
vaine
deceit
.
Secondly
the
traditions
of
men
.
Thirdly
the
rudiments
of
the
world
.
Then
in
the
last
words
of
the
verse
,
the
Apostle
doth
oppose
to
all
these
corruptions
,
a
generall
refutation
,
that
these
things
must
needs
be
false
,
deceitful
and
of
a
spoiling
nature
,
because
they
draw
men
from
Christ
,
and
from
seeking
happinesse
and
saluation
by
Christ
alone
,
this
is
implied
in
those
last
words
(
and
not
after
Christ
.
)
Come
we
to
speake
of
the
Apostles
caueat
and
premonition
,
together
with
the
first
particular
meanes
of
seducement
,
vsed
by
seducers
,
in
these
words
)
,
Beware
least
there
be
any
man
that
spoyle
you
through
philosophy
,
and
vaine
deceit
.
Beware
,
the
original
word
signifieth
see
,
or
look
,
it
is
a
word
proper
to
the
eyes
of
the
body
,
but
heere
transferd
to
the
minde
;
and
the
meaning
of
the
Apostle
is
,
let
there
bee
in
you
a
vigilant
care
and
diligent
heedefulnesse
;
(
spoyle
you
)
this
word
is
metaphoricall
,
borrowed
from
theeues
and
robbers
,
who
come
vpon
a
fold
of
sheepe
,
take
and
binde
the
sheepe
,
and
carry
them
away
as
a
prey
,
and
the
meaning
is
,
beware
least
there
bee
any
that
cease
vppon
you
by
imposture
and
seducement
,
and
binde
you
,
and
carry
you
away
from
the
true
faith
of
Christ
,
as
a
spoyle
,
as
a
prey
,
and
a
booty
;
(
philosophie
)
this
word
properly
signifieth
loue
or
study
of
wisedome
,
but
it
is
heere
put
to
signifie
doctrine
fetched
from
Heathen
wise
men
and
from
their
bookes
and
writings
containing
the
knowledge
and
science
of
naturall
and
morall
vertues
,
and
least
the
Apostle
should
seeme
generally
to
condemne
all
such
knowledge
,
both
morall
and
naturall
,
hee
addes
further
as
a
restraint
(
and
vaine
deceit
)
(
that
is
)
such
doctrine
fetched
from
Philosophers
and
Heathen
wise
men
,
as
is
a
vaine
and
pernicious
seduction
,
and
drawing
out
of
the
way
,
for
so
the
word
translated
(
deceit
)
signifies
euen
a
drawing
out
of
the
way
from
Christ
,
&
his
true
doctrine
into
errors
,
and
in
the
end
to
destruction
,
thus
then
are
these
wordes
to
bee
conceiued
,
as
if
the
Apostle
had
sayd
.
Let
there
be
in
you
a
vigilant
care
and
watchfulnesse
,
least
there
bee
any
that
by
imposture
do
cease
vpon
you
,
and
carry
you
away
as
a
prey
,
or
a
booty
,
and
that
by
meanes
of
some
corrupt
doctrine
deriued
and
taken
from
Philosophers
,
&
Heathen
wise
men
,
which
may
seeme
to
carry
a
shew
of
wisdom
,
but
indeed
is
a
vain
&
pernicious
drawing
out
of
the
way
from
Christ
,
to
errour
,
and
to
destruction
.
Now
from
the
first
word
of
this
verse
(
beware
)
wee
are
taught
that
heed
and
circumspection
,
is
needfull
,
in
respect
of
deceiuers
and
seducers
,
wee
are
to
take
heed
of
such
as
goe
about
to
corrupt
our
faith
,
and
our
religion
,
and
to
draw
vs
into
errour
,
We
are
to
take
heed
of
seducers
who
seeke
to
corrupt
our
faith
and
religion
and
to
draw
vs
into
errou●
yea
,
though
wee
bee
such
as
are
well
grounded
in
the
trueth
,
yet
are
wee
to
take
heede
of
seducement
and
drawing
away
,
the
Apostle
witnesseth
of
the
Colossians
verse
5.
that
they
were
stedfast
in
the
faith
,
yet
hee
thought
it
meete
to
giue
them
this
caueat
,
beware
least
there
bee
any
that
spoyle
you
,
&c.
Hence
it
is
that
hee
sayth
,
Phillip
.
3.1
.
it
greeued
not
him
to
write
to
them
of
that
Church
the
same
things
,
for
he
knew
it
to
bee
a
sure
thing
,
euen
a
thing
tending
to
their
confirmation
&
strengthning
against
seducers
,
and
then
he
subioynes
a
tripled
premonition
,
Beware
of
dogs
,
beware
of
euill
workers
,
beware
of
the
concision
:
giuing
vs
thereby
to
vnderstand
,
how
needfull
it
is
euen
for
such
as
are
well
instructed
,
hauing
been
often
taught
the
same
things
,
to
looke
about
them
,
to
take
heed
of
the
deceit
of
false
teachers
,
for
indeed
the
Lord
who
hath
the
ordering
,
and
doth
euer
order
the
malice
of
Satan
,
for
the
good
of
his
Church
,
doth
suffer
Seducers
in
the
Church
,
for
the
exercise
of
the
faith
and
patience
of
his
chosen
,
and
for
the
manifestation
of
such
as
be
sound
in
the
truth
.
1.
Cor
.
11.19
.
Therefore
they
that
be
most
sound
in
the
truth
,
are
to
bee
wary
and
to
take
heed
of
seducement
.
It
were
easie
further
to
shew
the
necessitie
of
this
duty
,
but
the
question
may
be
,
how
this
is
to
be
done
,
and
how
we
shall
take
heed
of
such
as
seeke
to
draw
vs
to
error
.
To
this
I
answere
,
that
first
we
must
learne
to
disce●ne
and
know
them
.
Alas
may
some
say
,
how
shall
we
that
are
illiterate
and
vnlearned
know
them
?
they
can
transforme
themselues
into
the
likenesse
of
true
teachers
,
as
Satan
can
change
his
colour
,
and
transforme
himse●fe
into
an
angell
of
light
,
so
can
his
ministers
,
2.
Cor
.
11
14.15
.
how
then
shall
wee
know
them
?
Ans.
I
haue
heretofore
shewed
,
in
a
word
therefore
to
recall
it
,
wee
shall
know
them
by
their
proper
fruites
,
I
meane
by
their
fruits
not
as
they
are
Christians
,
but
as
they
are
teachers
,
that
is
,
by
their
doctrine
,
if
their
doctrine
be
consonant
and
agreeable
to
the
written
word
of
God
,
and
grounded
on
Iesus
Christ
incarnate
,
with
due
respect
of
his
glory
,
and
set
before
vs
spirituall
worship
of
God
,
agreeable
to
his
nature
and
will
,
then
is
the
teacher
a
true
teacher
:
but
if
the
doctrine
either
dissent
from
the
word
of
God
,
or
any
thing
derogate
from
the
glory
of
Christ
,
or
vrge
vpon
vs
an
outward
worship
,
standing
in
outward
rites
and
ceremonies
,
then
is
the
teacher
a
false
teacher
,
and
hauing
found
him
out
so
to
be
,
and
discouered
him
,
we
are
in
the
second
place
to
auoyd
him
Rom.
16.17
▪
I
beseech
you
marke
them
diligently
,
which
cause
diuision
and
offences
,
contrary
to
the
doctrine
ye
haue
lear-and
auoyd
them
,
yea
,
a
false
teacher
being
knowen
to
vs
we
are
to
auoyd
the
very
breath
of
him
,
We
are
to
auoyd
the
very
breath
of
false
teachers
.
we
are
to
giue
him
no
entertainment
,
nor
receiue
him
to
house
nor
bid
him
good
speede
Ioh
.
2.
Epist.
10.
wee
are
to
admit
no
conference
,
nor
speech
with
him
,
as
some
foolishly
do
,
presume
on
their
owne
strength
;
for
if
wee
so
doe
,
wee
breake
the
commandement
of
God
,
who
hath
sayd
,
receiue
not
such
a
man
to
house
,
admit
no
familiar
conference
with
him
,
&
tansgressing
the
commandement
of
God
,
can
we
haue
any
assurance
of
preseruation
,
that
we
shall
bee
kept
from
hurt
by
such
an
one
?
no
certainely
,
wee
passe
the
bounds
God
hath
set
about
vs
,
we
are
out
of
the
waye
,
God
hath
appoynted
vs
to
walke
in
,
and
wee
can
haue
no
assurance
of
his
protection
;
let
vs
therefore
labour
to
discerne
and
know
seducers
,
and
when
we
know
them
,
let
vs
bee
carefull
to
auoid
the
very
breath
of
them
,
let
vs
not
suffer
them
to
come
neere
vs
,
least
so
doing
we
not
only
confirme
them
in
their
sinne
but
bring
our selues
within
danger
of
infection
by
them
:
yea
,
as
the
Apostle
sayth
,
to
be
made
a
prey
or
a
spoyle
vnto
them
,
&
consequently
a
prey
to
the
teeth
of
the
Lyon
,
euen
that
roaring
lyon
the
Diuell
,
who
walketh
about
seeking
whom
he
may
deuoure
.
The
next
thing
we
haue
heere
to
obserue
,
is
the
nature
and
force
of
seducement
,
where
it
takes
place
,
that
it
is
of
a
spoyling
nature
,
therefore
the
Apostle
sayth
not
(
Beware
least
any
seduce
you
)
but
least
any
spoile
you
;
the
poynt
of
tnstruction
hence
offered
,
is
thi●
.
That
where
deceiuers
,
teachers
of
errour
,
fasten
vpon
any
person
or
people
,
they
spoile
them
,
Where
false
teachers
fasten
vpon
any
person
or
people
they
spoil
them
.
they
carry
them
away
from
the
truth
,
as
the
beare
,
wolfe
or
lyon
carry
away
their
prey
which
is
not
able
to
resist
them
,
2.
Cor
.
11.
The
Apostle
painting
out
the
manners
of
false
teachers
,
and
by
way
of
exprobration
,
reproouing
the
Corinthians
for
suffering
them
amongst
them
,
sayth
thus
;
yee
suffer
euen
if
a
man
bring
you
into
bondage
,
if
a
man
deuoure
Whence
it
is
cleere
that
where
teachers
of
errour
are
suffered
,
they
bring
men
into
bondage
,
they
spoyle
and
deuoure
them
.
Act.
20.30
.
the
Apostle
sayth
to
the
elders
of
Ephesus
,
of
your
owne
selues
,
shall
men
arise
speaking
peruerse
things
,
to
draw
disciples
after
them
;
the
wordes
carry
this
sence
,
that
false
teachers
rising
vppe
amongest
them
,
and
speaking
peruerse
things
,
should
so
far
preuaile
with
some
,
as
they
should
make
them
(
as
it
were
,
sweare
vnto
their
opinions
,
thus
indeede
did
the
Arrians
the
Donatists
and
other
heretickes
in
succeeding
times
,
as
might
be
shewed
at
large
.
First
,
therfore
this
may
serue
to
make
vs
cease
from
maruelling
that
some
persons
who
are
seduced
by
deceiuers
,
We
are
not
to
maruell
some
persons
that
are
drawen
to
error
become
of
obstinate
in
their
error
.
&
drawen
away
to
papisme
to
brownism
or
the
like
,
become
wilfull
&
obstinate
in
their
errours
;
heere
is
the
reason
of
it
,
false
teachers
haue
spoiled
them
,
&
made
a
prey
of
them
&
hold
them
so
fast
,
that
a
good
shepheard
may
happily
take
out
of
the
mouth
of
the
lyon
,
two
legs
,
a
peece
of
an
care
,
as
the
Prophet
speakes
,
Amos
3.12
.
but
the
greatest
part
they
will
hold
without
rescue
or
recouery
,
yea
,
lamentable
experience
shews
,
that
where
deceiuing
Iesuits
&
popish
priests
fasten
vpon
poor
silly
souls
,
they
cease
not
only
on
their
minds
,
in
corrupting
them
with
error
,
but
vpon
their
very
willes
,
so
that
,
talke
with
them
,
&
you
shall
find
thogh
they
seem
willing
to
be
resolu'd
,
&
to
learn
the
truth
yet
they
will
not
,
but
when
they
hear
a
reason
,
which
they
cannot
answer
,
insteed
of
yeelding
,
they
say
,
were
such
and
such
heere
they
could
answer
you
,
in
this
case
,
they
doe
as
Pharaoh
did
,
Exod
.
7.11
.
who
when
himselfe
could
not
tell
what
to
say
,
to
so
manifest
a
signe
as
was
wrought
by
Moses
and
Aaron
,
yet
he
perswaded
himselfe
his
wise
men
&
his
enchanters
could
,
and
send
for
them
hee
will
,
to
see
what
they
can
say
,
rather
then
yeeld
to
the
worke
of
God
,
and
thus
doe
many
seduced
persons
,
when
they
know
not
what
to
answer
themselues
,
yet
they
thinke
that
such
and
such
can
,
and
so
they
continue
willfully
blinded
and
hardened
in
their
errours
:
Let
vs
not
therefore
maruell
when
we
see
persons
seduced
,
by
popish
enchanters
,
hauing
beene
dealt
withall
,
by
such
as
are
able
to
conuince
them
,
still
wilfull
and
obstinate
in
their
errours
,
and
hating
to
bee
reclaimed
,
deceiuers
haue
taken
them
,
and
carried
them
away
as
a
booty
,
and
hold
them
fast
vnder
their
power
,
and
by
their
iugglings
,
haue
not
onely
shut
vppe
their
eyes
,
that
they
cannot
see
the
truth
,
but
by
the
iust
iudgement
of
God
,
haue
bound
vp
the
power
of
their
willes
,
so
as
they
will
not
be
made
to
see
it
when
they
doe
see
it
.
Againe
it
being
so
,
that
where
deceiuers
fasten
on
any
people
or
person
,
they
spoile
them
;
let
this
teach
vs
not
onely
to
auoyd
seducers
,
but
to
affect
the
truth
,
and
to
receiue
the
truth
in
loue
of
the
truth
,
We
must
not
onely
auoyd
seducers
but
affect
the
truth
and
receiue
it
in
loue
of
it
.
for
indeed
because
men
receiue
not
the
loue
of
the
truth
hence
it
is
as
the
Apostle
hath
taught
vs
,
2.
Thess.
2.11
.
that
God
sends
them
strong
delusions
to
beleeue
lies
,
euen
such
delusions
as
strongly
deceiue
them
,
and
strongly
hold
them
,
beeing
deceiued
,
for
so
much
the
words
doe
import
{αβγδ}
.
That
the
Lord
sends
vpon
them
such
errours
as
not
onely
preuaile
with
them
,
but
are
powerfull
and
strong
to
hold
them
,
hauing
erred
,
so
as
they
haue
neither
power
nor
will
to
winde
themselues
out
,
but
thinke
themselues
in
happy
case
and
right
,
when
they
are
most
wrong
,
and
so
goe
on
stiffe
and
stubborne
against
the
truth
,
and
against
their
owne
good
,
till
they
perish
and
be
damned
in
hell
,
let
this
be
thought
on
,
and
let
it
stirre
vs
vp
to
receiue
the
truth
in
loue
of
the
truth
,
and
to
testifie
our
loue
to
the
truth
.
1.
Meanes
.
Let
vs
hate
and
detest
all
contrary
errour
,
as
Dauid
saith
he
did
Psal
.
119.104
.
hauing
gotten
vnderstanding
of
the
truth
,
he
hated
alwayes
of
falshood
.
Come
we
to
the
first
particular
meanes
heere
set
downe
whereby
seducers
vse
to
prey
vppon
poore
Christians
(
namely
)
philosophy
and
vaine
deceit
,
the
Papists
in
their
notes
on
this
place
,
charge
vs
to
be
such
as
aduance
philosophy
aboue
the
due
place
,
and
say
wee
haue
no
other
argument
against
the
reall
presence
in
the
Sacrament
of
the
Lords
supper
,
but
such
as
are
borrowed
from
philosophie
,
concerning
quantity
,
place
,
position
,
dimensions
,
sight
,
taste
and
other
straites
of
reason
,
which
indeed
is
a
meere
cauill
and
standerous
imputation
,
for
we
haue
many
other
arguments
against
that
carnall
presence
both
out
of
Scripture
and
out
of
ancient
Diuines
,
and
againe
,
we
bring
no
arguments
out
of
philosophy
,
but
such
as
haue
ground
in
Scripture
,
the
Scripture
teaching
that
Christ
was
truely
incarnate
,
and
had
a
true
body
like
vnto
ours
,
had
all
the
essentiall
properties
of
a
true
body
,
we
hence
conclude
according
to
the
rules
of
philosophy
,
that
his
body
is
visible
,
circumscribed
,
locally
and
present
only
in
on
place
at
one
time
the
ground
of
our
argument
is
from
Scripture
and
nor
from
philosophy
thus
far
we
consent
with
our
aduersaries
,
that
a
doctrin
grounded
on
philosophy
is
a
means
of
seduction
&
drawing
out
of
the
way
from
the
truth
of
religion
,
A
doctrine
grounded
on
philosophy
is
a
meanes
of
drawing
out
of
the
way
from
the
truth
of
religion
.
that
is
cleare
from
these
words
of
the
Apostle
,
&
the
reason
of
it
is
manifest
.
Because
the
wisedome
of
man
is
blinde
in
matters
of
religion
,
as
the
Apostle
saith
Rom.
1.22
.
when
the
Philosophers
,
and
wise
men
among
the
heathen
professed
themselues
to
be
wise
in
matters
of
faith
and
religion
,
they
became
fooles
;
therefore
a
doctrine
grounded
on
their
writings
must
needes
be
a
meanes
of
seduction
and
drawing
away
from
the
truth
into
error
.
And
this
we
may
easily
retort
and
turne
backe
vpon
the
head
of
our
aduersaries
especially
the
schole
Diuines
amongst
them
,
who
ground
many
doctrines
on
Philosophy
as
iustification
by
inherent
righteousnesse
,
freedome
of
will
and
diuers
others
.
Let
the
vse
of
this
bee
thus
much
vnto
vs
,
let
it
teach
vs
to
looke
to
the
ground
of
euery
doctrine
tendred
vnto
vs
that
it
be
grounded
on
the
written
word
of
God
the
foundation
of
all
true
faith
and
learne
we
to
suspect
speeches
cloathed
in
philosophicall
habit
,
vnder
them
many
times
lies
hid
much
corruption
.
Let
vs
not
then
receiue
things
offered
vnto
vs
in
that
manner
hand
ouer
head
but
with
examination
.
I
deny
not
all
vse
of
philosophy
,
there
may
be
good
vse
of
it
in
diuinity
.
And
I
will
now
briefely
shew
how
farre
foorth
philosophie
is
pernicious
and
hurtfull
to
religion
,
and
how
farre
foorth
it
is
not
.
First
therefore
know
that
philosophy
&
the
learning
of
the
heathen
is
hurtfull
to
religion
,
in
that
it
puts
downe
some
things
vtterly
false
and
against
the
word
of
God
as
the
eternity
of
this
world
,
that
chiefe
happinesse
is
found
in
ciuill
vertue
,
that
vertue
is
nothing
else
but
a
mediocrity
or
moderation
of
naturall
affection
without
renouation
or
change
of
them
by
grace
and
such
like
.
Secondly
,
it
is
pernicious
to
religion
,
in
that
such
things
as
haue
their
truth
in
philosophy
and
nature
are
abused
to
ouerturne
or
corrupt
some
truth
in
religion
,
for
example
,
that
of
nothing
,
nothing
is
made
;
it
is
true
in
nature
and
reason
,
but
it
is
false
in
diuinity
and
religion
,
that
teaching
vs
that
God
made
all
things
of
nothing
,
that
from
a
priuation
to
an
habit
there
is
no
returne
,
hath
some
truth
in
philosophy
,
but
in
religion
it
holds
not
true
,
because
from
death
to
life
there
is
a
returne
,
and
there
shall
be
a
resurrection
of
the
body
;
that
the
iustice
and
righteousnesse
by
which
a
man
is
iust
and
righteous
is
formall
inherent
in
himselfe
not
in
another
,
as
wisedome
or
learning
is
in
him
that
is
wise
or
learned
is
true
in
philosophy
,
but
false
in
diuinity
,
because
the
iustice
and
righteousnesse
by
which
we
are
iust
and
righteous
in
the
sight
of
God
,
is
not
inherent
in
vs
,
but
it
is
the
righteousnesse
of
Christ
imputed
vnto
vs
,
many
other
instances
might
be
giuen
,
but
these
may
sufficiently
cleere
it
,
that
philosophy
is
dangerous
to
religion
in
that
such
things
as
haue
truth
in
philosophie
are
abused
to
ouerturne
or
to
corrupt
some
trueth
in
religion
.
Now
on
the
other
side
,
How
philosophy
is
not
hurtfull
but
rather
helpfull
to
religion
.
philosophie
and
the
science
of
naturall
things
and
morall
vertues
deliuered
by
Heathen
men
is
not
hurtfull
to
religion
in
things
there
truely
deliuered
and
vsed
as
a
seruant
vnto
diuinity
,
and
so
as
it
may
be
a
meanes
to
further
vs
in
the
knowledge
of
God
,
and
of
heauenly
things
,
for
certainely
the
knowledge
of
naturall
things
and
morall
vertues
may
help
in
the
knowledge
of
things
heauenly
&
diuine
,
the
Scripture
it selfe
doth
somtimes
send
vs
to
the
teaching
of
nature
,
and
of
naturall
things
,
1.
Cor
.
11.14
.
saith
the
Apostle
,
doth
not
nature
it selfe
teach
you
,
that
if
a
man
haue
long
haire
,
it
is
a
shame
vnto
him
,
Christ
himselfe
sends
his
followers
to
the
foules
of
the
aire
,
&
to
the
lillies
of
the
field
to
learne
that
excellent
point
of
the
prouidence
of
God
,
in
the
preseruation
of
them
;
the
booke
of
Iob
is
full
of
arguments
from
things
natural
to
manifest
and
make
knowen
the
infinite
wisdom
&
power
of
God
,
&
there
is
no
doubt
,
but
that
Moses
and
Daniel
being
instructed
in
the
wisdome
of
the
Aegyptians
and
Caldeans
they
made
good
vse
of
that
knowledge
,
let
no
man
then
simply
condemne
philosophy
&
all
liberall
arts
&
sciences
as
some
foolishly
do
but
so
far
forth
as
philosophy
puts
down
things
vtterly
false
,
or
as
the
rules
of
it
are
abused
to
ouerthrow
or
corrupt
some
truth
in
religion
.
Let
vs
learne
to
profit
by
our
knowledge
of
any
naturall
thing
,
let
our
knowledge
of
a
thing
naturall
,
We
are
to
profit
by
our
knowledge
of
natural
things
serue
as
a
step
to
ascend
by
,
to
the
knowledge
and
consideration
of
some
things
heauenly
and
spirituall
;
for
example
we
know
that
the
eye
hath
a
faculty
and
power
of
seeing
.
Let
vs
thereby
be
led
forward
to
consider
that
heere
is
an
eye
in
heauen
that
sees
more
.
That
in
God
the
creator
&
maker
of
the
eye
,
there
is
a
power
of
seeing
all
things
.
Thus
did
Dauid
reason
,
Ps.
94.9
.
he
that
formed
the
eye
shall
he
not
see
,
he
riseth
vp
from
a
consideration
of
sight
giuen
to
the
eye
,
to
consider
the
all-seeing
eye
of
Gods
prouidence
;
we
knowing
that
there
is
in
man
a
conscience
that
doth
checke
him
for
notorious
knowen
sinnes
(
as
it
doth
if
it
be
not
hardened
and
cast
asleepe
by
custome
of
sin
.
)
This
ought
to
lead
vs
a
long
to
consider
of
a
iudgement
to
come
,
that
there
shall
be
a
time
when
God
will
bring
all
to
iudgement
.
Euen
our
meate
,
drink
&
apparell
,
are
to
put
vs
in
mind
of
the
necessitie
of
the
foode
of
our
soules
,
and
the
inward
hablements
and
cloathing
of
the
soule
,
yea
,
the
grasse
of
the
field
,
and
the
flowers
of
our
gardens
flourishing
for
a
time
,
and
then
fading
away
,
are
to
put
vs
in
minde
of
the
short
continuance
and
fading
state
of
our
liues
,
thus
doing
wee
shall
walke
in
earthly
things
and
haue
heauenly
mindes
,
and
make
a
right
vse
of
our
philosophy
,
euen
of
our
contemplation
&
knowledge
of
naturall
things
.
Obserue
with
mee
one
thing
further
from
these
words
(
namely
)
this
,
that
the
Apostle
cals
philosophy
,
the
best
learning
of
heathen
,
thrust
vpon
men
in
respect
of
true
comfort
&
saluation
,
not
only
a
deceit
,
but
vaine
deceit
,
a
vaine
thing
,
such
as
hath
not
in
it
that
soundnes
of
comfort
that
is
happily
expected
by
it
,
hence
we
are
taught
.
That
the
greatest
knowledge
a
man
can
reach
vnto
in
humane
learning
if
he
rest
in
it
,
&
look
for
true
comfort
by
it
,
it
will
disappoynt
him
,
The
greatest
knowledge
in
humane
learning
will
disappoynt
a
man
if
hee
looke
for
true
comfort
by
it
.
if
a
man
think
himselfe
happy
&
lift
vp
himselfe
in
regard
of
his
excellent
knowledge
gotten
by
his
natural
wit
,
&
by
study
of
the
best
humane
learning
he
deceiues
himselfe
,
he
shal
vanish
away
in
his
own
speculation
,
for
why
?
true
sauing
&
lasting
comfort
is
not
there
to
be
found
,
it
is
only
found
in
the
knowledge
of
the
word
of
God
,
which
is
therfore
called
,
and
that
by
way
of
exclusion
shutting
out
true
comfort
from
any
other
word
,
the
word
of
comfort
,
&
the
word
of
life
.
Hence
it
is
,
that
the
Saints
of
God
haue
euer
found
such
delight
and
sweetnes
in
the
word
of
God
,
as
they
haue
preferred
it
before
the
sweetest
things
,
&
made
it
the
very
ioy
of
their
hearts
.
The
knowledge
that
men
of
the
best
wits
,
and
by
the
greatest
study
come
to
by
human
learning
cannot
minister
to
them
any
true
comfort
in
time
of
their
outward
pressures
and
in
time
of
their
troubles
,
that
lie
on
their
bodies
,
it
can
only
tell
them
this
or
that
trouble
is
to
be
born
with
patience
,
because
there
is
a
necessity
of
the
bearing
of
it
,
being
layd
vpon
them
,
there
is
no
remedy
but
they
must
beare
it
,
or
it
may
be
,
it
can
go
thus
far
,
as
to
tell
them
that
God
will
haue
it
so
,
but
their
knowledge
they
haue
by
humane
learning
cannot
shew
them
in
that
trouble
,
the
good
and
holy
will
of
God
,
and
the
loue
of
God
euen
in
that
trouble
&
that
God
is
still
the
same
good
God
vnto
them
in
afflicting
of
them
that
he
was
before
he
layd
that
affliction
on
them
,
thus
far
it
cannot
go
,
in
regard
of
outward
trouble
,
much
lesse
can
it
yeeld
true
comfort
in
anguish
of
soule
or
perplexity
of
minde
and
conscience
.
Now
then
this
beeing
so
,
that
the
greatest
knowledge
a
man
can
attaine
by
humane
learning
will
disappoynt
him
,
if
he
looke
for
true
comfort
from
it
in
time
of
need
,
Such
as
take
delight
in
reading
humane
histories
must
moderate
their
delight
.
let
them
as
many
as
take
delight
(
I
will
not
say
in
reading
of
vaine
and
friuolous
tales
,
but
in
reading
true
humane
hystories
of
this
Kingdome
or
any
other
(
which
I
speake
not
against
,
it
is
a
commendable
thing
to
read
them
)
but
this
I
say
,
let
such
as
take
pleasure
and
delight
in
reading
of
them
,
learne
to
moderate
their
delight
,
and
let
them
take
heed
they
be
not
carried
away
with
too
much
delight
in
reading
of
them
,
it
is
the
corruption
of
our
nature
,
to
be
too
much
tickled
with
delight
,
&
to
place
a
felicity
in
reading
such
hystories
,
and
so
to
spend
all
the
time
wee
haue
to
spare
in
reading
of
them
,
but
let
vs
learne
thus
to
thinke
with
our selues
,
will
the
knowledge
I
get
by
reading
those
stories
stay
mee
in
the
day
of
my
trouble
?
will
it
comfort
me
in
the
houre
of
my
death
?
then
it
is
a
sure
thing
,
then
is
it
comfortable
indeede
,
but
if
vpon
due
consideration
wee
find
it
to
be
vaine
and
empty
of
all
such
comfort
,
and
that
if
we
rest
vpon
it
,
we
wait
vpon
a
lying
vanity
and
forsake
our
owne
mercy
as
the
Prophet
speakes
Ionah
2.1
.
Then
let
vs
take
lesse
delight
in
turning
ouer
such
bookes
&
seeking
after
such
knowledge
,
and
let
vs
labour
to
haue
our
hearts
possessed
with
greater
delight
in
reading
of
Gods
book
which
is
the
volume
of
true
comfort
,
&
will
furnish
vs
with
such
comfort
as
wil
stand
by
vs
in
all
times
of
trouble
&
distresse
either
of
body
or
mind
both
in
life
&
death
Againe
,
it
being
so
,
that
the
greatest
knowledge
a
man
of
excellent
wit
&
with
great
study
hath
gotten
out
of
humane
writers
,
There
is
no
true
comfort
to
be
found
in
naturall
knowledge
.
euen
out
of
morall
philosophy
which
seems
to
teach
the
way
to
true
happines
is
not
able
to
yeeld
him
any
dram
of
true
comfort
in
time
of
trouble
,
what
comfort
then
can
such
persons
finde
as
rest
in
their
naturall
knowledge
I
meane
in
that
knowledge
they
haue
only
by
their
mother
wit
,
some
persons
will
freely
confesse
they
are
not
book-learned
,
and
indeed
they
haue
not
any
iot
either
of
humane
or
diuine
knowledge
which
they
ought
to
haue
,
&
might
haue
had
by
the
means
long
continued
amongst
them
they
know
not
the
distinction
of
the
persons
in
the
trinity
,
or
at
least
cannot
distinctly
tell
what
any
of
them
hath
done
for
them
,
they
are
not
acquainted
with
the
properties
of
God
nor
with
his
actions
,
they
know
not
his
truth
,
his
iustice
,
his
power
,
his
mercy
,
&
other
his
attributes
as
they
are
made
known
in
his
word
,
happily
they
know
them
as
they
may
be
known
by
the
light
of
reason
,
&
so
did
the
Heathen
,
as
the
Apostle
witnesseth
,
but
alasse
that
is
a
comfortles
knowledge
seruing
only
to
leaue
them
without
excuse
,
let
such
as
blesse
themselues
in
their
naturall
knowledge
,
such
as
content
themselues
to
know
God
&
the
things
of
God
as
they
may
be
knowen
by
a
naturall
man
,
let
them
consider
that
when
trouble
comes
vppon
them
,
they
shall
be
left
destitute
&
voyd
of
comfort
especially
when
trouble
of
minde
comes
,
they
shall
then
haue
nothing
to
oppose
to
the
accusation
of
a
guilty
conscience
,
nothing
to
the
burning
wrath
and
fearefull
displeasure
of
God
,
but
shall
ly
open
to
feare
,
trembling
&
desparation
to
voluntary
death
,
yea
,
to
lay
violent
hands
vpon
themselues
.
Let
these
things
bee
thought
on
,
and
let
them
stirre
vs
vp
not
to
rest
in
such
knowledge
of
God
and
the
things
of
God
,
as
we
haue
by
the
light
of
nature
,
which
is
comfortlesse
,
and
will
then
disappoynt
vs
of
comfort
,
when
wee
haue
most
neede
of
it
,
but
let
vs
labour
for
that
knoweledge
which
is
offered
and
may
bee
had
from
the
word
of
God
,
which
will
be
sure
to
affoord
vs
true
and
sound
comfort
,
euen
in
the
greatest
conflict
of
minde
and
conscience
that
can
befall
vs.
Come
we
to
the
second
meanes
vsed
by
seducers
to
deceiue
(
n
)
the
traditions
of
men
,
through
philosophy
and
vaine
deceit
through
the
traditions
of
men
,
by
traditions
,
&c.
Interpretation
.
The
Apostle
in
this
place
meanes
such
doctrine
,
rules
or
precepts
as
were
meerely
deuised
by
men
either
contrary
or
beside
the
written
word
of
God
,
in
the
case
of
religion
,
Doctrines
meerly
inuented
by
men
spoyle
such
as
embrace
thē
.
we
may
find
Mat
.
15.9
.
that
traditions
are
called
mens
precepts
or
rules
,
meerly
inuented
by
men
,
&
ver
.
3.
such
as
crosse
&
thwart
the
commandements
of
God
,
such
as
be
contrary
,
or
at
lest
besides
the
written
word
of
God
,
hence
then
doth
the
Apostle
giue
vs
this
conclusion
.
That
such
doctrines
in
the
case
of
religion
are
as
meere
inuentions
of
men
hauing
no
ground
in
the
written
word
of
God
,
they
spoyle
such
as
embrace
them
,
and
drawe
them
away
from
the
truth
into
errour
,
the
reason
is
plaine
.
because
The
written
word
of
God
is
a
perfect
rule
both
of
faith
&
maners
,
&
contains
all
things
needfull
to
be
known
,
beleeued
or
practised
,
it
is
suffi●iently
able
to
make
vs
wise
to
saluation
these
things
are
written
,
Ioh
.
20.31
.
that
ye
might
beleeue
that
Iesus
is
the
Christ
the
son
of
God
,
&
that
in
beleeuing
yee
might
haue
life
through
his
name
,
and
the
Apostle
saith
,
Rom.
15.4
.
whatsoeuer
things
were
written
aforetime
were
written
for
our
learning
,
that
we
through
patience
&
comfort
of
the
Scriptures
might
haue
hope
:
therefore
any
doctrin
added
to
the
doctrine
of
the
word
,
it
being
so
absolute
in
it selfe
,
must
needes
bee
a
drawing
away
from
the
trueth
into
errour
,
Confutation
of
popish
vnwritten
traditions
.
now
such
are
the
vnwritten
traditions
of
the
Papists
,
their
doctrine
touch●ng
their
masses
,
trentalles
,
dirges
,
halfe
communions
,
inuocation
of
Saints
,
adoration
of
images
,
hallowing
of
bread
,
water
,
oyle
,
crossings
,
ceremonies
&
many
more
of
that
stamp
,
they
are
all
meer
inuentions
of
men
,
and
such
as
embrace
them
,
are
drawen
from
the
truth
to
errour
;
but
the
Papists
plead
and
say
,
these
things
are
not
so
to
bee
taxed
as
mee●e
inuentions
of
men
.
Ob.
Because
(
say
they
)
they
were
not
ordained
by
meere
humane
power
,
but
by
Christ
his
warrant
and
authority
,
by
such
as
are
placed
ouer
his
Church
,
of
whom
he
sayth
,
hee
that
heareth
you
heareth
mee
,
and
hee
that
despiseth
you
despise●h
mee
,
they
are
appointed
by
the
holy
Ghost
ioyning
with
their
Pastors
in
the
regiment
of
the
Church
this
is
their
colour
they
set
vpon
them
,
but
to
take
from
them
this
shift
.
First
,
they
are
neuer
able
to
prooue
that
their
teachers
haue
Apostolicall
power
and
authority
,
the
same
that
the
Apostles
had
,
and
that
they
are
simply
to
be
beleeued
in
that
they
teach
,
that
is
a
priueledge
&
prerogatiue
belonging
only
to
the
Apostles
,
the
planters
and
founders
of
the
Church
of
the
new
Testament
.
Againe
,
it
is
true
indeede
,
Christ
saith
,
he
that
heareth
you
heareth
mee
&c.
but
how
?
so
long
as
they
teach
nothing
but
that
Christ
hath
taught
;
hee
doth
not
assure
vs
,
whosoeuer
heareth
man
being
called
to
teach
,
heareth
him
simply
whatsoeuer
he
teach
,
but
so
long
as
man
preacheth
Gods
word
and
that
appeares
Ioh
.
14.26
.
the
comforter
which
is
the
holy
Ghost
,
whom
the
father
will
send
in
my
name
hee
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
which
I
haue
told
you
Christ
there
promiseth
that
his
spirit
shall
suggest
to
the
minds
of
his
disciples
all
things
,
which
he
had
taught
them
,
and
not
any
new
doctrines
,
therefore
the
Church
of
Rome
cannot
free
their
vnwritten
verities
from
being
found
meere
humane
inuentions
,
and
we
are
to
auoyd
them
as
things
that
will
spoyle
and
draw
vs
away
from
the
truth
into
error
,
&
embrace
only
such
doctrines
,
as
are
grounded
on
the
written
word
of
God
,
which
is
perfectly
able
to
make
vs
wise
to
saluation
.
Now
to
the
third
meanes
vsed
by
seducers
to
deceiue
(
namely
)
the
rudiments
of
the
world
,
according
to
the
rudiments
of
the
world
,
and
not
after
Christ
.
These
words
if
they
be
considered
with
the
former
they
haue
respect
vnto
them
on
this
manner
,
that
the
traditions
of
men
were
according
to
the
rudiments
of
the
world
according
to
the
rites
of
the
ceremoniall
law
so
indeed
were
the
traditions
and
rules
of
Pharisies
touching
washing
of
cups
and
platters
and
the
like
,
but
these
words
besides
the
relation
do
imply
that
the
rudiments
of
the
world
are
hurtfull
,
and
so
I
make
them
a
third
meanes
vsed
by
seducers
to
deceiue
.
Now
the
word
translated
Rudiments
doth
properly
signifie
elements
,
and
by
rudiments
or
elements
,
Interpretation
.
wee
are
to
vnderstand
the
legall
doctrine
of
Moses
in
the
old
Testament
,
the
rules
and
precepts
giuen
by
Moses
touching
circumcision
Iewish
sacrifices
,
and
concerning
many
rites
&
ceremonies
among
the
Iewes
as
the
eating
of
certain
meats
and
abstaining
from
other
,
the
obseruation
of
daies
and
times
,
wearing
of
this
or
that
kinde
of
garment
.
Now
these
legall
precepts
and
rules
are
called
by
the
Apostle
,
rudiments
or
elements
by
way
of
similitude
,
either
alluding
to
the
foure
elements
of
the
world
,
fire
,
aire
,
earth
&
water
,
whereof
all
perfect
bodies
vnder
the
heauens
are
compounded
or
rather
indeed
,
to
the
first
elements
of
the
instruction
of
ch●●d●en
to
the
letters
the
A.
B.
C.
or
primar
,
wherein
little
children
are
first
instructed
and
thence
led
forward
to
the
exercise
and
study
of
more
excellent
learning
such
were
the
legall
precepts
touching
circumcision
,
Iewish
sacrifices
and
the
rites
among
the
Iewes
they
were
but
as
the
A.
B.
C.
the
first
letters
wherein
the
Iewes
were
trained
vp
as
children
for
a
time
till
the
comming
of
Christ
.
At
which
time
was
reuealed
both
to
them
and
the
whole
world
a
more
excellent
doctrin
,
and
that
this
is
the
allusion
of
the
Apostle
appeares
plainely
,
Gal
4.3
.
where
speaking
of
himselfe
and
all
the
Iewes
vnder
the
law
,
hee
sayth
,
when
we
were
children
,
we
were
in
bondage
vnder
the
rudiments
of
the
world
.
Againe
these
legall
precepts
are
sayd
to
be
rudiments
or
elements
of
the
world
,
because
they
were
concerning
outward
and
visible
things
.
Thus
then
are
wee
to
conceiue
these
words
of
the
Apostle
,
According
to
the
rudiments
of
the
world
,
as
if
hee
had
sayd
,
according
to
the
precepts
and
rules
giuen
by
Moses
touching
circumcision
,
Iewish
sacrificies
,
and
many
outward
rites
among
the
Iewes
which
were
but
as
a
Paedagogie
or
an
A.
B.
C.
to
instruct
the
Iews
only
for
a
time
,
till
the
comming
of
Christ
at
which
time
was
reuealed
a
full
and
more
plentifull
doctrine
.
The
law
of
ceremonies
g
uen
by
Moses
is
in
some
case
pernicious
to
Gods
people
.
Now
heere
first
let
it
bee
considered
of
vs
,
that
these
wordes
of
the
Apostle
doe
implie
that
the
legall
rules
and
precept
giuen
by
Moses
teaching
circumcision
,
Iewish
sacrifices
and
and
seruices
vnder
the
Law
may
be
a
means
to
spoyle
people
or
persons
,
and
to
drawe
them
from
the
truth
of
religion
and
from
Christ
to
perdition
,
therefore
the
Apostle
giues
warning
to
the
Colossians
to
beware
least
any
spoile
them
,
not
onely
by
the
rules
of
philosophy
and
traditions
of
men
,
but
through
the
rudiments
of
the
world
,
through
the
paedagogie
and
childish
elements
of
the
ceremoniall
law
these
being
as
pernicious
and
dangerous
as
the
other
.
Now
it
may
bee
demanded
how
the
rule
,
and
precepts
,
and
the
Lawe
and
ceremonies
giuen
by
Moses
being
part
of
the
written
word
of
God
should
bee
dangerous
.
I
answe
e
,
when
things
there
prescribed
are
thrust
vpon
men
as
things
of
necessary
vse
and
obseruation
as
needfull
to
bee
obserued
,
together
with
faith
in
Christ
,
and
that
appeares
both
by
the
context
and
discourse
of
this
place
,
and
by
other
places
of
Scripture
,
Galat
.
5.2
.
saith
the
Apostle
;
behold
,
I
Paul
say
vnto
you
,
that
if
yee
bee
circumcised
,
Christ
shall
profit
ye
nothing
.
It
is
a
speech
full
of
power
,
wherein
the
Apostle
sets
his
authority
giuen
him
by
Iesus
Christ
,
against
the
authority
of
all
that
teach
the
contrary
,
whosoeuer
they
be
.
Behold
I
Paul
who
am
an
Apostle
,
and
haue
authority
to
publish
the
Gospell
,
say
vnto
you
,
whosoeuer
sayth
to
the
contrary
,
if
ye
bee
circumcised
,
if
yee
thinke
circumcision
of
necessary
vse
with
faith
in
Christ
,
in
the
matter
of
iustification
,
(
for
that
is
the
argument
there
handled
by
the
Apostle
)
I
tell
you
Christ
shall
profit
you
nothing
,
you
shall
haue
no
benefit
nor
comforte
by
his
death
,
passion
,
resurrection
or
any
thing
he
hath
done
;
a
plaine
proofe
of
this
,
that
the
Law
of
ceremonies
giuen
by
Moses
,
is
hurtfull
and
pernicious
,
when
things
there
prescribed
are
vrged
,
as
things
of
necessary
vse
to
saluation
together
with
faith
in
Christ
.
And
the
reason
of
this
is
,
because
things
there
commanded
are
abrogated
and
taken
away
by
the
comming
of
Christ
,
not
in
respect
of
signification
and
Scripture
,
for
they
may
still
instruct
vs
concerning
Christ
,
but
in
regard
of
vse
and
obseruation
,
therefore
to
hold
and
vse
them
as
things
of
necessary
vse
,
together
with
faith
in
Christ
,
is
a
meanes
to
make
Christ
vnprofitable
vnto
vs
,
yea
to
draw
vs
from
Christ
to
perdition
.
The
knowledge
of
this
point
may
thus
profit
,
not
onely
to
let
vs
see
that
wee
are
free
from
the
obseruation
of
Iewish
ceremonies
,
and
that
there
is
an
abrogation
of
them
,
but
it
may
further
serue
to
discouer
vn●o
vs
that
the
holy
things
of
God
,
such
things
as
haue
full
ground
in
the
worde
of
God
,
yea
things
of
diuine
institution
,
beeing
extended
beyond
their
right
vse
,
they
become
pernitious
Holy
things
of
God
euen
things
of
diu●ne
institution
beeing
extended
beyond
their
right
vse
become
pernicious
.
and
hurtfull
,
yea
meanes
to
carry
vs
away
,
as
a
pray
from
Christ
to
euerlasting
destruction
;
thus
the
Sacraments
which
God
hath
ordained
to
be
signes
and
seales
of
his
couenant
of
grace
,
if
they
be
reached
out
as
they
are
by
the
Papists
to
further
vse
as
to
bee
Physicall
causes
of
grace
to
bee
things
that
containe
and
giue
grace
to
the
receiuers
by
the
very
act
and
work
of
receiuing
they
become
dangerous
things
,
and
in
stead
of
ministring
comfort
they
become
meanes
to
make
Christ
the
fountaine
of
all
comfort
vnprofitable
vnto
vs.
I
might
yet
further
insist
in
the
fruits
and
works
of
the
spirit
,
as
prayer
,
Almes-deedes
and
such
like
,
yea
faith
it selfe
extended
further
then
to
bee
an
instrument
apprehending
Gods
mercy
,
and
the
merit
of
Christ
to
iustification
,
to
be
a
meritorious
and
deseruing
cause
of
iustification
and
saluation
becomes
dangerous
and
deadly
,
and
this
is
carefully
to
be
obserued
of
vs
,
for
it
is
a
subtilty
of
the
Deuill
,
when
hee
cannot
make
men
lightly
to
esteeme
the
holy
things
of
God
,
Note
.
and
to
vse
them
for
fashion
or
custome
,
then
to
bee
tempering
with
them
on
the
other
hand
to
make
them
to
extend
them
to
further
vse
then
God
hath
appointed
,
thus
he
dealt
with
Christ
our
head
in
his
temptations
,
as
appeares
Matth
.
4.
by
conference
of
the
third
and
sixth
verses
,
when
hee
could
not
weaken
his
faith
in
the
prouidence
of
God
,
and
make
him
distrust
,
then
he
laboured
with
him
to
extend
his
trust
in
the
act
of
it
too
farre
,
euen
to
presume
on
the
prouidence
of
God
,
and
to
neglect
the
meanes
,
thus
no
doubt
hee
will
bee
dealing
with
the
members
of
Christ
,
wee
must
therefore
labour
to
know
and
discerne
the
right
vse
of
all
holy
things
of
God
and
to
take
heede
that
the
Deuill
or
his
instruments
preuaile
not
with
vs
to
extend
them
beyond
the
same
for
so
doing
we
do
not
only
abuse
the
holy
things
themselues
,
and
make
them
vnprofitable
vnto
vs
,
but
they
become
meanes
to
spoyle
vs
,
to
draw
vs
from
Christ
and
make
his
death
and
bloudshedding
,
his
resurrection
,
his
victory
ouer
sinne
,
death
,
and
the
Deuill
,
vtterly
void
vnto
vs
,
and
yeelding
no
profit
nor
comfort
vnto
vs
at
all
.
We
are
further
to
marke
,
that
the
Apostle
calls
the
legall
doctrine
of
Moses
rudiments
or
elements
,
or
the
a
b
c
,
of
the
law
,
and
that
in
respect
of
the
more
full
and
perfect
doctrine
afterward
reuealed
in
time
of
the
Gospell
,
hence
we
may
take
out
this
conclusion
.
That
the
teaching
vnder
the
Law
was
nothing
so
excellent
as
the
teaching
vnder
the
Gospell
,
The
teaching
vnder
the
law
was
nothing
so
excellent
as
the
teaching
vnder
the
Gospell
.
they
that
liued
in
time
of
the
Law
were
but
as
young
schollers
in
some
petty
schoole
,
we
that
now
liue
vnder
the
new
testament
,
are
as
students
of
some
famous
vniuersity
,
wee
by
the
teaching
of
the
Gospell
are
led
forward
to
more
excellent
learning
,
and
more
is
reuealed
to
vs
,
then
to
them
that
liued
in
time
of
the
old
testament
,
and
this
is
cleare
by
many
places
of
Scripture
,
wee
finde
it
to
bee
one
maine
difference
betweene
the
Law
and
the
Gospell
,
that
the
Gospell
is
a
farre
more
excellent
and
glorious
light
then
the
Law
,
2.
Corinth
.
3.
from
the
sixth
verse
to
the
end
,
the
Apostle
doth
preferre
the
excellency
of
the
teaching
of
the
Gospell
,
before
the
doctrine
of
the
Law
in
many
respects
.
But
happily
some
wil
obiect
and
say
this
seems
not
true
for
Abraham
and
the
Prophets
had
more
reuealed
vnto
them
,
then
the
best
of
vs
,
yea
then
the
best
that
haue
liued
since
the
comming
of
Christ
in
the
flesh
,
excepting
the
Apostles
who
were
immediately
taught
by
Christ
,
therefore
they
were
not
abcedaries
or
young
schollers
in
respect
of
vs
?
To
this
I
answer
it
is
true
indeed
,
if
wee
compare
person
with
person
,
as
Abraham
with
some
one
now
or
heeretofore
liuing
since
the
comming
of
Christ
.
Abraham
is
not
a
child
in
respect
of
such
an
one
,
but
if
we
compare
church
with
Church
,
the
Christian
Church
vnder
the
new
testament
with
the
Church
of
the
Iewes
vnder
the
Law
,
wee
shall
find
that
the
Christian
Church
doth
farre
exceed
the
Iewes
in
respect
of
reuelation
and
excellent
knowledge
,
hence
it
is
that
our
Sauiour
saith
,
Luke
10.24
.
that
many
kings
and
Prophets
desired
to
see
the
things
manifested
by
his
comming
and
saw
them
not
,
and
the
Apostle
,
1.
Pet
,
1.11.12
.
saith
,
that
the
Prophets
enquired
and
searched
,
when
or
what
time
the
spirite
which
testified
before
of
Christ
,
which
was
in
them
should
declare
the
sufferings
that
should
come
vnto
Christ
,
and
the
glory
that
should
follow
,
vnto
whom
it
was
reuealed
,
that
not
vnto
,
&c.
This
then
remaines
a
true
conclusion
,
that
the
teaching
vnder
the
Law
was
not
so
excellent
as
the
teaching
vnder
the
Gospell
,
they
that
liued
in
time
of
the
law
were
but
as
petties
and
young
Schollers
in
respect
of
vs
that
liue
vnder
the
Gospell
.
Now
then
is
the
teaching
vnder
the
Gospell
more
excellent
then
the
teaching
vnder
the
Law
?
is
more
now
reuealed
to
vs
by
the
Gospell
then
to
the
fathers
of
the
olde
testament
in
time
of
the
Law
?
then
certainely
our
knowledge
must
be
answerable
,
we
must
exceed
them
in
the
knowledge
of
the
mysteries
of
Iesus
Christ
,
Our
knowledge
of
the
mysteries
of
the
Gospell
must
exceede
theirs
that
liued
in
time
of
the
old
testament
.
the
rule
is
generall
,
to
whome
much
is
committed
,
of
him
much
shal
be
required
according
to
the
means
vouchsafed
,
so
shal
be
our
account
returned
,
ignorance
now
in
the
cleare
light
of
the
Gospell
is
a
most
heauy
and
fearefull
sinne
,
it
might
in
some
sort
excuse
them
that
liued
vnder
the
Law
,
but
now
it
is
inexcusable
,
now
it
leaues
men
voyde
of
excuse
,
ignorant
persons
haue
now
nothing
to
pleade
for
themselues
,
and
that
the
vgly
shape
of
this
sinne
may
further
appeare
vnto
vs
,
consider
wee
that
ignorance
now
in
time
of
the
Gospell
,
it
is
an
argument
of
hardnesse
of
heart
,
we
know
that
a
thing
that
is
often
exposed
,
and
set
before
the
bright
shining
of
the
sunne
,
and
neither
changed
nor
mollified
is
of
a
stony
nature
,
so
surely
such
as
liue
in
the
bright
beames
of
the
Gospell
;
and
are
neither
bettered
nor
mollified
by
them
,
are
of
a
most
stony
temper
,
yea
ignorance
now
doth
not
onely
argue
this
hardnesse
,
but
it
is
more
then
a
probable
signe
of
euerlasting
perdition
,
so
saith
the
Apostle
,
2.
Corinth
.
4.3
.
If
the
Gospell
be
hidde
if
the
glorious
light
of
the
Gospell
doe
not
enlighten
vs
,
but
wee
continue
ignorant
of
it
,
it
seales
vp
a
fearefull
conclusion
against
vs
,
that
we
are
such
as
are
appointed
to
euerlasting
destruction
,
especially
if
wee
bee
wilfully
ignorant
as
many
are
,
who
in
respect
of
time
and
meanes
might
haue
beene
teachers
as
the
author
to
the
Hebrewes
saith
,
cap
.
5.12
.
and
yet
had
need
to
bee
taught
the
first
principles
of
christian
religion
,
they
are
behind
the
Iewes
they
know
not
their
letters
the
rudiments
and
first
principles
of
the
worde
of
God
,
and
can
they
looke
to
be
saued
?
certainely
no
,
continuing
in
that
state
they
cannot
,
their
state
is
worse
then
theirs
of
Sodome
and
Gomorrha
,
it
is
the
sentence
of
Christ
himselfe
,
Matthew
10.15
.
Let
it
then
stirre
them
vp
to
vse
all
good
meanes
to
come
out
of
their
blindnes
and
ignorance
,
yea
let
such
of
vs
as
haue
the
greatest
measure
of
knowledge
learne
in
respect
of
the
cleare
light
of
the
Gospell
to
bewaile
the
remnants
of
ignorance
that
be
in
vs
and
be
carefull
daily
more
and
more
to
increase
in
knowledge
,
that
we
may
bee
answerable
to
our
meanes
and
condition
.
Come
wee
to
the
last
words
of
this
verse
(
and
not
after
Christ
.
)
These
words
are
apposed
to
the
three
meanes
of
seducement
before
specified
as
a
generall
refutation
of
them
all
,
and
the
meaning
is
briefly
this
.
That
they
are
not
according
to
the
doctrine
of
Christ
in
the
Gospell
,
the
point
of
instruction
that
ariseth
hence
is
this
.
This
ought
to
preuaile
with
vs
to
renounce
euery
corruption
both
of
life
&
doctrin
that
is
not
according
to
the
doctrine
of
the
Gospel
.
That
it
ought
euer
to
bee
a
probable
and
sufficient
reason
to
sway
with
vs
against
any
corruption
either
of
life
or
doctrine
,
that
it
is
not
after
Christ
,
and
that
it
is
not
according
to
the
doctrine
of
the
Gospell
,
Eph.
4.20
.
the
Apostle
doth
vse
this
as
a
speciall
argument
against
the
corruptions
and
manners
of
the
Gentiles
to
disswade
the
Ephesians
now
conuerted
not
to
follow
their
fashions
he
saith
that
they
had
not
so
learned
Christ
meaning
that
such
things
were
not
sutable
to
the
doctrine
of
Christ
,
and
therefore
to
be
auoyded
,
and
this
manner
of
reasoning
we
are
to
vse
.
When
wee
are
assaulted
by
Satan
and
tempted
to
any
corruption
and
sinne
,
When
Satan
tempteth
vs
to
any
corruption
and
sinne
we
are
to
vse
this
kind
of
reasoning
.
wee
are
to
thinke
and
say
with
our selues
,
surely
this
is
not
according
to
Christ
,
and
if
we
haue
truely
learned
Christ
,
it
will
be
a
notable
meanes
to
auoid
it
,
and
especially
this
manner
of
reasoning
is
to
bee
vsed
in
time
of
some
grieuous
conflict
of
conscience
,
when
the
conscience
wrestleth
with
despaire
,
when
the
law
accuseth
,
terrifieth
and
threatneth
the
wrath
of
God
,
then
will
the
Deuill
set
Christ
before
vs
as
an
angry
iudge
,
saying
vnto
vs
on
this
manner
,
this
thou
oughtest
to
haue
done
,
and
thou
hast
not
done
it
,
know
therfore
that
I
will
take
vengeance
on
thee
,
wee
are
then
to
remember
that
this
is
not
according
to
the
doctrine
of
the
Gospell
.
Christ
dooth
not
speake
there
on
this
manner
to
poore
afflicted
consciences
,
hee
addes
not
affliction
to
the
afflicted
,
hee
breakes
not
a
bruised
reede
,
but
vnto
poore
afflicted
consciences
,
labouring
vnder
the
burden
of
sinne
,
and
Christ
himselfe
in
the
Gospell
speakes
most
louingly
and
comfortably
,
and
saith
,
Come
vnto
mee
all
yee
that
are
weary
and
laden
,
and
I
will
ease
you
,
Matthew
11.28
.
Bee
of
good
comfort
my
sonne
,
thy
sinnes
bee
forgiuen
thee
.
Matthew
9.2
.
bee
not
afraide
,
I
haue
ouercome
the
world
,
Iohn
16.33
.
we
are
therefore
thus
to
reason
in
time
of
conflict
of
conscience
,
and
if
we
be
able
thus
to
doe
,
it
will
bee
a
notable
comfort
and
refreshing
vnto
vs
in
the
greatest
conflict
that
can
be
.
VER
.
9.
For
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
.
This
verse
dependeth
on
the
former
as
a
reason
to
proue
that
Philosophy
,
the
traditions
of
men
,
the
rudiments
of
the
world
,
and
all
other
things
are
meere
deceipt
and
vanity
,
and
altogether
needlesse
in
the
matter
of
saluation
,
and
that
all
things
needfull
to
saluation
are
to
be
found
in
Christ
,
the
reason
is
taken
from
the
sufficiency
and
perfection
of
Christ
,
that
in
him
is
all
perfection
and
sufficiency
to
saluation
to
bee
found
,
therefore
all
other
things
are
needlesse
,
now
this
sufficiency
and
perfection
found
in
Christ
is
propounded
in
this
verse
,
and
applied
to
the
Colossians
in
the
next
,
and
it
is
not
barely
propounded
in
this
verse
,
but
laide
downe
in
the
proofe
of
it
,
and
that
from
the
condition
of
the
person
of
Christ
,
that
Christ
is
both
perfect
God
and
perfect
man
,
vnited
into
one
person
,
and
therefore
most
perfect
and
all
sufficient
to
saluation
,
that
is
the
respect
that
these
wordes
haue
to
the
former
and
the
summe
of
them
(
in
him
)
that
is
,
in
Christ
(
the
Godhead
)
(
that
is
)
the
very
diuine
essence
and
nature
,
Interpretation
.
not
onely
the
grace
of
God
,
but
the
very
God
of
grace
himselfe
,
the
Apostle
addes
further
the
fulnesse
of
the
godhead
,
thereby
signifying
the
full
and
perfect
Godhead
,
the
perfect
substance
,
nature
,
and
essence
of
the
godhead
,
and
yet
further
he
saith
(
all
)
his
meaning
in
that
enlargement
is
this
,
that
the
whole
perfect
essence
of
the
Godhead
is
in
Christ
not
onely
perfect
wisedome
,
perfect
power
,
perfect
iustice
,
perfect
mercy
,
&c.
but
that
the
perfection
and
fulnesse
of
all
these
together
,
and
of
euery
essentiall
property
of
the
godhead
is
in
him
,
yea
that
the
same
whole
glory
and
maiesty
of
the
godhead
that
is
in
God
the
Father
is
in
Iesus
Christ
his
sonne
(
dwelleth
)
(
that
is
)
abideth
and
continueth
vnited
for
euer
,
the
Apostle
speaking
in
the
present
time
signifieth
a
continuall
residence
and
abode
(
bodily
)
this
worde
bodily
is
heere
vsed
after
the
Greeke
phrase
,
the
phrase
of
the
Grecians
,
who
vse
to
put
{αβγδ}
that
signifieth
a
body
,
to
signifie
not
onely
a
thing
that
hath
a
true
being
,
as
a
body
hath
but
a
person
,
&
wee
in
our
English
tongue
vse
the
word
(
body
)
for
a
person
,
as
some
body
,
or
no
body
,
we
vse
to
say
for
some
person
,
or
no
person
;
the
meaning
then
of
the
Apostle
in
saying
(
bodily
is
essentially
and
personally
vnited
to
his
manhood
,
that
there
is
a
true
vnion
of
the
godhead
and
manhood
in
Christ
,
that
they
are
made
one
person
,
and
so
the
essence
of
the
Godhead
in
Christ
,
being
in
it selfe
incorporeall
,
is
after
a
sort
by
personall
vnion
become
corporate
,
they
are
the
wordes
of
the
holy
Ghost
,
Iohn
1.14
.
the
worde
was
made
flesh
,
the
eternall
word
the
sonne
of
God
,
the
second
person
in
Trinity
was
incarnate
and
made
man
,
thus
then
are
we
to
vnderstand
this
sentence
of
the
Apostle
,
as
if
hee
had
said
.
For
in
Christ
the
whole
most
perfect
essence
and
substance
of
the
Godhead
abideth
for
euer
,
vnited
truely
and
personally
to
his
man-hood
,
so
as
God
and
man
in
Christ
make
one
person
.
In
this
verse
thus
laid
open
and
conceaued
are
found
most
excellent
poynts
of
doctrine
,
and
before
I
come
to
speake
of
the
particular
things
contained
in
it
,
wee
are
briefly
to
obserue
and
marke
the
argument
of
the
Apostle
,
whereby
he
proues
that
al
sufficiency
to
saluation
is
found
in
Christ
,
and
no
where
else
taken
from
the
fulnesse
of
the
Godhead
dwelling
in
him
,
for
thus
reasoneth
the
Apostle
,
Christ
is
true
and
perfect
God
as
well
as
man
,
and
therefore
a
perfect
mediatour
,
and
all
sufficiency
to
saluation
is
found
in
him
onely
.
Hence
wee
may
gather
this
point
of
doctrine
.
That
the
ground
of
all
sufficiency
in
Christ
,
is
his
godhead
,
The
ground
of
al
sufficiency
in
Christ
is
his
godhead
.
the
godhead
of
Christ
is
that
which
makes
him
a
most
sufficient
redeemer
and
Sauiour
,
for
indeed
,
hence
it
is
that
his
bloud
is
so
precious
,
that
the
shedding
of
it
is
satisfactory
and
meritorious
,
able
by
the
merit
of
it
to
purge
,
cleanse
,
and
wash
vs
from
sinne
as
Saint
Iohn
saith
,
1.
Iohn
.
1.7
.
the
bloud
of
Iesus
Christ
his
sonne
cleanseth
vs
from
all
sinne
;
wee
are
to
marke
his
speech
,
hee
saith
,
the
bloud
of
Iesus
Christ
the
sonne
of
God
is
that
which
clenseth
vs
from
all
sinne
,
and
hence
it
is
euen
from
the
Godhead
that
the
flesh
of
Christ
though
it
profit
nothing
in
it selfe
,
yet
by
vertue
which
it
receaueth
from
the
Godhead
to
which
it
is
ioyned
by
personal
vnion
it
is
the
bread
of
life
,
and
a
quickning
flesh
,
Iohn
6.58
.
yea
hence
it
is
that
Christ
his
righteousnesse
,
his
perfect
fulfilling
of
the
Law
is
auaileable
for
righteousnesse
,
to
euery
true
beleeuer
,
because
hee
is
God
as
well
as
man
,
and
so
not
bound
to
fulfill
the
Law
for
himselfe
,
but
of
his
owne
accord
hee
became
the
end
and
perfection
of
the
Law
,
and
fulfilled
it
for
righteousnesse
to
euery
one
that
beleeueth
.
Rom.
10.4
.
this
doctrine
is
to
be
thought
vpon
.
And
for
the
vse
of
it
,
it
may
serue
to
answere
&
silence
the
reasoning
of
the
flesh
against
the
sufficiency
of
Christ
,
Strength
against
the
reasoning
of
the
flesh
touching
the
sufficiency
of
the
death
and
suffering
of
Christ
.
his
death
and
suffering
,
for
our
owne
corrupt
reason
will
teach
vs
to
argue
against
the
sufficiency
of
Christ
,
his
death
after
this
manner
;
Christ
his
suffering
was
but
for
a
time
,
and
we
by
our
sinnes
deserue
eternall
death
and
punishment
in
hell
for
euer
,
how
then
can
Christ
his
temporary
suffering
answer
and
satisfie
for
our
deserued
eternall
punishment
,
between
that
which
is
finite
,
in
respect
of
time
and
that
which
is
infinite
in
continuance
,
between
temporary
and
endlesse
,
there
is
no
proportion
?
for
answering
of
this
cauill
of
the
flesh
;
the
doctrine
now
deliuered
may
helpe
vs
,
and
we
are
to
remember
it
,
in
the
hower
of
temptation
,
we
may
haue
need
to
remember
it
,
therefore
let
vs
thinke
on
it
now
before
the
triall
come
,
that
the
ground
of
all
sufficiency
in
Christ
is
his
Godhead
,
&
therefore
we
are
not
esteeme
the
merit
of
his
death
by
the
time
of
his
sufferings
but
by
the
person
who
suffered
,
that
Christ
who
suffered
was
both
God
&
man
,
vnited
in
one
person
,
&
by
vertue
of
his
godhead
gaue
power
to
his
death
to
be
meritorious
,
and
of
infinite
price
&
value
,
and
hence
the
Church
is
said
to
be
purchased
with
the
bloud
of
God
.
Act.
20.28
.
&
1.
Cor
.
2
8.
that
the
Lord
of
glory
was
crucified
;
the
meaning
of
those
places
is
not
,
that
God
suffered
or
shed
bloud
he
being
impassible
,
and
hauing
no
bloud
to
shed
,
but
they
doe
note
out
vnto
vs
the
infinite
merit
and
sufficiency
of
Christ
his
death
in
respect
of
his
godhead
,
that
the
person
suffering
beeing
not
a
meere
man
but
God
and
man
,
his
death
was
made
infinitely
sufficient
and
effectuall
by
vertue
of
his
Godhead
personally
vnited
to
his
manhood
,
and
so
was
a
sufficient
satisfaction
for
the
sinnes
of
the
whole
world
,
and
so
I
come
to
the
particular
things
offered
vnto
vs
in
this
verse
,
and
first
we
are
hence
to
take
knowledge
of
the
perfect
deity
and
godhead
of
Christ
,
in
that
the
Apostle
saith
,
all
fulnesse
of
the
godhead
dwells
in
him
.
Wee
are
taught
that
Christ
is
true
God
,
yea
of
the
same
most
glorous
eternall
essence
and
substance
with
the
Father
,
Christ
is
true
God
of
the
s●me
most
glorious
essence
and
substance
with
the
Father
,
&
he
is
God
of
himselfe
.
and
hee
is
God
of
himselfe
,
equall
to
his
Father
,
and
this
is
cleare
by
many
places
of
Scripture
,
that
one
is
an
excellent
place
to
this
purpose
,
Philippians
2.6
.
Where
the
Apostle
saith
that
Christ
Iesus
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equall
with
God
:
that
is
being
in
the
glory
and
maiesty
of
God
,
before
his
incarnation
,
he
knew
it
to
be
no
violence
,
iniury
or
vsurpation
to
bee
equall
with
God
,
for
he
was
(
in
deed
and
truth
)
God
of
himselfe
and
of
equall
maiesty
and
glory
with
his
Father
from
all
eternity
.
I
might
further
proue
this
by
many
reasons
as
by
the
propheticall
predictions
of
Gods
Prophets
,
spoken
only
of
the
Lord
of
hosts
,
and
applied
by
the
Apostles
to
Christ
;
by
the
works
of
God
truly
imputed
to
Christ
,
as
to
make
the
world
,
to
forgiue
sinnes
,
to
know
the
hearts
of
men
and
the
like
;
by
his
miracles
and
many
moe
reasons
might
be
brought
to
proue
the
eternal
Godhead
of
Christ
,
that
he
is
true
God
of
himselfe
,
equall
to
his
Father
,
if
it
were
needfull
;
but
come
we
to
make
vse
of
this
point
,
and
first
this
beeing
a
truth
grounded
on
the
word
of
God
,
it
may
not
onely
settle
vs
against
many
erroneous
opinions
which
I
will
not
now
remember
;
but
it
may
serue
to
cleare
the
doctrine
of
our
Church
,
The
doctrine
of
our
church
cleered
from
an
imputation
which
the
papists
cast
vpon
it
.
from
a
most
vile
and
slanderous
imputation
cast
vpon
it
by
the
Papists
,
they
sticke
not
to
charge
the
doctrine
of
our
Church
to
bee
faulty
in
no
lesse
then
the
highest
degree
of
Atheisme
,
because
wee
teach
this
very
point
.
That
Christ
is
God
of
himselfe
,
and
that
he
receaued
not
his
Godhead
from
his
Father
.
Against
this
,
one
in
a
popish
pamphlet
cries
out
&
saith
,
vpon
this
position
it
followeth
that
there
is
neither
father
nor
son
in
the
godhead
,
&
why
so
?
marke
his
reason
,
for
saith
he
,
according
to
the
common
sence
(
see
)
common
sence
is
the
ground
hee
builds
vpon
in
so
high
a
mystery
,
he
onlye
is
a
true
naturall
son
,
that
by
generation
doth
receiue
his
nature
and
substance
from
his
Father
,
if
therefore
the
second
person
in
Trinity
did
not
receiue
the
godhead
from
the
first
,
but
had
it
of
himselfe
as
the
Protestants
do
affirme
,
than
certainely
he
is
no
true
son
of
the
first
,
and
consequently
the
first
person
is
no
true
Father
,
and
thus
saith
he
,
they
ouerthrow
both
Father
and
Son
in
the
Trinity
,
and
are
found
faulty
in
the
highest
degree
of
Atheisme
;
a
foule
fault
indeed
,
if
it
were
iustly
charged
vpon
vs
,
but
to
cleare
vs
from
this
blot
and
to
answere
him
.
First
,
it
seemes
this
cauilling
Sophister
cannot
or
will
not
distinguish
between
Christs
god-head
&
his
person
,
for
we
teach
that
Christ
his
godhead
is
of
it selfe
,
Note
.
that
Christ
in
regard
of
his
god-head
is
of
himselfe
,
as
well
as
the
Father
,
but
that
his
person
or
sonship
(
as
I
may
so
speake
)
is
from
the
Father
as
Christ
is
the
second
person
in
trinity
,
and
the
eternall
sonne
,
so
is
he
from
the
Father
,
that
is
our
doctrine
,
and
so
the
popish
argument
is
not
to
the
purpose
.
Againe
,
this
cauillers
argument
stands
onely
on
sence
,
and
reason
,
not
on
the
word
of
God
,
and
I
answere
further
vnto
him
,
that
the
strict
vrging
of
the
naturall
generation
of
man
,
as
a
pattern
of
the
spirituall
&
vnspeakable
generation
of
the
son
of
God
is
most
absurd
,
for
it
will
make
the
son
a
distinct
God
from
the
father
,
yea
,
it
will
make
Christ
an
inferior
God
to
God
his
father
,
because
the
father
shall
haue
his
Godhead
of
himselfe
,
and
the
son
not
of
himselfe
but
of
his
father
,
which
things
are
in
no
wise
to
be
granted
we
are
to
renounce
them
as
vtterly
false
,
and
to
hold
it
for
a
truth
grounded
on
the
word
of
God
,
that
Christ
is
true
God
,
yea
,
God
of
himselfe
equall
to
his
father
.
For
a
second
vse
of
this
poynt
,
wee
are
to
build
vp
our selues
in
the
comfort
of
truth
,
A
ground
of
sweet
comfort
to
all
true
beleeuers
.
it
is
a
truth
full
of
sweet
comfort
to
as
many
as
truely
beleeue
in
Christ
.
And
the
consideration
of
this
is
,
that
Christ
is
true
God
may
minister
to
them
,
not
only
this
comfort
,
that
they
are
made
one
with
him
by
faith
,
who
is
the
euer
springing
fountaine
of
all
comfort
,
who
is
able
to
saue
and
deliuer
them
from
death
&
damnation
,
from
the
Diuell
and
all
the
enemies
of
their
saluation
,
which
is
a
great
comfort
but
it
may
raise
vp
their
harts
with
further
comfort
as
(
namely
)
this
that
they
are
one
with
him
,
who
is
most
willing
to
saue
them
,
yea
,
that
will
be
sure
to
confer
and
bestow
vpon
them
righteousnes
and
life
euerlasting
,
for
why
?
they
are
one
with
him
who
is
true
God
,
in
whom
is
all
fulnes
and
perfection
not
only
of
power
,
but
of
mercy
and
goodnes
,
fauour
&
louing
kindnes
;
who
is
not
only
most
powerfull
but
most
gracious
&
ready
to
do
them
good
,
&
will
neuer
suffer
them
to
perish
,
&
this
is
Christ
his
own
argument
of
comfort
and
of
assurance
that
none
of
his
shall
perish
,
nor
the
power
of
hell
euer
preuaile
against
them
,
that
hee
and
his
father
are
one
.
In
the
two
verses
before
he
saith
,
I
will
giue
vnto
them
eternall
life
,
Ioh
.
10.30.28
.
ver
.
&c.
then
followeth
the
ground
of
all
,
ver
.
30.
I
and
my
father
are
one
,
as
if
he
had
sayd
;
I
and
my
father
are
one
in
substance
,
will
,
power
&c.
therfore
none
shall
pluck
my
sheep
out
of
my
hand
,
none
shall
be
able
to
take
them
out
of
my
fathers
hand
.
in
him
,
and
need
not
any
thing
out
of
him
,
as
a
complement
of
their
iustification
and
saluation
.
For
why
,
they
are
perfectly
iustified
by
Christ
,
they
haue
full
and
perfect
remission
of
their
sinnes
,
so
as
there
is
no
condemnation
to
them
,
Rom.
8.1
.
and
they
are
made
the
righteousnesse
of
God
in
him
,
2.
Corin
.
5.21
.
therefore
they
neede
nothing
out
of
Christ
to
their
iustification
.
Againe
,
all
the
works
of
meditation
wrought
by
Christ
are
most
absolute
and
perfect
,
and
neede
nothing
to
bee
added
and
adioyned
,
as
a
supplement
vnto
them
to
make
them
perfect
,
for
Christ
being
God
and
man
is
a
most
perfect
Sauiour
,
and
therefore
he
doth
perfectly
iustifie
and
saue
all
that
truely
beleeue
in
him
,
the
holy
Ghost
sayth
,
Heb
.
7.25
.
he
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
hee
euer
liueth
to
make
intercission
for
them
.
Where
then
is
any
place
for
humane
merits
and
satisfactions
,
surely
,
there
is
no
place
left
vnto
them
,
wee
truely
beleeuing
Christ
need
not
to
seeke
satisfaction
and
remission
of
sinnes
,
Confutation
of
humane
merits
and
satisfactions
.
any
where
but
in
Christ
▪
in
him
wee
haue
full
and
perfect
remission
;
the
masses
,
pilgrimages
and
other
workes
of
pennance
which
the
Papists
hold
able
to
satisfie
,
doe
mightiy
derogate
from
the
one
full
,
perfect
and
sufficient
sacrifice
of
Christ
once
offered
vppon
the
crosse
,
Heb
.
10.14
.
with
one
offering
hath
he
consecrated
or
(
as
the
word
is
)
perfected
for
euer
them
that
are
sanctified
that
sentence
is
worthy
to
bee
duely
considered
our
meditations
are
to
dwell
vpon
it
;
with
one
offring
hath
he
consecrated
,
and
that
for
euer
;
How
we
may
be
kept
from
abusing
that
doctrine
that
in
Christ
we
haue
perfect
iustification
and
saluation
.
no
need
then
is
there
of
any
thing
at
any
time
out
of
Christ
,
and
againe
consider
that
the
perfect
satisfaction
made
by
one
offering
of
Christ
belongs
to
them
that
are
sanctified
,
that
is
also
to
bee
considered
and
marked
of
vs
to
keepe
vs
from
abusing
this
doctrine
,
that
true
beleeuers
need
nothing
to
their
iustification
and
saluation
out
of
Christ
for
our
corruption
will
be
ready
to
abuse
this
doctrine
and
teach
vs
to
thinke
thus
with
our selues
,
is
nothing
needefull
to
our
iustification
and
saluation
out
of
Christ
,
then
a
sanctified
holy
life
is
needlesse
,
we
must
take
knowledge
from
this
worthy
sentence
of
the
holy
Ghost
;
that
this
is
a
foolish
and
deceiuing
kinde
of
reasoning
,
it
is
all
one
as
if
thus
wee
should
reason
,
nothing
is
needefull
to
iustification
and
saluation
out
of
Christ
,
and
therefore
wee
will
not
haue
Christ
himselfe
,
for
such
as
are
not
sanctified
,
haue
not
Christ
,
they
haue
no
part
in
the
merit
of
his
death
and
passion
.
Note
.
And
further
take
we
knowledge
of
this
,
that
howsoeuer
a
sanctified
life
is
not
needfull
to
saluation
in
respect
of
any
merit
,
yet
is
is
needfull
in
respect
of
assurance
of
saluation
,
and
in
regard
of
the
degree
of
glory
in
heauen
:
the
greater
our
sanctification
is
,
the
greater
shall
bee
our
glory
in
heauen
,
therefore
learne
we
to
hold
the
truth
of
the
doctrine
now
deliuered
with
the
right
vse
of
it
,
let
vs
content
our selues
with
Christ
alone
,
with
his
obedience
,
as
most
sufficient
to
our
iustification
and
saluation
,
euen
despising
in
respect
of
him
all
other
merits
and
satisfactions
whatsoeuer
,
yet
so
as
we
euer
remember
to
whom
the
merit
of
his
death
and
perfect
obedience
belongs
(
namely
)
to
them
that
are
sanctified
,
and
that
sanctified
life
is
needfull
in
respect
of
assurance
of
saluation
,
and
regard
of
the
degree
of
glory
in
heauen
.
The
next
thing
wee
are
to
marke
is
this
,
the
Apostle
sayth
,
ye
are
compleat
in
him
,
hee
sayth
not
,
yee
are
made
compleat
or
made
perfect
from
him
,
but
in
him
;
hence
ariseth
this
conclusion
.
That
the
perfection
of
true
beleeuers
in
this
life
is
in
Christ
,
The
perfection
of
t●ue
beleeuers
in
this
life
is
in
Christ
.
it
is
not
wrought
by
Christ
in
themselues
,
the
perfection
by
which
we
are
perfectly
iust
in
this
life
,
is
out
of
our selues
in
Christ
,
it
is
not
any
perfection
infused
and
powred
into
vs
,
but
a
perfection
in
Christ
,
euen
his
perfect
righteousnesse
inherent
and
abiding
in
him
,
and
not
powred
into
vs
,
is
our
perfection
in
the
sight
of
God
in
this
life
,
2.
Cor
.
5.21
.
the
Apostle
sayth
directly
,
we
are
made
the
righteousnesse
of
God
in
Christ
,
Eph.
1.6
.
hee
sayth
,
God
by
his
grace
made
vs
accepted
or
freely
beloued
,
not
through
any
perfection
wrought
in
vs
,
or
righteousnesse
powred
into
vs
by
that
grace
,
but
altogether
out
of
our selues
in
his
beloued
,
Phillip
.
9.3
.
the
Apostle
saith
,
he
accounted
all
things
but
losse
and
dung
,
that
hee
might
bee
found
in
him
,
and
then
he
expounds
himselfe
in
the
words
following
,
not
hauing
his
owne
righteousnes
,
but
that
perfect
righteousnesse
of
Christ
apprehended
by
faith
;
these
places
make
it
cleere
,
that
the
perfection
by
which
we
are
perfectly
iust
in
this
life
is
out
of
our selues
in
Christ
,
and
the
reason
of
it
is
this
.
Because
euen
the
best
so
long
as
they
are
in
this
life
haue
the
corruption
of
sinne
remaining
in
them
,
though
it
bee
not
imputed
to
their
condemnation
,
yet
it
dwelleth
in
them
,
Rom.
7.20
.
and
defileth
all
their
thoughts
,
words
&
actions
,
so
as
they
cannot
aspire
to
perfection
of
righteousnesse
in
themselues
,
but
their
perfection
is
only
in
Christ
,
and
made
theirs
by
the
appplication
of
the
spirit
,
and
the
apprehension
of
faith
.
This
may
serue
first
to
strengthen
vs
against
the
erroneous
and
false
doctrine
of
the
Papists
,
Strength
against
a
f●lse
position
of
the
Papists
.
who
teach
that
a
certaine
limited
portion
(
for
so
they
speake
)
of
iustice
or
rigteousnesse
,
is
deriued
out
of
Christ
his
infinite
righteousnesse
,
and
powred
into
this
or
that
man
,
and
so
hee
is
made
perfectly
iust
by
that
righteousnes
inherent
in
himselfe
;
a
doctrine
directly
contrary
to
the
truth
now
deliuered
,
and
such
as
hath
no
ground
nor
footing
in
the
word
of
God
,
they
are
neuer
able
to
shew
it
out
of
the
word
of
God
,
that
any
portion
of
Christ
his
infinite
iustice
is
infused
into
vs
,
and
inherently
made
ours
,
that
is
a
meere
deuice
of
their
owne
braine
.
Secondly
,
this
doctrine
makes
much
for
the
comfort
of
all
true
beleeuers
,
Comfort
to
al
true
beleeuers
for
why
?
is
it
so
that
our
perfection
in
this
life
is
not
in
our selues
,
but
out
of
our selues
in
Christ
,
this
then
may
minister
singular
comfort
to
all
such
as
truly
beleeue
in
Christ
,
if
we
looke
into
our selues
,
and
be
able
to
search
our selues
,
we
shall
finde
a
world
of
imperfections
in
vs
,
imperfect
knowledge
,
yea
,
more
ignorance
then
knowledge
,
imperfect
faith
mingled
wth
much
vnbeleefe
,
weake
and
feeble
hope
&c.
yea
,
nothing
in
our selues
if
we
be
not
partiall
in
our selues
,
but
cause
of
doubtting
,
distrust
and
vtter
despaire
,
but
on
the
other
side
,
when
we
remember
that
perfection
is
not
to
be
sought
for
in
our selues
,
but
in
Christ
,
and
if
we
truely
beleeue
in
Christ
,
that
euen
in
this
life
amidst
our
manifold
imperfections
,
wee
haue
fulnesse
and
perfection
of
righteousnesse
in
him
,
and
that
in
him
wee
are
compleat
and
perfect
,
it
will
raise
vp
our
hearts
with
excellent
comfort
,
yea
,
it
will
enlarge
our
hearts
with
this
comfort
,
further
,
that
our
perfection
beeing
in
Christ
it
can
neuer
bee
lost
,
Note
.
wee
shall
bee
as
sure
as
Christ
is
in
heauen
,
to
finde
perfect
righteousnesse
to
our
iustification
and
saluation
,
for
our
perfection
is
laid
vp
in
Christ
,
who
is
now
in
heauen
at
the
right
hand
of
his
father
,
and
therefore
nothing
can
take
our
perfection
out
of
his
hands
:
it
is
the
Apostles
argument
Rom.
8
,
34.
it
is
Christ
which
is
dead
,
yea
,
or
rather
,
which
is
risen
againe
.
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs
;
who
therefore
shall
condemne
saith
the
Apostle
,
so
may
euery
true
beleeuer
truely
say
,
my
perfection
is
layd
vp
in
Christ
,
who
is
at
the
right
hand
of
his
father
,
who
therefore
shall
take
it
from
me
,
not
all
the
power
of
hell
is
able
to
depriue
me
of
it
,
and
that
is
an
excellent
comfor
,
and
to
be
thought
on
to
the
comfort
of
all
that
truely
beleeue
in
Iesus
Christ
.
Now
from
the
words
following
,
which
is
the
head
,
and
obserue
we
onely
this
,
that
we
are
to
consider
Christ
euen
whole
Christ
God
and
man
in
respect
of
the
Angels
as
a
Lord
ouer
them
and
farre
aboue
them
,
Whole
Christ
God
&
man
is
Lord
ouer
the
Angels
and
farre
aboue
them
.
the
Apostle
speaking
of
the
aduancement
of
Christ
,
Ephes
.
1.21
.
sayth
,
God
raised
him
from
the
dead
,
&
set
him
at
his
right
hand
in
the
heauenly
places
farre
aboue
all
principality
,
and
power
,
and
might
,
and
domination
,
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
also
in
that
,
that
is
to
come
,
Heb
.
1.4
.
the
holy
Ghost
saith
,
Christ
made
is
much
more
excellent
then
the
Angels
,
inasmuch
as
hee
hath
obtained
a
more
excellent
name
then
they
.
And
first
in
this
respect
,
wee
are
to
bee
stricken
with
due
admiration
of
the
Maiesty
and
glory
of
Iesus
Christ
for
indeede
,
admiration
and
magnifying
of
the
Angels
,
We
are
to
be
st●icken
with
due
admiration
of
the
Maiesty
and
glory
of
Christ
.
hath
beene
the
cause
of
giuing
too
much
vnto
them
,
euen
diuine
worship
and
adoration
:
of
that
poynt
wee
shall
speake
heereafter
,
but
in
that
Christ
is
Lord
and
Gouernour
of
the
Angels
,
it
may
be
matter
of
great
comfort
to
all
that
truely
beleeue
in
him
,
and
of
terrour
to
all
vnbeleeuing
persons
.
It
is
matter
of
comfort
to
the
godly
and
of
terror
to
the
wicked
that
Christ
is
Lo●d
of
the
Angels
.
Of
comfort
to
all
true
beleeuers
,
because
Christ
their
head
is
also
head
of
the
good
Angels
,
and
will
bee
sure
to
send
them
out
to
minister
vnto
them
for
their
good
,
for
their
protection
and
comfort
at
all
times
,
as
wee
haue
it
Heb
.
1.14
.
they
are
ministring
spirits
,
sent
foorth
to
minister
for
their
sakes
,
which
shall
be
heires
of
saluation
,
yea
,
Comfort
.
they
haue
a
charge
layd
on
them
by
Christ
,
to
watch
ouer
thee
,
and
to
keepe
thee
in
all
thy
wayes
if
thou
belong
to
him
,
yea
,
to
keepe
and
protect
thee
(
if
it
bee
good
for
thee
)
from
common
dangers
and
calamities
that
bee
in
the
world
,
a
matter
of
great
comfort
to
all
true
beleeuers
,
on
the
contrary
,
Terrour
.
it
may
strike
vnbeleeuers
with
terror
that
Christ
is
the
Lord
of
the
good
Angels
,
and
hath
them
at
command
to
execute
vengeance
vpon
them
,
we
read
in
the
Scripture
,
that
the
Angels
destroied
Sodome
,
plagued
the
Aegyptians
,
and
slue
in
one
night
,
an
hundred
foure-score
and
fiue
thousand
in
Senacheribs
hoast
,
2.
King
.
19.35
.
how
then
ought
men
to
tremble
and
to
stand
in
awe
of
Iesus
Christ
the
Lord
of
these
glorious
and
powerfull
creatures
and
as
the
Psalmist
sayth
,
Psal
.
2.12
.
kisse
the
son
least
he
be
angry
,
and
so
they
perish
and
be
vtterly
destroyed
,
for
certainly
,
if
men
doe
not
in
time
make
peace
with
this
great
Lord
of
Angels
,
he
will
one
day
,
as
the
Apostle
sayth
,
2.
Thess.
1.7
.
shew
himselfe
from
heauen
with
his
mighty
Angels
in
flaming
fire
,
rendring
vengeance
vnto
them
that
doe
not
know
God
,
and
obey
not
his
Gospell
,
let
this
bee
thought
on
by
all
hard
hearted
and
vnrepentant
sinners
.
VER
.
11.
In
whom
also
ye
are
circumcised
with
circumcision
made
without
hands
,
by
putting
off
the
sinnefull
body
of
the
flesh
,
through
the
circumcision
of
Christ
.
This
verse
is
an
anticipation
or
preuention
of
a
secret
obiection
.
For
the
Colssioans
might
say
,
you
tell
vs
that
wee
are
compleate
in
Christ
,
but
there
bee
some
teachers
that
say
,
wee
Gentiles
wanting
circumcision
are
vncleane
,
and
therefore
not
perfect
in
Christ
,
this
the
Apostle
meetes
withall
in
this
verse
,
and
saith
,
that
in
Christ
they
also
were
circumcised
:
and
in
this
verse
the
Apostle
beginnes
to
reason
against
the
third
meanes
of
corruption
vsed
by
seducers
spoken
of
verse
the
6.
(
namely
)
the
rudiments
of
the
world
,
the
legall
doctrine
touching
circumcision
sacrifices
and
ceremonies
among
the
Iewes
,
and
he
beginnes
in
particular
to
deale
against
circumcision
shewing
that
the
beleeuing
Colossians
needed
not
to
be
outwardly
circumcised
in
the
flesh
,
as
a
complement
or
meanes
to
adde
any
thing
to
their
perfection
in
Christ
;
his
reason
is
this
.
You
are
by
the
power
of
Christ
inwardly
circumcised
,
therefore
you
need
not
outward
circumcion
in
the
flesh
.
That
is
the
summe
and
substance
of
this
verse
,
and
so
stands
the
Apostles
reason
against
outward
circumcision
.
Now
before
I
come
to
speake
more
particularly
of
this
verse
,
a
doubt
must
be
remooued
,
some
may
take
exception
against
the
Apostles
argument
,
as
insufficient
,
and
say
,
it
is
not
to
the
purpose
and
question
in
hand
,
and
not
continuing
in
the
termes
of
the
question
.
For
the
question
betweene
the
Apostle
and
false
teachers
was
,
Ob.
whether
circumcision
in
the
flesh
were
necessary
or
no
,
the
Apostle
sayth
no
,
it
is
not
necessary
,
his
reason
is
,
because
they
were
inwardly
circumcised
.
Now
may
some
say
,
this
is
not
to
the
purpose
,
this
prooues
not
outward
circumcision
to
be
therefore
needlesse
,
because
they
were
inwardly
circumcised
;
if
this
be
a
sufficient
argument
against
outward
circumcision
;
then
this
also
is
a
good
argument
against
outward
baptisme
,
that
such
as
are
inwardly
washed
by
the
holy
Ghost
,
need
not
outward
baptisme
,
but
we
see
that
to
be
contrary
by
the
practise
of
Peter
,
who
commanded
that
Cornelius
his
family
and
others
met
together
,
being
inwardly
baptized
by
the
holy
Ghost
,
should
be
also
baptized
with
water
in
the
name
of
the
Lord
Iesus
,
therefore
this
seemes
to
be
no
sound
and
sufficient
argument
vsed
by
the
Apostle
.
Ye
are
inwardly
circumcised
,
and
therefore
need
not
outward
circumcision
.
For
the
remouall
of
this
doubt
,
we
must
consider
a
difference
&
distinction
of
times
(
namely
)
of
the
time
vnder
the
old
Testament
,
&
the
time
vnder
the
new
Testament
,
of
the
time
before
the
comming
of
Christ
in
the
flesh
,
&
the
time
after
,
in
the
time
of
the
old
Testament
,
such
an
argument
as
the
Apostle
vseth
,
had
been
weak
and
insufficient
because
then
circumcision
was
in
force
,
both
as
a
signe
of
the
Messiah
to
come
,
&
a
seale
of
righteousnes
&
regeneration
,
but
in
the
time
of
the
new
Testament
,
the
Messiah
being
come
,
the
Apostles
argument
is
strong
and
sufficient
because
then
circumcision
with
the
whole
regiment
of
Moses
is
abolished
,
&
the
instance
of
baptisme
is
not
to
the
purpose
,
because
there
is
now
this
difference
between
outward
circumcision
,
and
outward
baptisme
,
the
one
is
abolished
and
remooued
by
the
comming
of
Christ
,
and
the
other
standeth
in
force
,
by
the
institution
and
commandement
of
Iesus
Christ
,
therefore
these
two
reasons
are
not
alike
.
Yea
are
inwardly
circumcised
,
and
therefore
neede
not
outward
circumcision
;
that
is
a
good
argument
,
and
ye
are
inwardly
baptized
,
and
therefore
need
not
outward
baptisme
,
that
is
insufficient
,
and
to
come
some
short
vse
of
this
before
we
passe
from
it
;
is
it
so
that
the
reason
of
the
Apostle
had
been
naught
,
if
circumcision
had
been
in
force
as
it
was
in
time
of
the
old
Testament
,
then
let
vs
thinke
vpon
it
in
the
like
case
,
that
it
is
no
good
argument
,
and
no
sufficient
plea
,
for
thee
whosoeuer
thou
art
to
say
,
I
haue
the
effect
of
this
or
that
sacrament
inwardly
wrought
in
me
,
and
the
inward
fruit
of
it
,
therefore
I
neede
not
vse
the
outward
Sacrament
,
but
at
my
pleasure
when
I
will
my selfe
;
it
may
bee
this
is
the
conceit
of
such
as
seldome
come
to
the
Table
of
the
Lord
,
happily
,
once
or
twice
in
a
yeere
,
it
may
bee
they
thinke
thus
,
I
haue
that
in
mee
which
the
Sacrament
can
seale
vp
vnto
me
(
namely
)
true
faith
in
the
bloud
of
Christ
,
what
need
I
then
often
to
come
to
the
Lords
Table
,
oh
remember
whosoeuer
thou
art
(
if
this
be
the
thought
of
thine
heart
)
that
this
is
a
deceiuing
thought
,
this
is
not
sufficient
to
excuse
thy
wilfull
withdrawing
of
thy selfe
from
the
Sacrament
this
will
not
cleere
thee
from
being
found
guilty
of
great
contempt
of
the
order
,
that
Iesus
Christ
hath
left
in
his
Church
,
that
euen
such
as
haue
the
greatest
measure
of
faith
should
often
come
,
to
testifie
and
seale
vp
the
same
by
receiuing
the
outward
sacrament
,
&
if
thou
bee
a
contemner
of
Christ
his
order
,
thou
art
then
one
of
those
himselfe
speaks
of
,
Luk
.
19.14
.
who
will
not
haue
him
to
raigne
ouer
thee
,
and
that
punishment
threatned
ver.
27.
shall
one
day
light
on
thee
,
those
mine
enemies
which
would
not
that
I
should
raigne
ouer
them
,
bring
them
hether
and
slay
them
before
me
,
the
Lord
wil
cut
thee
off
,
&
giue
thee
thy
portion
with
hypocrites
.
Come
we
now
to
speake
of
this
verse
more
particularly
,
we
may
obserue
it
in
these
things
layd
before
vs.
First
,
that
in
Christ
the
beleeuing
Colossians
were
circumcised
,
In
whom
also
ye
are
circumcised
.
Secondly
,
the
manner
of
their
circumcision
;
with
circumcision
made
without
hands
.
Thirdly
,
what
it
was
(
namely
)
a
putting
off
the
sinfull
body
of
the
flesh
.
And
lastly
,
by
what
meanes
it
was
wrought
and
how
they
were
in
Christ
citcumcised
(
namely
)
through
his
circumcision
;
through
the
circumcision
of
Christ
,
of
these
in
order
.
In
whom
also
ye
are
circumcised
with
circumcision
made
without
hands
:
for
the
right
conceiuing
of
these
words
,
we
must
know
that
circumcision
among
the
Iewes
was
a
cutting
off
of
the
foreskinne
of
the
flesh
as
appeares
in
the
institution
of
it
,
Interpretation
.
Gen.
17.10.11
.
and
that
cutting
off
the
foreskinne
was
among
them
a
Sacrament
answerable
to
our
Sacrament
of
Baptisme
,
a
signe
of
Gods
couenant
of
grace
,
as
the
Lord
there
sayth
,
and
a
seale
of
righteousnesse
,
Rom.
4.11
.
as
the
Apostle
saith
now
as
in
our
Sacrament
of
baptisme
,
there
is
the
outward
washing
of
water
,
and
the
inward
washing
of
the
spirit
in
them
that
are
truely
baptised
,
so
was
there
among
the
Iewes
an
outward
circumcision
in
the
flesh
a
cutting
off
of
the
foreskin
of
the
flesh
,
&
an
inward
circumcision
of
the
hart
,
a
cutting
off
of
the
fore-skin
of
the
hart
by
the
spirit
of
God
;
thus
then
we
are
to
vnderstand
the
Apostle
when
he
saith
,
in
whom
also
ye
are
circumcised
with
circumcision
made
without
hands
as
if
he
had
thus
spoken
.
In
Christ
also
ye
beleeuing
Colossians
haue
the
foreskinne
cut
off
aswell
as
the
Iewes
,
I
meane
the
inward
foreskinne
of
your
hearts
,
which
is
not
cut
off
by
the
hand
of
man
,
but
by
the
finger
of
God
,
euen
by
the
spirit
of
God
.
Now
first
in
that
the
Apostle
sayth
;
the
beleeuing
Colossians
who
were
not
outwardly
circumcised
,
were
notwithstanding
inwardly
circumcised
,
&
that
they
in
Christ
had
the
effect
of
circumcision
without
the
outward
signe
of
circumcision
:
Hence
we
may
gather
this
conclusion
.
That
the
grace
of
God
is
not
tied
to
the
outward
signe
and
the
outward
Sacrament
,
Gods
grace
is
not
tied
to
the
outward
sig●e
of
the
Sacrament
.
grace
signified
by
circumcision
,
may
bee
had
without
circumcision
in
the
flesh-as
appeares
plainely
by
these
words
of
the
Apostle
,
grace
is
not
tyed
to
the
outward
signe
or
sacrament
.
Ob.
But
to
preuent
an
obiection
in
the
beginning
,
some
may
say
indeed
,
grace
signified
by
circumcision
,
may
now
be
had
without
circumcision
,
because
the
outward
signe
is
not
now
in
force
,
but
in
time
of
the
old
Testament
it
could
not
be
had
without
circumcision
,
for
the
Lord
sayth
,
Gen.
17.14
,
the
vncircumcised
manchilde
in
whose
flesh
the
foreskinne
is
not
circumcised
,
euen
that
person
shall
be
cut
off
from
his
people
,
&c.
&
consequently
grace
cannot
now
be
had
without
the
outward
signes
of
grace
:
Therefore
grace
is
tyed
to
the
Sacrament
.
To
this
I
answer
,
first
,
that
euen
then
when
circumcision
was
in
force
,
the
grace
of
God
was
not
tied
to
it
;
for
the
Lords
owne
appoyntment
,
was
that
the
childe
should
not
be
circumcised
till
the
eighth
day
,
Gen.
17.11
.
which
hee
would
not
haue
done
,
if
grace
had
beene
tied
to
circumcision
,
and
40.
yeeres
together
was
circumcision
omitted
in
the
wildernesse
,
Iosua
5.6.7
.
and
yet
we
are
not
to
say
,
whosoeuer
among
them
died
in
that
time
wanted
grace
to
saluation
,
farre
be
that
from
vs.
Againe
,
for
the
place
alledged
;
I
answer
,
that
place
is
to
be
vnderstood
of
such
as
were
of
yeeres
and
discretion
,
&
not
of
infants
,
for
it
is
not
sayd
,
the
vncircumcised
person
being
an
infant
,
but
indefinitely
the
vncircumcised
,
and
there
is
reason
so
to
vnderstand
it
from
the
text
it selfe
,
for
the
Lord
sayth
in
the
last
words
of
the
verse
,
because
hee
hath
broken
my
couenant
;
now
to
breake
Gods
couenant
is
not
incident
to
infants
but
to
men
of
yeeres
,
we
see
then
grace
to
saluation
,
euen
in
the
time
of
the
old
Testament
,
when
circumcision
was
in
force
,
might
bee
had
without
that
outward
signe
,
if
there
were
no
wilfull
neglect
or
contempt
of
it
;
and
consequently
,
grace
is
not
tyed
,
either
then
or
now
to
the
outward
signe
or
Sacrament
of
grace
,
the
words
of
Dauid
after
the
death
of
the
childe
that
died
before
the
eight
day
,
2.
Sam
.
12.23
.
are
to
be
considered
,
I
shall
go
to
it
,
sayth
Dauid
,
without
question
,
he
meant
not
that
the
childe
was
not
in
hell
,
or
in
any
Limbus
infantum
as
the
Papists
dreame
,
but
he
comforted
himselfe
by
conceiued
hope
it
was
with
the
Lord
,
and
thither
himselfe
should
goe
.
Remember
againe
,
the
theefe
on
the
crosse
that
repented
and
was
conuerted
,
Christ
sayth
to
him
,
Luk
.
23.43
.
this
day
shalt
thou
be
with
me
in
Paradice
,
yet
he
wanted
the
outward
sacrament
of
baptisme
.
This
I
deliuer
to
this
purpose
,
euen
to
strengthen
vs
against
feare
,
Comfort
against
feare
&
doubting
of
the
saluation
of
children
dying
before
they
be
baptized
.
and
doubting
of
the
saluation
of
children
taken
away
before
they
can
come
to
baptisme
;
there
is
somtimes
a
scruple
and
doubt
striking
in
the
mindes
of
some
touching
children
,
that
die
without
the
outward
sacrament
of
baptisme
,
wee
must
learne
to
cast
out
that
scruple
and
know
that
God
is
not
worse
to
vs
vnder
the
Gospell
,
then
hee
was
to
them
vnder
the
law
,
nor
lesse
able
to
saue
the
seed
of
the
faithfull
,
now
without
baptisme
then
hee
was
then
without
circumcision
;
his
grace
was
not
then
free
and
now
bound
,
then
great
and
now
little
,
then
strong
&
now
weake
,
we
are
not
so
to
imagine
,
it
were
a
wrong
,
yea
,
a
blasphemy
against
the
infinit
mercy
of
our
gracious
God
and
the
God
of
thy
seed
,
not
adding
any
condition
of
baptisme
if
it
cannot
be
had
as
it
ought
.
Oh
but
there
is
one
speech
of
Christ
himselfe
,
Ob.
that
happily
strikes
deepe
,
and
it
is
obiected
by
the
Papists
Ioh
.
3.5
.
to
prooue
an
absolute
necessity
of
outward
baptisme
our
Sauiour
sayth
there
,
except
a
man
bee
borne
of
water
and
of
the
spirit
,
hee
cannot
enter
into
the
Kingdome
of
God
;
behold
say
they
,
a
plaine
proofe
that
outward
baptisme
is
absolutely
necessary
to
saluation
.
I
answer
,
first
it
can
neuer
be
prooued
by
sound
reason
,
that
,
that
place
is
to
be
vnderstood
of
infants
,
but
rather
of
men
of
yeeres
,
for
if
we
marke
it
,
Nicodemus
his
question
vers
.
4.
was
this
,
how
can
a
man
that
is
old
be
borne
;
can
he
enter
into
his
mothers
womb
againe
,
&
be
borne
?
our
Sauiour
answereth
(
holding
(
no
doubt
)
to
the
termes
of
that
question
)
verily
,
verily
,
except
a
man
growen
in
yeers
in
whom
there
is
either
wilfull
neglect
,
or
contempt
of
baptisme
be
borne
of
water
and
of
the
spirit
,
he
cannot
enter
&c.
And
againe
,
it
is
no
more
necessary
,
that
by
water
in
this
place
,
we
should
vnderstand
materiall
water
,
then
by
the
word
fire
,
Mat
.
3.11
.
we
should
vnderstand
materiall
fire
:
but
rather
,
by
water
we
are
to
vnderstand
the
office
and
worke
of
the
holy
Ghost
(
namely
)
spirituall
washing
,
as
if
our
Sauiour
had
sayd
,
except
a
man
bee
borne
of
the
spirituall
washing
of
the
holy
Ghost
,
and
this
is
agreeable
to
that
which
followeth
ver.
6.
that
which
is
borne
of
the
spirit
is
spirit
,
and
ver
.
8.
so
is
euery
one
that
is
borne
of
the
spirit
,
where
wee
finde
no
mention
of
water
;
it
remaines
then
notwithstanding
this
speech
of
Christ
that
outward
baptisme
is
not
of
absolute
necessity
to
saluation
,
therefore
let
vs
not
feare
the
saluation
of
infants
departed
this
life
in
regard
of
the
want
of
outward
baptisme
;
but
looke
wee
with
comfort
to
the
couenant
God
hath
made
with
the
faithfull
,
that
he
will
be
their
God
,
and
the
God
of
their
seed
.
Wee
are
further
to
marke
that
the
Apostle
sets
out
the
inward
circumcision
of
the
Colossians
,
in
these
termes
,
circumcision
made
without
hands
,
hence
we
may
take
vp
this
conclusion
.
That
the
inward
circumcision
of
the
heart
,
the
cutting
of
the
desiled
foreskinne
of
the
heart
,
The
inward
circumcision
of
the
heart
is
not
a
worke
of
mans
hand
but
of
the
powerfull
hand
of
God
.
and
taking
away
the
corruption
of
it
,
is
not
a
worke
of
the
hand
of
man
,
but
it
is
a
worke
of
the
finger
of
God
,
and
onely
wrought
by
the
powerfull
hand
of
God
;
hence
it
is
that
Moses
sayth
,
Deu
.
30.6
.
the
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seed
,
that
thou
mayst
loue
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soule
,
that
thou
maist
liue
,
the
reason
of
this
is
.
Because
inward
circumcision
of
the
heart
,
the
inward
purging
of
the
heart
,
is
a
new
creation
as
Dauid
prayed
,
Psal
.
51.10
.
create
in
me
a
cleane
heart
,
O
God
,
and
renew
a
right
spirit
within
me
;
therefore
proper
only
to
the
hand
of
God
;
Now
least
we
stumble
and
bee
not
able
to
keepe
our selues
from
falling
in
respect
of
precepts
giuen
in
scripture
to
circumcise
our
owne
hearts
,
to
change
them
,
and
the
like
,
Ierem
.
4.4
.
be
circumcised
to
the
Lord
;
Note
.
we
must
know
that
all
such
precepts
giuen
in
Scripture
to
men
since
the
fall
of
Adam
and
in
his
corrupt
state
doe
not
signifie
and
imply
any
power
in
man
to
performe
them
,
but
teach
vs
our
duty
,
that
we
are
to
seeke
for
helpe
,
where
it
is
to
be
had
euen
at
the
hands
of
God
,
and
let
that
be
the
first
vse
of
this
poynt
.
That
seeing
circumcision
of
the
heart
,
is
a
worke
onely
of
the
hand
of
God
,
let
vs
then
euer
seeke
and
sue
to
him
that
he
would
vouchsafe
to
put
his
hand
into
our
bosoms
,
We
are
to
seek
and
sue
to
the
Lord
that
hee
would
circumcise
our
harts
.
and
plucke
off
the
foreskinne
of
our
hearts
,
and
take
away
the
corruption
of
them
.
And
againe
,
if
the
Lord
haue
in
any
measure
circumcised
our
hearts
,
The
whole
praise
&
glory
of
our
conuersion
must
be
giuen
to
the
Lord
.
let
vs
giue
him
the
whole
praise
and
glory
of
that
worke
,
looke
not
too
much
on
the
outward
instrument
;
doe
not
too
much
gaze
vpon
the
excellency
of
the
gifts
of
any
that
hath
beene
a
meanes
of
thy
conuersion
,
least
so
thou
giue
part
of
the
glory
to
the
instrument
,
but
euer
haue
thine
eye
vpon
the
mighty
power
of
the
Lord
whose
onely
worke
it
hath
beene
,
remember
that
Paul
or
Apollos
,
are
but
the
ministers
of
God
,
by
whom
thou
hast
beene
brought
to
beleeue
,
1.
Cor
.
3.5
.
blesse
God
for
them
,
but
giue
him
alone
all
the
praise
,
and
all
the
glory
of
that
great
worke
.
Now
come
wee
to
the
words
following
,
By
putting
off
the
sinnefull
body
of
the
flesh
through
the
circumcision
of
Christ
.
Wherein
the
Apostle
sets
downe
what
is
the
inward
circumcision
,
namely
,
a
putting
of
the
sinnefull
body
of
the
flesh
(
by
putting
of
)
these
words
are
often
vsed
by
the
Apostle
in
the
like
matter
that
is
heere
handled
,
as
cap
.
3.
9.
seeing
ye
haue
put
off
the
old
man
with
his
workes
;
Interpretation
.
Ephes
.
4.22
.
that
ye
cast
off
concerning
the
conuersation
in
time
past
,
the
old
man
which
is
corrupt
through
the
deceiueable
lusts
,
and
they
are
metphoricall
,
borrowed
and
taken
from
vncloathing
of
the
body
,
or
the
stripping
off
of
the
apparell
,
and
doe
signifie
the
manner
of
taking
away
,
and
abolishing
of
the
inward
corruption
of
the
heart
,
that
it
is
after
the
manner
of
incloathing
the
body
,
or
rather
indeed
of
putting
off
the
skinne
of
the
body
,
the
heart
and
inward
parts
and
powers
of
the
soule
being
enwrapped
&
encompassed
with
corruption
as
with
a
filthy
garment
or
leprous
skinne
(
sinnefull
body
)
the
word
body
doth
not
heere
signifie
any
corporeall
substance
,
consisting
of
flesh
,
bloud
and
bones
,
but
is
also
a
word
vsed
by
way
of
similitude
:
to
signifie
the
massie
lumpe
of
corruption
,
and
that
lumpe
of
corruption
is
expressed
by
this
word
(
body
)
to
signfie
the
greatnesse
and
extension
of
it
,
that
it
is
as
a
body
hauing
all
dimensions
,
height
,
length
,
breadth
and
thicknesse
,
and
as
hauing
all
the
parts
of
a
foule
monstrous
and
reformed
body
,
in
which
are
found
all
sinnes
bound
vp
it
were
in
one
body
,
which
breake
out
as
any
occasion
is
offered
,
hence
it
is
that
the
Apostle
calles
diuerse
foule
sinnes
breaking
out
of
this
body
,
our
member
,
cap
.
3.5
.
by
sinnefull
body
,
then
vnderstand
we
,
the
sinnefull
masse
or
lumpe
of
corruption
(
of
the
flesh
)
by
the
word
(
flesh
)
wee
are
to
vnderstand
the
corruption
of
nature
,
euen
of
the
whole
nature
of
man
of
all
the
powers
and
abilities
both
of
soule
and
body
,
for
it
is
frequent
and
vsuall
in
Scripture
to
put
the
word
(
flesh
)
for
the
corruption
of
nature
;
and
not
only
to
signifie
the
corruption
of
the
inferiour
parts
of
the
soule
,
as
the
affections
,
appetite
and
sences
,
but
also
of
the
superiour
,
euen
of
the
reasonable
soule
,
and
of
the
powers
thereof
,
the
minde
,
will
,
memory
and
conscience
,
Ro
.
8.7
.
the
wisedome
of
the
flesh
(
that
is
)
the
wisedome
of
the
minde
,
for
that
is
the
seat
of
wisedome
,
in
the
naturall
and
corrupt
state
of
it
is
enimity
against
God
;
and
the
reason
why
the
corruption
of
the
whole
nature
of
man
is
called
flesh
,
is
this
,
because
it
comes
by
propagation
,
by
naturall
and
carnall
generation
,
and
that
that
is
borne
of
the
flesh
is
flesh
.
Ioh
.
3.6
.
so
then
the
full
sence
and
meaning
of
the
Apostle
in
these
words
,
by
putting
off
the
sinnefull
body
of
the
flesh
,
is
this
.
By
taking
away
and
stripping
off
,
as
it
were
a
leaprous
filthy
garment
or
skinne
,
the
sinnefull
masse
,
lumpe
and
body
of
the
naturall
corruption
of
the
whole
man
,
euen
of
all
the
powers
and
abilities
of
soule
and
body
.
Heere
first
obserue
we
that
the
Apostle
sets
out
the
inward
circumcision
of
the
heart
in
these
termes
,
that
it
is
a
putting
off
,
an
vncloathing
or
a
stripping
off
of
the
filthy
leaprous
garment
of
corruption
;
hence
we
are
taught
.
That
the
spirit
of
God
inwardly
circumcising
and
regenerating
the
heart
,
Regeneration
doth
not
abolish
any
faculty
of
the
soule
or
any
naturall
affection
of
it
,
but
only
taketh
away
the
corruption
of
them
.
doth
not
take
away
the
substance
of
the
heart
,
but
the
corruption
of
it
,
regeneration
is
not
an
abolishing
or
taking
away
of
any
faculty
of
the
soule
,
as
vnderstanding
,
memory
,
will
,
conscience
or
any
naturall
affection
of
the
soule
,
but
onely
a
stripping
of
the
filthinesse
and
corruption
of
them
;
for
why
,
naturall
corruption
is
not
a
substantiall
thing
as
some
haue
thought
,
nor
a
corruption
of
the
substance
of
the
soule
,
for
then
could
not
the
soul
be
immortall
,
if
the
substance
of
it
were
corrupted
,
nor
Christ
haue
taken
mans
nature
without
sinne
,
but
it
is
a
corruption
cleauing
and
clinging
to
the
faculties
of
the
soule
,
and
to
the
affections
of
the
heart
,
and
such
as
may
be
remooued
by
the
powerfull
worke
of
Gods
spirit
,
and
hence
is
it
sayd
to
be
an
euill
that
doth
compasse
●s
about
Heb
.
12.1
.
cast
away
euery
thing
that
presse●h
downe
,
and
the
sinne
that
hange●h
so
fast
on
,
or
that
doth
so
easily
compasse
vs
about
,
so
the
originall
word
signifieth
therfore
regeneration
is
not
an
abolishing
of
any
faculty
of
the
soule
,
but
a
putting
off
of
that
filthinesse
,
and
that
corruption
that
doth
enwrappe
and
compasse
about
euery
faculty
of
it
,
this
I
note
in
a
word
,
it
may
be
vnto
vs
one
ground
of
triall
,
whether
we
be
truely
regenerate
or
no
;
it
may
serue
as
one
meanes
whereby
we
may
know
it
(
for
marke
)
regeneration
is
not
a
taking
away
of
any
faculty
of
the
soule
,
Triall
of
the
soundnesse
&
truth
of
our
regeneration
.
or
of
any
affection
of
the
heart
,
but
of
the
corruption
of
it
,
heereby
then
examine
thy selfe
,
no
doubt
thou
art
or
mayst
bee
acquainted
with
the
disposition
of
thine
owne
heart
,
(
I
say
not
with
the
depth
,
and
all
the
deuices
of
it
,
the
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
Ierem
.
17.9
.
onely
the
searcher
of
the
heart
,
the
Lord
he
knowes
it
,
but
with
a
little
obseruation
thou
mayst
be
acquainted
with
the
naturall
inclination
and
disposition
of
thine
heart
,
in
regard
of
the
predominant
and
chiefe
ruling
affections
of
it
,
whether
it
bee
naturally
giuen
most
of
all
to
feare
,
to
loue
,
to
ioy
,
to
sorrow
,
to
anger
or
the
like
;
well
then
,
knowing
the
chiefe
ruling
affection
of
thine
owne
heart
,
see
whether
that
affection
still
remain
in
thee
in
the
force
&
strength
of
it
without
the
corruption
of
it
,
if
it
do
,
then
thou
art
truely
regenerate
,
but
if
it
doe
not
,
thou
doest
but
flatter
and
deceiue
thy selfe
,
for
example
,
if
thou
beest
one
giuen
to
too
much
ioy
,
and
much
reioycing
,
thou
art
one
of
a
merry
&
cheerefull
disposition
,
see
whether
thy
ioy
and
thy
reioycing
be
still
as
great
and
strong
as
euer
it
was
,
not
in
sinne
and
in
outward
carnall
things
,
for
that
is
the
sinnefulnesse
of
it
,
but
in
God
and
in
good
things
,
if
thou
find
that
thou
canst
now
reioyce
,
not
in
filthy
carnall
pleasure
in
drunkennesse
or
good
fellowship
,
as
it
is
called
,
nor
so
much
reioyce
in
the
outward
blessings
of
this
life
,
but
that
thou
canst
as
heartily
reioyce
as
euer
thou
couldest
,
yea
,
thou
canst
more
heartily
reioyce
in
the
loue
and
mercy
of
God
in
Iesus
Christ
,
in
his
seruice
and
obedience
to
his
will
,
for
his
loue
and
goodnesse
,
then
in
any
other
thing
,
that
is
a
sure
marke
of
a
good
and
regenerate
heart
,
and
that
the
spirit
of
God
hath
wrought
powerfully
in
thee
,
and
stripped
off
the
sinnefulnesse
and
corruption
of
thy
ioy
and
cheerefulnesse
in
thee
by
nature
;
So
if
thou
be
one
of
a
hot
hasty
and
cholericke
nature
;
if
thou
find
that
naturall
anger
of
thine
stripped
off
;
the
sinnefulnesse
of
it
(
namely
)
the
rashnes
,
the
easines
to
be
prouoked
vpon
euery
trifling
occasion
,
the
excesse
in
the
measure
,
making
thee
to
forget
duty
both
to
God
and
man
,
and
the
expressing
of
it
,
for
meere
priuate
causes
concerning
thine
owne
person
,
and
not
the
cause
of
God
;
(
for
these
are
the
filthy
rags
wherewith
thy
naturall
anger
is
cloathed
)
if
thou
finde
not
that
affection
it selfe
abolished
,
but
these
things
taken
from
it
,
and
that
thine
anger
is
now
stirred
vp
,
vpon
waighty
and
manifest
offence
to
God
conceiued
with
deliberation
;
kindled
through
desire
to
maintaine
Gods
glory
;
loue
of
iustice
and
vertue
,
and
directed
against
sinn
,
and
not
the
person
of
the
sinner
,
but
with
loue
to
his
person
,
and
sorrow
for
the
sinne
,
and
with
moderation
,
not
making
thee
vnfit
for
duties
to
God
and
man
,
then
is
that
affection
wrought
vpon
by
the
spirit
of
God
,
then
is
thine
anger
a
holy
,
iust
and
sanctified
anger
,
and
thus
mayst
thou
trye
thy selfe
in
other
affections
,
and
remember
it
,
that
regeneration
is
not
a
taking
away
of
any
affection
of
the
heart
,
but
a
stripping
off
of
the
corruption
of
it
.
We
are
in
the
next
plac
to
marke
that
the
Apostle
saith
,
inward
circumcision
is
a
putting
off
,
or
a
taking
away
of
the
body
of
the
flesh
,
not
some
part
,
but
of
the
whole
body
of
it
;
Hence
we
may
take
vp
this
conclusion
.
True
regeneration
is
a
remoouall
of
corruption
from
all
the
powers
&
faculties
of
the
soule
.
That
true
regenaration
is
entire
,
it
is
an
abolishing
of
the
whole
masse
and
lumpe
of
naturall
corruption
(
that
is
)
of
naturall
corruption
in
all
the
powers
and
faculties
of
the
soule
,
not
a
remoouing
of
corruption
from
the
minde
alone
,
or
will
alone
,
but
from
all
and
euery
faculty
of
the
soule
,
hence
it
is
in
other
termes
expressed
to
be
a
putting
off
the
old
man
,
giuing
vs
to
vnderstanst
that
it
is
an
entire
worke
,
euen
as
the
putting
out
of
a
perfect
man
,
with
all
the
parts
&
members
of
a
perfect
man
,
for
indeed
where
the
spirit
of
God
,
doth
work
vpon
any
man
to
the
purging
&
taking
away
of
his
naturall
corruption
,
he
doth
work
vpon
all
the
powers
of
his
soule
,
grace
is
neuer
effectuall
truely
to
purge
one
faculty
of
the
soule
and
not
another
?
if
naturall
blindnesse
,
ignorance
and
dulnesse
of
mind
be
taken
away
by
sanctifying
grace
,
the
will
and
affections
are
also
wrought
vpon
in
like
proportion
,
and
hence
is
regeneration
called
a
new
creation
,
and
a
new
birth
,
and
therfore
it
is
entire
,
and
of
the
whole
man
,
it
were
easie
to
enlarge
the
proofe
of
this
;
but
for
the
vse
of
it
.
Is
it
so
,
that
where
the
Spirit
of
God
doth
effectually
worke
regeneration
;
None
ought
to
think
himselfe
truely
regenerate
vnles
he
finde
himselfe
throughout
wrought
vpon
by
the
Spirit
of
God
.
he
puts
off
the
whole
body
of
corruption
,
let
no
man
then
deceiue
himselfe
,
let
no
man
think
he
is
truly
regenerat
,
because
happily
he
is
inlightned
and
hath
a
generall
ffooting
knowledge
of
the
Mysteries
of
the
Gospel
,
&
yet
notwithstanding
is
carried
away
with
some
inordinate
affection
,
or
some
corrupt
lust
to
pride
,
to
couetousnesse
,
to
drunkennesse
,
to
sensuall
pleasure
,
to
someone
grosse
sinne
or
other
,
if
this
be
true
regeneration
then
Herod
and
Iudas
were
truely
regenerate
,
Herod
knew
much
,
and
did
many
good
things
,
yet
was
he
a
meere
carnall
man
,
possessed
with
inordinate
loue
of
his
brothers
wife
.
Iudas
a
disciple
of
Christ
and
no
question
,
Christ
taught
him
,
and
he
taught
others
many
good
things
,
yet
was
he
a
carnall
man
,
carried
away
with
the
inordinate
lust
of
couetousnesse
,
and
therefore
deceiue
not
thy selfe
think
not
that
the
Spirit
of
God
hath
wrought
on
thee
to
thy
regeneration
,
vnlesse
thou
finde
that
hee
hath
put
off
the
the
whole
body
of
thy
corruption
,
and
haue
crucified
the
flesh
withall
the
inordinate
affections
and
lusts
of
it
,
and
withall
remember
,
that
except
thou
bee
truely
regenerate
thou
hast
no
part
nor
portion
in
Gods
Kingdome
,
that
is
,
Christ
his
owne
speech
,
Ioh
.
3.5
.
Now
heere
a
question
may
be
mooued
(
namely
)
this
.
How
farre
foorth
the
whole
body
of
corruption
is
put
off
and
taken
away
in
them
that
are
truely
regenerate
?
To
this
I
answer
,
that
the
body
of
corruption
is
put
away
onely
in
part
in
this
life
,
though
the
Spirit
of
God
doe
worke
vpon
all
the
powers
of
the
soule
,
and
put
off
the
body
of
corruption
in
such
as
are
regenerate
,
yet
not
wholly
and
perfectly
for
the
time
of
this
life
,
therefore
the
Apostle
heere
speakes
in
the
present
time
,
and
sayth
,
inward
circumcision
is
a
putting
off
of
the
sinnefull
body
of
the
flesh
,
signifying
a
continuall
act
neuer
perfected
in
this
life
the
corruption
of
nature
remaines
till
death
,
in
the
most
regenerate
,
though
not
imputed
vnto
them
,
the
Apostle
affirmes
it
of
himselfe
,
Rom.
7.3
.
and
hee
calles
it
sinne
in
many
verses
of
that
chapter
which
the
Papists
deny
,
I
will
not
stand
to
dispute
the
question
,
but
I
say
,
it
remaines
in
the
most
regenerate
not
imputed
vnto
them
,
and
wounded
,
so
as
the
regenerate
doe
not
serue
it
,
Rom.
6.6
.
nor
subiect
themselues
to
the
tyranny
of
it
,
to
obey
it
in
the
lusts
thereof
▪
as
the
Apostle
teacheth
,
also
by
implication
Rom.
6.12
.
let
not
sinne
raigne
therefor
in
your
mortall
body
,
that
ye
should
obey
it
in
the
lusts
thereof
,
and
heerin
is
a
maine
difference
betweene
the
regenerate
and
vnregenerate
.
In
the
vnregenerate
,
the
Spirit
of
God
doth
only
restraine
and
hold
backe
corruption
,
or
for
a
time
turne
the
affections
of
their
hearts
cleane
another
way
for
the
good
of
his
children
,
as
hee
did
the
hearts
of
the
Aegyptians
Exod
.
12.36
.
the
Lord
gaue
the
people
fauour
in
the
sight
of
the
Aegyptian
,
and
the
heart
of
Saul
towards
Dauid
for
a
time
,
1.
Sam
.
24.17
.
but
shortly
after
his
hatred
brake
out
againe
,
and
he
purposed
to
kill
him
,
and
thus
doth
the
Spirit
of
God
,
eithet
restraine
or
turne
the
affections
of
the
heart
another
way
in
the
vnregenerate
onely
for
a
time
,
but
afterwards
it
breakes
out
and
shewes
it selfe
againe
,
but
in
the
regenerate
,
the
Spirit
of
God
doth
take
away
the
power
of
naturall
corruption
,
so
as
at
no
time
it
beares
sway
in
them
,
but
they
hate
it
,
and
labor
&
groane
for
deliuerance
from
it
,
and
though
sometimes
it
giue
them
a
blow
and
a
wound
,
yet
is
it
with
much
reluctation
and
striuing
against
it
,
as
the
Apostle
sayth
of
himselfe
Rom.
7.15
.
and
after
that
they
recouer
themselues
by
speedy
repentance
.
Now
further
in
that
the
Apostle
doth
expresse
the
corruption
of
nature
vnder
this
word
(
body
)
signifying
that
it
is
as
a
body
,
hauing
as
it
were
all
dimensions
of
a
body
,
Hence
we
are
taught
.
That
the
corruption
of
nature
is
exceeding
great
,
it
is
no
light
superficiall
thing
,
The
corruption
of
nature
is
as
it
were
a
massie
&
substantiall
body
and
it
hath
a
reall
being
,
&
is
exceeding
great
.
no
shadow
,
but
as
it
were
a
massie
and
substantiall
body
,
it
is
not
as
some
haue
taught
,
only
a
priuation
,
an
absence
or
want
of
that
holinesse
and
righteousnesse
that
ought
to
be
in
vs
,
but
it
is
more
,
euen
a
positiue
thing
,
such
a
thing
as
hath
a
reall
being
,
it
is
both
a
guiltinesse
in
respect
of
Adams
sinne
,
for
in
Adam
all
sinned
Rom.
5.12
.
and
it
is
an
inclination
or
pronenesse
of
all
the
faculties
of
the
soule
,
to
that
which
is
euill
and
against
the
Law
of
God
,
the
vnderstanding
is
not
onely
blinde
,
but
carried
to
errour
and
vaine
imaginations
the
will
is
not
onely
nilling
,
or
not
willing
that
which
is
good
,
but
auerse
and
repugnant
,
and
striuing
against
it
,
and
willing
onely
that
which
is
euill
continually
,
it
is
sayd
,
Gen.
6.5
.
the
Lord
saw
that
the
wickednesse
of
man
was
great
in
the
earth
,
&
why
?
all
the
imaginations
of
the
thoughts
of
his
heart
were
onely
euill
continually
,
and
that
the
greatnesse
of
the
corruption
of
nature
may
yet
further
appeare
,
consider
we
the
diffusion
and
spreading
of
it
,
it
is
as
a
leprosie
spread
ouer
all
the
powers
of
the
soule
,
there
is
not
one
free
spot
in
the
soule
,
but
all
and
euery
one
is
defiled
with
it
,
hence
it
is
called
the
old
man
,
giuing
to
vnderstand
that
the
naturall
man
is
nothing
,
but
as
a
man
made
of
corruption
,
it
is
euen
as
the
man
himselfe
,
and
do
not
naturall
and
carnall
men
demonstrate
and
prooue
this
,
abridge
them
of
their
lusts
,
and
they
thinke
they
are
no
men
they
had
rather
dy
then
be
abridged
of
thē
,
&
hence
is
it
also
called
the
law
of
the
members
,
Rom.
7.23
.
because
all
the
powers
of
the
soule
and
parts
of
the
body
are
subiect
to
it
as
to
a
Law
.
Againe
,
consider
wee
the
comprehension
of
it
,
it
containes
,
all
sinnes
in
it
as
a
root
,
or
as
an
Ocean
sea
,
sending
out
into
euery
channell
and
vaine
of
the
body
streams
&
flouds
of
sin
,
so
as
one
saith
well
,
if
all
the
heresies
that
be
were
ceased
in
the
world
,
yet
if
God
leaue
a
man
to
himselfe
,
hee
hath
in
himselfe
sufficient
matter
and
spawne
to
breed
and
reuiue
all
kinde
of
errours
and
sinne
,
the
Apostle
Gal.
5.19.20
.
hauing
reckoned
vp
many
workes
of
the
flesh
,
is
forced
to
conclude
and
say
.
ver
.
21.
and
such
like
,
as
being
not
able
to
thinke
of
all
the
sinnes
,
that
doe
as
fire
sparkle
out
of
that
furnace
.
Last
of
all
;
the
greatnesse
of
the
corruption
of
nature
may
plainely
appeare
in
that
it
takes
occasion
by
the
commandement
of
God
,
to
breake
out
and
to
shew
it selfe
as
the
Apostle
sayth
,
Rom.
7.8
.
sinne
(
meaning
the
corruption
of
nature
)
tooke
occasion
by
the
commandement
and
wrought
in
me
all
manner
of
concupiscence
;
and
againe
ver.
13.
this
sinne
that
it
might
appeare
sinne
(
that
is
)
exceeding
great
,
wrought
death
in
mee
by
that
which
is
good
,
that
sinne
might
be
out
of
measure
sinnefull
by
the
commandement
;
it
is
heerein
like
the
gangrene
or
elephantiasis
the
leprosie
,
it
is
made
worse
by
that
which
should
be
a
means
to
cure
it
,
it
breakes
out
vpon
the
commandement
of
God
,
if
then
we
duely
consider
the
spreading
,
the
comprehension
and
swelling
of
our
naturall
corruption
it
breaking
out
vpon
the
commandement
of
God
,
which
is
giuen
as
a
remedy
against
it
,
wee
must
needs
confesse
it
to
be
exceeding
great
.
Now
then
this
being
so
,
that
our
naturall
corruption
is
so
exceeding
great
,
it
being
not
onely
a
want
of
that
holinesse
,
that
ought
to
be
in
vs
,
but
a
pronenesse
to
all
euill
spread
ouer
all
the
powers
of
the
soule
containing
the
seed
of
all
sinnes
,
and
breaking
out
vpon
the
commandement
of
God
:
let
no
man
thinke
it
a
small
matter
to
bee
a
naturall
man
,
We
are
not
to
thinke
it
a
small
matter
to
be
in
our
naturall
condition
as
many
foolishly
doe
.
and
a
light
and
trifling
thing
to
bee
in
his
naturall
condition
;
some
there
be
who
please
themselues
and
hold
themselues
in
very
good
case
,
because
they
are
no
drunkards
,
no
whoremongers
,
or
the
like
;
they
cannot
iustly
be
charged
with
any
grosse
offence
:
yea
,
some
sticke
not
to
bolt
out
this
,
or
the
like
foolish
speech
,
that
Preachers
should
lay
before
men
onely
their
open
grosse
sinnes
,
and
deale
onely
against
drunkennesse
,
whoredom
,
and
such
like
sinnes
:
a
speech
tasting
of
a
filthy
vessell
whence
it
comes
;
yea
,
sent
out
(
be
it
spoken
with
reuerence
)
from
a
very
dunghill
of
filthinesse
and
corruption
:
thou
that
thus
speakest
,
whosoeuer
thou
art
,
thou
hast
yet
a
rotten
and
a
filthy
stinking
heart
,
this
argues
thou
doest
not
know
and
conceiue
the
corruption
of
thine
owne
nature
,
nor
the
staine
and
danger
of
it
:
thou
art
yet
in
bondage
to
thine
owne
corruption
,
and
a
vassaile
and
slaue
to
the
Deuill
,
therefore
thinke
vpon
it
;
and
surely
,
such
as
thinke
they
are
in
a
good
case
onely
because
they
are
no
drunkards
,
no
whooremongers
,
or
the
like
;
they
see
not
the
inward
sinne
of
their
hearts
,
and
their
corruption
of
nature
,
for
they
may
be
so
by
restraining
grace
,
and
yet
lie
wallowing
in
the
puddle
of
their
owne
filthinesse
,
and
for
a
man
to
thinke
himselfe
in
good
case
,
onely
because
hee
is
free
from
the
act
of
some
palpable
sinnes
;
it
is
all
one
as
if
a
Traitor
to
his
Prince
,
should
thinke
himselfe
free
from
danger
of
Law
and
execution
,
because
he
cannot
iustly
be
charged
with
pettie
pilfring
or
stealing
,
for
it
is
not
onely
actuall
transgression
of
Gods
Law
,
but
euen
our
naturall
corruption
,
and
that
chiefly
:
it
being
the
mother
sinne
,
and
the
seed
of
all
other
sinnes
that
doth
seuer
vs
from
Gods
fauour
,
and
make
vs
stand
subiect
to
Gods
curse
and
euerlasting
perdition
.
Let
vs
then
labour
to
see
the
greatnesse
of
our
naturall
guilt
and
corruption
,
and
to
see
our selues
vnder
Gods
wrath
in
regard
of
it
,
and
seeing
it
,
bewaile
and
lament
for
it
aboue
all
things
;
yea
,
whensoeuer
wee
make
confession
to
God
of
any
knowne
actuall
sinne
,
we
are
then
to
be
brought
to
the
sight
of
that
sinne
,
euen
to
see
with
sorrow
the
roote
of
it
,
and
all
our
other
sinnes
,
and
to
cry
out
with
Paul
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
.
And
with
Dauid
,
Psal
.
51.5
.
Behold
I
was
borne
in
inquity
,
and
in
sinne
hath
my
mother
conceiued
mee
.
For
confession
of
some
knowne
sinne
may
be
forced
out
from
selfe-loue
,
feare
of
shame
,
punishment
,
or
such
like
,
and
vnlesse
by
that
sinne
wee
bee
brought
downe
to
the
roote
of
all
our
sinnes
,
Note
.
and
to
haue
sense
and
sorrow
for
that
also
,
we
shall
neuer
finde
ease
or
reliefe
by
Christ
,
hee
came
not
to
call
the
righteous
but
sinners
to
repentance
,
Matth
.
9.13
.
and
not
euery
sinner
,
but
that
sinner
that
condemnes
sinne
in
himselfe
,
and
especially
the
mother
sinne
,
and
is
weary
and
laden
and
groanes
vnder
the
burden
of
it
.
Mat
.
11.28
.
In
that
the
Apostle
calles
the
corruption
of
the
whole
nature
of
man
,
and
of
all
the
powers
of
the
soule
(
Flesh
)
he
would
haue
vs
to
know
that
the
corruption
of
nature
comes
by
propagation
,
The
corruption
of
nature
comes
by
propagation
.
it
comes
not
as
Pelagius
&
his
followers
taught
by
imitation
,
children
haue
not
a
want
of
holinesse
that
ought
to
be
in
them
,
and
a
pronenesse
to
sinne
in
all
the
powers
of
their
soules
by
imitation
,
but
it
is
conuaid
vnto
them
from
their
parents
by
naturall
generation
,
as
we
are
plainely
taught
,
Gen.
5.3
.
It
is
there
said
,
that
Adam
after
his
fall
begat
Sheth
in
his
owne
likenesse
(
that
is
)
corrupted
like
to
himselfe
.
For
as
Iob
speaks
Chap.
14.1
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
,
it
is
not
possible
.
Hence
we
are
said
to
be
children
of
wrath
by
nature
,
or
natiuity
,
euen
so
borne
,
Ephes
.
2.3
.
And
most
plainely
speakes
Dauid
to
this
purpose
Psalm
.
51.5
.
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
mother
conceiued
me
;
and
if
we
desire
further
euidence
and
proofe
of
this
,
consider
we
but
this
one
thing
,
that
many
times
some
particular
and
inward
euill
quality
of
the
parents
is
found
in
the
childe
in
his
infancy
before
he
can
learne
it
by
imitation
,
and
therefore
it
is
conuaid
and
transmitted
from
the
parent
to
the
child
by
generation
,
Note
.
I
say
many
times
,
not
alwaies
,
for
it
pleaseth
God
sometimes
of
his
goodnesse
to
stay
the
course
of
a
particular
euill
quality
and
disposition
,
that
it
passe
not
from
the
Parent
to
the
childe
,
as
he
did
in
the
birth
of
Hezekiah
the
sonne
of
a
most
wicked
Father
King
Ahaz
,
and
of
Iosiah
sonne
of
wicked
Amon
:
but
originall
corruption
common
to
the
stocke
,
and
common
to
mankind
,
is
euer
conuaid
from
the
parents
to
the
child
by
the
propagation
of
it
,
is
perpetuall
by
naturall
generation
.
And
this
must
teach
vs
to
take
heede
of
Pride
and
swelling
in
regard
of
birth
and
parentage
,
We
must
take
heede
of
pride
and
swelling
in
respect
of
parentage
.
men
commonly
looke
at
the
worthinesse
of
their
parents
,
and
boast
much
of
the
dignity
and
eminency
of
their
ancestours
in
respect
of
their
bloud
,
riches
,
honour
,
and
such
like
;
but
if
they
looke
as
they
ought
,
they
should
finde
matter
enough
to
humble
them
,
they
shall
finde
that
their
father
was
an
Amorite
,
&c.
as
the
Prophet
speakes
Ezek
.
16.3
.
and
that
they
are
in
the
common
condition
of
all
men
,
polluted
in
their
bloud
;
and
though
they
receiue
from
their
parents
outward
glory
and
honour
,
yet
withall
they
receiue
such
an
hereditary
common
corruption
and
disease
,
yea
it
may
be
,
together
with
that
,
such
particular
infection
as
makes
them
odious
in
the
sight
of
God
;
and
if
the
course
of
it
bee
not
staied
,
it
will
poison
their
bodies
and
soules
more
and
more
,
till
at
length
both
body
and
soule
like
a
rotten
poisoned
thing
drop
downe
into
hell
.
Againe
,
is
it
so
that
naturall
corruption
comes
by
propagation
,
then
let
this
stirre
vp
all
parents
to
labour
to
estate
and
intitle
their
children
in
something
,
that
may
be
for
the
good
of
their
soules
Parents
must
labour
to
estate
their
children
in
something
that
may
bee
for
the
good
of
their
soules
that
their
children
descending
of
them
,
may
be
intituled
to
some
thing
that
may
bee
for
their
good
.
How
is
that
to
be
done
may
some
say
?
Answ
.
Let
them
labour
to
bring
themselues
within
the
couenant
of
grace
and
to
become
true
beleeuing
members
of
Christ
,
and
then
though
they
cannot
deriue
their
faith
and
holinesse
vnto
them
,
because
they
begette
them
not
as
good
men
and
beleeuers
,
but
as
men
simply
by
the
power
and
strength
of
nature
,
yet
by
vertue
of
the
couenant
,
God
will
bee
good
and
gracious
to
their
children
,
Gen.
26.
We
read
many
blessings
promised
to
Isaac
and
why
?
Vers
.
5.
Because
Abraham
his
father
obeied
the
voice
of
the
Lord
,
and
kept
his
Ordinances
and
Commandements
,
his
Statutes
and
Lawes
.
Teaching
plainely
that
the
holinesse
of
parents
seales
vp
the
Lords
fauour
not
onely
to
themselues
,
but
to
their
children
also
:
this
cannot
raking
and
scraping
together
of
wealth
doe
;
men
vse
to
say
,
happy
is
the
childe
whose
father
goeth
to
the
Deuill
,
a
wicked
saying
;
it
is
rather
a
comfort
to
children
when
they
can
remember
their
parents
,
are
,
or
haue
been
godly
and
in
the
fauour
of
God
,
for
he
louing
the
stocke
will
not
disregard
the
branches
;
they
may
say
as
Iacob
said
,
Gen.
32.9
.
Thou
hast
beene
,
or
art
,
the
God
of
my
Father
,
good
and
gratious
to
him
,
shew
then
mercy
to
me
his
seede
,
according
to
thy
sweete
promise
.
Yea
,
God
is
good
euen
to
wicked
children
of
good
parents
.
Gen.
36.7
.
Esau
had
riches
and
outward
good
things
.
1.
King
.
11.32
.
When
the
Lord
rent
the
Kingdome
from
Solomon
for
his
sinne
,
yet
one
Tribe
was
left
for
Dauids
sake
.
A
notable
inducement
to
make
Parents
to
become
godly
;
and
if
we
desire
that
God
should
be
good
to
our
children
after
vs
,
let
vs
labor
to
bring
our selues
within
the
couenant
,
and
we
shall
finde
that
an
effectuall
meanes
to
moue
God
to
mercy
towards
our
children
for
many
generations
.
Come
we
to
the
last
words
(
through
the
circumcision
of
Christ
)
in
these
words
is
expressed
the
meanes
how
the
beleeuing
Colossians
were
in
Christ
circumcised
(
viz.
)
through
,
or
by
the
circumcision
of
Christ
,
in
this
place
wee
are
not
to
vnderstand
the
passiue
circumcision
,
that
whereby
Christ
himselfe
was
circumcised
,
but
the
actiue
,
that
whereby
we
in
him
are
circumcised
and
regenerated
by
his
spirit
,
and
we
may
note
and
obserue
a
difference
between
Iustification
&
Regeneration
or
Sanctification
,
the
Apostle
speaking
of
iustification
in
the
Verse
before
,
saith
,
We
haue
perfection
of
righteousnesse
in
Christ
,
in
him
we
are
complete
,
not
adding
any
thing
further
,
that
that
perfection
is
wrought
in
vs
by
Christ
:
but
here
speaking
of
regeneration
and
sanctification
,
hee
saith
that
in
Christ
also
wee
are
regenerate
,
and
he
expounds
his
owne
meaning
,
how
(
namely
)
through
the
circumcision
of
Christ
,
through
the
working
of
his
spirit
in
vs
,
whence
we
see
a
manifest
and
plaine
difference
betweene
iustification
,
and
sanctification
.
There
is
a
manif●st
diff●rence
between
iustification
and
sanctification
.
The
Papists
confound
these
two
,
in
teaching
iustification
by
holinesse
inherent
:
and
I
note
this
to
teach
vs
to
take
heede
of
so
confounding
of
them
;
and
know
we
that
iustification
is
by
righteousnesse
inherent
in
Christ
apprehended
by
faith
,
and
regeneration
and
sanctification
is
wrought
in
vs
by
the
spirit
of
Christ
in
this
life
,
We
must
take
heed
we
confound
them
not
.
but
in
part
,
and
shall
bee
made
perfect
in
the
life
to
come
.
VER
.
12.
In
that
yee
are
buried
with
him
through
Baptisme
,
in
whom
yee
are
also
raysed
vp
together
through
the
faith
of
the
operation
of
God
which
raysed
him
from
the
dead
.
In
this
verse
the
Apostle
meets
with
a
secret
exception
that
might
bee
made
against
his
speech
in
the
former
verse
,
on
this
manner
;
some
might
say
,
though
outward
circumcision
,
the
cutting
away
of
the
fore-skin
of
the
flesh
be
not
now
needfull
for
the
beleeuing
Colossians
,
that
being
proper
to
the
time
of
the
olde
Testament
,
yet
they
haue
need
of
an
outward
signe
and
sacrament
,
signifying
and
sealing
vp
vnto
them
their
inward
and
spirituall
circumcision
:
this
exception
the
Apostle
preuents
in
this
verse
,
shewing
that
the
Colossians
had
an
outward
signe
and
seale
of
their
inward
circumcision
(
namely
)
baptisme
which
by
Christ
his
institution
succeeded
circumcision
,
&
that
in
stead
of
being
circumcised
,
they
were
baptized
,
and
so
had
the
outward
signe
with
the
thing
signified
.
Now
the
Apostle
doth
not
rest
in
expressing
the
outward
signe
of
baptisme
,
but
by
way
of
further
explication
and
declaration
of
the
inward
circumcision
,
and
abolishing
of
the
corruption
of
the
beleeuing
Colossians
,
he
sets
it
out
,
together
with
the
inward
things
signified
by
baptisme
,
and
whereof
through
baptisme
they
were
made
partakers
,
as
,
First
that
,
through
Baptisme
was
signified
and
sealed
vp
vnto
them
,
and
they
made
partakers
of
the
buriall
of
Christ
.
In
that
yee
are
buried
with
him
through
Baptisme
,
&
Secondly
that
though
Baptisme
was
signified
and
sealed
vp
vnto
them
,
and
they
made
partakers
of
Christ
his
resurrection
in
these
words
:
In
whom
yee
are
olso
raysed
vp
together
.
And
then
followeth
the
inward
means
by
which
their
outward
baptisme
was
effectuall
to
make
them
partakers
of
Christ
his
buriall
and
resurrection
,
(
namely
)
faith
through
the
faith
.
Which
faith
is
further
described
by
the
efficient
cause
of
it
that
is
the
cause
working
faith
in
the
heart
(
namely
)
the
power
of
God
,
through
the
faith
of
the
operation
of
God
.
And
that
power
and
operation
of
God
is
further
specified
to
bee
the
same
that
raysed
vp
Christ
from
the
dead
in
the
last
words
,
which
raysed
him
up
from
the
dead
.
Come
wee
to
the
particular
examination
of
the
wordes
as
they
are
laid
downe
by
the
Apostle
,
and
first
of
these
words
.
In
that
yee
are
buried
with
him
through
Baptisme
;
for
the
vnderstanding
of
these
wordes
,
two
questions
are
to
be
answered
.
Interpretation
.
First
,
what
it
is
to
bee
buried
with
Christ
.
Secondly
,
how
through
Baptisme
wee
are
buried
with
him
.
Answere
to
the
1.
For
the
First
,
to
bee
buried
with
Christ
,
is
to
haue
fellowship
and
communion
with
Christ
in
his
buriall
,
to
partake
with
Christ
;
both
in
the
merite
of
his
buriall
,
whereby
he
hath
changed
the
nature
of
the
graue
,
and
taken
away
the
horror
of
it
,
and
turned
it
from
an
house
of
perdition
,
to
a
place
of
sweet
repose
,
and
to
partake
with
Christ
in
the
power
of
his
buriall
to
bury
sinne
and
naturall
corruption
in
vs.
Answere
to
the
2.
For
the
second
question
I
answere
,
that
wee
are
buried
with
Christ
through
Baptisme
two
wayes
.
First
in
signe
and
Sacrament
onely
,
for
the
dipping
of
the
party
baptized
in
the
water
,
and
abiding
vnder
the
water
for
a
time
,
doth
represent
and
seale
vnto
vs
the
buriall
of
Christ
,
and
his
abiding
in
the
graue
,
and
of
this
all
are
partakers
sacramentally
.
Secondly
,
wee
are
buried
with
Christ
through
Baptisme
,
not
onely
in
signe
and
sacrament
,
but
in
deed
,
and
truth
,
when
by
the
working
of
his
spirit
wee
are
baptized
into
Christ
,
&
really
engrafted
into
him
;
for
being
really
and
truly
made
one
with
Christ
,
wee
are
made
partakers
of
the
merite
and
power
of
his
death
,
buriall
and
resurrection
,
and
all
his
benefites
,
as
the
Apostle
plainely
teacheth
,
Rom.
6.34.5.6
.
Know
yee
not
that
all
wee
which
haue
beene
baptized
into
Iesus
Christ
,
haue
beene
baptized
into
his
death
?
Wee
are
buried
then
with
him
by
Baptisme
into
his
death
;
that
like
as
Christ
was
raysed
vp
from
the
dead
by
the
glory
of
the
father
,
so
wee
also
should
walke
in
newnesse
of
life
.
For
if
wee
be
grafted
with
him
to
the
similitude
of
his
death
,
euen
so
shall
wee
bee
to
the
similitude
of
his
resurrection
,
knowing
this
that
our
olde
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
henceforth
we
should
not
serue
sinne
,
&c.
where
he
shewes
that
such
as
are
baptized
not
onely
in
signe
and
sacrament
,
but
truely
baptized
into
Christ
,
are
baptized
into
his
death
,
buriall
and
resurrection
,
and
so
are
partakers
of
the
merit
and
power
of
his
death
,
buriall
and
resurrection
,
by
the
answere
to
these
two
questions
,
wee
may
come
to
conceiue
the
meaning
of
the
Apostle
in
these
wordes
to
be
this
,
as
if
he
had
sayd
,
in
that
yee
through
Baptisme
being
truely
engrafted
into
Christ
,
and
made
one
with
him
,
are
partakers
of
the
merite
and
power
of
his
death
and
buriall
,
(
for
his
buriall
presupposeth
his
death
and
the
Apostle
is
so
to
bee
vnderstood
)
to
kill
and
bury
sinne
and
naturall
corruption
in
you
.
Now
these
words
being
thus
vnderstood
,
the
words
following
are
after
the
same
manner
to
bee
expounded
,
onely
reading
for
(
in
whom
)
in
which
with
reference
to
Baptisme
,
as
the
original
will
beare
it
,
and
it
is
more
agreeable
to
the
context
.
In
which
Baptisme
,
and
the
words
so
read
,
the
meaning
of
them
is
plaine
by
the
former
exposition
,
as
if
the
Apostle
had
said
,
in
which
baptisme
you
being
truly
ingrafted
into
Christ
,
are
partakers
of
the
merite
and
power
of
Christ
his
resurrection
,
and
by
that
power
are
raysed
vp
to
newnesse
of
life
.
Now
here
obserue
that
the
Apostle
by
way
of
preuention
of
an
obiection
,
Baptisme
succeeds
in
the
roome
of
circumcision
by
the
institution
of
Christ
.
makes
knowne
that
the
Colossians
had
an
outward
signe
and
seale
of
their
inward
and
spirituall
circumcision
(
namely
)
baptisme
,
that
in
stead
of
being
circumcised
they
were
baptized
.
Hence
briefly
note
we
that
baptisme
succeedes
in
the
roome
of
circumcision
,
and
that
circumcision
being
now
abolished
,
baptisme
is
put
in
place
of
it
by
the
institution
of
Christ
,
and
hence
wee
may
haue
one
ground
and
warrant
to
prooue
the
baptisme
of
infants
,
that
the
baptisme
of
infants
is
lawfull
and
warrantable
by
the
word
of
God
,
for
circumcision
being
administred
to
infants
in
time
of
the
old●
Testament
,
there
is
no
reason
why
Baptisme
succeeding
it
should
not
bee
administred
to
them
in
time
of
the
gospell
,
vnlesse
wee
say
that
the
condition
of
the
infants
of
Christians
in
time
of
the
new
Testament
,
is
worse
then
of
the
children
of
the
Iewes
,
in
time
of
the
olde
;
and
that
by
the
comming
of
Christ
,
the
grace
of
God
is
more
obscure
,
&
not
so
ample
&
large
,
or
lesse
testified
to
vs
then
it
was
to
them
which
liued
vnder
the
law
,
which
to
say
were
to
cast
reproach
and
contumely
on
Iesus
Christ
,
and
farre
be
that
ftom
vs.
For
concluding
the
next
point
wee
are
to
marke
that
the
Apostle
speakes
here
in
the
time
present
;
Yee
are
buried
with
him
,
&c.
Hence
we
may
take
vp
this
conclusion
.
That
Baptisme
hath
vse
after
the
administration
of
it
,
euen
throughout
the
whole
life
in
such
as
are
truely
baptised
,
Baptisme
is
effectuall
throughout
the
whole
life
in
such
as
are
truly
baptized
.
it
is
effectuall
to
the
taking
away
of
sinne
in
all
times
of
life
,
it
seales
vp
the
washing
away
of
all
sinnes
in
all
times
of
life
,
past
,
present
,
and
to
come
.
Hence
it
is
that
the
Apostle
Peter
,
1.
Epist.
3.21
.
speaking
of
those
who
were
before
baptized
,
saith
Baptisme
which
now
saueth
vs
and
our
Sauiour
Christ
himselfe
extends
baptisme
in
the
force
and
efficacy
of
it
,
as
well
to
the
time
to
come
as
to
the
time
past
,
Mar.
16.16
.
Hee
that
shall
beleeue
and
be
baptized
shall
be
saued
,
the
reasons
of
this
.
That
baptisme
is
effectuall
to
the
taking
away
of
sinne
in
all
times
of
life
are
these
two
.
1
The
foundation
or
substance
of
baptisme
is
the
couenant
of
grace
;
for
in
Baptisme
God
promiseth
and
couenanteth
with
the
baptized
such
as
are
inwardly
baptized
to
be
their
God
,
and
this
couenant
is
eternall
,
Isai
54.10
.
the
mountaines
shall
remoue
,
and
the
hils
shall
fall
down
,
but
my
mercy
shall
not
depart
from
thee
,
neither
shall
the
couenant
of
my
peace
fall
away
saith
the
Lord
,
that
hath
compassion
on
thee
.
Ierem
.
32.40
.
I
will
make
saith
the
Lord
an
euerlasting
couenant
with
them
,
that
I
will
neuer
turne
away
from
them
to
doe
them
good
,
but
I
wil
put
my
feare
in
their
harts
,
that
they
shall
not
depart
from
me
,
therefore
the
force
and
efficacy
of
baptisme
is
not
limited
to
any
time
,
but
is
of
force
so
long
as
the
couenant
is
of
force
.
Secondly
,
baptisme
is
the
sacrament
of
incision
of
ingrafting
into
Christ
,
sealing
vp
our
setting
into
Christ
,
which
is
onely
once
neuer
after
to
bee
done
againe
,
and
therefore
the
force
of
it
continueth
in
all
times
:
for
if
it
did
not
,
then
we
should
haue
another
ingrafting
into
Christ
,
and
an
other
seale
on
the
same
,
but
because
wee
are
once
engrafted
into
Christ
,
and
after
nourished
in
him
,
therfore
we
are
once
onely
baptized
,
and
many
times
receiue
the
sacrament
of
the
Supper
,
and
that
plainelie
proues
,
that
the
force
of
baptisme
is
extended
to
the
whole
life
of
man
,
to
seale
vp
the
taking
away
of
all
sinnes
,
both
originall
&
actuall
,
in
regarde
of
the
guilte
and
punishment
of
them
.
This
for
the
vse
of
it
may
discouer
the
error
of
the
Papists
,
who
teach
that
Baptisme
takes
away
all
sinnes
that
goe
before
it
,
but
sinnes
committed
after
,
are
not
thereby
taken
away
,
but
must
be
taken
away
by
theit
deuised
sacrament
of
penance
,
Confutation
of
the
popish
sacrament
of
penance
.
a
doctrine
directly
opposite
to
that
which
I
haue
now
deliuered
and
proued
,
and
such
a
deuise
as
destroies
the
true
vse
and
nature
of
Baptisme
,
yea
such
as
is
full
of
much
discomfort
we
are
to
renounce
it
.
For
a
second
vse
consider
we
the
comfort
of
the
truth
deliuered
,
it
is
full
of
sweet
comfort
to
all
such
as
are
inwardly
baptised
Comfort
to
all
that
finde
themselues
inwardli
baptized
.
(
namely
)
such
as
are
carefull
to
performe
that
part
of
the
couenant
made
betweene
God
and
them
,
that
belongs
to
them
(
that
is
)
to
repent
of
their
sinnes
,
and
to
beleeue
in
Christ
,
to
them
it
is
full
of
heauenly
comfort
.
For
why
?
is
baptisme
effectuall
to
seale
vp
the
washing
away
of
all
sinnes
in
all
times
of
life
?
then
in
all
times
of
trouble
and
distresse
:
especially
in
time
of
trouble
and
affliction
of
minde
and
conscience
haue
recourse
and
goe
with
speed
to
thy
Baptisme
,
there
thou
shalt
finde
comfort
,
thou
shalt
finde
that
God
hath
therein
sealed
vp
vnto
thee
his
loue
and
fauour
,
and
his
euerlasting
couenant
of
grace
,
and
hath
promised
to
bee
thy
God
for
euer
,
and
he
will
not
faile
of
his
promise
.
Men
vse
often
to
looke
on
deedes
and
willes
,
and
such
like
writings
,
that
they
may
be
resolued
in
matters
of
doubt
:
Looke
then
often
on
the
Will
of
thy
heauenly
Father
,
sealed
and
deliuered
to
thee
in
thy
Baptisme
,
and
thou
shalt
bee
better
resolued
in
the
middest
of
thy
greatest
doubts
;
thou
shalt
there
find
that
thou
being
once
entred
into
couenant
with
God
,
no
euill
in
thee
can
driue
God
from
his
promise
,
but
that
he
will
surely
performe
it
,
and
be
thy
God
for
euer
,
euen
good
and
gracious
vnto
thee
,
in
the
forgiuenes
of
all
thy
sinnes
,
yea
,
that
in
thy
Baptisme
was
sealed
vp
vnto
thee
the
pardon
of
all
thy
sinnes
,
euen
of
that
sinne
that
happily
now
troubleth
thy
mind
and
conscience
,
and
that
is
a
matter
of
singular
comfort
,
and
often
to
be
thought
on
by
all
such
as
are
truely
baptized
,
and
let
none
but
such
take
holde
of
this
comfort
,
to
them
onely
it
belongs
,
from
these
words
of
the
Apostle
we
are
farther
taught
.
Such
as
are
truly
and
inwardly
baptized
are
partakers
of
the
merite
and
power
of
Christ
his
death
,
buriall
and
resurrection
.
That
as
many
as
are
truely
and
inwardly
baptised
,
are
by
baptisme
made
partakers
of
the
merit
,
and
power
of
Christ
his
death
,
buriall
and
resurrection
,
the
Apostle
saith
;
through
Baptism
they
were
buried
with
Christ
,
&c.
and
further
proofe
of
this
we
heard
before
out
of
Rom:
6.3.4.5.6
.
&c.
together
with
the
ground
of
it
(
namely
)
our
vnion
with
Christ
that
we
being
made
one
with
Christ
,
haue
communion
and
fellowship
with
him
in
his
death
,
buriall
and
resurrection
,
and
hereby
first
we
may
see
the
wickednesse
of
that
Popish
distinction
,
Confutation
of
a
Popish
distinction
.
that
baptisme
is
for
remission
of
sinne●
,
life
and
sanctification
;
but
confirmation
by
laying
on
the
hands
of
the
Bishop
,
which
they
hold
also
to
be
a
sacrament
,
is
for
strength
to
fight
against
spirituall
enemies
,
as
though
there
were
any
sanctification
,
without
strength
to
fight
against
spirituall
enemies
,
and
as
though
when
wee
haue
comfort
from
baptisme
against
terrors
and
temptations
,
wee
are
not
strengthned
and
encouraged
to
fight
against
them
,
it
is
a
most
absurd
and
foolish
distinction
,
I
leaue
them
,
and
for
the
vse
of
this
doctrine
to
our selues
.
Is
it
so
that
such
as
are
inwardly
baptized
,
are
by
their
baptisme
,
Triall
,
whether
wee
bee
inwardly
baptised
or
no
.
made
partakers
of
the
merite
and
power
of
Christ
his
death
,
buriall
and
resurrection
;
then
let
vs
hereby
examine
our selues
,
if
wee
find
our selues
dead
and
buried
with
Christ
,
wee
are
inwardly
baptized
,
but
if
it
bee
otherwise
,
wee
are
not
;
and
that
we
may
know
when
wee
are
dead
and
buried
with
Christ
,
remember
wee
the
condition
of
such
as
are
dead
and
buried
,
they
neyther
see
nor
heare
,
they
haue
no
sense
nor
feeling
of
any
thing
;
How
wee
may
know
that
we
are
dead
and
buried
wlth
Christ
.
if
it
bee
thus
with
vs
in
respect
of
sinne
,
when
the
Diuell
,
and
our
owne
corruption
doe
allure
vs
to
sinne
;
if
we
bee
not
moued
to
it
,
but
are
as
men
dead
in
regard
of
it
;
wee
are
then
through
baptisme
dead
and
buried
with
Christ
:
but
if
when
wee
are
moued
to
sinne
,
wee
haue
hearts
ready
to
yeeld
vnto
it
:
for
example
,
when
wee
are
tickled
,
with
the
lust
of
vncleannesse
,
if
our
heartes
bee
ready
to
consent
,
and
our
bodies
to
execute
the
same
;
if
when
wee
are
prouoked
by
iniury
our
hearts
be
presently
enflamed
with
anger
,
our
tongues
ready
to
shoot
out
bitter
words
;
we
are
not
yet
through
Baptisme
partakers
of
the
power
of
Christ
his
death
and
buriall
,
and
consequently
we
can
haue
no
comfort
by
our
baptisme
,
&
let
vs
know
it
for
a
truth
,
that
without
inward
Baptisme
wee
haue
no
part
in
Christ
,
outward
baptisme
without
the
inward
is
but
the
marke
of
a
foole
that
makes
a
vow
,
and
afterwards
breaks
it
,
as
saith
the
Preacher
,
Eccles
.
5.3
.
Let
me
now
adde
one
thing
to
this
point
,
by
way
of
further
vse
and
application
of
it
(
namely
)
this
,
it
being
so
that
as
many
as
are
truely
baptized
,
are
by
baptisme
made
partakers
of
the
merite
and
power
of
Christ
his
death
,
buriall
and
resurrection
,
and
wee
are
hereby
to
examine
our selues
,
let
vs
further
know
that
wee
are
often
to
examine
our selues
vpon
euery
occasion
,
wee
are
to
looke
to
our
baptisme
,
to
see
whether
we
through
baptisme
,
be
dead
,
buried
,
and
raised
vp
with
Christ
,
or
no
,
and
especially
then
,
when
the
sacrament
of
Baptisme
is
administred
in
our
sight
;
We
are
often
to
trie
whether
wee
bee
inwardly
baptized
or
no
,
and
essentially
when
the
sacrament
of
Baptisme
is
administred
in
our
sight
.
the
administration
of
that
Sacrament
must
be
a
visible
Sermon
to
put
vs
in
mind
of
this
duetie
,
euen
then
are
wee
to
enter
into
our
owne
hearts
,
and
to
examine
our selues
,
it
is
therefore
a
great
fault
in
such
as
depart
and
goe
away
from
the
publike
assembly
(
hauing
no
vrgent
extraordinary
occasion
)
when
the
Sacrament
of
Baptisme
comes
to
bee
administred
,
as
it
is
a
bewitching
,
and
an
inchantment
of
Sathan
to
hold
such
as
haue
Iesus
Christ
in
liuely
manner
described
in
their
sight
,
and
crucified
before
them
,
in
the
preaching
of
the
word
and
administration
of
the
sacraments
,
to
hold
them
from
yeelding
obedience
to
the
truth
,
Reproofe
of
such
as
depart
and
goe
from
the
assembly
when
the
Sacament
of
Baptisme
is
administred
.
as
the
Apostle
sayth
,
Gal.
5.1
.
so
doubtlesse
it
is
a
subtlety
and
sleight
of
the
Diuell
,
as
much
as
possibly
hee
can
to
keepe
men
from
seing
Christ
crucified
before
them
.
From
seeing
the
death
of
Christ
in
liuely
manner
set
before
them
,
either
in
the
preaching
of
the
word
;
or
administration
of
the
Sacraments
;
and
to
this
end
he
labours
to
fasten
vpon
their
mindes
this
conceit
,
that
Baptisme
onely
concernes
the
little
children
that
are
to
bee
baptized
,
and
some
few
others
,
&
nothing
at
all
belongs
to
them
but
that
they
may
depart
the
congregation
at
their
pleasure
,
and
without
question
he
hath
poysoned
the
minds
of
many
with
this
pleasing
conceit
,
and
it
is
very
needfull
that
this
cunning
working
of
Sathan
should
be
discouered
vnto
vs
,
and
wee
put
in
minde
of
this
fault
,
that
we
may
learne
to
reforme
it
,
and
to
this
end
know
we
.
That
Baptisme
is
a
publike
worke
of
the
whole
congregation
,
and
euery
one
of
vs
hath
a
part
in
that
worke
,
in
witnessing
the
worke
done
by
the
the
Minister
,
in
approuing
the
same
by
one
consent
of
the
spirit
of
grace
,
by
consenting
in
prayer
and
thanksgiuing
,
yea
the
whole
body
of
the
congregation
ought
with
knowledge
of
Gods
couenant
,
&
ioy
of
a
member
to
be
added
to
the
church
,
to
addresse
themselues
to
that
worke
;
yea
euery
one
of
vs
ought
particularly
to
take
profite
by
it
,
as
oft
as
wee
see
it
administred
,
we
are
to
call
to
mind
our
owne
Baptisme
,
and
see
whether
the
Lord
hath
beene
powerfull
through
that
to
kill
,
and
bury
sinne
in
vs
,
and
to
raise
vs
vp
to
newnesse
of
life
or
no
,
and
to
remember
the
vow
euery
one
of
vs
made
in
Baptisme
,
this
is
our
duty
,
and
these
excellent
vses
ought
wee
to
make
of
that
holy
Sacrament
,
whensoeuer
wee
see
it
administred
;
therefore
let
no
man
thinke
it
a
matter
arbitrary
and
indifferent
,
that
he
may
eyther
stay
or
goe
away
at
the
time
of
the
administration
of
it
:
no
,
no
it
is
our
duety
to
attend
it
,
and
it
is
of
excellent
and
profitable
vse
to
euery
one
of
vs
,
and
it
is
the
subtlety
of
Sathan
to
make
vs
lightly
regarde
it
.
I
passe
on
to
further
matter
from
these
wordes
of
the
Apostle
,
buried
with
him
through
Baptisme
,
&c.
there
is
yet
offered
one
thing
more
to
be
considered
of
vs
,
&
that
of
excellent
vse
.
Hence
we
are
further
taught
,
that
such
as
are
engrafted
into
Christ
through
Baptisme
,
are
so
nearely
conioined
with
him
,
as
that
they
are
dead
and
buried
with
him
,
and
raysed
vppe
together
with
him
;
yea
,
what
Christ
did
as
mediatour
,
they
did
with
him
as
the
members
of
his
body
;
Such
as
are
ingrafted
into
Christ
throgh
Baptisme
,
are
so
nearely
conioyned
with
him
,
as
that
the
things
done
by
Christ
as
Mediator
,
they
did
with
him
as
the
members
of
his
body
.
Hence
it
is
that
the
Apostle
,
1.
Corinthians
12.12
.
(
which
is
worthy
to
bee
obserued
of
vs
)
giues
the
name
of
Christ
to
all
true
beleeuers
in
Christ
,
he
stiles
them
ioyntly
together
being
one
misticall
body
by
the
name
and
title
of
Christ
,
so
is
Christ
(
that
is
)
the
Church
of
Christ
;
and
he
giues
the
reason
of
it
in
the
verse
following
,
because
by
one
spirit
they
are
all
baptized
into
one
body
,
whether
Iewes
or
Grecians
,
bond
or
free
,
and
haue
beene
all
made
to
drinke
into
one
spirite
,
and
they
are
made
one
body
,
vnder
one
and
the
same
head
Christ
Iesus
;
and
hence
it
is
that
the
Apostle
,
Gal.
2.19
.
saith
he
was
crucified
with
Christ
,
and
in
the
thirde
Chapter
of
this
Epistle
,
Verse
1.
If
yee
then
bee
risen
with
Christ
,
seek
those
thinges
which
are
aboue
,
as
if
he
had
said
,
if
yee
bee
made
one
with
Christ
,
and
as
members
of
Christ
be
risen
vp
with
him
,
seeke
those
things
which
are
aboue
,
where
Christ
fitteth
at
the
right
hand
of
God
:
by
all
which
places
&
many
others
that
might
be
broght
it
is
very
cleare
,
that
so
neare
is
the
vnion
and
coniunction
of
Christ
and
his
true
members
ingrafted
into
him
through
Baptisme
,
that
what
Christ
did
as
mediatour
,
they
did
with
him
,
when
hee
died
they
died
with
him
,
when
he
was
buried
they
were
buried
with
him
,
when
he
rose
againe
from
death
to
life
,
they
were
raysed
with
him
.
First
,
this
may
serue
as
a
ground
of
excellent
comfort
to
all
such
as
are
truly
ingrafted
into
Chtist
by
Baptisme
,
Comfort
to
all
such
ar
are
truly
ingrafted
into
Christ
by
Baptisme
.
for
why
?
consider
it
,
is
it
so
that
when
Christ
died
,
they
that
are
engrafted
into
him
died
with
him
,
when
he
was
buried
,
they
were
buried
with
him
,
when
he
rose
againe
,
they
were
raysed
with
him
?
what
then
shall
disappoint
them
,
what
then
shall
depriue
them
,
of
the
fruite
,
the
benefite
,
and
the
comfort
of
Christ
his
death
,
buriall
,
and
resurrection
;
surely
,
not
all
the
power
of
hell
is
able
to
do
it
;
Let
the
Papists
say
what
they
will
,
that
iustifying
faith
by
which
wee
holde
the
merite
of
Christ
his
obedience
,
actiue
and
passiue
,
may
be
vtterly
lost
,
which
they
are
neuer
able
to
proue
,
yet
they
will
neuer
be
so
shamelesse
as
to
say
wee
can
bee
frustrated
and
disappointed
of
the
fruit
,
benefite
and
comfort
of
that
which
wee
haue
already
done
together
with
Christ
,
can
a
member
of
Christ
die
with
Christ
,
be
buried
with
him
,
and
raysed
vp
with
him
,
and
finde
no
benefite
nor
comfort
by
Christ
his
death
,
buriall
and
resurrection
,
he
dying
,
being
buried
,
and
raysed
vp
for
the
good
and
comfort
of
his
members
;
it
is
not
possible
,
as
many
as
are
truely
ingrafted
into
Christ
,
died
with
Christ
when
hee
died
,
were
buried
with
Christ
when
hee
was
buried
,
and
were
raised
with
Christ
when
he
was
raised
,
and
therefore
cannot
bee
disapointed
of
the
benefit
of
his
death
,
buriall
,
and
resurrection
,
but
shall
be
sure
to
finde
the
comfort
in
those
deeds
of
Christ
,
both
in
life
and
death
;
yea
we
being
once
set
into
Christ
,
and
made
one
with
Christ
,
our
hope
of
heauen
is
so
sure
and
certaine
that
we
are
said
now
to
sit
with
him
in
heauen
already
,
they
are
the
very
words
of
the
Apostle
Ephes
.
2.6
.
and
that
is
a
ground
of
sweete
comfort
for
all
such
as
finde
themselues
engrafted
into
Christ
through
Baptisme
.
Againe
it
being
so
,
that
so
neare
is
the
vnion
betweene
Christ
&
his
members
,
that
when
Christ
died
they
died
with
him
,
when
he
was
buried
they
were
buried
with
him
,
when
he
rose
from
the
dead
they
were
raised
with
him
.
If
euer
we
looke
for
comfort
by
Christ
,
here
must
be
the
ground
of
it
that
we
are
dead
&
buried
,
&
raised
with
Christ
;
If
euer
wee
looke
for
comfort
by
Christ
the
ground
of
it
must
be
this
that
we
are
dead
,
and
buried
,
and
raised
vp
with
Christ
.
for
al
our
comfort
is
from
our
vnion
with
Christ
,
and
as
many
as
are
truely
vnited
with
him
are
dead
,
buried
,
and
raised
vp
with
him
,
and
therefore
if
euer
we
looke
for
comfort
by
him
,
we
must
finde
our selues
dead
,
buried
,
and
raised
vp
with
him
:
through
the
subtilty
of
Satan
many
deceiue
themselues
,
they
thinke
it
sufficient
if
they
can
say
,
Christ
died
for
them
,
and
they
are
perswaded
Christ
shed
his
bloud
for
them
,
though
they
neuer
finde
themselues
crucified
,
dead
,
buried
and
raised
vp
with
Christ
.
But
we
must
know
that
this
is
not
sufficient
,
this
is
not
to
build
our
comfort
on
a
sure
ground
;
no
will
some
say
,
is
not
the
merit
of
Christ
his
Death
,
a
sure
ground
to
build
vpon
.
I
answer
,
yes
,
for
those
to
whom
it
appertaines
,
and
they
are
onely
Christ
his
members
,
who
were
crucified
with
him
:
and
if
we
would
finde
and
bee
assured
of
true
comfort
in
Christ
,
we
must
not
rest
in
the
fruit
and
merit
of
his
death
,
but
wee
must
goe
a
step
further
and
find
our selues
crucified
and
dead
with
him
.
If
you
aske
how
a
man
shall
know
this
:
the
Apostle
hath
taught
vs
,
Rom.
6.6.7
.
When
the
old
man
(
that
is
)
our
naturall
corruption
is
crucified
with
Christ
;
as
a
malefactor
executed
ceaseth
from
theft
murder
,
and
the
like
,
so
certainely
,
if
thou
bee
crucified
with
Christ
,
thou
shalt
finde
thy selfe
to
cease
from
thy
old
sinnes
.
And
let
this
be
euer
the
ground
of
thy
comfort
in
Christ
,
that
thou
art
crucified
with
Christ
:
euen
a
wicked
reprobate
may
fancy
to
himselfe
that
the
merit
of
Christ
his
death
belongs
to
him
,
but
can
neuer
goe
thus
farre
to
finde
himselfe
dead
and
buried
with
Christ
:
if
then
wee
would
goe
beyond
a
reprobate
,
one
that
is
damned
in
hell
.
Let
vs
not
content
our selues
with
a
bare
notion
that
Christ
died
for
vs
,
but
let
vs
labour
to
finde
our selues
dead
,
buried
,
and
raised
vp
with
Christ
:
and
that
onely
will
assure
vs
,
that
wee
through
baptisme
are
ingrafted
into
Christ
,
and
made
one
with
him
,
and
that
all
the
strength
of
Hell
shall
neuer
be
able
to
make
a
diuision
between
Christ
and
vs
,
and
that
will
bee
vnto
vs
a
sure
ground
of
lasting
comfort
:
it
followeth
,
(
through
the
faith
of
the
operation
of
God
)
in
these
words
the
Apostle
sets
downe
,
as
wee
haue
shewed
,
the
inward
meanes
by
which
outward
Baptisme
was
effectuall
to
the
Colossians
,
and
they
made
pertakers
of
Christ
his
buriall
and
resurrection
,
(
namely
)
faith
,
and
that
is
described
by
the
efficient
cause
of
it
,
(
namely
)
the
actuall
working
of
the
power
of
God
.
For
the
power
of
God
is
two
fold
;
Interpretation
.
absolute
,
by
which
he
is
able
to
doe
more
then
he
will
;
and
actuall●
equall
to
his
will
,
and
that
power
we
are
heere
to
vnderstand
,
and
the
meaning
of
the
words
is
briefly
this
,
through
faith
wrought
in
you
by
the
actuall
power
of
God
.
Obserue
we
hence
in
the
last
place
,
that
Baptisme
is
effectuall
to
seale
vp
the
grace
of
God
,
touching
washing
away
of
sinnes
and
regeneration
onely
in
such
as
beleeue
it
is
not
the
outward
act
of
baptisme
that
doth
conferre
and
giue
grace
without
faith
.
The
Apostle
saith
plainly
,
Baptisme
is
effectuall
to
seale
vp
Gods
grace
onely
in
such
as
beleeue
.
Yee
are
buried
with
Christ
through
Baptisme
,
and
that
through
Faith
.
Yea
,
the
proposition
is
generall
,
that
the
Sacraments
without
faith
doe
not
actually
conferre
grace
Ephes
.
5.26
.
The
Apostle
saith
,
that
Christ
sanctifieth
his
Church
by
the
washing
of
water
,
and
hee
there
staies
not
,
but
addes
further
through
the
word
,
(
that
is
)
through
the
word
of
promise
beleeued
:
for
indeed
,
the
word
it selfe
is
not
as
a
phisicall
or
naturall
instrument
containing
grace
,
but
doth
onely
signifie
the
good
wil
of
God
to
his
chosen
,
and
being
mixed
with
faith
is
profitable
,
and
it
is
the
power
of
God
to
saluation
onely
to
them
that
beleeue
,
Rom.
1.16
.
Therefore
the
Sacraments
which
are
but
the
word
of
God
made
visible
,
doe
not
giue
grace
by
the
outward
act
,
but
through
faith
in
those
that
rightly
receiue
them
,
they
are
effectuall
to
signifie
and
seale
vp
the
grace
of
God
.
Vse
.
First
,
this
may
discouer
vnto
vs
the
errour
of
the
Papists
,
Discouerie
of
the
error
of
the
Papists
touching
the
force
and
effect
of
the
Sacraments
.
who
teach
that
the
Sacraments
of
the
new
Testastament
conferre
grace
,
ex
opere
operato
,
yea
,
they
say
that
the
Sacrament
of
Baptisme
doth
it selfe
wash
away
sinnes
by
force
and
vertue
of
the
worke
and
word
done
,
and
said
in
the
Sacrament
;
and
for
this
they
alledge
Act.
22.16
.
Arise
and
be
baptised
,
and
wash
away
thy
sinnes
in
calling
on
the
name
of
the
Lord
.
Which
text
if
it
bee
well
obserued
makes
directly
against
them
;
for
to
the
Sacrament
of
Baptisme
is
heere
ioined
calling
on
the
name
of
the
Lord
,
which
is
a
fruit
of
faith
,
and
whereunto
saluation
is
promised
,
Rom.
10.13
.
It
is
therefore
a
meere
deuice
of
their
owne
,
that
Baptisme
or
the
Supper
of
the
Lord
doe
conferre
and
giue
grace
by
the
very
worke
done
:
wee
are
to
renounce
it
as
an
vntruth
and
Popish
errour
.
And
for
the
vse
of
the
point
to
our selues
,
is
it
so
that
the
Sacraments
doe
not
actually
giue
grace
,
we
must
then
looke
when
we
pertake
of
the
Sacraments
,
that
wee
bring
faith
with
vs
,
When
wee
come
to
partake
of
the
Sacrament
.
we
must
look
that
we
bring
faith
with
vs.
the
Sacrament
doe
not
worke
faith
,
but
seale
it
vp
where
it
is
wrought
,
and
if
faith
be
not
all
ready
in
vs
,
they
seale
vp
nothing
but
iudgement
vnto
vs
;
yea
,
wee
must
mixe
the
hearing
of
the
word
and
praier
with
faith
,
or
else
our
hearing
will
bee
vnprofitable
,
and
our
praiers
but
lip-labour
and
abominable
,
and
hence
it
is
that
men
finde
no
comfort
in
the
promise
of
the
Gospell
in
time
of
trouble
,
and
hence
also
is
it
that
men
by
the
threatnings
of
Gods
Law
are
more
hardned
and
the
word
becomes
a
sauour
of
death
to
their
deepe
condemnation
;
labour
we
therefore
to
beleeue
and
to
mix
the
word
and
Sacraments
with
faith
,
or
else
the
Sacrament
shall
be
a
seale
of
thy
damnation
,
and
the
word
preached
and
heard
by
thee
shall
aggrauate
thy
iudgement
.
These
words
(
though
the
faith
of
the
operation
of
God
)
vnderstood
as
before
they
were
expounded
,
doe
further
afford
vnto
vs
this
point
of
instruction
.
That
true
faith
by
which
wee
are
vnited
to
Christ
,
and
made
one
with
him
,
and
haue
fellowship
with
him
in
his
death
,
buriall
,
and
resurrection
is
the
effect
of
the
mightie
working
power
of
God
;
True
faith
in
Chirst
is
not
in
vs
by
nature
,
nor
begotten
by
any
power
or
strength
of
ours
,
but
is
onely
wrought
in
vs
by
the
powerfull
and
almighty
hand
of
God
.
True
faith
by
which
we
are
knit
vnto
Christ
&
haue
fellowshippe
with
him
is
wrought
in
vs
by
the
powerfull
hand
of
God
.
Therefore
the
Apostle
heere
cals
it
the
faith
of
the
operation
of
God
,
or
the
faith
of
Gods
power
;
true
faith
is
not
onely
the
meere
free
gift
of
God
,
Phil
.
1.29
.
to
you
it
is
giuen
for
Christ
,
that
not
onely
yee
should
beleeue
in
him
,
but
also
suffer
for
his
sake
,
as
all
other
graces
are
;
but
it
is
so
wonderfull
and
so
supernaturall
a
gift
and
grace
of
God
as
it
is
wrought
by
the
exceeding
greatnesse
of
his
power
,
by
the
working
of
his
almighty
power
:
as
the
Apostle
saith
,
Ephes
.
1.19
.
That
yee
may
know
what
is
the
exceeding
greatnesse
of
his
power
towards
vs
,
which
beleeue
according
to
the
working
of
his
mighty
power
,
and
the
reason
of
it
,
that
faith
in
Christ
is
so
wonderful
and
so
supernaturall
a
gift
is
this
Because
it
is
not
onely
aboue
nature
corrupted
,
but
euen
aboue
nature
created
,
it
was
not
in
the
pure
nature
in
time
of
mans
innocency
before
the
fal
,
because
then
there
was
no
neede
of
it
,
other
gifts
and
graces
were
and
so
other
gifts
and
graces
are
now
onely
renewed
in
those
that
are
effectually
called
by
the
working
of
Gods
spirit
,
they
were
before
in
nature
created
,
but
saith
in
Christ
was
not
so
;
true
faith
in
Christ
is
first
wrought
in
such
as
are
in
their
corrupt
state
and
condition
,
and
therefore
is
a
most
wonderful
,
heauenly
and
supernaturall
worke
of
the
mighty
power
of
God
.
Let
vs
then
from
hence
bee
admonished
to
take
heede
we
deceiue
not
our selues
;
let
no
man
fancy
to
himselfe
that
faith
is
in
his
owne
power
,
that
hee
can
at
his
owne
time
and
pleasure
beleeue
in
Iesus
Christ
,
They
deceiue
themselues
who
thinke
they
can
at
their
owne
time
and
pleasure
beleeue
in
Christ
.
heerein
the
Deuill
doth
delude
many
thousands
of
poore
soules
in
the
world
;
hee
perswades
them
that
either
already
they
beleeue
and
haue
faith
,
and
that
easily
conceiued
without
feeling
of
any
working
of
the
mighty
power
of
God
,
yea
,
some
are
so
besotted
and
blinded
by
the
subtilty
of
Satan
,
that
they
thinke
they
haue
beleeued
in
Christ
euer
since
they
were
borne
,
and
neuer
doubted
of
Gods
mercy
;
or
else
if
this
slight
be
discouered
and
be
two
palpable
and
their
eies
be
opened
to
see
it
,
then
he
perswades
with
them
,
that
though
now
they
beleeue
not
,
yet
they
may
heereafter
when
they
will
,
and
that
it
is
an
easie
matter
to
beleeue
in
Christ
,
and
in
their
owne
power
to
beleeue
when
they
list
;
yea
,
that
they
may
take
hold
of
the
mercie
of
God
,
and
merit
of
Christ
,
at
the
very
last
houre
of
their
life
,
and
with
this
pleasing
conceit
he
deceiues
many
and
drawes
many
a
poore
soule
downe
to
perdition
:
let
vs
therefore
learne
this
truth
,
that
true
faith
in
Christ
is
a
wonderfull
worke
of
Gods
power
,
and
make
vse
of
it
to
oppose
it
against
the
subtill
and
cunning
slight
of
Satan
,
going
about
to
perswade
to
the
contrary
,
and
that
we
may
be
yet
further
resolued
and
setled
in
this
truth
,
and
armed
against
the
subtilty
of
Satan
in
this
respect
,
consider
wee
but
this
one
thing
,
that
if
true
faith
in
Christ
were
in
a
mans
owne
power
,
then
certainely
neuer
any
of
them
whose
hearts
are
pressed
downe
with
the
burden
of
sinne
,
and
the
anger
of
God
for
the
same
would
despaire
,
but
would
take
hold
of
Gods
mercy
.
Now
lamentable
experience
sheweth
the
contrary
that
at
such
time
as
some
are
brought
to
a
sight
of
their
sinn●s
&
a
thorow
sense
and
feeling
of
Gods
anger
against
them
for
the
same
,
they
cannot
then
beleeue
in
Christ
,
nor
take
hold
of
Gods
mercy
by
any
meanes
,
it
is
the
property
of
the
cursed
nature
of
man
at
such
a
time
,
Note
.
as
that
to
blaspheme
God
,
and
to
despaire
of
Gods
mercy
;
and
therefore
it
is
not
in
mans
power
to
beleeue
when
he
list
.
Looke
on
the
example
of
Iudas
,
did
not
hee
,
when
hee
saw
the
greatnesse
of
his
sinne
,
and
Gods
hand
was
heauy
vpon
him
,
did
not
hee
in
a
hellish
horror
of
conscience
and
fearefull
desperation
lay
hands
vpon
himselfe
:
if
faith
had
been
in
his
owne
power
would
he
haue
done
so
?
certainly
he
would
not
,
let
then
all
such
as
now
in
the
security
of
their
hearts
(
neither
seeing
,
nor
feeling
the
waight
of
their
sinnes
)
thinke
that
faith
is
in
their
owne
power
,
and
that
they
may
beleeue
in
Christ
when
they
will
:
consider
it
,
that
when
Gods
hand
shall
be
heauy
vpon
them
,
&
the
Lord
shal
let
them
see
the
greatnesse
of
their
sinnes
,
that
happily
then
they
may
seeke
for
faith
and
neuer
finde
it
;
yea
,
it
may
be
that
if
then
one
would
giue
them
ten
thousand
worlds
,
they
shall
not
be
able
to
find
any
comfort
in
Christ
;
let
them
thinke
vpon
it
,
and
learne
to
know
that
true
faith
in
Christ
,
is
not
in
a
mans
owne
power
,
but
it
is
onely
the
worke
of
Gods
mighty
power
,
and
neuer
rest
till
they
finde
that
the
Lords
hand
hath
wrought
vpon
them
,
and
in
them
the
wonderfull
supernaturall
worke
of
faith
,
and
that
we
be
not
deceiued
in
this
point
of
so
great
weight
and
consequence
,
our
saluation
depending
vpon
it
;
(
for
without
true
faith
in
Christ
there
is
no
hope
of
saluation
)
let
vs
neuer
rest
till
we
find
such
a
faith
wrought
in
vs
,
as
is
able
euen
to
breake
thorow
the
sence
and
feeling
of
our
owne
sinnes
,
and
Gods
anger
,
and
to
take
hold
on
Gods
mercy
,
and
the
merit
of
Christ
for
our
comfort
,
and
then
wee
may
bee
sure
that
faith
is
wrought
in
vs
by
the
mighty
and
powerfull
worke
of
Gods
spirit
.
Againe
,
is
it
so
,
that
true
faith
in
Christ
is
the
worke
of
the
mighty
power
of
God
,
then
let
all
such
as
finde
it
truely
wrought
in
them
,
Comfort
for
all
such
as
find
true
faith
truly
wrought
in
them
.
herein
comfort
themselues
;
for
certainely
faith
being
wrought
by
the
power
of
God
,
the
same
power
shall
euer
preserue
it
from
failing
,
and
beeing
vtterly
lost
what
power
shall
be
able
to
vanquish
and
ouermaster
the
power
of
God
,
not
all
the
power
of
heauen
,
earth
,
or
hell
,
can
bee
able
to
doe
it
,
and
hence
it
is
,
that
true
faith
neuer
vtterly
faileth
;
this
comes
to
passe
through
the
power
of
God
,
which
in
all
true
members
of
Christ
,
is
a
continued
power
,
working
strength
and
stability
in
them
,
and
neuer
wholly
interrupted
,
Note
.
it
is
not
any
vertue
or
excellency
in
faith
it selfe
that
makes
it
of
neuer
failing
continuance
;
it
is
changeable
in
it selfe
,
and
nothing
in
it selfe
is
vnchangeable
but
God
:
but
it
is
the
power
of
God
euer
working
in
some
measure
in
the
members
of
Christ
,
that
makes
faith
not
to
faile
;
hence
it
is
,
that
the
Apostle
1.
Peter
1.5
.
saith
,
that
wee
beeing
begotten
to
a
liuely
hope
by
the
resurrection
of
Iesus
Christ
from
the
dead
,
&c.
are
kept
by
faith
vnto
saluation
:
but
how
?
by
any
power
in
faith
it selfe
.
No
,
but
by
the
power
of
God
.
The
words
are
very
significant
,
we
are
kept
or
garded
(
for
so
the
originall
word
signifieth
)
as
with
a
strong
garrison
,
true
faith
wrought
in
vs
by
the
power
of
God
,
is
fenced
and
fortified
by
the
same
power
of
God
against
all
hostility
,
so
as
no
enemy
of
our
saluation
can
breake
in
vpon
it
to
ouercome
it
,
it
may
be
much
weakened
and
lessened
in
the
measure
,
and
the
Lord
may
suffer
it
to
bee
ecclipsed
and
ouershadowed
with
some
grieuous
temptation
;
but
his
power
that
hath
begotten
it
,
will
neuer
suffer
it
vtterly
to
faile
:
no
,
the
mighty
power
of
God
being
the
efficient
working
cause
of
faith
,
giues
assurance
to
true
beleeuers
that
no
aduersary
power
whatsoeuer
can
euer
preuaile
against
their
faith
,
though
the
Lord
do
sometimes
afflict
them
grieuously
;
yet
I
may
bee
bold
to
say
,
that
the
stroake
of
his
owne
hand
cannot
preuaile
against
their
faith
,
because
he
will
not
;
for
his
working
power
is
onely
equall
to
his
will
,
it
goes
not
beyond
it
.
Hence
it
was
that
Iob
said
13.
Chap.
15.
vers
.
Though
the
Lord
should
kill
him
,
yet
he
would
beleeue
in
him
;
doubtlesse
not
boasting
of
any
strength
in
himselfe
▪
but
being
assured
that
his
faith
should
euer
bee
supported
by
the
mighty
power
of
God
,
and
not
by
any
stroake
of
Gods
hand
:
no
,
not
by
the
greatest
of
all
,
death
it selfe
;
be
vtterly
quelled
and
extinguished
:
and
vpon
this
ground
may
all
such
as
haue
true
faith
wrought
in
them
,
build
their
assurance
that
their
faith
shall
neuer
faile
,
nor
be
vtterly
lost
,
because
it
is
wrought
by
the
mighty
power
of
God
,
and
by
the
same
power
it
shall
euer
be
preserued
.
And
let
all
such
as
finde
true
faith
in
Christ
truly
wrought
in
them
,
herein
comfort
themselues
.
Come
wee
to
the
last
words
of
this
verse
,
wherein
this
working
power
of
God
is
specified
to
be
the
same
that
raised
vp
Christ
from
the
dead
,
for
that
is
the
meaning
of
the
Apostle
in
these
words
,
Interpretation
.
(
which
raised
him
from
the
dead
)
as
if
he
had
said
who
by
that
working
power
of
his
raised
vp
Christ
from
the
dead
,
the
words
are
cleare
,
and
neede
no
further
exposition
;
onely
lest
wee
stumble
at
some
places
of
Scripture
which
seeme
not
to
agree
with
this
,
that
God
raised
vp
Christ
from
the
dead
,
in
that
it
is
said
,
Christ
raised
vp
himselfe
,
Iohn
10.18
.
No
man
taketh
my
life
from
me
,
but
I
lay
it
downe
of
my selfe
.
I
haue
power
to
lay
it
down
,
and
haue
power
to
take
it
againe
.
Know
we
that
the
word
(
God
)
in
this
place
is
to
be
taken
essentially
,
not
personally
,
For
the
whole
Trinity
,
and
not
for
the
first
person
God
the
Father
,
and
the
externall
workes
of
the
Trnity
are
vndeuided
.
God
the
Father
raised
vp
Christ
,
Christ
as
God
raised
vp
himselfe
,
And
God
the
holy
Ghost
raised
him
vp
:
And
so
there
is
good
agreement
of
this
place
and
other
places
of
Scripture
.
Now
first
,
we
are
to
marke
that
the
Apostle
specifying
the
power
of
God
by
the
effect
of
it
,
he
makes
choise
of
this
effect
rather
then
any
other
,
the
raising
of
Christ
from
the
dead
;
he
saith
not
through
the
faith
of
the
operation
of
God
which
created
the
world
,
but
through
the
faith
of
the
operation
of
God
which
raised
Christ
from
the
dead
;
hence
we
may
gather
this
conclusion
.
That
the
al-sufficient
mighty
power
of
God
was
wonderfully
declared
in
raising
Christ
from
the
deade
.
The
al-sufficient
&
mightie
power
of
God
appeared
in
raising
vp
Christ
from
the
dead
.
In
the
resurrection
of
Christ
did
appeare
the
exceeding
greatnesse
of
Gods
power
,
the
Apostle
doth
plainely
auouch
it
,
Ephes
.
1.20
.
What
is
the
exceeding
greatnesse
of
his
mighty
power
towardes
vs
which
hee
wrought
in
Christ
,
when
he
raised
him
from
the
dead
.
Rom.
1.4
.
The
Apostle
saith
,
Christ
was
declared
mightily
to
bee
the
Sonne
of
God
,
touching
the
spirit
of
sanctification
by
the
resurrection
from
the
dead
.
Now
the
reason
of
it
,
that
Gods
power
was
so
exceedingly
declared
in
raising
Christ
from
the
dead
is
this
,
because
the
humiliation
of
Christ
by
death
was
exceeding
great
:
neuer
any
was
,
nor
could
bee
so
compassed
about
with
the
bounds
or
sorrowes
of
death
,
as
they
are
called
,
Act.
2.24
.
as
he
was
for
a
time
.
Therefore
in
the
loosing
of
those
bounds
there
must
needes
appeare
the
greatest
power
that
euer
was
,
for
the
strongest
bonds
require
the
mightiest
power
to
loose
them
.
Now
the
Lord
hath
made
it
knowne
that
in
raising
vp
Christ
from
the
dead
,
he
declared
his
mighty
power
that
we
should
make
vse
of
it
:
&
surely
we
are
thus
to
take
profit
by
it
when
we
are
in
the
greatest
distresse
,
either
of
body
or
minde
,
When
we
are
in
the
greatest
distresse
of
body
or
minde
we
are
to
consider
if
the
mightie
power
of
God
in
raising
vppe
Christ
from
the
dead
as
a
special
meanes
to
strengthen
vs.
wee
are
then
to
looke
at
the
power
of
the
Lord
in
raising
vp
Christ
from
the
dead
;
and
to
consider
that
the
Lord
thus
shewed
foorth
his
power
in
loosing
the
bonds
of
death
,
when
it
seemed
all
hope
was
gone
,
and
when
death
seemed
to
triumph
ouer
Christ
,
and
that
will
raise
vp
our
fainting
hearts
and
fill
them
with
comfort
in
our
greatest
extremities
;
for
indeede
though
the
Lords
power
support
vs
in
time
of
some
great
distresse
,
otherwise
we
should
vtterly
faint
and
fall
flat
vnder
it
,
yet
at
such
a
time
as
that
we
are
not
able
,
through
our
infirmity
and
weakenesse
,
clearely
to
see
and
perceiue
that
working
power
of
the
Lord
,
we
are
therefore
to
lift
vp
our
eies
and
to
looke
at
the
mighty
power
of
the
Lord
appearing
manifestly
in
raising
vp
Christ
from
the
dead
,
and
setting
him
at
his
right
hand
in
heauen
,
and
that
will
be
a
meanes
to
confirme
and
strengthen
vs
in
our
hope
and
dependance
on
God
at
all
times
:
wee
know
that
if
a
sicke
man
can
call
to
minde
any
one
that
was
handled
as
he
now
is
,
and
yet
recouering
his
health
,
it
comforts
him
much
;
in
like
manner
if
wee
in
time
of
trouble
and
distresse
can
but
remember
the
example
of
some
meere
man
on
whom
the
Lord
hath
shewed
his
mercy
and
power
in
his
deliuerance
,
be
it
Iob
or
any
other
,
Iam
.
5.11
.
the
Apostle
saith
,
Ye
haue
heard
of
the
patience
of
Iob
,
and
haue
knowne
what
ende
the
Lord
made
,
it
is
a
notable
meanes
to
comfort
,
and
to
strengthen
our
hope
,
much
more
will
it
comfort
vs
if
wee
set
before
vs
the
mighty
power
of
the
Lord
in
raising
Christ
from
the
dead
:
and
therefore
let
vs
euer
in
time
of
great
distresse
,
looke
at
the
greatnesse
of
Gods
power
manifested
in
Christ
,
and
that
will
comfort
vs.
Gods
power
manifested
in
raising
Christ
from
the
dead
giues
vs
assurance
that
wee
shall
not
bee
left
in
graue
.
Yea
,
we
are
thus
to
consider
of
the
mighty
power
of
the
Lord
in
raising
Christ
from
the
dead
,
that
he
being
raised
who
was
bound
with
such
strong
bonds
of
death
:
surely
we
shall
not
be
left
in
graue
,
the
Lord
raised
Christ
when
he
was
dead
and
laid
in
the
graue
;
therefore
an
easie
matter
is
it
for
him
,
when
wee
are
dead
and
and
laid
in
our
g●aues
to
raise
vs
,
if
he
raised
him
with
his
whole
hand
,
he
can
and
will
raise
vs
with
his
little
finger
which
is
an
excellent
comfort
to
be
thought
on
by
all
true
beleeuers
.
Obserue
further
,
that
the
Apostle
saith
,
Not
raised
from
the
graue
,
but
from
the
dead
;
whence
it
is
cleare
,
that
Christ
descended
into
the
state
of
the
dead
:
Christ
descended
into
the
state
of
the
dead
.
hee
was
among
the
dead
,
that
as
the
Apostle
saith
,
Rom.
14.9
.
hee
might
be
Lord
both
of
the
dead
,
and
of
the
quicke
:
and
the
comfort
of
this
is
deliuered
in
the
verse
before
.
Rom.
14.8
.
That
whether
wee
liue
,
we
liue
vnto
the
Lord
,
or
whether
we
die
,
we
die
vnto
the
Lord
,
whether
wee
liue
therefore
or
die
,
wee
are
the
Lords
.
True
beleeuers
whether
they
liue
or
die
,
are
still
the
Lords
.
As
many
as
truly
beleeue
in
Christ
,
though
they
be
dead
,
yet
still
they
are
the
Lords
;
yea
their
dead
bodies
are
still
within
the
couenant
and
still
conioined
to
Christ
,
which
is
a
sweete
comfort
vnto
them
.
VER
.
13.
And
yee
which
were
dead
in
sinnes
,
and
in
the
vncircumcision
of
your
flesh
,
hath
hee
quickened
together
with
him
,
forgiuing
you
all
your
trespasses
.
This
verse
as
it
hath
relation
to
the
generall
drift
of
the
Apostle
in
this
Chapter
,
it
containes
an
other
argument
to
proue
all
sufficiency
of
saluation
to
bee
found
in
Christ
,
and
nothing
out
of
him
to
be
needfull
,
the
argument
is
this
,
You
beleeuing
Colossians
are
quickned
together
with
Christ
,
hauing
in
him
free
remission
of
all
your
sinnes
,
therefore
hee
is
most
sufficient
to
saluation
,
you
neede
not
eyther
circumcision
or
any
thing
else
out
of
him
.
That
is
,
the
respect
of
this
verse
,
to
the
generall
purpose
of
the
Apostle
.
Now
more
specially
it
containes
a
further
explication
and
declaration
of
their
raysing
vp
together
with
Christ
,
spoken
of
in
the
Verse
before
,
and
that
in
regard
of
the
power
of
Christ
his
resurrection
in
them
;
the
Apostle
therein
in
this
Verse
sets
downe
their
raysing
vp
with
Christ
in
another
phrase
and
forme
of
speech
,
that
they
were
partakers
of
the
power
of
Christ
his
rising
,
to
the
quickning
of
them
,
that
the
Lord
had
quickned
them
together
with
Christ
,
and
this
their
quickning
is
further
amplified
and
set
before
them
by
their
state
and
condition
,
in
which
they
were
before
that
quickning
,
by
their
state
in
which
they
were
by
nature
;
that
they
were
deade
,
and
the
Apostle
doth
further
explane
himselfe
,
what
manner
of
death
he
meant
(
namely
)
not
a
corporall
,
but
a
spirituall
death
,
euen
a
death
in
sinne
,
and
the
vncircumcision
of
their
flesh
.
And
yee
which
were
dead
in
sinnes
,
and
in
the
vncircumcision
of
the
flesh
,
&c.
Then
followes
in
the
last
words
,
the
ground
of
their
quickning
(
namely
)
the
free
remission
of
their
sinnes
,
forgiuing
you
all
your
trespasses
.
Come
wee
to
the
wordes
as
they
are
layde
down
by
the
Apostle
,
and
first
of
these
words
;
And
yee
which
were
dead
in
sinnes
,
and
in
the
vncircumcision
of
your
flesh
,
that
wee
may
rightly
conceiue
these
wordes
(
deade
in
sins
)
we
must
know
that
they
are
not
to
bee
vnderstood
of
corporall
death
,
Interpretation
.
the
separation
of
the
soule
from
the
body
,
and
that
without
repentance
(
as
our
Sauiour
saith
,
Iohn
8.21
.
yee
shall
die
in
your
sinnes
,
that
the
Colossians
were
so
dead
in
their
sinnes
,
but
of
spirituall
death
in
sinne
,
and
there
is
a
double
spirituall
death
of
such
as
are
yet
liuing
in
respect
of
sinne
,
a
death
to
sin
,
wherof
the
Apostle
speaketh
,
Rom.
6
,
2.
How
shall
we
that
are
dead
to
sinne
,
yet
liue
therein
,
and
a
death
in
sinne
,
and
these
two
are
as
contrary
one
to
the
other
,
as
life
&
death
;
For
,
to
bee
dead
to
sinne
,
is
to
renounce
sinne
,
and
to
bee
free
from
the
power
of
sinne
,
but
to
be
dead
in
sinne
,
is
to
liue
vnder
the
power
of
it
,
to
be
so
vnder
sinne
as
a
dead
man
,
is
vnder
death
,
and
so
wee
are
to
vnderstand
the
Apostle
in
this
place
.
And
yee
which
were
vnder
the
power
and
rule
of
sinne
.
By
the
word
(
sinnes
)
we
are
to
vnderstand
actuall
and
originall
sinne
,
yet
least
some
should
thinke
originall
sin
excepted
,
the
Apostle
addes
further
(
vncircumcision
of
your
flesh
)
that
they
were
dead
in
the
vncircumcision
of
the
flesh
(
that
is
)
in
originall
sinne
and
corruption
:
now
this
the
Apostle
sets
downe
by
way
of
allusion
,
to
the
fore-skinne
of
the
flesh
,
and
cals
it
vncircumcision
of
the
flesh
,
because
the
vncircumcision
of
the
Gentiles
was
a
signe
of
their
originall
sinne
inherent
in
them
,
as
the
circumcision
of
the
Iewes
was
a
signe
of
the
taking
away
of
the
same
:
this
then
briefly
is
the
sence
and
meaning
of
these
words
,
as
if
the
Apostle
had
said
;
You
that
were
in
the
time
of
your
naturall
state
and
condition
vnder
the
power
and
dominion
of
sinne
both
actuall
and
originall
as
a
dead
man
is
vnder
the
pow
-
of
death
.
Now
first
,
hence
it
is
cleare
,
that
men
in
their
naturall
state
are
so
vnder
the
power
of
sin
,
as
a
dead
man
is
vnder
the
power
of
death
;
Men
in
their
naturall
all
state
are
so
vnder
the
power
of
sinne
,
as
a
dead
man
is
vnder
the
power
of
death
.
they
are
not
sicke
of
sinne
,
or
wounded
by
it
,
or
halfe
dead
,
but
starke
dead
in
sinne
,
they
haue
neither
spirituall
life
,
nor
the
actions
nor
faculties
of
that
life
;
and
that
this
is
the
condition
of
men
in
their
naturall
state
,
it
is
cleare
by
other
forms
of
speech
in
Scripture
,
setting
out
the
state
of
men
before
conuersion
;
as
that
they
are
called
darkenesse
.
Ephes
.
5.8
.
not
darke
or
blinde
,
but
euen
darkenesse
it selfe
,
giuing
vs
to
vnderstand
,
that
they
are
nothing
but
darkenes
:
Hence
they
are
called
flesh
,
Iohn
3.6
.
not
fleshly
,
but
flesh
it selfe
and
the
wisdome
that
is
in
them
,
is
enmity
against
God
,
Rom
,
8
,
7.
not
onely
an
enemy
or
contrary
,
but
euen
enmity
it selfe
.
Hence
it
is
that
the
Apostle
,
1.
Cor
.
2.14
.
sets
out
the
naturall
man
,
not
onely
to
be
void
of
actuall
knowledge
of
God
,
and
of
all
good
things
,
but
voide
of
all
potentiall
knowledge
of
them
,
hee
cannot
by
any
power
inherent
in
himselfe
come
to
the
knowledge
of
them
the
naturall
man
(
saith
he
)
perceiueth
not
the
things
of
the
Spirit
of
God
;
there
is
his
actuall
want
of
knowledge
touching
spirituall
things
,
and
least
some
should
say
this
comes
to
passe
,
because
hee
doth
neglect
or
contemn
them
,
hee
neuer
labours
to
know
them
;
the
Apostle
addes
further
,
neither
can
hee
know
them
,
let
him
labor
neuer
so
much
;
there
is
his
want
of
power
to
know
them
,
the
reason
followeth
,
because
they
are
spiritually
discerned
,
a
plaine
euidence
and
proofe
,
that
a
man
in
his
naturall
state
is
so
vnder
sinne
,
as
a
dead
man
is
vnder
death
;
sinne
holds
a
naturall
man
as
fast
vnder
the
power
of
it
;
as
death
doth
a
dead
man
vnder
the
power
of
it
,
he
cannot
moue
his
minde
to
think
,
his
will
to
like
,
and
affect
any
thing
that
is
good
;
he
is
as
a
dead
man
in
respect
of
any
thing
that
is
good
:
the
Scripture
is
both
plaine
&
plentifull
in
the
proofe
of
this
truth
.
Confutation
of
the
errors
of
the
Pelagians
and
of
the
Papists
.
First
,
this
confutes
Pelagius
and
his
followers
,
who
holde
that
by
the
power
of
nature
,
men
might
come
to
saluation
.
Againe
this
meets
with
that
erronious
opinion
of
the
Papists
,
who
say
wee
may
prepare
our selues
to
receiue
grace
:
this
is
vtterly
false
,
if
the
doctrine
now
deliuered
bee
true
,
which
indeed
is
most
true
,
grounded
on
the
word
of
God
.
For
what
can
a
dead
man
doe
to
his
own
quickning
and
raysing
vp
from
the
graue
?
can
hee
turne
himselfe
,
and
make
himselfe
fitte
to
bee
raysed
vp
?
wee
know
it
is
not
possible
;
take
him
by
the
hand
,
lift
him
vp
,
yet
hee
cannot
stand
,
vnlesse
a
soule
bee
put
into
him
,
no
more
can
a
naturall
man
moue
himselfe
towards
grace
or
any
good
thing
,
vnlesse
he
haue
spirituall
life
put
into
him
;
No
,
saith
the
Papist
,
hee
may
giue
his
free
consent
to
his
owne
quickning
;
how
can
that
bee
,
seeing
he
is
dead
;
why
saith
,
the
Papist
,
albeit
man
in
sinne
be
dead
in
the
way
of
grace
,
yet
he
liues
naturally
,
and
hath
free
will
in
naturall
and
ciuill
actions
,
which
will
of
his
being
by
grace
fortified
,
and
as
it
were
lifted
vp
to
an
higher
degree
of
perfection
,
can
then
concutre
and
worke
with
grace
to
faith
,
and
all
good
workes
necessary
to
life
euerlasting
.
These
bee
their
owne
words
:
Now
this
is
a
poore
and
silly
shift
,
for
first
,
they
speake
not
ad
idem
,
or
to
the
purpose
though
it
be
granted
,
that
a
man
liues
naturally
and
hath
free
will
in
naturall
and
ciuill
things
,
doth
it
therupon
follow
,
that
he
hath
power
by
nature
to
will
or
giue
consent
to
his
owne
conuersion
;
no
,
by
no
meanes
it
will
neuer
follow
on
that
ground
.
Againe
,
whereas
they
say
that
the
naturall
will
being
by
grace
fortified
and
lifted
vp
vnto
an
higher
degree
of
perfection
,
can
then
concurre
and
worke
with
grace
to
faith
and
all
good
workes
necessary
to
life
euerlasting
,
who
sees
not
that
they
speake
against
themselues
,
for
this
prooues
not
that
the
will
of
man
concurreth
by
it
owne
naturall
power
,
which
is
the
point
in
question
,
but
the
cleane
contrary
,
that
the
will
onely
by
grace
is
enabled
,
to
will
that
which
is
good
,
and
that
is
the
doctrine
of
our
Church
,
that
the
will
of
man
in
the
first
act
of
conuersion
is
meerely
passiue
,
able
to
doe
nothing
;
but
beeing
reuiued
and
quickned
by
the
Spirit
of
God
,
and
of
vnwilling
made
willing
,
it
is
then
able
to
choose
,
will
,
and
effect
that
which
is
good
.
Thus
wee
see
how
the
Papists
entangle
themselues
in
their
owne
wordes
,
and
fall
ere
they
be
aware
into
that
which
is
against
their
owne
doctrine
,
to
leaue
them
to
vanish
in
their
owne
speculations
,
and
for
the
vse
of
this
to
our selues
.
Is
it
so
,
that
men
in
their
naturall
state
are
euen
dead
in
sinne
,
Such
as
be
in
their
naturall
state
haue
no
cause
to
bee
proud
and
to
be
lift
vp
with
an
high
conceite
of
themselues
what
cause
then
haue
naturall
men
or
women
such
as
haue
no
testimony
of
true
conuersion
,
but
can
witnesse
if
they
deale
truely
with
themselues
that
they
neuer
felt
any
true
change
in
themselues
,
but
still
are
the
same
that
they
haue
beene
heretofore
.
What
cause
I
say
haue
they
that
are
in
that
state
,
to
swell
in
pride
,
and
to
be
lift
vp
with
an
high
conceit
of
themselues
,
admit
they
haue
excellent
naturall
parts
of
body
and
minde
,
as
wit
,
capacity
,
iudgement
,
strength
,
beauty
,
and
they
haue
riches
,
honours
,
or
other
outward
good
things
,
yet
surely
they
may
hence
see
that
,
if
they
bee
in
their
natural
condition
,
they
are
as
a
dead
corps
that
is
trimmed
&
stucke
with
so
many
goodly
flowers
:
yea
the
consideration
of
their
naturall
condition
may
giue
them
iust
cause
in
stead
of
bearing
their
heads
aloft
,
and
looking
bigge
,
to
droope
,
and
to
hang
downe
their
heades
;
yea
to
shedde
riuers
of
teares
,
in
bewailing
their
misery
;
for
all
their
excellent
ornaments
and
abilities
are
stained
and
defiled
by
their
owne
filthinesse
as
the
Apostle
sayth
,
Tit
.
1.15
.
to
those
that
are
defiled
and
vnbelieuing
is
nothing
pure
,
euen
their
mindes
and
consciences
are
defiled
;
yea
which
is
a
further
degree
of
misery
,
their
good
actions
,
such
as
are
good
in
their
kind
,
and
commanded
of
God
,
by
them
are
defiled
,
they
are
to
them
but
as
a
stinking
sauour
that
comes
from
a
filthy
dead
carrion
;
if
this
were
well
considered
it
would
pull
downe
the
pride
and
peacockes
feathers
of
many
,
and
stirre
them
vp
to
vse
all
good
means
to
hasten
out
of
this
miserable
condition
.
And
let
mee
not
passe
by
one
further
vse
of
this
point
.
Discouery
of
the
cause
why
the
word
preached
is
nothing
profitable
to
some
.
It
being
so
,
that
men
in
their
naturall
state
are
vnder
sin
as
a
dead
man
is
vnder
death
,
no
maruell
then
though
many
that
are
present
in
the
congregation
,
when
the
worde
is
preached
,
haue
no
eares
to
heare
it
with
profit
;
sound
a
trumpet
in
a
dead
mans
eare
,
and
he
heares
it
not
,
so
is
it
with
naturall
men
,
they
are
as
dead
men
,
and
let
the
Preacher
cry
out
and
lift
vp
his
voice
like
a
trumpet
,
Esay
58.
they
are
no
more
mooued
by
the
worde
,
either
by
the
comforts
or
threats
of
it
,
then
the
dead
bodies
that
lye
in
the
graues
vnder
their
feet
,
vnlesse
it
please
God
to
put
life
into
them
,
and
let
as
many
as
haue
eares
to
heare
with
profit
and
comfort
,
blesse
God
for
the
same
,
and
giue
him
the
glory
of
that
great
mercy
.
The
next
thing
we
are
to
marke
in
these
words
is
this
.
The
Apostle
speaking
in
the
time
past
(
yee
which
were
dead
in
sinnes
,
&c.
)
signifying
that
the
Colossians
had
been
so
,
but
now
were
not
.
Hence
wee
may
gather
this
conclusion
.
That
the
chosen
of
God
such
as
belong
to
Gods
election
,
before
their
conuersion
are
in
the
same
estate
with
the
wicked
reprobate
,
Gods
chosen
before
their
conuersion
are
in
the
same
state
with
the
reprobate
in
regarde
of
bondage
vnder
sinne
.
not
in
regard
of
election
and
Gods
purpose
,
for
so
there
is
a
difference
betweene
them
and
the
wicked
euen
before
their
calling
,
they
are
then
beloued
of
God
,
as
such
as
are
only
knowne
to
him
to
be
in
the
number
of
his
chosen
,
and
afterwards
to
bee
called
,
but
before
conuersion
in
regard
of
bondage
vnder
sin
,
they
are
in
the
same
estate
with
the
wicked
,
they
haue
no
more
power
to
think
,
wil
or
affect
any
good
thing
than
the
wiked
.
Eph.
2.1.2.3
.
the
Apostle
describing
them
in
their
naturall
condition
,
in
the
end
of
the
third
verse
saith
,
and
were
by
nature
the
children
of
wrath
,
as
well
as
others
.
1.
Cor
.
6.11
.
such
were
some
of
you
;
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
.
The
reason
of
this
truth
is
plaine
,
namely
this
;
Because
all
both
elect
and
reprobate
are
borne
in
the
same
estate
,
the
elect
haue
no
priuiledge
aboue
the
reprobate
in
regard
of
birth
,
but
are
conceiued
and
borne
in
sins
as
well
as
they
,
therefore
till
it
please
God
to
call
and
conuert
them
,
they
are
in
respect
of
sinne
,
in
the
same
state
;
therefore
hence
we
learne
the
benefite
and
comfort
of
effectuall
calling
,
that
your
calling
out
of
your
natural
condition
,
is
a
great
mercy
of
God
,
Our
calling
out
of
our
naturall
condition
is
aspeciall
mercy
of
God
.
before
that
wee
lie
wallowing
in
sinne
,
and
pleasing
our selues
in
a
course
of
sinne
;
yea
,
wee
haue
no
mind
to
any
thing
that
is
good
;
we
are
in
the
same
state
with
the
wicked
&
such
as
shall
be
damned
;
this
then
is
a
sweet
meditation
,
when
wee
can
truely
call
to
mind
,
that
we
were
sometimes
in
the
same
state
with
the
wicked
,
but
now
are
not
;
yea
,
this
is
more
comfortable
then
to
thinke
on
election
or
redemption
by
Christ
;
for
this
giues
vs
assurance
of
our
election
and
redemption
,
2.
Pet
.
1.10
.
giue
diligence
to
make
your
calling
and
election
sure
:
for
if
yee
doe
these
things
;
yee
shall
neuer
fall
;
the
fore
it
is
most
sweet
and
comfortable
when
we
can
truely
say
,
wee
were
sometimes
thus
or
thus
giuen
ouer
to
sinne
;
but
now
are
not
,
and
especially
when
wee
can
truely
say
,
so
in
respect
of
our
best
pleasing
sinne
,
that
wee
were
sometimes
helde
vnder
the
power
and
tyranny
of
that
sinne
,
but
now
are
not
,
though
strength
and
ability
bee
not
wanting
for
the
practise
of
it
,
yet
now
wee
haue
no
pleasure
in
it
,
wee
striue
against
it
,
and
wee
auoide
occasions
leading
vnto
it
;
if
wee
bee
able
to
say
thus
,
that
is
a
comfortable
thing
indeed
.
Againe
,
for
a
second
vse
,
is
it
so
that
the
chosen
of
God
before
their
conuersion
and
effectuall
calling
are
in
the
same
state
with
the
reprobate
in
regard
of
bondage
vnder
sinne
,
then
let
all
such
as
are
effectually
called
be
thankefull
to
God
for
so
great
a
mercy
,
All
that
are
effectually
called
are
to
b●
thankfull
to
God
for
that
great
mercy
.
in
pulling
them
with
his
mighty
hand
out
of
that
miserable
condition
,
and
to
this
end
,
let
them
often
call
to
mind
their
former
condition
,
and
that
will
stirre
them
vp
to
thankefulnesse
,
no
doubt
this
is
one
cause
,
why
the
Lord
will
haue
a
remnant
of
originall
corruption
to
remaine
in
the
most
regenerate
during
the
time
of
this
life
,
Note
.
that
the
sense
of
that
with
griefe
,
and
desire
to
bee
loosed
from
it
,
may
put
them
in
remembrance
in
what
state
they
were
before
they
gotte
life
in
Iesus
Christ
;
let
vs
therefore
by
this
Monitor
,
that
is
lodged
with
vs
,
be
put
in
mind
of
our
duety
:
let
vs
often
call
to
mind
our
former
miserable
bondage
vnder
sin
,
then
the
life
wee
haue
gotten
in
Christ
,
will
bee
sweeter
,
and
wee
shall
bee
stirred
vppe
to
bee
more
thankefull
to
GOD
for
the
same
.
The
next
thing
to
bee
considered
,
is
the
phrase
and
forme
of
speech
here
vsed
by
the
Apostle
,
setting
out
the
originall
corruption
of
the
Colossians
;
he
calles
it
vncircumcision
of
the
flesh
,
alluding
to
the
foreskinne
of
the
flesh
,
from
this
forme
of
speech
:
occasion
is
giuen
to
speake
of
the
extent
and
spreading
of
originall
corruption
,
that
it
is
as
a
skin
spread
ouer
the
heart
,
and
ouer
all
the
powers
of
the
soule
;
but
of
that
wee
haue
already
spoken
,
verse
11.
onely
that
I
will
obserue
from
this
phrase
shal
be
this
;
In
that
the
Apostle
cals
originall
corruption
vncircumcision
of
the
flesh
,
which
was
but
a
signe
of
it
,
wee
may
see
it
is
no
strange
and
vnusuall
thing
in
the
Scripture
to
put
downe
the
name
of
the
signe
for
the
thing
signified
by
it
;
It
is
no
strange
thing
in
scripture
to
put
downe
the
name
of
the
signe
for
the
thing
signified
by
it
.
this
manner
of
speaking
is
very
frequent
in
the
word
of
God
;
wee
finde
circumcision
ca●led
the
couenant
,
Ge
.
17.14
.
which
was
but
the
signe
of
the
couenant
,
and
the
paschall
Lambe
the
Passeouer
.
Exod
.
12.11
.
which
was
but
a
signe
of
it
;
and
so
the
bread
and
wine
in
the
sacrament
of
the
Lords
Supper
,
are
said
to
be
the
body
and
bloud
of
Christ
,
which
are
but
visible
signes
of
his
body
and
bloud
,
and
the
reason
of
this
is
,
because
together
with
the
outward
signes
,
the
things
signified
are
truly
offered
,
there
is
a
sacramentall
vnion
betweene
the
signe
and
the
thing
signified
,
together
with
the
signe
,
doth
God
truely
offer
the
thing
signified
,
wee
must
therefore
take
heed
we
abuse
not
the
outward
signs
of
the
sacraments
:
the
abuse
of
them
reacheth
to
the
thing
signified
by
them
,
We
must
take
heede
wee
abuse
not
the
outward
signs
of
the
Sacrament
,
the
abuse
of
them
is
very
dangerous
.
euen
the
body
and
bloud
of
Christ
.
And
hence
it
is
that
the
Apostle
saith
,
1.
Cor
.
11.27
.
Whosoeuer
eateth
this
bread
,
and
drinketh
the
cuppe
of
the
Lord
vnworthily
,
shall
be
guilty
of
the
body
and
bloud
of
the
Lord
,
not
as
the
Papists
grossely
imagine
,
because
he
eates
and
drinks
the
body
and
bloud
of
Christ
really
and
corporally
present
,
but
because
the
abuse
of
the
signe
reacheth
to
the
thing
signified
.
Wee
must
therefore
take
heed
,
that
we
come
not
to
the
Lords
table
vnreuerently
,
and
vnprepared
without
a
measure
of
true
faith
,
and
true
repentance
,
for
so
doing
wee
make
our selues
guilty
of
the
body
and
bloud
of
the
Lord
Iesus
,
the
abuse
of
the
signe
euer
redoundeth
to
the
abuse
of
the
thing
signified
by
it
And
againe
,
let
such
as
wilfully
withdraw
themselues
from
the
outward
Sacrament
,
Reproofe
of
such
as
wilfully
absent
themselues
from
the
Lords
table
.
know
that
they
put
away
from
them
the
things
signified
by
the
outward
elements
of
it
,
euen
the
blessed
body
and
precious
bloud
of
Iesus
Christ
,
and
consequently
they
put
away
saluation
from
them
,
let
all
such
as
carelesly
&
wilfully
absent
themselues
from
the
Lords
table
thinke
vpon
it
.
It
followeth
(
hath
he
quickned
together
with
him
)
In
these
words
the
Apostle
declareth
the
raysing
vp
of
the
beleeuing
Colossians
together
with
Christ
,
in
regard
of
the
power
of
his
resurrection
to
their
quickning
.
I
will
briefly
open
the
sense
and
meaning
of
the
word
(
sayth
he
)
(
that
is
)
God
(
quickned
)
this
quickning
is
to
bee
vnderstoode
not
of
a
raysing
vp
of
their
dead
bodies
out
of
the
graue
,
but
of
a
viuification
and
quickning
of
them
in
this
life
,
Interpretation
.
and
that
being
twofolde
,
eyther
a
deliuerance
from
standing
subiect
to
hell
and
eternall
death
,
and
a
donation
of
right
to
eternall
life
,
or
a
Freedome
from
spirituall
death
in
sin
,
and
working
in
them
a
spirituall
life
of
holinesse
,
we
are
to
vnderstand
it
of
this
second
,
as
most
fitly
opposed
to
their
death
in
sinne
,
that
they
were
freede
from
death
in
sinne
,
and
had
a
spirituall
life
of
holinesse
wrought
in
them
,
(
together
with
him
)
that
is
,
together
with
Christ
,
raysed
from
the
dead
,
and
that
by
vertue
of
his
resurrection
,
they
beleeuing
in
Christ
and
being
one
with
him
were
partakers
of
the
power
of
his
resurrection
to
their
quickening
:
thus
then
are
wee
to
conceiue
these
words
,
as
if
the
Apostle
had
said
;
you
that
were
dead
in
sinne
,
hath
God
freede
from
your
spirituall
death
in
sinne
,
and
wrought
in
you
a
spiritual
life
and
holinesse
by
vertue
of
Christ
his
resurrection
,
you
being
true
beleeuing
members
of
Christ
,
and
one
with
him
by
faith
;
wee
had
these
words
in
substance
in
the
verse
before
;
I
will
therefore
onely
obserue
one
thing
from
them
(
namely
)
this
,
hence
it
is
cleere
.
That
as
many
as
truly
beleeue
in
Christ
are
partakers
of
the
power
of
his
resurrection
.
As
many
as
truly
beleeue
in
Christ
are
partakers
of
the
power
&
vertue
of
his
resurrection
.
They
being
raised
with
Christ
are
pertakers
not
onely
of
the
merit
of
his
resurrection
;
but
are
also
partakers
of
the
vertue
of
it
,
they
are
quickned
together
with
him
,
they
are
freed
from
the
power
and
Dominion
of
sinne
,
and
haue
the
spirituall
life
of
grace
and
holinesse
wrought
in
them
.
And
this
is
that
the
Apostle
laboured
for
,
and
accounted
so
excellent
.
Phil
.
3.10
.
The
Apostle
Peter
,
1.
Pet
.
1.3
.
saith
plainely
,
We
are
regenerate
vnto
a
liuely
hope
by
the
resurrection
of
Iesus
Christ
from
the
dead
.
The
Scripture
is
full
of
proofe
to
this
purpose
,
consider
wee
the
reason
of
it
(
namely
)
this
,
Christ
our
head
being
risen
from
the
dead
,
now
liues
onely
a
spirituall
life
,
before
his
death
,
hee
liued
a
naturall
life
,
yet
without
sinne
,
he
did
eate
,
drinke
,
sleepe
,
and
vsed
all
actions
of
life
;
but
in
his
resurrection
,
he
put
away
that
naturall
life
,
and
hee
now
liues
onely
a
spirituall
life
,
and
therefore
it
is
not
possible
that
any
of
his
members
should
still
remaine
in
their
spirituall
death
of
sinne
,
it
cannot
be
but
they
are
partakers
with
Christ
in
his
spirituall
life
,
and
by
the
power
of
the
same
spirit
dwelling
in
Christ
,
and
in
his
members
,
are
they
quickned
with
a
new
life
of
grace
and
holinesse
.
Let
no
man
then
deceiue
himselfe
,
let
none
of
vs
think
we
truly
beleeue
in
Christ
,
vnlesse
we
find
in
vs
the
power
of
his
resurrection
,
None
truely
beleeue
in
Christ
,
but
such
as
finde
in
themselues
the
power
of
his
resurrection
.
that
wee
are
freed
from
the
power
of
sinne
,
and
haue
a
spirituall
life
wrought
in
vs.
If
wee
liue
in
any
knowne
sinne
and
lie
vnder
the
power
of
it
,
as
in
drunkennesse
,
adultery
,
malice
,
or
the
like
,
wee
falsely
perswade
our selues
,
we
beleeue
in
Christ
,
and
know
it
for
a
truth
,
that
as
it
is
said
,
Reuel
.
20.6
.
He
that
is
partaker
in
the
first
resurrection
,
the
second
death
shall
neuer
haue
power
one
him
:
so
on
the
contrary
,
such
as
are
not
partakers
of
the
first
resurrection
,
such
as
are
not
raised
vp
from
their
death
in
sinne
,
they
shall
certainely
feele
and
endure
the
second
death
.
And
let
this
stirre
vs
vp
not
to
rest
till
wee
finde
and
feele
the
vertue
of
Christ
his
resurrection
freeing
vs
from
the
death
of
sinne
and
quickning
vs
with
a
new
life
of
grace
and
holinesse
.
Againe
,
is
it
so
that
as
many
as
truly
beleeue
in
Christ
,
are
pertakers
of
the
vertue
of
his
resurrection
,
quickning
them
with
a
new
life
of
holinesse
,
then
may
as
many
as
find
themselue●
freed
from
the
death
of
sinne
and
quickned
by
grace
to
a
new
life
,
Comfort
for
such
as
finde
themselues
freed
from
the
power
of
sin
,
and
quickned
by
grace
to
a
new
life
.
comfort
themselues
with
assurance
that
they
are
such
as
doe
truely
beleeue
in
Christ
;
yea
,
the
comfort
of
this
is
yet
greater
,
they
may
heereby
assure
themselues
of
the
continuance
of
the
Lords
mercy
towards
them
,
that
he
will
continue
to
be
good
&
merciful
to
them
for
euer
,
for
it
was
of
his
owne
meere
mercy
that
he
quickned
them
being
dead
in
their
sinnes
,
the
Apostle
shewes
it
plainely
,
Ephes
.
2.4.5
.
and
he
hauing
vouchsafed
his
mercy
to
the
quickning
of
them
,
that
mercy
of
his
shal
neuer
forsake
them
,
but
shall
be
reached
forth
vnto
them
for
euer
;
it
is
the
Apostles
argument
to
prooue
the
continuance
of
Gods
loue
,
Rom.
5
8
9.10
.
As
many
therefore
as
haue
found
the
loue
and
mercy
of
God
to
raise
them
vp
from
the
death
of
sinne
,
may
assure
themselues
that
the
same
loue
and
mercy
shall
euer
be
reached
out
vnto
them
,
that
is
a
singular
comfort
to
all
true
beleeuers
.
Come
wee
to
the
last
words
of
this
verse
.
Forgiuing
you
all
your
trespasses
.
In
some
bookes
we
find
,
Forgiuing
vs
all
our
trespasses
.
The
Apostle
meaning
himselfe
,
and
other
beleeuing
Iewes
,
aswell
as
the
Colossians
,
and
other
Gentiles
.
It
is
not
materiall
whether
we
reade
(
you
)
or
(
vs
)
it
comes
all
to
one
purpose
.
That
remission
of
sinnes
is
the
ground
of
the
spirituall
quickning
both
of
Iewes
and
Gentiles
dead
in
sinnes
by
nature
.
The
word
translated
(
Forgiuing
)
doth
properly
signifie
freely
forgiuing
,
Interpretation
.
and
in
the
originall
it
is
put
downe
in
the
time
past
,
and
doth
signifie
hauing
freely
forgiuen
(
trespasses
)
that
word
in
the
originall
,
is
the
same
wee
had
in
the
beginning
of
this
verse
,
and
doth
signifie
both
actuall
and
originall
sinne
,
any
aberation
or
declining
from
the
Law
of
God
;
and
so
the
Apostles
meaning
in
these
words
is
briefely
this
.
Hauing
freely
forgiuen
you
all
your
sinnes
,
both
originall
and
actuall
.
First
,
heere
obserue
wee
the
context
that
the
Apostle
makes
the
forgiuenesse
of
their
sinnes
the
ground
of
their
quickning
,
and
so
he
speakes
in
the
time
past
,
hauing
forgiuen
vs
,
as
if
he
had
said
,
You
hath
he
quickned
,
when
hee
had
forgiuen
you
your
sinnes
.
Hence
note
we
thus
much
,
That
forgiuenesse
of
sinnes
is
by
order
of
nature
before
spirituall
quicknings
by
grace
,
Forgiuenesse
of
sinnes
is
by
order
of
nature
before
spirituall
life
of
grace
and
holinesse
inherent
.
though
in
time
they
goe
together
,
when
the
Lord
doth
vouchsafe
to
forgiue
any
man
his
sinnes
,
at
the
same
time
he
workes
in
him
a
measure
of
grace
and
holinesse
,
yet
in
naturall
order
remission
of
sinnes
goes
before
such
spirituall
life
of
grace
and
holinesse
inherent
:
For
as
the
Apostle
hath
plainly
taught
vs
,
Rom.
8.30
.
Iustification
goes
before
glorification
,
and
vnder
glorification
hee
comprehends
sanctification
,
now
one
part
of
Iustification
is
remission
of
sins
;
therefore
that
in
nature
is
before
any
measure
of
grace
and
holinesse
wrought
in
vs.
The
Lord
doth
first
discharge
a
man
of
the
guiltinesse
of
his
sinne
,
and
wash
away
that
in
the
bloud
of
Iesus
Christ
,
and
then
free
him
from
the
dominion
of
sinne
,
and
purge
his
conscience
from
deade
workes
to
serue
the
liuing
God
,
as
the
holy
Ghost
speaks
,
Heb
.
9
14.
For
vse
;
Is
it
so
that
remission
of
sinnes
euer
goes
before
spirituall
life
of
grace
and
holinesse
.
Surely
then
it
is
a
good
argument
to
say
,
I
am
freed
from
the
power
of
my
sinne
.
Therefore
from
the
guilt
and
punishment
of
my
sinne
.
A
man
may
certainly
conclude
and
gather
from
his
sanctification
,
the
remission
of
his
sins
;
A
man
may
certainely
gather
from
his
sanctification
the
remission
of
his
sinnes
.
the
deuill
wil
suffer
any
man
to
say
his
sins
are
forgiuen
,
&
he
hopes
to
be
saued
:
but
would
any
man
prooue
it
,
&
so
proue
it
as
hee
may
settle
his
owne
heart
in
assurance
of
it
,
and
put
the
Deuill
to
silence
,
that
he
shall
not
be
able
to
gainesay
it
,
let
him
then
prooue
it
from
his
owne
quickning
by
grace
,
and
that
is
an
holy
kinde
of
reasoning
,
and
an
argument
that
will
neuer
deceiue
him
;
if
any
bee
able
to
say
truely
,
whereas
I
was
dead
in
sinne
,
and
to
euery
good
worke
reprobate
,
the
Lord
hath
put
into
me
an
heauenly
life
,
and
made
me
actiue
and
liuely
to
doe
his
will
,
both
in
my
generall
and
particular
calling
;
yea
,
it
is
meat
and
drinke
to
me
to
doe
his
will
,
the
same
party
may
safely
say
,
my
sins
are
forgiuen
.
Let
it
be
thought
on
by
such
,
as
in
any
measure
finde
themselues
truely
sanctified
:
the
next
thing
that
offers
it selfe
to
be
considered
,
is
the
word
heere
vsed
(
forgiuing
)
which
signifies
,
as
I
haue
shewed
,
freely
forgiuing
;
whence
we
are
taught
thus
much
.
That
forgiueness
of
sinnes
is
free
,
it
is
of
the
meere
free
grace
and
mercy
of
God
,
Forgiuenesse
of
sinnes
is
of
the
meere
free
grace
&
mercy
of
God
.
that
sinnes
are
forgiuen
.
Which
point
is
plainely
taught
by
the
Apostle
not
onlie
heere
,
but
in
diuers
other
places
,
Rom.
3.24
.
Hee
saith
in
expresse
termes
we
are
iustified
freely
by
his
grace
,
not
onely
by
the
grace
of
God
but
freely
;
giuing
vs
to
vnderstand
,
that
our
iustification
,
whereof
one
part
is
remission
of
sinnes
,
is
of
grace
,
and
that
of
meere
grace
,
and
of
nothing
but
grace
,
Ephes
.
1.7
.
He
saith
wee
haue
forgiuenesse
of
sinnes
,
according
to
his
rich
grace
,
the
Apostle
is
not
content
to
say
according
to
grace
,
but
according
to
his
rich
grace
,
thereby
signifying
not
onely
necessary
sufficiency
,
but
euen
superaboundant
plenty
of
grace
,
and
so
excluding
all
other
things
as
euery
way
needlesse
;
it
were
easie
to
adde
to
these
other
like
places
,
but
these
may
suffice
;
yet
before
we
come
to
the
vse
of
this
point
a
doubt
must
be
remoued
.
Some
may
say
,
is
forgiuenesse
of
sinnes
free
?
it
seemes
not
so
,
for
it
is
for
the
merit
of
Christ
,
he
hath
satisfied
for
sinnes
,
therefore
the
pardon
of
them
is
not
free
.
Ans.
It
is
true
indeede
,
in
regard
of
Christ
,
forgiuenesse
of
sinnes
is
not
free
,
hee
hath
paid
the
ransome
for
sinne
,
but
in
respect
of
vs
it
is
euery
way
free
;
yea
,
therein
appeares
the
greater
grace
and
riches
of
Gods
mercy
towards
vs
,
as
the
Apostle
speakes
,
in
that
God
gaue
his
Sonne
to
die
for
vs
,
and
to
satisfie
for
our
sinnes
:
it
remaines
then
a
truth
,
that
forgiuenesse
of
sinnes
is
to
vs
euery
way
free
,
and
of
the
meere
grace
and
mercy
of
God
.
Come
we
to
the
vse
of
this
:
First
,
this
meets
with
that
doctrine
of
the
Papists
,
who
teach
that
men
by
workes
of
pennance
,
as
they
call
them
,
merit
the
remouall
of
the
temporall
punishment
that
it
is
due
to
sinne
.
Confutation
of
Popish
humane
satisfactions
for
the
temporall
punishement
of
sinne
.
Christ
,
say
they
,
hath
taken
away
the
guilt
of
sinne
and
the
eternall
punishment
of
it
;
but
men
must
satisfie
for
the
temporall
punishment
,
either
heere
or
in
purgatory
.
This
cannot
stand
with
the
truth
now
deliuered
,
that
forgiuenesse
of
sinnes
is
euery
way
free
,
how
can
that
bee
euery
way
free
which
we
in
some
part
merit
and
satissie
for
?
it
cannot
be
freely
giuen
and
deserued
,
now
it
is
the
plaine
text
of
the
Apostle
,
that
wee
are
iustified
freely
.
Yea
,
but
saith
the
Papist
,
the
word
(
freely
)
doth
not
exclude
all
our
working
and
suffering
in
that
matter
of
iustification
;
for
by
your
owne
doctrine
it
is
necessarie
that
we
beleeue
and
bring
foorth
new
fruits
?
To
this
they
are
easily
answered
,
it
is
true
,
the
word
(
freely
)
doth
not
exclude
faith
and
the
fruits
of
it
,
but
it
shuts
out
all
merit
of
faith
,
and
of
repentance
,
and
other
good
fruits
,
and
doth
plainely
shew
,
that
there
is
nothing
in
vs
,
no
not
faith
it selfe
,
that
doth
merit
remission
of
our
sinnes
,
it
is
of
grace
,
and
of
meere
free
grace
,
they
cannot
possibly
by
any
shift
,
auoid
the
euidence
of
that
place
,
I
leaue
them
and
come
to
our selues
,
and
for
the
vse
of
the
point
to
our selues
.
Is
it
so
that
forgiuenesse
of
sinnes
is
free
and
of
the
meere
grace
and
mercy
of
God
,
then
let
not
any
vnworthinesse
of
ours
,
discourage
and
hinder
vs
from
apprehending
the
mercy
of
God
for
the
pardon
of
our
sinnes
,
Our
owne
vnworthynes
must
not
discou●age
nor
hinder
vs
from
apprehending
Gods
mercy
for
the
pardon
of
our
sinnes
.
remember
we
that
pardon
of
sinne
is
freely
giuen
,
it
is
not
any
way
deserued
by
vs
,
therefore
doubt
not
of
it
in
regard
of
thine
owne
vnworthinesse
,
indeed
if
remission
of
sinnes
did
depend
vpon
any
worthynesse
in
vs
,
we
had
then
great
cause
to
doubt
of
it
.
But
it
depends
only
on
the
meere
free
grace
and
mercy
of
God
.
Let
not
therfore
our
vnworthenes
discourage
vs
,
it
is
a
sweet
saying
,
1.
Ioh
.
1.9
.
often
to
be
remembred
of
vs
,
If
we
acknowledge
our
sins
;
God
is
faithfull
and
iust
to
forgiue
vs
our
sins
.
If
God
can
bee
vnfaithfull
(
not
if
we
be
vnworthy
)
but
,
I
say
,
if
God
can
be
vnfaithful
,
which
is
not
possible
,
thē
may
we
doubt
of
the
pardon
of
our
sins
humbly
acknowledged
:
yea
,
marke
what
comfort
we
may
raise
from
that
place
,
if
we
see
our
vnworthinesse
,
and
with
broken
harts
acknowledge
it
,
God
is
faithful
&
iust
to
forgiue
it
,
be
it
neuer
so
great
.
I
speak
not
this
,
to
hearten
any
one
in
a
course
of
sin
,
that
any
should
heape
sin
vpon
sin
;
because
no
vnworthynesse
of
ours
may
discourage
vs
:
no
,
no
,
that
is
to
sauour
this
doctrin
to
death
&
not
to
life
,
and
to
turne
the
grace
of
God
into
presumption
;
but
I
speake
it
for
the
comfort
of
such
as
through
weaknesse
,
either
are
,
or
hereafter
may
be
afraid
,
&
stand
in
doubt
of
the
pardon
of
their
sinnes
,
in
regard
of
their
great
vnworthinesse
,
they
see
themselues
so
vnworthy
wretches
,
that
they
doubt
whether
mercy
beong
to
them
for
the
pardon
of
their
sinnes
,
or
no
.
Let
such
know
for
their
comfort
,
that
the
Lords
mercy
depends
not
on
their
worthynes
,
it
is
freely
giuen
where
it
pleaseth
the
Lord
to
bestow
it
;
for
the
pardon
of
sinnes
,
yea
let
them
know
further
for
their
comfort
,
that
they
seeing
and
bewailing
their
vnworthynes
and
desiring
pardon
of
their
sinnes
,
they
want
no
merit
.
How
so
will
some
say
?
I
answere
▪
they
haue
the
mercy
of
God
,
and
the
infinite
merit
of
Christ
belonging
vnto
them
for
the
pardon
of
their
sinnes
,
and
therefore
they
haue
no
cause
to
bee
discouraged
,
in
regard
of
their
owne
vnworthinesse
,
so
long
as
the
Lord
abounds
in
mercy
,
so
long
doe
they
abound
in
merit
,
and
that
is
a
sweete
comfort
to
be
thought
on
,
and
especially
then
let
vs
thinke
on
it
when
our
owne
vnworthinesse
doth
stand
vp
betweene
vs
and
the
mercie
of
God
for
the
pardon
of
our
sinnes
.
One
thing
more
is
to
bee
obserued
from
these
words
(
namely
)
this
the
Apostle
saith
(
forgiuing
you
all
your
trespasses
)
hence
it
is
cleere
,
that
such
as
truely
beleeue
in
Christ
,
haue
entire
and
full
remission
of
all
their
sinnes
,
Such
as
truly
beleeue
in
Christ
haue
full
remission
of
all
their
sinnes
.
not
any
one
of
their
sinnes
shall
bee
laid
to
their
charge
:
they
are
free
from
the
guilt
and
punishment
of
them
all
.
This
doth
the
Apostle
plainely
teach
.
Rom.
8.1
.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
:
and
Dauid
saith
.
Psal
.
10.3.3
.
Praise
the
Lord
my
soule
and
forget
not
all
his
benefits
,
which
forgiueth
all
thine
iniquities
and
heale
al
thine
infirmities
.
The
vse
of
it
serues
to
comfort
vs
exceedingly
,
as
many
of
vs
as
truely
beleeue
in
Christ
our
sinnes
can
hurt
vs
no
more
then
if
they
had
neuer
beene
done
,
Comfort
to
all
true
beleeuers
that
none
of
their
sinnes
can
hurt
them
no
not
the
most
hainous
amongst
them
,
not
those
wherein
we
haue
continued
long
,
and
haue
doubled
and
repeated
often
,
not
those
we
haue
done
with
much
boldnesse
and
presumption
,
we
now
beleeuing
in
Christ
haue
free
forgiuenesse
of
them
all
,
not
one
of
them
excepted
,
which
is
an
exceeding
great
comfort
,
let
vs
further
follow
it
in
our
owne
priuate
meditations
.
Againe
,
is
it
so
that
we
beleeuing
in
Christ
haue
forgiuenesse
of
all
our
sinnes
,
Wee
must
so
forgiue
our
brethren
offending
vs
,
as
God
forgiueth
vs
sinning
against
him
.
we
must
then
learne
so
to
forgiue
our
brethren
,
it
is
the
Apostles
rule
:
Ephes
.
4.32
.
Forgiue
one
another
,
euen
as
God
for
Christ
sake
forgiueth
you
:
away
then
with
all
maimed
and
halfe
forgiuenesse
of
our
brethren
,
forgiuing
one
offence
,
and
retaining
an
other
vnforgiuen
;
and
let
vs
take
heed
in
this
case
of
the
reasoning
of
the
flesh
:
as
forsoth
,
the
matter
is
so
grieuous
,
so
preiudiciall
,
we
could
be
content
to
be
entreated
to
forgiue
many
other
offences
,
but
this
wee
cannot
,
with
many
other
the
like
shifts
.
Let
vs
remember
that
God
forgiues
vs
all
our
sinnes
be
they
neuer
so
great
,
why
then
should
not
we
forgiue
our
brethren
,
if
we
say
wee
deserue
better
of
them
,
so
doth
God
of
vs
;
if
wee
meant
him
or
her
no
harme
,
no
more
doth
God
vs
;
if
we
say
,
the
party
is
farre
our
inferiour
,
Why
?
what
are
we
to
the
Lord
,
if
we
many
times
haue
forgiuen
them
,
with
warning
to
doe
no
more
so
,
hath
not
God
much
oftner
forgiuen
vs
?
Yea
,
times
without
number
;
learne
wee
then
to
bee
mercifull
,
as
our
heauenly
father
is
merciful
,
&
know
that
blessed
are
the
mercifull
,
Iam
.
2.13
.
for
they
shall
find
mercy
,
and
there
shall
be
iudgement
mercilesse
to
him
that
shewes
no
mercy
.
VER
.
14.
And
putting
out
the
handwriting
of
ordinances
that
was
against
vs
,
which
was
contrary
to
vs
,
he
euen
tooke
it
out
of
the
way
,
and
fastned
it
vpon
the
Crosse
.
In
this
verse
,
as
it
hath
respect
to
the
generall
drift
of
this
Chapter
.
That
all
things
out
of
Christ
in
the
matter
of
saluation
are
nothing
woorth
.
The
Apostle
deales
against
the
Legall
ceremonies
of
of
the
Iewes
and
prooues
them
to
bee
superfluous
;
yea
,
pernicious
in
that
case
:
his
argument
is
this
.
The
handwriting
of
ordinances
or
the
Legall
ceremonies
that
was
in
time
of
the
law
,
Christ
hath
put
out
and
taken
away
by
his
death
.
Therefore
to
reuoke
it
,
and
to
seeke
to
bring
it
in
force
againe
,
which
false
teachers
labour
to
doe
in
vrging
circumcision
and
the
ceremonies
of
the
Law
were
not
onelie
vaine
but
pernicious
and
hurtfull
.
That
is
the
generall
purpose
of
the
Apostle
in
this
verse
.
More
particularly
it
conteins
an
amplification
of
the
benefite
spoken
of
in
the
last
wordes
of
the
verse
foregoing
(
namely
)
the
full
remission
of
all
our
sinnes
,
vnderstanding
those
words
both
of
the
Iewes
and
Gentiles
belieuing
,
and
the
Apostle
doth
amplifie
that
benefite
in
this
verse
by
the
meanes
whereby
wee
attaine
it
,
that
wee
are
fully
discharged
from
the
guilt
and
punishment
of
all
our
sinnes
,
by
full
satisfaction
made
for
them
by
Christ
.
Now
that
full
satisfaction
is
not
in
plaine
terms
propounded
,
but
is
laide
downe
in
the
proofe
of
it
,
and
was
proued
by
an
argument
taken
from
the
disanulling
or
cancelling
of
a
bill
or
bond
which
did
witnesse
our
guiltinesse
of
sinne
,
and
by
which
wee
stood
bound
ouer
to
the
punishment
of
sinne
,
that
Christ
hath
cancelled
that
bond
,
and
therefore
fully
satisfied
for
our
sinnes
,
that
is
the
summe
and
substance
of
this
verse
.
In
the
verse
wee
haue
these
particular
things
laid
before
vs.
First
,
a
description
of
that
bill
or
bond
which
did
testifie
our
guiltinesse
of
sinne
,
and
that
by
the
nature
of
it
,
before
the
cancelling
,
that
it
was
an
hand
writing
,
or
an
obligation
or
bond
of
ordinances
.
Secondly
,
the
cancelling
of
that
bond
by
Christ
which
is
set
downe
by
certaine
degrees
ascending
or
going
vpward
one
aboue
another
,
as
that
hee
put
it
out
,
that
hee
tooke
it
out
of
the
way
,
and
that
hee
fastened
it
on
the
Crosse
,
in
which
wordes
is
implied
the
meanes
by
which
Christ
cancelled
the
bond
(
namely
)
his
crosse
or
death
on
the
crosse
.
Thirdly
,
how
farre
forth
he
hath
cancelled
it
(
namely
)
so
farre
as
it
was
against
vs
,
and
contrary
to
vs.
Come
wee
to
the
words
as
they
are
laide
downe
in
order
,
and
first
of
these
words
.
And
putting
out
the
hand
writing
of
ordinances
that
was
against
vs
,
which
was
contrary
to
vs.
Interpretation
.
And
putting
out
,
or
hauing
put
out
the
originall
word
signifies
hauing
blotted
out
,
and
that
perfectly
,
so
as
not
one
letter
or
title
remaines
vnblotted
out
(
hand-writing
of
ordinances
)
by
these
words
wee
are
properly
to
vnderstand
the
law
of
ceremonies
belonging
to
the
Iewes
in
time
of
the
olde
Testament
;
touching
circumcision
and
diuers
washings
,
and
other
ceremonies
,
which
the
Apostle
cals
the
law
of
commandements
which
standeth
inordinances
,
Ephes
.
2.15
.
but
with
all
(
as
I
take
it
.
)
Wee
are
further
to
vnderstand
by
this
hand-writing
of
ordinances
,
euen
the
whole
morall
law
of
God
;
because
the
Apostle
in
this
verse
(
no
doubt
)
would
make
knowne
the
benefite
of
Christ
his
death
both
to
Iewes
and
Gentiles
,
that
it
brought
to
all
that
beleeue
in
him
,
not
onely
remission
of
sinnes
,
but
a
freedome
from
the
law
,
both
ceremoniall
&
morall
(
which
was
against
vs
,
which
was
contrary
to
vs
)
(
that
is
)
so
farre
foorth
as
it
did
conuince
,
accuse
;
and
condemne
vs
for
sinne
,
and
bound
vs
ouer
as
a
bond
to
the
punishment
of
sinne
.
Now
if
any
demaund
how
the
legall
ceremonies
of
the
Iewes
,
were
thus
an
hand-writing
of
ordinances
against
them
.
I
answere
,
they
were
so
in
regard
of
the
vse
of
them
.
The
Iewes
in
vsing
of
them
did
as
it
were
subscribe
to
their
owne
guiltinesse
of
death
and
damnation
:
in
vsing
circumcision
,
they
made
knowne
they
had
originall
sinne
,
and
were
guilty
of
it
,
their
manifold
washings
did
shew
they
were
exceedingly
filthy
in
the
sight
of
God
,
and
so
guilty
of
the
curse
of
the
law
,
and
so
did
their
sacrifices
.
Thus
then
conceiue
wee
these
words
,
as
if
the
Apostle
had
said
,
And
hauing
perfectly
blotted
out
the
law
of
ceremonies
,
which
in
the
vse
of
it
did
conuince
the
Iewes
of
sinne
,
and
binde
them
ouer
to
death
for
sinne
,
and
the
whole
morall
Law
so
far
forth
as
it
did
accuse
,
conuince
and
condemne
vs
of
sinne
.
Now
from
hence
it
i
is
clare
that
Christ
hath
not
onely
paide
the
debt
of
Gods
chosen
,
and
satisfied
for
their
sins
,
but
he
hath
also
cancelled
the
bond
which
did
witnesse
their
guiltinesse
of
sinne
,
Christ
hath
both
paid
the
debt
of
Gods
chosen
,
and
also
cancelled
the
bond
,
witnessing
their
guiltinesse
.
Reason
.
accuse
them
for
sinne
,
and
bind
them
ouer
to
the
punishment
of
sinne
.
The
reason
and
ground
of
this
is
very
plaine
(
namely
)
this
,
Christ
hath
not
onely
paide
euery
iot
of
the
principal
debt
of
Gods
chosen
,
but
hath
also
fully
answered
the
forfeiture
and
penalty
that
did
lye
against
them
,
for
the
breach
of
that
bond
of
the
law
of
God
(
namely
)
the
curse
of
the
law
,
for
as
the
Apostle
saith
,
Gal.
3.13
.
Hee
was
made
euen
a
curse
for
them
,
therefore
now
the
law
in
regard
of
accusation
,
and
the
curse
of
it
,
is
frustrate
,
and
of
no
force
,
strength
,
nor
vertue
against
them
,
it
is
cancelled
,
it
is
as
if
it
had
neuer
beene
,
wee
may
then
safely
conclude
with
the
Apostle
against
our
aduersaries
the
Papists
.
That
Christ
hath
fully
satisfied
for
the
sinnes
of
Gods
chosen
.
Gods
chosen
need
not
peece
out
Christ
his
satisfaction
for
their
sins
by
anything
they
can
do
or
suffer
as
the
Papists
teach
.
We
know
it
in
common
experience
,
that
we
vse
not
to
deliuer
vp
or
cancell
their
bond
,
till
the
whole
debt
bee
payde
,
and
they
bee
fully
satisfied
,
if
but
halfe
the
debt
or
three
quarters
of
it
be
paid
,
and
not
all
in
such
sort
,
as
the
bonde
requireth
,
men
still
retaine
the
bond
in
full
strength
and
vertue
,
but
if
the
bond
bee
deliuered
vp
or
cancelled
,
that
argues
full
contentment
,
and
full
satisfaction
,
so
is
it
betweene
God
and
his
chosen
.
Christ
their
suerty
who
vndertooke
the
payment
of
their
debt
to
God
his
Father
,
hath
paid
the
debt
,
and
cancelled
the
bond
,
&
therefore
hath
fully
satisfied
for
them
;
it
is
most
absurde
and
grosse
to
thinke
,
there
is
any
thing
vnsatisfied
,
and
any
thing
left
for
them
to
pay
,
the
bond
of
their
debt
being
cancelled
,
especially
the
bond
being
in
the
hands
of
God
,
who
knowes
whether
any
part
of
the
debt
bee
lefte
vnpaide
;
and
is
able
to
keepe
the
bond
in
his
hands
,
if
it
bee
not
fully
satisfied
,
indeed
if
the
bond
had
beene
in
mens
hands
,
it
might
happily
haue
beene
gotten
from
them
by
violence
or
fraud
,
but
the
bond
being
in
the
hands
of
God
,
no
such
thing
can
bee
feared
or
suspected
,
therefore
he
deliuering
the
bond
into
Christ
his
hands
,
&
suffering
him
to
cancell
it
,
it
is
a
plaine
and
inuincible
euidence
that
hee
is
fully
satisfied
for
the
sinnes
of
his
chosen
,
and
they
neede
not
patch
or
peece
out
that
satisfaction
made
by
Christ
,
by
any
thing
they
can
doe
or
suffer
,
as
the
Papists
doe
grossely
imagine
.
Such
as
be
in
Christ
are
so
discharged
from
their
sinnes
as
that
none
can
lay
any
thing
to
their
charge
.
Againe
,
this
doctrine
may
serue
exceeding
much
for
the
comfort
of
such
as
are
in
Christ
;
for
why
is
it
so
that
Christ
hath
not
onely
satisfied
for
their
sinnes
,
but
cancelled
the
bond
which
did
witnesse
their
guiltinesse
,
certainly
then
they
may
safely
say
with
the
Apostle
,
Rom.
8
33.
who
shall
lay
any
thing
to
our
charge
,
who
shall
condemne
vs
,
they
are
cleare
and
free
in
law
,
the
law
cannot
charge
them
with
any
thing
,
yea
the
Diuell
the
accuser
of
the
brethren
;
Reuel
.
12.10
.
is
cast
down
and
put
to
silence
and
can
lay
nothing
iustly
against
them
▪
yea
,
(
which
is
the
greatest
comfort
of
all
)
God
himselfe
can
bring
no
action
against
them
,
their
surety
Christ
Iesus
hath
paide
their
debt
and
forfeyture
,
and
cancelled
the
bond
,
wherin
they
stood
bound
to
God
,
they
are
acquitted
before
the
iudgement
seat
of
God
,
euen
in
the
high
Court
of
Heauen
;
therefore
it
is
not
possible
they
should
any
where
be
condemned
,
vnlesse
wee
say
there
is
some
greater
then
God
;
or
an
higher
Court
of
Iustice
then
the
iudgement
seat
of
God
,
which
were
folly
and
blasphemy
once
to
thinke
;
how
then
,
shall
not
this
affect
the
hearts
of
Gods
chosen
,
and
fill
them
with
comfort
and
ioy
vnspeakeable
,
men
commonly
doe
applaud
and
please
themselues
,
and
find
great
contentment
in
this
,
when
they
can
truely
say
they
owe
no
man
a
groat
,
and
they
are
out
of
debt
,
how
much
more
may
such
as
are
in
Christ
finde
sweetnesse
and
comfort
in
this
,
that
they
are
out
of
Gods
debt
,
not
in
regard
of
duety
,
thankefulnesse
and
obedience
,
but
in
regard
of
his
curse
and
iudgements
,
they
now
are
no
more
bound
ouer
,
and
lyable
to
the
curse
of
the
law
,
let
as
many
as
truly
belong
to
Christ
,
meditate
and
thinke
on
it
for
their
comfort
.
That
I
will
handle
in
the
next
place
shall
be
that
which
is
offered
from
the
word
(
hand-writing
)
In
that
the
Law
is
called
an
hand-writing
,
an
obligation
or
bond
,
and
that
against
vs
we
are
taught
thus
much
.
That
the
morall
law
is
not
onely
a
bond
of
obedience
,
hut
also
a
bond
of
conuiction
,
a
bond
conuincing
accusing
and
condemning
for
sinne
,
and
binding
to
the
curse
for
the
breach
and
transgression
of
it
,
vnlesse
there
be
a
freedome
from
it
by
Christ
The
morall
Law
not
only
bindes
to
the
obedience
of
it
,
but
to
the
curse
also
for
the
transgression
of
it
,
vnlesse
there
be
a
freedome
from
it
by
Christ
.
as
it
is
in
penall
statutes
in
the
common
wealth
,
men
are
not
onely
bound
to
the
obedience
of
them
,
but
to
the
penalty
for
the
breach
of
thē
,
so
is
it
with
vs
in
respect
of
the
law
of
God
,
we
are
not
only
bound
to
obey
it
but
to
the
penalty
of
it
:
if
we
disobey
it
and
breake
it
,
it
is
the
condition
annexed
to
the
law
,
plainely
propounded
in
the
word
of
God
:
doe
this
and
liue
,
doe
it
not
,
and
die
the
death
,
breake
it
and
thou
art
cursed
,
thou
art
bound
to
the
curse
,
which
is
the
penaltie
of
the
law
:
for
cursed
is
euery
one
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
law
to
do
them
,
it
is
a
cleare
point
and
stands
with
the
tenor
of
the
iustice
of
God
,
that
the
breach
of
the
law
should
bind
men
ouer
to
his
curse
,
vnlesse
there
bee
deliuerance
from
it
by
Christ
.
See
then
the
miserable
condition
of
such
as
are
out
of
Christ
,
The
miserable
condition
of
such
as
bee
out
of
Christ
.
as
all
are
who
liue
in
their
sinnes
,
and
will
not
be
reformed
,
they
are
bound
by
the
law
to
the
curse
of
God
,
(
that
is
)
to
perpetuall
woe
end
misery
both
in
the
time
of
this
life
,
in
the
end
of
this
life
,
and
after
it
is
ended
,
euen
to
Gods
bitter
wrath
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
Oh
that
men
who
liue
in
their
sins
,
would
thinke
on
this
as
they
ought
,
if
they
see
not
themselue●
thus
miserable
in
regard
of
the
curse
,
euen
therein
is
the
curse
already
vpon
them
in
blindnesse
of
minde
,
&
hardnesse
of
heart
,
if
they
see
and
know
their
sins
as
they
cannot
but
see
and
know
them
,
who
haue
beene
often
conuinced
of
them
,
as
their
drunkennesse
,
swearing
,
malitious
dealing
,
couetousnesse
,
vsury
,
seeking
to
Wizards
,
Sabbath
breaking
,
and
the
like
;
if
men
see
these
sinnes
,
and
their
owne
consciences
tell
them
,
they
deserue
the
eternall
wrath
of
God
for
them
,
let
them
then
consider
thus
much
and
remember
it
that
they
are
bound
ouer
to
the
curse
of
the
law
by
a
double
,
yea
by
a
threefold
bond
,
they
are
bound
-
By
the
bond
of
the
Law
.
-
By
the
bond
of
the
Gospell
,
and
-
By
the
bond
of
their
owne
conscience
to
death
and
damnation
,
And
that
this
may
bee
thought
on
with
profite
.
Let
vs
consider
what
a
trouble
the
remembrance
of
sinne
hath
beene
to
the
godly
at
some
times
.
The
remembrance
of
sin
hath
been
very
troublesome
to
the
godly
at
some
times
.
Iob
said
,
God
writ
bitter
things
against
him
;
and
made
him
to
possesse
the
iniquities
of
his
youth
,
Psal
38
3.
Dauid
said
hee
had
no
rest
in
his
bones
because
of
his
sinne
,
and
verse
8.
that
he
roared
for
the
very
griefe
of
his
heart
;
if
the
memory
of
sinne
be
such
a
trouble
to
the
godly
,
oh
what
a
racke
will
it
bee
one
day
to
him
that
hath
it
in
full
force
against
him
,
hee
that
besides
the
bond
of
the
law
,
the
bond
of
the
Gospell
,
hath
the
bond
of
his
owne
conscience
binding
him
ouer
to
death
and
damnation
,
surely
when
the
Lord
shall
let
loose
the
corde
of
his
conscience
who
is
out
of
Christ
,
though
it
bee
in
the
middest
of
his
iolity
,
he
shall
find
it
will
bee
as
the
hand-writing
that
Belshatzar
saw
,
Dan
.
5.6
.
it
wil
change
the
coppy
of
his
countenance
,
lose
his
ioints
and
his
knees
will
smite
one
against
the
other
,
yea
he
shall
feele
the
flames
of
hell
fire
flashing
vpon
his
soule
&
conscience
,
thinke
on
this
all
you
that
now
please
your selues
in
a
course
of
sinne
.
Come
we
to
a
second
vse
,
is
it
so
that
the
law
is
a
bond
binding
ouer
to
the
curse
for
the
breach
of
it
,
vnlesse
there
be
freedome
from
it
by
Christ
,
then
let
the
law
bee
as
the
Apostle
cals
it
.
Gal.
3.24
.
our
scholemaster
to
bring
vs
to
Christ
;
The
Lawe
ought
to
bee
our
Schoolemaster
to
bring
vs
to
Christ
.
let
the
whipping
and
terrors
of
the
law
driue
vs
from
it selfe
to
the
throne
of
grace
and
mercy
,
and
for
encouragement
,
know
we
that
the
end
of
conuiction
by
the
law
is
,
that
the
promise
of
mercy
may
bee
giuen
to
them
that
beleeue
as
the
Apostle
hath
taught
vs
,
Gal.
3.22
.
the
law
concludes
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
be
giuen
to
them
that
beleeue
,
Know
then
that
the
terrors
of
the
law
threatning
the
curse
and
perdition
,
must
be
a
preparatiue
to
saluation
▪
it
must
driue
vs
from
the
law
to
Christ
;
that
hee
may
be
our
Sauiour
:
When
therefore
the
Law
doth
conuince
and
accuse
thee
of
sinne
,
arraigne
thee
at
the
barre
of
Gods
iudgement
,
and
fill
thy
soule
with
terrour
,
appeale
from
it
,
and
goe
to
Christ
,
and
beleeue
in
him
,
and
that
with
such
a
faith
as
is
ioined
with
hope
,
loue
,
and
new
obedience
,
and
the
promise
of
pardon
and
life
euerlasting
shall
certainly
be
giuen
to
thee
.
The
next
thing
that
by
order
of
the
words
wee
are
led
to
consider
,
is
the
word
(
Ordinances
)
and
therein
to
shew
the
abrogation
of
the
Law
of
Ceremonies
,
but
wee
shall
more
fitly
handle
that
,
Vers
.
17.
The
next
thing
,
I
will
handle
,
shall
be
that
,
which
the
words
following
doe
offer
to
our
consideration
(
That
was
against
vs
,
or
which
was
contrary
to
vs
)
I
take
those
words
together
,
because
the
latter
are
but
an
expressing
of
the
former
in
other
termes
,
and
all
one
in
effect
,
the
meaning
I
shewed
to
bee
this
,
so
farre
foorth
as
the
Law
did
conuince
of
sinne
,
and
as
a
bond
binds
ouer
to
the
punishment
of
sinne
.
Hence
then
it
is
cleare
.
That
Christ
hath
remoued
and
taken
away
the
morall
Law
of
God
,
from
the
chosen
of
God
,
Christ
hath
taken
away
the
rigour
and
cursse
of
the
morall
Law
from
Gods
chosen
.
and
freed
them
from
it
,
not
in
regard
of
obedience
,
or
as
a
rule
of
obedience
and
the
duties
of
loue
both
to
God
and
men
,
but
in
regard
of
the
rigour
and
curse
of
it
,
as
it
is
a
rule
of
good
life
.
it
is
perpetuall
,
it
continues
for
euer
,
and
admits
no
abrogation
.
Our
Sauiour
Christ
saith
,
Matth
.
5.17
.
He
came
not
to
destroy
the
Law
,
but
to
fulfill
it
.
And
the
Apostle
,
Rom.
3.31
.
Doe
we
make
the
Law
of
none
effect
through
faith
?
God
forbid
:
yea
,
wee
establish
the
Law
;
the
Law
then
as
it
is
a
rule
of
good
duties
,
both
to
God
and
men
,
is
vnchangeable
,
not
abrogated
by
Christ
,
but
in
the
rigour
of
it
,
requiring
of
vs
in
this
life
exact
and
perfect
obedience
,
and
that
personall
,
that
a
man
in
his
owne
person
fulfill
it
,
and
for
matter
and
manner
doe
perfectly
all
things
contained
in
it
,
and
in
the
threatning
,
inexorable
seuerity
and
curse
of
it
,
as
it
doth
either
conuince
of
sinne
for
the
least
breach
of
it
,
or
as
it
binderh
to
the
curse
,
for
the
transgression
of
it
;
so
it
is
against
vs
,
and
contrary
to
vs
,
and
so
it
is
taken
away
and
remoued
by
Christ
.
The
Apostle
saith
,
Rom
6.14
.
Yee
are
vnder
the
Law
,
as
many
as
belong
to
Christ
are
not
vnder
the
Law
,
(
that
is
)
vnder
the
rigour
of
the
Law
;
God
doth
not
examine
their
obedience
according
to
the
strict
rule
of
the
Law
,
but
is
pleased
through
his
grace
in
Christ
,
to
accept
their
sincere
,
though
imperfect
obedience
,
Gal.
3.13
.
It
is
most
plaine
,
that
Christ
hath
redeemed
vs
from
the
curse
of
the
Lawe
,
when
he
was
made
a
curse
for
vs
,
(
for
it
is
written
)
Cursed
is
euery
one
that
hangeth
on
tree
,
and
Gal.
4.4.5
.
That
hee
became
subiect
to
the
Law
that
hee
might
redeeme
them
which
were
veder
the
Law
,
that
is
,
them
that
were
vnder
the
yoake
and
bondage
of
the
Law
,
and
especially
vnder
the
curse
of
it
,
that
hee
might
redeeme
them
from
vnder
the
bondage
and
curse
of
the
Lawe
:
it
is
then
a
cleare
point
.
That
Christ
hath
freed
Gods
chosen
from
the
rigour
and
curse
of
the
morall
Law
of
God
.
Come
we
to
the
vse
of
it
:
and
first
,
this
doctrine
may
discouer
vnto
vs
the
vaine
shift
,
and
pernicious
illusion
of
many
in
the
world
,
who
to
iustifie
and
maintaine
their
loosenesse
of
life
,
Discouery
of
the
vaine
shift
vsed
by
many
to
maintaine
their
loosenes
of
life
.
and
carelesse
contempt
of
the
will
of
God
,
and
to
exempt
themselues
from
all
holy
obedience
,
sticke
not
to
charge
the
Lawes
and
Commandements
of
God
with
too
much
rigour
,
and
too
much
strictnesse
;
yea
they
dare
say
,
in
plaine
termes
,
the
Preachers
of
the
word
in
vrging
good
duties
vpon
them
,
lay
too
much
vppon
them
,
and
doe
too
much
restraine
them
of
their
pleasures
and
profits
,
of
liberty
in
speaches
,
and
freedome
in
apparell
,
and
such
like
;
to
giue
instance
in
some
particulars
,
will
not
the
drunkard
and
sensuall
person
say
,
he
must
follow
his
pleasures
,
and
take
his
delight
among
his
companions
,
abridge
him
of
that
,
and
take
away
his
life
.
Will
not
the
proud
person
,
man
or
woman
,
say
,
they
must
needes
follow
the
fashion
,
they
must
bee
like
others
,
or
else
bee
counted
no
body
in
the
world
:
and
what
is
the
plea
of
couetous
persons
that
will
be
rich
,
howsoeuer
they
get
it
,
forsooth
,
we
must
vse
what
meanes
we
can
for
our
state
,
&
make
the
most
of
our
own
:
and
what
say
swearers
,
&
blasphemers
,
Oh
we
cannot
alwaies
auoid
an
oath
,
it
is
but
a
smal
matter
now
and
then
to
rap
out
an
oath
,
&
to
sweare
a
little
:
and
generally
what
say
al
loose
liuers
,
&
prophane
persons
,
but
this
;
the
Preachers
would
haue
vs
become
saints
on
earth
,
but
it
will
not
be
,
our
nature
cannot
like
of
such
strictnesse
.
Now
,
what
is
this
(
I
beseech
you
)
but
,
as
if
they
should
say
the
law
of
God
,
the
rule
of
holy
and
good
life
is
too
rigorous
,
and
too
intollerable
,
and
wee
cannot
endure
it
:
yea
,
what
is
this
but
a
plaine
euidence
that
they
belong
not
to
Christ
,
for
there
is
no
rigour
in
the
Law
to
them
that
are
in
Christ
.
If
then
we
hold
the
law
too
rigorous
and
strict
,
wee
make
an
argument
against
our selues
,
wee
conclude
,
our selues
not
to
belong
to
Christ
,
and
of
our
owne
mouthes
will
the
Lord
one
day
iudge
vs
;
thinke
on
it
all
you
whosoeuer
you
be
that
are
euer
carping
and
cauelling
and
excepting
against
some
thing
in
each
Commandement
of
GOD
as
too
hard
,
too
strict
,
and
too
rigorous
.
And
now
to
speake
something
on
the
other
side
,
for
the
comfort
and
encouragement
of
such
as
are
in
Christ
,
and
endeauour
to
obey
the
will
of
God
in
all
things
,
without
any
reasoning
and
without
disputing
against
it
.
Let
them
know
for
their
comfort
,
that
though
they
performe
not
good
duties
perfectly
,
yet
their
practise
of
them
faithfully
is
pleasing
to
God
,
Comfort
to
such
as
are
in
Christ
,
their
faithfull
practise
of
good
duties
though
it
bee
vnperfect
,
yet
it
is
pleasing
to
God
.
though
they
cast
not
off
all
euill
fully
,
as
they
desire
;
yet
true
resistance
of
it
with
hatred
,
is
accepted
of
the
Lord
,
though
they
haue
so
many
infirmities
as
doe
make
them
often
to
sinne
,
and
to
come
short
of
perfection
in
their
best
actions
;
yet
the
Lord
will
not
examine
their
actions
according
to
the
strict
rule
of
his
Law
.
They
are
freed
by
Christ
from
the
rigour
of
the
law
and
their
imperfect
obedience
to
the
Law
is
dead
in
the
bloud
of
Christ
,
and
so
made
,
not
(
as
the
Papists
teach
)
meritorious
,
but
pleasing
to
God
,
their
failings
besides
their
purpose
shall
neuer
be
laid
to
their
charge
,
the
Lord
will
accept
their
will
and
sincere
affection
to
obey
him
in
all
things
,
as
obedience
acceptable
to
him
,
for
that
is
the
worke
of
God
in
them
,
hee
works
that
affection
in
them
,
and
know
it
for
a
certaine
truth
,
God
will
approue
thee
for
his
own
worke
found
in
thee
,
and
not
reiect
thee
for
thine
,
hee
hath
wrought
in
thee
a
will
to
obey
him
,
hee
will
not
cast
thee
off
because
of
thy
weaknesse
,
but
will
accept
thy
will
to
obey
,
for
obedience
it selfe
,
and
will
spare
thee
in
regard
of
thy
weakenesse
,
as
a
man
spareth
his
own
childe
,
they
are
the
Lords
owne
words
vttered
by
the
mouth
of
his
Prophet
,
Mal
.
3.17
.
a
man
seeing
the
willingnesse
of
his
childe
to
doe
that
hee
bids
him
though
not
able
to
do
it
,
is
content
to
accept
it
as
the
deed
it selfe
:
so
doth
God
deale
with
his
children
,
which
may
be
an
excellent
comfort
and
encouragement
to
all
that
are
in
Christ
,
to
goe
on
in
walking
humbly
before
the
Lord
and
endeauoring
to
keepe
faith
and
a
good
conscience
.
Againe
,
is
it
so
that
Christ
hath
freed
Gods
chosen
from
the
curse
of
the
Law
,
then
let
as
many
as
truely
beleeue
in
Christ
,
learne
not
to
feare
any
euill
ouermuch
,
Such
as
truely
beleeue
in
Christ
,
must
learne
not
to
feare
any
euill
ouermuch
.
as
reuiling
,
cursings
of
ill
tongs
witchcraft
,
plague
,
pestilence
famine
,
sword
,
or
death
it selfe
,
for
why
,
the
curse
which
makes
all
these
and
other
like
things
hurtfull
is
remoued
from
them
,
that
are
in
Christ
.
Therefore
let
not
them
feare
these
things
before
they
come
,
nor
bee
discouraged
when
they
fall
vpon
them
.
We
read
Heb
.
11.36.37.38
.
That
such
as
were
renouned
for
their
faith
in
Christ
and
through
faith
obtained
a
good
report
,
were
tried
by
mockings
and
scourgings
;
yea
,
moreouer
by
bonds
and
imprisonment
,
they
were
stoned
,
they
were
heawen
asunder
,
and
had
their
bones
broken
,
&c.
Let
vs
then
bee
strengthned
by
this
cloud
of
witnesses
,
as
the
holy
Ghost
calles
it
.
Heb
.
12.
First
,
Against
feare
of
any
euill
that
may
befall
vs
although
it
be
so
,
that
wee
bee
taken
away
through
want
of
food
in
time
of
dearth
,
or
by
plague
or
pestilence
,
or
by
any
other
meanes
;
yet
remember
this
,
if
we
be
in
Christ
,
the
venome
and
sting
of
these
things
is
remooued
from
vs
and
they
fall
not
vpon
vs
,
as
a
curse
,
indeed
if
wee
bee
out
of
Christ
,
these
things
are
but
praeludia
,
forerunners
of
further
woe
and
misery
,
such
as
liue
in
their
sinnes
,
and
are
out
of
Christ
their
condition
is
fearefull
:
Note
.
let
them
know
to
their
terror
,
that
,
as
they
that
are
in
Christ
haue
no
law
written
against
them
,
the
handwriting
that
was
against
them
is
blotted
out
and
cancelled
,
so
they
that
bee
out
of
Christ
,
haue
the
Law
in
full
force
and
strength
against
them
,
they
are
subiect
to
the
rigour
of
the
Law
;
yea
which
is
more
;
they
haue
no
Gospell
written
for
them
,
for
the
comforts
and
sweete
promises
of
the
Gospell
belong
to
none
,
but
to
them
that
are
in
Christ
;
the
Gospell
in
it selfe
which
is
the
sweet
couenant
of
grace
,
to
them
that
are
out
of
Christ
,
is
a
word
of
bitternesse
,
a
word
of
terror
,
and
further
increase
of
iudgement
,
because
they
beleeue
it
not
,
and
the
seales
of
that
couenant
,
the
Sacraments
receiued
by
them
,
become
seales
of
their
iudgement
and
damnation
,
1
Cor
.
11.29
.
In
beeing
pertakers
of
them
,
they
eate
and
drinke
iudgement
and
the
curse
of
God
to
themselues
,
and
there
is
but
a
step
betweene
them
and
hel
,
&
there
is
no
other
difference
between
them
and
those
that
now
lie
frying
in
Hel
fire
;
but
this
,
that
they
are
past
recouery
,
and
these
,
in
the
great
patience
and
long
suffering
of
God
,
are
suffered
yet
for
a
time
,
(
how
long
or
how
short
none
knowes
but
the
Lord
)
to
see
if
they
will
accept
of
life
and
saluation
offered
them
,
which
is
a
thing
to
be
thought
on
with
trembling
;
yea
,
such
a
thing
as
may
moue
the
most
wicked
and
prophane
person
,
man
or
woman
in
the
world
if
the
Deuill
haue
not
taken
full
possesssion
of
their
soules
,
to
bethinke
themselues
of
speedy
reformation
.
Come
we
to
the
degrees
by
which
the
Apostle
setteth
downe
the
cancelling
of
the
hand
writing
that
was
against
vs.
1
He
saith
,
Christ
hath
put
it
out
.
2
He
addes
further
,
he
hath
euen
taken
it
out
of
the
way
.
And
not
content
with
that
hee
goeth
a
steppe
higher
,
3
And
saith
,
he
fastned
it
vpon
the
Crosse
.
Wee
are
in
generall
to
marke
the
amplification
of
this
point
,
the
Apostle
thought
it
not
sufficient
to
say
,
wee
haue
grace
and
full
remission
of
all
our
sinnes
,
but
subioines
to
that
.
That
the
Bill
or
Bond
which
did
conuince
vs
of
sinne
,
and
bind
vs
ouer
to
the
punishment
,
is
blotted
out
.
Yea
,
but
might
some
say
,
though
it
be
blotted
out
,
yet
some
controuersie
may
arise
betweene
▪
the
creditor
and
the
debtor
about
it
.
The
Apostle
preuents
this
,
and
saith
,
Christ
hath
euen
taken
away
the
matter
of
difference
.
Yea
,
but
might
some
say
,
what
if
it
bee
but
kept
hid
in
some
place
for
a
time
.
This
also
the
Apostle
meets
withall
,
and
saith
,
we
need
not
doubt
any
such
matter
for
Christ
hath
fastned
it
to
the
Crosse
,
and
torne
it
in
peeces
with
the
nailes
of
his
crosse
;
hence
wee
may
easily
gather
this
generall
conclu
:
sion
.
That
the
word
of
God
is
able
to
resolue
vs
all
difficulties
,
and
to
answer
all
occurring
doubts
,
of
the
flesh
whatsoeuer
.
But
I
will
hold
to
the
particular
heere
intended
by
the
Apostle
:
hence
it
followeth
necessarily
.
If
we
truely
beleeue
in
Christ
wee
are
to
be
fully
resolued
of
the
pardon
of
all
our
sinnes
,
True
beleeuers
are
to
be
fully
resolued
of
the
pardon
of
all
their
sinnes
.
and
not
to
doubt
of
it
,
wee
must
bee
fully
perswaded
of
the
truth
of
the
whole
word
of
God
,
but
especially
of
those
things
be
they
threatnings
or
promises
which
the
spirit
of
God
hath
much
beaten
vpon
,
and
vrged
with
much
amplyfication
.
Hath
the
holy
Ghost
been
carefull
to
take
away
all
scruple
and
to
answer
all
doubts
against
full
satisfaction
for
the
sinnes
of
Gods
chosen
,
and
assurance
of
the
pardon
of
them
to
them
that
are
in
Christ
,
and
shall
we
beleeuing
in
Christ
make
doubt
of
it
?
Surely
it
must
needs
be
a
satanicall
Spirit
that
shall
contradict
the
Spirit
of
God
,
in
so
plaine
and
plentifull
euidence
of
truth
;
and
indeed
it
is
the
spirit
of
Antichrist
that
doth
gaine
say
it
.
The
Papists
teach
,
we
can
haue
no
assurance
by
faith
,
that
our
sinnes
are
forgiuen
vs
,
It
is
the
spirit
of
Antichrist
that
teacheth
that
true
beleeuers
cannot
be
assured
by
faith
of
the
pardon
of
their
sinnes
.
and
one
of
their
cauelling
obiections
is
this
.
Wee
are
to
pray
for
the
pardon
of
our
sinnes
euery
day
,
and
to
say
,
forgiue
vs
our
trespasses
;
therefore
wee
cannot
be
assured
of
the
pardon
of
them
,
if
we
could
,
then
we
neede
not
pray
for
it
.
It
is
a
needlesse
thing
(
say
they
)
to
pray
for
that
we
are
already
sure
of
,
as
to
pray
that
God
would
make
Christ
his
sonne
,
to
be
incarnate
,
or
the
like
.
I
answer
,
indeed
if
we
had
such
assurance
of
the
pardon
of
sinne
,
as
were
void
of
all
doubting
,
it
were
needlesse
to
pray
for
it
,
but
our
assurance
in
this
life
is
mingled
with
some
doubting
,
with
the
greatest
measure
of
assurance
,
there
is
some
doubting
through
our
corruption
.
Therefore
it
is
not
needlesse
,
notwithstanding
our
assurance
,
to
pray
daily
for
the
pardon
of
our
sinnes
,
they
may
stand
together
,
and
it
remaines
a
truth
that
wee
may
haue
assurance
by
faith
of
the
pardon
of
our
sinnes
;
yea
,
the
Lord
would
haue
his
children
so
sure
of
the
pardon
of
their
sins
whereof
he
giues
them
a
dislike
and
true
abhorring
,
as
he
would
haue
it
an
article
of
their
faith
and
hath
giuen
his
sacraments
to
seale
vp
to
them
that
assurance
.
One
thing
more
obserue
wee
,
from
these
degrees
by
which
the
Apostle
sets
downe
the
cancelling
of
that
hand
writing
that
was
against
vs
,
wee
are
to
marke
that
the
Apostle
ioines
these
three
things
together
.
-
1
Blotting
out
that
hand
working
.
-
2
Taking
it
out
of
the
way
,
and
-
3
Fastning
it
to
the
crosse
.
As
indeed
signifying
one
and
the
same
thing
in
substance
(
namely
)
this
That
Christ
hath
remoued
from
the
chosen
of
God
the
rigour
and
curse
of
the
Law
:
so
as
now
it
hath
no
power
ouer
them
and
shall
neuer
hurt
them
.
And
this
is
amplified
by
the
Apostle
in
regard
of
our
weakenesse
with
this
variety
of
phrase
,
that
Christ
hath
blotted
out
the
hand
writing
,
taken
it
away
,
fastned
it
to
the
crosse
,
ascending
thus
by
degrees
,
but
meaning
one
and
the
same
thing
,
this
is
to
be
obserued
to
this
purpose
,
it
may
teach
vs
:
That
the
phrases
and
formes
of
speach
vsed
in
Scripture
of
blotting
out
sinnes
,
taking
them
away
like
a
cloud
or
mist
drawing
them
in
the
bottome
of
the
sea
,
not
imputing
them
,
hiding
and
couering
them
,
and
the
like
,
all
of
them
come
to
this
meaning
,
that
sinne
is
quite
taken
away
,
and
shall
neuer
hurt
them
that
haue
it
blotted
out
,
couered
,
or
not
imputed
vnto
them
.
The
phrases
and
formes
of
speech
vsed
in
Scripture
,
of
blotting
out
sinnes
,
of
taking
them
away
like
a
cloud
,
and
the
like
,
signifie
thus
much
,
that
sinne
is
quite
taken
away
and
shall
neuer
hurt
them
that
bee
in
Christ
.
It
is
all
one
with
this
,
that
their
sinnes
are
fastned
and
nailed
to
the
Crosse
,
for
wee
see
the
Apostle
ioines
these
together
,
blotting
out
,
taking
away
,
and
fastning
to
the
Crosse
,
as
all
comming
to
one
purpose
;
wickedly
,
and
therefore
most
iniuriously
deale
the
Papists
with
vs
,
in
charging
vs
to
make
a
iustified
man
,
but
as
a
whited
tombe
faire
without
and
foule
within
,
and
why
so
?
Forsooth
,
because
wee
teach
according
to
the
phrase
of
the
Scripture
,
that
a
man
iustified
hath
his
sinnes
couered
and
not
imputed
vnto
him
,
Remouall
of
a
wicked
slander
which
the
Papists
cast
vpon
vs.
but
the
merit
of
Christ
his
death
imputed
for
the
pardon
of
them
.
This
,
saith
the
Papist
is
to
make
a
iustified
man
like
to
a
sepulchre
whited
without
with
an
imputed
iustice
,
but
within
full
of
iniquity
and
disorder
;
a
meere
shift
and
cauelling
slander
,
for
to
haue
some
hid
and
couered
(
as
we
see
)
according
to
the
phrase
of
Scripture
,
is
not
(
as
they
grossely
imagine
)
to
haue
it
cloaked
,
or
as
it
were
varnished
ouer
with
a
faire
colour
,
it
still
remaining
vnder
that
colour
,
no
,
no
,
it
is
to
haue
it
quite
remoued
,
and
taken
away
in
the
punishment
of
it
;
for
indeed
nothing
can
be
hid
from
Gods
sight
:
when
therefore
sinne
is
said
to
be
hid
or
couered
in
respect
of
God
,
the
meaning
must
needes
be
,
it
is
quite
taken
away
,
it
is
as
if
it
had
neuer
beene
,
and
let
not
the
Papists
by
any
cauill
they
can
deuise
,
driue
vs
from
this
truth
and
from
the
comfort
of
it
which
is
this
.
If
the
Lord
impute
not
sinne
,
we
are
to
know
,
Note
.
he
will
neuer
punish
it
,
if
he
remember
it
not
,
certainely
he
will
neuer
reuenge
it
:
if
he
couer
our
sins
,
without
question
he
will
neuer
call
them
to
iudgement
,
they
are
taken
out
of
the
way
and
fastned
to
the
Crosse
,
and
shall
neuer
bee
laid
to
our
charge
.
Come
wee
now
to
the
very
last
words
of
this
Verse
,
wherein
(
as
I
said
)
is
implied
the
meanes
by
which
Christ
cancelled
the
handwriting
that
was
against
vs
(
namely
)
his
Crosse
,
Interpretation
.
by
the
Crosse
we
are
to
vnderstand
Christ
his
suffering
death
vpon
the
Crosse
;
that
Christ
by
dying
on
the
Crosse
,
did
by
that
his
death
,
blot
out
,
take
away
and
cancell
the
handwriting
that
was
against
vs
,
the
very
same
nailes
that
were
driuen
into
his
hands
and
his
feete
,
were
by
him
driuen
thorow
that
hand-writing
:
the
meaning
is
in
a
word
,
that
the
very
death
,
that
Christ
died
on
the
Crosse
,
was
an
vtter
abolishing
and
taking
away
of
the
hand-writing
that
was
against
the
chosen
of
God
.
We
are
heere
first
to
marke
,
that
the
Apostle
doth
ascribe
the
remouall
,
and
the
taking
away
of
the
hand-writing
that
was
against
vs
,
not
to
the
life
of
Christ
,
but
to
his
death
;
not
to
his
actiue
obedience
,
but
to
his
passiue
,
to
his
suffering
death
on
the
Crosse
.
Hence
we
may
conclude
and
easily
gather
.
That
Christ
his
actiue
obedience
,
the
obedience
of
his
life
,
did
not
purchase
and
procure
the
taking
away
of
the
sinnes
of
Gods
chosen
,
and
of
the
curse
due
to
them
for
their
sinnes
;
but
his
passiue
obedience
,
Christ
his
actiue
obedience
did
not
purchase
the
taking
away
of
the
guilt
and
punishment
due
to
Gods
chosen
for
their
sinnes
,
but
his
passiue
obedience
.
his
death
and
suffering
;
though
Christ
his
actiue
obedience
was
most
exact
and
perfect
,
and
he
in
his
life
fulfilled
the
whole
Law
of
God
perfectly
,
yet
was
not
that
perfect
,
legall
and
meritorious
obedience
of
his
,
sufficient
to
procure
remission
of
sinnes
,
freedome
from
the
curse
of
the
Law
;
hee
must
ouer
and
besides
that
,
suffer
death
,
euen
the
cursed
death
of
the
Crosse
,
and
beare
in
his
body
and
soule
the
extremity
of
Gods
wrath
,
before
he
could
satisfie
Gods
iustice
for
the
sinnes
of
his
chosen
:
and
therefore
it
is
said
Isai
.
53.5
.
That
he
was
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
And
the
Apostle
,
1.
Pet
.
2.24
.
saith
,
He
bare
our
sinnes
in
his
body
on
the
tree
.
I
may
safely
say
it
and
deliuer
it
as
a
certaine
truth
,
wee
shall
not
finde
in
any
place
of
the
Scripture
that
remission
of
sinnes
and
remoual
of
the
curse
is
ascribed
to
the
actiue
obedience
of
Christ
,
but
is
euer
attributed
to
his
death
and
to
his
passion
.
See
then
the
intollerable
pride
of
the
papists
,
who
dare
challenge
remission
of
sinnes
,
for
some
thing
done
by
themselues
;
Discouerie
of
the
monstrous
pride
of
the
Papists
challenging
remission
of
sins
for
something
done
by
themselues
.
yea
,
for
some
things
done
by
themselues
,
which
they
haue
no
warrant
in
the
word
of
God
,
but
meerely
deuised
by
themselues
,
as
their
pilgrimages
,
wilfull
pouerty
,
vow
of
single
life
,
and
the
like
,
they
dare
challenge
pardon
of
sinnes
for
these
things
,
and
stand
vpon
it
,
that
they
purchase
and
procure
remission
of
sinnes
by
them
.
Oh
the
height
of
pride
in
these
men
,
Iesus
Christ
the
righteous
did
not
purchase
remission
of
sinnes
by
his
perfect
fufilling
of
the
Law
in
his
life
,
and
yet
the
proud
Papist
shall
challenge
it
for
his
will
worship
,
and
deuised
obedience
,
which
indeed
is
most
hatefull
,
and
a
most
abominable
pride
and
presumption
.
The
next
thing
that
is
offered
to
our
consideration
,
from
this
word
(
Crosse
)
is
,
that
which
the
Apostle
thereby
entends
(
namely
)
this
.
That
Christ
his
death
,
his
suffering
and
shedding
of
his
bloud
on
the
crosse
,
is
the
onely
meanes
and
meritorious
cause
of
remouing
the
rigor
and
curse
of
the
Law
from
Gods
chosen
,
Onely
by
the
death
of
Christ
vpon
the
crosse
was
the
rigour
&
cursse
of
the
Law
remoued
from
Gods
chosen
.
onely
by
the
death
of
Christ
on
the
crosse
is
the
handwriting
blotted
out
and
quite
remoued
,
and
taken
away
from
the
chosen
of
God
,
for
why
?
Christ
on
the
Crosse
stood
in
steed
of
Gods
chosen
,
he
was
their
surety
.
Heb
.
7.22
.
And
when
he
stood
on
the
Crosse
then
onely
he
vnder-went
the
curse
for
them
;
the
Apostle
shewes
it
most
plainely
,
Gal.
3.13
.
he
saith
Christ
redeemed
them
from
the
curse
,
but
when
?
Euen
then
,
saith
the
Apostle
,
when
he
was
made
a
curse
for
them
,
and
when
was
that
?
Surely
then
,
when
he
hung
on
the
crosse
for
so
it
followeth
in
the
proofe
of
the
Apostle
,
in
the
words
following
;
for
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
tree
.
He
redeemed
them
from
the
curse
,
euen
then
,
when
he
was
made
a
curse
for
them
,
and
that
was
when
he
hung
on
the
Crosse
,
which
is
a
most
plaine
and
pregnant
proofe
of
this
point
,
that
onely
by
the
death
of
Christ
on
the
Crosse
,
the
rigour
and
curse
of
the
Law
was
remoued
from
Gods
chosen
.
How
then
was
it
remoued
from
them
that
liued
before
the
death
of
Christ
?
I
answer
,
euen
by
the
death
of
Christ
to
come
,
his
death
was
as
effectuall
to
take
away
the
curse
from
al
Gods
chosen
before
the
death
of
Christ
,
as
it
was
when
he
hung
on
the
Crosse
,
for
hee
was
the
Lambe
slaine
from
the
beginning
of
the
world
.
We
must
goe
to
the
crosse
of
Iesus
Christ
if
we
will
find
deliuerance
from
the
curse
and
from
the
venome
and
sting
of
any
trouble
or
calamity
.
Reuel
.
13.8
.
First
then
,
hence
we
learne
,
whither
wee
are
to
goe
to
bee
freed
from
the
curse
,
whither
to
goe
to
finde
deliuerance
from
the
venome
&
sting
of
any
trouble
or
calamitie
that
shall
befal
vs
(
namely
)
to
the
Crosse
of
Iesus
Christ
,
when
thou
art
sicke
or
cast
,
into
any
trouble
whatsoeuer
,
if
thou
desire
to
haue
the
bitternes
and
curse
of
that
trouble
remooued
,
then
seeke
thou
to
the
Crosse
of
Iesus
Christ
.
How
is
that
to
be
done
may
some
say
?
I
answer
,
the
first
thing
thou
doest
in
time
of
thy
distresse
,
let
it
be
this
,
euen
an
earnest
suite
put
vp
to
God
for
the
pardon
of
thy
sinnes
,
in
the
bloud
of
Iesus
Christ
;
seeke
to
the
Crosse
of
Christ
for
remission
of
thy
sinnes
,
and
especially
for
that
sinne
thou
thinkest
is
the
cause
of
thy
trouble
;
and
neuer
rest
seeking
and
suing
to
the
Lord
till
it
please
him
to
giue
thee
some
assurance
of
the
pardon
of
thy
sinnes
,
and
then
thou
shalt
bee
sure
,
though
thy
trouble
bee
still
continued
on
thee
,
yet
the
venome
and
bitternesse
of
that
trouble
is
remooued
from
thee
,
and
it
shall
not
hurt
thee
,
and
without
this
thou
shalt
finde
no
comfort
in
the
time
of
thy
trouble
,
and
though
thou
beest
deliuered
from
it
,
yet
will
it
bee
but
in
iudgement
,
not
in
mercy
,
as
it
was
with
Pharaoh
,
so
shall
it
bee
with
thee
:
one
trouble
shall
follow
in
the
necke
of
an
other
,
till
thou
be
destroied
.
Learne
then
in
time
of
thy
distresse
to
goe
to
the
Crosse
of
Iesus
Christ
for
ease
and
comfort
,
and
then
thou
shalt
be
sure
,
whether
it
be
continuance
of
that
distresse
,
or
deliuerance
from
it
,
it
will
be
in
mercy
and
not
in
iudgement
.
Againe
,
is
it
so
that
onely
by
the
death
of
Christ
on
the
Crosse
,
the
rigour
and
curse
of
the
Law
is
remooued
and
taken
away
;
then
let
vs
know
,
that
if
wee
looke
for
freedome
from
the
curse
of
the
Law
,
it
must
be
by
faith
in
the
death
of
Christ
,
If
wee
looke
for
freedome
from
the
curse
of
the
law
,
it
must
bee
by
faith
in
the
death
of
Christ
.
euen
by
faith
in
Christ
crucified
onely
;
by
the
death
of
Christ
on
the
Crosse
is
the
curse
of
the
Lawe
remoued
;
so
farre
forth
then
as
we
haue
part
in
his
death
by
faith
,
so
far
we
are
freed
from
the
curse
of
the
Law
,
&
that
wee
deceiue
not
our selues
in
this
point
;
(
for
heerein
euery
one
will
flatter
and
sooth
vp
himselfe
,
and
thinke
that
he
hath
faith
in
the
blood
of
Christ
,
and
presume
to
come
to
the
Sacrament
,
wherein
faith
is
especially
directed
to
the
passion
of
Christ
)
That
we
therefore
deceiue
not
our selues
,
Speciall
directions
in
this
point
.
know
it
for
a
truth
,
wee
can
neuer
haue
faith
in
the
bloud
of
Christ
vnlesse
we
be
further
enlightned
then
nature
can
afford
,
&
be
made
to
see
the
sinnes
of
our
hearts
and
liues
;
yea
,
to
see
our
particular
sinnes
:
the
vilest
wretch
that
liues
can
in
generall
say
,
he
is
a
sinner
,
but
our
sight
of
sinne
must
bee
speciall
;
we
must
see
our
particular
sinnes
,
and
wee
must
see
them
together
with
the
curse
and
iudgements
of
God
,
attending
vpon
them
;
that
we
may
be
humbled
for
them
,
and
finde
our selues
stand
in
need
of
the
blood
of
Christ
,
for
the
pardon
of
them
:
many
mens
consciences
can
tell
them
of
their
particular
sinnes
,
and
yet
they
are
not
humbled
for
them
,
what
is
the
cause
?
Surely
,
because
they
see
them
not
together
with
the
curse
of
God
due
vnto
them
,
they
blesse
themselues
in
their
hearts
,
and
say
,
wee
shall
haue
peace
,
although
wee
walke
according
to
stubbornesse
of
our
owne
hearts
,
thus
adding
drunkennesse
to
thirst
,
as
it
is
,
Deut.
29.19
.
Men
naturally
say
in
their
hearts
the
curses
of
the
Law
are
foolishnes
,
and
deride
the
iudgements
threatned
against
them
for
their
sinnes
,
with
the
wicked
which
say
,
Isay
5.19
.
Let
him
make
speed
,
let
him
hasten
his
worke
that
we
may
see
it
,
and
let
the
councell
of
the
of
the
holy
one
of
Israel
draw
neere
and
come
,
that
we
may
know
it
.
Labour
then
to
see
thy
particular
sins
,
and
to
see
them
together
with
the
curse
due
vnro
them
,
that
so
thou
maist
be
humbled
and
find
thy selfe
stand
in
need
of
the
blood
of
Christ
,
this
is
the
way
to
prepare
thy
heart
for
the
worke
of
faith
;
and
if
thy
heart
be
thus
prepared
and
humbled
,
no
doubt
the
Lord
will
worke
faith
in
thee
,
to
apprehend
the
merit
of
Christ
his
death
for
the
pardon
of
thy
sins
and
thou
shalt
be
freed
from
the
curse
of
the
Law
,
and
then
thou
comming
to
the
Sacrament
shalt
to
thy
comfort
find
thy
faith
in
the
bloud
of
Christ
strengthened
and
confirmed
;
and
the
Sacrament
shall
be
to
thee
a
seale
of
that
righteousnesse
that
is
by
faith
in
Christ
Iesus
.
VER
.
15.
And
hath
spoiled
the
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
;
and
hath
triumphed
ouer
them
in
the
same
crosse
.
In
this
Verse
is
a
further
amplification
of
the
effect
of
Christ
his
death
on
the
Crosse
spoken
of
in
the
Verse
before
,
and
that
by
a
comparison
of
the
greater
to
the
lesse
on
this
manner
.
Christ
by
his
death
on
the
Crosse
hath
not
onely
cancelled
the
hand-writing
that
was
against
vs
and
taken
that
out
of
the
way
and
fastned
it
vpon
his
crosse
,
but
by
the
same
death
hath
vanquished
the
Deuill
,
and
the
powers
of
Hell
,
and
triumphed
ouer
them
.
Wherein
is
also
a
preuention
of
a
secret
obiection
touching
the
ignominy
of
the
Crosse
;
for
some
might
happily
thinke
in
that
Christ
was
brought
to
that
ignominious
and
cursed
death
of
the
Crosse
,
that
the
Deuils
had
a
great
hand
ouer
him
;
this
the
Apostle
preuents
setting
against
it
Christ
his
victory
and
triumph
on
the
Crosse
,
that
thereby
he
foiled
them
,
and
gaue
them
their
vtter
ouerthrow
,
and
had
a
full
,
absolute
,
and
glorious
victory
,
and
conquest
ouer
them
;
that
is
the
dependance
of
this
Verse
on
the
former
and
the
summe
of
it
.
Now
this
victory
and
triumph
is
in
this
verse
set
out
by
things
Christ
did
on
the
Crosse
:
as
First
,
that
he
spoiled
his
and
our
enemies
,
the
Deuils
,
which
are
heere
by
way
of
amplification
,
of
Christ
his
might
and
power
in
preuailing
ouer
them
,
said
to
be
Principalities
and
powers
.
Secondly
,
that
he
made
an
open
shew
of
them
,
and
Thirdly
,
that
he
triumphed
ouer
them
,
and
all
these
things
are
spoken
by
way
of
similitude
or
allusion
to
the
manner
of
the
heathen
triumphes
.
That
as
in
heathen
triumphes
among
the
Romanes
,
and
others
,
the
chiefe
generals
and
leaders
being
ouercome
and
taken
captiues
and
prisoners
,
had
their
armour
taken
from
them
,
their
hands
bound
behinde
them
,
and
made
to
their
publike
shame
to
follow
,
or
to
goe
before
the
conquerour
,
mounted
on
his
most
glorious
and
triumphing
Chariot
.
Euen
thus
Christ
tooke
all
the
Deuils
in
hell
prisoners
,
disarmed
them
and
led
them
in
trumph
like
slaues
with
their
hands
as
it
were
bound
behinde
them
,
mounted
on
the
Crosse
,
as
on
a
roiall
Chariot
triumphing
ouer
them
.
That
is
the
generall
meaning
of
the
Apostle
in
the
words
of
this
Verse
.
Come
we
to
the
handling
of
them
more
particularly
in
the
same
order
they
are
laid
downe
by
the
Apostle
.
Interpretation
.
As
first
,
that
Christ
spoiled
the
Principalities
and
powers
;
the
word
translated
spoiled
,
doth
properly
signifie
stripped
or
made
naked
,
and
being
heere
applyed
to
enemies
ouercome
by
Christ
,
it
signifieth
,
that
hee
disarmed
them
,
puld
off
their
armour
,
tooke
from
them
all
their
weapons
,
and
left
them
naked
and
spoiled
of
all
power
to
hurt
.
(
The
Principalities
and
powers
.
)
To
passe
by
all
curious
speculations
touching
these
words
,
wee
are
to
vnderstand
by
them
the
Deuill
and
his
Angels
,
who
are
said
to
be
Principalities
and
powers
,
because
of
their
power
which
they
exercise
ouer
the
wicked
:
in
which
respect
they
are
said
to
bee
,
Ephes
.
6.12
.
Worldly
gouernours
,
the
princes
of
the
darkenesse
of
this
world
,
spirituall
wickednesse
in
high
places
blinding
the
mindes
,
and
hardening
the
hearts
of
the
wicked
.
Thus
then
conceiue
we
these
words
as
if
the
Apostle
had
said
.
And
hath
disarmed
the
Deuill
and
his
Angels
who
are
mighty
and
powerfull
in
the
children
of
disobedience
,
and
taken
from
them
their
weapons
,
and
left
them
as
it
were
naked
,
and
voide
of
all
meanes
to
doe
hurt
.
First
obserue
wee
heere
in
generall
the
Apostles
amplification
of
the
effect
of
Christ
his
death
on
the
crosse
,
hee
saith
that
Christ
,
by
his
death
hath
not
onely
cancelled
the
hand-writing
that
was
against
vs
,
but
(
which
is
more
)
hath
vanquished
the
Diuell
and
his
Angels
,
thus
the
Apostle
goes
on
from
the
lesser
to
the
greater
,
and
from
the
greater
concludes
the
lesser
.
That
Christ
hauing
spoiled
the
principalities
and
powers
,
hath
certainely
cancelled
the
hand-writing
of
ordinances
,
&c.
Hence
we
may
gather
thus
much
;
That
is
a
good
argument
and
sound
kinde
of
reasoning
to
reason
from
the
victory
ouer
sinne
and
Satan
to
the
remoouall
and
taking
away
of
the
curse
.
Such
as
finde
the
power
of
Satan
vanquished
in
themselues
may
thence
certainely
conclude
that
the
curse
of
the
law
is
remooued
from
thē
and
that
their
sinnes
are
pardoned
.
If
any
man
finde
the
power
of
Satan
vanquished
in
himselfe
,
hee
may
thence
certainely
conclude
the
remoouall
of
the
curse
from
him
and
the
pardon
of
his
sinnes
.
It
is
the
Apostles
manner
of
reasoning
in
this
place
,
and
as
Dauid
sayd
Psal
.
41.11
.
by
this
I
know
that
thou
fauourest
me
,
because
mine
enemy
doth
not
triumph
ouer
me
.
So
without
question
may
a
man
that
findes
that
the
Diuell
the
enemy
of
his
soule
doth
not
tyrannize
ouer
him
nor
exercise
his
power
in
him
carrying
his
heart
after
sinne
,
but
his
power
is
weakened
,
and
his
dominion
ouercome
in
him
that
man
may
safely
say
.
By
this
I
know
my
sinnes
are
forgiuen
and
I
am
in
Gods
fauour
.
When
therefore
thou
findest
that
Satans
dominion
is
impaired
in
thee
,
Comfort
to
such
as
finde
Satans
power
weakened
in
themselues
.
and
that
he
cannot
preuaile
with
thee
to
make
thee
fall
into
presumptuous
sinnes
,
but
thou
hast
strength
of
faith
to
repell
and
quench
his
firy
darts
(
that
is
)
sudden
,
strong
and
dangerous
temptations
make
thy
aduantage
of
it
,
and
say
to
the
comfort
of
thine
owne
soule
.
Certainely
I
am
free
from
the
curse
of
the
law
and
my
sinnes
are
forgiuen
.
Come
we
to
a
more
special
consideration
of
the
words
,
and
first
consider
we
the
word
(
spoyled
)
the
Apostle
sayth
,
Christ
hath
spoyled
the
principalities
and
powers
,
that
is
,
as
we
haue
heard
before
,
hath
stripped
or
disarmed
them
,
and
left
them
naked
and
spoiled
of
all
power
to
do
harme
:
The
Diuell
&
his
Angels
are
stripped
of
all
their
power
against
Gods
chosen
by
the
death
of
Christ
.
by
this
manner
of
speaking
wee
are
giuen
to
vnderstand
thus
much
.
That
Christ
by
his
death
hath
taken
from
the
Deuill
&
his
Angels
,
their
power
they
had
against
Gods
chosen
,
by
his
death
hee
hath
stripped
them
,
and
left
them
as
it
were
naked
creatures
,
not
able
to
do
the
least
hurt
to
Gods
chosen
,
so
much
is
tendred
to
vs
vnder
the
word
(
spoiled
)
and
we
are
to
consider
it
;
and
that
we
mistake
it
not
,
but
may
rightly
conceiue
this
doctrine
,
we
must
consider
what
power
the
Diuell
had
against
Gods
chosen
before
the
death
of
Christ
,
What
power
the
Diuell
had
against
Gods
chosen
before
the
death
of
Christ
.
and
how
that
power
is
taken
away
by
Christ
his
death
;
for
the
vnderstanding
of
this
know
we
,
that
all
descending
of
Adam
and
Eue
by
naturall
generation
are
guilty
of
their
first
sinne
and
borne
vncleane
sinners
,
and
the
iustice
of
God
is
such
,
that
where
there
is
guiltinesse
of
sinne
there
is
damnation
due
,
all
then
being
guilty
of
sinne
deseruing
damnation
,
the
Diuell
hee
stands
before
God
day
and
night
,
requiring
euen
by
the
iustice
of
God
that
all
should
be
damned
in
hell
for
euer
;
Heerein
then
stands
the
power
of
the
Diuell
against
Gods
chosen
,
he
had
power
to
accuse
them
in
regard
of
their
guiltinesse
of
sinne
,
and
had
power
vnder
a
certaine
right
of
Gods
iustice
(
for
the
Lord
cannot
deny
iustice
and
right
because
hee
cannot
deny
himselfe
)
to
require
their
damnation
,
this
power
the
Diuell
had
against
Gods
chosen
before
the
death
of
Christ
.
Now
this
power
is
taken
away
by
Christ
his
death
,
on
this
manner
.
How
the
Diuels
power
against
Gods
chosen
is
taken
away
.
The
Lord
Iesus
tooke
all
the
sinnes
and
guiltinesse
of
Gods
chosen
vpon
him
,
and
did
beare
them
in
his
body
on
the
tree
,
he
suffered
all
the
wrath
and
torments
due
for
the
same
,
and
so
with
his
owne
precious
bloud
washed
them
and
made
them
cleane
from
all
guilt
,
and
they
being
washed
and
made
cleane
from
guiltinesse
and
sinne
,
all
the
Diuels
power
to
accuse
and
require
sentence
of
condemnation
against
them
is
taken
away
.
Thus
we
are
especially
to
vnderstand
this
doctrine
.
That
Christ
by
his
death
hath
taken
from
the
Diuell
and
his
Angels
their
power
to
hurt
Gods
chosen
.
And
this
is
chiefely
intended
by
the
Apostle
in
this
,
when
he
saith
,
Christ
hath
spoiled
the
Diuell
and
his
Angels
,
but
withall
wee
are
further
to
vnderstand
that
Christ
by
his
death
hath
taken
away
the
Diuels
power
to
hurt
Gods
chosen
either
by
temptation
or
persecution
▪
howsoeuer
he
is
still
suffered
to
tempt
them
,
and
to
persecute
them
with
cruell
torments
,
Note
.
because
the
Lord
in
his
infinite
wisdome
will
not
haue
Christ
his
power
in
this
respect
to
shew
it selfe
foorth
at
once
but
by
degrees
,
and
in
some
measure
for
the
time
,
and
then
perfectly
to
take
effect
when
all
the
dead
shall
be
raised
,
and
Christ
haue
all
his
enemies
made
his
footestoole
,
1.
Cor
.
15.25
.
albeit
I
say
the
Diuell
be
still
suffred
to
tempt
and
persecute
Gods
chosen
,
yet
his
power
to
hurt
them
in
regard
of
their
saluation
,
their
right
&
title
to
eternall
life
&
blessed
estate
in
heauen
is
taken
away
,
he
cannot
by
any
temptation
or
persecution
pluck
out
of
Christ
his
hands
,
so
much
as
one
soule
of
Gods
chosen
.
Thus
then
conceiue
we
this
doctrine
.
That
Christ
by
his
death
hath
taken
from
the
Diuell
and
his
Angels
their
power
to
accuse
and
require
the
sentence
of
condemnation
against
Gods
chosen
;
yea
,
their
power
to
hurt
any
of
Gods
chosen
either
by
temptation
or
persecution
in
regard
of
right
and
title
,
and
certaine
hope
of
life
and
saluation
is
taken
away
.
That
is
the
doctrine
,
and
to
manifest
this
to
bee
a
trueth
consider
we
these
places
of
Scripture
;
Gen.
3
,
15.
wee
haue
it
in
the
promise
and
promulgation
of
the
Gospell
by
God
himselfe
,
that
the
seed
of
the
woman
(
that
is
)
Christ
should
giue
him
a
deadly
blow
,
breake
his
power
and
strength
,
so
as
he
should
neuer
bee
able
to
recouer
it
,
and
that
hee
should
onely
bruise
the
heele
of
Christ
(
that
is
)
only
touch
and
try
some
weake
members
of
Christ
by
many
temptations
but
not
be
able
to
hurt
them
Heb
.
2.14
.
we
are
taught
that
this
promise
was
accomplished
by
the
death
of
Christ
,
and
that
Christ
through
death
destroied
him
that
had
the
power
of
death
(
that
is
)
the
Diuell
,
and
deliuered
them
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
,
Reuel
.
12.10.11
.
after
the
battell
betweene
Michael
and
the
great
Dragon
(
that
is
)
betweene
Christ
and
the
Diuell
,
Christ
ouercomming
Iohn
sayth
,
I
heard
a
loud
voice
▪
saying
,
now
is
saluation
in
Heauen
,
&
strength
and
the
Kingdome
of
our
God
,
&
the
power
of
his
Christ
,
for
the
accuser
of
our
brethren
is
cast
downe
,
which
accused
them
before
our
God
day
and
night
.
But
they
ouercame
him
by
the
bloud
of
the
Lambe
,
and
by
the
word
of
their
testimony
,
Ioh
.
12.31
.
our
Sauiour
saith
now
shall
the
Prince
of
this
world
be
cast
out
and
presently
hee
subioynes
,
and
I
,
if
I
were
lift
vp
from
the
earth
,
will
draw
all
men
vnto
me
,
signifying
that
by
his
lifting
vp
on
the
crosse
the
Prince
of
this
world
(
that
is
the
Diuell
should
bee
cast
out
,
these
are
plaine
euidences
and
proofes
of
this
poynt
.
That
Christ
by
his
death
hath
spoiled
the
Diuell
and
his
Angels
,
and
taken
from
them
their
power
against
Gods
chosen
to
hurt
them
.
First
,
this
serues
notably
for
the
comfort
of
them
that
truely
beleeue
in
Christ
,
Comfort
to
the
true
members
of
Christ
when
they
haue
to
deale
with
the
Diuell
they
must
remember
they
haue
to
deale
with
an
enemy
already
ouercome
,
and
let
none
but
such
take
hold
of
it
,
let
not
such
as
are
of
the
Diuell
,
as
S.
Iohn
sayth
1.
Epist.
3.8
.
such
as
make
a
trade
&
common
practise
of
sin
think
to
finde
comfort
in
this
doctrine
they
are
not
within
the
compasse
of
it
,
it
belongs
onely
to
the
members
of
Christ
,
and
let
them
know
for
their
comfort
▪
that
Christ
by
his
death
hath
spoyled
the
Diuell
and
his
Angels
of
their
power
,
so
as
now
the
Diuell
cannot
accuse
them
of
sinne
,
and
they
hauing
to
deale
with
the
Diuell
(
as
at
one
time
or
other
hee
will
bee
tempering
with
them
)
they
must
remember
they
haue
to
deale
with
a
naked
creature
,
with
an
enemy
indeede
,
but
already
ouercome
they
neede
no
more
,
but
as
it
were
set
their
feete
on
his
necke
as
Iosuah
commanded
his
captaines
to
set
their
feete
on
the
necke
of
the
Kings
he
had
vanquished
,
Iosu
.
10.24
though
the
Diuell
doe
many
waies
tempt
and
try
thee
,
thou
being
a
member
of
Christ
,
yea
,
though
he
lay
siege
to
thy
soule
and
conscience
,
to
bring
thee
to
despaire
,
and
the
Lord
suffer
him
for
a
time
to
carry
a
strong
hand
ouer
thee
for
some
good
cause
knowen
to
himselfe
,
euen
to
fight
against
thee
with
the
terrours
of
God
,
yet
know
it
for
a
truth
,
hee
shall
neuer
preuaile
against
thee
to
thy
destruction
,
after
a
while
the
power
of
the
Lord
Iesus
will
shew
it selfe
,
and
in
the
end
he
shall
tread
downe
Satan
vnder
thy
feet
,
as
saith
the
Apostle
,
Rom.
16.20
.
and
that
speech
of
the
Apostle
is
woorthy
obseruation
,
hee
sayth
not
the
God
of
peace
the
Lord
Iesus
shall
tread
Satan
vnder
his
feet
,
but
hee
shall
bring
him
vnder
our
feet
,
he
shall
shortly
make
all
that
beleeue
in
him
,
to
tread
vpon
Satan
,
and
to
trample
him
vnder
their
feet
,
what
an
excellent
comfort
is
this
for
all
that
truely
beleeue
in
Christ
,
let
them
to
their
comfort
meditate
heereupon
.
Againe
,
is
it
so
that
Christ
by
his
death
hath
spoyled
Satan
,
stripped
him
of
all
his
power
,
then
learne
we
how
wee
may
bee
enabled
to
ouercome
the
Diuell
,
it
must
bee
by
faith
in
the
bloud
of
Iesus
Christ
.
The
way
to
ouercome
the
Diuell
is
by
faith
in
the
bloud
of
Iesus
Christ
.
Christ
hath
ouercome
Satan
by
his
death
,
and
from
thence
must
we
deriue
power
to
ouercome
him
,
if
we
would
be
armed
to
fight
and
get
victory
ouer
the
Diuell
,
it
must
be
by
faith
in
the
death
of
Christ
.
And
hence
no
doubt
it
is
that
men
are
easily
foyled
and
doe
soone
yeeld
to
the
least
allurement
and
temptation
of
Satan
,
because
they
want
faith
in
the
blood
of
Christ
,
we
shall
heare
a
man
sometimes
say
,
Oh
,
I
would
leaue
my
swearing
,
my
drunkennes
,
or
put
away
my
rash
anger
,
or
the
like
,
but
alas
I
am
such
a
weake
and
forgetfull
creature
I
cannot
doe
it
;
doest
thou
(
whosoeuer
thou
art
)
speake
in
good
earnest
,
wouldst
thou
indeed
leaue
thy
sin
,
and
of
weake
be
made
strong
to
ouercome
it
;
learne
then
how
thou
mayst
be
so
,
from
the
mouth
of
the
holy
Ghost
,
he
hath
taught
thee
,
Heb
.
11.34
.
that
by
faith
in
Christ
of
weake
thou
mayst
be
made
strong
they
are
the
very
words
of
the
holy
Ghost
in
that
place
,
and
Saint
Iohn
1.
Epist.
5.4
.
sayth
,
this
is
our
faith
,
by
faith
in
Christ
we
shall
be
able
to
ouercome
the
world
,
yea
the
Prince
of
this
world
the
Diuell
,
and
to
withstand
his
temptations
.
Labour
then
to
get
faith
in
the
death
of
Christ
on
the
crosse
,
and
thou
shalt
thence
draw
downe
not
onely
comfort
but
strength
against
sinne
and
Satan
;
and
know
it
for
a
truth
,
though
thou
beest
one
of
Gods
chosen
,
and
Christ
hath
by
his
death
disarmed
the
Diuell
,
yet
to
thee
it
is
not
effectuall
,
till
thou
come
to
haue
faith
in
his
death
,
till
then
the
Diuell
hath
power
to
tempt
thee
,
and
to
ouercome
thee
,
therefore
neuer
rest
till
thou
finde
that
thou
hast
faith
in
the
bloud
of
Christ
,
and
assurance
that
thy
sinnes
are
washed
away
in
his
bloud
,
and
then
thou
shalt
be
sure
to
find
strength
against
sinne
,
Satan
,
and
all
the
enemies
of
thy
saluation
.
The
next
thing
hence
offered
to
be
considered
is
from
the
words
(
principalities
and
powers
)
in
that
the
Apostle
calles
the
Diuell
and
his
Angels
(
principalities
and
powers
)
it
is
plaine
they
are
not
as
some
haue
thought
,
The
errour
of
the
Saduces
conuinced
.
euill
affections
and
wicked
thoughts
,
it
was
the
errour
of
the
Saduces
Act.
23.8
.
they
thought
the
Diuels
were
nothing
but
euill
affections
and
wicked
thoughts
,
but
they
are
plainely
conuinced
of
errour
,
by
this
and
many
other
places
of
Scripture
,
but
that
by
the
way
:
that
which
wee
are
from
these
words
to
consider
is
this
.
That
notwithstanding
Christ
by
his
death
hath
spoyled
the
deuill
and
his
angels
in
regard
of
their
power
against
Gods
chosen
,
yet
they
are
still
mighty
and
powerfull
ouer
the
wicked
.
Though
the
deuill
and
his
angels
bee
stripped
of
their
power
against
Gods
chosen
,
yet
they
are
still
mighty
and
powerfull
ouer
the
wicked
.
The
deuill
is
still
a
mighty
prince
exercising
his
power
and
tyrannie
ouer
the
wicked
,
he
holding
vp
his
scepter
in
their
hearts
;
he
still
hath
power
to
blind
their
mindes
and
to
harden
their
hearts
,
and
to
lead
them
into
all
kind
of
impietie
and
sinne
;
the
Apostle
saith
Eph.
2.2
.
he
is
the
prince
that
ruleth
in
the
aire
,
euen
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
euen
now
since
the
comming
of
Christ
in
the
flesh
;
yea
the
deuill
doth
exercise
greater
power
and
tyrannie
ouer
the
wicked
since
the
death
of
Christ
,
than
hee
did
before
,
Reuel
.
12.12
.
Wee
finde
in
that
song
of
victorie
after
Christ
had
vanquished
the
deuill
,
there
is
a
calling
vpon
the
heauens
,
and
vpon
them
that
dwell
in
them
,
to
reioyce
for
the
victorie
,
and
a
woe
proclaimed
to
the
inhabitants
of
the
earth
,
and
why
so
?
the
reason
is
giuen
,
the
deuill
is
come
downe
vnto
them
,
hauing
great
wrath
,
knowing
that
hee
hath
but
a
short
time
;
The
meaning
is
,
though
Satan
,
before
Christ
ouercame
him
by
his
death
,
was
among
the
inhabitants
of
the
earth
,
euen
such
as
haue
their
portion
in
this
life
,
yet
now
being
ouercome
and
stripped
of
his
power
against
Gods
chosen
,
he
comes
downe
more
heauy
and
in
more
tyrannous
sort
vpon
them
than
before
,
and
their
woe
is
as
it
were
doubled
by
Christ
his
victorie
,
Satan
being
now
out
of
all
hope
to
impugne
and
pull
downe
the
saluation
of
Gods
chosen
,
hee
will
wreake
his
ire
vpon
the
inhabitants
of
the
earth
,
hee
will
exercise
his
power
ouer
them
to
the
full
,
and
lead
them
deeper
into
all
horrible
sinne
and
condemnation
,
and
make
them
runne
greedily
vpon
their
owne
destruction
.
Wee
are
not
therefore
to
maruell
at
it
,
that
the
deuill
rageth
more
in
these
daies
,
It
is
no
matter
of
wonder
,
that
the
deuill
rageth
more
in
these
daies
then
in
former
times
.
and
makes
men
now
breake
out
into
greater
outrage
of
sinne
than
in
former
ages
;
he
is
now
come
downe
among
the
inhabitants
of
the
earth
,
in
this
latter
age
of
the
world
,
in
more
tyrannous
manner
,
and
the
elder
the
world
waxeth
,
the
more
the
deuill
rageth
,
and
the
more
he
rageth
the
more
his
strength
encreased
,
for
anger
being
the
whetstone
of
strength
sharpens
it
,
Note
therefore
maruell
not
at
it
,
that
wicked
men
are
now
more
shamelesse
in
sinne
then
in
former
times
,
rather
let
vs
maruell
at
this
,
that
the
sunne
that
hath
beene
witnesse
of
so
many
fowle
sinnes
(
for
men
now
shame
not
to
sinne
in
the
open
sunne-light
they
declare
their
sinnes
as
Sodome
,
they
hide
them
not
Isa
.
3.9
.
)
that
the
sunne
I
say
falles
not
downe
from
heauen
,
and
that
the
earth
opens
not
her
mouth
to
swallow
vs
vp
,
and
that
the
Lord
Iesus
comes
not
downe
in
flaming
fire
to
burne
both
heauen
and
earth
and
to
giue
the
wicked
their
portion
in
the
lake
that
burneth
fire
and
brimstone
,
wee
may
now
iustly
euery
day
looke
for
his
comming
to
make
an
end
of
these
wretched
and
sinnefull
dayes
.
Againe
,
is
it
so
,
that
the
Diuell
notwithstanding
the
death
of
Christ
doth
stil
,
Such
as
now
finde
themselues
vnder
the
power
of
the
Diuell
,
are
in
a
most
fearfull
estate
.
exercise
his
power
ouer
the
wicked
,
and
his
tyranny
greater
ouer
them
since
the
death
of
Christ
then
before
,
then
let
such
as
finde
themselues
now
in
this
time
of
the
Gospell
,
vnder
the
power
of
the
Diuell
,
such
as
are
now
blind
and
ignorant
,
such
as
are
now
sencelesse
and
secure
wordlings
such
as
now
are
giuen
ouer
to
sensuality
and
drunkennes
,
to
pride
,
to
whoredome
,
or
any
knowne
sinne
,
let
them
consider
in
what
a
fearefull
estate
they
are
,
their
case
is
now
worse
then
the
case
of
infidels
,
&
of
heathen
men
before
the
comming
of
Christ
in
regard
of
the
deuils
power
ouer
them
,
now
his
tyranny
doubled
vpon
them
,
&
it
is
now
harder
to
escape
out
of
his
hands
them
is
was
before
the
death
of
Christ
.
Men
commonly
promise
to
themselues
,
now
in
the
time
of
the
Gospel
,
an
easie
escape
out
of
their
sins
,
and
a
ready
repentance
when
they
will
;
yea
,
when
they
are
most
weake
,
euen
gasping
for
breath
on
their
death-bed
,
but
alasse
,
they
deceiue
themselues
,
and
therein
doth
the
Deuill
shew
his
power
ouer
them
in
possessing
their
hearts
with
such
deceiuing
thoughts
,
know
it
for
a
truth
,
and
consider
it
wicked
man
or
woman
,
whosoeuer
thou
art
,
the
Deuill
is
now
more
mad
against
thee
then
if
thou
hadst
liued
before
the
comming
of
Christ
,
and
therefore
will
not
easily
let
thee
slip
out
of
his
hands
;
and
let
it
stirre
thee
vp
to
vse
all
meanes
possible
,
and
with
speed
to
be
deliuered
out
of
his
power
,
lest
then
going
on
with
hope
of
easie
escape
,
the
Lord
in
his
iust
iudgement
giue
thee
vp
to
hardnesse
of
heart
,
and
in
the
ende
it
be
with
thee
,
as
it
was
with
wicked
Ahab
,
and
hard
hearted
Pharaoh
,
that
the
Lord
in
his
iustice
offer
thee
some
baite
or
other
to
pull
thee
on
to
thy
destruction
.
Come
wee
to
the
next
thing
that
Christ
did
on
the
Crosse
in
these
words
,
(
And
hath
made
a
shew
of
them
openly
)
the
word
translated
,
hath
made
a
shew
of
them
,
(
for
it
is
one
word
in
the
originall
)
doth
signifie
thus
much
.
Hath
made
them
a
publike
spectacle
of
scorne
and
derision
,
Interpretation
.
he
hath
exposed
them
to
shame
and
much
disgrace
(
openly
)
the
word
signifies
(
boldly
)
and
the
meaning
is
publikely
in
the
sight
of
many
beholders
,
(
namely
)
in
the
sight
of
God
,
his
heauenly
Angels
,
and
in
the
sight
of
all
that
look
on
the
death
of
Christ
by
faith
;
for
indeed
when
Christ
hung
on
the
crosse
,
he
was
a
spectacle
of
shame
and
contempt
in
the
eies
of
the
world
;
all
that
looked
on
him
with
carnall
eies
,
mocked
him
,
and
had
him
in
derision
,
but
in
the
sight
of
God
,
his
Angels
,
and
all
true
beleeuers
,
he
had
glory
,
and
the
Deuill
and
his
angels
had
shame
;
in
the
eies
of
God
,
and
of
his
Angels
,
and
all
true
beleeuers
was
Christ
his
victorie
on
the
Crosse
,
most
manifest
and
glorious
,
though
in
the
sight
of
the
wicked
it
was
base
and
contemptible
,
thus
then
conceiue
wee
these
words
as
if
the
Apostle
had
said
.
And
hath
made
the
Diuell
and
his
angels
a
spectacle
of
shame
and
scorne
in
the
eies
of
God
,
his
Angels
,
and
all
that
looke
on
the
Crosse
of
Christ
by
faith
Now
hence
it
is
cleare
,
that
Christ
by
his
death
on
the
Crosse
hath
shamed
the
Deuill
and
Angels
;
Christ
by
his
death
on
the
crosse
shamed
the
Deuill
.
Christ
his
death
on
the
crosse
was
not
onely
the
Deuils
spoile
,
stripping
him
of
his
power
,
but
it
was
his
shame
and
confusion
,
for
why
?
When
our
Sauiour
was
on
the
Crosse
the
deuils
assaulted
him
most
fiercely
,
and
vsed
all
the
strength
they
had
to
vexe
and
torment
him
:
and
therefore
in
the
Psalm
.
22.
wherein
is
figured
vnder
the
person
of
Dauid
the
passion
of
Christ
,
the
Deuils
are
compared
to
dogges
,
to
buls
of
Basan
which
tore
his
hands
and
his
feete
,
to
Lions
,
to
Vnicornes
,
in
regard
of
the●r
cruell
vsage
of
him
.
Now
this
they
did
to
this
end
,
that
they
might
ouercome
our
Sauiour
,
and
triumph
ouer
him
;
but
all
in
vaine
,
hee
on
the
Crosse
spoiled
them
,
ouercame
them
,
led
them
captiues
and
triumphed
ouer
them
,
heerein
then
stood
the
shame
of
the
Deuill
,
by
the
crosse
,
that
by
it
hee
was
disapointed
of
his
hope
and
purpose
against
Christ
,
he
hoped
he
should
haue
vtterly
destroied
him
,
but
he
was
deceiued
and
disapointed
of
his
hope
,
yea
put
out
of
all
hope
euer
to
preuaile
against
him
,
and
that
was
his
shame
:
for
as
the
Apostle
saith
,
Rom.
5.5
.
The
hope
of
the
godly
makes
them
not
ashamed
,
meaning
that
they
cannot
bee
disapointed
of
their
hope
,
and
so
come
to
shame
.
Whence
we
may
gather
on
the
contrarie
,
that
where
hope
,
failes
especially
in
great
matters
vndertaken
,
shame
commeth
vpon
it
,
and
so
the
deuill
beeing
disapointed
of
his
wished
and
most
wicked
purpose
in
the
death
of
Christ
,
was
thereby
shamed
;
yea
,
the
death
of
Christ
on
the
Crosse
was
his
disapointement
,
and
so
was
it
his
shame
.
Is
it
so
then
,
that
Christ
his
death
was
the
Deuils
shame
,
did
Christ
on
the
Crosse
defeat
the
Deuill
of
his
mischeeuous
purpose
,
did
he
then
disapoint
him
,
when
the
Deuill
thought
he
had
him
at
most
aduantage
,
and
in
the
very
houre
of
darkenes
,
when
he
was
deliuered
into
the
hands
of
sinners
?
Mar.
14-41
.
Then
let
this
strengthen
vs
in
our
faith
in
Christ
at
all
times
,
The
Deuill
cannot
possibly
shame
any
member
of
Christ
.
did
Christ
shame
the
Deuill
vpon
the
crosse
,
and
will
he
now
,
being
exalted
into
heauen
,
suffer
him
to
shame
any
of
his
members
?
No
,
no
,
it
is
not
possible
,
Christ
on
the
crosse
made
voide
the
Deuils
hope
,
that
our
hope
might
neuer
make
vs
ashamed
;
be
strong
then
in
the
Lord
Iesus
,
whosoeuer
thou
art
that
hast
any
measure
of
faith
in
his
bloud
,
and
remember
when
thou
hast
to
deale
with
the
Deuill
,
thou
hast
to
do
with
a
shamed
creature
,
if
thou
hold
out
the
bloud
of
Christ
,
and
come
against
the
Deuil
,
in
the
glory
of
his
crosse
,
the
Deuill
will
bee
ashamed
to
looke
on
thee
;
yea
,
dastardlike
he
will
hide
his
head
,
hee
will
not
abide
the
sight
of
thee
,
and
this
is
a
sweet
meditation
,
let
all
such
as
truely
beleeue
in
Christ
therein
exercise
themselues
.
Againe
,
in
that
Christ
his
death
was
the
Deuils
shame
,
we
learne
how
we
may
come
to
shame
the
Deuill
in
the
sight
of
God
,
it
must
bee
by
faith
in
Christ
his
death
,
By
faith
in
Christ
his
death
we
may
come
to
shame
the
deuill
in
Gods
sight
.
by
fetching
our
glory
from
his
Crosse
,
it
may
not
be
by
standing
on
any
worth
or
excellency
in
our selues
:
no
,
no
,
in
this
case
the
common
saying
is
true
,
Confesse
the
truth
and
shame
the
Diuell
,
we
must
confesse
,
we
deserue
nothing
by
the
best
thing
in
vs
,
but
shame
and
confusion
,
if
the
Lord
should
deale
with
vs
in
his
iustice
:
and
seeke
onely
to
the
Crosse
of
Christ
for
our
glory
,
and
say
with
the
Apostle
Gal.
6.14
.
God
forbid
,
that
I
should
reioice
but
in
the
Crosse
of
our
Lord
Iesus
Christ
,
whereby
the
world
is
crucified
vnto
me
,
and
I
vnto
the
world
,
and
then
wee
shall
be
able
to
put
the
Deuill
to
shame
.
One
thing
more
we
are
to
obserue
from
these
words
,
the
Apostle
saith
,
Christ
by
his
death
made
the
Deuil
ashamed
openly
,
that
is
,
as
we
haue
heard
,
boldly
,
publikly
,
in
the
sight
of
God
,
of
his
Angels
,
and
of
all
that
looke
on
the
Crosse
of
Christ
by
faith
.
Note
wee
then
thus
much
.
That
the
Deuils
shame
by
the
Crosse
of
Christ
,
is
an
open
shame
it
appeares
,
The
Deuils
shame
by
the
Crosse
of
Christ
,
is
an
open
shame
.
to
God
,
to
his
Angels
;
yea
to
all
that
by
faith
looke
on
his
Crosse
.
No
doubt
the
Apostle
had
his
eie
vpon
it
,
when
hee
said
,
1
Cor
.
2.2
.
He
esteemed
not
to
know
any
thing
saue
Iesus
Christ
and
him
crucified
;
hee
thought
nothing
so
worthy
to
be
knowne
as
the
glorious
death
of
Christ
.
If
we
then
see
not
the
glory
of
Christ
on
the
Crosse
,
and
the
Deuils
shame
,
yea
if
we
see
it
not
with
delight
and
admiration
,
as
it
said
of
the
Angels
,
1
Pet
.
1.12
.
They
desire
to
behold
the
things
of
the
Gospell
and
see
them
with
admiration
,
we
haue
no
faith
in
the
death
of
Christ
,
If
wee
see
not
Christ
his
glory
and
the
Deuils
shame
in
the
Crosse
of
Christ
,
wee
haue
no
faith
in
the
death
of
Christ
.
yea
,
let
me
tell
you
more
,
if
we
see
not
Christ
his
glory
and
the
Deuils
shame
,
set
before
vs
in
the
preaching
of
the
Gospel
and
administration
of
the
Sacraments
(
for
therein
is
Christ
crucified
set
before
vs
,
Gal
3.1
.
)
If
wee
take
no
delight
in
seeing
by
the
eie
of
our
soules
the
glorious
shew
that
is
set
before
vs
in
these
things
,
but
we
turne
our
backes
vpon
them
,
or
our
hearts
,
are
heauy
and
dull
and
not
affected
with
them
,
and
wee
haue
no
delight
in
them
,
it
is
more
then
a
probable
argument
,
wee
haue
no
faith
in
the
death
of
Christ
.
It
is
a
wonder
to
see
,
how
many
men
and
women
are
carried
after
vaine
shewes
and
spectacles
,
and
how
they
delight
in
them
,
how
they
runne
after
a
may-game
,
or
the
like
,
it
is
because
they
are
not
able
to
see
better
things
.
Pray
then
that
thine
eies
may
be
opened
to
see
that
glorious
shew
Christ
Iesus
made
vpon
the
Crosse
,
and
that
thou
maiest
delight
morein
that
,
then
in
all
the
glittering
shewes
of
the
world
,
otherwise
thou
canst
looke
for
no
comfort
in
that
glorious
and
triumphant
death
of
Christ
.
Come
we
to
the
third
thing
Christ
did
on
the
Crosse
in
the
last
words
of
this
verse
.
(
And
hath
triumphed
ouer
them
in
the
same
Crosse
.
)
Some
reade
the
words
thus
(
And
hath
triumphed
ouer
them
in
himselfe
.
)
But
I
take
this
reading
(
hath
triumphed
ouer
them
in
the
same
Crosse
)
to
be
more
agreeable
to
the
context
and
scope
of
the
Apostle
,
though
the
word
Crosse
be
not
found
in
the
original
,
yet
it
is
to
be
vnderstood
and
may
truely
bee
supplied
,
as
we
haue
it
in
our
English
translation
.
For
when
did
Christ
spoile
Satan
and
destroy
his
power
,
but
when
he
suffered
death
on
the
Crosse
,
as
is
plaine
,
Heb
.
2.14
.
and
then
also
he
triumphed
ouer
him
.
Now
the
Apostles
meaning
in
saying
Christ
triumphed
ouer
them
is
this
.
Interpretation
.
That
Christ
by
his
death
not
onely
ouercame
the
deuil
and
his
Angels
and
stripped
them
of
all
power
to
hurt
Gods
chosen
,
but
in
his
death
he
got
himselfe
honour
and
glory
ouer
the
Deuill
,
and
he
did
as
Conquerours
vse
to
doe
in
their
triumphes
,
that
as
they
riding
in
triumphe
make
knowne
their
power
and
vertue
ouer
their
enemies
to
their
greater
glory
:
so
Christ
on
his
crosse
to
his
great
glory
did
manifest
and
make
knowne
his
power
ouer
the
Deuill
;
he
therein
made
his
glorious
power
ouer
the
Deuill
and
his
Angels
fully
appeare
,
both
to
God
,
to
his
Angels
,
and
to
all
that
looke
on
his
crosse
by
faith
,
and
that
was
his
triumph
,
hee
on
the
crosse
shewed
himselfe
more
powerfull
then
the
Deuill
,
and
stronger
then
all
the
powers
of
hell
;
yea
,
therein
he
manifested
the
power
of
his
Godhead
,
for
though
he
cried
with
strong
cries
and
teares
and
sweat
drops
of
blood
,
and
cried
out
that
God
had
forsaken
him
,
yet
his
Godhead
sustained
him
,
and
euen
then
by
the
power
of
his
Godhead
hee
vttered
words
of
faith
and
confidence
,
and
said
,
My
God
,
my
God
,
in
his
greatest
agony
,
he
shewed
himselfe
stronger
then
the
Deuill
and
his
Angels
,
and
ouercame
them
,
and
so
had
the
glory
of
a
full
victory
and
conquest
ouer
them
.
Thus
then
conceiue
we
these
words
as
if
the
Apostle
had
said
.
And
in
the
same
death
on
the
Crosse
hath
manifested
and
made
his
power
ouer
the
Deuill
and
his
Angels
fully
to
appeare
and
gotten
himselfe
glory
ouer
them
in
the
sight
of
God
,
his
Angels
,
and
all
that
looke
one
his
Crosse
by
faith
.
Hence
it
is
most
cleare
,
that
Christ
by
his
death
hath
gotten
a
full
and
absolute
victory
ouer
the
Deuill
and
his
Angels
,
for
triumph
euer
followeth
victory
.
Christ
by
his
death
hath
gotten
a
full
and
absolute
victory
ouer
the
Deuill
and
his
angels
.
No
man
of
any
wisdome
will
triumph
and
boast
himselfe
before
the
victory
.
When
Ben-hadad
King
of
Aram
comming
to
battell
against
the
King
of
Israel
boasted
himselfe
that
the
dust
of
Samaria
should
not
bee
enough
for
all
the
people
that
followed
him
,
for
euery
man
an
handfull
,
1.
King
.
20.10.11
.
The
King
of
Israel
returned
him
this
answer
,
Let
not
him
that
girdeth
his
harnesse
boast
himselfe
,
as
he
that
putteth
it
off
;
giuing
him
to
know
,
that
he
boasted
vnreasonably
,
before
his
time
,
he
triumphed
,
before
the
victory
which
was
folly
in
them
,
for
the
euent
of
warre
is
vncertaine
,
and
triumph
euer
followes
victorie
.
Christ
therefore
hauing
triumphed
ouer
the
Deuill
and
his
Angels
in
his
crosse
,
it
is
most
certaine
,
he
had
therein
a
full
victory
and
conquest
ouer
the
powers
of
hell
,
and
that
makes
for
our
exceeding
great
comfort
.
That
Christ
by
his
death
hath
made
a
ful
and
perfect
satisfaction
to
God
for
the
sinnes
of
his
chosen
,
Chist
by
his
death
hath
made
a
full
&
perfect
satisfaction
,
for
the
sinnes
of
Gods
chosen
.
yea
Christ
his
obedience
satisfactory
was
fullie
accomplished
on
the
Crosse
.
And
so
are
we
to
vnderstand
that
speech
of
our
Sauiour
in
his
giuing
vp
the
Ghost
,
Iohn
14.30
.
It
is
finished
meaning
that
his
satisfactory
obedience
was
then
fully
ended
,
and
without
question
hee
could
not
triumphe
before
he
had
made
a
full
and
perfect
satisfaction
for
vs.
Obiection
:
it
may
be
said
,
whereto
then
serues
Christ
his
resurrection
,
ascension
,
and
sitting
at
the
right
hand
of
his
Father
?
I
answer
,
they
serue
not
to
satisfie
for
sinnes
,
but
to
apply
vnto
as
many
as
truely
beleeue
his
perfect
satisfaction
made
on
the
Crosse
,
and
to
put
them
in
possession
of
the
benefits
of
Christ
his
passion
,
Rom.
4.25
.
the
Apostle
saith
Christ
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
aganie
for
our
iustification
,
(
that
is
)
both
to
testifie
his
perfect
obedience
,
and
to
apply
it
to
vs
by
his
Spirit
to
our
iustification
.
And
the
Apostle
,
Ephes
.
4.10
.
saith
,
Christ
ascended
that
hee
might
fill
all
things
(
that
is
)
as
may
appeare
by
the
context
of
that
place
,
that
hee
might
fill
Gods
elect
with
all
gifts
of
his
spirit
,
needfull
to
their
saluation
and
so
worke
faith
in
them
to
apprehend
the
merit
of
his
death
to
their
iustification
,
wee
are
then
to
hold
it
for
a
certaine
truth
,
that
Christ
his
death
on
the
crosse
was
a
perfect
satisfaction
to
God
for
the
sinnes
of
his
chosen
and
therein
he
ended
his
satisfactory
obedience
,
and
wee
are
to
renounce
all
other
expiatory
sacrifice
whatsoeuer
they
bee
,
they
doe
much
derogate
from
Christ
his
victory
and
triumph
on
the
crosse
;
Popish
expiatory
sacrifices
doe
much
derogate
from
Christ
his
triumph
on
the
Crosse
-
and
such
as
maintaine
them
are
enemies
to
the
crosse
of
Iesus
Christ
.
The
next
thing
heere
offred
to
our
consideration
is
this
.
That
Christ
his
crosse
was
as
it
were
his
triumphing
chariot
,
whence
wee
may
easily
see
that
Christ
got
himselfe
glory
ouer
his
enemies
not
out
of
that
which
is
glorious
,
but
out
of
that
which
in
it selfe
is
shamefull
and
ignominious
,
he
got
himselfe
glory
out
of
ignominie
,
Christ
got
himselfe
glory
not
out
of
that
which
is
glorious
,
but
out
of
his
ignominious
death
on
the
crosse
.
it
is
the
vsuall
manner
of
working
with
the
Lord
to
bring
one
contrary
out
of
another
,
especially
when
hee
hath
any
excellent
thing
to
worke
to
his
owne
glory
.
In
the
first
creation
hee
made
something
,
yea
,
all
thinges
of
nothing
,
Note
.
he
commanded
the
light
to
shine
out
of
darkenesse
2.
Cor
.
4.6
.
in
the
preseruation
of
his
people
,
hee
caused
the
water
to
come
out
of
a
rocke
,
Numb
.
20.22
.
In
the
worke
of
the
conuersion
of
a
sinner
,
ordinarily
he
workes
by
the
preaching
of
the
word
,
which
is
as
contrary
to
nature
;
as
fire
to
water
,
for
there
is
no
seed
of
faith
in
nature
&
preching
is
folishnesse
to
the
naturall
man
,
and
it
is
most
cleere
from
this
text
,
that
the
Lord
Iesus
brought
life
out
of
death
yea
,
out
of
his
ignominious
and
cursed
death
of
the
crosse
hee
got
himselfe
exceeding
great
glory
in
the
sight
of
God
his
Angels
and
of
all
that
with
the
eye
of
faith
behold
his
crosse
,
and
this
himselfe
foretold
,
Ioh
.
13.31.32
.
that
God
should
be
glorified
in
him
,
in
his
death
,
that
the
power
of
his
God-head
,
should
then
manifestly
appeare
,
as
indeede
it
did
and
was
testified
by
many
signes
,
Christ
will
be
exceedingly
glorified
when
he
shall
come
to
iudgement
in
rendring
vengeance
to
the
diuell
and
to
all
the
wicked
.
as
by
darkning
of
the
sunne
,
the
trembling
of
the
earth
,
by
cleauing
a
sunder
of
rocks
by
the
rising
of
some
dead
bodies
,
by
rending
asunder
the
vaile
of
the
temple
which
drew
from
the
Centurion
a
plaine
confession
,
certainly
this
man
was
the
son
of
God
,
a
thing
very
worthy
our
serious
meditation
.
Is
it
so
then
that
Christ
triumphed
&
got
himselfe
glory
ouer
the
Diuell
and
his
Angels
out
of
his
crosse
euen
then
when
hee
suffered
that
shamefull
and
ignominious
death
on
the
crosse
?
Oh
then
how
will
he
be
glorified
when
hee
shall
come
with
power
and
glory
to
judgement
with
thousands
of
his
Angels
,
how
shall
hee
then
get
himselfe
glory
in
rendring
vengeance
to
the
Diuell
,
and
to
all
wicked
imps
the
instruments
and
limbs
of
the
Diuell
?
wicked
men
happily
thinke
because
Christ
is
a
Sauiour
therefore
he
will
be
a
mild
and
fauourable
iudge
,
and
not
deale
with
them
in
rigour
and
seuerity
,
but
let
them
know
,
that
when
hee
shall
put
on
his
garment
dipt
in
bloud
as
wee
haue
it
,
Reuel
.
19.3
.
when
hee
shall
arise
and
take
hold
of
Iudgement
they
shall
finde
him
a
most
terrible
God
of
vengeance
;
if
he
that
is
a
sweet
and
comfortable
Sauiour
become
bitter
and
terrible
,
Note
.
surely
,
his
bitternesse
and
terror
will
be
intollerable
,
and
he
will
be
most
dreadfull
to
all
his
enemies
,
euen
to
all
such
as
impugne
and
hinder
the
course
of
his
Gospell
,
yea
,
as
the
Apostle
saith
,
2.
Thess.
1.8
.
to
all
that
know
not
God
,
and
which
obey
not
vnto
the
Gospell
of
our
Lord
Iesus
Christ
;
let
all
ignorant
persons
then
&
all
hard
hearted
sinners
thinke
vpon
it
,
and
in
feare
labour
to
make
this
terrible
iudge
their
glorious
and
comfortable
Sauiour
.
Againe
,
is
it
so
that
Christ
got
himselfe
glory
euen
out
of
his
ignominious
death
on
the
crosse
,
then
let
all
true
members
of
Iesus
Christ
,
know
to
their
comfort
that
he
now
raigning
in
Heauen
will
worke
their
glory
out
of
their
sufferings
be
they
neuer
so
shamefull
,
Christ
will
work
the
glory
of
all
his
true
members
out
of
their
suffering
be
they
neuer
so
shamefull
.
yea
,
as
the
Apostle
saith
,
Rom.
8.7
.
through
him
they
shall
be
more
then
conquerours
,
they
shall
be
triumphers
in
their
sufferings
,
he
will
supply
to
them
such
strength
of
faith
and
patience
as
their
very
enemies
shall
stand
amazed
and
wonder
at
them
,
and
say
,
as
the
chiefe
Priests
and
Scribes
sayd
,
Act
,
4.16
.
what
shall
we
doe
to
these
men
,
a
speech
woorthy
obseruation
,
they
that
had
power
to
imprison
the
Apostles
,
or
to
doe
with
them
what
they
would
,
stand
agast
and
at
their
wits
end
,
and
know
not
what
to
doe
to
poore
,
weake
,
vnarmed
and
friendlesse
men
,
a
strange
thing
,
and
such
a
thing
as
nature
,
reason
and
the
world
vnderstands
not
.
Thus
no
doubt
will
the
Lord
Iesus
shew
foorth
his
power
in
all
his
members
,
as
hee
got
himselfe
glory
out
of
his
owne
cursed
death
,
so
certainely
will
he
shew
his
power
,
&
be
glorified
in
thy
sufferings
if
thou
belong
to
him
;
it
is
a
shrewd
euidence
,
men
belong
not
to
Christ
,
when
vnder
the
crosse
they
rage
and
storme
,
and
foame
out
their
owne
shame
,
the
folly
and
corruption
of
their
owne
hearts
,
if
thou
belong
to
Christ
,
Christ
will
be
glorified
in
thee
,
not
onely
in
thy
actions
,
but
in
thy
passions
,
in
thy
sufferings
,
also
he
will
manifest
his
power
in
thy
patience
,
faith
and
constancy
vnder
the
crosse
,
he
will
make
thee
more
then
a
conquerour
in
thy
greatest
afflictions
.
Obserue
wee
further
,
that
when
Christ
in
the
eye
of
the
world
had
shame
,
and
seemed
to
be
ouercome
,
then
had
he
glory
,
he
vanquished
and
triumphed
ouer
his
enemies
in
his
crosse
,
hence
wee
are
to
take
out
this
point
of
instruction
.
That
wee
are
not
to
iudge
of
any
by
the
outward
appearance
.
We
are
not
to
iudge
of
any
by
the
outward
appearance
.
It
is
our
Sauiours
owne
rule
Ioh
.
7.24
.
iudge
not
according
to
the
appearance
,
but
iudge
righteous
iudgement
and
the
reason
of
this
is
giuen
Eccles
.
9.1
.
no
man
knoweth
either
loue
or
hatred
of
all
that
is
before
them
(
that
is
to
say
by
the
consideration
of
outward
things
it
cannot
be
gathered
whom
God
doth
loue
or
hate
,
indeed
wee
may
,
and
ought
to
despise
a
vile
person
,
Psal
.
15.4
.
whether
rich
or
poore
,
for
his
vilenesse
,
yet
may
we
not
iudge
him
vile
before
the
time
,
(
that
is
to
say
)
before
the
Lord
haue
discouered
him
to
be
so
by
his
fruits
,
it
is
the
corruption
of
our
nature
to
iudg
both
our
selus
&
others
by
the
outwatd
state
in
this
life
Reproofe
of
such
as
iudge
both
themselues
&
others
by
their
outward
estate
in
this
life
.
to
thinke
if
a
man
thriue
in
the
world
then
God
loues
him
,
and
if
he
be
crossed
in
outward
things
then
God
hates
him
.
But
we
must
learne
to
reforme
our
iudgement
in
this
point
and
know
that
outward
prosperity
or
aduersity
are
leaden
rules
to
iudg
by
;
it
is
no
good
argument
to
say
God
loues
vs
because
we
prosper
in
the
world
;
or
he
hates
vs
because
we
are
crossed
in
outward
things
;
no
,
no
,
wee
are
to
looke
into
the
causes
and
qualification
of
the
mind
,
repentance
,
or
hardnesse
and
continuance
in
sinne
:
if
wee
finde
the
latter
of
these
howsoeuer
we
prosper
:
yet
let
vs
know
it
is
not
a
blessing
but
a
curse
,
and
it
comes
indeede
from
the
prouidence
of
God
,
but
to
make
his
iudgement
iust
when
it
falles
vpon
vs
,
by
reason
of
our
abuse
of
his
mercy
.
Let
vs
then
striue
after
this
grace
,
that
wee
may
iudge
aright
both
of
our selues
and
others
,
and
especially
in
time
of
affliction
,
it
is
a
singular
grace
of
God
to
iudge
rightly
of
others
in
time
of
affliction
,
Dauid
pronounceth
a
blessing
on
him
that
iudgeth
wisely
of
the
poore
,
Psal
.
41.1
.
blessed
is
hee
that
iudgeth
wisely
of
the
poore
:
the
Lord
shall
deliuer
him
in
the
time
of
trouble
,
&c.
If
wee
iudge
the
poore
the
worse
because
of
his
pouerty
,
or
more
hardly
iudg
of
any
because
he
is
afflicted
be
it
one
that
hath
been
in
our
knowledge
guilty
of
some
great
sinne
(
as
wee
are
ready
to
say
if
we
see
one
whom
we
haue
knowen
guilty
of
some
fowle
sinne
to
bee
afflicted
,
I
knew
it
would
come
home
to
him
,
the
Lord
would
plague
him
and
not
suffer
him
to
goe
vnpunished
)
if
wee
thus
iudge
of
the
afflicted
,
we
may
happily
sinne
against
the
generation
of
Gods
children
,
as
Dauid
saith
,
Psal
.
73.15
.
for
the
Lord
may
haue
pardoned
that
sinne
,
and
wee
iudging
him
plagued
for
it
,
we
condemne
him
whom
God
hath
acquitted
,
and
that
is
a
fearefull
presumption
and
such
as
cannot
escape
the
punishing
hand
of
God
.
Let
vs
therefore
learne
to
contemne
a
vile
person
discouered
to
be
so
for
his
vilenesse
,
but
take
heed
we
iudge
of
no
man
by
the
outward
appearance
,
iudge
wisely
of
the
poore
and
afflicted
that
wee
may
bee
blessed
of
the
Lord
,
and
that
he
in
mercy
may
deliuer
vs
in
the
time
of
our
own
troubles
.
VER
.
16.
Let
no
man
therefore
condemne
you
in
meat
&
drinke
,
or
in
respect
of
an
holy
day
,
or
of
the
new
moone
,
or
of
the
Sabboth
dayes
,
In
this
verse
we
haue
the
Apostles
conclusion
of
his
refutation
of
legall
ceremonies
which
were
vrged
on
the
Colossians
by
false
teachers
,
as
of
necessary
vse
to
saluation
for
the
Apostle
began
to
deale
in
particular
against
those
ceremonies
verse
11.
and
from
that
verse
to
this
hath
proued
by
many
arguments
.
That
there
is
perfect
saluation
,
and
all
things
needfull
to
saluation
to
be
found
in
Christ
,
and
that
in
him
such
as
beleeue
are
compleat
and
haue
all
perfection
.
Therefore
legall
ceremonies
are
needlesse
,
this
the
Apostle
inferreth
in
this
verse
by
way
of
dehortation
,
and
that
in
regard
of
the
premised
reason
;
they
should
not
let
any
man
condemne
them
,
touching
their
neglect
of
those
legall
ceremonies
,
and
he
doth
insist
in
some
certain
kinds
of
them
vrged
by
false
teachers
,
and
vnder
them
comprehends
all
the
rest
as
may
appeare
by
his
generall
reason
in
the
verse
following
:
He
giues
instance
of
two
sorts
.
First
,
the
ceremoniail
choice
of
meats
and
drinkes
,
let
no
man
condemne
you
in
meat
and
drinke
.
Seeondly
,
the
obseruation
of
Iewish
feasts
,
which
hee
doth
expresse
in
these
particulars
,
holy
dayes
,
new
moones
or
Sabboth
dayes
.
Come
wee
to
consider
the
words
of
this
verse
as
they
are
laid
downe
in
order
,
Interpretation
.
and
first
of
these
words
(
let
no
man
condemne
you
in
meat
and
drinke
)
the
word
translated
condemne
doth
properly
signifie
iudge
;
it
is
vsuall
in
Scripture
put
downe
the
one
for
the
other
;
the
generall
word
(
iudge
)
for
the
speciall
(
condemne
)
wee
haue
it
often
so
,
Romans
the
14.
the
same
originall
worde
is
in
our
English
rendered
,
and
that
truely
,
verse
3.
(
iudge
)
and
verse
4.
(
condemne
)
for
indeede
the
Apostles
meaning
in
saying
,
let
no
man
condemne
you
,
is
let
no
man
spend
his
iudgement
vpon
you
in
the
woorst
part
let
him
not
iudge
you
to
sinne
,
and
condemne
you
to
sinne
in
meate
and
drinke
(
that
is
)
touching
meates
and
drinkes
prohibited
touching
the
vse
of
meats
and
drinkes
forbidden
by
Moses
Law
,
let
no
man
iudge
you
to
sinne
in
the
vse
of
them
.
This
could
not
bee
that
the
Colossians
or
any
other
could
hinder
false
teachers
for
iudging
hardly
of
them
for
eating
and
drinking
meates
and
drinkes
forbidden
in
Moses
Law
.
It
is
true
indeede
,
they
could
not
,
therefore
the
Apostles
meaning
is
,
they
should
not
care
for
their
vniust
iudgment
spent
on
them
,
condemning
them
of
sin
when
they
ought
not
.
And
thus
we
are
to
conceiue
these
words
,
as
if
the
Apostle
had
sayd
.
Care
not
for
it
,
regard
it
not
,
that
any
man
doth
iudge
you
faulty
and
condemn
you
of
sinne
for
eating
and
drinking
meats
and
drinkes
forbidden
in
the
Law
of
Moses
that
iudgement
and
condemnation
of
you
is
vniust
.
Now
in
the
first
place
wee
are
to
marke
the
maine
of
the
Apostles
speech
,
his
speech
is
not
a
bare
and
simple
admotion
,
but
a
powerfull
inhibition
,
he
saith
not
,
take
heede
that
no
man
condemne
you
,
but
he
deliuers
his
speech
in
maner
of
a
law
and
form
of
a
commanding
iniunction
;
let
no
man
condemne
you
&c.
the
Colossians
were
in
danger
to
suffer
false
teachers
to
iudge
and
condemne
them
in
regard
of
legall
ceremonies
and
to
take
to
heart
their
vniust
censures
,
the
Apostle
therefore
interposeth
his
Apostolicall
authority
,
whereby
he
had
power
to
giue
precepts
binding
conscience
,
and
he
enioynes
them
not
to
suffer
any
so
to
doe
,
let
no
man
,
sayth
the
Apostle
condemne
you
,
let
no
man
lay
it
vpon
you
as
a
Law
.
And
thus
the
Ministers
of
the
Gospell
may
exercise
that
power
that
is
giuen
to
them
,
howsoeuer
they
may
not
giue
new
precepts
binding
conscience
,
yet
they
consenting
with
the
word
of
God
their
doctrine
being
grounded
on
the
writings
of
the
Prophets
&
Apostles
they
may
charge
it
on
the
consciences
of
men
,
and
by
way
of
iniunction
as
occasion
is
offered
,
say
let
this
bee
done
or
let
that
bee
auoided
.
Though
the
Ministers
of
the
Gospell
may
not
giue
new
precepts
binding
consciences
yet
their
doctrine
being
grounded
on
the
written
word
of
God
may
be
charged
vpon
mens
consciences
&
they
may
enioyne
this
to
be
done
or
that
to
be
auoided
.
The
Apostle
hath
taught
vs
that
it
is
a
part
of
the
ministeriall
office
to
be
instant
,
2.
Tim
.
4.2
.
and
that
must
be
by
commanding
,
vrging
,
perswading
,
and
forbidding
,
&c.
as
occasion
is
offered
,
and
especially
then
may
the
Ministers
of
the
Gospell
vse
this
manner
of
speaking
,
when
they
see
their
people
in
danger
to
reuolt
from
the
truth
,
&
to
be
seduced
,
they
may
then
be
instant
with
them
,
&
lay
it
as
a
law
on
their
consciences
,
and
say
,
let
no
man
seduce
you
,
let
no
man
draw
you
away
from
the
truth
,
and
thus
must
I
needs
at
this
time
frame
&
addresse
my
speech
to
some
in
our
Church
,
I
see
some
amongst
vs
in
danger
to
be
seduced
&
led
aside
into
that
dangerous
schisme
of
Brownisme
,
Particular
application
to
some
being
in
danger
to
bee
led
aside
into
that
dangerous
schisme
of
Brownism
.
to
such
therefore
I
speake
,
let
them
consider
what
I
say
,
and
the
Lord
giue
them
a
right
vnderstanding
in
all
things
.
Wee
in
this
Church
of
England
haue
(
blessed
be
God
for
it
)
the
truth
of
religion
held
,
taught
and
professed
,
yea
,
the
Brownists
themselues
cannot
deny
but
that
the
whole
fundamentall
substance
of
truth
is
amongst
vs
,
yea
,
I
dare
be
bold
to
say
futher
,
in
the
word
of
truth
,
and
in
the
name
of
God
,
and
to
pawne
mine
owne
soule
vpon
it
,
wee
haue
the
substance
of
the
truth
grounded
on
the
written
word
of
the
Prophets
and
the
Apostles
,
and
therefore
vpon
this
ground
I
must
charge
thee
whosoeuer
thou
art
,
that
art
wauering
,
and
in
danger
to
be
seduced
&
drawn
to
Brownisme
,
and
lay
it
a
law
vpon
thy
soule
and
conscience
,
let
no
man
seduce
thee
,
and
draw
thee
away
from
the
truth
of
religion
held
and
professed
amongst
vs
,
it
is
a
saying
worthy
to
be
remembred
,
and
often
thought
on
,
that
in
diuine
matters
,
in
matters
of
so
high
a
nature
as
is
religion
,
no
consultation
is
to
be
vsed
,
stand
not
thou
now
to
consult
of
a
charge
of
religion
,
but
be
resolued
of
the
truth
held
and
professed
,
and
tread
vnder
foot
all
perswasions
to
the
contrary
whatsoeuer
;
and
thus
I
thought
good
to
speake
,
occasioned
from
the
manner
of
the
Apostles
speech
in
this
place
.
Now
from
the
matter
of
this
powerfull
iniunction
,
in
that
the
Apostle
saith
,
let
no
man
condemne
you
in
meat
and
drinke
,
or
in
respect
of
an
holy
day
,
or
of
the
newe
moone
,
or
of
the
Sabboth
dayes
;
wee
may
easily
gather
that
it
is
the
nature
of
an
erroneous
spirit
,
of
a
false
teacher
,
to
iudge
and
condemne
men
,
and
that
chiefely
for
outward
things
It
is
the
property
of
falsē
teachers
to
iudge
&
condemne
men
chiefely
for
the
vse
or
neglect
of
outward
things
.
in
respect
of
meate
,
drinke
,
obseruation
of
dayes
and
the
like
.
Therefore
the
Apostle
giueth
the
Colossians
a
countermand
,
and
enioynes
them
not
to
suffer
any
false
teachers
to
ioyne
with
them
,
yea
,
it
is
the
property
of
a
false
teacher
,
rather
to
iudge
and
condemne
for
the
vse
or
neglect
of
outward
things
,
then
for
the
breach
and
transgression
of
the
morall
law
of
God
,
see
it
in
one
example
.
The
Scribes
and
Pharisies
did
more
condemne
for
not
washing
hands
before
meat
,
and
the
neglect
of
other
things
deuised
by
themselues
,
then
they
did
for
the
transgression
of
Gods
commandements
,
our
Sauiour
reproues
them
for
it
,
Mat
.
15.
from
verse
3.
to
the
10.
Let
this
serue
to
make
knowen
to
vs
,
that
the
teachers
among
the
Papists
are
led
with
a
spirit
of
errour
,
Popish
teachers
plainely
discouer
themselues
to
be
led
with
a
spirit
of
errour
.
we
shall
easily
find
this
mark
on
their
foreheads
,
it
is
apparant
euery
man
may
see
it
,
they
more
vrge
their
owne
fleshly
and
ceremoniall
Law
worship
then
they
doe
the
spirituall
worship
of
God
;
yea
,
it
is
extant
and
to
be
found
vpon
record
in
thir
owne
stories
,
that
men
haue
beene
more
seuerely
punished
for
eating
flesh
on
a
friday
,
then
for
simple
fornication
or
following
strange
flesh
,
which
is
a
certaine
note
and
badge
of
an
Antichristian
Church
,
learne
we
heereby
to
discerne
them
&
to
take
knowledge
of
the
spirit
by
which
they
are
led
,
and
so
according
to
the
commandement
of
the
Apostle
in
this
place
regard
not
their
vniust
censures
,
calling
thee
heretick
and
loading
thee
with
opprobrious
names
;
they
will
condemne
thee
to
the
pit
of
hell
for
not
obseruing
some
rotten
deuise
of
their
owne
.
Esteeme
it
not
,
but
set
light
by
it
as
the
breath
of
men
;
yea
,
as
the
curse
that
is
causeles
Pro
26.2
.
and
shall
neuer
come
.
The
next
thing
offered
to
our
consideration
from
this
iniunction
is
the
instance
heere
giuen
by
the
Apostle
hee
sayth
,
let
no
man
condemne
you
,
and
hee
doth
instance
in
meate
and
drinke
,
hence
wee
may
take
vp
this
conclusion
.
That
through
Christ
we
haue
free
liberty
in
meat
and
drinke
;
We
haue
free
liberty
throgh
Christ
in
the
vse
of
meat
&
drinke
.
we
may
freely
eate
any
kinde
of
meat
and
drinke
;
any
kinde
of
drinke
;
and
men
are
not
to
accuse
and
condemne
vs
of
sinne
in
so
doing
,
if
they
doe
we
are
not
to
regard
their
censure
.
Among
the
Iewes
before
the
comming
of
Christ
there
was
a
difference
of
meates
;
some
were
cleane
,
and
some
were
vncleane
and
forbidden
,
wee
may
read
of
them
Leuiticus
eleuenth
,
thorow
out
,
and
Deutro
.
14
,
from
verse
foure
,
to
the
end
of
the
twenty
&
one
,
but
now
since
the
death
of
Christ
all
kinds
of
meat
and
drinke
are
left
to
our
liberty
,
that
difference
is
taken
away
,
and
as
the
Apostle
saith
,
Tit
.
1.15
.
To
the
pure
all
things
are
pure
,
and
Rom.
14.14
I
know
saith
the
Apostle
,
and
am
perswaded
through
the
Lord
Iesus
that
there
is
nothing
vncleane
of
it selfe
,
but
vnto
him
that
iudgeth
any
thing
vncleane
to
him
it
is
vncleane
,
and
Verse
20.
all
things
indeede
are
pure
.
The
reason
of
this
is
plaine
,
before
the
comming
of
Christ
some
meates
were
cleane
and
some
vncleane
,
to
signifie
a
difference
betweene
Iewe
and
Gentile
,
and
the
Iewe
should
not
communicate
with
the
Gentile
,
but
now
by
Christ
that
partition
wall
is
broken
downe
,
and
of
two
they
are
made
one
in
him
,
Ephes
.
2.14.15
.
Therefore
the
difference
of
meats
is
taken
away
,
and
Christians
may
now
with
good
conscience
,
with
moderation
eat
any
kind
of
meate
,
and
drinke
any
kind
of
drinke
;
it
is
therefore
wicked
and
iniurious
to
Christ
his
death
to
forbid
the
eating
of
some
kinde
of
meates
at
some
times
,
as
the
Papists
doe
It
is
iniurious
to
Christ
his
death
to
forbid
the
eating
of
some
kinde
of
meats
at
sometimes
,
as
the
Papists
do
at
this
day
,
it
is
made
by
the
Apostle
,
a
badge
of
Antichristian
apostasie
,
1.
Tim
.
4.3
.
commanding
to
abstaine
from
meates
which
God
hath
created
,
to
be
receiued
with
giuing
thankes
,
of
them
which
beleeue
and
know
the
truth
.
Obiect
:
Oh
but
saith
the
Papist
we
forbid
not
the
eating
of
any
meate
as
vncleane
,
but
as
vnlawfull
for
a
time
,
in
regard
of
the
comandement
of
the
Church
Answ
:
A
meere
shift
,
and
colour
of
their
falshood
in
hypocrisie
:
for
first
:
,
we
find
it
in
their
books
that
flesh
is
forbidden
,
because
it
was
accursed
,
and
not
fish
in
the
daies
of
Noah
,
therefore
they
forbid
it
as
vncleane
.
Againe
,
they
forbid
it
for
holinesse
,
and
for
religion
,
making
it
part
of
Gods
worship
to
abstain
from
som
meats
at
some
times
;
therfore
they
condemne
it
as
vnholy
&
vncleane
at
that
time
,
though
not
by
creation
,
yet
by
their
owne
prohibition
,
and
so
their
distinction
is
foolish
and
the
parts
of
it
fall
one
into
an
other
,
and
they
cannot
possibly
free
themselues
in
this
point
from
teaching
a
doctrin
of
Deuils
.
But
will
some
say
,
may
not
our
gouernours
forbid
the
eating
of
meats
at
some
times
,
and
if
they
doe
,
are
not
wee
to
obey
them
?
They
may
,
and
we
are
to
obey
them
;
but
marke
how
they
may
forbid
the
eating
of
some
kinde
of
meates
at
some
times
by
reason
of
want
,
for
maintenance
of
some
calling
in
the
common
wealth
,
or
for
other
ciuill
respects
,
but
not
for
religion
,
and
herein
we
are
to
obey
them
.
Againe
,
they
may
at
some
time
enioine
vs
abstinence
from
this
,
or
that
kind
of
meate
,
not
in
regard
of
the
kind
,
but
in
respect
of
the
quantity
,
or
quality
of
meat
,
that
wee
abstaine
from
our
ordinary
diet
,
and
that
which
wee
doe
eat
be
not
of
the
daintiest
.
Dan
.
10.3
.
In
a
word
,
they
may
in
time
of
famine
and
scarcity
●enioine
vs
a
publike
fast
,
that
we
may
testifie
our
humiliation
and
better
attend
on
the
exercises
of
the
word
and
praier
,
and
we
are
then
also
to
obey
them
these
cautions
obserued
.
Cautions
to
be
obserued
in
keeping
a
fast
.
First
,
that
our
fasting
be
voide
of
superstition
,
and
that
we
place
no
worship
of
God
in
it
,
but
hold
it
onely
as
an
helpe
to
further
vs
in
the
duties
of
Religion
.
Secondly
,
that
we
haue
no
opinion
of
merit
by
it
,
that
thereby
we
merit
forgiuenesse
of
sinnes
,
encrease
of
grace
,
or
the
like
.
Thirdly
,
That
we
hold
it
not
of
absolute
necessity
.
And
lastly
,
that
it
be
without
breach
of
the
rule
of
charity
,
either
hurting
our selues
,
&
making
vs
thereby
vnfit
for
good
duties
,
or
giuing
offence
to
others
,
such
as
are
weake
in
knowledge
,
causing
them
to
call
our
Christian
liberty
into
question
;
for
first
,
wee
are
to
enforme
them
that
we
may
thus
abstaine
,
because
the
Magistrate
by
his
authority
doth
not
take
away
the
vse
of
the
things
we
abstain
from
,
but
only
order
and
moderat
the
same
.
Thus
wee
see
that
our
Magistrates
may
forbidde
the
eating
of
meats
at
some
times
,
and
how
we
may
also
with
good
conscience
obey
them
.
And
yet
,
this
remaines
a
truth
,
that
wee
haue
liberty
through
Christ
to
eat
any
kind
of
meate
,
and
that
we
may
not
be
interdicted
any
kind
of
meat
,
at
any
time
,
as
vnholy
or
vncleane
as
it
is
among
the
Papists
.
And
let
vs
vse
this
liberty
,
purchased
by
Christ
,
with
thanksgiuing
,
and
in
sobriety
and
moderation
,
We
are
to
vse
our
Christian
liberty
touching
meates
and
drinkes
with
thankesgiuing
and
in
sobriety
.
that
by
our
eating
and
drinking
we
may
be
more
fit
to
serue
God
,
and
to
doe
good
duties
;
let
vs
eate
in
time
for
strength
,
and
not
for
drunkennesse
,
Eccles
.
10.17
.
Let
vs
not
tire
our selues
with
eating
and
drinking
,
and
disable
our selues
and
make
our selues
fit
for
nothing
but
drinking
,
and
then
pretend
Christian
liberty
;
so
doing
wee
turne
Christian
liberty
into
vnchristian
,
yea
brutish
licence
to
sinne
,
and
we
vse
our
liberty
as
an
occasion
to
the
flesh
.
Let
this
be
farre
from
vs
,
and
remember
we
the
words
of
the
holy
Ghost
,
1
Pet
.
5.8
.
Bee
sober
and
watch
,
for
your
aduersary
the
Deuill
as
a
roaring
Lion
walketh
about
seeking
whom
hee
may
deuoure
:
giuing
to
vnderstand
,
that
an
epicure
or
drunkard
is
a
fit
prey
for
the
Deuill
.
Come
wee
to
the
second
sort
of
legall
Ceremonies
,
wherein
the
Apostle
doth
insist
)
namely
)
the
obseruation
of
Iewish
feasts
in
the
words
following
.
Or
in
respect
of
an
holy
day
,
or
of
the
new
moone
,
or
of
the
Sabbath
day
.
Interpretation
.
For
the
vnderstanding
of
these
words
,
wee
must
know
that
the
Iewes
had
many
festiuall
daies
,
which
they
were
to
obserue
and
keepe
holy
by
the
appointment
of
the
Lord
,
but
three
speciall
great
feasts
had
they
euery
yeere
aboue
the
rest
,
which
were
called
solemne
feasts
,
or
holy
conuocations
,
(
namely
)
The
feast
of
*
Passouer
,
or
vnleauened
bread
:
The
feast
of
*
Pentecost
,
named
the
feast
of
the
first
fruits
:
and
the
feast
of
*
Tabernacles
,
or
gathering
in
of
their
fruits
in
the
end
of
the
yeere
:
wee
reade
of
them
Exod
.
23.
from
Verse
14.
to
the
20.
Leuit.
throughout
Deut
.
16.
from
the
beginning
to
verse
the
15.
They
were
also
appointed
to
offer
a
burnt
offring
vnto
the
Lord
in
the
beginning
of
their
monthes
,
Numb
.
28.11
.
and
they
had
an
holy
conuocation
,
and
were
to
keepe
the
first
and
last
day
of
their
great
feasts
,
as
Sabbaths
,
we
find
it
so
Leu
.
23.35.39
.
these
things
rightly
conceiued
,
they
will
lead
vs
to
the
true
sense
and
meaning
of
the
Apostle
in
this
place
.
For
first
,
by
holiday
or
feast
,
we
are
to
vnderstand
those
three
solemne
feasts
,
the
Passeouer
,
Pentecost
,
and
the
feast
of
Tabernacles
;
by
new
Moone
,
the
feast
they
kept
in
the
beginning
of
their
moneth
,
by
Sabbath
daies
,
not
the
Lords
ordinary
Sabbath
,
but
the
first
and
last
day
〈…〉
Now
,
whereas
the
Apostle
saith
(
in
respect
)
it
may
be
expounded
either
in
regard
of
the
whole
feast
,
or
(
as
the
originall
word
signifieth
)
in
regard
of
part
of
it
for
happily
,
some
amongst
the
Colossians
did
in
part
obserue
the
Iewish
feasts
,
and
in
part
neglect
them
,
thus
then
we
are
to
vnderstand
these
words
,
as
if
the
Apostle
had
said
.
Let
no
man
condemne
you
for
neglect
of
any
great
feat
of
the
Iewes
,
or
for
not
obseruing
their
feast
of
the
new
Moone
,
or
the
first
and
last
day
of
their
great
feasts
,
or
briefly
thus
.
Let
no
man
lay
sinne
vpon
you
for
neglect
of
any
Iewish
holy
day
either
in
whole
or
in
part
.
Now
first
,
from
the
second
instance
of
the
Apostle
,
in
that
he
saith
,
let
no
man
condemne
you
in
the
obseruation
of
any
Iewish
feast
,
it
is
manifest
and
cleare
.
That
we
now
through
Christ
since
the
death
of
Christ
haue
a
liberty
in
regard
of
daies
,
wee
now
in
that
time
of
the
Gospell
are
not
bound
(
as
the
Iewes
were
)
to
the
obseruation
and
keeping
of
any
one
set
day
aboue
another
excepting
onely
the
Lords
day
.
Through
Christ
wee
haue
free
liberty
in
regard
of
the
obseruation
of
daies
,
excepting
only
the
Lords
day
It
is
that
which
the
Apostle
findes
blame-worthy
in
the
Galatians
,
Gal.
4.10
.
That
they
obserued
daies
,
and
monthes
,
and
times
,
and
yeeres
.
Yea
,
hee
saith
in
the
verse
following
that
he
was
afraid
of
them
,
lest
he
had
bestowed
his
labour
then
in
vaine
;
in
that
they
did
turne
againe
to
those
Iewish
obseruations
;
and
he
insists
in
the
obseruation
of
daies
,
and
times
,
and
yeeres
,
but
that
we
mistake
not
the
Apostles
meaning
,
his
speech
being
generall
.
Know
we
that
he
condemnes
not
there
the
naturall
obseruation
of
daies
and
times
,
as
the
obseruation
of
daie
and
night
,
sommer
and
winter
,
haruest
and
seed-time
,
nor
yet
the
ciuill
obseruation
of
times
,
as
the
time
of
planting
,
setting
,
sowing
,
and
plucking
vp
that
which
is
planted
,
spoken
of
,
Eccles
.
3.2
.
But
hee
reprooues
them
for
their
obseruation
of
daies
and
times
,
as
a
thing
to
which
they
thought
they
were
bound
in
conscience
,
and
as
out
of
holinesse
,
that
the
Apostle
deales
against
as
opposite
and
contrary
to
the
liberty
of
Christians
.
Obiect
:
Rom.
14.6
.
The
Apostle
saith
,
He
that
obserueth
the
day
obserueth
it
in
the
Lord
,
Therefore
we
may
now
in
time
of
the
Gospell
obserue
a
day
vnto
the
Lord
,
as
a
part
of
religion
and
his
worship
?
Answ
:
We
are
to
consider
of
whom
the
Apostle
there
speakes
(
namely
)
of
such
as
were
weake
,
and
not
fully
instructed
in
Christian
liberty
,
and
his
meaning
is
,
that
they
in
their
weakenesse
intended
to
obserue
a
day
to
the
honour
of
God
,
and
thought
they
did
so
,
but
that
was
their
weakenesse
and
error
,
and
so
the
place
makes
no
thing
against
the
truth
of
this
conclusion
.
That
wee
now
vnder
the
Gospell
are
not
bound
in
conscience
to
a
religious
obseruation
?
of
one
set
day
aboue
another
,
except
onely
the
Lords
Sabbath
.
How
then
can
the
Papists
iustifie
their
festiuall
daies
,
and
their
set
solemnities
,
Confuation
of
Popish
festiuall
daies
vrged
by
the
Papists
as
necessary
to
bee
obserued
.
which
they
vrge
on
men
,
and
binde
their
consciences
with
the
necessary
obseruation
of
them
:
they
teach
that
the
sanctification
and
keeping
of
their
appointed
feasts
is
necessary
,
how
then
can
they
free
themselues
from
the
brand
of
such
teachers
as
the
Apostle
deales
against
in
this
verse
,
euen
such
as
binde
the
conscience
when
they
ought
not
,
and
charge
men
with
sinne
vniustly
.
Oh
,
saith
the
Papist
(
hee
hath
his
cauelling
exception
ready
)
the
Apostle
heere
delt
against
Iewish
obseruation
of
daies
and
Iudaicall
festiuities
,
and
you
misaply
the
text
against
Christian
holy
daies
,
such
as
ours
bee
.
See
the
cunning
of
these
men
to
deceiue
themselues
,
what
is
this
but
a
meere
shift
,
for
howsoeuer
,
it
is
true
,
the
Apostle
dealt
against
Iewish
feasts
,
yet
the
doctrine
of
this
place
may
be
generally
applied
against
Iewish
or
any
other
superstitious
obseruation
of
daies
whatsoeuer
,
the
Papists
in
this
case
doe
,
as
he
that
strips
himselfe
of
one
sort
of
cloathing
,
and
for
pride
doth
inuest
himselfe
with
a
suit
of
a
newer
fashion
,
euery
man
knowes
he
puts
not
away
his
pride
,
but
onely
changeth
his
fashion
:
so
the
Papists
doe
but
change
from
one
sute
of
sinne
to
another
,
they
keepe
not
the
same
feasts
that
the
Iewes
did
,
but
they
haue
new
feastes
in
their
steed
,
and
those
full
of
grosse
superstition
,
for
they
hold
the
obseruation
of
them
necessarie
,
yea
part
of
Gods
worship
,
and
place
greater
holinesse
in
those
feasts
then
in
the
Lords
Sabbath
,
and
dedicate
many
of
them
to
the
honour
of
Saints
and
Martyrs
,
that
they
may
be
pertakers
of
their
merits
,
and
helped
by
their
praiers
.
Now
what
is
this
,
but
most
grosse
and
abominable
Idolatry
,
and
wee
must
needes
in
this
respect
hold
them
in
the
number
of
false
teachers
.
But
may
some
say
,
may
not
we
haue
solemnities
and
festiuall
daies
appointed
by
our
Church
,
and
they
beeing
appointed
,
may
not
we
obserue
them
.
Answ
:
Our
Church
may
appoint
such
daies
,
and
being
appointed
wee
may
obserue
them
,
Iohn
10.22
.
Wee
read
there
was
the
feast
of
Dedication
at
Ierusalem
,
which
was
a
feast
ordained
by
the
Church
,
in
the
time
of
Iudas
Machabaeus
,
as
we
finde
1.
Mach
,
4.59
.
in
remembrance
of
the
reparation
of
the
Temple
,
and
deliuerance
from
the
tyrranny
of
Antiochus
,
and
verse
23.
Christ
himselfe
was
present
at
the
feast
,
and
by
his
presence
he
hath
giuen
manifest
allowance
of
this
.
that
the
Church
may
appoint
festiuall
daies
,
and
being
appointed
,
we
may
obserue
them
;
yet
know
how
the
Church
may
appoint
,
and
how
wee
may
obserue
them
being
appointed
,
(
namely
)
with
these
cautions
.
First
,
How
the
Church
may
appoint
and
how
we
may
obserue
festiuall
daies
.
if
the
appointment
and
obseruation
of
them
bee
held
as
a
thing
indifferent
,
not
of
absolute
necessity
.
Secondly
,
if
it
be
voide
of
superstition
,
neither
placing
the
worship
of
God
,
nor
any
force
of
Religion
in
that
obseruation
of
them
,
nor
with
any
opinion
of
holinesse
in
those
times
,
but
that
the
appointment
of
them
,
be
for
the
assembly
of
Gods
people
,
for
the
exercise
of
the
word
and
praier
.
Thus
may
the
Church
appoint
festiuities
,
and
being
so
appointed
wee
may
obserue
them
,
and
thus
doth
the
Church
of
England
obserue
holy
daies
and
no
otherwise
and
therefore
the
Brownists
either
ignorantly
,
or
maliciously
doe
vs
wrong
,
in
demanding
whether
our
feasts
bee
the
true
worship
of
God
or
no
,
in
their
printed
questions
,
for
we
place
no
worship
of
God
in
them
(
but
that
by
the
way
.
Wee
see
how
the
Church
may
appoint
festiuities
,
and
how
we
may
obserue
them
and
yet
this
is
still
a
certaine
truth
that
wee
now
in
time
of
the
Gospell
are
not
bound
in
conscience
,
and
necessarily
to
the
religious
obseruation
of
daies
,
except
onely
the
Sabbath
day
,
and
not
to
passe
from
this
without
some
word
of
exhortation
.
Is
it
so
,
that
wee
now
in
time
of
the
Gospell
thorow
Christ
haue
this
liberty
,
that
we
are
not
tied
in
conscience
to
necessary
obseruation
of
any
daies
,
excepting
onely
the
Sabbath
.
Then
let
vs
not
forgoe
this
liberty
,
and
now
make
our selues
slaues
to
certaine
daies
,
Wee
are
not
to
make
our selues
slaues
to
certaine
daies
.
and
that
after
the
manner
of
the
very
heathen
.
How
is
that
,
may
some
say
?
I
answer
,
that
is
done
when
wee
put
a
difference
betweene
day
and
day
in
regard
of
good
or
bad
successe
;
as
forsooth
this
is
a
dismall
day
,
a
day
of
bad
successe
,
therefore
we
may
not
put
on
new
garments
,
take
a
iourney
or
begin
any
worke
on
that
day
,
thus
to
obserue
daies
after
an
heathenish
manner
,
is
vtterly
to
renounce
Christian
libertie
;
yea
to
professe
that
we
are
still
in
bondage
to
sinne
,
Satan
,
and
the
corruption
of
our
owne
hearts
:
let
this
be
farre
from
vs
,
and
let
vs
remember
what
the
Lord
saith
vnto
his
people
by
the
mouth
of
his
Prophet
Ier
.
10.2
.
Learne
not
the
way
of
the
heathen
,
and
be
not
afraid
for
the
signs
of
heauen
;
feare
not
the
signes
of
heauen
,
if
we
feare
them
certainely
we
feare
not
God
.
Therefore
let
vs
take
heede
of
this
,
let
vs
hold
fast
our
liberty
in
respect
of
daies
purchased
by
Christ
,
and
vse
it
with
good
conscience
,
remember
thou
art
set
free
by
Christ
,
from
the
obseruation
of
any
Iewish
feast
,
therefore
keepe
thou
euery
day
a
Christian
feast
.
How
is
that
may
some
say
?
I
will
tell
thee
in
a
word
;
purpose
euery
day
to
auoyd
all
and
euery
sinne
,
set
thy selfe
euery
hower
of
the
day
in
the
sight
of
God
,
and
walke
as
before
him
carefully
and
conscionably
in
all
good
duties
,
and
so
doing
thou
shalt
keepe
a
good
conscience
,
and
that
the
wise
man
hath
told
vs.
Prou.
15.15
.
is
a
continuall
feast
euen
euery
day
holy
day
:
some
there
be
that
take
occasion
from
this
text
of
the
Apostle
,
to
open
their
mouthes
against
the
Lords
ordinary
Sabboth
,
and
to
say
it
is
heere
put
among
the
ceremonies
of
the
Iewes
,
and
so
is
abrogated
and
quite
abolished
,
and
we
ought
not
to
keepe
it
,
but
if
we
remember
the
exposition
of
the
words
,
they
may
be
answered
in
a
word
,
that
the
Apostle
heere
speakes
not
of
the
Lords
ordinary
Sabbath
,
but
of
the
first
and
last
day
of
the
great
feastes
of
the
Iewes
,
yet
I
thinke
it
not
amisse
to
stand
awhile
to
make
known
,
and
to
proue
the
morality
of
the
Lords
Sabbath
,
and
that
we
erre
not
in
the
beginning
we
must
know
that
the
Sabbath
was
before
the
death
of
Christ
,
in
part
ceremoniall
(
namely
)
as
it
was
a
seuenth
day
from
the
creation
,
and
in
regard
of
the
strickt
rest
of
that
day
enioined
to
the
Iewes
,
to
whom
it
was
not
lawfull
to
kindle
a
fire
,
Exod
.
35.3
.
But
as
it
is
a
day
of
rest
with
some
,
more
liberty
in
regard
of
things
either
of
present
necessity
as
the
quenching
of
a
fire
hauing
taken
hold
on
an
house
,
or
of
lawfull
conuenience
,
as
preparing
of
frugall
meate
and
diet
,
out
of
the
publike
exercise
,
or
without
hinderance
of
it
;
That
the
Sabbath
is
moral
and
perpetual
,
prooued
.
as
it
is
thus
a
day
of
rest
set
apart
for
the
seruice
of
God
,
onely
in
the
exercises
of
religion
,
and
workes
of
mercie
and
loue
:
so
it
is
morall
and
perpetuall
,
I
might
proue
this
by
many
arguments
,
consider
we
only
these
two
.
First
,
the
commandement
of
keeping
the
Sabbath
was
giuen
to
Adam
in
Paradise
before
the
fall
,
and
therefore
doubtlesse
it
is
morall
and
perpetuall
,
for
he
then
needed
not
any
ceremony
to
lead
him
to
Christ
,
he
needed
not
to
beleeue
in
Christ
,
hauing
not
sinned
.
Againe
,
it
is
engrafted
in
nature
that
their
should
bee
a
time
set
a
part
from
publike
businesses
,
,
and
be
bestowed
on
matters
concerning
Religion
.
There
was
no
Nation
,
almost
among
the
Gentiles
which
had
not
some
festiuall
daies
for
the
publike
exercise
of
their
Religion
,
wherein
though
they
erred
,
yet
it
sheweth
that
it
was
grounded
on
the
Law
of
nature
,
that
some
time
should
bee
appointed
for
the
special
worship
of
God
,
and
consequently
it
proues
the
commandement
to
be
morall
and
perpetuall
.
Now
then
is
it
so
,
that
the
Sabbath
is
morall
and
perpetuall
:
We
must
not
only
abstaine
from
open
prophanation
of
the
Sabath
,
but
we
must
also
take
hede
that
wee
rest
not
in
a
ceremoniall
vse
of
it
.
let
vs
not
then
onely
abstaine
from
open
prophanation
,
by
eating
,
drinking
,
and
immoderate
feeding
,
or
whatsoeuer
may
make
vs
vnfit
for
the
seruice
of
God
in
the
duties
of
Religion
.
But
let
vs
take
heede
that
wee
rest
not
in
the
outward
and
ceremoniall
vse
of
the
Sabbath
,
which
is
a
thing
too
common
amongst
men
:
many
come
to
the
Church
and
heare
the
word
,
and
goe
home
againe
without
any
profit
by
it
;
yea
,
with
much
hurt
to
their
soules
:
they
keepe
the
Sabbath
onely
for
fashion
,
not
with
any
regard
of
true
godlinesse
,
Note
.
neuer
labouring
by
the
vse
of
the
Sabbath
to
grow
in
loue
towards
God
,
or
tender
affection
towards
men
,
for
that
is
the
true
keeping
of
the
Sabbath
.
Now
then
to
stirre
vs
vp
to
be
more
carefull
hereafter
of
this
dutie
,
consider
onely
these
two
things
.
First
,
he
or
shee
that
is
a
wilfull
Sabbath
breaker
,
is
no
true
childe
of
God
;
for
he
that
is
a
true
childe
of
God
will
reason
with
Saint
Iames
,
2.10
.
That
hee
that
hath
commanded
one
thing
hath
commanded
another
,
and
breake
one
commandement
of
God
,
and
be
guilty
of
all
:
therefore
he
feares
the
breach
of
euery
Commandement
of
God
.
Againe
,
call
to
minde
what
the
Lord
saith
in
the
end
of
the
fourth
commandement
that
hee
hath
blessed
it
and
sanctified
it
,
(
that
is
)
he
hath
appointed
it
for
holy
vses
,
that
it
might
be
a
meanes
of
blessing
both
on
thy
soule
,
body
,
and
whole
estate
:
if
then
thou
wouldest
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
child
of
God
:
yea
,
if
thou
tender
the
good
of
thy selfe
,
and
wouldest
bring
downe
a
blessing
one
thine
owne
soule
,
bodie
,
and
whole
estate
,
bee
carefull
to
sanctifie
the
Lords
Sabbath
,
and
labour
by
vse
of
it
to
bee
brought
neerer
to
God
by
faith
and
repentance
and
neerer
to
thy
brethren
in
true
hearted
affection
;
there
is
much
hatred
,
grudging
,
and
hart
burning
amongst
men
,
one
against
another
,
what
is
the
cause
?
Surely
amongst
other
this
is
one
special
cause
,
we
are
carelesse
in
the
sanctification
of
the
Sabbath
,
wee
keepe
it
onely
for
fashion
and
not
as
wee
ought
.
Let
vs
therefore
hereafter
be
more
carefull
of
this
duty
.
VER
.
17.
Which
are
but
a
shadow
of
things
to
come
:
but
the
body
is
in
Christ
.
This
verse
hath
respect
to
the
verse
immediatly
foregoing
as
a
further
confirmation
of
it
by
a
new
argument
,
and
in
it
is
also
couched
an
answer
to
a
secret
exception
,
that
false
teachers
might
take
against
the
Apostles
conclusion
in
the
verse
before
;
for
happily
they
might
except
against
him
,
and
say
:
is
not
the
choice
of
meats
,
and
obseruation
of
solemne
feasts
,
new
moones
,
and
the
vse
of
other
ceremonies
among
the
Iewes
,
a
thing
commanded
of
God
,
why
then
should
they
be
neglected
?
To
this
the
Apostle
doth
infold
an
answer
in
the
words
of
this
verse
,
and
it
is
this
.
That
they
were
indeede
commanded
of
God
,
but
onely
to
this
ende
,
to
shadow
out
Christ
to
come
,
and
at
his
comming
to
cease
and
haue
an
end
;
and
so
the
Apostles
argument
for
confirmation
of
his
conlusion
is
here
taken
from
the
end
and
vse
of
the
ceremonies
of
the
Law
,
and
may
thus
beframed
.
The
Ceremonies
of
Moses
Law
were
appointed
by
God
to
prefigure
and
shadow
out
Christ
to
come
.
Therefore
Christ
being
now
exhibited
and
come
in
the
flesh
there
is
no
more
vse
of
these
ceremonies
they
haue
ended
their
office
in
Christ
.
In
this
Verse
more
specially
we
haue
,
First
,
a
description
of
the
Legall
Ceremonies
,
what
they
were
in
their
owne
nature
and
proper
vse
(
namely
)
that
they
are
a
shadow
of
things
to
come
.
Secondly
,
what
Christ
is
in
respect
of
them
,
that
hee
is
the
body
of
those
shadowes
in
the
words
following
,
but
the
body
is
in
Christ
.
Interpretation
.
Come
we
to
consider
the
words
of
this
Verse
,
(
Which
)
(
that
is
)
which
ceremonies
before
mentioned
,
and
all
other
of
like
sort
.
(
A
shadow
)
This
word
shadow
is
a
word
of
similitude
or
comparison
and
the
meaning
is
a
type
or
resemblance
figuring
and
shewing
things
to
come
,
and
the
legall
Ceremonies
are
thus
compared
to
a
shadow
,
especially
in
two
respects
,
First
,
because
as
a
shadow
doth
shew
the
body
obscurely
(
for
who
can
perfectly
know
the
body
by
the
shadow
?
)
so
the
types
and
figures
of
the
old
Law
did
obscurly
shew
things
to
come
.
Secondly
,
because
as
a
shaddow
is
a
thing
without
substance
,
and
formally
by
it selfe
a
meane
accident
:
so
the
rites
and
ceremonies
of
the
law
taken
by
themselues
,
were
empty
shewes
(
of
good
things
to
come
)
(
that
is
)
of
Christ
to
come
,
of
the
misteries
and
benefits
of
Christ
,
as
reconciliation
with
God
,
iustification
,
remission
of
sinnes
,
purgation
of
conscience
,
and
the
like
.
(
But
the
body
is
in
Christ
)
The
words
are
,
but
the
body
is
of
Christ
,
the
meaning
is
,
but
Christ
is
the
body
of
those
shadowes
(
that
is
)
the
substance
and
truth
of
them
,
because
hee
did
truelie
performe
and
exhibite
those
thinges
which
they
shadowed
▪
thus
then
brieflie
conceiue
wee
the
words
of
this
verse
,
as
if
the
Apostle
had
sayd
.
Which
ceremonies
before
spoken
of
and
all
other
of
like
sort
,
are
but
an
obscure
resemblance
,
and
being
taken
by
themselues
are
but
an
empty
shew
of
Christ
to
come
,
&
of
the
mysteries
&
benefits
of
Christ
,
Christ
is
the
substance
&
truth
of
them
,
he
truly
performing
and
exhibiting
those
things
which
they
did
prefigure
and
shadow
out
.
Now
first
the
Argument
heere
vsed
by
the
Apostle
is
to
be
considered
in
that
he
reasons
thus
.
That
the
end
and
vse
of
legall
ceremonies
was
to
shadow
out
Christ
to
co
come
.
And
therefore
Christ
beeing
now
come
,
there
is
no
more
vse
of
them
it
plainly
teacheth
vs
the
abrogation
of
the
vse
of
all
significant
and
shadowing
ceremonies
of
Mosos
Law
,
that
by
Christ
his
comming
and
death
all
ceremonies
of
figure
and
signification
are
abrogated
and
taken
away
in
regard
of
the
vse
of
them
.
All
significant
and
shadowing
ceremonies
of
Moses
Law
are
taken
away
by
Christ
his
death
in
regard
of
the
vse
of
them
.
I
say
ceremonies
of
figure
and
signification
for
some
were
of
order
,
and
may
be
vsed
without
binding
the
conscience
to
the
necessary
vse
of
them
.
And
againe
,
I
say
,
in
regard
of
the
vse
of
them
,
for
as
those
ceremonies
are
set
downe
in
the
bookes
of
the
old
testament
they
are
part
of
the
written
word
of
God
and
may
still
instruct
vs
concerning
Christ
his
comming
suffering
death
,
and
the
many
and
great
fruits
of
it
:
but
in
regard
of
the
vse
and
obseruation
of
them
they
are
quite
abrogated
and
we
now
in
time
of
the
Gospell
are
free
from
the
obseruation
of
any
Iewish
ceremony
,
being
a
figure
of
Christ
to
come
,
yea
,
now
the
vse
and
obseruation
of
Iewish
ceremonies
is
a
thing
not
arbitrary
and
left
to
vs
as
indifferent
,
but
it
is
vtterly
vnlawfull
,
and
that
is
plainely
taught
Heb
.
throughout
but
specially
9.10.11.12
.
in
the
10.
verse
it
is
sayd
,
that
the
seruice
of
the
old
Testament
onely
stood
in
meates
and
drinkes
,
and
diuers
washings
,
and
carnall
rites
vntill
the
time
of
reformation
,
when
was
that
time
?
it
is
expressed
in
the
verse
following
(
namely
)
the
time
of
Christ
his
comming
but
Christ
being
come
,
an
high
Priest
of
good
things
to
come
by
a
greater
&
more
perfect
tabernacle
,
not
made
with
hands
(
that
is
)
not
of
this
building
.
Neither
by
the
bloud
of
goats
and
calues
:
but
by
his
owne
bloud
entred
he
in
once
vnto
the
holy
place
,
and
obtained
eternall
redemption
for
vs
Gal.
5.2
.
the
Apostle
was
bold
to
tell
the
Gala●hians
and
he
speaks
it
with
authority
setting
his
own
name
before
it
,
that
the
vse
of
circumcision
would
prooue
most
dangerous
vnto
them
,
behold
I
Paul
say
vnto
you
,
that
if
ye
bee
circumcised
,
Christ
shall
profit
you
nothing
.
Act.
16.3
.
Paul
himselfe
circumcised
Timothy
.
It
is
true
,
but
the
text
sayth
it
was
because
of
the
Iewes
,
in
regard
of
the
weake
Iewes
,
who
otherwise
would
haue
beene
offended
.
Why
?
but
if
circumcision
were
vtterly
vnlawfull
,
then
hee
ought
not
to
haue
vsed
it
for
auoyding
the
offence
of
any
.
To
this
I
answer
,
though
circumcision
after
the
death
of
Christ
was
a
dead
ceremony
,
yet
till
the
destruction
of
Solomons
temple
it
was
a
thing
indifferent
,
it
was
a
ceremony
dead
,
but
not
buried
,
and
so
was
it
vsed
by
the
Apostle
as
a
thing
indifferent
,
but
after
the
destruction
of
the
Temple
,
when
the
Church
of
the
new
testament
was
planted
,
then
was
it
a
deadly
ceremony
vtterly
vnlawfull
.
And
therefore
wickedly
,
and
most
iniuriously
deale
the
Papists
,
in
loading
their
simple
followers
with
an
huge
heape
of
ceremonies
,
Discouery
of
the
iniurious
dealing
of
the
Papists
in
loading
their
followers
with
a
masse
of
ceremonies
.
taken
partly
from
the
Gentiles
,
and
partly
from
the
Law
of
Moses
,
their
masse
which
they
account
the
marrow
of
religion
,
is
nothing
but
a
masse
of
Iewish
ceremonies
,
and
therein
they
lay
on
mens
necks
an
intollerable
yoake
so
called
,
Act.
15.10
.
yea
,
therein
they
shew
themselues
to
be
led
with
the
spirit
of
Antichrist
,
such
a
spirit
as
Iohn
speakes
of
,
1.
Ioh
.
4.3
.
in
effect
denying
Christ
to
be
come
in
the
flesh
,
we
must
remember
that
we
are
now
set
free
from
the
vse
of
Iewish
ceremonies
;
we
now
are
not
to
worship
God
in
outward
sacrifices
and
ceremonies
,
but
in
Spirit
and
trueth
,
euen
in
spirituall
worship
and
seruice
.
The
next
thing
offered
vnto
vs
from
this
verse
is
this
,
that
the
Apostle
in
describing
the
legall
ceremonies
,
vseth
this
comparison
,
that
they
are
but
shadowes
:
Hence
we
are
plainely
taught
thus
much
.
That
the
significant
ceremonies
of
the
Law
were
onely
obscure
resemblances
,
The
significant
ceremonies
of
Moses
law
were
only
obscure
resemblances
&
empty
shadowes
of
Christ
and
his
benefits
.
and
by
themselues
but
empty
shadowes
of
Christ
,
and
the
benefites
of
Christ
.
Christ
was
onely
shadowed
out
by
them
in
the
time
of
the
old
Testament
.
Christ
his
grace
and
benefites
were
not
giuen
by
the
very
sacrifices
and
ceremonies
of
the
Law
but
they
that
vsed
them
were
to
haue
an
eye
to
the
body
of
them
(
namely
)
Christ
,
hence
it
is
that
the
people
of
God
were
often
reproued
by
the
Prophets
in
vsing
of
those
sacrifices
because
they
rested
in
the
vse
of
them
,
as
if
by
the
verie
offerings
of
a
sacrifice
their
sinnes
had
been
taken
away
,
and
in
their
offering
they
had
not
an
eye
to
the
bodie
they
looked
not
at
the
true
perfect
sacifice
of
Christ
,
whereof
those
sacrifice
were
onely
a
shadowe
the
Lord
therefore
sayth
,
Isai
.
1.11.12.13
.
what
haue
I
to
doe
with
the
multitude
of
your
sacrifice
,
I
am
full
of
the
burnt
offerings
of
rammes
and
of
the
fat
of
fed
beasts
,
and
I
desire
not
the
bloud
of
bullockes
,
nor
of
lambes
,
nor
of
goats
.
When
you
come
to
appeare
before
me
,
who
required
this
of
your
hands
to
tread
in
my
courts
?
Bring
no
more
oblations
in
vaine
:
incense
is
an
abhomination
vnto
mee
:
I
cannot
suffer
your
new
moones
nor
Sabboths
nor
solemne
daies
(
it
is
iniquitie
)
nor
solemne
assemblies
.
What
is
the
reason
of
it
?
it
is
giuen
ver.
15.
in
the
end
for
your
hands
are
full
of
bloud
,
as
if
hee
had
sayd
,
when
you
offer
these
sacrifices
,
you
rest
in
your
outward
seruice
,
as
if
the
very
offering
of
it
were
sufficient
to
conferre
my
grace
vppon
you
,
you
looke
not
by
faith
to
the
one
true
perfect
sacrifice
,
and
that
is
manifest
because
you
doe
not
testifie
your
faith
by
the
fruites
of
it
,
you
still
continue
in
your
sinnes
,
and
so
your
sacrifices
are
abominable
in
my
sight
,
I
cannot
endure
them
,
Hebr
.
10.1
.
the
holy
Ghost
sayth
in
plaine
termes
,
that
the
Law
had
the
shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
.
Heer
then
comes
a
question
to
be
handled
(
namely
)
this
.
What
difference
there
is
betweene
the
sacracraments
of
the
old
testament
and
our
Sacraments
of
the
new
testament
,
for
it
may
seeme
that
the
Sacraments
of
the
old
testament
being
abolished
they
were
but
ceremonies
,
and
so
but
obscure
resemblances
and
by
themselues
but
emptie
shewes
,
and
the
question
may
be
how
our
Sacraments
differ
from
them
.
The
Papists
in
answer
to
this
question
say
,
that
the
Sacraments
of
the
old
testament
did
only
signifie
and
shadow
out
grace
to
bee
giuen
afterward
by
the
passion
of
Christ
,
but
our
sacraments
in
the
new
testament
(
say
they
)
doe
containe
grace
in
them
,
and
giue
grace
,
ex
opere
operato
by
the
very
worke
done
;
this
is
a
meere
vntruth
,
and
a
difference
deuised
by
themselues
,
that
we
therefore
may
assigne
a
right
difference
betweene
them
,
we
must
first
know
that
that
the
Sacraments
of
the
old
testament
,
were
both
ceremonies
and
sacraments
.
Ceremonies
as
signes
of
the
Messiah
to
come
,
and
sacraments
as
seales
of
the
righteousnes
by
faith
hauing
the
word
of
promise
adioined
to
them
the
Lord
promising
in
his
word
that
by
those
signes
he
would
offer
,
apply
,
seale
vp
and
confirme
grace
in
the
righ
vsers
of
them
.
The
true
answer
.
Now
then
for
answer
to
the
question
,
as
the
Sacraments
of
the
old
testament
,
were
ceremonies
,
so
there
is
a
maine
difference
between
them
&
our
sacraments
,
for
so
they
are
onely
resemblances
of
things
to
come
hauing
no
word
of
promise
annexed
vnto
them
as
our
sacraments
haue
,
but
as
they
were
sacraments
,
so
there
is
no
essentiall
differenee
betweene
them
and
our
sacraments
,
No
maine
difference
betweene
the
sacraments
of
the
old
Testament
and
our
sacraments
.
they
did
signifie
and
seale
vp
the
same
grace
and
righteousnesse
to
saluation
and
life
eternall
,
that
ours
doe
,
therefore
the
Apostle
calles
circumcision
the
seale
of
the
righteousnesse
of
the
fayth
,
which
Abraham
had
when
he
was
vncircumcised
,
Rom.
4.11.1
.
Corinth
.
10.3.4
.
hee
sayth
that
the
fathers
in
the
old
testament
did
eat
the
spirituall
meate
,
and
did
drinke
the
same
spirituall
drinke
,
for
they
dranke
of
the
same
spirituall
rock
,
that
we
do
in
our
Sacraments
(
namely
)
Christ
and
so
in
substance
there
is
noe
difference
between
their
sacraments
and
ours
,
yet
know
that
the
sacraments
of
the
old
Testament
and
our
differs
,
and
that
in
three
things
.
The
sacraments
of
the
old
testament
ment
&
ours
diss●r
further
in
three
things
First
,
in
outward
signes
and
rites
.
Secondly
the
Sacraments
of
the
old
testament
did
foreshew
Christ
to
come
.
Ours
are
visible
declarations
of
Christ
already
come
.
Thirdly
,
our
Sacraments
doe
more
plainely
and
fully
set
Christ
and
his
death
before
vs
then
did
theirs
.
For
as
in
the
new
Testament
,
the
meanes
of
reuelation
is
more
cleere
,
the
light
of
faith
greater
,
and
the
measure
of
grace
more
ample
,
so
also
by
the
sacraments
of
the
newe
Testament
is
the
grace
of
Christ
more
plainely
and
fully
and
plentifully
offered
and
dispersed
then
by
the
sacraments
of
the
old
testament
.
Now
this
wee
are
to
consider
.
Is
it
so
that
the
grace
of
Christ
,
is
not
nowe
set
before
vs
in
obscure
shadowes
,
as
it
was
before
his
comming
in
the
flesh
,
is
it
nowe
more
fully
and
plainely
and
plentifully
offered
vnto
vs
in
the
preaching
of
the
Gospell
,
and
administration
of
the
Sacraments
;
Then
let
it
shame
vs
to
bee
behinde
them
of
the
old
testament
,
in
knowledge
,
in
faith
,
and
in
sound
and
comfortable
apprehension
and
application
of
the
grace
of
Christ
.
It
is
a
shame
for
vs
to
bee
behind
them
that
liued
in
time
of
the
old
testament
in
knowledge
,
in
faith
,
&
in
sound
receiuing
of
the
grace
of
Christ
.
Heerin
manie
are
much
defectiue
,
manie
haue
no
vnderstanding
of
the
grace
of
Christ
,
so
plainelie
set
before
them
in
the
sacraments
,
as
if
Christ
were
yet
in
crucifying
,
and
as
if
his
bloud
were
now
dropping
from
his
body
in
their
sight
;
yet
many
that
come
to
the
Lords
table
,
see
it
not
,
nor
haue
any
apprehension
of
the
grace
that
is
offered
.
And
what
is
the
cause
?
Surely
,
that
is
one
cause
which
our
Sauiour
hath
giuen
Ioh
.
3.19
.
we
loue
dowes
rather
then
the
substance
,
wee
are
so
wedded
to
the
vanishing
pleasures
and
fading
profites
of
this
world
,
which
are
but
shadowes
that
wee
cannot
see
,
much
lesse
affect
the
true
substance
of
grace
in
Christ
.
Well
,
let
vs
remember
what
our
Sauiour
sayth
in
that
place
,
this
is
the
condemnation
that
light
is
come
into
the
world
,
and
men
loue
darkenesse
rather
then
light
,
so
certainely
wee
may
iustly
feare
,
that
this
will
bee
to
our
deeper
condemnation
,
that
the
truth
and
substance
of
the
old
shadowes
is
come
into
the
world
,
and
yet
wee
rather
loue
the
shadows
of
pleasure
and
worldly
profits
then
this
enduring
substance
,
therefore
our
iudgement
and
condemnation
shall
be
the
greater
.
One
thing
more
we
may
hence
gather
,
in
that
the
Apostle
sayth
,
that
Christ
in
respect
of
the
legall
ceremonies
is
the
trueth
and
substance
of
them
,
wee
may
conclude
that
all
sacrifices
propitiatory
are
nowe
ended
in
Christ
,
All
sacrifices
propitiatory
are
now
ended
in
Christ
.
they
are
now
needles
,
yea
,
they
are
pernicious
,
because
Christ
his
perfect
sacrifice
is
succeeded
in
stead
of
all
legall
sacrifices
,
they
being
weake
and
insufficient
to
take
away
sinne
,
Christ
by
his
one
offering
hath
made
perfect
them
that
are
sanctified
,
so
saith
the
Authour
to
the
Hebrewes
,
Heb
.
10.14
.
and
this
discouereth
to
vs
,
that
the
popish
sacrifice
of
the
masse
,
which
the
Papists
hold
to
be
a
propitiatory
sacrifice
for
the
quicke
and
dead
,
is
a
most
abhominable
idoll
,
The
sacrifice
of
the
masse
is
a
most
abominable
idoll
.
they
please
themselues
in
the
shadow
when
they
may
haue
the
true
substance
,
for
they
teach
that
Christ
is
still
offered
vnder
the
formes
of
bread
and
wine
,
after
an
vnbloudy
manner
,
which
a
is
most
grosse
,
senceles
and
dangerous
heresie
.
Let
vs
remember
that
Christ
his
sacrifice
on
the
crosse
,
was
the
complement
,
We
are
to
cleaue
by
faith
to
the
infinite
and
eternall
merit
of
Christ
his
sacrifice
on
the
crosse
.
substance
and
trueth
of
all
the
old
sacrifices
,
and
so
all
expiatory
sacrifices
are
ended
in
that
,
&
let
vs
by
faith
only
cleaue
to
the
infinit
and
eternall
merit
of
that
one
perfect
sacrifice
,
as
the
onely
propitiation
for
all
our
sinne
,
and
then
we
shall
be
sure
to
finde
remission
of
sinnes
,
peace
with
God
in
this
life
,
and
eternall
comfort
with
him
in
the
life
to
come
.
VER
.
18.
Let
no
man
at
his
pleasure
beare
rule
ouer
you
,
by
humblenesse
of
minde
,
and
worshipping
of
Angels
,
aduancing
himselfe
in
those
things
,
which
he
neuer
saw
,
rashly
puft
with
his
fleshly
mind
.
In
this
verse
the
Apostle
comes
to
deale
against
the
corruption
of
religion
and
meanes
of
seducement
,
and
drawing
away
from
the
truth
fetched
from
philosophia
,
and
the
vaine
speculation
of
certaine
Enthusiasts
(
that
is
)
such
as
pretended
heauenly
visions
and
reuelations
,
and
hee
doth
insist
in
one
particular
,
which
such
false
teachers
laboured
to
thrust
on
the
Colossians
(
namely
)
the
religion
or
worship
of
Angels
.
Now
the
Apostles
maner
of
dealing
against
this
is
as
it
was
before
ver
.
16.
(
namely
)
by
way
of
dehortation
,
that
the
Colossians
should
not
suffer
any
to
corrupt
them
with
the
religion
or
worship
of
Angels
,
that
is
the
generall
matter
of
this
verse
.
The
generell
matter
of
this
verse
.
In
the
manner
of
deliuering
of
it
more
specially
,
The
manner
of
deliuering
of
that
matter
.
two
things
are
offered
to
our
consideration
.
First
a
disswasion
from
suffering
false
teachers
to
drawe
them
away
to
the
worship
of
Angels
.
Secondly
,
a
description
of
such
false
teaehers
.
And
in
both
these
are
couched
&
contained
arguments
of
refutation
to
repell
that
false
doctrine
of
the
worship
of
Angels
.
The
disswasion
is
in
these
words
(
let
no
man
at
his
pleasure
beare
ouer
you
by
humblenesse
of
mind
and
worshipping
of
Angels
)
wherein
is
laid
before
vs.
First
,
this
generall
,
Let
no
man
beare
rule
ouer
you
,
or
let
no
man
defraude
you
:
with
the
manner
,
how
false
teachers
sought
to
beare
rule
ouer
the
Colossians
(
namely
)
after
their
owne
will
and
pleasure
.
Secondly
,
the
particular
thing
whereby
false
teachers
would
beare
rule
ouer
them
,
and
defraude
them
,
and
that
was
the
worship
of
Angels
;
which
is
amplified
by
the
meanes
vsed
to
perswade
thereunto
(
namely
)
humblenesse
of
minde
(
by
humblenesse
of
minde
)
for
so
(
as
I
take
it
)
those
two
things
are
to
be
conceiued
and
distinguished
in
the
purpose
of
the
Apostle
.
That
the
one
was
the
thing
whereby
false
teachers
laboured
to
beare
rule
ouer
the
Colossians
.
And
the
other
,
the
meanes
vsed
to
perswade
them
vnto
it
.
The
description
of
false
teachers
,
what
they
were
,
is
in
the
words
following
.
(
Aduancing
himselfe
in
those
things
which
hee
neuer
saw
.
)
First
,
they
are
described
by
their
boldnesse
,
that
they
durst
boldly
take
on
them
the
knowledge
and
determination
of
things
they
had
neuer
seene
.
(
Aduancing
himselfe
in
those
things
which
he
neuer
saw
.
Secondly
,
by
the
roote
and
efficient
cause
of
that
(
namely
)
the
vaine
pride
of
their
carnall
minds
in
the
last
words
,
rashly
puffed
vp
with
fleshly
minde
.
Now
the
arguments
included
in
this
disswasion
and
description
to
refell
the
false
doctrine
of
the
worshippe
of
Angels
,
are
especially
these
two
.
First
,
that
such
worship
is
most
dangerous
,
if
they
should
embrace
it
,
it
would
bee
a
meanes
to
drawe
them
from
Christ
,
to
defraude
them
of
their
price
,
and
to
bring
them
into
thrall
and
bondage
to
the
corrupt
wils
of
men
.
Secondly
,
that
such
worship
is
not
built
on
any
good
ground
,
but
thrust
out
from
the
vaine
speculation
of
men
taking
on
them
the
knowledge
of
things
they
neuer
saw
,
and
that
through
the
vaine
pride
of
their
owne
fleshly
mindes
.
Come
we
to
the
words
of
this
verse
,
and
first
,
Interpretation
.
of
the
disswasion
(
Let
no
man
at
his
pleasure
beare
rule
ouer
you
,
by
humblenesse
of
minde
,
and
worshipping
of
Angels
)
Wee
finde
but
one
word
in
the
originall
,
heere
translated
(
beare
rule
ouer
you
)
and
for
the
vnderstanding
of
it
,
we
must
know
that
the
heathens
in
their
games
and
publike
exercises
of
wrestling
,
and
the
like
;
had
some
that
vsed
to
sit
as
vmpires
to
giue
to
them
that
did
best
the
rewarde
of
a
garland
,
a
crowne
,
or
some
such
thing
.
Now
the
word
heere
vsed
is
Metaphoricall
,
and
it
is
taken
from
the
corrupt
and
vniust
dealing
of
such
vmpires
,
who
no
doubt
sometimes
defrauded
them
of
the
prise
,
that
deserued
it
.
From
such
vniust
dealing
of
such
vmpires
is
the
word
heere
borrowed
,
and
it
signifieth
after
the
manner
of
vniust
vmpires
to
defraude
men
of
the
prise
that
is
due
to
them
:
the
meaning
is
to
draw
them
from
Christ
,
and
so
to
defraude
them
of
eternall
life
and
saluation
,
due
vnto
them
,
in
,
and
thorow
him
(
at
his
pleasure
)
that
is
,
according
to
his
owne
lust
,
without
any
reason
at
all
(
by
humblenesse
of
minde
)
the
meaning
of
it
is
not
,
by
true
humblenesse
of
minde
,
for
that
is
an
exellent
grace
and
vertue
:
but
by
a
counterfet
shew
of
it
,
vnder
a
colour
of
humblenesse
of
minde
(
and
worshipping
of
Angels
)
the
words
are
(
religion
of
angels
)
and
the
meaning
is
,
by
religious
adoration
,
or
inuocation
of
Angels
,
thus
then
wee
are
to
conceiue
the
meaning
of
this
diswasion
.
Let
no
man
according
to
the
lust
of
his
owne
heart
without
any
ground
at
all
by
his
false
opinions
draw
you
from
Christ
,
and
defraude
you
of
the
prise
of
eternall
life
due
to
you
in
him
:
and
that
by
perswading
you
vnder
a
colour
of
humblenesse
of
minde
to
the
inuocation
and
worship
of
Angels
.
Now
first
,
obserue
we
heere
that
the
Apostle
was
not
content
with
his
former
disswasion
,
Verse
16.
Let
no
man
therefore
condemne
you
in
meat
and
drinke
,
or
in
respect
of
an
holy
day
,
or
of
the
new
moone
,
or
of
the
Sabbath
daies
.
But
he
subioines
this
to
it
as
needfull
also
,
Let
no
man
at
his
pleasure
beare
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
.
Thereby
giuing
vs
to
vnderstand
,
that
false
teachers
vsed
not
one
kinde
of
imposture
to
draw
the
Colossians
from
the
truth
,
but
on
while
they
vrged
circumsion
,
and
the
obseruation
of
the
legall
Ceremonies
to
be
needfull
to
saluation
:
an
other
while
they
magnified
angels
,
and
vnder
a
colour
of
humblenesse
of
minde
,
sought
to
bring
in
the
worship
of
Angels
.
Hence
we
may
easily
take
vp
this
conclusion
.
That
Satan
hath
many
faire
coloured
meanes
to
corrupt
religion
,
Satan
hath
many
faire
coloured
meanes
to
corrupt
religion
.
if
he
cannot
by
one
subtilty
preuaile
to
ouerthrow
or
corrupt
the
true
faith
of
Christians
,
he
can
and
will
vse
another
;
and
if
that
succeede
not
a
third
;
yea
an
infinite
number
of
sleights
to
that
purpose
:
he
is
the
Dragon
with
seuen
heades
,
Reuel
.
12
,
3.
(
that
is
)
hauing
the
fulnesse
of
all
subtilty
and
craft
.
And
this
I
note
,
to
teach
vs
to
arme
our selues
not
onely
against
one
or
two
,
but
against
many
subtilties
of
Satan
vsed
to
draw
vs
away
from
the
truth
:
We
must
arme
our selues
against
many
subtilties
vsed
by
Satan
to
draw
vs
from
the
truth
of
religion
.
wee
must
not
onely
be
armed
against
the
coloured
craft
and
subtiltilty
of
the
Papists
,
labouring
to
corrupt
vs
with
a
shew
of
Scripture
,
by
addition
,
detraction
or
some
absurde
glosse
,
misinterpreted
by
glorious
titles
of
vnity
and
vniuersality
by
lying
sig
es
and
wonders
,
and
such
like
,
but
we
must
be
prouided
to
withstand
the
sleight
of
such
as
seeme
to
haue
the
truth
,
and
yet
vnder
the
colour
of
a
constitution
of
a
Church
,
goe
about
to
vndermine
the
whole
building
of
sound
faith
and
religion
:
yea
let
vs
be
circumspect
and
arme
our selues
against
the
subtilty
of
Satan
,
vnder
the
shew
of
great
knowledge
,
and
profound
learning
,
tendring
to
vs
strong
points
of
doctrine
,
and
dangerous
errors
,
some
there
be
that
in
this
respect
are
deluded
and
much
deceiued
,
let
them
remember
what
they
read
,
Reuel
.
2.24
.
profounditie
and
depth
of
learning
abused
to
broach
error
,
is
the
very
deepenes
of
satan
.
Let
vs
therfore
arme
our selues
against
it
,
and
against
all
his
subtilties
,
and
that
we
doe
this
let
vs
receiue
the
truth
in
loue
of
the
truth
,
and
testifie
our
loue
by
bringing
foorth
the
fruits
of
it
,
and
then
no
doubt
we
shall
haue
the
secret
of
the
Lord
reuealed
vnto
vs
,
as
it
is
said
,
Psal
.
25.14
.
We
shall
be
able
to
discerne
betweene
truth
and
errour
,
and
spy
out
the
subtiltie
of
Satan
going
about
to
deceiue
vs.
The
next
thing
we
are
to
obserue
in
this
diswasion
is
,
that
the
Apostle
saith
not
,
Let
no
man
seduce
you
by
bearing
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
,
but
he
sets
out
such
seducement
with
the
danger
of
it
,
that
it
is
like
to
proue
a
defrauding
of
them
of
the
prise
of
eternall
life
,
let
no
man
defraude
you
of
the
prise
of
eternall
life
and
saluation
due
vnto
him
,
in
,
and
through
Christ
.
Hence
are
we
taught
how
dangerous
a
thing
it
is
to
bee
seduced
and
drawne
away
to
any
fundamentall
error
,
It
is
a
very
dangerous
thing
to
bee
drawne
away
to
any
fundamentall
error
.
The
doctrine
explaned
.
such
as
is
the
inuocation
and
worship
of
Angels
:
men
that
are
so
sedused
are
in
danger
thereby
to
lose
eternall
life
;
and
that
this
doctrine
be
not
mistaken
,
I
must
of
necessitie
a
little
futther
explane
it
.
First
therefore
,
I
say
it
is
dangerous
to
be
drawne
away
to
such
an
errour
as
is
against
the
foundation
,
and
doth
ouerturne
any
truth
necessary
to
be
beleeued
to
saluation
,
as
the
vnity
of
the
Godhead
,
the
trinity
of
persons
,
that
Iesus
Christ
is
the
onely
Sauiour
of
all
Gods
chosen
,
that
we
are
redeemed
by
him
,
that
we
are
iustified
in
the
sight
of
God
by
faith
,
without
workes
,
and
such
like
.
Secondly
,
I
say
not
,
that
such
an
one
as
is
seduced
and
drawne
away
,
shall
neuer
come
to
life
and
saluation
,
but
that
he
is
in
danger
to
lose
eternall
life
,
for
happily
he
may
be
drawne
and
fall
into
that
errour
of
weakenesse
and
ignorance
,
it
was
the
case
of
the
Galatians
,
Gal.
1.6
.
I
maruell
that
ye
are
so
soone
remoued
away
vnto
an
other
Gospell
,
from
him
that
had
called
you
in
the
grace
of
Christ
,
and
he
may
continue
in
it
ignorantly
for
a
time
,
and
afterward
repent
and
be
saued
.
Thus
then
conceiue
we
the
doctrine
,
that
he
that
is
drawne
away
to
any
errour
,
ouerturning
the
truth
necessary
to
be
knowne
and
beleeued
to
saluation
,
is
in
great
danger
to
lose
eternall
life
,
and
to
be
damned
foreuer
,
for
he
may
come
to
hold
that
errour
obstinately
to
the
end
,
and
then
hee
shuts
himselfe
out
from
all
possibilitie
of
saluation
.
The
Apostle
saith
,
Gal.
5.4
.
Yee
are
abolished
from
Christ
,
whosoeuer
are
iustified
by
the
Law
,
yee
are
fallen
from
grace
.
The
meaning
is
,
you
that
are
of
that
erronious
opinion
,
and
hold
it
stifly
,
that
you
are
iustified
by
the
Law
,
you
are
abolished
from
Christ
,
Christ
is
to
you
an
empty
and
vnprofitable
Christ
,
and
then
as
Saint
Iohn
saith
,
1.
Ioh
.
5.12
.
He
that
hath
the
Sonne
,
hath
life
;
and
he
that
hath
not
the
sonne
of
God
,
hath
not
life
,
he
cannot
come
to
be
saued
.
And
this
may
serue
to
informe
our
vnderstandings
in
this
point
,
Information
of
iudgement
touching
erronious
opinions
held
by
some
.
that
all
erronious
opinions
are
not
damnable
,
the
Apostles
themselues
for
some
time
,
euen
till
Christ
was
ascended
into
heauen
,
held
an
errour
touching
the
establishment
of
the
Kingdome
of
Israel
by
their
Lord
and
master
,
Act.
1.5
.
yet
were
they
,
euen
then
,
in
the
state
of
grace
,
and
saluation
,
because
they
rested
on
Christ
,
as
the
onely
Sauiour
of
the
world
,
who
should
take
away
theit
sinnes
,
and
bring
them
to
euerlasting
life
;
as
appeareth
,
Ioh
.
5.68.69
.
And
therefore
it
is
not
every
erronious
opinion
that
is
damnable
,
but
onely
such
as
doth
ouerturne
some
fundamentall
truth
necessarie
to
bee
held
to
saluation
,
and
that
held
with
obstinacy
to
the
ende
,
that
shuts
a
man
out
from
all
hope
of
saluation
.
Againe
,
is
it
so
that
seducement
and
drawing
away
into
some
fundamentall
errour
is
so
dangerous
,
is
it
the
hazard
of
our
owne
saluation
,
then
let
vs
take
heede
,
how
we
giue
place
to
them
that
are
tempering
with
vs
to
yeeld
,
though
neuer
so
little
,
to
some
fundamentall
errour
,
Wee
are
to
beware
of
such
as
would
haue
vs
yeelde
though
but
a
little
,
to
some
fundamentall
error
.
as
to
hold
iustification
in
the
sight
of
God
,
partly
by
faith
,
and
partly
by
workes
.
Let
vs
doe
in
this
case
,
as
the
Apostle
saith
,
he
did
in
the
like
.
Gal.
2.5
.
Giue
no
place
to
them
by
subiection
not
for
an
houre
,
no
not
for
one
minute
,
if
we
doe
,
we
bring
our selues
in
danger
to
lose
eternall
life
;
it
is
thought
by
some
,
there
may
be
a
little
yelding
to
the
Papists
in
fundamental
points
of
religion
,
and
so
an
vnion
and
mixture
may
bee
made
of
their
Religion
and
ours
,
which
is
a
meere
dreame
of
carnal
Gospellers
and
worldly
polititians
:
we
must
not
yeeld
from
the
least
part
of
truth
reuealed
necessary
to
saluation
,
our
yeelding
neuer
so
little
from
such
a
truth
is
most
dangerous
:
the
Lord
may
giue
vs
vp
to
goe
on
,
from
one
degree
of
error
to
an
other
,
till
we
come
to
hold
a
lye
in
the
right
hand
,
(
that
is
)
with
obstinacy
continue
in
it
,
and
so
be
damned
.
Let
vs
therefore
take
heede
of
yeelding
any
iot
from
a
fundamental
truth
,
let
vs
hold
that
more
precious
then
the
whole
world
.
Marke
we
further
,
the
Apostle
saith
,
Let
no
man
beare
rule
ouer
you
at
his
pleasure
,
Such
as
are
misled
by
others
,
either
into
errors
or
sinne
,
are
held
by
them
in
a
miserable
thraldome
.
Proofe
of
the
first
.
according
to
his
owne
corrupt
lust
,
without
any
reason
at
all
.
See
then
the
fearefull
thraldome
of
such
as
are
seduced
by
false
teachers
,
they
beare
rule
ouer
them
at
their
pleasure
,
they
leade
them
whither
they
list
.
I
shewed
when
I
stood
on
the
8.
vers
.
that
false
teachers
carry
away
the
simple
as
a
prey
,
and
vse
them
at
their
pleasure
,
the
Apostle
hath
made
it
manifest
,
2.
Cor
.
11.20
.
where
he
saith
,
The
Corinthians
suffered
false
teachers
to
vse
them
at
their
pleasure
.
Hauing
handled
that
point
,
I
will
not
now
stand
vpon
it
,
nor
now
remember
the
vse
was
made
of
it
:
but
consider
wee
the
truth
of
this
in
an
other
kinde
:
as
false
teachers
leade
the
simple
into
error
,
and
hold
them
in
it
at
their
pleasure
;
euen
thus
doe
many
wicked
instruments
of
sinne
,
such
as
are
meanes
to
draw
others
to
sinne
,
and
to
leade
them
to
lust
and
lewdnesse
,
to
riot
and
vnthrifty
meanes
,
doe
not
they
leade
them
at
their
pleasure
and
hold
them
in
sinne
,
as
they
list
.
Looke
one
the
example
of
Ahab
,
1
King
.
21.25
.
It
is
there
said
,
Proofe
of
the
second
.
he
sould
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
and
that
Iezabel
his
wife
prouoked
him
,
hee
was
a
slaue
to
sinne
at
the
prouocation
of
Iezabell
his
wife
.
Looke
againe
,
Prou.
7.22
.
the
whorish
woman
hauing
entised
the
wanton
younge
man
destitute
of
vnderstanding
,
it
is
said
,
hee
followed
her
straight
waies
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stockes
for
correction
.
And
not
to
seeke
farre
for
examples
,
are
there
not
many
in
the
world
that
are
slaues
to
wicked
instruments
of
sin
,
euen
to
such
as
leade
them
to
drunkennesse
,
filthynesse
and
many
lewde
courses
,
are
they
not
ready
to
attend
them
at
their
becke
,
and
at
their
call
to
go
whither
they
list
to
leade
them
?
yea
,
are
they
not
ready
to
goe
with
them
when
they
will
haue
them
,
sometimes
(
which
is
able
make
any
honest
hart
to
to
bleed
)
from
the
Church
to
the
Tauerne
,
are
there
not
such
in
the
world
?
it
is
too
euident
,
there
bee
too
many
.
Well
,
my
speech
tends
to
this
purpose
,
to
let
such
as
are
thus
led
by
others
to
know
,
and
see
,
in
what
a
miserable
thraldome
they
are
,
they
will
say
sometimes
when
they
are
dealt
withall
to
put
vp
any
iniurie
or
wrong
,
they
will
not
be
made
fooles
for
any
mans
pleasure
,
such
an
one
shall
not
vse
them
at
his
pleasure
,
and
they
put
it
vp
and
say
nothing
,
and
yet
they
can
be
content
that
the
Deuill
and
his
instruments
should
leade
them
to
lewdnesse
and
sinne
at
their
pleasure
;
yea
to
be
helde
in
the
snare
of
the
Deuill
at
his
will
and
pleasure
.
2.
Tim
.
2.26
.
Learne
whosoeuer
thou
art
,
that
art
thus
led
by
wicked
instruments
of
Satan
to
see
and
consider
thy
bondage
,
that
thou
art
in
a
miserable
thraldome
,
and
seeing
it
,
to
vse
all
good
meanes
to
hasten
out
of
it
;
They
that
are
led
by
others
to
sinne
must
take
notice
of
their
bondage
and
hasten
out
of
it
.
and
for
such
as
are
meanes
to
draw
others
to
sinne
:
I
say
no
more
but
this
;
That
as
they
are
the
Deuils
factors
:
so
without
great
repentance
they
shall
one
day
be
his
partners
,
and
their
portion
shal
be
with
him
that
was
the
first
entier
to
sin
,
(
that
is
)
the
Deuill
and
his
Angels
in
the
bottomlesse
pitte
of
Hell
.
One
thing
more
is
offered
to
our
consideration
from
the
forme
of
speach
heere
vsed
(
Let
no
man
defraud
you
of
your
prise
)
It
should
haue
beene
spoken
of
before
,
but
it
will
not
bee
amisse
now
to
remember
it
;
It
is
this
,
in
that
the
Apostle
saith
,
Let
no
man
defraude
you
of
your
prise
,
meaning
by
the
word
(
prise
)
eternall
life
and
saluation
in
,
and
through
Christ
.
Hence
it
is
euident
and
plaine
that
eternall
life
is
proposed
and
set
before
vs
as
a
prise
,
Eternall
life
is
set
before
vs
in
the
Scripture
as
a
prise
.
it
is
made
knowne
to
vs
in
the
Scripture
,
to
bee
as
a
garland
,
or
a
crowne
that
is
wont
to
be
giuen
to
such
as
runne
well
in
a
race
,
or
such
as
wrastle
well
,
or
the
like
,
1.
Cor
.
9.24
.
They
which
runne
in
a
race
,
runne
all
,
yet
one
receiues
the
prise
:
so
runne
that
yee
may
obtaine
,
meaning
the
prise
of
eternall
life
,
and
verse
25.
he
saith
,
but
we
for
an
incorruptible
crowne
,
(
that
is
)
for
an
incorruptible
crowne
of
life
and
saluation
,
Phil
.
3.14
.
saith
the
Apostle
,
I
follow
hard
toward
the
marke
,
for
the
prise
of
the
high
calling
of
God
in
Iesus
Christ
(
that
is
)
to
that
heauenly
glory
,
to
which
God
cals
all
his
elect
in
Christ
.
Now
the
reason
,
why
eternall
life
is
thus
resembled
to
a
prise
,
or
a
Crowne
,
is
not
as
the
Papists
teach
,
because
it
is
deserued
,
but
because
it
is
giuen
as
a
reward
after
we
are
come
to
the
ende
of
our
race
after
wee
haue
runne
the
race
that
is
set
before
vs
in
this
life
,
keeping
faith
and
a
good
conscience
,
and
haue
finished
our
course
in
holinesse
and
the
feare
of
God
,
then
is
the
crowne
of
life
&
glory
giuen
,
and
in
that
respect
it
is
said
,
to
be
a
prise
,
or
a
crowne
,
as
the
Apostle
shewes
plainely
,
2.
Tim
.
4.7.8
.
I
haue
fought
a
good
fight
,
and
haue
finished
my
course
,
I
haue
kept
the
faith
:
and
then
in
the
eighth
verse
he
subioyns
,
hencefoorth
is
layd
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
iudge
shall
giue
me
at
that
day
:
and
not
to
me
onely
,
but
vnto
all
them
also
that
loue
his
appearing
,
he
saith
not
,
therfore
I
haue
deserued
the
crowne
of
righteousnesse
,
but
that
the
Lord
the
righteous
iudge
should
giue
it
to
him
at
that
day
.
Oh
,
but
sayth
the
Papist
,
it
is
called
a
crowne
of
righteousnesse
,
it
is
giuen
by
a
righteous
iudge
,
for
these
two
words
they
stand
on
in
that
verse
.
Therefore
it
is
iustly
deserued
.
I
answere
them
,
it
is
called
a
crowne
of
righteousnesse
because
it
is
indeede
the
reward
of
true
beleeuers
,
euen
of
such
as
are
iust
and
righteous
in
Christ
,
bringing
forth
the
fruites
of
righteousnesse
,
and
it
is
sayd
to
bee
giuen
by
a
righteous
iudge
.
because
it
is
giuen
by
God
who
is
iust
in
performing
his
promise
,
for
hee
hath
freely
promised
to
all
such
as
are
in
Christ
,
and
bring
foorth
good
fruites
of
holinesse
and
righteousnesse
,
the
reward
of
eternall
life
,
and
in
performing
this
promise
of
his
,
he
is
heere
sayd
to
bee
iust
,
and
so
the
meaning
of
the
Apostle
in
the
generall
sentence
comprehended
in
the
words
of
that
verse
is
this
.
That
the
Lord
doth
crowne
true
beleeuers
,
bringing
foorth
the
fruites
of
holinesse
and
righteousnesse
with
the
rewarde
of
eternall
life
,
and
that
iustly
,
or
as
a
iust
iudge
,
not
in
regard
of
the
merite
of
those
workes
,
but
in
respect
of
his
owne
free
promise
in
Christ
,
hauing
bound
himselfe
by
his
his
promise
to
giue
them
the
rewarde
of
eternall
life
,
hee
is
iust
in
performance
of
the
same
.
In
doing
good
duties
we
may
law●ully
respect
the
promised
reward
.
We
see
▪
it
then
made
cleere
,
that
eternall
life
is
proposed
and
set
befor
vs
as
a
prize
.
And
this
being
so
,
hence
it
followeth
that
wee
may
lawfully
haue
respect
vnto
it
in
dooing
good
,
it
is
warrantable
by
the
worde
of
God
to
haue
an
eye
vpon
the
promised
reward
in
performance
of
good
duties
,
for
if
it
bee
lawfull
to
abstaine
from
sinne
for
feare
of
eternall
punishment
in
hell
,
(
as
it
is
)
we
are
so
taught
,
Matth
.
10.28
.
then
it
is
also
lawfull
to
doe
good
,
with
respect
of
eternall
reward
,
the
Papists
they
charge
vs
to
teach
that
men
may
not
doe
good
with
respect
to
any
reward
;
A
Popish
slaunder
.
but
they
slander
vs
it
is
our
constant
doctrine
,
that
wee
may
yet
,
vnderstand
wee
this
doctrine
aright
,
wee
may
in
doing
good
haue
respect
vnto
the
recompence
of
reward
,
so
as
wee
doe
it
not
onely
or
principally
in
that
respect
,
in
doing
good
wee
are
chiefely
to
minde
and
respect
Gods
glory
,
How
in
doing
good
wee
may
haue
respect
to
the
recompence
of
reward
.
and
the
discharge
of
our
duty
,
and
in
the
second
place
we
may
looke
for
the
promised
reward
.
To
minde
the
recompence
of
reward
only
or
principally
is
the
property
of
a
mercenary
hireling
,
and
proceedes
from
selfe
loue
,
in
the
duties
of
religion
or
loue
to
all
men
.
We
are
to
looke
first
and
principally
after
Gods
glory
,
and
the
discharge
of
a
good
conscience
in
doing
our
duty
,
and
then
we
may
lawfully
haue
an
inferiour
and
secondary
respect
to
the
recompence
of
reward
.
Againe
,
is
eternall
life
proprosed
and
set
before
vs
as
a
prize
or
as
a
crowne
to
bee
giuen
,
We
are
euer
to
haue
our
eyes
fixed
vpon
the
crown
of
glory
in
doing
good
duties
.
after
wee
are
come
to
the
end
of
our
race
,
then
our
duty
is
euer
to
haue
our
eye
vppon
it
,
wee
are
euer
to
fixe
our
eyes
,
I
meane
,
the
eyes
of
our
mindes
vpon
that
crowne
of
glory
and
blisse
that
is
prepared
for
all
them
that
loue
the
appearance
of
Christ
:
&
this
is
a
duty
of
excellent
vse
,
it
wil
make
vs
run
with
patience
and
comfort
the
race
,
that
is
set
before
vs
and
make
vs
hold
out
and
perseuere
in
the
feare
of
God
amidst
the
trobles
&
miseries
of
this
life
:
yea
,
in
the
midst
of
many
violent
assaults
&
temptations
of
Satan
.
It
is
sayd
,
Heb
.
11.26
.
That
Moses
esteemed
the
rebuke
of
Christ
greater
riches
then
the
treasures
of
Aegypt
:
&
what
was
the
reason
?
because
(
sayth
the
text
)
he
had
respect
to
the
recompence
of
reward
,
and
Heb
.
12.2
.
it
is
sayd
,
that
Christ
himselfe
endured
the
crosse
,
and
despised
the
shame
,
and
is
set
at
the
right
hand
of
the
throne
of
God
,
and
why
?
for
the
ioy
that
was
set
before
him
,
so
certainely
,
such
as
are
the
members
of
Christ
,
looking
vp
to
the
ioy
&
glory
that
after
a
while
they
shall
enioy
,
it
will
make
them
endure
with
patience
any
crosse
,
and
despise
and
set
light
by
any
shame
that
the
world
can
throw
vpon
them
,
though
the
mouths
of
wicked
men
bee
opened
wide
against
them
,
and
loade
them
with
many
opprobrious
speeches
,
yet
will
not
they
be
mooued
,
but
esteeme
them
as
the
speeches
of
idle
lookers
on
,
and
giue
them
leaue
to
speake
and
still
hold
on
their
holy
course
with
a
right
foot
in
the
race
towards
heauen
,
let
vs
therefore
euer
remember
to
lift
vp
the
eyes
of
our
mindes
,
and
fasten
them
on
that
glory
that
heereafter
shall
bee
reuealed
,
this
duty
was
neuer
more
needefull
to
bee
often
vrged
,
then
now
in
these
daies
wherein
the
greatest
part
haue
their
minds
groueling
and
poring
on
the
things
of
this
world
,
&
haue
no
view
,
no
not
so
much
as
a
glimps
of
that
eternall
waight
of
glory
that
shall
be
reuealed
,
yea
,
euen
such
as
professe
religion
and
the
feare
of
God
,
begin
to
cast
their
eyes
aside
,
and
to
look
with
too
much
delight
on
the
things
of
this
world
;
and
to
minde
earthly
things
too
much
;
well
,
let
such
as
with
Demas
embrace
this
present
world
,
and
are
euer
poring
on
the
things
of
it
,
know
,
that
it
is
a
thousand
to
one
,
that
the
sight
of
eternall
glory
shall
then
faile
them
,
when
they
haue
most
neede
of
comfort
by
it
,
euen
in
the
day
of
death
,
and
in
the
houre
of
temptation
,
they
may
then
happily
seeke
for
the
sight
of
it
,
and
not
finde
it
,
but
insteede
of
it
,
haue
the
sight
of
the
torments
of
hell
to
bee
readie
for
to
cease
vppon
them
.
Let
such
also
that
feare
God
and
beginne
to
looke
aside
on
the
things
of
this
worlde
,
know
it
will
bee
harde
euen
for
them
to
holde
out
in
saith
,
and
in
the
feare
of
God
in
time
of
triall
,
remember
the
example
of
Dauid
,
hee
was
a
man
that
had
spent
much
time
in
trauelling
towards
Heauen
,
yet
looking
but
a
little
aside
vppon
the
glittering
shew
of
this
world
,
had
very
neere
lost
his
way
,
his
feete
were
almost
gone
;
his
steppes
had
well
neere
slipt
,
Psal
.
37.2
.
Let
vs
therefore
be
stirred
vp
euer
to
keepe
our
eies
fixed
on
the
marke
,
and
to
looke
to
the
prise
of
eternall
life
that
we
may
be
able
to
runne
the
race
that
is
set
before
vs
with
patience
and
comfort
,
and
hold
out
in
faith
,
&
in
the
feare
of
God
in
the
greatest
triall
and
temptation
;
yea
,
in
the
very
point
of
death
,
we
know
not
how
soon
the
Lord
may
bring
vs
into
the
triall
.
The
next
thing
wee
are
led
to
consider
by
the
order
of
this
disswasion
,
is
the
meanes
that
false
teachers
vsed
to
perswade
to
the
worship
of
Angels
,
which
was
the
counterfet
shew
and
colour
of
humility
for
so
wee
expounded
those
words
(
by
humblenesse
of
minde
)
which
may
be
further
explained
thus
.
That
false
teachers
vsed
both
an
hypocriticall
shew
of
humility
in
themselues
,
in
their
speeches
and
behauiour
,
and
vfed
also
a
coloured
argument
taken
from
humility
to
perswade
to
the
worship
of
Angels
.
I
will
onely
note
one
thing
,
from
hence
wee
shall
haue
more
fit
occasion
to
speak
of
counterfet
humility
verse
23.
Hence
then
obserue
we
,
that
it
is
an
ancient
practise
of
Satan
,
vnder
the
colour
of
vertue
to
draw
men
to
sinne
;
It
is
an
old
practise
of
Satan
vnder
colour
of
vertue
to
draw
men
to
sinne
.
he
laboured
to
draw
the
Colossians
to
the
worship
of
Angels
vnder
a
shew
of
humility
,
by
arguing
and
reasoning
from
humility
,
;
no
doubt
after
this
or
the
like
manner
;
the
Maiesty
of
God
is
most
holy
and
most
glorious
,
and
therfore
we
being
dust
and
ashes
,
sinnefull
creatures
,
ought
not
to
approach
vnto
him
,
or
craue
any
thing
at
his
hands
immediately
without
the
intercession
of
some
that
are
more
pure
and
neerer
to
God
,
and
may
preuaile
more
with
him
then
we
our selues
,
and
such
be
the
Angels
,
therefore
make
them
your
spokesmen
,
and
intercessours
to
God
for
you
,
thus
in
all
liky-hood
they
laboured
to
perswade
the
Colossians
to
the
worship
of
Angels
.
Thus
doe
the
Papists
at
this
day
,
oh
say
they
,
it
is
boldnesse
and
presumption
in
you
to
goe
to
God
in
prayer
,
bee
humble
,
goe
to
God
by
meanes
of
Saints
and
Angels
,
I
note
this
in
a
word
to
this
purpose
.
To
let
vs
see
that
it
is
not
alwaies
lawfull
that
comes
to
vs
vnder
the
colour
of
good
,
It
is
not
alwayes
lawfull
that
is
tendered
vnto
vs
vnder
the
colour
of
good
.
but
sometimes
it
is
wicked
&
sinnefull
,
for
example
,
to
consult
with
a
witch
,
a
sorcerer
or
charmer
,
is
a
thing
tendered
by
the
Diuell
vnder
the
colour
of
much
good
and
no
harme
at
all
in
it
;
as
forsooth
,
it
is
good
to
haue
things
that
are
lost
againe
,
and
to
bee
cured
of
a
disease
,
and
it
is
done
by
good
words
and
good
praiers
and
the
like
.
Thus
doth
the
Diuell
delude
many
in
the
world
and
thrust
on
them
,
that
which
is
wicked
and
sinfull
,
vnder
a
semblance
and
shew
of
great
good
.
Ob.
But
are
not
the
wordes
of
Scripture
good
will
some
say
?
Yes
they
are
,
but
being
peruerted
and
vsed
to
that
end
,
the
Lord
neuer
appointed
,
they
beeome
euill
,
yea
,
the
Diuels
words
to
them
that
so
vse
them
.
What
better
wordes
can
there
bee
,
then
such
as
expresse
the
praise
of
God
,
yet
such
words
may
be
wicked
,
beeing
abused
,
1.
Sam
.
23
.
2●
.
it
was
Sauls
sin
,
when
the
Ziphims
to
curry
fauour
with
him
,
came
to
betray
Dauid
to
him
,
and
to
discouer
where
hee
was
that
Saul
might
take
him
;
he
breakes
out
into
praise
and
thankesgiuiuing
to
God
,
for
that
their
wickednesse
,
and
sayth
,
be
ye
blessed
,
or
blessed
be
God
for
you
,
a
most
wicked
thing
was
it
in
Saul
thus
to
praise
God
,
yet
were
his
words
good
.
Let
not
then
the
Diuell
delude
vs
,
and
vnder
the
colour
of
good
draw
vs
to
euill
,
though
the
words
be
good
,
yea
,
the
words
of
the
Sctipture
,
and
though
the
prayer
bee
the
Lords
prayer
,
yet
being
vsed
to
effect
that
for
which
there
is
no
reason
,
either
in
nature
or
in
the
word
of
God
,
rhey
become
euill
,
and
though
the
Lord
doe
suffer
things
to
be
done
by
such
meanes
,
yet
let
vs
know
it
is
in
iudgement
o
a
greater
plague
,
men
thereby
come
to
prosper
in
sinne
,
and
their
hearts
are
made
more
hard
and
incureable
.
Come
we
to
the
thing
that
false
teachers
laboured
to
thrust
on
the
Colossians
,
which
was
the
worship
of
Angels
.
Hence
we
are
taught
,
that
the
worship
of
Angels
is
vtterly
vnlawfull
;
The
worship
of
Angels
is
vtterly
vnlawfull
.
and
that
wee
mistake
not
the
poynt
,
wee
must
know
that
there
is
a
reuerence
due
to
the
good
Angels
(
namely
)
a
reuerence
of
loue
,
not
of
seruice
,
religious
worship
and
seruice
is
onely
due
to
God
,
The
doctrine
explained
.
not
to
any
creature
,
Saint
or
Angell
,
therefore
the
Angell
forbids
Iohn
to
worship
him
,
and
bids
him
worship
God
,
Reuel
.
19.10
.
the
Papists
they
giue
diuine
honour
and
adoration
to
the
Angels
,
yea
,
they
hold
it
lawfull
to
direct
their
praiers
vnto
them
,
It
is
a
wicked
superstition
to
make
Angels
intecessors
betweene
God
and
vs
as
the
Papists
doe
.
&
to
make
them
intercessors
between
God
&
them
which
is
a
wicked
superstition
heer
condemned
by
the
Apostle
,
we
are
to
renounce
it
,
and
to
hold
vs
onely
to
the
mediation
&
intercession
of
Iesus
Christ
,
&
in
him
alone
offer
vp
our
praiers
to
God
,
&
not
in
the
name
of
any
other
.
And
to
strengthen
vs
in
this
truth
,
that
in
the
mediation
of
Christ
alone
,
we
are
to
offer
vp
our
prayers
to
God
,
consider
briefly
these
reasons
.
Reasons
prouing
the
mediation
of
Christ
alone
.
First
,
we
read
1.
Tim
.
2.5
.
that
Christ
is
the
onely
Mediatour
betweene
God
and
man
,
and
therefore
in
his
name
onely
are
we
to
pray
vnto
God
.
The
Papists
say
,
Christ
indeede
is
the
onely
Mediatour
of
redemption
,
but
Angels
an
Saints
are
Mediators
of
intercession
,
which
distinction
is
flat
against
the
plaine
euidence
of
the
Scriptures
.
We
are
taught
,
Heb
.
7.24
.
that
Chrlst
hrs
Priesthood
is
euerlasting
,
and
one
part
of
honor
belonging
to
his
Priesthood
is
to
make
intercession
as
followeth
,
ver
.
25.
&
Ro
.
8.
the
Apostle
sayth
in
plaine
wordes
,
that
Christ
sitteth
at
the
right
hand
of
God
,
to
make
request
for
vs
,
therefore
this
distinction
cannot
stand
with
the
truth
of
Gods
word
.
Secondly
he
onely
must
bee
our
mediator
betweene
God
and
vs
,
who
is
able
not
onely
to
remoue
sinne
,
death
,
and
damnation
,
but
to
procure
righteousnesse
,
life
,
and
the
fauour
of
God
,
for
we
are
taught
to
come
to
God
,
not
as
to
a
Iudge
,
but
as
to
a
Father
,
and
to
say
our
Father
,
&c.
But
Christ
onely
doth
this
,
,
he
onlie
doth
reconcile
vs
to
God
,
and
procure
vnto
vs
righteousnesse
,
life
,
and
the
fauour
of
God
,
in
him
onely
wee
come
to
bee
the
adopted
sonnes
and
daughters
of
God
,
all
the
Angels
in
heauen
are
not
able
to
procure
that
God
should
bee
a
father
vnto
vs.
Therefore
in
Christ
his
name
onlie
are
wee
to
pray
vnto
God
.
Lastly
,
wee
are
commanded
to
pray
vnto
God
in
the
name
of
Christ
,
and
we
haue
promise
to
be
heard
,
praying
onely
in
his
name
;
therefore
in
his
name
alone
are
wee
to
pray
vnto
God
.
Other
reasons
might
bee
added
,
but
these
,
I
hope
,
may
suffice
to
confirme
vs
in
this
truth
.
I
will
brieflie
answere
a
doubt
that
happily
may
arise
in
the
mindes
of
some
.
It
may
seeme
,
that
not
onely
Christ
but
the
holy
Ghost
also
is
an
intercessor
betweene
God
and
vs
,
Rom.
8.26.27
the
Apostle
saith
,
The
Spirit
it selfe
maketh
request
for
the
Saints
,
according
to
the
will
of
God
.
To
this
I
answer
,
that
the
meaning
of
the
Apostle
is
,
that
the
spirit
of
God
doth
breath
into
our
hearts
such
motions
whereby
we
call
on
God
earnestly
,
euen
with
sighes
and
grones
which
cannot
be
expressed
,
for
wee
must
not
think
that
the
spirit
doth
sigh
but
doth
inspire
into
vs
such
motions
whereby
wee
call
on
GOD
with
sighes
and
groanes
.
Againe
,
we
are
to
marke
,
verse
the
27.
it
is
said
that
the
spirit
makes
request
for
the
Saints
according
to
the
will
of
God
,
the
meaning
is
,
he
teacheth
men
to
pray
,
according
to
Gods
will
;
hee
teacheth
both
what
,
and
how
to
pray
,
and
so
this
doubt
is
cleared
.
Come
we
to
the
description
of
false
teachers
,
what
they
were
.
And
first
,
they
are
described
by
their
boldnesse
,
that
they
durst
boldly
take
on
them
the
knowledge
of
things
which
they
had
neuer
seene
expressed
in
these
words
,
Aduancing
himselfe
in
those
things
which
he
neuer
saw
.
Secondly
,
by
the
roote
of
that
(
namely
)
the
vaine
pride
of
their
carnall
mindes
,
in
the
last
words
(
rashly
puft
vp
with
his
fleshly
minde
.
)
For
the
first
of
these
,
I
will
first
cleare
the
words
;
the
word
translated
(
aduancing
)
doth
properly
signifie
boldly
,
Interpretation
.
setting
his
foot
vpon
an
other
mans
possession
,
without
al
right
and
title
,
thrusting
himselfe
into
the
possession
of
that
belongs
not
vnto
him
,
the
meaning
is
after
the
manner
of
an
intruder
thrusting
himselfe
into
the
knowledge
,
or
taking
on
him
the
knowledge
and
determination
(
in
those
things
which
hee
neuer
saw
)
(
that
is
)
those
things
he
neuer
saw
with
the
eie
of
his
body
,
nor
yet
by
the
eie
of
faith
,
for
faith
is
of
things
not
seene
by
the
eie
of
the
body
Heb
.
11.1
.
our
Sauiour
saith
to
Thomas
,
Ioh
.
20.29
.
Blessed
are
they
that
haue
not
seene
,
and
haue
beleeued
,
yet
is
faith
of
things
reuealed
and
made
knowne
in
the
written
word
of
God
,
and
so
the
Apostles
meaning
,
in
saying
(
in
those
things
which
hee
neuer
saw
)
is
,
in
those
things
hee
neuer
saw
,
either
by
the
eie
of
his
body
,
or
by
the
eie
of
faith
.
Thus
then
we
are
to
conceiue
these
words
,
as
if
the
Apostle
had
said
.
As
an
intruder
boldly
thrusting
himselfe
into
the
knowledge
,
and
taking
on
him
the
knowledge
of
things
hee
neuer
saw
,
either
by
the
eie
of
his
bodie
,
or
by
the
eie
of
faith
,
made
known
in
the
written
word
of
God
,
euen
of
things
whereof
he
hath
no
testimonie
,
either
from
experience
,
or
from
Scripture
,
but
are
such
as
are
either
deuised
by
himselfe
,
or
had
by
some
phantasticall
reuelation
.
I
might
heere
stand
to
shew
,
that
the
worship
of
Angels
is
a
thing
meerely
deuised
,
and
a
thing
inuented
and
thrust
out
from
the
vaine
wit
of
some
men
who
tooke
on
them
to
know
things
concerning
the
Angels
,
for
which
they
had
no
warrant
,
either
from
experience
,
or
from
the
the
word
of
God
,
but
I
hold
it
not
needfull
to
stand
on
that
point
,
I
will
rather
speake
of
the
generall
conclusion
offered
from
this
part
of
the
description
of
false
teachers
,
that
they
were
such
as
did
aduance
themselues
in
things
they
neuer
saw
.
Hence
wee
are
giuen
to
vnderstand
thus
much
that
it
is
the
property
of
a
false
teacher
to
take
on
him
the
knowledge
of
things
,
not
seene
,
nor
reuealed
vnto
him
,
It
it
the
property
of
a
false
teacher
,
or
take
vpon
him
the
knowledge
of
things
not
reuealed
vnto
him
.
a
false
teacher
,
will
not
sticke
boldly
and
confidently
to
auerre
things
he
neuer
saw
,
nor
learned
out
of
the
written
word
of
God
,
he
is
such
an
one
as
the
Lord
speakes
of
,
Ezek
.
13.3
.
That
followeth
his
owne
spirit
,
and
hath
seene
nothing
(
that
is
)
hath
had
nothing
reuealed
to
him
from
the
Lord
.
The
boldnes
of
the
papists
.
It
were
easie
to
giue
instance
in
many
examples
of
old
;
but
not
to
stand
long
on
this
,
the
teachers
among
the
Papists
at
this
day
,
doe
sufficientlie
cleare
this
to
be
a
trueth
,
they
dare
take
on
them
the
knowledge
of
many
things
not
reuealed
:
as
of
the
order
of
the
heauenly
Angels
,
they
dare
boldly
tell
you
there
is
an
hierarchy
of
the
Angels
in
heauen
,
and
there
be
such
and
such
orders
of
them
,
they
dare
take
on
them
to
know
and
determine
what
seuerall
roomes
,
what
distinct
places
there
be
in
Hell
,
as
that
there
is
besides
the
place
of
the
damned
,
Limbus
patrum
,
and
Limbus
infantum
,
and
Purgatory
,
and
I
know
not
what
.
And
these
,
and
the
like
,
they
auouch
with
great
boldnesse
,
as
if
they
had
seene
them
with
their
eies
;
and
yet
are
they
neuer
able
to
proue
them
by
any
eie
witnesse
,
or
by
any
testimony
of
Scripture
.
See
then
and
consider
,
how
farre
men
goe
,
when
it
pleaseth
God
to
giue
them
vp
to
error
,
Men
goe
farre
in
error
when
Gods
giues
them
vp
vnto
it
.
they
runne
to
a
fearefull
height
,
euen
to
auouch
with
boldnes
,
that
which
they
cannot
warrant
,
either
from
their
owne
experience
,
or
from
the
written
word
of
God
.
And
by
this
also
take
knowledge
of
it
,
that
not
onely
they
are
led
with
a
spirit
of
error
,
who
rest
on
idle
visions
and
dreames
,
as
doe
the
giddie
headed
Monkes
among
the
Papists
,
and
also
,
the
swelling
Enthusiastes
such
as
pretend
priuate
illumination
of
the
spirit
,
They
are
led
with
a
spirit
of
error
,
who
rest
in
idle
visions
and
dreames
or
priuate
illumination
of
the
Spirit
.
such
as
take
on
them
the
knowledge
of
some
things
without
the
word
,
by
priuate
illumination
,
they
also
are
carried
with
a
spirit
of
error
,
and
we
are
to
auoid
them
as
deceiuers
.
Isay
8.20
.
to
the
law
and
to
the
testimony
,
saith
the
Lord
,
and
if
men
speake
not
according
to
this
word
,
it
is
because
their
is
no
light
in
them
.
Let
men
therefore
pretend
,
what
light
,
what
knowledge
,
or
illumination
they
will
,
yet
if
it
bee
not
according
to
the
written
word
of
God
,
it
is
no
true
light
and
illumination
,
but
a
diuelish
Satanicall
illusion
,
and
if
any
such
be
tempering
with
vs
,
we
are
to
auoide
them
as
deceiuers
.
In
the
next
place
,
in
that
the
Apostle
doth
thus
describe
a
false
teacher
,
and
taxe
him
to
be
one
that
doth
aduance
himselfe
,
and
take
on
him
the
knowledge
of
things
he
neuer
saw
.
Wee
may
easilie
gather
,
that
it
is
a
fault
to
thrust
our
selues
into
the
knowledge
of
things
not
reuealed
,
It
is
a
fault
to
thrust
our selues
into
the
knowledge
of
things
not
reuealed
.
and
curiosity
is
to
be
auoided
,
which
is
a
bolde
seeking
,
and
looking
into
things
not
reuealed
,
either
in
the
word
,
or
by
any
euent
,
that
is
,
to
presume
to
vnderstand
aboue
that
which
is
meete
,
contrary
to
the
rule
of
the
Apostle
,
Rom.
12.3
.
Let
no
man
presume
to
vnderstand
aboue
that
which
is
meet
to
vnderstand
,
but
let
him
vnderstand
according
to
sobriety
.
Yea
,
that
is
to
take
on
vs
to
rush
on
into
Gods
closet
,
and
to
set
foote
as
it
were
into
his
Seuerall
,
euen
to
thrust
our selues
into
the
knowledge
of
his
secret
will
,
which
he
hath
hedged
in
,
and
kept
seuerall
to
himself
and
will
not
haue
vs
thrust
our selues
into
the
searching
of
it
,
Deut.
29.29
.
The
secret
things
belong
to
the
Lord
our
God
,
they
are
his
peculiar
;
but
the
things
reuealed
belong
to
vs
,
and
to
our
children
for
euer
.
It
was
the
fault
of
the
Apostles
,
Act.
1.6
.
When
they
would
needes
know
,
whether
hee
would
at
that
time
restore
the
kingdome
to
Israel
?
They
receiued
answer
with
a
checke
,
it
is
not
for
you
to
know
the
times
or
the
seasons
,
which
the
Father
hath
put
in
his
owne
power
.
When
Peter
asked
,
Lord
what
shall
this
man
doe
,
Ioh
.
21.21
.
he
was
answered
with
a
short
reproofe
,
verse
22.
If
I
will
that
he
tarrie
till
I
come
,
what
is
that
to
thee
,
meddle
not
thou
with
that
.
Let
vs
then
take
knowledge
of
it
,
that
it
is
a
fault
to
bee
curious
in
searching
that
which
God
hath
neuer
reuealed
;
Reproofe
of
such
as
curiously
search
into
things
not
reuealed
&
thrust
themselues
into
things
breeding
questions
rather
then
godly
edifying
.
as
to
question
what
God
did
before
hee
made
the
world
,
where
Hell
is
,
and
what
parts
are
in
hell
,
and
the
like
:
yea
it
is
a
fault
to
thrust
our selues
into
such
things
as
breede
questions
,
rather
then
godly
edifying
,
the
Apostle
condemnes
it
,
1.
Tim
.
14.
Giue
not
heede
to
fables
and
genealogies
which
are
endlesse
,
and
breed
questions
,
rather
then
godly
edifying
which
is
by
faith
.
We
are
to
auoid
curious
medling
,
euen
with
such
things
as
may
breed
idle
and
vnprofitable
questions
:
a
thing
too
common
in
these
daies
,
many
men
to
make
shew
of
their
knowledge
,
take
delight
to
rush
into
such
matters
as
may
breed
questions
,
and
such
questions
as
tend
not
to
build
in
loue
out
of
a
pure
heart
which
is
lawfull
and
commendable
;
but
to
vaine
iangling
,
as
the
Apostle
speakes
,
euen
to
quarrel
and
contention
about
names
and
titles
,
and
things
of
no
moment
,
and
so
the
Lord
many
times
in
his
iust
iudgement
giues
vp
such
persons
to
the
vanitie
of
their
mindes
and
suffers
them
to
ioine
hands
with
Brownists
,
Familists
,
or
some
other
schisme
,
and
in
the
ende
,
they
come
to
this
that
it
may
be
truely
said
of
them
which
the
Apostle
said
of
some
in
his
time
,
1.
Tim
.
1.7
.
They
would
be
Doctors
of
the
Law
,
and
yet
vnderstand
not
what
they
speake
,
neither
whereof
they
affirme
they
would
make
the
world
beleeue
they
know
more
then
other
men
,
and
see
further
into
matters
then
others
,
and
yet
vnderstand
not
what
they
speake
,
and
whereof
they
affirme
:
well
let
vs
labour
by
all
good
meanes
to
know
matters
of
faith
and
good
conscience
.
(
I
speake
not
against
diligent
searchers
into
the
word
of
God
,
)
but
let
vs
auoide
all
matter
of
curious
and
needlesse
questions
,
and
if
we
will
needes
bee
quicke
sighted
&
searching
:
let
vs
be
so
in
regard
of
our
own
sins
and
corruptions
to
find
them
out
,
Wherein
we
are
to
bee
quicke
sighted
and
searche
for
who
can
vnderstand
his
faults
,
Psalm
.
19.12
.
and
let
vs
bee
so
in
regard
of
the
sleights
of
our
spirituall
enemies
,
that
we
may
find
out
the
temptations
of
the
world
,
the
flesh
,
and
the
Diuell
:
heere
is
indeed
matter
of
search
and
enquiry
,
and
heerein
we
shall
find
matter
enough
to
busie
our
heads
,
to
exercise
our
wits
and
so
spend
the
best
reach
of
our
vnderstandings
vpon
.
Before
I
leaue
this
point
,
I
thinke
it
needefull
to
remooue
an
imputation
that
is
throwne
vpon
vs
by
the
Papists
,
An
imputation
throwne
vpon
vs
by
the
Papists
,
remooued
.
they
bend
the
force
of
this
doctrine
against
vs
on
this
manner
,
say
they
,
you
may
be
iustly
charged
to
bee
such
,
as
thrust
your selues
into
the
knowledge
of
things
not
reuealed
.
Why
so
?
because
,
say
they
,
you
take
on
you
infallibly
to
know
that
you
are
in
the
number
of
Gods
chosen
,
and
such
as
shall
be
saued
:
this
(
say
they
)
is
presumption
this
is
to
aduance
your selues
in
things
you
neuer
saw
,
yea
this
is
to
steppe
vp
into
heauen
,
and
to
make
your selues
of
Gods
priuy
Councell
,
because
you
haue
no
speciall
word
nor
reuelation
for
it
,
as
Paul
and
some
speciall
men
had
,
and
therefore
Paul
might
say
,
Rom.
8.38
.
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
:
vers
.
39.
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
bee
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Answ
:
Though
the
word
doe
not
say
to
me
,
or
thee
,
by
name
,
beleeue
thou
Iohn
,
or
thou
Peter
,
and
thou
shalt
be
saued
,
yet
it
saith
,
whosoeuer
beleeueth
in
the
Son
of
God
shall
not
perish
,
but
haue
euerlasting
life
,
Iohn
3.16
.
Now
,
who
is
so
simple
that
knowes
not
the
generall
doth
comprehend
the
speciall
,
especially
where
there
is
a
word
of
command
to
apply
,
and
the
minister
standing
in
the
roome
of
Christ
as
his
ambassadour
,
2.
Cor
.
5.20
.
to
assure
as
many
as
beleeue
,
that
they
shall
be
saued
.
Obiect
:
But
the
Minister
may
mistake
the
matter
.
Answ
:
True
,
if
he
speake
absolutely
,
but
if
hee
speake
vpon
condition
of
faith
and
true
repentance
he
may
therupon
assure
a
man
of
saluation
:
he
may
say
,
beleeue
thou
and
repent
truely
,
and
thou
shalt
be
saued
.
If
a
King
should
publish
and
make
knowne
,
that
whosoeuer
of
such
a
Citie
shall
come
and
doe
such
a
thing
,
shall
bee
thus
or
thus
rewarded
,
and
giue
charge
to
some
to
make
it
knowne
to
that
City
,
shall
wee
say
that
any
hauing
authority
to
publish
the
Kings
pleasure
,
doth
mistake
the
matter
in
so
doing
,
or
that
any
of
that
place
,
to
whom
it
should
bee
said
,
goe
thou
and
doe
that
which
the
King
hath
apointed
,
and
he
thereupon
going
,
and
doing
the
thing
appointed
,
doth
presume
to
take
on
him
to
know
more
then
he
ought
touching
the
Kings
pleasure
?
Surely
no
.
Now
so
is
it
in
the
same
case
,
&
therfore
it
is
but
a
cauelling
slander
of
the
Papists
,
to
say
,
that
we
are
too
curious
to
go
beyond
things
reuealed
,
in
that
we
take
on
vs
to
come
to
infallible
knowledge
of
our
own
saluation
:
and
to
come
again
home
to
our selues
,
let
not
any
of
vs
take
occasion
vpon
the
doctrine
now
deliuered
,
to
say
,
it
is
curiositie
to
search
,
whether
I
am
in
the
number
of
Gods
chosen
or
no
;
and
therefore
,
say
I
will
referre
all
to
God
,
and
let
him
worke
his
will
,
as
some
ignorant
,
or
carnall
Gospellers
vse
to
say
;
No
,
no
,
we
may
,
and
we
ought
to
search
into
it
,
whether
we
be
in
the
state
of
grace
and
saluation
or
no
,
We
may
,
and
ought
,
to
search
,
whe
-
we
be
in
the
state
of
grace
,
or
no
.
it
is
no
presumption
,
we
haue
the
Apostles
warrant
for
it
,
2.
Cor
.
13.5
.
Prooue
your selues
whether
you
are
in
the
faith
,
examine
your selues
,
know
ye
not
your
owne
selues
that
Iesus
Christ
is
in
you
except
yee
bee
reprobates
.
Therefore
wee
may
and
we
ought
to
search
whether
wee
bee
in
the
number
of
Gods
chosen
or
no
,
yet
by
direct
meanes
we
are
not
to
pry
into
Gods
closet
,
or
to
step
vp
into
heauen
and
search
the
roules
of
heauen
,
whether
our
names
bee
there
written
or
no
,
but
looke
thou
into
the
closet
of
thine
own
heart
,
and
see
if
there
thou
finde
assurance
of
faith
in
the
testimony
of
Gods
spirit
,
bearing
witnesse
with
thy
spirit
that
thou
art
the
childe
of
God
,
and
the
fruits
of
his
grace
,
and
finding
these
things
thou
mayest
,
yea
,
thou
oughtest
to
bee
fully
perswaded
of
it
,
that
thou
art
in
the
number
of
Gods
chosen
,
&
let
vs
not
be
driuen
from
this
duty
,
it
is
the
duty
of
euery
one
thus
to
search
whether
hee
bee
in
the
state
of
grace
and
saluation
or
no
,
that
finding
himselfe
in
that
state
hee
may
reioyce
with
ioy
vnspeakeable
and
glorious
,
or
finding
himselfe
not
in
that
state
hee
may
vse
all
good
meanes
with
speede
to
come
vnto
it
.
Come
we
to
the
words
following
,
wherein
is
set
foorth
the
roote
of
that
boldnes
that
was
in
false
teachers
(
namely
)
the
vaine
pride
of
their
carnall
mindes
(
rashly
puft
vp
with
his
fleshly
minde
)
where
note
wee
one
thing
in
generall
.
Hence
it
is
cleere
,
that
the
vaine
pride
and
windy
conceit
of
a
carnall
minde
is
the
mother
of
boldnesse
and
presumption
,
Boldnesse
and
presumption
comes
from
the
vain
pride
&
windy
conceit
of
a
carnall
minde
.
it
is
that
which
makes
men
take
on
them
the
knowledg
of
things
not
reuealed
,
yea
,
it
is
that
which
doth
thrust
men
into
many
bold
actions
,
what
a
bold
part
was
it
in
Pharaoh
and
his
hoast
to
follow
after
the
Israelites
into
the
sea
?
whence
came
it
?
the
text
is
plaine
,
it
came
from
a
proud
conceit
,
that
they
could
doe
what
they
list
themselues
Exod
.
15.9
.
sayth
Moses
,
The
enemy
sayd
I
will
pursue
,
I
will
ouertake
them
,
I
will
deuide
the
spoyle
,
my
lust
shall
bee
satisfied
vpon
them
,
I
will
drawe
my
sword
,
mine
hand
shall
destroy
them
.
Thus
boasted
rayling
Rabshaketh
with
many
insolent
wordes
,
2.
King
.
18.27
.
and
wee
neede
not
seeke
farre
,
for
examples
to
this
purpose
wee
may
haue
them
amongest
our selues
,
what
is
it
(
I
beseech
you
)
that
makes
such
as
liue
ignorantly
and
wickedly
,
presume
they
shall
die
blessedly
,
and
obtaine
life
and
saluation
?
is
it
any
other
thing
then
a
selfe
conceipt
and
vaine
imagination
of
a
strong
faith
?
and
whatsoeuer
Preachers
say
to
the
contrary
,
that
they
are
in
a
damnable
case
,
yet
they
through
an
empty
conceipt
of
their
owne
,
trust
that
God
will
bee
more
mercifull
then
so
,
hope
to
bee
saued
as
well
as
the
best
,
for
so
commonly
they
speake
,
they
dare
bee
bold
to
equall
themselues
to
the
best
;
what
is
it
that
makes
men
many
times
thrust
themselues
into
reasoning
of
other
mens
liues
and
actions
vnknowen
?
is
it
not
a
proud
conceit
of
themselues
,
that
they
are
not
as
other
men
?
yea
,
wee
shall
finde
if
wee
doe
obserue
it
,
that
in
relating
other
mens
knowen
sinnes
,
and
vppon
iust
occasion
there
will
be
sometimes
a
secret
lifting
vppe
of
our selues
aboue
them
that
are
so
faulty
,
Note
.
wee
are
to
take
heede
of
it
,
and
for
vse
of
the
poynt
.
Let
vs
know
that
if
we
would
be
free
from
presumption
in
any
kinde
it
must
bee
by
casting
out
pride
and
all
selfe
conceipt
so
long
as
wee
keepe
that
within
vs
it
will
make
vs
presume
euen
vpon
that
for
which
wee
haue
no
warrant
in
the
worde
of
God
,
The
way
to
free
our selues
of
presumption
is
to
cast
out
pride
and
selfe-conceit
.
as
that
a
blessed
death
shall
close
vp
a
cursed
life
,
let
vs
therefore
empty
our selues
of
all
pride
and
high
conceipt
of
our selues
,
and
to
this
end
labour
to
see
thine
owne
corruption
and
misery
,
the
more
thou
seest
that
,
Note
.
the
more
thou
shalt
be
humbled
,
thus
it
was
with
Paul
Rom.
7.
none
are
more
proud
&
presumptuous
then
such
as
see
not
their
owne
wretchednesse
,
labour
thou
to
see
the
cursed
corruption
of
thine
owne
heart
,
and
thy
state
by
nature
,
that
thou
art
a
child
of
wrath
&
perdition
,
yea
,
if
thou
beest
in
the
state
of
grace
,
yet
consider
thou
standest
by
grace
,
and
hast
many
infirmities
,
and
thou
shalt
finde
it
will
be
a
notable
meanes
to
cure
pride
,
and
to
cast
out
all
high
conceit
of
thy selfe
and
so
keep
thee
from
boldnesse
and
presumption
.
Now
let
vs
proceede
to
a
more
speciall
consideration
of
this
part
of
the
description
of
false
teachers
,
that
they
were
such
as
were
(
rashly
puft
vp
with
their
fleshly
minde
)
the
word
heere
rendered
(
rashly
)
may
be
translated
vainely
,
Interpretation
.
for
so
it
doth
properly
signifie
now
that
may
bee
vnderstood
two
wayes
either
vainely
without
cause
or
matter
at
all
,
or
vainely
without
fruite
or
profite
,
so
the
word
is
vsed
;
Galat
.
3.4
.
haue
yee
suffered
so
many
things
in
vaine
.
(
that
is
)
without
fruite
or
profite
,
but
heere
wee
are
to
vnderstand
the
word
in
the
first
sence
,
vainely
(
that
is
)
without
any
cause
,
or
matter
at
all
,
for
which
they
should
be
proud
▪
(
puft
vp
)
this
is
a
metaphoricall
and
borrowed
speech
,
taken
from
a
bagge
or
bladder
blowen
vppe
with
winde
,
to
set
out
the
nature
of
pride
,
which
is
to
lift
uppe
the
heart
,
and
to
make
it
swell
like
a
bladder
full
of
wind
,
and
so
the
meaning
is
vainely
proud
(
with
his
fleshly
mind
)
the
wordes
are
with
the
minde
of
his
flesh
,
the
meaning
is
with
his
carnall
,
corrupt
and
vnregenerate
minde
,
thus
then
conceiue
wee
these
wordes
as
if
the
Apostle
had
sayd
.
Vainely
,
without
cause
or
matter
for
which
hee
should
bee
so
swelling
and
proud
through
the
corruption
of
his
carnall
minde
.
Now
first
in
that
the
Apostle
saith
,
rashly
or
vainly
without
cause
or
matter
proud
we
are
plainely
taught
.
That
there
is
sometimes
a
pride
without
any
matter
or
cause
to
be
proud
of
;
Men
are
somtimes
proud
of
nothing
,
&
their
swelling
imaginations
goe
hand
in
hand
with
emptinesse
.
there
is
sometimes
a
pride
vppon
a
meere
imagination
and
conceipt
of
something
,
when
there
is
nothing
;
a
poore
pride
as
I
may
call
it
)
a
proud
heart
in
a
poore
breast
,
when
vppon
a
vaine
conceipt
men
are
proud
of
that
they
haue
not
;
thus
it
was
with
the
Church
of
Laodicea
,
Reuel
.
3.17
,
Thou
sayst
I
am
rich
and
encreased
with
goods
,
and
haue
need
of
nothing
,
and
knowest
not
that
thou
art
wretched
,
&
miserable
,
and
poore
,
and
blinde
,
and
naked
.
Yea
,
pride
and
swelling
imaginations
commonly
goe
hand
in
hand
with
emptines
,
&
the
reasons
of
it
are
these
.
First
,
because
they
in
whom
are
swelling
imaginations
feele
no
want
,
and
therefore
cannot
pray
for
a
supply
of
their
wants
.
Secondly
,
because
such
are
not
capable
of
grace
,
for
God
giues
grace
to
the
humble
but
the
proud
and
rich
,
such
as
in
their
owne
conceit
are
full
,
hee
sends
away
emptie
.
Not
to
enlarge
the
poynt
,
but
to
make
vse
of
it
,
is
not
this
kinde
of
pride
found
amongst
our selues
are
there
not
some
who
are
proud
of
that
they
haue
not
in
respect
of
grace
,
and
of
spirituall
things
;
Reproofe
of
such
as
are
proud
of
grace
and
spirituall
things
which
are
not
in
them
.
for
example
many
there
bee
who
are
lift
vp
with
a
conceit
of
faith
they
haue
this
opinion
of
themselues
,
that
they
beleeue
in
Christ
,
and
take
themselues
to
be
in
very
good
case
,
and
yet
indeede
come
to
the
triall
,
and
we
shall
finde
they
haue
not
in
them
any
dram
of
true
faith
;
haue
they
hearts
enflamed
with
a
loue
to
Gods
glory
?
haue
they
a
feruent
desire
,
that
the
name
&
glorious
Gospel
of
Christ
,
may
be
magnified
?
haue
they
an
earnest
care
of
the
good
of
their
brethren
?
doth
that
care
breake
out
and
shew
it selfe
in
actions
tending
to
that
purpose
?
for
these
be
infallible
marks
of
true
&
liuely
faith
;
no
,
no
,
these
things
are
wanting
&
yet
they
swell
with
a
conceit
of
true
faith
:
yea
,
some
there
be
who
hauing
some
measure
of
knowledge
and
grace
and
looking
on
that
through
a
false
spectacle
of
selfe
loue
do
ouerween
it
,
and
are
conceited
&
proud
of
that
measure
that
is
not
in
them
,
&
so
are
vainely
puft
vp
,
and
euen
they
also
are
proud
without
any
matter
of
pride
at
all
.
Why
then
will
some
say
,
is
it
lawfull
to
be
proud
of
somthing
when
we
haue
some
matter
to
be
proud
of
,
as
when
we
haue
a
measure
of
knowledg
&
grace
?
I
answer
no
,
thogh
doubtles
th'other
kind
of
pride
be
more
hatefull
,
a
poor
man
proud
is
most
odious
,
yet
is
pride
for
somthing
,
hateful
&
abominable
,
for
what
hast
thou
fayth
the
Apostle
that
thou
hast
not
receiued
?
1.
Cor
.
4.7
.
and
that
we
may
yet
further
see
the
vglinesse
of
this
sinne
,
and
so
be
brought
to
an
vtter
dislike
and
detestation
of
it
,
The
vglinesse
of
pride
discouered
.
consider
we
both
the
causes
of
it
and
the
fruits
of
it
,
without
question
,
the
father
of
it
is
the
Diuell
,
and
the
mother
of
it
is
ignorance
,
therefore
the
Apostle
sayth
,
Rom.
11.25
.
I
would
not
bretheren
,
that
ye
should
be
ignorant
of
this
secret
;
yea
the
mother
of
it
is
not
ignorance
natural
or
a
meer
absence
of
knowledge
,
but
affected
and
wilfull
ignorance
,
for
if
we
did
not
wilfully
shut
our
eyes
hauing
any
grace
giuen
vs
,
we
could
not
chuse
but
see
that
grace
to
be
a
free
gift
,
and
that
we
of
our selues
are
to
euery
good
thing
not
onely
insufficient
,
but
euen
reprobate
and
repugnant
,
and
that
the
gift
we
haue
is
imperfect
,
that
we
know
but
in
part
,
&
are
sanctified
but
in
part
;
and
touching
the
fruites
of
pride
,
they
are
most
bitter
&
vnsauory
,
it
makes
men
abuse
their
good
gifts
giuen
to
profite
others
,
euen
to
the
scorne
and
contempt
of
others
,
it
is
as
a
dead
flie
in
the
boxe
of
the
sweet
oyntment
of
grace
,
Eccles
.
10.1
.
a
proud
person
will
neuer
bend
downe
to
be
seruiceable
to
any
,
hee
admits
no
familiarity
with
any
,
pride
separates
men
from
their
brethren
,
1.
Cor
.
4.7
.
&
that
which
is
worst
of
all
,
proud
swelling
for
any
gift
makes
odious
in
the
sight
of
God
,
not
only
as
other
sinnes
doe
,
but
after
a
speciall
manner
,
because
it
returns
not
that
glory
to
God
that
is
due
to
him
,
the
proud
person
takes
the
glory
due
to
God
to
himselfe
,
and
so
stirs
vp
the
▪
Lord
who
is
iealous
of
his
glory
to
wrath
against
him
,
and
therefore
was
it
truly
said
,
Pro
.
16.18
.
pride
goes
before
destruction
,
and
an
high
minde
before
the
fall
,
it
is
an
immediate
fore-runner
of
destruction
.
Seeing
then
the
father
of
pride
is
the
Diuell
,
the
mother
of
it
wilfull
and
affected
ignorance
,
the
fruits
of
it
is
abuse
of
good
gifts
,
and
a
prouoking
of
the
Lord
to
wrath
,
and
that
after
a
speciall
manner
to
our
downefall
and
destruction
,
Let
vs
take
heede
wee
bee
not
put
off
,
either
with
a
conceit
of
that
is
not
in
vs
,
that
wee
haue
faith
when
wee
haue
none
,
or
for
any
gift
of
grace
bestowed
vpon
vs
,
euer
remembring
the
words
of
the
Apostle
,
what
hast
thou
that
thou
hast
not
receiued
.
Marke
we
further
,
that
the
Apostle
is
not
content
to
say
that
the
false
teachers
hee
speakes
of
were
rashly
puft
vp
,
but
hee
addes
that
their
pride
and
swelling
was
through
the
corruption
of
their
carnall
mindes
(
rashly
puft
vp
with
his
fleshly
minde
.
)
Hence
we
may
take
vp
this
conclusion
,
that
it
is
the
corruption
of
minde
that
makes
proud
,
pride
comes
from
within
,
euen
from
the
corruption
of
the
heart
and
minde
,
Pride
comes
from
the
corruption
of
the
heart
&
mind
.
Habak
.
2.4
.
the
Lord
sayth
in
plaine
termes
,
he
that
lifteth
vp
himselfe
,
or
he
that
is
puft
vp
,
his
minde
is
not
right
in
him
,
his
pride
comes
from
the
corruption
of
his
minde
;
Dauid
cleering
himselfe
of
pride
and
of
ambition
,
and
protesting
his
humility
before
the
Lord
,
Psal
.
131.1
.
sayth
,
first
of
all
,
Lord
mine
heart
is
not
haughty
,
and
then
,
neither
are
mine
eyes
lofty
;
neither
haue
I
walked
in
great
matters
,
and
hid
from
mee
,
giuing
to
vnderstand
that
the
cause
of
pride
is
haughtinesse
of
heart
,
from
the
haughty
heart
come
proud
lookes
and
lofty
eyes
;
the
reason
of
this
is
plaine
(
namely
)
this
it
is
,
not
riches
,
honor
,
or
any
other
good
thing
,
either
inward
or
outward
that
is
in
it selfe
the
cause
of
pride
,
it
may
bee
an
accidentall
occasion
,
but
no
true
proper
cause
of
it
.
The
cause
is
an
ouerweening
conceit
of
the
woorth
and
excellency
of
some
inward
or
outward
gift
,
and
therefore
pride
euer
comes
from
within
,
euen
from
the
corruption
of
the
heart
.
This
then
(
for
the
vse
of
it
)
must
teach
vs
not
to
suffer
our
hearts
to
settle
and
seate
themselues
on
the
good
things
we
haue
either
of
body
or
minde
,
as
sufficient
and
highly
deseruing
in
themselues
,
we
are
not
to
rest
on
them
as
a
sufficient
stay
and
strength
,
but
remember
whence
they
haue
power
to
effect
our
purpose
,
and
to
doe
vs
good
,
We
must
not
suffer
our
harts
to
settle
on
the
good
things
we
enioy
as
sufficient
in
themselues
to
do
vs
good
.
euen
from
the
hand
that
gaue
them
?
to
make
golde
our
hope
,
as
Iob
speakes
,
Iob
.
31.24
.
or
to
rest
on
any
good
thing
as
sufficient
in
it selfe
to
doe
vs
good
,
is
the
very
roote
of
pride
,
when
Nabuchadnezzar
walking
vpon
the
top
of
his
pallace
,
let
his
heart
please
it selfe
in
the
consideration
of
his
greatnesse
and
dominion
,
then
hee
brake
out
into
that
proud
speech
,
Dan.
4.27
.
is
not
this
great
Babel
,
that
I
haue
built
for
the
house
of
the
Kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
Maiestie
?
Yea
.
we
shall
find
that
the
deere
seruants
of
God
haue
been
thus
ouertaken
,
when
they
haue
suffered
their
hearts
to
dwell
vpon
the
good
things
they
enioied
,
when
Dauid
had
ouercome
his
enemies
,
and
was
settled
in
his
throne
,
then
looking
with
too
much
delight
on
his
own
strength
,
he
began
to
vaunt
himselfe
of
the
multitude
of
his
people
,
and
must
needes
haue
them
numbred
,
2.
Sam
.
23.2
.
let
it
therfore
worke
on
all
theit
harts
,
whom
the
Lord
hath
preferd
aboue
others
in
respect
of
any
condition
or
ability
,
such
as
haue
any
gift
of
God
either
inward
or
outward
,
be
it
riches
or
whatsoeuer
it
is
,
suffer
not
thine
heart
to
dwell
vpon
it
,
for
certainely
if
thou
doe
,
it
will
make
thee
proud
,
and
to
this
purpose
consider
we
these
two
things
.
First
,
Two
reasons
against
suffering
our
harts
to
settle
on
the
good
things
we
enioy
.
consider
the
weakenesse
and
wants
euen
of
the
best
gifts
themselues
,
how
vnable
they
are
they
are
to
accomplish
our
desires
vnlesse
a
stronger
power
,
euen
the
hand
of
God
giue
strength
vnto
them
.
For
that
which
is
sayd
of
bread
,
that
man
liues
not
by
bread
onely
,
&
that
it
is
not
food
receiued
that
doth
nourish
vs
,
but
the
blessing
of
God
vpon
it
,
may
be
truly
said
of
all
other
gifts
.
Againe
,
consider
that
in
the
matter
of
iustification
in
the
sight
of
God
,
no
excellency
of
any
gift
(
be
it
faith
it selfe
)
is
of
any
moment
,
for
faith
doth
not
iustifie
,
for
the
dignity
of
it
,
but
as
an
instrument
apprehending
that
wich
doth
iustifie
.
The
due
consideration
of
these
two
things
will
be
an
excellent
meanes
to
keep
our
hearts
from
swelling
in
respect
of
any
gift
of
God
bestowed
vpon
vs.
One
thing
more
is
offered
to
our
consideration
from
these
words
rashly
puft
vp
with
his
fleshly
minde
.
We
are
to
marke
that
the
Apostle
giues
this
epithite
,
&
and
this
title
to
the
minde
that
is
fleshly
.
Hence
it
followeth
directly
,
that
the
word
(
fleshly
)
in
Scripture
signifies
more
than
sensuality
,
it
is
put
many
times
in
Scripture
to
signifie
the
corruption
of
the
chiefe
faculties
of
the
soule
,
The
word
(
flesh
)
in
scripture
signifies
sometimes
the
corruption
of
the
chiefe
family
of
the
soule
.
euen
of
the
mind
and
conscience
,
&
hence
it
is
very
cleere
,
that
euen
the
minde
and
vnderstanding
not
regenerate
,
is
fleshly
,
therfore
the
Apostle
sayth
,
Ro
.
8.7
.
the
wisdom
of
the
flesh
is
enmity
against
God
:
for
it
is
not
subiect
to
the
Law
of
God
neither
indeed
can
be
.
Which
must
needes
be
vnderstood
of
the
very
best
part
of
the
soule
,
wherein
wisedome
is
seated
,
and
Gal
5.20
.
the
Apostle
reckons
heresie
,
which
is
an
errour
of
the
minde
and
vnderstanding
among
the
workes
of
the
flesh
&
heerupon
one
speakes
thus
;
saith
he
,
the
Apostle
ascribes
those
sinnes
to
the
flesh
,
Note
.
which
beare
principall
sway
in
the
Diuell
,
who
certainely
hath
no
flesh
,
for
he
saith
,
enmity
,
contention
,
emulation
,
enuy
,
are
workes
of
the
flesh
,
the
head
and
fountaine
whereof
is
pride
,
which
raignes
in
the
Diuell
though
he
haue
no
flesh
.
This
I
obserue
to
meet
with
the
errour
of
the
Papists
,
Confutation
of
the
Papists
.
who
teach
that
the
word
flesh
in
the
Scripture
opposed
to
spirit
,
signifies
onely
sensuality
,
&
the
corruption
of
the
inferior
parts
of
the
soule
,
which
is
slat
against
the
plaine
euidence
of
this
,
&
many
other
places
of
Scripture
.
And
we
are
to
take
knowledge
of
it
,
that
euen
our
mindes
not
regenerate
are
flesh
and
corrupt
,
and
so
labour
to
be
renued
in
the
spirit
of
our
minde
,
We
must
labour
especially
for
the
renouation
of
our
mindes
.
as
the
Apostle
exhorteth
,
Ephes
.
4.23
.
Yea
,
let
vs
especially
labour
,
for
the
renouation
of
our
mindes
,
the
darkenesse
and
ignorance
in
the
mind
brings
foorth
nothing
but
sinne
,
in
all
the
powers
of
the
soule
,
and
as
before
the
fall
the
minde
retayned
the
cheife
part
of
the
image
of
God
,
Note
so
nowe
beeing
corrupted
it
is
most
corrupt
and
the
greater
naturall
giftes
of
minde
wee
haue
,
as
wit
,
capac●ty
,
iudgement
&c.
the
fitter
instruments
we
haue
to
increase
in
sinne
:
therefore
let
vs
neuer
rest
till
we
finde
,
by
the
vse
of
the
good
meanes
that
we
are
renued
in
our
mindes
.
VER
.
19.
And
holdeth
not
the
head
,
whereof
all
the
bodie
furnished
and
knit
together
by
ioints
and
bands
increaseth
with
the
increasing
of
God
.
In
this
Verse
,
the
Apostle
doth
continue
his
description
of
false
teachers
,
such
as
laboured
to
draw
the
Colossians
away
from
the
truth
;
and
he
further
sets
them
out
to
be
such
,
as
did
not
truely
acknowledge
,
nor
cleaue
to
Christ
the
head
of
his
Church
,
in
the
first
words
(
And
holdeth
not
the
head
)
and
hauing
made
mention
of
Christ
vnder
the
word
of
similitude
(
head
)
hee
then
descendeth
into
a
description
of
Christ
,
as
he
hath
relation
and
reference
to
his
mysticall
body
the
Church
,
as
the
head
of
it
,
and
hee
describes
him
to
bee
as
an
head
giuing
life
and
growth
to
his
whole
Church
,
and
to
euery
member
of
it
,
(
we
taking
these
words
together
)
whereof
all
the
body
increseth
,
as
indeed
they
are
to
bee
taken
in
the
purpose
of
the
Apostle
,
the
words
betweene
them
(
furnished
and
knit
together
by
ioints
and
bands
)
are
a
declaration
of
the
quality
and
condition
of
that
body
to
which
Christ
as
an
head
giues
life
and
growth
,
that
it
is
a
body
furnished
and
knit
together
by
ioints
and
bands
,
as
if
the
words
were
read
thus
.
Whereof
all
the
body
thus
qualified
(
namely
)
furnished
and
knit
together
by
ioints
and
bands
increaseth
,
in
the
last
words
is
specified
what
kinde
of
growth
and
increase
it
is
,
that
Christ
as
an
head
giues
to
the
body
his
Church
,
(
namely
)
a
diuine
and
spirituall
increase
,
(
increaseth
with
the
increasing
of
God
.
Come
wee
to
the
words
of
this
verse
,
Interpretation
.
as
they
are
laid
downe
by
the
Apostle
,
And
holdeth
not
the
head
(
that
is
)
acknowlegeth
not
the
head
,
nor
cleaueth
to
it
in
his
doctrine
for
the
Apostle
heere
speakes
of
false
teachers
,
such
as
sought
to
bring
in
false
doctrine
of
the
worship
of
Angels
,
and
his
meaning
is
,
that
they
in
that
their
doctrine
did
not
acknowledge
nor
cleaue
(
as
they
ought
)
to
the
head
,
(
that
is
)
to
Christ
,
who
is
as
an
head
to
his
Church
:
they
did
not
acknowledge
Christ
to
bee
the
onely
head
,
and
cleaue
to
him
as
the
onely
head
of
the
Church
'
(
whereof
)
the
originall
words
signifie
not
(
of
which
)
with
a
reference
to
the
word
(
head
)
they
are
not
{αβγδ}
,
but
{αβγδ}
of
whom
with
relation
to
Christ
(
all
)
(
that
is
)
the
whole
body
(
namely
)
the
Church
,
which
is
an
one
body
consisting
of
many
members
conioined
in
one
body
.
Thus
then
conceiue
we
these
words
,
And
holdeth
not
the
head
,
whereof
all
the
body
increaseth
.
As
if
the
Apostle
had
said
,
And
doth
not
in
his
doctrine
acknowledge
nor
cleaue
to
Christ
as
the
only
head
of
his
Church
of
whom
the
whole
Church
as
one
entire
body
increaseth
.
Now
heere
,
first
obserue
we
that
our
Apostle
doth
taxe
false
teachers
to
be
such
as
hold
not
Christ
the
head
of
his
Church
,
and
why
?
because
they
taught
inuocation
and
adoration
of
Angels
,
hence
then
it
is
very
cleare
that
such
as
tread
in
their
steps
,
and
now
teach
intercession
and
mediation
of
Angels
and
Saints
,
hold
not
Christ
the
head
;
They
who
teach
intercession
and
mediation
of
Angels
and
Saints
hold
not
Christ
the
head
of
his
Church
.
plead
what
they
will
,
indeed
they
doe
not
truely
acknowledge
Christ
to
be
the
onely
head
of
his
Church
.
The
reason
of
this
is
manifest
,
because
Christ
is
head
of
his
Church
as
he
is
mediator
,
God
and
man
,
therefore
they
that
acknowledge
other
mediators
besides
Christ
,
as
Angels
and
Saints
,
set
vp
also
other
heads
,
and
hold
not
him
to
be
the
onely
head
of
his
Church
.
Conuiction
of
the
Papists
not
to
hold
Christ
the
head
of
the
Church
.
Let
then
the
Papists
say
what
they
will
in
defence
of
their
inuocation
of
Angels
and
Saints
,
they
cannot
possible
auoide
the
euidence
of
this
text
of
the
Apostle
conuincing
them
in
respect
of
that
to
bee
such
as
hold
not
Christ
the
head
of
his
Church
.
Now
in
that
the
Apostle
saith
,
holdeth
not
the
head
,
meaning
Christ
,
(
whereof
all
the
whole
body
)
meaning
the
Church
:
We
are
giuen
to
vnderstand
thus
much
,
That
there
is
the
same
relation
and
vnion
betweene
Christ
and
his
Church
,
that
there
is
betweene
the
head
of
a
man
and
the
body
;
There
is
the
same
relation
and
vnion
betweene
Christ
&
his
Church
that
there
is
betweene
the
head
&
body
of
a
man
.
and
this
comparison
is
often
vsed
in
Scripture
,
to
set
out
the
relation
and
vnion
that
is
betwixt
Christ
and
his
Church
,
Ephe
.
1.22
.
the
Apostle
saith
,
God
appointed
Christ
to
be
the
head
of
his
Church
,
which
is
his
body
.
And
that
wee
may
rightly
conceiue
that
the
relation
and
vnion
that
is
betweene
Christ
and
his
Church
,
com-Church
pared
to
a
head
and
a
body
.
Know
we
first
that
there
beeing
two
natures
in
Christ
,
his
diuine
and
humane
,
Christ
is
the
head
to
his
Church
,
in
respect
of
both
,
Chhrist
is
head
to
his
Church
in
respect
of
both
his
natures
.
euen
whole
Christ
God
and
man
;
for
he
is
so
the
head
,
as
he
is
the
Sauiour
of
his
Church
▪
These
two
are
conioined
by
the
Apostle
,
Ephes
.
5.23
.
Christ
is
the
head
of
his
Church
and
the
same
is
the
Sauiour
of
his
body
.
Now
Christ
is
the
Sauiour
of
his
Church
,
not
according
to
his
diuine
nature
alone
,
nor
according
to
his
humane
nature
alone
,
but
whole
Christ
in
his
Godhead
,
and
in
his
soule
and
flesh
;
Therefore
whole
Christ
is
the
head
of
his
Church
,
and
the
Church
and
euery
true
member
is
vnited
to
whole
Christ
,
yet
in
this
order
.
First
to
the
flesh
and
manhood
of
Christ
,
and
then
by
that
to
the
Godhead
.
Secondly
,
wee
are
to
knowe
that
though
the
vnion
whereby
Christ
and
his
Church
are
conioined
be
a
true
and
reall
vnion
;
yet
is
it
not
naturall
,
as
when
two
things
are
ioined
in
one
nature
,
nor
personall
,
as
the
soule
and
body
are
vnited
;
nor
politicall
or
ciuill
,
as
the
Prince
and
people
are
conioined
:
but
it
is
mysticall
and
spirituall
by
the
bond
of
the
same
spirit
,
The
vnion
of
Christ
and
his
Church
is
mysticall
.
and
by
faith
.
Thus
then
stand
we
this
truth
,
that
Christ
both
God
and
man
in
respect
of
both
his
natures
after
a
spiritual
manner
is
knit
to
all
the
elect
of
God
,
called
,
iustified
,
and
sanctified
,
and
so
we
are
to
conceiue
of
the
relation
and
vnion
that
is
betweene
Christ
and
his
Church
,
compared
to
an
head
and
a
body
.
And
first
of
all
,
this
may
serue
to
confirme
that
truth
of
Doctrine
deliuered
in
our
Church
.
That
as
many
as
truely
beleeue
in
Christ
,
they
are
iustified
by
his
righteousnesse
imputed
to
them
;
True
beleeuers
are
iustified
by
Christ
his
righteousnesse
imputed
vnto
them
.
for
,
there
being
that
relation
and
vnion
betweene
Christ
and
his
members
,
that
there
is
betweene
the
head
and
the
body
;
it
must
needs
be
that
the
graces
and
benefits
of
Christ
do
truely
and
really
belong
to
them
,
and
what
Christ
did
as
mediator
God
and
man
by
the
couenant
of
grace
,
is
truly
imputed
to
them
that
are
one
with
him
,
by
the
bond
of
his
spirit
and
true
faith
:
we
know
that
what
is
done
by
the
head
in
a
naturall
body
,
is
ascribed
to
the
whole
body
.
So
what
was
done
by
Christ
as
mediator
,
and
so
the
head
of
his
mysticall
body
may
be
truly
imputed
to
all
the
members
of
that
body
.
Let
then
the
Papists
scoffe
at
our
doctrine
of
imputed
righteousnesse
as
absurd
,
as
if
one
should
be
said
to
liue
by
the
soule
of
another
,
or
learned
by
the
learning
of
another
:
let
vs
acknowledge
and
embrace
it
,
as
grounded
on
that
neere
vnion
that
is
beweene
Christ
and
his
members
we
being
so
neerely
conioind
to
Christ
,
that
we
are
of
his
flesh
and
bones
,
as
the
Apostle
saith
,
Ephes
.
5.30
.
Wee
must
needs
bee
iust
by
his
righteousnesse
,
euen
his
by
inherencie
,
and
ours
,
giuen
vnto
vs
by
God
,
and
apprehended
by
faith
.
Againe
,
is
it
so
that
there
is
the
same
relation
and
vnion
betwixt
Christ
and
his
Church
,
as
is
betwixt
the
head
and
the
body
of
a
man
.
Then
let
this
be
a
ground
of
patience
and
of
comfort
to
all
true
beleeuers
in
time
of
any
affliction
;
Our
vnion
with
Christ
is
a
ground
of
patience
and
comfort
in
time
of
affliction
.
let
them
know
that
their
affliction
reacheth
vp
to
Christ
their
head
;
himselfe
hath
said
it
,
that
when
they
are
hungrie
,
thirstie
,
a
stranger
,
naked
,
sicke
,
and
in
prison
,
he
is
hungry
,
thirstie
,
a
stranger
,
naked
,
sicke
,
and
in
prison
,
Mat
.
25.35.36
.
Act
9.3
.
When
Saul
breathed
out
threatnings
,
and
slaughter
against
the
Church
,
hee
saith
,
Saul
,
Saul
,
why
persecutest
thou
me
.
Christ
bearing
part
with
vs
in
our
afflictions
,
certainly
he
will
,
either
moderate
the
weight
of
them
,
or
giue
strength
to
beare
them
,
or
he
will
put
an
end
to
them
.
Consider
then
in
time
of
affliction
besides
this
,
that
afflictions
are
thy
lot
and
portion
ineuitable
,
and
Christ
hath
gone
before
thee
and
drunke
of
that
cuppe
,
and
thou
art
conformable
to
Christ
in
suffering
,
and
they
are
but
for
a
time
;
all
which
may
minister
matter
of
great
comfort
vnto
thee
.
Yet
consider
,
besides
these
things
that
thy
sufferings
and
afflictions
reach
vp
to
Christ
thine
head
and
thou
shalt
finde
it
will
be
a
notable
meanes
to
lift
vp
thy
fainting
heart
in
thy
greatest
affliction
;
a
man
wil
not
suffer
smart
in
the
least
of
his
members
,
if
he
can
helpe
it
;
and
shall
Christ
to
whom
all
power
is
giuen
,
in
heauen
,
and
in
earth
,
suffer
himselfe
long
to
be
pinched
in
any
one
of
his
members
?
certainelie
no
,
he
will
not
,
we
haue
not
an
high
priest
that
cannot
bee
touched
with
the
feeling
of
our
infirmities
,
Heb
.
4.15
.
He
hath
had
experience
of
them
,
and
therefore
will
,
after
we
haue
suffered
a
little
season
,
appeare
to
our
comfort
,
Reuel
.
6.11
.
Let
vs
then
reioice
,
saith
Peter
,
1.
Epist.
4.13
.
in
asmuch
as
we
are
pertakers
of
Christs
sufferings
,
that
when
his
glory
shall
appeare
,
we
may
be
glad
and
reioice
,
and
bee
made
pertakers
of
his
glory
in
heauen
.
Before
I
leaue
this
point
,
I
hold
it
meete
to
discouer
a
Popish
error
.
A
popish
error
described
.
The
Papists
they
teach
,
that
in
regard
of
our
vnion
with
Christ
,
the
afflictions
of
beleeuers
are
meritorious
,
and
doe
satisfie
the
iustice
of
God
,
and
purchase
his
fauour
.
For
,
say
they
,
we
being
vnited
to
Christ
our
sufferings
receiue
vertue
from
him
to
merit
,
though
in
themselues
,
we
confesse
with
the
Apostle
,
Rom.
8.18
.
They
are
not
worthy
of
the
glory
that
shall
be
reuealed
vnto
vs
,
yet
in
that
wee
are
members
of
Christ
,
they
receiue
influence
from
him
our
head
,
and
are
raised
vp
to
higher
estimate
,
euen
to
merit
Gods
fauour
.
See
the
craft
of
these
men
,
to
deceiue
the
simple
,
and
their
owne
soules
.
I
answer
them
,
our
vnion
with
Christ
can
be
no
ground
of
merit
.
From
thence
they
can
neuer
proue
the
afflictions
of
true
beleeuers
to
be
meritorious
,
because
our
vnion
with
Christ
is
not
personall
,
but
mysticall
;
for
personall
vnion
is
the
ground
of
merit
,
euen
in
Christ
himselfe
.
His
manhood
apart
could
merit
nothing
,
they
must
then
proue
,
that
we
beleeuing
in
Christ
,
are
receiued
into
vnity
of
person
with
Christ
,
before
they
can
truely
conclude
,
that
our
afflictions
do
merit
or
satisfie
;
but
this
they
are
neuer
able
to
doe
,
and
therefore
they
build
vpon
the
sand
,
and
we
are
to
renounce
it
as
a
popish
error
and
vntruth
,
that
our
sufferings
,
by
reason
of
our
vnion
with
Christ
,
are
meritorious
.
Marke
we
further
,
the
Apostle
saith
,
holdeth
not
the
head
(
wherof
or
of
whom
)
with
relation
to
Christ
(
for
so
wee
expound
the
words
)
he
saith
,
not
from
whom
,
but
of
whom
.
Hence
we
are
put
in
minde
of
a
difference
betweene
the
members
of
Christ
,
and
such
as
are
not
his
members
.
The
members
of
Christ
are
of
Christ
,
others
are
onely
from
him
,
Christ
his
members
are
of
him
,
others
are
only
from
him
.
as
are
all
creatures
,
for
all
things
that
are
,
are
the
creatures
of
Christ
,
as
he
is
God
,
and
so
from
him
,
but
it
is
proper
and
peculiar
to
the
members
of
Christ
to
be
of
him
.
Deceiue
not
then
thy selfe
,
whosoeuer
thou
art
,
if
thou
be
not
of
Christ
,
euen
one
with
him
,
by
the
bond
of
his
spirit
,
thou
art
not
a
member
of
Christ
,
If
thou
be
not
of
Christ
thou
art
not
a
member
of
Christ
.
and
then
thou
art
only
in
the
common
condition
of
all
creatures
,
thou
art
no
neerer
heauen
then
the
oxe
or
the
horse
as
yet
,
for
they
be
the
creatures
of
Christ
,
as
he
is
God
and
so
,
and
if
thou
die
in
that
state
,
thou
art
in
farre
worse
case
then
the
very
toade
or
venemous
Serpent
,
for
their
death
is
an
end
of
their
misery
,
but
thine
is
a
beginning
of
endlesse
woe
without
ease
or
remedy
.
Obserue
yet
further
,
it
is
not
to
be
passed
ouer
without
obseruation
that
the
Apostle
saith
,
Christ
is
the
head
,
of
whom
all
the
body
,
he
saith
not
,
of
whom
the
body
,
but
of
whom
all
the
body
increaseth
.
Hence
then
it
is
cleare
,
that
he
is
the
only
head
of
the
vniuersall
Church
,
Christ
is
the
only
head
of
the
vniuesall
Church
.
and
it
cannot
be
giuen
to
the
Pope
,
or
any
other
:
as
for
the
deuised
distinction
of
the
new
Papists
,
of
head
imperiall
and
ministeriall
,
it
is
,
both
without
warrant
of
the
word
of
God
,
and
foolish
;
it
implies
a
contradiction
,
for
to
be
head
argues
preheminence
and
superioritie
,
The
Pope
is
not
head
of
the
Church
.
and
to
be
ministeriall
,
argues
subiection
and
inferioritie
,
therefore
these
two
can
neuer
agree
to
the
same
subiect
.
Hence
take
we
further
notice
that
Christ
is
the
head
of
all
that
beleeue
in
him
,
his
graces
,
benefits
,
and
workes
,
as
he
is
mediator
belong
to
them
all
;
Christ
his
graces
,
benefits
,
and
works
,
as
he
is
mediator
belong
to
all
true
beleeuers
.
yea
,
as
Christ
by
his
gracious
dispensation
is
head
of
his
mysticall
body
,
hee
cannot
spare
any
of
his
members
,
but
euery
one
is
required
to
his
perfection
and
fulnesse
:
so
saith
the
Apostle
,
Ephes
.
1.23
.
Note
.
He
is
the
head
to
his
Church
which
is
the
bodie
,
euen
the
fulnesse
of
him
that
filleth
all
in
all
things
,
which
is
an
excellent
sweet
comfort
to
all
true
beleeuers
,
Consolation
.
it
may
giue
them
assurance
that
they
shall
neuer
be
cut
of
from
Christ
:
for
why
?
Christ
as
the
head
of
his
Church
is
not
perfect
without
euery
one
of
his
members
,
and
therfore
it
is
not
possible
that
any
one
of
them
should
bee
cast
off
and
seuered
from
him
.
The
head
of
the
naturall
body
may
be
cut
off
and
seuered
from
the
body
,
but
Christ
the
head
of
his
Church
being
not
perfect
without
euery
one
of
his
members
,
will
not
suffer
any
one
of
them
to
bee
cut
off
from
him
.
This
also
duly
considered
that
Christ
is
the
head
,
of
all
that
beleeue
,
may
minister
great
comfort
to
poore
wretches
,
such
as
bee
of
low
degree
in
the
world
,
Comfort
to
the
poore
despised
members
of
Christ
on
whom
proud
rufflers
looke
so
bigge
:
if
they
beleeue
in
Christ
,
they
haue
as
much
interest
in
all
his
benefits
and
merits
as
the
greatest
;
be
not
then
cast
down
in
respect
of
thy
meane
condition
in
the
world
,
thou
art
despised
and
made
the
foote-stoole
of
proud
and
great
ones
in
this
world
;
care
not
for
it
,
beleeue
in
Iesus
Christ
,
and
thou
hast
as
good
part
in
him
,
and
art
as
deere
and
neere
to
him
,
as
the
greatest
Monarch
in
the
world
,
he
is
the
head
,
and
therefore
as
kinde
and
louing
,
as
good
and
gracious
,
as
bountifull
and
beneficiall
to
thee
,
as
to
any
other
whosoeuer
,
and
thinke
on
that
to
thy
comfort
.
Now
wee
are
to
come
to
the
quality
and
condition
of
that
body
to
which
Christ
as
an
head
giues
life
and
growth
,
expressed
in
the
next
words
(
furnished
and
knit
together
by
ioints
and
bonds
)
where
the
Apostle
sets
out
the
body
of
Christ
,
by
two
conditions
.
First
,
that
it
is
such
a
body
as
is
not
in
want
but
euery
way
furnished
.
Secondly
,
that
it
is
a
body
compacted
and
knit
together
,
and
then
he
makes
known
the
instruments
or
meanes
whereby
it
is
furnished
and
knit
together
(
namely
)
by
ioints
and
bonds
.
Interpretation
.
I
will
briefly
lay
forth
the
meaning
of
these
words
(
furnished
)
the
originall
word
signifieth
,
vnder
supplied
or
,
furnished
,
as
the
members
of
the
body
are
vnder
the
head
,
and
furniture
beeing
a
word
of
relation
implying
some
thing
,
wherewithall
a
thing
is
furnished
,
it
signifieth
supplied
or
furnished
with
that
which
is
answerable
to
the
furniture
,
that
comes
from
the
head
to
the
members
of
the
naturall
body
(
namely
)
to
the
furniture
of
life
,
sense
,
and
motion
,
and
particular
ability
of
euery
member
,
as
of
seeing
,
hearing
,
smelling
,
tasting
,
feeling
,
concocting
,
and
the
like
,
that
as
the
body
is
vnder-supplied
with
life
,
sense
and
motion
,
and
with
particular
ability
of
euery
member
needfull
,
from
the
head
,
so
the
body
of
the
Church
is
vnder
fupplied
from
Christ
the
head
with
spirituall
life
,
motion
,
abilitie
and
grace
,
both
with
grace
of
holines
and
regeneration
,
&
with
particular
grace
needfull
,
(
knit
together
)
this
refpecteth
the
members
themselues
,
&
the
word
signifieth
compacted
or
conioyned
with
a
most
straight
&
indissoluble
band
(
by
ioynts
&
bands
)
the
Apostle
doth
still
continue
his
similitude
,
that
as
the
parts
of
the
naturall
body
are
furnished
from
the
head
&
knit
both
to
the
head
,
&
one
to
another
by
ioints
&
sinewes
,
so
is
it
in
the
mysticall
body
of
Christ
,
the
members
of
that
body
are
furnished
with
grace
&
knit
both
to
the
head
,
&
one
to
another
,
as
it
were
by
ioints
&
sinews
,
&
by
ioints
&
bands
in
this
place
we
are
to
vnderstand
spiritual
ioints
&
ligaments
There
be
three
spirituall
ioints
and
ligaments
.
by
which
the
furniture
of
grace
is
conuaid
from
Christ
to
his
members
,
&
they
knit
both
to
him
,
&
one
to
another
and
those
are
three
.
First
the
spirit
of
Christ
,
Rom.
8.9
.
if
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
not
his
,
Ephes
.
4
,
4.
one
body
one
spirit
,
by
his
spirit
Christ
doth
communicate
his
graces
to
vs
,
and
we
to
our
brethren
.
Secondly
,
faith
,
for
by
faith
wee
apprehend
Christ
and
are
made
one
with
Christ
,
and
by
the
same
we
cherish
,
comfort
and
stir
vp
one
another
mutuallie
in
good
things
Ro
.
1.11.12
.
I
long
to
see
you
(
saith
the
Apostle
)
that
I
might
bestow
among
you
some
spirituall
gift
to
strengthen
you
,
that
is
,
that
I
might
be
comforted
together
with
you
throgh
mutuall
faith
both
yours
&
mine
,
for
with
faith
is
alwaies
ioined
the
band
of
loue
&
peace
,
faith
worketh
by
loue
.
Gal.
5.6
.
Thirdlie
,
our
seuerall
callings
(
not
those
by
which
wee
stand
in
relation
,
onelie
to
the
common-wealth
,
and
may
bee
seruiceable
onlie
in
things
belonging
to
the
bodie
as
our
seuerall
trades
and
occupations
)
but
wherby
we
stand
in
relation
to
Christ
,
as
the
calling
of
the
Minister
,
Father
:
Master
.
Husband
and
the
like
,
for
these
also
are
spirituall
ioints
and
bands
.
This
then
is
the
full
sence
and
meaning
of
the
Apostle
in
these
wordes
as
if
hee
had
said
.
Being
furnished
or
vnder
supplied
from
Christ
the
head
of
his
Church
with
the
grace
of
holinesse
and
regeneration
and
with
particular
grace
needefull
for
euery
member
,
and
the
members
of
it
being
neerly
conioyned
one
to
another
,
that
furniture
descending
downe
from
the
head
to
the
members
,
&
that
coniunction
of
the
members
both
to
the
head
,
and
one
to
another
being
by
meanes
of
the
spirit
of
Christ
,
by
faith
and
by
seuerall
callings
in
the
Church
,
as
by
so
many
ioynts
and
bands
.
Now
first
from
this
word
furnished
)
in
that
the
Apostle
saith
,
that
all
the
body
is
furnished
from
Christ
the
head
,
we
are
plainely
taught
that
euery
member
of
Christ
receiueth
vertue
from
Christ
,
&
is
furnished
with
a
measure
of
grace
from
him
,
Euery
member
of
Christ
receiues
vertue
from
Christ
,
&
is
furnished
with
a
measure
of
grace
from
him
.
euery
one
hath
a
measure
of
spirituall
life
and
holines
conuaied
from
Christ
,
yea
,
euery
one
hath
his
particular
grace
,
as
the
wholebody
of
a
man
,
&
euery
member
of
the
body
to
the
least
finger
suckes
vertue
from
the
head
,
&
the
head
is
powerfull
to
cause
it
to
liue
,
so
is
it
in
the
mysticall
body
of
Christ
,
there
is
not
a
member
of
that
body
but
it
receiues
some
vertue
,
from
the
head
the
Lord
Iesus
,
yea
,
euery
one
receiues
his
owne
particular
grace
,
Christ
is
effectuall
in
euerie
one
from
the
hiest
to
the
lowest
.
Eph.
4.16
.
the
Apostle
sayth
,
Christ
is
the
head
by
whom
all
the
body
being
coupled
,
and
knit
together
by
euery
ioynt
for
the
furniture
therof
(
according
to
the
effectuall
power
,
which
is
in
the
measure
of
euery
part
)
receiueth
encrease
of
the
body
vnto
the
edifying
of
it selfe
in
loue
,
the
Apostle
hauing
recounted
many
gifts
&
graces
of
the
holy
Spirit
,
ver
.
11
,
concludes
thus
.
All
these
things
worketh
euen
the
selfe
same
spirit
,
distributing
to
euery
man
seuerally
as
he
will
.
Now
if
any
aske
the
question
,
whether
Christ
the
head
of
his
Church
doe
furnish
euery
one
of
his
members
with
like
measure
of
grace
or
no
.
I
answer
no
,
he
giues
to
som
more
to
some
lesse
as
euery
on
shall
be
an
instrument
of
his
glory
&
as
euery
one
hath
need
either
in
doing
or
suffring
more
or
lesse
then
others
,
no
doubt
Iob
&
other
excellent
worthies
,
had
a
greater
measure
of
patience
giuen
then
others
,
that
were
not
to
vndergo
such
trials
as
they
did
therfore
saith
the
Apostle
,
Eph.
4.7
.
to
euery
one
is
giuen
grace
according
to
the
measure
of
the
gift
of
Christ
,
and
that
we
mistake
not
this
poynt
,
know
we
that
Christ
giues
to
euery
one
of
his
members
an
equall
measure
of
his
grace
for
their
iustification
,
Note
.
one
is
not
more
or
lesse
iustified
then
another
by
the
grace
of
Christ
,
but
not
an
equall
measure
of
inherent
holinesse
to
their
sanctification
,
nor
an
equall
measure
of
particular
gifts
&
graces
,
but
to
some
&
more
some
lesse
according
to
his
own
good
pleasure
,
and
as
euery
one
hath
need
,
and
we
are
not
to
enuy
such
as
haue
greater
gifts
then
our selues
(
that
by
the
way
)
for
the
point
in
hand
it
is
cleer
by
that
which
hath
beene
said
,
that
euery
member
of
Christ
receiues
vertue
from
him
,
and
is
furnished
with
a
measure
of
grace
,
it
is
not
possible
that
any
that
are
in
Christ
should
be
destitute
of
grace
,
and
altogether
want
holinesse
,
and
therefore
deceiue
not
thy selfe
whosoeuet
thou
art
,
if
thou
be
a
member
of
the
mysticall
body
of
Christ
,
thou
canst
not
want
furniture
of
grace
in
some
measure
,
Christ
is
the
head
of
whom
all
the
body
is
furnished
.
Heereby
then
trie
thy selfe
,
whether
thou
belong
to
that
body
or
no
;
Triall
of
our selues
whether
we
belong
to
the
body
of
Christ
or
no
.
euery
one
will
be
held
a
member
of
Christ
&
come
to
the
table
of
the
Lord
to
seale
vp
his
vnion
and
fellowship
with
him
,
but
where
is
that
life
of
grace
and
holinesse
conuayd
from
Christ
to
his
members
?
can
wee
perswade
our selues
we
are
members
of
Christ
,
and
yet
liue
as
many
do
the
life
of
nature
,
doing
that
which
is
good
in
our
owne
eyes
according
to
the
lusts
of
our
owne
hearts
?
for
what
should
I
say
of
our
breaking
the
Sabboth
,
blasphemous
oathes
,
drunkennesse
,
cursed
and
bitter
speeches
and
the
like
?
is
it
possible
that
an
heart
so
furnished
and
full
of
such
corruption
,
is
knit
to
Christ
,
and
a
member
of
Christ
?
surely
we
might
aswell
say
,
that
a
woodden
legge
,
neither
knit
hy
common
bond
,
nor
hauing
heat
in
it
,
is
a
member
of
a
mans
body
.
Againe
,
where
is
that
effectuall
working
of
Christ
that
putteth
life
and
nimblenesse
into
his
members
,
Reproofe
of
those
that
want
spiritual
life
&
nimblenesse
in
good
things
,
and
yet
thinke
they
are
the
members
of
Christ
.
in
good
things
.
In
matters
of
the
world
,
wee
haue
great
dexterity
wee
are
apt
to
conceiue
,
fit
to
contriue
for
the
best
aduantage
,
because
wee
sauour
the
things
of
the
world
,
but
in
matters
of
holinesse
and
religion
,
many
of
vs
are
frozen
and
benumb'd
,
and
as
it
were
without
life
,
and
can
wee
yet
fancy
,
that
wee
are
members
of
Christ
?
Surely
,
if
wee
thinke
so
,
wee
deceiue
our selues
,
S.
Iohn
sayth
,
1.
Ioh
.
1.6
.
if
wee
say
wee
haue
fellowship
with
God
who
is
light
,
and
yet
walke
in
darkenesse
,
we
lie
:
so
if
wee
say
,
we
are
one
with
Crhist
,
and
haue
fellowship
with
him
who
is
full
of
grace
,
Ioh
.
1.14
.
and
yet
receiue
not
of
his
fulnesse
,
some
measure
of
grace
,
certainely
wee
haue
no
coniunction
with
Christ
the
head
of
his
Church
,
and
then
consider
what
followes
on
that
;
if
wee
haue
not
Christ
our
head
in
this
life
,
we
shall
haue
him
our
iudge
and
condemner
in
the
life
to
come
:
and
as
in
this
life
wee
haue
but
a
supposed
vnion
with
Christ
.
Note
.
So
in
the
life
to
come
wee
shall
haue
but
an
imaginarie
fellowship
with
him
;
and
indeede
a
finall
separation
from
him
and
from
his
Angels
and
Saints
:
And
we
shall
haue
fellowship
with
the
Diuell
and
his
Angels
.
In
that
the
Apostle
saith
further
,
the
body
of
the
Church
whereof
Christ
is
the
head
is
knit
together
.
Wee
are
giuen
to
vnderstand
,
that
such
as
are
of
the
mysticall
bodie
of
Christ
;
are
as
neerely
conioyned
as
members
of
one
body
,
Such
as
bee
of
the
mysticall
body
of
Christ
are
as
neerely
knit
together
as
the
members
of
one
body
.
and
this
the
Apostle
teacheth
plainely
,
1.
Cor
.
12.12
.
As
the
bodie
(
saith
hee
)
is
one
and
hath
many
members
,
and
all
the
members
of
the
body
which
is
one
,
though
they
bee
many
,
yet
are
but
one
body
,
euen
so
is
Christ
(
that
is
)
Christ
mysticall
or
the
mysticall
bodye
of
Christ
,
Romans
12.5
.
The
Apostle
sayth
,
that
beleeuers
beeing
many
are
not
onely
one
body
in
Christ
,
but
euery
one
,
one
anothers
members
euen
as
members
one
of
another
.
A
speach
worthy
obseruation
,
we
are
so
neerely
knit
together
in
the
mysticall
body
of
Christ
,
that
we
are
as
it
were
a
leg
or
an
arme
one
of
another
.
Now
,
before
I
come
to
make
vse
of
this
,
a
doubt
A
doubt
.
is
to
bee
remooued
.
It
may
seeme
in
that
the
members
of
the
mysticall
body
of
Christ
are
conioined
as
the
members
of
the
naturall
body
,
and
there
is
as
neere
an
vnion
between
them
,
and
so
doubtlesse
a
good
agreement
of
minde
,
and
inward
affection
among
them
;
it
may
seeme
(
I
say
)
that
vnity
is
an
infallible
note
of
the
Church
,
as
the
Papists
teach
,
and
that
where
there
is
vnity
and
consent
of
minds
and
iudgements
,
there
is
the
Church
.
To
this
I
answer
:
first
,
the
Church
is
not
one
body
simply
considered
,
by
,
or
in
it selfe
,
but
in
relation
to
Christ
,
(
that
is
)
the
members
of
Christ
must
be
ioined
with
him
by
his
spirit
and
faith
,
and
then
one
with
another
,
therfore
it
is
not
the
consent
of
men
,
though
neuer
so
wise
,
but
onlie
in
Christ
,
and
in
good
things
that
can
demonstrate
and
point
out
the
Church
.
Againe
,
consent
is
not
simply
an
infallible
note
of
the
Church
,
for
it
is
sometime
amongst
the
wicked
,
as
among
Iosephs
brethren
,
and
among
the
Sodomites
,
and
in
the
kingdome
of
darknesse
,
Luk
11.21
.
And
dissention
may
bee
somtimes
among
the
godly
,
Paul
and
Barnabas
dissented
,
Act.
15.39
.
Paul
and
Peter
,
Gal.
2.14
.
There
were
schismes
in
Corinth
.
1.
Epist.
1.11
.
Consent
therefore
,
is
not
simply
a
note
Note
.
of
the
Church
,
vnlesse
it
be
in
true
faith
and
doctrine
.
Let
not
then
a
glorious
name
of
consent
dazell
our
eies
and
make
vs
thinke
the
Church
is
where
true
faith
and
doctrine
is
not
found
.
And
for
vse
of
the
point
,
it
may
serue
as
a
ground
of
perswasion
to
mutuall
loue
,
A
ground
of
perswasion
to
mutuall
loue
.
which
is
,
an
argument
,
we
haue
often
occasion
to
speak
of
,
&
it
cannot
be
to
often
vrged
in
these
daies
,
wherin
mens
harts
are
ful
of
rancor
,
and
malice
,
and
distracted
,
&
drawn
asunder
one
from
another
:
let
vs
therfore
consider
that
we
are
knit
together
as
members
of
one
body
,
yea
as
members
one
of
another
and
therefore
ought
to
loue
as
members
of
one
body
,
Christian
loue
is
to
bee
expressed
in
two
things
.
and
to
expresse
our
loue
one
to
another
,
and
that
chiefely
in
two
things
.
First
,
in
communicating
the
good
things
we
haue
either
inward
or
outward
to
others
,
according
to
their
wants
and
our
abundance
as
Iob
sayth
,
hee
was
the
eyes
to
the
blinde
,
and
the
feete
to
the
lame
.
Iob
.
29.13
.
Secondly
in
a
fellow-feeling
of
the
wants
one
of
another
,
if
the
foot
be
hurt
the
tongue
laments
it
,
the
eyes
weepe
for
it
,
the
head
akes
,
and
the
heart
grieues
for
it
,
so
must
it
bee
with
vs
in
respect
of
the
miseries
and
afflictions
one
of
another
,
we
are
to
bee
touched
with
their
griefes
,
feele
the
waight
of
their
burdens
,
bee
pressed
with
their
bonds
,
as
if
we
our selues
were
banished
with
them
.
Now
to
stirre
vs
vp
to
these
duties
,
much
might
be
sayd
,
but
consider
we
these
two
things
.
First
,
consider
the
state
of
the
body
,
if
one
member
deny
to
communicate
the
good
it
hath
receiued
to
another
,
as
if
the
eye
refuse
to
guide
the
feete
by
the
sight
of
it
,
wee
know
the
feete
may
stumble
and
endanger
the
whole
body
,
or
if
the
foot
be
wounded
,
and
the
eyes
refuse
to
look
on
it
,
the
hands
to
handle
it
,
danger
may
come
to
the
whole
body
,
so
if
we
deny
to
communicate
the
good
we
haue
receiued
to
others
that
stand
in
need
of
it
,
besides
this
if
the
Lord
may
blow
on
our
good
gifts
,
&
rise
vp
in
iudgment
against
vs
,
we
hazard
the
state
of
the
body
whereof
we
are
members
,
Againe
,
consider
that
our
communicating
good
to
our
brethren
,
and
our
simpathy
and
fellow-feeling
of
their
miseries
,
is
a
sure
testimony
of
our
vnion
with
Christ
,
for
our
vnion
with
Christ
doth
nothing
profit
God
,
thogh
a
thousand
worlds
were
vnited
vnto
him
,
Note
hee
hath
set
ouer
the
profit
of
that
vnion
to
others
,
as
our
Sauiour
said
to
Peter
,
Ioh
.
21.16
.
Peter
louest
thou
me
;
then
feed
my
sheep
,
as
if
he
had
said
,
make
it
knowen
thou
art
one
with
me
,
and
louest
me
,
by
doing
good
to
them
that
are
mine
.
If
then
we
would
not
be
guilty
of
so
great
a
sinne
,
as
endangering
the
state
of
the
body
whereof
we
are
members
,
which
is
a
sinne
against
the
light
and
order
of
nature
,
and
if
we
would
haue
such
testimony
as
cannot
deceiue
vs
,
that
we
are
one
with
Christ
the
head
of
his
Church
;
let
vs
be
stirred
vp
not
to
loue
in
word
and
in
tongue
onely
,
Ioh
.
3.18
.
but
to
expresse
our
loue
one
to
another
,
both
by
communicating
the
good
things
we
haue
one
to
another
,
and
by
a
fellow-feeling
of
the
miseries
and
afflictions
one
of
another
,
haue
wee
wisdom
?
Let
vs
bestow
it
to
the
good
of
the
ignorant
,
haue
we
holines
?
let
vs
make
the
best
of
it
,
to
the
winning
of
others
,
haue
we
plenty
of
outward
things
?
let
vs
therein
communicate
to
others
according
to
their
neede
and
our
abundance
.
Onely
one
thing
more
I
will
note
from
these
wordes
(
furnished
and
knit
together
by
ioynts
and
bonds
)
and
then
descend
to
that
which
followeth
.
In
that
our
Apostle
sayth
,
that
the
body
of
the
Church
is
furnished
&
knit
together
in
ioynts
and
bonds
(
that
is
)
by
meanes
of
the
spirit
and
by
faith
in
Christ
,
and
by
seuerall
callings
,
wee
are
giuen
to
vnderstand
,
that
not
onely
the
spirit
of
Christ
,
&
faith
wherof
there
is
no
question
,
but
euen
euery
mans
calling
,
by
which
he
stands
in
relation
to
Christ
,
is
or
ought
to
be
as
a
ioynt
or
a
sinew
not
only
for
coniunction
of
him
with
Christ
&
with
the
members
of
Christ
,
but
for
conueyance
of
grace
to
others
;
Euery
mans
calling
wherby
he
stands
in
relation
to
Christ
,
is
or
ought
to
be
as
a
ioynt
or
sinew
to
conuay
grace
to
others
.
euery
mans
calling
by
which
hee
stands
in
relation
to
Christ
(
that
is
)
that
ranke
,
that
order
and
degree
any
one
hath
in
the
mysticall
body
of
Christ
,
as
he
is
a
member
of
Christ
,
and
is
of
this
or
that
order
in
the
mysticall
body
of
Christ
,
as
a
beleeuing
minister
,
father
,
or
the
like
,
euen
that
calling
and
degree
of
euery
beleeuer
,
by
which
he
hath
speciall
relation
to
other
members
of
Christ
is
to
be
as
a
ioynt
or
sinew
for
the
conuayance
of
grace
to
them
,
by
that
calling
and
degree
,
he
is
to
transmit
&
conuay
the
grace
of
Christ
to
those
that
are
next
to
him
,
and
to
furnish
them
with
the
grace
that
hee
hath
receiued
from
Christ
himselfe
;
euery
calling
in
the
mysticall
body
of
Christ
,
being
a
iuncture
or
bond
,
by
which
wee
are
ioyned
and
bound
to
others
,
the
Apostle
hath
taught
vs
,
it
must
be
a
ioynt
of
subministration
or
vnder
furnishing
others
with
grace
,
Ephes
.
4.16
.
in
the
originall
the
words
are
by
euery
ioynt
of
subministration
&c.
and
this
truth
is
grounded
on
that
generall
exhortation
of
the
Apostle
Peter
,
1.
Epist.
4
,
10.
let
euery
one
as
he
hath
receiued
the
gift
minister
the
same
one
to
another
,
as
good
disposers
of
the
manifolde
grace
of
God
,
euery
one
according
to
the
measure
of
grace
receiued
&
according
to
his
ability
is
to
further
the
good
of
the
mysticall
body
of
Christ
,
&
being
as
a
ioynt
or
a
sinew
in
that
body
in
respect
of
some
particular
calling
hee
is
in
that
calling
,
to
do
the
office
of
a
ioynt
or
sinew
,
he
is
to
bee
as
the
ioynt
is
to
the
body
euen
a
meanes
to
conuay
down
grace
to
those
to
whom
he
stands
in
speciall
relation
:
the
father
to
the
children
,
the
husband
to
the
wife
,
the
master
to
his
seruants
,
yea
,
and
one
brother
to
another
▪
one
fellow-seruant
to
another
one
neighbor
to
another
,
is
to
bee
as
a
ioint
or
sinew
for
conueiance
of
grace
one
to
another
,
which
is
a
duty
not
known
to
many
in
the
world
.
Some
are
of
opinion
,
and
if
the
question
were
asked
what
they
thinke
,
they
would
so
answer
,
that
it
is
a
duty
proper
and
peculiar
to
the
minister
of
the
word
,
to
bee
an
instrument
vnder
Christ
for
the
conuayance
of
grace
to
the
soule
of
men
;
&
that
it
is
a
thing
nothing
at
all
concerning
them
,
they
hold
themselues
exempted
and
freed
from
that
duty
,
I
appeale
to
mens
own
consciences
,
whether
many
haue
not
thus
thought
,
Euery
one
in
his
particular
calling
is
to
bee
a
means
to
conuay
grace
to
others
that
be
vnder
him
.
learne
then
whosoeuer
thou
art
,
to
reforme
thy
mind
&
iudgement
,
art
thou
a
father
,
a
master
,
an
husband
,
a
neighbor
&c.
know
it
is
thy
duty
to
be
a
meanes
to
conuay
grace
to
those
that
are
vnder
thee
,
or
to
whom
thou
slandest
in
any
speciall
relation
:
though
principally
it
concernes
the
minister
to
edifie
the
body
of
Christ
.
Eph.
4.12
.
yet
the
Apostle
hath
layd
it
on
all
Christians
as
a
generall
duty
,
1.
Thess.
5.11
.
edifie
one
another
,
though
the
Minister
be
the
mouth
of
the
people
to
God
,
yet
,
S.
Iames
hath
taught
,
lam
.
5.16
.
that
we
are
to
pray
one
for
another
.
Now
these
duties
generally
appertaining
to
all
Christians
doe
certainely
more
neerely
concerne
them
,
as
they
haue
speciall
relation
one
to
an
other
,
&c.
the
father
,
the
master
,
the
husband
,
the
minister
,
are
to
edifie
their
children
,
their
seruants
,
their
wife
,
the
body
of
Christ
&c.
in
grace
and
goodnesse
,
and
to
send
vp
a
message
to
heauen
,
and
to
call
vpon
the
Lord
by
praier
for
them
.
Now
then
to
stirre
vs
vp
in
this
duty
wherein
many
are
much
wanting
,
yea
the
most
are
so
farre
from
this
dutie
,
that
they
minister
nothing
but
infection
to
the
soules
of
such
as
be
vnder
them
;
no
childe
,
no
seruant
,
no
not
the
wife
of
their
owne
bosome
hath
any
helpe
by
them
,
to
their
saluation
,
their
houses
are
nurseries
of
cursing
,
swearing
,
lying
,
ribaldrie
,
and
all
manner
of
impiety
.
Motiues
to
stirre
vp
to
this
duty
.
And
therfore
to
stirre
vs
vp
to
the
duty
now
laid
before
vs
,
consider
we
:
First
that
the
want
of
this
duty
is
one
principall
cause
that
such
as
be
vnder
vs
,
profit
not
(
as
they
might
)
by
the
publike
ministry
of
the
word
;
as
in
the
naturall
body
when
there
is
a
stop
in
the
ioint
,
or
a
conuulsion
,
and
the
sinnewes
are
drawn
vp
:
the
parts
adioining
thriue
not
,
so
is
it
in
the
mystical
body
of
Christ
when
such
as
are
as
ioints
in
respect
of
their
place
and
calling
,
are
not
meanes
to
conuey
grace
to
such
as
are
vnder
them
,
they
cannot
so
well
thriue
in
grace
.
Againe
,
the
neglect
of
this
dutie
will
one
day
be
most
grieuous
to
the
conscience
,
when
a
man
shall
call
to
mind
,
that
whereas
he
ought
to
haue
beene
a
meanes
to
further
the
saluation
of
others
,
he
hath
beene
rather
a
meanes
to
further
their
damnation
;
no
doubt
it
will
bee
an
heauy
burden
to
his
conscience
:
yea
,
as
one
saith
,
it
shall
bee
an
aggrauation
of
his
torment
in
hell
,
when
he
shall
haue
others
that
haue
perished
by
his
default
,
foaming
out
continuall
curses
against
him
,
and
accusing
him
for
euer
as
the
murtherer
of
their
soules
.
Add
to
this
a
consideration
of
comfort
and
blessing
,
attending
on
the
carefull
performance
of
this
dutie
;
as
the
neglect
of
it
is
full
of
bitternesse
,
so
doubtlesse
the
practise
of
it
must
needes
be
full
of
sweetenesse
;
and
the
blessing
of
it
is
that
which
the
Lord
vouchsafed
to
Abraham
,
Gen.
18.17
.
he
will
reueale
his
secrets
to
such
,
and
wil
hide
nothing
from
them
that
may
be
for
their
good
,
and
for
their
comfort
,
if
then
we
desire
that
such
as
be
vnder
vs
,
should
profit
by
the
publike
ministry
of
the
word
;
if
wee
would
not
haue
their
not
profiting
as
they
ought
,
by
our
meanes
to
be
a
discomfort
to
vs
when
we
haue
most
need
of
comfort
,
if
we
desire
the
blessing
of
the
Lord
vpon
vs
in
the
reuelation
of
his
secrets
and
counsels
:
yea
,
the
light
of
his
countenance
to
our
comfort
,
both
in
life
and
death
.
Let
vs
then
be
stirred
vp
to
the
practice
of
this
duty
,
let
vs
by
instruction
,
counsell
,
admonition
,
consolation
,
praier
,
&c.
be
meanes
to
conuey
grace
to
those
,
with
whom
we
stand
in
any
speciall
relation
;
and
remember
that
we
in
our
seuerall
orders
and
degrees
are
as
ioints
and
sinewes
,
and
let
vs
do
the
office
of
ioints
and
sinewes
in
the
mystical
body
of
Christ
.
Interpretation
.
Come
we
to
the
last
words
of
this
verse
(
increaseth
with
the
increasing
of
God
.
)
In
these
words
the
Apostle
makes
knowne
vnto
vs
,
that
Christ
the
head
giueth
growth
and
increase
to
the
body
of
the
Church
.
And
what
kinde
of
growth
it
is
(
namely
)
an
increase
of
God
:
there
is
an
increase
of
the
Church
,
when
the
number
of
beleeuers
increased
,
whereof
we
read
,
Act.
5.47
.
That
the
Lord
added
to
the
Church
from
day
to
day
such
as
should
bee
saued
,
but
that
is
not
heere
meant
,
the
meaning
of
the
Apostle
in
these
words
,
is
briefly
this
.
That
the
whole
Church
,
and
euery
member
of
the
mysticall
body
of
Christ
,
receiues
increase
from
Christ
the
head
,
in
regard
of
spirituall
grace
,
as
of
faith
,
hope
,
loue
,
patience
,
&c.
which
hee
calles
the
increase
of
God
,
because
it
is
diuine
and
spirituall
.
Hence
we
are
first
plainely
taught
,
that
both
the
beginning
and
increase
of
grace
is
from
Christ
,
Both
the
beginning
and
increase
of
grace
is
from
Christ
.
of
him
as
of
the
head
,
saith
the
Apostle
,
all
the
body
of
the
Church
,
and
euery
member
of
that
body
is
furnished
with
grace
,
and
being
furnished
increaseth
,
he
giues
both
the
furniture
of
grace
,
and
the
increase
of
it
,
they
are
both
his
free
giftes
,
freelie
giuen
not
vpon
any
desert
of
ours
,
and
that
is
further
manifest
by
the
different
measure
of
grace
,
in
that
some
haue
more
,
and
some
lesse
;
for
that
cannot
come
from
any
difference
of
beleeuers
iustified
,
because
one
is
not
more
iustified
then
an
other
;
there
is
no
inequality
betweene
them
in
that
respect
.
Therefore
it
must
needs
be
from
the
meere
good
will
and
pleasure
of
Christ
,
that
some
haue
a
greater
measure
of
grace
,
and
some
a
lesse
,
and
so
both
the
beginning
and
increase
of
grace
is
the
free
gift
of
Christ
;
so
saith
the
Apostle
plainely
,
Eph.
4.7
.
To
euery
one
is
giuen
grace
according
to
the
measure
of
the
gift
of
Christ
.
This
I
note
in
a
word
,
to
let
vs
see
that
it
is
not
for
the
good
vsage
of
any
grace
,
or
by
our
manuring
of
the
gifts
of
God
,
as
the
Papists
speake
and
teach
that
wee
merit
the
increase
of
them
;
Our
good
vsage
of
grace
&
our
manuring
of
Gods
gifts
doth
not
merit
the
increase
of
them
No
,
no
,
both
the
grace
and
the
increase
of
it
in
euery
member
of
the
Church
is
from
the
meere
good
pleasure
of
Christ
.
They
obiect
,
that
which
is
in
the
parable
,
Mat
.
25.29
.
To
euery
one
that
hath
shall
bee
giuen
,
and
hee
shall
haue
abundance
,
and
from
him
that
hath
not
,
euen
that
he
hath
shall
be
taken
away
.
Say
they
,
he
that
hath
any
talent
and
vseth
it
well
,
to
him
it
shall
be
giuen
,
and
he
shall
haue
abundance
,
as
a
remuneration
or
reward
of
his
good
vsage
of
it
.
The
meaning
of
our
Sauiour
is
,
that
hee
who
vseth
his
talent
well
shall
haue
a
blessing
vpon
it
for
the
increase
of
it
,
and
not
a
remuneration
for
the
good
vsage
of
it
;
as
may
appeare
by
the
scope
and
drift
of
the
parable
,
which
is
to
stirre
men
vp
to
diligence
.
Christ
giues
to
his
members
both
the
grace
and
the
increase
of
it
freely
,
he
will
bee
good
onely
because
he
hath
beene
good
,
and
adde
mercy
to
mercy
:
in
the
next
place
we
may
easilie
see
this
conclusion
laid
befor
vs.
That
euerie
true
member
of
Christ
increaseth
in
spirituall
graces
,
Euery
true
member
of
Christ
increaseth
in
spirituall
graces
.
euery
true
beleeuer
increaseth
in
faith
,
hope
,
loue
,
humility
,
and
other
graces
giuen
,
and
continually
goes
from
one
measure
to
another
.
And
hence
it
is
,
that
their
spirituall
life
is
in
Scripture
compared
to
the
ages
of
men
;
some
are
babes
in
Christ
,
some
children
,
and
some
are
of
riper
age
,
and
their
holinesse
is
compared
to
the
morning
light
,
which
shines
briter
and
brighter
,
Isai
.
58.8
.
And
it
is
the
exhortation
of
the
Apostle
Peter
,
2.
Epist.
3.18
.
grow
in
grace
.
The
reasons
and
grounds
of
this
,
are
these
two
.
First
,
because
the
whole
worke
of
grace
in
any
member
of
Christ
,
is
from
the
will
of
Christ
,
which
is
vnchangeable
;
therefore
where
he
begins
any
grace
,
hee
will
more
and
more
perfect
it
.
Againe
,
all
the
members
of
the
mysticall
body
of
Christ
are
liuing
members
,
1.
Pet
.
2.5
.
They
are
said
to
be
liuing
flames
;
therefore
euer
growing
.
For
the
spirituall
life
of
grace
cannot
be
idle
,
but
is
euer
going
on
from
on
degree
to
another
:
and
howsoeuer
the
members
of
Christ
doe
sometimes
fall
of
infirmitie
and
sinne
grieuously
;
yet
Christ
their
head
,
of
his
goodnesse
turneth
that
sinne
of
theirs
to
good
vnto
them
,
for
they
rise
againe
more
thankfull
to
him
,
more
humble
in
themselues
,
more
milde
and
equall
towards
their
brethren
,
and
more
wary
ouer
themselues
,
and
they
cleaue
faster
to
Christ
.
Therefore
they
daily
increase
and
goe
on
in
grace
.
Vse
Triall
whether
grace
be
truly
wrought
in
vs
,
or
no
.
Let
this
then
be
a
ground
of
triall
to
euery
one
of
vs
,
do
wee
perswade
our selues
we
haue
knowledge
,
faith
,
humility
,
any
other
grace
or
sanctification
.
Let
vs
heereby
try
our selues
,
if
that
grace
be
truly
wrought
,
certainly
it
will
increase
,
and
if
it
doe
not
,
it
is
but
a
counterfet
resemblance
of
grace
:
Note
.
nature
can
put
on
the
counterfet
of
any
grace
,
a
man
may
transforme
himselfe
into
the
likenesse
of
any
grace
;
but
the
difference
is
,
this
counterfet
grace
will
not
increase
,
it
is
but
as
a
painted
tree
,
it
will
neuer
grow
greater
;
but
grace
truely
wrought
,
is
like
the
graine
of
musterdseed
cast
into
the
earth
,
Mat
.
13.32
.
Small
at
the
first
,
but
when
it
is
growne
,
it
is
the
greatest
among
herbs
.
If
then
we
would
not
deceiue
our selues
,
let
vs
not
rest
in
the
beginnings
of
grace
,
but
as
the
Apostle
exhorts
,
2.
Tim
.
1.6
.
Stir
vp
the
gifts
of
God
which
are
in
vs.
And
by
the
vse
of
good
meanes
,
as
hearing
,
reading
,
and
meditating
in
the
word
and
praier
;
and
know
wee
that
the
Sacrament
of
the
Lords
Supper
is
a
principall
meanes
that
God
hath
ordained
for
the
strengthning
of
faith
,
and
increase
of
grace
in
vs
;
because
it
is
not
onely
a
Sacrament
of
nourishment
and
confirmation
of
faith
,
but
because
the
remembrance
and
faith
we
haue
in
the
merit
of
Christ
his
passion
which
is
most
liuely
set
before
vs
in
that
Sacrament
,
is
the
only
thing
that
giues
vs
strength
and
comfort
against
all
temptations
.
Therefore
they
shew
themselues
gracelesse
,
and
indeed
not
the
members
of
Christ
,
who
careleslie
neglect
that
Sacrament
.
If
we
perswade
ourselues
wee
haue
any
grace
,
let
vs
bee
carefull
to
vse
this
and
all
other
good
meanes
that
serue
for
the
increase
of
it
,
and
labour
still
to
goe
on
from
on
measure
of
grace
to
an
other
till
we
become
of
ripe
age
and
perfect
strength
in
Christ
.
VER
.
20.
Wherefore
if
yee
be
dead
with
Christ
,
from
the
ordinances
of
the
world
,
why
?
as
though
ye
liued
in
the
world
,
are
yee
burdened
with
traditions
.
This
verse
hath
relation
to
that
which
is
immediately
foregoing
,
on
this
manner
;
in
the
verse
before
the
Apostle
shewes
that
there
is
that
neere
vnion
betweene
Christ
and
his
Church
,
that
there
is
betweene
the
head
and
the
body
;
and
what
Christ
did
as
mediator
the
members
of
his
Church
did
it
with
him
:
when
hee
died
,
they
died
with
him
:
hereupon
the
Apostle
doth
inferre
in
this
verse
,
Wherefore
if
yee
be
dead
with
Christ
,
&c.
In
this
verse
the
Apostle
beginnes
to
deale
against
the
corruption
of
Religion
,
and
against
seducement
and
drawing
away
the
Colossians
from
the
truth
,
by
meanes
of
certaine
humane
decrees
and
traditions
,
that
false
teachers
sought
to
thrust
vpon
them
,
as
things
necessary
to
be
obserued
for
religion
and
conscience
sake
,
and
needfull
to
saluation
:
and
in
this
verse
is
laid
downe
his
first
argument
of
confutation
of
them
.
An
argument
confuting
humane
decrees
and
traditions
The
argument
is
this
.
Yee
are
freed
by
Christ
from
the
rites
and
ceremonies
of
the
Law
,
therefore
you
ought
not
to
be
subiect
to
mens
decrees
and
traditions
that
seeme
to
be
deriued
from
thence
.
Some
would
haue
the
argument
in
this
place
to
be
from
the
greater
to
the
lesse
.
Thus
Yee
are
not
now
subiect
to
the
rites
and
ceremonies
of
the
Law
being
freed
from
them
by
Christ
,
therefore
much
lesse
ought
you
to
bee
subiect
to
rites
and
ceremonies
that
are
inuented
by
the
braine
of
men
.
But
as
I
take
it
,
the
argument
is
not
so
,
but
as
now
I
haue
laid
it
downe
.
For
it
is
not
like
that
the
false
teachers
of
those
times
sought
to
impose
on
the
Colossians
any
other
things
then
such
as
were
either
taken
from
Philosophy
,
and
the
learning
of
the
Gentiles
,
or
from
the
ceremoniall
Law
of
Moses
,
and
such
were
their
traditions
here
spoken
of
,
it
may
appeare
by
the
expressing
of
them
in
these
termes
,
touch
not
,
taste
not
,
handle
not
:
which
no
doubt
were
imitations
of
legall
rites
and
ceremonies
;
and
so
the
argument
of
the
Apostle
in
this
verse
is
to
bee
conceiued
,
as
I
haue
propounded
it
.
More
specially
wee
haue
laid
before
vs
in
this
Verse
;
First
,
the
Apostles
reason
to
diswade
the
Colossians
from
submitting
to
the
decrees
and
traditions
of
men
(
namely
)
this
,
that
they
were
freed
from
them
by
Christ
his
death
,
laid
downe
in
the
proofe
of
it
,
that
with
Christ
they
were
dead
,
and
by
death
freed
from
them
.
Secondly
,
the
inference
on
that
reason
,
therefore
you
ought
not
to
subiect
your selues
to
them
;
deliuered
by
way
of
interrogation
,
why
are
yee
burdened
with
them
?
amplified
by
exprobration
of
the
absurdity
of
such
subiection
,
that
it
is
all
one
as
if
they
still
liued
in
the
world
.
(
Why
,
as
though
yee
liued
in
the
world
,
are
yee
burdened
with
traditions
?
)
(
Dead
in
Christ
)
To
bee
dead
with
Christ
is
to
haue
fellowship
with
him
in
his
death
;
Interpretation
.
euen
to
die
with
him
as
the
members
of
his
bodie
:
(
from
the
ordinances
of
the
world
)
By
ordinances
of
the
world
wee
are
to
vnderstand
,
Legall
Ceremonies
,
the
originall
words
are
the
same
with
those
,
Verse
8.
and
so
to
be
vnderstood
.
Now
,
whereas
the
Apostle
saith
,
Dead
from
the
ordinances
of
the
world
,
it
is
not
an
vsuall
manner
of
speaking
in
the
Scripture
,
to
say
,
Dead
from
,
but
rather
,
dead
to
this
,
or
that
,
as
dead
to
the
Law
,
dead
to
sinne
;
and
therefore
the
meaning
is
,
as
if
the
Apostle
had
said
;
Dead
,
and
by
death
freed
from
the
ordinances
of
the
world
,
(
as
though
he
liued
in
the
world
.
)
To
liue
in
the
world
may
betaken
two
waies
.
1
Either
to
liue
in
the
world
in
respect
of
bodily
life
.
2
Or
to
liue
after
the
course
of
the
world
,
as
Ephes
.
2.2
.
Wherein
in
time
past
ye
walked
according
to
the
course
of
this
world
.
And
in
this
latter
sense
we
are
to
take
these
words
(
as
though
he
liued
in
the
world
)
(
that
is
)
as
though
ye
were
not
dead
with
Christ
,
and
by
death
freed
from
the
orders
of
the
world
,
but
still
liued
after
the
course
of
the
worlde
(
are
yee
burdened
with
traditions
)
In
the
originall
,
wee
haue
but
one
word
,
it
cannot
bee
so
expressed
in
English
,
it
signifieth
thus
much
;
Are
ye
held
vnder
the
decrees
of
men
,
or
such
things
as
seeme
good
to
men
:
so
this
translation
(
are
yee
burdened
with
traditions
)
may
bee
iustified
,
though
the
Papists
carpe
at
it
.
This
then
is
the
meaning
of
the
Apostle
,
in
this
verse
.
If
yee
as
members
of
Christ
be
dead
with
him
and
be
as
free
as
dead
men
from
the
Ceremonies
of
the
Law
,
why
?
as
though
yee
still
liued
after
the
course
of
the
world
,
are
yee
held
vnder
the
decrees
and
traditions
of
men
,
which
seeme
to
be
deriued
from
the
braine
of
men
.
Of
the
first
part
of
this
verse
(
namely
the
reason
of
the
Apostle
,
If
yee
be
dead
with
Christ
from
the
ordinances
of
the
world
;
much
might
bee
spoken
,
but
wee
haue
handled
the
chiefe
things
thence
offered
heeretofore
,
as
that
there
is
so
neere
a
vnion
betweene
Christ
and
his
members
,
that
when
he
died
,
they
died
with
him
,
of
that
we
spake
verse
12.
And
also
of
the
doctrine
offered
from
those
words
,
ordinances
or
rudiments
of
the
world
,
wee
spake
verse
8.
I
will
not
now
againe
handle
those
points
onely
.
One
thing
more
we
may
gather
from
the
reason
of
the
Apostle
.
And
for
concluding
the
point
,
we
are
to
mark
,
that
the
Apostle
saith
,
If
ye
be
dead
with
Christ
from
the
ordinances
of
the
world
,
meaning
,
if
yee
bee
freed
from
them
,
he
puts
dead
from
them
,
for
freed
from
them
;
signifying
indeed
,
that
they
were
as
free
from
them
as
dead
men
that
had
nothing
to
doe
with
them
.
The
point
that
hence
I
gather
is
this
.
That
death
is
a
freedom
,
death
sets
men
at
liberty
from
the
lawes
and
ordinances
of
men
,
yea
from
all
hard
taxations
,
from
bondage
and
seruitude
in
the
world
,
Death
sets
men
free
from
the
Lawes
of
men
and
from
all
hard
taxations
in
the
world
.
and
from
all
miseries
they
are
subiect
to
in
this
world
,
that
which
Iob
saith
of
the
seruant
Iob
3.19
.
That
death
sets
him
free
from
his
master
,
is
true
of
all
kind
of
outward
seruitude
,
bondage
,
slauerie
,
or
miserie
that
men
vndergoe
in
this
life
whatsoeuer
,
death
frees
them
from
it
;
the
afflictions
are
but
for
this
life
onely
,
Rom.
8.18
.
Death
puts
an
ende
to
them
;
the
malice
of
the
Deuill
,
the
rage
of
tyrants
,
and
violence
of
bloudie
persecutors
can
reach
no
further
then
this
life
:
they
can
but
kill
the
body
,
as
our
Sauiour
saith
,
Matth
.
10.28
.
and
when
that
is
done
they
must
cease
from
their
tyranny
,
therefore
we
are
not
to
feare
them
.
Our
Sauiour
himselfe
makes
this
vse
of
it
,
feare
not
them
which
kill
the
body
,
and
when
they
haue
done
that
can
go
no
further
,
but
feare
him
which
is
able
to
destroy
both
body
and
soule
in
hell
.
Wee
are
not
to
feare
them
only
who
can
kill
the
body
but
him
who
can
destroy
both
body
and
soule
.
Againe
,
is
it
so
that
death
is
freedome
from
all
miseries
that
men
are
subiect
to
in
this
world
,
then
be
not
too
much
cast
downe
in
any
outward
trouble
We
are
not
to
be
two
much
cast
downe
in
our
outward
troubles
.
or
calamity
that
can
befall
thee
,
as
sickenesse
,
pouerty
,
losses
,
painefull
labours
,
&c.
Thy
life
is
but
short
,
therefore
that
trouble
cannot
be
endlesse
,
death
shall
put
an
end
to
it
,
onely
let
thy
care
and
and
endeauour
be
that
thy
death
bee
not
the
beginning
of
that
misery
that
neuer
shall
haue
end
;
many
persons
hauing
no
assurance
of
a
better
life
after
this
life
is
ended
,
but
onely
out
of
their
impatience
in
respect
of
aches
,
and
paines
,
and
lingring
diseases
or
other
troubles
which
they
endure
,
long
for
death
,
as
Iob
saith
,
Iob
3.21
.
and
say
sometimes
,
oh
happy
were
I
if
I
were
dead
,
then
should
I
bee
free
from
my
paine
and
trouble
,
as
if
death
were
an
ende
of
all
kinde
of
miserie
,
neuer
remembring
that
death
in
sin
will
not
rid
them
from
misery
,
but
is
the
very
gate
through
which
they
passe
into
the
gulfe
of
endldsse
woe
,
death
indeed
puts
an
end
for
a
time
to
the
aches
and
paines
we
endure
in
the
body
,
yet
that
is
but
a
thing
common
to
vs
with
the
dumbe
beast
,
in
that
respect
the
sore
trauelled
horse
is
happy
when
he
dieth
,
but
death
in
sinne
is
a
passage
of
the
soules
of
men
from
lesse
misery
to
greater
,
therefore
neuer
thinke
thy selfe
happy
if
thou
wert
deliuered
by
death
,
from
aches
and
paines
which
thou
endurest
in
this
life
,
vnles
thou
haue
assurance
of
a
better
life
after
this
life
is
ended
,
labour
thou
to
be
sure
to
die
in
the
Lord
,
which
thou
shalt
doe
if
thou
liue
in
the
Lord
,
or
rather
haue
the
Lord
Iesus
liuing
in
thee
,
Gal.
2.20
if
thou
liue
by
faith
in
the
sonne
of
God
,
and
repent
of
thy
sins
,
and
haue
true
peace
of
conscience
as
the
earnest
of
thy
saluation
then
indeed
thy
death
shall
put
an
end
to
all
thy
miseries
,
thou
shalt
rest
from
all
thy
labors
,
from
all
kinde
of
sorrow
and
suffring
,
yea
,
death
shall
giue
thy
soule
an
entrance
to
euerlasting
ioy
and
glory
,
if
thou
hast
this
assurance
,
thou
lying
vnder
some
greeuous
affliction
,
thou
mayst
lawfully
say
with
the
Apostle
,
Phil
.
1.23
.
I
desire
to
be
dissolued
and
to
be
with
Christ
.
Come
wee
to
the
inference
of
the
Apostle
in
the
other
part
of
this
verse
(
why
as
though
ye
liued
in
the
world
are
yee
burdened
with
traditions
)
where
first
obserue
we
the
manner
the
Apostle
vseth
in
bringing
in
of
this
conclusion
▪
hee
sayth
not
barely
you
are
dead
with
Christ
from
the
ordinances
of
the
world
,
and
therefore
ought
not
to
submit
your selues
vnto
them
,
but
he
brings
in
his
conclusion
by
way
of
interrogation
,
why
are
ye
burdned
with
traditions
)
which
is
very
emphaticall
and
powerfull
,
and
he
amplifies
it
by
laying
before
them
how
absurd
a
thing
it
were
,
if
they
should
so
do
,
that
it
were
all
one
,
as
if
they
liued
still
in
the
world
(
why
as
thogh
ye
liued
in
the
world
are
ye
burdned
with
traditions
)
as
if
he
had
said
,
if
such
as
liue
in
the
world
shoulde
subiect
themselues
to
those
ordinances
I
would
make
no
great
matter
of
it
,
but
you
Colossians
who
proue
your selues
to
be
dead
with
Christ
from
the
ordinances
of
the
world
,
and
not
to
liue
after
the
course
of
the
world
,
for
shame
doe
not
you
suffer
your selues
to
be
subiect
to
the
decrees
and
traditions
of
men
.
Hence
wee
may
take
out
this
conclusion
,
that
such
as
professe
themselues
to
be
dead
with
Christ
,
and
taken
out
of
the
corrupt
state
of
the
world
are
by
the
remembrance
of
that
profession
to
be
kept
from
doing
any
thing
contrary
or
vnbeseeming
the
same
,
The
remembrace
of
our
christian
profession
ought
to
keepe
vs
from
doing
any
thing
contrary
or
vnbeseeming
the
same
.
we
find
this
as
a
reason
of
waight
often
vsed
in
the
Scripture
,
either
to
perswade
to
some
good
thing
,
or
to
disswade
from
some
euill
,
Gen.
13.8
,
Abraham
vsed
it
as
a
special
means
to
quiet
matters
betweene
him
and
Lot
,
that
howsoeuer
the
Canaanites
were
at
iar
and
discord
one
with
another
,
yet
it
ought
not
to
be
so
between
them
,
because
they
were
brethren
&
professed
the
same
true
faith
and
religion
Mat
.
6.32
,
After
these
things
seeke
the
Gentils
,
1.
Cor
.
6.1
.
the
Apostle
vpon
this
ground
dares
the
Corinthians
,
dare
any
of
you
hauing
busines
against
another
be
iudged
vnder
the
vniust
and
not
vnder
the
Saints
,
as
if
hee
had
sayd
,
do
not
you
remember
that
you
are
Christians
and
professing
the
true
faith
of
Christ
,
dare
you
then
go
to
law
one
with
another
vnder
vniust
and
infidel
iudges
and
not
vnder
the
Saints
?
it
is
a
monstrous
shame
for
you
so
to
do
,
by
these
testimonies
we
see
we
are
to
take
aduantage
of
that
profession
we
make
,
&
by
the
remembrance
of
that
to
bee
kept
from
doing
any
thing
vnbeseeming
.
Vse
True
professors
of
religion
are
to
gather
strength
against
temptations
to
sin
by
remembring
that
holy
profession
.
Let
all
such
as
professe
religion
and
the
feare
of
God
thinke
on
it
,
art
thou
being
a
professor
of
religion
troubled
and
stirred
vp
by
the
Diuell
and
thine
own
corruption
to
couetousnesse
,
to
rash
anger
,
or
to
any
other
knowen
sin
?
remember
thy
profession
and
learne
to
say
,
as
good
Nehemiah
said
,
Neh
6.11
.
who
when
he
was
moued
by
a
fals
Prophet
,
to
go
into
the
temple
to
saue
his
life
,
sayd
,
should
such
a
man
as
I
flie
;
so
say
thou
,
should
such
a
man
or
such
a
woman
as
I
bee
couetous
or
rashly
angrie
should
I
that
professe
my selfe
to
depend
on
Gods
prouidence
and
to
seeke
after
other
things
euen
things
eternall
and
lasting
for
euer
,
greedily
hunt
after
the
things
of
this
life
?
no
,
no
,
I
will
not
doe
it
,
it
were
a
derogation
to
the
glorie
of
my
God
,
whom
I
professe
to
be
my
gratious
father
;
a
dishonour
to
the
profession
I
make
,
scandalous
and
offensiue
to
other
weake
professors
:
a
meanes
to
keepe
backe
some
not
yet
called
a
giuing
aduantage
to
the
obstinate
and
an
opening
of
the
mouthes
of
th●
wicked
Atheists
and
enemies
of
the
truth
,
euen
to
speake
euill
of
the
professours
of
the
Gospell
,
therefore
farre
bee
it
from
me
I
will
not
doe
it
,
thus
are
we
to
reason
and
resolue
with
our selues
,
in
consideration
of
our
holie
profession
,
not
to
doe
anie
thing
contrarie
or
vnbeseeming
the
same
.
We
are
to
marke
further
,
that
the
Apostle
saith
,
why
,
as
though
ye
liued
in
the
world
(
that
is
)
as
though
yee
liued
after
the
course
of
this
world
,
implying
by
that
speech
,
that
the
Colossians
did
not
or
a
least
ought
not
to
liue
after
the
course
the
world
.
The
point
of
instruction
hence
arising
is
,
that
though
we
liue
in
the
world
,
yet
we
are
not
to
liue
after
the
course
of
the
world
,
Though
we
liue
in
the
world
,
yet
we
are
not
to
liue
after
the
course
and
fashion
of
the
world
.
the
Lord
will
haue
his
children
to
liue
in
the
worlde
,
and
not
to
separate
themselues
from
the
worlde
,
but
to
liue
as
Lot
did
in
Sodome
,
in
the
throng
of
this
sinfull
world
,
according
to
the
limits
of
their
particular
places
and
callings
.
And
that
for
these
reasons
.
First
,
that
the
gifts
of
grace
that
they
haue
receiued
may
be
vsed
for
the
good
of
others
.
Secondlie
,
that
there
may
be
a
triall
of
our
strength
in
resisting
the
assaults
of
Satan
in
euill
examples
,
for
that
is
indeed
true
resistance
of
sinne
,
and
victory
ouer
it
is
most
victorious
,
Note
.
when
conflicting
with
many
occasions
and
allurements
to
it
,
we
striue
against
it
,
and
ouercome
it
,
&
he
is
truelie
good
,
who
is
good
amongst
them
that
are
euill
.
For
these
causes
will
the
Lord
haue
his
children
to
liue
among
the
wicked
of
the
world
:
but
to
keep
themselues
vnspotted
of
the
world
or
any
corruption
in
the
world
,
Rom.
12.2
.
fashion
not
your selues
like
vnto
this
world
,
Ephes
.
5.11
.
haue
no
fellowship
with
the
vnfruitfull
workes
of
darkenesse
,
but
euen
reprooue
them
rather
,
Phil
.
3.20
.
our
conuersation
must
be
in
heauen
,
free
from
all
dregs
of
all
earthly
corruption
,
many
other
places
might
bee
brought
to
this
purpose
,
but
for
the
vse
of
the
point
.
This
meetes
with
that
plea
,
many
vse
in
defence
of
their
sinne
which
they
are
loth
to
forgo
,
oh
say
they
many
do
it
and
why
may
not
I
doe
it
,
It
is
a
vaine
plea
,
to
say
,
many
doe
this
or
that
and
therefore
why
may
not
I
doe
it
.
if
we
liue
in
the
world
,
we
must
do
as
other
men
doe
,
sweare
with
them
that
sweare
,
drinke
with
the
drunkard
,
&
be
prophane
with
them
that
are
prophane
,
or
else
we
shall
be
counted
as
no
body
in
the
world
,
is
it
so
that
thou
wilt
not
be
perswaded
,
that
this
is
thy
duty
,
that
though
thou
liue
in
the
world
,
yet
thou
art
not
to
liue
after
the
course
of
the
world
,
but
thou
must
needes
doe
as
other
men
doe
,
know
then
that
thou
shalt
one
day
suffer
together
with
others
,
the
punishing
hand
of
God
shal
one
day
ouertake
both
thee
and
them
;
yea
let
me
tell
thee
more
,
there
is
no
doubt
but
beastly
drunkards
,
filthy
adulterers
,
and
the
blasphemous
wretches
that
are
in
the
world
,
may
remember
some
like
to
themselus
on
whom
the
Lord
hath
shewed
his
iudgements
,
they
may
call
to
mind
some
that
together
with
their
blasphemy
haue
belched
out
their
last
breath
,
or
in
a
drunken
fit
haue
belched
out
their
owne
soules
,
&
that
loathsome
and
incurable
diseases
haue
been
sent
on
the
bodies
of
filthy
adulterers
,
and
yet
wilt
thou
stil
go
on
in
the
same
course
?
know
then
that
thy
punishment
shall
be
greater
then
theirs
,
thou
hauing
such
examples
before
thee
,
and
yet
wilt
not
be
moued
by
them
to
breake
off
thy
sins
by
repentance
,
thy
punishment
shall
one
day
farre
exceed
theirs
.
He
that
slayeth
Kaine
,
saith
the
Lord
,
Gen.
4.15
.
shall
be
punished
seauen
fold
.
Kaine
was
a
murderer
,
and
the
Lords
hand
was
vpon
him
for
his
sin
,
and
made
him
an
example
,
he
set
a
mark
on
him
;
&
if
any
should
be
so
bold
as
to
commit
the
same
sin
,
hauing
him
marked
before
him
,
&
to
murder
him
,
his
punishment
should
be
seuen
fold
,
so
certainly
if
thou
haue
an
example
of
Gods
iudgement
before
thee
,
&
thou
canst
remember
the
Lords
hand
hath
beene
in
fearfull
manner
,
vpon
one
like
to
thy selfe
,
and
yet
thou
wilt
still
goe
on
in
the
same
sinne
,
know
that
one
day
thy
iudgment
shall
be
farre
greater
then
his
.
Obserue
yet
further
this
inference
of
the
Apostle
together
with
his
amplification
of
it
,
he
sayth
why
,
as
though
yee
liued
in
the
worlde
,
are
yee
helde
vnder
the
decrees
of
men
(
that
is
)
why
,
as
though
yee
were
not
dead
with
Christ
but
still
liued
in
the
world
,
are
you
subiect
to
mens
decrees
:
Hence
we
are
giuen
to
vnderstand
thus
much
.
That
such
as
suffer
themselues
to
be
held
vnder
decrees
that
either
are
or
seeme
to
bee
deriued
from
the
ceremoniall
law
and
to
bee
bound
in
conscience
vnto
them
carry
themselues
as
men
that
deny
the
death
of
Christ
,
Such
as
subiect
themselus
to
decrees
that
either
are
or
seeme
to
be
deriued
from
the
ceremoniall
law
carry
themselues
as
men
that
deny
the
death
of
Christ
.
and
as
such
as
haue
no
fruite
nor
benefite
,
by
his
death
,
this
is
cleere
from
the
text
,
and
with
this
agrees
that
of
the
Apostle
,
Galat
.
5.2
.
if
yee
bee
circumcised
Christ
shall
profite
you
nothing
,
if
ye
subiect
your selues
to
circumcision
or
any
of
the
old
legall
ceremonies
Christ
shall
profit
you
nothing
,
the
reason
is
plaine
.
Christ
by
his
comming
and
death
put
an
end
to
all
those
ceremonies
therefore
still
to
retaine
any
of
them
,
yea
,
any
thing
that
is
,
or
seemes
thence
to
bee
deriued
as
a
thing
necessarie
to
saluation
,
is
to
make
Christ
vnprofitable
;
how
then
can
the
Papists
iustifie
their
decrees
of
not
touching
,
Many
popish
decrees
euacuate
&
make
void
the
death
of
Christ
.
not
tasting
,
of
abstaining
from
some
kinde
of
meates
,
and
from
marriage
of
not
handling
money
and
the
like
,
besides
the
badge
of
Antichristian
apostasie
which
the
Apostle
hath
layd
on
them
.
1.
Tim
.
4.3
.
how
can
they
free
those
their
decrees
from
beeing
such
as
euacuate
and
make
voyde
Christ
his
death
?
A
popish
cauill
.
it
will
not
serue
their
turne
to
say
their
decrees
are
not
the
same
with
the
legall
ceremonies
,
and
that
their
Church
decrees
,
not
abstinence
from
this
or
that
thing
as
vncleane
(
though
indeed
they
doe
,
for
they
place
holinesse
and
part
of
Gods
worship
in
such
abstinence
and
so
condemne
that
kind
of
meat
at
that
time
as
vnclean
by
their
prohibition
)
but
they
cannot
so
shift
off
the
matter
,
by
their
decrees
of
abstinence
from
meat
,
and
the
like
,
being
taken
from
the
ceremoniall
Law
of
Moses
,
and
vrged
on
the
conscience
,
as
necessary
to
saluation
,
they
do
,
as
much
as
in
them
is
nullifie
and
make
voyd
the
death
of
Christ
,
and
they
that
subiect
themselues
to
such
decrees
,
carry
themselues
as
men
that
deny
Christ
his
death
,
and
thereby
proue
themselues
to
haue
no
part
nor
benefit
by
his
death
;
yea
,
if
any
amongst
vs
superstitiously
minded
doe
submit
himselfe
to
any
ordinance
or
decree
of
our
Church
with
a
minde
and
opinion
of
holinesse
and
seruice
of
God
therein
,
for
example
,
if
any
haue
this
conceit
,
that
by
that
tasting
of
flesh
at
times
forbidden
by
our
Church
,
he
serues
God
,
&
is
made
more
holy
in
the
sight
of
God
,
let
him
know
that
such
a
subiection
is
a
deniall
of
Christ
his
death
,
&
a
renouncing
of
the
fruit
and
benefit
of
Christ
his
death
.
Come
wee
to
the
21.
verse
,
where
our
Apostle
speakes
in
the
person
of
false
teachers
,
and
in
imitation
of
them
sayth
thus
.
VER
.
21.
Touch
not
,
taste
not
,
handle
not
.
In
this
verse
hee
doth
specifie
their
decrees
and
expresse
them
particularly
in
their
owne
words
,
as
if
hee
had
sayd
,
why
are
yee
helde
vnder
the
decrees
of
false
teachers
,
as
namely
these
,
they
say
vnto
you
,
Touch
not
,
taste
not
,
handle
not
,
Interpretation
.
some
expound
these
words
as
spoken
of
diuers
things
as
touch
not
a
dead
corps
,
taste
not
of
this
or
that
kinde
of
meate
,
handle
not
holy
vessels
,
and
the
like
,
but
I
take
it
they
may
more
fitly
bee
vnderstood
as
all
spoken
of
the
same
thing
(
namely
)
of
meates
,
Touch
not
,
taste
not
,
handle
not
,
this
or
that
kinde
of
meate
,
for
that
is
more
agreeable
to
the
context
and
to
the
wordes
of
this
verse
,
and
that
matter
of
meates
did
put
the
faithfull
of
those
times
both
teachers
and
others
to
much
businesse
and
trouble
both
in
regard
of
the
zeale
that
some
had
by
legall
ceremonies
,
and
in
respect
of
continuall
vse
of
meat
and
drinke
(
Touch
not
)
the
originall
word
translated
(
touch
)
signifies
either
to
touch
or
to
eate
,
yet
but
a
little
,
and
these
wordes
(
touch
not
)
may
thus
be
vnderstood
,
eate
not
,
no
,
not
a
little
,
or
touch
not
with
thy
teeth
,
or
chewe
not
with
thy
mouth
(
taste
not
)
that
is
a
further
degree
of
prohibition
,
doe
not
so
much
as
taste
with
thy
mouth
:
then
followes
a
third
degree
yet
higher
(
handle
not
)
doe
not
lay
thine
hand
on
this
or
that
kind
of
meat
,
thus
then
conceiue
we
these
words
.
Chew
not
in
thy
mouth
,
taste
not
with
thy
tongue
,
nor
lay
thine
hand
,
on
this
or
that
kinde
of
meat
.
Now
heere
first
wee
are
to
marke
that
the
Apostle
hauing
sayd
in
generall
in
the
verse
before
,
bee
not
burdened
with
traditions
,
be
not
held
vnder
the
decrees
of
men
,
in
this
verse
he
subioynes
their
particular
decrees
of
touching
meates
,
and
hee
giues
instance
and
example
onely
of
them
bee
not
burdened
with
traditions
as
(
namely
)
touch
not
,
taste
not
,
handle
not
,
this
or
that
kinde
of
meate
,
no
doubt
hee
might
haue
insisted
in
many
other
things
,
but
he
thought
it
most
needfull
to
stand
against
their
superstitious
decrees
concerning
meats
as
most
dangerous
to
the
Colossians
,
and
hence
wee
may
gather
this
conclusion
.
That
as
Satan
and
his
instruments
do
ensnare
the
soules
of
men
in
many
outward
things
,
so
not
with
the
least
danger
in
or
about
their
meats
and
drinkes
.
Satan
doth
dangerously
tempt
and
ensnare
the
souls
of
men
in
respect
of
meat
and
drinke
.
Satan
the
enemie
of
our
saluation
is
euer
tempting
and
that
dangerously
in
respect
of
meate
and
drinke
either
on
the
right
hand
or
on
the
left
,
either
to
abstaine
as
did
these
false
teachers
,
or
else
to
exceede
,
hee
beganne
this
kinde
of
temptation
betimes
,
our
first
Parents
were
noe
sooner
created
and
placed
in
Paradice
but
hee
presently
beganne
to
tempt
them
about
meate
,
and
from
that
time
to
this
hee
neuer
resteth
laying
snares
to
entrappe
vs
,
euen
in
,
or
about
our
meat
and
drinke
,
and
he
knowes
this
temptation
to
be
of
great
force
.
Therefore
he
laid
it
against
him
that
was
most
strong
thinking
to
preuaile
but
in
vaine
,
euen
against
our
Sauiour
himselfe
Mat
.
4.3
.
And
the
reasons
why
Satans
temptation
in
,
or
about
meat
and
drinke
is
so
dangerous
,
are
these
.
First
,
it
is
a
thing
we
vse
and
must
vse
daily
,
and
if
we
want
it
,
without
the
speciall
grace
of
God
,
we
are
readie
to
vse
any
vnlawful
meanes
to
get
it
,
as
the
saying
is
,
hunger
will
breake
stone
wals
,
it
wil
make
men
wanting
grace
to
break
through
the
commandements
of
God
,
by
lying
,
swearing
,
stealing
,
and
what
not
,
that
they
may
be
satisfied
.
Againe
,
if
we
haue
it
,
we
are
not
onely
prone
to
abuse
it
in
a
most
high
degree
;
witnes
the
practise
of
beastly
drunkards
;
who
,
not
onely
glory
in
their
strength
to
poure
in
strong
drinke
,
but
will
bestow
much
cost
on
others
,
to
make
them
of
their
own
wretched
condition
,
euen
drunken
like
themselues
,
that
they
may
sport
and
laugh
at
them
.
And
herein
the
deuil
hath
preuailed
further
then
in
many
other
sins
;
Note
.
who
will
bestow
cost
on
others
to
make
them
sin
in
any
kind
,
only
to
make
themselues
meery
?
indeed
for
their
profit
or
credit
wicked
men
will
hire
others
to
lie
,
&
to
swere
falsly
for
them
,
but
for
sport
&
meeriment
only
who
will
be
at
any
great
cost
in
making
others
to
sin
,
except
only
in
drunkenesse
.
This
shewes
plainely
,
that
the
deuils
tempation
,
in
,
or
about
meat
or
drink
,
is
exceeding
powerful
&
dangerous
,
and
that
he
many
times
preuaileth
therin
very
far
in
bringing
men
to
an
high
degree
of
sin
.
Our
care
then
must
be
to
take
heed
we
bee
not
ouertaken
with
sinne
,
in
things
of
necessary
vse
as
our
meat
and
drinke
;
wee
are
to
watch
ouer
our
hearts
,
and
to
haue
a
godly
feare
in
our
hearts
,
in
the
time
of
our
eating
and
drinking
,
we
are
to
watch
ouer
our
harts
that
sinne
do
not
creepe
vpon
vs
in
time
of
our
eating
&
drinking
.
Saint
Iude
doth
taxe
some
in
his
time
for
want
of
this
,
verse
12.
They
feast
with
you
(
saith
hee
)
without
feare
,
feeding
themselues
;
and
especially
,
we
are
to
haue
this
feare
in
our
hearts
in
the
time
of
feasting
,
when
wee
come
to
a
table
furnished
with
store
and
variety
of
meats
,
it
is
the
counsell
of
the
wise
man
,
Prou.
23.3
.
That
at
such
a
time
we
be
not
desirous
of
the
dainty
meat
,
for
it
is
deceiuable
.
To
feast
together
is
not
vnlawfull
,
holy
Iob
suffered
his
children
so
to
doe
,
but
afterward
he
called
them
together
and
sanctified
them
,
and
offered
burnt
offerings
for
them
,
for
Iob
thought
,
Iob
1.5
.
it
may
be
that
my
sonnes
haue
sinned
and
blasphemed
God
in
their
hearts
,
in
time
of
their
feastings
.
And
this
are
we
to
haue
a
godly
ielousie
and
suspition
of
our
owne
selues
,
that
sinne
do
not
intermingle
it selfe
with
our
plentifull
eating
and
drinking
,
and
that
then
our
affections
doe
not
settle
and
rest
too
much
one
the
sweetnesse
of
our
meates
and
drinks
,
&
that
we
forget
not
God
the
giuer
,
that
we
forget
not
the
hunger
and
thirst
of
our
poore
brethren
,
Amos
6.6
.
and
that
we
exceed
not
measure
in
eating
and
drinking
:
and
that
our
hearts
may
bee
possessed
with
this
godly
feare
and
jelousie
.
Note
.
Let
vs
remember
what
a
grieuous
thing
it
is
when
our
table
is
a
snare
to
vs
,
it
is
one
branch
of
that
praier
that
was
made
against
the
malicious
enemies
of
the
Church
,
Psal
.
69.22
.
Let
their
table
be
a
snare
before
them
:
thus
it
shal
be
to
vs
vnlesse
we
watch
ouer
our
hearts
in
our
eating
and
drinking
,
euen
our
meats
and
drinkes
shall
bee
snares
vnto
vs.
Withall
we
are
to
remember
that
we
abusing
the
creatures
of
God
,
our
meates
and
drinkes
,
the
Lord
doth
many
times
secretly
turne
them
euen
to
the
hurt
of
our
bodies
,
those
good
gifts
which
he
hath
ordained
for
the
preseruation
of
nature
;
beeing
abused
,
through
the
Lords
iust
iudgement
,
are
sometimes
turned
to
the
choaking
and
ouerturning
of
nature
in
vs
;
for
it
is
iust
with
the
Lord
,
wherein
men
sinne
,
therein
for
the
most
part
to
punish
them
;
it
therefore
standeth
vs
in
hand
,
if
we
respect
the
good
of
our
owne
soules
or
bodies
,
not
to
let
our
hearts
loose
in
time
of
eating
and
drinking
,
but
to
be
wary
and
circumspect
,
euen
in
receiuing
our
ordinary
diet
,
but
specially
when
we
come
to
a
feast
,
take
heed
that
then
forgetfulnesse
of
God
,
or
our
brethren
,
excesse
,
or
any
other
sin
,
doe
not
intermingle
it selfe
with
our
eating
and
drinking
.
In
the
next
place
,
in
that
false
teachers
among
the
Colossians
were
not
content
to
say
,
touch
not
,
or
eate
not
,
of
this
or
that
kinde
of
meat
,
but
they
proceeded
further
,
to
forbid
the
tasting
of
certaine
meates
:
The
mindes
of
superstitious
persons
are
restles
.
I
might
shewe
you
how
restlesse
the
mindes
of
superstitious
persons
are
,
they
are
neuer
content
with
the
number
of
their
owne
deuised
orders
&
decrees
.
Thus
it
is
at
this
day
among
the
Papists
,
one
order
,
one
decree
is
euer
and
anon
inuented
among
their
Monkes
,
and
others
of
that
rable
which
they
call
religious
,
but
I
will
not
stand
on
that
point
.
Obserue
wee
the
manner
these
false
teachers
vsed
in
putting
forth
their
decrees
,
they
put
them
forth
in
the
singular
number
,
touch
not
,
or
thou
shalt
not
touch
,
thou
shalt
not
taste
,
thou
shalt
not
handle
,
that
they
might
reach
euery
particular
,
and
in
the
negatiue
,
which
is
of
more
force
then
the
affirmatiue
,
they
would
haue
them
binde
as
strictly
as
Gods
commandements
.
Hence
we
are
to
note
their
curiosity
,
False
teachers
are
very
curious
and
strict
in
causing
their
followers
to
auoide
the
least
touch
of
things
they
suppose
to
bee
vncleane
.
I
cannot
properly
call
it
care
,
but
their
curiosity
and
strictnesse
in
prouiding
that
their
should
be
no
medling
at
al
with
meats
,
they
supposed
vncleane
,
that
men
should
not
touch
them
,
no
not
taste
of
them
,
nor
handle
them
;
and
this
strictnesse
was
not
proper
to
those
false
teachers
alone
,
but
hath
been
found
in
all
of
like
sort
,
in
all
ages
and
times
,
the
Apostle
saith
Gal.
6.12
.
that
false
teachers
were
so
earnest
and
forward
in
vrging
circumcision
on
the
Galatians
,
that
they
constrained
them
to
be
circumcised
.
Now
,
this
is
not
to
be
passed
by
without
profit
to
our selues
:
let
vs
therefore
thinke
on
it
to
this
purpose
,
are
false
teachers
so
strict
in
causing
,
if
possibly
they
may
,
We
are
to
bee
careful
,
and
indeed
curious
in
auoiding
all
manner
of
sinne
.
their
followers
to
take
heed
of
the
least
touch
,
or
least
medling
with
that
they
fancy
to
be
vncleane
;
Oh
;
then
how
much
more
ought
we
to
be
carefull
,
&
if
you
will
curious
,
in
auoiding
that
which
is
indeed
vnclean
(
namely
)
al
maner
of
sinne
:
yea
,
we
ought
in
this
respect
to
be
so
strict
,
as
wee
are
not
to
touch
any
meanes
,
or
any
occasion
leading
vnto
it
,
not
to
come
into
the
company
of
such
as
are
notorious
wicked
persons
,
more
then
we
must
needs
in
respect
of
the
bond
of
nature
,
of
office
,
of
place
and
calling
,
not
careleslie
to
come
into
their
company
,
for
that
is
to
touch
pitch
,
and
it
cannot
chuse
but
defile
vs.
Peter
in
bad
company
denyed
his
Master
;
and
hyther
too
wee
may
truely
apply
that
of
the
Apostle
2.
Cor
.
6.17
.
touch
none
vncleane
thinges
;
and
that
also
of
Iude
Vers
.
23.
hate
euen
the
garment
spotted
by
the
flesh
:
it
is
too
much
boldnesse
in
some
who
causlessely
sort
themselues
with
any
company
.
Reproofe
of
such
as
thinke
they
may
with
out
danger
meddle
with
sinnes
.
And
againe
,
some
thinke
they
may
without
danger
,
attire
themselues
like
wantons
,
garishly
;
and
may
safely
vse
filthy
and
rotten
speach
at
their
pleasure
,
these
they
thinke
are
things
not
to
bee
stood
on
,
and
it
is
too
much
strictnesse
to
make
conscience
of
them
;
but
what
saith
the
Apostle
,
Ephes
.
5.3
.
Fornication
,
and
all
vncleanesse
,
or
couetousnesse
,
let
it
not
bee
once
named
among
you
as
it
becommeth
Saints
;
the
Apostle
would
haue
vs
not
to
touch
them
with
the
typpe
of
our
tongues
.
And
there
is
reason
for
it
,
Note
.
it
is
a
dangerous
thing
but
to
put
on
the
counterfet
of
sinne
,
and
for
a
man
to
bee
but
personatus
peccator
,
to
play
the
part
of
a
sinner
,
as
many
foolish
thinke
;
oh
they
will
but
dally
with
sinne
,
they
wil
but
make
themselues
meery
with
a
few
ribauld
termes
,
they
will
but
touch
sinne
and
put
it
from
them
,
before
they
enter
into
the
grosse
practise
of
it
,
such
persons
as
thus
speake
,
or
thus
thinke
,
they
are
not
acquainted
with
the
corruption
of
their
their
own
nature
;
they
must
learne
to
know
that
if
sinne
be
sweet
in
their
mouthes
,
and
they
delight
to
speake
of
it
,
certainely
they
will
fauour
it
,
and
not
forsake
it
till
it
turne
to
poyson
in
their
bowels
as
Zophar
saith
Iob
20.12
.
Yea
let
them
know
they
might
as
safely
drinke
vp
strong
poison
and
prescribe
it
a
measure
how
farre
it
shall
worke
,
for
why
?
whereas
they
say
or
thinke
they
will
but
sport
themselues
with
sinne
for
a
time
,
Sinne
makes
sure
worke
.
and
they
will
leaue
it
when
they
please
;
they
must
know
that
sinne
makes
sure
worke
hauing
once
seazed
on
them
,
it
will
hold
them
and
that
fast
by
the
heart
,
yea
their
will
it selfe
is
kept
in
hold
and
bondage
and
cannot
bee
cleansed
till
the
Lord
with
his
powerfull
hand
of
grace
doe
deliuer
it
.
Therefore
fancy
not
to
thy selfe
,
thou
wilt
but
touch
sinne
for
a
time
and
then
leaue
it
;
No
,
no
,
learne
to
feare
alwaies
,
bee
afraid
to
come
neere
the
borders
of
sinne
,
flie
from
it
as
thou
wouldest
from
one
sicke
of
the
plague
,
whose
breth
thou
wilt
auoid
,
and
the
needlesse
touching
of
any
thing
about
him
:
bee
not
thou
like
the
foole
spoken
of
,
Prou.
14.16
.
Who
rageth
and
is
carelesse
,
who
hath
neither
quicke
sight
to
espie
and
foresee
the
occasions
of
sinne
,
nor
care
to
shunne
them
,
but
goes
on
securely
till
some
heauy
iudgement
ouertake
him
.
VER
.
22.
Which
all
perish
with
the
vsing
,
and
are
after
the
commandements
and
doctrine
of
men
.
In
this
Verse
our
Apostle
brings
two
other
arguments
to
disswade
the
Colossians
from
suffering
themselues
to
be
held
vnder
the
decrees
of
men
,
of
not
touching
,
tasting
,
or
handling
this
or
that
kinde
of
meate
.
The
first
,
is
from
the
condition
of
things
,
about
which
their
decrees
were
in
these
words
,
(
which
all
perish
with
the
vsing
)
it
may
thus
bee
conceiued
,
such
decrees
as
are
of
transitory
things
,
the
obseruation
whereof
hath
no
force
nor
strength
to
saluation
and
to
life
euerlasting
,
you
are
not
to
place
holinesse
and
religion
in
them
,
but
such
are
these
decrees
(
touch
not
,
taste
not
,
handle
not
)
and
that
is
laid
downe
in
the
proofe
of
it
,
these
are
of
things
vanishing
and
passing
away
with
the
vsing
of
them
,
they
endure
no
longer
,
therefore
you
are
not
to
place
holinesse
and
religion
in
them
.
The
second
argument
is
from
the
efficient
cause
of
such
decrees
of
men
,
that
they
were
the
commandements
of
men
,
and
therefore
they
should
not
suffer
themselues
to
be
held
vnder
them
.
Interpretation
.
Of
these
in
order
.
(
Which
all
perish
with
the
vsing
)
(
that
is
)
all
which
touching
,
tasting
,
and
handling
,
together
with
the
things
to
be
touched
,
tasted
,
and
handled
,
(
perish
with
the
vsing
)
the
words
signifie
(
are
to
corruption
in
the
vse
)
the
meaning
is
,
are
consumed
in
the
vse
,
or
are
corruptible
,
and
endure
no
longer
then
the
very
vse
of
them
and
both
they
and
the
vse
of
them
doe
vanish
and
passe
away
with
the
time
.
Now
,
heere
first
the
argument
of
the
Apostle
is
to
bee
considered
,
in
that
he
reasoneth
thus
;
that
the
decrees
of
false
teachers
were
of
things
perishing
,
and
passing
away
with
the
vse
of
them
,
and
therefore
the
Colossians
ought
not
to
place
holinesse
in
them
.
Hence
we
are
giuen
to
vnderstand
thus
much
.
That
holinesse
,
religion
,
and
the
worship
of
God
,
consisteth
not
in
vanishing
things
,
it
is
not
in
things
that
passe
away
with
the
vsing
,
and
are
onely
appointed
for
our
vse
in
this
mortall
life
,
as
in
meate
and
drinke
,
in
daies
in
apparell
,
and
the
like
;
these
things
of
themselues
make
vs
not
more
or
lesse
holy
in
the
sight
of
God
.
Transitory
things
of
this
life
doe
not
of
themselues
make
vs
more
or
lesse
holy
in
Gods
sight
.
I
say
,
these
things
of
themselues
;
wee
may
sinne
,
and
that
grieuouslie
,
in
the
vse
of
such
things
,
and
we
may
please
God
in
the
moderate
and
sober
vse
of
them
;
but
the
things
themselues
,
or
actions
about
them
considered
by
themselues
,
doe
not
make
vs
more
or
lesse
holy
.
1.
Cor
.
8
8.
The
Apostle
saith
plainely
,
meate
maketh
not
vs
acceptable
to
God
;
for
,
neither
if
we
eate
,
haue
we
the
more
,
neither
if
we
eate
not
haue
we
the
lesse
.
The
meaning
is
,
more
or
lesse
piety
and
religion
,
or
are
more
or
lesse
pleasing
to
God
,
Rom.
14.17
.
The
Apostle
saith
,
the
kingdome
of
God
is
not
meate
nor
drinke
(
that
is
)
religion
and
the
power
of
it
,
standeth
not
in
meate
and
drinke
,
but
in
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
The
reason
is
this
,
because
godlinesse
and
religion
as
the
Apostle
saith
,
1.
Tim
.
4.8
.
is
profitable
,
it
is
of
vse
to
all
things
hauing
the
promise
,
both
of
this
life
,
and
of
that
which
is
to
come
.
Now
meate
and
drinke
and
other
outward
things
,
beeing
appointed
onely
for
the
vse
and
necessity
of
the
body
,
they
reach
no
further
then
this
life
,
the
vertue
and
efficacie
of
them
doth
not
extend
it selfe
any
further
then
to
this
present
life
;
therefore
godlinesse
and
religion
cannot
stand
in
them
.
It
will
be
said
,
doth
not
religion
and
the
worship
of
God
consist
in
any
vanishing
thing
,
in
any
thing
that
passeth
away
with
the
vsing
;
what
say
you
then
to
the
washing
of
water
in
Baptisme
,
and
to
eating
and
drinking
at
the
Lords
Table
,
doe
not
these
things
passe
away
with
the
time
?
I
answer
,
indeed
the
outward
and
bodilie
actions
are
ended
with
the
time
of
vsing
,
but
the
force
and
efficacy
of
these
actions
reacheth
further
;
euen
to
signifie
and
seale
vp
grace
to
life
euerlasting
,
they
are
ordained
of
God
to
signifie
&
seale
vp
grace
to
life
eternal
and
are
auailable
to
that
purpose
and
therfore
not
to
bee
esteemed
as
things
vanishing
and
passing
away
with
the
vse
of
them
.
But
for
the
point
in
hand
,
I
hope
it
is
cleare
,
that
Religion
and
the
worship
of
God
consisteth
not
in
things
vanishing
and
passing
away
with
the
time
.
And
first
,
this
meets
with
that
error
of
the
Papists
,
who
place
a
principall
part
of
Gods
worship
in
the
vse
of
outward
vanishing
things
,
Confutation
of
the
Papists
placing
a
chiefe
part
of
Gods
worship
in
the
vse
of
outward
things
.
they
hold
it
a
great
part
of
holines
&
religion
,
to
weare
this
or
that
kind
of
habit
,
to
abstaine
from
one
kind
of
meat
and
to
eat
another
;
it
is
a
strange
thing
that
men
should
be
so
simple
,
especially
,
that
men
of
vnderstanding
should
be
so
ouerseen
,
as
to
perswade
themselues
that
the
very
vsing
of
this
or
that
outward
thing
,
the
abstaining
from
this
or
that
kind
of
meate
,
should
make
any
thing
to
eternall
life
,
that
a
thing
corruprible
in
it selfe
and
consumed
in
the
vse
,
and
hauing
no
further
vse
,
but
naturall
,
for
the
present
necessitie
of
the
body
should
any
thing
auaile
to
life
euerlasting
.
This
is
a
strange
thing
but
that
by
the
iust
iudgement
of
God
they
are
giuen
ouer
to
themselues
.
For
the
vsc
of
the
point
to
our selues
,
is
it
so
that
religion
standeth
not
in
vanishing
things
,
We
must
look
that
our
religion
bee
not
in
vanishing
things
.
in
such
things
as
passe
away
with
the
vsing
of
them
:
then
,
I
beseech
you
,
let
vs
euery
one
looke
that
our
religion
(
for
we
will
be
held
such
as
haue
religion
,
and
such
as
worship
God
in
spirit
and
truth
)
Let
vs
therefore
looke
,
that
our
religion
be
not
in
things
vanishing
,
transitorie
,
and
passing
away
with
the
time
;
there
is
no
doubt
,
but
most
of
vs
,
if
not
all
of
vs
,
can
discerne
the
groffenesse
of
Poperie
,
and
cry
shame
on
it
,
in
placing
religion
in
not
touching
,
not
tasting
,
or
not
handling
this
or
that
kind
of
outward
thing
;
yet
we
our selues
many
of
vs
haue
no
other
religion
,
but
euen
that
which
is
found
in
vanishing
things
,
in
things
passing
away
together
with
the
time
:
for
what
else
is
our
formall
hearing
of
the
word
,
our
receiuing
of
the
Sacraments
of
custome
,
and
for
fastiion
,
our
praiers
vttered
with
the
mouth
,
when
our
hearts
are
wandring
farre
from
God
;
yea
the
iudgements
of
God
being
vpon
vs
in
plague
,
vnseasonable
weather
,
and
such
like
.
Will
not
we
sometimes
confesse
,
and
say
,
these
things
are
come
on
vs
for
our
sinnes
,
and
yet
what
is
such
confession
in
the
most
of
vs
,
but
a
vanishing
thing
,
a
fleting
motion
,
euen
a
thing
passing
away
with
our
breath
,
and
the
speaking
of
it
,
we
haue
not
any
ttue
sense
and
feeling
of
our
sinnes
,
neither
will
we
(
as
we
ought
)
come
to
any
particular
sinne
of
our
owne
confessing
,
that
to
haue
deserued
such
a
iudgement
;
what
then
is
this
but
to
place
our
religion
in
things
vanishing
,
and
passing
away
with
the
time
:
indeed
I
confesse
that
hearing
the
word
and
receiuing
the
Sacraments
are
not
vanishing
things
in
themselues
,
they
haue
vse
both
in
good
and
bad
,
in
the
one
sort
to
life
and
saluation
,
in
the
other
to
iudgement
and
condemnation
,
but
beeing
formally
vsed
they
are
vanishing
things
,
in
respect
of
theit
sauing
and
comfortable
vse
,
they
passe
away
with
the
time
,
in
respect
of
that
vse
we
are
not
bettered
by
them
,
wee
haue
no
profit
by
them
to
life
and
saluation
;
and
if
we
place
our
religion
in
a
formall
hearing
of
the
word
or
receiuing
the
sacraments
,
and
thinke
wee
are
religious
in
so
doing
,
surely
,
our
religion
is
not
sound
,
it
is
but
hypocrisie
,
let
vs
take
knowledge
of
it
,
and
let
vs
not
thinke
it
sufficient
,
if
we
come
to
the
Church
,
heare
the
word
,
and
receiue
the
Sacraments
,
vnlesse
we
finde
these
exercises
of
holinesse
,
and
of
the
worship
of
God
,
powerfull
in
working
grace
in
vs
,
and
of
comfortable
vse
to
our
owne
saluation
,
yea
,
let
vs
euer
looke
that
our
religion
bee
found
in
things
permanent
,
and
such
as
haue
vse
to
life
euerlasting
,
as
in
faith
,
hope
,
loue
to
God
and
men
,
humility
,
patience
,
and
in
workes
of
mercy
;
for
these
indeed
passe
not
away
with
the
vsing
,
but
endure
to
life
euerlasting
,
though
the
action
of
them
bee
transient
,
and
passe
away
with
the
time
,
and
yet
being
done
by
a
true
beleeuer
,
one
that
is
in
Christ
,
the
good
of
it
remaines
after
the
action
,
yea
,
the
good
of
it
shall
follow
him
when
all
things
in
the
world
forsake
him
,
for
they
leaue
him
at
the
graue
,
but
that
shall
follow
him
to
heauen
,
as
saith
the
holy
Ghost
,
&
that
is
a
notable
inducement
to
stir
vs
vp
to
the
doing
of
good
,
and
to
the
practise
of
religion
in
this
manner
.
In
the
next
place
,
from
the
matter
of
this
reason
of
the
Apostle
,
in
that
hee
saith
(
which
all
perish
with
the
vsing
meaning
meats
forbidden
by
the
Law
of
Moses
,
and
the
touching
,
tasting
&
handling
of
them
;
we
may
easily
see
this
conclusion
laid
before
vs
;
that
food
of
the
body
,
corporall
meat
and
drinke
,
and
the
actions
about
them
in
the
vse
of
them
,
namely
eating
and
drinking
passe
away
with
the
time
,
and
reach
no
further
then
the
time
of
this
life
,
I
neede
not
spend
much
time
in
proouing
this
poynt
,
it
will
easilie
be
confessed
to
be
a
truth
,
Matth
.
15.17
.
our
Sauiour
hath
set
it
downe
as
a
generall
conclusion
that
whatsoeuer
entreth
into
the
mouth
goeth
into
the
bellie
,
and
is
cast
into
the
draught
,
it
perisheth
and
is
consumed
,
1.
Cor
.
6.13
.
the
Apostle
sayth
,
meates
are
ordained
for
the
bellie
,
and
the
bellie
for
meates
,
but
God
shall
destroy
both
it
and
them
(
to
wit
in
respect
of
eating
and
drinking
,
and
shall
cause
these
actions
to
cease
,
and
the
vse
the
bellie
hath
in
time
of
this
life
,
for
in
the
life
to
come
there
shall
be
no
vse
of
meate
or
drinke
,
we
shall
be
as
the
Angels
of
God
in
Heauen
;
what
is
our
vse
of
this
point
?
Surely
that
which
our
Sauiour
hath
taught
vs
Ioh
.
6.27
.
That
we
labour
not
for
the
meat
which
perisheth
,
but
for
that
meate
that
endureth
to
euerlasting
life
,
We
are
not
to
labour
for
the
meat
that
perisheth
but
for
that
which
endureth
to
life
euerlasting
a
duty
wherein
most
of
vs
are
much
wanting
,
wee
labour
and
toile
,
and
spend
the
strength
of
our
bodies
in
seeking
onelie
after
bodilie
foode
,
and
haue
little
or
no
care
to
seeke
after
the
foode
that
endureth
to
eternall
life
;
yea
,
manie
are
so
eager
in
seeking
after
the
foode
of
their
bodies
that
they
will
haue
it
though
it
be
with
the
losse
of
Gods
fauor
,
and
with
the
breach
of
a
good
conscience
,
witnesse
that
buying
of
trifles
,
peares
and
apples
,
and
such
like
on
the
Sabboth
day
,
this
argues
wee
care
not
for
any
other
thing
,
but
that
wee
may
haue
to
fill
our
bellies
,
let
as
many
as
are
thus
minded
,
whose
bellie
is
their
God
,
Phillip
.
3.19
.
let
them
know
that
this
sinne
is
highly
displeasing
to
God
,
yea
such
a
sinne
as
brings
downe
Gods
curse
on
all
that
they
haue
in
speciall
manner
,
for
so
the
Lord
hath
threatned
Ierem
.
17
,
27.
if
yee
will
not
heare
mee
to
sanctifie
the
Sabboth
day
,
&c.
Let
vs
then
know
that
wee
are
no
gainers
by
breaking
the
Sabboth
,
wee
thinke
we
get
much
by
it
,
but
the
Lord
will
either
consume
our
goods
with
fire
or
send
a
curse
that
like
an
vnquenchable
fire
shall
deuour
all
that
wee
haue
;
Let
vs
then
learne
to
keepe
the
Lords
Sabboth
holie
,
and
to
bestow
it
in
holie
exercises
,
and
on
that
day
especially
to
labour
and
seeke
after
that
meat
that
endureth
to
life
euerlasting
,
this
is
that
one
thing
abfolutelie
needefull
spoken
of
,
Luke
the
10.
and
24.
verses
,
Maries
parte
,
though
the
entertainement
of
Christ
was
as
necessarie
as
anie
outward
businesse
,
yet
not
necessarie
in
respect
of
this
one
thing
for
without
this
a
man
cannot
bee
saued
,
Note
.
which
hee
may
without
any
thinge
else
hauing
this
.
Come
we
now
to
the
arguments
of
the
Apostle
being
three
in
number
,
by
which
hee
diswades
the
Colossians
from
submitting
themselues
to
the
decrees
of
false
teachers
in
the
words
following
(
and
are
after
the
commandements
and
doctrines
of
men
.
)
The
first
argument
is
from
the
efficient
cause
of
these
decrees
(
namely
)
men
,
that
they
were
the
fruite
of
mens
braines
,
and
therefore
they
ought
not
to
place
religion
in
the
obseruation
of
them
;
now
touching
this
argument
,
a
doubt
must
be
remooued
before
we
come
to
the
words
of
it
(
namelie
)
this
,
it
may
seeme
by
the
argument
,
A
doubt
propounded
.
that
the
tarditions
and
decrees
of
men
before
spoken
of
verse
the
20.
were
such
as
were
meerelie
inuented
and
deuised
by
the
braine
of
men
,
and
not
(
as
we
said
)
such
as
were
deriued
from
the
ceremoniall
Law
of
Moses
,
for
then
they
should
not
be
said
to
bee
commandements
and
doctrines
of
men
.
For
remoouall
of
this
scruple
wee
must
call
to
minde
that
which
wee
haue
often
heard
that
the
rites
and
ceremonies
of
the
Law
,
were
to
endure
but
for
a
time
(
namelie
)
for
the
time
of
the
old
Testament
,
till
the
comming
and
death
of
Christ
,
he
being
come
in
the
flesh
,
their
time
was
out
in
regard
of
the
obseruation
of
them
:
therefore
to
deliuer
things
deriued
from
thence
as
necessary
now
to
be
obserued
,
is
no
precept
of
God
but
of
man
,
though
before
the
comming
of
Christ
they
were
things
commanded
by
God
himselfe
,
yet
now
beeing
abrogated
to
deriue
anie
thing
from
thence
as
necessarie
to
be
obserued
may
be
truelie
said
to
be
no
precept
of
God
,
but
of
men
;
we
may
easilie
conceiue
this
by
the
like
,
it
is
Gods
Law
that
a
woman
should
bee
bound
to
her
husband
so
long
as
he
liues
and
he
being
dead
then
to
bee
free
from
him
,
so
saith
the
Apostle
,
Rom.
7.2
.
Now
then
if
men
by
their
commandements
binde
her
to
him
after
he
is
dead
,
and
decree
that
she
is
still
bound
to
him
,
and
that
it
is
vnlawfull
for
her
to
take
another
man
to
her
husband
,
surely
,
that
is
not
Gods
Law
,
but
a
commandement
and
decree
of
men
,
so
is
it
in
this
case
,
the
people
of
God
being
bound
to
the
things
prescribed
in
the
Law
of
Moses
,
but
for
a
time
,
if
men
decree
that
they
are
still
bound
to
them
as
before
,
that
time
being
expired
,
that
is
not
Gods
commandement
,
but
the
commandement
and
doctrine
of
men
:
and
so
this
argument
makes
nothing
against
my
former
exposition
,
that
by
traditions
we
are
to
vnderstand
decrees
of
men
deriued
from
the
ceremoniall
Law
of
Moses
,
the
words
of
this
argument
haue
no
difficulty
in
them
,
they
are
to
be
conceiued
according
to
the
proper
signification
of
them
,
and
the
meaning
of
the
Apostle
in
them
is
.
That
the
decrees
of
men
of
not
touching
,
not
tasting
,
not
handling
,
though
they
seemed
to
be
decrees
deriued
from
the
ceremoniall
Law
of
Moses
,
yet
indeed
they
were
only
the
commandements
and
teachings
of
men
,
and
had
no
ground
nor
warrant
from
the
word
of
God
.
We
are
in
the
first
place
to
consider
the
argument
it selfe
in
that
the
Apostle
reasoneth
thus
,
that
the
Colossians
should
not
be
held
vnder
those
decrees
of
false
teachers
,
of
not
touching
,
not
tasting
,
not
handling
,
as
things
of
necessary
observation
vnto
their
saluation
,
because
they
were
precepts
and
commandements
of
men
,
hauing
no
ground
in
the
word
of
God
;
we
are
plainely
taught
thus
much
.
That
men
can
giue
no
precepts
nor
rules
without
warrant
from
the
worde
of
God
of
necessarie
obseruation
to
life
euerlasting
:
rules
giuen
by
men
not
grounded
on
Gods
worde
in
case
of
religion
,
in
matters
of
faith
and
manners
are
not
of
any
moment
,
or
of
any
necessity
,
we
are
not
necessarily
bound
to
the
obseruation
of
them
as
things
needfull
to
life
and
saluation
.
The
reasons
of
this
are
manifest
.
First
,
mans
eye
is
not
onely
dimme
or
bleared
,
but
starke
blinde
in
heauenly
things
;
therefore
men
can
giue
no
direction
for
the
way
to
life
eternall
.
Secondly
,
the
written
word
of
God
containes
all
things
needfull
to
be
knowen
,
beleeued
or
practised
,
and
is
sufficiently
able
to
make
wise
to
saluation
.
2.
Tim
.
3.15
.
Therfore
other
rules
besides
that
are
needlesse
,
and
if
any
be
giuen
as
needfull
to
saluation
,
we
are
not
bound
to
obserue
them
.
This
I
note
in
a
word
,
to
let
vs
see
what
we
are
,
to
deeme
of
the
vnwritten
traditions
of
the
Papists
,
The
obseruation
of
popish
vnwritten
traditions
is
dangerous
&
damnable
.
of
their
rules
of
abstinence
from
meat
and
drink
,
marriage
and
the
like
,
which
they
vrge
on
men
as
things
of
necessary
obseruation
,
and
say
the
breach
of
them
is
a
damnable
and
a
deadly
sin
,
wee
are
to
know
there
is
no
necessity
in
the
obseruation
of
them
,
but
rather
indeede
the
obseruation
of
such
decrees
and
precepts
is
dangerous
,
yea
,
it
is
damnable
&
deadly
to
obserue
them
as
the
Papists
would
haue
men
obserue
them
with
opinion
of
necessity
,
and
of
merit
,
and
as
a
part
of
holines
and
religion
.
Why
but
say
they
did
not
the
Apostles
,
impose
it
as
a
necessary
law
and
decree
on
the
Gentiles
conuerted
,
Act.
15.28.29
that
they
should
abstain
from
things
offred
to
idols
,
and
bloud
,
and
that
that
is
strangled
,
and
from
fornication
,
they
say
it
seemed
good
to
the
holy
Ghost
and
to
vs
,
to
lay
no
more
burthen
vpon
you
then
these
necessary
things
,
the
things
there
spoken
of
,
some
of
them
beeing
ceremoniall
were
abrogated
by
the
death
of
Christ
,
and
yet
they
cal
them
necessarie
things
,
they
hauing
decreed
the
obseruation
of
them
.
They
cal
them
necessary
,
not
because
they
were
by
their
decree
in
that
manner
necessary
as
they
were
vnder
the
Law
,
but
in
respect
of
the
edification
of
the
weake
,
for
charity
did
require
that
the
Gentiles
conuerted
should
not
vse
their
liberty
in
eating
bloud
and
strangled
amonge
their
weake
brethren
the
Iewes
,
and
thereby
cause
them
to
stumble
and
to
bee
offended
:
but
rather
it
was
necessary
that
they
should
abstaine
from
that
liberty
,
for
the
edification
of
their
brethren
,
and
that
is
the
meaning
of
the
Apostles
in
saying
(
these
necessary
things
)
and
so
the
Papists
haue
heereby
no
aduantage
for
maintaining
any
necessity
in
their
rules
and
decrees
,
not
warranted
by
the
word
of
God
.
Obserue
we
further
that
the
Apostle
in
propounding
this
argument
saith
not
onely
after
the
commandements
but
addes
to
that
(
and
doctrines
of
men
)
no
doubt
of
purpose
to
auoyd
an
exception
that
the
Colossians
might
iustly
make
,
for
if
he
had
said
onely
after
the
commandements
of
men
,
they
might
haue
sayd
indeed
these
decrees
of
not
touching
,
not
tasting
,
not
handling
,
are
the
commandements
of
men
,
but
yet
it
may
bee
they
are
the
doctrines
of
God
,
they
are
commanded
by
men
we
confesse
,
but
happily
taught
of
God
,
now
to
take
away
all
occasion
of
such
exception
,
the
Apostle
saith
,
they
were
both
the
commandements
and
doctrines
of
men
.
Hence
we
are
put
in
minde
of
a
difference
of
mens
commandements
.
Some
commandements
of
men
are
also
mens
doctrines
and
not
to
bee
obeyed
;
other
commandements
of
men
there
bee
which
are
also
taught
of
God
and
to
them
obedience
is
due
.
Some
are
the
commandements
of
men
,
&
are
also
the
doctrins
of
men
(
as
were
these
decrees
of
false
teachers
)
and
not
taught
of
God
at
all
in
his
word
,
either
expressely
or
by
necessary
consequent
,
and
these
we
are
to
renounce
,
and
not
to
yeeld
obedience
vnto
.
Other
commandements
of
men
,
there
bee
which
are
also
taught
of
God
,
and
to
them
we
are
to
yeeld
obedience
,
for
example
,
it
is
the
commandement
of
man
,
that
we
assemble
our selues
publikely
to
heare
the
word
,
and
this
also
is
a
thing
commanded
of
God
,
and
wee
are
bound
to
submit
our selues
to
this
commandement
of
man
,
and
if
we
do
not
the
Magistrate
may
lawfully
compell
vs
,
as
it
is
sayd
of
good
King
Iosiah
,
2.
Chro
.
34.32
.
he
caused
all
that
were
found
in
Ierusalem
,
and
Beniamin
euen
all
his
subiects
to
stand
to
the
couenant
he
had
made
,
yea
,
ver
.
33.
it
is
sayd
,
he
compelled
all
that
were
found
in
Israel
to
serue
the
Lord
his
God
:
And
this
meetes
with
that
cauill
of
the
Brownists
against
the
constitution
and
planting
of
our
Church
in
this
land
.
Confutation
of
the
Brownists
touching
the
constitution
and
planting
of
our
Church
in
England
.
They
say
wee
haue
no
Church
truely
planted
,
and
why
so
?
because
say
they
,
your
Church
was
gathered
only
by
the
commandement
of
the
Magistrate
,
after
Poperie
was
put
downe
men
were
compelled
by
the
Magistrate
to
make
profession
of
the
faith
,
and
their
profession
was
not
voluntary
.
Answ
.
It
is
a
meer
vntruth
,
to
say
that
the
true
members
of
the
Church
in
this
land
were
gathered
by
the
commandement
of
the
Magistrate
,
and
compelled
to
make
true
profession
of
the
faith
,
the
Magistrate
neuer
tooke
on
him
that
power
to
compel
men
to
beleeue
or
to
make
true
profession
of
the
faith
that
was
wroght
by
the
Spirit
of
Christ
working
by
the
word
,
indeed
the
Magistrate
did
only
that
he
might
lawfully
do
,
yea
,
that
which
he
was
commanded
to
doe
,
that
is
,
command
the
word
publikely
to
bee
preached
,
and
men
to
assemble
themselues
to
the
hearing
of
it
,
which
was
a
meanes
to
make
men
of
vnwilling
to
become
willing
to
beleeue
and
to
professe
the
faith
;
the
word
preached
,
was
that
which
from
time
to
time
wrought
faith
in
the
hearts
of
true
beleeuers
:
therefore
our
Church
in
this
land
is
truly
gathered
and
planted
,
say
the
Brownists
what
they
can
to
the
contrary
.
Come
we
to
verse
23.
VER
.
23.
Which
things
haue
indeed
a
shew
of
wisedome
,
in
voluntarie
religion
,
and
humblenesse
of
mind
and
in
not
sparing
the
body
,
neither
haue
they
it
in
any
estimation
to
satisfie
the
flesh
.
In
this
verse
the
Apostle
doth
preuent
&
answer
an
obiection
that
some
might
make
in
defence
of
the
decrees
heere
spoken
against
,
for
happilie
some
might
saie
that
the
decrees
before
spoken
against
by
the
Apostle
seemed
to
be
very
wise
and
worthie
decrees
,
and
therefor
not
to
bee
so
lightly
regarded
as
the
Apostle
would
haue
them
.
To
this
hee
answers
.
First
,
by
way
of
a
generall
concession
,
that
indeede
they
had
a
shew
of
wisedome
.
And
then
hee
doth
expresse
in
particular
wherein
that
shew
of
wisedome
consisted
(
namely
)
in
three
things
.
In
voluntary
religion
,
in
humbling
of
minde
,
and
in
not
sparing
the
body
.
In
the
last
words
of
the
verse
he
answers
directly
to
the
obiection
,
and
remoues
it
by
force
of
reason
:
what
his
argument
is
I
will
lay
foorth
when
I
come
to
the
words
.
Interpretation
.
Let
vs
now
speake
something
of
the
general
concession
in
the
first
words
(
which
things
haue
indeede
a
shew
of
wisdome
)
that
is
,
which
decrees
haue
indeede
[
1
]
certainely
and
truly
(
a
shew
of
wisdome
)
to
omit
other
acceptions
of
the
word
(
shew
)
it
heare
signifies
an
appearance
or
colour
of
wisdome
opposed
to
the
truth
of
wisdome
,
and
so
the
meaning
of
the
Apostle
is
this
.
Which
decrees
haue
certainly
an
appearance
of
wisdome
,
they
seeme
indeede
to
be
wise
and
to
be
worthy
decrees
.
We
are
here
to
marke
that
the
Apostle
saith
the
decrees
of
false
teachers
being
as
he
said
the
commandements
and
doctrines
of
men
,
hauing
no
ground
in
the
word
of
God
,
yet
they
had
a
shew
of
wisdome
:
hence
then
we
may
easily
take
vp
this
conclusion
.
That
things
that
haue
no
ground
in
the
word
of
God
,
yea
things
contrary
to
the
word
may
haue
a
shew
of
wisdome
,
Things
not
grounded
on
the
word
of
God
,
yea
,
things
contrary
vnto
it
,
may
carry
a
shew
of
holy
wisedome
.
yea
of
holy
and
religious
wisdome
1.
Sam
15.3
.
we
find
that
when
Saul
had
an
expresse
commandement
of
God
to
smite
Amalek
and
all
that
pertained
vnto
them
,
and
haue
no
compassion
on
them
,
but
to
slay
both
man
and
woman
,
infant
and
suckling
,
both
oxe
and
sheepe
,
both
camell
and
asse
,
it
seemed
rather
wisdome
to
do
the
contrary
,
euen
to
spare
of
the
best
of
the
sheepe
and
oxen
,
yea
godly
and
religious
wisdome
that
he
might
haue
wherewith
to
offer
sacrifice
.
This
I
might
further
shew
by
many
particulars
:
and
for
the
ground
of
this
,
it
is
the
subtilty
of
Satan
as
by
many
meanes
to
draw
to
errour
,
so
by
this
as
not
of
the
least
force
,
euen
by
deluding
of
the
mind
and
iudgment
by
making
that
seeme
wisdome
and
goodnesse
,
which
indeede
is
full
of
folly
and
sinne
.
Our
vse
of
this
point
,
is
this
,
we
are
to
take
heede
wee
be
not
deceiued
,
and
by
the
shew
of
wisdome
bee
brought
to
doe
that
which
is
contrary
to
the
wil
and
word
of
God
;
Wee
are
to
take
heed
that
a
shew
of
wisdome
deceiue
vs
not
,
and
make
vs
doe
things
contrary
to
the
word
of
God
some
take
liberty
to
sinne
vpon
this
ground
,
oh
,
say
they
,
many
wise
men
doe
this
or
that
,
and
why
may
not
wee
also
doe
it
;
and
beeing
reprooued
for
doing
so
,
they
will
not
sticke
to
say
to
the
repoouer
,
as
wise
men
as
your selfe
doe
thus
;
it
is
indeed
a
plausible
and
powerfull
argument
yea
it
is
more
plausible
and
powerfull
to
say
,
many
auncient
wise
men
doe
thus
,
therefore
why
may
not
I
doe
it
,
then
to
say
many
doe
it
,
and
therefore
I
may
doe
it
.
This
latter
is
the
argument
of
such
as
haue
no
feare
of
God
before
their
eies
,
but
the
other
is
the
argument
of
such
as
seeme
to
haue
some
religion
in
them
:
yea
,
Note
the
Deuill
knowes
the
force
of
this
argument
,
and
therefore
we
find
which
is
worthy
obseruation
,
Act.
13.50
.
That
hee
stird
vp
certaine
deuout
and
honourable
women
,
and
the
chiefe
men
of
the
Citie
,
and
raised
persecution
against
Paul
and
Barnabas
and
expelled
them
out
of
their
coasts
that
others
seeing
such
wise
,
graue
,
and
deuout
persons
carried
against
them
,
they
might
by
their
example
bee
more
encouraged
to
doe
the
like
,
and
so
giue
a
greater
blow
to
the
cause
of
God
;
I
say
therefore
it
is
a
plausible
and
powerfvll
argument
,
to
say
many
wise
men
doe
so
,
therefore
why
may
not
I
do
it
.
But
let
vs
take
heede
we
be
not
led
by
the
example
of
any
,
be
they
neuer
so
wise
,
to
breake
the
Sabbath
,
to
vse
gaming
,
swearing
,
this
or
that
foolish
fashion
in
attire
,
or
any
other
thing
that
the
word
of
God
doth
not
allow
.
And
let
vs
know
that
though
men
doing
these
things
be
verie
wise
yet
that
is
no
part
of
their
wisdome
to
do
so
,
and
why
then
should
we
follow
them
in
that
in
which
they
are
not
wise
.
And
remember
that
their
practise
may
lead
thee
to
do
as
they
doe
,
but
it
cannot
preserue
either
them
or
thee
from
the
reward
of
that
sinne
;
therefore
looke
not
who
they
be
that
doe
this
or
that
,
but
what
warrant
they
haue
for
the
doing
of
it
,
and
how
well
they
are
like
to
speede
for
their
doing
,
be
not
carried
away
with
a
shew
of
wisdome
to
doe
any
thing
contrarie
to
the
wisdome
and
will
of
God
reuealed
in
his
word
,
let
that
be
thy
guide
and
direction
in
all
things
.
Come
we
to
the
particulars
wherin
this
appearance
of
wisedome
consisteth
,
expresly
set
downe
by
the
Apostle
in
the
words
following
,
(
namely
)
Voluntary
religion
and
humblenesse
of
minde
,
and
in
not
sparing
the
body
:
the
decrees
of
false
teachers
before
spoken
of
,
seemed
to
bee
wise
and
excellent
,
in
that
in
the
practise
of
them
there
was
voluntarie
religion
,
and
humblenesse
of
minde
,
and
not
sparing
the
body
.
Interpretation
.
(
In
voluntary
religion
)
by
voluntary
religion
,
wee
are
to
vnderstand
such
religion
,
and
such
worship
of
God
,
as
is
not
willed
and
commanded
by
God
in
his
word
,
but
is
from
the
will
of
man
,
and
may
bee
called
will
worship
,
or
indeed
superstition
,
that
is
,
as
that
word
(
superstition
)
doth
signifie
,
supra
statutum
,
more
then
is
appointed
by
God
in
his
word
,
when
men
doe
that
which
they
are
not
bound
to
by
Gods
commandement
;
and
thinke
that
in
so
doing
they
worship
God
,
that
is
,
voluntarie
religion
(
&
humblenes
of
mind
.
)
By
(
humblenes
of
mind
)
in
this
plaec
is
meant
submission
,
&
stooping
downe
lower
then
Gods
commandement
,
euen
a
subiection
to
the
commandements
and
decrees
of
men
.
(
and
in
not
sparing
the
body
)
that
is
in
one
word
,
in
hard
vsage
of
the
body
,
in
rigorous
and
seuere
dealing
with
the
body
,
in
macerating
,
vexing
,
and
afflicting
of
the
body
,
by
withholding
from
it
necessary
sustenance
,
and
conuenient
regard
.
Thus
then
conceiue
we
these
words
as
if
the
Apostle
had
said
,
those
decrees
of
not
touching
,
nor
tasting
,
nor
handling
,
seeme
to
be
wise
and
of
great
worth
,
in
that
in
the
practise
of
them
,
men
giue
free
will
worship
to
God
,
and
doe
that
which
they
are
not
bound
to
doe
,
yea
,
more
then
God
hath
commanded
them
to
doe
,
and
they
stoope
lower
then
the
Commandements
of
God
,
&
in
humility
yeelde
obedience
and
subiection
to
the
commandements
of
men
,
and
they
sticke
not
,
euen
to
macerate
,
vex
,
and
afflict
,
and
to
deale
hardly
with
their
owne
bodies
.
Now
heerein
the
first
place
,
in
that
the
Apostle
doth
grant
,
that
a
shewe
of
wisedome
consisted
in
voluntary
religion
,
and
that
the
decrees
of
men
seemed
to
bee
wise
and
worthy
decrees
,
for
that
in
the
practise
of
them
there
was
voluntarie
religion
.
We
may
plainely
see
this
conclusion
laid
before
vs
,
that
will-worship
carries
with
it
a
shew
of
wisdome
,
Will-worship
carries
a
shew
of
wisdome
.
such
worship
,
and
seruice
of
God
,
as
is
not
willed
by
God
,
but
is
wholly
from
the
will
of
man
,
seemes
to
be
wise
and
worthy
seruice
,
and
men
seeme
to
bee
wise
in
offering
to
God
voluntarie
worship
and
seruice
:
thus
we
read
,
1.
Sam
.
13.11.12
.
That
when
Saul
had
rashly
and
hastely
presumed
to
offer
a
burnt
offering
which
was
more
then
hee
ought
to
haue
done
;
yet
it
seemed
to
him
he
had
done
wisely
,
and
a
good
peece
of
seruice
to
God
;
yea
,
hee
went
about
to
perswade
Samuel
that
he
had
done
very
well
and
wisely
,
saith
he
,
I
saw
the
people
were
scattred
from
me
,
and
thou
camest
not
within
the
daies
appointed
,
and
therefore
I
said
,
the
Philistims
will
come
vpon
vs
,
and
wee
shall
bee
forced
to
ioine
battell
with
our
enemies
,
and
haue
not
made
supplication
vnto
the
Lord
;
I
was
bold
therefore
,
and
offered
a
burnt
offering
:
I
was
bold
therefore
,
saith
Saul
,
as
if
he
had
said
,
it
was
indeed
more
then
I
ought
to
haue
done
,
I
was
bold
to
doe
it
,
I
did
it
of
mine
heade
and
of
mine
owne
voluntary
minde
I
offered
a
burnt
offering
,
but
I
thinke
in
so
doing
I
did
well
and
wisely
,
I
had
great
reason
for
it
,
this
no
doubt
was
the
drift
of
Sauls
speach
:
and
thus
doth
will-worship
such
seruice
of
God
as
men
fancie
to
bee
good
,
many
times
carrie
before
it
●
shew
of
wisdome
,
and
reason
;
yea
,
as
one
saith
well
,
many
points
of
superstition
,
haue
so
much
shew
of
reason
for
them
,
that
without
Gods
commandement
to
the
contrarie
,
a
wise
man
might
thinke
them
verie
fit
meanes
of
Gods
worship
,
and
meritorious
;
how
then
may
we
profit
by
the
knowledge
of
this
point
?
Surely
thus
.
First
,
it
may
teach
vs
not
to
stand
amazed
,
nor
to
wonder
at
it
,
that
men
learned
and
wise
,
are
(
as
it
were
)
wedded
to
superstition
.
It
ought
not
to
trouble
vs
that
men
learned
and
wise
are
many
times
wedded
to
superstition
.
The
learned
among
the
Papists
,
doe
exceedingly
dote
vpon
their
deuised
worship
,
and
their
workes
as
they
call
them
of
(
supererrogation
)
works
not
commanded
,
but
ouer
and
aboue
the
commandement
,
as
high
and
excellent
seruices
of
God
,
and
such
as
merit
greater
glory
in
heauen
,
they
plead
for
them
,
and
do
wonderfully
please
themselues
in
them
;
we
are
not
to
maruel
at
it
,
for
therein
they
seeme
to
be
wise
;
yea
,
therein
they
perswade
themselues
,
they
goe
beyond
others
in
profoundnesse
of
wisdome
.
Againe
,
is
it
so
that
will-worship
such
as
is
not
willed
by
God
,
We
must
take
heed
that
wee
leane
not
too
much
to
humane
wisdom
and
reason
,
in
Gods
worship
&
seruice
but
is
meerely
from
the
will
of
man
,
doth
carrie
before
it
such
a
shew
of
wisdome
and
reason
:
let
vs
then
take
heede
,
we
leane
not
to
much
to
humane
wisdome
and
reason
,
in
the
worship
and
seruice
of
God
,
if
we
doe
,
wee
are
in
danger
to
bee
carried
away
to
superstition
,
and
to
serue
God
not
according
to
his
will
,
but
after
our
own
fancy
.
Reason
will
tell
vs
that
any
kinde
of
good
seruice
offered
to
God
out
of
our
owne
good
meaning
and
deuotion
,
is
pleasing
to
God
,
for
so
doe
ignorant
and
superstitious
persons
plead
for
themselues
,
that
they
doe
this
or
that
out
of
a
good
minde
and
meaning
.
For
example
,
they
comming
into
a
Church
,
not
in
time
of
publike
worship
,
but
at
another
time
,
they
fall
downe
on
their
knees
,
and
pray
to
the
Lord
,
and
they
hold
that
to
be
an
high
and
holie
seruice
of
God
,
and
why
?
their
owne
reason
tels
them
the
place
is
appointed
for
the
worship
of
God
,
and
they
are
better
put
in
minde
of
God
in
that
place
,
and
their
praiers
are
more
pleasing
to
God
in
that
place
then
in
another
;
and
thus
are
men
carried
away
with
a
shew
of
reason
,
to
doe
that
which
the
Lord
neuer
required
of
them
.
But
it
will
be
said
,
may
wee
not
pray
when
wee
come
into
a
Church
,
is
it
a
thing
vnlawfull
?
No
,
it
is
not
,
we
may
pray
in
all
places
,
according
to
the
rule
of
the
Apostle
,
1.
Tim
.
2.8
.
I
will
therefore
that
the
men
pray
euerie
where
:
but
to
pray
in
a
Church
out
of
time
of
publike
worship
,
with
respect
had
to
the
place
,
with
opinion
that
wee
are
more
bound
to
pray
in
that
place
then
in
another
,
and
with
a
conceit
that
God
will
sooner
heare
vs
in
that
place
then
in
another
;
that
is
grosse
superstition
,
and
vtterly
vnlawfull
;
for
the
Lords
worship
is
not
bound
to
any
one
place
,
neither
is
God
neerer
,
nor
more
ready
to
heare
in
a
Church
then
in
another
place
,
out
of
the
time
of
publike
worship
;
as
for
that
they
say
,
the
place
doth
stricke
into
them
a
reuerence
of
God
and
better
put
them
in
minde
of
God
,
that
is
iust
as
the
Papists
pleade
for
their
images
,
and
therein
they
notably
discouer
their
owne
corruption
,
in
that
they
must
needs
haue
such
helps
as
God
neuer
appointed
,
to
put
them
in
minde
of
God
,
all
these
are
but
colourable
shifts
of
mans
owne
reason
;
and
wee
are
to
take
heed
,
that
we
bee
not
led
away
by
reason
to
offer
that
to
the
Lord
as
good
seruice
which
he
hath
neuer
commanded
.
Before
we
passe
to
the
next
thing
,
A
doubt
propounded
.
a
doubt
is
to
bee
remooued
which
happilie
may
rise
in
the
mindes
of
some
,
I
will
briefelie
propound
,
and
resolue
it
,
the
doubt
is
this
.
It
is
a
receiued
,
and
sound
truth
,
that
all
true
beleeuers
are
a
free
and
a
voluntarie
people
that
yeelde
obedience
,
worshippe
,
and
seruice
to
God
voluntarilie
,
as
if
there
were
no
Law
to
compell
them
,
they
haue
Christ
liuing
in
them
,
and
the
spirit
of
life
raigning
in
them
,
Rom.
8.2
.
and
so
their
religion
,
and
seruice
of
God
is
voluntarie
,
it
may
seeme
then
,
that
men
may
iustlie
stand
on
voluntary
religion
as
an
excellent
thing
,
and
it
is
not
to
be
taxed
as
hauing
a
bare
shew
of
wisdome
.
It
is
true
indeed
the
religion
of
true
beleeuers
is
voluntary
,
but
how
?
not
in
respect
of
the
things
done
by
them
,
because
they
doe
things
onely
taken
vp
,
and
willed
by
themselues
,
to
which
they
are
not
bound
by
Gods
Law
:
No
,
no
,
they
keepe
themselues
close
to
the
commandements
of
God
,
and
their
religion
,
and
seruice
of
God
is
voluntarie
in
regard
of
the
manner
of
seruing
God
,
because
they
yeeld
obedience
,
worshippe
,
and
seruice
to
God
willingly
,
and
cheerefullie
,
they
doe
such
good
duties
,
as
God
hath
commanded
them
in
his
worship
,
and
they
doe
them
(
though
in
weakenesse
)
yet
with
a
free
and
a
willing
heart
and
minde
,
as
Dauid
bids
Salomon
,
●
.
Chr.
28.9
.
Thou
Salomon
my
sonne
,
know
thou
the
God
of
thy
Father
,
and
serue
him
with
a
perfect
heart
and
a
willing
minde
,
thus
is
their
religon
voluntarie
,
and
no
otherwise
.
(
And
humblenesse
of
minde
)
In
that
the
Apostle
saith
further
,
that
this
shewe
of
wisdome
consisted
in
humblenesse
of
minde
,
it
may
seeme
strange
,
for
humblenesse
of
minde
is
a
speciall
part
of
true
,
and
not
seeming
,
wisdome
;
it
is
pleasing
to
God
,
who
resisteth
the
proud
,
as
wee
haue
it
,
1.
Pet
.
5.5
.
but
wee
must
take
the
Apostles
meaning
,
he
vnderstanding
by
(
humblenesse
of
minde
)
in
this
place
,
submission
and
subiection
of
minde
,
to
the
decrees
of
men
,
that
haue
no
warrant
in
the
word
of
God
,
such
submission
and
subiection
,
hath
onely
an
appearance
of
wisdome
,
and
it
is
no
true
wisdome
.
Obserue
wee
from
hence
,
(
I
will
passe
by
things
formerly
spoken
on
these
words
,
Verse
18.
)
obserue
I
say
,
that
the
false
teachers
of
the
apostles
time
,
held
it
an
high
point
of
wisdome
for
men
to
submit
their
mindes
,
to
their
deuised
decrees
,
and
not
lift
vp
the
least
thought
,
or
the
least
conceit
of
minde
against
them
,
and
so
the
Doctrine
hence
is
this
.
It
is
one
note
of
false
teachers
,
to
vrge
subiection
,
and
yeelding
obedience
to
things
deuised
by
themselues
as
a
matter
of
wisdome
,
It
is
one
note
of
false
teachthers
that
they
vrge
obedience
and
subiection
to
things
of
their
own
deuising
as
a
matter
of
wisdome
.
that
men
may
doe
very
well
and
wisely
,
if
they
submit
their
minds
with
reuerence
to
things
taught
by
them
,
though
they
be
not
able
to
warrant
them
from
the
word
of
God
;
and
thus
much
is
implied
in
that
expostulation
of
the
Scribes
and
Pharises
with
Christ
himselfe
.
Math
.
15.2
.
Why
doe
thy
Disciples
transgresse
the
traditions
of
the
Elders
,
for
they
wash
not
their
hands
when
they
eate
bread
:
as
if
they
had
said
,
what
reason
haue
thy
Disciples
so
to
doe
:
is
it
not
foolishly
done
of
them
,
were
it
not
rather
wisdome
in
them
to
obserue
the
traditions
of
our
Elders
,
men
that
were
renouned
and
in
high
esteeme
for
their
grauitie
and
wisdome
:
that
seemes
to
be
the
drift
of
their
speech
,
thus
reasoning
the
matter
.
(
Why
doe
thy
Disciples
,
&c.
Now
,
this
note
cleaues
fast
to
the
teachers
of
the
Romish
Church
,
they
cannot
possibly
shift
it
from
them
;
Popish
teachers
discouered
to
be
led
with
a
spirit
of
error
.
for
what
is
more
common
and
frequent
in
their
mouthes
then
the
authority
of
the
Church
,
that
men
are
besotted
,
and
possessed
with
foolish
and
hereticall
pride
in
that
they
refuse
to
submit
to
the
decrees
of
holy
Churches
,
without
reasoning
against
them
;
yea
,
in
that
they
yeeld
not
like
reuerence
to
the
decrees
of
their
Prelates
,
that
they
doe
to
the
word
of
God
,
for
so
hath
that
cursed
Councell
of
Trent
set
downe
with
(
anathema
)
vpon
it
;
this
plainely
discouers
them
to
be
led
with
a
spirit
of
error
and
of
Antchi●ist
.
Why
,
but
say
they
,
will
you
haue
the
sheepe
to
bee
Iudges
of
their
Pastors
,
and
the
people
of
their
teachers
?
that
were
the
most
foolish
disorder
in
the
world
.
I
answer
them
,
hearers
ought
to
examine
by
the
Scriptures
,
as
the
men
of
Berea
did
,
Acts
17.11
.
Whether
their
teachers
doctrine
bee
true
,
and
to
reiect
whatsoeuer
they
finde
not
prooued
by
the
Scriptures
,
and
yet
are
not
the
sheepe
thereeby
made
iudges
of
their
Pastors
,
nor
people
of
their
teachers
,
but
the
word
of
God
is
made
iudge
of
euery
doctrine
,
whether
it
be
true
or
false
;
men
indeed
must
with
all
reuerence
,
and
humblenesse
of
minde
heare
their
teachers
;
yea
obey
them
,
and
be
ordered
by
them
,
when
they
finde
their
doctrine
to
bee
the
doctrine
of
the
holy
Ghost
,
and
not
the
inuention
,
or
tradition
of
men
.
Luke
10.16
.
Hee
that
heareth
you
,
heareth
mee
.
And
heerein
are
many
amongst
vs
much
wanting
,
and
come
farre
short
of
their
dutie
,
Reproofe
of
such
as
refuse
to
submit
their
mindes
and
consciences
to
the
plaine
euidence
of
Gods
word
.
they
will
not
in
some
things
humble
and
submit
their
mindes
to
the
plaine
euidence
of
the
word
,
though
they
cannot
denie
but
the
doctrine
taught
is
agreeable
to
the
truth
;
yet
,
they
harden
their
hearts
against
it
,
and
they
will
not
in
humility
yeeld
obedience
vnto
it
,
though
they
must
needes
confesse
the
thing
reprooued
to
be
a
sinne
,
yet
they
will
not
subiect
themselues
to
the
reproofe
,
and
suffer
themselues
to
be
wrought
vpon
and
reformed
:
witnesse
our
continued
prophanation
of
the
Sabbath
,
in
following
after
our
sports
and
pleasures
,
and
wanton
dancing
on
that
day
,
our
continuall
belching
out
blasphemous
oathes
,
our
drunkennesse
,
pride
,
and
the
like
;
yea
,
our
willfull
running
farre
and
neere
after
a
cunning
man
,
or
cunning
woman
,
(
as
they
are
called
)
but
indeed
such
as
deale
with
sorcery
and
witchcraft
:
our
seeking
to
them
in
time
of
sickenesse
,
or
weakenesse
of
bodie
,
though
this
sinne
haue
beene
often
laid
before
vs
,
and
surely
heerein
I
am
perswaded
that
some
persons
,
goe
not
onelie
against
the
plaine
euidence
of
the
word
,
but
against
their
owne
consciences
,
and
as
it
were
,
lay
violent
hands
on
their
consciences
,
they
will
not
suffer
them
to
crie
out
against
them
as
they
would
,
and
that
is
a
fearefull
thing
.
we
know
it
is
a
greeuous
thing
for
one
to
lay
violent
hands
on
his
owne
body
,
it
makes
vs
tremble
to
thinke
of
it
.
Oh
much
more
greeuous
is
it
,
as
it
were
to
strangle
thine
owne
conscience
,
and
for
a
time
to
stoppe
the
mouth-breath
of
that
,
for
a
little
ease
or
health
of
thy
body
.
Well
let
such
as
still
wilfully
runne
into
this
sin
,
and
into
other
sins
,
though
they
haue
often
heard
to
the
contrary
,
let
them
but
remember
thus
much
,
that
the
time
shall
come
(
vnlesse
they
repent
)
when
euen
the
blinde
and
ignorant
Papists
,
such
ss
are
led
hood-winckt
in
their
superstition
shall
be
iustified
rather
then
they
,
though
they
haue
a
great
measure
of
knowledge
.
For
these
ignorant
Papists
,
(
I
warrant
you
)
with
great
reuerence
and
deuotion
,
yeeld
obedience
to
the
deuised
decrees
and
doctrines
of
their
teachers
,
and
yet
these
persons
will
not
be
brought
to
submit
themselues
to
the
truth
,
and
to
humble
their
mindes
and
consciences
to
the
plaine
euidence
of
the
eternall
trueth
of
God
,
therfore
certainely
one
day
this
sinne
shall
lie
heauy
on
their
consciences
,
and
those
blinde
Papists
shall
rise
vp
in
iudgement
against
them
,
and
condemne
them
.
Come
we
to
the
third
thing
,
wherein
this
shew
of
wisedome
consisted
(
namely
)
(
in
not
sparing
the
body
)
in
hard
vsage
of
the
body
;
where
first
obserue
for
the
grounding
of
the
doctrine
,
that
in
the
obseruation
of
those
decrees
of
not
touching
,
&c.
there
was
hard
vsage
of
the
body
,
the
Apostle
doth
grant
they
seemed
to
bee
wise
,
for
that
in
the
practise
of
them
,
there
was
hard
vsage
of
the
body
:
hence
then
in
the
first
place
we
may
easily
gather
thus
much
.
That
superstitious
persons
in
their
kind
,
are
not
formall
and
superficiall
,
but
they
are
laborious
and
painfull
in
their
superstitious
worship
and
seruice
of
God
,
Superstitious
persons
are
not
formall
,
but
in
their
kinde
they
are
laborious
and
painefull
.
they
doe
therein
sometimes
goe
so
farre
,
as
that
they
deale
hardly
with
their
own
bodies
.
The
Prophet
sayth
of
the
wicked
in
his
time
,
Ierem
.
9.5
.
they
took
great
pains
to
do
wickedly
,
so
indeed
do
superstitious
persons
many
times
to
serue
God
superstitiously
.
Thus
we
read
of
Baals
priests
,
1.
Kin
.
18.28
.
that
they
cut
themselues
with
kniues
and
launcers
till
the
bloud
gushed
out
vpon
them
,
Micah
.
6.7
.
the
hypocrite
is
brought
in
demanding
,
wherewithall
shall
I
come
before
the
Lord
,
&c.
I
would
take
any
paines
,
yea
,
doe
any
thing
euen
that
which
is
euen
against
nature
,
I
would
lay
hands
on
mine
owne
childe
,
and
offer
my
first
borne
childe
to
serue
the
Lord
,
and
is
it
not
thus
among
the
Papists
doe
not
many
of
them
vndergoe
much
hardnesse
,
and
endure
great
paines
in
their
superstitions
?
as
in
wearing
hairecloth
going
wooll-ward
,
bare
footed
,
whipping
themselues
,
and
the
like
:
we
read
of
some
Monkes
called
Flagetans
,
who
went
bare
foote
in
linnen
shirts
,
leauing
an
hole
behinde
on
their
backes
,
where
they
did
daily
whippe
themseleues
before
the
people
till
the
bloud
followed
,
and
many
hard
vsages
of
the
body
we
may
read
of
,
and
happily
some
of
vs
may
remember
wee
haue
seene
practised
by
superstitious
persons
.
Now
then
for
the
vse
of
this
point
,
let
vs
consider
and
thinke
of
these
paines
taken
by
men
in
by
paths
,
and
superstitions
,
euen
to
stirre
vppe
our selues
to
greater
diligence
and
paines
in
the
true
worship
of
God
.
The
paines
taken
by
men
in
their
superstitions
ought
to
stir
vs
vp
to
greater
diligence
and
paines
in
the
true
worship
of
God
.
For
why
?
shall
superstitious
persons
be
so
painefull
in
their
superstitions
,
and
shall
we
take
no
paines
in
the
true
worshippe
and
seruice
of
God
?
(
for
example
)
shall
a
superstitious
Papist
rise
earely
,
and
breake
his
sleepe
to
performe
his
blind
deuotion
to
go
to
his
masse
,
and
wilt
thou
on
the
Lords
Sabboth
lie
loitering
and
bathing
thy selfe
in
thy
bed
?
it
is
the
fashion
of
the
most
,
on
other
daies
to
rise
earelie
,
but
on
the
Lords
day
to
take
their
ease
,
and
to
rise
onelie
to
tricke
and
to
trimme
vp
their
bodies
,
but
not
to
breake
one
minute
of
an
houres
sleepe
to
trimme
,
and
prepare
their
soules
to
meete
that
Lord
in
the
publicke
assemblie
;
well
let
vs
take
knowledge
of
this
to
be
a
fault
?
Exod
.
32.6
.
it
is
said
when
Aaron
had
yeelded
to
the
people
for
the
making
of
the
golden
calfe
,
the
people
did
rise
earelie
in
the
morning
to
offer
burnt
offerings
and
peace
offerings
,
let
then
the
diligence
and
paines
of
superstitious
persons
shame
vs
and
stirre
vs
vppe
to
greater
diligence
in
the
true
worshippe
of
God
,
if
it
doe
not
,
certainlie
it
shall
one
daie
iudge
and
condemne
vs
;
and
withall
remember
that
it
is
a
gratious
thing
to
emploie
our
bodies
and
all
the
parts
and
members
of
them
diligently
and
painefullie
in
Gods
worshippe
and
seruice
,
to
breake
our
sleepe
,
and
with
our
eyes
to
preuent
the
morning
light
,
as
Dauid
sayth
,
Psalm
.
119.147.148
.
with
our
feete
to
trudge
and
runne
after
the
preaching
of
the
word
with
our
eares
to
attend
to
it
,
striuing
against
dulnesse
and
drousinesse
,
no
doubt
pains
taken
in
this
kinde
,
will
bee
a
comfort
vnto
vs
when
wee
come
to
want
the
vse
of
our
members
,
when
our
eyes
waxe
dimme
,
our
eares
heauie
of
hearing
,
and
the
strength
of
our
whole
bodies
,
through
age
or
sickenesse
is
much
decayed
,
yet
without
question
it
will
be
a
comfort
vnto
vs
,
and
cheere
vp
our
hearts
,
if
wee
can
remember
they
haue
beene
heeretofore
painefully
vsed
in
the
true
worship
and
seruice
of
God
.
Againe
,
let
vs
a
little
further
consider
the
paines
of
superstitious
persons
on
this
manner
:
Superstitious
persons
dealing
hardly
with
their
owne
bodies
to
serue
the
Lord
(
as
they
doe
imagine
)
ought
to
shame
vs
if
we
employ
not
our
wealth
and
the
things
without
our
bodies
to
the
honour
and
glory
of
God
.
shall
superstitious
persons
not
spare
their
owne
bodies
,
but
deale
hardly
with
them
,
therby
seruing
God
as
they
do
imagine
,
and
shall
we
spare
things
that
are
without
our
bodies
,
I
meane
our
wealth
,
and
the
outward
good
things
of
this
life
,
and
not
employ
them
to
the
honour
and
glory
of
God
,
and
wherin
wee
may
bee
sure
to
doe
good
seruice
to
God
,
bestowing
them
liberally
on
the
members
of
Christ
to
good
vses
?
let
that
bee
farre
from
vs
,
how
shall
wee
bee
able
to
stand
before
the
iudge
of
all
the
world
,
when
hee
shall
say
to
vs
,
the
Idolaters
in
their
superstitions
spared
not
their
owne
bodyes
,
and
yet
you
in
the
way
of
truth
,
haue
spared
to
honour
mee
with
your
goods
?
or
how
may
wee
thinke
wee
shall
bee
able
to
glorifie
God
by
shedding
of
our
bloud
(
if
the
Lord
should
cal
vs
vnto
it
,
if
we
now
be
hardly
drawen
to
do
him
seruice
with
our
outward
goods
?
It
may
bee
wee
are
painefull
in
prayer
,
in
hearing
the
word
,
and
in
other
spirituall
exercises
,
(
and
yet
the
number
of
them
is
but
fewe
,
who
are
painefull
in
these
things
)
but
when
it
comes
to
this
,
that
we
are
to
doe
such
duties
as
cannot
be
done
without
cost
,
and
without
charge
and
trouble
.
Oh
howe
many
of
vs
shrinke
and
drawe
backe
,
and
striue
to
put
others
before
them
,
farre
vnlike
to
good
King
Dauid
,
who
sayd
:
2.
Sam
.
24
24.
I
will
not
offer
a
burnt
offering
vnto
the
Lord
my
God
,
of
that
which
doth
cost
mee
nothing
:
as
if
hee
had
sayd
,
if
I
serue
God
without
cost
and
charge
,
how
shall
it
appeare
that
I
doe
it
in
loue
,
in
obedience
,
and
in
conscience
towards
God
?
Thus
ought
euery
Christian
to
say
with
himselfe
,
if
I
serue
God
in
prayer
,
and
in
spirituall
exercises
,
and
not
in
duties
of
loue
and
mercy
,
euen
to
my
cost
and
charge
,
how
shall
I
manifest
the
sincerity
of
my
faith
,
and
of
my
loue
towards
God
?
I
will
therefore
serue
God
,
not
onely
in
spirituall
dutie
,
but
in
such
manner
as
shall
bee
costly
and
chargeable
to
mee
,
and
howsoeuer
the
Papists
doe
this
,
thinking
thereby
to
merit
,
yet
let
vs
doe
it
respecting
only
Gods
glory
,
for
that
indeed
ought
to
be
more
precious
&
deare
to
vs
then
any
merit
,
and
if
it
be
not
,
our
hearts
are
not
right
within
vs.
Obserue
wee
further
from
these
wordes
,
(
not
sparing
the
body
)
in
that
the
Apostle
sayth
,
that
in
hard
vsage
of
the
body
,
consisted
a
shew
of
wisedome
,
Rigorous
and
hard
dealing
with
the
body
is
but
a
vaine
shew
of
wisedome
.
wee
may
easily
gather
that
rigorous
,
inhumane
,
and
hard
dealing
with
the
body
,
and
vexing
the
body
,
is
but
a
colour
of
wisedome
it
s
no
part
of
true
wisedome
deriued
from
the
wisedome
of
God
,
reuealed
in
his
word
,
wee
finde
it
as
an
approoued
rule
of
nature
,
and
brought
in
by
the
Apostle
himselfe
to
perswade
men
to
loue
their
wiues
,
Ephes
.
5.29
.
hee
brings
it
as
a
constant
rule
neuer
fayling
,
no
man
(
sayth
hee
)
euer
yet
hated
his
owne
flesh
:
no
man
well
in
his
wittes
,
not
madde
or
drunke
,
foolish
or
desperate
,
hated
his
owne
body
,
but
nourisheth
and
cherisheth
it
,
euen
nature
it selfe
teacheth
thus
much
:
let
then
our
aduersaries
,
the
Papists
boast
and
bragge
of
their
outside
of
holinesse
,
standing
in
not
sparing
the
body
,
in
strict
fasts
,
canonicall
houres
,
hard
fare
,
bad
lodging
,
course
apparell
&c
,
The
Papists
vainly
boast
of
their
holinesse
standing
in
hard
dealing
with
their
bodies
.
as
glorious
and
excellent
things
whereby
indeede
they
insnare
many
a
simple
soule
,
but
let
vs
know
that
these
things
are
but
outward
shewes
and
semblances
,
there
is
no
true
wisedome
in
them
,
indeed
we
are
not
to
pamper
our
bodies
,
it
will
soone
bring
the
spirit
vnder
the
flesh
,
which
is
a
miserable
thraldome
,
but
wee
must
labour
to
keep
vnder
other
corruption
of
our
bodies
and
soules
,
that
is
,
the
beating
of
our
bodies
,
the
Apostle
speakes
of
1.
Corinth
.
7.29
.
and
yet
are
wee
not
so
to
beate
downe
our
bodies
,
We
are
not
so
to
beat
down
our
bodies
as
that
we
enfeeble
them
and
destroy
nature
and
make
them
vnfit
for
good
duties
.
withholding
from
them
meat
and
drinke
,
&
other
things
needefull
,
as
that
we
enfeeble
them
,
or
destroy
nature
,
and
make
them
vnfit
for
any
good
duty
,
that
s
a
greeuous
sinne
to
deale
so
hardly
with
the
body
,
and
that
for
many
reasons
:
our
bodies
are
the
worke
of
Gods
hand
,
as
well
as
the
soule
,
they
are
made
to
bee
instruments
of
our
soules
for
many
good
vses
:
euen
to
the
promoting
of
Gods
kingdome
,
by
speech
,
by
administration
and
receiuing
the
sacraments
,
and
helping
of
our
brethren
:
they
are
the
temples
of
the
holy
Ghost
,
members
of
Christ
and
shall
bee
glorified
together
with
our
soules
,
and
therefore
,
howsoeuer
we
are
to
keep
vnder
the
corruption
both
of
body
and
soule
,
yet
are
we
not
by
any
meanes
to
destroy
nature
and
the
strength
of
our
bodies
,
but
wee
are
to
hold
an
euen
course
betweene
the
excesse
,
and
defect
,
and
in
one
word
,
our
rule
in
this
case
is
this
,
our
bodies
are
so
to
be
vsed
,
in
respect
of
meat
and
drinke
,
sleepe
,
recreation
&c.
that
they
may
be
fit
instruments
of
our
soules
,
for
the
exercise
of
euery
good
duty
,
in
the
way
of
repentance
,
in
Gods
worship
,
and
towards
our
brethren
,
and
to
this
end
wee
may
lawfully
vse
meanes
of
comfort
,
and
refreshing
,
and
of
preseruation
of
the
strength
and
abilities
of
our
bodies
,
as
the
Apostle
bids
Timothy
,
1.
Tim
.
5.23
.
drinke
no
longer
water
;
but
vse
alittle
wine
for
thy
stomackes
sake
,
and
thine
owne
infirmities
.
Come
wee
now
to
the
last
word
of
this
verse
,
wherein
the
Apostle
doth
directly
answer
to
the
obiection
,
and
remooues
by
strength
of
reason
.
These
words
are
diuersly
read
,
some
read
thus
(
neither
haue
they
it
in
any
estimation
to
satisfie
the
flesh
)
with
relation
to
the
body
,
but
the
originall
runnes
thus
word
for
word
,
(
are
not
in
any
honour
to
the
filling
of
the
flesh
)
and
so
(
as
I
take
it
)
they
may
better
be
thus
read
,
(
but
are
of
no
value
,
saue
to
filling
of
the
flesh
,
with
respect
to
the
decrees
(
of
not
touching
,
nor
tasting
,
nor
handling
)
and
that
they
are
of
no
honour
,
no
estimation
or
value
,
the
reason
is
from
the
vse
of
them
,
they
serue
but
to
fill
the
flesh
,
by
(
flesh
)
we
are
here
to
vnderstand
the
lust
and
desire
of
corrupt
nature
,
they
are
of
no
value
,
saue
for
the
filling
of
the
lust
of
corrupt
nature
.
Where
obserue
wee
that
the
Apostle
hauing
sayd
,
that
in
the
practise
of
those
decrees
,
of
not
touching
,
not
tasting
,
and
not
handling
,
there
was
hard
vsage
of
the
body
,
yet
heere
hee
reasons
against
them
,
as
tending
to
the
filling
of
the
lust
of
the
flesh
;
the
poynt
hence
offered
is
this
.
Men
may
empty
the
flesh
,
and
deny
the
body
things
that
others
grant
to
it
,
Men
may
deal
hardly
with
the
flesh
,
and
yet
therein
be
carnall
and
they
may
seem
in
their
doctrine
and
practise
to
bee
spirituall
,
and
yet
therein
be
carnall
.
and
yet
be
fleshly
,
men
may
deale
hardly
with
the
flesh
,
and
yet
therein
bee
carnall
,
and
the
reason
is
plaine
,
from
the
words
of
the
Apostle
:
they
may
in
not
sparing
the
body
,
satisfie
the
lust
and
desire
of
their
owne
sinnefull
hearts
,
yea
,
the
conclusion
is
generall
,
men
may
seeme
in
their
doctrine
,
and
practise
to
be
spirituall
,
and
yet
therein
be
fleshly
and
carnall
.
1.
Ioh
.
4.1
.
saith
Iohn
beleeue
not
euery
spirit
,
but
try
the
spirits
,
whether
they
are
of
God
:
he
cals
the
doctrine
of
false
teachers
,
(
spirits
)
seeming
indeed
to
be
spirituall
,
and
yet
he
saith
ver.
5.
they
are
of
the
world
,
and
this
indeed
is
the
mystery
of
Antichristianisme
,
thus
is
it
in
the
whole
body
of
popery
,
that
religion
seemes
to
bee
most
spirituall
,
yet
if
wee
looke
into
it
,
and
haue
our
eyes
opened
to
discerne
aright
,
we
shall
see
,
Popish
religion
seeming
most
spirituall
discouered
to
be
most
fleshly
&
carnall
.
it
is
most
fleshly
and
carnall
it
turnes
spirituall
seruice
into
corporall
,
standing
in
massing
,
pomp
&
musick
to
delight
the
outward
sences
it
sayth
,
sinners
,
must
haue
Gods
pardon
,
or
they
cannot
be
saued
,
but
withall
it
teacheth
they
may
haue
it
by
the
power
of
the
keyes
for
mony
,
and
that
they
may
by
merits
of
other
men
,
and
thogh
in
death
men
faile
of
repentance
,
yet
for
money
they
may
be
eased
in
Purgatory
,
with
a
thousand
like
things
most
pleasing
to
nature
,
no
maruell
then
though
men
of
their
owne
accord
bee
so
strongly
affected
to
popetie
,
Note
.
and
once
being
taken
in
that
snare
,
are
so
hardly
drawen
out
of
it
,
wee
are
not
to
maruell
at
it
,
and
for
our selues
in
that
it
is
so
,
that
wherein
men
seeme
to
bee
spirituall
,
they
may
notwithstanding
bee
carnall
.
Wee
are
to
looke
to
our selues
,
and
to
our
hearts
in
the
practise
of
holy
duties
,
We
must
take
heed
we
be
not
carnall
in
our
practise
of
spirituall
dutyes
.
for
as
the
Apostle
saith
1.
Corinth
.
13.3
.
a
man
may
giue
all
his
goods
to
the
poore
,
yea
giue
his
body
to
be
burned
,
and
yet
want
loue
,
so
wee
may
do
holy
and
good
duties
,
and
yet
in
doing
them
want
loue
to
Gods
glory
,
and
feare
to
his
name
,
and
doe
them
to
satisfie
the
lust
of
our
owne
carnall
hearts
,
for
pride
,
vaineglory
or
some
other
sinister
and
by-respect
,
we
are
therefore
to
examine
our
hearts
in
the
dooing
of
good
duetyes
.
One
thing
more
obserue
we
,
the
Apostle
we
see
reasons
against
the
decrees
of
men
,
tending
to
the
satisfying
of
the
flesh
,
it
s
then
a
fault
to
satisfie
the
lust
and
corruption
of
the
flesh
,
It
is
a
fault
to
tisfie
the
lust
&
corruption
of
the
flssh
.
the
Apostle
makes
it
an
opposite
member
to
the
putting
on
of
Christ
,
Romans
13.14
.
put
yee
on
the
Lord
Iesus
Christ
,
and
take
no
thought
for
the
flesh
to
fulfill
the
lusts
thereof
:
and
is
this
a
fault
?
then
doubtlesse
farre
greater
is
the
sinne
of
such
as
vse
meanes
to
stirre
vp
the
lust
and
corruption
of
their
owne
flesh
,
as
drunkards
vse
to
eat
salt
meates
,
to
take
Tobacco
,
and
vse
other
meanes
to
whet
and
sharpen
their
thirst
,
vncleane
persons
seeke
after
such
meats
,
There
sinne
is
exceeding
great
who
vse
meanes
to
stir
vp
the
lust
and
corruption
of
their
owne
flesh
.
Note
.
as
may
enflame
their
lust
,
and
make
ready
their
hearts
like
an
ouen
,
as
the
Prophet
speakes
,
Hos
.
7
6.
without
question
that
is
a
most
horrible
sinne
,
let
such
persons
as
deale
thus
,
know
,
that
in
so
doing
they
euen
tempt
the
Diuell
himselfe
,
they
dispose
their
hearts
to
sinne
,
and
discouer
the
corruption
of
them
in
the
sight
of
the
Diuell
,
and
so
euen
tempt
him
to
tempt
them
,
and
allure
him
as
the
theefe
is
allured
by
the
booty
to
set
vpon
men
,
which
is
a
fearfull
thing
,
and
such
as
must
needs
prouoke
the
Lord
to
wrath
in
fearefull
manner
,
and
bring
downe
his
heauy
iudgements
on
them
that
vse
it
,
let
such
as
are
guilty
of
this
sin
thinke
on
it
,
and
learne
to
reforme
themselues
.
THE
THIRD
CHAPTER
.
VERSE
.
1.
If
yee
then
bee
risen
with
Christ
,
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
OVr
Apostle
hauing
now
absolued
,
and
finished
the
first
materiall
part
of
his
Epistle
,
and
shewed
in
the
first
Chapter
that
the
doctrine
deliuered
to
the
(
Colossians
)
was
the
truth
and
confirmed
it
,
and
perswaded
to
continuance
in
it
,
and
hauing
in
the
second
Chapter
confuted
contrarie
errors
,
and
corruptions
of
false
teachers
who
sought
to
thrust
on
the
Colossians
other
things
besides
Christ
,
or
with
Christ
,
as
meanes
of
saluation
,
partly
,
out
of
Philosophie
,
and
partly
,
out
of
the
Ceremoniall
law
:
the
Apostle
,
I
say
,
hauing
thus
laid
downe
the
truth
of
Christian
doctrine
and
confuted
contrarie
errors
,
and
so
ended
his
first
part
of
this
Epistle
.
The
se
d
part
of
the
Epistle
.
In
this
Chapter
hee
comes
to
the
second
part
of
it
,
(
namely
)
to
intreate
of
Christian
life
and
conuersation
,
shewing
how
Christians
ought
to
walke
and
behaue
themselues
both
in
respect
of
God
,
and
men
,
both
in
their
generall
and
speciall
callings
,
whereunto
hee
exhorteth
in
these
two
Chapters
following
.
This
Chapter
consisteth
of
two
parts
.
The
first
a
generall
exhortation
.
The
second
a
comprehension
of
certaine
speciall
Christian
duties
.
This
third
Chapter
consisteth
of
these
two
parts
.
The
first
,
is
an
exhortation
to
all
Christians
,
generally
as
they
are
Christians
and
professors
of
the
Gospell
from
the
1.
verse
to
the
18.
The
second
part
is
a
comprehension
of
certain
speciall
duties
of
Christians
,
as
they
haue
relation
one
to
another
in
some
particular
state
and
condition
of
life
,
as
of
the
dutie
of
wiues
towards
their
husbands
,
children
towards
their
parents
,
seruants
towards
their
masters
;
the
Apostle
exhorting
thereunto
from
the
18.
verse
of
this
Chapter
to
the
second
verse
of
the
4.
Chapter
.
The
generall
exhortation
subdiuided
.
Now
the
generall
exhortation
may
bee
againe
subdiuided
:
it
containes
in
it
an
exhortation
to
seeke
,
and
to
effect
heauenly
things
,
from
the
first
verse
to
the
fift
,
and
then
an
exhortation
to
Christian
duties
of
the
morall
Law
,
to
duties
required
of
Christians
in
the
Commandements
of
God
,
and
first
to
the
duties
of
the
second
Table
,
from
the
5.
verse
to
the
16.
and
then
to
duties
of
the
first
Table
in
the
16.
and
17.
verses
.
Now
then
the
foure
first
verses
of
this
Chapter
contain
an
exhortation
to
seeke
,
and
to
effect
things
aboue
,
and
not
things
on
the
earth
,
and
that
exhortation
is
expounded
and
vrged
in
the
1.
&
2.
verses
,
and
then
in
the
3.
&
4.
verses
is
that
remooued
which
might
discourage
from
that
seeking
and
affecting
of
things
aboue
.
In
this
first
verse
,
more
specially
we
haue
the
Apostles
exhortation
to
seeke
things
that
are
aboue
,
which
is
amplified
by
the
place
where
they
are
(
namely
)
where
Christ
is
in
heauen
,
together
with
the
glorious
state
of
Christ
there
,
that
hee
sits
at
the
right
hand
of
God
.
Seeke
those
things
which
are
aboue
(
where
Christ
sits
&c.
)
And
this
exhortation
is
vrged
by
an
argument
taken
from
the
efficient
cause
of
that
seeking
(
namely
)
fellowship
with
Christ
in
his
resurrection
,
and
it
may
be
thus
framed
:
If
you
be
risen
with
Christ
,
then
seeke
those
things
which
are
aboue
,
but
you
are
risen
with
Christ
,
that
is
grounded
on
the
12.
&
13.
verses
of
the
Chapter
before
,
where
the
Apostle
saith
,
as
many
as
beleeued
,
were
buried
with
Christ
,
and
raised
vp
with
him
:
and
so
he
brings
in
this
argument
as
a
consequent
on
that
,
if
then
,
or
,
if
therefore
yee
be
risen
with
Christ
,
seeke
those
things
which
are
aboue
:
So
then
the
summe
and
substance
of
this
verse
is
this
,
an
exhortation
to
the
Colossians
to
seeke
things
aboue
,
where
Christ
is
in
glory
at
the
right
hand
of
God
,
vrged
from
their
fellowship
with
Christ
in
his
resurrection
.
Come
we
to
the
words
of
it
as
they
are
laid
downe
by
the
Apostle
,
and
first
of
these
words
:
(
If
yee
then
bee
risen
with
Christ
,
seeke
those
things
which
are
aboue
.
)
If
then
,
or
if
therefore
(
saith
the
Apostle
)
with
relation
to
that
which
went
before
,
Chap.
2.12.13
.
Interpretation
.
(
bee
risen
with
Christ
)
to
bee
risen
with
Christ
,
is
to
haue
fellowship
with
Christ
in
his
resurrection
,
beeing
one
with
him
by
the
bond
of
his
spirit
,
and
by
faith
to
be
partakers
both
of
the
benefit
of
his
resurrection
,
(
namely
)
of
a
full
absolution
from
sinne
and
iustification
,
and
of
the
vertue
and
power
of
his
resurrection
to
our
viuification
,
to
a
raising
of
vs
vp
,
and
quickning
of
vs
to
newnesse
of
life
in
this
life
,
and
to
the
raising
vp
of
our
bodies
to
life
euerlasting
,
at
the
day
of
iudgement
.
(
Seeke
)
this
word
(
seeke
)
is
Metaphoricall
,
borrowed
and
taken
from
those
that
seeke
,
and
search
for
somethings
which
they
would
gladly
find
;
and
the
meaning
of
the
Apostle
is
,
bestow
all
kind
of
endeauour
,
and
labour
,
vse
all
good
meanes
to
attaine
all
those
things
which
are
aboue
(
by
things
aboue
)
the
Apostle
meanes
,
things
in
heauen
,
and
yet
not
things
in
heauen
secret
,
and
hid
from
vs
which
are
not
able
to
conceiue
and
comprehend
,
(
for
there
be
things
in
heauen
which
eie
hath
not
seene
,
care
hath
not
heard
,
and
which
the
heart
of
man
is
not
able
to
conceiue
)
but
things
reuealed
to
the
eie
of
faith
in
the
Scripture
,
that
is
,
the
ioies
and
glorie
made
knowne
to
be
in
heauen
,
and
especially
the
heauenly
and
eternal
life
,
with
all
things
belonging
to
it
,
as
(
namely
)
perfect
knowledge
of
God
and
of
Christ
;
perfect
loue
of
God
,
and
our
brethren
,
and
consequently
,
perfect
concord
,
peace
,
and
tranquilitie
of
minde
,
charitie
,
chastitie
,
truth
,
and
sincerity
,
and
a
perfect
transforming
of
our
mindes
and
willes
to
the
will
of
God
;
for
these
,
and
such
like
,
are
the
things
aboue
in
heauen
,
and
these
the
Apostle
would
haue
the
Colossians
to
seeke
after
,
(
for
his
drift
was
to
perswade
to
holinesse
of
life
)
thus
then
briefely
conceiue
we
these
words
,
as
if
the
Apostle
had
said
,
If
yee
then
be
one
with
Christ
by
faith
and
by
the
bond
of
his
spirit
,
haue
fellowship
with
him
in
the
benefit
,
and
power
of
his
resurrection
,
bestow
all
endeauour
and
labour
,
vse
all
good
meanes
to
obtaine
the
ioies
and
glory
,
and
that
blessed
life
,
that
s
made
known
to
bee
in
heauen
,
with
all
things
belonging
to
it
.
Heere
,
first
obserue
we
brieflie
,
before
wee
come
to
the
handling
of
the
words
of
this
verse
,
the
Apostles
methode
,
his
order
of
proceeding
in
this
Epistle
,
hee
first
deliuers
truth
of
Doctrine
,
and
confutes
contrary
errours
,
and
then
comes
to
exhortation
,
and
to
perswade
to
good
life
,
and
conuersation
.
Vnto
teaching
of
the
truth
,
&
confuting
of
errors
must
bee
added
exhortation
to
godlie
life
.
Hence
we
plainely
see
,
it
is
not
ynough
,
to
teach
the
truth
and
to
confute
errors
,
but
to
that
must
be
added
exhortation
to
godly
life
,
and
this
we
shall
finde
,
to
be
an
ordinary
,
and
constant
course
,
held
by
our
Apostle
,
in
all
his
Epistles
,
to
instance
,
in
one
,
in
stead
of
the
rest
,
in
his
Epistle
to
the
Romanes
hauing
laide
downe
the
doctrine
of
free
iustification
,
and
of
sanctification
,
the
vse
of
the
law
,
deliuerance
from
the
rigour
of
it
by
Christ
,
the
calling
of
the
Gentiles
,
and
reiection
of
the
Iewes
:
Chapter
12.1
.
he
comes
to
exhort
to
good
life
,
and
saith
:
I
beseech
you
therefore
brethren
by
the
mercies
of
God
&c.
the
reason
of
this
order
is
giuen
by
the
Apostle
,
Tit
.
2.11.12
.
It
is
not
ynough
for
men
to
know
the
doctrine
of
the
gospell
,
and
the
grace
of
God
that
shines
to
them
by
the
gospell
,
but
they
must
also
by
the
same
be
taught
to
deny
vngodlinesse
,
and
worldly
lust
,
therefore
to
the
teaching
of
the
trueth
must
be
subioyned
exhortation
to
good
life
.
This
then
in
the
first
place
concernes
the
teachers
of
the
word
,
The
duty
of
teachers
.
they
must
not
onely
teach
the
truth
and
confute
errors
;
but
they
must
also
ioyne
to
their
teaching
exhortation
to
good
life
.
Againe
must
teaching
and
exhortation
bee
conioyned
,
must
these
two
go
together
,
Where
doctrine
and
exhortation
are
ioined
together
,
it
is
the
duty
of
good
hearers
to
make
vse
of
both
.
then
where
this
order
is
obserued
,
whereunto
doctrine
is
added
exhortation
,
it
is
not
ynough
for
vs
to
haue
knowledge
of
the
truth
,
and
to
haue
errors
rooted
out
of
our
mindes
,
(
that
is
but
to
answere
one
part
of
our
teaching
)
we
must
be
further
answerable
to
our
teaching
,
and
according
to
the
same
be
carefull
to
leade
a
godly
,
righteous
;
and
sober
life
;
let
vs
not
deceiue
our selues
,
if
we
say
we
are
of
a
sound
religion
,
we
hate
the
Pope
,
and
all
superstitious
,
and
false
doctrine
,
and
yet
walke
in
our
old
wicked
waies
,
and
workes
of
darkenesse
,
surely
our
state
is
no
better
,
(
nay
it
is
farre
worse
)
then
the
state
of
the
poore
blinde
Papists
,
and
other
heretickes
.
Remember
what
our
Sauiour
saith
:
Luk
.
12.47
.
(
That
seruant
that
knoweth
his
Masters
will
,
and
prepareth
not
himselfe
,
neither
doth
according
to
his
will
,
shal
be
beaten
with
many
stripes
,
and
the
48.
verse
(
to
whom
much
is
giuen
,
of
him
shall
much
be
required
.
)
If
the
Lord
trust
vs
with
much
knowledge
,
certainely
he
will
looke
for
much
obedience
at
our
hands
.
Now
to
the
doctrine
offered
from
the
wordes
of
this
verse
,
we
are
first
to
consider
the
Apostles
argument
,
hee
labours
to
perswade
the
Colossians
to
seeke
things
aboue
,
and
that
they
endeauour
by
all
good
meanes
,
to
attaine
things
in
heauen
,
and
especially
,
an
holy
,
and
heauenly
life
,
a
life
in
some
measure
like
to
that
of
Angels
and
Saints
in
heauen
,
by
an
argument
taken
from
their
fellowshippe
with
Christ
in
his
resurrection
,
that
being
one
with
him
by
faith
,
and
so
pertakers
of
the
benefit
of
his
resurrection
to
their
iustification
,
they
should
seeke
after
an
heauenly
life
.
Hence
we
are
giuen
to
vnderstand
thus
much
,
that
our
vnion
with
Christ
by
faith
,
A
true
feeling
of
our selues
to
haue
part
in
Christ
his
benefits
and
merits
is
a
most
powerfull
argument
to
stirre
vs
vp
to
an
holy
&
heauenly
life
.
and
the
finding
of
our selues
thereby
made
partakers
of
the
merits
,
and
benefits
of
his
death
,
of
his
resurrection
,
and
of
other
his
workes
of
mediation
is
as
strong
an
argument
and
motiue
,
as
any
possible
can
be
to
stirre
vs
vp
to
endeuour
to
become
holy
,
and
leade
an
holy
and
heauenly
life
,
nothing
is
more
powerfull
and
more
preuayling
to
mooue
men
to
leade
a
life
in
some
degree
like
to
the
life
of
Angels
,
and
Saints
in
heauen
,
then
to
feele
themselues
to
haue
part
in
the
merits
of
Christ
his
death
and
resurrection
,
and
other
his
workes
of
mediation
.
For
why
?
we
being
one
with
Christ
by
faith
and
thereby
finding
the
comforts
that
are
in
Christ
,
to
belong
to
vs
,
and
that
we
through
him
are
within
compasse
of
Gods
speciall
loue
,
it
cannot
but
mooue
vs
to
loue
him
againe
,
as
Saint
Iohn
saith
:
1.
Iohn
.
4.19
.
(
We
loue
him
because
he
loued
vs
first
:
)
Gods
loue
first
felt
warme
,
and
comfortable
in
our
hearts
will
vndoubtedly
kindle
in
them
,
an
ardent
loue
of
God
againe
,
can
wee
finde
our selues
within
compasse
of
Gods
speciall
loue
,
and
fauour
be
assured
of
his
comfortable
presence
,
and
protection
,
of
our
portion
in
his
promise
of
life
,
and
saluation
,
of
right
and
title
to
all
the
comforts
and
blessings
belonging
to
the
Saints
of
God
in
this
life
,
and
foreuer
,
and
not
to
be
mooued
to
loue
God
againe
,
and
to
study
to
shew
our selues
thankefull
to
him
in
all
holy
obedience
,
it
is
not
possible
?
The
Apostle
therefore
had
great
reason
to
vse
this
argument
(
If
yee
be
risen
with
Christ
,
seeke
those
things
which
are
aboue
)
And
vpon
this
ground
,
The
doctrine
of
free
iustification
by
faith
in
Christ
,
is
vniustly
charged
to
set
open
a
gappe
to
loosenesse
of
life
.
let
vs
take
knowledge
of
this
that
it
is
but
a
sophisme
,
and
a
deceit
thrust
vpon
some
men
by
strong
delusion
of
the
Deuill
,
to
say
(
as
the
Papists
vse
to
say
)
that
the
doctrine
of
iustification
by
faith
in
Christ
,
that
the
doctrine
we
teach
,
that
wee
beeing
one
with
Christ
by
faith
,
are
partakers
of
his
life
,
death
,
and
resurrection
,
and
all
his
workes
of
mediation
to
our
iustification
is
a
doctrine
of
liberty
,
and
that
it
makes
men
licentious
,
sets
open
a
gap
to
all
loosenesse
of
life
,
that
cannot
bee
,
that
doctrine
is
indeed
,
the
originall
and
ground
of
all
sincere
and
holy
obedience
;
and
if
we
thinke
,
that
we
by
faith
apprehend
the
merit
of
Christ
his
death
and
resurrection
,
for
the
remission
of
our
sinnes
,
and
iustification
,
and
yet
bee
wanting
in
duty
and
thankefulnesse
to
God
,
and
liue
a
prophane
,
a
licentious
and
loose
life
;
wee
deceiue
our selues
,
yea
we
are
yet
in
our
sinnes
,
if
our
hearts
be
possessed
with
such
deceiuing
thoughts
;
neuer
was
any
heart
by
faith
made
one
with
Christ
,
and
bathed
in
his
bloud
,
but
it
was
thereby
made
soft
,
pliable
,
and
obedient
to
God
,
and
tender
,
louing
,
and
feelingly
affected
towards
men
;
yea
certainly
a
liuely
feeling
in
our
hearts
of
the
comforts
in
Christ
,
and
of
Gods
mercy
,
in
and
through
him
,
will
set
our
heads
a
worke
to
deuise
(
if
it
were
possible
)
some
retribution
,
and
cause
vs
to
say
with
Dauid
,
Psal
.
116.12
.
What
shall
I
render
vnto
the
Lord
,
for
all
his
benefits
toward
me
.
In
the
next
place
,
we
are
to
marke
the
phrase
and
forme
of
speech
heere
vsed
by
the
Apostle
,
he
saith
not
(
If
yee
beleeue
that
Christ
is
risen
:
)
but
(
If
yee
bee
risen
with
Christ
)
I
haue
already
shewed
from
this
manner
of
speaking
in
the
Chapter
before
,
12.
verse
,
the
neere
vnion
that
is
betweene
Christ
and
his
true
members
,
and
that
when
hee
died
,
and
rose
againe
,
they
died
,
and
rose
with
him
,
together
with
the
vse
,
that
nothing
can
disapoint
them
of
the
benefit
of
Christ
his
death
,
and
resurrection
,
I
will
not
now
againe
stand
on
those
thi●gs
,
but
from
hence
wee
are
further
taught
thus
much
.
That
we
must
not
onely
beleeue
that
Christ
rose
from
the
dead
for
vs
,
We
must
first
finde
in
our selues
the
power
of
Christ
his
resurrection
raising
vs
from
the
death
of
sinne
to
newnesse
of
life
.
for
our
iustification
;
but
we
must
finde
our selues
risen
with
him
,
that
is
,
we
must
finde
our selues
partakers
of
the
power
of
his
resurrection
to
raise
vs
from
the
death
of
sinne
to
newnesse
of
life
;
this
is
one
principall
effect
of
the
vertue
of
Christ
his
resurrection
,
spoken
of
by
the
Apostle
,
Phil
.
3.10
.
and
the
vertue
of
Christ
his
resurrection
is
the
power
of
his
Godhead
,
or
of
his
spirit
whereby
he
mightily
raised
himselfe
from
death
to
life
;
and
one
notable
effect
of
that
power
is
the
raising
of
his
members
,
from
the
death
of
sinne
to
newnesse
of
life
,
and
this
power
wee
must
finde
effectuall
in
our selues
,
as
the
Apostle
hath
taught
it
plainely
,
Rom.
6.4
.
and
in
diuers
other
places
,
no
doubt
we
haue
the
point
in
speculation
,
wee
haue
often
heard
of
it
.
I
will
therefore
endeauour
to
stirre
vs
vp
to
the
practise
of
it
,
A
strong
motiue
to
stir
vs
vp
to
this
dutie
is
this
,
that
Christ
his
resu●rection
is
no
comfort
to
vs
if
we
bee
not
risen
with
him
.
and
to
this
purpose
,
consider
we
but
this
one
thing
;
Christ
his
resurrection
is
a
ground
of
excellent
comfort
,
and
without
that
all
our
comfort
in
Christ
is
nothing
;
the
Apostle
hath
said
it
,
1.
Cor
.
13.15
.
(
If
Christ
bee
not
risen
,
our
faith
is
but
vaine
,
and
we
are
yet
in
our
sinnes
.
)
Now
then
consider
it
,
howsoeuer
it
is
most
true
,
that
Christ
is
risen
,
and
his
resurrection
is
a
singulat
comfort
to
all
his
true
members
,
yet
to
vs
it
is
no
comfort
if
we
be
not
risen
with
him
,
if
we
be
not
raised
from
the
death
of
sinne
,
to
the
life
of
righteousnesse
by
the
power
of
his
resurrection
,
hee
is
not
risen
to
vs
as
a
Sauiour
and
a
conquerour
ouer
sinne
,
hell
,
death
,
and
damnation
,
but
as
a
iudge
to
condemne
vs
:
and
this
we
may
easily
gather
out
of
Reuel
.
20.6
.
Blessed
is
he
that
hath
his
portion
in
the
first
resurrection
,
(
that
is
)
in
rising
from
sinne
to
newnesse
of
life
(
for
●uer
him
the
second
death
hath
no
power
.
)
Heereupon
it
followes
strongly
on
the
contrary
,
hee
that
hath
not
part
in
the
first
resurrection
,
he
that
is
not
raised
from
the
death
of
sinne
,
to
the
life
of
righteousnesse
,
he
shall
certainely
feele
and
endure
the
paines
of
the
second
death
,
ouer
him
it
shall
haue
power
.
Let
vs
not
therefore
content
our selues
to
say
,
wee
beleeue
,
as
it
is
in
the
Creed
,
that
Christ
rose
againe
from
the
dead
:
that
is
no
better
then
the
implicite
and
infolded
faith
of
the
Papists
,
who
say
they
beleeue
as
the
Church
beleeues
,
not
knowing
what
the
Church
beleeues
;
such
a
faith
will
not
comfort
vs
in
the
houre
of
temptation
:
let
vs
neuer
rest
till
wee
finde
our selues
risen
with
Christ
,
till
we
feele
the
power
of
his
resurrection
,
raising
vs
vp
from
the
death
of
sinne
to
newnesse
of
life
,
and
that
indeed
will
comfort
vs
,
when
we
stand
in
need
of
comfort
,
and
giue
vs
assurance
that
the
comfort
and
benefit
of
Christ
his
resurrection
belongs
to
vs
;
yea
,
that
will
giue
vs
assurance
that
the
Lords
mercy
wil
neuer
faile
vs
,
Note
.
he
hauing
wrought
in
vs
by
his
spirit
,
and
made
vs
of
vile
wretches
,
vessels
of
grace
and
holinesse
;
of
mansions
of
the
Deuill
,
temples
of
the
holy
Ghost
,
certainely
his
grace
,
mercy
and
goodnesse
shall
neuer
faile
,
nor
forsake
vs
,
yea
this
is
it
that
will
assure
vs
that
our
faith
shall
neuer
faile
.
It
followeth
,
(
Seeke
those
things
which
are
aboue
)
(
that
is
)
endeauour
,
labour
,
and
vse
all
good
meanes
to
attaine
them
.
Hence
we
are
plainly
taught
,
that
we
must
giue
all
diligence
,
that
we
may
attaine
an
heauenly
life
,
We
must
giue
all
diligence
that
we
may
attaine
an
heauenly
life
.
that
we
may
truely
know
God
,
and
Christ
,
and
our selues
,
and
may
truely
loue
God
,
and
our
brethren
,
and
conforme
our
mindes
and
willes
to
the
holy
will
of
God
,
we
must
seeke
for
it
,
as
for
the
thing
wee
would
gladly
finde
,
thus
hath
our
Sauiour
commanded
,
Mat
.
6.33
.
Seeke
ye
first
the
kingdome
of
God
,
&c.
and
Mat
.
13.45
.
he
compares
the
kingdome
of
heauen
to
a
Merchant
that
seekes
good
pearles
,
thereby
teaching
vs
to
vse
earnest
endeauour
to
attaine
not
only
the
reward
of
glory
in
heauen
,
but
an
heauenly
conformity
,
with
the
blessed
Angels
,
and
Saints
in
this
life
,
and
the
reason
is
manifest
,
the
attainement
of
this
is
very
hard
,
there
bee
many
things
to
hinder
it
,
as
the
power
of
our
enemies
,
the
Deuill
and
his
Angels
,
the
lust
,
and
corruption
of
our
owne
hearts
,
the
euill
examples
that
be
in
the
world
,
and
manifold
troubles
and
trials
,
that
stand
vp
,
and
oppose
against
it
,
therefore
we
must
vse
most
earnest
endeauour
,
and
breake
through
all
difficulties
to
attaine
it
.
If
you
aske
what
are
the
meanes
to
come
vnto
it
?
I
answere
breifly
,
diligent
hearing
,
reading
,
meditating
and
conferring
on
the
worde
,
and
workes
of
God
,
and
chiefly
of
that
infinite
glory
our
Sauiour
doth
now
enioy
at
the
right
hand
of
his
father
,
and
hath
prepared
for
vs
,
and
adding
to
these
,
earnest
prayer
,
and
suit
to
God
wherof
our
Sauiour
saith
,
Mat
.
7.7
.
Aske
and
it
shall
be
giuen
you
,
seeke
and
yee
shall
finde
,
&c.
By
these
meanes
wee
are
to
seeke
for
an
heauenly
life
,
and
that
earnestly
,
and
constantly
,
as
those
that
would
gladly
finde
it
.
This
then
meetes
with
those
carelesse
,
and
carnall
people
who
foolishly
say
they
will
leaue
all
to
God
,
Reproofe
of
carelesse
and
carnall
people
who
neuer
care
to
seeke
after
heauenly
things
,
or
seeke
them
negligently
.
and
thinke
they
may
finde
that
which
they
neuer
sought
,
and
seeke
as
though
they
cared
not
whether
they
found
or
no
,
yea
they
sticke
not
to
say
that
heauenly
things
may
be
sought
,
but
other
things
must
be
sought
after
,
turning
that
saying
of
Christ
,
(
First
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
and
then
all
things
shall
bee
ministred
vnto
you
)
cleane
contrarie
;
first
seeke
other
things
,
and
then
the
kingdome
of
God
.
A
motiue
to
stirre
vs
vp
to
a
diligent
seeking
after
heauenly
things
.
Now
then
to
stirre
vs
vp
to
greater
diligence
in
seeking
after
an
heauenly
conformity
,
with
the
blessed
angels
and
Saints
;
consider
onely
thus
much
,
wee
know
not
how
soone
the
Lord
may
bring
vs
to
a
triall
,
whether
wee
haue
earnestly
sought
after
it
,
or
no
,
and
as
then
such
as
haue
sought
heauenly
things
diligently
,
shall
finde
and
feele
vnspeakable
comfort
,
which
they
would
not
misse
for
all
the
world
,
they
shall
finde
boldnesse
to
speake
to
GOD
by
praier
,
and
assurance
to
be
heard
:
so
on
the
other
side
such
as
haue
had
no
care
to
seeke
after
heauenly
things
,
shall
finde
themselues
in
time
of
triall
,
in
a
miserable
case
,
feeling
no
comfort
,
nor
daring
to
speake
to
God
with
any
hope
to
be
heard
,
the
Lord
himselfe
hath
sayd
?
Prou.
1.28
,
that
then
they
shall
call
vpon
him
,
but
hee
will
not
answere
,
they
shall
seeke
him
early
,
but
they
shall
not
finde
him
:
and
that
s
an
heauy
thing
;
when
the
afflicted
are
forsaken
of
men
,
yet
this
refuge
they
haue
,
that
they
may
pray
to
God
,
but
if
they
find
no
comfort
nor
helpe
from
him
,
their
state
then
is
most
wretched
,
let
vs
thinke
on
it
,
and
let
it
stirre
vs
now
while
wee
haue
time
,
and
before
the
euill
day
come
vpon
vs
,
earnestly
to
seeke
after
heauenly
things
.
One
thing
more
wee
are
to
obserue
from
these
wordes
(
namely
)
the
obiect
of
our
seeking
,
expressed
by
the
Apostle
,
to
bee
(
thinges
aboue
in
Heauen
)
in
that
the
Apostle
makes
the
obiect
of
our
seeking
,
things
aboue
in
heauen
.
We
are
taught
thus
much
,
that
wee
are
not
to
content
our selues
,
with
seeking
any
thing
heere
on
earth
,
Such
as
are
made
aliue
with
Christ
are
not
to
rest
contented
in
vsing
meanes
to
reach
to
the
holinesse
of
the
best
that
now
liue
or
heertofore
did
liue
on
the
face
of
the
ea●th
,
being
but
meere
men
,
but
they
must
endeauour
after
that
holinesse
that
is
found
in
heauen
.
as
the
obiect
of
our
endeauour
and
labour
,
but
we
must
seeke
after
things
higher
,
euen
in
heauen
,
in
a
word
more
plainly
,
(
keeping
to
the
purpose
of
the
Apostle
,
which
was
to
perswade
to
an
heauenly
life
)
we
are
heere
taught
,
that
as
many
as
are
made
aliue
with
Christ
,
and
quickened
by
vertue
of
his
resurrection
,
are
not
to
content
themselues
with
their
endeauour
and
labour
,
and
vsing
all
good
meanes
to
reach
the
holinesse
of
the
best
man
now
liuing
on
the
face
of
the
earth
,
or
that
euer
liued
in
the
world
,
beeing
but
a
meere
man
,
I
say
a
meere
man
to
except
Christ
,
who
was
more
,
euen
God
and
man
,
howsoeuer
we
are
to
follow
the
example
of
such
as
are
good
and
godly
,
1.
Cor
.
11.1
.
be
ye
followers
of
me
,
euen
as
I
am
of
Christ
:
yet
are
wee
not
to
rest
contented
in
vsing
meanes
to
reach
the
holines
of
any
man
or
woman
,
the
most
holy
now
liuing
,
or
heeretofore
liuing
on
the
face
of
the
earth
.
The
reason
of
this
is
plaine
,
because
no
man
on
earth
is
a
perfect
patterne
of
holinesse
,
the
most
holy
man
that
is
,
or
euer
was
,
is
partly
flesh
and
partly
spirit
,
and
that
which
is
sayd
of
Elias
,
Iam
.
5.17
.
may
be
truely
said
of
all
Gods
children
,
liuing
in
this
world
,
they
are
subiect
to
passions
,
they
haue
their
infirmities
,
therefore
no
man
,
the
most
holy
that
is
,
is
a
perfect
patterne
of
holines
,
and
consequently
we
are
not
to
rest
contented
in
vsing
meanes
,
to
attaine
the
holinesse
of
the
best
man
liuing
in
this
world
,
we
are
not
there
to
pitch
downe
our
rest
,
but
we
are
to
endeauour
by
all
good
meanes
,
to
aspire
to
that
holines
,
that
is
found
in
heauen
,
it
must
be
one
part
of
our
daily
praier
,
(
as
we
are
taught
by
our
Sauiour
)
that
we
may
do
the
will
of
God
heere
in
earth
as
it
is
done
aboue
in
heauen
.
Can
we
in
this
life
come
to
that
perfection
of
holinesse
that
s
found
in
heauen
,
and
doe
the
will
of
God
heere
on
earth
,
in
that
perfection
it
is
done
in
heauen
.
I
answer
no
,
it
cannot
,
the
words
of
that
petition
,
thy
will
be
done
in
earth
as
it
is
&c.
doe
not
signifie
equality
,
but
similitude
,
wee
are
not
to
dreame
of
any
perfection
in
degree
heere
in
this
life
,
it
is
anabaptisticall
,
yet
are
wee
to
breath
after
it
,
and
to
sigh
and
groane
,
that
we
are
not
able
to
reach
it
,
and
by
all
good
meanes
to
seeke
after
it
,
let
then
as
many
as
finde
themselues
risen
,
with
Christ
,
and
made
aliue
by
the
power
of
this
resurrection
(
to
them
belongs
the
vse
of
this
point
)
let
them
,
I
say
,
think
on
this
duty
,
The
best
and
the
most
holy
that
are
,
must
take
notice
of
their
want
of
holinesse
and
labour
to
aspire
to
a
greater
measure
.
hereby
the
best
of
vs
may
find
how
short
we
are
of
that
we
ought
to
come
to
,
no
doubt
if
wee
compare
our selues
with
others
of
the
Saints
and
children
of
God
,
that
yet
liue
in
this
world
,
we
shall
find
we
come
farre
behind
them
in
many
graces
,
much
more
are
we
short
of
that
holines
that
is
found
in
heauen
,
I
speake
not
this
to
make
sad
the
hearts
of
any
,
that
truely
endeauour
after
holinesse
in
regard
of
their
great
weakenesse
,
no
certainely
,
the
least
measure
of
sauing
grace
is
pleasing
to
God
in
Christ
,
but
I
speake
it
to
stirre
vs
vp
yet
further
,
to
seeke
after
grace
,
and
holinesse
,
&
to
be
displeased
with
our selues
,
in
regard
of
our
wants
and
our
imperfections
,
let
vs
euerie
one
,
euen
those
that
haue
the
greatest
measure
of
holines
remember
,
that
wee
must
not
rest
contented
to
reach
the
holinesse
of
the
best
in
this
life
,
but
wee
are
to
labour
and
endeauour
after
that
holinesse
that
is
found
in
heauen
,
and
let
vs
with
our
Apostle
:
Phil
.
3.13
.
forget
that
which
is
behinde
and
endeauor
our selues
vnto
that
which
is
before
:
and
still
presse
forward
,
and
follow
hard
toward
the
marke
&c.
the
greater
measure
of
holinesse
we
come
to
,
Note
.
the
greater
will
be
our
comfort
in
this
life
,
and
the
greater
our
glory
in
heauen
.
Come
we
now
to
the
amplification
of
this
exhortation
in
the
words
following
,
(
where
Christ
sits
at
the
right
hand
of
God
)
in
these
words
the
Apostle
doth
expresse
the
place
where
those
things
aboue
to
be
sought
for
,
are
(
namely
)
where
Christ
is
in
heauen
,
&
withall
he
doth
shew
the
glorious
state
of
Christ
in
heauen
,
that
there
he
sits
at
the
right
hand
of
God
,
we
must
stand
a
while
to
open
the
meaning
of
the
wordes
(
where
Christ
sits
,
&c.
)
that
is
,
in
heauen
where
Christ
is
,
for
as
the
Apostle
sayth
.
Ephes
.
1.20
.
Interpretation
.
hee
set
him
at
his
right
hand
in
the
heauenly
places
.
Now
in
that
he
sayth
,
there
hee
sits
at
the
right
hand
of
God
;
this
forme
of
speech
is
metaphoricall
,
and
it
s
spoken
by
way
of
similitude
,
to
bring
down
to
our
reach
&
vnderstanding
the
glorious
state
of
Christ
in
heauen
,
that
there
he
is
aduanced
to
an
infinite
,
and
vnspeakable
height
of
glory
,
for
indeed
in
proper
speech
God
hath
neither
right
hand
nor
left
,
neither
can
be
said
to
sit
,
or
stand
,
he
is
a
spirit
infinite
incomprehensible
,
filling
heauen
,
and
earth
,
this
forme
of
speech
,
then
is
it
not
to
be
taken
in
the
proper
signification
of
the
words
,
but
as
a
borrowed
speech
,
it
s
taken
from
the
manner
of
kings
on
the
earth
,
who
vse
to
set
those
at
their
right
hand
,
whom
they
purpose
most
of
all
to
honour
,
1
,
King
.
2.19
.
Salomon
in
token
of
honour
caused
a
seat
to
be
set
for
his
mother
,
and
she
sate
at
his
right
hand
,
or
it
is
taken
from
the
manner
of
some
great
King
,
who
haueing
one
onely
sonne
,
his
first
begotten
,
who
shall
bee
his
heire
,
and
succed
him
in
his
Kingdome
.
He
makes
him
to
sit
at
his
right
hand
,
that
he
may
rule
in
his
Kingdome
with
him
,
and
exercise
power
and
authority
,
ouer
all
things
belonging
to
the
Kingdome
,
so
then
by
this
forme
of
speech
(
that
Christ
sits
at
the
right
hand
of
God
)
two
things
are
signified
.
Two
things
are
signified
by
Christ
his
sitting
at
Gods
right
hand
.
First
,
that
Christ
is
exalted
to
vnspeakable
glory
in
heauen
,
1.
Timoth
.
3.16
.
that
hee
there
is
partaker
of
the
glory
of
his
father
,
for
the
word
(
God
)
doth
heere
signifie
God
the
father
,
and
the
authour
to
the
Hebrewes
saith
,
Heb
.
1.3
.
that
hee
sitteth
at
the
right
hand
of
the
Maiesty
in
the
highest
places
.
Secondly
,
by
this
phrase
is
signified
,
that
Christ
is
exalted
to
a
full
administration
of
his
Kingdome
:
euen
to
bee
the
head
of
his
Church
,
and
with
his
father
to
bee
Lord
,
and
gouernour
of
heauen
and
earth
,
hauing
all
power
giuen
to
him
both
in
heauen
and
earth
,
as
himselfe
sayth
:
Matth
.
28.18
.
and
this
the
Apostle
shewes
plainely
,
Eph.
1.
where
hauing
sayd
,
vers
.
20.
that
Christ
is
set
at
the
right
hand
of
his
father
:
he
presently
subioynes
by
way
of
exposition
,
that
he
is
exalted
,
farre
aboue
all
principality
and
that
all
things
are
made
subiect
vnto
him
,
and
hee
made
the
head
of
the
Church
,
1.
Pet
.
3.22
.
the
Apostle
sayth
,
he
is
at
the
right
hand
of
God
,
gone
into
heauen
,
to
whom
the
Angels
and
powers
,
and
might
,
are
subiect
.
Now
heere
for
the
better
vnderstanding
of
this
poynt
,
a
question
is
to
be
answered
,
it
may
be
demanded
,
whether
Christ
be
aduanced
to
the
right
hand
of
his
father
,
as
God
,
or
as
man
,
or
both
as
God
and
man
▪
I
answer
in
respect
of
both
natures
,
both
as
God
,
and
as
man
,
euen
Christ
,
God
and
man
,
in
one
person
,
as
God
incarnate
,
and
manifested
in
the
flesh
,
and
as
man
receiued
into
vnity
of
person
with
the
sonne
of
God
,
for
howsoeuer
Christ
considered
as
God
alone
,
not
manifested
in
the
flesh
was
Lord
and
King
from
all
eternity
,
yet
as
God
incarnate
he
beganne
to
raigne
after
his
ascention
into
heauen
,
and
againe
considered
as
man
alone
,
hee
is
not
Lord
and
King
,
but
as
man
receiued
into
vnity
of
person
with
the
Godhead
,
and
subsisting
in
the
second
person
of
the
Trinity
,
thus
then
wee
are
to
conceiue
the
words
of
the
Apostle
,
as
if
hee
had
sayd
thus
:
In
heauen
where
Christ
as
God
incarnate
,
and
as
man
personally
vnited
to
his
Godhead
,
where
Christ
,
God
and
man
,
or
man
and
God
,
both
enioy
fulnesse
of
glory
,
and
is
exalted
to
be
Lord
and
King
of
heauen
and
earth
,
euen
to
rule
and
gouerne
with
his
father
all
things
both
in
heauen
and
earth
.
First
,
obserue
wee
heere
that
the
Apostle
doth
point
out
the
place
of
Christ
his
aduancement
to
glory
(
namely
)
aboue
in
heauen
,
for
in
saying
(
where
Christ
sits
at
the
right
hand
of
God
)
hee
giues
vs
to
vnderstand
,
that
aboue
in
heauen
is
Christ
aduanced
to
glory
,
Though
Christ
his
Kingdome
reach
to
all
things
,
yet
doth
he
as
God
and
man
rule
in
fulnes
of
glory
in
heauen
.
and
though
Christ
his
Kingdome
extend
it selfe
ouer
all
things
,
yet
in
heauen
alone
doth
Christ
,
as
God
and
also
as
man
rule
in
fulnesse
of
glory
and
Maiesty
.
Hence
it
is
that
the
Apostle
doth
expresly
and
distinctly
set
downe
the
place
of
his
exaltation
to
bee
in
the
highest
heauens
,
Ephes
.
20.
that
he
sits
at
Gods
right
hand
in
the
heauenly
places
:
and
againe
,
Heb
.
1.3
.
it
s
sayd
,
that
hee
sits
at
the
right
hand
of
Maiesty
in
the
highest
places
:
and
this
meets
with
that
errour
of
some
,
who
would
gather
from
Christ
his
sitting
at
the
right
hand
of
his
father
,
that
hee
in
his
manhood
is
euery
where
present
,
Confutation
of
that
conceit
,
that
Christ
his
sitting
at
the
right
hand
of
his
father
prooues
his
presence
euery
where
in
his
manhood
.
whereas
indeed
,
his
sitting
at
the
right
hand
of
his
father
rightly
vnderstood
is
rather
a
confutation
,
then
any
confirmation
of
that
conceit
,
because
his
sitting
at
the
right
hand
of
God
,
is
his
manifest
exaltation
,
to
rule
in
fulnesse
of
glory
,
and
that
is
(
according
to
the
doctrine
of
the
Apostle
)
in
the
highest
heauens
and
not
elsewhere
.
Gods
right
hand
is
euery
where
,
Christ
sits
at
the
right
hand
of
God
,
therefore
his
manhood
is
euery
where
,
this
is
a
meere
fallation
and
deceitfull
kinde
of
reasoning
.
But
to
answer
,
so
as
we
may
conceiue
the
trueth
,
Christ
sits
at
the
right
hand
of
God
(
that
is
)
both
as
God
and
man
he
rules
in
glory
ouer
all
things
,
in
heauen
and
earth
,
may
wee
thereupon
conclude
,
that
hee
both
as
God
and
as
man
is
in
euery
place
present
?
no
such
matter
,
it
will
not
followe
from
thence
,
from
his
ruling
in
euery
place
,
is
no
good
argument
to
inferre
his
presence
in
euerie
place
,
in
respect
of
his
manhood
,
wee
knowe
one
may
rule
in
many
places
where
hee
is
not
present
in
body
,
and
Christ
his
sitting
at
the
right
hand
of
God
,
doth
not
take
away
the
essentiall
propertie
of
his
body
,
which
is
to
bee
in
one
place
at
one
time
,
if
it
did
,
then
were
Christ
his
humane
nature
,
by
his
exaltation
not
glorified
,
but
abolished
and
taken
away
,
from
these
words
(
where
Christ
sits
&c.
)
expressing
Christ
his
aduancement
in
heauen
,
two
things
are
further
offered
to
our
consideration
.
The
first
is
this
,
Christ
our
head
and
Sauiour
doth
enioy
in
heauen
incomprehensible
glory
,
Christ
in
his
manhood
personally
vnited
to
his
Godhead
doth
enioy
vnspeakable
glory
in
heauen
.
euen
in
our
nature
,
Chist
in
his
manhood
personally
vnited
to
his
Godhead
▪
is
partaker
of
vnspeakeable
glory
,
not
only
infinitly
exceeding
the
glory
of
all
the
sonnes
of
men
,
whose
glory
is
lesse
then
a
shadow
in
comparison
of
it
,
but
also
of
the
most
holy
and
glorious
Angels
,
as
the
Apostle
sayth
,
Phil
.
2.9
.
God
hath
highly
exalted
him
,
and
giuen
him
a
name
aboue
euery
name
,
and
Heb
.
1.13
.
sayth
the
holy
Ghost
,
vnto
which
of
the
Angels
,
said
hee
at
any
time
,
sit
at
my
right
hand
,
till
I
make
thine
enemies
thy
footstoole
,
giuing
vs
to
vnderstand
,
that
his
glory
is
far
aboue
the
glory
of
the
most
glorious
angels
,
yea
,
such
is
the
visible
glory
&
brightnes
of
Christ
his
manhood
,
that
it
s
said
to
bee
the
light
of
the
heauenly
Ierusalem
,
Confutation
of
Christ
his
bodily
presence
in
the
Sacrament
.
Reu
.
21.23
.
&
this
light
and
glory
cannot
bee
separated
from
the
body
of
Christ
,
how
then
can
he
be
present
in
body
(
as
the
Papists
say
)
in
the
sacrament
,
and
not
be
seen
of
any
,
is
it
possible
,
no
certainly
,
it
s
as
much
as
to
giue
the
lie
to
the
holy
Ghost
,
&
to
say
,
that
Christs
body
is
not
glorious
in
heauen
.
The
vse
of
this
point
for
our selues
,
is
full
of
sweete
comfort
,
to
as
many
as
truely
beleeue
in
Christ
,
It
is
a
great
comfort
to
all
true
beleeuers
that
Christ
is
now
most
glorious
in
himselfe
,
for
he
will
one
day
be
most
glorious
in
in
his
members
also
.
(
to
them
belongs
the
comfort
of
it
,
and
let
not
others
meddle
with
it
)
as
many
as
are
true
beleeuing
members
of
Christ
,
may
hence
gather
matter
of
exceeding
great
comfort
,
for
why
?
is
it
so
that
Christ
our
head
is
already
possessed
of
vnspeakable
glory
in
heauen
?
then
certainely
in
time
he
will
make
vs
pertakers
of
the
same
,
he
now
is
most
glorious
in
himselfe
,
he
will
one
day
be
most
glorious
in
his
members
,
it
is
one
part
of
his
praier
,
Iohn
17.24
.
That
his
members
should
be
with
him
,
and
bee
partakers
of
his
glory
.
And
the
Apostle
saith
plainely
,
Phil
.
3.21
.
Hee
shall
change
our
vile
body
,
that
it
may
bee
fashioned
like
vnto
his
glorious
body
.
How
then
shall
not
this
fill
the
hearts
of
all
true
beleeuers
with
aboundance
of
comfort
,
howsoeuer
in
this
world
we
are
despised
,
made
as
the
refuse
,
and
ofscouring
of
all
things
,
had
in
derision
,
and
bee
scorned
and
contemned
of
the
world
,
yet
as
the
holy
Ghost
exhorts
,
Heb
.
12.2
.
Let
vs
looke
vp
to
Iesus
the
author
,
and
finisher
of
our
faith
,
who
for
the
ioy
that
was
set
before
him
,
endured
the
crosse
,
and
despised
the
shames
and
is
now
at
the
right
hand
of
God
.
And
remember
that
hee
hath
prepared
like
glory
for
vs
in
heauen
,
and
it
will
make
vs
endure
the
crosse
,
and
despise
the
shame
;
yea
let
such
as
now
,
either
lie
vnder
some
lingring
disease
or
are
pinched
in
their
bodies
,
with
hunger
,
cold
,
nakednesse
,
and
their
bodies
are
tossed
from
post
to
pillar
,
buffeted
,
beaten
,
spit
on
,
and
many
waies
abused
;
yet
they
beleeuing
in
Christ
,
let
them
thinke
on
this
to
their
comfort
,
that
those
distressed
,
or
any
way
abused
bodies
of
theirs
,
shall
one
day
be
cloathed
with
glory
,
and
made
like
the
glorious
bodie
of
Christ
Iesus
;
yea
remember
that
this
is
a
thing
so
cleare
,
and
so
certaine
,
that
the
Apostle
doubts
not
to
affirme
,
that
wee
already
sit
with
Christ
in
heauenly
places
,
Ephes
.
2.6
.
Let
then
as
many
as
truely
beleeue
in
Christ
thinke
on
this
,
as
an
infaliible
truth
to
their
comfort
.
I
come
to
the
next
thing
,
the
point
is
this
,
Christ
our
head
and
Sauiour
,
Christ
our
head
and
Sauiour
is
Lord
and
King
of
all
things
,
gogouerning
his
Church
in
speciall
manner
,
and
exercising
his
power
to
the
confusion
of
such
as
oppose
him
.
is
Lord
and
King
of
all
things
,
gouerning
his
Church
and
members
in
this
world
in
speciall
manner
,
gathering
them
out
of
the
world
,
guiding
them
in
the
way
to
heauen
,
exercising
them
vnder
afflictions
and
temptations
,
to
spirituall
obedience
,
supporting
them
in
their
troubles
,
and
defending
them
against
the
rage
of
all
enemies
whatsoeuer
,
and
againe
,
exercising
his
power
ouer
all
that
oppose
themselues
to
his
kingdome
,
to
their
vtter
confusion
,
that
place
Ephes
.
1.22
.
makes
this
manifest
.
The
Apostle
saith
that
Christ
sitting
at
the
right
hand
of
God
,
is
made
head
to
his
Church
,
to
gouerne
it
as
a
head
,
and
that
all
other
things
are
vnder
his
feet
,
and
especially
the
enemies
of
his
kingdome
,
to
tread
them
downe
at
his
pleasure
,
for
howsoeuer
the
enemies
of
his
Church
are
vnder
his
feete
,
to
tread
them
downe
when
he
will
,
yet
he
suffereth
them
for
a
time
to
exercise
some
power
,
and
rage
ouer
his
Church
in
this
life
,
Note
.
because
hee
will
haue
his
members
made
conformable
to
himselfe
,
in
a
measure
of
suffering
,
and
some
among
the
enemies
of
his
Church
belong
to
the
election
of
grace
,
and
he
will
not
destroy
them
with
the
rest
,
and
because
the
number
of
the
elect
is
not
yet
full
,
but
in
the
end
he
will
bring
them
to
vtter
destruction
,
and
to
strengthen
our
faith
in
this
,
we
see
that
Christ
our
Lord
and
King
,
doth
sometimes
manifest
his
power
in
bringing
to
naught
the
plots
and
deuises
of
the
enemies
of
his
Church
,
and
in
bringing
confusion
vpon
them
,
as
he
did
on
those
Gunpouder-Traitors
,
who
intended
the
ouerthrow
of
the
Gospell
,
and
of
his
Church
in
this
land
.
We
are
to
ascribe
our
deliuerance
from
that
intended
mischiefe
not
to
any
worldly
meanes
,
Comfort
to
all
that
truely
beleeue
in
Christ
against
the
feare
of
any
aduersary
power
whatsoeuer
.
or
pollicy
,
but
only
to
the
al-sufficient
defending
power
of
Iesus
Christ
,
to
him
alone
belongeth
the
praise
and
glory
of
that
our
great
deliuerance
,
and
to
him
we
must
shew
our selues
thankefull
,
and
let
the
consideration
of
Christ
his
great
power
,
comfort
and
encourage
all
that
beleeue
in
him
,
against
the
fear
of
any
aduersary
power
whatsoeuer
,
let
s
know
whatsoeuer
the
enemies
of
Christ
and
his
Church
,
Antichrist
,
and
the
rest
doe
against
his
members
,
they
shall
not
preuaile
to
the
hurt
of
their
soules
,
Christ
sits
in
heauen
,
and
ouer-rules
them
,
limiting
their
power
,
and
their
rage
,
and
in
the
end
he
will
vtterly
destroy
it
,
yea
they
may
as
well
pull
Christ
out
of
his
seat
in
heauen
,
as
one
of
his
members
out
of
his
handes
,
and
that
is
an
excellent
comfort
,
for
all
that
truly
beleeue
in
Christ
.
VER
.
3.
Set
your
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
In
this
verse
,
we
haue
the
other
part
,
or
branch
of
the
Apostles
exhortation
propounded
,
wherein
hee
doth
exhort
the
Collossians
to
minde
,
and
affect
things
aboue
,
Set
your
affections
on
things
which
are
aboue
,
and
this
is
further
enlarged
by
dehortation
from
the
contrary
,
that
they
doe
not
minde
nor
affect
things
on
earth
:
)
And
not
on
things
&c.
)
The
word
heere
translated
(
Set
your
affections
,
Interpretation
.
&c.
)
is
a
generall
word
comprehending
the
actions
,
and
operations
,
both
of
the
vnderstanding
and
will
;
wee
finde
it
in
Scripture
,
applied
to
both
,
but
most
commonly
to
the
actions
of
will
and
affections
,
which
are
particular
motions
of
the
will
,
and
so
it
may
bee
well
rendred
as
heere
it
is
(
Set
,
&c.
)
or
as
we
haue
it
,
Rom.
8.5
.
(
sauour
)
the
meaning
of
the
Apostle
is
this
,
(
minde
and
affect
)
and
in
particular
,
let
your
thoughts
and
meditations
,
your
care
,
your
desire
,
your
loue
,
and
longing
,
be
set
on
things
aboue
,
(
by
things
aboue
)
as
before
was
shewed
,
we
are
to
vnderstand
the
ioies
and
glory
of
heauen
,
and
especially
the
heauenly
life
,
that
is
made
knowne
to
be
in
heauen
,
and
all
things
belonging
to
it
,
as
perfect
knowledge
of
God
,
and
of
Christ
,
perfect
loue
of
God
and
of
our
brethren
,
and
a
perfect
conformity
of
minde
and
will
to
the
will
of
God
,
(
and
not
on
things
which
are
on
the
earth
)
By
things
on
the
earth
the
Apostle
meaneth
things
of
this
life
,
things
that
pertaine
onely
to
the
mainetenance
of
naturall
life
in
this
world
,
as
meate
,
drinke
,
apparell
,
riche
&c.
euen
all
things
whatsoeuer
they
be
,
seruing
either
for
our
necessity
,
or
for
our
delight
in
this
life
onely
,
;
therefore
1.
Cor
.
7.31
.
the
Apostle
shuts
them
vppe
vnder
one
word
,
euen
vnder
the
names
of
this
world
(
they
that
vsed
this
world
)
meaning
the
things
of
this
world
,
seruing
for
our
our
vse
onely
in
this
life
,
thus
then
wee
are
to
conce●●e
the
Apostles
meaning
in
the
words
of
this
verse
,
as
if
he
had
thus
spoken
.
Minde
,
and
affect
,
let
your
meditations
,
thoughts
,
and
musings
,
your
care
,
your
desire
,
your
loue
,
and
longing
,
be
set
on
the
ioies
and
glory
of
heauen
,
and
especially
,
on
that
heauenly
life
that
is
made
knowne
to
be
in
heauen
,
and
on
all
things
belonging
to
it
,
and
pull
away
your
mindes
,
and
affections
,
your
thought
,
your
care
,
your
desire
,
and
your
loue
,
from
all
earthly
things
whatsoeuer
,
seruing
either
for
necessity
,
or
for
delight
in
this
life
onely
;
now
heere
:
First
,
wee
are
to
marke
,
that
our
Apostle
was
not
content
to
say
(
Seeke
things
aboue
,
&c.
)
endeauour
and
labour
by
all
good
meanes
to
attaine
them
,
but
he
addes
to
this
,
(
set
your
affections
on
things
which
are
aboue
.
)
We
must
not
only
seeke
the
things
that
are
aboue
in
heauen
,
but
wee
must
also
minde
and
affect
them
.
Hence
,
we
are
giuen
to
vnderstand
thus
much
,
that
it
is
not
enough
for
vs
to
seeke
the
things
that
are
aboue
,
the
things
made
knowne
to
be
in
heauen
,
but
we
must
minde
and
affect
them
,
our
thoughts
must
runne
vpon
them
,
and
our
hearts
must
be
lift
vp
aboue
all
earthly
things
,
and
set
on
things
found
at
the
right
hand
of
God
in
heauen
,
thither
must
our
care
,
thither
must
our
desire
our
loue
and
longing
be
carried
,
for
why
?
as
our
Sauiour
hath
taught
vs
,
Math
.
6.20
.
Our
treasure
must
be
in
heauen
,
and
there
also
must
our
hearts
be
,
yea
certainely
,
as
he
saith
in
that
place
,
If
your
treasure
be
in
heauen
,
there
will
your
hearts
bee
also
,
our
hearts
will
follow
our
treasures
.
1.
Pet
.
1.4
.
the
Apostle
saith
,
(
our
inheritance
)
euen
that
which
all
true
beleeuers
looke
to
be
possessed
of
(
is
in
heauen
)
therefore
it
is
meete
that
our
minds
should
be
there
.
Now
for
the
reason
of
this
duty
,
we
need
seeke
no
further
then
this
very
text
,
the
Apostle
saith
,
we
are
to
seeke
after
heauenly
things
,
and
to
giue
all
diligence
to
finde
them
;
and
that
we
shall
neuer
doe
vnlesse
we
minde
,
and
affect
them
,
we
know
it
in
matters
,
and
businesses
of
the
world
,
what
thing
soeuer
we
minde
and
set
our
hearts
vpon
,
that
we
follow
earnestly
,
and
withall
our
strength
,
so
certainely
,
if
our
mindes
and
affections
be
vpon
heauenly
things
,
we
shall
with
earnest
endeauour
seeke
after
them
;
therefore
it
is
needefull
that
our
mindes
and
affections
bee
set
on
things
aboue
.
We
see
then
our
duty
,
let
vs
hereby
examine
our selues
,
and
if
we
duely
examine
our selues
concerning
this
duty
,
Most
men
are
defectiue
in
this
dutie
,
they
doe
not
mind
and
affect
heauenly
things
.
I
feare
me
the
most
of
vs
shall
find
our selues
much
wanting
,
and
farre
short
of
that
we
ought
to
come
vnto
.
Doe
our
thoughts
euer
runne
on
heauenly
things
?
Are
our
mindes
and
affections
fully
set
and
fixed
on
them
?
Surely
if
wee
deale
truely
with
our selues
,
I
doubt
wee
shall
finde
that
the
thoughts
of
most
of
vs
are
otherwise
taken
vp
,
and
that
our
care
,
desire
,
loue
,
and
longing
,
are
spent
on
other
things
,
to
passe
by
such
as
manifestly
discouer
,
that
they
minde
nothing
lesse
,
then
things
aboue
,
a
man
may
iudge
of
their
inwards
,
by
the
foame
,
and
filth
that
comes
from
them
,
they
foame
out
the
folly
of
their
owne
hearts
,
in
cursing
,
swearing
,
rayling
,
filthy
speaking
,
and
the
like
;
to
passe
by
them
,
I
appeale
to
such
as
seeme
to
bee
better
minded
,
whether
their
thoughts
,
their
care
,
their
desire
,
their
loue
,
and
longing
,
be
not
rather
spent
on
the
things
of
this
world
,
then
on
things
aboue
in
heauen
;
certainely
if
we
be
not
partiall
to
our selues
,
and
blinded
with
our
owne
carnall
selfe-loue
,
we
must
needes
confesse
it
to
bee
so
,
in
the
most
of
vs
;
as
it
was
said
to
Peter
,
Mark
.
14.17
.
Thou
art
of
Galile
for
thy
speach
is
like
.
So
I
may
iustly
say
to
many
of
vs
,
thou
art
of
the
world
,
thy
speech
is
like
,
thou
sauourest
not
the
things
of
God
,
but
the
things
of
the
world
,
thy
speach
bewraieth
thee
,
thou
art
able
to
speake
much
,
and
to
the
purpose
of
the
things
of
this
world
,
but
when
thou
commest
to
speake
of
heauen
and
heauenly
things
,
thy
tongue
doth
faulter
,
and
cleaues
to
the
roofe
of
thy
mouth
.
Againe
,
we
know
that
one
that
is
in
a
strange
Countrey
,
and
minds
homeward
,
he
will
euer
be
enquiring
,
and
that
wishingly
,
after
the
way
that
leadeth
to
his
dwelling
,
now
where
is
almost
that
man
or
woman
that
doth
thus
wishingly
enquire
after
heauen
?
nay
surely
,
the
way
beeing
pointed
out
vnto
vs
,
the
most
of
vs
haue
little
,
or
no
care
to
walke
in
it
,
and
that
is
a
plaine
euidence
,
that
our
minds
are
not
thitherward
,
our
hearts
and
affections
are
not
set
on
heauen
and
heauenly
things
;
happily
thou
hast
a
good
liking
,
and
a
little
taste
of
the
powers
of
the
world
to
come
as
it
is
Heb
.
6.5
.
and
therewith
thou
art
content
,
and
dost
please
thy selfe
;
deceiue
not
thy selfe
,
that
liking
and
taste
may
be
in
one
that
neuer
shall
bee
saued
;
thou
must
haue
more
then
a
taste
,
euen
a
true
,
and
sound
affection
set
on
things
aboue
.
Thou
wilt
say
,
how
shall
I
know
that
I
haue
more
then
a
taste
of
them
,
that
I
haue
a
true
and
sound
affection
to
them
.
By
two
things
,
first
,
if
thou
haue
a
care
to
vse
all
good
meanes
,
for
the
continuance
,
and
confirmation
of
that
affection
in
thee
.
Secondly
,
if
that
minde
bring
foorth
a
loue
to
God
for
so
great
a
mercy
,
in
working
that
affection
in
thee
,
and
that
loue
be
expressed
in
duties
of
loue
,
both
to
God
and
men
,
then
indeed
thine
heart
is
right
within
thee
,
and
thy
affection
truely
set
on
things
aboue
and
this
must
bee
in
euery
one
of
vs
,
Motiues
to
stirre
vs
vp
to
this
dutie
.
and
to
stirre
vs
vp
to
this
duty
,
consider
we
.
First
,
the
comfort
that
Gods
spirit
doth
worke
in
the
hearts
of
true
beleeuers
in
this
life
,
he
works
sometimes
so
great
comfort
in
their
hearts
,
as
maks
them
vndergoe
most
exquisite
torments
,
euen
with
singing
.
Againe
,
consider
the
comfort
of
a
good
conscience
in
this
life
,
though
it
be
mingled
with
some
feare
:
yet
as
Salomon
saith
,
Prou.
15.15
.
It
is
a
continuall
feast
.
Oh
then
the
ioy
and
comfort
of
the
holy
Ghost
dwelling
in
vs
in
heauen
,
and
the
peace
and
comfort
of
a
good
conscience
there
,
where
it
shall
be
free
from
feare
,
must
needes
be
infinite
and
vnspeakable
:
let
then
the
consideration
of
the
beginnings
of
heauenly
comfort
so
sweete
and
excellent
,
euen
in
this
life
,
raise
vp
our
hearts
aboue
al
earthly
things
,
and
stir
vs
vp
to
set
our
minds
and
affections
on
the
things
that
are
at
the
right
hand
of
God
in
heauen
.
In
the
next
place
,
in
that
the
Apostle
doth
exhort
(
to
set
our
affections
on
heauenly
things
.
)
We
plainely
see
,
that
religion
doth
not
take
away
and
abolish
humane
affections
(
as
some
haue
foolishly
thought
)
but
doth
onely
order
them
,
Religion
doth
not
take
away
and
abolish
humane
affections
,
but
doth
onely
order
them
.
and
bring
them
into
subiection
to
the
will
of
God
;
we
are
not
taught
by
religion
to
put
out
affections
,
but
to
labour
to
haue
them
sanctified
,
and
by
grace
mooued
to
a
right
obiect
,
with
due
measure
and
moderation
,
according
to
the
nature
of
the
obiect
:
we
are
taught
in
many
places
of
Scripture
,
to
hate
euill
and
to
loue
good
,
to
reioice
with
them
that
reioice
,
to
be
sorry
with
the
afflicted
,
&c.
And
there
be
two
reasons
why
affections
are
not
abolished
,
but
onely
ordered
.
The
first
is
this
,
God
himselfe
planted
them
in
the
heart
of
man
in
the
first
creation
,
they
beeing
nothing
else
but
particular
motions
of
his
will
,
and
therefore
they
are
not
to
be
taken
away
by
religion
;
for
religion
is
not
to
extinguish
any
power
or
motion
of
the
minde
or
will
,
but
onely
to
remooue
the
corruption
of
it
.
Secondly
,
affections
renued
containe
in
them
a
great
part
of
holinesse
and
of
the
image
of
God
,
and
being
ordered
by
grace
carry
vs
forward
to
a
notable
high
degree
of
holinesse
.
Hence
it
is
that
they
are
compared
to
strings
of
musical
instruments
,
which
being
well
tuned
,
and
rightly
moued
make
a
sweete
harmony
:
so
affections
ordered
by
grace
,
and
mooued
by
the
spirit
,
are
the
matter
of
many
excellent
vertues
,
and
therefore
they
are
not
to
bee
rooted
out
,
but
we
are
to
labour
to
haue
them
rightly
ordered
.
And
seeing
religion
doth
not
abolish
,
but
order
affections
,
we
ought
therefore
to
spie
out
the
motions
and
inclinations
of
our
hearts
,
and
to
labour
that
they
may
be
sanctified
,
We
must
spie
out
the
motions
and
inclinations
of
our
hearts
,
and
labour
to
haue
them
sanctified
and
●ightly
ordered
.
and
mooued
by
grace
,
as
that
our
anger
and
hatred
may
be
against
sinne
,
our
loue
may
be
to
goodnesse
,
&c.
And
the
rather
let
vs
striue
,
that
the
motions
of
our
hearts
and
willes
may
be
thus
sanctified
,
because
beeing
in
their
naturall
condition
,
they
carry
vs
with
a
violent
course
to
the
highest
pitch
of
sinne
:
and
hence
it
is
,
that
they
are
cald
motions
of
sinnes
,
Rom.
7.5
.
and
they
are
the
very
fire
and
fuell
of
sinne
;
to
insist
in
one
particular
,
experience
may
teach
,
that
the
desire
of
mans
heart
not
sanctified
,
is
commonly
so
set
on
the
things
of
this
world
,
as
it
cannot
be
satisfied
,
and
if
it
be
suffered
to
runne
at
large
,
it
will
carry
a
man
headlong
to
the
pit
of
perdition
,
1.
Tim
.
6
9.10
.
They
that
will
be
rich
,
&c.
Now
desire
is
not
to
be
rooted
out
,
but
to
be
ordered
by
grace
,
and
turned
another
way
,
and
set
on
heauen
,
and
heauenly
things
;
and
thus
we
are
to
deale
with
the
motions
of
our
hearts
,
wee
are
to
labour
to
haue
them
sanctified
,
and
rightly
ordered
,
and
know
we
that
according
to
our
affections
,
so
shall
wee
profit
both
by
the
workes
and
word
of
God
:
many
see
the
wonderfull
workes
of
God
,
Note
.
and
heare
his
word
,
with
others
,
and
yet
profit
not
as
others
doe
,
because
the
Lord
hath
not
giuen
them
the
like
good
affections
;
when
therefore
thou
seest
the
iudgements
of
God
,
on
any
place
,
or
person
,
or
hearest
his
word
,
pray
that
the
Lord
would
fill
thine
heart
with
holy
affections
and
the
Lord
so
doing
without
question
:
thou
shalt
profit
by
the
same
.
Marke
further
that
our
Apostle
to
his
exhortation
(
set
your
affections
on
things
which
are
aboue
)
addes
a
dehortation
from
seting
our
affections
on
things
which
are
on
the
earth
.
Hence
it
is
cleere
that
we
cannot
mind
and
affect
things
aboue
,
and
the
things
on
the
earth
both
together
,
We
cannot
mind
&
affect
things
heauenly
and
things
earthly
both
toge●her
.
it
is
not
possible
that
our
care
,
desire
,
loue
and
liking
should
be
sete
on
thinges
aboue
and
thinges
on
the
earth
both
at
one
time
,
Phil
.
3.19.20
.
the
Apostle
makes
a
flat
opposition
betweene
minding
earthly
things
,
and
hauing
our
conuersation
in
heauen
,
as
it
becommeth
true
beleeuers
:
let
no
man
then
deceiue
himselfe
and
say
,
or
thinke
that
he
may
minde
or
affect
things
aboue
,
and
earthly
things
together
,
They
decciue
themselues
who
thinke
they
may
earnestly
seeke
after
earthly
things
,
and
yet
minde
and
affect
things
heauenly
.
it
is
as
possible
to
looke
vpward
,
and
downeward
both
at
once
,
yea
,
know
wee
that
it
is
a
dangerous
thing
by
hot
and
earnest
pursuit
to
seeke
after
earthly
things
,
though
it
be
by
good
and
lawfull
meanes
,
that
greedy
hunting
after
them
,
will
make
vs
settle
on
our
dregs
,
so
as
in
time
we
shall
looke
for
no
other
happines
but
in
them
.
Indeed
we
may
vse
the
world
,
and
the
things
of
the
world
,
but
it
must
bee
according
to
the
rule
of
the
Apostle
,
1.
Cor
.
7.31
.
as
though
we
vsed
them
not
,
and
so
as
they
may
help
vs
forward
in
our
trauell
towards
heauen
,
and
so
as
our
harts
be
not
ensnared
with
any
thing
in
the
world
;
yea
we
may
vse
the
things
of
this
world
somtimes
for
delight
,
yet
in
our
lawfull
delitght
in
them
,
Note
our
chiefe
ioy
must
be
at
the
right
hand
of
God
in
Heauen
.
And
now
to
speake
something
that
may
tend
to
withdraw
our
hearts
from
the
world
and
the
things
of
the
world
,
to
which
they
are
euen
wedded
,
and
will
hardly
heare
of
any
diuorce
,
yet
to
this
purpose
consider
,
A
motiue
to
withdraw
our
hearts
from
the
world
and
the
things
of
it
.
we
only
the
condition
of
the
things
of
this
life
,
that
they
are
things
transitory
,
and
of
small
continuance
,
this
being
well
considered
is
of
weight
&
able
to
disswade
any
one
that
is
endued
but
with
common
sence
,
from
wedding
his
mind
to
thē
,
for
who
is
it
,
but
he
that
hath
his
eies
shut
vp
,
&
cannot
see
things
that
differ
,
knowing
that
he
hath
but
a
short
time
to
enioy
the
things
of
this
life
,
and
the
things
themselues
vanishing
and
flitting
away
as
a
shadow
,
that
will
make
account
of
them
as
his
owne
,
and
promise
himselfe
any
long
time
in
them
,
it
was
the
foolish
conceit
of
the
rich
man
,
Luk
.
12
,
19.
Soule
thou
hast
much
goods
layd
vp
for
many
yeeres
,
liue
at
ease
,
eat
,
drinke
,
and
take
thy
pastime
,
he
thought
hee
had
a
perpetuity
in
his
goods
,
but
what
was
the
answer
of
God
to
him
,
thou
foole
,
&c.
and
indeed
what
greater
folly
?
what
more
wilfull
madnes
can
there
be
then
this
?
for
a
man
to
giue
his
heart
ouer
to
such
things
,
as
are
shut
vp
in
a
vapour
a
shadow
,
a
puffe
of
winde
,
a
bubble
,
or
(
such
is
mans
life
)
which
when
they
continue
the
longest
,
are
but
as
a
spanne
long
,
cut
off
by
death
,
short
and
momentary
;
Oh
then
let
not
our
soules
(
which
we
hope
shall
liue
with
the
Lord
,
for
euer
)
be
so
abased
,
as
to
be
set
on
vanishing
,
and
transitory
things
,
but
let
them
be
raised
vp
to
meditate
,
minde
and
affect
the
things
that
last
for
euer
,
euen
the
things
found
in
Iesus
Christ
,
now
sitting
at
the
right
hand
of
his
father
in
heauen
.
VER
.
3.
For
yee
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
The
first
wordes
of
this
verse
,
containe
an
argument
to
confirme
the
Apostles
dehortation
,
in
the
last
wordes
of
the
second
verse
,
(
namely
)
from
minding
and
affecting
things
on
the
earth
,
and
the
argument
is
from
the
condition
of
the
Colossians
beleeuing
in
Christ
(
that
they
were
dead
)
and
it
may
thus
bee
framed
,
dead
men
haue
no
minde
,
nor
further
care
for
the
things
of
this
life
,
but
yee
are
deade
,
therefore
you
ought
not
to
minde
them
.
Now
to
this
argument
,
happily
the
Colossians
might
take
exception
,
they
might
reply
and
say
,
are
wee
dead
?
why
then
wee
are
not
to
minde
and
affect
things
aboue
,
dead
men
minde
nothing
,
the
Apostle
therefore
preuents
this
obiection
,
in
the
next
words
by
further
explication
of
his
speech
,
letting
them
vnderstand
that
howsoeuer
they
were
dead
,
yet
not
simply
dead
,
but
so
as
they
had
life
,
and
hee
sets
downe
what
manner
of
life
they
had
(
namely
a
life
hid
,
yet
are
dead
,
and
your
life
is
hid
)
yet
heereupon
peraduenture
the
corrupt
nature
of
man
might
further
inferre
,
and
say
,
is
our
life
hid
doth
it
not
appeare
,
why
then
should
we
seeke
and
affect
things
that
pertaine
to
that
life
that
appeares
not
,
and
omit
the
things
of
this
life
?
this
also
the
Apostle
doth
meet
withall
,
and
to
this
hee
answers
in
the
words
following
,
setting
before
them
how
this
life
was
hid
(
namely
with
Christ
.
)
Secondly
in
whom
it
was
hid
euen
in
God
.
And
thirdly
,
the
time
when
it
should
be
fully
reuealed
,
verse
the
fourth
,
as
if
hee
had
sayd
,
howsoeuer
,
it
is
true
,
that
your
life
is
hid
,
yet
no
otherwise
then
Christ
is
nowe
hid
,
and
it
is
hid
in
God
,
who
is
a
safe
keeper
of
it
,
and
in
time
it
shall
certainely
bee
reuealed
;
so
then
in
this
third
verse
,
wee
haue
a
reason
yeelded
,
why
the
beleeuing
Colossians
should
not
minde
and
affect
things
on
the
earth
,
because
they
were
dead
.
Which
is
further
explained
,
how
farre
foorth
they
were
dead
,
euen
so
as
notwithstanding
they
had
life
:
and
that
life
hidde
,
with
the
manner
how
,
and
in
whome
it
was
hidde
(
namely
,
with
Christ
in
God
.
)
Let
vs
now
search
out
the
meaning
of
the
wordes
of
this
verse
(
for
yee
are
dead
)
that
is
with
Christ
,
as
wee
haue
it
in
the
chapter
before
,
verse
the
twentieth
,
you
being
one
with
Christ
by
faith
are
dead
with
him
,
that
is
,
Interpretation
.
as
partakers
of
the
power
of
his
death
,
and
are
as
dead
men
in
regarde
of
sinne
,
and
of
worldly
happinesse
standing
in
worldly
pleasures
,
profits
and
honours
,
and
such
like
,
and
your
life
)
that
is
,
your
happy
life
begunne
in
this
world
,
to
bee
made
perfect
in
the
life
to
come
,
that
perfection
of
holinesse
,
and
glory
,
that
once
yee
shall
haue
both
in
your
bodies
and
soules
;
and
that
I
gather
to
be
the
meaning
of
this
worde
(
life
)
from
the
Apostles
owne
words
,
in
the
verse
following
,
where
hee
sayth
,
that
when
Christ
which
is
your
life
shall
appeare
,
then
shall
ye
also
appeare
●ith
him
in
glory
.
Euen
in
perfection
of
glory
,
and
so
hee
doth
expound
this
word
(
life
)
now
hid
,
to
be
that
glory
that
shall
be
reuealed
at
the
comming
of
Christ
,
&
that
is
fulnesse
of
happinesse
and
glory
,
wherewith
the
bodyes
and
soules
of
true
beleeuers
shall
then
bee
inuested
(
is
hid
)
that
is
not
onely
kept
from
the
eyes
of
the
world
,
who
haue
no
sight
of
it
at
all
,
but
in
great
measure
from
the
eye
of
true
beleeuers
themselues
,
who
are
therefore
sayd
to
walke
by
faith
,
and
not
by
sight
,
2.
Cor
.
5.7
.
(
with
Christ
)
that
is
aboue
in
heauen
,
where
Christ
is
,
and
is
hid
as
Christ
is
now
hid
,
who
is
hid
from
the
eyes
of
all
that
liue
on
the
earth
,
hee
sitting
in
fulnesse
of
glory
at
the
right
hand
of
his
father
,
(
in
God
)
that
is
,
in
the
hand
of
God
,
in
his
grace
,
mercy
and
power
,
for
as
it
is
sayd
,
Acts.
17.28
that
in
God
wee
liue
,
mooue
,
and
haue
our
beeing
,
our
life
,
our
moouing
,
and
beeing
in
this
world
is
in
him
,
that
is
in
his
hand
and
power
,
so
the
life
and
glory
that
shall
be
bestowed
on
true
beleeuers
being
(
as
the
Apostle
sayth
)
hid
in
God
,
the
meaning
is
,
that
it
is
layd
vp
in
his
gracious
and
powerfull
hand
:
thus
then
wee
are
to
conceiue
the
meaning
of
the
words
of
this
verse
as
if
the
Apostle
had
sayd
.
For
ye
beleeuing
in
Christ
,
are
partakers
of
the
power
of
his
death
,
and
are
as
dead
men
in
regard
of
sinne
,
and
of
worldly
happinesse
and
your
happy
life
,
your
perfection
of
holinesse
,
and
glory
,
that
once
you
shall
haue
both
in
your
bodies
and
soules
,
is
altogether
hid
from
the
eyes
of
the
world
and
in
great
measure
from
your selues
,
euen
as
Christ
now
sitting
at
the
right
hand
of
his
father
,
is
hidde
from
the
eies
of
men
on
the
earth
,
and
is
layd
vp
in
the
gracious
and
powerfull
hand
of
God
.
Now
here
first
we
are
to
obserue
,
that
as
from
hauing
part
with
Christ
in
his
resurrection
,
our
Apostle
in
the
first
ver.
perswaded
to
seeke
and
affect
things
aboue
,
so
now
from
their
fellowship
with
Christ
in
his
death
,
he
disswades
from
minding
and
affecting
earthly
things
,
he
reasons
thus
,
you
being
partakers
with
Christ
in
his
death
,
are
as
dead
men
in
regard
of
sinne
,
and
worldy
happinesse
,
therefore
doe
not
you
minde
and
affect
earthly
things
.
Hence
we
may
take
vp
this
conclusion
,
that
fellowship
with
Christ
in
his
death
,
Fellowship
with
Christ
in
his
death
is
able
to
make
vs
as
dead
men
in
regard
of
loue
and
affection
to
the
things
of
this
life
.
the
hauing
of
part
with
Christ
in
the
power
of
his
death
,
is
able
to
make
vs
as
dead
men
in
regard
of
our
loue
&
affection
to
the
things
of
this
life
,
it
will
make
our
hearts
as
dead
within
vs
,
in
regard
of
any
affection
to
earthly
things
,
though
we
vse
them
,
&
may
lawfully
vse
them
,
yea
if
it
bee
abundance
of
outward
things
that
God
hath
giuen
vs
,
yet
if
we
haue
part
with
Christ
in
the
power
of
his
death
,
that
will
make
vs
that
wee
shall
not
set
our
hearts
vpon
them
,
but
in
the
preparation
of
our
harts
,
we
shall
be
ready
to
forgoe
all
things
wee
enioy
for
Christ
,
and
for
the
profession
of
the
Gospell
,
if
wee
cannot
holde
them
together
,
for
as
the
Apostle
sayth
,
Gal.
2.19
.
they
that
are
Christs
are
crucified
with
Christ
,
and
being
crucified
with
him
they
haue
crucified
the
flesh
with
the
lusts
therof
&
as
it
is
Gal.
5.24
.
their
affections
are
crucified
,
and
dead
in
respect
of
sins
,
pleasures
and
the
profits
of
this
life
,
euen
whatsoeuer
is
opposed
to
the
kingdome
of
Christ
,
and
to
a
new
creature
.
Let
this
serue
as
a
ground
of
triall
to
euery
man
,
wee
perswade
our selues
that
Christ
died
for
vs
,
and
that
we
haue
part
in
his
death
to
our
comfort
,
If
we
feele
not
the
power
of
Christ
his
death
making
vs
as
dead
in
regard
of
loue
and
affection
to
earthly
things
,
wee
can
haue
no
comfort
in
his
death
.
heereby
we
may
try
it
,
if
we
finde
Christ
his
death
powerfull
in
vs
,
to
the
mortification
of
our
owne
wicked
willes
and
carnall
affections
,
that
we
are
as
dead
men
,
in
regard
of
loue
and
and
affection
to
earthly
things
,
then
indeed
wee
haue
fellowship
,
and
part
with
Christ
in
his
death
to
our
comfort
,
but
if
our
hearts
and
mindes
bee
as
quicke
and
ready
,
as
liuely
as
euer
they
were
to
meditate
and
thinke
of
,
to
loue
and
desire
earthly
things
,
and
as
strongly
carried
after
,
and
set
on
those
things
;
whatsoeuer
wee
say
or
pretend
,
it
skils
not
,
the
truth
is
,
we
are
neither
partakers
of
the
death
of
Christ
,
nor
haue
any
liuely
hope
of
a
better
life
.
Oh
that
wicked
worldlings
whose
hearts
are
glued
to
the
world
,
and
to
the
things
of
this
world
,
would
but
duly
consider
this
,
that
the
setting
of
their
hearts
on
the
honours
,
pleasures
,
profites
and
preferments
of
this
life
is
a
plaine
testimonie
that
they
haue
no
part
in
the
death
of
Christ
;
indeede
it
is
not
possible
to
be
altogether
voyd
of
all
affection
to
the
things
of
this
life
,
so
long
as
wee
are
in
the
body
,
such
is
our
corruption
,
and
the
things
themselues
are
needfull
for
the
maintenance
and
wellbeing
of
the
bodie
in
this
world
,
yet
take
this
with
you
,
if
wee
bee
dead
with
Christ
,
if
wee
haue
part
with
him
in
the
power
of
his
death
,
certainely
our
hearts
will
euery
day
more
and
more
be
weaned
,
&
withdrawn
from
the
loue
,
and
liking
of
the
things
of
this
earth
,
and
more
and
more
be
set
on
things
heauenly
,
and
therefore
it
is
a
dangerous
case
,
when
men
and
women
grow
old
,
and
in
respect
of
their
bodies
are
decrepit
,
decayed
and
halfe
dead
,
and
haue
one
foot
as
it
were
in
the
graue
,
if
then
their
hearts
bee
more
wedded
to
the
world
,
and
set
on
earthly
things
,
and
if
then
they
bee
more
greedy
of
the
things
of
this
life
,
without
question
,
that
is
a
dangerous
case
,
it
is
a
signe
that
they
neuer
had
part
in
the
power
of
Christ
his
death
,
for
that
would
make
their
affections
together
with
their
bodie
,
by
little
and
little
,
to
die
to
the
things
of
this
world
,
and
let
vs
know
,
that
if
we
haue
no
part
in
the
power
of
Christ
his
death
,
we
can
haue
no
comfort
in
the
merit
of
it
,
Gal.
6.14
,
God
forbid
(
sayth
the
Apostle
)
that
I
should
reioyce
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
,
and
marke
what
followes
,
whereby
the
world
is
crucified
vnto
mee
,
and
I
vnto
the
world
:
where
he
shewes
plainely
in
the
generall
,
that
none
can
truely
glory
in
the
crosse
of
Christ
,
but
only
they
who
by
the
power
of
it
are
dead
to
the
world
,
and
the
world
to
them
,
as
for
others
that
feele
not
that
power
,
they
can
no
more
glory
in
the
crosse
of
Christ
,
then
a
man
may
glory
of
the
victory
his
Prince
hath
gotten
ouer
enemies
,
himselfe
in
the
meane
time
beeing
a
vassall
,
and
slaue
vnto
them
,
let
this
bee
thought
on
by
as
many
as
finde
their
hearts
wholly
or
chiefely
set
on
earthly
thinges
,
and
let
it
stirre
vs
vp
neuer
to
rest
till
wee
finde
,
and
feele
Christ
his
death
powerfull
in
vs
,
to
weane
vs
from
the
loue
of
the
things
of
this
life
,
yea
,
though
wee
haue
abundance
of
them
,
and
hold
,
and
enioy
them
,
yet
let
not
our
hearts
bee
set
on
them
,
the
Papists
say
it
is
a
state
of
perfection
to
haue
nothing
to
doe
with
the
things
of
this
life
,
now
that
is
but
a
fancy
,
it
is
rather
a
state
of
perfection
,
Note
.
or
comming
neere
to
perfection
(
for
we
are
not
to
dreame
of
any
absolute
perfection
in
this
life
)
in
the
middest
of
the
abundance
of
the
things
of
this
life
,
not
to
haue
our
hearts
set
vpon
them
.
The
next
thing
we
are
to
consider
in
this
verse
is
in
these
words
,
(
your
life
is
hid
.
)
Hence
we
are
giuen
to
vnderstand
thus
much
,
that
the
happinesse
,
and
glory
,
The
happines
and
glory
of
true
beleeuers
prepared
for
thē
in
the
life
to
come
is
altogether
hid
from
the
eye
of
the
world
.
the
comfort
and
ioy
vnspeakeable
and
glorious
as
the
Apostle
Peter
cals
it
,
1.
Pet
.
1.8
.
of
true
beleeuers
begun
in
this
life
,
and
to
be
made
perfect
in
the
life
to
come
,
is
a
thing
altogether
hid
from
the
eye
of
the
world
,
the
world
hath
no
manner
of
sight
nor
apprehension
,
nor
vnderstanding
of
it
,
no
not
so
much
as
a
glimps
of
the
world
sees
the
outside
of
a
true
beleeuer
,
his
face
,
his
countenance
,
his
outward
gesture
and
behauiour
,
and
his
visible
state
and
condition
in
the
world
,
but
they
neither
see
nor
conceiue
the
beauty
,
and
glorie
that
is
within
,
as
it
is
sayd
of
the
Church
:
Psal
.
45.13
.
She
is
all
glorious
within
,
and
that
glory
the
world
sees
not
,
and
as
Eliphas
sayth
,
Iob
.
22.20
.
our
substance
is
hid
,
men
of
the
world
may
see
the
colour
&
outward
skin
of
true
beleeuers
,
but
they
cannot
diue
into
the
substance
of
their
happines
,
and
comfort
begun
in
this
life
,
to
be
made
perfect
in
the
life
to
com
.
One
reason
of
this
is
giuen
by
Saint
Iohn
.
1.3.1
.
namely
this
,
because
the
world
knowes
not
God
,
behold
(
sayth
he
)
what
loue
the
father
hath
shewed
on
vs
that
we
should
bee
called
the
sonnes
of
God
,
for
this
cause
the
worlde
knoweth
you
not
,
because
it
knoweth
not
him
)
it
knowes
not
God
to
bee
a
grations
father
to
his
children
,
nor
Gods
dealing
with
his
children
,
and
therefore
it
knoweth
not
their
adoption
,
their
happinesse
,
and
the
inheritance
hee
hath
prouided
for
them
,
and
the
comfort
he
hath
begun
in
their
heart
,
in
this
life
,
and
will
perfect
in
the
life
to
come
.
Againe
,
true
inward
comfort
in
the
heart
,
is
a
thing
strange
and
vnknowen
to
men
of
the
world
,
they
are
not
acquainted
with
it
,
they
neuer
felt
it
in
themselues
,
and
therefore
it
is
not
possible
,
they
should
discerne
or
take
knowledge
of
it
in
others
.
First
therefore
this
may
discouer
vnto
vs
whence
it
is
,
that
wicked
prophane
persons
,
doe
hold
the
true
seruice
of
God
performed
by
true
beleeuers
a
most
vnprofitable
thing
,
Whence
it
is
that
prophane
persons
doe
hold
the
true
seruice
of
God
which
true
beleeuers
yeeld
vnto
him
a
most
vnprofitable
thing
.
yea
the
greatest
drudgery
in
the
world
,
and
the
life
of
a
true
Christian
,
the
most
heauy
dumpish
and
most
vncomfortable
life
that
possible
can
be
,
heere
is
the
reason
of
it
,
they
haue
not
eyes
to
see
the
comfort
of
that
life
,
it
is
hid
from
them
,
and
they
iudge
other
men
by
themselues
,
they
thinke
no
prison
so
irkesome
as
the
Church
,
no
toile
more
painefull
then
prayer
,
hearing
the
word
,
receiuing
the
Sacraments
,
they
hold
no
bondage
so
greeuous
,
as
restraint
from
sinfull
and
vngodly
courses
,
yea
,
as
the
Apostle
Peter
sayth
.
1.4.4
.
it
seemes
strange
to
them
,
that
true
beleeuers
runne
not
to
the
same
excesse
of
riot
with
them
,
therefore
they
thinke
no
misery
so
bitter
,
Comfort
and
encouragement
of
true
beleeuers
against
the
scorne
and
contempt
that
is
cast
vpon
them
by
the
wicked
world
.
as
sound
and
sincere
profession
of
the
Gospell
,
because
(
indeed
)
they
haue
no
apprehension
of
the
comfort
of
that
life
.
Againe
,
for
further
vse
of
this
poynt
,
let
the
consideration
of
it
arme
all
true
beleeuers
against
scorne
and
contempt
cast
vpon
them
,
by
the
wicked
and
prophane
of
the
world
,
they
are
euer
censuring
true
beleeuers
,
deriuing
their
profession
,
and
insulting
ouer
their
meane
and
miserable
condition
(
and
as
they
thinke
of
it
)
&
stick
not
to
say
What
difference
(
I
pray
you
)
is
betweene
them
and
vs
,
but
onely
this
;
we
see
they
thriue
not
so
well
in
the
world
,
they
are
many
waies
crossed
,
yea
,
sometimes
they
say
,
they
can
speake
by
experience
,
themselues
haue
beene
professors
as
forward
as
others
,
and
yet
yet
neuer
got
good
by
it
,
as
the
Prophet
brings
in
the
wicked
of
his
time
quarrelling
and
saying
,
Mal
.
3.14
.
It
is
in
vaine
to
serue
God
.
Alas
poore
soules
,
let
them
alone
,
let
not
this
discourage
any
one
that
truely
feares
God
,
let
vs
consider
that
they
haue
no
vnderstanding
of
the
happinesse
and
comfort
of
true
beleeuers
;
a
sinner
●●nnot
disc●rne
the
happinesse
of
a
true
Christian
,
nor
conceiue
how
God
deales
with
him
,
he
is
a
meere
stranger
to
his
ioy
and
comfort
,
the
Manna
hee
feeds
on
is
hidden
,
Reuel
.
2.17
.
Therefore
let
not
the
murmuring
,
or
the
scorne
of
wicked
and
prophane
persons
,
preuaile
in
the
eares
,
or
hearts
or
of
any
that
haue
vnderstanding
.
One
thing
more
note
we
from
hence
,
namely
this
.
That
perfection
of
happinesse
and
holinesse
,
is
in
great
measure
hid
from
true
beleeuers
themselues
,
Perfection
of
happinesse
&
holinesse
is
in
great
part
hid
from
true
beleeuers
themselues
.
though
they
haue
the
beginnings
of
it
,
yet
the
fulnesse
of
it
doth
not
appeare
to
them
,
1
Ioh
.
3.2
.
Saint
Iohn
saith
plainely
,
That
now
we
are
the
sonnes
of
God
,
but
yet
it
doth
not
appeare
what
we
shall
be
.
And
Rom.
8.23.24
.
We
which
haue
the
first
fruits
of
the
spirit
,
euen
we
doe
sigh
in
our selues
,
wa●ing
for
the
adoption
,
euen
the
redemption
of
our
body
.
We
ought
therefore
with
patience
to
wait
for
the
accomplishment
of
our
happinesse
and
holinesse
,
we
are
not
to
thinke
(
as
the
wicked
doe
)
that
there
is
no
profit
in
seruing
the
Lord
,
We
are
patiently
to
waite
for
the
accomplishment
of
our
hapinesse
and
holinesse
.
vnlesse
we
haue
present
preferment
in
this
world
,
our
principal
pay
wil
be
in
the
life
to
come
,
we
haue
part
in
hand
by
grace
in
our
soules
,
in
this
life
,
and
the
rest
is
behinde
till
the
pay
day
in
the
world
to
come
;
yea
,
let
all
Gods
children
heerein
comfort
themselues
,
they
groane
vnder
the
burden
of
their
sinnes
,
and
feele
the
want
of
holinesse
,
let
them
know
that
in
this
life
,
Note
they
shall
neuer
feele
holinesse
,
as
they
feele
sinne
;
it
is
an
excellent
place
to
this
purpose
,
the
Apostle
there
saith
,
Gal.
5.5
.
That
through
the
spirit
we
waite
for
the
hope
of
righteousnesse
through
faith
:
that
is
,
for
full
reuelation
of
righteousnesse
imputed
,
and
for
the
accomplishment
of
the
effect
of
it
(
namely
)
sanctification
,
we
are
to
waite
for
it
through
faith
;
if
wee
haue
the
first
fruits
of
the
spirit
(
namely
)
an
hatred
of
our
owne
sinne
,
a
purpose
of
not
sinning
,
and
the
true
feare
of
God
in
our
hearts
;
let
vs
comfort
our selues
in
that
,
and
waite
for
fulnesse
of
grace
and
holinesse
in
the
life
to
come
,
as
yet
perfection
of
holinesse
is
hid
from
vs
,
in
time
it
shal
be
reuealed
,
and
we
shall
come
vnto
it
.
Come
wee
to
the
manner
,
how
the
life
of
true
beleeuers
is
hid
,
expressed
by
the
Apostle
in
these
words
(
with
Christ
)
that
is
no
otherwise
then
Christ
is
now
hid
,
who
sits
at
the
right
hand
of
his
father
,
and
is
hid
from
the
bodily
eies
of
all
that
liue
on
the
earth
:
to
omit
that
which
hence
may
be
gathered
,
that
our
happinesse
shall
not
be
hid
for
euer
,
but
in
time
be
reuealed
,
because
it
is
hid
as
Christ
is
now
hidde
,
who
in
time
shall
shew
himselfe
from
heauen
in
glorie
of
that
wee
shall
more
fitly
speake
in
the
next
verse
.
Obserue
we
from
these
words
onely
thus
much
.
That
the
Lord
Iesus
is
now
in
heauen
hid
from
the
bodilie
eies
of
all
that
liue
on
the
earth
,
Christ
now
in
heauen
is
hid
from
the
bodily
eies
of
all
that
liue
on
the
face
of
the
earth
.
the
Saints
in
heauen
in
their
soules
now
see
Christ
as
he
is
in
fulnesse
of
glory
,
and
in
their
soules
they
haue
immediate
fellowship
with
him
,
according
to
that
wish
of
the
Apostle
,
Phil
.
1.23
.
and
after
the
generall
resurrection
,
they
shall
see
him
with
their
bodily
eies
likewise
,
but
he
is
yet
hid
from
vs
now
liuing
in
this
world
,
we
see
him
not
with
our
bodily
eies
,
for
as
the
Apostle
saith
,
2.
Cor
.
5.6
.
While
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
.
He
is
absent
from
vs
in
his
body
,
and
we
are
absent
from
him
,
and
we
see
him
not
,
he
is
ascended
into
heauen
,
and
as
Peter
saith
Act.
3.21
.
Heauen
must
containe
him
untill
the
time
that
all
things
be
restored
.
Christ
hath
beene
seene
of
some
whiles
they
liued
heere
in
this
world
,
as
of
Stephen
,
Act.
7.55
.
and
of
Paul
in
his
iourney
.
Act.
9.
Let
this
be
granted
,
that
Christ
was
seene
of
some
,
yet
liuing
in
this
world
,
yet
wee
must
know
their
sight
of
Christ
was
extraordinarie
;
and
againe
it
can
neuer
bee
prooued
that
they
saw
him
out
of
heauen
,
the
text
is
plaine
,
that
Stephen
looked
stedfastly
into
heauen
,
and
that
Christ
also
spake
to
Paul
from
heauen
,
from
whence
the
glorious
light
shined
and
yet
a
learned
Papist
in
a
booke
latelie
published
takes
on
him
by
warrant
of
that
apparision
of
Christ
to
Paul
Acts
9.
to
prooue
that
Christ
his
bodie
(
de
facto
)
that
is
,
actually
,
hath
beene
in
two
places
at
once
,
but
hee
can
neuer
from
thence
euince
it
,
either
by
plaine
euidence
,
or
good
consequent
;
doubtlesse
that
apparision
was
from
heauen
,
Christ
still
being
in
heauen
,
and
it
was
extraordinarie
,
and
we
are
to
hold
it
for
a
truth
,
that
Christ
is
now
in
heauen
hid
from
the
eies
of
all
that
liue
on
the
earth
:
and
let
vs
make
this
vse
of
it
.
Seeing
it
is
so
,
that
Christ
is
hid
from
our
bodilie
eie
,
let
vs
labour
to
see
him
with
a
spirituall
eie
,
euen
with
the
eie
of
faith
,
as
the
Apostle
Pet
.
1.
Epist.
1.8
.
saith
,
We
must
labour
to
see
Christ
now
hid
from
our
bodily
eies
with
a
spirituall
eie
of
faith
.
Labour
that
we
may
beleeue
in
him
though
we
see
him
not
.
Now
because
euerie
one
will
thinke
with
himselfe
,
surely
this
lesson
is
soone
learned
,
though
I
see
not
Christ
with
my
bodilie
eie
,
yet
I
doe
eie
,
and
looke
on
him
by
faith
,
and
heerein
the
Deuill
doth
delude
many
a
poore
soule
,
making
it
thinke
it
doth
eie
Christ
by
faith
,
when
indeed
it
doth
not
,
that
we
be
not
therefore
heerein
deceiued
.
We
must
know
that
we
are
to
eie
Christ
by
faith
,
How
we
are
to
eie
Christ
by
faith
.
as
hee
is
set
before
vs
to
bee
looked
on
in
the
word
and
Sacraments
,
for
so
is
Christ
the
proper
obiect
of
faith
,
wee
are
to
looke
on
him
by
faith
as
as
a
perfect
mediator
,
God
and
man
in
one
person
,
and
so
to
eie
the
vertue
and
sufficiency
of
his
meritorious
obedience
both
actiue
and
passiue
,
euen
the
merit
both
of
his
fulfilling
of
the
Law
in
his
life
,
and
of
his
suffering
the
cursed
death
of
the
Crosse
,
for
this
is
Christ
propounded
,
and
set
before
vs
to
bee
looked
on
in
the
word
and
Sacraments
,
many
an
ignorant
person
thinks
hee
doth
eie
Christ
by
faith
,
when
hee
hath
onelie
a
generall
and
confused
notion
of
Christ
,
hee
liuing
in
the
bosomc
of
the
Church
cannot
choose
but
heare
of
Christ
,
but
he
hath
no
vnderstanding
of
the
personall
vnion
of
his
Godhead
and
manhood
,
and
hee
is
not
able
to
distinguish
betweene
his
actiue
and
passiue
obedience
,
and
he
knowes
not
whence
it
is
,
that
Christ
his
obedience
is
of
infinite
merite
and
sufficiencie
;
well
,
thus
are
wee
to
eie
Christ
by
faith
,
euen
as
a
perfect
mediator
,
God
,
and
man
,
in
one
person
;
and
so
the
infinite
value
and
merit
of
his
obedience
,
both
actiue
and
pasiue
;
and
if
we
doe
thus
by
faith
eie
Christ
,
without
question
,
that
is
vnto
vs
a
ground
of
liuely
comfort
,
wee
then
see
Christ
,
and
in
him
vnspeakeable
ioy
and
comfort
,
that
curse
of
the
Law
,
and
condemnation
remoued
,
our
sinnes
washed
away
in
his
bloud
,
and
that
wee
in
him
haue
right
and
title
to
all
the
comforts
of
the
Saints
of
God
in
this
life
and
for
euer
,
and
if
we
doe
not
thus
see
Christ
to
our
comfort
,
certainely
we
shall
one
day
see
him
to
our
euerlasting
confusion
.
Come
we
now
to
the
last
words
of
this
verse
,
wherein
the
Apostle
doth
expresse
,
in
whom
the
happy
life
of
true
beleeuers
is
hid
(
namely
)
(
in
God
)
and
before
I
come
to
that
I
chiefelie
intend
to
stand
on
in
handling
of
these
words
I
hold
it
not
amisse
,
vpon
occasion
of
these
words
,
to
discouer
A
popish
shift
discouered
.
a
shift
that
the
Papists
haue
deuised
to
vphold
their
intercession
of
Saints
,
and
their
praiers
to
Saints
departed
;
they
beeing
pressed
by
vs
after
this
manner
,
that
to
pray
to
them
,
is
to
ascribe
vnto
them
,
that
which
is
proper
to
God
alone
,
euen
to
know
the
hearts
and
inward
desires
of
men
.
They
answer
,
that
Saints
in
heauen
do
clearely
behold
God
,
and
see
him
face
to
face
,
now
(
say
they
)
God
containeth
all
things
in
himselfe
,
yea
the
inward
comfort
that
is
in
the
hearts
of
true
beleeuers
in
this
life
;
and
therefore
,
though
Saints
departed
do
not
see
the
secrets
of
our
hearts
,
as
they
are
in
our
hearts
,
yet
being
present
to
the
face
of
God
,
they
doe
behold
in
it
all
things
,
as
it
were
in
a
most
cleere
glasse
,
this
is
their
shift
which
indeed
is
a
meere
forgerie
,
and
a
vaine
deuise
of
an
idle
braine
,
without
all
warrant
of
the
word
of
God
,
wee
finde
it
not
in
any
place
of
Scripture
,
that
the
Saints
in
heauen
,
beholding
God
face
to
face
,
doe
in
him
,
as
in
a
glasse
see
the
comfort
that
is
in
the
hearts
of
true
beleeuers
,
which
the
Apostle
here
saith
is
in
hid
God
,
and
other
things
said
,
or
done
on
the
earth
,
that
conceit
is
contrarie
to
the
Scripture
which
teacheth
that
God
alone
searcheth
the
hearts
,
and
secret
thoughts
of
men
,
and
we
finde
that
the
Angels
who
he
hold
the
face
of
God
in
heauen
,
are
notwithstanding
ignorant
of
many
things
,
as
of
the
wisdome
of
God
,
in
calling
and
sauing
the
Gentiles
,
Ephes
.
3.10
.
and
of
the
day
of
Iudgement
,
and
they
know
not
the
thoughts
of
mens
hearts
,
vnlesse
it
please
God
by
speciall
dispensation
to
reueale
them
vnto
them
,
the
Lord
vsing
their
ministrie
for
the
good
of
his
chosen
,
much
lesse
doe
Saints
departed
know
them
,
whom
the
Lord
neuer
vseth
as
ministring
Spirits
,
as
hee
doth
the
good
Angels
,
and
if
Saints
departed
did
,
or
might
,
know
things
done
or
said
heere
on
the
earth
,
as
well
as
God
,
yet
it
followes
not
,
that
therefore
we
should
pray
to
them
,
hauing
neither
commandement
,
nor
promise
,
nor
example
in
Scripture
,
to
warrant
such
kinde
of
praier
;
wee
see
then
that
this
is
but
a
meere
shift
of
the
Papists
to
blinde
the
world
withall
,
that
the
Saints
in
heauen
behold
the
face
of
God
,
and
in
him
see
all
things
,
and
that
therefore
we
may
pray
to
them
.
Now
in
that
the
Apostle
saith
,
that
the
life
of
true
beleeuers
is
hid
in
God
,
wee
are
giuen
to
vnderstand
thus
much
.
That
the
happinesse
and
comfort
of
true
beleeuers
,
begunne
in
this
life
to
be
made
perfect
in
the
life
to
come
,
The
happines
and
comfort
of
true
beleeuers
is
laid
vp
in
the
grace
,
mercie
,
and
power
of
God
.
and
laide
vp
in
the
gracious
and
powerfull
hand
of
God
;
it
is
hid
in
his
grace
,
mercy
,
and
power
,
for
indeed
it
resteth
in
the
gracious
promise
of
God
,
by
his
free
promise
they
haue
right
vnto
it
,
and
hold
it
,
and
as
the
Apostle
Peter
saith
,
1.
Epist.
1.5
.
They
are
kept
by
the
power
of
God
through
faith
vnto
saluation
.
Their
eternall
happinesse
is
kept
for
them
,
and
they
kept
for
it
,
and
both
of
them
by
the
power
of
God
.
And
hence
it
is
that
God
is
said
to
bee
the
God
of
consolation
,
Rom.
15.5
.
as
indeed
the
fountaine
and
storehouse
of
all
true
comfort
:
and
hence
it
is
,
that
the
Apostle
saith
,
1.
Tim
.
6.16
.
That
he
onely
hath
immortality
,
and
dwelleth
in
the
light
that
none
can
attaine
vnto
.
He
onely
hath
immortall
and
eternall
life
of
glory
in
himselfe
by
nature
and
doth
giue
it
to
whom
he
will
,
and
hee
will
giue
it
in
time
to
all
true
beleeuers
.
Now
this
is
of
excellent
vse
.
First
,
hence
we
are
taught
,
where
we
are
to
seeke
,
and
to
looke
for
life
,
breathing
and
true
comfort
in
time
of
any
distresse
,
Wee
are
to
seeke
and
to
looke
for
life
and
true
comfort
in
all
our
distresses
at
the
hand
of
God
.
euen
at
the
hand
of
God
who
onely
hath
it
in
his
keeping
,
it
is
neither
men
nor
Angels
that
of
themselues
can
giue
it
vnto
vs
,
but
onlie
God
▪
Whither
will
a
man
that
needs
anything
goe
,
but
where
he
knowes
supply
is
to
bee
had
?
If
hee
neede
but
water
he
will
goe
to
the
Well
or
Conduit
:
so
we
in
time
of
sickenesse
or
any
other
distresse
,
standing
in
neede
of
comfort
,
are
to
goe
to
God
,
in
whose
hand
is
laid
vp
the
happinesse
,
and
comfort
of
all
his
children
,
and
wee
are
by
earnest
supplication
and
praier
,
to
sue
for
it
at
his
hand
,
and
then
doubtlesse
(
if
we
be
in
the
number
of
those
,
to
whom
his
promise
belongs
)
we
shall
not
faile
to
obtaine
it
,
through
his
promise
,
the
Lord
is
become
a
voluntarie
debter
vnto
vs
,
and
our
comfort
being
laide
vp
in
his
promise
,
and
wee
suing
to
him
according
to
his
promise
,
and
resting
our selues
on
his
promise
,
we
cannot
misse
of
it
in
time
of
neede
,
and
wee
are
not
to
doubt
of
it
;
for
God
is
faithfull
who
hath
made
the
promise
,
Heb
.
10.23
.
If
God
can
be
vnfaithfull
,
then
doubt
of
comfort
in
time
of
need
,
but
that
is
vnpossible
that
God
should
bee
vnfaithfull
,
therefore
make
no
question
of
it
,
but
wee
shall
find
it
in
time
of
neede
:
and
consider
further
with
thy selfe
,
dost
thou
beleeue
there
is
eternall
happinesse
,
and
comfort
in
heauen
,
laid
vp
for
thee
in
the
hand
of
the
Lord
?
and
wilt
thou
then
doubt
whether
there
be
comfort
for
thee
in
his
hand
in
time
of
this
life
,
and
in
this
world
,
or
no
?
Oh
let
it
be
farre
from
thee
,
remember
that
God
is
faithfull
,
as
the
Apostle
saith
,
1
Cor
.
10.13
.
and
will
not
suffer
thee
to
be
tried
aboue
thy
strength
,
but
will
either
inable
thee
to
beare
thy
triall
with
comfort
,
or
giue
thee
deliuerance
out
of
it
as
shall
be
best
for
his
glory
,
and
thy
good
.
Againe
,
is
it
so
that
the
happinesse
,
and
comfort
of
true
beleeuers
is
laid
vp
in
the
gracious
hand
of
God
.
The
happines
and
comfort
of
t●ue
beleeuers
is
in
a
sure
hand
being
laid
vp
in
the
glorious
hand
of
God
.
Then
let
vs
know
that
it
is
kept
most
safe
and
sure
;
at
the
first
God
trusted
man
with
his
owne
happinesse
,
and
hee
wittingly
and
willingly
lost
it
,
but
now
it
is
kept
in
the
hand
of
God
,
and
therefore
it
is
most
safe
,
as
the
Apostle
saith
,
2.
Tim
.
1.12
.
Hee
is
able
to
keepe
that
which
is
committed
vnto
him
,
&c.
Yea
,
the
happinesse
,
and
true
comfort
of
true
beleeuers
is
so
safely
kept
in
the
hand
of
God
,
that
neither
the
fraude
nor
force
of
the
world
,
or
the
Deuill
without
,
not
the
flesh
within
,
can
depriue
them
of
it
,
though
the
deuill
and
his
instruments
,
maliciously
purpose
by
their
vexations
,
to
make
Gods
children
miserable
,
yet
can
they
nor
do
it
,
they
cannot
come
neere
their
happines
,
it
is
not
only
hid
from
their
eies
that
they
cannot
see
it
,
to
hurt
it
,
but
it
is
hid
in
God
,
whom
they
neither
can
,
nor
dare
assault
;
yea
that
which
Gods
children
hold
it
by
,
is
hid
from
them
euen
the
hope
of
true
beleeuers
,
as
an
Ancre
is
cast
within
the
vaile
of
heauen
,
Heb
.
6.19
.
If
then
wee
haue
in
vs
the
beginnings
of
heauenly
life
and
comfort
,
let
vs
assure
our selues
,
we
shall
neuer
bee
depriued
of
it
,
the
fulnesse
and
perfection
of
that
comfort
is
laid
vp
in
the
powerfull
hand
of
God
,
and
nothing
is
able
to
wrest
or
wring
it
out
of
his
hand
,
indeed
if
it
were
committed
to
our
trust
,
and
left
in
our
hands
,
to
hold
or
to
loose
,
wee
had
iust
cause
(
as
the
Papists
teach
)
to
doubt
of
the
holding
of
it
,
but
wee
must
remember
,
it
is
laid
vp
in
the
gracious
hand
of
God
,
euen
in
the
promise
of
God
,
who
cannot
lie
,
and
it
is
built
one
the
eternall
loue
of
God
from
which
nothing
can
deuide
vs
,
Rom.
8.39
.
and
vpon
the
vnchangeable
decree
of
God
,
that
stands
fast
for
euermore
,
and
therefore
the
assurance
of
eternall
happinesse
wrought
in
the
hearts
of
true
beleeuers
,
is
built
on
a
rocke
which
neuer
shall
be
shaken
.
VER
.
4.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
yee
also
appeare
with
him
in
glory
.
In
this
Verse
our
Apostle
makes
knowne
to
the
Colossians
beleeuing
in
Christ
,
the
time
when
their
happy
life
,
now
hid
in
God
,
shall
be
fully
reuealed
(
namely
)
At
the
appearance
of
the
Lord
Iesus
when
Christ
shall
appeare
;
then
saith
the
Apostle
,
Shall
yee
also
appeare
with
him
in
glory
.
Then
shall
your
happy
life
appeare
,
and
so
hee
doth
preuent
a
secret
demand
the
Colossians
might
haue
made
;
for
they
might
haue
said
,
you
tell
vs
our
happy
life
is
hidde
with
Christ
in
God
,
but
when
shall
we
haue
that
life
,
and
when
shall
it
bee
manifested
,
our
Apostle
answers
,
when
Christ
shall
appeare
,
then
it
shall
be
manifested
.
Now
this
is
not
barely
expounded
,
that
at
the
appearance
of
Christ
,
their
happy
life
shall
appeare
,
but
it
is
further
amplified
.
1
First
,
by
a
description
of
Christ
.
That
he
is
the
life
of
true
beleeuers
,
When
Christ
which
is
our
life
shall
appeare
.
2
And
then
by
a
description
of
their
state
and
condition
,
in
respect
of
that
happinesse
and
glory
,
that
then
shal
be
giuen
them
.
That
they
shall
then
be
inuested
with
it
,
and
appeare
whith
Christ
most
glorious
:
Then
shall
yee
also
appeare
with
him
in
glorie
.
Wee
see
then
,
the
Apostle
heere
makes
knowne
the
time
when
the
happinesse
and
glory
of
true
beleeuers
,
shall
bee
manifested
(
namely
)
When
Christ
shall
appeare
.
And
hee
describes
Christ
to
bee
the
life
of
true
beleeuers
.
And
he
sets
downe
the
state
of
true
beleeuers
,
in
respect
of
that
glory
that
then
shall
be
giuen
them
,
that
they
then
shall
bee
possessed
of
it
,
and
appeare
with
Christ
in
glorie
.
Come
we
now
to
the
words
of
this
verse
,
and
first
of
these
words
(
When
Christ
which
is
our
life
shall
appeare
.
Interpretation
.
(
When
)
the
originall
word
heere
translated
(
When
)
hath
an
indefinite
signification
,
it
properly
signifies
,
whensoeuer
,
at
what
time
soeuer
,
sooner
,
or
latter
:
(
our
life
)
the
Apostle
said
before
,
yee
are
dead
,
and
your
life
&c.
and
it
might
seeme
hee
should
haue
so
continued
his
speech
in
the
second
person
(
Yee
)
but
heere
he
changeth
his
tearme
and
saith
(
our
life
)
meaning
the
life
of
vs
Iewes
,
and
of
you
Gentiles
,
when
Christ
the
life
of
all
beleeuers
both
Iewes
and
Gentiles
(
life
)
the
word
(
life
)
is
put
by
a
Metonimy
,
by
an
vsuall
manner
of
speach
in
Scripture
,
for
the
Author
and
matter
of
spirituall
and
heauenly
life
,
for
it
is
Christ
that
is
the
efficient
cause
of
our
spirituall
life
,
and
in
him
it
consisteth
,
and
thus
himselfe
saith
,
Iohn
11.25
.
I
am
the
resurrrection
,
and
the
life
.
That
is
,
I
am
the
author
both
of
this
life
,
and
the
life
to
come
,
I
raise
vp
the
body
from
death
to
life
,
I
quicken
in
this
life
by
the
life
of
grace
,
and
I
giue
eternall
life
in
the
world
to
come
.
(
Shall
appeare
)
that
is
,
shall
shew
himselfe
from
heauen
in
his
glory
,
as
it
is
,
Math
.
25.31
.
shall
come
the
second
time
in
glorie
to
iudge
the
world
,
and
thus
doth
the
Apostle
plainlie
expound
himselfe
,
2.
Tim
.
4.8
.
where
he
saith
,
Hencefoorth
is
laid
vp
for
me
the
Crowne
of
righteousnesse
,
which
the
Lord
the
righteous
iudge
shall
giue
me
at
that
day
:
that
is
at
the
day
of
iudgement
,
and
then
he
addes
further
,
and
not
vnto
me
onely
,
but
vnto
all
them
also
that
loue
his
appearing
:
where
we
see
he
makes
Christ
his
comming
to
iudgement
and
his
appearing
all
one
,
thus
then
we
are
to
vnderstand
these
words
,
as
if
the
Apostle
had
said
:
Whensoeuer
Christ
who
is
the
author
,
and
matter
of
the
spirituall
life
of
all
true
beleeuers
,
both
of
Iewes
and
Gentiles
,
shall
shew
himselfe
from
heauen
in
his
glory
to
iudge
the
world
,
thcn
shall
yee
also
appeare
with
him
in
glory
.
First
obserue
we
heere
that
the
Apostle
speaking
of
the
appearance
of
Christ
to
iudgement
,
he
speakes
indefinitly
he
doth
not
define
the
time
,
he
sets
not
downe
any
certaine
day
,
moneth
,
yeare
,
or
age
,
when
Christ
shall
appeare
to
iudgement
,
but
he
saith
whensoeuer
Christ
shall
appeare
.
Hence
we
are
plainely
taught
thus
much
.
That
the
time
of
Christ
his
comming
to
iudgement
is
to
vs
vncertaine
,
The
time
of
Christs
comming
to
iudgement
is
to
vs
vncertaine
.
no
man
can
set
downe
the
certane
time
of
his
appearance
,
no
man
knowes
certanly
when
it
shall
bee
,
and
for
this
we
haue
Christ
his
owne
warrant
.
Matth
.
24.36
.
Of
that
day
and
houre
knoweth
no
man
.
Yea
,
hee
adds
further
,
Mark
13.32
.
Of
that
day
and
houre
knoweth
no
man●
no
,
not
the
Angels
which
are
in
heauen
,
neither
the
Sonne
himselfe
,
saue
the
Father
.
Which
may
be
vnderstood
,
either
as
Christ
is
man
,
or
as
he
was
then
in
the
state
of
humiliation
in
the
forme
of
a
seruant
,
howsoeuer
wee
vnderstand
it
,
hence
it
is
cleare
,
that
the
day
and
time
of
Christ
his
appearance
to
iudgement
is
vncertaine
,
both
to
men
and
Angels
,
neither
men
,
nor
Angels
,
can
define
the
certaine
time
of
his
comming
to
Iudgement
.
First
therefore
,
we
are
not
curiously
to
search
into
the
time
of
Christ
his
comming
to
iudgement
,
Wee
are
not
curiously
to
search
into
the
time
of
Christ
his
comming
to
iudgement
.
howsoeuer
by
the
foregoing
signes
of
it
beeing
fulfilled
,
and
come
to
passe
,
we
may
know
it
not
to
be
farre
off
:
yet
we
are
not
to
take
on
vs
to
know
the
certaine
day
,
and
houre
,
no
,
not
the
moneth
,
yeere
,
or
age
when
Christ
will
come
to
iudgement
,
that
is
not
reuealed
in
the
Scripture
,
and
it
is
curiositie
to
search
into
it
.
Againe
it
is
so
that
the
signe
of
Christ
his
comming
to
iudgem●nt
is
to
vs
vncertaine
;
then
we
are
to
liue
in
continuall
expectance
of
it
,
Wee
are
to
liue
in
continuall
expectance
of
Christ
his
comming
to
iudgement
.
Note
.
and
to
follow
the
counsell
of
Christ
,
Luke
2●
.
34
.
Euen
to
take
heede
to
ourselues
,
lest
that
day
come
vpon
vs
at
vnawares
.
Where
by
the
way
obserue
,
that
the
day
of
iudgement
is
like
to
surprise
and
come
vnawares
on
them
,
that
are
giuen
ouer
to
sensuall
pleasures
,
or
drowned
in
the
cares
of
this
life
,
but
in
regard
of
the
vncertaine
time
of
Christ
his
comming
to
iudgement
,
it
concernes
vs
euery
day
to
looke
for
it
,
and
to
make
account
of
euery
present
day
,
as
of
the
day
of
his
comming
.
For
as
one
saith
well
,
the
last
day
is
therefore
vnknowne
,
that
wee
might
bee
ready
euery
day
,
and
howsoeuer
wee
cannot
exactly
make
account
of
Christ
his
comming
to
the
generall
iudgement
,
yet
wee
may
well
reckon
on
the
Lord
commings
vnto
vs
by
death
,
and
of
the
day
of
our
particular
iudgement
,
we
may
well
reckon
of
that
not
to
be
farre
of
,
we
see
the
yongest
and
strongest
come
as
soone
to
the
graue
as
the
weakest
,
and
most
aged
,
and
let
vs
know
that
as
death
leaues
vs
,
so
shall
iudgement
finde
vs.
Saul
,
Note
.
Iudas
,
and
Kain
,
died
long
since
desperatly
,
and
the
Lord
at
his
comming
,
shall
finde
them
in
the
same
state
;
and
so
it
will
be
with
thee
,
in
what
state
soeuer
thou
diest
,
so
shall
the
Lord
finde
thee
at
his
comming
to
Iudgement
,
therefore
make
ready
for
death
,
make
account
of
it
euery
houre
.
How
is
that
will
some
say
?
I
answer
,
looke
what
thou
wouldest
do
at
the
houre
of
thy
death
,
if
now
thou
wert
gasping
for
breth
on
thy
death
bed
,
or
diddest
see
the
Lord
Iesus
comming
in
the
clouds
,
doe
that
very
same
thing
euery
day
;
lift
vp
thine
heart
,
and
labour
to
bee
assured
of
thine
owne
saluation
,
and
whatsoeuer
thou
dost
doe
it
with
such
zeale
and
feruency
,
with
such
feare
,
with
such
sincerity
of
inward
affection
,
as
if
foorthwith
thou
wert
to
yeeld
vp
the
Ghost
,
and
presume
not
thou
on
length
of
daies
,
doe
not
thou
indent
and
make
a
couenant
with
death
,
as
the
Prophet
saith
of
the
wicked
,
Isai
.
28.15
.
putting
death
farre
from
thee
,
and
so
grow
to
a
deadnesse
and
senselesse
security
in
sinne
,
Matth
.
24.39
.
Our
Sauiour
makes
deadnesse
of
heart
one
signe
of
the
last
iudgement
,
and
doubtlesse
it
is
a
signe
of
particular
iudgement
,
iminent
and
hanging
ouer
thine
head
,
when
thou
art
carelesse
,
and
dost
put
that
far
from
thee
,
which
may
suddenly
come
vpon
thee
,
Gen.
19.14
.
Wee
read
that
when
Lots
friends
fleered
and
laughed
at
Lot
,
and
thought
with
themselues
Lot
told
them
but
some
idle
dreame
of
his
owne
head
,
then
was
iudgement
hard
at
hand
,
and
the
Scripture
doth
much
runne
on
this
point
that
the
day
of
the
Lord
shall
come
euen
as
a
the●f●
in
the
night
,
1.
Thes
.
5.2.3
.
Therefore
take
thou
heede
o●
this
deadnesse
of
heart
,
put
not
that
farre
from
thee
which
may
shortly
fall
vpon
thee
,
remember
that
the
Lords
comming
,
either
to
generall
or
particular
iudgement
is
to
thee
vncertaine
,
thou
knowest
not
when
it
shall
bee
:
liue
then
in
continuall
expectation
of
it
;
waite
thou
and
bee
euery
day
ready
for
the
appearing
of
the
Lord
Iesus
.
In
the
next
place
wee
are
to
obserue
that
which
the
Apostle
heere
addes
by
way
of
description
of
Christ
,
he
saith
not
simply
when
Christ
shall
appeare
,
but
when
Christ
our
life
shall
appeare
:
hence
we
are
giuen
to
vnderstand
thus
much
:
That
Christ
is
the
life
of
all
true
beleeuers
,
euen
of
all
that
looke
for
his
appearance
to
their
comfort
,
Christ
is
the
life
of
all
that
looke
for
his
appearance
to
their
c●mfort
.
hee
is
the
author
,
and
matter
,
of
their
spirituall
life
.
Now
for
the
right
conceiuing
of
this
point
,
and
the
further
setling
of
it
in
our
vnderstanding●
〈◇〉
are
to
consider
,
how
Christ
is
the
author
,
and
matter
,
of
the
spirituall
life
of
true
beleeuers
;
and
to
this
purpose
know
that
Christ
is
the
author
of
spiriuall
life
,
as
the
roote
of
it
,
hauing
it
himselfe
,
and
conueying
it
to
all
that
beleeue
in
him
;
hence
is
he
said
to
be
the
true
vine
,
and
they
the
branches
,
Iohn
15.1
.
Againe
,
he
is
not
onely
the
author
of
spirituall
life
,
as
is
God
the
Father
,
and
the
holy
Ghost
,
but
he
is
the
matter
of
it
,
and
in
him
it
consisteth
,
because
he
only
is
the
propitiation
for
sinne
,
1.
Iohn
2.2
.
He
only
is
the
expiatory
sacrifice
for
sin
the
cause
of
death
,
and
in
him
is
perfect
righteousnesse
to
life
eternall
,
euen
to
the
Iustification
of
life
as
the
Apostle
speakes
,
Rom.
5.18
.
Now
if
it
be
asked
how
this
spirituall
life
is
conueied
from
Christ
to
them
that
beleeue
.
I
answer
,
by
vertue
of
that
true
and
neere
vnion
that
is
betweene
Christ
and
his
members
,
they
being
truely
vnited
to
him
by
the
bond
of
his
Spirit
,
and
by
faith
,
euen
flesh
of
his
flesh
,
and
bone
of
his
bone
,
(
for
so
must
wee
be
one
with
Christ
)
we
must
as
himsefe
saith
,
Iohn
6.53
.
Eat
his
flesh
,
and
drinke
his
bloud
,
before
we
can
haue
life
abiding
in
vs
;
true
beleeuers
beeing
thus
truely
vnited
to
Christ
,
Christ
by
his
Spirit
doth
communicate
first
himselfe
to
them
,
and
then
both
the
merit
of
his
death
for
remission
of
their
sinnes
,
and
of
his
actiue
obedience
for
their
right
to
life
and
saluation
,
and
withall
the
power
of
his
Spirit
to
quicken
them
to
the
life
of
grace
in
this
world
,
and
to
raise
vppe
their
bodies
to
the
life
of
glory
in
the
day
of
iudgement
.
Thus
then
are
we
to
conceiue
this
point
,
true
beleeuers
being
truely
and
neerely
vnited
to
Christ
,
by
the
bond
of
his
spirit
,
and
by
faith
,
Christ
liues
in
them
as
a
root
in
the
branches
,
and
by
his
Spirit
doth
communicate
to
them
,
both
himselfe
and
all
his
merits
,
for
remission
of
their
sins
;
and
perfect
iustification
,
and
also
the
power
of
his
spirit
to
quicken
them
to
the
life
of
grace
heere
,
and
to
raise
vp
their
dead
bodies
to
life
euerlasting
,
happinesse
,
and
glorie
in
the
life
to
come
.
And
this
Saint
Iohn
teacheth
plainlie
,
1
Iohn
5.11.12
.
God
(
saith
he
)
hath
giuen
to
vs
eternal
life
&
this
life
is
in
his
son
:
hee
that
hath
the
son
hath
life
,
and
he
that
hath
not
the
son
of
God
hath
not
life
:
Where
he
sheweth
plainely
that
in
Christ
is
life
eternall
,
and
as
many
as
are
one
with
him
,
haue
Christ
himselfe
,
and
hauing
him
they
haue
that
life
that
is
in
him
,
Christ
is
the
author
,
and
matter
of
their
spirituall
life
.
Let
this
be
thought
on
to
this
purpose
;
Is
it
so
that
Christ
is
the
life
of
all
true
beleeuers
,
euen
of
all
that
looke
for
his
comming
,
and
appearance
to
their
comfort
?
They
deceiue
themselues
who
looke
that
Christ
shall
appeare
to
their
comforts
and
yet
finde
h●m
not
their
life
.
then
thinke
on
it
and
deceiue
not
thy selfe
,
if
thou
finde
not
Christ
thy
life
,
neuer
looke
that
hee
shall
appeare
to
thy
comfort
,
the
Apostle
saith
not
,
when
Christ
shall
appeare
then
shall
wee
also
appeare
with
him
in
glory
,
but
when
Christ
our
life
shall
appeare
,
&c.
and
wee
are
to
consider
it
,
and
hence
to
take
knowledge
of
it
,
that
they
speake
foolishly
,
who
say
,
if
I
be
appointed
to
life
and
saluation
,
I
shall
come
to
it
howsoeuer
I
liue
,
that
is
a
meere
delusion
of
Satan
;
as
God
hath
appointed
the
end
,
so
hath
hee
appointed
the
meanes
and
way
to
come
to
that
end
,
Christ
himselfe
fled
from
Herod
Math
.
2.14
.
and
yet
was
he
appointed
of
God
to
liue
his
time
,
which
neither
Herod
nor
any
other
could
preuent
,
therefore
they
reason
foolishly
that
so
speake
,
and
know
it
for
a
truth
that
Christ
must
be
thy
life
,
Christ
must
be
the
matter
of
thy
spirituall
life
,
and
must
liue
in
thee
,
Gal.
2.20
.
or
else
neuer
looke
thou
for
life
and
glory
by
him
.
Happily
some
will
say
,
how
shall
I
know
that
Christ
liues
in
me
.
Thou
shalt
know
it
by
the
working
of
his
spirit
in
thee
,
where
the
spirit
of
Christ
is
,
he
workes
a
purpose
,
and
an
inclination
of
heart
to
obey
God
in
all
his
commandements
,
euen
a
delight
in
the
Law
of
God
,
Rom.
7.22
.
and
a
minde
and
disposition
like
to
Christ
Phil
.
2.5
.
cheerefully
to
doe
the
will
of
God
,
and
as
willingly
to
seeke
Gods
glory
,
and
the
good
of
our
brethren
,
as
to
eate
when
wee
are
hungry
,
and
to
drinke
when
wee
are
thirsty
,
and
hee
workes
a
loue
to
Christ
for
himselfe
,
and
of
the
members
of
Christ
,
euen
because
they
are
his
members
:
1.
Iohn
.
3.14
.
We
know
that
we
are
translated
from
death
vnto
life
,
because
we
loue
the
brethren
.
If
these
things
be
in
thee
in
some
measure
,
then
indeede
Christ
is
thy
life
,
and
shall
one
day
appeare
to
thy
comfort
;
yea
,
Christ
beeing
thy
life
,
that
life
can
neuer
bee
abolished
,
Christ
died
once
,
and
now
liues
foreuer
.
Therefore
hauing
Christ
thy
life
take
this
for
thy
comfort
,
thou
canst
not
but
liue
eternally
:
but
on
the
contrary
,
if
the
things
before
spoken
of
be
wanting
in
thee
,
then
certainly
thou
must
looke
for
no
comfort
by
Christ
at
his
comming
,
thou
art
in
death
,
and
shalt
abide
in
death
,
and
die
eternally
,
and
be
damned
in
hell
.
One
thing
more
is
offered
vnto
vs
from
these
words
,
in
that
the
Apostle
saith
,
(
When
Christ
which
is
our
life
shall
appeare
:
)
We
are
taught
.
That
Christ
in
time
shall
certainely
appeare
to
iudge
the
world
in
power
and
great
glorie
,
Doctr
.
3.
Christ
shall
in
time
certainelie
appeare
to
iudge
the
world
in
power
&
great
glory
.
hee
shall
appeare
both
God
and
●an
of
infinite
glory
,
attended
with
his
mighty
Angels
,
2
Thes
.
1.7
.
His
glory
shall
bee
such
that
the
powers
of
heauen
shall
be
shaken
,
Math
.
24.29
.
Yea
,
the
heauens
shall
passe
passe
away
with
a
noise
,
and
the
elements
shall
melt
with
heate
,
&c.
2
Peter
3.10
Seeing
therefore
such
shall
be
the
glorious
appearance
of
Christ
at
his
comming
to
iudgement
,
what
manner
of
persons
ought
we
to
be
in
holy
conuersation
and
godlinesse
.
This
vse
the
Apostle
Peter
makes
of
it
,
2
Pet
.
3.11
.
Wee
liue
now
in
those
daies
the
Apostle
speaks
of
in
that
Chapter
Verse
3.4
.
Wherein
wicked
men
walke
after
their
own
lusts
,
We
are
to
stand
in
continuall
awe
of
Christ
his
glorious
comming
to
iudgement
.
and
say
,
where
is
the
promise
of
his
comming
&c.
and
make
euen
a
mocke
at
the
day
of
iudgement
,
and
feare
not
the
glorious
appearance
of
Christ
,
and
heerein
they
are
worse
then
the
Deuill
,
who
trembles
at
the
remembrance
of
that
day
:
well
one
day
they
shall
tremble
and
quake
,
and
bee
ouerwhelmed
with
horror
,
and
when
Christ
shall
appeare
in
glorie
not
bee
able
to
endure
the
fire
of
his
wrath
,
let
as
many
as
loue
the
Lord
Iesus
shake
off
security
,
and
stand
in
continuall
awe
of
his
glorious
comming
,
let
our
hearts
be
now
smitten
with
a
reuerent
feare
of
it
,
and
let
vs
prepare
to
meet
the
Lord
at
his
comming
,
that
wee
may
bee
able
to
stand
before
him
with
ioy
,
and
there
lift
vppe
our
head
because
our
redemption
shall
be
at
hand
.
Come
we
now
to
the
description
of
the
state
of
true
beleeuers
in
respect
of
that
happinesse
and
glory
which
they
shall
haue
at
the
appearance
of
Christ
in
these
words
(
then
shall
ye
also
appeare
with
him
in
glory
)
where
the
Apostle
doth
shew
that
true
beleeuers
shall
then
bee
possessed
of
that
glory
,
and
shall
appeare
with
Christ
most
glorious
,
(
then
)
this
word
hath
relation
to
the
words
immediately
going
before
(
yee
)
that
is
,
Interpretation
.
yee
beleeuers
who
haue
Christ
your
life
,
and
we
are
to
vnderstand
that
word
as
spoken
of
the
persons
of
true
beleeuers
,
not
of
their
soules
alone
separate
from
their
bodies
,
nor
of
their
bodies
alone
,
then
shall
ye
in
your
bodies
and
soules
(
appeare
)
that
is
,
be
manifestly
seene
of
men
and
Angels
(
with
him
)
namely
with
Christ
(
in
glory
)
that
is
,
most
glorious
inuested
with
eternall
and
vnspeakable
glory
,
thus
then
conceiue
wee
these
worde
,
as
if
the
Apostle
had
sayd
.
Then
at
the
appearance
of
Christ
,
shall
ye
bee
manifestly
seene
with
Christ
,
inuested
in
your
bodies
and
soules
with
eternall
and
vnspeakable
glory
.
Now
first
in
that
the
Apostle
sayth
,
that
at
the
appearance
of
Christ
,
true
beleeuers
shall
appeare
with
him
in
glory
,
we
may
easily
conclude
.
Doct
.
4.
The
happines
and
glory
of
true
beleeuers
shall
one
day
appeare
and
and
be
seene
of
men
and
Angels
.
That
the
happinesse
and
glory
of
true
beleeuers
shall
not
alwaies
bee
hid
,
but
it
shall
one
day
appeare
euen
to
the
whole
world
,
yea
both
men
and
Angels
shall
one
day
,
namely
,
at
the
day
of
iudgement
,
see
the
happinesse
and
glory
of
true
beleeuers
,
and
be
eye-witnesses
of
the
same
,
for
why
?
the
Lord
Iesus
at
that
day
shall
shew
himselfe
to
the
sight
of
men
and
Angels
,
in
endlesse
Maiesty
and
glory
in
his
owne
person
,
and
he
shall
at
that
day
come
to
bee
glorified
in
his
Saints
,
and
to
bee
made
maruellous
in
all
them
that
beleeue
,
so
speakes
the
Apostle
in
plaine
termes
,
2.
Thess.
1.10
.
at
his
comming
he
shall
not
onely
bee
infinitely
glorious
in
his
owne
person
,
but
he
shall
also
be
glorified
in
his
Saints
,
he
glorifying
them
,
and
they
appearing
with
him
in
glory
,
therein
they
shall
shew
foorth
his
grace
,
his
power
and
his
goodnesse
,
and
that
to
the
astonishment
&
admiration
of
all
that
shall
looke
vpon
them
,
euen
to
the
amazement
of
men
and
Angels
,
Rom.
8.19
.
the
Apostle
in
saying
,
that
the
creature
,
that
is
,
the
whole
frame
of
the
world
,
waiteth
when
the
sonnes
of
God
shall
be
reuealed
:
teacheth
also
this
poynt
,
that
there
shall
be
a
time
of
reuelation
,
there
shall
come
a
day
,
when
the
glory
of
Gods
children
shall
be
reuealed
to
all
the
world
,
the
reason
of
this
is
plaine
,
namely
this
.
Because
there
must
be
a
time
,
when
euen
the
most
wicked
shall
iustifie
the
goodnesse
and
mercy
of
God
,
in
his
dealing
towards
his
children
,
and
be
conuinced
of
folly
in
themselues
,
now
that
is
not
in
this
world
heere
they
looke
on
the
troubles
of
Gods
children
,
but
see
not
their
comforts
,
they
,
behold
their
present
condition
in
affliction
,
but
discerne
not
their
happinesse
,
and
so
account
their
life
folly
and
madnesse
,
therefore
there
must
be
a
time
when
the
happinesse
and
glory
of
Gods
children
shall
be
openly
reuealed
,
and
set
before
the
eies
of
all
the
world
,
that
euen
the
most
wicked
may
looke
on
it
,
and
(
will
they
nill
they
)
iustifie
the
goodnesse
of
God
towards
his
children
,
and
be
conuinced
of
folly
in
themselues
,
Comfort
to
true
beleeuers
that
their
beauty
and
glory
shall
one
day
bee
made
manifest
to
the
view
of
the
whole
world
.
and
bee
forced
to
confesse
and
say
,
Oh
we
fooles
,
thought
their
life
folly
and
madnesse
,
but
now
we
see
they
are
deare
in
the
sight
of
the
Lord
,
and
haue
their
portion
among
his
Saints
.
Now
then
let
this
bee
laid
vp
in
the
hearts
of
all
true
beleeuers
,
as
a
ground
of
great
comfort
to
them
,
let
them
consider
,
that
howsoeuer
their
beauty
and
glory
is
in
this
world
obscured
and
ouershadowed
,
and
it
is
not
seene
of
the
world
,
it
lies
hid
from
the
world
,
either
vnder
affliction
,
or
vnder
that
excellent
grace
of
humilitie
,
which
the
world
accounts
basenesse
they
walking
humbly
before
the
Lord
,
that
humility
of
theirs
is
as
a
cloud
to
hide
away
their
glory
from
the
eye
of
the
world
,
yet
let
them
be
patient
for
a
time
,
and
let
them
consider
that
it
shall
not
alwaies
be
hid
,
but
the
time
shall
come
,
when
it
shall
euidently
appeare
,
and
bee
open
to
the
view
of
the
whole
world
,
yea
,
the
time
shall
come
that
men
and
Angels
shall
see
it
with
admiration
,
yea
which
is
most
sweet
and
comfortable
to
bee
thought
on
,
euen
they
that
heere
haue
turned
their
glory
into
shame
,
as
Dauid
saith
:
Psal
.
4.2
.
that
is
,
haue
reproached
them
for
their
holy
and
religious
carriage
,
and
cast
that
in
their
teeth
as
a
reproach
,
and
loaded
them
with
odious
and
fowle
names
euen
in
respect
of
that
,
the
day
shall
come
when
they
shall
see
that
which
now
they
account
their
shame
crowned
with
glory
,
and
shall
be
forced
to
chang
their
note
and
sing
,
a
new
song
,
yea
,
confessing
their
owne
folly
shall
crie
out
,
and
say
,
we
fooles
thought
their
life
base
and
full
of
dishonour
,
and
now
behold
their
vnspeakable
brightnesse
and
glory
,
let
this
be
remembred
as
a
matter
of
sweet
comfort
to
all
Gods
children
,
yea
,
let
this
encourage
them
euen
to
be
more
vile
,
as
Dauid
sayd
,
2.
Sam
.
6.22
.
when
Mich●l
mocked
him
for
dancing
before
the
arke
,
I
will
yet
be
more
vile
then
thus
,
so
let
all
Gods
children
be
more
vile
,
that
is
,
more
low
in
their
owne
eies
,
and
walke
more
humby
before
the
Lord
,
and
so
bee
more
base
(
as
the
world
esteemes
of
them
)
and
the
time
shall
come
,
when
they
shall
be
had
in
honour
of
those
that
now
contemne
them
,
yea
,
those
that
now
despise
them
(
if
they
repent
not
of
that
sinne
)
at
the
comming
of
the
Lord
Iesus
,
shall
see
them
in
glory
,
and
shall
be
forced
to
acknowledge
their
glory
to
their
owne
euerlasting
shame
and
confusion
.
Wee
are
in
the
next
place
to
obserue
,
that
the
Apostle
saith
not
,
then
shall
your
soules
,
or
then
shall
your
bodies
appeare
with
him
in
glory
,
but
then
shall
yee
,
euen
yee
,
in
your
bodies
and
soules
appeere
with
Christ
in
glory
,
hence
we
are
taught
:
That
there
shall
not
be
a
perfect
consummation
of
the
glorie
of
true
beleeuers
before
the
day
of
iudgement
,
true
beleeuers
shall
not
haue
full
accomplishment
of
glorie
,
before
the
second
comming
of
Christ
,
The
glory
of
true
beleeuers
shall
not
haue
full
accomplishment
till
the
second
comming
of
Christ
.
then
shall
they
in
their
bodies
and
soules
appeare
with
Christ
in
glorie
,
though
the
Saints
of
God
now
in
heauen
be
blessed
,
Reu
.
14.13
.
yet
they
looke
for
the
perfection
of
their
glorie
,
when
their
bodies
shall
be
glorified
together
,
with
their
soules
at
the
generall
iudgement
:
much
is
giuen
to
true
beleeuers
when
they
are
dissolued
,
and
goe
to
Christ
,
but
most
of
all
shall
bee
giuen
them
when
they
shall
bee
restored
,
and
Christ
come
to
them
as
Saint
Iohn
sayth
,
1.3.2
.
when
hee
shall
appeare
they
shall
be
like
him
:
not
onely
in
their
soules
,
but
in
their
bodies
also
,
the
text
is
plaine
,
Phil
.
3.21
.
hee
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
vnto
his
glorious
body
:
and
then
their
bodies
and
soules
ioyned
together
,
and
glorified
together
must
needes
euen
in
reason
make
a
full
waight
and
measure
of
glorie
:
Reu
.
6.
●0
.
wee
read
that
the
foules
vnder
the
altar
:
cry
how
long
Lord
:
as
indeede
expecting
,
and
earnestly
desiring
the
last
iudgement
,
when
Christ
shall
glorifie
himfelfe
in
executing
vengeance
on
the
enemies
of
his
Church
,
and
giue
all
his
members
glorie
,
both
in
their
bodies
and
soules
,
and
therfore
the
Saints
in
heauen
are
in
expectation
of
greater
glorie
.
If
anie
obiect
against
this
,
the
example
of
Enoch
and
Eliah
,
that
they
in
their
bodies
are
alreadie
in
heauen
,
and
therefore
haue
a
perfect
consummation
of
their
glorie
,
and
looke
not
for
anie
greater
measure
of
glorie
.
I
answer
,
it
may
be
doubted
whether
their
bodies
be
now
in
Heauen
or
no
,
some
make
question
of
it
,
and
hold
that
their
bodies
are
not
now
in
heauen
,
but
either
that
the
Lord
who
tooke
them
away
hath
laid
them
vp
in
such
meanes
as
are
hid
from
vs
,
as
he
hid
the
body
of
Moses
that
the
Diuell
looking
for
it
could
not
finde
it
,
but
to
leaue
that
to
be
discussed
by
better
iudgement
,
admit
it
to
be
true
,
that
Enoch
and
Elias
are
now
glorified
in
heauen
in
their
bodies
,
yet
we
must
know
that
these
examples
are
extraordinary
,
the
Lord
tooke
them
vp
into
heauen
,
that
they
might
bee
types
and
figures
of
Christ
his
ascention
,
and
to
nourish
hope
of
life
eternall
in
the
Church
,
both
before
the
Law
,
and
vnder
the
Lawe
,
and
therefore
they
make
not
against
this
,
that
the
Saints
in
heauen
,
are
yet
in
hope
and
expectation
of
full
fruition
of
the
promised
glory
,
and
this
meetes
with
the
opinion
of
the
Papists
,
who
are
not
content
to
say
that
the
Saints
in
heauen
are
blessed
,
but
they
giue
them
a
full
possession
of
blessednes
,
Confutation
of
the
opinion
of
the
Papists
touching
the
blessednes
of
the
Saints
in
Heauen
.
yea
,
they
affirme
that
they
are
as
highly
exalted
in
heauen
as
the
Angelles
,
grounding
on
that
saying
of
Christ
,
Mat
.
22.30
.
whereas
indeed
if
wee
looke
vpon
that
place
,
and
consider
it
well
,
wee
shall
finde
it
rather
makes
against
them
,
for
it
is
sayd
,
That
the
Saints
shall
bee
as
the
Angels
of
God
in
heauen
,
but
when
;
in
the
resurrection
,
at
the
generall
resurrection
,
and
not
before
;
and
againe
it
is
not
sayd
,
that
after
the
resurrection
they
shall
be
in
euery
respect
like
to
the
Angels
,
for
then
they
shall
bee
without
bodies
as
the
Angels
bee
,
but
they
shall
be
as
the
Angels
,
in
that
then
they
haue
no
need
nor
vse
of
marriage
,
that
is
the
meaning
of
our
Sauiour
in
that
place
,
and
so
it
makes
nothing
for
the
purpose
of
our
aduersaries
,
to
prooue
that
the
Saints
now
in
heauen
are
as
highly
exalted
in
honour
as
the
Angels
,
and
we
are
not
to
suffer
our selues
by
this
to
be
driuen
from
the
truth
,
that
the
Saints
in
heauen
though
they
be
blessed
,
yet
haue
not
obtained
perfect
consummation
of
glory
,
but
doe
expect
it
to
be
giuen
at
the
day
of
iudgement
,
yea
,
the
first
member
of
Christ
that
died
many
hundred
yeeres
agoe
,
shall
receiue
fulnesse
of
glorie
in
bodie
and
soule
,
till
the
last
member
be
ready
.
And
vpon
this
ground
wee
may
lawfully
praie
that
the
Lord
Iesus
would
hasten
his
comming
to
Iudgement
,
We
may
lawfully
pray
that
the
second
comming
of
Christ
may
be
hastened
.
and
make
perfect
the
glory
of
his
Saints
in
heauen
,
and
earth
;
mistake
not
my
meaning
,
I
say
not
,
that
wee
may
pray
for
the
dead
,
but
we
may
pray
that
the
Lord
would
make
an
ende
of
the
daies
of
sinne
,
that
hee
would
hasten
the
coming
of
Christ
,
that
he
would
giue
vs
deliuerance
from
all
the
miseries
of
this
life
:
Rom.
8.23
.
and
in
his
good
time
(
his
kingdome
of
grace
beeing
finished
)
giue
fulnesse
of
glorie
to
all
his
Saints
both
in
their
bodies
and
soules
.
Obserue
wee
further
that
the
Apostle
saith
not
,
(
then
shall
ye
appeare
in
glory
)
(
but
then
shall
yee
appeare
with
him
(
namely
)
with
Christ
in
glory
)
Hereby
we
are
giuen
to
vnderstand
thus
much
.
That
as
Christ
,
and
his
members
cannot
bee
deuided
one
from
another
;
so
Christ
his
glory
,
Christ
his
glorie
&
the
glory
of
his
members
goe
together
.
and
the
glory
of
his
members
cannot
be
disioined
,
nor
put
asunder
when
Christ
shall
appeare
in
his
glory
,
then
shall
also
all
true
beleeuers
bee
seene
with
him
shining
in
vnspeakable
glory
,
with
the
ful
manifestation
of
the
glory
of
Christ
,
shall
goe
a
full
manifestation
of
the
glory
of
all
his
members
.
The
reason
of
this
is
giuen
in
the
place
aforesaid
,
2
Thessal
.
1.10
.
Because
the
glorification
of
the
Saints
,
euen
of
all
true
beleeuers
pertaines
to
the
glory
of
Christ
,
and
the
one
cannot
be
without
the
other
.
Now
then
,
what
an
excellent
comfort
is
this
to
as
many
as
finde
themselues
to
haue
part
in
Christ
,
Comfort
to
al
that
haue
part
in
Christ
they
shall
certainelie
appeare
most
glorious
at
the
day
of
iudgement
.
no
sooner
shall
Christ
appeare
in
his
but
they
also
shall
appeare
with
him
most
glorious
,
and
indeed
it
cannot
be
otherwise
,
it
is
his
will
it
should
bee
so
,
Iohn
17.24
.
that
all
his
members
should
be
with
him
where
he
is
,
and
bee
pertakers
of
his
glory
:
can
the
head
Christ
Iesus
raigne
in
endlesse
glory
,
and
his
members
be
couered
with
shame
and
dishonour
?
It
is
not
possible
,
remember
it
to
thy
comfort
,
if
thou
bee
a
member
of
Christ
,
his
glory
,
and
thy
glory
cannot
bee
sundred
,
and
know
thou
that
it
is
as
possible
that
Christ
should
not
be
glorious
,
as
that
thou
shouldest
not
appeare
in
glory
at
the
day
of
Iudgement
.
Now
if
any
aske
me
what
this
glory
shall
be
?
I
must
answer
him
,
if
I
had
the
tong
of
men
&
Angels
,
I
am
not
able
to
expresse
it
,
the
Apostle
is
faine
to
expresse
it
in
generall
tearmes
,
2
Cor
.
4.17
.
A
most
excellent
,
and
an
eternall
weight
of
glory
.
Yet
certainly
it
shall
not
be
equall
to
the
glory
of
Christ
,
but
like
it
,
the
text
is
plaine
:
1.
Iohn
3.2
.
When
he
shal
appeare
we
shal
be
like
him
.
Phil
.
3.21
.
Who
shall
change
our
vile
body
,
that
it
may
bee
like
vnto
his
most
glorious
body
.
The
bodies
of
true
beleeuers
shal
shine
in
glorie
,
like
the
glorious
body
of
Christ
,
and
they
shall
bee
glorious
in
their
measure
according
to
his
image
,
who
is
the
God
of
glory
,
they
shall
then
be
decked
and
trimmed
,
as
a
Bride
sutable
,
and
fit
for
a
most
pure
and
glorious
bridegroome
,
Reuel
.
19.8
.
euen
in
the
bright
shining
roabe
of
righteousnesse
,
and
in
most
pure
and
perfect
holinesse
.
Oh
then
,
how
ought
this
to
affect
our
harts
with
a
longing
desire
after
the
comming
of
the
Lord
Iesus
,
Wee
are
earnestly
to
long
for
Christ
his
comming
to
iudgement
.
that
euen
now
we
might
see
him
comming
in
the
cloudes
;
doe
wee
heare
that
no
sooner
Christ
shal
appeare
,
but
we
beleeuing
in
Christ
shall
appeare
in
glory
like
to
him
,
and
doe
wee
beleeue
this
?
(
If
we
beleeue
it
not
,
why
come
we
to
heare
it
)
doe
we
then
beleeue
this
to
be
true
,
and
shall
wee
not
long
to
see
the
truth
of
it
?
Indeed
if
that
great
glory
spoken
of
were
vncertaine
,
or
certaine
glory
but
smal
,
it
might
be
but
small
inducement
to
long
after
it
;
but
seeing
it
is
as
sure
that
we
shall
haue
glory
as
Christ
himselfe
the
God
of
glory
,
and
that
an
vnspeakeable
weight
of
glory
,
shall
not
this
quicken
and
stirre
vp
our
spirits
?
Shall
not
this
moue
vs
to
long
for
the
time
when
it
shall
bee
reuealed
?
Surely
if
wee
looke
for
our
part
of
that
eternall
weight
of
glory
,
wee
cannot
but
as
feruently
desire
after
it
,
and
crie
out
with
the
Church
,
Reuel
.
22.20
.
Come
quickly
Lord
Iesus
.
And
if
thou
hast
not
this
longing
in
thee
,
Note
.
thine
heart
is
not
right
in
thee
,
and
if
thy
desire
bee
feeble
,
and
weake
,
seeke
to
bee
quickned
,
labour
thou
to
haue
a
liuely
hope
to
bee
partaker
of
that
glory
that
shall
bee
reuealed
,
and
then
thine
heart
shall
be
fild
with
aboundance
of
comfort
,
and
thou
shalt
earnestly
long
for
the
appearance
of
the
Lord
Iesus
.
VER
.
5.
Mortifie
therefore
your
members
which
are
on
the
earth
,
fornication
●ncleanenesse
,
the
ininordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
Idolatrie
.
Our
Apostle
hauing
finished
his
exhortation
,
to
seeke
and
affect
things
aboue
,
and
vrged
that
on
the
Colossians
,
in
the
foure
first
verses
,
in
this
fift
verse
hee
comes
to
his
exhortation
to
Christian
duties
of
the
morall
Law
;
and
first
he
exhorts
to
duties
required
in
the
commandements
of
the
second
Table
,
from
this
verse
to
the
end
of
the
15.
and
this
exhortation
stands
on
two
parts
.
The
first
is
to
the
mortification
,
and
pulling
away
of
such
vices
and
sins
as
are
forbidden
in
the
second
Table
,
from
this
verse
to
the
12.
And
the
second
part
is
,
to
the
putting
on
,
and
taking
to
themselues
such
vertues
as
there
are
required
,
from
verse
12.
to
the
16.
Now
the
Apostles
exhortation
to
the
mortification
of
sinne
,
is
againe
two
fold
.
The
first
is
to
the
mortification
of
such
sinnes
as
were
neere
,
and
deare
to
themselues
,
and
did
properly
belong
to
their
owne
pleasures
and
profits
,
and
that
is
laid
down
,
and
vrged
by
certaine
reasons
in
the
5.6.7
.
verses
.
The
second
is
to
the
putting
away
of
such
sinnes
as
did
tend
to
the
hurt
of
others
,
which
likewise
is
propounded
,
and
pressed
by
the
Apostle
in
the
8.9.10
.
and
11.
verses
.
To
come
then
to
this
Verse
,
where
the
Apostle
begins
his
exhortation
to
the
mortification
of
such
sinnes
as
were
deare
to
the
Colossians
,
that
this
verse
hath
reference
,
and
respect
to
precedent
matter
,
it
is
cleare
by
the
note
of
inference
(
therefore
)
mortifie
therefore
.
Now
this
inference
is
on
this
manner
,
the
Apostle
verse
4.
laid
before
the
Colossians
,
that
at
the
appearance
of
Christ
to
iudgement
,
they
beleeuing
in
Christ
should
certainly
appeare
with
him
in
glory
.
Heereupon
euen
on
this
promise
of
glory
,
he
doth
inferre
this
exhortation
.
Mortifie
therefore
your
members
,
&c.
As
if
he
had
said
you
haue
the
promise
of
glory
,
and
you
certainely
looke
to
be
glorified
with
Christ
at
his
appearance
,
therefore
you
ought
to
labour
,
that
(
if
it
bee
possible
)
you
may
bee
found
of
him
without
spot
of
sinne
,
and
to
that
end
,
you
are
to
mortifie
the
body
of
sinne
,
and
all
the
members
of
it
;
that
is
the
dependance
of
this
verse
with
that
which
goeth
before
.
In
this
verse
considered
by
it selfe
,
wee
haue
laid
before
vs.
First
,
a
generall
exhortation
to
mortifie
sinne
,
which
sin
is
heere
set
downe
by
a
comparison
vnder
the
name
of
a
body
,
and
the
members
of
a
body
.
And
it
is
further
amplified
by
the
qualitie
of
those
members
,
that
they
are
terrene
and
earthly
members
.
(
Mortifie
therefore
your
members
which
are
on
the
earth
.
)
Then
secondly
,
wee
haue
in
this
verse
,
a
particular
enumeration
of
those
members
,
and
especially
of
those
members
of
sinne
,
that
were
rise
among
the
Colossians
,
when
the
Apostle
writ
this
Epistle
,
therefore
hee
saith
,
Mortifie
your
members
,
&c.
And
then
comes
to
reckon
them
vp
;
fiue
in
number
.
(
Namely
)
—
-
Fornication
.
-
Uncleanenesse
.
-
Inordinate
affection
-
Euill
Concupiscence
.
-
and
Couetousnesse
.
To
which
he
addes
by
way
of
disswation
,
and
to
set
out
the
ouglinesse
of
that
sinne
,
that
it
is
-
Idolatry
.
Come
we
to
the
words
as
they
are
laid
downe
by
the
Apostle
,
and
first
of
the
generall
exhortation
,
Mortifie
therefore
your
members
which
are
on
the
earth
.
The
word
(
Mortifie
)
is
Metaphoricall
,
Interpretation
.
it
is
borrowed
from
Chirurgions
who
when
they
must
of
necessitie
cut
off
some
part
of
a
mans
body
(
as
in
some
diseases
they
must
,
then
they
vse
to
lay
plasters
to
that
part
that
is
ill
infected
,
and
to
bee
cut
off
,
to
mortifie
it
,
that
is
,
to
make
it
dead
without
sense
and
feeling
,
that
it
may
be
cut
off
with
as
little
paine
to
the
party
as
may
be
,
from
this
manner
of
dealing
is
the
word
heere
borrowed
and
taken
,
and
the
meaning
of
the
Apostle
in
saying
,
(
Mortifie
)
is
this
,
doe
as
Chirurgians
doe
in
some
cases
,
vse
all
good
meanes
to
benumme
,
to
take
away
life
from
our
earthly
members
to
kill
them
,
and
to
make
them
no
more
able
to
stirre
then
members
mortified
;
yea
,
no
more
then
a
dead
karcasse
,
for
so
doth
the
originall
word
signifie
.
(
Your
members
)
that
is
,
your
sinnefull
motions
,
lusts
,
and
affections
,
for
the
corruption
of
nature
is
compared
to
a
body
,
Chap.
2.11
.
and
the
motions
,
lusts
,
and
affections
,
that
arise
from
them
,
are
as
members
of
that
monstrous
body
,
and
therefore
are
called
members
by
the
Apostle
;
and
againe
,
they
are
said
to
be
as
members
,
because
being
not
mortified
they
haue
force
in
all
the
members
of
the
body
to
bring
foorth
sinne
,
as
the
Apostle
saith
,
Rom.
7.5
.
The
motions
of
sinne
haue
force
in
our
members
to
bring
foorth
fruit
vnto
death
.
Yea
,
those
motions
and
lusts
that
issue
out
from
naturall
corruption
,
beeing
not
mortified
,
they
runne
through
the
whole
body
,
and
soule
,
and
doe
fill
all
the
powers
of
the
soule
,
and
al
the
parts
of
the
body
with
sin
,
and
therefore
they
are
called
members
(
which
are
one
the
earth
)
that
is
earthly
,
which
tend
onely
to-earthly
pleasures
,
and
shall
neuer
be
admitted
into
the
kingdome
of
heauen
as
it
is
,
Reuel
.
21.27
.
Thus
then
,
vnderstand
we
this
exhortation
,
as
if
the
Apostle
had
said
,
doe
you
as
Chyrurgians
vse
to
doe
,
when
they
are
of
necessitie
to
cut
off
some
member
of
a
mans
body
,
vse
you
all
good
meanes
to
benumme
,
yea
,
to
kill
,
and
to
make
dead
your
sinnefull
motions
,
lusts
,
and
affections
,
which
are
as
members
of
that
body
of
natural
corruption
that
is
in
you
,
and
being
not
mortified
haue
force
in
all
the
powers
of
our
soules
,
and
in
all
the
members
of
our
bodies
to
bring
foorth
sinne
,
and
tend
onely
to
earthlie
pleasures
and
profits
,
and
shall
neuer
be
admitted
into
the
kingdome
of
heauen
.
Now
heere
,
first
obserue
we
the
inference
,
and
dependance
of
this
verse
on
the
former
,
our
Apostle
hauing
laid
downe
the
certaine
hope
of
glorie
with
Christ
,
that
no
sooner
shall
Christ
appeare
,
but
all
that
beleeue
in
him
shall
appeare
with
him
in
glory
;
we
are
to
marke
that
hee
presentlie
subioines
to
this
,
the
dutie
of
mortification
,
and
saith
,
(
Mortifie
therefore
your
members
,
&c.
)
Hence
we
may
take
vp
this
point
of
doctrine
.
That
hope
of
glory
and
mortification
of
sinne
,
must
euer
goe
together
,
Hope
of
glorie
and
mortification
of
sinne
must
euer
goe
together
.
the
one
of
these
must
euer
follow
vpon
the
other
,
they
must
be
vndeuided
companions
,
as
many
as
haue
a
certaine
hope
of
glory
in
heauen
,
they
must
labour
to
quell
,
and
kill
the
motions
of
sinnes
in
themselues
.
For
why
?
that
conclusion
of
speciall
faith
,
The
premises
on
which
the
conclusion
of
speciall
faith
is
inferred
.
I
shall
bee
saued
,
I
certainly
hope
,
and
looke
for
glorie
in
heauen
,
is
euer
inferred
on
two
other
propositions
.
One
is
in
the
Scripture
,
and
that
is
generall
,
(
namely
)
this
?
Hee
that
repents
,
and
forsakes
his
sinnes
,
and
beleeues
,
and
obeies
the
Gospell
vnfainedly
,
shall
bee
saued
.
The
other
is
the
perpetuall
,
and
constant
testimony
of
conscience
in
such
as
are
called
(
namely
)
this
,
I
repent
,
and
forsake
my
sinnes
,
and
I
beleeue
,
and
obey
the
Gospell
vnfainedly
,
on
these
two
is
euer
that
conclusion
brought
in
.
Therefore
I
shall
bee
saued
,
I
doe
assuredly
looke
for
glorie
in
heauen
;
therefore
(
doubtlesse
)
mortification
of
sinne
,
and
hope
of
glory
in
heauen
,
must
euer
goe
together
,
they
are
not
to
be
sundred
.
And
let
euerie
one
heereby
examine
himselfe
,
and
consider
that
this
which
I
deliuer
is
a
dutie
.
It
is
a
vaine
deceiuing
hope
of
glory
in
heauen
that
is
seuered
from
mortification
of
sinne
.
Saint
Iohn
1.
epist.
3.3
.
deliuers
positiuelie
,
and
doth
affirme
it
as
a
generall
truth
that
euery
man
that
hath
his
hope
in
him
purgeth
himselfe
.
He
saith
in
the
verse
before
,
wee
know
that
when
he
shall
appeare
wee
shall
bee
like
him
,
and
then
hee
brings
in
this
generall
proposition
,
Euery
man
that
hath
this
hope
in
him
,
purgeth
himselfe
,
euen
as
he
is
pure
.
That
is
,
labours
to
purge
out
all
corruption
of
sinne
,
that
he
may
be
in
some
measure
pure
as
Christ
is
pure
.
Let
no
man
then
flatter
,
and
deceiue
himselfe
,
with
a
vaine
hope
of
heauenly
glorie
,
for
indeede
it
is
but
a
vain
and
deceiuing
hope
that
is
seuered
from
mortification
of
sinne
,
if
thou
vndertake
for
the
safetie
of
thy
soule
,
and
say
,
thou
hopest
to
bee
saued
,
and
yet
allow
thy selfe
in
the
pursuit
of
sinnefull
pleasures
and
profits
,
euen
seruing
thine
owne
lust
with
delight
,
thou
deceiuest
thy selfe
,
thou
hast
no
true
hope
of
a
better
life
after
this
life
is
ended
;
yea
,
I
make
no
question
of
it
,
but
I
may
iustlie
appeale
to
thine
owne
conscience
in
this
case
,
euen
that
will
tell
thee
,
that
thou
wallowing
in
sinne
,
and
pleasing
thy selfe
in
a
course
of
sin
,
thou
hast
no
certaine
hope
of
comfort
at
the
appearance
of
the
Lord
Iesus
:
thou
that
art
a
prophane
person
,
an
epicure
,
a
drunkard
,
and
an
vncleane
person
,
or
the
like
,
and
hast
no
care
to
mortifie
sinne
;
doubtlesse
thine
owne
heart
can
tell
thee
,
that
thou
art
so
farre
from
taking
comfort
in
remembrance
of
Christ
his
comming
to
iudgement
,
and
wishing
for
his
appearance
,
that
thou
art
afraid
of
it
,
thou
tremblest
to
think
of
it
,
thou
thinkest
if
Christ
shoul
now
come
to
iudgement
,
he
should
come
to
trouble
thee
before
the
time
,
as
the
Deuils
speake
,
Math
.
28.29
.
What
haue
we
to
doe
with
thee
,
art
thou
come
to
torment
vs
before
the
time
.
I
appeale
to
thine
owne
heart
,
whether
this
be
not
the
verie
thought
of
thine
heart
?
with
out
question
it
is
so
in
many
;
well
let
vs
remember
it
,
that
hope
of
glorie
in
heauen
,
and
mortification
of
sinne
euer
goe
together
,
and
he
that
hath
that
hope
in
him
purgeth
himselfe
,
and
so
farre
as
we
haue
preuailed
in
the
mortification
of
sinne
,
so
farre
we
may
be
assured
of
a
better
life
,
and
how
farre
we
haue
therein
preuailed
,
may
bee
easilie
knowne
,
because
nothing
is
therein
done
without
great
resistance
of
our
corrupt
and
sinnefull
nature
.
Let
vs
then
heereby
examine
our selues
touching
our
hope
of
glory
in
heauen
.
The
next
thing
offered
vnto
vs
in
this
exhortation
is
,
the
duty
it selfe
heere
required
by
the
Apostle
(
namely
)
mortification
of
sinne
,
True
beleeuers
must
labour
by
all
good
meanes
to
mortifie
sin
in
themselues
.
that
true
beleeuers
labour
by
all
good
meanes
to
mortifie
sinne
,
to
benumme
,
and
to
make
sinne
dead
in
themselues
.
Now
for
the
better
conceiuing
of
this
duty
,
I
will
first
shew
,
-
1
What
mortification
is
.
-
2
Secondly
,
the
meanes
wee
are
to
vse
for
the
mortifying
of
sinne
.
-
3
And
th●rdly
,
the
continuance
of
that
dutie
.
First
therefore
,
knowe
that
mortification
is
a
worke
of
grace
,
What
mortification
of
sinne
is
.
whereby
we
doe
not
onely
curbe
,
and
restraine
the
power
and
strength
of
our
naturall
corruption
,
and
all
the
motions
of
it
,
but
we
abate
,
and
weaken
the
strength
of
them
,
and
by
little
and
little
doe
kill
and
abolish
the
same
.
I
say
,
a
worke
of
grace
,
because
it
is
not
possible
that
nature
should
euer
goe
about
to
mortifie
sinne
;
nature
doth
neither
see
,
nor
feele
corruption
,
but
onely
grace
:
againe
,
I
say
,
Note
.
whereby
we
doe
not
onely
restraine
the
power
of
our
naturall
corruption
,
and
all
the
motions
of
it
,
for
restraint
of
sinne
,
may
be
in
some
part
in
ciuill
honest
men
,
endued
onely
with
ciuill
honesty
,
but
wee
abate
the
strength
of
sinne
,
and
by
little
and
little
,
doe
kill
and
abolish
it
;
and
thus
is
mortification
set
foorth
to
vs
in
many
places
of
the
Scripture
,
it
is
cald
a
mortifying
of
the
olde
man
,
Rom.
6.6
.
a
crucifying
of
the
flesh
with
the
lusts
and
affections
thereof
.
Gal.
5.24
.
If
any
aske
how
we
shal
know
when
the
strength
of
naturall
corruption
is
more
then
restrained
,
euen
weakned
and
abated
in
vs.
I
answer
,
when
it
is
not
onely
kept
from
breaking
out
into
actull
sinne
,
but
the
lusts
that
issue
out
of
it
are
a
burden
to
vs
,
we
hate
and
detest
them
,
and
growne
vnder
the
burden
of
them
,
desiring
to
be
deliuered
from
them
as
the
Apostle
cried
out
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
.
Now
the
meanes
whereby
we
may
come
thus
to
mortifie
sinne
in
vs
are
these
.
Means
that
are
to
be
vsed
to
mortifie
sin
.
The
first
is
,
faith
applying
to
our selues
Christ
crucified
,
faith
whereby
we
beleeue
that
Christ
was
crucified
for
vs
,
and
we
crucified
with
Christ
,
Gal.
2.19
.
where
this
faith
is
,
there
is
the
power
of
Christ
his
death
,
euen
that
power
that
sustained
Christ
on
the
Crosse
,
to
beare
the
guilt
and
punishment
of
our
sinnes
,
and
that
power
is
also
effectual
to
abolish
the
corruption
of
sinne
in
all
his
members
,
and
it
is
indeed
the
power
of
his
spirit
,
Rom.
8.13
.
The
second
meanes
is
a
serious
application
of
the
word
of
God
,
and
especially
of
the
comandements
,
and
threatnings
of
God
to
our
seuerall
lusts
and
affections
,
hence
is
the
word
cald
the
sword
of
the
Spirit
,
Ephes
.
6.17
.
The
third
meanes
is
a
carefull
auoiding
of
all
occasions
and
meanes
,
that
may
stirrevp
our
corruptions
,
and
the
sinfull
motions
and
lusts
of
our
hearts
.
Iob
saith
,
Iob
31.1
.
He
made
a
couenant
with
his
eies
,
&c.
Now
lastly
,
The
continuance
of
mortification
of
sinne
.
we
must
know
that
this
duty
doth
lye
on
vs
till
death
,
because
the
corruption
of
nature
shall
not
bee
vtterly
vanquished
,
and
abolished
in
any
till
death
.
Thus
then
conceiue
we
this
duty
,
we
are
by
faith
applying
to
our selues
Christ
crucified
,
and
by
serious
application
of
the
commandements
and
threatnings
of
God
to
our
seuerall
lusts
and
affections
,
and
by
carefull
auoidance
of
all
occasions
and
meanes
that
may
stirrevp
our
corruption
,
and
the
sinnefull
motions
and
lusts
of
our
hearts
,
to
labor
not
only
to
bridle
our
naturall
corruption
and
weaknesse
,
but
to
abate
it
,
and
this
must
be
a
continued
action
,
we
are
to
doe
it
so
long
as
breath
is
in
our
bodies
.
Now
this
being
so
for
the
vse
of
it
:
First
it
may
vnmaske
and
discouer
many
in
the
world
,
who
thinke
highly
of
themselues
to
be
vnmortified
persons
,
Many
in
the
world
discouered
to
be
vnmortified
persons
.
are
there
not
many
who
shrowd
themselues
vnder
the
couert
of
harmeles
honesty
?
they
deale
truly
,
they
do
no
bodie
harme
,
they
abstaine
from
all
outragious
behauiour
(
which
I
speake
not
against
)
but
yet
if
they
looke
into
themselues
,
they
shall
finde
they
cherish
in
their
hearts
naughty
affections
and
damnable
lusts
of
anger
or
pride
,
selfe-loue
,
selfe-conceit
,
couetousnesse
,
or
the
like
,
and
these
they
neuer
labour
to
suppresse
and
extinguish
,
no
they
nourish
these
with
liking
,
and
thinke
themselues
in
very
good
case
,
in
respect
of
their
ciuill
behauiour
;
well
let
such
persons
know
that
they
are
vnmortified
,
yea
,
take
this
with
thee
whosoeuer
thou
art
,
that
doest
blesse
thy selfe
in
thy
ciuill
behauiour
,
and
thinke
on
it
,
thy
ciuill
carriage
without
mortification
of
thy
sinfull
lusts
and
affections
is
no
better
in
Gods
sight
then
a
glittering
abomination
,
the
like
ciuill
life
was
found
in
the
verie
Heathen
,
and
it
may
be
in
one
that
neuer
shall
be
saued
,
therefore
thinke
on
it
.
And
for
further
vse
of
this
,
let
vs
all
be
stirred
vp
to
the
practise
of
mortification
,
We
are
to
practise
the
duty
of
mortification
.
let
vs
labour
not
onelie
to
bridle
our
corruption
,
that
it
breake
nor
out
,
but
to
kill
and
to
crucifie
it
,
let
vs
neuer
rest
till
we
finde
the
first
motions
of
it
,
a
burden
to
vs
,
and
that
wee
groane
vnder
that
burden
desiring
to
be
deliuered
,
yea
,
let
such
as
haue
made
some
good
proceeding
in
this
duty
still
goe
on
,
and
more
and
more
mortifie
the
flesh
with
the
lusts
and
affections
of
it
,
for
euen
the
best
haue
hidden
and
vnknowen
corruptions
in
them
,
as
Dauid
sayd
,
Psal
.
19.12
.
and
they
must
bee
found
out
and
mortified
,
and
because
we
faile
in
this
duty
,
the
Lord
himselfe
sometimes
takes
the
worke
in
hand
,
Note
and
he
will
crucifie
our
corruption
by
his
chastisements
,
yea
(
if
we
obserue
it
)
we
shall
finde
,
that
the
Lord
sometimes
will
crosse
vs
euen
in
good
courses
for
our
secret
corruption
not
mortified
,
as
he
ouerthrew
the
men
of
Israel
,
twice
going
to
battell
in
a
iust
cause
,
and
by
the
mouth
of
the
Lord
himselfe
:
Iudges
20.
for
their
secret
sinne
,
because
they
were
not
so
humbled
as
they
ought
to
haue
beene
,
thus
will
the
Lord
deale
with
all
that
belong
to
him
,
let
vs
therefore
,
euen
as
many
as
haue
begunne
to
mortifie
sin
,
still
goe
on
in
that
duty
,
labour
we
to
finde
out
our
lusts
,
yea
the
hidden
corruption
of
our
hearts
,
and
by
a
true
application
of
Christ
crucified
to
thine
owne
heart
,
by
laying
to
it
the
commandements
and
threatnings
of
the
word
,
and
by
carefull
auoidance
of
all
occasions
,
and
means
that
may
stirrevp
thy
corruption
,
labour
to
kill
and
crucifie
sinne
,
and
to
this
purpose
remember
the
words
of
the
Apostle
,
Rom.
8.13
.
If
ye
liue
after
the
flesh
ye
shall
die
,
but
if
ye
mortifie
the
deeds
of
the
body
by
the
spirit
,
ye
shall
liue
:
if
wee
please
our selues
in
any
corruption
of
the
flesh
,
be
it
but
an
inward
lust
,
and
liue
in
it
with
pleasure
,
we
shall
die
,
but
if
we
mortifie
it
,
then
we
shall
liue
,
mortification
of
sinne
,
is
an
infallible
signe
that
we
haue
the
spirit
of
life
,
and
that
we
liue
the
life
of
grace
in
this
world
,
and
shall
liue
the
life
of
glory
heereafter
.
We
are
further
to
obserue
how
the
Apostle
heere
sets
out
the
obiect
of
mortification
(
namely
)
sinne
,
and
the
sinnefull
motions
of
the
heart
,
he
saith
not
in
plaine
terms
,
mortifie
your
sinnefull
motions
,
lusts
and
affections
,
but
(
mortifie
your
members
)
he
cals
their
sinnefull
motions
,
lusts
and
affections
,
their
members
,
because
indeed
they
are
not
onelie
as
members
of
that
fowle
bodie
of
our
naturall
corruption
,
but
because
being
not
mortified
,
they
haue
force
to
bring
forth
sin
in
all
the
members
of
our
bodies
,
&
are
to
vs
as
our
members
.
Hence
we
may
raise
two
conclusions
.
The
first
is
this
,
that
sinnefull
motions
,
lusts
and
affections
not
mortified
,
cleaue
as
neere
to
vs
as
the
members
of
our
bodies
,
Sinnefull
lusts
motions
and
affections
not
mortified
,
are
as
deare
vnto
vs
as
the
members
of
our
bodies
.
and
are
as
deare
and
neere
to
vs
as
anie
of
our
members
:
hence
it
is
that
our
Sauiour
bids
vs
,
Matth
.
5.29
.
plucke
out
your
right
eye
&c.
not
meaning
that
wee
should
do
violence
to
our
owne
bodies
,
but
that
we
should
cut
off
,
and
cast
from
vs
the
dearest
things
we
haue
,
if
they
cause
vs
to
offend
,
and
it
may
bee
also
vnderstood
of
that
corruption
and
concupiscence
that
hath
force
in
the
eye
and
hand
,
which
is
therefore
called
by
the
name
of
the
eie
and
hand
,
because
it
is
as
deare
and
tender
vnto
vs
,
as
our
eye
or
hand
,
Iob
.
20.12
13.
Zophar
sets
out
this
notablie
,
he
saith
,
that
wickednesse
is
sweet
in
the
mouth
of
the
wicked
,
he
hides
it
vnder
his
tongue
,
hee
fauours
it
,
and
will
not
forsake
it
,
but
keepes
it
close
in
his
mouth
.
The
reason
of
this
is
plaine
(
namely
)
this
originall
sinne
and
corruption
hath
taken
hold
of
,
and
corrupted
our
very
nature
,
and
the
powers
and
faculties
of
our
soules
,
so
as
we
may
truely
say
,
that
the
nature
,
and
the
powers
,
and
faculties
of
the
soule
of
man
are
corrupted
,
nature
and
the
powers
of
nature
,
and
corruption
cannot
be
seuered
,
and
therefore
it
is
,
that
the
motions
,
lusts
and
affections
that
come
from
thence
being
not
mortified
,
are
as
neere
and
deare
vnto
vs
as
the
verie
powers
of
our
soules
,
or
the
parts
and
members
of
our
bodies
.
First
therefore
this
may
teach
vs
how
wee
may
come
to
know
when
our
corrupt
lusts
and
desires
are
mortified
,
How
we
may
know
when
our
corrupt
lusts
and
desires
are
mortified
.
(
namely
)
when
they
are
not
deare
to
vs
,
wee
make
not
much
of
them
,
and
they
are
not
to
vs
as
the
members
of
our
bodies
,
but
as
burdens
,
though
they
be
in
vs
,
and
arise
in
our
hearts
,
yet
wee
like
them
not
,
but
euen
hate
and
loath
them
,
for
indeed
they
may
be
in
vs
,
yea
,
they
may
at
some
time
bee
violent
in
vs
,
Note
.
and
ouercarrie
vs
to
sinne
,
and
yet
be
in
a
measure
mortified
,
it
was
Peters
case
,
Gal.
2.12
.
he
was
ouercarried
with
his
feare
to
withdraw
himselfe
from
the
Gentils
,
yet
was
Peter
a
man
regenerate
and
mortified
,
and
that
sinne
of
his
was
a
sinne
of
infirmity
,
for
that
indeed
is
a
sinne
of
infirmity
,
What
a
sin
of
infirmity
is
.
when
a
man
regenerate
carrying
in
his
heart
a
purpose
not
to
sinne
,
is
notwithstanding
ouercarried
by
some
great
temptation
,
or
violence
of
affection
to
sinne
;
euery
wicked
and
prophane
man
will
say
,
hee
sinnes
of
infirmity
,
as
the
filthy
fornicatour
,
the
beastly
drunkard
,
the
common
swearer
,
and
the
like
,
but
it
is
not
so
,
these
persons
sinne
with
all
their
hearts
,
and
their
sinne
comes
not
from
lust
and
affection
,
onely
at
sometime
violent
,
but
euer
ruling
and
raigning
in
them
,
and
so
they
sinne
of
purpose
,
not
of
infirmitie
(
but
that
by
the
way
)
let
it
be
remembred
,
that
the
lusts
and
motions
of
sinne
that
are
in
vs
,
and
doe
sometimes
ouercarry
vs
to
sinne
,
are
for
all
that
in
a
measure
mortified
,
when
they
are
not
deare
vnto
vs
,
but
wee
hate
and
detest
them
,
and
are
wearie
of
them
,
and
striue
against
them
,
and
this
I
speake
for
the
comfort
of
such
as
labour
and
groane
vnde
the
burden
of
their
owne
corruptions
,
yea
,
and
sometimes
are
driuen
in
respect
of
them
,
to
make
question
of
their
state
,
whether
they
be
the
children
of
God
or
no
,
as
sometimes
this
is
their
complaint
,
I
desire
in
my
heart
to
obey
God
,
and
to
keepe
faith
and
a
good
conscience
in
all
things
,
but
I
finde
that
my
nature
is
so
wicked
,
and
so
rebellious
,
that
I
somtimes
doubt
I
am
not
the
child
of
God
;
well
examine
thy selfe
by
this
,
doest
thou
(
finding
thy
rebellion
)
hate
thy
lust
?
doest
thou
euerie
daie
(
humbling
thy selfe
before
God
)
striue
against
it
,
and
being
ouercarried
by
it
to
some
sinne
,
doest
thou
recouer
thy selfe
by
new
repentance
?
if
thou
canst
with
good
conscience
say
,
thou
doest
this
thou
needst
not
to
feare
it
,
thou
art
a
child
of
God
,
for
marke
what
the
Apostle
sayth
,
Galat
.
5.16
.
walke
in
the
spirit
,
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
,
it
is
there
made
a
priuiledge
of
Gods
childe
not
to
bee
altogether
voide
of
the
lusts
of
the
flesh
,
but
not
to
fulfill
them
,
that
is
,
not
to
accomplish
them
with
loue
,
with
pleasure
,
&
with
ful
consent
of
will
,
if
thou
hate
and
detest
the
lusts
that
are
in
thee
,
if
thou
resist
them
and
striue
against
them
,
if
(
being
sometime
ouercarried
by
them
)
thou
recouer
thy selfe
by
new
,
and
speedy
repentance
,
certainely
(
remember
it
to
thy
comfort
)
they
shall
neuer
be
laid
to
thy
charge
,
to
thy
condemnation
.
Againe
is
it
so
that
our
sinnefull
motions
,
lusts
,
and
affections
,
not
mortified
,
are
as
deare
vnto
vs
,
as
the
members
of
our
owne
bodies
,
then
let
no
man
fancie
to
himselfe
that
he
may
at
his
owne
time
and
pleasure
mortifie
,
and
kill
any
knowne
corruption
of
his
owne
heart
,
It
is
a
meere
fancy
that
a
man
may
when
hee
will
mortifie
the
knowne
corruption
of
his
owne
heart
.
it
is
a
conceite
running
in
the
mindes
of
many
,
helped
forward
by
strong
delusion
of
Satan
,
that
they
may
subdue
,
and
ouercome
their
knowne
sins
and
corruptions
when
they
will
,
and
they
may
at
their
pleasure
ouercome
their
pride
,
their
lust
,
their
couetousnesse
,
and
the
like
.
Alas
they
are
deceiued
,
they
shall
finde
it
will
be
as
hard
to
do
,
as
if
they
were
to
lay
violent
hands
on
their
owne
bodies
,
and
to
cut
off
a
legge
,
or
an
arme
,
therefore
let
not
any
of
our
hearts
be
possessed
with
such
deceiuing
thoughts
,
Ierem
.
23.23
.
Can
the
blacke-Moore
change
his
skinne
,
or
the
Leopard
his
spots
,
then
may
they
also
doe
good
,
that
are
accustomed
to
doe
euill
,
the
Prophet
there
shewes
how
hard
a
thing
it
is
to
breake
of
but
a
custome
of
sinne
,
euen
as
hard
as
to
make
a
blacke
Moore
white
,
a
thing
in
nature
impossible
,
now
if
custome
which
is
but
a
second
nature
be
so
hard
to
be
broken
of
,
what
may
wee
deeme
nature
it selfe
to
be
,
how
hard
a
thing
is
it
to
abolish
that
corruption
that
is
bred
,
and
borne
with
vs
,
and
is
as
deare
vnto
vs
as
any
member
of
our
bodies
.
Let
no
man
then
imagine
that
he
can
at
his
owne
pleasure
shake
from
him
his
olde
sweet
familiar
sinne
,
and
offer
violence
to
his
owne
nature
,
and
so
pleasing
himselfe
in
that
fond
and
windy
conceit
,
neglect
the
timely
,
and
carefull
vsing
of
the
meanes
of
mortification
.
Let
vs
so
sone
as
euer
we
spie
any
corruption
,
any
sinfull
lust
,
or
motion
in
our
hearts
,
vse
the
meanes
to
kill
the
same
,
let
vs
not
suffer
it
there
to
harbour
,
and
rest
,
in
hope
heereafter
to
deale
with
it
,
and
ouercome
it
,
we
shall
finde
worke
enough
at
the
first
,
and
the
longer
we
suffer
it
,
the
stronger
and
the
more
heard
it
will
be
to
ouermaster
.
Yea
,
let
vs
know
,
it
is
euen
a
iudgement
of
God
vpon
vs
,
if
we
suffer
any
known
corruption
in
our
hearts
,
Note
.
and
vse
not
the
meanes
to
mortifie
it
;
for
as
there
is
no
greater
signe
of
Gods
wrath
,
then
when
he
suffers
men
to
goe
on
,
and
thriue
in
sinne
;
so
certainely
it
is
his
iudgement
vpon
vs
,
when
wee
suffer
a
knowne
sinne
in
our selues
,
and
vse
not
the
meanes
to
mortifie
,
and
to
ouercome
it
.
Let
vs
therefore
bee
stirred
vppe
to
a
timely
and
carefull
vsing
of
the
meanes
of
mortification
,
so
soone
as
euer
we
finde
any
sinne
in
our selues
.
The
second
conclusion
may
be
thus
gathered
.
In
that
the
Apostle
saith
,
(
Mortifie
your
members
.
&c
,
)
Meaning
the
sinnefull
motions
,
lusts
,
and
affections
that
are
as
the
members
of
that
monstrous
body
of
sinne
,
and
haue
force
in
our
members
;
hence
wee
may
easily
conclude
thus
much
.
That
it
is
the
inward
lust
,
and
corruption
of
the
heart
,
that
doth
infect
all
the
members
of
the
body
with
sinne
,
It
is
the
inward
lust
and
corruption
of
the
heart
that
infecteth
all
the
members
of
the
body
with
sinne
.
it
is
that
which
doth
fill
the
eie
with
pride
,
and
with
adluterie
;
so
as
the
very
looke
of
the
eie
is
defiled
,
and
the
eie
is
full
of
Adultery
:
2.
Pet
.
2.14
.
It
is
that
which
defileth
the
hand
,
and
makes
it
lift
vp
to
shed
bloud
,
and
by
it
the
foote
is
defiled
,
and
hastneth
to
mischiefe
,
by
it
the
tongue
is
set
on
fire
to
blaspheme
,
to
raile
,
to
lie
,
and
howsoeuer
the
Apostle
saith
,
Iam
.
3.6
.
That
the
wicked
tongue
is
set
on
fire
of
Hell
,
meaning
by
the
Deuill
,
yet
it
makes
not
against
this
I
now
deliuer
;
because
the
Deuill
could
not
vse
the
tongue
of
man
,
or
any
member
of
his
body
,
as
an
instrument
of
sinne
,
Note
.
were
it
not
for
the
corruption
that
is
within
man
himselfe
;
the
Deuill
stirres
vp
that
,
and
sends
that
abroad
into
all
the
parts
and
members
of
the
bodie
.
Math
.
15.18
.
Our
Sauiour
teacheth
plainely
,
that
all
defilement
of
man
comes
from
within
,
euen
from
the
heart
,
from
the
lust
and
corruption
of
the
heart
,
that
is
the
thing
that
doth
defile
the
whole
man
.
Now
this
being
so
,
that
from
the
lust
and
corruption
of
the
heart
,
comes
the
infection
and
defilement
of
all
the
parts
and
members
of
the
bodie
with
sinne
:
it
behooues
euerie
one
of
vs
to
follow
the
counsell
of
Salomon
,
Prou.
4.2.3
.
To
keepe
our
hearts
with
all
diligence
:
We
are
chiefelie
to
purge
our
hearts
,
&
keepe
them
with
all
diligence
.
and
in
the
first
place
,
to
looke
to
the
purging
of
our
hearts
from
sinnefull
motions
,
lusts
,
and
affections
:
wouldest
thou
mortifie
the
lust
,
or
pride
that
is
in
thine
eie
,
thou
must
then
labour
to
mortifie
the
lust
that
is
in
thy
heart
,
which
doth
fil
thine
eie
with
lust
,
it
is
preposterous
and
in
vaine
to
goe
about
to
mortifie
the
sinne
of
thine
hand
,
thy
feet
,
&c.
so
long
as
thine
her
at
is
full
of
vnmortified
motions
and
lusts
,
to
instance
in
one
particular
,
it
is
to
no
purpose
in
respect
of
true
mortification
,
to
keepe
backe
thine
hand
from
doing
wrong
to
others
,
either
by
violence
or
fraude
,
if
thou
haue
within
thee
the
heart
of
Ahab
,
euen
a
secret
liking
of
the
goods
of
thy
neighbour
,
tickling
,
and
delighting
thine
heart
,
and
causing
thee
to
wish
,
Oh
would
such
a
house
,
or
such
a
field
were
mine
,
for
that
rate
of
couetousnesse
will
at
one
time
or
other
send
foorth
bitter
fruits
;
looke
therefore
in
the
first
place
,
to
the
mortification
of
the
lust
,
and
corruption
of
thine
heart
,
if
thou
labour
to
mortifie
the
members
of
thy
body
,
and
not
the
members
of
that
body
of
corruption
that
are
in
thee
,
which
fill
thine
eies
,
thy
hands
,
thy
tongue
,
and
all
the
members
of
thy
body
with
sinne
:
the
Lord
may
deale
with
thee
proportionablie
,
and
iustly
fasten
his
iudgement
vpon
thine
heart
,
and
giue
thee
vp
to
hardnesse
and
vnfeelingnesse
of
sinne
;
for
it
is
iust
with
thee
Lord
wherein
wee
sinne
,
therein
to
punish
vs.
One
thing
yet
remaines
in
this
generall
exhortation
to
be
considered
(
namely
)
the
quality
of
the
members
of
sinnes
,
that
they
are
earthlie
,
we
are
to
marke
that
the
Apostle
saith
not
,
which
are
hellish
or
deuillish
,
as
he
might
,
but
which
are
earthly
;
he
thought
it
sufficient
to
set
out
the
vglinesse
of
sinfull
motions
,
lusts
,
and
affections
,
to
say
they
are
earthly
.
And
indeed
,
Sinnefull
motions
of
the
heart
are
vgly
and
hatefull
enough
in
that
they
are
earthly
.
it
is
enough
to
make
the
sinnefull
motions
of
our
hearts
vgly
,
and
hatefull
in
the
sight
of
God
,
and
of
good
men
;
yea
,
in
our
owne
eies
,
if
wee
bee
children
of
God
,
when
wee
finde
they
tend
onely
to
earthly
pleasures
,
it
is
enough
to
make
vs
hate
and
detest
them
,
and
desire
to
be
freed
from
them
,
our
Apostle
could
not
speake
of
such
motions
in
other
men
but
with
teares
in
his
eies
:
Phil
.
3.19
.
They
minde
earthly
things
:
the
motions
of
their
mindes
are
earthly
,
and
shall
wee
then
speake
and
thinke
of
them
in
ourselues
with
delight
?
If
we
doe
,
wee
are
farre
from
the
affection
of
the
Apostle
.
And
indeed
,
when
Gods
children
feele
their
hearts
moued
towards
fornication
,
vncleanenesse
,
or
the
like
,
they
thinke
with
themselues
,
these
are
but
earthly
and
sensuall
pleasures
,
and
euen
in
that
respect
they
labour
to
quel
and
kill
such
motions
,
and
suffer
them
not
to
rest
in
their
bosomes
,
because
they
are
grosse
and
earthly
,
If
we
be
Gods
children
wee
cannot
away
with
the
sinnefull
motions
of
our
harts
,
because
they
are
grosse
and
earthly
.
they
cannot
away
with
them
.
Come
we
to
the
particular
enumeration
of
the
members
of
sinne
,
which
the
Apostle
exhorted
the
Colossians
to
mortifie
,
in
the
words
following
.
(
Namely
)
-
Fornication
.
-
Uncleanenesse
.
-
Inordinate
affection
-
Euill
Concupiscence
.
-
and
Couetousnesse
.
He
reckons
vp
fiue
particular
sinnes
,
that
are
to
be
mortified
,
the
foure
first
are
sinnes
against
the
seuenth
commandement
.
-
Fornication
.
-
Uncleanenesse
.
-
Inordinate
affection
.
-
Euill
Concupiscence
.
And
the
fifth
is
a
sinne
against
the
eighth
.
-
Couetousnesse
.
Before
we
come
to
speake
of
these
sinnes
,
as
they
are
laid
downe
in
order
;
obserue
the
Apostles
order
,
his
maner
of
proceeding
;
from
his
generall
exhortation
to
the
mortification
of
sinne
.
He
comes
downe
to
particulars
,
he
thought
it
not
sufficient
to
say
mortifie
sinne
,
but
hee
descendes
to
exhort
to
the
mortification
of
such
sins
,
as
he
knew
were
found
among
the
Colossians
,
(
as
indeed
,
Fornication
was
a
sinne
common
among
the
Gentiles
)
and
the
Apostle
doth
bend
his
speach
much
against
it
in
his
other
Epistles
;
yea
we
shall
finde
,
he
insisteth
more
largely
,
in
condemning
that
sinne
,
then
commonly
hee
doth
,
in
any
other
sinne
.
Hence
we
are
taught
thus
much
.
That
sinne
is
not
onely
to
be
spoken
against
in
general
,
but
also
in
particular
.
Ministers
and
Preachers
of
the
word
are
to
bend
their
speach
against
particular
sinnes
,
Preachers
of
the
word
are
to
speake
against
particular
sinnes
.
euen
sinnes
knowne
to
be
amongst
them
,
to
whom
they
speake
;
and
not
onely
to
say
,
take
heede
of
sinne
,
or
flie
from
sinne
,
but
to
point
out
particular
knowne
sinnes
that
are
found
in
them
to
whom
they
speake
.
Wee
shall
finde
it
to
haue
beene
the
practise
of
the
Prophets
and
Teachers
,
from
time
to
time
.
2
Sam
.
12.7
.
Nathan
comes
to
Dauid
,
and
tels
him
,
He
was
the
man
,
yea
,
he
went
further
with
him
,
and
laid
before
him
his
particular
sinne
,
and
the
greatnesse
of
it
,
bringing
to
his
minde
Gods
mercy
in
his
aduancement
,
his
contempt
of
Gods
goodnesse
,
and
his
closse
and
cunning
dealing
in
committing
his
sinne
from
that
verse
to
the
13.
Thus
Act.
2.23
.
the
Apostle
Peter
tels
the
Iewes
of
their
particular
sinne
,
That
they
had
crucified
Iesus
of
Nazareth
,
and
to
make
them
see
the
vglinesse
of
their
sinne
,
he
goes
on
,
and
sets
before
them
the
manner
of
Christ
his
apprehension
,
that
they
had
taken
him
by
the
hands
of
wicked
men
,
preordained
as
vessels
of
wrath
to
that
purpose
,
and
that
they
had
crucified
Iesus
indeede
,
but
that
Iesus
whom
God
had
raised
vppe
from
the
dead
,
and
by
his
right
hand
exalted
to
the
highest
heauens
,
and
made
both
Lord
and
Christ
.
It
were
easie
to
shew
this
by
many
other
examples
,
that
the
Preachers
of
the
word
,
are
not
onely
to
deale
against
sinne
in
generall
,
but
to
descend
to
particulars
,
euen
to
sins
known
to
bee
in
them
to
whom
they
speake
.
The
reason
is
plaine
,
they
are
to
labour
to
make
men
so
to
see
sinne
,
that
they
may
be
humbled
,
and
repent
of
it
;
and
that
will
neuer
bee
effected
by
speaking
against
sinne
in
generall
;
euerie
man
will
bee
ready
to
put
of
that
which
is
spoken
in
generall
from
himselfe
to
others
,
and
therefore
there
must
be
a
descending
to
particular
sinnes
knowne
to
be
in
them
,
to
whom
the
Word
is
preached
.
First
therefore
,
this
giues
warrant
to
the
Ministers
of
the
word
,
to
speake
against
particular
known
sinnes
;
Preachers
of
the
Word
haue
warrant
to
speake
against
particular
sinnes
.
yea
,
it
lies
vpon
vs
that
are
Ministers
as
a
dutie
,
we
are
to
deale
with
sinne
,
as
priuate
men
vse
to
speake
of
State-matters
in
generall
termes
,
warily
,
and
a
farre
of
,
lest
they
bee
intangled
in
their
talke
,
but
we
are
to
strike
at
sinne
in
particular
;
yea
,
we
are
to
discouer
the
peculiar
vglinesse
,
and
deformity
of
it
,
by
the
condition
of
the
sinner
,
by
the
manner
of
doing
it
,
and
by
circumstances
of
time
,
and
pla●e
,
and
if
sinne
be
so
set
before
such
as
are
guilty
,
it
will
either
by
grace
make
their
harts
bleed
for
sorrow
,
as
theirs
did
,
Acts
2.37
.
or
by
corruption
burst
for
anger
as
theirs
did
,
Acts
7.54
.
Againe
,
is
it
so
that
the
Preachers
of
the
Word
are
to
deale
against
sinne
not
onely
in
generall
,
but
in
particular
,
then
let
no
man
thinke
himselfe
h●rdly
dealt
withall
,
if
his
particular
knowne
sinne
,
We
are
not
to
thinke
themselues
hardly
dealt
withall
when
their
particular
known
sinnes
are
discouered
by
the
preaching
of
the
word
.
be
set
before
him
in
the
preaching
of
the
word
;
it
is
commonly
said
,
when
a
man
reprooues
a
notorious
sinne
in
any
man
,
that
he
speakes
against
that
man
,
as
if
a
man
and
his
sin
were
al
one
,
whereas
indeed
the
Preacher
speakes
not
against
the
person
,
but
against
the
sinne
of
the
person
,
and
if
a
man
be
somewhat
vehement
in
speaking
against
a
particular
knowne
sinne
,
according
to
the
nature
and
quality
of
it
,
then
he
shall
be
charged
with
too
much
rigour
,
and
he
is
too
harsh
and
peremptory
,
and
that
his
words
are
not
to
bee
borne
;
thus
we
manifest
,
and
belch
out
the
corruption
of
our
owne
hearts
;
yea
,
euen
this
is
a
particular
sinne
too
common
amongst
many
:
we
delight
in
such
teachers
,
as
come
not
neere
vs
,
and
in
such
as
neuer
touch
our
particular
sinnes
:
if
a
man
fill
our
heads
with
nouelties
and
strange
conceits
,
he
is
the
onely
teacher
for
many
of
vs
;
as
for
him
that
comes
home
to
our
hearts
,
and
sets
our
particular
and
personall
sinnes
before
vs
,
we
cannot
away
with
him
,
we
like
not
him
but
from
the
teeth
outward
.
Let
vs
take
knowledge
of
this
to
be
the
particular
sinne
of
many
of
vs
,
and
let
vs
be
humbled
for
it
;
otherwise
wee
may
iustly
looke
for
the
curse
of
God
on
our
hearing
,
that
as
we
delight
in
plausible
nouelties
,
so
the
Lord
in
his
iust
iudgdment
may
suffer
our
heads
to
be
fild
with
them
,
and
keepe
our
hearts
empty
of
all
sauing
comfort
;
yea
,
euen
hide
from
vs
the
sweetnesse
and
comforts
of
his
word
.
Come
we
now
to
speake
of
the
sinnes
heere
reckoned
vp
by
the
Apostle
that
are
to
bee
mortified
,
and
first
of
these
foure
,
-
Fornication
.
-
Uncleanenesse
.
-
Inordinate
affection
.
-
Euill
Concupiscence
.
Which
are
sinnes
vnder
one
head
,
and
all
forbidden
in
the
seuenth
comandement
,
and
of
these
I
will
not
speake
at
large
,
for
euery
one
of
them
might
take
vp
a
large
discourse
but
onely
so
much
as
is
for
the
purpose
of
the
present
text
,
which
driues
at
the
mortification
of
these
sinnes
.
I
will
therefore
:
First
,
shew
what
these
sinnes
are
seuerally
,
and
the
greatnesse
of
them
.
And
secondly
,
the
meanes
that
are
to
bee
vsed
for
the
mortification
of
them
,
with
application
of
the
same
.
And
after
that
,
come
to
some
generall
doctrine
that
may
be
gathered
from
these
words
.
First
therefore
know
wee
that
(
Fornication
)
is
an
outward
breach
of
the
seuenth
commandement
,
What
fornication
is
.
and
it
is
the
carnall
copulation
of
two
single
or
vnmarried
persons
,
euen
filthinesse
committed
by
two
persons
vnmarried
,
and
howsoeuer
,
this
is
not
so
great
a
sin
as
adultery
,
which
is
filthinesse
committed
betweene
married
persons
,
or
at
least
one
of
them
being
married
,
yet
is
it
a
most
greeuous
sinne
:
1.
Corinth
.
6.
from
verse
15.
to
the
end
,
The
greatnes
of
that
sinne
.
our
Apostle
doth
there
paynt
out
the
greatnesse
of
it
in
liuely
colours
,
as
that
it
takes
the
members
of
Christ
,
and
makes
them
the
members
of
an
harlot
,
if
defileth
the
body
in
more
speciall
manner
then
other
sinnes
,
whence
it
is
,
that
men
and
women
are
counted
dishonest
,
if
not
only
,
yet
chiefely
for
the
sinne
of
fornication
,
it
defileth
the
temple
of
the
holy
Ghost
,
and
it
prostituteth
the
bodies
of
men
and
women
bought
with
a
great
price
,
euen
the
precious
bloud
of
Christ
,
to
most
base
and
vile
vses
:
adde
to
these
the
fearefull
effects
and
fruits
of
this
sinne
,
which
may
also
set
out
the
greatnesse
of
it
,
it
brings
foorth
a
diseased
bodie
,
a
poore
estate
,
and
an
ill
name
,
yea
,
which
is
woorste
of
all
,
it
makes
both
bodie
and
soule
liable
to
the
curse
of
God
.
1.
Corinth
.
6.6
.
yea
,
not
onely
the
body
and
soule
of
one
,
but
of
two
at
once
,
euen
two
at
one
time
by
this
sin
are
enwrapped
within
compasse
of
Gods
curse
,
and
therefore
doubtlesse
fornication
is
a
greeuous
sinne
.
Now
the
second
sinne
heere
named
is
(
vncleannesse
)
What
vncleannesse
is
.
this
sinne
also
is
an
outward
breach
of
the
seuenth
commandement
,
and
by
it
we
are
to
vnderstand
,
euerie
actuall
defilement
of
body
against
nature
,
as
that
of
incest
,
with
such
as
are
within
degrees
forbidden
,
and
laid
foorth
Leuit.
18.
from
verse
6.
to
the
18.
and
of
other
defilements
which
are
more
against
nature
,
as
that
which
is
committed
with
another
kinde
,
as
with
bruit
beasts
,
expressely
forbidden
,
Leuit.
18.23
.
or
that
which
is
committed
with
that
sexe
which
is
not
for
that
naturall
vse
spoken
of
,
Rom.
1.26.27
.
and
was
the
sinne
of
Sodome
,
or
that
which
is
most
vnnaturall
,
and
was
in
part
the
sinne
of
Onan
,
Gen.
38.9
.
now
these
defilements
of
the
body
are
most
foule
and
greeuous
sinnes
,
The
greatnes
of
that
sinne
.
in
that
they
are
not
onely
against
the
Law
of
God
,
but
against
the
verie
light
of
nature
,
and
be
commonly
punishments
of
some
other
horrible
sinnes
,
and
euer
follow
a
very
prophane
and
dead
heart
:
Rom.
1.24
.
the
Apostle
sayth
,
when
the
Heathen
turned
the
glory
of
the
incorruptible
God
,
to
the
similitude
of
the
image
of
a
corruptible
man
&c.
God
gaue
them
vppe
to
their
hearts
lusts
:
vnto
vncleanenesse
,
&c.
therefore
all
kinde
of
vncleannesse
is
a
horrible
sinne
.
What
inordinate
affection
is
.
The
third
sinne
of
the
same
kinde
heere
mentioned
is
the
(
inordinate
aff●ction
)
which
is
an
inward
breach
of
the
seuenth
commmandement
,
in
the
originall
it
is
but
one
word
{αβγδ}
,
and
heereby
wee
are
to
vnderstand
the
passion
of
lust
,
which
boileth
and
burneth
within
,
prouoking
the
bodie
,
and
minde
to
vncleannesse
,
and
this
is
that
which
the
Apostle
cals
burning
:
The
greatnes
of
this
sinne
.
1.
Cor
.
7.9
.
It
is
better
to
marry
then
to
burne
,
that
is
,
to
haue
within
a
continuall
feruencie
of
lust
,
boiling
and
stirring
to
vncleannesse
and
fornication
,
and
heerein
may
appeare
the
greatnesse
of
this
sinne
,
in
that
it
is
a
burning
lust
and
affection
,
for
being
so
,
it
not
only
hindereth
good
motions
of
the
heart
,
but
as
fire
doth
consume
all
moisture
of
grace
,
yea
where
there
is
an
heart
enflamed
,
and
burning
with
the
passion
of
feruent
lust
,
that
slame
doth
distract
the
minde
,
distemper
the
bodie
,
and
disorder
all
holy
actions
,
it
is
woorth
marking
that
Peter
saith
,
2.
Pet
.
2.14
.
they
that
haue
adulterous
eyes
,
which
are
the
messengers
of
that
passion
of
lust
,
they
cannot
cease
to
sinne
,
therefore
(
without
question
)
this
inordinate
affection
,
this
passion
of
lust
is
a
greeuous
sinne
.
Now
the
last
sinne
of
this
kinde
expressed
,
What
euill
concupiscence
is
.
is
Euill
concupiscence
)
which
is
also
an
inward
breach
of
the
seauenth
commandement
,
and
first
the
Apostle
cals
it
(
euill
)
to
distinguish
it
both
from
the
desire
of
nature
,
of
things
seruing
for
the
necessity
of
nature
,
as
meat
and
drinke
,
which
in
it selfe
is
neither
good
nor
ill
,
and
also
from
the
lust
of
the
Spirit
,
spoken
of
Gal.
5.17
.
which
is
holy
and
good
,
and
this
euill
concupiscence
heere
spoken
of
,
is
the
inward
motion
of
the
heart
to
vncleannesse
,
with
consent
of
will
,
it
is
the
purpose
and
desire
of
the
heart
to
any
filthy
act
of
adultery
,
called
by
our
Sauiour
the
adultery
of
the
heart
:
Matth
.
5.28
.
he
that
looketh
on
a
woman
to
lust
after
her
,
The
greatnes
of
this
sinne
.
that
is
,
with
a
will
and
desire
to
her
,
hath
committed
adultery
with
her
already
in
his
heart
,
now
this
is
the
mother
and
root
of
that
burning
lust
,
and
they
differ
onely
in
degree
one
from
another
,
this
desire
to
any
filthy
acte
of
adultery
is
the
first
degree
of
lust
,
and
that
passion
of
lust
is
a
further
degree
,
giuing
no
rest
,
but
euer
stirring
to
the
committing
of
the
filthy
act
of
adultery
,
and
therefore
this
desire
of
the
heart
to
any
filthy
act
of
adulterie
,
beeing
the
mother
of
that
feruent
and
boyling
lust
,
and
the
grandmother
of
vncleannesse
must
needes
be
a
great
and
a
greeuous
sinne
.
Hauing
thus
seene
these
sinnes
what
they
are
,
Meanes
that
serue
for
the
mortification
of
the
forenamed
sinnes
are
foure
.
and
the
greatnesse
of
them
,
consider
we
in
the
next
place
,
the
speciall
meanes
that
serue
for
the
mortifying
of
them
,
which
are
chiefely
these
.
First
,
the
feare
of
God
,
that
wee
feare
God
in
his
word
and
commandement
that
forbids
these
sinnes
,
that
feare
will
clense
both
the
heart
and
body
:
Marriage
indeed
is
a
meanes
to
auoide
the
act
of
filthinesse
,
Note
.
but
it
will
not
kill
lust
if
this
feare
of
God
be
wanting
,
this
hath
the
promise
,
Eccles
.
7.28
.
I
finde
more
bitter
then
death
,
the
woman
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
;
he
that
is
good
before
God
,
shall
be
deliuered
from
her
,
but
the
sinner
shall
bee
taken
by
her
.
The
second
meanes
is
a
true
delight
in
the
worde
of
God
,
and
his
holie
ordinances
,
euerie
man
will
haue
his
delight
,
if
wee
haue
not
spirituall
delight
,
certainely
,
our
hearts
will
be
taken
vp
with
fleshly
and
carnall
delights
,
and
therefore
true
delight
in
the
word
and
ordinances
of
God
is
a
speciall
meanes
to
keepe
out
lust
,
Prou.
2.10
.
Salomon
saith
,
when
wisedome
entreth
into
thine
heart
,
and
knowledge
deligtheth
thy
soule
,
then
verse
16.
It
shall
deliuer
thee
from
the
strange
woman
,
euen
from
the
stranger
that
flattereth
with
her
words
.
The
third
means
is
earnest
praier
to
God
,
that
he
would
purifie
and
purge
our
hearts
,
for
he
alone
it
is
that
must
purge
them
from
filthy
lusts
,
and
as
one
saith
well
,
it
is
not
possible
that
either
that
Christian
,
who
is
diligent
in
prayer
should
bee
weake
in
grace
to
ouercome
sinne
,
or
that
grace
should
abound
where
there
is
neglect
of
prayer
.
The
fourth
and
last
meanes
is
,
auoidance
of
all
things
that
stirre
vp
and
nourish
these
lusts
in
our
hearts
,
for
take
away
food
from
the
bodie
,
and
it
will
languish
and
pine
away
,
so
take
away
those
things
that
stirre
vp
and
nourish
lust
,
and
lust
will
be
weakened
and
decay
in
vs
,
and
those
are
,
idlenesse
,
excesse
in
diet
,
curiosity
,
and
excesse
in
trimming
the
bodie
with
apparell
,
wanton
speeches
and
gestures
,
bad
company
and
the
like
.
Reproofe
of
such
as
vse
not
these
meanes
.
If
we
now
examine
our selues
by
these
means
spoken
of
,
it
is
to
be
feared
we
shall
finde
that
many
of
vs
are
vnmortified
in
respect
of
these
sinnes
,
yea
,
euen
such
as
will
challenge
to
themselues
that
they
are
free
from
the
filthie
act
of
adultery
,
and
not
to
stand
on
it
,
whether
they
feare
the
Lord
,
or
delight
in
his
word
,
or
vse
prayer
against
these
lusts
,
or
no
,
doe
not
manie
persons
shew
themselues
vnmortified
in
regarde
of
these
sinnes
,
in
their
light
and
wanton
apparrell
,
in
their
newfangled
and
garish
attire
.
They
will
say
,
doe
you
know
my
heart
whether
I
bee
mortified
or
no
.
I
answer
thee
,
I
take
not
on
mee
to
know
thine
heart
,
but
by
the
fruits
,
can
any
thinke
thee
mortified
to
sinne
within
thine
heart
,
when
thou
liuest
to
all
vanitie
and
excesse
without
in
thy
body
,
must
we
iudge
thee
reformed
in
soule
,
who
art
vnreformed
in
body
,
and
that
thou
art
mortified
to
these
sinnes
,
and
yet
regardest
not
the
meanes
of
mortification
,
we
haue
no
warrant
so
to
thinke
,
&
thou
deceiuest
thy selfe
,
if
thou
thinke
thou
art
mortified
to
these
sinnes
.
Now
then
that
euerie
one
may
be
stirred
vp
carefully
to
vse
the
meanes
that
serue
for
the
mortification
of
these
sinnes
.
Let
vs
consider
how
farre
they
prouoke
the
Lord
to
wrath
;
A
motiue
to
stirre
vs
vp
to
vse
the
means
before
spoken
of
.
we
shall
finde
they
prouoke
him
not
onelie
to
execute
his
vengeance
on
the
parties
themselues
,
that
are
guil●ty
of
them
,
giuing
them
vp
in
their
soules
to
prophanenes
,
and
plaguing
them
in
their
bodies
,
with
fowle
and
filthie
diseases
,
but
they
prouoke
the
Lord
to
execute
his
wrath
on
the
place
,
and
land
where
they
liue
,
Leuit.
18.25
.
the
Lord
saith
,
the
land
is
defiled
by
them
,
and
shall
vomit
out
her
inhabitants
,
the
words
are
of
great
vehemencie
,
and
therefore
our
feare
should
be
great
,
that
wee
prouoke
not
the
Lord
to
such
vengeance
,
wee
ought
to
bee
stirred
vp
to
a
carefull
practise
of
the
meanes
,
seruing
for
the
mortifying
of
these
sinnes
.
Come
we
to
the
third
thing
I
propounded
to
stand
vpon
(
namely
)
some
generall
doctrine
,
that
may
be
gathered
from
these
words
,
and
first
in
that
the
lust
of
fornication
is
to
be
mortified
.
We
may
gather
.
That
fornication
is
not
a
thing
indifferent
,
or
a
matter
of
small
moment
,
Fornication
is
not
a
thing
indifferent
or
of
smal
moment
and
lightly
to
bee
regarded
,
but
it
is
a
sinne
,
it
is
a
breach
of
Gods
Law
,
and
that
a
great
and
fearfull
breach
of
it
,
this
poynt
I
haue
sufficiently
made
manifest
,
onely
remember
that
the
Apostle
in
the
1.
Corinth
.
6.
doth
much
insist
on
that
,
and
condemnes
it
by
many
arguments
,
and
he
cals
it
directly
sinne
,
verse
18.
Flee
fornication
,
euery
sinne
that
a
man
doth
is
without
the
bodie
,
but
hee
that
committeth
fornication
sinneth
against
his
owne
bodie
.
Now
thi●
wee
are
to
holde
for
trueth
,
against
whatsoeuer
can
bee
said
to
the
contrary
,
for
indeede
there
is
something
sayd
and
obiected
by
some
to
the
contrarie
,
euen
against
the
plaine
euidence
of
the
worde
,
either
in
waie
of
extenuation
of
this
sinne
,
or
to
prooue
it
to
bee
a
thing
indifferent
.
As
first
it
is
obiected
,
that
the
Lord
bad
Hosea
the
Prophet
Hos
.
1.2
.
to
take
to
him
a
wife
of
fornications
,
and
therefore
(
say
some
)
fornication
is
not
simply
euill
,
and
in
it selfe
no
sinne
,
for
if
it
be
(
say
they
)
then
did
the
Lord
command
the
Prophet
to
sinne
.
First
,
that
can
neuer
be
prooued
to
bee
a
historie
,
and
a
narration
of
a
thing
done
,
but
a
Propheticall
vision
.
Againe
,
if
wee
grant
it
was
a
thing
done
,
yet
will
it
not
follow
thence
,
that
the
Lord
commanded
the
Prophet
to
sinne
,
or
that
the
Prophet
sinned
in
so
doing
,
because
the
Lord
hath
power
to
dispence
with
his
Law
,
and
may
giue
a
speciall
command
for
the
doing
of
that
which
hee
hath
generally
forbidden
in
his
Law
,
and
the
Prophet
beeing
commanded
might
lawfully
do
it
&
not
sin
,
yea
,
if
he
had
not
done
it
being
commanded
of
the
Lord
he
had
sinned
,
as
Abraham
had
sinned
if
he
had
not
gone
about
to
kill
his
sonne
Isaac
,
being
so
commanded
by
the
Lord
,
Gen
22.
and
the
Israelites
had
sinned
,
if
they
had
not
spoiled
the
Aegyptians
as
they
were
commanded
of
the
Lord
,
Exod
.
11.2
.
though
the
fact
of
Abraham
without
the
speciall
commandement
of
the
Lord
,
had
beene
murther
,
and
the
fact
of
the
Israelites
had
beene
theft
,
therefore
it
makes
nothing
for
the
defence
of
fornication
to
prooue
it
no
sinne
▪
because
the
Prophet
had
a
special
commandement
to
take
vnto
him
a
wife
of
fornications
.
It
is
further
obiected
,
that
fornication
is
reckoned
vppe
by
the
Apostles
among
things
indifferent
,
Acts
15.29
.
the
Apostles
decreed
that
the
Gentiles
should
abstaine
from
things
offered
to
Idolles
,
and
that
that
is
strangled
,
which
are
things
indifferent
,
and
to
these
they
ioyne
fornication
therefore
say
some
,
fornication
is
a
thing
indifferent
.
To
this
I
answer
,
it
followes
not
that
fornication
is
a
thing
indifferent
,
because
it
is
ioyned
with
things
indifferent
in
the
decree
of
the
Apostles
,
for
their
purpose
was
not
in
that
decree
to
shew
what
things
were
indifferent
,
or
what
vnlawfull
,
but
what
things
were
most
offensiue
,
and
what
thinges
did
chiefely
trouble
the
churches
,
and
offend
the
weake
Iewes
,
and
those
were
eating
of
bloud
,
and
things
strangled
▪
and
the
fornication
of
the
Gentiles
;
the
Apostles
afterward
in
their
writings
shew
plainely
their
iudgement
of
those
things
,
and
wee
finde
they
declare
it
lawfull
to
eat
bloud
and
things
strangled
,
but
they
simplie
condemne
fornication
,
therefore
notwithstanding
this
,
that
fornication
is
reckoned
vp
with
things
indifferent
,
it
remaines
that
fornication
is
in
it selfe
a
sinne
,
yea
a
greeuous
sinne
.
Therefore
wickedly
deale
the
Papists
who
tollerate
and
permit
open
whoredome
,
The
wickednesse
of
the
Papists
in
tollerating
whoredome
.
the
Pope
alloweth
the
curtesants
in
Rome
and
other
places
at
a
rent
to
professe
filthinesse
,
yea
,
the
Papists
sticke
not
to
say
,
and
publish
in
their
writings
,
that
the
stewes
are
for
a
common-wealth
,
and
that
in
some
persons
fornication
is
better
then
marriage
,
which
indeede
is
a
doctrine
of
diuelles
,
and
fetched
from
the
pit
of
hell
,
what
can
bee
more
contradictorie
to
the
Spirit
of
God
,
and
to
the
plaine
euidence
of
the
Scripture
.
Oh
but
say
they
,
the
stewes
are
tollerated
for
the
auoyding
of
greater
euills
,
as
adulterie
,
incest
,
and
the
like
.
I
answer
them
,
cursed
bee
that
remedie
of
sinne
,
that
is
sinne
it selfe
as
Augustine
sayth
,
God
will
not
haue
such
a
gaine
to
be
recompenced
with
such
a
losse
,
and
the
Apostle
saith
,
Rom.
3.8
.
Some
say
,
let
vs
doe
ill
,
that
good
may
come
thereof
,
but
marke
what
followes
,
their
damnation
is
iust
,
euill
must
not
be
done
,
that
good
may
come
of
it
:
we
may
see
by
this
the
shamelesse
impudencie
of
the
Papists
,
what
wickednesse
will
not
they
defend
,
that
so
boldly
plead
for
confessed
filthinesse
.
But
to
come
to
our selues
,
is
it
so
that
fornication
is
simply
euill
,
It
ought
to
be
farre
from
vs
to
account
fornication
but
a
trisling
matter
.
and
a
greeuous
sinne
,
then
farre
bee
it
from
euerie
one
of
vs
to
extenuate
the
matter
,
and
to
account
of
fornication
but
as
a
trifle
,
and
as
the
world
speakes
,
but
a
tricke
of
youth
,
shall
wee
esteeme
that
a
trifle
,
and
a
tricke
,
that
is
repugnant
to
the
eternall
wisedome
and
iustice
of
God
reuealed
in
his
holy
Word
,
that
shuts
out
of
the
kingdome
of
God
,
and
opens
hell
mouth
vpon
vs
,
and
makes
vs
subiect
to
the
curse
of
God
,
to
be
euerlastingly
tormented
in
bodie
and
soule
in
the
fire
of
hell
?
farre
bee
it
from
euery
one
of
vs
,
and
certainely
it
is
farre
from
all
that
haue
any
dramme
of
grace
,
and
any
conscience
,
or
true
feeling
in
them
,
they
that
esteeme
fornication
a
small
matter
,
and
but
a
tricke
of
youth
,
the
Diuell
hath
dulled
their
hearts
,
and
that
is
come
on
them
,
the
Prophet
speakes
of
Hos
.
4.11
.
whoredome
,
and
wine
,
and
new
wine
hath
taken
away
their
heart
,
euen
their
iudgement
and
vnderstanding
,
their
conscience
and
feeling
;
and
therefore
labour
thou
to
esteeme
of
fornication
,
as
it
ought
to
bee
esteemed
,
euen
as
a
foule
sinne
and
fearefull
breach
of
Gods
Law
,
and
as
a
sinne
that
of
it selfe
brings
foorth
fearefull
effects
in
this
life
,
and
in
the
life
to
come
destruction
of
bodie
and
soule
,
and
so
account
of
the
threatnings
of
God
against
it
,
as
of
certaine
executions
,
feare
the
plagues
and
iudgements
denounced
against
it
,
as
presently
to
come
,
on
the
committing
of
it
,
for
if
thou
suffer
Satan
so
farre
to
preuaile
with
thee
,
as
to
account
fornication
but
a
trifle
,
certainely
then
as
it
is
,
Prou.
7.22
.
thou
wilt
straight
waies
follow
the
harlot
,
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stockes
for
correction
,
not
discerning
whither
thou
goest
,
or
what
danger
thou
art
like
to
fall
into
,
therefore
account
of
fornication
as
it
is
,
and
ought
to
bee
accounted
of
,
and
learne
to
feare
and
auoyd
it
.
In
the
next
place
obserue
we
,
that
the
Apostle
doth
not
only
exhort
to
the
mortification
of
lust
,
breaking
out
into
the
act
of
fornication
or
vncleannes
,
but
to
the
mortifying
also
of
the
passion
of
lust
,
of
inward
burning
,
and
of
euill
concupiscence
,
to
the
mortifying
of
the
purpose
,
and
desire
of
the
heart
to
any
filthy
acte
of
lust
,
hence
wee
may
take
vp
this
point
.
That
wee
are
not
onely
to
striue
against
the
acte
of
fornication
or
vncleannesse
,
but
wee
must
also
endeuour
to
subdue
and
ouercome
the
inward
lust
of
our
hearts
,
We
must
not
onely
striue
against
the
act
of
fornication
but
we
must
also
labour
to
subdue
the
inward
lust
of
our
hearts
.
wee
must
labour
to
stocke
vppe
the
roote
,
and
to
drie
vp
the
fountaine
of
all
filthinesse
,
and
euill
concupiscence
1.
Thessal
.
4.3.4.5
.
the
Apostle
teacheth
that
our
sanctification
according
to
the
will
of
God
standeth
not
onely
in
abstaining
from
the
outward
acte
of
fornication
,
but
that
euerie
one
of
vs
knowe
howe
to
possesse
his
vessell
in
holinesse
and
honour
,
and
not
in
the
lust
of
concupiscence
,
that
is
,
not
in
the
inward
burning
lust
,
stirring
vppe
to
filthinesse
comming
from
euill
concupiscence
,
as
if
hee
had
sayd
,
that
is
indeede
true
sanctification
agreeable
to
the
will
of
God
,
and
pleasing
to
God
,
that
is
,
throughout
,
outwardly
in
the
bodie
,
keeping
that
pure
and
vndefiled
,
and
inwardly
in
the
heart
,
rooting
out
from
thence
,
the
lust
of
concupiscence
,
and
therfore
wee
must
not
onely
striue
against
the
outward
act
of
filthines
,
but
labour
to
plucke
vp
the
root
,
and
to
drie
vp
the
fountaine
of
it
.
And
there
is
reason
for
it
,
for
otherwise
wee
shall
labour
but
in
vaine
though
we
cut
off
the
branches
of
lust
;
yet
the
root
it selfe
being
still
left
in
our
hearts
,
certainely
,
they
will
spring
and
grow
againe
;
therefore
,
in
reason
,
we
are
not
onely
to
abstaine
from
the
act
of
filthynesse
,
but
to
mortifie
the
inward
lusts
of
our
hearts
.
And
heerein
many
are
much
wanting
if
wee
duly
examine
our selues
in
this
behalfe
,
Reproofe
of
such
as
are
wanting
in
this
dutie
.
I
am
affraid
many
of
our
owne
hearts
will
witnesse
against
vs
,
and
condemne
vs
;
doe
not
many
,
onely
for
their
profit
,
or
credits
sake
,
either
to
auoide
the
danger
of
the
Law
of
man
,
or
shame
of
the
world
,
or
the
like
,
abstaine
from
the
act
of
fornication
,
and
vncleannesse
,
and
yet
neuer
striue
against
the
inordinate
affection
,
and
euill
concupiscence
,
which
they
know
to
abound
in
their
hearts
,
yea
their
owne
hearts
can
tell
them
they
nourish
impure
,
and
filthy
lusts
within
,
and
yet
they
thinke
all
is
well
,
so
long
as
they
are
free
from
outward
filthynesse
;
yea
,
it
may
be
some
there
bee
,
who
are
vnfit
by
reason
of
age
,
or
debility
of
body
,
for
the
practise
of
(
Fornication
)
who
yet
delight
in
seeing
others
wanton
,
and
their
hearts
are
tickled
,
and
leape
for
ioy
within
them
,
when
they
see
others
runne
madding
after
that
sinne
,
in
al
wanton
and
vnseemely
gestures
,
and
they
thinke
that
it
is
a
matter
of
nothing
,
and
they
are
in
no
danger
at
all
in
that
respect
:
I
feare
me
,
that
which
I
now
speake
sits
neere
many
persons
,
and
they
cannot
auoid
the
dint
of
it
,
I
appeale
to
their
owne
consciences
,
whether
it
bee
not
so
with
many
;
and
let
such
persons
whose
hearts
are
heerein
guiltie
,
know
,
that
they
are
farre
from
true
mortification
,
and
consequently
(
as
yet
)
farre
from
hope
of
saluation
.
Therefore
thinke
on
it
it
,
whosoeuer
thou
art
,
that
thinkest
all
is
well
,
if
thou
abstaine
from
the
act
of
fornication
,
or
bee
vnfit
for
the
practise
of
of
it
,
and
yet
doest
harbour
in
thine
heart
known
filthy
lusts
,
and
withal
remember
that
thy
inward
lust
&
concupiscence
,
is
a
breach
of
the
commandements
of
God
,
and
that
his
eie
doth
see
thy
most
secret
filthinesse
,
and
will
one
day
bring
it
to
iudgement
,
Eccles
.
12.
14.
the
eies
of
his
glorie
are
so
pure
,
as
hee
will
not
allow
the
least
filthy
conceit
in
thine
heart
,
and
therefore
thinke
it
not
sufficient
to
abstaine
from
the
outward
act
of
filthynesse
,
but
labour
thou
to
mortifie
,
to
kill
,
and
crucifie
the
inward
lust
of
thine
heart
,
yea
neuer
rest
vsing
meanes
to
that
purpose
,
till
thine
own
conscience
beare
thee
witnesse
,
thou
hast
in
some
good
measure
subdued
and
ouercome
the
same
.
One
other
general
doctrine
may
be
gathered
from
these
words
:
In
that
the
Apostle
doth
exhort
to
the
mortification
of
these
sinnes
,
it
shewes
plainely
.
That
wee
by
nature
are
prone
to
fall
into
them
;
and
herein
is
discouered
vnto
vs
,
So
great
is
the
corruption
of
nature
that
without
Gods
grace
we
are
prone
to
vile
monstrous
,
&
vgly
sinne
.
the
great
corruption
of
our
nature
,
which
without
Gods
grace
is
prone
to
such
vile
monstrous
,
and
such
vgly
sinnes
:
I
shewed
the
greatnesse
of
the
corruption
of
nature
in
handling
the
11.
verse
2.
Chap.
in
that
it
is
a
body
of
flesh
;
but
heereby
it
may
further
appeare
to
vs
,
in
that
it
shewes
it selfe
in
so
many
foule
sinnes
of
one
kinde
,
and
some
of
them
so
enormious
,
and
monstrous
,
as
they
violate
the
very
law
of
nature
yea
so
great
is
the
corruption
of
our
nature
,
breaking
out
into
these
sinnes
,
that
age
will
not
abate
the
burning
lust
that
issueth
out
from
thence
.
May
we
not
obserue
it
,
that
euen
aged
persons
,
whose
bodies
are
decrepit
and
past
the
practise
of
vncleannesse
,
yet
the
fire
of
lust
is
still
burning
in
their
hearts
,
and
let
s
loose
their
tongues
to
filthyinesse
?
Oh
then
the
huge
heape
of
corruption
that
is
in
our
nature
;
the
Papists
say
,
we
aggrauate
the
filth
of
nature
too
much
,
O
they
stand
on
their
pure
naturals
,
but
indeed
the
filth
cannot
be
sufficiently
spoken
of
,
as
one
saith
well
,
an
Angell
cannot
sufficiently
point
out
the
mysterie
of
sinne
and
filthinesse
of
nature
.
We
are
to
take
notice
of
the
filthynesse
of
our
nature
,
&
to
vse
al
good
means
to
keep
vs
from
soule
and
monstous
sinne
.
Let
vs
take
knowledge
of
it
,
and
let
it
stirre
vs
vp
to
vse
all
good
meanes
,
that
may
keepe
vs
from
these
sinnes
,
we
haue
the
seed
of
al
these
sins
within
vs
,
and
thinke
not
that
age
will
mortifie
thy
lust
,
or
that
humane
wit
will
keepe
thee
from
these
sinnes
,
as
some
vse
to
say
,
Oh
such
a
one
is
a
iolly
wise
man
,
I
maruell
therefore
,
that
he
should
so
ouershoote
himselfe
,
and
fall
into
that
sinne
of
fornication
,
implying
thereby
that
humane
wisdome
is
sufficient
to
keepe
from
filthynesse
;
no
,
no
,
thou
art
deceiued
if
thou
so
thinke
.
Dauid
was
no
foole
,
and
yet
wee
know
hee
fell
into
this
sinne
,
yea
consider
it
well
,
that
Dauid
when
hee
was
somewhat
growne
in
yeeres
,
and
had
also
the
remedy
against
it
,
yea
,
as
those
times
suffered
,
many
wiues
,
yet
fell
into
the
sinne
of
adulterie
:
therefore
bee
not
thou
secure
,
and
thinke
thy selfe
safe
,
because
thou
art
wise
,
or
aged
,
or
hast
the
remedy
.
No
,
no
,
thinke
on
the
corruption
of
thy
nature
,
and
still
vse
all
the
good
meanes
that
may
keep
thee
from
these
sinnes
.
Labour
thou
to
feare
God
in
thine
heart
,
and
that
his
grace
may
sanctifie
,
and
clense
it
from
filthy
lust
,
and
when
any
vncleane
conceit
is
cast
into
thy
minde
,
speedily
reiect
it
,
bend
thy
minde
another
way
,
take
in
hand
some
businesse
about
which
thou
canst
bee
busie
indeed
,
and
call
to
God
for
strength
,
and
then
,
no
doubt
,
he
will
helpe
thee
to
quench
that
fierie
dart
.
Come
wee
now
to
the
fift
particular
sinne
,
heere
specified
(
namely
)
Couetousnesse
:
(
and
Couetousnesse
which
is
Idolatrie
.
)
In
speaking
of
this
sinne
,
keeping
my selfe
still
as
neeere
as
I
can
,
to
the
purpose
of
the
Apostle
.
I
will
obserue
the
order
,
I
held
in
handling
of
the
former
sinnes
.
-
1
As
first
,
I
will
shew
what
Couetousnesse
is
.
-
2
Secondly
,
the
greatnesse
of
that
sinne
.
-
3
Thirdly
the
meanes
that
are
to
be
vsed
for
the
mortification
of
it
,
with
some
application
of
the
same
.
-
5
And
then
come
to
some
generall
doctrine
,
that
may
be
gathered
from
these
words
.
First
therefore
,
know
wee
,
that
(
Couetousnesse
)
is
an
inward
breach
of
the
eighth
Commandement
,
What
Couetousnesse
is
it
is
the
theft
of
the
heart
,
as
the
Apostle
Peter
2.
epist.
2.14
.
saith
of
wicked
men
,
They
haue
hearts
exercised
with
Couetousnesse
.
It
may
be
thus
brieflie
described
.
It
is
an
immoderate
desire
of
hauing
much
,
so
the
originall
word
heere
vsed
doth
signifie
,
and
wee
are
to
vnderstand
it
,
with
a
reference
to
outward
riches
.
Now
for
the
better
conceiuing
of
the
nature
of
this
sin
,
two
questions
are
brieflie
to
be
answered
.
First
,
it
may
bee
demanded
,
whether
there
may
bee
a
moderate
desire
of
outward
wealth
.
Answere
:
there
may
,
for
desire
is
a
naturall
affection
and
being
towards
any
good
thing
,
as
riches
are
in
themselues
;
it
is
lawfull
,
&
good
,
when
it
is
with
due
measure
,
and
moderation
,
according
to
the
nature
of
the
thing
desired
.
Secondly
it
may
be
demanded
:
when
is
the
desire
of
outward
wealth
moderate
?
Answere
:
when
a
man
doth
desire
riches
,
as
outward
things
and
blessings
,
on
the
left
hand
,
and
not
on
the
right
,
and
doth
desire
onely
such
a
measure
of
outward
wealth
,
as
the
Lord
in
his
wisdome
knowes
to
bee
meete
and
necessarie
for
him
,
both
for
the
sustentation
of
nature
,
and
the
preseruation
of
his
life
,
and
for
the
maintenance
of
that
lawfull
state
,
condition
,
and
dignitie
in
which
hee
is
set
.
And
this
is
warranted
to
vs
by
that
praier
of
Agur
,
Prou.
30.8
.
Feede
me
with
food
conuenient
for
me
:
or
with
bread
of
my
allowance
;
where
we
see
that
Agur
praied
to
God
,
and
desired
of
him
that
he
might
haue
food
of
his
allowance
,
(
that
is
)
the
daily
portion
which
God
by
his
wisdome
,
and
prouidence
had
cut
out
for
him
,
both
to
sustaine
his
nature
,
and
to
further
him
in
the
seruice
of
God
,
and
if
we
desire
such
a
measure
of
outward
riches
,
then
is
our
desire
moderate
and
lawful
;
and
by
this
wee
may
further
conceiue
when
our
desire
of
riches
is
immoderate
(
namely
)
when
we
desire
more
outward
wealth
,
then
God
sees
necessarie
for
the
preseruation
of
our
liues
,
and
the
maintenance
of
our
lawfull
state
,
and
condition
,
and
that
immoderate
desire
of
riches
,
is
couetousnesse
.
The
greatnes
of
this
sinne
.
I
might
shew
this
to
be
a
great
sinne
many
waies
,
as
that
it
is
a
sinne
against
God
,
a
breach
of
his
Law
,
it
shuts
out
of
the
kingdom
of
God
,
but
I
will
make
it
manifest
by
that
which
the
Apostle
doth
heere
subioine
,
that
it
is
Idolatrie
,
adding
to
that
one
thing
further
.
First
therefore
,
Couetousnesse
must
needes
bee
a
great
sinne
in
that
it
is
Idolatry
,
in
that
it
is
a
spirituall
Idolatry
,
and
so
not
onely
a
sinne
against
the
second
Table
,
but
against
the
first
also
,
in
such
sort
,
as
he
,
or
shee
,
that
is
possessed
with
it
,
is
a
spirituall
Idolater
,
as
the
Apostle
saith
,
Ephes
.
5.5
.
which
is
said
not
onely
in
regard
of
the
couetous
mans
loue
to
riches
,
surpassing
his
loue
to
God
(
for
so
fornicators
,
and
other
sinners
may
also
be
said
to
be
Idolaters
)
but
in
that
respect
which
is
more
proper
to
this
sin
,
which
is
,
that
couetous
men
put
their
trust
in
riches
,
which
ought
to
be
wholly
put
in
God
,
and
is
a
chiefe
part
of
that
holy
and
inward
worship
we
owe
vnto
God
.
The
ground
of
couetousnesse
.
For
indeed
the
very
ground
of
Couetousnesse
,
and
of
an
insatiable
desire
of
riches
is
this
:
men
haue
a
false
and
foolish
imagination
,
that
wealth
will
bring
some
happinesse
,
and
that
if
they
haue
store
of
wealth
,
then
they
are
in
safty
and
happy
case
,
and
thereupon
their
desire
of
riches
is
inlarged
,
and
they
become
exceeding
greedy
and
insatiable
,
in
desiring
and
seeking
after
them
,
and
hauing
abundance
are
still
couetous
,
&
so
withdraw
their
hearts
from
the
Lord
,
and
trust
to
their
riches
,
as
to
holdes
most
strong
and
mighty
.
Yea
,
many
times
couetous
rich
men
so
trust
to
their
riches
,
as
thereby
in
their
conceit
they
secure
themselues
against
calamities
;
they
thinke
themselues
free
from
danger
of
famine
,
and
many
other
afflictions
;
yea
,
we
verifie
this
by
a
common
speech
of
men
,
wee
commonly
vse
to
say
of
one
that
is
wealthy
.
Oh
,
he
cannot
doe
amisse
,
hee
hath
the
world
at
will
;
as
if
we
should
say
,
hee
is
free
from
danger
,
no
hurt
can
come
to
him
,
and
this
is
vndoubtedly
true
of
all
couetous
persons
,
they
make
their
goods
their
God
,
they
place
happinesse
in
them
,
and
they
rest
on
them
as
on
a
foundation
most
sure
and
stable
,
that
which
Iob
saith
in
way
of
clearing
himselfe
,
Iob
31.24
.
is
doubtlesse
true
of
all
couetous
persons
,
They
make
gold
their
hope
,
and
say
to
the
wedge
of
gold
thou
art
my
confidence
.
And
hence
it
is
that
the
Apostle
requireth
Timothy
,
1.
Tim
.
6.17
.
to
charge
rich
men
that
they
trust
not
to
their
vncertaine
riches
,
knowing
that
to
be
a
common
sinne
of
rich
men
,
to
trust
to
their
riches
,
and
thus
is
the
couetous
person
an
Idolater
,
the
Deuill
setting
vp
in
his
heart
,
which
ought
to
bee
the
Temple
of
God
,
the
Idoll
of
riches
,
and
so
is
couetousnesse
without
question
,
a
gteat
and
greeuous
sinne
.
Yet
in
the
second
place
,
the
greatnesse
of
this
sinne
will
further
appeare
to
vs
,
The
effects
of
couetousnesse
if
we
consider
the
fearefull
effects
of
it
,
1.
Timoth
.
6.9
.
the
Apostle
saith
,
they
that
will
be
rich
,
they
that
haue
an
insatiable
desire
of
riches
,
fall
into
temptations
,
and
suares
,
and
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
,
and
Vers
.
10.
he
shuts
vp
all
in
generall
,
that
it
is
the
very
root
of
all
euill
,
it
is
the
mother
of
all
mischiefe
,
which
we
are
thus
to
vnderstand
,
that
where
this
sinne
of
couetousnesse
is
,
there
sinne
aboundeth
:
there
is
no
euill
that
a
couetous
man
will
abstaine
from
,
if
it
may
further
his
gaine
,
neither
will
he
willingly
do
any
good
that
seemes
contrary
to
his
profit
.
Yea
this
sinne
of
couetousnesse
it
carries
a
man
with
a
violent
streame
to
sinne
,
euen
against
conscience
;
it
made
Ahab
sicke
till
he
had
his
desire
,
both
Naboths
vineyard
,
and
his
life
;
it
set
Iudas
forward
,
against
all
sense
,
to
sell
his
Master
for
thirtie
peeces
of
siluer
,
and
that
after
diuers
admonitions
;
and
whence
come
treacheries
,
and
cruell
murthers
,
,
sometimes
of
Fathers
and
Mothers
,
but
commonly
from
hence
,
the
couetous
hart
is
set
on
the
booty
,
saying
to
it selfe
,
by
this
meanes
,
such
an
house
,
such
land
,
or
such
a
summe
of
money
shall
bee
mine
,
and
the
heart
being
set
on
that
,
it
puts
out
all
light
of
religion
,
of
reason
,
and
sometimes
of
nature
it selfe
.
Yea
further
,
which
is
worst
of
all
,
this
sinne
of
couetousnesse
,
it
brings
a
man
or
woman
almost
to
an
impossibilitie
of
repentance
,
and
saluation
.
It
is
almost
impossible
that
a
couetous
person
should
be
saued
,
Matth
.
19.24
.
saith
our
Sauiour
,
It
is
easier
for
a
Camel
to
goe
through
the
eie
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
God
.
(
namely
)
A
couetous
rich
man
,
the
reason
is
giuen
by
our
Sauiour
in
the
exposition
of
the
Parable
,
Matth
.
13.22
.
The
couetous
heart
is
taken
vp
with
the
cares
of
this
world
,
and
those
choake
the
seed
of
the
word
,
and
hinder
it
from
taking
place
in
the
heart
,
and
so
frustrate
all
meanes
of
repentance
and
saluation
;
and
of
this
the
Lord
complained
,
Ezekiell
33.31
.
They
come
to
thee
(
saith
he
)
as
people
vse
to
come
,
and
my
people
sit
before
thee
,
and
heare
thy
words
,
but
their
heart
goeth
after
couetousnesse
.
Their
couteous
hearts
will
not
suffer
them
to
profit
by
the
preaching
;
therefore
without
question
the
sinne
of
couetousnesse
,
being
such
a
roote
of
bitternesse
,
and
bringing
foorth
such
cursed
fruits
must
needes
bee
confessed
in
this
respect
also
,
to
bee
a
great
sinne
.
Meanes
seruing
for
the
mortification
of
the
sinne
of
couetousnesse
are
three
.
1.
Meanes
.
Come
wee
then
to
consider
such
meanes
,
for
the
mortification
of
this
foule
sinne
,
the
lust
of
couetousnesse
.
The
speciall
meanes
that
serue
to
that
purpose
,
are
chieflie
three
.
The
first
is
a
due
consideration
of
the
insufficiency
of
riches
in
themselues
,
and
of
themselues
to
doe
vs
any
good
;
for
(
as
we
haue
heard
)
it
is
an
imagination
of
some
good
,
or
happinesse
to
be
found
in
riches
,
that
sets
the
hart
a
worke
to
desire
them
excessiuely
.
Wee
must
therefore
labour
truely
to
vnderstand
and
consider
the
insufficiency
of
them
in
themselues
to
do
vs
any
good
,
that
of
themselues
they
are
not
able
to
doe
vs
good
,
as
indeede
they
are
not
,
our
owne
experience
may
teach
vs
so
much
;
wee
see
sometimes
a
man
pines
away
in
the
middest
of
plenty
,
though
he
haue
abundance
of
wealth
,
yet
nothing
is
able
to
doe
him
good
,
vnlesse
the
Lord
blesse
it
as
a
meanes
of
good
vnto
him
,
it
is
not
all
the
wealth
in
the
world
;
that
of
it selfe
can
helpe
vs
,
or
keepe
away
any
iudgement
of
God
from
vs
:
Pro
.
11.4
.
riches
auaile
not
in
the
day
of
wrath
:
this
we
must
labour
to
be
perswaded
of
,
and
we
shall
finde
it
a
notable
meanes
to
expell
out
of
our
hearts
the
lust
of
couetousnesse
.
The
second
means
to
this
purpose
is
this
:
we
are
to
consider
that
abundance
of
wealth
giuen
to
vs
vpon
our
greedy
and
vnsatiable
desire
of
it
,
is
not
only
insufficient
to
do
vs
good
,
but
hath
the
curse
of
God
attending
on
it
,
for
we
sinned
in
so
desiring
it
,
and
our
sinnefull
desire
being
satisfied
,
that
abundance
is
giuen
vnto
vs
in
Gods
wrath
,
Note
.
and
not
in
his
mercy
,
why
then
should
we
enlarge
our
hearts
immoderately
to
desire
wealth
,
which
beeing
giuen
vpon
that
desire
,
hath
the
curse
of
God
attending
on
it
.
The
third
meanes
seruing
for
the
mortification
of
the
lust
of
couetousnesse
,
is
contentation
,
the
holy
Ghost
saith
,
Hebr
.
13.5
.
Let
your
conuersation
bee
without
couetousnesse
,
and
bee
content
with
those
things
that
yee
haue
)
where
hee
makes
an
opposition
betweene
contentation
and
couetousnesse
.
So
that
where
contentation
is
,
there
cannot
bee
couetousnesse
.
It
is
an
excellent
meanes
to
driue
it
out
,
wee
must
therefore
labour
for
contentation
,
euen
to
bee
well
pleased
with
that
particular
state
,
wherein
the
Lorde
hath
sette
vs
,
and
to
esteeme
it
the
best
estate
for
vs
,
bee
it
better
or
bee
it
woorse
,
and
to
this
end
wee
are
to
consider
that
nothing
comes
vnto
vs
,
but
by
the
good
prouidence
of
God
,
and
(
wee
beeing
his
children
)
from
the
good
and
gracious
hand
of
the
Lord
;
and
againe
,
that
wee
are
lesse
then
the
least
of
Gods
mercies
,
as
Iacob
sayd
,
Genesis
the
thirty
two
,
the
tenth
,
that
wee
are
vnworthie
to
drawe
breath
in
the
aire
,
and
these
thinges
well
considered
,
will
settle
our
heartes
with
contentation
,
and
will
bee
an
excellent
meanes
to
root
out
the
lust
of
couetousnesse
.
Hauing
now
seene
this
sinne
of
couetousnesse
what
it
is
,
and
the
greatnesse
of
it
,
that
it
is
as
the
sin
of
idolatry
,
and
that
it
brings
foorth
many
fearefull
effects
,
especially
,
that
it
brings
almost
an
impossibilitie
of
repentance
and
saluation
,
it
neerly
concernes
euery
one
of
vs
,
to
look
into
our selues
to
see
whether
wee
bee
guilty
of
this
sinne
,
or
no
?
if
we
duly
examine
our selues
,
We
are
to
examine
our selues
touching
the
sin
of
couetousnes
.
it
is
to
bee
feared
that
the
most
of
our
hearts
will
bee
found
infected
with
this
sinne
,
our
practise
shewes
it
,
what
heauing
and
shouing
is
there
for
the
things
of
this
life
?
doe
not
such
as
be
wealthy
vse
all
meanes
,
both
in
buying
and
selling
to
keepe
the
poore
still
vnder
?
doe
they
not
many
times
sweepe
the
market
of
a
commodity
,
so
that
others
that
come
after
them
,
can
finde
nothing
but
the
refuse
,
or
be
forced
to
buy
at
the
worst
hand
?
and
what
should
I
say
of
our
fraudulent
and
deceitfull
dealing
,
and
our
seeking
and
taking
aduantage
one
against
another
for
the
enriching
of
our selues
?
doe
not
these
things
,
and
many
more
that
might
be
brought
,
plainely
shew
that
we
are
couetous
.
Obiect
:
I
giue
euery
one
his
owne
,
and
I
take
nothing
but
that
the
law
giues
me
.
This
thou
mayst
doe
,
and
yet
be
couetous
,
if
thine
hart
be
euer
musing
and
thinking
of
riches
,
if
it
be
thy
greatest
ioy
when
thou
encreasest
thy
wealth
,
and
thy
greatest
sorrow
when
thou
sufferest
any
losse
in
outward
things
,
certainely
thou
art
couetous
;
so
that
if
we
thorowly
examine
our selues
,
it
is
to
bee
feared
that
the
most
will
bee
found
corrupted
with
this
sinne
of
couetousnesse
.
Therefore
we
are
to
be
stirred
vp
to
vse
the
means
,
that
serue
for
the
mortifying
of
it
,
Two
motiues
to
stirre
vs
vp
to
vse
meanes
to
mortifie
the
lust
of
couetousnesse
.
and
to
this
purpose
consider
wee
onely
two
things
.
First
this
,
thou
mayest
heare
the
word
with
ioy
,
and
haue
many
good
things
in
thee
,
yet
if
thine
heart
be
possessed
with
couetousnesse
,
that
will
not
suffer
any
grace
to
take
rooting
in
thee
,
a
croppe
of
corne
will
as
soone
thriue
on
a
waste
mountaine
,
or
in
a
thicke
thornie
hedge
,
as
grace
will
growe
in
thine
heart
if
that
thou
bee
couetous
.
Againe
if
thou
care
not
for
inward
growth
of
grace
,
yet
I
am
sure
thou
carest
for
the
continuance
of
thy
wealth
,
know
therefore
that
couetousnesse
will
in
time
waste
and
consume
it
,
one
compares
couetousnesse
to
a
theefe
,
and
sayth
,
it
is
in
vaine
for
thee
to
locke
vp
thy
riches
,
so
long
as
thou
hast
within
,
the
great
theefe
couetousnesse
,
and
indeede
the
holy
Ghost
saith
,
Prou.
11.28
.
he
that
trusteth
in
his
riches
(
as
euery
couetous
person
doth
)
hee
shall
fall
:
for
besides
his
inability
of
standing
,
hee
hath
the
hand
of
God
to
pursue
him
,
and
to
push
him
downe
,
therefore
certainely
he
shall
fall
,
and
his
estate
shall
not
continue
,
if
not
in
his
time
,
yet
in
his
sonnes
dayes
,
and
wee
shall
finde
it
true
,
that
hardly
a
third
heire
shall
enioy
the
wealth
of
a
couetous
worldling
,
if
then
wee
either
regard
the
inwarde
growth
of
grace
,
or
the
continuance
of
that
welth
we
haue
with
comfort
,
let
vs
be
stirred
vppe
to
vse
all
good
meanes
seruing
for
the
mortifying
of
the
lust
of
couetousnesse
,
labour
thou
rightly
to
consider
the
insufficiency
of
riches
in
themselues
to
doe
thee
good
,
and
that
riches
being
excessiuely
desired
,
and
so
giuen
vpon
that
desire
they
haue
the
curse
of
God
attending
vpon
them
,
and
withall
,
labour
to
bee
contented
with
thy
present
estate
,
esteeming
that
the
best
estate
for
thee
,
as
comming
from
the
good
prouidence
of
God
,
and
that
thou
art
lesse
then
any
mercie
of
God
vouchsafed
vnto
thee
,
that
so
thou
mayest
roote
out
of
thine
heart
,
the
cursed
lust
of
couetousnesse
.
Some
generall
doctrines
remaine
to
bee
gathered
from
these
words
.
I
will
onely
poynt
at
them
.
First
,
in
that
couetousnesse
is
heere
condemned
,
we
may
gather
.
That
hauing
much
is
not
condemned
,
but
the
immoderate
desire
of
hauing
much
,
if
God
by
his
good
hand
cast
abundance
of
wealth
on
vs
,
The
h●uing
of
much
wealth
is
not
vnlawfull
,
but
the
immoderate
desire
of
hauing
much
.
wee
neither
desiring
nor
seeking
after
it
,
wee
may
lawfully
hold
and
vse
it
,
wee
finde
many
testimonies
and
examples
in
Scripture
,
warranting
the
hauing
of
much
,
)
if
God
giue
it
)
and
the
vsing
of
it
,
if
wee
vse
it
to
Gods
glory
,
and
the
good
of
our selues
and
others
,
and
with
moderation
,
not
setting
our
hearts
vpon
it
:
Psalm
.
62.10
.
If
riches
encrease
,
sette
not
your
heartes
thereon
.
We
are
to
moderate
our
desire
of
wealth
and
hauing
much
to
vse
it
well
.
The
second
generall
thing
offered
hence
is
this
.
Wee
see
heere
,
that
there
may
bee
idolatrie
in
respect
of
baser
things
then
Saints
or
Angels
,
Idolatry
may
be
in
respect
of
ba●er
things
then
Saints
or
Angels
.
and
therefore
that
Popish
distinction
of
{αβγδ}
and
{αβγδ}
of
worship
and
seruice
,
is
but
vaine
and
foolish
,
the
Papists
are
not
able
to
defend
it
.
VER
.
6.
For
the
which
things
sakes
,
the
wrath
of
God
commeth
on
the
children
of
disobedience
.
Confutation
of
a
Popish
distinction
.
Our
Apostle
hauing
verse
5.
laid
before
the
Colossians
his
exhortation
to
mortifie
sinne
,
and
reckoned
vp
some
particular
sinnes
,
that
they
were
to
labour
by
all
good
meanes
to
mortifie
in
this
sixth
verse
and
in
the
seauenth
following
,
he
labours
to
strengthen
his
exhortation
,
and
to
vrge
it
vpon
them
,
and
that
by
two
reasons
.
The
first
is
layd
downe
in
this
sixth
verse
,
and
it
is
taken
from
the
dangerous
and
fearefull
effects
,
that
the
sinnes
before
specified
bring
foorth
,
namely
this
,
that
they
draw
downe
the
wrath
of
God
on
men
,
the
reason
may
thus
be
framed
,
those
sinnes
that
bring
downe
Gods
wrath
are
to
be
mortified
,
but
the
sinnes
before
spoken
of
,
bring
downe
the
wrath
of
God
,
therfore
they
are
to
be
mortified
,
&
this
reason
is
further
enlarged
,
by
expressing
the
persons
on
whom
these
sinnes
bring
downe
the
wrath
of
God
(
namely
)
on
the
children
of
disobedience
,
and
that
is
briefly
the
reference
of
this
verse
to
the
former
,
Interpretation
.
and
the
summe
of
it
.
For
the
which
things
sakes
&c.
that
is
,
for
the
which
sinnes
sakes
before
spoken
of
(
the
wrath
of
God
)
by
the
wrath
or
anger
of
God
,
wee
are
to
vnderstand
the
effects
of
his
anger
,
his
punishments
,
plagues
,
and
iudgements
in
this
world
,
but
especially
the
euerlasting
torments
in
hell
,
for
it
is
frequent
and
vsuall
in
Scripture
,
to
put
the
anger
,
or
wrath
of
God
for
the
effects
of
his
anger
,
Romans
2.5
.
the
Apostle
sayth
,
thou
after
thine
hardnesse
,
and
heart
that
cannot
repent
,
heapest
vppe
wrath
,
that
is
,
heapest
vppe
punishments
,
and
iudgements
,
as
it
may
plainely
appeare
in
the
words
following
,
against
the
day
of
wrath
,
&c.
that
is
,
against
the
day
of
iudgement
,
when
the
Lorde
shall
execute
his
iust
iudgement
on
the
wicked
,
when
the
Lord
Iesus
shall
say
to
them
on
the
left
hand
,
goe
yee
cursed
into
euerlasting
fire
,
&c.
(
commeth
)
that
is
,
certainely
,
and
without
all
faile
,
seiseth
and
taketh
hold
on
(
the
children
of
disobedience
)
this
is
a
forme
of
speech
often
vsed
in
Scripture
,
it
is
an
Hebraisme
,
and
by
it
wee
are
to
vnderstand
such
as
are
obstinate
and
wilfull
in
their
disobedience
,
such
as
will
not
bee
disswaded
from
sinne
,
nor
yeeld
to
any
diuine
admonitions
,
that
might
draw
them
from
sinne
,
but
are
as
it
were
,
made
and
framed
of
disobedience
,
and
as
it
were
,
brought
out
of
the
wombe
of
willfull
rebellion
,
and
therefore
called
children
of
disobedience
,
in
one
worde
,
by
this
manner
of
speech
is
meant
,
such
as
are
disobedient
,
rebellious
and
refractarie
in
sinne
,
and
will
not
yeelde
to
any
good
councell
or
admonition
,
nor
by
any
good
meanes
bee
brought
ro
repentance
,
thus
then
wee
are
to
conceiue
the
meaning
of
the
Apostle
,
in
the
wordes
of
this
verse
,
as
if
hee
had
sayd
.
For
the
which
sinnes
sakes
before
specified
,
the
plagues
,
and
iudgements
of
God
in
this
life
,
and
euerlasting
torments
in
hell
doe
ceaze
,
and
certainely
take
hold
on
such
as
are
disobedient
and
rebellious
,
hard-hearted
and
impenitent
,
and
will
not
by
any
good
meanes
be
brought
to
repentance
.
Now
before
we
come
to
consider
the
matter
of
doctrin
offered
from
the
words
themselues
,
obserue
wee
the
argument
of
the
Apostle
,
the
reason
he
vseth
to
perswade
to
the
mortifying
of
the
sinnes
before
spoken
of
.
Hee
takes
his
argument
from
the
effect
of
those
sinnes
,
that
these
sinnes
,
and
euery
one
of
them
not
repented
of
,
brings
downe
the
wrath
of
God
,
and
therefore
they
are
to
be
mortified
,
the
Apostle
would
haue
the
Colossians
to
consider
the
heauy
wrath
of
God
attending
on
those
sinnes
,
and
thereby
to
be
mooued
to
the
mortifytng
of
them
,
hence
we
may
gather
thus
much
.
That
a
serious
and
due
consideration
of
Gods
wrath
waiting
on
sinne
,
A
serious
consideration
of
Gods
wrath
that
abideth
for
sin
euer
goes
before
true
repentance
for
sinne
.
is
a
notable
meanes
to
mooue
men
to
repentance
,
for
mortification
is
one
part
of
repentance
,
or
I
may
thus
deliuer
the
poynt
grounded
on
this
context
,
and
other
places
of
Scripture
.
A
serious
consideration
of
the
heauy
wrath
of
God
and
of
our
fearefull
condemnation
,
that
abideth
for
sinne
,
euer
goes
before
true
repentance
for
sinne
.
Neuer
did
any
,
nor
shall
any
truely
repent
of
any
knowen
sinne
without
a
serious
consideration
of
the
curse
,
and
condemnation
due
to
that
sinne
going
before
.
The
reason
is
plaine
,
true
contrition
of
heart
,
must
goe
before
true
repentance
,
these
two
may
bee
compared
to
the
needle
and
the
thred
,
contrition
is
as
the
needle
pearcing
the
heart
,
and
making
way
and
entrance
,
then
followes
the
thred
of
repentance
,
the
heart
must
first
bee
humbled
and
broken
for
sinne
,
and
then
followes
repentance
,
now
the
heart
is
neuer
truely
humbled
for
sinne
,
till
it
be
pressed
with
the
greeuousnes
of
sinne
,
and
the
heauy
wrath
of
God
due
for
the
same
,
therefore
certainely
a
serious
consideration
of
the
wrath
of
God
against
sinne
,
is
euer
the
fore-runner
of
true
repentance
,
wee
may
see
it
plainely
in
the
example
of
the
Iewes
,
Acts.
2.37
.
first
they
were
pricked
in
their
hearts
,
their
hearts
were
compunct
and
wounded
at
the
sight
of
their
sinne
,
and
of
the
wrath
of
God
due
vnto
it
,
and
then
in
verse
the
18
,
followes
Peters
councell
,
{αβγδ}
,
repent
,
or
amend
your
liues
.
This
lets
vs
see
,
that
many
deceiue
themselues
in
respect
of
true
repentance
,
Many
deceiue
themselues
in
respect
of
true
repentance
.
they
hold
themselues
truely
repentant
for
their
knowen
sinnes
,
and
will
needs
bee
so
accounted
,
and
yet
they
can
witnesse
to
themselues
,
that
their
hearts
were
neuer
wounded
with
a
consideration
of
Gods
wrath
,
they
neuer
set
themselues
before
the
iudgement
seat
of
the
Lord
,
nor
considered
how
greeuous
a
thing
their
sinne
is
,
in
the
sight
of
God
,
and
how
displeasing
to
him
,
and
what
fearefull
condemnation
is
due
for
the
same
.
Happily
they
haue
had
a
vanishing
touch
of
heart
for
it
,
causing
them
to
send
foorth
a
naturall
sigh
or
sob
,
and
causing
them
to
say
they
haue
sinned
,
and
they
are
sorrie
for
it
,
and
they
crie
God
mercie
or
the
like
,
but
their
hearts
were
neuer
truely
pressed
downe
,
and
broken
by
the
waight
and
burden
of
their
sinnes
,
and
with
consideration
of
the
fearefull
wrath
of
God
for
the
same
.
Out
of
question
,
I
now
speake
that
which
manie
of
vs
know
to
bee
true
in
our selues
,
if
wee
deale
truely
with
our selues
,
wee
cannot
denie
it
,
let
vs
therefore
not
any
longer
deeeiue
our selues
,
but
learne
this
lesson
,
that
a
serious
consideration
of
Gods
heauie
wrath
due
to
sinne
,
euer
goes
before
true
repentance
for
sinne
,
and
make
vse
of
it
,
doest
thou
know
thy
sinne
,
and
wouldest
thou
repent
for
it
truely
?
then
set
thy selfe
before
the
iudgement
seat
of
God
,
and
consider
the
greatnes
of
thy
sinne
,
and
what
fearefull
wrath
and
condemnation
abideth
thee
for
it
,
and
let
the
law
bee
thy
Schoolemaster
,
as
the
Apostle
teacheth
,
Galath
.
3.24
.
let
it
whippe
and
seourge
thy
naked
conscience
,
shewing
thee
thy
sinne
,
and
the
punishment
due
for
the
same
,
yea
,
neuer
to
rest
till
the
consideration
of
thy
sinne
,
and
of
the
wrath
of
God
,
due
to
thy
sinne
,
haue
brought
thee
downe
as
it
were
to
the
gates
of
hell
,
and
to
an
holy
despaire
in
thy selfe
,
and
then
no
doubt
(
if
thou
belong
to
God
)
Christ
will
shew
thee
comfort
,
he
will
worke
in
thee
true
repentance
,
and
giue
thee
strength
against
thy
sinne
,
yea
thou
shalt
be
deliuered
from
the
guilt
and
punishment
of
thy
sinne
,
and
from
the
power
of
it
.
Come
wee
now
to
the
doctrine
offered
from
the
words
themselues
.
First
obserue
wee
in
a
word
,
briefely
a
different
manner
of
speaking
in
Scripture
,
A
different
manner
of
speaking
in
Scripture
.
in
respect
of
our
holinesse
,
and
sinne
,
wee
reade
heere
,
and
in
other
places
of
Scripture
,
that
for
sinne
comes
wrath
,
but
neuer
shall
we
finde
it
said
in
Scripture
,
that
for
our
holines
,
or
good
works
comes
life
and
saluation
,
the
Apostle
,
Rom.
6.23
.
hauing
sayd
(
that
the
wages
of
sinne
is
death
)
goes
not
on
with
his
opposition
,
that
the
wages
of
righteousnesse
is
life
,
but
hee
changeth
his
tearmes
,
and
sayeth
,
but
the
gift
of
God
is
eternall
life
.
The
reason
is
this
,
because
sinne
is
perfectly
euill
,
but
our
holinesse
,
or
good
workes
,
euen
the
best
of
them
are
good
but
in
part
:
but
I
forbeare
to
speake
further
of
that
poynt
.
In
that
the
Apostle
sayth
heere
,
that
the
sinnes
before
spoken
of
bring
downe
Gods
wrath
,
no
doubt
his
purpose
was
not
onely
to
perswade
the
Colossians
to
mortifie
them
,
but
to
worke
in
them
a
religious
feare
and
care
to
auoyde
them
,
for
hauing
the
same
sentence
,
Ephes
.
5.6
.
and
against
the
same
sinnes
,
hee
addes
verse
7.
bee
not
therefore
companions
with
them
)
the
poynt
hence
offered
is
this
.
We
are
to
feare
and
auoyd
all
knowen
sinne
because
of
themselues
they
bring
downe
Gods
wrath
and
iudgements
vpon
vs.
We
are
to
feare
,
&
auoyd
these
,
&
all
other
known
sins
whatsoeuer
,
euen
because
of
themselues
they
bring
downe
Gods
wrath
and
iudgements
,
howsoeuer
wee
are
principally
to
feare
and
auoyde
sinne
,
euen
because
it
is
sinne
,
and
displeasing
to
God
,
if
there
were
no
hell
nor
punishment
due
vnto
it
,
that
is
the
true
feare
of
Gods
children
,
yet
wee
may
,
and
wee
are
in
the
second
place
,
to
feare
sinne
in
respect
of
Gods
wrath
and
iudgements
:
and
hence
it
is
,
that
the
Apostle
2
Corinth
.
5.
hauing
made
knowne
,
verse
10.
That
wee
must
all
appeare
before
the
iudgement
seate
of
Christ
.
Verse
11.
he
saith
,
Knowing
therefore
the
terrour
of
the
Lord
wee
perswade
men
.
Wee
knowing
how
dreadfull
shall
bee
the
doome
of
wicked
men
at
the
day
of
iudgement
,
wee
perswade
men
to
auoid
sinne
;
this
feare
was
in
●●uid
,
Psalm
.
119.120
.
My
flesh
trembleth
for
feare
of
thee
.
Asid
he
addes
further
,
I
am
afraid
of
thy
iudgements
.
Dauid
had
a
religious
feare
of
God
,
he
feared
God
himselfe
,
he
feared
to
offend
him
,
and
then
in
the
second
place
hee
stood
in
aw
of
his
iudgements
,
and
indeed
such
is
the
canker
of
our
nature
,
that
the
most
regenerate
haue
neede
to
set
before
them
the
wrath
and
iudgements
of
God
due
to
sinne
,
that
euen
in
consideration
thereof
they
may
be
affraid
of
sinne
.
Let
not
then
,
such
as
truely
feare
God
,
thinke
themselues
exempt
from
all
feare
of
Gods
wrath
,
and
iudgements
,
Gods
children
are
not
exempt
from
all
feare
of
Gods
wrath
and
iudgements
.
though
they
are
freed
from
the
wrath
of
God
by
Christ
,
and
doe
feare
God
for
his
mercy
,
with
a
filiall
and
childe-like
feare
;
yet
that
doth
not
exclude
a
feare
of
his
iudgements
to
keepe
vs
from
sinne
,
we
are
chieflie
,
and
in
the
first
place
to
feare
and
auoide
sinne
,
euen
because
it
is
sinne
,
but
in
the
second
place
,
we
are
to
feare
the
wrath
of
God
against
sinne
;
yea
,
wee
are
often
,
and
diligently
to
ponder
on
the
threatnings
we
finde
in
the
Booke
of
God
,
against
sinne
,
and
to
consider
the
execution
of
his
wrath
vpon
impenitent
sinners
,
and
not
to
passe
by
the
iudgements
of
God
,
heard
of
,
or
seene
in
the
world
,
but
to
lay
them
to
heart
,
that
thereby
our
hearts
may
bee
still
kept
in
the
feare
of
God
,
and
that
wee
may
euer
carry
in
vs
,
a
reuerent
awe
of
his
great
and
glorious
maiestie
.
Obserue
wee
further
,
that
the
Apostle
heere
speakes
in
the
time
present
,
he
saith
not
,
for
which
things
sakes
,
the
wrath
of
God
hath
come
,
or
will
come
,
but
commeth
;
which
implieth
a
continuall
action
,
that
the
wrath
of
God
ceaseth
not
to
come
on
such
,
as
liue
in
the
sinnes
before
named
,
or
in
any
knowne
sinne
;
yea
,
many
times
the
wrath
of
God
is
on
men
liuing
in
this
world
,
when
they
haue
little
or
no
apprehension
of
it
;
yea
,
therein
is
the
wrath
of
God
on
them
in
most
fearefull
manner
,
in
that
they
haue
no
sense
nor
feeling
of
it
,
striking
them
with
blockishnesse
and
dulnesse
of
spirit
,
and
hardnesse
of
hart
,
giuing
them
vp
to
a
reprobate
sorie
so
that
hence
we
may
conclude
the
certainty
of
Gods
wrath
.
That
his
wrath
faileth
not
to
come
on
such
as
liue
,
and
continue
in
knowne
sinnes
,
Gods
wrath
faileth
not
to
come
on
such
as
liue
and
continue
in
known
sinnes
.
it
is
so
certaine
that
the
Lords
wrath
shall
ceaze
on
them
,
that
liue
in
knowne
sinnes
,
as
that
they
haue
the
earnest
of
it
,
and
it
hath
already
taken
hold
of
them
;
and
to
this
agreeth
that
speech
of
Christ
,
Iohn
3.36
.
He
that
beleeueth
in
the
sonne
hath
euerlasting
life
,
and
he
that
obeieth
not
the
sonne
,
shal
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
2.
Pet
.
2.3
.
The
Apostle
saith
,
that
the
damnation
of
false
teachers
(
sleepeth
not
)
as
if
hee
had
said
,
their
iudgement
and
damnation
is
comming
,
and
shall
certainely
fall
on
them
;
and
to
that
purpose
our
Apostle
speaks
powerfully
,
Epes
.
5.6
.
Let
no
man
deceiue
you
with
vaine
wordes
;
for
,
for
such
things
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
,
as
if
he
had
said
,
happily
some
will
tell
you
,
that
fornicaiton
&c.
are
no
great
sinnes
,
but
humane
slips
and
infirmities
,
and
that
they
exclude
not
out
of
Gods
kingdome
,
but
let
no
man
so
deceiue
you
,
their
wordes
are
but
vaine
,
and
deceitfull
:
learne
you
to
know
it
for
a
certaine
trueth
,
that
for
such
things
the
wrath
of
God
commeth
vppon
the
children
of
disobedience
.
And
for
the
vse
of
this
,
let
it
sinke
into
our
hearts
,
and
let
vs
be
fully
perswaded
of
it
,
We
are
,
to
be
perswaded
that
Gods
wrath
shall
certainly
come
on
wicked
and
rebellious
sinners
.
that
the
wrath
of
God
,
his
plagues
and
iudgements
in
this
life
,
and
fearefull
torments
in
hell
,
shall
most
certainely
come
on
wicked
and
rebellious
sinners
,
men
are
hardly
brought
to
beleeue
this
,
it
will
hardly
sincke
into
their
harts
that
their
sinnes
are
so
hainous
as
preachers
would
make
them
,
and
that
Gods
iudgements
doe
so
certainly
abide
for
them
;
if
they
beleeue
these
things
,
would
they
liue
in
whoredome
,
drunkennesse
,
and
other
knowne
sinnes
as
they
doe
?
Would
they
liue
in
malice
,
and
enuie
?
would
they
lie
and
slander
,
raile
,
curse
,
and
sweare
,
and
commit
all
filthy
abominations
?
Their
liuing
and
pleasing
themselues
in
these
,
and
other
like
sinnes
make
it
plaine
,
they
beleeue
not
that
Gods
wrath
certainly
commeth
on
wicked
and
rebellious
sinners
,
they
tremble
not
when
Gods
wrath
and
his
iudgements
are
denounced
.
If
one
should
now
runne
through
the
streets
,
and
cry
,
fire
,
fire
,
our
hearts
would
be
suddenly
smitten
with
feare
;
but
let
the
Minister
of
God
,
stand
,
and
crie
,
fire
,
fire
,
yea
the
fire
of
hell
,
which
is
kindled
by
the
breath
of
the
Lord
,
as
the
Prophet
speakes
,
Isai
30.33
.
yet
many
of
our
hearts
are
nothing
mooued
,
and
that
is
a
plaine
euidence
,
we
beleeue
not
that
Gods
wrath
abideth
for
such
sinnes
?
Well
,
let
vs
neuer
rest
till
we
bee
fully
perswaded
of
this
,
that
so
wee
may
seeke
speedilie
to
make
our
peace
with
the
Lord
,
and
withall
thinke
on
the
greatnesse
of
his
wrath
:
Nahum
saith
1.6
.
before
the
face
of
his
wrath
none
can
abide
,
the
mountaines
tremble
,
the
waters
flee
away
,
the
rockes
are
rent
in
sunder
,
at
the
blast
,
or
breath
of
his
displeasure
,
and
shall
wee
bee
able
to
endure
it
?
Thinke
on
it
,
and
the
Lord
make
vs
wise
to
beleeue
these
things
.
Now
,
from
this
word
(
commeth
)
wherein
the
Apostle
doth
,
as
it
it
were
,
put
a
person
on
the
wrath
of
God
,
and
as
it
were
,
legs
,
and
feet
to
walke
vpon
,
I
might
shew
that
who
by
custome
of
sinne
,
and
hardnesse
of
heart
are
so
blockish
that
they
see
not
Gods
wrath
in
it selfe
,
shall
one
day
without
repentance
so
sensiblie
see
,
and
feele
the
same
,
as
if
it
were
a
person
doing
execution
on
them
,
but
that
may
be
referd
to
the
doctrine
of
the
certainty
of
Gods
wrath
already
deliuered
:
I
passe
by
it
and
come
to
speake
of
the
persons
one
whom
the
wrath
of
God
commeth
for
the
sinnes
before
named
,
and
these
are
the
children
of
disobedience
(
that
is
)
as
we
haue
heard
,
such
as
are
obstinate
in
their
sinnes
,
and
will
not
yeeld
to
any
good
counsell
or
admonition
,
nor
by
any
good
meanes
bee
brought
to
repentance
.
Obserue
then
,
that
the
Apostle
saith
not
,
the
wrath
of
God
commeth
on
all
whatsoeuer
they
bee
that
are
guiltie
of
the
sinnes
before
named
,
but
he
doth
limit
and
bound
his
speach
to
the
children
of
disobedience
,
the
point
hence
offered
is
this
.
It
is
onely
obstinacie
in
sinne
that
brings
Gods
wrath
;
It
is
not
any
of
the
sinnes
before
named
,
Onely
obstinacie
in
sinne
brings
Gods
wrath
.
nor
any
other
particular
sinne
whatsoeuer
:
but
the
lying
in
sin
,
and
not
repenting
of
it
,
that
brings
Gods
wrath
;
when
men
,
notwithstanding
all
gracious
admonitions
,
or
fearefull
threatnings
,
or
other
meanes
that
can
be
vsed
,
lie
still
in
their
sinne
,
and
tie
sinne
to
sinne
,
they
make
a
way
to
Gods
iudgement
to
fall
vpon
them
,
it
is
continuance
in
sinne
without
repentance
that
pulles
downe
the
wrath
of
God
.
For
why
?
Gods
mercie
is
greater
then
the
greatest
heape
of
sinne
,
and
it
is
neither
number
,
nor
measure
of
sinne
that
doth
condemne
(
for
God
might
in
iustice
condemne
for
one
only
sinful
thought
)
yet
Gods
mercie
is
promised
,
and
belongs
onely
to
repentant
sinners
;
therefore
it
is
not
any
particular
sin
,
nor
many
sinnes
together
,
but
onlie
obstinacy
and
continuance
in
sinne
,
liuing
and
dying
in
sinne
without
repentance
,
that
brings
iudgement
and
condemnation
,
euen
the
sinne
against
the
holy
Ghost
is
therefore
vnpardonable
,
because
it
is
impossible
that
they
who
fall
into
that
sinne
,
should
be
renued
by
repentance
,
as
the
holy
Ghost
saith
,
Heb
.
6.6
.
We
reade
Isay
1.
that
the
Iewes
were
suncke
deepe
in
rebellion
,
they
were
neither
mooued
by
the
Lord
his
benefits
,
nor
by
his
punishments
to
amendement
,
yet
Verse
16
the
Prophet
stirres
them
vp
to
repentance
,
and
saith
,
Wash
you
,
make
you
cleane
:
take
away
the
euill
of
your
workes
from
before
mine
eies
:
cease
to
doe
euill
.
And
then
verse
18.
Come
now
,
and
let
vs
reason
together
,
saith
the
Lord
,
though
your
sinnes
were
as
crimson
,
they
shall
be
made
white
as
snow
,
though
they
were
red
like
Skarlet
they
shall
be
as
wooll
:
plainly
teaching
vs
,
that
there
is
mercy
with
the
Lord
to
true
repentance
for
sinnes
,
how
great
soeuer
they
bee
,
and
therefore
it
is
a
certaine
truth
that
not
any
particular
sinne
,
nor
many
sinnes
,
but
onely
continuance
in
sinne
brings
Gods
wrath
.
Heere
then
for
the
vse
of
this
,
is
a
ground
of
exceeding
great
comfort
for
such
,
as
being
guiltie
of
sin
,
Comfort
for
such
as
haue
grace
to
repent
of
their
sinnes
.
haue
grace
to
repent
of
it
,
such
as
being
admonished
of
their
sin
are
truelie
humbled
for
it
,
as
Dauid
was
,
2.
Sa
.
12.
&
as
Iehoshaphat
was
,
being
told
of
his
sin
by
Iehu
,
2.
Ch.
19.2
.
such
as
knowing
their
sin
confesse
,
and
bewaile
it
,
turne
from
it
,
and
forsake
it
,
heere
is
comfort
for
them
,
they
are
not
liable
to
the
wrath
of
God
for
that
sin
;
and
if
it
be
so
,
that
after
repentance
,
they
fal
into
the
same
againe
of
frailtie
,
Note
.
and
against
their
purpose
,
yet
if
they
recouer
themselues
by
repentance
,
and
break
of
that
sin
by
new
,
and
speedy
repentance
,
euen
that
sin
committed
after
repentance
,
and
againe
repented
of
,
makes
them
not
subiect
to
Gods
wrath
;
howsoeuer
indeed
such
a
sinne
wil
much
weaken
thy
comfort
,
and
thou
shalt
finde
,
thou
hast
iust
cause
to
pray
with
Dauid
,
Psalm
.
51.12
.
Restore
to
me
the
ioy
of
thy
saluation
.
Yet
certainelie
take
this
for
thy
comfort
,
it
shall
neuer
be
laid
to
thy
condemnation
;
for
we
may
not
imagine
,
that
there
is
lesse
mercy
with
the
Lord
who
is
the
God
of
mercy
,
then
hee
requires
of
vs
towards
our
brethren
,
now
he
hath
enioined
vs
,
Luke
17.4
.
That
if
a
brother
sin
against
vs
seuen
times
in
a
day
:
which
is
not
to
be
vnderstood
of
new
offences
only
,
but
of
all
whatsoeuer
,
a
certaine
number
being
put
for
an
vncertaine
,
euen
all
offences
,
or
how
often
fallen
into
by
frailtie
,
and
seuen
times
turne
againe
vnto
vs
,
and
say
,
it
repents
me
,
wee
must
forgiue
him
,
and
shall
the
creature
excell
the
creator
in
goodnesse
and
mercy
?
No
,
no
,
be
assured
of
it
to
thy
comfort
:
if
seuen
times
(
that
is
)
many
times
,
thou
sinne
against
God
by
frailtie
,
euen
in
the
same
thing
;
and
so
often
with
weeping
eies
,
and
sobbing
soule
fall
at
his
feet
for
mercie
,
there
is
grace
,
mercy
,
and
pardon
with
him
to
true
repentance
;
but
let
no
man
heereupon
presume
,
and
turne
this
comfort
into
a
licence
to
sinne
,
and
wilfully
heape
sinne
vpon
sinne
in
hope
of
future
repentance
;
so
doing
,
thou
doest
wrest
,
and
peruert
this
comfort
,
and
cast
thy selfe
vpon
a
dangerous
point
,
for
what
knowest
thou
,
whether
euer
thou
shalt
repent
,
or
no
;
and
take
this
with
thee
,
though
God
haue
promised
mercie
and
forgiuenesse
to
true
repentant
sinners
;
yet
he
hath
not
promised
repentance
to
euerie
sinner
,
that
euery
one
that
sinnes
shall
repent
,
thou
findest
not
that
in
any
place
of
the
Booke
of
God
,
therefore
deceiue
not
thy selfe
,
take
heede
of
such
presumption
and
learne
to
make
a
right
vse
of
the
doctrine
of
comfort
now
deliuered
;
if
thou
haue
grace
to
acknowledge
thy
knowne
sinne
,
and
to
be
trulie
humbled
for
it
,
and
to
turne
from
it
,
though
it
haue
beene
often
committed
,
yet
there
is
mercie
for
thee
with
the
Lord
;
yea
sweete
,
and
full
of
vnspeakeable
comfort
is
it
,
that
the
Lord
would
haue
his
children
so
sure
of
the
pardon
of
their
sinnes
,
though
they
be
many
,
whereof
he
giues
them
repentance
,
with
a
dislike
,
and
true
loathing
of
them
,
as
he
would
haue
it
an
article
of
their
faith
,
so
as
they
bee
not
sound
Christians
,
if
they
beleeue
not
the
remission
of
their
sinnes
,
for
which
they
are
truely
humbled
;
let
not
man
sucke
poison
out
of
this
sweetnes
,
and
hence
draw
libertie
to
sinne
,
if
he
doe
,
he
sauours
this
doctrine
not
to
life
and
saluation
,
but
to
death
,
and
to
his
deeper
damnation
.
Againe
,
is
it
so
,
that
onely
obstinacie
in
sinne
brings
Gods
wrath
,
then
it
behoueth
euerie
one
to
take
heede
of
obstinacie
,
and
continuance
in
sin
,
and
aboue
all
things
in
the
world
to
auoid
that
as
the
greatest
iudgement
of
God
in
this
life
:
It
concernes
euerie
one
to
take
heede
of
obstinacie
&
continuance
in
sin
,
as
the
greatest
iudgement
of
God
in
this
life
.
and
to
this
end
,
wee
are
to
take
heede
of
custome
in
sinne
,
for
custome
in
sinne
takes
away
the
sense
and
feeling
of
sinne
,
and
many
not
obstinate
in
sin
at
the
first
,
yet
yeelding
to
sinne
,
and
continuing
in
it
for
a
time
,
at
length
they
become
obstinate
and
hardned
;
yea
,
wee
shall
finde
it
a
certaine
truth
,
Note
.
that
men
first
harden
their
owne
hearts
before
the
Lord
come
to
harden
them
:
they
yeeld
to
sinne
,
and
lie
in
sinne
,
and
refuse
to
bee
reformed
,
and
then
the
Lord
in
his
iust
iudgement
giues
them
ouer
to
sinne
,
and
to
the
will
of
the
Deuill
to
bee
ledde
of
him
at
his
will
,
and
then
they
become
obstinate
in
their
sinne
.
We
read
in
the
booke
of
Exodus
(
and
it
is
woorth
our
marking
)
that
Pharaoh
many
times
hardened
his
owne
heart
before
it
bee
said
that
the
Lord
hardened
it
,
wee
reade
not
that
till
Chap.
9.12
.
Therefore
let
euerie
one
of
vs
be
admonished
to
take
heede
of
continuing
in
any
knowne
sinne
whatsoeuer
it
bee
,
learne
thou
to
bee
mooued
betimes
,
and
often
to
bee
mooued
with
conscience
of
thy
known
sinne
,
lest
thou
hardening
thine
own
heart
,
the
Lord
also
come
to
harden
it
,
and
then
thy
case
is
most
fearefull
,
thou
art
then
liable
to
the
fearefull
wrath
of
God
in
this
life
,
and
for
euer
in
the
life
to
come
.
Bcfore
we
leaue
these
words
,
one
thing
more
is
to
bee
obserued
,
and
that
is
the
Phrase
,
or
forme
of
speech
heere
vsed
by
the
Apostle
,
he
saith
not
,
on
the
reprobate
,
as
hee
might
haue
said
,
for
onelie
on
them
comes
the
eternall
wrath
of
God
:
but
hee
saith
,
Or
the
children
of
disobedience
?
on
such
as
are
disobedient
and
rebellious
in
sinne
,
and
will
not
by
any
good
counsell
,
admonition
,
or
other
meanes
be
drawne
from
sinne
:
hence
we
are
giuen
to
vnderstand
thus
much
.
That
it
is
a
fearefull
thing
to
be
wilfull
in
sinne
,
It
is
a
feareful
thing
to
bee
wilfull
in
sin
.
still
to
perseuere
,
and
to
goe
one
in
sinne
after
many
admonitions
,
and
many
threatnings
vsed
to
the
contrarie
,
to
refuse
all
good
admonitions
,
and
threatnings
against
sinne
;
it
is
fearefull
,
it
is
a
signe
of
reprobation
,
it
is
a
signe
that
such
persons
as
so
doe
,
are
appointed
to
euerlasting
destruction
;
vnderstand
the
point
aright
,
I
confesse
there
may
bee
in
the
deare
children
of
God
a
refusing
,
and
a
reiecting
of
the
meanes
of
their
good
for
a
time
,
as
they
lying
vnder
some
greeuous
temptation
,
and
despairing
of
Gods
mercy
for
a
time
,
may
for
a
fitte
refuse
the
meanes
of
comfort
,
and
with
Iob
curse
the
day
of
their
birth
,
and
wish
for
death
,
Iob
3.11
.
Yea
,
the
deare
children
of
God
may
sometimes
fall
into
sinne
,
whereof
they
are
preadmonished
,
whereof
they
are
warned
afore
to
take
heede
;
it
was
Dauids
case
,
2.
Sam
.
24.
in
numbring
of
the
people
,
though
hee
was
dutifully
admonished
by
Ioab
not
to
do
it
;
yet
he
(
pricked
forward
,
with
the
pride
of
his
owne
heart
)
would
needes
in
all
haste
haue
the
people
numbred
:
and
so
the
deare
children
of
God
may
for
a
fit
,
through
the
violence
of
temptation
,
refuse
good
counsell
,
and
the
meanes
of
their
good
,
and
may
notwithstanding
forewarning
,
fall
into
sinne
:
therefore
thus
the
point
is
to
be
conceiued
of
vs
,
that
wilfullnesse
in
sinne
,
perseuerance
,
and
going
on
in
sinne
,
after
many
admonitions
to
the
contrarie
,
is
most
dangerous
,
when
it
is
with
men
as
the
Prophet
speakes
,
Zachar
.
7.11.12
.
That
they
refuse
to
hearken
,
and
pull
away
the
shoulder
,
and
stoppe
their
eares
,
that
they
should
not
heare
,
and
make
their
hearts
as
an
Adamant
stone
&c.
That
is
fearefull
,
and
that
is
more
then
a
probable
signe
of
their
reprobation
.
And
the
reason
is
plaine
,
namely
this
,
that
is
a
resisting
of
the
holy
Ghost
,
as
Stephen
saith
,
Act.
7.51
.
a
withstanding
of
the
Spirit
of
God
in
the
ministrie
of
his
messengers
,
therefore
that
must
needes
bee
a
signe
of
reprobation
.
Such
then
as
after
many
admonitions
,
and
threatnings
,
wilfully
persist
and
perseuere
in
their
knowne
sinnes
,
Their
case
is
fearefull
who
wilfully
persist
in
sin
after
many
admonitions
to
the
contrary
.
may
see
in
what
fearefull
state
they
stand
;
hast
thou
been
often
admonished
of
thy
drunkennesse
,
thy
whoredome
,
thy
pride
,
thy
swearing
,
thy
Sabbath-breaking
,
or
of
any
other
sinne
whatsoeuer
?
And
dost
thou
still
notwithstanding
such
often
admonition
,
wilfully
perseuere
,
and
continue
in
thy
sinne
,
;
then
know
thou
to
thy
terrour
,
that
continuing
of
time
in
thy
sinne
seales
vp
vnto
thee
a
fearefull
conclusion
,
it
is
more
then
probable
,
thou
art
in
the
state
of
reprobation
,
and
in
the
number
of
such
as
shall
be
damned
,
thou
art
a
childe
of
disobedience
,
and
willfull
rebellion
,
and
therefore
thou
art
not
onely
a
childe
of
wrath
as
all
are
by
nature
,
but
it
is
more
then
likely
,
that
thou
shalt
neuer
be
receiued
to
mercy
,
and
that
thou
art
a
childe
of
perdition
,
and
art
now
trotting
apace
towards
hell
,
and
shalt
one
day
be
fuell
for
the
fire
of
hell
,
which
is
a
fearefull
condition
to
be
thought
on
,
euen
with
trembling
,
and
if
it
be
well
considered
,
it
is
able
to
make
thee
(
if
hell
haue
not
taken
full
possession
of
thee
)
to
bethinke
thy selfe
of
speedy
reformation
,
and
therefore
consider
it
,
and
let
this
admonition
now
preuaile
with
thee
to
that
purpose
;
if
it
do
not
,
certainely
,
it
shall
one
day
bee
a
bill
of
enditement
against
thee
,
to
thy
deeper
condemnation
,
therfore
thinke
on
it
,
and
in
time
make
vse
of
it
.
VER
.
7.
Wherein
yee
also
walked
once
,
when
yee
liued
in
them
.
In
this
verse
our
Apostle
vseth
another
argument
to
enforce
vppon
the
Colossians
his
exhortation
to
mortifie
the
sinnes
before
named
,
The
remembrance
of
our
sinnes
past
,
&
now
left
,
ought
to
worke
in
vs
continuall
sorrow
for
them
,
and
a
care
more
and
more
to
mortifie
the
lust
of
the
flesh
.
the
argument
is
from
their
former
conuersation
,
that
they
in
former
times
walked
in
those
sinnes
,
and
therefore
nowe
they
ought
to
mortifie
them
.
Before
wee
come
to
stand
on
the
words
of
this
verse
,
consider
wee
this
argument
;
In
that
the
Apostle
thus
reasoneth
,
ye
walked
once
in
those
sinnes
,
therefore
now
you
are
to
mortifie
them
.
Hence
we
are
taught
.
That
the
remembrance
of
sinnes
,
wherein
wee
heeretofore
liued
,
and
nowe
haue
left
,
ought
to
profitte
vs
,
it
must
not
be
idle
,
but
an
effectuall
argument
to
stirre
vs
vppe
to
the
mortification
of
the
flesh
,
it
ought
to
worke
in
vs
continuall
sorrow
for
those
sinnes
,
and
a
care
more
,
and
more
,
to
kill
and
mortifie
the
lust
and
corruption
of
the
flesh
,
Ephesians
the
fifth
and
the
eighth
,
sayth
the
Apostle
,
yee
were
once
darkenesse
,
but
are
now
light
in
the
Lorde
:
walke
as
children
of
light
.
The
argument
there
is
the
same
that
heere
is
vsed
,
that
the
remembrance
of
their
former
state
,
ought
now
to
stirre
them
vp
to
a
greater
care
of
holinesse
.
And
thus
ought
it
to
bee
with
vs
,
and
certainely
,
so
it
is
withall
Gods
children
.
And
therefore
this
may
serue
to
warrant
,
and
make
good
that
position
,
that
euen
the
sinnes
of
Gods
children
turne
to
their
good
,
Gods
children
are
bettered
by
their
sinnes
&
to
it
ought
to
be
with
vs.
they
are
bettered
by
their
sinnes
past
,
repented
of
and
pardoned
,
the
remembrance
of
them
makes
them
more
thankefull
to
God
for
his
mercy
,
more
humble
and
lowly
in
themselues
,
more
milde
and
equall
towards
others
,
and
more
wary
and
circumspect
ouer
their
liues
,
and
stirres
them
to
the
mortifying
of
the
flesh
,
heereby
then
trie
thy selfe
,
if
the
remembrance
of
thy
sinnes
past
be
pleasing
to
thee
,
and
thou
canst
take
delight
in
the
remembrance
of
them
,
that
is
a
signe
of
a
reprobate
mind
,
and
though
thou
beefreed
from
the
practise
of
them
,
yet
thou
art
not
deliuered
from
the
power
of
them
,
they
are
not
yet
repented
of
and
pardoned
,
if
thou
wouldest
bee
sure
that
thy
former
sinnes
are
repented
of
and
forgiuen
,
then
labour
thou
for
a
sanctified
remembrance
of
them
,
that
thou
mayst
remember
them
with
griefe
and
sorrow
of
heart
,
and
be
bettered
by
the
remembrance
of
them
,
euen
thereby
bee
thou
stirred
vp
to
further
mortification
of
the
flesh
,
and
to
liue
as
much
time
as
remaineth
in
the
flesh
,
not
after
the
lusts
of
men
,
but
as
the
Apostle
exhorts
,
1.
Pet
.
4.2
.
after
the
will
of
God
,
and
that
will
seale
vppe
to
thy
conscience
assurance
of
the
pardon
of
thy
former
sinne●
.
Come
we
now
to
stand
on
the
words
of
this
verse
,
they
may
be
referred
to
two
heads
.
-
1
The
first
is
an
expressing
of
the
former
conuersation
of
the
Colossians
,
in
respect
of
the
sinnes
before
named
,
that
they
once
in
former
times
walked
in
those
sinnes
,
wherein
ye
also
walked
once
.
-
2
The
second
is
,
a
specifying
of
time
,
when
they
walked
in
them
,
(
namely
)
when
they
liued
in
them
.
Wheerein
is
also
vnfolded
the
course
of
their
walking
in
those
sins
namely
,
a
life
that
was
powerful
in
them
,
that
when
that
life
was
powerful
in
them
then
they
walked
in
those
sinnes
.
I
will
open
and
vnfolde
the
sence
and
meaning
of
the
wordes
,
(
wherein
)
some
render
the
wordes
thus
,
Interpretation
.
(
among
whom
)
with
relation
to
the
last
words
of
the
verse
foregoing
(
the
children
of
disobedience
)
but
indeed
it
is
more
agreeable
to
the
context
,
and
to
the
argument
,
and
purpose
of
the
Apostle
,
to
retaine
this
translation
(
wherin
)
with
a
reference
to
the
sinnes
before
spoken
of
,
and
so
the
meaning
is
in
which
sinne
(
ye
also
)
that
is
,
you
Colossians
now
called
as
well
as
others
(
walked
)
this
word
is
metaphoricall
borrowed
from
passengers
,
or
rather
from
such
as
walke
in
some
place
for
pleasure
and
recreation
,
and
so
the
Apostles
meaning
is
,
that
they
held
on
a
course
securely
,
and
with
delight
in
those
sinnes
(
once
)
that
is
,
sometimes
heeretofore
(
when
ye
liued
in
them
)
heerein
the
Apostle
hath
respect
to
that
which
he
hath
often
sayd
before
,
that
they
were
dead
with
Christ
,
and
so
his
meaning
in
saying
(
when
yee
liued
in
them
)
is
,
when
your
naturall
corruption
as
a
kinde
of
life
,
gaue
power
and
moouing
for
the
exercise
and
practise
of
those
sinnes
,
thus
then
briefely
conceiue
wee
the
meaning
of
the
Apostle
,
in
the
words
of
this
verse
,
as
if
hee
had
sayd
.
In
which
sinnes
before
named
,
you
beleeuing
Colossians
,
as
well
a
others
,
held
on
your
course
securely
heeretofore
,
euen
when
your
naturall
corruption
was
a
liue
in
you
,
and
gaue
power
,
and
moouing
for
the
exercise
and
practise
of
those
sinnes
.
The
first
thing
heere
to
be
marked
is
,
that
the
Apostle
sayth
,
that
the
Colossians
also
walked
in
the
sinnes
before
named
,
signifying
,
that
not
onely
the
children
of
disobedience
,
but
euen
they
also
as
well
as
others
before
their
calling
,
and
conuersion
walked
in
those
sinnes
?
hence
then
we
are
taught
.
That
the
conuersation
of
Gods
chosen
,
before
their
effectuall
calling
,
The
conuersation
of
Gods
chosen
being
yet
vncalled
,
differs
not
from
the
conuersation
of
the
reprobate
.
differs
not
from
the
conuersation
of
the
reprobate
,
it
is
as
vicious
as
fowle
,
and
as
much
defiled
with
sinne
,
as
the
life
and
conuersation
of
such
as
shall
bee
damned
,
Gods
chosen
beeing
yet
in
their
naturall
state
,
walke
on
in
sinne
,
and
please
themselues
in
the
wayes
of
sinne
,
as
much
as
they
that
are
appointed
to
destruction
,
there
is
no
difference
betweene
the
life
of
the
one
and
the
other
,
till
it
please
God
by
the
powerfull
woorke
of
his
spirit
and
grace
to
make
a
separation
and
difference
betweene
them
,
reade
to
this
purpose
,
Ephes
.
2.1
.
●
.
3
.
1.
Corinth
.
6.11
.
Rom.
6.17.19
.
those
places
make
this
a
cleare
poynt
.
And
the
reason
of
it
is
manifest
(
namely
)
this
,
there
is
the
same
corruption
of
nature
in
the
Elect
and
reprobate
,
and
it
is
powerfull
in
them
both
,
before
effectuall
calling
,
and
therefore
before
such
calling
,
there
is
no
difference
betweene
the
conuersation
of
the
one
and
the
other
.
We
may
not
iudge
of
the
future
and
finall
state
of
any
man
,
by
his
present
condition
.
On
this
ground
then
wee
must
learne
to
take
heede
,
wee
determine
not
of
the
finall
state
of
any
man
,
being
as
yet
in
his
naturall
state
and
condition
,
wee
may
not
bee
so
bolde
as
to
say
,
such
a
one
is
a
reprobate
,
and
a
castaway
;
the
life
of
Gods
chosen
before
their
calling
differs
not
from
the
life
of
the
reprobate
,
therefore
iudge
not
of
the
future
and
finall
state
of
any
man
,
by
his
present
condition
,
wee
may
lawfully
iudge
a
naturall
and
carnall
man
to
bee
so
,
and
as
yet
to
bee
in
a
fearefull
estate
,
euen
in
the
way
to
destruction
,
but
to
goe
further
then
that
,
is
to
breake
into
Gods
secret
councell
,
what
a
naturall
man
may
bee
in
after
times
,
leaue
that
to
the
Lord
.
But
I
chiefely
remember
this
doctrine
to
this
end
,
to
stirre
vp
as
many
as
are
deliuered
from
their
naturall
condition
,
to
blesse
God
for
that
great
benefit
,
Such
as
are
deliuered
from
their
naturall
state
,
are
to
blesse
God
for
that
benefit
.
as
many
as
are
effectually
called
,
are
therein
infinitely
bound
to
magnifie
the
mercie
of
the
Lord
,
before
such
calling
,
there
was
no
difference
betweene
their
life
,
and
the
life
of
the
reprobate
,
they
walkd
on
in
the
same
broad
way
with
them
,
they
lay
wallowing
and
pleasing
themselues
in
the
wayes
of
sin
,
and
had
no
more
minde
to
any
thing
that
is
good
,
then
the
vilest
miscreant
that
liues
in
the
world
,
and
who
hath
made
a
difference
between
thee
and
a
reprobate
?
who
hath
taken
thee
out
of
the
way
to
hell
,
and
set
thy
feete
in
the
waye
to
life
and
saluation
?
only
the
Lord
of
his
goodnesse
,
and
by
the
power
of
his
spirit
and
grace
,
and
if
thou
well
consider
it
,
thou
canst
not
be
sufficiently
thankefull
to
him
for
so
great
a
mercy
,
when
therefore
thou
doest
see
others
(
yet
vncalled
)
pleasing
themselues
in
a
course
of
sinne
,
and
powring
out
the
rottennesse
of
their
owne
hearts
and
walking
on
the
waies
of
sinne
,
thinke
on
it
,
and
consider
it
,
not
to
insult
ouer
them
,
but
rather
to
pitty
them
,
and
thereby
call
to
minde
,
what
thou
wast
before
the
Lorde
wrought
on
thee
by
his
Spirit
and
grace
,
consider
that
thou
seest
in
them
,
a
liuely
picture
of
thine
owne
former
life
,
and
meditate
with
thy selfe
on
this
manner
.
Surely
,
such
a
one
was
I
,
so
liued
I
once
as
these
men
now
doe
,
I
tooke
as
great
pleasure
in
my
sinne
,
as
they
now
doe
in
theirs
,
and
I
ranne
as
fast
towards
hell
as
they
now
run
;
Oh
then
how
much
am
I
bound
to
the
Lord
for
his
mercie
towards
me
,
who
of
his
meere
mercy
hath
turned
my
feete
another
way
,
and
hath
put
a
difference
,
and
made
a
distinction
betweene
my
life
and
theirs
,
what
shall
I
render
to
the
Lord
for
so
great
a
mercy
?
this
ought
to
be
thy
meditation
in
respect
of
thy
effectuall
calling
,
when
thou
seest
others
left
still
in
their
naturall
state
and
condition
.
Obserue
in
the
next
place
,
the
word
heere
vsed
(
walked
)
wherein
ye
also
walked
,
saith
the
Apostle
,
signifying
that
the
Colossians
before
their
calling
,
held
on
a
continued
course
in
their
sinnes
,
securely
with
pleasure
,
as
men
walking
and
going
in
some
pleasant
way
with
delight
.
Heere
then
is
layd
before
vs
the
property
of
such
as
are
in
their
naturall
condition
they
walke
in
sinne
,
Such
as
are
in
their
naturall
condition
hold
on
a
purposed
course
in
sin
,
and
that
with
much
delight
in
it
.
Obiect
.
Answ
.
they
doe
not
simply
sin
,
for
fo
do
the
most
regenerate
,
but
they
hold
a
purposed
course
in
sinne
,
and
that
with
pleasure
,
and
much
delight
.
Happily
some
may
say
,
such
as
are
in
their
naturall
condition
are
dead
in
sinne
,
cap
.
2.13
.
how
then
can
they
bee
sayd
to
walke
in
sinne
?
is
that
possible
?
The
answer
is
easie
,
these
two
things
rightly
conceiued
may
well
stand
together
,
there
is
no
opposition
betweene
them
,
as
there
seemes
to
bee
,
for
naturall
men
are
sayd
to
be
dead
in
sinne
in
respect
of
goodnesse
,
because
they
are
so
held
vnder
the
power
of
sinne
,
as
a
dead
man
is
vnder
death
,
and
haue
no
power
at
all
to
mooue
towardes
anie
thing
that
is
good
.
But
they
are
said
to
walke
in
sinne
,
in
respect
of
sinne
,
it selfe
,
and
therein
they
haue
liuely-hood
and
actiuitie
,
therein
they
haue
not
only
a
power
to
moue
but
doe
actually
mooue
,
stirre
and
exercise
all
the
powers
of
their
soules
,
and
members
of
their
bodies
,
wee
are
therefore
to
holde
it
for
a
trueth
,
that
it
is
proper
to
men
in
their
naturall
condition
to
walke
in
sinne
,
to
holde
on
a
secure
course
in
sinne
with
pleasure
,
such
as
are
regenerate
they
fall
sometimes
into
sinne
,
but
it
is
one
thing
to
fall
into
sinne
,
and
another
to
walke
in
it
,
as
it
is
one
thing
of
weakenesse
to
slippe
,
or
fall
into
the
mire
,
and
another
of
purpose
to
walke
in
it
,
or
to
tumble
in
it
after
the
manner
of
swine
,
or
madde
men
,
such
is
the
difference
betweene
the
regenerate
and
vnregenerate
,
Difference
betweene
the
regenerate
&
vnregenerate
in
respect
of
falling
into
sinne
.
the
regenerate
of
frailty
,
and
against
their
purpose
now
and
then
fall
into
sinne
,
but
such
as
are
in
their
naturall
condition
,
they
hold
on
a
continued
course
in
sinne
,
they
goe
on
with
full
purpose
in
sinne
,
and
with
pleasure
adde
sinne
to
sinne
,
and
this
the
Apostle
teacheth
plainely
,
Ephes
.
2.2.3
.
in
his
description
of
the
naturall
state
of
the
Ephesians
,
he
saith
,
they
in
their
naturall
condition
walked
in
sinne
,
and
then
he
shewes
how
,
(
namely
)
according
to
the
course
of
this
world
,
and
after
the
maner
of
the
children
of
disobedience
,
in
the
lusts
of
their
flesh
,
in
fulfilling
the
will
of
the
flesh
and
of
the
mind
,
and
were
by
nature
the
children
of
wrath
,
as
well
as
others
,
and
to
this
purpose
speaks
Iude
,
verse
18.
they
walke
after
their
owne
vngodly
lusts
:
and
then
he
shewes
of
whom
he
meaneth
it
,
verse
19.
euen
of
such
as
are
fleshly
,
(
that
is
meere
naturall
men
,
hauing
not
the
spirit
,
hauing
no
dramme
of
sanctifying
grace
in
them
,
noe
doubt
in
speculation
wee
are
well
acquainted
with
this
same
poynt
.
Come
we
therefore
to
the
vse
of
it
.
And
first
,
this
doctrine
meetes
with
that
errour
of
the
Papists
,
that
a
naturall
man
may
prepare
himselfe
to
receiue
grace
,
That
Popish
errour
confuted
,
that
a
naturall
man
may
prepare
himselfe
to
receiue
grace
.
wee
shewed
the
follie
of
this
conceit
chap.
2.13
.
in
that
men
by
nature
are
dead
in
sinnes
,
it
may
hence
also
bee
refuted
,
for
how
is
it
possible
,
that
a
man
can
prepare
himselfe
to
receiue
grace
,
that
is
,
running
on
with
full
purpose
and
consent
of
will
another
way
,
as
euery
naturall
man
is
;
it
is
as
possible
that
a
violent
streame
should
suddainely
turne
backeward
.
If
a
man
make
himselfe
readie
to
receiue
grace
,
it
must
bee
by
his
will
,
now
the
will
of
a
naturall
man
is
turned
from
God
,
and
can
follow
nothing
,
but
that
which
is
euill
and
repugnant
to
Gods
will
,
and
therefore
it
is
not
possible
,
that
any
naturall
man
should
prepare
himselfe
to
receiue
grace
.
Let
vs
make
vse
of
the
poynt
to
our selues
,
and
let
vs
consider
the
doctrine
deliuered
to
this
purpose
,
Triall
of
our selues
,
whether
we
be
regenerate
or
no
.
is
it
proper
to
men
in
their
naturall
condition
,
to
walke
in
sinne
,
to
holde
on
a
course
in
sinne
;
then
heereby
examine
thy selfe
,
heereby
thou
mayest
know
in
what
state
thou
standest
,
whether
thou
be
regenerate
,
or
as
yet
in
thy
naturall
condition
,
if
thou
carrie
in
thee
a
constant
purpose
not
to
sinne
,
and
thy
falling
into
sinne
,
is
with
a
spirituall
striuing
against
it
,
and
being
fallen
thou
hast
care
to
recouer
thy selfe
by
speedy
repentance
,
then
comfort
thy selfe
,
thou
art
regenerate
,
the
seed
of
God
is
in
thee
,
1.
Ioh
.
3.9
.
but
on
the
contrarie
,
if
thou
holde
on
a
purposed
course
in
sinne
,
if
thou
walke
in
it
with
delight
,
and
sinne
without
any
spirituall
striuing
against
it
,
and
adde
sinne
to
sinne
with
pleasure
,
certainely
thou
art
in
thy
naturall
state
,
and
hast
no
assurance
of
anie
of
the
comforts
of
Gods
children
,
I
say
without
any
spirituall
striuing
,
and
I
woulde
haue
it
obserued
,
I
meane
such
striuing
as
is
betweene
the
flesh
and
the
spirit
,
betweene
corruption
and
grace
,
for
there
may
bee
a
striuing
in
a
naturall
man
,
betweene
his
naturall
conscience
,
and
his
appetite
,
lust
or
affection
,
and
heere
wee
may
bee
deceiued
.
You
will
say
,
how
shall
wee
know
and
discerne
the
one
from
the
other
.
Answere
,
the
difference
is
this
,
the
striuing
of
naturall
conscience
with
lust
,
is
a
striuing
betweene
seuerall
and
distinct
powers
of
the
soule
,
but
the
striuing
that
is
betweene
corruption
and
grace
,
is
in
one
and
the
same
faculty
,
and
power
of
the
soule
,
the
minde
is
carried
against
it selfe
,
the
will
against
it selfe
,
and
a
man
may
knowe
hee
hath
this
striuing
in
him
,
when
he
doth
not
onelie
in
his
iudgement
disallow
,
but
in
his
heart
dislike
that
sinne
,
to
which
hee
is
naturally
most
inclined
,
when
a
man
hath
in
him
,
not
onely
a
checke
of
his
conscience
,
but
a
true
dislike
in
his
heart
of
that
sin
,
which
his
heart
before
loued
,
liked
,
and
was
most
inclined
vnto
,
when
the
heart
is
carried
against
it
own
liking
,
then
is
there
a
striuing
betweene
corruption
and
grace
,
for
it
must
needes
be
a
supernaturall
power
,
and
worke
of
grace
that
makes
a
man
dislike
,
that
which
nature
most
liketh
;
heereby
then
trie
thy selfe
,
if
thou
finde
in
thee
this
spirituall
striuing
against
sinne
,
then
doubtlesse
thou
art
regenerate
,
but
if
thy
striuing
that
is
in
thee
,
bee
onelie
betweene
thy
conscience
,
and
thine
appetite
,
lust
,
and
affection
,
then
certainelie
thou
art
yet
in
the
dregs
of
nature
and
art
yet
walking
on
in
the
way
to
hell
,
and
so
finding
thy selfe
,
vse
all
good
meanes
to
hasten
out
of
that
fearefull
condition
.
(
When
yee
liued
in
them
.
)
Obserue
wee
that
the
Apostle
saith
,
that
the
Colossians
walked
in
the
sinnes
before
named
(
Whom
they
liued
in
them
)
when
their
naturall
corruption
,
as
a
kinde
of
life
,
gaue
power
for
the
practise
of
them
:
hence
wee
plainlie
see
.
That
it
is
the
life
of
our
naturall
corruption
,
that
giues
force
to
walke
in
sinne
,
The
life
and
strength
of
naturall
corruption
is
that
which
makes
men
walke
in
sinne
.
when
our
naturall
corruption
is
liuely
and
strong
in
vs
,
then
wee
breake
out
into
many
foule
actuall
sinnes
and
transgressions
.
I
hope
this
is
a
confessed
truth
,
and
for
the
vse
of
it
,
we
must
know
that
the
cause
of
all
sinne
is
in
our selues
,
our
walking
in
sinne
is
from
that
life
of
corruption
that
is
in
our selues
:
Iames
1.14
.
Euery
man
is
tempted
,
The
cause
therefore
of
all
sin
is
in
our selues
.
when
hee
is
drawne
away
by
his
owne
concupiscence
.
It
is
follie
for
thee
to
say
as
some
doe
,
hauing
runne
on
in
a
course
of
sinne
a
long
time
,
and
now
happily
being
brought
to
some
shame
or
punishment
for
it
;
woe
to
such
a
man
,
or
such
a
woman
that
euer
I
knew
them
:
if
I
had
not
fallen
into
their
companie
,
I
had
neuer
come
to
this
;
they
might
(
indeed
)
be
an
occasion
of
thy
sinne
,
and
their
sinne
was
great
in
so
doing
,
but
thine
owne
corruption
caused
thee
to
bee
ouercome
,
and
the
cause
of
thy
sinne
resteth
in
thy selfe
,
and
if
we
neuer
saw
ill
example
in
all
our
life
,
yet
our
own
hearts
would
teach
vs
to
sinne
;
when
therefore
thou
dost
bewaile
thy
sinne
wherein
thou
hast
walked
,
looke
thou
goe
downe
to
the
roote
of
that
,
and
all
thy
other
sinnes
,
thy
naturall
corruption
,
and
be
humbled
for
that
especiallie
,
as
did
Dauid
,
Psalm
.
51.
When
he
bewailed
his
adulterie
,
and
murther
,
verse
5.
hee
went
downe
to
the
roote
,
and
said
,
Behold
,
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
Mother
conceiued
me
.
Thus
must
wee
doe
in
bewailing
any
knowne
actuall
sinne
,
for
otherwise
wee
may
bewaile
our
actuall
known
sinnes
,
through
selfe-loue
,
feare
of
shame
,
or
punishment
,
or
the
like
,
and
so
deceiue
our selues
therefore
remember
thou
in
bewailing
thy
actuall
sinnes
to
goe
downe
to
the
cause
of
that
,
and
all
thy
other
sins
,
thy
naturall
corruption
,
and
be
chieflie
humbled
for
that
,
and
then
no
doubt
thou
shalt
finde
place
to
true
repentance
,
euen
such
repentance
as
goeth
hand
in
hand
with
true
faith
,
apprehending
the
merit
of
Christ
his
death
for
pardon
of
all
thy
sinnes
.
From
these
wordes
a
question
may
be
mooued
,
in
that
the
Apostle
saith
,
they
walked
in
sinne
,
when
the
life
of
corruption
gaue
power
,
and
strength
so
to
walk
,
the
questi
:
on
may
be
,
whether
after
conuersion
,
and
effectuall
calling
,
naturall
corruption
be
altogether
dead
,
or
no
.
The
Papists
answere
affirmatiuely
,
that
it
is
,
but
the
truth
is
,
Corruption
of
nature
is
not
altogether
dead
in
the
regenerat
,
and
why
?
it
is
not
,
it
receiues
a
deadly
wound
at
the
first
conuersion
and
effectuall
calling
,
but
it
still
remaines
and
brings
foorth
fruit
till
death
:
Rom.
6.12
.
Let
not
sin
reigne
in
your
mortall
body
,
that
yee
should
obey
it
in
the
lusts
thereof
:
and
the
Lord
will
haue
a
remnant
of
naturall
corruption
to
be
in
the
most
regenerate
till
death
,
that
the
sense
of
that
,
with
griefe
,
and
desire
to
bee
loosed
from
it
,
may
put
them
in
minde
in
what
a
miserable
state
they
were
when
it
was
in
full
force
in
them
,
and
so
the
spirituall
life
they
haue
gotten
vnto
them
in
Christ
may
be
the
sweeter
,
and
that
they
may
be
stird
vp
to
be
more
thankeful
to
God
for
the
same
.
VER
.
8.
But
now
put
yee
away
euen
all
these
things
,
wrath
,
anger
,
maliciousnesse
,
cursed
speaking
,
filthy
speaking
,
out
of
your
mouth
.
Our
Apostle
hauing
exhorted
the
Colossians
(
as
wee
haue
heard
)
to
the
mortification
of
such
sinnes
as
did
properly
belong
to
their
owne
pleasures
,
and
profits
,
propounding
that
exhortation
,
verse
5.
and
vrging
it
by
two
reasons
in
the
6.
and
7.
verses
.
In
this
eight
verse
hee
comes
to
exhort
them
to
the
mortifying
,
and
putting
away
of
such
sinnes
as
did
tend
to
the
hurt
of
others
,
and
this
exhortation
is
propounded
,
pressed
,
and
amplified
by
the
Apostle
in
the
8.9.10
.
and
11.
vers
.
That
this
8.
verse
hath
respect
to
that
which
went
before
,
verse
7.
it
is
plaine
by
the
first
words
of
it
(
But
now
)
and
the
respect
,
and
reference
is
of
the
present
time
,
and
state
of
the
Colossians
to
foregoing
time
,
and
to
their
former
condition
,
whereby
the
Apostle
takes
occasion
to
presse
on
them
his
following
exhortation
(
namely
)
thus
,
that
once
in
former
times
they
walked
in
sinne
,
but
now
they
ought
to
put
it
away
.
In
this
verse
considered
by
it selfe
,
wee
haue
laid
before
vs
the
Apostles
exhortation
,
to
put
away
sinne
,
generally
propounded
,
and
amplified
by
speciall
mention
of
the
Colossians
in
these
words
(
put
ye
away
.
)
Then
secondly
,
the
Apostle
comes
to
particular
enumeration
of
some
sinnes
which
they
were
to
put
away
,
and
hee
reckons
vppe
sixe
in
number
,
fiue
in
this
verse
-
Wrath
.
-
Anger
.
-
Maliciousnesse
.
-
Cursed
speaking
.
-
Filthy
speaking
.
And
one
other
in
verse
9.
(
Lying
)
Lie
not
one
to
another
,
&c.
Come
we
to
the
words
of
this
verse
,
and
first
of
the
exhortation
generally
propounded
in
these
words
,
(
But
now
put
yee
away
euen
all
these
things
.
)
Interpretation
.
(
But
now
)
In
these
words
the
Apostle
(
as
wee
haue
heard
)
hath
respect
to
that
which
went
before
,
and
his
meaning
is
this
,
but
now
being
conuerted
,
truely
called
,
and
wrought
on
by
the
spirit
of
God
:
(
put
away
)
The
originall
word
vsed
by
the
Apostle
hath
many
significations
,
it
signifieth
sometimes
to
lay
vp
,
something
to
be
vsed
in
times
following
,
after
the
manner
of
Apothecaries
,
sometimes
for
a
time
to
suspend
,
sometimes
to
abdicate
,
to
renounce
,
sometimes
to
put
off
,
as
we
doe
our
apparell
,
and
so
it
is
translated
,
Ephes
.
4.22
.
sometimes
to
cast
away
,
so
rendred
,
Heb
.
12.1
.
and
many
other
significations
there
be
of
this
word
,
but
one
signification
it
hath
,
that
doth
most
fitly
agree
to
this
place
,
and
to
the
purpose
of
the
Apostle
,
and
that
is
,
to
put
aside
,
or
to
put
cleane
out
of
sight
,
as
we
vse
to
doe
the
bodies
of
dead
men
,
when
wee
burie
them
,
and
put
them
into
their
graues
,
to
this
the
Apostle
doth
heere
allude
,
when
he
saith
(
put
away
)
continuing
in
his
similitude
begun
verse
5.
Mortifie
your
sins
,
kill
them
,
and
then
he
goes
on
,
and
saith
,
put
them
aside
,
cleane
out
of
sight
,
as
dead
bodies
are
when
they
are
buried
,
and
so
his
meaning
is
,
deale
with
your
sinnes
,
as
you
vse
to
deale
with
the
dead
bodies
of
men
,
burie
them
,
put
them
cleane
out
of
your
sight
,
haue
no
more
to
doe
with
them
,
then
the
liuing
vse
to
haue
with
the
dead
:
(
yee
also
)
for
so
runnes
the
text
in
the
originall
(
But
now
put
away
,
yee
also
)
that
is
,
yee
aswell
as
other
true
beleeuers
(
all
these
things
)
Some
render
the
words
(
as
indeed
they
may
)
more
generally
(
all
things
)
howsoeuer
they
be
translated
,
whether
all
things
,
or
with
limitation
,
all
these
things
,
the
meaning
is
all
sinnes
,
or
all
these
sins
heere
specified
.
Thus
then
wee
are
to
conceiue
these
words
.
(
But
now
put
away
.
&c.
)
as
if
the
Apostle
had
said
.
But
now
being
conuerted
and
truely
called
,
put
away
cleane
out
of
sight
,
and
deale
you
with
all
these
sinnes
,
as
other
true
beleeuers
doe
,
bury
them
,
haue
no
more
to
do
with
them
,
then
the
liuing
haue
with
the
dead
,
let
them
be
taken
quite
out
of
the
way
,
let
not
any
print
,
or
memory
of
them
remaine
amongst
you
.
Now
heere
,
first
,
we
are
to
marke
,
that
the
Apostle
vrgeth
his
exhortation
by
the
circumstance
of
time
,
and
of
the
condition
of
the
Colossians
now
conuerted
,
and
now
truly
beleeuing
,
that
whereas
before
when
they
were
in
their
naturall
condition
,
they
walked
in
sinne
,
now
being
conuerted
,
and
beleeuing
in
Christ
,
they
ought
to
mortifie
,
and
to
put
away
the
sinnes
,
wherein
before
they
walked
;
wee
see
then
,
the
Apostle
makes
effectuall
calling
,
a
ground
whereon
to
build
his
exhortation
,
hee
held
the
Colossians
truelie
conuerted
,
and
effectuallie
called
,
and
heereupon
hee
doth
exhort
them
to
put
away
sinne
.
Such
as
are
in
their
naturall
condition
hold
on
a
course
in
sin
and
can
doe
nothing
else
,
but
such
as
are
taken
out
of
that
condition
can
mooue
themselues
to
doe
good
,
&
to
mortifie
,
&
to
put
away
their
own
sins
Hence
we
may
gather
a
maine
difference
between
such
as
are
in
their
natuall
condition
,
and
such
as
are
taken
out
of
it
,
effectually
called
,
and
truelie
regenerate
;
the
one
sort
walke
on
in
sinne
,
and
can
doe
nothing
but
hold
on
a
continued
course
in
sinne
,
but
the
other
,
they
are
in
abled
to
stirre
,
and
to
moue
themselues
to
do
that
which
is
truely
good
,
and
to
mortifie
,
and
to
put
away
their
owne
sinnes
;
howsoeur
,
indeed
,
in
the
first
act
of
conuersion
,
and
regeneration
men
are
meerelie
passiue
not
able
to
moue
,
or
to
doe
any
thing
tending
thereunto
;
yet
in
the
course
of
holinesse
,
after
true
conuersion
,
they
are
able
to
mooue
and
doe
that
which
is
truely
good
,
and
to
auoide
euill
;
for
true
faith
wrought
in
the
heart
by
the
spirit
of
God
,
doth
alter
and
change
the
heart
,
and
doth
turne
a
man
into
a
new
creature
,
and
conuersation
,
as
the
holy
Ghost
saith
,
Acts
15.9
.
Faith
purifieth
the
heart
:
and
the
heart
once
purified
,
the
whole
man
is
altered
and
changed
.
And
hereby
then
trie
thy selfe
,
if
thou
find
no
alteration
in
thy selfe
,
A
ground
of
triall
whether
we
be
effectually
called
,
&
haue
faith
,
or
no
.
but
after
long
continuance
of
the
vse
of
the
meanes
of
thy
calling
,
thou
art
now
the
same
then
was●
heeretofore
,
and
thou
hast
not
yet
any
power
to
mortifie
,
and
to
put
away
thy
old
sinne
,
thou
maiest
speake
of
faith
,
calling
and
conuersion
,
but
indeed
thou
art
but
an
vnprofitable
babler
,
thou
dost
but
misconster
the
Scripture
,
that
speaks
of
faith
,
and
calling
,
and
interpret
it
after
thine
owne
blind
reason
,
and
foolish
fancie
;
if
thou
be
effectually
called
,
and
truely
regenerate
,
thou
shalt
find
thine
heart
cleane
changed
,
and
farre
otherwise
disposed
then
in
former
times
,
thou
shalt
find
that
thou
hast
power
to
loue
that
which
before
thou
couldst
not
but
hate
,
and
to
delight
in
that
which
before
thou
diddest
abhorre
,
and
to
hate
that
which
before
thou
couldst
not
but
loue
;
yea
thou
shalt
finde
thy
soule
set
at
libertie
,
and
made
able
(
though
not
perfectlie
,
by
reason
of
the
reliques
of
originall
corruption
)
yet
in
some
measure
truelie
to
follow
the
will
of
God
,
and
hereby
trie
and
examine
thy selfe
.
Wee
are
in
the
next
place
to
marke
,
that
the
Apostle
vseth
this
forme
of
speech
(
put
away
)
as
a
further
amplification
of
the
dutie
of
mortification
,
hee
thought
it
not
sufficient
to
say
mortifie
your
sinnes
,
make
them
no
more
able
to
stirre
and
mooue
then
a
dead
man
,
but
heere
hee
goes
further
,
and
saith
,
put
away
your
sinnes
,
burie
them
,
put
them
cleane
out
of
sight
,
haue
no
more
to
doe
with
them
then
the
liuing
haue
with
the
dead
;
from
this
enlargement
wee
are
plainely
taught
thus
much
.
That
to
the
mortifying
of
sinne
,
wee
must
adde
the
buriall
of
sinne
;
or
more
plainely
thus
,
wee
must
goe
on
from
one
degree
of
mortification
to
another
,
and
neuer
rest
vsing
meanes
,
till
our
sinnes
be
truly
mortified
,
and
as
it
were
a
dead
bodie
buried
,
we
must
neuer
rest
till
wee
be
sure
that
our
sinne
is
truely
mortified
,
We
must
goe
from
one
degree
of
mortification
to
another
and
neuer
rest
till
our
sinne
bee
truly
mortified
.
as
wee
are
sure
that
a
man
is
truelie
dead
when
he
is
buried
:
hence
it
is
,
that
true
beleeuers
are
said
to
be
baptized
,
not
onely
into
the
death
of
Christ
,
but
to
be
buried
with
him
,
Rom.
6.3.4
.
And
this
Epist.
cap
.
2.12
.
the
Apostle
saith
,
there
was
wrought
in
the
Colossians
by
neemes
of
their
coniunction
with
Christ
,
a
spirituall
death
,
and
also
a
buriall
with
him
;
and
this
must
euery
true
beleeuer
labour
to
finde
in
himselfe
,
euen
such
a
true
mortification
of
sinne
,
as
that
his
sinne
,
is
as
it
were
buried
,
and
put
cleane
out
of
his
sight
,
and
that
he
hath
no
more
to
doe
with
it
then
a
liuing
bodie
hath
with
the
dead
.
And
heerein
many
deceiue
themselues
,
they
thinke
themselues
mortified
and
dead
to
sinne
,
Many
deceiue
themselues
in
thinking
they
are
mortified
because
they
abstaine
from
some
sin
which
formerly
they
haue
vsed
.
because
they
abstaine
from
some
sinne
which
they
haue
heeretofore
vsed
,
yea
they
thinke
they
are
truely
mortified
,
humbled
,
and
repentant
for
their
sinnes
;
if
(
as
the
Lord
complaineth
Isai
.
58.5
:
)
they
afflict
their
soules
for
a
day
,
and
hang
downe
their
heads
as
a
bull
rush
,
&c.
If
when
they
come
to
the
Lords
Table
,
they
then
put
aside
their
sinnes
for
a
time
,
though
afterward
they
return
to
their
former
vomit
,
and
wallowing
in
the
mire
,
as
the
Apostle
speakes
,
2
Pet
.
2
22.
Thus
doth
the
Deuill
delude
many
in
the
world
;
let
vs
then
know
that
it
is
no
true
repentance
,
to
lay
aside
our
sinne
for
a
time
,
and
afterward
to
take
it
vp
againe
,
with
as
much
pleasure
as
euer
wee
did
:
they
that
so
thinke
are
blinded
by
the
Deuill
,
and
they
deceiue
their
own
soules
,
thou
art
not
to
thinke
that
thou
art
truely
mortified
,
and
dead
to
sinne
,
onelie
because
thou
dost
abstaine
from
this
,
or
that
sinne
which
thou
hast
vsed
before
,
a
bare
abstaining
from
sinne
will
not
assure
thee
that
thou
art
truelie
mortified
,
therein
thou
maiest
be
like
one
in
a
swowne
,
or
in
a
trance
,
that
seemes
to
be
dead
,
and
yet
is
a
liue
,
and
life
comes
againe
and
shewes
it selfe
.
Thou
wilt
say
,
but
how
shall
I
know
,
that
I
abstaining
from
the
sinne
which
I
haue
heeretofore
vsed
,
am
indeede
truly
mortified
.
I
answer
thee
,
thou
shalt
thus
know
it
,
remember
this
as
a
true
note
of
mortification
in
abstaining
from
that
sin
,
if
thou
(
hauing
ability
,
and
occasion
offered
for
the
practise
of
it
)
doe
notwitstanding
abstaine
from
it
,
and
that
with
a
a
detestation
of
it
,
euen
because
it
is
sinne
,
and
displeasing
to
God
,
I
say
,
if
thou
abstaine
from
it
with
an
abhorring
,
and
loathing
of
it
,
as
the
Apostle
exhorts
,
Rom.
12
9.
where
the
word
vsed
signifieth
to
hate
with
an
extreame
hatred
,
euen
as
we
hate
and
detest
hell
;
if
thy
abstaining
from
that
sinne
,
bee
with
such
detestation
of
it
,
then
certainely
thou
art
mortified
,
yea
then
thou
art
come
to
a
notable
degree
of
mortification
,
therein
thou
art
like
to
God
himselfe
,
who
not
onely
dislikes
sinne
,
but
hates
and
abhorres
it
:
Prouerb
.
6.16
.
Yea
,
it
is
worthy
obseruation
,
that
the
Lord
hates
not
onely
sinne
,
Note
.
but
euen
the
member
that
is
made
the
instrument
of
sinne
,
as
it
followeth
,
vers
.
17.18
.
(
but
that
by
the
way
)
it
is
an
infallible
character
and
signe
of
the
true
feare
of
God
,
if
hauing
abilitie
to
practise
sinne
,
thou
doe
abstaine
from
the
sinne
thou
hast
heeretofore
vsed
in
hatred
of
it
,
because
it
is
sinne
,
and
displeasing
to
God
:
Prou.
8.13
.
The
feare
of
the
Lord
is
to
hate
euill
.
Hereby
then
trie
thy selfe
in
thy
abstaining
from
sinne
,
thou
shalt
finde
this
a
certaine
rule
,
it
will
neuer
deceiue
thee
.
Obserue
wee
further
,
that
the
Apostle
saith
,
(
put
away
yee
also
)
that
is
,
euen
yee
beleeuing
Colossians
,
as
well
as
other
beleeuers
;
the
Apostle
stirres
vp
the
Colossians
,
to
doe
as
other
true
beleeuing
Christians
did
,
to
mortifie
,
and
to
put
away
sinne
,
as
others
did
that
were
trulie
called
.
Hence
we
are
put
in
minde
of
this
dutie
.
That
true
Christians
ought
to
doe
that
which
belongs
to
all
of
that
profession
,
Euery
true
beleeuer
ought
to
conforme
himselfe
to
other
true
beleeuers
in
all
things
pertaining
to
his
holy
profession
.
it
is
the
part
of
euery
true
beleeuer
to
be
conformable
to
other
true
beleeuers
in
all
things
that
pertaine
to
that
holy
profession
and
calling
,
there
be
graces
common
to
all
Christians
,
as
they
are
Christians
,
as
knowledge
,
faith
,
hope
,
loue
,
&c.
and
all
these
must
bee
found
in
euery
true
beleeuer
in
some
measure
,
and
there
be
duties
common
to
all
Christians
,
as
to
deny
themselues
,
to
bee
dead
to
sinne
,
to
crucifie
the
flesh
,
to
shew
mutuall
loue
to
their
brethren
,
and
euery
true
beleeuer
must
be
a
doer
of
these
in
some
measure
,
and
it
is
common
to
all
Christans
patiently
to
beare
any
affliction
laid
vpon
them
,
for
Christ
and
for
the
true
profession
of
his
Gospell
,
and
thus
the
holy
Ghost
,
vrgeth
his
exhortation
:
Hebr
.
12.1
.
hauing
gathered
a
cloud
of
witnesses
,
he
concludes
,
wherefore
let
vs
also
cast
away
euery
thing
that
presseth
downe
,
and
the
sinne
that
hangeth
so
fast
on
.
Heereby
I
might
stand
to
taxe
and
reproue
such
as
will
needes
bee
held
true
Christians
,
Reproofe
of
such
as
will
be
held
true
Christians
,
and
yet
are
nothing
like
them
.
and
yet
are
no
more
like
true
beleeuers
in
their
liues
(
then
as
wee
vse
to
say
)
an
apple
is
like
to
an
oyster
,
they
will
needes
bee
like
the
best
in
hope
,
they
say
they
hope
to
bee
saued
,
as
well
as
the
best
,
and
yet
they
differ
not
in
life
and
conuersation
from
the
worst
,
euen
from
such
as
shall
be
damned
.
But
I
desire
rather
to
presse
this
duty
on
such
,
as
are
indeed
true
professors
of
the
Gospell
.
Let
them
consider
they
are
not
to
differ
one
from
another
,
A
true
beleeuer
must
not
suffer
any
sin
to
cleaue
vnto
him
,
which
he
sees
other
true
beleeuers
haue
put
away
from
them
.
in
doing
or
suffering
things
common
to
that
holy
profession
,
yea
,
they
are
to
take
heed
they
suffer
not
anie
sinne
to
cleaue
vnto
them
,
which
they
see
other
true
beleeuers
haue
put
away
,
art
thou
proud
and
selfe-conceited
,
&
seest
others
humble
and
lowly
?
art
thou
couetous
,
&
seest
other
professors
out
of
loue
with
the
things
of
this
world
?
art
thou
cruell
towards
thy
poore
brethren
,
&
seest
others
of
tender
bowels
and
full
of
mercy
?
oh
let
it
shame
thee
&
be
stird
vp
by
the
example
of
others
,
that
profes
the
gospell
with
thy selfe
to
put
away
thy
sinne
,
suffer
not
any
sin
to
cleaue
to
the
,
which
thou
seest
,
other
true
beleeuers
haue
mortified
,
and
put
away
from
them
,
labour
thou
to
be
like
them
in
all
holines
&
godly
conuersation
,
set
before
thee
the
example
of
such
as
are
most
godlie
Paul
set
his
example
before
Timoth
.
2.3.10
.
and
endeauor
thou
to
be
like
them
.
One
thing
yet
remaines
to
bee
noted
from
these
words
,
the
Apostle
sayth
(
all
sinnes
)
or
(
all
these
things
)
the
poynt
is
this
.
Wee
must
put
from
vs
all
sinnes
,
as
Dauid
saith
,
Psalm
.
119.101
.
We
must
put
from
vs
all
sinne
.
I
haue
refrained
my
feet
from
euery
euill
way
,
Herod
went
to
farre
as
hee
did
many
things
Iohn
taught
him
,
but
still
hee
would
keepe
his
brothers
wife
,
so
many
men
happily
put
away
couetousnesse
,
and
yet
retaine
drunkennesse
,
some
againe
put
away
drunkennesse
,
and
yet
vse
swearing
,
Reproofe
of
such
as
put
away
one
sin
and
retaine
another
.
or
false
dealing
,
others
put
away
swearing
,
and
yet
keepe
malice
and
slandering
,
euery
one
almost
will
haue
his
best
pleasing
sinne
,
but
we
must
know
,
that
one
knowen
sinne
is
able
to
defile
the
whole
life
,
one
dead
flie
marres
the
boxe
of
sweet
oyntment
,
Eccles
.
10.1
.
the
Diuell
will
not
much
trouble
vs
if
he
hold
vs
entangled
in
any
one
sinne
,
that
is
enough
to
draw
vs
downe
to
hell
,
as
a
little
leake
in
a
ship
not
stopped
,
is
enough
in
time
to
sinke
the
ship
,
and
he
that
makes
no
conscience
of
one
sin
,
is
guilty
of
breaking
the
whole
law
,
Iam
.
2.10
.
therefore
learne
thou
to
make
conscience
of
euery
sinne
whatsoeuer
dispence
not
with
any
one
,
but
bee
thou
carefull
to
mortifie
,
and
put
away
euery
sinne
.
Come
we
now
to
the
Apostles
particular
enumeration
,
his
reckoning
vp
of
the
sinnes
,
that
are
to
be
put
away
,
tending
to
the
hurt
of
others
,
in
the
words
following
.
-
Wrath
.
-
Anger
.
-
Maliciousnesse
.
-
Cursed
speaking
.
-
Filthy
speaking
.
-
Lying
.
In
this
catalogue
the
Apostle
reckons
not
vppe
all
that
might
haue
beene
remembred
,
but
only
some
more
common
sins
,
and
such
as
are
most
of
all
crosse
and
contrary
to
brotherly
loue
,
the
sinnes
heere
reckoned
vp
,
are
either
-
Inward
-
Or
-
Outward
Inward
,
are
the
three
first
:
-
Wrath
.
-
Anger
.
-
Maliciousnesse
.
And
the
other
three
are
outward
.
-
Cursed
speaking
.
-
Filthy
speaking
.
-
Lying
.
And
againe
,
the
three
first
are
sinnes
against
the
sixth
commandement
.
And
the
three
other
,
are
partly
against
the
sixth
,
and
partly
against
the
ninth
commandements
:
of
these
sinnes
as
they
lie
in
order
,
the
three
first
,
-
Wrath
,
-
Anger
,
-
Maliciousnesse
,
are
all
sins
vnder
one
head
,
they
are
inward
breaches
of
the
sixth
commandement
,
and
touching
these
sinnes
.
I
will
First
shew
what
they
are
,
with
the
greatnesse
of
them
.
Secondly
,
the
means
that
are
to
be
vsed
for
the
putting
of
them
away
with
some
application
.
And
then
in
the
third
place
,
come
to
some
generall
doctrine
,
offered
from
this
verse
.
Wrath
)
by
wrath
in
this
place
,
we
are
to
vnderstand
the
first
sinnefull
motion
of
the
heart
,
Interpretation
.
against
another
person
desiring
reuenge
or
punishment
stirred
vp
by
some
offence
committed
.
When
a
mans
heart
is
stirred
vp
against
another
,
through
iniury
or
wrong
done
,
or
supposed
to
be
done
,
to
desire
reuenge
or
punishment
,
then
is
there
anger
or
wrath
in
his
heart
,
What
wrath
is
.
and
this
(
anger
)
or
(
wrath
)
may
be
thus
described
,
it
is
a
corrupt
and
sinfull
desire
of
reuenge
,
or
punishment
in
respect
of
some
offence
,
and
that
we
misconceiue
it
not
,
Difference
of
anger
and
wrath
twofold
.
I
will
stand
a
while
to
make
it
more
plaine
,
by
shewing
a
difference
of
anger
and
wrath
.
First
we
must
know
that
(
Anger
)
is
a
naturall
affection
,
it
was
planted
in
our
first
Parents
,
in
the
first
creation
,
yea
,
it
was
found
in
Christ
himselfe
who
was
without
sinne
,
Mark
.
3.5
.
hee
looked
round
about
on
them
ungodly
,
and
therefore
anger
is
not
in
it selfe
a
sinne
,
and
alwayes
sinnefull
.
Againe
,
we
must
know
that
anger
is
sometimes
lawfull
and
good
,
yea
sometimes
not
onely
allowed
,
but
required
as
Eue
should
haue
beene
angry
with
the
serpent
,
and
Adam
with
her
,
for
tempting
to
sinne
,
and
anger
is
then
lawfull
and
good
,
Note
when
it
is
rightly
conceiued
,
and
directed
to
a
right
obiect
(
namely
)
against
sinne
(
for
as
one
sayth
well
)
he
that
is
not
angry
for
sinne
,
When
anger
is
good
,
and
when
it
is
not
good
.
either
knowes
not
sin
(
or
hates
it
not
as
hee
ought
)
anger
therefore
is
lawfull
,
and
good
when
it
is
rightly
conceiued
,
and
directed
to
a
right
obiect
,
and
that
with
due
measure
;
according
to
the
nature
of
the
obiect
,
and
this
I
might
shew
by
many
examples
in
Scripture
,
as
of
Moses
,
of
Phineas
,
of
Elias
,
Dauid
,
Nehemiah
,
&c.
yea
,
thus
our
Sauiour
shewed
himselfe
angry
with
Peter
,
Mat
.
16.23
.
when
he
called
him
Diuell
,
and
said
to
him
,
get
thee
behind
me
Satan
,
&
by
this
we
may
easily
conceiue
on
the
contrary
,
what
anger
is
corrupt
and
sinfull
,
namely
,
such
as
is
rash
and
hastily
conceiued
without
iust
cause
,
or
on
euery
trifling
occasion
,
Mat
.
5.22
.
whereof
our
Sauiour
speakes
,
whosoeuer
is
angry
with
his
brother
vnaduisedly
,
or
the
cause
being
iust
,
and
weightie
,
such
anger
as
is
directed
amisse
,
as
either
against
the
person
,
or
against
the
offence
onely
,
as
it
is
an
offence
to
man
,
as
an
iniurie
,
and
wrong
bringing
hurt
and
dammage
to
men
,
and
not
as
an
offence
to
God
,
Daniel
3.19
.
And
lastly
,
such
anger
as
doth
exceed
measure
,
and
is
not
according
to
the
nature
of
the
obiect
,
but
is
as
great
for
a
small
offence
as
for
a
greater
,
and
is
an
excessiue
desire
of
reuenge
,
troubling
the
mind
,
&
making
it
forget
dutie
to
God
,
and
men
;
for
holy
,
and
good
anger
doth
euer
quicken
,
&
stir
vp
men
to
praier
,
and
other
good
duties
.
Moses
was
very
angry
,
Ex.
32.19
.
yet
he
praied
ver.
31.32
.
and
good
anger
is
euer
ioined
with
compassion
ouer
them
that
haue
offended
,
&
sorrow
for
their
sin
:
so
we
read
that
Christ
was
angry
&
sorie
Mar.
3.5
.
and
then
doth
anger
exceed
measure
when
it
so
troubles
the
mind
as
men
are
put
by
these
duties
both
to
God
,
and
to
their
brethren
,
we
see
then
what
corrupt
and
sinfull
anger
is
.
Now
the
greatnesse
of
this
sinne
may
easily
appeare
,
The
greatnes
of
this
sinne
.
it
is
reekoned
vp
among
the
works
of
the
flesh
,
Gal.
5.20
.
it
is
euil
in
it selfe
,
and
stird
vp
by
the
deuil
,
it
is
the
murder
of
the
heart
,
such
murder
as
the
heart
is
able
to
commit
;
yea
it
is
the
note
,
and
fountaine
of
the
murder
of
the
tongue
,
and
hand
,
for
it
not
onely
admitteth
,
and
receiueth
contention
,
and
strife
,
as
a
match
receiueth
fire
,
but
it
stirres
it
vp
,
and
is
as
the
bellows
blowing
the
coales
of
contention
Prou.
15.18
.
An
angrie
man
stirreth
vp
strife
,
and
of
strife
&
contention
comes
murder
,
both
of
the
tong
&
hand
,
yea
all
manner
of
euill
works
,
Iam
.
3.16
.
Therefore
,
doubtlesse
,
corrupt
wrath
and
anger
is
a
great
sinne
.
The
second
sin
here
named
is
as
the
word
is
translated
(
anger
)
but
indeed
this
word
doth
not
expresse
the
force
of
the
original
,
the
originall
word
{αβγδ}
signifieth
,
Interpretation
.
a
firie
anger
and
it
differs
from
the
former
only
in
degree
;
for
this
hot
and
firie
anger
,
What
firie
anger
is
.
is
onely
a
further
degree
of
corrupt
anger
,
and
it
is
an
inflammation
of
the
heart
,
and
the
whole
man
,
as
when
through
anger
the
heart
is
heated
,
the
bloud
enflamed
,
and
the
whole
man
as
it
were
set
on
fire
,
shewing
it selfe
in
countenance
,
as
it
were
by
sparks
of
fire
,
slashing
out
of
the
eyes
and
nostrils
,
this
also
is
a
great
sin
,
The
greatnes
of
this
sinne
.
and
it
must
needs
be
so
,
in
that
it
is
a
further
degree
of
corrupt
anger
,
but
consider
it
in
the
effects
,
and
wee
shall
finde
it
most
odious
,
it
is
hurtfull
euen
to
a
mans
owne
body
many
times
,
so
enflaming
the
bloud
that
it
brings
a
feuer
,
yea
some
say
,
it
being
often
and
vsuall
,
it
drieth
vp
&
consumeth
the
radicall
moisture
,
and
causeth
a
consumption
,
but
much
more
odious
is
it
in
the
fearefull
effects
of
it
towards
others
it
makes
a
man
dare
to
speake
or
doe
he
cares
not
what
,
Note
euen
to
breake
out
into
cursing
,
swearing
,
rayling
,
reuiling
,
&c.
it
is
(
as
one
sayth
)
the
drunkennesse
of
the
minde
,
a
man
in
time
of
such
inflamation
,
hath
no
regard
to
himselfe
or
others
,
no
not
to
those
whom
hee
ought
to
respect
,
we
may
see
it
in
Iacobs
sons
,
Simeon
&
Leui
,
Gen.
34.30
.
in
their
heat
they
slew
the
Shechemites
without
regard
of
any
thing
,
they
regarded
not
their
fathers
state
in
the
land
,
and
their
owne
in
that
country
,
that
they
were
but
strangers
,
and
few
in
number
,
and
that
extreame
danger
might
follow
,
both
to
their
father
,
&
to
themselues
fiery
anger
had
so
darkned
their
minds
,
that
reason
could
haue
no
rule
in
them
,
for
indeed
,
as
one
saith
well
,
reason
to
a
mind
incensed
with
anger
,
is
like
a
key
to
a
lock
that
is
nimbled
,
it
can
doe
no
good
,
yea
,
this
fiery
anger
makes
a
man
haste
to
dishonor
God
,
&
to
wound
,
&
kill
both
himselfe
&
others
,
therfore
without
question
this
is
a
great
sin
What
maliciousnesse
is
.
The
3.
sin
here
set
down
,
is
(
Maliciousnes
)
and
this
also
is
a
sinne
of
the
same
kinde
with
the
former
,
it
is
an
inward
breach
of
the
sixth
commandement
,
&
it
is
yet
a
further
degree
of
corrupt
anger
,
it
is
old
and
inueterate
anger
,
or
continuing
wrath
,
it
is
anger
or
wrath
,
kept
close
in
the
heart
,
cloaked
and
couered
for
a
time
,
with
purpose
to
do
hurt
,
and
waiting
for
opportunity
to
do
mischiefe
,
this
was
Cains
anger
against
his
brother
Abel
,
Gen.
4.
he
lapped
vp
closely
in
his
bosom
,
a
conceiued
wrath
and
displeasure
against
his
brother
,
&
he
couered
it
,
&
spake
faire
,
to
him
ver.
8.
come
let
vs
go
into
the
field
,
and
when
he
had
him
there
he
slew
him
,
and
this
also
is
a
most
odious
and
detestable
sin
,
The
greatnes
of
this
sinne
.
not
only
because
it
is
the
daughter
of
such
mothers
,
as
wrath
&
anger
but
because
it
is
a
going
on
in
sinne
,
and
a
sinne
coloured
ouer
for
a
time
,
anger
that
cannot
speake
,
is
most
wicked
,
but
anger
that
can
speake
,
and
speake
faire
,
Note
.
and
meane
ill
,
that
is
wickednesse
it selfe
,
and
so
wee
see
what
those
sinnes
are
,
and
the
greatnesse
of
them
.
Now
consider
we
the
speciall
meanes
,
that
are
to
be
vsed
for
the
mortifying
and
putting
away
of
these
sinnes
,
Meanes
seruing
for
the
mortifying
of
these
sinnes
are
foure
.
the
speciall
meanes
are
these
.
First
,
a
serious
and
due
consideration
of
our
owne
vilenes
and
sin
,
for
many
striue
against
anger
and
wrath
,
&
the
more
they
striue
,
the
more
they
fret
,
because
they
look
not
into
their
own
harts
and
liues
,
and
they
consider
not
their
own
sins
,
&
none
are
more
violent
,
passionate
and
fiery
against
others
that
offend
them
,
then
such
as
are
most
careles
in
the
consideration
of
their
owne
sins
and
offences
against
God
,
for
the
due
consideration
of
our
owne
vilenes
and
sins
,
would
coole
our
heat
,
&
bee
a
notable
meanes
to
turne
the
course
of
our
anger
against
our selues
for
our
sins
&
to
work
in
vs
that
indignation
the
Apostle
commends
.
1.
Cor
.
7.11
.
The
second
means
is
a
due
consideration
of
Gods
prouidence
,
that
nothing
befals
vs
but
by
the
prouidence
of
God
,
and
wee
being
his
children
nothing
but
that
which
shal
turne
to
our
good
,
and
such
as
wrong
vs
,
are
the
instruments
of
his
good
prouidence
,
for
the
exercise
and
triall
of
our
patience
,
and
if
we
be
angry
with
them
,
surely
,
our
anger
goes
higher
,
and
reacheth
vp
to
God
himselfe
,
this
was
Dauids
consideration
,
2.
Sam
.
16.10.11
.
Shemei
curseth
because
the
Lord
hath
bidden
him
to
curse
,
and
this
is
a
notable
meanes
for
the
mortifying
of
the
foolish
passion
of
anger
.
The
third
means
is
,
auoydance
of
alloccasions
of
vnlawfull
anger
,
as
contentions
,
and
as
much
as
we
can
keeping
keeping
our selues
from
the
company
of
contentious
persons
,
Pro
.
22.24
.
make
no
frindship
with
an
angry
man
,
neither
goe
with
the
furious
man
,
mistaking
and
misconstruing
the
words
&
actions
of
others
,
gaming
,
drunkennes
,
to
whom
is
strife
and
quarrelling
&c.
Proo
.
23.29
.
vers
.
30.
euen
to
them
that
tarry
long
at
the
wine
,
to
them
that
goe
to
seeke
mixt
wine
.
The
fourth
meanes
,
and
that
most
effectuall
,
is
daily
inuocation
of
Gods
name
,
frequent
and
earnest
prayer
to
the
Lord
,
that
hee
of
his
mercy
would
vouchsafe
,
by
his
spirit
to
mortifie
that
corrupt
&
violent
affection
of
vniust
anger
,
for
it
is
only
the
spirit
of
God
that
must
order
and
gouern
our
harts
,
&
keep
vs
from
rash
and
vniust
anger
,
&
so
we
see
the
chiefe
means
that
are
to
be
vsed
for
the
mortifying
of
these
sins
.
Most
men
&
women
are
vnmortified
in
respect
of
the
forenamed
sinnes
.
Now
if
due
triall
and
examination
be
made
of
men
&
women
touching
these
sins
,
it
is
to
be
feared
that
the
most
will
be
found
such
as
are
not
mortified
in
respect
of
them
,
are
there
not
many
persons
that
are
easily
prouoked
to
anger
at
euery
trifling
occasion
for
the
mouing
of
a
straw
in
comparison
?
doe
not
many
direct
their
anger
against
the
person
,
&
not
against
the
sin
,
&
if
they
be
angry
for
the
offence
,
is
it
not
only
as
it
s
an
offence
to
themselus
,
not
as
an
offence
to
God
?
let
a
seruant
neglect
his
duty
,
or
do
a
thing
crosse
&
vntowardly
wherby
he
brings
damage
to
his
master
&
presently
his
master
or
mistris
are
angry
with
him
,
&
mightily
inrag'd
,
&
they
say
they
are
angry
for
the
fault
of
their
seruant
,
but
let
the
same
seruant
curse
or
swear
break
the
sabboth
,
&
then
they
are
either
nothing
at
all
,
or
very
little
moued
,
&
that
is
a
plaine
euidence
they
are
angry
for
the
offence
,
as
it
is
an
offence
to
themselues
,
&
not
as
it
is
a
sin
against
God
,
and
is
the
number
small
of
such
as
are
incensed
with
anger
,
breaking
out
into
cursing
,
swearing
,
raging
,
&
most
furious
behauior
,
&
are
there
not
many
that
suffer
anger
to
lodge
in
their
harts
,
yea
,
do
they
not
couer
it
for
a
time
,
and
when
opportunity
serues
,
shew
it
forth
?
yea
,
some
there
be
,
that
nothing
will
moue
to
put
away
their
conceiued
displeasure
,
no
words
,
no
deeds
,
no
good
spoken
,
or
done
to
them
,
can
stir
them
one
iot
,
they
will
not
suffer
their
malice
to
be
ouercome
;
such
persons
they
are
worse
then
prophane
Esau
,
Gen.
33.
wee
read
that
he
was
ouercome
by
Iacobs
kindenesse
,
and
mooued
to
lay
aside
his
malice
,
and
wilt
thou
be
worse
then
prophane
Esau
,
a
man
noted
for
prophanenesse
,
and
standing
for
a
perpetuall
record
,
Heb
.
12.16
.
for
a
prophane
person
?
Then
the
conclusion
will
fall
heauy
on
thee
;
prophane
Esau
shall
rise
vp
one
day
in
iudgement
against
thee
,
and
condemne
thee
:
thinke
on
it
thou
that
art
growne
olde
in
thy
malice
,
and
wilt
not
be
appeased
;
and
let
all
those
that
find
themselues
guilty
of
these
sins
,
(
Wrath
,
anger
,
Eccles
.
7.11
.
Two
motiues
to
stirre
vs
vp
to
vse
the
meanes
in
mortifying
the
forenamed
sinnes
.
maliciousnes
)
be
stird
vp
to
a
careful
vse
of
the
means
that
serue
for
the
mortifying
of
them
.
It
is
said
,
That
rash
anger
resteth
in
the
bosome
of
fooles
.
It
is
an
open
proclamation
of
folly
;
such
as
are
rashlie
angrie
,
are
fooles
in
print
,
and
that
in
Gods
booke
:
and
consider
we
further
these
two
things
.
First
,
wrathfull
anger
,
and
malice
,
lying
in
the
heart
,
no
good
dutie
can
be
done
to
God
,
or
men
.
Iam
.
1.19
.
Be
slow
to
wrath
,
saith
the
Apostle
,
and
marke
his
reason
,
verse
20.
The
wrath
of
man
doth
not
accomplishe
the
righteousnesse
of
God
,
as
if
he
had
said
,
in
time
of
wrathful
anger
thou
canst
doe
nothing
that
is
good
,
and
pleasing
to
God
.
1.
Tim
.
2.8
.
I
will
that
men
pray
euery
where
lifting
vppe
pure
hands
without
wrath
or
doubting
.
The
Apostle
there
giues
vs
to
vnderstand
,
that
if
wrath
be
harboured
in
the
heart
the
hands
lift
vppe
in
praier
are
not
pure
,
they
are
defiled
with
bloud
,
as
it
is
,
Isai
.
1.15
.
and
our
praier
is
abominable
to
the
Lord
:
and
thus
it
is
in
all
other
parts
of
Gods
worship
,
in
our
hearing
of
the
Word
,
in
receiuing
the
Sacraments
,
&c.
We
can
doe
nothing
pleasing
to
God
,
and
with
comfort
to
our selues
.
Secondly
,
consider
that
wrathfull
anger
,
and
malice
,
makes
a
man
a
vassaile
of
Satan
;
yea
,
the
Deuill
chaseth
an
heart
troubled
with
wrath
to
worke
many
mischiefes
in
.
We
read
that
Saul
was
a
raging
man
,
and
the
Lord
sent
an
euill
spirit
vpon
him
.
And
the
Apostle
to
his
exhortation
,
Ephes
.
4.16
.
Let
not
the
Sunne
goe
downe
vpon
your
wrath
,
subioines
,
Neither
giue
place
to
the
Deuill
.
As
if
he
had
said
,
giue
place
to
vniust
anger
,
suffer
it
to
lodge
with
thee
,
and
then
thou
giuest
place
to
the
diuell
,
he
becomes
thy
bedfellow
,
and
thou
art
his
slaue
;
if
then
wee
would
not
make
our selues
vnfit
to
doe
any
good
dutie
,
and
vtterlie
vnmeet
to
serue
God
in
any
acceptable
sort
,
and
if
we
would
bee
loath
to
bring
our selues
in
bondage
to
Satan
,
let
vs
be
stirred
vp
to
vse
all
good
meanes
,
seruing
to
mortifie
rash
,
vniust
,
anger
,
firie
heat
,
and
malice
;
Let
vs
often
meditate
on
our
owne
vilenesse
,
and
sinnes
,
and
duelie
consider
Gods
prouidence
,
that
nothing
comes
vnto
vs
,
but
by
the
good
prouidence
of
God
,
and
let
vs
auoid
all
occasions
of
vniust
anger
,
and
pray
vnto
God
that
he
would
vouchsafe
by
his
good
spirit
to
order
,
and
gouerne
our
hearts
,
and
to
keepe
them
from
vniust
anger
,
and
then
,
no
doubt
,
in
time
by
Gods
blessing
on
those
meanes
vsed
,
we
shall
be
enabled
to
mortifie
,
and
to
put
away
from
vs
,
wrath
,
anger
,
and
malitiousnesse
.
Come
wee
now
to
speake
of
some
generall
doctrine
offered
vnto
vs
from
these
words
.
And
first
,
in
that
the
first
motion
of
the
heart
desiring
reuenge
,
euen
rash
anger
is
to
be
mortified
,
and
put
away
from
vs
,
we
may
conclude
.
That
rash
anger
is
not
(
as
the
Papists
terme
it
)
a
veniall
sinne
(
that
is
)
a
sinne
(
as
some
of
their
owne
Writers
describe
veniall
)
not
deseruing
Hell
,
Rash
anger
is
not
a
veniall
sinne
,
that
is
veniall
in
the
Popish
sense
.
nor
binding
men
to
be
so
sorrie
for
it
,
but
that
it
may
be
forgiuen
by
knocking
the
breast
,
going
into
a
Church
,
sprinkling
of
holy
water
&c.
But
rash
anger
is
a
sinne
in
it selfe
,
and
in
it
owne
nature
deseruing
eternall
death
,
it
is
ranged
by
Christ
himselfe
,
the
best
interpreter
of
the
Lawe
,
vnder
the
sixth
Commandement
,
as
a
breach
of
it
.
Matth
.
5.21
.
Yee
haue
heard
that
it
was
said
to
them
of
old
,
thou
shalt
not
kill
,
for
whosouer
killeth
,
shall
bee
culpable
of
iudgement
:
verse
22.
But
I
say
vnto
you
,
whosoeuer
is
angrie
with
his
brother
vnaduisedly
shall
be
culpable
of
iudgement
:
therefore
it
makes
subiect
to
the
curse
of
God
,
and
eternall
death
,
according
to
that
of
the
Apostle
,
Galat
.
3.10
.
Cursed
is
euery
man
that
continueth
not
in
al
things
that
are
written
in
the
Booke
of
the
Law
to
doe
them
.
But
the
Papists
thinke
they
haue
sufficient
ground
for
their
conceit
from
that
text
Mat
.
5.22
.
because
our
Sauior
saith
onely
in
the
last
place
,
Whosoeuer
shall
say
foole
,
shall
be
worthy
to
hee
punished
with
hell
fire
.
See
,
say
the
Papists
,
hee
saith
not
,
he
that
is
angry
with
his
brother
vnaduisedly
,
is
worthy
to
be
punished
with
Hell
fire
,
but
in
the
last
place
,
whosoeuer
shall
call
his
brother
foole
,
therefore
Hell
fire
is
onely
due
to
him
that
calles
his
brother
foole
,
and
so
rash
anger
deserues
not
euerlasting
damnation
.
I
answere
them
,
the
purpose
of
Christ
in
that
place
was
not
to
shew
that
onely
the
last
sinne
there
mentioned
,
deserues
eternall
damnation
,
but
that
euery
one
of
these
sinnes
deserues
it
,
beeing
a
transgression
of
the
Law
of
God
,
yet
in
a
different
degree
,
that
is
the
purpose
of
Christ
in
that
place
,
to
shew
the
different
degree
of
eternall
punishment
due
to
euery
one
of
those
sinnes
,
according
to
the
different
degrees
of
the
sinnes
,
and
to
this
purpose
he
alludes
to
the
formes
of
iudgement
amongst
men
,
and
especially
among
the
Iewes
.
The
naming
then
of
Hell
fire
,
onely
in
the
last
place
,
shewes
not
a
diuers
kinde
of
punishment
from
the
rest
,
but
a
diuers
degree
,
that
a
greater
degree
of
punishment
belongs
to
the
last
sinne
,
then
to
the
two
former
,
and
so
that
text
makes
nothing
for
vpholding
the
opinion
of
the
Papists
.
Obserue
we
further
,
that
our
apostle
speaking
of
these
inward
sinnes
,
Wrath
,
Anger
,
Maliciousnesse
,
hee
puts
them
downe
in
order
,
as
they
goe
one
beyond
another
in
degree
,
as
First
,
rash
anger
.
Secondlie
,
hot
and
firie
anger
.
Thirdly
,
maliciousnesse
,
inueterate
anger
,
or
continuing
anger
.
Hence
onely
note
we
thus
much
.
That
sinne
creepeth
into
the
heart
by
steps
,
and
by
degrees
,
Sinne
creepeth
into
the
heart
by
steps
and
by
degrees
.
it
is
the
subtiltie
of
Satan
to
conuey
sinne
into
the
heart
by
little
,
and
little
,
he
makes
not
men
malicious
at
the
first
,
but
by
his
secret
vnmarked
creeping
into
their
hearts
,
he
conueies
into
them
,
happily
at
the
first
,
onely
a
conceit
against
such
a
person
,
and
a
misliking
of
him
,
that
misliking
hauing
once
entred
,
then
hee
hath
gotten
hold
,
and
then
he
makes
them
displeased
,
and
rashly
angrie
almost
with
euery
thing
,
said
,
or
done
,
by
the
party
misliked
;
yea
shortly
after
to
be
incensed
with
anger
,
and
euen
mad
against
the
same
partie
,
and
in
the
ende
,
they
meditating
,
and
musing
on
a
conceiued
wrong
done
,
or
supposed
to
be
done
,
hee
makes
them
purpose
to
doe
a
mischiefe
,
yea
to
take
delight
in
so
purposing
,
and
to
thinke
it
good
for
them
so
to
doe
;
no
doubt
,
malicious
persons
may
easilie
obserue
that
their
malice
hath
beene
begotten
,
brought
foorth
,
and
growne
to
strength
,
by
these
steps
.
It
is
therefore
the
dutie
of
euery
one
of
vs
to
checke
the
course
of
Satan
at
the
first
,
Our
dutie
is
to
checke
the
course
of
Satan
at
the
first
.
not
to
bee
of
an
hastie
spirit
to
be
angry
,
not
to
suffer
our selues
suddenly
,
and
on
euery
occasion
to
be
stird
vp
to
anger
,
lest
the
Deuill
get
within
vs
,
and
presse
vs
on
to
a
further
degree
.
It
will
be
said
,
anger
is
a
violent
affection
,
and
comes
on
a
sudden
,
so
that
a
man
(
especially
,
beeing
prouoked
by
the
wrath
of
others
)
cannot
choose
,
but
sometimes
bee
moued
to
wrath
againe
.
To
this
I
answer
:
we
are
therefore
when
we
are
quiet
,
and
out
of
our
angrie
moode
,
often
to
cal
to
minde
,
and
to
thinke
of
the
meanes
that
serue
for
the
mortifying
of
that
hastie
passion
,
and
to
adde
to
them
other
holy
meditations
,
and
if
at
any
time
thou
be
ouercome
of
anger
,
yet
remember
the
counsell
of
the
Apostle
,
Ephes
.
4.26
.
Let
not
the
Sunne
goe
downe
vpon
your
wrath
.
Let
it
not
lodge
with
thee
,
deale
in
this
case
as
a
man
that
hath
drunke
poyson
,
that
as
hee
will
vse
meanes
presently
to
cast
it
out
,
lest
it
spread
into
his
bowels
,
and
infect
all
the
partes
of
his
bodie
:
so
doe
not
thou
suffer
rashe
anger
to
rest
in
thy
bosome
,
but
vse
all
good
meanes
with
speede
to
bee
ridde
of
it
;
and
in
this
case
doe
as
Ionathan
did
,
1.
Sam
.
20.24
.
depart
from
him
,
or
them
,
with
whom
thou
art
angrie
,
employ
thy selfe
some
other
way
,
about
some
thing
thou
canst
bee
most
earnest
,
and
thou
shalt
soone
cease
to
bee
angrie
.
Now
follow
the
outward
sinnes
heere
reckoned
vp
.
-
Cursed
speaking
.
-
Filthy
speaking
,
and
-
Lying
.
And
of
these
in
order
,
as
they
are
laid
downe
by
the
Apostle
,
the
first
is
Cursed
speaking
.
-
1
I
will
first
shewe
,
what
is
meant
heere
by
Cursed
speaking
,
and
the
greatnesse
of
that
sinne
,
with
some
application
.
-
2
Secondly
,
the
meanes
that
are
to
bee
vsed
for
the
mortifying
of
it
.
-
3
And
then
,
come
to
some
generall
Doctrine
.
First
therfore
,
know
that
the
word
here
translated
(
Cursed
speaking
)
signifieth
blasphemy
,
or
euil
speaking
,
4
Interpretation
.
which
though
it
be
commonly
vnderstood
of
speaking
euill
against
God
;
yet
it
signifieth
aswell
euill
speaking
against
men
,
we
finde
the
word
so
vsed
,
1.
Cor
.
4.13
.
We
are
euill
spoken
off
.
And
so
is
it
to
be
taken
in
this
place
as
may
appeare
by
the
sinnes
ioined
with
it
,
both
going
beefore
and
following
after
,
beeing
all
of
them
against
men
.
Now
this
euill
speaking
against
men
,
What
euill
speaking
is
.
may
thus
bee
described
,
it
is
a
word
,
or
speech
,
whereby
the
name
or
estimation
of
another
is
hurt
,
blemished
,
or
obscured
,
or
at
least
a
word
or
speech
,
tending
to
the
hurt
and
blemish
of
another
.
Two
sorts
of
it
.
And
of
this
euill
speaking
,
there
be
2.
sorts
.
The
first
,
is
in
the
parties
absence
,
and
that
is
(
backbiting
)
which
is
a
speaking
ill
of
another
in
his
absence
,
who
is
free
from
that
ill
,
or
speaking
that
ill
,
a
man
knowes
by
another
,
being
absent
,
with
hatred
,
and
with
purpose
to
hurt
him
(
as
Doeg
did
of
Dauid
)
hee
told
Saul
no
more
then
the
truth
,
but
it
was
with
a
purpose
to
hurt
him
,
1.
Sam
.
22.9.10
.
and
therein
was
Doeg
a
backbiter
,
and
this
backbiting
is
a
sinne
against
the
ninth
Commandement
.
The
other
sort
of
euill
speaking
,
is
in
the
parties
presence
,
which
is
,
reuiling
,
railing
,
and
giuing
vile
termes
to
the
parties
face
,
though
this
sometimes
is
in
the
parties
absence
,
and
this
is
a
breach
of
the
sixth
commandement
.
It
is
therefore
,
cursed
,
or
euill
speaking
against
men
,
when
men
speake
any
thing
that
doth
hurt
,
and
blemish
,
or
tend
to
the
hurt
,
or
blemish
of
the
good
name
of
others
,
one
,
or
more
,
either
secretly
in
the
parties
absence
,
or
openly
in
his
presence
to
his
face
,
by
open
railing
,
reuiling
,
and
hard
termes
,
yet
we
must
know
that
hard
termes
,
may
sometimes
bee
vsed
,
and
not
bee
cursed
or
euill
speaking
,
Note
.
as
when
publike
persons
,
or
gouernours
vse
them
,
not
in
way
of
defamation
,
but
in
way
of
iust
reproofe
:
so
the
Apostle
cald
the
Galathians
foolish
,
Gal.
3.1
.
our
Sauiour
the
two
disciples
(
foolish
)
Luk
.
24.25
.
and
Herod
,
Foxe
,
Luke
13.32
.
But
hard
termes
vsed
by
priuate
persons
,
such
as
haue
no
calling
to
passe
their
iudgement
,
and
censure
on
others
for
knowne
euill
,
come
within
compasse
of
cursed
and
euill
speaking
.
The
greatnes
of
this
sinne
.
Now
this
sinne
of
cursed
speaking
,
whether
it
be
in
secret
backbiting
,
or
in
open
reuiling
,
or
railing
,
is
without
question
,
a
very
great
and
greeuous
sinne
;
for
why
?
it
euer
issueth
out
of
a
corrupt
heart
,
it
comes
out
from
an
heart
that
is
full
of
gall
,
and
bitternesse
,
euen
inueterate
anger
,
malice
,
or
enuy
,
that
is
the
root
and
mother
of
it
,
it
makes
worthy
to
be
punished
with
hell
fire
,
as
our
Sauiour
hath
taught
most
plainely
,
Math
.
5.22
.
and
if
wee
looke
vpon
it
in
the
effects
of
it
towards
others
,
wee
shall
finde
it
most
hatefull
:
for
hence
it
is
that
this
sinne
of
cursed
speaking
is
compared
to
a
rasor
that
cuts
most
sharply
,
Psalm
.
52.2
.
to
the
thrusting
thorow
of
a
sword
,
Pro
.
12.18
to
sharpe
arrowes
shot
by
a
mighty
arme
,
to
Iuniper
coales
which
burne
most
extreamely
,
and
keepe
fire
very
long
:
Psalm
.
120.4
.
And
indeed
,
neither
rasor
,
nor
sword
,
nor
arrow
,
nor
fire
,
piearceth
so
deepe
,
or
wounds
so
incurable
,
as
doth
bitter
and
cursed
speaking
;
for
besides
the
hurt
it
doth
to
a
mans
good
name
(
whereby
sometimes
all
his
endeauours
in
his
place
and
calling
,
are
made
frustrate
,
or
of
small
effect
,
it
many
times
so
prouoketh
as
no
small
mischiefe
comes
of
it
,
many
men
being
better
able
to
endure
any
wrong
done
against
their
person
,
or
goods
,
then
against
their
name
;
yea
,
the
children
of
God
can
worst
of
all
beare
reproachfull
words
,
whereby
wicked
men
seeke
to
disgrace
them
,
Note
.
and
bring
contempt
on
them
,
because
their
good
name
is
euer
ioyned
with
Gods
glorie
,
and
if
their
good
name
bee
impeached
,
they
know
so
much
is
derogated
from
his
glory
,
and
therefore
it
must
needs
be
confessed
,
that
cursed
speaking
(
bringing
forth
such
foule
,
and
fearefull
effects
)
is
a
great
and
greeuous
sinne
.
Now
I
desire
that
this
great
and
foule
sinne
may
bee
thought
on
,
This
foule
sin
of
cursed
speaking
is
too
common
amongst
men
.
&
that
euery
one
of
vs
would
learne
to
auoid
it
,
and
put
it
from
vs
;
for
it
is
two
manifest
,
that
euen
this
sinne
also
of
cursed
speaking
is
amongst
vs
;
what
more
common
then
tale-bearing
,
whispering
,
and
backbiting
?
Are
there
not
many
whose
mouthes
are
full
of
bitter
and
venomous
speeches
?
if
they
be
but
a
little
crossed
,
their
mouthes
runne
ouer
with
all
manner
of
railing
,
and
cursed
speaking
,
vttering
such
termes
as
are
not
meete
to
bee
named
:
surely
such
persons
feare
not
the
sentence
of
our
Sauiour
,
Matth
.
5.22
.
He
that
cals
his
brother
foole
shall
bee
in
danger
of
hell
fire
.
They
many
times
giue
crosse
termes
(
as
damned
rogue
,
dogges
face
,
and
the
like
,
)
it
seemes
Hell
fire
is
not
hotte
enough
for
such
persons
,
it
must
bee
made
hotter
:
and
certainely
without
Gods
great
mercy
,
his
curse
shall
bee
doubled
on
such
;
yea
,
and
are
there
not
some
who
goe
yet
further
,
they
breath
out
cursed
speeches
against
others
,
and
load
them
with
vile
termes
,
onely
because
they
feare
God
,
and
make
conscience
of
their
waies
,
euen
because
they
heare
the
word
and
reade
the
Scripture
;
and
doe
not
many
beltch
out
most
spitefull
speeches
against
them
,
and
say
,
a
yongue
Saint
,
an
old
Deuill
,
you
will
to
heauen
quicke
,
you
are
full
of
the
spirit
,
the
Deuill
is
within
you
,
with
a
number
of
like
deuillish
speaches
,
fetcht
from
the
bottomles
pit
of
Hell
.
I
take
no
pleasure
in
remembring
these
things
,
I
wish
they
that
vse
them
tooke
as
little
,
and
I
wish
also
that
sinne
of
cursed
speaking
,
and
in
that
height
of
it
I
Iaue
spoken
,
were
not
amongst
men
,
but
it
is
too
euident
,
it
is
,
a
man
cannot
passe
the
streets
,
but
hee
shall
heare
such
cursed
speeches
.
Meanes
that
serue
for
the
putting
away
of
this
sinne
are
three
.
And
therefore
,
now
let
vs
consider
some
meanes
that
serue
for
the
putting
away
of
this
sin
;
the
speciall
meanes
seruing
to
that
purpose
are
these
.
First
we
must
labour
for
honest
,
and
good
hearts
,
for
of
the
aboundance
of
the
heart
the
mouth
speaketh
,
and
(
as
we
haue
heard
)
cursed
speaking
comes
from
a
corrupt
heart
;
wee
must
therefore
labour
to
purge
our
hearts
of
malice
and
enuie
,
and
to
that
end
,
thinke
on
the
meanes
before
specified
.
Secondly
,
we
are
to
set
a
watch
before
our
mouthes
,
and
to
cast
as
it
were
,
a
bit
or
bridle
vpon
them
,
and
as
Iob
saith
(
recounting
his
vprightnesse
)
Iob
31.30
.
Suffer
not
our
mouthes
to
sin
by
wishing
a
curse
vnto
his
soule
,
and
as
Dauid
resolued
with
himselfe
,
Psalm
.
39.1
.
I
thought
I
will
take
heede
to
my
waies
that
I
sinne
not
with
my
tongue
.
And
the
third
meanes
(
which
is
that
wherby
these
two
become
effectuall
)
is
earnest
and
hearty
praier
to
God
,
for
he
alone
it
is
,
that
must
take
away
euill
out
of
our
hearts
,
and
tame
the
tongue
,
which
as
Iames
saith
,
3.8
.
no
man
can
tame
,
it
is
not
in
the
power
of
man
to
tame
it
,
we
therefore
must
haue
recourse
to
the
Lord
,
and
entreat
him
that
hee
would
purge
our
hearts
,
and
set
a
watch
ouer
our
mouthes
,
that
wee
may
,
speake
to
his
glory
,
and
the
good
of
men
.
Two
motiues
stirring
vs
vp
to
a
carefull
vse
of
these
meanes
.
And
so
we
see
the
speciall
meanes
that
serue
for
the
mortifying
of
this
sinne
also
.
Let
vs
be
stirred
vp
to
a
carefulll
vse
of
them
,
and
to
that
purpose
consider
we
these
2.
things
.
First
,
all
manner
of
vngodly
and
cursed
speaking
,
is
the
Diuels
language
,
the
tongue
that
so
speakes
,
is
set
on
fire
of
hell
,
Iam
.
3.6
.
and
it
is
an
euidence
,
that
the
Diuell
bears
sway
within
,
and
sets
the
tongue
a
worke
.
Secondlie
,
consider
that
if
thou
reuile
the
children
of
God
,
thou
reuilest
the
spirit
of
God
,
1.
Peter
4.14
.
and
will
the
Lord
suffer
himselfe
to
bee
reuiled
in
his
children
?
no
,
no
,
assure
thy selfe
such
impietie
cannot
escape
his
punishing
hand
.
But
say
some
,
surely
such
as
wrong
vs
are
not
the
children
of
God
,
they
are
such
vile
persons
,
as
if
we
should
rake
hell
,
we
could
not
find
the
like
.
I
would
bee
answered
of
thee
,
that
thus
pleadest
for
thy selfe
to
this
question
,
are
they
worse
then
the
Diuell
himselfe
,
happily
thou
wilt
say
they
are
as
bad
,
why
yet
heare
what
Iude
hath
taught
thee
by
the
example
of
Michael
:
ver
.
9.
Michael
the
Archangell
,
when
he
stroue
against
the
Diuell
,
and
disputed
about
the
bodie
of
Moses
,
durst
not
blame
him
with
cursed
speaking
,
but
sayd
,
the
Lord
rebuke
thee
,
durst
not
Michael
reuile
the
diuell
,
&
wilt
thou
reuile
thy
brother
?
think
vpon
it
,
&
take
heed
what
thou
doest
,
&
for
conclusion
of
this
,
if
we
would
not
make
it
cleere
,
both
to
our selues
and
others
,
that
wee
are
far
from
being
guided
by
the
spirit
of
Christ
,
and
that
our
hearts
are
possessed
of
the
Diuell
,
and
our
tongues
his
instruments
,
if
wee
would
not
(
happily
)
reuile
the
spirit
of
God
,
and
shoot
out
our
arrowes
of
bitter
words
against
heauen
,
which
must
needs
fall
on
our selues
and
bring
downe
the
vengeance
of
God
vpon
vs
,
let
vs
in
the
feare
of
God
,
be
admonished
to
auoyd
cursed
speaking
let
vs
be
stirred
vp
to
bee
earnest
with
the
Lord
,
entreating
him
to
purge
our
hearts
and
to
tame
our
tongues
,
and
to
bring
them
into
order
,
that
they
may
speake
to
his
glory
,
and
the
good
of
our
brethren
,
and
though
wee
bee
smitten
with
the
tongue
of
others
,
and
reuiled
,
yet
that
wee
may
not
returne
rebuke
for
rebuke
,
but
contrariwise
,
blesse
,
knowing
that
we
are
thereunto
called
,
that
we
should
bee
heires
of
blessing
,
as
the
Apostle
saith
,
1.
Pet
.
3.9
.
that
so
we
may
haue
testimony
and
assurance
to
our
owne
soules
,
that
we
are
heires
of
heauen
,
and
are
within
compasse
of
Gods
blessing
,
and
shall
be
blessed
of
him
in
this
life
,
and
with
euerlasting
blessing
at
his
right
hand
in
heauen
.
Bitternesse
in
writing
cannot
be
iustified
though
it
be
in
defence
of
Gods
cause
.
Now
in
that
this
sinne
of
cursed
speaking
is
to
be
mortified
,
and
put
away
from
vs
,
beeing
a
great
and
greeuous
sinne
,
it
followes
by
proportion
,
that
cursed
writing
cannot
be
iustified
and
defended
,
and
that
cannot
but
bee
a
great
sinne
,
if
anie
man
dip
his
pen
in
wormewood
,
and
suffer
it
to
drop
downe
gall
and
bitternesse
in
his
writing
,
yea
,
though
a
man
write
in
defence
of
Gods
cause
,
and
truth
of
religion
against
notorious
heretickes
,
though
they
reuile
him
by
their
pens
,
yet
he
is
to
commit
the
iniurie
to
God
,
and
not
to
reuile
them
again
,
much
lesse
ought
anie
man
to
doe
it
,
in
defending
his
owne
priuate
cause
by
writing
.
We
may
hence
further
collect
and
gather
,
that
if
cursed
speaking
either
in
secret
,
Cursing
and
banning
of
others
is
a
foule
and
fearefull
sin
and
ought
to
be
far
from
all
that
professe
Christ
.
or
openly
be
a
great
sinne
,
and
to
be
put
away
,
then
without
question
,
much
more
is
cursing
,
banning
,
and
imprecation
vsed
against
others
,
a
great
and
greeuous
sinne
,
if
to
reuile
another
,
and
to
giue
hard
reproachfull
termes
bee
a
great
sinne
,
then
much
greater
sinne
is
it
to
vtter
ill
,
wishing
against
him
,
as
many
gracelesse
persons
doe
,
as
that
a
vengeance
,
or
mischiefe
may
light
vpon
him
,
that
must
needes
bee
a
most
greeuous
and
fearefull
sinne
,
and
ought
to
bee
farre
from
all
that
professe
Christ
,
and
that
wee
may
see
the
ouglines
of
this
sinne
,
know
that
cursing
of
others
is
an
abuse
,
and
profanation
of
an
holy
ordinance
of
God
?
for
to
curse
is
to
pray
against
,
and
prayer
ought
not
to
bee
vsed
eyther
to
fulfill
our
lust
on
such
as
offend
vs
,
or
for
the
hurt
of
any
.
Againe
,
by
cursing
men
they
take
on
them
the
office
of
God
,
they
step
vp
into
Gods
chayre
of
iudgement
.
-
1
For
first
they
iudge
the
party
,
when
they
curse
worthy
punishment
.
-
2
And
they
determine
the
punishment
that
shal
befal
him
,
&
wish
it
may
light
vpon
him
-
3
And
further
hee
that
curseth
another
,
goes
about
as
much
as
lies
in
him
to
make
the
Lord
partaker
with
him
in
his
sinne
,
for
he
being
offended
with
the
party
,
in
a
rage
and
violent
passion
desires
the
Lord
to
power
some
iudgement
vpon
him
,
and
would
haue
the
Lord
bend
down
to
satisfie
his
reuengefull
desire
,
which
is
a
fearefull
height
of
impiety
.
Desire
of
reuenge
is
wicked
,
but
to
vse
God
in
it
,
and
as
much
as
in
thee
is
,
to
make
him
a
party
,
or
an
executioner
of
thy
rage
,
seeking
and
wishing
that
hee
may
curse
and
plague
where
thou
wilt
,
he
being
all
iustice
,
all
mercy
,
and
all
goodnes
it selfe
.
O
what
an
encrease
,
and
what
a
measure
of
sinne
is
that
,
thinke
on
it
whosoeuer
thou
art
,
that
eyther
through
weakenesse
yeelding
to
the
rage
of
thy
vnbridled
affections
,
or
through
deepe
and
dead
security
hast
thy
mouth
opened
to
curse
and
ban
,
Wee
are
to
consider
how
fearefull
a
sin
cursing
is
and
learne
to
auoid
it
.
(
which
is
a
thing
too
common
in
the
world
)
yea
thinke
on
it
seriously
,
that
the
cursing
of
others
is
a
taking
of
Gods
name
in
vaine
,
and
then
remember
what
is
the
state
of
such
as
take
Gods
name
in
vaine
,
euen
fearefull
and
damnable
,
they
stand
guilty
before
the
iudgement
seat
of
God
,
and
the
Lord
who
onlie
doth
iustifie
and
acquite
his
children
,
hath
sayd
,
he
will
not
hold
and
account
them
guiltlesse
,
and
if
the
Lord
will
not
acquite
and
discharge
thee
from
thy
sinne
,
who
then
shall
be
able
to
acquite
and
free
thee
from
the
damnation
of
hell
,
let
it
therefore
settle
and
sinke
into
thy
heart
,
what
a
fearefull
and
horrible
sinne
it
is
to
curse
and
banne
,
and
learne
to
auoyd
it
.
Come
wee
to
the
next
outwarde
sinne
heere
named
,
namely
,
(
filthy
speaking
)
and
in
handling
of
this
:
I
will
-
1
First
,
shew
the
sinne
it selfe
,
and
the
greatnes
of
it
,
with
examination
touching
the
same
.
-
2
Secondly
,
the
meanes
that
serue
for
the
mortifying
of
it
.
-
3
And
then
deduce
some
further
doctrine
that
will
follow
vpon
it
,
that
this
sinne
is
to
be
put
away
.
For
the
first
of
these
,
know
wee
that
this
sinne
of
filthie
speaking
may
thus
be
generally
conceiued
,
it
is
a
word
or
speech
vttered
that
beseemes
not
Christian
honesty
,
when
men
speake
of
things
that
may
mooue
blushing
,
in
grosse
and
vnseemely
termes
,
that
in
generall
is
filthy
speaking
.
What
filthy
speaking
is
.
But
more
especially
,
filthie
speaking
heere
intended
and
meant
,
is
any
obscene
,
immodest
,
or
vnchaste
worde
,
or
speech
,
the
Apostle
here
meaneth
,
such
vncleane
&
beastly
words
,
as
are
wont
to
proceed
out
of
the
mouthes
of
vncleane
persons
,
and
this
the
Apostle
cals
corrupt
or
rotten
speech
,
Eph.
4.29
.
and
Eph.
5.4
.
he
reckons
vp
obscenity
or
filthinesse
,
among
things
not
to
be
named
,
and
this
is
a
sinne
against
the
seuenth
commandement
,
and
the
greatnesse
of
it
may
easily
appear
to
vs
,
thus
it
is
a
breach
of
that
commandement
,
not
onely
as
a
fruit
of
vncleannesse
in
such
as
vse
it
,
but
also
is
an
entisement
,
and
a
prouocation
to
stirre
vp
others
to
vncleannesse
:
The
greatnes
of
this
sinne
.
and
hence
it
is
,
that
the
Apostle
in
the
place
before
cited
,
calles
filthie
speech
,
corrupt
or
rotten
speech
,
comparing
it
to
a
corrupt
,
or
rotten
flesh
,
that
not
onely
stinketh
,
and
hath
happilie
wormes
engendered
in
it selfe
,
but
is
poisonfull
and
hurtfull
to
all
that
come
neere
it
,
and
hence
it
is
likewise
,
that
the
mouth
(
as
in
regard
of
all
euill
speech
generallie
)
so
of
this
especiallie
is
compared
to
a
peruerted
mouth
,
Pro
.
4.24
.
hauing
as
it
were
the
vpper
lip
standing
where
the
nether
lip
should
stand
,
and
contrariwise
;
yea
,
hence
it
is
,
that
the
mouth
or
throat
is
compared
to
an
open
sepulcher
,
Rom.
3.13
.
to
an
open
graue
,
breathing
&
steeming
vp
most
loathsom
&
filthie
smels
,
and
certainlie
the
greatnesse
of
this
sinne
is
notablie
expressed
,
in
that
it
is
called
corrupt
speech
,
for
that
shewes
it
is
extreamly
wicked
,
and
sinfull
,
the
holy
Ghost
commonlie
vseth
that
manner
of
speaking
,
to
set
out
the
exceeding
greatnesse
&
foulnes
of
sin
,
as
when
men
before
the
flood
were
extreamlie
wicked
,
and
their
liues
stained
with
most
foule
sinnes
,
then
the
holie
Ghost
,
Gen.
6.12
.
saith
,
all
flesh
had
corrupt
his
way
vpon
the
earth
,
and
thus
the
Lord
speakes
of
his
people
:
Zephaniah
3.7
.
that
they
corrupted
all
,
&c.
signifying
that
all
were
exceedingly
wicked
,
therfore
filthie
speaking
being
rotten
and
corrupt
speech
,
we
may
conclude
that
it
is
most
wicked
&
abhominable
,
&
this
we
are
to
consider
,
&
think
on
,
it
is
the
fashion
of
the
world
to
make
small
account
of
this
sin
,
yea
,
Reproofe
of
such
as
are
guilty
of
this
sinne
.
wicked
persons
oftentimes
boast
of
it
,
and
make
it
the
matter
of
their
sport
and
merriment
,
and
too
many
there
be
,
that
are
delighted
in
ribald
and
filthie
speaking
,
yea
,
they
make
it
their
repast
and
recreation
,
to
vtter
wanton
speeches
,
to
tell
filthy
tales
,
and
to
sing
songs
and
sonnets
,
and
ballads
of
loue
,
and
lightnesse
,
and
most
abhominable
filthinesse
;
yea
,
I
may
say
to
manie
in
this
respect
,
as
Christ
said
to
the
Pharises
,
in
another
case
,
Mat
.
12.27
.
euen
your
children
shall
heerein
bee
witnesses
against
you
,
may
not
a
man
often
heare
it
out
of
the
mouthes
of
children
,
euen
filthie
speeches
vttered
by
the
mouthes
of
children
?
and
that
is
a
plaine
euidence
,
that
their
Parents
,
and
others
with
whom
they
liue
cannot
wash
their
hands
,
and
cleere
themselues
of
this
sinne
,
since
then
the
hearts
of
many
will
tell
them
they
are
guilty
of
this
sinne
,
let
vs
thinke
on
it
,
and
consider
the
greatnesse
of
it
,
and
if
wee
desire
to
bee
freed
from
it
,
consider
wee
the
meanes
that
serue
to
that
purpose
,
Meanes
seruing
for
the
mortification
of
this
sinne
are
three
.
the
speciall
meanes
tending
to
the
mortifying
of
this
sinne
,
are
in
effect
the
same
with
those
,
that
serue
for
the
mortifying
of
cursed
speaking
,
as
,
First
,
we
are
to
labour
for
chaste
hearts
,
that
our
hearts
may
be
chaste
,
and
purged
of
all
filthy
and
vncleane
lusts
,
if
the
heart
be
vncleane
the
tongue
will
be
filthie
,
as
a
stinking
breath
argues
rotten
lungs
and
filthie
inwards
,
Note
.
so
filthie
rotten
speech
discouers
a
corrupt
,
and
rotten
heart
,
it
is
but
a
vaine
speech
of
some
,
who
say
,
though
my
speech
be
filthie
,
yet
my
heart
is
cleane
,
we
must
therefore
labour
by
an
holy
feare
of
God
,
by
sound
and
true
delight
in
his
word
,
and
by
other
good
meanes
ro
purge
the
heart
of
filthie
lusts
.
The
second
meanes
is
,
to
set
a
watch
before
our
mouths
Iob
was
neuer
adulterer
,
yet
made
hee
couenant
with
his
eies
,
because
he
being
cleane
in
heart
,
would
giue
no
occasion
outwardly
,
so
must
we
in
respect
of
this
sinne
.
The
third
meanes
is
also
praier
to
God
,
that
he
would
by
his
spirit
purge
our
harts
,
and
so
order
and
gouerne
our
mouthes
,
that
they
may
neuer
be
soiled
with
the
dregs
of
filthie
speaking
.
Motiues
to
stir
vs
vp
to
a
carefull
vse
of
these
meanes
.
Now
to
stirre
vs
vp
to
a
carefull
vse
of
these
meanes
,
besides
the
greatnesse
of
this
sinne
(
which
no
doubt
is
of
waight
to
as
many
as
feare
God
,
to
make
conscience
of
so
great
a
sinne
)
consider
we
what
our
Sauiour
saith
,
Matth
.
12.36
.
that
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
,
at
the
day
of
iudgement
,
(
that
is
)
of
euerie
such
word
as
brings
no
profit
to
men
,
nor
honour
to
God
,
though
it
doe
not
directlie
dishonour
God
,
or
hurt
men
,
and
if
of
euerie
such
word
men
must
be
accomptable
at
the
day
of
iudgement
,
then
certainelie
much
more
for
filthie
wordes
,
if
the
trisler
,
and
vaine
babler
,
one
that
powers
out
words
that
bring
no
profit
to
himselfe
,
nor
others
,
shall
not
be
able
to
stand
before
the
iudge
of
all
the
world
at
the
daie
of
iudgement
,
where
shall
the
filthie
speaker
,
whose
words
haue
offended
God
,
and
as
a
pestilent
breath
haue
brought
much
infection
,
and
hurt
to
men
,
bee
able
to
appeare
:
yea
,
I
may
safely
speake
,
to
thee
that
art
a
filthie
speaker
,
and
doest
delight
in
filthie
speaking
,
in
the
words
of
Christ
himselfe
,
Matth
.
23.33
.
how
wilt
thou
escape
the
damnation
of
hell
,
surelie
,
without
Gods
vnspeakable
mercie
thou
shalt
not
escape
it
,
therefore
thinke
on
thy
sinne
,
and
make
no
tush
at
it
,
but
now
while
thou
hast
time
be
humbled
for
that
which
is
past
,
and
be
stirred
vp
in
the
feare
of
God
,
to
vse
all
good
meanes
that
heereafter
thou
mayest
be
enabled
through
Gods
blessing
,
vpon
the
meanes
to
put
away
from
thee
all
immodest
,
rotten
,
and
filthie
speaking
.
Now
in
that
this
sinne
of
filthie
speaking
,
or
the
speaking
of
filthinesse
is
a
great
sin
,
The
acting
of
filthinesse
as
stage-players
doe
,
is
a
most
fearefull
sinne
.
we
may
hence
gather
without
question
,
the
acting
of
filthinesse
is
much
more
a
sin
,
if
to
speake
filthily
bee
a
great
sinne
,
then
doubtlesse
,
farre
greater
sinne
is
it
to
acte
filthinesse
,
to
represent
and
set
it
out
,
not
onelie
by
speech
,
but
by
gesture
,
and
by
conueyances
and
deuices
,
as
stage-plaies
doe
,
for
what
are
stage-plaies
,
but
representations
of
the
vices
,
and
filthie
sinnes
of
men
in
the
world
by
speech
and
gesture
?
and
therefore
much
are
they
to
bee
condemned
,
Reproofe
of
them
who
make
their
children
stage-players
.
who
make
or
tend
to
make
their
children
stage-plaiers
,
yea
know
it
,
that
to
make
thy
childe
a
stage-plaier
,
is
to
dedicate
him
to
the
Diuell
,
and
to
make
him
his
instrument
,
and
touching
this
,
I
will
say
no
more
then
an
ancient
Diuine
saith
,
plaiers
behauiour
polluteth
all
things
,
and
of
plaies
he
saith
,
they
are
the
feasts
of
Satan
,
and
the
inuentions
of
the
Diuell
.
Come
wee
to
the
last
wordes
of
this
verse
,
(
out
of
your
mouths
)
thogh
these
words
may
be
referred
both
to
cursed
speaking
,
and
to
filthie
speaking
,
yet
(
as
I
take
it
)
they
haue
speciall
relation
to
the
latter
of
these
,
and
therefore
we
find
them
added
by
the
Apostle
,
Ephes
.
4.29
.
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
the
point
hence
offered
is
this
.
That
if
filthinesse
be
conceiued
in
the
heart
,
yet
wee
are
not
to
suffer
it
to
breake
out
of
our
mouthes
,
Though
the
heart
conceiue
filthines
yet
the
mouth
must
not
vtter
it
.
we
are
indeed
as
much
as
is
possible
to
keepe
our
hearts
free
from
all
vncleane
conceits
,
but
if
they
bee
cast
in
by
Satan
,
or
arise
from
our
owne
corruption
,
wee
are
not
to
vtter
them
with
our
mouthes
in
the
hearing
of
others
.
The
reason
is
plaine
,
it
is
a
further
degree
of
sinne
,
to
thinke
ill
is
a
sinne
,
but
to
vtter
that
conceiued
ill
,
is
a
further
degree
of
sinne
,
Reproofe
of
them
who
suffer
their
mouthes
to
vtter
what
filthinesse
soeuer
they
conceiue
in
their
mindes
.
much
therfore
are
they
to
blame
,
who
belch
out
what
filthinesse
soeuer
comes
in
their
minde
,
and
being
told
of
it
,
plead
for
themselues
,
and
say
,
I
am
a
plain
fellow
,
I
am
no
hypocrite
,
I
cannot
dissemble
,
I
must
needs
speake
what
I
thinke
,
as
if
a
man
were
an
hypocrite
that
yeelds
obedience
to
the
word
of
God
,
what
wilt
thou
answer
,
when
this
iniunction
,
of
the
Apostle
(
put
away
filthy
speaking
out
of
your
mouthes
)
shall
bee
laid
before
thee
at
the
daie
of
iudgement
,
surely
thou
shalt
then
bee
speechlesse
,
and
haue
nothing
to
answer
,
thine
owne
conscience
shall
then
condemn
thee
,
therfore
think
on
it
,
and
remember
the
hurt
that
comes
by
filthy
speaking
,
Note
.
both
to
thy selfe
and
others
,
a
filthy
word
is
no
sooner
out
of
the
mouth
but
it
sends
a
stinke
backe
againe
to
thine
owne
heart
,
and
makes
it
fowler
then
it
was
before
,
and
manie
times
it
doth
dangerously
infect
others
,
yea
,
sometimes
it
strikes
such
a
deepe
wound
into
the
soule
of
another
,
as
no
Phisitian
can
heale
,
but
onelie
the
holie
Ghost
,
and
no
medicine
can
cure
,
but
the
bloud
of
Iesus
Christ
,
and
therefore
if
filthy
conceits
arise
in
thine
heart
,
there
stifle
them
,
suffer
them
not
to
breake
out
,
and
to
be
vttered
by
thy
mouth
,
least
so
thou
kindle
a
greater
fire
of
lust
,
both
in
thine
own
bosome
,
and
in
the
hearts
of
others
,
and
withall
a
greater
fire
of
Gods
vengeance
,
both
against
thy selfe
and
others
.
VER
.
9.
Lie
not
one
to
another
,
seeing
that
yee
haue
put
off
the
old
man
with
his
workes
.
In
this
verse
our
Apostle
addes
the
third
outward
sinne
,
that
is
to
be
put
away
(
namely
)
Lying
)
and
then
hauing
ended
his
enumeration
of
the
sinnes
that
are
to
bee
put
away
,
he
goes
one
to
presse
his
exhortation
by
waight
of
reason
in
the
words
following
:
(
Seeing
that
yee
haue
put
off
the
old
man
with
his
workes
)
I
will
lay
foorth
this
argument
when
we
come
to
the
handling
of
those
words
.
Now
touching
this
sinne
of
Lying
,
I
will
-
1
First
,
shew
what
it
is
,
and
the
greatnesse
of
it
,
with
examination
touching
the
same
.
-
2
And
secondly
,
the
meanes
that
are
to
be
vsed
for
the
mortification
of
it
.
-
3
And
then
come
to
some
generall
doctrine
.
First
therefore
,
for
the
sinne
it selfe
,
know
wee
that
a
lie
is
when
a
man
speakes
an
vntruth
wittingly
,
and
willingly
,
What
the
sin
of
lying
is
.
and
with
a
purpose
to
deceiue
;
for
there
be
three
things
that
concurre
in
the
making
of
a
lie
.
-
1
First
,
that
the
thing
spoken
befalse
,
Three
things
concurring
in
the
making
of
a
lie
.
and
an
vntruth
,
that
is
the
very
matter
of
euery
lye
.
-
2
Secondly
,
that
hee
that
speakes
it
knowe
it
to
bee
false
,
and
yet
notwithstanding
willingly
speakes
it
.
And
heerein
,
we
are
to
obserue
a
difference
betweene
speaking
an
vntruth
and
a
lie
;
A
difference
betweene
speaking
an
vntruth
and
a
lie
.
for
a
man
may
speake
an
vntruth
,
and
yet
not
lie
,
as
when
hee
speakes
that
which
is
false
,
but
thinking
it
to
be
true
,
though
he
erre
and
be
deceiued
,
yet
hee
speakes
not
against
his
knowledge
,
and
so
he
speakes
not
a
lie
.
-
3
And
the
third
thing
in
making
of
a
lie
is
,
that
an
vntruth
be
spoken
with
intention
and
purpose
to
deceiue
.
And
these
three
things
euer
meet
together
in
a
lie
,
and
so
a
lie
is
a
voluntary
speaking
of
that
a
man
knowes
to
be
false
with
a
minde
,
and
purpose
to
deceiue
;
yet
that
wee
misconceiue
not
this
point
,
know
that
in
speaking
some
things
,
one
word
or
one
thing
may
bee
put
for
another
,
and
yet
no
lie
,
Note
.
as
it
is
in
Metaphors
,
and
other
figuratiue
speaches
;
yea
sometimes
a
thing
supposed
,
or
fained
may
be
vttered
,
and
yet
no
lie
,
as
it
is
in
the
Parables
of
holy
Scripture
,
as
that
Iudg
.
9.8
.
of
the
trees
conferring
together
;
and
that
2.
Sam
.
12.
propounded
by
Nathan
to
Dauid
of
a
rich
man
that
had
many
sheepe
,
and
a
poore
man
that
had
but
one
,
and
diuers
others
,
yea
sometimes
a
man
may
speake
something
not
contrary
,
but
beside
,
or
diuers
from
the
truth
,
and
yet
not
lie
,
as
when
parents
would
insinuate
to
their
children
the
hurt
and
danger
of
some
place
,
as
of
a
ditch
or
pit
,
they
vse
to
tell
them
there
is
a
Beare
,
or
a
Bulbegger
to
keepe
them
from
that
place
,
and
that
is
a
thing
spoken
not
contrary
,
but
diuers
from
the
truth
,
and
it
is
nothing
else
but
an
expressing
of
a
conceiued
danger
in
other
termes
,
in
words
of
terror
,
and
feare
,
to
keepe
their
children
from
it
,
and
this
may
bee
done
without
fault
;
for
a
lie
is
speaking
of
that
is
false
,
and
contrarie
to
the
truth
willingly
,
and
with
an
intention
to
deceiue
,
The
greatnes
of
this
sinne
appeares
by
4.
things
.
and
this
is
a
sinne
against
the
ninth
Commandement
,
and
this
may
easilie
appeare
vnto
vs
to
bee
a
great
sinne
.
First
,
for
that
the
Deuill
,
the
author
of
euill
indifferently
,
is
notwithstanding
particularly
cald
a
liar
,
and
the
author
,
or
father
of
lies
,
Iohn
8.44
.
as
if
in
a
speciall
,
and
peculiar
manner
,
lying
proceeded
from
the
Deuill
.
Secondly
,
lying
cannot
be
a
sinne
of
ignorance
,
but
of
an
higher
nature
,
euen
of
presumption
,
he
that
lyeth
sinns
not
vpon
meere
ignorance
(
of
which
nature
many
other
sinnes
are
)
but
against
his
knowledge
,
and
consequently
against
his
conscience
,
if
his
conscience
be
not
dead
,
and
past
feeling
.
And
thirdly
,
lying
is
a
great
sinne
,
in
that
it
is
not
onely
hurtfull
to
men
ouertaken
,
and
abused
by
it
,
but
it
also
tends
to
the
vtter
ouerthrow
of
all
humane
societie
,
for
what
comfortable
,
or
profitable
societie
can
men
haue
together
,
if
truth
in
speaking
be
banished
from
it
?
How
shall
a
man
know
what
to
looke
for
,
or
what
to
trust
to
,
or
otherwise
,
vnlesse
men
speake
truth
to
one
another
.
And
it
is
further
a
plaine
euidence
of
the
greatnesse
of
this
sinne
,
in
that
when
a
man
hath
told
a
lie
,
yet
he
would
not
seeme
to
haue
tolde
it
,
and
why
so
?
Nature
it selfe
teacheth
him
that
to
lie
is
euill
,
and
a
sinnefull
of
infamy
,
yea
euen
swaggerers
,
and
ruffians
,
such
as
make
no
conscience
of
any
sinne
,
yet
cannot
endure
to
bee
charged
with
a
lie
,
they
hold
it
so
odious
,
that
a
man
that
giues
them
the
lie
,
he
must
for
it
receiue
the
stabbe
;
therefore
doubtlesse
,
the
sinne
of
lying
is
most
odious
,
and
hatefull
both
of
God
and
men
,
though
but
meere
naturall
men
,
and
yet
lying
is
a
common
sinne
,
and
though
euery
man
bee
loath
to
be
taken
with
a
lie
,
yet
it
is
a
rare
thing
to
find
a
man
that
makes
conscience
of
a
lie
:
what
more
common
with
men
in
buying
,
and
selling
,
Lying
is
a
common
sin
amongst
men
and
trading
together
then
the
sinne
of
lying
?
I
feare
me
the
most
of
our
hearts
will
tell
vs
,
wee
haue
many
times
this
way
faulted
,
haue
wee
not
many
times
said
,
in
selling
of
our
commodities
it
is
good
,
yea
very
good
,
and
no
better
to
be
had
for
money
,
when
we
knew
it
was
nought
,
and
worth
little
or
nothing
?
Yea
,
to
a
lie
,
haue
we
not
sometimes
added
an
oath
?
which
is
most
fearefull
,
and
who
is
it
almost
that
hath
not
bidden
his
seruant
to
lie
?
as
to
say
,
such
a
thing
stood
him
in
so
much
,
when
it
did
not
?
or
that
he
was
not
in
such
a
place
,
when
he
knew
to
the
contrarie
?
and
what
more
common
with
seruants
then
to
doe
as
Gehazi
the
seruant
of
Elisha
did
,
2.
King
.
5.25
.
to
cloak
and
smoth
ouer
a
fault
with
a
lie
,
which
indeed
is
to
wound
themselues
by
sinne
,
and
then
to
seeke
to
the
Deuill
for
a
medicine
,
no
doubt
I
might
yet
instance
in
many
other
particulars
,
our
owne
hearts
will
tell
vs
,
that
amongst
many
other
sinnes
wee
are
guilty
also
of
this
sinne
of
lying
,
and
wee
cannot
cleare
our selues
of
so
foule
a
sinne
.
Two
meanes
seruing
for
the
mortifying
of
the
sin
of
lying
.
Now
the
speciall
meanes
that
serue
for
the
mortifying
of
this
sinne
,
are
these
two
.
Frist
,
we
are
to
labour
to
carrie
in
vs
,
not
only
a
conscience
of
speaking
the
truth
,
but
of
speaking
the
truth
without
guile
and
without
deceite
,
a
conscience
to
speake
the
truth
in
our
hearts
,
as
the
Psalmist
saith
,
Psal
.
15.2
.
that
is
,
in
sincerity
,
and
in
vprightnesse
of
heart
;
the
Deuill
may
sometimes
speake
the
truth
,
Note
.
but
neuer
without
guile
,
hee
spake
the
truth
to
Christ
,
Math
4.6
.
when
he
said
,
He
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
lift
thee
vp
,
lest
at
any
time
thou
shouldst
dash
thy
foote
against
a
stone
:
but
it
was
guilefully
deliuered
,
a
materiall
part
of
the
text
was
suppressed
,
and
the
rest
peruerted
,
to
draw
him
to
presumption
;
therefore
labour
thou
to
carry
in
thee
,
a
conscience
of
speaking
the
truth
,
and
that
in
truth
of
heart
,
if
thou
giue
so
much
way
to
thine
own
corruption
,
as
to
speake
the
truth
guilefully
,
thou
wilt
in
the
end
not
sticke
to
vtter
flat
lies
,
and
palpable
vntruthes
.
The
second
meanes
is
this
,
thou
art
to
carrie
in
thee
an
hatred
of
lying
,
not
onely
in
thy selfe
,
but
in
all
others
it
is
made
a
note
of
a
godlie
man
,
Prou.
13.5
.
That
he
hates
lying
words
,
as
well
in
others
,
as
he
forbeares
to
speake
them
himselfe
;
if
thou
fauour
lying
in
others
,
thou
wilt
soone
come
to
like
it
in
thy selfe
,
and
therefore
a
notable
way
to
keepe
it
from
thee
,
is
to
hate
it
both
in
thy selfe
,
and
in
others
,
and
remember
to
this
purpose
what
the
holy
Ghost
saith
.
Reuel
.
22.15
.
that
not
onely
such
as
make
lies
,
but
such
as
loue
them
shall
bee
shutte
out
of
the
heauenlie
Ierusalem
.
Motiues
stirring
vs
vp
to
vse
of
these
meanes
.
Now
to
stirre
vs
vp
to
a
carefull
vse
of
these
meanes
,
and
to
make
conscience
to
put
away
from
vs
this
sinne
of
lying
(
besides
this
,
that
the
reward
of
a
liar
is
not
to
bee
beleeued
when
he
speakes
the
truth
,
common
experience
shewes
it
,
that
one
being
once
found
in
a
lie
is
hardlie
after
that
beleeued
)
besides
this
,
consider
wee
these
things
.
First
,
lying
is
a
conformitie
with
the
Deuill
,
nothing
makes
men
more
like
to
Satan
then
lying
,
lying
is
the
deuils
mother
tongue
,
and
when
men
lie
they
are
most
like
to
him
,
and
it
is
a
marke
of
the
Deuils
childe
.
Secondly
,
euery
liar
in
respect
of
his
lying
is
a
loathfull
person
,
yea
abominable
in
the
sight
of
God
,
the
Text
is
plaine
:
Prou.
6.16.17
.
Prou.
12.22
.
The
lying
lips
are
an
abomination
to
the
Lord
.
Last
of
all
consider
we
among
whom
liars
are
rancked
and
their
greeuous
punishment
,
Reuel
.
21.8
.
they
are
reckoned
vp
with
the
fearefull
,
and
vnbeleeuing
,
and
the
abominable
,
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
Idolaters
,
and
they
must
haue
their
portion
with
those
their
companions
in
the
lake
that
burneth
with
fire
and
brimestone
,
if
then
wee
would
not
make
our selues
most
like
to
the
Deuill
,
and
be
marked
for
his
children
,
if
we
would
not
be
odious
and
abominable
in
Gods
sight
,
and
if
wee
would
not
make
our selues
liable
to
most
greeuous
punishment
in
the
bottomlesse
pit
of
Hell
,
with
such
as
are
most
abominable
;
then
let
vs
in
the
feare
of
God
bee
humbled
for
that
sinne
of
lying
that
hath
beene
committed
by
vs
heretofore
,
and
let
vs
euer
heereafter
bee
carefull
to
auoid
it
;
let
vs
carrie
in
vs
a
conscience
to
speak
the
truth
,
and
that
in
truth
of
heart
without
fraud
,
or
guile
,
and
let
vs
hate
lying
,
both
in
our selues
,
and
in
others
,
and
let
our
hearts
bee
taken
vp
with
a
feare
of
God
in
his
holie
Commandement
that
forbids
this
sinne
of
lying
.
Come
we
now
to
such
general
doctrine
as
is
offered
vnto
vs
from
these
words
,
(
Lie
not
one
to
another
.
)
First
,
we
are
to
marke
that
the
Apostle
speakes
indefinitely
,
he
saith
not
,
vse
not
this
,
or
that
kinde
of
lying
,
but
indefinitly
,
and
lie
not
one
to
another
.
Hence
we
may
conclude
.
That
all
kind
of
lying
is
euill
,
and
to
bee
auoided
,
and
thus
the
Apostle
speakes
,
All
kinde
of
lying
is
euill
and
to
be
auoided
.
Ephes
.
4.25
.
Cast
off
lying
,
and
speake
truth
euery
man
vnto
his
neighbour
:
And
for
better
conceiuing
of
this
conclusion
,
we
must
know
that
there
are
vsually
made
three
kindes
of
lies
.
-
Lies
be
of
3.
sorts
.
1
First
,
a
pernicious
lie
,
which
tendeth
to
the
hurt
of
another
,
either
in
his
life
,
or
in
his
goods
,
or
in
his
good
name
.
-
2
Secondly
,
a
pleasant
lie
made
in
merriment
and
sport
.
-
3
Thirdly
,
an
officious
lie
,
when
one
tels
a
lie
to
doe
another
good
,
as
to
deliuer
him
from
danger
,
or
the
like
.
Now
there
is
not
any
of
these
sorts
of
lying
,
but
it
is
euill
,
and
to
be
put
away
from
vs.
And
the
reason
is
this
,
euery
sort
of
lying
is
in
it
owne
nature
euill
,
and
contrarie
to
the
truth
,
and
being
euill
in
it
owne
nature
,
no
circumstance
,
or
respect
whatsoeuer
can
make
it
good
;
a
lie
cannot
be
made
good
,
though
it
haue
respect
to
the
sauing
of
a
mans
life
:
a
man
may
not
lie
for
the
sauing
of
his
life
or
the
life
of
an
other
,
Note
no
more
then
hee
may
commit
adulterie
,
or
doe
any
act
that
is
simply
euill
for
the
same
purpose
;
no
surely
,
a
man
is
not
to
lie
,
for
the
gaining
of
another
mans
soule
;
though
a
Captaiue
vnder
the
Turke
,
not
yet
wonne
to
the
faith
,
might
be
deliuered
by
a
lie
,
yet
in
this
case
a
man
is
not
to
lie
to
set
him
at
libertie
:
the
rule
of
the
Apostle
Rom.
3.8
.
stands
firme
,
euill
(
that
is
)
that
which
in
it
owne
nature
is
euill
,
may
neuer
be
done
,
what
good
soeuer
may
come
on
it
.
Now
some
obiections
are
to
be
answered
that
are
made
against
this
doctrine
,
as
,
First
,
it
may
be
said
,
that
actions
or
speeches
are
to
bee
esteemed
good
,
or
euill
in
respect
of
their
ends
,
as
that
is
a
good
action
,
or
speech
that
tends
to
a
good
end
;
and
on
the
contrarie
,
that
is
a
bad
action
,
or
speech
that
tends
to
a
bad
end
,
and
therefore
some
lie
,
as
(
namely
)
an
officious
lie
made
for
a
good
ende
,
may
be
vsed
.
Answer
,
indeed
actions
,
or
speeches
ciuill
,
and
indifferent
are
to
bee
esteemed
good
,
or
euill
in
respect
of
their
ends
,
but
not
any
action
or
speech
in
it
owne
nature
good
,
or
euill
,
not
any
action
or
speech
commanded
,
or
forbidden
in
the
morall
Law
of
God
,
and
so
no
lie
can
bee
made
good
,
in
respect
of
a
good
ende
,
being
euill
in
it
owne
nature
,
and
forbidden
in
the
Lawe
of
God
.
It
is
a
good
speech
of
Augustine
to
this
purpose
,
saith
hee
,
there
is
no
fact
so
ill
,
but
may
be
defended
,
if
it
bee
considered
not
in
it
owne
nature
,
but
onely
in
the
ende
to
which
it
sometimes
tendeth
;
that
which
is
most
ill
may
sometimes
haue
respect
to
a
good
end
,
but
the
ende
makes
not
that
good
which
is
ill
in
it selfe
.
Some
may
further
say
,
of
two
euils
the
lesse
is
to
bee
chosen
,
now
it
may
so
fall
out
that
a
lie
may
be
a
lesse
euil
then
that
which
will
follow
on
the
telling
of
it
:
for
example
,
a
man
by
telling
truth
,
may
happily
discouer
an
innocent
man
that
lies
hid
from
another
that
seeks
his
life
,
and
intends
to
kill
him
,
and
so
hee
may
become
a
meanes
of
his
murther
,
whereas
if
he
should
lie
,
and
say
he
knows
not
where
he
is
,
hee
might
hinder
the
one
from
murdering
,
and
the
other
from
being
murthered
,
and
therefore
it
seemes
a
lie
in
such
a
case
may
be
admitted
.
Answer
,
that
rule
of
two
euils
the
lesse
is
to
be
chosen
,
is
to
be
vnderstood
of
such
euils
as
are
punishments
,
or
inconueniences
,
not
of
such
euils
as
are
sinnes
,
no
euill
of
sinne
is
to
be
admitted
at
all
,
neither
will
it
stand
good
in
the
sight
of
God
to
escape
a
greater
sinne
by
doing
a
lesse
,
there
is
no
such
necessitie
that
a
man
should
commit
sin
,
hee
ought
rather
to
choose
to
die
then
to
sinne
,
that
fact
of
Lot
which
was
of
this
nature
,
Gen.
19.8
in
offering
his
two
daughters
to
be
abused
by
the
filthy
Sodomites
,
though
it
were
for
the
auoiding
of
a
greater
euill
,
yet
it
cannot
be
iustified
,
and
in
the
example
propounded
,
a
man
may
auoide
both
lying
,
and
the
discouering
of
him
that
lies
hid
,
for
he
may
either
be
silent
,
or
say
he
knowes
where
he
is
,
but
hee
will
not
discouer
him
,
and
this
he
is
rather
to
doe
then
to
lie
,
or
to
discouer
him
,
though
hee
doe
thereby
expose
himselfe
to
danger
through
the
rage
of
him
that
pursues
his
innocent
brother
.
It
is
further
obiected
,
we
read
that
many
holy
men
in
Scripture
haue
lied
,
as
Abraham
,
Iacob
,
and
many
others
,
and
therefore
a
man
may
sometimes
lie
.
Answer
,
those
lies
of
holy
men
are
recorded
in
Scripture
,
not
for
approbation
,
and
for
our
imitation
that
wee
should
doe
the
like
,
but
as
their
falles
and
infirmities
,
and
that
their
faults
,
and
slidings
must
bee
warnings
to
vs
:
as
Augustine
saith
,
the
fall
of
the
stronger
must
be
a
warning
to
the
weaker
.
Oh
,
but
the
Midwiues
of
Aegypt
saued
the
male
children
aliue
,
Exod
.
1.19
.
and
Rahab
saued
the
spies
,
Iosh
.
2.5
.
by
lying
,
and
they
are
commended
for
so
doing
.
Answer
,
againe
,
the
things
that
they
did
are
commended
,
not
their
manner
of
doing
them
,
that
which
they
did
was
a
fruit
of
faith
,
and
of
the
feare
of
God
,
but
they
failed
in
the
manner
of
doing
it
,
and
their
lying
is
not
approued
,
that
was
their
sinne
.
Happilie
some
may
further
say
,
how
can
faith
,
and
the
feare
of
God
,
and
a
manifest
sinne
,
stand
together
.
Answer
,
faith
,
and
the
true
feare
of
God
,
and
a
continuance
in
any
knowne
sinne
cannot
stand
together
,
but
faith
,
and
the
feare
of
God
,
and
a
manifest
sinne
of
frailtie
may
well
stand
together
:
Wicked
shifts
of
Papists
to
defend
or
to
extenuate
the
sinne
of
lying
.
it
remaines
then
still
a
truth
,
that
all
kind
of
lying
is
euill
,
and
to
bee
put
away
from
vs.
I
might
bend
the
force
of
this
doctrine
against
our
aduersaries
the
Papists
,
who
teach
,
that
euery
kind
of
lie
vsed
in
an
oath
is
mortall
sinne
,
but
out
of
an
oath
,
they
say
,
a
pernicious
lie
onely
is
mortall
,
and
the
officious
,
and
iesting
lie
,
are
veniall
sinnes
,
that
is
,
as
they
say
,
sinnes
besides
the
Law
of
God
,
and
not
contrarie
to
it
,
and
especially
I
might
stand
heere
to
shew
the
wickednesse
of
that
new
tricke
of
Equiuocation
,
whereby
the
Iesuites
thinke
it
lawfull
to
delude
our
Magistrates
beeing
examined
by
them
,
with
their
ambiguous
,
&
indeed
lying
answer
,
The
like
shift
of
the
Familists
.
and
such
a
tricke
also
that
vnreasonable
sect
of
the
familie
of
loue
hath
taken
vp
,
they
vse
so
to
winde
away
with
obscure
and
intricate
termes
when
they
are
examined
,
that
their
heresie
can
hardly
be
found
out
by
their
confession
,
but
I
leaue
the
further
confutation
of
them
to
others
that
haue
done
it
to
very
good
purpose
,
and
consider
wee
,
that
no
kinde
of
lying
can
be
defended
,
no
though
it
might
be
for
the
sauing
of
a
mans
life
,
and
therefore
without
question
,
Reproofe
of
such
as
vse
lying
for
their
owne
aduantage
.
that
kinde
of
lie
hath
no
excuse
or
defence
,
which
is
too
common
in
the
world
,
when
men
lie
for
their
owne
profit
,
and
for
their
owne
aduantage
and
gaine
,
men
commonly
thinke
that
that
gaine
is
sweet
,
and
comes
easily
in
,
that
is
gotten
by
lying
,
but
alas
,
what
sweetnesse
,
or
what
comfort
can
there
bee
in
that
gaine
that
brings
Gods
curse
with
it
,
will
thy
gain
(
if
it
were
)
the
gaining
of
the
whole
world
,
be
able
to
counteruaile
the
high
displeasure
of
God
,
or
the
losse
of
his
fauor
,
together
with
the
forfeiting
of
thine
own
saluation
?
Oh
thinke
on
it
,
and
learne
to
make
conscience
of
lying
,
though
thereby
thou
mightest
gaine
neuer
so
much
,
yea
,
if
the
case
so
stand
,
that
thou
must
either
lie
or
lose
thy
life
,
rather
suffer
thy
life
to
be
taken
from
thee
,
and
that
by
most
cruell
torments
,
then
to
lie
,
and
so
sinne
against
God
:
for
what
will
it
profit
thee
to
prolong
thy
temporall
life
heere
,
and
heereafter
to
lose
life
eternall
,
and
to
hazard
the
state
of
thy
soule
for
euer
?
it
is
an
excellent
speech
of
Augustine
(
saith
hee
)
thou
wilt
make
a
lie
,
least
thou
shouldest
die
,
thou
both
liest
and
diest
too
,
for
while
thou
wouldest
shunne
one
kinde
of
death
which
thou
mayst
deferre
,
but
canst
not
take
away
;
thou
fallest
into
two
,
first
,
dying
in
thy
soule
,
and
then
afterward
in
thy
bodie
,
and
certainely
so
it
is
,
therefore
thinke
on
it
,
and
consider
it
.
Obserue
we
in
the
next
place
,
that
our
Apostle
saith
not
barely
(
lie
not
)
put
away
lying
,
but
hee
addes
further
(
lie
not
one
to
another
)
and
it
is
as
if
he
had
sayd
,
howsoeuer
others
are
deceitfull
in
their
words
one
to
another
,
yet
in
any
case
doe
not
you
beleeuing
Colossians
vse
deceit
,
and
lying
one
to
another
,
from
this
amplification
,
we
may
further
gather
thus
much
.
That
for
one
Christian
to
lie
to
another
,
is
most
odious
,
for
beleeuers
and
professours
of
the
same
faith
,
It
is
most
odious
for
one
Christian
to
lie
to
another
.
to
lie
one
to
another
,
that
is
a
great
and
greeuous
sinne
,
and
that
this
is
the
purpose
of
the
Apostle
,
to
teach
this
poynt
by
this
addition
,
is
cleare
by
his
exhortation
,
Ephes
.
4.25
.
where
hee
saith
,
cast
off
lying
,
and
doth
not
onely
amplifie
that
by
the
contrary
,
speake
euery
man
truth
,
but
hee
addes
further
,
that
heere
though
he
doth
indifferent
terms
,
vnto
his
neighbour
,
and
this
we
find
added
by
the
Lord
himselfe
,
speaking
by
his
Prophet
,
Zecha
.
8.16
.
These
are
the
things
that
ye
shall
doe
,
speake
yee
the
truth
,
not
onely
speake
ye
the
truth
,
but
speake
yee
euery
man
the
truth
vnto
his
neighbour
,
it
is
then
a
cleare
point
,
that
it
is
a
great
and
greeuous
sinne
,
for
one
Christian
,
and
for
one
beleeuer
to
lie
to
another
.
Now
heere
two
questions
offer
themselues
to
bee
discussed
.
The
first
is
this
,
whether
it
be
lawfull
to
lie
to
an
Infidell
,
or
to
one
not
professing
the
same
truth
with
vs.
Answer
,
no
,
it
is
not
lawfull
,
it
is
not
any
respect
either
of
person
or
profession
that
can
qualifie
a
lie
to
make
it
lawfull
.
Some
obiect
and
say
,
that
the
Apostle
in
that
place
,
Ephes
.
4.25
.
vseth
this
reason
,
why
we
should
cast
off
lying
,
because
wee
are
members
one
of
another
now
(
say
they
)
Infidelles
,
and
such
as
are
of
different
religion
from
vs
,
are
not
members
with
vs
of
the
same
bodie
,
therefore
it
seemes
,
that
to
them
wee
may
lawfully
vse
deceite
and
lying
.
Answer
,
that
reason
of
the
Apostle
must
be
conceiued
as
proper
to
beleeuers
&
professors
of
the
Gospell
,
as
binding
them
more
strictly
to
speake
truth
one
to
another
,
but
it
will
not
follow
that
heereby
they
haue
liberty
to
lie
to
others
,
no
,
to
lie
is
euill
,
and
sinfull
to
whomsoeuer
it
bee
,
but
to
lie
to
our
brethren
,
professours
of
the
same
trueth
,
with
vs
,
being
members
of
the
same
bodie
,
is
more
greeuous
then
to
lie
to
others
,
that
is
the
meaning
of
the
Apostle
,
and
so
his
wordes
make
nothing
for
defence
of
lying
to
Infidelles
,
and
to
such
as
differ
from
vs
in
religion
.
The
second
question
is
this
,
whether
it
be
lawfull
sometimes
to
suppresse
the
truth
in
part
,
and
to
conceale
part
of
the
truth
one
from
another
.
To
this
I
answer
,
it
is
not
onely
lawfull
,
but
sometimes
expedient
to
conceale
part
of
the
truth
one
from
another
;
so
as
it
be
without
fraud
or
deceit
,
it
is
neuer
lawfull
to
lie
one
to
another
,
because
that
is
a
negatiue
commandement
and
binds
at
all
times
,
and
to
all
times
,
but
the
other
,
speak
the
truth
one
to
another
,
is
an
affirmatiue
commandement
,
and
bindes
indeede
at
all
times
,
but
not
to
all
times
,
it
may
bee
lawfull
and
expedient
sometimes
to
conceale
part
of
the
truth
one
from
another
,
as
sometimes
charity
requires
that
wee
couer
a
multitude
of
sinnes
,
1
Pet
.
4.8
.
and
the
sinnes
we
our selues
haue
committed
in
secret
,
it
is
lawfull
and
expedient
to
conceale
one
from
another
,
and
not
to
reueale
them
,
vnlesse
it
bee
at
such
times
as
they
lie
heauie
on
our
consciences
,
and
to
such
as
may
minister
councell
,
ease
and
comfort
vnto
vs
,
otherwise
it
is
lawfull
to
conceale
them
from
others
,
because
no
man
ought
to
bring
infamie
vpon
himselfe
,
that
is
a
greater
sinne
,
then
to
bring
infamie
on
others
,
Note
as
any
crime
a
man
commits
against
himselfe
is
more
hainous
then
the
same
crime
against
another
.
Many
other
particular
cases
I
might
lay
downe
wherein
it
is
lawful
,
and
expedient
to
suppresse
and
conceale
the
truth
in
part
one
from
another
.
But
let
this
suffice
for
answere
to
these
two
questions
.
Now
for
vse
of
this
doctrine
deliuered
,
is
it
so
,
that
for
Christians
,
beleeuers
and
professours
of
the
same
truth
,
to
lie
one
to
another
is
a
great
sinne
,
We
that
professe
our selues
Christians
ought
to
be
farre
from
vsing
deceit
and
lying
one
to
another
.
then
farre
be
it
from
euery
one
of
vs
to
vse
deceit
and
lying
one
to
another
,
we
hold
our selues
to
be
true
beleeuers
,
and
we
make
profession
of
the
same
faith
,
and
shall
we
be
found
deceitfull
,
and
liers
one
to
another
?
surely
then
we
dishonour
our
profession
,
yea
,
we
make
it
more
then
manifest
,
that
wee
haue
no
fellowship
with
God
the
father
of
truth
,
nor
with
Christ
his
sonne
,
who
is
trueth
,
nor
with
the
holy
Ghost
,
who
is
the
Spirit
of
truth
,
remember
we
the
Apostles
reason
,
cast
off
lying
,
for
yee
are
members
one
of
another
,
true
beleeuers
are
members
of
that
bodie
whereof
Christ
is
the
head
who
is
trueth
it selfe
,
and
in
whose
mouth
no
deceit
was
found
,
Isa
.
52.9
.
it
is
therefore
monstrous
to
bee
found
liers
vnder
such
an
head
,
and
is
it
lesse
then
monstrous
,
and
dangerous
too
for
one
member
of
the
bodie
to
deceiue
another
?
certainely
no
,
if
the
eye
should
deceiue
the
foote
would
it
not
goe
wrong
both
with
it selfe
,
and
with
the
whole
bodie
?
and
so
is
it
in
the
mysticall
bodie
of
Christ
,
if
one
member
lie
to
another
,
and
deceiue
another
.
Let
vs
then
remember
that
wee
are
members
one
of
anther
,
and
therefore
ought
to
loue
as
the
members
of
one
body
,
and
if
there
be
true
loue
in
vs
,
we
cannot
lie
,
nor
deceiue
one
another
.
Come
we
now
to
that
which
followeth
in
this
verse
(
seeing
that
ye
haue
put
off
the
old
man
with
his
workes
.
Our
Apostle
hauing
ended
his
enumeration
of
the
sins
that
are
to
be
put
away
,
in
these
words
he
goes
on
to
presse
his
former
exhortation
,
tending
to
mortification
,
and
hee
doth
heere
further
vrge
the
beleeuing
Colossians
to
mortifie
,
and
to
put
away
cleane
out
of
sight
the
sinnes
before
named
,
by
an
argument
taken
from
their
regeneration
,
begunne
,
that
seeing
regeneration
,
was
begunne
in
them
,
they
should
goe
on
in
the
same
,
and
mortifie
and
put
away
their
sinnes
.
Now
this
regeneration
begunne
is
layd
forth
by
the
Apostle
in
the
parts
of
it
,
which
are
two
.
The
first
he
cals
a
putting
off
the
old
man
layd
downe
in
this
verse
.
The
second
,
a
putting
on
of
the
new
,
ver
.
10.
which
putting
on
of
the
new
man
,
is
further
described
in
the
words
following
to
the
end
of
verse
11.
Come
we
to
the
words
of
this
verse
,
wherein
is
expressed
the
first
part
of
regeneration
or
sanctification
(
seeing
that
ye
haue
put
off
)
the
originall
worde
is
{αβγδ}
hauing
put
off
,
signifying
that
the
beleeuing
Colossians
,
Interpretation
.
had
already
begunne
to
put
off
the
olde
man
,
and
this
phrase
or
forme
of
speech
(
put
off
)
is
metaphoricall
,
it
is
borrowed
from
vncloathing
the
bodie
,
from
stripping
off
the
apparell
,
to
signifie
the
manner
of
putting
away
,
and
abolishing
of
the
olde
man
,
that
it
is
after
the
manner
of
putting
off
apparell
,
and
by
the
olde
man
in
this
place
,
wee
are
to
vnderstand
the
corruption
of
nature
deriued
from
our
first
Parents
,
which
all
of
vs
haue
drawen
from
Adam
,
by
naturall
generation
,
it
is
vsuall
in
Scripture
to
set
out
this
corruption
vnder
the
name
of
the
olde
man
,
so
calling
it
by
the
name
of
man
,
because
it
reacheth
as
farre
as
any
power
of
part
,
as
anie
facultie
or
ability
of
the
soule
or
body
of
man
,
and
then
giuing
to
it
,
that
Epithite
(
olde
)
because
it
is
as
olde
euen
as
Adam
himselfe
since
his
fall
,
and
sucked
out
off
his
loines
,
and
because
it
is
in
vs
before
the
newe
man
,
wee
haue
it
in
vs
from
our
conception
and
birth
,
wee
receiue
the
new
man
afterward
from
Christ
(
with
his
workes
)
that
is
,
with
manifolde
actuall
transgressions
proceeding
from
that
corruption
both
in
heart
and
life
,
thus
then
briefely
conceiue
these
words
.
Seeing
that
ye
haue
already
begun
to
put
away
and
to
abolish
the
corruption
of
nature
,
spread
ouer
all
the
powers
of
your
soules
,
and
parts
of
your
bodies
,
deriued
from
the
loines
of
your
first
Parents
by
naturall
generation
,
with
manifold
actuall
transgressions
,
issuing
and
proceeding
from
them
.
I
thinke
it
meet
heere
to
answer
two
questions
.
The
first
is
this
,
it
may
be
demanded
when
the
Colossians
begunne
to
put
away
the
corruption
of
nature
.
Answer
,
euen
when
they
first
beleeued
in
Christ
,
for
so
it
is
with
all
true
beleeuers
,
so
soone
as
they
begin
by
faith
to
be
vnited
to
Christ
,
and
to
applie
to
themselues
Christ
crucified
,
they
are
partakers
of
that
power
of
Christ
,
that
sustained
Christ
on
the
crosse
,
euen
the
power
of
his
Spirit
,
and
that
is
effectuall
to
abolish
sinne
in
them
daily
.
The
second
question
is
,
how
farre
foorth
the
beleeuing
Colossians
,
had
abolished
the
corruption
of
nature
.
Answer
,
though
by
the
effectuall
power
of
the
spirit
,
they
had
abolished
that
corruption
in
all
the
powers
of
their
soules
,
yet
not
wholly
,
but
so
as
there
was
a
remainder
of
it
in
all
and
euery
facultie
,
and
power
of
their
foules
which
continued
in
them
till
death
,
though
not
imputed
vnto
them
,
these
two
things
well
conceiued
helpe
much
to
the
true
vnderstanding
of
the
text
.
Now
first
obserue
wee
the
argument
heere
vsed
by
the
Apostle
,
he
brings
an
argument
from
regeneration
,
or
sanctification
,
begunne
to
vrge
the
beleeuing
Colossians
to
put
away
wrath
,
anger
maliciousnesse
,
and
other
sinnes
before
reckned
vp
,
that
seeing
they
had
already
begunne
to
put
away
the
corruption
of
nature
with
the
fruits
of
it
,
they
should
still
goe
on
:
hence
wee
are
plainely
taught
thus
much
.
That
sanctification
,
or
regeneration
begunne
,
must
be
continued
,
Sanctification
or
regeneration
begunne
must
be
continued
.
if
the
worke
of
regeneration
be
once
begun
in
vs
,
we
must
labor
to
continue
it
,
and
daily
more
and
more
to
be
purged
from
sinne
,
and
daily
more
and
more
to
bee
sanctified
,
yea
,
to
feel
the
power
of
the
spirit
daily
subduing
pride
,
selfe-loue
,
vaine-glorie
,
enuy
,
couetousnesse
,
with
a
number
of
such
like
euill
affections
,
that
are
deepely
rooted
in
our
nature
,
it
is
the
exhortation
of
the
Apostle
,
2.
Corinth
.
7.1
.
that
wee
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
and
grow
vp
vnto
full
holinesse
,
in
the
feare
of
God
:
it
is
a
point
no
doubt
well
knowen
to
vs
in
speculation
,
that
we
are
to
goe
on
from
one
degree
of
sanctification
to
another
,
from
one
measure
of
grace
to
another
,
and
therefore
I
forbeare
to
enlarge
the
point
.
Yet
we
haue
need
to
bee
put
in
minde
of
it
,
and
to
bee
stirred
vp
to
the
practise
of
it
,
to
that
end
consider
we
thus
much
,
that
if
grace
grow
not
in
vs
,
Motiues
stirring
vs
vp
to
finde
grace
growing
in
vs
and
if
wee
goe
not
on
from
one
measure
of
grace
to
another
,
certainely
grace
is
not
yet
truely
wrought
in
vs.
Againe
,
howsoeuer
the
gift
of
regeneration
,
the
Spirit
of
grace
can
neuer
be
vtterly
extinguished
and
lost
,
yet
wee
falling
away
from
the
measure
of
grace
receiued
,
wee
therewith
lose
the
comfort
of
that
grace
,
and
the
feeling
of
that
ioy
wee
were
wont
to
finde
in
the
same
,
and
wee
cannot
recouer
it
without
much
sorrowe
and
griefe
of
heart
.
Let
vs
therefore
remember
the
exhortation
of
the
holy
Ghost
.
Reuel
.
22.11
.
he
that
is
holy
,
let
him
bee
more
holy
,
let
vs
not
content
our selues
,
with
the
beginnings
of
grace
and
holinesse
,
but
labour
to
goe
on
in
holinesse
,
expressing
the
same
in
these
words
,
the
Lord
hath
prepared
for
vs
to
walke
in
,
it
will
be
a
comfort
to
vs
in
this
life
,
and
through
Gods
mercy
it
shall
bee
rewarded
with
eternall
glory
in
the
life
to
come
.
Come
we
to
the
words
themselues
,
and
therein
first
obserue
that
phrase
and
forme
of
speech
(
put
off
)
wherein
the
Apostle
sets
downe
the
manner
of
abolishing
the
corruption
of
nature
,
that
it
is
after
the
manner
of
vncloathing
the
body
,
wee
had
the
same
forme
of
speech
,
chap.
2.11
.
whence
wee
noted
that
the
corruption
of
nature
is
not
a
substantiall
thing
as
some
haue
imagined
,
nor
a
corruption
of
the
substance
of
the
soule
,
for
then
could
not
the
soule
be
immortall
,
nor
Christ
haue
taken
mans
nature
without
sinne
,
but
it
is
a
corruption
cleaning
to
the
faculties
,
powers
,
and
affections
of
the
soule
,
and
such
as
may
be
stripped
off
by
the
powerfull
worke
of
the
spirit
of
God
,
this
was
manifested
,
and
vse
made
of
it
,
only
heere
take
notice
of
one
thing
further
from
this
manner
of
speaking
,
in
that
the
corruption
of
nature
,
is
as
a
garment
in
wrapping
the
soule
as
the
apparell
doth
the
body
.
We
are
giuen
to
vnderstand
that
men
vnregenerate
,
and
as
yet
in
their
naturall
corruption
,
Vnregenerate
persons
are
most
odious
and
filthy
in
the
sight
of
God
.
are
most
odious
and
filthie
persons
in
the
sight
of
God
,
they
appeare
before
him
,
in
the
vesture
of
filthinesse
and
corruption
,
vnregenerate
persons
though
their
bodyes
bee
clad
in
silkes
and
veluets
,
and
cloth
of
golde
,
yet
in
their
soules
,
there
is
nothing
to
bee
seene
but
most
loathfull
filthinesse
,
they
are
such
as
the
Lord
speakes
of
,
Ezechiel
,
16.6
.
polluted
in
their
owne
blood
,
and
no
Lazer
,
though
as
full
of
sores
as
Iob
2.7
.
from
the
soule
of
his
foot
,
to
the
crowne
of
his
head
,
is
as
loathsome
in
mans
sight
,
as
an
vnregenerate
person
is
,
in
respect
of
this
naturall
corruption
in
the
sight
of
God
,
for
in
regard
of
that
,
the
Lord
cannot
looke
on
him
but
bee
offended
,
it
carries
in
it
a
guiltinesse
of
Gods
wrath
as
the
Apostle
sayth
,
Ephes
.
2.5
.
vnregenerate
persons
are
children
of
wrath
,
they
haue
in
them
the
image
and
stamp
of
Satan
,
so
as
the
Lord
cannot
beholde
them
but
in
wrath
in
regard
of
their
corruption
.
And
this
ought
to
stirre
vs
vppe
to
consider
,
and
to
examine
in
what
state
wee
stand
,
A
ground
of
examination
&
triall
of
our selues
in
respect
of
the
co●ruption
of
nature
.
whether
yet
our
soules
be
clothed
in
the
lether
coate
of
Adam
,
as
Luther
speakes
,
in
the
leprous
and
mortall
garment
of
naturall
corruption
,
or
no
,
if
our
soules
be
yet
clad
in
the
filthy
rags
of
nature
,
certainely
,
in
respect
of
that
,
wee
are
most
odious
in
the
sight
of
God
,
howsoeuer
our
bodies
are
tricked
and
trimmed
,
yet
wee
carrie
about
the
stampe
of
Gods
wrath
in
our
soules
,
and
as
at
all
times
,
this
is
to
bee
thought
on
,
so
especially
when
wee
come
most
neere
to
the
presence
of
God
,
as
it
were
into
his
chamber
of
presence
,
as
we
doe
when
we
come
to
the
publike
worship
of
God
,
then
we
come
within
compasse
of
the
beautie
of
his
face
,
Psalm
.
27.4
.
Euen
before
the
bright
shining
face
of
the
Lord
,
shining
in
his
ordinances
.
If
we
were
to
come
into
the
presence
of
an
earthly
Prince
,
or
some
great
man
,
we
would
doe
as
Ioseph
did
,
Gen.
41.14
.
when
hee
was
to
goe
before
Pharoh
,
put
of
our
old
cloathes
;
we
know
wee
are
carefull
to
lay
aside
our
old
apparell
,
when
we
come
into
the
publike
assembly
on
the
Sabbath
day
,
and
not
to
come
in
our
old
cloathes
;
and
shal
we
be
so
carefull
in
respect
of
the
cloathing
of
our
bodies
,
and
bee
altogether
carelesse
in
respect
of
the
vesture
of
our
soules
?
Shall
wee
approach
neere
the
glorious
presence
of
God
in
our
olde
rotten
ragges
of
nature
?
In
our
naturall
blindnesse
of
minde
,
and
hardnesse
of
heatt
?
Wee
may
doe
so
for
a
time
,
but
certainely
at
length
the
Lord
will
finde
vs
out
,
and
say
to
vs
as
it
is
.
Matth
.
22.12
.
Friend
,
how
camest
thou
in
hither
,
and
hast
not
on
a
wedding
garment
.
How
wast
thou
so
bold
to
come
in
hither
,
so
neere
my
glorious
presence
in
thy
filthy
ragges
?
And
we
shall
then
be
speachlesse
,
and
not
haue
a
word
to
answer
,
and
we
shall
heare
that
heauy
doome
,
Binde
him
hand
and
foote
,
take
him
away
,
cast
him
into
vtter
darkenesse
,
for
assuredly
the
Lord
will
be
glorified
in
all
that
come
neere
him
,
Leuit.
10.3
.
either
to
their
good
,
and
comfort
which
thou
canst
not
looke
for
comming
in
thy
corruption
,
and
sinnes
,
or
in
their
confusion
;
therefore
remember
that
thou
labour
by
all
good
meanes
to
clense
thine
heart
,
and
to
sanctifie
thy
soule
,
and
as
much
as
possibly
thou
canst
to
put
off
the
corruption
,
and
filthinesse
of
it
,
when
thou
commest
to
compasse
Gods
altar
,
and
to
appeare
before
him
in
the
publike
assembly
.
In
the
next
place
,
obserue
we
,
the
Apostle
sets
downe
the
corruption
of
nature
vnder
the
name
of
the
old
man
,
&
so
he
cals
it
in
other
places
:
now
hence
I
might
stand
to
shew
the
extention
,
and
greatnesse
of
the
corruption
of
nature
,
that
it
is
extended
and
spread
ouer
all
the
powers
of
the
soule
,
and
all
the
parts
and
members
of
the
bodie
,
and
therefore
cald
the
old
man
,
signifying
that
a
naturall
man
is
nothing
else
,
but
as
a
man
compounded
of
corruption
,
and
that
the
corruption
of
nature
is
no
light
,
and
superficiall
thing
:
but
of
these
things
we
haue
spoken
,
Cap.
2.11
.
Onely
one
thing
further
I
will
hence
obserue
,
and
that
is
this
.
In
that
the
corruption
of
nature
is
expressed
vnder
the
name
of
the
old
man
,
we
are
giuen
to
know
,
That
it
is
not
in
vs
as
a
babe
,
it
is
no
tender
weak
thing
,
as
a
little
suckling
,
The
corruption
of
nature
is
not
in
vs
as
a
babe
,
or
as
a
tender
weak
thing
,
but
it
is
strong
and
powerfull
in
vs.
but
it
is
tough
,
and
strong
as
a
man
growne
in
yeeres
,
yea
it
is
strong
and
powerfull
,
euen
in
babes
,
and
sucklings
,
such
as
yet
hang
at
their
mothers
brest
,
though
it
shew
not
foorth
the
strength
of
it
till
afterward
,
and
when
it
comes
to
exercise
the
force
,
it
shewes
it
felfe
no
feeble
and
weake
thing
,
but
of
exceeding
great
strength
,
carrying
to
sin
with
a
violent
course
,
as
any
occasion
is
offered
;
yea
if
it
be
not
restrained
it
carrieth
to
extreame
outrage
in
sinne
,
and
hence
it
is
called
the
Law
of
sinne
,
Rom.
7.23
.
because
as
a
Lawe
it
doth
exercise
power
ouer
all
the
powers
of
the
soule
,
and
parts
of
the
body
;
yea
originall
corruption
is
so
strong
in
vs
by
nature
that
it
takes
occasion
by
that
which
should
be
a
meanes
to
cure
it
,
to
breake
out
,
and
to
shew
it selfe
more
violent
,
as
the
Apostle
shewes
in
his
owne
example
Rom.
7.8.13
.
Now
then
,
this
being
so
,
that
the
corruption
of
nature
is
in
vs
at
the
first
,
as
tough
,
and
strong
as
an
olde
man
,
let
vs
take
heede
wee
suffer
it
not
to
growe
to
a
greater
strength
in
vs
,
We
must
take
heede
we
suffer
not
our
corruption
to
grow
to
a
greater
strength
.
for
then
a
thousand
to
one
wee
shall
neuer
be
able
to
ouercome
it
,
and
this
we
doe
if
wee
suffer
it
to
continue
in
full
strength
not
abated
by
mortification
,
if
thou
vse
not
the
meanes
to
put
off
thy
naturall
blindnesse
of
minde
,
but
still
continue
in
it
,
thy
minde
will
become
more
vncapable
of
any
good
instruction
:
Doe
not
many
aged
persons
finde
this
in
themselues
?
Doe
they
not
find
such
a
dulnesse
of
minde
in
them
,
that
they
sometimes
vtter
it
in
plaine
termes
,
and
say
,
they
are
too
old
to
learne
,
as
much
as
to
say
,
they
are
too
olde
to
bee
good
,
their
blindnesse
is
become
inuincible
;
and
is
it
not
so
in
the
naturall
hardnesse
of
the
heart
?
Is
not
that
much
increased
by
continuance
in
the
same
,
by
the
suggestion
of
Satan
,
by
ill
counsell
,
ill
company
,
by
custome
of
sinne
,
and
by
the
iust
iudgement
of
God
;
so
as
the
meanes
of
mollifying
the
word
,
and
iudgements
of
God
,
become
meanes
of
further
hardening
?
Too
lamentable
experience
shewes
this
to
be
true
,
and
therefore
betimes
grapple
with
that
old
man
,
thine
owne
corruption
,
and
with
speed
vse
the
meanes
that
serue
for
the
mortification
of
it
;
labour
to
beleeue
in
Christ
crucified
,
apply
to
thy
soule
the
word
of
God
,
the
sword
of
the
Spirit
,
for
the
cutting
downe
of
that
corruption
,
if
thou
suffer
it
to
continue
in
thee
,
thou
ioinest
hands
with
the
Deuill
,
and
takest
part
with
thine
own
corruption
,
thy
greatest
enemies
,
and
dost
fortifie
them
against
thy selfe
,
a
thousand
to
one
,
to
the
vtter
ouerthrow
of
thine
owne
soule
.
We
finde
heere
further
added
that
the
beleeuing
Colossians
had
begunne
to
put
off
,
together
with
the
olde
man
,
his
workes
,
(
that
is
)
their
manifold
actuall
sinnes
issuing
out
from
their
naturall
corruption
.
Now
in
that
actuall
sinnes
are
called
(
Workes
)
occasion
is
offered
to
examine
,
whether
actual
sinne
haue
a
positiue
nature
and
being
,
or
no
?
But
that
point
is
more
fit
for
the
Schooles
,
onely
know
we
thus
much
,
that
actuall
sinne
hath
not
a
being
as
a
creature
,
as
a
thing
created
of
God
,
but
onely
as
all
other
actions
of
men
,
or
Angels
,
which
haue
their
being
in
the
doing
,
and
cease
with
the
ende
of
doing
,
and
are
no
creatures
.
Againe
,
in
that
the
Apostle
cals
actuall
sinnes
,
(
workes
of
the
old
man
)
occasion
is
giuen
to
shew
,
that
actuall
sinne
is
a
worke
not
proceeding
from
God
as
it
is
euill
,
but
from
our
owne
corruption
,
and
from
the
Deuill
,
and
therefore
it
is
heere
cald
a
worke
of
the
old
man
,
and
in
other
places
,
the
worke
of
the
Deuill
;
indeed
in
actuall
sinne
the
motion
of
the
body
or
soule
is
from
God
,
for
in
him
we
liue
,
moue
,
and
haue
our
being
,
but
the
euilnesse
of
that
motion
,
by
disposing
,
and
applying
of
it
otherwise
then
wee
ought
,
is
from
the
corruption
that
is
in
vs
,
stird
vp
by
the
Deuill
,
I
will
not
further
stand
vpon
these
points
.
Wee
are
to
marke
that
the
Apostle
doth
conioine
the
putting
off
the
old
man
,
and
the
putting
off
of
his
works
,
and
hence
we
may
raise
this
conclusion
.
That
the
putting
off
the
old
man
,
and
the
putting
off
of
his
workes
euer
goe
together
,
The
abolishment
of
the
corruption
of
nature
,
and
of
the
fruits
of
it
,
euer
goe
together
.
the
abolishment
of
the
corruption
of
nature
,
and
the
abolishment
of
the
fruits
of
that
corruption
(
namely
)
actuall
sinnes
issuing
out
from
thence
are
vndeuided
companions
,
they
euer
go
together
,
Ephes
.
4.22
.
Yea
,
looke
in
what
measure
the
corruption
of
nature
is
abolished
,
and
put
away
,
and
without
doubt
the
fruits
of
it
are
in
like
measure
abolished
.
Hence
it
is
,
that
the
abolishing
of
the
corruption
of
nature
,
is
cald
a
crucifying
of
the
flesh
with
the
sinfull
affections
and
lusts
,
Gal.
5.24
.
and
a
crucifying
of
the
old
man
,
and
a
destruction
of
the
body
of
sinne
,
together
with
a
not
seruing
of
sinne
,
and
not
giuing
the
members
as
instruments
vnto
sinne
,
Rom.
6.6.13
.
And
hence
it
is
,
that
true
beleeuers
are
said
to
be
dead
to
sinne
,
the
corruption
of
nature
beeing
as
it
were
dead
in
them
,
and
not
bringing
foorth
the
actions
of
sin
,
as
it
did
when
it
was
aliue
,
and
in
full
force
,
and
strength
in
them
.
And
this
may
serue
as
a
ground
of
triall
to
euery
one
,
the
corruption
of
nature
it selfe
is
secret
,
Triall
whether
the
corruption
of
nature
be
abolished
,
or
no
?
is
by
the
fruits
of
it
.
and
hidden
,
and
not
so
easily
discerned
,
whether
it
bee
abolished
,
or
no
?
Yet
the
workes
of
it
are
manifest
,
as
the
Apostle
saith
,
Gal.
5.19
.
The
works
of
the
flesh
are
manifest
:
his
meaning
is
,
they
are
manifest
,
not
onely
to
God
,
but
euen
to
men
that
haue
the
light
of
reason
,
and
naturall
conscience
;
therefore
by
the
workes
of
it
trie
thy selfe
,
there
is
no
better
warrant
to
thy
conscience
,
that
the
old
man
is
put
off
,
then
when
thou
findest
his
workes
stripped
off
,
it
is
a
sure
token
that
the
corruption
of
nature
is
wounded
in
thee
,
and
hath
receiued
a
deadly
blow
,
when
it
breakes
not
out
into
those
actuall
sinnes
it
was
wont
in
former
times
,
thou
hauing
still
,
strength
,
abilility
,
oportunity
,
and
meanes
of
committing
the
same
;
yea
though
thy
corruption
be
still
working
in
thee
,
as
it
will
bee
till
death
,
and
sometimes
preuaile
in
bringing
foorth
of
sinne
;
yet
it
is
a
sure
argument
that
it
is
wounded
in
thee
,
when
thou
goest
vntowardly
,
and
like
a
bungler
about
sinne
,
and
as
the
Apostle
saith
,
Rom.
7.15
.
Dost
not
allow
but
hate
that
thou
doest
,
but
on
the
contraries
,
if
the
workes
of
the
olde
man
bee
found
in
thee
,
those
manifest
workes
the
Apostle
reckons
vp
,
Gal.
5.19
.
-
Adulterie
.
-
Fornication
.
-
Uncleanenesse
.
-
Wantonnesse
,
&c.
or
the
like
,
if
there
be
as
the
Apostle
heere
speakes
.
-
Wrath
.
-
Anger
.
-
Maliciousnesse
in
thy
heart
.
-
Cursed
speaking
.
-
Filthy
speaking
.
-
Lying
in
thy
mouth
.
And
if
thou
commit
any
sinne
with
pleasure
,
certainelie
the
old
man
is
yet
liuely
in
thee
,
and
is
in
full
force
and
strength
in
thee
,
and
thou
art
yet
in
the
gall
of
bitternesse
,
and
the
band
of
iniquitie
,
therefore
deceiue
not
thy selfe
,
remember
that
the
putting
off
the
old
man
,
and
the
putting
off
of
his
workes
,
euer
goe
together
,
put
off
the
one
,
and
put
off
the
other
,
hold
on
the
workes
of
the
old
man
,
and
the
old
man
is
not
put
off
,
if
thy
life
be
defiled
with
sin
,
certainely
thy
heart
is
not
cleane
.
VER
.
10.
And
haue
put
on
the
new
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
Come
we
to
the
tenth
verse
,
where
the
Apostle
laieth
foorth
the
other
part
of
regeneration
,
or
sanctification
,
begun
in
the
Colossians
,
in
the
first
words
of
it
:
And
haue
put
on
the
new
.
)
Interpretation
.
The
vnderstanding
of
the
former
words
,
will
leade
vs
to
the
meaning
of
these
,
for
heere
the
Apostle
doth
still
continue
his
Metaphoricall
speech
begun
in
the
verse
before
,
(
Put
on
)
this
phrase
is
taken
from
cloathing
the
bodie
,
from
putting
on
of
a
garment
,
and
to
put
on
a
garment
(
we
know
)
is
to
couer
the
bodie
with
it
,
and
to
apply
it
to
the
body
:
so
that
heereby
is
ment
that
the
beleeuing
Colossians
had
begun
to
couer
themselues
with
the
new
man
,
and
as
neerely
to
apply
him
to
themselues
as
a
garment
(
by
the
new
man
)
we
are
to
vnderstand
that
which
is
contrary
to
the
old
man
(
namely
)
the
image
of
God
renewed
in
true
beleeuers
,
as
the
Apostle
heere
expounds
himselfe
in
the
words
following
,
(
which
is
renewed
)
(
that
is
)
that
new
qualitie
of
inherent
holinesse
that
is
wrought
by
the
Spirit
of
Christ
in
all
his
members
,
which
is
therefore
called
,
-
1
First
,
by
the
name
of
man
because
it
also
reacheth
as
farre
as
any
power
,
or
part
of
soule
,
or
body
.
-
2
And
againe
,
it
is
cald
the
new
man
,
because
we
haue
it
not
by
naturall
birth
but
new
birth
,
by
regeneration
afterward
from
Christ
.
Thus
then
we
are
to
conceiue
these
wordes
(
And
haue
put
on
the
new
)
as
if
the
Apostle
had
said
,
And
haue
begun
to
couer
,
and
to
apply
to
your selues
as
a
garment
,
the
image
of
God
,
euen
that
new
quality
of
inherent
holinesse
,
that
is
wrought
by
the
spirit
of
Christ
in
all
his
members
,
both
in
their
soules
and
bodies
:
the
Papists
would
force
out
of
this
text
,
that
the
iustice
,
A
note
of
the
Papists
wrested
from
this
text
.
or
righteousnesse
by
which
we
stand
iust
in
the
sight
of
God
,
is
a
very
quality
and
forme
,
inherent
in
the
soule
adorning
the
same
,
and
not
onely
Christ
his
righteousnesse
imputed
to
true
beleeuers
,
this
is
their
note
on
this
place
,
but
it
is
most
absurd
,
it
is
cleane
besides
the
purpose
of
the
Apostle
,
he
heere
treats
not
at
a●●
of
iustification
,
either
in
the
sight
of
God
,
or
men
,
but
onely
speakes
of
regeneration
,
or
sanctification
,
setting
that
out
in
the
parts
of
it
,
his
speech
driues
not
at
all
to
iustification
,
it
seemes
they
are
driuen
to
hard
shifts
when
they
seek
to
wrest
this
,
and
like
places
to
fauour
their
deuise
.
Obserue
we
heere
that
the
Apostle
speaking
of
the
regeneration
,
or
sanctification
of
the
beleeuing
Colossians
,
he
sets
it
foorth
in
these
2.
branches
.
-
1
A
putting
off
the
old
man
.
-
2
And
a
putting
on
of
the
new
.
Hence
we
are
taught
thus
much
.
That
true
regeneration
,
True
sanctification
st●nds
both
in
abolishing
the
corruption
of
nature
,
and
also
in
a
renouation
according
to
Gods
image
.
or
sanctification
standeth
in
these
two
things
.
-
1
In
abolishing
the
power
of
nature
in
all
the
powers
of
the
soule
,
and
in
all
the
members
of
the
bodie
.
-
2
And
also
a
renouation
of
them
according
to
the
Image
of
God
.
And
this
we
may
finde
also
plainely
taught
by
the
Apostle
:
Ephes
.
4.22.23.24
.
That
yee
cast
off
concerning
the
conuersation
in
time
past
,
the
old
man
which
is
corrupt
through
the
deceiuable
lusts
,
and
be
renued
in
the
spirit
of
the
minde
,
and
put
on
the
new
man
which
after
God
is
created
in
righteousnes
and
true
holines
.
For
indeed
,
these
are
the
2.
essentiall
parts
of
regeneration
,
or
sanctification
:
mortification
of
the
naturall
corruption
,
and
a
viuification
,
or
quickning
by
grace
;
Note
.
and
howsoeuer
these
two
may
be
distinguished
one
from
the
other
,
yet
they
are
neuer
to
be
separated
,
and
put
asunder
,
if
either
of
these
two
be
wanting
,
there
is
no
true
regeneration
,
or
sanctification
.
And
therfore
deceiue
not
thy selfe
in
respect
of
this
excellent
,
We
must
bee
carefull
to
ioine
mortification
and
viuification
together
.
and
necessarie
dutie
of
regeneration
,
or
sanctification
,
it
is
not
enough
for
thee
to
put
off
the
old
man
,
but
thou
must
also
put
on
the
new
,
it
is
not
sufficient
to
mortifie
the
flesh
,
but
thou
must
also
bee
quickened
in
the
Spirit
.
Happily
some
will
say
,
this
is
a
needlesse
exhortation
,
for
if
the
corruption
of
nature
bee
truely
mortifyed
,
that
mortification
is
wrought
by
the
spirit
of
God
,
and
if
the
spirit
haue
once
wrought
,
that
he
also
will
renew
in
holinesse
after
the
image
of
God
.
Indeed
it
is
true
,
if
the
spirit
haue
beene
effectuall
,
to
the
putting
off
of
the
old
man
in
any
,
he
will
also
bee
effectuall
in
him
to
the
putting
on
of
the
new
;
yet
some
deceiue
themselues
in
respect
of
putting
off
of
the
old
man
,
they
thinke
the
spirit
of
God
hath
beene
effectual
in
them
to
the
putting
off
of
the
old
man
,
when
indeed
it
is
not
so
,
as
when
their
corruption
of
nature
is
onely
limited
,
or
kept
in
by
restraining
grace
,
they
are
not
naturally
disposed
,
or
inclined
to
some
enormous
sinne
,
they
haue
been
ciuilly
trained
vp
,
and
so
they
are
brought
to
a
kinde
of
harmelesnesse
,
and
ciuilitie
,
and
therein
they
please
themselues
,
as
if
the
spirit
of
God
had
been
effectuall
in
them
to
the
putting
off
of
the
old
man
,
to
such
is
my
exhortation
directed
;
and
we
are
euery
one
of
vs
to
take
heede
of
this
deceit
,
for
this
indeed
is
to
deceiue
our
own
soules
,
if
thou
wouldest
bee
sure
,
that
the
spirit
of
God
hath
wrought
in
thee
an
abolishment
,
or
a
wounding
of
thy
naturall
corruption
,
then
looke
thou
finde
in
thee
an
answerable
measure
of
holinesse
,
that
is
an
infallible
note
that
the
spirit
of
God
hath
wrought
in
thee
to
the
putting
off
of
the
old
man
,
and
that
thou
art
truely
regenerate
,
and
sanctified
.
Doe
not
thou
therefore
content
thy selfe
with
thy
abstaining
from
grosse
sinnes
,
or
with
thy
harmlesse
disposition
,
and
therein
blesse
thy selfe
,
but
if
thou
wouldest
haue
the
comfort
of
true
sanctification
sealed
vp
to
thine
owne
soule
,
then
neuer
rest
till
thou
finde
a
new
quality
of
grace
,
and
holinesse
wrought
in
thee
,
and
remember
the
wordes
of
the
Holy
Ghost
,
Hebrewes
.
12.14
.
Without
holinesse
thou
shalt
neuer
see
God
to
thy
comforte
.
The
next
thing
we
are
to
marke
is
the
phrase
heere
vsed
by
the
Apostle
(
put
on
)
whereby
he
doth
intimate
vnto
vs
that
inherent
holinesse
wrought
in
true
beleeuers
,
is
as
a
godly
garment
or
glorious
ornament
,
and
beeing
as
a
garment
it
is
not
essentiall
,
as
some
haue
imagined
,
(
but
that
onely
by
the
way
)
hence
wee
may
gather
.
That
such
as
haue
put
on
the
new
man
,
such
as
are
clad
with
the
habit
of
inherent
holinesse
are
glorious
in
the
sight
of
God
,
Such
as
are
clad
with
the
habit
of
inherent
holinesse
are
glorious
in
Gods
sight
.
they
are
seene
of
him
apparelled
with
that
which
is
indeede
gratious
and
pleasing
in
his
sight
,
and
though
it
be
somewhat
spotted
by
the
flesh
,
as
the
best
inherent
holines
is
,
yet
it
is
accepted
of
him
in
his
sonne
,
&
that
they
are
thus
glorious
the
Apostle
Peter
hath
made
it
most
plaine
1.
Peter
.
4
,
14.
hee
there
saith
,
that
the
spirit
of
glory
resteth
on
them
,
how
then
should
they
not
bee
most
glorious
,
and
the
Prophet
Isay
speaking
of
them
saith
,
Isay
4.5
.
that
vpon
all
the
glory
shall
be
a
defence
)
and
thus
also
the
Lord
himselfe
speaks
of
his
people
,
Isay
43.4
.
thou
wast
pretious
in
my
sight
and
honourable
.
Now
the
consideration
of
this
ought
to
stirre
vs
vp
to
a
speciall
care
of
inward
holinesse
,
that
our
soules
may
be
inuested
with
the
new
man
,
with
the
grace
of
sanctification
,
We
are
to
bee
stirred
vp
to
a
speciall
care
of
inward
holinesse
.
that
so
the
eye
of
the
Lord
may
bee
pleased
in
looking
on
vs
,
and
we
accepted
through
his
sonne
in
his
sight
,
it
is
the
fashion
of
too
many
in
the
world
,
to
spend
much
time
,
and
to
take
great
paines
in
trimming
vp
the
body
,
yea
some
are
afraid
of
nothing
more
then
of
inward
grace
and
holinesse
,
because
it
would
crosse
their
pride
,
and
forbid
the
nice
dames
of
this
age
to
make
idols
of
their
bodies
,
and
to
bestow
so
much
time
in
tricking
themselues
,
with
prancking
and
painting
,
they
thinke
not
on
that
exhortation
of
the
Apostle
,
1.
Pet
.
3.4
.
but
let
vs
thinke
on
it
,
and
remember
it
,
that
is
the
hid
man
of
the
heart
,
that
is
a
thing
much
set
by
before
God
,
and
let
vs
take
paines
for
that
,
and
know
it
is
not
either
strength
of
bodie
,
eloquence
of
tongue
,
sharpnesse
of
wit
,
beauty
of
face
,
or
any
other
externall
thing
,
or
common
gift
of
God
,
that
is
,
pleasing
vnto
him
vnlesse
it
be
sanctified
,
labour
therefore
for
holinesse
and
sanctification
,
that
giues
an
honour
to
all
inferiour
gifts
,
and
by
that
through
Christ
thou
mayst
appeare
glorious
,
and
most
pleasing
in
the
sight
of
the
highest
Maiesty
,
whom
thou
shouldest
seeke
to
please
aboue
all
the
world
.
Note
one
thing
further
;
In
that
the
Apostle
sets
out
inward
sanctification
to
be
a
putting
on
of
the
new
man
,
we
may
conclude
.
That
true
sanctification
is
entire
,
it
is
in
all
the
powers
of
the
soule
,
True
sanctification
is
found
in
all
the
powers
of
the
soule
.
it
is
a
putting
on
of
a
perfect
whole
man
with
all
his
parts
,
and
indeede
if
the
spirit
worke
powerfully
in
vs
,
he
workes
on
all
the
powers
of
the
soule
;
sanctifying
grace
is
neuer
effectuall
in
one
faculty
,
and
not
in
another
.
Therfore
let
no
man
thinke
that
he
is
truly
sanctified
,
because
happily
he
is
enlightned
,
We
are
not
to
thinke
our selues
sanctified
because
wee
are
enlightned
.
and
hath
a
knowledge
of
the
mysteries
of
the
Gospell
,
when
notwithstanding
he
is
carried
away
with
some
inordinate
lust
and
affection
.
Iudas
was
a
man
that
had
great
knowledge
,
no
question
Christ
taught
him
many
good
things
,
and
hee
taught
others
,
yet
was
he
a
man
vnsanctified
,
therefore
deceiue
not
thy selfe
,
and
remember
that
true
sanctification
is
entire
,
euen
of
all
the
powers
of
the
soule
,
and
is
in
euery
part
and
member
of
the
body
.
Now
come
we
to
the
words
following
(
which
is
renued
in
knowledge
after
the
image
of
him
that
created
him
.
Our
Apostle
hauing
layd
foorth
the
second
part
of
regeneration
,
or
sanctification
begunne
in
this
life
,
to
bee
a
putting
on
of
the
new
man
in
these
words
,
hee
goes
on
further
to
describe
the
new
man
,
and
his
description
is
continued
to
the
end
of
the
next
verse
.
In
that
part
of
the
description
of
the
new
man
that
is
expressed
in
the
words
of
this
verse
,
wee
haue
these
things
layd
before
vs
:
-
1.
First
,
the
generall
frame
,
or
making
of
the
new
man
,
that
he
is
a
man
renued
.
-
2.
Secondly
,
wherein
that
renouation
,
or
new
making
more
specially
consisteth
,
namely
,
in
knowledge
.
-
3.
And
thirdly
,
after
what
forme
or
fashion
,
in
what
manner
he
is
renued
in
knowledge
,
and
that
is
after
the
image
of
God
,
who
is
here
set
out
to
be
the
creator
of
him
,
wherin
is
also
implied
what
kind
of
renouation
it
is
,
that
it
is
a
recreation
,
euen
a
new
creation
.
Wee
must
stand
a
while
to
open
the
meaning
of
the
words
(
which
)
that
is
,
Interpretation
.
which
new
man
(
is
renued
)
the
Apostle
heere
speakes
of
the
time
present
,
signifying
a
continuall
action
as
if
hee
had
sayd
,
which
is
begunne
to
be
renued
,
and
is
daily
more
and
more
renued
,
now
the
word
both
the
originall
,
and
the
English
word
(
renued
)
signifie
(
as
we
know
)
to
make
a
thing
new
againe
,
to
restore
a
thing
antiquated
and
deformed
to
the
ancient
forme
,
and
beauty
,
and
heere
in
the
Apostle
had
an
eye
to
that
created
holinesse
,
that
was
in
man
before
his
fall
,
and
so
his
meaning
is
,
which
new
man
is
restored
to
his
ancient
forme
,
and
beauty
which
he
had
in
the
state
of
innocency
before
the
fall
(
in
knowledge
)
or
into
knowledge
,
the
word
heere
translated
(
knowledge
)
doth
properly
signifie
acknowledgement
,
and
so
the
Apostles
meaning
is
into
an
acknowledgement
,
or
into
an
effectuall
knowledge
of
God
,
of
his
will
reuealed
,
and
of
that
which
is
to
bee
knowne
and
acknowledged
of
true
beleeuers
:
after
the
image
of
him
that
created
him
(
that
is
)
after
the
image
of
God
,
and
for
the
better
vnderstanding
of
these
words
,
wee
must
know
that
the
image
of
God
in
man
generally
taken
,
is
a
conformity
or
likenesse
of
man
to
God
,
as
Moses
brings
in
the
Lord
speaking
.
Gen.
1.26
.
Let
vs
make
man
in
our
image
according
to
our
likenesse
)
and
conformity
,
or
likenesse
to
God
stands
in
two
things
.
In
likenesse
vnto
him
-
1.
In
happinesse
.
-
2.
In
holinesse
.
The
first
of
those
is
not
heere
meant
,
but
onely
the
second
:
for
so
the
Apostle
teacheth
plainely
:
Ephes
.
4.24
.
put
on
the
new
man
,
which
after
God
(
that
is
)
in
Gods
image
is
created
in
righteousnesse
,
and
true
holinesse
,
so
then
this
is
the
meaning
of
the
Apostle
,
that
the
new
man
is
renued
in
such
manner
as
is
effectuall
to
a
conformity
or
likenesse
with
God
in
holinesse
(
that
created
him
)
those
words
intimate
thus
much
,
that
the
new
man
is
as
a
new
creature
of
God
,
thus
then
we
are
to
conceaue
these
words
(
which
is
renued
in
knowledge
after
the
image
of
him
that
created
him
)
as
if
the
Apostle
had
said
.
Which
new
man
is
daily
restored
to
his
ancient
forme
and
beauty
euen
into
an
acknowledgement
of
God
,
of
his
will
reuealed
,
and
of
that
which
is
to
bee
knowne
and
acknowledged
of
euery
true
beleeuer
,
yea
into
a
knowledge
in
such
manner
as
is
effectuall
to
a
conformity
or
likenesse
with
God
in
holinesse
,
which
new
man
the
Lord
hath
framed
in
you
as
a
new
creature
.
We
are
heere
in
the
first
place
to
marke
,
that
the
Apostle
in
describing
the
new
man
,
saith
hee
is
a
man
renued
,
a
man
made
new
againe
giuing
vs
to
vnderstand
.
That
the
new
man
heer
spoken
of
(
that
is
)
the
quality
of
inherent
holines
,
or
the
image
of
God
,
is
not
now
simply
new
,
but
was
once
made
before
,
Inherent
holinesse
or
Gods
image
now
in
man
was
in
man
once
before
and
is
now
renued
in
him
.
and
was
in
man
once
before
,
as
it
was
indeed
in
the
first
creation
,
and
that
beeing
once
made
,
and
once
in
man
before
it
was
lost
,
as
it
was
by
the
fall
of
man
,
these
are
things
agreed
vpon
,
euen
betweene
vs
and
the
Papists
,
though
they
dissent
from
vs
in
the
manner
of
the
being
of
Gods
image
in
Adam
,
and
say
,
it
was
in
him
meerly
a
supernaturall
gift
,
and
we
on
the
contrarie
,
a
naturall
gift
.
I
will
not
dispute
that
question
,
but
rather
answer
another
question
arising
from
hence
,
in
that
the
image
of
God
was
once
in
man
,
but
lost
by
the
fall
of
man
,
it
may
be
demanded
.
How
farre
foorth
the
image
of
God
touching
holinesse
,
was
lost
by
the
fall
of
Adam
.
Answer
,
the
image
of
God
in
respect
of
true
knowledg
&
holines
,
was
vtterly
lost
,
yet
some
shadow
of
it
is
still
remaining
,
Some
shadow
of
Gods
image
is
still
remaining
in
man
.
there
is
a
remnant
of
knowledge
in
the
minde
of
man
,
there
is
a
light
of
nature
,
and
certaine
generall
motions
of
God
,
as
that
there
is
a
God
,
and
that
he
is
a
punisher
of
euill
doers
,
and
certaine
motions
of
good
and
euill
,
right
and
wrong
,
equity
and
truth
,
the
Apostle
saith
,
Rom.
1.19.20
.
that
the
Heathen
came
to
know
Gods
eternall
power
and
Godhead
by
consideration
of
the
creatures
,
their
vnderstanding
did
gather
by
the
sight
of
the
creatures
,
that
there
was
a
God
,
and
a
powerfull
God
,
there
is
also
a
remnant
of
Gods
image
in
the
will
and
conscience
of
man
,
the
Apostle
sayth
also
.
Rom.
2.15
.
the
Gentiles
did
shew
the
effect
of
the
Law
written
in
their
hearts
,
their
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
,
so
then
there
is
a
remainder
of
the
image
of
God
in
man
,
yet
that
is
not
able
to
make
man
holy
,
no
not
in
part
,
it
is
like
to
a
dead
childe
,
wherein
happily
a
man
may
discerne
the
likenesse
of
the
father
,
yet
is
it
but
a
loathsome
rotten
carcasse
,
so
it
is
in
the
image
of
God
remaining
in
man
,
it
is
onely
left
as
a
monument
of
that
image
that
once
was
in
man
,
and
to
leaue
men
without
excuse
,
Rom.
1.20
.
And
therefore
let
this
bee
the
vse
wee
make
of
it
,
let
vs
learne
that
there
is
in
all
of
vs
by
nature
sufficient
knowledge
,
There
is
in
euery
man
by
nature
sufficient
knowledg
to
leaue
him
without
excuse
and
to
condemn
him
though
not
to
make
holy
,
and
to
saue
vs
,
yet
to
leaue
vs
without
excuse
,
and
to
condemne
vs
,
do
not
thou
think
it
will
stand
for
a
good
plea
at
the
day
of
iudgement
,
that
thou
neuer
knewest
letter
,
that
which
many
ignorant
persons
now
plead
for
themselues
,
to
excuse
their
grosse
and
wilfull
ignorance
,
that
forsooth
they
are
not
booke-learned
,
will
not
then
stand
them
in
steed
,
no
,
no
,
thou
hast
knowledge
enough
within
thee
to
leaue
thee
inexcusable
,
at
the
day
of
iudgement
,
and
then
to
make
thy
damnation
iust
,
the
Lord
will
not
then
hold
thee
excused
for
thine
ignorance
,
there
is
left
in
thee
a
light
of
nature
sufficient
to
condemne
thee
,
yea
thou
liuing
in
the
bosome
of
the
Church
,
and
vnder
the
meanes
of
further
inlightning
,
and
thou
not
profiting
by
the
meanes
to
thy
illumination
,
and
to
the
renouation
of
the
image
of
God
in
thy
minde
in
some
measure
,
but
going
on
in
thy
blindnes
&
ignorance
,
surely
the
more
iust
,
&
the
deeper
shal
be
thy
condemnation
The
next
thing
we
are
to
marke
is
this
,
that
the
Apostle
saith
the
new
man
is
a
man
renued
in
knowledge
,
that
the
new
man
is
a
man
restored
to
his
auncient
forme
,
and
beauty
,
first
in
knowledge
,
hence
wee
may
take
vp
this
conclusion
.
That
the
first
thing
wrought
in
such
as
are
truly
renued
by
the
spirit
of
God
,
is
illumination
of
mind
,
in
renouation
according
to
the
image
of
God
,
Illumination
of
mind
is
the
first
thing
that
is
wrought
in
them
that
are
truly
renued
according
to
Gods
image
.
the
spirit
of
God
doth
first
inlighten
the
mind
,
and
indue
the
minde
with
knowledge
of
God
,
of
his
will
,
and
of
all
things
that
ought
to
bee
knowne
:
Rom.
12.2
.
Our
Apostle
perswading
the
Romans
to
a
transformation
,
and
change
,
he
doth
instance
in
this
,
that
is
,
and
principally
that
they
should
be
renued
in
their
minds
,
be
changed
by
the
renuing
of
your
mind
,
and
so
likewise
Ephes
.
4.
hauing
bidden
the
Ephesians
cast
off
the
old
man
,
verse
23.
hee
saith
,
and
bee
renued
in
the
spirit
of
your
minds
.
The
reason
of
this
,
that
in
our
renouation
,
the
spirit
doth
first
enlighten
the
minde
,
is
plaine
.
Namely
this
,
because
illumination
of
the
minde
with
true
knowledge
of
God
,
of
his
will
,
and
of
things
that
ought
to
be
knowen
,
is
the
beginning
of
all
the
rest
of
mans
holinesse
,
and
according
to
the
measure
of
renued
knowledge
,
there
followes
a
measure
of
holinesse
in
all
the
faculties
of
the
soule
,
and
in
the
whole
man
.
And
let
this
be
thought
on
,
to
this
purpose
,
is
it
so
that
illumination
,
enlightning
of
the
minde
with
true
knowledge
,
Where
there
is
no
knowledge
of
God
nor
of
things
needfull
to
be
knowen
there
is
no
true
holinesse
.
is
the
first
worke
of
the
spirit
,
in
such
as
are
renued
,
certainely
then
where
there
is
not
knowledge
of
God
,
and
of
his
will
reuealed
,
and
of
things
needfull
to
be
knowen
in
some
measure
,
there
is
no
new
man
,
no
spirit
,
but
onely
the
old
man
,
and
the
flesh
which
cannot
enter
into
Gods
Kingdome
,
where
there
is
no
knowledge
,
but
blindnesse
and
ignorance
,
there
is
no
dram
of
true
holinesse
,
ignorant
persons
may
say
(
as
they
vse
to
doe
,
and
sooth
vp
themselues
,
and
stand
at
defiance
with
them
that
shall
charge
them
to
the
contrary
)
that
they
loue
God
,
they
trust
in
him
,
and
they
feare
him
,
but
indeed
they
haue
none
of
these
things
in
them
,
it
is
not
possible
that
a
man
should
loue
or
feare
God
,
or
haue
true
hope
and
confidence
in
him
,
who
knowes
him
not
in
his
mercy
,
loue
,
goodnesse
,
truth
,
power
,
iustice
,
&
in
the
rest
of
his
attributes
,
these
2.
things
follow
close
one
vpon
another
,
&
euer
go
together
.
-
1.
An
ignorant
minde
,
and
-
2.
A
sinnefull
heart
.
And
certainely
,
a
man
without
knowledge
,
is
euer
a
man
without
grace
,
I
haue
warrant
from
the
Apostle
so
to
speake
,
hee
hath
coupled
them
together
,
Ephes
.
4.18
.
strangers
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
ignorance
makes
men
strangers
from
the
life
of
God
,
ignorant
persons
haue
no
manner
of
spirituall
life
in
them
,
let
then
the
Papists
magnifie
ignorance
as
a
mother
of
deuotion
,
but
let
vs
know
,
that
to
be
in
ignorance
,
is
a
gracelesse
condition
,
and
let
it
cause
as
many
as
finde
themselues
in
that
state
,
to
hasten
out
of
it
,
it
is
a
fearefull
condition
that
ignorant
persons
are
in
,
doest
thou
not
yet
know
God
,
as
he
hath
made
himselfe
known
in
his
word
,
art
thou
not
acquainted
with
his
properties
,
with
his
actions
and
attributes
,
as
with
his
truth
,
iustice
,
power
,
mercy
,
and
the
like
,
as
they
are
reuealed
in
his
word
?
are
these
things
strange
vnto
thee
?
certainely
,
then
the
spirit
of
God
hath
not
yet
begunne
to
worke
in
thee
,
thou
hast
yet
no
dramme
of
sanctifying
grace
,
thou
art
yet
in
thy
naturall
state
,
and
so
vnder
the
wrath
of
God
,
and
subiect
to
the
curse
of
God
,
therefore
if
thou
tender
the
good
of
thine
owne
soule
,
neuer
rest
till
thou
find
thy selfe
in
some
measure
enlightned
,
and
to
that
end
,
be
diligent
in
hearing
,
reading
,
and
meditating
,
in
the
word
of
God
,
and
vse
all
other
meanes
with
care
,
and
conscience
that
serue
to
that
purpose
.
Heere
further
,
in
that
the
new
man
is
renued
,
first
,
in
knowledge
;
the
question
may
bee
,
how
farre
foorth
true
beleeuers
are
renued
,
in
respect
of
the
knowledge
of
God
,
and
of
good
things
.
Answer
,
onely
in
part
,
not
perfectly
in
the
time
of
this
life
,
therefore
the
Apostle
heere
speaks
in
the
time
present
,
and
to
this
agrees
that
1.
Cor
.
13.9
.
We
know
in
part
,
and
this
may
serue
to
settle
our
mindes
in
regard
of
the
manifold
doubts
and
controuersies
that
are
in
the
Church
and
may
teach
vs
not
to
maruell
,
though
men
of
singular
wits
,
deepe
iudgement
,
great
reading
(
admit
that
to
bee
sanctified
)
doe
not
see
all
truth
,
but
haue
their
errours
,
we
must
remember
that
the
spirit
of
God
doth
not
renue
mens
mindes
,
or
giue
knowledge
of
God
,
and
of
good
things
perfectly
in
the
time
of
this
life
,
but
so
far
forth
only
as
is
needfull
for
th●
good
of
Gods
children
.
Obserue
yet
further
,
our
Apostle
saith
,
the
new
man
is
renued
,
in
knowledge
,
or
acknowledgement
,
in
such
manner
as
is
effectuall
to
a
conformity
,
or
likenesse
with
God
in
holiness
.
Hence
we
are
taught
.
That
true
illumination
,
and
sanctified
knowledge
cannot
be
seuered
from
further
holinesse
in
will
,
in
affections
,
Sanctified
knowledge
cannot
be
seuered
from
further
holinesse
.
and
indeed
,
in
the
whole
man
,
and
this
is
cleare
from
that
place
.
Rom.
12.2
.
Be
yee
changed
by
the
renuing
of
your
minde
,
that
yee
may
prooue
what
is
the
good
will
of
God
,
and
acceptable
,
and
perfect
,
(
that
is
)
approue
,
loue
,
and
obey
the
good
will
of
God
.
And
the
reason
of
this
is
,
because
the
worke
of
Gods
Spirit
can
neuer
be
frustrate
,
he
neuer
workes
in
vaine
,
but
alwaies
attaines
the
end
of
his
working
;
now
the
ende
of
special
illumination
,
and
of
sanctified
knowledge
wrought
by
the
Spirit
of
God
,
is
the
restauration
of
the
will
to
some
measure
of
liberty
in
good
things
,
and
that
there
may
bee
a
conformity
to
God
,
in
holinesse
in
the
whole
man
,
and
therefore
true
illumination
can
neuer
bee
seuered
from
further
holinesse
in
the
will
,
and
in
all
other
powers
of
the
soule
.
Now
happily
some
may
demand
,
what
I
meane
by
true
illumination
and
sanctified
knowledge
,
are
not
all
these
truly
enlightned
,
who
haue
knowledge
of
the
word
of
God
wrought
in
them
by
the
spirit
of
God
.
For
answer
to
this
,
we
must
know
,
that
there
are
two
sorts
of
knowledge
of
the
word
of
God
,
and
both
wrought
in
the
minde
by
the
spirit
of
God
.
One
generall
,
and
Historicall
which
is
onely
a
bare
conceiuing
of
the
sense
,
and
mening
of
the
word
,
and
such
knowledge
may
be
ioined
with
Atheisme
,
vnbeleefe
,
and
sinne
.
The
other
is
speciall
,
and
experimentall
knowledge
,
and
that
is
a
particular
acknowledgement
,
and
perswasion
of
the
truth
of
the
whole
word
of
God
,
a
beleeuing
knowledge
,
and
that
cannot
bee
disioined
from
good
affections
,
it
is
not
possible
that
any
should
in
truth
acknowledge
that
God
is
true
in
his
word
,
merciful
,
bountifull
,
and
iust
,
and
not
be
affected
to
him
accordingly
,
and
that
is
the
knowledge
I
speake
of
.
And
for
vse
of
this
point
,
hence
take
we
notice
whence
it
comes
to
passe
,
that
many
knowing
much
,
yet
answere
not
their
knowledge
in
a
measure
of
holinesse
,
heere
is
the
reason
,
their
knowledge
is
not
sanctified
,
Many
know
much
and
yet
answer
not
their
knowledge
in
a
measure
of
holinesse
because
their
knowledge
is
not
sanctified
.
they
know
,
but
do
not
acknowledge
the
truth
of
Gods
will
reuealed
,
they
are
like
hard
vessels
of
stone
,
that
hold
sweet
water
,
and
yet
are
not
sweetned
by
it
,
their
mindes
hold
a
fleeting
knowledge
of
God
,
and
of
his
will
,
but
are
not
thereby
bettered
,
and
indeed
,
many
times
men
by
their
generall
knowledge
become
much
more
obstinate
in
sinne
,
then
they
that
are
altogether
ignorant
:
why
doth
not
our
knowledge
of
Gods
iudgements
often
senee
,
and
of
his
mercies
continued
vnto
vs
,
worke
in
vs
a
loathing
of
sin
,
and
a
loue
of
holinesse
?
Surely
,
heere
is
the
cause
our
knowledge
is
a
meere
speculation
,
and
not
a
feeling
knowledge
,
we
subscribe
not
in
our
hearts
to
the
manifest
truth
of
Gods
iustice
and
mercy
;
we
must
therefore
labour
not
onely
to
abound
in
knowledge
,
but
in
spirituall
sense
and
feeling
of
that
wee
doe
know
,
as
we
are
taught
,
Phil
.
1.9
.
Taste
and
see
how
gracious
the
Lord
is
,
saith
Dauid
,
Psalm
.
348.
Not
onely
see
,
and
vnderstand
the
goodnesse
of
God
,
Note
.
but
taste
,
and
feele
the
sweetnesse
of
his
mercy
.
Illumination
not
sanctified
may
be
in
the
reprobate
,
yea
in
the
Deuill
himselfe
;
therefore
let
vs
labour
for
sanctified
knowledge
,
and
let
vs
pray
to
God
that
together
with
the
knowledge
of
his
will
,
he
will
giue
vs
the
stength
of
his
grace
,
that
our
illumination
,
and
knowledge
may
be
effectuall
,
and
powerfull
to
worke
in
our
wils
,
affections
,
and
whole
man
,
the
like
measure
of
holinesse
.
Gods
image
mage
in
man
standeth
in
a
conformity
with
God
in
true
knowledge
and
holinesse
.
Now
further
,
in
that
the
Apostle
doth
thus
describe
the
new
man
,
to
bee
a
man
renewed
into
acknowledgement
,
euen
to
a
conformity
,
and
likenesse
with
God
in
holinesse
,
we
may
easily
see
what
is
the
likenesse
of
God
in
man
,
wherein
it
consisteth
(
namely
in
conformity
,
and
likenesse
with
God
in
true
knowledge
and
holinesse
.
The
image
of
God
consisteth
not
in
the
naturall
substance
,
or
faculties
of
the
soule
,
or
the
abilities
of
it
,
(
for
then
wicked
men
haue
still
the
image
of
God
in
them
,
and
the
Lord
sending
their
soules
to
hel
he
condemnes
his
owne
image
)
but
in
spirituall
gifts
,
in
wisdome
,
and
iustice
,
in
true
knowledge
,
holinesse
,
and
righteousnesse
,
which
were
in
man
before
the
fall
by
creation
,
and
now
since
the
fall
are
wrought
in
man
,
euen
in
such
as
are
renewed
by
grace
,
this
text
together
with
that
Ephes
.
4.24
.
makes
this
a
cleare
point
;
I
onely
note
it
in
a
word
,
to
shew
the
weakenesse
of
that
argument
of
the
Papists
,
which
they
vse
to
bring
from
Gods
image
in
man
,
to
prooue
it
lawfull
to
make
an
image
of
God
.
For
thus
they
reason
,
man
(
say
they
)
beares
the
image
of
God
,
but
we
may
make
the
image
of
man
,
The
weaknes
of
that
popish
argument
from
Gods
image
in
man
to
proue
it
lawfull
to
make
an
image
of
God
,
discouered
.
therefore
we
may
make
the
image
of
God
:
a
meere
shift
if
wee
rightly
vnderstand
wherein
the
image
of
God
consisteth
,
we
shall
easily
see
thorow
this
argument
,
and
discerne
it
to
bee
but
a
cauill
,
for
that
wherein
man
is
like
to
God
is
spirituall
,
and
inuisible
,
and
therefore
cannot
bee
deciphered
by
a
visible
image
.
Oh
,
but
(
say
they
)
though
God
the
Father
,
or
the
holy
Ghost
cannot
be
pictured
,
yet
God
the
Sonne
,
he
being
not
onely
God
,
but
man
also
,
he
may
.
I
answer
them
,
there
cannot
possibly
be
made
an
image
of
whole
Christ
,
for
Christ
is
both
God
,
and
man
,
and
the
maine
thing
that
makes
him
Christ
,
is
his
Godhead
,
which
can
no
way
be
resembled
,
and
so
there
cannot
be
made
an
image
of
Christ
without
leauing
out
that
which
chiefly
makes
him
Christ
(
namely
)
his
Godhead
,
if
we
desire
to
see
a
liuely
image
of
Christ
,
and
to
see
it
to
our
comfort
,
let
vs
then
looke
on
him
in
the
preaching
of
the
Gospell
,
and
administation
of
the
Sacraments
:
if
there
wee
see
him
,
we
shall
haue
comfortable
fellowship
,
and
communion
with
him
.
Looke
we
yet
a
little
further
on
this
description
,
in
that
the
Apostle
calles
a
renouation
in
knowledge
,
and
true
holinesse
,
a
renouation
after
the
image
of
God
,
or
a
renouation
to
a
likenesse
with
God
,
heereby
is
further
discouered
.
Who
amongst
men
are
most
like
to
God
,
and
what
men
do
most
of
al
resemble
him
(
namely
)
such
are
most
renued
in
knowledge
,
and
in
true
holines
,
Such
men
as
are
most
renewed
in
knowledge
and
true
holinesse
,
are
most
like
to
God
.
&
righteousnes
,
we
must
vnderstand
this
of
meere
men
;
for
Christ
God
and
man
,
is
in
more
speciall
maner
the
image
of
his
father
,
as
we
haue
it
,
Cap.
1.15
.
He
is
the
eternall
Sonne
of
God
,
and
so
his
most
absolute
and
perfect
essentiall
image
,
and
in
him
as
he
is
God
manifested
in
the
flesh
,
God
incarnate
,
doth
God
manifest
himselfe
to
bee
most
wise
,
most
iust
,
and
mercifull
;
therefore
I
thus
propound
the
point
.
That
such
amongst
men
,
such
as
being
meere
men
are
most
renewed
in
knowledge
,
and
holinesse
,
are
most
like
to
God
,
and
doe
most
resemble
him
,
and
the
ground
of
this
,
may
be
that
we
finde
.
Rom.
8.29
.
Because
they
who
are
renued
in
knowledge
,
and
holinesse
,
are
made
most
like
to
the
image
of
Christ
,
and
beeing
conformed
,
and
made
most
like
to
him
,
who
is
the
perfect
image
of
God
,
they
come
most
neere
to
a
similitude
and
likenesse
with
God
,
though
that
place
doe
chiefelie
driue
at
conformity
with
Christ
,
in
suffering
in
this
life
,
and
so
in
glory
in
heauen
;
yet
it
may
be
also
truely
vnderstood
of
conformity
with
him
in
holinesse
begun
in
this
life
,
to
be
made
perfect
in
the
life
to
come
,
and
so
it
proues
the
point
in
hand
,
that
such
as
are
most
renewed
in
true
knowledge
,
and
true
holinesse
are
most
like
to
Christ
,
and
therefore
doe
most
resemble
God
.
We
find
in
the
Scripture
that
the
Magistrate
is
the
image
of
God
,
in
regard
of
his
eminency
and
authority
ouer
others
,
and
therefore
also
hath
the
name
of
God
put
vpon
him
,
Psalm
.
82.1
.
God
standeth
in
the
assemblie
of
gods
.
And
man
is
the
image
of
God
in
regard
of
his
superiority
ouer
the
woman
,
and
the
whole
family
,
1.
Cor
.
11.7
.
Yet
both
that
Image
of
God
in
the
magistrate
,
and
that
in
the
husband
is
but
an
image
that
is
outward
,
it
is
rather
,
as
I
may
say
,
in
the
garment
,
then
in
the
bodie
;
the
true
and
most
liuely
image
of
God
in
men
in
this
life
,
is
a
renouation
in
knowledge
and
holinesse
,
and
they
that
are
most
tenewed
in
true
knowledge
and
holinesse
,
are
most
like
to
God
.
And
this
may
serue
to
comfort
,
and
cheere
vp
the
hearts
of
all
such
as
are
truely
renewed
in
knowledge
,
and
holinesse
,
Comfort
and
encouragement
to
such
as
are
truely
renued
in
knowledge
and
holinesse
.
and
encourage
them
daily
more
to
be
renewed
;
for
doubtlesse
they
that
beare
the
Image
of
God
in
any
measure
are
deare
to
the
Lord
,
and
the
more
they
are
renewed
according
to
his
image
,
the
more
deare
are
they
to
him
,
as
children
that
most
resemble
their
Father
,
are
most
deare
to
the
Father
,
it
is
the
greatest
ioy
and
pleasure
that
a
man
can
haue
in
any
worldly
thing
to
behold
his
owne
image
in
his
childe
,
and
to
looke
on
his
owne
fauour
,
and
fashions
,
his
owne
countenance
,
and
conditions
in
his
childe
:
so
the
more
a
man
resembleth
God
in
holinesse
,
the
more
is
hee
beloued
of
God
,
and
the
more
deare
to
him
as
being
so
much
liker
to
him
;
yea
there
is
no
comparison
betweene
Gods
delight
in
his
children
,
and
the
delight
that
earthly
parents
take
in
their
children
,
but
onely
for
our
vnderstanding
it
may
thus
bee
deliuered
;
his
loue
to
his
children
,
and
his
delight
in
them
exceeds
the
loue
of
earthly
parents
,
as
farre
as
God
excels
dust
,
and
earth
,
sinne
,
and
corruption
.
And
hence
it
is
,
that
Abraham
is
called
the
friend
of
God
,
Iam
2.23
.
The
Lord
was
delighted
with
him
,
as
one
familiar
friend
is
with
another
;
and
Dauid
a
man
after
Gods
owne
heart
,
Act.
13
,
22.
And
the
Saints
at
Rome
beloued
of
God
Rom.
1.7
.
Howsoeuer
the
goodnes
and
holinesse
of
Gods
children
doe
not
profit
,
Note
.
or
pleasure
the
Lord
(
for
he
stands
in
no
neede
of
it
)
yet
is
it
pleasing
to
him
,
and
not
for
the
merit
of
it
,
but
through
Christ
he
is
delighted
in
the
righteousnesse
of
his
children
.
Psalm
.
147.11
.
And
they
that
are
most
renewed
in
holinesse
according
to
his
image
are
most
deare
and
precious
in
his
sight
,
both
in
life
and
death
.
Let
this
then
comfort
such
as
are
renewed
in
any
measure
according
to
Gods
image
,
and
incourage
them
to
labour
still
more
,
and
more
to
bee
renued
.
Againe
,
for
a
second
vse
of
this
point
,
is
it
so
that
such
as
are
most
renewed
in
true
holinesse
are
most
like
to
God
,
It
is
most
displeasing
to
the
Lord
,
when
such
as
are
most
renued
in
true
holinesse
are
wronged
or
any
way
abused
.
then
certainely
it
must
needes
bee
a
thinge
most
displeasing
to
the
Lord
,
to
doe
them
violence
,
to
offer
them
any
indignity
,
or
any
way
to
abuse
them
;
for
that
abuse
reacheth
to
God
,
whose
image
they
beare
,
to
abase
any
that
carries
about
the
least
stamp
of
Gods
image
,
is
no
doubt
a
great
sinne
,
but
to
abuse
them
,
in
whom
there
is
a
liuely
and
large
impression
of
it
,
in
whom
a
man
may
discerne
euident
tokens
of
Gods
image
renewed
,
that
is
without
question
,
a
greeuous
sinne
,
and
highly
displeasing
to
the
Lord
.
We
know
if
a
man
doe
any
way
abuse
the
Kings
picture
,
he
doth
hazard
the
losse
of
his
life
,
and
if
one
offer
violence
to
an
Idolatrous
image
of
Christ
,
yea
of
the
Virgin
Mary
,
or
any
other
Saint
among
the
Papists
,
hee
exposeth
himselfe
to
danger
of
death
,
and
will
the
Lord
suffer
the
wrong
done
to
his
Image
appearing
in
his
children
to
escape
vnpunished
?
No
certainely
it
cannot
bee
,
the
Lord
will
one
day
punish
such
impietie
most
seuerely
,
and
yet
it
is
a
common
thing
in
the
world
,
to
offer
,
and
to
doe
much
wrong
,
and
many
indignities
to
such
as
beare
the
image
of
God
;
yea
many
times
to
reproach
them
euen
because
they
beare
his
image
,
and
to
lay
that
as
a
reproach
before
them
,
and
in
that
respect
to
cast
contempt
on
them
,
and
to
loade
them
with
opprobrious
termes
.
Surely
,
such
persons
as
so
doe
,
shew
whose
image
they
beare
,
euen
the
image
of
the
world
,
and
the
image
of
the
Deuill
,
and
we
are
not
to
maruell
at
their
manner
of
dealing
,
1.
Iohn
3.13
.
Maruell
not
my
brethren
though
the
world
hate
you
.
And
let
them
know
,
that
they
abusing
such
as
carry
about
the
image
of
God
,
that
abuse
resteth
not
on
the
parties
abused
,
happily
poore
men
,
or
women
,
but
it
reacheth
to
heauen
,
euen
to
the
Lord
whose
image
it
is
,
and
they
wrong
such
as
are
most
precious
in
the
sight
of
God
,
and
as
tender
to
him
as
the
apple
of
his
owne
eye
,
Zach.
2.8
.
And
will
the
Lord
so
long
endure
so
tender
a
part
as
it
were
the
apple
of
his
eye
to
bee
touched
and
wronged
?
No
,
no
,
assure
thy selfe
hee
will
not
long
suffer
himselfe
to
be
touched
in
that
which
is
so
tender
,
and
precious
to
him
,
and
thou
shalt
not
long
escape
his
punishing
hand
,
thinke
on
it
whosoeuer
thou
art
that
dost
any
way
abuse
such
as
are
renewed
in
holinesse
according
to
Gods
image
,
and
repent
of
that
sinne
.
Yea
,
let
vs
euery
one
learne
to
esteeme
highly
of
them
that
are
renewed
according
to
the
image
of
God
,
We
are
highlie
to
esteeme
such
as
are
renued
according
to
Gods
image
.
let
vs
hold
them
most
deare
to
vs
,
that
are
most
deare
and
precious
in
the
sight
of
God
;
let
vs
therein
follow
the
example
of
Dauid
,
Psalm
.
16.3
.
Let
all
our
delight
bee
in
the
Saints
that
are
on
the
earth
;
and
in
such
should
our
delight
be
:
for
assuredly
we
loue
not
the
Lord
,
vnlesse
wee
loue
them
that
beare
his
image
,
and
especially
such
as
are
most
renewed
according
to
his
image
,
and
that
in
speciall
maner
,
ye
seeke
to
doe
them
good
,
as
occasion
is
offered
aboue
others
.
One
thing
yet
remaines
to
be
obserued
in
these
words
,
the
Apostle
saith
,
the
new
man
is
created
of
God
:
hence
it
is
most
plaine
.
That
the
new
man
is
Gods
creature
,
he
is
not
a
thing
peeced
,
but
newly
created
,
and
the
worke
of
his
hand
a●one
,
The
newe
man
is
Gods
creature
,
and
the
worke
of
his
hand
alone
.
(
for
it
is
proper
to
him
to
create
)
and
we
are
able
to
bring
as
little
helpe
to
our
renewing
,
as
we
did
,
or
could
doe
to
our
first
making
.
And
this
meets
with
that
conceit
of
the
Papists
,
who
say
,
wee
may
dispose
,
and
prepare
our selues
to
receiue
grace
:
if
it
be
absurd
to
say
,
we
did
help
the
Lord
,
Confutation
of
a
Popish
conceit
.
or
could
haue
done
,
to
create
vs
;
as
absurd
,
and
false
it
is
to
say
,
wee
can
bring
any
helpe
to
our
recreating
and
renewing
,
as
the
Papists
say
.
Their
is
a
conceit
also
of
some
phantasticke
spirits
in
the
world
that
is
met
withall
by
this
truth
,
Confutation
of
that
fancy
that
the
new
man
in
the
regenerate
is
a
participation
of
the
very
nature
of
God
.
that
the
newe
man
is
Gods
creature
;
some
light
braines
there
bee
,
who
say
,
that
the
new
man
in
the
regenerate
is
a
participation
of
the
very
nature
of
God
,
and
that
such
as
are
regenerate
are
pertakers
of
the
diuine
essence
of
the
Godhead
,
and
they
are
deified
;
so
they
speake
blasphemously
,
wee
are
to
take
heede
of
this
delusion
,
such
as
hold
this
conceit
bragge
much
of
the
Spirit
,
and
of
illumination
,
but
indeed
they
are
puffed
vp
with
a
spirit
of
giddinesse
,
and
are
deluded
by
the
Deuill
,
this
their
conceit
cannot
stand
with
the
truth
of
this
text
,
that
the
new
man
is
created
of
God
,
for
to
no
creature
doth
God
communicate
his
diuine
essence
.
But
happily
they
will
obiect
,
and
say
,
that
holinesse
is
essentiall
in
God
and
part
of
his
nature
,
as
are
all
his
attributes
,
there
is
nothing
in
him
accidentall
,
and
the
holinesse
that
is
in
the
regenerate
,
come
from
the
holinesse
of
God
,
and
therefore
it
is
part
of
his
diuine
essence
.
I
answer
,
though
holinesse
in
the
regenerate
flow
from
the
holinesse
of
God
,
yet
is
it
not
in
them
as
a
part
of
his
nature
,
but
in
them
a
created
gift
,
and
a
quality
,
or
accidentall
thing
:
to
make
this
plaine
by
that
which
is
better
knowne
,
wee
know
there
is
strength
in
many
creatures
in
men
,
in
bruite
beasts
,
I
might
adde
also
in
Deuils
;
now
there
is
no
strength
in
any
creature
,
but
it
comes
from
the
power
of
God
,
and
shall
we
therefore
say
,
that
the
strength
in
the
creature
is
part
of
Gods
essence
and
diuine
nature
:
surely
then
we
make
not
onely
bruite
beastes
,
but
Deuils
also
partakers
of
Gods
essence
,
and
deified
,
which
to
say
,
or
once
to
thinke
,
is
more
then
monstrous
blasphemy
,
we
are
to
hold
,
that
strength
in
God
is
essentiall
and
of
his
nature
,
but
the
strength
of
the
creature
is
a
qualitie
,
and
accidentall
;
and
so
is
holinesse
essentiall
in
God
,
and
accidentall
in
men
.
They
obiect
againe
,
that
in
Christ
the
fulnesse
of
the
Godhead
dwells
,
chap.
2.9
.
and
wee
receiue
of
his
fulnesse
.
Iohn
1.16
.
Therefore
wee
are
partakers
of
the
diuine
nature
to
our
regeneration
.
Answer
.
In
the
one
place
it
is
expresly
said
,
the
fulnesse
of
the
Godhead
;
in
the
other
,
the
fulnesse
of
grace
,
Iohn
1.
verse
14.
therefore
if
they
bee
not
wilfully
blind
they
may
see
the
weakenesse
of
that
obiection
.
Obiect
.
They
say
further
,
2.
Peter
1.4
.
the
regenerate
are
said
to
be
partakers
of
the
godly
nature
.
Answer
,
the
word
is
not
{αβγδ}
but
{αβγδ}
the
Apostle
vseth
not
such
a
word
,
as
doth
signifie
the
godhead
,
or
the
essence
of
God
,
but
words
that
may
be
rendred
as
they
are
(
godly
nature
)
and
thereby
is
meant
such
a
pretious
and
excellent
gift
of
holinesse
,
as
doth
resemble
the
diuine
vncreated
holinesse
of
God
.
That
is
but
your
ghesse
(
say
they
)
the
holy
Ghost
speaks
plainely
,
and
he
is
wiser
then
we
.
It
is
true
,
and
therefore
his
meaning
is
not
presently
conceiued
,
by
looking
on
the
bare
words
and
letter
of
the
text
;
but
by
comparing
that
with
this
our
text
,
where
the
Apostle
saith
,
the
new
man
is
created
of
God
,
and
with
other
places
of
Scripture
,
wee
may
not
make
the
spirit
to
speake
contradictories
;
other
obiections
they
make
but
these
are
the
chiefe
;
I
wish
that
such
as
haue
beene
tainted
with
this
conceit
,
would
but
duly
consider
on
what
weak
grounds
it
is
built
,
and
that
they
would
in
humility
compare
one
place
of
Scripture
with
another
,
and
then
no
doubt
,
by
the
blessing
of
God
,
they
may
come
to
see
and
acknowledge
their
error
.
VER
.
11.
Where
is
neither
Grecian
nor
Iew
,
circumcision
nor
vncircumcision
,
Barbarian
,
Scythian
,
bond
,
free
:
but
Christ
is
all
,
and
in
all
things
.
In
this
verse
our
Apostle
goes
on
further
to
describe
the
new
man
,
and
heere
he
sets
him
out
by
the
condition
of
the
persons
in
whom
the
new
man
is
found
.
-
1
First
,
by
shewing
that
in
such
as
are
renued
according
to
Gods
image
:
neither
nation
,
not
outward
condition
is
any
thing
,
and
this
the
Apostle
doth
expresse
in
diuers
particulars
,
that
where
the
new
man
is
,
there
is
neither
Grecian
nor
Iew
,
their
is
neither
circumcision
nor
vncircumcision
,
Barbarian
,
Scythian
,
bond
nor
free
.
-
2
Secondly
,
by
shewing
that
in
whome
the
new
man
is
,
Christ
is
all
in
all
,
in
the
last
words
of
the
verse
,
but
Christ
is
all
,
and
in
all
things
.
Now
the
occasion
of
this
speech
,
that
where
the
newe
man
is
,
there
is
neither
Grecian
nor
Iew
,
&c.
was
this
,
certaine
false
teachers
sought
to
put
it
into
the
heads
of
the
Colossians
,
that
among
such
as
were
renued
;
there
was
great
difference
,
some
were
better
then
others
,
and
had
priuiledge
aboue
others
,
as
that
a
Iew
was
better
,
and
had
priuiledge
aboue
the
Gentile
,
the
circumcised
aboue
the
vncircumcised
,
and
that
it
was
a
great
priuiledge
to
bee
a
Grecian
rather
then
a
Barbarian
,
or
Scythian
and
to
bee
a
free
man
,
rather
then
a
seruant
,
heereupon
the
Apostle
takes
occasion
to
teach
the
contrary
,
that
among
such
as
are
renued
in
true
holinesse
there
is
no
such
matter
,
there
is
neither
Grecian
,
nor
Iew
,
circumcision
,
nor
vncircumcision
&c.
but
Christ
is
all
and
in
all
things
.
Interpretation
.
Come
we
to
examine
the
words
touching
the
sence
and
meaning
of
them
(
where
)
that
is
,
where
the
new
man
is
where
there
is
a
renouation
according
to
the
image
of
God
,
there
is
neither
Grecian
not
Iew
&c.
his
meaning
is
not
that
among
them
there
is
a
confusion
of
all
conditions
,
and
no
difference
of
nation
,
or
outward
condition
,
but
the
differences
that
be
among
men
,
either
of
nation
,
or
outward
condition
,
are
nothing
auailable
to
commend
them
to
God
,
or
to
make
them
more
or
lesse
pleasing
in
his
sight
,
as
the
false
teachers
taught
,
that
such
as
are
renued
are
neither
bettered
towards
their
true
holinesse
,
iustification
in
the
sight
of
God
,
and
saluation
,
in
that
they
are
Iewes
,
circumcised
or
free
men
,
nor
hindered
in
that
they
are
vncircumcised
,
Barbarians
,
Scythians
,
or
bond
men
,
and
that
this
is
the
meaning
of
the
Apostle
,
it
may
plainely
appeare
by
that
which
he
ads
,
that
Christ
is
all
,
and
in
all
things
,
for
Christ
is
all
in
all
to
iustification
,
and
saluation
,
and
the
meaning
of
those
words
(
that
Christ
is
all
and
in
all
things
)
is
this
,
that
Christ
is
to
all
true
beleeuers
,
whether
Grecians
or
Iewes
,
&c.
all
sufficient
,
euen
in
all
things
that
pertaine
to
their
iustification
,
and
saluation
,
he
being
made
to
them
,
as
the
Apostle
saith
,
1.
Cor
.
1.30
.
Wisedome
,
and
righteousnesse
,
&
sanctification
,
and
redemption
.
Now
heere
for
further
opening
of
the
words
,
two
questions
are
to
be
answered
,
touching
the
differences
heere
expressed
,
as
First
it
may
be
demanded
,
why
the
Apostle
addes
to
Iew
circumcision
,
for
Iew
&
circumcision
seem
to
be
both
one
.
Answer
,
the
Iewes
had
a
double
prerogatiue
,
one
of
nation
,
and
another
of
sacrament
,
one
in
that
they
were
of
the
seed
of
Abraham
,
or
tribe
of
Iuda
,
and
so
they
were
called
Iewes
.
The
other
in
that
they
had
the
seale
of
the
couenant
,
circumcision
,
by
which
they
were
distinguished
from
other
people
,
and
so
called
circumcision
,
and
both
these
did
false
teachers
magnifie
,
and
therefore
the
Apostle
doth
expresse
them
both
distinctly
.
Againe
,
it
may
bae
demanded
,
why
to
Grecian
the
Apostle
ads
Barbarian
and
Scythian
,
seeing
vnder
the
name
Grecian
,
Rom.
2.9.10
is
wont
to
be
signified
all
the
Gentiles
,
as
appeares
.
Answer
,
the
Grecians
vsed
to
call
all
other
nations
,
and
especially
such
as
were
more
rude
(
Barbarians
)
and
among
them
they
hold
the
Scythians
most
barbarous
,
the
Apostle
therefore
addes
Barbarian
and
Scythian
to
signifie
that
not
the
most
barbarous
amongst
the
Gentils
conuerted
and
renued
in
true
holinesse
,
were
lesse
pleasing
to
God
in
respect
of
their
rudenesse
and
inciuility
,
but
were
as
pleasing
to
him
as
the
Iewes
or
Grecians
.
Thus
then
we
are
to
conceiue
the
words
of
this
verse
,
as
if
the
Apostle
had
sayd
.
Where
there
is
renouation
according
to
Gods
image
,
there
no
difference
of
nation
,
or
naturall
condition
,
bee
it
Grecian
,
Iew
,
Barbarian
,
Scythian
&c.
doth
either
helpe
or
hinder
men
as
concerning
their
true
holinesse
,
iustification
in
Gods
sight
,
and
their
saluation
;
but
to
them
of
what
nation
or
condition
soeuer
,
Christ
is
al-sufficient
euen
in
all
things
that
pertaine
to
their
iustification
and
saluation
.
First
let
it
be
heere
obserued
of
vs
,
that
our
Apostle
doth
not
simply
deny
all
difference
and
distinction
of
men
,
in
regard
of
nation
or
outward
condition
,
among
such
as
are
renued
according
to
Gods
image
,
and
that
among
true
Christians
there
is
no
difference
nor
distinction
at
all
,
in
respect
of
nation
or
outward
condition
;
but
that
the
differences
that
be
amongst
them
are
not
auailable
in
regard
of
holinesse
,
iustification
and
saluation
;
heere
is
no
simple
,
but
a
respectiue
deniall
of
these
differences
,
of
Grecians
,
Iewes
,
&c.
this
is
to
be
obserued
,
that
we
may
discerne
how
loose
and
vngrounded
that
conclusion
is
,
that
some
would
force
from
this
,
and
the
like
places
of
Scripture
(
namely
)
this
.
That
by
this
text
and
the
like
,
is
taken
away
all
difference
and
distinction
of
men
among
Christians
,
The
Anabaptisticalll
fancy
that
all
difference
and
distinction
of
men
among
Christians
is
taken
away
discouered
.
it
is
the
conceit
of
the
Anabaptists
,
that
this
and
the
like
places
of
Scripture
doe
take
away
the
distinction
of
Magistrate
and
subiect
,
master
and
seruant
,
and
the
like
,
and
that
there
ought
to
be
no
such
difference
among
Christians
,
as
one
to
bee
ouer
others
and
one
to
bee
in
subiection
to
another
,
but
indeed
,
it
is
a
meere
fancy
,
this
text
rightly
vnderstood
,
will
not
beare
such
a
conclusion
,
and
so
to
gather
from
hence
,
is
to
contradict
the
plaine
euidence
of
Scripture
,
in
other
places
,
Isay
.
49.23
.
the
Lord
speaking
of
the
conuersion
of
the
Gentiles
,
and
so
of
the
Church
vnder
the
Gospell
,
he
saith
,
Kings
shall
bee
thy
nursing
fathers
,
and
Queenes
shall
bee
thy
nurses
,
and
the
Apostle
,
1.
Timoth
.
2.2
.
biddes
vs
pray
for
Kings
,
and
for
all
that
are
in
authority
,
yea
in
this
very
chapter
,
the
Apostle
confirmeth
the
authority
of
superiours
,
and
teacheth
subiection
of
inferiours
,
with
the
duties
of
both
.
But
say
they
,
Galath
.
3.28
.
the
Apostle
sayth
,
all
beleeuers
are
one
in
Christ
,
there
is
neither
Iew
nor
Grecian
&c.
therefore
there
ought
to
bee
no
difference
of
men
among
Christians
.
Answer
,
it
is
true
,
all
beleeuers
are
one
as
they
are
members
of
Christ
,
in
respect
of
their
spirituall
state
in
Christ
,
and
that
is
the
meaning
of
the
Apostle
,
but
they
are
members
of
some
ciuill
society
in
the
world
,
and
so
not
all
one
,
but
there
is
,
and
ought
to
be
difference
and
distinction
among
them
,
if
that
were
a
good
collection
,
beleeuers
are
all
one
in
Christ
,
therefore
there
is
no
difference
of
Magistrate
&
subiect
among
them
,
by
the
same
reason
we
might
confound
the
sex
of
man
and
woman
,
for
the
Apostle
saith
in
that
place
,
there
is
neither
male
nor
female
,
we
see
then
that
neither
that
,
nor
this
text
do
any
whit
fauor
that
Anabaptistical
fancy
,
that
there
is
no
distinction
of
men
among
Christians
,
but
it
is
a
truth
to
be
receiued
,
that
the
Gospel
,
&
Christian
gouernment
&
pollicy
,
may
well
stand
together
.
The
Gospell
,
and
Christian
gouernment
,
and
pollicy
may
well
stand
together
.
Obserue
we
in
the
next
place
,
that
the
Apostle
here
reckons
vp
the
most
excellent
differences
amongst
men
,
as
the
Grecian
who
did
excell
the
Gentiles
in
humane
wisedome
,
the
Iewe
to
whome
as
the
Apostle
sayth
,
Romans
the
9.4
.
appertained
the
adoption
and
the
glory
,
and
the
couenants
,
and
the
giuing
of
the
Law
,
&
the
seruice
of
God
,
&
the
promises
,
circumcision
,
the
profit
whereof
was
much
euery
manner
of
way
:
Ro
.
3.2
.
&
outward
freedom
which
is
an
excellent
thing
;
and
he
saith
that
none
of
these
are
any
thing
auailable
in
such
as
are
renued
according
to
the
image
of
God
,
to
commend
them
to
God
,
and
to
make
them
more
holy
and
pleasing
to
him
.
Hence
we
may
easily
raise
this
conclusion
.
That
no
outward
priuiledge
,
prerogatiue
,
dignity
,
or
excellency
whatsoeuer
is
of
any
account
in
the
sight
of
God
to
make
any
one
more
holy
or
pleasing
to
God
,
No
outward
priuiledge
,
prerogatiue
,
or
excellency
is
of
any
account
in
Gods
sight
to
make
any
one
more
holy
or
more
pleasing
to
God
.
it
is
not
the
greatest
preheminence
in
the
world
,
that
i●
of
any
esteeme
or
worth
,
to
commend
a
man
in
Gods
sight
,
I
might
shew
this
by
many
particulars
to
insist
in
one
or
two
,
was
it
not
a
great
priuiledge
to
be
of
Christ
his
kinred
,
in
respect
of
bloud
,
no
doubt
it
was
more
then
to
bee
allied
to
the
greatest
Emperor
in
the
world
,
&
yet
mark
what
our
Sauiour
sayth
of
it
.
Mat
.
12.48
.
who
is
my
brother
,
and
who
are
my
brethren
,
as
if
he
had
sayd
,
what
is
that
priuiledge
to
be
my
kinsmen
by
bloud
?
is
that
any
thing
woorth
to
make
them
more
holy
or
pleasing
to
God
?
no
,
no
,
I
tell
you
they
are
my
brethren
,
and
my
mother
,
that
do
the
will
of
my
father
which
is
in
heauen
,
alliance
in
faith
is
neerer
and
deerer
to
mee
then
that
in
the
flesh
,
who
euer
had
greater
honour
then
was
vouchsafed
to
the
virgine
Marie
,
to
bee
the
mother
of
Christ
,
yet
was
all
this
nothing
to
commend
her
to
God
,
had
she
not
borne
Christ
in
her
heart
,
as
well
as
she
bare
him
in
her
wombe
,
shee
had
neuer
beene
saued
.
Now
the
reason
why
outward
priuiledges
are
of
no
esteeme
in
the
sight
of
God
,
to
commend
any
as
more
holy
and
pleasing
to
him
is
plaine
,
(
namely
)
this
,
because
they
are
carnall
and
temporall
,
and
the
things
accounted
of
with
God
,
are
spirituall
and
eternall
,
euen
things
agreeable
to
the
nature
of
God
.
Now
then
first
this
meets
with
an
error
of
the
Papists
,
who
teach
that
some
outward
callings
and
actions
commend
men
to
God
,
as
single
life
,
fasting
,
and
voluntary
pouerty
,
yea
,
they
say
,
Confutation
of
the
Papists
teaching
that
some
outward
callings
and
actions
commend
men
to
God
.
that
virginity
and
single
life
is
a
state
of
perfection
farre
excelling
marriage
,
and
in
it selfe
of
such
dignity
as
it
commends
the
person
before
the
iudgement
seat
of
God
,
and
deserues
Gods
grace
,
full
remission
of
sins
,
the
kingdome
of
God
,
and
life
eternall
,
a
doctrine
not
only
blasphemous
and
full
of
contumely
,
and
derogation
from
the
bloud
of
Christ
,
but
such
as
doth
directly
crosse
that
often
repeated
(
and
therfore
most
infallible
)
sentence
of
Scripture
:
that
God
is
no
accepter
of
persons
,
that
he
regards
no
outward
state
,
condition
,
or
dignity
in
the
world
for
what
else
is
single
life
,
but
an
outward
state
,
or
manner
of
life
,
and
therefore
admit
it
to
be
most
excellent
,
yet
of
it selfe
it
cannot
commend
,
or
make
any
one
more
pleasing
to
God
.
Againe
,
for
a
second
vse
of
this
point
,
is
it
so
that
no
outward
priuiledge
,
dignity
,
or
excellency
,
is
of
any
account
in
Gods
sight
,
nor
doth
make
holy
and
pleasing
to
him
,
Oh
then
iudge
not
of
Gods
fauour
by
the
outward
fashion
of
the
person
of
any
man
,
We
are
not
to
iudge
of
Gods
fauour
by
the
outward
fashion
of
any
mans
person
.
deeme
not
such
a
man
holy
or
highly
fauoured
of
God
,
because
hee
is
encreased
in
wealth
,
honoured
in
the
world
,
or
the
like
,
doe
not
thou
so
iudge
of
thy selfe
,
think
not
highly
of
thy selfe
in
regard
of
birth
,
honour
,
wealth
,
fauour
,
or
any
outward
excellencie
whatsoeuer
,
it
is
not
any
of
these
or
the
like
,
that
doth
commend
thee
to
God
,
and
make
thee
pleasing
to
him
,
thou
art
indeed
to
praise
God
for
any
excellency
or
preferment
he
hath
vouchsafed
vnto
thee
,
and
hauing
assurance
of
Gods
fauor
in
Christ
,
thou
mayst
lawfully
enioy
it
,
for
God
giues
to
his
children
,
together
with
the
outward
blessing
,
ioy
,
in
the
fruition
and
vse
of
it
,
Eccl.
5.18.19
.
but
yet
take
heed
thou
boast
not
thy selfe
,
and
lift
not
vp
thy selfe
in
that
respect
with
God
,
as
if
that
outward
good
thing
did
make
thee
pleasing
to
God
;
no
,
no
,
remember
it
,
it
is
not
any
outward
preferment
whatsoeuer
,
no
,
not
in
religion
,
that
in
it selfe
makes
thee
holy
and
pleasing
to
God
,
it
was
the
conceit
of
the
people
of
God
in
ancient
time
,
that
they
were
highly
in
Gods
fauour
,
because
they
had
Gods
Temple
,
&
his
outward
worship
amongst
them
,
Ier
.
7.4
.
they
cried
out
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
&
is
it
not
the
conceit
of
too
many
in
our
daies
?
do
not
many
blesse
themselues
,
and
thinke
themselues
highly
in
Gods
fauour
,
only
because
they
haue
beene
baptized
,
and
they
enioy
the
ministrie
of
the
word
,
&
are
made
partakers
of
the
outward
Sacrament
?
Oh
deceiue
not
thy selfe
whosoeuer
thou
art
,
these
things
as
they
are
onely
outward
priuiledges
which
thou
enioyest
,
and
happily
others
want
,
do
not
make
thee
holy
and
pleasing
to
God
,
or
neerer
to
heauen
,
no
thou
maist
haue
&
enioy
these
&
perish
,
yea
,
they
may
be
to
thee
seals
of
deeper
condemnation
,
euer
think
on
it
,
that
it
is
not
any
outward
priuiledge
,
no
not
in
religion
,
that
can
of
it self
make
thee
pleasing
to
God
,
and
therefore
doe
not
lift
vp
thy selfe
in
regard
of
the
fruition
of
outward
priuiledges
of
religion
,
neue
rest
till
thou
haue
further
assurance
of
Gods
fauour
,
then
the
enioyment
,
and
outwatd
vse
of
them
.
Obserue
yet
further
,
that
the
Apostle
heere
reckons
vp
the
meanest
differences
amongst
men
(
as
vncircumcision
,
Barbarian
,
Scythian
,
who
were
most
rude
bond-seruants
,
who
were
not
such
as
amongst
vs
serue
for
wages
,
or
apprentices
,
but
bond
slaues
,
which
were
wholly
their
masters
,
and
reckoned
as
part
of
his
goods
Exod
.
21.21
.
and
he
saith
,
none
of
these
hinder
such
as
are
renued
according
to
Gods
image
,
as
concerning
holinesse
,
iustification
in
the
sight
of
God
,
and
saluation
:
hence
then
wee
may
take
vp
this
conclusion
.
No
outward
want
or
basenesse
doth
in
it selfe
make
men
lesse
holy
or
lesse
pleasing
to
God
.
Reason
.
That
no
outward
want
or
meanes
whatsoeuer
,
doth
in
it selfe
hinder
men
in
respect
of
holinesse
,
no
basenesse
,
either
of
nation
,
or
outward
condition
,
doth
in
it selfe
make
men
lesse
holy
,
or
lesse
pleasing
to
God
.
And
this
is
built
on
the
same
ground
with
the
former
conclusion
.
Because
no
outward
thing
is
of
any
account
with
God
to
make
more
or
lesse
holy
,
and
hence
it
is
that
the
Apostle
doth
cheere
vp
such
as
be
of
meaner
condition
,
1.
Cor
.
7.21.22
.
Art
thou
called
being
a
seruant
,
care
not
for
it
.
Let
not
that
discourage
thee
,
thou
art
as
pleasing
to
God
,
as
a
freeman
,
For
hee
that
is
called
in
the
Lord
being
a
seruant
,
is
the
Lords
freeman
.
I
might
adde
to
this
other
places
of
Scripture
,
but
no
doubt
wee
will
easily
yeelde
this
to
be
a
truth
.
And
the
vse
of
it
is
that
which
the
Apostle
teacheth
in
the
place
before
cited
,
it
serues
for
the
comfort
of
such
as
be
of
meane
condition
in
the
world
,
it
may
teach
them
,
not
to
bee
deiected
,
and
cast
downe
in
regard
of
their
meane
,
and
poore
condition
,
their
hard
condition
(
which
is
not
in
them
to
change
)
may
happily
depriue
them
of
many
priuiledges
,
and
benefits
belonging
to
this
life
,
yet
it
nothing
at
all
hindereth
them
in
spirituall
and
heauenlie
things
.
What
dost
thou
then
,
thou
art
that
poore
,
and
despised
in
the
world
,
what
dost
thou
vexing
thy selfe
with
consideration
of
thy
meane
estate
?
art
thou
renued
according
to
Gods
image
?
Such
as
be
of
poore
and
meane
condition
in
the
world
,
,
,
are
to
be
cheered
vp
in
this
,
that
their
hand
condition
hindereth
them
not
in
spirituall
and
heauenly
things
they
being
renewed
according
to
Gods
image
.
then
lift
vp
thine
eies
,
and
cheere
vp
thine
heart
,
with
the
sight
of
that
honour
belongs
to
thee
.
I
may
safely
tell
thee
,
thou
art
as
high
in
grace
and
fauour
with
God
,
as
the
greatest
Monarch
in
the
world
.
A
sweete
comfort
for
all
poore
and
silly
soules
,
on
whom
proud
rufflers
looke
so
bigge
,
as
if
they
were
not
worthy
to
wipe
their
shooes
:
well
,
care
not
for
their
contempt
,
comfort
thy selfe
with
this
,
if
thou
be
renewed
according
to
Gods
image
,
thou
art
as
high
in
Gods
fauour
,
as
the
greatest
in
the
world
,
and
thinke
on
that
to
thy
comfort
.
Now
,
heere
a
doubt
A
doubt
.
is
to
be
answered
,
in
that
no
excellency
,
or
meanes
of
outward
condition
is
of
any
account
with
God
,
to
make
men
more
or
lesse
holy
,
and
pleasing
to
God
:
some
may
doubt
of
this
,
and
say
,
there
is
difference
of
the
workes
of
men
renued
,
in
regard
of
outward
state
and
condition
,
as
the
worke
of
a
Minister
,
or
Magistrate
is
farre
more
excellent
then
the
worke
of
a
meane
Artificer
,
and
the
Lord
hath
promised
,
and
will
crowne
some
with
a
greater
degree
of
glory
in
heauen
then
others
,
Daniel
12.3
.
They
that
turne
many
to
righteousnesse
shall
shine
as
the
starres
for
euer
and
euer
.
Therefore
it
may
seeme
that
euen
outward
states
,
and
conditions
of
men
,
are
of
some
account
with
God
.
To
this
I
answer
,
it
is
true
indeed
,
if
we
compare
worke
to
worke
,
there
is
difference
betwixt
one
worke
,
and
another
:
and
no
doubt
there
shall
bee
degrees
of
glory
in
heauen
according
to
their
kinds
,
but
neither
one
worke
nor
other
doth
make
men
more
accepted
in
the
sight
of
God
,
the
Lord
in
mercy
hath
promised
,
and
will
reward
the
works
of
true
beleeuers
,
with
different
degrees
of
glorie
,
according
to
the
kind
and
quality
of
them
,
but
not
any
worke
whatsoeuer
,
be
it
neuer
so
excellent
,
or
by
whomsoeuer
it
is
done
,
doth
make
a
man
holy
and
accepted
of
the
Lord
,
and
consequently
no
outward
state
is
of
account
with
him
to
make
men
accepted
with
him
,
or
more
or
lesse
to
iustifie
them
in
his
sight
.
Now
proceede
wee
to
such
other
points
of
instruction
as
are
hence
offered
vnto
vs
;
marke
wee
further
that
the
Apostle
saith
,
where
the
new
man
is
,
where
renouation
is
according
to
the
image
of
God
,
there
Christ
is
all
,
there
Christ
is
al-sufficient
,
as
concerning
acceptation
with
God
,
and
iustification
in
his
sight
.
I
might
heere
take
occasion
to
shewe
that
all-sufficiency
to
iustification
in
Gods
sight
,
euen
to
the
iustification
of
such
as
are
renewed
in
knowledge
after
the
image
of
God
,
is
onely
found
in
Christ
,
and
that
there
is
not
as
the
Papists
teach
,
-
A
first
,
iustification
by
Christ
.
-
And
a
second
,
by
the
workes
of
the
regenerate
.
But
this
wee
haue
heeretofore
touched
,
and
it
is
not
so
proper
to
this
place
,
but
the
point
more
agreeable
to
the
purpose
of
the
Apostle
heere
laid
before
vs
,
is
this
.
We
may
plainely
see
that
Christ
is
all-sufficient
to
such
as
are
renewed
according
to
Gods
Image
,
such
as
are
renewd
in
knowledge
,
and
true
holinesse
,
to
them
is
Christ
al-sufficient
,
to
them
is
Christ
the
supplie
of
whatsoeuer
can
be
wanting
,
Christ
is
all
sufficient
to
them
that
are
renued
according
to
Gods
image
supplying
to
them
whatsoeuer
can
bee
wanting
,
and
making
them
accepted
in
Gods
sight
.
if
they
be
vncircumcised
,
Christ
is
circumcision
to
them
;
yea
,
a
more
excellent
circumcision
then
the
Iewes
had
;
if
they
be
Schythians
,
Christ
is
insteed
of
ciuility
to
them
,
and
he
is
their
perfect
wisdome
;
if
they
be
seruants
,
he
is
their
perfect
freedome
;
in
a
word
,
Christ
is
euery
way
sufficient
to
them
that
are
sanctified
,
and
renewed
according
to
Gods
image
,
to
make
them
accepted
and
pleasing
to
the
Lord
,
1.
Cor
.
1.30
.
the
Apostle
saith
,
Yee
are
of
him
,
(
that
is
)
of
God
,
and
his
meaning
is
,
ye
are
begotten
of
God
,
regenerate
by
his
Spirit
,
and
renewed
,
as
may
appeare
by
the
same
phrase
,
1.
Iohn
4
4.
Yee
are
of
God
,
and
haue
ouercome
them
,
for
greater
is
hee
that
is
in
you
,
then
he
that
is
in
the
world
.
Vnderstanding
the
Spirit
of
God
;
so
then
the
Apostles
meaning
in
saying
(
yee
are
of
him
)
is
this
,
yee
are
regenerate
,
and
begotten
anew
of
the
Spirit
of
God
in
Christ
Iesus
,
and
then
to
this
the
Apostle
subioines
who
of
God
is
made
to
vs
,
euen
to
vs
that
are
so
regenerate
,
and
renewed
;
Wisdome
,
perfect
holinesse
,
sanctification
:
and
redemption
.
Heb
.
10.14
.
The
holy
Ghost
saith
,
That
with
one
offering
hath
he
consecrated
for
euer
them
that
are
sanctified
)
Christ
hath
consecrated
,
or
(
as
the
word
is
)
perfected
for
euer
them
that
are
sanctified
.
A
plaine
proofe
of
this
,
that
to
them
that
are
sanctified
,
and
renued
according
to
the
image
of
God
,
Christ
is
all
sufficient
,
and
full
perfection
.
Let
this
bee
laid
vp
as
a
ground
of
excellent
comfort
in
the
hearts
of
all
such
as
are
truely
renued
by
the
spirit
of
God
,
it
onely
serues
to
cheere
vp
the
hearts
of
all
such
as
are
truely
sanctified
in
any
measure
;
they
finde
and
feele
in
themselues
great
wants
,
and
a
world
of
imperfections
,
Comfort
to
such
as
are
truly
sanctified
against
the
feeling
of
great
wants
and
imperfections
in
themselues
.
and
they
many
times
sigh
and
grone
vnder
them
,
but
let
them
not
be
too
much
deiected
,
let
not
the
consideration
of
thy
wants
ouerwhelme
thee
,
and
swallow
thee
vp
,
art
thou
in
any
measure
renued
according
to
Gods
image
?
hath
the
spirit
of
God
beene
powerfull
in
thee
,
to
the
abolishment
of
thy
corruption
,
and
to
thy
renouation
in
some
measure
renewing
thee
in
knowledge
,
and
true
holinesse
?
Oh
then
,
let
not
the
sight
of
thy
wants
,
and
imperfections
vtterly
cast
thee
down
;
remember
that
thy
renouation
according
to
Gods
image
doth
giue
thee
assurance
,
that
Christ
is
to
thee
al-sufficient
;
thou
art
indeed
to
labor
,
and
striue
to
cast
off
thy
wants
,
and
infirmities
,
and
dailie
more
and
more
to
be
renued
in
knowledge
,
and
holines
,
the
more
thou
art
renewed
,
the
more
will
be
thy
comfort
&
the
greater
thy
assurance
that
Christ
is
to
thee
al-sufficient
,
according
to
the
exhortation
of
the
Apostle
,
2
Pet
.
1.10
.
Giue
diligence
to
make
your
calling
,
and
election
sure
.
But
if
thou
finde
thy selfe
oppressed
,
and
kept
downe
with
the
remainder
of
thy
corruption
,
that
thou
canst
not
aspire
to
that
perfection
of
holinesse
thou
desirest
,
let
not
that
altogether
discourage
thee
,
and
put
thee
cleane
out
of
heart
,
still
striue
thou
forward
,
and
withall
raise
vp
thine
heart
with
this
comfort
,
that
thy
perfection
is
in
Christ
,
and
that
Christ
is
to
thee
,
perfect
wisdome
,
holinesse
,
and
righteousnesse
,
that
he
is
to
thee
euery
way
sufficient
to
thy
iustification
,
and
saluation
,
yea
that
in
him
,
and
thorow
him
thy
imperfect
holinesse
is
accepted
as
well-pleasing
to
God
,
and
shall
one
day
bee
crowned
with
glorie
.
And
as
this
doctrine
is
thus
to
bee
thought
on
,
to
the
comfort
of
such
as
find
themselues
truely
renued
according
to
Gods
image
;
so
on
the
other
side
,
let
it
bee
considered
by
such
as
can
witnesse
with
themselues
(
if
they
deale
truely
)
that
they
are
in
no
sort
so
renewed
,
but
that
still
they
carrie
about
the
image
of
the
old
man
,
that
they
are
still
in
their
naturall
state
,
and
condition
,
they
are
to
thinke
on
it
to
this
purpose
.
Is
it
so
that
Christ
is
all
in
all
,
euen
to
the
actuall
iustification
of
such
as
are
renewed
according
to
Gods
image
?
Then
certainely
to
thee
that
are
not
so
renewed
,
to
thee
that
art
in
no
measure
sanctified
,
is
Christ
as
yet
nothing
at
all
to
thy
comfort
,
To
such
as
are
in
no
measure
sanctified
Christ
is
as
yet
nothing
at
all
to
their
comfort
.
I
say
,
(
as
yet
)
what
he
may
be
heereafter
I
leaue
to
the
Lord
.
But
as
yet
thou
hast
no
assurance
that
Christ
is
any
thing
to
thee
to
thy
comfort
,
thou
art
yet
as
an
infidell
or
heathen
without
Christ
,
and
then
marke
how
the
Apostle
sets
out
thy
state
,
Ephes
.
2.12
.
If
thou
be
without
Christ
,
Then
art
thou
an
aliant
from
the
common
wealth
of
Israel
,
thou
hast
no
fellowship
with
Gods
people
,
Thou
art
a
stranger
from
the
couenants
of
promise
,
and
hast
no
hope
,
and
art
without
God
in
the
world
:
and
say
what
thou
wilt
indeede
,
and
truth
,
thou
hast
no
true
hope
to
bee
saued
.
Wicked
,
and
prophane
persons
commonlie
beare
themselues
out
in
their
sinnes
,
with
this
,
I
am
a
sinner
indeed
,
but
Christ
his
death
is
sufficient
for
all
;
it
is
true
,
Christ
his
death
is
sufficient
for
all
,
but
you
must
know
,
it
is
not
effectuall
to
all
,
but
onely
to
such
as
are
sanctifyed
:
the
words
are
plaine
,
both
heere
,
and
in
the
place
before
cited
,
Hebrewes
10.14
.
Hee
hath
made
perfect
for
euer
,
them
that
are
sanctified
.
Such
as
are
not
renewed
nor
in
no
measure
sanctified
,
to
them
Christ
is
nothing
at
all
to
their
comfort
;
therefore
goe
not
thou
on
blindfolded
with
that
conceit
,
that
Christ
his
death
is
sufficient
for
all
.
No
,
no
,
that
is
but
the
sophistrie
of
the
Deuill
,
where
no
sanctification
is
,
there
is
no
assurance
of
iustification
by
Christ
;
remember
it
,
and
carrie
it
home
with
thee
,
Chirst
is
all-sufficient
,
not
to
euery
one
,
but
to
such
as
are
renewed
according
to
Gods
image
;
if
thou
be
not
so
renewed
thou
hast
no
part
in
the
merit
of
Christ
,
thinke
on
it
thou
prophane
person
,
whosoeuer
thou
art
,
and
let
it
shake
thee
out
of
thy
carnall
security
,
and
stir
thee
vp
neuer
to
rest
till
thou
find
thy selfe
in
some
measure
renewed
,
and
sanctified
.
Some
doe
gather
from
hence
,
in
that
Christ
is
all
in
all
,
that
they
that
haue
Christ
,
haue
all
things
,
though
they
haue
nothing
else
;
and
they
that
haue
not
Christ
,
They
that
haue
Christ
haue
all
things
though
they
nothing
else
,
and
they
that
want
Christ
haue
nothing
though
they
haue
all
things
.
haue
nothing
though
they
haue
all
things
;
which
indeed
is
most
true
,
and
of
most
excellent
vse
,
that
they
that
haue
Christ
,
no
misery
can
make
them
miserable
,
and
they
finde
more
comfort
in
the
least
morsel
of
bread
God
giues
them
,
then
they
that
haue
kingdomes
at
their
command
,
and
yet
want
Christ
;
but
as
I
take
it
,
this
point
is
not
so
naturally
gathered
from
hence
,
and
therefore
I
only
name
it
,
and
passe
by
it
.
Obserue
we
further
,
that
the
Apostle
saith
,
Christ
is
all
,
and
in
all
things
(
that
is
)
as
wee
expounded
it
to
all
true
beleeuers
,
he
is
all-sufficient
to
all
true
beleeuers
,
whether
they
be
Graecians
,
or
Iewes
,
&c.
of
what
nation
or
outward
estate
soeuer
they
be
.
Heereby
,
first
we
may
see
,
how
that
text
is
much
abused
by
some
,
1.
Tim
.
2.4
.
where
the
Apostle
saith
,
That
God
will
all
men
shall
be
saued
.
Note
Is
to
be
vnderstood
not
of
all
particular
persons
on
the
earth
,
but
of
all
sorts
and
kindes
of
men
;
for
the
Apostle
heere
saith
,
that
Christ
is
all
to
all
,
meaning
all
beleeuing
Graecians
,
Iewes
,
&c.
to
men
of
all
Nations
,
and
conditions
,
and
so
hee
teacheth
how
to
expound
that
other
place
,
That
God
would
all
men
to
be
saued
.
Yea
,
heereby
we
may
see
that
the
Church
of
Christ
is
Catholike
,
it
is
vniuersall
spread
ouer
all
the
world
,
it
is
not
to
bee
drawne
from
the
fellowship
of
all
nations
,
to
one
citie
of
Rome
,
or
a
peece
of
Europe
,
as
it
is
by
the
Papists
,
or
as
once
it
was
by
the
Donatists
,
to
a
part
of
Aphrica
.
But
on
these
things
I
will
not
stand
,
the
point
more
profitable
hence
offered
is
this
.
In
that
the
Apostle
saith
,
Christ
is
all
to
all
,
euen
to
all
beleeuers
renewed
according
to
Gods
Image
whatsoeuer
they
be
.
Hence
we
may
gather
thus
much
.
That
the
most
holy
haue
need
of
Christ
,
The
most
holie
haue
neede
of
Christ
.
euen
such
as
are
most
renewed
in
knowledge
,
and
holinesse
stand
in
need
of
Christ
his
righteousnesse
,
to
make
them
and
their
best
works
,
accepted
of
the
Lord
.
The
reason
of
this
is
plaine
(
namely
)
this
,
because
the
most
holy
,
and
the
most
renued
,
are
but
in
part
renewed
in
the
time
of
this
life
,
and
their
best
workes
are
but
imperfectly
holy
,
they
are
not
answerable
to
the
strict
rule
of
Gods
iustice
.
Hence
it
was
that
Dauid
praied
,
Psal
.
119.76
.
That
Gods
mercy
might
comfort
him
according
to
his
promise
.
He
durst
not
stand
to
the
rigour
of
his
iustice
,
but
he
fled
to
his
mercy
:
and
Iob
saith
,
Iob
9.3
.
If
man
,
meaning
a
man
that
is
holy
,
or
at
least
,
thinkes
himselfe
so
,
disputes
with
God
,
he
cannot
answer
him
one
thing
for
a
thousand
.
These
and
many
other
places
of
Scripture
,
make
this
a
cleere
point
,
that
the
most
holy
haue
neede
of
Christ
,
to
make
them
and
their
workes
accepted
of
the
Lord
,
Christ
is
all-sufficient
to
the
most
renewed
.
And
let
such
as
are
in
the
greatest
measure
renewed
,
remember
that
though
they
bee
neuer
so
holy
,
yet
they
stand
in
neede
of
the
righteousnesse
of
Christ
,
Such
as
are
in
the
greatest
measure
renued
according
to
Gods
image
,
must
remember
they
stand
in
need
of
Christ
his
righteousnesse
.
and
take
heed
of
that
hellish
pride
of
the
Papists
,
Pelagians
,
and
Familists
,
who
dreame
of
perfection
in
this
life
.
Againe
,
is
it
so
,
that
euen
such
as
are
most
holy
,
haue
neede
of
Christ
.
Oh
then
,
how
great
need
of
Christ
haue
others
,
who
are
not
renewed
,
who
haue
no
manner
of
holinesse
in
them
,
certainely
they
stand
in
exceeding
great
need
of
Christ
,
and
yet
commonlie
they
haue
least
apprehension
,
and
feeling
of
it
.
Such
as
haue
no
holinesse
at
all
stand
in
exceeding
great
need
of
Christ
,
and
yet
commonly
they
feele
not
their
want
.
Many
will
confesse
that
without
Christ
all
are
miserable
,
yet
few
feele
themselues
to
stand
in
such
need
of
Christ
as
they
do
:
a
plaine
euidence
heereof
it
is
,
that
thousands
blesse
themselues
in
a
conceit
of
their
owne
goodnesse
,
that
they
are
honest
men
,
or
women
,
they
neuer
bare
malice
to
any
,
they
euer
dealt
truly
with
all
,
and
neuer
did
wrong
to
any
:
these
indeede
,
are
good
things
,
but
heerein
manie
applaud
themselues
exceedingly
,
and
their
owne
hearts
tell
them
,
they
are
righteous
,
and
haue
no
need
of
Christ
.
Oh
will
some
say
,
wee
cannot
thinke
such
a
wicked
thought
,
that
wee
haue
no
need
of
Christ
,
why
,
wee
confesse
our selues
to
be
sinners
,
and
therefore
wee
acknowledge
we
haue
need
of
Christ
.
I
answer
thee
,
happily
thou
dost
confesse
thy selfe
to
bee
a
sinner
,
yea
a
great
sinner
,
but
it
is
onely
in
grosse
,
and
generall
termes
;
seldome
,
or
neuer
wilt
thou
confesse
thy
particular
sinnes
,
and
if
thou
bee
conuinced
of
thy
particular
sinne
,
doest
thou
not
then
beginne
to
extenuate
,
and
lessen
it
,
and
say
,
that
a
great
sinne
is
a
little
sinne
,
and
a
little
sinne
is
no
sinne
?
Yea
,
dost
thou
not
sometimes
seeke
to
hide
thy
sinne
vnder
the
colour
of
vertue
?
As
that
thy
drunkennesse
,
is
but
good
fellowship
,
thy
couetousnesse
,
but
good
husbandrie
,
thy
pride
in
apparell
(
which
now
is
growne
to
a
great
height
)
is
but
decency
,
and
whatsoeuer
thou
puttest
on
,
or
how
garish
soeuer
thy
apparell
be
,
it
is
but
going
according
to
thy
calling
,
I
appeale
to
our selues
,
whether
it
bee
not
so
with
many
of
vs
?
Now
,
what
is
this
,
I
beseech
you
,
but
to
say
in
our
hearts
,
though
with
our
mouthes
we
confesse
,
that
we
are
sinners
,
yet
in
our
hearts
to
say
,
wee
haue
no
neede
of
Christ
.
Let
vs
therefore
labour
to
cast
out
of
our
hearts
this
wicked
thought
,
labour
thou
to
feele
thy selfe
to
stand
in
such
great
need
of
Christ
,
as
thou
doest
,
in
respect
of
the
greatnesse
of
thy
sinnes
,
and
empty
thy selfe
of
all
conceit
of
goodnesse
in
thy selfe
,
and
remember
that
the
most
renewed
according
to
Gods
image
,
haue
neede
of
Christ
,
and
so
become
euen
nothing
in
thy selfe
,
that
thou
maiest
bee
all
in
Christ
Iesus
,
and
that
Christ
may
bee
all
in
all
in
thee
.
VER
.
12.
Now
therefore
as
the
Elect
of
God
,
holy
,
and
beloued
;
put
on
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
meeknesse
,
long
suffering
.
Our
Apostle
hauing
ended
his
exhortation
to
mortification
,
and
putting
away
of
sinne
,
which
exhortation
was
begunne
,
verse
.
5.
and
continued
hitherto
:
In
this
verse
he
comes
to
exhort
the
Colossians
to
the
putting
on
,
and
taking
to
themselues
certaine
particular
vertues
,
and
he
holds
on
his
exhortation
heere
begunne
to
the
end
of
verse
15.
and
it
may
thus
bee
branched
out
,
in
regard
of
the
vertues
whereunto
the
Apostle
exhorteth
.
-
1
They
are
either
such
as
hee
exhorts
vnto
simply
,
verse
12.13
.
-
2
Or
by
comparison
,
verse
14.15
.
-
1
And
againe
,
the
first
sort
of
vertues
,
hee
sets
downe
particularly
in
this
12.
verse
.
-
2
And
then
shewes
wherein
they
are
to
be
declared
,
verse
13.
(
namely
)
in
forbearing
one
another
,
and
forgiuing
one
another
.
To
come
to
the
handling
of
this
12.
verse
,
first
of
all
,
the
note
of
inference
(
therefore
)
shewes
that
this
verse
hath
relation
to
something
foregoing
,
and
indeed
it
hath
respect
,
to
that
the
Apostle
sayd
,
verse
10.
that
they
had
put
on
the
new
man
,
and
from
thence
,
hee
doth
heere
further
exhort
them
,
to
put
on
(
as
it
were
)
the
parts
of
that
new
man
,
as
if
he
had
sayd
,
you
haue
already
begunne
to
put
on
the
new
man
,
therfore
you
ought
to
put
on
all
the
parts
of
that
new
man
,
so
is
this
verse
inferred
,
as
a
conclusion
on
that
,
that
they
had
put
on
the
new
man
,
&
here
the
Apostle
reckons
vp
certaine
particulars
,
belonging
to
the
new
man
,
which
they
ought
to
put
on
,
fiue
in
number
.
-
1
Tender
mercy
.
-
2
Kindnesse
.
-
3
Humblenesse
of
minde
.
-
4
Meeknesse
.
-
5
Long
suffering
.
Now
therfore
put
on
tender
mercy
&c.
and
this
exhortation
is
not
thus
barely
propounded
,
but
it
is
backed
and
strengthened
by
an
argument
taken
from
a
Decorum
,
in
regard
of
their
excellent
estate
,
and
that
expressed
in
three
things
,
that
they
were
.
-
1
Elect
of
God
.
-
2
Holy
.
And
-
3
Beloued
.
And
therefore
it
was
meet
and
conuenient
,
that
they
should
carry
themselues
answerable
to
such
an
excellent
dignity
,
Now
therefore
(
sayth
the
Apostle
)
as
the
Elect
of
God
,
holy
and
beloued
&c.
and
so
we
see
the
dependance
of
this
verse
,
on
that
which
went
before
,
together
with
the
generall
matter
contained
in
the
same
.
Interpretation
.
Come
wee
to
the
words
of
it
;
In
the
originall
the
words
runne
thus
,
put
on
therefore
as
the
Elect
of
God
,
&c.
In
that
forme
of
speech
(
put
on
)
the
Apostle
doth
still
continue
his
Metaphor
,
taken
from
clothing
the
body
,
comparing
the
vertues
heere
reckoned
vp
,
to
the
parts
of
that
glorious
vesture
of
the
new
man
,
or
to
goodly
ornaments
belonging
to
it
(
as
the
Elect
of
God
.
)
This
form
of
speech
(
Elect
of
God
)
is
something
different
,
both
in
the
originall
and
translation
from
that
Titus
1.1
.
and
that
Romans
.
8.33
.
and
(
as
I
take
it
)
it
comprehends
more
vnder
it
,
and
by
(
Elect
of
God
)
in
this
place
,
wee
are
to
vnderstand
not
onely
such
as
were
chosen
of
God
before
the
world
was
,
euen
from
all
eternity
to
life
and
saluation
,
but
such
as
were
also
in
time
,
by
the
preaching
of
the
Gospell
,
called
out
and
selected
from
the
world
,
and
effectually
called
to
the
knowledge
of
Christ
,
and
to
beleeue
in
him
,
and
to
repent
of
their
sinnes
,
for
we
finde
(
effectuall
vocation
)
sometimes
thus
expressed
vnder
the
name
of
election
,
ye
are
a
chosen
,
or
Elect
generation
,
and
that
he
meanes
thereby
vocation
,
1.
Pet
.
2
,
9.
it
is
plaine
in
the
end
of
that
verse
,
that
yee
should
shew
foorth
the
vertues
of
him
that
hath
called
you
out
of
darkenesse
into
his
maruellous
light
,
now
this
election
in
time
(
namely
)
effectuall
vocation
is
heere
chiefly
meant
by
the
Apostle
,
when
hee
sayth
(
Elect
of
God
)
yet
so
also
as
hee
doth
comprehend
vnder
it
,
eternall
election
,
and
his
meaning
is
,
when
he
sayth
(
Elect
of
God
)
effectually
called
of
God
,
being
by
him
chosen
to
life
and
saluation
,
before
the
world
was
,
(
holy
and
beloued
)
that
is
,
sanctified
by
grace
,
and
beloued
of
God
in
Christ
,
thus
then
are
these
words
to
be
conceiued
,
as
if
the
Apostle
had
sayd
.
Now
therefore
seeing
you
haue
begunne
to
put
on
the
new
man
as
a
garment
,
still
goe
on
,
and
put
on
the
particular
parts
,
and
goodly
ornaments
,
that
appertain
to
that
glorious
vesture
,
euen
those
excellent
vertues
of
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
and
long
suffering
,
as
is
fitting
,
and
beseemes
such
as
are
effectually
called
of
God
,
being
by
him
chosen
to
life
and
saluation
before
the
world
was
,
and
sanctified
by
his
grace
,
and
beloued
of
him
in
Christ
.
Let
vs
now
descend
to
such
points
of
doctrine
,
as
are
heere
offered
to
our
consideration
.
And
first
note
wee
the
inference
of
this
verse
,
on
that
which
the
Apostle
had
sayd
before
,
that
the
Colossians
had
put
on
the
new
man
,
that
they
hauing
put
on
the
new
man
the
Apostle
here
further
exhorts
them
,
to
the
putting
on
of
these
particular
vertues
of
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
&c.
Hence
take
we
notice
of
thus
much
.
That
euery
such
as
are
renued
in
knowledge
,
and
holinesse
according
to
Gods
image
,
haue
need
,
notwithstanding
to
bee
stirred
vp
to
particular
duties
,
exhortation
to
particular
duties
,
of
holinrsse
is
not
needlesse
,
but
very
necessary
euen
to
them
that
are
most
holy
,
Exho●tation
to
particular
duties
of
holinesse
,
is
not
needlesse
,
eeuen
to
them
that
are
most
holy
.
this
is
cleere
from
this
context
,
and
wee
may
further
confirme
it
by
other
places
of
Scripture
,
Hebrewes
the
6
and
9.
the
Authour
of
that
Epistle
saith
,
Wee
haue
perswaded
our selues
better
things
of
you
,
euen
such
things
as
accompany
saluation
,
and
then
verse
11.12
.
hee
doth
desire
them
,
that
they
should
euery
one
shew
the
same
diligence
,
to
the
full
assurance
of
hope
vnto
the
end
,
that
they
should
not
bee
sloathfull
,
but
followers
of
them
,
which
through
faith
and
patience
inherit
the
promises
,
2.
Peter
1.
the
Apostle
hauing
set
before
them
,
to
whome
hee
writte
,
that
the
power
of
God
,
had
giuen
them
all
things
,
pertaining
to
life
and
godlinesse
verse
the
third
,
yet
verse
the
fifth
,
hee
stirres
them
vppe
to
ioyne
one
vertue
to
another
:
Therefore
giue
all
diligence
thereunto
,
ioyne
moreouer
,
vertue
with
your
faith
,
and
with
vertue
,
knowledge
.
Now
the
reason
of
this
poynt
is
plaine
(
namely
)
this
,
such
as
are
renued
in
knowledge
and
holinesse
,
haue
in
them
indeed
the
seedes
of
all
vertues
,
yet
those
seedes
are
much
hindered
,
by
the
corruption
of
nature
still
remaining
in
them
from
breaking
out
,
that
they
cannot
bring
foorth
fruits
as
they
ought
,
and
they
haue
need
to
bee
helped
forward
,
and
as
it
were
many
times
watered
by
the
preaching
of
the
Gospell
,
by
admonition
by
exhortation
,
and
by
other
good
meanes
,
set
apart
to
that
purpose
.
And
therefore
for
the
vse
of
this
in
a
word
,
let
not
such
as
haue
the
greatest
measure
of
knowledge
and
holinesse
,
thinke
it
needlesse
for
them
often
to
be
excited
and
stirred
vp
,
to
holy
duties
,
They
that
haue
the
greatest
measure
of
knowledge
and
holines
,
must
be
content
to
b●
often
stirred
vp
to
holy
duties
.
happily
thou
hast
as
much
knowledge
as
he
that
is
a
teacher
,
yea
thou
art
a
teacher
thy selfe
,
yet
thy
affections
may
bee
wrought
on
,
and
helped
forward
in
holinesse
,
by
conference
with
others
of
meaner
gifts
,
and
priuate
persons
,
&
thou
maiest
be
much
furthered
in
comfort
by
them
,
as
the
Apostle
shewes
in
his
owne
example
Romans
.
1.12
.
for
I
long
to
see
you
,
that
I
might
bee
comforted
together
with
you
,
through
our
mutuall
faith
,
both
yours
and
mine
,
and
therefore
though
thou
doest
abound
in
knowledge
and
holinesse
,
yet
suffer
thy selfe
to
be
stirred
vp
to
particular
duties
,
euen
in
priuate
,
but
especially
in
publike
,
and
to
that
end
consider
,
howsoeuer
thou
mayest
profit
much
in
knowledge
and
holines
,
by
priuate
reading
and
conference
,
yet
through
the
mercifull
dispensation
of
the
Lord
,
much
more
by
the
publike
ministry
,
and
preaching
of
the
word
,
that
hath
the
promise
and
blessing
belonging
to
it
,
and
therefore
make
thou
conscience
to
attend
with
diligence
as
oft
as
thou
maist
,
on
the
publicke
ministry
of
the
word
of
Gods
grace
,
as
Peter
called
it
,
Acts
20.32
.
which
is
able
to
build
thee
further
,
and
to
giue
thee
an
inheritance
among
all
them
which
are
sanctified
.
Obserue
in
the
next
place
that
the
Apostle
heere
exhorteth
the
Colossians
to
put
on
tender
mercy
,
kindnes
,
humblenes
of
mind
,
&c.
as
the
elect
of
God
,
holy
and
beloued
,
that
is
,
as
it
becommeth
such
as
are
effectually
called
,
sanctified
,
and
beloued
of
God
in
Christ
,
heere
then
we
may
plainely
see
.
That
there
is
,
and
ought
to
bee
a
Decorum
proper
to
the
Elect
of
God
,
holy
and
beloued
,
that
true
beleeuers
,
called
,
sanctified
,
and
beloued
of
God
,
in
Christ
,
ought
to
carry
themselues
as
beseemes
those
that
are
called
and
sanctified
,
and
answerable
to
their
holy
and
happy
estate
,
True
beleeuers
called
,
sanctified
,
and
beloued
of
God
in
Christ
ought
to
carry
themselues
answerable
to
their
holy
and
happy
estate
.
there
ought
to
be
a
difference
between
the
affections
and
liues
of
true
beleeuers
,
and
the
affections
,
and
liues
of
others
not
yet
called
nor
sanctified
,
which
poynt
is
much
beaten
on
,
and
often
vrged
in
Scripture
,
and
especially
in
the
Epistles
of
Paul
,
Romans
the
6.
and
13.
sayth
the
Apostle
,
Giue
your selues
vnto
God
,
as
they
that
are
aliue
,
from
the
dead
,
and
giue
your
members
as
weapons
of
righteousnes
vnto
God
,
Eph.
4.1
.
I
therefore
being
prisoner
in
the
Lord
,
pray
you
that
yee
walke
worthy
of
the
vocation
whereunto
yee
are
called
,
&
verse
17.
this
I
say
therfore
,
and
testifie
in
the
Lord
that
ye
henceforth
walke
not
as
other
Gentiles
walke
,
in
vanity
of
their
mind
,
Phil
.
2.15
.
the
Apostle
would
haue
true
beleeuers
so
different
from
others
,
as
that
they
should
,
as
lights
shine
in
the
world
,
holding
foorth
the
word
of
life
,
all
which
places
manifest
this
point
,
that
true
beleeuers
ought
to
carry
themselues
as
beseems
them
in
regard
of
their
excellent
estate
,
being
called
,
sanctified
,
and
beloued
of
God
in
Christ
,
and
that
there
should
be
a
manifest
difference
betweene
them
and
others
,
not
called
,
both
in
heart
and
life
;
and
this
hath
not
onely
ground
in
the
word
of
God
,
but
it
is
also
consonant
and
agreeable
to
reason
,
euen
reason
it selfe
may
teach
,
that
such
as
are
taken
out
from
the
corrupt
state
of
the
world
,
and
aduanced
to
the
glorious
liberty
of
Gods
children
sanctified
,
and
beloued
of
God
should
demeane
and
carry
themselues
according
to
so
great
preferment
,
and
to
such
an
excellent
condition
.
And
this
is
to
bee
thought
on
by
all
such
as
are
,
or
hold
themselues
to
bee
effectually
called
,
True
beleeuers
effectually
called
and
sanctified
,
are
to
remember
the
excellency
of
their
condition
,
and
especially
in
time
of
temptation
,
to
keep
them
from
falling
into
any
knowen
sin
.
sanctified
,
and
beloued
of
God
in
Christ
,
they
are
to
remember
the
honour
,
and
dignity
of
that
holy
and
happy
condition
,
and
thereby
to
be
stirred
vp
to
carry
themselues
accordingly
,
euer
laboring
to
deck
their
soules
inwardly
with
al
the
sanctifying
graces
of
the
spirit
,
and
to
shine
foorth
in
their
liues
in
all
holinesse
and
godly
conuersation
,
and
when
they
are
set
vpon
by
Satan
or
the
world
without
,
or
by
their
owne
corruption
within
,
enticing
them
to
any
knowen
sinne
,
they
are
then
to
thinke
on
the
honour
of
their
high
and
holy
calling
,
and
thus
to
reason
with
themselues
,
shall
I
that
am
taken
out
of
the
corrupt
wayes
of
this
world
,
bee
drawen
backe
againe
to
tread
in
the
same
path
with
them
that
are
going
towards
hell
?
shall
I
that
am
sanctified
,
make
my selfe
like
to
such
as
are
prophane
,
and
walke
after
their
owne
lusts
?
shall
I
that
am
beloued
of
God
,
and
within
compasse
of
his
speciall
loue
in
Christ
,
by
yeelding
to
this
temptation
,
make
my selfe
worthy
to
bee
hated
of
him
?
no
,
no
,
farre
be
it
from
mee
,
I
am
called
of
God
,
and
I
am
to
walke
worthy
of
my
calling
,
I
am
sanctified
,
and
I
am
not
so
to
defile
my selfe
,
I
am
beloued
of
God
in
Christ
,
&
I
will
not
so
requite
his
vnspeakable
loue
to
mee
,
this
ought
to
bee
the
meditation
of
all
such
as
are
effectually
called
,
sanctified
and
beloued
of
God
in
Christ
,
and
let
them
remember
that
a
knowen
sinne
in
them
,
as
pride
,
couetousnesse
,
or
the
like
,
not
onely
wounds
their
owne
consciences
,
but
it
brings
dishonour
to
God
,
and
disgrace
to
their
holy
profession
,
it
is
a
scandall
to
the
weake
,
Note
.
a
meanes
to
keepe
backe
some
,
not
yet
called
,
it
giues
aduantage
to
the
obstinate
,
&
opens
the
mouths
of
the
enemies
to
the
truth
,
and
to
prophane
persons
,
to
speake
euill
of
their
holy
profession
,
these
things
they
ought
to
thinke
on
,
and
so
to
endeauour
to
walke
answerable
to
their
holy
calling
.
Obserue
we
further
,
that
the
Apostle
ioines
these
three
things
,
together
.
-
Elect
of
God
.
-
Holy
.
And
-
Beloued
.
And
he
saith
,
these
three
were
found
in
the
Colossians
,
that
they
were
Elect
of
God
,
holy
and
beloued
,
hence
wee
may
gather
thus
much
.
That
where
Gods
eternal
election
(
for
that
as
I
shewed
is
heere
implied
)
hath
gone
before
,
there
holinesse
,
Whom
God
hath
from
euerlasting
,
chosen
to
life
and
saluation
,
them
he
will
in
time
sanctifie
,
and
to
them
he
will
in
time
make
knowen
his
loue
.
and
Gods
loue
manifested
shall
in
time
follow
after
,
and
in
time
they
shall
meete
together
,
whom
God
hath
elected
to
life
and
saluation
before
all
times
,
they
shall
in
time
be
sanctified
,
and
made
holy
,
and
haue
Gods
loue
in
time
manifested
to
them
,
euen
shed
abroad
in
their
hearts
,
Romans
5.5
.
for
howsoeuer
such
as
are
elected
to
life
and
saluation
,
are
doubtlesse
beloued
of
God
before
their
calling
,
yet
that
his
loue
is
secret
,
and
not
knowen
to
them
,
till
they
be
called
and
sanctified
.
On
Gods
eternall
election
,
doth
euer
follow
in
time
,
holinesse
,
and
Gods
loue
manifested
,
and
these
three
shall
in
time
meete
together
,
and
this
the
Apostle
teacheth
plainly
Ephes
.
1.4
.
sayth
he
,
God
hath
chosen
vs
before
the
foundation
of
the
world
,
that
we
should
bee
holy
,
and
without
blame
before
him
in
loue
.
2.
Thess.
2.13
.
hee
sayth
,
God
hath
chosen
you
to
saluation
,
through
sanctisication
of
the
spirit
,
and
the
faith
of
truth
,
whereunto
hee
called
you
by
our
Gospell
,
to
obtaine
the
glory
of
our
Lord
Iesus
Christ
.
This
meetes
with
that
wicked
conceit
of
prophane
persons
,
who
vse
thus
to
speake
,
if
wee
be
chosen
and
appoynted
to
life
and
saluation
,
vndoubtedly
wee
cannot
perish
howsoeuer
wee
liue
,
That
wicked
conceit
,
that
if
men
be
appoynted
,
to
saluation
,
they
shall
not
perish
howsoeuer
they
liue
,
ouerthrowen
for
Gods
election
is
certaine
and
vnchangeable
,
and
therefore
what
need
we
endeauour
to
liue
holily
,
and
to
doe
any
good
works
?
Blasphemous
mouth
,
and
Prophane
wretch
,
whosoeuer
thou
art
,
doest
thou
not
see
how
thou
seuerest
those
things
which
God
hath
conioyned
,
and
will
haue
in
time
to
be
found
together
,
in
all
that
shall
be
saued
?
thou
must
know
that
whom
God
hath
chosen
to
life
and
saluation
from
all
eternity
,
them
he
hath
also
appoynted
in
time
to
be
holy
,
Note
.
yea
,
it
is
a
certaine
truth
Gods
eternall
election
doth
worke
in
time
in
all
his
Elect
,
another
election
whereby
they
chuse
him
to
be
their
God
,
and
Gods
eternall
loue
doth
in
time
work
in
them
another
loue
,
wherby
they
loue
God
againe
,
1.
Ioh
.
4.19
.
wee
loue
him
,
because
he
loued
vs
sirst
,
and
therefore
deceiue
not
thy selfe
,
as
God
hath
appoynted
to
the
end
(
namely
)
life
and
saluation
,
so
hath
he
appoynted
to
,
the
meanes
,
to
bring
to
that
end
,
Comfort
for
such
as
are
truly
sanctified
,
their
sanctification
concludes
certainly
their
election
and
saluation
.
and
none
come
to
be
glorified
,
but
such
as
were
before
elected
,
called
,
iustified
,
and
sanctified
,
Rom.
8.30
.
thinke
on
it
and
remember
it
.
Againe
is
it
so
,
that
on
Gods
eternall
election
euer
followes
holinesse
,
then
heere
is
comfort
for
such
as
are
truly
sanctified
,
they
may
hence
gather
and
conclude
,
that
they
are
in
the
number
of
Gods
chosen
,
&
such
as
shall
be
saued
,
the
Deuil
will
suffer
any
man
to
say
,
he
is
one
of
Gods
chosen
,
his
sinnes
are
forgiuen
,
and
hee
hopes
to
bee
saued
;
but
would
any
man
prooue
it
,
and
haue
such
proofe
of
it
,
as
may
silence
the
Deuill
himselfe
standing
against
it
;
let
him
then
looke
to
the
holinesse
of
his
heart
,
and
life
,
and
if
he
bee
able
thence
to
inferre
,
and
conclude
his
election
,
certainely
hee
hath
learned
an
holy
,
and
sound
kinde
of
reasoning
,
and
such
as
will
neuer
deceiue
him
,
but
minister
comfort
to
him
at
all
times
;
and
though
the
Deuill
roare
,
and
tyrants
rage
,
and
breath
out
nothing
but
death
and
destruction
against
him
,
yet
this
will
be
his
comfort
,
that
hee
is
one
of
Gods
chosen
,
and
beloued
of
God
,
and
therefore
nothing
can
come
to
him
to
his
hurt
,
but
the
Lord
will
turne
all
their
malice
,
and
mischiefe
intended
to
his
owne
glorie
,
and
his
good
,
which
is
a
sweet
comfort
.
What
that
forme
of
speech
(
put
on
)
doth
offer
to
our
consideration
,
I
haue
heretofore
shewed
;
only
this
much
further
we
may
profitably
consider
in
the
application
of
it
to
these
particular
vertues
,
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
&c.
That
these
vertues
are
as
goodly
ornaments
,
and
precious
Iewels
,
wherewith
wee
are
to
beautifie
and
adorne
our
soules
,
The
goodlie
ornaments
and
precious
Iewels
that
doe
most
adorne
and
beautifie
Christians
.
this
indeed
is
that
cloathing
of
broidered
gold
,
Psalm
.
55.13
.
that
will
make
thee
glorious
in
the
sight
of
God
,
his
holy
Angels
,
and
all
good
men
.
As
for
that
tricking
vp
of
the
body
in
newfangled
attire
,
it
makes
thee
but
odious
in
the
sight
of
God
,
and
all
good
men
;
yea
,
it
makes
men
,
and
women
like
to
thy selfe
scorne
and
contemne
thee
,
yea
point
at
thee
,
and
say
,
there
goes
a
proud
foole
,
;
therefore
let
all
thy
care
,
thy
cost
,
and
time
bee
spent
in
decking
thy
soule
with
the
rich
,
and
precious
gemmes
,
and
Iewels
,
that
are
heere
reckoned
vp
by
the
Apostle
.
Now
touching
these
particulars
in
generall
,
wee
finde
that
they
are
all
such
as
are
required
in
the
Commandements
of
the
second
Table
,
as
-
Tender
mercy
.
-
Kindnesse
.
-
Meekenesse
,
and
-
Long-suffering
.
Are
comprised
vnder
the
sixth
Commandement
,
and
-
Humblenesse
of
minde
:
vnder
the
fifth
and
this
is
not
to
bee
passed
by
without
some
obseruation
.
We
are
to
marke
that
the
Apostle
comming
to
exhort
,
to
put
on
the
particular
parts
of
the
new
man
;
he
doth
thus
insist
on
those
parts
of
the
new
man
,
that
belong
to
the
second
Table
of
the
Commandements
,
he
passeth
by
the
duties
of
holinesse
required
in
the
first
Table
,
(
and
though
indeed
,
duties
of
holinesse
,
and
righteousnesse
doe
euer
goe
together
,
and
are
to
bee
conioined
in
all
that
are
truely
sanctified
,
yet
the
Apostle
here
passeth
by
the
duties
of
holinesse
,
and
vrgeth
the
Colossians
to
the
putting
on
of
the
duties
of
righteousnesse
,
to
expresse
their
renouation
,
and
sanctification
in
duties
of
loue
,
and
mercie
towards
their
brethren
,
our
lesson
hence
is
this
.
That
our
renouation
,
and
sanctification
must
be
expressed
,
and
must
appeare
,
as
in
the
duties
of
holinesse
towards
God
,
so
especially
in
the
duties
of
loue
,
and
mercie
towards
men
,
;
Our
renouation
and
sanctification
must
appeare
,
especially
in
the
duties
of
loue
and
mercie
towards
men
.
for
howsoeuer
sanctification
,
do
chieflie
consist
in
holinesse
towards
God
,
yet
is
it
most
of
all
manifested
in
the
duties
of
righteousnesse
towards
men
.
Hence
it
is
that
our
Apostle
,
Gal.
5.14
.
saith
,
That
all
the
Law
is
fulfilled
in
this
:
thou
shalt
loue
thy
neighbour
as
thy selfe
,
his
meaning
is
true
loue
of
men
doth
euer
include
true
loue
of
God
,
and
he
that
truly
loues
his
neighbour
,
loues
God
also
,
and
so
is
the
loue
of
our
neighbour
said
to
be
the
fulfilling
of
the
Law
;
and
therefore
it
must
needs
be
,
that
duties
of
loue
to
men
,
doe
most
of
all
manifest
,
and
make
knowne
inward
sanctification
,
Iam
.
1.27
.
Pure
religion
,
and
vndefiled
before
God
,
euen
the
Father
,
is
this
,
to
visit
the
fatherlesse
and
widowes
,
in
their
aduersitie
,
and
for
a
man
to
keepe
himselfe
vnspotted
of
the
world
.
Why
,
might
some
say
,
pure
religion
,
and
vndefiled
in
the
sight
of
God
who
sees
the
heart
is
rather
inward
,
and
spirituall
,
consisting
in
faith
,
the
feare
of
God
,
loue
of
God
,
trust
in
God
,
depending
on
his
prouidence
,
and
in
worshipping
him
in
spirit
and
truth
,
in
a
reuerent
and
holie
vse
of
his
holie
ordinances
,
and
in
religious
sanctifying
of
his
Sabbaths
.
It
is
true
indeed
,
pure
religion
doth
chiefely
stand
in
these
things
,
but
yet
the
power
of
it
doth
most
appeare
,
and
shew
forth
it selfe
in
duties
of
loue
to
men
;
and
that
is
the
meaning
of
Iames
when
he
saith
,
Pure
religion
,
and
vndefiled
before
God
,
&c.
By
this
we
may
plainely
see
,
that
those
men
and
women
which
the
Papists
doe
magnifie
,
Such
as
the
Papists
hold
most
holy
&
religious
discouered
to
haue
no
dram
of
true
holinesse
in
them
.
and
esteeme
the
most
holy
,
and
most
religious
persons
in
the
world
,
and
as
Angels
amongst
men
;
their
Moncks
,
Nunnes
,
Friers
,
and
such
like
,
haue
no
dramme
of
true
holinesse
,
and
religion
in
them
;
true
holinesse
ought
to
shew
it selfe
,
not
onely
in
holie
duties
towards
God
,
but
in
duties
also
of
loue
,
and
mercie
towards
men
.
Now
they
are
tied
,
by
their
order
,
to
liue
apart
,
from
all
societie
of
men
,
and
to
spend
their
daies
in
contemplation
,
in
praier
,
and
fasting
forsooth
,
and
not
to
haue
any
thing
to
doe
with
other
men
in
the
world
,
and
therefore
certainly
there
is
not
any
iotte
of
true
holinesse
in
them
.
Againe
,
by
the
doctrine
deliuered
,
we
may
see
that
many
amongst
vs
deceiue
themselues
with
a
vain
shadow
of
holines
,
for
why
?
Such
deceiue
themselues
who
rest
in
the
duties
of
Gods
outward
worship
and
happily
vnto
thē
adde
harmelesse
life
,
and
goe
no
further
.
Do
not
many
amongst
vs
content
themselues
in
hearing
the
word
,
receiuing
the
Sacraments
,
and
happilie
they
adde
to
these
an
harmelesse
life
,
they
doe
no
hurt
,
alas
,
What
is
all
this
?
What
good
doe
they
?
Where
is
their
tender
mercy
,
their
kindnesse
,
their
meekenesse
,
their
long
suffering
?
These
things
are
not
to
bee
found
in
them
;
it
may
be
they
professe
,
and
say
,
I
haue
enough
for
me
,
and
mine
,
I
will
betake
my selfe
to
a
quiet
life
,
I
will
not
trouble
my selfe
with
worldly
cares
,
and
businesses
,
I
will
goe
to
the
Church
,
and
serue
God
,
and
it
may
be
,
they
do
all
these
things
,
they
serue
God
,
in
the
outward
duties
of
his
worship
,
but
still
they
are
as
couetous
,
&
as
hard
harted
as
euer
they
were
,
still
as
fierce
,
and
as
readie
to
be
stird
vp
to
wrath
,
and
reuenge
,
and
still
as
farre
off
from
the
duties
of
loue
,
and
mercy
,
which
cannot
be
performed
without
cost
,
and
charge
,
as
euer
before
;
Is
this
holinesse
?
Is
this
religion
?
Is
this
a
seruice
of
God
pleasing
vnto
him
?
No
,
no
,
deceiue
not
thy selfe
,
true
holinesse
,
and
true
religion
is
that
which
shewes
it selfe
,
not
onely
in
duties
of
holinesse
towards
God
,
but
in
duties
of
righteousnesse
also
towards
men
:
and
the
true
seruice
of
God
is
to
loue
,
and
serue
him
in
seruing
of
men
,
in
doing
duties
of
loue
and
mercie
to
men
.
Thinke
on
it
,
and
remember
it
,
and
let
no
day
passe
thee
without
some
good
worke
of
loue
to
thy
brethren
,
no
more
then
it
doth
without
praier
,
and
other
holie
duties
of
Gods
worship
.
Come
we
now
to
the
paticulars
heere
vrged
by
the
Apostle
;
the
first
is
,
(
Tender
mercy
.
Interpretation
.
(
Put
on
tender
mercy
)
The
originall
words
are
,
bowels
of
mercy
,
which
is
a
Metonimicall
forme
of
speech
often
vsed
in
Scripture
,
whereby
is
meant
,
pittie
and
compassion
towards
them
,
that
are
any
way
afflicted
,
or
in
any
miserie
.
And
heere
the
Apostle
doth
vnderstand
such
a
measure
of
pittie
,
and
compassion
as
affecteth
the
very
intrals
,
and
bowels
,
making
the
bowels
to
dilate
themselues
,
and
(
as
it
were
)
to
open
themselues
,
and
to
burne
and
yearne
within
.
Heere
then
,
not
to
speake
of
this
vertue
so
much
as
might
be
said
of
it
,
but
onely
so
much
as
the
words
of
the
Apostle
doe
lead
vs
vnto
.
We
are
first
of
all
taught
,
that
we
are
to
be
tenderly
affected
towards
those
that
are
any
way
afflicted
;
We
are
to
bee
tenderly
affected
towards
them
that
be
any
way
afflicted
.
we
are
to
put
one
such
pitty
,
and
compassion
towards
them
that
are
in
any
distresse
,
as
doth
moue
our
hearts
,
towards
them
,
and
doth
possesse
our
hearts
,
with
a
true
touch
and
feeling
of
their
miserie
;
yea
,
with
as
liuely
a
sense
of
it
,
as
if
we
our selues
were
in
the
same
case
with
them
,
this
is
cleare
from
this
manner
of
speaking
,
(
bowels
of
mercie
)
as
may
easily
appeare
by
the
vse
of
this
phrase
,
in
other
places
of
Scripture
,
Gen.
43.30
.
It
is
said
,
that
Iosephs
affection
was
so
strongly
mooued
towards
his
brother
Beniamin
,
that
his
bowels
were
enflamed
,
and
did
burne
within
him
.
1.
King
.
3.26
.
Wee
read
that
one
of
the
women
that
contended
before
Salomon
about
the
liuing
childe
,
was
not
able
to
endure
that
the
childe
should
bee
diuided
,
,
because
,
saith
the
text
,
Her
compassion
was
kindled
,
her
bowels
were
mooued
,
and
did
yearne
,
and
burne
within
her
:
and
we
may
read
of
it
in
many
other
places
,
that
the
greatnesse
and
tendernesse
of
affection
,
is
set
out
by
moouing
,
and
yearning
of
the
bowels
,
and
therefore
this
forme
of
speech
(
bowels
of
mercie
)
doth
teach
vs
to
put
on
such
pittie
,
and
compassion
towards
such
as
bee
in
distresse
,
as
doth
worke
in
vs
a
liuely
sense
and
feeling
of
their
miserie
.
And
hence
is
it
,
that
wee
are
exhorted
to
weepe
with
them
that
weepe
,
Rom.
12.15
.
and
to
remember
them
that
are
in
bonds
,
as
though
wee
were
bound
with
them
.
Heb
.
13.3
.
The
reason
,
and
ground
of
this
is
plaine
,
wee
are
members
of
one
,
and
the
same
body
,
and
the
Lord
hath
laid
it
as
a
Law
on
the
members
,
that
if
one
member
suffer
,
all
suffer
it
.
1
Cor
.
12.26
.
Now
before
we
come
to
the
application
of
this
point
,
a
question
is
to
bee
answered
:
it
may
bee
demaunded
whether
wee
are
to
bee
touched
with
a
feeling
compassion
towardes
them
that
suffer
iust
punishment
for
their
euill
deedes
,
when
wee
see
Gods
punishing
hand
on
wicked
persons
for
their
euill
doing
,
or
no
.
Answere
,
Wee
are
at
all
times
to
follow
the
rule
rule
of
Christian
loue
which
teacheth
vs
to
put
on
tender
bowels
,
pitty
,
and
comiseration
towards
all
in
distresse
,
being
of
the
same
nature
with
vs
;
yet
with
this
difference
,
if
they
who
are
punished
,
suffer
as
blasphemers
,
or
traitors
,
and
for
any
offence
directly
against
Gods
glorie
,
the
good
estate
of
the
Church
,
and
religion
,
then
we
may
be
so
far
from
pittying
them
,
and
sorrowing
for
them
,
and
putting
on
tender
bowels
in
regard
of
their
sufferings
,
as
wee
may
be
glad
,
and
reioice
,
not
pleasing
our selues
in
the
smart
of
any
be
they
neuer
so
wicked
,
but
for
other
speciall
causes
,
as
First
,
for
the
manifestation
of
Gods
iustice
,
because
we
loue
God
,
and
his
glorie
is
deare
vnto
vs
,
wee
may
magnifie
,
and
praise
his
iustice
in
punishing
such
wicked
persons
,
according
to
that
,
Psalme
58.10.11
.
The
righteous
shall
reioice
when
he
seeth
the
vengeance
,
&c.
Secondly
,
in
regard
of
others
,
who
at
their
punishment
may
learne
to
feare
,
as
it
is
said
of
the
bands
of
Aram
stricken
with
blindnesse
,
that
they
come
no
more
into
the
land
of
Israell
,
2.
King
.
6.23
.
Thirdly
,
because
the
godly
are
bettered
by
their
example
,
they
are
thereby
mooued
to
consider
the
corruption
of
nature
,
how
farre
it
carries
,
if
it
be
not
abolished
,
or
restrained
,
and
so
they
are
stird
vp
to
a
more
narrow
watch
ouer
their
owne
hearts
and
waies
.
To
returne
to
our
purpose
,
and
to
make
vse
of
the
doctrine
deliuered
.
It
ought
to
be
farre
from
vs
to
insult
ouer
them
that
bee
be
in
distresse
,
and
to
sport
our selues
in
their
affliction
.
First
,
it
beeing
so
that
we
are
to
put
on
tender
bowels
towards
the
afflicted
,
and
to
them
that
are
in
any
misery
:
certainly
,
then
it
ought
to
bee
farre
from
euery
one
of
vs
to
insult
ouer
such
,
and
to
make
our selues
merrie
with
their
affliction
,
as
the
manner
of
some
is
,
to
take
aduantage
on
the
affliction
and
miserie
of
others
,
to
deale
hardly
with
them
,
to
adde
affliction
to
affliction
,
and
to
heape
one
miserie
vpon
another
,
and
it
is
most
barbarous
and
brutish
,
and
after
the
manner
of
the
dogge
to
fall
vpon
him
that
is
downe
,
it
argues
exceeding
hardnesse
of
heart
;
for
the
afflictions
and
miseries
of
our
brethren
are
visible
Sermons
,
moouing
vs
to
pittie
,
and
compassion
,
and
things
seene
make
deeper
impression
then
things
onely
heard
of
,
if
we
then
seeing
the
miseries
of
our
brethren
be
not
moued
with
pittie
towards
them
,
but
rather
we
insult
ouer
them
,
or
we
take
aduantage
thereby
to
deale
hardly
with
them
,
it
is
an
argument
of
extreame
hardnesse
of
heart
.
Psalm
.
69.26
.
They
persecute
him
whom
thou
hast
smitten
.
Therefore
lay
iniquity
on
iniquitie
,
and
punish
one
sin
with
another
,
or
adde
punishment
to
punishment
,
which
is
an
heauy
crosse
,
and
to
be
thought
on
by
all
such
as
insult
ouer
them
that
are
in
miserie
,
or
take
aduantage
thereby
to
deale
hardly
with
them
.
Againe
,
is
it
so
that
we
are
to
be
tenderly
affected
towards
them
that
are
any
way
afflicted
:
We
are
not
to
content
our selues
with
verball
pitty
.
yea
so
to
bee
affected
towards
them
,
that
our
inwards
are
to
bee
touched
with
a
feeling
of
their
misery
.
Surely
then
wee
are
not
to
content
our selues
with
that
pitty
that
is
too
common
in
the
world
,
(
namely
verball
pitty
)
a
Lord
helpe
thee
;
or
as
Iames
sets
it
out
,
Iam
.
2.26
.
Goe
thy
waies
,
warme
thy selfe
,
fill
thy
belly
,
&c.
and
yet
supply
nothing
that
is
needfull
;
no
,
no
,
that
is
no
feeling
pitty
,
a
feeling
pitty
(
doubtlesse
)
will
make
both
the
tongue
to
speake
,
and
the
hands
to
minister
that
which
may
bring
ease
and
comfort
,
and
where
there
be
bowels
of
mercy
,
there
will
bee
euer
a
willingnesse
,
and
readinesse
to
the
workes
of
mercy
.
And
therefore
deceiue
not
thy selfe
,
if
thou
bee
hardly
drawne
to
any
worke
of
mercy
,
and
it
must
be
pulled
from
thee
as
it
were
by
maine
strength
,
by
many
arguments
,
reasons
,
and
many
inducements
,
thou
hast
no
bowels
of
mercy
,
thou
hast
no
feeling
pitty
in
thee
,
and
if
no
feeling
pitty
be
in
thee
to
the
distressed
members
of
Christ
,
it
seales
vp
to
thee
a
fearefull
conclusion
,
euen
this
,
that
thou
art
not
of
the
same
body
with
them
,
and
that
thou
hast
not
yet
felt
the
loue
of
God
in
thy
breast
,
neither
hast
the
loue
of
God
dwelling
in
thee
.
The
text
is
plaine
,
1.
Iohn
3.17
.
Whosoeuer
hath
this
worlds
good
,
and
seeth
his
brother
haue
need
,
and
shutteth
vp
his
bowels
from
him
,
or
against
him
,
how
dwelleth
the
loue
of
God
in
him
?
Remember
therefore
for
a
conclusion
of
this
,
the
argument
heere
vsed
by
the
Apostle
,
hee
wished
the
Colossians
,
as
the
elect
of
God
,
holy
,
and
beloued
of
God
,
to
put
on
tender
mercy
;
so
I
say
to
thee
,
if
thou
wouldest
be
sure
of
thine
owne
election
to
life
and
saluation
,
if
thou
wouldst
haue
an
infallible
note
of
true
holines
,
and
if
thou
wouldst
prooue
it
to
the
comfort
of
thine
owne
soule
,
that
thou
art
beloued
of
God
in
Christ
,
then
content
not
thy selfe
with
verball
pitty
,
but
put
on
bowels
of
mercy
,
let
the
knowne
miserie
of
others
enter
into
thine
heart
,
and
mooue
thy
bowels
towards
them
,
euen
to
minister
ease
and
comfort
as
any
occasion
shall
bee
offered
,
and
as
the
Lord
shall
inable
thee
.
Heere
further
,
in
that
the
Apostle
saith
,
put
on
bowels
of
mercy
,
Workes
of
mercy
must
proceed
from
an
inward
mouing
and
yearning
of
the
bowels
.
we
are
taught
,
whence
the
works
of
mercy
,
and
the
comfort
we
minister
to
others
,
either
in
word
or
deed
ought
to
proceed
,
(
namely
)
from
the
inward
moouing
,
and
yearning
of
the
bowels
,
from
the
heart
tenderly
affected
towards
them
,
to
whom
we
doe
any
good
,
Isai
.
58.10
.
The
Prophet
saith
,
if
thou
poure
thy
soule
out
to
the
hungrie
.
He
requireth
not
onely
a
pouring
out
of
food
to
the
hungrie
,
but
with
the
food
a
pouring
out
of
the
soule
.
2.
Cor
.
9.7
.
As
euery
man
wisheth
in
his
heart
,
so
let
him
giue
,
not
grudgingly
,
or
of
necessitie
.
Let
this
gift
come
from
the
wish
of
his
heart
and
that
the
Apostle
there
addes
(
for
God
loueth
a
cheerefull
giuer
)
may
be
the
reason
and
ground
of
this
duty
,
God
loues
cheerefulnesse
in
giuing
,
and
requires
cheerefulnesse
in
all
the
workes
of
his
seruice
Rom.
12.8
.
and
there
can
be
no
cheerefulnesse
,
vnlesse
the
work
come
from
the
inward
affection
of
the
heart
,
therefore
euery
worke
of
mercy
ought
thence
to
proceed
.
euen
from
the
inward
moouing
,
and
yearning
of
the
bowels
.
And
take
we
notice
of
this
,
and
know
that
it
is
not
a
worke
of
mercie
pleasing
to
God
,
that
comes
either
from
ones
superfluity
,
or
from
the
importunity
of
them
that
are
in
distresse
,
or
from
example
of
others
inuiting
vs
,
or
from
a
desire
of
praise
or
the
like
,
much
lesse
that
which
is
forced
out
from
torture
,
or
torment
,
to
stop
the
mouth
of
a
guilty
conscience
,
as
when
wicked
rich
men
lying
on
their
death
beddes
,
are
forced
thorow
the
gripes
of
a
galled
conscience
Workes
of
mercy
please
not
God
,
which
come
from
superfluity
,
or
from
the
importunity
of
the
distressed
,
or
from
example
of
others
,
or
from
desire
of
praise
,
and
the
like
,
or
are
forced
out
from
the
gripes
of
a
galled
conscience
.
to
giue
some
thing
to
charitable
vses
,
no
,
no
,
beneficence
acceptable
to
God
comes
onely
from
tendernesse
of
heart
,
and
without
that
,
all
our
bounty
or
shew
of
mercy
whatsoeuer
,
is
nothing
worth
;
for
the
Lord
lookes
rather
at
the
affection
,
then
at
the
outward
action
in
all
duties
of
loue
and
mercy
,
and
heere
is
comfort
for
such
as
are
of
tender
bowelles
,
comfort
for
such
as
be
of
tender
bowels
.
though
they
be
not
able
to
doe
any
worke
of
mercy
,
art
thou
tenderly
affected
,
towards
the
afflicted
members
of
Christ
?
canst
thou
mourne
with
them
when
they
mourn
cannest
thou
praie
for
them
when
they
are
in
distresse
,
though
thou
bee
not
able
to
helpe
them
?
assure
thy selfe
,
thy
affection
is
as
pleasing
to
God
,
as
if
thou
wert
able
,
and
didst
indeed
minister
helpe
vnto
them
,
thinke
on
that
to
thy
comfort
.
One
thing
yet
remaines
to
bee
noted
,
the
Apostle
saith
,
(
bowelles
of
mercy
)
hee
speakes
in
the
plurall
number
,
heerby
teaching
.
That
our
mercies
must
bee
of
diuers
kindes
,
according
to
the
sorts
of
miseries
,
and
often
repeated
,
Our
mercies
must
be
diuers
&
often
repeated
.
according
to
the
diuers
subiects
of
miseries
,
or
long
continuance
of
them
,
It
is
not
enough
to
minister
outward
comfort
alone
,
or
inward
alone
,
to
him
that
is
afflicted
both
in
bodie
and
mind
,
nor
to
enlarge
our
bowelles
once
to
him
whose
afflictions
continue
,
or
to
one
or
two
,
where
there
are
many
,
How
we
faile
in
this
duty
.
whose
misery
should
open
and
affect
our
bowels
.
Now
to
the
second
vertue
heere
vrged
by
the
Apostle
,
(
kindnesse
)
put
on
kindnesse
.
This
vertue
extendeth
&
reacheth
further
then
the
former
,
for
pittie
and
compassion
is
proper
to
those
that
are
in
some
affliction
and
miserie
,
but
kindnesse
goes
further
:
It
reacheth
to
all
,
What
kindnesse
is
.
whether
in
prosperity
or
aduersity
,
it
is
a
sweet
&
louing
disposition
of
the
hart
,
and
a
courteous
affection
to
all
,
shewing
it selfe
in
pleasing
and
good
speech
,
it
is
an
easines
to
be
vsed
&
imploied
for
the
good
of
others
for
so
the
originall
word
doth
properly
signifie
,
and
we
find
it
so
vsed
in
other
places
of
Scripture
,
saith
our
Sauiour
,
my
yoke
is
easie
the
word
is
{αβγδ}
,
and
it
may
be
rendred
kind
,
my
yoke
is
kind
,
Mat
.
11.30
.
if
saith
the
Apostle
,
yee
haue
tasted
how
bountifull
the
Lord
is
;
it
may
be
rendered
,
how
sweet
,
or
how
kinde
the
Lord
is
,
1.
Pet
.
2.3
.
and
so
in
many
other
places
that
might
bee
cited
.
Heere
then
wee
see
what
is
required
of
vs
,
namely
this
,
that
we
put
on
a
sweet
louing
affection
of
hart
towards
all
,
shewing
it selfe
in
kind
speech
&
countenance
,
We
are
to
put
on
a
swe●t
louing
affection
of
he
art
towards
all
,
shewing
at
selfe
in
kinde
speech
and
countenance
.
that
wee
shew
our selues
affable
and
courteous
to
all
,
and
tractable
and
easie
to
be
imploied
for
the
good
of
all
;
That
is
true
kindnes
and
curtesie
,
&
this
we
are
required
to
shew
one
to
another
,
Eph.
4.32
.
be
ye
courteous
one
to
another
,
and
tender
harted
,
forgiuing
one
another
,
euen
as
God
for
Christs
sake
forgaue
you
,
and
Gal.
5.22
.
gentlenesse
is
reckoned
vp
among
the
fruits
of
the
spirit
.
Now
this
vertue
as
it
hath
relation
to
the
afflicted
,
How
this
vertue
is
to
be
manifested
to
the
afflicted
.
it
is
to
bee
manifested
in
yeelding
comfort
and
refreshing
to
them
,
and
standing
by
them
to
helpe
them
in
time
of
need
,
and
to
do
them
good
,
Absolon
could
find
it
as
a
fault
in
Hushaie
,
that
he
went
not
with
his
friend
Dauid
in
time
of
need
,
2.
Sam
.
16.17
.
is
this
thy
kindnes
to
thy
friend
?
and
as
it
hath
respect
to
others
not
afflicted
,
And
how
to
others
not
afflicted
.
it
is
to
be
expressed
as
before
I
haue
shewed
,
in
giuing
good
speech
,
and
in
shewing
good
countenance
,
and
in
easinesse
to
bee
vsed
in
any
thing
wherein
wee
may
doe
good
to
others
:
and
this
is
to
be
considered
of
vs
,
true
kindnesse
stands
not
in
cap
and
knee
,
Discouery
of
counterfet
kindnesse
.
in
bowing
and
bending
,
and
in
outward
ceremonies
and
complements
,
no
,
no
,
that
is
but
the
curtesie
of
the
world
,
it
is
commonly
seuered
from
good
affection
,
yea
,
somtimes
it
is
a
maske
of
a
wicked
and
ill
affected
hart
,
&
a
worke
of
the
flesh
neyther
is
it
to
bee
esteemed
true
kindnes
that
stands
in
practise
of
plausible
behauior
,
as
in
drinking
with
the
drunkard
,
which
is
counted
a
note
of
a
kind
nature
,
or
when
men
make
themselues
popular
and
pleasing
to
others
by
giuing
way
to
them
in
their
sinfull
courses
,
as
in
yeelding
liberty
to
such
as
liue
vnder
them
for
all
licentious
and
disordered
manner
of
liuing
,
suffering
them
to
sweare
and
swagger
,
and
to
be
prophane
without
check
and
controlement
:
they
that
so
doe
are
accounted
kind
,
as
ye
shall
heare
some
seruants
say
,
oh
such
a
man
is
a
kinde
master
,
doe
his
worke
,
and
I
warrant
you
then
hee
will
let
you
do
what
you
will
,
worke
hard
all
the
week
,
and
he
will
let
you
run
whether
you
list
vpon
the
Sabbath
day
,
is
this
true
kindnes
?
is
this
a
fruit
of
the
Spirit
?
no
,
no
,
true
Christian
kindnes
takes
not
away
necessarie
restraint
,
and
correction
but
doth
mittigate
and
moderate
it
,
making
it
more
easie
to
be
borne
;
and
profitable
true
kindnesse
consisteth
in
a
tractable
willingnesse
,
in
a
facilitie
and
easinesse
to
bee
vsed
onely
in
that
wherein
wee
may
doe
good
to
others
,
yea
in
an
easinesse
to
be
imployed
for
the
good
of
al
,
which
is
to
be
marked
of
vs
,
for
wee
may
be
deceiued
with
the
shadow
of
this
vertue
.
We
must
take
heed
we
bee
not
deceiued
with
the
shadow
of
this
vertue
.
Many
heathen
men
haue
had
,
&
manie
meere
naturall
men
may
haue
in
them
the
counterfet
of
this
vertue
,
they
are
kind
to
such
as
are
kind
to
them
,
and
friendlie
to
their
friends
,
but
true
kindnesse
must
goe
further
,
wee
must
therein
be
like
God
himselfe
,
his
example
must
wee
follow
Luke
6.35
.
hee
is
kinde
vnto
the
vnkind
,
and
to
the
euill
,
so
are
wee
to
bee
kind
to
our
enemies
and
those
that
hate
vs
,
and
there
must
be
in
vs
an
easinesse
to
bee
vsed
for
the
good
of
all
whatsoeuer
they
bee
,
friends
or
foes
,
remember
wee
that
.
And
now
to
stirre
vs
vp
to
the
putting
on
of
this
excellent
vertue
,
consider
with
me
these
two
things
.
Two
Motiues
stirring
vs
vp
to
put
on
kindnesse
.
First
,
true
Christian
kindnesse
is
a
speciall
meanes
to
winne
the
hearts
of
all
vnto
vs
,
hee
that
is
truely
kind
,
tractable
,
and
easie
to
bee
vsed
for
the
good
of
others
,
takes
the
best
way
to
knit
the
hearts
of
all
especially
of
all
good
men
vnto
him
,
yea
to
seale
vp
to
his
owne
soule
an
assurance
of
Gods
fauour
and
louing
kindnesse
,
the
shadow
of
this
vertue
in
heathen
men
hath
beene
of
that
force
that
thereby
they
haue
maruellouslie
carried
away
the
hearts
of
men
,
and
hence
it
is
that
manie
prophane
and
worldlie
men
doe
much
affect
this
vertue
,
or
at
least
the
shadow
of
it
.
Againe
consider
on
the
other
side
that
whatsoeuer
other
good
qualities
a
man
hath
,
yet
if
he
be
of
an
vnkinde
and
churlish
nature
he
shal
neuer
winne
the
hearts
of
men
,
nor
euer
preuaile
in
any
worthy
seruice
,
in
Church
,
in
common-wealth
or
family
,
a
sower
,
cynicall
,
and
churlish
behauiour
is
distastfull
to
euerie
one
.
How
was
Dauid
galled
with
Nabals
churlish
answere
?
hee
endured
with
patience
Sauls
laying
waite
for
his
life
,
and
Shemeies
cursing
of
him
,
but
he
could
not
endure
that
answere
of
Nabal
;
and
had
not
Abigail
met
him
and
perswaded
him
to
the
contrary
,
hee
had
not
left
to
Nabal
by
the
dawning
of
the
day
any
of
his
house
to
pisse
against
the
wall
.
If
then
we
desire
to
be
loued
of
all
and
especially
of
our
brethren
,
all
good
men
,
yea
to
bee
assured
of
Gods
fauour
and
louing
kindnesse
towards
vs
,
yea
so
to
be
loued
of
all
men
,
as
may
be
for
our
own
good
,
and
the
good
of
others
.
Let
vs
put
on
a
louing
and
kinde
disposition
of
heart
towards
our
brethren
,
yea
an
easinesse
and
tractable
willingnesse
,
as
much
as
we
are
able
to
bee
employed
for
the
good
of
al
,
whether
they
be
kind
or
vnkind
to
vs
;
and
remember
that
this
vertue
of
kindnesse
is
of
most
excellent
vse
in
euery
woorthy
seruice
either
in
Church
,
common-wealth
or
family
,
it
winnes
mens
hearts
to
vs
,
and
the
hearts
beeing
wonn●
they
are
easily
wrought
on
to
any
good
purpose
.
Come
we
to
the
third
vertue
(
humblenes
of
mind
)
put
on
(
saith
the
Apostle
)
humblenesse
of
mind
,
touching
this
vertue
know
we
That
humblenesse
of
minde
,
is
a
meane
and
moderate
estimation
of
our selues
,
and
of
all
the
good
gifts
and
graces
we
haue
,
either
of
body
or
minde
.
It
hath
a
double
relation
,
It
hath
a
double
relation
.
either
to
God
,
and
then
it
is
an
acknowledgement
of
our
nothingnes
(
as
I
may
so
say
)
and
that
all
we
haue
is
from
God
,
or
it
hath
respect
to
men
,
and
then
it
is
an
esteeming
of
others
better
then
our selues
,
namely
,
such
as
are
truely
called
,
and
Gods
children
,
and
this
is
the
humblenesse
of
minde
heere
meant
.
Heere
then
first
we
see
,
wee
are
to
carry
in
vs
an
humble
mind
,
a
meane
and
moderate
estimation
of
our selues
in
respect
of
other
men
,
We
are
to
carry
in
vs
,
a
meane
and
moderate
estimation
of
our selues
in
respect
of
other
men
.
we
are
to
esteem
others
better
then
our selues
,
and
to
this
purpose
the
Apostle
saith
,
Rom.
12.16
.
be
not
high
minded
,
but
make
your selues
equall
to
them
of
the
lower
sort
,
and
yet
more
plainly
,
Phil
.
2.3
.
let
euery
man
in
meeknes
of
mind
,
esteeme
other
better
then
himselfe
:
I
might
adde
to
these
,
other
places
of
Scripture
to
shew
that
this
is
our
duty
,
but
I
chuse
rather
to
stirre
vs
vp
to
the
practise
of
it
,
for
it
may
be
we
will
easily
yeeld
that
this
is
our
dutie
,
that
wee
ought
euery
man
in
humblenesse
of
minde
,
to
esteeme
others
better
then
our selues
.
Yet
this
vertue
is
hard
to
obtaine
,
This
vertue
is
hard
to
obtaine
.
it
is
contrary
to
nature
it
is
agreeable
to
nature
,
to
be
proud
of
good
things
,
as
appeares
by
Herod
,
Act.
12.13
.
and
Saul
,
who
was
offended
that
Dauid
was
preferd
before
him
in
the
song
,
1.
Sam
.
18.7
.
Saul
hath
slaine
his
thousand
,
and
Dauid
his
ten
thousand
,
yea
,
men
are
naturally
proud
of
the
shews
of
things
that
are
not
in
them
,
of
glosses
and
shadowes
of
good
things
,
yea
,
Note
.
and
sometimes
when
they
know
they
are
not
in
them
,
but
clawbackes
and
flatterers
do
ascribe
to
them
,
and
therefore
to
stirre
vs
forward
,
in
the
practise
of
this
duty
,
euen
in
humblenesse
of
minde
,
Two
motiues
stirring
vs
vp
to
humblenesse
of
minde
.
to
esteeme
others
better
then
our selues
,
consider
with
me
onely
these
two
things
.
First
,
we
may
see
many
good
things
in
others
,
which
we
want
,
for
God
giues
his
graces
not
all
to
any
one
,
least
hee
should
haue
matter
of
pride
,
but
some
to
euery
one
,
that
none
should
be
subiect
to
contempt
,
yea
,
we
may
somtimes
see
those
good
things
that
be
in
vs
in
greater
measure
in
others
,
then
they
be
in
vs.
Againe
,
consider
that
wee
are
priuy
to
more
sinne
and
corruption
in
our selues
,
then
we
can
be
in
others
.
How
many
euill
things
are
in
vs
,
if
wee
search
and
ransacke
our
owne
hearts
,
which
may
worthily
make
vs
hang
down
our
heads
,
and
esteem
more
basely
of
our selues
then
any
other
man
can
with
any
colour
of
reason
speake
or
●hinke
of
vs
?
let
these
things
be
duly
considered
,
and
they
will
helpe
vs
to
hold
downe
our
harts
in
humility
,
and
take
from
vs
all
matter
of
lifting
vp
our selues
aboue
others
;
away
then
with
those
vaine
and
foolish
words
,
I
am
as
good
as
thou
.
I
am
his
better
,
and
the
like
;
awaie
with
such
proud
and
loftie
thoughts
,
and
let
vs
put
on
this
glorious
ornament
of
humilitie
;
let
vs
in
humblenesse
of
minde
euerie
one
esteeme
another
better
then
himselfe
.
Obserue
we
in
the
next
place
,
the
forme
of
speech
heere
vsed
by
the
Apostle
,
he
saith
not
,
put
on
humility
,
but
humblenesse
of
minde
,
hence
we
are
taught
,
That
true
humility
is
seated
in
the
heart
and
mind
,
True
humility
is
seated
in
the
heart
and
minde
.
they
indeed
are
truely
humble
,
that
are
of
humble
hearts
and
mindes
.
And
thus
we
read
,
that
Dauid
cleering
himselfe
of
ambition
,
and
protesting
his
humilitie
before
the
Lord
.
Psal
.
131.1
.
saith
,
mine
heart
is
not
haughty
,
first
he
beginnes
with
the
lowlinesse
of
his
heart
,
and
then
descends
to
protest
his
humble
outward
carriage
,
it
is
the
exhortation
of
the
Apostle
Peter
1.
Pet
.
5.5
.
deck
your selues
inwardly
in
lowlines
of
minde
:
for
God
resisteth
the
proud
,
&
giueth
grace
vnto
the
humble
,
let
your
humilitie
be
inwardly
in
hart
&
mind
.
First
this
doth
discouer
to
vs
,
that
the
Papists
doe
but
bleare
the
eies
of
the
world
with
a
counterfet
shew
of
humilitie
,
Popish
humility
is
counterfet
.
they
would
make
the
world
beleeue
that
some
among
them
are
the
most
humble
and
mortified
men
aliue
,
in
that
forsooth
they
forfake
lands
and
goods
,
and
put
on
the
habit
of
a
poore
monke
or
frier
,
but
indeed
there
is
no
true
humility
in
them
,
for
vnder
their
shew
of
humility
,
they
nourish
in
their
hearts
,
the
greatest
pride
that
can
be
,
euen
a
vain
confidence
in
themselues
,
challenging
to
themselues
a
state
of
perfection
.
Againe
,
this
doctrine
,
that
true
humility
is
seated
in
the
heart
,
The
counterfet
shew
of
humility
that
is
in
the
world
,
discouered
.
doth
vncase
and
pull
off
the
visor
of
humilty
from
the
face
of
many
in
the
world
,
who
make
a
faire
shew
,
&
carry
a
faire
pretext
of
humilitie
,
that
forsooth
they
can
be
content
to
lay
their
hands
vnder
the
feet
of
their
brethren
,
to
performe
the
basest
office
to
the
meanest
,
when
indeed
they
meane
nothing
lesse
,
happilie
they
would
lay
their
hands
vnder
their
feet
to
supplant
them
,
or
as
Absalon
did
.
2
Sa
.
15.5
.
make
themselues
plausible
and
familiar
to
strengthen
their
hands
in
bad
purposes
,
let
such
know
,
that
as
they
put
on
the
counterfet
of
so
excellent
a
grace
as
humility
,
and
varnish
ouer
their
wicked
intents
with
so
faire
a
glosse
,
that
their
hypocrisie
in
this
respect
is
the
greater
,
and
without
repentance
they
shall
receiue
the
reward
of
such
as
couer
sinne
with
a
lie
,
euen
punishment
double
in
proportion
to
that
which
is
due
to
open
offenders
,
for
their
sinne
is
doubled
and
enfolded
one
within
another
,
and
their
punishment
shall
be
answerable
.
It
remaines
that
wee
answere
a
popish
cauill
A
popish
cauill
.
occasioned
,
from
this
,
that
we
are
to
put
on
humblenesse
of
minde
,
they
of
that
faction
,
cry
out
against
vs
and
say
;
we
be
farre
from
humblenesse
of
minde
,
in
that
we
hould
certainty
of
saluation
by
faith
,
say
they
,
you
are
proud
and
presumptuous
,
&
carry
your selues
too
high
vpon
that
excellent
gift
of
faith
,
which
indeed
is
a
meere
cauill
,
and
heerein
they
deale
most
iniuriouslie
with
vs
,
they
may
if
they
will
obserue
that
we
build
not
certainetie
of
saluation
vpon
the
gift
of
faith
,
or
vpon
the
dignity
of
that
gift
,
as
they
doe
on
the
merit
of
works
of
grace
,
hauing
(
as
they
say
)
power
giuen
of
Christ
to
merit
,
for
that
were
arrogancie
indeed
,
but
we
build
assurance
of
saluation
by
faith
,
on
the
promise
of
God
propounding
mercy
,
remission
of
sinnes
,
iustification
,
life
and
saluation
,
that
by
true
faith
,
lay
hold
on
the
death
and
obedience
of
his
sonne
incarnate
,
which
is
a
rocke
that
neuer
can
be
shaken
,
therfore
we
cannot
be
iustly
taxed
with
pride
and
presumption
,
for
holding
certainty
of
saluation
by
faith
apprehending
the
promise
of
mercy
in
the
actiue
and
passiue
obedience
of
Christ
.
Now
to
the
4.
vertue
here
vrged
by
the
Apostle
(
meeknes
)
put
on
meeknes
;
touching
this
vertue
,
that
we
may
rightly
conceiue
it
,
know
we
that
meeknes
in
a
generall
acception
What
meeknesse
is
in
a
generall
acception
.
of
the
word
is
a
calmnes
&
quietnes
of
heart
and
minde
,
a
settled
&
quiet
disposition
of
mind
;
free
from
perturbation
,
when
the
mind
is
settled
&
quiet
,
free
from
passion
&
disordered
affections
,
then
in
a
generall
sence
there
is
meeknes
.
Now
this
calm
&
quiet
disposition
of
hart
&
mind
hath
a
double
relation
,
It
hath
a
double
relation
.
either
to
God
,
and
then
it
is
a
quiet
and
silent
subiection
of
our
hearts
to
the
will
of
God
reuealed
,
though
therein
our
wils
be
crossed
,
a
meeke
submission
of
our
wils
to
Gods
will
reuealed
,
though
neuer
so
contrarie
vnto
them
,
and
to
this
Dauid
exhorts
,
Ps.
4.4
.
examine
your
owne
heart
vpon
your
bed
,
What
meeknesse
is
heere
vnderstood
.
and
bee
still
;
and
of
this
spoke
the
Prophet
,
,
Esay
30.15
.
In
quietnesse
&
in
confidence
shall
be
your
strength
,
as
if
he
had
said
,
your
strength
must
be
exercised
,
not
in
striuing
against
,
but
in
the
enduring
of
Gods
hand
or
it
hath
relation
to
men
,
and
then
it
is
a
quiet
&
calme
disposition
of
hart
,
as
is
neither
prone
to
prouoke
,
nor
easily
prouoked
to
anger
,
by
anie
iniurie
,
&
this
is
the
meeknes
we
are
to
vnderstand
in
this
place
,
&
not
the
other
.
Here
then
is
required
of
vs
,
euen
of
as
many
as
hold
our selues
,
to
be
the
Elect
of
God
,
that
we
put
on
calme
&
quiet
spirits
,
that
wee
carry
in
vs
such
a
disposition
,
as
is
neither
prone
to
prouoke
,
nor
soone
prouoked
to
anger
by
any
iniury
,
We
are
to
put
on
calme
and
quiet
spirits
and
wee
must
be
so
disposed
as
that
wee
neither
be
prone
to
prouoke
,
nor
soone
prouoked
to
anger
by
any
iniury
.
and
that
is
meeknes
.
We
read
1.
Pet
.
3.4
.
that
a
meeke
and
quiet
spirit
are
ioyned
together
,
as
indeed
being
one
&
the
same
thing
,
and
we
shall
finde
this
dutie
often
vrged
in
Scripture
,
I
referre
you
to
the
reading
of
Ephes
.
4.2
.
Gal.
5.23
.
it
is
reckoned
there
among
the
fruites
of
the
spirit
,
and
2.
Tim
.
2.25
.
the
Apostle
teacheth
Tymothy
to
instruct
with
meeknesse
,
them
,
that
are
contrarie
minded
,
a
worthy
example
of
this
wee
haue
in
Moses
,
Numb
.
12.3
.
who
being
much
wronged
by
Aaron
and
Miriam
,
yet
was
meeke
,
and
not
stirred
vp
to
anger
;
yea
,
he
is
there
pronounced
,
by
the
mouth
of
the
Lord
to
bee
a
very
meeke
man
,
aboue
all
the
men
that
were
vpon
the
earth
.
Other
examples
and
testimonies
might
be
added
,
but
these
are
sufficient
to
cleare
it
that
this
is
our
dutie
,
namely
,
that
wee
carrie
in
our
bosomes
,
meeke
and
quiet
spirits
,
and
such
a
disposition
of
heart
,
as
is
neither
prone
to
prouoke
,
nor
soone
stirred
vp
to
anger
.
Reproofe
of
such
as
are
of
hot
,
hastly
spirits
,
soone
stirred
vp
to
anger
.
Heere
then
come
such
to
be
taxed
,
and
iustly
to
bee
reprooued
,
that
are
of
hot
,
hastie
,
and
turbulent
spirits
,
soon
stirred
vp
to
anger
on
euery
trifling
occasion
.
Now
too
many
such
vntaught
and
vntamed
hearts
be
amongst
vs.
Are
there
not
many
that
shew
themselues
of
vnquiet
and
turbulent
spirits
,
on
the
least
occasion
that
may
be
?
Yea
,
are
there
not
some
that
if
they
haue
but
a
conceit
of
a
wrong
offered
,
or
done
to
them
,
if
they
but
imagine
such
a
thing
,
are
so
farre
carried
in
their
passion
,
and
perturbation
,
that
they
shew
themselues
boistrous
,
and
threaten
to
doe
great
matters
?
Happily
thou
wilt
say
,
why
?
Doe
not
wrong
me
,
nor
any
way
disgrace
me
,
and
I
am
as
quiet
as
any
in
the
world
,
you
may
liue
quietly
enough
by
me
I
warrant
you
,
as
long
as
you
liue
,
but
if
you
doe
me
iniurie
,
if
you
crosse
me
of
my
will
,
then
you
must
beare
with
me
,
I
am
somewhat
passionate
,
and
I
cannont
endure
that
.
Is
it
so
,
that
thou
canst
not
endure
to
bee
wronged
,
nor
to
haue
thy
will
a
little
crossed
?
Where
is
then
that
Christian
meekenesse
that
ought
to
bee
in
thee
?
Surely
,
of
thine
owne
mouth
may
we
iudge
of
thee
,
thou
a●t
as
meeke
as
a
Beare
,
or
a
Lyon
,
or
as
the
Deuill
himselfe
,
hee
is
quiet
when
hee
hath
his
will
,
but
if
that
bee
crossed
,
then
hee
rageth
;
and
so
is
it
with
thee
,
as
wee
we
may
gather
by
thine
owne
confession
.
Oh
deceiue
not
thy selfe
,
true
Christian
meekenesse
that
ought
to
bee
in
euery
childe
of
God
,
is
a
quietnesse
and
calmenesse
of
Spirit
,
when
iniuries
and
wrongs
are
offered
or
done
to
him
,
and
that
is
the
thing
thou
must
labour
for
,
thou
must
put
on
such
a
disposition
of
heart
,
as
is
neither
prone
to
prouoke
,
nor
soone
prouoked
to
anger
by
iniuries
and
wronges
,
and
that
being
once
obtained
thou
art
of
a
meek
and
quiet
spirit
.
4.
motiues
stirring
vs
vp
to
meekenesse
Now
then
,
to
stirre
vs
vp
to
the
putting
on
of
this
excellent
vertue
,
consider
we
,
First
,
the
excellency
of
it
,
it
is
a
vertue
of
great
account
,
and
a
thing
much
set
by
in
the
sight
of
God
.
1.
Pet
.
3.4
.
Secondly
,
it
is
a
testimony
that
we
are
taught
of
Christ
and
haue
his
Spirit
in
vs
,
Matth
.
11.29
.
Learne
of
mee
(
saith
our
Sauiour
Christ
)
that
I
am
meeke
and
lowly
in
heart
,
and
yee
shall
finde
rest
vnto
your
soules
.
Thirdly
,
consider
(
amongst
others
)
that
one
excellent
effect
of
this
vertue
recorded
,
Prouerb
.
15.1
.
that
it
is
of
force
,
being
expressed
by
soft
and
meeke
words
,
not
only
to
keepe
wrath
from
breaking
out
,
but
also
to
cause
wrath
,
yea
firie
wrath
,
being
broken
out
,
to
returne
and
goe
back
againe
.
A
worthy
example
heereof
wee
haue
in
Gedeon
,
Iudg
.
8.2
.
who
with
a
milde
and
meeke
answer
appeased
the
hot
and
sharpe
words
of
the
proud
Ephramites
against
him
,
so
as
they
had
not
a
word
to
reply
,
the
text
saith
,
vers
.
3.
Their
spirits
abated
towards
him
.
Consider
further
,
that
comfortable
promise
that
is
made
to
such
as
are
meeke
,
Matth
.
5.5
.
That
they
shall
inherit
the
earth
.
Blessed
are
the
meeke
,
for
they
shall
inherite
the
earth
:
they
shall
haue
possession
of
outward
good
things
,
so
farre
forth
as
it
may
stand
with
Gods
glorie
,
and
their
good
.
Yea
so
farre
forth
also
,
they
shall
bee
hid
in
the
day
of
the
Lords
wrath
.
Zephan
.
2.3
.
They
shall
bee
protected
from
danger
,
when
the
Lord
doth
execute
his
iudgements
in
the
world
.
If
then
we
could
be
cloathed
with
such
a
garment
,
as
is
much
set
by
in
Gods
sight
,
if
wee
would
testifie
it
to
our selues
,
and
others
,
that
wee
haue
receiued
the
Spirit
of
Christ
,
(
and
he
that
hath
not
his
Spirit
is
none
of
his
)
if
we
would
preuaile
against
that
,
which
in
force
is
able
to
withstand
,
euen
the
wrath
and
rage
of
sinfull
man
,
and
if
we
would
haue
assurance
that
we
haue
right
and
title
to
the
comfortable
promise
of
God
,
touching
the
fruition
of
the
good
things
of
this
life
,
and
protection
from
euill
in
the
day
of
the
Lords
wrath
,
so
farre
as
may
bee
for
his
glorie
and
our
good
:
and
in
one
word
,
if
wee
would
bee
truely
glorious
in
this
world
,
and
haue
assurance
of
euerlasting
glory
in
the
life
to
come
.
Then
let
vs
learne
of
the
King
of
glory
,
Christ
Iesus
,
to
be
meeke
and
milde
in
spirit
,
and
let
vs
put
on
such
a
disposition
of
heart
,
as
is
neither
prone
to
prouoke
,
nor
soone
prouoked
to
anger
.
Come
we
to
the
last
vertue
heere
vrged
by
the
Apostle
,
(
Long
suffering
.
)
Concerning
this
vertue
,
know
we
,
that
long
suffering
What
long
suffering
is
.
differs
not
from
meekenesse
in
kind
,
but
onely
in
degree
,
for
it
is
nothing
else
but
a
further
degree
of
meekenesse
,
and
that
we
mistake
it
not
;
we
must
vnderstand
,
that
this
vertue
also
hath
a
double
relation
,
It
hath
a
double
relation
.
there
is
a
long
suffering
in
respect
of
God
,
and
that
is
a
continued
quiet
submission
of
our
wils
to
Gods
will
,
vnder
a
long
continued
affliction
,
when
the
hand
of
God
is
long
continued
vpon
vs
,
and
we
continue
to
subiect
ourselues
to
it
in
pacience
and
silence
,
that
is
long
suffering
in
respect
of
God
,
and
that
is
cald
long
patience
,
Iames
5.7
.
And
of
that
the
Apostle
speakes
Cap
1.11
.
Strengthened
with
all
might
through
his
glorious
power
,
vnto
all
patience
,
and
long
suffering
,
with
ioyfulnesse
.
There
is
also
a
long
suffering
in
respect
of
men
,
and
that
is
the
longsuffering
heere
meant
.
And
it
is
a
continued
calmenesse
and
quietnes
of
minde
after
many
iniuries
and
wrongs
offered
,
What
long
suffering
is
heere
meant
.
or
done
by
men
,
when
a
man
being
much
,
and
often
prouoked
by
iniurious
words
,
or
deeds
,
doth
notwithstanding
quietly
passe
them
ouer
,
and
put
them
vp
,
and
is
still
quiet
and
calme
,
not
prouoked
to
anger
,
then
is
he
long
suffering
.
Heere
then
we
see
,
that
we
are
to
put
on
a
further
degree
of
meekenesse
,
we
are
to
be
of
meeke
and
quiet
spirits
though
wee
bee
prouoked
to
anger
,
after
many
offences
and
iniuries
offered
,
and
done
to
vs
,
We
are
to
bee
of
meeke
and
quiet
spirits
though
we
be
often
prouoked
to
anger
,
and
after
many
in●uries
offered
&
done
vnto
vs.
it
is
our
parts
to
bee
of
meeke
minde●
,
and
not
to
be
stirred
vp
to
anger
,
I
will
not
stand
long
to
prooue
this
,
being
(
as
wee
said
)
but
a
further
degree
of
meekenesse
,
read
onely
,
Gal.
5
22.
this
vertue
is
there
reckoned
vp
among
the
fruits
of
the
spirit
,
whereby
we
are
knowne
to
be
the
children
of
God
,
1
Cor
.
13.4
.
It
is
reckoned
as
one
,
yea
as
the
first
of
those
excellent
properties
of
loue
,
that
loue
is
long
suffering
,
and
in
many
other
places
that
might
be
cited
,
we
finde
this
vertue
commended
to
vs
,
and
indeede
,
it
is
a
vertue
rare
,
and
scarse
to
be
found
in
this
age
of
the
world
.
Where
is
that
man
that
doth
quietly
,
and
in
silence
passe
by
many
iniuries
and
wrongs
?
Nay
,
we
are
so
farre
from
long
suffering
,
Reproofe
of
them
that
are
far
from
long
suffering
.
that
we
will
now
suffer
nothing
at
all
.
Yea
,
some
sticke
not
to
say
,
they
will
carrie
no
coales
:
and
others
hold
it
a
disgrace
to
them
,
to
pocket
,
and
put
vp
an
iniurie
,
and
say
,
shall
I
suffer
my selfe
to
be
made
a
foole
,
and
so
indeed
to
auoid
the
name
of
fooles
they
will
doe
the
workes
of
fooles
;
for
anger
resteth
in
the
bosome
of
fooles
Eccles
.
7.11
.
and
many
other
reasonings
of
the
flesh
there
bee
against
this
worthy
grace
of
long
suffering
.
2.
motiues
to
stirre
vs
vp
to
long
suffering
Now
in
a
word
to
stirre
vs
vp
to
the
putting
on
of
this
excellent
vertue
,
consider
we
,
First
,
that
long
suffering
is
one
of
the
properties
of
God
himselfe
,
he
is
slow
to
anger
,
and
aboundant
in
goodnesse
and
truth
,
Psa
.
103.8
.
the
Lord
is
full
of
compassion
and
mercy
,
slow
to
anger
,
and
of
great
kindnesse
.
Againe
,
consider
the
excellency
of
this
vertue
,
many
waies
set
foorth
vnto
vs
in
the
booke
of
God
.
As
Prouerbs
14.29
.
He
that
is
slow
to
wrath
is
of
great
wisdome
,
and
Prou.
15.18
.
It
appeaseth
strife
.
Prouerbs
16.32
.
He
that
is
slow
vnto
anger
,
is
better
then
the
mighty
man
,
and
hee
that
ruleth
his
owne
minde
,
is
better
then
hee
that
winneth
a
Citie
;
no
Conquerour
so
mightie
as
hee
that
subdues
his
owne
passions
.
Prou.
19.11
.
The
discretion
of
a
man
deferreth
his
anger
,
and
his
glory
is
to
passe
by
an
offence
.
Howsoeuer
then
the
world
esteemes
long
suffering
a
note
of
folly
,
and
want
of
wisdome
,
yet
let
vs
rest
in
the
testimony
of
the
holy
Ghost
,
that
it
is
true
discretion
and
wisdome
to
put
vp
iniuries
and
to
passe
by
offences
.
Let
vs
endeauour
to
adorne
our selues
with
this
goodlie
ornament
of
long
suffering
,
which
indeed
declares
true
wisdome
,
is
a
note
of
true
valour
and
strength
:
and
(
which
is
chiefely
to
bee
remembred
of
vs
)
it
makes
vs
like
to
God
himselfe
,
and
so
brings
comfort
to
our
owne
soules
.
Let
vs
thinke
on
these
things
,
and
bee
heereby
stirred
vppe
to
the
putting
on
of
this
excellent
vertue
.
Now
heere
a
scruple
is
to
be
remoued
,
in
that
the
Apostle
saith
,
Put
on
long
suffering
,
and
he
speakes
indefinitely
,
not
limiting
his
speech
(
as
you
see
)
to
a
long
suffering
of
some
kind
of
iniuries
.
Heereupon
a
doubt
may
rise
.
Some
may
say
,
why
?
A
doubt
.
Some
kinde
of
iniuries
are
such
,
as
if
wee
suffer
them
but
a
little
time
,
wee
hazard
the
losse
of
our
liues
,
and
the
vtter
ouerthrow
of
our
state
,
and
therefore
we
doubt
whether
we
are
to
be
long
suffering
in
respect
of
them
,
or
no
.
For
remouall
of
this
doubt
,
we
must
learne
a
difference
of
offences
and
wrongs
.
Some
are
light
offences
,
Difference
of
offences
and
wrongs
.
such
words
and
deeds
as
onely
offend
vs
without
any
losse
or
hurt
to
vs
,
and
these
wee
are
to
treade
vnder
our
feete
,
and
to
passe
by
as
though
they
were
neuer
spoke
nor
done
,
and
of
those
is
that
place
to
bee
vnderstood
,
Prou.
19.11
.
It
is
a
mans
honour
to
passe
by
an
offence
.
The
second
sort
of
offences
there
be
that
are
more
then
offensiue
(
namely
)
such
as
bring
some
small
hurt
to
our
goods
,
life
,
or
good
names
,
and
these
we
may
take
notice
of
by
the
example
of
Christ
,
Iohn
8.40
.
but
withall
wee
must
doe
as
he
there
did
,
put
them
vp
,
and
belong
suffering
in
respect
of
them
.
A
third
sort
of
iniuries
there
be
that
goe
yet
further
,
(
namely
)
such
as
bring
danger
to
our
liues
or
estates
,
either
in
our
goods
or
bodies
,
and
these
wee
may
take
notice
of
,
and
we
may
seeke
a
lawfull
remedy
against
them
,
sooner
or
latter
,
according
to
the
knowne
danger
of
them
,
yet
so
,
as
in
our
seeking
a
lawfull
remedy
against
them
,
wee
still
carrie
in
vs
meeke
and
quiet
spirits
,
for
euen
in
seeking
a
remedie
against
great
iniuries
,
such
as
endanger
our
liues
or
states
,
we
are
to
be
long
suffering
(
that
is
)
of
quiet
spirits
;
we
must
take
heed
that
we
nourish
not
in
vs
a
lust
of
reuenge
,
when
wee
seeke
the
righting
of
some
great
wrong
,
by
lawfull
and
appointed
meanes
.
The
Apostle
hath
taught
vs
,
Rom.
12.19
.
that
wee
must
not
auenge
our selues
,
vengeance
is
the
Lords
right
,
and
wee
may
not
incroach
on
it
,
either
by
thought
,
word
,
or
deed
.
VER
.
13.
Forbearing
one
another
,
and
forgiuing
one
another
,
if
any
haue
a
quarrell
to
another
:
euen
as
Christ
forgaue
you
,
euen
so
doe
yee
.
In
this
Verse
our
Apostle
comes
to
shew
wherein
the
two
last
named
vertues
,
(
namely
)
meekenesse
,
and
longsuffering
,
are
to
be
declared
,
&
he
sets
down
distinctly
two
things
wherein
they
are
to
be
expressed
and
manifested
.
First
,
in
forbearing
one
another
.
and
Secondly
,
in
forgiuing
one
another
.
And
the
second
of
these
he
doth
further
amplifie
.
First
,
by
the
matter
of
forgiuenesse
,
what
wee
ought
to
forgiue
one
another
,
and
that
is
matter
of
quarrell
,
generally
propounded
,
If
any
man
haue
a
quarrell
to
another
.
Secondly
,
by
an
argument
,
enforcing
such
forgiuenesse
,
taken
from
the
example
of
Christ
,
wherein
is
also
expressed
the
manner
of
forgiuenesse
,
that
it
ought
to
bee
as
Christ
forgaue
vs
,
Euen
at
Christ
forgaue
you
,
euen
so
doe
yee
.
These
be
the
heads
and
generall
things
contained
in
this
verse
▪
come
wee
to
speake
of
them
as
they
lie
in
order
,
and
first
,
of
Forbearing
one
another
.
Touching
this
we
must
know
,
Interpretation
.
that
to
forbeare
is
(
according
to
the
nature
of
the
word
here
vsed
)
with
patience
to
suffer
and
tollerate
such
things
in
our
brethren
,
as
are
troublesome
and
greeuous
vnto
vs
;
for
the
proper
obiect
of
tolerance
or
forbearance
,
is
the
vnpleasing
disposition
or
behauiour
of
our
brethren
,
their
disposition
and
manners
that
are
offensiue
and
greeuous
to
vs.
And
so
the
meaning
of
the
Apostle
,
when
hee
saith
,
Forbearing
one
another
,
is
,
as
if
he
had
said
,
tollerating
,
or
suffering
with
pasuch
things
in
one
another
as
are
offensiue
to
you
,
supporting
one
another
in
loue
,
for
so
the
word
is
rendred
,
Ephes
.
4.2
.
Supporting
or
bearing
one
with
another
in
such
things
as
are
found
in
your
brethren
troublesome
,
and
greeuous
vnto
you
.
Heere
then
we
may
easily
see
,
What
forbearing
on
another
is
.
what
is
the
duty
laid
before
vs
,
(
namely
)
this
,
that
wee
are
to
manifest
and
expresse
our
meekenesse
and
long
suffering
in
a
patient
sufferance
,
and
tolleration
of
such
things
in
our
brethren
as
are
troublesome
and
grieuous
vnto
vs
,
in
a
quiet
bearing
with
their
vnpleasing
disposition
,
and
manners
;
and
that
we
be
not
deceiued
in
this
duty
,
know
wee
more
particularly
,
that
our
meekenesse
ought
to
be
expressed
in
tollerating
and
bearing
the
infirmities
and
frailties
of
our
brethren
,
appearing
in
their
outward
actions
,
as
their
hastinesse
,
slownesse
,
rashnesse
,
frowardnesse
,
or
their
passions
and
perturbations
,
appearing
likewise
in
their
actions
onlie
,
so
farreforth
as
they
are
displeasing
vnto
vs
,
or
doe
therein
wrong
vs.
What
things
we
are
not
to
tolerate
in
others
.
We
are
not
indeed
to
tollerate
and
suffer
the
open
offences
and
sinnes
of
men
,
but
we
are
to
admonish
and
reproue
them
for
the
same
,
keeping
our selues
within
the
compasse
of
our
callings
,
yea
if
so
be
Gods
glorie
bee
cald
in
question
,
or
the
saluation
of
men
be
like
to
be
hindred
,
we
are
then
for
a
time
to
lay
aside
meekenesse
,
and
to
put
on
seuerity
.
We
read
that
Moses
the
meekest
man
on
the
earth
,
when
hee
saw
the
people
of
God
worshiping
the
golden
calfe
,
was
so
incensed
with
anger
,
that
hee
brake
the
two
Tables
in
peeces
beneath
the
mountaine
,
Exod
.
32.19
.
hee
tooke
his
sword
,
and
together
with
the
sonnes
of
Leui
slew
three
thousand
of
the
people
the
same
day
,
as
wee
finde
verse
28.
Yea
,
Christ
himselfe
though
hee
would
not
breake
a
brused
reede
,
yet
when
hee
had
to
deale
with
the
great
corruption
of
the
Scribes
and
Pharisies
,
he
denounced
woe
vpon
woe
,
Mat
.
23.13
.
So
then
the
dutie
is
thus
to
be
conceiued
.
Wee
are
to
manifest
our
meekenesse
,
and
our
quiet
suffering
and
bearing
,
with
the
infirmities
of
our
brethren
,
as
their
hastinesse
,
slownesse
,
or
other
passions
and
perturbations
,
appearing
in
their
actions
,
so
farre
foorth
,
as
they
are
displeasing
to
vs
:
We
are
to
manifest
our
meekenesse
in
our
quiet
bearing
with
the
infirmities
of
our
brethren
,
and
with
their
passions
and
perturbations
,
so
farre
foorth
as
they
are
displeasing
to
vs.
and
this
is
it
that
wee
are
exhorted
to
,
Ephes
.
4.2
.
That
wee
support
and
beare
vp
one
another
in
loue
,
in
regard
of
infirmities
.
And
Gal.
6.2
.
saith
the
Apostle
,
beare
one
anothers
burden
,
meaning
such
things
in
our
brethren
as
are
like
burdens
,
euen
troublesome
and
greeuous
vnto
vs.
Now
before
wee
come
to
presse
this
dutie
,
wee
may
heereby
easily
see
,
that
such
persons
are
farre
from
Christian
meekenesse
,
who
will
not
forbeare
their
brethren
in
the
least
thing
that
may
be
.
Such
as
will
not
forbeare
their
brethren
in
the
least
thing
,
are
farre
from
Christian
meekenesse
.
Yea
,
some
there
bee
,
whose
mouthes
(
publishing
their
owne
shame
)
sticke
not
to
say
,
I
cannot
forbeare
,
I
must
needs
speake
my
minde
,
yea
,
some
are
growen
so
shameles
as
to
say
,
I
will
not
forbeare
him
,
say
what
you
can
,
and
he
shall
haue
as
good
as
he
brings
,
I
can
be
as
hot
and
as
hasty
as
he
for
his
life
.
Surely
,
they
that
thus
speake
,
are
farre
from
Christian
meekenesse
and
long
suffering
,
and
as
yet
can
haue
no
assurance
that
they
are
in
the
number
of
the
Elect
of
God
,
and
that
they
are
beloued
of
God
in
Christ
.
Now
then
to
stirre
vs
vp
to
the
practise
of
the
duty
laid
before
vs.
Motiues
to
stirre
vs
vp
to
this
duty
of
forbearance
,
are
three
.
Consider
wee
first
the
necessity
of
this
duety
of
forbearance
,
how
needefull
a
thing
it
is
,
to
beare
with
the
infirmities
of
our
brethren
,
and
with
their
displeasing
passions
,
so
farrefoorth
as
they
are
displeasing
to
vs
;
it
is
so
necessarie
,
and
of
so
great
vse
and
consequence
,
as
without
it
wee
cannot
lead
a
quiet
and
comfortable
life
,
in
anie
society
,
if
one
be
as
hot
,
as
hasty
,
or
as
froward
as
another
,
there
can
bee
no
comfortable
fellowshippe
in
anie
societie
,
neither
indeede
where
that
is
.
can
any
society
bee
firme
and
durable
.
And
againe
:
Consider
the
benefit
that
comes
by
bearing
with
the
frailties
of
our
brethren
.
We
thereby
many
times
turne
aaway
much
hurt
from
our selues
and
others
,
for
as
Salomon
saith
,
Prou.
18.16
.
a
fooles
lippes
come
with
strife
,
it
is
not
so
much
the
occasion
giuen
,
as
lippes
that
make
strife
,
it
is
not
so
much
the
hastinesse
of
the
one
,
as
the
hot
reply
of
another
,
that
worketh
a
quarrellous
contention
,
which
by
forbearance
may
bee
auoyded
,
yea
,
wee
bearing
with
our
brethren
,
sometimes
for
the
present
,
may
afterward
(
the
passion
once
ouerpast
)
haue
any
reasonable
contentment
at
their
hands
,
yea
sometimes
by
forbearing
thy
brother
for
a
time
,
thou
maist
shortly
after
haue
him
voluntarilie
,
and
of
his
owne
accord
acknowledge
his
faults
to
thee
.
And
consider
further
that
the
poore
oft-times
forbeare
the
rich
,
the
subiects
the
magistrate
,
the
base
the
Noble
,
eyther
for
feare
of
hurt
or
hope
of
some
good
,
and
ought
not
wee
much
more
for
conscience
sake
frame
our selues
to
forbeare
our
brethren
.
For
conclusion
then
of
this
point
,
if
wee
desire
to
liue
a
quiet
and
comfortable
life
in
any
society
,
if
wee
would
turne
away
much
hurt
from
our selues
and
others
:
if
wee
would
shew
that
good
conscience
is
as
powerfull
in
vs
,
as
the
feare
of
hurt
,
or
the
hope
of
good
is
in
others
,
to
make
vs
doe
that
wee
ought
,
then
let
vs
in
the
feare
of
God
bee
stirred
vp
to
manifest
our
meekenesse
and
long
suffering
in
tollerating
and
bearing
with
the
infirmities
of
our
brethren
,
and
their
passions
appearing
in
their
actions
so
far
forth
as
they
are
displeasing
to
vs.
Before
wee
come
to
the
second
thing
heere
mentioned
,
obserue
that
the
Apostle
makes
Christian
forbearance
a
mutuall
and
reciprocall
duety
,
hee
saith
,
forbearing
one
another
mutually
,
or
by
course
,
giuing
vs
to
vnderstand
That
euery
one
hath
sometimes
need
to
bee
forborne
,
Euery
one
hath
neede
sometimes
to
bee
forborne
.
euen
the
best
haue
need
often
times
to
bee
supported
and
borne
withall
.
For
indeede
the
best
haue
not
onely
their
infirmities
in
performance
of
holy
dueties
,
(
and
therefore
wee
finde
that
men
of
rare
graces
and
great
strength
haue
vsed
the
helpe
of
others
to
strengthen
them
as
Moses
vsed
the
helpe
of
Hur
,
a
man
farre
inferiour
to
himselfe
.
Exodus
17
12.
But
they
haue
in
them
such
things
as
are
troublesome
,
greeuous
,
and
offensiue
to
their
brethren
,
they
are
eyther
too
selfe-conceited
,
abounding
in
their
owne
sence
,
or
somwhat
hasty
,
or
the
like
,
and
therefore
haue
need
sometimes
to
be
borne
withall
,
in
which
case
a
mutuall
forbearing
one
of
another
is
very
necessary
.
Doest
thou
then
see
thy
brother
at
this
time
too
self-conceited
,
a
little
hasty
,
or
the
like
,
beare
with
that
his
infirmity
now
,
and
hee
may
happily
beare
with
thee
in
the
like
case
another
time
,
Beare
with
the
infirmity
of
thy
brother
now
,
and
he
may
happily
beare
with
thee
in
like
case
another
time
.
and
beare
thou
with
his
dulnesse
,
and
hee
will
beare
with
thy
frowardnesse
,
beare
thou
with
his
hastinesse
,
and
hee
will
beare
with
thy
selfe-conceitednesse
,
&c.
I
passe
on
to
the
second
thing
,
wherein
meekenesse
and
long
suffering
,
are
to
bee
expressed
(
namely
)
in
forgiuing
one
another
.
And
concerning
this
first
,
know
wee
,
Note
.
that
forgiuenesse
is
more
then
forbearance
,
for
a
man
may
forbeare
to
reuenge
an
iniurie
because
hee
wants
power
to
doe
it
,
or
it
is
not
expedient
for
him
as
yet
,
hee
wanting
opportunity
or
the
like
,
and
wee
know
God
himselfe
suffers
the
wicked
reprobate
,
for
a
time
to
goe
vnder
his
long
sufferance
,
but
hee
forgiues
them
not
their
sinnes
,
so
that
forgiuenesse
is
more
then
forbearance
,
&
that
we
may
rightly
conceiue
it
as
it
is
here
expressed
,
according
to
the
proper
signification
of
the
word
heere
vsed
by
the
Apostle
,
What
it
is
to
forgiue
one
another
.
know
wee
further
that
the
forgiuing
one
another
is
a
free
remission
,
(
for
so
the
word
signifies
)
a
free
remission
of
reuenge
(
that
is
)
of
requiting
euill
for
euill
,
and
of
returning
punishment
in
way
of
requitall
,
for
iniuries
done
to
vs
,
either
by
thought
,
We
are
to
expresse
our
meeknesse
,
in
remitting
all
reuenge
for
iniuries
done
vnto
vs
,
in
not
requiting
euill
for
euill
,
nor
returning
punishment
in
way
of
requitall
.
word
or
deede
,
when
wee
neither
carry
in
vs
any
hatred
or
purpose
of
reuenge
for
wrongs
receiued
,
nor
returne
punishment
in
way
of
requitall
for
them
,
then
wee
forgiue
.
Heere
then
we
see
the
duty
required
of
vs
is
this
.
That
wee
expresse
and
make
knowen
our
meekenesse
and
long
suffering
,
in
remmitting
all
reuenge
for
iniuries
done
,
in
not
requiting
euill
for
euill
,
nor
returning
punishment
for
them
in
way
of
requitall
,
either
by
thought
,
worde
or
deede
,
for
howsoeuer
wee
may
(
as
before
was
shewed
)
seeke
and
vse
lawfull
remedie
against
such
iniuries
as
are
dangerous
to
our
liues
,
or
estate
,
yet
in
the
vse
of
it
,
we
may
not
carry
in
vs
a
desire
of
reuenge
,
for
that
were
to
make
the
Magistrate
an
instrument
of
our
malice
,
but
wee
must
manifest
our
meekenesse
and
long
suffering
,
in
putting
away
all
hatred
,
and
remitting
all
reuenge
,
either
by
thought
word
or
deede
,
and
that
is
true
and
right
forgiuenesse
one
of
another
:
True
and
right
forgiuenesse
one
of
another
.
And
this
duety
the
Lord
doth
often
require
at
our
hands
,
yea
,
our
Sauiour
Christ
requires
it
should
be
done
,
if
need
be
,
Mat
.
18.22
.
oftentimes
,
not
seauen
times
,
but
seauenty
times
seauenty
times
.
And
it
is
that
,
also
we
do
make
continuall
profession
of
,
and
not
only
before
men
,
but
euen
before
the
Lord
himselfe
forgiue
vs
our
debts
,
as
wee
also
forgiue
our
debters
,
we
find
this
a
cleere
poynt
,
Mat
.
6.12
.
Luk
.
11.4
.
and
often
vrged
in
the
Scripture
.
And
the
vse
is
the
pressing
of
the
practise
of
this
duty
,
We
are
to
practise
this
duty
.
&
indeede
the
dutie
of
forgiuenesse
is
very
needfull
to
bee
vrged
in
this
age
,
it
is
a
thing
wee
are
hardly
drawen
vnto
,
there
bee
many
oppositions
and
reasonings
of
the
flesh
against
it
,
Carnall
reasonings
against
it
.
as
forsooth
the
matter
is
so
greeuous
and
so
foule
,
wee
could
forgiue
any
wrong
,
and
our
friends
should
entreat
vs
for
any
other
thing
but
this
:
neuer
remembring
how
great
offences
God
forgiues
vs
,
and
if
wee
say
,
we
haue
deserued
better
at
their
hands
,
that
wrong
vs
,
so
doth
God
of
vs
,
if
we
meant
them
no
harme
,
no
more
doth
God
to
vs
,
if
we
say
,
they
are
farre
our
inferiours
,
what
are
we
(
dust
and
ashes
)
compared
to
the
Lord
?
if
we
say
we
haue
often
forgiuen
them
with
warning
,
to
doe
so
no
more
,
how
much
oftner
hath
the
Lord
forgiuen
vs
?
A
carnall
distinction
.
Some
againe
,
being
by
order
of
friendes
,
or
otherwise
mooued
to
forgiue
,
happily
they
will
forgiue
the
fault
,
but
not
forgette
the
matter
,
nor
affect
the
person
offending
them
,
but
carry
stil
a
purpose
of
reuenge
,
therefore
we
haue
need
often
and
earnestly
to
be
stirred
vp
to
the
practise
of
this
duety
,
of
forgiuing
one
another
.
Two
motiues
to
stirre
vs
vp
to
forgiue
one
another
.
And
to
that
purpose
,
consider
with
mee
these
same
two
things
.
First
,
we
haue
heere
layd
before
vs
the
example
of
Christ
,
if
we
had
onely
the
example
of
the
holy
Prophets
or
Apostles
and
other
holy
seruants
of
God
,
ought
wee
not
to
bee
moued
by
the
example
of
so
many
worthy
persons
to
forgiue
one
another
?
how
much
more
hauing
the
example
of
the
sonne
of
God
to
draw
vs
to
it
.
Againe
,
consider
that
forgiuenesse
one
of
another
is
an
vndoubted
and
infallible
argument
to
perswade
our
consciences
,
that
we
likewise
haue
our
sinnes
remitted
and
forgiuen
,
and
without
that
wee
not
onely
haue
no
such
assurance
,
but
on
the
contrary
haue
iust
cause
to
feare
,
that
the
Lord
will
pursue
vs
to
the
vtmost
for
our
sinnes
,
according
to
that
fearefull
parable
Matth
.
18.24
.
to
the
end
of
the
chapter
.
Now
then
lay
these
two
things
together
.
Consider
,
that
Christ
Iesus
hee
suffered
and
bare
the
infinite
wrath
of
his
father
,
euen
all
that
was
due
to
all
,
and
euery
one
of
Gods
chosen
,
it
cost
him
the
shedding
of
his
dearest
bloud
to
procure
remission
of
our
sinnes
.
Now
we
for
our
parts
may
forgiue
one
another
,
without
either
cost
or
paine
,
yea
,
we
cannot
doe
it
but
with
vnspeakable
comfott
,
euen
thereby
assuring
our
owne
hearts
of
the
pardon
and
forgiuenesse
of
our
owne
sinnes
;
Oh
then
who
is
it
that
will
not
bee
perswaded
to
such
a
duty
,
wherin
Christ
himselfe
hath
gone
before
him
?
it
is
a
duety
full
of
sweete
comfort
,
thinke
vppon
it
,
and
bee
stirred
vp
(
in
the
feare
of
God
)
by
the
example
of
Christ
,
and
for
thine
owne
comfort
,
to
forgiue
thy
brother
.
put
away
all
hatred
,
and
purpose
of
reuenge
for
iniuries
receiued
.
goe
not
about
to
requite
euill
for
euill
,
by
thought
,
worde
,
or
deed
.
Come
we
to
the
amplification
of
this
duty
,
of
forgiuing
one
another
,
and
first
(
as
we
sayd
)
it
is
further
layd
before
vs
,
by
the
matter
of
forgiuenesse
in
these
words
(
if
any
haue
a
quarrell
to
another
)
the
matter
of
forgiuenesse
,
is
matter
of
quarrell
,
the
word
(
quarrell
)
is
onely
needefull
heere
to
be
explained
,
and
touching
that
,
know
we
that
by
(
Quarrell
)
in
this
place
,
is
meant
any
iust
cause
of
complaint
,
when
a
man
hath
iust
cause
to
complaine
of
some
offence
,
of
some
iniurie
or
wrong
offered
or
done
to
him
by
another
,
and
so
the
meaning
is
briefely
this
,
if
any
one
haue
iust
cause
to
complaine
of
an
iniury
or
wrong
offered
or
done
to
him
by
another
.
Heere
then
obserue
wee
,
that
that
the
Apostle
doeth
limit
forgiuenesse
one
of
another
to
matter
of
quarrell
,
hee
boundes
our
forgiuenesse
one
of
another
,
vppon
iust
cause
of
complaint
,
on
matter
of
offence
,
and
of
iniury
,
offered
or
done
to
vs
by
our
brethren
,
this
is
to
bee
marked
of
vs
,
it
giues
some
light
for
the
vnderstanding
of
that
,
howe
wee
may
bee
sayd
to
remitte
and
forgiue
the
trespasses
of
our
brethren
,
How
we
forgiue
the
trespasses
of
our
brethren
.
as
wee
are
taught
to
pray
,
namely
,
not
as
they
are
properly
sinnes
and
transgressions
of
Gods
Lawe
,
(
for
so
the
remission
of
them
belongs
onely
to
the
Lord
,
and
no
man
is
able
to
doe
it
)
but
wee
forgiue
the
trespasses
of
our
brethren
,
as
they
giue
to
vs
iust
cause
of
complaint
,
as
they
are
iniuries
and
wrongs
,
bringing
detriment
and
hurt
to
vs
,
either
in
bodie
,
goods
,
or
good
name
,
so
men
may
remit
without
impeachment
,
or
derogation
from
Gods
glorie
,
a
man
doeth
remitte
the
trespasses
of
his
brethren
,
when
hee
doeth
forgiue
the
iniury
and
harme
rising
from
them
to
himselfe
,
together
with
all
the
conceiued
anger
and
malice
for
the
same
.
Now
in
that
the
Apostle
doth
subioine
to
forgiuing
one
another
,
the
matter
of
forgiuenesse
in
these
termes
(
if
anie
man
haue
a
quarrell
to
another
)
if
anie
man
haue
iust
cause
of
complaint
against
another
,
we
easily
see
thus
much
offered
to
our
consideration
.
That
wee
are
to
forgiue
our
brethen
,
euen
then
when
wee
haue
iust
cause
to
complaine
of
them
,
We
are
then
to
forgiue
our
brethren
,
when
we
haue
iust
cause
of
offence
and
quarrell
.
in
regard
of
some
iniury
or
wrong
offered
,
or
done
to
vs
by
them
,
wee
are
then
to
forgiue
,
when
we
haue
iust
cause
of
offence
and
quarrell
.
We
finde
the
question
thus
propounded
by
Peter
,
Mat
.
18.21
.
Master
howe
often
shall
my
brother
sinne
against
mee
,
and
I
shall
forgiue
him
,
and
Luk
.
14.5
.
saith
our
Sauiour
,
though
thy
brother
sinne
against
thee
,
though
thy
brother
offend
thee
,
and
thou
haue
iust
cause
of
complaint
against
him
seauen
times
in
a
day
,
and
seauen
times
in
a
day
turne
againe
to
thee
,
saying
,
it
repenteth
me
,
thou
shalt
forgiue
him
,
The
reason
and
ground
of
this
duty
is
very
plain
,
namely
this
.
Then
is
the
fit
time
for
the
exercise
and
shewing
foorth
of
any
practicall
grace
or
vertue
,
when
there
is
matter
offered
,
and
iust
occasion
giuen
for
the
practise
of
it
:
for
example
,
when
there
is
a
triall
of
a
mans
patience
,
by
some
thing
prouoking
and
stirring
him
vp
to
impatiency
,
then
is
the
fit
time
for
the
exercise
of
his
patience
,
when
there
is
meanes
and
prouocation
to
ryot
and
excesse
,
then
is
the
fit
time
for
a
man
to
shew
himselfe
sober
and
temperate
,
and
so
is
it
in
this
particular
.
Then
is
the
fit
time
to
shew
foorth
our
meeknesse
,
in
forgiuing
our
brethren
,
when
they
offend
and
wrong
vs
,
either
in
word
or
deed
.
Therefore
wee
are
to
forgiue
one
another
,
euen
then
when
wee
haue
iust
cause
to
complaine
on
of
another
,
Reproofe
of
such
as
regard
not
this
duty
,
but
plead
against
it
.
this
duty
is
little
regarded
in
the
world
;
may
wee
not
often
heare
it
out
of
the
mouthes
of
some
,
yea
,
they
hold
it
a
good
plea
,
and
sufficient
defence
for
themselues
(
say
they
)
may
wee
not
serue
him
as
he
hath
serued
vs
,
and
deale
with
him
as
he
hath
dealt
with
vs
?
and
being
reprooued
for
their
violence
in
speech
and
behauiour
,
expressing
their
cankered
and
reuengefull
mindes
,
why
(
say
they
)
iudge
you
of
it
,
they
dare
appeale
to
the
iudgement
of
him
that
reprooues
them
,
haue
wee
not
iust
cause
?
haue
wee
not
reason
for
it
,
thus
to
bee
mooued
,
and
thus
to
speake
,
and
thus
to
deale
?
wee
woulde
gladly
bee
quiet
,
but
wee
haue
iust
cause
giuen
vs
to
be
thus
vnquiet
.
See
howe
contrarie
our
corrupt
reasoning
of
the
flesh
is
,
to
the
wisedome
of
the
holy
Ghost
.
Admit
this
,
thou
hast
iust
cause
to
be
offended
,
to
complaine
of
thy
brother
,
in
regard
of
some
iniurie
done
to
thee
,
yet
behold
and
consider
how
the
holy
Ghost
hath
cut
off
that
which
thy
crooked
and
corrupt
reason
is
readie
thereuppon
to
inferre
,
that
because
thou
hast
iust
cause
,
therefore
thou
mayest
shew
thy selfe
violent
and
reuengefull
;
and
carrie
in
thee
a
distempered
minde
,
no
,
no
,
saith
the
holy
Ghost
,
if
thou
haue
a
quarrell
to
thy
brother
,
thou
art
to
forgiue
him
,
and
then
is
the
fit
time
to
forgiue
thy
brother
,
when
thou
hast
iust
cause
of
offence
giuen
thee
from
him
,
thinke
on
it
whosoeuer
thou
art
,
that
art
ready
to
followe
the
crooked
rule
of
thine
own
reason
,
and
remember
that
though
thine
owne
wisedome
tell
thee
that
thou
hauing
iust
cause
of
offence
,
thou
mayest
shewe
thy selfe
violent
and
reuengefull
,
yet
the
worde
of
God
,
by
which
one
day
thou
shalt
bee
iudged
,
hath
taught
thee
otherwise
.
And
againe
:
Note
.
If
thou
alwaies
deale
with
thy
brother
,
as
thou
hast
iust
cause
,
surely
,
thou
mayest
looke
the
Lord
will
not
remit
any
thing
of
the
rigour
of
his
iustice
towards
thee
,
and
then
thy
case
is
most
miserable
,
thou
art
then
but
a
childe
of
perdition
.
Remember
it
,
and
bee
stirred
vppe
euen
then
to
forgiue
thy
brother
,
when
thou
hast
iust
cause
to
complaine
of
him
,
for
some
iniurie
by
him
offered
vnto
thee
.
Come
wee
now
to
the
argument
enforcing
this
dutie
of
forgiuing
one
another
from
the
example
of
Christ
in
these
wordes
(
Euen
as
Christ
forgaue
you
,
euen
so
doe
yee
.
These
wordes
for
the
meaning
of
them
neede
not
long
to
bee
stood
on
,
Interpretation
.
onely
wee
are
to
examine
how
Christ
forgiueth
vs
;
and
touching
that
,
know
wee
that
Christ
may
be
considered
two
waies
.
Either
as
a
Medidiator
God
and
man
in
one
person
,
and
so
hee
satisfied
for
our
sinnes
,
and
procured
remission
of
the
sinnes
of
all
Gods
chosen
,
and
hee
it
is
by
whom
,
and
thorow
whom
,
or
for
whose
sake
,
as
the
Apostle
speakes
,
Ephesians
4.12
.
They
haue
forgiuenesse
of
sinnes
.
Or
as
God
the
Sonne
,
the
second
person
in
the
Trinitie
,
of
the
same
essence
with
the
Father
,
and
so
doth
hee
properly
forgiue
sinnes
,
according
to
that
assertion
of
the
Pharisies
,
not
denied
by
Christ
,
Marke
2.7
.
None
can
forgiue
sinnes
but
God
onely
.
So
the
meaning
of
the
Apostle
in
saying
,
as
Christ
forgaue
you
,
is
,
as
if
hee
had
said
,
as
God
in
Christ
for
gaue
you
,
which
agrees
with
that
,
2
Corinthians
5.19
.
God
was
in
Christ
and
reconciled
the
world
to
him selfe
,
not
imputing
their
sins
vnto
them
.
Now
first
,
heere
wee
see
the
argument
laide
before
vs
,
is
from
the
example
of
Christ
,
that
wee
are
to
forgiue
one
another
,
as
Christ
hath
forgiuen
vs.
I
might
hence
take
occasion
to
speake
of
our
imitation
of
Christ
in
generall
,
but
that
is
not
so
proper
to
this
place
:
onely
know
wee
thus
much
.
That
the
actions
of
Christ
are
of
three
sorts
.
Christ
his
actions
are
of
3.
sorts
.
First
,
such
as
are
proper
to
his
Godhead
,
as
to
worke
myracles
,
to
forgiue
sinnes
,
and
the
like
,
and
these
are
to
bee
acknowledged
of
vs
,
to
confirme
our
faith
touching
his
Godhead
,
but
not
to
be
imitated
.
In
two
sorts
of
actions
we
are
not
to
imitate
Christ
.
The
second
sort
of
the
actions
of
Christ
,
are
his
works
of
mediation
,
as
to
satisfie
for
sinne
,
to
make
intercession
for
vs
,
and
the
like
,
and
these
likewise
we
are
to
acknowledge
,
and
beleeue
to
our
comfort
,
but
not
to
take
vpon
vs
to
imitate
.
A
third
sort
of
his
actions
be
those
,
which
Christ
did
as
man
vnder
the
Law
,
euen
workes
commanded
in
the
Law
of
God
,
and
in
these
indeed
,
we
are
to
imitate
Christ
,
Wherein
wee
are
to
imitate
Christ
.
in
obedience
to
the
morall
Law
onely
,
are
wee
to
follow
Christ
,
and
to
treade
in
his
steps
.
And
therefore
it
is
but
a
a
fancie
and
dreame
of
the
Papists
,
that
we
are
to
imitate
Christ
A
Popist
.
fancie
touching
imitation
of
Christ
.
in
his
40.
daies
fast
,
it
is
but
a
vanishing
speculation
of
their
owne
braines
.
I
leaue
them
,
and
come
to
speake
of
that
which
is
more
proper
to
these
words
,
and
for
concluding
of
the
point
;
we
are
to
consider
these
wordes
,
Euen
as
Christ
forgaue
you
,
euenso
doe
yee
,
together
with
that
,
Ephes
.
4.32
.
Forgiuing
one
another
,
euen
as
God
for
Christs
sake
forgaue
you
:
or
this
text
as
before
we
expounded
it
,
As
God
in
Christ
forgaue
you
.
Hence
we
may
easily
gather
,
That
remission
of
sinnes
once
granted
,
remaines
foreuer
,
Remission
of
sinnes
once
granted
,
remaines
for
euer
.
it
is
vnchangeable
.
For
why
?
God
forgiues
sinnes
,
and
he
forgiues
in
,
and
through
Christ
,
euen
for
Christ
his
sake
,
remission
of
sins
comes
from
Gods
free
grace
and
loue
,
and
it
comes
in
,
and
through
the
sonne
of
his
loue
,
Cap.
1.13
.
and
his
loue
in
Christ
neuer
changeth
,
and
therefore
remission
of
sinnes
is
most
certaine
and
vnchangeable
.
And
this
is
a
ground
of
sweet
and
excellent
comfort
to
all
such
as
haue
the
assurance
of
the
pardon
of
their
sinnes
.
Comfort
to
such
as
are
assured
of
the
pardon
of
their
sinnes
.
Hast
thou
any
assurance
of
the
pardon
of
thy
sinnes
?
remember
it
then
to
thy
comfort
,
that
remission
of
sinnes
comes
from
God
,
and
it
comes
to
thee
thorow
Christ
,
in
whom
he
is
well
pleased
,
and
that
for
euer
;
and
therefore
the
remission
of
thy
sinnes
remaines
for
euer
.
Yea
,
may
some
say
,
remission
of
sinnes
once
granted
,
remaines
for
euer
,
and
the
assurance
of
it
is
full
of
sweete
comfort
,
but
we
cannot
come
to
the
knowledge
and
assurance
of
the
remission
of
our
sinnes
.
Indeed
,
the
Papists
doe
so
teach
,
and
it
is
a
reasoning
of
the
flesh
,
often
rising
in
the
mindes
of
some
.
But
for
answer
to
it
,
I
will
goe
no
further
then
this
very
text
,
if
we
cannot
come
and
be
assured
that
our
sinnes
are
forgiuen
,
then
the
Apostles
argument
is
not
good
,
heere
vrging
vs
to
forgiuenesse
one
of
another
.
For
marke
it
,
he
perswades
to
forgiue
one
another
as
Christ
hath
forgiuen
vs.
Now
how
shall
I
forgiue
my
brother
,
as
God
in
Chirst
hath
forgiuen
me
,
if
I
cannot
be
sure
of
his
mercy
in
the
forgiuenesse
of
mine
own
sinnes
?
He
that
doubts
,
whether
God
in
Christ
hath
forgiuen
him
,
or
no
,
how
shall
he
apply
himselfe
therein
to
bee
like
to
Christ
?
And
how
shall
he
finde
and
feele
himselfe
bound
to
forgiue
his
brethren
,
as
Christ
hath
forgiuen
him
?
And
therefore
without
question
,
the
example
of
Christ
set
before
vs
for
imitation
,
doth
plainely
teach
that
wee
may
be
assured
of
it
;
that
God
in
Christ
hath
forgiuen
vs
our
sinnes
,
and
hauing
such
assureance
we
are
to
remember
to
our
comfort
,
that
forgiuenesse
of
sinnes
once
granted
,
it
remaines
for
euer
,
because
Gods
loue
in
Christ
to
his
chosen
neuer
changeth
.
Meditate
heereupon
to
thy
comfort
,
thou
that
hast
any
assurance
of
the
pardon
of
thy
sinnes
.
Marke
further
,
that
the
Apostle
doth
not
onely
vrge
vs
to
forgiue
one
another
by
the
example
of
Christ
,
but
hee
doth
also
presse
vpon
vs
to
forgiue
,
as
Christ
hath
forgiuen
vs
,
(
Euen
as
Christ
forgaue
you
,
euen
so
doe
yee
.
)
Which
word
(
as
)
doth
not
import
Equali●
tie
,
but
Similitude
.
We
are
to
forgiue
one
another
as
God
in
Christ
hath
forgiuen
vs.
I
might
heere
runne
into
a
large
field
,
but
I
will
onely
point
at
some
things
briefelie
.
Hence
we
are
taught
.
That
our
forgiuenesse
one
of
another
must
bee
free
,
We
must
freelie
forgiue
one
another
.
we
are
not
to
forgiue
vpon
condition
or
consideration
vpon
the
suite
of
friends
,
vpon
the
importunitie
of
the
party
or
the
like
,
but
freely
and
without
any
by-respect
,
as
God
hath
forgiuen
vs
,
yea
we
are
to
be
like
to
God
,
especially
in
this
,
in
forgiuing
the
whole
offence
and
iniurie
.
That
which
God
forgiue
,
hee
forgiues
wholly
and
neuer
after
imputes
it
,
so
are
we
to
forgiue
our
brethren
,
not
carrying
a
peece
of
an
iniurie
vnforgiuen
,
not
reseruing
in
our
mindes
part
of
a
wrong
till
afterward
,
If
we
so
doe
our
case
is
most
fearefull
,
and
when
we
vse
that
petition
,
The
fearefull
state
of
such
as
doe
not
wholly
forgiue
their
brethren
discouered
.
Forgiue
vs
our
debts
,
as
we
also
forgiue
our
debtors
,
we
most
fearefully
pray
against
our selues
;
dost
thou
open
thy
mouth
,
and
call
to
the
Lord
to
forgiue
thee
,
as
thou
forgiuest
thy
brother
,
and
dost
thou
reserue
a
peece
of
thy
malice
against
thy
brother
?
Surely
thou
dost
beseech
the
Lord
to
reserue
a
part
of
his
wrath
against
thee
,
and
that
is
a
fearefull
thing
,
that
thine
owne
mouth
should
so
call
for
vengeance
to
be
powred
downe
vpon
thy selfe
,
the
least
part
of
his
wrath
is
able
to
crush
thee
,
&
to
presse
thee
downe
to
the
bottome
of
hell
.
Thinke
on
it
,
and
as
thou
desirest
that
the
Lord
should
wholly
forgiue
thee
,
so
do
thou
fully
and
wholy
forgiue
thy
brother
:
let
not
thine
owne
tongue
bee
so
dreadfully
vsed
against
thy selfe
.
VER
14.
And
aboue
all
things
put
on
loue
which
is
the
bond
of
perfection
.
Our
Apostle
hauing
exhorted
to
tender
mercy
,
&c.
Verse
12.
and
shewed
verse
13.
wherein
meekenesse
and
long
suffering
are
to
be
expressed
:
in
this
14.
&
15.
verses
following
,
hee
goes
on
further
to
exhort
the
Colossians
two
other
vertues
by
comparison
(
namely
to
Loue
in
this
verse
,
and
to
peace
the
fruit
of
loue
in
the
verse
following
.
Heere
therefore
hee
exhorts
them
to
put
on
loue
,
and
that
not
simply
,
but
by
a
comparison
with
the
forenamed
vertues
,
euen
to
put
on
loue
,
as
a
more
excellent
and
precious
vertue
then
any
before
named
,
or
as
the
vppermost
,
and
so
the
fairest
,
richest
,
and
most
precious
peece
of
the
new
cloathing
,
And
aboue
all
these
things
,
saith
the
Apostle
,
put
on
loue
.
Then
hee
doth
further
amplifie
his
exhortation
by
a
description
of
loue
,
setting
it
out
by
the
excellent
vse
of
it
,
that
it
serues
as
a
bond
,
that
it
is
the
bond
of
perfection
;
That
is
the
generall
matter
of
this
verse
.
Come
wee
to
examine
the
words
touching
the
true
sense
and
meaning
of
them
(
Aboue
all
these
things
)
that
is
,
aboue
all
these
forenamed
vertues
,
Put
on
loue
.
Interpretation
.
The
Apostle
doth
heere
still
continue
his
Metaphor
,
taken
from
the
cloathing
of
the
bodie
,
and
hee
compares
loue
to
the
vppermost
garment
,
that
it
is
to
bee
put
on
with
,
and
aboue
all
the
rest
of
the
cloathing
,
and
his
meaning
is
with
all
other
vertues
,
put
on
loue
,
and
that
principally
,
as
the
vppermost
garment
,
and
chiefest
part
of
that
glorious
vesture
of
the
newe
man
,
and
by
loue
we
are
to
vnderstand
,
loue
to
our
brethren
,
loue
of
one
another
,
(
which
is
the
bond
of
perfection
)
the
word
heere
translated
(
bond
)
signifieth
not
such
a
bond
as
doth
tie
one
thing
to
another
,
but
properly
such
a
bond
as
doth
cowple
,
conioine
,
binde
,
and
vnite
many
things
together
,
and
is
to
be
rendred
(
couple
,
or
coniunction
)
bond
of
perfection
,
that
is
,
according
to
the
true
and
naturall
signification
of
that
word
(
of
integrity
)
or
as
I
may
say
,
of
wholenesse
:
for
it
signifieth
the
wholenesse
of
any
body
,
either
naturall
,
morall
,
or
ciuill
,
when
any
body
is
a
compleat
and
whole
body
,
consisting
of
all
the
parts
of
it
,
then
it
is
a
perfect
body
.
Now
the
integrity
or
wholenesse
heere
spoken
of
,
is
to
bee
vnderstood
with
relation
,
both
to
the
vertues
beefore
spoken
of
,
and
to
all
other
Christian
vertues
and
duties
that
passe
from
man
to
man
,
which
altogether
make
as
it
were
one
perfect
body
,
and
with
relation
to
the
body
of
the
Church
,
consisting
of
diuers
members
,
that
loue
is
the
couple
,
coniunction
,
and
knitting
together
of
all
Christian
vertues
and
duties
of
man
to
man
,
and
making
them
as
it
were
one
perfect
body
,
and
conioining
also
the
members
of
the
Church
one
to
another
,
and
making
them
on
whole
and
perfect
body
,
cowpling
together
the
members
of
the
whole
Church
,
yea
conioining
the
members
of
euery
particular
Church
,
yea
of
euery
society
in
the
Church
,
that
is
the
meaning
of
the
Apostle
when
he
saith
,
Loue
is
the
bond
of
perfection
.
Thus
then
we
are
to
conceiue
his
meaning
in
the
words
of
this
verse
,
as
if
he
had
said
.
And
with
these
,
and
all
other
vertues
and
duties
that
passe
from
man
to
man
,
put
on
loue
one
to
another
,
as
the
most
excellent
part
of
that
glorious
vesture
of
the
new
man
,
which
loue
doth
vnite
and
knit
together
all
Christian
vertues
and
duties
that
passe
from
man
to
man
,
making
them
as
one
perfect
body
,
and
cowpling
together
all
the
members
of
the
whole
Church
,
yea
,
the
members
of
euery
particular
Church
and
societie
,
and
so
perfecting
the
whole
Church
,
making
it
a
perfect
body
,
and
perfecting
euery
particular
Church
,
yea
,
euery
societie
in
the
Church
.
Now
,
first
note
with
mee
in
a
word
,
that
the
Apostle
doth
heere
exhort
to
put
on
Loue
as
a
part
of
the
new
man
.
Hence
it
is
cleare
.
That
true
Christian
loue
of
our
brethren
is
not
in
vs
by
nature
,
there
is
no
inclination
in
vs
by
nature
to
loue
our
brethren
a
right
,
no
certainely
,
True
Christian
loue
of
our
brethren
is
not
in
vs
by
nature
.
true
loue
of
our
brethren
is
a
renewed
affection
,
whereby
wee
are
mooued
to
wish
,
speake
,
and
doe
well
vnto
them
.
It
is
reckoned
as
one
of
the
fruits
of
the
Spirit
,
Gal.
5.22
.
and
1.
Tim
.
1.5
.
The
Apostle
saith
,
it
comes
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
faith
vnfained
;
and
indeed
the
will
and
affections
must
bee
changed
before
there
be
any
place
for
true
loue
.
And
this
meets
with
that
error
of
the
Papists
,
who
teach
that
the
first
act
of
loue
is
in
vs
by
nature
,
It
is
a
Popish
error
that
the
first
act
of
loue
is
in
vs
by
nature
.
and
that
wee
haue
in
vs
by
nature
an
inclination
to
loue
both
God
and
men
,
and
that
onely
the
second
act
,
or
exercise
of
loue
is
from
grace
.
This
is
but
their
conceit
,
it
cannot
stand
with
the
euidence
and
truth
of
the
word
of
God
in
this
text
,
and
in
many
other
places
.
And
againe
this
teacheth
vs
,
That
wee
can
neuer
loue
our
brethren
truly
and
aright
as
we
ought
till
we
be
changed
and
renued
by
the
Spirit
of
God
.
Wee
can
neuer
loue
our
brethren
as
we
ought
,
till
we
be
renewed
by
the
Spirit
of
God
.
A
naturall
man
may
loue
others
,
in
respect
of
the
honour
,
profit
,
or
pleasure
hee
receiues
from
them
,
or
the
Lord
by
his
speciall
prouidence
may
dispose
the
heart
of
a
naturall
man
to
affect
others
,
yea
,
to
doe
good
to
them
as
it
is
said
,
Daniel
1.9
.
God
brought
Daniel
into
fauour
and
tender
loue
with
the
chiefe
of
the
Eunuches
,
and
Nebuchadnetzar
shewed
him
great
fauour
and
highly
aduanced
him
,
Dan
.
2.48
.
But
a
naturall
man
can
neuer
truely
and
aright
affect
others
,
and
loue
them
in
the
Lord
,
Note
.
and
as
they
beare
his
image
,
that
is
onely
the
worke
of
the
Spirit
of
God
;
and
therfore
if
we
would
truly
loue
and
affect
our
brethren
,
wee
must
labour
to
be
renewed
.
Obserue
in
the
next
place
,
that
the
Apostle
exhorts
to
put
on
loue
,
not
simply
,
but
by
comparison
,
with
the
vertues
foregoing
,
as
a
more
excellent
grace
,
then
any
of
those
forenamed
,
he
saith
(
Put
on
loue
aboue
all
)
put
on
loue
chiefely
and
principally
,
aboue
all
these
.
Where
first
we
see
,
that
loue
stands
in
comparison
with
such
graces
and
vertues
as
haue
relation
to
men
,
and
haue
their
vse
in
Christian
life
and
conuersation
amongst
men
,
that
in
respect
of
such
graces
and
vertues
,
loue
is
to
bee
put
on
aboue
them
all
,
as
a
more
excellent
grace
.
Hence
we
are
giuen
to
vnderstand
thus
much
.
That
the
excellency
and
preferment
of
loue
aboue
other
graces
,
is
in
respect
of
such
graces
as
haue
relation
to
men
,
Loue
is
more
exellent
then
any
of
those
graces
that
haue
relation
to
men
.
and
haue
vse
in
Christian
life
and
conuersation
among
men
;
loue
is
not
more
excellent
,
neither
is
it
heere
nor
any
where
else
in
Scripture
,
simply
preferred
aboue
all
graces
whatsoeuer
,
(
for
in
Gods
sight
and
acceptation
,
faith
excels
it
,
not
in
any
dignity
in
it selfe
,
but
in
respect
of
the
obiect
of
it
)
so
I
say
,
loue
is
not
more
excellent
then
any
other
grace
whatsoeuer
,
but
it
s
the
chiefe
grace
and
vertue
in
Christian
life
and
conuersation
,
and
more
excellent
then
any
of
those
graces
that
haue
relation
to
men
.
This
I
note
,
in
a
word
,
to
teach
vs
how
we
are
to
vnderstand
it
,
when
we
finde
loue
so
highly
commended
in
the
Scripture
How
wee
are
to
vnderstand
the
high
commendation
of
loue
in
the
Scripture
.
(
namely
)
not
as
the
forme
and
life
of
faith
,
as
the
Papists
teach
falsely
and
erroniously
,
but
as
the
most
excellent
grace
among
those
that
haue
relation
to
men
,
and
haue
vse
in
Christian
life
and
conuersation
.
Obiect
:
It
s
preferred
before
faith
,
as
a
more
excellent
grace
.
1
Cor
.
13.13
.
Ans
:
Loue
is
there
preferd
before
faith
,
not
as
a
more
excellent
grace
in
it selfe
,
but
in
the
vse
of
it
,
and
that
only
in
respect
of
men
.
Because
it
makes
good
workes
done
to
men
profitable
to
them
,
and
referred
to
a
right
end
in
regard
of
men
.
And
that
is
the
meaning
of
the
apostle
.
In
that
the
Apostle
doth
exhort
,
to
put
on
loue
aboue
all
these
,
and
other
graces
that
haue
relation
to
men
,
wee
may
easily
see
thus
much
laid
before
vs.
That
loue
one
of
another
is
a
most
precious
fruit
of
faith
,
for
faith
worketh
by
loue
,
Gal.
5.6
.
and
loue
is
the
most
excellent
grace
that
comes
from
faith
.
Loue
of
our
brethren
is
a
most
precious
fruit
of
faith
.
And
hence
is
it
that
the
Apostle
Peter
1.
Pet
.
4.8
.
agrees
with
our
Apostle
,
and
doth
second
him
in
his
exhortation
,
and
saith
,
aboue
all
things
haue
feruent
loue
among
you
,
hee
preferres
loue
before
all
other
graces
,
and
that
iustly
,
for
indeed
without
loue
,
what
duties
soeuer
wee
performe
to
our
brethren
are
nothing
worth
as
the
Apostle
shewes
plainely
and
at
large
,
1.
Cor
.
13.
and
the
Lord
himself
doth
so
account
of
loue
to
our
brethren
,
that
if
a
man
were
ready
to
come
to
his
immediate
worship
,
he
is
content
that
duty
to
him
should
rather
be
left
vndone
,
then
that
the
duty
of
loue
(
should
be
neglected
to
our
brethren
)
as
our
Sauiour
teacheth
plainely
,
Mat
.
5.23.24
if
thou
bring
thy
gift
to
the
altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
leaue
there
thine
offering
before
the
altar
,
and
go
thy
way
,
first
bee
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
I
might
be
large
in
setting
forth
the
excellency
of
that
worthy
grace
of
loue
one
to
another
,
but
I
chuse
rather
to
seale
the
consideration
of
the
excellency
of
it
vppon
our
hearts
,
and
to
make
vse
of
it
to
our selues
,
in
that
loue
to
our
brethren
is
so
excellent
a
grace
.
Wee
must
learne
to
esteeme
it
,
and
to
prize
it
aboue
all
other
vertues
that
haue
relation
to
men
,
We
must
esteeme
loue
to
our
brethren
as
a
most
excellent
fruit
of
faith
,
aboue
all
other
vertues
that
haue
relation
to
men
.
and
to
breath
after
it
as
the
most
excellent
fruit
of
faith
,
we
are
fallen
into
that
age
of
the
world
our
Sauiour
foretold
,
Mat
.
24.12
.
wherein
the
loue
of
many
is
growne
cold
,
and
no
doubt
this
amongst
others
is
one
speciall
reason
of
it
,
men
haue
not
that
hie
esteem
of
loue
to
their
brethren
as
they
ought
,
they
account
it
not
as
the
most
excellent
ornament
,
and
to
bee
put
on
aboue
all
other
vertues
that
haue
relation
to
men
,
most
men
doe
esteeme
the
loue
of
their
bretheren
but
as
a
base
thing
,
yea
an
argument
of
an
abiect
and
base
minde
to
put
on
loue
with
the
properties
and
fruites
of
it
mentioned
,
1.
Corinthians
vers
.
13.
as
not
to
disdaine
and
not
to
bee
prouoked
to
anger
,
yea
are
there
not
some
who
make
the
least
account
of
it
of
any
thing
to
beare
true
loue
to
their
brethren
?
Happily
they
haue
many
other
good
qualities
,
they
are
sober
,
wise
,
iudicious
and
able
to
giue
good
counsell
,
but
as
for
true
loue
to
their
bretheren
,
they
haue
no
dram
of
that
,
and
they
make
no
reckoning
of
it
,
yea
they
esteeme
it
nothing
to
carry
in
their
hearts
the
contrarie
,
euen
hatred
,
malice
,
heart-burning
against
their
brethren
;
too
many
such
there
bee
in
the
world
,
and
therefore
we
haue
need
to
be
taught
this
lesson
,
and
often
to
heare
of
it
,
that
wee
are
to
esteeme
loue
of
our
brethren
as
the
most
excellent
vertue
amongest
those
that
haue
relation
to
men
.
Motiues
to
stir
vs
vp
highly
to
esteeme
of
loue
to
our
brethren
.
And
to
settle
this
in
our
harts
,
let
vs
often
thinke
on
that
before
spoken
,
that
without
loue
all
other
vertues
and
duties
performed
to
men
are
nothing
worth
.
2.
And
againe
,
consider
that
our
Sauiour
makes
it
the
very
character
,
badge
,
&
cognisance
by
which
we
may
be
knowne
to
be
his
disciples
,
Iohn
13.35
.
by
this
shall
al
men
know
that
ye
are
my
disciples
,
if
ye
loue
one
another
,
by
this
you
shall
make
it
cleare
to
the
world
that
you
are
my
disciples
,
let
these
things
be
often
thought
on
,
that
the
consideration
of
them
may
work
it
into
our
hearts
,
euen
highly
to
esteem
of
loue
,
to
account
it
as
indeed
it
is
that
grace
,
amongst
those
that
haue
relation
to
men
,
that
doth
most
grace
and
commend
vs
,
and
so
to
follow
after
loue
,
1.
Cor
.
14.1
.
and
to
labour
to
put
on
loue
aboue
all
other
graces
whatsoeuer
.
Marke
further
that
the
Apostle
exhorts
to
put
on
loue
aboue
all
those
vertues
before
named
.
Hence
wee
are
taught
;
That
loue
must
bee
as
the
cloathing
of
euery
one
of
the
graces
before
spoken
of
,
yea
of
euery
grace
,
vertue
,
and
duety
that
passeth
from
man
to
man
,
euery
grace
,
vertue
and
duety
of
man
to
man
must
come
from
loue
,
and
must
be
apparelled
in
the
habit
of
loue
.
Euery
grace
,
vertue
&
duty
that
passeth
from
man
to
man
must
come
from
loue
and
must
bee
clothed
in
the
habit
of
loue
.
For
why
?
the
vertues
before
named
,
and
the
like
may
bee
in
the
Heathen
,
and
were
no
doubt
in
many
heathen
men
,
they
may
be
pittifull
,
kinde
,
modest
,
full
of
mercy
,
and
many
excellent
vertues
,
and
duties
may
proceed
from
some
other
roote
,
beside
loue
,
the
Apostle
hath
made
it
cleere
,
1.
Cor
.
13.
a
man
may
speake
as
with
the
tongue
of
men
and
Angels
,
and
not
a
word
out
of
loue
,
hee
may
doe
such
things
as
shall
bee
rewarded
at
the
day
of
iudgement
,
and
yet
not
of
loue
.
The
vse
then
of
this
poynt
is
this
.
We
are
to
looke
that
all
our
vertues
that
haue
reference
to
men
,
bee
clothed
in
the
habit
of
loue
to
our
brethren
.
Wee
must
looke
that
all
our
vertues
that
haue
relation
to
men
,
be
clothed
in
the
habit
of
loue
to
our
brethren
.
Two
motiues
to
that
purpose
.
Art
thou
pittifull
,
kinde
&c.
look
that
thy
pitty
and
kindnesse
bee
cladde
in
the
garment
of
loue
,
put
on
that
aboue
them
all
,
and
whatsoeuer
good
duty
,
thou
doest
in
thy
generall
or
particular
calling
,
let
it
bee
done
in
loue
,
and
to
helpe
vs
forward
in
this
duty
,
consider
wee
onely
these
two
things
.
First
,
the
graces
heere
named
.
and
the
like
may
in
the
vse
of
them
be
profitable
to
others
without
loue
,
but
neuer
will
they
be
comfortable
to
thine
owne
soule
.
Againe
,
consider
that
many
good
duties
bring
not
that
fruit
to
others
that
they
might
,
being
not
done
in
loue
,
because
they
want
the
blessing
of
God
on
them
;
for
example
,
a
maniustly
corrects
his
childe
or
seruant
,
not
in
loue
,
and
for
the
good
of
the
childe
or
seruant
,
but
out
of
his
distempered
humour
,
respecting
the
satisfying
of
his
owne
irefull
and
furious
minde
,
or
hauing
an
eye
onely
to
his
owne
profite
,
or
the
like
,
that
duty
is
not
blessed
,
to
the
child
or
seruant
,
but
they
still
remaine
as
carelesse
and
retchlesse
as
euer
they
were
before
,
I
might
instance
in
many
other
parculars
,
but
to
shut
vppe
all
in
a
word
,
doest
thou
desire
that
thy
pitty
,
thy
kindnesse
,
and
thy
humblenesse
of
minde
,
should
bee
comfortable
to
thy selfe
,
and
that
duties
done
by
thee
should
bring
foorth
fruite
and
profite
,
then
looke
that
they
all
come
from
loue
,
and
bee
cloathed
in
the
habit
of
loue
,
&
to
end
with
the
words
of
the
Apostle
,
1.
Cor
.
16.14
.
Let
all
your
things
bee
done
in
loue
,
that
so
they
may
bring
comfort
to
our selues
,
and
wee
may
finde
the
blessing
of
God
on
them
.
In
the
description
of
loue
to
our
brethren
,
in
these
words
(
which
is
the
bond
of
perfection
)
we
see
an
excellent
vse
of
loue
to
men
layd
before
vs
,
True
Christian
loue
to
men
,
is
as
a
bond
,
knitting
together
the
members
of
the
Church
and
all
Christian
graces
,
vertues
and
duties
,
that
passe
from
man
to
man
.
that
it
serues
as
a
bond
,
knitting
together
the
members
of
the
Church
,
yea
,
knitting
together
all
Christian
graces
,
vertues
and
duties
,
that
passe
from
man
to
man
,
making
them
as
it
were
one
perfect
bodie
,
loue
is
the
bond
of
that
neare
coniunction
of
the
members
of
the
Church
one
to
another
,
and
it
is
the
bond
of
fellowship
and
communion
that
is
betweene
them
,
it
makes
one
member
partaker
of
the
graces
and
gifts
of
another
,
and
that
which
is
wanting
in
one
member
,
is
supplied
by
the
vse
of
that
grace
and
gift
that
is
found
in
another
thorow
loue
,
and
so
loue
serues
as
a
bond
,
knitting
together
the
members
of
the
Church
,
and
knitting
together
all
graces
and
gifts
found
in
them
,
as
into
one
bodie
,
for
howsoeuer
the
gifts
and
graces
found
in
the
members
of
the
Church
,
Note
.
are
all
for
the
good
of
one
another
,
and
euery
member
hath
right
and
title
to
them
,
and
may
challenge
an
interest
in
them
all
,
there
is
not
a
grace
or
gift
in
any
one
member
of
the
Church
,
but
another
that
wants
it
,
hath
right
to
it
,
in
the
vse
of
it
,
as
the
Apostle
teacheth
plainely
,
1.
Corinth
.
3.21.22
.
All
things
are
yours
,
whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
:
whether
they
be
things
present
,
or
things
to
come
,
euen
all
are
yours
,
as
if
he
had
sayd
,
what
gift
or
grace
soeuer
is
bestowed
on
Paul
,
or
Apollos
,
or
Cephas
,
you
may
challenge
it
as
your
owne
in
the
vse
of
it
,
howsoeuer
I
say
this
is
true
,
that
whatsoeuer
gift
or
grace
is
in
one
member
of
the
Church
,
another
member
that
wants
it
,
hath
right
to
it
,
in
the
vse
of
it
.
Yet
without
loue
,
the
gifts
and
graces
that
bee
in
the
members
of
the
Church
,
are
not
vsed
for
the
good
one
of
another
,
the
Apostle
sayth
,
1.
Cor
.
8.1
,
knowledge
without
loue
puffeth
vp
,
and
it
is
true
of
other
gifts
of
the
like
kind
,
arts
,
wisedome
,
&c.
that
without
loue
they
are
not
vsed
for
the
good
of
others
,
but
it
is
loue
that
edifieth
,
it
is
loue
that
makes
them
profitable
,
and
rightly
applied
,
for
the
building
vppe
of
the
body
of
Christ
,
and
so
loue
both
knits
together
the
members
of
the
Church
,
and
makes
the
graces
and
gifts
that
are
in
the
seuerall
members
profitable
.
Yea
,
loue
doth
so
conioyne
the
graces
and
gifts
of
the
seuerall
members
in
the
vse
of
them
,
as
if
they
were
all
in
one
man
,
and
so
makes
as
it
were
of
seuerall
graces
and
gifts
a
perfect
bodie
,
Act.
4.32
.
it
is
there
said
that
the
multitude
of
beleeuers
,
were
of
one
hart
,
which
no
doubt
was
through
loue
,
they
were
so
neerely
conioyned
by
loue
one
to
another
,
as
if
there
had
beene
but
one
heart
and
one
soule
in
them
all
.
And
so
without
question
,
the
gifts
and
graces
that
were
in
them
seuerally
,
were
by
loue
so
knit
together
in
the
vse
of
them
,
as
if
they
had
beene
all
in
one
heart
,
and
in
one
soule
,
and
so
by
loue
made
as
it
were
one
perfect
body
:
which
is
an
excellent
vse
of
true
Christian
loue
to
men
.
To
draw
this
to
some
profitable
vse
.
First
know
wee
that
there
is
an
imputation
commonly
cast
on
our
Church
by
the
Papists
,
A
popish
imputation
commonly
cast
vpon
our
Church
remooued
.
that
wee
strippe
true
loue
to
our
brethren
,
&
the
duties
of
loue
,
of
all
good
vse
in
the
Church
of
God
,
yea
,
that
wee
hold
them
vnprofitable
and
vnnecessary
for
Christians
.
And
why
so
?
Forsooth
,
because
wee
ascribe
not
to
them
the
merit
of
our
iustification
in
Gods
sight
,
see
the
wilfull
blindnesse
of
such
as
are
deuoted
to
their
owne
pleasing
conceit
,
they
doate
so
much
on
the
merit
of
loue
and
good
workes
,
as
they
cannot
(
or
at
least
will
not
)
see
anie
other
vse
of
them
,
but
that
which
must
needes
shoulder
out
Gods
grace
and
the
merits
of
Christ
,
wee
willingly
acknowledge
that
profitable
and
necessarie
vse
of
loue
of
others
heere
specified
by
the
Apostle
,
that
it
serues
as
a
bond
of
integritie
or
perfectnesse
,
euen
to
knit
together
the
members
of
the
Church
,
and
to
make
the
gifts
and
graces
that
are
in
the
members
of
the
Church
,
as
one
perfect
body
,
and
in
their
vse
as
profitable
as
if
they
were
all
in
one
heart
,
and
in
one
soule
.
How
highly
we
esteeme
of
Christian
loue
and
the
duties
of
it
.
Yea
,
we
esteeme
of
Christian
loue
,
and
the
duties
of
it
,
as
the
beaten
high
way
to
eternall
life
,
as
testimonies
of
obedience
and
thankefulnesse
to
God
for
his
mercy
,
as
illustrations
of
Gods
glory
,
as
meanes
of
much
good
to
our
brethren
,
as
proper
markes
of
true
Christian
profession
,
as
necessary
antecedents
of
the
promised
reward
of
eternall
glory
,
as
infallible
euidences
and
proofes
,
of
remission
of
sinnes
,
and
fruits
euer
following
a
liuely
,
sound
,
and
sauing
faith
.
Who
then
sees
not
,
that
most
excellent
and
precious
is
the
vse
of
loue
,
with
as
many
amongst
vs
,
as
know
and
embrace
the
truth
,
and
truely
sauour
the
things
of
the
spirit
of
God
,
and
therefore
it
is
but
a
cauilling
slander
of
our
aduersaries
,
to
say
we
depriue
loue
,
and
the
fruits
of
it
,
of
all
good
vse
in
the
Church
of
God
,
and
make
no
reckoning
of
them
.
For
the
vse
of
this
poynt
to
our selues
,
is
it
so
,
that
loue
to
our
brethren
is
as
a
bond
,
knitting
together
the
members
of
the
Church
,
and
making
the
gifts
and
graces
that
are
in
them
,
It
is
for
want
of
loue
that
men
are
distracted
and
drawne
asunder
one
from
another
.
as
one
perfect
body
?
It
is
then
a
plaine
euidence
,
that
it
is
for
want
of
loue
,
when
men
are
distracted
,
and
some
are
carried
one
way
,
and
some
another
,
yea
,
it
is
want
of
loue
,
which
makes
vs
amongst
our selues
so
loose
and
so
vncoupled
one
to
anther
,
that
wee
are
as
a
body
out
of
ioynt
in
many
things
,
it
is
the
want
of
loue
,
that
makes
vs
start
asunder
one
from
another
on
euery
trifling
occasion
.
Wee
are
to
acknowledge
that
,
our
want
,
and
to
bewaile
it
,
and
to
stirre
vs
vppe
to
entertaine
true
loue
,
one
to
another
,
and
where
it
is
to
encrease
it
.
Consider
I
beseech
you
,
this
excellent
vse
of
it
,
The
excellent
vse
of
loue
to
our
brethren
is
to
bee
considered
.
that
it
serue
to
ioyne
vs
together
as
one
man
,
true
loue
will
make
vs
speak
and
think
one
thing
,
yea
,
it
will
make
vs
help
one
another
,
care
one
for
another
,
comfort
,
councell
,
and
encourage
one
another
in
good
things
,
and
to
vse
all
the
good
gifts
bestowed
on
vs
,
for
the
common
good
one
of
another
,
as
if
they
were
all
in
one
man
.
And
let
vs
know
that
any
society
without
loue
,
Note
.
is
but
as
a
tottering
wall
of
stones
,
cobbled
vppe
together
,
without
morter
or
binding
,
and
so
easily
shaken
,
and
soone
ruinate
and
throwen
downe
.
And
againe
,
remember
that
true
loue
to
our
brethren
,
is
not
onely
taught
by
precept
,
but
it
is
inwardly
implanted
in
the
hearts
of
all
true
beleeuers
by
the
Spirit
,
as
the
Apostle
saith
,
1.
Thess.
4.9
.
touching
brotherly
loue
,
yee
neede
not
that
I
should
write
vnto
you
,
as
if
hee
had
sayd
,
as
naturall
brethren
(
not
degenerating
and
growing
out
of
kinde
)
are
taught
by
nature
to
loue
one
another
,
so
you
,
to
whom
God
harh
giuen
his
spirit
,
are
taught
of
God
to
loue
one
another
.
Let
vs
then
besides
the
excellent
vse
of
loue
one
to
anther
,
remember
this
,
that
as
many
as
are
true
beleeuers
haue
learned
of
the
spirit
of
God
to
loue
one
another
,
and
if
wee
haue
not
learned
this
lesson
,
surely
wee
are
not
yet
taught
of
the
spirit
of
God
,
wee
haue
not
yet
receiued
the
spirit
,
and
hauing
not
receiued
his
Spirit
,
wee
are
none
of
his
.
Obserue
with
me
in
the
next
place
,
that
the
Apostle
cals
loue
(
the
bond
of
perfection
)
hee
saith
not
put
on
loue
,
which
is
perfect
,
but
which
is
the
bond
of
perfection
,
hence
wee
may
easily
see
.
True
Christian
loue
is
not
perfect
in
it selfe
,
but
it
is
the
bond
of
perfection
.
That
loue
that
is
in
true
beleeuers
,
and
ought
to
be
put
on
by
them
,
is
not
perfect
in
it selfe
,
but
the
bond
of
it
,
true
Christian
loue
in
the
members
of
Christ
is
not
a
perfection
of
loue
but
it
is
the
bond
of
perfection
in
the
sence
before
shewed
.
This
I
note
in
a
word
,
against
the
lying
Sect
of
the
family
of
loue
,
Confutation
of
the
conceit
of
the
Familists
.
(
indeed
the
grosse
abusers
of
loue
)
who
beare
themselues
much
on
this
text
of
the
Apostle
,
and
conclude
that
because
the
Apostle
saith
heere
,
loue
is
the
bond
of
perfection
,
therefore
there
is
a
perfection
of
loue
in
the
regenerate
in
the
time
of
this
life
.
A
meere
deuice
of
their
owne
braine
,
this
text
will
not
warrant
such
a
conclusion
,
it
is
farre
from
the
meaning
of
the
holy
Ghost
.
Oh
but
say
they
,
will
you
denie
a
perfection
of
loue
,
and
holinesse
in
the
regenerate
in
the
time
of
this
life
.
Why
,
the
Scripture
is
pregnant
and
plaine
for
it
,
do
we
not
read
,
1.
Ioh
.
4.17
.
heerein
is
that
loue
perfect
in
vs
,
that
we
should
haue
boldnesse
in
the
day
of
iudgement
.
And
againe
verse
18.
there
is
no
feare
in
loue
,
but
perfect
loue
casteth
out
feare
,
for
feare
hath
painfulnesse
,
and
he
that
feareth
is
not
perfect
in
loue
,
Phil
.
3.15
.
Let
vs
therefore
as
many
as
be
perfect
,
be
thus
minded
.
I
answer
them
.
First
,
it
cannot
be
denied
,
but
that
there
is
a
perfection
of
holinesse
in
the
regenerate
,
in
the
time
of
this
life
,
but
both
they
and
we
must
vnderstand
what
kind
of
perfection
it
is
(
namely
)
a
perfection
of
parts
,
and
not
of
degrees
,
or
more
plainely
,
there
is
in
them
that
are
truely
regenerate
,
in
the
time
of
this
life
,
measure
of
sanctity
and
holinesse
in
all
the
faculties
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
,
yea
,
there
bee
in
them
the
beginnings
of
all
vertues
,
and
the
seeds
of
all
graces
,
by
which
they
endeauour
to
obey
God
in
all
his
commandements
,
and
so
there
is
in
them
such
an
holinesse
,
as
hath
in
it
all
the
parts
of
perfect
holinesse
,
Note
.
such
as
is
seated
in
euery
power
of
their
soules
,
and
in
euerie
part
of
their
bodies
,
and
that
is
a
perfection
of
parts
,
but
they
haue
not
in
them
a
perfect
measure
and
degree
of
any
part
of
holinesse
,
nor
an
holinesse
in
any
power
of
the
soule
,
or
part
of
the
bodie
,
perfect
in
the
measure
of
it
,
and
so
no
perfection
in
degrees
,
for
as
the
Apostle
saith
,
1
Cor
.
13.9
.
The
most
regenerate
know
but
in
part
,
and
therefore
their
loue
,
and
other
graces
that
are
in
them
,
are
proportionable
,
they
are
but
in
part
,
not
perfect
in
the
time
of
this
life
.
But
for
answer
to
that
place
,
1
Iohn
4.17
.
on
which
the
Familists
beare
themselues
exceedingly
.
First
,
they
can
neuer
euince
and
prooue
it
,
that
in
that
place
by
loue
is
meant
that
loue
that
is
in
vs
,
that
loue
wee
beare
either
to
God
or
man
:
but
rather
by
loue
is
there
meant
Gods
loue
to
vs
that
are
true
beleeuers
,
which
is
said
to
be
perfect
in
vs
,
in
regard
of
the
effect
of
it
,
in
regard
of
the
vse
and
comfort
of
it
,
shed
abroad
in
our
hearts
,
for
Iohn
saith
,
verse
16.
Wee
haue
knowne
,
and
beleeued
the
loue
that
God
hath
in
vs
,
(
or
towards
vs
)
and
then
he
goes
on
still
,
(
no
doubt
)
speaking
of
the
same
loue
,
and
saith
,
Heerein
is
that
loue
perfect
in
vs
;
but
admit
that
Iohn
there
speakes
of
that
loue
that
is
in
vs
,
either
towards
God
or
men
,
and
hee
calles
it
perfect
loue
,
What
then
?
Will
it
thereupon
follow
,
that
there
is
an
absolute
perfection
of
loue
in
the
regenerate
,
in
the
time
of
this
life
,
and
such
loue
as
hath
no
defect
in
it
?
No
,
no
,
their
light
braines
deceiue
them
,
if
they
so
imagine
.
For
by
perfect
loue
vnderstanding
it
of
that
loue
that
is
in
vs
,
he
meaneth
such
loue
as
is
true
,
found
,
and
vnfained
,
opposed
to
that
which
is
hollow
and
hypocriticall
,
and
thus
wee
finde
the
word
(
perfect
)
expounded
Isai
.
38.3
.
Where
Hezekiah
saith
,
Lord
remember
me
now
,
how
I
haue
walked
beefore
thee
in
truth
,
and
with
a
perfect
heart
,
where
we
may
easily
see
that
by
perfection
of
heart
,
hee
vnderstandeth
truth
and
sincerity
of
heart
,
and
so
in
this
place
by
perfect
loue
is
meant
sound
,
true
,
and
vnfained
loue
,
and
such
loue
casteth
out
feare
,
euen
all
slauish
feare
.
The
Familists
therefore
cannot
fasten
it
on
this
or
any
other
place
of
Scripture
,
that
there
is
in
the
regenerate
,
in
the
time
of
this
life
,
an
absolute
perfection
of
loue
,
wee
are
to
renounce
it
as
a
phantasticall
conceit
of
such
as
are
deluded
by
the
Spirit
of
error
.
There
is
yet
another
sect
(
I
meane
the
Papists
)
who
abuse
this
description
of
loue
,
and
gather
from
it
a
false
conclusion
.
They
gather
that
because
the
Apostle
saith
,
(
Loue
is
the
bond
of
perfection
.
)
It
is
a
false
conclusion
gathered
from
hence
by
the
Papists
,
that
we
are
made
perfect
by
loue
,
and
iustified
by
loue
in
Gods
sight
.
That
we
are
made
perfect
by
loue
,
and
iustified
by
loue
in
the
sight
of
God
.
But
this
cannot
stand
with
the
true
meaning
of
this
description
.
Wee
shewed
beefore
it
is
thus
to
bee
conceiued
.
That
loue
serues
as
a
bond
to
knit
together
all
Christian
vertues
and
duties
that
passe
from
man
to
man
,
as
it
were
into
one
perfect
body
,
it
s
a
bond
of
perfection
in
respect
of
those
vertues
and
duties
that
haue
relation
to
men
,
and
therefore
it
cannot
bee
rightly
hence
gathered
,
that
loue
is
of
vse
to
make
perfect
in
the
sight
of
God
.
That
conclusion
is
built
on
a
sandy
foundation
,
and
a
misconstruction
of
the
Text
;
but
grant
this
vnto
them
which
they
are
neuer
able
to
prooue
,
that
true
beleeuers
haue
a
perfect
measure
of
loue
,
yet
can
it
not
iustifie
them
in
the
sight
of
God
;
for
iustification
in
Gods
sight
stands
,
partly
,
in
the
remission
of
sinnes
,
and
partly
,
in
righteousnesse
imputed
,
or
as
the
Papists
say
,
inherent
righteousnesse
.
Now
perfect
loue
in
degree
cannot
procure
remission
of
any
one
sinne
,
that
is
no
part
of
Gods
promise
annexed
to
his
couenant
of
workes
,
he
saith
not
,
doe
this
and
thou
shalt
liue
,
and
if
thou
doe
it
not
,
but
breake
my
Law
,
by
perfect
loue
thou
shalt
satisfie
for
that
breach
.
No
,
no
,
the
condition
of
perfect
obedience
in
the
morall
Law
propounded
,
once
broken
,
there
can
be
no
compensation
,
or
satisfaction
,
but
by
punishment
,
either
in
the
person
offending
,
or
of
some
other
in
his
steed
;
without
question
the
actiue
obedience
of
Christ
was
most
exact
and
perfect
,
yet
was
not
that
perfect
,
legall
,
and
meritorious
obedience
of
his
sufficient
to
procure
remission
of
sinnes
,
but
hee
must
ouer
and
besides
that
,
suffer
death
,
euen
the
cursed
death
of
the
Crosse
,
and
beare
in
his
body
and
soule
,
the
extremitie
of
Gods
wrath
,
beefore
hee
could
satisfie
Gods
iustice
for
the
sinnes
of
his
chosen
;
and
therefore
it
is
said
,
hee
bare
our
sinnes
in
his
bodie
on
the
tree
,
1.
Pet
.
2.24
.
Wee
may
then
safely
stand
on
this
against
our
aduersaries
,
that
it
is
not
loue
(
admit
it
to
bee
most
perfect
)
that
can
iustifie
vs
in
the
sight
of
God
:
because
it
cannot
procure
remission
of
the
least
sinne
.
VER
.
15.
And
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
yee
are
called
in
one
body
,
and
be
yee
amiable
.
In
this
verse
our
Apostle
comes
to
exhort
the
Colossians
to
an
other
vertue
,
namely
to
peace
the
fruit
of
loue
,
and
to
this
also
he
exhorts
,
not
simply
,
but
by
comparison
,
that
they
should
haue
peace
in
them
,
and
that
it
should
be
as
a
ruler
,
and
beare
principall
sway
in
them
,
and
this
exhortation
he
doth
further
amplifie
,
First
,
by
the
author
,
or
kind
of
peace
,
that
it
ought
to
be
the
peace
of
God
.
And
Secondly
,
by
the
proper
seat
where
it
ought
to
rule
,
namely
,
in
their
hearts
.
And
his
exhortation
being
thus
propounded
,
hee
doth
further
strengthen
it
,
and
vrge
it
on
the
Colossians
by
waight
of
argument
,
taken
from
the
condition
of
their
calling
,
that
they
were
called
to
this
peace
,
expressed
more
clearelie
in
those
words
,
(
in
one
body
)
wherein
also
is
implied
an
argument
,
to
perswade
them
to
it
,
that
they
were
called
vnto
it
as
members
of
one
body
.
Last
of
all
for
the
better
entertainement
and
continuance
of
this
peace
,
he
requires
of
them
that
they
should
be
amiable
:
and
so
the
summe
and
substance
of
this
verse
is
,
-
1
An
exhortation
to
peace
,
and
that
,
a
peace
of
God
,
and
that
it
ought
to
beare
rule
in
their
hearts
.
-
2
Backed
and
strengthned
by
an
argument
taken
from
their
calling
,
that
they
were
called
vnto
it
as
members
of
one
body
.
-
3
And
then
further
amplified
,
by
requiring
another
duty
seruing
for
the
continuance
of
that
peace
,
that
for
the
better
entertainement
and
continuance
of
it
,
they
should
be
amiable
,
or
gratefull
one
to
another
.
Come
we
to
speake
of
the
exhortation
in
these
wordes
.
And
let
the
peace
of
God
rule
in
your
hearts
.
Interpretation
.
By
the
peace
of
God
,
the
Apostle
meanes
not
that
peace
that
God
himselfe
hath
,
and
in
which
hee
liueth
,
but
that
which
he
communicateth
to
vs
;
and
that
is
twofold
:
the
first
is
that
peace
we
haue
with
God
,
arising
from
faith
,
touching
our
reconciliation
with
God
,
in
,
and
thorow
Christ
,
whereof
the
Apostle
speakes
,
Rom.
5.1
.
Being
iustified
by
faith
wee
haue
peace
towards
God
thorow
our
Lord
Iesus
Christ
.
And
Philip
.
4.7
.
The
peace
of
God
which
passeth
all
vnderstanding
,
shall
preserue
your
hearts
and
mindes
in
Christ
Iesus
,
but
this
peace
is
not
heere
meant
:
the
other
peace
,
is
that
which
wee
haue
,
or
ought
to
haue
with
men
,
namely
,
that
concord
and
good
agreement
,
comming
from
loue
,
which
we
ought
to
haue
one
with
another
;
and
of
this
the
Apostle
speakes
in
this
place
,
as
may
easily
appeare
,
both
by
the
context
,
and
by
the
scope
and
drift
of
the
Apostle
in
this
place
.
Now
this
peace
is
called
the
peace
of
God
,
because
God
is
the
author
of
it
,
both
commanding
it
in
his
word
,
and
working
it
in
vs
by
his
holy
Spirit
.
(
Rule
in
your
heart
)
The
word
heere
translated
(
Rule
)
properly
signifieth
to
rule
after
the
manner
of
a
Iudge
,
or
an
vmpire
,
it
is
taken
from
the
custome
of
the
heathen
,
who
in
their
publike
games
of
wrestling
,
or
the
like
,
had
some
who
sate
as
Iudges
,
and
did
rule
and
order
the
runners
or
wrestlers
,
and
gaue
to
them
that
did
best
some
rewards
;
and
the
Apostles
meaning
is
,
let
the
peace
of
God
preuaile
ouer
all
your
euill
affections
,
which
stirre
you
vp
to
discord
and
dissention
,
and
let
it
beare
sway
,
and
haue
chiefe
command
of
them
all
,
and
keepe
them
vnder
.
Thus
then
we
are
to
conceiue
the
meaning
of
this
exhortation
,
as
if
the
Apostle
had
said
.
And
let
that
concord
and
good
agreement
comming
from
loue
,
which
you
ought
to
haue
one
to
another
,
commanded
by
God
in
his
word
,
and
wrought
in
you
by
his
holy
Spirit
,
haue
the
chiefe
sway
,
and
preuaile
ouer
all
your
euill
affections
,
by
which
you
are
stird
vp
to
discord
and
dissention
,
let
it
be
as
a
commander
ouer
them
all
,
and
keepe
them
all
in
subiection
.
Now
heere
,
first
we
are
to
marke
,
that
the
Apostle
cals
the
peace
to
which
he
exhorts
,
being
that
peace
that
is
,
or
ought
to
be
amongst
men
,
the
peace
of
God
,
or
Gods
peace
,
(
saith
he
)
Let
the
peace
of
God
,
euen
that
peace
that
hath
God
the
author
,
commander
,
and
worker
of
it
,
rule
in
your
hearts
.
Hence
it
is
cleare
.
That
true
Christian
peace
,
and
good
agreement
amongst
men
is
,
as
well
as
true
Christian
loue
,
a
worke
of
Gods
spirit
;
●●e
Christian
race
is
a
fruit
of
Gods
spirit
.
and
indeed
the
Apostle
reckons
it
vp
amongs●
the
fruites
of
the
Spirit
,
Gal.
5.22
.
And
therefore
men
●e
not
truely
peaceable
by
nature
,
neither
is
their
any
●rue
peace
,
saue
among
such
as
are
truely
sanctified
.
Let
it
suffiice
onely
to
haue
named
that
in
a
word
,
the
point
more
cleare
hence
offered
is
this
.
The
peace
and
agreement
one
with
another
,
which
we
are
to
entertaine
and
embrace
,
The
peace
&
agreement
we
hold
one
with
another
must
be
Gods
peace
,
euen
such
a
peace
as
is
approued
of
by
God
in
his
word
.
must
bee
Gods
peace
,
euen
such
a
peace
as
hath
God
the
author
of
it
,
such
a
peace
as
is
commanded
and
approued
of
,
by
God
in
his
word
;
and
that
we
erre
not
in
conceiuing
this
point
,
thinking
that
,
a
peace
commanded
and
approued
of
God
,
which
is
not
.
Know
we
further
more
particularly
,
that
the
peace
and
agreement
we
are
to
hold
and
embrace
with
men
,
it
must
be
ioined
with
truth
of
religion
,
Note
.
☞
and
with
holinesse
,
it
must
bee
a
peace
thus
qualified
,
euen
a
peace
going
hand
in
hand
with
truth
and
holinesse
.
And
hence
it
is
,
that
the
Apostle
,
Rom.
12.18
.
doth
exhort
to
peace
,
not
absolutely
,
but
with
condition
of
possibility
.
If
it
be
possible
(
saith
he
)
haue
peace
with
all
men
.
Where
hee
meanes
not
,
a
possibility
of
fact
,
as
if
hee
had
said
,
if
it
be
possible
,
if
it
may
bee
done
and
brought
to
passe
,
if
you
may
by
any
way
,
or
meanes
,
haue
peace
with
all
,
(
for
their
is
possibility
of
peace
,
vnlawfull
)
but
hee
meanes
a
possibility
in
respect
of
right
and
lawfulnesse
of
fact
;
his
meaning
is
,
if
it
be
possible
,
and
so
as
you
may
lawfully
,
regarding
good
conscience
,
if
you
may
haue
it
so
,
as
may
stand
with
holding
true
faith
,
and
religion
towards
God
,
and
so
as
you
may
still
continue
in
the
true
feare
of
God
,
and
holinesse
,
then
haue
peace
with
all
,
Heb
.
12.14
.
saith
the
holy
Ghost
,
follow
peace
with
all
men
,
and
holinesse
,
without
the
which
no
man
shall
see
the
Lord
.
Where
we
see
a
manifest
limitation
of
peace
,
wee
must
haue
peace
with
all
men
,
but
in
holinesse
,
and
in
the
Lord
;
and
the
reason
of
this
is
plaine
,
namely
this
;
peace
with
●en
is
not
simply
good
,
and
euer
good
without
exceptio●
,
but
then
only
,
when
it
goes
hand
in
hand
with
truth
and
●●linesse
,
then
indeed
it
is
Gods
peace
.
First
●herefore
,
is
it
so
that
the
peace
wee
are
to
holde
with
men
,
must
be
ioined
with
truth
of
religion
and
holinesse
:
we
haue
then
good
and
sufficient
warrant
for
our
refusall
of
a
pacification
with
the
Papists
in
respect
of
religion
,
We
haue
sufficient
warrant
for
our
refusall
of
a
pacification
with
the
Papists
in
respect
of
religion
.
wee
haue
good
reason
for
it
,
not
to
make
peace
with
them
,
nor
to
consent
with
them
in
regard
of
religion
,
because
peace
with
them
in
that
respect
,
would
not
be
Gods
peace
,
the
peace
that
is
of
God
,
must
bee
peace
in
truth
and
holinesse
,
and
wee
must
remember
that
Christ
,
he
is
the
way
,
the
life
,
and
the
truth
;
and
therefore
to
haue
contention
with
such
as
hold
not
the
truth
in
him
,
is
no
breach
of
peace
.
Isa
.
59.4
.
We
read
that
the
Lord
cals
for
contention
,
yea
hee
was
angry
that
none
would
make
dissention
,
in
taking
part
with
the
truth
.
No
man
(
saith
he
)
contendeth
for
the
truth
.
It
is
the
opinion
of
some
,
that
there
might
be
a
pacification
betweene
vs
and
the
Papists
in
respect
of
religion
,
if
there
were
on
both
sides
but
a
little
yeelding
:
it
s
true
indeede
,
by
yeelding
their
is
some
likelihood
,
and
a
generall
possibility
,
but
no
lawfull
possibilitie
of
peace
betweene
vs
,
because
(
as
they
grant
)
there
must
be
a
yeelding
on
both
sides
,
but
that
we
may
not
admit
on
our
part
,
because
the
religion
wee
holde
and
professe
,
is
the
doctrine
of
the
Prophets
and
Apostles
,
grounded
on
the
truth
of
the
word
of
God
,
from
which
we
may
not
swerue
on
haires
breadth
.
Againe
,
it
is
so
,
that
the
peace
we
holde
with
men
must
goe
hand
in
hand
with
holinesse
?
Our
peace
with
men
and
our
agreement
with
them
must
not
bee
in
prophanenesse
and
sin
.
Then
take
wee
knowledge
of
it
,
that
our
peace
and
agreement
with
men
must
not
be
as
commonly
it
is
in
the
world
,
a
peace
and
agreement
with
them
,
in
prophanesse
and
sinne
,
a
drunken
peace
,
commonly
called
,
good
fellowship
.
No
,
no
,
that
is
not
a
peace
of
God
,
but
the
Deuils
peace
,
and
wee
are
to
be
enemies
,
and
at
vtter
defiance
with
such
peace
,
wee
haue
Dauids
example
for
it
,
Psal
.
49.16
.
saith
Dauid
there
;
Who
will
rise
vp
with
me
against
the
wicked
,
or
who
will
take
my
part
against
the
workers
of
iniquitie
.
Where
we
see
he
vtters
a
voice
of
dissention
,
if
euer
there
were
any
,
yea
that
which
one
calls
the
foame
of
dissention
,
Dauid
is
so
farre
from
ioyning
hands
with
the
wicked
in
their
sin
,
as
that
he
proclaimes
a
partaking
against
them
,
and
his
example
must
we
follow
,
it
must
befarre
from
vs
to
ioyne
hands
with
the
wicked
and
prophane
men
in
their
sinne
,
yea
in
respect
of
their
wickednesse
and
prophanenesse
,
I
dare
be
bold
to
affirme
,
we
are
to
bee
contentious
with
an
holy
contention
,
not
with
bitternes
&
brawling
,
as
Ieremie
cries
out
,
Ier
.
15.10
.
Woe
is
me
,
my
mother
,
that
thou
hast
borne
me
a
contentious
man
,
and
a
man
that
striueth
with
the
whole
earth
,
which
was
in
respect
of
the
wickednes
of
that
time
.
Let
then
the
world
charge
such
,
as
in
zeale
to
Gods
glory
,
and
in
a
Christian
care
to
discharge
the
office
of
true
friends
doe
reprooue
others
,
happilie
their
neighbours
for
their
grosse
sinnes
,
and
tell
them
of
their
swearing
,
cursing
,
and
such
like
;
let
,
I
say
,
the
world
taxe
them
to
be
troublesome
men
,
and
busie
bodies
,
and
such
as
no
man
can
liue
in
peace
by
,
yet
let
them
still
goe
on
in
that
duty
,
and
know
it
s
not
onely
lawfull
,
but
their
dutie
,
to
contend
with
prophane
persons
,
and
in
respect
of
their
wickednesse
,
to
be
contentious
with
them
:
the
peace
wee
are
to
hold
with
men
,
must
be
Gods
peace
,
euen
such
as
is
ioined
with
holinesse
and
good
conscience
.
Obserue
we
in
the
next
place
,
the
Apostle
saith
not
,
let
the
peace
of
God
be
in
you
,
but
let
it
rule
in
you
:
the
duty
hence
offered
is
soone
gathered
,
namely
this
.
The
peace
of
God
,
an
holy
,
and
religious
peace
,
must
not
onely
haue
place
,
but
a
principall
place
in
vs
,
it
must
be
a
predominant
and
ruling
peace
.
Now
the
word
(
Rule
)
as
we
know
)
is
a
word
of
relation
,
it
hath
respect
to
things
ruled
,
and
the
things
,
an
holy
peace
must
rule
and
order
,
are
our
euill
lusts
and
affections
,
that
stirre
vs
vp
to
discord
,
and
dissention
,
as
pride
,
enuie
,
couetousnesse
,
and
the
like
,
and
so
the
dutie
is
thus
to
be
conceiued
.
We
must
carry
in
vs
such
a
peace
as
is
able
to
keep
down
all
our
euill
lusts
and
affections
that
stir
vs
vp
to
discord
We
must
carry
in
vs
such
a
peace
,
as
is
able
to
ouerrule
all
our
euill
lusts
and
affections
,
stirring
vs
vp
to
discord
.
&
dissention
,
wee
must
haue
in
vs
a
peace
so
strong
and
so
powerfull
,
as
neither
pride
,
enuy
,
couetousnesse
,
nor
any
other
euill
lust
or
affection
,
shall
be
able
to
preuaile
,
or
to
breake
out
with
any
contention
.
And
the
reason
&
ground
of
this
is
giuen
,
Iam
.
4.1
.
the
Apostle
there
shewes
by
the
contrary
,
that
where
peace
doth
not
rule
,
there
our
euill
lusts
and
affections
,
breake
out
into
iarres
and
dissentions
,
whence
(
saith
he
)
are
wars
and
contentions
among
you
?
are
they
not
hence
?
euen
of
your
lust
,
that
fight
in
your
members
from
your
lusts
,
preuailing
in
your
hearts
,
and
vsing
your
members
as
weapons
of
discord
and
dissention
?
thereby
implying
that
where
peace
is
wanting
,
or
doth
not
rule
in
mens
harts
there
follow
iarres
,
discords
and
dissentions
.
Teaching
vs
this
duty
.
That
peace
ought
so
to
rule
and
command
our
euill
lusts
,
and
affections
,
as
they
shall
not
be
able
to
fight
in
our
members
,
nor
to
breake
out
into
iars
and
contentions
.
Now
if
this
duty
be
duly
considered
we
shall
finde
that
many
are
much
defectiue
in
it
.
Reproofe
of
such
as
are
defectiue
in
this
duty
.
Doe
not
the
common
brawles
,
and
needelesse
contentions
that
are
amongest
men
,
plainely
shew
it
,
that
peace
is
not
predominant
in
them
?
when
men
are
at
difference
and
contention
one
with
another
,
are
they
not
hardly
drawen
to
peace
or
any
agreement
?
as
the
common
saying
is
,
a
Beare
might
as
easily
bee
drawen
to
the
stake
,
as
many
men
to
vnion
and
good
agreement
,
when
they
are
vrged
vnto
it
,
doth
not
then
their
pride
,
their
enuie
,
or
some
other
euill
lust
or
affection
worke
within
them
,
and
so
farre
preuaile
,
as
they
will
not
bee
perswaded
to
it
?
And
what
is
this
,
but
a
plaine
demonstration
,
that
holy
and
religious
peace
bears
no
rule
in
them
,
but
they
are
ouerruled
by
their
owne
euill
lust
and
affections
,
and
they
fight
in
their
members
.
Well
let
vs
take
notice
of
that
which
is
amisse
in
vs
,
and
learne
to
refraine
it
,
and
neuer
rest
till
we
find
such
a
peace
wrought
in
vs
,
We
must
labour
to
finde
such
a
peace
in
vs
,
as
is
able
to
keepe
vnder
all
our
euill
lusts
and
affections
,
how
we
may
attain
vnto
it
.
as
is
able
to
keepe
vnder
all
our
euill
lusts
and
affections
,
and
to
that
end
carrie
in
thee
a
loue
and
desire
of
peace
,
for
they
that
haue
no
desire
to
it
,
can
neueuer
haue
it
to
rule
in
them
.
And
againe
,
search
thine
owne
heart
,
and
finde
out
that
lust
that
is
the
chiefe
cause
of
contention
in
thee
,
labour
to
dispossesse
thine
heart
of
that
,
and
to
stirre
thee
vp
to
this
,
remember
onely
this
one
thing
.
If
peace
and
good
agreement
with
men
,
rule
not
in
thee
,
certainely
thou
hast
no
true
peace
with
God
,
and
if
thou
haue
a
settled
peace
of
heart
towards
God
,
of
necessity
thou
must
be
at
vnity
and
peace
with
men
,
this
will
euer
follow
on
the
former
.
If
then
thou
desire
assurance
of
thy
peace
with
God
,
labour
thou
to
get
such
a
peace
with
men
,
as
hath
the
command
ouer
all
thy
euill
lusts
and
affections
.
The
Apostle
saith
,
let
the
peace
of
God
rule
in
your
hearts
:
The
proper
seat
of
true
peace
is
the
heart
.
Hence
note
we
further
,
That
the
proper
seat
of
holy
peace
is
the
hart
,
it
is
a
smal
thing
to
haue
peace
in
our
mouthes
and
tongues
,
when
we
haue
warre
in
our
hearts
,
for
so
may
hypocrites
,
as
the
Prophet
complained
,
Ierem
.
9.8
.
yea
,
a
man
may
be
kept
from
discord
and
contention
,
outwardly
by
restraining
grace
,
but
if
peace
rule
in
the
heart
,
that
is
a
worke
of
Gods
Spirit
.
Come
we
to
the
argument
the
Apostle
doth
here
subioin
to
his
exhortation
,
for
the
enforcing
of
it
on
the
Colossians
,
together
with
the
amplification
of
it
in
these
words
(
to
the
which
ye
are
called
in
one
body
)
the
argument
as
wee
may
easily
see
,
is
from
the
condition
of
the
Colossians
,
that
they
were
called
to
peace
as
the
members
of
one
body
,
and
therefore
ought
to
entertaine
it
,
and
to
haue
it
ruling
in
their
hearts
.
The
amplification
is
as
we
shewed
,
by
requiring
of
them
another
duty
seruing
for
the
better
entertainment
and
continuance
of
peace
,
namely
,
that
to
that
end
they
should
be
Amiable
or
gratefull
(
to
the
which
)
that
is
to
say
,
Interpretation
.
to
which
peace
of
God
before
spoken
of
(
yee
are
called
)
that
is
to
say
,
ye
are
bound
by
your
calling
,
as
you
are
Christians
,
and
called
to
the
profession
of
the
Gospell
,
for
when
a
man
is
sayd
to
be
called
to
anie
dutie
,
thereby
is
not
only
signified
that
it
is
lawfull
for
him
to
doe
that
dutie
,
but
that
by
his
calling
hee
is
bound
to
the
performance
and
practise
of
it
(
in
one
body
)
that
is
,
as
the
members
of
one
body
,
being
gathered
and
knit
together
,
by
the
spirit
of
God
,
as
members
of
one
bodie
vnder
one
head
,
Christ
Iesus
(
and
be
ye
amiable
)
that
is
,
according
to
the
true
and
proper
signification
of
the
word
,
be
ye
gratefull
or
thankfull
,
which
is
not
to
bee
vnderstood
(
as
some
would
haue
it
)
with
relation
to
God
,
as
if
the
meaning
were
,
bee
yee
thankefull
to
God
,
for
of
that
the
Apostle
speakes
afterward
verse
17.
and
heere
he
entreats
of
duties
that
passe
from
man
to
man
,
&
are
to
be
performed
of
man
to
man
:
it
is
therfore
to
be
vnderstood
with
relation
to
men
,
be
ye
gratefull
or
thankfull
one
to
another
,
as
well
in
conferring
as
in
requiring
of
benefits
,
thus
then
conceiue
wee
these
words
,
as
if
the
Apostle
had
sayd
.
Let
the
peace
of
God
rule
in
your
hearts
,
for
why
,
it
is
a
duty
you
are
bound
to
,
as
you
are
called
to
bee
true
professours
of
the
Gospell
,
gathered
and
knit
together
by
the
spirit
of
God
,
as
members
into
one
body
,
vnder
one
head
Christ
Iesus
,
and
that
you
may
better
entertaine
and
continue
this
peace
among
you
,
be
ye
gratefull
one
to
another
,
aswell
in
conferring
,
as
in
requiring
of
benefits
.
First
,
we
are
heere
to
marke
that
the
Apostle
doth
vrge
peace
on
the
Colossians
,
&
perswade
them
to
it
,
by
an
argument
taken
from
their
Christian
calling
,
that
they
were
called
to
it
,
in
that
they
were
Christians
,
and
professors
of
the
Gospell
,
and
therefore
ought
to
haue
it
ruling
in
their
hearts
:
whence
we
may
easily
see
.
That
the
remembrance
,
and
confideration
of
our
Christian
calling
and
profession
,
ought
to
sway
and
preuaile
with
vs
,
to
mooue
vs
to
holy
duties
.
This
generally
might
be
stood
on
,
but
wee
haue
often
had
occasion
to
speake
of
it
,
and
therefore
we
will
keepe
to
the
particular
heere
vrged
by
the
Apostle
,
hence
then
we
are
taught
thus
much
.
That
Christians
&
professors
of
the
Gospell
,
are
bound
to
peace
and
good
agreement
one
with
another
,
by
their
calling
&
profession
,
Christians
&
professours
of
the
Gospell
,
are
bound
to
peace
and
go●d
agreement
one
with
another
,
by
their
calling
an
profession
.
our
calling
&
profession
of
the
Gospel
&
Christianity
,
doth
or
should
bind
vs
to
the
peace
of
God
,
an
holy
&
religious
peace
,
is
a
duty
to
which
we
are
called
,
a
duty
that
belongs
to
vs
,
in
respect
of
our
Christian
calling
&
profession
.
For
why
.
True
beleeuing
Christians
&
professors
of
the
gospell
,
are
called
to
be
children
of
God
,
&
hee
is
the
God
of
peace
,
the
author
of
holy
peace
,
not
of
discord
,
they
are
called
the
professors
of
the
Gospell
,
and
that
is
a
word
of
glad
tydings
&
peace
,
yea
,
it
makes
lambs
of
lyons
,
the
Prophet
,
speaking
of
the
fruits
of
the
gospel
,
in
the
kingdom
of
Christ
faith
,
The
wolfe
shall
dwell
with
the
lamb
,
&
the
leopard
shall
ly
with
the
kid
,
&
the
calfe
,
&
the
lyon
,
Isa
.
11.6
.
&
the
fat
beast
together
,
&
a
little
childe
shall
bind
them
,
meaning
that
in
the
kingdom
of
Christ
,
the
gospell
should
make
the
most
mighty
,
fearce
&
cruell
,
euen
as
lyons
and
wolues
,
&
such
like
,
put
off
their
woluish
&
lionlike
nature
becom
mild
,
gentle
&
peaceable
,
yea
,
true
Christians
are
called
by
to
haue
interest
and
title
in
the
couenant
of
grace
which
is
also
a
couenant
of
peace
,
they
are
called
to
haue
peace
with
God
,
and
peace
with
their
owne
conscience
,
&
therfore
without
question
holy
&
religious
peace
with
men
is
a
duty
to
which
they
are
bound
,
&
belonging
to
them
in
respect
of
their
Christian
calling
,
and
this
being
cleere
,
let
vs
think
on
it
,
to
this
purpose
;
is
it
so
,
that
an
holy
&
religious
peace
,
with
men
is
a
duty
that
belongs
to
vs
in
respect
of
Christian
calling
?
certainely
,
then
it
must
needs
follow
that
such
as
are
at
iarre
,
discord
,
and
dissention
with
others
,
offend
against
Christian
calling
,
and
not
only
neglect
the
duty
of
that
calling
,
but
goe
directly
against
it
,
Such
as
are
at
iarre
and
discord
with
others
,
offend
against
Christian
calling
.
☜
and
contrary
to
it
,
and
so
doing
,
their
case
and
condition
is
most
fearefull
;
such
as
do
any
thing
either
without
the
compasse
of
their
particular
and
personall
calling
,
or
against
it
sinne
,
greeuously
,
and
bring
themselues
in
danger
of
all
Gods
iudgements
,
for
men
haue
assurance
of
Gods
protection
,
onely
so
long
as
they
keep
themselues
within
the
wayes
of
their
callings
,
Psal
.
91.11
.
if
they
goe
out
of
them
,
they
bereaue
themselues
of
Gods
protection
,
and
lay
themselues
open
to
all
his
plagues
and
iudgements
;
yea
,
the
text
is
plain
,
Mat
.
24.
that
the
Lord
at
the
day
of
iudgement
will
deale
seuerely
with
such
as
shall
be
found
at
his
comming
,
either
neglecting
the
duties
of
their
callings
,
or
doing
contrary
,
verse
51.
it
is
sayd
,
hee
will
then
cut
off
the
euill
seruant
,
&
giue
him
his
portion
with
hypocrites
,
there
shall
be
weeping
and
gnashing
of
teeth
.
If
this
be
the
case
of
such
,
as
either
neglect
the
duties
of
their
personall
callings
,
or
doe
the
contrary
,
how
fearefull
then
is
the
case
of
such
as
not
onely
neglect
,
but
doe
the
contrary
to
the
duty
of
their
generall
calling
of
Christianity
and
profession
of
the
Gospell
,
which
is
more
excellent
then
all
particular
callings
?
surely
,
wee
must
of
force
confesse
their
case
to
be
most
fearefull
,
art
thou
called
to
peace
with
men
?
is
peace
a
duty
that
belongs
to
thee
,
in
respect
of
thy
Christian
calling
?
doest
thou
not
onely
neglect
that
duty
,
but
practise
the
contrary
?
art
thou
found
at
iarre
,
at
discord
and
dissention
with
others
?
surely
,
then
thou
liest
naked
and
open
to
all
the
fearfull
strokes
of
Gods
punishing
hand
in
this
life
,
and
if
the
Lord
should
take
thee
away
(
as
thou
hast
no
assurance
of
thy
life
,
one
minute
of
an
houre
)
if
the
Lord
should
take
thee
away
in
thy
brawling
and
contention
,
then
woe
to
thee
,
it
had
beene
better
for
thee
thou
hadst
neuer
been
borne
,
without
the
extraordinary
&
vnspeakable
mercy
of
God
,
thy
body
then
fals
to
the
ground
,
but
thy
soule
goes
downe
into
hell
.
Oh
that
such
as
be
at
dissention
and
discord
with
others
,
had
hearts
to
consider
this
,
would
they
then
goe
on
in
their
brawle●
and
contentions
?
would
they
then
carry
themselues
like
lyons
or
beares
,
and
happily
please
themselues
,
in
their
beastlike
nature
&
behauior
?
I
am
perswaded
if
hell
haue
not
taken
full
possession
of
them
,
they
would
not
,
this
day
,
before
to
morrow
,
they
would
seek
to
be
reconciled
,
&
to
haue
peace
with
all
men
,
therfore
consider
it
seriously
.
That
peace
with
men
is
a
duty
of
thy
calling
,
as
thou
art
a
Christian
.
And
if
thou
be
found
in
that
which
is
contrary
●o
it
,
in
discord
and
dissention
,
thy
case
is
most
fearefull
,
&
let
s
vs
all
consider
,
how
vnworthy
and
vnbeseeming
our
high
and
excellent
calling
it
is
to
giue
our selues
to
contention
and
debate
,
let
them
that
are
not
called
to
peace
contend
and
make
debate
,
as
for
vs
the
condition
of
our
calling
will
not
beare
it
,
either
we
must
renounce
contention
,
or
else
disclaime
the
calling
of
Christians
.
Marke
wee
further
,
the
Apostle
saith
,
not
onely
let
the
peace
of
God
rule
in
your
hearts
,
to
which
you
are
called
,
but
hee
addes
further
in
one
bodie
,
more
clearely
expressing
it
,
how
they
were
called
to
peace
(
namely
)
as
the
members
of
one
body
,
the
point
hence
offered
is
this
.
Christians
are
to
haue
&
to
hold
peace
and
good
agreement
one
with
another
,
as
members
of
one
and
the
same
body
.
That
Christians
are
to
haue
and
to
hold
peace
,
concord
and
good
agreement
one
with
another
,
as
members
of
one
and
the
same
bodie
,
for
indeed
they
are
one
bodie
in
Christ
,
and
euerie
one
,
one
anothers
members
,
Rom.
12
5.
We
find
this
duty
propounded
in
these
termes
,
in
many
places
of
Scripture
,
Eph.
4.3
.
the
Apostle
hauing
exhorted
to
keep
the
vnitie
of
the
Spirit
in
the
bond
of
peace
,
he
ads
this
as
one
speciall
reason
and
ground
of
it
,
verse
4.
there
is
one
body
and
one
spirit
,
euen
as
ye
are
called
in
one
hope
of
your
vocation
,
no
doubt
this
duety
is
well
knowen
to
most
men
in
speculation
,
the
Scripture
is
so
plaine
and
plentifull
in
the
manifestation
and
proofe
of
it
:
and
therefore
for
the
vse
of
it
.
Let
it
serue
as
a
ground
of
further
exhortation
to
peace
&
good
agreement
one
with
another
,
The
consideration
of
this
,
that
we
are
members
of
one
body
,
ought
to
bee
most
effectuall
to
moue
vs
to
good
agreement
one
with
another
many
reasons
might
be
brought
to
mooue
vs
heereunto
,
as
our
coniunction
in
one
nature
,
country
,
place
,
habitation
,
law
,
liberty
,
and
religion
,
all
which
are
of
great
waight
,
to
mooue
vs
to
haue
peace
&
good
agreement
,
but
aboue
all
,
this
is
of
greatest
waight
,
&
most
effectuall
,
that
we
are
members
of
one
body
,
for
the
very
light
and
order
of
nature
,
teacheth
the
members
of
the
same
body
,
to
be
at
peace
one
with
another
,
what
member
of
the
body
falleth
out
or
disagreeth
with
another
,
no
man
yet
euer
hated
his
owne
flesh
,
Eph.
5.29
,
we
cannot
giue
instance
or
example
of
any
,
well
in
his
wits
,
that
did
euer
hate
or
hurt
his
owne
body
,
or
that
any
one
member
of
a
mans
body
,
was
at
iarre
and
discord
with
another
:
if
then
the
consideration
of
this
,
that
we
are
members
of
one
and
the
same
body
,
moue
vs
not
to
liue
in
peace
and
good
agreement
,
it
will
conuince
vs
of
sinne
against
the
light
of
nature
,
yea
more
,
euen
of
sin
against
the
light
of
grace
,
in
that
the
holy
Ghost
hath
reuealed
it
to
vs
,
that
we
are
knit
together
by
one
spirit
,
one
faith
,
and
one
hope
of
saluation
,
let
then
the
consideration
of
our
neere
vnion
into
one
body
,
vnder
one
head
,
Christ
Iesus
,
mooue
vs
to
peace
and
good
agreement
,
if
it
do
not
,
surely
it
argues
we
are
none
of
the
members
of
that
body
.
Now
here
a
question
comes
to
be
answered
,
in
that
the
Apostle
saith
,
we
are
called
to
peace
in
one
body
,
as
members
of
one
body
vnder
one
head
,
Christ
Iesus
,
it
may
be
demaunded
whether
wee
may
haue
peace
with
such
as
are
enemies
to
the
Church
,
and
so
(
as
farre
as
we
can
conceiue
)
as
yet
not
members
with
vs
of
the
same
body
,
nor
vnder
the
same
head
Christ
Iesus
,
but
are
vnder
Antichrist
:
this
question
was
in
part
answered
before
,
but
for
more
full
answer
to
it
,
know
we
,
that
there
is
a
twofold
peace
,
a
peace
in
respect
of
ciuill
affaires
,
or
a
peace
in
respect
of
religion
,
the
first
of
these
we
may
haue
with
the
enimies
of
the
Church
,
yea
,
in
respect
of
ciuill
busines
,
we
may
make
a
league
or
couenant
of
peace
with
them
,
as
Abraham
did
with
Abimelech
,
Gen.
21.32
.
Isaac
with
Abimelech
,
Gen.
29.31
.
but
in
respect
of
religion
,
we
may
not
make
peace
with
the
enemies
of
the
Church
,
for
that
were
to
ioine
light
and
darknes
,
truth
&
falshood
,
which
can
neuer
stand
together
.
Come
we
to
the
last
thing
here
required
of
the
Colossians
(
and
be
ye
amiable
)
I
wil
not
handle
this
as
a
duty
standing
by
it selfe
,
but
as
here
it
stands
in
relation
to
peace
,
being
here
required
by
the
Apostle
,
as
a
means
of
better
entertainment
&
continuance
of
peace
,
&
so
the
point
hence
offred
,
is
this
.
That
an
effectuall
meanes
,
either
to
procure
and
purchase
peace
and
concord
,
An
effectuall
meanes
either
to
procure
peace
,
where
it
is
not
,
or
to
continue
it
where
it
is
,
is
gratifying
one
another
by
mutuall
benefit
.
where
it
it
is
not
,
or
to
continue
it
where
it
is
,
is
gratifying
,
and
pleasuring
one
another
by
mutuall
benefits
,
by
conferring
and
requiting
of
benefits
.
This
will
best
appeare
by
particulars
,
as
it
is
a
notable
meanes
either
to
procure
or
to
continue
peace
by
sending
gifts
&
presents
one
to
another
,
they
commonly
preuaile
whersoeuer
,
or
which
way
soeuer
they
go
.
A
singular
example
we
haue
in
the
gifts
and
presents
that
Iacob
sent
to
Esau
,
he
saith
,
he
sent
thē
,
that
he
might
find
fauor
in
his
sight
for
the
procuring
of
peace
,
&
agreement
between
them
,
as
gifts
of
pacification
,
&
the
Lord
gaue
a
blessing
to
that
end
;
so
likewise
lending
one
another
mony
,
houshold
stuffe
,
and
things
needfull
,
accompanying
each
other
in
our
iournies
,
as
the
Elders
of
Ephesus
did
Paul
to
the
ship
,
Our
mony
&
other
outward
good
things
are
not
onely
to
be
put
to
necessary
vses
,
but
also
to
be
vsed
for
procurement
and
continuance
of
peace
and
good
agreement
with
one
another
.
Act.
20.30
.
inuiting
one
another
to
our
tables
and
such
like
,
are
notable
meanes
,
both
to
procure
&
to
continue
peace
and
good
agrement
,
we
read
Iude
Epist.
verse
12.
that
Christians
in
the
Apostles
daies
,
had
their
loue
feasts
,
which
were
for
the
test●fying
and
continuance
of
their
loue
and
vnity
.
The
vse
of
this
,
teacheth
vs
not
only
the
lawfulnes
of
these
things
,
that
we
may
lawfully
send
presents
one
to
another
,
but
it
teacheth
an
excellent
vse
that
is
to
be
made
of
our
mony
,
&
other
such
things
,
that
they
are
giuen
vs
,
not
only
for
our
necessity
,
&
to
prouide
vs
food
,
or
to
shew
our
liberality
but
also
to
win
&
keep
the
good
affection
of
our
brethren
,
&
for
procuring
continuance
of
peace
&
concord
with
thē
and
let
vs
look
that
among
other
vses
,
we
make
this
one
principal
vse
of
our
riches
,
&
outward
good
things
,
&
abilities
;
worldly
goods
commonly
part
friends
,
as
they
did
Iacob
&
Laban
,
Ge
.
31.
thorow
our
corruption
they
are
means
of
strife
and
disagreement
,
and
the
very
matter
of
the
greatest
cotention
;
but
they
that
so
vse
them
(
as
one
saith
well
)
the
time
will
come
when
they
shall
wish
,
they
had
neuer
gone
further
then
the
shouell
,
or
spade
.
We
must
so
vse
them
,
as
they
may
bee
meanes
of
peace
and
concord
,
and
then
,
no
doubt
,
we
shall
find
the
blessing
of
God
vpon
them
,
and
comfort
in
the
vse
of
them
,
when
wee
stand
in
most
need
of
comfort
.
VER
16.
Let
the
word
of
Christ
dwell
in
you
plenteously
in
all
wisdome
,
teaching
and
admonishing
your
owne
selues
,
in
Psalmes
,
and
Hymnes
of
spirituall
songs
,
singing
with
a
grace
in
your
hearts
to
the
Lord
.
The
Apostle
from
verse
,
5.
of
this
Chapter
to
this
16.
verse
hath
exhorted
the
Colossians
,
both
to
the
mortifying
,
and
putting
away
of
such
vices
and
sinnes
,
as
are
forbidden
in
the
second
Table
of
the
Commandements
and
to
the
putting
on
,
and
taking
to
themselues
such
vertues
as
are
there
required
:
and
hauing
ended
that
his
exhortation
;
In
this
16.
verse
,
and
in
this
17.
vers
.
following
,
he
exhorts
them
to
the
duties
of
the
first
Table
,
as
to
diligent
study
of
the
word
of
God
,
to
inuocation
,
and
calling
on
God
in
the
name
of
Christ
,
and
to
thankesgiuing
.
This
verse
for
the
dependance
of
it
,
hath
reference
and
respect
to
matter
foregoing
,
on
this
manner
.
The
Apostle
hauing
exhorted
the
Colossians
plentifully
to
sanctification
,
aswell
in
putting
off
the
old
man
with
his
workes
,
as
in
putting
on
the
newe
man
with
his
parts
.
To
the
end
they
might
do
these
things
,
in
this
vers
.
he
exhorts
them
to
a
familiar
acquaintance
of
the
word
of
God
.
That
,
to
that
end
they
should
haue
the
word
of
God
as
a
domesticke
,
as
a
dweller
with
them
,
and
familiar
vnto
them
.
In
this
verse
considered
by
it selfe
,
we
haue
these
things
laid
before
vs.
First
,
the
Apostle
doth
exhort
the
Colossians
,
that
the
word
of
Christ
should
be
a
dweller
among
them
.
And
that
he
doth
further
amplifie
both
by
the
measure
of
the
word
,
that
ought
to
dwell
with
them
,
indefinitely
propounded
,
that
it
ought
to
be
a
plentifull
measure
.
And
also
by
the
manner
of
the
dwelling
of
it
,
that
it
dwell
with
them
in
all
wisdome
,
Let
the
the
word
of
Christ
dwell
in
you
plentifully
in
all
wisdome
.
After
this
,
the
Apostle
doth
presse
vpon
the
Colossians
the
vse
of
the
word
of
Christ
dwelling
among
them
,
that
they
ought
to
make
a
double
vse
of
it
,
euen
thereby
to
teach
,
and
to
admonish
,
both
themselues
and
others
:
teaching
and
admonishing
your
owne
selues
.
And
he
expresseth
some
particulars
wherein
they
should
teach
and
admonish
themselues
,
and
others
,
(
namely
)
in
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
.
Wherein
is
also
implied
,
how
farre
foorth
the
word
of
Christ
should
bee
familiar
to
them
,
(
namely
)
so
farre
foorth
as
it
should
serue
for
the
matter
of
their
mirth
,
that
when
they
had
occasion
to
reioice
,
they
should
be
able
to
sing
out
of
the
word
of
God
,
Psalmes
,
and
hymnes
,
and
spirituall
songs
,
and
hauing
made
mention
of
Psalmes
,
and
hymnes
,
and
spirituall
songs
,
the
matter
of
their
mirth
.
Hee
setteth
downe
further
the
manner
how
they
should
vse
them
,
as
that
for
the
generall
,
they
should
sing
them
,
and
in
speciall
,
with
grace
in
their
hearts
,
and
to
the
Lord
,
Singing
with
a
grace
in
your
hearts
to
the
Lord
.
So
then
the
summe
of
this
verse
is
,
The
argument
of
the
verse
.
An
exhortation
to
the
Colossians
,
to
haue
a
plentifull
measure
of
the
word
of
Christ
,
familiar
to
them
,
and
so
as
they
should
bee
able
wisely
to
vse
it
for
the
instruction
and
admonition
of
themselues
and
others
;
yea
,
to
make
vse
of
it
in
their
mirth
shewing
foorth
their
mirth
in
singing
after
an
holy
manner
,
in
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
singing
with
a
grace
in
their
hearts
to
the
Lord
.
Come
we
to
the
words
of
this
verse
,
and
first
of
these
words
(
Let
the
words
of
Christ
dwell
in
you
plenteously
in
all
wisdome
.
)
The
word
of
Christ
doth
in
speciall
signifie
the
Gospel
,
the
doctrine
of
grace
and
reconciliation
with
God
in
,
and
thorow
Christ
.
But
heere
it
is
to
be
taken
in
a
larger
sense
and
signification
,
euen
for
the
whole
written
word
of
God
,
Interpretation
.
that
being
giuen
by
inspiration
of
God
,
2
Tim
.
3.16
.
and
profitable
to
the
vses
heere
limited
,
and
specified
,
to
teach
and
to
admonish
.
Now
the
whole
Scripture
is
called
the
word
of
Christ
,
both
because
he
is
the
author
of
it
,
for
hee
it
was
that
spake
by
Moses
,
and
the
Prophets
,
it
was
the
Lord
Christ
that
sent
Isaiah
the
Prophet
,
as
may
plainly
appeare
by
conference
of
Isaiah
,
6.9.10
.
and
Ioh
.
12.40.41
.
and
so
he
sent
other
Prophets
successiuely
time
after
time
:
and
because
he
is
the
matter
and
ende
of
the
whole
Scripture
,
Iohn
5.46
.
Moses
wrot
of
him
,
as
Gen.
3.15
.
and
in
the
ceremony
of
the
Paschall
Lambe
,
in
the
type
of
the
Tabernacle
,
the
Arke
,
all
Sacrifices
,
the
brasen
Serpent
;
yea
,
the
whole
Scripture
propounds
Christ
to
vs
the
onely
mediator
and
Sauiour
,
and
to
him
is
the
whole
Scripture
referred
as
the
end
of
it
,
Rom.
10.4
.
He
is
the
end
of
the
Law
,
&c.
And
againe
,
Gal.
3.24
.
The
Law
was
our
Scholemaster
to
bring
vs
to
Christ
,
and
doth
leade
vs
to
Christ
;
and
for
these
reasons
is
it
that
the
whole
Scripture
is
called
the
word
of
Christ
,
(
dwell
)
the
word
heere
translated
(
dwell
)
properly
signifies
to
inhabite
,
or
dwell
as
a
domesticke
,
as
one
of
the
same
house
,
;
it
is
a
Metaphor
taken
from
such
as
dwell
vnder
one
and
the
same
roofe
with
vs
,
who
who
are
best
knowne
to
vs
,
and
most
familiar
with
vs
,
and
the
Apostles
meaning
is
,
that
the
word
of
God
should
bee
as
well
knowne
and
familiar
to
vs
,
as
he
or
shee
that
dwels
with
vs
in
one
and
the
same
house
,
(
in
you
)
that
is
,
amongst
you
;
let
it
dwell
amongst
you
,
and
bee
familiar
to
you
,
(
plenteously
)
that
is
,
in
aboundance
and
great
measure
,
(
in
all
wisdome
)
that
is
,
in
true
and
sound
wisdome
;
it
is
vsuall
in
Scripture
to
put
the
note
of
vniuersalitie
(
all
)
to
signifie
excellency
,
perfection
,
truth
,
and
soundnesse
.
And
the
wisdome
heere
spoken
of
,
is
not
the
wisdome
of
the
word
it selfe
,
but
the
wisdome
that
ought
to
bee
in
them
,
to
whom
the
word
is
familiar
;
and
the
Apostles
meaning
is
,
that
they
should
be
wise
in
the
vnderstanding
and
vse
of
the
word
,
being
familiar
to
them
,
that
they
should
wisely
vnderstand
it
,
and
wisely
vse
it
.
Thus
then
wee
are
to
conceiue
these
wordes
,
as
if
the
Apostle
had
said
.
Let
a
plentifull
measure
of
the
written
word
of
God
be
as
familiar
,
Meaning
of
the
text
.
and
well
knowne
to
you
,
as
a
dweller
with
you
in
one
and
the
same
house
,
so
as
in
true
wisdome
you
both
vnderstand
it
,
and
vse
it
.
Obseru
.
Wee
are
heere
to
marke
first
of
all
,
that
the
Apostle
hauing
exhorted
the
Colossians
,
to
the
mortification
,
and
to
the
putting
away
of
sundrie
vices
,
Vers
.
5.
as
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
Idolatry
,
and
to
the
putting
on
and
practise
of
many
vertues
,
as
tender
mercy
,
kindnesse
humblenesse
of
minde
,
Vers
.
12.13.14.15
meekenesse
,
long
suffering
,
forbearing
one
another
,
and
forgiuing
one
another
,
and
aboue
all
,
loue
,
which
is
the
bond
of
perfection
and
peace
.
He
now
comes
to
exhort
them
to
haue
the
word
of
God
familiar
to
them
,
as
a
meanes
to
make
them
able
to
practise
that
,
to
which
he
hath
hitherto
exhorted
.
And
hence
we
may
take
this
conclusion
.
That
the
onely
effectual
meanes
seruing
for
the
mortification
and
putting
away
of
sinne
,
and
for
the
putting
on
,
The
onely
effectual
means
seruing
for
the
mortification
of
sinne
,
and
for
the
putting
on
and
practise
of
vertue
,
is
the
word
of
God
.
and
practise
of
vertue
,
is
the
word
of
God
,
no
other
thing
is
able
to
make
vs
truely
to
abstaine
from
sinne
,
and
to
practise
vertue
,
but
onely
the
word
of
God
.
Morall
precepts
of
Philosophers
and
wise
men
,
a
good
name
,
good
company
,
good
education
,
good
examples
,
and
such
like
,
though
they
be
excellent
things
,
and
of
excellent
vse
,
yet
they
are
not
able
to
doe
this
,
to
make
vs
truly
to
mortifie
sinne
,
and
put
on
,
and
practise
vertue
,
onlie
the
word
of
God
is
able
to
doe
that
.
And
hence
it
is
,
that
our
Sauiour
praying
for
his
Apostles
,
and
all
other
that
should
beleeue
in
him
,
thorow
their
teaching
:
hee
saith
,
Ioh
.
17.17
.
Sanctifie
them
with
the
truth
,
thy
word
is
truth
.
And
Ioh
.
15.3
.
Yee
are
cleane
(
saith
hee
)
thorow
the
word
which
I
haue
spoken
vnto
you
.
Psalm
.
119.9
.
Dauid
hauing
propounded
the
question
;
wherewithal
shal
a
young
man
redresse
his
way
,
as
if
hee
had
said
,
wherewith
shall
a
man
most
vnbrideled
,
vntamed
,
and
vnreformed
,
come
to
be
bridled
,
tamed
,
and
reformed
:
hee
presently
answers
himselfe
,
euen
by
no
other
thing
,
but
by
the
word
of
God
,
which
is
a
plaine
proofe
of
this
point
,
that
the
word
of
God
is
the
onely
powerfull
meanes
that
serues
for
the
purging
out
,
and
putting
away
of
sinne
,
and
for
the
putting
on
and
practise
of
vertue
.
The
reasons
of
this
are
plaine
.
First
,
onely
the
word
of
God
pierceth
into
the
hearts
of
men
,
from
whence
all
actions
good
and
bad
proceede
,
Heb
.
4.12
.
Secondly
,
nothing
is
able
to
make
that
which
is
spoken
to
vs
effectuall
,
but
the
Spirit
of
God
,
and
the
Spirit
of
God
worketh
by
the
word
,
and
therefore
it
s
the
word
of
God
,
that
is
onely
an
effectuall
meanes
of
the
mortification
of
sinne
,
and
of
the
putting
on
and
practise
of
holinesse
.
Hence
it
appeares
plainely
,
wee
may
easily
see
it
,
that
the
Papists
are
no
such
friends
to
good
workes
as
they
would
make
the
world
beleeue
,
The
Papists
are
no
such
friends
to
good
works
as
they
would
make
men
beleeue
.
they
pretend
that
they
are
most
zealous
of
good
works
,
and
such
friends
to
holinesse
of
life
,
as
none
are
like
them
,
and
they
cry
out
against
vs
as
enemies
of
good
workes
;
but
indeed
,
if
we
duely
consider
the
matter
,
we
shall
finde
none
greater
enemies
to
good
works
,
and
true
holines
then
they
,
insomuch
as
they
take
order
that
there
may
bee
no
familiarity
or
acquaintance
betwixt
the
people
,
and
the
word
of
God
;
for
they
straitly
forbid
the
people
to
read
the
word
of
God
,
or
to
haue
it
in
their
mother
tongue
:
it
is
the
word
of
God
that
is
the
onely
effectuall
meanes
to
worke
true
mortification
and
holinesse
,
and
will
they
barre
the
people
from
that
,
and
yet
pretend
that
they
are
the
onely
friends
and
fauourers
of
good
workes
?
Is
any
so
simple
that
sees
not
their
deceit
?
And
who
cannot
easily
discerne
,
that
their
practise
is
in
flat
opposition
,
and
contrariety
to
their
word
?
I
leaue
them
,
and
for
vse
of
the
point
to
our selues
.
Is
it
so
,
that
the
word
of
God
is
the
onely
effectuall
meanes
to
worke
true
mortification
and
holinesse
of
life
?
If
a
man
would
be
sure
that
he
is
truly
mortified
,
and
made
trulie
holy
,
hee
must
looke
that
the
word
of
God
hath
wrought
it
in
him
.
Then
if
thou
desire
to
haue
sinne
truely
mortified
in
thee
,
and
to
be
renued
,
and
to
bee
made
truely
holy
(
without
which
,
thou
shalt
neuer
see
God
to
thy
comfort
)
neuer
rest
till
thou
bee
sure
that
the
word
of
God
hath
wrought
in
thee
a
mortification
of
thy
sinne
,
and
a
measure
of
holinesse
;
thou
maist
come
to
haue
a
shew
of
mortification
,
and
holinesse
,
by
other
meanes
,
but
true
mortification
and
holinesse
is
onely
wrought
in
thee
by
the
word
of
God
;
and
therefore
neuer
rest
till
thou
finde
that
the
word
of
God
hath
beene
powerfull
in
thee
to
that
purpose
.
Happily
thou
wilt
say
,
how
shall
I
know
that
the
word
of
God
,
hath
been
thus
powerfull
in
me
to
the
mortification
of
my
sinne
,
and
to
worke
holinesse
in
me
?
I
abstaine
from
sinnes
,
yea
,
I
can
name
particular
sinnes
to
which
heretofore
I
haue
yeelded
,
but
now
I
abstaine
from
them
,
am
not
I
then
mortified
?
Answer
:
Thou
shalt
know
it
,
especially
by
two
things
:
First
,
if
thou
camest
to
the
sight
of
thy
sinnes
by
the
Law
of
God
,
Rom.
3.20
.
By
the
the
Law
commeth
the
knowledge
of
sinne
.
And
Secondly
,
by
the
affection
both
to
the
Lawe
,
and
to
thy
sinne
,
if
thou
loue
the
Law
of
God
,
euen
because
it
discouereth
thy
sinne
,
and
the
more
it
discouereth
thy
sinne
,
the
more
thou
louest
it
,
as
Dauid
did
,
Psalm
.
119.143
.
And
if
thou
hate
thy
sinne
principally
,
because
God
hates
and
forbids
it
,
and
not
in
any
sinister
respect
.
These
are
sure
notes
that
the
word
of
God
hath
beene
effectuall
to
worke
in
thee
a
mortification
of
thy
sinne
,
and
neuer
rest
till
thou
finde
these
things
in
thy selfe
.
The
next
thing
wee
haue
to
marke
is
,
that
the
Apostle
calles
the
written
word
of
God
,
the
word
of
Christ
)
Let
the
word
of
Christ
dwell
in
you
plenteously
,
&c.
Hence
it
is
plaine
that
Christ
speakes
to
vs
in
the
written
word
;
yea
,
Christ
speakes
to
vs
in
any
doctrine
,
Christ
speakes
to
vs
in
the
written
word
of
God
,
and
in
euery
doctrine
there
expressed
,
or
there
gathered
by
necessarie
consequent
.
either
plainely
expressed
in
the
written
word
of
God
,
or
thence
gathered
by
necessary
and
good
consequent
,
that
doctrin
so
expressed
,
or
so
gathered
,
is
the
word
of
Christ
;
our
Sauiour
saith
,
Luke
10.16
.
to
the
70.
Disciples
,
hee
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
.
The
meaning
is
not
;
Whosoeuer
heareth
man
called
to
teach
,
heares
me
simply
,
whatsoeuer
he
teacheth
,
but
so
long
as
man
teacheth
Gods
word
.
And
that
appeares
planely
,
Iohn
14.26
.
Where
Christ
promiseth
,
that
his
Spirit
shold
suggest
,
and
bring
all
things
to
the
mindes
of
hi●
Disciples
,
and
their
followers
;
and
he
addes
,
which
he
had
told
and
taught
them
,
and
not
any
new
doctrine
and
reuelations
.
So
long
then
as
the
Doctrine
is
either
plainely
expressed
in
the
written
word
of
God
,
or
thence
gathered
by
good
and
necessarie
consequent
,
it
is
the
word
of
Christ
,
and
so
to
be
heard
and
receiued
of
vs
as
the
word
of
Iesus
Christ
.
This
I
note
to
shew
the
vanity
of
some
phantasticke
spirits
,
who
bragge
much
of
illumination
of
the
Spirit
,
and
depend
on
their
reuelations
,
beside
the
written
word
of
God
,
The
vanity
of
such
as
rest
vpon
reuelations
,
besides
the
written
word
of
God
,
discouered
.
thou
must
know
,
whosoueuer
thou
art
,
that
thy
reuelation
besides
the
written
word
of
God
,
is
not
the
teaching
of
Christ
,
nor
suggested
by
his
spirit
,
but
by
the
spirit
of
error
,
euen
of
the
Deuill
,
and
the
word
and
doctrine
of
Christ
,
is
the
doctrine
,
either
expressed
,
or
agreeable
to
the
written
word
of
God
.
It
is
worth
our
marking
,
that
the
Apostle
calles
his
preaching
,
the
ministration
of
the
Spirit
,
2.
Cor
.
3.8
.
to
teach
vs
,
that
the
word
and
Spirit
euer
goe
together
,
the
Spirit
shineth
in
the
word
,
and
the
word
is
powerfull
by
the
Spirit
,
and
wee
must
be
taught
of
God
,
but
it
must
bee
by
the
word
,
and
therefore
deceiue
not
thy selfe
by
any
new
vision
or
reuelation
,
besides
the
written
word
of
God
.
Marke
we
further
,
the
Apostle
exhortes
that
the
word
of
God
should
be
as
one
dwelling
with
vs
vnder
the
same
roofe
,
as
familiar
to
vs
,
as
a
home-dweller
.
Hence
ariseth
this
duty
.
That
the
word
of
God
must
not
onely
bee
knowne
to
vs
abroad
,
We
must
bee
as
well
acquainted
with
the
word
of
God
,
as
with
an
home-dweller
.
as
one
that
we
meete
sometimes
in
publike
,
but
as
one
of
our
owne
house
;
we
must
bee
as
well
acquainted
with
the
word
of
God
,
as
with
one
that
doth
dwell
,
and
conuerse
with
vs
euery
day
,
and
lodge
with
vs
euery
night
,
that
as
wee
knowe
one
with
whom
wee
are
familiarly
acquainted
,
not
only
by
face
,
and
can
call
him
by
his
name
,
but
we
know
him
inwardly
,
and
wee
are
acquainted
with
his
nature
and
disposition
,
and
with
the
very
purpose
of
his
heart
,
so
wee
must
bee
acquainted
with
the
word
of
God
.
Not
onely
knowing
the
face
and
sentence
of
the
Scripture
,
but
the
inward
purpose
and
meaning
of
the
holy
Ghost
in
it
,
especially
in
the
plaine
places
of
it
,
and
such
as
containe
things
needefull
to
bee
knowen
to
saluation
,
Pro
.
7.3
.
Salomon
exhorts
vs
to
bind
the
instructions
of
wisdome
and
her
commandements
,
vpon
our
fingers
,
and
write
them
vpon
the
table
of
our
hearts
,
to
haue
them
euen
at
our
fingers
ends
,
and
verse
4.
say
vnto
wisedome
,
thou
art
my
sister
,
and
call
vnderstanding
thy
kinswoman
,
bee
as
familiar
with
the
wisedome
of
God
reuealed
in
his
word
,
as
with
thine
owne
sister
,
2.
Tim
.
3.15
.
Paul
saith
,
Timothy
knew
the
holy
scriptures
of
a
childe
,
and
therefore
doubtlesse
they
were
very
familiar
to
him
.
And
must
the
word
of
God
be
thus
familiar
to
vs
,
euen
as
one
of
our
owne
house
.
The
Papists
deale
iniuriously
with
their
people
,
in
forbidding
them
to
looke
into
the
word
of
God
.
How
iniuriously
then
deale
the
Papists
in
not
suffring
their
people
to
haue
an
insight
into
it
?
they
say
,
the
people
are
not
without
speciall
licence
to
looke
into
the
word
of
God
,
but
they
must
receiue
all
things
from
their
teachers
on
their
bare
wordes
,
not
reasoning
or
asking
any
question
more
then
the
horse
asketh
his
rider
why
he
turnes
him
this
way
or
that
way
,
but
simplie
obeying
.
Now
what
is
this
,
but
directly
to
crosse
and
contradict
the
spirit
of
God
?
but
they
obiect
the
reading
of
the
Scripture
by
the
common
people
,
is
many
times
hurtfull
,
they
peruert
it
,
and
thence
come
errours
and
dangerous
opinions
?
a
poore
silly
shift
.
Some
thorow
their
owne
corruption
abuse
the
reading
of
the
Scripture
,
shall
wee
therefore
take
away
the
right
vse
of
it
?
the
worde
preached
,
by
mans
corruption
,
to
some
is
an
occasion
of
deeper
damnation
,
shall
wee
therefore
condemne
or
take
away
the
preaching
of
the
word
?
That
is
a
deceitfull
kinde
of
reasoning
.
Let
vs
further
apply
the
duty
to
our selues
,
is
it
so
,
that
the
word
of
God
must
bee
as
familiar
to
vs
,
Reproofe
of
them
to
whom
the
word
of
God
is
a
stranger
.
as
one
of
our
owne
house
?
then
thousands
in
the
world
,
come
within
compasse
of
iust
reproofe
,
are
there
not
thousands
to
whom
the
word
of
God
,
is
as
a
stranger
?
they
know
no
more
the
voyce
annd
face
of
it
,
then
of
any
they
neuer
saw
before
,
they
are
ignorant
not
onely
of
the
sentences
of
Scripture
,
but
euen
of
the
examples
of
it
,
which
of
all
things
are
most
easie
,
yea
,
of
the
principal
and
fundamentall
poynts
taught
in
each
booke
,
a
fault
that
cannot
sufficiently
bee
taxed
especially
in
these
dayes
,
and
let
ignorant
persons
take
knowledge
of
it
,
and
learne
to
reforme
it
,
and
neuer
rest
thou
till
thou
bee
familiarly
acquainted
with
the
word
of
God
,
and
to
that
end
bee
diligent
in
hearing
,
reading
and
meditating
in
the
word
of
God
,
and
ioyne
thereunto
conference
and
prayer
,
content
not
thy selfe
to
meete
with
the
word
in
publike
,
but
bee
acquainted
with
it
at
home
,
turne
ouer
the
leaues
of
the
booke
of
God
in
thine
owne
house
,
yea
,
take
away
sometime
from
the
workes
of
thy
calling
to
bestow
in
reading
of
the
Scripture
.
I
cannot
read
.
Then
get
others
that
can
,
to
reade
to
thee
,
and
with
greater
diligence
attend
to
it
.
Motiues
to
stir
vs
to
vp
a
diligent
reading
and
attending
to
the
word
of
God
.
And
to
stirre
thee
vp
to
this
duety
,
consider
onely
these
two
things
.
First
,
there
is
no
true
comfort
to
bee
found
in
anything
in
time
of
trouble
,
but
in
the
word
of
God
,
Psalme
the
119.
and
50.
Dauid
sayth
.
it
was
his
comfort
in
trouble
,
if
men
in
trouble
bee
not
able
to
comfort
themselues
out
of
the
worde
of
God
,
either
they
wring
their
handes
,
teare
their
haire
and
despaire
,
or
else
they
doe
vse
some
vnlawfull
meanes
,
for
indeede
if
men
knowe
not
God
in
his
worde
,
they
knowe
not
his
mercy
,
truth
,
loue
,
and
goodnesse
,
and
what
comfort
can
they
then
finde
in
their
troubles
?
Againe
,
consider
that
prayer
brings
a
feeling
,
and
the
sacraments
a
confirming
onely
of
that
comfort
thou
hast
in
the
worde
,
if
thou
haue
no
comfort
in
the
word
prayer
brings
no
feeling
,
nor
the
sacraments
a
confirmation
,
of
any
thing
but
iudgement
and
damnation
,
yea
,
know
it
for
a
truth
,
the
Apostle
hath
sayd
it
,
Rom.
the
2.
&
16.
thou
shalt
one
day
be
iudged
by
the
word
,
and
if
the
word
of
Christ
acquite
thee
,
Christ
will
acquite
thee
,
and
if
his
worde
condemne
thee
,
certainely
thou
shalt
neuer
be
saued
,
And
therefore
thinke
on
these
things
,
if
thou
desire
to
find
comfort
in
thy
trouble
,
if
thou
wouldest
haue
prayer
bring
feeling
,
and
the
sacraments
a
confirming
of
comfort
to
thee
,
and
if
thou
wouldest
stand
before
the
iudgement
seat
of
Christ
,
at
his
comming
,
with
comfort
,
then
make
the
word
of
God
thy
friend
and
familiar
.
True
friends
will
draw
neere
to
comfort
vs
in
distresse
,
when
strangers
will
flie
from
vs
,
and
if
the
worde
bee
a
stranger
to
thee
,
and
thou
to
it
,
what
shall
bee
able
to
comfort
thee
?
surely
nothing
,
and
therefore
neuer
rest
till
thou
bee
familiarly
acquainted
with
the
word
of
God
,
post
it
not
from
thee
to
schollers
and
Diuines
,
no
,
no
,
if
thou
look
for
comfort
in
life
,
in
death
,
in
the
day
of
iudgment
:
labour
thou
in
plentifull
measure
to
be
acquainted
with
the
word
of
God
.
And
touching
the
measure
of
the
word
that
ought
to
be
familiar
to
vs
expressed
in
the
word
(
plenteously
)
only
note
we
thus
much
,
our
Apostle
saith
not
,
let
the
word
of
Christ
dwell
fully
or
wholly
,
neither
yet
let
a
such
a
portion
,
such
a
quantity
or
measure
of
the
word
dwell
with
you
,
and
no
more
,
but
he
speakes
indefinitely
,
and
saith
,
let
the
word
of
Christ
dwel
in
you
plenteously
,
be
familiarly
acquainted
with
a
plenteous
measure
of
the
word
of
Christ
not
expressing
how
much
.
Heereby
teaching
vs.
That
howsoeuer
wee
cannot
come
to
a
familiar
acquaintance
with
the
whole
word
of
God
,
that
is
not
possible
in
the
time
of
this
life
,
neither
are
wee
bound
vpon
hazard
of
saluation
to
vnderstand
the
sence
of
euery
place
of
Scripture
)
yet
are
wee
not
to
content
our selues
with
a
limited
portion
,
or
with
a
stinted
measure
of
knowledge
in
Gods
booke
,
Though
we
cannot
be
familiarly
acquainted
with
the
whole
word
of
God
yet
we
must
not
content
our selues
with
a
stinted
measure
of
knowledge
in
Gods
booke
.
and
thinke
that
when
wee
haue
gotten
so
much
knowledge
in
the
word
,
wee
haue
then
enough
and
then
set
downe
our
rest
,
no
,
we
must
labour
by
diligent
reading
,
hearing
,
and
other
good
meanes
,
to
come
to
as
much
knowledge
in
Gods
booke
as
possibly
wee
can
,
the
more
holy
knowledge
wee
haue
in
that
,
the
more
shall
we
see
and
know
Gods
loue
to
vs
,
and
the
more
shall
our
hearts
be
enflamed
with
true
loue
to
God
againe
,
We
must
goe
on
from
one
measure
of
knowledge
to
another
.
and
the
better
stored
with
other
sanctifying
graces
of
the
spirit
,
yea
,
the
more
and
greater
will
be
our
comfort
in
any
time
of
need
.
The
next
thing
that
comes
to
bee
considered
,
is
the
manner
how
wee
are
to
bee
familiarly
acquainted
with
a
plenteous
measure
of
the
worde
of
God
,
namely
in
(
all
wisdome
)
(
that
is
)
so
as
in
true
wisedome
,
we
both
vnderstand
it
,
and
vse
it
.
Where
first
note
we
.
That
we
may
come
to
vnderstand
the
word
of
God
,
euen
truely
and
wisely
to
vnderstand
it
,
Wee
may
come
to
a
true
and
wise
vnderstanding
of
the
word
of
God
.
else
this
exhortation
of
the
Apostle
had
beene
vaine
.
Indeede
the
worde
beeing
a
lanthorne
to
our
feete
,
and
a
light
vnto
our
pathes
,
Psalme
119.105
.
and
speaking
to
vs
as
to
children
,
Hebr
.
12.5
,
that
is
easily
plainly
and
familiarly
,
wee
may
doubtlesse
come
to
the
vnderstanding
of
it
,
yea
,
the
simplest
man
or
woman
may
come
to
bee
instructed
out
of
the
word
of
God
in
all
poynts
of
faith
and
manners
needefull
to
bee
knowen
to
his
or
her
owne
saluation
Psame
19.7
.
the
testimonies
of
the
Lord
is
sure
,
and
giueth
wisdome
vnto
the
simple
,
&
Psal
.
119
,
130
the
entrance
into
thy
words
,
sheweth
light
,
&
giues
understanding
to
the
simple
,
for
howsoeuer
it
cannot
be
denied
,
but
there
are
many
things
in
Scripture
hard
to
bee
vnderstood
,
yet
whatsoeuer
is
necessary
to
bee
knowen
is
plainely
set
foorth
in
the
Scripture
,
and
easie
to
bee
vnderstood
of
such
as
with
care
and
conscience
vse
the
meanes
.
The
Papists
lay
an
hardnes
and
obscurity
on
the
Scripture
,
Confutation
of
the
Papists
,
laying
an
hardnesse
and
obscurity
on
the
Scripture
.
and
hold
that
the
Scripture
,
in
what
language
soeuer
,
is
obscure
and
hard
to
bee
vnderstood
,
not
onely
of
the
vnlearned
,
but
of
the
learned
also
,
and
that
they
knowe
not
when
they
haue
the
right
vnderstanding
of
it
,
which
indeede
is
a
most
iniurious
,
and
an
vnthankefull
conceit
towards
God
himselfe
,
hath
the
Lord
giuen
vs
his
written
word
,
wrapped
vppe
in
such
cloudes
of
obscurity
,
and
such
doubtfull
speech
,
as
it
is
not
possible
to
know
when
we
haue
the
true
sence
of
it
?
no
,
no
,
there
is
no
such
matter
and
it
is
a
most
wicked
thing
so
to
imagine
,
it
had
beene
farre
better
then
,
that
no
Scripture
had
beene
written
at
all
.
There
is
no
doubt
,
but
the
Lord
purposing
to
reueale
his
will
to
man
by
the
Scripture
,
hath
caused
them
to
bee
written
in
such
sort
,
as
man
may
without
any
iust
cause
of
doubting
vnderstand
them
aright
,
at
least
so
much
of
them
as
is
needfull
to
be
knowen
to
saluation
,
that
being
the
very
end
on
Gods
part
,
in
writing
of
them
as
appears
plainly
,
Ioh
.
20.31
.
These
things
are
written
that
ye
might
beleeue
,
that
Iesus
is
the
Christ
the
SON
of
GOD
,
and
that
in
beleeuing
yee
might
haue
life
.
Now
the
duty
which
these
words
(
in
all
wisedome
)
doe
charge
vpon
vs
,
is
this
.
We
must
looke
that
our
familiar
acquaintance
with
a
plentifull
measure
of
the
word
,
be
in
true
and
sound
wisedome
,
Our
familiar
acquaintance
with
a
plentifull
measure
of
Gods
word
must
be
in
true
&
sound
wisedome
.
we
must
be
wise
both
in
the
vnderstanding
and
vse
of
the
word
,
if
wee
bee
able
to
carrie
in
minde
,
and
remember
many
sentences
or
examples
of
Scripture
,
which
we
haue
heard
or
read
,
&
they
are
familiar
vnto
vs
,
we
must
looke
that
we
wisely
vnderstand
them
,
and
wisely
vse
them
.
And
if
you
aske
mee
wherein
stands
that
wise
vnderstanding
,
and
wise
vse
of
the
sentences
of
Scripture
,
and
the
things
we
are
able
to
remember
out
of
the
word●
I
answer
,
in
two
things
.
First
in
a
right
vnderstanding
of
them
.
And
secondly
,
in
a
right
vse
of
them
.
As
a
man
is
said
to
bee
wise
and
well
seene
in
any
art
,
when
hee
is
able
not
onely
to
repeare
the
rules
of
that
art
,
but
hee
doeth
rightly
vnderstand
them
,
and
can
make
a
right
vse
of
them
,
so
wee
are
wise
in
the
vnderstanding
,
and
wife
in
the
vse
of
the
sentences
,
examples
,
and
rules
of
Scripture
,
that
are
familiar
to
vs
,
when
wee
rightly
conceiue
them
,
and
rightly
apply
them
,
when
wee
vnderstand
them
according
to
the
true
meaning
of
the
Holy
Ghost
,
and
when
we
make
a
right
and
good
vse
of
them
,
and
are
bettered
by
them
,
and
especially
in
two
respects
.
First
,
when
we
thereby
enforme
and
build
vp
our selues
in
things
most
important
,
and
of
greatest
waight
concerning
vs
,
as
wee
are
Christians
,
as
in
faith
,
the
feare
of
God
,
loue
to
God
and
men
,
and
true
comfort
both
in
life
and
death
,
and
to
that
end
make
choice
,
and
spend
most
time
in
the
studie
of
such
places
,
and
sentences
of
Scripture
,
as
serue
most
to
that
purpose
.
And
secondly
,
when
we
thereby
enforme
our selues
in
things
and
duties
that
most
concerne
vs
and
our
particular
callings
.
The
reason
and
ground
of
this
duty
is
,
because
howsoeuer
the
word
bee
in
it selfe
,
the
will
and
wisdome
of
God
reuealed
,
yet
to
vs
it
is
not
so
,
being
by
vs
misvnderstood
,
or
vsed
amisse
,
that
is
onely
the
good
and
profitable
word
of
God
to
vs
,
that
is
of
vs
rightly
vnderstood
,
and
rightly
vsed
,
especially
so
vsed
,
as
that
thereby
were
enforme
our selues
in
things
most
important
,
and
in
duties
that
most
concerne
vs
in
particular
,
and
therefore
wee
must
be
wise
in
vnderstanding
the
word
aright
,
and
in
vsing
it
aright
,
especially
to
enforme
vs
both
in
things
that
concerne
our
eternall
good
,
and
to
make
vs
wise
to
saluation
.
2.
Timoth
.
3.15
.
and
to
enforme
vs
in
our
particular
and
personall
dueties
,
2.
Timoth
.
2.
wee
finde
that
the
Apostle
hauing
exhorted
Timothy
to
bee
constant
in
vndergoing
the
labours
of
his
ministry
,
and
in
bearing
the
troubles
and
afflictions
attending
on
it
,
verse
the
seauenth
,
he
sayth
,
consider
what
I
say
,
and
the
Lord
giue
thee
vnderstanding
in
all
things
,
as
if
hee
had
sayd
,
heare
not
these
things
without
consideration
,
vnderstand
mee
aright
,
and
the
Lord
giue
thee
,
that
thou
mayest
both
rightly
vnderstand
,
and
make
a
right
vse
of
the
things
I
haue
now
spoken
,
that
concerne
thee
for
thine
owne
good
,
in
thy
place
and
calling
,
1.
Timoth
.
1.1.4
.
Paul
biddes
Timothy
command
some
that
they
giue
not
heede
to
Genealogies
,
which
sayth
hee
are
endlesse
,
and
breed
rather
questions
then
godly
edifying
,
which
is
by
faith
.
Teaching
vs
plainely
,
that
when
wee
looke
into
the
book
of
God
,
wee
are
to
make
a
difference
of
things
,
Note
and
not
to
spende
much
time
and
studie
in
things
of
lesse
importance
,
but
rather
to
labour
that
we
may
wisely
vnderstand
,
and
make
vse
of
things
that
tend
to
our
edification
and
comfort
,
and
so
to
be
wise
in
the
right
vnderstanding
and
vse
of
the
word
,
being
familiar
to
vs
,
as
we
may
be
bettered
by
it
in
things
most
waighty
,
and
such
as
concerne
vs
in
particular
.
Now
this
duty
rightly
conceiued
,
serues
to
checke
and
reproue
sundrie
sorts
of
men
Reproofe
of
sundry
sorts
of
men
.
in
the
world
,
as
namely
,
all
such
as
abuse
the
words
and
sayings
of
holy
Scripture
,
to
make
themselues
and
others
merrie
,
such
as
make
iests
of
Scripture
phrase
,
such
as
adulterate
and
make
merchandize
of
the
word
of
God
,
2.
Corinth
2
,
17.
thereby
seeking
their
owne
aduancement
in
the
world
,
and
their
owne
gaine
,
such
as
turne
it
to
Allegories
,
or
such
as
peruert
and
wrest
it
for
the
maintenance
of
any
errour
,
and
of
that
sort
there
be
thousands
in
the
world
:
in
reproofe
of
these
I
will
not
stand
,
but
consider
we
this
duty
,
as
it
may
with
more
profit
concerne
our selues
;
and
if
we
duly
consider
it
,
wee
shall
finde
there
bee
two
sorts
of
men
that
are
thereby
iustly
to
be
taxed
.
Two
sorts
of
men
iustly
taxed
.
First
,
some
there
be
that
are
acquainted
with
many
places
of
Scripture
,
they
can
be
plentifull
in
quotation
,
and
in
citing
of
them
,
but
it
is
,
either
for
their
owne
delight
,
in
some
curious
question
,
tending
rather
to
strife
then
to
edification
,
or
for
the
holding
of
some
false
conceit
of
their
owne
,
as
that
there
is
an
absolute
perfection
of
holinesse
in
time
of
this
life
,
that
the
Sabboth
is
ceremoniall
,
or
such
like
.
Againe
,
some
there
bee
,
and
those
are
more
common
,
that
are
very
expert
in
the
duties
of
other
men
,
and
when
they
heare
or
read
of
them
,
they
can
say
,
there
is
a
good
lesson
for
such
a
one
,
but
as
for
the
things
that
concerne
themselues
,
either
for
the
information
of
their
iudgements
or
for
the
good
ordering
of
their
liues
,
they
haue
little
or
no
care
to
be
acquainted
with
them
.
Is
this
to
bee
wise
in
the
vnderstanding
and
vse
of
the
word
?
no
,
no
,
if
the
worde
were
familiar
to
thee
in
true
wisedome
,
thou
wouldest
rather
informe
thy selfe
in
those
things
that
most
concerne
thy selfe
,
and
thine
owne
place
and
calling
,
then
in
the
duties
of
others
,
yea
thou
wouldst
esteeme
those
the
best
sermons
wherein
thou
art
most
effually
taught
such
things
,
and
therefore
remember
this
duty
,
thou
must
be
wise
in
the
vnderstanding
and
vse
of
the
word
,
We
must
remember
this
,
that
we
are
to
be
wise
in
the
vnderstanding
and
vse
of
the
word
of
God
,
to
the
bettering
of
vs.
so
as
thou
mayst
be
bettered
by
it
in
things
most
important
,
and
such
as
most
concerne
thee
in
particular
.
Now
heere
happily
some
may
say
.
I
desire
to
bee
wise
in
the
vnderstanding
and
vse
of
the
word
,
euen
to
bee
bettered
by
it
in
things
most
waighty
,
and
concerning
my selfe
in
particular
,
but
how
shall
I
come
to
that
true
wisedome
?
I
answer
thee
,
the
meanes
to
come
to
it
,
3.
meanes
to
come
to
a
wise
vnderstanding
&
vse
of
the
word
of
God
.
are
especially
these
.
First
,
thou
must
bring
with
thee
to
the
reading
or
hearing
of
the
word
the
feare
of
God
,
for
to
them
that
feare
him
will
the
Lord
reueale
his
secret
,
and
his
couenant
,
to
giue
them
vnderstanding
,
Psalme
25.14
.
the
feare
of
God
is
the
beginning
of
wisdome
,
Prouerbs
9.10
.
Secondly
,
thou
must
bring
with
thee
an
humble
minde
laying
aside
all
conceit
of
thine
owne
wit
,
bee
it
neuer
so
great
;
for
if
thou
trust
to
thine
owne
wit
,
thou
wilt
then
seeke
to
thrust
a
sense
and
meaning
on
the
Scripture
,
Note
.
and
not
suffer
thy
minde
and
iudgement
to
bee
informed
by
it
,
Psalm
.
119.130
.
The
enterance
into
thy
words
sheweth
light
,
and
giueth
vnderstanding
to
the
simple
,
that
is
,
not
to
such
as
haue
no
wit
,
nor
discretion
at
all
,
but
such
as
are
lowly
in
their
owne
eies
,
and
abase
the
pride
of
their
owne
wit
,
to
the
wisdome
of
Gods
Spirit
,
and
thou
must
euer
make
one
place
of
Scripture
agree
with
an
other
,
for
there
is
a
sweet
consent
of
Scripture
with
Scripture
;
therefore
reade
not
one
sentence
alone
,
but
the
whole
context
and
compare
the
like
places
with
it
.
The
last
and
chiefe
meanes
,
is
praier
to
the
Lord
,
that
he
would
open
the
eies
of
thy
minde
,
and
giue
thee
the
Spirit
of
wisdome
.
Dauid
a
man
according
to
Gods
owne
heart
praied
at
least
10.
Psalm
.
119.
for
the
teaching
of
God
in
the
vnderstanding
of
his
Law
,
much
more
ought
we
to
doe
so
.
And
if
thou
bee
carefull
to
vse
these
meanes
then
no
doubt
,
thou
shalt
be
wise
in
the
vnderstanding
and
vse
of
the
word
,
and
be
bettered
by
it
in
things
that
concerne
thy
good
in
this
life
,
and
for
euer
in
the
life
to
come
.
And
to
stirre
thee
vp
to
the
practise
of
this
duty
,
know
thus
much
.
There
is
no
comfort
(
as
wee
heard
)
in-time
of
trouble
but
in
the
word
.
Now
the
word
of
comfort
,
the
sentences
of
Scripture
full
of
sweet
comfort
,
which
thou
art
able
to
repeate
,
is
no
comfort
to
thee
,
vnlesse
thou
be
wise
in
the
vnderstanding
and
vse
of
it
,
for
as
one
saith
well
,
the
word
of
God
foolishly
vnderstood
,
Note
.
is
not
the
word
of
God
to
him
that
so
vnderstands
it
,
and
therefore
bring
thou
to
the
hearing
,
or
reading
of
the
word
of
God
,
true
feare
of
God
in
thine
heart
,
lay
aside
all
proud
conceit
of
thine
owne
wit
;
bee
carefull
to
make
one
place
of
Scripture
agree
with
another
,
and
haue
recourse
to
God
by
praier
,
that
he
would
open
thy
vnderstanding
and
wit
,
and
then
doubtlesse
thou
shalt
haue
the
word
of
God
familiar
to
thee
in
true
and
sound
wisdome
,
and
then
shalt
thou
wiselie
vnderstand
it
,
and
make
true
vse
of
it
.
Come
we
to
the
vse
of
the
words
,
dwelling
with
vs
plenteously
,
heere
vrged
by
the
Apostle
in
these
words
(
teaching
and
admonishing
your
owne
selues
.
)
Interpretation
.
(
Teaching
)
that
is
,
instructing
,
or
informing
the
minde
in
knowledge
,
(
admonishing
)
that
is
,
reproouing
for
that
which
is
amisse
in
life
and
conuersation
,
(
your
owne
selues
)
the
word
may
be
expounded
one
another
mutually
,
and
so
the
meaning
is
briefely
this
,
Informing
one
another
mutually
in
knowledge
,
and
reprouing
one
another
for
things
amisse
in
life
and
conuersation
.
The
point
hence
offered
is
this
.
It
is
not
the
Ministers
office
alone
to
teach
and
admonish
,
To
teach
and
to
admonish
b●longs
not
to
Ministers
alone
,
but
euen
to
all
that
professe
Christ
.
though
his
especially
,
and
in
peculiar
sort
it
belong
to
him
;
but
it
s
the
duty
of
all
that
professe
Christ
,
they
are
to
teach
and
admonish
one
another
,
as
occasion
is
offered
.
Hebrewes
5.12
.
The
author
of
that
Epistle
saith
,
for
the
time
,
they
ought
to
haue
beene
teachers
.
1
Thes
.
5.14
.
Admonish
them
that
are
vnruely
.
If
we
read
,
Iohn
●
.
from
verse
35.
to
45.
we
shall
finde
many
examples
of
this
kind
;
Iohn
taught
Andrew
,
and
another
of
his
Disciples
:
Andrew
instructed
Peter
;
likewise
Iesus
,
Philip
;
and
Philip
,
Nathaniel
.
And
so
it
is
cleare
,
that
we
ought
to
teach
and
admonish
one
another
;
yea
,
priuate
persons
may
sometimes
instruct
teachers
in
some
things
in
priuate
:
examples
we
haue
,
Act.
18.26
.
Poore
Aquila
and
Priscilla
instructed
eloquent
Apollos
:
the
text
saith
,
Whom
when
Aquila
and
Priscilla
had
heard
they
tooke
him
vnto
them
,
and
expounded
vnto
him
the
way
of
God
more
perfectly
,
we
see
then
our
dutie
.
Now
this
duty
is
little
thought
on
,
or
practised
.
Where
is
almost
that
man
or
woman
that
hath
care
to
teach
,
or
admonish
their
brethren
,
as
occasion
is
offered
,
Reproofe
of
such
as
care
not
to
teach
and
admonish
others
vpon
iust
occasion
.
the
most
haue
no
care
to
teach
or
admonish
them
,
that
be
vnder
their
charge
,
much
lesse
others
:
well
this
is
our
dutie
,
and
learne
we
to
make
conscience
of
it
.
Againe
,
is
this
a
duty
of
priuate
persons
,
to
teach
and
admonish
one
an
other
?
Certainly
then
,
Wee
are
to
profit
by
the
teaching
and
admonition
of
priuate
persons
.
when
this
dutie
is
performed
to
thee
by
a
priuate
person
,
thou
art
to
profit
by
it
,
say
not
thou
as
commonly
prophane
persons
vse
to
say
,
when
thou
art
iustly
admonished
of
some
sin
by
a
priuate
person
,
who
made
him
a
teacher
?
And
what
haue
you
to
doe
to
controle
me
?
Doe
not
so
put
a
stumbling
block
in
thine
owne
way
;
know
that
a
priuate
person
admonishing
,
and
reprouing
thee
for
sinne
,
iustly
,
and
in
the
spirit
of
meekenesse
,
he
is
called
to
it
,
and
it
is
God
that
in
him
reprooues
thee
,
and
it
is
thy
duty
to
suffer
thy selfe
to
bee
admonished
by
him
,
as
from
the
mouth
of
God
,
and
therefore
doe
not
lightly
regard
his
admonition
,
but
labour
to
profit
by
it
,
as
thou
wilt
one
day
answer
the
contempt
of
it
,
beefore
him
that
shall
iudge
both
the
quicke
and
the
deade
.
When
God
calles
by
any
meanes
,
doe
not
thou
stubbornely
disobey
,
and
cast
away
thine
owne
soule
.
Come
we
to
the
particulars
heere
expressed
,
wherein
wee
are
to
teach
and
admonish
one
another
,
(
namely
)
by
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
together
with
the
manner
,
how
we
are
to
vse
them
,
as
that
(
for
the
generall
)
they
are
to
be
song
,
and
for
the
speciall
manner
,
with
grace
in
our
hearts
to
the
Lord
.
Touching
the
difference
of
these
three
,
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
not
to
trouble
you
with
varietie
of
opinions
,
this
is
the
most
receiued
distinction
of
them
.
Interpretation
.
That
by
Psalmes
,
wee
are
to
vnderstand
holy
songs
in
generall
of
what
argument
soeuer
written
,
whether
peccatorie
,
and
containing
matter
of
petition
to
God
for
good
things
,
or
deprecatory
,
containing
matter
of
petition
,
for
turning
away
of
euill
things
,
or
Consolatory
,
containing
matter
of
comfort
,
or
whatsoeuer
,
which
were
wont
to
be
sung
to
God
,
and
sounded
out
aswell
with
instrument
,
as
with
voice
.
And
by
Hymnes
are
meant
,
speciall
songs
of
praise
to
God
,
thankesgiuings
to
God
for
benefits
receiued
.
And
by
Spirituall
songs
are
signified
,
certaine
speciall
hymnes
containing
the
praises
of
God
for
his
noble
acts
,
for
his
great
and
wonderfull
workes
,
which
were
wont
to
be
song
onely
with
the
voice
;
and
such
were
the
songs
of
Moses
,
Exod
.
15.
of
Deborah
,
and
Barack
,
Iudg
.
5.
and
diuers
such
there
bee
in
the
Booke
of
Psalmes
,
which
are
therefore
called
songs
,
and
not
Psalmes
.
The
Apostle
addes
(
Spirituall
)
thereby
vnderstanding
such
songs
,
as
proceede
from
the
Spirit
,
and
are
framed
by
the
Spirit
,
as
(
namely
)
such
as
are
,
either
already
recorded
in
the
word
,
or
composed
according
to
the
word
,
containing
spirituall
and
heauenly
matter
.
(
Singing
)
what
that
is
we
know
,
vttering
them
with
a
loud
tuned
,
and
artificial
voice
(
with
a
grace
in
your
hearts
)
(
that
is
)
with
vnderstanding
and
feeling
hearts
,
1
Cor
.
14.15
.
saith
the
Apostle
,
I
will
sing
with
the
spirit
,
but
I
will
sing
with
the
vnderstanding
also
,
with
mindes
vnderstanding
what
is
sung
,
and
with
hearts
full
of
heauenly
ioy
,
stirred
vp
and
affected
according
to
the
matter
that
is
sung
(
to
the
Lord
)
that
is
,
to
the
praise
and
glory
of
God
,
therin
yeelding
obdience
to
God
,
and
with
acknowledgement
of
all
praise
,
honour
,
and
glory
to
be
due
to
him
.
Thus
then
conceiue
we
the
Apostles
meaning
,
as
if
hee
had
said
,
In
holy
songs
to
God
of
what
argument
soeuer
,
in
songs
of
praise
to
God
for
benefits
receiued
,
and
in
songs
for
his
great
and
wonderfull
works
,
those
songs
being
already
either
penned
by
the
spirit
of
God
,
and
found
in
the
Book
of
God
,
or
framed
according
to
the
word
,
containing
spirituall
&
heauenly
matter
,
singing
and
sounding
them
foorth
by
the
voice
,
both
with
vnderstanding
,
what
is
sung
,
and
with
hearts
full
of
heauenly
ioy
,
and
affected
according
to
the
matter
that
is
sung
to
the
praise
and
glory
of
God
.
Now
first
,
wee
are
heere
to
marke
that
the
Apostle
,
vnto
teaching
and
admonishing
one
another
,
hee
presently
subioines
in
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
not
limiting
the
dutie
of
teaching
and
admonishing
onely
to
Psalmes
,
and
hymnes
,
and
spirituall
songs
,
but
pressing
that
duty
vpon
the
Colossians
when
they
had
occasion
to
bee
meery
,
and
did
expresse
their
mirth
by
any
good
meanes
,
that
euen
then
they
should
teach
and
admonish
one
another
.
Our
lesson
hence
is
this
.
That
the
duty
of
teaching
and
admonishing
one
another
,
the
dutie
of
edifying
our
brethren
,
is
not
to
bee
neglected
in
time
of
our
mirth
,
The
duty
of
edifying
one
another
is
not
to
be
neglected
in
time
of
our
mirth
.
when
wee
haue
occasion
to
reioice
for
the
blessings
of
God
,
and
to
shew
forth
our
ioy
,
by
singing
or
playing
on
an
instrument
,
or
otherwise
.
to
expresse
it
by
lawfull
meanes
;
wee
are
then
euen
in
our
mirth
,
and
ioy
,
and
meerie
meetings
to
glorifie
God
,
and
edifie
our
brethren
.
For
if
that
be
a
truth
(
as
it
must
needes
be
)
being
spoken
by
the
truth
it selfe
Mat
.
12.36
.
that
of
euery
idle
word
men
must
giue
account
,
then
doubtlesse
of
their
idle
and
vnprofitable
singing
,
and
meery-making
,
not
tending
to
the
profit
of
men
,
nor
the
honour
of
God
.
And
againe
,
it
being
the
Lord
that
makes
vs
glad
,
and
puts
cheerefullnesse
into
our
hearts
,
Act.
14.17
.
There
is
reason
that
he
and
his
children
should
haue
the
chiefe
,
and
as
it
were
,
the
first
fruits
of
the
same
,
and
therefore
wee
are
to
be
mindefull
of
this
duty
,
euen
in
our
mirth
wee
are
to
edifie
and
doe
good
to
our
brethren
.
A
dutie
little
thought
on
,
and
little
regarded
;
nay
,
most
men
thinke
they
are
neuer
meery
,
This
dutie
much
neglected
amongst
men
.
vnlesse
they
either
sit
in
the
assembly
of
the
mockers
,
as
the
Prophet
speaks
,
and
which
he
disclaimed
in
himselfe
,
Ierem
.
15.17
.
I
sate
not
in
the
assembly
of
the
mockers
.
Vnlesse
it
bee
,
either
in
scoffing
,
and
mocking
,
and
taunting
of
others
;
or
else
they
breake
out
into
prophane
and
vncleane
speaches
,
songs
,
and
daunces
,
which
hurt
both
themselues
and
others
,
and
if
happily
one
of
better
temper
,
and
more
grace
tell
them
,
it
s
good
to
bee
meery
and
wise
,
or
that
such
mirth
as
they
vse
is
not
fitting
;
What
shall
be
heare
from
them
but
this
,
or
the
like
speech
?
He
is
a
precise
and
melancholie
foole
,
and
what
doth
he
in
their
company
,
they
come
together
to
make
meery
,
and
why
should
they
not
bee
meery
,
hee
disturbes
them
,
and
heereupon
most
men
thinke
,
and
sticke
not
to
say
it
,
they
cannot
bee
meerie
in
the
company
of
a
Minister
,
(
if
he
be
not
a
prophane
person
)
or
in
the
company
of
one
fearing
God
.
Now
if
these
bee
our
thoughts
,
wee
must
learne
to
reforme
them
,
Wee
are
to
practise
this
dutie
.
and
knowe
it
is
our
dutie
,
euen
in
our
mirth
to
thinke
on
the
edification
of
our
brethren
,
and
that
duty
is
not
to
be
omitted
when
we
are
most
meery
.
A
motiue
stirring
vp
vnto
it
.
And
that
we
may
bee
stirred
vp
to
the
practise
of
it
,
remember
we
that
one
day
we
shall
come
to
be
accountable
for
our
mirth
,
aswell
as
for
other
things
,
and
in
this
respect
I
may
say
to
thee
,
whosoeuer
thou
art
,
that
in
thy
mirth
dost
let
thine
heart
loose
to
any
kind
of
mirth
,
and
thy
mirth
tendes
altogether
to
the
dishonour
of
God
,
and
offence
of
his
children
,
as
Salomon
doth
to
the
young
man
,
Eccles
.
11.9
.
Goe
too
,
reioice
and
bee
meery
,
let
thine
heart
cheere
thee
,
follow
the
waies
of
thine
owne
heart
,
in
thy
meery-making
,
lay
aside
the
remembrance
of
God
,
and
of
all
goodnesse
,
but
know
thou
that
for
all
these
things
,
a
time
will
come
,
wherein
thou
shalt
come
to
bee
accountant
and
answerable
for
all
these
things
,
before
the
iudge
of
all
the
world
;
therefore
thinke
on
it
,
and
take
heede
how
thou
doest
demeane
thy selfe
in
time
of
thy
mirth
.
The
next
thing
obseruable
in
these
words
is
,
that
the
Apostle
saith
,
not
onely
in
Psalmes
,
but
he
addes
further
,
in
Hymnes
,
and
Spirituall
songs
.
Where
,
note
wee
,
that
the
Lord
in
great
mercy
,
Obseru
.
hath
prouided
,
euen
for
the
wearisomnesse
of
our
nature
,
if
we
had
beene
tyed
to
one
of
these
sorts
of
spirituall
exercises
,
though
it
were
that
which
we
are
most
fit
for
,
yet
such
is
our
nature
,
wee
should
haue
growne
dull
and
weary
of
it
;
the
Lord
therefore
in
mercie
,
hath
giuen
vs
variety
,
that
when
wee
are
wearie
of
one
,
wee
may
take
another
in
hand
,
but
on
that
I
will
not
further
stand
.
Hence
we
are
plainely
taught
.
That
we
may
lawfully
shew
foorth
our
ioy
and
mirth
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
,
We
may
lawfully
shew
forth
our
ioy
in
singing
Psalmes
and
hymnes
,
and
spiritual
songs
and
we
may
lawfully
make
choise
of
Psalmes
and
spiritual
songs
so
as
they
fit
our
present
occasions
.
it
s
lawfull
for
vs
(
the
Lord
hauing
giuen
vs
occasion
)
to
sing
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
and
the
Lord
hauing
giuen
vs
variety
of
Psalmes
,
hymnes
,
and
spirituall
songs
,
wee
may
lawfully
make
choise
of
Psalmes
and
spirituall
songs
,
and
sometimes
sing
one
,
and
sometimes
another
;
yea
,
it
s
our
dutie
to
make
choise
of
such
Psalmes
as
are
most
fitting
our
present
occasion
,
as
we
may
and
ought
to
come
to
God
,
as
occasion
is
offered
,
with
petitions
of
diuers
sorts
,
with
requests
,
intercessions
,
deprecations
,
complaints
,
&c.
as
the
Apostle
hath
taught
vs.
1.
Tim
.
2.1
.
so
we
may
and
ought
to
come
to
him
with
Psalmes
and
Spirituall
songs
of
diuers
arguments
,
fitting
present
occasions
.
Touching
the
lawfulnesse
of
singing
Psalmes
,
I
hope
,
we
doubt
not
,
we
haue
Christ
his
owne
example
to
warrant
it
,
Mark
.
14.26
.
And
the
example
of
Paul
and
Silas
,
Act.
16.25
.
&
we
haue
the
Apostle
Iames
his
precept
,
Ia
.
5.13
.
Is
any
meery
,
let
him
sing
Psalmes
.
But
for
our
choise
that
we
are
to
sing
Psalmes
according
to
present
occasion
,
besides
the
euidence
of
this
text
,
reade
Psalm
.
33.3
.
Dauid
there
bids
vs
sing
to
the
Lord
a
new
song
;
and
againe
,
he
repeates
the
same
,
Psalm
.
96.1
.
and
Reuel
.
5.9
.
The
24.
Elders
sung
a
new
song
.
Happily
some
may
say
,
if
wee
must
sing
new
songs
to
God
,
how
then
are
Dauids
Psalmes
fit
for
vs
to
sing
.
Answ
:
Euen
Dauids
Psalmes
are
new
to
vs
,
when
wee
make
choise
of
such
as
are
according
to
our
new
and
present
occasions
,
and
when
we
sing
them
with
new
affections
;
for
then
though
the
words
be
old
,
yet
the
song
is
new
to
vs
,
in
the
motions
and
affections
of
our
hearts
,
and
therefore
we
are
to
make
choise
of
such
Psalmes
as
fit
our
present
occasion
,
and
to
sing
them
with
new
affections
,
I
grant
indeed
,
it
s
lawfull
at
times
,
which
wee
set
apart
to
that
purpose
,
to
sing
the
Psalmes
of
Dauid
from
the
first
to
the
last
,
one
after
another
in
order
,
but
yet
if
the
Lord
offer
new
and
present
occasion
,
wee
are
then
to
make
choise
of
a
Psalme
fitting
the
same
.
This
discouers
to
vs
a
notorious
wrong
the
Papists
doe
the
people
,
A
wrong
which
the
Papists
doe
to
the
people
discouered
.
for
they
restraine
and
limit
the
dutie
of
singing
Psalmes
and
spirituall
songs
only
to
certaine
orders
of
men
,
and
hold
it
a
great
offence
and
sinne
for
the
common
sort
of
people
to
sing
a
Psalme
to
the
Lord
;
yea
,
they
compell
the
people
vnder
them
,
to
abiure
the
vse
of
Psalmes
,
which
is
a
most
wicked
and
iniurious
thing
.
Let
vs
remember
howsoeuer
we
may
sing
the
Psalmes
of
Dauid
,
yet
we
are
not
to
sing
them
hand
ouer
head
,
neuer
considering
what
are
most
fit
to
bee
sung
,
We
are
not
to
sing
Psalmes
without
regard
of
present
occasions
and
without
new
affections
.
as
most
doe
,
especially
in
priuate
,
thou
must
make
choice
of
such
a
Psalme
as
is
most
proper
and
fit
for
the
present
occasion
,
and
sing
it
with
new
affections
,
and
to
that
end
thou
art
to
call
to
minde
,
and
consider
the
new
benefits
and
blessings
,
the
Lord
hath
vouchsafed
to
his
Church
,
to
the
place
where
thou
liuest
,
or
to
thee
in
particular
,
&
as
the
Lord
doth
renue
his
graces
and
mercies
,
either
towards
his
Church
,
or
thy selfe
,
doe
thou
renue
thy
praises
to
him
againe
,
and
that
in
singing
such
Psalmes
as
are
fit
for
the
magnifying
of
his
name
for
these
mercies
,
and
though
the
Psalme
or
song
bee
olde
in
regard
of
the
words
and
matter
of
it
,
yet
let
it
be
as
a
new
song
to
thee
in
regarde
of
the
motions
and
affections
of
thine
heart
,
yea
,
sometimes
when
thou
art
most
merry
,
and
hast
occasion
of
great
ioy
,
in
respect
of
some
outward
blessing
,
as
happily
the
marriage
of
thy
sonne
or
daughter
,
or
the
like
,
then
make
thou
choyce
,
not
onely
of
a
Psalme
wherein
thou
mayest
praise
God
for
that
mercie
,
Note
.
but
at
such
a
time
as
that
,
it
will
bee
good
for
thee
to
sing
also
such
a
Psalme
as
may
serue
to
temper
and
moderate
thy
ioy
.
Namely
,
such
a
Psalme
as
containes
matter
of
griefe
and
sorrow
,
thereby
both
to
put
thee
in
minde
,
what
was
or
may
bee
in
thee
,
and
also
,
to
season
thy
ioy
,
with
the
remembrance
of
the
sorrow
of
Gods
Saints
.
that
is
also
fitting
in
respect
of
thy selfe
,
and
thus
thou
art
to
bee
wise
in
matter
of
choyce
of
the
Psalmes
thou
singest
,
for
doubtlesse
,
to
sing
Psalmes
without
wise
discretion
and
choice
,
and
without
new
affection
,
when
wee
haue
new
and
present
occasions
,
is
a
profanation
of
them
,
and
a
taking
of
Gods
name
in
vaine
,
and
what
belongs
to
them
that
so
do
?
thou
art
able
to
remember
the
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
,
and
if
the
Lord
will
not
who
shall
then
free
thee
from
guiltinesse
and
sinne
?
Marke
wee
further
,
the
Apostle
saith
,
in
Psalmes
and
Hymnes
and
spirituall
songs
,
singing
them
with
a
grace
in
in
your
hearts
vnto
the
Lord
.
Where
we
may
plainely
see
that
the
matter
of
our
singing
(
if
wee
sing
a
ditty
)
must
bee
either
such
songs
as
are
already
made
,
The
matter
of
our
singing
(
if
it
be
a
ditty
)
must
be
either
songs
already
found
in
the
word
of
God
,
or
such
as
are
composed
according
to
the
word
.
and
found
in
the
word
of
God
,
or
such
as
are
composed
according
to
the
worde
,
it
is
lawfull
for
vs
to
sing
other
songs
besides
Psalmes
,
but
our
songs
must
bee
spirituall
,
that
is
,
such
as
are
composed
according
to
the
word
of
God
,
and
containe
spirituall
matter
.
Hence
it
is
,
that
the
Apostle
,
before
his
exhortation
,
in
effect
the
same
with
this
Ephes
.
5.19
.
he
sets
these
words
verse
the
18.
bee
not
drunken
with
wine
,
wherein
is
excesse
,
but
bee
fulfilled
with
the
spirit
,
as
if
hee
had
sayd
,
as
drunkards
when
they
are
full
of
wine
and
strong
drinke
then
they
vse
to
belch
and
bellow
out
,
according
to
the
folly
and
rottennesse
of
their
stinking
hearts
,
carnall
and
filthy
songs
,
and
rimes
,
so
looke
that
thou
bee
fulfilled
with
the
Spirit
,
that
from
the
motion
of
the
Spirit
,
you
may
sing
songs
sutable
to
such
a
moouer
,
containing
matter
spirituall
and
heauenly
.
Let
the
matter
of
your
songs
bee
spirituall
,
and
indeede
there
is
reason
for
this
,
because
the
end
of
our
singing
must
bee
to
stirre
vp
spirituall
ioy
,
that
wee
may
with
spirituall
alacrity
and
cheerefulnesse
goe
about
good
duties
,
therefore
doubtlesse
the
matter
of
our
singing
must
bee
either
such
songs
as
are
found
in
the
word
of
God
,
or
composed
according
to
the
word
containing
spirituall
matter
.
This
therefore
meets
with
all
obscene
,
ribald
and
filthy
songs
and
sonnets
,
All
obscene
ribald
,
and
filthy
songs
condemned
.
which
are
too
common
in
the
world
,
all
amorous
ballads
of
loue
and
lightnesse
,
that
containe
matter
of
filthinesse
,
and
sauour
of
nothing
but
the
flesh
,
they
are
heere
condemned
,
and
if
the
vse
of
them
,
then
certainly
,
the
buying
and
selling
of
them
is
vtterly
vnlawfull
,
Note
.
yea
,
they
are
more
fit
for
Sodome
and
the
stewes
,
then
for
a
Christian
common-wealth
,
yet
they
are
commonly
bought
and
sold
,
and
people
run
after
them
with
greedinesse
,
and
what
is
their
plea
forsooth
,
they
must
needes
haue
something
to
passe
away
the
time
,
and
to
make
them
merry
,
alas
poore
soules
,
their
mirth
in
such
things
,
is
but
as
the
mirth
of
poore
prisoners
,
who
happily
are
frolicke
ouer
night
,
and
the
next
day
are
brought
foorth
to
iudgement
,
are
arraigned
,
condemned
,
and
shortly
after
come
to
bee
executed
:
if
thou
wilt
needes
be
merry
,
let
the
matter
of
thy
mirth
bee
spirituall
,
make
thy selfe
merry
in
singing
Psalmes
and
Hymnes
and
spirituall
songs
,
that
mirth
will
bring
sound
and
lasting
comfort
,
whereas
in
the
middest
of
the
other
mirth
,
the
heart
is
many
times
heauie
,
and
the
end
of
that
mirth
is
heauinesse
,
yea
,
Prou.
14.13
.
the
songs
and
laughter
of
fooles
(
and
such
are
all
they
that
delight
in
filthy
ribald
songs
)
it
is
(
as
the
Preacher
saith
,
Eccles
.
7.8
.
)
but
as
the
noyse
of
thornes
vnder
the
pot
:
it
makes
a
crackling
and
blaze
for
a
short
time
,
and
it
is
suddenly
gone
.
oh
then
,
let
the
matter
of
thy
singing
be
such
as
may
stirre
vp
spirituall
ioy
in
thee
,
and
bring
forth
such
comfort
as
may
last
for
euer
.
In
that
the
Apostle
saith
in
Psalmes
,
and
hymnes
,
and
spirituall
songs
singing
with
a
grace
in
your
hearts
vnto
the
Lord
,
further
note
we
That
as
the
voice
and
tongue
is
one
speciall
instrument
and
meanes
to
glorifie
God
,
Note
.
and
ought
so
to
be
vsed
at
all
times
,
so
chiefly
in
singing
of
Psalmes
.
But
I
passe
from
that
,
and
come
to
consider
the
maner
of
our
singing
in
these
words
(
with
a
grace
in
your
hearts
to
the
Lord
)
where
first
we
are
taught
.
That
in
singing
Psalms
and
hymnes
and
spirituall
songs
,
our
hearts
must
goe
with
our
voices
and
tongues
,
In
singing
of
Psalmes
and
spiritual
songs
our
hearts
must
goe
with
our
voyces
.
our
singing
must
not
be
only
with
the
voice
,
or
rise
only
from
the
throat
,
but
it
must
proceed
from
the
depth
of
the
heart
,
we
must
sing
Psalmes
and
holy
songs
with
vnderstanding
,
and
with
an
holy
feeling
in
our
hearts
,
our
hearts
must
bee
cheerefull
in
singing
,
euen
possessed
with
heauenly
ioy
,
and
affected
according
to
the
matter
that
wee
doe
sing
.
And
for
further
clearing
of
this
,
that
the
exhortation
of
Dauid
Psal
.
33.
serues
directly
,
where
hee
sayth
,
sing
cheerefully
with
a
loud
voyce
,
as
if
he
had
sayd
,
sing
not
only
with
a
loud
tuned
voyce
,
but
with
inward
affection
and
cheerefulnesse
of
heart
,
and
that
also
of
the
Apostle
,
Eph.
5.19
.
speaking
to
your selues
in
Psalmes
,
and
hymnes
,
&
spirituall
songs
,
singing
,
and
making
melodie
to
the
Lord
,
in
your
hearss
,
the
word
translated
(
making
melody
)
signifieth
making
musicke
as
with
a
sweet
instrument
,
thereby
plainely
teaching
vs
that
when
we
sing
Psalms
there
must
be
as
well
musicke
in
our
hearts
as
in
our
mouthes
,
yea
the
chiefest
melody
must
be
in
our
hearts
,
our
hearts
must
haue
a
gracious
and
sweet
feeling
of
that
wee
sing
,
and
it
must
affect
our
soules
with
spirituall
pleasure
and
delight
.
For
why
?
most
of
the
Psalmes
are
meditations
,
and
therefore
our
hearts
ought
to
bee
exercised
in
them
accordingly
,
when
we
sing
them
our
hearts
must
be
full
of
heauenly
meditations
meditating
and
thinking
on
the
matter
of
them
.
But
a
more
generall
more
generall
.
reason
and
ground
of
this
duety
is
this
,
it
is
in
singing
of
Psalmes
as
it
is
in
praying
,
for
many
times
Psalmes
and
prayer
haue
the
same
matter
,
and
dif●er
onely
in
manner
of
vttering
Now
in
vocall
prayer
there
must
bee
a
lifting
vp
of
the
heart
,
together
with
the
voyce
whence
it
was
that
Hezekiah
bid
Isaiah
lift
vp
his
prayer
to
God
.
2.
King
.
19
4.
And
if
the
heart
be
not
lifted
vp
,
together
with
the
voyce
,
and
mooued
according
to
the
matter
of
the
prayer
,
surely
the
prayer
is
but
lippe
labour
,
whereof
the
Lord
complaines
,
Isai
.
29.13
.
So
it
ought
to
be
in
singing
of
Psalmes
,
the
heart
must
bee
stirred
vp
and
●ffected
according
to
the
matter
that
is
sung
,
else
is
the
singing
but
lippe
labour
and
displeasing
to
God
,
and
this
condemnes
that
manner
of
singing
,
commonly
vsed
among
the
Papists
(
namely
)
their
singing
in
a
strange
and
vnknowen
tongue
,
Singing
in
an
vnknowen
tongue
,
and
that
manner
of
singing
of
Psalms
,
wherin
the
words
and
sentences
are
broken
and
deuided
,
is
not
iustifiable
.
for
how
can
the
heart
bee
affected
with
,
and
according
to
the
matter
that
is
not
vnderstood
?
it
is
not
possible
,
yea
,
this
condemnes
that
manner
of
singing
Psalmes
,
wherein
the
wordes
and
sentences
are
broken
and
deuided
,
and
one
sillable
or
word
is
runne
vpon
,
with
so
many
diuisions
,
as
the
sence
is
darkened
,
and
the
singing
onely
feedes
the
eare
with
a
pleasing
tune
,
but
it
fits
not
the
heart
with
any
good
affection
that
manner
of
singing
,
though
it
be
of
Psalmes
and
spirituall
songs
,
seruing
onely
for
the
tickling
and
delight
of
the
eare
,
cannot
be
iustifiable
by
the
word
of
God
.
Againe
,
is
it
so
,
that
in
singing
of
Psalmes
,
our
hearts
must
goe
with
our
voyces
,
&
our
harts
must
haue
in
them
a
gracious
feeling
of
that
wee
sing
,
and
according
to
the
matter
bee
stirred
vp
and
affected
,
when
we
sing
Psalmes
,
and
must
there
be
a
melodie
in
our
hearts
,
aswell
as
in
our
mouthes
.
Oh
then
take
we
notice
of
it
,
that
for
the
most
part
our
singing
of
Psalmes
,
is
not
as
it
ought
to
bee
,
Our
failing
in
in
the
manner
of
singing
of
Psalmes
,
discouered
.
doe
not
wee
many
times
,
when
wee
are
singing
of
Psalmes
,
either
in
priuate
or
publique
,
thinke
of
nothing
lesse
,
then
of
the
matter
wee
sing
;
are
not
our
hearts
,
euen
then
wandering
after
our
eyes
?
yea
,
are
they
not
many
times
ranging
and
rouing
abroad
,
and
farre
remooued
from
it
?
and
how
bee
our
hearts
affected
in
time
of
our
singing
,
to
instance
in
some
particulars
.
Doest
thou
when
thou
singest
,
I
lift
mine
heart
to
thee
,
my
God
and
guide
most
iust
,
Psal
.
25.
Doest
thou
then
lift
vp
thine
heart
and
soule
to
the
Lord
in
heauen
?
or
rather
,
are
not
thy
thoughts
depressed
and
kept
downe
by
earthly
cogitations
,
and
thou
hast
not
so
much
as
a
thought
of
that
glorious
Maiesty
?
and
when
thou
singest
out
of
the
19.
Psalme
.
That
the
hony
and
the
hony-combe
are
not
so
sweet
as
the
Law
of
God
,
art
thou
so
affected
toward
the
word
&
commandements
of
God
?
I
feare
mee
in
the
most
of
vs
,
there
is
no
such
matter
,
we
sing
and
sound
it
out
that
the
word
is
most
sweet
and
precious
,
but
in
the
meane
time
,
our
hearts
haue
no
feeling
of
the
sweetnesse
of
it
,
is
this
to
sing
Psalmes
,
with
a
grace
our
hearts
?
no
,
no
,
such
manner
of
singing
is
rather
gracelesse
.
And
we
must
learne
to
reforme
it
,
and
remember
thou
whensoeuer
thou
singest
a
Psalme
,
Our
hearts
must
be
full
of
heauenly
ioy
,
and
affected
according
to
the
matter
of
our
singing
,
when
we
sing
Psalmes
.
thine
heart
must
goe
with
thy
mouth
,
and
thine
heart
must
be
full
of
heauenly
ioy
,
and
stirred
vppe
and
affected
according
to
the
matter
thou
singest
,
and
if
it
be
not
so
,
surely
,
then
thy
singing
is
but
lip-labour
,
and
highly
displeasing
to
God
:
that
thou
mayest
therefore
sing
with
grace
in
thine
heart
;
come
to
that
holy
exercise
prepared
,
be
able
to
say
with
Dauid
,
Psal
.
57.7
.
my
heart
is
prepared
,
O
God
,
my
heart
is
prepared
,
I
will
sing
and
giue
praise
.
And
it
thou
aske
me
when
thy
heart
is
prepared
.
I
answer
,
when
the
assurance
of
thy
sinne
pardoned
,
the
perswasion
of
Gods
fauour
towards
thee
,
the
hatred
of
sin
,
the
loue
of
the
life
to
come
,
and
the
like
,
doe
stirre
thee
vp
to
the
singing
of
Psalmes
,
and
looke
that
thine
heart
bee
thus
turned
and
and
prepared
,
that
thy
singing
may
come
from
the
inward
affection
of
thine
heart
,
as
the
chiefest
instrument
of
that
heauenly
musicke
,
and
know
wee
this
,
when
men
are
not
affected
according
to
the
matter
that
is
sung
,
Motiues
to
stirre
vs
vp
to
this
duty
.
nor
haue
their
hearts
full
of
heauenly
ioy
in
singing
of
Psalmes
,
it
argues
plainely
their
hearts
are
not
right
within
them
.
And
againe
,
as
verball
praiers
thorough
the
iust
iudgement
of
God
bring
men
to
great
blockishnesse
,
so
vocall
singing
,
singing
onely
with
the
voice
and
not
with
the
heart
will
in
time
bring
an
exceeding
deadnesse
and
dulnesse
on
men
,
that
they
shall
sing
onely
vpon
custome
and
fashion
,
without
any
feeling
at
all
,
and
therefore
labour
thou
to
prepare
thine
heart
,
and
to
set
thy
heart
in
tune
,
when
thou
art
to
sing
Psalmes
,
that
so
thou
mayest
sing
with
a
grace
in
thine
heart
,
euen
with
surpassing
heauenly
delight
,
and
that
thine
heart
may
bee
mooued
and
affected
,
according
to
the
matter
which
thou
singest
.
The
next
thing
heere
required
by
the
Apostle
in
our
singing
Psalmes
is
:
That
it
bee
to
the
Lord
,
singing
with
a
grace
in
your
hearts
to
the
Lord
,
so
then
our
singing
of
Psalmes
and
spirituall
songs
must
bee
onely
to
the
praise
and
glory
of
God
,
Our
singing
of
Psalmes
&
spirituall
songs
must
be
onely
to
the
praise
and
glory
of
God
.
Reasons
euen
with
reuerence
to
his
great
and
glorious
Maiestie
,
and
with
acknowledgement
of
all
honour
and
praise
to
bee
due
to
him
alone
,
for
why
,
singing
of
Psalms
is
a
speciall
part
of
Gods
worship
,
and
therefore
may
not
be
yeelded
to
any
other
but
the
Lord
alone
.
And
againe
,
to
haue
Psalmes
sung
to
him
,
is
a
speciall
part
of
the
Lords
glory
,
which
hee
will
not
communicate
to
any
creature
,
man
or
Angel
,
no
,
not
to
the
humanity
of
Christ
,
though
that
bee
exalted
farre
aboue
the
Angels
,
howsoeuer
indeede
it
is
true
,
that
wee
may
sing
Psalmes
to
Christ
,
and
call
on
him
in
prayer
,
yet
our
singing
and
praying
to
him
,
must
bee
as
hee
is
{αβγδ}
,
Note
.
God
and
man
in
one
person
,
his
humanity
is
not
to
bee
worshipped
with
religious
worshippe
,
for
it selfe
,
or
by
it selfe
,
because
by
it selfe
it
is
a
creature
,
but
as
it
is
personally
vnited
to
the
God-head
,
and
as
it
is
part
of
that
person
which
is
,
true
God
,
so
the
humanity
of
Christ
is
to
bee
worshipped
with
one
and
the
same
worshippe
,
that
the
God-head
is
as
appeares
plainely
,
Hebrewes
the
first
and
the
sixth
,
it
is
there
sayd
,
that
the
Angelles
must
worshippe
the
first
begotten
sonne
of
God
,
brought
into
the
world
,
that
is
,
Christ
God
and
man
,
(
but
that
by
the
way
.
)
Hence
it
is
cleare
that
no
part
of
religious
worshippe
is
to
be
giuen
to
the
humanity
of
Christ
apart
and
seuered
from
his
God-head
,
and
therefore
Psalmes
are
not
to
bee
sing
to
his
humanity
alone
,
and
if
not
to
the
humanity
of
Christ
,
then
much
lesse
to
any
other
creature
,
and
it
prooues
it
strongly
that
our
singing
of
Psalmes
must
bee
directed
to
the
Lorde
and
to
his
praise
and
glorie
alone
.
And
heerein
are
our
aduersaries
the
Papists
iustly
to
be
taxed
,
The
Papists
taxed
for
singing
songs
of
praise
to
the
Virgin
Mary
.
as
in
praying
so
in
singing
they
offend
,
little
regarding
to
keepe
within
compasse
of
this
duty
,
in
their
masse
booke
wee
finde
they
haue
songs
of
praise
to
the
Virgin
Marie
,
in
which
they
blasphemously
call
her
their
mediatrix
,
and
say
she
is
placed
in
the
throne
with
God
the
Father
,
and
that
shee
raignes
with
God
,
yea
they
sing
to
her
that
shee
is
the
mother
of
grace
,
the
fountaine
of
mercy
,
with
a
number
of
like
praises
that
they
sing
to
her
most
wickedly
,
and
most
blasphemously
;
for
there
is
no
meere
creature
either
in
heauen
or
in
earth
worthy
to
bee
ioyned
with
God
,
and
to
haue
any
part
of
diuine
worship
,
such
as
is
singing
of
Psalmes
,
and
spirituall
songs
,
hee
is
God
ouer
all
,
and
hee
alone
is
to
bee
magnified
and
praised
for
euer
.
And
for
the
vse
of
this
to
our selues
,
we
must
remember
to
whome
the
singing
of
Psalmes
must
be
directed
(
namely
)
to
the
Lord
,
Wee
must
remember
to
direct
our
singing
of
Psalms
to
the
praise
of
God
.
say
thou
with
Moses
,
Exodus
15.
I
will
sing
vnto
the
Lord
,
who
is
the
fountaine
of
all
the
good
things
I
enioy
,
when
thou
hast
occasion
to
reioyce
for
some
blessing
of
God
vouchsafed
vnto
thee
,
and
to
shew
forth
thy
ioy
by
singing
of
Psalmes
,
then
sing
not
to
thy selfe
,
that
is
,
in
thy
singing
haue
not
respect
neither
looke
thou
to
thine
owne
wit
or
paynes
,
as
if
thine
owne
wit
or
paines
had
beene
the
onely
cause
of
that
blessing
,
nor
yet
to
thy
friends
and
meanes
,
to
thy
fortune
,
to
thy
bagge
or
baggage
,
nor
to
any
other
thing
,
let
no
creature
robbe
God
of
his
right
,
sing
thou
to
the
Lord
,
and
direct
thy
singing
to
him
alone
,
euen
to
the
praise
and
glorie
of
his
name
alone
,
who
alone
is
the
author
and
giuer
of
euerie
good
gift
.
One
thing
in
generall
may
bee
further
gathered
from
these
words
,
(
In
Psalmes
,
and
Hymnes
,
and
Spirituall
songs
,
singing
with
a
grace
in
your
hearts
to
the
Lord
)
(
namely
this
)
it
is
cleare
by
this
text
.
That
the
exercise
of
singing
is
lawful
if
it
be
both
for
matter
and
manner
,
as
the
Apostle
hath
heere
set
downe
,
if
the
matter
be
a
Psalme
,
or
a
Hymne
,
or
a
Spirituall
song
,
and
if
it
bee
with
grace
in
our
hearts
to
the
praise
of
God
,
then
no
question
of
it
,
singing
is
lawfull
.
Hence
by
proportion
we
may
gather
,
that
playing
vpon
an
instrument
of
musicke
is
also
lawfull
;
yea
,
the
harmony
of
many
musicall
instruments
together
,
is
a
lawfull
thing
;
if
it
be
rightly
vsed
,
Playing
vpon
an
instrument
of
musicke
,
&
the
harmony
of
many
musicall
instruments
together
,
is
a
lawfull
thing
if
it
be
rightly
vsed
.
and
as
it
ought
to
bee
,
and
that
it
is
lawfull
,
the
excellent
vse
of
it
makes
it
manifest
,
it
s
of
vse
to
stirre
vp
spirituall
ioy
and
cheerefulnesse
in
the
heart
.
Wee
reade
2
King
.
3.15
.
that
when
that
great
Prophet
Elisha
saw
his
minde
,
thorow
the
zeale
to
Gods
glorie
troubled
in
respect
of
the
King
of
Israel
,
he
called
for
a
minstrel
,
and
so
by
meanes
of
his
playing
his
minde
was
refreshed
,
and
the
heat
and
zeale
of
his
affection
was
stirred
vp
to
speake
the
word
of
God
And
hence
it
is
,
that
we
vse
to
sing
a
Psalme
before
the
Sermon
,
Note
.
it
is
not
a
matter
of
complement
to
grace
the
action
,
but
to
stirre
vp
our
hearts
more
cheerefully
to
speake
,
and
heare
the
word
of
God
;
and
therefore
,
doubtlesse
,
musicke
either
in
singing
,
or
playing
on
instruments
,
being
of
such
excellent
vse
,
is
a
lawfull
thing
and
may
be
vsed
,
if
it
be
rightly
vsed
,
and
that
wee
are
especially
to
looke
vnto
,
that
wee
vse
it
aright
.
Some
may
say
,
how
is
that
,
when
doe
wee
rightly
vse
it
?
I
answer
,
Answ
.
The
right
vse
of
Musicke
.
when
we
vse
it
to
a
right
end
,
with
moderation
and
in
due
season
,
when
we
vse
it
to
stirre
vp
spirituall
ioy
,
&
to
make
vs
more
fit
to
glorifie
God
,
and
to
walke
in
our
callings
,
and
when
we
vse
it
moderately
,
not
making
of
a
recreation
an
occupation
,
not
playing
to
play
,
(
that
is
)
not
suffering
our
hearts
to
bee
stollen
away
,
and
snared
in
the
pleasure
of
our
musicke
,
and
when
we
vse
it
seasonably
,
not
vsing
it
when
we
should
be
otherwise
exercised
,
as
in
praier
,
in
hearing
the
word
,
in
meditating
on
that
we
haue
heard
.
And
in
these
respects
,
if
we
duly
examine
our selues
,
we
shall
finde
that
most
of
vs
are
faulty
,
Reproofe
of
those
that
abuse
musicke
.
and
iustly
to
bee
reproued
;
it
is
(
no
doubt
)
with
many
of
vs
,
as
it
was
with
the
people
in
Amos
his
time
,
Amos
6.5
.
They
make
Dauid
their
defence
for
musicke
abused
;
yea
,
doe
not
many
vse
musicke
,
not
to
stirre
vp
spirituall
ioy
,
but
to
stirre
vp
their
wanton
lusts
,
tripping
and
dauncing
after
their
musick
wantonly
,
and
immodestly
;
yea
,
and
that
excessiuely
,
euen
spending
whole
daies
and
nights
,
and
that
in
Tauerns
,
and
like
places
?
Yea
,
doe
not
many
thus
vse
it
on
the
Sabbath
day
?
What
is
more
common
then
at
our
weddings
on
the
Sabbath
day
,
to
doe
as
the
people
did
,
Exod
.
32.6
.
To
eat
and
drinke
,
and
to
rise
vp
and
play
,
and
then
to
attend
to
our
musicke
,
and
to
dally
and
daunce
?
Yea
,
some
thinke
they
may
lawfully
doe
it
when
the
publike
exercise
is
done
,
then
they
think
they
may
follow
their
dauncing
and
gaming
:
but
know
thou
whosoeuer
thou
art
,
that
so
doing
,
thou
keepest
a
day
,
not
to
the
Lord
,
but
to
the
Deuill
,
and
thou
dost
then
more
dishonor
God
and
hurt
thy selfe
,
then
in
any
day
of
the
weeke
besides
;
remember
it
therfore
,
that
thou
maiest
lawully
vse
musick
if
thou
rightly
vse
it
;
if
thou
vse
it
to
a
right
end
,
to
stir
vp
spiritual
ioy
with
moderation
and
in
due
time
and
season
;
&
if
thou
faile
in
one
or
more
of
these
circumstances
thou
dost
abuse
it
,
and
shalt
one
day
answer
for
the
abuse
of
it
;
yea
,
without
repentance
the
Lord
will
iudge
thee
,
as
that
euill
seruant
,
Matth
.
24
49.
who
is
there
said
,
to
eate
and
drinke
with
the
drunken
,
it
s
lawfull
to
eat
and
drinke
,
but
if
men
eat
and
drinke
with
the
drunken
(
that
is
)
excessiuelie
abusing
their
meate
and
drinke
,
they
shall
receiue
an
heauy
doome
,
so
if
thou
abuse
thy
musicke
,
which
may
be
lawfully
vsed
,
without
repentance
for
that
sinne
,
thy
portion
shall
be
with
hypocrites
.
VER
.
17.
And
whatsoeuer
ye
shall
doe
in
word
or
deed
,
do
all
in
the
name
of
the
Lord
Iesus
,
giuing
thankes
to
God
,
euen
the
Father
by
him
.
In
this
verse
the
Apostle
goes
on
to
exhort
the
Colossians
to
other
duties
of
the
first
Table
of
the
commandements
;
as
to
inuocation
,
and
calling
vpon
God
,
and
to
thankesgiuing
in
this
exhortation
,
he
commends
to
them
a
generall
rule
,
reaching
to
all
things
not
specified
before
,
as
if
hee
had
said
,
because
it
were
infinit
to
write
to
you
of
all
things
particularly
,
take
this
that
I
now
set
before
you
,
as
a
generall
rule
of
al
your
sayings
,
&
doings
whatsoeuer
:
here
then
the
Apostle
doth
vrge
on
the
Colossians
,
this
generall
.
That
whatsoeuer
they
did
,
they
shold
do
it
in
the
name
of
Christ
who
is
described
by
his
title
Lord
,
&
by
his
name
(
Iesus
)
&
withall
the
Apostle
doth
specifie
and
expresse
more
particularly
what
hee
meanes
by
that
generall
,
all
whatsoeuer
they
should
do
(
namely
)
all
words
and
all
deedes
whatsoeuer
(
saith
he
)
ye
shall
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
,
and
he
there
staies
not
,
but
he
further
requires
of
them
,
that
their
sayings
and
doings
should
be
with
thankes
to
God
(
giuing
thanks
to
God
)
and
that
is
inlarged
,
by
shewing
how
God
is
to
be
conceiued
of
them
in
their
giuing
of
thanks
to
him
(
namely
)
not
only
as
the
creator
of
al
things
,
but
as
a
father
,
and
then
by
whom
as
their
mediator
they
should
present
and
offer
vp
their
thanks
to
God
in
the
last
words
,
by
him
(
namely
)
by
Christ
,
and
so
the
summe
and
substance
of
this
verse
is
an
exhortation
.
To
say
and
do
all
tings
whatsoeuer
in
the
name
of
Christ
,
with
thankes
to
God
the
Father
,
thorow
him
the
only
mediator
betweene
God
and
vs.
The
parts
of
this
exhortation
are
these
two
.
First
,
that
whatsoeuer
we
shall
doe
in
word
or
deed
,
we
do
it
in
the
name
of
the
Lord
Iesus
.
Secondly
,
whatsoeuer
is
done
of
vs
,
wee
giue
thankes
to
God
by
Christ
.
Come
we
to
the
first
of
these
:
And
whatsoeuer
yee
shall
doe
in
word
or
deede
,
doe
all
in
the
name
of
the
Lord
Iesus
,
(
that
is
)
what
businesse
soeuer
yee
shall
enterprise
,
what
matter
soeuer
yee
shall
enter
vpon
,
and
take
in
hand
to
performe
.
For
the
word
(
doe
is
heere
extended
by
the
Apostle
,
Interpretation
.
as
we
see
,
both
to
word
and
deed
,
and
therefore
wee
are
to
conceiue
his
meaning
largely
,
and
generally
,
(
in
word
,
or
deede
)
that
is
,
either
in
speech
or
action
,
(
doe
all
)
doe
all
those
businesses
and
matters
in
the
name
of
the
Lord
Iesus
.
It
may
bee
said
,
sometimes
men
take
in
hand
wicked
workes
,
are
they
to
doe
them
in
the
name
of
the
Lord
Iesus
?
Answ
:
The
Apostles
meaning
is
not
that
wee
should
doe
wicked
workes
in
the
name
of
the
Lord
Iesus
,
but
that
wee
should
onely
doe
such
things
as
may
bee
done
in
his
name
,
and
that
the
things
wee
take
in
hand
,
either
in
speach
or
action
,
be
lawfull
and
good
,
such
as
may
bee
done
,
and
then
that
wee
doe
them
in
the
name
of
the
Lord
Iesus
.
(
In
the
name
of
the
Lord
Iesus
)
This
forme
of
speech
hath
many
acceptions
in
Scripture
,
I
will
not
stand
to
remember
them
.
Heere
it
doth
imply
thus
much
,
that
what
businesse
or
matter
soeuer
wee
enterprise
,
wee
take
it
in
hand
,
with
inuocation
,
with
calling
on
God
in
the
name
,
and
mediation
of
Christ
,
and
that
is
cleare
by
the
words
following
,
that
we
are
to
giue
thankes
to
God
the
Father
by
him
,
(
that
is
)
in
his
name
and
mediation
as
appeares
plainely
Ephes
.
5.20
.
Thus
then
conceiue
wee
the
Apostles
meaning
in
these
words
.
(
And
whatsoeuer
yee
shall
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
.
)
As
if
hee
had
said
,
The
meaning
of
the
text
.
What
matter
or
businesse
soeuer
you
enterprise
,
and
take
in
hand
,
either
in
speach
,
or
action
,
let
it
bee
such
as
you
enter
vpon
with
praier
,
and
when
you
enter
vpon
it
and
take
it
in
hand
,
looke
that
your
enterprising
of
it
bee
with
inuocation
and
calling
vpon
God
in
the
name
of
Christ
.
Now
first
obserue
we
that
the
Apostle
,
Obseru
.
heere
sets
before
vs
a
generall
rule
according
to
which
,
whatsoeuer
matter
,
or
businesse
wee
take
in
hand
,
either
in
speech
,
or
action
,
must
bee
framed
,
that
whatsoeuer
wee
doe
in
word
,
or
deede
,
wee
must
doe
it
in
the
name
of
Christ
,
euen
with
calling
vpon
God
in
his
name
.
Hence
presseth
this
point
.
That
all
matters
,
businesses
,
and
workes
wee
take
in
hand
,
either
in
speech
,
or
action
,
Euery
worke
and
businesse
wee
take
in
hand
in
speech
or
action
,
must
be
such
as
we
may
present
before
the
Lord
in
praier
Reasons
.
they
must
bee
such
as
wee
may
present
and
set
before
the
Lord
in
praier
,
they
must
bee
such
as
wee
may
craue
the
Lord
his
direction
,
his
assistance
,
and
his
blessing
in
,
and
vpon
them
thorow
Christ
,
and
whatsoeuer
worke
or
businesse
,
wee
may
not
commend
to
God
in
praier
,
that
we
may
not
say
,
or
doe
.
For
why
?
there
is
no
matter
,
businesse
or
worke
we
may
take
in
hand
,
but
that
we
haue
either
expresse
warrant
for
,
or
at
least
approbation
for
it
in
the
word
of
God
,
and
a
promise
of
a
blessing
,
either
direct
,
or
by
good
consequent
to
bee
gathered
,
belonging
to
it
;
and
therefore
there
is
no
matter
,
or
businesse
wee
may
enter
vppon
,
but
that
wee
may
by
faith
,
(
resting
on
the
Commandement
and
promise
of
God
)
commend
to
God
in
praier
.
And
againe
,
euen
in
matters
of
businesses
of
this
world
,
we
must
carrie
our selues
,
not
onely
iustly
,
but
religiously
,
saying
and
doing
all
we
say
or
doe
,
as
in
the
presence
of
almighty
God
,
as
the
Lord
said
to
Abraham
,
Gen.
17.1
.
I
am
God
al-sufficient
,
walke
before
mee
,
and
bee
thou
vpright
,
and
therefore
,
doubtlesse
,
all
matters
,
businesses
,
and
workes
wee
take
in
hand
,
either
in
speech
,
or
action
,
must
bee
such
as
wee
may
set
before
the
eye
of
the
Lord
,
and
offer
and
present
to
him
in
praier
,
crauing
his
direction
in
them
,
and
his
blessing
vpon
them
in
the
name
of
Christ
;
it
were
easie
to
make
this
further
manifest
.
But
for
the
vse
,
let
it
bee
laid
vp
in
our
hearts
,
and
remembred
,
When
we
go
about
any
matter
,
or
businesse
we
are
to
consider
whether
wee
may
comend
it
to
God
in
praier
,
or
no
,
&
accordinglie
to
doe
it
,
or
leaue
it
vndone
.
and
whensoeuer
thou
goest
about
any
matter
,
or
busines
,
learn
then
thus
to
debate
,
&
thus
to
think
with
thy selfe
;
is
this
thing
that
I
goe
now
about
such
as
I
may
commend
to
the
Lord
in
praier
?
May
this
that
I
am
about
,
be
said
,
or
may
this
be
done
in
the
name
of
the
Lord
Iesus
,
euen
with
thy
calling
on
God
in
his
name
?
Surely
then
,
I
may
take
it
in
hand
with
cheerfulnes
and
comfort
;
but
on
the
other
side
,
is
this
I
am
now
about
to
do
,
such
a
thing
,
as
I
dare
not
set
before
the
Lord
in
praier
,
nor
call
on
him
for
a
blessing
in
the
name
of
Christ
,
or
at
least
,
I
doubt
,
whether
I
may
so
doe
,
or
no
?
Surely
then
its
good
for
me
to
forbeare
,
and
to
take
heede
how
I
aduenture
on
it
.
Oh
that
men
would
thus
think
and
reason
with
themselues
,
when
they
are
about
to
take
in
hand
any
thing
,
either
in
speech
or
action
,
no
doubt
it
would
bee
a
notable
meanes
to
keep
them
from
doing
many
things
they
doe
amisse
,
would
men
if
this
were
thought
on
and
remembred
,
would
they
then
take
vpon
them
by
their
speech
to
giue
false
euidence
and
testimony
,
against
an
innocent
,
or
to
make
a
lie
for
the
defence
of
a
guilty
person
?
Would
they
then
enter
on
their
businesse
,
and
take
in
hand
workes
of
their
callings
on
the
Sabbath
day
?
with
many
other
things
that
might
be
reckoned
vp
:
but
these
are
to
common
amongst
men
,
and
therefore
I
instance
in
them
,
would
men
,
I
say
,
take
in
hand
to
doe
these
and
many
like
things
,
if
they
did
remember
,
they
are
to
take
in
hand
nothing
,
either
in
speech
or
action
,
but
that
they
may
doe
in
the
name
of
Christ
,
and
may
commend
to
the
Lord
in
praier
,
in
,
and
thorow
him
?
Surely
no
,
if
they
had
any
dramme
of
the
feare
of
God
,
they
would
not
,
and
therfore
remember
this
as
a
rule
of
excellent
vse
to
guide
thee
in
all
things
,
thou
takest
in
hand
,
either
in
speech
or
action
,
that
which
thou
maiest
take
in
hand
,
either
to
speake
,
or
doe
;
it
must
be
such
as
thou
maiest
doe
in
the
name
of
Christ
,
and
commend
to
God
in
his
name
:
and
if
the
thing
thou
art
about
to
speake
,
or
doe
,
bee
such
,
then
goe
on
with
boldnesse
,
if
it
be
not
,
take
heede
how
thou
doest
it
;
and
howsoeuer
it
may
bring
thee
in
worldly
profit
,
yet
because
thou
canst
not
commend
thy
worke
to
the
Lord
in
praier
,
thou
canst
not
looke
for
a
blessing
on
that
profit
,
but
rather
,
indeed
,
the
curse
of
God
vpon
it
;
yea
,
without
thy
repentance
and
Gods
great
mercy
towards
thee
,
thou
shalt
finde
the
curse
of
God
vpon
that
,
and
that
beeing
laid
to
the
rest
of
thy
goods
,
euen
vpon
all
that
euer
thou
hast
,
Habac
.
2.9
.
And
therefore
euer
remember
this
,
that
all
matters
and
workes
thou
takest
in
hand
must
bee
such
,
as
thou
maiest
commend
to
God
in
praier
,
and
say
,
the
Lord
for
his
Christ
sake
blesse
them
,
and
giue
good
successe
vnto
them
.
The
next
thing
that
offers
it selfe
to
our
consideration
,
as
a
duty
laid
before
vs
in
this
generall
rule
,
is
this
.
All
our
waies
and
works
ought
to
bee
enterd
into
with
praier
,
when
we
enterprise
,
and
take
in
hand
any
businesse
,
either
in
speech
or
action
,
wee
must
call
on
God
in
the
name
of
Christ
,
for
a
blessing
vpon
it
.
Looke
on
the
example
of
Abrahams
seruant
,
Gen.
24.12
.
He
praied
that
the
Lord
would
send
him
good
speed
,
All
our
waies
and
works
are
to
be
taken
in
hand
with
praier
.
and
haue
mercy
on
his
master
Abraham
.
And
Ruth
2.4
.
Boaz
praied
for
his
reapers
,
for
that
salutation
of
his
(
the
Lord
be
with
you
)
was
,
no
doubt
,
a
lifting
vp
of
his
heart
with
his
voice
,
that
the
Lord
would
strengthen
and
blesse
their
labours
.
And
Act.
20.36
.
We
find
that
Paul
before
hee
tooke
shipping
,
kneeled
downe
and
praied
.
And
by
these
examples
and
many
more
that
might
be
brought
to
this
purpose
,
wee
are
plainely
taught
.
That
wee
are
to
take
in
hand
the
labours
and
workes
of
our
callings
with
praier
,
if
oportunity
serue
not
to
make
a
set
praier
at
the
beginning
af
euery
worke
,
yet
at
least
,
euen
in
the
worke
we
are
to
lift
vp
our
hearts
to
the
Lord
,
when
wee
are
labouring
and
sweering
,
and
in
the
middest
of
our
greatest
imploiment
.
And
the
reasons
of
this
are
manifest
.
First
,
without
the
blessing
of
God
all
our
labours
are
vaine
.
Psalm
.
127.1.2
.
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
,
and
it
is
in
vaine
to
rise
earely
,
and
to
lie
downe
late
,
and
to
eat
the
bread
of
sorrow
.
Therefore
we
are
to
call
vpon
God
for
a
blessing
vpon
them
.
Againe
,
by
praier
our
labours
are
sanctified
,
howsoeuer
they
may
be
lawful
worke
and
warranted
by
the
word
,
and
so
good
in
their
kind
,
and
in
themselues
,
yet
to
vs
they
are
not
sanctified
without
praier
.
That
which
the
Apostle
saith
of
the
creatures
,
1
Tim
.
4.5
.
is
also
true
of
the
workes
of
our
lawfull
callings
,
they
are
sanctified
by
the
word
and
praier
.
First
,
therefore
,
this
serues
to
checke
and
reproue
such
as
labour
in
their
callings
,
Reproofe
of
such
as
care
not
to
sanctifie
their
labours
by
praier
.
and
are
very
sedulous
and
painfull
in
their
worke
,
they
toile
,
and
moile
but
they
haue
no
care
to
sanctifie
their
labours
,
and
to
call
on
God
for
a
blessing
vpon
them
.
Doe
not
many
of
vs
rise
earely
,
and
so
soone
as
euer
they
are
vp
,
they
fall
to
their
worke
,
and
continue
at
it
till
they
are
wearie
,
and
then
lie
downe
,
neuer
calling
on
God
before
,
nor
giuing
thankes
after
?
Is
this
a
labour
in
our
callings
pleasing
to
God
?
No
,
no
,
if
thou
so
thinke
thou
art
deceiued
,
thou
must
know
that
labour
and
toile
,
though
it
be
in
a
lawfull
calling
is
not
simply
good
,
and
a
thing
wherein
God
is
pleased
(
for
wicked
men
may
doe
it
)
but
labour
sanctified
is
the
labour
that
the
Lord
liketh
,
and
will
blesse
;
and
withall
remember
that
thou
labouring
and
working
,
and
yet
hauing
no
care
to
call
on
God
for
a
blessing
on
thy
labours
,
thou
labourest
not
in
the
name
of
the
Lord
Iesus
.
Thou
wilt
say
,
in
whose
name
then
?
Surely
in
thine
own
name
,
euen
in
confidence
of
thine
owne
strength
,
and
thou
art
one
of
those
Iames
speakes
of
chapter
the
4.13
.
that
say
,
to
day
wee
will
doe
such
or
such
a
thing
,
such
a
peece
of
businesse
we
will
dispatch
this
day
,
but
neuer
lift
vp
their
hearts
to
the
Lord
,
desiring
him
to
inable
them
to
doe
it
,
and
so
doing
,
it
is
a
bolde
presumption
in
thee
,
and
one
time
or
other
,
cannot
escape
the
punishing
hand
of
God
,
and
therefore
take
heed
of
it
,
and
euer
remember
that
thou
must
enter
on
thy
labours
with
prayer
,
at
least
euery
morning
call
thou
to
God
for
a
blessing
on
all
thy
labours
that
day
,
and
in
the
heat
of
thy
worke
,
when
thou
art
most
earnest
about
it
,
still
now
and
then
lift
vp
thine
heart
in
prayer
.
Againe
,
is
it
so
,
that
when
wee
take
in
hand
the
ordinary
workes
of
our
callings
,
wee
are
to
call
vpon
God
in
the
name
of
Iesus
Christ
for
a
blessing
,
then
doubtlesse
much
more
ought
wee
so
to
doe
,
when
wee
enter
on
the
holy
duties
of
Gods
worshippe
,
If
we
may
not
enter
on
the
workes
of
ordinary
callings
,
without
prayer
in
them
,
much
lesse
on
the
duties
of
Gods
worship
.
as
to
heare
the
worde
,
to
receiue
the
Sacraments
,
and
the
like
:
and
heerein
the
most
of
vs
are
much
faulty
and
iustly
to
bee
blamed
,
doe
not
most
men
and
women
,
either
come
from
their
beddes
or
from
some
ordinary
businesse
to
the
Church
,
neuer
caring
to
call
vpon
God
for
a
blessing
on
that
holy
businesse
.
Well
,
let
vs
know
that
so
doing
,
though
the
workes
of
hearing
the
worde
,
receiuing
the
Sacraments
,
bee
holy
in
themselues
,
yet
they
are
not
sanctified
vnto
vs
,
and
howsoeuer
wee
renounce
the
opinion
of
the
Papists
,
touching
opus
operatum
,
yet
indeede
wee
doe
as
they
doe
,
wee
rest
in
the
worke
done
,
yea
,
wee
comming
to
the
Church
without
calling
vpon
God
before
wee
come
,
we
come
not
in
the
name
of
God
,
but
in
our
own
names
,
and
can
we
then
look
for
a
blessing
?
Surely
no
,
but
rather
for
a
curse
,
and
that
our
hearing
of
the
word
should
turne
to
our
deeper
condemnation
,
and
therefore
especially
remember
when
thou
commest
to
do
the
work
of
the
Lord
in
his
immediate
worship
and
seruice
,
that
then
thou
call
on
God
in
the
name
of
Christ
for
a
blessing
,
that
it
aboue
all
other
things
may
be
sanctified
vnto
thee
.
Now
the
Apostle
saith
(
whatsoeuer
ye
doe
)
and
then
addes
(
in
word
or
deed
)
it
is
cleere
.
That
euen
speech
is
sometimes
a
work
,
as
the
speech
of
the
Magistrate
,
or
of
the
Minister
.
And
therefore
no
light
matter
as
some
esteeme
it
,
but
vpon
that
I
will
not
stand
,
neither
will
I
enter
to
speake
of
the
poynt
of
mediation
in
whose
name
wee
are
to
pray
till
we
come
to
the
last
wordes
of
this
verse
(
by
him
)
only
one
thing
we
are
to
mark
that
the
Apostle
sayth
not
(
by
the
name
of
Christ
)
though
by
his
name
many
great
workes
may
bee
done
,
but
in
the
name
of
the
Lord
Iesus
,
no
doubt
hee
thus
spake
vpon
purpose
to
teach
vs
thus
much
.
That
wee
must
bee
able
to
doe
all
our
workes
in
the
name
of
Christ
with
comfort
,
and
so
as
they
may
bee
in
his
mediation
accepted
,
We
must
bee
able
to
doe
all
our
workes
in
the
name
of
Christ
with
comfort
,
and
so
as
they
may
be
in
his
mediation
accepted
.
for
indeed
men
may
do
great
workes
by
the
name
of
Christ
,
and
yet
finde
no
comfort
in
the
doing
of
them
,
they
may
by
his
name
prophesie
,
and
cast
out
diuels
,
and
doe
many
great
workes
,
Matth
.
the
seauenth
and
twenty
two
,
and
yet
finde
no
comfort
,
nay
they
may
(
notwithstanding
these
great
workes
)
goe
to
hell
.
Therefore
if
wee
woulde
finde
comfort
in
our
labors
wee
must
doe
them
in
the
mediation
of
Christ
,
and
so
as
wee
are
sure
they
are
accepted
in
and
thorow
him
.
How
is
that
may
some
say
?
When
wee
haue
part
in
the
merit
of
Christ
by
faith
,
then
our
labours
and
all
the
good
things
wee
doe
are
accepted
in
him
,
and
there
is
comfort
in
the
doing
of
them
:
whereas
otherwise
,
if
wee
haue
no
part
in
the
merit
of
Christ
,
the
best
words
wee
doe
or
can
doe
,
though
it
bee
the
winning
of
soules
,
haue
no
comfort
in
them
,
they
may
bring
comfort
and
good
to
others
,
but
neuer
will
they
bring
comfort
to
our
owne
soules
,
therefore
labour
thou
to
haue
part
in
the
merit
of
Christ
,
We
must
labour
to
haue
part
in
the
merit
of
Christ
,
that
our
workes
may
be
accepted
in
and
thorow
him
.
and
neuer
rest
till
by
faith
thou
doest
apprehend
his
merit
,
and
apply
it
to
thy selfe
,
and
then
thy
workes
and
good
thinges
thou
doest
will
bee
pleasing
to
God
,
and
in
and
thorow
the
mediation
of
Christ
,
thou
shalt
finde
comfort
in
the
doing
of
them
.
Come
wee
to
the
second
part
of
the
Apostles
exhortation
heere
vrged
,
namely
this
,
that
whatsoeuer
is
done
of
vs
,
either
in
word
or
deede
,
wee
giue
thankes
to
God
by
Christ
(
giuing
thanks
to
God
euen
the
father
by
him
)
giuing
thankes
to
God
,
that
is
,
with
ioy
and
gladnesse
of
heart
,
magnifying
and
praising
God
,
with
a
true
and
serious
acknowledgement
of
his
goodnesse
and
mercy
,
Interpretation
.
opening
your
mouthes
to
render
thankes
and
praise
to
him
(
euen
the
father
)
in
the
originall
it
is
(
and
the
father
)
the
coniunction
(
and
)
doth
not
heere
note
diuersity
of
person
,
but
is
put
to
declare
how
God
is
to
bee
conceiued
of
vs
in
our
giuing
thankes
vnto
him
,
namely
,
as
our
father
in
Christ
his
sonne
,
in
whom
hee
hath
loued
vs
,
and
made
vs
accepted
in
his
sight
,
Ephes
.
1.6
.
and
of
his
fathers
loue
towards
vs
in
him
,
hath
bestowed
on
vs
,
that
for
which
wee
giue
thankes
,
and
many
other
benefits
(
by
him
)
that
is
by
Christ
,
as
your
mediatour
and
in
his
name
,
Ephes
.
5.20
.
this
then
is
the
meaning
of
these
words
,
as
if
the
Apostle
had
sayd
more
largely
thus
.
With
ioy
and
gladnesse
of
heart
,
and
with
a
serious
acknowledgement
of
the
goodnesse
of
God
,
The
meaning
of
the
text
.
opening
your
mouths
to
magnifie
and
to
render
thankes
to
him
as
to
your
good
and
gratious
Father
in
Christ
,
offering
vppe
your
praise
and
thankesgiuing
by
Christ
,
as
your
Mediatour
euen
in
his
name
,
and
thorow
him
alone
.
Now
first
heere
wee
may
plainely
see
this
duty
layd
before
vs.
That
as
wee
are
to
enter
on
our
workes
and
businesses
,
and
to
begin
what
matter
soeuer
we
take
in
hand
,
either
in
speech
or
action
with
prayer
,
so
wee
are
to
end
the
same
with
thankes-giuing
,
As
we
are
to
beginne
our
works
and
businesses
with
prayer
,
so
wee
must
end
them
with
thankesgiuing
.
it
is
not
enough
for
vs
to
come
to
to
God
before
our
worke
,
crauing
his
direction
and
blessing
in
and
vpon
the
same
,
but
we
must
come
to
him
after
it
is
ended
with
thankesgiuing
,
hauing
then
our
hearts
enlarged
,
and
our
mouthes
filled
with
praise
and
thankesgiuing
to
him
.
And
for
this
also
wee
haue
example
in
the
Scripture
,
Gen.
24.
Abrahams
seruant
not
onely
prayed
before
his
iourney
verse
the
twelfth
,
but
verse
the
twenty
seuen
,
hee
gaue
thankes
to
the
Lord
,
for
that
hee
had
giuen
him
good
successe
in
his
iourney
,
and
hee
sayd
,
blessed
bee
the
Lord
God
of
my
Master
Abraham
,
which
hath
not
withdrawen
his
mercy
,
and
his
truth
from
my
master
,
2.
Chron
.
20.
wee
haue
a
notable
example
to
this
purpose
we
there
finde
that
when
a
a
great
army
came
against
Iehoshaphat
and
his
people
,
and
they
were
to
goe
out
and
to
meet
them
,
and
to
fight
against
them
,
that
good
King
&
the
people
,
not
only
humbled
themselues
before
they
went
out
,
and
Iehoshaphat
made
an
excellent
prayer
,
from
verse
the
sixth
,
to
the
end
of
the
twelfth
,
but
also
afterwards
when
the
Lorde
had
giuen
them
a
maruellous
victorie
ouer
their
enemies
,
then
they
blessed
the
Lord
,
and
gaue
thankes
to
him
for
the
same
,
verse
26.
they
assembled
themselues
in
the
valley
of
Berachah
,
for
there
they
blessed
the
Lord
,
saith
the
text
,
and
verse
28
they
came
againe
to
Ierusalem
with
viols
and
with
harpes
,
and
with
trumpet
euen
vnto
the
house
of
the
Lord
;
and
to
these
might
be
added
other
examples
teaching
vs
the
same
thing
,
that
wee
are
not
onely
to
enter
vpon
our
workes
,
and
beginne
them
with
prayer
,
but
that
wee
must
also
end
them
with
thankesgiuing
to
God
,
with
cheerefulnes
of
heart
,
opening
our
mouthes
to
magnifie
the
name
of
the
Lorde
,
for
the
same
the
reasons
of
this
duetie
are
these
.
First
,
because
God
is
the
principall
agent
in
euerie
good
worke
and
businesse
done
by
vs
,
wee
are
but
as
tooles
and
instruments
in
his
hand
,
and
therefore
of
of
right
,
praise
and
thankes
belongs
to
him
for
the
doing
of
it
.
And
againe
,
because
thankesgiuing
must
euer
reach
as
farre
as
petition
,
what
wee
make
petition
and
request
for
at
the
hand
of
the
Lorde
;
the
same
wee
are
to
giue
thankes
for
:
so
hath
the
Apostle
taught
vs
,
Philippians
4.
verse
6.
In
all
things
let
your
requests
bee
shewed
vnto
God
in
praier
and
supplication
,
with
giuing
of
thankes
,
hee
extends
the
one
as
farre
as
the
other
,
and
therefore
as
wee
beginne
our
worke
and
businesse
with
prayer
,
so
wee
must
ende
it
with
thankesgiuing
,
alwaies
praising
God
for
his
mercy
and
blessing
,
in
and
vpon
the
same
.
Obiection
.
Happily
some
may
say
,
but
what
if
the
Lorde
crosse
vs
in
our
lawfull
workes
begunne
in
the
name
of
Christ
,
and
taken
in
hand
with
prayer
,
and
we
haue
not
good
successe
in
our
busines
,
are
wee
then
to
blesse
God
and
to
giue
him
thanks
?
I
answer
,
we
are
euen
then
to
giue
thankes
to
the
Lord
,
for
howsoeuer
the
successe
answer
not
our
desire
and
expectation
,
and
so
in
seeming
,
and
in
our
conceit
is
not
good
,
yet
if
we
be
in
Christ
,
certainly
it
is
good
,
and
for
the
best
to
vs
:
The
Lord
sees
it
would
not
be
good
for
vs
to
prosper
in
that
businesse
,
and
hee
in
his
wise
prouidence
will
so
dispose
it
as
it
shal
be
to
our
good
according
to
that
Romanes
8.28
.
All
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
,
and
the
Lord
doth
sometimes
crosse
vs
in
some
good
businesse
and
with
prayer
taken
in
hand
,
to
humble
vs
for
something
wherein
we
haue
failed
and
not
done
as
we
ought
,
as
happily
wee
haue
not
prayed
with
feruency
of
spirit
,
as
wee
ought
,
but
coldly
or
customarily
,
or
the
like
,
and
therfore
howsoeuer
the
successe
of
our
labours
taken
in
hand
with
prayer
bee
not
answerable
to
our
desire
and
expectation
,
yet
notwithstanding
that
,
wee
are
to
blesse
God
for
it
,
and
still
it
remaines
our
duety
,
that
what
worke
or
businesse
soeuer
wee
take
in
hand
,
either
in
speech
or
action
with
praier
,
wee
are
likewise
at
the
end
of
the
same
,
to
open
our
mouthes
in
praise
and
thankesgiuing
to
God
,
wee
must
not
onely
doe
all
our
workes
in
the
name
of
Christ
,
but
wee
must
doe
them
also
with
giuing
thankes
to
God
in
his
name
.
Now
in
this
duty
most
of
vs
are
farre
short
and
much
wanting
.
Especially
if
the
Lord
crosse
vs
neuer
so
little
in
any
businesse
wee
take
in
hand
,
Many
faile
in
this
duty
especially
if
the
Lord
crosse
them
but
a
little
in
any
businesse
they
take
in
hand
.
if
things
wee
take
in
hand
,
succeede
not
according
to
our
desire
,
what
shall
wee
then
heare
from
many
of
vs
,
giuing
thankes
to
God
?
Nay
rather
,
muttering
and
murmuring
,
yea
,
sometimes
cursing
and
banning
,
and
wishing
a
plague
or
a
mischiefe
to
light
on
the
thing
or
person
by
whose
meanes
wee
are
crossed
,
this
is
too
common
amongest
vs
,
now
what
is
this
but
to
bee
displeased
with
the
worke
of
Gods
prouidence
,
and
indeede
to
mumure
against
God
himselfe
,
thy
duty
is
to
beginne
thy
businesse
with
prayer
,
and
howsoeuer
it
succeede
,
though
contrarie
to
thy
desire
,
yet
to
blesse
God
,
and
with
ioy
and
gladnesse
of
heart
to
giue
him
thankes
,
and
remember
if
thou
belong
to
Christ
,
thou
hast
reason
so
to
doe
,
for
then
thou
beeing
crossed
,
the
Lord
sees
it
good
,
thou
shouldest
be
so
,
and
hee
will
dispose
it
to
thy
good
.
Oh
but
this
is
hard
to
flesh
and
bloud
?
It
is
true
:
But
thou
hast
more
in
thee
then
flesh
and
bloud
,
euen
the
Spirit
and
grace
,
else
is
that
crosse
a
curse
vnto
thee
;
but
to
go
on
in
the
application
of
this
duty
,
if
we
duly
examine
our selues
,
and
call
our selues
to
a
strict
account
,
I
feare
mee
,
the
most
of
vs
will
bee
wanting
in
this
duety
of
thankfulnesse
,
euen
then
when
our
labours
succeed
well
,
and
we
prosper
in
them
according
to
our
desire
,
where
is
almost
the
man
or
the
woman
to
be
found
that
giues
true
thankes
to
God
for
the
same
?
Happily
wee
doe
it
for
forme
or
fashion
in
some
few
wordes
,
as
I
praise
God
for
my
good
successe
this
day
in
my
businesse
,
but
where
is
our
thankesgiuing
to
God
with
a
serious
meditation
and
due
acknowledgement
of
his
goodnesse
and
mercy
?
where
is
that
affection
of
Dauid
,
opening
the
mouth
wide
in
magnifying
the
name
of
God
,
as
Dauid
did
,
1.
Chronicles
the
twenty
nine
?
reade
the
place
from
the
first
verse
to
the
end
of
the
thirteenth
,
verse
the
eleuenth
hee
sayth
,
Thine
oh
Lord
is
greatnesse
and
power
,
and
glorie
.
and
victorie
,
and
praise
,
for
all
that
is
in
the
heauen
,
and
in
the
earth
is
thine
,
thine
is
the
kingdome
,
Oh
Lord
,
and
thou
excellest
as
head
ouer
all
,
&c.
See
,
hee
could
not
finde
wordes
sufficient
to
set
out
the
affection
of
his
heart
,
where
is
this
manner
of
thankesgiuing
to
bee
found
?
Surely
it
is
rare
and
hard
,
to
be
found
amongst
men
in
these
daies
;
well
,
to
stirre
vs
vp
to
helpe
forward
in
this
duty
,
I
might
vrge
the
excellency
of
it
,
being
a
peculiar
exercise
of
the
Angels
in
heauen
.
But
consider
wee
onely
these
two
things
.
First
,
if
wee
haue
not
our
mouthes
opened
aswell
in
hearty
thankesgiuing
to
God
after
our
labours
(
howsoeuer
the
successe
be
)
as
before
to
call
on
him
for
a
blessing
vpon
them
.
We
are
to
practise
the
duty
of
thankesgiuing
to
God
,
after
our
labours
and
workes
.
Motiues
to
stir
vs
vp
vnto
it
.
Surely
,
it
argues
our
hearts
are
not
sound
within
vs
,
for
an
hypocrite
may
desire
and
pray
for
a
good
thing
,
and
pray
for
it
from
the
bottome
of
his
heart
,
and
yet
haue
no
good
and
godly
desire
,
but
a
desire
of
selfe-loue
,
but
hee
can
neuer
giue
true
and
hearty
thanks
to
God
for
any
blessing
receiued
,
Note
.
he
may
fumble
out
out
some
wordes
of
thankesgiuing
,
but
he
can
neuer
truely
and
heartily
praise
God
.
And
if
wee
then
haue
not
our
mouthes
filled
with
hearty
thankes-giuing
vnto
God
,
after
that
our
labours
are
ended
,
it
is
an
euident
argument
our
hearts
are
but
hollow
,
and
there
is
no
soundnesse
of
grace
in
them
.
And
againe
:
Consider
that
thankes
and
praise
is
neuer
truely
giuen
to
God
for
any
mercy
or
blessing
,
but
thorowe
Gods
mercy
it
brings
downe
another
mercy
,
and
a
further
blessing
.
Looke
on
the
example
of
the
leper
,
Luke
the
seauenteenth
,
hee
returning
and
giuing
thankes
to
Christ
for
his
clensing
,
had
also
his
sinnes
forgiuen
,
as
wee
may
gather
by
those
words
verse
19.
Goe
thy
way
,
thy
faith
hath
made
the
whole
.
If
then
wee
would
make
it
cleere
,
to
the
comfort
of
our
owne
hearts
,
that
our
hearts
are
not
hollow
,
but
that
there
is
soundnesse
of
grace
in
them
,
and
if
wee
would
haue
mercie
after
mercie
,
and
one
blessing
after
another
,
thorow
Gods
mercy
descending
downe
vpon
vs
;
let
vs
then
bee
stirred
vp
,
not
onely
to
come
to
God
in
prayer
,
when
we
take
in
hand
our
workes
and
businesses
,
but
also
to
come
to
him
after
with
our
hearts
enlarged
,
and
our
mouthes
opened
,
and
full
of
true
praise
and
thankesgiuing
to
God
.
The
next
thing
that
offers
it selfe
to
our
consideration
,
is
from
these
wordes
(
euen
the
Father
.
)
Whence
we
are
taught
thus
much
.
That
our
giuing
thankes
to
God
must
be
to
him
,
as
to
our
gracious
father
in
Christ
,
Our
thanksgiuing
to
God
must
bee
to
him
,
as
to
our
gracious
father
in
Christ
.
when
the
Lord
hath
vouchsafed
to
vs
any
good
thing
,
or
blessing
,
we
must
be
able
to
giue
him
thankes
for
it
,
as
for
a
blessing
,
comming
to
vs
from
his
fatherly
loue
in
Christ
,
as
a
blessing
comming
to
vs
in
,
and
thorow
his
Sonne
Christ
Iesus
,
wee
must
bee
able
to
vse
the
Apostles
forme
of
praise
and
thankesgiuing
,
Esphesians
1.3
.
Blessed
bee
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
hath
blessed
vs
with
all
spirituall
blessing
:
in
heauenly
things
in
Christ
with
Spirituall
,
yea
with
this
or
that
temporall
blessiing
in
Christ
Iesus
.
Men
commonly
thinke
it
enough
,
if
they
can
say
,
I
thank
the
Lord
,
he
hath
giuen
me
such
and
such
a
good
thing
,
though
they
be
not
able
to
say
,
such
and
such
good
things
in
Christ
.
Now
there
is
no
comfort
in
such
thankesgiuing
,
the
very
heathen
might
goe
so
farre
.
Wee
must
bee
able
to
giue
thankes
to
God
for
blessings
vouchsafed
to
vs
,
as
comming
to
vs
from
God
our
gracious
Father
in
Christ
,
We
must
labour
to
know
and
be
assured
that
God
is
our
father
in
Christ
,
that
wee
so
giue
him
thankes
for
good
things
vouchsafed
vnto
vs.
A
motiue
thereunto
.
as
tokens
and
pledges
of
his
loue
,
in
the
Sonne
of
his
loue
Christ
IESVS
;
and
this
wee
shall
neuer
doe
,
till
wee
know
that
God
is
our
Father
in
Christ
,
and
wee
haue
his
Spirit
bearing
witnesse
with
our
Spirits
,
that
wee
are
his
children
;
and
therefore
wee
are
neuer
to
rest
till
wee
come
to
that
knowledge
,
and
that
assurance
;
to
giue
thankes
to
GOD
the
Father
of
our
Lord
IESVS
Christ
,
for
any
blessing
,
or
good
thing
vouchsafed
to
vs
onely
as
a
blessing
and
good
thing
in
it selfe
,
and
not
to
vs
in
Christ
,
is
so
farre
from
being
comfortable
,
as
indeed
,
it
doth
rather
bring
in
discomfort
;
it
giues
thee
to
vnderstand
that
,
that
good
thing
is
giuen
,
to
leaue
thee
without
excuse
,
and
for
further
increase
of
thy
condemnation
,
and
therefore
neuer
rest
till
thou
be
able
to
blesse
God
,
and
to
giue
him
thankes
for
good
things
vouchsafed
to
thee
from
his
good
and
gracious
hand
,
in
,
and
thorow
Christ
.
The
last
thing
remaines
,
which
this
verse
doth
offer
to
our
consideration
,
touching
the
point
of
mediation
,
in
whose
name
we
are
to
come
to
God
in
praier
,
and
thanksgiuing
,
Wee
are
to
come
to
God
in
praier
and
thankesgiuing
onely
in
the
name
and
mediation
of
Christ
.
and
that
is
cleare
by
this
text
,
that
in
Christ
his
Sonne
alone
wee
are
to
pray
and
giue
thankes
vnto
God
,
wee
must
doe
all
things
in
the
name
of
Christ
,
and
giue
thankes
to
God
by
him
,
I
will
further
proue
this
by
some
reasons
.
First
,
he
alone
must
be
our
mediator
and
intercessor
betweene
God
and
vs
,
who
is
able
to
take
away
sinnes
that
hinders
vs
from
comming
to
God
,
but
Christ
only
is
able
to
doe
that
,
Heb
.
7.25
.
Hee
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
;
and
hence
it
is
that
redemption
and
mediation
are
ioined
together
,
1
Tim
.
2.5.6
.
Therefore
Christ
onely
is
our
Mediator
,
and
in
his
name
alone
must
we
pray
,
and
giue
thankes
to
God
.
Secondly
,
he
in
whose
name
wee
must
pray
and
giue
thankes
to
God
,
must
be
able
not
onely
to
remooue
sinne
,
death
,
and
all
punishment
from
vs
,
but
to
procure
righteousnesse
,
life
and
fauour
the
of
God
towards
vs
,
for
we
are
taught
to
come
to
God
,
as
to
a
Father
,
and
not
a
Iudge
,
and
to
say
,
our
Father
,
but
Christ
onely
doth
this
,
Gal.
4.5
.
therefore
he
alone
must
be
our
Mediator
.
Thirdly
,
we
are
commanded
in
the
word
of
God
,
to
pray
in
the
name
of
Christ
,
Iohn
16.24
and
no
where
in
the
name
of
any
other
.
Therefore
in
his
name
alone
must
we
pray
,
and
giue
thankes
to
God
.
Fourthly
,
hee
must
bee
our
Mediator
in
whose
name
wee
haue
promise
to
bee
heard
,
but
in
Christ
onely
wee
haue
this
promise
.
Iohn
14.13.14
.
If
yee
shall
aske
any
thing
in
my
name
,
I
will
doe
it
.
2
Cor
.
1.20
.
In
him
all
the
promises
of
God
are
yea
,
and
Amen
,
(
that
is
)
are
confirmed
,
and
fulfilled
;
therefore
in
his
name
alone
must
we
come
to
God
in
praier
and
thankesgiuing
.
Happily
some
will
obiect
,
that
which
wee
finde
,
Rom.
8.26
.
The
Spirit
it selfe
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
as
we
ought
,
but
the
spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
I
haue
heeretofore
answered
this
(
but
in
a
word
to
remember
it
)
the
Apostles
meaning
is
,
that
the
Spirit
doth
breath
into
our
hearts
such
motions
,
whereby
wee
call
on
God
earnestly
with
sighes
that
cannot
be
expressed
,
for
so
it
followeth
;
and
therefore
,
notwithstanding
this
,
it
remaines
a
truth
,
that
in
Christ
his
name
alone
wee
are
to
pray
,
and
giue
thankes
to
God
.
And
this
we
are
to
hold
against
our
aduersaries
,
the
Papists
,
who
set
vp
other
Mediators
betweene
God
and
vs
,
as
Angels
and
Saints
;
Confutation
of
the
mediation
of
Angels
,
&
Saints
held
by
the
Papists
.
yea
,
they
haue
found
out
a
newe
distinction
for
this
point
,
that
forsooth
,
Christ
is
the
Mediator
of
redemption
,
but
the
Saints
of
Intercession
;
wherein
they
robbe
Christ
of
a
great
part
of
his
honour
belonging
to
his
Priesthood
;
for
Christ
hath
not
onely
by
his
one
sufficient
sacrifice
,
of
himselfe
consecrated
them
that
are
sanctified
,
Heb
.
10.14
.
but
also
sits
at
the
right
hand
of
his
Father
,
to
make
request
for
them
.
Rom.
8.34
.
Christ
his
Priesthood
is
euerlasting
.
Heb
.
7.24
.
Therefore
his
intercession
is
perpetuall
.
The
Papists
alledge
some
places
of
Scripture
to
proue
their
mediation
of
Angels
and
Saints
,
but
they
are
either
Propheticall
visions
,
or
Hypotheticall
sentences
,
sentences
conditionall
,
as
that
,
Ier
.
15.1
.
Though
Moses
and
Samuel
stood
before
me
,
yet
mine
affection
could
not
bee
toward
this
people
(
that
is
)
if
Moses
,
Samuel
,
and
the
like
,
I
will
not
stand
to
remember
them
,
onely
that
which
they
bring
to
proue
that
we
may
plead
our
owne
worthynesse
in
praier
,
and
desire
to
be
heard
for
our
owne
good
works
I
wil
briefly
answer
,
to
this
purpose
they
alledge
the
example
of
Dauid
,
Psalm
.
86.2
.
Preserue
thou
my
soule
for
I
am
mercifull
:
Oh
God
,
saue
thy
seruant
that
trusteth
in
thee
.
And
of
Hezekiah
2.
King
.
20.3
.
I
beseech
thee
O
Lord
,
remember
now
,
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
haue
done
that
which
is
good
in
thy
sight
.
Heereupon
they
conclude
that
we
may
pray
to
God
in
consideration
of
our
owne
good
workes
.
I
answer
them
,
Dauid
and
Hezekiah
in
the
places
cited
,
did
not
pleade
the
merit
of
their
righteousnesse
,
but
onelie
testifie
that
they
were
the
children
of
God
regenerate
,
and
such
men
to
whom
God
had
promised
to
bee
good
and
gracious
,
they
did
onely
assure
themselues
that
Gods
promise
of
helpe
and
deliuerance
belonged
to
them
in
particular
,
because
they
were
of
that
number
spoken
of
,
Psalm
.
34.15
.
And
thus
farre
we
may
vse
the
benefit
of
good
conscience
,
and
our
owne
integritie
(
namely
)
to
confirme
vs
in
the
promises
of
God
made
to
his
children
,
but
wee
must
euer
remember
to
come
to
God
in
praier
,
Note
.
and
thankesgiuing
,
in
the
name
and
merit
of
Christ
alone
.
Now
to
the
18.
Verse
.
VER
.
17.
Wiues
submit
yourselues
vnto
your
husbands
,
as
it
is
comelie
in
the
Lord
.
The
Apostle
hauing
absolued
the
first
part
of
this
Chapter
containing
an
exhortation
to
all
Christians
,
generally
as
they
are
Christians
and
professors
of
the
Gospel
,
from
the
first
verse
hitherto
in
this
18.
verse
.
Hee
enters
on
the
second
part
of
it
,
and
hee
continues
that
to
the
2.
verse
of
the
4.
Chapter
,
The
second
part
of
this
Chapter
.
and
this
part
is
a
comprehension
of
certaine
speciall
duties
of
Christians
they
stand
in
relation
one
to
another
in
some
particular
state
,
or
condition
of
life
;
it
containes
speciall
exhortations
addressed
to
certaine
sorts
of
persons
,
The
Apostles
order
in
this
part
of
the
Chapter
.
and
particularly
,
and
(
namely
)
to
all
the
ordinarie
parts
of
a
familie
,
both
inferiours
,
and
superiours
.
And
therein
the
Apostle
holds
this
order
.
First
,
hee
exhorts
to
the
duties
of
those
that
are
more
neerely
and
straitly
tyed
one
to
another
,
as
to
the
duties
of
husbands
,
and
wiues
,
parents
,
and
children
.
And
then
to
the
duties
of
those
who
are
lesse
straitly
tied
one
to
another
,
as
masters
,
and
seruants
:
and
thorowout
he
begins
with
the
duty
of
inferiours
,
as
wiues
,
children
,
seruants
,
and
then
comes
to
the
duties
of
superiors
,
husbands
,
parents
,
and
masters
.
Heere
therefore
,
first
the
Apostle
begins
with
the
duty
of
wiues
,
and
saith
,
Wiues
submit
your selues
vnto
your
husbands
as
it
is
comely
in
the
Lord
.
And
in
this
verse
we
haue
these
things
in
generall
laid
before
vs.
First
,
an
exhortation
to
wiues
,
to
submit
themselus
to
their
husbands
and
that
generally
,
or
indefinitely
propounded
.
Secondly
,
an
argument
to
backe
and
strengthen
that
exhortation
,
taken
from
the
decorum
,
comelinesse
,
and
decencie
of
it
,
that
it
is
a
comely
and
decent
thing
for
them
so
to
doe
.
And
then
,
Thirdly
,
the
manner
of
their
subiection
,
or
a
limitation
of
that
dutie
of
their
subiection
,
that
it
must
bee
in
the
Lord
,
in
the
last
words
,
in
the
Lord
.
(
Submit
your selues
)
The
word
properly
signifieth
,
be
ordered
,
Interpretation
.
or
placed
in
order
vnder
another
,
the
meaning
is
according
to
your
inferiour
order
and
place
,
subiect
your selues
,
it
is
the
same
word
with
that
,
Rom.
13.1
.
(
To
your
husbands
)
the
words
are
to
your
owne
husbands
,
as
it
is
comely
,
or
as
it
is
meet
,
and
as
it
beseemes
you
(
in
the
Lord
)
the
meaning
of
that
forme
of
speech
,
is
thus
much
,
so
farre
foorth
as
it
may
stand
with
the
true
feare
of
God
,
and
with
your
obedience
to
his
will
,
so
as
you
may
still
hold
piety
,
and
good
conscience
towards
God
,
as
wee
may
gather
by
the
same
phrase
,
1
Cor
.
7.39
.
Or
thus
,
in
things
lawfull
,
and
agreeable
to
the
will
of
the
Lord
.
Thus
then
,
conceiue
wee
the
exhortation
of
the
Apostle
,
as
if
he
had
said
,
Wiues
according
to
your
inferiour
order
and
place
,
The
meaning
of
the
text
.
subiect
your selues
to
your
owne
Husbands
suffer
your selues
to
be
ordered
by
them
,
as
it
is
meet
,
and
beseemes
you
,
so
farre
foorth
as
may
stand
with
the
true
feare
of
God
,
and
obedience
to
his
will
in
things
lawfull
,
and
agreeable
to
the
will
of
God
.
Come
we
now
to
the
matter
of
the
doctrine
;
and
first
obserue
we
,
Obseru
.
that
the
Apostle
hauing
exhorted
to
generall
duties
that
concerne
all
Christians
,
as
they
are
Christians
;
he
there
staies
not
,
but
comes
now
to
exhort
to
speciall
duties
,
that
concerne
certaine
sorts
of
persons
particularly
;
hee
comes
to
exhort
to
the
duties
that
concerne
Christians
in
their
personall
estates
,
and
conditions
of
life
.
Hence
we
are
taught
thus
much
.
That
it
is
not
enough
for
a
Christian
to
carry
himselfe
well
,
and
as
a
Christian
in
the
generall
duties
of
a
Christian
,
but
hee
must
also
behaue
himselfe
Christianly
in
the
speciall
duties
of
his
speciall
calling
.
A
Christian
must
not
only
carrie
himselfe
well
in
the
generall
duties
of
Christianity
,
but
also
in
the
speciall
duties
of
his
speciall
calling
.
It
s
not
sufficient
for
a
Christian
to
be
of
good
conuersation
abroad
,
but
his
behauiour
must
be
also
good
and
such
as
it
ought
to
be
at
home
.
And
hence
it
is
that
the
holy
Ghost
directs
his
exhortation
to
seuerall
sorts
of
persons
(
especially
in
the
family
)
to
carrie
themselues
holily
and
iustly
,
not
onely
heere
,
but
in
other
places
of
Scripture
,
as
Ephes
.
5.
&
6.
1
Pet
.
2.
and
3.
Tit
.
2.
And
the
reasons
of
this
are
manifest
,
First
,
euery
Christian
hauing
two
callings
:
one
general
to
be
a
Christian
,
and
the
other
speciall
,
as
to
bee
an
husband
,
a
wife
,
a
father
,
&c.
and
both
these
of
God
,
it
behooues
him
that
he
carry
himselfe
well
,
both
in
the
one
,
and
in
the
other
,
if
he
will
approue
himselfe
to
God
.
And
againe
,
euery
Christian
besides
his
generall
standing
,
in
which
hee
is
to
withstand
the
common
enemy
,
and
to
set
himselfe
against
temptations
to
sinne
common
to
him
with
others
,
hee
hath
his
peculiar
place
and
standing
appointed
him
by
the
Lord
,
in
which
he
is
to
bend
his
force
,
and
to
striue
against
temptations
to
sinne
proper
to
that
place
,
such
temptations
as
are
laid
against
him
in
that
his
peculiar
place
and
calling
,
and
it
is
meet
that
he
shew
himselfe
faithfull
in
them
both
,
that
both
in
his
generall
and
peculiar
calling
,
he
withstand
temptations
to
sinne
,
and
therefore
a
Christian
must
not
onely
carrie
himselfe
well
in
the
generall
duties
of
a
Christian
,
but
he
must
also
demeane
himselfe
as
a
Christian
in
the
duties
of
his
particular
state
and
condition
of
life
.
They
therefore
are
iustly
to
bee
blamed
and
reprooued
who
happily
make
a
faire
shew
of
good
conuersation
in
their
generall
calling
,
Reproofe
of
those
who
carrie
themselues
well
in
shew
in
their
generall
calling
,
and
yet
faile
in
the
duties
of
their
speciall
calling
.
and
yet
carrie
themselues
badly
in
their
speciall
,
they
who
would
faine
seeme
to
bee
good
Christians
abroad
,
and
yet
behaue
themselues
wretchedlie
at
home
,
too
many
such
there
be
in
the
world
.
For
example
,
look
vpon
a
people
assembled
to
heare
the
word
of
God
,
and
you
shall
see
,
there
is
almost
no
man
or
woman
amongst
them
but
they
carrie
themselues
reuerently
,
all
,
and
euery
one
almost
is
a
like
reuerent
and
attentiue
in
hearing
the
word
,
and
euery
one
almost
,
seemes
to
make
conscience
of
that
generall
dutie
in
the
Church
,
but
goe
home
with
many
of
them
to
their
houses
,
and
looke
into
their
conuersation
at
home
,
and
there
you
shall
easily
see
they
make
no
conscience
of
their
speciall
duties
,
of
duties
that
concerne
them
in
their
particular
state
and
condition
of
life
,
there
you
shall
see
either
the
wife
refusing
to
subiect
her selfe
to
her
husband
,
or
the
husband
bitter
to
his
wife
,
the
children
stubborne
and
disobedient
to
their
parents
,
or
the
parents
too
indulgent
,
or
too
rigorous
towards
their
children
;
seruants
refractarie
and
carelesse
in
their
duties
,
or
masters
vniust
and
vnequall
in
their
dealings
toward
their
seruants
;
yea
,
in
some
houses
you
shal
see
all
parts
out
of
order
,
both
husband
,
wife
,
and
all
the
rest
,
neglecting
the
duties
of
their
particular
place
and
standing
.
And
againe
,
are
there
not
some
who
carry
themselues
in
Christian
duties
,
which
they
owe
to
men
;
well
,
and
without
exception
towards
most
men
abroad
in
publike
,
but
towards
them
,
to
whom
they
stand
in
some
speciall
relation
,
wretchedly
,
and
wickedly
?
As
the
wife
carries
her selfe
well
,
and
in
some
tolerable
sort
towards
all
,
saue
to
her
husband
,
and
the
husband
demeanes
himselfe
well
,
and
giues
some
content
to
all
saue
his
wife
,
and
so
in
other
relations
.
Now
consider
we
this
,
is
this
to
carrie
our selues
as
Christians
ought
to
doe
?
No
,
no
,
this
is
but
the
forme
of
godlinesse
without
the
power
of
it
,
as
the
apostle
calles
it
,
2
Tim
.
3.5
.
this
is
but
meere
hypocrisie
;
is
it
like
thou
behauest
thy selfe
well
(
for
conscience
sake
)
towards
them
to
whom
thou
owest
but
a
generall
duty
,
and
not
to
those
to
those
to
whom
besides
the
generall
thou
art
tied
with
a
speciall
bond
?
no
,
no
,
it
is
but
for
thy
credit
,
or
thy
profit
,
thou
disguisest
thy selfe
abroad
;
for
such
a
one
thou
art
indeede
,
as
thou
art
at
home
,
there
is
the
principall
proofe
and
triall
of
thee
what
thou
art
,
and
euer
remember
this
;
it
is
not
enough
for
a
Christian
to
carry
himselfe
in
generall
dueties
as
a
Christian
,
but
hee
must
also
carry
himselfe
well
in
the
speciall
dueties
of
his
particular
place
and
calling
,
and
the
practise
of
the
one
without
the
other
is
but
hypocrisie
,
and
it
is
worth
our
marking
,
that
the
holy
Ghost
doth
heere
single
out
the
dueties
and
conditions
of
men
and
women
seuerally
,
and
hee
speakes
to
wiues
apart
,
and
to
husbands
apart
&c.
thereby
to
leaue
vs
without
all
excuse
:
if
wee
bee
not
conformable
euen
in
our
particular
dueties
in
this
or
that
state
or
condition
of
life
,
for
that
which
is
spoken
to
al
(
such
is
our
corruption
)
wee
commonly
put
it
off
,
as
if
it
were
spoken
to
none
,
but
this
wee
cannot
so
passe
ouer
;
no
,
no
,
not
so
much
as
with
any
colourable
excuse
,
that
may
satisfie
our
owne
sinfull
corruption
and
ill
iudging
conscience
.
Obserue
further
that
the
Apostle
in
setting
downe
the
speciall
duties
of
seuerall
sorts
of
persons
,
hee
begins
first
with
the
inferiours
,
as
first
hee
teacheth
the
duety
of
wiues
and
then
of
Husbands
&c.
and
this
order
hee
obserues
in
other
places
,
heereby
teaching
vs.
That
when
wee
are
to
deale
with
persons
of
seuerall
estates
and
conditions
and
to
informe
them
in
their
duties
,
wee
are
rather
to
beginne
with
the
inferiours
then
with
the
superiours
,
When
we
are
to
inform
persons
of
seuerall
conditions
in
their
duties
we
are
rather
to
begin
with
the
inferiours
then
the
supeperiours
.
as
when
wee
are
to
make
peace
betweene
the
inferiour
and
superiour
,
as
seruants
and
Masters
:
wee
are
first
to
beginne
with
the
inferiour
,
the
seruant
shewing
him
his
fault
,
and
letting
him
see
his
duetie
,
and
then
in
the
second
place
with
the
superiour
for
so
much
the
fifth
commaundement
teacheth
vs.
The
Lord
doth
there
directly
teach
the
inferiour
his
duty
,
and
the
superiour
by
implication
,
but
on
that
I
will
not
further
stand
.
Come
wee
to
the
speciall
duety
heere
vrged
,
namely
,
the
duty
of
wiues
,
that
they
bee
subiect
to
their
husbands
,
in
handling
this
duety
,
I
will
obserue
this
order
keeping
as
neere
as
can
bee
,
The
order
obserued
in
handling
the
duty
of
wiues
which
is
the
third
doctrin
.
within
compasse
of
the
Apostles
words
.
First
,
I
will
shew
what
this
subiection
is
.
Secondly
,
wherein
it
doth
consist
.
Thirdly
,
the
generalitie
of
it
,
touching
the
persons
whom
it
concernes
.
Fourthly
,
how
farre
foorth
it
is
to
bee
yeelded
,
and
then
after
some
particular
examination
touching
the
practise
of
this
duty
,
I
will
vse
some
motiues
to
stirre
vppe
them
whom
it
concernes
to
the
perfourmance
of
it
.
What
the
wiues
subiection
is
.
First
therefore
know
we
,
that
this
subiection
is
an
humble
,
a
ready
and
willing
minde
in
the
wife
,
yeelding
to
the
gouernment
of
her
husband
,
as
to
the
ordinance
of
God
;
for
indeede
so
hath
the
Lord
ordained
,
that
the
wife
should
bee
subiect
to
her
husband
,
Gen.
3.16
.
thy
desire
shall
be
to
thine
husband
,
and
this
subiection
must
be
of
an
humble
and
ready
minde
,
our
present
text
makes
it
cleare
,
in
that
the
Apostle
sayth
,
wiues
submit
your selues
which
is
as
much
as
if
hee
had
sayd
,
bee
not
constrained
,
to
it
,
but
of
a
ready
minde
,
of
your
owne
accord
,
euen
willingly
subiect
your selues
to
the
gouernement
of
your
husbands
,
acknowledging
the
ordinance
of
God
,
and
resting
in
it
,
and
this
also
is
taught
,
Ephes
.
5.22
.
where
the
Apostle
sayth
,
wiues
submit
your selues
vnto
your
husbands
,
as
vnto
the
Lord
,
that
is
,
not
as
to
man
,
and
to
the
eye
outward
,
or
by
constraint
,
but
sincerely
,
and
from
your
hearts
as
to
the
Lord
himselfe
,
the
husband
being
in
Gods
stead
,
and
verse
24.
in
that
hee
saith
,
wiues
are
to
bee
in
subiection
to
their
husbands
as
the
Church
is
to
Christ
,
he
plainely
teacheth
that
their
subiection
must
bee
of
a
ready
and
willing
minde
for
the
Church
,
the
true
spouse
of
Christ
is
subiect
to
Christ
willingly
,
sincerely
,
and
from
the
heart
.
Now
this
humble
,
ready
,
and
willing
subiection
of
the
wife
to
her
husband
,
doth
consist
in
two
things
,
namely
,
in
reuerence
,
and
in
obedience
,
The
subiection
of
rhe
wife
to
her
husband
is
in
two
things
,
in
reuerence
and
obedience
.
the
wiues
subiection
to
her
husband
,
must
bee
in
a
reuerent
awe
of
her
husband
,
&
in
obedience
to
him
,
we
find
it
so
branched
out
in
the
word
of
God
,
Eph.
5.33
.
saith
the
Apostle
,
let
the
wife
see
that
she
feare
her
husband
(
that
is
)
she
must
carry
in
her
minde
a
reuerent
opinion
of
her
husband
,
&
in
her
heart
a
reuerent
awe
and
feare
to
offend
him
,
acknowledge
him
as
her
head
,
and
so
her
feare
towards
her
husband
must
not
be
a
slauish
feare
but
a
feare
of
loue
such
as
is
from
the
bodie
to
the
head
,
and
from
the
Church
to
Christ
,
euen
of
a
louing
affection
fearing
to
offend
her
husband
in
any
thing
,
and
shewing
foorth
that
,
her
inward
louing
feare
,
by
outward
meeknesse
and
lowlinesse
in
her
speech
,
countenance
,
and
all
her
behauiour
towards
him
.
And
againe
,
her
subiection
to
her
husband
must
bee
in
obedience
to
him
,
doing
what
hee
giues
in
charge
to
bee
done
,
and
forbearing
to
doe
that
hee
forbiddes
,
wee
find
that
both
these
were
in
Sara
towards
Abraham
,
her
husband
,
1.
Pet
.
3.6
.
Sara
obeyed
Abraham
,
and
called
him
Sir
,
the
Apostle
propounds
her
example
to
bee
followed
of
all
Christian
wiues
,
they
are
to
carrie
in
their
hearts
a
reuerent
aw
of
their
husbands
,
shewing
it
forth
in
al
meeknesse
of
speech
and
gesture
,
and
they
are
to
yeeld
obedience
to
them
in
word
and
deed
.
Now
the
extent
of
the
wiues
subiection
,
The
duty
of
subiection
in
the
wife
to
her
husband
reacheth
to
all
wiues
whatsoeuer
they
be
.
the
third
thing
that
I
propounded
to
speake
of
,
is
implied
in
the
first
words
of
this
verse
(
Wiues
)
in
that
the
Apostle
speakes
generally
and
indefinitely
,
and
saith
,
wiues
subiect
your selues
to
your
husbands
,
hee
giues
vs
to
vnderstand
.
That
this
duty
of
subiection
is
generall
and
common
,
and
reacheth
to
all
wiues
,
high
or
low
,
rich
or
poore
,
noble
or
base
,
and
there
is
no
exemption
of
any
wife
whatsoeuer
she
be
,
from
this
duty
of
subiection
to
her
husband
,
though
the
wife
bee
very
wise
,
and
more
fit
to
gouerne
,
and
the
husband
of
meaner
parts
and
weaker
iudgement
,
if
hee
haue
any
vse
of
reason
at
all
,
if
hee
bee
not
a
man
franticke
or
madde
,
one
altogether
bereft
of
the
vse
of
reason
;
if
hee
be
so
,
then
doubtlesse
the
wife
is
not
bound
to
subiect
her selfe
to
his
gouernement
,
but
rather
to
take
on
her
to
bee
his
guide
and
his
gouernour
,
for
the
power
of
gouernment
beeing
taken
away
,
subiection
depending
on
it
,
ceaseth
;
but
if
hee
haue
the
vse
of
reason
,
bee
it
but
in
a
small
measure
,
shee
is
not
exempt
from
subiection
,
though
shee
bee
neuer
so
wise
,
if
shee
bee
a
wife
,
shee
must
bee
subiect
,
shee
must
yeeld
reuerence
and
obedience
to
her
husband
,
vnlesse
shee
will
shake
off
the
yoke
the
Lord
hath
layd
on
her
necke
,
and
breake
in
sunder
the
cords
of
Gods
holy
ordinance
.
Concerning
the
fourth
thing
,
namely
,
how
far
foorth
subiection
is
to
be
yeelded
by
the
wife
to
her
husband
,
How
farre
foorth
subiection
is
to
bee
yeelded
by
the
wife
to
her
husband
.
especially
in
that
branch
of
it
namely
,
obedience
,
it
is
laid
before
vs
in
the
last
words
of
this
ver
.
(
in
the
Lord
)
considred
together
with
the
last
words
of
Eph.
5.24
.
so
let
wiues
be
to
their
husbands
in
euery
thing
that
generall
is
heere
limited
,
&
we
are
to
vnderstand
that
these
words
put
toge-thus
,
that
the
wife
is
to
bee
subiect
and
obedient
to
her
husband
in
euery
thing
in
the
Lord
(
that
is
)
in
euerie
thing
honest
and
lawfull
,
in
euery
thing
commanded
by
the
husband
,
not
contrary
or
different
from
the
word
of
God
,
the
wife
is
to
yeelde
obedience
,
but
if
husbands
command
their
wiues
vnlawful
things
,
therin
they
are
not
to
bee
subiect
nor
obedient
to
them
;
Luke
the
fourteenth
and
twenty
six
,
hee
that
loueth
father
or
mother
,
or
wife
,
or
children
;
and
so
of
the
husband
,
she
that
loues
her
husband
more
then
Christ
,
and
in
obeying
her
husband
disobeyes
Christ
,
is
not
his
disciple
,
but
if
the
husband
command
his
Wife
any
indifferent
or
lawfull
thing
shee
is
to
yeeld
obedience
without
gainesaying
,
though
it
bee
neuer
so
crosse
and
contrary
to
her
owne
minde
;
as
if
her
husband
say
to
her
,
I
will
not
haue
thee
thus
or
thus
attired
,
but
thus
or
thus
(
not
commanding
any
new
fangled
or
whorish
attire
,
but
such
as
is
comely
)
shee
is
to
conforme
her selfe
to
his
mind
,
and
if
he
bid
further
,
goe
to
such
a
place
,
whether
she
may
lawfully
go
,
(
being
not
to
a
play-house
or
the
like
)
though
she
haue
no
minde
to
goe
,
or
if
he
bid
her
tarry
at
home
when
she
hath
a
minde
to
bee
abroade
,
if
she
cannot
perswade
him
to
the
contrary
:
in
these
things
she
is
to
obey
him
,
for
indeede
in
these
things
the
commaundements
of
the
husband
hath
Gods
stampe
set
on
them
,
and
if
in
these
things
and
such
like
things
the
wife
disobey
,
shee
rebels
against
God
himselfe
.
Now
if
wiues
do
examine
themselues
by
this
that
hath
beene
saide
,
I
feare
mee
most
wiues
will
bee
found
farre
short
,
and
much
wanting
in
their
duety
towards
their
husbands
,
to
come
a
little
to
the
triall
,
dost
thou
willingly
,
sincerely
,
and
from
thy
heart
yeeld
due
reuerence
to
thy
husband
?
Particular
examination
of
wiues
touching
their
duty
towards
their
husbands
,
and
their
failings
therein
discouered
.
Dost
thou
carry
in
thine
heart
a
louing
awe
and
feare
towards
him
as
to
thy
head
and
gouernour
,
set
ouer
thee
by
the
Lord
,
fearing
to
offend
him
in
any
thing
eyther
by
speech
or
gesture
?
I
feare
mee
if
most
wiues
answer
these
questions
truely
,
their
answer
must
be
negatiue
,
and
they
must
needs
confesse
they
doe
not
.
The
vnreuerent
behauiour
of
many
wiues
towards
their
husbands
is
too
palpable
,
are
there
not
some
who
care
not
to
shew
themselues
in
the
sight
of
all
that
looke
on
them
so
farre
from
yeelding
reuerence
to
their
husbands
,
as
they
sticke
not
to
scoffe
and
scorne
them
,
to
tush
and
puffe
at
them
,
and
to
cut
them
vp
short
in
words
?
yea
some
there
bee
who
care
not
to
breake
out
into
grosse
termes
and
bitter
words
against
their
husbands
,
yea
,
which
is
most
fearefull
sometimes
to
curse
their
husbands
,
whom
they
should
reuerence
and
feare
.
My
husband
is
a
froward
frampell
man
,
and
he
alwaies
begins
with
me
.
Bee
it
so
,
that
is
his
fault
,
yet
that
is
no
excuse
for
thee
,
thou
art
to
beare
his
frowardnesse
as
thy
crosse
with
patience
,
and
not
thereby
to
be
driuen
from
thine
owne
dutie
.
Now
for
the
second
branch
of
subiection
(
obedience
)
are
there
not
many
wiues
as
much
wanting
in
that
as
in
the
former
?
surely
yes
,
it
is
too
euident
.
Some
there
be
,
who
sticke
not
to
vtter
it
,
that
they
will
doe
this
or
that
,
yea
sometimes
they
binde
it
with
an
oath
,
they
will
doe
it
,
let
their
husbands
say
what
they
can
to
the
contrary
,
or
they
will
not
doe
that
hee
would
haue
them
(
being
a
thing
lawfull
)
though
hee
would
neuer
so
faine
;
to
insist
in
one
particular
,
are
there
not
some
wiues
,
who
if
their
husbands
bid
them
leaue
of
this
or
that
apparell
,
as
too
fine
or
costly
in
the
matter
,
or
too
garish
in
the
manner
,
will
presently
answer
him
they
will
not
?
yea
,
some
are
so
shamelesse
,
as
to
answer
in
this
manner
,
let
him
say
or
doe
what
hee
can
,
I
will
haue
it
so
,
thus
,
and
many
wayes
besides
,
wiues
discouer
the
rebellion
of
their
hearts
,
in
vnreuerent
and
vndutifull
behauiour
towards
their
husbands
,
yea
,
they
are
hardly
drawen
to
this
duety
of
subiection
,
it
is
an
hard
matter
to
perswade
them
to
it
,
because
the
wife
is
yoke-fellow
with
her
husband
,
and
neerely
knit
to
him
,
euen
one
flesh
with
him
,
and
therefore
many
wiues
thinke
it
vnreasonable
,
and
too
much
laid
on
them
,
in
that
they
are
inioined
to
be
subiect
to
their
husbands
.
Foure
motiues
to
perswade
wiues
to
performe
their
duty
to
their
husbands
.
Now
then
to
perswade
with
them
to
yeeld
to
this
duty
,
let
them
consider
onely
these
things
.
First
,
such
wiues
as
refuse
to
subiect
themselues
to
their
husbands
,
inuert
the
order
of
nature
,
it
is
as
if
the
bodie
should
refuse
to
be
guided
by
the
head
.
Secondly
,
they
breake
the
ordinance
of
God
,
yea
,
a
most
ancient
ordinance
of
God
,
for
euen
in
mans
innocency
,
before
the
fall
was
,
woman
by
Gods
ordinance
subiect
to
her
husband
with
pleasure
,
and
if
thou
bee
not
nowe
subiect
to
thine
husband
,
thou
breakest
the
cords
of
Gods
ordinance
,
and
pretend
what
thou
wilt
,
that
thou
art
subiect
to
other
superiours
and
gouernours
,
indeede
and
truth
there
is
no
such
thing
in
thee
,
but
an
intolerable
pride
,
swelling
against
all
superiority
as
occasion
serues
,
for
how
canst
thou
stoop
vnder
other
yokes
,
and
yet
wilt
not
bow
downe
thy
necke
to
this
,
of
all
other
the
most
ancient
and
the
most
easie
.
Thirdly
,
consider
the
Apostles
wordes
in
this
place
,
that
it
is
a
comely
thing
for
the
wife
to
bee
subiect
to
her
husband
,
and
the
want
of
this
or
the
contrary
to
it
,
is
an
vncomely
and
vnseemely
thing
,
seest
thou
a
woman
not
subiect
to
her
husband
?
shee
is
an
vncomely
and
loathsome
creature
in
the
sight
of
God
,
though
her
face
be
neuer
so
faire
,
her
beauty
is
but
as
a
ring
of
gold
in
a
swines
snout
,
Prou.
11.22
.
Last
of
all
,
the
want
of
subiection
in
the
wife
to
her
husband
,
is
as
the
want
of
teaching
in
a
Minister
,
and
the
want
of
iustice
in
a
Magistrate
,
it
is
a
blot
and
blemish
to
all
her
other
good
qualities
and
vertues
bee
they
neuer
so
excellent
,
admit
shee
bee
descreete
,
chaste
,
sober
,
&c.
yet
if
shee
bee
not
subiect
to
her
husband
,
shee
causeth
the
worde
of
God
to
bee
ill
spoken
of
,
Tit
.
2.5
.
and
that
makes
all
her
other
good
qualities
nothing
woorth
,
it
brings
a
blot
on
them
all
,
seeme
shee
neuer
so
religious
,
if
shee
bee
not
subiect
to
her
husband
,
shee
hath
but
a
shew
of
religion
without
the
power
of
it
.
Let
all
Christian
wiues
thinke
on
these
things
,
it
is
not
so
light
a
matter
as
many
women
thinke
,
to
bee
vnreuerent
and
vndutifull
towardes
their
husbands
,
thereby
they
preuert
the
order
of
nature
,
they
vioiate
the
ordinance
of
God
,
they
make
themselues
odious
in
the
sight
of
God
,
they
blemish
all
the
good
things
that
are
in
them
,
yea
,
thereby
they
make
it
plaine
,
that
their
religion
is
but
a
shew
without
substance
,
it
will
neuer
yeeld
them
sound
comfort
,
bee
thou
therefore
thou
wife
(
whosoeuer
thou
art
)
stirred
vp
in
the
feare
of
God
,
to
yeeld
subiection
to
thy
husband
,
lay
aside
all
reasonings
of
the
flesh
to
the
contrary
,
labor
thou
to
subdue
al
thy
rebellious
thoughts
,
and
neuer
rest
till
thou
bee
able
with
a
willing
minde
,
to
shew
thy selfe
reuerent
towards
thine
husband
,
and
obedient
to
him
in
all
lawfull
things
,
and
remember
who
it
is
that
requires
this
duty
,
at
thine
hands
,
euen
the
Lord
,
who
hath
made
thee
of
nothing
,
redeemed
thee
(
if
thou
belong
to
him
)
with
the
bloud
of
his
owne
deare
Sonne
,
and
preserued
thee
from
thy
birth
,
giuing
thee
foode
,
rayment
,
and
all
good
things
,
and
let
these
mooue
thee
to
become
obedient
to
his
voyce
,
and
hee
saying
to
thee
,
wife
submit
thy selfe
to
thine
husband
,
let
thine
heart
answer
him
,
I
am
content
to
doe
thy
will
O
Lord
,
yea
,
thy
Law
is
within
mine
heart
to
doe
it
,
and
then
doubtlesse
thou
shalt
he
a
woman
much
set
by
before
God
,
1.
Pet
.
3.4
.
and
many
blessings
shall
come
on
thee
,
and
ouertake
thee
.
VER
.
19.
Husbands
loue
your
wiues
,
and
bee
not
bitter
vnto
them
.
In
this
verse
the
Apostle
sets
before
vs
the
duty
of
husbands
towards
their
wiues
,
namely
this
,
that
husbands
ought
to
loue
their
wiues
,
which
is
set
downe
by
way
of
exhortation
,
and
that
indefinitely
,
husbands
whatsoeuer
yee
bee
,
loue
your
wiues
,
and
this
exhortation
is
further
amplified
by
a
disswasion
from
the
contrarie
,
that
husbands
should
not
bee
vnlouing
or
vnkinde
to
their
wiues
,
which
is
expressed
vnder
a
comparison
,
the
Apostle
comparing
the
vnkindnesse
of
the
husband
towardes
his
wife
,
to
bitter
things
,
he
saith
,
be
not
bitter
vnto
them
(
Husbands
loue
your
wiues
)
that
is
,
carry
in
your
hearts
a
kind
and
louing
affection
towards
them
,
and
shew
it
foorth
both
in
word
and
deed
,
Interpretation
.
(
and
be
not
bitter
vnto
them
)
that
is
,
be
not
to
your
wiues
as
bitter
things
are
to
the
taste
,
be
not
vnpleasant
and
harsh
in
your
behauiour
towards
them
,
vse
no
hard
and
rigorous
dealing
to
your
wiues
,
either
in
word
or
deed
,
take
heede
your
loue
turne
not
into
gall
and
bitternesse
towards
them
.
Now
first
,
let
it
be
heere
obserued
of
vs
that
our
Apostle
hauing
taught
wiues
in
the
former
verse
,
to
submit
themselues
to
their
husbands
,
and
now
comming
in
this
verse
to
speake
to
husbands
,
hee
speakes
not
to
them
as
it
may
seeme
,
hee
ought
to
haue
spoken
;
for
hauing
said
,
Wiues
submit
your selues
to
your
husbands
,
it
may
seeme
hee
should
heere
haue
saide
,
as
most
answerable
and
correspondent
to
his
former
speech
,
Husbands
rule
ouer
your
wiues
,
and
exercise
your
authoritie
ouer
them
;
for
rule
and
subiection
are
correlatiues
and
correspondent
one
to
another
,
not
subiection
and
loue
;
yet
the
Apostle
thus
speakes
not
,
but
hee
being
guided
by
the
Spirit
of
God
speakes
thus
;
Husbands
loue
your
wiues
,
and
bee
not
bitter
vnto
them
.
Hee
thought
it
more
fitte
to
teach
husbands
their
duty
,
then
to
put
them
in
minde
of
their
power
,
and
to
let
them
vnderstand
how
to
vse
their
power
ouer
their
wiues
well
,
and
as
they
ought
,
then
to
stirre
them
vp
to
the
exercise
of
it
,
hee
knowing
husbands
ready
enough
to
vse
their
power
and
authority
ouer
their
wiues
,
thought
it
more
meete
to
informe
them
how
to
vse
it
aright
,
and
in
holy
manner
,
then
to
stirre
them
vp
to
the
vse
of
it
.
Heereby
plainely
teaching
vs
thus
much
.
That
husbands
are
especially
to
looke
that
they
vse
their
power
and
authoritie
ouer
their
wiues
well
,
and
in
a
right
manner
,
Husbands
are
especially
to
bee
carefull
to
vse
their
power
&
authority
ouer
t●eir
wiues
well
and
in
a
right
manner
.
they
are
to
bee
most
carefull
for
this
,
that
the
rule
and
gouernement
of
their
wiues
put
into
their
handes
,
bee
vsed
as
it
ought
to
bee
;
it
s
lawfull
indeed
,
for
husbands
to
rule
and
gouerne
their
wiues
put
in
subiection
vnto
them
,
but
the
practise
of
that
rule
and
gouernement
must
bee
seasoned
with
loue
and
sweetnesse
.
And
hence
it
is
that
howsoeuer
by
implication
,
it
s
cleare
from
many
places
of
Scripture
,
that
the
husband
hath
power
and
authority
giuen
him
ouer
his
wife
,
and
he
may
vse
it
;
yet
,
we
neuer
finde
it
directly
said
,
husbands
rule
ouer
your
wiues
,
or
husbands
exercise
authority
ouer
your
wiues
,
but
we
finde
it
often
said
,
husbands
loue
your
wiues
,
and
giue
honour
to
them
as
to
the
weaker
vessels
;
thereby
teaching
,
and
vrging
the
manner
of
husbands
rule
and
gouernment
,
and
therefore
husbands
are
especially
to
looke
to
that
,
and
the
reason
of
it
is
manifest
,
(
namelie
)
this
.
It
is
the
hardest
thing
that
can
bee
,
for
a
man
to
carry
himselfe
wel
,
and
as
he
ought
,
in
any
place
of
eminency
,
or
in
any
degree
of
preferment
and
superiority
,
such
is
the
corruption
of
our
nature
,
that
if
a
man
bee
aduanced
and
preferred
aboue
others
,
in
any
place
or
degree
,
his
heart
is
commonly
lift
vp
in
him
,
and
exalted
aboue
measure
,
and
he
cannot
vse
his
preferment
,
but
with
tyranny
and
domineering
ouer
such
as
are
vnder
him
:
let
a
man
bee
preferd
,
and
set
in
any
place
of
gouernment
,
though
but
ouer
his
owne
wife
,
his
owne
children
,
his
owne
seruants
,
yea
but
ouer
bruit
beasts
,
as
to
be
but
a
sheepe
keeper
,
and
without
the
sanctifyng
grace
of
Gods
Spirit
,
he
will
discouer
the
bitternesse
of
his
heart
,
hee
will
exercise
rigour
and
tyranny
ouer
them
;
and
therefore
husbands
are
especially
to
looke
to
this
,
that
their
preferrement
and
superiority
ouer
their
wiues
,
be
rightly
vsed
,
they
are
to
labour
to
haue
their
harts
sanctified
by
the
spirit
of
Christ
,
that
they
may
vse
the
power
and
authority
ouer
their
wiues
,
that
is
put
into
their
hands
,
in
holy
manner
as
it
ought
to
be
vsed
.
And
this
serues
to
reproue
such
husbands
as
vse
rigour
and
tyranny
in
the
rule
and
gouernment
of
their
wiues
;
Reprofe
of
such
husbands
as
vse
rigour
and
tyranny
in
the
gouernment
of
their
wiues
.
happily
some
may
take
occasion
thorow
their
owne
corruption
,
vpon
that
doctrine
,
touching
the
subiection
of
wiues
,
to
play
the
tyrants
ouer
their
wiues
,
and
because
wiues
are
to
subiect
themselues
to
their
husbands
,
and
are
to
yeeld
them
reuerence
and
obedience
;
heereupon
they
may
happily
thinke
,
that
they
may
tyrannize
ouer
their
wiues
,
and
carry
themselues
as
Lions
in
their
owne
houses
:
but
let
them
know
,
whosoeuer
they
bee
,
that
thinke
they
may
so
doe
,
they
discouer
their
owne
weakenesse
,
and
their
want
of
right
vnderstanding
and
iudgement
,
and
they
sauour
the
doctrine
of
the
Apostle
to
death
,
and
not
to
life
.
And
now
learne
,
whosoeuer
thou
art
,
that
howsoeuer
thy
wife
is
to
subiect
her selfe
to
thy
rule
and
gouernement
,
yet
thou
maist
not
thereupon
take
occasion
to
domineere
and
tyrannize
ouer
her
;
no
,
no
,
thou
must
especially
looke
to
this
,
that
thy
superiority
and
dominion
ouer
thy
wife
be
rightly
vsed
,
laborur
thou
to
haue
thine
heart
sanctified
in
thy
preferrement
aboue
thy
wife
,
that
it
may
be
vsed
in
holy
manner
,
euen
in
loue
,
and
that
it
may
be
void
of
all
rigour
and
bitternesse
,
and
if
it
bee
not
so
vsed
,
assuredly
,
without
repentance
,
that
preferrement
of
thine
shall
one
day
stand
in
iudgement
against
thee
,
and
shall
arggauate
and
increase
thy
condemnation
.
I
come
to
the
duty
it selfe
heere
vrged
by
the
Apostle
,
The
order
obserued
in
handling
the
duty
of
husbands
,
which
is
the
second
doct
.
(
namely
)
this
,
that
husbands
are
to
loue
their
wiues
.
Touching
this
duty
,
I
will
shew
.
-
1
First
,
what
this
loue
that
ought
to
bee
in
the
husband
is
.
-
2
Secondly
,
wherein
it
consisteth
.
-
3
Thirdly
,
the
extent
of
it
touching
the
persons
.
-
4
And
fourthly
,
the
measure
and
condition
of
it
.
And
then
after
these
things
laid
a
little
nearer
to
our selues
,
I
will
vse
some
motiues
to
stirre
vp
to
the
practise
of
this
dutie
.
First
,
therefore
know
wee
,
that
this
loue
is
,
a
chaste
affection
in
the
heart
of
the
husband
,
What
the
loue
of
the
husband
to
his
wife
is
.
whereby
hee
is
so
vnited
and
knit
to
his
wife
,
as
hee
doth
rest
contented
with
her
,
and
speakes
her
good
by
all
good
meanes
,
without
subiection
,
in
,
and
for
the
Lord
;
I
say
,
a
chaste
affection
;
to
distinguish
it
from
vnchast
loue
,
and
wanton
lust
;
for
the
loue
of
the
husband
to
his
wife
must
be
,
as
the
loue
of
Christ
to
his
Church
,
Ephes
.
5
25.
And
Christ
his
loue
to
his
Church
is
most
chaste
;
that
which
is
added
,
that
this
loue
doth
so
vnite
the
husband
to
his
wife
,
as
hee
doth
rest
contented
with
her
,
and
seekes
her
good
by
all
good
meanes
;
wee
shall
shew
that
,
in
expressing
wherein
it
consisteth
,
but
that
this
must
be
without
subiection
its
cleare
,
in
that
the
husband
is
the
wiues
head
,
Ephes
.
5.23
.
and
that
it
must
bee
in
the
Lord
,
and
for
the
Lord
,
(
that
is
)
so
as
may
stand
with
the
feare
of
God
in
obedience
to
his
particular
Commandement
,
binding
euerie
man
to
loue
his
wife
in
speciall
manner
,
wee
cannot
doubt
of
that
.
The
loue
of
the
husband
to
his
wife
stands
in
loue
to
her
body
and
loue
to
her
soule
.
I
come
therefore
to
the
second
thing
,
(
namely
)
to
shew
wherein
this
loue
consisteth
:
and
forth
at
there
be
two
essentiall
parts
of
the
wife
,
her
body
,
and
her
soule
,
the
husbands
loue
consists
in
them
both
,
and
for
the
husbands
loue
to
the
body
of
his
wife
,
that
consists
in
two
things
,
in
contentation
and
preseruation
.
The
husband
must
content
himselfe
with
the
loue
of
his
owne
wife
onely
:
we
finde
that
particularly
commanded
,
Prou.
5.18.19
.
Let
thy
fountaine
be
blessed
,
and
reioice
with
the
wife
of
thy
youth
.
Verse
19.
Let
her
bee
as
the
louing
Hinde
,
and
pleasant
Roe
,
let
her
breasts
satisfie
thee
at
all
times
,
and
delight
in
her
loue
continually
.
And
secondly
,
the
husband
must
preferre
the
bodie
of
his
wife
,
by
cheerishing
,
gouerning
,
and
defending
of
her
,
and
these
three
are
so
conioined
,
and
linked
one
within
another
,
as
they
are
not
to
bee
sundered
;
for
to
cheerish
and
not
to
gouerne
,
is
foolish
cockering
;
to
gouerne
,
and
not
to
cheerish
,
is
austerity
;
to
cheerish
,
and
gouerne
,
and
not
to
defend
,
is
to
make
the
wife
no
better
then
a
slaue
,
nay
,
worse
then
a
bruit
beast
,
for
men
will
cheerish
,
order
,
and
they
will
also
defend
,
and
shelter
their
sheepe
,
and
oxen
,
from
iniurie
of
weather
,
and
shall
then
any
of
these
things
be
denied
to
the
wife
?
No
,
no
,
men
are
to
nourish
and
cherish
their
wiues
,
as
their
owne
flesh
,
Ephes
.
5.29
.
They
must
(
as
they
are
able
)
prouide
meate
,
drinke
,
apparell
,
and
all
things
needfull
for
them
,
and
prouision
being
made
,
they
must
so
order
and
dispose
all
things
,
as
there
be
no
excesse
in
any
thing
,
and
they
must
also
shield
them
,
as
much
as
they
can
,
from
all
iniurie
and
wrong
,
both
at
home
,
and
abroad
.
Now
,
for
the
husbands
loue
to
the
soule
of
his
wife
that
stands
especially
in
two
things
.
The
first
is
,
that
which
we
are
taught
,
1
Pet
.
3.7
.
That
he
dwell
with
his
wife
as
a
man
of
knowledge
:
the
husband
being
the
wiues
head
ought
to
be
more
eminent
,
and
to
appeare
aboue
her
in
wisdome
,
iudgement
,
and
discretion
,
and
the
feare
of
God
,
and
according
to
his
height
and
measure
in
those
good
things
,
to
bend
downe
,
and
to
apply
himselfe
,
either
to
implant
the
same
,
or
to
increase
them
,
being
already
implanted
in
his
wife
.
Husbands
sometimes
complaine
that
their
wiues
are
vnruly
,
and
carrie
not
themselues
as
they
ought
towards
them
,
when
indeed
,
the
fault
is
from
themselues
,
because
they
should
dwell
with
them
,
as
men
of
wisdome
,
and
knowledge
,
and
doe
not
;
it
s
as
if
the
head
which
hath
the
guiding
of
the
body
,
should
leade
it
thorow
briers
,
and
thornes
,
and
cause
it
to
bee
scratched
,
and
then
complaine
that
the
armes
,
or
legges
,
did
ake
,
or
smart
;
for
the
husband
is
the
wiues
head
,
and
should
wisely
lead
her
,
and
goe
in
and
out
before
her
.
The
second
thing
wherein
stands
the
husbands
loue
to
the
soule
of
his
wife
is
comprised
vnder
a
generall
duty
,
Philip
.
2.2
.
the
husband
is
to
carrie
an
equall
minde
towards
his
wife
,
and
that
is
,
especially
in
bearing
with
her
frailties
and
infirmities
,
as
with
her
hastinesse
,
or
slownesse
,
her
importunity
,
and
such
like
;
The
Apostle
Peter
in
the
place
before
cited
,
saith
,
Let
the
husband
giue
honour
vnto
the
woman
as
vnto
the
weaker
vessell
;
let
him
intreat
her
with
mildnesse
,
and
gentlenesse
,
bearing
with
her
naturall
weakenesse
and
infimities
,
and
if
shee
fall
by
occasion
into
any
fault
(
except
Adulterie
,
which
is
the
bane
of
wedlocke
)
let
him
labour
by
all
kinde
and
gentle
meanes
,
to
reclaime
her
,
considering
himselfe
,
as
the
Apostle
saith
,
Gal.
6.1
.
that
he
also
may
bee
tempted
,
and
fall
into
the
like
sinne
.
The
dutie
of
loue
in
the
husband
to
the
wife
reacheth
to
all
husbands
.
For
the
third
thing
,
the
extent
of
this
duty
touching
the
persons
whom
it
concernes
,
that
is
implied
in
the
first
words
of
this
verse
(
Husbands
.
)
In
that
the
Apostle
saith
indefinitely
,
Husbands
loue
your
wiues
,
not
bounding
the
duty
on
husbands
of
this
or
that
order
,
or
condition
;
he
would
haue
vs
vnderstand
that
this
duty
is
also
generall
,
and
reacheth
to
all
husbands
,
hie
and
low
,
rich
and
poore
,
none
excepted
,
though
the
husband
bee
a
King
,
or
the
greatest
man
in
the
earth
,
if
hee
bee
an
husband
hee
must
carrie
in
his
heart
a
chaste
affection
toward
his
wife
,
hee
must
loue
both
her
body
and
soule
,
content
himselfe
with
her
loue
onely
,
cheerish
,
gouerne
,
and
defend
her
,
dwell
with
her
as
a
man
of
knowledge
,
and
beare
with
her
naturall
frailties
,
and
infirmities
.
The
husband
must
loue
his
wife
as
much
as
himselfe
,
&
with
as
hearty
and
true
loue
as
he
loues
himselfe
.
Now
for
the
measure
of
the
husbands
loue
,
the
fourth
thing
I
propounded
to
speake
of
,
that
is
taught
by
the
Apostle
,
Ephes
.
5.33
.
Let
euery
one
loue
his
wife
,
euen
as
himselfe
:
the
husband
must
loue
his
wife
as
much
as
himselfe
,
and
with
as
hearty
and
true
loue
,
as
hee
doth
himselfe
,
hee
need
not
seeke
farre
for
a
patterne
of
the
loue
he
is
to
beare
to
his
wife
,
or
a
fit
example
for
his
imitation
;
let
him
but
looke
into
his
owne
heart
,
and
there
hee
shall
find
loue
to
himselfe
drawne
out
in
liuely
red
letters
,
euen
in
his
owne
blood
,
and
that
is
the
patterne
accor-to
which
hee
must
proportion
his
loue
to
his
wife
;
the
husband
must
consider
what
good
,
he
in
his
heart
wisheth
to
his
owne
bodie
and
soule
,
and
what
harme
hee
laboureth
to
auoide
,
and
the
same
good
must
hee
heartilie
wish
to
the
soule
and
body
of
his
wife
,
and
the
same
harme
must
he
labour
to
keepe
from
her
;
as
it
is
abominable
to
haue
two
measures
in
one
shop
,
one
to
buie
,
with
a
greater
,
and
another
,
to
sell
withall
,
and
that
a
lesse
,
Prou.
20.10
.
So
is
it
for
a
man
to
haue
two
measures
of
loue
in
his
breast
,
one
a
greater
,
by
which
hee
loues
himselfe
,
and
another
a
lesse
,
by
which
he
loues
his
wife
,
there
must
bee
the
same
true
measure
and
condition
of
loue
,
in
the
heart
of
the
husband
,
both
towards
himselfe
,
and
towards
his
wife
.
Now
to
lay
these
things
a
little
neerer
to
our selues
,
if
husbands
try
and
examine
themselues
by
these
things
deliuered
,
where
is
the
man
that
can
cleare
himselfe
,
and
truely
say
,
hee
hath
not
failed
in
his
dutie
towards
his
wife
?
Particular
examination
of
husbands
touching
their
dutie
to
their
wiues
,
and
their
failings
in
that
respect
discouered
.
No
doubt
,
euen
they
that
make
conscience
of
their
duty
,
and
endeauour
most
of
all
to
performe
it
,
must
needs
confesse
,
that
in
some
thing
or
other
they
haue
failed
,
but
not
to
speake
of
them
that
faile
of
infirmity
,
and
against
their
purpose
;
are
there
not
some
who
haue
,
and
daily
doe
faile
grossely
,
and
please
themselues
in
their
sinfull
failing
and
declining
from
their
dutie
towards
their
wiues
?
The
number
of
such
is
too
great
in
the
world
.
Are
there
not
some
who
carry
in
their
hearts
not
only
a
wanton
and
brutish
lust
towards
their
wiues
,
which
continues
but
for
a
time
,
and
afterwards
turnes
as
Ammons
loue
did
,
2.
Sam
.
13.15
.
into
extreame
hatred
.
Are
not
some
,
who
content
not
themselues
with
the
loue
of
their
owne
wiues
,
but
follow
after
strange
flesh
,
and
delight
to
embrace
the
bosome
of
a
stranger
?
Is
it
not
too
manifest
that
there
bee
some
husbands
so
farre
from
cheerishing
their
wiues
,
and
prouiding
things
needfull
for
them
,
as
whatsoeuer
they
get
,
they
spend
in
vaine
,
and
vnthrifty
company
,
in
the
Ale-house
,
or
the
like
place
,
and
let
wife
and
children
starue
at
home
.
And
alas
,
how
many
husbands
bee
there
,
that
dwell
not
with
their
wiues
as
men
of
knowledge
,
are
not
able
to
gouerne
their
wiues
with
any
good
discretion
,
but
are
foolish
heads
,
and
cannot
goe
wisely
in
and
out
before
them
?
How
many
,
againe
,
be
there
,
that
cannot
beare
with
the
frailties
of
their
wiues
,
but
if
the
wife
bee
hasty
,
the
husband
is
as
hot
;
if
shee
be
rash
,
he
is
as
heady
,
and
intemperate
?
And
many
other
waies
doe
husbands
faile
in
their
duties
towards
their
wiues
.
Well
,
husbands
must
be
humled
for
their
failings
past
,
and
learne
now
to
make
conscience
of
their
duty
;
carry
in
thine
heart
a
chaste
affection
towards
thy
wife
,
content
thy selfe
with
her
loue
,
cheerish
,
gouerne
,
and
defend
her
,
as
much
as
thou
art
able
,
3.
Motiues
to
perswade
husbands
to
performe
their
duty
to
their
wiues
.
dwell
with
her
as
a
man
of
knowledge
,
beare
with
her
naturall
fraileties
,
and
infirmities
,
and
let
thy
loue
bee
as
much
,
and
as
hearty
towards
thy
wife
,
as
towards
thy selfe
.
And
to
helpe
thee
forward
in
this
duty
,
consider
,
First
,
that
thy
wife
is
thine
owne
selfe
,
Mat
.
19.5
.
and
in
louing
her
,
thou
louest
thy selfe
,
Ephes
.
2.25
.
And
secondly
,
consider
that
as
the
Lord
would
haue
the
neare
vnion
of
Christ
and
his
Church
set
before
vs
in
the
coniunction
of
man
and
wife
in
marriage
;
so
hee
would
haue
the
loue
of
Christ
to
his
Church
,
to
bee
represented
in
the
loue
of
the
husband
to
his
wife
;
and
therefore
if
the
husband
loue
not
his
wife
,
it
is
,
as
much
as
in
him
is
,
to
denie
that
Christ
loues
his
Church
,
and
the
thought
of
that
is
blasphemous
.
And
further
,
consider
that
thy
wife
is
committed
to
thee
in
trust
,
by
her
parents
and
friends
;
yea
,
shee
hath
committed
her selfe
to
thee
,
as
a
partner
with
thee
,
in
weale
and
woe
;
yea
,
the
Lord
hath
committed
her
to
thee
in
trust
,
for
her
good
,
and
hath
giuen
thee
power
to
gouerne
her
,
and
thou
must
one
day
,
stand
before
him
to
giue
an
account
how
thou
hast
carried
thy selfe
towards
her
.
If
then
thou
beare
any
loue
to
thy selfe
,
if
thou
wouldest
not
(
as
much
as
in
thee
is
)
denie
that
Christ
loues
his
Church
,
and
so
shew
that
Christ
his
loue
hath
not
yet
warmed
thine
heart
,
and
if
thou
wouldest
not
be
found
vnfaithfull
to
the
Lord
,
who
hath
committed
thy
wife
to
thee
for
her
good
,
and
is
able
and
will
(
without
repentance
)
punish
thy
breach
of
trust
in
hell
fire
,
then
be
thou
stirred
vp
in
the
feare
of
God
to
loue
thy
wife
as
thy selfe
,
looke
what
good
thou
doest
wish
in
thine
heart
to
thy selfe
,
wish
the
same
to
thy
wife
,
dwell
with
her
as
a
man
of
knowledge
;
frame
thy selfe
to
beare
with
her
naturall
infirmities
,
and
knowe
withall
thus
much
,
that
loue
in
the
husband
and
feare
in
the
wife
,
are
the
sinewes
of
a
well
ordered
house
,
and
they
make
a
sweet
hamonie
,
if
loue
and
feare
harbour
vnder
one
roofe
and
lodge
in
one
bed
,
they
make
a
blessed
consent
,
and
good
agreement
,
and
if
loue
bee
wanting
in
the
husband
,
bitternesse
is
the
wiues
portion
,
as
the
Apostle
heere
saith
,
and
if
feare
bee
wanting
in
the
wife
,
it
were
better
for
the
husband
to
dwell
in
a
corner
of
the
house
toppe
,
then
with
such
a
woman
in
a
wide
house
,
Prou.
21.19
.
therefore
let
both
husband
and
wife
make
conscience
of
their
duties
one
to
another
.
There
is
one
thing
further
to
bee
obserued
in
this
verse
.
We
may
obserue
,
that
the
Apostle
makes
loue
in
the
husband
to
his
wife
,
and
vnkind
,
hard
,
&
rigorous
dealing
with
her
,
opposite
and
contrary
one
to
another
,
yea
,
as
contrarie
as
sweet
and
bitter
,
he
saith
,
husbands
loue
your
wiues
,
Vnkinde
and
hard
dealing
with
the
wife
,
either
in
word
or
deed
,
cannot
stand
with
that
loue
that
ought
to
be
in
the
husband
to
his
wife
.
and
be
not
bitter
vnto
them
.
Whence
it
is
cleare
,
that
vnkinde
and
hard
dealing
with
the
wife
,
either
in
word
or
deede
,
cannot
stand
with
that
loue
the
Holy
Ghost
heere
requires
of
husbands
,
bitternesse
and
sweetenesse
can
neuer
meete
together
in
one
and
the
same
subiect
,
no
more
can
hard
dealing
and
loue
bee
found
in
one
and
the
same
husband
,
if
the
husband
bee
rigorus
and
bitter
to
his
wife
,
hee
is
voyd
of
that
loue
and
sweetnesse
that
ought
to
be
in
him
,
and
therefore
it
cannot
bee
,
that
there
is
any
dramme
of
true
loue
to
the
wife
in
that
husband
,
who
is
violent
and
monstrous
in
his
dealing
with
her
,
who
doth
beate
and
bunch
his
wife
,
Reproofe
of
such
husbands
as
are
violent
in
their
dealing
with
their
wiues
,
and
doe
beate
and
bunch
them
.
and
with
extreame
violence
mis-vse
her
,
that
manner
of
dealing
cannot
stand
with
loue
to
the
wife
,
the
husband
that
so
deales
with
his
wife
is
a
monster
amongst
men
,
and
fitter
to
liue
in
Bedlem
then
in
a
ciuill
society
:
for
indeede
it
is
the
part
of
a
madde
man
to
strike
his
owne
flesh
,
as
hee
doth
who
strikes
his
owne
wife
.
Oh
but
say
some
,
what
if
the
wife
be
extreamely
out
of
order
,
and
no
other
meanes
will
breake
her
stout
stomacke
and
bring
her
into
order
?
I
answer
thee
:
Hast
thou
vsed
all
other
good
meanes
,
seruing
to
that
purpose
?
hast
thou
admonished
her
,
sharpely
reprooued
her
,
as
Iob
did
his
wife
,
Iob
2
10.
yet
so
as
thy
admonition
and
reprofe
hath
been
without
bitternes
and
passion
,
and
with
a
mercifull
heart
towards
her
,
and
so
as
shee
might
perceiue
thou
soughtest
her
good
,
and
not
to
ease
thy selfe
on
her
?
hast
thou
so
done
?
commonly
this
obiection
comes
from
men
that
neuer
vse
any
other
good
meanes
,
but
onely
in
their
violent
passion
of
anger
(
which
is
a
madnesse
for
the
time
)
or
in
their
drunken
fit
strike
their
wiues
vpon
the
least
occasion
,
yea
,
sometimes
without
any
occsion
at
all
,
but
bee
it
so
,
thou
hast
vsed
all
other
meanes
,
yet
thou
mayst
iustly
doubt
,
whether
striking
of
thy
wife
,
be
a
lawfull
&
good
meanes
or
no
,
thou
findest
no
expresse
warrant
for
it
in
the
booke
of
God
,
as
thou
doest
for
smiting
thy
childe
with
the
rodde
,
Prouerbs
23.14
.
and
in
many
other
places
,
and
for
buffetting
of
thy
seruant
,
1.
Peter
2.20
.
but
for
striking
of
thy
wife
No
warrant
in
Scripture
for
striking
of
the
wife
.
thou
hast
no
such
expresse
warrant
in
the
word
of
God
,
but
grant
this
,
that
a
man
may
strike
his
wife
,
as
hee
may
cut
and
launce
his
owne
flesh
in
the
time
of
some
great
extreamity
,
when
no
other
meanes
will
serue
,
hee
hath
a
sore
on
his
arme
or
legge
,
that
of
necessity
must
bee
cut
and
launced
,
and
a
man
in
this
case
may
cut
or
launce
his
owne
flesh
,
yet
bee
thou
as
hardly
drawen
to
strike
thy
wife
,
as
a
man
in
that
ease
would
bee
to
cut
or
launce
his
owne
flesh
,
euen
in
the
greatest
extremity
will
a
man
hardly
bee
drawen
to
cut
or
launce
his
owne
flesh
,
not
one
amongst
ten
thousand
can
finde
in
his
heart
to
doe
it
himselfe
,
and
with
his
owne
hand
,
hee
will
hardly
suffer
another
to
doe
it
,
it
will
grinde
and
greeue
him
to
suffer
it
to
bee
done
by
another
,
bee
thou
as
hardly
drawen
to
strike
thy
wife
,
nay
rather
forbeare
to
doe
it
▪
because
thou
canst
not
finde
that
as
a
meanes
sanctified
of
God
,
to
worke
any
good
vpon
thy
wife
;
and
let
all
husbands
that
are
bitter
to
their
wiues
in
this
kinde
,
and
in
their
passion
do
strike
them
,
know
,
that
they
beare
no
true
loue
to
their
wiues
,
they
are
monsters
amongst
men
,
yea
,
they
are
odious
in
the
sight
both
of
God
and
men
.
VER
.
20.
Children
obey
your
Parents
in
all
things
for
that
is
well-pleasing
to
the
Lord
.
The
Apostle
doth
heere
vrge
vpon
children
,
their
speciall
duty
towards
their
Parents
,
and
that
is
obedience
,
he
exhorts
them
to
it
,
propounding
his
exhortation
indefinitely
,
in
these
words
,
(
Children
obey
your
Parents
)
then
he
sets
downe
how
farre
foorth
they
are
to
obey
them
,
(
namely
)
in
all
things
,
and
hee
doth
further
strengthen
and
presse
his
exhortation
by
force
of
argument
,
taken
from
the
Lords
good
liking
of
childrens
obedience
to
their
Parents
,
that
such
obedience
is
pleasing
,
yea
,
exceeding
acceptable
,
and
highlie
well
pleasing
vnto
the
Lorde
,
these
are
the
generall
things
contained
in
this
same
verse
.
Come
wee
to
the
wordes
of
it
,
(
Children
)
the
word
children
in
Scripture
hath
many
acceptions
,
I
will
not
stand
to
remember
them
,
heere
it
signifies
,
such
as
are
children
by
naturall
generation
,
Interpretation
.
begotten
and
borne
of
naturall
Parents
,
and
by
(
Parents
)
wee
are
heere
to
vnderstand
Parents
by
nature
,
Parents
in
respect
of
naturall
procreation
(
obey
)
the
originall
worde
heere
vsed
doth
properly
signifie
to
listen
or
hearken
to
another
,
as
the
inferiour
doth
to
the
superiour
,
the
meaning
is
,
to
bend
downe
your
eares
,
and
encline
your
hearts
,
and
yeelde
vnto
,
&
obey
the
sayings
and
doings
of
your
Parents
,
that
concerne
you
,
euen
that
which
they
say
or
doe
to
you
(
in
all
things
)
wee
are
to
expound
these
words
,
by
those
Eph.
6.1
.
children
obey
your
Parents
in
the
Lord
,
and
so
the
meaning
is
in
all
things
honest
,
lawfull
and
agreeable
to
the
word
of
God
(
for
that
is
wel
pleasing
to
the
Lord
(
that
is
)
such
obedience
is
exceeding
well
pleasing
,
and
in
high
degree
acceptable
vnto
the
Lord
,
thus
then
conceiue
wee
the
Apostles
meaning
in
this
verse
,
as
if
hee
had
said
.
You
that
are
children
by
naturall
generation
bend
downe
both
inwardlie
and
outwardly
to
yeeld
obedience
to
that
which
is
saide
or
done
to
you
by
your
naturall
Parents
,
and
yeelde
to
them
intire
obedience
,
obey
them
in
all
things
honest
and
lawfull
,
for
such
obedience
is
exceeding
honest
and
pleasing
to
the
Lord
.
Now
first
of
all
,
the
speciall
duty
heere
vrged
vpon
children
comes
to
bee
considered
,
and
touching
that
duty
,
The
speciall
duty
of
children
to
their
Parents
,
is
obedience
.
I
will
still
holde
my
former
methode
and
order
in
handling
of
it
.
First
,
I
will
shewe
what
this
obedience
heere
required
is
.
Secondly
,
wherein
it
consisteth
.
The
order
obserued
in
handling
this
duty
.
Thirdly
,
the
extent
touching
the
persons
that
are
to
yeeld
it
.
Fourthlie
,
how
farre
foorth
it
is
to
bee
yeelded
by
children
to
their
Parents
,
and
then
after
some
application
of
things
deliuered
,
I
will
bring
some
motiues
to
stirre
vp
children
to
the
practise
of
it
.
Childrens
obedience
to
their
Parents
described
.
First
therefore
knowe
that
this
obedience
is
a
voluntary
and
heartie
yeelding
(
so
farre
foorth
as
children
are
able
)
to
the
voyce
and
willes
of
their
Parents
,
a
yeelding
from
the
heart
willingly
(
as
they
are
able
)
to
that
which
is
said
by
Parents
to
children
,
and
by
Parents
,
willed
to
bee
done
or
suffered
of
their
children
.
I
say
a
voluntary
and
hearty
yeelding
,
for
that
is
the
condition
of
all
true
sound
and
sincere
obedience
both
to
God
and
man
,
and
so
it
ought
to
bee
qualified
,
if
it
be
forced
,
it
is
no
true
obedience
,
it
is
then
but
as
the
obedience
of
Deuils
and
reprobates
,
who
,
will
they
,
nill
they
,
are
subiect
to
the
will
of
God
,
yea
both
doe
and
suffer
what
the
diuine
prouidence
hath
appointed
,
and
if
it
be
a
yeelding
with
grudging
,
murmuring
,
or
the
least
repining
,
it
is
no
sound
obedience
,
and
therefore
childrens
obedience
to
their
parents
must
be
a
voluntary
and
hearty
yeelding
(
as
they
are
able
)
to
that
which
is
said
and
willed
by
them
to
be
done
or
suffered
of
their
children
.
Now
this
willing
and
hearty
yeelding
of
children
vnto
the
voice
and
will
of
their
parents
,
standeth
in
two
things
.
Childrens
obedience
to
their
Parents
,
stands
in
two
things
.
First
in
a
cheerful
yeelding
to
that
which
parents
teach
,
counsell
,
&
command
,
though
the
things
commanded
be
neuer
so
base
or
painefull
Prou.
1.8
.
My
sonne
saith
Salomon
,
heare
thy
fathers
instruction
,
and
forsake
not
thy
mothers
teaching
,
and
that
children
are
to
yeelde
to
the
commandements
of
their
parents
,
it
is
cleere
from
the
generall
,
that
euery
soule
is
to
bee
subiect
vnto
the
higher
powers
,
Romans
the
thirteenth
and
first
,
parents
haue
their
authority
from
God
,
and
as
they
are
parents
they
beare
Gods
image
,
and
their
commandements
,
not
contrarying
the
word
of
God
,
carry
the
print
of
Gods
commandements
.
Secondly
,
the
yeelding
of
children
to
their
Parents
stands
in
a
quiet
and
patient
suffering
of
that
which
Parents
inflict
and
lay
vppon
them
in
worde
or
deede
,
bee
it
admonition
,
reproofe
or
correction
,
yea
,
though
the
correction
bee
with
iust
cause
,
or
more
excessiue
then
it
ought
to
bee
,
Prouerbs
the
thirteenth
and
first
,
A
wise
sonne
will
obey
the
instruction
of
his
father
,
but
a
scorner
will
heare
no
rebuke
,
Prouerbs
15.5
.
A
foole
despiseth
his
fathers
instruction
,
but
hee
that
regardeth
correction
is
prudent
,
Hebrewes
the
twelfth
and
ninth
,
wee
haue
had
the
fathers
of
our
bodies
which
corrected
vs
,
and
wee
gaue
them
reuerence
.
And
againe
,
Parents
are
bound
,
yea
,
it
is
a
duty
lying
on
them
to
rebuke
and
correct
the
children
offending
,
and
therefore
it
is
a
duty
of
children
to
submit
themselues
to
their
rebukes
and
chasticements
:
that
is
one
part
of
their
obedience
.
Now
the
extent
of
obedience
to
Parents
,
touching
the
persons
that
are
to
yeelde
it
,
is
implied
in
the
first
worde
(
children
)
the
Apostle
speaking
heere
also
without
limitation
,
not
saying
children
that
are
yoong
,
children
that
are
vnmarried
,
All
children
without
ex●eption
are
to
yeeld
obedience
to
their
Parents
.
or
that
liue
in
their
fathers
house
,
or
yee
sonnes
or
yee
daughters
,
but
yee
children
,
indefinitely
,
hee
giue
vs
to
vnderstand
that
this
duty
of
obedience
to
Parents
,
belongs
to
all
children
whatsoeuer
,
and
it
is
neither
age
,
nor
place
,
nor
condition
that
exempteth
sonnes
or
daughters
,
from
yeelding
obedience
to
their
Parents
.
Heere
therfore
by
the
way
are
the
Papists
iustly
to
be
taxed
as
the
Pharisies
were
,
Popish
doctrine
touching
childrens
wiues
directly
contrary
to
Gods
word
.
Mat
.
15.6
.
they
make
the
commandements
of
God
of
no
authority
touching
childrens
obedience
to
their
Parents
,
by
their
owne
inuention
,
for
they
hold
and
teach
that
in
case
of
vowing
,
a
Mayd
once
out
of
her
nonage
,
that
is
(
say
they
)
at
twelue
yeeres
old
or
aboue
,
may
vowe
her selfe
a
Nunne
;
and
a
yoong
man
out
of
his
nonage
,
likewise
(
say
they
)
at
fourteene
yeeres
or
aboue
may
vowe
himselfe
a
Monke
with
consent
of
Parents
,
yea
,
directly
contrary
to
the
expresse
will
and
commandement
of
Parents
,
this
is
a
diuellish
doctrine
,
and
directly
contrary
to
the
expresse
commandement
of
God
;
a
childe
,
sonne
or
daughter
,
is
not
exempt
from
obedienee
to
Parents
at
anie
age
,
and
wee
finde
it
directly
sayd
,
numbers
30.6
.
that
the
father
may
make
voyd
the
vow
of
his
child
,
thogh
pertaining
to
Gods
worship
,
much
more
a
vow
made
without
warrant
of
the
word
of
God
,
nothing
at
all
pertaining
to
his
worship
,
but
rather
irreligious
and
tending
to
the
dishonour
of
God
.
Yet
heere
two
questions
are
to
be
resolued
.
First
,
whether
the
son
being
a
Magistrate
,
and
the
father
none
,
or
inferiour
vnto
him
,
ought
to
obey
his
father
.
Answer
:
in
things
that
concerne
not
that
place
,
the
son
ought
to
obey
his
father
.
And
againe
:
In
things
that
may
further
him
in
the
execution
of
his
office
,
the
sonne
is
also
to
obey
his
father
,
thus
did
Moses
,
Exodus
the
eighteenth
and
twenty
foure
verse
,
the
text
saith
,
hee
obeyed
the
voice
of
his
father
in
Law
,
and
did
all
that
hee
said
,
but
if
the
father
councell
or
command
any
thing
against
that
place
and
office
,
then
the
son
is
not
to
obey
him
.
A
second
question
is
this
,
whether
a
good
childe
is
to
obey
a
wicked
father
.
Answer
,
a
good
childe
is
to
obey
a
wicked
father
as
hee
is
a
father
,
not
as
hee
is
a
wicked
man
and
commandes
wicked
things
,
for
a
difference
is
to
bee
made
betweene
the
office
and
calling
of
a
father
,
and
the
person
that
bears
that
office
,
and
a
good
childe
is
to
obey
his
wicked
father
,
as
he
beares
the
office
of
a
father
,
for
so
hee
beares
the
image
of
God
,
but
not
as
a
wicked
person
commanding
wicked
things
.
Now
the
fourth
thing
propounded
to
bee
spoken
of
,
namely
,
how
farre
foorth
obedience
is
to
be
yeelded
by
children
to
their
parents
.
How
farre
foorth
children
are
to
obey
their
Parents
.
That
is
layd
before
vs
in
these
wordes
(
in
all
things
)
vnderstanding
them
as
before
they
were
expounded
,
namely
)
in
all
things
honest
and
lawfull
,
and
agreeable
to
the
word
of
God
,
children
are
so
farre
foorth
to
obey
their
earthly
Parents
,
as
may
stand
with
their
obedience
to
God
their
heauenly
father
,
if
parents
would
pull
their
children
from
God
,
from
his
trueth
or
from
their
obedience
to
him
,
children
are
then
to
shake
off
naturall
affection
,
and
as
one
saith
well
,
they
are
to
reserue
to
the
Father
of
Spirits
,
holinesse
and
freedome
of
soule
,
but
if
Parents
command
their
children
things
lawfull
or
indifferent
,
therein
they
are
(
as
they
are
able
)
to
yeeld
obedience
,
though
the
things
commanded
bee
most
painefull
Philip
.
2.8
.
the
Apostle
sayth
,
Christ
was
obedient
to
his
father
to
the
death
,
yea
,
to
the
most
painefull
and
ignominious
death
of
the
crosse
.
Now
heere
also
comes
a
question
to
bee
answered
,
it
may
bee
demanded
,
whether
a
childe
that
is
marriageable
,
if
the
father
command
him
or
her
to
marrie
,
is
to
obey
him
?
Parents
indeed
haue
power
to
dispose
their
children
in
marriage
,
and
they
are
not
to
marry
without
their
consent
;
and
the
Father
commanding
the
childe
to
marry
,
the
child
is
to
obey
two
things
concurring
with
the
commandement
of
the
Father
.
First
if
the
child
be
willing
.
Secondly
,
if
the
Father
command
the
child
only
thus
farre
(
namely
)
to
marry
with
a
person
thus
,
or
thus
well
quallified
,
as
with
one
of
honest
life
and
conuersation
with
one
of
sound
religion
,
as
Isaac
commanded
Iacob
,
Gen
28
1.2
.
and
not
with
this
,
or
that
particular
person
,
the
child
hauing
no
minde
there
to
match
,
if
these
two
thing
meet
with
the
commandement
of
the
Father
,
then
doubtlesse
,
the
child
is
to
obey
his
commandement
.
Now
if
children
trie
themselues
by
the
thing
deliuered
,
alas
how
far
short
and
defectiue
shall
they
find
themselues
in
duty
towards
their
parents
?
Childrens
failings
in
their
dutie
to
their
parents
,
discouered
.
Where
is
the
child
to
be
found
,
that
yeelds
to
that
which
is
said
,
or
done
by
his
parents
willingly
?
Doe
not
many
children
doe
that
which
they
are
bidden
,
with
a
backward
looke
,
with
murmuring
,
whispering
,
and
much
repining
?
Doe
not
some
except
against
it
,
as
too
base
,
or
to
painfull
?
And
are
there
not
many
children
who
cleaue
to
their
owne
will
and
wisdome
and
thinke
they
knowe
well
enough
how
to
carry
themselues
,
and
so
despise
the
counsell
of
their
parents
,
especially
in
matters
of
marriage
,
&
calling
,
and
things
of
greatest
moment
?
Where
is
the
child
that
doth
quietly
and
patiently
beare
the
rebukes
and
chastisements
of
his
parents
?
Doe
not
many
children
in
that
respect
,
euen
oppose
against
their
parents
,
and
resist
them
,
especially
if
they
be
growne
to
any
strength
and
yeeres
?
Yea
,
some
thinke
that
when
they
are
growne
to
yeeres
,
when
indeed
,
they
ought
to
bee
most
obedient
,
that
then
they
ought
not
to
bee
so
much
as
once
rebuked
by
their
parents
for
any
fault
,
then
carnall
reason
teacheth
them
to
say
,
they
are
fooles
that
will
digest
reproofes
and
checkes
,
and
suffer
themselues
to
bee
censured
,
yea
they
shall
haue
others
to
put
it
into
their
heades
,
that
they
are
now
past
children
,
will
you
bee
thus
vsed
?
Will
you
beare
this
?
Why
,
you
are
now
21.
yeeres
old
,
you
are
past
a
childe
,
and
heereupon
many
children
take
heart
to
themselues
to
be
stubborne
,
and
disobedient
to
their
parents
,
and
many
waies
besides
these
,
doe
children
shew
themselues
vndutifull
,
and
disobedient
to
their
parents
.
Well
,
thou
art
a
child
,
examine
thy selfe
by
that
which
hath
beene
deliuered
,
and
finding
thy selfe
wanting
in
obedience
to
thy
parents
,
3
motiues
to
stirre
vp
children
to
yeeld
obeidience
to
their
parents
bee
humbled
for
it
,
and
now
knowing
thy
dutie
,
learne
to
make
conscience
of
it
.
And
that
thou
maiest
bee
stird
vp
so
to
doe
,
consider
these
three
things
.
First
,
nature
it selfe
teacheth
vs
,
that
our
parents
hauing
taken
,
and
happily
still
taking
so
great
paines
,
and
cares
for
vs
,
and
hauing
shewed
,
and
still
shewing
so
great
loue
to
vs
,
should
haue
this
recompence
in
all
honest
and
lawfull
things
to
be
obeied
,
and
if
thou
yeelde
not
obedience
vnto
them
,
thou
goest
against
the
Law
and
light
of
nature
,
and
canst
thou
then
perswade
thy selfe
thou
standest
in
grace
?
That
thou
hast
grace
or
standest
in
the
fauour
of
God
?
Wilt
thou
say
,
thou
standest
in
the
state
of
grace
,
and
yet
wilt
not
doe
that
which
nature
requires
of
thee
?
If
thou
doe
,
thou
deceiuest
thy selfe
.
Againe
,
disobedience
to
parents
is
highly
displeasing
,
to
God
,
we
find
an
heauy
iudgement
threatned
against
it
,
Prou.
30.17
.
The
eye
that
mocketh
his
Father
,
and
despiseth
the
instruction
of
his
Mother
,
let
the
rauens
of
the
valley
picke
it
out
,
and
the
young
Eagles
eat
it
.
The
meaning
is
,
let
such
a
one
come
to
some
vntimely
death
,
and
let
his
body
be
cast
out
vnburied
,
and
bee
deuoured
and
eaten
vp
of
the
beasts
of
the
field
,
and
the
foules
of
the
aire
;
yea
,
disobedience
to
Parents
seales
vp
the
fearefull
wrath
,
and
heauy
displeasure
of
God
.
1
Sam
.
2.25
.
The
text
saith
,
Notwithstanding
they
obeyed
not
the
voice
of
their
Father
,
because
the
Lord
would
slay
them
,
the
Lord
was
angrie
with
the
Sonnes
of
Ely
for
their
wickednesse
,
and
was
purposed
to
slay
them
,
and
in
his
iust
iudgement
hee
made
their
disobedience
to
their
Father
a
punishment
of
their
former
sins
,
and
meanes
to
bring
downe
his
heauy
wrath
vpon
them
.
And
last
of
all
,
consider
the
Apostles
argument
,
obedience
to
parents
is
well-pleasing
to
the
Lord
,
in
obeying
thy
parents
thou
shalt
doe
a
thing
not
onely
pleasing
to
thy
parents
,
but
greatly
liked
and
accepted
of
the
Lord
himselfe
,
and
his
approbation
is
better
then
the
approbation
of
all
the
world
;
thy
obedience
to
thy
Parents
shall
be
as
a
comely
ornament
,
Prou.
1.9
.
it
will
grace
and
beautifie
thine
heart
and
life
,
in
such
sort
,
as
thou
shalt
seeme
amiable
both
to
God
and
men
;
if
then
thou
wouldest
not
make
it
cleare
to
the
discomfort
of
thine
owne
soule
,
that
thou
art
not
yet
in
the
state
of
grace
;
if
thou
wouldest
not
seale
it
vp
that
the
Lord
is
highly
displeased
with
thee
,
and
hath
a
purpose
to
destroy
thee
;
and
if
on
the
contrary
thou
wouldest
doe
that
which
is
exceeding
pleasing
to
the
Lord
,
then
be
thou
stird
vp
,
of
what
age
or
sexe
soeuer
thou
art
,
to
yeeld
obedience
to
thy
parents
in
all
honest
and
lawfull
things
;
euen
willingly
yeeld
thou
to
that
which
they
say
,
or
doe
to
thee
,
and
quietly
and
patiently
submit
thy selfe
to
their
rebukes
,
admonitions
and
chasticements
.
Hauing
thus
seene
the
speciall
dutie
heere
vrged
vppon
children
,
let
vs
proceede
to
some
other
things
that
yet
remaine
to
bee
obserued
in
this
verse
,
and
in
the
next
place
,
it
s
not
to
bee
passed
by
without
obseruation
,
that
the
Apostle
saith
not
,
children
obey
your
Fathers
onlie
,
or
children
obey
your
Mothers
alone
,
but
hee
vseth
a
word
common
to
both
,
and
saith
,
obey
your
parents
,
as
if
he
had
said
,
obey
both
him
that
hath
begotten
you
,
and
her
that
hath
borne
you
.
We
see
then
that
obedience
is
required
of
children
to
both
their
parents
,
children
are
to
yeeld
obedience
,
Children
are
to
yeeld
obedience
both
to
father
and
mother
.
both
to
Father
and
Mother
,
the
first
Commandement
expreslie
saith
,
honour
thy
Father
and
thy
Mother
.
And
Prou.
10.1
.
expresse
mention
is
made
of
the
Mother
aswell
as
of
the
Father
,
A
wise
Sonne
maketh
a
glad
Father
,
but
a
foolish
Sonne
is
an
heauinesse
to
his
Mother
.
So
againe
,
Prou.
15.20
.
A
wise
sonne
reioiceth
the
Father
,
but
a
foolish
man
despiseth
his
mother
.
We
find
it
expressely
commanded
by
the
Lord
,
that
children
should
feare
both
Father
and
Mother
,
Leuit.
19.3
.
Yea
,
there
the
Mother
is
put
before
the
Father
:
Yee
shall
feare
euery
man
his
mother
and
his
father
,
saith
the
Lord
.
Touching
the
practise
of
this
duty
,
wee
haue
an
example
without
all
exception
,
euen
of
Christ
himselfe
,
Luke
2.51
.
It
s
there
said
,
He
came
downe
from
Ierusalem
to
Nazaret
,
and
was
subiect
,
or
obedient
to
his
Father
and
mother
.
Now
this
serues
to
discouer
the
wickednesse
and
sinne
of
such
children
as
pretend
to
yeelde
,
and
happily
doe
yeeld
obedience
to
their
Fathers
,
and
yet
notwithstanding
,
make
small
account
of
their
Mothers
,
The
wickednesse
of
children
who
yeld
obedience
to
their
Fathers
,
but
lightly
regard
their
mothers
,
discouered
.
and
lightly
regard
their
commandements
,
or
their
chastisements
,
in
word
or
deed
;
this
is
the
fault
of
many
gracelesse
children
and
of
sonnes
especially
;
and
especially
,
when
they
beginne
to
grow
to
yeeres
,
then
they
seeing
and
noting
the
mothers
infirmities
,
the
weakenesse
of
their
sexe
,
and
how
vnable
they
are
to
punish
them
for
their
disobedience
,
and
their
inferiour
authority
in
the
familie
,
and
chiefely
in
this
,
that
they
haue
little
or
nothing
to
doe
in
disposing
of
lands
or
goods
,
they
easily
grow
to
some
contempt
,
or
at
least
,
neglect
of
duty
and
obedience
to
theit
mothers
:
but
let
all
children
that
haue
any
care
to
please
God
,
set
against
all
these
things
Gods
Commandement
,
that
bindes
them
to
yeeld
obedience
to
their
Mothers
,
aswell
as
to
their
Fathers
,
and
know
it
for
a
truth
,
thou
dost
not
yeeld
obedience
to
thy
Father
for
conscience
towards
God
,
but
in
some
other
sinister
and
by-respect
,
because
he
can
reward
thy
obedience
,
or
punish
thy
contempt
,
if
thou
yeeld
it
〈…〉
not
also
to
thy
mother
;
and
withall
remember
that
obedience
to
thy
parents
,
not
to
thy
father
alone
or
mother
alone
,
but
to
both
Father
and
mother
is
the
obedience
that
pleaseth
God
,
if
thou
thinke
to
please
God
by
obeying
the
one
,
and
denying
obedience
to
the
other
,
thou
deceiuest
thy selfe
,
and
if
these
things
moue
thee
not
to
this
dutie
,
yet
at
least
consider
with
thy selfe
,
the
great
paines
of
thy
Mother
,
peculiar
to
her
,
what
it
cost
her
in
thy
breading
,
bearing
,
and
bringing
foorth
,
shee
bare
thee
in
her
wombe
with
much
sorrow
and
griefe
,
and
at
last
,
with
great
paine
and
danger
brought
thee
foorth
,
and
beeing
brought
foorth
,
her
paines
and
care
intending
of
thee
,
far
surpassed
the
paines
and
care
of
thy
Father
,
and
it
may
bee
her
loue
was
euer
greater
towards
thee
,
then
the
loue
of
thy
Father
,
and
ought
not
these
things
to
preuaile
with
thee
,
to
yeeld
her
reuerence
and
obedience
,
as
well
as
to
thy
Father
?
If
they
doe
not
,
surely
it
argues
,
thou
art
either
exceeding
blockish
and
void
of
vnderstanding
,
or
else
altogether
vnnaturall
to
thy
mother
.
Now
,
heere
happily
it
may
bee
demanded
,
to
which
of
the
Parents
the
child
is
most
bound
?
Whether
the
child
be
more
bound
to
the
Father
or
to
the
Mother
?
For
answer
to
this
,
we
must
know
there
be
three
things
that
a
child
doth
owe
to
his
Parents
,
(
namely
)
reuerence
,
obedience
,
and
releefe
and
maintenance
,
if
the
Parents
be
in
any
want
:
and
the
third
and
last
of
these
,
The
vnnaturalnesse
of
children
who
denie
reliefe
to
their
poore
and
distr●ssed
,
and
helpelesse
Parents
.
the
very
light
of
nature
teacheth
,
(
and
by
the
way
to
touch
it
)
If
a
child
denie
to
succour
and
releeue
(
according
to
his
power
)
the
poore
,
old
,
distressed
,
and
helplesse
Father
or
Mother
,
he
is
worse
then
some
bruit
creatures
:
it
s
said
of
the
Storks
that
when
they
are
olde
they
keepe
the
nest
continually
,
and
their
young
birds
(
by
the
instinct
of
nature
)
prouide
for
them
,
and
feed
them
till
they
die
.
Thinke
on
this
,
thou
that
thinkest
thy
poore
Father
,
or
mother
,
a
burden
and
a
clog
to
thee
,
and
thinkest
euery
day
a
yeere
till
they
bee
dead
,
art
thou
woorse
then
an
vnreasonable
creature
?
and
canst
thou
then
thinke
there
is
any
grace
in
thee
?
Certainly
no
,
it
cannot
bee
that
there
is
any
dramme
of
grace
in
the
heart
of
that
childe
who
denies
reliefe
to
his
poore
helpelesse
parents
,
yea
,
who
spares
it
not
from
his
owne
backe
,
and
from
his
own
belly
,
to
releeue
his
poore
old
Father
or
Mother
(
but
that
by
the
way
.
)
Now
to
the
question
propounded
,
I
answer
,
that
reuerence
is
equally
to
bee
yeelded
,
to
the
Father
and
to
the
Mother
,
as
they
are
parents
,
but
if
any
personall
gift
,
or
grace
of
wisdome
,
or
vertue
bee
more
eminent
,
and
appeare
in
the
one
,
then
in
the
other
,
bee
it
in
the
Father
,
or
in
the
Mother
,
in
that
respect
more
honour
is
there
to
bee
yeelded
touching
reliefe
and
maintenance
,
that
is
also
equally
to
be
yeelded
to
the
poore
Father
and
to
the
poore
Mother
,
they
beeing
both
one
,
they
are
to
bee
fed
at
one
table
,
and
no
difference
to
bee
made
betweene
them
in
that
repect
,
but
concerning
obedience
,
because
man
is
the
head
of
the
woman
,
and
master
of
the
familie
,
that
is
rather
to
be
giuen
to
the
commandement
of
the
father
then
of
the
mother
,
if
the
father
and
mother
command
diuers
,
or
contrary
things
.
Some
may
further
demand
,
whether
obedience
is
to
be
yeelded
to
the
Father
,
or
Mother
in
law
?
Answer
:
It
is
,
euen
as
to
there
naturall
parents
;
wee
haue
the
example
of
Moses
,
Exod
.
18.24
.
Ruth
to
Naomi
,
her
mother
in
law
,
Ruth
3.5
.
Yea
,
Christ
our
Sauiour
was
obedient
to
his
supposed
Father
,
Luke
2.51
.
And
the
Prophet
Micah
7.6
.
reckons
it
vp
among
the
great
sins
of
his
time
,
that
the
daughter
in
law
rose
vp
against
her
mother
in
law
;
therefore
doubtlesse
,
children
are
to
yeeld
obedience
,
not
onely
to
their
naturall
parents
,
but
also
to
their
fathers
in
law
,
and
to
their
step-mothers
.
Obserue
we
further
that
the
Apostle
vrging
children
to
yeelde
obedience
to
their
parents
;
hee
saith
,
Children
obey
your
Parents
in
all
things
,
for
that
is
well-pleasing
vnto
the
Lord
:
that
thing
(
namely
)
obedience
to
parents
is
wel-pleasing
to
the
Lord
.
Hence
comes
a
question
to
be
discussed
,
(
namely
)
this
,
whether
obedience
to
Parents
,
yeelded
by
children
vnbeleeuing
,
and
vnregenerate
,
bee
well-pleasing
to
God
,
or
no
?
To
this
I
answer
:
Obedience
to
Parents
yeelded
by
children
vnbeleeuing
and
vnregenerate
,
as
it
is
their
personall
obedience
,
and
considered
in
the
concrete
that
is
together
with
their
persons
,
and
as
comming
from
them
its
not
pleasing
to
God
:
for
as
the
Apostle
saith
,
Rom.
8.8
.
They
that
are
in
the
flesh
cannot
please
God
:
and
it
is
a
true
rule
,
that
the
person
must
first
please
God
,
Note
.
before
his
personall
actions
,
as
they
are
his
actions
can
be
pleasing
vnto
him
,
but
as
that
obedience
is
an
action
,
and
a
duty
considered
in
the
abstract
that
is
by
it selfe
apart
from
the
person
,
its
pleasing
to
God
,
because
it
s
a
thing
commanded
of
God
,
and
simply
good
in
it selfe
,
in
it
owne
nature
,
as
is
hearing
of
the
word
,
praying
and
such
like
,
as
these
things
considered
in
themselues
,
and
by
themselues
are
good
,
and
pleasing
to
God
,
though
not
as
they
come
from
vnregenerate
and
vnbeleeuing
persons
,
so
is
obedience
to
Parents
,
yet
know
we
thus
much
further
,
that
howsoeuer
obedience
to
Parents
,
yeelded
by
children
vnbeleeuing
,
as
it
is
their
personall
obedience
,
cannot
please
God
;
yet
no
doubt
,
the
Lord
of
his
exceeding
bounty
doth
sometimes
vouchsafe
temporall
good
things
,
and
blessings
,
Note
.
euen
to
such
obedience
.
Note
.
Such
is
the
rich
goodnesse
of
our
good
and
gracious
God
,
as
of
his
aboundant
mercy
,
hee
doth
sometimes
giue
outward
blessings
,
euen
to
the
ciuill
obedience
and
outward
good
carriage
of
hypocrites
and
vnbeleeuers
.
Will
we
see
some
examples
of
it
?
No
doubt
Iehu
King
of
Israel
was
but
a
carnall
man
,
he
departed
not
from
the
sinnes
of
Ieroboham
who
made
Israel
to
sinn
;
yet
because
he
diligently
executed
that
which
was
right
in
the
eies
of
the
Lord
in
some
things
,
the
Lord
promised
him
that
his
posteritie
to
the
fourth
generation
should
sit
on
the
throne
of
Israel
,
2.
King
,
10.30
.
Ezechiel
29.30
.
Wee
finde
that
Aegypt
is
promised
to
Nebuchadnetzar
,
King
of
Babel
,
(
a
man
without
question
vnbeleeuing
)
for
his
seruice
against
Tyrus
.
Oh
then
the
exeeeding
rich
bounty
of
the
Lord
our
God
.
How
ought
this
to
stirre
vp
children
to
yeelde
obedience
to
their
parents
?
That
is
a
thing
to
which
the
Lord
no
doubt
,
will
sometimes
of
his
rich
bounty
,
vouchafe
temporall
blessings
,
though
it
bee
performed
by
children
vnbeleeuing
,
Therefore
this
ought
to
stirre
vp
all
children
to
this
dutie
,
and
if
thou
bee
a
childe
within
Gods
couenant
,
and
a
true
beleeuing
member
of
Christ
,
let
it
most
of
all
encourage
thee
to
yeeld
obedience
to
thy
Parents
,
and
euer
remember
thou
to
thy
comfort
,
that
if
the
Lord
carrie
his
eie
of
bounty
towards
them
that
are
without
,
and
strangers
from
his
fold
,
much
more
will
he
of
his
rich
mercie
,
reward
thee
that
art
one
of
his
owne
chosen
,
and
a
sheepe
of
his
owne
pasture
:
thinke
on
it
,
and
remember
it
.
Consider
wee
yet
further
,
the
ground
of
the
Apostles
reason
in
this
place
;
he
saith
,
Children
obey
your
Parents
in
all
things
,
for
that
is
wel-pleasing
to
the
Lord
:
What
is
the
ground
of
this
?
How
knew
the
Apostle
that
Obedience
to
Parents
is
a
thing
well-pleasing
to
God
?
Surely
,
hee
knew
it
from
the
Commandement
of
God
,
because
such
obedience
is
commanded
in
the
5.
Commandement
,
and
he
knew
it
to
be
in
an
high
degree
well-pleasing
to
God
,
because
that
comandement
is
as
the
Apostle
saith
,
Eph.
6.2
.
The
first
Commandement
(
namely
)
of
those
that
concerne
our
duty
to
men
,
and
the
first
Commandement
with
promise
,
with
a
speciall
promise
annexed
to
it
,
that
thy
daies
may
bee
prolonged
vpon
the
land
which
the
Lord
thy
God
giueth
thee
.
Hence
it
was
that
our
Apostle
knew
this
duty
of
obedience
to
parents
to
be
wel-pleasing
,
yea
,
better
pleasing
to
God
then
any
other
dutie
of
the
seconde
Table
,
and
this
reason
thus
considered
with
these
groundes
of
it
dooth
affoord
vnto
vs
this
conclusion
.
That
Gods
good
lykinge
of
any
thinge
,
is
to
bee
gathered
from
his
will
reuealed
,
Gods
good
liking
of
any
thing
,
is
to
be
gathered
from
his
will
reuealed
.
we
must
gather
the
good
liking
,
and
aprobation
of
the
Lorde
,
that
hee
likes
,
and
that
hee
approues
,
this
or
that
thing
,
from
his
word
.
For
in
deede
,
what
hee
willeth
in
his
worde
,
that
hee
liketh
,
his
will
there
reuealed
being
the
rule
of
all
our
holinesse
and
goodnes
:
nothing
done
by
vs
,
is
holy
&
good
&
pleasing
to
him
,
but
that
which
he
there
willeth
.
And
hence
it
is
,
that
the
Apostle
puts
them
together
.
Ro
.
12.2
.
that
wee
may
proue
what
is
the
good
will
of
God
,
and
acceptable
and
perfect
,
what
God
willeth
,
being
good
because
hee
wils
it
,
and
being
willed
by
him
and
soe
good
,
is
also
acceptable
and
pleasing
to
him
.
Micha
.
6.6.7
.
The
prophet
bringes
in
man
thus
demaundinge
,
where-with
shall
I
come
before
the
Lord
,
and
how
shall
I
bowe
my selfe
before
the
high
God
?
Shall
I
come
before
him
with
burnt
offerings
,
and
calues
of
a
yeere
old
?
will
the
Lorde
be
pleased
with
thousands
of
rams
,
or
with
ten
thousand
riuers
of
oyle
?
shall
I
giue
my
first
borne
,
for
my
transgression
:
euen
the
fruite
of
my
body
,
for
the
sinne
of
my
soule
?
will
these
thinges
please
the
Lord
?
and
then
vers
.
8.
The
prophet
answeres
,
hee
hath
shewed
thee
ô
man
what
is
good
,
and
what
the
Lord
requireth
of
thee
;
surely
to
doe
iustlie
,
and
to
loue
mercie
,
and
to
humble
thy selfe
to
walke
with
thy
God
:
as
if
hee
had
saide
,
that
which
the
LORD
hath
shewed
,
and
reuealed
to
thee
to
bee
good
,
and
that
which
hee
requires
of
thee
in
his
word
,
that
is
the
thing
that
is
pleasing
to
him
.
Now
then
is
it
soe
that
the
LORDES
good
likinge
,
and
approbation
of
any
thinge
,
&
that
hee
likes
this
or
that
,
and
is
pleased
with
it
,
is
to
bee
gathered
from
his
will
reuealed
.
I
might
then
apply
this
to
discouer
the
folly
of
the
Papists
,
who
thinke
they
doe
things
highly
pleasing
to
God
,
yea
,
meriting
at
his
hands
and
deseruing
heauen
,
when
they
doe
things
that
can
finde
no
footing
in
the
word
of
God
,
and
are
not
grounded
on
any
commandement
or
example
or
promise
in
the
word
of
God
,
but
are
meerely
Idolatrous
and
superstitious
,
but
not
to
spend
time
in
shewing
their
folly
.
Consider
wee
the
doctrine
as
it
may
concerne
vs
to
this
purpose
,
A
direction
touching
things
done
pleasing
to
God
.
it
may
serue
to
guide
vs
that
we
be
not
deceiued
,
touching
things
done
pleasing
to
God
,
wee
are
not
to
conclude
things
to
bee
pleasing
to
God
from
our
owne
fancie
and
our
owne
opinion
,
because
wee
conceiue
and
think
them
to
be
liked
of
God
and
pleasing
vnto
him
,
but
from
the
word
and
promise
of
God
,
manie
deceiue
themselues
in
this
respect
,
they
thinke
they
doe
things
highly
well
pleasing
to
God
,
and
such
as
hee
doth
greatly
like
and
approoue
of
,
when
indeede
and
truth
there
is
no
such
matter
,
for
example
,
doe
not
many
thinke
that
their
true
and
iust
dealing
with
men
,
their
giuing
euerie
man
his
owne
,
and
the
like
things
done
by
them
,
are
things
exceeding
well
pleasing
to
the
Lord
,
though
those
deedes
come
not
from
anie
sanctified
heart
,
nor
from
the
roote
of
a
sound
iustifying
faith
,
nor
yet
are
done
with
anie
regard
of
Gods
glorie
?
Doe
not
manie
thus
thinke
?
it
is
too
euident
,
they
do
,
and
in
respect
of
doing
such
things
,
they
thinke
they
are
greatlie
in
Gods
fauour
,
indeed
it
cannot
bee
denied
,
but
that
such
things
for
the
substance
of
them
,
and
considered
in
themselues
,
&
by
themselues
are
grounded
on
the
commandements
of
God
,
but
thou
must
further
know
that
they
must
also
bee
done
in
such
manner
as
the
word
hath
prescribed
,
they
must
proceed
from
faith
purging
thine
hart
from
the
naturall
corruption
of
it
,
&
they
must
be
done
in
loue
to
God
,
Heb
.
11.6
.
Rom.
14.23
.
&
with
respect
of
his
glory
,
els
it
s
vnpossible
they
should
please
God
,
&
therfore
do
not
thou
gather
&
conclude
that
God
is
well
pleased
,
with
the
things
thou
doest
only
because
the
things
done
are
good
in
themselues
,
if
thou
doe
,
thou
deceauest
tby
selfe
,
thou
gatherest
Gods
acceptance
&
good
liking
only
from
thine
owne
fancy
,
&
the
deuill
and
thine
owne
corrupt
heart
deceiue
thee
,
and
thus
are
many
thousands
deceiued
,
it
was
Pauls
case
before
his
conuersion
,
when
hee
was
in
the
worst
case
,
hee
thought
himselfe
in
the
best
,
and
before
he
knew
the
meaning
of
the
law
,
he
made
no
doubt
but
hee
was
aliue
,
but
when
hee
saw
the
sence
and
strict
iustice
of
the
commaundement
hee
found
sinne
aliue
in
him
,
and
himselfe
dead
,
and
so
thousands
in
the
world
beeing
as
yet
in
their
naturall
corruption
,
thinke
they
doe
things
highly
pleasing
to
God
,
but
alas
they
deceiue
themselues
,
and
therefore
if
thou
tender
thine
owne
good
,
take
thou
heed
of
it
,
Rom.
7
9.10
.
and
remember
that
thou
must
not
onely
doe
good
things
,
that
is
,
things
warranted
by
the
word
of
God
,
but
in
that
manner
that
the
word
hath
prescribed
with
an
heart
purged
by
faith
,
with
a
loue
to
God
,
and
a
due
respect
to
his
glory
,
that
thou
maist
gather
Gods
good
liking
and
approbation
of
things
done
by
thee
,
and
if
it
be
otherwise
with
thee
,
surely
the
good
things
done
by
thee
are
hatefull
to
God
,
and
they
bring
in
the
end
but
euerlasting
death
vpon
thy
soule
.
VER
.
21.
Fathers
prouoke
not
your
children
to
anger
,
least
they
be
discouraged
.
In
this
verse
the
Apostle
comming
particularly
to
speak
to
parents
touching
their
duty
towards
their
children
,
he
sets
down
what
he
requires
of
them
by
way
of
prohibition
or
dehortation
,
hee
forbids
that
,
and
dehorts
them
from
that
wherein
commonly
parents
are
faulty
,
&
wherin
they
many
times
offend
,
and
that
is
immoderate
seuerity
and
rigorous
dealing
with
their
children
which
is
expressed
by
the
effect
it
commonlie
works
in
children
,
that
it
stirs
them
vp
to
anger
,
and
the
Apostle
doth
direct
his
dehortation
,
specially
to
fathers
,
and
saith
,
Fathers
prouoke
not
your
children
to
anger
,
because
if
either
of
the
Parents
offend
in
rigour
towards
their
children
,
it
is
commonly
the
father
,
the
mother
,
more
vsually
offending
on
the
contrarie
part
,
by
too
much
indulgence
and
tendernesse
,
therfore
the
Apostle
saith
,
Fathers
prouoke
not
your
children
to
anger
,
and
this
prohibition
or
dehortation
,
hee
doth
further
strengthen
by
an
argument
taken
from
the
dangerous
euent
of
immoderate
seuerity
and
rigour
of
Parents
towards
their
children
,
namely
their
deiection
of
minde
,
their
discouragement
,
least
(
saith
the
Apostle
)
they
be
discouraged
,
&
so
the
sum
&
substance
of
this
ver
,
is
a
dehortation
vsed
to
Parents
,
especially
to
fathers
,
disswading
them
from
rigour
towards
their
children
,
and
from
hard
vsage
of
them
for
feare
of
their
discouragement
.
By
fathers
wee
are
heere
to
vnderstand
naturall
Parents
,
Interpretation
.
both
fathers
and
mothers
,
though
the
Apostle
(
for
the
reason
before
yeelded
,
doth
thus
direct
his
dehortation
,
the
word
here
rendered
(
prouoke
not
to
anger
)
properly
signifies
to
exasperate
,
&
to
stir
vp
to
anger
by
disgraceful
termes
,
and
by
contumelious
speeches
,
but
wee
are
to
take
it
in
a
larger
sence
and
signification
according
to
that
Ephes
.
6.4
Where
in
our
English
translation
,
wee
haue
in
effect
the
same
words
,
that
here
we
find
,
but
in
the
originall
,
there
is
a
different
word
vsed
by
the
Apostle
{αβγδ}
a
word
reaching
further
,
and
comprehending
more
vnder
it
,
signifying
to
irritate
or
to
stirre
vp
to
anger
any
way
,
to
giue
children
any
occasion
of
anger
,
and
that
vniust
and
sinnefull
anger
,
euen
such
as
is
spoken
of
Ephes
.
4.25
.
let
not
the
sunne
go
downe
vpon
your
wrath
,
the
word
is
there
also
{αβγδ}
,
(
that
is
)
vniust
and
sinnefull
anger
,
so
then
that
word
in
the
Ephesians
,
and
this
considered
together
,
the
meaning
is
,
fathers
doe
not
exasperate
and
stirre
vppe
your
children
any
way
either
by
worde
or
deede
to
vniust
and
sinnefull
anger
,
or
rather
thus
,
vse
no
hard
and
rigorous
dealing
with
your
children
,
whereby
they
may
haue
occasion
to
bee
stirred
vp
to
vniust
and
sinnefull
anger
,
least
they
bee
discouraged
,
(
that
is
)
least
they
bee
deiected
and
cast
downe
in
their
mindes
,
and
put
out
of
all
heart
(
for
so
the
word
signifies
)
least
they
bee
put
out
of
all
courage
,
and
comfort
,
and
euen
despaire
of
doing
any
thing
pleasing
vnto
you
.
Thus
then
wee
are
to
conceiue
the
Apostles
meaning
in
the
words
of
this
verse
,
as
if
he
had
sayd
.
You
that
are
naturall
Parents
,
and
especially
you
fathers
,
doe
not
you
abuse
your
fatherly
authority
ouer
your
children
,
doe
not
you
any
way
exasperate
and
stirre
vp
your
children
to
anger
,
vse
not
you
any
hard
and
rigorous
dealing
towards
them
,
whereby
they
may
haue
occasion
to
be
stirred
vp
to
vniust
and
sinnefull
anger
;
least
you
so
doing
,
your
childrens
mindes
bee
deiected
in
them
,
and
they
put
clean
out
of
hart
,
and
lose
all
courage
and
comfort
,
and
euen
despaire
of
doing
any
thing
pleasing
vnto
you
.
I
might
heere
note
that
of
Parents
,
which
before
wee
obserued
of
husbands
,
verse
the
nineteenth
,
that
Parents
also
are
prone
to
abuse
their
authority
ouer
their
children
,
and
therefore
the
Apostle
thought
it
most
fit
,
to
checke
that
pronenesse
,
and
to
warne
Parents
,
especially
,
and
aboue
all
things
,
to
auoyd
rigour
and
immoderate
seuerity
towards
their
children
,
Note
.
and
indeede
it
is
the
common
fault
of
all
superiours
(
if
they
bee
not
sanctified
)
to
abuse
their
authority
,
and
to
exercise
rigour
and
tyranny
ouer
such
as
be
vnder
them
:
but
I
will
not
stand
on
that
,
hauing
already
handled
it
:
Heere
we
may
see
it
plainelie
laid
before
vs.
That
Parents
are
not
to
bee
rigorous
in
their
dealing
with
their
children
,
Parents
must
take
heed
of
rigorous
dealing
with
their
children
.
they
are
not
to
vse
any
immoderate
seuerity
towards
them
.
And
this
is
cleare
,
both
from
this
text
,
and
that
also
,
Ephes
.
6.4
.
The
reason
and
ground
of
it
,
is
also
manifest
(
namely
)
this
extreame
rigour
and
immoderate
seuerity
in
any
superiour
towards
the
inferiour
,
is
a
fault
and
a
sinne
,
inferiours
are
to
be
held
within
compasse
of
their
duty
and
obedience
,
rather
by
loue
then
by
feare
,
rather
by
lenity
and
mildnesse
,
then
by
rigour
and
seuerity
:
and
if
Parents
bee
extreame
rigorous
towards
their
children
,
their
sinne
is
greater
then
the
sinne
of
other
hord
dealing
superiours
,
because
they
are
more
neerely
bound
to
their
children
,
their
children
beeing
parts
of
themselues
,
hauing
issued
out
of
their
owne
loynes
,
therefore
Parents
ought
least
of
any
other
to
bee
extreamely
rigorous
,
and
immoderately
seuere
towards
their
children
but
not
to
stay
in
the
generall
which
may
happily
bee
misconceiued
,
know
wee
,
that
hard
and
extreame
rigorous
dealing
of
Parents
towards
their
children
,
stands
chiefely
in
these
three
things
,
Rigorous
dealing
of
Parents
with
their
children
is
in
3.
things
.
Either
in
commanding
their
children
vniust
or
vnreasonable
things
,
when
they
seeing
the
pliablenesse
of
their
childrens
mindes
,
that
they
are
willing
and
ready
to
doe
any
thing
at
their
command
,
doe
lay
more
on
them
then
is
fit
,
or
command
them
to
doe
that
which
is
vniust
and
sinnefull
.
Or
secondly
,
in
giuing
them
hard
words
rating
reuiling
,
and
miscalling
them
,
and
reproaching
them
for
euery
thing
they
doe
.
Or
thirdly
,
in
striking
or
beating
them
either
without
iust
cause
,
or
excessiuely
more
then
the
cause
requires
,
correcting
them
at
their
pleasure
,
saith
the
Authour
to
the
Hebrewes
,
chap.
12.10
.
in
their
passion
and
rage
,
many
times
(
as
we
vse
to
say
)
without
either
rhime
or
reason
.
Parents
are
not
to
be
extreeme
rigorous
towards
their
children
in
any
of
these
three
kindes
,
wee
haue
example
of
all
these
three
in
wicked
Saul
,
hee
was
a
wicked
man
,
and
he
added
this
to
the
measure
of
his
sinne
he
abused
his
fatherly
authority
in
all
these
three
things
,
1.
Sam
.
20.
from
verse
30.
to
the
end
of
the
33.
wee
finde
that
Saul
in
his
rage
commanded
Ionathan
his
sonne
a
most
vniust
thing
,
euen
to
bring
Dauid
to
him
,
that
hee
might
kill
him
,
and
what
could
bee
more
vniust
,
that
a
kind
friend
should
bring
his
deare
friend
,
and
that
an
innocent
man
should
deliuer
another
innocent
party
into
the
hands
of
his
malicious
enemy
that
ment
to
shedde
his
bloud
?
yea
he
reuiled
him
verse
30.
he
called
him
the
son
of
the
wicked
and
rebellious
woman
,
the
son
of
an
impudent
whore
,
in
plaine
termes
,
bastard
,
and
hee
went
yet
further
,
verse
33.
hee
cast
a
speare
at
him
to
hit
him
,
with
a
purpose
to
kill
him
,
this
manner
of
rigorous
dealing
of
a
wicked
and
wretched
father
towards
his
sonne
,
hath
the
Scripture
recorded
to
teach
all
Parents
to
auoyd
the
like
,
and
that
they
seeing
the
rigorous
dealing
of
a
father
towards
his
childe
pointed
out
in
the
booke
of
God
,
as
one
of
the
great
sinnes
of
wicked
Saul
,
might
take
notice
of
it
,
that
it
ought
to
bee
farre
from
all
those
that
would
not
be
like
so
wicked
a
father
,
and
what
Parents
soeuer
make
any
conscience
of
their
duty
,
ought
to
bee
farre
from
extreame
rigour
and
immoderate
seuerity
,
towardes
their
children
,
either
in
their
commands
,
or
in
their
reproofes
,
or
their
corrections
.
Now
heerein
many
Parents
are
faulty
,
some
there
bee
who
are
iustly
to
bee
taxed
,
as
highly
offending
in
this
kinde
,
who
command
their
children
vnreasonable
things
,
Reproofe
of
Parents
dealing
rigorously
with
their
children
.
euen
things
beyond
their
ability
and
strength
,
and
if
such
things
bee
not
done
,
abridge
them
of
their
meate
and
drinke
,
and
of
things
needefull
,
and
do
not
some
Parents
load
their
children
with
most
odious
and
fowle
names
,
calling
them
rogues
,
rascals
,
and
filthy
carrions
,
dogges
,
and
the
like
.
Yea
,
(
which
is
strange
)
specially
in
the
mother
,
sometimes
calling
the
childe
(
Whore-sonne
)
if
the
childe
bee
the
sonne
of
an
whore
,
what
is
then
the
mother
;
yet
see
how
some
Parents
,
rather
then
they
will
want
a
foule
(
by-name
)
for
their
childe
,
will
not
sticke
to
lay
a
blot
on
themselues
,
and
are
there
not
some
,
who
in
beating
their
children
are
extreamely
rigorous
,
and
handle
them
as
if
they
were
no
better
then
dogges
?
Nay
surelie
,
one
of
tender
bowels
,
would
not
so
vse
his
dogge
as
some
Parents
in
their
rage
vse
(
or
rather
abuse
)
their
children
,
yea
,
I
wish
there
were
not
some
who
doe
vaunt
of
their
rigour
and
seueritie
,
and
say
,
they
will
make
them
knowe
that
they
are
their
Parents
,
these
things
are
too
common
in
the
world
.
Well
,
let
such
as
know
themselues
faultie
in
these
things
,
bee
humbled
for
that
which
is
past
,
and
hencefoorth
learne
to
know
,
that
it
is
a
great
and
greeuous
sinne
in
thee
whosoeuer
thou
art
to
be
extreamely
rigorous
and
seuere
in
thy
dealing
with
thy
children
,
either
in
requiring
things
aboue
the
strength
of
thy
childe
,
or
in
thy
censuring
of
him
,
either
in
word
or
deede
,
and
doe
not
thou
thinke
with
thy selfe
,
what
skils
it
,
what
matter
is
it
if
I
deale
with
my
childe
as
I
list
?
am
not
I
his
father
,
and
must
not
hee
,
will
hee
nill
hee
,
bee
subiect
to
mee
,
and
to
my
authority
?
it
is
true
,
indeede
thy
childe
is
to
bee
subiect
to
thy
power
and
authority
.
If
thou
command
him
some
vniust
and
vnlawfull
thing
,
howsoeuer
thy
childe
is
not
to
obey
thee
in
doing
of
that
,
yet
if
thou
adde
further
rigour
,
and
fall
vpon
him
,
and
beate
him
for
not
doing
of
it
,
thy
childe
is
not
to
mutter
or
murmure
against
thee
,
and
if
hee
bee
stirred
vppe
to
any
impatience
,
that
is
his
fault
,
yet
thou
must
know
that
thy
power
and
authority
ouer
thy
childe
is
limited
also
,
Two
things
to
be
considered
of
Parents
who
deale
rigorously
with
their
children
thou
maist
not
vse
it
after
thine
own
pleasure
,
and
bee
rigorous
and
outragious
in
thy
dealing
with
thy
childe
,
if
thou
bee
,
surelie
thou
art
an
vnnaturall
Parent
,
thou
sinnest
against
the
light
of
nature
euen
bruit
beasts
will
loue
their
younge
ones
,
and
vse
them
louinglie
,
and
if
nature
require
this
at
thy
hand
,
what
then
should
grace
worke
in
thine
heart
?
Thinke
on
it
,
and
withall
remember
the
Apostles
argument
in
this
place
,
thy
hard
and
iniurious
dealing
with
thy
child
,
will
dull
and
discourage
him
,
it
cannot
otherwise
choose
,
because
thou
art
so
neerely
bound
to
thy
child
,
and
thy
child
to
thee
;
when
the
child
shall
consider
,
it
is
my
Father
,
or
my
mother
,
who
should
doe
mee
most
good
,
that
deales
thus
hardly
with
me
,
and
doth
me
most
ill
:
Oh
,
it
is
a
great
discouragement
to
the
childe
,
it
takes
from
the
childe
all
courage
to
any
good
dutie
,
either
in
thy
seruice
,
or
in
the
seruice
of
God
,
and
therefore
take
heede
of
it
.
Happilie
some
will
say
,
are
not
children
offending
to
bee
censured
,
and
corrected
by
their
Parents
,
and
committing
some
great
offence
,
are
they
not
to
be
dealt
withall
accordinglie
.
Yes
doubtlesse
,
they
are
,
yet
Parents
are
wiselie
to
consider
the
nature
and
qualitie
of
the
childes
offence
,
and
to
proportion
their
censure
and
correction
as
neere
as
they
can
answerable
to
the
same
.
As
it
is
a
fault
for
Parents
to
be
too
rigorous
to
their
children
,
It
is
a
fault
in
Parents
to
bee
to
indulgent
to
their
children
.
so
on
the
other
side
it
is
also
a
fault
in
them
to
bee
too
remisse
,
and
too
indulgent
,
and
too
much
to
tender
and
cocker
them
,
this
was
Dauids
fault
,
1.
Kin
.
1.6
.
the
text
saith
,
He
would
not
displease
Adoniah
his
Sonne
from
his
childhood
,
to
say
,
why
hast
thou
done
so
?
And
this
is
the
fault
of
too
manie
Parents
in
these
daies
,
and
especiallie
of
manie
foolish
mothers
,
who
so
dandle
their
children
,
and
are
so
vainelie
pleased
with
them
,
that
euen
their
faults
also
please
them
;
they
delight
to
heare
them
sweare
,
and
to
missecall
others
;
this
is
to
let
loose
the
reines
of
fatherlie
authoritie
,
and
to
lay
the
bridle
on
the
neckes
of
their
children
,
and
so
doing
,
they
make
them
wantons
,
and
dissolute
persons
,
and
as
much
as
in
them
is
,
bring
the
curse
of
God
vpon
their
children
.
Censure
and
correction
of
children
is
necessary
,
for
as
Salomon
saith
,
Prou.
22.15
.
Foolishnesse
is
bound
in
the
heart
of
a
childe
,
but
the
rodd
of
correction
shall
driue
it
away
from
him
;
there
is
a
bundle
of
frowardnesse
,
stubbornesse
,
vanity
,
and
wickednesse
,
bound
vp
in
the
heart
of
a
child
;
Iob
11.12
.
A
man
new
borne
is
like
a
wilde
Asse
colt
,
but
the
rod
of
correction
shall
driue
it
away
from
him
.
It
is
therefore
Salomons
counsell
,
Prou.
23.13.14
.
Withhold
not
correction
from
the
child
,
If
thou
smite
him
with
the
rod
,
he
shall
not
die
thou
shalt
smite
him
with
the
rodde
,
and
shalt
deliuer
his
soule
from
hell
.
Parents
therefore
are
to
correct
their
children
offending
,
and
if
they
doe
not
,
they
sinne
;
but
they
must
take
heed
their
censure
and
correction
bee
not
extreame
,
and
vnmeasurable
,
they
must
looke
to
the
measure
of
it
,
that
they
exceede
not
measure
in
it
,
and
that
it
may
bee
such
as
may
profit
their
children
.
3.
Rules
to
be
obserued
in
correcting
of
children
.
And
to
that
purpose
,
these
rules
are
fit
to
bee
thought
vpon
,
and
obserued
.
First
,
thy
child
deseruing
correction
,
doe
not
thou
flie
vpon
him
in
a
passion
,
that
bewraies
more
then
brutish
affection
,
but
seriously
consider
with
thy selfe
,
the
nature
and
qualitie
of
the
offence
,
and
how
often
,
or
seldome
thy
childe
hath
so
offended
,
and
accordinly
fit
thy
correction
as
neere
as
thou
canst
.
Secondly
,
correct
thy
childe
with
compassion
in
thine
heart
,
euen
with
yearning
bowels
in
the
doing
of
it
,
consider
with
thy selfe
,
that
happily
the
frowarnesse
,
or
curstnesse
,
and
particular
euill
qualitie
that
is
found
in
thy
child
hath
been
transmitted
and
conuaied
from
thee
vnto
him
,
and
thou
correcting
thy
childe
,
dost
but
punish
thine
owne
sinne
in
thy
childe
;
thinke
with
thy selfe
,
shall
I
thus
punish
mine
owne
sinne
,
and
that
in
my
childe
?
Shall
I
thus
prosecute
the
corruption
that
I
haue
conuaid
to
my
childe
?
Thirdly
,
let
the
chastisement
of
thy
child
be
with
a
lifting
vp
of
thine
heart
to
God
in
praier
,
that
he
hee
would
giue
thee
a
wise
heart
to
giue
correction
,
and
thy
childe
a
soft
heart
to
receiue
it
with
patience
,
and
to
profitte
by
it
.
And
if
these
rules
be
obserued
of
thee
in
the
correcting
of
thy
childe
,
doubtlesse
thou
shalt
doe
it
with
mildnesse
,
and
without
rigour
,
and
thou
shalt
doe
it
with
profit
to
thy
child
,
and
with
comfort
to
thy selfe
;
yea
,
thy
child
in
such
manner
corrected
will
giue
pleasures
to
thy
soule
,
Prou.
29.17
.
Hee
will
vtter
such
gracious
speaches
,
doe
such
righteous
deeds
,
and
haue
such
comely
gestures
,
and
practise
such
obedience
and
thankfullnesse
towards
thee
,
as
shall
much
delight
thy
soule
;
therefore
remember
the
rules
propounded
.
Marke
we
further
,
the
Apostle
laieth
downe
his
prohibition
in
these
termes
:
Prouoke
not
your
children
to
anger
:
Where
we
see
,
that
howsoeuer
children
are
not
to
be
prouoked
to
vniust
anger
,
and
if
they
bee
,
they
cannot
excuse
themselues
,
that
they
are
thereunto
prouoked
,
yet
Parents
are
not
to
giue
them
occasion
of
such
anger
;
Parents
are
not
to
stirre
them
vp
to
it
by
their
rigorus
dealing
with
them
.
Hence
we
may
raise
this
generall
truth
.
Though
no
euill
spring
but
from
an
euill
roote
,
nor
issue
out
but
from
an
euill
fountaine
;
yet
,
men
are
not
to
prouoke
and
stirre
vp
others
to
euill
,
Though
euery
euill
doe
spring
from
an
euill
root
,
yet
men
sinne
in
prouoking
others
to
euil
.
nor
to
giue
them
occasion
to
it
;
for
although
man
can
excuse
himselfe
by
saying
,
I
was
prouoked
to
th●s
or
that
euill
,
yet
is
not
hee
without
his
sinne
,
but
many
times
his
sinne
is
the
greater
,
as
our
Sauiour
said
to
Pilate
,
Ioh
19.11
.
Who
hath
prouoked
and
stird
vp
another
to
euill
For
that
is
(
indeed
)
to
lay
a
stumbling
blocke
before
another
,
and
a
fearefull
woe
is
denounced
against
euerie
one
by
whom
offences
come
,
Math
.
18.7
.
Woe
be
vnto
the
world
because
of
offences
,
for
it
must
needes
bee
that
offences
shall
come
,
but
woe
bee
to
that
man
by
whom
the
offence
commeth
,
who
giues
the
occasion
of
offence
.
Reproofe
of
such
as
delight
to
stirre
vp
others
to
sinne
,
and
the
greatnesse
of
that
sinne
discouered
.
This
serues
to
discouer
the
sinne
of
such
as
vse
to
prouoke
the
cholericke
to
anger
,
the
drunkard
to
excesse
in
drinking
,
the
contentious
person
to
quarrelling
and
take
pleasure
,
and
make
themselues
sport
in
stirring
vp
others
to
sinne
;
thou
must
know
,
whosoeuer
thou
art
,
that
in
so
doing
thou
makest
thy selfe
guiltie
of
great
sinne
;
for
in
so
doing
thou
seruest
the
Deuils
turne
,
thou
art
his
instrument
,
yea
thou
takest
on
thee
the
Deuils
trade
,
and
that
is
the
worst
trade
in
the
world
;
it
s
his
trade
and
manner
to
spie
out
to
what
sinne
men
are
most
naturally
inclined
,
and
there
to
assault
them
,
and
wilt
thou
bee
like
the
Deuill
?
Againe
,
consider
with
thy selfe
,
with
what
conscience
canst
thou
be
a
meanes
to
draw
others
into
temptation
,
whereas
the
Lord
requires
thee
to
pray
for
thy selfe
and
others
,
Leade
vs
not
into
temptation
?
And
remember
thou
the
punishment
of
the
Serpent
,
Gen.
3.14
.
for
beeing
an
instrument
of
the
Deuill
in
tempting
our
first
Parents
;
if
the
naturall
Serpent
was
so
plagued
for
beeing
an
instrument
of
the
Deuill
in
his
temptation
,
vnknowingly
,
what
shall
become
of
thee
,
if
thou
applie
thy
wit
,
thy
tongue
,
and
heart
,
to
doe
him
seruice
in
this
kinde
?
Surely
,
as
thou
art
the
Deuils
instrument
,
and
like
him
in
thy
practise
,
so
thou
maiest
iustly
looke
one
day
to
bee
like
him
in
punishment
:
and
if
they
that
turne
many
to
righteousnesse
,
shall
one
day
shine
as
the
starres
for
euer
and
euer
,
Dan
12.3
.
Then
surelie
,
thou
that
turnest
many
from
righteousnesse
,
and
stirrest
them
vp
to
sinne
,
shalt
bee
as
blacke
as
the
blacknesse
of
Hell
,
and
to
thee
as
Iude
speakes
verse
13.
is
reserued
the
blackenesse
of
darkenesse
for
euer
.
Thinke
on
it
,
and
know
it
is
not
so
small
a
matter
,
as
it
s
commonly
thought
to
bee
,
to
make
others
drunke
,
or
stirre
then
to
any
sinne
.
One
thing
further
,
may
be
briefly
noted
from
this
verse
(
namely
)
this
,
that
the
Apostle
would
not
haue
childrens
mindes
discouraged
,
Fathers
prouoke
not
your
chidren
to
anger
,
least
they
be
discouraged
,
saith
the
Apostle
,
hee
would
not
haue
their
mindes
daunted
and
cast
downe
in
them
.
Hence
we
are
taught
.
That
Parents
are
chiefely
to
take
heede
of
doing
any
thing
that
may
daunt
the
minds
of
their
children
,
and
discourage
them
,
and
make
them
that
they
haue
no
heart
to
do
good
things
,
Parents
must
take
great
heed
of
doing
any
thing
that
daunt
the
minds
of
their
children
and
discourage
them
from
good
things
.
they
are
rather
to
encourage
,
and
to
hearten
them
to
euery
good
dutie
;
yea
,
if
parents
espie
but
any
good
minde
,
and
good
inclination
in
their
children
,
if
they
discerne
but
any
seed
of
grace
,
or
good
gift
,
springing
vp
in
their
minds
or
hearts
,
if
they
perceiue
any
pronenesse
in
them
to
religion
,
any
desire
after
some
speciall
good
calling
,
as
happily
to
the
Ministry
,
or
the
like
,
they
are
to
cheerish
it
,
and
according
to
their
power
,
they
are
to
vse
all
good
meanes
that
it
may
be
increased
,
at
least
to
water
that
tender
budde
with
the
drops
of
sweet
counsell
,
and
with
the
word
of
comfort
and
encouragement
,
and
to
send
vp
to
heauen
by
praier
,
that
the
Lord
would
warm
it
by
his
spirit
,
and
raine
downe
his
blessing
vpon
it
,
that
it
may
grow
to
some
ripenesse
.
They
are
altogether
vnworthy
the
name
of
parents
,
who
grieue
at
the
good
graces
of
their
children
,
Reproofe
of
such
Parents
as
grieue
at
the
good
graces
of
their
children
.
and
restraine
them
from
all
meanes
whereby
they
might
attaine
to
further
increase
of
them
.
Good
Parents
,
and
they
haue
any
soundnesse
of
grace
in
their
owne
hearts
,
will
be
glad
and
much
reioice
to
see
the
lest
begining
of
grace
in
their
children
,
they
delight
to
see
grace
in
any
other
whosoeuer
,
but
most
of
all
appearing
in
their
owne
children
,
Note
.
and
they
wil
carefully
vse
al
good
meanes
that
serue
for
the
increase
of
it
,
and
they
will
euer
encourage
and
hearten
on
their
children
in
euery
good
duty
.
VER
.
22.
Seruants
bee
obedient
vnto
them
that
are
your
Masters
,
according
to
the
flesh
,
in
all
things
,
not
with
eye
seruice
,
as
men-pleasers
,
but
in
singlenesse
of
heart
,
fearing
God
.
The
Apostle
hauing
laid
downe
the
speciall
duties
of
those
in
the
Family
,
who
are
more
neerely
tied
one
to
another
.
Now
he
comes
to
the
duties
of
such
as
are
lesse
bound
one
to
another
,
(
namely
)
to
the
duties
of
Masters
and
Seruants
,
and
following
his
former
order
,
he
beginnes
with
the
dutie
of
seruants
,
and
the
condition
of
seruants
being
harder
then
any
other
,
he
sets
downe
their
dutie
in
more
words
then
any
of
the
rest
.
First
exhorting
to
it
in
the
22.
and
23.
verses
,
and
then
strengthning
his
exhortation
by
force
of
argument
,
vers
.
24.25
.
In
this
22.
verse
,
wee
haue
two
things
in
generall
laid
before
vs.
First
,
the
duty
of
seruants
generally
propounded
by
way
of
exhortation
in
these
words
.
Seruants
be
obedient
vnto
them
that
are
your
Masters
according
to
the
flesh
,
in
al
things
,
and
then
the
manner
of
their
obedience
in
the
words
following
,
Not
with
eye-seruice
,
as
men-pleasers
,
but
in
singlenes
of
heart
,
fearing
God
.
Touching
the
exhortation
to
the
dutie
more
particularly
the
Apostle
doth
first
propound
it
,
and
exhort
to
it
indefinitely
,
Seruants
be
obedient
to
your
masters
)
and
then
he
amplifies
his
exhortation
both
by
describing
their
masters
,
that
they
are
their
masters
according
to
the
flesh
,
and
by
setting
downe
how
farre
foorth
obedience
is
to
bee
yeelded
vnto
them
,
(
namely
)
in
all
things
:
Seruants
be
obedient
vnto
them
that
are
your
Masters
according
to
the
flesh
,
in
all
things
.
Let
vs
first
examine
the
words
of
this
exhortation
touching
the
sense
and
meaning
of
them
.
(
Seruants
)
In
the
time
of
the
Apostle
when
hee
writ
this
Epistle
,
Interpretation
.
such
were
properlie
cald
(
Seruants
)
as
were
taken
in
warre
,
and
kept
in
bondage
,
or
such
as
were
bought
with
money
,
and
indeed
slaues
to
their
masters
,
but
wee
are
to
take
the
word
in
a
larger
sense
,
for
seruants
of
any
sort
whosoeuer
,
euen
such
as
our
seruants
are
,
who
serue
for
wages
,
or
as
Aprentices
,
(
be
obedient
)
the
original
word
heere
vsed
is
the
same
we
had
,
verse
20.
and
the
meaning
is
the
same
;
Seruants
listen
and
hearken
to
your
masters
,
and
yeeld
to
them
,
and
obey
them
in
that
they
say
,
or
doe
to
you
,
(
according
to
the
flesh
)
these
words
haue
relation
to
the
word
(
Masters
)
Masters
according
to
the
flesh
,
and
the
meaning
is
,
to
your
masters
who
haue
power
onely
ouer
your
bodies
and
not
ouer
your
soules
and
consciences
(
in
all
things
)
that
is
,
in
all
things
your
masters
say
,
or
doe
to
you
,
being
things
honest
and
lawfull
,
for
so
much
is
implied
in
that
masters
haue
power
onely
ouer
the
bodies
of
their
seruants
,
and
not
ouer
their
soules
,
so
as
if
the
master
command
his
seruant
any
thing
against
the
libertie
of
a
good
conscience
,
he
is
not
therein
to
be
obeyed
.
Thus
then
wee
are
to
conceiue
the
meaning
of
these
words
,
as
if
the
Apostle
had
said
.
You
that
are
seruants
of
any
sort
whatsoeuer
,
doe
you
yeelde
to
that
which
is
said
,
or
done
to
you
by
your
Masters
,
who
haue
power
ouer
your
bodies
,
but
not
ouer
your
soules
and
consciences
,
yeelde
to
them
entire
obedience
,
obey
them
in
all
things
,
honest
and
lawfull
.
Now
heere
,
first
,
the
speciall
dutie
of
obedience
due
from
seruants
to
their
Masters
,
comes
to
bee
considered
,
Seruants
are
bound
to
yeeld
obedience
to
their
masters
.
and
touching
that
,
I
will
shew
first
what
that
obedience
is
.
The
order
obserued
in
handling
that
obedience
Secondly
,
wherein
it
consisteth
.
Thirdly
,
the
persons
whom
it
concernes
.
And
fourthly
,
how
farre
foorth
it
is
to
bee
yeelded
by
seruants
to
their
Masters
;
then
after
some
particular
examination
,
I
will
adde
some
motiues
to
stirre
vp
seruants
to
this
duty
.
What
the
obedience
of
seruants
to
their
masters
is
.
First
therefore
know
,
that
this
obedience
is
a
willing
,
and
cheerefull
yeelding
of
seruants
to
the
voice
and
will
of
their
masters
,
euen
a
cheerefull
yeelding
to
that
which
is
said
to
them
of
their
masters
,
and
willed
by
their
masters
to
be
done
or
suffered
of
them
.
Seruants
obedience
to
their
masters
is
in
two
things
.
And
this
willing
and
cheerefull
yeelding
of
seruants
to
the
voice
and
will
of
their
masters
stands
in
two
things
.
First
,
in
a
cheereful
doing
of
things
commanded
by
their
masters
,
though
the
things
commanded
,
be
neuer
so
base
,
or
neuer
so
laborious
,
and
painefull
,
Luke
17.7
.
Christ
sets
downe
this
clearely
,
ween
he
saith
,
Which
of
you
is
it
that
hauing
a
seruant
plowing
,
or
feeding
cattell
,
would
say
vnto
him
by
and
by
,
when
he
were
come
from
the
field
,
goe
,
and
sit
downe
at
table
:
as
if
hee
had
said
,
if
a
seruant
that
hath
beene
toiling
all
the
day
long
in
following
the
plow
,
or
the
like
labour
,
at
night
when
he
comes
home
wearie
and
hungrie
,
be
commanded
by
his
master
a
further
seruice
,
hee
is
not
to
refuse
to
doe
it
,
he
is
still
to
doe
what
his
master
commands
him
.
Secondly
,
the
yeelding
of
a
seruant
to
the
will
of
his
master
is
in
a
meeke
and
patient
bearing
of
that
rebuke
,
or
correction
that
is
laid
on
him
by
his
master
,
yea
,
though
the
correction
be
without
iust
cause
,
or
vnreasonable
,
and
more
excessiue
then
it
ought
to
be
.
1.
Pet
.
2.18
.
Seruants
saith
the
Apostle
,
be
subiect
to
your
Masters
with
all
feare
,
not
onely
to
the
good
and
courteous
,
but
also
to
the
froward
,
euen
to
such
as
are
froward
,
crabbed
,
and
peruerse
,
and
wrongfully
buffet
you
,
for
so
it
followes
,
vers
.
20.21
.
For
what
praise
is
it
,
if
when
ye
bee
buffeted
for
your
faults
yee
take
it
patiently
?
but
and
if
yee
doe
well
,
yee
suffer
wrong
and
take
it
patiently
,
this
is
acceptable
to
God
.
Seruants
are
in
silence
to
suffer
the
checks
and
rebukes
of
their
masters
,
not
answering
againe
as
it
is
Tit
.
2.9
.
not
muttering
or
murmuring
,
not
giuing
one
word
for
another
,
and
they
are
patiently
to
beare
that
correction
that
is
laid
on
them
by
their
masters
,
though
it
bee
vniust
or
excessiue
,
and
therefore
say
not
then
,
being
a
seruant
,
when
thou
art
vniustly
corrected
,
I
deserue
not
to
bee
so
roughly
dealt
withall
,
but
remember
thou
deseruest
more
at
Gods
hand
for
some
other
sinne
,
and
the
hand
of
thy
master
is
but
the
instrument
of
God
,
for
the
punishment
or
correction
of
that
other
sinne
which
is
in
thee
.
Now
for
the
persons
whom
this
duty
concernes
,
The
duty
of
obedience
to
masters
concernes
all
seruants
whatsoeuer
they
be
.
that
is
layd
downe
in
the
first
word
(
Seruants
)
the
Apostle
heere
also
not
limiting
this
duetie
to
seruants
,
of
this
or
that
sort
,
but
saying
indefinitely
(
seruants
)
wee
are
giuen
to
vnderstand
that
the
duetie
belongs
to
all
seruants
,
whether
they
bee
bound
to
their
masters
,
or
serue
for
wages
,
or
howsoeuer
,
say
not
thou
,
I
am
but
a
Iourney
man
,
or
I
am
but
hired
for
a
day
,
or
my
master
is
my
brother
,
my
vncle
,
or
my
kinsman
,
and
therefore
I
am
not
bound
to
such
duety
and
obedience
as
others
,
no
,
no
,
remember
that
Iacob
serued
his
vncle
Laban
Genesis
the
twentie
nine
.
If
thou
bee
a
seruant
,
to
whomsoeuer
,
or
for
how
long
or
how
short
a
time
,
thou
art
bound
to
yeelde
obedience
to
him
that
is
thy
master
,
both
willingly
,
dooing
what
hee
commaundes
thee
,
and
patiently
suffering
what
hee
laies
on
thee
,
either
in
word
or
deed
.
Forth
the
fourth
thing
,
A
seruant
must
obey
his
master
in
all
things
honest
and
l●wfull
.
how
farre
foorth
this
duty
is
to
bee
yeelded
by
seruants
to
their
masters
,
that
is
expressed
in
these
wordes
(
in
all
things
)
thou
art
a
seruant
,
thou
must
yeelde
obedience
to
thy
Master
not
in
some
thinges
,
such
as
are
most
easie
,
or
doe
best
agree
with
thine
owne
fancie
,
dooing
what
likes
thee
,
but
thou
art
to
doe
what
things
soeuer
pleaseth
thy
master
,
Tit
.
2.9
.
what
he
will
haue
thee
doe
,
being
not
contrary
to
the
word
of
God
,
beeing
things
honest
and
lawfull
,
indeede
if
thy
master
command
thee
to
lie
,
to
sweare
,
or
the
like
,
thou
art
not
therein
to
yeelde
to
his
commandement
,
but
in
all
indifferent
and
lawfull
things
,
obedience
must
be
yeelded
by
the
seruant
to
his
master
.
Now
if
seruants
trie
themselues
by
that
which
hath
beene
deliuered
,
Triall
of
seruants
touching
their
duty
of
obedience
to
their
Masters
,
and
their
failings
therin
discouered
.
out
of
question
most
seruants
will
,
finde
themselues
farre
short
of
that
duty
they
owe
to
their
masters
.
It
is
a
general
complaint
that
seruants
were
neuer
worse
then
now
in
these
daies
,
and
indeede
scarse
one
seruant
of
a
thousand
makes
conscience
of
that
obedience
that
is
due
to
his
master
,
where
is
almost
the
seruant
to
bee
found
that
yeeldes
willing
and
cheerefull
obedience
to
the
voice
and
will
of
his
Master
,
or
Mistresse
,
or
Dame
,
for
the
worde
(
Masters
)
is
to
bee
vnderstood
of
both
?
where
is
that
seruant
that
willingly
doth
that
which
is
commanded
by
his
Master
,
or
Mistresse
or
Dame
,
and
with
meekenesse
and
patience
beares
that
rebuke
or
correction
they
lay
on
him
or
her
?
Nay
,
doe
not
many
seruants
,
beeing
bidden
doe
one
thing
doe
another
,
and
euen
what
they
list
themselues
?
and
if
they
bee
rebuked
are
they
not
ready
to
reply
?
doe
they
not
answer
againe
,
and
giue
one
hard
word
for
another
?
are
they
not
sometimes
as
lowd
as
their
masters
?
and
if
they
be
corrected
doe
they
not
many
times
take
the
staffe
by
the
end
,
and
resist
?
yea
,
do
they
not
sometimes
curse
their
Master
or
Mistresse
,
or
Dame
,
and
wish
a
plague
or
mischiefe
to
light
on
him
,
or
her
,
or
on
the
hand
that
strikes
them
?
those
thinges
and
manie
other
of
like
sort
,
are
too
common
with
seruants
,
and
are
matters
of
iust
complaint
in
the
mouthes
of
most
gouernours
of
families
.
Well
,
let
all
seruants
now
call
themselues
to
a
strict
account
,
and
examine
themselues
touching
this
duty
of
obedience
towardes
their
masters
by
that
which
hath
beene
said
,
and
finding
that
thou
hast
heeretofore
failed
,
bee
humbled
for
thy
failing
,
thy
disobedience
to
thy
master
is
one
of
thy
great
sinnes
,
and
till
thou
bee
humbled
for
that
,
thou
hast
no
true
repentance
.
Therefore
this
day
before
to
morrow
bee
humbled
for
that
,
and
learne
henceforwarde
to
make
conscience
of
yeelding
due
obedience
,
to
thy
Master
.
2.
Motiues
to
stirre
vp
seruants
to
yeeld
obedience
to
their
Masters
.
And
to
help
thee
forward
,
consider
with
mee
that
so
long
as
thou
art
disobedient
to
thy
master
,
thou
cannest
doe
no
good
dutie
of
Gods
worshippe
either
pleasing
to
God
,
or
with
comfort
to
thine
owne
soule
,
thou
cannest
not
pray
with
comfort
,
heare
the
word
,
or
receiue
the
sacraments
with
comfort
,
for
why
?
thou
liuest
in
a
manifest
breach
of
Gods
commandement
,
yea
,
thou
causest
his
name
to
be
euill
spoken
off
,
1.
Timoth
.
6.1
.
how
then
cannest
thou
doe
any
thing
either
pleasing
to
God
or
comfortable
to
thine
owne
conscience
?
it
is
not
possible
.
Againe
,
consider
that
thy
master
is
but
thy
master
acaccording
to
the
flesh
,
he
hath
power
onlie
ouer
thy
body
,
but
there
is
a
master
in
heauen
who
hath
power
ouer
both
bodie
and
soule
,
and
if
thou
pull
thy
necke
from
vnder
the
yoake
of
thy
earthlie
Master
,
and
refuse
to
yeelde
obedience
to
him
in
thy
bodie
,
happilie
because
he
is
an
hard
master
,
know
that
so
doing
thou
bringest
both
thy
bodie
and
soule
vnder
the
yoke
of
Gods
wrath
,
who
hath
power
to
destroie
them
both
,
eternallie
in
hell
fire
,
bee
therefore
better
aduised
,
and
if
thou
desire
to
doe
duties
of
Gods
worship
,
pleasing
to
God
,
and
with
comfort
to
thy selfe
,
if
thou
wouldest
not
,
by
easing
thy selfe
(
as
thou
thinkst
)
by
withdrawing
thy
neck
from
vnder
the
yoke
of
this
earthly
master
,
(
who
can
onlie
deale
hardlie
with
thy
bodie
)
bring
thy selfe
vnder
the
heauie
yoke
of
the
wrath
of
God
,
who
can
and
will
without
thy
true
repentance
,
destroy
both
bodie
and
soule
in
the
fire
of
hell
,
then
in
the
feare
of
God
,
bee
thou
stirred
vp
to
yeeld
willing
and
cheerefull
obedience
to
thy
Master
,
do
that
thou
art
commanded
,
bee
it
neuer
so
base
or
laborious
,
beeing
a
thing
lawfull
,
and
suffer
with
meekenesse
and
patience
that
rebuke
and
correction
that
is
laid
on
thee
by
thy
Master
,
and
if
thy
Master
correct
thee
vniustly
,
consider
thou
that
it
is
the
Lords
will
thou
shouldest
be
vnder
so
sharpe
a
master
,
and
hee
calls
thee
to
suffer
a
little
for
his
sake
,
who
gaue
his
owne
sonne
to
suffer
so
much
for
thee
,
if
thou
belong
to
Christ
,
therefore
submit
thy selfe
and
beare
it
quietly
,
and
lay
aside
all
reasonings
of
the
flesh
that
rise
vp
to
the
contrarie
.
As
happilie
thou
wilt
say
,
I
could
be
content
to
beare
rebukes
and
correction
too
at
the
hands
of
my
master
,
if
he
were
a
man
of
anie
account
or
reckoning
in
the
world
,
were
hee
a
magistrate
or
a
minister
,
or
some
other
man
,
but
alas
my
master
is
a
poore
sillie
man
,
one
of
the
poorest
in
the
place
where
he
dwels
,
and
therefore
I
cannot
so
well
digest
his
rebukes
,
and
so
patientlie
take
correction
at
his
hand
.
Take
thou
heed
of
this
kind
of
reasoning
,
this
comes
from
the
suggestion
of
Satan
,
and
from
thine
owne
corruption
,
and
know
it
for
a
truth
,
that
be
thy
master
neuer
so
poore
,
hee
hath
as
much
authoritie
ouer
thee
,
as
the
greatest
man
hath
ouer
his
seruant
,
his
pouerty
doth
nothing
detract
from
his
authoritie
ouer
thee
,
neither
ought
it
to
lessen
thine
obedience
to
him
,
and
therefore
make
conscience
of
it
to
yeeld
obedience
to
thy
master
,
bee
hee
neuer
so
poore
,
or
of
neuer
so
meane
condition
in
the
world
.
And
so
much
of
the
speciall
dutie
of
seruants
here
laid
before
vs.
One
thing
yet
remaines
to
be
obserued
in
these
words
namelie
the
description
of
masters
;
they
are
masters
according
to
the
flesh
,
that
is
,
such
as
haue
full
power
onely
ouer
the
bodies
,
and
not
ouer
the
soules
of
their
seruants
,
heere
is
then
matter
of
comfort
for
seruants
that
are
vnder
hard
and
cruell
masters
,
Comfort
for
seruants
that
are
vnder
cruell
masters
.
thy
cruell
master
is
but
Master
ouer
thy
body
,
hee
can
but
exercise
his
cruelty
ouer
that
,
hee
can
neuer
hurt
thy
soule
,
and
hee
can
vse
his
power
ouer
thee
,
but
during
the
time
of
this
fraile
and
mortall
life
,
in
the
graue
the
seruant
is
free
from
his
master
,
Iob
.
3.19
.
Yea
,
if
thou
bee
a
seruant
fearing
God
,
and
thy
master
a
carnall
man
,
heere
is
comfort
for
thee
,
thy
master
hath
onely
power
ouer
thy
body
,
the
chiefe
part
,
thy
soule
and
conscience
are
free
,
yea
,
freer
then
the
soule
of
thy
master
,
for
hee
is
a
seruant
to
sinne
,
Note
.
but
thou
art
the
Lordes
free-man
,
1.
Cor
.
7.22
.
but
the
point
espccially
heere
offered
is
this
.
That
the
master
hath
not
authority
ouer
the
soule
,
and
conscience
of
his
seruant
,
hee
hath
not
power
to
impose
any
new
thing
on
his
soule
and
conscience
,
any
thing
not
warranted
by
the
word
of
God
,
Masters
haue
not
authority
ouer
the
souls
and
consciences
of
their
seruants
to
impose
any
thing
vpon
them
not
warranted
by
the
word
of
God
.
no
,
the
master
is
not
to
command
the
body
of
his
seruant
so
as
may
hinder
the
liberty
of
good
conscience
,
as
to
command
his
seruant
to
attend
him
at
a
masse
or
some
idolatrous
seruice
,
if
the
master
so
command
his
seruant
,
he
is
not
to
obey
him
,
as
the
Apostle
saith
,
1.
Corinth
.
7.23
.
we
are
bought
with
a
price
,
be
not
the
seruants
of
men
,
the
Apostle
there
simply
forbiddes
not
seruice
to
men
,
(
for
that
were
to
contradict
himselfe
in
other
places
)
but
seruice
and
obedience
to
men
in
things
not
commanded
by
God
,
not
warranted
in
the
word
of
God
,
a
subiection
of
our
willes
in
the
case
of
religion
to
the
will
and
pleasure
of
men
,
it
is
therefore
a
prophane
speech
to
say
,
I
will
bee
of
what
religion
my
master
will
haue
me
,
if
hee
will
haue
mee
to
bee
a
Protestant
,
I
will
bee
one
,
if
a
Papist
,
so
I
will
bee
,
Reproofe
of
such
seruants
as
pin
their
religion
on
their
masters
sleeue
.
that
is
to
subiect
thy
soule
to
thy
Master
,
whereas
indeede
,
hee
is
but
master
ouer
thy
bodie
,
thy
master
according
to
the
flesh
.
A
Popish
Obiection
.
Indeed
saith
the
Papist
,
(
heere
hee
takes
hold
)
secular
masters
and
secular
gouernours
,
be
it
Prince
,
or
whosoeuer
,
they
haue
nothing
to
doe
in
matter
of
religion
to
impose
any
new
thing
on
their
inferiours
,
they
are
but
masters
according
to
the
flesh
,
but
the
Pope
and
his
cleargie
,
beeing
spirituall
Masters
,
Masters
in
spirituall
thinges
,
they
may
impose
what
they
thinke
meete
on
their
inferiours
.
I
answer
them
in
a
word
,
it
is
a
meere
deuice
of
their
owne
braine
,
to
make
a
distinction
of
masters
,
according
the
flesh
and
spirituall
masters
,
wee
finde
no
such
distinction
of
masters
in
the
word
of
God
,
the
Apostle
addes
this
note
of
difference
(
masters
according
to
the
flesh
)
to
distinguish
earthly
masters
,
from
our
one
onely
Master
in
Heauen
,
Christ
Iesus
,
the
onely
Master
of
his
Church
,
the
house
of
God
,
and
therefore
this
is
but
a
Popish
fancy
,
that
some
are
secular
masters
,
and
some
are
spirituall
masters
,
and
that
they
may
impose
on
their
inferiours
what
they
thinke
meete
,
this
cannot
stand
with
the
truth
of
the
word
of
God
.
Come
wee
to
the
second
generall
layd
downe
in
this
verse
,
(
namely
)
the
manner
of
obedience
due
from
seruants
to
their
masters
,
in
these
words
(
not
with
eye
seruice
as
men
pleasers
,
but
in
singlenesse
of
heart
fearing
God
)
wee
see
heere
the
Apostle
sets
downe
both
what
manner
of
obedience
seruants
ought
to
yeelde
to
their
masters
,
and
the
contrary
to
it
,
commanding
the
one
,
and
forbidding
the
other
,
and
he
beginnes
with
the
contrarie
,
which
he
cals
eye-seruice
,
and
tels
seruants
they
are
not
to
obey
their
masters
with
eye
seruice
,
and
least
his
speech
should
be
mistaken
and
misconstrued
in
forbidding
eye
seruice
,
he
further
shewes
what
manner
of
eie
seruice
,
hee
forbids
,
namely
,
such
as
commonly
come
from
men
pleasers
,
from
such
as
onely
seeke
to
please
men
.
Not
with
eye
seruice
(
saith
the
Apostle
)
as
men
pleasers
,
and
then
hee
comes
to
the
right
manner
of
obedience
thar
seruants
are
to
yeeld
their
masters
,
shewing
that
it
ought
ro
bee
contrary
to
that
eie
seruice
,
euen
single
or
simple
hearted
obedience
,
euen
such
seruice
as
is
done
in
singlenesse
and
simplicitie
of
heart
,
and
hee
doth
further
discouer
the
root
of
that
,
whence
such
single
hearted
seruice
springeth
,
(
namely
)
from
the
feare
of
God
.
But
in
singlenesse
of
hert
fearing
God
,
and
that
is
the
generall
resolution
of
the
second
part
of
this
verse
,
setting
downe
the
manner
of
obedience
that
servants
owe
to
their
Masters
.
Let
vs
cleare
the
words
touching
the
true
sence
and
meaning
of
them
(
with
eye
seruice
)
the
originall
word
is
in
the
plurall
number
,
Interpretation
.
(
not
with
eye
seruices
)
the
meaning
is
not
with
duties
of
obedience
performed
to
the
eie
,
not
doing
the
duties
and
things
commanded
by
your
masters
,
onely
in
the
sight
and
presence
of
your
masters
onely
when
they
are
present
and
looke
on
you
,
or
may
come
to
the
knowledge
of
that
you
doe
,
and
if
they
turne
their
backes
,
or
the
things
you
doe
shall
neuer
come
to
their
knowledge
,
or
at
least
you
so
imagine
,
then
you
either
sit
idle
,
or
slacke
your
labour
,
or
doe
worse
,
as
men
pleasers
,
that
is
,
as
those
who
onely
care
to
satisfie
men
,
and
to
giue
them
contentment
for
the
time
,
and
haue
no
further
respect
(
but
in
singlenesse
and
simplicitie
heart
(
for
so
is
the
worde
)
the
single
or
simple
heart
in
Scripture
,
is
vsuallie
opposed
to
a
double
,
hypocriticall
,
and
deceitefull
heart
,
and
by
it
is
meanr
a
sound
,
honest
,
and
sincere
heart
,
and
the
meaning
of
the
Apostle
is
this
.
But
dooing
seruice
to
your
Masters
,
in
the
simplicitie
and
truth
of
your
hearts
,
without
any
manner
of
fraud
or
dissembling
,
euen
from
the
sinceritie
of
your
hearts
,
yeelding
to
your
masters
,
sound
,
true
,
and
faithfull
seruice
,
(
fearing
God
)
(
that
is
)
carrying
in
your
hearts
as
the
ground
of
such
sincere
and
faithfull
seruice
,
a
reue
.
rent
awe
and
holy
feare
of
the
great
and
glorious
Maiestie
of
God
,
euen
out
of
a
holie
loue
to
him
,
in
regard
of
his
mercie
,
and
of
a
reuerent
loue
of
him
,
in
respect
of
his
iudgements
and
fearing
to
offend
him
in
any
thing
.
Thus
then
conceiue
wee
these
words
(
not
with
eye-seruice
,
as
men
pleasers
,
but
in
singlenesse
of
heart
fearing
God
)
as
if
the
Apostle
had
more
largely
spoken
thus
.
Not
doing
the
duties
and
things
commanded
by
your
masters
onely
,
when
your
masters
are
present
,
and
looke
on
you
,
or
may
come
to
the
knowledge
of
that
you
doe
,
at
othertimes
being
idle
or
remisse
,
in
your
businesse
,
or
doing
amisse
,
as
those
who
onely
care
to
please
men
,
and
to
giue
them
contentment
and
looke
no
further
;
but
doe
you
euen
from
the
sincerity
of
your
hearts
,
yeeld
to
your
Masters
,
sound
,
true
and
faithfull
obedience
and
seruice
,
euer
carrying
in
your
hearts
a
reuerent
awe
and
holy
feare
of
God
,
euen
of
a
true
loue
to
him
for
his
mercie
,
and
of
a
reuerrent
awe
of
him
in
respect
of
his
iudgements
,
fearing
to
offend
him
in
any
thing
.
Now
first
from
these
wordes
,
expressing
the
manner
of
that
obedience
and
seruice
that
is
due
from
seruants
to
their
Masters
,
seruants
are
further
taught
.
That
they
must
not
onely
yeelde
obedience
to
their
masters
&
do
thē
seruice
,
but
they
must
do
it
in
such
manner
as
it
ought
to
bee
done
,
and
in
speciall
,
their
obedience
and
seruice
must
bee
qualified
as
the
Apostle
hath
heere
expressed
,
it
must
not
bee
eye-seruice
,
obedience
to
the
eye
of
the
masters
,
but
single
hearted
seruice
and
sincere
,
comming
from
the
feare
of
God
,
seruants
must
yeelde
to
their
masters
true
and
faithfull
obedience
,
they
must
doe
them
seruice
truely
and
faithfully
aswell
in
the
absence
of
their
masters
as
in
their
presence
,
aswell
when
their
masters
cannot
looke
on
them
,
or
happily
take
account
of
their
seruice
,
beeing
imploied
in
other
affaires
farre
distant
from
them
,
as
when
their
masters
stand
ouer
them
and
behold
euery
thing
they
doe
.
Sinceritie
and
faithfulnesse
is
required
of
seruants
in
doing
seruice
to
their
masters
,
in
all
places
,
and
at
all
times
of
imploiment
,
in
any
businesse
of
their
master
.
Sincerity
and
faithfulnesse
is
required
of
seruants
in
doing
seruice
to
the●r
masters
in
all
places
,
and
at
al
times
and
in
euery
businesse
of
their
masters
.
And
further
to
prooue
this
,
besides
the
euidence
of
this
text
,
read
Tit
.
2.10
.
The
Apostle
there
requires
it
in
plaine
termes
,
that
seruants
shew
all
good
faithfulnesse
to
their
masters
,
that
they
shew
their
sinceritie
of
heart
in
al
things
,
for
that
(
as
I
take
it
)
is
the
meaning
of
the
Apostle
,
when
he
saith
(
all
good
faithfulnesse
)
as
if
hee
had
said
,
seruants
shew
forth
sound
and
sincere
faithfulnesse
in
all
your
obedience
,
and
in
all
your
seruices
done
to
your
masters
,
not
to
spend
time
in
prouing
the
generall
,
but
rather
to
make
it
manifest
in
the
speciall
branches
of
it
:
wee
must
know
there
be
two
things
wherein
that
true
and
faithful●
seruice
that
seruants
are
to
yeeld
to
their
masters
,
especially
consisteth
(
namely
)
in
diligence
,
and
in
a
care
of
their
masters
good
.
Seruants
are
to
yeelde
faithfull
obedience
to
their
masters
,
The
things
wherein
the
faithfull
seruice
of
seruants
consisteth
.
First
,
in
a
diligent
performance
of
that
busines
they
are
set
about
by
their
masters
,
aswell
in
their
absence
as
in
their
presence
,
not
idling
and
loitering
,
and
trifling
out
the
time
when
their
masters
eie
is
from
them
;
but
at
all
times
,
doing
that
businesse
whereabout
they
are
imploied
,
with
the
vttermost
strength
of
their
minde
and
body
,
or
both
,
according
to
the
quallity
of
the
businesse
.
And
secondly
,
in
a
care
of
their
masters
good
,
and
profit
,
and
his
lawful
aduantage
,
not
pilfring
any
of
the
benefit
of
their
labours
to
their
owne
vse
,
without
the
consent
of
their
masters
,
nor
riotously
and
wastefully
mispending
their
masters
meate
,
drinke
,
or
any
of
his
goods
,
but
being
as
carefull
and
as
thriftie
for
their
masters
and
their
families
as
they
would
be
for
themselues
and
their
families
,
and
that
also
aswell
in
the
absence
as
in
the
presence
of
their
Masters
.
Wil
we
see
some
examples
of
true
and
faithful
seruice
in
both
these
kindes
.
Looke
vpon
Ioseph
,
Genes
.
39.
hee
no
doubt
was
diligent
in
the
workes
of
his
masters
seruice
,
as
we
may
gather
by
the
Lords
blessing
on
his
labours
,
hee
was
also
carefull
of
his
masters
goods
,
insomuch
as
the
text
saith
verse
6.
That
his
master
left
all
that
he
had
in
Iosephs
hand
,
and
tooke
account
of
nothing
that
was
with
him
,
and
verse
8.
That
his
master
knew
not
what
he
had
in
the
house
with
him
,
but
committed
al
that
he
had
to
his
hand
.
But
most
excellent
and
memorable
in
this
kind
,
is
the
example
of
Iacob
,
Gene
.
31.
vers
.
38.
to
ende
of
verse
40.
This
20.
yeeres
,
saith
Iacob
,
haue
I
beene
with
thee
,
thine
ewes
&
thy
goats
haue
not
cast
their
young
,
and
the
rams
of
the
flocke
haue
I
not
eaten
.
Verse
39.
Whatsoeuer
was
torne
of
beasts
I
brought
it
not
to
thee
,
but
made
it
good
my selfe
,
of
mine
hand
didst
thou
require
it
,
were
it
stollen
by
day
,
or
stollen
by
night
.
There
was
his
faithfull
care
for
the
the
goods
of
his
Master
,
he
was
so
farre
from
pilfring
any
thing
from
his
master
,
as
hee
made
good
that
which
was
lost
,
and
for
his
paines
and
diligence
,
hee
saith
,
That
hee
was
in
the
day
consumed
with
heate
,
and
with
frost
in
the
night
,
and
his
sleepe
departed
from
him
.
Heere
is
indeed
an
example
of
single
hearted
,
and
faithful
seruice
yeelded
by
a
seruant
to
his
master
;
let
all
seruants
looke
on
this
example
,
and
consider
it
,
and
if
they
duly
consider
it
,
and
thereby
examine
their
owne
practise
,
no
doubt
it
will
conuince
most
seruants
of
vnfaithfulnesse
towards
their
masters
.
If
most
of
our
seruants
compare
their
manner
of
seruice
done
to
their
masters
,
with
this
right
line
of
true
seruice
,
The
vnfaithfulnesse
of
seruants
in
doing
seruice
to
their
masters
discouered
.
it
will
discouer
the
wickednes
of
their
hearts
,
&
they
must
needs
acknowledge
they
swerue
far
from
the
right
maner
of
seruice
they
ought
to
yeeld
to
their
masters
;
Doe
not
many
seruants
in
their
masters
presence
seeme
to
be
very
diligent
and
painefull
,
yea
,
carefull
too
for
the
good
of
their
masters
,
and
that
their
worke
may
be
for
his
best
aduantage
,
and
euery
way
seeme
to
yeeld
to
him
true
and
faithfull
seruice
,
but
if
once
hee
turne
his
backe
to
them
,
then
they
loiter
&
trislle
out
the
time
and
care
not
which
end
goes
forward
;
yea
if
they
can
hide
their
negligence
and
fraude
,
though
it
be
by
a
lie
,
as
Gehazi
did
,
2.
King
.
5.25
.
They
care
not
,
it
s
the
complaint
of
many
masters
,
and
no
doubt
a
iust
complaint
,
that
their
seruants
wili
doe
little
,
or
nothing
,
longer
then
they
looke
vpon
them
;
yea
that
some
of
their
seruants
,
if
they
looke
not
narrowly
to
them
,
will
bee
filtching
,
and
steale
from
them
,
and
conuert
their
goods
to
their
owne
vse
,
or
wastefully
mispend
them
;
It
not
this
the
manner
of
seruice
that
many
seruants
yeeld
to
their
masters
?
Surely
,
if
they
deale
truely
with
themselues
,
they
must
needes
confesse
it
to
bee
so
:
Well
,
know
it
thou
seruant
,
whosoeuer
thou
art
,
that
this
manner
of
seruice
is
but
eye-seruice
,
this
is
not
single
,
but
double
hearted
and
hypocriticall
seruice
;
thou
plaiest
the
hypocrite
with
thy
master
,
and
will
the
Lord
suffer
thee
to
goe
vnpunished
?
No
,
no
,
assure
thy selfe
the
Lord
doth
hate
and
abhorre
hypocrisie
in
euery
thing
.
Thou
maist
happily
please
thy selfe
,
and
giue
ease
to
thy selfe
in
thy
negligence
and
idlenesse
,
or
in
thy
pilfring
and
drawing
things
from
thy
master
to
thy selfe
,
but
withall
thou
bringest
woe
to
thy
conscience
,
and
the
curse
of
God
on
thine
owne
soule
;
yea
,
so
long
as
thou
art
a
seruant
onelie
to
the
eie
of
thy
master
,
and
art
vnfaithfull
in
his
seruice
,
thou
eatest
not
thine
owne
bread
,
thou
liuest
theeuishly
,
though
thou
steale
none
of
thy
masters
goods
,
and
being
idle
,
and
in
his
absence
neglecting
his
busines
,
thou
stealest
away
thy
labour
from
him
,
which
is
as
due
to
thy
master
as
any
of
his
goods
;
and
therefore
let
euery
seruant
be
admonished
in
the
feare
of
God
,
to
take
heede
of
yeelding
onely
eye
seruice
to
his
master
,
and
if
thou
wouldest
not
be
guilty
of
hypocrisie
and
theft
;
two
foule
sinnes
bringing
fearefull
iudgements
,
be
thou
stird
vp
,
euen
in
singlenesse
of
heart
,
to
doe
seruice
to
thy
master
,
truelie
and
faithfullie
;
be
as
diligent
and
painefull
in
thy
masters
businesses
,
and
as
carefull
of
his
lawfull
profit
,
and
best
aduantage
in
his
absence
,
as
in
his
presence
,
and
as
well
when
he
is
many
miles
from
thee
,
as
when
he
is
present
and
lookes
on
thee
,
and
take
heede
of
the
sinne
of
wicked
Ziba
,
2.
Sam
.
16.3
.
He
was
very
vnfaithfull
to
his
master
:
consider
his
example
,
and
learne
to
auoide
his
sinne
.
Obserue
we
in
the
next
place
that
the
Apostle
makes
an
opposition
betweene
eye-seruice
pleasing
to
men
,
and
singlenesse
of
heart
.
Whence
it
is
cleare
.
That
a
seruant
may
doe
seruice
contenting
the
eye
of
his
master
,
Note
.
and
pleasing
to
him
,
and
yet
with
a
double
and
deceitfull
heart
;
and
though
the
Master
bee
a
continuall
beholder
of
the
conuersation
of
his
seruant
,
and
his
eye
alwaies
on
his
seruice
,
yet
he
is
not
euery
way
a
competent
iudge
of
his
good
or
ill
seruice
,
for
his
seruant
may
doe
seruice
to
his
eie
,
and
pleasing
to
him
,
and
yet
carrie
in
his
breast
a
dissembling
heart
.
Yea
the
point
is
generall
.
A
man
may
doe
good
duties
,
so
as
men
cannot
except
against
them
,
and
yet
with
a
double
&
hypocriticall
heart
.
A
man
may
doe
good
duties
contenting
the
eie
of
man
,
and
pleasing
to
man
,
and
yet
with
a
double
and
hypocriticall
heart
.
Our
Sauiour
shewes
it
plainely
,
Matth
.
6.
That
men
may
fast
,
and
pray
,
&c.
and
in
so
doing
,
please
men
,
and
get
their
applause
and
commendation
,
and
yet
bee
hypocrites
and
doe
those
things
not
in
truth
and
sinceritie
of
heart
,
but
in
meere
hypocrisie
and
with
double
hearts
;
and
the
reason
of
it
is
cleare
(
namely
)
this
Nature
can
put
on
the
counterfet
and
semblance
of
grace
and
make
that
seeme
to
men
a
gracious
work
which
is
done
without
any
dramme
of
sanctifying
grace
in
the
heart
.
This
must
teach
vs
not
to
content
our selues
with
the
good
liking
and
approbation
of
men
,
touching
any
good
dutie
done
by
vs
,
we
are
not
to
thinke
wee
doe
good
duties
as
we
ought
,
because
the
things
done
are
glorious
in
the
eies
of
men
,
and
men
like
and
approue
of
them
;
Wee
must
not
not
rest
in
the
good
liking
of
men
touching
good
du●ies
done
by
vs
,
but
labour
to
approue
our
hearts
to
the
Lord
in
the
doing
of
them
no
,
no
,
we
must
gage
our
owne
hearts
in
the
doing
of
good
duties
,
and
looke
that
they
bee
done
of
vs
in
singlenesse
and
sincerity
of
heart
,
we
may
seeme
to
doe
many
goodlie
things
before
men
,
which
men
may
applaud
and
highly
approue
,
and
we
may
be
thought
petty
Angels
,
and
as
it
were
dropt
out
of
heauen
,
and
yet
be
impoisoned
at
our
hearts
with
vaine
glorie
,
and
hypocrisie
,
and
the
like
;
and
therefore
thinke
not
,
thou
dost
good
duties
as
they
ought
to
bee
done
,
vnlesse
thine
owne
conscience
(
being
instructed
by
the
word
of
God
)
beare
thee
witnesse
,
thou
dost
them
in
singlenesse
and
sincerity
of
thine
heart
,
euer
look
to
that
in
the
doing
of
good
duties
;
and
assure
thy selfe
,
if
thine
owne
conscience
witnesse
against
thee
in
the
doing
of
any
good
dutie
,
that
thou
dost
it
in
hpocrisie
,
or
with
desire
of
vaine
glory
,
though
all
the
world
commend
thee
for
it
,
yet
the
Lord
hath
no
delight
in
thee
,
and
if
thine
owne
heart
condemne
thee
,
as
Iohn
saith
,
1.
Epist.
3.20
.
God
is
greater
then
thine
heart
,
and
much
more
will
hee
condemne
thee
;
and
therefore
it
concernes
thee
to
looke
to
thine
owne
heart
,
and
to
the
sincerity
and
vprightnesse
of
it
in
the
doing
of
euerie
good
dutie
.
Marke
we
further
,
the
Apostle
saith
not
onely
,
with
eye-seruice
,
but
addes
to
it
(
as
men-pleasers
.
)
Hence
a
question
may
be
moued
(
namely
)
this
,
Whether
it
be
vtterly
vnlawfull
to
please
men
?
Answer
:
No
,
the
Apostle
saith
,
1.
Cor
.
10.33
.
that
he
pleased
all
men
in
all
things
,
not
seeking
his
owne
profit
,
but
the
profit
of
many
that
they
might
bee
saued
.
And
Rom.
15.2
.
it
is
his
precept
,
Let
euery
man
please
his
neighbour
in
that
which
is
good
to
edification
,
and
therefore
it
is
not
simply
vnlawfull
to
please
men
.
But
that
we
may
vnderstand
how
it
is
lawfull
to
please
men
and
how
it
is
not
:
How
it
is
lawfull
to
please
men
,
and
how
it
is
not
.
know
we
it
is
not
lawfull
to
please
men
in
sinne
,
and
in
euill
things
;
and
againe
,
it
s
not
lawfull
to
please
men
in
good
things
,
resting
onely
in
the
pleasing
of
them
,
and
contenting
our selues
onely
in
their
good
liking
,
but
it
s
lawfull
to
please
men
in
good
things
,
and
for
their
good
;
so
did
the
Apostle
in
the
places
before
cited
,
and
in
his
precept
,
hee
saith
,
Let
euery
man
please
his
neighbour
in
that
is
good
to
edification
;
and
againe
,
it
is
lawfull
to
please
men
in
good
things
,
so
as
wee
rest
not
in
the
pleasing
of
them
,
but
ayme
also
and
that
chiefely
,
at
the
pleasing
of
God
.
The
last
thing
offered
vnto
vs
in
this
verse
,
is
from
the
last
words
of
it
,
(
fearing
God
)
where
the
Apostle
making
the
feare
of
God
the
roote
of
single
hearted
seruice
vnderstand
we
thus
much
.
That
all
good
and
faithfull
seruice
done
by
seruants
to
their
masters
,
comes
from
the
true
feare
of
God
,
The
good
&
faithfull
seruice
that
seruants
doe
to
their
masters
comes
from
the
feare
of
God
.
that
is
the
roote
and
fountaine
of
it
;
it
was
the
feare
of
God
that
made
Iacob
and
Ioseph
so
faithfull
in
doing
seruice
to
their
masters
.
And
indeed
,
where
the
feare
of
God
is
truely
grafted
in
the
heart
,
it
will
cause
men
to
make
conscience
of
euerie
sinne
,
and
where
that
is
wanting
,
as
Abraham
concluded
,
Gen.
20.11
.
there
no
conscience
is
made
of
the
greatest
sinne
.
If
thou
wouldest
be
a
faithfull
seruant
,
get
Gods
feare
into
thine
heart
.
Wouldest
thou
then
bee
an
obedient
seruant
,
yeelding
seruice
to
thy
master
in
singlenesse
of
thine
heart
,
then
endeauour
thou
to
haue
thine
heart
seasoned
with
Gods
grace
and
feare
.
And
againe
for
masters
,
dost
thou
desire
a
faithfull
seruant
,
then
seeke
out
such
a
one
as
feares
God
,
If
thou
wouldest
haue
a
faithfull
seruant
,
get
one
truly
fearing
God
.
Dauid
professed
he
would
seeke
such
an
one
,
Psalm
.
101.6
.
Mine
eies
shall
be
vnto
the
faithfull
of
the
Land
that
they
dwel
with
me
,
he
that
walketh
in
a
perfect
way
hee
shall
serue
me
;
and
if
thou
wouldest
haue
seruants
that
are
vnder
thee
true
and
faithfull
,
then
endeauour
thou
and
vse
all
good
meanes
to
worke
the
feare
of
God
in
their
hearts
,
they
are
iustly
plagued
with
bad
seruants
,
that
care
not
whether
their
seruants
be
religious
,
or
no
,
no
more
then
for
their
Oxe
or
Horse
;
so
that
like
one
of
them
they
bee
able
and
willing
to
doe
their
worke
;
it
s
the
complaint
of
men
sometimes
,
such
a
one
is
a
very
good
seruant
for
paines
taking
,
hee
will
worke
hard
,
but
hee
is
nimble
fingred
,
he
will
be
pilfring
now
and
then
.
Now
,
Note
.
heere
is
the
cause
of
it
,
he
wants
the
feare
of
God
,
he
is
vnfaithfull
to
God
,
how
then
can
he
be
faithfull
to
men
.
Labour
therefore
to
plant
the
feare
of
God
in
thy
seruant
,
and
then
doubtlesse
he
will
doe
thee
true
and
faithfull
seruice
;
yea
,
then
the
blessing
of
God
will
bee
vpon
his
seruice
,
and
happily
on
all
thou
hast
for
his
sake
,
as
it
is
said
,
Genes
.
39.45
.
The
Lord
blessed
the
Aegyptians
house
for
Iosephs
sake
;
godlinesse
is
gainefull
euen
in
seruants
,
and
therefore
bring
thy
seruant
to
the
hearing
of
the
word
preached
,
examine
him
afterwards
,
instruct
him
,
and
giue
him
good
example
,
and
by
all
other
good
meanes
,
draw
him
to
feare
God
,
and
thorow
Gods
blessing
,
that
being
once
wrought
in
his
heart
,
thou
shalt
haue
him
a
good
and
faithfull
seruant
.
VER
.
23.
And
whatsoeuer
yee
doe
,
doe
it
hartily
,
as
to
the
Lord
,
and
not
vnto
man
.
The
duty
of
Seruants
towards
their
Masters
beeing
very
hard
,
and
withall
no
lesse
needfull
for
seruants
to
performe
,
the
Apostle
dwels
somewhat
longer
on
it
,
then
on
the
dutie
of
any
other
particular
condition
of
life
.
Heere
therefore
in
this
23.
verse
,
hee
still
goes
on
in
his
exhortation
to
the
duty
of
seruants
,
and
doth
further
lay
before
them
this
generall
,
reaching
to
all
their
actions
and
businesses
done
in
the
seruice
of
their
masters
,
that
whatsoeuer
they
doe
therein
,
they
should
doe
it
heartily
,
and
then
hee
shewes
them
the
meanes
,
how
they
may
come
to
doe
so
,
(
namely
)
by
doing
it
as
to
the
Lord
,
and
not
vnto
men
,
as
if
he
had
said
:
I
exhort
you
to
doe
what
action
or
businesse
soeuer
you
doe
in
the
seruice
of
your
masters
heartily
;
and
would
you
know
how
you
may
so
doe
?
Heere
is
the
way
,
whatsoeuer
yee
performe
in
the
seruice
of
your
masters
doe
it
as
a
deede
and
seruice
to
the
Lord
,
and
not
vnto
men
.
Interpretation
.
(
Whatsoeuer
yee
doe
)
(
that
is
)
what
thing
,
action
,
worke
,
or
businesse
soeuer
yee
doe
in
the
seruice
of
your
masters
,
for
the
Apostle
heere
speakes
of
the
workes
of
seruants
,
as
they
are
seruants
,
and
those
are
the
workes
of
their
Masters
,
and
that
his
meaning
is
so
,
the
word
following
makes
it
cleere
{αβγδ}
worke
it
,
so
the
word
properly
signifies
(
heartily
)
the
originall
word
signifies
,
from
the
very
soule
,
the
meaning
is
,
doe
it
from
the
heart
with
good
will
,
so
doth
the
Apostle
expound
himselfe
,
Ephes
.
6.7
.
doing
the
will
of
God
from
the
heart
(
saith
hee
)
verse
6.
and
then
verse
7.
With
good
will
seruing
the
Lord
and
not
men
,
so
the
one
doth
expound
the
other
,
(
as
to
the
Lord
and
not
vnto
men
)
For
the
vnderstanding
of
these
words
,
we
must
know
,
that
euery
Master
,
as
he
is
a
Master
,
hath
his
authoritie
from
God
.
Rom.
13.1
.
And
hee
beares
the
image
of
God
in
his
authoritie
,
and
power
ouer
his
seruants
;
and
it
is
the
will
of
God
,
that
the
Master
should
be
ouer
his
seruant
,
and
commaund
him
;
and
that
the
seruant
,
should
bee
vnder
his
Master
,
and
bee
commaunded
by
him
,
and
obey
him
.
And
so
the
commaundement
of
the
Master
(
not
contrarie
to
the
word
of
God
)
carries
the
stampe
of
Gods
commaundement
,
and
the
seruant
in
obaying
that
,
obayes
the
will
of
the
Lord
.
These
thinges
rightly
vnderstood
,
will
help
vs
to
the
vnderstandinge
of
these
wordes
,
(
as
to
the
Lord
,
and
not
vnto
men
)
and
shewe
that
they
are
thus
to
bee
conceiued
;
as
therin
principally
seruing
the
Lord
,
and
not
men
:
or
thus
,
as
therin
doinge
seruice
,
not
simply
and
barely
to
men
alone
,
but
in
them
to
the
Lord
,
and
therin
obaying
his
will
.
The
Master
as
hee
is
a
Master
,
bearing
the
image
of
God
,
and
standing
in
the
Lordes
stead
:
his
commaundement
being
not
contrarie
to
the
worde
of
GOD
,
bearing
the
stampe
of
Gods
commaundement
.
Come
wee
to
the
matter
of
instruction
,
hence
offered
:
and
first
,
heere
wee
see
,
that
seruantes
are
further
taught
.
That
they
must
doe
all
their
workes
,
in
the
seruice
of
their
masters
,
from
the
heart
willinglie
:
Seruants
must
doe
the
workes
of
their
Masters
,
from
their
hearts
willingly
.
whatsoeuer
they
doe
in
the
seruice
of
their
Masters
,
bee
it
greate
or
small
,
bee
it
pleasinge
,
or
displeasinge
to
themselues
,
they
must
doe
it
from
their
verie
heart
and
soule
.
Howsoeuer
the
seruantes
soule
be
free
,
and
the
Master
hath
not
power
ouer
it
:
Yet
the
beginninge
of
all
good
seruice
,
from
seruantes
to
their
Masters
,
is
in
the
heart
,
and
soule
:
and
from
thence
it
must
come
,
and
this
is
not
onely
cleare
from
this
text
,
but
also
from
that
Ephes
.
6.6
.
Where
the
Apostle
saith
to
seruantes
:
bee
obedient
to
your
Masters
,
not
as
men-pleasers
,
but
as
the
seruantes
of
Christ
,
doinge
the
will
of
GOD
from
the
heart
.
And
the
reason
and
ground
of
this
,
is
that
generall
truth
that
it
is
no
true
seruice
or
obedience
either
to
God
or
men
,
that
is
not
willinglie
performed
,
there
is
a
neede
full
worke
of
the
heart
and
soule
in
euerie
seruice
and
dutie
done
,
whether
to
God
or
men
,
and
if
the
dutie
done
,
bee
either
forced
or
done
with
a
grudging
heart
,
it
is
no
sound
part
of
obedience
,
and
therefore
let
all
seruants
examine
and
take
account
of
their
owne
hearts
,
in
doing
the
worke
,
of
their
masters
seruice
,
Seruants
are
to
examine
their
hearts
in
doing
the
works
of
their
masters
.
and
looke
thou
doe
euery
worke
thou
art
set
about
by
thy
master
willinglie
,
and
from
thy
very
heart
and
soule
,
and
lay
aside
all
grudging
and
repining
,
too
common
a
thing
with
many
seruants
,
especially
if
the
worke
be
any
whit
laborious
and
wearisome
,
then
many
seruants
goe
about
it
with
an
ill
will
,
and
with
a
secret
repining
in
their
hearts
,
and
as
wee
vse
to
say
,
as
if
they
had
neither
life
nor
soule
,
take
thou
heede
of
this
,
and
know
that
howsoeuer
thy
worke
so
done
may
bring
profit
and
benefit
to
thy
master
,
and
thou
maiest
thinke
that
sufficient
,
as
some
stick
not
to
say
,
haue
I
not
done
your
worke
,
and
what
would
you
haue
more
?
yet
indeed
that
is
not
enough
,
if
so
be
thou
desire
comfort
in
thy
doing
of
seruice
to
thy
master
,
howsoeuer
I
say
,
thy
deed
done
may
bring
profit
to
thy
master
,
yet
beeing
done
vnwillingly
,
it
will
neuer
being
comfort
to
thine
owne
soule
,
thy
worke
done
vnwillingly
,
is
no
more
pleasing
to
God
then
the
deede
of
thy
masters
horse
or
oxe
;
And
the
application
of
this
may
be
generall
,
if
wee
doe
any
good
worke
or
dutie
,
be
it
in
the
immediate
worship
of
God
vnwillingly
,
Good
duties
done
vnwillingly
yeeld
no
comfort
to
the
doer
.
or
after
the
manner
of
loaden
heauie
hearted
and
drowsie
professours
,
surelie
,
there
is
no
comfort
to
bee
found
in
the
dooing
of
it
,
for
indeede
it
is
not
the
dooing
,
but
the
readie
and
cheerefull
doing
of
Gods
will
,
that
pleaseth
him
which
wee
daily
praie
for
;
hee
lookes
rather
to
the
heart
,
and
to
the
motion
and
affection
of
the
heart
in
doing
any
thing
then
to
the
thing
it selfe
,
yet
so
as
the
thing
done
bee
agreeable
to
his
will
,
and
a
good
duty
commanded
in
his
word
,
if
any
superstitious
thing
bee
done
it
is
not
pleasing
to
him
,
though
it
be
done
from
the
verie
heart
and
soule
,
and
with
the
greatest
good
intention
,
and
with
the
greatest
deuotion
that
may
bee
,
the
Lord
then
regards
not
the
heart
,
and
motion
of
it
,
but
in
doing
of
any
good
duty
,
hee
rather
looks
to
the
heart
,
and
to
the
affection
of
the
doer
then
to
the
thing
done
,
and
onely
that
good
dutie
is
pleasing
to
him
,
which
is
done
heartily
,
euen
from
the
very
heart
and
soule
,
1.
Corinth
.
9.17
.
and
therefore
take
heede
thou
be
not
possessed
with
a
spirit
of
slumber
in
doing
of
anie
good
thing
,
that
is
the
character
and
badge
of
a
carnall
and
drowsie
professour
,
but
labour
thou
to
haue
thy
heart
quickened
by
grace
,
that
whatsoeuer
good
thing
thou
doest
either
in
the
immediate
worshippe
of
God
,
or
to
thy
brethren
,
thou
must
doe
it
with
alacritie
and
cheerefulnesse
and
from
the
very
heart
roote
,
as
the
Apostle
speaks
Phillippians
the
first
and
the
eighth
,
for
that
is
onlie
pleasing
to
God
.
The
next
thing
that
comes
to
be
considered
is
this
,
the
Apostle
hauing
said
to
seruants
,
whatsoeuer
ye
doe
in
the
seruice
of
your
masters
,
doe
it
heartilie
,
hee
addes
further
(
as
the
meanes
whereby
they
may
come
to
doe
so
,
this
consideration
,
that
in
doing
seruice
to
their
masters
,
they
doe
it
not
barelie
to
men
alone
,
but
in
them
to
the
Lord
,
their
masters
(
as
they
are
masters
)
bearing
the
image
of
God
,
standing
in
his
steed
.
Hence
seruants
are
taught
.
That
they
must
discern
the
image
of
God
in
their
masters
,
that
they
may
do
willing
&
harty
Seruants
must
discerne
Gods
image
in
their
masters
that
they
may
serue
them
willingly
and
heartily
.
seruice
vnto
them
,
they
must
consider
that
their
masters
are
in
Gods
roome
to
them
,
and
stand
in
Christ
his
stead
,
as
his
vicegerents
in
the
familie
,
and
they
commanding
anie
lawfull
thing
,
it
is
Christ
that
commands
it
.
Hence
it
is
that
the
Apostle
doth
exhort
seruants
Eph.
6.5.6
.
to
be
obedient
to
their
masters
as
vnto
Christ
,
and
as
the
seruants
of
Christ
,
but
heere
happily
some
may
say
,
are
wicked
and
vngodly
men
,
vnbeleeuers
and
such
as
are
not
members
of
Christ
,
being
masters
in
Christ
his
stead
to
their
seruants
?
can
they
that
are
not
members
of
Christ
be
in
the
stead
of
Christ
.
Yea
,
euen
they
aswell
as
other
masters
,
who
are
Godly
,
religious
,
and
the
members
of
Christ
,
for
we
must
know
that
masters
stand
in
the
stead
of
Christ
,
and
bearing
the
image
of
God
,
not
as
they
are
good
or
bad
,
or
thus
or
thus
qualified
,
bur
as
they
are
masters
,
and
haue
power
&
authoritie
ouer
their
seruants
,
for
so
they
are
designed
of
the
Lord
to
that
office
,
and
haue
their
power
from
him
,
and
it
is
his
will
and
ordinance
,
that
they
should
be
aboue
their
seruants
in
place
and
authoritie
,
and
that
their
seruants
,
should
be
vnder
and
in
subection
to
them
,
therfore
euerie
master
howsoeuer
qualified
,
yet
as
hee
is
a
master
,
hee
beares
the
image
of
God
,
and
stands
in
Christ
his
stead
to
his
seruant
1.
Tim
.
6.1
.
saith
the
Apostle
,
let
as
manie
seruants
as
are
vnder
the
yoke
,
count
their
masters
worthy
of
all
honor
,
that
the
name
of
God
and
his
doctrin
be
not
euill
spoken
of
,
the
Apostle
there
speakes
to
seruants
that
had
infidell
and
vnbeleeuing
masters
,
as
may
appeare
by
that
he
addes
ver.
2
And
they
which
haue
beleeuing
masters
&c.
there
implying
that
before
he
spoke
to
such
as
had
vnbeleeuing
masters
,
&
yet
he
would
haue
them
that
had
such
masters
,
not
to
cast
off
all
regard
of
them
,
because
they
were
Infidels
,
but
to
discerne
in
them
the
image
of
God
,
and
as
they
were
masters
,
that
they
stood
in
Christ
his
stead
,
&
so
to
yeeld
thē
reuerence
&
obedience
,
&
thus
ought
all
seruants
to
do
,
they
must
discerne
the
image
of
God
in
their
masters
,
and
that
their
masters
are
in
Christ
his
stead
to
them
,
as
the
ground
of
all
due
reuerence
,
and
of
all
hearty
obedience
to
their
masters
,
and
therfore
thou
that
art
a
seruant
looke
not
thou
so
much
on
the
outward
habit
or
condition
of
thy
master
,
nor
yet
on
his
qualitie●
good
or
bad
,
(
though
I
confesse
good
things
in
the
master
,
as
holy
knowledge
&
the
feare
of
God
appearing
in
〈…〉
are
to
be
loued
and
reuerenced
)
but
yet
as
thou
art
his
seruant
looke
not
so
much
at
them
as
at
the
image
of
God
in
his
authority
and
power
ouer
thee
,
discerne
thou
that
and
let
thine
eye
bee
euer
vpon
that
,
and
that
no
doubt
will
be
a
meanes
to
make
thee
doe
whatsoeuer
thou
doest
in
thy
Masters
seruice
heartily
and
willinglie
,
and
from
thy
very
heart
and
soule
,
as
to
the
Lord
himselfe
,
and
not
to
thy
master
alone
;
manie
seruants
carry
themselues
rudelie
and
vnreuerently
towards
their
Masters
,
as
if
they
were
their
companions
rather
then
their
inferiours
,
not
shewing
any
token
of
subiection
,
not
standing
bare
to
their
masters
,
not
bowing
vnto
them
,
nor
rising
vp
before
them
,
yea
euen
in
the
publique
assemblie
many
of
them
stand
cheeke
by
cheeke
with
their
Masters
,
with
their
hats
on
their
heads
,
which
is
vnreuerent
behauiour
in
an
high
degree
.
Now
heere
is
the
cause
of
it
,
they
discerne
not
the
image
of
God
in
their
Masters
,
Reproofe
of
such
seruants
as
discern
not
Gods
image
in
their
masters
,
and
therupon
faile
in
their
duties
towards
thē
.
they
looke
onelie
at
the
outward
appearance
of
them
,
which
happilie
is
poore
and
meane
,
indeed
if
rich
Masters
,
or
Masters
of
great
place
in
the
world
did
beare
the
image
of
God
and
poore
Masters
the
image
of
an
Angell
or
some
meaner
creature
,
it
were
some
thing
,
but
thou
maist
know
that
thy
Master
be
hee
neuer
so
poore
or
meane
,
as
hee
is
a
Master
beares
the
image
of
God
as
well
as
the
richest
master
in
the
world
.
Againe
,
many
seruants
happilie
doe
that
which
they
are
commaunded
by
their
Masters
,
but
if
the
thing
commaunded
a
little
crosse
their
humour
and
displease
them
,
Note
.
they
doe
it
vntowardlie
,
and
with
very
ill
will
,
and
what
is
the
cause
of
this
?
whence
comes
this
?
surelie
from
hence
;
they
discerne
not
the
image
of
God
in
their
Master
,
they
consider
not
their
Masters
commanding
them
any
lawfull
thing
,
it
is
the
Lord
Iesus
in
them
that
commaundeth
it
,
wouldest
thou
goe
vntowardly
,
and
with
ill
will
about
thy
businesse
if
the
Lord
Iesus
that
hath
redeemed
thy
soule
from
hell
(
if
thou
belong
to
him
)
and
shall
one
day
come
with
glory
to
iudge
the
world
,
were
in
thy
masters
place
and
stead
,
and
did
command
thee
to
doe
?
Oh
no
,
thou
wilt
say
,
I
would
bee
most
readie
and
willing
to
doe
anie
thing
,
were
it
neuer
so
hard
that
he
should
command
me
,
why
then
consider
that
thy
master
stands
in
the
roome
of
Christ
Iesus
,
and
thy
master
commanding
any
lawfull
thing
,
it
is
hee
that
commands
it
in
thy
master
,
and
if
this
be
duly
thought
on
,
and
settled
in
thy
mind
,
no
doubt
it
will
make
thee
doe
whatsoeuer
thou
doest
in
the
seruice
of
thy
master
,
willingly
and
heartily
;
yea
,
that
euery
one
of
vs
may
yeeld
willing
subiection
and
hearty
obedience
to
our
superiours
,
wee
must
discerne
the
image
of
God
in
them
,
and
consider
that
they
haue
their
authority
and
power
ouer
vs
from
the
Lord
,
That
euery
one
may
yeeld
willing
subiection
and
hearty
obedience
to
his
superiours
,
hee
must
discerne
Gods
image
in
their
authority
&
power
.
and
as
they
are
our
gouernours
,
do
stand
in
the
Lords
stead
to
vs.
Thus
did
Dauid
discerne
in
wicked
Saul
,
when
he
called
him
the
Lords
annoynted
,
1.
Sam
.
26.9
.
and
this
indeed
is
the
ground
of
all
willing
and
heartie
subiection
of
anie
inferiour
to
his
superiour
,
then
wee
shall
willingly
and
heartily
doe
whatsoeuer
lawfull
thing
is
enioyned
by
our
superiours
,
when
wee
haue
an
eie
to
the
image
of
God
in
them
,
and
looke
on
them
as
standing
in
Gods
stead
,
and
that
the
obedience
and
subiection
wee
yeelde
to
them
,
is
yeelded
not
to
men
alone
,
but
in
them
to
the
Lord
:
yea
,
to
reach
out
this
a
little
further
there
is
neuer
a
one
of
vs
,
but
wee
are
bound
to
doe
seruice
one
to
another
,
in
duties
of
loue
and
mercie
,
as
occasion
is
offered
.
Note
.
Now
then
consider
we
,
that
in
doing
duties
of
loue
and
mercie
to
our
brethren
,
wee
doe
them
not
to
men
alone
,
but
in
them
to
the
Lord
Iesus
,
so
himselfe
saith
plainely
,
Matth
.
25.40
.
and
that
will
make
vs
doe
them
,
heartily
and
willingly
.
What
is
the
pull-backe
?
what
commonly
makes
men
vnwilling
to
doe
good
duties
of
loue
and
mercy
to
their
brethren
?
surely
they
looke
onely
at
the
outward
habit
or
quality
of
the
person
,
&
their
own
flesh
teaching
them
to
say
within
themselues
,
what
?
shall
I
be
seruiceable
to
such
a
base
fellow
,
to
one
so
sordide
,
so
meane
,
and
so
ill
deseruing
of
mee
?
these
are
the
thoughts
and
reasonings
suggested
by
the
flesh
,
and
that
thou
maiest
bee
able
to
quell
and
ouercome
them
,
learne
thou
to
looke
thorow
them
,
and
to
espie
vnder
the
base
and
meane
condition
of
thy
brother
a
more
excellent
person
,
and
that
in
doing
a
duty
of
loue
and
mercie
to
thy
brother
,
thou
doest
it
not
to
him
alone
,
but
in
him
to
the
Lord
Iesus
:
If
men
did
duly
consider
this
,
that
it
is
the
Lord
Iesus
to
whom
they
doe
dueties
of
loue
and
mercie
in
their
brethren
,
would
it
not
put
spirits
into
them
,
and
make
them
doe
them
willinglie
and
cheerefullie
?
no
doubt
it
would
,
and
euer
will
,
in
all
that
haue
anie
true
feeling
of
the
comforts
in
Christ
.
And
therefore
euer
consider
thou
to
whom
the
duetie
of
loue
and
mercie
,
is
principallie
done
,
euen
to
the
Lord
Iesus
in
thy
brother
,
and
that
will
make
thee
doe
it
heartily
and
from
thy
very
soule
,
as
to
the
Lord
,
and
not
to
man
alone
.
Note
wee
one
thing
further
the
Apostle
saith
to
seruants
:
whatsoeuer
yee
doe
in
the
seruice
of
your
masters
,
do
that
as
to
the
Lord
.
Hence
it
is
cleare
that
the
meanest
thing
a
seruant
doth
in
the
seruice
of
his
Master
is
a
seruice
done
vnto
the
Lord
The
meanest
thing
a
seruant
doth
in
the
seruice
of
his
master
is
a
seruice
done
vnto
the
Lord
.
a
seruant
in
doing
the
meanest
seruice
to
his
Master
serues
tht
Lord
as
the
Apostle
saith
plainely
in
the
next
verse
,
for
ye
serue
the
Lord
Christ
:
heere
is
a
matter
of
great
comfort
for
seruants
imploied
in
mean
offices
vnder
their
masters
,
Comfort
for
seruants
that
are
imployed
in
meane
offices
vnder
their
masters
.
art
thou
imploied
in
thy
masters
kitchin
,
as
a
kitchin
boy
or
mayd
?
doest
thou
sweepe
the
house
,
wipe
shooes
,
or
performe
anie
meane
office
,
in
the
seruice
of
thy
master
?
remember
thou
to
thy
comfort
,
that
in
so
doing
thou
seruest
the
Lord
,
and
know
that
the
Lord
hath
put
thee
in
that
office
,
and
submit
thy selfe
to
his
will
,
and
serue
thy
master
in
it
cheerefullie
,
and
with
good
conscience
,
and
then
though
thy
imployment
and
seruice
bee
base
in
the
eie
of
the
world
,
yet
it
is
not
base
in
the
sight
of
God
,
hee
esteemes
it
as
good
seruice
done
to
himselfe
,
hee
regards
it
,
and
will
one
daie
in
mercie
reward
it
,
and
thinke
on
this
to
thy
comfort
.
VER
.
24.
Knowing
that
of
the
Lord
ye
shall
receiue
the
reward
of
the
inheritance
:
for
ye
serue
the
Lord
Christ
.
In
this
verse
the
Apostle
comes
to
strengthen
his
exhortation
touching
the
duetie
of
seruants
before
deliuered
,
and
to
presse
seruants
to
the
practise
of
it
by
force
of
argument
,
and
to
that
purpose
he
heere
vseth
an
argument
taken
from
the
rich
reward
,
as
it
were
the
wages
and
hire
thereof
,
which
is
no
lesse
then
the
inheritance
of
eternall
life
,
which
true
beleuing
seruants
shall
receiue
at
the
hands
of
the
Lord
,
as
if
he
had
said
,
be
encouraged
yeeld
obedience
to
your
masters
,
and
to
serue
them
in
singlenesse
of
heart
,
and
whatsoeuer
ye
doe
in
their
seruice
,
doe
it
heartilie
for
of
the
Lord
yee
shall
receiue
the
reward
of
the
inheritance
,
and
this
argument
the
Apostle
doth
further
amplifie
,
first
,
by
their
owne
certaine
knowledge
and
assurance
of
it
,
that
they
shall
receiue
such
a
reward
,
knowing
(
saith
hee
)
that
yee
shall
receiue
it
.
And
secondlie
,
by
a
reason
why
they
are
to
looke
for
so
great
reward
at
the
hands
of
God
;
because
that
in
seruing
their
masters
,
they
serue
their
Lord
and
Sauiour
Iesus
Christ
,
and
hee
takes
their
seruice
as
done
to
himselfe
,
and
therefore
he
(
doubtlesse
)
will
paie
them
their
reward
,
and
giue
them
that
reward
that
he
hath
promised
to
all
his
faithful
seruants
,
and
so
wee
see
the
generall
things
that
are
contained
in
this
verse
.
Interpretation
.
(
Knowing
)
that
is
,
not
by
guesse
or
coniecture
,
but
certainely
,
Knowing
,
you
doing
your
dutie
being
assured
of
it
,
your
knowledge
being
grounded
on
the
promise
of
God
,
who
is
faithfull
and
iust
to
performe
it
(
the
reward
of
the
inheritance
)
(
that
is
)
eternall
life
and
saluation
in
Gods
kindome
of
glory
.
Now
that
is
called
both
a
reward
and
an
inheritance
.
First
,
a
reward
,
both
by
way
of
similitude
,
because
it
is
giuen
as
wages
is
wont
to
be
giuen
to
workemen
,
and
labourers
at
the
end
of
their
labours
,
when
their
worke
is
finished
,
then
commonly
they
receiue
their
hire
and
wages
;
so
when
Gods
children
haue
finished
their
course
,
and
passed
thorow
the
labours
and
miseries
of
this
life
,
they
receiue
eternall
life
.
Whence
it
is
that
the
Apostle
Peter
,
1
Epist.
1.9
.
saith
;
They
receiue
the
end
of
their
faith
,
euen
the
saluation
of
their
soules
.
And
in
this
similitude
,
and
resemblance
is
eternall
life
cald
a
reward
,
and
also
,
because
beeing
promised
by
God
to
his
children
,
it
is
duely
and
iustly
rendred
to
them
vpon
his
promise
.
And
secondly
,
eternall
life
is
cald
an
inheritance
,
because
it
belonges
,
and
is
,
and
shall
bee
giuen
to
Gods
children
euen
to
such
as
are
his
adopted
children
in
Christ
,
who
hauing
receiued
the
adoption
of
sons
,
are
the
heires
of
God
thorow
Christ
,
as
we
haue
it
,
Gal.
4.7
.
and
as
the
Apostle
saith
,
Rom.
8.17
.
Being
children
are
also
heires
,
euen
the
heires
of
God
,
and
heires
annexed
with
Christ
,
yea
ioint
heires
with
Christ
the
naturall
Son
of
God
,
of
whose
body
they
are
members
,
and
so
are
heires
of
saluation
,
as
it
is
Heb
.
1.14
.
and
life
eternal
is
their
proper
inheritance
,
and
therefore
so
called
in
this
,
and
in
many
other
places
of
Scripture
,
(
For
you
serue
the
Lord
Christ
)
that
is
,
in
seruing
of
your
masters
,
you
serue
not
them
alone
,
but
in
them
the
Lord
Christ
,
your
masters
standing
in
his
steede
,
and
the
Lord
Iesus
Christ
taks
your
seruice
as
done
to
himself
,
thus
then
we
are
to
conceiue
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
You
Seruant
doe
as
faithfull
and
hearty
seruice
to
your
Masters
,
as
you
would
doe
to
the
Lord
,
certainly
knowing
and
being
assured
of
it
,
that
you
(
doing
your
dutie
)
when
you
haue
gone
thorow
the
labours
of
this
life
,
of
the
Lord
yee
shall
receiue
eternall
life
,
and
saluation
in
his
kingdome
of
glory
,
as
the
promised
reward
due
to
all
his
faithfull
seruants
which
is
an
inheritance
that
he
will
bestow
on
you
as
on
his
adopted
children
in
Christ
,
for
in
seruing
of
your
masters
,
you
serue
the
Lord
Iesus
Christ
,
and
hee
takes
your
seruice
as
done
to
himselfe
.
First
,
we
are
heere
to
marke
,
that
the
Apostle
doth
encourage
seruants
to
be
obedient
to
their
masters
,
and
to
serue
them
in
singlenesse
of
heart
,
doing
euery
thing
in
the
seruice
of
them
,
as
to
the
Lord
,
by
an
argument
from
the
rich
reward
of
their
seruice
,
that
of
the
Lord
they
shall
receiue
no
lesse
then
the
reward
of
eternall
life
.
Hence
then
we
may
conclude
.
That
Seruants
in
doing
seruice
to
their
Masters
may
haue
an
eie
to
the
reward
of
eternall
life
;
Seruants
may
haue
an
eie
to
the
reward
of
eternall
life
in
doing
seruice
to
their
masters
.
the
Apostle
setting
this
place
before
them
,
as
an
encouragement
,
that
they
shall
receiue
the
reward
of
eternall
inheritance
;
they
(
doubtlesse
)
may
looke
vp
to
it
,
and
haue
respect
to
it
in
doing
good
seruice
to
their
masters
.
And
this
is
grounded
vpon
that
generall
,
that
in
doing
good
duties
,
men
of
any
calling
or
condition
may
lawfully
haue
respect
to
the
recompence
of
eternall
reward
,
as
it
is
expressely
said
that
Moses
had
,
Heb
.
11.26
.
And
hence
it
is
that
eternall
life
is
proposed
and
set
before
vs
in
the
Scriptures
,
as
a
price
,
and
as
a
garland
,
or
crowne
,
1
Cor
.
9.24.25
.
And
being
so
resembled
,
men
may
haue
an
eye
to
it
in
the
performance
of
good
duties
.
Yet
so
as
they
doe
not
good
duties
onely
,
or
principally
in
respect
of
that
reward
,
we
are
chiefely
to
respect
Gods
glorie
and
the
discharge
of
our
dutie
in
doing
of
good
duties
,
and
then
secondarily
,
we
may
minde
and
respect
the
recompence
of
eternall
life
.
And
therefore
thus
may
seruants
doe
,
in
doing
seruice
to
their
Masters
,
in
doing
of
it
,
they
are
principally
to
minde
Gods
glory
,
and
the
discharge
of
a
good
conscience
in
doing
their
dutie
,
and
yet
therein
also
may
they
haue
an
eie
to
the
promised
reward
of
eternall
life
,
and
saluation
.
And
this
being
so
,
seruants
are
(
indeed
)
in
doing
seruice
to
their
Masters
,
Seruants
are
to
haue
an
eie
to
the
great
reward
of
eternall
life
for
their
encouragement
in
doing
seruice
to
their
Masters
.
to
haue
an
eye
to
that
great
reward
of
eternall
life
,
laid
vp
and
prouided
for
all
those
that
keepe
faith
and
a
good
conscience
in
doing
the
duties
that
concerne
them
,
they
are
to
looke
vp
to
that
,
and
euer
to
fixe
the
eies
of
their
mindes
on
it
,
and
that
(
no
doubt
)
will
further
and
encourage
them
to
doe
true
and
faithfull
seruice
to
their
masters
;
and
whatsoeuer
they
doe
in
their
seruice
,
to
doe
it
hartily
as
to
the
Lord
;
seruants
are
oftentimes
discouraged
from
doing
such
seruice
as
is
required
at
their
hands
,
from
the
smallnesse
and
slendernesse
of
their
wages
and
reward
:
and
though
happily
,
they
receiue
asmuch
as
was
couenanted
and
agreed
vpon
,
betwixt
them
and
their
masters
,
yet
because
it
is
but
little
or
they
thinke
it
to
little
,
therefore
they
take
liberty
to
themselues
to
neglect
their
dutie
,
and
to
doe
but
little
,
and
sticke
not
to
say
(
as
the
common
saying
is
)
if
you
will
mend
my
wages
,
I
will
mend
my
pace
,
or
to
say
,
what
if
the
seruice
I
doe
be
not
altogether
such
as
it
ought
to
be
,
yet
it
is
answerable
to
the
wages
I
receiue
,
such
seruants
as
thus
speake
,
and
doe
,
they
shew
plainely
they
looke
onely
to
the
hand
of
man
,
and
no
higher
,
and
in
so
doing
they
deale
most
foolishly
;
for
they
looking
onely
to
the
reward
they
receiue
from
men
,
and
doing
seruice
(
as
they
thinke
)
answerable
thereunto
,
what
doe
they
but
euen
depriue
themselues
of
that
rich
reward
,
good
and
faithfull
seruants
,
shall
receiue
at
the
hands
of
the
Lord
,
in
comparison
whereof
,
all
that
seruants
doe
,
or
can
receiue
from
man
,
be
it
a
thousand
pound
a
day
,
is
not
to
bee
esteemed
worth
a
rush
,
and
therefore
looke
not
thou
to
the
slendernesse
of
the
wages
thou
receiuest
of
thy
master
,
but
let
thine
eie
be
euer
on
the
greatnesse
of
that
reward
that
is
yet
behinde
,
no
lesse
then
a
kingdome
,
Math
.
25.34
.
and
no
lesse
then
the
riches
of
thy
heauenly
Master
,
verse
21.
A
reward
infinitely
surpassing
any
seruice
thou
art
able
to
performe
and
that
(
no
douht
)
will
make
thee
lay
aside
all
reasonings
of
the
flesh
,
as
that
thy
wages
are
but
slender
,
or
thy
master
is
a
man
,
either
not
deseruing
a
good
seruant
,
or
without
conscience
to
reward
him
,
and
the
like
,
and
it
will
make
thee
true
and
faithfull
in
the
seruice
of
thy
master
and
to
doe
whatsoeuer
thou
dost
in
his
seruice
heartily
and
cheerefully
,
because
thou
lookest
further
then
the
hand
of
thy
Master
,
and
seest
a
rich
and
incomparable
reward
reserued
for
thee
in
a
better
hand
,
euen
in
the
hand
of
him
who
is
able
,
and
will
also
in
his
good
time
bestow
it
on
thee
,
euer
looke
thou
vp
to
that
rich
reward
that
is
laide
vp
in
heauen
for
all
good
and
faithfull
seruants
:
and
consider
thou
that
the
Lord
of
his
mercy
will
crowne
thy
poore
seruice
done
to
thy
master
with
no
lesse
then
a
kingdome
,
and
with
the
ioies
of
his
owne
euerlasting
kingdome
;
and
without
question
,
the
consideration
of
that
,
will
cause
thee
to
passe
thorow
all
difficulties
suggested
by
thine
owne
flesh
,
and
will
encourage
thee
to
serue
thy
master
in
singlenesse
of
heart
doing
whatsoeuer
thou
doest
in
his
seruice
heartily
and
cheerefully
.
In
the
next
place
wee
are
to
marke
the
Apostles
first
amplification
of
his
argument
in
the
wordes
of
this
verse
?
(
Knowing
)
Hee
saith
not
barely
,
for
of
the
Lord
,
he
shall
receiue
the
reward
of
the
inheritance
,
but
knowing
it
,
you
beleeuing
seruants
doing
your
dutie
as
you
ought
in
your
place
and
calling
,
being
thereby
assured
of
it
,
that
of
the
Lord
yee
shall
receiue
the
reward
of
the
inheritance
.
Hence
we
may
raise
this
conclusion
.
That
doing
of
the
duty
that
ought
to
be
done
in
any
place
or
calling
faithfully
,
and
with
good
conscience
,
it
giues
assurance
to
beleeuers
that
they
shall
be
partakers
of
eternall
life
.
Faithfull
and
conscionable
doing
of
duties
that
ought
to
bee
done
doth
assure
beleeuers
of
eternal
life
.
The
Apostle
here
saith
to
beleeuing
seruants
,
be
obedient
to
your
masters
,
doe
you
your
duty
as
you
ought
,
certainely
knowing
that
so
doing
,
yee
shall
receiue
the
reward
of
the
inheritance
of
the
Lord
.
Hereupon
we
may
gather
.
That
by
faithfull
and
conscionable
doing
of
that
dutie
that
ought
to
be
done
in
any
particular
place
or
calling
,
true
beleeuers
may
certainly
know
,
and
be
assured
that
of
the
Lord
they
shall
receiue
the
reward
of
eternall
life
,
and
this
doth
the
Apostle
further
shew
in
his
own
example
most
plainely
,
2
Tim
.
4.
where
he
saith
to
Timothy
vers
.
5.
Do
the
worke
of
an
Euangelist
,
make
thy
ministry
fullie
knowne
,
then
hee
addes
vers
.
6.
for
I
am
now
ready
to
bee
offered
,
and
the
time
of
my
departing
is
at
hand
;
as
if
he
had
said
,
doe
thou
Timothy
that
which
becomes
thee
in
thy
place
and
calling
,
faithfully
and
with
conscience
,
for
I
haue
so
done
in
my
place
and
calling
;
I
haue
finished
my
course
,
I
haue
kept
the
faith
,
and
done
my
duty
faithfully
and
conscionably
,
and
stood
against
all
opposition
to
the
contrary
,
and
now
I
am
ready
to
be
offered
and
to
depart
this
life
:
and
then
marke
what
he
is
bold
heereupon
to
inferre
and
to
affirme
,
verse
8.
Henceforth
(
saith
hee
)
is
laid
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
iudge
shall
giue
me
at
that
day
,
as
if
he
had
said
,
I
haue
finished
my
course
and
done
my
duty
in
my
place
and
calling
,
and
heereby
I
know
,
and
am
assured
,
that
hence
foorth
is
laide
vp
for
mee
a
crowne
of
righteousnesse
.
A
plaine
proofe
of
this
.
That
by
faithfull
and
conscionable
doing
of
the
duty
that
ought
to
be
done
in
any
particular
place
and
calling
,
true
beleeuers
may
be
assured
that
the
reward
of
eternall
life
belongs
vnto
them
,
and
that
they
in
time
shall
receiue
it
.
And
the
reason
and
ground
of
this
is
.
Because
true
beleeuers
are
not
onely
assured
by
the
infallible
testimonie
of
the
Spirit
of
God
after
an
vnspeakable
manner
bearing
witnesse
with
their
spirits
that
they
are
the
children
of
God
,
Rom.
8.16
.
and
so
as
children
,
haue
right
to
the
eternall
inheritance
in
heauen
,
but
they
are
also
assured
of
it
by
the
fruits
of
the
Spirit
,
1.
Iohn
3.14
.
Wee
know
we
are
translated
from
death
vnto
life
,
because
we
loue
the
brethren
.
Loue
of
the
brethren
,
a
fruit
of
the
Spirit
,
giues
assurance
of
translation
from
death
to
life
,
that
men
are
set
out
of
the
state
of
nature
which
is
deadly
,
and
are
now
in
the
state
of
grace
.
Now
loue
to
our
brethren
shewes
it selfe
and
is
manifested
in
doing
good
to
them
,
as
in
the
generall
calling
,
as
we
are
Christians
so
in
our
particular
place
and
calling
,
in
family
,
Church
or
Common-wealth
,
when
wee
in
that
particular
place
and
calling
,
doe
the
best
good
wee
can
to
our
brethren
,
we
manifest
our
true
loue
to
them
,
which
is
a
fruit
of
the
spirit
;
and
therefore
,
heereupon
it
must
needs
follow
that
by
faithfull
and
conscionable
doing
of
the
dutie
that
concernes
true
beleeuers
in
their
particular
place
and
calling
,
by
doing
it
in
singlenesse
of
heart
,
in
obedience
to
the
Commandement
of
God
,
with
a
sincere
respect
to
Gods
glory
,
and
the
good
of
their
brethren
,
they
may
come
to
certaine
knowledge
,
and
assurance
,
that
of
the
Lord
they
shall
receiue
the
reward
of
eternall
life
,
and
this
being
a
cleare
point
.
Confutation
of
that
Popish
doctrine
that
men
in
this
life
can
onely
haue
a
good
hope
and
no
certaine
assurance
of
their
saluation
.
First
,
it
meetes
with
that
desperate
and
diuellish
doctrine
of
the
Papists
,
who
teach
their
followers
euer
to
stand
in
doubt
of
their
saluation
,
and
tell
them
they
can
neuer
come
to
anie
certaine
knowledge
and
assurance
,
but
at
the
best
,
may
onelie
haue
a
good
hope
of
it
,
whereas
indeed
a
good
and
sound
hope
such
as
the
Apostle
speakes
of
Rom.
5.5
.
that
makes
not
ashamed
euer
comes
from
faith
,
and
faith
is
a
certaine
perswasion
resting
on
the
free
grace
and
promise
of
God
,
and
so
they
confound
themselues
in
their
owne
speech
:
but
being
pressed
with
this
and
the
like
places
(
knowing
that
of
the
Lord
ye
shall
receiue
the
reward
of
inheritance
,
and
we
know
we
are
translated
from
death
vnto
life
because
wee
loue
the
brethren
.
What
is
their
answere
forsooth
(
knowing
)
heere
and
in
such
like
places
say
they
signifies
a
knowledge
by
signe
&
by
coniecture
and
not
a
certaine
knowledge
,
A
Popish
cauill
confuted
.
which
is
a
meere
shift
,
for
the
worde
is
the
same
with
that
1.
Iohn
5.20
.
Where
Iohn
saith
,
wee
know
that
the
sonne
of
God
is
come
.
Now
(
I
hope
)
they
will
not
say
that
our
knowledge
of
Christ
his
incarnation
,
and
comming
in
the
flesh
,
is
a
knowledge
by
guesse
and
by
coniecture
,
but
a
certaine
knowledge
,
they
will
say
they
know
and
beleeue
it
certainelie
.
Now
the
originall
word
there
,
is
the
same
with
this
heere
,
and
therefore
as
well
in
this
,
as
in
that
place
,
it
signifies
a
certaine
knowledge
.
Oh
but
saith
the
Papist
we
cannot
haue
certaine
knowledge
that
the
reward
of
eternall
life
belongs
to
vs
by
doing
the
good
dueties
the
Lord
requires
of
vs
because
wee
may
perhaps
not
haue
done
them
so
well
as
we
ought
,
we
are
fraile
creatures
and
wee
may
haue
failed
in
the
manner
of
doing
them
,
and
therefore
thereupon
wee
can
haue
no
certaine
knowledge
.
Indeede
if
our
knowledge
and
assurance
of
the
reward
of
eternall
life
were
built
on
the
perfection
of
good
duties
done
by
vs
,
we
could
neuer
haue
any
certaine
knowledge
of
it
,
but
true
beleeuers
doing
good
duties
in
singlenesse
and
sincerity
of
heart
,
in
obedience
to
the
Commandement
of
God
,
therein
seeking
Gods
glory
,
and
the
good
of
their
brethren
,
are
thereby
assured
that
the
promised
reward
belongs
to
them
,
their
assurance
not
resting
on
the
dignity
or
perfection
of
their
workes
,
but
on
Gods
free
and
gracious
promise
,
who
hath
freely
promised
in
Christ
to
reward
the
poore
endeauours
,
and
seruice
of
his
children
,
with
the
reward
of
eternall
life
;
and
therefore
this
still
remaines
a
truth
,
that
true
beleeuers
by
faithfull
and
conscionable
doing
the
duties
that
concerne
them
in
their
particular
place
and
calling
,
may
come
to
certaine
knowledge
,
that
the
reward
of
eternall
life
belongs
to
them
.
And
let
this
be
laid
vp
in
the
hearts
of
all
true
beleeuers
as
a
ground
of
excellent
comfort
,
A
ground
of
comfort
and
encouragement
to
true
beleeuers
to
doe
good
duties
.
it
s
not
a
doctrine
of
presumption
as
the
Papists
taxt
it
,
but
of
great
comfort
and
incouragement
,
euen
to
hearten
vs
to
the
doing
of
euery
good
duty
,
indeede
if
it
were
vncertaine
,
happily
we
might
obtaine
the
crowne
,
and
happily
misse
of
it
,
we
should
haue
no
heart
to
seeke
after
it
;
but
now
since
it
is
so
that
wee
beleeuing
in
Christ
,
and
doing
good
duties
faithfully
,
and
with
conscience
,
may
thereby
come
to
a
certaine
knowledge
,
that
we
shall
obtaine
it
:
it
is
a
notable
comfort
and
encouragement
to
vs
,
and
let
all
seruants
therefore
(
to
them
is
the
encouragement
here
particularly
intended
)
let
them
(
I
say
,
and
all
others
of
what
calling
or
condition
soeuer
they
be
,
consider
how
they
wrong
themselues
in
the
neglect
or
carelesse
doing
of
good
duties
that
concerne
them
,
they
thereby
depriue
themselues
of
sweet
comfort
.
Art
thou
a
true
beleeuer
?
and
dost
thou
perswade
thy selfe
that
thou
dost
truly
beleeue
in
Christ
,
doe
then
the
duties
that
concerne
thee
in
thy
place
and
calling
faithfully
,
and
with
a
good
conscience
,
and
thou
shalt
thereby
make
knowne
vnto
thy selfe
and
others
,
that
thy
faith
is
no
fancy
,
and
seale
vp
to
thy
soule
a
sweet
comfort
that
the
promised
reward
of
eternall
life
belongs
to
thee
,
thou
shalt
not
serue
God
in
vaine
,
as
the
wicked
thinke
and
speake
,
Malac
the
3.
and
14.
true
beleeuers
serue
not
the
Lorde
for
naught
,
no
,
no
,
of
the
Lord
they
shall
receiue
a
rich
reward
,
as
the
wicked
heaping
sinne
vppon
sinne
,
treasure
vppe
wrath
vppon
wrath
,
Romans
the
second
and
the
fifth
,
so
true
beleeuers
dooing
one
good
dutie
after
another
,
lay
vppe
treasures
for
themselues
in
Heauen
,
Matthew
the
sixth
and
the
twentieth
,
euen
one
degree
of
glorie
vppon
another
:
and
therefore
let
vs
bee
stirred
vp
with
faithfulnesse
,
and
good
conscience
,
to
doe
the
duties
that
concerne
vs
in
our
particular
places
&
callings
as
the
Apostle
exhorts
,
1.
Cor
.
15.58
.
bee
abundant
alwaies
in
doing
holy
and
good
duties
,
forasmuch
as
wee
know
certainely
that
our
labour
is
not
in
vaine
in
the
Lord
.
The
next
thing
that
comes
to
bee
considered
in
this
verse
is
this
,
the
Apostle
calles
eternall
life
the
rewarde
of
inheritance
,
he
saith
,
that
true
beleeuing
seruants
,
shall
of
the
Lorde
,
receiue
the
rewarde
of
the
inheritance
,
and
therein
hee
teacheth
two
thinges
,
I
will
speake
of
them
in
order
.
The
first
is
this
.
That
howsoeuer
true
beleeuing
seruants
bee
mens
bond-men
,
yet
are
they
the
Lords
free-men
,
and
howsoeuer
they
doe
seruice
to
men
,
yet
they
are
notwithstanding
the
children
of
God
,
and
the
Lord
doth
account
them
not
as
seruants
,
but
as
children
,
Though
true
beleeuing
seruants
be
mens
bond-men
,
yet
they
are
the
Lords
free
men
,
and
the
Lord
accounts
them
as
children
.
for
inheritance
(
as
we
know
)
belongs
,
and
is
giuen
to
children
,
and
not
to
seruants
,
&
that
this
is
a
truth
,
besides
this
text
we
haue
euidence
for
it
in
many
other
places
,
1.
Cor
.
7.22
.
the
Apostle
applying
his
speech
to
the
comfort
of
seruants
and
bond-men
,
tels
them
that
though
they
continue
seruants
yet
being
in
Christ
,
their
case
is
good
,
for
he
that
is
called
in
the
Lord
,
being
a
seruant
,
is
the
Lords
free-man
.
1.
Cor
.
12.13
.
the
Apostle
saith
,
by
one
Spirit
all
beleeuers
are
baptized
into
one
bodie
,
they
are
members
of
the
same
mystical
body
of
Christ
,
whether
bond
or
free
,
&
so
the
adopted
sons
and
daughters
of
God
,
the
reason
of
this
is
plaine
(
namely
)
this
.
True
beleeuing
seruants
(
as
they
are
beleeuers
)
differ
not
from
other
beleeuers
,
but
are
all
one
with
them
in
Christ
,
as
the
Apostle
saith
,
Galathians
the
third
and
the
twenty
eight
,
there
is
neither
bond
nor
free
,
but
all
are
one
in
him
,
in
him
they
are
equall
with
others
in
respect
of
iustification
in
the
sight
of
God
,
in
respect
of
adoption
to
bee
the
children
of
God
,
and
in
that
respect
their
particular
outward
difference
,
as
that
they
are
seruants
,
is
not
regarded
,
as
either
any
helpe
or
hinderance
vnto
them
,
as
they
are
beleeuers
,
as
they
are
in
Christ
,
they
are
Abrahams
seede
,
and
heires
by
promise
,
Galathians
the
third
and
the
twenty
nine
,
they
are
the
children
of
God
,
and
heires
of
all
the
blessings
of
God
in
this
life
,
and
in
the
life
to
come
.
And
therefore
true
beleeuing
seruants
(
though
they
be
seruants
to
men
)
yet
for
all
that
they
are
the
children
of
God
,
and
the
Lord
doth
so
esteeme
them
,
as
his
adopted
sonnes
and
daughters
in
Christ
.
Let
all
true
beleeuing
seruants
lay
vppe
this
trueth
in
their
hearts
,
as
a
ground
of
sweete
comfort
vnto
them
,
they
may
happily
at
sometime
through
their
owne
weakenesse
,
Comfort
for
true
beleeuing
seruants
against
the
consideration
of
their
hard
and
base
condition
.
bee
somewhat
discouraged
,
and
their
minds
may
bee
something
cast
downe
in
them
,
when
they
looke
on
their
outwarde
estate
(
and
as
flesh
and
bloud
esteemes
it
)
their
harde
condition
in
the
world
,
as
that
they
are
not
as
manie
others
are
,
sui
iuris
,
they
are
not
their
owne
men
,
but
are
in
subiection
vnder
others
,
and
at
the
becke
,
at
the
call
and
command
of
others
,
and
their
condition
is
seruile
and
base
.
But
what
doest
thou
troubling
and
vexing
thy selfe
with
the
consideration
of
thy
meane
condition
amongst
men
?
art
thou
a
true
beleeuer
?
doest
thou
truelie
beleeue
in
Iesus
Christ
?
then
sette
thy
thoughts
on
that
honour
thou
art
called
vnto
,
thou
art
then
the
adopted
sonne
or
daughter
of
God
,
fellowe
heire
with
the
sonne
of
the
Lorde
,
and
king
of
heauen
;
and
thou
hast
right
to
all
the
comfortes
,
of
his
children
in
this
life
:
and
to
his
euerlasting
inheritance
,
in
his
kingdome
of
glorie
.
And
though
thou
beest
but
a
seruant
to
men
,
yet
euen
thy
seruitude
,
is
sweetned
vnto
thee
,
and
thou
art
more
then
a
seruant
to
the
LORD
:
thou
art
his
sonne
through
Christ
:
and
therefore
thinke
on
it
to
thy
comfort
.
Indeede
,
if
thou
that
art
a
seruant
,
bee
not
a
true
beleeuer
,
but
as
yet
in
thy
naturall
condition
;
thou
art
then
in
a
miserable
seruitude
:
thou
art
then
not
onely
a
seruant
to
man
,
but
a
seruant
to
sinne
,
a
slaue
to
the
Diuell
,
and
thy
seruitude
is
accursed
to
thee
:
and
therefore
hasten
(
as
much
as
thou
canst
)
out
of
that
fearefull
seruitude
,
and
neuer
rest
,
till
thou
bee
sure
thou
doest
truely
beleeue
in
Christ
;
and
once
truely
beleeuing
in
him
,
it
is
not
thy
outward
condition
(
bee
it
neuer
soe
base
)
that
can
hinder
thee
from
beeing
the
sonne
of
God
.
Thou
art
then
his
adopted
childe
,
in
,
and
through
Christ
:
and
then
thou
art
within
compasse
,
of
his
speciall
loue
and
fauour
,
and
hast
right
to
all
the
comfortes
of
his
children
,
both
in
this
life
,
and
in
the
life
to
come
.
Nowe
,
the
seconde
thinge
the
Apostle
teacheth
vs
,
in
callinge
eternall
life
,
the
reward
of
inheritance
is
this
.
That
eternall
life
,
though
it
bee
a
reward
,
yet
it
is
not
a
rewarde
giuen
of
merite
,
but
of
mercie
:
Eternall
life
being
a
reward
:
is
a
reward
,
not
of
merite
,
but
of
mercie
.
it
is
a
reward
freely
giuen
,
and
not
deserued
,
being
a
matter
of
inheritance
.
For
wee
knowe
,
an
inheritance
is
freelie
giuen
by
the
father
,
to
the
childe
,
and
not
deserued
by
any
merite
of
welldoinge
:
it
is
giuen
by
the
father
to
the
childe
,
of
the
meere
loue
of
the
father
;
and
it
may
be
it
was
prouided
for
him
,
beefore
hee
was
borne
,
or
beefore
hee
coulde
doe
any
thinge
for
it
:
and
soe
our
Sauiour
speakes
playnelie
of
the
heauenlie
inheritance
.
Matthewe
25.34
.
In
herite
the
kingdome
prepared
for
you
,
from
the
foundations
of
the
world
.
And
euery
man
that
knowes
any
thinge
,
knowes
thus
much
,
that
an
earthly
inheritance
,
amongst
men
,
is
not
giuen
to
the
seruant
,
who
(
happilie
)
hath
done
somethinge
,
and
helped
his
master
,
in
gettinge
,
or
keeping
of
it
.
But
it
is
giuen
to
the
childe
,
who
(
it
may
bee
)
is
soe
farre
from
doeing
any
thinge
,
to
the
purchasinge
of
it
,
as
that
yet
hee
is
an
infant
,
and
a
suckling
.
And
soe
eternall
life
beeing
called
,
the
rewarde
of
inheritance
;
wee
are
thereby
giuen
to
vnderstande
,
that
it
is
giuen
to
GODS
children
,
not
on
any
desart
of
theirs
:
but
freely
.
Romans
.
6.23
.
It
is
worth
our
markinge
,
that
the
Apostle
hauinge
saide
,
the
wages
of
sinne
,
is
death
.
Hee
goes
not
on
(
as
the
Rhemists
themselues
on
that
place
confesse
)
as
the
sequell
of
the
speach
required
.
Hee
saith
not
on
the
contrarie
,
the
wages
or
rewarde
of
holinesse
,
is
eternall
life
:
but
hee
changeth
his
tearmes
,
and
saith
;
but
eternall
life
,
is
the
gift
of
GOD
.
A
plaine
proofe
,
that
eternall
life
,
is
not
giuen
on
merite
,
or
desart
:
but
freely
of
the
free
grace
of
GOD
:
it
is
the
free
gift
of
GOD
.
And
the
reason
of
this
,
is
not
onely
want
of
proportion
,
beetweene
that
which
wee
doe
,
or
can
doe
,
and
eternall
life
.
But
,
because
the
LORD
alone
will
haue
all
the
glory
,
of
the
saluation
of
his
chosen
:
hee
will
not
haue
man
to
haue
any
part
of
that
glorie
.
And
therefore
the
Apostle
saith
:
Ephesians
.
2.9
.
By
grace
yee
are
saued
through
faith
,
not
of
workes
,
least
any
man
should
boast
himselfe
,
least
any
should
glorie
,
that
hee
bringes
any
thing
to
the
procurement
,
of
his
owne
saluation
.
Wee
see
then
the
poynte
is
prooued
.
That
eternall
life
,
though
it
bee
a
rewarde
,
yet
it
is
not
a
rewarde
,
of
merite
,
but
of
mercie
:
a
rewarde
freely
giuen
,
not
deserued
by
any
thing
done
by
vs.
First
,
this
serues
to
confute
and
ouerthrow
the
opinion
of
the
Papists
,
Confutation
of
the
opinion
of
the
Papists
touching
the
merit
of
workes
.
who
teach
that
eternall
life
is
properly
the
reward
of
good
workes
,
and
giuen
to
them
that
are
first
iustified
by
Christ
not
gratis
and
freely
but
as
wages
due
to
their
good
works
,
on
their
desert
,
and
for
the
merit
of
them
,
yea
,
that
God
hath
set
foorth
heauen
to
sale
,
for
our
workes
,
wee
finde
these
very
wordes
in
their
writings
yea
,
some
of
them
write
thus
,
that
a
supernaturall
worke
,
proceeding
from
grace
within
it selfe
,
and
of
it
owne
nature
hath
a
proportion
,
and
condignitie
with
the
reward
,
and
sufficient
value
to
bee
woorth
the
same
,
a
doctrine
most
wicked
,
and
full
of
derogation
from
Gods
glory
,
and
besides
the
errour
in
the
foundation
of
it
,
supposing
a
double
iustification
in
the
sight
of
God
,
which
they
are
neuer
able
to
prooue
by
the
worde
of
God
,
it
cannot
stand
with
the
doctrine
now
deliuered
,
and
prooued
out
of
the
worde
of
God
,
for
if
eternall
life
bee
a
reward
freely
giuen
,
then
not
on
the
desert
and
dignitie
,
of
any
thing
done
by
vs
,
free
gift
and
due
deserued
debt
cannot
stand
together
.
Oh
but
saith
the
Papist
,
the
Apostles
worde
in
this
place
is
{αβγδ}
a
word
that
signifies
retribution
,
a
rendring
one
for
another
,
and
the
English
worde
(
rewarde
)
supposeth
a
former
pleasure
,
that
is
rewarded
,
otherwise
it
were
to
bee
called
a
gift
and
not
a
rewarde
,
and
the
Greeke
and
Latine
worde
{αβγδ}
and
(
mercyes
)
rather
signifie
a
mans
hyre
and
wages
then
a
gift
or
a
reward
.
I
answer
them
.
The
originall
word
heere
vsed
,
and
the
Latine
and
English
word
,
doe
indeed
suppose
something
done
,
and
they
haue
relation
to
somthing
done
that
is
rewarded
,
but
what
then
,
doth
that
proue
that
the
reward
is
giuen
for
the
merit
of
the
thing
done
?
because
it
is
giuen
in
respect
of
somthing
done
,
doth
it
therupon
follow
,
that
it
is
giuen
for
the
worth
and
dignitie
of
it
?
nothing
lesse
,
they
are
neuer
able
thence
to
euince
it
,
thar
is
but
a
loose
and
disioynted
conclusion
.
And
againe
,
the
Apostle
heere
not
onely
vseth
the
word
{αβγδ}
or
(
reward
)
but
hee
ioynes
to
it
(
of
inheritance
)
thereby
giuing
vs
to
vnderstand
that
the
retribution
of
heauenly
inheritance
,
is
not
the
rewarde
merited
,
but
the
reward
promised
and
freely
giuen
to
Gods
children
.
They
further
replie
and
say
,
the
text
is
plaine
Hebr
.
6.10
.
that
heauen
is
the
reward
merited
by
good
workes
,
in
so
much
as
the
authour
of
that
Epistle
saith
,
God
should
bee
vniust
if
hee
rendered
not
heauen
for
the
same
,
for
God
(
saith
hee
)
is
not
vnrighteous
that
hee
should
forget
your
worke
and
labour
of
loue
,
which
ye
shewed
towards
his
name
,
in
that
yee
haue
ministred
vnto
the
Saints
,
and
yet
minister
?
Answ
:
In
that
text
there
is
no
such
matter
,
that
God
should
bee
vniust
if
hee
rewarded
not
heauen
for
the
merit
of
good
workes
,
that
can
neuer
bee
thence
concluded
by
anie
good
forme
of
reasoning
;
Indeede
God
should
bee
vniust
if
hee
kept
not
his
promise
,
which
is
to
reward
the
good
workes
of
true
beleeuers
,
hee
hauing
freely
promised
in
Christ
to
reward
the
workes
of
his
children
,
hee
hath
bound
himselfe
by
his
promise
to
reward
them
,
and
if
hee
should
forget
so
to
doe
(
which
is
impossible
)
then
hee
should
bee
vniust
.
And
hence
it
is
,
that
the
authour
of
that
Epistle
saith
,
God
is
not
vnrighteous
,
that
hee
should
forget
your
worke
and
labour
of
loue
&c.
and
so
that
place
makes
nothing
for
the
opinion
of
the
Papists
,
that
eternall
life
is
giuen
as
a
rewarde
for
the
meritte
of
good
workes
;
but
it
still
remaines
a
trueth
,
that
eternall
life
is
the
rewarde
of
mercie
and
not
of
merit
.
And
this
being
so
,
that
eternal
life
is
a
reward
of
inheritance
freely
giuen
to
Gods
children
.
Wee
must
looke
that
wee
make
title
to
it
,
noe
other
way
,
but
onely
as
wee
are
GODS
children
:
onely
as
wee
are
the
adopted
sonnes
,
and
daughters
of
GOD
in
Christ
.
We
must
make
title
to
life
eternall
,
only
as
we
are
Gods
adopted
children
in
Christ
.
Say
not
thou
(
as
commonly
blinde
,
and
ignorant
people
vse
to
say
)
I
knowe
I
must
loue
GOD
aboue
all
,
and
my
neighbour
as
my selfe
:
and
if
I
doe
my
good
will
,
soe
to
doe
;
God
will
bee
mercifull
to
mee
,
and
I
shall
goe
to
heauen
:
that
is
to
lay
claime
to
heauen
as
a
seruant
,
not
as
a
sonne
:
thou
must
say
,
when
thou
hast
done
all
thinges
commaunded
thee
,
thou
art
an
vnprofitable
seruant
.
Luke
17.10
.
Yea
,
saith
the
Papist
,
(
heere
he
puts
in
his
absurd
glosse
)
say
soe
for
humillities
sake
;
though
indeede
wee
are
not
vnprofitable
:
a
poore
shift
and
a
sottish
.
Wee
are
taught
to
say
for
humillities
sake
indeed
,
A
popish
cauill
answered
.
that
wee
are
vnprofitable
seruantes
,
but
not
against
the
truth
.
Doth
our
Sauiour
teach
vs
to
say
,
that
which
is
not
true
,
for
humillities
sake
?
when
hee
bids
vs
say
,
wee
are
vnprofitable
seruantes
.
Noe
,
(
without
question
)
hee
doth
not
;
wee
are
to
say
soe
,
and
in
soe
saying
,
wee
speake
the
truth
.
Wee
deserue
noe
good
thinge
,
by
our
best
workes
,
at
the
handes
of
God
:
wee
are
euer
to
renounce
all
merrite
of
our
owne
workes
,
and
to
challenge
,
or
lay
claime
to
heauen
,
onely
,
as
we
are
children
of
God
,
adopted
in
Christ
,
by
whose
merite
wee
are
justified
;
and
by
whose
spirite
we
are
sanctified
.
And
yet
,
we
are
not
heervpon
to
cast
off
all
care
,
of
doeing
good
workes
:
though
wee
are
to
disclaime
,
all
merite
of
good
workes
;
yet
wee
are
not
to
lay
a
side
,
the
care
of
doeing
of
them
.
Noe
,
wee
are
to
expresse
our
thankefullnesse
to
God
,
for
his
mercie
,
by
all
holy
obedience
.
If
wee
are
to
bee
thankefull
to
GOD
,
for
euerie
bitte
of
breade
,
wee
put
into
our
mouthes
(
as
it
is
our
dutie
)
because
it
is
the
free
gift
of
GOD
:
and
the
vse
and
comforte
we
finde
in
it
,
comes
from
the
blessing
of
God
,
then
much
more
are
wee
to
bee
thankefull
to
GOD
,
for
making
vs
,
that
were
by
nature
children
of
the
Diuell
,
his
owne
children
by
adoption
,
yea
sonnes
ane
heires
,
euen
ioynt
heires
with
Christ
his
naturall
sonne
,
of
that
euerlasting
inheritance
in
his
owne
Kingdome
of
glorie
.
And
therefore
thinke
not
that
now
,
because
wee
may
not
lay
claime
to
life
eternall
,
for
the
merit
of
our
owne
good
workes
,
therefore
wee
may
neglect
them
,
no
,
no
,
if
thou
be
a
childe
of
God
,
the
spirit
of
God
will
be
powerfull
in
thee
to
another
purpose
,
then
the
consideration
of
thy
title
by
grace
to
the
inheritance
in
heauen
,
will
make
thee
say
as
Dauid
did
,
2.
Samuel
the
second
and
the
eighteeenth
,
Lord
who
am
I
that
thou
shouldest
thinke
of
mee
,
and
choose
mee
,
and
make
mee
thy
childe
by
adoption
,
and
giue
mee
title
to
thy
heauenlie
Kingdome
,
what
shall
I
render
vnto
thee
for
this
thine
vnspeakeable
mercie
towardes
mee
,
and
thou
wilt
then
studdy
to
shew
thy selfe
thankefull
to
God
for
his
mercie
in
all
holie
obedience
in
doing
all
good
duties
that
concerne
thee
,
and
therefore
deceiue
not
thy selfe
,
if
thou
feele
not
this
working
in
thy selfe
,
thou
hast
not
the
spirit
of
God
,
and
if
thou
haue
not
his
spirit
thou
art
none
of
his
and
if
thou
bee
not
his
childe
,
thou
hast
noe
right
nor
title
to
his
heauenlie
inheritance
,
for
onely
as
wee
are
sonnes
and
daughters
of
God
in
Christ
Iesus
,
haue
wee
right
to
the
rewarde
of
euerlasting
inheritance
.
The
second
amplification
of
the
argument
is
in
the
last
wordes
(
for
yee
serue
the
Lorde
Christ
)
this
is
a
reason
why
seruants
are
to
looke
for
the
reward
of
inheritance
,
because
that
in
seruing
their
Masters
,
they
doe
serue
the
Lorde
,
yea
,
hee
takes
their
seruice
as
done
to
himselfe
.
Heere
is
then
comfort
and
assurance
to
all
true
beleeuing
seruants
dooing
their
duetie
to
their
Masters
Comfort
for
true
beleeuing
seruants
doing
their
duty
to
their
masters
.
that
they
shall
receiue
the
rewarde
of
inheritance
at
the
handes
of
the
Lord
for
they
serue
him
,
and
it
is
iust
and
equall
,
that
hee
to
whom
the
seruice
is
performed
,
should
pay
them
their
wages
,
and
this
the
Lord
will
neuer
deny
,
his
word
is
past
from
him
,
his
promise
is
out
,
and
therefore
doubt
not
of
it
,
if
thou
beleeue
in
Christ
,
and
doe
thy
dutie
to
thy
Master
,
the
Lord
will
certainly
returne
thy
good
seruice
into
thy
bosome
,
with
his
blessing
in
this
life
,
and
will
also
giue
thee
the
reward
of
eternall
inheritance
in
the
life
to
come
,
thinke
on
it
to
thy
comfort
.
VER
.
25.
But
hee
that
doth
wrong
shall
receiue
for
the
wrong
that
hee
hath
done
,
and
there
is
no
respect
of
persons
.
In
this
Verse
,
the
Apostle
brings
a
second
argument
to
strengthen
and
enforce
his
exhortation
touching
the
dutie
of
Seruants
,
and
hee
doth
hearten
and
encourage
them
to
doe
their
dutie
,
and
to
goe
on
in
the
doing
of
it
,
by
an
argument
of
comfort
against
the
iniuries
and
wrongs
done
to
them
,
form
a
generall
sentence
;
That
wrongs
done
shall
one
day
bee
redressed
,
and
that
the
wrong
doer
shall
receiue
for
the
wrong
hee
hath
done
;
the
LORD
will
one
day
repay
it
with
deserued
punishment
.
In
which
argument
hee
preuents
a
secret
obiection
.
For
happily
Seruants
(
especially
in
the
daies
of
the
Apostle
,
when
they
were
bought
,
and
sould
,
and
hardlie
vsed
)
might
say
vnto
him
;
you
tell
vs
that
we
beleeuing
in
Chirst
and
doing
our
duty
to
our
Masters
,
there
is
a
rich
reward
abiding
for
vs
,
and
that
of
the
Lord
wee
shall
receiue
the
reward
of
inheritance
.
But
alas
our
present
condition
is
intollerable
,
wee
are
hardly
intreated
,
and
we
sustaine
great
wrong
and
iniurie
,
this
the
Apostle
meets
withall
in
this
argument
,
and
tels
them
to
their
comfort
,
that
one
day
their
wrongs
shall
be
righted
,
and
there
will
come
a
time
when
the
Lord
will
punish
the
wrong
doer
,
and
giue
him
his
iust
desert
.
And
this
argument
is
further
amplified
by
the
property
of
the
Lord
in
giuing
iudgement
(
namely
)
this
,
that
he
is
a
righteous
and
impartiall
iudge
,
not
respecting
any
mans
person
;
in
the
last
words
,
and
there
is
no
respect
of
persons
.
And
so
the
summe
and
substance
of
this
verse
is
a
generall
ground
of
comfort
to
all
that
are
oppressed
,
and
suffer
wrong
,
heere
particularly
applied
to
seruants
,
suffering
wrong
at
the
hands
of
their
Masters
,
that
one
day
the
Lord
will
take
their
cause
into
his
hand
,
and
giue
the
wrong
doer
his
iust
deserued
punishment
,
and
that
without
partiallitie
.
Come
we
to
the
words
as
they
are
laid
downe
by
the
Apostle
.
And
first
of
the
argument
.
Interpretation
.
(
But
he
that
doth
wrong
shall
receiue
for
the
wrong
that
hee
hath
done
)
That
is
,
hee
that
deales
vniustly
with
another
(
for
the
word
properlie
signifieth
)
He
that
doth
hurt
,
or
harme
another
,
or
others
;
and
the
Apostle
puts
these
two
together
,
1
Cor
.
6.8
.
Yee
your selues
doe
wrong
,
and
doe
harme
,
and
that
to
your
brethren
;
and
so
the
meaning
is
,
he
that
doth
hurt
,
or
harme
another
,
or
others
,
in
person
,
goods
,
or
good
name
:
(
shall
receiue
)
meaning
from
the
Lord
,
or
from
the
hand
of
the
Lord
.
(
For
the
worng
that
he
hath
done
)
the
words
are
(
the
wrong
hee
hath
done
)
it
is
a
Metonimicall
speech
,
putting
downe
the
efficient
cause
for
the
effect
,
the
meaning
is
,
iust
punishment
for
the
wrong
done
.
Thus
then
briefely
conceiue
wee
these
words
,
as
if
the
Apostle
had
said
.
But
he
that
doth
hurt
or
harme
another
in
person
goods
,
or
good
name
,
shall
receiue
from
the
hand
of
the
Lord
,
iust
punishment
for
the
same
.
Now
heere
in
the
first
place
marke
wee
the
argument
the
Apostle
vseth
,
hauing
in
the
verse
before
encouraged
true
beleeuing
seruants
to
doe
their
dutie
to
their
masters
by
an
argument
from
the
rich
reward
they
shall
receiue
:
heere
he
addes
further
encouragement
and
comfort
vnto
them
by
an
argument
from
the
punishment
of
such
as
wrong
them
,
that
such
as
wrong
them
shall
receiue
from
the
Lord
iust
punishment
.
In
the
first
place
hee
comforts
them
from
the
rich
grace
and
mercie
of
the
Lord
in
rewarding
their
welldoing
.
In
the
second
,
from
his
iustice
in
punishing
wrong-doers
.
Heere
then
note
we
.
That
to
true
beleeuing
Seruants
,
and
indeed
,
to
all
true
beleeuers
,
doing
their
duties
in
their
places
and
callings
,
Both
Gods
mercy
and
iustice
are
comfortable
to
true
beleeuers
doing
their
duties
in
their
places
and
callings
.
both
Gods
mercie
and
also
his
iustice
are
comfortable
;
It
is
a
comfort
to
Gods
children
keeping
faith
,
and
a
good
conscience
,
to
consider
,
that
the
Lord
is
both
a
gracious
,
a
free
,
and
a
liberall
rewarder
of
well-doers
,
and
that
hee
is
also
a
iust
auenger
and
punisher
of
wrong-doers
;
Gods
children
many
times
finde
sweetnesse
in
the
consideration
of
the
iustice
of
God
,
I
say
,
many
times
,
not
alwaies
,
yea
in
the
remembrance
of
his
wrath
,
and
iudgements
against
euill
doers
.
Dauid
speakes
plainely
to
this
purpose
,
Psalm
.
119.52
.
I
remember
thy
iudgements
of
olde
,
O
Lord
,
and
haue
beene
comforted
:
Hee
was
staid
vp
and
comforted
in
time
of
his
oppression
and
trouble
,
by
considering
the
Lords
iustice
manifested
in
executing
iudgement
against
the
wicked
;
and
thus
it
is
with
all
Gods
children
,
they
with
comforte
many
times
consider
and
remember
the
iustice
of
God
and
his
wrath
and
iudgement
on
euill
doers
,
and
the
reason
is
this
.
Thereby
they
know
and
are
assured
that
the
Lord
will
not
suffer
the
rod
of
the
wicked
to
rest
on
them
,
and
that
as
the
Apostle
saith
,
2.
Thes
.
1.6
.
it
is
a
righteous
thing
with
God
,
it
stands
with
his
iustice
to
recompence
tribulation
to
them
that
trouble
his
children
,
and
to
them
that
are
troubled
,
rest
and
refreshing
.
Heere
is
then
a
manifest
difference
betweene
the
children
of
God
,
and
the
wicked
,
there
is
nothing
in
God
but
it
is
comfortable
to
his
children
;
euen
the
consideration
of
his
iustice
and
that
he
is
a
punisher
of
euill
doers
is
many
times
full
of
sweetnes
to
them
,
but
on
the
contrary
the
wicked
cannot
abide
at
any
time
to
thinke
on
Gods
iustice
Difference
betweene
Gods
children
and
the
wicked
when
they
thinke
vpon
Gods
iustice
.
and
that
he
is
a
iust
iudge
,
and
punisher
of
euill
doers
;
no
,
no
,
they
put
the
iustice
and
iudgements
of
God
as
far
out
of
their
mindes
as
possibly
they
can
,
and
they
frame
to
themselues
a
God
all
of
mercy
,
and
indeede
an
idoll
God
;
and
heereby
trie
thy selfe
,
if
thou
finde
that
it
is
euen
dreadfull
to
thee
to
thinke
of
Gods
iustice
and
wrath
,
and
that
he
is
a
punisher
of
euill
doers
,
and
thou
dost
labour
to
stifle
all
thought
and
consideration
of
that
,
and
thou
art
euer
harping
on
his
mercy
,
and
dost
frame
to
thy selfe
a
God
all
of
mercy
,
and
couldest
wish
that
God
were
made
all
of
mercy
,
it
is
a
foule
argument
thy
heart
is
not
right
within
thee
,
and
therefore
remember
and
thinke
on
this
,
that
Gods
children
many
times
find
comfort
euen
in
the
consideration
of
the
iustice
of
God
,
and
that
hee
is
a
iust
punisher
of
euill
doers
,
&
neuer
rest
till
thou
also
,
at
sometime
or
other
find
comfort
therein
,
yea
that
thou
canst
with
comfort
thinke
on
the
iust
iudgement
that
shall
bee
giuen
by
the
iudge
of
all
the
world
at
his
comming
,
and
canst
euen
wish
and
pray
for
that
day
,
and
with
comfort
cry
out
,
as
it
is
Reuelat
.
22.20
.
come
Lord
Iesus
,
come
quicklie
.
Consider
wee
in
the
next
place
the
matter
of
the
Apostles
argument
,
hee
saith
,
Hee
that
doth
wrong
shall
receiue
for
the
wrong
that
he
hath
done
at
the
hand
of
God
,
iust
punishment
.
Heere
then
we
see
it
plainely
laid
before
vs.
That
the
Lord
will
certainely
punish
wrong
doers
,
The
Lord
wil
certainely
punish
wrong-doers
.
such
as
wrong
their
brethren
,
and
any
way
oppresse
them
,
shall
not
escape
the
punishing
hand
of
GOD
,
the
LORD
will
not
suffer
them
that
wrong
their
brethren
(
except
they
repent
)
to
goe
vnpunished
,
but
they
shall
certainely
receiue
iust
punishment
from
his
hand
.
Wee
finde
Deuter
.
32.35
.
the
Lord
saith
,
vengeance
,
and
recompence
of
wrong
from
him
,
is
so
certaine
,
as
it
is
laid
vp
in
store
with
him
and
sealed
vp
among
his
treasures
,
Prouerb
.
22.22.23
.
saith
Salomon
,
Rob
not
the
poore
because
he
is
poore
,
neither
oppresse
the
afflicted
in
iudgement
.
For
the
Lord
will
defend
their
cause
,
and
spoile
the
soule
of
those
that
spoile
them
.
Pro
.
23.10
.
Remoue
not
the
auncient
bounds
,
and
enter
not
into
the
f●eld
of
the
Fatherlesse
.
Vers
.
11.
For
he
that
redeemed
them
is
mighty
:
he
will
defend
their
cause
against
thee
.
1
Thessal
.
4.6
.
The
Apostle
exhorts
,
that
no
man
oppresse
,
or
defraude
his
brother
in
any
matter
,
and
he
giues
this
reason
,
for
the
Lord
is
the
auenger
of
all
such
things
.
And
indeed
,
the
reason
and
ground
of
this
is
,
the
truth
and
mercy
of
God
,
the
Lord
is
as
iust
,
and
as
true
in
his
threatnings
,
as
in
his
promises
,
and
no
lesse
righteous
in
recompencing
vengeance
to
euill
doers
,
then
in
his
free
and
liberall
rewarding
of
well-doers
.
Let
this
then
strike
a
terror
into
the
hearts
of
all
wrong
doers
,
Terror
to
all
wrong-doers
.
euen
into
the
hearts
of
all
that
any
way
wrong
their
brethren
,
of
which
sort
there
bee
many
in
the
world
.
Doe
not
many
of
our
hearts
tell
vs
we
are
guilty
of
doing
wrong
to
our
brethren
?
No
doubt
the
conscience
of
most
men
can
tell
them
,
they
haue
done
wrong
to
their
brethren
,
on
way
or
other
,
either
in
their
persons
by
hard
vsage
,
or
in
their
goods
by
violence
,
or
fraud
,
or
in
their
good
names
,
by
backbiting
,
and
slandering
,
and
the
like
,
and
it
may
bee
more
waies
then
one
;
well
,
consider
thou
,
that
for
the
wrong
thou
hast
done
,
or
dost
,
to
thy
brethren
,
there
is
punishment
and
vengeance
laide
vp
in
the
hands
of
the
Lord
for
thee
,
and
it
is
laid
vp
in
a
sure
hand
,
euen
in
the
hand
of
him
,
who
will
be
sure
to
finde
thee
out
,
and
vnlesse
thou
in
time
doe
truely
humble
thy selfe
,
and
repent
,
will
bee
sure
to
poure
it
downe
vpon
thee
,
and
thou
shalt
not
escape
it
;
and
thinke
not
,
because
(
happily
)
thou
art
a
man
of
place
,
and
power
,
and
thy
poore
vnderling
oppressed
and
wronged
by
thee
,
dare
not
complaine
,
or
open
his
mouth
to
men
against
thee
,
therefore
thy
ease
is
good
enough
:
no
,
no
,
howsoeuer
the
poore
worme
troden
vpon
,
dare
not
open
his
mouth
,
yet
the
sinne
it selfe
opens
a
wide
mouth
against
thee
,
it
cries
loud
,
and
makes
a
loude
crie
in
the
eare
of
the
Lord
,
Isai
.
5.7
.
I
looked
for
iudgement
,
but
behold
oppression
,
for
righteousnesse
,
and
behold
a
crying
.
Oppression
and
wrong-doing
is
a
crying
sinne
,
and
it
will
neuer
rest
till
it
bring
downe
iudgements
,
sometimes
it
brings
downe
visible
iudgements
in
this
life
,
though
not
alwaies
,
2
Pet
.
2
9.
The
Lord
reserues
the
vniust
vnto
the
day
of
iudgement
to
be
punished
;
Yea
,
though
the
Lord
regard
not
the
persons
,
or
praiers
of
wicked
men
oppressed
,
and
iniuriously
dealt
withall
,
yet
hee
many
times
,
regards
their
cause
,
and
hee
heares
their
oppression
and
wrong
crying
to
him
,
and
will
punish
the
wrong-doer
.
Yea
,
know
wee
yet
further
,
that
though
wrong
done
by
thee
,
be
forgiuen
by
the
partie
,
and
hee
praies
for
thee
as
Stephen
did
,
Act.
7
60.
Lord
lay
not
this
sinne
to
their
charge
,
yet
till
thou
thy selfe
bee
truely
humbled
and
repent
of
thy
sinne
,
thou
standest
liable
to
punishment
,
the
Lords
iustice
will
not
suffer
wrong
to
escape
vnreuenged
:
thinke
on
this
thou
that
art
guilty
of
wrong
doing
heeretofore
,
and
let
euery
one
of
vs
euer
heereafter
take
heede
of
so
foule
a
sinne
.
Againe
,
is
it
so
that
the
Lord
will
punish
wrong
doers
,
and
not
suffer
them
to
escape
his
punishing
hand
,
heere
is
then
a
sweet
comfort
for
such
as
are
wronged
any
way
,
and
can
haue
no
releefe
nor
remedy
at
the
hands
of
men
,
Comfort
for
such
as
are
wronged
and
can
find
no
reliefe
n●r
remedy
at
the
hands
of
men
they
must
remember
that
howsoeuer
men
regard
them
not
,
nor
haue
any
care
to
see
their
wrongs
righted
,
yet
the
Lord
that
sees
all
things
,
he
sees
them
,
and
hee
regards
them
,
and
he
will
one
day
reuenge
them
.
Art
thou
a
child
of
God
that
art
wronged
?
Note
.
heere
is
then
double
comfort
for
thee
,
thy
well-doing
shall
receiue
reward
,
and
thy
suffering
wronges
shall
finde
a
reuenge
,
and
therfore
thou
aboue
al
other
,
possesse
thy
soule
in
patience
,
commit
thy
cause
to
him
that
iudgeth
iustly
,
and
take
heed
thou
neuer
goe
about
to
auenge
thy selfe
,
it
is
the
Apostles
exhortation
,
Rom.
12.19
.
Dearely
beloued
,
auenge
not
your selues
,
but
giue
place
vnto
wrath
:
for
it
is
written
,
vengeance
is
mine
I
will
repay
,
saith
the
Lord
:
and
it
is
built
on
this
very
ground
,
Vengeance
is
mine
,
and
I
will
repay
,
if
thou
seeke
to
auenge
thy selfe
,
thou
incroachest
on
the
Lords
right
,
and
then
thou
wrongest
thy selfe
,
and
prouokest
the
Lord
to
displeasure
against
thy selfe
.
May
I
not
seeke
remedy
and
redresse
of
my
wrongs
at
the
handes
of
the
Magistrate
,
and
at
the
hands
of
such
as
are
set
in
place
to
right
wrongs
?
Yes
:
(
doubtlesse
)
thou
maiest
for
great
wronges
,
such
as
endanger
thy
life
,
or
state
,
thou
maiest
seeke
redresse
at
the
hands
of
the
Magistrate
;
but
yet
in
seeking
lawfull
remedy
,
remember
still
thou
carry
a
meeke
minde
,
be
farre
from
all
desire
of
reuenge
,
and
if
thou
finde
no
redresse
at
the
hand
of
the
Magistrate
,
but
thou
art
further
wronged
and
oppressed
to
the
losse
of
goods
,
yea
of
life
it selfe
,
yet
still
commit
thy
cause
to
the
Lord
,
and
the
reuenge
of
it
to
him
,
and
hee
(
doubtlesse
)
will
giue
the
wrong-doer
(
if
hee
continue
in
his
sinne
)
his
iust
deserued
punishment
,
bee
he
neuer
so
great
,
or
mighty
,
a
sweete
comfort
for
all
poore
wormes
oppressed
by
the
mightie
men
of
the
world
.
Art
thou
a
seruant
(
for
to
thee
did
the
Apostle
chieflie
intend
this
comfort
)
and
art
thou
wronged
by
an
heard
dealing
master
?
Remember
thou
,
God
sees
thy
wrong
,
and
he
will
one
day
auenge
thy
wrong
,
if
thou
commit
it
to
him
in
godly
patience
,
indeed
if
thou
take
on
thee
to
auenge
thy
wrong
thy selfe
,
thou
dost
then
loose
the
benefit
of
Gods
regard
,
and
thou
shalt
surely
taste
of
his
rod
for
so
offending
.
But
if
thou
in
patience
possesse
thy
soule
,
and
commend
thy
cause
to
him
,
certainely
the
Lord
will
one
day
set
thee
at
liberty
,
auenge
thy
cause
,
and
render
vengeance
into
the
bosome
of
those
that
wrong
thee
.
Come
wee
to
the
amplification
of
the
Apostles
argument
in
the
last
word
of
the
verse
,
(
And
there
is
no
respect
of
persons
.
)
Wherein
hee
sets
downe
the
propertie
of
the
Lord
in
giuing
iudgement
,
that
hee
is
a
iust
and
most
impartiall
iudge
,
and
that
with
the
Lord
there
is
no
respect
of
persons
,
for
so
the
sentence
is
to
bee
supplied
,
as
wee
haue
it
expressely
set
downe
,
Rom.
2.11
.
Ephes
.
6.9
.
and
in
many
other
places
.
Interpretation
.
(
And
there
is
no
respect
of
persons
.
)
The
words
properlie
signifie
no
respect
of
face
,
or
of
outward
appearance
,
for
the
originall
word
(
{αβγδ}
)
signifies
the
face
,
or
outward
shew
,
we
finde
it
so
rendred
,
2
Cor
.
5.12
.
Which
reioice
in
the
face
and
not
in
the
heart
;
and
so
by
the
word
(
person
)
we
are
to
vnderstand
the
outward
quality
,
or
the
outward
state
,
and
condition
of
man
,
euen
that
in
man
which
is
conspicuous
,
and
to
bee
discerned
by
others
,
which
doth
commonly
make
him
more
,
or
lesse
esteemed
amongst
men
as
country
,
sexe
,
state
of
life
,
as
that
he
is
a
Father
,
a
Master
,
a
Seruant
,
&c.
riches
,
pouertie
,
wisdome
,
learning
&c.
and
not
to
respect
the
person
in
iudgement
,
is
not
to
bee
mooued
,
or
carried
thorow
any
partiall
affection
towardes
any
,
or
from
anie
,
in
regard
of
his
outward
quality
and
condition
,
either
to
spare
anie
,
because
of
his
dignity
and
preserment
aboue
others
in
the
world
,
or
to
pitty
another
because
of
his
inferioritie
and
low
estate
amongst
men
,
but
to
giue
iust
iudgement
according
to
the
cause
and
workes
of
euery
one
:
thus
then
conceiue
we
the
meaning
of
these
words
,
as
if
the
Apostle
had
spoken
more
largely
thus
.
And
in
giuing
of
iudgement
there
is
no
regard
with
the
Lord
of
the
outward
quality
or
state
of
any
man
,
hee
will
not
spare
any
in
respect
of
his
outward
dignitie
and
state
in
the
world
,
neither
will
hee
pitty
any
in
regard
of
his
meane
quality
and
condition
amongst
men
,
but
hee
will
iudge
euerie
one
,
high
or
low
,
rich
or
poore
,
vprightly
according
to
his
workes
..
First
,
heere
wee
see
plainely
layd
before
vs
,
the
absolute
righteousnesse
of
the
Lord
in
giuing
iudgement
,
that
hee
will
giue
iust
iudgement
to
euery
one
,
not
regarding
the
outward
appearance
or
condition
of
the
person
whatsoeuer
,
to
peruert
iudgement
.
And
hence
it
is
,
that
the
Apostle
cals
the
last
iudgement
,
the
declaration
of
the
iust
iudgement
of
God
,
God
will
giue
iust
iudgment
to
euery
one
,
not
regarding
the
outward
condition
of
the
person
.
Rom.
2.5
.
and
then
hee
goes
on
further
to
shew
the
iustice
of
God
in
giuing
iudgement
,
that
hee
will
reward
euerie
man
according
to
his
workes
(
that
is
)
to
them
which
by
continuance
in
well
doing
,
seeke
glory
,
and
honour
,
and
immortallitie
,
eternall
life
,
&c.
and
hee
giues
this
selfe
same
reason
of
it
,
vers
.
11.
for
there
is
no
respect
of
persons
with
God
,
and
this
vprightnesse
in
giuing
iudgement
Without
partiallitie
,
is
signified
by
the
white
Throne
,
spoken
of
Reuel
.
20.11
.
For
the
white
coulour
in
scripture
,
is
vsed
to
represent
purity
,
and
glorie
:
and
in
that
place
,
it
signifies
,
that
the
Iudge
,
shall
giue
most
just
,
and
vncorrupt
judgement
,
and
free
from
all
spotte
of
partiallitie
.
And
the
reason
of
this
is
manifest
(
namely
)
this
,
the
most
holy
,
and
glorious
majestie
of
God
,
is
free
from
all
sinister
,
and
corrupt
affection
.
Hee
is
most
just
and
pure
,
yea
,
justice
&
puritie
it selfe
:
and
those
things
which
often
times
,
carry
earthly
Iudges
awry
,
&
cause
them
to
swarue
in
judgement
,
and
to
respect
persons
,
are
not
found
in
the
Lord
:
earthly
Iudges
many
times
respect
persons
,
and
are
partiall
,
for
feare
of
the
mightie
,
or
for
loue
of
friends
,
or
hatred
of
enimies
,
or
the
like
.
Nowe
these
corrupt
affections
,
are
not
in
the
Lorde
,
and
therefore
hee
will
certainely
,
giue
just
judgement
,
not
sparinge
or
pittying
any
,
in
respect
of
outwarde
quallitie
,
or
condition
.
Iob
.
34.19
.
Hee
accepteth
not
the
persons
of
Princes
,
and
regardeth
not
the
rich
,
more
then
the
poore
:
for
they
bee
all
the
worke
of
his
hands
.
But
against
this
,
happily
,
some
may
object
,
and
say
.
Wee
reade
Matthewe
11.22
.
our
Sauiour
saith
,
it
shal
be
easier
for
Tyrus
and
Sydon
,
at
the
day
of
judgement
,
then
for
them
of
Corazin
and
Bethsaida
.
And
againe
,
for
the
land
of
Sodome
,
then
for
Capernaum
,
at
the
day
of
judgment
:
vers
.
24.
and
hee
giues
this
reason
of
it
.
Because
many
greate
workes
were
done
,
in
those
places
:
their
outward
condition
was
better
,
in
regarde
of
their
outwarde
meanes
of
repentance
.
Capernaum
,
was
lift
vp
to
heauen
,
in
regarde
of
the
preaching
of
Christ
,
and
his
workinge
of
miracles
there
.
And
againe
,
Luke
.
12.47.48
.
hee
saith
,
the
seruant
that
knewe
his
Masters
will
,
and
prepared
not
himselfe
,
neither
did
according
to
his
will
,
shallbe
beaten
with
many
stripes
:
but
he
that
knewe
it
not
,
and
yet
did
committe
thinges
worthie
of
stripes
,
shallbee
beaten
with
few
stripes
.
Where
wee
see
(
may
some
say
)
iudgement
shall
be
giuen
according
as
men
doing
things
worthie
stripes
are
quallified
,
either
with
knowledge
or
ignorance
,
and
therefore
it
may
seeme
,
that
the
Lord
at
the
day
of
iudgement
will
respect
persons
,
and
regard
the
outward
quality
and
condition
of
men
.
For
answer
to
this
,
wee
must
know
that
indeede
some
qualities
or
outward
conditions
doe
aggrauate
or
lessen
sinne
,
and
doe
make
it
greater
or
lesse
,
as
(
no
doubt
)
the
Ministers
sinne
is
greater
in
respect
of
his
calling
,
thou
that
teachest
another
,
teachest
thou
not
thy selfe
?
thou
that
preachest
a
man
should
not
steale
,
doest
thou
steale
,
Rom.
2.21
.
the
Magistrates
sinne
is
greater
in
regard
of
his
place
and
authority
,
hee
hauing
charge
of
the
Law
,
and
being
keeper
of
both
the
tables
of
Gods
Law
,
thorow
breaking
the
Law
,
doth
more
in
that
respect
dishonour
God
,
and
the
priuate
mans
sinne
is
distended
and
made
greater
,
by
the
common
good
meanes
,
and
personall
good
gifts
God
hath
vouchsafed
him
,
and
iudgement
,
and
punishment
without
repentance
is
like
to
bee
answerable
,
the
Lord
will
giue
iudgement
and
punishment
according
to
the
sinne
,
and
reward
a
greater
or
lesser
degree
of
punishment
,
as
the
sinne
is
greater
or
lesse
,
in
respect
of
the
quality
and
condition
of
the
impenitent
sinner
.
But
what
then
,
is
the
Lord
an
accepter
of
persons
in
iudgement
?
nothing
lesse
,
for
to
accept
persons
in
iudgement
,
is
thorow
a
corrupt
and
partiall
affection
,
in
respect
of
the
person
,
to
peruert
iudgement
,
and
to
giue
wrong
and
vniust
iudgement
.
Now
the
LORD
is
farre
from
this
,
What
it
is
to
accept
persons
in
iudgement
.
in
giuing
and
awarding
greater
or
lesse
punishment
,
as
the
sinne
is
greater
or
lesse
,
not
onely
in
the
kinde
or
nature
of
the
sinne
it selfe
,
but
in
regarde
of
the
qualitie
or
condition
of
the
sinner
.
Therein
the
Lord
deales
most
iustly
,
and
is
farre
from
all
touch
of
partiality
,
hee
is
not
mooued
by
the
quality
or
condition
of
the
person
to
spare
or
pittie
any
vniustly
,
but
hee
will
giue
iust
and
proportionable
iudgement
and
punishment
to
euerie
one
,
liuing
and
dying
in
sinne
,
according
as
his
sinne
shall
bee
,
euen
greater
or
lesse
,
and
yet
euer
iust
in
regard
of
his
qualitie
and
condition
,
and
so
it
still
remaines
a
truth
,
that
the
Lord
will
giue
iust
iudgement
to
euery
one
,
and
not
accept
any
mans
person
in
regard
of
his
outward
quality
and
condition
to
peruert
iudgement
.
Let
this
then
in
the
first
place
teach
euery
one
of
vs
to
take
heede
how
wee
rest
on
any
outward
quality
or
condition
,
as
able
to
stand
vs
in
steade
,
in
the
great
daie
of
Gods
iudgement
,
We
must
take
heed
we
rest
not
vpon
any
outward
condition
,
as
able
to
stand
vs
in
stead
in
the
day
of
iudgement
.
yea
,
or
as
a
meanes
to
mooue
the
LORD
to
spare
vs
,
or
to
pitty
vs
,
and
not
to
award
iust
sentence
and
iudgement
against
vs
for
our
sinnes
.
Is
there
any
so
vnwise
,
as
to
thinke
that
his
outwarde
state
and
condition
in
the
world
,
shall
doe
him
any
good
when
hee
comes
to
stand
before
the
the
tribunall
and
iudgement
seat
of
the
Lord
?
I
make
no
question
but
euen
all
that
bee
of
any
yeeres
and
discretion
,
hauing
liued
in
the
bosome
of
the
Church
,
and
a
long
time
vnder
the
meanes
of
knoweledge
,
are
conuinced
in
conscience
of
this
truth
,
&
will
confesse
it
to
bee
a
truth
,
that
at
the
day
of
iudgement
,
no
outward
state
or
condition
shall
stand
any
man
in
stead
,
to
free
him
from
the
iust
iudgement
of
the
Lord
,
and
that
the
Lord
will
not
then
regard
the
rich
more
then
the
poore
,
nor
the
great
men
and
Prince
,
more
then
the
meanest
Subiect
.
But
yet
I
must
tell
you
there
be
two
sorts
of
people
that
(
notwithstanding
this
confession
)
presume
the
Lord
will
deale
fauorably
with
thē
in
respect
of
outward
things
the
one
sort
are
carnall
professours
,
and
the
other
are
ignorant
persons
,
for
the
first
of
these
,
doe
not
many
persons
think
that
because
they
are
borne
and
brought
vp
in
the
bosome
of
the
Church
,
they
haue
beene
baptized
and
made
partakers
of
the
holy
ordinances
of
God
▪
therefore
the
Lord
will
bee
mercifull
vnto
them
,
and
not
giue
sentence
of
condemnation
against
them
,
they
shall
neuer
come
into
the
iudgement
of
condemnation
,
though
their
hearts
and
liues
abound
with
fowle
sinnes
.
And
againe
:
Doe
not
many
ignorant
persons
thinke
that
the
Lord
will
hold
them
excused
,
and
not
deale
with
them
according
to
their
sinnes
in
respect
of
their
ignorance
?
euen
because
they
are
ignorant
,
therefore
the
Lord
will
hold
them
excused
?
indeede
ignorance
that
is
not
voluntarie
,
shall
excuse
not
altogether
from
sinne
,
but
from
so
great
sinne
,
but
ignorance
wilfull
and
affected
,
such
as
is
the
ignorance
of
them
who
liue
vnder
the
meanes
of
knowledge
,
doth
rather
aggrauate
and
encrease
sinne
,
then
any
thing
mitigate
or
lessen
it
.
And
therefore
deceiue
not
thy selfe
,
and
let
euery
one
take
heede
how
hee
presumes
that
the
Lord
will
bee
fauourable
to
him
,
and
hold
him
excused
,
because
hee
hath
the
outward
calling
of
a
Christian
,
or
because
hee
is
ignorant
,
remember
this
,
that
the
Lord
is
no
accepter
of
persons
,
he
in
giuing
iudgement
will
not
spare
,
nor
pitty
thee
in
respect
of
thy
outward
quality
or
condition
,
no
,
no
,
that
shall
then
stand
thee
in
no
stead
,
vnlesse
it
bee
to
heape
vp
iudgement
vppon
thee
,
and
neuer
rest
thou
,
till
thou
be
sure
that
thou
art
a
liuely
member
of
Iesus
Christ
,
in
him
alone
thou
shalt
bee
accepted
,
and
be
able
to
stand
with
comfort
before
the
Lord
,
Comfort
for
poore
soules
oppressed
by
great
men
in
the
world
.
at
his
comming
to
iudgement
.
Againe
is
it
so
,
that
the
Lorde
at
the
daie
of
iudgement
,
will
giue
iust
iudgement
,
not
accepting
anie
mans
person
whatsoeuer
,
nor
regarding
the
outwa●d
state
of
any
man
,
hee●e
is
then
further
comfort
for
poore
soules
oppressed
by
great
men
in
the
world
,
the
Lord
will
not
onely
one
day
punish
their
oppressours
(
vnlesse
they
repent
for
their
oppression
and
wrong
,
but
he
will
doe
it
without
all
partiality
,
and
without
all
respect
of
persons
,
their
greatnesse
shall
not
stand
them
in
stead
to
beare
off
the
stroake
of
the
Lords
punishing
hand
;
no
,
no
,
they
shall
appeare
before
the
Lord
as
naked
and
voyd
of
all
greatnesse
,
as
the
poorest
man
in
the
world
;
let
all
that
suffer
wrong
and
hard
measure
at
the
hands
of
great
ones
,
think
on
that
to
their
comfort
.
In
that
the
Apostle
saith
,
the
Lord
is
no
accepter
of
persons
in
iudgement
,
this
pointeth
out
the
duetie
of
all
those
that
beare
the
image
of
God
in
any
publike
place
of
authoritie
either
in
Church
or
Common-wealth
,
they
are
to
bee
like
to
the
Lord
in
iudging
without
respect
of
persons
,
Such
as
beare
Gods
image
in
any
place
of
authority
,
are
to
b●
like
the
Lord
in
●udging
without
respect
of
persons
.
as
the
Prophet
saith
,
Isai
.
28.17
.
they
must
laie
iudgement
to
the
rule
,
and
righteousnesse
to
the
ballance
,
they
must
hea●e
causes
indifferently
,
and
determine
them
equally
,
examining
them
(
as
it
were
)
by
line
and
square
(
as
the
Mason
or
Carpenter
doth
his
worke
)
they
must
beware
of
fauouring
the
great
ones
for
their
greatnesse
,
which
is
to
decline
on
the
left
hand
,
and
of
pitying
,
and
in
pittie
fauouring
the
part
of
the
poore
,
and
meaner
sort
,
in
respect
of
their
low
degree
,
and
howsoeuer
that
may
be
thought
a
vertue
,
euen
by
men
wise
and
well
minded
,
yet
that
it
is
a
fault
and
sinne
,
the
text
is
plaine
Exod
.
23.3
,
Leuit.
19.15
.
wee
there
finde
it
expresselie
forbidden
,
to
respect
the
poore
man
in
his
cause
or
question
of
strife
,
and
thus
farre
may
this
concerne
vs
,
wee
are
called
sometimes
to
vmpire
and
iudge
of
matters
of
difference
betweene
parties
,
and
therein
we
must
take
heede
we
be
not
corruptly
carried
with
any
partiall
affection
in
respect
of
the
qualitie
of
any
party
to
iudge
amisse
.
Wee
must
looke
to
the
cause
,
and
lay
aside
all
sinister
respect
of
persons
,
yea
,
euerie
one
of
vs
are
to
be
guided
by
this
rule
in
iudging
of
sinne
,
We
are
to
iudge
of
sinne
without
respect
of
persons
,
and
therein
many
are
faulty
.
it
is
the
fault
of
the
most
to
iudge
that
to
bee
sinne
in
some
,
which
they
deeme
not
so
in
others
;
for
example
,
manie
will
iudge
and
condemn
that
as
couetousnesse
,
or
pride
,
or
garishnesse
,
setting
out
the
lightnesse
and
vanitie
of
their
minde
in
strangers
,
which
they
will
not
so
iudge
and
so
condemne
,
if
it
bee
found
in
their
owne
neare
friendes
,
as
in
wife
,
childe
,
father
,
mother
,
kinsmen
,
and
such
like
,
as
though
diuersity
of
subiect
could
make
the
selfe
same
thing
a
sinne
in
some
,
and
not
in
other
some
,
and
yet
thus
it
is
with
many
in
the
world
;
and
what
is
this
,
but
as
Iames
saith
chap.
2.4
.
to
bee
partiall
in
our selues
and
iudges
of
euill
thoughts
,
that
is
,
iudges
ill
affected
,
carrying
in
vs
,
peruerse
and
crooked
thoughts
,
and
iudging
in
respect
of
persons
;
thou
must
iudge
sinne
to
bee
sinne
,
and
condemne
it
though
it
bee
neuer
so
neerely
resident
and
found
in
thy
dearest
friends
,
and
if
thou
doe
not
so
,
Note
.
surely
thou
hast
neither
a
true
dislike
and
hatred
of
sinne
,
nor
a
true
loue
of
thy
friendes
,
for
a
true
dislike
of
sinne
will
make
thee
dislike
it
wheresoeuer
it
is
found
,
and
hee
loues
his
friend
truely
,
that
hath
learned
to
loue
him
or
her
spiritually
,
and
cannot
abide
sinne
in
the
party
loued
without
some
seasonable
admonition
and
reproofe
.
And
therefore
,
if
wee
would
not
shewe
it
,
that
wee
haue
no
true
dislike
of
sinne
,
euen
because
it
is
sinne
,
and
displeasing
to
God
,
nor
anie
true
loue
of
our
friendes
(
which
wee
woulde
bee
loth
that
anie
shoulde
thinke
of
vs.
)
Let
vs
learne
to
iudge
and
condemne
sinne
in
whomsoeuer
it
is
found
,
without
respect
of
persons
,
yea
,
iudge
and
condemne
a
sinne
to
bee
as
great
a
sinne
in
thy
neerest
friende
,
as
in
anie
other
whosoeuer
,
and
that
will
seale
vppe
sweete
comfort
to
thy
soule
,
that
thou
hast
thee
spiritte
of
God
in
thee
,
transforming
thee
,
into
the
image
of
God
,
&
as
that
thou
art
like
the
Lord
in
this
worlde
,
so
thou
shalt
bee
like
to
the
image
of
his
sonne
Iesus
Christ
,
in
the
world
to
come
.
Amen
.
VERITAS
FILIA
TEMPORIS
THE
FOVRTH
CHAPTER
.
VERSE
I.
Yee
Masters
,
doe
vnto
your
Seruants
that
which
is
iust
and
equall
,
knowing
that
yee
also
haue
a
Master
in
heauen
.
IN
this
first
verse
of
this
Chapter
,
the
Apostle
doth
still
continue
his
exhortation
,
begunne
verse
the
18.
of
the
foregoing
Chapter
,
containing
speciall
dut●es
of
Christians
,
as
they
stand
in
relation
one
to
another
,
in
some
particular
state
and
condition
of
life
,
and
hauing
before
propounded
,
and
vrged
the
dutie
of
Seruants
towards
their
Masters
.
Heere
hee
sets
downe
on
the
other
side
,
the
dutie
of
Masters
towards
their
Seruants
;
and
he
tels
Masters
,
here
be
two
things
required
of
them
towards
their
seruants
;
as
(
namely
)
that
they
doe
to
their
seruants
.
That
which
is
iust
.
And
That
which
is
equall
.
And
these
two
things
,
the
Apostle
doth
vrge
on
Masters
by
way
of
exhortation
,
generally
propounded
in
these
words
(
Yee
Masters
doe
to
your
Seruants
that
which
is
equall
.
)
And
then
hee
strengthens
this
exhortation
,
and
moues
masters
to
the
doing
of
these
two
things
,
by
force
of
argument
,
and
that
taken
from
their
subiection
to
an
higher
Lord
and
Master
.
That
they
are
not
absolute
Masters
,
and
subiect
to
none
,
but
that
they
also
haue
a
Master
aboue
them
,
to
whose
censure
they
are
subiect
,
and
to
whom
they
must
one
day
yeeld
an
account
(
as
of
all
their
doings
)
so
of
their
dealings
with
their
Seruants
.
And
this
argument
the
Apostle
doth
amplifie
.
First
,
by
their
own
knowledge
,
(
or
at
least
,
they
ought
to
know
,
and
consider
it
)
Knowing
(
saith
the
Apostle
)
that
yee
also
haue
a
Master
.
And
then
,
by
setting
downe
what
Master
it
is
they
haue
aboue
them
(
namely
)
not
an
earthly
,
but
an
heauenly
Master
And
so
the
generall
things
before
vs
in
this
Verse
,
are
these
two
.
First
,
a
generall
exhortation
to
Masters
to
doe
to
their
seruants
,
that
which
is
iust
and
equall
.
Secondly
,
a
reason
to
strengthen
that
exhortation
,
and
to
presse
these
duties
on
them
(
namely
)
this
,
because
Masters
know
(
or
at
least
,
ought
to
know
)
that
they
are
not
absolute
Masters
,
and
subiect
to
none
,
but
haue
also
an
heauenly
Lord
and
Master
aboue
them
,
to
whose
censure
they
are
subiect
,
and
to
whom
they
must
one
day
render
an
account
.
Of
these
two
things
in
order
.
Interpretation
.
What
we
are
to
vnderstand
by
Masters
and
Seruants
we
heard
before
in
the
22.
Verse
of
the
foregoing
Chapter
,
(
namely
)
such
as
are
masters
according
to
the
flesh
,
and
such
are
seruants
for
wages
,
terme
of
yeeres
,
or
howsoeuer
.
(
Doe
)
the
word
properly
signifies
,
exhibite
,
or
yeeld
▪
(
that
which
is
iust
)
that
is
,
that
you
are
bound
vnto
,
and
of
right
ought
to
yeeld
vnto
them
,
and
cannot
deny
them
,
vnlesse
you
deale
vniustlie
with
them
;
(
and
equall
)
that
is
,
that
which
is
meet
and
fit
for
you
to
yeeld
to
them
euen
that
which
it
beseemeth
you
to
yeeld
to
them
,
in
regard
of
equity
,
piety
,
and
a
good
conscience
.
Thus
then
conceiue
the
meaning
of
this
exhortation
.
You
that
are
Masters
according
to
the
flesh
,
yeeld
to
your
Seruants
,
that
you
are
bound
vnto
,
and
of
right
ought
to
yeelde
vnto
them
,
vnlesse
you
will
doe
them
wrong
,
and
deale
vniustly
with
them
,
and
that
also
that
becommeth
you
to
yeeld
to
them
,
euen
in
equity
,
piety
,
and
good
conscience
.
Now
,
first
the
duty
of
Masters
towards
their
seruants
The
dutie
of
masters
towards
their
seruants
.
heere
expressed
comes
to
be
further
considered
.
In
handling
of
it
,
I
will
first
lay
foorth
the
particulars
wherein
the
iust
dealing
of
Masters
towards
their
seruants
consisteth
.
First
,
the
particular
things
which
Masters
are
of
right
to
yeeld
to
their
Seruants
.
Secondly
,
the
speciall
things
wherein
stands
their
equall
dealing
with
their
seruants
;
and
what
bee
the
particulars
that
Masters
are
to
yeeld
to
their
Seruants
in
equitie
and
good
conscience
.
Thirdly
,
I
will
shew
the
extent
of
the
dutie
touching
the
persons
,
(
namely
)
who
bee
the
Masters
that
are
to
deale
iustly
and
conscionably
with
their
Seruants
.
And
then
after
some
examination
,
I
will
bring
some
motiues
to
stirre
them
vp
whom
this
dutie
concernes
to
the
practise
of
it
.
First
therefore
,
know
we
,
that
Masters
are
of
right
to
yeeld
to
their
seruants
three
things
,
their
iust
dealing
with
their
Seruants
stands
in
three
things
.
The
iust
dealing
of
masters
with
their
seruants
stands
in
3.
things
.
First
,
in
requiring
of
them
,
not
onely
lawfull
things
,
but
things
proportionable
to
their
power
and
strength
.
For
as
the
Master
must
looke
,
that
none
of
his
seruants
be
idle
,
so
he
must
see
that
none
of
them
bee
oppressed
;
if
either
of
these
things
come
to
passe
,
that
the
Seruant
bee
ouerburdened
,
or
idle
,
it
is
a
fault
in
the
Master
,
and
hee
dealeth
not
iustly
with
his
Seruant
.
Salomon
saith
,
A
righteous
man
,
a
iust
dealing
man
,
regardeth
the
life
of
his
beast
,
Prou.
12.10
.
hee
will
not
load
his
poore
dumbe
beast
,
with
too
heauie
burdens
,
but
hee
regardeth
the
life
and
strength
of
it
:
Much
more
ought
a
master
to
regard
the
life
and
strength
of
his
seruant
,
and
accordingly
to
proportion
out
his
businesse
and
worke
.
Secondly
,
Masters
are
of
right
to
yeeld
to
their
Seruants
prouision
of
meate
,
drinke
,
and
cloathing
,
or
competent
wages
to
prouide
the
same
,
and
that
they
haue
their
meate
,
drinke
,
and
wages
in
due
season
;
for
that
,
the
law
of
God
,
the
law
of
nature
,
and
the
law
of
nations
,
and
custome
among
all
men
;
yea
,
among
the
very
heathen
requires
:
and
it
is
a
iust
thing
,
Seruants
being
men
like
to
their
Masters
in
flesh
and
blood
,
they
must
bee
sustained
by
earthly
things
,
for
their
labours
sake
,
and
therefore
our
Sauior
saith
,
the
workman
is
worthy
of
his
meate
(
that
is
)
of
all
necessaries
for
the
maintenance
of
this
life
.
In
the
description
of
a
good
huswife
wee
reade
,
Mat
.
10.10
.
that
shee
riseth
whiles
it
is
yet
night
,
and
giueth
the
portion
to
her
houshold
,
and
the
ordinarie
to
her
maides
;
though
shee
raise
vp
her
seruants
betimes
to
worke
,
Prou.
31.15
.
yet
shee
is
not
cruell
toward
them
,
but
giues
them
their
foode
in
due
season
.
Shee
feares
not
the
snow
for
her
family
,
for
all
her
family
is
cloathed
with
Scarlet
,
21.
or
with
double
,
&c.
shee
prouides
warme
and
thicke
cloathes
for
her
seruants
that
they
may
be
defended
against
the
extremity
of
cold
.
Thirdly
,
masters
are
of
right
to
yeeld
to
their
seruants
,
iust
censure
and
correction
for
their
faults
,
they
must
not
censure
and
correct
them
without
iust
cause
,
or
excessiuely
,
but
they
must
proportion
out
their
admonitions
,
rebukes
,
and
chastisments
,
according
to
the
offences
of
their
seruants
,
and
to
that
ende
,
they
must
wisely
consider
the
nature
and
qualitie
of
the
offence
,
and
of
light
,
and
small
offences
,
and
little
ouersightes
,
not
to
tak
notice
.
Giue
not
eare
to
all
the
words
that
men
speake
,
Eccles
.
7.23
.
lest
thou
heare
thy
seruant
cursing
thee
.
This
reason
is
giuen
of
it
.
For
often
times
thine
heart
knoweth
that
thou
hast
cursed
others
:
Vers
.
24.
thine
owne
heart
can
tell
thee
,
thou
hast
spoken
as
bad
words
against
thy
betters
,
and
if
the
fault
bee
greater
,
deseruing
admonition
,
or
rebuke
,
or
correction
,
to
measure
it
out
according
to
the
nature
and
qualitie
of
it
;
hee
must
also
consider
,
how
often
,
or
seldome
,
the
Seruant
hath
fallen
into
that
fault
,
and
whether
hee
will
bee
bettered
by
word
onely
,
or
no
,
and
if
hee
finde
,
that
hee
will
not
bee
chastised
with
words
alone
,
Though
hee
vnderstand
,
yet
will
not
answer
,
as
it
is
Prouerb
.
29.19
.
then
to
vse
further
chastisement
.
And
hee
must
euer
take
heede
of
passion
in
time
of
his
censure
,
that
he
neither
rebuke
nor
correct
his
seruant
in
rage
and
passion
,
for
that
will
certainely
carry
him
beyond
iust
measure
,
but
hee
must
doe
it
in
compassion
euen
mourning
in
his
heart
for
the
sinne
of
his
seruant
,
with
desire
to
helpe
him
out
of
it
.
And
these
three
things
spoken
of
are
the
particulars
,
that
Masters
are
of
right
to
yeelde
to
their
Seruants
.
Now
in
the
second
place
,
the
speciall
things
that
Masters
are
to
yeeld
to
their
Seruants
in
equity
and
conscience
,
are
these
three
.
There
be
3.
speciall
things
that
masters
are
to
yeeld
to
Seruants
in
equity
&
conscience
.
That
is
,
First
,
moderate
rest
from
their
labours
,
lawfull
recreation
,
without
which
seruants
cannot
continue
with
any
cheerefulnesse
in
the
duties
of
their
callings
;
and
hence
it
is
often
said
in
the
Lawe
that
thy
seruant
and
handmaide
may
rest
as
well
as
thou
.
Exod
.
23.12
.
Deut
.
5.14
.
Especially
Masters
are
bound
in
equity
and
eonscience
to
giue
their
seruants
liberty
to
sanctifie
the
Sabbath
,
and
to
keep
an
holy
rest
to
the
Lord
on
his
day
,
both
publikely
and
priuately
;
for
they
being
created
and
redeemed
as
well
as
their
masters
,
are
as
highly
endebted
to
the
seruice
and
worship
of
God
as
their
Masters
,
this
is
plainely
expressed
in
the
fourth
Commandement
.
The
second
speciall
thing
that
masters
are
to
yeeld
to
their
Seruants
in
equitie
and
conscience
,
is
a
supply
of
things
needfull
(
according
to
their
ability
)
in
time
of
their
seruants
sicknes
,
when
the
seruant
is
vnder
the
hand
of
God
by
sickenesse
,
the
master
must
prouide
(
as
he
is
able
)
all
good
meanes
that
serue
for
his
health
and
recouery
,
and
that
he
may
haue
good
vsage
in
time
of
his
weakenesse
,
and
not
cast
him
off
at
large
,
as
the
Amalakite
did
the
poore
Aegiptian
,
1.
Sam
.
30.13
.
being
sicke
in
the
field
.
And
the
Master
may
not
defraude
his
seruant
when
he
is
sicke
,
of
things
needfull
,
neither
may
he
abridge
him
of
any
part
of
his
wages
,
for
the
time
of
his
sickenesse
;
because
the
seruant
is
not
then
restrained
from
working
by
his
owne
negligence
,
but
by
the
hand
of
God
,
and
it
may
bee
,
hath
gotten
his
sickenesse
by
his
faithfull
paines
taking
in
his
masters
seruice
;
and
therefore
his
master
in
equitie
is
bound
to
releeue
him
with
things
needefull
,
and
to
giue
him
his
full
wages
agreed
on
betweene
them
at
the
first
.
The
last
speciall
thinge
that
Masters
are
to
yeelde
,
to
their
seruants
in
conscience
,
is
,
according
to
their
power
,
some
further
recompence
,
ouer
and
aboue
their
wages
,
when
they
depart
from
them
,
according
to
the
good
and
long
seruice
they
haue
done
them
.
Deut
.
15.13.14
.
The
Lord
commanded
,
that
when
there
was
a
manumission
,
a
free
sendinge
out
of
seruantes
:
they
should
not
let
them
goe
away
emptie
,
but
that
they
should
giue
them
a
liberall
reward
,
of
that
the
Lord
had
blessed
them
withall
,
by
their
seruice
.
Howsoeuer
,
that
lawe
was
one
of
the
judicialls
belonging
to
the
Iewes
regiment
:
yet
the
equitie
of
it
,
is
perpetuall
,
and
belonges
to
vs
,
and
to
our
posteritie
for
euer
.
And
wee
see
then
what
are
the
speciall
thinges
,
that
Masters
are
to
yeeld
to
their
seruants
,
in
equitie
and
conscience
.
Nowe
,
for
the
third
thing
propounded
(
namely
)
who
bee
the
Masters
,
that
are
to
deale
thus
justlie
,
and
conscionablie
,
with
their
seruants
,
All
masters
are
to
deale
iustly
&
conscionably
with
their
seruants
.
that
is
laide
downe
in
the
first
word
(
Masters
)
The
Apostle
speaking
indefinitely
,
hee
giues
vs
to
vnderstand
,
that
this
dutie
belonges
to
all
Masters
whatsoeuer
,
without
exception
,
of
what
state
,
calling
,
or
condition
soeuer
they
be
:
and
let
not
any
man
thinke
that
his
greatnesse
in
place
and
calling
,
or
his
meane
concondition
can
dispence
,
with
the
neglect
of
any
of
the
forenamed
particulars
.
And
let
all
masters
trie
and
examine
themselues
touching
the
duties
deliuered
,
and
lay
their
practise
to
the
rule
:
and
if
they
so
doe
,
where
is
the
Master
to
be
found
that
can
cleare
himselfe
,
and
can
iustly
say
,
hee
hath
not
failed
in
his
dutie
towards
his
seruants
:
and
to
passe
by
them
that
faile
of
infirmitie
,
Reproofe
of
such
masters
as
faile
in
dutie
towards
their
seruants
.
and
against
their
purpose
,
are
there
not
many
Masters
that
faile
wittingly
and
willingly
?
Are
there
not
some
who
are
so
farre
from
yeelding
that
which
is
iust
and
right
to
their
seruants
,
as
that
many
waies
they
wrong
them
with
hard
and
cruell
seruices
,
with
burdens
too
heauy
,
with
stripes
too
many
,
and
which
is
barbarous
,
and
sauoureth
of
crueltie
,
pinch
them
in
their
foode
?
Doe
they
not
(
as
we
vse
to
say
)
both
backe-beate
them
,
and
belly-beate
them
?
And
are
there
not
some
who
are
euer
finding
fault
with
euerie
trifling
ouersight
?
and
if
the
fault
bee
greater
,
are
there
not
some
who
are
so
farre
from
considering
the
nature
and
qualitie
of
the
offence
,
and
from
griefe
and
compassion
in
correcting
,
as
they
fall
on
their
seruants
in
a
rage
and
violent
passion
,
rate
him
,
and
beate
him
most
vnreasonably
?
And
if
we
looke
to
things
that
are
to
be
yeelded
to
seruants
in
equity
and
conscience
,
how
doe
many
Masters
therein
come
short
of
their
dutie
?
Doe
they
not
denie
their
Seruants
moderate
rest
and
correction
,
vnlesse
on
the
Lords
day
when
they
should
bee
otherwise
exercised
?
Then
they
can
be
content
their
seruants
should
haue
free
libertie
to
recreate
themselues
,
wherein
it
doth
more
harme
to
their
soules
,
then
good
to
their
bodies
.
And
do
not
some
Masters
abridge
their
seruants
of
libertie
to
sanctifie
the
Sabbath
?
yea
,
doe
they
not
of
a
couetous
minde
compell
their
Seruants
,
happily
well
minded
,
euen
against
their
wils
to
breake
the
Sabbath
,
and
to
doe
the
ordinarie
workes
of
their
callings
?
And
is
not
a
vsuall
thing
for
Masters
to
cause
their
seruants
,
almost
euery
Sabbath
to
tarrie
at
home
,
to
dresse
meate
,
and
to
make
readie
their
dinners
,
and
so
indeede
,
they
eate
the
flesh
,
and
drinke
the
bloud
of
their
Seruants
?
And
are
there
not
many
Masters
,
who
are
so
farre
from
recompencing
the
good
seruice
of
their
seruants
with
some
thing
ouer
and
aboue
their
wages
,
as
many
times
they
stay
their
wages
for
their
siknesse
,
or
for
something
they
pretend
,
they
haue
lost
,
or
some
damage
they
receiued
by
them
?
Where
is
almost
a
Master
that
doth
carefully
prouide
things
needefull
for
his
seruants
in
time
of
sickenesse
?
Nay
,
doe
not
many
Masters
murmurre
and
grudge
at
it
,
that
the
poore
sicke
seruant
eats
and
drinkes
,
and
doth
nothing
but
spend
and
burden
the
family
,
and
if
they
can
by
any
meanes
,
they
will
packe
him
out
of
the
house
,
and
if
once
they
get
him
out
,
neuer
after
regard
him
;
these
and
the
like
,
are
the
dealings
of
many
masters
,
and
gouernours
towards
their
seruants
.
Therefore
thou
being
a
Master
trie
thy selfe
by
the
things
now
laid
before
thee
,
Masters
are
to
try
themselues
by
the
things
before
deliuered
.
that
finding
thy selfe
defectiue
and
short
of
that
dutie
thou
oughtest
to
performe
to
thy
seruants
;
bee
humble
for
that
sinne
,
it
is
a
sinne
against
thy
personall
calling
,
and
therefore
a
greeuous
sin
,
and
so
long
as
thou
doest
liue
in
that
sinne
thou
canst
haue
no
true
peace
in
thine
owne
conscience
,
nor
any
assurance
of
Gods
speciall
potection
ouer
thee
.
Therefore
humble
thy selfe
,
and
betimes
repent
of
that
sinne
,
and
now
knowing
thy
duty
,
learne
euer
heereafter
to
make
conscience
of
it
;
and
to
helpe
thee
forward
,
consider
further
these
three
things
.
Three
motiues
to
stirre
vp
masters
to
deale
iustly
&
equally
with
their
seruants
.
First
know
that
if
a
master
deale
vniustly
or
vnequally
with
his
seruants
,
hee
doth
exceedingly
prouoke
the
Lord
to
anger
and
heauie
displeasure
against
him
:
vniust
or
vnequall
dealing
with
seruants
is
a
crying
sinne
,
it
calles
for
vengeance
.
Beholde
the
hire
of
the
labourers
(
who
are
seruants
for
the
time
)
which
haue
reaped
your
fieldes
(
which
is
of
you
kept
backe
by
fraud
)
crieth
,
Iam
.
5.4
.
it
maketh
a
lowd
crie
in
the
eares
of
the
Lord
of
hoasts
.
We
finde
a
fearefull
threatning
denounced
against
this
sinne
.
The
King
Zedekiah
and
the
people
,
had
made
a
couenant
to
proclaime
liberty
,
Iere
.
34.
from
8.
ver
.
to
17.
that
euerie
man
should
let
his
seruant
goe
free
,
and
euery
man
his
hand-maid
,
which
was
an
Ebrue
or
an
Ebruesse
,
and
that
none
should
serue
himselfe
of
them
,
and
they
afterward
repented
,
and
caused
the
seruants
and
the
hand-maids
whom
they
had
let
goe
free
,
to
returne
and
hold
them
in
subiection
as
seruants
and
hand-maids
,
ver
.
11.
Then
followeth
the
threatning
&
a
fearfull
speech
,
vers
17.
ye
haue
not
obeyed
mee
,
in
proclaiming
freedome
euery
man
to
his
brother
and
euery
man
to
his
neighbour
,
behold
I
proclaime
a
liberty
for
you
saith
the
Lord
to
the
sword
,
to
the
pestilence
,
and
to
the
famine
,
and
I
will
make
you
a
terror
to
all
the
kingdomes
of
the
earth
.
An
heauie
sentence
,
and
to
be
thought
on
with
trembling
of
all
that
deale
vniustly
and
vnconscionably
with
their
seruants
,
in
deed
vniust
dealing
with
seruants
is
a
sin
so
displeasing
to
the
Lord
,
as
in
some
case
it
is
not
sufficient
for
a
master
to
be
humbled
for
that
sinne
,
and
to
make
confession
and
acknowledgement
of
it
to
God
,
though
with
salt
teares
,
and
much
griefe
of
heart
,
but
hee
must
also
make
some
satisfaction
to
his
seruant
,
Exodus
21.26.27
.
wee
finde
that
a
Master
for
pulling
out
his
poore
seruants
eye
or
smiting
out
his
tooth
,
must
not
content
himselfe
with
saying
I
am
sorry
for
it
.
Or
being
truely
greeued
for
it
,
but
he
must
giue
his
seruant
his
libertie
and
freedome
for
it
,
Note
.
for
the
rule
is
true
,
wrong
in
deede
must
be
recompenced
indeed
with
some
reall
recompence
,
otherwise
the
Lord
accepts
not
of
any
humiliation
for
it
,
which
is
a
thing
little
thought
on
by
manie
masters
,
who
in
their
rage
,
beat
their
seruants
or
cast
things
at
them
,
euen
what
comes
next
to
hand
,
to
the
wounding
or
laming
of
them
,
and
then
thinke
it
enough
to
say
,
I
am
sorry
,
I
was
too
rash
,
I
wish
,
I
had
not
done
it
,
I
pray
God
forgiue
me
,
or
the
like
,
but
alasse
,
that
is
not
sufficient
,
thou
must
know
the
Lord
accepts
not
thy
confession
and
humiliation
for
that
sinne
,
vnlesse
thou
make
some
satisfaction
to
thy
poore
seruant
,
for
his
hurt
or
maime
receiued
by
thee
.
Therefore
doubtlesse
vniust
dealing
with
seruants
,
is
a
great
and
greeuous
sinne
,
farre
greater
then
some
conceiue
it
.
Againe
,
vniust
dealing
with
seruants
is
a
plaine
euidence
of
the
want
of
Gods
feare
,
Leuit.
25.43
.
Thou
shalt
not
rule
ouer
thy
brother
being
thine
hired
seruant
cruelly
,
but
shalt
feare
thy
God
.
Where
we
see
an
opposition
betweene
hard
and
cruell
vsage
of
seruants
,
and
the
feare
of
God
.
If
the
people
of
God
vnder
the
Law
,
dealt
cruelly
with
their
brethren
being
their
seruants
,
they
shewed
plainely
they
had
no
feare
of
God
in
them
,
and
the
reason
is
giuen
verse
42.
because
they
were
the
Lords
seruants
,
whom
hee
brought
out
of
the
land
of
Aegypt
.
And
is
it
not
a
more
plaine
euidence
of
the
want
of
Gods
feare
,
cruelly
and
vniustly
to
deale
with
seruants
vnder
the
Gospell
brought
and
bought
out
of
spirituall
Aegypt
,
and
the
bondage
of
sinne
and
Satan
by
Christ
,
and
redeemed
with
his
precious
bloud
,
aswell
as
our selues
,
without
question
it
is
.
Last
of
all
,
consider
what
Iob
saith
,
31.13
.
hee
protesteth
he
did
not
contemne
the
iudgement
of
his
seruant
,
and
of
his
maide
,
when
they
did
contend
with
him
,
and
thinke
themselues
ill
entreated
by
him
.
Marke
his
reason
verse
14.15
.
Hee
that
made
mee
in
the
wombe
,
hath
hee
not
made
him
,
and
if
I
should
deale
vniustly
or
cruellie
with
them
;
What
then
shall
I
doe
when
God
standeth
vp
?
and
when
he
shall
visit
me
,
what
shall
I
answer
?
as
if
hee
had
sayd
,
if
I
wrong
my
poore
seruants
,
how
shall
I
stand
before
him
that
is
Lord
and
master
of
vs
both
?
and
how
shall
I
come
to
him
,
and
call
on
him
with
comfort
,
when
his
hand
shall
bee
on
mee
,
and
when
hee
shall
visit
mee
with
anie
affliction
?
a
reason
of
waight
and
to
be
throughly
considered
.
Wee
see
by
this
,
if
a
master
deale
vniustlie
or
cruellie
with
his
seruants
,
hee
shall
bee
at
his
wits
end
,
and
not
know
what
to
doe
,
nor
how
with
anie
comfort
to
looke
vp
to
the
Lord
,
and
call
on
him
when
the
Lord
stands
vp
against
him
,
and
visits
him
with
anie
trouble
,
especially
if
the
Lord
crosse
him
,
by
the
vndutifull
or
vnconscionable
dealing
of
his
seruant
,
as
it
is
iust
with
the
Lord
so
to
doe
,
the
master
hauing
dealt
hardly
with
his
seruant
,
either
pressed
him
with
too
heauie
burdens
,
pinched
him
in
his
food
,
cruellie
corrected
him
,
or
anie
waie
wronged
him
,
it
is
iust
with
the
Lord
that
such
a
master
,
sometimes
suffers
punishment
at
the
hands
of
his
seruant
,
and
is
crossed
by
the
vndutifull
and
vnconscionable
dealing
of
his
seruant
;
yea
,
sometimes
smitten
with
that
seruants
tongue
,
the
seruant
telling
abroad
to
his
shame
and
discredit
his
hard
vsage
,
and
it
may
be
adding
some
thing
to
it
,
as
that
he
hath
not
a
good
meales
meat
in
a
yeere
,
or
the
like
:
When
an
vniust
and
cruell
master
,
is
thus
crossed
and
smitten
,
he
cannot
appeale
to
the
Lord
,
and
haue
recourse
to
him
,
and
pray
to
him
,
that
he
would
release
him
from
that
crosse
;
his
owne
vniust
and
vnconscionable
dealing
with
his
seruant
,
sets
a
barre
betweene
him
and
heauen
,
and
he
cannot
praie
to
the
Lord
with
comfort
.
If
then
thou
that
art
a
Master
,
wouldest
not
exceedingly
prouoke
the
Lord
to
anger
against
thee
,
and
committe
a
crying
sinne
,
a
sinne
calling
for
vengeance
,
and
for
which
the
Lorde
will
not
accept
thy
humilliation
without
some
satisfaction
to
thy
poore
seruant
.
If
thou
wouldst
not
make
it
euident
,
that
thou
hast
no
true
feare
of
God
in
thee
:
if
thou
wouldst
not
set
a
bar
betweene
thee
and
heauen
,
and
not
bee
able
to
pray
to
the
Lorde
,
with
comfort
or
any
assurance
of
release
,
when
the
Lord
doth
visite
thee
with
any
affliction
;
especially
when
thou
art
crossed
by
the
vndutifull
,
and
vnconscionable
dealinge
of
thy
seruant
,
and
smitten
by
the
tongue
of
thy
seruant
,
and
happilie
wronged
by
him
.
Then
in
the
feare
of
God
bee
admonished
to
yeeld
to
euery
one
of
thy
seruantes
,
that
which
is
just
and
equall
:
require
of
them
things
proportionable
to
their
strength
,
giue
them
foode
and
raimente
,
or
competent
wages
,
to
prouide
them
,
and
that
in
due
time
;
haue
care
to
measure
out
to
them
,
just
censure
and
correction
for
their
faultes
;
yeeld
them
moderate
rest
from
their
labours
,
and
lawfull
recreation
,
and
in
time
of
their
sicknesse
prouide
(
as
thou
art
able
)
all
good
meanes
that
serues
for
their
health
and
recouerie
,
and
that
they
haue
good
vsage
in
time
of
their
weakenesse
;
and
giue
them
also
according
to
thy
power
,
some
further
recompence
ouer
and
aboue
their
wages
,
at
their
departure
,
according
to
the
good
and
long
seruice
they
haue
done
thee
;
and
if
thou
make
conscience
of
these
thinges
,
doubtles
the
Lord
will
blesse
thee
in
thy
seruants
,
and
blesse
their
labours
to
thee
.
And
if
thou
bee
crossed
by
the
vndutifull
or
vnconscionable
dealing
of
thy
seruant
,
yet
thou
maist
haue
recourse
to
the
Lord
with
comfort
:
powre
out
thy
complaint
into
his
bosome
,
and
hee
will
heere
thy
prayers
.
One
thing
more
may
be
gathered
from
this
exhortation
of
the
Apostle
,
considered
together
with
some
thinge
goeing
before
.
Wee
are
to
marke
that
the
Apostle
hauing
saide
in
the
chapter
before
,
that
seruantes
truely
beleeuing
in
Christ
,
and
doeing
their
dutie
to
their
Masters
,
as
they
ought
:
in
singlenesse
of
heart
;
they
shall
receiue
of
the
Lord
,
the
reward
of
euerlastinge
inheritance
:
the
LORD
doth
esteeme
them
as
his
sons
and
heires
,
of
his
eternall
kingdome
of
glorie
,
and
will
rewarde
them
as
his
sonnes
and
heires
.
Yet
heere
hee
exhorts
Masters
,
to
deale
justly
with
them
,
and
to
yeeld
vnto
them
,
meate
,
drinke
,
and
thei●
just
wages
:
and
heere
Masters
are
bound
,
and
of
right
,
ought
to
giue
their
seruants
these
things
:
and
seruants
may
lawfully
receiue
,
&
injoy
them
,
and
still
looke
for
the
promised
reward
of
eternal
life
,
the
point
hence
arising
is
this
.
That
right
and
title
to
heauenly
inheritance
,
doth
not
hinder
,
Right
and
title
to
heauenly
inheritance
doth
not
hinder
any
one
from
hauing
part
in
the
outward
good
things
of
this
life
.
nor
bar
any
one
for
hauinge
part
in
the
outwarde
good
thinges
of
this
life
,
that
is
a
child
of
God
,
and
joint
heire
with
Christ
of
the
kingdome
of
heauen
,
may
notwithstanding
,
haue
,
hold
,
injoy
,
and
posses
wordly
things
,
euen
those
thinges
it
pleaseth
the
Lord
to
giue
him
,
in
his
place
and
calling
:
and
yet
certainely
looke
for
the
promised
reward
of
eternall
life
.
It
is
a
fancy
and
dreame
of
the
Papists
,
which
they
thrust
on
their
followers
,
that
to
lacke
propriety
in
worldly
goods
,
and
willfully
to
refuse
the
possession
of
them
,
shall
haue
reward
in
heauen
aboue
other
states
of
life
:
a
true
beleeuing
seruant
doeing
his
dutie
in
his
place
and
calling
,
and
receiuinge
his
wages
from
his
master
,
holding
and
vsing
it
as
he
ought
:
shall
doubtlesse
receiue
of
the
Lord
,
Confutation
of
a
Popish
fancy
.
the
reward
of
euerlastinge
inheritance
,
when
such
proud
Popish
votaries
,
who
willfullie
refuse
to
posses
any
wordly
goods
vpon
conceit
of
greater
perfection
:
and
indeed
refuse
labour
,
and
all
other
good
excersises
and
liue
on
the
sweat
of
other
mens
browes
:
shal
be
shutte
out
of
heauen
,
and
throwne
downe
to
hell
.
Come
we
to
the
second
generall
thing
laid
down
in
this
verse
(
namely
)
the
reason
,
the
Apostle
vseth
to
perswade
all
masters
,
to
yeeld
to
their
seruants
that
which
is
just
and
equall
,
taken
from
their
subiection
to
an
higher
master
,
amplified
by
their
owne
knowledge
of
it
,
or
that
they
ought
to
know
it
,
and
by
setting
downe
what
master
it
is
(
namely
)
not
an
earthly
but
an
heauenly
master
(
knowing
)
the
word
is
the
same
we
had
verse
24
chap.
3.
Interpretation
.
and
so
to
be
expounded
(
knowing
)
that
is
,
certainely
knowing
(
yee
also
)
that
is
,
euen
yee
as
well
as
your
seruants
(
haue
a
master
)
that
is
,
haue
one
aboue
you
,
who
as
a
master
hath
power
and
authority
ouer
you
,
to
call
you
to
an
account
for
things
done
or
left
vndone
,
to
whom
you
must
yeeld
a
reckoning
and
account
,
as
of
all
other
things
,
so
of
your
dealing
with
your
seruants
(
in
Heauen
)
the
meaning
of
that
amplification
is
not
that
they
haue
a
Lord
and
master
in
Heauen
,
locally
circumscribed
as
the
Epicure
thinkes
,
Iob
22.14
.
but
the
meaning
is
a
great
,
mightie
,
and
most
powerfull
Lord
and
Master
,
euen
the
Almighty
Lord
of
Heauen
and
earth
,
who
is
heere
sayd
to
bee
in
heauen
,
because
he
is
most
glorious
and
most
powerfull
,
able
to
punish
offendours
most
seuerely
,
and
as
the
Apostle
sayth
,
Rom.
1.18
.
to
reueale
and
manifest
his
wrath
against
them
from
heauen
,
euen
to
poure
and
to
raine
downe
his
iudgements
on
them
,
as
a
mighty
storme
that
fals
with
violence
from
heauen
on
the
earth
.
Thus
then
conceiue
wee
the
words
,
as
if
the
Apostle
had
sayd
.
Certainely
knowing
that
your selues
as
well
as
your
seruants
haue
one
aboue
you
,
as
a
master
,
that
hath
power
and
authority
ouer
you
,
to
call
you
to
an
account
for
your
dealings
with
your
seruants
,
euen
the
Almighty
Lord
of
Heauen
and
earth
,
who
is
most
glorious
,
mighty
and
powerfull
,
able
to
punish
you
(
if
you
offend
)
most
seuerely
,
and
to
throw
downe
his
iudgements
on
you
,
as
a
mighty
storme
from
heauen
.
We
are
heere
first
to
marke
and
consider
the
argument
of
the
Apostle
:
he
reasons
thus
with
Masters
,
ye
Masters
yeeld
to
your
seruants
that
which
is
iust
and
equall
,
for
you
your selues
are
vnder
another
,
you
haue
one
as
a
master
aboue
you
,
who
hath
power
and
authoritie
to
call
you
to
accompt
for
your
dealings
,
and
to
punish
you
if
you
deale
vniustly
and
vnconscionably
with
your
seruants
,
where
wee
see
the
Apostle
perswades
masters
to
doe
their
duetie
to
their
seruants
by
an
argument
from
their
subiection
to
an
higher
Lord
and
Master
,
who
sits
aboue
them
as
a
Soueraigne
Lord
,
hauing
poure
to
call
them
to
an
account
and
to
punish
them
for
their
neglect
of
dutie
,
or
anie
abuse
of
their
authority
,
and
they
are
to
consider
it
.
Hence
we
may
gather
this
conclusion
.
That
a
speciall
meanes
to
keepe
masters
,
and
indeede
men
in
anie
place
of
eminencie
and
superioritie
in
good
order
,
and
to
make
them
carefull
of
their
dutie
,
If
masters
and
all
superiours
cont●nually
remember
that
they
haue
a
supreame
heauenly
Lord
and
master
aboue
them
,
it
is
a
notable
means
to
make
them
conscionable
and
carefull
in
doing
their
duty
.
Iob
31.21
.
and
to
do
it
as
they
ought
,
is
for
them
to
haue
an
eye
vpward
and
euer
to
looke
,
and
to
fixe
their
eyes
on
a
soueraigne
Lord
that
is
aboue
their
Masters
&
all
superiours
,
men
in
any
place
aboue
others
are
euer
to
carry
in
mind
and
remember
that
they
haue
a
supreame
heauenly
Lord
and
master
aboue
them
,
to
whose
censure
they
are
subiect
,
and
to
whom
they
must
one
daie
render
an
account
of
all
their
dealings
,
&
they
shall
finde
it
will
be
a
notable
meanes
to
worke
in
them
a
conscience
of
their
duty
,
and
to
make
them
euer
carefull
to
do
it
aright
,
we
haue
a
worthy
example
of
this
in
Iob
,
he
cleeres
himselfe
(
being
in
place
aboue
others
)
from
abusing
his
power
&
authority
,
to
the
wrong
of
anie
poore
helplesse
person
vnder
him
,
and
he
wisheth
that
if
he
lift
vp
his
hand
aga●nst
the
fatherlesse
,
that
is
,
vsed
his
power
and
authoritie
against
the
fatherlesse
,
when
he
might
help
him
in
the
gate
that
is
in
the
place
of
iustice
that
his
arme
might
fall
from
his
shoulder
,
22.
and
be
broken
from
the
bone
,
and
marke
his
reason
what
moued
him
to
take
such
heede
of
abusing
his
authority
and
to
abstaine
from
doing
wrong
,
and
dealing
vniustly
with
any
?
surely
this
,
he
had
his
eye
euer
vpward
,
his
eye
,
euen
the
eye
of
his
minde
,
was
euer
on
the
great
and
glorious
Maiesty
of
the
Lord
,
23.
he
knew
and
remembred
that
he
had
a
Lord
aboue
him
,
and
if
he
did
wrong
to
his
inferiours
,
hee
was
subiect
to
his
punishing
hand
,
as
himselfe
saith
verse
23.
for
Gods
punishment
was
fearefull
vnto
mee
,
and
I
could
not
be
deliuered
from
his
highnesse
,
we
read
Gen.
50.19
that
Ioseph
reasoned
thus
,
with
his
brethren
fearing
(
their
father
being
now
dead
)
that
hee
would
haue
payd
them
againe
all
the
euill
which
they
had
done
to
him
,
&
came
vnto
him
,
and
craued
pardon
of
him
,
and
sayd
,
wee
pray
thee
forgiue
the
trespasse
of
the
seruants
of
thy
fathers
God
,
Vers
.
17.
Ioseph
made
them
this
answer
,
Feare
not
,
for
am
not
I
vnder
God
?
as
if
he
had
sayd
,
do
not
think
that
I
will
deale
with
you
as
you
doe
imagine
and
take
on
me
(
now
I
haue
power
)
to
vse
my
power
to
that
end
,
to
requite
the
wrong
you
haue
done
to
me
,
no
,
no
,
my
brethren
,
I
know
I
am
subiect
to
an
higher
power
,
I
am
vnder
God
and
I
haue
mine
eye
on
that
great
and
mightie
Lord
that
is
aboue
me
,
and
therefore
feare
no
such
matter
;
a
plaine
euidence
and
proofe
of
this
point
that
it
is
an
excellent
meanes
to
keepe
masters
and
all
superiours
in
order
,
and
from
dealing
vniustly
and
vnconscionably
with
their
inferiours
,
euen
to
lift
vp
their
eyes
and
to
look
vpward
and
to
remember
that
they
haue
a
supream
Lord
aboue
them
to
whose
censure
they
are
subiect
,
and
to
whom
they
must
one
day
giue
an
account
.
The
reasons
of
this
is
plaine
.
First
,
that
the
looking
vpward
,
and
euer
hauing
an
eye
to
that
great
&
mighty
Lord
that
is
aboue
them
,
wil
work
in
them
a
reuerent
awe
and
feare
of
his
glorious
maiesty
,
and
that
feare
will
temper
and
season
their
courage
,
and
cause
them
to
carrie
in
them
a
conscience
of
dooing
right
,
and
keepe
them
from
dooing
wrong
to
anie
.
And
,
Secondly
,
it
will
worke
in
them
humility
,
an
humble
minde
,
and
humble
carriage
,
and
not
suffer
their
mindes
to
swell
,
nor
to
bee
lift
vp
in
them
aboue
their
brethren
,
Deut
17.20
.
which
the
Lord
would
not
haue
in
the
King
himselfe
;
which
swelling
indeed
is
the
cause
of
scorne
and
contempt
and
of
oppression
and
wrong
.
Heereby
then
wee
may
see
,
whence
it
comes
to
passe
that
many
Masters
,
and
other
superiours
abuse
their
power
and
authority
,
Wh●nce
it
is
that
Masters
and
other
Superiours
abuse
their
power
and
authority
.
and
make
no
conscience
of
dealing
iustlie
and
conscionably
with
their
seruants
and
inferiours
,
they
feare
not
to
wring
them
and
wrong
them
,
and
to
deale
hardly
with
them
in
many
respects
,
heere
is
one
speciall
cause
of
it
,
they
looke
not
vpward
,
they
haue
not
an
eie
and
due
regard
to
that
great
Lord
that
is
aboue
them
.
Would
Masters
and
other
Superiours
if
they
had
an
eie
to
heauen
,
if
they
did
behold
the
high
and
glorious
Maiestie
that
sits
aboue
them
,
with
vengeance
in
his
hand
to
bee
throwne
downe
vpon
them
,
if
they
deale
vniustlie
and
vnconscionably
with
their
Seruants
;
would
they
then
,
as
sometimes
they
doe
,
not
care
to
doe
open
wrong
to
their
Seruants
,
that
all
men
see
,
and
crie
shame
vppon
?
Or
would
they
couertly
and
cunningly
wrong
them
,
happily
vnder
colour
of
law
and
iustice
,
equity
and
conscience
?
As
Iesabel
dealt
with
Naboth
,
1
King
.
21.
Certainely
no
,
if
they
had
any
sparke
of
grace
in
them
,
they
would
not
,
but
many
Masters
and
Superiours
looke
only
downward
,
and
their
eie
is
only
on
the
poore
seruant
,
and
such
as
are
vnder
them
,
and
thence
comes
much
vniust
and
vnconscionable
dealing
towards
them
,
and
that
makes
them
swell
and
lift
vp
themselues
aboue
them
,
and
their
owne
corruption
helped
forward
by
the
Deuill
,
teacheth
them
to
thinke
and
say
with
themselues
.
What
?
Am
not
I
a
man
of
place
and
authoritie
?
am
not
I
in
this
or
that
office
?
Yea
,
to
say
as
it
is
Psalm
.
12
4.
Who
is
Lord
ouer
me
?
Who
shall
checke
and
controle
me
for
my
dealing
with
my
seruant
,
or
my
inferiour
?
Who
hath
any
thing
to
doe
with
it
?
with
many
like
speeches
.
And
therefore
thou
that
art
a
master
,
or
in
any
place
of
superiority
aboue
others
,
Masters
and
other
Superiours
are
to
haue
an
eie
to
that
great
and
glorious
Lord
that
is
aboue
them
.
euer
lift
thou
vp
thine
eie
,
and
looke
vppe
to
that
great
and
glorious
Lord
that
is
aboue
thee
,
and
remember
that
he
hath
power
ouer
thee
,
to
call
thee
to
an
account
,
and
to
censure
thee
,
yea
to
throw
both
bodie
and
soule
into
Hell
for
sinne
,
and
it
will
be
a
notable
curbe
to
thee
,
and
hold
thee
backe
from
vniust
and
vnconscionable
dealing
with
any
that
is
vnder
thy
power
,
and
withall
remember
,
that
in
respect
of
thy
power
and
authority
,
thou
bearest
the
image
of
God
,
and
wilt
thou
blot
and
blemish
that
,
and
abuse
that
to
worke
iniustice
and
to
doe
wrong
?
certainely
that
sinne
cannot
escape
the
sharpe
punishing
hand
of
God
.
Come
we
to
the
amplification
of
the
Apostles
argument
in
the
word
(
Knowing
)
that
is
,
certainely
knowing
,
being
perswaded
of
it
as
a
certaine
truth
,
where
we
see
,
the
Apostle
speaketh
to
Masters
among
the
Colossians
,
as
to
men
certainely
knowing
,
and
nothing
doubting
,
but
that
they
had
a
master
aboue
them
in
heauen
;
the
Apostle
made
no
question
,
but
that
it
was
a
knowne
truth
,
whereof
Masters
among
the
Colossians
were
assured
,
and
fully
perswaded
:
and
he
doth
enlarge
his
argument
,
and
further
presse
this
duty
on
them
from
their
owne
knowledge
of
this
,
that
they
had
a
Master
aboue
them
,
as
if
hee
had
said
.
Yee
Masters
doe
that
which
is
iust
and
equall
to
your
seruants
,
forasmuch
as
you
are
not
ignorant
,
but
you
certainely
know
it
,
that
you
haue
one
aboue
you
as
a
Master
,
that
hath
power
and
authority
ouer
you
,
to
call
you
to
an
account
for
your
dealings
with
your
seruants
.
Hecne
we
gather
thus
much
.
That
certaine
knowledge
of
the
truth
of
that
which
is
brought
in
way
of
argument
to
perswade
to
any
dutie
,
Certaine
knowledge
of
the
truth
of
an
argument
either
of
perswasion
,
or
of
disswasion
,
is
of
great
force
to
preuaile
with
them
in
whom
that
knowledge
is
.
or
to
diswade
from
any
sinne
,
is
of
great
waight
and
force
to
preuaile
with
them
in
whom
that
knowledge
is
;
when
a
man
can
say
to
any
person
or
persons
,
doe
this
,
for
you
know
how
you
are
bound
to
doe
it
,
or
what
will
follow
the
doing
of
it
,
or
auoide
that
,
for
you
know
the
danger
of
it
,
it
giues
great
aduantage
for
the
seating
and
setling
of
that
perswasion
,
or
diswasion
on
the
hearts
of
them
to
whom
it
is
directed
.
Hence
it
is
that
our
Apostle
doth
often
vse
this
kinde
of
enforcement
,
either
to
presse
some
dutie
,
or
to
disswade
from
some
sinne
,
that
they
to
whom
he
writ
knew
this
or
that
,
as
1.
Cor
.
6.
We
haue
example
of
it
in
many
verses
,
as
verse
2.
Doe
not
yee
know
that
the
Saints
shall
iudge
the
World
?
Verse
9.
Know
yee
not
that
the
vnrighteous
shall
not
inherite
the
kingdome
of
God
?
and
in
many
other
verses
of
that
Chapter
.
Ephes
.
5.5
.
He
vseth
the
same
kind
of
amplification
;
For
this
yee
know
that
no
Whooremonger
,
&c.
And
hither
I
might
bring
many
other
places
,
wherein
the
same
enforcement
and
amplification
is
vsed
,
being
indeede
of
great
force
to
settle
an
argument
on
the
hearts
of
them
to
whom
it
is
directed
,
and
the
reason
is
plaine
,
(
namely
)
this
.
The
minde
and
iudgement
beeing
conuinced
of
the
truth
of
an
argument
,
the
will
and
affections
are
more
easily
wrought
on
by
the
same
,
and
more
easily
moued
to
embrace
or
refuse
,
and
consequently
,
the
whole
man
to
practise
or
decline
,
according
to
the
drift
and
purpose
of
it
.
Now
this
serues
to
discouer
the
exceeding
hardnesse
,
The
exceeding
hardnes
and
searednes
of
many
mens
hearts
discouered
.
and
(
as
I
may
say
)
the
searednesse
of
of
the
hearts
of
many
in
the
world
,
who
will
not
be
perswaded
to
that
which
is
good
,
or
disswaded
from
that
which
is
euill
,
though
they
know
that
to
be
most
true
,
yea
,
truth
it selfe
,
that
is
brought
as
an
argument
to
worke
on
them
;
as
let
this
vndeniable
a●gument
be
brought
to
disswade
the
swearer
,
the
drunkard
,
or
any
other
prophane
person
from
his
sinne
;
that
one
day
he
must
appeare
before
Gods
iudgement
seat
and
come
to
iudgement
for
his
sinne
,
and
it
moues
him
nothing
at
all
,
no
,
though
it
be
sharpened
and
driuen
downe
with
this
enforcement
,
that
hee
knowes
it
to
be
true
and
his
owne
conscience
tels
him
so
,
yet
the
edge
of
it
is
many
times
turned
backe
,
and
blunted
on
the
hardnesse
of
his
heart
.
Wilt
thou
say
thou
swearer
,
thou
drunkard
,
or
thou
prophane
person
,
whosoeuer
thou
art
,
that
thou
knowest
not
this
,
or
thou
art
not
perswaded
of
the
truth
of
it
,
that
thou
must
one
day
come
to
iudgement
for
thy
sinne
?
Why
there
is
one
within
thee
,
euen
thine
own
conscience
will
tell
thee
the
contrary
.
Some
knowledge
of
a
iudgement
to
come
is
implanted
in
nature
:
the
very
heathen
in
the
darkenesse
of
nature
had
some
glimmering
light
of
it
,
and
therefore
set
vp
Minos
,
Rhadamanthus
,
and
Aeacus
,
as
iudges
in
Hell
.
And
hence
it
is
,
that
euen
meere
naturall
and
carnall
men
,
though
they
sinne
in
a
corner
,
no
eye
of
man
looking
vpon
them
,
yet
they
tremble
and
are
afraid
,
and
the
word
of
God
is
pregnant
and
plentifull
to
this
purpose
,
and
it
hath
often
sounded
in
our
eares
,
and
therefore
thou
canst
not
plead
ignorance
,
that
thou
knowest
it
not
,
and
yet
wil
not
thy
knowledge
of
the
truth
of
this
argument
(
thou
knowing
it
to
be
true
from
the
light
of
nature
,
and
from
the
word
of
God
)
worke
on
thee
,
and
disswade
thee
from
thy
sinne
?
Oh
then
thou
must
needes
confesse
thou
hast
a
most
hard
and
benummed
heart
,
and
that
is
the
greatest
plague
that
can
befall
any
in
this
life
,
that
is
greater
then
the
ten
plagues
of
Aegipt
,
and
therefore
now
take
notice
of
thy
fearefull
condition
,
and
with
speed
hasten
out
of
it
,
and
take
this
with
thee
,
and
thinke
on
it
,
if
thy
knowledge
of
this
truth
that
there
is
a
Lord
aboue
,
and
a
iudge
of
all
the
world
,
who
will
one
day
bring
thee
to
iudgement
for
thy
sinne
,
doe
not
now
preuaile
with
thee
to
disswade
thee
from
thy
sinne
,
thou
shalt
one
day
finde
and
seele
the
truth
of
it
,
yea
,
thou
shalt
seele
the
waight
of
his
wrath
to
thy
eternall
woe
and
confusion
for
euer
.
The
Apostle
addes
(
in
heauen
)
a
master
in
heauen
(
that
is
)
a
most
glorious
,
mighty
,
and
powerfull
Master
.
Hence
it
is
cleare
.
That
Masters
and
all
Superiours
haue
a
most
mightie
and
powerfull
Lord
and
Master
ouer
them
,
Masters
and
all
Superiours
haue
a
most
mightie
and
powerfull
Lord
and
master
ouer
thē
.
therefore
they
are
to
serue
him
in
feare
,
They
are
to
serue
that
Lord
in
feare
.
and
to
reioice
vnto
him
with
reuerence
,
Psal
.
2.11
.
And
to
feare
the
stroake
of
his
hand
it
must
needes
be
an
heauie
stroake
that
comes
from
the
highest
heauens
.
The
greatest
man
in
the
world
,
can
fetch
his
blow
but
from
his
head
;
his
crowne
,
his
power
and
authority
,
which
is
only
to
kil
the
bodie
;
but
the
stroak
of
the
Lords
hand
comes
downe
from
heauen
,
yea
,
from
aboue
all
heauens
,
and
if
it
light
on
thee
it
killes
both
body
and
soule
,
it
strikes
thee
downe
to
hell
,
and
therefore
take
heed
of
it
.
Note
we
in
a
word
thus
much
further
that
the
Lord
is
said
to
be
in
heauen
,
How
the
Lord
is
said
to
be
in
heauen
.
not
because
he
is
there
circumscribed
,
but
because
he
is
most
mighty
and
powerfull
.
Heereby
is
mette
with
the
foolish
opinion
of
some
blind
people
,
The
foolish
opinion
of
ignorant
people
met
withall
.
who
thinke
that
God
sits
in
heauen
like
an
old
man
,
with
a
Crowne
on
his
head
,
and
a
Scepter
in
his
hand
:
and
this
must
teach
vs
,
when
we
come
before
the
Lord
,
to
pray
vnto
him
,
to
heare
his
word
,
or
the
like
,
Note
.
to
come
with
al
reuerence
and
feare
,
this
is
the
argument
of
the
Preacher
,
Eccl.
5.1
.
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
vtter
any
thing
before
God
:
for
God
is
in
the
heauens
and
thou
art
on
the
earth
,
let
thy
words
be
few
.
We
must
take
heed
of
lightnesse
and
vnseemely
behauiour
in
the
presence
of
God
.
VER
.
2.
Continue
in
praier
,
and
watch
in
the
same
with
thankesgiuing
.
I
haue
not
yet
laid
foorth
the
parts
of
this
Chapter
,
though
I
haue
handled
the
first
verse
of
it
,
because
(
indeede
)
the
first
verse
of
this
Chapter
belongs
to
foregoing
matter
,
being
a
continuance
of
the
Apostles
exhortation
to
speciall
duties
that
concerne
Christians
,
and
so
rather
to
be
reserued
to
the
former
Chapter
then
to
this
.
The
parts
of
this
Chapter
.
But
now
for
the
generall
resolution
of
this
Chapter
,
into
the
parts
of
it
,
leauing
that
verse
as
belonging
to
the
third
Chapter
.
Know
we
that
it
containes
in
generall
two
things
.
First
,
a
regression
,
and
a
returne
made
by
the
Apostle
,
from
speciall
duties
of
Christians
to
generall
,
and
that
by
way
of
exhortation
,
from
the
beginning
of
the
2.
verse
to
the
7.
And
Secondly
,
the
conclusion
of
this
whole
Epistle
from
verse
7.
to
the
end
of
the
Chapter
.
The
conclusion
of
this
Epistle
subdiuided
.
Now
the
conclusion
containes
in
it
these
more
speciall
branches
.
First
,
a
declaration
of
the
Apostles
owne
loue
,
and
care
of
the
Colossians
,
by
sending
certaine
Messengers
vnto
them
,
.
vers
.
7.8.9
.
Secondly
,
a
declaration
of
the
loue
of
others
towards
,
them
,
both
by
their
salutations
sent
to
them
,
and
by
their
praiers
for
them
in
the
10.11.12.13.14
.
Thirdly
,
a
setting
downe
of
some
speciall
things
the
Apostle
willed
the
Colossians
to
doe
,
and
should
cause
to
be
done
,
both
to
the
Church
of
Laodicea
,
and
to
some
particular
persons
in
the
15.16.17
.
verses
,
and
Lastly
,
the
shutting
vppe
of
the
Epistle
with
the
Apostles
owne
salutation
,
and
his
prayer
to
God
for
them
,
with
a
short
precept
interlaced
between
these
two
things
▪
verse
18.
Now
then
the
first
generall
(
as
we
said
)
is
a
regression
,
The
first
generall
part
of
this
Chapter
subdiuided
.
a
turning
from
speciall
to
generall
duties
,
the
Apostle
exhorting
thereunto
in
2.3.4.5.6
.
verses
,
and
his
exhortation
is
twofold
,
and
may
thus
be
branched
out
.
First
,
an
exhortation
to
prayer
and
thanksgiuing
in
2.3.4
.
verses
.
Secondly
,
to
a
wife
cariage
and
behauior
towards
them
that
are
without
in
the
5.
and
6.
verses
.
For
the
first
of
these
the
Apostle
doth
exhort
to
prayer
and
thanksgiuing
,
both
for
themselues
and
for
others
generally
vers
.
2.
and
then
also
for
him
and
Timothy
in
particular
,
expressing
what
he
would
haue
them
to
aske
of
God
for
them
in
verses
3.4
.
Come
we
then
to
his
general
exhortation
in
the
second
verse
,
(
Continue
in
prayer
and
watch
in
the
same
with
thanksgiuing
)
where
we
haue
the
Apostles
exhortation
to
prayer
,
not
barely
propounded
,
but
amplified
by
two
qualities
which
he
requireth
in
prayer
,
(
namely
)
continuance
and
watchfulnesse
;
he
exhorts
to
prayer
,
and
that
continuall
and
earnest
,
(
continue
in
prayer
and
watchfulnesse
in
the
same
)
and
then
to
ioyne
to
prayer
thanksgiuing
.
Continue
(
that
is
)
go
on
,
perseuer
,
Interpretation
.
and
be
incessant
(
in
prayer
)
the
word
translated
prayer
,
in
this
place
doth
properly
signifie
adoration
,
or
an
humble
entreaty
for
any
thing
at
the
feete
of
another
,
when
a
man
doth
prostrate
and
humble
himselfe
at
the
feet
of
another
and
intreat
for
some
thing
at
his
hands
,
and
so
this
worde
is
heere
to
bee
taken
in
a
large
sence
and
signification
(
namely
)
for
any
humble
and
holy
request
made
and
offered
vp
to
God
by
faith
in
the
name
of
Christ
,
for
things
needfull
,
either
for
our selues
,
or
others
,
the
word
(
praier
)
in
this
place
,
is
to
be
taken
as
comprehending
vnder
it
both
request
made
to
God
,
for
good
things
for
our selues
,
properly
called
petition
,
and
request
made
for
the
auoiding
,
or
remouing
of
euill
from
our selues
,
called
supplication
,
or
deprecation
,
and
also
request
made
for
the
good
of
others
,
or
the
turning
away
of
euill
from
others
,
called
intercession
,
as
they
are
distinguished
by
the
Apostle
,
1
Tim
.
2.1
.
I
exhort
therefore
,
that
first
of
all
supplications
,
praiers
,
intercessions
,
and
giuing
of
thankes
be
made
for
all
men
.
(
And
watch
in
the
same
)
The
meaning
of
these
words
is
,
and
bee
feruent
in
that
holy
excercise
of
Praier
,
let
it
bee
performed
of
you
with
earnest
intention
of
soule
and
bodie
,
for
watchfulnesse
(
as
we
know
)
is
opposed
to
drowsinesse
,
and
sleepinesse
;
and
so
heere
,
being
applied
to
praier
,
is
opposed
to
a
cold
,
carelesse
,
drowsie
,
and
sluggish
performance
of
that
dutie
:
(
with
thankesgiuing
)
that
is
,
with
returning
praise
,
and
thankes
to
God
,
for
good
things
receiued
,
whether
they
bee
obtained
by
your
requests
,
or
freely
bestowed
vpon
you
,
without
,
or
aboue
your
supplication
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
Perseuere
,
and
be
incessant
in
making
and
offering
vp
to
God
by
faith
,
in
the
name
of
Christ
,
humble
,
and
holy
requests
for
things
needfull
,
both
for
your selues
and
others
,
and
be
feruent
in
that
holy
exercise
,
performing
it
,
with
earnest
intention
,
both
of
heart
,
minde
,
and
body
,
and
returne
praise
for
good
things
receiued
,
whether
they
be
giuen
vpon
your
request
,
or
freely
bestowed
vpon
you
,
without
,
or
aboue
your
supplications
.
Wee
are
heere
to
marke
,
that
our
Apostle
hauing
laide
before
the
Colossians
,
many
excellent
duties
,
both
generall
and
speciall
,
both
common
to
all
Christians
,
and
proper
to
some
in
their
particular
state
and
condition
of
life
,
he
now
exhorts
them
to
praier
.
Our
lesson
hence
is
this
.
Although
teaching
and
exhortation
bee
singular
and
notable
meanes
to
frame
vs
to
godlinesse
and
righteousnesse
of
life
,
yet
ought
prayer
also
to
bee
adioyned
to
them
.
It
is
not
enough
for
vs
to
heare
,
and
to
be
enformed
of
duties
that
concerne
vs
,
both
as
we
are
Christians
,
and
in
our
particular
states
and
conditions
of
life
,
and
to
be
stirred
vp
to
the
practise
of
them
,
but
to
that
enformation
and
incitement
,
prayer
must
be
added
,
It
is
not
sufficient
to
be
informed
what
duties
concerne
vs
both
in
generall
&
particular
,
&
to
be
stirred
vp
to
the
practise
of
them
,
but
to
that
information
&
incitement
prayer
must
be
added
.
both
publike
and
priuate
,
for
why
?
as
the
Apostle
saith
,
1.
Cor
.
3.6
.
I
haue
planted
,
Apollos
watered
,
but
God
gaue
the
increase
:
so
then
neither
is
hee
that
planteth
,
any
thinge
,
neither
hee
that
watereth
,
but
God
that
giueth
the
increase
.
Paul
may
plant
,
and
Apollos
water
,
but
God
giues
the
increase
,
and
at
his
hand
it
must
be
sought
for
,
by
earnest
prayer
;
the
Lorde
that
hath
promised
a
blessing
to
his
ordinance
,
hath
appointed
prayer
to
be
the
meanes
to
drawe
it
downe
to
vs
,
and
hauing
commaunded
vs
to
heare
him
speakinge
to
vs
in
his
word
,
hee
hath
appointed
that
wee
should
seeke
to
him
in
prayer
,
to
make
his
word
effectuall
vnto
vs.
And
the
reason
of
this
is
,
that
wee
finde
1.
Cor
.
2.10
it
is
onely
the
spirit
of
God
,
which
searcheth
the
deepe
thinges
of
God
,
and
as
no
man
knoweth
the
thinges
of
a
man
,
saue
the
spirit
of
a
man
which
is
in
him
:
so
no
man
knowes
the
things
of
God
,
but
the
spirit
of
God
,
no
man
knowes
the
meaning
of
the
Lord
in
his
word
,
vnlesse
the
Lord
giue
him
his
spirit
,
to
open
and
declare
it
to
him
:
The
outwarde
teaching
by
the
worde
must
bee
seconded
by
the
inwarde
teaching
of
the
spirit
of
God
,
otherwise
it
will
be
vnprofitable
,
yea
hurtfull
,
and
a
sauour
of
death
to
death
,
yea
,
though
the
spirit
ef
God
doe
enlighten
the
minde
,
and
giue
vnderstanding
of
the
comforts
of
the
word
,
(
as
hee
doth
sometimes
,
euen
to
wicked
men
and
reprobates
)
yet
if
hee
worke
not
further
then
that
,
there
is
no
faith
in
the
heart
to
beleeue
those
comforts
with
comfort
.
And
though
the
spirit
giue
knowledge
of
duties
that
concerne
men
both
in
generall
and
speciall
,
yet
if
hee
doe
not
also
bend
the
will
and
affections
,
and
frame
the
whole
man
to
an
holy
obedience
,
certainely
there
will
follow
no
conscionable
practise
of
those
dutie●
.
Now
the
spirit
is
to
be
sought
for
by
praier
,
and
to
the
prayer
of
faith
the
promise
is
m●de
,
that
by
it
we
shall
obtaine
the
holy
Ghost
,
Luke
11.13
.
if
you
which
are
euill
can
giue
good
gifts
vnto
your
chi●dren
,
how
much
more
shall
your
heauenly
father
giue
the
holy
Ghost
to
them
that
desire
him
.
And
therefore
(
doubtlesse
)
to
teaching
and
exhortation
out
of
the
word
,
that
they
may
be
effectuall
,
prayer
must
bee
added
,
both
publique
and
priuate
.
This
then
(
for
the
vse
of
it
)
giues
mee
iust
occasion
to
reprooue
many
persons
who
haue
no
manner
of
care
nor
conscience
in
them
of
this
duty
,
Reproofe
of
them
who
adde
not
prayer
to
their
hearing
of
the
word
of
God
.
many
there
be
,
who
●re
so
farre
from
adding
praier
to
that
which
they
haue
heard
taught
,
and
to
which
they
haue
beene
exhorted
out
of
the
word
of
God
,
as
they
neuer
so
much
as
once
thinke
on
things
deliuered
;
if
once
they
get
out
of
the
Church
the
things
spoken
are
to
them
as
though
they
had
neuer
heard
them
.
They
suffer
the
Diuell
to
steale
the
seed
out
of
their
hearts
,
and
to
take
vp
their
mindes
with
other
thoughts
,
yea
,
if
(
happily
)
some
doe
a
little
thinke
or
speake
of
things
they
haue
heard
,
and
will
freely
confesse
that
Paul
may
plant
,
and
Apollos
may
water
,
but
God
giues
the
encrease
.
Yet
where
is
almost
the
man
or
woman
,
that
doe
so
humble
themselues
in
prayer
,
and
priuately
call
on
God
to
make
the
things
they
haue
heard
profitable
to
them
,
and
to
worke
in
them
faith
and
holie
obedience
,
such
a
man
or
woman
is
rare
for
to
bee
found
.
What
?
doest
thou
dreame
of
anie
strength
in
thy selfe
,
to
beleeue
or
to
doe
the
things
thou
hast
heard
out
of
the
word
of
God
?
Art
thou
so
vnacquainted
with
the
corruption
of
thine
owne
heart
?
that
is
a
grosse
blindnesse
indeede
,
and
if
thou
so
thinke
,
thou
shalt
neuer
doe
anie
good
dutie
made
knowen
to
thee
out
of
Gods
worde
:
good
duties
are
discouered
to
thee
out
of
the
worde
of
God
,
that
thou
mayest
see
thine
owne
weakenesse
and
wants
,
and
bewaile
them
,
and
humbly
beseech
the
Lord
,
aswell
to
make
thee
obedient
to
his
will
,
as
to
reueale
to
thee
the
rule
of
life
.
And
for
want
of
this
,
because
men
doe
not
adde
priuate
praier
to
that
which
hath
beene
taught
,
and
to
which
they
haue
beene
exhorted
,
it
comes
to
passe
that
the
word
is
vnfruitfull
and
vnprofitable
to
them
,
though
both
generall
and
speciall
duties
haue
beene
layd
before
them
,
and
they
haue
beene
stirred
vppe
to
the
practise
of
them
,
yet
most
men
are
still
in
their
sinnes
,
and
as
vnreformed
as
euer
they
were
,
and
heere
is
the
cause
of
it
,
to
teaching
and
stirring
vppe
to
their
duties
,
they
neuer
added
prayer
,
they
neuer
humbly
besought
the
LORD
,
as
hee
had
outwardly
taught
rhem
their
dueties
by
preaching
,
so
hee
would
inwardly
teach
them
by
his
holy
Spirit
,
and
worke
in
them
a
conscience
of
their
dueties
.
Well
,
consider
(
I
beseech
you
)
it
is
a
fearefull
thing
when
the
holy
ordinances
of
God
haue
no
power
with
vs
,
when
they
are
not
effectuall
to
our
good
,
and
that
comes
to
passe
for
want
of
earnest
prayer
to
God
,
aswell
in
priuate
as
in
publique
for
a
blessing
vppon
them
.
Yea
,
hence
it
is
,
that
oft
times
the
LORD
doeth
powre
downe
a
curse
vppon
men
,
and
they
are
made
woorse
by
the
holy
thinges
which
they
haue
hearde
and
therefore
learne
we
euer
heereafter
,
to
teaching
and
exhortation
to
adde
prayer
.
Yea
,
let
such
as
make
conscience
to
meditate
and
conferre
on
the
word
heard
,
ioyne
to
their
meditation
and
conference
earnest
and
hearty
praier
,
it
was
Dauids
practise
to
meditate
in
the
Law
of
God
continually
,
Psal
.
119.97
.
verse
,
and
that
he
sanctified
his
meditation
by
praier
,
it
is
cleare
Psal
.
19
14.
let
the
meditation
of
mine
heart
be
acceptable
in
thy
sight
,
O
Lord
my
strength
and
my
redeemer
,
and
therefore
thinke
not
because
thou
art
a
man
fearing
God
,
and
thou
makest
conscience
to
meditate
on
the
word
heard
,
and
thou
doest
rightly
conceiue
of
thinges
deliuered
,
therefore
thou
needest
not
adde
praier
to
thy
meditation
;
no
,
no
,
the
more
godly
thou
art
,
the
more
need
hast
thou
to
praie
,
because
Satan
wil
be
busiest
against
thee
,
&
thou
art
the
readiest
to
bee
puffed
vp
with
a
conceit
of
thy
knowledge
&
remembrance
of
holy
things
therfore
do
not
thou
forget
to
ioine
to
thy
hearing
to
thy
meditation
&
conference
,
earnest
&
humble
praier
.
Nowe
touching
the
Apostles
exhortation
to
prayer
,
much
might
be
sayd
of
praier
in
generall
,
but
I
hold
that
not
so
pertinent
to
the
purpose
of
the
Apostle
,
I
will
rather
speake
of
the
qualities
heere
required
to
bee
in
prayer
.
First
therefore
the
Apostle
requires
continuance
and
perseuerance
in
praier
,
We
are
to
continue
and
perseuere
in
prayer
.
that
wee
continue
and
perseuere
in
calling
on
the
name
of
the
Lord
in
praier
,
and
pray
continually
,
and
this
the
Scripture
much
exhorteth
vnto
,
1.
Thessal
.
5.17
.
Pray
continually
,
Ephesians
6.18
.
Pray
alwaies
with
all
manner
of
praier
and
supplication
in
the
Spirit
,
Luke
18.1
.
Our
Sauiour
spake
a
Parable
vnto
them
,
to
this
end
,
that
they
ought
alwaies
to
pray
,
and
not
to
waxe
faint
,
and
this
I
might
further
prooue
by
many
examples
,
and
make
it
cleare
that
wee
are
not
to
thinke
the
exercise
of
prayer
,
needlesse
or
vnseasonable
at
any
time
.
The
reason
is
plaine
,
praier
is
to
bee
vsed
as
oft
as
occasion
is
offered
,
nowe
all
times
minister
occasion
of
praier
,
for
what
time
is
it
,
wherein
wee
ought
not
to
praie
that
the
LORDS
name
may
bee
sanctified
,
his
Kingdome
erected
,
his
will
performed
,
our
necessities
supplied
,
our
sinnes
remitted
,
we
supported
in
temptation
and
deliuered
from
euill
?
And
if
wee
haue
all
things
that
heart
can
wish
,
belonging
both
to
bodie
and
soule
,
yet
wee
haue
neede
to
craue
Gods
blessing
on
them
,
that
they
may
doe
vs
good
.
All
times
therefore
ministring
occasion
of
prayer
,
wee
are
to
pray
continually
.
If
this
bee
so
,
may
some
say
,
then
no
time
is
to
bee
giuen
to
the
preseruation
of
life
,
and
to
follow
the
workes
of
our
callings
,
this
was
the
errour
of
some
verie
antient
.
To
answer
it
,
so
as
wee
may
avoyd
this
errour
,
and
yet
preserue
the
true
meaning
of
the
Scripture
,
know
we
that
the
exercise
of
prayer
is
twofold
,
ordinarie
and
extraordinarie
.
Ordinarie
,
to
bee
vsed
daily
:
Extraordinarie
,
at
some
times
,
as
occasions
requires
,
as
for
the
auoyding
or
remouing
of
some
great
affliction
,
or
heauie
iudgement
,
or
for
the
obtaining
of
some
needefull
grace
or
temporall
blessing
,
and
for
the
performance
of
this
,
a
man
may
for
a
time
omit
the
workes
of
his
calling
,
and
giue
himselfe
whollie
to
prayer
,
but
ordinarie
praier
,
that
may
stand
with
the
performance
of
all
dueties
belonging
to
a
mans
calling
,
a
man
may
both
serue
God
by
ordinarie
prayer
,
&
that
continuallie
,
&
do
whatsoeuer
his
calling
(
though
it
bee
most
laborious
)
doth
require
,
and
that
this
may
be
conceiued
.
Know
we
further
.
That
ordtnarie
prayer
is
either
set
and
solemne
,
in
ample
manner
to
be
performed
,
and
that
vpon
set
and
certen
occasions
,
as
at
the
beginning
of
workes
,
at
the
receiuing
of
the
creatures
of
God
,
at
our
going
to
rest
at
night
,
or
it
is
sudden
and
short
,
called
Eiaculation
of
heart
(
that
is
)
a
secret
and
suddaine
lifting
vp
of
the
heart
vpon
any
occasion
;
and
this
kinde
of
ordinarie
praier
may
be
vsed
in
the
midst
of
necessarie
businesse
,
it
doth
neither
hinder
it
,
nor
is
hindred
by
it
.
Thus
wee
see
how
wee
may
pray
continually
,
either
by
set
,
or
by
suddaine
prayer
,
and
yet
not
omit
the
dueties
of
our
callings
,
nor
the
preseruation
of
life
.
Now
then
to
perswade
to
this
duty
,
to
which
wee
are
hardlie
drawen
:
Reproofe
of
such
as
pray
by
fits
and
starts
,
and
of
such
as
either
breake
●he
vse
of
that
exercise
,
or
seldome
vse
it
.
and
hence
it
is
,
that
some
pray
onely
by
fits
and
starts
,
only
in
time
of
some
affliction
,
when
the
hand
of
God
is
on
them
,
or
when
their
consciences
are
a
little
touched
with
the
point
of
the
spirituall
sword
,
the
word
of
God
,
and
some
there
bee
,
who
heeretofore
haue
vsed
praier
in
their
houses
,
and
now
haue
either
altogether
left
off
that
exercise
,
or
seldome
vse
it
,
and
so
indeed
shew
themselues
to
be
hypocrites
,
Iob
doth
so
brand
them
,
Iob
.
27.10
.
will
the
hypocrite
call
vpon
God
at
all
times
or
continually
;
as
if
hee
had
sayd
,
certainely
no
,
hee
will
not
.
Two
motiues
to
stirre
vs
vp
to
●ontinu●●ce
●nd
per●●uer●nce
in
praier
.
Now
then
to
perswade
vs
to
the
practise
of
this
duetie
:
consider
the
necessitie
of
it
,
and
the
sweete
and
comfortable
fruits
of
it
.
For
the
necessitie
of
it
,
to
passe
by
our
owne
wants
of
bodie
,
and
soule
,
which
(
if
we
feele
)
will
bring
vs
on
our
knees
,
there
is
a
necessitie
lying
vpon
vs
in
regard
of
Gods
commandement
,
praier
being
a
speciall
branch
of
his
worship
required
in
his
word
,
and
his
will
is
,
that
this
commandement
should
be
as
well
kept
as
any
other
,
and
condemnation
will
befall
vs
,
as
well
for
the
neglect
of
this
,
as
of
anie
other
?
And
for
the
fruits
of
praier
,
The
excellent
fruits
of
praier
they
are
manie
and
great
.
Praier
as
a
meanes
(
not
as
a
meritorious
cause
not
by
merit
and
worthinesse
in
it selfe
but
by
faith
in
the
promise
)
as
a
meanes
(
I
say
)
it
obtaines
remission
of
sinnes
,
it
turnes
awaie
all
euils
as
punishments
;
and
supplies
all
wants
,
it
doth
sanctifie
and
giue
an
holie
vse
of
all
the
good
things
we
enioy
,
and
without
which
wee
are
vsurpers
,
and
doe
wickedly
abuse
Gods
blessings
.
For
all
things
are
sanctisied
to
our
vse
by
the
word
and
praier
,
1.
Tim
.
4
4.
Yea
further
,
praier
giues
strength
to
faith
,
hope
,
and
other
graces
of
Gods
spirit
.
And
is
it
impossible
(
saith
one
)
that
either
that
Christian
who
is
diligent
in
praier
,
should
bee
weake
in
faith
and
other
graces
,
or
that
grace
should
abound
where
there
is
a
neglect
of
praier
,
Matth
.
26.41
.
watch
and
pray
(
saith
Christ
)
that
ye
enter
not
into
temptation
,
as
if
he
had
said
,
be
vigilant
and
carefull
in
the
performance
of
this
dutie
,
that
you
may
bee
strong
in
faith
,
able
to
quench
the
fierie
darts
of
the
Diuell
,
and
to
withstand
the
force
of
temptation
to
sinne
.
And
hence
it
is
that
one
saith
,
praie
,
and
sinne
if
thou
canst
,
noting
how
speciall
a
preseruatiue
praier
is
against
temptation
,
if
in
time
of
temptation
,
we
flie
to
God
in
the
praier
of
faith
,
for
strength
and
assistance
,
we●
shall
either
haue
the
temptation
remooued
,
or
receiue
the
answer
made
to
Paul
,
2.
Cor
.
12.9
.
my
grace
is
sufficient
for
thee
.
Oh
then
seeing
such
precious
fruits
come
from
praier
,
let
vs
bee
stirred
vp
to
a
continuall
vse
of
it
,
and
to
hold
on
a
constant
and
continued
course
in
the
practise
of
it
,
not
onelie
publiquelie
in
the
congregation
,
but
priuatelie
in
our
houses
,
with
our
families
,
that
so
wee
may
become
familiar
,
and
as
it
were
better
acquainted
with
the
Lord
,
for
in
praier
we
haue
some
familiar
fellowship
with
God
.
Let
vs
therefore
haue
recourse
to
the
LORD
by
praier
,
that
by
it
,
as
a
meanes
,
wee
may
obtaine
pardon
of
sinne
,
freedome
from
all
euilles
,
supplie
of
all
wants
,
and
further
strength
and
encrease
of
all
graces
.
Wee
are
to
take
notice
of
one
thing
further
comprised
vnder
this
first
qualitie
of
continuance
and
perseuerance
in
praier
,
for
indeede
the
word
heere
rendered
(
continue
)
signifieth
not
onelie
continuance
in
regard
of
time
,
but
instancie
and
importunitie
,
and
it
is
so
translated
by
some
,
and
that
truelie
,
be
instant
in
prayer
.
So
that
hence
we
are
taught
.
That
wee
must
not
onely
pray
continually
in
regard
of
time
,
We
must
after
an
holy
manner
be
instant
and
importunate
with
God
in
prayer
.
but
wee
must
bee
instant
and
importunate
with
the
Lord
in
praier
,
with
an
holie
instancie
and
importunitie
,
wee
must
not
onely
hold
on
a
constant
and
continued
course
in
prayer
,
but
we
must
also
sollicite
the
Lord
often
,
for
the
same
things
,
if
our
requests
bee
not
granted
,
wee
must
pray
for
the
same
needfull
things
againe
and
againe
,
till
he
Lord
answer
vs
graciously
,
heare
our
prayers
,
haue
mercy
,
and
helpe
vs
with
such
things
as
wee
craue
at
his
hands
,
or
something
proportionable
,
and
this
our
Sauiour
hath
taught
vs
by
the
example
of
a
man
that
comes
to
borrow
bread
of
his
friend
at
mid-night
,
Luke
11.8
.
I
say
vnto
you
,
though
hee
would
not
arise
and
giue
him
because
hee
is
his
friend
,
yet
doubtlesse
,
because
of
his
importunitie
,
hee
would
rise
and
giue
him
as
manie
as
hee
needed
.
So
saith
Christ
,
aske
and
it
shall
bee
giuen
you
,
not
onely
aske
but
seeke
,
neither
there
rest
,
but
knocke
,
and
and
this
also
is
taught
by
the
Parable
of
the
widdow
and
wicked
iudge
,
who
feared
not
God
,
nor
reuerenced
man
Luke
18.1.5
.
and
the
reasons
why
wee
must
bee
instant
in
prayer
,
and
after
an
holy
manner
importunate
,
and
euen
bold
suiters
of
God
,
asking
and
crauing
the
same
needefull
things
(
as
yet
not
granted
)
againe
and
againe
are
two
.
First
,
to
shew
our
earnest
and
hearty
desire
of
the
things
wee
pray
for
,
comming
from
a
true
inward
feeling
of
the
want
of
them
,
that
wee
heartily
desire
them
as
things
most
profitable
,
and
good
for
vs
,
and
therefore
will
not
suffer
the
Lord
as
it
were
,
to
rest
till
he
grant
them
vnto
vs.
Secondlie
,
to
shewe
our
patient
dependance
on
Gods
good
pleasure
,
that
wee
beleeue
the
promises
of
God
,
not
onely
touching
the
substance
of
them
,
but
also
in
regarde
of
the
circumstance
of
time
,
that
wee
waite
and
depend
on
the
LORD
,
not
onely
in
the
matter
of
his
promise
,
but
also
in
respect
of
his
owne
good
time
appointed
for
the
accomplishment
of
it
,
and
that
wee
are
not
such
,
as
if
wee
bee
not
heard
at
the
first
,
will
fling
away
in
a
chafe
,
as
men
vse
,
who
hauing
receiued
repulse
and
deniall
,
say
they
will
neuer
open
their
mouthes
more
in
the
matter
,
they
will
not
bee
so
much
beholding
to
them
to
whom
they
sue
,
that
wee
may
shew
our selues
farre
from
this
impatient
behauiour
,
and
that
wee
are
not
such
as
prescribe
when
the
LORD
shall
heare
and
grant
our
requests
,
but
that
wee
in
patience
depend
vppon
him
,
wee
must
(
our
lawefull
requests
beeing
not
yet
granted
)
still
continue
to
sollicite
and
importune
the
LORD
in
our
praier
.
Many
there
bee
who
are
iustly
taxed
as
failing
in
this
duty
.
Some
there
bee
that
will
prescribe
to
the
Lord
when
hee
shall
heare
them
,
and
are
impatient
of
any
delay
;
Reproofe
of
them
who
ei●heir
prescribe
to
the
Lord
,
when
be
shall
heare
their
praiers
,
or
are
impatient
if
their
requests
be
not
speedilie
gran●ed
.
yea
,
bee
there
not
some
,
who
,
if
the
Lord
doe
not
heare
them
,
nor
and
answer
them
according
to
their
desire
,
after
once
or
twice
calling
vpon
him
,
and
asking
of
some
needefull
thing
at
his
handes
,
euen
secretly
shrinke
from
the
LORD
,
and
say
in
their
hearts
,
as
the
King
of
Israels
messenger
said
,
2
King
.
6.33
.
Should
I
attend
on
the
Lord
any
longer
?
Their
practise
shewes
it
plainely
:
for
let
the
hand
of
God
be
vpon
them
,
and
let
them
be
vnder
any
affliction
,
in
their
bodies
,
children
,
or
goods
,
and
what
doe
they
?
Happily
at
the
first
they
seeke
and
sue
to
the
LORD
by
praier
,
themselues
,
and
desire
others
to
pray
for
them
,
but
if
comfort
and
deliuerance
come
not
when
they
would
haue
it
;
Doe
they
still
continue
seeking
and
suing
to
the
LORD
?
Are
they
impotunate
suiters
,
in
patience
waiting
for
the
Lords
answere
?
Nothing
lesse
.
They
fall
from
seeking
to
the
Lord
,
euen
to
seeke
to
the
Deuill
and
his
instruments
,
to
Witches
,
Wizards
,
and
such
like
:
Surely
such
persons
shew
they
haue
no
true
faith
in
the
promise
of
God
,
they
trust
not
God
on
his
word
for
comfort
in
this
life
.
And
it
is
certaine
(
say
what
they
will
)
they
trust
him
not
for
comfort
in
the
life
to
come
,
and
for
the
saluation
of
their
soules
;
yea
,
euen
the
deare
children
of
God
doe
sometimes
faile
in
this
dutie
,
and
shew
their
infirmitie
in
this
kind
,
Note
.
Gods
children
are
somtimes
impatient
,
if
the
Lord
deferre
to
grant
their
requests
.
when
they
liuing
vnder
some
great
affliction
,
powre
out
their
suits
to
the
Lord
for
ease
,
comfort
,
and
deliuerance
,
and
the
Lord
seemes
to
haue
a
deafe
eare
,
and
after
some
good
space
of
time
,
their
requests
are
not
granted
,
what
shall
yee
heare
sometimes
from
them
?
Surely
this
,
or
the
like
speech
,
sauouring
too
much
of
their
owne
weakenesse
,
alas
,
I
haue
many
times
called
on
God
,
and
made
my
humble
suit
vnto
him
for
comfort
,
but
as
yet
,
I
finde
none
,
or
the
Lord
seemes
to
hide
his
face
from
me
:
and
as
the
Prophet
saith
,
Lament
.
3.8
.
When
I
crie
and
shout
,
hee
shuts
out
my
praier
?
What
would
you
haue
mee
to
doe
?
Shall
I
still
continue
praying
?
I
feare
mee
,
the
Lord
is
angrie
with
mee
.
Thus
doe
the
deare
children
of
God
,
sometimes
discouer
their
weaknesse
.
2.
Things
are
to
be
considered
to
make
vs
instant
and
importunate
with
God
in
praier
.
And
wee
must
learne
to
strengthen
our selues
against
it
,
and
if
thy
lawfull
request
bee
not
granted
after
many
times
calling
vpon
God
,
yet
doe
thou
still
persist
in
praier
,
and
comfort
thy selfe
with
the
consideration
of
these
things
.
First
know
,
that
the
Lords
delay
to
grant
thy
request
,
is
not
a
token
of
his
anger
,
if
so
bee
hee
giue
thee
perseuerance
in
praier
,
if
the
Lord
giue
thee
grace
still
to
persist
in
praier
,
and
still
to
sue
to
him
,
he
deferring
to
grant
thy
request
,
that
perseuerance
is
a
more
excellent
gift
and
greater
mercy
,
then
the
thing
thou
suest
for
,
it
is
exceeding
pleasing
to
the
Lord
.
Againe
,
consider
it
is
the
Lords
manner
,
many
times
to
deferre
to
grant
the
request
of
his
children
,
and
that
for
the
speciall
good
of
his
children
.
4.
Reasons
why
the
Lord
doth
deferre
to
grant
the
requests
of
his
children
.
As
first
,
that
by
deferring
hee
may
trie
their
hope
,
and
exercise
their
faith
,
that
he
may
see
whether
they
thorowlie
beleeue
his
promise
,
and
will
depend
on
his
goodnesse
,
euen
then
when
hee
seemes
to
hide
his
face
from
them
:
thus
dealt
Christ
with
the
Canaanitish
woman
,
Matth
,
15.
from
22.
verse
to
thy
28.
First
,
she
cried
,
Haue
mercy
on
me
oh
Lord
,
the
sonne
of
Dauid
,
my
daughter
is
miserably
vexed
with
a
Deuill
,
hee
answered
not
a
word
,
made
as
though
hee
heard
not
.
Secondly
,
his
Disciples
besought
him
for
her
,
then
hee
answered
(
cutting
them
short
)
hee
was
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israel
.
Yet
shee
came
againe
,
worshipped
him
,
and
said
,
Lord
helpe
me
;
hee
repelled
her
againe
with
this
;
It
is
not
good
to
take
the
childrens
bread
and
to
cast
it
to
whelpes
:
hee
cald
her
dog
,
a
bitter
repulse
,
yet
shee
still
persisted
in
praier
;
and
then
he
answers
,
O
woman
,
great
is
thy
faith
,
bee
it
vnto
thee
as
thou
desirest
.
Secondly
,
the
Lord
sometimes
deferreth
to
grant
gifts
sought
by
praier
,
that
when
they
are
giuen
,
they
may
be
more
welcome
to
vs.
Thirdly
,
that
his
benefits
should
be
esteemed
of
,
more
reuerently
,
and
not
regarded
as
things
of
course
.
And
last
of
all
,
that
our
feruency
in
praier
might
increase
.
Thus
the
Lord
dealt
with
Moses
,
Exod
.
32.
The
Lord
purposed
to
spare
his
people
,
and
not
to
destroy
them
,
yet
when
Moses
praied
for
them
he
seemed
not
to
regard
his
praier
.
Nay
,
he
said
to
him
,
vers
.
10.
Let
mee
alone
that
my
wrath
may
waxe
hotte
against
them
,
for
I
will
consume
them
;
this
was
to
enflame
the
affection
of
Moses
,
to
make
him
more
instant
for
the
safety
of
the
people
,
as
(
indeede
)
hee
was
,
verse
11.
O
Lord
(
saith
hee
)
why
doth
thy
wrath
waxe
hot
against
thy
people
which
thou
hast
brought
out
of
the
land
of
Aegypt
.
Thus
we
see
that
repulse
must
not
discourage
vs
from
perseuerance
and
importunity
in
praier
,
no
,
no
,
if
thy
lawfull
request
be
not
granted
after
many
times
praying
,
know
it
is
for
one
of
these
4.
causes
before
spoken
of
:
and
withall
remember
,
if
the
Lord
giue
thee
grace
to
perseuere
in
praier
,
hee
deferring
to
grant
thy
request
,
that
is
a
more
excellent
gift
then
the
thing
thou
suest
for
,
and
exceeding
pleasing
to
God
;
and
therefore
let
not
thine
owne
corruption
preuaile
with
thee
,
and
cause
thee
to
cease
calling
on
God
,
because
he
seemes
not
to
heare
thee
for
a
time
,
thinke
not
that
the
Lord
is
therefore
angry
with
thee
,
that
is
but
thine
owne
weakenesse
,
still
persist
in
praier
,
and
the
Lord
in
his
appointed
time
will
heare
thee
,
and
giue
thee
that
thou
callest
for
,
or
some
thing
proportionable
,
euen
that
which
shall
be
most
for
his
glorie
,
and
thine
owne
comfort
.
Come
we
to
the
second
qualitie
heere
required
in
praier
(
watch
in
the
same
.
)
The
second
thing
our
Apostle
requires
in
praier
,
is
watchfulnesse
,
(
that
is
)
feruency
,
that
the
holy
exercise
of
praier
bee
performed
with
earnest
intention
of
heart
,
minde
and
body
,
We
must
bee
feruent
in
praier
,
and
pray
with
earnest
intention
of
hearts
,
minde
,
and
body
.
it
is
not
inough
that
we
pray
,
and
that
we
continue
and
perseuere
in
praier
,
vnlesse
wee
bee
also
watchfull
and
feruent
in
praier
,
and
therefore
our
Apostle
heere
ioines
these
two
together
;
Continue
in
praier
,
and
watch
in
the
same
:
So
likewise
Ephes
.
6.18
.
requiring
that
wee
should
vse
our
Spirituall
armor
with
all
praier
and
supplication
vpon
all
occasions
,
in
,
or
by
the
Spirit
,
he
addeth
,
and
watching
thereunto
withall
perseuerance
and
supplication
.
And
1.
Pet
.
4.7
.
saith
the
Apostle
,
Bee
yee
therefore
sober
,
and
watching
in
praier
;
and
that
praier
must
be
feruent
.
The
reason
and
ground
of
it
,
is
the
Commandement
of
God
,
who
hath
inioined
vs
,
to
feare
,
loue
,
and
serue
him
,
with
all
our
heart
,
soule
,
and
strength
,
hee
requires
vehemency
and
feruency
in
all
duties
both
towards
himselfe
and
towards
men
,
therefore
praier
being
an
excellent
seruice
of
God
,
it
ought
to
be
feruent
,
and
to
be
powred
out
with
earnest
intention
,
both
of
soule
and
body
.
Hence
it
is
called
,
a
powring
out
of
the
soule
,
1
Sam
.
1.15
.
and
of
the
heart
,
Psalm
,
42.4
.
And
indeed
,
the
heart
and
inward
soule
is
the
chiefe
seate
of
feruency
in
praier
,
howsoeuer
feruency
in
praier
bee
for
the
most
part
,
expressed
by
outward
signes
and
gestures
of
the
body
,
as
by
shedding
of
teares
,
by
lowdnesse
of
voice
,
by
bowing
or
prostrating
of
the
body
,
by
lifting
vp
the
hands
,
eies
,
and
such
like
,
yet
sometimes
,
no
doubt
,
there
may
bee
a
feruent
praier
made
to
God
,
Note
.
where
these
signes
and
gestures
are
wanting
,
as
in
case
of
extreame
weakenesse
of
body
,
when
the
body
through
rage
,
or
extremity
of
sickenesse
is
exceedingly
weakened
,
the
senses
decaied
,
speach
taken
away
;
so
that
the
heart
and
minde
are
the
chiefe
seat
of
feruency
in
praier
,
they
especially
are
to
be
carried
to
a
quick
and
ready
performance
of
the
duty
of
praier
,
and
to
bee
watchfull
and
attentiue
in
it
,
yet
so
,
as
(
out
of
the
case
before
specified
)
that
feruency
be
expressed
,
by
outward
signes
and
gestures
of
the
bodie
,
the
exercise
of
praier
must
be
performed
with
earnest
intention
both
of
soule
&
body
.
Heere
then
I
might
iustly
taxe
many
Popish
praiers
,
as
lip-labour
and
displeasing
to
God
,
Many
popish
praiers
lip-labour
and
displeasing
to
God
.
as
their
praier
in
an
vnknowne
tongue
,
their
numbring
of
praiers
on
their
beads
vttered
without
any
sincere
affection
of
the
heart
,
and
their
mumbling
vp
their
praiers
in
their
canonicall
houres
,
&c.
But
I
leaue
them
,
and
come
to
our selues
:
Is
it
so
,
that
praier
must
be
feruent
,
and
that
the
holy
exercise
of
inuocation
must
be
performed
with
earnest
intention
of
soule
and
body
.
What
then
shall
wee
say
of
such
,
as
haue
no
sooner
kneeled
downe
and
lifted
vp
hands
and
eies
towards
heauen
(
and
some
doe
scarsely
so
much
)
but
foorthwith
,
Reproofe
of
such
as
are
drowsie
and
sluggish
in
praier
,
or
pray
onely
of
custome
&
for
fashion
sake
.
as
if
they
were
a
sleepe
,
or
in
a
heauie
slumber
,
they
hau●
forgotten
before
whom
they
haue
presented
themselues
,
and
what
is
the
thing
they
haue
in
hand
.
Others
hauing
begunne
well
,
by
and
by
forget
themselues
,
and
suffer
their
drowsie
mindes
to
bee
carried
to
some
other
thing
,
and
as
if
they
were
in
a
slumber
speake
many
times
they
know
not
what
,
or
at
least
they
consider
not
what
.
And
doe
not
many
come
before
the
Lord
,
both
in
publike
and
priuate
,
and
call
on
him
onely
of
custome
,
and
for
fashion
sake
,
and
so
vtter
out
a
cold
and
sluggish
praier
?
These
things
are
too
common
amongst
men
.
Well
,
I
beseech
you
to
consider
things
aright
,
would
any
man
thus
behaue
himselfe
in
making
his
petition
to
a
Prince
,
a
mortall
man
,
and
that
for
trash
and
transitorie
things
?
Surely
,
if
he
had
any
vnderstanding
in
him
,
hee
would
not
,
and
shall
we
then
be
so
heauy
,
and
drowsie
,
so
cold
and
carelesse
in
supplicating
,
and
making
petition
to
the
King
of
Kings
,
for
things
of
greatest
waight
and
moment
?
Doe
we
thinke
to
obtaine
any
mercy
or
good
things
at
the
hands
of
God
by
a
sluggish
and
drowsie
praier
,
vttered
with
yawning
,
halfe
sleeping
and
halfe
waking
?
No
certainely
,
we
shall
not
,
as
the
praier
of
faith
(
if
it
bee
feruent
)
is
an
excellent
seruice
to
God
,
and
exceeding
pleasing
to
him
,
and
o●
great
force
to
bring
downe
many
blesings
from
the
Lord
,
Iam
.
5.16
.
So
on
the
other
side
,
cold
,
sluggish
,
and
drowsie
praier
,
and
a
praier
only
of
custome
and
fashion
,
cannot
choose
but
bee
highly
displeasing
to
the
Lord
,
and
a
meanes
to
pull
downe
his
curse
;
for
the
more
excellent
the
seruice
is
,
and
the
more
acceptable
to
God
:
the
more
shamefull
a
thing
it
is
,
and
the
more
displeasing
to
God
,
to
performe
it
slothfully
and
drowsily
.
and
therefore
take
heed
thou
doe
not
so
performe
it
.
Labour
thou
to
be
feruent
in
praier
and
to
put
vp
thy
supplications
and
suites
to
the
Lord
with
earnest
intention
of
soule
and
body
.
And
to
that
end
vse
helpes
,
as
thou
wouldest
vse
means
to
keepe
the
body
waking
,
if
thou
wert
to
attend
some
waighty
businesse
in
the
night
:
3.
Things
helpefull
to
make
vs
watchfull
and
feruent
in
praier
.
so
in
the
holy
businesse
of
praier
,
vse
meanes
to
keepe
thy
minde
and
thy
heart
waking
,
that
they
may
be
watchfull
and
earnestly
intend
that
businesse
And
to
that
purpose
,
First
,
call
to
minde
and
remember
before
whom
thou
dost
present
thy selfe
in
praier
,
euen
before
that
great
and
glorious
maiestie
,
the
Lord
,
before
whom
the
Angels
couer
their
faces
,
Isai
.
6.2
.
Secondly
,
bring
with
thee
a
feeling
of
thy
wants
,
euen
those
things
thou
praiest
for
.
And
thirdly
,
feare
iust
repulse
,
that
the
Lord
may
iustlie
shut
out
thy
praiers
in
respect
of
thy
cold
and
carelesse
calling
vpon
him
.
And
if
thou
carefully
vse
these
,
and
the
like
helpes
,
doubtlesse
thou
shalt
find
them
excellent
meanes
to
rowse
thee
vp
in
praier
,
and
to
quicken
thee
to
a
feruent
calling
vpon
the
Lord
,
and
to
make
thy
heart
and
minde
earnestly
intent
on
that
holy
businesse
,
and
then
thy
praier
will
bee
a
meanes
of
many
blessings
,
and
much
comfort
vnto
thee
.
The
Apostle
addes
(
with
thank●sgiuing
)
I
spake
of
the
point
of
thankesgiuing
,
Cap.
3.17
.
and
therefore
will
not
now
stand
vpon
it
,
onely
note
we
,
that
the
Apostle
would
haue
praier
and
thankesgiuing
ioined
together
.
Hee
saith
not
Continue
in
praier
,
and
watch
in
the
same
,
and
giue
thanks
,
as
if
they
were
things
to
be
done
at
seuerall
times
,
But
continue
in
praier
,
and
watch
in
the
same
with
thankesgiuing
.
Hence
we
may
gather
thus
much
.
That
euen
then
when
we
haue
cause
to
pray
,
wee
haue
also
cause
to
blesse
the
Lord
,
When
wee
haue
cause
to
pray
,
we
haue
cause
also
to
blesse
the
Lord
.
and
to
praise
him
,
when
wee
are
vnder
some
crosse
or
affliction
,
and
haue
cause
to
call
on
the
lord
for
ease
,
and
comfort
,
and
deliuerance
,
euen
then
also
,
haue
we
cause
to
open
our
mouthes
to
magnify
and
praise
the
name
of
the
Lord
.
And
hence
it
is
that
our
Apostle
,
1
Thess.
5.18
.
exhorts
vs
to
giue
thankes
in
all
things
.
It
is
a
common
corruption
amongst
men
,
that
the
feeling
of
some
present
euil
and
affliction
it
steales
from
them
the
remembrance
of
other
mercies
and
blessings
,
Reproofe
of
them
who
are
so
apprehensiue
of
their
present
affliction
as
they
forget
Gods
mercies
vouchsafed
vnto
them
.
and
it
seales
vp
their
mouthes
that
thy
cannot
blesse
the
Lord
for
them
as
they
ought
;
let
a
man
haue
cause
to
blesse
God
for
many
good
things
,
yet
if
hee
bee
crossed
in
any
one
thing
,
that
crosse
commonly
takes
away
the
remembrance
of
these
good
things
,
and
he
forgets
to
blesse
the
Lord
for
them
.
This
is
a
great
corruption
,
wee
must
learne
to
auoide
it
,
and
know
,
that
euen
then
,
when
wee
(
lying
vnder
the
hand
of
God
)
haue
cause
to
pray
,
for
ease
,
comfort
,
and
deliuerance
.
We
haue
also
cause
to
giue
thanks
to
the
Lord
,
for
many
good
things
,
for
(
happily
)
in
thy
affliction
the
Lord
giues
thee
patience
,
and
inward
comfort
;
and
this
is
certaine
,
that
in
any
affliction
that
befalles
thee
,
the
Lord
deales
not
with
thee
according
to
thy
deserts
,
for
hee
might
plunge
thee
into
the
pit
of
Hell
for
thy
sinnes
,
and
if
hee
mittigate
of
that
iustice
,
and
more
easily
correct
thee
;
thanke
him
and
blesse
his
name
for
that
mercy
,
and
bee
not
onely
feruent
in
crauing
ease
and
comfort
at
his
hands
,
in
time
of
thy
affliction
,
but
at
the
same
time
remember
(
as
thou
hast
iust
cause
)
to
bee
also
as
forward
in
giuing
thankes
to
the
LOKD
for
mercies
reeeiued
.
VER
.
3.
Praying
also
for
vs
,
that
God
may
open
vnto
vs
the
doore
of
vtterance
to
speake
the
mysterie
of
Christ
:
Wherefore
I
am
also
in
bonds
.
In
this
verse
our
Apostle
comes
to
exhort
the
Colossians
to
pray
for
him
and
Timothie
in
particular
,
and
requesteth
them
together
with
themselues
to
remember
him
and
Timothy
in
their
praiers
,
(
praying
also
for
vs
)
and
then
he
expresseth
what
hee
would
haue
them
to
aske
of
God
for
them
,
namely
,
the
gift
of
speech
and
vtterance
,
vnder
a
borrowed
and
metaphoricall
speech
,
in
these
wordes
,
(
that
God
may
open
vnto
vs
the
dore
of
vtterance
)
and
withall
he
sets
downe
for
what
purpose
they
would
haue
that
gift
of
vtterance
bestowed
on
them
,
euen
for
the
publishing
and
declaration
of
the
Gospell
,
which
(
by
way
of
commendation
)
the
Apostle
cals
the
mysterie
of
Christ
(
to
speak
the
mysterie
of
Christ
)
and
he
further
shewes
the
excellencie
of
the
Gospell
by
his
sufferings
for
it
,
that
for
the
Gospels
sake
,
hee
doubted
not
to
expose
himselfe
to
trouble
,
and
was
in
bonds
for
it
,
(
Wherefore
I
am
also
in
bondes
)
and
then
hee
further
requires
their
prayers
for
himselfe
more
specially
that
such
a
gift
of
vtterance
might
bee
giuen
vnto
him
as
was
fit
for
the
publishing
of
the
Gospell
,
both
in
regarde
of
the
excellencie
thereof
,
and
of
the
speciall
trust
of
Apostleshippe
committed
to
him
verse
the
fourth
,
that
I
may
vtter
it
as
it
becommeth
me
to
speake
,
these
are
the
generall
thinges
contained
in
these
two
verses
.
Come
we
to
speake
of
them
in
order
.
And
first
the
Apostles
request
made
to
the
Colossians
comes
to
bee
considered
,
hee
requesting
their
prayers
for
himselfe
and
Timothie
(
praying
also
for
vs
)
there
is
no
hardnesse
in
the
words
,
for
the
sence
of
them
,
the
meaning
of
them
is
this
.
Remember
mee
and
Timothie
,
together
with
your selues
in
your
prayers
,
commending
your selues
to
the
LORD
in
your
holy
petitions
&
supplications
,
and
vs
also
together
with
your selues
.
Now
then
wee
are
first
to
marke
and
consider
that
our
Apostle
requesting
the
prayers
of
the
Colossians
for
himse●fe
and
Timothy
,
did
thereby
signifie
that
hee
and
Timothy
stood
in
n●ede
of
their
prayers
,
and
what
was
hee
and
Timothie
?
surely
men
endued
with
a
great
measure
of
knowledge
and
grace
,
and
men
of
excellent
gifts
,
Paul
(
no
doubt
)
a
chosen
vessell
of
God
,
Act.
9.15
.
was
a
man
of
rare
gifts
,
and
adorned
with
excellent
knowledge
,
wisedome
,
courage
,
humilitie
,
and
manie
other
worthie
graces
of
Gods
spirit
,
and
of
Timothy
,
hee
witnesseth
2.
Timoth
.
3.14.15
.
that
hee
had
knowen
the
Scriptures
of
a
childe
,
and
was
perswaded
of
the
things
hee
had
learned
of
him
,
yet
these
men
request
the
prayers
of
the
Colossians
,
and
thereby
implie
that
their
prayers
were
indeede
neede
.
full
for
them
,
and
that
they
stood
in
neede
of
their
prayers
.
Hence
then
we
are
taught
thus
much
.
The
best
and
the
most
holy
haue
neede
of
the
prayers
of
others
.
That
euen
the
best
haue
neede
of
the
prayers
of
others
,
men
that
haue
the
greatest
measure
of
sanctification
,
knowledge
,
and
gifts
,
and
are
in
great
fauour
with
the
LORD
;
notwithstanding
haue
neede
of
the
prayers
of
others
for
them
:
And
hence
it
is
that
our
Apostle
not
only
heere
,
but
in
many
other
places
doth
request
the
praiers
of
others
for
himselfe
,
Rom.
15.30
.
he
entreateth
the
Romans
earnestly
,
euen
for
the
Lord
Iesus
Christ
his
sake
,
and
for
the
loue
of
the
spirit
,
that
they
would
striue
with
him
,
by
prayers
to
God
for
him
,
Ephes
.
6.19
.
he
desires
them
of
that
Church
that
they
would
make
supplication
for
all
Saints
,
not
onely
for
the
weaker
sort
,
but
also
for
the
strongest
,
and
for
him
in
particular
,
that
vtterance
might
bee
giuen
vnto
him
,
that
he
might
open
his
mouth
boldly
,
to
publish
the
secret
of
the
Gospell
,
2.
Thessal
.
3.1
.
Furthermore
brethren
(
saith
the
Apostle
)
pray
for
vs
,
that
the
word
of
the
Lord
may
haue
free
passage
,
and
bee
glorified
as
it
is
with
you
.
Thus
doeth
our
Apostle
often
recommend
himselfe
to
the
prayers
of
others
,
and
thereby
plainely
shew
,
that
he
conceiued
,
and
would
haue
others
to
vnderstand
,
that
he
stood
in
need
of
other
mens
praiers
.
The
reason
why
men
of
greatest
gifts
and
grace
stand
in
need
of
other
mens
prayers
are
these
.
First
,
because
howsoeuer
they
haue
receiued
much
,
yet
they
still
want
,
not
onely
some
graces
that
are
found
in
others
,
but
in
the
measure
and
degree
of
those
which
themselues
haue
receiued
,
euen
those
graces
and
good
gifts
they
haue
receiued
may
bee
further
encreased
,
and
therefore
they
stand
in
neede
of
the
prayers
of
others
to
that
purpose
.
Secondly
,
they
are
in
danger
through
their
owne
corruption
to
swell
,
and
to
bee
lifted
vppe
aboue
their
brethren
,
in
respect
of
their
good
giftes
receiued
,
and
therefore
also
haue
neede
of
the
prayers
of
others
.
Thirdly
,
the
Diuell
is
most
busie
against
them
that
are
more
emminent
then
others
in
grace
and
sanctification
,
hee
labours
by
might
and
maine
,
to
ouerthrow
them
,
knowing
well
,
that
the
fall
of
such
commonly
carries
many
others
with
it
,
and
that
God
is
more
dishonoured
by
their
fall
,
then
by
the
fall
of
many
others
,
and
therefore
euen
the
best
,
and
such
as
are
endued
with
the
greatest
measure
of
grace
,
haue
neede
to
be
helped
by
the
prayers
of
others
.
Let
no
man
then
thinke
himselfe
so
excellent
and
so
farre
aduanced
aboue
others
in
knowledge
,
or
any
grace
whatsoeuer
,
No
man
is
to
●●●k
himselfe
〈◇〉
●xcellent
in
●nowledge
,
or
●●ny
other
●ce
as
that
he
hath
no
mind
of
other
mens
praiers
.
as
that
hee
hath
no
neede
of
other
mens
praiers
,
if
anie
so
thinke
,
hee
deceiues
himselfe
in
his
owne
proude
conceit
,
and
his
owne
heart
deceiues
him
:
if
a
man
haue
the
spirit
of
grace
,
and
prayer
,
and
bee
able
to
pray
for
others
,
and
can
boldely
goe
to
the
throne
of
grace
,
and
his
calling
bee
to
pray
for
others
,
(
hee
beeing
a
Minister
)
yet
hee
must
know
that
himselfe
also
hath
neede
of
other
mens
prayers
,
it
is
not
a
matter
of
complement
and
forme
onely
for
a
Minister
,
and
one
that
is
endued
with
an
excellent
gift
of
prayer
,
sometimes
to
recommend
himselfe
to
the
prayers
of
the
people
,
no
,
no
,
hee
ought
to
doe
it
,
hee
must
consider
that
the
force
of
prayer
is
not
from
the
dignitie
of
the
persons
that
make
it
,
Note
.
but
from
faith
in
the
promise
,
and
though
they
that
praie
for
him
,
bee
farre
inferiour
to
him
in
knowledge
,
and
other
excellent
giftes
,
yet
beeing
manie
,
and
ioyning
together
in
the
prayer
of
faith
,
as
one
man
,
their
prayers
are
of
great
force
with
the
LORD
,
hee
hath
made
a
gracious
promise
to
them
,
Matthew
the
eighteenth
,
nineteenth
and
twentieth
;
If
two
of
you
(
sayth
our
Sauiour
)
shall
agree
in
earth
vpon
anie
thing
,
whatsoeuer
they
shall
desire
,
it
shall
be
giuen
them
of
my
father
which
is
in
heauen
.
For
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
Acts
12.
Wee
finde
that
earnest
prayer
,
beeing
made
by
the
Church
to
GOD
,
for
Peter
,
when
hee
was
imprisoned
by
Herod
,
the
LORD
sent
his
Angell
and
deliuered
him
.
And
therefore
let
none
of
vs
thinke
it
is
a
matter
onely
of
forme
,
or
a
needelesse
thing
for
a
Minister
,
or
one
that
hath
excellent
giftes
,
and
happilie
a
notable
gift
of
prayer
himselfe
,
to
craue
the
prayers
of
others
;
hee
hath
neede
so
to
doe
,
euen
in
the
time
of
his
greatest
strength
,
and
in
time
of
sickenesse
,
or
some
greate
danger
hee
ought
to
require
the
assistance
of
others
in
prayer
,
and
to
put
himselfe
on
the
publique
prayers
of
the
Church
;
and
if
the
best
,
and
such
as
are
endued
with
excellent
giftes
,
haue
neede
of
other
mens
prayers
,
certainelie
,
then
they
much
more
that
are
of
meaner
gifts
,
and
haue
lesse
measure
of
grace
.
Nowe
before
wee
come
to
the
next
poynt
,
it
is
not
amisse
to
discouer
an
errour
of
the
Papists
;
from
this
and
the
like
places
of
Scripture
,
our
aduersaries
the
Papists
would
gather
warrant
for
their
inuocation
of
Saints
departed
.
And
thus
they
reason
.
Saint
Paul
here
and
in
other
places
desireth
the
prayers
of
others
liuing
on
the
face
of
the
earth
,
&
entreats
them
to
pray
for
him
:
therefore
(
say
they
)
much
more
may
we
desire
the
praiers
of
Saints
departed
,
A
Popish
argument
for
inuocation
of
Saints
departed
.
and
now
in
glotie
,
and
praie
them
to
praie
for
vs.
A
weake
and
sillie
ground
,
it
followeth
not
,
that
because
wee
may
request
the
liuing
to
pray
for
vs
,
therefore
wee
may
desire
the
dead
and
Saints
departed
so
to
doe
,
when
wee
answer
them
,
that
wee
haue
commandement
,
for
one
liuing
man
to
praie
for
another
,
wee
finde
expresse
warrant
in
the
word
of
God
,
that
one
liuing
man
may
request
the
prayers
of
another
,
but
no
commandement
nor
warrant
for
vs
to
desire
the
prayers
of
men
departed
.
What
is
there
replie
?
Forsooth
(
say
they
)
wee
neede
no
commandement
to
praie
,
or
desire
others
to
praie
for
vs
,
Reply
of
the
Papists
.
but
it
is
sufficient
to
know
their
credit
with
God
,
and
willingnesse
to
entreat
for
vs
,
when
they
are
therunto
requested
,
see
I
beseech
you
how
shameles
these
men
are
,
in
vnderpropping
their
bold
and
vngrounded
affections
when
they
can
finde
noe
warrant
for
them
in
the
booke
of
God
:
then
(
forsooth
)
they
sticke
not
to
say
wee
need
none
,
and
they
fly
to
other
shiftes
and
speculations
of
their
owne
,
would
a
man
think
that
a
man
of
learning
(
as
they
will
be
accounted
)
would
euer
breath
and
publish
such
rotten
stuffe
?
why
?
themselues
make
inuocation
of
Saynts
,
a
part
of
religious
worship
,
and
call
it
{αβγδ}
,
yea
they
call
on
Saints
departed
,
as
mediators
betweene
God
and
themselues
:
and
needs
there
no
commaundement
nor
expresse
warrant
out
of
the
worde
for
things
so
waighty
?
surely
none
,
but
men
that
care
not
what
they
vtter
,
would
auouch
it
;
but
it
is
an
vsuall
thinge
with
our
aduersaries
thus
to
deale
.
In
the
next
place
,
wee
are
to
marke
,
that
our
Apostle
hauing
made
knowne
to
the
Colossians
,
that
hee
allwaies
prayed
for
them
.
Chap.
1.3
.
Heere
hee
desires
them
to
pray
for
him
,
and
for
Timothie
:
hence
wee
may
gather
thus
much
That
it
is
a
mutuall
and
reciprocall
dutie
,
that
ought
to
bee
yeelded
,
from
the
Minister
to
the
people
,
and
from
the
people
to
the
Minister
,
to
pray
one
for
another
,
〈◇〉
M●n●ster
and
the
people
ought
mutually
to
pray
one
for
another
.
as
the
Minister
is
bound
to
pray
for
the
people
,
so
againe
are
the
people
bound
to
pray
for
the
Minister
:
and
this
is
not
onelie
cleare
by
the
euidence
of
this
text
,
but
also
from
other
places
beefore
cyted
,
wherein
the
Apostle
requires
to
bee
helped
by
the
prayers
of
other
Churches
.
And
indeede
there
is
greate
reason
why
the
people
ought
to
pray
for
their
Ministers
,
especially
such
as
are
faithfull
.
Because
such
Ministers
are
the
leaders
of
GODS
people
that
are
in
Armes
againste
the
Prince
of
darkenesse
,
and
his
instrumentes
the
worlde
without
,
and
the
fleshe
within
;
and
in
that
regarde
,
meete
with
many
sharpe
assaultes
,
and
the
people
are
so
deeply
interessed
in
them
as
that
their
fall
is
often
tymes
the
ruine
of
them-selues
,
and
the
casting
downe
of
the
Ministers
is
the
ouerthrowe
of
the
people
,
the
Ministers
are
their
sheepheardes
,
and
if
they
bee
smitten
,
the
people
are
commonly
like
silly
sheepe
scattered
abroade
,
they
are
as
the
watch-men
of
a
castle
or
cittie
,
and
if
they
bee
either
blinded
or
corrupted
the
citie
or
castle
may
easilie
bee
surprized
by
the
enemie
,
by
these
and
manie
other
names
of
similitude
giuen
to
ministers
in
Scripture
,
euerie
man
may
see
what
cause
the
people
haue
to
seeke
to
sustaine
and
strengthen
them
by
their
praiers
,
and
that
they
ought
to
striue
in
praier
to
God
for
them
continuallie
.
Wee
see
then
what
we
ought
to
doe
touching
this
particular
.
Let
vs
duely
consider
it
,
and
learne
to
put
this
dutie
in
practise
,
men
sometimes
complaine
of
the
defects
and
wants
that
are
found
in
those
that
serue
in
that
waightie
calling
of
the
Ministry
,
We
must
not
rest
in
seeing
the
wants
of
our
ministers
,
but
wee
must
pray
that
the
Lord
would
remoue
them
,
and
make
supplie
of
that
which
is
wanting
vnto
them
.
but
fewe
there
bee
,
that
seeke
supplie
to
their
wants
,
and
strength
to
their
weakenesse
,
by
their
often
and
feruent
praier
to
God
in
their
behalfe
.
No
doubt
thou
maiest
(
if
thou
wilt
bee
curious
)
spie
manie
wants
and
imperfections
,
in
the
best
and
most
faithfull
Ministers
,
and
if
thou
so
doe
,
rest
not
in
seeing
and
complaining
of
them
,
but
vse
that
same
meanes
which
the
LORD
hath
put
in
thy
power
for
the
redresse
of
them
,
and
praie
to
the
LORD
that
hee
woulde
remooue
them
,
and
giue
supplie
of
that
which
is
wanting
,
that
is
their
duetie
,
and
if
thou
be
one
that
doest
praie
for
the
Minister
,
remember
to
praie
for
him
chiefelie
for
his
workes
sake
,
euen
in
respect
of
the
word
of
comfort
hee
brings
to
thee
,
In
what
respect
the
people
are
to
pray
for
their
Minister
.
(
happilie
)
manie
praie
for
the
Minister
in
regard
hee
is
a
quiet
man
,
and
not
contentious
,
and
his
outward
carriage
giues
them
contentment
,
(
which
indeed
are
things
commendable
)
and
men
are
to
blesse
God
for
these
things
,
and
pray
for
a
Minister
endued
with
them
,
but
looke
that
thou
doe
as
the
Apostle
hath
taught
thee
1.
Thess.
5.13
.
Haue
the
Minister
in
singular
loue
for
his
workes
sake
,
and
testifie
thy
loue
in
praying
for
him
,
chiefelie
for
his
workes
sake
,
and
for
the
worde●
sake
;
and
pray
thou
that
the
LORD
would
more
and
more
,
fit
and
enable
him
to
the
worke
of
his
ministrie
,
and
that
the
LORD
would
open
his
mouth
to
speake
to
thy
profit
and
comfort
,
and
know
that
it
is
one
great
cause
that
men
finde
no
sweetenesse
in
the
comforts
deliuered
by
the
Minister
,
because
they
praie
not
for
the
Minister
,
that
the
LORD
would
open
his
mouth
to
speake
to
their
comfort
,
and
therefore
doe
thou
(
when
thou
commest
to
heare
a
faithfull
Minister
)
praie
to
the
Lord
that
he
would
direct
his
heart
,
and
open
his
mouth
,
that
hee
may
speake
to
thy
good
,
and
thy
comfort
,
and
to
take
this
as
a
sure
rule
.
Note
.
The
best
waie
to
finde
comfort
in
our
friendes
is
to
praie
for
them
,
so
certainelie
the
best
waie
to
finde
comfort
by
the
Minister
,
is
to
praie
for
him
,
and
therefore
bee
carefull
to
practise
this
duetie
,
and
praie
to
the
Lord
that
hee
would
mo●e
and
more
fit
and
enable
his
Minister
to
the
worke
of
his
calling
and
that
hee
would
giue
him
strength
,
courage
and
power
,
to
stand
against
men
and
diuels
,
that
seeke
by
force
and
subtiltie
,
to
daunt
and
discourage
him
,
or
to
driue
him
awaie
,
or
to
hold
him
backe
from
the
faithfull
discharge
of
his
ministrie
,
and
whensoeuer
thou
commest
to
heare
him
lift
vp
thy
heart
to
the
Lord
for
him
,
that
the
Lord
would
so
guide
his
heart
and
tongue
by
his
Spirit
,
that
he
may
speake
to
thy
profit
and
comfort
,
and
then
doubtlesse
thou
shall
finde
much
good
by
his
teaching
.
Marke
wee
further
,
that
in
this
request
of
the
Apostle
,
hee
saith
not
barelie
praying
for
vs
,
but
praying
also
for
vs
,
praying
for
vs
together
with
your
owne
selues
.
Heere
then
wee
doe
plainelie
see
,
that
in
praying
for
our selues
,
wee
must
remember
others
,
as
members
of
one
and
the
same
body
with
vs
:
this
pointe
I
haue
heeretofore
handled
,
and
therefore
I
now
onely
name
it
.
And
know
we
thus
much
briefely
.
In
that
the
Apostle
saith
,
praying
for
vs
,
together
with
your selues
;
wee
may
gather
that
he
that
will
pray
for
another
,
must
pray
for
himselfe
,
He
that
will
pray
for
another
must
bee
able
to
pray
for
himselfe
.
and
hee
must
bee
able
to
pray
for
himselfe
,
and
if
thou
canst
not
pray
for
thy selfe
,
how
canst
thou
pray
for
another
.
Wicked
,
prophane
,
and
loose
persons
,
vse
it
as
a
common
argument
,
to
perswade
others
to
doe
that
which
they
request
at
their
hands
,
that
they
will
pray
for
them
,
Reproofe
of
such
as
promise
to
pray
for
others
,
being
not
able
to
pray
for
themselues
.
doe
this
or
that
for
me
(
say
they
)
and
I
will
pray
for
you
,
being
indeed
not
able
to
pray
for
themselues
,
with
comfort
for
as
Salomon
saith
,
Pro
.
28.9
.
He
that
turneth
away
his
eare
from
hearing
the
Lawe
,
euen
his
praier
shall
bee
abominable
.
Hee
that
is
hardned
in
his
sinnes
,
and
willingly
,
and
wittingly
,
turnes
away
his
eare
,
from
knowing
or
obeying
the
will
of
God
,
reuealed
in
his
word
,
he
cannot
pray
for
himselfe
with
comfort
,
his
praier
doth
incense
the
Lord
to
further
wrath
against
himselfe
,
and
how
then
can
hee
pray
for
another
with
comfort
?
doubtlesse
hee
cannot
,
and
therefore
labour
thou
to
bee
able
to
pray
;
and
to
put
vp
the
praier
of
faith
for
thy selfe
,
otherwise
neuer
thinke
that
thou
art
able
to
pray
for
another
.
Come
wee
to
speake
of
the
second
generall
thing
laid
downe
in
this
verse
(
namely
)
the
thing
the
Apostle
did
wish
the
Colossians
to
aske
and
craue
of
the
LORD
in
their
praiers
for
him
and
Timothy
,
expressed
in
these
words
,
That
GOD
may
open
vnto
vs
the
dore
of
vtterance
,
hee
entreateth
the
Colossians
to
pray
for
him
and
Timothy
,
and
he
tels
them
what
hee
would
haue
them
to
aske
of
GOD
for
them
(
namely
)
this
,
That
GOD
might
open
vnto
them
the
doore
of
vtterance
.
Interpretation
.
That
forme
and
phrase
of
speech
(
the
dore
of
vtterance
)
in
this
place
is
a
Metaphoricall
and
borrowed
speach
vsed
by
way
of
similitude
,
wherein
the
Apostle
compareth
the
mouth
,
the
instrument
of
speech
,
and
vtterance
,
vnto
a
dore
,
or
gate
,
of
it selfe
shut
,
which
none
is
able
to
set
open
,
but
the
Lord
;
indeed
the
word
(
doore
)
vsed
Metaphorically
,
and
by
way
of
similitude
,
is
sometimes
put
to
signifie
occasion
,
as
Paul
saith
,
1
Cor
.
16.9
.
A
great
doore
and
effectuall
is
opened
vnto
me
,
(
that
is
)
a
great
oportunity
or
occasion
of
preaching
,
and
spreading
of
the
Gospell
is
offered
vnto
me
,
but
heere
being
put
with
the
addition
(
of
vtterance
or
speach
)
we
are
to
vnderstand
by
it
the
mouth
,
the
instrument
of
speech
,
which
is
as
the
dore
or
passage
of
speech
,
and
the
opening
of
that
doore
,
which
is
onely
from
the
Lord
,
as
the
Apostle
heere
saith
,
(
that
God
may
open
unto
vs
the
word
of
vtterance
)
doth
imply
two
things
.
First
,
a
giuing
of
a
power
and
abilitie
of
speaking
,
and
of
vtterance
,
all
naturall
impediments
beeing
remooued
;
and
taken
away
,
a
facultie
to
speake
and
vtter
things
without
any
impediment
,
and
a
giuing
of
liberty
of
speech
and
vtterance
without
any
outward
let
or
hinderance
.
Thus
then
wee
are
to
vnderstand
these
words
,
as
if
the
Apostle
had
said
;
Pray
for
mee
and
Timotheus
,
that
the
Lord
(
who
is
onely
able
)
would
vouchsafe
to
set
open
our
mouthes
,
that
of
themselues
are
shut
,
and
not
able
to
vtter
a
word
,
and
that
hee
would
make
them
as
open
gates
and
dores
,
thorow
which
speach
and
vtterance
may
passe
,
that
our
mouthes
may
be
able
to
speake
and
vtter
foorth
things
without
any
naturall
impediment
,
and
that
they
may
speake
freely
without
any
outward
let
or
hinderance
.
First
,
heere
consider
we
,
what
it
is
that
the
Apostle
desired
the
Colossians
to
pray
for
that
the
Lord
would
giue
to
him
,
and
Tymothy
,
(
namely
)
this
,
that
God
would
open
to
them
the
dore
of
vtterance
,
that
hee
would
giue
them
ability
,
and
liberty
of
speech
,
and
vtterance
to
preach
the
Gospell
of
Christ
;
he
desires
them
not
to
pray
that
the
Lord
would
giue
them
power
to
worke
miracles
,
that
they
might
be
able
to
heale
the
sicke
,
or
the
like
,
but
that
they
would
pray
,
that
the
dore
of
vtterance
might
be
opened
to
them
.
Hence
then
we
may
easily
see
.
That
an
open
doore
of
vtterance
,
a
mouth
able
to
speake
,
and
vtter
foorth
the
secrets
of
the
Gospell
,
is
most
needfull
for
the
Lords
Minister
,
A
mouth
able
to
vtter
foorth
the
secrets
of
the
Gospell
is
absolutely
needfull
for
the
Lords
Minister
.
yea
it
is
a
thing
of
absolute
necessitie
,
without
which
,
none
can
be
a
good
Minister
;
let
a
man
haue
neuer
so
much
learning
,
and
knowledge
in
his
head
,
yet
if
hee
want
ability
,
conueniently
and
with
some
grace
to
vtter
,
and
expresse
the
same
,
hee
is
not
fit
for
that
holy
function
,
and
for
the
seruice
of
the
Ministrie
of
the
Gospell
.
Malak
.
2.7
.
The
Prophet
said
in
time
of
the
old
Testament
,
That
the
Priests
lips
should
preserue
knowledge
,
it
should
not
be
onely
in
his
head
,
but
in
his
lips
,
and
they
should
seeke
the
Law
at
his
mouth
,
and
his
mouth
should
be
able
to
vtter
it
.
And
he
giues
this
reason
of
it
;
For
he
is
the
Messenger
of
the
Lord
of
hostes
:
and
if
that
reason
were
then
good
,
as
doubtlesse
it
was
,
then
must
it
needes
bee
now
much
more
a
good
reason
,
to
proue
that
the
lips
of
the
Minister
of
the
Gospell
ought
to
preserue
knowledge
,
and
that
his
mouth
should
bee
able
to
vtter
foorth
the
secrets
of
the
Gospell
,
because
he
is
the
Ambassador
of
Christ
,
2
Cor
.
5
20.
And
being
the
Ambassador
of
the
Lord
to
his
people
,
it
followeth
necessarily
that
he
must
be
able
and
apt
to
deliuer
his
ambassage
vnto
them
.
Againe
,
the
people
attaine
their
faith
ordinarily
by
hearing
,
Rom.
10.17
.
Faith
is
by
hearing
,
and
therefore
it
must
needes
be
,
that
the
Minister
must
be
able
by
speaking
,
to
beget
faith
in
them
,
and
to
confirme
the
same
,
as
the
Apostle
speakes
plainely
,
Verse
14.
How
shall
they
heare
without
a
Preacher
,
without
one
to
open
and
to
vtter
forth
to
them
the
doctrine
of
the
Gospell
.
And
hence
it
is
,
that
the
Apostle
in
the
description
of
one
that
is
to
be
chosen
to
that
great
office
of
the
Ministrie
,
requireth
chiefly
,
that
he
be
apt
to
teach
,
1
Tim
.
3.2
.
It
is
then
a
cleare
point
,
that
an
open
doore
of
vtterance
,
a
mouth
able
to
vtter
foorth
the
secrets
of
the
Gospell
,
is
a
thing
most
requisite
,
and
ought
to
be
found
in
some
measure
in
euery
Minister
of
the
Gospell
.
How
then
can
they
bee
held
sufficient
Ministers
of
the
Gospell
,
Dumbe
Ministers
are
insufficient
ministers
of
the
Gospell
.
who
are
altogether
destitute
of
the
gift
of
vtterance
,
are
dumbe
and
cannot
speake
,
and
haue
no
manner
of
abilitie
to
vtter
foorth
the
secrets
of
the
Gospell
?
Admitte
they
haue
all
the
vertues
and
good
properties
that
can
commend
a
man
in
the
world
besides
,
yet
wanting
this
they
want
that
which
is
most
needfull
,
yea
absolutely
needefull
,
without
which
they
cannot
be
fit
for
the
worke
of
the
Ministrie
;
yet
many
such
haue
crept
into
that
calcalling
,
and
still
lurke
in
the
Church
,
and
it
being
a
matter
of
such
great
and
absolute
necessitie
to
vtter
foorth
the
secrets
of
the
Gospell
.
Wee
for
our
parts
,
are
to
blesse
God
for
his
mercy
towards
any
people
,
Wee
are
to
blesse
God
for
giuing
a
minister
to
a
people
able
and
fit
to
publish
the
secrets
of
the
Gospel
,
&
to
pitty
them
tha●
want
such
a
minister
.
where
we
see
a
Minister
set
ouer
them
that
hath
knowledge
and
a
competent
gift
of
vtterance
fit
for
the
publishing
of
the
Gospel
,
and
conscience
to
vse
it
,
the
Lord
hath
visited
that
people
with
a
speciall
fauour
.
And
we
are
to
pitty
that
people
to
whom
the
Lord
hath
denied
that
mercy
,
and
suffered
them
to
liue
vnder
a
Minister
that
hath
no
manner
of
abilitie
that
way
:
there
case
is
pitifull
indeed
,
for
howsoeuer
Christ
hath
done
sufficient
for
the
saluation
of
all
the
world
,
yet
they
want
the
ordinarie
meanes
whereby
the
benefit
of
redemption
might
be
applied
to
them
,
and
so
their
case
is
lamentable
,
happily
they
see
it
not
,
and
in
that
respect
it
is
more
pittifull
,
and
we
are
to
put
on
tender
bowels
,
and
in
pittie
and
compassion
toward
them
,
to
pray
to
the
Lord
as
our
Sauiour
hath
taught
vs
,
Matth
.
9.38
.
that
hee
would
send
to
them
such
workemen
,
as
for
knowledge
,
vtterance
,
and
other
gifts
are
both
fit
,
able
,
and
willing
also
,
to
make
knowne
,
and
to
open
vnto
them
the
secrets
and
sweete
comforts
of
the
Gospell
.
In
the
next
place
in
that
the
Apostle
doth
intreate
the
Colossians
to
pray
for
him
and
Timothy
,
that
the
Lord
would
set
open
their
mouthes
,
and
that
hee
would
make
them
able
to
vtter
the
secrets
of
the
Gospell
.
We
are
further
taught
.
That
GOD
onely
doth
open
the
doore
of
vtterance
,
hee
onely
giues
ability
and
libertie
of
speach
;
God
onely
giues
abilitie
and
liberty
of
speech
.
not
onely
the
knowledge
of
holy
things
,
and
of
the
Mysteries
of
Christ
,
but
euen
words
to
vtter
them
is
from
the
Lord
.
Let
a
man
haue
neuer
so
much
knowledge
,
and
be
as
full
of
good
matter
,
as
was
Elihu
,
Iob
32.18
.
Yet
vnlesse
the
Lord
put
words
into
his
mouth
,
hee
shall
bee
dumbe
and
not
able
to
vtter
it
,
Exod
.
4.11.12
.
Wee
finde
that
Moses
pleading
his
infirmity
,
and
that
hee
was
not
eloquent
,
but
a
man
of
slow
speech
,
and
slow
of
tongue
,
the
Lord
said
vnto
him
,
who
hath
giuen
the
mouth
?
As
hee
had
said
,
dost
thou
not
consider
,
that
I
onely
giue
ability
and
power
to
speake
,
to
whom
I
will
,
and
that
I
take
it
away
at
my
pleasure
?
Therefore
goe
thy
way
,
and
I
will
be
with
thy
mouth
,
and
will
teach
thee
what
thou
shalt
say
.
Psalm
.
51.14
.
Dauid
intreating
the
Lord
to
deliuer
him
from
bloud
,
hee
promiseth
that
his
tongue
should
sing
ioifully
of
his
righteousnesse
.
Yet
in
the
next
verse
,
as
if
hee
had
forgot
himselfe
,
and
not
said
well
,
in
saying
,
my
tongue
shall
sing
ioifully
of
thy
righteousnesse
;
hee
makes
his
prayer
to
the
LORD
,
that
hee
would
open
his
lippes
,
that
his
mouth
might
speake
to
his
praise
.
Plainely
shewing
.
That
though
the
LORD
should
,
according
to
his
request
,
giue
him
the
matter
of
praise
,
and
thankesgiuing
,
and
he
should
conceiue
it
in
his
minde
,
yea
put
matter
into
his
mouth
;
yet
,
vnlesse
the
Lord
did
adde
a
further
grace
and
mercy
,
euen
to
open
his
lips
,
he
should
not
bee
able
to
vtter
it
.
And
the
reason
of
this
is
,
that
wee
finde
,
Act.
17.28
.
In
the
Lord
wee
liue
,
moue
,
and
haue
our
being
;
euery
motion
of
soule
and
bodie
,
(
as
it
is
a
motion
)
is
from
the
Lord
;
without
his
helpe
and
assistance
we
are
not
able
to
mooue
the
least
finger
to
the
doing
of
any
outward
ciuill
thing
,
and
therefore
much
more
doth
he
alone
vnlose
the
strings
of
our
tongues
,
and
giue
ability
and
liberty
of
speach
to
vtter
foorth
holy
things
,
and
the
mysteries
of
the
Gospell
.
Confutation
of
free
will
as
the
Papists
teach
it
.
Hence
I
might
take
occasion
to
shew
the
errour
of
the
Papists
,
the
patrons
and
defenders
of
free
will
,
who
teach
a
freedome
of
will
,
euen
in
the
will
it selfe
,
and
of
it selfe
in
spiri●uall
things
;
but
if
euery
motion
of
body
and
soule
be
from
the
Lord
,
and
wee
are
not
able
to
moue
any
facul●y
of
the
one
,
or
part
of
the
other
,
but
as
we
are
helped
and
assisted
by
the
Lord
,
then
there
can
be
no
freedome
of
w●ll
,
in
the
will
it selfe
,
and
by
it selfe
,
in
ciuill
good
things
;
indeed
,
we
willingly
acknowledge
a
liberty
of
will
,
to
will
spirituall
good
in
the
state
of
grace
,
after
regenerat●on
;
yet
not
a
liberty
in
the
will
it selfe
,
but
by
the
continuall
assisting
grace
of
God
,
the
will
truely
changed
and
renued
,
hath
freedome
to
will
that
which
is
good
,
yet
not
by
it selfe
,
but
by
the
continuall
assistance
of
Gods
grace
.
A
Minister
of
the
word
that
knowes
holy
things
and
hath
thought
vpon
them
must
intreate
the
Lord
to
enable
him
to
vtter
them
.
Now
is
it
so
,
that
God
onely
doth
open
the
dore
of
vtterance
▪
and
that
a
man
hauing
neuer
so
much
knowledge
cannot
vtter
it
vnlesse
God
open
his
mouth
.
Surely
then
,
the
Minister
of
the
word
must
not
rest
in
his
knowledge
and
meditation
,
but
hee
must
humbly
craue
it
of
the
Lord
,
that
he
may
be
able
to
vtter
the
holy
things
he
hath
thought
vpon
.
And
heere
(
by
the
way
to
touch
it
)
if
the
Minister
of
the
word
cannot
vtter
the
holy
things
he
hath
studied
and
thought
vpon
;
vnlesse
the
Lord
giue
him
vtterance
,
how
then
is
it
possible
,
that
one
being
not
a
Minister
,
nor
euer
cald
on
to
that
office
should
be
able
to
vtter
them
?
A
Minister
of
the
word
being
not
able
to
vtter
the
holy
things
he
hath
studied
&
thought
vp
on
,
vnles
God
giue
him
vtterance
,
much
lesse
can
others
that
are
no
Ministers
be
able
to
do
it
.
How
can
one
that
comes
from
a
manuary
trade
to
Preach
(
as
it
is
sometimes
among
Brownists
.
)
How
(
I
pray
you
)
can
such
a
man
thinke
,
that
hee
shall
bee
able
to
vtter
holy
things
,
and
to
speake
as
a
Minister
in
a
Congregation
,
or
in
a
meeting
of
Christians
.
Obiect
:
The
Lord
can
enable
him
so
to
speake
,
I
grant
it
,
that
is
without
question
,
the
Lord
can
,
but
whether
he
will
or
no
,
thereof
I
make
some
doubt
,
and
I
haue
reason
for
it
,
because
indeede
,
such
an
one
doth
thrust
himselfe
into
an
office
to
which
he
is
not
cald
,
and
therefore
cannot
pray
to
the
Lord
to
open
to
him
the
doore
of
vtterance
,
to
speake
as
a
Minister
with
any
assurance
te
be
heard
.
Admit
this
,
(
which
happely
will
bee
further
obiected
)
that
such
a
man
hath
the
allowance
of
them
that
ioine
with
him
,
hee
thinkes
himselfe
able
,
and
they
allow
him
,
and
designe
him
to
the
office
of
teaching
.
What
then
,
is
he
therefore
rightly
called
to
that
office
?
I
doubt
of
that
also
,
because
hee
cannot
ordinarily
haue
that
abilitie
,
and
those
gifts
that
are
necessarie
for
the
furnishing
of
an
ordinarie
Minister
of
the
Gospell
,
he
being
brought
vp
to
a
Mechanicall
trade
,
and
so
wanting
the
helpe
of
Arts
and
tongues
,
cannot
ordinarily
haue
the
gift
of
true
interpretation
of
Scripture
,
and
right
diuiding
of
the
word
,
in
a
publike
meeting
of
Christians
,
which
is
a
matter
of
great
difficultie
,
and
of
the
greatest
learning
.
The
Lord
(
if
he
please
)
can
giue
gifts
extraordinarily
,
but
(
as
one
saith
well
)
at
the
first
comming
of
the
Gospell
,
the
Lord
did
stirre
vp
simple
men
extraordinarily
,
when
the
Vniuersities
were
the
greatest
enemies
of
Religion
;
but
now
hauing
restored
to
vs
the
plenty
of
Canaan
,
we
must
know
that
the
date
of
extraordinarie
calling
is
expired
,
and
therefore
such
a
man
as
comes
suddenly
from
a
manuary
trade
to
preach
the
word
,
cannot
looke
that
the
LORD
should
open
to
him
the
doore
of
vtterance
to
publish
the
secrets
of
the
Gospell
.
No
,
no
,
a
Minister
of
the
Gospell
,
lawfully
called
,
and
fitted
for
that
office
,
must
craue
it
at
the
Lords
hands
,
that
hee
may
bee
able
to
vtter
the
secrets
of
the
Gospell
.
Prou.
16
1.
The
preparations
of
the
heart
are
in
man
,
but
the
answer
of
the
tongue
is
from
the
Lord
.
The
meaning
is
,
that
a
man
may
haue
,
as
it
were
,
whole
armies
of
thoughts
in
his
minde
,
and
those
by
long
meditation
orderly
disposed
,
yet
the
vttermost
of
his
minde
is
,
as
God
shall
open
his
mouth
,
he
cannot
vtter
aright
any
part
of
that
matter
he
hath
thought
on
,
vnlesse
the
Lord
giue
him
the
gift
of
vtterance
,
and
at
his
hands
it
must
be
thought
for
.
Againe
,
is
it
so
,
that
God
onely
doth
open
the
dore
of
vtterance
,
and
he
onely
giues
ability
and
liberty
of
speach
to
his
Ministers
?
Then
wee
may
easily
conceiue
,
where
wee
are
to
seeke
and
sue
for
abilitie
and
libertie
of
speech
,
to
the
Ministers
of
the
Gospell
,
euen
at
the
hands
of
the
Lord
Ability
and
liberty
of
speech
to
the
minister
of
the
Gospell
,
must
be
sought
for
at
the
hands
of
the
Lord
.
by
earnest
and
heartie
praier
,
who
onely
it
is
,
that
must
giue
it
,
and
withall
it
behooues
vs
to
take
heede
wee
prouoke
not
the
Lord
to
shut
vp
that
door●
of
vtterance
:
for
as
it
is
,
Reuel
.
3
7.
If
he
open
none
can
shut
,
and
if
he
shut
none
can
open
.
Now
we
by
our
sinnes
prouoke
the
Lord
to
locke
vp
the
dore
of
vtterance
,
euen
to
take
away
,
either
abilitie
or
libertie
of
speech
from
his
Ministers
,
when
men
walke
not
worthy
the
Gospell
,
Phil
.
1.27
.
They
iustly
prouoke
the
Lord
,
either
to
send
foolish
teachers
,
or
to
stop
the
mouths
of
such
as
are
wise
and
able
to
diuide
the
word
of
God
aright
,
and
not
to
suffer
them
to
speake
any
more
in
his
name
to
them
.
If
the
Minister
haue
the
dore
of
vtterance
,
Note
.
and
haue
his
mouth
opened
to
tell
thee
of
thy
sinnes
,
and
the
danger
of
them
,
and
thou
hast
not
a
dore
of
vterance
,
thou
wilt
not
suffer
the
word
to
enter
into
thine
heart
and
to
worke
in
thee
a
reformation
,
but
thou
doest
still
please
thy selfe
in
thy
sinnes
,
and
in
following
the
lusts
of
thyne
owne
heart
.
What
doest
thou
?
surelie
prouoke
the
Lord
either
by
death
,
or
some
other
way
to
silence
the
Minister
,
and
to
stop
his
mouth
:
therefore
consider
it
,
and
if
we
desire
abilitie
and
libertie
of
speech
,
to
the
Ministers
of
the
Gospell
:
let
vs
heartily
and
earnestly
,
sue
for
it
at
the
Lords
handes
,
let
vs
take
heede
,
wee
prouoke
him
not
by
our
sinnes
to
take
away
these
thinges
from
them
:
if
wee
humbly
seeke
for
it
,
that
the
Lord
would
open
the
dore
of
vtterance
to
his
Ministers
;
and
if
wee
open
our
owne
hearts
,
and
suffer
the
word
of
GOD
to
enter
into
them
,
then
(
doubtlesse
)
where
the
dore
is
opened
,
the
LORD
will
open
it
wyder
,
and
hold
it
open
,
maugre
the
malice
of
the
Diuell
and
all
the
power
of
Hell
.
Note
wee
one
thinge
further
;
Paul
(
noe
doubt
)
had
the
dore
of
vtterance
opened
to
him
;
hee
had
abillitie
,
and
some
libertie
to
vtter
the
secrets
of
the
Gospell
,
though
he
was
a
prisoner
,
as
appeares
Act.
28.31
.
and
yet
heere
he
desires
the
Colossians
to
pray
,
that
God
would
open
vnto
him
the
dore
of
vtterance
:
hence
we
may
gather
.
That
a
man
that
hath
the
gift
of
vtterance
ought
,
not
withstanding
,
to
pray
,
and
to
desire
others
to
pray
for
the
continuance
and
increase
of
that
gift
,
He
that
hath
the
gift
of
vtterance
,
ought
to
pray
and
to
intreat
others
to
pray
for
the
continuance
●nd
increase
o●
that
gift
.
that
the
LORD
would
continnue
it
to
him
and
more
and
more
increase
it
.
If
a
man
haue
his
house
full
of
foode
,
and
prouision
laid
vp
for
a
whole
yeare
,
yea
for
many
yeares
,
yet
he
must
still
pray
:
giue
vs
this
day
our
dayly
bread
;
and
still
pray
that
the
Lord
would
giue
him
the
vse
of
those
things
,
and
giue
them
power
and
strength
to
doe
him
good
.
So
if
a
man
bee
stronge
to
followe
his
labour
,
and
bee
neuer
so
able
to
doe
the
workes
of
his
callinge
;
yet
hee
must
still
craue
strength
and
assistance
from
the
Lord
,
that
the
LORD
would
blesse
his
strength
and
giue
him
the
right
vse
of
it
,
and
continue
it
to
him
.
Now
this
is
a
thing
either
not
knowne
or
little
regarded
of
many
.
They
rush
vpon
the
workes
of
their
callings
presuming
on
their
owne
strength
,
Reproofe
of
those
who
rush
vpon
the
works
of
their
callings
presuming
on
their
own
strength
.
the
Lord
therefore
doth
sometimes
blow
vpon
their
strength
and
suddenly
turnes
it
to
weakenesse
.
Hauing
now
handled
the
matter
which
the
Apostle
intreated
the
Colossians
to
pray
for
,
in
the
behalfe
of
himselfe
and
Timothy
,
come
wee
to
the
end
and
purpose
for
which
hee
desired
that
ability
and
liberty
might
be
giuen
them
in
these
words
(
to
speake
the
myst
ry
of
Christ
)
the
Apostle
desired
that
the
dore
of
vtterance
might
be
opened
to
him
and
Timothy
,
for
the
publishing
and
preaching
of
the
Gospell
,
the
excellency
whereof
hee
sets
out
by
two
arguments
.
First
,
by
the
high
and
heauenly
matter
of
it
containing
in
it
heauenly
mysteries
of
Christ
,
and
Secondly
,
by
the
worth
of
it
in
respect
of
the
greatest
affliction
,
that
it
is
a
doctrine
so
excellent
,
as
it
is
worth
the
suffering
for
,
to
the
losse
of
liberty
;
yea
and
life
too
,
if
the
professors
of
it
be
thereunto
called
,
and
the
Apostle
saith
that
hee
for
the
professing
and
preaching
of
the
Gospell
,
doubted
not
to
expose
himselfe
to
trouble
,
and
to
bee
bound
with
chaines
as
an
euill
doer
,
and
so
by
his
owne
suffring
for
it
,
he
proues
the
excellency
of
it
,
in
these
words
(
wherefore
I
am
also
in
bonds
.
)
Interpretation
.
Let
vs
first
clear
the
words
touching
the
sence
and
meaning
of
them
(
to
speake
)
that
is
,
to
publish
,
declare
;
and
by
speech
to
make
knowne
(
the
mystery
of
Christ
)
that
is
,
the
doctrine
of
the
Gospell
,
for
so
the
Apostle
cals
it
,
Ephesians
6.19
.
The
secret
of
the
Gospell
.
Now
the
Gospell
i●
called
the
mysterie
of
Christ
because
Christ
is
the
subsubiect
matter
of
it
,
and
hee
is
the
very
substance
of
the
Gospell
,
the
Gospell
containing
in
it
the
doctrine
of
Christ
his
incarnation
and
offices
,
his
humiliation
,
his
exa●tation
,
his
humanity
,
his
diuinity
,
his
office
of
mediation
,
and
all
things
concerning
the
life
and
death
of
Christ
.
And
againe
:
The
Gospell
is
called
a
mystery
,
because
it
is
wonderfull
deepe
,
secret
and
vnsearchable
,
such
an
excellent
,
and
withall
,
such
an
hidden
thing
,
as
the
vnderstanding
and
knowledge
of
it
cannot
be
attained
by
anie
wit
of
man
,
no
nor
of
Angels
,
who
are
therefore
said
to
stoope
downe
to
look
into
the
maruellous
work
of
redemption
,
and
the
secrets
of
the
Gospell
,
1.
Pet
.
1.12
.
(
Wherefore
I
am
also
in
bonds
)
these
words
haue
no
difficultie
in
them
,
the
meaning
of
them
is
briefly
this
,
for
which
excellent
doctrine
of
the
Gospell
I
also
suffer
restraint
of
my
liberty
,
and
am
imprisoned
and
bound
in
prison
.
In
the
first
place
obserue
we
heere
that
our
Apostle
desired
abilitie
and
libertie
of
vtterance
to
bee
giuen
to
him
and
Timethie
,
for
this
end
and
purpose
,
that
they
might
publish
and
declare
,
and
by
speaking
make
knowen
the
doctrine
of
the
Gospell
,
they
desired
not
that
gift
for
their
owne
praise
,
that
they
might
seeme
learned
,
(
for
without
the
gift
of
vtterance
,
a
mans
learning
lies
hid
as
a
Iewell
in
a
darke
place
)
or
for
their
owne
profitte
,
that
they
might
bee
more
liberally
rewarded
by
the
Church
,
but
that
they
might
by
speech
vtter
foorth
,
and
declare
the
secrets
of
the
Gospell
,
heere
then
iust
occasion
is
giuen
to
shew
that
the
gift
of
vtterance
bestowed
on
a
Minister
of
the
Gospell
both
ought
to
bee
vsed
,
and
not
to
bee
as
a
talent
hid
and
wrapped
vp
in
a
napkin
,
and
that
it
ought
to
bee
vsed
to
a
right
end
,
not
to
his
owne
praise
,
nor
his
owne
profit
,
but
to
the
publishing
of
the
secrets
of
the
Gospell
,
so
as
may
be
most
for
the
glorie
of
God
,
and
the
good
of
his
people
,
but
on
these
things
I
will
not
stand
,
let
it
suffice
onely
to
haue
named
them
.
In
that
the
Apostle
desires
the
gift
of
speech
to
speake
the
mystery
of
Christ
,
and
by
speech
to
make
knowen
the
doctrine
of
the
Gospell
.
We
may
easily
see
,
that
spaeking
or
preaching
of
the
word
by
the
tongue
of
man
,
iustified
and
prooued
to
vs
,
Verbum
vocale
,
(
as
it
is
called
)
a
publishing
,
a
making
knowen
of
the
doctrine
of
the
word
by
the
voyce
of
man
,
The
preaching
of
the
word
,
by
the
tongue
and
voice
of
man
,
thereunto
called
,
is
a
thing
lawfull
and
necessarie
.
is
warranted
,
it
is
a
thing
that
may
and
ought
to
bee
vsed
,
yea
,
it
is
a
matter
of
necessity
,
it
is
needfull
,
that
the
doctrine
of
the
word
be
made
knowen
by
the
speech
of
man
as
may
easily
be
prooued
.
For
as
the
Apostle
saith
,
Rom.
1.10
.
the
Gospell
is
the
power
of
God
to
saluation
,
but
to
whom
?
to
euerie
one
generally
without
exception
of
anie
?
no
,
but
to
euery
one
that
beleeueth
,
so
doth
the
Apostle
limit
that
power
,
and
how
is
faith
wrought
by
the
bare
letter
and
sentence
of
the
Gospell
,
recorded
in
the
written
word
?
no
,
but
by
the
Gospell
preached
,
Rom.
10.14
.
How
shall
they
beleeue
without
a
Preacher
,
for
the
working
of
faith
the
Gospell
must
bee
heard
,
and
not
onely
heard
by
the
bare
repetition
of
the
sentence
of
it
,
but
heard
preached
(
that
is
)
the
secret
mysteries
of
it
opened
,
and
applyed
by
the
voyce
and
speech
of
man
called
to
that
office
.
And
there
is
yet
further
reason
for
it
,
namely
this
,
the
sentence
of
the
Gospell
is
generall
,
the
promises
of
life
,
and
saluation
,
are
indefinitely
propounded
in
the
written
word
,
whosoeuer
beleeues
in
the
sonne
of
God
shall
bee
saued
,
&c.
and
they
are
aboue
the
reach
of
naturall
vnderstanding
,
such
as
naturall
reason
cannot
comprehend
,
and
generals
,
of
that
nature
must
needes
bee
vnprofitable
,
if
they
bee
not
vnfolded
and
applied
,
and
therefore
it
is
needefull
that
the
doctrine
of
the
Gospell
should
bee
published
and
made
knowen
by
the
preaching
of
men
called
to
that
function
,
and
the
Lord
hath
ordained
that
men
called
to
teach
the
Gospell
,
should
by
speaking
vtter
foorth
the
secrets
of
it
,
and
in
his
name
should
expound
and
applie
the
same
to
the
persons
of
their
hearers
particularly
.
First
this
crosseth
the
foolish
conceit
of
the
Anabaptists
and
familists
who
hould
that
the
publique
ministerie
and
teaching
of
the
worde
by
the
voice
and
speech
of
man
is
needelesse
,
The
opinion
of
Anabaptists
and
Familists
who
denie
the
teaching
of
the
word
by
the
ministrie
of
man
,
ouerthrowen
.
they
alleadge
for
defence
of
their
opinion
that
of
Iere
.
31.34
.
where
the
Prophet
foretels
that
in
the
time
of
the
Gospell
,
vnder
the
new
Testament
,
men
should
no
more
teach
euery
man
his
neighbour
and
euery
man
his
brother
,
saying
,
know
the
Lord
,
but
they
should
all
know
him
from
the
least
of
them
vnto
the
greatest
of
them
.
Therfore
(
say
they
)
teaching
now
by
the
voice
of
man
is
needlesse
.
Answer
,
the
Prophets
meaning
is
,
that
Gods
elect
in
the
time
of
the
new
Testament
sheuld
not
onely
be
taught
by
the
outward
mistery
and
speech
of
man
,
but
inwardly
also
by
the
Spirit
of
God
,
as
appeares
in
the
verse
before
,
I
will
put
my
Law
into
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
bee
my
people
.
Oh
but
saith
the
Familist
,
if
that
be
the
meaning
of
the
Prophet
,
then
saint
Iohn
1.
Ioh
.
2.27
.
hath
shewed
it
to
bee
needlesse
to
be
taught
by
the
voyce
of
man
.
The
annointing
(
saith
he
)
(
that
is
)
the
Spirit
which
ye
haue
receiued
of
him
dwelleth
in
you
,
and
yee
need
not
that
any
man
teach
you
.
Againe
,
the
meaning
of
Saint
Iohn
is
,
that
the
elect
hauing
receiued
the
spirit
need
not
that
any
man
shold
teach
them
to
discerne
truth
taught
,
from
errour
and
deceit
,
but
are
inwardly
taught
by
the
Spirit
,
and
haue
their
mindes
enlightned
,
and
their
iudgements
cleered
,
to
discerne
betweene
trueth
and
errour
,
and
that
this
is
his
meaning
,
it
is
cleerely
affirmed
in
the
verse
before
,
these
things
haue
I
written
vnto
you
concerning
them
that
doe
deceiue
you
,
and
so
(
notwithstanding
these
exceptions
bee
made
)
it
remaineth
a
trueth
,
that
it
is
very
needfull
that
the
doctrine
of
the
written
word
of
God
be
made
knowen
by
the
speech
of
man
called
to
speake
,
and
that
by
vtterance
and
speech
it
be
opened
and
applyed
to
the
hearers
for
their
instruction
and
comfort
.
And
let
this
serue
to
order
our
conceit
and
estimation
,
touching
the
speaking
of
the
worde
,
Wee
are
to
esteeme
the
preaching
of
the
word
by
the
voice
of
man
called
to
that
office
,
not
a
thing
needlesse
or
arbitrary
,
but
an
holy
ordinance
of
God
by
the
voyce
and
tongue
of
man
,
called
to
that
office
.
Let
vs
not
thinke
and
esteeme
it
as
a
needelesse
thing
,
or
a
matter
arbitrarie
,
left
to
our
choyce
to
heare
,
or
not
to
heare
at
our
pleasure
,
it
is
most
needefull
for
the
working
of
sauing
knowledge
and
faith
,
and
learne
thou
to
account
it
as
the
ordinance
of
God
to
that
purpose
,
and
if
thou
know
not
GOD
as
hee
hath
made
himselfe
known
in
his
Worde
,
thou
knowest
him
not
to
thy
comfort
.
Now
thou
canst
not
know
GOD
,
as
hee
is
reuealed
in
his
word
ordinarily
,
but
by
his
word
opened
and
applied
by
the
speech
of
man
called
to
that
office
,
and
therefore
bee
not
thou
either
so
vnthankefull
to
God
for
his
mercie
in
appointing
man
like
to
thy selfe
,
to
teach
thee
,
or
so
iniurious
to
thy selfe
,
as
lightly
to
regard
the
word
spoken
to
thee
,
by
the
ministry
of
man
.
Now
this
is
a
thing
wherof
the
Ministers
of
the
word
,
haue
iust
cause
to
complaine
in
this
decrepit
and
wicked
age
of
the
world
,
some
thinke
they
know
as
much
as
hee
that
speakes
can
tell
them
,
and
men
now
(
for
the
most
part
)
if
they
come
to
heare
the
worde
preached
,
make
small
reckoning
of
the
doctrine
of
the
worde
,
made
knowen
to
them
by
the
speech
of
man
called
to
that
office
,
especially
of
the
doctrine
of
the
Law
,
if
their
sinnes
bee
discouered
,
and
the
danger
wherein
they
are
by
reason
of
their
sinnes
,
and
the
iudgements
due
to
their
sinne●
bee
denounced
against
them
,
they
thinke
those
are
but
the
wordes
of
men
,
the
wordes
of
their
Preachers
,
and
no
such
thing
shall
come
vnto
them
,
and
they
blesse
themselues
in
their
owne
hearts
,
and
still
goe
on
in
their
sinne
.
Now
then
seeing
the
speaking
of
the
word
is
so
lightly
regarded
,
and
vocall
speaking
doth
so
little
good
,
wee
may
iustly
looke
,
that
the
Lord
should
cause
that
to
cease
,
and
now
come
amongst
vs
with
reall
sermons
,
euen
his
plagues
and
iudgements
,
the
heauens
seeme
to
threaten
iudgement
that
they
shall
bee
as
brasse
,
and
the
earth
as
iron
.
Let
vs
therefore
be
warned
in
time
,
whilest
the
word
is
yet
sounding
in
our
eares
,
by
the
voice
of
man
,
to
make
more
account
of
it
,
let
vs
esteeme
and
reuerence
the
speaking
of
the
word
by
the
ministrie
of
man
,
as
the
ordinance
of
God
,
and
make
conscience
of
yeelding
obedience
vnto
it
,
least
the
Lord
seeing
our
light
regard
of
that
soft
and
familiar
voice
of
man
,
hee
take
that
from
vs
,
and
send
out
his
fearefull
thundering
voyce
of
iudgement
,
that
seeing
wee
refuse
to
yeelde
our selues
flexible
to
the
one
,
wee
may
bee
broken
and
crushed
,
and
shattered
in
pceccs
by
the
other
.
In
the
next
place
,
let
it
bee
obserued
that
the
doctrine
of
the
Gospell
containing
the
doctrine
of
Christ
his
incarnation
and
offices
,
his
life
and
death
,
is
heere
called
the
ministrie
of
Christ
,
a
doctrine
deepe
and
secret
,
farre
aboue
the
reach
of
mans
witte
and
vnderstanding
,
the
consideration
of
this
doth
offer
vnto
vs
this
conclusion
.
That
it
is
no
easie
mattet
truely
to
vnderstand
,
know
and
beleeue
the
doctrine
of
the
Gospell
,
It
is
no
easie
matter
truely
to
vnderstand
and
beleeue
the
doctrin
of
the
Gospell
.
a
man
cannot
easilie
come
to
haue
knowledge
,
and
faith
in
the
secrets
of
the
Gospell
,
in
the
doctrine
of
Christ
his
incarnation
;
his
office
of
mediation
,
his
two
natures
,
personall
vnion
of
them
,
and
other
things
needefull
to
bee
knowen
and
beleeued
.
And
hence
it
is
that
the
Apostle
saith
,
1.
Timoth
.
3.16
.
without
controuersie
,
the
doctrine
of
godlinesse
,
that
is
,
the
Gospell
containing
matter
of
Christ
his
person
and
offices
,
that
doctrine
is
not
onely
a
mysterie
,
but
a
great
mysterie
,
and
an
exceeding
profoundnesse
and
depth
,
and
that
without
all
question
or
controuersie
,
the
word
signifieth
by
all
mens
confession
,
that
is
an
axiome
or
trueth
,
held
and
confessed
of
all
,
that
the
doctrine
touching
Christ
his
person
and
offices
,
is
not
easily
conceiued
,
no
not
by
the
best
naturall
wits
,
it
were
easie
to
giue
instance
in
particulars
,
1.
Corinth
.
1.23
.
Wee
preach
Christ
crucified
,
to
the
Iewes
a
stumbling
blocke
,
and
vnto
the
Grecians
foolishnesse
(
saith
the
Apostle
)
Act.
17.15
.
The
Athenians
,
the
wisest
of
the
Heathen
,
and
the
wisest
among
the
Philosophers
,
when
Paul
preached
to
them
Iesus
,
and
the
resurrection
,
they
sayd
he
was
a
babler
,
a
trifler
or
setter
foorth
of
strange
gods
.
The
reason
of
this
is
plaine
,
namely
this
.
There
is
no
feede
of
the
doctrine
of
Christ
in
nature
,
the
morall
Law
was
written
in
nature
before
the
fall
,
and
since
there
is
some
remnants
of
it
in
vs
,
Rom.
2.15
.
the
Gentiles
shew
the
effect
of
the
Law
written
in
their
hearts
their
consciences
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
or
excusing
.
But
the
doctrine
of
Iesus
Christ
incarnate
,
the
mediatour
of
the
new
testament
,
is
aboue
the
reach
of
nature
created
,
much
more
of
nature
corrupted
.
And
therefore
it
is
no
easie
matter
truely
to
know
and
beleeue
the
secrets
of
the
Gospell
,
and
this
serues
to
wipe
away
a
vile
slander
throwen
vppon
our
Church
by
the
Papists
.
A
sl●nder
t●rowen
vpon
our
Church
by
the
Papists
remooued
.
They
say
wee
teach
an
easie
way
to
saluation
,
in
that
we
say
to
men
according
to
the
doctrine
of
the
Gospell
,
repent
and
beleeue
in
Christ
,
and
thou
shalt
be
saued
,
behold
(
saith
the
Papist
)
an
easie
way
to
be
saued
;
is
it
so
?
can
it
bee
an
easie
thing
for
a
man
by
faith
to
appre
-
Christ
and
his
merittes
,
and
to
apply
them
to
himselfe
to
his
comfort
,
and
yet
bee
an
hard
matter
for
a
man
,
truely
to
know
,
vnderstand
and
beleeue
the
doctrine
of
Christ
?
can
one
of
these
bee
hard
and
the
other
easie
,
it
is
not
possible
,
and
therefore
it
is
a
meere
slander
cast
vpon
vs
by
the
Papists
that
wee
teach
an
easie
way
to
saluation
,
rather
(
indeed
)
they
teach
an
easie
way
to
saluation
by
implicite
faith
.
But
let
vs
further
thinke
on
the
doctrine
deliuered
to
this
purpose
,
is
it
so
,
that
it
is
no
easie
matter
to
know
and
beleeue
the
doctrine
of
Christ
because
there
is
no
seed
of
it
in
nature
?
Then
deceiue
not
thy selfe
,
thinke
not
that
thou
dost
truely
beleeue
in
Christ
to
thy
comfort
,
A
faith
easily
has●
is
no
true
faith
,
&
herein
many
deceiue
themselues
.
when
thou
hast
onely
such
a
faith
as
may
be
easily
had
,
a
faith
conceiued
without
any
hardnes
,
a
faith
conceiued
only
by
tradition
which
(
indeed
)
is
the
faith
of
the
greatest
number
in
the
world
,
they
hauing
beene
borne
and
bred
,
and
brought
vp
in
the
bosome
of
the
Church
,
and
hauing
heard
it
deliuered
in
the
Church
,
that
Iesus
Christ
came
into
the
world
,
tooke
our
nature
vpon
him
,
and
in
that
nature
suffered
death
vpon
the
crosse
,
and
gaue
himselfe
a
ransome
for
all
men
:
thereupon
they
conceiue
in
minde
a
motion
,
and
a
bare
conceit
,
that
Christ
is
their
Sauiour
,
and
they
can
repeate
all
the
Articles
of
the
Creed
,
and
presently
(
as
they
imagine
)
stedfastly
beleeue
them
,
neuer
finding
any
hardnesse
,
or
any
vnbeliefe
in
their
hearts
,
in
respect
of
ane
one
article
.
If
thy
faith
in
Christ
be
such
a
faith
,
it
is
no
true
faith
.
If
thou
neuer
yet
felt
the
mighty
and
powerfull
word
of
God
,
or
the
working
of
his
mightie
power
as
the
Apostle
speakes
Ephesians
1.19
.
Working
in
thee
vnderstanding
and
faith
in
the
Gospell
,
and
in
the
doctrine
of
Christ
,
certainely
thou
hast
no
true
faith
but
a
fancy
.
The
doctrine
of
CHRIST
his
incarnation
and
Offices
,
is
a
doctrine
full
of
great
mysteries
which
cannot
bee
comprehended
without
much
hardnesse
,
and
striuing
against
naturall
vnbeliefe
,
and
knowe
for
a
truth
,
that
thou
dost
neuer
beleeue
the
Gospell
to
thy
comfort
,
till
thou
canst
say
,
with
a
true
feeling
of
thine
owne
weakenenesse
,
and
want
of
faith
,
as
hee
said
in
the
Gospell
,
Lord
I
beleeue
,
Lord
helpe
mine
vnbeleefe
.
A
faith
easily
conceiued
without
feeling
any
hardnesse
and
struggling
against
vnbeleefe
,
is
but
a
loose
imagination
,
in
time
of
triall
,
either
temptation
,
or
great
affliction
,
that
faith
will
faile
thee
,
it
is
a
faith
of
nature
,
and
reason
,
and
not
of
the
Spirit
,
and
when
nature
and
reason
faile
that
cannot
stand
.
Therefore
deceiue
not
thy selfe
,
neuer
rest
till
thou
finde
in
thee
a
faith
conceiued
,
by
the
vse
of
the
meanes
,
hearing
of
the
word
preached
,
meditation
,
praier
,
and
such
like
,
and
wrought
in
thee
by
a
supernaturall
power
,
ouermastring
thy
naturall
hardnesse
,
and
vnbeliefe
,
thou
maie●t
bee
sure
,
that
a
faith
so
wrought
,
is
a
faith
of
Gods
Spirit
,
and
that
faith
will
neuer
faile
,
the
gates
of
hell
shall
neuer
preuaile
against
it
.
From
the
doctrine
deliuered
we
may
further
gather
;
Whence
it
comes
to
passe
that
men
of
finest
wits
,
and
greatest
learning
,
yet
erre
in
the
doctrine
of
Christ
his
incarnation
,
and
off
ces
,
Whence
it
is
that
men
of
excellent
wits
and
greatest
learning
doe
notwithstanding
erre
in
the
doctrin
of
Christ
his
incarnation
and
offices
.
and
are
not
able
rightly
to
conceiue
them
,
and
they
are
as
a
sealed
Booke
vnto
them
,
Isai
.
29.11
.
Euen
from
hence
,
these
things
are
deepe
mysteries
,
the
true
knowledge
of
them
cannot
bee
reached
by
the
best
wit
in
the
world
,
it
is
onely
the
Spirit
of
God
,
that
must
open
,
and
reueale
them
;
and
if
the
Lord
haue
vouchsafed
that
mercy
to
thee
,
and
giuen
thee
a
true
vnderstanding
of
them
,
thou
being
a
simple
poore
man
or
woman
;
Oh
blesse
his
name
for
that
great
mercy
,
he
hath
vouchsafed
that
to
thee
,
which
he
hath
denied
to
thousands
besides
,
as
good
as
thou
by
nature
;
yea
,
to
many
liuing
vnder
the
same
meanes
with
thee
,
therefore
thou
hast
great
cause
to
blesse
God
for
his
mercy
,
and
to
say
with
Christ
,
Matth
.
11.25
.
I
thanke
thee
oh
Father
,
Lord
of
heauen
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
men
of
vnderstanding
,
and
hast
opened
them
vnto
babes
,
to
mee
a
poore
silly
creature
,
and
simple
man
,
or
woman
;
yea
,
let
thy
heart
,
tongue
and
life
,
expresse
and
set
foorth
the
great
mercy
of
God
towards
thee
in
that
respect
.
Come
we
to
the
matter
of
doctrine
offered
from
the
second
argument
,
heere
setting
out
the
excellency
of
the
Gospell
(
namely
)
the
Apostles
suffering
for
it
,
expressed
in
the
last
wordes
of
this
verse
(
wherefore
or
for
which
I
am
also
in
bonds
.
)
Now
in
that
the
Apostle
saith
that
the
doctrine
of
the
Gospell
is
not
onely
a
doctrine
full
of
high
and
hidden
mysteries
,
and
in
that
respect
an
excellent
doctrine
,
but
that
for
it
also
he
refused
not
to
suffer
imprisonment
,
and
losse
of
his
liberty
,
and
in
that
regard
also
a
doctrine
of
great
excellency
and
dignity
we
may
e●sily
conceiue
.
That
the
sufferings
of
such
as
professe
the
Gospell
,
The
excellencie
of
the
gospell
appeares
clearely
thorow
the
sufferings
of
such
as
trulie
professe
it
.
bee
they
Ministers
,
or
others
,
the
afflictions
that
are
throwne
vpon
true
professors
of
the
Gospell
,
for
the
profession
,
of
it
,
are
so
farre
from
beeing
an
argument
against
the
worthinesse
of
the
doctrine
of
the
Gospell
,
as
that
they
much
cleere
,
and
strongly
prooue
the
excellency
of
the
same
,
euen
through
the
sufferings
of
the
true
professors
of
the
Gospell
,
doth
the
excellency
of
the
same
appeare
,
For
why
?
Therein
appeare
plainely
,
the
power
,
the
vertue
,
and
the
glory
of
the
Gospell
,
that
it
is
a
most
powerfull
and
glorious
doctrine
.
Were
it
not
so
,
were
not
the
Gospell
full
of
power
to
vphold
the
professors
of
it
in
the
time
of
their
sufferings
,
doubtlesse
they
would
not
suffer
for
it
,
with
such
boldnesse
,
confidence
,
and
constancy
as
they
doe
,
sometimes
to
the
shedding
of
their
bloud
,
and
losse
of
their
liues
;
and
were
there
not
a
glorie
in
the
Gospell
to
ouershaddowe
the
shame
of
it
,
and
were
not
men
well
assured
of
the
excellency
of
the
doctrine
of
the
Gospell
,
for
which
they
suffer
;
without
question
,
they
would
neuer
so
cheerefully
,
and
with
reioicing
(
as
they
doe
)
endure
for
it
the
extreamest
torments
that
their
persecutors
can
deuise
to
lay
vpon
them
,
and
therefore
we
may
safely
say
that
the
sufferings
of
such
as
professe
the
Gospell
,
euen
their
suffering
for
the
Gospels
sake
,
doe
much
cleare
and
manifest
the
excellency
of
the
gospell
,
and
shew
foorth
the
glory
of
it
,
and
tend
much
to
the
aduancement
of
it
.
The
Apostle
affirmes
it
plainely
,
Philip
.
1.12
.
That
the
things
hee
suffered
for
the
Gospell
,
his
afflictions
,
his
bonds
,
had
turned
rather
to
the
confirmation
and
aduancement
of
the
Gospell
,
then
otherwise
.
Now
then
,
is
it
so
,
that
the
afflictions
of
the
Ministers
and
others
,
for
the
Gospels
sake
,
set
out
the
dignitie
and
excellency
of
it
?
See
then
,
how
that
which
the
Deuill
thinke●
will
be
a
meanes
to
disgrace
the
Gospell
,
and
the
profession
of
it
,
the
Lord
turnes
to
a
meanes
to
bring
glorie
to
it
.
That
which
the
deu●ll
thinkes
will
be
a
meanes
to
disgrace
the
Gospell
the
Lord
tu●nes
to
bee
a
meanes
to
bring
glory
to
it
.
The
Gospell
being
most
repugnant
to
the
tyranny
of
Satan
,
the
manners
of
the
wicked
world
,
and
the
corruption
of
our
sinfull
flesh
,
the
Deuill
and
his
instruments
bestirre
themselues
against
it
,
and
pursue
the
professors
of
it
,
with
many
indignities
and
much
hard
measure
,
thinking
thereby
to
make
the
Gospell
it selfe
odious
,
and
to
bring
the
profession
of
it
into
contempt
and
disgrace
;
but
altogether
in
vaine
,
the
more
they
labour
by
afflicting
the
professors
of
the
Gospel
,
to
disgrace
the
Gospell
and
the
profession
of
it
,
the
more
doe
they
cleare
the
excellency
and
glory
,
both
of
the
Gospell
,
and
of
the
true
profession
of
it
,
and
such
as
haue
their
eies
opened
by
the
Spirit
of
God
,
are
able
euen
through
the
afflictions
of
the
professors
of
the
Gospell
,
to
see
and
discerne
that
excellencie
and
glory
;
indeed
carnall
,
and
worldly
minded
men
,
see
no
manner
of
beauty
nor
glory
at
all
in
the
Gospell
,
and
the
profession
of
it
,
being
vnder
many
sufferings
,
they
hold
the
sincere
profession
of
the
Gospell
base
,
and
contemptible
,
and
why
so
?
Because
as
it
is
Act.
28.22
.
that
waies
euerie
where
spoken
against
,
because
it
lies
vnder
many
nicknames
,
and
reproachfull
tearmes
,
but
if
thine
eies
be
opened
by
the
spirit
of
God
,
thou
seest
euen
thorow
those
reproches
and
disgracefull
termes
,
a
glorious
lustre
,
and
bright
shining
glory
of
that
holy
profession
,
Men
looke
not
vpon
the
true
profession
of
the
Gospel
with
a
right
eie
till
they
see
the
beauty
of
it
thorow
many
and
great
afflictions
.
and
thou
dost
not
looke
on
the
true
profession
of
the
Gosspell
with
a
right
eie
,
with
an
eie
opened
and
cleared
by
the
Spirit
of
God
,
till
thou
see
the
beauty
and
glory
of
it
,
lying
vnder
many
and
great
afflctions
and
sufferings
,
the
more
the
world
seekes
to
disgrace
the
Gospell
,
and
the
true
professors
of
it
,
the
more
the
glorie
of
it
appeares
,
the
brighter
it
shines
,
and
if
thou
see
it
not
,
thou
lookest
on
it
with
a
carnal
eie
,
and
there
is
no
more
comfort
of
the
Gospell
belonging
to
thee
,
then
to
one
that
is
carnall
,
and
therefore
if
thou
wouldest
find
the
comfort
that
belongs
to
a
true
professor
of
the
Gospell
,
neuer
rest
till
thou
be
able
to
see
,
and
discerne
the
excellency
,
and
glorie
of
the
Gospell
,
and
the
sincere
profession
of
it
,
manifested
,
and
made
cleare
by
the
suffering
of
true
professors
,
yea
neuer
rest
till
thou
bee
,
not
onely
,
not
discouraged
,
but
as
the
Apostle
said
of
some
in
his
time
,
Phil
.
1.14
more
emboldned
and
heartned
to
go
on
in
a
constant
profession
of
the
Gospell
,
by
the
sufferings
of
others
for
the
same
.
Let
not
the
indignities
and
reproches
throwne
on
the
true
professors
of
the
Gospell
make
thee
more
out
of
heart
,
and
more
out
of
loue
with
the
profession
of
the
Gospell
,
if
they
doe
,
thy
heart
is
not
right
within
thee
.
In
the
next
place
obserue
wee
that
the
Apostle
making
mention
of
his
sufferings
,
and
in
particular
,
of
his
imprisonment
,
hee
specifieth
the
cause
of
it
,
he
tels
the
Colossians
,
hee
was
in
prison
and
bonds
,
and
that
not
for
any
misdemeanor
,
for
any
crime
committed
,
by
him
deseruing
bonds
,
but
for
the
heauenly
doctrine
of
the
Gospell
,
that
his
professing
and
preaching
the
Gospell
,
was
the
cause
wherefore
he
was
imprisoned
,
and
that
for
it
hee
was
in
bonds
.
Whence
we
are
taught
thus
much
.
That
of
the
same
kinde
of
calamities
,
and
sufferings
●ha●
befall
the
godly
,
and
the
vngodly
,
of
the
same
kinde
of
suffering
,
that
befall
the
children
of
God
,
and
the
wicked
.
There
be
different
causes
,
though
the
calamities
and
sufferings
,
that
are
inflicted
on
men
,
as
imprisonment
,
banishishment
,
sundry
kindes
of
torments
,
and
death
,
are
common
to
the
godly
with
the
vngodly
,
and
light
on
them
both
:
yet
the
causes
for
which
they
suffer
are
different
;
Though
the
godly
and
the
wicked
many
times
suffer
the
same
things
,
yet
the
c●uses
for
which
they
suffer
,
are
much
different
.
the
wicked
they
are
punished
for
their
wickednesse
,
and
for
their
offences
,
but
the
godly
,
they
are
pressed
by
the
wicked
with
many
vexations
,
euen
for
their
piety
and
religion
,
and
so
though
they
suffer
the
same
things
,
yet
not
for
the
same
cause
.
Wee
may
see
it
in
many
examples
,
Gen.
39.20
.
Wee
read
that
Ioseph
was
imprisoned
in
the
place
where
the
Kings
prisoners
lay
bound
,
and
in
the
40.
Chapter
verse
3.
We
finde
also
that
Pharaohs
two
officers
his
chiefe
Butler
,
and
his
Baker
were
cast
into
the
same
prison
where
Ioseph
was
,
and
so
both
Ioseph
and
they
suffered
the
same
imprisonment
,
but
the
causes
of
their
imprisonment
were
much
different
one
from
the
other
;
Ioseph
he
was
put
in
prison
at
the
false
and
slanderous
accusation
of
his
mistresse
,
indeede
the
true
cause
was
his
refusall
to
commit
folly
with
her
,
and
to
sinne
against
God
.
But
Pharaohs
Officers
were
committed
for
their
offences
against
their
Lord
and
King
,
and
iustly
for
their
deserts
.
Wee
haue
example
of
this
also
in
Christ
and
the
two
theeues
that
were
crucified
with
him
,
both
Christ
and
they
were
in
the
same
condemnation
,
as
one
of
the
theeues
said
,
Luk
.
23.40
.
(
that
is
)
in
the
same
iudgement
,
they
suffered
the
same
punishment
,
yet
how
different
the
cause
of
their
suffering
was
,
from
the
cause
of
Christ
,
wee
know
well
,
and
one
of
the
theeues
did
acknowledge
it
,
verse
41.
We
are
(
indeed
)
saith
hee
,
righteously
heere
,
but
this
man
hath
done
nothing
amisse
.
This
then
is
manifest
that
howsoeuer
the
godly
and
wicked
bee
vnder
the
same
troubles
,
the
same
pressures
,
and
vexations
,
the
godly
are
imprisoned
and
so
are
the
wicked
,
yet
not
for
the
same
cause
,
the
godly
they
suffer
vniustly
,
and
for
a
good
cause
,
the
wicked
they
suffer
iustlie
,
and
for
their
euill
doing
.
And
this
serueth
.
First
,
to
iustifie
and
cleare
that
common
receiued
sentence
.
Not
the
punishment
,
but
the
cause
is
that
which
makes
the
Martyr
.
That
sentence
justified
,
that
not
the
punishment
but
the
cause
makes
the
Martyr
.
He
that
suffers
the
same
torments
,
and
the
same
tortures
that
holy
Martyrs
doe
,
is
not
therefore
a
Martyr
;
no
,
no
,
it
is
the
cause
for
which
a
man
suffers
that
makes
him
a
Martyr
.
A
man
may
suffer
some
things
that
holy
men
of
God
doe
,
and
yet
be
a
wicked
man
,
and
suffer
for
his
euill
doing
,
and
this
is
the
very
case
of
Popish
Martyrs
.
The
case
of
popish
Martyrs
.
The
Papists
,
they
canonize
some
for
Saints
,
and
register
them
for
Martyrs
,
who
haue
suffered
death
for
no
lesse
then
monstrous
treason
against
their
Prince
.
Oh
,
but
say
some
(
Catholikes
)
suffer
imprisonment
and
death
too
,
for
their
conscience
,
and
for
religion
,
and
what
say
you
to
them
?
Are
not
they
holy
men
and
Martyrs
?
Surely
no
,
we
tell
them
they
must
proue
they
suffer
for
conscience
rightly
informed
,
and
for
Orthodoxall
sound
and
true
religion
,
else
can
they
not
challenge
the
name
of
holy
men
and
Martyrs
.
Now
this
they
are
neuer
able
to
doe
,
their
persecuted
Catholikes
(
as
they
call
them
)
suffer
for
superstition
,
and
Antichristian
heresie
,
and
therefore
cannot
bee
truly
held
as
holy
men
and
martyrs
.
But
for
the
vse
of
this
point
to
our selues
,
I●
is
rash
judgment
to
condem
men
for
troublesome
p●rsons
,
onely
because
they
suffer
neuer
examining
the
cause
of
their
suffering
.
is
it
so
that
howsoeuer
the
godly
and
the
wicked
,
both
lye
vnder
the
same
trouble
,
and
the
same
suffering
;
yet
if
for
different
causes
:
the
one
for
sinne
,
the
other
for
pyetie
and
religion
,
and
for
a
good
cause
.
Surely
,
then
it
must
needs
bee
weake
and
rash
judgement
,
by
and
by
to
censure
and
condemne
them
for
troublesome
persons
that
suffer
,
neuer
examining
the
cause
for
which
they
suffer
:
that
cannot
chuse
but
bee
headdy
and
vntimely
judgement
,
and
we
must
take
heede
of
it
.
And
this
must
further
teach
euery
one
of
vs
,
if
wee
suffer
any
thinge
at
the
handes
of
men
,
to
looke
to
the
cause
of
our
suffering
;
in
thy
suffering
,
look
that
the
cause
it
be
good
,
and
not
euill
,
as
Peter
hath
exhorted
.
1
Pet
.
4.15
.
Let
none
of
you
suffer
as
an
euill
doer
:
stand
not
thou
on
thy
suffering
,
a
wicked
man
may
suffer
the
same
,
that
a
godly
man
doeth
;
but
on
thy
suffering
for
a
good
cause
,
If
we
suffer
any
thing
at
the
hands
of
men
,
we
must
look
to
the
cause
of
our
suffeing
,
that
we
suffer
for
wel-doing
.
some
men
being
justly
smytten
with
the
tongue
of
others
,
and
hardly
spoken
of
and
that
justly
,
they
lying
vnder
an
hard
censure
,
and
yet
just
;
for
their
pride
,
their
couetousnesse
,
their
vncleanenesse
,
their
faithlesse
dealings
in
couenantes
,
their
defrauding
,
their
circumuenting
,
and
goeing
beyond
others
in
barganing
,
and
the
like
.
What
doe
they
?
and
how
doe
they
commonly
shift
off
the
matter
?
oh
(
say
they
)
men
speake
ill
of
me
;
but
say
all
what
they
will
,
or
can
,
I
care
not
for
it
,
better
men
then
I
haue
beene
ill
spoken
off
:
Christ
himselfe
had
scarse
a
good
word
,
when
he
was
heere
on
the
earth
:
it
is
true
indeed
,
good
men
,
and
Christ
,
haue
beene
ill
spoken
off
.
But
did
Christ
,
and
good
men
deserue
it
?
did
they
euer
prouoke
others
to
it
by
their
ill
deeds
?
thou
wilt
say
noe
.
Why
then
,
doest
thou
not
see
what
a
deceiuing
argument
thou
vsest
?
Good
men
and
Christ
,
haue
suffered
in
this
kind
:
the
hauey
beene
ill
spoken
off
,
I
now
suffer
hard
and
ill
speaches
,
and
therefore
I
passe
not
for
them
,
why
?
but
thou
thy selfe
knowest
,
Christ
and
good
men
deserued
not
to
bee
ill
spoken
off
;
they
haue
beene
ill
spoken
off
vniustly
for
well-doing
,
but
thou
iustly
,
for
ill-doing
,
wilt
thou
then
shrowd
thy selfe
vnder
the
example
of
Christ
,
and
of
good
men
,
in
regard
of
thy
suffering
?
Thou
deceiuest
thy selfe
,
if
thou
be
ill
spoken
of
,
and
thine
owne
conscience
tell
thee
thou
deseruest
it
,
thinke
not
to
shift
off
the
matter
,
and
to
finde
comfort
in
saying
Christ
,
and
good
men
,
haue
beene
ill
spoken
of
,
no
,
no
,
though
they
that
speake
ill
of
thee
,
and
reuile
thee
,
sin
in
so
doing
:
yet
there
is
no
comfort
in
thy
suffering
.
Indeed
if
thou
bee
ill
spoken
of
vnjustly
,
or
for
a
good
cause
;
there
is
comfort
in
that
suffering
:
some
say
some
times
,
oh
,
if
I
had
deserued
such
hard
speeches
,
it
would
neuer
grieue
me
.
Thou
speakest
foolishly
,
if
thou
haddest
deserued
them
,
then
were
ther
just
cause
of
griefe
:
but
not
deseruinge
them
,
there
is
noe
cause
of
griefe
at
all
,
but
rather
of
comfort
,
and
rejoyceing
,
and
therefore
in
thy
suffering
in
this
or
any
other
kinde
,
euer
looke
thou
to
the
cause
of
thy
suffering
:
if
thou
suffer
justly
,
then
bee
humbled
and
repent
of
thy
sinne
,
other
wise
the
Lord
will
charge
it
more
fully
vppon
thee
,
at
the
last
day
:
if
vnjustly
,
or
for
a
good
cause
,
with
meekenes
,
and
patience
,
possesse
thy
soule
,
and
rejoyce
,
in
that
thou
art
partaker
of
Christ
his
sufferinges
.
1.
Peter
.
4.13
.
And
if
thou
bee
rayled
on
for
pyetie
,
and
for
religion
(
as
hee
sayeth
)
Verse
14.
there
is
a
blessinge
belonging
to
thee
,
and
through
thy
sides
they
strike
the
spirit
of
glory
.
Obserue
yet
further
,
in
that
the
Apostle
was
imprisoned
for
the
Gospel
,
wee
are
playnelie
taught
.
That
for
the
Gospels
sake
,
and
for
the
true
profession
of
the
same
,
wee
must
bee
also
ready
to
suffer
imprisonment
,
and
losse
of
libertie
,
yea
,
and
losse
of
life
too
,
if
wee
bee
called
vnto
it
.
If
then
the
case
so
stand
,
as
wee
must
either
loose
our
liues
,
or
forsake
the
true
profession
of
the
Gospel
.
We
must
be
ready
to
suffer
losse
of
liberty
and
of
life
also
,
if
we
be
called
vnto
it
,
for
the
true
profession
of
the
Gospel
.
Luke
.
14.20
.
saith
our
Sauiour
:
if
any
man
come
to
mee
,
and
hate
not
his
father
and
mother
,
and
wife
,
and
children
,
and
bretheren
,
and
sisters
,
yea
and
his
owne
life
also
:
that
is
incomparison
of
mee
,
and
of
my
Gospel
;
hee
cannot
bee
my
disciple
.
Therefore
in
the
preparation
of
our
heartes
,
wee
must
euer
bee
readie
to
suffer
any
torture
,
or
torment
for
the
Gospels
sake
,
if
the
Lord
vouchsafe
vs
that
honor
,
and
we
be
thereunto
called
.
Now
then
is
this
a
truth
?
ought
true
professours
of
the
Gospell
to
be
ready
to
lay
downe
their
liues
for
the
truth
of
the
Gospell
,
oh
then
how
farre
short
are
many
in
the
world
from
such
preparation
?
The
failings
of
men
in
this
particular
duty
discouered
.
how
know
you
that
may
some
say
?
surely
it
is
easily
knowen
,
and
I
can
easily
make
it
plaine
,
are
not
many
in
the
worlde
,
so
wedded
to
the
sensuall
pleasures
and
profits
in
the
world
,
as
they
will
not
forsake
them
,
for
the
keeping
of
faith
and
a
good
conscience
,
they
will
not
forsake
any
sensuall
pleasure
,
or
any
vnlawfull
gaine
that
comes
in
,
for
the
keeping
of
faith
and
a
good
conscience
,
and
can
wee
then
thinke
that
such
persons
are
prepared
to
forsake
wife
,
children
,
house
and
land
,
and
to
suffer
the
losse
of
their
liues
by
fire
or
sword
if
time
of
triall
should
come
for
the
Gospels
sake
?
no
,
no
,
there
is
no
such
matter
,
if
the
Gospell
haue
not
beene
powerfull
in
thee
,
and
wrought
in
thee
a
deniall
of
vngodlinesse
and
worldly
lusts
,
certainely
thou
art
not
prepared
to
lay
downe
thy
life
for
it
,
therefore
deceiue
not
thy selfe
,
thou
must
be
prepared
to
suffer
imprisonment
,
&
losse
of
libertie
for
the
Gospels
sake
,
if
time
of
trial
come
vnto
thee
,
and
how
soone
it
may
come
thou
knowest
not
,
and
if
it
come
,
and
thou
bee
not
then
prepared
,
a
thousand
to
one
(
without
the
extraordinarie
mercie
of
God
)
thou
wilt
shrinke
from
Christ
,
and
from
the
truth
of
his
Gospell
,
and
then
woe
bee
to
thee
,
Christ
will
deny
thee
,
and
be
ashamed
of
thee
,
when
hee
shall
come
in
his
glory
,
Luke
9.26
.
therefore
neuer
rest
till
thou
bee
prepared
to
lay
downe
thy
life
for
the
Gospels
sake
,
and
to
that
end
,
neuer
rest
till
the
Gospell
haue
wrought
powerfully
in
thee
,
a
deniall
of
vngodlinesse
and
worldly
lusts
,
and
taught
thee
to
liue
soberly
,
righteously
,
and
godly
in
this
present
world
,
Tit
.
2.12
.
and
then
(
doubtlesse
)
thou
art
prepared
to
suffer
any
thing
that
shall
bee
layd
vpon
thee
for
the
Gospels
sake
,
and
if
the
time
of
triall
come
vppon
thee
,
thou
shalt
be
able
(
thorow
Gods
grace
assisting
thee
)
to
seale
thy
profession
of
the
Gospell
with
thy
dearest
bloud
.
VER
.
4.
That
I
may
vtter
it
,
as
it
becommeth
mee
to
speake
.
In
this
verse
the
Apostle
requires
the
praiers
of
the
Colossians
for
himselfe
,
more
particularly
,
that
they
would
lift
vp
their
prayers
to
God
for
him
more
specially
,
that
he
being
now
in
prison
,
and
suffering
for
the
Gospell
,
might
with
boldnesse
,
and
all
corrupt
feare
set
apart
,
be
able
to
vtter
forth
the
secrets
of
the
Gospell
(
that
I
may
vtter
)
and
withall
,
he
sets
downe
in
what
manner
he
desired
that
he
might
vtter
it
,
namely
,
in
such
manner
as
was
meete
and
fit
for
him
to
speake
.
That
I
may
vtter
it
the
word
(
it
)
hath
relation
to
that
which
went
before
(
namely
)
the
mystery
of
the
doctrine
of
the
Gospell
,
Interpretation
.
and
the
word
heere
rendred
(
vtter
)
signifies
to
manifest
,
and
to
make
plaine
,
and
cleare
,
that
I
may
discouer
and
lay
open
the
secrets
of
it
,
that
I
may
make
manifest
,
plaine
and
cleere
,
that
deepe
and
hidden
doctrine
of
the
Gospell
as
it
becommeth
me
to
speake
,
or
as
I
ought
to
speake
,
for
so
the
words
are
translated
,
Eph.
6.20
.
which
wordes
are
not
to
bee
taken
as
some
haue
taught
as
a
reason
of
that
which
goeth
before
drawen
from
the
necessitie
of
dutie
,
as
if
the
Apostles
meaning
were
that
I
may
vtter
the
doctrine
of
the
Gospell
,
because
I
ought
to
speake
it
,
and
because
I
am
bound
by
necessitie
of
dutie
:
but
as
expressing
the
manner
,
in
what
manner
,
he
desired
that
he
might
vtter
it
,
as
if
hee
had
sayd
;
that
I
may
vtter
it
in
such
manner
as
I
ought
,
and
as
it
becommeth
mee
,
and
this
Decorum
and
manner
of
speaking
must
bee
vnderstood
as
hauing
a
double
relation
,
both
to
the
excellency
of
the
doctrine
of
the
Gospell
it selfe
,
and
to
the
office
and
calling
of
the
Apostle
.
The
Apostle
heere
meant
such
a
manner
of
speaking
as
was
meet
and
fit
,
both
in
regard
of
the
excellency
of
the
Gospell
,
and
of
that
trust
or
Apostleship
that
was
reposed
in
him
,
thus
then
wee
are
to
conceiue
the
wordes
of
this
verse
,
as
if
the
Apostle
had
sayd
.
I
entreat
you
to
pray
for
mee
more
specially
beeing
a
prisoner
,
that
I
may
bee
able
by
speech
to
manifest
and
make
plaine
that
deepe
and
hidden
doctrine
of
the
Gospell
,
in
such
manner
of
speaking
,
as
is
meete
and
fit
,
both
in
regard
of
the
excellencie
of
the
Gospell
it selfe
,
and
of
that
trust
of
Apostleshippe
that
is
reposed
in
mee
.
Now
here
it
is
not
to
be
passed
by
without
obseruation
,
that
the
Apostle
entreated
the
praiers
of
the
Colossians
for
himselfe
more
speciallie
,
that
hee
being
now
in
trouble
for
the
Gospell
,
in
prison
and
in
bonds
,
for
the
preaching
of
it
,
they
would
he
mindfull
of
him
,
and
recommend
him
to
God
in
their
praiers
,
especially
and
aboue
others
,
that
now
in
time
of
his
triall
hee
might
bee
strengthened
,
and
not
shrinke
backe
for
feare
,
nor
by
any
sinister
and
corrupt
affection
,
bee
diuerted
,
and
turned
aside
from
a
sound
and
sincere
vtterance
and
manifestation
of
the
truth
of
the
Gospell
,
but
that
he
might
vtter
it
,
and
deliuer
it
as
it
ought
to
be
deliuered
;
Hence
wee
may
note
briefely
.
That
howsoeuer
we
are
to
recommend
all
,
both
Ministers
and
other
professors
of
the
Gospell
to
God
by
praier
,
yet
especially
those
that
are
in
trouble
,
those
that
suffer
imprisonment
or
in
any
other
kinde
,
for
the
truth
of
the
Gospel
;
We
are
especially
to
remember
in
our
prayers
,
those
that
suffer
for
the
truth
of
the
Gospel
.
we
are
to
remember
them
in
our
prayers
especially
,
yea
as
the
Apostle
saith
,
Rom.
15.30
.
to
striue
and
to
be
most
ea●nest
and
instant
in
prayer
to
God
for
them
:
and
there
is
great
reason
for
it
.
Because
indeed
in
time
of
suffering
,
and
tryall
,
the
Diuell
will
be
most
busie
,
both
by
inward
suggestions
,
and
by
outward
assaults
,
both
of
terrours
,
and
flatteryes
;
and
that
corruption
of
nature
that
is
least
in
the
dearest
Saints
of
God
;
will
then
bee
workinge
,
and
howsoeuer
in
time
of
calme
:
many
men
hold
on
a
constant
course
in
the
profession
of
the
Gospel
,
and
liue
vnblameably
in
the
sight
of
men
,
yet
many
times
their
weakenes
,
and
sometimes
their
hipocrysie
,
shewes
it selfe
when
the
storme
of
persecution
is
risen
,
and
they
are
tossed
with
the
winde
of
trouble
;
and
therefore
our
part
is
in
praying
for
others
,
to
remember
them
in
our
prayers
especially
,
that
are
vnder
the
tryall
,
and
suffer
imprisonment
,
or
in
any
kinde
for
the
truth
of
the
Gospel
.
We
are
to
pray
to
the
Lord
,
that
hee
would
vouchsafe
to
them
such
wisdome
,
Christian
carriage
,
and
boldnesse
,
meekenes
,
patience
,
constancie
,
and
euery
needfull
grace
,
and
such
a
measure
of
needfull
grace
,
as
they
may
be
able
both
to
speake
,
doe
,
and
suffer
,
in
such
sort
as
God
may
be
gloryfied
,
How
we
are
to
practise
this
duty
.
the
truth
of
the
Gospel
maintained
without
impeachment
,
and
their
owne
soules
comforted
:
and
on
the
former
ground
,
such
as
are
in
trouble
must
learne
not
to
be
secure
,
Men
that
are
in
trouble
must
not
be
secure
,
but
must
be
earnest
with
God
themselues
&
intreate
others
also
to
pray
for
them
that
they
may
bee
strengthned
.
in
time
of
tryall
vpon
confidence
of
their
owne
gifts
.
Admit
a
mans
gifts
were
not
inferiour
to
the
holy
Apostle
Paul
;
yet
such
a
man
being
in
trouble
for
the
Gospels
sake
,
ought
in
feare
and
humillity
to
call
on
God
for
strength
,
and
to
intreate
others
likewise
,
to
do
the
same
,
in
his
behalfe
:
but
let
it
suffice
to
haue
poynted
at
these
things
offered
to
vs
from
the
circumstance
of
the
person
of
the
Apostle
,
his
&
condition
at
that
time
being
a
prisoner
.
Now
touching
the
matter
of
this
verse
,
we
are
in
the
next
place
to
marke
,
that
the
Apostle
doth
heere
desire
to
bee
helped
by
the
prayers
of
the
Colossians
,
that
they
would
pray
for
him
in
particular
,
that
he
might
vtter
foorth
and
make
manifest
the
mystery
of
Christ
.
He
heere
changeth
the
terme
,
in
the
verse
before
hee
vsed
the
word
(
speake
)
but
heere
he
saith
,
that
I
may
vtter
it
,
that
I
may
manifest
and
make
plaine
.
Whence
wee
are
giuen
to
vnderstand
thu●
much
.
That
the
speaking
of
the
mystery
of
Christ
,
the
preaching
of
the
Gospell
,
ought
to
bee
a
manifestation
of
the
secrets
of
it
,
the
Minister
in
preaching
of
the
Gospell
,
must
manifest
&
make
plaine
the
doctrin
of
it
,
and
there
ought
to
be
a
perspicuity
and
plaines
in
the
ministrie
of
the
word
,
There
ought
to
be
a
perspicuity
and
plainen●sse
in
the
preachin●
of
the
word
.
yea
,
the
word
ought
to
be
deliuered
in
such
euidence
and
plainenesse
,
as
the
meanest
capacitie
may
bee
able
to
conceiue
and
to
vnderstand
it
,
and
as
if
Iesus
Christ
crucified
,
were
pictured
and
painted
out
before
the
eies
of
men
,
as
the
Apostle
sayd
by
way
of
reproofe
to
the
Galathians
,
Gal.
3.1
.
O
foolish
Galathians
,
who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
,
to
whom
Iesus
Christ
before
was
described
in
your
sight
,
and
among
you
crucified
,
as
if
hee
had
sayd
,
to
whom
haue
I
preached
the
doctrin
of
the
Gospell
in
such
euidence
and
plainnesse
,
as
if
Christ
had
beene
painted
out
before
your
eyes
,
and
had
beene
crucified
among
you
,
and
you
had
seene
his
bloud
distilling
from
his
hands
and
side
.
And
hence
it
is
:
That
our
Apostle
calle●
his
preaching
of
the
Gospell
,
a
declaration
,
or
a
manifestation
of
the
trueth
,
for
so
the
word
signifieth
,
2
Cor
.
4.2
.
in
declaration
of
the
truth
,
we
approoue
our selues
to
euery
mans
conscience
in
the
●ight
of
God
.
The
reason
of
this
truth
is
plaine
,
namely
this
.
The
end
of
the
preaching
of
the
Gospell
is
to
bring
men
to
knowledge
and
faith
in
Christ
,
that
they
may
come
to
know
Christ
and
him
crucified
,
and
may
beleeue
in
him
to
their
comfort
and
saluation
.
Now
this
cannot
be
effected
,
this
end
cannot
be
attained
vnlesse
men
rightly
conceiue
and
vnderstand
the
doctrin
of
Christ
,
therefore
it
must
be
deliuered
in
such
euidence
and
plainenesse
as
they
may
conceiue
and
vnderstand
it
.
That
manner
of
preaching
therefore
cannot
bee
iustified
,
that
is
full
of
obscuritie
,
wherein
the
doctrine
is
wrapped
vp
in
such
words
and
sentences
,
as
are
aboue
the
reach
and
vnderstanding
of
the
hearers
,
Preaching
that
is
full
of
obscu●ity
,
and
aboue
the
vnderstanding
o●
the
hearers
cannot
bee
iuiustified
.
wherein
there
is
a
mixture
of
speech
,
and
intermingling
of
Latine
and
Greeke
with
Eng●ish
,
before
hearers
that
are
vnlearned
,
and
howsoeuer
some
in
way
of
defence
of
it
,
say
,
that
kind
of
preaching
is
learned
,
indeed
and
truth
,
there
is
no
such
matter
,
only
that
teacher
shewes
learning
,
that
shewes
men
Christ
,
he
is
the
learned
preacher
that
is
able
rightly
to
vnfolde
the
mysterie
of
Christ
,
and
to
manifest
the
secrets
of
the
Gospell
,
and
so
to
paint
out
Christ
before
the
people
,
as
they
may
(
as
it
were
)
see
him
crucified
and
glorified
,
and
that
life
that
flowes
out
of
his
bloud
,
and
the
comforts
that
are
treasured
vp
in
him
;
And
againe
must
the
doctrine
of
the
Gospell
bee
deliuered
in
such
plaine
termes
,
as
men
of
the
meanest
capacity
may
be
able
to
vnderstand
:
oh
then
take
heed
thou
except
not
against
the
doctrine
of
the
word
for
the
plainenesse
of
deliuerie
,
if
the
doctrine
bee
sound
and
true
,
it
is
but
a
cauill
of
the
flesh
,
and
no
iust
excption
to
say
,
it
is
deliuered
in
plaine
,
easie
and
familiar
termes
,
We
must
not
except
against
the
doctrin
of
the
word
because
it
is
deliuered
in
plain
,
easie
and
familiar
termes
.
and
yet
manie
there
be
in
the
world
that
haue
no
great
liking
of
the
truth
of
the
doctrine
del●uered
,
euen
because
it
is
tendered
vnto
them
,
in
a
familiar
plainenesse
and
simplicitie
;
they
haue
itch●ng
eares
.
2.
Tim
.
4
3.
they
delight
to
heare
things
deliuered
in
more
loftie
and
glorious
termes
,
surely
such
persons
shew
the
vanitie
and
weakenesse
of
their
vnderstanding
,
and
the
vnsoundnes
of
their
iudgements
.
Why
shouldest
thou
except
against
or
dislike
the
trueth
deliuered
in
plaine
and
easie
termes
?
art
thou
offended
with
the
Lord
,
for
dealing
plainely
with
thee
?
whence
comes
that
exception
and
dislike
?
consider
thou
whence
it
comes
,
and
thou
shall
finde
it
comes
from
thine
owne
corruption
,
helped
forward
by
strong
delusion
of
the
enemy
of
thy
saluation
,
for
thou
exceptest
against
that
which
may
bee
most
for
thy
good
,
and
likest
that
which
many
times
turnes
to
thy
hurt
,
the
Lord
(
iustly
punishing
the
vanity
of
thy
mind
,
&
the
pride
of
thine
hart
)
suffers
thee
to
sucke
in
poison
and
dangerous
errours
,
lying
hid
vnder
lofty
and
goodly
words
,
which
thou
vnderstandest
not
,
&
therefore
take
thou
heed
of
excepting
against
the
doctrin
deliuered
in
plainnesse
of
words
,
if
thou
heare
the
truth
of
the
word
plainly
deliuerd
,
be
so
far
from
excepting
against
it
,
as
euen
therfore
blesse
God
for
his
mercy
,
that
vouchsafes
to
discouer
to
thee
the
truth
of
his
word
so
familiarly
remembring
that
speech
of
the
Apostle
,
1.
Cor
.
14.22
.
strange
tongs
are
for
a
signe
,
euen
a
iudegement
and
punishment
sent
of
God
to
them
that
beleeue
not
,
therefore
take
heed
thou
neither
except
against
,
nor
dislike
of
the
doctrine
of
the
word
,
for
the
plainenesse
of
it
,
the
plainer
and
the
more
familiarly
the
word
is
deliuered
to
thee
in
the
publike
ministry
,
the
greater
token
and
signe
is
it
of
Gods
louing
kindnesse
and
fauour
towards
thee
,
and
yet
know
we
,
that
this
perspicuity
and
plainnesse
in
preaching
of
the
word
,
must
not
be
rude
,
rusticke
and
vnseemly
,
and
therefore
the
Apostle
addes
in
this
verse
,
The
Minister
of
the
word
must
lay
open
the
doctrine
of
the
word
,
in
such
manner
as
is
sutable
both
to
the
excellency
of
the
matter
,
and
to
the
dignity
also
of
his
●wne
calling
.
as
it
becommeth
mee
to
speake
.
And
so
the
next
poynt
of
doctrine
laid
downe
in
this
verse
is
this
.
The
Ministers
care
and
study
must
be
,
not
only
in
plain
&
familiar
termes
to
declare
&
speak
the
Gospell
of
Iesus
Christ
,
but
also
so
to
speake
it
,
as
it
ought
to
be
declared
;
the
Minister
must
not
only
haue
care
to
manifest
,
and
to
lay
open
the
doctrine
of
the
word
,
but
he
must
looke
also
that
he
do
it
in
such
manner
as
is
meet
,
both
according
to
the
excellency
of
the
matter
,
&
dignity
of
his
own
calling
,
&
that
trust
that
is
reposed
in
him
,
1.
Pet
.
4.11
.
if
any
man
speak
(
saith
the
Apostle
)
that
is
,
in
the
publike
Ministrie
of
the
word
,
let
him
speak
,
not
only
the
words
of
God
,
but
as
the
wordes
of
God
,
as
it
becomes
him
to
speake
,
such
words
,
we
finde
that
the
Minister
of
the
Gospell
is
graced
with
many
excellent
titles
,
hee
is
called
the
messenger
and
ambassador
of
Christ
,
he
is
stiled
with
the
name
of
Angel
,
Reuel
.
2.
&
Cap.
3.
Hee
is
said
to
bee
the
Lords
Steward
put
in
trust
by
him
,
1.
Cor
.
4.1
.
all
which
teach
him
that
he
must
deliuer
the
message
of
his
Lord
and
Master
,
with
due
regard
of
the
dignity
of
his
message
,
and
answerable
to
that
trust
that
is
reposed
in
him
.
2.
particulars
required
in
the
right
handling
of
the
word
of
God
.
Not
to
stand
on
the
generall
:
the
particulars
of
this
duty
,
are
many
,
but
especially
these
two
.
First
,
the
Minister
must
looke
,
that
he
vtter
foorth
and
declare
the
doctine
of
the
word
purely
,
and
powerfully
;
for
the
word
of
God
is
pure
,
and
must
be
purely
thought
on
,
and
purely
deliuered
,
without
mixture
of
mens
deuises
,
or
mens
authorities
.
Secondly
,
it
must
also
be
deliuered
as
the
Apostle
saith
,
1.
Cor
.
2.4
.
In
plaine
euidence
and
demonstration
of
the
Spirit
,
(
that
is
)
in
such
sort
as
sinne
may
thereby
be
rebuked
,
the
conscience
rifled
,
and
iudged
,
and
the
secret
corruption
of
the
heart
made
manifest
,
and
that
it
may
bee
a
meanes
)
by
Gods
blessing
vpon
it
)
to
instill
the
grace
of
faith
,
and
repentance
,
and
holy
obedience
into
the
hearts
of
the
hearers
,
yea
the
word
must
bee
deliuered
with
such
euidence
of
the
spirit
,
as
the
hearers
may
discerne
the
power
,
the
presence
,
and
the
maiesty
of
God
in
the
preaching
of
it
,
and
be
forced
to
say
in
plain
termes
without
question
God
is
in
the
Preacher
,
1
Cor
.
14
25.
that
is
the
right
maner
of
handling
the
word
of
God
,
when
the
preachers
of
it
shew
not
words
but
power
,
as
the
Apostle
saith
,
1.
Cor
.
4.20
.
Now
this
doctrine
might
be
applied
to
reproue
sundry
sorts
of
teachers
,
Sundrie
sorts
of
teachers
,
briefly
taxed
.
as
(
namely
)
such
as
deliuer
the
word
of
God
in
the
intising
words
of
mans
wisdome
,
spirituall
things
in
a
carnal
manner
.
Secondly
,
such
as
mingle
the
word
with
their
own
,
and
other
mens
deuises
,
to
make
their
doctrine
haue
the
more
applause
,
then
which
,
what
can
bee
more
vnworthy
?
as
the
Lord
saith
by
his
Prophet
Ier
.
23.28
.
What
is
chaffe
to
the
wheate
?
Thirdly
,
such
as
for
want
of
paines
,
or
study
,
deliuer
the
word
,
either
in
termes
vnfit
to
teach
,
or
perswade
,
or
without
order
,
and
so
not
easie
to
bee
learned
,
and
remembred
,
and
so
wi●hout
power
,
as
it
hath
no
point
to
pearce
the
hearts
of
the
hearers
,
these
,
and
many
other
,
come
within
the
compasse
of
iust
reproofe
by
the
doctine
deliuered
.
But
let
vs
thinke
on
it
to
this
purpose
;
Is
it
so
that
the
Minister
must
not
only
manifest
the
doctrine
of
the
word
,
but
he
must
deliuer
it
purely
,
and
powerfully
;
yea
,
with
such
euidence
and
demonstration
of
the
Spirit
,
as
the
word
spoken
by
him
may
iudge
the
conscience
,
and
search
the
secret
corners
of
the
heart
;
and
as
the
Holy
Ghost
saith
,
Heb
.
4.12
.
Enter
thorow
,
euen
the
deuiding
asunder
of
the
soule
and
the
spirit
,
and
of
the
ioints
and
the
marrow
,
and
discouer
the
thoughts
of
the
heart
,
and
be
a
meanes
to
worke
grace
in
the
hearers
?
Oh
then
,
as
the
Apostle
saith
,
2.
Cor
.
2.16
.
Who
is
sufficient
for
these
things
?
It
is
a
very
hard
matter
to
preach
the
word
of
God
aright
.
It
is
no
easie
matter
to
preach
the
word
;
Men
thinke
the
Ministers
of
the
worde
of
God
speake
whatsoeuer
comes
into
their
mindes
;
it
is
not
so
,
if
they
speake
the
word
as
it
ought
to
be
spoken
,
no
,
no
,
Preaching
of
the
word
of
God
requires
great
labour
,
studie
,
meditation
,
and
praier
,
and
the
Minister
must
not
onely
bee
earnest
in
praier
himselfe
,
but
after
the
example
of
the
Apostle
in
this
place
,
he
must
request
others
to
pray
for
him
,
that
he
may
vtter
the
Doctrine
of
the
Gospell
as
it
becommeth
him
to
vtter
it
;
did
Paul
who
was
guided
by
the
Spirit
of
God
,
and
had
the
infallible
assistance
of
the
Spirit
(
being
an
Apostle
)
desire
to
be
praied
for
,
that
hee
might
vtter
the
doctrine
of
the
Gospell
as
it
became
him
to
speake
?
How
g●eat
cause
then
haue
wee
that
are
but
ordinarie
Ministers
to
desire
the
praiers
of
the
Church
,
we
are
much
more
to
craue
the
praiers
of
Gods
people
,
and
they
are
to
helpe
vs
with
their
praiers
;
One
saith
well
,
consider
that
it
is
the
easiest
thing
to
heare
,
and
it
is
the
painefullest
thing
to
preach
the
Gospel
▪
aright
;
therefore
pray
thou
that
the
Minister
may
vtter
the
doctrine
of
the
word
,
as
it
becommeth
him
to
speake
,
that
he
may
deliuer
it
in
such
euidence
,
and
plainenesse
,
and
with
a●l
such
purity
and
powerfulnesse
,
as
it
ought
to
bee
deliuered
,
and
then
doubtlesse
,
through
Gods
blessing
vpon
it
,
thou
shalt
find
it
a
meanes
discouering
the
secret
corruption
of
thine
heart
,
and
working
sauing
knowledge
in
thee
.
Yea
,
thou
shalt
find
the
doctrine
of
the
word
so
deliuered
,
or
meanes
confirming
and
strengthning
grace
in
thee
,
and
making
thee
certaine
of
Gods
grace
in
Christ
;
yea
,
making
thee
reioice
in
Gods
presence
in
this
life
,
and
at
the
day
of
iudgement
to
stand
before
him
with
ioy
,
therefore
be
mindefull
of
this
duty
.
VER
.
5.
Walke
wisely
toward
them
that
are
without
,
and
redeeme
the
time
.
The
Apostle
in
this
verse
proceedes
to
his
second
generall
exhortation
,
wherein
hee
exhorts
the
Colossians
to
carry
themselues
wisely
toward
them
that
are
without
,
and
this
he
doth
generally
in
this
verse
,
that
they
carry
themselues
wisely
in
all
things
,
and
then
that
they
carrie
themselues
wisely
in
one
particular
,
(
namely
)
in
the
wise
vsage
of
their
speech
,
verse
6.
His
generall
exhortation
in
this
verse
is
first
propounded
.
Walke
wisely
towards
them
that
are
without
.
And
then
,
more
particularly
declared
,
how
they
may
so
doe
in
the
last
words
(
namely
)
By
redeeming
the
time
.
(
And
redeeme
the
time
.
)
First
therefore
of
the
generall
exhortation
,
(
Walke
wisely
toward
them
that
are
without
.
)
Interpretation
.
(
Walke
)
That
is
,
liue
,
carry
your selues
in
life
and
conuersation
,
both
in
your
words
and
deeds
;
the
word
(
Walke
)
is
often
so
vsed
in
the
Scripture
.
(
Wisely
)
or
as
the
word
is
(
in
wisdome
,
or
with
wisedome
)
the
meaning
is
,
with
good
discretion
,
with
religious
heede
,
and
circumspection
,
as
the
Apostle
saith
,
Ephes
.
5.15
.
Take
heede
that
yee
walke
cicumspectly
,
not
as
fooles
,
but
as
wise
.
Christian
discretion
,
what
it
is
.
Now
Christian
discretion
,
and
an
holy
warinesse
is
vsed
in
life
and
conuersation
,
when
in
euery
thing
,
said
,
or
done
,
there
is
regard
had
of
the
end
of
the
speach
,
or
action
,
that
the
word
or
deed
,
be
to
the
glory
of
God
,
and
the
good
of
others
,
and
that
it
be
without
giuing
aduantage
of
iust
exception
against
it
,
or
any
iust
cause
of
offence
;
that
is
(
indeede
)
true
Christian
wisdome
in
life
and
conuersation
:
(
toward
them
)
that
is
,
among
them
,
or
hauing
any
dealing
with
them
(
that
are
without
)
by
those
that
are
without
,
we
are
to
vnderstand
all
vnbeleeuers
,
all
that
are
out
of
the
Church
,
or
without
Christ
,
as
Ephes
.
2.12
.
Whether
such
as
haue
not
heard
of
Christ
,
as
Infidels
and
Pagans
,
or
such
as
haue
heard
the
doctrine
of
the
Gospell
,
and
yet
haue
not
receiued
it
,
but
still
continue
in
their
naturall
hardnesse
,
and
vnbeleefe
.
Thus
then
are
we
to
conceiue
these
words
,
Walke
wisely
toward
them
that
are
without
.
As
if
the
Apostle
had
said
.
Carrie
your selues
in
life
and
conuersation
,
both
in
your
words
,
and
deedes
,
with
Christian
wiswisdome
and
discretion
,
with
an
holy
warinesse
,
and
circumspection
,
looke
that
in
euery
thing
,
said
,
or
done
by
you
,
there
bee
regard
had
of
a
right
ende
,
euen
Gods
glory
,
and
the
good
of
others
,
and
let
your
behauiour
bee
without
iust
cause
of
exception
,
or
offence
to
them
that
are
vnbeleeuers
,
of
what
sort
soeuer
they
be
,
you
liuing
among
them
,
as
necessitie
requires
,
or
hauing
busin●sses
and
dealings
with
them
.
The
dutie
heere
laid
before
vs
,
comes
to
bee
considered
in
the
first
place
.
And
it
may
thus
be
conceiued
.
That
true
beleeuers
,
such
as
truely
professe
the
Gospell
,
are
to
carry
themselues
wisely
,
with
good
discretion
,
True
beleeuers
must
bee
wise
in
their
behauiour
&
dealings
with
the
wicked
&
vnbeleeuers
,
and
take
heed
that
they
giue
them
no
iust
cause
of
exception
or
offence
.
with
warinesse
,
and
circumspection
,
euen
toward
them
that
are
without
,
in
their
walking
among
the
wicked
,
and
vnbeleeuers
,
and
in
their
dealings
with
them
,
they
must
haue
a
wise
regard
of
their
behauiour
,
they
must
looke
that
euery
thing
,
said
,
or
done
by
them
,
be
to
Gods
glory
,
and
(
if
it
be
possible
)
a
meanes
to
worke
good
vpon
the
wicked
,
and
that
it
be
without
iust
cause
of
exception
,
and
offence
,
I
say
,
without
iust
cause
of
exception
,
and
offence
;
for
many
times
the
wicked
take
exception
against
the
holie
religious
and
godly
behauiour
of
true
beleeuers
,
and
are
offended
at
it
,
1
Pet
.
4.4
.
And
as
the
Prophet
saith
,
Hosea
14.10
.
The
wicked
stumble
,
and
fall
in
the
waies
of
God
;
but
that
is
offence
taken
,
not
giuen
.
True
beleeuers
,
and
professors
of
the
Gospell
must
be
wise
in
their
behauiour
,
and
take
heede
they
giue
not
any
iust
cause
of
exception
,
or
offence
,
and
that
not
onely
to
their
weake
brethren
,
but
euen
to
the
wicked
and
vnbeleeuing
.
And
hence
it
is
,
that
the
Apostle
doth
exhort
vs
,
Rom.
12.17
.
To
procure
things
honest
in
the
sight
of
all
men
(
that
is
)
wordes
and
deeds
,
not
onely
lawfull
,
and
agreeable
to
the
rule
of
honesty
,
and
goodnes
,
&
the
will
of
God
reuealed
in
his
word
,
but
such
also
as
giue
no
iust
offence
to
any
,
as
the
Apostle
saith
,
1.
Cor
.
10.32
.
Giue
none
offence
,
neither
to
the
Iewes
,
nor
to
the
Grecians
,
nor
to
the
Church
of
God
:
neither
to
the
Church
,
nor
to
those
that
are
without
the
Church
,
1.
Thess.
4.11.12
.
the
Apostle
exhorted
them
of
that
Church
,
that
they
should
study
to
be
quiet
,
and
to
meddle
with
their
owne
businesse
,
and
to
worke
with
their
owne
hands
;
to
this
ende
,
that
they
might
behaue
themselues
honestly
,
(
or
as
the
word
signifieth
)
decently
towards
them
that
are
without
,
euen
in
the
sight
of
vnbeleeuers
.
Wee
see
then
there
ought
to
be
a
Christian
wisdome
,
a
godly
warinesse
,
and
circumspection
in
such
as
are
true
beleeuers
,
that
in
their
behauiour
among
the
wicked
,
they
giue
them
no
iust
aduantage
,
either
to
except
against
,
or
to
be
offended
with
any
thing
,
said
,
or
done
by
them
.
And
the
reason
of
this
duty
is
this
.
The
life
and
behauiour
of
true
beleeuers
,
ought
to
bee
a
visible
confutation
of
the
manners
of
the
wicked
,
that
when
they
looke
vpon
it
,
they
may
bee
checked
and
reproued
,
thereby
made
to
see
how
they
ought
to
behaue
themselues
,
and
may
glorifie
God
in
the
day
of
the
visitation
,
1.
Pet
.
2.12
.
And
therefore
it
ought
to
be
far
from
being
like
to
the
wicked
life
of
vnbeleeuers
,
in
any
respect
,
that
so
it
may
giue
them
no
iust
cause
of
exception
,
and
of
stumbling
at
it
.
Now
then
,
to
applie
this
,
I
may
say
to
many
professors
in
this
case
,
Many
professors
of
the
Gospell
iustly
taxed
for
behauing
themselues
vnwiselie
in
the
sight
of
the
wicked
and
prophane
as
the
Apostle
said
to
the
Corinthians
,
1
Cor
.
6.7
.
There
is
vtterly
a
fault
among
you
.
There
is
in
many
professors
of
the
Gospel
too
great
a
yeelding
to
their
own
corrupt
affections
,
some
that
make
profession
of
the
Gospell
,
carrie
themselues
not
as
wise
,
but
as
fooles
,
in
the
sight
of
the
wicked
,
and
vngodly
,
and
as
Michal
said
to
Dauid
2
Sam
.
6.20
.
they
vncouer
themselues
in
the
eies
of
carnall
minded
men
,
as
a
foole
vncouers
himselfe
,
they
shew
themselues
enuious
,
couetous
,
selfe-conceited
,
contentious
one
with
another
,
censorious
and
such
like
,
euen
in
the
sight
of
the
wicked
,
that
they
are
able
iustlie
to
taxe
them
with
these
and
the
like
faults
.
Oh
remember
thou
hast
taken
on
thee
the
profession
of
the
Gospell
,
and
wouldest
beare
the
name
of
a
true
Christian
,
thou
must
walke
wisely
euen
towards
them
that
are
without
;
in
thy
whole
carriage
in
thy
words
and
deedes
,
thou
must
haue
regard
to
the
right
ende
,
Gods
glory
,
and
the
good
of
others
,
and
thou
must
take
heede
thou
giue
no
iust
cause
of
exception
or
offence
,
by
any
thing
thou
saiest
,
or
doest
,
no
not
to
the
wicked
,
and
vnbeleeuing
;
yea
,
thou
must
be
so
wise
in
thy
carriage
,
and
thy
behauiour
among
them
,
Note
.
as
that
sometimes
thou
must
forbeare
the
doing
of
some
lawfull
thing
so
farre
as
may
stand
with
the
keeping
of
faith
and
a
good
conscience
;
if
so
be
,
thou
in
thy
Christian
wisdome
and
discretion
perceiue
,
that
the
doing
of
it
will
hinder
some
great
good
that
may
otherwise
be
done
.
We
haue
example
of
this
in
Paul
,
Acts
19.10
.
Hee
was
full
two
yeeres
in
Ephesus
an
Idolatrous
Citie
,
and
saw
their
Idolatrous
worship
of
Diana
,
yet
all
that
while
hee
kept
silence
,
and
spake
not
a
word
in
particular
against
Diana
,
as
he
might
haue
done
,
onely
in
generall
termes
hee
said
,
as
it
is
in
the
speach
of
Demetrius
verse
26.
That
they
were
no
gods
which
were
made
with
hands
.
And
this
did
Paul
forbeare
to
doe
,
that
hee
might
doe
some
good
in
that
Citie
by
preaching
of
the
Gospell
,
which
could
not
haue
beene
suffered
if
he
had
spoken
against
Diana
in
particular
.
And
thus
must
thou
that
art
a
true
professour
of
the
Gospell
doe
sometimes
,
and
let
it
neuer
bee
iustly
said
of
thee
,
that
wouldest
carrie
the
name
of
a
true
Christian
,
3.
Things
are
to
be
considered
,
seruing
,
to
stirre
vp
true
professors
of
the
Gospell
to
carrie
themselues
wisely
in
the
sight
of
the
wicked
.
that
thou
art
as
couetous
,
as
vnquiet
,
once
angrie
,
as
hard
to
be
appeased
,
as
mercilesse
,
as
ready
to
catch
,
as
idle
,
as
censorious
,
and
iudgeing
,
as
those
that
make
no
profession
at
all
,
let
none
of
these
things
,
or
the
like
,
bee
truely
affirmed
of
thee
,
let
not
the
wicked
bee
able
iustly
to
charge
them
vpon
thee
.
And
to
that
end
consider
.
First
,
that
if
thou
carrie
thy selfe
so
vnwisely
,
and
so
without
Christian
discretion
,
as
thou
giuest
iust
cause
of
exception
,
or
offence
,
thou
dost
expose
thy selfe
to
the
malice
of
the
wicked
,
and
(
as
it
were
)
inclose
thy selfe
within
their
hands
,
and
if
the
wicked
bee
so
bold
,
as
that
they
will
assault
the
names
of
the
harmelesse
,
with
obtrectations
,
and
slanders
,
how
will
they
insult
ouer
thee
,
hauing
iust
aduantage
against
thee
?
Againe
,
consider
that
by
thy
euill
and
vnwise
behauiour
in
the
sight
of
the
wicked
,
thou
dost
not
onely
expose
thy selfe
to
contempt
,
but
euen
the
Gospell
it selfe
,
which
thou
dost
professe
,
to
scorne
and
reproach
;
and
through
thy
vnwise
behauiour
the
name
of
God
is
blasphemed
,
and
these
among
the
wicked
,
of
whom
there
remained
any
hope
,
are
cast
further
of
,
and
left
without
all
hope
to
be
recouered
.
Thus
speakes
the
Lord
by
his
Prophet
Ezekiel
36.20
.
and
the
Apostle
cites
it
,
Rom.
2.24
.
And
remember
further
,
that
thou
bearing
the
name
of
a
true
Christian
,
by
thy
godly
,
wise
,
and
warie
conuersation
among
the
wicked
,
God
is
glorified
,
1
Pet
.
2.12
.
the
doctrine
of
God
our
Sauiour
is
adorned
,
Tit
.
2.10
.
and
many
times
vnbeleeuers
are
wrought
vpon
,
and
wonne
as
the
Apostle
saith
in
one
particular
;
Let
wiues
bee
subiect
to
their
husbands
,
that
euen
they
which
obey
not
the
word
,
may
bee
wonne
by
the
conuersation
of
the
wiues
.
Oh
then
,
thou
that
dost
,
or
wouldest
carry
the
name
of
a
true
Christian
,
bee
thou
carefull
to
walke
wisely
toward
them
that
are
without
,
let
thy
words
and
deeds
be
ordered
by
Christian
wisdome
,
in
all
thy
speaches
,
and
actious
,
haue
an
eie
to
Gods
glory
,
and
the
good
of
others
,
and
take
thou
diligent
heed
,
that
nothing
be
said
,
or
done
by
thee
,
that
may
giue
iust
aduantage
to
the
wicked
to
speak
euill
of
thee
,
and
to
throw
disgrace
vpon
thy
holy
profession
.
In
the
next
place
,
wee
are
to
marke
,
that
the
Apostle
saith
not
,
Walke
wisely
with
them
,
but
toward
them
that
are
without
;
it
is
one
thing
to
walke
with
vnbeleeuers
,
and
another
to
walke
toward
them
,
there
is
great
difference
betweene
these
two
:
to
walke
with
anie
,
is
to
walke
as
they
do
,
Note
.
&
to
hold
on
the
same
kind
&
course
of
life
that
they
doe
,
but
to
walke
toward
others
,
is
to
liue
among
them
,
and
as
occasion
is
offered
,
to
haue
businesse
and
dealing
with
them
.
Hence
then
we
may
gather
thus
much
.
That
howsoeuer
we
are
not
to
walke
with
the
wicked
,
wee
are
not
to
doe
as
they
doe
,
nor
to
follow
their
trade
and
manner
of
life
,
yet
wee
may
liue
among
them
,
and
haue
businesse
,
trading
and
dealing
with
them
,
as
occasion
is
offered
,
howsoeuer
,
wee
are
to
eschew
the
corruptions
and
bad
manners
of
the
wicked
,
yet
wee
are
not
altogether
to
auoyd
all
manner
of
dealing
with
them
,
Though
we
are
to
eschew
the
corruptions
and
bad
manners
of
the
wicked
,
yet
we
are
not
to
auoyd
all
m●nner
of
deal●ng
with
them
.
the
Apostle
hath
taught
vs
,
Phillip
.
2.15
.
that
wee
are
to
liue
blamelesse
and
pure
,
and
the
sonnes
of
God
without
rebuke
,
but
where
?
apart
from
all
wicked
and
vngodly
men
?
no
,
in
the
midst
of
a
naughty
and
crooked
nation
,
among
whom
we
ought
to
shine
as
lights
,
and
that
in
the
world
,
euen
in
the
throng
of
wicked
men
,
and
vnbeleeuers
.
The
Lord
will
haue
his
children
to
liue
among
the
wicked
,
as
Lot
did
in
Sodome
.
Reasons
why
the
Lord
will
haue
his
children
liue
among
the
wicked
.
First
that
they
may
spend
their
time
,
their
strength
,
and
all
their
abilities
of
body
and
mind
,
for
the
common
good
of
all
,
as
the
Apostle
saith
,
1.
Pet
.
4.10
.
let
euery
man
as
he
hath
receiued
the
gift
,
minister
the
same
to
another
,
as
good
disposers
,
of
the
manifold
grace
of
God
.
Secondly
,
for
the
exercise
of
their
faith
,
their
wisdome
,
and
other
graces
that
are
in
them
,
and
for
the
triall
of
their
strength
in
striuing
against
sinne
,
that
their
faith
and
other
graces
may
bee
exercised
,
and
that
they
may
bee
tried
what
is
in
them
,
whether
they
will
cleaue
to
the
Lord
with
a
perfect
heart
,
or
bee
carried
aside
with
the
corruption
of
the
worlde
,
for
that
is
indeede
true
resistance
of
sinne
,
and
victorie
ouer
it
most
victorious
,
when
wee
conflicting
and
grappling
with
manie
occasions
and
allurements
to
it
,
striue
against
it
,
and
ouercome
it
,
and
he
is
truelie
good
,
who
is
good
among
such
as
bee
euill
,
if
Ioseph
had
not
beene
tempted
to
folly
by
his
Mistresse
,
his
chastity
had
not
beene
so
great
and
glorious
.
The
Lord
therefore
will
haue
vs
liue
in
the
world
,
among
the
wicked
of
the
world
,
in
the
middest
of
manie
meanes
and
prouocations
to
euill
,
that
the
strength
of
Gods
grace
that
is
in
vs
,
may
bee
knowen
,
and
this
doctrine
might
bee
applied
to
shew
the
error
of
some
of
ancient
time
,
and
of
some
of
our
time
,
who
refuse
to
liue
in
any
fellowshippe
with
notorious
sinnefull
men
,
Some
briefly
taxed
,
who
refuse
to
liue
in
anie
fellowship
with
notorious
sinnefull
men
.
and
I
might
heereby
shew
the
errour
of
the
Monkes
and
Votaries
among
the
Papists
,
who
thinke
it
a
state
of
perfection
to
liue
like
droanes
fatting
themselues
in
a
cloyster
,
apart
from
all
societie
of
men
,
but
I
rather
chuse
to
shew
the
limitation
of
this
truth
that
it
bee
not
misconceiued
of
vs
,
and
touching
the
limits
of
it
,
know
wee
that
it
is
thus
confined
.
We
may
liue
among
the
wicked
,
only
as
we
stand
in
some
relation
with
them
,
The
Godly
may
liue
among
the
wicked
only
as
they
stand
in
some
relation
with
them
&
as
we
are
conioyned
with
them
by
some
bond
of
nature
,
of
office
,
of
place
or
habitation
,
for
the
corruption
of
men
must
not
driue
vs
from
our
station
and
from
performance
of
Christian
duties
that
concerne
vs
in
our
places
and
callings
,
as
the
Lord
hath
called
euerie
one
,
Note
.
so
let
him
walke
,
1.
Cor
.
7.17
.
And
againe
,
wee
may
haue
dealing
with
the
wicked
,
onely
as
iust
occasion
is
offered
,
The
Godly
may
haue
dealings
with
the
wicked
onely
as
iust
occasion
is
offered
.
we
may
not
hand
ouer
head
,
liue
with
all
sort
of
wicked
persons
,
and
carelesly
thrust
our selues
into
anie
wicked
companie
,
and
thinke
as
the
foolish
Familists
doe
,
or
as
Drunkards
and
Epicures
doe
,
that
it
is
no
matter
into
what
companie
wee
come
,
we
haue
no
warrant
for
that
:
And
there
is
great
danger
in
so
doing
,
there
is
no
disease
so
contagious
,
nor
sickenesse
so
infectious
,
as
is
the
ill
behauior
of
the
wicked
,
if
we
sort
our selues
with
them
,
and
there
is
no
age
,
sexe
or
complexion
,
so
apt
to
catch
and
take
a
disease
from
another
,
as
are
the
best
of
Gods
children
,
to
take
hurt
by
the
companie
of
wicked
persons
,
and
therefore
wee
are
not
to
liue
among
them
,
but
according
to
the
limite
of
our
owne
particular
places
and
callings
,
nor
to
haue
dealings
with
them
,
but
as
iust
occasion
shall
be
offered
vnto
vs.
In
the
last
place
it
is
not
to
be
omitted
,
that
those
who
haue
not
heard
,
or
not
receiued
the
Gospell
,
are
heere
said
to
be
without
,
wherein
the
Church
is
compared
to
Gods
Kingdome
,
Citie
or
House
,
true
beleeuers
to
the
subiects
,
citizens
and
houshold
of
God
,
and
vnbeleeuers
to
strangers
,
and
such
as
haue
no
part
nor
portion
amonge
them
.
Here
then
appeares
the
wretched
and
cursed
condition
of
wicked
men
and
vnbeleeuers
,
Wicked
men
and
vnbeleeuers
are
in
a
most
miserable
state
and
condition
.
they
are
disioyned
from
God
,
the
fountaine
of
all
true
happinesse
and
comfort
,
they
haue
no
fellowship
with
God
,
or
the
people
of
God
,
Ephes
.
2.12
.
they
are
without
Christ
,
and
are
aliants
from
the
common-wealth
of
Israel
,
and
strangers
from
the
couenants
of
promise
,
and
haue
no
hope
,
and
are
without
God
in
the
world
.
Yea
wicked
persons
such
as
beleeue
not
so
long
as
they
continue
in
that
state
stand
subiect
to
the
whole
wrath
of
God
,
oh
that
they
had
hearts
to
consider
their
fearefull
condition
,
Wicked
persons
are
to
consider
their
fearefull
condition
,
and
to
hasten
out
of
it
as
soone
as
possibly
they
may
.
thou
that
art
a
drunkard
,
a
swearer
,
a
prophane
person
,
consider
thy
cursed
state
,
as
yet
thou
art
seuered
from
Gods
comfortable
presence
,
thou
art
shut
out
from
all
benefit
of
Gods
promises
of
life
and
saluation
,
thou
hast
no
part
nor
title
to
the
blessings
of
God
,
belonging
to
the
Saints
of
God
,
and
that
is
a
beginning
of
hellish
torment
,
for
finall
separation
from
God
,
and
an
apprehension
of
his
wrath
is
hell
it selfe
.
Now
such
is
the
case
of
all
men
,
that
doe
not
yet
truely
beleeue
in
Christ
,
and
such
are
they
that
liue
in
the
practise
of
any
knowen
sinne
,
yea
thinke
on
it
,
thou
that
art
a
wicked
man
,
and
an
vnbeleeuer
,
thou
art
so
farre
disioyned
from
God
by
thy
sinne
,
as
there
is
greater
enmitie
,
and
contrarietie
betweene
God
and
thee
,
then
betweene
fire
and
water
,
light
and
darkenesse
,
and
if
God
be
against
thee
,
then
who
can
stand
for
thee
?
nay
God
being
thine
enemie
,
all
the
iudgements
of
God
attend
thee
,
all
the
creatures
of
God
are
armed
against
thee
,
and
thou
liest
open
to
eternall
woe
and
miserie
:
Oh
then
enter
into
a
seserious
consideration
of
thy
miserable
state
and
condition
,
and
pray
to
the
Lord
,
that
by
the
light
of
his
worde
,
and
power
of
his
spirit
,
thine
eies
may
be
open
to
see
that
miserie
,
and
seeing
it
maist
be
humbled
for
it
,
and
hasten
out
of
it
,
and
neuer
rest
till
thou
be
sure
thou
doest
truely
beleeue
in
Iesus
Christ
,
and
then
without
question
thou
shalt
be
in
Gods
fauour
,
and
be
one
of
his
owne
house
and
family
,
The
happie
condition
of
such
as
truely
beleeue
in
Iesus
Christ
.
and
haue
communion
and
fellowship
with
God
,
and
with
the
Saints
of
God
,
and
that
is
a
most
blessed
state
and
condition
,
thou
shalt
then
haue
peace
with
God
,
with
thine
owne
conscience
,
with
all
the
faithfull
,
yea
with
all
the
creatures
in
the
world
.
The
stones
of
the
field
shall
be
in
league
with
thee
,
and
the
beasts
of
the
field
shall
be
at
peace
with
thee
,
Iob
.
5.23
.
thou
shalt
haue
accesse
to
the
throne
of
grace
with
boldnes
,
and
come
into
Gods
house
with
ioy
&
gladnes
,
thou
shalt
haue
title
to
all
the
blessings
of
Gods
Saints
in
this
life
,
and
right
to
eternall
happinesse
in
the
life
to
come
.
Labour
therefore
for
this
aboue
all
things
,
and
count
all
things
losse
in
respect
of
this
,
that
thou
maist
winne
Christ
,
and
be
found
in
him
and
by
him
bee
conioyned
with
God
,
and
the
Church
of
God
,
and
bee
partaker
of
all
the
comforts
and
blessings
that
belong
to
Gods
Saints
.
Now
to
the
last
words
of
this
verse
.
(
And
redeeme
the
time
)
the
Apostle
hauing
required
of
the
Colossians
by
way
of
exhortation
,
generallie
;
that
they
should
walke
wisely
toward
those
that
are
without
,
in
these
wordes
(
redeeme
the
time
)
he
shewes
how
they
may
so
do
,
&
wherin
especially
standeth
their
godly
,
wise
,
discreete
and
wary
walking
towards
them
that
are
without
namely
in
or
by
redeeming
the
time
,
for
these
words
(
redeeme
the
time
)
are
not
(
as
they
may
seeme
)
a
distinct
precept
,
or
an
exhortation
by
it selfe
,
but
are
to
bee
conceiued
as
expressing
the
manner
of
wise
walking
toward
them
that
are
without
,
the
originall
text
shewes
it
plainly
,
for
thus
runne
the
words
,
walke
wiselie
toward
them
that
are
without
redeeming
the
time
.
The
word
heere
translated
(
time
)
properly
signifieth
opportunitie
or
present
occasion
,
that
present
fit
time
,
Interpretation
.
wherein
anie
thing
to
bee
done
,
may
bee
done
fitly
and
happily
,
and
it
is
heere
to
bee
vnderstood
with
relation
to
the
good
that
may
bee
done
,
euen
for
that
fit
opportunity
,
and
fit
occasion
offered
of
well
doing
,
and
the
word
(
redeeme
)
in
the
proper
and
naturall
signification
of
it
,
signifies
to
buy
some
thing
backe
againe
,
and
it
is
heere
vsed
metaphorically
by
way
of
similitude
,
it
is
taken
from
the
custome
and
practise
of
wise
Marchants
,
or
Tradesmen
,
who
vse
to
buy
their
commodities
while
fit
time
of
buying
serues
,
and
while
the
market
holds
,
and
hauing
(
happily
)
had
great
losses
,
or
formerly
spent
their
time
idlely
or
vnthriftily
,
doe
afterwards
seeke
to
redeeme
,
and
(
as
it
were
)
to
buy
backe
againe
the
time
that
is
past
,
not
that
they
are
able
to
call
backe
againe
any
one
minute
of
time
past
,
that
is
impossible
,
but
by
their
most
carefull
and
diligent
imploying
of
the
present
fit
time
of
gaining
,
that
is
offered
to
them
,
by
vsing
in
that
opportunitie
more
then
ordinarie
diligence
,
for
recoueuering
of
their
losses
,
euen
then
breaking
of
their
sleepe
,
and
abridging
themselues
of
lawfull
refreshing
and
delights
,
they
doe
as
much
businesse
in
that
same
time
,
as
they
might
haue
done
both
in
that
,
and
in
the
time
formerly
mispent
,
if
they
vsed
onely
ordinarie
diligence
;
and
so
to
redeeme
that
opportunitie
and
fitte
occasion
offered
of
dooing
good
,
and
of
well
doing
.
Signifieth
two
things
.
First
,
to
obserue
,
take
,
and
vse
it
being
offered
,
and
not
to
let
it
slip
,
and
passe
away
without
vsing
of
it
.
And
secondly
,
to
vse
it
with
more
then
ordinary
diligence
,
yea
,
to
vse
it
with
losse
of
our
owne
pleasures
and
profits
.
Thus
then
wee
are
to
conceiue
these
words
,
as
if
the
Apostle
had
said
to
the
Colossians
.
Obserue
,
take
and
vse
the
opportunity
,
and
fit
occasion
of
well
doing
,
when
it
is
offered
,
yea
,
vse
it
with
more
then
ordinarie
diligence
,
euen
with
losse
of
your
owne
pleasures
profits
.
Now
heere
first
in
that
the
Apostle
saith
,
walke
wisely
to
them
that
are
without
subioyning
(
as
shewing
the
manner
how
they
may
so
doe
)
(
redeeme
the
time
)
or
(
redeeming
the
time
)
I
might
hence
note
thus
much
.
That
we
shew
our selues
wise
Christians
,
such
as
carry
our selues
wisely
among
them
that
are
without
,
if
so
be
we
omit
no
opportunitie
of
well
doing
,
but
on
that
I
will
not
stand
,
but
rather
on
a
positiue
point
,
the
dutie
hence
offered
,
namely
this
.
That
the
time
and
oportunitie
of
doing
good
,
both
in
respect
of
our selues
and
others
,
The
time
and
oportunity
of
doing
good
both
in
respect
of
our selues
and
others
,
is
to
bee
taken
and
vsed
when
it
is
offered
.
is
not
to
be
neglected
,
and
let
passe
,
when
it
is
offered
,
we
are
to
obserue
the
time
and
oportunitie
of
doing
good
,
and
to
take
it
,
and
vse
it
,
when
it
is
offred
vnto
vs
,
when
we
haue
oportunity
for
the
practise
of
the
duties
of
piety
,
or
for
the
doing
of
any
good
,
we
may
not
foreslow
it
,
and
let
it
slip
awaie
from
vs
,
and
this
hath
our
Sauiour
taught
vs
plainely
,
Ioh
.
12.35
.
where
he
saith
,
yet
a
little
while
is
the
light
with
you
,
walk
while
ye
haue
light
,
least
the
darkenesse
come
vpon
you
,
for
he
that
walketh
in
the
darke
knoweth
not
whether
he
goeth
,
as
if
hee
had
sayd
,
you
haue
now
oportunity
,
and
fit
time
to
walke
as
ye
ought
,
hauing
light
to
direct
you
,
look
that
you
vse
it
,
while
you
haue
it
,
and
let
it
not
passe
away
from
you
,
least
that
being
gone
,
and
darkenesse
comming
on
you
,
you
know
not
then
whither
ye
go
,
Gal.
6.10
.
saith
the
Apostle
,
while
wee
haue
time
let
vs
doe
good
vnto
all
men
.
Let
vs
not
suffer
any
good
occasion
of
doing
good
to
others
,
slippe
away
from
vs
,
but
let
vs
take
holde
of
it
,
while
it
is
offered
,
and
so
in
one
particular
the
holy
Ghost
bids
vs
,
Heb
.
3.13
.
exhort
one
another
while
it
is
called
to
day
,
and
to
these
I
might
adde
many
other
testimonies
,
for
the
proofe
of
this
point
,
Ierem
.
8.7
.
the
Lord
complained
of
his
people
,
that
they
did
not
obserue
and
vse
the
time
of
grace
and
mercy
,
for
the
amendment
of
their
liues
when
it
was
offered
vnto
them
yea
,
in
that
respect
he
preferres
the
verie
bruit
beasts
before
them
(
saith
he
)
euen
the
Storke
in
the
aire
knoweth
her
appoynted
times
,
and
the
Turtle
,
and
the
Crane
,
and
the
Swallow
,
obserue
the
time
of
their
comming
,
but
my
people
knoweth
not
the
iudgement
of
the
Lord
,
they
obserue
not
,
neither
vse
the
time
of
grace
and
mercy
for
the
amendment
of
their
liues
so
that
wee
see
by
plaine
euidence
of
Scripture
,
that
we
are
not
to
neglect
and
let
passe
the
opportunitie
offered
vnto
vs
,
for
the
exercise
of
pietie
,
or
for
the
doing
of
any
good
whatsoeuer
,
the
reason
and
ground
of
this
is
.
Because
indeede
,
as
the
Lord
in
his
eternall
counsell
hath
ordained
things
to
bee
done
,
so
hath
hee
appoynted
the
oportunity
and
time
wherein
each
thing
should
bee
done
;
wee
are
therefore
to
obserue
,
and
to
take
,
and
vse
that
time
and
that
opportunity
of
doing
good
,
either
in
respect
of
our selues
or
others
,
which
the
Lord
doth
vouchsafe
and
offer
to
vs
,
and
that
wee
may
rightly
conceiue
this
point
,
and
draw
it
to
some
profitable
vse
.
We
must
learne
and
marke
a
difference
of
good
things
that
are
to
bee
done
by
vs
,
A
difference
of
good
things
that
are
to
bee
done
by
vs
is
to
be
obserued
some
are
such
good
things
as
reach
not
to
all
times
of
this
life
,
such
as
are
not
to
bee
done
at
all
times
,
but
are
limited
to
some
particular
time
and
are
to
bee
done
in
some
particular
time
and
season
as
hearing
and
reading
the
word
of
GOD
,
and
reading
other
good
bookes
,
conference
,
set
and
solemne
prayer
,
giueinge
good
councell
,
admonition
,
reproofe
,
giuinge
almes
and
the
like
.
Though
these
be
good
thinges
,
that
we
are
to
doe
,
yet
the
doing
of
them
,
is
not
bound
to
all
times
,
and
so
the
oportuni●ie
of
doing
these
thinges
,
and
the
like
:
only
then
when
the
Lord
doth
vouchsafe
vs
meanes
,
and
abillitie
,
and
just
occasion
in
respect
of
time
,
place
,
person
,
and
other
circumstances
.
Other
good
thing●
there
be
that
we
are
bound
to
doe
,
which
extend
and
reach
ouer
the
whole
life
,
and
are
to
be
continuall
acts
,
to
be
performed
in
euery
part
,
and
time
of
our
liues
.
From
the
doing
of
which
,
no
part
of
our
life
is
exempted
:
as
(
namely
)
the
excercise
of
faith
,
and
repentance
,
of
amendment
of
our
liues
,
of
workinge
out
our
owne
saluation
,
with
feare
and
tremblinge
,
of
seekeinge
reconciliation
,
with
GOD
,
yea
though
wee
haue
assurance
of
saluation
.
And
the
oportunitie
of
doing
these
and
the
like
things
,
is
euery
instant
and
present
time
,
euen
euerie
moment
of
our
liues
,
is
the
oportunitie
giuen
vs
for
the
amendment
and
reformation
of
our
liues
,
yet
more
speciall
oportunitie
vouchsafed
vnto
vs
,
for
the
doinge
of
these
thinges
:
For
our
turning
to
God
,
for
our
seekinge
reconciliation
with
God
,
and
the
like
:
is
that
time
of
the
Lords
gracious
visitation
,
as
our
Sauiour
calls
it
.
Luke
19.44
That
acceptable
time
,
and
that
day
of
saluation
,
as
the
Apostle
calls
it
.
2.
Cor
.
6.2
.
(
that
is
)
that
time
wherein
the
Lord
doth
offer
vs
mercie
in
the
ministrie
of
his
word
,
wherein
he
stands
at
the
dore
of
our
hearts
,
&
knocks
by
the
sound
of
his
word
outwardly
,
and
by
the
motions
of
his
spirit
inwardly
,
shewing
vs
our
sinnes
,
and
moouinge
vs
to
repentance
,
yea
that
time
wherein
the
Lord
calls
vs
to
repentance
by
his
mercies
,
by
his
judgements
,
by
his
patience
,
and
longe
sufferance
:
thus
then
wee
are
to
conceiue
the
doctrine
now
laid
before
vs.
Wee
are
to
obserue
the
oportunity
and
fit
time
of
doing
good
and
to
take
that
oportunitie
when
it
is
offered
vnto
vs
,
(
that
is
)
we
are
to
obserue
and
marke
when
the
Lord
doth
vouchsafe
vs
meanes
to
doe
good
,
and
iust
occasion
in
regard
of
time
,
place
,
person
,
&c.
for
the
doing
of
any
good
thing
that
is
limited
to
some
particular
time
,
and
to
take
that
opportunity
when
it
is
offered
,
and
to
vse
it
,
and
not
to
let
it
slip
,
and
wee
are
to
obserue
euery
part
and
time
of
our
life
,
as
fit
for
repentance
,
and
amendement
of
our
liues
;
but
especially
,
the
time
of
the
Lords
gracious
visitation
of
vs
,
by
the
Ministie
of
the
word
,
and
when
the
Lord
calles
vs
to
repentance
by
mercies
,
or
by
iudgements
,
and
to
take
hold
of
that
opportunitie
,
and
to
vse
it
,
and
not
to
suffer
it
to
passe
away
from
vs.
And
now
to
come
a
little
nearer
to
our selues
,
I
may
say
to
vs
,
as
the
Apostle
did
in
that
,
2
Cor
.
6.2
.
We
are
to
obserue
the
Lords
gracious
visitation
of
vs
by
the
m●nistrie
and
preaching
of
the
Gospell
and
to
make
vse
of
it
for
our
good
while
it
is
offered
.
Behold
now
the
accepted
time
,
behold
now
the
day
of
saluation
:
the
Lord
hath
a
long
time
,
and
doth
still
vouchsafe
to
visit
vs
with
his
word
and
Gospell
,
and
hath
seconded
the
same
both
with
his
mercies
,
and
his
iudgments
.
This
then
is
that
opportunitie
,
this
is
that
fit
time
of
repentance
,
and
of
turning
from
our
sinnes
to
God
,
in
amendment
of
our
liues
,
and
of
doing
good
to
our selues
.
Let
vs
take
notice
of
it
,
and
obserue
it
,
yea
,
let
euery
one
of
vs
in
particular
obserue
it
;
doe
thou
obserue
,
and
take
hold
of
this
oportunity
of
the
good
of
thy
soule
while
it
is
offered
,
thou
knowest
not
how
soone
it
may
be
taken
from
thee
.
2
Mot●ues
to
stirre
vs
vp
to
obserue
the
time
of
the
Lords
gracious
visitation
of
vs
by
the
pre●chi●g
of
his
Gospell
,
and
to
make
vse
of
it
while
we
haue
it
.
First
,
if
Christ
now
knocke
at
the
doore
of
thine
heart
,
by
the
preaching
of
the
Gospell
,
and
by
his
mercies
and
iudgements
,
and
thou
deferre
to
open
vnto
him
,
and
to
let
him
in
,
and
let
slip
the
opportunitie
of
turning
from
thy
sinnes
to
God
,
in
amendement
of
thy
life
;
happily
heereafter
thou
maiest
pine
away
with
a
desire
of
hauing
him
,
and
yet
not
finde
him
,
nor
any
place
to
repentance
;
remember
that
exhortation
of
the
Prophet
,
Isai
.
55
6
Seeke
yee
the
Lord
while
hee
may
bee
found
,
and
call
yee
vpon
him
while
he
is
neare
.
There
will
come
a
time
wherein
the
Lord
will
not
be
found
;
yea
,
a
time
will
come
which
hee
threatneth
,
Prouerb
.
1.26
.
When
such
as
now
regard
not
,
but
despise
his
calling
vnto
them
,
shall
crie
to
him
in
their
miserie
,
and
hee
will
not
heare
them
,
but
laugh
at
their
destruction
:
which
is
a
fearefull
sentence
,
as
one
saith
,
the
Lords
laughter
is
more
to
bee
feared
then
his
anger
;
therefore
take
heede
,
thou
let
not
slip
that
opportunity
of
doing
good
to
thine
owne
soule
that
is
yet
offered
vnto
thee
.
Againe
,
consider
the
wisdome
of
men
in
matters
of
the
world
;
the
Seafaring
man
he
obserues
the
winde
,
and
the
weather
,
and
takes
the
opportunity
of
the
time
;
the
Traueller
he
takes
the
day
before
him
and
trauels
whiles
it
light
,
the
Smith
he
strikes
the
iron
while
it
is
hot
,
when
it
it
is
cold
,
it
is
to
late
to
strike
;
yea
euery
man
of
yeeres
and
discretion
,
will
consider
the
oportunitie
offered
for
the
well-doing
of
his
businesse
,
and
hee
will
condemne
himselfe
if
he
let
it
slip
;
and
wilt
thou
then
be
more
carelesse
in
Spirituall
matters
,
and
more
absurdly
foolish
in
things
concerning
thine
owne
euerlasting
good
?
Oh
consider
thou
the
opportunity
that
is
offered
to
thee
for
the
good
of
thy
soule
;
obserue
thou
the
fit
time
of
well-doing
,
which
the
Lord
doth
vouchsafe
thee
,
and
when
the
Lord
doth
vouchsafe
thee
the
benefit
of
his
word
,
and
many
mercies
,
both
common
to
thee
with
others
,
and
peculiar
to
thy selfe
,
and
he
sends
his
iudgements
to
warne
both
thee
and
others
:
know
thou
,
that
that
is
thy
oportunitie
of
turning
from
thy
sinnes
,
and
amendement
of
thy
life
,
obserue
it
,
take
hold
of
it
,
let
it
not
slippe
from
thee
,
but
vse
it
so
,
as
it
may
bee
for
Gods
glory
,
and
the
comfort
of
thine
owne
soule
.
From
these
words
(
redeeming
the
time
)
vnderstood
as
before
they
were
expounded
;
we
are
further
taught
thus
much
.
That
in
vsing
the
oportunity
of
well-doing
,
wee
are
to
be
likewise
Marchants
or
Tradesmen
.
A
wise
Marchant
or
Tradesman
hauing
heeretofore
lost
time
of
gaining
,
In
vsing
the
oportunity
of
wel
doing
we
must
bee
likewise
Marchants
or
tradesmen
,
we
must
gaine
the
time
formerly
lost
by
our
negligence
,
by
double
diligence
.
he
will
(
as
it
were
)
buie
it
backe
againe
,
by
his
more
then
ordinarie
diligence
,
when
time
serues
him
againe
;
so
must
wee
doe
in
respect
of
the
oportunitie
and
time
of
well-doing
offered
vnto
vs
,
wee
must
gaine
the
time
wee
haue
formerly
lost
by
negligence
,
with
double
diligence
;
yea
,
we
must
redeeme
it
with
losse
of
our
ease
,
our
pleasures
,
and
our
profits
,
1
Pet
.
4
3.
It
is
sufficient
(
saith
the
Apostle
)
for
vs
that
wee
haue
spent
the
time
past
of
the
life
after
the
lust
of
the
Gentiles
,
walking
in
wantonnesse
,
lusts
,
drunkennesse
,
in
gluttonies
,
drinkings
,
and
in
abominable
idolatries
.
We
are
to
consider
our
former
mispent
time
,
and
not
to
mispend
any
more
,
but
rather
to
gaine
and
recouer
that
which
hath
beene
lost
with
future
diligence
in
well-doing
.
Psalm
,
119.32
.
Dauid
saith
,
I
will
runne
the
way
of
thy
Commandements
,
when
thou
shalt
enlarge
mine
heart
:
where
we
see
Dauid
promiseth
that
his
heart
beeing
set
at
liberty
,
being
set
free
by
grace
from
the
bondage
and
dominion
of
his
own
natural
corruption
,
he
would
not
walke
and
keepe
an
ordinarie
pace
in
the
waies
of
Gods
Commandements
,
but
he
would
runne
in
them
,
hee
would
make
more
then
ordinarie
speed
in
well-doing
,
and
so
redeeme
the
time
formerly
lost
.
Thus
must
euery
one
whose
heart
is
set
free
from
the
bondage
of
sinne
,
if
thou
perswade
thy selfe
,
the
Lord
hath
wrought
in
thee
by
his
spirit
,
and
set
thee
free
from
the
dominion
and
power
of
thy
naturall
corruption
,
thou
must
runne
the
waies
of
Gods
Commandements
,
thou
must
gaine
time
of
well-doing
with
double
diligence
;
it
must
be
farre
from
thee
to
spend
thy
time
in
trifles
,
and
pastime
,
and
after
the
manner
of
the
world
,
It
must
be
far
from
true
beleeuers
to
spend
their
time
in
trifles
,
and
after
the
manner
of
the
world
,
they
must
vse
more
then
ordinary
diligence
in
doing
good
things
.
in
vaine
delights
to
driue
away
dumpes
,
though
indeed
lawfull
recreation
may
bee
vsed
,
if
it
bee
vsed
lawfully
,
and
at
times
meet
and
conuenient
,
to
make
vs
more
fit
for
the
good
duties
,
yet
thou
must
take
heede
thy
heart
be
not
entangled
with
the
pleasures
of
this
life
,
remember
thou
,
that
time
well
passed
,
is
the
best
pastime
,
and
thou
that
art
a
true
beleeuer
,
Note
.
and
set
free
from
the
power
of
sinne
,
thou
must
vse
more
then
ordinarie
diligence
in
doing
of
good
things
,
thou
must
not
content
thy selfe
to
heare
the
word
,
to
pray
or
to
doe
other
good
things
,
as
meere
naturall
men
vse
to
doe
them
(
that
is
)
so
as
may
stand
with
their
credit
in
the
world
,
with
their
ease
and
worldly
profit
;
if
hearing
of
a
Sermon
crosse
their
worldlie
commodity
,
they
will
none
of
that
,
thou
must
not
so
doe
;
no
,
no
,
thou
must
redeeme
the
oportunitie
and
time
of
doing
good
,
thou
must
buy
it
with
a
price
,
euen
with
the
losse
of
thine
owne
ease
,
pleasure
,
and
profitte
.
2.
Motiues
to
stirre
vs
vp
to
redeeme
the
time
of
doing
good
with
the
losse
of
our
own
ease
,
pleasures
,
and
profits
.
And
to
helpe
thee
forward
,
and
to
stirre
thee
vp
to
the
practise
of
this
dutie
:
consider
with
me
onely
these
two
things
.
First
,
marke
what
the
Apostle
saith
,
Tit
.
2.14
.
Christ
gaue
himselfe
for
vs
,
that
hee
might
redeeme
vs
from
all
iniquity
,
and
purge
vs
to
be
a
peculiar
people
vnto
himself
,
zealous
of
good
workes
.
Whence
wee
may
gather
,
that
if
thou
be
not
zealous
of
good
workes
,
if
thou
bee
not
studious
and
carefull
in
doing
good
,
if
thou
vse
not
more
then
ordinarie
paines
to
doe
well
,
and
if
thou
redeeme
not
time
in
well-doing
,
thou
canst
haue
no
sound
assurance
,
that
thou
art
redeemed
by
Christ
.
Againe
,
consider
thus
much
,
thou
must
one
day
come
to
be
accomptant
for
the
spending
of
thy
time
,
and
if
thou
do
not
number
thy
daies
,
and
redeeme
the
time
,
and
spend
the
oportunity
of
well
doing
,
with
more
then
ordinarie
diligence
,
thou
wilt
be
farre
from
a
good
account
,
and
the
Lord
will
iudge
thee
as
an
vnthrifty
seruant
that
hast
not
gained
by
thy
talent
:
If
then
,
thou
wouldest
haue
sound
and
comfortable
assurance
,
that
thou
art
redeemed
by
Christ
,
and
if
thou
wouldest
be
able
to
make
a
good
account
of
the
spending
of
thy
time
before
the
Iudge
of
all
the
world
,
and
haue
it
said
to
thee
as
it
is
,
Mat
.
25.21
.
Well
done
good
and
faithfull
seruant
,
enter
thou
into
thy
Masters
ioy
,
then
looke
thou
redeeme
the
time
of
doing
good
,
doe
not
thou
onely
obserue
,
take
,
and
vse
the
opportunity
of
well-doing
,
but
vse
it
with
more
then
ordinary
paines
,
and
diligence
,
euen
with
losse
of
thine
owne
ease
,
pleasure
,
and
profit
,
and
if
thou
so
gaine
time
,
no
doubt
thou
shalt
then
bee
richly
rewarded
with
gaine
and
glorie
in
the
day
wherein
the
Lord
shall
come
to
take
account
of
his
seruants
.
VER
.
6.
Let
your
speach
bee
gracious
alwaies
,
and
powdred
with
salt
,
that
yee
may
know
how
to
answer
euery
man
.
In
this
Verse
our
Apostle
comes
to
exhort
the
Colossians
to
carry
themselues
wisely
toward
them
that
are
without
,
in
one
particular
thing
,
(
namely
)
in
the
wise
vsage
of
their
speach
,
because
(
indeede
)
in
wise
ordering
of
the
speach
;
spirituall
wisdome
is
singularly
discouered
,
and
withall
,
holy
and
gracious
speach
,
is
a
vsuall
and
verie
effectuall
way
and
meanes
of
doing
good
vpon
them
that
are
without
,
and
of
winning
them
:
therefore
the
Apostle
doth
particularly
exhort
thereunto
.
The
generall
parts
of
this
verse
are
two
.
First
,
a
dutie
touching
the
right
ordering
of
speach
,
propounded
by
way
of
exhortation
in
these
words
,
Let
your
speach
be
gracious
.
-
1
Which
exhortation
is
further
enlarged
by
the
extent
of
that
duty
,
in
respect
of
time
,
that
their
speach
should
be
gracious
alwaies
.
-
2
And
then
,
by
a
similitude
,
wherein
gracious
speach
is
compared
to
meat
powdered
and
well
seasoned
,
in
these
words
,
and
powdered
with
salt
,
The
second
part
of
the
verse
is
a
declaration
of
the
end
,
wherefore
the
Colossians
should
looke
that
their
speech
were
gracious
(
namely
)
this
,
that
so
they
might
know
how
to
answere
euery
man
,
expressed
in
the
last
words
,
That
yee
may
know
how
to
answer
euery
man
.
Of
these
in
order
.
First
therefore
,
of
the
exhortation
,
Let
your
speach
bee
gracious
alwaies
,
and
poudered
with
salt
.
Interpretation
.
In
the
originall
the
words
runne
thus
,
Let
your
speach
be
alwaies
in
grace
powdred
with
salt
,
Which
sentence
standing
vpon
a
comparison
,
is
in
generall
thus
to
be
conceiued
;
Let
your
speach
be
seasoned
with
grace
as
other
things
are
with
salt
:
wherein
the
Apostle
compares
gracious
speach
to
flesh
,
or
fish
,
or
other
things
,
that
are
powdered
.
Now
(
as
we
know
)
things
that
are
powdred
with
salt
,
are
not
onely
by
that
powdring
kept
from
rottennesse
,
and
putrifaction
,
but
they
also
taste
of
that
seasoning
,
and
are
made
more
sauorie
,
and
pleasing
to
the
taste
of
those
that
eate
them
,
they
are
made
both
wholesome
,
and
sauourie
,
so
would
the
Apostle
haue
speech
and
communication
,
not
onely
by
grace
to
be
kept
from
rottennesse
,
and
corruption
,
that
so
it
be
not
rotten
speech
,
as
hee
speakes
,
Epes
.
4.29
.
But
that
it
also
bee
so
seasoned
with
grace
,
as
that
it
carrie
with
it
the
taste
of
grace
,
and
euen
expresse
the
grace
that
is
within
in
the
heart
,
and
that
it
bee
good
and
profitable
to
the
hearers
,
and
apt
to
engender
and
worke
some
grace
in
the
hearts
,
and
mindes
of
them
that
heare
it
,
for
(
indeed
)
speach
is
,
or
may
bee
said
to
bee
gracious
or
seasoned
with
grace
,
when
it
expresseth
some
grace
,
that
is
in
the
heart
of
the
speaker
,
and
when
it
is
also
apt
to
worke
some
grace
in
the
hearts
of
those
that
heare
it
,
as
the
Apostle
saith
,
Ephesians
4.29
.
When
it
is
good
to
the
vse
of
edifying
,
and
doth
minister
grace
to
the
hearers
.
Thus
then
we
are
to
vnderstand
this
exhortation
.
Let
your
speach
,
your
talke
,
and
communication
one
with
another
be
so
seasoned
with
grace
,
as
other
things
are
with
salt
,
as
that
it
be
not
only
thereby
kept
from
rottennesse
,
and
corruption
,
but
that
it
sauour
of
grace
,
and
expresse
that
grace
that
is
within
in
the
heart
,
and
that
it
be
also
fit
to
worke
grace
in
those
that
heare
it
.
Not
to
speake
of
that
which
is
offered
to
vs
from
this
verse
,
considered
together
with
the
former
,
the
Apostle
heere
exhorting
the
Colossians
to
carrie
themselues
wiselie
toward
them
that
are
without
,
particularly
in
regard
of
their
speach
,
and
so
implying
that
holy
and
gracious
speach
serues
much
for
the
good
of
our selues
,
and
others
,
we
shall
haue
occasion
to
speake
of
that
afterwards
.
In
the
first
place
,
we
haue
in
this
exhortation
this
duty
plainely
laid
before
vs.
That
our
speach
must
bee
gracious
,
it
must
bee
seasoned
with
the
salt
of
grace
,
it
must
sauour
of
grace
,
as
powdred
meates
doe
of
salt
,
Our
speach
must
be
seasoned
with
the
salt
of
grace
,
and
sauour
of
grace
,
as
powdred
meats
doe
of
salt
.
and
it
must
be
a
manifesting
,
and
an
expressing
of
the
grace
that
is
within
,
wrought
in
our
hearts
.
And
hence
it
is
that
the
Preacher
saith
,
Eccles
.
10.12
.
That
the
words
of
the
mouth
of
a
wise
man
haue
grace
:
and
Prou.
15.1
.
Salomon
saith
,
the
tongue
of
the
wise
vseth
knowledge
(
that
is
)
the
wise
person
speakes
in
such
sort
,
as
that
his
speach
doth
shew
foorth
grace
,
and
wee
haue
example
of
this
in
our
Sauiour
Christ
,
Luke
4.22
.
Where
wee
finde
it
said
,
that
hee
spake
with
an
euidence
,
and
plaine
demonstration
of
grace
,
that
the
people
wondred
at
the
gracious
words
which
proceeded
out
of
his
mouth
.
And
the
reason
of
this
,
that
our
speech
must
bee
seasoned
with
grace
,
and
sauour
of
grace
that
is
within
,
is
plaine
(
namely
)
this
▪
Because
not
onely
the
heart
and
the
inward
faculties
of
the
soule
must
be
sanctified
,
but
the
tongue
also
,
and
the
outward
parts
of
the
body
,
grace
and
holinesse
must
not
be
onely
within
,
but
it
must
also
spread
and
stretch
it selfe
to
all
the
parts
of
the
body
:
yea
to
all
the
actions
and
operations
of
euery
part
and
member
of
the
body
,
else
is
there
no
true
sanctification
.
Therefore
the
speach
,
which
is
the
exercise
of
the
tong
,
must
be
seasoned
with
grace
,
and
must
sauour
of
grace
.
Now
that
we
may
better
conceiue
this
duty
,
wee
must
know
that
there
be
many
particular
graces
,
that
are
to
bee
sprinkled
vpon
our
speeches
,
as
salt
vpon
meat
,
and
wherewith
it
must
bee
seasoned
,
and
whereof
it
must
taste
,
and
sauour
,
5.
Special
graces
wherwith
our
speech
must
be
seasoned
&
whereof
it
must
taste
and
sauour
.
but
especially
these
fiue
(
namely
)
-
A
reuerent
regard
both
of
God
and
men
.
-
Modestie
.
-
Meekenesse
.
-
Sinceritie
.
-
And
a
due
regard
of
the
good
name
of
others
.
I
will
speake
of
them
a
little
further
in
order
briefly
.
First
,
our
speach
must
be
seasoned
with
a
reuerent
regard
of
God
,
A
reuerent
regard
of
God
and
men
.
if
wee
haue
occasion
to
vse
his
names
,
and
titles
,
as
Lord
,
God
,
&c.
or
those
things
whereby
hee
is
knowne
to
vs
,
as
his
attributes
,
his
ordinances
,
his
creatures
,
his
iudgements
,
&c.
we
are
to
vse
them
with
all
reuerence
of
his
great
name
,
and
with
feare
of
his
glorious
maiestie
,
Deut.
28.58
.
and
contrarie
to
this
,
is
light
and
carelesse
vsing
of
any
of
his
titles
in
our
common
talke
and
communication
,
customable
swearing
,
and
forswearing
,
blaspheming
,
cursing
,
making
iests
of
Scripture
phrase
,
and
the
like
.
Againe
,
our
speach
must
be
seasoned
with
a
reuerent
regard
of
men
,
in
our
speaking
of
men
,
and
to
men
,
we
are
to
expresse
a
regard
of
that
which
is
to
bee
reuerenced
in
them
,
as
(
namely
)
the
image
of
God
,
and
especially
the
renouation
of
his
image
,
and
if
they
bee
aboue
vs
in
age
,
gifts
,
place
,
&c.
then
to
speake
of
them
,
and
to
them
,
with
iust
titles
of
reuerence
,
as
Anna
did
,
who
being
rebuked
by
Elie
,
answered
him
with
reuerence
,
and
sayd
,
nay
my
Lorde
,
1.
Sam
.
1.15
.
I
might
shewe
this
in
other
examples
.
Contrarie
to
this
,
is
scoffing
,
cursing
&
deriding
speech
,
and
vnreuerent
speaking
of
men
,
and
to
men
.
Secondly
,
our
speech
must
be
seasoned
with
modesty
,
Modesty
.
and
that
is
thus
,
if
wee
bee
to
mention
good
things
,
that
are
in
vs
,
or
good
things
done
by
vs
,
tending
to
our
commendation
,
we
are
to
speake
of
them
with
modestie
,
and
so
as
wee
rather
extenuate
them
,
then
boast
of
them
,
as
Paul
did
,
1.
Cor
.
15.9
.
I
am
the
least
of
the
Apostles
,
which
am
not
meete
to
bee
called
an
Apostle
,
if
wee
bee
to
mention
things
that
may
mooue
blushing
,
wee
are
to
vtter
them
in
as
seemely
wordes
as
possibly
may
bee
.
Contrarie
to
this
is
boasting
and
vainglorious
speaking
of
our selues
forbidden
,
Prou.
27.2
.
let
another
man
praise
thee
,
and
not
thine
owne
mouth
,
Meekenesse
.
and
contrary
to
modesty
in
speaking
,
is
also
filthie
,
obscene
and
vnchaste
speaking
forbidden
by
the
Apostle
,
chapter
the
3.
verse
8.
but
put
away
euen
all
these
things
,
wrath
,
anger
,
maliciousnesse
,
cursed
speaking
,
filthy
speaking
out
of
your
mouth
.
Thirdly
,
our
speech
must
be
seasoned
with
meeknesse
,
we
are
to
answer
or
reprooue
those
that
anie
way
offend
vs
,
with
meekenesse
,
with
calme
and
quiet
speech
,
free
from
passion
and
perturbation
,
1.
Pet
.
3.9
.
bee
courteous
(
saith
the
Apostle
)
not
rendering
euill
for
euill
,
neither
rebuke
for
rebuke
.
Contrary
to
this
is
miscalling
,
rating
and
reuiling
one
another
.
Fourthly
,
our
speech
must
be
seasoned
with
sinceritie
,
wee
are
to
speake
the
trueth
sincerely
,
Sincerity
.
or
at
least
that
wee
thinke
to
bee
the
trueth
,
and
wee
are
to
deale
plainely
,
and
sincerely
with
others
,
in
speaking
of
their
sinnes
,
when
iust
occasion
is
offred
,
to
tell
them
of
their
sins
,
Ephes
.
4.25
.
speake
euerie
man
the
truth
vnto
his
neighbor
Leuit.
19.17
.
thou
shalt
nor
hate
thy
brother
in
thine
heart
,
but
thou
shalt
plainely
rebuke
thy
neighbour
,
and
suffer
him
not
to
sinne
.
Contrary
to
this
,
are
lying
,
glosing
,
dissembling
,
and
flattering
speeches
,
speeches
that
sooth
vppe
men
in
their
sinnes
,
or
extell
them
aboue
measure
,
whereof
Dauid
speakes
Psal
.
12.2
.
they
speake
deceitfully
euery
one
with
his
neighbour
,
flattering
with
their
lips
,
and
speake
with
a
double
heart
.
Last
of
all
,
our
speech
must
bee
seasoned
with
care
of
other
mens
good
name
,
Care
of
other
mens
good
name
.
wee
are
to
speake
of
the
sayings
or
doings
of
other
men
in
priuate
,
charitably
,
either
speaking
of
them
,
as
little
as
may
bee
,
if
they
bee
euill
,
or
interpresing
all
in
the
better
part
,
if
they
bee
doubtfull
,
and
where
there
is
no
euident
cause
to
the
contrary
,
which
is
an
especiall
fruit
of
charity
,
as
the
Apostle
shewes
1.
Cor
.
13.7
.
loue
beleeueth
all
things
,
it
hopeth
all
things
,
it
endureth
all
things
.
The
contrary
to
this
is
rash
speaking
,
and
censuring
of
the
sayings
and
doings
of
others
,
slandering
,
secret
whispering
abroad
the
faults
of
another
,
tale-bearing
,
forbidden
,
Leuit.
19.16
.
Thou
shalt
not
walke
about
with
tales
among
thy
people
.
We
see
then
how
we
are
to
conceiue
the
dutie
propounded
namely
thus
,
our
speech
must
be
seasoned
with
grace
,
and
it
must
sauour
of
grace
,
(
that
is
)
it
must
expresse
a
reuerent
regard
both
of
God
and
man
,
it
must
be
a
manifestation
of
our
modestie
,
meeknes
,
sincerity
,
&
a
due
regard
of
the
good
name
of
others
.
Reproofe
of
such
persons
as
many
waies
vtter
foorth
vnsauoury
speeches
.
Now
then
if
wee
examine
our selues
touching
this
duetie
,
how
farr
will
manie
of
vs
bee
found
from
that
grace
that
ought
to
be
in
our
speeches
?
are
there
not
many
that
are
so
far
from
seasoning
of
their
speech
with
a
reuerent
regard
of
the
great
names
of
the
LORD
as
that
they
carelesly
vse
them
in
their
common
talke
,
and
vpon
euerie
trifling
occasion
vse
to
say
,
O
LORD
,
O
GOD
Iesus
&c.
And
is
the
number
of
those
few
,
that
powder
their
speech
not
with
grace
,
but
with
oathes
,
blasphemies
,
and
cursings
?
I
wish
it
were
not
so
,
but
alasse
,
the
number
of
such
is
exceeding
great
,
manie
there
bee
that
scarse
speak
a
word
,
but
they
powder
it
with
an
oath
,
yea
,
little
children
so
soone
as
they
are
able
to
speake
,
their
mouthes
are
full
of
oathes
,
they
learne
them
(
no
doubt
)
of
their
elders
,
and
this
is
so
common
a
sinne
,
as
wee
may
iustly
say
as
the
Prophet
did
,
Ierem
.
23.10
.
because
of
oathes
the
land
mourneth
;
and
are
there
not
manie
whose
mouthes
are
full
of
scoffing
,
scorning
,
and
reproachfull
speeches
?
and
as
for
seasoning
our
speech
with
modestie
,
meeknesse
,
sincerity
,
and
due
regard
of
others
good
name
,
are
there
not
many
whose
mouthes
runne
ouer
with
ribald
and
filthy
speaking
,
with
railing
,
reuiling
,
with
lying
,
dissembling
,
flattering
,
with
vncharitable
censuring
,
with
slandering
,
secret
whispering
,
with
tale-bearing
?
as
the
Apostle
saith
,
1.
Timoth
.
5.13
.
some
goe
about
from
house
to
house
,
and
are
pratlers
,
and
clacke
in
euerie
corner
,
whatsoeuer
they
know
,
and
so
are
sowers
of
dissention
,
and
makers
of
strife
.
Well
,
let
vs
take
notice
of
our
sinne
,
and
know
whosoeuer
thou
art
,
that
art
guiltie
of
sinne
in
anie
of
these
kindes
,
thou
art
so
farre
from
gracious
speech
,
as
that
thy
speech
is
gracelesse
and
wicked
.
And
as
they
that
haue
their
speech
powdered
with
grace
haue
testimonie
to
their
comfort
,
that
their
hearts
are
seasoned
with
the
spirit
of
grace
;
Foure
motiues
to
stir
vs
vp
to
haue
our
speech
seasoned
with
grace
.
so
thou
hast
euidence
and
testimonie
to
thy
terrour
,
that
the
Diuell
sits
and
rules
in
thy
heart
,
and
that
thy
tongue
is
set
on
fire
of
hell
,
Iam
.
3.6
.
Consider
therefore
thy
fearefull
condition
,
and
the
greatnesse
of
thy
sinne
,
and
nowe
therefore
whilest
that
thou
hast
time
bee
thou
humbled
for
it
,
and
labour
henceforward
to
haue
thy
speech
seasoned
with
grace
,
and
sauouring
of
grace
;
and
to
that
end
consider
with
mee
further
what
Salomon
saith
,
Prou.
20.15
.
there
is
golde
and
a
multitude
of
precious
stones
,
but
the
lippes
of
knowledg
are
a
precious
iewell
,
as
if
hee
had
sayd
,
the
greatest
heape
of
golde
and
precious
stones
,
is
not
to
be
compared
with
gracious
words
,
and
speech
seasoned
with
grace
.
And
againe
:
Prouerbs
13.2
.
a
man
shall
eate
good
thinges
by
the
fruite
of
his
mouth
,
what
bee
those
good
thinges
that
a
man
shall
eate
,
as
the
fruite
of
his
gracious
speech
?
surely
,
the
good
will
of
good
men
:
yea
,
as
Salomon
saith
,
Prou.
22.11
.
of
great
men
,
and
Gods
blessing
,
these
two
are
the
precious
fruites
which
good
and
gracious
speeches
bring
foorth
,
as
on
the
contrarie
,
speech
wanting
grace
,
is
like
stinking
flesh
,
and
it
is
loathsome
and
odious
to
God
and
good
men
,
if
therefore
thou
wouldest
haue
testimony
to
thy
comfort
,
that
thy
heart
is
seasoned
with
grace
,
if
thou
wouldest
bee
enriched
with
that
which
is
better
then
golde
,
or
precious
stones
,
if
thou
wouldest
not
vtter
that
which
is
hatefull
to
God
,
and
loathsome
to
all
good
men
,
and
if
thou
desire
the
good
will
of
men
,
and
Gods
blessing
on
thee
,
then
bee
thou
carefull
to
haue
thy
speech
seasoned
with
grace
,
neuer
rest
till
thou
finde
that
thy
speech
is
the
verie
image
and
liuely
picture
of
grace
,
carrying
in
it
and
expressing
a
reuerent
regard
of
God
and
men
,
modestie
,
meekenesse
,
sinceritie
and
a
due
regarde
of
the
good
name
of
others
.
From
this
exhortation
,
let
your
speech
be
gracious
and
powdered
with
salt
.
We
are
further
taught
thus
much
.
That
our
speech
must
not
onely
bee
a
manifestation
of
grace
that
is
within
,
in
our
hearts
,
but
it
must
be
fit
also
to
worke
grace
&
some
good
effect
in
those
that
heare
it
;
Our
speach
must
not
only
be
a
mani●●station
of
grace
that
is
in
our
hearts
,
but
it
must
also
be
fit
to
worke
grace
in
those
that
heare
it
.
and
to
this
purpose
speakes
the
Apostle
plainely
.
Ephes
.
4.29
.
Let
no
corrupt
communication
proceede
out
of
your
mouthes
,
but
that
which
is
good
,
to
the
vse
of
edifyinge
,
that
it
may
minister
grace
vnto
the
hearers
:
as
if
hee
had
said
,
that
which
is
sound
,
good
,
and
gracious
,
and
serueth
to
the
vse
of
edifying
,
and
ministring
grace
vnto
the
hearers
:
our
speach
must
be
speech
of
faith
,
of
hope
,
of
loue
,
of
the
feare
of
God
,
of
patience
,
of
comfort
,
of
admonition
,
of
good
counsell
and
the
like
.
May
we
not
speake
of
worldly
matters
?
Yes
doubtles
,
we
may
,
so
as
our
speaches
therin
sauour
of
grace
,
and
be
for
the
good
of
one
another
:
our
speeches
must
bee
such
,
as
are
fit
to
minister
grace
,
There
is
no
place
for
fond
foolish
idle
,
and
fruitlesse
s●eeches
.
and
good
to
the
hearers
;
there
is
no
place
for
fond
,
and
foolish
talke
,
for
idle
,
and
fruitlesse
wordes
.
Our
Sauiour
saith
,
that
of
such
wordes
we
shall
giue
an
accompt
at
the
day
of
judgement
.
Mat
.
12.36
.
And
if
wee
repent
not
,
euen
for
them
,
wee
shallbee
condemned
:
our
speech
must
bee
such
,
as
may
yeelde
some
good
tast
,
and
effect
some
good
in
those
that
heare
it
:
yea
,
it
must
be
alwayes
such
,
as
the
Apostle
heere
saith
.
Let
your
speach
be
gracious
alwaies
:
happilie
some
will
speake
religiouslie
,
at
such
time
as
they
are
pinched
by
affliction
,
then
they
will
speake
religiouslie
,
and
graciouslie
,
or
before
gracious
companie
,
and
yet
at
other
times
,
and
before
other
persons
,
let
loose
the
bridle
of
their
tongues
.
But
a
true
beleeuer
,
must
alwaies
season
his
speach
with
grace
▪
and
if
hee
doe
it
not
at
all
times
,
and
customarilie
,
hee
doth
it
not
for
conscience
sake
;
and
therefore
looke
that
thy
speech
,
be
euer
seasoned
with
grace
,
and
such
as
is
fitte
to
minister
some
good
to
the
hearers
,
and
that
it
may
be
so
,
obserue
these
two
rules
.
Two
rules
to
be
obserued
,
seruing
to
make
our
speech
fit
to
minister
some
good
in
the
hearers
.
First
,
premeditate
and
forethinke
what
is
fit
to
bee
spoken
for
the
good
of
others
,
and
let
thine
heart
guide
thy
mouth
,
at
it
is
Prou.
16.23
.
Secondly
,
sanctifie
and
offer
vp
thy
speeches
to
God
in
praier
,
pray
that
the
LORD
would
guide
thy
tong
,
and
set
a
watch
before
thy
mouth
,
and
then
(
doubtlesse
)
thou
shalt
bee
ab
e
to
vtter
gracious
wordes
,
such
as
are
seasoned
and
sauour
of
grace
,
and
thou
shalt
then
adde
doctrine
to
thy
lippes
,
Prouerbs
the
sixteenth
and
the
twenty
three
,
thou
shalt
so
speake
,
as
that
others
shall
bee
bettered
by
thy
speech
.
Now
to
the
second
generall
part
of
this
verse
(
that
is
)
the
declaration
of
it
,
to
what
end
the
Colossians
should
looke
that
their
speech
should
bee
gracious
,
expressed
in
these
wordes
(
that
yee
may
knowe
how
to
answer
euerie
man
.
)
Interpretation
.
I
will
briefely
deliuer
the
sence
and
meaning
of
the
words
.
That
ye
may
know
(
that
is
)
that
ye
may
attaine
vnto
wisdome
and
discretion
,
and
may
be
able
to
know
how
with
wisedome
and
discretion
to
answer
euerie
man
,
the
worde
(
answer
)
in
our
common
speech
hath
relation
to
some
question
,
or
demand
going
before
,
and
to
answer
(
as
wee
know
)
is
to
returne
speech
to
a
question
or
demand
according
to
the
purpose
and
meaning
of
the
question
or
demand
,
but
heere
it
is
vsed
in
a
larger
sence
and
signification
,
it
signifies
to
beginne
and
to
continue
speech
whether
vppon
occasion
of
some
question
or
demand
,
or
otherwise
,
without
occasion
ministred
by
a
precedent
question
or
demand
.
And
heere
it
signifies
generally
to
begin
and
to
continue
speech
,
wee
finde
the
word
(
answer
)
so
vsed
in
manie
places
of
Scripture
,
Matth
.
11.25
.
it
is
said
,
at
that
time
Iesus
answered
&c.
wee
finde
in
that
place
,
no
question
nor
demand
going
before
,
and
so
the
word
(
answered
)
hath
not
there
respect
to
anie
question
or
demand
foregoing
but
is
put
to
signifie
that
which
hee
beganne
to
speake
,
and
say
,
so
Matth
.
28.5
.
wee
finde
it
is
sayd
,
that
the
Angell
answered
,
yet
notwithstanding
there
went
no
question
or
demand
before
,
and
so
I
might
shew
it
in
other
places
,
that
the
word
(
answer
)
is
many
times
vsed
according
to
the
Hebrew
phrase
,
and
doth
generally
signifie
to
beginne
,
and
to
continue
speech
,
and
so
it
is
heere
vsed
,
and
is
to
be
taken
in
that
generall
sence
and
signification
.
Now
because
an
answer
(
as
wee
know
)
is
commonly
occasioned
by
a
question
,
or
demaund
from
some
other
man
;
and
is
,
or
ought
to
be
fitte
,
and
sutable
to
the
question
,
or
demaund
,
and
made
according
to
the
purpose
,
and
meaning
of
him
that
makes
the
question
,
or
demaund
:
Therefore
the
Apostle
addes
(
euery
man
)
his
meaning
is
,
fitly
,
and
to
good
purpose
,
according
to
the
occasion
offered
from
any
man
.
Thus
then
we
are
to
conceaue
these
wordes
(
that
yee
may
knowe
how
to
answere
euery
man
)
as
if
the
Apostle
had
said
more
plainly
thus
.
That
you
may
attaine
to
wisdome
and
discretion
,
and
may
be
able
to
knowe
how
to
beginne
,
and
how
to
continue
to
speake
fitly
,
and
to
good
purpose
,
according
to
each
occasion
,
that
is
offered
vnto
you
from
any
man
.
Wee
are
to
marke
and
obserue
in
the
first
place
,
that
the
Apostle
did
heere
exhort
the
Colossians
,
that
they
should
haue
gracious
speech
in
their
mouthes
;
that
their
speech
should
bee
euer
seasoned
with
grace
,
to
this
end
:
that
they
might
knowe
both
what
,
and
howe
to
speake
fitly
and
to
good
purpose
,
vpon
euery
occasion
.
Hee
saith
to
them
,
let
your
speech
bee
gracious
allwayes
,
and
powdred
with
salt
,
that
yee
may
knowe
howe
to
answer
euery
man
that
is
,
how
to
beginne
,
and
how
to
continue
your
speech
fitly
and
to
good
purpose
,
hence
we
may
take
vp
this
conclusion
.
That
gracious
speech
,
speech
seasoned
with
grace
and
sauouring
of
grace
,
is
of
excellent
vse
,
they
that
accustome
themselues
to
season
their
speech
with
grace
,
as
it
were
with
salt
,
shall
bee
able
to
knowe
,
both
what
and
how
to
answer
euery
man
,
by
continuall
custome
and
course
of
speaking
holily
and
graciously
,
men
attaine
to
spirituall
wisedome
and
discretion
,
and
are
thereby
enabled
to
speake
fitly
,
and
to
good
purpose
vpon
euery
occasion
.
Continuall
cus●ome
of
speaking
holily
and
graciously
brings
men
to
spirituall
wisdome
and
enables
them
to
speak
fitly
,
and
to
good
purpose
vpon
euery
occasion
.
For
why
?
it
is
not
onely
true
,
that
from
the
abundance
of
the
heart
,
the
mouth
speaketh
,
Mat
.
12.34
.
but
also
from
the
abundance
of
the
sences
,
and
of
the
speech
the
heart
thinketh
,
and
according
to
the
speech
is
the
heart
affected
,
and
the
heart
and
minde
are
made
either
better
or
worse
,
and
not
onely
the
heart
and
mind
of
the
hearer
,
but
of
the
speaker
,
if
the
speech
be
vnsound
and
vnsauorie
,
it
not
onely
infecteth
the
hearers
,
but
it
sends
a
stincke
backe
againe
to
the
heart
of
the
speaker
,
and
makes
it
fowler
then
it
was
before
;
if
the
speech
be
holy
and
gracious
,
it
is
not
onely
a
meanes
to
worke
some
good
,
and
to
minister
grace
to
others
,
but
it
doeth
also
minister
further
grace
to
the
speaker
himselfe
,
and
his
minde
is
bette●
framed
;
and
he
more
plenteously
endued
with
spirituall
wisedome
,
for
(
indeed
)
the
Lord
doth
so
blesse
the
vse
of
gracious
and
religious
speech
,
as
it
doth
bring
forth
a
soundnesse
and
dexteritie
of
iudgement
,
thereby
a
man
is
better
enabled
to
iudge
what
is
most
meete
to
be
spoken
and
to
deliuer
it
in
the
best
manner
,
and
this
is
grounded
on
that
Parable
of
the
talents
,
Matth
.
25.
which
being
put
forth
to
vse
,
bring
foorth
,
or
rather
bring
in
as
many
more
,
as
it
is
verse
16
▪
17.
If
a
man
vse
the
grace
that
is
in
his
heart
,
and
expresse
it
by
holy
and
gracious
speaches
,
he
shall
gaine
,
and
adde
more
to
it
.
And
hence
it
is
that
the
preaching
of
the
word
is
held
a
very
effectuall
meanes
of
increasing
all
manner
of
grace
in
the
heart
of
the
Preacher
.
Note
.
Howsoeuer
some
teach
others
they
should
not
sinne
,
and
yet
themselues
commit
foule
sinnes
,
yet
it
is
not
possible
,
but
that
one
,
who
is
indued
with
faith
,
and
the
Spirit
of
God
,
should
vtter
gracious
speeche●
,
to
the
edification
and
good
of
others
,
and
not
be
wonderfully
strengthned
,
and
much
increased
in
all
manner
of
spirtuall
grace
himselfe
;
and
in
this
sense
it
was
that
the
Apostle
said
to
Timothy
;
These
things
exercise
,
1.
Tim
.
4
15.
and
giue
thy selfe
vnto
them
,
that
it
may
bee
seene
how
thou
profitest
among
all
men
:
and
so
(
doubtlesse
)
it
cannot
be
,
but
that
any
,
whosoeuer
they
bee
that
haue
grace
in
their
hearts
,
and
vse
it
,
and
accustome
their
mouthes
to
vtter
gracious
speeches
,
it
cannot
bee
(
I
say
)
but
that
they
should
be
able
to
speake
wisely
,
and
to
good
purpose
at
all
times
.
Wouldest
thou
then
be
able
to
speake
fitly
,
and
to
good
purpose
on
euery
occasion
,
as
in
one
particular
case
,
in
time
of
distresse
,
in
time
of
trouble
,
and
vexation
of
body
or
minde
,
wouldest
thou
be
able
to
speake
a
word
of
comfort
,
and
as
the
Prophet
saith
,
Isai
50
4.
Know
to
minister
a
word
in
time
to
him
that
is
wearie
?
Oh
then
let
thy
tongue
be
euer
powdered
with
the
salt
of
grace
,
haue
in
thy
mouth
at
all
other
times
gracious
speeches
,
Such
as
desire
to
speake
words
of
comfort
in
time
to
a
weary
soule
,
must
haue
their
mouthes
at
all
other
times
full
of
gracious
speaches
.
and
certainely
then
thou
shalt
not
be
to
seeke
of
sweete
and
comfortable
words
in
time
of
neede
,
many
come
to
their
friends
whom
they
loue
well
,
and
wish
well
vnto
,
in
time
of
their
trouble
,
happily
lying
on
their
sicke
beds
,
and
are
not
able
to
affoord
them
on
word
of
spiritual
comfort
,
onely
they
can
vse
a
common
forme
of
speach
,
aske
them
how
they
doe
,
and
say
,
they
are
sorry
to
see
them
so
,
and
then
they
haue
done
;
here
is
one
speciall
cause
of
it
,
their
mouthes
are
not
seasoned
with
gracious
speaches
at
other
times
;
they
vse
not
to
season
their
speech
with
grace
at
other
times
,
and
so
it
comes
to
passe
that
when
they
should
,
and
(
it
may
bee
)
would
vse
gracious
and
comfortable
words
,
they
cannot
frame
themselues
to
them
,
but
euen
then
also
,
they
are
out
of
season
with
them
;
learne
thou
therefore
to
acquaint
thy selfe
with
holy
and
religious
speaches
,
let
thy
mouth
at
other
times
be
exercised
in
speaking
graciously
,
and
then
(
doubtlesse
)
though
thou
canst
not
speake
so
eloquently
,
as
some
that
foame
out
nothing
but
goodly
speaches
,
yet
thou
shalt
be
able
to
speak
to
better
purpose
,
Note
.
because
(
indeede
)
it
is
not
mans
wit
,
but
Gods
grace
,
that
seasons
speach
,
and
makes
it
profitable
,
and
comfortable
.
Againe
,
is
it
so
,
that
by
vse
and
exercise
of
gracious
speaches
,
men
are
inabled
to
speake
to
good
purpose
vpon
euerie
occasion
?
Surely
then
it
followeth
on
the
contrarie
,
that
through
the
vse
of
rotten
speach
,
and
of
gracelesse
speach
,
men
are
made
vnfit
to
speake
to
good
purpose
,
vpon
any
occasion
;
Through
the
vse
of
rotten
and
corrupt
speach
men
are
made
vnfit
to
speake
to
good
purpose
vpon
any
occasion
.
they
that
accustome
their
tongues
to
speake
words
gratefull
to
none
,
but
to
the
Deuill
,
and
damnable
men
,
what
doe
they
?
Surely
they
make
themselues
vnable
to
speake
to
good
purpose
at
any
time
,
and
they
are
not
able
to
speake
well
,
and
to
good
purpose
,
when
there
is
most
need
of
good
speach
,
as
happily
when
themselues
lie
on
their
death
beds
,
they
are
vnable
to
vtter
one
word
of
spirituall
comfort
;
but
(
as
the
Preacher
saith
)
The
beginning
of
the
words
of
his
mouth
is
foolishnesse
,
and
the
latter
end
of
his
mouth
is
wicked
madnesse
.
Eccles
.
10.3
.
A
wicked
man
whose
mouth
is
ful
of
wicked
gracelesse
speaches
,
his
wordes
beginne
in
folly
,
and
for
the
most
part
,
they
end
in
madnesse
;
lamentable
experience
shewes
it
,
that
such
as
accustome
their
mouthes
to
vtter
rotten
and
corrupt
speach
in
their
life
time
,
when
they
come
to
the
houre
of
death
,
they
commonly
know
not
what
to
speake
,
or
how
to
vtter
any
word
of
sound
comfort
,
they
either
lie
like
stockes
,
or
stones
,
or
they
speake
idly
,
and
vainely
;
and
(
indeede
)
it
is
iust
with
the
Lord
they
should
be
so
punished
;
as
they
loued
cursing
,
so
shall
it
come
vnto
them
,
and
as
they
loued
not
blessing
,
so
shall
it
bee
farre
from
them
:
As
they
loued
gracelesse
speach
in
their
health
,
so
it
is
iust
with
the
Lord
,
that
in
their
sicknesse
they
should
be
able
to
vtter
that
only
which
is
gracelesse
,
and
voide
of
all
true
comfort
:
thinke
on
this
,
and
consider
it
,
Psal
.
109.17
.
thou
that
art
a
common
swearer
,
a
railer
,
or
the
like
,
thy
words
are
not
winde
,
they
passe
not
away
with
the
speaking
;
no
,
no
,
thou
that
dost
belch
out
bitter
blasphemy
,
and
other
cursed
speaches
,
thou
dost
not
onely
thereby
offend
God
,
and
grieue
Gods
children
,
and
make
thy selfe
liable
to
the
curse
of
God
,
as
other
greeuous
sinners
doe
,
Note
.
but
thou
prouokest
the
Lord
to
follow
thee
with
his
punishment
in
this
particular
kinde
,
that
as
thou
hast
beene
gracelesse
in
thy
speach
in
thy
life
time
,
so
thou
shouldest
not
haue
a
word
of
grace
,
and
sound
comfort
in
thy
death
;
therefore
remember
thou
swearer
,
thou
railer
,
or
the
like
,
by
thy
swearing
,
or
railing
,
thou
dost
euen
shut
vp
thy
owne
mouth
,
that
thou
shalt
not
know
how
to
vtter
one
word
of
comfort
in
time
of
thy
distresse
,
and
in
the
houre
of
death
,
and
as
thou
dost
tender
the
comfort
of
thine
own
soule
,
in
the
time
of
great
distresse
,
put
away
swearing
,
railing
,
and
all
manner
of
corrupt
and
rotten
speaking
.
Now
from
the
wordes
themseues
,
in
that
the
Apostle
saith
heere
,
that
yee
may
know
how
to
answer
euery
man
.
Wee
are
taught
in
the
next
place
.
That
a
Christian
must
haue
in
him
a
knowledge
,
hee
must
know
how
to
speake
as
occasion
is
offered
,
A
Christian
must
know
how
to
speak
when
hee
is
demanded
any
thing
that
pertaines
to
his
Christian
faith
and
profession
.
especially
if
he
be
demanded
any
thing
pertaining
to
his
Christian
faith
,
and
profession
,
1
Pet
.
3.15
.
Bee
ready
alwaies
to
giue
answer
to
euery
man
that
asketh
you
a
reason
of
the
hope
th●●
i●
in
you
.
A
Ch
istian
must
bee
euer
ready
and
prepared
to
giue
an
account
of
his
faith
,
and
of
his
hope
of
saluation
.
This
(
for
the
vse
of
it
)
first
meets
with
that
grosse
opinion
of
our
aduersaries
,
the
Papists
,
touching
implicite
faith
,
Confutation
of
Popi●h
implicit
faith
.
faith
infolded
in
the
faith
of
the
Church
:
the
Iesuits
teach
,
that
Lay
people
are
not
bound
to
know
what
matters
of
faith
be
:
ignorance
(
say
they
)
is
better
,
it
sufficeth
if
they
consent
to
the
faith
of
the
Church
whatsoeuer
it
bee
,
which
is
a
crosse
absurde
heresie
.
If
a
Christian
must
know
how
to
answer
,
and
must
be
ready
to
yeeld
an
account
of
hi●
faith
,
certainely
then
hee
must
know
the
doctrine
of
faith
,
and
of
Christian
hope
,
it
cannot
otherwise
be
.
For
the
vse
of
this
point
to
our selues
;
is
it
so
that
a
Christian
must
know
how
to
speake
of
Christian
faith
,
and
be
able
to
giue
a
good
answer
to
one
that
demands
a
reason
of
his
hope
?
Oh
then
let
most
take
notice
of
it
,
that
they
are
farre
short
of
that
knowledge
that
ought
to
be
in
them
:
be
there
not
many
,
and
those
,
not
of
the
yonger
sort
,
but
of
great
yeeres
,
that
are
not
able
to
giue
any
good
account
of
their
faith
?
Reproofe
of
such
as
are
not
able
to
giue
any
good
account
of
their
faith
.
If
they
be
examined
touching
Originall
sinne
,
iustification
in
the
sight
of
God
,
and
the
like
points
,
whereof
they
haue
often
heard
?
yet
they
are
not
able
to
giue
any
good
and
direct
answer
;
and
let
it
shame
vs
of
this
,
(
indeed
)
we
ought
to
bee
ashamed
,
hast
thou
liued
many
yeeres
vnder
the
teaching
of
the
word
?
Dost
thou
heare
the
doctrine
of
faith
,
and
heauenly
knowledge
from
day
to
day
,
and
is
it
not
a
shamefull
thing
that
thou
shouldest
be
vnable
to
render
a
reason
,
and
giue
any
good
account
of
thy
faith
?
Thinke
on
it
,
and
let
it
shame
thee
indeed
,
and
neuer
rest
,
till
thou
know
how
to
answer
any
that
shall
aske
thee
a
reason
of
thine
hope
.
Now
heere
a
question
may
bee
moued
;
it
may
bee
demanded
,
whether
a
Christian
bee
bound
to
answer
euerie
one
that
shall
aske
him
any
thing
of
his
Christian
profession
.
No
,
indeed
a
Christian
is
bound
to
make
a
iust
apology
of
his
faith
,
and
ought
to
defend
the
truth
,
and
euerie
title
and
iotte
of
it
,
when
Gods
glory
is
endangered
,
and
when
he
is
called
,
though
before
vnbeleeuers
;
but
if
any
propound
the
question
with
a
purpose
to
deride
the
truth
,
he
is
not
to
be
answered
,
wee
haue
the
example
of
our
Sauiour
not
to
answer
such
a
question
,
Mat
.
26.63
.
&
cap
.
27
14.
and
we
haue
his
commandement
,
Mat
.
10.17
.
beware
of
men
,
and
therefore
we
are
not
to
answer
such
as
aske
vs
something
of
our
Christian
profession
,
with
a
manifest
purpose
to
scorne
the
truth
.
From
these
words
(
That
yee
may
know
how
to
answer
euerie
man
.
)
We
are
further
taught
.
That
our
speach
must
be
fitly
applied
,
it
must
be
as
an
answere
to
a
question
,
it
must
bee
to
the
present
purpose
,
there
ought
to
bee
in
Christians
an
holy
discretion
,
and
they
must
not
only
know
what
to
speake
,
but
also
how
to
speake
fitly
,
they
must
not
only
be
able
to
enforme
the
ignorant
,
to
rebuke
the
vnruly
,
to
strengthen
the
weake
,
to
comfort
and
encourage
the
feeble
,
and
fearefull
,
and
such
like
,
but
they
must
doe
these
things
,
so
,
as
they
may
doe
most
good
.
To
that
end
,
they
must
haue
regard
of
all
due
circumstances
,
Christians
must
not
only
know
what
to
speake
,
but
also
how
to
speake
fitly
to
the
present
purpose
,
&
so
as
they
may
do
most
good
.
To
that
ende
all
due
circumstances
must
be
considered
they
must
make
their
speach
fit
to
the
circumstances
of
times
,
persons
,
and
places
,
Prouerb
.
29.11
.
A
foole
(
saith
Salomon
)
powreth
out
all
his
minde
:
but
a
wise
man
keepeth
it
in
till
afterward
.
A
wise
man
obserues
due
circumstances
of
time
,
place
,
and
persons
,
Pro
.
15.23
.
How
good
is
a
word
in
due
season
.
Some
priuate
Christians
being
able
to
giue
good
counsel
,
or
to
admonish
and
reproue
others
,
Reproofe
of
them
who
obserue
not
due
circumstances
in
admonishing
or
reprouing
of
others
yet
many
times
faile
in
fitting
their
speach
to
circumstances
,
they
tell
a
man
of
his
fault
being
drunke
,
or
in
the
heat
of
his
passion
,
or
they
admonish
and
reproue
such
as
are
not
fit
to
be
admonished
or
reproued
.
Who
are
they
that
are
not
fit
to
be
reproued
?
They
be
of
two
sorts
.
First
,
naturall
fooles
,
Pro
.
26.4
.
Answer
not
a
foole
according
to
his
foolishnesse
,
lest
thou
be
also
like
him
.
Verse
5.
It
i●
said
,
Answer
a
foole
,
according
to
his
foolishnesse
,
lest
he
be
wise
in
his
own
conceit
.
There
be
two
sorts
of
fooles
,
naturall
fooles
,
and
conceited
fooles
;
naturall
foole●
are
not
to
bee
answered
according
to
their
folly
,
but
conceited
fooles
are
to
bee
answered
,
their
errour
is
to
be
confuted
,
and
their
misdemeanour
to
be
reproued
,
that
perceiuing
their
dotage
and
sin
,
they
may
be
humbled
,
and
so
are
these
two
verses
to
bee
reconciled
.
Secondly
,
such
as
be
obstinate
scorners
,
Prou.
9.8
.
Rebuke
not
a
scorner
least
he
hate
thee
.
And
our
Sauiours
rule
is
,
Mat
.
7.6
.
Giue
yee
not
that
which
is
holy
to
dogs
,
neither
cast
yee
your
pearles
before
Swine
.
If
thou
(
being
a
priuate
Christian
)
be
certaine
that
thy
admonition
,
or
reproofe
will
doe
no
good
,
but
that
the
parties
reproued
wil
trample
them
vnder
their
feet
as
things
of
naught
,
thou
art
not
to
admonish
,
or
reproue
them
,
but
rather
be
silent
,
or
separate
from
them
;
for
if
thou
goe
beyond
thy
boundes
against
the
rule
of
Christ
,
where
is
thy
warrant
of
safetie
against
the
malice
of
wicked
and
violent
persons
?
Surely
it
comes
to
passe
sometimes
,
that
a
priuate
Christian
admonishing
,
or
reprouing
wicked
persons
for
their
sinnes
,
not
obseruing
due
circumstances
,
doth
expose
himselfe
to
their
malice
,
and
they
runne
on
him
,
and
as
madde
dogges
rent
him
,
and
teare
him
;
yea
,
and
sometimes
put
him
out
of
patience
,
and
due
moderation
;
therefore
in
thy
admonition
,
in
thy
reproofe
,
and
in
all
thy
gracious
speaches
haue
regard
to
all
due
circumstances
,
and
let
thy
speach
bee
fitly
applied
in
respect
of
persons
,
places
,
and
times
,
Prou.
25.11
.
A
word
spoken
in
his
place
is
like
Aples
of
gold
with
pictures
of
siluer
,
holy
and
gracious
speach
is
commendable
in
it selfe
,
but
when
it
is
vttered
in
due
time
,
and
place
,
it
is
exceeding
gracious
and
pleasant
,
it
is
pleasing
to
God
,
and
it
becomes
profitable
to
others
,
and
comfortable
to
thine
owne
soule
and
conscience
.
VER
.
7.
Tychicus
our
beloued
brother
,
and
faithfull
Minister
,
and
fellow
seruant
in
the
Lord
,
shall
declare
vnto
you
my
whole
estate
.
8.
Whom
I
haue
sent
vnto
you
for
the
same
purpose
,
that
hee
might
know
your
state
,
and
might
comfort
your
hearts
.
9
With
Onesimus
a
faithfull
and
a
beloued
brother
,
who
is
one
of
you
.
They
shall
shew
you
of
all
things
heere
.
The
Apostle
hauing
finished
the
first
generall
part
of
this
Chapter
(
namely
)
his
exhortation
to
some
generall
duties
.
In
this
seuenth
verse
he
enters
on
the
second
generall
part
of
it
,
containing
the
conclusion
of
his
whole
Epistle
,
The
second
generall
part
of
this
Chapter
,
and
the
conclusion
of
this
whole
Epistle
.
the
particular
parts
and
branches
of
his
conclusion
wee
haue
heeretofore
laid
foorth
.
The
first
is
laid
downe
in
the
7.8
.
and
9.
verse
and
is
a
declaration
of
the
Apostles
owne
loue
,
and
care
of
the
Colossians
,
expressed
by
sending
certaine
messengers
vnto
them
,
to
acquaint
them
with
his
estate
,
and
generally
with
the
estate
of
the
Church
where
he
was
,
and
also
to
vnderstand
their
estate
,
and
to
comfort
,
and
confirme
their
hearts
;
that
is
the
some
and
substance
of
these
three
verses
.
In
them
,
we
haue
more
particularly
these
two
things
offered
to
our
consideration
.
First
,
the
persons
whom
the
Apostle
sent
,
and
emploied
in
his
message
.
Secondly
,
the
ends
and
causes
wherefore
he
sent
them
.
The
persons
he
sent
,
were
Tychichus
,
and
Onesimus
,
and
both
these
he
describes
,
and
commendes
to
the
Colossians
,
to
be
worthy
persons
,
by
certaine
excellent
quallities
.
As
first
,
in
the
7.
verse
,
hee
commends
Tychicus
both
by
that
which
was
common
to
him
with
all
true
beleeuing
Christians
,
that
hee
was
a
brother
,
to
which
hee
addes
the
adiunct
and
epithite
(
beloued
)
(
Tychicus
our
beloued
brother
)
and
then
by
that
which
was
more
proper
,
and
peculiar
to
him
,
in
respect
of
his
calling
and
function
,
as
that
he
was
,
-
First
,
a
Minister
,
-
Secondly
,
more
specially
,
a
fellow-seruant
with
the
Apostle
in
the
Lords
businesse
.
And
to
both
these
,
he
addes
the
adiunct
(
faithfull
)
and
faithfull
Minister
.
Secondly
,
he
likewise
commends
Onesimus
verse
9.
First
,
by
the
title
(
brother
)
to
which
hee
ioines
two
Epithites
(
faithfull
,
and
beloued
)
With
Onesimus
a
faithfull
and
beloued
brother
.
And
secondly
,
by
the
particular
relation
that
was
betweene
Onesimus
and
the
Colossians
,
that
hee
was
one
of
them
.
Now
the
endes
and
causes
wherefore
the
Apostle
sends
these
two
worthy
persons
to
the
Colossians
,
are
two
.
First
,
to
let
them
vnderstand
,
both
his
state
particularly
,
verse
7.
(
shall
declare
vnto
you
my
whole
state
)
and
the
things
done
where
he
was
,
generally
,
verse
9.
(
They
shall
shew
you
of
all
things
heere
.
)
And
secondly
,
that
by
them
the
Apostle
might
bee
certified
of
the
estate
of
the
Colossians
,
and
they
be
comforted
by
those
hee
sent
vnto
them
,
chieflie
by
Tychicus
,
a
faithfull
Minister
;
therefore
he
saith
,
verse
8.
Whom
I
haue
sent
vnto
you
for
the
same
purpose
,
that
he
might
know
your
state
and
comfort
your
hearts
.
And
thus
we
haue
the
resolution
of
these
three
verses
.
I
take
them
together
,
because
they
make
but
one
context
.
In
further
handling
of
them
,
I
will
first
speake
of
the
persons
that
were
sent
,
and
then
of
the
ends
,
and
causes
of
their
sending
.
And
fo●
the
persons
before
we
come
to
speake
of
them
seueraly
we
may
obserue
thus
much
in
generall
.
The
Apostle
sent
not
one
messenger
alone
,
but
two
together
,
though
Tychicus
was
a
worthy
messenger
,
and
fit
for
the
dispatch
of
the
businesse
alone
,
yet
with
him
hee
sent
Onesimus
,
no
doubt
in
these
respects
,
both
to
make
the
message
of
more
authority
,
the
things
that
concerned
eyther
party
being
confirmed
by
the
testimony
of
two
witnesses
,
and
for
the
mutuall
comfort
and
aid
which
they
might
haue
of
each
other
,
both
in
their
journey
,
and
in
their
businesse
there
,
and
for
these
causes
(
no
doubt
)
it
was
,
that
our
Sauiour
sent
out
his
twelue
Apostles
two
by
two
Mark
.
6.7
.
and
so
the
70.
disciples
,
two
and
two
before
him
,
Luke
10.1
.
Hence
we
may
gather
the
wisedome
and
care
that
ought
to
bee
vsed
in
matters
and
businesses
of
waight
and
importance
,
especially
in
businesses
of
the
Church
,
both
in
regard
of
the
busines
it selfe
,
and
of
the
persons
imployed
in
the
same
,
but
on
that
I
will
not
stand
,
onely
obserue
we
generally
touching
the
persons
sent
by
the
Apostle
thus
much
.
That
the
Apostle
did
commend
the
persons
whom
hee
sent
on
his
message
,
&
he
set
them
out
by
sundry
excellent
qualities
,
and
titles
of
honor
,
he
said
not
barely
,
I
haue
sent
to
you
one
named
Tychicus
,
&
an
other
whose
name
is
Onesimus
,
but
I
haue
sent
to
you
Tichicus
,
a
man
excellently
qualified
,
a
b
loued
brother
and
faithfull
minister
with
Onesimus
also
a
man
worthy
commendation
,
beeing
a
faithfull
●nd
a
beloued
brother
,
who
is
one
of
you
:
as
if
the
Apostle
had
saide
,
I
haue
sent
vnto
you
,
men
whom
you
may
safely
credit
and
beleeue
,
and
the
report
and
message
they
bring
you
,
is
to
bee
regarded
,
because
I
know
they
are
good
men
,
and
I
dare
boldly
commend
them
to
you
for
such
as
wil
speake
the
trueth
,
and
make
conscience
of
that
they
deliuer
vnto
you
.
This
no
doubt
was
the
Apostles
drift
and
purpose
,
in
commending
his
messengers
sent
to
the
Colossians
,
whence
we
may
gather
thus
much
.
That
the
dignitie
and
goodnesse
of
the
person
or
persons
bee
it
one
or
more
,
that
are
sent
on
a
message
of
weight
and
importance
,
is
of
great
force
to
giue
entertainment
to
the
message
that
is
brought
,
when
the
messenger
is
knowne
to
be
an
honest
man
,
and
of
good
credit
,
and
one
fearing
God
,
the
message
that
he
brings
,
is
the
better
credited
,
the
honestie
,
fidelitie
and
good
qualities
of
the
messenger
commonly
makes
the
message
more
welcome
and
better
regarded
.
As
Dauid
concluded
of
Ahimaaz
the
sonne
of
Zadoke
,
2.
Sam
:
18.27
.
he
is
a
good
man
,
therefore
he
commeth
with
good
tidings
:
The
honestie
,
fidelitie
and
good
qualities
of
the
messenger
,
commonly
makes
the
message
more
welcome
and
better
regarded
.
and
so
many
times
the
good
opinion
that
men
haue
of
the
honestie
and
goodnesse
of
the
messenger
,
that
brings
them
any
tidings
,
it
swayes
much
with
them
to
beleeue
his
report
,
and
to
giue
great
regard
to
it
:
common
experience
shewes
this
to
be
true
,
euen
in
ciuill
businesses
and
matters
of
the
world
:
and
no
doubt
thus
it
is
also
in
the
heauenly
message
,
and
in
bringing
the
glad
tidings
of
the
gospell
,
if
such
as
are
the
Lords
messengers
,
imployed
in
bringing
the
comfortable
newes
of
saluation
,
be
knowne
to
be
men
well
qualified
,
not
onely
with
knowledge
and
vtterance
,
but
with
sanctified
hearts
and
liues
,
oh
it
strikes
a
great
respect
of
that
which
they
bring
,
and
preuailes
much
for
the
entertainment
and
reuerent
regard
of
the
message
they
deliuer
to
Gods
people
:
for
howsoeuer
in
that
holy
businesse
,
men
ought
to
looke
rather
to
the
message
then
to
the
messenger
that
brings
it
:
yet
indeed
the
multitude
and
greatest
part
,
rather
cast
their
eye
on
the
messenger
,
than
on
the
message
,
and
according
as
the
messenger
is
,
either
good
or
ill
,
so
they
regard
the
message
it selfe
.
We
read
Mark
:
6.20
.
Herod
did
many
things
that
Iohn
Baptist
taught
,
not
because
Iohn
was
an
excellent
teacher
,
but
because
he
was
a
good
man
,
so
saith
the
text
,
Herod
knowing
that
Iohn
was
a
iust
man
and
holy
,
he
reuerenced
him
,
he
did
manie
thinges
,
and
heard
him
gladly
.
Now
heere
occasion
is
giuen
to
reprooue
some
,
who
beeing
sent
on
the
Lordes
embassage
to
the
people
,
yet
care
not
how
basely
,
and
how
offensiuely
they
carrie
themselues
in
the
sight
of
those
to
whom
they
are
sent
,
Reproofe
of
such
ministers
▪
as
carry
them
selus
basely
&
offensiuely
in
the
sight
of
those
to
whom
they
are
sent
.
and
to
exhort
and
stir
them
vp
that
as
they
would
see
any
due
regard
of
the
message
they
bring
to
Gods
people
,
and
any
good
fruit
of
it
,
yea
,
as
they
tender
the
comfort
of
their
owne
soules
in
the
great
day
of
the
Lord
,
so
they
would
bee
carefull
to
shewe
themselues
not
onely
able
messengers
,
but
good
and
godly
messengers
of
the
Lord
,
and
that
they
would
make
it
appeare
,
that
they
not
onely
call
others
to
a
fellowshippe
and
communion
with
Christ
,
but
that
themselues
also
haue
true
fellowshippe
and
communion
with
him
,
and
that
it
may
be
truely
sayd
of
them
as
heere
of
Tychicus
,
that
they
are
beloued
brethren
.
Wee
for
our
parts
are
to
pray
for
this
,
that
seeing
the
regard
of
the
Lords
heauenly
message
depends
much
on
the
quality
of
the
person
of
the
messengers
,
and
is
commonly
greater
or
lesse
,
as
the
messengers
that
bring
it
are
qualified
,
and
as
they
are
either
good
or
bad
,
it
would
please
the
Lord
,
to
make
all
that
are
sent
about
his
holy
businesse
,
aswell
godly
men
as
good
schollers
,
We
are
to
pray
that
all
that
are
sent
about
the
Lords
holy
businesse
may
be
as
well
godly
men
as
good
schollers
.
and
that
they
may
be
as
well
sanctified
in
their
hearts
and
liues
,
as
in
their
doctrine
sound
and
good
,
otherwise
certainly
wofull
experience
will
shew
it
,
that
they
shall
pull
downe
as
much
with
their
liues
,
as
they
build
vp
with
their
doctrin
.
Come
now
we
to
speak
of
the
persons
seuerally
,
&
first
of
Tychicus
&
his
commendation
,
in
these
words
(
Tychicus
our
beloued
brother
,
and
faithfull
minister
,
and
fellow-seruant
in
the
Lord
)
what
Tychicus
was
by
birth
,
in
respect
of
the
country
,
we
find
Act.
20.4
.
that
he
was
borne
in
Asia
,
and
that
hee
went
with
Paul
going
thither
to
preach
the
Gospell
,
but
for
his
description
,
heere
Paul
cals
him
.
First
(
a
beloued
brother
)
a
brother
not
by
birth
or
bloud
,
Interpretation
.
or
in
respect
of
country
(
as
the
word
brother
)
is
often
vsed
in
Scripture
,
but
in
respect
of
religion
,
and
profession
of
the
same
true
faith
of
Christ
,
so
are
all
true
Christians
,
all
that
professe
the
same
faith
of
Christ
called
,
Mat
.
23.8
.
one
is
your
Doctor
,
to
wit
Christ
,
and
all
ye
are
brethren
,
so
in
many
other
places
of
Scripture
,
and
the
Apostle
addes
(
beloued
)
thereby
signifying
that
hee
was
worthy
to
bee
beloued
of
all
true
Christians
,
for
his
piety
,
religion
and
godly
life
.
Secondly
,
he
cals
him
(
faithfull
Minister
)
that
is
,
one
who
did
serue
Christ
in
the
ministry
,
and
preaching
of
the
Gospell
,
and
in
that
office
,
he
did
answer
that
trust
that
was
reposed
in
him
.
He
addes
(
and
fellow-seruant
in
the
Lord
)
that
is
,
one
that
serues
the
same
Lord
that
I
do
,
euen
the
Lord
Iesus
Christ
in
the
holy
ministry
,
and
laboreth
in
the
ministry
of
the
word
together
with
mee
:
this
then
is
the
meaning
of
the
Apostle
,
as
if
he
had
said
.
Tychicus
who
is
one
professing
the
same
true
faith
with
vs
,
one
(
no
doubt
)
beloued
of
God
,
and
one
whom
I
loue
,
and
worthy
to
bee
beloued
of
all
true
Christians
,
and
one
that
doth
faithfully
serue
Christ
,
in
the
ministry
and
preaching
of
his
Gospell
,
yea
,
and
labours
together
with
mee
,
in
the
ministrie
of
the
word
,
he
shall
declare
vnto
you
my
whole
state
.
Note
we
heere
,
in
the
first
place
,
that
the
Apostle
commending
Tychicus
,
he
giues
him
these
titles
,
as
titles
of
honour
and
dignitie
,
that
hee
was
a
beloued
brother
,
and
faithfull
Minister
,
and
fellow-seruant
in
the
Lord
,
hee
thought
hee
could
not
better
grace
him
,
and
set
him
out
,
then
by
these
titles
,
a
brother
in
Christ
,
a
Minister
of
the
gospell
,
and
a
fellow-seruant
in
the
Lord
;
hence
then
it
is
cleare
.
That
these
are
indeed
stiles
and
titles
of
great
honour
,
and
it
is
an
excellent
priuiledge
and
preferment
to
bee
a
brother
in
Christ
,
a
Minister
of
the
gospell
,
and
to
be
specially
employed
in
that
seruice
.
It
is
a
great
honour
,
to
be
a
brother
in
Christ
,
a
minister
of
the
gospell
,
and
to
be
specially
imployed
in
that
seruice
.
It
is
said
,
Ioh
:
1
12.
As
many
as
receiued
him
,
to
them
he
gaue
power
(
or
rather
as
the
word
signifies
prerogatiue
and
priuiledge
)
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
Where
the
Euangelist
teacheth
,
that
as
many
as
receiue
Christ
,
as
many
as
truly
beleeue
in
Christ
,
and
are
true
beleeuing
members
of
Christ
,
and
so
brethren
one
to
another
in
Christ
,
they
haue
this
priuiledge
and
preferment
,
to
bee
the
sonnes
of
God
,
the
excellencie
of
which
honour
is
vnspeakable
:
and
if
to
this
bee
added
,
some
speciall
and
proper
title
,
as
to
bee
a
Minister
of
the
gospell
,
it
must
needs
bee
an
exceeding
great
honour
;
I
might
shew
it
in
particular
,
that
to
haue
the
title
of
a
faithfull
Minister
,
is
a
matter
of
speciall
honour
and
preferment
,
and
therefore
it
is
an
audacious
and
monstrous
impietie
,
that
is
found
in
some
scoffing
and
prophane
wretches
,
who
dare
turne
that
which
the
Lord
hath
giuen
as
an
honour
,
and
glory
to
his
seruants
,
into
matter
of
scorne
and
contempt
.
It
is
monstrous
impietie
to
turne
the
titles
of
honor
,
which
God
hath
giuen
to
his
seruants
into
matter
of
scorne
and
contempt
.
To
say
in
way
of
scoffing
,
oh
he
is
a
brother
forsooth
,
or
he
is
one
of
the
brotherhood
,
and
what
is
he
but
a
pild
Priest
,
or
a
pelting
Minister
,
and
such
like
.
Such
sonnes
of
Beliall
,
and
such
prophane
scoffers
there
be
in
the
world
:
well
,
let
it
not
discourage
any
that
is
(
indeed
)
of
the
brotherhood
with
the
members
of
Iesus
Christ
,
It
is
matter
of
comfort
to
be
of
the
brotherhood
with
the
members
of
Iesus
Christ
.
that
is
a
title
of
honour
and
glory
,
that
the
God
of
glory
hath
vouchsafed
to
set
on
his
dearest
children
,
and
this
is
our
reioycing
,
(
euen
as
many
of
vs
as
are
true
beleeuers
)
that
the
Lord
hath
vouchsafed
to
honour
vs
not
with
vaine
puffes
of
worldly
honour
,
but
with
such
honour
as
shall
neuer
bee
taken
from
vs
,
yea
,
though
wee
haue
onelie
the
common
title
of
Gods
children
,
the
title
of
beloued
brethren
,
truely
giuen
unto
vs
,
it
is
enough
to
fill
our
hearts
with
ioy
,
and
our
mouth
with
laughter
for
euermore
,
that
beeing
a
greater
dignitie
,
then
to
bee
sonnes
and
heires
to
the
greatest
Monarch
in
the
world
,
for
then
we
are
the
sonnes
and
heires
to
the
Lord
of
Lords
,
and
King
of
Kings
,
and
heires
of
a
Kingdome
not
earthly
,
but
in
the
highest
heauens
.
Now
more
specially
from
the
first
of
these
titles
(
beloued
brother
)
in
that
the
Apostle
calles
Tychicus
a
brother
,
and
he
adioynes
(
beloued
)
a
brother
in
Christ
,
a
true
Christian
,
and
so
beloued
of
God
,
and
beloued
of
the
Apostle
himselfe
,
and
worthy
to
be
beloued
of
al
Christians
:
hence
we
are
taught
thus
much
.
That
if
a
man
be
a
true
beleeuing
Christian
&
so
our
brother
in
the
Lord
,
Though
we
are
to
loue
all
men
,
yet
more
specially
and
more
entirely
are
we
to
loue
the
Saints
and
children
of
God
who
are
ou●
brethren
in
Christ
.
we
are
bound
euen
in
that
respect
much
more
tenderly
to
embrace
him
in
our
hearts
,
and
to
loue
him
,
howsoeuer
,
Christian
loue
must
reach
generally
to
all
men
,
as
they
are
men
and
reasonable
creatures
,
and
wee
must
loue
euen
the
wicked
and
vnbeleeuing
,
as
partakers
of
the
same
nature
,
as
they
haue
title
to
the
same
common
redemption
,
&
as
they
haue
in
them
the
remainders
of
Gods
image
,
yet
in
more
speciall
manner
,
and
with
more
entire
and
hearty
affection
,
are
we
to
loue
the
Saints
and
children
of
God
,
who
haue
vnion
and
coniunction
with
vs
in
Christ
.
For
indeed
the
order
of
Christian
loue
is
this
,
The
order
of
Christian
loue
wee
are
first
to
loue
God
simplie
for
himselfe
,
and
then
all
that
beare
his
image
for
his
sake
,
and
among
these
,
those
that
beare
Gods
image
,
more
especially
,
to
loue
them
that
are
renued
according
to
Gods
image
in
holinesse
,
and
excell
others
in
spirituall
graces
,
Psal
.
16.3
.
my
well
doing
(
saith
Dauid
)
extendeth
to
the
Saints
and
to
them
that
excell
in
vertue
,
Gal.
6
10.
let
vs
doe
good
vnto
all
men
,
but
especially
vnto
them
which
are
of
the
houshold
of
faith
,
our
doing
good
is
a
fruit
of
our
loue
,
and
it
must
bee
extended
especially
to
the
houshold
of
faith
,
the
obiect
of
our
loue
is
all
men
generally
,
it
must
bee
set
on
all
,
as
they
beare
Gods
image
,
but
chiefely
on
the
members
of
Christ
,
the
Saints
and
children
of
God
,
in
whom
are
manifest
arguments
and
signes
of
true
and
vnfained
holinesse
and
religion
.
What
then
shall
wee
say
to
many
in
the
worlde
,
who
are
so
farre
from
bearing
special
loue
to
such
as
haue
Gods
image
renued
in
them
,
or
anie
sparke
of
grace
wrought
in
their
hearts
,
and
appearing
in
their
liues
,
as
that
therevpon
they
hate
them
,
and
because
they
haue
brother-hood
with
the
members
of
Christ
,
they
cannot
abide
them
,
but
carrie
themselues
spitefully
towards
them
,
and
set
their
chiefe
delight
and
loue
on
those
who
beare
the
image
of
Satan
,
Many
iustly
reproou●d
who
hate
them
that
are
renued
according
to
Gods
image
,
and
spitefully
abuse
them
,
&
loue
and
delight
in
them
who
beare
the
image
of
Satan
.
and
are
brethren
in
euill
,
and
mates
and
companions
in
drunkennesse
,
in
swearing
,
and
the
like
,
surely
,
I
may
say
as
the
Holy
Ghost
hath
taught
mee
,
1.
Ioh
.
3.12
.
they
are
as
Kaine
was
,
of
that
euill
one
,
Satan
,
they
are
yet
to
bee
reputed
,
both
in
their
owne
,
and
other
mens
iudgments
,
children
of
the
Diuell
,
Kaine
flew
his
brother
,
and
why
?
because
as
it
followeth
,
his
owne
workes
were
euill
and
his
brothers
good
,
the
old
serpent
Satan
,
hath
not
yet
cast
his
skin
,
he
still
sowes
dislike
among
men
,
and
for
the
same
cause
,
we
finde
it
too
common
,
where
some
are
truely
fearing
GOD
,
and
religious
,
they
make
themselues
a
prey
,
Isai
.
59.15
.
others
that
are
wicked
,
euen
in
that
respect
,
hate
them
,
gnash
their
teeth
at
them
,
cannot
abide
them
,
but
let
such
know
,
as
they
are
like
Kaine
in
sinne
,
so
it
cannot
bee
,
but
if
they
goe
on
in
that
sinne
,
they
shall
at
length
bee
like
him
in
punishment
,
the
hand
and
curse
of
God
shall
ouertake
them
.
Let
vs
learne
to
loue
men
bearing
Gods
image
,
because
they
beare
his
image
,
a
beleeuer
,
because
hee
is
a
beleeuer
and
a
godly
man
or
woman
,
because
they
are
godly
,
We
are
to
loue
them
that
beare
Gods
image
because
they
beare
it
,
and
a
godly
man
or
woman
because
they
are
godly
.
and
to
perswade
vs
to
it
:
knowe
wee
then
thus
much
.
That
this
is
an
infallible
note
of
the
true
childe
of
God
,
1.
Iohn
3.14
.
wee
know
that
wee
are
translated
from
death
to
life
because
wee
loue
the
brethren
,
and
Dauid
makes
this
a
speciall
note
of
him
that
shall
dwell
in
the
Lords
tabernacle
,
This
is
a
speciall
note
that
we
are
Gods
children
.
Psal
.
15.4
.
that
hee
is
one
in
whose
eyes
a
vile
person
is
despised
,
but
hee
maketh
much
of
those
that
feare
the
LORD
;
would
wee
then
bee
infallibly
assured
that
wee
are
the
children
of
God
?
euery
one
(
no
doubt
)
would
haue
that
assurance
,
&
euery
one
making
shew
of
religion
,
How
we
may
be
sure
that
our
hearts
are
mooued
with
a
sanctified
motion
of
loue
.
will
flatter
,
himselfe
,
that
hee
is
a
childe
of
God
,
but
would
wee
certainely
knowe
it
,
then
let
vs
loue
them
that
feare
God
,
and
beare
Gods
image
,
euen
because
they
beare
his
image
,
because
they
are
godly
and
religious
,
&
that
we
deceiue
not
our selues
in
this
.
Let
vs
loue
with
speciail
loue
euerie
one
,
in
whom
wee
discerne
anie
measure
of
sanctifying
grace
,
according
to
the
measure
of
grace
,
without
partiality
,
and
without
respect
of
persons
;
for
(
happily
)
wee
may
loue
some
that
are
renued
according
to
Gods
image
,
some
that
are
holy
and
religious
,
because
they
are
kind
to
vs
,
and
in
respect
of
our
owne
profit
,
or
some
other
by-respect
,
and
yet
not
loue
others
,
as
holy
and
religious
as
they
,
because
they
are
not
so
kinde
,
and
so
beneficiall
vnto
vs
in
outward
things
,
that
is
,
to
loue
as
the
Publicanes
did
,
of
whom
Christ
saith
,
Mat
.
5.47
.
that
they
are
friendly
to
their
friends
;
and
that
loue
may
be
in
them
,
that
are
yet
in
the
corruption
of
nature
.
If
therefore
thou
wouldest
bee
sure
that
thine
heart
is
mooued
with
an
holy
and
sanctified
motion
of
loue
,
then
loue
them
that
are
holy
,
and
religious
,
whatsoeuer
they
be
,
yea
though
they
haue
many
infirmities
in
them
,
and
though
they
bee
thine
enemies
,
but
yet
loue
them
so
farre
as
they
beare
the
image
of
GOD
euen
because
they
beare
his
image
,
loue
euerie
brother
because
hee
is
a
brother
in
CHRIST
,
and
that
will
bee
to
thee
an
infallible
note
that
thou
art
a
childe
of
GOD
,
and
it
will
certainely
seale
it
vp
to
the
comfort
of
thy
soule
,
that
thou
art
in
the
state
of
grace
in
this
life
,
and
shalt
be
partaker
of
the
glory
of
Gods
children
in
the
life
to
come
.
In
the
next
place
we
are
to
obserue
that
the
Apostle
commending
Tychicus
in
regard
of
his
calling
and
function
,
that
he
was
a
Minister
,
and
one
that
did
serue
Christ
in
the
ministrie
of
of
the
Gospell
,
and
one
that
labored
together
with
him
in
that
calling
,
hee
giues
to
these
titles
the
adiunct
or
epithite
,
faithfull
(
and
faithfull
Minister
)
wee
see
he
doth
not
commend
Tichicus
a
Minister
for
his
wit
,
his
learning
,
his
eloquence
,
his
grauitie
,
&c.
that
hee
was
a
learned
,
an
eloquent
,
or
great
Minister
,
(
though
these
be
good
and
commendable
things
in
a
Minister
)
but
hee
commends
him
for
his
faithfulnesse
,
that
hee
was
faithfull
in
his
Ministrie
and
did
answer
that
trust
that
was
reposed
in
him
in
discharge
of
his
dutie
.
Hence
then
we
may
gather
.
That
the
chiefe
ornament
and
that
which
most
commends
a
Minister
of
Christ
in
regard
of
the
execution
of
his
office
,
The
chiefe
ornament
of
a
Minister
of
Christ
is
faith
fulnes
in
the
execution
of
his
office
.
is
to
be
faithfull
,
it
is
the
best
epithite
of
praise
that
can
be
giuen
to
a
minister
of
the
Gospell
,
that
hee
is
faithfull
,
and
that
he
is
one
that
doth
vse
the
talent
and
gift
bestowed
on
him
for
the
best
aduantage
of
gaining
glorie
to
Christ
,
his
Lord
,
and
of
good
to
his
people
,
and
that
in
the
performance
of
such
duties
as
concerne
him
,
hee
doth
answere
that
trust
that
is
reposed
in
him
.
1.
Cor
.
4.2
.
As
for
the
rest
it
is
required
of
the
disposers
that
euery
man
be
found
faithfull
,
as
if
he
had
said
,
as
for
the
other
things
,
or
howsoeuer
hee
bee
carefull
for
other
things
,
it
is
not
so
much
materiall
,
but
it
is
especially
required
of
a
Minister
of
the
Gospell
,
that
hee
bee
faithfull
,
and
(
indeed
)
faithfulnesse
is
required
of
a
Minister
in
euerie
ministeriall
action
,
that
in
teaching
,
in
exhorting
,
in
comforting
,
in
reprehending
,
and
such
like
,
he
bee
found
faithfull
,
and
without
faithfulnesse
he
can
doe
no
dutie
of
his
calling
,
pleasing
to
God
,
or
profitable
to
men
.
I
haue
heeretofore
handled
this
point
,
Cap.
1.7
.
and
therefore
I
now
touch
it
in
a
word
.
Now
in
the
last
place
from
this
commendation
of
Tychicus
,
note
we
,
that
the
Apostle
,
though
he
was
an
Apostle
,
and
Tychicus
(
no
doubt
)
but
an
ordinarie
Minister
,
yet
he
calles
him
fellow
seruant
(
Tychicus
our
beloued
brother
,
and
faithfull
Minister
,
and
fellow
seruant
.
)
Wee
see
then
.
That
euen
ordinarie
Ministers
of
the
Gospell
,
such
as
are
truly
called
to
that
office
and
function
,
are
fellowseruants
with
the
Apostles
of
Christ
,
Ordinarie
Ministers
that
are
truely
called
to
that
office
,
are
fellow-seruants
with
the
Apostles
.
though
indeed
,
there
is
difference
in
degree
betweene
an
ordinarie
Minister
,
and
an
Apostle
:
an
Apostle
being
a
minister
of
a
higher
sort
,
and
that
by
the
ordinance
of
God
,
yet
ordinarie
Ministers
serue
the
same
Lord
that
the
Apostles
did
,
euen
the
Lord
Iesus
Christ
.
And
that
is
a
matter
of
great
comfort
to
all
true
Ministers
of
the
Gospell
,
faithfully
labouring
in
their
calling
,
Comfort
to
all
true
Mininisters
of
the
Gospell
,
who
faithfully
labour
in
their
calling
.
they
are
thereby
assured
of
the
assistance
of
Gods
Spirit
in
teaching
,
of
his
protection
ouer
them
in
their
Ministrie
,
and
that
they
shall
be
rewarded
in
the
end
,
with
an
eternal
waight
of
glorie
,
as
certainly
as
the
Apostles
that
are
in
heauen
,
they
serue
the
same
most
powerful
,
good
,
and
gracious
Lord
,
the
Apostles
did
,
and
seruing
him
,
they
cannot
be
disappointed
of
their
hope
.
Come
we
now
to
the
description
of
Onesimus
.
VER
.
9
With
Onesimus
a
faithfull
and
a
beloued
brother
,
who
is
one
of
you
.
This
Onesimus
(
no
doubt
)
was
the
same
man
that
was
seruant
to
Philemon
,
who
both
robbed
his
master
,
Interpretation
.
and
ran
away
from
him
,
whom
Paul
after
that
hauing
wonne
to
Christ
,
and
begotten
in
his
bonds
,
as
he
saith
,
Philem
:
epist.
vers
.
10.
he
sent
againe
to
his
master
crauing
pardon
for
him
.
Now
him
,
the
Apostle
calles
not
onely
(
beloued
brother
)
but
he
addes
(
faithfull
)
thereby
meaning
,
that
hee
was
an
honest
,
and
trusty
brother
,
and
he
thus
commends
Onesimus
,
lest
vpon
his
former
fault
,
and
fraud
,
the
Colossians
should
take
occasion
to
set
light
by
him
,
and
the
Apostle
further
commends
him
,
that
hee
was
one
of
them
(
that
is
)
one
of
the
same
Countrey
,
and
(
it
may
bee
)
of
the
same
Citie
with
the
Colossians
,
and
a
member
of
their
Church
.
Now
for
the
matter
of
doctrine
offered
vnto
vs
from
this
commendation
of
Onesimus
,
(
passing
by
that
which
was
common
to
him
with
Tychicus
,
as
that
hee
was
a
beloued
brother
)
wee
are
to
marke
heere
that
the
Apostle
calles
him
a
faithfull
brother
;
thereby
shewing
that
howsoeuer
he
had
beene
in
former
time
faulty
,
in
deceiuing
of
his
Master
;
yet
now
beeing
conuerted
,
and
hauing
repented
of
that
sinne
,
the
Apostle
did
not
so
much
as
thinke
of
his
former
fault
,
but
now
esteemed
him
as
an
honest
,
and
trusty
brother
,
and
so
calles
him
,
and
would
haue
others
so
to
thinke
of
him
.
Hence
wee
are
plainely
taught
thus
much
.
That
the
falles
and
faults
of
men
after
their
true
repentance
and
conuersion
to
the
Lord
,
are
to
bee
forgotten
of
vs
,
The
falles
&
faults
of
men
after
their
true
repentance
and
turn
ng
to
the
Lord
are
to
bee
forgotten
of
vs.
no
mans
sinne
which
hee
hath
truely
repented
of
,
ought
to
be
any
disparagement
to
him
in
after
time
,
wee
are
not
to
haue
any
man
in
lesse
esteeme
,
or
to
thinke
the
worse
of
him
for
his
sinne
in
former
time
committed
,
if
he
haue
truely
repented
of
his
sinne
,
and
good
fruits
of
amendement
doe
budde
foorth
,
and
shew
themselues
in
his
life
,
and
conuersation
,
but
we
are
rarher
after
the
example
of
the
Apostle
in
this
place
to
commend
him
,
as
far
as
truth
will
beare
,
and
to
speake
of
the
graces
of
God
,
that
are
in
him
.
Luk
.
7.
We
finde
,
that
when
a
certaine
woman
that
had
beene
a
notorious
sinner
came
to
Christ
,
sitting
in
the
Pharisies
house
,
though
she
washed
his
feet
with
teares
and
shewed
forth
token
of
vnfained
repentance
,
and
loue
,
yet
the
Pharisie
that
had
bidden
Christ
,
still
esteemed
of
the
woman
as
shee
had
beene
in
times
past
,
and
said
within
himselfe
,
verse
39
Surely
,
this
man
is
not
a
Prophet
,
if
he
were
,
hee
would
haue
knowne
who
,
and
what
manner
of
woman
this
is
which
toucheth
him
,
for
shee
is
a
sinner
:
this
secret
thought
and
close
biting
censure
of
the
Pharisie
,
our
Sauiour
,
who
knew
his
heart
,
brought
to
light
,
and
he
reproued
it
.
First
,
by
propounding
to
him
a
Parable
,
from
the
40.
verse
to
the
47.
and
in
the
47.
verse
,
he
doth
directly
check
his
hard
conceit
of
the
woman
,
and
telles
him
,
that
hee
thought
amisse
of
her
:
I
say
to
thee
,
many
sins
are
forgiuen
her
for
she
loued
much
,
as
if
he
had
said
,
thou
iudgest
amisse
of
this
woman
,
thou
art
not
to
deeme
of
her
according
to
her
former
life
past
,
knowne
to
thee
to
be
wicked
,
and
sinnefull
,
but
as
shee
now
is
,
truly
penitent
,
and
shewing
her selfe
an
humble
penitentiarie
,
iudge
of
her
by
her
loue
,
which
is
an
infallible
proofe
of
her
acquittance
,
and
discharge
from
her
sinnes
,
plainely
teaching
the
point
I
haue
now
propounded
,
that
we
are
not
to
think
,
or
esteem
the
worse
of
any
one
,
that
hath
beene
knowne
in
former
times
to
be
faulty
,
if
so
be
now
we
see
visible
and
apparant
signes
of
his
vnfained
repentance
,
but
we
are
to
thinke
and
speake
of
him
as
now
he
is
.
And
the
reasons
of
this
are
these
.
First
,
in
regard
of
God
that
hee
may
bee
glorified
in
the
conuersion
of
sinners
,
for
the
worse
they
haue
beene
before
,
the
greater
is
Gods
mercy
and
power
in
their
amendment
,
and
his
mercy
towards
them
therein
ought
the
more
to
be
acknowledged
,
and
he
the
more
magnified
for
the
same
accordingly
.
Secondly
,
in
respect
of
the
person
himselfe
that
hath
repented
,
that
he
may
be
encouraged
,
and
fully
perswaded
of
the
good
estimation
hee
is
in
with
men
,
for
howsoeuer
his
conscience
,
after
his
true
repentance
,
doe
assure
him
of
Gods
fauour
towards
him
,
yet
his
weakenesse
will
easily
make
him
suspect
,
that
hee
is
contemned
of
men
,
or
that
howsoeuer
they
make
shew
of
esteeming
him
,
yet
some
hard
conceit
still
stickes
in
their
minde
against
him
.
And
lastly
,
in
regard
of
other
men
,
to
whom
his
labours
and
endeauours
,
though
neuer
so
well
performed
,
shall
be
of
little
force
or
fruit
,
except
their
bee
a
good
opinion
conceiued
of
him
,
for
these
reasons
wee
are
not
to
thinke
,
or
speake
the
worse
of
any
that
hath
beene
heeretofore
knowne
to
bee
guilty
of
some
great
sinne
,
if
now
hee
haue
repented
,
and
doe
shew
euident
signes
of
sound
repentance
.
First
,
therefore
such
persons
are
iustly
to
bee
taxed
,
and
much
to
bee
blamed
,
who
if
once
they
know
another
to
be
guilty
of
some
great
sinne
,
euer
after
that
,
carry
a
foule
suspition
of
that
partie
,
and
though
they
see
manifest
tokens
of
repentance
,
Reproofe
of
them
who
once
knowing
another
to
be
guilty
of
some
great
sinne
,
euer
after
thinke
hardly
of
that
partie
though
they
see
manifest
tokens
of
his
repentance
.
yet
will
neuer
bee
satisfied
,
but
are
alwaies
suspicious
,
and
take
it
as
a
maxime
or
ground
,
hee
or
shee
,
that
is
once
found
to
bee
euill
is
alwaies
supposed
to
bee
euill
;
yea
some
are
so
rash
and
so
vnaduised
,
that
they
are
ready
on
euery
iarre
,
and
difference
,
to
cast
that
in
the
teeth
of
another
,
which
happily
the
Lord
hath
cast
behinde
his
backe
,
and
forgiuen
the
partie
hauing
truely
repented
.
This
ought
not
so
to
be
,
thou
art
not
to
thinke
,
or
speake
the
worse
of
any
,
whose
sinne
hath
been
open
to
the
sight
of
the
world
,
if
now
hee
haue
repented
of
his
sinne
,
and
now
carrie
in
his
body
and
life
,
the
markes
of
true
repentance
;
consider
with
thy selfe
,
that
thou
wouldest
bee
loath
to
haue
that
throwne
in
thy
dish
,
thou
hast
done
amisse
in
former
times
,
if
thou
haue
beene
truely
humbled
for
it
;
remember
then
to
deale
with
others
,
as
thou
wouldest
be
dealt
withall
thy selfe
:
and
for
this
point
I
say
no
more
but
this
,
take
heed
thou
condemne
not
him
,
whom
(
it
may
bee
)
God
hath
acquitted
,
set
not
thou
a
curse
where
thou
seest
the
print
of
Gods
blessing
,
and
doe
not
thou
load
them
with
heauy
burdens
,
whom
(
for
any
thing
that
thou
knowest
)
Christ
himselfe
hath
disburdened
;
if
thou
so
doe
,
thou
makest
thy selfe
odious
in
the
sight
of
God
.
Prou.
17.15
.
Hee
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
and
whom
God
hath
iustified
,
euen
they
both
are
an
abomination
to
the
Lord
.
Againe
,
is
it
so
,
that
the
falles
and
faults
of
men
after
their
true
repentance
are
to
bee
forgotten
by
others
,
Comfort
to
such
as
haue
been
guilty
of
foule
sins
,
but
now
are
truly
humbled
for
the
same
.
and
are
not
to
be
cast
in
their
teeth
,
and
they
are
not
to
bee
vpbraided
with
them
?
Heere
is
then
matter
of
great
comfort
to
all
such
as
haue
beene
heertofore
ouertaken
with
foule
sinnes
,
but
now
are
truly
humbled
for
the
same
,
and
doe
testifie
their
repentance
by
bringing
foorth
newe
fruits
,
men
are
not
to
obiect
these
sinnes
to
them
,
if
they
doe
,
it
is
either
malice
,
or
rashnesse
in
them
,
it
is
their
sin
;
yea
further
,
if
thou
hast
beene
faulty
in
some
foule
sinne
in
times
past
,
and
hast
truely
repented
of
thy
sinne
:
know
it
to
thy
comfort
,
Note
.
the
deuill
himselfe
is
not
to
vpbraid
thee
with
it
,
he
cannot
lay
it
to
thy
charge
,
if
hee
doe
at
any
time
obiect
to
thee
thy
life
past
,
on
this
ground
thou
maist
repell
his
obiection
,
and
maiest
boldly
say
vnto
him
,
tell
me
not
what
I
haue
beene
,
but
tell
mee
what
I
am
,
and
what
I
will
bee
by
Gods
grace
heereafter
,
I
confesse
(
indeed
)
to
the
glorie
of
Gods
power
,
and
mercy
,
I
haue
beene
thus
or
thus
faulty
,
but
now
as
the
Apostle
saith
,
1.
Cor
.
6.11
.
I
am
washed
,
now
I
am
sanctified
,
I
am
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
my
God
,
and
the
Lord
now
accepts
mee
not
as
I
haue
beene
,
but
as
I
am
;
and
therefore
auoid
Satan
,
be
packing
,
thou
art
not
to
obiect
to
me
my
former
sinne
,
thus
may
euery
one
that
hath
truely
repented
his
former
grosse
sinne
,
answer
the
Diuell
,
obiecting
to
him
his
life
past
,
and
this
is
a
singular
comfort
to
all
true
repentant
sinners
,
and
let
none
but
such
take
hold
of
this
comfort
,
let
not
such
as
liue
in
their
sinnes
,
catch
at
this
,
it
belongs
not
vnto
them
,
but
if
thou
hast
beene
a
greeuous
sinner
heeretofore
,
and
now
art
humbled
truely
for
thy
sinnes
,
and
truely
repentant
,
heere
is
comfort
for
thee
,
I
speake
it
for
thy
comfort
alone
,
neither
men
nor
deuils
are
to
obiect
to
thee
thy
former
sinnes
,
if
they
doe
,
it
is
nothing
,
the
Lord
doth
iustify
thee
,
and
who
shall
condemne
thee
?
and
thinke
on
it
to
thy
comfort
.
One
thinge
yet
remaines
in
the
commendation
of
Onesimus
,
the
Apostle
addes
(
who
is
one
of
you
)
as
if
hee
had
said
.
Onesimus
is
on
of
your
owne
citie
,
and
a
member
of
your
Church
,
therefore
you
ought
the
more
to
esteeme
him
.
Hence
we
are
taught
.
That
euen
naturall
and
ciuill
respects
in
which
men
partake
one
with
another
,
as
consanguinity
,
affinitie
,
If
men
be
conioined
not
only
by
the
bond
of
one
faith
and
relig
on
,
but
also
by
some
naturall
or
ciuil
bond
,
they
are
in
that
respect
bound
to
loue
and
regard
on
another
more
tenderly
.
nation
,
countrie
with
the
like
,
should
be
to
them
causes
of
greater
mutuall
loue
one
towardes
another
,
if
men
be
conioyned
not
only
in
fellowship
of
the
same
faith
and
religion
,
but
also
by
some
naturall
or
ciuil
bond
,
they
are
in
that
respect
bound
more
tenderly
to
loue
and
regard
one
another
.
And
on
this
ground
(
no
doubt
)
it
was
that
the
Apostle
said
1.
Tim
.
5.8
.
if
any
prouide
not
for
his
owne
,
namely
,
for
them
of
his
houshold
,
he
denieth
the
faith
and
is
worse
then
an
●●●id●ll
;
a
man
is
especially
to
loue
,
and
regard
●hose
that
are
more
neerely
knit
to
him
,
by
the
bond
of
nature
,
or
by
any
other
speciall
bond
whatsoeuer
,
it
is
our
common
fault
that
we
esteeme
them
least
that
are
of
our
selue●
,
Reproofe
of
them
who
regard
those
least
who
are
of
themselues
.
in
regard
of
the
familiaritie
wee
haue
with
them
,
or
because
their
infirmities
are
best
knowne
vnto
vs
,
and
it
i●
hard
to
finde
neighbours
to
agree
together
,
euen
because
they
are
neighbours
,
and
daily
conuerse
one
with
another
,
what
iarres
and
differences
do
dailie
rise
betweene
neighbour
and
neighbour
,
and
betweene
such
as
dwell
the
next
doore
one
to
another
,
we
finde
it
too
common
a
thing
;
well
,
let
vs
remember
,
that
our
neighbourhood
ought
to
binde
vs
more
neerely
together
in
spirituall
loue
one
to
another
,
and
when
thou
art
stird
vp
by
the
Deuill
,
and
thine
owne
corruption
,
to
iarre
,
and
to
fall
out
with
thy
neighbours
,
thinke
thus
with
thy selfe
.
Shall
I
fall
out
with
him
?
no
;
besides
the
common
bond
of
Christianitie
I
am
bound
to
him
,
with
a
more
speciall
bond
of
neighbourhood
,
he
is
of
the
same
parish
,
and
of
the
same
particular
congregation
with
mee
,
and
therefore
I
ought
the
more
to
loue
and
regard
him
,
euen
in
that
respect
,
let
vs
remember
that
we
are
taught
by
the
same
word
,
fed
at
the
same
table
of
the
Lord
,
led
along
by
the
same
waters
of
comfort
,
and
we
rest
in
the
same
fold
,
and
let
vs
in
regard
of
that
neere
coniunction
,
more
tenderly
loue
and
regard
one
another
,
that
so
hauing
mutuall
loue
,
and
fellowship
one
with
another
in
this
life
,
we
may
(
through
Gods
mercie
)
haue
eternall
fellowship
,
and
communion
together
in
the
life
to
come
.
Hauing
now
spoken
of
the
persons
whom
the
Apostle
sent
to
the
Colossians
,
and
of
the
commendations
he
gaue
them
,
come
we
to
speake
of
the
ends
,
and
causes
,
wherefore
he
sent
them
,
which
are
(
as
I
haue
shewed
)
two
.
First
,
to
acquaint
the
Colossian
with
his
owne
state
particularly
,
and
with
the
state
of
things
where
he
was
generally
,
as
he
saith
verse
7.
(
shall
declare
vnto
you
my
whole
state
)
And
verse
9.
(
They
shall
shew
you
of
all
things
heere
.
)
Secondly
,
that
he
might
be
made
acquainted
with
their
state
,
and
that
they
might
receiue
comfort
by
his
messengers
,
sent
vnto
them
,
and
especiallie
by
Tychicus
,
whom
he
saith
verse
8.
that
hee
sent
to
them
for
the
same
purpose
.
Touching
the
wordes
,
some
thinges
are
to
be
cleared
,
that
wee
may
better
proceede
in
the
matter
of
doctrine
verse
7.
(
shall
declare
vnto
you
my
whole
state
)
the
Apostle
by
his
whole
state
,
Interpretation
.
meant
all
those
thinges
that
were
done
to
him
,
and
befell
him
in
prison
,
for
so
the
wordes
do
signifie
,
things
done
about
mee
,
or
done
to
mee
,
the
Apostle
would
haue
the
Colossians
vnderstand
,
what
was
done
to
him
,
and
how
hee
was
dealt
withall
being
in
prison
,
then
he
saith
verse
9.
they
shall
shew
you
of
all
things
heere
,
by
all
thinges
,
he
meant
not
all
thinges
in
generall
,
whatsoeuer
were
done
at
Rome
,
for
there
was
(
no
doubt
)
a
multitude
of
things
done
,
a
world
of
things
done
in
that
Citie
,
but
all
thinges
concerning
the
state
of
the
Church
,
and
the
case
of
Christian
faith
,
and
profession
,
the
knowledge
whereof
was
profitable
for
the
Colossians
to
know
.
And
where
hee
saith
verse
8.
that
he
sent
to
them
for
the
same
purpose
,
that
he
might
know
their
state
,
his
meaning
is
,
that
he
might
vnderstand
the
state
of
their
church
and
how
it
stood
with
them
in
regard
of
Christian
profession
,
how
the
Gospell
prospered
,
and
was
glorified
among
them
,
or
otherwise
how
they
were
molested
,
and
troubled
for
the
Gospell
,
heads
(
and
might
comfort
your
hearts
)
(
that
is
)
might
encourage
you
,
and
cheere
vp
your
harts
,
happily
grieuing
,
and
fainting
for
my
imprisonment
,
or
persecution
of
the
Church
,
that
he
might
hearten
,
and
strengthen
you
against
imminent
dangers
,
and
against
the
scandall
,
and
offence
of
the
crosse
;
thus
then
we
are
to
conceiue
the
Apostles
meaning
,
in
respect
of
the
ends
wherefore
he
sent
messengers
to
Colosse
,
as
if
he
had
said
.
I
haue
sent
to
you
two
worthy
Messengers
,
Tychicus
and
Onesimus
to
these
ends
,
and
purposes
,
that
they
may
report
to
you
how
I
am
dealt
withall
,
and
all
things
that
are
done
to
mee
in
my
imprisonment
,
together
with
all
things
that
concerne
the
state
of
the
Church
here
at
Rome
,
and
may
relate
,
and
make
report
to
mee
backe
againe
,
how
it
stands
with
you
,
how
the
Gospell
doth
prosper
,
and
is
glorified
among
you
,
or
otherwise
,
how
you
suffer
for
the
Gospels
sake
,
and
that
they
might
bee
meanes
to
cheere
vp
your
hearts
,
that
you
faint
not
at
my
trouble
,
and
might
strengthen
you
against
troubles
that
are
like
to
fall
vpon
you
,
and
against
the
offence
and
scandall
of
the
crosse
.
I
might
hence
(
as
iust
occasion
is
giuen
)
speake
of
the
Apostles
singular
care
that
he
had
ouer
the
Colossians
,
who
being
himselfe
in
prison
which
could
not
but
giue
him
much
occasion
of
care
for
himselfe
,
yet
ceased
not
,
to
care
for
them
,
and
in
care
of
their
good
,
not
onely
to
write
,
but
to
send
such
worthy
messengers
vnto
them
,
and
that
for
so
good
ends
,
yea
such
men
as
himselfe
(
no
doubt
)
had
neede
of
to
minister
to
him
in
prison
,
and
so
,
for
their
good
,
to
neglect
(
as
it
were
,
his
owne
life
,
and
health
,
which
was
an
exceeding
measure
of
care
,
and
it
ought
to
be
imitated
of
all
that
will
approue
themselues
faithfull
and
carefull
ministers
in
the
like
case
,
but
vppon
that
I
will
not
stand
.
In
that
the
Apostle
sent
,
forth
his
messengers
to
these
ends
,
to
acquaint
the
Colossians
with
his
owne
state
,
and
with
the
state
of
the
Church
where
he
was
,
and
to
vnderstand
of
their
state
,
he
doth
plainely
manifest
a
desire
that
was
in
him
to
know
the
state
of
the
Colossians
,
and
that
they
also
were
desirous
to
heare
and
know
his
state
,
and
the
state
of
the
whole
Church
where
he
was
,
and
that
they
did
euen
long
to
heare
one
from
another
,
whence
we
are
giuen
to
vnderstand
thus
much
in
generall
.
That
particular
Churches
may
bee
desirous
to
know
the
estate
one
of
another
,
one
particular
Church
may
desire
to
heare
newes
from
another
,
yea
,
particular
persons
and
members
of
the
Church
,
may
enquire
after
the
estate
of
other
Churches
,
Particular
Churches
may
desire
to
know
the
estate
one
of
another
,
and
particular
persons
may
enquire
after
the
estate
of
other
Churches
.
Nehem
1.2
.
Reason
.
yea
,
of
speciall
members
,
and
speciall
instruments
of
Gods
glory
,
in
other
Churches
.
Wee
haue
heere
example
of
it
,
and
elsewhere
in
other
Epistles
of
Paul
,
and
wee
haue
a
notable
example
of
it
in
Nehemiah
:
Nehemiah
enquired
after
the
state
of
the
Iewes
and
concerning
Ierusalem
,
and
there
is
reason
for
this
.
Because
(
indeed
)
the
Lords
dealing
with
his
Church
,
is
not
only
a
part
of
his
reuealed
wil
,
but
it
is
a
thing
of
speciall
note
and
obseruation
,
and
therefore
may
be
enquired
after
and
knowen
.
And
so
it
is
lawfull
for
vs
,
to
desire
newes
from
other
Churches
,
touching
such
as
are
eminent
members
and
speciall
instruments
of
Gods
glorie
in
those
Churches
,
but
withall
know
this
,
that
it
must
not
bee
for
nouelties
sake
,
It
is
lawfull
to
desire
to
heare
newes
from
other
Churches
,
and
touching
such
as
be
speciall
instruments
of
Gods
glory
in
them
,
if
it
bee
not
for
nouelties
sake
.
it
is
an
Heathenish
thing
to
hearken
after
newes
for
nouelties
sake
,
as
the
Athenians
are
noted
to
haue
done
,
Act.
17.21
.
who
gaue
themselues
either
to
tell
,
or
to
heare
some
newes
,
and
manie
of
vs
may
iustlie
bee
taxed
also
for
so
doing
,
wee
may
lawfully
desire
to
heare
newes
,
but
our
listening
after
newes
from
other
Churches
,
must
bee
to
other
good
ends
and
purposes
,
as
namely
,
that
wee
may
praise
God
for
their
good
estate
,
or
that
we
may
reach
foorth
our
helping
hands
to
them
,
either
by
prayer
,
The
principall
causes
why
we
should
desire
to
heare
newes
from
other
Churches
.
or
otherwise
,
as
occasion
and
necessitie
shall
require
,
these
(
indeed
)
are
the
principall
,
and
almost
the
onely
causes
why
wee
should
bee
desirous
to
heare
newes
from
other
Churches
,
and
if
wee
listen
after
newes
to
these
ends
,
it
is
a
testimonie
of
our
communion
with
them
,
and
that
wee
are
members
of
the
same
bodie
with
them
,
and
haue
a
fellow-feeling
,
both
of
their
good
,
and
of
their
troubles
.
Now
more
specially
,
in
that
the
Apostle
saith
,
verse
7.
That
Tychicus
should
declare
to
the
Colossians
his
whole
state
,
how
he
was
dealt
withall
,
and
all
things
that
befell
him
in
his
imprisonment
,
this
being
one
end
,
wherefore
he
sent
his
messengers
,
and
he
sending
those
messengers
,
out
of
his
singular
loue
,
and
care
that
he
had
of
the
good
of
the
Colossians
we
must
needs
conceiue
thus
much
.
That
it
was
goood
for
the
Colossians
to
know
the
state
of
the
Apostle
then
in
prison
,
and
hence
wee
may
gather
this
point
of
instruction
.
That
it
is
good
for
vs
euer
to
know
the
state
of
Gods
children
,
that
are
in
prison
,
or
that
lye
vnder
any
other
pressure
,
or
trouble
whatsoeuer
,
it
is
good
for
vs
to
be
acquainted
with
the
state
of
Gods
children
suffering
eyther
imprisonment
,
or
any
other
kind
of
trouble
or
affliction
,
It
is
good
for
vs
to
be
acquainted
with
the
state
of
Gods
children
that
be
in
prison
,
or
in
any
other
trouble
or
affliction
.
it
is
good
for
vs
to
know
,
and
consider
how
they
are
dealt
withall
,
what
things
come
vnto
them
,
how
they
behaue
and
carry
themselues
in
their
troubles
and
what
issue
they
haue
out
of
them
,
what
end
the
Lord
makes
,
as
Iames
saith
Iam
.
5.11
.
ye
haue
heard
of
the
patience
of
Iob
,
and
haue
knowne
what
end
the
Lord
made
,
so
it
is
good
for
vs
to
know
,
yea
to
marke
,
and
obserue
the
things
that
befall
Gods
children
in
their
sufferings
,
and
what
end
the
Lord
makes
of
them
,
and
not
onely
to
know
and
consider
the
things
that
befel
the
Church
and
children
of
God
in
former
ages
,
set
before
vs
in
the
Scripture
for
examples
to
looke
vpon
,
but
to
know
and
consider
the
things
that
are
now
done
to
Gods
children
in
time
of
their
troubles
,
and
how
they
demeane
themselues
,
and
what
issue
they
haue
out
of
them
,
for
therein
wee
shall
many
times
see
Gods
great
mercy
and
his
wonderfull
power
manifestly
appearing
,
and
therein
we
shall
see
the
malice
and
fury
of
Satan
,
and
of
the
world
against
Gods
children
,
and
how
maruellous
the
Lord
is
in
his
Saints
,
how
he
many
times
restraines
the
malice
and
power
of
their
enemies
,
how
hee
supports
and
holds
vp
his
children
,
how
hee
armes
them
with
patience
,
and
how
he
is
present
by
the
vnspeakable
comfort
of
his
spirit
,
when
they
are
most
weake
,
and
giues
them
issue
out
of
their
troubles
when
all
hope
seemes
to
be
gone
,
and
therefore
doubtlesse
it
is
good
for
vs
to
know
and
consider
the
state
of
Gods
children
in
time
of
their
imprisonment
or
any
other
suffering
whatsoeuer
,
it
is
good
for
vs
to
mark
and
obserue
it
,
and
to
be
acquainted
with
it
.
To
what
purpose
may
some
say
?
Que●t
.
Euen
to
this
purpose
,
both
to
teach
vs
how
to
carry
our selues
,
Psal
.
32.6
.
and
to
arme
and
strengthen
vs
,
and
to
make
vs
better
able
to
endure
the
like
triall
,
yea
,
The
great
good
that
comes
vnto
vs
by
our
knowledge
and
due
consideration
of
the
state
of
Gods
children
in
time
of
their
troubles
and
afflictions
discouered
.
the
knowledge
and
due
consideration
of
the
state
of
Gods
children
in
time
of
their
pressures
and
afflictions
,
and
how
they
are
dealt
withall
,
how
they
carrie
themselues
,
what
comfort
they
finde
,
and
what
end
the
Lord
makes
of
their
trials
is
of
excellent
vse
,
to
put
off
,
and
to
make
voyd
a
notorious
shift
that
Satan
vseth
sometimes
against
the
weake
Christian
,
as
when
a
weake
Christian
is
pressed
with
some
great
affliction
,
and
some
to
comfort
him
,
and
cheere
him
vp
,
happily
put
him
in
minde
of
Ioseph
,
of
Dauid
,
of
Iob
,
and
such
like
,
and
wish
him
to
consider
what
end
the
Lord
made
of
their
trials
,
Satan
is
readie
to
suggest
to
the
weake
Christian
,
alasse
,
what
tell
you
me
of
Ioseph
,
Dauid
or
Iob
?
what
am
I
to
be
compared
to
them
?
they
were
men
of
excellent
gifts
,
&
endued
with
a
great
measure
of
strength
their
examples
is
not
to
be
vsed
and
applied
to
me
,
which
indeed
is
false
,
for
as
Iames
saith
of
Elias
,
Iam
.
5.17
.
they
were
subiect
to
like
passions
that
wee
are
,
they
had
their
infirmities
as
other
men
haue
,
and
they
are
set
foorth
as
examples
of
comfort
,
to
the
weakest
of
Gods
children
,
but
if
a
weake
Christian
through
the
subtilty
of
Satan
,
and
his
owne
weakenesse
,
bee
not
able
to
finde
comfort
in
consideration
of
these
examples
,
yet
if
hee
can
call
to
minde
,
that
hee
knew
in
his
owne
time
a
childe
of
God
,
as
weake
as
himselfe
,
lying
vnder
some
great
affliction
,
and
hee
was
acquainted
with
his
whole
state
in
his
affliction
,
and
how
the
Lord
vouchsafed
comfort
vnto
him
,
and
made
a
good
end
of
his
trouble
,
hee
shall
finde
that
that
will
bee
of
excellent
vse
to
repell
and
quench
the
fiery
darts
of
Satan
,
and
that
will
be
a
notable
meanes
to
strengthen
and
to
hold
him
vp
,
and
to
giue
him
assurance
,
that
the
Lord
will
likewise
restraine
the
malice
of
Satan
against
him
,
and
giue
him
patience
in
his
affliction
,
and
will
make
such
an
end
of
it
,
as
shall
be
most
for
his
owne
glory
,
and
his
comfort
;
doe
thou
therefore
acquaint
thy selfe
with
the
state
of
Gods
children
,
suffering
either
imprisonment
or
any
other
trouble
,
(
thou
canst
not
want
examples
)
consider
,
obserue
,
and
marke
them
,
how
they
are
dealt
withall
,
how
they
behaue
themselues
,
what
end
the
Lord
makes
of
their
trouble
,
and
thou
shalt
finde
it
will
be
a
notable
meanes
to
strengthen
thee
in
time
of
like
tryall
,
and
if
thou
in
time
of
thy
affliction
canst
call
to
minde
,
and
bee
able
to
say
,
I
know
a
childe
of
God
,
that
was
afflicted
as
I
am
,
I
remember
his
whole
state
,
how
hee
was
dealt
withall
,
and
what
end
the
Lord
made
of
his
trouble
,
no
doubt
,
thou
shalt
finde
,
that
this
conclusion
of
comfort
will
follow
.
Therefore
I
make
no
question
,
but
that
the
Lord
will
be
likewise
good
vnto
me
,
and
giue
me
such
issue
out
of
my
trouble
,
as
shall
be
most
for
his
owne
glory
,
and
my
good
;
Let
euery
childe
of
God
therefore
,
labour
not
onely
to
arme
himselfe
with
comforts
and
examples
of
Scripture
,
(
though
with
those
chiefly
)
but
with
examples
also
of
his
owne
age
and
time
,
and
thou
shalt
finde
,
that
in
time
of
need
,
thou
shalt
therby
haue
stronger
consolation
and
comfort
.
Now
further
whereas
the
Apostle
saith
,
he
sent
his
messengers
to
the
Colossians
,
to
know
their
state
,
and
to
shew
them
all
things
where
hee
was
,
meaning
this
,
to
know
the
state
of
their
Church
,
how
it
stood
with
them
in
respect
of
christian
profession
,
and
things
that
did
concerne
the
state
of
religion
where
hee
was
,
wee
may
easily
conceiue
thus
much
.
That
in
our
listning
and
enquiring
after
the
state
of
other
Churches
,
wee
are
chiefly
to
inquire
how
it
stands
with
them
in
respect
of
religion
,
We
are
chiefly
to
inquire
how
it
stands
with
other
churches
,
and
with
our
freinds
absent
in
respect
of
religion
.
how
it
fares
with
the
gospell
among
them
,
and
how
the
professors
of
it
are
dealt
withall
;
yea
in
our
enquiring
after
the
state
of
our
particular
freinds
absent
from
vs
,
wee
are
chiefly
to
listen
and
looke
after
their
spirituall
state
.
It
is
an
vsuall
thing
,
for
men
in
token
of
their
loue
,
to
inquire
after
the
health
,
the
wealth
,
the
frugalitie
of
their
freinds
absent
,
and
far
from
them
,
Reproofe
of
them
that
chiefly
inquire
after
other
things
.
which
(
indeed
)
is
not
to
be
disallowed
,
it
is
both
lawfull
and
commendable
:
the
Philippians
inquired
after
the
health
of
Epaphroditus
,
cap
:
2.26
.
after
he
had
been
sicke
,
and
now
recouered
,
the
Apostle
sent
him
to
them
that
they
might
see
him
,
and
reioyce
for
his
recouery
;
But
we
are
especially
to
listen
after
them
,
and
desire
to
know
how
it
stands
with
them
in
respect
of
religion
,
how
they
profit
and
increase
in
faith
,
in
loue
,
in
repentance
,
in
humilitie
,
and
in
other
gifts
and
graces
of
Gods
spirit
,
that
is
the
thing
wee
are
chiefly
to
inquire
after
:
and
let
it
suffice
to
haue
named
this
point
.
The
Apostle
addes
further
,
that
hee
sent
Tychicus
to
the
Colossians
,
that
hee
might
comfort
them
,
that
hee
might
bee
a
meanes
to
cheere
vp
their
hearts
,
that
they
should
not
faint
at
his
troubles
.
Whence
wee
are
taught
.
That
it
is
a
principall
duty
to
bee
performed
by
them
that
are
sent
as
Tychicus
was
,
to
others
,
to
comfort
them
to
whom
they
are
sent
,
that
they
faint
not
,
and
that
they
be
not
ouercome
of
affliction
:
yea
it
is
one
speciall
end
to
be
d●iuen
at
by
all
such
as
are
sent
forth
from
the
Lord
to
his
people
,
euen
by
all
the
Ministers
of
the
gospell
,
they
are
in
their
speeches
and
ministeriall
actions
,
chiefly
to
ayme
at
this
,
that
mens
hearts
may
be
comforted
,
that
such
as
belong
to
God
may
receiue
spirituall
ioy
and
comfort
,
The
ministers
of
the
gospell
are
chiefly
to
intend
in
their
speeches
and
mini●teri●ll
actions
,
the
spirituall
ioy
and
comfort
of
such
as
belong
to
God
.
and
may
be
furnished
with
such
comfort
,
as
that
they
may
be
able
to
stand
without
fainting
in
time
of
any
affliction
,
that
is
either
vpon
themselues
or
others
.
For
(
indeed
)
for
that
end
,
haue
they
knowledge
of
the
secrets
of
the
gospell
giuen
them
,
and
the
word
of
the
gospell
put
into
their
mouthes
,
which
is
the
word
of
glad
tydings
and
heauenly
comfort
:
and
the
end
of
the
preaching
of
it
,
is
to
bring
Gods
elect
to
certaine
hope
of
saluation
,
and
as
many
as
are
begotten
by
that
liuely
hope
,
are
also
brought
to
reioyce
with
ioy
vnspeakable
and
gloriou●
,
1.
Pet
:
1.8
.
this
point
I
haue
handled
before
,
therefo●e
I
now
only
touch
it
.
It
may
serue
to
checke
and
reprooue
many
Ministers
of
the
gospell
,
who
in
their
speeches
and
other
ministeriall
actions
,
ayme
not
at
the
comfort
and
edification
of
those
,
to
whom
they
are
sent
,
but
at
their
owne
profit
;
but
chiefly
it
discouers
the
wickednesse
of
popish
teachers
,
Many
ministers
of
the
gospell
iustly
reproou●d
,
but
especially
the
wickednes
of
popish
teachers
discouered
.
who
turne
their
speeches
and
their
teaching
to
a
cleane
contrary
end
,
euen
to
hold
men
in
continuall
feare
and
doubt
,
and
so
in
stead
of
comfort
they
fill
them
full
of
discomfort
,
and
dispaire
in
time
of
great
affliction
,
any
man
may
see
that
that
is
to
crosse
the
ordinance
of
God
,
and
to
prophane
the
holy
word
of
comfort
.
Wee
are
further
to
marke
,
that
the
Apostle
saith
not
,
and
might
comfort
you
,
but
,
comfort
your
harts
.
Hence
we
are
taught
,
That
comfort
of
heart
,
true
and
sound
comfort
,
that
comforteth
the
hearts
of
men
,
is
ordinarily
deliuered
by
the
Ministers
of
the
gospell
out
of
the
word
of
God
,
True
&
sound
comfort
of
heart
is
ordinarily
deliuered
by
the
ministers
of
the
g●s●ell
out
of
the
word
of
God
.
I
say
(
ordinarily
,
)
for
extraordinarily
it
may
be
deliuered
by
priuate
persons
.
Iob
33.
vers
:
19.
we
finde
that
when
a
man
is
stricken
with
sorrow
on
his
bed
,
and
findes
no
comfort
,
yet
if
there
be
with
him
a
faithfull
messenger
of
the
Lord
,
one
of
a
thousand
,
if
hee
declare
vnto
him
his
righteousnesse
,
and
minister
comfort
to
him
faithfully
,
out
of
the
word
of
God
,
that
will
comfort
him
,
and
cheere
him
vp
,
and
make
him
see
the
face
of
the
Lord
with
ioy
,
vers
.
26.
and
the
reason
and
ground
of
this
is
,
Because
(
indeede
)
the
Lord
that
formed
the
lips
hath
vndertaken
to
giue
a
blessing
to
the
word
of
comfort
deliuered
by
his
faithfull
Minister
,
Isai
.
57.19
.
I
create
the
fruits
of
the
lips
to
be
peace
.
Peace
vnto
them
that
are
farre
of
,
and
to
them
that
are
neere
(
saith
the
Lord
.
Peace
(
that
is
)
true
,
perpetuall
,
and
constant
comfort
,
vnto
them
that
are
farre
of
,
and
to
them
that
are
neere
.
Oh
then
,
what
account
ought
we
to
make
of
the
comforts
of
the
word
,
made
knowne
to
vs
by
the
ministry
of
faithfull
Ministers
?
Speciall
account
to
bee
made
of
the
comforts
of
the
word
,
deliuered
by
the
ministrie
of
faithfull
Ministers
.
How
ought
we
to
treasure
,
and
store
it
vp
in
our
hearts
?
Worldly
wisdome
teacheth
men
to
prouide
against
a
storme
,
and
a
rainy
day
(
as
wee
vse
to
speake
)
that
they
may
haue
some
thing
to
comfort
their
bodies
in
time
of
neede
;
oh
then
bee
thou
wise
,
prouide
some
comfort
for
thy
soule
against
the
time
of
distresse
,
and
affliction
,
and
remember
that
thou
canst
not
ordinarily
haue
true
comfort
,
vnlesse
it
be
deliuered
by
the
ministrie
of
the
Gospell
,
out
of
the
word
of
God
,
and
the
comforts
that
faithfull
Ministers
deliuer
out
of
the
word
,
are
cordiall
indeed
,
they
are
such
as
will
stand
by
thee
,
and
cheere
vp
thine
heart
,
when
all
the
comforts
in
the
world
,
faile
thee
,
thou
maiest
obserue
in
that
,
sometimes
it
comes
to
passe
,
that
a
man
that
hath
had
no
care
to
prouide
such
comfort
,
when
the
Lord
let
s
loose
the
cord
of
his
conscience
,
and
(
happily
)
now
hee
lieth
on
his
death
bed
,
though
he
would
giue
all
the
world
,
(
if
it
were
his
)
for
the
least
dramme
of
sound
comfort
,
yet
hee
cannot
haue
it
,
therefore
bee
thou
wise
,
now
make
precious
account
of
the
comforts
deliuered
to
thee
in
the
ministry
of
the
word
,
hide
them
and
treasure
them
vp
in
thine
heart
,
that
in
time
of
neede
they
may
comfort
thee
,
and
thou
maiest
finde
the
sweetnesse
and
comfort
of
them
in
thy
greatest
affliction
.
VER
.
10
Aristarcus
my
prison-fellow
saluteth
you
,
and
Marcus
Barnabas
sisters
sonne
,
(
touching
whom
yee
receiued
commandements
.
If
he
come
vnto
you
,
receiue
him
.
)
11
And
Iesus
which
is
called
Iustus
,
which
are
of
the
circumcision
.
These
onely
are
my
worke-fellowes
vnto
the
kingdome
of
God
,
which
haue
beene
vnto
my
consolation
.
In
this
verse
the
Apostle
comes
to
a
second
branch
of
his
conclusion
,
The
second
branch
of
Apostle
conclusion
.
(
namely
the
declaration
of
the
loue
of
others
,
that
were
with
him
towards
the
Colossians
,
made
knowne
both
by
their
salutations
,
sent
vnto
them
,
and
by
their
praiers
for
them
,
in
the
10.11.12.13
.
and
14.
verses
.
In
the
10
and
11.
verses
wee
haue
three
persons
mentioned
,
that
out
of
their
loue
sent
salutations
to
the
Colossians
,
Aristarcus
,
Marcus
,
and
Iesus
,
and
that
the
Apostle
might
incite
and
stirre
vp
the
Colossians
,
to
regard
the
loue
of
these
men
,
and
to
loue
them
againe
,
hee
describes
them
,
and
sets
them
out
after
a
double
manner
.
First
,
hee
commends
them
by
such
titles
as
were
proper
to
them
seuerally
,
as
that
Aristarcus
was
his
prison-fellow
,
Marcus
kinsman
to
Barnabas
,
his
sisters
sonne
,
and
that
hee
was
also
a
man
touching
whom
they
had
receiued
commandements
,
that
if
hee
came
vnto
them
,
they
should
receiue
him
,
and
Iesus
,
by
his
surname
,
that
he
was
surnamed
Iustus
.
Then
the
Apostle
commends
them
all
three
together
,
by
things
common
to
them
all
.
As
First
,
by
their
descent
from
the
Iewes
,
that
they
were
al
three
of
the
race
of
the
Iewes
,
(
which
are
of
the
circumcision
.
)
Secondly
,
by
their
assisting
of
him
,
and
working
together
with
him
to
the
kingdome
of
God
,
which
commendation
is
further
amplified
by
the
word
of
restraint
(
onely
)
that
they
only
were
his
workfellowes
vnto
the
kingdome
of
God
.
And
then
,
Thirdly
,
they
are
commended
by
the
comfort
which
they
yeelded
to
the
Apostle
,
that
being
in
part
,
an
effect
of
their
assistance
of
him
to
the
kingdome
of
God
,
in
the
last
words
of
verse
11.
(
wich
haue
beene
vnto
my
consolation
)
and
so
we
see
the
generall
things
contained
in
these
two
verses
.
Come
we
to
speake
of
them
seuerally
,
Interpretation
.
and
first
of
the
10.
vers
.
(
Aristarcus
my
prison-fellow
saluteth
you
,
and
Marcus
,
Barnabas
sisters
sonne
.
)
Touching
these
two
persons
,
who
they
were
:
the
first
of
them
we
may
read
of
,
Act.
19.29
.
and
Act.
20.4
.
and
Act.
27.2
.
In
those
pla●es
we
find
that
he
was
of
Macedonia
,
a
Thessalian
,
no
doubt
,
descended
of
the
Iewes
,
and
being
conuerted
by
Pauls
preaching
,
he
did
accompany
him
in
the
most
of
his
iourneies
,
hee
was
taken
with
him
in
the
tumult
at
Ephesus
,
and
after
that
hee
accompanied
him
going
into
Asia
,
and
was
carried
prisoner
together
with
Paul
to
Rome
,
and
therefore
hee
heere
cals
him
his
fellow-prisoner
.
The
other
heere
named
(
Marcus
)
was
(
no
doubt
)
that
Iohn
Marke
,
spoken
of
,
Act.
12.12
.
who
being
taken
into
the
company
of
Paul
,
and
Barnabas
,
ministred
to
them
in
their
iourney
till
they
came
to
Perga
,
a
Citie
in
Pamphilia
,
but
then
departed
from
them
,
and
returned
to
Ierusalem
,
Act.
13.13
.
by
meanes
of
whose
departure
,
there
arose
afterwrd
a
sharp
difference
between
Paul
&
Barnabas
insomuch
as
they
parted
company
,
and
went
asunder
one
from
another
,
Act.
15.39
.
But
after
this
,
Marke
repented
him
of
his
departure
,
and
was
reconciled
to
Paul
;
yea
,
hee
became
studious
,
and
painefull
in
promoting
the
Gospel
,
and
hee
was
with
Paul
being
prisoner
at
Rome
,
and
ministred
vnto
him
,
as
appeares
both
in
this
text
,
and
Philem
:
Epist.
vers
.
24
him
the
Apostle
commends
vnder
the
title
of
Barnabas
sisters
sonne
,
(
that
is
)
nephew
,
or
kinsman
to
Barnabas
,
that
worthy
seruant
of
Christ
,
and
hee
further
addes
that
touching
him
they
had
receiued
commandements
,
meaning
that
they
had
beene
written
to
concerning
him
,
and
the
tenour
and
effect
of
the
commandement
,
or
writing
was
,
that
if
he
came
they
should
receiue
him
(
that
is
)
that
they
should
entertaine
him
kindly
,
and
respectiuely
,
as
a
true
and
faithfull
seruant
of
Christ
,
and
the
reason
of
that
Commandement
,
or
writing
was
,
lest
vpon
his
former
fault
,
his
refusing
to
goe
with
Paul
,
and
Barnabas
to
the
worke
of
the
Lord
,
and
thereupon
Pauls
refusall
to
take
him
to
his
company
,
the
Colossians
should
thinke
that
Paul
still
carried
an
hard
conceit
of
him
,
and
that
hee
was
not
worthy
to
bee
receiued
.
Thus
then
conceiue
wee
the
meaning
of
the
Apostle
in
the
Apostle
,
in
the
words
of
this
verse
;
as
if
hee
had
said
.
Aristarcus
that
hath
gone
through
many
brunts
of
trouble
with
mee
,
and
now
my
fellow-prisoner
,
and
Iohn
Marke
nephew
to
Barnabas
,
that
worthy
seruant
of
Christ
.
who
(
indeed
)
at
one
time
pulld
away
his
shoulder
from
the
worke
of
the
Lord
,
for
which
I
was
much
offended
,
and
after
that
refused
to
take
him
to
my
company
,
but
hauing
repented
himselfe
of
his
departure
,
and
being
reconciled
vnto
mee
,
I
haue
written
to
you
concerning
him
,
and
touching
him
you
haue
reciued
commandements
,
that
if
he
come
to
you
,
you
should
giue
him
kinde
and
respectiue
entertainement
.
These
two
out
of
their
loue
,
send
salutalions
,
they
louingly
and
friendly
salute
you
.
Now
heere
obserue
we
in
generall
that
these
persons
Aristarchus
,
Marcus
,
and
Iesus
called
Iustus
,
out
of
their
loue
,
and
in
token
of
it
,
sent
salutations
to
the
Colossians
,
whence
we
haue
warrant
and
ground
for
sending
of
salutations
.
That
sending
of
salutations
,
is
not
onely
a
matter
of
ciuilitie
,
Sending
of
salutations
is
not
onely
a
matter
of
ciuility
,
but
a
duty
of
loue
that
one
christian
is
to
yeelde
to
another
,
and
it
must
proceede
from
loue
.
and
good
manners
(
as
we
call
them
)
but
a
duty
of
loue
required
of
Christians
,
and
to
be
performed
one
to
another
,
by
word
,
or
by
writing
,
we
haue
example
of
it
not
only
heere
but
in
other
places
also
Rom.
16.
almost
throughout
the
whole
chapter
,
1.
Cor
.
16.19.20
.
2.
Cor
.
13.12
.
wee
finde
it
required
by
expresse
precept
,
greete
ye
one
another
with
an
holy
kisse
,
and
therefore
sending
of
greeting
one
to
another
,
is
not
onely
a
matter
of
common
curtesie
,
but
a
duty
to
be
performed
for
conscience
sake
,
to
expresse
that
loue
and
good
affection
that
we
beare
one
to
another
,
for
the
Lord
who
hath
appointed
it
to
be
a
token
of
loue
,
would
haue
it
to
proceede
from
loue
,
and
therfore
whom
we
are
forbidden
to
loue
in
their
euill
waies
we
are
forbidden
to
salute
,
2.
Ioh
.
10.
verse
.
If
there
come
any
vnto
you
and
bring
not
this
doctrine
,
receiue
him
not
to
house
,
neither
bidde
him
god-speede
.
Wee
must
then
looke
with
what
affection
we
salute
one
another
,
our
saluting
and
greeting
one
another
must
bee
a
testimonie
and
token
of
our
heartie
,
and
vnfained
loue
to
those
which
we
salute
.
No
doubt
we
will
easily
yeeld
that
to
salute
one
another
is
our
dutie
,
and
we
so
doe
,
as
occasion
is
offered
,
Reproofe
of
those
who
yeelde
to
others
only
a
verball
and
complementall
salutation
.
but
is
thy
saluting
of
an
other
at
all
times
a
fruite
of
thy
true
loue
to
them
whom
thou
salutest
?
I
feare
me
it
is
not
so
in
some
,
they
salute
others
,
and
seeme
kindly
and
friendly
to
greete
them
,
but
their
salutation
is
many
times
,
(
as
we
vse
to
say
)
but
from
the
teeth
outward
,
it
comes
not
from
any
true
loue
of
the
heart
,
especially
if
there
haue
beene
a
difference
,
or
iarre
betweene
them
and
those
whom
they
salute
,
or
they
haue
conceiued
some
dislike
of
them
,
then
their
salutation
is
but
as
the
couetous
misers
welcome
,
Prouerb
.
23.7
.
as
though
he
thought
it
in
his
heart
,
he
saith
to
his
guest
,
eate
and
drinke
,
but
his
heart
is
not
with
him
,
so
they
salute
others
with
whom
they
liue
,
and
(
happily
)
aske
them
how
they
do
,
but
it
is
like
Ioabs
saluting
of
Amasa
,
2.
Sam
.
20.9
.
they
carrie
within
a
wicked
purpose
,
and
mischieuous
heart
against
them
,
yea
some
thinke
it
sufficient
if
they
yeeld
a
verball
greeting
of
those
with
whom
they
liue
,
and
sticke
not
to
say
,
I
giue
him
or
her
the
time
of
the
day
,
when
I
meete
them
,
I
aske
them
how
they
do
,
and
what
would
you
haue
more
,
yes
,
there
is
more
required
of
thee
,
thy
saluting
of
others
must
proceede
from
a
true
loue
of
them
,
it
must
be
a
fruite
ishuing
out
of
that
loue
,
and
to
that
end
consider
thus
much
.
That
counterfet
loue
to
men
discouers
fained
and
counterfet
loue
to
God
.
Motiues
to
stirre
vs
vp
to
salute
others
heartily
.
For
the
first
table
of
the
commandements
is
fulfilled
in
the
second
,
and
the
duties
of
the
second
,
are
plaine
euidences
of
the
duties
of
the
first
,
and
he
that
saith
he
loues
God
,
and
hates
his
brother
,
he
is
a
liar
:
for
how
can
he
that
loueth
not
his
brother
whom
hee
hath
seene
,
loue
God
whom
he
hath
not
seene
,
1.
Ioh
.
4.20
.
Againe
,
counterfet
loue
to
men
discouers
a
corrupt
heart
,
an
heart
not
sanctified
by
the
word
,
and
spirit
of
God
,
1.
Pet
.
1.22
.
seeing
your
soules
are
purified
in
obeying
the
truth
through
the
Spirit
to
loue
brotherly
without
faining
,
loue
one
another
with
a
pure
heart
feruently
.
If
then
thou
wouldest
be
loath
to
dissemble
with
God
,
and
if
thou
wouldest
not
discouer
that
thou
art
yet
in
the
dregs
of
nature
,
and
not
sanctified
by
the
word
and
spirit
of
God
,
then
let
thy
heart
and
tongue
euer
go
together
in
thy
saluting
of
others
,
take
heede
of
formall
saluting
of
any
:
Let
thy
saluting
and
greeting
of
others
euer
proceed
from
inward
affection
and
be
an
euidence
and
testimonie
of
thy
vnfained
loue
to
those
whom
thou
salutest
.
In
the
next
place
we
are
more
speciallie
to
marke
,
that
the
Apostle
to
prouoke
the
Colossians
to
loue
,
and
honor
Aristarcus
,
as
he
out
of
his
loue
saluted
them
,
describes
him
by
his
imprisonment
with
himselfe
,
that
he
had
gone
thorow
many
troubles
,
and
now
was
his
prison
fellow
,
whence
we
may
note
thus
much
.
That
the
constant
suffering
of
men
,
and
namely
the
imprisonment
which
they
suffer
or
haue
suffered
for
the
truth
should
be
a
speciall
reason
to
mooue
vs
to
loue
and
to
honor
them
,
The
constant
suffering
of
men
and
their
imprisonment
ought
to
moue
vs
to
loue
and
to
honor
them
aboue
other
professors
.
yea
to
honor
them
aboue
other
men
,
yea
aboue
other
professors
of
the
Gospell
,
we
finde
that
the
Apostle
thus
set
foorth
Andronicus
and
Iunia
his
Cosens
Rom.
16.7
.
And
Epaphras
Philem
.
Epist.
vers
.
23.
and
indeed
ought
we
not
exceedingly
to
loue
,
and
in
loue
to
honor
,
and
respect
them
,
who
being
free
,
are
content
to
become
bound
for
the
Gospell
sake
,
and
are
most
faithfull
,
and
fast
to
Gods
truth
,
and
ought
wee
not
exceedingly
to
honor
those
whom
the
God
of
glory
hath
so
highly
honored
,
as
to
chuse
them
out
from
among
the
common
sort
of
soldiers
,
to
be
as
it
were
his
champions
to
stand
out
in
the
defence
of
his
truth
,
against
all
gainesaiers
?
certainely
we
ought
.
And
therefore
take
heede
thy
thoughts
be
not
like
the
thoughts
of
the
world
,
do
not
thou
thinke
they
are
fooles
,
and
silly
fellowes
,
men
of
no
reach
nor
wit
,
that
suffer
restraint
of
their
liberty
by
imprisonment
,
for
the
truth
of
God
;
We
are
not
to
thinke
as
the
world
doth
touching
those
that
are
imprisoned
for
the
truth
of
God
.
as
the
world
,
and
as
carnall
minded
men
thinke
of
them
,
but
remember
the
words
of
the
Apostle
Phil
.
1.29
.
To
you
it
is
giuen
for
Christ
,
that
not
onely
ye
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
The
Apostle
would
haue
vs
to
know
that
it
is
a
speciall
fauour
which
none
attaine
to
,
but
they
to
whom
it
is
giuen
and
granted
by
speciall
priuiledge
from
the
Lord
,
and
that
it
is
a
speciall
honour
vouchsafed
to
some
,
to
suffer
for
the
truth
of
God
,
and
thou
art
to
discerne
that
honor
and
to
see
it
shining
through
the
thicke
cloud
of
their
sufferings
,
and
thou
art
to
honor
,
and
to
esteeme
them
the
more
,
whom
the
Lord
hath
so
honored
,
otherwise
thou
lookest
not
on
them
with
a
right
eie
,
and
thy
heart
is
not
right
within
thee
.
Obserue
further
in
that
the
Apostle
calles
Aristarchus
his
prison
fellow
we
may
easily
,
and
we
must
needes
conceiue
,
that
the
Apostle
had
a
companion
,
and
fellow
,
one
that
did
partake
with
him
in
his
suffering
,
and
did
suffer
the
same
things
with
him
,
and
hence
wee
may
raise
this
point
of
doctrine
.
That
the
same
afflictions
befall
diuers
of
the
children
of
God
,
The
same
afflictions
befall
diuers
of
Gods
children
.
that
which
one
of
Gods
children
suffers
,
another
,
yea
it
may
be
many
others
suffer
the
like
,
the
cup
of
affliction
in
any
kinde
,
is
not
tempered
,
and
appropriated
to
one
childe
of
God
alone
,
but
it
is
made
ready
for
many
of
them
,
as
the
father
himselfe
shall
iudge
fit
,
and
many
of
Gods
children
drinke
of
the
same
cuppe
of
affliction
,
no
childe
of
God
is
singular
in
his
suffering
,
but
he
may
finde
out
a
fellow
sufferer
,
if
he
looke
abroad
into
the
world
,
and
into
the
state
of
Gods
children
in
former
times
.
Gen.
26.1
.
The
text
saith
there
was
a
famine
in
the
land
besides
the
first
famine
that
was
in
the
daies
of
Abraham
,
plainely
shewing
,
that
the
Lord
tried
Izhak
with
the
same
affliction
of
famine
,
that
he
had
tried
Abraham
his
father
withall
.
Heb
.
11.36
.
The
holy
Ghost
saith
others
haue
beene
tried
by
mockings
,
and
scourgings
,
yea
moreouer
by
bonds
&
imprisonments
,
giuing
vs
to
vnderstand
,
that
howsoeuer
the
Saints
suffered
some
one
kinde
of
affliction
,
and
some
another
,
yet
no
kinde
of
affliction
was
laide
on
any
one
alone
,
but
others
were
fellow
sufferers
with
him
,
and
endured
the
like
,
we
see
it
then
a
cleare
point
.
That
no
triall
or
affliction
befals
one
childe
of
God
alone
,
but
others
also
with
him
,
he
hath
fellow
sufferers
.
And
this
(
for
the
vse
)
may
serue
as
a
ground
of
great
comfort
to
a
childe
of
God
in
time
of
some
grieuous
affliction
,
Comfort
to
Gods
children
in
time
of
their
grieuous
afflictions
.
as
the
common
saying
is
,
it
is
a
comfort
to
such
as
be
in
miserie
to
haue
a
companion
in
their
suffering
.
And
(
indeed
)
there
is
matter
of
comfort
to
a
childe
of
God
in
time
of
his
affliction
in
this
,
that
no
other
burden
is
laid
on
him
then
was
before
,
or
(
happily
)
now
is
borne
by
other
of
Gods
children
,
and
that
he
may
(
if
he
will
)
finde
out
a
fellow-sufferer
one
that
is
like
to
himselfe
in
suffering
,
in
time
of
great
affliction
,
Sathan
will
be
busie
with
a
weake
Christian
,
and
go
about
to
perswade
him
,
and
to
fasten
it
vpon
him
,
that
neuer
any
but
he
tooke
vp
that
crosse
,
or
at
least
,
was
afflicted
as
he
is
,
and
sometimes
he
doth
worke
that
persuasion
into
the
hearts
of
some
that
are
weake
,
and
they
sticke
not
to
vtter
it
,
and
to
crie
out
,
as
the
Church
did
,
Lamen
.
1.12
.
was
there
euer
any
sorrow
like
vnto
my
sorrow
which
is
done
vnto
me
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
fierce
wrath
:
Oh
neuer
man
nor
woman
suffered
as
I
suffer
,
neuer
any
felt
and
endured
that
which
I
feele
,
and
endure
.
Thou
art
deceiued
whosoeuer
thou
art
,
this
is
but
out
of
thy
weakenesse
,
it
is
not
so
,
if
thou
be
a
childe
of
God
know
it
for
a
certaine
truth
,
what
thou
doest
abide
,
others
of
Gods
children
in
like
sort
haue
abiden
,
and
thy
suffering
,
and
measure
of
affliction
,
is
no
more
a
token
of
Gods
displeasure
to
thee
then
this
was
to
them
,
but
both
to
thee
,
and
them
it
is
his
messenger
in
loue
,
for
the
exercise
of
thy
faith
,
the
triall
of
thy
patience
,
or
some
other
good
end
,
the
Apostle
Peter
speakes
plaine
to
this
purpose
1.
Pet
.
5.9
.
Resist
the
(
deuill
)
stedfast
in
the
faith
,
knowing
that
the
same
afflictions
are
accomplished
in
your
brethren
,
which
are
in
the
world
.
If
then
Sathan
be
busie
with
thee
in
time
of
thy
affliction
,
and
tell
thee
thou
art
an
odde
person
,
and
thou
differest
from
all
Gods
children
in
thy
suffering
,
and
that
the
Lord
neuer
dealt
so
with
any
of
his
children
,
tell
him
he
is
a
liar
as
he
hath
beene
.
The
Apostle
whom
thou
oughtest
to
beleeue
hath
taught
thee
another
lesson
,
that
the
same
afflictions
are
accomplished
in
thy
brethren
,
which
are
in
thee
,
although
thou
know
them
not
,
and
therefore
thou
art
no
odde
person
,
thou
differest
not
from
all
Gods
children
in
thy
suffering
,
euer
remember
it
in
time
of
thy
grieuous
affliction
,
that
no
other
triall
,
or
affliction
,
is
vpon
thee
,
then
hath
beene
,
or
now
is
endured
by
other
of
Gods
children
,
and
thou
art
no
otherwise
chastised
then
with
that
rod
that
hath
beene
laide
on
their
backes
,
whose
saluation
is
sure
,
and
thou
shalt
finde
it
will
be
a
notable
comfort
to
thee
.
We
are
further
to
obserue
that
the
Apostle
describing
Marcus
,
and
commending
him
to
the
Colossians
,
he
sets
him
out
by
his
kindred
,
that
he
was
Barnabas
sisters
son
,
that
he
was
kinsman
to
Barnabas
,
that
worthy
seruant
of
the
Lord
,
and
in
that
respect
to
be
esteemed
,
hence
wee
may
easily
gather
thus
much
.
That
it
is
no
small
honor
to
be
kinsman
to
one
that
is
a
worthy
seruant
of
God
,
it
is
a
matter
of
dignity
to
be
allied
and
to
be
of
the
kindred
of
such
as
are
godly
and
excellent
instruments
of
gods
glory
.
It
is
a
matter
of
honor
and
dignitie
to
be
of
the
kindred
of
such
as
are
godly
and
worthy
instruments
of
Gods
glory
.
And
hence
it
is
that
the
Apostle
not
only
heere
,
but
elsewhere
remembers
this
title
of
honor
,
as
Rom.
16.7
.
Andronicus
nnd
Iunia
my
Cosins
,
verse
,
11.
Herodian
my
kinsman
verse
21.
Lucius
,
and
Iason
,
and
Sosipater
my
Kinsmen
whereby
the
holy
ghost
would
teach
vs
to
esteeme
it
as
an
excellent
honor
to
be
of
the
kindred
to
a
godly
man
,
see
then
by
this
briefly
,
the
great
force
of
true
pietie
and
the
accoumpt
it
is
of
with
the
Lord
,
it
is
sufficient
not
only
to
get
honor
to
those
that
haue
it
with
all
that
are
able
to
iudge
aright
,
but
also
to
all
their
kindred
,
and
such
as
bee
of
the
kindred
to
good
and
godly
men
,
may
reioyce
in
this
,
True
piety
is
not
onely
an
honour
to
those
that
haue
it
,
but
it
brings
honour
also
to
all
their
kindred
.
and
after
an
holy
manner
euen
boast
in
it
,
that
they
haue
worthy
seruants
of
God
to
their
kinsmen
,
and
much
more
to
their
parents
,
that
they
are
the
children
of
godly
parents
,
yet
so
as
that
by
their
example
they
be
stirred
vp
to
the
like
godlinesse
,
else
that
honor
will
turne
into
their
shame
,
both
before
God
,
and
men
,
for
as
Salomon
saith
of
age
Prouerb
.
16.31
.
Age
is
a
crowne
of
glorie
when
it
is
found
in
the
way
of
righteousnesse
.
So
to
bee
kinsman
to
some
worthy
seruant
of
God
,
or
descended
of
godly
Parents
,
is
a
crowne
of
glory
,
if
it
bee
set
on
the
head
of
one
that
is
godly
&
religious
himselfe
,
else
it
is
rather
a
dishonour
vnto
him
,
and
without
Gods
mercy
,
it
shall
encrease
his
condemnation
.
Again
,
is
it
an
honor
to
be
of
the
kindred
to
holy
men
and
worthy
seruants
of
God
?
then
much
greater
honour
is
it
to
be
brother
to
the
son
of
God
himselfe
,
the
Lord
Iesus
&
the
adopted
son
or
daughter
of
God
the
father
,
in
him
,
It
is
the
greatest
honour
that
can
be
,
to
be
brother
to
the
Lord
Iesus
,
and
the
adopted
sonne
or
daughter
of
God
his
father
,
in
and
thorow
him
.
that
is
the
highest
degree
of
honour
that
can
bee
vouchsafed
to
any
;
worldly
men
esteeme
it
great
honour
to
bee
of
the
kindred
of
noblemen
,
and
great
men
in
the
world
,
but
alasse
,
it
is
but
a
shadow
,
or
rather
not
so
much
as
a
shadow
,
compared
to
the
true
honour
of
the
least
of
Gods
Saints
,
to
be
brethren
to
Christ
,
and
the
adopted
sonnes
and
daughters
of
God
,
and
therefore
let
thy
heart
be
affected
with
that
honour
,
and
be
thou
euen
ambitious
,
in
seeking
after
tbat
aboue
all
things
in
the
world
.
The
Apostle
further
affirmes
that
touching
Marcus
,
the
Colossians
had
receiued
commandements
,
that
if
he
came
vnto
them
,
they
should
receiue
him
,
they
had
been
written
vnto
concerning
him
,
they
had
receiued
letters
(
no
doubt
of
commendation
touching
him
,
and
letters
giuing
order
and
charge
to
them
,
and
commanding
them
in
the
Lord
,
as
the
Apostle
saith
Philem
.
8.
verse
,
though
I
be
very
bold
in
Christ
,
to
command
thee
that
which
is
conuenient
,
so
they
had
receiued
letters
(
it
may
be
)
from
the
Apostle
,
by
vertue
of
his
Apostleshippe
,
commanding
them
,
if
Marcus
,
now
a
true
and
faithfull
seruant
of
Christ
came
vnto
them
,
they
should
giue
him
kinde
and
respectiue
entertainement
:
See
then
in
the
Apostle
an
excellent
example
of
Christian
behauiour
,
toward
such
as
hauing
formerly
offended
,
are
now
truely
humbled
for
their
offence
,
and
shew
foorth
euident
signes
of
their
repentance
for
the
same
.
Though
Iohn
Marke
had
made
defection
not
from
Christ
and
Christian
faith
,
but
from
the
labour
and
worke
of
it
,
from
going
with
Paul
and
Barnabas
to
the
worke
of
the
Lord
,
and
therefore
greeuously
offended
,
yet
now
hauing
repented
himselfe
of
his
sinne
,
and
testified
his
repentance
by
his
sincere
care
to
promote
the
Gospell
of
Christ
,
the
Apostle
did
put
cleane
out
of
his
minde
,
his
former
offence
,
and
esteemed
him
as
a
true
and
faithfull
seruant
of
Christ
,
and
did
commend
him
to
the
Church
by
his
letters
,
he
writ
letters
of
commendation
on
his
behalfe
,
yea
(
as
it
may
seeme
)
he
vsed
his
Apostolicall
power
,
in
charging
them
to
whom
he
writ
,
that
if
Iohn
Mark
came
vnto
them
,
they
should
receiue
him
,
we
see
then
no
former
offences
should
bee
remembred
after
the
heart
is
truely
touched
for
them
,
and
repentance
made
knowen
by
infallible
tokens
,
this
poynt
wee
lately
stood
on
.
I
will
now
onely
adde
thus
much
.
That
no
former
offence
to
vs
in
particular
should
bee
thought
vpon
,
after
the
partie
offending
,
hath
been
humbled
,
and
hath
made
knowen
his
repentance
,
and
we
are
mutually
reconciled
,
after
mutual
reconciliation
between
parties
that
haue
beene
at
difference
,
all
former
offences
ought
to
bee
cleane
forgotten
,
as
though
they
had
neuer
beene
,
yea
,
there
ought
to
bee
a
commending
of
good
things
in
the
party
that
hath
offended
vs
,
and
a
dooing
good
to
him
,
as
occasion
is
offered
.
After
mutuall
reconciliation
between
parties
that
haue
beene
at
difference
,
all
former
offences
ought
to
bee
cleane
forgotten
,
&
there
ought
to
be
a
doing
good
one
to
another
,
as
occasion
is
offered
.
And
therefore
doe
not
thou
say
as
commonly
men
vse
to
say
,
I
will
forgiue
him
,
and
I
will
be
friends
with
him
,
but
I
will
neither
meddle
nor
make
with
him
,
I
will
neither
buy
nor
sell
with
him
,
I
will
haue
nothing
to
do
with
him
,
it
shall
bee
betweene
vs
as
it
was
betwixt
the
Iewes
and
Samaritans
Ioh
.
4.9
.
if
it
be
so
,
A
common
saying
amongst
men
iustly
taxed
.
there
is
no
sound
reconciliation
;
Vpon
sound
and
true
reconciliation
,
there
must
follow
a
speaking
,
and
a
writing
for
the
good
of
the
partie
that
hath
offended
vs
,
yea
,
a
doing
good
to
him
,
as
occasion
shall
bee
offered
,
if
that
follow
not
,
certainely
,
there
is
no
sound
reconciliation
,
no
reconciliation
pleasing
to
God
,
and
comfortable
to
thine
owne
soule
.
Now
further
in
that
the
Apostle
saith
,
that
touching
Iohn
Marke
,
the
Colossians
had
receiued
commandements
,
or
letters
of
commendation
,
and
had
beene
written
vnto
in
his
behalfe
:
we
may
see
.
That
letters
commendatory
may
lawfully
be
giuen
vnto
men
,
Letters
▪
of
commendation
may
lawfully
be
giuen
to
men
.
certificates
and
testimonies
in
writing
,
touching
the
vertue
,
and
good
life
,
and
conuersation
of
men
,
for
their
better
entertainment
in
strange
places
may
lawfully
be
granted
.
Wee
find
that
the
Apostle
thus
yeelded
commendations
to
Phoebe
in
his
epistle
Rom.
16.1
.
I
commend
vnto
you
Phoebe
our
sister
,
an
it
was
an
ancient
custome
in
the
primitiue
Church
,
to
giue
to
some
both
professours
and
Preachers
of
the
Gospell
,
letters
of
commendation
,
as
we
may
gather
,
1.
Cor
.
16.3
.
2.
Cor
.
3.1
.
which
(
indeede
)
the
Apostle
there
saith
,
he
needed
not
to
,
or
from
the
Corinthians
,
because
their
conuersion
was
his
letter
of
commendation
,
need
wee
(
saith
hee
)
as
some
other
,
Epistles
of
recommendation
,
vnto
you
or
letters
of
recommendation
from
you
,
verse
2.
yee
are
our
Epistle
written
in
our
hearts
,
which
is
vnderstood
and
read
of
all
,
yet
thereby
he
shewes
it
was
the
manner
of
the
Church
,
to
giue
letters
of
recommendation
to
some
in
those
times
:
and
so
it
is
still
lawfull
for
the
Church
,
and
Gouernours
of
it
,
to
giue
and
grant
letters
of
recommendation
to
some
in
these
dayes
,
if
so
be
they
be
carefull
to
certifie
nothing
but
the
truth
,
&
to
commend
none
but
such
as
are
worthy
to
be
commended
,
How
and
to
whom
letters
of
commen●dation
may
be
giuen
.
it
is
a
grosse
abuse
that
hath
crept
into
the
Church
,
that
many
rouers
and
wanderers
,
who
haue
been
spued
out
of
some
place
for
some
enormious
sinne
,
they
come
to
other
places
where
they
are
not
knowen
,
bringing
with
them
,
letters
of
large
commendation
,
they
bring
many
goodly
vertues
written
down
in
their
papers
,
when
notwithstanding
a
man
may
see
many
foule
vices
abounding
in
their
liues
.
It
is
a
foule
abuse
to
grant
letters
of
commendation
to
such
,
The
giuing
of
letters
com●
〈…〉
it
doth
much
hurt
in
the
Church
,
especially
if
the
persons
so
commended
bee
in
the
ministry
,
then
they
〈…〉
giuen
him
for
the
notable
vprightnesse
,
and
iust
dealing
vsed
by
him
.
It
may
bee
will
some
say
,
the
Greeke
word
hath
no
such
signification
.
〈…〉
indeede
▪
but
we
must
know
that
the
〈…〉
name
vnder
heauen
,
whereby
we
must
be
saued
.
And
therefore
now
the
name
(
Iesus
)
may
not
be
giuen
to
any
childe
,
at
his
baptisme
:
and
indeed
,
it
is
a
presumptuous
,
The
Ie●uites
justly
taxed
for
their
bold
presumption
in
taking
to
themselues
the
name
of
Iesuites
.
and
bold
part
,
of
that
pestilent
brood
of
the
Iesuites
,
to
take
to
themselues
,
the
name
and
title
of
Iesuites
:
that
being
a
name
,
and
title
deriued
from
the
name
(
Iesus
)
the
proper
name
of
our
Lord
Christ
,
which
ought
not
so
much
as
by
deriuation
,
to
be
put
vpon
any
creature
whatsoeuer
.
Obect
.
Happilie
they
will
say
,
that
we
take
to
our selues
,
the
name
of
Christians
,
which
is
a
name
deriued
from
Christ
,
and
why
then
may
not
they
take
the
name
(
Iesuite
)
deriued
from
the
name
Iesus
.
We
haue
expresse
warrant
for
the
one
,
in
the
worde
of
God
:
but
not
for
the
other
.
Act.
11.26
.
we
finde
the
name
(
Christian
)
was
giuen
to
the
disciples
at
Antioch
:
not
by
the
deuice
of
man
,
but
by
diuine
oracle
,
as
the
word
there
vsed
signifieth
,
but
wee
finde
no
warrant
for
the
name
,
Iesuite
,
in
the
booke
of
God
,
and
certainely
,
it
is
a
monstrous
boldnesse
and
presumption
,
to
arrogate
and
assume
that
name
,
that
being
deriued
from
the
most
high
and
glorious
name
(
Iesus
)
a
name
aboue
euery
name
,
Phil
.
2.9
.
Names
of
speciall
signification
may
now
be
giuen
to
children
.
But
to
make
some
vse
of
this
to
our selues
:
howsoeuer
we
may
not
now
giue
the
name
IESUS
to
any
childe
at
his
baptisme
,
yet
as
that
name
being
a
name
of
speciall
signification
,
was
giuen
to
some
in
time
of
the
old
Testament
:
so
now
may
wee
giue
names
to
our
children
,
that
signifie
and
put
vs
in
minde
of
good
things
:
we
may
giue
names
to
preserue
the
memory
of
something
,
to
preserue
the
name
and
memory
of
parents
,
or
kindred
:
especially
if
they
haue
been
godly
,
and
religious
:
or
to
reuiue
the
remembrance
of
the
life
and
profession
of
good
men
,
by
renuing
their
names
.
The
vse
we
are
to
make
of
our
armes
giuen
vs
at
our
baptisme
.
And
wee
must
know
that
though
our
names
,
that
haue
been
giuen
vs
at
our
baptisme
,
be
not
of
some
speciall
signification
,
yet
they
should
put
vs
in
minde
of
our
new
birth
:
they
were
giuen
at
the
sacrament
of
regeneration
,
and
new
birth
,
and
whensoeuer
they
are
recited
,
they
should
put
vs
in
minde
of
that
,
and
of
that
vow
and
promise
we
made
to
God
at
our
baptisme
,
when
thy
name
was
imposed
on
thee
,
and
registred
in
the
roll
of
Christians
,
thou
didst
promise
in
the
sight
of
God
,
of
his
Angels
,
and
of
his
people
,
to
forsake
the
deuill
and
all
his
works
:
and
whensoeuer
thy
name
is
repeated
,
thou
shouldst
call
to
minde
that
vow
,
and
endeuour
to
performe
it
:
and
if
thou
doe
not
,
surely
,
thy
very
name
shall
one
day
be
a
witnesse
against
thee
,
and
increase
thy
iudgment
.
Now
further
in
that
this
Iesus
was
surnamed
(
Iustus
)
or
Iust
:
in
that
he
had
gotten
such
an
honorable
title
among
the
Romanes
,
as
to
be
called
Iustus
,
and
thorow
his
notable
vpright
and
iust
dealing
amongst
them
,
it
teacheth
vs
thus
much
.
That
the
Lord
vouchsafeth
titles
of
honour
euen
in
this
world
to
his
children
,
The
Lord
vouchsafes
titles
of
honor
to
his
children
euen
in
this
world
.
such
as
are
true
beleeuers
,
and
by
their
holy
and
righteous
conuersation
,
seeke
glory
and
honour
:
the
Lord
doth
crowne
them
with
honour
,
they
haue
many
times
excellent
epithites
,
and
titles
of
true
honour
giuen
them
,
euen
in
this
world
.
We
may
see
it
,
not
onely
in
this
man
,
but
in
other
examples
also
:
wee
finde
that
Abraham
is
called
(
faithfull
Abraham
)
he
hath
that
honorable
title
vouchsafed
him
by
the
Apostle
,
Galat
:
3.9
.
and
hee
is
knowne
by
it
to
all
nations
.
Thus
Noah
was
called
a
Preacher
of
righteousnesse
,
2.
Pet
:
2.5
.
and
Lot
(
iust
Lot
)
the
same
chapter
and
7.
verse
:
and
thus
the
children
of
God
are
vsually
commended
for
some
excellent
vertue
in
them
:
yea
certainly
,
by
what
gift
,
grace
,
Note
.
or
vertue
soeuer
the
children
of
God
and
true
beleeuers
,
doe
most
of
all
glorifie
God
,
in
the
same
doth
the
Lord
commonly
vouchsafe
them
honour
,
and
cause
them
to
bee
reuerenced
,
and
magnified
,
euen
in
this
world
.
Thus
Ioseph
for
his
wisdome
,
by
which
he
much
glorified
god
,
was
had
in
honour
with
Pharaoh
,
and
the
prophane
Aegyptians
,
Gen.
41.38.39
.
Can
we
finde
such
a
one
as
this
is
,
a
man
in
whom
the
spirit
of
God
is
.
And
Pharaoh
said
vnto
Ioseph
,
Forasmuch
as
God
hath
shewed
thee
all
this
,
there
is
none
so
discreet
and
wise
as
thou
art
.
Thus
Phinehas
for
his
zeale
in
executing
gods
iudgments
;
was
renowmed
from
generation
to
generation
,
Psal
.
106.31
.
And
on
the
contrary
,
wherein
wicked
men
most
of
all
dishonour
God
,
therein
commonly
the
Lord
doth
cause
them
to
be
branded
with
a
note
of
infamie
,
euen
in
this
world
,
as
Ieroboam
hath
often
that
blacke
marke
set
vpon
him
,
Ieroboam
the
sonne
of
Nebat
that
made
Israel
to
sinne
,
it
became
as
a
sirname
to
him
.
And
Iudas
is
often
branded
with
that
foule
blemish
of
treason
,
Iudas
the
traytor
,
or
Iudas
Iscariot
,
that
betrayed
Christ
,
and
the
reason
and
ground
of
this
is
.
First
,
that
speech
of
the
Lord
to
old
Elie
,
1
Sam
:
2.30
.
saith
the
Lord
to
him
,
they
that
honour
me
I
will
honour
,
and
they
that
despise
me
shall
be
lightly
esteemed
.
The
Lord
will
certainly
honour
them
that
honour
him
,
and
he
will
bring
shame
and
disgrace
on
them
that
dishonour
him
.
Againe
,
glory
is
an
inseparable
companion
of
goodnes
:
and
shame
of
sinne
,
and
therefore
he
that
hath
the
one
of
them
,
cannot
be
without
the
other
.
Now
then
dost
thou
thirst
after
titles
of
honour
?
dost
thou
desire
to
haue
honour
and
estimation
euen
in
this
present
world
?
The
right
way
to
get
honour
and
estimation
in
the
world
.
no
doubt
thou
dost
,
for
(
indeed
)
a
good
name
and
good
estimation
in
this
world
,
is
much
to
bee
desired
,
Prou
:
22.1
.
it
is
to
bee
chosen
aboue
great
riches
,
and
aboue
gold
;
why
then
seeke
it
not
in
fleshly
courses
,
but
in
the
loue
of
God
,
and
of
his
word
,
in
the
loue
of
his
truth
,
and
in
approouing
thy selfe
both
to
god
and
man
,
in
well-doing
,
that
is
the
way
to
get
the
title
of
honour
.
It
will
bee
said
that
is
the
onely
way
to
get
scorne
,
and
contempt
in
the
world
,
doe
you
not
see
that
those
who
make
conscience
of
sinne
,
and
haue
care
to
please
god
,
and
to
approoue
their
hearts
and
liues
,
to
god
and
man
,
in
well-doing
,
they
are
counted
as
the
basest
,
and
as
the
offscowring
of
all
things
;
they
are
pointed
at
with
the
finger
,
nick-named
,
and
many
waies
abused
.
It
is
true
(
indeed
,
)
but
wee
must
know
,
that
it
is
not
a
good
name
and
true
honour
,
that
is
giuen
by
all
men
,
or
vpon
all
occasions
,
but
then
one●y
,
when
it
is
giuen
for
iust
cause
,
and
by
such
as
are
of
sound
iudgment
,
and
haue
their
eyes
opened
by
the
spirit
of
god
,
to
see
and
discerne
,
who
are
worthy
to
bee
honoured
.
The
wicked
in
the
Scripture
,
are
called
fooles
:
now
who
will
care
what
a
foole
or
madde
man
saith
of
him
?
but
let
vs
seeke
to
approoue
our selues
to
the
Lord
in
well-doing
,
and
the
Lord
will
crowne
vs
with
honour
and
estimation
amongst
all
good
men
,
and
that
is
(
indeed
)
a
good
name
,
and
true
honour
:
yea
if
thou
in
vprightnesse
of
thine
heart
,
labour
to
approoue
thy selfe
to
God
and
man
,
in
well-doing
,
assuredly
howeuer
in
this
wicked
world
,
thou
bee
little
accounted
of
,
(
if
it
did
not
so
account
of
thee
it
were
not
like
to
it selfe
)
yet
thou
shalt
bee
honoured
in
the
hearts
of
all
Gods
children
:
Note
.
yea
sometimes
thou
shalt
be
honoured
in
the
conscience
of
some
,
whose
tongues
doe
smite
thee
:
and
therefore
if
thou
be
one
that
dost
striue
to
keep
faith
and
good
conscience
,
and
to
approoue
thy selfe
in
well
doing
to
god
and
man
,
bee
stird
vp
and
encouraged
to
doe
it
more
,
vndoubtedly
the
Lord
will
cause
thy
righteousnesse
to
shine
as
the
light
,
Psal
37.6
.
it
shall
bee
as
cleare
as
the
light
,
to
the
eyes
of
all
that
looke
on
thee
,
and
shall
shine
brighter
and
brighter
:
thou
shalt
haue
increase
of
honour
,
●n
this
present
world
,
and
thou
shalt
finde
,
through
Gods
mercy
euerlasting
honour
,
and
an
eternall
waight
of
glory
bestowed
vpon
thee
in
the
life
to
come
.
The
Apostle
hauing
thus
commended
and
set
forth
these
three
,
Aristarcus
,
Marcus
,
and
Iesus
,
by
things
proper
to
them
,
seuerally
:
hee
comes
to
commend
and
set
them
forth
by
things
common
to
all
three
,
ioyntly
together
:
as
first
,
Interpretation
.
That
they
were
of
the
circumcision
,
(
that
is
)
of
the
race
of
the
Iewes
,
naturally
descended
of
the
Iewes
:
for
so
are
the
Iewes
,
many
times
,
expressed
in
the
new
Testament
,
vnder
that
name
or
title
,
Circumcision
.
Rom:
3.30
.
it
is
one
God
who
shall
iustifie
circumcision
of
faith
,
(
that
is
)
the
Iewes
,
as
appeares
vers
:
before
;
so
Titus
1.10
.
There
are
many
(
saith
the
Apostle
)
disobedient
,
and
vaine
talkers
,
and
deceiuers
of
mindes
,
chiefly
●hey
of
the
circumcision
,
(
that
is
)
the
Iewes
.
Now
in
that
the
Apostle
commended
these
three
,
Aristarcus
,
Marcus
,
and
Iesus
,
being
now
conuerted
to
the
faith
,
&
being
now
beleeuing
Christians
,
that
they
were
of
the
linage
and
race
of
the
Iewes
,
wee
are
giuen
to
vnderstand
thus
much
.
That
it
is
so
farre
from
being
any
disparagement
or
disgrace
to
true
beleeuers
,
to
bee
descended
of
the
race
of
the
Iewes
,
as
that
(
indeed
)
it
is
a
matter
of
dignitie
and
honour
to
them
:
true
beleeuing
Iewes
may
truly
challenge
it
as
a
matter
of
honour
to
them
,
that
they
descended
of
such
ancestors
,
True
beleeuing
Iewes
may
challenge
it
as
an
honor
to
them
that
they
are
descended
of
such
ancestors
that
they
are
come
of
them
,
who
were
a
people
,
with
whom
the
Lord
made
a
speciall
couenant
.
For
howsoeuer
the
body
of
that
people
generally
,
fell
away
by
their
vnbeleife
:
yet
that
lets
not
,
but
that
the
remnant
of
them
which
belieue
,
haue
some
kinde
of
priuiledge
aboue
other
people
.
The
Apostle
demaunding
,
Rom:
3.1
.
What
is
then
the
preferment
of
the
Iew
?
or
what
is
the
profit
of
circumcision
?
hee
answers
himselfe
in
the
second
verse
:
much
euery
manner
of
way
,
for
chiefly
because
vnto
them
were
committed
the
Oracles
of
God
:
for
what
(
saith
he
)
though
some
did
not
beleeue
,
shall
their
vnbeliefe
make
the
faith
of
God
without
effect
?
God
forbid
.
The
beleeuing
gentiles
are
become
sonnes
of
God
together
with
the
beleeuing
Iewes
:
yet
so
as
the
Iewes
,
are
(
as
it
were
)
the
first
borne
,
and
the
elder
brother
of
the
two
:
the
gentiles
are
not
true
branches
of
the
Lords
oliue
,
but
such
as
of
wilde
oliue
branches
are
naturalized
:
whereas
the
Iewes
were
naturall
branches
:
and
to
the
Iewes
was
the
gospell
first
preached
by
the
commandement
of
Christ
,
Matth
:
10
6.
and
from
them
it
proceeded
to
the
gentiles
:
and
the
Apostle
reckons
vp
many
priuiledges
of
the
Iewes
,
Ro
:
9.4
.
that
to
them
pertaines
the
adoption
,
and
the
glory
,
and
the
couenants
,
and
the
giuing
of
the
Law
,
and
the
seruice
of
God
,
and
the
promises
.
therefore
(
doubtlesse
)
it
is
a
matter
of
honour
to
true
beleeuing
Iewes
,
that
they
are
descended
of
such
progenitors
:
and
this
must
first
teach
vs.
Not
to
hate
the
Iewes
(
as
many
doe
)
because
they
are
Iewes
,
but
to
hate
their
obstinacie
,
in
reiecting
Christ
,
The
beleeuing
Iewes
are
not
to
bee
hated
,
because
they
are
Iewes
,
but
they
are
the
more
to
bee
loued
euen
in
that
respect
.
and
christian
faith
:
but
if
they
be
true
beleeuers
,
then
to
loue
them
the
more
,
because
they
are
Iewes
:
and
seeing
the
Lord
made
such
a
speciall
couenant
with
that
people
,
and
vouchsafed
them
such
excellent
prerogatiues
,
and
that
they
are
descended
of
the
holy
Patriarkes
according
to
the
flesh
:
in
that
respect
,
we
are
to
loue
them
,
though
they
bee
yet
vncalled
,
and
to
wish
them
well
,
and
to
pray
for
their
calling
,
and
for
their
conuersion
.
Againe
,
it
is
a
matter
of
honour
to
the
true
beleeuing
Iew
,
to
the
Christian
Iew
,
that
hee
is
descended
of
such
progenitors
to
whom
many
excellent
prerogatiues
did
belong
.
We
may
see
then
,
that
descent
from
excellent
and
worthy
ancestors
,
and
from
such
as
haue
many
priuiledges
ioined
with
true
faith
,
is
(
indeed
)
a
matter
of
honour
and
dignitie
;
To
be
descended
of
excellent
and
worthy
ancestors
,
is
an
honour
and
dignitie
,
when
it
is
ioined
with
true
faith
in
Christ
bare
discent
from
such
ancestors
is
no
matter
of
honour
at
all
,
vnlesse
it
be
ioined
with
true
faith
,
but
concurring
,
and
meeting
together
with
true
faith
in
Christ
,
it
is
a
matter
of
great
honour
,
yea
certainely
,
in
whom
there
is
true
faith
in
Christ
,
Note
.
though
the
person
beleeuing
be
not
of
the
Iewes
(
which
is
our
case
)
yet
to
him
(
as
one
saith
well
)
all
the
nobility
of
Christ
his
auncestours
according
to
the
flesh
,
is
communicated
,
to
one
that
beleeues
in
Christ
,
be
hee
Iew
,
or
Gentile
,
euen
the
Fathers
and
ancestors
of
Christ
,
according
to
the
flesh
,
are
made
his
ancestors
,
and
he
is
honourable
in
them
.
Abraham
is
his
father
,
as
the
Apostle
saith
plainely
,
Gal.
3.7
.
They
which
are
of
faith
,
the
same
are
the
children
of
Abraham
,
but
one
that
beleeues
not
in
Christ
,
though
hee
bee
a
Iew
by
naturall
birth
,
yet
he
is
not
to
be
esteemed
as
a
true
childe
of
Abraham
,
as
the
Apostle
likewise
saith
,
Rom.
9.6
.
All
are
not
Israell
,
which
are
of
Israell
;
and
it
is
no
matter
of
honour
to
such
an
one
to
be
descended
of
the
Iewes
according
to
the
flesh
,
and
so
in
like
case
,
admit
it
to
bee
true
that
our
aduersaries
,
the
Papists
say
,
that
their
Pope
,
and
their
Bishops
are
successors
of
Peter
,
and
of
the
Apostles
,
yet
that
personall
sucession
is
nothing
worth
,
Personall
succession
is
nothing
worth
without
the
truth
of
faith
.
that
is
no
matter
of
honour
,
except
they
can
shew
some
good
euidence
that
they
likewise
succeed
them
in
the
true
faith
of
Christ
,
which
they
are
neuer
able
to
doe
;
indeed
,
personall
succession
is
of
some
worth
,
and
to
be
esteemed
of
,
and
we
reuerently
esteeme
of
it
,
if
so
bee
true
faith
in
Christ
concurre
and
meete
with
it
,
but
to
vse
the
bare
plea
of
antiquity
,
and
of
personall
succession
,
without
the
truth
of
faith
,
is
but
a
vaine
bragge
,
and
an
emptie
title
without
honour
.
Interpretation
.
Come
we
to
the
second
thing
common
to
these
three
men
,
Aristarcus
,
Marcus
,
and
Iesus
,
whereby
the
Apostle
commends
them
to
the
Colossians
that
these
onely
were
his
worke-fellowes
vnto
the
kingdome
of
God
;
that
word
of
restraint
(
onely
)
is
to
be
vnderstood
with
limitation
to
the
Iewes
,
as
if
the
Apostle
had
said
these
onely
of
the
Iewes
,
or
these
onely
among
them
of
the
circumcision
,
are
my
workefellowes
(
that
is
)
ioine
not
onely
their
hearts
,
but
their
hands
,
euen
all
their
force
and
abilities
,
with
mee
to
the
furtherance
of
Gods
kingdome
,
and
doe
(
indeed
)
with
me
,
further
,
and
helpe
forward
the
kingdome
of
God
,
the
Apostle
speakes
in
the
time
present
they
are
my
worke-fellowes
,
(
vnto
the
kingdome
of
God
)
The
Kingdome
of
God
in
Scripture
,
hath
many
acceptions
,
I
forbeare
to
speake
of
them
,
heere
it
signifies
the
Gospell
,
or
the
whole
word
of
God
,
the
doctrine
of
the
Prophets
,
and
Apostles
,
and
especially
,
the
doctrine
of
the
Gospell
.
And
that
it
may
thus
be
expounded
,
we
haue
warrant
for
it
,
Act.
28.23
,
Where
it
is
said
,
that
Paul
expounded
to
them
that
came
vnto
him
,
and
testified
the
kingdome
of
God
;
then
presently
is
added
,
by
way
of
exposition
,
and
preached
vnto
them
concerning
Iesus
,
taught
them
the
doctrine
of
the
Gospell
.
And
againe
,
verse
31.
Preaching
the
kingdome
of
God
,
and
then
followes
,
and
teaching
those
things
which
concerne
the
Lord
Iesus
Christ
.
Whence
it
is
cleare
,
that
the
Kingdome
of
God
is
sometimes
put
for
doctrine
of
the
Gospell
,
for
(
indeede
)
the
doctrine
of
the
Gospell
is
the
Scepter
of
Gods
kingdome
,
Mar.
1.14
.
Isai
.
1.4.53.1
.
and
the
speciall
meanes
whereby
hee
raigneth
among
vs
,
in
which
respect
the
Gospell
is
called
the
Gospell
of
the
kingdome
,
and
the
rod
of
his
mouth
,
and
the
breath
of
his
lips
to
slay
the
wicked
,
and
the
arme
of
the
Lord
.
Thus
then
we
are
to
conceiue
these
words
,
(
these
onelie
are
my
worke-fellowes
vnto
the
kingdome
of
God
▪
)
as
if
the
Apostle
had
said
.
These
onely
among
the
Iewes
,
ioine
their
hearts
and
hands
,
euen
all
their
force
,
and
abilities
with
me
,
to
the
furtherance
of
the
Gospell
,
and
doe
(
indeed
)
with
me
further
,
helpe
forward
,
and
promote
the
doctrine
of
the
Gospell
.
Now
,
first
in
that
the
Apostle
thus
commended
these
three
men
,
Aristarcus
,
Marke
,
and
Iesus
,
that
they
were
his
worke-fellowes
to
the
kingdome
of
God
,
in
that
hee
gaue
them
this
commendation
,
that
they
ioined
hearts
and
hands
together
with
him
,
in
furthering
and
aduancing
the
kingdome
of
God
,
in
helping
forward
,
and
promoting
the
doctrine
of
the
Gospell
.
We
may
easily
gather
thus
much
in
generall
.
That
it
is
an
excellent
and
commendable
thing
,
when
men
ioine
together
in
the
worke
of
the
Lord
,
when
men
ioine
their
hearts
,
and
hands
,
euen
all
their
force
,
and
abilities
together
,
in
aduancing
the
kingdome
of
God
,
It
is
an
excellent
thing
when
men
ioine
their
hearts
and
hands
together
in
aduancing
the
kingdome
of
God
in
helping
forward
,
and
promoting
the
doctrine
of
the
Gospell
,
it
is
a
matter
most
excellent
and
commendable
.
For
why
?
We
know
that
a
combination
,
and
association
,
and
ioining
together
of
men
,
in
any
good
worke
,
is
an
excellent
thing
,
deseruing
commendation
,
and
the
better
the
work
is
the
greater
commendation
is
it
for
men
to
ioine
their
hearts
and
hands
together
in
the
furthering
of
it
.
Now
the
aduancing
of
Gods
kingdome
,
and
promoting
the
doctrine
of
the
Gospell
,
is
a
most
excellent
worke
,
for
that
beeing
aduanced
,
God
is
most
glorified
,
and
his
name
euery
way
most
of
all
sanctified
;
therefore
it
must
needes
be
a
most
excellent
thing
,
when
men
ioine
together
in
helping
forward
,
and
furthering
the
doctrine
of
the
Gospell
;
and
specially
when
master-workemen
,
ministers
of
the
Gospell
,
ioine
hearts
and
hands
in
that
businesse
:
when
they
(
as
the
Apostle
saith
)
Gal.
2.9
.
)
Giue
the
right
hand
of
fellowship
one
to
another
,
and
ioine
together
as
one
man
in
aduancing
Gods
kingdome
,
when
they
ioine
their
studies
,
their
labours
,
their
learning
,
their
vtterance
,
their
teaching
,
their
writing
,
and
all
their
abilities
to
the
furtherance
of
the
Gospell
.
That
is
an
excellent
thing
indeed
,
and
that
is
a
speciall
thing
that
we
are
to
pray
for
,
Wee
are
to
pray
that
the
ministers
of
the
Gospell
may
ioine
together
as
one
man
in
aduancing
Gods
kingdome
.
yea
that
is
a
speciall
thing
we
doe
pray
for
,
if
we
pray
aright
when
wee
vse
that
petition
,
Let
thy
kingdome
come
.
We
are
to
pray
to
the
Lord
that
the
differences
amongst
the
Ministers
of
the
Gospell
may
bee
compounded
,
and
that
they
may
ioine
hearts
and
hands
and
all
their
forces
together
,
for
the
aduancement
of
Gods
kingdome
,
and
for
the
beating
down
of
the
kingdome
of
sinne
,
Satan
,
and
Antichrist
,
that
they
may
ioine
together
as
one
man
against
the
enemie
of
our
saluation
,
and
against
all
the
aduersaries
of
our
comfort
.
Againe
,
is
it
an
excellent
thing
when
men
ioine
hearts
and
hands
together
,
for
the
aduancement
of
Gods
kingdome
,
and
furtherance
of
the
Gospell
?
Surely
then
,
wee
must
needes
conceiue
on
the
contrarie
,
that
it
is
a
vile
and
discommendable
thing
for
men
,
to
ioine
hearts
and
hands
together
,
to
hinder
the
doctrine
of
the
Gospell
,
A
vile
and
discommendable
thing
it
is
,
when
men
ioine
hands
and
hearts
together
to
hinder
the
doctrine
of
the
Gospell
.
that
is
a
fearefull
high
degree
of
sinne
,
that
is
to
be
work-fellowes
,
not
to
the
kingdome
of
God
,
but
to
the
Kingdome
of
the
Deuill
:
Dost
thou
ioine
hands
with
othets
,
to
hinder
the
doctrine
of
the
Gospell
?
Dost
thou
together
with
others
oppose
the
spreading
of
the
Gospell
,
and
course
of
good
things
?
A
thing
too
common
in
the
world
,
if
the
grace
of
the
Gospel
do
but
peere
out
,
&
begin
to
appeare
in
any
,
presently
men
band
themselues
against
it
,
they
discountenance
it
,
and
they
ioine
all
their
force
and
strength
against
it
?
dost
thou
,
I
say
,
ioine
hand
with
such
persons
?
Surely
then
,
thou
makest
thy selfe
guilty
of
a
fearefull
and
high
degree
of
sinne
,
and
thou
prouokest
the
Lord
to
heauie
wrath
against
thee
:
consider
that
place
1
Thess.
2.16
.
The
Apostle
there
saieth
that
the
Iewes
in
hindering
the
course
and
spreading
of
the
Gospell
to
the
Gentiles
,
fild
vp
the
measure
of
their
sinne
,
and
it
was
a
token
that
the
wrath
of
God
was
come
on
them
to
the
vtmost
;
wouldest
not
thou
then
fill
vp
the
measure
of
thy
sinne
,
and
make
it
euen
ripe
and
ready
for
iudgement
?
Wouldest
thou
not
seale
it
vp
to
the
terrour
of
thine
owne
soule
,
that
Gods
wrath
is
already
ceased
vpon
thee
,
and
that
the
Lord
already
sits
in
iudgement
on
thee
?
then
be
not
thou
a
worke-fellow
with
those
that
openly
hinder
the
course
of
the
Gospell
,
and
doe
not
thou
ioine
hands
with
them
that
oppose
the
grace
of
the
Gospell
,
and
good
things
,
take
thou
heede
of
so
foule
a
sinne
.
Now
more
specially
in
the
next
place
we
are
to
mark
,
that
the
Apostle
calles
not
these
men
his
fellow-wellwishers
,
or
such
as
had
onely
as
good
a
will
to
the
furtherance
of
the
Gospell
,
as
himselfe
,
but
hee
calles
them
his
fellow-workers
,
he
saith
,
they
were
such
as
did
some
thing
together
with
him
,
to
the
aduancement
of
Gods
kingdome
,
and
to
the
furtherance
of
the
Gospell
.
Hence
we
may
gather
this
conclusion
.
That
it
is
not
enough
for
vs
to
wish
well
together
with
others
,
to
the
kingdome
of
God
,
but
wee
must
doe
some
thing
together
with
them
that
labour
that
way
,
It
is
not
inough
for
vs
to
wish
as
wel
as
o●hers
to
the
●urtherance
of
the
G●spell
,
but
we
must
doe
some
thing
together
with
them
that
labour
that
way
.
wee
must
put
our
helping
hands
to
that
worke
,
we
must
ioine
hands
with
them
th●
tendeuour
and
labour
to
aduance
the
kingdome
of
God
,
yea
though
we
be
but
priuate
persons
,
yet
must
we
doe
something
together
with
the
Minister
,
that
may
serue
to
helpe
forward
the
kingdome
of
God
,
and
may
further
the
Gospell
.
This
we
finde
that
Aquila
and
Priscilla
beeing
tent-makers
,
and
one
of
them
a
woman
,
yet
were
they
the
Apostles
fe●low-workers
,
so
hee
calles
them
,
Rom
,
16.3
.
The
originall
word
is
the
same
that
is
heere
vsed
,
they
laboured
together
with
the
Apostle
:
so
againe
,
verse
9.
of
that
Chapter
,
he
calles
Vrbanus
his
fellow-helper
in
Christ
,
and
thus
Marcus
,
Aristarcus
,
Demas
,
and
Luke
,
his
fellow-helpers
,
Philem
:
Epist.
vers
.
24.
To
make
vse
of
this
;
A
man
may
heare
sometimes
many
amongst
vs
,
Such
as
onely
wish
well
to
the
doctrine
of
the
Gospel
●nd
yet
helpe
●t
not
forward
any
thing
at
all
,
are
reproued
.
wishing
that
things
were
well
,
and
saying
,
oh
that
men
would
yeeld
to
the
Doctrine
of
the
Gospell
,
and
to
the
things
they
are
taught
in
the
publike
ministrie
of
the
word
,
then
it
were
an
happy
thing
,
then
all
would
bee
well
,
but
alas
,
few
there
bee
that
helpe
forward
any
thing
at
all
that
way
,
few
there
bee
that
ioine
hands
with
the
Minister
,
to
helpe
forward
the
kingdome
of
God
.
And
it
may
be
,
some
thinke
it
is
a
matter
not
belonging
to
them
,
to
helpe
forward
the
Doctrine
of
the
Gospell
,
but
that
it
pertaines
onely
to
the
Minister
:
indeed
principally
it
belong
to
him
,
but
thou
must
know
,
it
belongs
to
thee
also
,
being
a
priuate
person
in
thy
place
and
calling
,
thou
must
within
the
compasse
of
thy
calling
,
It
belongs
to
priuate
persons
within
compasse
of
their
callings
to
helpe
forward
the
doctrine
of
the
Gospel
.
bee
a
fellow-worker
with
the
Minister
to
the
aduancement
of
Gods
kingdome
,
and
promoting
of
the
Doctrine
of
the
Gospell
.
Alas
,
how
shall
I
that
am
a
poore
man
be
a
fellow-worker
with
the
Minister
,
and
helpe
forward
,
and
promote
the
doctrine
of
the
Gospell
?
Thou
maiest
be
so
many
waies
,
by
instruction
,
by
counsell
,
by
admonition
,
by
consolation
,
by
good
example
,
In
two
things
especially
,
may
pr●uate
per●ons
helpe
forward
the
doctrine
of
the
Gospel
.
and
the
like
;
but
especially
by
these
two
things
.
1
First
,
by
remembring
the
doctrine
deliuered
by
the
Minister
,
and
conferring
vpon
that
,
and
euen
whetting
that
vpon
thy
children
,
seruants
,
friends
,
or
neighbours
,
as
the
Lord
commanded
his
people
,
Deut.
6.7
.
And
thou
shalt
{αβγδ}
*
rehearse
(
the
word
signifies
to
sharpen
)
them
continually
vnto
thy
children
,
and
thou
shalt
talke
of
them
when
thou
tarriest
in
thine
house
,
and
as
thou
walkest
by
the
way
,
and
when
thou
liest
downe
,
and
when
thou
risest
vp
.
2
Secondly
,
by
earnest
and
hearty
praier
to
God
for
a
free
passage
of
the
Gospell
,
2.
Thess.
3.1
.
Pray
(
saith
the
Apostle
)
that
the
word
of
the
Lord
may
haue
free
passage
,
and
be
glorified
euen
as
it
is
with
you
.
These
two
waies
,
thou
art
especially
to
ioine
hands
with
the
Minister
,
and
become
a
fellow
worker
with
him
,
in
the
aduancement
of
Gods
kingdome
,
and
to
further
the
aduancement
of
the
Gospell
.
Two
motiues
to
stir
vp
priuate
persons
to
helpe
forward
the
doctrine
of
the
Gospell
.
And
to
stirre
thee
vp
to
this
duty
,
consider
onely
these
two
things
.
1
First
,
where
there
is
conscience
of
this
dutie
,
experience
shewe
i
,
there
is
much
profit
by
the
publike
ministrie
of
the
word
,
and
where
this
is
neglected
,
there
is
little
or
no
good
done
by
the
most
faithfull
,
and
powerfull
ministry
of
the
word
,
the
Minister
may
spend
his
heart
out
of
his
body
,
and
doe
little
good
,
if
he
haue
no
worke-fellowes
to
helpe
forward
the
doctrine
of
the
Gospell
.
2
Againe
,
consider
that
thou
praiest
to
the
Lord
that
his
kingdome
may
be
aduanced
;
thou
saiest
,
Let
thy
kingdome
come
,
and
yet
hast
thou
no
care
to
helpe
forward
Gods
kingdome
?
What
is
this
but
to
mocke
God
,
who
cannot
bee
mocked
,
and
to
deceiue
thine
owne
soule
?
Thou
doest
by
that
praier
of
thine
(
thou
not
caring
to
helpe
forward
Gods
kingdome
)
prouoke
the
Lord
to
wrath
against
thee
,
and
of
thine
owne
lippes
hee
will
one
day
iudge
thee
If
thou
then
desire
that
the
ministry
and
preaching
of
the
word
of
God
should
bee
much
profitable
to
thy
children
,
thy
seruants
,
and
others
;
yea
,
if
thou
wouldest
not
prouoke
the
Lord
to
punish
thee
,
as
a
mocker
of
his
maiesty
,
and
of
thine
owne
mouth
to
iudge
and
condemne
thee
.
Then
be
thou
stird
vp
to
carrie
in
thee
a
conscience
of
this
dutie
,
bee
thou
a
fellow-worker
with
the
Minister
to
the
kingdome
of
GOD
;
ioine
handes
with
him
,
to
helpe
forward
the
doctrine
of
the
Gospell
,
by
counsell
,
by
admonition
,
by
consolation
,
by
good
example
,
and
the
like
,
but
especially
,
by
whetting
the
doctrine
deliuered
by
him
in
the
publike
ministrie
of
the
word
,
vp
-
thy
children
,
thy
seruants
,
and
others
,
and
by
earnest
and
hearty
praier
for
a
blessing
vpon
the
preaching
of
the
Gospell
,
and
thou
shalt
finde
much
comfort
in
so
doing
.
Further
obserue
we
(
in
a
word
)
the
Apostle
saith
,
these
onely
among
the
Iewes
,
were
his
worke-fellowes
to
the
kingdome
of
God
.
Peter
was
either
not
at
Rome
when
this
Epistle
was
writen
,
or
else
he
was
much
too
blame
.
Where
then
was
Peter
,
it
is
like
he
was
not
at
Rome
when
the
Apostle
writ
this
Epistle
,
whether
hee
was
there
at
all
,
or
no
,
I
will
not
dispute
,
but
it
cannot
bee
that
hee
sate
there
as
Bishop
25.
yeeres
,
as
the
Papists
hold
,
as
an
Article
of
cheir
Creed
,
either
he
was
not
at
Rome
when
this
Epistle
was
written
,
or
else
hee
carried
himselfe
little
better
,
then
when
he
denied
his
Master
.
One
thing
yet
remaines
to
be
considered
of
vs
,
namely
,
the
forme
,
and
manner
of
speach
heere
vsed
by
the
Apostle
,
(
The
kingdome
of
God
)
hee
puts
downe
the
kingdome
of
God
,
for
the
doctrine
of
the
word
and
Gospell
.
The
point
hence
offered
is
this
.
That
the
doctrine
of
the
word
,
and
especially
the
doctrine
of
the
Gospell
,
is
the
kingdome
of
God
,
the
doctrine
of
the
word
and
Gospell
,
is
that
whereby
God
doth
in
speciall
manner
rule
and
raigne
amongst
vs
,
and
ouer
vs
,
(
I
say
in
speciall
manner
)
The
doctrine
of
the
word
and
Gospell
is
that
whereby
God
doth
rule
&
raigne
amongst
vs
,
and
ouer
vs
,
in
speciall
manner
.
for
by
his
vniuersall
gouernment
and
prouidence
,
hee
rules
ouer
all
things
,
both
in
heauen
and
earth
,
yea
ouer
the
Diuels
and
damned
in
hell
,
as
the
Psalmist
saith
,
Psal
.
29.10
.
the
Lord
remaines
a
king
for
euer
,
but
in
speciall
manner
doth
the
Lord
rule
and
raigne
,
by
the
doctrine
of
his
word
and
Gospell
,
by
that
doth
he
exercise
his
kingly
power
and
authority
ouer
his
Church
and
children
.
And
hence
is
the
doctrine
of
the
Gospell
called
the
power
of
God
,
1.
Cor
.
1.18
.
and
verse
24.
the
power
of
God
,
and
the
wisedome
of
God
,
yea
,
hence
it
was
that
our
Sauiour
sayd
,
Iohn
5.25
.
that
the
houre
should
come
,
and
then
was
,
that
the
dead
should
heare
the
voice
of
the
son
of
God
,
and
should
liue
.
The
Lord
doth
rule
and
worke
so
powerfully
by
the
doctrine
of
his
word
and
gospell
,
as
that
thereby
he
quickeneth
,
and
giueth
life
to
the
dead
,
euen
to
such
as
are
dead
in
their
sinnes
,
and
makes
them
liue
a
new
spirituall
life
,
and
yeeld
obedience
and
subiection
to
him
,
and
therfore
by
that
doth
he
rule
and
raigne
amongst
vs
,
and
ouer
vs
,
in
speciall
manner
,
and
the
reason
of
this
is
this
.
The
word
and
gospell
,
is
one
of
the
lawes
of
Gods
kingdome
of
grace
,
and
hence
is
the
word
,
the
doctrine
of
the
gospell
,
called
the
word
of
the
kingdome
,
Mat
.
13.19
.
and
the
law
of
faith
,
Rom.
3.27
.
where
is
then
the
reioycing
(
sayth
the
Apostle
)
it
is
excluded
,
by
what
law
?
of
works
?
nay
,
but
by
the
law
of
faith
,
by
the
doctrin
of
the
gospell
.
Now
as
an
earthly
King
doth
rule
and
raigne
ouer
his
subiects
,
and
keepes
them
in
awe
and
order
,
in
speciall
manner
by
the
lawes
of
his
Kingdome
,
so
doth
the
Lord
by
his
word
and
Gospell
,
and
of
the
Lawes
of
his
Kingdome
of
grace
,
and
therefore
by
that
doth
he
in
speciall
manner
rule
and
raigne
amongst
vs
,
and
exercise
his
kingly
power
ouer
his
Church
and
children
,
hence
then
it
must
needes
follow
,
that
the
more
or
lesse
the
doctrine
of
the
word
and
Gospell
,
preuaileth
with
vs
,
the
more
or
lesse
the
Lord
raigneth
amongst
vs
,
and
ouer
vs
,
by
the
doctrine
of
his
word
and
Gospell
,
the
more
or
lesse
are
wee
subiect
to
the
speciall
gouernment
of
the
Lord
,
Triall
of
our selues
,
whether
we
bee
vnder
the
speciall
gouernment
of
the
Lord
or
no
.
if
the
doctrine
of
the
word
and
Gospell
be
powerfull
and
effectuall
amongst
vs
,
then
doth
the
Lord
rule
and
raigne
amongst
vs
,
in
speciall
manner
,
as
our
King
and
Gouernour
,
if
that
be
powerlesse
and
fruitlesse
,
and
if
that
haue
no
power
nor
fruit
amongst
vs
,
surely
then
the
Lord
raignes
not
amongst
vs
in
speciall
manner
,
the
Lord
is
then
in
no
other
sort
our
King
and
Gouernour
,
but
as
he
is
King
ouer
the
reprobates
,
yea
,
ouer
the
Diuels
,
and
damned
in
hell
,
euen
by
his
generall
prouidence
,
yea
,
let
euery
one
in
particular
examine
himselfe
touching
this
poynt
,
doth
the
Lord
rule
and
raigne
ouer
thee
,
and
in
thee
by
the
doctrin
of
his
word
and
Gospell
?
then
is
he
thy
King
and
Gouernour
,
in
speciall
manner
,
if
he
doe
not
so
raigne
and
rule
ouer
thee
,
and
in
thee
,
certainely
thou
art
not
vnder
his
speciall
regiment
and
gouernment
,
and
thou
must
know
it
is
not
enough
for
thee
,
onely
to
haue
vnderstanding
of
the
letter
of
the
word
and
gospell
,
but
thou
must
know
and
feele
the
power
of
it
.
The
doctrine
of
the
word
and
gospell
is
the
kingdome
of
God
,
it
is
in
it selfe
the
arme
of
the
Lord
,
and
his
ruling
power
,
and
it
must
be
so
to
thee
,
else
thou
art
not
vnder
his
speciall
gouernment
,
thou
must
feele
the
doctrine
of
the
word
and
gospell
,
teaching
thee
to
humble
thy selfe
in
due
consideration
of
thy
miserable
state
wherein
thou
art
by
nature
,
and
to
denie
thy selfe
in
a
true
acknowledgment
of
thine
owne
corruption
,
and
to
lay
fast
hold
vpon
Christ
,
who
is
the
light
of
thy
saluation
,
yea
,
thou
must
finde
the
doctrine
of
the
gospell
,
teaching
thee
(
as
the
Apostle
saith
)
Tit.
2.12
.
to
deny
vngodlinesse
,
and
worldly
lusts
,
to
liue
soberly
,
and
righteously
and
godly
,
in
this
present
world
,
yea
,
the
power
of
the
gospell
must
be
seene
in
thy
attire
,
that
thou
goest
comely
,
not
vainely
and
garishly
;
in
thy
speech
,
that
it
be
gracious
,
not
idle
,
wanton
or
blasphemous
,
in
thy
whole
carriage
,
and
in
all
the
actions
of
thy
life
.
If
the
doctrine
of
the
word
and
gospell
be
not
thus
powerfull
ouer
thee
,
and
in
thee
,
assuredly
,
the
Lord
is
not
thy
King
,
and
gouernor
in
speciall
manner
,
thinke
on
it
and
hereby
examine
thy selfe
,
and
if
thou
finde
that
thou
art
not
vnder
the
speciall
gouernment
of
the
Lord
,
thy
case
is
fearefull
,
hasten
out
of
it
,
as
soon
as
possibly
thou
canst
,
thou
art
in
a
miserable
state
,
and
condition
,
thy
case
is
worse
then
the
case
of
other
creatures
in
the
world
,
that
are
subiect
to
the
generall
gouernment
and
prouidence
of
God
,
for
thou
art
subiect
to
the
power
of
the
Deuill
,
thou
art
his
slaue
,
and
the
Deuill
holdeth
vp
his
scepter
in
thee
he
is
thy
Lord
,
and
King
,
therefore
Paul
said
Act.
26.18
.
that
he
was
sent
to
the
Gentiles
to
turne
them
by
the
preaching
of
the
Gospell
,
from
the
power
of
Satan
to
God
,
ignorant
people
and
prophane
persons
cannot
abide
to
heare
of
this
,
that
the
Deuill
should
rule
in
them
,
and
that
he
should
be
their
Lord
and
King
,
they
spit
at
the
meaning
of
the
Deuill
,
and
they
say
fie
on
him
,
and
they
defie
the
Deuill
with
all
their
heart
,
but
alas
,
so
long
as
they
liue
in
their
ignorance
,
and
prophanenesse
,
they
are
vnder
his
power
,
so
long
as
thou
liuest
in
thy
pride
,
thy
couetousnesse
,
thy
vsury
,
thy
maliciousnesse
,
thy
drunkennesse
,
thy
whoredome
,
thy
swearing
,
or
any
other
pleasing
sinne
,
thou
art
from
vnder
the
speciall
gouernment
of
the
Lord
,
and
the
Deuill
is
thy
Lord
,
and
King
,
for
there
be
but
two
regiments
and
kingdomes
in
this
world
,
the
kingdome
of
Christ
and
the
kingdome
of
Sathan
,
and
if
thou
be
not
in
the
kingdome
of
Christ
,
thou
art
in
Sathans
kingdome
.
Againe
consider
that
condemnation
,
and
euerlasting
perdition
,
is
the
portion
of
all
that
haue
not
Christ
for
their
head
.
Note
.
Now
Christ
is
head
to
none
,
but
such
as
haue
their
life
from
him
,
and
none
haue
life
from
Christ
,
but
they
that
are
ruled
and
gouerned
by
him
,
and
he
rules
none
but
by
the
power
of
his
word
:
and
therefore
if
thou
be
not
ruled
and
ordered
by
the
doctrine
of
the
worde
and
Gospell
,
thou
art
in
a
fearefull
condition
,
thou
hast
Satan
ruleing
ouer
thee
,
as
thy
Lord
,
and
King
,
and
thou
art
lyable
to
euerlasting
perdition
.
Consider
this
,
thou
that
art
an
ignorant
person
,
thou
that
art
a
proud
person
,
a
drunkard
&c.
And
findinge
thy selfe
in
this
miserable
thraldome
,
hasten
out
of
it
by
all
possible
meanes
,
neuer
rest
till
thou
find
,
that
thou
art
made
subject
,
to
the
doctrine
of
the
word
,
and
Gospell
,
and
that
it
is
powerfull
in
thee
:
causing
thee
to
lay
aside
thy
former
sinne
,
and
turning
thee
to
all
holy
obedience
,
then
thou
maiest
be
sure
that
thou
art
vnder
Gods
speciall
rule
,
and
gouernment
.
Againe
,
is
it
so
that
the
Lord
doth
in
speciall
manner
rule
,
and
raigne
ouer
his
Church
,
and
children
by
the
doctrine
of
his
word
and
Gospell
.
Heere
is
then
matter
of
great
comfort
for
all
that
cheerefully
subject
themselues
to
the
doctrine
of
the
word
,
and
Gospell
:
Comfort
for
all
that
cheerfully
subiect
themselues
to
the
doctrine
of
the
word
and
Gospell
.
they
are
vnder
the
speciall
rule
and
gouernment
of
the
Lord
;
the
Lord
is
their
King
,
and
gouernour
in
speciall
manner
,
and
to
them
as
to
the
true
and
loyall
subjects
of
his
kingdome
,
are
all
the
benifits
of
his
kingdome
belonging
,
and
communicated
,
euen
the
spirituall
,
and
eternall
benifites
of
Christ
,
as
faith
,
true
conuersion
,
remission
of
sinnes
,
righteousnesse
,
the
gifts
of
Gods
spirite
,
and
continuance
of
the
same
,
glorification
,
and
life
eternall
,
and
they
are
made
partakers
of
that
glorie
,
to
bee
kinges
,
and
priestes
,
vnto
God
,
Reuel
.
16.
Which
is
an
excellent
comfort
,
and
to
bee
thought
on
,
by
all
that
truely
submit
themselues
to
the
doctrine
of
the
word
and
gospell
.
And
thus
wee
haue
handled
the
second
thing
,
wherby
the
Apostle
commended
thse
three
men
,
Aristarcus
,
Marcus
,
and
Iesus
,
common
to
them
all
,
that
they
onely
were
his
worke-lellowes
vnto
the
kingdome
of
God
.
Come
we
to
the
third
,
and
last
thing
,
whereby
hee
sets
out
their
commendation
joyntlie
together
,
in
the
last
wordes
of
this
verse
:
that
they
were
to
his
comfort
,
and
consolation
,
(
which
haue
beene
vnto
my
consolation
)
and
this
in
part
is
an
effect
of
the
former
,
namely
,
of
their
ioyning
hands
with
him
,
to
the
aduancement
of
the
Kingdome
of
God
,
and
to
helpe
forward
the
doctrine
of
the
Gospell
,
therein
they
were
to
the
Apostles
consolation
,
Interpretation
.
the
word
heere
rendred
consolation
,
signifies
also
councell
and
encouragement
,
and
so
the
meaning
is
briefely
this
.
Which
haue
beene
to
my
comfort
,
to
my
councell
,
and
to
my
encouragement
.
Now
for
matter
of
doctrine
hence
offered
,
first
in
that
the
Apostle
saith
these
three
men
Aristarchus
,
Marcus
,
and
Iesus
,
helping
forward
the
kingdome
of
God
and
furthering
the
doctrine
of
the
gospell
together
with
himselfe
,
were
to
his
consolation
,
and
did
thereby
much
comfort
him
,
we
are
giuen
to
vnderstand
thus
much
.
That
the
aduancers
of
the
kingdome
of
God
,
and
such
as
with
others
further
,
and
help
forward
the
doctrine
of
the
gospell
,
they
are
a
consolation
to
the
godly
,
and
especial●y
to
the
ministers
of
the
gospell
.
It
is
a
great
comfort
to
the
ministers
of
the
Gospell
,
when
they
see
others
ioyne
hands
with
them
to
the
aduancement
of
gods
kingdome
,
It
is
a
great
comfort
to
the
ministers
of
the
Gospell
when
they
see
others
ioyne
hands
with
them
to
the
aduancement
of
Gods
kingdome
.
and
to
the
furthering
of
the
gospell
.
For
why
?
If
their
hearts
be
rightly
affected
,
and
set
as
they
ought
to
be
for
the
aduancement
of
Gods
glory
,
if
the
first
and
chiefe
thing
they
aime
at
,
and
seeke
after
,
be
the
kingdome
of
God
,
and
his
righteousnesse
,
as
it
ought
to
be
Math
.
6.33
.
it
must
needes
be
that
such
as
together
with
themselues
,
doe
further
,
and
aduance
the
same
,
are
a
great
consolation
to
them
,
and
minister
sweete
comfort
to
their
hearts
.
Wouldest
thou
then
be
a
comfort
to
the
minister
of
the
gospell
,
dost
thou
desire
to
cheere
vp
his
heart
,
and
to
hearten
and
encourage
him
?
Oh
then
ioyne
handes
with
him
in
aduancing
the
kingdome
of
God
,
The
right
way
to
cheere
vp
the
heart
of
a
faithfull
minister
is
to
ioine
hands
with
him
in
aduancing
Gods
kingdome
.
and
in
helping
forward
the
doctrine
of
the
gospell
,
it
may
be
thou
bearest
true
loue
to
a
faithfull
minister
of
the
gospell
,
and
thou
wouldst
be
glad
to
doe
him
any
good
thou
art
able
,
here
is
the
way
to
do
the
best
good
,
and
to
yeeld
him
the
greatest
comfort
,
ioyne
thy
hands
with
him
in
aduancing
the
kingdome
of
God
,
and
in
furthering
the
doctrine
of
the
gospell
,
and
that
will
be
an
excellent
cordiall
,
to
the
comfort
of
his
heart
,
thou
canst
not
minister
matter
of
greater
ioy
,
and
consolation
to
him
,
by
any
thing
,
then
by
so
doing
.
Now
further
in
that
the
Apostle
saith
these
three
men
,
Aristarchus
,
Marcus
,
and
Iesus
,
had
beene
to
his
consolation
and
encouragement
,
and
been
in
steede
of
councellors
to
him
in
some
things
,
hee
being
an
Apostle
,
and
a
man
of
excellent
gifts
,
and
graces
,
and
they
no
doubt
far
inferiour
to
him
in
gifts
,
and
graces
,
it
teacheth
vs.
That
euen
men
of
great
gifts
and
graces
haue
neede
sometimes
of
encouragement
,
of
councell
and
comfort
from
such
as
be
of
meaner
gifts
and
graces
then
themselues
.
Men
of
great
gifts
&
graces
neede
sometimes
encouragement
counsell
,
and
comfort
from
men
of
meaner
gifts
and
graces
then
themselues
.
And
hence
it
was
that
our
Apostle
said
,
hee
longed
to
see
the
Romanes
,
Rom.
1.12
.
that
he
might
be
comforted
together
with
them
,
through
their
mutuall
faith
,
both
his
and
theirs
,
and
(
indeed
)
the
reason
of
this
is
plaine
,
namely
this
.
The
Lord
doth
not
giue
all
gifts
to
any
one
man
,
nor
the
like
measure
of
the
same
gift
to
euery
man
,
but
to
some
one
gift
,
and
to
some
another
,
to
some
a
greater
,
to
some
a
lesse
measure
of
the
same
gift
,
yea
the
Lord
doth
sometimes
so
dispose
his
gifts
,
as
that
a
man
of
meaner
place
and
fewer
gifts
,
hath
some
singular
and
speciall
gift
,
wherby
he
may
help
,
and
do
good
to
others
,
of
higher
place
,
and
of
greater
gifts
.
This
then
must
teach
vs
not
to
despise
men
of
meaner
giftes
then
our selues
;
Men
of
meaner
gifts
then
our selues
are
not
to
be
despised
of
vs.
Do
not
thou
in
regard
of
thine
excellent
knowledge
,
wisedome
,
or
any
one
gift
,
or
grace
of
God
bestowed
on
thee
,
lift
vp
thy self
aboue
others
,
and
disdaine
to
haue
familiar
conference
,
and
speach
with
men
of
meaner
gifts
then
thy selfe
,
no
,
no
,
doe
thou
stoope
downe
,
to
conferre
with
them
,
and
to
listen
to
things
said
by
them
,
and
take
thou
benefit
of
some
gift
,
(
happily
)
more
eminent
,
and
in
greater
measure
in
them
,
then
in
thy selfe
,
though
thou
excell
them
in
knowledge
,
yet
it
may
be
they
go
beyond
thee
in
good
affections
,
and
thereby
they
may
do
thee
good
,
they
may
be
meanes
to
stirre
vp
thy
zeale
,
to
quicken
thy
loue
,
or
the
like
,
yea
certainely
thou
maist
finde
some
good
by
hauing
speech
,
and
conference
with
the
meanest
of
Gods
children
.
VER
.
12
Epaphras
the
seruant
of
Christ
,
which
is
one
of
you
,
saluteth
you
,
and
alwaies
striueth
for
you
in
praiers
,
that
ye
may
stand
perfect
and
full
in
all
the
will
of
God
.
VER
.
13
For
I
beare
him
record
that
he
hath
a
great
zeale
for
you
,
and
for
them
of
Laodicea
,
and
them
of
Hierapolis
.
The
Apostle
in
this
12.
and
13.
verses
still
goes
on
in
the
second
branch
of
his
conclusion
,
namely
,
the
declaration
of
the
loue
of
others
that
were
with
him
towardes
the
Colossians
,
and
heere
he
sets
downe
,
the
loue
of
Epaphras
towards
them
,
manifested
,
and
made
knowne
by
two
things
.
By
his
salutations
sent
to
them
,
and
by
his
praiers
for
them
.
That
hee
saluted
them
,
and
that
he
praied
for
them
,
Now
these
things
are
not
thus
naked
,
and
barely
propounded
,
but
first
the
Apostle
describes
Epaphras
,
by
two
qualities
or
conditions
.
First
,
by
his
calling
,
that
he
was
the
seruant
of
Christ
.
Secondly
,
by
that
particular
relation
that
was
betweene
him
and
the
Colossians
,
that
he
was
one
of
them
,
Epaphras
the
seruant
of
Christ
which
is
one
of
you
saluteth
you
.
And
then
the
Apostle
further
sets
out
Epaphras
by
his
praying
for
the
Colossians
.
First
,
by
the
manner
of
his
praying
,
that
it
was
with
striuings
and
earnest
contention
,
and
that
continually
,
in
these
words
,
(
and
alwaies
striueth
for
you
in
praiers
)
.
Secondly
by
the
matter
of
his
praier
,
what
it
was
hee
praied
for
,
on
their
behalfe
,
namely
this
,
that
they
might
stand
perfect
,
and
full
in
all
the
will
of
God
.
And
then
verse
13.
the
Apostle
doth
discouer
the
efficient
cause
of
that
earnest
striuing
of
Epaphras
in
praier
,
for
the
Colossians
,
that
it
proceeded
from
his
zeale
for
them
,
which
zeale
of
his
is
further
set
out
by
the
measure
,
that
it
was
great
:
and
by
the
extent
of
it
,
in
regard
of
the
persons
to
whom
it
reached
,
that
it
reached
not
onely
to
the
Colossians
,
but
also
to
them
of
Laodicea
,
and
them
of
Hierapolis
:
and
it
is
also
confirmed
by
the
testimonie
of
the
Apostle
,
I
beare
him
record
he
hath
a
great
zeale
for
you
,
&c.
in
which
testimonie
is
also
preuented
a
secret
obiection
,
for
happily
the
Colossians
might
haue
said
to
the
Apostle
.
Obiect
:
How
know
you
that
Epaphras
striueth
in
prayer
for
vs
,
are
you
priuie
to
his
priuate
prayers
,
for
therein
especially
,
if
hee
doe
remember
vs
,
hee
makes
mention
of
vs
?
Now
this
obiection
the
Apostle
preuents
when
he
saith
,
(
for
I
beare
him
record
that
he
hath
a
great
zeale
for
you
,
&c.
as
if
he
had
said
,
howsoeuer
I
am
not
priuy
to
his
priuate
prayers
,
yet
I
dare
boldly
write
,
that
he
striueth
for
you
in
prayer
,
because
I
am
priuie
to
,
and
a
witnesse
of
a
great
zeale
that
he
beares
to
you
,
and
to
them
of
Laodicea
,
and
them
of
Hierapolis
.
And
thus
we
see
the
generall
things
that
are
laid
downe
in
these
two
verses
.
Come
we
now
to
speake
of
them
,
as
they
lye
in
order
,
and
I
will
take
the
words
as
they
are
layd
downe
before
vs.
First
therefore
of
these
words
,
(
Epaphras
the
seruant
of
Christ
,
which
is
one
of
you
,
saluteth
you
,
and
alwaies
striueth
for
you
in
praiers
.
)
Epaphras
the
seruant
of
Christ
]
That
first
title
,
(
seruant
of
Christ
)
is
not
heere
to
bee
taken
in
a
generall
signification
,
as
it
is
common
to
all
the
faithfull
,
who
are
seruants
of
Christ
,
1
Cor
.
7.22
.
but
in
a
speciall
sense
,
for
the
minister
of
Christ
:
for
so
the
Apostle
called
Epaphras
,
cap
:
1.7
.
and
therefore
this
title
(
seruant
of
Christ
)
is
not
heere
giuen
to
him
as
a
qualitie
and
condition
,
Interpretation
.
common
to
him
with
all
true
beleeuers
:
but
as
signifying
his
particular
office
and
function
,
that
hee
serued
Christ
in
the
ministerie
of
the
gospell
▪
(
which
is
one
of
you
)
how
these
words
are
to
be
taken
,
wee
shewed
verse
9.
namely
thus
,
who
is
one
of
the
same
Citie
and
Church
with
you
▪
(
saluteth
you
)
that
is
,
wisheth
you
health
,
prosperitie
,
and
all
true
happinesse
that
can
be
.
(
And
alwaies
striueth
for
you
in
praiers
.
)
The
word
striueth
is
metaphoricall
borrowed
,
and
taken
from
such
as
withstand
open
violence
and
hostilitie
:
or
from
such
as
earnestly
striue
for
masteries
or
life
,
against
such
as
seeke
to
take
it
away
:
and
it
is
heere
put
,
to
signifie
earnestnesse
and
feruencie
of
spirit
▪
(
alwaies
)
that
is
,
whensoeuer
he
doth
humble
himselfe
in
prayer
,
(
which
he
doth
often
)
he
remembers
you
.
Thus
then
are
these
words
to
be
conceiued
,
as
if
the
Apostle
had
said
.
Epaphras
that
serues
Ch●ist
in
the
ministerie
of
the
Gospell
,
who
is
one
of
the
same
Citie
and
Church
with
you
,
wish●th
you
health
,
prosperitie
,
and
all
true
h●ppinesse
and
comfort
,
and
whensoeuer
he
doth
humble
himselfe
in
prayer
,
(
which
he
doth
often
)
he
is
mindfull
of
you
,
and
with
earnest
contention
of
minde
,
and
feruencie
of
spirit
,
he
praies
for
you
.
Now
first
in
that
the
Apostle
calls
Epaphras
the
seruant
of
Christ
,
thereby
meaning
the
minister
of
Christ
,
or
that
he
serued
Christ
,
in
the
ministerie
of
the
gospell
,
wee
are
taught
thus
much
.
That
the
minister
of
the
gospell
is
the
seruant
of
Christ
:
yea
the
minister
of
the
gospell
in
regard
of
his
function
and
office
,
is
in
speciall
manner
the
seruant
of
Christ
,
The
Minister
of
the
gospell
is
in
speciall
manner
the
seru●nt
of
Christ
.
he
is
Christ
his
seruant
in
more
particular
manner
,
then
men
of
other
callings
,
it
is
his
profession
,
and
(
as
it
were
)
his
trade
,
to
be
the
seruant
of
Christ
,
euen
to
serue
the
Lord
Iesus
,
in
bringing
his
message
,
and
his
embassage
to
the
people
of
God
,
that
is
his
place
and
office
.
And
the●efore
the
Apostle
saith
in
plaine
termes
,
2
Cor
.
5.20
.
that
the
ministers
of
the
gospell
are
Ambassadors
for
Christ
,
and
in
Christ
his
stead
do
intreat
Gods
people
to
be
reconciled
vnto
him
,
1
Cor
.
4.1
.
Let
a
man
so
thinke
of
vs
as
of
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
;
and
hence
it
is
that
the
Apostle
often
calls
himselfe
and
other
ministers
of
the
gospell
,
the
seruants
of
Christ
:
as
Rom:
1.1
.
Paul
a
seruant
of
Iesus
Christ
.
Philipp
.
1.1
.
Paul
and
Timotheus
the
seruants
of
Iesus
Christ
.
Titus
1.1
.
Paul
a
seruant
of
God
,
&c.
yea
the
deuill
himself
plainly
&
f●eely
confessed
this
truth
,
though
not
in
loue
to
the
ministers
of
the
gospel
.
Act
:
16.17
.
These
men
are
the
seruants
of
the
most
high
God
,
which
shew
vnto
vs
the
way
of
saluation
.
Now
then
this
serues
to
teach
ministers
of
the
gospell
a
speciall
duty
;
Ministers
of
the
gospell
must
looke
they
deliuer
nothing
,
but
that
which
is
according
to
the
will
of
Christ
,
and
for
his
glory
.
are
they
in
peculiar
manner
seruants
of
the
Lord
Iesus
Christ
,
their
Lord
and
master
?
are
they
sent
out
from
him
on
his
message
and
embassage
?
surely
then
they
must
looke
they
deliuer
nothing
but
that
which
is
both
according
to
his
will
,
and
for
his
glory
:
a
good
seruant
will
do
the
will
of
his
Master
,
and
what
his
Master
appoints
him
,
and
what
he
requires
of
him
,
and
will
seeke
his
Masters
credit
in
all
his
courses
:
and
so
ought
the
ministers
of
the
gospell
,
euer
to
haue
an
eye
to
the
will
of
Christ
,
their
Lord
and
Master
,
and
to
seeke
his
glory
in
all
things
:
those
ministers
forget
their
office
and
calling
,
that
they
are
the
seruants
of
Christ
,
who
deliuer
their
own
fancies
,
and
new
found
deuices
,
or
apply
their
speeches
and
teaching
to
the
humors
of
men
,
and
seeke
to
please
men
.
Gal:
1.10
If
I
should
yet
please
men
,
I
were
not
the
seruant
of
Christ
:
Ministers
that
are
men-pleasers
are
not
the
true
seruants
of
Christ
.
Againe
,
heere
is
matter
of
comfort
for
all
true
ministers
of
the
gospell
▪
Comfort
for
all
true
Ministers
of
the
gospell
.
for
why
?
are
they
in
speciall
manner
seruants
of
the
Lord
Iesus
,
to
whom
all
power
is
giuen
in
heauen
and
in
earth
,
Matth
.
28.18
.
they
may
then
be
bold
to
deliuer
the
message
the
Lord
hath
put
into
their
mouthes
,
they
haue
a
Master
will
make
it
good
,
and
they
may
boldly
stand
in
the
face
of
all
that
oppose
them
and
gaine-say
it
,
they
haue
a
Master
that
is
able
and
willing
to
defend
them
,
and
this
is
an
excellent
comfort
vnto
them
.
Now
further
,
is
it
so
,
is
a
true
minister
of
the
gospell
in
speciall
manner
the
seruant
of
Christ
?
Men
are
to
esteeme
the
Ministers
of
the
gospell
,
as
the
seruants
of
Christ
.
then
learne
thou
so
to
esteeme
him
,
euen
as
the
seruant
and
ambassador
of
the
Lord
of
glory
,
and
take
heed
thou
offer
him
not
the
least
contempt
or
wrong
,
in
word
or
deed
,
though
hee
be
(
happily
)
poore
and
weake
,
yet
he
hath
a
Master
,
that
is
mighty
and
powerfull
,
and
will
mightily
reuenge
the
wrong
done
to
his
seruants
.
Ahab
,
Iezabell
,
and
Iulian
found
it
by
wofull
experience
,
and
no
age
or
state
,
can
shew
the
contrary
,
that
euer
any
contemner
or
abuser
of
a
true
minister
of
God
,
escaped
the
visible
vengeance
of
God
,
and
his
reuenging
hand
on
him
,
or
his
;
therefore
take
heed
how
thou
doest
wrong
,
or
abuse
a
minister
of
the
Gospell
.
I
should
now
speake
of
two
titles
the
Apostle
heere
giues
to
Epaphras
,
(
that
he
was
one
of
the
Colossians
)
and
likewise
of
his
saluting
of
them
,
but
of
those
things
wee
spake
verse
9.10
.
and
therefore
I
passe
by
them
,
and
come
to
these
words
(
and
alwaies
striueth
for
you
in
prayers
.
)
where
first
,
in
that
the
Apostle
saith
,
that
Epaphras
did
striue
in
prayers
for
the
Colossians
,
that
whensoeuer
he
humbled
himselfe
in
prayer
,
he
prayed
for
them
with
earnest
contention
of
minde
,
with
feruencie
of
spirit
,
wee
are
plainly
taught
.
That
we
must
pray
for
others
together
with
our selues
,
we
must
be
earnest
in
prayer
for
others
,
and
pray
for
them
with
a
feruencie
of
spirit
,
especially
for
those
with
whom
we
stand
in
some
special
relation
,
We
must
earnestly
pray
for
others
together
with
our selues
,
and
especially
those
with
whom
wee
stand
in
speciall
relation
.
and
with
whom
we
haue
neere
coniunction
:
for
Epaphras
was
the
minister
of
the
Church
at
Colosse
,
and
hee
prayed
earnestly
for
the
Colossians
,
as
he
was
their
minister
,
and
so
must
we
be
earnest
in
prayer
,
for
those
with
whom
wee
stand
in
some
speciall
relation
,
and
with
whom
we
haue
neere
coniunction
:
as
the
Minister
for
his
people
,
the
Magistrate
for
those
that
be
vnder
his
gouernment
,
the
Master
of
the
house
for
his
familie
,
&c.
We
haue
examples
of
this
in
other
places
of
Scripture
,
as
that
of
Samuell
,
1
Sam
.
12.23
.
God
forbid
(
saith
Samuel
)
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
.
Samuell
accounted
it
a
sinne
,
if
hee
should
cease
praying
for
the
people
.
And
that
of
Moses
,
Psal
:
106.23
.
where
it
is
said
,
that
he
stood
in
the
breach
,
no
doubt
by
earnest
intercession
and
prayer
,
to
turne
away
the
Lords
wrath
from
the
people
:
and
thus
(
doubtlesse
)
did
Iob
sanctifie
his
children
,
by
earnest
and
hearty
prayer
for
them
,
Iob
1.5
.
and
the
reason
of
this
is
plaine
,
namely
this
.
We
are
to
haue
a
liuely
fellow
feeling
of
the
wants
and
necessities
of
others
,
and
as
the
Apostle
saith
,
1
Cor
.
12.25
.
we
ought
to
haue
the
same
care
one
for
another
,
as
members
of
the
same
body
,
and
especially
of
the
wants
and
necessities
of
them
,
with
whom
we
are
more
neerly
knit
and
conioyned
:
and
therefore
out
of
that
liuely
feeling
of
the
wants
of
others
,
and
especially
for
such
as
are
neerly
knit
vnto
vs
by
any
special
bond
,
we
are
to
send
out
earnest
and
hearty
praiers
for
them
,
and
to
call
on
the
Lord
euen
with
feruencie
of
spirit
,
for
a
supply
of
their
wants
.
A
duty
wherein
many
of
vs
are
much
defectiue
,
Reproofe
of
such
as
seldom
or
neuer
pray
for
others
together
with
themselues
with
any
earnestnes
many
seldom
or
neuer
pray
for
others
together
with
themselues
with
any
earnestnesse
and
feruencie
of
spirit
:
it
may
bee
thou
art
somtimes
earnest
in
praying
for
thy selfe
,
necessitie
,
or
extremitie
pressing
thee
,
the
hand
of
God
in
some
heauy
affliction
driuing
thee
to
it
:
but
in
praying
for
others
,
oh
how
cold
art
thou
?
yea
(
I
feare
me
)
I
may
iustly
speake
it
,
many
seldome
or
neuer
vse
any
earnest
praier
for
their
owne
families
,
for
their
owne
children
,
and
those
that
belong
vnto
them
:
happily
thou
saiest
,
God
blesse
my
children
,
and
God
make
them
his
faithfull
seruants
,
(
which
I
speake
not
against
)
but
when
didst
thou
striue
in
praier
for
them
?
when
didst
thou
powre
out
thine
heart
,
as
Dauid
said
he
did
,
Psal
.
42.4
.
in
the
behalfe
of
thy
children
,
thy
seruants
,
or
for
the
wife
of
thy
bosome
?
I
appeale
to
the
hearts
and
consciences
of
many
,
they
can
tell
them
,
they
haue
seldome
or
neuer
done
it
:
well
remember
,
this
is
thy
duty
thus
to
pray
for
others
,
together
with
thy selfe
,
and
that
with
earnestnesse
of
spirit
,
and
especially
for
those
,
to
whom
thou
owest
speciall
duty
,
for
thy
wife
,
thy
children
,
thy
seruants
:
and
to
that
end
,
consider
their
speciall
wants
and
necessities
,
and
if
thou
neglect
this
dutie
,
it
is
a
plaine
euidence
thou
hast
not
such
a
feeling
of
other
mens
wants
and
necessities
,
as
thou
oughtest
to
haue
,
and
it
is
an
argument
thou
art
not
a
liuely
member
of
the
same
body
with
them
,
whereof
Christ
is
the
head
,
and
if
thou
pray
not
earnestly
for
thy
wife
,
children
,
and
seruants
,
and
out
of
a
feeling
of
their
wants
,
thou
hast
not
that
loue
,
and
that
care
of
them
,
that
ought
to
be
in
thee
,
and
without
repentance
thou
shalt
one
day
answer
for
it
;
yea
many
times
it
comes
to
passe
,
that
a
man
that
makes
no
conscience
of
this
duty
,
Note
.
euen
to
bee
earnest
with
the
Lord
in
prayer
for
supply
of
such
grace
,
as
is
wanting
in
his
wife
,
children
,
and
seruants
,
he
findes
the
punishing
hand
of
God
vpon
him
in
his
wife
,
children
,
or
seruants
:
the
Lord
doth
punish
him
with
an
vnruly
wife
,
with
gracelesse
children
,
and
with
lewd
seruants
;
therefore
learne
then
to
make
conscience
of
this
dutie
.
Now
further
in
that
the
Apostle
sets
downe
Epaphras
his
manner
of
praying
for
the
Colossians
vnder
that
metaphoricall
word
(
striueth
)
a
word
borrowed
and
taken
from
such
as
withstand
violence
and
hostilitie
,
or
such
as
striue
for
masteries
,
we
are
giuen
to
vnderstand
.
That
it
is
no
easie
thing
to
pray
well
,
It
is
no
easie
thing
to
pray
well
.
to
pray
to
God
truly
and
heartily
,
is
no
easie
matter
:
true
and
hearty
praier
is
euer
with
striuing
,
and
wrestling
against
opposition
,
and
it
is
as
hard
a
matter
to
pray
truly
and
heartily
,
as
it
is
to
with
stand
a
strong
armed
man
,
that
seeks
to
take
away
life
from
vs.
And
therefore
the
Apostle
not
onely
heere
but
in
other
places
also
,
vseth
this
phrase
and
forme
of
speech
;
as
Ro
:
15.30
.
I
beseech
you
for
our
Lord
Iesus
Christs
sake
,
and
for
the
loue
of
the
spirit
,
that
yee
would
striue
with
me
by
prayers
to
God
for
me
.
and
2
Cor
.
1.11
.
(
saith
he
)
that
yee
labour
together
in
prayer
for
vs
,
plainly
teaching
.
That
true
and
hearty
praier
is
with
much
labor
and
striuing
,
and
the
reason
of
it
is
this
.
Hinderances
of
true
and
hearty
praier
.
There
be
many
things
that
oppose
,
and
stand
against
making
of
true
and
hearty
prayer
to
God
,
as
First
,
the
malice
of
Satan
,
who
seeks
(
if
possibly
he
can
)
to
keep
vs
from
praying
at
all
,
by
troubling
our
mindes
,
and
disturbing
our
hearts
,
with
passions
of
loue
,
feare
,
anger
,
and
the
like
:
if
he
cannot
so
doe
,
then
hee
labours
to
make
vs
hasten
out
of
our
praiers
,
and
to
poste
them
ouer
hastily
,
or
to
pray
coldly
or
faintly
.
Secondly
,
our
owne
corruption
,
the
deadnesse
and
dulnesse
of
our
owne
hearts
,
our
want
of
feeling
of
our
wants
,
our
want
of
holy
desires
and
the
like
,
they
stand
vp
against
that
holy
exercise
of
prayer
:
the
euill
examples
of
others
,
who
either
neglect
that
duty
of
praier
,
or
coldly
performe
it
,
onely
for
fashion
and
custome
;
these
are
the
things
that
stand
vp
against
vs
in
praier
,
and
with
these
are
we
to
striue
and
wrestle
in
making
true
and
hearty
praier
.
And
therefore
it
is
no
easie
matter
to
pray
well
,
and
to
offer
vp
praiers
to
God
truly
and
heartily
.
And
therfore
deceiue
not
thy selfe
,
do
not
thou
thinke
as
many
doe
,
that
it
is
an
easie
matter
to
pray
well
,
They
deceiue
themselues
which
thinke
it
is
an
easie
matter
to
pray
well
.
and
to
make
heartie
praier
to
God
:
no
,
no
,
learne
this
lesson
,
and
remember
it
,
that
to
pray
truly
and
heartily
,
is
a
thing
that
is
done
with
as
much
paines
and
labour
,
as
if
thou
wert
to
wrestle
and
struggle
with
a
strong
man
that
seeks
thy
life
:
some
foolishly
thinke
,
and
they
sticke
not
sometimes
to
speake
it
,
that
hauing
liued
many
yeeres
in
scraping
wealth
together
,
and
hunting
after
riches
,
when
they
are
old
,
then
they
will
goe
to
the
Church
and
pray
:
alas
poore
soules
,
how
are
they
blinded
,
as
if
it
were
the
easiest
matter
in
the
world
,
to
pray
well
:
indeed
,
to
pray
formally
,
and
to
say
praiers
,
(
as
some
vse
to
speake
,
that
they
haue
said
their
praiers
)
and
you
may
beleeue
them
,
their
mouthes
onely
haue
praied
,
their
hearts
praied
not
,
they
praied
not
with
any
due
reuerence
of
the
great
and
glorious
maiestie
of
God
,
with
any
sound
feeling
of
their
owne
wants
,
or
with
any
holy
desire
of
the
things
praied
for
:
and
so
to
pray
,
is
an
easie
matter
indeed
:
but
that
is
but
lip-labour
,
and
(
indeed
)
lost
labour
,
yea
hatefull
and
displeasing
to
God
:
remember
thou
,
if
thou
wouldst
pray
well
,
and
so
as
the
Lord
may
accept
thy
praier
,
that
it
must
bee
with
much
striuing
,
thou
must
finde
in
thee
a
striuing
against
the
malice
of
Satan
,
and
against
the
deadnesse
and
dulnesse
of
thine
owne
heart
,
yea
there
must
be
an
holy
violence
vsed
in
thine
heart
,
when
thou
praiest
,
and
that
is
to
pray
truly
and
heartily
.
Againe
,
is
it
so
,
that
true
and
hearty
praier
is
euer
with
striuing
and
wrestling
against
opposition
?
Heere
is
then
matter
of
comfort
for
such
as
finde
sometimes
a
de●dnesse
,
Comfort
for
such
as
finde
sometimes
a
dulnesse
and
deadnesse
vpon
themselues
in
praying
.
and
dulnesse
creeping
vpon
themselues
in
the
ho●ie
exercise
of
praier
,
if
so
be
they
doe
truly
striue
against
these
things
;
some
are
much
cast
downe
,
and
discouraged
,
and
they
thinke
their
praiers
are
not
pleasing
to
God
,
because
they
finde
sometimes
in
themselues
a
deadnesse
,
and
dulnesse
,
and
many
by-though●s
,
cast
into
their
minds
but
consider
with
thy selfe
,
dost
thou
striue
against
these
?
Art
thou
displeased
with
them
?
Dost
thou
sigh
and
groane
vnder
them
,
and
are
they
so
heauy
a
burden
vnto
thee
,
as
thou
canst
onely
stammer
out
a
praier
vnto
God
?
Comfort
thy selfe
,
euen
that
stammering
praier
of
thine
is
true
,
and
heartie
praier
,
and
well-pleasing
to
God
,
thou
h●st
an
example
for
thy
comfort
in
this
kinde
,
Isai
.
38
14.
Like
a
Crane
or
a
Swallow
,
so
did
I
chatter
,
I
did
mourne
as
a
Doue
.
Hezekiah
was
so
pressed
with
griefe
,
as
that
his
praier
was
onely
like
the
chattering
of
a
Crane
,
he
was
not
able
to
vtter
a
perfect
sentence
,
yet
was
his
praier
heard
of
the
Lord
;
so
if
thou
bee
able
onely
to
vtter
a
stamering
praier
in
regard
of
thy
deadnesse
,
and
dulnesse
,
sometimes
creeping
vpon
thee
,
yet
if
thou
sigh
and
groane
vnder
it
,
if
thou
pray
against
it
,
and
by
all
good
meanes
striue
against
it
,
and
looke
for
the
perfection
of
thy
praiers
in
Christ
;
assuredly
thy
praiers
are
true
and
heartie
praiers
,
and
well-pleasing
in
the
sight
of
God
,
and
that
is
an
excellent
comfort
to
be
thought
on
,
by
all
such
as
finde
a
deadnesse
and
dulnesse
sometimes
creeping
on
them
in
praier
,
and
are
displeased
with
it
,
and
doe
truely
striue
against
it
.
Before
wee
come
to
that
which
followeth
,
a
question
is
to
be
answered
,
namely
this
.
In
that
true
and
heartie
praier
is
euer
with
striuing
against
opposition
,
it
may
bee
demanded
,
Whether
a
man
may
striu
in
praier
,
in
a
set
forme
of
praier
whether
a
man
may
striue
in
praier
,
that
vseth
a
set
forme
of
praier
.
To
this
I
answer
,
that
he
may
,
a
man
that
is
not
able
to
conceiue
a
forme
of
praier
in
words
,
as
some
are
not
,
for
want
of
memorie
,
vtterance
,
and
other
gifts
of
grace
needfull
to
the
conceiuing
of
a
praier
,
such
a
man
helping
himselfe
by
a
set
forme
of
praier
,
by
a
praier
composed
,
and
made
by
others
,
may
vse
it
with
striuing
,
for
his
heart
may
goe
with
his
mouth
,
and
hee
may
be
stird
vp
,
Note
.
and
haue
a
feeling
of
the
want
of
the
things
that
are
praied
for
:
but
yet
let
not
any
man
heerein
take
liberty
to
himselfe
,
at
all
times
to
vse
a
set
forme
of
praier
,
for
that
cannot
at
all
times
expresse
his
particular
wants
,
and
necessities
,
and
therefore
let
euery
one
labour
that
he
may
be
able
to
conceiue
a
praier
,
and
to
take
to
himselfe
words
,
as
it
is
,
Hosea
14.3
.
And
if
a
man
or
woman
be
suddenly
pressed
by
some
calamitie
,
or
some
sinne
pressing
the
conscience
,
and
that
person
is
not
able
to
conceiue
a
praier
,
then
let
him
,
or
her
,
in
such
a
case
,
rather
goe
to
the
Lord
with
sighing
,
and
groaning
,
with
sighes
that
hee
cannot
expresse
in
words
,
as
the
Apostle
saith
,
Rom.
8.26
.
then
betake
himself
to
a
set
forme
of
praier
,
which
happily
makes
no
mention
of
that
speciall
grace
,
he
stands
in
neede
of
.
Come
we
now
to
the
matter
of
Epaphras
his
praier
,
what
it
was
he
praied
for
,
on
the
behalfe
of
the
Colossians
,
laid
downe
in
these
words
(
That
yee
may
stand
perfect
and
full
in
all
the
will
of
God
.
)
These
words
require
a
little
search
into
them
,
for
the
right
vnderstanding
.
(
That
yee
may
stand
)
The
word
(
stand
)
as
wee
know
,
Interpretation
.
being
applied
to
men
,
properly
signifieth
,
an
action
or
position
of
the
body
of
man
,
opposed
to
falling
,
starting
aside
,
shrinking
,
or
backsliding
,
but
in
Scripture
it
is
often
vsed
in
a
Metaphoricall
and
borrowed
sense
,
signifying
,
continuance
,
constancie
,
and
perseuerance
,
as
in
the
1.
Cor
.
16.13
.
Stand
fast
in
the
faith
,
&c.
the
meaning
is
continue
,
be
constant
,
and
perseuer
in
the
faith
,
shrinke
not
,
start
not
aside
,
nor
slide
backe
from
it
,
and
that
that
is
his
meaning
,
it
is
cleare
,
in
that
hee
addes
,
quit
you
like
men
,
and
bee
strong
,
and
so
it
is
heere
to
bee
taken
;
That
yee
may
stand
,
(
that
is
)
that
yee
may
continue
,
abide
,
and
perseuer
,
without
shrinking
,
starting
aside
,
or
backe-sliding
,
(
perfect
and
full
)
these
words
being
words
of
relation
(
for
where
there
is
a
perfection
,
and
fulnesse
,
it
must
needs
be
a
perfection
and
fulnesse
of
something
)
we
may
gather
wherunto
they
haue
relation
by
the
words
following
(
in
all
the
wil
of
God
)
These
words
considered
together
with
that
praier
of
the
Apostle
,
cap
.
1.9.10
.
Where
hee
saith
,
I
cease
not
to
pray
for
you
,
and
to
desire
,
that
yee
might
be
fulfilled
with
knowledge
of
his
will
in
all
wisdome
and
spirituall
vnderstanding
.
By
these
two
places
compared
together
,
wee
may
easily
conceiue
whereunto
these
words
(
perfect
and
full
)
haue
relation
,
namely
,
to
the
knowledge
,
and
obedience
to
the
will
of
God
,
as
if
the
Apostle
had
said
,
perfect
and
full
in
knowledge
,
and
obedience
to
the
will
of
God
.
Now
seuerally
,
that
word
(
perfect
)
doth
not
heere
signifie
absolutely
perfect
,
in
knowledge
and
obedience
to
Gods
will
perfect
,
with
a
perfection
of
knowledge
and
obedience
,
in
measure
and
degree
which
cannot
be
reached
in
this
life
,
but
soundly
perfect
,
with
perfection
of
soundnesse
,
and
truth
opposed
to
hypocriticall
holinesse
,
and
emptinesse
,
and
so
the
word
(
perfect
)
is
often
vsed
in
Scripture
,
Isai
.
38.3
.
Hezekia
said
,
hee
had
walked
before
the
Lord
in
truth
,
and
with
a
perfect
heart
:
he
puts
these
two
together
,
and
therefore
the
Apostle
heere
addes
the
word
(
full
)
giuing
vs
to
vnderstand
,
that
he
meant
such
a
perfection
,
as
is
opposed
to
emptinesse
,
and
hollownesse
.
And
againe
,
the
word
(
full
)
is
not
heere
to
be
taken
for
an
absolute
fulnesse
of
knowledge
and
obedience
,
in
degree
,
but
for
a
true
,
and
sound
fulnesse
,
for
so
also
that
word
is
sometimes
,
vsed
,
as
1
Ioh
.
1.4
.
These
things
write
I
vnto
you
that
your
ioy
may
bee
full
,
(
that
is
)
that
your
ioy
may
bee
true
,
sound
,
and
sincere
,
(
in
all
the
will
of
God
)
by
the
will
of
God
we
are
to
vnderstand
,
the
will
of
God
reuealed
,
and
by
(
all
)
is
meant
,
the
whole
will
of
GOD
reuealed
.
Thus
then
briefely
are
these
words
to
be
conceiued
,
as
if
the
Apostle
had
said
.
Epaphras
,
hee
praies
earnestly
for
you
,
that
you
may
continue
,
perseuere
,
and
goe
on
,
sound
,
and
sincere
,
and
truely
,
though
not
absolutely
,
full
of
knowledge
,
and
of
obedience
,
to
the
whole
reuealed
will
of
God
.
First
,
obserue
we
,
that
Epaphras
heere
praying
to
God
,
and
that
earnestly
,
for
the
Colossians
,
that
they
might
continue
and
perseuere
,
sound
,
sincere
,
and
truely
full
of
knowledge
and
obedience
to
the
will
of
God
.
I
might
hence
shew
that
the
faithfull
,
and
feruent
praiers
of
others
are
needfull
euen
for
such
as
are
sound
,
sincere
,
and
truly
full
of
knowledge
,
and
obedience
to
Gods
will
,
that
they
may
be
strengthened
,
and
may
stand
fast
,
perseuere
,
and
goe
on
in
the
same
,
and
they
are
to
craue
the
assistance
of
other
mens
praiers
to
that
purpose
,
but
on
that
I
will
not
stand
.
Hence
,
in
that
Epaphras
praied
that
the
Colossians
might
stand
perfect
and
full
in
all
the
will
of
God
,
implying
that
they
were
already
sound
,
and
sincere
in
knowledge
and
obedience
to
the
will
of
God
,
and
he
praied
for
their
constancy
and
continuance
in
the
same
.
Wee
may
easily
gather
That
constancy
and
perseuerance
in
sound
knowledge
,
and
in
true
,
and
sincere
obedience
to
Gods
will
,
is
the
free
gift
of
God
,
Perseuerance
in
sound
knowledge
and
in
sincere
obedience
to
Gods
will
,
is
the
free
gift
of
God
.
Epaphras
praied
for
it
,
that
the
Lord
would
giue
it
to
the
Colossians
,
it
is
not
only
Gods
free
gift
to
be
sound
in
knowledge
,
and
sincere
in
obedience
,
but
it
is
his
gift
also
to
stand
,
continue
,
and
goe
on
in
that
soundnesse
,
and
in
that
sincerity
,
the
Lord
giues
to
know
,
and
to
obey
his
will
,
and
hee
giues
continuance
in
that
knowledge
and
obedience
.
And
howsoeur
,
such
as
haue
sound
and
sauing
knowledge
,
and
sincere
obedience
to
the
will
of
God
,
truely
wrought
in
them
,
shall
neuer
wholly
fall
away
from
it
,
for
the
fea●e
of
God
is
put
into
their
hearts
,
that
they
shall
not
part
from
God
,
Ierem
,
32.40
.
Yet
they
stand
not
by
any
po●er
from
themselues
,
but
by
the
power
of
God
,
1
Pet
.
1.5
.
They
are
k●pt
by
the
power
of
God
,
through
faith
vnto
saluation
.
It
is
the
power
of
God
that
vpholds
them
,
and
it
is
the
Spirit
of
God
that
doth
still
stir
and
moue
their
minds
and
wils
,
being
alreadie
regenerate
,
to
minde
,
and
to
will
,
that
which
is
truely
good
,
and
makes
them
able
to
bring
foorth
good
actions
,
which
otherwise
,
they
are
not
able
being
hindred
by
the
flesh
,
so
long
as
they
are
in
this
life
.
Hence
it
was
that
Dauid
after
his
regeneration
,
praied
to
the
Lord
to
incline
his
heart
vnto
his
Testimonies
;
and
the
Church
praies
for
new
drawing
,
Cantic
.
1.4
.
Draw
me
,
wee
will
runne
after
thee
:
and
the
Apostle
witnessing
of
the
Philippians
,
Phil
.
2.12
.
That
they
had
alwaies
obeyed
:
yet
hee
addes
,
Verse
13.
That
it
was
God
that
wrought
in
them
both
th●
will
,
and
the
deed
,
euen
of
his
good
pleasure
,
it
was
not
of
themselues
that
they
were
able
to
will
or
worke
any
good
thing
.
And
so
he
plainely
teacheth
this
point
.
That
to
continue
in
sound
knowledge
,
and
sincere
obedience
to
Gods
will
,
and
to
goe
one
in
the
same
,
is
the
free
gift
of
God
▪
First
,
this
meetes
with
that
opinion
of
the
Papists
,
who
teach
that
men
regenerate
are
able
to
do
good
,
and
to
obey
the
will
of
God
,
and
to
go
on
without
concurrence
of
new
grace
following
,
That
popish
opinion
confuted
,
that
men
regener●●e
are
able
to
do
good
and
to
obey
Gods
will
without
concurrence
of
new
grace
following
.
which
is
a
meere
falshood
,
it
cannot
stand
with
the
truth
now
deliuered
.
For
if
it
be
the
free
gift
of
God
,
to
continue
in
sound
knowledge
and
sincere
obedience
,
certainly
then
besides
the
first
grace
working
regeneration
,
there
must
bee
a
subsequent
second
grace
vouchsafed
from
the
Lord
,
that
makes
the
regenerate
do
,
and
worke
that
good
,
which
they
are
made
able
to
do
by
grace
,
it
cannot
be
otherwise
.
Againe
,
is
it
so
that
to
continue
and
perseuere
in
sound
knowledge
and
sincere
obedience
to
thee
will
of
God
is
the
free
gift
of
God
;
Such
as
are
truly
regenerate
,
are
to
acknowledge
at
all
times
their
owne
impotency
&
insufficiencie
to
any
good
thing
.
Then
let
those
in
whom
the
Lord
hath
wrought
sound
sauing
knowledge
,
and
a
measure
of
sincere
obedience
to
his
will
,
euer
acknowledge
their
own
impotency
and
insufficiencie
,
that
though
they
be
truely
regenerate
,
yet
they
are
not
,
able
to
do
any
good
thing
,
but
by
a
continued
supply
of
new
grace
,
and
let
them
euer
acknowledge
that
their
standing
,
and
perseuerance
in
sound
and
sincere
obedience
to
the
will
of
God
,
is
meerely
from
the
Lord
,
and
let
him
haue
all
the
glory
,
and
bee
thou
euer
watchfull
in
praier
for
constancy
,
and
perseuerance
,
because
thy
standing
is
by
grace
,
and
it
is
the
free
gift
of
God
.
Now
in
the
next
place
in
that
Epaphras
praied
so
earnestly
,
and
with
such
feruency
,
for
no
other
grace
but
this
,
that
the
Colossians
might
constantly
continue
and
perseuere
,
and
go
on
in
sound
and
sincere
knowledge
,
and
obedience
to
the
will
of
God
,
we
are
plainely
taught
.
That
constancie
and
perseuerance
in
sound
,
sincere
,
entire
,
and
full
knowledge
and
obedience
to
the
will
of
God
is
an
excellent
thing
,
Constancy
&
perseuerance
in
sound
knowledge
&
obedience
to
Gods
will
is
an
excellent
thing
.
it
is
a
speciall
grace
for
such
as
are
sound
and
sincere
in
knowledge
,
and
obedience
to
the
will
of
God
,
to
stand
fast
,
to
continue
,
and
to
go
on
in
the
same
,
without
starting
aside
,
or
backe-sliding
.
We
finde
in
the
Scripture
many
exhortations
,
and
sentences
to
this
purpose
,
as
that
1.
Cor
.
16.13
.
stand
fast
in
the
faith
,
quit
you
like
men
,
and
be
strong
,
and
that
Reuel
.
2.10
.
be
thou
faithfull
vnto
the
death
and
I
will
giue
thee
the
crowne
of
life
,
and
this
warning
hath
our
sauiour
giuen
Luk
.
9.62
.
Luke
.
9.62
.
he
that
putteth
his
hand
to
the
plough
and
but
looketh
backe
is
not
apt
for
the
kingdome
of
God
,
Paul
blamed
the
Galathians
Gal.
3.3
.
and
called
them
foolish
,
for
beginning
in
the
spirit
,
and
then
seeking
to
bee
m●de
perfect
in
the
flesh
,
for
not
holding
on
as
they
had
begunne
,
many
other
places
of
scripture
beate
vpon
this
point
,
and
persuade
to
continuance
,
and
perseuerance
in
grace
,
and
holy
obedience
,
as
a
most
excellent
thing
,
and
a
speciall
grace
,
and
the
reason
of
it
is
this
.
Of
all
grace●
,
and
vertues
,
it
is
only
constancie
,
and
perseuerance
▪
that
shall
be
crowend
,
As
no
sinne
condemnes
a
man
but
his
finall
impenitencie
,
Note
.
a
finall
continuance
in
his
sinne
,
so
no
grace
,
or
vertue
shall
bee
crowned
,
but
that
which
continues
to
the
end
.
It
is
onely
continuance
,
and
perseuerance
in
faith
,
in
loue
,
in
the
feare
of
God
,
and
in
profession
of
religion
,
that
shall
be
crowned
with
glory
,
we
shall
finde
it
most
true
which
the
Prophet
speakes
Ezechiell
18.24
.
If
a
righteous
man
of
a
hundred
yeeres
old
forsake
his
righteousnes
,
and
commit
iniquitie
,
and
do
according
to
all
the
abhominations
that
the
wicked
man
doth
,
the
Lord
will
also
forget
all
his
righteousnesse
he
hath
done
,
and
as
our
Sauiour
saith
Math
.
24.13
.
he
that
endureth
to
the
end
,
he
shall
be
saued
,
and
therefore
we
may
safely
conclude
,
that
continuance
,
and
perseuerance
in
sound
and
sincere
knowledge
,
&
obedience
to
the
will
of
God
,
is
a
most
excellent
thing
,
and
a
speciall
grace
.
If
then
thou
hast
entred
into
profession
of
religion
,
if
thou
hast
begunne
to
shew
thy selfe
sound
in
knowledge
and
sincere
in
obedience
to
Gods
will
;
Such
as
haue
begunne
to
shew
themselues
sound
in
knowledge
&
sincere
in
obedience
to
Gods
will
ought
to
go
on
in
the
same
.
Oh
be
constant
in
that
soundnes
,
and
in
that
sinceritie
,
go
on
in
the
same
,
remember
it
is
a
most
excellent
thing
to
stand
perfect
,
and
full
in
true
knowledge
,
and
obedience
to
Gods
will
,
and
this
is
a
needfull
exhortation
,
and
cannot
be
often
inough
,
and
sufficiently
vrged
,
in
this
back-sliding
age
,
and
in
these
declining
times
of
ours
,
wherein
many
shrinke
backe
,
and
start
aside
from
the
sound
and
sincere
profession
of
the
gospell
,
and
obedience
to
Gods
will
,
some
haue
heretofore
seemed
to
be
sound
&
sincere
in
professing
the
faith
,
but
now
they
shrinke
backe
from
that
soundnesse
,
and
sinceritie
,
and
as
Christ
said
to
the
Church
of
Ephesus
Reuel
.
2.4
,
haue
lost
their
first
loue
,
some
heretofore
seemed
to
haue
care
to
sanctifie
the
sabboth
,
to
traine
vp
their
families
in
the
feare
of
God
,
to
pray
with
them
,
and
seemed
to
make
conscience
of
other
holy
duties
,
but
alas
,
now
they
are
shrunke
backe
from
their
first
loue
,
and
former
works
,
and
there
is
now
in
them
,
almost
an
vtter
forsaking
of
all
good
duties
,
wel
,
remember
whosoeuer
thou
art
,
that
there
is
no
pleasing
of
God
,
nor
hope
of
glory
,
without
perseuerance
in
sound
and
sincere
obedience
to
Gods
will
,
Note
.
to
the
end
.
The
Lord
is
an
eternall
God
,
and
his
will
eternall
,
and
he
requires
a
perpetuall
seruice
,
and
obedience
,
remember
therefore
whence
thou
art
fallen
,
and
repent
,
and
doe
thy
former
workes
;
And
to
returne
to
our
exhortation
begun
,
if
thou
beest
one
that
art
yet
sound
and
sincere
in
the
profession
of
the
gospell
,
in
knowledge
,
and
obedience
to
Gods
will
,
be
stirred
vp
to
stand
fast
,
and
to
go
on
in
the
same
,
and
to
that
end
further
consider
these
two
things
.
2
Motiues
to
stirre
vp
such
as
are
sound
&
sincere
in
the
profession
of
the
Gospell
to
continue
and
to
go
on
in
the
same
.
First
,
the
Lord
receiueth
much
more
dishonour
by
the
back-sliding
of
such
as
hauing
entred
into
the
profession
of
the
gospell
,
do
afterwards
fall
away
,
either
renouncing
faith
,
or
denying
the
power
of
it
by
an
vngodly
life
,
then
he
doth
by
the
ignorance
,
and
impiety
of
such
as
neuer
entertained
that
way
.
And
secondly
,
the
falling
from
grace
,
though
but
in
part
is
dangerous
,
it
is
an
hard
thing
to
recouer
that
fall
,
it
will
cost
thee
many
a
sigh
,
and
many
a
salt
teare
,
and
happily
,
thou
shalt
neuer
recouer
the
feeling
of
that
comfort
,
that
once
thou
hadst
.
The
state
of
those
that
fall
backe
from
the
profession
of
the
gospell
,
is
more
dangerous
,
and
more
hard
to
be
recouered
,
then
of
those
that
neuer
entred
into
the
way
of
godlinesse
,
2.
Pet
.
2.20
.
and
therefore
if
thou
be
entred
into
sound
and
sincere
profession
of
the
gospell
,
labour
to
stand
fast
,
and
to
continue
in
the
same
,
&
that
thou
maist
so
do
,
looke
there
be
in
thee
these
two
things
especially
.
2
Speciall
things
required
in
them
that
would
continue
in
the
sound
and
sincere
profession
of
the
Gospell
.
First
,
a
receiuing
of
the
Gospell
with
a
loue
of
it
,
simply
for
it selfe
,
euen
for
the
excellent
comfort
of
it
,
and
not
for
any
by
respect
,
not
for
honor
,
profit
,
praise
of
men
,
and
such
like
,
if
thou
receiue
the
gospell
in
respect
of
honor
,
profit
,
and
the
like
,
thou
wilt
hold
the
profession
of
it
,
no
longer
then
it
may
stand
with
the
enioying
of
those
things
,
and
if
by
occasion
,
the
gospell
hinder
the
holding
of
those
things
,
then
farwell
the
profession
of
it
.
Secondly
,
looke
there
be
in
thee
a
mortified
heart
,
an
heart
emptied
of
all
secret
vnbeleife
,
secret
hypocrisie
,
and
spirituall
pride
,
take
heede
none
of
these
do
lurke
,
and
lie
hid
in
thine
heart
,
Heb
.
3.12
.
Take
heede
saith
the
Author
of
that
Epistle
least
at
any
time
there
be
in
any
of
you
,
an
euill
heart
and
vnfaithfull
,
or
an
heart
of
infidelity
to
depart
away
from
the
liuing
God
,
and
if
these
things
bee
in
thee
.
A
receiuing
of
the
gospell
with
a
loue
of
it
,
simply
for
it selfe
.
And
a
mortified
heart
,
emptied
of
all
secret
vnbeleife
,
hypocrisie
,
and
spirituall
pride
,
vndoubtedly
thou
hauing
begunne
to
professe
the
gospell
,
thy
beginning
shall
haue
increase
,
and
at
last
a
perfit
worke
,
and
thou
shalt
bee
able
to
stand
fast
,
and
to
hold
on
the
constant
profession
of
the
Gospell
.
Now
from
these
words
(
perfect
and
full
in
all
the
will
of
God
)
in
that
the
Apostle
sayth
(
perfect
and
full
)
the
foolish
Familists
thinke
they
haue
ground
for
their
absurd
and
foolish
opinion
,
Confutation
of
the
Familists
,
holding
an
absolute
perfection
in
the
regenerate
in
this
life
.
that
there
is
an
absolute
perfection
in
the
regenerate
,
in
the
time
of
this
life
,
but
alasse
,
their
light
braines
are
deceiued
,
and
the
spirit
of
errour
deceiues
them
,
I
shewed
before
how
the
wordes
are
to
bee
taken
,
namely
,
perfect
and
full
,
in
regard
of
soundnesse
and
truth
,
I
haue
heeretofore
shewed
the
vanity
and
absurdity
of
that
opinion
,
chap.
3.14
.
I
will
not
now
stand
on
the
large
confutation
of
it
,
only
call
to
mind
that
distinction
,
that
then
I
made
,
that
there
is
a
perfection
of
parts
,
&
a
perfection
of
degrees
,
a
perfection
of
parts
is
an
holines
in
all
the
faculties
of
the
soule
,
and
in
all
the
parts
and
members
of
the
body
,
hauing
the
seeds
of
all
necessarie
vertues
with
an
endeauour
to
obey
God
in
all
things
,
and
that
is
in
the
regenerate
,
in
the
time
of
this
life
.
But
perfection
of
degrees
,
that
is
,
an
holinesse
in
all
the
powers
of
the
soule
,
and
parts
of
the
body
,
perfect
in
measure
and
degree
,
that
is
not
in
any
in
this
life
,
for
as
the
Apostle
sayth
,
1.
Cor
.
13.9
.
the
most
regenerate
,
know
but
in
part
,
therefore
other
graces
are
in
them
proportionably
,
but
in
part
,
nor
perfect
in
degree
,
in
the
time
of
this
life
:
but
I
leaue
them
.
Note
one
thing
further
,
in
that
Epaphras
prayed
that
the
Colossians
might
stand
perfect
,
sound
and
sincere
in
obedience
to
all
the
will
of
God
.
We
are
taught
.
That
it
is
not
enough
to
perfection
,
and
filling
to
soundnesse
and
sincerity
,
In
sound
and
sincere
obedience
to
Gods
will
is
required
a
conformity
to
all
the
will
of
God
.
that
in
some
or
many
things
we
endeauor
to
please
God
,
but
there
must
be
in
vs
a
conformity
to
all
the
will
of
God
.
There
must
bee
in
vs
a
soundnesse
and
sincerity
,
in
respect
of
the
whole
will
of
God
reuealed
,
as
Dauid
sayd
,
Psal
.
119.101
.
I
haue
refrained
my
feete
from
euery
euill
way
,
that
I
might
keepe
thy
word
,
and
verse
128.
I
esteeme
all
thy
precepts
most
iust
,
and
hate
all
false
waye●
,
so
must
we
doe
,
else
we
are
not
sound
and
sincere
in
our
obedience
to
Gods
will
.
In
this
case
wee
must
haue
no
partiall
affections
,
wee
must
not
hate
one
sin
and
loue
another
,
Wee
must
not
carry
in
vs
partiall
affections
in
respect
of
sinne
.
Herod
went
so
farre
,
and
did
many
things
Iohn
taught
him
,
but
still
hee
would
haue
his
brothers
wife
:
so
happily
many
hate
couetousnes
,
&
loue
drunkennes
;
others
hate
drunkennes
,
and
loue
swearing
,
and
euery
one
almost
will
haue
his
darling
sinne
,
and
if
it
be
so
with
thee
,
thou
art
not
sound
and
sincere
in
thy
obedience
to
Gods
will
,
if
thou
wouldest
be
sound
,
there
must
be
in
thee
a
purpose
and
an
endeauour
(
howsoeuer
thou
canst
not
but
fall
)
to
obey
God
in
all
things
,
and
at
all
times
,
and
know
thou
,
that
euen
one
sinne
,
wherein
thou
liuest
wittingly
and
willingly
,
defiles
thy
whole
life
,
and
the
Diuell
will
not
much
trouble
thee
,
if
he
hold
thee
entangled
in
any
one
sinne
,
that
is
enough
to
draw
thee
downe
to
perdition
,
as
a
little
leake
in
a
ship
not
stopped
,
will
sincke
the
ship
,
and
hee
that
makes
not
conscience
of
some
one
sinne
,
is
guilty
of
breaking
the
whole
law
,
Iam
.
2.10
.
therefore
if
thou
wouldest
bee
sound
and
sincere
,
and
haue
comfort
in
thy
obedience
to
the
will
of
God
,
looke
there
bee
in
thee
,
a
full
purpose
and
an
endeauour
to
obey
God
in
all
his
commandements
.
Come
we
to
the
thirteenth
verse
.
VER
.
13
For
I
beare
him
record
that
he
hath
a
great
zeale
for
you
,
and
for
them
of
Laodicea
,
and
them
of
Hierapolis
.
In
this
verse
,
as
we
haue
shewed
,
our
Apostle
doth
discouer
the
efficient
cause
of
Epaphras
his
earnest
striuing
in
prayer
for
the
Colossians
,
that
it
proceeded
and
came
from
his
zeale
for
them
,
and
this
verse
hath
respect
to
the
former
,
as
an
argument
or
reason
proouing
that
Epaphras
did
striue
in
prayer
for
them
,
taken
from
the
efficient
cause
of
it
,
namely
,
his
zeale
towards
them
,
and
that
zeale
of
his
,
is
further
set
out
by
the
measure
of
it
,
by
the
extent
of
it
,
and
by
the
Apostles
owne
testimonie
,
For
I
beare
him
record
(
saith
the
Apostle
)
that
he
hath
a
great
zeale
for
you
,
the
words
of
this
verse
need
no
long
exposition
,
For
I
beare
him
record
,
or
I
witnesse
with
him
,
Interpretation
.
I
yeeld
him
my
testimony
,
that
he
hath
a
great
zeale
,
the
word
(
zeale
)
in
Scripture
,
hath
many
significations
,
but
hauing
heere
relation
to
the
Colossians
and
others
,
it
signifieth
a
feruent
affection
of
loue
,
a
burning
loue
,
a
loue
that
cannot
lie
hid
,
but
is
like
to
a
fire
that
is
hot
,
and
often
breakes
out
into
flame
,
for
you
Colossians
,
and
for
your
neighbours
them
of
Laodicea
,
and
them
of
Hierapolis
,
for
Laodicea
and
Hierapolis
were
neighbour
townes
or
cities
not
farre
from
Colosse
.
This
then
is
briefely
the
meaning
of
the
Apostle
in
the
words
of
this
verse
.
For
I
witnesse
with
Epaphras
,
that
he
hath
a
burning
loue
,
euen
a
loue
that
often
times
,
like
fire
flames
out
,
and
shewes
it selfe
,
both
towards
you
,
and
towards
your
neighbors
,
them
of
Laodicea
,
and
them
of
Hierapolis
.
Consider
wee
the
Apostles
argument
in
this
place
,
in
that
the
Apostle
prooues
Epaphras
his
striuing
in
prayers
for
the
Colossians
,
by
laying
foorth
his
zeale
towards
them
,
as
the
efficient
cause
,
and
root
of
it
.
He
plainely
teacheth
vs
thus
much
.
That
out
of
zeale
towards
others
,
euer
comes
feruent
prayers
for
them
,
yea
,
the
poynt
is
,
&
may
be
generall
out
of
zeale
,
out
of
burning
loue
towards
others
,
euer
comes
a
carefull
performance
&
practise
of
all
good
duties
towards
them
,
Zeale
&
burning
loue
towards
others
,
●uer
brings
foorth
a
carefull
performance
and
practise
of
all
good
duties
towards
them
.
as
occasion
is
offered
,
and
according
to
the
measure
of
zeale
,
so
is
the
practise
of
good
duties
,
a
great
zeale
brings
foorth
feruent
prayers
,
and
carefull
performance
of
euery
good
duty
,
and
where
zeale
and
burning
loue
is
wanting
,
there
is
either
a
neglect
of
good
duties
altogether
,
or
a
dooing
of
them
for
fashion
,
or
for
by-respects
.
And
for
further
proofe
of
this
,
the
example
of
Paul
,
is
most
pregnant
:
he
,
in
many
of
his
Epistles
,
makes
knowne
his
zeale
,
and
his
feruent
loue
towards
those
,
to
whome
he
wrote
.
And
therevpon
,
his
carefull
performance
of
good
duties
,
ishuing
out
from
thence
,
euen
his
carefull
instructing
,
admonishing
,
reproouing
,
comforting
,
and
praying
for
them
,
as
occasion
was
offered
.
2.
Cor
.
7.3
.
Hee
saith
the
Corinthians
were
in
his
heart
,
to
dye
and
liue
together
;
and
from
that
loue
of
his
,
it
was
that
hee
made
them
sorry
with
a
letter
,
verse
8.
and
hee
saith
,
verse
12.
That
hee
wrote
that
letter
vnto
them
,
to
manifest
,
and
make
knowne
his
care
towards
them
,
in
the
sight
of
God
.
From
his
loue
,
and
from
his
care
towards
them
,
came
his
carefull
reproofe
,
of
that
which
was
amisse
in
them
by
his
letter
.
1.
Thess.
in
the
2.
and
3.
chapter
,
hee
doth
notably
cleare
the
truth
of
this
poynt
,
in
his
owne
example
.
Chap.
2.
he
saith
,
he
was
affected
towards
the
Thessalonians
,
as
a
Nurse
,
and
as
a
Father
to
his
children
:
and
being
thus
affectioned
(
saith
he
)
verse
8.
Our
good
will
was
to
haue
dealt
vnto
you
,
not
the
Gospel
of
God
onely
,
but
also
our
owne
soules
,
because
ye
weare
deere
vnto
vs.
And
then
verse
11.
that
from
that
loue
it
was
,
that
he
exhorted
them
,
and
comforted
them
,
and
besought
euerie
one
of
them
,
as
a
father
his
children
.
And
chapter
3.1
.
he
saith
,
wherefore
since
wee
could
no
longer
forbeare
,
as
if
hee
had
saide
,
my
loue
towardes
you
was
such
,
and
so
strong
within
me
,
it
was
like
a
fire
in
my
breast
,
I
could
no
longer
keepe
it
in
,
and
from
thence
it
was
,
that
I
sent
Tymotheus
our
brother
to
establish
,
and
to
comfort
you
touching
your
faith
,
a
plaine
euidence
and
proofe
of
this
.
That
out
of
zeale
and
burning
loue
towards
others
,
euer
comes
a
carefull
performance
of
all
good
duties
,
and
the
reason
of
this
is
very
plaine
,
namely
this
.
True
loue
is
euer
industrious
,
and
painfull
for
the
good
of
those
that
are
beloued
:
and
according
to
the
measure
of
it
,
so
is
it
more
or
lesse
industrious
and
painefull
.
And
therefore
certainely
,
out
of
zeale
,
and
burninge
loue
,
euer
comes
carefull
performance
of
euery
good
duty
.
Hence
then
wee
may
easilie
conceiue
,
whence
it
is
that
men
are
not
carefull
,
Whence
it
îs
that
men
alltogether
neglect
the
doing
of
good
duties
to
their
brethren
,
or
else
do
them
coldly
in
by-respects
.
and
conscionable
in
performance
of
good
duties
,
towardes
their
bretheren
;
euen
from
hence
,
they
haue
noe
heate
in
them
,
they
haue
no
burning
affection
of
true
loue
in
their
hearts
towardes
their
brethren
;
their
hearts
are
either
taken
vp
,
with
selfe
loue
,
or
with
doting
&
corrupt
partial
loue
,
and
thence
it
is
that
they
either
altogither
neglect
the
doing
of
good
duties
to
their
brethren
,
or
they
do
them
coldlie
,
&
faintly
,
or
in
sinister
and
by
respects
.
We
must
therefore
labour
to
haue
our
hearts
seized
&
possessed
with
a
zeale
,
&
with
a
burning
affection
of
loue
to
our
brethren
,
and
that
we
erre
not
touching
this
point
,
but
may
both
rightly
conceaue
this
zeale
,
and
be
perswaded
to
the
imbracing
of
it
,
being
rightly
conceiued
,
I
will
stand
a
while
to
shew
.
First
,
what
this
zeale
is
.
Secondly
,
the
sorts
of
it
.
Thirdly
,
how
it
is
to
be
manifested
.
Fourthly
,
in
whome
it
ought
to
be
found
.
And
then
after
some
examination
of
our selues
touching
the
same
,
I
will
vse
some
motiues
to
stirre
vs
vp
,
to
put
on
and
to
expresse
this
holy
affection
.
First
,
therefore
knowe
wee
,
What
zeale
is
that
zeale
or
burning
loue
towards
our
brethren
,
is
a
feruency
of
spirit
,
arising
of
a
mixture
of
loue
and
anger
,
for
zeale
,
is
a
mixt
affection
,
causing
men
to
seeke
the
good
of
their
brethren
,
and
moouing
them
to
indignation
and
griefe
,
when
any
thinge
is
done
to
the
hurt
of
their
brethren
,
or
that
may
hinder
their
good
:
And
this
feruencie
of
spirit
,
causing
men
thus
to
doo
,
is
twofould
,
either
according
to
knowledge
,
and
guided
by
the
word
of
God
,
or
it
is
blinde
,
2.
sorts
of
zeale
.
and
not
according
to
knowledge
,
as
was
that
of
Paul
before
his
conuersion
;
Phill
.
3.6
.
concerning
zeale
,
I
persecuted
the
church
.
Now
thirdly
,
touching
the
manifestation
of
this
feruencie
of
spirit
,
causing
men
to
do
as
hath
beene
said
,
it
is
to
be
manifested
two
waies
.
Zeale
is
to
be
manifested
two
waies
.
First
,
by
doing
good
according
to
the
abilitie
and
the
meanes
we
are
able
to
vse
,
to
the
soules
of
our
brethren
,
by
instructing
,
by
councelling
,
and
by
comforting
them
,
or
by
praying
for
them
,
thus
did
Epaphras
in
this
place
he
had
a
zeale
toward
the
Colossians
,
and
he
made
it
knowne
by
striuing
in
praiers
for
them
,
thus
did
Paul
as
wee
haue
seene
in
the
places
before
cited
.
Secondly
,
by
remouing
or
turning
away
,
or
at
least
endeauouring
to
turne
away
euill
,
as
wee
are
able
from
the
soules
of
our
brethren
,
by
shewing
our
holy
anger
and
indignation
against
their
sinnes
,
by
admonition
,
by
reprofe
,
or
by
correction
,
as
iust
occasion
is
offered
.
Thus
did
Moses
after
the
children
of
Israell
had
committed
that
foule
sinne
in
worshipping
the
golden
calfe
,
manifest
his
zeale
,
both
in
respect
of
Gods
glory
,
and
towards
the
people
,
by
his
holy
anger
,
and
indignation
against
them
for
that
sinne
,
He
(
as
we
finde
Exod
.
32.20
.
)
tooke
the
calfe
which
they
had
made
,
and
burned
it
in
the
fire
,
&
ground
it
vnto
powder
,
and
strawed
it
vpon
the
water
,
and
made
the
children
of
Israell
drinke
of
it
,
Zeale
ought
to
be
found
in
all
,
but
especially
in
publike
persons
and
such
as
haue
the
gouernment
of
others
.
And
hee
sharpely
reproued
Aaron
verse
21.
what
did
this
people
vnto
thee
that
thou
hast
brought
so
great
a
sinne
vpon
them
?
Now
in
the
fourth
place
for
the
persons
in
whom
this
zeale
to
our
brethren
ought
to
be
found
;
We
must
know
,
that
it
ought
to
be
found
in
all
,
but
especially
in
magistrates
,
in
ministers
,
and
such
as
haue
any
way
the
gouernment
of
others
,
as
heere
we
see
it
was
in
Epaphras
a
minister
,
and
so
in
Moses
,
in
Paul
and
such
like
publique
persons
,
so
then
the
summe
of
all
that
hath
beene
said
touching
zeale
to
our
brethren
is
this
.
All
men
,
but
especially
magistrates
,
ministers
,
and
such
as
haue
the
gouernment
of
others
,
are
to
haue
their
hearts
seized
with
a
feruency
of
spirit
,
arising
of
a
mixture
of
loue
,
and
anger
,
causing
them
according
to
the
direction
of
the
word
of
God
,
to
seeke
the
good
of
their
brethren
,
and
moouing
them
to
indignation
and
griefe
,
when
any
thing
is
done
to
the
hurt
of
their
brethren
,
and
they
are
to
manifest
that
feruencie
of
spirit
by
doing
what
good
they
are
able
to
the
soules
of
their
brethren
,
by
instruction
,
by
counsell
,
by
comfort
,
and
by
praiers
,
and
(
as
they
are
able
)
to
remoue
and
turne
away
,
or
at
least
endeauour
to
turne
away
euill
from
their
brethren
,
by
shewing
holy
anger
against
their
sinnes
,
by
admonition
by
reproofe
,
or
by
correction
,
as
iust
occasion
is
offered
.
This
is
that
zeale
and
that
burning
affection
of
loue
that
we
are
to
haue
our
hearts
possessed
with
all
,
and
especially
magistrates
,
and
ministers
,
and
such
as
haue
the
gouernment
of
others
,
and
this
are
they
to
manifest
it
to
their
brethren
.
Reproofe
of
such
as
want
zeale
to
their
brethren
.
And
now
if
we
do
examine
our selues
touching
this
holy
affection
of
zeale
to
our
brethren
,
where
,
almost
,
is
it
to
be
found
,
where
,
almost
is
that
man
that
hath
the
gouernment
of
others
in
any
kinde
,
that
magistrate
,
that
master
of
a
familie
,
or
the
like
,
that
hath
in
him
a
feruency
of
spirit
,
causing
him
to
seeke
the
good
of
the
soules
of
those
that
are
vnder
him
,
shewing
it
foorth
by
instruction
,
by
good
counsell
,
by
comfort
,
by
feruent
praier
,
and
moouing
him
to
indignation
and
griefe
for
their
sinnes
,
manifesting
that
by
holy
anger
,
by
admonition
,
by
reproofe
,
by
correction
as
iust
occasion
is
offered
?
do
not
many
masters
and
gouernors
,
not
onely
neglect
these
good
duties
,
to
those
that
be
vnder
them
,
but
many
times
euen
countenance
them
in
their
sinnes
?
doe
they
not
many
times
stand
by
their
children
,
and
seruants
,
and
heare
them
raile
,
curse
,
and
sweare
,
and
many
waies
misdemeane
themselues
,
and
yet
shew
foorth
no
manner
of
griefe
,
and
indignation
,
nor
dislike
for
the
same
.
Do
they
not
suffer
them
to
breake
the
sabboth
without
controlement
?
yea
sometimes
such
as
haue
the
gouernment
of
others
stand
by
them
in
the
open
streetes
,
when
they
are
at
their
sports
,
and
vanities
,
and
looke
on
them
,
and
neuer
open
their
mouthes
to
reprooue
them
.
This
is
for
want
of
zeale
to
our
brethren
,
wee
haue
not
our
hearts
possessed
with
that
burning
loue
towards
them
that
ought
to
be
in
vs
,
and
therefore
in
a
word
,
or
two
,
to
stirre
vs
vp
to
labour
after
this
zeale
,
and
this
burning
loue
towards
our
brethren
,
Two
mot●ues
to
stirre
vs
vp
to
labour
after
zeale
,
and
burning
loue
towards
our
brethren
.
and
especially
such
as
are
vnder
our
gouernment
,
consider
first
of
all
that
if
thou
haue
not
a
zeale
in
thine
heart
towards
thy
brethren
thou
shalt
neuer
doe
good
duties
to
them
carefully
,
and
conscionably
,
and
if
thou
doe
them
not
carefully
,
and
conscionably
,
the
doing
of
them
is
not
pleasing
to
the
Lord
,
for
it
is
not
the
good
dutie
done
,
that
is
pleasing
to
him
,
vnlesse
it
bee
done
in
truth
,
and
sinceritie
of
heart
,
and
affection
;
And
in
all
good
duties
done
,
he
lookes
rather
to
the
affection
of
the
doer
then
to
the
deede
done
.
Againe
consider
this
,
if
thou
haue
not
in
thee
a
zeale
towards
thy
brethren
,
and
especially
towards
such
as
bee
vnder
thy
charge
,
thou
hast
not
any
true
zeale
to
Gods
glory
;
his
glory
is
not
deare
vnto
thee
,
for
certainely
as
many
as
haue
zeale
to
the
glory
of
God
,
they
haue
also
a
zeale
,
and
burning
loue
to
their
brethren
,
and
they
desire
that
God
may
be
glorified
by
others
,
as
well
as
by
themselues
,
and
they
are
grieued
when
God
is
dishonored
,
when
they
heare
or
see
him
dishonored
by
any
and
especially
by
those
that
be
vnder
their
charge
.
If
then
thou
wouldest
do
good
duties
to
thy
brethren
,
and
especially
to
those
that
are
vnder
thy
charge
carefully
,
and
conscionably
,
and
so
as
they
may
bee
pleasing
to
God
.
And
if
thou
wouldest
make
it
cleare
,
that
thou
hast
a
zeale
to
Gods
glory
,
and
that
his
glory
is
deare
vnto
thee
,
(
which
indeed
ought
to
be
more
precious
and
deare
vnto
thee
,
then
thine
owne
saluation
.
)
Then
labour
thou
to
put
on
zeale
and
burning
loue
to
thy
brethren
,
and
especially
to
those
that
bee
vnder
thy
charge
,
neuer
rest
till
thou
finde
in
thee
a
feruencie
of
spirit
,
euen
a
mixture
of
loue
and
anger
,
causing
thee
(
according
to
knowledge
)
to
seeke
the
good
of
their
soules
,
by
all
good
meanes
,
and
moouing
thee
to
an
holy
indignation
and
griefe
,
when
any
thing
is
done
,
that
may
be
to
the
hurt
of
their
soules
.
In
the
next
place
,
we
are
to
marke
the
Apostles
amplification
of
Epaphras
his
zeale
,
by
the
measure
and
extent
of
it
,
that
it
was
a
great
zeale
,
extended
to
the
Colossians
,
and
to
them
of
Laodicea
,
and
them
of
Hierapolis
.
Hence
note
we
(
in
a
word
.
)
That
sometimes
the
children
of
God
haue
in
them
(
though
not
a
perfect
)
yet
a
great
measure
of
zeale
,
Gods
children
haue
somtimes
in
them
a
great
measure
of
zeale
and
burning
loue
to
their
brethren
.
and
burning
loue
to
their
brethren
,
and
that
extended
to
many
of
their
brethren
,
for
(
as
the
Apostle
Peter
saith
,
1
Pet
:
1.22
.
)
The
children
of
God
haue
their
soules
purified
in
obeying
the
truth
through
the
Spirit
,
to
loue
brotherly
without
faining
,
so
as
sometimes
they
come
to
loue
one
another
with
a
pure
heart
feruently
.
They
haue
not
onely
that
grace
of
true
loue
to
the
brethren
begun
in
them
,
but
they
many
times
feele
it
feruent
,
and
hot
within
them
.
Now
then
,
this
being
so
,
that
the
children
of
God
,
many
time
haue
in
them
,
a
great
measure
of
loue
,
euen
a
zeale
,
and
burning
loue
to
their
brethren
,
that
opinion
of
the
Papists
must
needs
fall
to
the
ground
,
that
men
cannot
know
whether
they
haue
grace
in
them
or
no
,
That
popish
opinion
confuted
,
that
men
cannot
know
whether
they
haue
grace
or
no
.
for
so
they
hold
,
when
they
are
pressed
with
it
,
that
a
beleeuer
may
bee
assured
of
his
saluation
by
the
testimonie
of
the
Spirit
,
and
by
grace
wrought
in
him
:
they
answer
,
that
a
man
cannot
know
whether
he
haue
faith
and
grace
in
him
or
no
.
This
opinion
of
theirs
cannot
stand
with
the
truth
now
deliuered
,
that
the
children
of
God
haue
many
times
that
grace
of
true
loue
to
their
brethren
in
a
great
measure
,
and
a
burning
loue
vnto
them
:
for
can
a
liuing
man
haue
fire
in
his
naked
bosome
,
and
not
feele
it
warme
?
no
more
can
a
man
haue
a
zeale
,
and
burning
loue
to
his
brethren
in
his
heart
,
and
not
feele
the
heat
of
it
,
it
is
not
possible
,
and
therefore
it
is
but
a
fancie
,
that
a
man
may
haue
grace
in
his
heart
,
and
not
feele
it
.
Againe
,
is
it
so
,
that
the
children
of
God
haue
many
times
euen
a
zeale
and
burning
loue
to
their
brethren
?
let
this
then
lead
vs
to
a
consideration
of
the
greatnesse
of
Gods
loue
to
his
children
:
The
great
zeale
that
is
found
in
Gods
children
ought
to
lead
vs
to
a
consideration
of
Gods
great
loue
to
his
children
.
for
why
is
there
sometimes
in
men
,
that
are
compassed
with
many
infirmities
,
and
haue
in
them
such
dregs
of
corruption
,
so
long
as
they
are
in
this
life
,
such
a
measure
of
loue
to
their
brethren
,
as
their
loue
is
a
zealous
and
burning
loue
;
how
exceeding
great
then
is
the
loue
of
God
to
his
children
,
who
is
the
perfection
of
loue
,
euen
loue
it selfe
,
1
Ioh
.
4.5
.
his
loue
to
his
children
far
exceeds
the
loue
of
the
best
men
in
the
world
,
euen
as
farre
as
God
himselfe
excelleth
dust
,
and
earth
,
sin
,
and
corruption
.
A
sweet
comfort
,
and
let
it
bee
laid
vp
in
the
hearts
of
all
Gods
children
:
hast
thou
an
assurance
of
Gods
loue
shed
abroad
in
thine
heart
?
Note
.
then
comfort
thy selfe
,
his
zeale
,
his
burning
loue
to
his
children
,
is
like
to
himselfe
,
infinite
,
and
vnchangeable
:
it
was
the
ground
of
sending
Christ
,
as
the
Prophet
saith
,
Isai
:
9.7
.
the
zeale
of
the
Lord
of
hostes
will
performe
this
.
And
the
Lord
hauing
once
loued
thee
,
his
loue
will
neuer
faile
thee
,
but
vndoubtedly
bring
thee
to
eternall
happinesse
and
blisse
.
One
thing
further
wee
are
to
marke
,
the
Apostle
doth
not
barely
affirme
it
,
that
Epaphras
had
a
great
zeale
to
the
Colossians
,
&c.
but
he
confirmes
it
by
his
own
testimonie
:
and
to
the
end
they
might
be
fully
perswaded
of
it
,
hee
saith
,
I
beare
him
record
,
or
witnesse
,
that
he
hath
a
great
zeale
for
you
,
and
for
them
of
Laodicea
,
and
them
of
Hierapolis
.
The
point
hence
arising
is
this
.
That
we
are
to
witnesse
the
good
things
,
and
the
good
graces
that
are
in
our
brethren
,
when
our
witnesse
and
testimonie
may
do
any
good
,
Wee
are
to
witnesse
the
good
things
and
graces
that
are
in
our
brethren
,
when
our
witnesse
may
do
any
good
.
when
our
witnesse
may
bee
to
Gods
glory
,
to
the
praise
of
his
gifts
,
or
may
winne
more
credit
to
their
grace
and
gifts
,
that
they
may
be
more
able
to
do
more
good
by
them
.
Thus
did
the
Apostle
in
this
place
;
and
thus
did
our
Sauiour
giue
testimonie
to
Iohn
,
Mat
:
11.11
.
Verily
I
say
vnto
you
,
among
them
which
are
begotten
of
women
,
arose
there
not
a
greater
then
Iohn
Baptist
:
thus
are
we
to
doe
,
only
remembring
this
rule
.
That
wee
witnesse
the
good
things
that
are
in
our
brethren
,
When
we
are
to
witnes
the
good
things
that
are
in
our
brethren
.
and
speake
of
them
rather
in
their
absence
,
then
in
their
presence
,
vnlesse
in
case
of
extreame
deiection
of
minde
,
otherwise
we
are
rather
to
speake
of
them
in
their
absence
,
then
in
their
presence
:
for
though
wee
witnes
the
truth
,
yet
our
testimonie
in
the
hearing
of
our
brethren
themselues
,
may
seeme
rather
to
sauour
of
flattery
,
then
of
any
good
liking
of
those
good
things
,
and
(
thorow
the
corruption
of
nature
)
it
may
be
an
occasion
of
making
the
party
proud
,
and
highly
conceited
of
himselfe
.
Come
we
to
the
14th
verse
.
VER
.
14.
Luke
the
beloued
Physitian
greeteth
you
,
and
Demas
.
In
this
Verse
the
Apostle
doth
further
manifest
and
declare
the
loue
of
two
other
men
,
that
were
with
him
,
towards
the
Colossians
,
namely
,
of
Luke
and
of
Demas
,
that
they
also
sent
greeting
and
salutations
to
them
:
and
the
first
of
these
he
sets
out
ouer
and
besides
his
name
,
by
his
particular
calling
and
profession
,
that
he
was
a
Physitian
,
to
which
is
added
an
epithite
,
or
adiunct
of
further
commendation
,
(
beloued
)
that
hee
was
a
beloued
Physitian
,
Luke
the
beloued
Physitian
greeteth
you
.
and
Demas
he
only
names
,
without
adding
any
further
title
of
commendation
to
him
.
Who
this
Luke
was
,
it
is
doubtfull
,
and
some
thinke
it
was
Luke
the
Euangelist
that
writ
the
gospell
,
and
the
Acts
of
the
Apostles
;
others
thinke
it
was
not
he
,
but
some
other
man
of
that
name
,
Interpretation
.
to
which
opinion
I
rather
incline
,
because
in
all
likelyhood
,
if
it
had
been
Luke
the
Euangelist
,
the
Apostle
would
rather
haue
giuen
him
that
title
,
then
the
title
of
Physitian
,
that
being
a
more
excellent
title
,
and
of
greater
honour
and
dignitie
.
And
againe
,
the
Apostle
speaking
of
him
,
2
Tim
:
4.11
.
he
only
names
him
without
addition
of
Euangelist
;
that
which
they
(
who
hold
him
to
be
Luke
the
Euangelist
)
doe
alledge
for
their
proofe
out
of
Philem
:
epist:
vers
.
24.
that
he
was
Pauls
fellow
helper
,
is
not
of
sufficient
weight
to
prooue
it
:
for
some
were
his
fellow
helpers
,
that
were
no
Euangelists
,
nor
Ministers
,
as
appeares
Rom:
16.3
.
Aquila
and
Priscilla
tent-makers
,
were
his
fellow
helpers
:
but
who
this
Luke
was
,
it
is
not
much
materiall
:
they
that
hold
him
to
be
the
Euangelist
,
say
also
that
he
was
a
Physitian
,
one
that
had
skill
in
that
facultie
of
Physicke
,
and
in
curing
bodily
diseases
,
and
therefore
without
further
inquirie
wee
may
keepe
to
this
title
Phisitian
,
heere
giuen
him
by
the
Apostle
.
Luke
the
Physitian
]
The
Apostle
addes
(
beloued
.
)
The
originall
text
runnes
thus
:
Luke
the
Physitian
that
beloued
:
the
meaning
i●
,
Luke
the
Physitian
beloued
of
God
,
and
for
his
pietie
,
religion
,
and
christian
cariage
in
his
calling
,
singularly
beloued
of
me
,
and
of
all
true
Christians
that
knew
him
.
(
and
Demas
.
)
This
Demas
was
he
(
no
doubt
)
of
whom
afterwards
the
Apostle
complained
,
2
Tim
:
4.10
.
that
hee
had
forsaken
him
and
embraced
this
present
world
:
wee
need
not
further
stand
vpon
these
words
touching
the
meaning
of
them
.
Now
in
that
the
Apostle
sets
out
Luke
by
his
particular
calling
and
profession
,
that
hee
was
a
Physitian
,
(
not
to
inquire
,
why
it
was
,
that
Paul
had
a
Physitian
in
his
companie
,
I
hold
that
a
needlesse
thing
,
)
wee
haue
a
manifest
allowance
giuen
to
physicke
,
and
to
Physitians
.
That
to
be
a
professed
Physitian
,
one
that
hath
skill
to
cure
the
bodily
diseases
of
men
,
is
an
approoued
facultie
,
It
is
a
lawfull
and
commendable
course
of
life
to
be
a
professed
Physitian
.
and
a
lawfull
and
commendable
course
of
life
,
otherwise
the
Apostle
would
neuer
haue
commended
Luke
,
by
this
terme
(
Physitian
,
)
if
to
be
of
that
profession
,
were
not
lawfull
,
and
very
profitable
,
and
comfortable
vnto
the
sonnes
of
men
;
but
further
to
prooue
this
,
we
finde
that
the
spirit
of
God
hath
giuen
approbation
of
Physicke
in
other
places
of
Scripture
.
Ierem
:
8.21
.
the
Prophet
bewayling
the
hurt
of
the
people
,
euen
the
misery
that
was
to
come
on
them
for
their
sinnes
,
hee
wisheth
vers
.
22.
that
their
hurt
might
be
healed
,
and
hee
sets
downe
his
wish
by
way
of
expostulation
,
in
metaphoricall
termes
,
taken
from
balme
,
which
is
precious
for
curing
of
hurts
and
wounds
,
whereof
there
was
great
store
in
Gilead
,
as
appeares
Gen
:
37.25
.
and
from
Physitians
,
saith
he
,
Is
there
no
balme
in
Gilead
?
is
there
no
Physitian
there
?
and
Iob
13.4
.
Iob
compares
his
friends
to
vnskilfull
Physitians
:
saith
he
,
all
you
are
Physitians
of
no
value
.
In
that
parable
,
Luk
:
10
34.
it
is
said
of
the
Samaritane
,
by
way
of
commendation
,
that
he
bound
vp
,
and
powred
in
oyle
and
wine
into
the
wounds
,
of
the
man
that
lay
wounded
between
Ierusalem
and
Iericho
,
which
(
indeed
)
was
a
practise
of
Physick
:
for
wine
serues
to
cleanse
,
and
to
ease
the
paine
within
,
and
oyle
to
mollifie
the
flesh
,
and
to
allay
the
paine
without
:
to
which
the
Prophet
alludes
,
Isai
:
1.6
.
they
haue
not
been
wrapped
nor
bound
vp
,
nor
mollified
with
oyle
.
but
most
pregnant
for
proofe
of
the
point
in
hand
,
is
that
speech
of
our
Sauiour
▪
comparing
himselfe
to
a
Physitian
,
Mat
:
9
11.
saith
hee
The
whole
need
not
a
Physitian
,
but
they
that
are
sicke
.
In
which
comparison
,
he
shewes
plainly
,
that
there
is
sometimes
necessarie
and
good
vse
of
the
Physitian
for
the
body
,
and
therefore
his
calling
is
lawfull
and
commendable
.
And
the
reason
of
this
is
euident
,
namely
this
,
the
Lord
hath
put
many
excellent
qualities
and
vertues
into
herbes
,
and
other
creatures
,
seruing
for
the
cure
of
diseases
,
and
for
the
preseruation
and
restoring
of
health
to
the
bodie
of
man
,
which
are
hidden
and
vnknowne
,
till
they
be
found
out
by
study
and
obseruation
,
and
there
is
almost
an
infinite
number
of
diseases
that
befall
the
bodie
of
man
;
the
bodie
of
man
is
subiect
almost
to
innumerable
diseases
,
which
men
of
other
trades
and
callings
,
in
regard
of
imploiments
,
cannot
know
by
their
names
,
much
lesse
can
they
know
the
causes
,
and
nature
of
them
;
and
therefore
it
is
needfull
that
some
men
set
themselues
apart
to
study
the
Art
of
Phisicke
,
that
they
may
know
the
vertues
of
hearbes
,
and
other
things
,
that
serue
for
Medicine
,
and
may
bee
able
wisely
to
applie
them
,
either
simply
,
or
in
composition
,
and
that
they
may
know
the
naturall
causes
of
diseases
,
their
continuall
or
intermitting
courses
,
their
,
simptomes
,
and
crisis
,
the
state
and
constitutions
of
mens
bodies
,
and
may
vse
medicines
,
either
to
preuent
,
or
to
remoue
diseases
accordingly
,
and
so
the
skill
of
Physick
being
of
such
excellent
vse
,
it
must
needes
follow
,
that
the
profession
of
that
facultie
is
a
lawfull
and
commendable
course
of
life
.
And
therefore
for
vse
of
this
;
First
it
must
teach
vs
to
esteeme
of
good
and
wholesome
Physicke
,
as
a
blessing
of
God
,
and
of
needfull
vse
at
somtimes
,
Good
and
wholesome
Physicke
is
to
be
esteemed
as
a
blessing
of
God
and
of
needfull
vse
at
sometimes
.
and
not
(
as
the
fashion
of
some
is
)
to
contemne
it
as
a
thing
altogether
needlesse
,
and
vnprofitable
;
some
are
so
willfully
auerse
in
this
kinde
,
as
sometimes
they
sticke
not
to
say
,
they
will
rather
die
then
take
Phisicke
:
but
let
such
know
,
they
are
guilty
of
the
neglect
of
an
excellent
ordinance
of
God
,
and
a
meanes
that
he
hath
appointed
for
the
preseruation
of
health
,
and
life
,
which
we
are
bound
to
preserue
,
by
all
possible
good
meanes
;
Note
.
for
this
temporarie
life
is
a
precious
iewell
,
it
is
giuen
vs
that
in
it
wee
might
vse
all
good
meanes
to
attaine
to
life
and
saluation
,
it
is
the
time
of
grace
and
saluation
,
and
as
the
Preacher
saith
,
Eccles
.
9.4
.
Whosoeuer
is
ioined
to
all
the
liuing
hath
hope
,
for
it
is
better
to
be
a
liuing
Dogge
,
then
a
dead
Lion
.
And
if
a
man
die
in
his
sinnes
,
all
hope
of
repentance
is
gone
,
and
hee
cannot
redeeme
it
with
the
price
of
a
thousand
worlds
.
That
which
some
vse
to
obiect
against
the
vse
of
Physicke
,
is
not
worth
answering
That
some
who
vse
Physicke
are
not
better
for
it
,
but
many
times
the
worse
,
and
therefore
they
will
vse
none
at
all
.
For
by
the
same
reason
they
might
reiect
the
vse
of
meat
and
drinke
.
Doe
not
we
see
that
some
thriue
not
,
but
euen
pine
away
in
the
midst
of
plentie
,
and
variety
of
wholesome
meats
and
drinkes
?
Common
experience
shewes
it
,
shall
any
thereupon
wilfully
refuse
the
vse
of
meat
and
drinke
?
No
,
no
,
euery
man
may
see
that
is
but
a
foolish
cauill
,
and
the
cause
is
like
in
the
vse
of
Physicke
;
wee
are
therefore
to
esteeme
Physicke
as
a
good
meanes
the
Lord
hath
appointed
for
the
recouerie
of
health
,
in
time
of
sicknes
,
and
to
vse
it
in
time
of
neede
carefully
,
and
with
good
conscience
,
leauing
the
issue
and
blessing
to
the
Lord
.
And
that
wee
may
vse
Phisicke
with
a
good
conscience
and
looke
for
a
blessing
on
it
;
Three
things
to
be
remembred
in
the
vse
of
Physicke
.
Three
things
must
bee
remembred
.
1
First
,
that
the
medicines
wee
vse
be
lawfull
,
such
as
haue
in
them
a
naturall
power
and
vertue
to
cure
a
bodily
disease
,
not
charmes
,
or
spels
,
or
amulets
,
and
the
like
,
which
haue
no
power
,
either
by
creation
,
or
by
any
ordinance
of
God
to
that
purpose
.
2
Secondly
,
that
wee
vse
good
medicines
,
onely
as
meanes
,
not
trusting
in
them
as
able
to
doe
vs
any
good
of
themselues
,
without
Gods
blessing
on
them
;
king
Asa
commended
in
Scripture
for
many
other
things
,
is
yet
blamed
for
this
,
2
Chron
.
16.12
.
That
hee
trusted
to
the
Physitions
.
3
And
thirdly
,
that
we
vse
good
Physicke
and
medicines
,
with
praier
,
euer
calling
vpon
God
,
for
the
pardon
of
our
sinnes
,
yea
rather
desiring
the
pardon
of
our
sinnes
,
then
the
release
of
our
paine
,
and
intreating
the
Lord
for
a
blessing
vnto
our
Physicke
,
for
the
remouing
of
our
disease
,
and
the
restoring
of
health
vnto
vs
,
if
it
be
his
good
will
and
pleasure
,
and
if
thus
wee
vse
Physicke
in
time
of
need
,
we
shall
finde
it
profitable
,
and
comfortable
,
and
a
meanes
of
restoring
health
to
vs
,
if
the
Lord
see
it
meete
for
his
glorie
,
and
our
good
.
And
for
further
vse
of
this
point
,
is
it
so
,
that
wholesome
Physicke
,
for
the
body
is
a
thing
of
excellent
vse
,
and
so
to
be
esteemed
of
vs
?
Surely
,
then
much
more
are
we
to
esteeme
of
the
physicke
for
our
soules
,
We
are
more
to
esteeme
of
the
physicke
for
our
soules
,
then
of
the
physicke
for
our
bodies
.
of
that
physicke
and
those
medicines
that
serue
for
the
curing
of
the
maladies
,
and
diseases
of
our
soules
,
and
as
euery
one
is
,
or
ought
to
be
a
Phisitian
for
his
own
body
,
so
much
more
for
his
owne
soule
.
Few
are
skilfull
Physitians
for
their
soules
.
But
alas
,
I
must
needes
heere
breake
out
into
a
complaint
;
Few
there
be
that
haue
any
vnderstanding
or
skill
,
what
thing
is
good
for
the
healing
of
the
infirmities
and
diseases
of
their
soules
,
and
(
which
is
worse
)
most
haue
little
or
no
care
to
learne
or
remember
such
things
,
when
they
are
told
them
,
euery
one
almost
knows
what
is
good
for
his
body
,
euery
one
almost
can
say
,
oh
,
I
haue
an
hot
liuer
,
or
a
cold
stomacke
,
a
moist
braine
,
or
I
am
troubled
with
winde
,
and
such
like
,
and
this
is
good
for
mee
,
and
that
is
hurtfull
,
and
this
I
will
vse
,
and
that
I
will
forbeare
;
yea
,
if
wee
heare
it
but
once
from
the
mouth
of
another
,
this
is
good
for
you
,
or
that
is
hurtfull
in
regard
of
your
infirmitie
,
or
disease
,
we
euer
after
that
remember
it
,
and
we
can
say
,
I
heard
such
an
one
tell
mee
once
,
it
may
bee
20.
or
30.
yeeres
agoe
,
this
is
good
for
mee
,
and
therefore
this
I
will
vse
,
this
is
hurtfull
for
mee
,
and
therefore
I
will
forbeare
it
.
This
I
speake
not
against
,
this
is
lawfull
,
but
let
this
shame
vs
in
regard
of
our
ignorance
and
vnskilfulnesse
,
and
want
of
remembrance
,
touching
things
that
are
good
against
the
infirmites
,
and
diseases
of
our
soules
,
we
seldome
or
neuer
say
,
oh
I
haue
a
windy
minde
,
a
mind
full
of
nothing
but
ignorance
,
and
vanitie
,
my
heart
is
much
troubled
with
the
lust
of
vncleanenesse
,
of
pride
,
of
couetousnesse
,
and
such
like
;
this
is
good
for
mee
,
and
this
I
will
vse
,
and
that
is
euill
and
hurtfull
for
mee
,
and
I
will
refuse
and
auoide
it
.
Nay
,
let
a
man
tell
vs
many
times
ouer
,
what
is
good
against
the
particular
infirmitie
,
or
disease
whereof
our
soules
doe
chiefely
labour
,
and
we
either
take
no
notice
of
it
,
or
we
remember
it
not
.
For
example
,
let
vs
heare
and
that
often
,
that
a
due
consideration
of
the
insufficiency
of
riches
in
themselues
to
doe
vs
good
,
that
our
excessiue
desire
of
them
being
satisfied
,
hath
the
curse
of
God
attending
on
it
,
and
that
contentation
,
and
the
like
,
are
meanes
to
cure
that
lust
of
couetousnesse
that
is
in
vs.
Let
vs
be
told
that
a
serious
consideration
of
our
owne
vilenesse
and
sinne
,
a
due
consideration
of
Gods
prouidence
that
nothing
befalles
vs
but
by
his
hand
,
that
frequent
and
earnest
praier
,
and
the
like
,
are
speciall
means
to
be
vsed
against
the
violent
affection
of
iniust
anger
that
takes
place
in
vs
,
and
we
either
take
no
knowledge
of
these
things
,
or
we
remember
them
not
.
Thou
wilt
say
,
alas
my
memory
is
weake
,
and
I
cannot
remember
them
.
Canst
thou
remember
a
thing
once
told
thee
for
the
good
of
thy
body
,
and
not
that
which
is
often
repeated
for
the
good
of
thy
soule
?
blame
not
thy
memory
,
there
is
another
thing
in
thee
blame-worthy
,
and
that
is
this
,
thou
sauourest
the
things
of
the
flesh
,
and
thy
whole
study
and
care
is
for
the
good
of
thy
body
,
and
thou
hast
little
or
no
care
for
the
good
of
thy
soule
:
and
hence
it
is
that
thou
dost
take
notice
,
and
remember
things
told
thee
for
the
good
of
thy
body
,
though
thou
heare
them
but
once
,
and
not
things
often
spoken
for
the
good
of
thy
soule
.
Well
,
art
thou
able
to
see
and
discerne
the
particular
infirmity
of
thy
body
?
Dost
thou
know
and
remember
it
once
told
thee
,
what
is
good
,
or
what
is
hurtfull
in
regard
of
that
infirmity
?
And
dost
thou
vse
the
one
and
forbeare
the
other
accordingly
?
Oh
then
let
this
shame
thee
if
thou
be
ignorant
,
or
vnskilfull
touching
the
infirmitie
of
thy
soule
,
or
remembring
not
things
often
told
thee
that
are
good
against
the
same
,
and
for
the
curing
of
that
infirfirmity
,
as
thou
art
a
Physitian
in
some
sort
for
thine
own
body
,
which
is
commendable
;
so
much
more
bee
thou
a
Physician
for
thy
soule
,
spie
out
the
disease
of
thy
soule
,
and
if
thou
knowest
the
speciall
infirmitie
,
or
diseases
of
thy
soule
,
be
it
one
,
or
more
,
labour
also
to
know
what
may
serue
for
the
cure
of
it
,
and
if
once
thou
heare
of
that
which
may
doe
thee
good
for
that
disease
,
lay
it
vp
,
and
remember
it
,
and
make
vse
of
it
,
as
occasion
is
offered
.
And
in
as
much
as
thy
soule
is
farre
more
excellent
then
thy
body
,
so
haue
thou
a
greater
care
of
the
health
and
soundnesse
of
that
,
then
of
thy
bodie
.
The
Apostle
addes
(
beloued
)
signifying
that
Luke
was
such
a
Physician
,
as
for
his
pietie
,
and
religion
,
and
for
his
Christian
carriage
in
his
calling
,
was
singularly
beloued
of
the
Apostle
,
We
are
so
to
carrie
our selues
in
our
particular
callings
,
as
wee
may
iustly
gaine
loue
from
them
with
whom
we
haue
to
deale
.
and
of
all
true
beleeuers
that
knew
him
.
I
spoke
of
this
Epithite
before
,
verse
7.
I
will
only
adde
thus
much
in
a
word
.
That
according
to
the
example
of
Luke
we
are
to
carry
our selues
in
our
personal
and
particular
calling
as
we
may
iustly
gaine
loue
from
those
,
with
whom
we
haue
to
deale
,
that
we
may
iustly
and
truely
bee
called
(
being
Physicians
)
beloued
Physicians
,
being
Marchants
,
beloued
Marchants
and
such
like
,
and
that
wee
may
so
doe
,
wee
must
looke
that
in
the
practise
of
the
workes
of
our
places
and
callings
there
bea
practise
of
holinesse
and
loue
,
that
wee
shew
foorth
holinesse
towards
God
,
and
loue
to
our
brethren
,
How
this
may
be
done
.
in
the
practise
of
the
workes
of
our
particular
callings
,
and
that
we
be
such
as
in
the
workes
of
our
particular
calling
,
seeke
not
our selues
,
our
own
profits
and
commodities
,
but
the
glory
of
God
,
and
good
of
our
brethren
,
and
that
we
by
loue
serue
our
brethren
,
as
it
is
Gal.
5.13
.
And
if
wee
so
doe
,
wee
shall
(
doubtlesse
)
winne
the
loue
of
our
brethren
,
and
finde
comfort
in
our
owne
hearts
.
In
the
last
place
obserue
we
,
that
the
Apostle
concludes
with
Demas
,
that
he
also
sent
salutations
to
the
Colossians
,
and
hee
onely
names
him
,
and
sets
no
marke
of
honour
vpon
him
;
And
whence
was
this
?
Surely
the
holy
Ghost
whose
pen-man
the
Apostle
was
,
seeing
the
hollownesse
and
hypocrisie
of
Demas
,
which
afterwards
brake
out
,
and
appeared
in
forsaking
Paul
,
and
imbracing
this
present
world
,
would
not
vouchsafe
him
any
title
of
commendation
,
though
hee
deceiued
men
,
who
made
account
of
him
in
regard
of
the
good
profession
he
made
for
a
time
,
and
he
was
a
companion
to
the
Apostle
,
yet
hee
could
not
deceiue
the
holy
Ghost
,
he
saw
his
hollow
heart
and
therefore
,
would
not
giue
him
any
title
of
honour
,
more
then
this
,
that
hee
sent
salutations
to
the
Colossians
,
which
a
wretched
worldling
may
easily
doe
.
Hence
we
may
gather
.
That
howsoeuer
dissembling
hypocrites
,
may
deceiue
men
,
and
euen
good
men
may
make
account
of
them
,
Though
dissembling
hypocrites
may
deceiue
good
men
,
yet
they
cannot
deceiue
the
Lord
.
in
regard
of
their
outward
profession
,
and
admit
them
to
be
their
companions
,
as
Paul
did
Demas
,
yet
they
cannot
deceiue
the
Lord
,
the
Lord
sees
the
deceit
and
hollownesse
of
their
hearts
,
and
though
men
make
account
of
them
,
yet
the
Lord
vouchsafes
them
no
regard
at
all
;
no
,
though
they
eate
and
drinke
in
his
presence
,
though
they
come
to
the
Table
of
the
Lord
,
and
heare
him
speake
vnto
them
in
his
word
,
and
seeme
to
make
an
excellent
profession
,
and
goe
so
farre
in
that
profession
,
and
come
to
knocke
at
heauen
gates
,
and
men
cannot
discerne
them
,
yet
the
Lord
all
that
while
sees
them
to
be
but
hypocrites
,
and
hath
no
respect
vnto
them
,
and
will
then
tell
them
,
he
knowes
them
not
whence
they
are
,
and
say
,
Depart
from
me
yee
workers
of
iniquitie
,
Luk
.
13.26.27
.
If
then
thou
be
a
professor
of
religion
,
looke
thou
to
the
soundnesse
of
thy
profession
,
Professors
of
Religion
are
to
looke
to
the
soundnes
of
their
profession
.
thinke
it
not
sufficient
to
come
to
the
hearing
of
the
word
,
and
to
the
Table
of
the
Lord
,
and
to
make
a
faire
outward
shew
of
religion
,
but
looke
there
be
soundnesse
of
religion
in
thine
heart
;
for
alas
,
what
will
it
auaile
thee
to
make
a
goodly
shew
of
Rel●gion
,
and
to
bee
highly
esteemed
for
it
among
men
,
yea
amongst
good
men
,
when
notwithstanding
the
Lord
sees
thee
to
be
a
dissembling
hypocrite
,
and
hath
no
regard
vnto
the
?
Remember
this
,
thou
maiest
in
a
seeming
shew
of
Religion
goe
so
farre
as
to
knocke
at
heauen
gates
,
and
challenge
the
Lord
to
let
thee
in
,
and
yet
the
Lord
see
thee
to
be
but
an
hypocrite
,
and
then
be
dismissed
,
and
sent
away
with
a
N●scio
,
I
know
thee
not
,
depart
from
mee
thou
worker
of
iniquitie
;
therefore
as
thou
dost
tender
the
good
of
thine
own
soule
,
looke
to
to
the
soundnesse
of
thine
heart
,
Note
.
that
religion
be
soundly
rooted
in
thine
heart
,
and
that
thou
maiest
with
good
conscience
appeale
to
the
Lord
,
as
Dauid
did
,
Psalm
.
139.1
.
and
as
Ieremiah
did
Ierem
.
12.3
.
and
honour
the
Lord
in
thine
heart
as
they
did
,
and
then
(
doubtlesse
)
the
Lord
will
honor
thee
,
he
will
vouchsafe
thee
honour
and
good
estimation
in
the
world
,
at
least
in
the
hearts
of
his
children
,
and
of
his
mercy
he
will
crowne
thee
after
this
life
is
ended
,
with
euerlasting
honour
in
the
kindome
of
heauen
.
VER
.
15.
Salute
the
brethren
which
are
of
Laodicea
,
and
Nymphas
,
and
the
Church
which
is
in
his
house
.
In
this
verse
the
Apostle
comes
to
the
third
branch
of
his
conclusion
,
which
is
laid
downe
in
the
15.16
.
and
17.
The
third
branch
of
the
Apostles
conclusion
.
verses
,
and
it
containes
a
setting
downe
of
some
speciall
things
which
he
willed
the
Colossians
to
do
,
and
that
they
should
cause
to
be
done
,
both
to
the
Church
of
Laodicea
,
and
to
some
particular
persons
.
In
this
verse
hee
wisheth
the
Colossians
to
salute
from
him
their
neighbors
,
them
of
Laodicea
,
whom
he
stiles
by
the
name
of
brethren
,
(
Salute
the
brethren
which
are
of
Laodicea
)
and
then
more
specially
,
one
Nymphas
,
together
with
those
that
were
in
his
house
whom
hee
doth
honour
and
dignifie
with
the
title
of
a
Church
,
(
and
the
Church
which
is
in
his
house
.
)
Let
vs
first
cleare
the
words
touching
the
sense
and
meaning
of
them
.
(
Salute
the
brethren
.
)
The
word
(
brethren
)
in
Scripture
hath
diuers
acceptions
,
Interpretation
.
sometimes
it
signifies
such
as
are
children
of
the
same
wombe
,
brethren
by
nature
,
as
Iacob
and
Esau
were
;
some
times
men
of
the
same
bloud
,
as
Abraham
and
Lot
,
Genes
.
13.8
.
sometimes
men
of
the
same
Countrey
,
thus
Sauls
countrey-men
are
called
his
brethren
,
2.
Chr.
12.2
,
sometimes
men
of
the
same
religion
.
And
thus
the
word
(
brethren
)
is
vsually
taken
in
the
new
Testament
,
for
such
as
being
conuerted
to
the
true
faith
of
Christ
,
made
open
profession
of
that
truth
,
and
so
it
is
heere
to
bee
taken
.
(
Salute
the
brethren
which
are
of
Laodicea
)
that
is
,
salute
those
at
Laodicea
which
are
conuerted
to
the
true
faith
,
and
make
open
profession
of
the
faith
,
and
Gospell
of
Christ
,
(
and
Nymphas
more
specially
,
and
the
Church
which
is
in
his
house
.
)
Some
by
Church
in
Nymphas
his
house
,
vnderstand
a
Congregation
,
or
an
assembly
of
Christians
,
which
(
say
they
)
it
may
seeme
,
vsed
to
meete
together
in
his
house
,
to
performe
holy
exercises
of
Religion
,
but
(
as
I
take
it
)
that
is
not
the
meaning
of
the
Apostle
,
so
much
being
before
implied
in
the
word
(
brethren
)
euen
all
the
Christians
generally
that
were
in
Laodicea
,
but
by
the
Church
in
the
house
of
Nymphas
we
are
to
vnderstand
his
Christian
family
,
which
was
so
well
instructed
in
the
true
faith
of
the
Gospell
,
and
so
godly
and
religious
as
for
the
pietie
and
good
order
obserued
in
that
familie
,
there
being
the
word
read
,
instruction
,
consolation
,
praier
,
singing
of
Psalmes
,
and
such
like
holy
exercises
vsed
,
it
was
like
to
a
little
visible
Church
,
or
Congregation
,
in
which
there
be
professors
of
true
Religion
,
worshipping
God
in
Christ
according
to
his
word
,
in
the
exercises
of
Religion
.
Thus
then
are
the
words
of
this
verse
to
bee
conceiued
,
as
if
the
Apostle
had
said
.
Salute
in
my
name
,
or
from
me
your
neighbours
,
those
at
Laodicea
,
who
being
conuerted
to
the
faith
of
the
Gospell
make
open
profession
of
the
same
,
and
more
specially
Nymphas
,
and
his
Christian
family
,
which
for
the
pietie
and
good
order
obserued
in
the
same
,
in
the
vse
of
holy
exercises
,
is
,
euen
as
a
little
visible
Church
,
or
congregation
,
in
which
there
be
professors
of
true
religion
,
worshipping
God
according
to
his
word
in
the
exercises
of
religion
.
Come
we
now
to
such
instructions
as
this
verse
doth
further
offer
vnto
vs
;
and
first
in
that
the
Apostle
sent
salutations
from
himselfe
to
them
of
Laodicea
,
which
was
a
token
and
testimonie
of
his
loue
towards
them
,
and
yet
he
had
neuer
seen
them
,
as
appeares
cap
:
2.1
.
onely
note
with
me
,
this
in
a
word
.
That
wee
are
to
loue
euen
those
Christians
wee
neuer
saw
,
and
to
testifie
and
make
knowne
our
loue
to
them
by
all
good
meanes
Wee
are
to
loue
those
Christians
we
neuer
saw
,
and
to
testifie
our
loue
vnto
them
by
all
good
means
.
vpon
any
iust
occasion
that
is
offered
.
For
why
?
they
are
members
with
vs
of
the
same
body
,
and
they
are
conioyned
with
vs
by
the
same
Spirit
,
euen
by
the
Spirit
of
Christ
:
and
therefore
wee
ought
to
loue
them
,
though
we
haue
neuer
seen
them
,
face
to
face
,
and
to
testifie
our
loue
by
salutations
,
prayers
,
and
the
like
,
as
any
iust
occasion
is
offered
.
And
if
thou
haue
not
a
loue
to
the
members
of
Christ
,
wheresoeuer
they
be
scattered
on
the
face
of
the
earth
,
and
if
thou
do
not
shew
it
forth
by
praying
for
them
,
as
for
thy
seife
,
and
for
thine
owne
familiar
friends
,
and
by
other
good
meanes
,
it
is
an
euidence
and
token
thou
art
not
a
liuely
member
of
that
body
of
Christ
,
Such
as
want
loue
to
the
members
of
Christ
wheresoeuer
they
be
,
cannot
as
yet
assure
themselues
to
be
members
of
the
body
of
Christ
.
as
yet
.
This
point
I
haue
heretofore
handled
,
and
therfore
let
it
serue
to
haue
pointed
at
it
in
a
word
.
In
the
next
place
,
we
are
to
marke
,
that
the
Apostle
saluting
them
of
Laodicea
,
that
were
professors
of
the
true
faith
of
Christ
,
he
calls
them
brethren
.
Whence
wee
are
taught
thus
much
.
That
professors
of
the
same
true
roligion
are
in
as
neere
relation
one
to
another
as
naturall
brethren
,
Professors
of
the
same
true
religion
are
to
hold
themselues
as
brethren
one
to
another
,
and
to
loue
one
another
as
brethren
,
euen
heartily
and
mutually
.
and
are
to
be
affected
one
to
another
,
and
to
loue
one
another
,
as
brethren
,
such
as
professe
the
same
true
religion
,
are
to
hold
themselues
as
brethren
one
to
another
,
and
to
loue
as
brethren
,
that
is
,
to
loue
one
another
heartily
and
mutually
,
for
so
do
naturall
brethren
,
vnlesse
they
degenerate
and
grow
out
of
kinde
;
Wee
finde
it
often
in
Scripture
,
that
the
professors
of
the
same
true
faith
,
are
stiled
by
the
name
of
brethren
,
and
stirred
vp
to
hearty
and
mutuall
loue
,
vnder
the
title
of
brethren
,
as
Rom:
12.10
.
Be
affectioned
to
loue
another
with
brotherly
loue
.
1
Pet
:
3.8
.
Loue
as
brethren
.
It
is
a
knowne
point
(
no
doubt
)
in
speculation
,
wee
haue
many
times
had
occasion
to
speake
of
it
,
and
therefore
I
will
be
briefe
in
it
:
and
the
ground
of
it
is
also
(
doubtlesse
)
well
knowne
to
vs
,
it
being
the
same
with
the
ground
of
the
loue
of
naturall
brethren
,
(
namely
)
a
coniunction
and
partaking
in
the
same
substance
,
seede
,
nourishment
,
&c.
that
as
naturall
brethren
comming
of
one
line
,
hauing
one
father
and
mother
,
one
bread
to
feed
on
,
are
mooued
by
the
teaching
of
nature
to
loue
one
another
:
so
true
beleeuing
Christians
,
hauing
the
same
God
for
their
Father
,
the
same
Church
for
their
Mother
,
Christ
their
elder
Brother
,
being
begotten
of
the
same
mortall
seed
,
nourished
with
the
same
milke
of
the
word
,
eating
the
same
bread
of
the
Sacrament
,
and
looking
for
the
same
blessed
inheritance
,
must
needs
by
the
teaching
and
worke
of
the
Spirit
be
mooued
to
loue
one
another
,
as
brethren
,
euen
hartily
and
mutually
.
And
let
this
be
thought
vpon
.
We
all
professe
the
same
true
faith
and
religion
,
and
in
that
respect
we
are
brethren
,
&
let
vs
be
stird
vp
to
loue
one
another
,
heartily
and
mutually
,
as
brethren
:
We
that
professe
the
same
true
faith
,
are
to
remember
that
in
that
respect
we
are
brethren
,
and
are
to
loue
one
another
as
brethren
.
and
remember
that
besides
this
,
that
brotherly
loue
is
the
badge
and
cognizance
of
our
profession
,
by
this
shall
all
men
know
that
yee
are
my
disciples
,
if
yee
haue
loue
one
to
another
,
Ioh
:
13.35
.
and
is
an
vndoubted
pledge
of
our
owne
saluation
,
1
Ioh
:
3.14
.
that
brotherly
loue
is
a
thing
,
not
onely
taught
outwardly
by
precept
,
but
inwardly
taught
and
implanted
in
the
hearts
of
all
true
beleeuers
by
the
spirit
of
God
,
as
the
Apostle
saith
plainly
,
1
Thess.
4.9
.
touching
brotherly
loue
yee
need
not
that
I
write
vnto
you
.
why
so
?
for
yee
are
taught
of
God
to
loue
one
another
;
as
if
he
had
said
,
as
naturall
brethren
(
not
degenerating
and
growing
out
of
kinde
)
are
taught
by
nature
to
loue
on●●nother
:
so
you
to
whom
God
hath
giuen
his
holy
Spirit
,
are
taught
by
the
spirit
of
God
to
loue
one
another
.
Deadly
hatred
of
our
brethren
,
and
the
s●uits
of
it
,
are
the
deu●lls
lessons
.
Now
then
hence
reason
thus
with
thy selfe
;
is
brotherly
loue
,
a
lesson
taught
by
the
spirit
of
God
?
who
then
is
the
teacher
of
deadly
hatred
?
who
puts
into
me
swelling
,
and
heart-burning
against
my
brethren
?
who
fills
my
mouth
with
bitter
and
venemous
speeches
against
them
?
are
these
lessons
taught
by
Gods
spirit
?
no
,
no
,
hee
is
the
God
of
peace
and
loue
,
and
these
are
the
teachings
of
another
spirit
,
euen
of
that
infernall
spirit
,
the
author
of
confusion
,
the
sower
of
all
dissention
among
brethren
,
these
are
the
teachings
of
the
Deuill
himselfe
:
thinke
on
this
,
whosoeuer
thou
art
,
that
hast
thine
heart
filled
with
poyson
,
euen
full
of
hatred
and
malice
,
and
thy
tongue
bent
to
shoot
out
arrowes
,
euen
bitter
words
against
thy
brethren
,
thou
art
so
taught
by
the
Deuill
himself
,
he
is
thy
instructer
,
&
he
is
thy
teacher
:
as
many
as
are
true
beleeuers
,
haue
learned
another
lesson
,
that
they
are
taught
of
God
to
loue
their
brethren
heartily
and
mutually
.
And
if
thou
haue
not
learned
that
lesson
,
thou
art
not
taught
of
the
Spirit
of
God
:
and
if
thou
be
not
taught
of
Gods
spirit
,
surely
thou
hast
not
his
spirit
,
and
if
thou
haue
not
his
spirit
,
thou
art
none
of
his
.
Let
this
then
stirre
vp
euery
one
of
vs
,
seeing
wee
professe
the
same
true
faith
and
religion
,
and
so
are
brethren
,
to
loue
one
another
with
brotherly
loue
,
that
so
wee
may
haue
testimonie
to
the
comfort
of
our
owne
soules
,
that
we
(
indeed
)
are
true
professors
,
knit
together
by
one
spirit
,
euen
the
Spirit
of
God
,
and
guided
by
the
Spirit
of
God
.
Now
further
obserue
wee
,
that
the
Apostle
hauing
sent
salutations
to
all
the
brethren
in
Laodicea
generally
,
hee
salutes
Nymphas
and
his
house
particularly
:
Nymphas
excelling
others
in
pietie
and
religion
,
is
preferd
by
the
holy
ghost
before
the
rest
,
and
had
in
speciall
remembrance
by
the
Apostle
:
salute
the
brethren
wh●ch
are
of
Laodicea
,
and
especially
Nymphas
,
and
his
godly
familie
.
Whence
we
are
giuen
to
vnderstand
.
That
they
that
honour
God
,
shall
be
honoured
of
him
:
Note
.
yea
they
,
according
to
the
degree
of
honour
which
they
giue
to
the
Lord
,
shall
be
honoured
of
him
:
if
any
surpasse
others
in
honouring
the
Lord
,
the
Lord
will
also
honour
him
aboue
his
fellowes
.
but
on
that
I
will
not
stand
.
Let
vs
rather
consider
the
duty
arising
from
hence
,
namely
this
.
That
we
ought
to
honour
men
more
or
lesse
,
according
as
they
honour
God
,
We
are
to
honour
men
more
or
lesse
,
according
as
they
honour
God
.
as
the
Apostle
did
heere
in
particular
salute
Nymphas
,
he
excelling
others
in
pietie
,
and
thereby
manifest
a
speciall
regard
and
estimation
that
hee
had
of
him
.
So
ought
wee
to
carry
in
our
hearts
a
more
speciall
regard
of
those
that
excell
others
in
pietie
and
religion
,
and
more
especially
to
honour
them
,
that
aboue
others
,
doe
honour
and
feare
the
Lord
.
Psal
.
15.4
it
is
made
a
note
of
him
that
shall
dwell
in
the
Lords
tabernacle
,
that
hee
honoureth
them
that
feare
the
Lord
.
and
Psal
:
16.3
.
Dauid
saith
,
his
delight
was
in
the
Saints
that
were
in
the
earth
,
and
chiefly
in
the
excell●nt
,
in
those
that
did
excell
others
in
grace
and
holinesse
;
the
reasons
of
this
duty
are
manifest
.
First
,
we
are
to
carry
in
our
hearts
a
reuerent
estimation
of
the
image
of
God
renued
in
any
whosoeuer
,
and
according
to
the
renouation
of
that
image
more
or
lesse
in
a
measure
of
holinesse
,
are
wee
more
or
lesse
to
honour
them
that
are
so
renued
:
now
such
as
excell
others
in
pietie
and
religion
,
and
in
the
feare
of
God
,
are
(
doubtlesse
)
more
renued
according
to
Gods
image
,
and
therefore
in
more
speciall
manner
are
to
be
honoured
of
vs.
Againe
,
such
as
excell
others
in
pietie
and
religion
,
are
in
more
speciall
fauour
and
regard
with
the
Lord
,
and
therefore
are
more
to
be
esteemed
of
vs
:
as
amongst
men
,
those
are
most
honoured
,
that
are
in
greatest
fauour
with
the
Prince
,
so
ought
we
to
honour
them
most
,
that
are
in
greatest
fauour
with
the
Lord
.
And
therefore
,
(
to
make
vse
of
this
)
dost
thou
honour
one
man
aboue
another
?
dost
thou
carry
in
thine
heart
a
more
speciall
regard
of
one
aboue
another
?
no
doubt
euery
one
doth
so
,
when
they
compare
man
with
man
:
looke
then
it
bee
according
to
the
duty
now
laid
before
thee
,
euen
in
respect
of
this
,
that
he
excells
others
in
piety
and
religion
.
Doe
not
thou
according
to
the
common
course
of
the
world
,
honour
and
esteeme
one
man
better
then
another
,
in
regard
of
his
wealth
or
outward
estate
,
In
honouring
one
man
aboue
another
,
not
wealth
or
outward
estate
,
but
pietie
and
religion
are
to
be
respected
.
because
hee
is
more
wealthy
,
or
of
better
estate
in
the
world
then
others
,
that
is
not
the
rule
,
by
which
thou
art
to
be
guided
in
the
preferring
and
honouring
of
one
man
aboue
another
;
no
,
no
,
looke
to
his
piety
and
religion
,
and
to
the
infallible
tokens
of
Gods
feare
in
his
heart
,
and
according
to
them
,
let
him
haue
place
of
honour
and
estimation
in
thine
heart
,
and
he
that
excells
others
in
piety
and
religion
,
let
him
be
the
man
thou
doest
honour
and
esteeme
aboue
others
,
yea
though
it
be
in
an
vnequall
comparison
,
in
respect
of
outward
condition
:
as
happily
one
is
a
Magistrate
,
and
another
a
priuate
person
,
Note
.
if
the
priuate
person
excell
the
Magistrate
in
pietie
and
religion
,
let
him
haue
the
chiefe
place
of
honour
in
thine
heart
.
Howsoeuer
,
indeed
,
thou
art
to
reuerence
the
place
and
authority
giuen
vnto
Magistrates
,
and
to
honour
and
respect
it
with
all
due
reuerence
and
honour
,
and
to
submit
thy selfe
to
it
,
euen
to
the
shedding
of
thy
bloud
:
yet
in
regard
of
piety
and
religion
,
a
priuate
person
going
before
a
Magistrate
,
let
him
in
that
respect
,
haue
an
higher
place
of
honour
in
thine
heart
,
then
the
Magistrate
,
and
doe
thou
in
honouring
and
preferring
one
man
before
another
,
in
regard
of
piety
and
religion
,
euer
honour
him
most
,
that
doth
most
honour
God
:
and
know
for
thy
comfort
,
that
that
is
a
certaine
euidence
and
proofe
,
that
thou
louest
the
honour
of
God
,
and
that
his
honour
is
deare
vnto
thee
,
in
that
thou
not
onely
honourest
them
that
honour
him
,
but
thou
dost
honour
them
more
or
lesse
according
to
the
measure
of
honour
which
they
yeeld
to
the
Lord
.
Now
further
in
that
the
Apostle
calls
the
christian
familie
of
Nymphas
a
Church
,
we
see
That
a
small
number
of
the
faithfull
,
Note
.
euen
one
familie
may
carry
the
name
of
a
Church
.
But
on
that
I
will
not
stand
.
Why
did
the
Apostle
call
the
family
of
Nymphas
,
a
Church
?
it
was
because
of
the
piety
of
that
family
,
and
the
good
order
obserued
in
it
,
there
being
in
it
holy
exercises
of
religion
constantly
vsed
,
as
reading
the
word
,
instruction
,
prayer
,
singing
of
Psalmes
,
and
the
like
:
and
thereby
the
whole
family
framed
to
pietie
and
religion
,
therfore
it
was
that
the
Apostle
calld
it
a
Church
.
Hence
we
are
taught
thus
much
.
That
a
familie
in
which
there
is
a
constant
vse
of
holy
exercises
,
as
reading
the
word
,
prayer
,
and
the
like
,
and
the
people
of
that
familie
thereby
framed
to
holinesse
and
religion
,
is
euen
as
a
little
visible
Church
:
A
familie
wherein
there
is
a
constant
vse
of
holy
exerc●ses
,
and
the
members
of
it
thereby
fram●d
to
holinesse
and
religion
,
is
as
a
l●tle
visible
Church
.
the
teaching
and
religious
ordering
of
a
familie
,
is
so
acceptable
a
thing
to
the
Lord
,
as
he
esteemes
of
such
an
house
,
as
an
holy
assembly
of
his
Saints
.
And
hence
it
is
,
that
not
only
heere
,
but
in
other
places
also
,
the
holy
ghost
doth
commend
,
and
giue
the
title
of
a
Church
to
particular
families
,
Rom:
16.5
.
Greete
the
Church
that
is
in
their
house
.
and
1
Cor
:
16.19
Aquila
and
Priscilla
with
the
Church
that
is
in
their
house
.
so
likewise
Philem
:
verse
2.
of
that
episte
,
is
saluted
with
the
Church
in
his
house
.
See
then
how
pleasing
a
thing
it
i
to
the
Lord
,
when
a
familie
is
instructed
,
and
religiously
ordered
,
hee
makes
account
of
that
familie
,
as
of
a
litle
visible
Church
and
congregation
.
How
then
ought
this
to
stir
vp
masters
and
gouernours
of
families
,
to
practise
that
duty
of
teaching
and
religious
ordering
of
their
families
,
An
excellent
motiue
to
stir
vp
gouernours
of
families
to
a
religious
ordering
of
their
families
.
for
indeed
it
is
the
dutie
of
euery
master
and
gouernour
of
a
familie
,
to
teach
and
to
instruct
his
familie
,
and
to
pray
with
them
in
priuate
,
and
not
only
to
bring
them
to
the
publike
assembly
,
and
there
to
pray
,
and
by
all
good
meanes
to
frame
them
to
holines
and
religion
.
And
heere
is
an
excellent
motiue
to
stirre
them
vp
to
the
practise
of
that
duty
;
a
familie
instructed
and
religiously
ordered
,
is
esteemed
of
the
Lord
as
a
litle
visible
Church
and
assembly
of
his
Saints
,
and
that
is
no
small
matter
:
for
such
a
familie
hath
the
blessing
of
God
vpon
it
,
and
his
speciall
protection
ouer
it
,
for
the
blessing
of
God
is
euer
annexed
to
his
true
worship
and
feare
,
Godlinesse
hath
the
promises
of
this
life
and
of
that
that
is
to
come
.
2
Tim
:
4.8
.
Againe
,
consider
what
a
familie
not
instructed
and
religiously
ordered
is
,
What
a
familie
is
,
wherein
there
is
no
religious
order
.
surely
,
no
better
then
a
company
of
Atheists
,
for
it
is
one
property
of
the
Atheist
,
not
to
call
on
God
,
Psal
:
14.4
.
and
we
may
see
this
true
in
common
experience
,
looke
into
many
familie●
not
instructed
and
relig●ously
ordered
,
and
what
are
they
?
like
a
litle
Church
?
nay
surely
so
farre
out
of
order
,
as
they
are
rather
like
to
an
hellish
company
,
where
the
deuill
himselfe
sits
as
president
:
there
is
nothing
,
but
ignorance
,
worldlines
,
pride
,
wantonnesse
,
swearing
,
fighting
,
whoring
,
stealing
,
lying
,
and
such
like
.
And
yet
further
to
excite
and
stirre
vp
masters
and
gouernours
of
families
to
the
instructing
and
religious
ordering
of
their
families
,
consider
what
we
finde
Gen
:
18.19
.
Another
excellent
motiue
to
stirre
vp
masters
and
gouernors
of
families
,
to
order
th●ir
families
religiously
.
the
Lord
saith
,
verse
17.
Shall
I
hide
from
Abraham
what
thing
I
doe
;
as
if
hee
had
said
:
no
,
no
,
I
will
not
hide
any
thing
from
Abraham
,
for
I
know
him
,
that
hee
will
command
his
sonnes
and
his
houshold
after
him
,
that
they
keep
the
way
of
the
Lord
,
to
doe
righteousnesse
and
iudgment
.
See
how
the
Lord
liketh
the
carefulnesse
of
masters
and
gouernous
to
instruct
their
families
,
it
is
so
pleasing
vnto
him
,
as
he
will
reueale
his
secrets
to
such
as
do
it
,
and
hide
nothing
from
them
that
may
be
for
their
comfort
.
On
the
contrary
,
wee
may
gather
,
that
from
such
as
are
carelesse
of
this
duty
,
he
will
hide
his
secrets
,
his
coun
ells
,
and
without
repentance
,
his
comforts
,
and
the
light
of
his
countenance
for
euer
.
So
then
,
if
thou
that
art
a
master
of
a
familie
,
dost
desire
that
thy
familie
may
not
be
a
company
of
Atheists
,
among
whom
there
is
nothing
but
ignorance
and
all
impietie
,
but
rather
as
a
litle
Church
,
and
so
esteemed
of
the
Lord
,
hauing
his
blessing
vpon
it
,
and
his
speciall
protection
ouer
it
,
and
if
thou
desire
that
the
Lord
may
not
hide
his
councells
from
thee
,
but
may
reueale
his
secrets
vnto
thee
,
and
hide
nothing
from
thee
,
that
may
be
for
thy
comfort
.
Then
looke
thou
to
the
instruction
and
religious
ordering
of
thy
family
,
resolue
with
good
Ioshua
,
Iosh
:
24.15
.
whatsoeuer
others
do
,
yet
thou
and
thine
houshold
will
serue
the
Lord
;
practise
thou
constantly
the
vse
of
holy
exercises
of
religion
,
priuate
reading
,
praying
,
and
the
like
:
and
then
(
doubtlesse
thou
shalt
finde
,
the
Lord
will
esteeme
of
thy
familie
,
as
of
a
litle
visible
Church
,
and
thou
shalt
finde
his
blessing
vpon
thee
,
and
vpon
thy
familie
,
and
the
Lord
will
reueale
and
make
knowne
to
thee
,
whatsoeuer
may
be
for
thy
comfort
.
Now
to
the
16th
verse
.
VER
.
16.
And
when
this
Epistle
is
read
of
you
,
cause
that
it
be
read
in
the
Church
of
the
Laodiceans
also
,
and
that
yee
likewise
read
the
Epistle
(
written
)
from
Laodicea
.
In
this
Verse
,
the
Apostle
goes
on
further
,
to
inioyne
two
other
things
to
be
done
by
the
Colossians
,
as
First
,
that
they
should
cause
this
Epistle
written
and
directed
to
them
,
to
be
read
in
the
Church
of
Laodicea
.
And
he
tells
them
when
they
should
so
do
,
(
namely
)
after
themselues
had
read
it
:
And
when
this
epistle
(
saith
he
)
is
read
of
you
,
cause
that
it
bee
read
in
the
Church
of
the
Laodiceans
also
.
Secondly
,
that
they
should
in
like
sort
,
read
the
Epistle
written
from
Laodicea
:
And
that
yee
likewise
read
the
Epistle
written
from
Laodicea
.
Touching
the
words
of
this
verse
,
there
is
no
great
difficultie
to
them
,
saue
onely
in
the
last
words
of
it
concerning
the
Epistle
witten
from
Laodicea
.
When
this
Epistle
(
that
is
)
this
letter
,
sent
vnto
you
,
Interpretation
.
is
read
,
cause
it
(
that
is
)
take
order
that
it
bee
read
(
in
the
Church
)
that
is
,
in
the
publicke
assembly
of
the
Laodiceans
.
Now
for
that
Epistle
written
from
Laodicea
there
be
diuers
opinions
;
some
thinke
it
was
an
Epistle
written
from
Paul
to
the
Laodiceans
,
and
of
this
opinion
are
the
Papists
,
but
that
cannot
stand
with
the
words
of
the
Text
,
for
the
originall
is
{αβγδ}
and
{αβγδ}
,
as
it
is
rendred
from
Laodicea
,
not
to
Laodicea
.
Now
whereas
,
they
say
,
though
it
bee
from
,
not
to
the
Laodiceans
,
yet
that
phrase
doth
not
signifie
,
that
the
Epistle
was
written
from
Laodicea
,
but
that
the
Colossians
were
to
require
and
call
for
that
Epistle
from
the
Laodiceans
,
that
it
was
an
Epistle
the
Apostle
had
written
vnto
the
Laodiceans
,
and
the
Colossians
were
to
require
it
at
their
hands
,
is
but
a
shift
,
a
Glosse
,
and
a
needelesse
adding
to
the
Text
.
Some
againe
thinke
,
that
the
Epistle
written
from
Laodicea
,
was
the
first
Epistle
of
Paul
to
Timothy
,
indeed
that
Epistle
hath
such
a
postscript
,
that
it
was
written
from
Laodicea
,
a
chiefe
Citie
of
Phrygia
Pacaciana
,
but
that
postscript
is
no
part
of
Canonicall
Scripture
.
And
againe
,
it
is
cleare
,
Cap.
2.1
.
that
when
the
Apostle
writ
this
Epistle
,
he
had
not
seene
the
Laodiceans
,
and
therefore
hee
could
not
mention
any
Epistle
of
his
written
from
thence
,
hee
hauing
neuer
beene
there
.
A
third
opinion
is
,
that
the
Epistle
here
spoken
of
written
from
Laodicea
,
was
an
Epistle
written
to
the
Apostle
,
either
from
the
whole
Church
of
Laodicea
,
or
from
the
Pastor
of
that
Church
;
and
(
indeed
)
this
opinion
is
most
probable
and
most
agreeable
to
the
words
of
the
Text
,
without
any
addition
or
forcing
at
all
,
and
it
seemes
,
that
Epistle
written
from
Laodicea
,
was
written
to
Paul
touching
some
things
to
which
he
makes
answer
in
this
Epistle
to
the
Colossians
,
and
therefore
he
willed
the
Colossians
to
reade
it
,
that
they
might
the
better
vnderstand
vpon
what
occasion
he
had
written
somethings
contained
in
this
Epistle
to
them
:
and
so
taking
that
to
be
the
meaning
,
that
the
Epistle
written
from
Laodicea
,
was
an
Epistle
,
that
either
that
whole
Church
,
or
the
Pastor
of
that
Church
had
written
to
Paul
.
Come
we
to
such
points
of
instrustion
as
this
verse
doth
offer
to
vs.
And
first
,
obserue
we
,
that
the
Apostle
would
haue
his
Epistle
read
both
in
the
Church
of
the
Colossians
,
and
in
the
publike
assembly
of
the
Laodiceans
,
whence
wee
may
easily
see
,
I
will
but
point
at
it
.
That
we
haue
warrant
for
the
reading
of
this
,
&
other
Epistles
of
Paul
,
and
of
all
other
books
of
Scripture
,
in
the
publike
assembly
The
Epistles
of
Paul
,
and
other
bookes
o●
Scripture
may
,
and
ought
to
bee
read
in
the
publike
asembly
.
and
congregation
,
we
haue
here
a
plaine
allowance
giuen
to
it
,
that
th●s
Epistle
,
and
other
Epistles
&
other
books
of
the
Scripture
,
may
be
,
&
(
indeed
)
ought
to
be
publikely
read
,
in
the
publike
congregation
,
yea
,
the
Church
gouernours
may
,
and
ought
to
take
order
,
that
the
bookes
of
holy
Scripture
be
read
in
the
publike
meetings
of
the
people
of
God
.
And
to
this
purpose
the
Apostle
speaks
more
directly
,
and
with
farre
greater
vehemency
,
1.
Thess.
5.27
.
He
there
commands
the
gouernours
of
that
Church
in
the
name
of
the
Lord
to
doe
this
dutie
,
yea
,
he
bindes
them
to
the
doing
of
it
,
vnder
paine
of
Gods
heauie
displeasure
,
denouncing
his
heauie
wrath
against
them
if
they
did
it
not
(
for
so
much
the
word
signifies
)
I
charge
you
,
or
I
adiure
you
,
●n
the
name
of
the
Lord
,
on
paine
of
the
Lords
wrath
,
that
this
Epistle
be
read
vnto
all
the
brethren
,
the
Saints
,
to
all
the
Christians
that
are
members
of
your
Church
,
in
their
publike
meeting
,
a
charge
full
of
power
and
Apostolicall
authority
,
vrging
the
gouernours
of
that
Church
to
the
doing
of
this
dutie
.
Now
,
how
crosse
and
contrarie
to
this
,
is
the
Church
of
Rome
,
that
Church
,
directly
forbids
the
reading
of
the
bookes
of
the
Scripture
among
the
people
,
The
Papists
iustly
taxed
in
that
they
forbid
the
reading
of
the
Scripture
among
the
people
.
at
least
the
reading
of
them
in
a
knowne
tongue
,
which
is
all
one
,
they
strictly
inioine
that
no
vulgar
translation
of
Scripture
bee
vsed
,
pretending
forsooth
,
that
such
translations
are
principall
causes
of
errors
,
and
heresies
;
how
farre
are
those
men
from
the
minde
of
the
Apostle
,
who
would
haue
his
Epistle
to
be
read
in
the
publike
congregation
,
that
euen
common
Christians
(
no
doubt
)
and
all
the
faithfull
people
of
God
might
bee
acquainted
with
them
,
but
I
leaue
them
,
and
for
the
vse
of
this
to
our selues
.
Is
it
so
that
the
Epistles
of
Paul
,
and
other
Bookes
of
Scripture
may
,
We
are
not
to
despise
the
publike
reading
of
the
Scripture
.
and
ought
to
be
read
in
the
publike
congregation
?
Let
none
of
vs
then
despise
the
publike
reading
of
them
:
happily
some
haue
a
conceit
,
that
it
is
scarse
lawfull
for
them
to
be
present
at
the
publike
reading
of
the
word
,
and
therefore
they
purposely
absent
themselues
till
the
exercise
of
Preaching
beginne
.
If
any
so
thinke
,
let
them
know
it
is
but
a
fancy
,
Act.
15.21
.
It
is
said
,
that
the
bookes
of
Moses
in
the
time
of
the
Law
were
read
in
the
Sinagogues
,
and
so
(
doubtlesse
)
may
,
and
ought
the
bookes
of
Moses
,
and
other
Scriptures
bee
now
read
in
the
publike
congregation
,
and
if
Church
gouernors
may
and
ought
to
take
order
for
the
reading
of
them
,
wee
also
are
bound
to
heare
them
so
read
.
Obserue
wee
in
the
next
place
that
the
Apostle
would
haue
this
Epistle
written
and
directed
to
the
Colossians
to
be
read
in
the
Church
of
the
Laodiceans
,
The
Epistles
of
Paul
,
and
other
bookes
of
Scripture
doe
not
onely
belong
to
thē
to
whom
they
were
particularly
written
but
doe
ind●fferently
belong
to
all
Christians
.
as
needfull
and
profitable
for
them
also
.
Whence
we
are
giuen
to
vnderstand
this
much
.
That
howsoeuer
this
,
and
euery
other
Epistle
,
and
other
bookes
of
Scripture
be
directed
to
some
one
Church
,
or
person
,
yet
they
belong
to
vs
,
and
to
all
the
Church
of
God
,
as
the
common
and
publike
treasure
of
them
all
.
This
Epistle
of
Paul
to
the
Colossians
,
and
other
bookes
of
Scripture
,
doe
not
onely
belong
to
them
,
to
whom
they
were
particularly
written
,
but
do
indifferently
appertaine
to
all
Christians
;
For
why
?
(
that
we
may
not
onely
affirme
this
,
but
proue
it
)
as
the
Apostle
saith
,
2.
Tim
.
3.16
.
The
whole
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
.
The
Apostle
,
we
see
,
there
speakes
not
onely
generally
of
the
whole
Scripture
,
but
indefinitely
in
regard
of
the
vse
of
it
,
that
it
is
profitable
to
teach
,
to
improue
,
to
correct
and
to
instruct
in
righteousnesse
,
not
this
or
that
Church
,
or
person
onely
,
but
indefinitely
all
,
and
euerie
one
without
exception
;
and
to
this
agrees
also
that
of
the
Apostle
,
Rom.
15.4
.
Whatsoeuer
things
were
written
afore
time
,
were
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
might
haue
hope
.
Though
indeed
that
place
specially
intend
the
old
Testament
,
the
writings
of
the
Apostle
being
not
then
extant
,
yet
it
is
true
also
of
euery
part
of
the
new
Testament
,
because
the
Spirit
is
alwaies
like
it selfe
,
and
therefore
the
new
Testament
being
written
by
the
same
Spirit
,
is
also
written
for
our
learning
,
aswell
as
the
old
,
and
whatsoeuer
things
are
written
in
the
bookes
of
the
old
or
new
Testament
,
are
written
,
and
doe
belong
to
vs
,
Mar.
1337.
Saith
our
Sauiour
;
Those
things
that
I
say
vnto
you
,
I
say
vnto
all
,
as
if
he
had
said
,
my
doctrine
,
and
my
exhortation
i●
generall
,
though
it
bee
spoken
and
deliuered
to
you
,
that
are
now
my
hearers
,
yet
(
indeed
)
it
belongs
to
all
,
it
concernes
all
men
whososoeuer
,
and
so
(
doubtlesse
)
we
may
safely
say
,
that
howeuer
the
Epistles
of
Paul
,
and
other
books
of
Scripture
be
directed
to
someone
particular
Church
,
or
person
,
yet
indeed
,
that
which
is
written
to
one
Church
,
or
person
,
belongs
to
all
the
Churches
of
God
,
and
the
doctrine
and
matter
of
them
is
indifferently
belonging
to
all
Christians
.
And
the
reason
of
it
is
this
.
The
Epistles
of
Paul
,
and
other
bookes
of
Scripture
,
were
by
the
will
of
God
penned
and
committed
to
writing
,
that
they
might
be
for
the
genenerall
good
of
Gods
Church
that
they
might
bee
the
foundation
and
piller
of
true
faith
,
as
Iohn
saith
,
Ioh
.
20.31
.
These
things
are
written
that
yee
might
beleeue
,
that
Iesus
is
the
Christ
the
Sonne
of
God
,
and
that
in
beleeuing
yee
might
haue
life
through
his
name
.
And
therefore
howsoeuer
this
Epistle
to
the
Colossians
,
and
other
Epistles
,
and
other
bookes
of
Scripture
,
bee
directed
to
particular
Churches
,
or
persons
,
yet
they
containe
in
them
a
perpetuall
doctrine
,
and
such
a
matter
as
is
common
to
all
Christians
,
to
the
ende
of
the
world
,
and
this
being
a
cleare
point
.
First
,
it
serues
for
answer
to
a
foolish
conceit
of
the
Papists
,
An
answer
to
a
foolish
conceit
and
fond
obiection
of
the
Papists
.
and
a
fond
obiection
they
commonly
make
against
our
doctrine
.
Oh
(
say
they
)
your
doctrine
is
not
sound
and
good
:
and
why
so
?
Because
(
say
they
)
it
is
not
confirmed
by
Miracles
,
you
pretend
(
say
they
)
that
you
are
trauelling
towards
heauen
,
and
yet
you
know
not
whether
you
be
in
the
right
way
,
or
no
,
because
you
haue
no
Miracles
,
as
it
were
letters
or
news
from
heauen
,
from
such
as
haue
gone
in
the
way
that
you
walke
,
to
assure
you
that
they
are
there
arriued
,
and
that
you
are
in
the
right
way
,
which
is
an
absurd
cauill
.
We
may
easily
answer
them
,
by
the
doctrine
now
deliuered
,
for
we
haue
miracles
to
confirme
the
truth
we
professe
,
inasmuch
as
the
miracles
of
Christ
and
his
Apostles
are
recorded
in
the
written
word
of
God
,
and
beeing
there
recorded
,
they
serue
for
confirmation
of
the
truth
of
the
Gospell
,
not
onely
then
,
when
they
were
wrought
;
but
for
confirmation
of
the
same
truth
to
the
end
of
the
world
,
and
so
they
belong
to
vs
also
,
in
that
our
faith
is
the
same
that
theirs
was
that
did
them
,
wee
are
not
destitute
of
letters
from
heauen
,
hauing
the
Epistles
of
Paul
,
and
other
Apostles
which
belong
to
vs
aswell
as
to
them
,
to
whom
they
were
particularly
directed
.
Indeed
we
want
such
miracles
,
and
such
letters
as
are
contained
in
popish
legends
,
and
Indian
newe
,
which
are
meere
delusions
of
Satan
,
and
forgeries
of
men
.
But
so
long
as
by
Scripture
we
can
iustifie
our
doctrine
,
we
haue
letters
from
heauen
sufficient
to
assure
vs
,
that
all
that
truely
embrace
the
faith
we
professe
,
being
now
departed
this
life
,
are
safelie
arriued
in
the
kindome
of
heauen
,
and
therefore
it
is
but
a
cauill
,
to
say
we
want
miracles
,
and
letters
from
heauen
,
to
confirme
our
doctrine
.
But
come
wee
to
the
vse
of
the
doctrine
that
concernes
our selues
.
Is
it
so
that
the
Epistles
of
Paul
,
and
other
bookes
of
Scripture
,
howsoeuer
they
be
directed
to
particular
Churches
,
Wee
are
to
make
vse
of
the
bookes
of
Scripture
either
read
or
expounded
to
our selues
particularly
.
yet
the
matter
of
them
doth
indifferently
belong
to
all
Christians
?
Let
vs
then
take
notice
of
this
,
and
learne
wee
,
whensoeuer
wee
heare
the
Epistles
of
Paul
,
or
other
bookes
of
Scripture
read
,
or
expounded
,
or
wee
our selues
doe
read
in
them
,
then
to
thinke
thus
with
our selues
,
surelie
that
I
now
heare
,
or
that
I
now
reade
,
belongs
to
mee
,
and
I
am
to
make
vse
of
it
to
my selfe
,
and
though
it
be
directed
to
such
a
Church
,
or
such
a
person
,
yet
I
am
to
take
it
as
spoken
to
my selfe
,
it
concernes
me
to
consider
how
this
may
profit
mee
,
either
for
the
information
of
my
iudgement
,
for
my
teaching
in
respect
of
some
truth
,
or
for
the
improuing
of
some
error
that
is
in
mee
,
or
for
the
correction
and
reformation
of
some
things
amisse
in
my
life
and
conuersation
,
or
for
my
further
instructing
,
and
my
edification
,
and
building
vp
in
holinesse
,
and
comfort
.
Doe
thou
whensoeuer
thou
either
hearest
,
or
readest
any
part
of
the
writings
of
holy
Scripture
,
euer
remember
this
,
that
the
matter
or
doctrine
of
that
place
pertaines
to
thy selfe
,
and
doe
thou
apply
the
seuerall
threatnings
,
promises
,
and
instructions
of
the
word
,
thou
hearest
,
or
readest
to
thine
owne
estate
particularly
.
In
this
dutie
many
are
exceeding
short
,
and
much
defectiue
,
Many
are
de●●ctiue
in
this
●utie
.
I
might
shew
it
in
many
particulars
,
to
instance
but
in
one
or
two
;
the
Apostle
in
this
Epistle
,
Cap.
3.6
.
saith
,
that
for
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
Idolatry
,
the
wrath
of
God
certainely
comes
on
the
children
of
disobedience
,
He
saith
againe
,
Ephes
.
5.5
.
That
no
whooremonger
,
neither
vncleane
person
,
nor
couetous
person
which
is
an
Idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
,
and
of
God
.
He
saith
againe
,
1
Cor
.
6.9.10
.
Neither
fornicators
,
nor
Idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theeues
,
nor
couetous
persons
,
nor
drunkards
,
nor
railers
,
nor
extortioners
,
shall
inherit
the
kingdome
of
God
.
Now
consider
it
,
doe
men
that
are
guilty
of
the
sinnes
there
reckoned
vp
,
when
they
heare
,
or
reade
those
places
,
thinke
they
belong
to
themselues
?
Doe
they
apply
them
to
themselues
,
and
say
within
themselues
,
surely
this
is
my
state
,
my
sinne
is
heere
touched
,
and
this
iudgement
is
denounced
against
me
?
Doe
they
thus
?
No
,
no
,
nothing
lesse
,
happily
they
thinke
and
wil
confesse
the
things
there
spoken
,
to
be
true
,
the
vilest
wretch
that
liues
may
so
doe
:
but
to
thinke
the
truth
of
them
belongs
to
themselues
,
they
are
farre
from
that
,
for
if
they
did
,
how
durst
they
still
liue
and
continue
in
their
known
sinnes
,
against
which
such
fearefull
iudgements
are
threatned
.
Againe
the
holy
Ghost
saith
,
Heb
.
2.2.3
.
If
the
word
spoken
by
Angels
was
stedfast
,
and
euery
transgression
and
disobedience
reciued
a
iust
recompence
of
reward
,
how
shall
we
escape
if
we
neglect
so
great
saluation
which
at
the
first
beganne
to
be
preached
by
the
Lord
,
and
afterward
was
confirmed
to
vs
by
them
that
heard
him
;
the
meaning
is
briefely
this
,
if
euery
transgression
of
the
Law
was
seuerely
punished
,
how
shall
we
escape
,
if
we
doe
but
neglect
the
Gospell
?
Doe
men
that
neglect
the
Gospell
,
such
as
,
(
howseuer
they
doe
not
blaspheme
the
Gospell
as
the
Papists
doe
,
and
call
the
professors
of
it
heretikes
)
yet
they
loue
it
not
as
they
ought
,
they
delight
not
in
it
,
they
account
it
not
most
deare
and
precious
vnto
them
,
and
all
things
dung
,
and
nothing
worth
in
comparison
of
it
?
doe
such
persons
when
they
read
that
place
thinke
it
belongs
to
them
,
and
that
iudgement
is
there
threatned
against
them
?
No
,
no
,
no
such
matter
,
they
think
,
that
seeing
they
draw
not
their
own
sins
after
them
(
as
it
were
with
cart-ropes
,
as
it
is
Isaiah
5.18
.
and
they
hate
the
knowne
sinnes
of
many
,
as
Adulterie
,
Murther
,
and
the
like
,
that
therfore
their
neglect
of
the
gospell
,
their
want
of
loue
vnto
it
,
is
nothing
,
there
is
no
judgement
of
God
belongs
to
them
.
This
without
question
is
the
conceit
of
many
carnall
Gospellers
,
and
thus
I
might
insist
in
many
other
particulars
,
and
shew
how
we
faile
in
this
dutie
,
we
thinke
not
that
the
things
we
heare
,
or
reade
in
the
Scriptures
,
belong
to
vs
,
and
wee
apply
not
the
seuerall
threatnings
of
the
word
to
our
owne
estate
and
condition
,
we
must
then
learne
whensoeuer
we
either
heare
or
reade
any
part
of
the
Scripture
,
to
thinke
thus
with
our selues
;
Surely
this
doctrine
belongs
to
mee
,
this
promise
is
made
to
me
,
Two
motiues
to
stirre
vp
to
make
vse
of
the
word
of
God
either
heard
or
read
to
our selues
particularly
.
this
threatning
,
I
being
guilty
of
that
sinne
,
or
the
like
,
denounced
against
me
.
And
to
helpe
vs
forward
in
this
duty
,
consider
we
these
two
things
.
First
,
if
we
thus
heare
or
read
the
word
of
God
,
we
shall
make
it
truly
profitable
to
our selues
,
wee
shall
through
Gods
blessing
vpon
our
reading
and
hearing
make
the
instructions
,
and
comforts
of
the
word
our
owne
:
yea
the
threatnings
of
it
will
then
be
profitable
vnto
vs
,
for
the
auoyding
of
those
sinnes
against
which
iudgment
is
denounced
.
Secondly
,
if
we
doe
not
thus
heare
or
read
the
word
of
God
,
we
shall
not
only
strip
our selues
of
the
benefit
of
the
instruction
and
comforts
of
it
,
and
they
shall
be
as
the
miracles
of
Christ
among
the
Iewes
,
who
saw
them
,
but
were
not
bettered
by
them
;
or
as
the
word
preached
to
the
old
world
,
Hebr
.
4.2
.
which
profited
them
not
,
because
it
was
not
tempered
with
faith
,
we
shall
not
only
do
this
,
but
wee
shall
one
day
finde
the
threatnings
of
the
word
verified
,
and
made
good
vpon
vs
,
to
our
eternall
woe
and
confusion
.
If
then
thou
dost
desire
that
the
word
heard
,
or
read
by
thee
,
may
be
truly
profitable
:
that
the
instructions
,
comforts
,
and
threatnings
of
it
,
may
be
to
thy
good
,
and
if
thou
wouldst
not
both
strip
thy selfe
of
the
benefit
of
the
instructions
and
comforts
of
it
,
and
finde
the
threatnings
of
it
made
good
vpon
thy selfe
,
then
learne
thou
whensoeuer
thou
dost
either
heare
,
or
read
it
,
to
thinke
,
and
be
perswaded
,
that
the
matter
of
it
belongs
to
thee
in
particular
,
and
that
thou
art
to
make
vse
of
it
according
to
the
purpose
and
drift
of
it
.
To
omit
that
which
the
Papists
gather
from
the
last
words
of
this
verse
,
that
seeing
the
Epistle
of
Paul
to
the
Laodiceans
is
not
to
bee
found
,
therefore
some
part
of
the
Scripture
is
lost
,
and
that
the
canonicall
Scripture
wee
haue
,
is
not
sufficient
without
addition
of
vnwritten
traditions
,
that
being
built
but
vpon
their
owne
mis-interpretation
of
the
text
:
the
Apostle
willed
the
Colossians
to
read
the
Epistle
written
from
Laodicea
,
no
doubt
,
that
they
might
better
vnderstand
some
things
in
this
Epistle
,
written
to
themselues
.
Hence
we
may
gather
.
That
wee
may
and
ought
to
read
other
holy
writings
,
besides
the
written
word
of
God
,
That
we
may
and
ought
to
read
other
holy
writings
,
besides
the
written
word
of
God
.
euen
such
as
may
helpe
vs
in
the
vnderstanding
of
the
word
.
The
reason
is
plaine
,
such
holy
writings
may
serue
for
our
edification
:
for
if
we
may
be
edified
by
the
gracious
speeches
of
holy
men
,
and
furthered
in
grace
and
goodnesse
by
their
holy
life
,
as
doubtlesse
we
may
:
then
also
may
we
be
edified
by
their
holy
writings
,
agreeing
with
the
truth
of
Gods
word
:
and
therefore
take
we
notice
of
it
,
that
we
may
and
ought
to
read
holy
bookes
written
by
men
,
and
as
we
are
iustly
to
be
blamed
for
not
reading
the
booke
of
God
,
the
Bible
:
so
also
for
not
reading
other
holy
bookes
,
Men
are
blame-worthy
for
not
reading
holy
bookes
written
by
men
.
for
hereby
that
excuse
that
men
commonly
plead
,
is
taken
away
,
that
the
Scripture
is
hard
to
bee
vnderstood
▪
for
why
?
thou
hast
not
only
the
benefit
of
the
publike
ministerie
,
but
in
this
age
many
excellent
bookes
are
put
forth
in
print
,
that
may
helpe
thee
in
the
right
vnderstanding
of
the
word
,
and
therefore
if
now
thou
be
ignorant
,
thy
ignorance
is
wilfull
and
affected
,
and
thou
art
left
voide
of
all
excuse
.
VER
.
17.
And
say
to
Archippus
,
take
heed
to
the
ministerie
that
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
.
In
this
Verse
,
wee
haue
another
thing
laid
before
vs
,
which
the
Apostle
willed
the
Colossians
to
doe
,
(
namely
this
)
that
they
should
speake
to
Archippus
,
and
hee
tells
them
what
he
should
say
to
him
,
what
words
they
should
vse
,
and
after
what
manner
they
should
speake
to
him
;
as
that
they
should
speake
by
way
of
admonition
,
and
warne
him
to
take
heed
to
the
ministerie
hee
had
receiued
in
the
Lord
,
(
And
say
to
Archippus
take
heed
to
the
ministerie
that
thou
hast
receiued
in
the
Lord
.
)
In
this
warning
or
admonition
we
haue
more
particularly
these
things
to
be
considered
.
-
1
First
the
matter
of
the
admonition
,
in
these
words
,
take
heed
to
the
ministerie
that
thou
hast
receiued
in
the
Lord
.
-
2
Then
the
extent
of
that
duty
,
how
farre
forth
Archippus
should
take
heed
and
looke
to
his
ministerie
,
(
namely
)
so
far
as
that
he
should
fulfill
it
,
Take
heed
to
the
ministerie
that
thou
hast
receiued
in
the
Lord
that
thou
fulfill
it
.
-
3
And
thirdly
,
in
the
words
of
this
admonition
,
the
Apostle
layes
downe
a
strong
and
effectuall
argument
,
to
perswade
Archippus
to
take
heed
to
his
ministerie
,
taken
from
the
author
of
his
ministery
,
that
hee
had
that
his
ministerie
from
the
Lord
,
that
he
had
receiued
it
by
his
grace
,
and
therefore
he
should
looke
to
it
,
and
fulfill
it
;
Take
heed
to
the
ministerie
that
thou
hast
received
in
the
Lord
that
thou
fulfill
it
.
And
the
occasion
of
this
warning
to
be
giuen
by
the
Colossians
to
Archippus
in
all
likelihood
and
probabilitie
,
was
this
.
Archippus
was
a
minister
in
the
Church
of
Colosse
,
and
was
a
colleague
,
and
fellow-helper
in
that
Church
to
Epaphras
,
who
was
then
at
Rome
with
Paul
,
and
therefore
hee
ought
in
the
absence
of
Epaphras
,
to
haue
been
diligent
in
his
ministerie
,
which
it
seemes
he
was
not
,
and
therefore
the
Apostle
would
haue
him
admonished
,
and
put
in
minde
of
his
duty
.
I
will
therefore
briefely
lay
forth
the
sense
and
meaning
of
this
verse
.
(
And
say
to
Archippus
,
)
that
is
,
Interpretation
.
admonish
and
warne
Archippus
,
on
this
manner
,
(
take
heed
to
the
ministery
,
)
the
originall
is
(
see
to
the
ministery
,
)
the
meaning
is
,
carefully
looke
to
the
office
and
function
,
diligently
weigh
and
consider
,
what
it
is
,
the
weight
of
it
,
and
what
belongs
to
that
pastorall
duty
,
(
that
thou
hast
receiued
in
the
Lord
)
that
is
,
that
thou
hast
receiued
from
the
Lord
,
which
he
of
his
grace
and
mercy
,
hath
committed
vnto
thee
,
(
that
thou
fulfill
it
.
)
The
word
fulfill
,
is
metaphorically
borrowed
and
taken
from
a
vessell
,
that
ought
to
be
full
of
liquor
,
or
the
like
matter
,
and
is
not
;
and
the
Apostle
compares
the
ministerie
of
Archippus
to
such
a
vessell
,
which
had
somewhat
put
into
it
,
but
was
not
filled
to
the
brim
,
as
it
should
haue
been
:
and
so
when
hee
saith
that
thou
fulfill
it
,
it
is
as
much
as
if
he
had
said
,
that
thou
fill
vp
that
vessell
of
thy
ministerie
,
as
it
ought
to
be
filled
,
and
leaue
no
empty
place
in
it
:
and
his
meaning
is
,
that
thou
do
it
not
to
the
halfes
,
or
in
some
part
,
and
leaue
it
vndone
in
another
,
but
that
thou
performe
it
,
in
euery
respect
,
as
it
ought
to
be
performed
,
that
thou
accomplish
and
performe
all
the
parts
of
that
office
and
ministerie
;
Thus
then
briefly
conceiue
the
Apostles
meaning
.
Admonish
Archippus
on
this
manner
;
Looke
carefully
,
and
diligently
consider
with
thy selfe
,
what
is
that
office
and
function
,
the
weight
of
it
,
and
what
belongs
to
that
pastorall
duty
,
which
thou
hast
receiued
from
the
Lord
,
and
which
he
of
his
grace
and
mercy
hath
committed
to
thee
,
that
thou
performe
it
in
euery
respect
,
as
it
ought
to
be
performed
,
that
thou
leaue
nothing
vndone
in
that
office
that
ought
to
be
done
,
but
that
thou
accomplish
it
in
all
the
parts
of
it
.
Now
first
,
it
is
not
to
be
passed
by
without
obseruation
,
that
howsoeuer
the
Apostle
in
the
verse
before
inioyned
the
reading
of
his
Epistle
,
that
it
should
be
read
both
in
the
Church
of
Colosse
and
of
Laodicea
,
yet
heere
he
addes
Archippus
should
be
put
in
minde
of
his
duty
,
that
hee
should
be
admonished
to
looke
to
the
fulfilling
of
his
ministerie
,
that
he
should
be
stirred
vp
to
a
diligent
teaching
of
the
word
amongst
the
Colossians
.
Hence
wee
may
gather
.
That
howsoeuer
this
Epistle
and
other
books
of
Scripture
are
to
be
read
,
yet
the
reading
of
them
are
not
suff●cient
,
it
is
not
enough
to
read
the
word
our selues
,
or
to
hear
it
read
,
(
though
that
is
to
be
done
)
but
if
we
will
soundly
profit
by
it
,
it
must
be
taught
,
and
we
must
attend
to
teaching
in
the
publike
ministerie
.
It
is
not
enough
to
read
the
word
our selues
,
or
to
heare
it
read
,
but
we
must
also
attend
to
the
preaching
of
it
in
the
publike
ministrie
of
it
.
For
(
indeed
)
the
preaching
of
the
word
is
the
ordinance
of
God
,
which
hee
hath
ordeined
for
the
right
vnderstanding
of
the
word
,
as
the
Eunuch
said
,
Act
:
8.31
.
and
for
the
effectuall
application
of
it
,
to
the
entring
thorow
,
euen
vnto
the
diuiding
asunder
of
the
soule
and
the
spirit
,
and
of
the
ioynts
and
the
marrow
,
and
to
the
discerning
of
the
thoughts
and
intents
of
the
heart
,
Heb
.
4.12
.
In
reading
there
is
somtimes
no
vnderstanding
,
somtimes
misvnderstanding
,
sometimes
mis-applying
the
word
read
,
and
all
these
wants
are
helped
and
supplied
by
preaching
.
This
I
note
in
a
word
,
against
that
selfe-pleasing
conceit
of
some
,
who
sooth
vp
themselues
in
their
neglect
of
the
publike
ministerie
of
the
word
.
Reproofe
of
such
as
neglect
the
publike
ministery
of
the
word
.
Say
they
wee
haue
the
Bible
,
and
in
the
Bible
are
the
most
perfect
Sermons
of
Christ
,
and
of
his
Apostles
,
and
we
can
read
them
in
our
houses
,
and
so
serue
God
as
well
as
they
that
heare
all
the
Sermons
in
the
world
.
Indeed
it
is
true
,
the
Sermons
of
Christ
and
of
his
Apostles
,
are
most
perfect
in
themselues
,
but
such
persons
must
know
,
they
are
not
so
profitable
to
them
,
till
they
be
explaned
,
and
applyed
to
their
conscience
in
the
ministery
of
the
word
:
admit
they
read
the
word
,
(
which
may
bee
iustly
doubted
whether
they
do
or
no
)
but
grant
that
they
doe
,
and
they
vnderstand
it
,
yet
seldom
or
neuer
do
they
throughly
apply
it
to
themselues
,
especially
if
it
touch
the
quicke
,
(
namely
)
their
owne
pleasing
sinne
;
commonly
men
that
thus
excuse
their
neglect
of
the
publike
ministerie
of
the
word
,
are
such
as
cannot
abide
to
haue
their
conscience
ransackt
,
and
ript
vp
,
and
the
secrets
of
their
hearts
made
manifest
by
the
ministerie
of
the
word
,
as
the
Apostle
saith
,
1
Cor
.
14.25
they
cannot
endure
that
the
sword
of
the
word
should
pierce
them
,
and
should
be
vsed
to
the
cutting
,
and
launcing
,
and
searching
of
the
festered
sores
of
their
soules
,
by
the
hand
of
another
:
and
is
it
likely
they
will
so
apply
it
themselues
,
that
they
as
it
were
with
their
owne
hands
will
vse
the
word
to
the
cutting
,
launcing
and
searching
of
their
owne
festered
sores
?
No
,
no
,
there
is
no
likelyhood
in
it
,
and
therefore
it
is
but
a
vaine
excuse
to
say
they
haue
the
Bible
at
home
,
they
can
,
and
do
read
in
the
Bible
:
this
is
but
a
fond
shift
;
and
we
must
know
it
is
not
enough
for
vs
to
read
in
the
Bible
,
(
though
that
is
our
duty
to
be
diligent
in
reading
in
it
)
yet
that
will
not
serue
the
turne
,
the
application
of
the
word
is
especially
made
in
the
publike
ministerie
and
preaching
of
it
,
and
to
that
wee
must
attend
,
yea
though
wee
haue
knowledge
,
and
(
happily
)
know
as
much
as
the
Preacher
can
teach
vs
,
yet
still
must
we
attend
vpon
it
:
for
the
preaching
of
the
word
,
serues
,
not
onely
for
the
information
of
the
iudgment
,
but
for
the
framing
of
the
will
and
affections
to
holinesse
,
and
for
the
stirring
of
vs
vp
to
the
practise
of
that
wee
know
:
and
in
this
respect
must
euery
one
attend
to
the
publike
ministerie
and
preaching
of
the
word
.
Note
we
further
,
that
the
Apostle
heere
willed
the
Colossians
to
admonish
their
minister
Archippus
,
as
it
may
seeme
somewhat
slacke
in
his
duty
,
to
bee
more
diligent
in
performance
of
his
duty
;
wee
see
then
though
Ministers
of
the
word
haue
great
authoritie
ouer
the
Church
committed
vnto
them
by
the
Lord
,
yet
notwithstanding
if
they
be
negligent
in
doing
their
duty
,
The
place
of
a
Minister
doth
not
exempt
him
from
othe●s
mens
cha●●table
ouersig●t
and
carefull
admonition
.
How
such
admonition
must
be
vsed
.
they
may
be
stird
vp
to
a
greater
care
in
doing
their
duty
by
the
same
Church
,
and
by
the
gouernours
of
it
may
be
put
in
minde
of
their
duty
,
and
reprooued
,
if
they
deserue
reproofe
:
their
places
do
not
exempt
them
from
other
mens
charitable
ouersight
and
carefull
admonition
.
Yet
such
admonition
must
be
vsed
with
reuerence
and
due
regard
,
euen
with
regard
had
to
their
pastor
,
as
one
sent
to
them
from
the
Lord
for
their
good
:
It
is
the
Apostles
rule
,
1
Tim
:
5.1
.
Rebuke
not
an
Elder
,
but
reprooue
him
as
a
Father
;
the
reproofe
of
an
Elder
must
be
a
submissiue
and
reuerent
exhortation
of
him
,
but
I
will
not
further
insist
on
that
.
Come
we
to
the
admonition
it selfe
,
which
the
Apostle
willed
the
Colossians
to
vse
to
Archippus
their
Minister
:
say
to
him
(
saith
the
Apostle
)
take
heed
to
the
ministerie
thou
hast
receiued
in
the
Lord
that
thou
fulfill
it
.
Where
first
we
are
to
marke
,
the
Apostle
bids
the
Colossians
,
not
barely
to
say
to
Archippus
,
fulfill
thy
ministery
,
but
that
they
should
say
to
him
,
take
heed
to
it
,
that
thou
fulfill
it
diligently
,
consider
thy
ministery
,
what
it
is
,
the
weight
of
it
,
and
that
thou
fulfill
it
;
where
in
the
first
place
we
are
giuen
to
vnderstand
,
That
a
Minister
of
the
word
ought
diligently
and
carefully
to
consider
his
ministery
:
A
Minister
of
the
word
ought
diligently
and
carefully
to
consider
his
ministrie
.
there
must
be
in
the
Minister
of
the
word
,
a
diligent
and
due
consideration
of
his
office
and
calling
,
what
it
is
,
and
the
weight
of
it
:
a
Minister
must
duly
and
seriously
consider
,
what
he
is
called
vnto
,
euen
to
bee
the
messenger
and
ambassadour
of
the
Lord
,
to
carry
his
message
,
and
his
embassage
to
his
people
,
and
to
intreat
of
conditions
of
peace
between
God
and
his
people
,
and
to
stand
in
Christ
his
stead
,
2
Cor
.
5.20
.
to
be
Gods
interpreter
to
the
people
,
and
the
peoples
to
God
,
Ierem
:
33.23
.
and
he
is
to
consider
the
weight
of
his
calling
,
that
he
is
put
in
trust
with
the
soules
of
men
,
yea
the
soules
of
men
purchased
with
so
great
a
price
,
as
the
most
precious
bloud
of
the
only
begotten
sonne
of
God
,
Acts
20.28
.
and
that
he
is
put
in
trust
with
the
holy
worship
of
God
,
and
with
his
holy
name
(
as
it
were
)
with
his
crowne
and
dignitie
,
and
with
the
dispensation
and
disposing
of
his
secrets
,
1
Cor
.
4.1
.
and
that
it
belongs
to
him
,
to
teach
,
to
improoue
,
to
correct
,
to
instruct
,
to
exhort
,
to
comfort
,
to
watch
,
to
pray
,
to
go
in
and
our
before
Gods
people
vnblameably
;
these
and
many
other
like
,
are
the
things
that
euery
Minister
of
the
word
ought
to
thinke
on
,
to
consider
and
to
haue
an
eye
to
,
at
all
times
.
A
duty
wherein
many
Ministers
are
farre
short
and
much
defectiue
;
some
Ministers
full
litle
thinke
on
it
,
that
they
are
called
to
be
the
messengers
of
God
,
Reproofe
of
such
ministers
as
consider
not
the
weight
of
their
calling
.
to
deliuer
his
message
to
his
people
,
if
they
did
,
they
would
not
then
deliuer
their
owne
inven
ions
vnto
them
:
and
many
haue
litle
consideration
of
it
,
that
they
are
put
in
trust
with
Gods
people
,
and
that
the
weight
of
their
soules
doth
lye
vpon
them
,
their
idlenesse
,
their
negligence
,
their
frothy
and
vnprofitable
teaching
,
plainly
shewes
it
.
I
might
insist
in
many
other
particulars
;
but
for
more
generall
vse
of
the
point
,
consider
wee
,
what
the
Apostle
saith
,
Rom.
13.4.6
.
that
euen
such
as
are
deputed
of
the
Lord
to
a
place
of
ciuill
gouernment
,
are
called
Ministers
of
God
,
they
haue
an
office
and
a
ministry
.
Now
then
,
as
there
must
be
in
a
Minister
of
the
word
a
due
consideration
of
his
office
and
function
,
what
it
is
,
and
the
the
weight
of
it
:
so
doubtlesse
ought
there
to
bee
in
ciuill
gouernours
,
in
publike
or
in
priuate
,
Ciuill
gouernors
in
publike
or
in
priuate
,
are
to
consider
the
weight
of
their
office
and
calling
.
be
it
but
a
master
of
a
familie
,
euen
such
persons
ought
to
see
to
their
ministery
and
office
,
and
to
consider
what
it
is
,
what
belongs
to
it
,
and
what
is
the
weight
of
it
,
they
are
seriously
to
consider
with
themselues
,
that
they
are
deputed
of
the
Lord
to
that
office
,
and
that
they
are
in
his
place
,
and
stand
in
his
stead
,
to
those
that
are
vnder
them
,
and
that
it
belongs
to
their
office
,
according
to
their
power
,
to
protect
the
innocent
,
to
punish
the
offendor
,
to
incourage
the
well-doer
,
and
to
discountenance
and
censure
the
euill
doer
,
and
so
to
guide
and
gouerne
those
vnder
them
,
as
may
befor
the
good
of
their
bodies
and
soules
:
yea
men
that
haue
any
office
or
function
,
are
to
consider
what
belongs
to
that
office
in
particular
:
as
,
a
master
of
a
familie
is
seriously
to
consider
,
that
it
belongs
to
him
to
command
things
lawfull
,
to
such
as
be
vnder
him
,
and
proportionable
to
their
strength
,
to
prouide
for
them
(
as
hee
is
able
)
meate
,
drinke
and
all
,
things
needefull
,
to
yeeld
them
moderate
rest
and
recreation
,
to
teach
,
to
admonish
,
to
correct
them
as
iust
occasion
is
offered
,
to
pray
with
them
,
to
pray
for
them
,
and
the
like
;
and
euery
one
that
hath
an
office
,
either
publike
or
priuate
,
is
to
consider
the
waight
of
that
office
,
how
much
and
how
deepely
it
concernes
him
,
to
doe
the
duties
that
belong
to
that
office
,
and
that
the
doing
of
them
so
neerely
concernes
him
,
as
if
he
neglect
them
,
and
any
vnder
him
offend
,
and
sinne
,
thorow
his
default
;
that
sinne
of
the
inferiour
shall
increase
the
iudgement
of
the
superiour
in
the
day
of
account
.
Exod
.
16.27
.
It
is
said
that
some
of
the
people
went
out
on
the
seuenth
day
to
gather
Manna
,
but
found
none
,
whereupon
it
is
said
,
verse
28.
that
the
Lord
reproued
Moses
,
and
said
vnto
him
,
How
long
refuse
yee
to
keepe
my
Commandements
and
my
Lawes
?
Now
Moses
had
not
prophaned
the
Sabbath
,
but
the
people
,
and
not
all
,
but
some
of
the
people
,
yet
the
Lord
reproued
Moses
because
the
people
that
were
vnder
his
charge
had
sinned
:
so
waighty
a
burden
lies
on
those
that
haue
any
way
the
ouersight
of
others
,
that
they
must
giue
account
in
regard
of
their
sinnes
,
if
they
offend
through
their
default
,
and
neglect
of
duty
;
and
thus
ought
such
as
haue
any
office
or
function
publike
or
priuate
,
diligentlie
to
waigh
and
consider
with
themselues
,
what
that
office
is
,
what
belongs
,
vnto
the
waight
of
it
.
Thus
no
doubt
,
did
Salomon
when
he
made
that
praier
to
the
Lord
,
1
King
.
3.9
.
Giue
to
thy
seruant
an
vnderstanding
heart
,
that
I
may
discerne
betweene
good
and
bad
:
and
hee
doth
expresse
as
much
in
the
last
words
of
the
verse
,
For
who
is
able
to
iudge
this
thy
mighty
people
,
as
if
he
said
,
I
consider
the
waight
of
mine
office
,
and
I
finde
it
great
and
waightie
;
therefore
Oh
Lord
I
beseech
thee
strengthen
me
,
and
enable
mee
to
doe
my
dutic
;
and
to
this
purpose
(
no
doubt
)
was
that
wholesome
admonition
of
Iehoshaphat
to
his
Iudges
,
2.
Chron
.
19.6.7
.
Take
heede
what
yee
doe
:
for
yes
execute
not
the
iudgements
of
man
,
but
of
the
Lord
,
and
he
will
bee
with
you
,
in
the
cause
and
iudgement
.
Wherefore
now
let
the
feare
of
the
Lord
be
vpon
you
,
take
heede
,
and
doe
it
:
for
there
is
no
iniquitie
with
the
Lord
our
God
,
nether
respect
of
persons
,
nor
reciuing
of
reward
.
As
if
hee
had
said
,
diligently
consider
with
your selues
,
what
offiice
you
are
called
to
,
what
is
the
charge
that
lies
vpon
you
,
what
belongs
to
your
office
,
you
execute
not
the
iudgements
of
man
,
but
of
the
Lord
,
and
hee
will
bee
with
you
in
the
cause
and
iudgement
.
And
consider
with
your selues
,
your
charge
is
is
so
waighty
,
that
you
must
one
day
giue
account
of
it
before
the
iudge
of
all
the
world
,
with
whom
is
neither
respect
of
persons
nor
receiuing
reward
.
Thu
are
such
as
haue
any
office
or
charge
ouer
others
,
be
it
publike
,
or
priuate
,
duely
to
consider
that
office
and
cha●ge
what
it
is
,
Ciuill
gouernors
iustly
reproued
for
not
considering
the
waight
o●
their
office
and
calling
.
what
belongs
vnto
it
,
and
the
waight
of
it
.
Now
doe
men
that
haue
charge
ouer
others
consider
these
things
?
Doe
they
(
as
they
ought
)
thinke
on
it
,
what
the
office
and
place
is
which
they
are
called
to
,
what
belongs
vnto
it
,
and
the
waight
of
it
?
Few
there
be
that
doe
so
,
many
men
are
altogether
carelesse
,
they
set
all
at
sixe
and
seuen
,
haue
no
manner
of
consideration
what
their
office
and
charge
is
,
and
what
belongs
vnto
it
;
and
most
men
haue
an
eie
,
not
to
their
office
and
charge
,
and
what
belongs
to
that
,
but
to
the
example
of
others
,
they
consider
what
other
men
of
like
place
doe
,
and
they
doe
the
like
,
such
and
such
masters
,
(
saith
one
that
is
a
master
of
a
familie
)
neither
teach
their
families
,
nor
pray
with
them
,
and
they
thriue
well
enough
,
and
therefore
thinkes
hee
,
I
may
doe
the
like
;
others
againe
,
consider
onely
what
is
to
bee
done
in
their
place
and
calling
,
standing
best
with
their
ease
,
their
profit
,
and
their
credit
in
the
world
,
thus
and
many
other
waies
doe
men
faile
in
this
dutie
.
Well
know
thou
whosoeuer
thou
art
,
thou
art
to
take
heede
and
to
see
to
thine
office
,
and
to
consider
seriously
what
it
is
,
what
belongs
vnto
it
,
and
the
waight
of
it
.
And
that
thou
maiest
so
doe
,
learne
thy
dutie
what
belongs
to
thine
office
and
calling
out
of
the
word
of
God
.
Deut
.
17.19
.
the
King
is
enioined
to
reade
the
word
of
God
,
all
the
daies
of
his
life
,
that
thence
he
may
learne
his
duty
and
in
the
word
of
God
the
Lord
hath
laide
downe
,
the
offices
and
duties
of
all
sorts
of
callings
,
of
Magistrates
,
Ministers
,
Masters
,
particularly
,
to
that
end
(
without
question
)
that
they
should
learne
,
know
,
and
consider
them
;
doe
thou
therefore
thence
learne
the
things
that
concerne
thine
office
,
and
knowing
those
things
,
consider
them
,
and
haue
an
eie
to
them
at
all
times
.
And
to
that
purpose
remember
these
two
things
.
1
First
,
Two
things
are
to
bee
thought
vpon
by
such
as
bee
ciuill
gouernoure
.
it
is
for
want
of
taking
heede
to
the
duties
of
mens
callings
,
and
want
of
consideration
of
them
,
that
men
transgresse
their
callings
,
and
go
beyond
the
bounds
of
their
callings
,
and
so
lay
themselues
open
to
the
plagues
and
iudgements
of
God
,
no
doubt
it
was
so
with
Vzziah
in
putting
his
hand
to
the
Arke
,
2.
Sam
.
6.6
.
and
the
Lord
smote
him
for
it
.
And
it
was
for
want
of
consideration
of
his
calling
,
that
Peter
would
warme
himselfe
at
the
High
Priests
fire
,
Luke
22.15
.
It
cost
him
the
breach
of
his
conscience
,
and
as
one
saith
well
,
if
wee
marke
the
time
when
the
iudgements
of
God
befall
men
,
Note
.
wee
shall
finde
they
are
cast
vpon
them
when
they
are
out
of
their
callings
.
2
Againe
,
remember
this
that
the
want
of
consideration
of
their
callings
,
and
the
waight
of
them
,
is
that
which
makes
men
carelesse
and
vnconscionable
in
doing
their
duties
,
for
what
is
it
that
makes
men
,
either
neglect
the
duties
of
their
callings
,
or
to
doe
them
onely
for
fashion
?
Surely
this
,
they
pull
away
their
eies
from
their
callings
,
they
looke
not
(
as
they
ought
)
to
the
duties
of
them
,
and
on
the
waight
of
them
,
but
they
cast
their
eies
to
the
example
of
others
,
on
their
owne
ease
,
profit
,
or
estimation
in
the
world
,
and
thence
it
comes
that
they
are
carelesse
and
vnconscionable
in
doing
the
duties
of
their
callings
.
If
then
thou
wouldest
not
goe
beyond
the
limits
of
thy
calling
,
and
so
lay
thy selfe
naked
and
open
to
the
iudgements
of
God
,
if
thou
wouldest
not
bee
carelesse
and
vnconscionable
in
doing
the
duties
of
thy
calling
,
but
rather
doe
them
with
care
,
and
good
conscience
,
and
with
comfort
to
thine
owne
soule
,
then
doe
thou
consider
thine
of
fice
,
and
calling
,
take
thou
heede
and
haue
an
eie
to
the
duties
of
it
,
and
to
the
waight
of
it
:
euer
meditate
and
thinke
thus
with
thy selfe
,
this
is
mine
office
and
calling
,
these
are
the
duties
that
belong
to
it
,
and
they
are
of
this
waight
,
and
consequence
,
that
the
neglect
or
carelesse
doing
of
them
will
bring
downe
Gods
iudgements
vpon
me
,
and
I
shall
one
day
answer
for
the
same
.
Let
this
bee
thy
meditation
and
consideration
in
respect
of
thy
place
and
calling
whatsoeuer
it
is
.
In
the
next
place
we
are
to
marke
that
the
Apostle
bids
the
Colossians
say
to
Archippus
,
take
heed
to
the
ministrie
that
thou
hast
receiued
in
the
Lord
that
thou
fulfill
it
,
vsing
as
we
shewed
,
a
word
taken
from
a
vessell
that
ought
to
be
full
and
is
not
,
meaning
this
,
that
Archippus
should
(
as
it
were
)
fill
vp
the
vessell
of
his
ministrie
,
that
hee
should
as
he
had
begunne
to
doe
something
in
his
ministrie
,
to
accomplish
it
to
the
full
in
euery
respect
,
and
leaue
no
part
or
dutie
of
it
vnfulfilled
,
vnperformed
.
Where
wee
may
easily
see
thus
much
laide
before
vs.
It
is
not
inough
for
a
minister
of
the
Gospell
to
performe
one
part
of
his
office
alone
,
but
he
must
execute
and
fulfill
all
and
euerie
part
of
his
office
.
That
it
is
not
inough
for
a
Minister
of
the
word
to
beginne
and
to
continue
doing
some
thing
that
belongs
to
him
in
his
place
and
calling
,
but
he
must
accomplish
and
performe
all
things
that
pertaine
to
him
in
the
same
,
it
is
not
sufficient
for
a
Minister
of
the
Gospell
to
take
paines
in
one
part
of
his
office
alone
,
as
in
teaching
onely
,
exhorting
onely
,
or
that
hee
liue
free
from
any
speciall
scandall
or
offence
,
but
he
must
execute
and
fulfill
all
and
euery
part
of
his
office
and
ministrie
,
he
must
teach
,
improoue
,
correct
,
instruct
,
exhort
,
comfort
,
&c.
as
any
occasion
is
offered
vnto
him
;
and
hee
must
watch
ouer
his
people
,
and
goe
in
and
out
before
them
vnblameably
,
and
so
carrie
himselfe
in
the
discharge
of
his
ministrie
;
as
it
may
truely
be
said
of
him
that
hee
filles
vp
the
vessell
of
his
ministrie
,
and
so
performes
his
dutie
in
euery
respect
as
there
can
be
no
further
dutie
required
of
him
,
as
hee
is
a
Minister
.
And
this
is
further
taught
plainely
,
2
Tim
.
4.
Where
the
Apostle
hauing
laid
downe
the
speciall
duties
that
belong
to
a
Minister
of
the
word
,
with
a
waighty
charge
pressing
Timothy
to
the
practise
of
them
,
I
charge
thee
before
God
,
and
before
the
Lord
Iesus
Christ
,
which
shall
iudge
the
quicke
and
the
dead
at
his
appearing
,
and
in
his
kingdome
preach
the
word
,
be
instant
in
season
and
out
of
season
,
improue
,
rebuke
,
exhort
with
all
long-suffering
and
doctrine
:
he
addes
verse
5.
Doe
the
worke
of
an
Euangelist
:
make
thy
Ministrie
fully
knowne
:
as
if
hee
had
said
,
these
are
the
duties
that
belong
to
thee
in
thy
ministrie
,
and
thinke
it
not
sufficient
to
doe
some
of
them
,
and
leaue
the
rest
vndone
,
but
doe
them
all
and
euery
one
,
fulfill
thy
ministrie
,
and
make
it
fully
knowne
.
I
might
easily
insist
further
on
this
point
,
Repr●fe
of
Ministers
altogether
carelesse
of
their
dutie
,
and
of
such
also
as
do
their
duty
but
in
part
.
and
for
the
vse
of
it
I
might
heereby
taxe
and
reproue
many
ministers
of
the
word
,
some
being
altogether
carelesse
,
such
as
labour
not
in
any
part
of
their
ministrie
,
either
in
teaching
or
liuing
vnblameably
,
and
so
are
farre
from
labouring
in
euery
part
of
it
.
Some
againe
,
labouring
in
some
duties
of
the
Ministrie
,
and
not
in
all
,
as
(
happilie
)
teaching
,
but
not
exhorting
,
or
exhorting
without
ground
of
doctrine
,
or
teaching
and
exhorting
well
,
but
liuing
ill
,
and
giuing
iust
cause
of
scandall
and
offence
,
or
liuing
in
good
order
without
touch
of
any
notorious
crime
,
yea
(
happily
)
shewing
forth
some
vertues
,
as
mercy
,
loue
,
pitty
towards
the
poore
,
and
such
as
want
helpe
,
but
not
able
to
teach
and
to
doe
the
most
needfull
duty
of
their
place
and
calling
:
these
and
many
other
waies
I
might
shew
,
how
some
Ministers
of
the
word
faile
in
not
fulfilling
their
ministrie
,
they
leaue
as
it
were
an
emptinesse
in
that
vessell
,
they
fill
it
not
vp
,
as
it
ought
to
bee
filled
,
they
performe
it
not
in
euery
respect
as
it
ought
to
bee
performed
,
but
to
extend
the
point
a
little
further
and
that
vpon
the
ground
before
deliuered
,
Ro
.
13.
That
such
as
be
in
place
of
ciuill
gouernment
,
publike
or
priuate
,
haue
a
ministrie
giuen
them
of
God
,
as
therefore
the
Minister
of
the
word
must
not
hold
it
enough
for
him
to
labour
in
some
duties
of
his
ministrie
,
and
leaue
the
rest
vndone
,
that
is
to
fill
his
ministrie
but
in
part
,
and
not
to
fulfill
it
,
and
if
he
will
fullfill
his
Ministry
,
it
must
be
by
doing
all
the
duties
that
belong
to
that
office
.
So
(
doubtlesse
)
ought
it
to
be
with
such
as
haue
any
other
place
or
office
in
publike
or
in
priuate
,
Such
as
bee
in
any
place
of
ciuill
gouernment
must
fulfill
their
office
,
executing
and
doing
all
&
euery
part
and
dutie
of
the
same
.
they
must
not
content
themselues
in
doing
of
some
duties
that
belong
to
that
place
,
and
leaue
the
rest
vndone
,
that
is
to
leaue
a
gap
,
and
an
emptie
place
in
their
office
,
and
place
but
they
must
fill
it
vp
in
the
execution
and
performance
of
all
and
euery
part
and
dutie
of
the
same
,
for
why
?
Euerie
man
in
his
place
&
lawful
calling
whatsoeuer
it
be
,
is
to
be
faithful
;
we
find
it
giuen
to
Moses
by
the
Lord
himselfe
in
way
of
commendation
Num
.
12.7
.
That
he
was
faithfull
in
his
office
:
and
to
Christ
himselfe
,
Heb
.
3.2
.
and
it
is
the
Apostle
rule
,
Rom.
12.7
.
Let
him
that
hath
an
office
attend
on
it
with
diligence
,
and
faithfulnesse
.
Now
a
man
is
not
faithfull
,
if
he
doe
some
duties
that
belong
to
his
place
and
calling
though
he
doe
them
with
great
diligence
and
paines
,
and
leaue
other
duties
of
it
vndone
;
and
therefore
in
euery
place
and
calling
,
there
must
be
a
performance
of
all
and
euery
dutie
belonging
to
the
same
.
Againe
,
all
and
euery
duty
of
euery
lawfull
calling
are
inioined
by
the
commandement
of
the
Lord
,
and
men
are
as
strictly
bound
by
the
commandement
of
God
,
to
the
doing
of
one
part
of
their
office
,
as
another
,
successiuely
and
at
times
fit
for
the
doing
of
it
,
and
therefore
men
must
not
content
themselues
with
the
doing
of
some
duties
that
belong
to
their
place
and
calling
,
but
they
must
performe
and
do
all
and
euery
duty
of
it
,
that
is
the
fulfilling
of
their
office
,
and
their
ministery
.
Reproofe
of
such
as
rest
in
the
doing
of
some
of
the
duties
of
their
place
and
calling
,
and
neglect
others
.
Now
this
is
a
thing
litle
thought
on
by
most
men
in
the
world
,
most
men
content
themselues
in
the
doing
of
some
duties
that
belong
to
them
in
their
place
and
calling
,
though
they
neglect
others
:
yea
some
exceedingly
please
,
themselues
in
this
,
that
they
are
diligent
and
painefull
in
doing
only
some
things
that
concerne
them
in
their
particular
office
and
calling
.
To
instance
but
in
one
or
two
particulars
.
Some
Parents
(
it
may
be
)
suffer
their
children
to
want
nothing
belonging
to
their
bodies
,
they
giue
them
meat
,
drinke
and
clothing
,
and
prouide
all
outward
things
needfull
for
them
:
yea
sometimes
they
make
themselues
drudges
to
scrape
vp
abundance
of
wealth
for
them
against
aftertimes
,
and
yet
all
this
while
neglect
that
duty
laid
vpon
them
,
Ephes
.
6.4
.
of
bringing
vp
their
children
in
instruction
and
information
of
the
Lord
,
that
duty
they
performe
not
;
and
so
some
masters
(
happily
)
lay
no
more
on
their
seruants
than
they
are
able
to
do
,
they
prouide
for
them
wholsome
and
sufficient
meat
and
drinke
,
and
in
season
,
and
they
giue
them
leaue
to
refresh
themselues
at
times
conuenient
,
but
as
for
the
duty
of
teaching
and
instructing
them
,
and
praying
for
them
,
those
things
are
not
thought
vpon
:
and
yet
such
Parents
and
such
Masters
please
themselues
in
that
which
they
doe
,
and
thinke
they
haue
done
that
which
concernes
them
towards
their
children
and
seruants
:
yea
somtimes
they
sticke
not
to
say
it
,
they
haue
done
the
part
of
Parents
and
Masters
:
sometimes
such
Parents
say
to
their
children
,
wee
haue
spared
from
our
owne
backes
and
bellies
for
you
,
wee
haue
fared
hardly
,
and
gone
thinly
clad
,
for
you
,
and
we
haue
laboured
night
and
day
for
your
good
,
&c.
and
such
Masters
say
to
their
seruants
,
what
can
you
complaine
of
?
haue
you
not
had
your
meate
and
drinke
wholesome
and
good
,
and
your
wages
paid
you
?
haue
wee
laid
too
much
vpon
you
,
&c.
thus
many
Parents
and
Masters
content
themselues
in
doing
only
some
things
that
concerne
them
as
they
are
Parents
and
Masters
,
and
thinke
that
in
so
doing
they
haue
discharged
their
office
:
but
know
thou
whosoeuer
thou
art
,
thou
being
a
Father
or
a
Master
,
it
is
not
enough
for
thee
to
do
some
duties
,
but
thou
must
doe
all
that
concernes
thee
in
that
place
and
calling
,
thou
must
fulfill
thine
office
,
and
leaue
nothing
vndone
in
it
,
that
ought
to
be
done
.
And
to
this
purpose
,
A
motiue
to
stirre
vp
men
to
fulfill
their
office
in
any
place
or
calling
.
Consider
that
euery
duty
in
thy
place
and
calling
more
neerely
concernes
thy selfe
,
then
those
to
whom
it
ought
to
be
performed
,
for
the
doing
of
it
may
bring
good
to
them
,
but
much
more
good
and
comfort
to
thy selfe
,
in
testifying
thy
faith
,
and
sealing
vp
comfort
to
thine
owne
conscience
:
and
the
neglect
of
it
may
hinder
their
good
,
but
it
makes
thee
liable
to
the
iudgment
of
God
and
deeper
condemnation
,
and
therfore
look
thou
fulfil
thine
office
.
Alas
will
some
say
,
I
am
not
able
to
fulfill
it
,
and
to
do
all
the
duties
that
belong
to
mine
office
,
I
am
not
able
to
teach
my
family
.
Art
thou
not
?
that
is
thy
shame
,
labour
that
thou
maiest
bee
able
,
and
according
to
that
abilitie
thou
hast
,
performe
that
duty
,
and
know
for
thy
comfort
,
the
Lord
requires
not
the
fulfilling
of
thine
office
,
in
doing
the
duties
of
it
in
perfect
measure
,
that
is
impossible
,
it
is
but
a
conceit
of
the
Papists
,
that
men
regenerate
may
fulfill
the
law
of
God
in
the
time
of
this
life
,
and
may
doe
more
than
they
are
commanded
,
euen
works
of
supererrogation
:
that
is
but
a
fancy
:
do
thou
therefore
all
and
euery
duty
of
thy
place
and
calling
,
and
though
thou
doe
some
of
them
in
weaknesse
and
much
infirmitie
,
yet
the
Lord
will
not
cast
away
those
duties
so
performed
,
if
thou
doe
them
in
truth
and
sinceritie
of
heart
,
but
will
accept
them
in
Christ
,
and
let
that
be
thy
comfort
.
Now
touching
the
argument
the
Apostle
would
haue
to
be
vsed
to
perswade
Archippus
to
take
heed
to
his
ministerie
,
and
to
the
fulfilling
of
it
,
in
that
he
would
haue
him
stirred
vp
thereunto
,
because
hee
had
receiued
it
from
the
Lord
,
that
the
Lord
of
his
grace
and
goodnesse
had
committed
that
office
to
him
,
it
is
easie
to
be
concluded
from
hence
.
That
it
is
a
notable
and
very
effectuall
argument
to
stir
vp
a
minister
of
the
gospell
to
a
carefull
and
comfortable
performance
of
his
duty
in
that
he
hath
receiued
his
ministery
from
the
Lord
,
In
that
a
minister
of
the
gospell
hath
receiued
his
ministry
from
the
Lord
,
it
is
of
great
weight
to
perswade
him
to
a
carefull
performance
of
his
duty
.
in
that
the
Lord
of
his
grace
and
mercy
hath
reputed
him
faithfull
,
and
put
him
in
that
office
,
as
the
Apostle
saith
,
1
Tim
.
1.12
.
it
is
a
very
powerfull
and
preuayling
argument
to
stirre
vp
a
minister
of
the
gospell
,
to
be
diligent
,
carefull
,
faithfull
,
and
zealous
in
fulfilling
his
ministry
,
yea
it
serue●
notably
to
comfort
him
against
the
stormes
and
persecutions
that
are
or
may
bee
raised
against
him
in
doing
his
duty
.
For
he
hauing
receiued
his
ministry
from
the
Lord
hee
knowes
the
Lords
arme
is
long
and
strong
enough
both
to
sustaine
and
vphold
him
,
and
to
render
vengeance
to
those
that
shall
vniustly
disturbe
him
.
These
things
might
be
further
stood
on
,
but
let
it
suffice
to
haue
named
them
.
Now
heere
a
question
is
to
be
answered
,
(
i
.
)
this
.
How
shall
a
minister
of
the
word
,
know
that
he
hath
receiued
his
ministry
from
the
Lord
,
and
that
the
Lord
hath
put
him
in
that
office
.
Answ
.
By
three
things
.
First
,
if
the
Lord
haue
giuen
him
a
competent
measure
of
gifts
fit
for
the
worke
of
his
ministry
.
Secondly
,
if
hee
vpon
tryall
and
examination
being
found
fit
for
that
office
,
be
designed
to
it
by
the
gouernors
of
the
Church
.
Thirdly
,
if
(
hee
exercising
those
gifts
bestowed
vpon
him
and
faithfully
discharging
his
duty
)
the
Lord
giue
a
blessing
vnto
his
labours
.
By
these
shall
a
minister
know
that
hee
hath
receiued
his
ministry
from
the
Lord
.
They
of
the
separation
,
say
our
ministers
are
no
true
ministers
,
why
so
?
Forsooth
onely
because
they
are
not
rightly
called
(
as
they
suppose
)
by
men
.
They
cannot
deny
but
that
many
of
them
are
sufficiently
qualified
with
gifts
fit
for
the
ministry
,
and
that
exercising
those
gifts
,
the
Lord
giues
a
blessing
of
their
labours
in
the
true
conuersion
of
many
soules
to
God
.
But
(
say
they
)
they
are
not
rightly
called
by
men
,
and
therefore
no
true
ministers
.
Admit
this
to
be
true
(
which
they
are
neuer
able
to
prooue
)
shall
an
error
and
fayling
in
men
,
make
voide
the
calling
of
God
?
graunt
this
that
there
is
some
defect
in
the
maner
of
their
calling
by
men
,
for
that
is
all
they
stand
vpon
,
yet
they
hauing
a
competent
measure
of
gifts
fit
for
the
ministry
,
and
exercising
those
gifts
by
allowance
from
men
that
are
in
place
and
authoritie
,
and
the
Lord
vouchsafing
a
blessing
vpon
their
labours
,
it
is
a
sufficient
approbation
of
their
calling
.
oh
but
they
would
haue
the
consent
of
the
people
in
calling
of
ministers
:
who
sees
not
their
consent
,
in
as
much
as
they
willingly
submit
themselues
to
their
ministry
,
and
are
effectually
wrought
vpon
by
it
,
to
their
calling
and
conuersion
,
yea
therein
the
Lord
doth
(
as
it
were
)
set
his
hand
and
seale
to
their
ministry
,
and
approoue
it
.
A
false
teacher
may
conuert
others
(
this
is
said
by
them
but
they
are
not
able
to
proove
it
.
)
No
surely
,
if
this
were
true
,
then
the
argument
of
the
Apostle
was
not
good
,
whereby
hee
prooued
himselfe
a
true
Apostle
,
1
Cor
:
9.1.2
.
Am
I
not
an
Apostle
?
am
I
not
free
?
haue
I
not
seene
Iesus
Christ
our
Lord
?
are
yee
not
my
work
in
the
Lord
?
If
I
be
not
an
Apostle
vnto
others
,
yet
doubtlesse
I
am
vnto
you
,
for
y●e
are
the
seale
of
mine
Apostleship
in
the
Lord
.
The
question
was
whether
he
were
a
true
Apostle
or
no
:
how
doth
he
prooue
it
?
surely
thus
.
That
he
was
the
instrument
and
meanes
of
their
conuersion
,
and
therefore
a
true
Apostle
;
Now
if
it
were
so
,
that
a
false
teacher
might
conuert
soules
,
they
might
haue
said
,
this
is
no
good
argument
,
but
the
Apostle
knew
well
they
could
not
so
reply
,
he
knew
his
argument
to
be
sound
and
good
,
and
if
it
was
a
good
argument
to
prooue
Paul
a
true
Apostle
,
then
much
more
is
it
a
good
argument
to
prooue
an
ordinary
minister
,
a
true
minister
,
and
called
of
God
,
that
the
Lord
giues
a
blessing
to
his
labours
for
the
conuersion
of
soules
.
From
this
argument
(
thou
hast
receiued
in
the
Lord
)
we
may
further
gather
.
That
in
euery
office
and
lawfull
calling
that
men
hold
in
Church
or
common-wealth
,
they
are
to
haue
an
eye
to
the
Lord
,
In
euery
lawfull
calling
,
wherein
men
are
,
they
must
remember
that
they
haue
receiued
it
from
the
lord
.
and
to
remember
that
they
haue
receiued
it
from
him
,
that
the
Lord
of
his
grace
and
goodnesse
hath
vouchsafed
to
set
them
in
that
place
and
calling
,
be
it
neuer
so
meane
,
and
if
it
bee
a
place
of
greater
eminencie
and
dignitie
,
men
are
the
more
to
looke
vp
to
the
Lord
,
and
to
consider
the
greatnesse
of
Gods
grace
in
that
their
aduancement
.
Thus
did
Paul
,
Rom:
12.3
.
I
say
through
the
grace
that
is
giuen
vnto
me
.
and
1
Cor
:
15.10
.
by
the
grace
of
God
I
am
that
I
am
.
and
hence
it
is
that
the
Lord
is
wont
to
set
out
the
greatnesse
of
the
sinne
of
men
in
high
place
,
with
the
aduancement
he
had
vouchsafed
them
.
Thus
hee
set
out
the
sinne
of
Ieroboam
,
of
Saul
,
yea
of
Dauid
himselfe
,
2
Sam
:
12
17.
I
haue
annoynted
thee
King
ouer
Israel
,
and
deliuered
thee
out
of
the
hand
of
Saul
,
&c.
And
this
is
of
excellent
vse
and
speciall
consequence
:
if
men
in
any
place
and
calling
,
to
which
they
are
lawfully
called
,
euer
looke
vp
to
the
Lord
,
and
remember
that
hee
of
his
grace
and
goodnesse
hath
brought
them
to
that
place
,
doubtlesse
,
it
will
make
men
content
with
it
,
be
it
neuer
so
meane
,
and
if
it
be
a
place
of
greater
eminencie
,
thankfull
to
God
for
his
mercy
,
Men
hauing
an
eye
to
the
Lord
,
from
whom
they
haue
receiued
their
places
and
callings
,
it
makes
them
contented
and
thankfull
,
and
humble
,
and
faithfull
,
and
conscionable
,
in
discharging
their
duties
.
and
it
will
make
them
walke
humbly
in
that
place
,
yea
faithfull
and
conscionable
in
doing
the
duties
of
it
,
knowing
that
as
they
haue
receiued
it
from
the
Lord
,
so
one
day
an
account
of
it
,
is
to
be
made
to
him
.
Kings
and
other
great
men
,
may
make
their
vnder
officers
,
but
wee
must
remember
that
the
offices
themselues
are
from
the
Lord
,
and
though
the
Prince
may
giue
thee
an
office
,
yet
he
cannot
giue
thee
a
quietus
est
for
thy
vnfaithfulnesse
in
that
office
,
that
is
aboue
his
power
,
therefore
euer
looke
thou
to
the
Lord
,
from
whom
thou
hast
receiued
thine
office
,
and
thus
thinke
with
thy selfe
:
surely
the
Lord
of
his
goodnesse
and
grace
hath
brought
me
to
this
office
,
hee
ordeined
it
before
all
times
,
that
I
should
haue
this
office
,
he
hath
chosen
out
my
Fathers
house
,
(
happily
)
base
and
obscure
,
and
me
the
meanest
of
my
brethren
,
he
hath
prepared
a
way
and
meanes
for
me
,
to
come
to
this
place
,
in
my
iudgment
,
weake
and
vnlikely
,
and
he
hath
preuailed
ouer
many
great
letts
and
impediments
,
that
stood
vp
against
me
,
and
hath
put
me
into
this
place
and
office
.
Thus
thinke
with
thy selfe
,
and
thus
consider
the
grace
and
goodnesse
of
the
Lord
in
bringing
thee
to
that
place
thou
now
holdest
,
and
thou
shalt
finde
it
will
be
a
notable
meanes
to
make
thee
contented
with
thy
place
,
and
thankfull
to
God
for
it
,
and
humble
in
thy selfe
,
and
faithfull
and
conscionable
in
doing
the
duties
of
it
.
VER
.
18.
The
saluation
by
the
hand
of
me
Paul
:
Remember
my
bands
.
Grace
bee
with
you
,
Amen
.
In
this
Verse
we
haue
the
closing
or
shutting
vp
of
this
Epistle
,
The
shutting
vp
of
this
Epistle
.
and
the
Apostle
shuts
it
vp
both
with
his
owne
salutation
to
the
Colossians
,
and
that
not
written
by
the
hand
of
his
Secretarie
(
as
the
other
were
)
but
with
his
own
hand
,
The
salutation
by
the
hand
of
me
Paul
.
and
with
his
prayer
to
God
for
them
,
that
the
grace
of
God
might
bee
with
them
,
(
Grace
be
with
you
)
to
which
is
added
the
vsuall
word
commonly
subioyned
to
petitions
made
to
the
Lord
(
Amen
.
)
and
between
these
two
,
between
the
Apostles
salutation
and
prayer
,
is
inserted
and
interlaced
a
short
precept
,
that
they
should
be
mindfull
of
him
,
and
remember
his
bands
.
I
will
first
cleare
the
words
of
this
verse
,
touching
the
sense
and
meaning
of
them
;
The
salutation
by
the
hand
of
me
Paul
:
Interpretation
.
that
is
I
Paul
salute
you
vnder
mine
owne
hand
;
or
,
I
Paul
send
salutations
to
you
written
with
mine
owne
hand
.
(
Remember
my
bands
.
)
By
bands
,
we
are
to
vnderstand
his
imprisonment
,
which
hee
suffered
for
the
gospell
of
Christ
:
and
the
Apostle
would
haue
the
Colossians
mindfull
of
his
imprisonment
in
praying
for
him
,
and
in
making
vse
of
his
sufferings
for
the
gospell
to
themselues
,
that
they
should
both
commend
him
to
God
in
their
prayers
,
and
pray
to
the
Lord
to
giue
him
patience
,
strength
,
and
constancie
in
his
troubles
,
to
stand
fast
in
defence
of
the
gospell
,
and
to
giue
him
whatsoeuer
his
prisoners
estate
might
stand
in
need
of
,
and
that
they
should
make
vse
of
his
patient
and
constant
suffering
for
the
truth
of
the
Gospell
to
themselues
,
and
thereby
themselues
be
more
confirmed
in
the
truth
of
the
gospell
,
and
incouraged
to
beare
the
like
troubles
for
it
,
if
they
should
bee
called
vnto
it
.
(
Grace
be
with
you
.
)
that
is
,
the
free
and
vndeserued
loue
and
fauour
of
God
in
Christ
,
with
all
the
fruits
and
tokens
of
it
,
be
with
you
.
(
Amen
.
)
The
word
Amen
being
heere
added
to
the
Apostles
petition
,
it
signifies
his
wish
and
desire
of
that
he
prayed
for
,
and
it
is
also
a
testifying
of
his
assurance
to
obtaine
that
which
he
prayed
for
;
for
that
is
the
vse
of
the
word
(
amen
)
at
the
end
and
shutting
vp
of
prayer
,
and
so
it
is
as
much
as
if
he
had
said
,
so
be
it
,
I
wish
it
so
,
yea
I
do
fully
beleeue
it
shall
be
so
,
I
assure
my selfe
that
the
Lord
in
his
good
time
will
graunt
my
request
.
Thus
then
are
we
to
conceiue
the
apostles
mening
in
the
words
of
this
verse
as
if
he
had
said
.
I
Paul
send
salutations
to
you
written
with
mine
owne
hand
,
and
I
would
haue
you
mindfull
of
my
imprisonment
,
both
in
praying
to
God
for
me
,
that
he
would
giue
me
patience
,
strength
,
and
constancy
in
my
troubles
,
to
stand
fast
in
the
defence
of
the
Gospell
,
and
that
he
would
giue
me
whatsoeuer
my
prisoners
estate
standeth
in
neede
of
,
and
in
making
vse
of
my
suffering
for
the
truth
,
thereby
the
more
to
confirme
you
in
the
truth
of
the
gospell
,
and
to
incourage
you
to
beare
the
like
troubles
,
if
you
be
called
vnto
them
.
And
the
free
and
vndeserued
loue
of
God
in
Christ
,
with
all
the
fruits
and
tokens
of
it
,
be
with
you
;
so
I
wish
and
desire
,
and
do
fully
beleeue
and
assure
my selfe
it
shall
be
so
.
Come
we
now
to
speake
of
the
things
heere
laid
before
vs
,
in
that
order
they
are
propounded
by
the
holy
ghost
,
and
first
of
the
Apostles
owne
salutation
sent
to
the
Colossians
:
he
sent
salutations
from
himselfe
to
the
Colossians
,
(
no
doubt
)
as
a
token
of
his
true
and
vnfained
loue
to
them
,
the
point
from
hence
offered
.
That
wee
in
like
sort
may
salute
others
,
and
thereby
testifie
our
loue
vnto
them
.
I
haue
already
handled
,
and
therefore
I
passe
by
it
,
and
the
thing
we
are
especially
to
marke
in
these
words
is
this
,
that
the
Apostle
sent
his
owne
salutations
to
the
Colossians
,
written
not
by
the
hand
of
his
Secretarie
,
as
the
foregoing
salutations
were
,
but
with
his
owne
hand
.
Now
what
might
be
the
reason
of
this
?
(
for
thence
we
shall
gather
the
doctrine
,
)
the
reason
of
it
is
giuen
by
the
Apostle
himselfe
,
2
Thess.
3.17
.
where
he
thus
writes
,
The
salutation
of
me
Paul
,
with
mine
owne
hand
,
which
is
the
token
in
euery
Epistle
,
so
I
write
:
as
if
he
had
said
,
I
send
salutations
vnto
you
written
with
mine
owne
hand
,
and
in
this
manner
of
writing
,
written
in
these
characters
,
and
after
this
forme
of
leters
(
so
I
write
)
as
a
token
and
certaine
marke
that
I
vse
in
euery
Epistle
of
mine
,
whereby
men
may
know
them
to
be
(
indeed
)
my
Epistles
,
and
that
they
come
from
me
,
and
are
not
counterfet
.
Wee
see
then
the
reason
why
the
Apostle
heere
writ
salutations
to
the
Colossians
with
his
owne
hand
,
It
is
an
olde
sleight
of
Satan
and
his
instrument
▪
(
if
they
can
to
thrust
vpon
the
Church
forged
and
cou●terfet
writings
in
stead
of
true
,
to
corru
t
religion
and
to
deceiue
Gods
people
.
it
was
this
to
preuent
the
danger
of
counterfet
Epistles
that
might
passe
vnder
his
name
,
that
all
might
know
by
that
his
hand-writing
,
that
it
was
Pauls
owne
Epistle
,
and
not
one
foisted
,
and
thrust
in
insteed
of
his
.
Hence
we
may
easily
gather
thus
much
.
That
it
is
an
ancient
sleight
of
Satan
,
and
his
instruments
,
to
thrust
vpon
the
Church
(
if
possibly
hee
may
)
forged
and
counterfet
writings
in
stead
of
true
,
thereby
to
corrupt
religion
,
and
to
deceiue
the
people
of
God
,
it
is
an
old
stratageme
,
and
tricke
of
the
Deuill
(
if
hee
can
)
to
foist
into
the
Church
,
bastardly
writings
,
vnder
the
names
of
Apostles
,
and
other
Ancient
writers
,
thereby
to
spread
many
errors
,
and
for
the
corrupting
of
sound
and
wholesome
doctrine
.
Thus
it
was
in
the
Apostles
time
,
and
therefore
hee
writ
salutations
with
his
owne
hand
,
to
preuent
the
danger
of
such
counterfet
writings
;
yea
this
further
appeares
2
Thes
.
2.2
.
Where
hee
doth
beseech
them
of
that
Church
,
by
the
comming
of
our
Lord
Iesus
Christ
,
and
by
their
assembling
vnto
him
,
that
they
should
not
be
suddenly
moued
from
their
mind
,
nor
troubled
,
neither
by
Spirit
,
nor
by
word
,
nor
by
letter
,
as
from
him
and
the
other
Apostles
,
as
if
he
had
said
,
there
be
some
that
carry
about
counterfet
letters
vnder
my
name
,
but
be
not
you
suddenly
moued
from
your
minde
by
such
letters
,
bearing
my
name
,
or
the
name
of
some
other
Apostle
.
And
this
being
so
in
ancient
times
,
euen
in
the
time
of
the
Apostles
,
wee
are
not
to
maruell
at
it
in
times
succeeding
,
especially
in
the
daies
of
Antichrist
,
We
are
not
to
be
troubled
at
this
that
many
Popish
Canons
,
Decrees
and
determinations
are
fathered
vpon
Apostles
,
Fathers
,
and
Councels
.
and
when
hee
was
in
his
ruffe
,
wee
are
not
then
to
thinke
it
strange
,
that
then
many
counterfet
writings
were
thrust
vpon
the
Church
,
and
we
must
know
it
is
of
no
force
,
and
nothing
worth
,
which
is
commonly
in
the
mouthes
of
our
aduersaries
the
Papists
:
these
are
the
Canons
of
the
Apostles
,
these
are
the
Decrees
of
the
Fathers
,
these
are
the
determinations
of
Councels
;
for
many
times
such
Canons
,
Decrees
,
and
determinations
,
carrying
the
names
of
Apostles
,
Fathers
,
and
Councels
,
if
they
bee
duly
examined
,
prooue
no
better
then
the
idle
dreames
of
fat-bellied
Monckes
;
we
finde
many
counterfet
writings
fathered
on
men
of
ancient
times
,
which
(
indeede
)
were
neuer
knowne
to
them
,
yea
from
this
sleight
of
the
Deuill
came
those
forged
Gospels
of
Nichodemus
,
of
Thomas
,
of
Bartholmew
,
the
Acts
of
Abdias
,
and
many
counterfet
Epistles
,
as
that
to
Laodicea
,
&c.
Now
then
for
further
vse
of
this
to
our selues
.
Seeing
it
is
so
,
hence
it
followes
that
it
is
needefull
there
should
be
some
markes
by
which
men
may
know
Scripture
to
bee
true
Canonicall
Scripture
,
It
is
needfull
●here
should
be
some
infallible
workes
by
which
men
should
know
Scripture
to
be
Canonicall
there
must
needes
be
some
infallible
notes
by
which
the
writings
of
the
Prophets
and
Apostles
,
may
bee
discerned
,
and
distinguished
from
all
other
writings
of
men
whatsoeuer
,
and
whereby
men
may
bee
certified
and
assured
that
they
are
the
writings
of
the
Prophets
and
Apostles
,
and
so
indeed
the
true
word
of
God
.
Now
what
bee
these
markes
may
somy
say
?
If
the
Papists
answer
this
question
,
they
will
tell
you
,
the
marke
by
which
wee
may
know
Scripture
to
bee
true
Canonicall
Scripture
,
The
Popish
note
&
marke
of
Canonicall
Scripture
.
is
the
testimonie
and
tradition
of
the
Church
,
because
the
Church
saith
so
,
and
it
is
the
tradition
of
the
Church
,
that
these
and
these
are
the
Prophets
and
Apostles
;
and
therefore
we
know
them
to
be
so
;
but
this
cannot
bee
an
infallible
note
and
marke
whereby
wee
may
know
Scripture
to
be
Scripture
,
because
the
authoritie
of
the
Church
is
inferiour
to
the
Scripture
,
the
excellency
and
authority
of
Scripture
being
aboue
all
men
and
Angels
,
as
appeares
Gal.
1.8
.
Therefore
the
Church
cannot
authorize
the
word
of
God
,
and
certainely
assure
men
,
this
is
Scripture
,
this
is
not
;
The
Ministrie
of
the
Church
may
induce
and
mooue
men
to
assent
to
the
Scripture
,
Note
.
but
it
cannot
authorize
it
in
the
minde
and
conscience
of
any
;
no
,
True
and
infallible
marks
and
notes
of
Canonicall
Scripture
.
no
,
there
bee
other
infallible
notes
and
markes
,
by
which
we
may
know
Scripture
to
bee
Scripture
,
and
those
perpetuall
,
as
namely
.
-
1
The
euidence
of
the
Spirit
imprinted
in
the
Scripture
,
and
shewing
it selfe
in
euery
line
of
it
.
-
2
The
purity
and
perfection
of
Scripture
.
-
3
The
consent
of
one
part
with
another
.
-
4
The
antiquity
of
it
.
-
5
The
maiesty
of
it
in
plainenesse
of
speech
.
-
6
The
power
of
it
ouer
the
conscience
.
and
-
7
The
wonderfull
effect
of
it
;
the
Gospell
being
contrarie
to
mans
corrupt
nature
,
yet
hath
it
in
all
ages
wonne
men
to
it
.
-
8
The
certaine
prophesies
of
things
to
come
,
which
none
but
God
could
foretell
.
-
9
The
admirable
preseruation
of
it
against
time
and
tyrants
.
-
10
The
Deuils
rage
against
them
that
follow
it
.
-
11
The
iudgements
of
God
,
that
haue
befallen
such
as
opposed
it
.
-
12
The
constant
sufferings
of
many
millions
that
haue
shedde
their
bloud
for
the
Gospell
of
Christ
.
These
,
and
many
other
like
,
are
notes
and
markes
whereby
wee
may
discerne
,
and
certainly
know
the
writings
of
the
Prophets
and
Apostles
to
bee
their
writings
,
and
may
distinguish
them
from
al
other
writings
whatsoeuer
.
And
touching
these
,
and
the
like
infallible
notes
of
Scripture
,
we
must
finde
them
so
to
our selues
,
they
must
be
meanes
to
settle
our
consciences
,
and
to
assure
vs
that
the
Canonicall
bookes
of
the
old
and
new
testament
,
are
(
indeed
)
the
word
of
God
.
It
is
to
bee
feared
,
We
are
to
bee
perswaded
that
the
books
of
the
old
and
new
Testament
are
the
word
of
God
.
if
the
Lord
should
suffer
Religion
to
be
altered
with
the
time
,
that
many
amongst
vs
would
be
found
vnsetled
touching
this
point
,
and
would
bee
ready
to
yeeld
consent
to
any
counterset
writings
in
stead
of
the
Scripture
,
time
of
trial
may
come
we
know
not
how
soon
;
therefore
labour
thou
to
bee
setled
in
this
assurance
,
that
the
Canonicall
writings
of
the
Prophets
and
Apostles
are
indeede
the
word
of
the
eternall
God
,
and
neuer
rest
till
thou
be
thereunto
perswaded
by
the
euidence
of
the
Spirit
imprinted
in
them
,
and
by
the
puritie
,
perfection
,
maiestie
,
power
,
and
spirituall
grace
,
appearing
in
them
,
yea
,
neuer
rest
till
thou
finde
that
Spirit
and
grace
powerfull
in
thine
owne
heart
,
and
then
vndoubtedly
,
Note
.
though
neuer
a
man
in
the
world
acknowledge
Scripture
to
be
Scripture
,
yet
thy
heart
seasoned
with
grace
,
will
make
thy
mouth
confesse
it
.
And
so
much
of
the
Apostles
salutation
written
with
his
owne
hand
.
Now
to
his
precept
(
Remember
my
bands
)
bee
mindefull
of
my
imprisonment
in
praying
for
mee
,
and
in
making
vse
of
it
to
yourselues
.
Where
first
wee
may
obserue
,
that
the
Apostle
did
not
dissolutely
cast
off
the
care
of
his
owne
estate
,
he
was
not
secure
,
as
presuming
vpon
his
strength
in
time
of
his
trouble
,
but
himsefe
begged
of
God
continually
,
and
hee
requested
the
Church
also
to
beg
for
him
,
whatsoeuer
should
be
needfull
for
him
in
that
estate
.
Whence
we
learne
thus
much
,
I
will
but
name
it
.
That
Gods
children
should
be
farre
from
carnall
security
,
and
confidence
in
their
strength
and
wisdome
in
the
time
of
their
trouble
and
afflicton
,
Gods
children
should
bee
far
from
carnall
securitie
and
confidence
in
their
strength
and
wisdome
in
time
of
their
affliction
Gods
children
should
be
farre
from
presuming
and
lifting
vp
themselues
in
regard
of
their
strength
in
time
of
triall
,
by
sickenesse
,
imprisonment
or
the
like
,
they
should
then
bee
instant
with
the
Lord
in
praier
themselues
,
for
strength
,
patience
,
and
comfort
,
and
all
graces
needefull
,
and
also
intreate
others
to
bee
mindefull
of
them
in
their
praiers
to
that
purpose
in
time
of
trouble
and
triall
,
euen
the
best
and
dearest
of
Gods
children
haue
need
of
other
mens
helpe
by
their
praiers
to
recommend
them
to
God
,
crauing
for
them
strength
,
and
patience
,
and
comfort
.
It
is
an
easie
matter
to
see
and
acknowledge
Gods
mercy
,
and
good
prouidence
in
time
of
health
,
peace
,
and
plenty
,
Gods
children
are
to
seeke
to
God
for
strength
,
power
,
and
comfort
in
time
of
their
trouble
.
and
to
rest
contented
therewith
.
But
it
is
hard
to
the
best
to
doe
it
in
time
of
trouble
,
and
affliction
,
and
to
quiet
themselues
with
Gods
disposing
hand
in
the
day
of
trouble
,
sickenesse
,
or
any
other
distresse
,
is
no
easie
matter
for
the
best
of
Gods
children
:
and
therefore
then
they
are
to
call
vpon
God
for
strength
,
patience
,
and
comfort
themselues
,
and
to
entreat
others
to
doe
the
like
for
them
.
This
point
I
further
handled
,
verse
the
3.
and
therefore
I
passe
by
it
and
come
to
consider
the
precept
it selfe
,
(
Remember
my
bands
.
)
Where
we
are
plainely
taught
this
duty
.
That
we
are
to
take
knowledge
of
the
afflictions
of
our
brethren
,
and
to
be
mindefull
of
them
,
Wee
are
to
take
notice
of
the
afflictions
of
our
brethren
,
and
to
be
so
mindfull
of
them
as
that
we
helpe
and
releeue
them
what
we
are
able
.
yea
so
mindefull
of
them
,
as
that
we
reach
out
our
helping
hand
to
them
by
praier
,
by
comfort
,
or
otherwise
,
as
occasion
shall
be
offered
vnto
vs.
And
this
is
further
most
plainely
taught
,
Heb
.
13.3
.
Remember
(
saith
the
author
of
that
Epistle
)
them
that
are
in
bonds
,
as
though
yee
were
bound
with
them
:
and
them
that
are
in
affliction
,
as
if
yee
were
also
afflicted
in
the
body
.
If
our selues
were
in
prison
,
or
any
way
afflicted
,
without
question
,
we
would
be
so
mindefull
of
our selues
,
as
wee
would
earnestly
call
vpon
God
for
ease
,
comfort
,
release
,
and
deliuerance
,
and
we
would
vse
all
good
meanes
we
were
able
to
releeue
our selues
,
so
ought
wee
to
doe
to
our
brethren
in
time
of
their
affliction
,
euen
to
pray
for
their
ease
,
comfort
and
deliuerance
,
and
to
comfort
and
helpe
them
,
as
if
we
were
in
their
stead
.
The
reason
and
ground
of
this
we
finde
,
1.
Cor
.
12.26
.
We
are
members
of
one
bodie
,
and
therefore
should
haue
a
feeling
of
the
hurt
one
of
another
,
and
be
touched
with
it
:
yea
so
touched
,
as
that
we
should
bee
carefull
for
the
good
of
one
another
.
We
haue
often
had
occasion
to
speak
of
this
point
,
yet
it
cannot
to
often
bee
remembred
,
it
is
a
dutie
wherein
we
are
much
defectiue
:
it
was
the
complaint
of
the
Prophet
Amos
6.4.5.6
.
that
men
in
his
time
did
lie
on
their
beds
,
and
stretch
themselues
on
their
beds
,
and
eat
the
lambes
of
the
flocke
,
and
calues
out
of
the
stall
;
they
sing
to
the
sound
of
the
Violl
,
they
inuent
to
themselues
instruments
of
musicke
like
Dauid
.
They
drinke
wine
in
bowles
,
and
annointed
themselues
with
the
chiefe
oyntment
,
but
no
man
was
sorry
for
the
affliction
of
Ioseph
,
no
man
remembred
the
affliction
of
their
brethren
,
and
this
complaint
may
iustly
be
taken
vp
against
many
in
these
daies
that
enioy
health
,
wealth
,
liberty
and
plenty
of
all
things
,
and
they
passe
their
time
in
feasting
and
iollity
,
and
haue
little
or
no
remembrance
,
at
least
no
feeling
remembrance
of
the
afflictions
of
their
poore
brethren
,
Iust
reproofe
of
those
who
enioying
many
good
things
passe
their
time
in
iollity
,
&
forget
the
affliction
of
their
poore
brethren
.
well
know
thou
whosoeuer
thou
art
,
this
is
thy
duty
,
thou
enioying
health
and
prosperity
,
thou
art
to
haue
in
thee
a
feeling
remembrance
of
the
miseries
of
others
,
we
haue
a
notable
example
in
Daniell
,
though
hee
himselfe
was
in
great
honour
preferred
aboue
all
the
Princes
of
Persia
,
and
second
to
the
King
,
yet
when
hee
saw
the
captiuity
of
Gods
people
still
continued
,
and
the
people
of
God
still
oppressed
by
the
heathen
,
his
heart
was
heauy
,
his
soule
melted
within
him
,
and
hee
humbled
his
soule
with
fasting
,
Daniel
.
9.3
.
so
if
thou
see
or
heare
that
the
people
of
God
,
or
any
one
of
Gods
children
are
in
bonds
,
or
any
way
afflicted
,
thy selfe
enioying
liberty
and
freedom
from
the
like
affliction
,
and
hauing
cause
of
reioycing
for
thy
prosperity
,
thy
heart
ought
to
be
resolued
into
sorrow
,
for
their
affliction
,
and
to
be
touched
with
a
feeling
of
it
,
and
thou
art
to
expresse
thy
sorrow
by
prayers
and
teares
,
and
to
reach
out
thy
helping
hand
vnto
them
as
occasion
shall
be
offered
vnto
thee
,
and
know
thus
much
,
that
if
thine
heart
be
so
taken
vp
with
the
consideration
of
thine
owne
prosperity
that
sorrow
for
the
affliction
of
others
cannot
enter
into
it
,
yea
such
sorrow
as
will
breake
out
into
prayers
and
teares
,
certainely
thy
hart
is
not
right
within
thee
.
One
thing
yet
remaines
which
is
offered
vnto
vs
from
this
precept
(
remember
my
bonds
,
)
the
Apostle
would
haue
the
Colossians
remember
his
bonds
by
making
vse
of
them
to
themselues
for
their
owne
confirmation
in
the
truth
of
the
Gospell
,
the
point
from
hence
is
this
.
Other
mens
sufferings
for
the
Gospell
seene
or
heard
of
by
vs
should
become
profitable
to
vs
,
they
should
make
vs
more
firmely
cleaue
to
the
trueth
of
the
Gospell
,
We
are
to
profit
by
the
afflictions
of
others
that
are
knowne
to
vs.
How
wee
are
to
profit
by
them
.
more
soundly
to
professe
it
,
yea
thereby
we
should
be
the
more
moued
to
renounce
the
vanities
of
the
world
,
from
which
we
are
called
by
the
voice
of
the
Gospell
.
And
consider
wee
but
thus
much
,
haue
and
doe
the
Saints
of
God
suffer
much
for
the
profession
of
the
Gospell
;
yea
haue
holy
martyrs
endured
extreame
torments
,
and
shed
their
bloud
for
the
truth
of
the
Gospell
?
and
cannot
or
do
not
these
things
seene
or
heard
of
moue
thee
to
leaue
the
vanities
of
the
world
,
and
more
soundly
and
sincerely
to
professe
the
truth
of
the
Gospell
?
surely
then
thou
hast
not
profited
by
the
consideration
of
their
sufferings
as
thou
oughtest
,
and
one
day
the
suffering
of
the
Saints
,
and
the
bloud
of
the
Martyrs
shall
rise
vp
in
iudgement
against
thee
:
see
more
of
this
chap.
1.24
.
Come
wee
to
the
Apostles
prayer
,
with
which
he
shuts
vp
his
Epistle
it
being
(
indeed
)
the
last
words
of
his
Epistle
(
grace
be
with
you
)
his
meaning
(
as
before
we
shewed
)
in
this
prayer
is
thus
much
,
the
free
and
vndeserued
loue
and
fauour
of
God
in
Christ
,
with
all
the
fruits
and
tokens
of
it
be
with
you
,
so
I
wish
,
and
I
do
fully
beleeue
it
shall
be
so
,
it
may
be
some
may
desire
for
the
better
vnderstanding
of
this
prayer
,
to
be
informed
more
particularly
what
be
those
fruits
,
and
what
bee
those
tokens
of
Gods
free
and
vndeserued
loue
in
Christ
,
The
fruites
of
Gods
free
loue
and
fauor
in
Christ
.
let
them
know
in
a
word
,
that
the
fruits
of
it
are
all
spirituall
blessings
as
the
Apostle
calls
them
Ephes
.
1.3
.
wherewith
the
Lord
doth
blesse
his
chosen
in
Christ
,
belonging
to
their
eternall
life
and
saluation
,
as
(
namely
)
remission
of
sinnes
,
Iustification
,
adoption
,
sanctification
,
&c.
and
the
tokens
of
that
free
and
vndeserued
loue
of
God
in
Christ
are
these
,
The
tokens
of
Gods
free
loue
and
sauor
in
Christ
.
the
holy
meanes
of
saluation
vouchsafed
and
made
effectuall
to
Gods
chosen
by
the
operation
of
his
Spirit
,
the
sence
and
feeling
of
Grace
in
their
hearts
,
temporal
good
things
rightly
and
purely
vsed
.
One
grace
or
good
thing
taken
away
from
them
,
and
supplied
by
an
other
vouchsafed
vnto
them
,
affliction
sanctified
and
made
profitable
to
them
and
the
like
,
and
so
this
prayer
of
the
Apostle
(
grace
be
with
you
)
comprehends
a
desire
of
much
good
to
the
Colossians
.
And
thus
more
fully
vnderstanding
the
words
,
come
we
to
the
matter
of
instruction
hence
offred
;
and
first
in
that
the
Apostle
concludes
with
this
petition
only
,
(
Grace
be
with
you
)
in
that
he
wisheth
to
the
Colossians
no
other
good
thing
but
this
,
that
Gods
free
grace
&
loue
might
be
with
them
,
we
may
easily
gather
thus
much
That
nothing
is
more
excellent
,
or
more
to
bee
wished
for
,
then
the
grace
of
God
in
Christ
,
the
free
and
vndeserued
fauor
of
God
in
Christ
,
Nothing
is
more
to
be
desired
and
sought
after
then
the
free
grace
and
fauor
of
God
in
Christ
.
with
the
fruits
and
tokens
of
it
,
is
to
be
desired
and
sought
after
as
the
chiefest
good
thing
and
aboue
all
things
whatsoeuer
.
Wee
haue
a
notable
example
to
this
purpose
in
Dauid
,
Psalm
.
4.6.7
.
there
be
many
that
say
who
will
shew
vs
any
good
?
but
Lord
lift
vp
the
light
of
thy
countenance
vpon
vs.
Thou
hast
giuen
me
more
ioy
of
heart
,
then
they
haue
had
,
when
their
wheat
and
wine
did
abound
,
as
if
hee
had
said
,
let
others
in
the
world
desire
,
and
seeke
after
what
they
will
,
as
riches
,
pleasures
,
honours
,
and
the
like
,
my
chiefe
desire
is
of
the
grace
and
fauour
of
the
Lord
,
Lord
lift
vp
the
light
of
thy
countenance
vppon
mee
,
therein
stands
my
chiefe
ioy
and
comfort
,
yea
I
finde
more
true
ioy
and
comfort
in
that
,
then
in
the
increase
of
corne
and
wine
,
and
in
all
the
riches
of
the
world
.
Thus
also
stood
Paul
affected
,
Philip
.
3.8
.
hee
counted
all
things
but
losse
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
,
for
whom
I
haue
counted
all
things
losse
,
and
doe
iudge
them
to
be
doung
,
that
I
might
winne
Christ
,
vers
.
9.
and
that
he
might
be
found
in
Christ
,
and
so
in
the
fauour
of
God
thorough
him
,
and
there
bee
many
reasons
of
this
why
the
grace
and
fauour
of
God
in
Christ
should
be
desired
and
sought
after
aboue
all
other
things
.
First
,
the
grace
and
fauor
of
God
in
Christ
is
proper
and
peculiar
to
Gods
children
:
riches
&
outward
good
things
are
common
to
them
with
the
wicked
.
Secondly
the
grace
and
fauour
of
God
in
Christ
is
the
roote
and
ground
of
all
good
things
profitable
and
comfortable
in
this
life
,
and
in
the
life
to
come
,
it
doth
intitle
vs
to
all
the
comforts
and
good
things
of
this
life
,
and
of
the
life
to
come
,
there
is
no
good
thing
belonging
to
this
life
or
the
life
to
come
,
that
comes
from
any
other
cause
or
ground
but
from
the
grace
and
fauour
of
God
in
Christ
,
without
that
we
haue
no
title
to
the
least
blessing
or
good
thing
whatsoeuer
,
no
not
the
least
crumme
of
bread
:
and
Thirdly
,
the
grace
and
fauour
of
God
in
Christ
,
is
that
alone
which
doth
season
and
sweeten
all
the
outward
things
of
this
life
,
and
makes
them
truly
comfortable
,
and
indeed
blessings
vnto
vs
,
without
which
,
they
are
but
an
heape
of
miseries
,
&
(
as
the
Preacher
speakes
in
the
booke
of
Ecclesiastes
)
accursed
vanities
and
bitter
vexations
of
spirit
,
giuen
to
make
men
more
inexcusable
,
and
to
plunge
them
into
deeper
condemnation
.
These
reasons
doe
sufficiently
cleare
it
,
that
the
grace
and
fauor
of
God
in
Christ
is
to
be
desired
and
sought
after
aboue
all
other
things
,
and
let
not
this
be
a
matter
of
speculation
,
a
matter
of
knowledge
onely
.
Let
vs
not
onely
know
it
that
the
grace
and
fauor
of
God
in
Christ
is
a
most
excellent
thing
,
but
let
the
consideration
of
the
excellency
of
it
affect
our
hearts
and
soules
,
and
make
vs
breath
and
seeke
after
it
aboue
all
things
in
the
world
,
Our
harts
are
to
be
affected
with
the
excellency
of
Gods
grace
&
fauour
in
Christ
,
that
we
may
seeke
after
it
aboue
all
other
things
.
it
is
the
common
course
of
the
most
in
the
world
,
to
toyle
and
moyle
,
to
trudge
vp
and
downe
night
and
day
,
farre
and
neere
,
seeking
after
wealth
,
honour
,
pleasures
,
preferment
,
&c.
but
as
for
the
fauour
of
God
in
Christ
,
they
regard
it
not
,
they
haue
little
or
no
care
to
finde
any
assurance
of
that
at
all
.
Well
,
wee
must
not
onely
bee
able
to
speake
of
the
grace
and
fauour
of
God
in
Christ
,
and
to
commend
it
,
and
say
,
oh
it
is
better
worth
then
all
the
riches
in
the
world
,
but
the
excellency
of
it
must
stirre
vs
vp
to
desire
it
,
and
to
spend
both
time
and
strength
in
seeking
after
it
aboue
all
other
things
,
and
this
wee
shall
neuer
doe
till
wee
finde
our selues
to
stand
in
need
of
it
,
wee
must
finde
our selues
to
stand
in
extreame
need
of
Gods
grace
and
fauour
in
Christ
.
We
must
find
our selues
to
stand
in
extream
need
of
Gods
grace
&
fauour
in
Christ
.
Happily
some
will
say
,
is
there
any
that
thinks
he
stands
not
in
neede
of
Gods
grace
and
fauour
in
Christ
?
Indeed
euery
one
in
generall
termes
will
say
hee
is
a
sinner
,
and
will
confesse
that
he
stands
in
need
of
Gods
grace
in
Christ
,
but
yet
many
find
not
themselues
to
stand
in
extreame
need
of
it
,
and
that
may
thus
appeare
:
do
not
many
in
the
world
account
great
sinnes
,
little
sinnes
,
and
little
sinnes
no
sinnes
at
all
?
doe
they
not
esteeme
Sabbath
breaking
,
customary
swearing
,
idle
and
foolish
talking
,
petty
trifling
sinnes
?
and
if
they
be
reproued
for
these
sinnes
,
be
not
their
answers
ready
?
doe
you
make
this
so
great
a
matter
,
a
little
working
in
the
morning
on
the
Sabbath
,
selling
of
a
triflle
on
that
day
,
now
and
then
swearing
and
iesting
a
little
?
why
,
this
is
nothing
,
I
pray
God
I
neuer
do
worse
,
and
then
I
hope
I
shall
doe
well
enough
,
and
as
for
such
as
make
conscience
of
these
things
,
and
carefully
seek
after
assurance
of
Gods
grace
and
fauour
in
Christ
,
doe
they
not
load
them
with
odious
and
reproachfull
nicknames
,
calling
them
puritanes
,
hypocrites
,
dissemblers
and
the
like
?
Now
what
bee
these
things
(
I
beseech
you
)
but
plaine
euidences
,
and
demonstrations
,
that
howsoeuer
many
say
they
are
sinners
,
and
they
stand
in
need
of
Gods
grace
in
Christ
,
yet
they
thinke
they
stand
not
in
so
great
need
of
it
as
indeed
they
doe
?
Labour
we
therefore
to
finde
our selues
to
stand
in
extreame
neede
of
the
grace
of
God
in
Christ
,
and
to
find
our selues
without
that
in
a
most
miserable
case
,
in
respect
of
the
least
of
our
sinnes
,
and
finding
our
great
need
of
Gods
grace
in
Christ
,
let
vs
hunger
and
thirst
after
it
aboue
all
things
in
the
world
,
and
be
stirred
vp
carefully
to
vse
the
meanes
that
serue
to
work
and
increase
assurance
of
Gods
grace
and
fauour
towards
vs
,
and
to
seale
it
vp
in
our
hearts
,
as
namely
,
frequent
and
diligent
hearing
,
reading
and
meditating
in
the
worde
of
God
,
prayer
,
vse
of
the
Sacraments
and
the
like
,
and
yet
further
to
stirre
vs
vp
to
affect
the
grace
of
God
in
Christ
,
and
to
seeke
after
it
aboue
all
other
things
,
consider
these
things
.
1
First
,
if
a
man
bee
as
wealthy
as
euer
was
Salomon
,
Two
motiues
to
stir
vs
vp
to
affect
Gods
grace
in
Christ
,
and
to
seeke
after
it
aboue
al
other
things
.
so
that
gold
be
as
plentifull
with
him
as
chips
or
stones
in
the
street
,
and
he
enioyes
that
wealth
all
his
life
,
which
is
very
vncertaine
,
as
Iob
saith
18.15
.
Brimstome
is
scattered
on
the
house
of
the
wicked
,
it
is
fit
matter
for
Gods
vengeance
,
if
the
fire
of
Gods
wrath
but
touch
it
,
it
kindles
presently
and
consumes
all
,
but
suppose
hee
enioy
his
wealth
for
the
space
of
foure
score
yeares
,
or
an
hundred
yeares
,
yet
if
he
want
the
grace
of
God
in
Christ
,
hee
is
sure
to
haue
hell
for
euer
,
and
hee
that
loseth
his
soule
for
the
gaine
of
all
the
world
,
hath
but
a
miserable
bargaine
.
2
Againe
,
consider
wee
that
it
is
not
all
the
wealth
in
the
world
that
can
doe
vs
any
good
in
time
of
distresse
of
conscience
,
and
in
the
pangs
of
death
;
no
,
no
,
when
a
man
is
galled
with
the
gripes
of
a
guilty
conscience
,
it
is
not
all
the
world
(
if
it
were
his
)
that
could
purchase
the
least
dramme
of
that
comfort
Gods
children
finde
in
their
sealed
apprehension
of
Gods
fauour
towards
them
,
and
it
is
onely
that
that
will
minister
comfort
in
time
of
distresse
of
mind
,
and
in
the
hower
of
death
,
and
therefore
learne
thou
to
prize
the
grace
of
God
in
Christ
as
it
ought
to
bee
prized
,
and
let
thy
heart
bee
set
on
it
as
the
most
excellent
thing
in
the
world
.
Labour
to
see
thy selfe
stand
in
extream
need
of
it
,
hunger
and
thirst
after
it
,
and
seeke
for
it
aboue
all
things
,
and
neuer
rest
seeking
till
thou
find
some
assurance
that
it
belongs
to
thee
.
And
that
thou
bee
not
deceiued
remember
the
tokens
of
it
before
spoken
of
.
Neuer
rest
till
thou
finde
the
holy
meanes
of
saluation
powerfull
vnto
thee
to
thy
true
conuersion
,
and
to
the
working
of
grace
in
thee
,
and
that
thou
hast
some
feeling
of
grace
in
thine
heart
,
and
that
if
the
Lord
giue
thee
temporall
good
things
,
thou
hast
also
power
to
vse
them
aright
,
and
dost
vse
them
purely
,
with
praier
,
and
to
right
ends
;
not
to
riot
,
pride
,
and
to
wantonnesse
,
but
to
the
glory
of
God
,
and
to
the
good
of
thy selfe
,
and
others
,
and
that
if
the
Lord
take
away
some
good
things
from
thee
,
hee
supplies
it
another
way
;
as
if
he
take
from
thee
health
,
wealth
,
or
the
like
,
yet
he
makes
supply
,
by
giuing
thee
patience
,
and
contentment
,
and
that
if
thou
be
afflicted
,
thy
afflictions
are
sanctified
vnto
thee
,
and
thou
art
made
better
by
them
,
and
if
thou
finde
these
and
the
like
tokens
,
comfort
thy selfe
,
and
assure
thy selfe
,
Gods
grace
and
fauour
in
Christ
belongs
to
thee
;
and
howsoeuer
these
,
Note
.
and
the
like
tokens
and
signes
of
Gods
grace
,
and
the
sense
of
it
in
thine
heart
,
may
bee
lost
for
a
time
,
yet
Gods
fauour
it selfe
can
neuer
bee
lost
,
but
when
all
other
things
faile
thee
,
that
will
stand
by
thee
,
and
continue
with
thee
for
euer
.
In
the
next
place
note
we
in
a
word
,
that
our
Apostle
begunne
with
his
wish
of
grace
,
to
the
Colossians
,
Cap.
1.2
Grace
be
with
you
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
:
and
heere
hee
endes
with
the
same
wish
,
Grace
be
with
you
.
Teaching
vs
thus
much
.
That
the
free
grace
of
God
is
the
beginning
and
the
end
of
all
,
it
is
all
in
all
in
the
matter
of
our
saluation
.
Gods
free
grace
is
all
in
all
in
the
matter
of
saluation
.
And
this
may
be
easily
further
confirmed
,
for
why
?
Election
is
of
grace
,
Rom.
11.5
.
Vocation
is
of
grace
,
2
Tim
.
1.9
.
Iustification
is
freely
by
grace
,
Rom.
3.24
.
Faith
is
of
grace
,
Phil
.
2.13
.
Eternall
life
and
saluation
is
of
grace
,
Rom.
6.23
.
And
all
being
thus
of
grace
,
where
then
is
any
place
for
mans
merit
,
Mans
merit
hath
no
place
in
that
matter
of
saluation
.
that
our
aduersaries
,
the
Papists
,
hold
and
maintaine
?
Certainely
Gods
free
grace
and
mans
merit
cannot
stand
together
;
if
all
bee
of
grace
,
there
can
bee
no
workes
of
preparation
,
meriting
ex
congruo
(
as
they
speake
)
not
any
worke
meriting
ex
condigno
,
these
bee
but
dreames
,
and
deuices
of
idle
braines
.
I
leaue
them
,
and
come
to
the
last
word
,
(
Amen
)
In
which
the
Apostle
,
as
we
shewed
)
signifies
his
desire
of
the
things
he
praied
for
,
and
testifies
his
assurance
to
obtaine
them
.
Touching
desire
in
praier
,
I
haue
heretofore
spoken
.
Now
concerning
assurance
of
obtaining
things
praied
for
,
signified
in
this
word
(
Amen
)
know
thus
much
.
That
wee
must
come
to
the
Lord
in
praier
with
assurance
to
bee
heard
,
We
must
pray
to
the
Lord
with
assurance
to
be
heard
.
wee
must
be
able
to
say
Amen
to
our
praiers
:
assent
and
affiance
of
heart
must
goe
with
the
request
of
our
lips
made
to
the
Lord
,
wee
must
by
faith
rest
on
God
,
for
the
accomplishment
of
the
things
wee
haue
heartily
dersied
.
Marke
11.24
.
Saith
Christ
,
whatsoeuer
yee
desire
when
yee
pray
,
beleeue
that
yee
shall
haue
it
,
and
it
shall
be
done
vnto
you
.
Iam
.
1.6
.
But
let
him
aske
in
faith
,
and
wauer
not
.
And
that
wee
erre
not
touching
this
point
,
know
that
our
faith
in
praier
must
rest
on
the
promise
of
God
,
Faith
in
praier
must
rest
on
Gods
promise
.
and
must
beleeue
the
Lord
will
grant
the
things
wee
pray
for
,
as
he
hath
promised
them
,
the
good
things
of
this
life
,
if
the
giuing
of
them
bee
for
his
glory
,
and
our
good
,
and
spirituall
good
things
absolutely
.
Thus
must
our
faith
in
praier
euer
haue
relation
to
Gods
promise
.
Some
may
obiect
,
that
faith
in
praier
is
not
alwaies
needefull
,
for
God
sometimes
heares
vnbeleeuers
,
Psalm
.
107.
Dauid
shewes
at
large
,
that
when
men
are
in
distresse
and
misery
,
both
beleeuers
,
and
vnbeleeuers
,
they
cry
vnto
the
Lord
,
and
hee
deliuers
them
out
of
their
distresse
;
he
giues
there
many
instances
,
therefore
it
may
seeme
that
faith
is
not
alwaies
necessarie
in
praier
,
to
make
it
acceptable
to
God
?
Answer
:
God
doth
sometimes
releeue
the
oppressed
,
and
heare
their
groanes
and
cries
,
though
they
bee
vnbeleeuers
,
not
because
their
praiers
doe
please
him
,
and
are
acceptable
to
him
,
but
for
the
execution
of
his
iustice
vpon
such
as
wrong
them
.
Iam
.
5.4
.
Behold
the
hire
of
the
labourers
which
haue
reaped
your
fields
(
which
is
of
you
kept
backe
by
fraude
)
crieth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
hoasts
.
It
is
thence
cleare
,
that
oppression
,
and
defrauding
of
the
poore
,
bee
crying
sinnes
,
and
the
cries
of
the
oppressed
bring
downe
Gods
vengeance
on
their
oppressors
,
God
doth
sometimes
heare
the
cries
and
complaints
of
vnbeleeuers
,
Two
causes
why
God
sometimes
heareth
the
cries
of
vnbeleeuers
.
regarding
their
cause
(
namely
)
their
wrongs
,
and
oppressions
,
not
their
persons
,
or
praiers
:
and
this
he
doth
for
two
causes
.
1
First
,
to
set
foorth
the
greatnesse
of
his
mercy
,
that
reacheth
euen
to
vnbeleeuers
,
as
hee
suffers
the
Sunne
to
shine
,
and
the
raine
to
fall
on
the
iust
and
on
the
vniust
,
Math
.
5.45
.
so
he
doth
not
contemne
the
teares
of
them
whose
cause
is
iust
,
and
cals
for
iudgement
,
though
themselues
be
wicked
.
2
Secondly
,
God
sometimes
heares
the
complaints
of
vnbeleeuers
,
regarding
their
cause
,
not
their
persons
,
or
praiers
,
thereby
to
stirre
vp
true
beleeuers
to
call
on
him
more
earnestly
,
when
they
see
that
euen
the
cries
and
the
teares
of
the
wicked
are
not
fruitlesse
,
it
is
a
notable
inducemcement
to
stirre
vp
true
beleeuers
to
bee
earnest
in
praier
.
And
let
the
consideration
of
it
stir
thee
vp
that
art
a
true
beleeuer
,
euen
to
come
to
the
Lord
in
the
praier
of
faith
.
Gods
mercie
to
vnbeleeuers
considered
must
stirre
vp
true
beleeuers
to
come
to
the
Lord
in
the
praier
of
faith
.
Doth
the
Lord
sometimes
heare
the
cries
and
complaints
of
vnbeleeuers
,
which
haue
no
promise
made
vnto
them
?
Then
doe
thou
remember
the
promise
of
God
made
to
thee
,
and
rest
vpon
it
by
faith
,
according
to
the
tenour
of
it
,
say
Amen
to
thy
praiers
.
Let
the
assent
and
affiance
of
thine
heart
goe
together
with
thy
voice
,
and
then
vndoubtedly
the
Lord
according
to
his
promise
,
will
heare
and
grant
thy
request
.
From
the
word
Amen
,
some
obiect
on
this
manner
.
Say
they
,
it
is
an
Hebrew
word
,
and
so
a
word
of
a
tong
vnknowne
to
the
common
sort
,
and
yet
it
is
vsed
by
them
in
praier
;
why
then
may
they
not
vse
many
words
of
an
vnknowne
tongue
,
and
a
whole
praier
in
an
vnknowne
tongue
?
Answer
:
Though
the
word
(
Amen
)
bee
a
word
of
an
vnknowne
tongue
,
yet
by
vse
it
is
become
as
familiar
as
any
other
English
word
,
and
therefore
this
makes
nothing
for
the
defence
of
Popish
praier
in
an
vnknowne
tongue
.