An
Exposition
of
the
Epistle
,
of
the
Apostle
Paul
to
Philemon
.
[
a
](A22481-e16060-b)
a
2
Tim.
4.
which
was
penned
not
long
before
his
death
and
dissolution
.
For
albeit
,
he
were
held
in
durance
and
restrained
of
his
liberty
,
that
he
could
not
visit
the
Churches
where
the
Gospell
was
planted
,
nor
lay
a
new
Foundation
where
as
yet
it
had
not
beene
preached
:
yet
he
was
not
idle
or
vnfruitfull
,
but
laboured
to
do
good
to
the
Church
by
writing
,
when
he
could
not
come
to
bestow
some
spirituall
Graces
among
them
by
teaching
.
We
see
heere
,
that
Paul
writeth
out
of
Prison
,
and
slacketh
not
to
instruct
,
both
generall
Churches
,
and
particular
persons
.
From
hence
we
learne
,
that
[
b
](A22481-e16080-b)
b
Doct.
1.
The
course
of
the
Gospell
cannot
be
stopped
.
the
course
of
the
Gospell
cannot
be
stopped
,
but
keepeth
on
his
way
and
passage
in
the
World
.
The
truth
of
the
Gospell
will
haue
his
free
libertie
,
it
can
be
hindred
by
no
Chaines
,
it
can
be
restrained
by
no
Bandes
and
Boults
,
it
can
be
shut
vp
by
no
barres
of
Iron
,
and
Gates
of
Brasse
,
but
breaketh
forth
as
the
light
of
the
Sunne
out
of
a
darke
Cloud
.
We
see
this
euidently
in
the
example
of
Paul
,
[
c
](A22481-e16110-b)
c
Act
,
26
,
22
,
28.
albeit
he
were
in
bondes
and
Chaines
,
yet
he
pleadeth
his
cause
,
with
such
grauitie
of
speech
,
with
such
power
of
the
Spirit
,
with
such
piercing
of
the
matter
,
with
such
efficacy
of
words
,
and
with
such
respect
of
the
persons
before
whom
we
spake
,
that
he
had
almost
gained
&
perswaded
Agrippa
to
Christianitie
.
The
like
we
see
in
another
place
,
[
d
](A22481-e16130-b)
d
Act.
28
,
30
,
31.
when
he
was
brought
Prisoner
to
Hierusalem
,
confined
to
an
House
,
and
deliuered
to
a
Souldier
to
be
kept
,
he
receiued
all
that
came
vnto
him
;
Preaching
the
Kingdome
of
God
,
and
teaching
those
thinges
which
concerne
the
Lord
Iesus
Christ
,
with
all
boldnesse
of
speech
,
without
let
.
This
appeareth
more
euidently
in
none
,
then
in
Christ
himselfe
,
who
as
at
all
times
he
sought
all
occasions
and
opportunity
to
doe
good
to
the
soules
and
bodies
of
men
,
[
e
](A22481-e16160-b)
e
Luke
23
,
43.
so
when
he
was
vpon
the
Crosse
,
he
conuerted
the
Theefe
,
and
was
ready
to
seeke
and
to
saue
him
that
was
lost
.
These
consents
of
Scripture
,
come
directly
to
the
former
point
;
and
serue
to
teach
vs
,
that
whatsoeuer
the
purposes
and
pretences
of
men
be
,
yet
they
shall
neuer
bee
able
to
stoppe
the
streame
of
the
word
of
God
,
which
floweth
plentifully
to
the
comforting
and
refreshing
of
the
dry
and
barren
hearts
of
sinfull
men
.
[
f
](A22481-e16200-b)
f
Acts
5
,
39.
If
this
be
of
God
ye
cannot
destroy
it
,
least
ye
be
found
euen
fighters
against
God
.
Who
can
prosper
,
that
prouoketh
God
?
Or
who
can
look
for
good
successe
,
that
fighteth
against
God
,
and
against
his
ordinances
?
[
g
](A22481-e16240-b)
g
Psal
33
,
10
,
11.
The
Lord
breaketh
the
Counsell
of
the
Heathen
,
and
bringeth
to
naught
the
deuises
of
the
people
:
The
Counsell
of
the
Lord
shall
stand
for
euer
,
and
the
thoughts
of
his
heart
throughout
all
Ages
.
Seeing
therefore
,
that
the
Doctrine
of
the
Gospell
is
of
God
,
and
that
hee
will
dash
them
in
peeces
with
a
Scepter
of
Iron
that
stop
the
course
of
it
,
we
may
truly
conclude
,
that
the
course
thereof
cannot
be
hindered
.
That
the
thinges
which
came
vnto
him
,
turned
rather
to
the
furthering
,
then
to
the
hindring
of
the
Gospell
,
[
h
](A22481-e16300-b)
h
Phil.
1
,
13.
so
that
his
bands
in
Christ
were
famous
throughout
all
the
Iudgement
Hall
,
and
in
all
other
places
.
So
he
saith
afterward
in
this
Epistle
which
we
haue
in
hand
;
I
beseech
thee
for
my
Sonne
Onesimus
,
whom
I
haue
begotten
in
my
bondes
.
Was
it
not
enough
for
the
Apostle
to
labour
when
he
was
free
,
and
his
Feete
at
liberty
,
but
hee
must
also
spread
the
Net
to
catch
men
in
Prison
?
The
light
of
Gods
truth
can
neuer
be
put
out
,
the
heat
of
it
cannot
bee
smothered
,
the
power
of
it
cannot
bee
broken
.
Though
the
Teachers
and
Preachers
of
the
word
,
may
bee
stocked
and
stoned
,
hewen
asunder
,
burned
with
the
Fire
,
slaine
with
the
Sword
,
clapt
vp
in
Prison
,
and
fettered
in
chaines
;
yet
the
word
it selfe
[
i
](A22481-e16330-b)
i
Heb.
4
,
12.
is
liuelie
and
mighty
in
operation
,
it
entreth
deepely
,
it
discerneth
sharpely
,
the
thoughts
and
intentes
of
the
heart
.
True
it
is
therefore
,
the
Ministers
of
the
Gospell
may
be
bound
,
but
the
Gospell
it selfe
cannot
be
bound
.
Their
hands
are
bound
,
and
their
feete
are
chained
,
when
the
tongue
is
at
liberty
to
vtter
the
gracious
and
glorious
promises
of
the
Gospell
.
Nothing
can
binde
the
tongue
,
but
feare
and
infidelity
.
If
a
man
binde
an
Husbandman
,
he
hinders
his
sowing
,
for
he
soweth
with
his
handes
:
but
the
teachers
being
bound
,
the
word
is
not
bound
,
for
they
sow
with
the
tongue
.
Let
vt
therefore
acknowledge
,
that
the
preaching
of
the
Gospell
hath
in
it
a
Diuine
power
,
nothing
can
be
matched
with
it
,
nothing
can
be
compared
vnto
it
.
The
Deuill
is
called
in
the
Scriptures
by
sundry
Names
,
to
declare
his
power
:
the
God
of
the
World
,
the
Prince
of
the
Ayre
,
the
strong
man
that
ruleth
the
House
:
and
he
cannot
be
displaced
and
dispossessed
but
by
a
stronger
.
But
the
Gospell
is
stronger
then
all
the
power
of
Sathan
,
and
is
able
to
throw
him
out
,
for
it
gathereth
a
Church
where
he
hath
his
Throne
,
and
ruleth
in
the
hearts
of
the
Children
of
disobedience
;
it
deliuereth
men
from
the
power
of
the
Deuill
,
and
bringeth
them
into
the
glorious
liberty
of
the
Sonnes
of
God
.
If
a
man
were
in
the
shaddow
of
death
,
and
had
one
foote
in
Hell
,
the
word
of
God
is
able
to
bring
him
backe
againe
,
This
is
it
which
our
Sauiour
said
to
the
seauentie
Disciples
when
they
returned
from
preaching
the
Gospell
,
and
confirming
it
by
Miracles
that
followed
it
;
[
i
](A22481-e16340-b)
i
Luke
10
,
18.
I
saw
Sathan
like
Lightning
fall
downe
from
Heauen
.
Where
he
teacheth
,
that
albeit
Sathan
be
strong
,
yet
the
Gospell
is
stronger
,
so
that
he
cannot
stand
before
it
.
He
hath
his
ouerthrow
by
it
,
and
falleth
downe
before
it
,
as
Dagon
did
before
the
Arke
.
So
the
Apostle
sheweth
,
[
k
](A22481-e16370-b)
k
Act.
26
,
18.
that
he
was
called
and
sent
to
Open
the
eyes
of
the
blind
,
that
they
might
be
turned
from
darknesse
to
light
,
and
from
the
power
of
Sathan
vnto
God
.
We
see
it
also
in
the
example
of
Christ
himselfe
vpon
the
Crosse
,
who
conuerted
the
Theefe
,
gaue
him
faith
and
repentance
,
and
assured
him
of
eternall
blessednesse
in
the
heauens
.
The
Apostles
were
forbidden
to
preach
the
Gospell
:
through
the
mallice
and
madnesse
of
the
High-priestes
,
they
were
apprehended
and
imprisoned
,
they
were
scourged
and
euilly
intreated
,
yet
they
regarded
not
the
wordes
,
they
despised
the
threatnings
of
all
their
enemies
,
and
continued
to
sound
out
the
Gospell
in
all
places
.
Paul
and
Silas
praied
and
sung
Psalmes
vnto
God
in
prison
,
and
I
gained
the
Iayler
to
the
Faith
,
[
l
](A22481-e16410-b)
l
Acts
16
,
30.
verifying
that
which
the
Apostle
speaks
in
another
place
;
[
m
](A22481-e16420-b)
m
2
Tim.
2
,
9.
I
suffer
trouble
as
an
euill
doer
,
euen
vnto
bondes
,
but
the
word
of
God
is
not
bound
.
Indeede
sometimes
it
falleth
out
,
that
the
holy
Seruants
of
God
haue
their
hands
tyed
,
their
feet
fettered
,
their
bodies
imprisoned
,
&
their
tongues
cut
out
that
they
cannot
speake
to
the
people
;
but
euen
then
the
word
is
not
bound
,
for
then
their
constant
suffering
and
patient
bearing
of
the
crosse
,
doth
as
by
a
liuely
voyce
,
publish
and
proclaime
the
truth
of
the
Gospell
for
which
they
suffer
,
and
serueth
to
win
many
to
the
Faith
of
Christ
,
So
then
,
the
patient
suffering
of
the
faithfull
(
though
they
speake
not
with
their
tongues
)
is
as
a
solemne
preaching
,
and
hath
the
nature
of
an
effectuall
Sermon
,
to
gaine
many
to
the
Faith
.
[
n
](A22481-e16490-b)
n
Acts
5
,
38.
Now
I
say
vnto
you
,
refraine
your selues
from
these
Men
,
and
let
them
alone
,
for
if
this
counsell
,
or
this
worke
,
be
of
men
,
it
will
come
to
naught
.
A
notable
lesson
to
bee
learned
of
all
malicious
men
,
and
bloudy
persecuters
of
the
Gospell
,
that
would
if
it
lay
in
them
,
bury
all
remembrance
of
Christ
and
his
Gospell
,
they
shall
finde
and
feele
the
strength
of
him
against
whom
they
wrastle
,
they
shall
see
the
folly
of
their
owne
waies
,
and
the
madnesse
of
their
owne
workes
,
and
they
shall
in
the
end
,
perceiue
it
to
be
as
vnpossible
,
and
themselues
as
vnable
to
hinder
the
free
passage
of
the
Gospell
,
as
to
bind
the
wind
in
their
Fistes
,
or
to
stop
the
Raine
of
Heauen
from
watering
the
earth
.
Hence
it
is
,
that
the
Prophet
speaketh
to
like
purpose
to
the
Enemies
of
the
Church
;
[
o
](A22481-e16510-b)
o
Esay
8
,
9.
Gather
together
on
heapes
ô
ye
people
,
and
ye
shall
be
broken
in
peeces
,
and
hearken
all
yee
of
farre
Countries
,
gird
your selues
,
and
ye
shall
be
broken
in
peeces
:
gird
your selues
and
ye
shall
shall
bee
broken
in
peeces
:
Take
counsell
together
,
yet
it
shall
be
brought
to
naught
,
pronounce
a
decree
,
yet
it
shall
not
stand
,
for
God
is
with
vs
.
[
p
](A22481-e16570-b)
p
2
Thes.
3
,
1
,
2
Furthermore
Bretheren
,
pray
for
vs
,
that
the
word
of
the
Lord
may
haue
free
passage
and
bee
glorified
,
euen
as
it
is
with
you
,
and
that
we
may
be
deliuered
from
vnreasonable
and
euill
Men
,
for
all
men
haue
not
Faith
.
It
is
the
duty
of
all
the
godly
,
to
pray
for
the
enlarging
of
the
Gospell
,
whereby
the
Kingdome
of
God
is
also
enlarged
.
Let
vs
be
mindfull
daily
of
this
duty
,
desiring
of
the
Lord
this
grace
,
that
the
Gospell
may
be
freely
preached
,
and
cheerfully
receiued
,
[
q
](A22481-e16590-b)
q
Math.
9
,
38.
that
he
would
send
forth
labourers
into
his
Vineyard
,
and
maintaine
them
against
rauening
Wolues
that
seeke
to
deuour
them
,
that
he
would
blesse
their
labours
,
and
remoue
all
stumbling
blockes
out
of
their
way
,
that
hee
would
giue
them
courage
and
constancy
in
discharging
their
duty
,
&
vtterly
remoue
al
hirelings
and
false
teachers
out
of
his
Vineyard
.
It
is
God
that
must
thrust
forth
Labourers
into
his
Haruest
.
It
is
he
that
fitteth
them
to
the
worke
:
It
is
he
that
blesseth
them
in
the
worke
.
Let
vs
not
therefore
be
wanting
to
our selues
,
but
pray
to
the
Lord
of
the
Haruest
to
send
out
able
worke-men
to
gather
the
Corne
into
his
Garner
.
The
cause
why
we
are
not
furnished
with
such
Teachers
,
and
if
we
bee
furnished
,
yet
the
worke
doth
not
prosper
vnder
their
hands
,
is
,
because
we
doe
not
aske
for
a
blessing
from
God
,
from
whom
euery
good
guift
proceedeth
.
[
r
](A22481-e16630-b)
r
Acts
4
,
29.
in
the
worke
of
the
Ministery
,
because
they
were
assured
that
the
word
which
they
deliuered
,
was
no
vaine
word
,
nor
deceiueable
Fable
,
but
the
Gospell
of
Christ
who
chose
them
to
the
calling
,
and
sent
them
to
the
worke
,
and
strengthned
them
to
stand
,
and
gaue
them
wisedome
to
conuince
and
confound
all
their
Aduersaries
.
Likewise
Paule
teacheth
;
[
s
](A22481-e16650-b)
s
Phil.
1
,
14.
That
many
of
the
Brethren
in
the
Lord
were
boldned
through
his
bands
,
to
confesse
and
professe
the
truth
of
God
.
We
cannot
fall
except
the
word
fall
with
vs
;
nay
,
except
God
fall
with
vs
,
so
long
as
wee
stand
fast
in
the
Faith
.
Wherefore
howsoeuer
others
shrinke
backe
,
and
make
ship-wracke
of
a
good
conscience
,
let
vs
hold
out
vnto
the
end
,
and
then
wee
shall
be
sure
of
eternall
happinesse
in
the
Heauens
.
[
u
](A22481-e16690-b)
u
Caluin
vpon
Philemon
.
insomuch
that
he
seems
rather
to
respect
the
edification
of
the
whole
Church
,
then
to
haue
in
hand
the
businesse
of
one
poore
and
priuate
man
.
The
speciall
occasion
was
to
intreat
at
Philemons
hands
,
to
pardon
his
seruant
that
had
offended
him
,
and
to
accept
his
subiection
and
submission
vnto
him
.
This
Phile.
(
as
it
seemeth
)
was
a
cittizen
of
Colosse
,
[
x
](A22481-e16740-b)
x
Hierom.
in
prolog.
Coloss.
Erasmus
in
hunc
locum
.
a
citty
scituate
in
Phrygia
,
not
far
from
Laodicea
,
whose
seruant
Onesimus
committing
either
Theft
in
purloyning
away
his
Maisters
goods
,
or
some
other
great
and
grieuous
crime
(
as
the
manner
of
leud
and
euill
Seruants
is
)
ran
away
from
his
M.
as
far
as
Rome
,
being
many
hundred
miles
distant
from
Colosse
,
where
he
supposed
he
should
heare
no
more
of
him
;
or
if
he
did
,
would
not
follow
and
pursue
after
him
so
far
.
This
Fugitiue
and
Runnagate
Seruant
,
false
fingered
,
and
false
hearted
,
comming
to
Rome
,
[
y
](A22481-e16820-b)
y
Synop.
Athana
.
in
hanc
.
Epist.
was
by
the
gratious
prouidence
of
God
,
brought
where
Paul
the
Apostle
lay
bound
in
prison
,
and
hearing
him
(
among
others
)
preaching
the
Gospel
of
Christ
to
Remission
of
sins
,
to
all
that
repent
,
had
his
hart
opened
,
and
was
by
Gods
blessing
conuerted
to
the
Faith
,
became
a
sound
and
sincere
Christian
,
and
performed
sundry
duties
of
loue
to
Paul
,
ministring
continually
vnto
him
in
the
time
of
his
Captiuity
,
as
a
dutifull
Sonne
to
his
spirituall
Father
.
But
after
the
Apostle
vnderstood
that
hee
was
another
Mans
Seruaunt
,
and
belonged
vnto
him
,
as
it
were
a
part
of
his
possession
,
though
he
found
him
in
his
distressed
and
afflicted
estate
,
very
profitable
,
comfortable
,
and
necessary
vnto
him
,
yet
he
would
not
detaine
him
from
his
Mayster
,
to
whom
,
by
the
Word
of
God
,
by
the
light
of
Nature
,
and
by
the
Law
of
all
Nations
he
appertained
.
Hence
it
is
,
that
hee
sent
him
backe
againe
to
his
Maister
,
with
this
Epistle
;
in
which
the
Apostle
dooth
by
force
of
reasons
and
vehemency
of
words
,
vrge
Philemon
to
entertaine
,
and
retaine
with
him
his
fugitiue
and
offensiue
Seruant
,
but
now
greatly
altered
,
and
throughly
changed
by
the
power
of
Gods
word
:
[
z
](A22481-e16870-b)
z
Psal.
19.
7.
Which
conuerteth
the
Soule
,
and
giueth
wisedome
vnto
the
simple
:
as
the
Prophet
teacheth
vs
.
[
a
](A22481-e16960-b)
a
Gal.
3
,
28.
There
is
neither
Iew
nor
Graecian
:
there
is
neither
bond
nor
free
:
there
is
neither
Male
nor
Female
,
for
ye
are
all
one
in
Christ
Iesus
.
[
b
](A22481-e17010-b)
b
Mat
18
,
10.
according
to
the
counsell
of
Christ
our
Sauiour
.
Math.
18.
See
that
ye
despise
not
one
of
these
little
ones
;
for
I
say
vnto
you
,
that
in
Heauen
their
Angels
alwaies
behold
the
Face
of
my
Father
which
is
in
Heauen
:
For
the
Sonne
of
Man
is
come
to
saue
that
which
was
lost
.
Many
are
basely
and
badly
thought
off
in
this
World
,
who
are
in
great
price
and
estimation
with
GOD.
Many
are
wronged
and
oppressed
of
Men
,
of
whom
the
high
God
of
Heauen
taketh
care
and
charge
.
We
are
ready
to
respect
the
outward
face
and
person
of
Men
,
but
he
regardeth
the
heart
.
God
the
Father
loueth
them
,
woe
therefore
to
them
that
hate
them
.
Christ
Iesus
came
to
saue
and
redeeme
them
;
woe
therefore
to
all
them
that
seeke
to
hurt
and
destroy
them
.
It
pleaseth
God
oftentimes
to
call
the
Seruant
,
and
to
let
the
Maister
alone
,
suffering
him
to
perrish
in
his
sinnes
.
This
is
the
cause
that
the
blessed
Virgine
magnifieth
the
Lord
,
and
that
her
Spirit
reioyceth
in
God
her
Sauiour
,
[
c
](A22481-e17030-b)
c
Luke
.
1.
52
,
53.
Because
he
looked
on
the
poore
degree
of
his
Seruaunt
,
and
had
doone
great
thinges
for
her
:
Hee
pulleth
downe
the
mightie
from
their
Seates
,
and
exalteth
them
of
low
degree
;
He
filleth
the
hungry
with
good
things
,
and
sendeth
away
the
Rich
empty
.
[
d
](A22481-e17110-b)
d
1
Tim.
6
,
1
,
2.
and
to
Count
his
Maister
worthy
of
all
honour
,
that
the
Name
of
God
and
his
Doctrine
be
not
euill
spoken
of
:
And
they
which
haue
beleeuing
Maisters
,
let
them
not
despise
them
,
because
they
are
Brethren
,
but
rather
do
seruice
,
because
they
are
faithfull
,
and
beloued
,
and
partakers
of
the
benefit
.
These
things
teach
and
exhort
.
[
e
](A22481-e17160-b)
e
Math.
18
,
27
great
is
the
mercy
of
God
toward
vs
?
How
great
is
our
debt
toward
him
?
Let
vs
put
on
the
bowels
of
pitty
and
compassion
,
forbearing
one
another
,
and
forgiuing
one
another
;
[
f
](A22481-e17170-b)
f
Col.
3
,
13.
If
any
Man
haue
a
quarrell
vnto
another
,
euen
as
Christ
forgaue
,
euen
so
doe
ye
.
If
we
come
to
any
of
the
exercises
of
our
Religion
;
to
heare
the
Word
,
to
receiue
the
Sacraments
,
or
to
call
vpon
the
Name
of
God
,
if
the
Leauen
of
maliciousnesse
haue
infected
our
heartes
,
the
word
of
life
,
is
made
the
sauour
of
death
;
the
Sacraments
,
are
made
Instruments
of
Wrath
;
and
our
Prayers
are
turned
into
Sinne.
We
are
taught
in
our
Prayers
,
to
aske
[
g
](A22481-e17190-b)
g
Chrysost.
hom
1.
in
Philem.
forgiuenesse
at
the
hands
of
God
,
as
we
our selues
performe
this
duty
toward
our
Brethren
.
The
promise
of
forgiuenesse
,
is
made
to
them
that
doe
forgiue
,
[
h
](A22481-e17220-b)
h
Mark
11
,
25
When
ye
shall
stand
and
pray
,
forgiue
,
if
ye
haue
any
thing
against
any
man
,
that
your
Father
also
which
is
in
Heauen
,
may
forgiue
you
your
trespasses
:
For
if
ye
will
not
forgiue
,
your
Father
which
is
in
Heauen
will
not
pardon
you
your
trespasses
.
This
accordeth
with
the
precept
of
Christ
.
Math.
5.
If
thou
bring
thy
guift
to
the
Altar
,
and
there
remembrest
that
thy
Brother
hath
ought
against
thee
,
[
i
](A22481-e17250-b)
i
Math.
5
,
24.
Leaue
there
thine
offering
before
the
Altar
and
goe
thy
way
,
first
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
guift
.
If
we
desire
As
new
borne
Babes
the
sincere
Milke
of
the
word
,
that
we
may
grow
thereby
;
[
k
](A22481-e17280-b)
k
1
Pet.
2
,
1
,
2.
We
must
lay
aside
all
maliciousnesse
,
and
all
guile
,
and
dissimulation
,
and
enuy
,
and
all
euill
speaking
.
If
we
would
be
doers
of
the
word
,
and
not
hearers
onely
,
deceiuing
our
owne
soules
,
we
must
[
l
](A22481-e17300-b)
l
Iam.
1
,
21.
Lay
apart
all
filthinesse
,
and
superfluity
of
maliciousnesse
,
and
receiue
with
meekenesse
the
word
that
is
grafted
in
vs
,
which
is
able
to
saue
our
Soules
.
Now
we
haue
in
this
Epistle
,
[
m
](A22481-e17320-b)
m
Illyr.
arg.
in
hanc
Epistol.
a
most
worthy
example
of
receiuing
them
that
are
fallen
,
of
forgiuing
the
penitent
,
of
the
pardoning
of
iniuries
,
of
ioy
for
the
conuersion
of
a
Sinner
.
Yea
,
we
learne
not
onely
to
be
louers
of
peace
,
but
to
be
makers
of
peace
;
as
Paul
doth
betweene
the
Maister
and
the
Seruant
.
Our
Sauiour
pronounceth
them
blessed
[
n
](A22481-e17350-b)
n
Math.
5
,
9.
That
are
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
We
are
charged
,
not
onely
to
seeke
peace
our selues
,
but
to
make
peace
with
others
,
whereby
we
beare
the
liuely
Image
of
God
,
who
is
called
the
God
of
peace
:
we
are
made
like
vnto
Christ
,
who
is
our
peace
,
and
hath
reconciled
vs
vnto
his
Father
.
He
runneth
farre
that
neuer
returneth
.
Christ
Iesus
calleth
some
at
the
leaueth
houre
,
as
hee
did
the
Theefe
that
hung
with
him
vpon
the
Crosse
.
The
Apostle
chargeth
,
that
[
o
](A22481-e17410-b)
o
1
Cor.
4
,
5.
We
iudge
nothing
before
the
time
vntill
the
Lord
come
,
who
will
lighten
things
that
are
hidden
in
darknesse
,
and
make
the
counsels
of
the
heart
manifest
,
and
then
shall
euery
man
haue
praise
of
God
.
And
in
another
place
,
[
p
](A22481-e17430-b)
p
Rom.
14
,
4.
Who
art
thou
that
condemnest
another
mans
seruant
?
He
standeth
or
falleth
to
his
owne
Maister
.
All
men
are
in
the
hand
of
God
,
and
all
times
and
seasons
are
disposed
by
him
.
The
Husbandman
Tilleth
the
ground
,
and
soweth
his
Corne
,
but
it
doth
not
by
and
by
gtow
vp
.
The
Disciples
of
Christ
heard
many
things
of
his
mouth
,
which
seemed
buried
and
forgotten
,
but
the
precious
fruit
thereof
,
appeared
plentifullie
afterward
.
Let
vs
not
limit
vnto
God
his
times
and
seasons
,
nor
goe
about
to
teach
him
knowledge
.
Paul
was
a
Persecuter
of
the
truth
,
a
Blasphemer
of
God
,
an
oppressor
of
the
Church
,
yet
in
the
end
he
was
called
by
the
voyce
of
Christ
.
Let
vs
therefore
condemne
no
man
,
nor
iudge
any
rashly
,
least
we
be
iudged
.
[
q
](A22481-e17490-b)
q
Math.
20
,
1.
of
the
Housholder
hiring
labourers
into
his
Vineyard
;
teacheth
,
that
he
calleth
at
all
times
and
houres
of
the
day
.
We
see
it
in
the
example
of
Paul
,
when
Christ
Iesus
called
vnto
him
from
the
Heauens
,
he
thought
nothing
of
his
owne
conuersion
,
but
of
the
Churches
subuersion
.
Wee
see
it
in
the
Penitent
Theefe
,
in
Manasseth
,
in
Mary
Magdalen
,
and
many
others
.
We
see
it
in
Onesimus
in
this
place
:
Who
would
haue
imagined
,
that
this
man
playing
the
vile
Runna-gate
,
and
the
false
Theefe
,
and
departing
out
of
the
religious
House
of
godly
Philemon
,
which
is
honoured
with
the
Name
of
a
Church
,
would
euer
haue
turned
a
new
leafe
,
and
come
to
the
acknowledgement
of
the
truth
?
who
would
haue
thought
that
the
prodigal
Son
,
[
r
](A22481-e17560-b)
r
Luke
15
,
24.
going
from
his
Father
,
forsaking
his
Brother
,
wasting
his
patrimony
,
and
spending
his
strength
and
wealth
vpon
Harlots
,
would
euer
haue
seene
his
owne
folly
,
and
that
it
should
be
said
of
him
;
My
Son
was
dead
,
and
is
aliue
againe
;
he
was
lost
,
but
he
is
found
?
This
is
that
which
is
set
downe
in
the
Actes
of
the
Apostles
;
[
s
](A22481-e17590-b)
s
Acts
13
,
48.
When
the
Gentiles
heard
it
they
were
glad
,
and
glorified
the
word
of
the
Lord
,
and
as
many
as
were
ordained
to
eternall
life
,
beleeued
.
God
is
able
to
make
a
way
for
the
execution
of
his
purposes
,
and
knoweth
how
to
accomplish
his
decrees
.
Thus
much
of
the
circumstances
of
time
and
place
,
as
also
of
the
Argument
of
this
Epistle
:
Now
let
vs
come
to
the
words
.
1
Paul
,
a
Prisoner
of
Iesus
Christ
,
and
Brother
Timotheus
vnto
Philemon
,
our
deare
friend
and
fellow
helper
:
2
And
to
our
beloued
Apphia
,
and
to
Archippus
our
Fellow-Souldier
,
and
to
the
Church
that
is
in
thine
House
.
Philemon
,
Apphia
,
Archippus
,
and
the
Church
that
was
in
Philemons
house
.
These
persons
,
as
well
writing
,
as
written
vnto
,
are
not
barely
and
nakedly
set
downe
,
but
are
described
by
their
seuerall
notes
and
titles
giuen
vnto
them
,
wherein
are
contained
seuerall
Arguments
of
perswasion
,
to
mooue
Philemon
to
that
whereunto
he
exhorteth
and
intreateth
him
.
And
first
for
himselfe
,
a
Captiue
and
Prisoner
,
hee
mooueth
him
to
respect
his
suit
,
in
regard
it
was
the
suit
of
one
vnder
persecution
,
bound
in
chaines
,
and
kept
in
thraldome
,
whom
he
ought
to
pitty
,
especially
seeing
he
was
a
Prisoner
of
Iesus
Christ
;
that
is
,
not
for
any
bad
cause
,
but
for
the
professing
and
Preaching
of
the
glorious
Gospell
of
Christ
.
Secondly
,
he
ioyneth
in
this
suit
with
him
,
Timothy
a
Brother
,
nay
more
then
a
Brother
,
a
famous
Euangelist
,
whose
commendation
was
thoroughout
all
the
Churches
,
who
with
him
intreated
for
his
Seruant
.
Moreouer
,
concerning
those
to
whom
this
Epistle
is
written
;
first
Philemon
himselfe
is
mentioned
,
with
whom
he
presumeth
to
preuaile
,
both
because
there
is
mutuall
loue
between
them
,
louing
one
another
in
the
truth
and
Christian
Faith
,
and
because
he
is
a
fellow-helper
,
seeking
to
promote
and
further
,
by
all
good
meanes
,
the
course
of
the
Gospell
,
in
both
which
respects
,
there
should
be
a
neere
familiarity
and
speciall
interest
one
with
another
.
Secondly
,
to
him
he
ioyneth
Apphia
,
which
seemeth
to
be
his
Wife
,
both
because
she
hath
the
second
place
after
Philemon
,
and
because
she
is
set
before
Archippus
,
who
was
the
Pastor
and
Minister
of
that
Church
,
as
we
shall
see
afterward
.
He
calleth
her
a
beloued
Sister
,
most
deare
vnto
him
for
the
common
faith
,
mouing
her
also
to
plead
this
cause
,
and
to
further
this
request
with
her
husband
,
whom
he
would
not
nor
could
not
deny
,
in
so
reasonable
a
suit
.
Thirdly
,
he
nameth
Archippus
,
and
calleth
him
a
Fellow-Souldier
,
because
they
of
the
Ministery
(
if
they
be
faithfull
)
are
in
continuall
warfare
,
not
onely
against
the
continuall
engines
and
assaults
of
Sathan
,
who
withstandeth
their
Ministery
,
but
against
false
teachers
,
and
against
many
vnreasonable
men
,
as
also
against
the
sinnes
and
corruptions
that
raigne
or
arise
in
their
seuerall
charges
.
We
see
how
men
destitute
of
faith
,
make
continual
warre
against
them
,
one
way
or
other
.
This
man
thus
described
by
his
Office
,
was
Pastor
and
Preacher
of
the
word
in
the
Church
of
Colosse
,
[
t
](A22481-e17870-b)
t
Colos.
4
,
17.
as
appeareth
by
the
wordes
of
the
Apostle
,
writing
to
the
Colossians
.
Chap.
4.
Say
to
Archippus
,
take
heed
to
the
ministery
that
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
.
He
nameth
him
with
the
rest
,
because
the
Pastors
and
Ministers
of
the
Church
,
ought
to
preuaile
much
with
all
the
professors
and
people
that
are
vnder
their
charge
,
beeing
to
them
in
place
of
Fathers
,
that
may
or
should
commaund
in
the
Lord
.
Lastly
,
he
remembreth
the
Family
of
Philemon
,
which
he
doth
entitle
with
an
honorable
Name
,
calling
it
a
Church
:
which
serueth
to
the
singuler
commendation
of
this
Seruant
of
God
,
as
one
that
did
so
guide
,
instruct
,
and
gouerne
his
priuate
Houshhold
(
as
all
faithfull
Gouernours
of
Families
ought
to
do
)
as
that
it
might
truely
be
reputed
a
company
and
Congregation
of
Men
,
Women
,
and
Children
,
that
are
dedicated
vnto
God
,
to
his
worship
and
obedience
,
according
to
the
saying
of
Christ
;
[
u
](A22481-e17920-b)
u
Math.
18.
Where
two
or
three
be
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
Euery
Christian
Family
,
is
a
particular
and
little
Church
,
where
God
is
sincerely
honoured
and
worshipped
,
which
is
another
speciall
reason
to
win
Philemon
to
his
purpose
,
thinking
so
reuerently
and
religiously
of
him
and
his
priuate
charge
.
And
first
,
marke
,
that
among
all
that
are
heere
named
,
none
is
mentioned
without
his
Title
of
honour
,
to
teach
,
that
euery
one
ought
to
haue
some-what
to
commend
him
,
and
whosoeuer
lead
an
vpright
and
holy
life
,
their
name
ought
to
be
renowned
and
honoured
in
the
Church
of
Christ
,
which
should
also
cause
them
to
be
well
reported
of
vnto
posterity
.
Secondly
,
obserue
that
Paule
ioyneth
with
him
Timothy
:
he
excelled
him
in
the
greatnesse
of
guifts
,
and
in
the
function
of
Apostle-ship
,
yet
hee
calleth
him
his
Brother
,
thereby
giuing
vs
an
example
of
Christian
modesty
,
whereby
it
commeth
to
passe
,
that
the
godly
,
as
they
are
placed
in
an
higher
degree
,
do
behaue
themselues
so
much
more
lowly
.
So
the
Apostle
willeth
vs
,
[
x
](A22481-e18010-b)
x
Rom.
12
,
16
Phil.
2
,
3.
Not
to
be
high
minded
,
but
to
make
our selues
equall
to
them
of
the
lower
sort
,
and
to
thinke
better
of
others
then
of
our selues
.
Thirdly
,
albeit
he
were
the
principall
that
wrote
,
and
Philemon
the
chiefe
to
whom
this
Epistle
is
written
,
yet
to
himselfe
he
ioyneth
Timothy
,
and
to
Philemon
he
annexeth
as
Helpers
in
his
suit
,
Apphia
his
Wife
,
Archippus
the
Minister
,
and
the
rest
of
the
Church
in
his
house
,
all
which
he
mustereth
together
as
meane
,
to
make
an
attonement
with
his
Maister
,
which
example
teacheth
all
Christians
,
especially
the
Ministers
of
the
word
to
seeke
peace
,
and
labour
to
make
peace
among
Bretheren
,
that
one
may
be
reconciled
vnto
another
,
and
al
men
liue
in
charity
and
vnity
together
.
Heereunto
commeth
the
counsell
and
commaundement
of
Christ
our
Sauiour
;
[
y
](A22481-e18090-b)
y
Math.
5
,
9.
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
Hereby
we
shall
giue
comfort
to
mens
consciences
,
and
remooue
the
stumbling
blockes
and
offences
that
daily
arise
among
Neighbours
.
On
the
other
side
,
we
may
truly
say
;
Curssed
are
all
debate
makers
,
for
they
shall
be
called
the
Children
of
the
Deuill
.
For
such
as
make
debate
and
raise
contention
,
and
kindle
strife
between
Brother
and
Brother
is
as
it
were
casting
Oyle
into
the
fire
,
are
not
of
God
,
who
is
the
Authour
of
loue
,
but
are
guided
by
the
spirit
of
the
Deuill
,
whose
workes
they
follow
and
practise
.
Fourthly
,
in
ioyning
all
these
as
Mediators
for
Onesimus
,
we
see
the
singular
wisedome
of
the
Apostle
,
he
leaueth
nothing
vnattempted
to
effect
his
purpose
.
He
doth
not
deale
slightly
and
rawly
,
but
vseth
conuenient
meanes
and
fit
persons
to
worke
this
reconcilement
.
For
he
employeth
and
ioyneth
the
helpe
of
Apphia
and
Archippus
to
appease
the
Maister
,
and
to
draw
him
to
receiue
his
Seruant
into
his
former
fauour
.
This
is
the
dealing
that
Christ
prescribeth
;
[
z
](A22481-e18160-b)
z
Mat.
18
,
16.
That
we
should
take
with
vs
two
or
three
,
that
by
their
authority
,
reconciliation
may
be
effected
,
and
euery
word
may
be
confirmed
.
Lastly
,
obserue
,
that
notwithstanding
the
difference
in
gifts
and
sex
betweene
the
persons
here
named
and
expressed
,
they
haue
all
some
marke
of
loue
set
vpon
them
,
they
are
Bretheren
and
Sisters
,
they
are
frends
and
fellow-helpers
,
and
all
deare
one
to
another
:
to
teach
vs
that
there
ought
to
be
a
neere
coniunction
,
not
to
be
dissolued
;
and
a
fast
not
of
loue
,
not
to
be
loosed
betweene
all
those
that
are
true
members
of
the
Church
,
and
professors
of
the
faith
.
Paule
a
Brother
of
Iesus
Christ
,
and
Brother
,
&c.
]
Here
are
many
persons
heaped
together
.
In
all
this
,
we
see
the
Apostle
is
exceeding
earnest
,
vsing
all
the
reasons
and
most
effectuall
perswasions
that
he
can
,
to
obtaine
this
his
purpose
,
whereunto
he
mooueth
Philemon
.
He
marcheth
together
in
battell
array
,
as
it
were
an
army
of
Arguments
,
to
constraine
him
to
yeeld
:
yea
,
euery
sentence
,
or
rather
word
of
the
sentence
,
seemeth
to
bee
as
a
Furnace
to
dissolue
the
heart
,
and
to
melt
the
affections
of
Philemon
into
loue
and
compassion
toward
his
Seruant
that
had
so
deceiued
and
abused
him
:
the
Lord
also
,
heerein
shewing
what
care
he
hath
,
and
what
care
all
other
Christians
should
haue
for
the
comforting
,
releeuing
,
and
curteously
entertaining
of
the
simplest
and
basest
seruants
of
God
.
[
a
](A22481-e18280-b)
a
Exod.
32
,
19
,
20
,
22.
zeale
of
Moses
for
Gods
glory
against
the
Idolatry
of
the
people
,
and
afterward
for
their
pardon
and
forgiuenesse
.
The
first
Table
requireth
our
loue
to
God
,
[
b
](A22481-e18300-b)
b
Math.
22.
Withall
our
heart
,
with
all
our
soule
,
with
al
our
strength
:
and
the
second
Table
requireth
vs
,
To
loue
our
Neighbour
as
our selfe
:
so
that
whether
wye
performe
the
duties
of
the
first
or
of
the
second
Table
,
we
must
performe
them
heartily
,
sincerely
,
and
earnestly
.
The
Prophet
Dauid
had
a
zeale
as
hot
as
fire
;
[
c
](A22481-e18340-b)
c
Psal.
96
,
10.
So
that
the
zeale
of
Gods
house
did
eate
him
vp
.
When
we
call
vpon
the
Name
of
God
;
[
d
](A22481-e18360-b)
d
Rom.
12.
Wee
are
commaunded
to
be
feruent
in
Prayer
.
In
the
high
work
of
the
Ministery
,
[
e
](A22481-e18380-b)
e
2
Tim.
4
,
2.
we
are
charged
to
Preach
the
word
in
season
,
and
out
of
season
,
to
improue
,
rebuke
,
and
exhort
,
with
all
long
suffering
and
doctrine
.
In
hearing
the
word
,
wee
are
willed
to
be
swift
to
heare
.
In
all
the
workes
of
Sanctification
,
we
are
[
f
](A22481-e18390-b)
f
Gal.
6
,
10.
warned
while
we
haue
time
,
to
doe
good
to
all
men
,
and
to
redeeme
the
time
,
because
the
daies
are
euill
.
The
Apostle
noteth
of
himselfe
touching
his
owne
practise
;
[
g
](A22481-e18400-b)
g
1
Cor.
9
,
19.
That
to
the
Iewe
he
became
as
a
Iew
,
that
he
might
winne
the
Iewes
:
To
the
Gentiles
he
became
as
a
Gentile
,
that
he
might
win
the
Gentiles
:
to
the
weake
he
became
as
weake
,
that
hee
might
win
the
weake
:
and
he
became
all
thinges
to
all
men
,
that
by
all
meanes
he
might
saue
some
.
All
which
testimonies
and
consents
,
prooue
directly
,
that
we
must
follow
after
good
things
diligently
.
[
h
](A22481-e18440-b)
h
Pro.
2
,
3
,
4.
As
cry
after
knowledge
,
and
search
for
wisedome
as
for
Siluer
,
and
desire
it
as
a
Treasure
,
shall
vnderstand
the
feare
of
the
Lord
,
and
finde
the
knowledge
of
God
.
Earnest
Prayer
alwaies
preuaileth
and
auaileth
much
with
God
.
Luke
18
,
2.
Iam.
5
,
16.
Feruent
zeale
addeth
wings
,
and
maketh
it
mount
vp
on
high
,
and
pierce
the
Heauens
,
where
Lip-labour
is
lost
labour
,
and
bringeth
nothing
,
but
returneth
empty
to
him
that
made
it
,
like
the
Dew
,
that
being
raised
vp
in
the
day
by
the
beames
of
the
Sunne
,
falleth
downe
againe
in
the
euening
.
[
i
](A22481-e18490-b)
i
2
Cor.
9
,
2.
I
know
your
readinesse
of
minde
,
whereof
I
boast
my selfe
of
you
vnto
them
of
Macedonia
,
and
say
,
that
Achaia
was
prepared
a
yeare
agoe
,
and
your
zeale
hath
prouoked
many
.
[
k
](A22481-e18540-b)
k
2
Tim.
3
,
4.
For
the
time
will
come
,
when
they
will
not
suffer
wholesome
Doctrine
,
but
hauing
their
eares
itching
,
shall
after
their
owne
lusts
get
them
an
heape
of
Teachers
,
and
shall
turne
their
eares
from
the
truth
,
and
shall
be
giuen
vnto
fables
.
Seeing
therefore
the
earnest
doing
of
good
thinges
bringeth
downe
a
blessing
from
God
,
prouoketh
men
to
an
imitation
,
and
seeing
many
are
hard-hearted
,
that
they
will
not
easily
bend
and
yeeld
;
it
followeth
,
that
we
are
bound
to
do
all
good
duties
that
belong
vnto
vs
diligently
,
not
carelesly
:
forwardly
,
not
faintly
:
feruently
,
not
coldly
.
[
l
](A22481-e18600-b)
l
Gal.
4
,
18.
saith
;
It
is
a
good
thing
to
loue
earnestly
alwaies
in
a
good
thing
.
This
reproueth
those
that
reproach
it
,
and
cannot
abide
it
in
others
.
They
scorne
and
scoffe
at
the
Seruants
of
God
for
doing
their
duty
,
and
so
make
themselues
culpable
of
an
horrible
sinne
.
But
let
not
vs
be
ashamed
of
the
taunts
and
reproches
of
them
that
hate
vs
and
deride
vs
,
because
we
desire
to
serue
the
Lord
in
the
vprightnes
of
our
hearts
.
The
time
will
come
,
when
we
shall
receiue
the
ioy
,
and
they
the
shame
.
We
haue
a
notable
example
hereof
in
Michall
,
Sauls
Daughter
,
and
Dauids
Wife
.
When
she
not
able
to
comprehend
the
inward
motions
of
Dauids
ioyfull
heart
,
leaping
and
dancing
before
the
Lord
,
bringing
home
the
Arke
with
shouting
of
voyce
,
with
sound
of
Trumpet
,
and
with
gladnesse
of
heart
,
despised
him
in
her
heart
,
and
came
out
to
meete
him
,
and
said
;
[
m
](A22481-e18660-b)
m
2
Sam.
6
,
20
O
how
glorious
was
the
King
of
Israell
this
day
,
&c.
Then
Dauid
said
vnto
Michall
:
It
was
before
the
Lord
,
which
chose
me
rather
then
thy
Father
and
all
his
House
:
and
I
will
be
yet
more
vile
then
thus
,
and
will
be
low
in
mine
owne
sight
.
Where
we
see
,
it
is
,
and
euer
hath
been
,
the
lot
of
Gods
Seruants
,
to
be
branded
and
vpbraided
for
their
zeale
,
it
was
neuer
liked
of
cold
and
carelesse
men
,
that
are
neuer
earnest
in
any
thing
but
in
wickednesse
,
nor
forward
,
but
in
following
the
prophanenesse
of
their
owne
hearts
.
While
they
delight
themselues
in
the
pleasures
of
sinne
,
and
walke
in
their
owne
corrupt
desires
,
they
are
earnest
enough
:
but
when
they
should
practise
the
duties
of
godlinesse
,
and
shew
by
their
godly
conuersation
whose
Seruants
they
are
,
there
appeareth
no
life
of
Gods
spirit
in
them
,
they
remaine
as
dead
and
sencelesse
men
.
Spewed
out
[
n
](A22481-e18750-b)
n
Reuel.
3
,
16.
of
the
mouth
of
Christ
,
because
it
was
neither
hot
nor
cold
,
but
luke
warme
.
The
Idolaters
,
both
among
counterfeit
Christians
,
and
ignorant
Gentiles
,
exceede
oftentimes
the
true
professors
in
feruency
and
zeale
,
they
spare
not
their
substance
and
possessions
.
The
Pharisies
compasse
[
o
](A22481-e18770-b)
o
Math.
23
,
15
Sea
and
Land
to
win
one
Proselite
.
It
is
a
shame
and
reproch
for
vs
,
to
come
behinde
them
that
are
so
blindly
led
.
God
will
not
be
dallied
withall
in
the
matter
of
Religion
,
either
we
must
serue
and
acknowledge
him
as
we
should
,
or
not
at
all
.
The
Prophet
cried
out
to
the
Israelites
;
[
p
](A22481-e18780-b)
p
1
Kings
18.
Why
halt
ye
betweene
two
opinions
?
If
God
be
God
,
follow
him
;
but
if
Baall
be
God
,
follow
him
.
It
is
a
vaine
worship
to
serue
the
Lord
with
the
Blinde
,
Leane
,
and
Lame
,
as
it
were
with
the
offall
of
our
affections
,
or
with
the
Dregs
of
our
workes
,
and
to
turne
vnto
him
halfe
our
face
,
and
the
other
halfe
to
the
Deuill
,
or
to
our
owne
lusts
.
Is
not
this
an
igdinity
[
q
](A22481-e18800-b)
q
Mal.
1
,
8
,
9.
which
a
man
of
any
place
and
reckoning
will
not
take
at
our
hands
?
It
were
better
for
vs
neuer
to
know
or
acknowledge
true
Religion
,
then
to
know
and
acknowledge
it
negligentlie
,
without
profite
,
without
conscience
,
without
zeale
,
without
yeilding
vnfained
obedience
vnto
it
,
hauing
it
onely
swimming
in
our
Braines
,
and
resting
in
our
Lippes
,
but
neuer
entring
into
our
hearts
.
[
r
](A22481-e18870-b)
r
Rom.
10
,
2.
That
they
had
the
zeale
of
God
,
but
not
according
to
knowledge
:
yea
,
he
testifieth
of
himselfe
before
his
conuersion
;
[
s
](A22481-e18890-b)
s
Gal.
1
,
14.
That
he
profited
in
the
Iewish
Religion
aboue
many
of
his
Companions
,
and
was
much
more
zealous
of
the
Traditions
of
his
Fathers
.
So
Christ
foretelleth
,
[
t
](A22481-e18910-b)
t
Iohn
16
,
1.
That
the
time
should
come
,
that
whosoeuer
killed
them
,
should
thinke
that
he
did
God
seruice
.
Let
vs
therefore
take
heede
,
that
we
giue
not
liberty
to
our
best
affections
to
runne
out
,
but
rule
them
as
they
ought
,
and
order
them
within
the
compasse
of
the
word
.
All
thinges
are
not
to
be
done
of
all
men
.
Euery
Man
must
consider
what
belongeth
vnto
him
in
his
place
and
calling
.
Wee
must
weigh
our
guifts
,
and
how
we
are
fitted
to
euery
worke
,
so
shall
we
haue
praise
of
God
,
and
comfort
in
our
worke
.
And
thus
much
touching
the
generall
Doctrine
,
arising
from
the
earnest
manner
of
the
Apostles
writing
,
vsing
all
meanes
to
perswade
Philemon
to
receiue
his
Seruant
.
Now
let
vs
come
to
the
wordes
particularly
,
and
in
order
.
Paul
a
Prisoner
,
&c.
]
In
other
Epistles
,
he
calleth
himselfe
an
Apostle
of
Christ
,
and
a
Seruant
of
God
:
but
heere
hee
calleth
himselfe
a
Prisoner
,
which
is
as
glorious
a
Name
,
and
as
honourable
a
Title
,
as
the
other
,
among
all
the
faithfull
,
and
he
doth
more
glory
in
this
,
then
in
the
other
.
He
was
a
chiefe
Apostle
,
&
piller
of
the
Church
of
God
,
the
Teacher
of
the
Gentiles
;
yet
we
see
he
is
imprisoned
,
and
is
not
ashamed
to
mention
it
,
but
remembreth
his
imprisonment
and
suffering
,
as
an
aduantage
to
gaine
credit
with
Philemon
in
his
suit
.
[
u
](A22481-e19010-b)
u
Gen
39
,
20.
was
committed
to
prison
.
When
Michaiah
had
deliuered
the
truth
of
God
,
and
resisted
the
false
Prophets
that
deceiued
the
King
;
[
x
](A22481-e19030-b)
x
1
King
.
22
,
27.
He
commaunded
him
to
be
put
in
Prison
,
and
to
be
fed
with
Bread
of
Affliction
,
and
with
Water
of
Affliction
,
vntill
he
returned
in
peace
.
Ieremy
is
put
in
prison
because
he
prophesied
,
[
y
](A22481-e19050-b)
y
Ier.
32
,
2.
That
the
Citty
should
be
taken
,
and
the
people
deliuered
into
the
hands
of
the
King
of
Babylon
.
Iohn
,
by
the
commaundement
of
Christ
,
writing
to
the
Church
of
the
Smyrnians
,
telleth
them
;
[
z
](A22481-e19080-b)
z
Reu.
2
,
10.
That
it
shall
come
to
passe
,
that
the
Deuill
shall
cast
some
of
them
into
Prison
,
and
bring
them
vnto
tribulation
,
but
willeth
them
to
feare
none
of
those
things
which
they
should
suffer
.
So
the
Apostle
Paul
,
is
not
ashamed
of
his
afflictions
,
but
reioyceth
in
them
,
and
after
a
sort
boasteth
of
them
,
[
a
](A22481-e19110-b)
a
2
Cor.
11
,
25
enduring
the
bitternesse
of
the
Crosse
,
the
hardnes
of
imprisonment
,
the
danger
of
death
,
the
bearing
with
Roddes
,
the
perrill
of
Shipwracke
,
the
stoning
with
stones
,
the
buffeting
of
Sathan
,
the
blewnesse
of
the
woundes
that
were
giuen
vnto
him
.
Paule
and
Silas
were
cast
into
prison
,
[
b
](A22481-e19140-b)
b
Acts
16
,
24.
And
had
their
Feete
made
fast
in
the
Stockes
,
but
they
prayed
and
sung
Psalmes
vnto
God
,
so
that
the
Prisoners
heard
them
.
All
these
consents
of
Scripture
serue
to
teach
vs
,
that
it
is
no
disgrace
or
reproch
vnto
the
Children
of
God
,
to
suffer
in
a
good
cause
at
the
hands
of
euill
men
.
[
c
](A22481-e19190-b)
c
1
Pet.
1
,
7.
That
the
tryall
of
your
Faith
being
much
more
precious
then
Golde
that
perisheth
(
though
it
be
tryed
with
fire
)
might
be
found
vnto
your
praise
and
honour
,
and
glory
,
at
the
appearing
of
Iesus
Christ
.
So
Iohn
teacheth
the
Church
,
that
the
Instruments
of
the
Deuill
,
which
are
the
cruell
persecuters
,
should
cast
some
of
them
into
prison
that
they
might
be
tryed
.
He
might
haue
said
,
that
they
might
be
destroyed
,
that
they
might
murmur
against
God
,
and
despaire
of
his
mercy
,
for
this
was
the
purpose
of
the
Deuill
:
but
he
pointeth
vs
vnto
the
purpose
of
God
,
and
the
end
that
hee
respecteth
in
all
our
sufferings
;
which
is
,
to
proue
his
owne
guifts
,
and
to
make
manifest
the
secrets
of
our
hearts
.
[
a
](A22481-e19240-b)
a
Phil.
1
,
12
,
13
,
14.
I
would
yee
vnderstood
Brethren
,
that
the
thinges
which
haue
come
vnto
me
,
are
turned
rather
to
the
furthering
of
the
Gospell
,
so
that
my
bands
in
Christ
are
famous
throughout
al
the
Iudgement
Hall
,
and
in
all
other
places
,
insomuch
,
that
many
of
the
Brethren
in
the
Lord
are
boldned
through
my
bandes
,
and
dare
more
franckely
speake
the
word
.
Shall
we
be
ashamed
of
those
things
which
God
hath
sanctified
,
to
be
meanes
of
strengthening
our
Brethren
?
True
it
is
,
if
we
should
measure
thinges
by
the
corrupt
iudgement
of
a
naturall
man
,
it
seemeth
vnlikely
and
vnpossible
that
the
sufferings
of
the
godly
,
should
turne
to
the
gaine
and
furtherance
of
the
Gospell
:
but
God
often
worketh
out
his
owne
glory
contrary
to
all
humaine
wisedome
.
Who
would
imagine
,
that
out
of
death
should
spring
life
,
or
that
the
bloud
of
the
Marty●…
should
be
the
seede
of
the
Church
?
But
thus
it
pleaseth
him
to
manifest
his
owne
honour
,
and
to
shew
that
hee
is
infinite
in
wisedome
.
[
b
](A22481-e19290-b)
b
1
Thess.
2
,
15
,
16.
They
killed
the
Lord
and
their
own
Prophets
,
they
persecuted
the
Apostles
,
and
forbad
them
to
Preach
vnto
the
Gentiles
,
to
fufill
their
sinnes
alwaies
,
for
the
wrath
of
God
is
come
on
them
to
the
vtmost
.
Seeing
therefore
God
will
haue
the
faith
of
such
as
suffer
tryed
,
the
godly
that
beleeue
confirmed
,
and
the
persecuters
discerned
to
bee
most
wicked
men
,
no
man
should
be
ashamed
of
the
crosses
and
troubles
that
befall
vnto
him
.
[
c
](A22481-e19340-b)
c
Psal.
102
,
6.
an
Owle
in
the
desart
,
or
a
Pellicane
in
the
Wildernesse
,
so
that
they
are
as
a
Sparrow
vpon
the
house
top
sitting
alone
.
It
reprooueth
such
as
thinke
them
the
greatest
Sinners
,
and
measure
the
condition
by
the
chastisement
that
they
suffer
,
like
the
friends
of
Iob
,
who
iudged
him
to
bee
a
deepe
dissembler
,
and
an
hollow
hearted
Hypocrite
,
because
he
suffered
such
thinges
.
How
many
are
there
that
insult
ouer
the
godly
,
when
they
are
humbled
vnder
the
crosse
,
and
feele
the
hand
of
God
vppon
them
?
How
many
are
there
that
esteeme
of
them
when
they
are
in
peace
and
prosperity
,
but
leaue
them
in
time
of
trouble
,
and
forsake
them
in
the
day
of
their
calamity
,
as
the
Apostle
2
Tim.
4.
complaineth
of
many
men
?
Lastly
,
it
reprooueth
such
as
are
discomforted
in
their
profession
,
and
offended
at
the
calamities
that
befall
others
for
the
faiths
sake
,
and
faint
for
the
Seruants
of
God
.
On
the
other
side
,
let
vs
learne
better
things
,
and
not
iudge
rash
iudgement
against
the
righteous
.
Let
vs
not
thinke
it
strange
,
to
see
the
best
men
troubled
and
euilly
dealt
withall
,
by
euill
and
carnall
Wretches
of
this
World
.
It
was
the
lot
of
Christ
our
Sauiour
;
[
d
](A22481-e19380-b)
d
Esay
53
,
3.
He
was
despised
and
reiected
of
Men
,
he
was
a
man
full
of
sorrowes
,
and
not
esteemed
.
It
was
the
lot
of
all
the
Prophets
and
Apostles
,
and
is
the
portion
of
all
the
Seruants
of
God
in
these
daies
,
and
shall
be
to
the
end
of
the
World
.
It
is
in
vaine
for
vs
to
thinke
,
to
be
exempted
out
of
the
common
condition
of
these
men
.
Let
vs
not
be
offended
at
their
sufferings
,
not
shrinke
backe
for
the
troubles
that
doe
befall
them
.
Let
vs
not
thinke
them
the
greatest
Sinners
for
their
greatest
sufferings
,
nor
reproch
them
as
wicked
men
,
for
sustaining
the
reproches
of
wicked
men
.
All
they
that
iudge
thus
,
are
deceiued
in
their
iudgement
.
When
the
Disciples
shewed
Christ
of
the
Galileans
,
whose
bloud
Pilate
had
mingled
with
their
sacrifices
,
[
e
](A22481-e19420-b)
e
Luk.
13
,
2.
he
answered
&
said
vnto
them
;
Suppose
ye
that
these
Galileans
were
greater
sinners
then
all
the
other
Galileans
,
because
they
haue
suffered
such
things
?
I
tell
you
nay
:
but
except
ye
amend
your
liues
,
ye
shall
all
likewise
perish
.
Or
thinke
you
that
those
eighteene
vpon
whom
the
Tower
in
Siloam
fell
and
slew
them
,
were
sinners
aboue
all
men
that
dwell
in
Ierusalem
,
I
tell
you
nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
Lastly
,
let
vs
be
so
farre
from
triumphing
ouer
them
,
and
trampling
vpon
them
that
endure
affliction
,
that
rather
in
their
sufferings
wee
should
suffer
with
them
;
in
their
weeping
,
we
should
weep
with
them
;
in
their
mournings
,
we
should
mourne
with
them
;
in
their
miseries
,
we
should
pray
for
them
;
that
so
we
may
shew
our selues
members
of
one
and
the
same
body
with
them
,
according
to
the
precept
of
the
Apostle
;
[
f
](A22481-e19440-b)
f
Rom.
12
,
16.
Heb.
13
,
3.
Be
of
like
affection
one
toward
another
,
reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weep
:
remember
them
that
are
in
bonds
,
as
though
ye
were
bound
with
them
,
and
them
that
are
in
affliction
,
as
if
ye
were
also
afflicted
with
them
.
And
this
is
a
notable
Argument
and
testimony
to
our
owne
hearts
,
that
wee
are
liuely
members
of
the
body
of
Christ
,
and
serueth
as
a
sweete
comfort
vnto
vs
,
that
we
are
of
the
fellowship
and
Communion
of
Saints
.
[
g
](A22481-e19500-b)
g
Mat.
5
,
10
,
11.
Blessed
are
they
which
suffer
persecution
for
righteousnes
sake
,
for
theirs
is
the
kingdom
of
heauen
:
blessed
shal
ye
be
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
for
my
sake
falsly
.
See
here
a
difference
between
the
spirit
of
God
&
all
carnal
men
.
All
men
indeed
desire
to
be
happy
and
blessed
in
this
life
,
&
in
the
life
to
come
,
and
they
are
much
deceiued
in
their
iudgement
and
estimation
of
true
happinesse
.
How
many
are
there
that
account
happinesse
to
consist
in
honors
,
pleasures
,
preferments
,
riches
,
friends
,
peace
,
prosperity
,
plenty
,
abundance
,
and
worldly
dignities
?
and
esteeme
of
troubles
,
afflictions
,
crosses
,
shame
,
persecutions
,
losses
,
as
the
greatest
miseries
that
can
befall
the
Sons
of
men
?
But
God
accounteth
otherwise
of
them
,
and
would
haue
his
Saints
that
suffer
for
a
good
conscience
,
to
account
otherwise
of
them
then
the
world
accounteth
,
seeing
the
fruits
of
mens
wickednesse
are
turned
to
be
the
meanes
of
our
blessednesse
.
The
Apostle
Peter
teacheth
the
Church
this
Lesson
,
[
h
](A22481-e19530-b)
h
1
Pet.
3
,
14.
Who
is
it
that
will
harme
you
,
if
ye
follow
that
which
is
good
?
Notwithstanding
,
blessed
are
ye
if
ye
suffer
for
righteousnes
sake
:
yea
,
feare
not
their
feare
,
neither
be
troubled
.
Christ
our
Sauior
teacheth
,
that
to
such
belongeth
the
kingdome
of
heauen
,
though
they
be
accounted
vnworthy
of
the
company
of
men
,
yet
they
shal
enioy
the
blessed
society
of
Christ
and
his
holy
Angels
:
though
they
be
driuen
out
of
house
&
home
,
yet
they
shall
haue
their
habitation
in
the
Heauens
:
though
they
be
taunted
and
tearmed
by
the
most
odious
names
among
men
,
yet
they
shall
haue
praise
and
honour
of
God
,
and
their
names
are
written
in
the
Booke
of
life
.
[
i
](A22481-e19580-b)
i
1
Pet.
4
,
15.
&
1
Pet.
3
,
17
,
18
That
none
of
vs
suffer
as
a
Murtherer
,
or
as
a
Theefe
,
or
an
euill
Doer
,
or
as
a
Busie-body
in
other
Mens
matters
:
But
if
a
Man
suffer
as
a
Christian
,
let
him
not
bee
ashamed
,
but
let
him
glorifie
GOD
in
this
behalfe
.
Many
men
suffer
shame
and
reproach
,
but
it
is
for
their
offences
:
in
such
sufferings
,
we
want
peace
of
conscience
,
and
comfort
vnder
the
crosse
.
If
we
suffer
as
drunkards
,
as
robbers
,
as
riotous
persons
,
we
suffer
for
our
merits
and
deserts
,
we
cannot
reioyce
and
be
glad
when
we
suffer
in
this
manner
.
But
it
is
better
(
if
the
will
of
God
bee
so
)
that
we
suffer
for
well
doing
,
then
for
euill
doing
,
for
Christ
also
hath
once
suffered
for
sinnes
,
the
iust
for
the
vniust
,
that
he
might
bring
vs
to
God
.
Wherefore
,
if
God
at
any
time
call
vs
out
for
the
Gospels
sake
to
suffer
aduersity
,
let
vs
heerein
reioyce
with
an
exceeding
great
ioy
,
and
neuer
be
ashamed
of
the
Gospell
,
which
is
the
power
of
God
to
saluation
vnto
all
that
beleeue
.
Many
[
k
](A22481-e19610-b)
k
Phil.
3
,
19.
there
are
that
glory
in
their
own
shame
,
but
some
are
ashamed
of
their
glory
.
We
see
how
many
make
a
mocke
of
sinne
,
and
foame
out
the
froth
and
scumme
of
their
owne
shame
;
they
striue
who
shall
exceede
and
excell
one
another
in
drinking
,
in
reuelling
,
in
whoring
,
in
all
vanitie
,
and
are
not
ashamed
;
nay
,
they
are
past
all
shame
.
It
were
as
great
a
shame
for
vs
to
bee
ashamed
of
our
glory
,
as
it
is
for
these
to
glory
in
their
owne
confusion
and
shame
.
Now
,
to
endure
affliction
for
the
Faiths
sake
,
is
our
glory
and
honour
,
and
therefore
let
no
man
be
ashamed
of
it
.
As
for
those
that
are
ashamed
of
the
Crosse
,
let
them
also
bee
ashamed
of
the
Gospell
;
yea
of
Christ
,
which
is
the
subiect
and
substaunce
of
the
Gospell
.
Our
Sauiour
,
declaring
that
this
must
be
the
condition
of
all
the
Seruants
of
God
,
to
be
reuiled
and
persecuted
,
saith
:
[
l
](A22481-e19640-b)
l
Math.
5
,
12.
Reioyce
and
bee
glad
,
for
great
is
your
reward
in
Heauen
,
for
so
persecuted
they
the
Prophets
which
were
before
you
.
And
the
Apostle
Peter
,
[
m
](A22481-e19670-b)
m
1
Pet.
4
,
13.
willeth
the
Iewes
to
reioyce
,
inasmuch
as
they
are
partakers
of
Christes
sufferings
,
that
when
his
glory
shall
appeare
,
they
may
be
glad
and
reioyce
.
For
if
it
bee
no
shame
or
infamy
to
be
persecuted
and
imprisoned
for
the
truth
of
Religion
and
the
testimonie
of
a
good
conscience
,
what
greater
matter
of
reioycing
can
there
be
offered
vnto
vs
,
in
the
midst
of
our
sufferings
?
What
greater
occasion
of
gladnesse
and
cheerefulnesse
of
heart
can
we
haue
,
seeing
the
goodnesse
of
the
cause
swalloweth
vp
the
disgrace
of
the
crosse
,
and
the
glory
of
the
Gospel
,
ouer-shaddoweth
all
the
shame
of
persecution
.
This
made
the
Apostles
depart
from
the
councell
of
the
Pharisies
,
[
n
](A22481-e19690-b)
n
Acts
5
,
41.
Reioycing
that
they
were
counted
worthy
to
suffer
for
the
Name
of
Christ
,
and
the
preaching
of
the
truth
.
So
the
Hebrewes
are
commended
,
[
o
](A22481-e19720-b)
o
Heb.
10
,
33
,
34.
Who
being
made
a
gazing-stocke
by
reproaches
and
afflictions
,
and
becomming
Companions
of
them
which
were
so
tossed
too
and
fro
,
did
suffer
with
ioy
the
spoiling
of
their
goods
,
knowing
that
they
had
in
Heauen
a
better
and
an
enduring
substance
.
[
Of
Iesus
Christ
,
&c.
]
Before
wee
heard
that
Paule
entituled
himselfe
a
Prisoner
:
Now
let
vs
see
whose
Prisoner
he
was
.
He
was
imprisoned
by
the
authority
of
Caesar
,
and
the
malice
of
the
Iewes
,
yet
for
the
cause
of
Christ
,
&
the
preaching
of
the
Gospell
to
the
Gentiles
.
The
cause
of
his
bands
and
imprisonment
,
was
not
the
committing
of
any
hainous
crime
,
but
the
publishing
of
the
glad
tidings
of
saluation
to
the
world
.
In
this
sense
,
that
Paul
is
a
prisoner
for
Christ
,
that
is
,
for
the
confessing
and
preaching
of
Christ
,
he
cals
himselfe
oftentimes
by
this
title
,
as
Eph.
3
,
1.
For
this
cause
I
Paule
am
the
Prisoner
of
Iesus
Christ
for
you
Gentiles
.
These
words
are
taken
in
this
place
passiuely
,
not
actiuely
:
passiuely
,
in
that
he
suffered
imprisonment
for
Christs
cause
,
and
was
cast
into
prison
for
the
maintaining
of
the
glory
of
●hrist
:
not
actiuely
,
as
if
Christ
had
put
him
in
prison
;
for
in
this
sense
,
he
might
be
cald
the
Prisoner
of
Caesar
,
to
whom
he
had
appealed
,
that
the
enuy
of
the
Pharisies
,
and
mallice
of
the
Iewes
might
be
repea●ed
and
defeated
.
[
p
](A22481-e19890-b)
p
Phil.
1
,
13.
calleth
them
his
Bands
in
Christ
.
And
in
the
Epistle
to
the
Colossians
,
he
saith
;
[
q
](A22481-e19920-b)
q
Col.
1
,
24.
Now
reioyce
I
in
my
sufferings
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
Church
.
Heere
hee
calleth
the
afflictions
which
he
in
his
body
suffered
,
the
afflictions
of
Christ
.
So
he
exhorteth
Timothy
,
not
to
be
ashamed
[
r
](A22481-e19950-b)
r
2
Tim.
1
,
8.
of
the
testimony
of
our
Lord
,
nor
of
him
being
his
Prisoner
,
but
to
bee
partaker
of
the
afflictions
of
the
Gospell
,
according
to
the
power
of
God
.
All
these
testimonies
doe
teach
vs
,
that
all
such
afflictions
as
are
occasioned
through
the
Gospell
,
and
brought
vpon
the
godly
for
righteousnesse
sake
,
are
not
onely
to
bee
called
their
afflictions
,
but
the
afflictions
of
Christ
Iesus
,
for
whose
cause
they
come
vpon
them
.
[
s
](A22481-e20020-b)
s
1
Sam.
22
,
12
he
presently
tooke
to
himselfe
,
saying
;
I
am
the
cause
of
the
death
of
all
the
persons
of
thy
Fathers
House
,
abide
thou
with
me
and
feare
not
,
for
he
that
seeketh
my
life
,
shall
seeke
thy
life
also
:
for
with
me
thou
shalt
be
in
safegard
.
The
truth
of
this
reason
is
set
downe
by
the
Prophet
,
when
he
saith
:
[
t
](A22481-e20040-b)
t
Psal.
44
,
22.
Surely
for
thy
sake
are
we
slaine
continually
,
and
are
counted
as
Sheepe
for
the
slaughter
.
Hereunto
the
Apostle
alludeth
[
u
](A22481-e20060-b)
u
Rom.
8
,
36.
and
concludeth
the
reason
,
in
the
Epistle
to
the
Romans
.
Cha.
8.
Who
shall
separate
vs
from
the
loue
of
Christ
?
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perrill
,
or
sword
?
As
it
it
written
,
For
thy
sake
are
we
killed
,
and
are
counted
as
Sheepe
for
the
slaughter
.
Seeing
then
,
afflictions
are
sustained
for
Christs
cause
,
whose
shall
they
bee
better
accounted
then
his
?
[
x
](A22481-e20120-b)
x
Ephe.
5
,
30.
euen
members
Of
his
body
,
of
his
flesh
,
and
of
his
bones
:
the
afflictions
that
are
ours
must
needes
be
made
his
,
the
persecutions
that
are
ours
,
must
needes
be
made
his
;
the
persecutions
that
are
ours
,
are
his
persecutions
;
our
imprisonment
,
is
his
imprisonment
.
For
they
that
are
faithfull
,
are
the
body
of
Christ
,
and
hee
their
head
,
so
that
they
with
him
make
but
one
Christ
.
Hence
it
is
,
that
the
Church
which
is
the
company
of
true
beleeuers
,
[
y
](A22481-e20140-b)
y
1
Cor.
12
,
12
is
called
by
the
name
of
Christ
.
If
any
member
suffer
,
the
head
suffereth
with
it
as
wel
as
the
members
,
there
is
such
a
sympathy
&
feeling
between
them
:
so
is
it
betweene
Christ
and
his
Church
;
their
greefe
,
is
his
greefe
;
their
sorrow
,
is
his
sorrow
;
their
trouble
is
his
trouble
.
This
reason
is
included
in
the
words
of
the
Apostle
writing
to
the
Colossians
,
when
he
saith
;
I
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
for
his
body
sake
,
which
is
his
Church
.
[
z
](A22481-e20210-b)
z
Acts
9
,
4.
Saul
,
Saul
,
why
persecutest
thou
me
?
He
might
haue
said
,
why
persecutest
thou
my
Saints
?
Why
bringest
thou
them
bound
to
Ierusalem
?
But
to
enforce
his
reproofe
,
he
telleth
him
with
whom
he
hath
to
deale
,
and
to
whom
the
iniury
and
indignity
is
offered
,
to
wit
;
to
Christ
.
A
notable
lesson
for
all
persecuters
,
to
ponder
vpon
,
and
carefully
to
remember
.
Whensoeuer
they
take
crafty
and
wicked
counsell
against
the
Children
of
God
,
and
they
are
plotting
and
contriuing
any
mischiefe
against
them
:
when
they
whet
their
tongues
,
or
draw
their
Swordes
,
or
busie
their
heads
,
or
set
a
worke
their
hearts
,
to
ouerthrow
and
destroy
them
,
let
them
by
and
by
consider
,
that
Christ
calleth
vnto
them
from
Heauen
with
a
reuenging
voyce
:
Why
persecutest
thou
me
?
If
this
voyce
of
Christ
were
alwaies
sounding
in
their
eares
,
and
entring
into
theyr
hearts
,
and
piercing
their
consciences
,
it
would
represse
their
rage
,
and
asswage
their
mallice
intended
against
the
people
of
God
.
If
any
man
among
vs
that
liueth
in
the
Church
,
were
asked
the
question
,
whether
he
would
persecute
Christ
in
his
person
,
imprison
him
,
reuile
him
,
wrong
him
,
afflict
him
,
and
put
him
to
death
if
he
liued
vpon
the
face
of
the
earth
:
he
would
bee
ready
to
aunswere
,
God
forbid
;
and
to
defie
him
that
should
offer
to
charge
him
with
it
:
he
would
aunswere
,
hee
looketh
for
saluation
from
him
,
and
meaneth
not
to
contriue
the
destruction
of
him
:
yea
,
he
would
be
ready
to
say
with
Hazaell
,
what
?
Is
thy
Seruant
a
Dogge
that
I
should
doe
this
great
thing
?
2.
Kinges
8.
13.
But
let
vs
not
deceiue
in
our selues
,
in
vaine
wordes
that
cannot
profite
,
whatsoeuer
is
wrought
against
the
Seruant
,
redowneth
to
the
reproach
and
contempt
of
the
Maister
,
and
Christ
will
be
reuenged
of
the
afflictions
layde
vpon
the
least
and
poorest
member
that
belongeth
to
his
body
,
as
if
they
were
infflicted
vpon
his
owne
person
.
Hence
it
is
,
that
the
Euangelist
describing
the
forme
and
manner
of
his
last
iudgement
,
when
Christ
shall
breake
the
heauens
,
and
come
to
iudge
the
quicke
and
the
dead
:
[
a
](A22481-e20260-b)
a
Mat.
25
,
41
,
42
,
43
,
44
,
45.
Set
the
Goates
on
the
left
hand
and
say
vnto
them
:
Depart
yee
curssed
into
euerlasting
fire
,
prepaered
for
the
Deuill
and
his
Angels
,
for
I
was
hungred
,
and
ye
gaue
me
no
meate
,
I
thirsted
,
and
ye
gaue
me
no
drinke
:
I
was
a
Stranger
,
and
ye
tooke
me
not
in
vnto
you
:
I
was
naked
,
and
ye
clothed
me
not
:
sicke
and
in
Prison
,
and
ye
visited
me
not
:
Then
shall
they
answere
him
;
Lord
,
when
saw
we
thee
an
hungred
,
or
a
thirst
,
or
a
stranger
,
or
naked
,
or
sicke
,
or
in
Prison
,
and
did
not
minister
vnto
thee
?
Hee
shall
say
vnto
them
:
Verily
I
say
vnto
you
,
inasmuch
as
ye
did
it
not
to
one
of
the
least
of
these
,
yee
did
it
not
to
me
.
And
as
the
wronges
wrought
against
the
righteous
,
doe
reach
vp
to
Heauen
,
and
touch
the
person
of
Christ
:
so
on
the
other
side
,
whatsoeuer
benefite
,
whatsoeuer
comfort
,
whatsoeuer
good
,
is
shewed
to
the
faithful
,
because
they
are
faithfull
,
shall
be
rewarded
euen
to
a
Cup
of
cold
Water
,
and
Christ
will
esteeme
it
as
do
one
and
offered
vnto
himselfe
.
This
likewise
appeareth
in
the
last
iudgement
of
Christ
,
when
hee
shall
say
to
his
Sheepe
standing
on
the
right
hand
:
[
b
](A22481-e20310-b)
b
Mat.
25
,
35
,
36
,
40.
I
was
an
hungred
,
and
ye
gaue
me
meate
:
I
thirsted
,
and
ye
gaue
me
Drinke
:
I
was
a
Stranger
,
and
ye
tooke
me
in
vnto
you
:
I
was
naked
,
and
yee
cloathed
me
:
I
was
sicke
,
and
ye
visited
me
:
I
was
in
Prison
,
and
ye
came
vnto
mee
:
for
verily
I
say
vnto
you
,
inasmuch
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
Brethren
,
ye
haue
done
it
vnto
mee
.
Hee
doth
not
say
,
ye
haue
refreshed
,
ye
haue
visited
,
ye
haue
cloathed
,
ye
haue
comforted
my
Seruants
,
but
yee
haue
done
all
these
thinges
to
me
;
I
haue
beene
filled
,
I
haue
beene
refreshed
,
it
is
I
,
it
is
I
,
that
haue
beene
cloathed
by
you
,
and
comforted
of
you
.
If
any
were
asked
what
hee
would
doe
if
Christ
Iesus
were
in
necessitie
among
vs
,
if
he
saw
him
naked
,
whether
he
would
cloath
him
?
If
he
saw
him
an
hungred
,
whether
he
would
feede
him
?
Or
thirstie
,
whether
he
would
giue
him
Drinke
?
Or
in
Prison
,
whether
hee
would
visite
him
?
Hee
would
bee
ashamed
to
denie
him
any
thing
,
that
hath
giuen
him
all
thinges
:
he
would
thinke
himselfe
vnworthy
to
liue
in
the
World
,
if
hee
should
see
him
want
and
not
supply
it
.
But
euery
Christian
man
to
another
,
is
as
Christ
himselfe
,
when
we
feede
,
cloath
,
and
visit
him
,
we
feede
,
cloath
,
and
visite
Christ
;
which
made
the
beleeuers
set
their
Landes
and
possessions
,
and
lay
the
price
downe
at
the
feete
of
the
Apostles
,
to
be
distributed
as
euery
one
had
neede
.
Among
all
encouragements
to
wel
doing
,
there
cannot
be
a
greater
then
this
,
that
Christ
accepteth
it
as
done
vnto
himselfe
.
To
you
it
is
giuen
for
Christ
,
that
not
onely
ye
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
Where
we
see
,
he
maketh
it
a
speciall
prerogatiue
and
preheminence
,
to
endure
affliction
for
Christes
sake
,
and
maketh
it
as
great
an
honour
to
suffer
,
as
to
beleeue
;
and
therefore
he
ioyneth
them
both
together
.
The
prison
into
which
the
godly
are
cast
,
is
better
then
the
Pallace
of
a
Prince
.
The
Chaines
that
are
borne
and
worne
,
for
keeping
faith
and
a
good
conscience
,
are
greater
ornaments
,
then
all
the
Chaines
of
Gold
about
the
Neckes
of
the
Men
of
this
World
.
The
Fetters
wherewith
the
faithfull
are
laden
,
are
of
greater
price
and
estimation
,
then
all
the
Bracelets
and
Abilements
,
then
all
the
Siluer
and
Gold
,
that
the
Sonnes
and
Daughters
of
Men
delight
to
carrie
about
them
.
Hence
it
is
,
that
the
blessed
Martyrs
that
gaue
their
liues
for
the
truth
,
when
they
came
to
suffer
death
,
kissed
the
stake
to
which
they
were
tied
,
the
Chaine
with
which
they
were
compassed
,
and
the
Wood
by
which
they
were
burned
and
consumed
.
Wee
see
it
is
the
manner
of
the
men
of
this
World
,
to
set
out
themselues
with
pomp
and
brauery
,
to
win
credit
,
and
to
get
themselues
honour
and
estimation
,
whereof
we
haue
an
example
in
Herod
,
recorded
in
the
Actes
:
[
c
](A22481-e20410-b)
c
Acts
12
,
21.
Who
arrayed
himselfe
in
roall
apparrell
,
cunningly
wrought
,
that
it
glistred
as
the
Sunne
(
as
[
d
](A22481-e20420-b)
d
Antiquit.
Iudaie
.
lib.
29
,
cap.
7.
Iosephus
noteth
)
and
made
an
Oration
,
and
the
people
gaue
a
shout
,
saying
;
The
voyce
of
God
and
not
of
Man
.
This
outward
pompe
and
ostentation
,
are
not
the
notes
and
markes
whereby
true
Christians
should
be
knowne
and
discerned
.
Seruants
are
knowne
whom
they
serue
,
and
to
what
Maister
they
belong
,
by
the
Badge
on
their
sleeue
.
The
persecutions
and
afflictions
of
the
faithfull
,
are
the
Badges
and
Cognizances
of
Christ
,
whereby
they
are
knowne
to
be
his
.
This
is
it
[
e
](A22481-e20480-b)
e
Gal.
6
,
17.
which
the
Apostle
putteth
vs
in
mind
of
.
Gal.
6.
From
henceforth
let
no
man
put
me
to
businesse
,
for
I
beare
in
my
body
the
markes
of
the
Lord
Iesus
.
Where
wee
see
,
how
the
Apostle
calleth
his
sufferings
for
the
Gospell
,
the
markes
of
Christ
.
What
these
markes
are
,
he
sheweth
in
other
places
,
when
he
reporteth
the
stripes
,
whippings
,
scarres
,
and
blemishes
which
hee
bare
about
in
his
body
;
I
thinke
that
God
hath
set
forth
vs
the
last
Apostles
,
[
f
](A22481-e20520-b)
f
1
Cor.
4
,
9
,
11
12
,
13.
2
Cor.
6
,
4
,
5.
&
11
,
23
as
men
appointed
to
death
,
for
we
are
made
a
gazing-stocke
vnto
the
World
,
and
to
the
Angels
,
and
to
men
:
we
hunger
,
wee
thirst
,
we
are
naked
,
we
are
buffeted
,
we
are
reuiled
,
we
are
persecuted
,
we
are
euill
spoken
of
,
we
are
imprisoned
,
we
are
whipped
,
we
are
stoned
,
we
are
made
as
the
filth
of
the
World
,
and
the
off-scouring
of
all
things
.
These
are
the
markes
which
the
Apostle
gloryeth
in
,
and
whereof
he
is
no
more
ashamed
,
then
the
Souldier
is
of
his
wounds
and
scarres
.
We
see
how
Souldiers
that
fight
in
a
good
cause
,
in
their
Princes
quarrell
,
and
for
the
defence
of
their
Countrey
,
if
they
loose
an
Eye
,
or
an
Arme
,
or
a
Legge
,
are
ready
to
shew
the
place
,
they
account
it
no
blemish
,
they
are
not
ashamed
of
it
.
If
these
can
vaunt
of
the
markes
and
maimes
which
they
haue
sustained
:
how
much
more
honour
and
glory
should
we
account
it
,
to
beare
the
markes
of
Christ
,
and
to
suffer
reproach
with
the
people
of
God
?
Howsoeuer
therefore
the
World
iudgeth
of
the
scourgings
,
whippings
,
and
imprisonments
of
the
faithfull
,
they
are
truely
and
rightly
honourable
with
God
and
good
men
.
And
if
we
will
iudge
rightly
,
wee
must
esteeme
no
otherwise
of
these
their
sufferings
.
[
g
](A22481-e20570-b)
g
The
cause
maketh
a
Martyr
,
not
the
punishment
.
but
the
cause
in
which
we
dye
,
and
the
quarrell
in
which
we
suffer
.
True
it
is
,
afflictions
are
common
to
the
godly
and
vngodly
,
they
suffer
alike
,
they
are
imprisoned
alike
,
arraigned
,
condemned
,
and
executed
oftentimes
alike
,
but
albeit
the
afflictions
bee
one
and
the
same
,
yet
the
cause
is
not
one
and
the
same
for
which
they
are
afflicted
.
The
vngodly
ate
punished
for
their
sinnes
;
the
godly
are
afflicted
for
a
good
conscience
.
Abell
is
murthered
of
his
Brother
;
Caine
is
curssed
and
condemned
to
be
a
fugitiue
vpon
the
earth
:
both
of
them
are
afflicted
,
but
the
cause
is
diuerse
;
Abell
is
killed
for
his
godlinesse
;
Caine
is
punished
for
his
wickednesse
.
Ioseph
is
sold
to
Strangers
and
cast
into
prison
,
so
likewise
are
Pharaohs
two
Eunuches
,
his
Butler
and
his
Baker
:
they
lye
all
in
one
prison
,
but
they
had
not
one
cause
:
for
he
is
committed
through
the
slaunders
and
false
accusations
of
his
Mistresse
,
they
for
their
demerites
and
offences
against
their
Maister
.
Christ
had
his
feete
and
his
handes
nayled
on
the
Crosse
,
so
had
the
two
Theeues
,
they
suffered
al
one
punishment
,
but
how
contrary
were
the
causes
of
him
and
them
,
seeing
he
suffered
without
cause
,
but
they
iustly
and
worthily
had
the
sentence
of
death
executed
vpon
them
?
Let
vs
not
therefore
onely
fasten
our
eies
,
and
looke
vpon
the
bare
punnishment
,
but
consider
what
the
cause
is
,
and
according
to
the
cause
,
esteeme
both
of
the
person
and
of
the
punishment
.
Some
are
prisoners
[
h
](A22481-e20640-b)
h
Math.
5
,
25.
of
men
,
[
i
](A22481-e20650-b)
i
2
Tim.
2
,
26.
others
are
Prisoners
of
the
Deuill
,
of
whom
they
are
holden
captiue
,
and
both
of
them
for
their
wickednesse
:
but
if
we
will
be
Martirs
of
Christ
,
we
must
be
the
prisoners
of
Christ
.
This
serueth
to
reprooue
the
Church
of
Rome
,
who
glory
in
their
Martyrs
(
as
sometimes
the
Donatists
did
)
and
fill
vp
their
Kalender
with
such
as
they
haue
canonized
for
Saints
in
Heauen
,
which
were
no
better
then
Traytors
when
they
liued
vpon
the
earth
.
The
Church
of
Rome
,
which
vaunteth
her selfe
to
be
the
onely
true
Church
of
God
,
and
condemneth
other
,
honoureth
diuers
Saintes
which
neuer
were
in
the
World
;
some
that
were
Pagans
;
others
,
that
were
Iewes
in
Religion
,
and
refused
Christ
;
and
others
,
that
were
Heretiques
and
Traytors
,
that
neyther
had
Faith
on
Earth
,
nor
haue
saluation
in
Heauen
,
beeing
Rebels
to
their
Princes
,
and
enemies
to
their
Countrey
,
and
disturbers
of
the
State
.
And
therefore
also
it
condemneth
those
,
who
albeit
they
liue
vnder
the
Gospell
,
and
shroud
themselues
vnder
the
branches
of
it
,
as
vnder
a
comfortable
shaddow
,
whereby
they
haue
refreshed
and
enriched
themselues
,
yet
they
magnifie
the
Church
of
Rome
,
and
set
vp
the
Faith
professed
therein
,
they
ballance
it
equall
with
the
true
Church
of
God
among
our selues
,
and
thereby
seeke
to
shake
in
sunder
the
Faith
of
many
.
These
men
cry
out
,
not
onely
that
there
are
and
haue
been
learned
men
on
both
sides
,
but
Saintes
and
holy
men
on
both
sides
,
and
true
Martyrs
on
both
sides
;
and
therefore
would
haue
the
people
carryed
about
with
vncertainety
of
Doctrine
,
as
with
a
waue
of
the
Sea
.
But
we
deny
that
any
haue
suffered
among
vs
for
the
Roman
Faith
,
or
haue
beene
led
to
execution
for
their
Religion
.
The
truth
is
,
they
haue
but
too
much
fauour
shewed
them
,
and
too
great
liberty
giuen
them
.
Indeede
,
such
as
haue
beene
found
factious
and
forward
to
aduance
forraigne
power
,
to
adhere
to
forraigne
enemies
,
to
stirre
the
people
to
rebell
and
take
armes
against
the
Prince
,
to
compasse
the
death
and
destruction
of
the
Prince
,
such
as
haue
beene
Authors
of
treacheries
and
conspiracies
,
and
beene
conuinced
to
be
trumpets
of
sedition
by
the
deposition
of
witnesses
,
by
the
forme
of
their
tryall
,
and
by
their
owne
confessions
,
haue
beene
iustly
executed
among
vs
,
as
by
all
men
must
needes
be
acknowledged
.
In
the
Cittie
of
Rome
,
all
that
will
not
take
the
Popes
part
,
or
shall
take
him
to
be
no
Pope
,
or
refuse
to
ioyne
with
him
if
an
Army
should
bee
sent
against
him
,
are
adiudged
to
be
no
lawfull
Subiects
,
but
disloyall
Traytors
.
No
forraine
Prince
will
repute
them
for
his
people
and
Subiects
,
that
shall
deny
to
take
his
part
against
any
forraine
Vsurper
or
Inuador
whatsoeuer
.
So
the
Lawes
of
our
Land
haue
seized
vpon
some
,
who
haue
busied
themselues
in
matters
of
State
,
bringing
ouer
Buls
,
declaring
that
the
Prince
was
to
bee
deposed
,
and
the
Subiects
discharged
of
their
alleagiance
.
As
for
pointes
of
Faith
,
they
were
neuer
mentioned
in
the
proceedings
against
them
,
they
were
not
called
into
question
for
their
opinion
concerning
the
Masse
,
for
transubstantiation
,
for
worshipping
of
Images
,
or
for
any
other
point
of
the
Romish
Religion
,
or
rather
superstition
.
Therefore
it
is
false
,
that
any
haue
dyed
among
vs
as
Martyrs
,
or
any
otherwise
then
as
Traytors
.
The
true
[
k
](A22481-e20740-b)
k
Who
are
true
Martyrs
,
and
who
not
.
Church
of
God
euer
held
them
for
Martyrs
,
that
dyed
for
the
profession
of
the
Faith
,
and
the
testimony
of
Christ
:
but
such
of
the
Popish
faith
and
faction
as
haue
beene
executed
among
vs
,
dyed
for
maintenance
of
the
Popes
pleasure
and
tyranny
,
taking
vpon
him
to
depose
Princes
,
and
seeking
by
open
armes
and
secret
Treasons
to
murther
them
.
True
Martyrs
suffered
for
the
truth
wrongfully
,
and
therefore
deserued
commendation
,
according
to
the
rule
of
the
Apostle
:
[
l
](A22481-e20750-b)
l
1
Pet.
2
,
19.
It
is
thanke-worthy
if
a
man
for
conscience
toward
God
endure
greefe
,
suffering
wrongfully
:
but
these
suffer
not
in
matter
of
wrong
,
nor
for
a
good
conscience
,
vnlesse
the
will
of
the
Pope
be
the
rule
of
their
conscience
.
True
Martyrs
must
be
endued
with
Charity
[
m
](A22481-e20770-b)
m
1
Cor.
13
,
3.
for
as
the
Apostle
teacheth
;
If
I
giue
my
body
to
be
burned
and
haue
not
loue
,
it
profiteth
nothing
:
but
these
haue
not
any
shaddow
of
charity
who
plot
the
death
of
their
Prince
,
and
seeke
the
destruction
of
their
Countrey
.
To
conclude
this
point
,
vnlesse
Treason
be
Religion
,
and
falshood
truth
,
and
vnlesse
Antichrist
be
to
bee
receiued
for
Christ
,
these
men
cannot
be
esteemed
and
honoured
as
Martyrs
among
vs
,
who
dyed
not
for
Christ
,
but
for
practising
against
the
Doctrine
of
Christ
,
which
teacheth
to
be
gentle
,
patient
,
humble
,
and
not
any
way
to
seeke
reuenge
.
[
n
](A22481-e20820-b)
n
Rom.
8
,
29.
2
Tim.
2
,
11
,
12
1
Pet.
4
,
12.
be
made
like
vnto
him
in
ignominy
,
wee
shall
be
made
like
vnto
him
in
glory
.
The
Apostle
Peter
exhorteth
the
people
of
God
,
Not
to
thinke
it
strange
concerning
the
fiery
tryall
which
was
among
them
,
to
prooue
them
,
as
though
some
strange
thing
were
come
vnto
them
,
but
to
reioyce
,
inasmuch
as
they
were
partakers
of
Christs
sufferings
.
If
any
thing
be
able
to
lift
vp
your
handes
,
and
to
raise
vp
your
harts
vnder
the
Crosse
,
this
consideration
is
able
to
refresh
our
weaknesse
,
and
comfort
our
feeble
Spirits
that
our
afflictions
shall
no
otherwise
bee
respected
and
regarded
,
then
if
the
load
were
laid
vpon
Christ
himselfe
.
On
the
other
side
,
this
serueth
to
terrifie
the
hearts
of
all
persecuters
of
the
godly
,
and
Enemies
of
all
righteousnesse
,
they
can
neuer
escape
the
hand
of
God
and
of
Christ
,
whom
they
do
persecute
in
his
members
.
They
haue
not
to
doe
onely
with
men
like
vnto
themselues
,
but
with
him
that
is
the
eternall
God
,
against
whom
they
can
neuer
preuaile
.
This
is
it
that
deceiueth
the
proud
persecuters
of
the
poore
people
of
God
,
they
dreame
they
haue
to
doe
no
further
then
with
weake
men
,
who
are
not
able
to
resist
them
,
and
that
they
haue
no
farther
account
to
make
.
But
they
must
know
,
that
their
persecutions
reach
to
Christ
,
and
that
they
slander
,
reuile
,
reproach
,
and
hurt
the
person
of
Christe
himselfe
,
so
often
as
they
slander
,
reuile
,
reproach
,
and
hurt
the
least
and
lowest
member
of
Christ
;
and
therefore
shall
not
escape
fearefull
punnishment
.
Hence
it
is
,
that
Christ
speaking
vnto
Saule
when
hee
was
conuerted
to
the
Faith
:
[
o
](A22481-e20860-b)
o
Acts
9
,
5.
It
is
hard
for
thee
to
kicke
against
prickes
.
It
is
therefore
a
fearefull
thing
to
be
a
persecuter
.
[
p
](A22481-e20880-b)
p
2
Thess.
1
,
6.
It
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
,
and
to
you
which
are
troubled
rest
with
vs
,
when
the
Lord
Iesus
shall
shew
himselfe
from
Heauen
with
his
mighty
Angels
,
&c.
So
the
Apostle
Iohn
describing
the
tribulation
of
the
Church
,
saith
:
[
q
](A22481-e20910-b)
q
Reuel.
2
,
10.
Behold
,
it
shall
come
to
passe
,
that
the
Deuill
shall
cast
some
of
you
into
Prison
.
He
doth
not
say
,
the
persecuters
shall
doe
it
,
but
the
Deuill
:
because
he
ruleth
in
them
,
hee
carrieth
them
to
do
his
will
;
albeit
they
be
blind
and
see
it
not
;
albeit
they
be
hardned
and
vnderstand
it
not
;
albeit
they
be
senselesse
and
regard
it
not
.
[
And
our
Brother
Timotheus
,
&c.
]
Heere
is
the
second
person
writing
this
Epistle
.
Paule
ioyneth
vnto
him
Timothy
,
a
man
of
reuerent
account
,
and
famous
in
the
Church
,
as
he
doth
in
many
other
places
of
his
Epistles
.
The
former
Epistle
to
the
Corinthians
,
[
r
](A22481-e20990-b)
r
Magdeb.
Centur.
lib
2.
cap.
7.
was
written
by
Paule
and
Sosthenes
:
the
latter
by
Paule
and
Timothy
.
Paule
and
all
the
Bretheren
which
he
had
with
him
at
Rome
,
ioyned
together
in
the
writing
the
Epistle
to
the
Galathians
.
Paule
,
Siluanus
,
and
Timothy
,
wrote
the
Epistles
to
the
Thessalonians
.
So
in
this
place
,
Paule
ioyneth
Timothy
with
him
in
his
suit
,
because
howsoeuer
he
were
in
great
credit
with
Philemon
,
and
able
to
obtaine
a
great
matter
at
his
hands
,
yet
he
knew
he
should
preuaile
better
by
the
helpe
and
assistance
of
another
,
then
he
could
do
himselfe
alone
,
seeing
two
may
preuaile
more
then
one
.
He
honoureth
him
also
with
the
name
of
a
deere
Brother
(
whom
oftentimes
hee
calleth
his
naturall
Sonne
)
that
his
guiftes
and
graces
may
be
considered
with
his
person
,
and
carry
the
greater
waight
in
his
suite
,
and
so
Philemon
sooner
yeeld
his
consent
,
and
grant
this
request
,
beeing
requested
,
and
as
it
were
set
vpon
by
so
many
.
[
s
](A22481-e21170-b)
s
Eccles
4
,
9
,
12
Two
are
better
then
one
.
Abimelech
,
being
directed
by
God
to
stirre
vp
Abraham
,
obtaineth
by
his
meanes
[
t
](A22481-e21200-b)
t
Gen.
20
,
17.
who
prayed
for
him
)
that
which
he
could
not
compasse
and
accomplish
alone
by
himselfe
.
The
like
we
might
say
of
the
three
friends
of
Iob
,
they
obtained
the
fauour
of
God
,
[
u
](A22481-e21220-b)
u
Iob.
42.
8.
and
the
accepting
of
their
Sacrifice
through
the
intercession
of
Iob
,
which
without
him
they
could
not
obtaine
.
Absolom
not
beeing
[
x
](A22481-e21250-b)
x
2
Sam.
14
,
4
able
to
purchase
&
procure
of
himselfe
the
good
will
of
his
Father
,
moueth
Ioab
to
deale
for
him
,
Ioab
vseth
the
helpe
of
the
subtill
Woman
of
Tekoah
,
whereby
hee
is
reconciled
to
his
Father
.
Heereby
it
commeth
to
passe
,
[
y
](A22481-e21290-b)
y
Ephe.
6
,
18.
Col
4.
3.
2
Thes.
3
,
1.
that
Paule
so
often
requesteth
and
requireth
the
prayers
of
the
Church
,
that
vtterance
may
be
giuen
vnto
him
,
that
he
may
open
his
mouth
boldly
to
publish
the
secrets
of
the
Gospell
.
All
these
places
of
Scripture
prooue
plainely
and
directly
vnto
vs
,
that
what
matter
of
waight
and
importance
soeuer
we
enterprise
and
goe
about
,
it
is
good
for
vs
to
take
to
our selues
the
helpe
of
others
,
to
further
vs
therein
.
[
z
](A22481-e21330-b)
z
Psal.
19
,
11.
is
profit
&
reward
,
but
where
greater
strength
is
ioyned
and
force
vnited
,
there
is
greater
fruit
of
the
labour
seene
.
This
is
the
reason
vrged
by
the
Wise
man
.
Eccle.
4.
where
the
Doctrine
hath
his
confirmation
,
when
hee
had
taught
that
two
are
better
then
one
,
he
addeth
immediatly
;
[
a
](A22481-e21350-b)
a
Eccle
4
,
9.
For
they
haue
better
Wages
for
their
labour
.
It
maketh
vs
(
hauing
company
)
to
be
more
cheerefull
in
labouring
,
it
deuoureth
the
tediousnesse
and
wearisomnesse
of
the
worke
,
and
it
prouoketh
vs
to
an
holy
emulation
,
who
shall
goe
before
each
other
.
Hence
it
is
,
that
Christ
Iesus
calling
and
sending
out
his
Apostles
,
[
b
](A22481-e21370-b)
b
Mar.
6
,
7.
Mat.
10
,
2
,
3.
did
send
them
forth
two
and
two
,
and
the
Euangelist
doth
couple
,
and
as
it
were
yoake
them
together
,
Peter
and
Andrew
,
Iames
and
Iohn
,
Philip
and
Bartlemew
,
Thomas
and
Mathew
,
&c.
Thus
they
were
sent
,
and
thus
they
laboured
together
.
When
God
had
called
Moses
to
go
to
Pharaoh
,
and
to
will
him
to
let
his
people
go
,
he
sent
him
not
alone
,
but
ioyned
vnto
him
his
brother
Aaron
.
When
the
Lord
Iesus
appointed
the
seauenty
disciples
to
second
the
labours
of
his
twelu
Apostles
:
[
c
](A22481-e21460-b)
c
Luke
10
,
1.
He
sent
them
out
,
two
and
two
before
him
into
euery
Citty
and
place
whither
he
himselfe
should
come
.
So
then
,
there
is
more
profit
in
a
life
that
hath
a
fellow
,
then
when
all
thinges
are
done
alone
,
in
the
earnestnesse
of
the
labour
the
works
shall
haue
more
force
,
their
strength
is
encreased
,
their
courage
is
kindled
,
by
mutuall
exhorting
and
cheering
vp
one
of
another
,
and
by
the
mutuall
example
that
one
giueth
to
another
.
Dauid
,
Hezekiah
,
and
sundry
others
,
who
continued
in
their
sinnes
vntill
the
Prophets
of
God
came
and
spake
vnto
them
in
the
name
of
the
Lord
.
This
is
the
reason
that
Salomon
vseth
to
commend
the
sociable
life
aboue
the
solitary
;
[
d
](A22481-e21520-b)
d
Eccle.
4
,
10
,
12.
For
if
they
fall
,
the
one
will
lift
vp
his
fellow
:
and
if
one
ouercome
him
,
two
shall
stand
against
him
,
and
a
three-fold
cord
is
not
easily
broken
.
Seeing
therefore
,
the
recompence
of
labour
,
is
better
of
two
then
of
one
,
and
the
daunger
of
falling
,
is
lesser
in
one
that
hath
his
fellow
with
him
;
in
both
respectes
wee
see
,
that
the
helpe
of
others
,
especially
of
the
faithfull
,
is
very
necessary
and
profitable
to
all
things
belonging
vnto
vs
.
[
e
](A22481-e21570-b)
e
Arist.
polit.
lib.
1.
cap.
2.
Cicer.
de
finib
.
lib.
2.
more
then
other
Creatures
that
fly
together
and
flocke
together
.
The
Philosophers
could
say
,
that
such
as
leaue
the
society
of
men
,
and
betake
themselues
to
a
solitary
life
,
are
eyther
a
God
,
or
a
Beast
.
Experience
doth
teach
vs
,
that
all
of
vs
doe
stand
in
need
of
the
help
of
another
;
the
high
,
of
such
as
are
low
;
the
rich
,
of
such
as
are
poore
;
so
as
we
are
bound
together
by
common
fellowship
,
as
by
a
strong
band
,
and
one
of
vs
cannot
be
without
another
.
Let
no
man
therefore
despise
his
Brother
,
neyther
let
the
head
say
to
the
foote
,
I
haue
no
need
of
thee
.
The
Lyon
which
is
accounted
as
the
King
of
all
the
Beasts
of
the
Forrest
,
may
want
the
helpe
of
the
seely
Mouse
.
Let
vs
set
no
man
at
naught
,
be
he
neuer
so
seely
and
simple
.
All
humaine
things
are
vncertaine
and
vnstable
,
and
are
turned
as
with
a
swift
wheele
.
Let
vs
therefore
maintaine
peace
and
concord
one
with
another
,
that
when
we
want
,
the
comfort
and
counsel
,
the
aide
and
assistance
one
of
another
,
we
may
not
be
to
seeke
of
them
,
but
haue
them
at
hand
.
Smal
things
are
increased
by
concord
:
great
reuennues
are
diminished
,
and
large
possessions
decayed
by
discord
.
A
bundle
of
stickes
taken
together
,
are
not
easily
broken
:
but
being
seuered
one
from
the
other
,
they
are
quickly
pulled
in
pieces
without
any
great
pains
or
pollicy
.
An
army
of
men
so
long
as
they
incamp
together
,
and
march
together
,
[
e
](A22481-e21610-b)
e
2
Sam.
10
,
9
,
10
,
11.
are
not
easily
subdued
,
but
one
serueth
to
strengthen
another
:
but
if
they
goe
stragling
and
forraging
out
of
order
,
if
they
fall
to
the
prey
and
pillage
,
euery
one
prouiding
for
himselfe
,
it
falleth
out
oftentimes
,
that
the
Conquerors
haue
beene
conquered
and
ouercome
.
And
as
there
is
great
vse
and
benefit
in
the
company
and
society
one
of
another
,
in
regard
of
earthly
and
temporall
things
,
so
is
there
greater
profit
of
it
in
regard
of
spirituall
things
.
We
haue
need
to
be
instructed
and
comforted
,
to
be
admonished
and
aduised
one
of
another
.
We
want
daily
,
the
daily
praiers
one
of
another
,
to
commend
our selues
and
our
Brethren
to
God
.
The
Apostle
Iames
saith
;
[
f
](A22481-e21630-b)
f
Iam.
5
,
13
,
14
Is
any
among
you
afflicted
?
let
him
pray
.
Is
any
merry
?
let
him
sing
.
Is
any
sicke
among
you
?
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
for
him
,
and
the
prayer
of
faith
shall
saue
the
sicke
,
and
the
Lord
shall
raise
him
vp
.
So
the
Apostle
Heb.
13.
stirreth
vp
the
Hebrewes
to
this
duty
,
[
g
](A22481-e21670-b)
g
Hebr.
13
,
19
Pray
for
vs
,
for
we
are
assured
that
we
haue
a
good
conscience
in
all
things
,
desiring
to
liue
honestly
,
and
I
desire
you
somewhat
the
more
earnestly
that
ye
so
doe
,
that
I
may
be
restored
to
you
more
quickly
.
We
want
oftentimes
,
nay
at
all
times
the
prayers
one
of
another
,
and
we
must
continually
be
ready
to
help
one
another
,
and
mindfull
of
the
welfare
of
the
whole
Church
.
This
condemneth
and
reprooueth
the
solitary
and
Monkish
life
of
those
,
that
abhorre
and
abiure
the
fellowship
and
familiarity
of
men
,
and
like
the
wilde
Asse
,
delight
in
no
place
but
in
the
Wildernesse
,
as
if
it
were
a
worke
of
merit
to
liue
alone
out
of
the
company
of
others
.
These
men
glory
,
that
they
are
the
light
and
salt
of
the
world
,
yet
they
hate
the
light
,
and
hide
themselues
in
their
dens
,
as
it
were
in
darkenesse
,
vnder
a
colour
,
forsooth
least
they
gather
contagion
and
corruption
from
the
base
vulgar
.
But
as
the
Gentiles
teach
by
the
light
of
nature
,
[
h
](A22481-e21700-b)
h
Cicer.
de
offic
lib.
1.
that
we
are
not
born
for
our selues
alone
,
so
is
it
their
duty
rather
to
come
abroad
,
to
enlighten
others
with
the
light
which
they
make
boast
of
,
and
to
season
the
vnsauory
,
and
vnseasoned
,
and
vnsanctified
manners
of
the
people
which
they
complaine
of
.
Doth
any
man
light
a
Candle
[
i
](A22481-e21720-b)
i
Mat.
5
,
14
,
15
Marke
4
,
21.
Luke
8
,
16
,
&
11
,
33.
to
couer
it
vnder
a
Bushel
,
to
hide
it
vnder
a
Bed
,
or
to
put
it
in
a
priuy
place
?
But
he
setteth
it
in
a
Candlesticke
,
&
placeth
it
on
a
table
,
that
it
may
giue
light
to
al
that
are
in
the
house
.
And
what
vse
is
there
of
the
Salt
,
vnlesse
application
bee
made
of
it
to
the
meate
,
that
it
may
be
kept
from
putrifaction
?
Away
therefore
with
this
Monkish
life
out
of
the
Church
,
which
standeth
neither
with
the
ordinance
of
God
,
nor
the
society
of
man
:
and
let
vs
maintain
concord
and
company
one
with
another
,
not
forsaking
the
fellowship
,
as
the
maner
of
some
is
,
but
remembring
that
God
hath
said
;
It
is
not
good
for
man
to
be
alone
,
and
that
two
are
better
then
one
.
[
k
](A22481-e21770-b)
k
1
Kin.
1
,
40.
Heauen
and
Earth
to
ring
with
the
sound
of
their
thanksgiuings
,
and
consents
in
the
Doctrines
of
Faith
,
and
fruits
of
their
obedience
.
For
seeing
the
doctrine
we
haue
in
hand
,
teacheth
,
that
the
company
of
others
,
chiefly
of
the
faithfull
,
is
very
auaileable
to
helpe
vs
forward
,
and
to
further
vs
in
all
good
duties
,
wee
learne
the
excellent
vse
of
all
Church-meetings
,
where
with
one
mind
,
and
with
one
mouth
,
we
glorifie
God
the
father
in
Iesus
Christ
.
Surely
,
[
l
](A22481-e21780-b)
l
Bab.
on
Exo.
Chap.
25.
as
many
stickes
make
a
greater
fire
,
and
many
strings
a
fuller
Musick
:
so
is
the
meeting
of
many
in
the
Church
,
to
pray
to
God
together
,
to
heare
the
word
together
,
to
receiue
the
Sacraments
together
,
to
sing
the
prayses
of
God
together
;
it
is
a
fire
that
casteth
abroad
a
great
heat
,
and
an
harmony
passing
pleasing
in
the
eares
of
the
Lord
.
Now
the
more
gracious
these
meetings
are
,
the
greater
is
their
sinne
that
breake
off
this
fellowship
of
the
Saints
,
and
dissolue
the
people
of
God
,
which
came
[
m
](A22481-e21800-b)
m
Psal.
110
,
3
willingly
together
at
the
time
of
mustring
together
his
Army
in
perfect
beauty
.
Now
the
Standard
seemeth
pulled
downe
,
and
the
Campe
to
be
broken
vp
,
and
the
people
disperced
and
scattered
as
Sheepe
without
their
Shepheards
,
wandring
heere
and
there
(
as
it
were
)
vpon
the
Mountaines
,
to
seeke
pasture
to
saue
their
liues
.
It
is
noted
in
the
holy
History
,
that
a
great
Famine
was
sent
vpon
Samaria
,
when
the
Prophets
were
destroyed
;
[
n
](A22481-e21820-b)
n
1
King
.
18
,
5
So
that
they
sought
for
the
Fountaines
of
Waters
,
and
the
streames
of
the
Riuers
,
if
so
bee
they
might
finde
to
saue
the
Horses
and
the
Mules
aliue
,
least
the
Land
were
vtterly
depriued
of
them
.
The
word
of
God
groweth
precious
in
our
daies
,
and
the
people
that
hunger
after
the
Bread
of
life
,
are
constrained
to
goe
from
place
to
place
to
sustaine
themselues
.
This
made
the
Prophet
to
cry
out
:
[
o
](A22481-e21840-b)
o
Psa.
84
,
1
,
2.
O
Lord
of
Hoasts
how
amiable
are
thy
Tabernacles
,
my
soule
longeth
,
yea
&
fainteth
for
the
Courts
of
the
Lord
,
for
my
heart
and
my
flesh
reioyce
in
the
liuing
God
.
This
serueth
to
reprooue
those
that
shew
no
loue
or
liking
to
Church-meetings
,
that
despise
the
grace
of
God
offered
vnto
them
,
and
preferre
any
assemblies
in
the
World
,
and
of
worldly
and
wicked
men
before
the
assemblies
of
the
Church
.
These
men
(
if
they
be
asked
)
say
they
hope
to
be
saued
,
but
they
will
not
vse
the
meanes
of
their
saluation
:
they
looke
to
come
into
the
Kingdome
of
Heauen
,
but
they
regard
not
the
way
and
path
that
leadeth
vnto
it
:
they
will
needs
be
of
God
,
but
they
will
not
heare
the
word
of
God
,
[
p
](A22481-e21860-b)
p
Iohn
8
,
47.
and
therefore
we
may
truely
conclude
,
that
because
they
heare
it
not
,
they
cannot
be
of
God
.
[
q
](A22481-e21900-b)
q
Luke
2
,
42.
at
the
set
times
of
Gods
worship
:
so
did
the
faithfull
in
all
ages
of
the
Church
,
they
were
terrified
,
neyther
by
the
coldnesse
of
the
weather
,
[
r
](A22481-e21910-b)
r
Psal.
84
,
6
,
7.
nor
by
the
greatnesse
of
the
heat
,
nor
by
the
length
of
the
iourney
,
nor
by
the
costlinesse
of
the
worship
:
but
had
the
greatest
solace
and
chiefest
delight
in
those
holy
meetings
;
[
s
](A22481-e21920-b)
s
Mat.
18
,
20.
Gen.
28
,
17.
where
is
the
presence
of
God
,
the
ioy
of
the
godly
,
the
gate
of
heauen
.
Hence
it
is
,
that
the
Prophet
saith
;
Blessed
are
they
that
dwell
in
thine
house
,
they
will
euer
praise
thee
:
a
day
in
thy
Courts
,
is
better
then
a
thousand
other
where
:
I
had
rather
be
a
doore-keeper
in
the
house
of
my
God
,
then
to
dwell
in
the
Tabernacles
of
wickednesse
.
Psal.
84
,
5
,
10.
True
it
is
,
we
are
commaunded
to
make
priuate
prayers
,
and
to
poure
out
the
secret
Meditations
of
our
hearts
before
the
Lord
,
but
when
wee
ought
to
assemble
with
our
Bretheren
in
one
place
,
and
frequent
the
meetings
of
the
Church
,
God
will
not
heare
vs
,
nor
accept
vs
if
we
refuse
such
solemne
meetings
,
although
wee
priuately
call
vpon
him
in
our
houses
.
They
that
come
sildome
to
publique
Prayers
,
doe
also
most
sildome
vse
priuate
prayers
.
And
such
as
enter
into
their
Chamber
,
&
when
they
haue
shut
the
doore
,
do
pray
vnto
their
Father
which
is
in
secret
,
will
make
conscience
to
enter
into
the
Lords
Courts
,
and
to
pray
vnto
him
with
the
rest
of
the
faithfull
.
For
if
God
promise
his
presence
,
where
two
or
three
are
gathered
together
in
the
Name
of
God
:
much
more
will
his
eares
be
ready
to
heare
vs
,
and
his
mouth
open
to
answere
vs
,
and
his
hands
stretched
out
to
help
vs
,
when
we
shall
ioyne
together
with
the
rest
of
our
Brethren
,
as
one
man
to
call
vpon
him
.
See
then
the
difference
between
the
godly
and
vngodly
.
The
Children
of
God
haue
desired
nothing
more
then
to
abide
and
continue
in
the
house
the
Lord
all
the
daies
of
their
life
,
as
the
Prophet
maketh
known
his
[
t
](A22481-e21940-b)
t
Psal.
27
,
4.
&
42
,
1
,
2.
&
137
1.
request
.
Psa.
27.
One
thing
haue
I
desired
of
the
Lord
that
I
will
require
,
euen
that
I
may
dwell
in
the
house
of
the
Lord
all
the
daies
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
visite
his
Temple
.
And
nothing
hath
more
troubled
and
disquieted
them
,
then
when
they
haue
been
constrained
to
goe
from
the
house
of
God
,
and
beene
banished
from
the
exercises
of
their
Religion
.
This
wee
see
in
the
example
of
the
Iewes
carried
into
captiuity
.
By
the
Waters
of
Babell
we
sate
,
and
there
we
wept
when
wee
remembred
Sion
.
But
the
vngodly
are
neuer
more
merry
nor
better
contented
,
then
when
they
are
out
of
the
Church
:
nor
neuer
more
heauy
and
discontented
,
then
when
they
are
in
the
house
of
God
.
They
thinke
euery
houre
seauen
.
They
count
euery
Sabbaoth
the
losse
of
a
day
,
and
no
time
worse
spent
,
then
that
which
is
spent
in
the
seruice
of
God
.
All
time
is
esteemed
to
little
and
to
short
,
that
is
spent
in
pleasures
,
in
Carding
,
in
Dyeing
,
in
Drunkennesse
,
in
vanitie
,
and
in
all
wickednesse
:
neuer
considering
that
we
ought
to
number
our
dayes
,
and
redeeme
the
time
,
because
the
daies
are
euill
.
[
To
Philemon
,
our
deare
Friend
and
Fellow-labourer
,
&c.
]
Hetherto
we
haue
spoken
of
the
persons
writing
:
Now
wee
are
to
proceede
to
the
persons
,
to
whom
this
Epistle
is
written
;
which
are
foure
in
number
,
whereof
one
is
chiefe
and
principall
;
the
other
,
such
as
are
ioyned
to
him
as
lesse
principall
.
The
cheefe
person
heere
named
,
is
Philemon
.
Touching
this
Philemon
,
who
he
was
,
and
of
what
calling
and
condition
,
it
is
not
agreed
among
all
.
Some
thinke
he
was
in
the
Ministery
,
and
of
some
Ecclesiasticall
function
,
[
u
](A22481-e22050-b)
u
Cal.
in
Epist.
Phil.
Piscat
.
in
hanc
locum
.
Rolloc
.
annlis
.
in
Epistol.
Phil.
because
the
Apostle
calleth
him
a
Fellow-labourer
.
But
the
opinion
and
iudgement
of
these
men
is
not
certaine
,
and
the
reason
whereuppon
it
standeth
,
is
weake
and
wauering
.
Rather
he
appeareth
to
be
a
Citizen
of
Colosse
,
of
good
wealth
and
worship
,
because
both
the
Pastor
of
that
Church
was
Archippus
,
as
appeareth
Coloss.
4
,
Say
vnto
Archippus
,
looke
to
thy
Ministry
that
thou
fulfill
it
;
And
many
other
are
called
by
this
honorable
Title
of
Fellow-labourers
,
who
neuer
had
calling
to
preach
the
word
,
as
appeareth
in
diuers
places
,
where
Paule
saluteth
not
only
priuate
persons
,
but
Women
,
who
were
not
to
teach
publikely
in
the
Church
by
this
Name
,
as
Rom.
16.
Phil.
4.
3.
Iohn
.
Now
the
Apostle
vseth
two
reasons
,
to
perswade
him
to
yeeld
to
his
suit
and
earnest
request
;
the
one
,
of
friendship
and
familiarity
that
was
betweene
them
;
the
other
,
of
his
zeale
and
forwardnesse
in
furthering
the
Gospell
,
as
indeed
it
is
the
duty
,
not
onely
of
the
Ministers
,
but
of
all
the
godly
,
to
promote
the
doctrine
of
the
gospell
,
and
to
labour
much
in
the
Lord
by
their
prayers
,
workes
,
counsels
,
endeuours
,
and
imployments
.
So
then
in
regard
of
the
neere
coniunction
of
Christian
loue
and
common
labour
in
the
truth
,
and
for
the
truth
;
the
Apostle
hopeth
to
preuaile
with
him
.
[
x
](A22481-e22200-b)
x
Gen.
13
,
8.
Let
there
be
,
I
pray
thee
,
no
strife
between
thee
and
me
,
neither
between
my
Heard-men
and
thy
Heard-men
,
for
we
are
Brethren
.
Ionathan
and
Dauid
(
a
paire
of
sure
and
fast
friendes
)
entred
into
a
couenant
of
peace
and
amity
,
either
with
other
,
[
y
](A22481-e22230-b)
y
1
Sa.
18
,
2
,
3.
this
loue
would
not
suffer
any
euill
to
be
pretended
and
plotted
against
each
other
,
which
they
did
not
willinglie
disclose
and
discouer
.
Dauid
loued
him
as
himselfe
,
and
Ionathan
reuealed
and
bewrayed
the
counsell
and
conspiracy
of
his
Father
,
euen
to
the
danger
of
his
owne
life
,
and
the
losse
of
a
kingdome
.
He
preferred
the
maintaining
of
frendship
before
the
gaining
of
a
kingdome
.
The
loue
that
was
in
Christ
to
his
disciples
,
caused
him
to
reueale
to
them
all
things
that
he
had
from
his
Father
;
[
z
](A22481-e22260-b)
z
Iohn
15
,
15.
Henceforth
cal
I
you
not
seruants
for
the
seruant
knoweth
not
what
his
M.
doth
,
but
I
haue
called
you
friends
,
for
all
things
that
I
haue
heard
of
my
Father
,
haue
I
made
known
to
you
.
When
Christ
sitting
at
the
table
,
told
the
disciples
,
that
one
of
them
should
betray
him
into
the
hands
of
Sinners
;
Peter
moued
Iohn
,
whom
Iesus
loued
,
and
who
leaned
on
his
breast
,
to
aske
who
it
was
of
whom
he
spake
,
being
assured
he
would
not
deny
to
tell
him
,
because
he
loued
him
This
the
Apostle
teacheth
;
[
b
](A22481-e22300-b)
b
Rom.
5
,
7.
Doubtlesse
one
will
scarce
die
for
a
righteous
Man
:
but
for
a
good
man
it
may
be
that
one
dare
dye
.
So
in
this
Epistle
that
now
we
haue
in
hand
,
verse
9.
he
saith
;
For
loues
sake
I
beseech
thee
for
my
Sonne
Onesimus
.
All
these
seuerall
places
serue
to
point
out
,
and
to
proue
this
truth
vnto
vs
,
that
a
friend
,
a
true
Friend
,
a
true
Christian
friend
,
will
not
deny
,
but
readily
performe
any
Christian
duty
to
his
friend
.
[
c
](A22481-e22350-b)
c
Arist.
Eth.
lib
8.
c.
1.
Cicer.
lib
de
Amicit.
that
all
things
are
common
among
friends
:
and
that
a
sure
friend
is
as
another
the
same
.
It
is
said
to
this
purpose
,
that
Dauid
loued
Ionathan
as
his
owne
Soule
.
1
Sam.
18.
So
Luke
speaking
of
the
faithfull
members
of
the
Church
,
saith
;
[
d
](A22481-e22430-b)
d
Act.
4
,
32.
The
multitude
of
them
that
beleeued
were
of
one
heart
,
and
of
one
Soule
:
neyther
any
of
them
saide
,
that
any
thing
of
that
which
he
possessed
was
his
owne
,
but
they
had
all
thinges
common
.
Seeing
then
,
that
such
as
are
ioyned
in
Christian
friendship
,
haue
one
Soule
,
one
heart
,
one
will
,
one
purpose
,
how
can
they
but
performe
all
good
thinges
one
to
another
?
Who
can
deny
any
thing
to
himselfe
?
Who
hateth
his
owne
flesh
,
or
doth
not
nourish
and
cherish
it
by
all
the
meanes
he
can
?
How
then
shall
not
Friends
,
that
haue
a
Title
and
interest
one
of
another
,
demaund
and
obtaine
any
thing
that
is
iust
and
equall
?
[
e
](A22481-e22470-b)
e
1
Cor.
13
,
4
,
5
describing
the
properties
of
loue
,
saith
:
Loue
suffereth
long
:
it
is
bountifull
:
loue
enuyeth
not
:
loue
dooth
not
boast
it
it selfe
:
it
is
not
puffed
vp
:
it
disdaineth
not
:
is
seeketh
not
her
owne
thinges
:
it
not
prouoked
to
anger
:
it
thinketh
not
euill
.
Seeing
then
this
is
one
of
the
fruites
and
properties
of
loue
,
that
it
is
ready
to
neglect
it
owne
priuate
profit
and
pleasure
,
in
regard
of
the
thing
loued
,
wee
cannot
doubt
of
a
carefull
performance
of
all
duties
and
demaundes
that
are
required
of
it
,
where
it
is
.
[
f
](A22481-e22520-b)
f
Prou.
18
,
24.
by
the
wordes
of
the
Wise-man
.
Prouerb
.
18.
24.
A
man
that
hath
friends
ought
to
shew
himselfe
friendly
,
but
a
friend
is
neerer
then
a
Brother
.
Seeke
such
friends
as
feare
God
,
and
be
Christianly
minded
.
Chuse
none
to
be
thy
friend
but
him
that
is
the
friend
of
God
.
Let
none
be
thy
Brother
,
that
is
not
the
Brother
of
Christ
.
One
such
friend
,
is
worth
ten
thousand
others
.
If
thou
haue
in
all
thy
life
found
by
tryall
and
experience
such
an
one
,
make
more
account
and
reckoning
of
him
,
then
of
a
naturall
Brother
(
which
band
is
but
in
the
flesh
)
assuring
thy selfe
,
that
grace
will
worke
aboue
nature
,
and
therefore
prefer
him
before
al
earthly
treasure
.
If
then
thou
be
careful
to
keep
thy
temporal
Riches
and
Possessions
,
much
more
oughtest
thou
to
bee
carefull
to
keepe
a
faithfull
friend
,
and
ioyne
thy selfe
in
amity
with
him
.
True
it
is
,
there
is
a
kinde
of
friendship
and
familiarity
among
Drunkards
,
among
Adulterers
,
among
Robbers
,
and
among
all
Malefactors
;
as
[
g
](A22481-e22540-b)
g
Prou.
1
,
14.
Salomon
teacheth
.
Prouerb
.
1.
14.
These
sometimes
seeme
most
neerely
ioyned
,
but
by
the
least
occasion
that
can
be
,
they
are
easily
separated
.
There
is
in
all
places
and
parishes
,
almost
a
band
and
knot
of
these
friendes
,
and
good
fellowes
.
But
such
as
the
word
of
God
maketh
Friendes
,
and
the
band
of
the
Spirite
gleweth
together
,
are
not
easily
sundred
and
disioyned
,
but
haue
a
sure
and
stedfast
coniunction
,
and
are
builded
vppon
a
strong
and
stable
foundation
.
These
loue
more
in
aduersity
,
then
in
prosperity
,
&
in
time
of
need
do
shew
what
their
friendship
is
:
whereas
the
friendship
arising
vpon
worldly
causes
,
will
faile
and
abate
when
wealth
decayeth
,
when
the
world
lowreth
,
when
trouble
commeth
,
&
so
shew
themselues
not
to
haue
beene
the
friendes
of
vs
,
but
of
our
wealth
:
not
of
our
persons
,
but
of
our
prosperity
.
This
a
great
plague
,
and
a
great
iudgement
,
commonly
waiting
vppon
great
men
,
and
rich
men
,
that
they
finde
few
or
none
that
dare
admonish
them
of
their
faults
,
or
tell
them
of
their
offences
;
and
so
many
times
are
suffered
to
runne
on
to
their
destruction
.
Let
vs
account
it
as
a
speciall
blessing
sent
vnto
vs
of
God
,
when
wee
haue
a
friende
by
whom
wee
may
heare
what
is
amisse
in
vs
.
We
could
giue
him
thankes
,
that
would
tell
vs
of
some
spot
in
our
faces
,
or
blemish
on
our
Garments
;
and
shall
wee
enuy
or
maligne
him
,
that
will
discouer
vnto
vs
the
sinnes
of
our
Soules
,
which
doe
more
soile
and
defile
vs
,
then
all
the
blemishes
of
the
Body
?
The
Prophet
Dauid
hauing
found
the
benefit
and
comfort
of
a
godly
reproofe
,
when
hee
was
reprooued
by
Nathan
the
Prophet
,
saith
;
[
h
](A22481-e22630-b)
h
Psal.
141
,
5.
Let
the
righteous
smite
me
,
for
that
is
a
benefite
,
and
let
him
reprooue
me
,
and
it
shall
be
a
precious
Oyle
that
shall
not
breake
mine
head
.
To
this
end
speaketh
Salomon
in
the
Prouerbes
:
[
i
](A22481-e22660-b)
i
Prou.
9
,
8.
Rebuke
not
a
Scorner
,
least
he
hate
thee
:
but
rebuke
a
wise
Man
,
and
he
will
loue
thee
.
The
correction
of
a
Friend
,
is
as
the
Rodde
of
a
Father
:
the
end
is
not
to
destroy
,
but
to
saue
:
not
to
ouerthrow
,
but
to
deliuer
from
death
.
We
are
all
of
vs
bound
,
as
it
were
in
a
bond
or
Obligation
,
to
performe
this
duty
one
to
another
:
and
wee
must
in
humility
submit
our selues
,
vnder
the
reproofe
of
our
Christian
friends
.
We
cannot
better
make
manifest
our
loue
vnto
our
Bretheren
,
then
by
admonishing
of
them
,
and
reproouing
of
them
.
This
is
it
which
Moses
teacheth
in
the
Booke
of
Leuiticus
;
[
k
](A22481-e22710-b)
k
Leu.
19
,
17.
Thou
shalt
not
hate
thy
Brother
in
thy
heart
,
but
thou
shalt
plainely
rebuke
thy
Neighbour
,
and
suffer
him
not
to
sinne
.
Can
a
Physition
shew
his
loue
better
,
then
by
telling
his
patient
his
disease
,
and
declaring
vnto
him
the
meanes
whereby
to
cure
it
?
Can
a
Man
meeting
his
Brother
,
wandering
out
of
his
way
in
Hilles
and
Dales
,
in
Woodes
and
Wildernesse
,
shewe
his
loue
better
vnto
him
,
then
by
bringing
him
into
the
way
,
and
laying
his
errour
before
his
face
?
So
that
no
man
can
giue
a
sounder
Testimony
of
his
sincere
heart
,
and
vnfained
loue
toward
his
Brother
,
then
by
dealing
plainely
with
him
when
he
walketh
not
vprightly
.
For
a
Friende
is
vnto
the
Soule
,
as
Phisicke
is
to
the
Body
:
and
the
admonishing
of
our
Brother
,
is
as
the
directing
of
a
Trauailer
.
Let
vs
therefore
suffer
the
word
of
exhortation
,
[
k
](A22481-e22730-b)
k
1
Thes.
5
,
14
Knowing
that
such
as
are
out
of
order
must
be
admonished
;
the
feeble-minded
,
must
bee
comforted
;
the
weake
,
must
bee
strengthned
;
the
euill
,
must
be
reprooued
;
the
obstinate
,
must
be
terrified
and
threatned
.
And
let
vs
not
fret
and
rage
against
our
Bretheren
,
when
we
are
checked
and
controlled
for
our
sinnes
.
It
is
a
signe
wee
are
perswaded
and
resolued
,
to
continue
in
our
sinnes
,
when
we
cannot
abide
to
be
reprooued
,
but
are
ready
to
say
with
Ahab
:
Hast
thou
found
me
ô
mine
Enemy
?
The
word
of
God
is
good
to
him
that
walketh
vprightly
:
and
wee
shall
finde
in
the
ende
;
[
l
](A22481-e22750-b)
l
Prou.
27
,
5.
That
open
rebuke
is
better
then
secret
loue
;
yea
,
that
the
Woundes
of
a
Louer
are
faithfull
,
and
the
Kisses
of
an
Enemy
are
pleasant
.
[
m
](A22481-e22810-b)
m
Psal.
41
,
9
&
55
,
12
,
13
,
14.
My
familiar
Friende
whom
I
trusted
,
which
did
eate
my
Bread
,
hath
lift
vp
the
heele
against
me
:
Surely
mine
Enemy
did
not
defame
mee
,
for
I
could
haue
borne
it
:
neyther
did
mine
Aduersary
exalt
himselfe
against
me
,
for
I
would
haue
hid
mee
from
him
,
but
it
was
thou
,
ô
Man
,
euen
my
Companion
,
my
Guide
,
and
my
Familiar
,
which
delighted
in
consulting
together
,
and
went
into
the
house
of
God
as
Companions
.
This
falsehood
haue
the
faithfull
felt
in
all
Ages
:
This
had
Christ
himselfe
experience
of
,
being
betrayed
of
one
of
his
owne
Disciples
and
Houshold
.
So
haue
his
members
continually
prooued
the
same
,
beeing
exercised
by
the
deceipt
of
false
Bretheren
.
This
was
the
sinne
of
Caine
;
[
n
](A22481-e22850-b)
n
Gen.
4
,
8.
Who
spake
friendly
to
his
Brother
,
but
when
he
had
him
alone
in
the
Fielde
,
he
rose
vp
against
him
and
slew
him
.
This
was
the
sinne
of
Ioab
,
[
o
](A22481-e22870-b)
o
2
Sam.
20
,
9.
his
false
and
fraudulent
dealing
with
Abner
and
Amasa
,
he
spake
peaceably
,
but
meant
treacherously
;
Art
thou
in
health
my
Brother
?
And
so
smote
them
with
the
sword
that
they
dyed
.
This
was
the
sinne
of
Iudas
,
[
p
](A22481-e22920-b)
p
Mat.
26
,
48.
who
had
Haile
Maister
in
his
mouth
,
and
couered
the
hollownesse
and
Hypocrisie
of
his
heart
,
with
the
kindnesse
of
a
Kisse
:
but
this
was
a
token
of
his
Treason
,
and
the
signe
that
he
had
giuen
to
apprehend
him
.
It
was
not
a
Kisse
of
loue
,
but
a
Testimony
of
his
villany
;
and
therefore
Christ
saide
vnto
him
:
Betrayest
thou
the
Son
of
Man
with
a
Kisse
?
Hence
it
is
that
the
Apostle
Iohn
exhorteth
.
1.
Iohn
3.
[
q
](A22481-e22950-b)
q
1
Iohn
3
,
18
19.
My
little
Children
,
let
vs
not
loue
in
word
,
neither
in
tongue
onely
,
but
in
deede
,
and
in
truth
:
for
thereby
we
know
that
we
are
of
the
truth
,
and
shall
before
him
assure
our
hearts
.
This
is
the
true
loue
which
standeth
not
in
word
,
but
in
deede
:
which
lyeth
not
in
the
tongue
,
but
in
the
heart
:
which
consisteth
not
in
an
outward
shew
,
but
in
the
inward
truth
.
Such
was
the
loue
of
the
godly
gathered
together
after
the
ascention
of
Christ
,
they
loued
together
in
truth
,
and
had
all
thinges
common
in
the
vse
:
For
[
r
](A22481-e22990-b)
r
Acts
2
,
44
,
&
4
,
32
,
34
,
35.
all
that
beleeued
were
in
one
place
,
and
had
all
thinges
common
:
they
were
of
one
heart
and
of
one
Soule
,
neyther
any
of
them
faide
,
that
any
thing
of
that
which
he
possessed
was
his
owne
,
neyther
was
there
any
among
them
that
lacked
.
Where
the
Euangelist
declareth
,
that
their
harts
and
affections
were
so
ioyned
in
God
,
that
being
all
members
of
one
body
,
they
could
not
suffer
their
fellow-members
to
bee
destitute
,
accounting
the
defeating
and
defrauding
of
them
,
as
it
were
a
spoyling
and
robbing
of
themselues
.
Wee
must
not
deny
our
helpe
to
them
that
are
in
Christ
,
but
shewe
our
selues
ready
to
cloath
him
,
to
feede
him
,
and
to
visite
him
in
all
his
members
,
as
wee
shewed
before
,
otherwise
wee
are
no
true
members
,
but
dead
members
.
[
And
to
our
deare
Sister
Apphia
,
&c.
]
Hitherto
we
haue
spoken
of
the
first
and
cheefe
person
,
to
whom
the
Epistle
is
directed
:
Now
let
vs
come
to
such
as
are
lesse
principall
,
being
ioyned
with
him
,
which
are
these
:
first
,
Apphia
:
Secondly
,
Archippus
:
Thirdlie
,
the
Familie
of
Philemon
,
to
whom
this
Epistle
was
to
bee
read
.
The
first
that
commeth
to
bee
considered
,
is
Apphia
,
whom
he
calleth
a
beloued
Sister
.
This
Woman
seemeth
to
be
the
Wife
of
Philemon
,
my
reason
is
,
because
she
is
placed
immediatly
after
Philemon
,
and
before
the
Minister
and
Pastor
of
the
Church
.
For
no
cause
can
be
assigned
why
she
should
follow
Philemon
,
and
goe
before
Archippus
,
but
that
she
was
the
Wife
of
Philemon
;
and
therefore
the
Apostle
ioyneth
her
next
vnto
him
in
place
,
as
she
was
ioyned
to
him
by
the
ordinance
of
God
.
And
this
[
s
](A22481-e23140-b)
s
Chrysost.
hom.
1.
in
Phil.
Theophyl
.
in
Epist.
Phil.
is
the
iudgement
of
many
.
Now
,
as
Paule
before
did
ioyne
with
himselfe
Timothy
,
so
in
this
place
he
ioyneth
Apphia
,
as
a
Companion
with
Philemon
,
that
thereby
he
might
make
the
way
more
open
to
ob●…ine
his
purpose
.
Good
Women
ought
to
doe
much
with
their
Husbandes
:
and
the
Apostle
prouoketh
her
by
naming
and
saluting
her
,
to
be
a
moouer
and
perswader
of
her
Husband
,
to
this
charitable
and
Christian
duty
.
The
ende
of
her
Creation
was
,
that
she
should
bee
an
Helper
vnto
Man
,
especiallie
in
the
best
thinges
,
for
the
Woman
was
made
for
Man
,
and
not
Man
for
the
Woman
;
and
therefore
GOD
saide
from
the
beginning
:
[
t
](A22481-e23250-b)
t
Gen.
2
,
18.
It
is
not
good
for
Man
to
bee
alone
,
let
vs
make
him
an
Helper
meete
for
him
.
Salomon
describing
in
the
Booke
of
Prouerbes
a
vertuous
Woman
,
whose
price
is
farre
aboue
[
u
](A22481-e23280-b)
u
Prou.
31
,
10
11
,
26
,
27.
the
Pearles
,
(
he
saith
)
The
heart
of
her
Husband
trusteth
in
her
;
and
hee
shall
haue
no
neede
of
spoile
:
Shee
will
doe
him
good
,
and
not
euill
,
all
the
daies
of
her
life
,
&c.
She
openeth
her
Mouth
in
Wisedome
,
and
the
Lawe
of
Grace
is
in
her
tongue
,
shee
ouer-seeth
the
waies
of
her
Household
,
and
eateth
not
the
Bread
of
idlenesse
.
An
example
of
this
dutie
,
wee
haue
in
the
Wife
of
Manoah
,
the
Mother
[
x
](A22481-e23320-b)
x
Iudg.
13
,
22
23.
of
Sampson
,
when
her
Husband
was
greatly
affrighted
and
astonied
,
at
the
sight
of
the
glorious
departure
of
the
Angell
of
God
,
who
ascended
vp
in
the
flame
of
the
Altar
,
and
cryed
out
in
the
perplexitie
of
his
Spirit
,
and
terrour
of
his
heart
:
We
shall
surely
dye
,
because
we
haue
seene
the
Lord
:
She
encouraged
him
and
comforted
him
,
being
greatly
cast
downe
,
If
the
Lord
would
kill
vs
,
he
would
not
haue
receiued
a
burnt
offering
,
and
a
meate
offering
at
our
handes
,
neither
would
hee
haue
shewed
vs
all
these
thinges
,
nor
would
now
haue
told
vs
any
such
.
Another
example
we
haue
in
the
Shunamite
,
a
Woman
of
great
estimation
,
when
she
perceiued
the
Prophet
Elisha
to
come
often
that
way
,
[
y
](A22481-e23380-b)
y
2
King
.
4
,
9.
she
saide
vnto
her
Husband
:
Behold
,
I
know
now
,
that
this
is
an
holy
Man
of
God
,
that
passeth
by
vs
continuallie
,
let
vs
make
him
a
little
Chamber
,
I
pray
thee
,
with
Walles
,
and
let
vs
set
him
there
a
Bed
,
and
a
Table
,
and
a
Stoole
,
and
a
Candlesticke
,
that
he
may
turne
in
thither
when
he
commeth
to
vs
.
Where
we
see
she
stirreth
vp
her
Husband
to
doe
good
to
the
Prophet
,
and
to
prepare
him
a
study
by
himselfe
,
fit
for
his
Meditations
.
And
the
Apostles
doe
often
vrge
this
duty
,
and
teach
,
that
all
Women
should
bee
helpess
,
not
hinderers
:
furtherers
,
not
discouragers
:
stirrers
forward
,
not
houlders
backeward
from
good
things
.
[
z
](A22481-e23440-b)
z
1
Pet.
3
,
1
,
2.
exhorteth
;
Wiues
to
be
subiect
to
their
husbands
,
that
euen
they
which
obey
not
the
word
,
may
without
the
word
be
woon
by
the
conuersation
of
their
Wiues
,
while
they
beholde
their
pure
conuersation
which
is
with
feare
.
Likewise
Paule
perswading
the
beleeuing
Wife
to
dwell
with
the
vnbeleeuing
Husband
,
and
not
to
depart
from
him
,
giueth
this
reason
;
[
a
](A22481-e23470-b)
a
1
Cor.
7
,
16.
What
knowest
thou
,
ô
Wife
,
whether
thou
shalt
saue
thine
Husband
?
Seeing
therefore
they
may
bee
effectuall
meanes
to
saue
the
Soules
of
their
Husbands
,
and
to
winne
them
without
the
word
,
and
so
gaine
them
a
good
report
and
a
sweete
Name
in
the
Church
,
they
must
consider
that
it
belongeth
vnto
them
to
be
helpers
vnto
their
Husbands
.
Sara
,
Isaac
and
Rebecca
,
[
b
](A22481-e23540-b)
b
Luke
1
,
6.
Zachary
and
Elizabeth
,
and
sundry
others
.
The
man
and
Wife
are
as
the
two
eyes
in
the
head
,
or
as
the
two
feete
in
the
Body
.
The
two
eyes
if
they
goe
together
,
and
looke
both
one
way
,
bee
it
vpward
or
downeward
,
bee
it
to
the
right
hand
or
to
the
left
hand
,
all
is
well
and
comly
in
the
face
:
but
if
they
be
seuered
and
the
one
look
one
away
,
the
other
another
way
,
what
a
blot
and
blemish
is
it
to
the
face
?
The
two
feete
,
if
they
walke
together
,
and
one
step
doe
follow
another
,
they
become
the
body
well
,
and
one
furthereth
another
:
but
if
one
step
one
way
,
and
another
step
another
way
,
there
is
no
agreement
in
the
body
.
So
the
man
and
the
woman
being
made
to
draw
in
one
yoke
,
being
as
the
two
eies
,
the
two
handes
,
the
two
feete
in
the
body
,
working
together
,
and
helping
one
another
,
should
neuer
be
seuered
and
diuided
to
crosse
one
another
,
to
reproach
one
another
,
to
shame
or
depart
one
from
another
.
This
piety
and
honesty
,
God
and
Nature
doth
teach
vs
to
practise
.
[
c
](A22481-e23610-b)
c
Pro.
18
,
22.
and
19.
He
that
findeth
a
Wife
,
findeth
a
good
thing
:
and
receiueth
fauour
of
the
Lord
.
And
in
another
place
;
House
and
Riches
are
the
inheritance
of
the
Fathers
,
but
a
prudent
Wife
commeth
of
the
Lord
.
He
is
blessed
of
God
that
hath
such
a
portion
.
She
bringeth
a
blessing
to
his
person
,
to
his
Children
,
to
his
Family
,
to
the
meanes
of
his
maintenance
,
and
to
his
whole
estate
.
She
will
seeke
to
better
his
estate
(
howsoeuer
she
find
it
)
both
with
God
and
the
world
,
in
heauenly
thinges
,
and
in
earthly
.
This
reproueth
such
as
destroy
or
hinder
his
estate
,
impouerish
him
,
decay
him
,
or
vndoe
him
,
whether
by
dainty
and
delicate
fare
,
or
by
gay
and
gorgeous
apparrell
,
by
costly
and
sumptuous
furniture
,
by
feasting
or
idlenesse
,
by
carelesnesse
and
negligence
,
or
by
any
vanity
whatsoeuer
.
A
wise
Woman
(
saith
the
[
d
](A22481-e23650-b)
d
Prou.
14
,
1.
Wise
man
)
buildeth
vp
her
house
,
but
the
foolish
destroyeth
it
with
her
owne
hand
.
Secondly
,
it
reprooueth
such
Wiues
as
are
vncomfortable
and
vncheerefull
,
much
more
such
as
are
bitter
and
reprochfull
to
their
Husbands
,
such
as
Micholl
was
to
Dauid
.
Of
such
Salomon
saith
;
[
e
](A22481-e23700-b)
e
Prou.
19
,
13.
A
foolish
Sonne
is
the
calamity
of
his
Father
,
and
the
contentions
of
a
Wife
,
are
like
a
continuall
dropping
:
Where
he
compareth
the
braulings
and
chidings
of
a
Woman
,
to
the
couer
of
an
house
,
which
is
so
broken
,
that
when
it
raineth
,
the
Water
droppeth
in
vpon
the
Planckes
and
Wals
,
and
rotteth
the
Timber
of
the
house
,
so
that
in
short
time
,
it
is
very
ruinous
and
ready
to
fall
.
So
when
Women
are
giuen
to
contention
and
brauling
,
they
are
the
cause
of
great
mischiefe
and
destruction
to
the
whole
family
.
Ciuill
wars
were
alwaies
held
among
the
Heathen
most
dangerous
:
but
the
iars
that
are
at
home
,
and
made
within
the
Walles
of
the
house
,
are
as
noysome
and
grieuous
,
and
doe
threaten
the
ruine
thereof
.
Euery
bitter
word
is
as
a
shower
of
raine
that
falleth
into
the
House
.
This
maketh
many
Husbands
ill
husbands
,
and
causeth
them
to
delight
any
where
,
rather
then
where
they
should
delight
to
be
,
and
to
desire
any
company
,
rather
then
to
be
with
the
Companion
of
his
life
,
which
he
ought
to
desire
.
An
house
thus
diuided
cannot
stand
long
,
albeit
for
a
time
it
may
continue
.
[
f
](A22481-e23750-b)
f
1
Cor.
7
,
20.
euery
one
to
abide
in
his
calling
,
when
he
speaketh
of
the
Womans
winning
of
her
Husband
.
And
we
haue
a
notable
example
hereof
in
the
behauiour
of
Abigail
toward
Naball
,
a
wise
woman
,
toward
a
churlish
and
drunken
Husband
,
[
g
](A22481-e23790-b)
g
1
Sam.
25
,
36
when
she
saw
euill
ready
to
come
vpon
her
and
her
Husband
,
and
the
whole
Family
,
yet
shee
told
him
nothing
,
neyther
more
nor
lesse
vntill
the
morning
arose
,
because
he
was
drunken
,
and
so
had
no
reason
to
consider
,
or
to
conceiue
what
she
had
done
for
their
deliuerance
:
but
in
the
morning
when
he
had
slept
out
his
drunkennesse
,
and
the
wine
was
gone
out
of
Naball
,
then
she
told
him
,
and
set
before
him
the
wickednesse
of
his
heart
,
the
purpose
of
Dauid
,
the
danger
of
death
,
and
the
working
of
the
safety
of
the
whole
Family
.
It
is
a
great
profite
and
aduantage
to
do
a
thing
in
season
.
On
the
other
side
,
it
is
the
note
of
vnwise
and
wicked
Women
,
to
drawe
their
Husbands
to
all
wickednesse
and
outragiousnesse
,
to
further
them
in
impiety
and
vngodlinesse
,
and
consequently
to
hasten
their
owne
and
their
Husbands
ruine
and
destruction
.
If
there
be
any
sparke
of
godlinesse
,
they
are
as
water
to
quench
it
in
their
Husbands
.
An
example
hereof
we
haue
in
Iezabell
,
when
Ahab
longed
after
the
Vine-yard
of
Naboth
,
and
could
not
obtaine
it
,
so
that
he
came
to
his
house
heauy
and
in
displeasure
:
did
she
perswade
the
Kinges
heart
to
bee
content
?
Did
she
tell
him
he
had
enough
,
or
moue
him
to
suffer
Naboth
to
enioy
his
possession
in
peace
?
No
,
as
if
hee
had
not
beene
of
himselfe
mad
enough
,
she
pricketh
him
forward
;
shee
saith
vnto
him
,
[
h
](A22481-e23860-b)
h
1
Kin.
21
,
7.
Dost
thou
manage
the
Kingdome
of
Israell
?
Art
thou
fit
to
be
a
King
?
I
will
giue
thee
the
Vineyard
,
vp
,
eate
Bread
,
and
be
of
good
cheere
.
The
like
we
see
in
the
Wiues
of
Salomon
,
that
were
Heathen
,
they
turned
away
his
heart
from
God
,
and
prouoked
him
to
set
vp
Idolatry
.
When
Mordecai
refused
to
bow
downe
to
Haman
,
and
to
giue
him
the
honor
that
was
due
to
God
,
[
i
](A22481-e23910-b)
i
Ester
3
,
5.
&
5
,
14.
he
was
full
of
wrath
,
so
that
the
glory
of
his
Riches
,
the
multitude
of
his
children
,
the
fauour
of
the
King
,
the
greatnesse
of
his
honour
,
the
aduancement
of
his
Name
,
did
nothing
auaile
him
,
so
long
as
hee
saw
Mordecai
the
Iew
sitting
at
the
Kinges
Gate
:
Did
his
Wife
perswade
him
to
be
patient
?
Did
shee
shew
him
,
that
fauour
is
deceitfull
,
that
wealth
is
vncertaine
,
and
that
honour
is
as
a
blast
of
winde
;
yea
,
lighter
then
vanity
it selfe
?
No
,
shee
moueth
him
to
set
vp
a
tree
of
fifty
cubits
high
,
and
to
speake
to
the
King
that
Mordecai
might
be
hanged
thereon
.
It
is
great
meanes
to
goodnesse
,
to
delight
in
good
company
.
It
is
a
great
allurement
to
wickednesse
,
to
follow
euill
company
.
A
day-companion
is
strong
to
draw
men
to
all
impiety
:
but
the
Night-companion
is
stronger
,
and
preuaileth
farther
,
and
oftentimes
bringeth
to
the
hight
of
all
iniquity
.
That
the
Wife
is
[
k
](A22481-e23990-b)
k
1
Cor.
7
,
39.
bound
by
the
Law
,
as
long
as
her
Husband
liueth
,
and
that
her
Husband
being
dead
,
she
is
at
libertie
to
marry
with
whom
shee
will
,
he
addeth
,
onely
in
the
Lord
.
The
same
Apostle
chargeth
vs
,
Not
to
be
vnequally
yoaked
with
the
vnbeleeuers
,
[
l
](A22481-e24020-b)
l
2
Cor.
6
,
14
,
15.
because
there
can
be
no
fellowship
betweene
righteousnesse
and
vnrighteousnesse
,
no
communion
betweene
light
and
darkenesse
,
no
concord
betweene
Christ
and
Belial
.
Such
vnequall
marriages
between
the
Sons
of
God
,
and
the
Daughters
of
men
,
[
m
](A22481-e24040-b)
m
Gen.
6
,
1
,
2.
brought
an
vniuersall
floud
vppon
the
Earth
.
How
greatly
God
detesteth
this
,
the
Prophet
Malachi
declareth
.
Cha.
2.
11.
Iudah
hath
transgressed
,
and
an
abhomination
is
committed
in
Israell
,
and
in
Ierusalem
,
for
Iudah
hath
defiled
the
holinesse
of
the
Lord
which
hee
loued
,
and
hath
marryed
the
Daughter
of
a
strange
God
.
This
condemneth
such
matches
as
are
sought
out
for
beauty
,
for
riches
,
for
honours
,
but
no
mention
made
of
godlinesse
,
or
of
Religion
.
The
chiefest
things
to
be
respected
,
are
not
wealth
,
and
such
outward
things
,
of
the
world
,
for
a
man
may
be
aduanced
in
his
estate
this
way
,
and
yet
in
the
end
be
cast
downe
to
hell
.
Secondly
,
such
as
haue
receiued
by
the
blessing
of
God
,
such
helpers
and
comforts
of
their
life
,
must
learn
to
loue
,
and
delight
in
such
wiues
,
as
in
those
companions
that
God
hath
sent
them
.
This
dooth
Salomon
[
n
](A22481-e24090-b)
n
Prou.
5
,
19
,
20
,
21.
teach
,
Reioyce
with
the
Wife
of
thy
youth
,
let
her
be
as
the
louing
Hind
,
and
the
pleasant
Roe
,
let
her
breasts
satisfie
thee
at
all
times
,
for
why
shouldest
thou
delight
,
my
Son
,
in
a
strange
Woman
,
or
embrace
the
bosome
of
a
Stranger
?
For
the
waies
of
man
are
before
the
eyes
of
the
Lord
,
and
he
pondreth
all
his
paths
.
Where
he
teacheth
,
that
the
delight
that
the
married
folke
ought
to
take
one
in
another
,
is
a
notable
preseruatiue
to
keepe
them
from
vncleannesse
.
They
must
confesse
,
that
it
is
God
that
hath
knit
them
together
in
such
wise
,
that
the
one
should
not
desire
to
be
separated
from
the
other
.
The
Apostle
writing
to
the
Ephesians
,
[
o
](A22481-e24120-b)
o
Eph.
5
,
25
,
28
,
29.
willeth
Husbands
to
loue
their
Wiues
,
as
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
:
and
sheweth
,
that
men
ought
so
to
loue
their
Wiues
as
their
owne
bodyes
;
So
that
hee
which
loueth
his
Wife
,
loueth
himselfe
,
for
no
Man
euer
yet
hated
his
owne
Flesh
,
but
nourisheth
and
cherisheth
it
,
euen
as
the
Lorde
dooth
the
Church
.
[
And
to
Archippus
our
Fellow-Souldier
,
&c.
]
Hitherto
of
the
two
first
persons
,
to
whom
the
Epistle
is
sent
;
to
wit
,
Philemon
and
Apphia
,
the
Husband
and
the
Wife
.
Now
followeth
the
third
person
,
who
was
the
Pastour
of
the
Church
,
described
by
his
propper
Name
,
Archippus
:
and
by
his
Office
,
a
Fellow-Souldier
.
True
it
is
,
all
Christians
in
this
life
are
Warriours
,
and
fight
the
battels
of
God
,
against
sinne
,
the
world
,
and
the
Deuill
:
and
so
may
bee
called
Fellow-Souldiers
,
in
as
much
as
they
are
members
of
the
Militant
Church
:
yet
the
Ministers
of
God
are
in
a
peculiar
and
speciall
manner
,
so
called
,
because
they
are
as
it
were
the
Captains
&
Standart-bearers
to
go
before
others
,
and
to
order
the
battell
.
This
Title
to
be
called
a
Souldier
,
is
a
borrowed
speech
,
(
for
their
Weapons
are
not
carnall
)
and
importeth
great
labour
and
much
trouble
,
it
signifieth
the
necessity
of
the
calling
,
and
pointeth
out
the
danger
and
opposition
that
is
made
against
it
.
[
p
](A22481-e24230-b)
p
Math.
9
,
37.
The
Haruest
indeede
is
great
,
but
the
Labourers
are
few
,
pray
ye
therefore
the
Lord
of
the
Haruest
,
to
thrust
forth
Labourers
into
his
Haruest
.
Where
we
see
,
he
calleth
the
Ministers
of
the
Gospell
Labourers
in
the
Haruest-fielde
,
and
gatherers
of
the
Lords
Corne.
We
see
what
great
paines
men
take
in
Haruest
,
and
how
necessary
Labourers
are
,
when
the
Corne
is
ripe
and
ready
to
be
reaped
.
The
Apostle
Paule
speaking
of
himselfe
,
and
the
rest
of
the
Apostles
saith
;
[
q
](A22481-e24260-b)
q
1
Cor.
3
,
9.
We
together
are
Gods
Labourers
.
And
in
another
place
;
[
r
](A22481-e24280-b)
r
1
Tim.
5
,
17
The
Elders
that
rule
well
,
is
worthy
of
double
honour
,
specially
they
which
labour
in
the
word
and
doctrine
.
Heerevnto
agreeth
that
which
he
writeth
in
another
Epistle
:
[
s
](A22481-e24300-b)
s
2
Tim.
2
,
15.
Study
to
shewe
thy selfe
approued
vnto
God
,
a
worke-man
that
needeth
not
to
be
ashamed
,
diuiding
the
word
of
truth
aright
.
All
these
testimonies
teach
vs
this
truth
,
that
the
office
of
the
Ministery
is
not
so
much
a
dignity
,
as
it
implyeth
a
duty
;
it
is
not
onely
an
honour
,
but
a
burthen
;
it
is
not
onely
a
Title
of
renowne
,
but
a
work
of
labour
.
[
t
](A22481-e24340-b)
t
Gen.
3
,
19.
the
sweate
of
their
browes
;
that
is
,
should
be
industrious
and
painefull
in
their
seuerall
vocations
,
whether
it
be
in
bodily
or
in
spirituall
labour
.
The
bodily
calling
,
requireth
bodily
labour
:
the
spirituall
calling
,
requireth
spirituall
labour
.
Idlenesse
and
negligence
in
any
[
u
](A22481-e24350-b)
u
Ier.
48
,
10.
worke
of
the
Lord
is
accursed
.
An
idle
hearer
,
that
ioyneth
not
practise
,
is
abhominable
:
a
loose
and
carelesse
professor
,
that
addeth
not
obedience
,
is
a
bad
professor
.
[
x
](A22481-e24380-b)
x
2
Cor.
11
,
27
,
28.
I
was
often
in
wearinesse
,
and
painefulnesse
,
in
watching
often
:
besides
the
things
which
are
outward
,
I
am
combred
daily
,
and
haue
the
care
of
all
the
Churches
:
who
is
weake
,
and
I
am
not
weake
?
Who
is
offended
,
and
I
burne
not
?
How
did
Moses
fight
in
prayer
,
[
y
](A22481-e24410-b)
y
Exod.
32
,
31
and
labour
in
zeale
for
the
people
of
Israell
,
when
hee
stood
in
the
gap
and
stopped
the
wrath
of
God
that
was
kindled
against
them
?
If
then
we
would
reason
from
the
generall
to
the
speciall
,
waying
the
purpose
and
appointment
of
God
,
who
hath
annexed
labour
to
euery
calling
,
or
consider
that
the
Ministers
of
the
word
are
the
Souldiers
of
God
,
to
fight
his
battels
against
sinne
and
sinfull
men
;
in
both
respects
we
may
conclude
,
that
the
calling
of
the
ministery
,
is
an
office
of
great
necessity
,
and
of
much
labour
.
[
z
](A22481-e24450-b)
z
Act.
20
,
27
,
28.
nothing
from
the
people
,
but
shew
vnto
them
the
whole
counsell
of
God
.
We
must
lay
the
Foundation
of
Religion
among
them
,
and
build
constantly
vpon
it
,
which
cannot
be
done
without
faithfulnesse
.
If
wee
take
heede
to
our selues
,
and
to
all
the
flocke
,
whereof
the
holy
Ghost
hath
made
vs
Ouer-seers
to
feede
the
Church
of
God
,
which
hee
hath
purchased
with
his
owne
bloud
,
we
shall
find
our
function
to
be
full
of
labour
and
sweating
,
to
receiue
much
euill
intreating
,
and
hard
entertainement
heere
in
this
World
.
The
Apostle
teaching
the
duty
of
the
hearers
toward
their
Ministers
,
saith
;
[
a
](A22481-e24460-b)
a
1
Cor.
3
,
1
,
2.
Let
a
man
so
thinke
of
vs
,
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
:
and
as
for
the
the
rest
,
it
is
required
of
the
Disposers
,
that
euery
Man
be
found
faithfull
.
So
he
teacheth
in
another
place
:
[
b
](A22481-e24480-b)
b
1
Tim.
3
,
1.
This
is
a
true
saying
,
If
any
Man
desire
the
office
of
a
Bishop
,
he
desireth
a
worthy
worke
.
Where
he
sheweth
indeede
,
that
the
calling
is
a
worthy
calling
,
but
it
requireth
also
worthy
labouring
.
This
will
farther
appeare
vnto
vs
,
if
we
consider
the
Titles
that
are
giuen
vnto
them
.
They
are
called
Builders
,
that
are
continually
busie
in
building
,
hewing
tough
Timber
,
and
squaring
rough
stones
.
No
Timber
,
no
Stones
of
themselues
so
vnfit
for
building
,
as
we
are
by
Nature
to
be
coupled
together
,
and
to
grow
vnto
an
holy
Temple
in
the
Lord
.
They
are
called
Souldiers
,
they
are
alwaies
fighting
or
looking
for
their
enemies
,
and
drawing
out
the
Sword
of
the
Spirit
,
[
c
](A22481-e24500-b)
c
Ephe.
6
,
17.
which
is
the
word
of
God
.
Is
any
calling
vnder
Heauen
more
necessary
,
then
the
profession
of
a
Souldier
in
time
of
danger
?
And
when
an
assault
is
made
,
or
the
battels
ioyne
,
is
any
profession
more
painefull
?
Sometimes
they
are
called
Husband-men
.
Is
not
the
life
of
the
Husband-man
a
painefull
life
,
and
is
not
the
ending
of
one
worke
the
beginning
of
another
?
Doth
not
euery
season
of
the
yeare
bring
his
seuerall
trauell
?
So
that
no
calling
is
accompanied
with
more
labour
and
lesse
ease
.
Sometimes
they
are
called
Watch-men
,
who
stand
continually
on
their
watch
Tower
,
to
discry
the
comming
and
approaching
of
the
Enemy
.
Sometimes
they
are
called
Shepheards
,
abiding
in
the
fielde
,
and
keeping
watch
by
night
ouer
their
flocke
;
they
are
in
the
day
consumed
with
heate
,
and
with
Frost
in
the
night
,
and
their
sleepe
departeth
from
their
eyes
.
Seeing
therefore
the
Ministers
aie
builders
of
the
Lordes
house
,
Souldiers
in
the
Lordes
Campe
,
Husbandmen
in
the
Lords
fielde
,
Watch-men
in
the
Lordes
Citty
,
and
Shepheardes
ouer
the
Lordes
flocke
,
which
hee
hath
redeemed
with
his
precious
blood
;
we
must
all
confesse
,
that
the
Ministry
of
the
word
is
a
worke
of
great
labour
,
if
it
be
discharged
aright
.
For
this
,
if
wee
know
not
by
practise
,
wee
may
see
by
experience
,
that
to
study
with
constantnesse
,
to
meditate
with
earnesse
,
to
instruct
with
diligence
,
to
exhort
with
carefulnesse
,
to
reproue
with
zeale
,
to
comfort
with
cheerefulnesse
,
to
conuince
with
boldnesse
,
to
watch
ouer
the
people
with
a
godly
[
d
](A22481-e24510-b)
d
Heb.
13
,
17.
ouer-sight
,
as
they
that
must
giue
accountes
for
their
Soules
,
to
conceiue
godly
anger
and
great
sorrow
for
sinne
,
to
pray
in
publike
and
priuate
,
to
goe
in
and
out
before
the
people
of
God
in
the
doctrine
of
Faith
,
and
in
example
of
life
,
to
prepare
themselues
to
handle
the
word
,
and
to
deliuer
it
with
power
and
euidence
of
the
spirit
,
with
earnest
affections
,
being
thus
prepared
;
I
say
to
performe
all
these
duties
,
dooth
more
consume
the
inward
parts
,
wast
the
body
,
impaire
nature
,
decay
strength
,
spend
the
vitall
Spirits
,
and
cause
them
to
be
subiect
to
sundry
infirmities
,
sicknesses
,
and
diseases
,
then
any
the
strongest
labour
that
is
vsed
among
men
.
For
this
we
may
obserue
,
that
the
labours
of
the
body
(
though
they
bee
great
)
maintaine
strength
,
preserue
the
stomacke
,
encrease
the
appetite
,
and
adde
vigour
to
euery
part
:
but
it
is
farre
otherwise
in
the
labours
of
the
mind
,
they
weaken
the
naturall
powers
,
they
wast
the
vitall
Spirits
,
and
they
decay
the
health
of
the
body
.
Hence
it
is
,
that
the
Apostle
giueth
this
precept
to
Timothy
,
a
Minister
of
the
Gospell
;
[
e
](A22481-e24530-b)
e
1
Tim.
5
,
23.
Drinke
no
longer
Water
,
but
vse
a
little
Wine
for
thy
stomackes
sake
,
and
thine
often
infirmities
:
declaring
thereby
,
that
it
often
falleth
out
,
that
the
Ministers
of
the
Gospell
wich
take
paines
in
their
callinges
,
are
feeble
in
body
,
weake
in
strength
,
sparing
in
dyet
,
and
subiect
to
diseases
.
[
f
](A22481-e24590-b)
f
Esay
56
,
10
complaineth
greatly
of
such
in
his
time
.
Chap.
56.
10.
Their
Watchmen
are
all
blinde
,
they
haue
no
knowledge
,
they
are
all
dumbe
Dogges
,
they
cannot
barke
:
they
lye
and
sleepe
,
and
delight
in
sleeping
.
Let
all
such
consider
the
greatnesse
and
height
of
their
excellent
caling
,
and
remember
the
honourable
Titles
whereby
they
are
called
,
that
so
they
may
bee
put
in
minde
of
their
duties
.
Let
them
[
g
](A22481-e24610-b)
g
Pro.
27
,
23.
be
diligent
(
according
to
the
counsell
of
Salomon
)
To
know
the
State
of
their
flocke
,
and
take
heede
to
the
heards
:
for
Riches
remaine
not
alwaies
,
nor
the
Crowne
from
generation
to
generation
.
And
howsoeuer
many
that
possesse
the
places
,
occupy
the
roomes
,
and
vsurpe
the
Titles
of
Pastors
,
doe
glory
in
their
calling
,
and
account
themselues
sent
of
God
:
yet
so
long
as
they
loyter
in
the
Lords
Haruest
,
and
will
take
no
paines
to
winne
Soules
to
God
,
they
are
but
Idols
,
[
h
](A22481-e24640-b)
h
Psal.
115
,
6
,
7
,
8.
They
haue
eyes
and
see
not
,
they
haue
a
mouth
and
speake
not
,
neither
make
they
a
sound
with
their
throat
,
they
that
make
them
are
like
vnto
them
,
so
are
all
that
trust
in
them
.
True
it
is
,
they
can
say
somewhat
for
themselues
,
and
can
alledge
sundry
reasons
to
maintaine
their
ease
and
idlenesse
;
[
i
](A22481-e24660-b)
i
Pro.
26
,
16.
And
the
sluggard
is
wiser
in
his
owne
conceit
,
then
seauen
men
that
can
render
a
reason
:
as
appeareth
in
the
example
of
the
sloathfull
Seruant
,
who
did
hide
his
Maisters
Talent
:
notwithstanding
,
if
the
diligence
in
their
calling
,
be
not
answerable
to
the
dignity
of
their
office
,
they
shall
haue
the
reward
of
sluggards
,
they
shall
haue
the
Talent
and
gifts
which
they
haue
receiued
,
taken
from
them
,
and
the
blood
of
those
that
perish
through
their
negligence
,
shall
be
required
at
their
hands
.
Againe
,
it
condemneth
and
conuinceth
the
senselesse
opinion
of
vaine
and
vnthankfull
men
,
that
cry
out
against
the
Ministers
in
euery
place
,
accounting
their
calling
easie
,
and
themselues
idle
,
as
liuing
by
the
sweat
of
other
mens
browes
,
and
receiuing
their
meanes
and
maintenance
without
any
manner
of
paines
.
Albeit
,
this
obiection
be
indeede
idle
,
and
deserue
no
answere
,
and
that
it
is
in
vaine
to
reason
with
the
belly
,
that
hath
no
eares
to
heare
,
nor
hart
to
conceiue
;
and
albeit
I
stand
in
a
slippery
place
,
because
I
should
be
censured
to
speake
rather
for
our selues
,
then
for
others
,
and
to
respect
more
our
owne
gaine
,
then
the
good
of
others
:
yet
somewhat
must
be
said
to
this
foolish
and
peeuish
conceit
.
Indeede
,
I
acknowledge
freely
,
some
are
vnprofitable
drones
,
that
doe
not
gather
,
but
eate
the
Honny
:
and
some
idle
Shepheards
that
fleefe
the
sheepe
,
but
feede
not
the
Flocke
:
these
I
confesse
haue
their
liuing
come
in
easily
,
who
indeed
deserue
no
liuing
,
and
because
they
wil
not
labour
,
they
should
not
eate
;
and
woe
bee
to
them
if
in
time
they
repent
not
.
But
these
men
that
obiect
as
before
,
doe
exclaime
and
cry
out
,
not
against
the
abuses
of
the
office
,
or
the
slothfulnesse
and
negligence
of
men
,
but
against
the
calling
it sefe
,
contrary
to
the
saying
of
Christ
,
who
teacheth
,
[
k
](A22481-e24690-b)
k
Math.
10.
that
the
Labourer
is
worthy
of
his
hire
,
and
the
workeman
of
his
meat
:
and
opposing
themselues
against
the
ordinance
of
God
,
who
hath
appointed
the
Ministery
to
be
maintained
:
for
as
[
l
](A22481-e24710-b)
l
1
Cor.
9
,
13
,
14.
they
that
Ministred
at
the
Altar
,
did
liue
of
the
Altar
:
so
God
hath
ordained
,
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
.
As
these
men
are
ignorant
of
this
high
ordinance
of
God
,
so
they
seeme
not
to
know
themselues
.
They
are
so
blinde
,
so
brutish
and
blockish
,
that
they
knowe
not
by
any
experience
from
themselues
,
[
m
](A22481-e24730-b)
m
There
is
a
labour
of
the
soule
as
well
as
of
the
body
that
men
haue
soules
,
and
that
there
is
an
immediate
soule-labour
,
farre
greater
then
bodily
labour
,
and
likewise
a
soule-suffering
(
which
they
shall
one
day
feele
,
if
they
repent
not
)
many
waies
exceeding
and
surpassing
bodily
suffering
,
or
any
torment
that
befals
the
body
.
Remember
with
mee
,
and
consider
a
little
,
(
though
it
bee
in
an
higher
degree
)
the
sorrow
of
the
Soule
that
was
vpon
Christ
in
the
Garden
,
without
any
the
least
touch
and
visitation
of
the
bodie
,
whether
it
were
painefull
and
laboursome
or
not
,
[
n
](A22481-e24740-b)
n
Luke
22
,
44
When
it
so
heated
and
crushed
him
,
that
it
caused
him
to
sweat
droppes
of
blood
,
that
trickled
downe
to
the
ground
.
Many
diseases
of
the
body
are
very
painefull
and
hard
to
bee
borne
;
but
the
greefe
,
and
anguish
,
and
horror
of
the
soule
,
is
a
thousand
times
more
painefull
,
according
to
that
which
Salomon
speaketh
in
the
Prouerbs
,
[
o
](A22481-e24770-b)
o
Pro.
18
,
14.
Chap.
18.
The
spirit
of
a
Man
will
sustaine
his
infirmitie
,
but
a
wounded
spirit
who
can
beare
it
?
Furthermore
,
there
is
persecution
[
p
](A22481-e24790-b)
p
Whitae
.
de
apontif
.
Rom.
quaest.
5.
cap.
2.
of
the
Soule
,
as
well
as
a
persecution
of
the
body
;
and
these
two
are
distinguished
,
and
differing
one
from
the
other
.
For
when
Tyrants
persecute
the
Church
,
and
rage
with
fury
against
the
Saints
,
their
faith
is
not
shaken
,
but
Religion
then
flourisheth
most
of
all
,
as
we
see
when
Israell
was
in
Aegipt
.
The
greatest
slauery
and
slaughter
,
is
,
when
mens
soules
are
corrupted
with
false
doctrine
.
Lastly
,
is
the
calling
of
a
Prince
,
of
a
Counsellour
,
of
a
Noble-man
,
an
idle
calling
,
because
they
vse
not
bodily
labour
?
This
is
,
as
if
a
man
should
say
,
[
q
](A22481-e24840-b)
q
Cicero
de
Senectute
.
that
the
Gouernour
of
the
Ship
doth
nothing
in
sayling
,
because
while
some
climbe
the
Masts
,
other
walke
vpon
the
Hatches
,
he
sitteth
quiet
and
holdeth
the
Sterne
:
he
doth
not
indeede
as
they
doe
,
but
he
doth
farre
greater
and
better
things
.
The
Church
and
Common-wealth
are
not
vnfitly
compared
to
a
mans
body
,
which
consist
of
many
partes
,
all
needefull
and
necessary
,
yet
all
haue
not
the
same
vses
and
functions
.
If
the
members
of
a
mans
[
r
](A22481-e24860-b)
r
Halicar.
Roman
.
antiquit.
lib.
6.
Plutar.
in
vita
Coriolani
.
Liui.
decad
.
1.
lib.
2.
body
should
rise
and
rebell
against
the
belly
,
if
the
feet
should
plead
,
that
they
onely
beare
vp
the
waight
of
the
whole
body
,
if
the
handes
should
affirme
,
that
they
labour
painefully
,
earne
their
liuing
,
and
bring
many
other
commodities
:
if
the
shoulders
should
say
,
that
they
beare
all
burthens
:
or
the
head
,
that
it
seeth
and
heareth
:
the
mouth
,
that
it
speaketh
:
and
then
if
all
ioyntly
should
turne
themselues
to
the
belly
,
and
accuse
it
to
be
without
profit
,
to
remaine
in
the
midst
of
the
body
,
without
doing
anything
,
and
sustaine
no
labour
to
the
maintenance
of
the
rest
of
the
partes
:
were
not
this
a
foolish
conceit
of
reasoning
,
and
would
not
this
tend
to
the
ruine
of
the
whole
body
?
In
the
body
politicke
,
if
the
people
that
dig
and
delue
,
should
complaine
and
conspire
against
the
Prince
and
Nobles
,
(
who
labour
by
care
,
rule
by
authority
,
foresee
by
wisedome
,
and
manage
by
gouernment
)
because
they
worke
not
with
their
hands
,
would
not
this
draw
with
it
the
destruction
of
the
Common-wealth
?
So
is
it
in
the
Church
,
and
in
the
offices
of
the
Church
.
As
the
people
labour
by
working
,
so
doe
the
Ministers
in
studying
and
preaching
.
All
haue
not
one
office
,
all
haue
not
one
vse
.
Therefore
the
Apostle
saith
;
[
s
](A22481-e24900-b)
s
1
Cor.
12
,
14
15
,
16
,
17
,
18
,
19
,
20
,
21.
The
body
is
not
one
member
,
but
many
:
if
the
foote
should
say
,
Because
I
am
not
the
hand
,
I
am
not
of
the
body
,
is
it
therefore
not
of
the
body
?
And
if
the
eare
should
say
,
because
I
am
not
the
eye
,
I
am
not
of
the
body
,
is
it
therefore
not
of
the
body
?
If
the
whole
body
were
an
eye
,
where
were
the
hearing
?
And
if
the
whole
were
hearing
,
where
were
the
smelling
?
But
now
hath
God
disposed
the
members
,
euery
one
of
them
in
the
body
at
his
owne
pleasure
:
for
if
they
were
all
one
member
,
where
were
the
body
?
But
now
are
there
many
members
,
yet
but
one
body
:
and
the
eye
cannot
say
vnto
the
hand
,
I
haue
no
need
of
thee
:
nor
the
head
againe
to
the
feete
,
I
haue
no
neede
of
you
.
Whereby
we
see
,
that
the
body
consisteth
of
many
members
,
all
haue
their
necessary
vse
for
the
preseruation
of
the
whole
,
and
yet
all
haue
not
one
and
the
same
function
.
So
then
,
they
despise
the
Ministers
of
the
Gospell
,
and
so
account
the
Ministery
of
the
word
needlesse
and
vnprofitable
,
because
they
work
not
with
their
hands
,
and
not
labour
with
bodily
labour
;
are
as
madde
and
monstrous
,
as
they
that
would
haue
all
the
body
to
be
an
hand
;
no
mouth
,
no
head
,
no
foot
.
For
albeit
,
the
Teachers
of
the
Church
be
not
the
hands
of
the
body
,
to
handle
the
Carpenters
Axe
,
or
the
Shepheards
Crooke
,
or
the
Husbandmans
Plough
,
or
the
saw
of
the
Sawyer
:
yet
he
is
as
the
eye
of
the
body
,
to
giue
light
to
them
that
sit
in
darkenesse
and
in
the
shaddow
of
death
:
as
the
mouth
of
the
bodie
to
speake
to
God
,
and
to
poure
out
supplications
before
him
for
the
people
:
yea
,
he
is
also
as
the
belly
,
for
as
the
belly
which
receiueth
all
meats
that
nourish
mans
body
,
doth
send
them
backe
againe
with
aduantage
,
to
the
nourishment
of
the
whole
body
:
so
the
Minister
receiuing
maintenance
from
the
Church
,
doth
feed
them
againe
,
and
nourisheth
them
with
the
bread
of
life
to
the
saluation
of
their
soules
.
He
receiueth
temporall
things
,
but
he
soweth
vnto
them
spirituall
things
.
The
Apostle
saith
;
[
t
](A22481-e24920-b)
t
1
Cor.
9
,
7.
Who
goeth
a
warfare
any
time
at
his
owne
cost
?
Who
planteth
a
Vineyard
,
and
eateth
not
the
fruite
thereof
?
Or
who
feedeth
a
Flocke
,
and
eateth
not
of
the
Milke
of
the
flocke
?
The
Souldier
liueth
by
the
receiuing
of
his
wages
;
the
Husbandman
,
by
the
fruits
of
his
labours
;
the
Shepheard
,
by
the
encrease
of
his
flock
:
and
therefore
it
must
not
seem
strange
vnto
vs
,
that
the
Lords
Souldiers
should
enioy
their
pay
,
and
that
his
Workemen
should
haue
their
hire
.
[
u
](A22481-e24970-b)
u
Luk.
14
,
28
,
31.
doe
first
make
great
prouision
and
preparation
.
The
Kings
of
the
Nations
,
and
Princes
of
the
Earth
,
with
great
aduise
and
consultation
,
doe
proclaime
warres
.
The
Ministery
is
a
going
to
Warfare
,
it
is
a
building
of
Gods
House
;
and
therefore
it
is
to
bee
enterprized
not
rashly
,
but
aduisedly
:
not
meanely
stored
,
but
plentifully
furnished
with
all
manner
of
prouision
fit
for
the
Lordes
worke
.
Againe
,
beeing
the
Souldiers
of
Christ
,
and
the
leaders
of
his
people
,
they
must
seeke
to
please
,
[
a
](A22481-e24980-b)
a
Gal.
1
,
10.
not
men
,
but
their
Captaine
that
hath
chosen
and
called
them
,
they
must
take
heede
they
doe
not
intangle
and
snare
themselues
in
worldly
matters
,
and
so
hinder
their
worke
in
hand
,
whereby
they
are
made
vnfit
to
serue
God
and
his
Church
.
The
order
and
discipline
of
the
Warres
is
such
,
that
so
soone
as
the
Souldier
hath
enrolled
and
giuen
his
name
to
his
Captaine
,
he
leaueth
his
house
and
other
affaires
,
which
might
with-draw
his
minde
,
and
mindeth
nothing
but
the
battell
.
So
ought
we
to
bee
wholie
loosed
,
and
throughlie
freed
from
the
impediments
and
incumbrances
of
this
Worlde
,
that
Christ
may
haue
our
seruice
in
this
warfare
.
This
is
that
vse
which
the
Apostle
maketh
of
this
Doctrine
.
2.
Tim.
2.
Thou
therefore
suffer
affliction
,
as
a
good
Souldier
of
Iesus
Christ
;
[
b
](A22481-e24990-b)
b
2
Tim.
2
,
3
,
4.
No
Man
that
warreth
,
entangleth
himselfe
with
the
affaires
of
this
life
,
because
he
would
please
him
that
hath
chosen
him
to
be
a
Souldier
.
Touching
the
people
,
they
must
know
,
that
when
God
sendeth
such
Labourers
among
them
,
they
must
bee
esteemed
and
accounted
as
the
greatest
defence
and
preseruation
of
a
Citty
and
Kingdome
.
This
is
confessed
by
Ioash
the
King
of
Israell
(
when
Elisha
fell
sicke
of
his
sicknesse
,
whereof
he
died
)
[
c
](A22481-e25040-b)
c
2
Kin.
13
,
14.
O
my
Father
,
my
Father
,
the
Charet
of
Israell
,
and
the
Horsemen
of
the
same
.
The
prayer
of
Moses
,
[
d
](A22481-e25070-b)
d
Exod.
17.
preuailed
more
then
the
Sword
of
Ioshua
,
and
all
the
furniture
of
war
against
the
Amalekites
.
The
Apostle
writing
to
the
Hebrews
,
exhorteth
them
[
e
](A22481-e25110-b)
e
Heb.
13
,
17.
To
obey
them
that
haue
the
ouer-sight
of
them
,
and
to
submit
themselues
,
because
they
watch
for
their
soules
as
they
that
must
giue
accounts
,
that
they
may
doe
it
with
ioy
,
and
not
with
griefe
,
for
that
is
vnprofitable
for
them
.
Secondly
,
it
teacheth
them
to
account
them
worthy
of
their
hire
and
wages
,
&
to
esteeme
them
worthy
of
double
honor
.
It
is
a
grieuous
and
a
[
f
](A22481-e25130-b)
f
Iam
5
,
4.
crying
sin
,
to
keep
back
the
labourers
wages
,
to
diminish
it
,
to
grudge
at
it
,
and
to
take
it
to
themselues
,
and
it
calleth
for
vengeance
,
&
entreth
into
the
eares
of
the
Lord
of
hosts
.
The
Ministers
are
the
Lords
labourers
and
workmen
,
hired
to
labour
in
this
Vineyard
,
to
sow
,
to
plant
,
to
water
,
to
prune
,
to
dig
,
&
he
hath
appointed
to
them
their
portion
for
their
maintenance
:
if
this
therefore
be
detained
from
them
by
In-iustice
,
it
cryeth
vnto
God
,
and
bringeth
oftentimes
his
curse
vpon
vs
,
both
in
spirituall
and
temporall
thinges
.
In
spirituall
thinges
,
because
he
dealeth
with
vs
in
heauenly
thinges
,
as
wee
deale
with
his
Ministers
in
earthly
thinges
.
If
we
detaine
from
them
their
maintenance
,
hee
will
detaine
from
vs
his
blessing
.
If
we
be
sparing
in
giuing
them
their
hire
,
he
also
will
be
sparing
in
bestowing
vpon
them
his
graces
.
As
we
sow
,
so
we
shall
reape
.
In
temporall
things
,
because
God
promiseth
a
blessing
to
such
as
pay
the
Lord
his
due
,
and
threatneth
to
cursse
them
that
spoile
him
in
his
Tithes
and
offerings
.
This
we
see
in
the
Prophet
Malachi
,
[
c
](A22481-e25150-b)
c
Mal.
3
,
8
,
9
,
10.
where
God
complaineth
of
their
spoiling
and
defrauding
of
him
,
he
saith
;
Yee
are
curssed
with
a
cursse
,
for
ye
haue
spoiled
me
,
euen
this
whole
Nation
:
bring
ye
all
the
tithes
into
the
Store-house
,
that
there
may
be
meate
in
mine
House
,
and
prooue
mee
now
heere
with
,
saith
the
Lord
of
Hoastes
,
if
I
will
not
open
the
Windowes
of
Heauen
vnto
you
,
and
poure
you
out
a
blessing
without
measure
.
If
then
wee
desire
the
blessings
of
God
to
come
vppon
vs
in
spirituall
graces
,
or
in
earthly
thinges
,
wee
ought
not
to
with-hold
the
Labourers
wages
,
that
plough
vp
our
fallow
groundes
,
and
Till
our
barren
hearts
.
It
is
a
worthy
exhortation
,
which
the
Apostle
giueth
to
the
Church
of
the
Thessalonians
,
touching
their
Ministers
,
[
d
](A22481-e25180-b)
d
1
Thes.
5
,
12
We
beseech
you
Brethren
,
that
ye
acknowledge
them
which
labour
among
you
,
and
are
ouer
you
in
the
Lord
and
admonish
you
,
that
yee
haue
them
in
singular
loue
for
their
workes
sake
.
For
seeing
the
true
Pastours
of
Christ
bestowe
their
labour
among
vs
,
and
consume
themselues
as
the
Candle
,
to
giue
light
to
others
,
wee
ought
to
shew
the
bowels
of
loue
and
compassion
toward
them
,
wee
ought
not
to
bee
wanting
vnto
them
in
the
fruites
of
our
loue
.
[
And
to
the
Church
that
is
in
thine
House
,
&c.
]
Hitherto
wee
haue
handled
the
third
person
written
to
;
namely
,
Archippus
,
together
with
the
description
of
him
to
be
a
Souldier
of
Christ
,
and
a
Fellowe-Souldier
with
the
Apostle
:
Now
,
wee
are
to
proceede
to
the
fourth
and
last
which
yet
remaineth
,
which
is
a
ioyning
of
many
persons
together
,
for
hee
addeth
to
the
former
,
The
Church
which
is
in
thine
House
.
He
adorneth
the
Household
and
Family
of
Philemon
,
with
the
Honourable
and
renowned
Title
of
a
Church
.
This
serueth
to
commend
as
well
Philemon
the
Maister
,
who
had
instructed
his
Family
in
the
Doctrine
of
godlinesse
,
as
also
the
Houshold
it selfe
,
which
had
beene
taught
and
trained
vp
by
him
.
We
see
heere
a
priuate
House
is
called
a
Church
.
For
seeing
where
two
or
three
are
gathered
together
in
the
name
of
Christ
,
[
e
](A22481-e25280-b)
e
Math.
18
,
20
he
is
there
in
the
midst
of
them
:
euery
assembly
or
meeting
of
the
Saints
,
is
called
not
vnfitly
by
that
Name
.
Philemon
to
his
perpetuall
commendation
,
had
by
his
care
and
industry
,
made
of
his
house
a
little
Church
,
instructing
,
guiding
,
gouerning
,
framing
,
and
ordering
them
in
the
knowledge
and
feare
of
God
.
[
f
](A22481-e25340-b)
f
Deut.
6
,
8
&
11
,
19.
and
4
,
10
,
11.
Ye
shall
lay
vp
these
my
words
in
your
harts
,
and
in
your
soule
,
and
binde
them
for
a
signe
vpon
your
hand
,
that
they
may
be
as
a
frontlet
betweene
your
eies
,
And
ye
shall
teach
them
your
Children
,
speaking
of
them
,
when
thou
fittest
in
thine
house
,
and
when
thou
walkest
by
the
way
,
and
when
thou
lyest
downe
,
and
when
thou
risest
vp
.
So
the
Prophet
speaking
of
the
great
workes
of
God
,
wrought
for
the
safety
of
his
people
,
&
the
ouerthrow
of
their
enemies
,
declareth
,
[
g
](A22481-e25360-b)
g
Psal.
78
,
4
,
5
,
6.
How
he
establed
a
testimony
in
Iacob
,
and
ordained
a
Law
in
Israell
,
which
he
commaunded
our
Fathers
,
that
they
should
teach
their
Children
,
that
the
posterity
might
know
it
,
and
the
Children
which
should
be
borne
,
should
stand
vp
and
declare
it
to
their
Children
,
that
they
might
set
their
hope
on
God
,
and
not
forget
the
workes
of
God
,
but
keepe
his
Commaundements
.
This
it
is
which
Salomon
speaketh
.
Prouer.
22.
6.
[
d
](A22481-e25390-b)
d
Pro.
22
,
6.
Teach
a
child
in
the
Trade
of
his
way
,
and
when
he
is
old
he
shall
not
depart
from
it
.
Heereunto
also
agreeth
the
saying
of
the
Apostle
;
[
e
](A22481-e25410-b)
e
Ephe.
6
,
4.
Ye
Fathers
,
prouoke
not
your
Children
to
wrath
,
but
bring
them
vp
in
instruction
and
information
of
the
Lorde
.
Now
,
as
we
haue
seene
sundry
precepts
,
pressing
vs
to
the
performance
of
this
dutie
,
so
wee
haue
many
examples
of
the
godly
,
that
haue
put
it
in
practise
,
and
gone
before
vs
in
their
obedience
.
Abraham
the
Father
of
the
faithfull
,
is
commended
of
God
,
for
his
care
and
conscience
this
way
.
Gene.
18.
19.
where
he
saith
:
[
f
](A22481-e25440-b)
f
Gen.
18
,
19.
I
know
him
that
he
will
commaund
his
Sonnes
,
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lorde
,
to
doe
righteousnesse
and
iudgement
.
Iob
is
reported
to
haue
sanctified
his
Children
,
when
the
daies
of
their
banqueting
were
gone
about
,
[
g
](A22481-e25460-b)
g
Iob
1.
5.
Hee
rose
vp
early
in
the
Morning
,
and
offered
burnt
offerings
according
to
the
number
of
them
all
.
Cornelius
,
a
Captaine
of
the
Italian
band
,
feared
[
h
](A22481-e25490-b)
h
Act.
10
,
2.
●od
with
all
his
Houshold
.
The
Parents
of
Timothy
,
his
Grand-mother
and
Mother
,
brought
him
vp
in
the
knowledge
of
the
Scriptures
of
a
Child
,
[
i
](A22481-e25510-b)
i
2
Tim.
1
,
5.
and
3
,
15.
Which
are
able
to
make
vs
wife
vnto
saluation
through
the
Faith
which
is
in
Christ
Iesus
.
To
these
precepts
and
example
before
remembred
,
wee
might
adde
diuers
other
out
of
the
Booke
of
God
,
to
teach
vs
,
that
to
whom
soeuer
GOD
hath
vochsafed
this
grace
,
and
giuen
this
honour
to
make
him
a
Father
of
Children
,
a
Mayster
ouer
Seruaunts
,
a
Gouernour
ouer
an
Houshould
;
hee
requireth
with
all
this
dutie
,
and
therefore
layeth
it
as
a
burthen
vpon
his
Shoulders
,
to
teach
,
to
exhort
,
to
admonish
,
to
reprooue
,
and
to
instruct
all
those
that
are
vnder
his
charge
and
iurisdiction
.
[
k
](A22481-e25550-b)
k
Leuit.
19.
Hebr.
3
13.
1
Thes.
5
,
11.
to
exhort
and
admonish
one
another
,
as
we
see
.
1.
Thess.
5.
11.
Heb.
3.
13.
14.
Leuit.
19.
17.
So
then
,
vnlesse
the
rulers
of
Families
will
exempt
themselues
out
of
the
number
of
Christians
,
they
cannot
shake
off
this
yoake
,
but
they
are
bound
to
edifie
and
exhort
daily
their
Families
,
least
their
harts
be
hardned
through
the
deceitfulnesse
of
sin
.
If
then
we
be
bound
generally
to
admonish
one
another
,
euen
those
to
whom
we
are
lesse
bound
,
much
more
are
we
to
do
it
to
such
,
as
we
are
tyed
vnto
by
a
double
band
,
and
a
neerer
coniunction
.
[
l
](A22481-e25590-b)
l
1
Sam.
2
,
29
of
his
Children
which
they
had
committed
,
and
to
haue
honoured
them
aboue
the
Lord
.
This
is
a
greeuous
fault
,
and
an
horrible
offence
,
to
set
yp
our
Sonnes
in
stead
of
God
,
and
to
make
more
account
of
them
then
we
do
of
the
most
high
.
Hence
it
is
that
Salomon
saith
;
[
m
](A22481-e25610-b)
m
Pro.
27
,
23.
Be
diligent
to
know
the
State
of
thy
Flock
,
and
take
heed
to
the
Heards
.
Such
as
are
Shepheards
,
ouer
the
Sheepe
of
the
Pasture
which
are
vnreasonable
,
ought
to
care
&
prouide
for
them
:
much
more
ought
such
to
be
diligent
and
watchfull
,
as
haue
the
people
of
God
committed
vnto
them
,
and
haue
a
charge
to
looke
to
his
sheep
which
are
indued
with
reason
,
whose
Soules
are
immortall
,
who
beare
the
Image
of
God
vpon
them
,
and
for
whom
Christ
Iesus
shed
his
most
pure
and
precious
blood
.
Euery
man
hath
some
charge
or
other
,
greater
or
lesser
,
in
the
Church
,
in
the
Common-wealth
,
or
in
the
family
:
and
euery
one
must
be
diligent
to
know
the
estate
of
this
charge
,
labouring
earnestlie
to
discharge
it
.
And
if
we
will
make
conscience
of
our
dutie
,
wee
shall
finde
the
least
flocke
enough
for
our
feeding
,
the
least
fielde
sufficient
for
our
tilling
,
the
least
house
great
enough
for
our
teaching
and
ordering
.
[
y
](A22481-e25700-b)
y
Math.
10
,
33
least
Christ
bee
ashamed
of
them
when
he
commeth
into
his
kingdome
.
If
wee
be
ready
to
confesse
him
,
and
to
professe
his
truth
,
he
will
acknowledge
vs
before
his
Father
which
is
in
Heauen
.
[
z
](A22481-e25720-b)
z
1
Ioh.
3
20.
For
if
their
hollow
and
hypocriticall
hearts
doe
condemne
them
,
God
is
greater
then
their
harts
,
and
knoweth
all
thinges
.
And
let
them
take
heede
,
they
sit
not
in
iudgement
vpon
others
,
least
with
the
same
measure
that
they
mete
,
it
bee
measured
to
them
againe
.
Let
them
iudge
nothing
before
the
time
,
but
reserue
iudgement
to
the
Iudge
of
the
whole
world
.
[
a
](A22481-e25780-b)
a
1
Sa.
14
,
19.
Hee
commaunded
the
Priest
to
with-draw
his
hand
;
that
is
,
he
saide
vnto
him
,
the
season
serueth
not
to
seeke
vnto
GOD
,
wee
cannot
spend
the
time
in
calling
vppon
him
,
let
vs
goe
vnto
the
battell
and
fight
against
our
Enemies
.
These
men
are
like
to
wretched
Pharaoh
,
when
Moses
called
vppon
him
[
b
](A22481-e25820-b)
b
Exod.
3
,
4.
to
let
the
people
goe
into
the
Wildernesse
to
serue
and
sacrifice
to
the
Lord
,
he
is
charged
to
make
them
idle
,
and
to
cause
them
to
surcease
from
their
workes
.
These
men
are
like
to
couetous
Iudas
,
[
c
](A22481-e25840-b)
c
Iohn
12
,
4.
who
when
Mary
annointed
Christes
feete
,
complained
of
the
wast
,
and
said
;
Why
was
not
this
Oyntment
solde
for
three
hundred
pence
,
and
giuen
to
the
poore
.
Wherefore
our
Sauiour
answereth
such
,
in
his
reply
to
Martha
,
who
was
much
troubled
and
cumbred
about
much
seruing
,
[
d
](A22481-e25880-b)
d
Luke
10
,
41
One
thing
is
needfull
,
Mary
hath
chosen
the
good
part
,
which
shall
not
be
taken
away
from
her
.
Nay
,
to
be
instructed
in
true
Religion
,
and
to
set
out
a
time
for
calling
vpon
the
Name
of
God
,
is
so
farre
from
hindring
our
Seruants
worke
,
that
it
shall
further
it
,
and
giue
a
blessing
vnto
it
.
We
are
commaunded
to
meditate
in
the
Law
of
the
Lord
day
and
night
,
[
e
](A22481-e25910-b)
e
Iosh.
1
,
8.
that
so
wee
may
make
our
way
prosperous
,
and
haue
good
successe
in
the
workes
of
our
hands
.
And
the
Prophet
teacheth
,
That
except
the
Lord
builde
the
House
,
and
watch
the
Citty
,
the
labour
of
the
Builder
,
and
of
the
Watch-man
,
is
in
vaine
.
[
f
](A22481-e25960-b)
f
Gal.
1
,
10.
If
I
should
yet
please
Men
,
I
were
not
the
Seruant
of
Christ
.
It
was
the
lot
of
Christ
,
it
hath
beene
the
portion
of
all
true
Christians
,
to
bee
scourged
by
the
viperous
and
venomous
tongues
of
vngodlie
men
,
that
care
not
for
God
,
nor
regard
any
Religion
.
We
are
faint
Souldiers
,
not
worthy
to
beare
the
Name
of
Christ
,
if
wee
fly
out
of
the
fielde
for
euerie
idle
word
,
and
taunt
of
the
tongue
cast
out
against
vs
.
Wee
must
prepare
our selues
against
greater
encounters
,
[
g
](A22481-e25980-b)
g
Ephe.
6
,
11.
and
arme
our selues
against
wordes
and
Swords
,
we
must
buckle
both
with
the
Deuill
and
with
Deuilish
men
,
hand
to
hand
,
except
we
will
yeild
him
both
our
bodies
and
Soules
to
our
destruction
.
[
h
](A22481-e26000-b)
h
Eccle.
12
,
1.
to
remember
their
Creator
in
the
daies
of
their
youth
,
and
shall
giue
an
account
of
all
thinges
vnto
God
.
As
for
their
stubbornnesse
,
the
word
of
God
is
the
best
remedy
to
bend
them
,
and
make
them
pliable
vnto
all
goodnesse
:
so
that
the
Prophet
saith
;
[
i
](A22481-e26020-b)
i
Psal.
119
,
9.
Wherewith
shall
a
young
Man
redresse
his
way
?
In
taking
heede
thereto
according
to
thy
word
.
But
if
they
bee
so
stiffely
and
stubbornely
minded
,
that
they
will
not
be
reclaimed
and
reformed
,
their
roome
is
better
then
their
company
.
If
admonitions
will
not
winne
them
,
they
are
to
bee
auoyded
:
thy
house
is
better
without
them
,
then
with
them
.
Neither
are
we
to
feare
their
flying
away
,
and
departing
to
another
place
:
for
if
this
course
of
instruction
were
taken
in
hand
euery
where
,
the
Obiection
were
answered
,
and
their
mouths
stopped
.
For
whether
would
they
goe
to
escape
this
training
vp
in
the
principles
of
Religion
?
It
is
certaine
they
could
turne
themselues
no
whither
,
but
it
would
meete
with
them
in
all
places
.
Adam
,
Abraham
,
Isaac
,
Iacob
,
Iosua
,
Dauid
,
and
diuers
others
,
which
were
indeede
our
Fathers
,
then
we
may
bee
assured
out
of
the
word
of
truth
,
that
these
busied
and
bestirred
themselues
this
way
:
they
taught
their
Children
,
they
instructed
their
families
,
they
reformed
disorders
,
they
remooued
the
disordered
.
If
they
meane
our
forefathers
that
liued
in
latter
times
,
when
darkenesse
couered
the
earth
,
no
maruell
if
they
were
not
vrged
,
thereunto
themselues
,
or
that
they
vrged
not
others
,
for
then
they
liued
at
the
dyet
of
the
Prelats
,
and
nothing
pleased
the
Prelats
better
then
the
ignorance
of
the
people
,
[
k
](A22481-e26060-b)
k
Math.
15
,
14
they
were
the
blinde
Leaders
of
the
blinde
,
they
could
neither
enter
into
the
Kingdome
of
heauen
themselues
,
nor
suffer
those
that
would
enter
.
Notwithstanding
,
we
will
not
meddle
with
condemning
our
forefathers
,
neither
will
we
iustifie
them
,
both
these
belong
vnto
God
;
and
therefore
are
not
to
be
vsurped
by
any
man
.
We
must
iudge
the
best
of
them
,
according
to
the
rule
of
Charity
,
[
l
](A22481-e26070-b)
l
1
Cor.
13
,
7.
Which
hopeth
all
thinges
,
and
beleeueth
all
thinges
.
We
know
God
reserued
to
himselfe
[
m
](A22481-e26090-b)
m
1
King
.
19
,
18.
7000.
in
Israell
,
in
the
daies
of
Ahab
,
that
neuer
bowed
the
knee
to
Baall
:
and
he
hath
a
few
[
n
](A22481-e26120-b)
n
Reuel.
3
,
4.
names
yet
in
Sardis
,
which
haue
not
defiled
their
garments
,
which
shall
walke
with
him
in
white
,
for
they
are
worthy
.
We
may
say
with
the
Apostle
of
them
;
[
o
](A22481-e26140-b)
o
Acts
17
,
30.
The
time
of
this
ignorance
God
regardeth
not
,
but
now
he
admonisheth
all
men
euery
where
to
repent
.
We
are
not
therefore
to
looke
what
they
haue
done
,
but
consider
what
by
the
word
they
should
haue
done
,
and
what
by
the
same
wee
ought
to
doe
.
And
touching
the
thriuing
and
prospering
of
them
that
neglect
this
duty
:
this
is
an
Obiection
fitter
for
Atheists
,
then
Christians
to
vse
.
Christ
hath
taught
vs
,
that
this
is
no
rule
to
measure
good
or
euill
:
he
sheweth
,
[
p
](A22481-e26160-b)
p
Math.
5
,
45.
That
the
Father
maketh
his
Sunne
to
shine
,
and
his
raine
to
fall
vpon
the
iust
and
vniust
,
vpon
the
godly
and
the
vngodly
.
The
Wiseman
hath
taught
,
that
by
outward
thinges
we
cannot
[
q
](A22481-e26180-b)
q
Eccle.
9
,
1
,
2
vnderstand
,
whether
we
be
loued
or
hated
of
God
.
We
see
the
wicked
for
the
most
part
prosper
more
in
the
World
in
worldly
things
,
then
the
godly
,
as
we
read
Psal.
73.
3
,
4
,
5.
and
Iob
21.
8.
9.
[
r
](A22481-e26260-b)
r
Math.
5
,
20.
what
doe
wee
more
to
them
then
the
Turkes
and
Infidels
that
feare
not
God
,
that
know
not
God
,
doe
performe
to
their
Children
and
Seruants
?
If
we
thinke
our selues
discharged
by
prouiding
for
them
,
and
leauing
vnto
them
a
temporall
patrimony
and
possession
,
and
neuer
regard
to
make
them
heires
and
Inheritors
of
the
Kingdome
of
Heauen
,
what
do
we
more
then
the
Iewes
or
Gentiles
,
that
are
ignorant
of
Christ
and
his
Gospell
?
What
should
it
auaile
vs
or
them
,
to
leaue
them
rich
in
the
World
,
and
poore
in
God
?
To
lay
vp
for
them
treasures
on
earth
,
and
to
neglect
the
treasures
of
Heauen
,
which
are
the
true
and
enduring
substance
?
True
it
is
,
Fathers
and
Mothers
are
bound
concerning
this
bodily
life
,
to
make
honest
prouision
for
the
sustenance
of
their
Children
;
and
therefore
all
vnthrifty
Dicers
and
Drunkards
which
wast
and
wash
away
their
goods
(
whose
Children
may
well
bee
accounted
fatherlesse
,
and
their
Wiues
as
Widdowes
)
haue
no
[
s
](A22481-e26270-b)
s
1
Tim.
5
,
8.
spark
or
portion
of
naturall
Fathers
in
them
:
neuerthelesse
,
they
are
charged
,
not
onelie
to
bring
them
vp
in
the
World
,
but
to
prepare
them
for
the
World
to
come
.
It
is
a
vaine
and
foolish
imagination
to
dreame
that
wee
haue
done
our
part
,
or
discharged
a
Fathers
and
a
Mothers
duty
,
when
we
haue
nourished
,
appartelled
,
and
brought
vp
our
Children
,
whereas
wee
haue
a
farre
greater
account
to
make
before
God
for
their
soules
.
They
are
also
greatly
deceiued
,
who
if
they
send
them
to
the
Church
on
the
Sabbaoth
day
,
and
bring
them
to
the
place
of
Gods
worship
,
they
thinke
they
haue
answered
the
charge
required
of
them
.
These
men
post
ouer
all
their
dutie
to
the
Minister
,
and
lay
the
burthen
(
to
ease
themselues
)
vpon
his
shoulders
.
They
care
not
,
they
spare
not
to
lay
load
vpon
anothers
backe
,
that
they
may
not
beare
it
,
or
touch
it
with
their
little
finger
.
But
God
cannot
thus
be
mocked
or
deluded
,
or
defrauded
,
who
commaunded
that
themselues
should
rehearse
his
Lawes
and
Commaundements
to
their
Children
and
Housholds
.
Indeed
,
it
is
a
commendable
duty
to
see
that
they
serue
God
,
and
to
accompany
them
vnto
the
house
of
God
;
but
this
is
onelie
halfe
(
if
halfe
)
our
dutie
,
or
rather
to
do
our
dutie
to
halues
;
we
must
both
prouide
that
they
may
bee
taught
,
and
also
teach
them
our selues
:
when
the
Minister
hath
planted
,
wee
must
water
:
when
he
hath
preached
,
wee
must
see
how
they
profit
,
and
by
all
meanes
assist
him
in
the
worke
of
the
Lord
.
They
are
also
greatly
deceiued
,
who
take
themselues
to
be
discharged
of
their
duty
,
when
they
haue
taught
them
to
say
the
ten
Commaundements
,
the
Lords
Prayer
,
and
the
Creede
,
or
the
Articles
of
Faith
,
because
they
say
they
haue
done
what
they
can
,
and
are
able
to
performe
no
more
.
If
they
can
doe
no
more
,
it
is
a
shame
for
them
that
they
will
be
Fathers
,
before
they
can
doe
that
which
is
the
duty
of
fathers
.
It
is
one
thing
to
teach
them
to
say
them
;
another
to
vnderstand
them
.
It
is
not
enough
for
vs
to
helpe
them
to
speake
the
wordes
,
vnlesse
wee
labour
to
make
them
conceiue
the
meaning
of
the
wordes
.
The
Commaundements
of
the
Law
,
and
the
petitions
of
the
Lords
Prayer
stand
not
in
the
bare
wordes
,
but
in
the
true
meaning
.
Let
them
know
therefore
,
that
they
must
render
a
greater
account
then
of
teaching
them
to
vtter
and
pronounce
the
wordes
,
they
must
cause
them
to
vnderstand
them
,
they
must
sow
the
Seedes
of
Christian
Religion
in
their
hearts
,
they
must
instruct
them
with
all
diligence
,
they
must
exhort
them
with
all
earnestnesse
;
they
must
charge
them
to
feare
God
,
and
to
walk
in
his
waies
:
that
so
their
children
may
be
made
Gods
Children
,
and
so
giue
them
to
him
againe
,
of
whom
,
and
by
whose
blessing
,
at
the
first
they
receiued
them
.
[
t
](A22481-e26320-b)
t
Plutar.
in
Alcibia
.
loueth
truely
:
for
the
foule
is
the
principall
part
of
man
.
They
therefore
that
are
carelesse
in
training
vp
their
children
in
religion
,
cannot
assure
themselues
that
they
bear
any
true
loue
vnto
them
.
Let
them
shew
neuer
so
much
comfort
&
compassion
to
their
bodies
,
yet
all
their
mercies
are
cruell
,
so
long
as
they
neglect
the
chiefest
care
that
ought
to
be
in
them
toward
their
soules
.
We
may
iudge
them
to
be
more
inhumaine
and
vnnaturall
,
euen
more
then
sauage
beasts
,
who
not
onely
by
neglect
of
teaching
their
Children
the
feare
of
the
Lord
,
but
by
corrupt
example
of
liuing
do
lead
them
into
euill
,
and
so
murther
their
soules
.
For
how
many
children
in
stead
of
good
education
and
godly
instruction
,
do
heare
their
Fathers
delight
in
swearing
,
doe
see
them
deale
deceitfully
and
vniustly
,
and
walke
in
euerie
euill
way
?
If
wee
should
beholde
a
man
killing
his
owne
children
,
and
laying
violent
hands
vpon
his
owne
flesh
,
if
wee
should
see
him
destroy
his
posterity
,
and
shed
the
innocent
blood
of
those
that
came
out
of
his
owne
loines
:
who
would
not
accuse
and
condemne
him
of
vnnatural
murther
and
barbarous
cruelty
?
But
there
are
many
,
many
thousand
Fathers
in
the
world
that
are
the
Murtherers
and
Butchers
;
yea
,
the
death
and
destruction
of
their
owne
Issue
.
They
gaue
them
life
,
but
they
are
the
causes
of
their
death
.
They
gaue
them
a
temporall
being
,
but
they
bring
them
to
eternall
condemnation
.
They
should
direct
them
in
the
right
way
to
Heauen
,
but
they
leade
them
into
the
pathes
of
sinne
,
and
so
thrust
them
downe
to
Hell
with
their
owne
handes
.
For
so
long
as
we
teach
them
not
to
honour
God
,
but
to
dishonour
him
,
and
regard
not
whether
they
know
Christ
Iesus
or
not
,
but
are
patternes
and
presidents
vnto
them
of
all
prophanenesse
,
wee
are
guilty
of
their
blood
,
and
are
worse
then
those
that
take
away
their
naturall
life
,
and
shall
one
day
holde
vp
our
hand
at
the
barre
of
Gods
Iudgement
,
to
bee
arraigned
for
it
.
For
they
onelie
kill
the
bodie
,
and
when
they
haue
done
,
can
do
no
more
:
but
we
cast
away
and
spill
the
Soules
of
our
Children
,
which
is
the
greatest
rigour
,
the
vilest
murther
,
and
the
extreamest
crueltie
in
the
world
.
If
therefore
we
would
be
cleere
and
pure
from
the
bloud
of
our
children
,
let
vs
traine
them
vp
in
godlinesse
,
and
take
heed
to
our selues
,
reforming
our
owne
waies
,
and
endeuouring
to
bee
examples
vnto
them
in
all
holinesse
and
true
righteousnesse
.
This
is
it
which
Ioshua
[
u
](A22481-e26350-b)
u
Iosh.
24
,
15.
professeth
in
his
exhortation
that
he
maketh
to
the
people
,
that
they
would
with
full
purpose
of
heart
cleaue
vnto
the
Lord
.
Ioshua
24.
15.
If
it
seeme
euill
vnto
you
to
serue
the
Lorde
,
chuse
you
this
day
whom
you
will
serue
,
whether
the
Gods
which
your
Fathers
serued
beyond
the
floud
,
or
the
Gods
of
the
Amorites
,
in
whose
Land
ye
dwell
:
but
I
and
my
house
will
serue
the
Lord
.
The
like
we
see
in
the
aunswere
of
Queene
Ester
to
Mordecai
,
when
shee
had
exhorted
to
gather
the
Church
together
to
Fasting
and
Prayer
,
that
God
might
be
intreated
to
open
a
way
for
their
deliuerance
[
x
](A22481-e26400-b)
x
Ester
4
,
16.
she
addeth
;
I
and
my
Maids
will
doe
likewise
.
A
like
practise
we
find
in
Dauid
.
Psal.
101.
as
he
declareth
that
his
eyes
should
bee
vpon
the
faithfull
of
the
Land
,
that
they
may
dwell
with
him
,
and
that
such
as
are
vpright
should
serue
him
:
so
he
professeth
,
[
y
](A22481-e26430-b)
y
Psa.
101
,
2
,
3
He
would
walke
in
the
vprightnesse
of
his
heart
in
the
middest
of
his
house
,
hee
would
set
no
wicked
thing
before
his
eies
,
but
hate
the
workes
of
them
that
fall
away
.
For
well
did
Dauid
know
,
that
if
the
Maister
of
the
house
were
euill
,
the
Family
ordinarily
could
not
bee
good
,
and
that
the
example
of
the
highest
,
it
alleadged
as
a
warrant
to
the
lowest
to
follow
.
It
is
great
pitty
,
that
a
Child
should
heare
an
euill
word
,
or
see
an
euill
deed
,
they
are
so
ready
to
imitate
that
which
they
heare
and
see
.
Let
vs
therefore
looke
diligently
to
our selues
,
what
examples
we
lay
before
them
.
[
z
](A22481-e26530-b)
z
Rom.
16
,
3
,
5
and
1
Cor.
16
,
19.
and
the
Church
that
is
in
their
house
.
Euery
Gouernour
of
an
house
,
and
Maister
of
a
Family
must
endeuour
,
that
his
house-hold
may
deserue
the
Name
of
a
Church
.
He
should
be
the
speaker
,
they
the
hearers
:
he
the
Pastour
,
they
the
flocke
:
he
the
Minister
,
they
the
people
:
hee
ready
to
instruct
,
they
ready
to
be
instructed
.
A
priuate
Family
,
should
be
as
a
priuate
schoole
,
the
Gouernour
is
the
Maister
of
the
Schoole
:
euery
one
within
his
gouernment
,
is
a
Scholler
to
learne
of
him
.
This
shall
bee
a
singuler
commendation
vnto
vs
,
if
we
so
order
our
seuerall
charges
and
places
of
gouernment
,
as
that
they
may
bee
called
rather
Churches
,
then
priuate
Families
:
rather
Schooles
,
then
Houses
:
rather
Temples
of
GOD
,
then
dwellings
of
men
:
rather
Tabernacles
set
vp
to
serue
the
Lord
,
then
buildings
erected
to
serue
our selues
.
Now
wee
shall
attaine
to
this
praise
and
estimation
among
the
faithfull
,
if
our
houses
doe
resemble
Churches
,
by
the
practise
of
such
exercises
as
are
performed
in
it
.
For
the
Maister
is
both
a
King
and
a
Pastor
within
his
owne
house
:
a
King
,
to
rule
and
correct
:
a
Pastor
,
to
instruct
and
reprooue
;
yea
,
to
remooue
such
as
are
obstinate
and
obdurate
.
Let
vs
therefore
all
of
vs
set
vp
little
Churches
in
our
houses
:
let
vs
vse
in
them
prayer
to
God
,
Catechizing
of
our
youth
,
teaching
of
the
ignorant
,
reading
of
the
Scriptures
,
singing
of
Psalmes
,
conferring
one
with
another
,
examining
of
our
people
,
[
a
](A22481-e26550-b)
a
Math.
13
,
51
taking
an
account
how
they
profite
,
comforting
them
that
are
weak
,
encouraging
them
that
are
willing
,
discountenancing
them
that
are
froward
and
vntoward
,
shewing
gentlenesse
vnto
all
,
suffering
the
euill
,
and
instructing
them
with
meekenesse
that
are
contrary
minded
.
Thus
doing
,
we
shall
beginne
a
Church
in
our
houses
,
we
shall
erect
a
temple
and
Tabernacle
vnto
God
,
and
giue
to
those
that
liue
with
vs
,
and
depend
vppon
vs
,
an
entrance
into
the
Kingdome
of
Heauen
.
But
alasse
,
May
wee
speake
and
write
to
many
Maisters
in
our
times
,
as
Paule
doth
in
this
place
to
Philemon
?
May
we
truly
call
their
priuate
houses
little
Churches
,
by
reason
of
the
exercises
of
Religion
vsed
in
them
?
Nay
,
I
would
to
God
,
there
were
not
great
multitudes
swarming
among
vs
,
which
haue
such
dissolute
and
disordered
houses
,
so
farre
from
being
Images
and
likenesses
of
a
Church
,
that
they
are
liuely
pictures
of
the
prophane
World
,
and
very
representations
of
the
Kingdome
of
darknesse
,
and
of
the
bottomlesse
pit
of
Hell
.
These
men
,
howsoeuer
they
shroude
themselues
vnder
the
names
of
Christians
,
and
would
bee
accounted
faithfull
men
,
yet
it
is
manifest
,
that
they
are
farre
from
true
Christianitie
,
and
from
a
godly
and
religious
minde
.
For
shall
they
bee
esteemed
sound
and
sincere
[
b
](A22481-e26590-b)
b
What
the
houses
of
the
vngodly
are
.
Christians
,
that
suffer
their
Families
to
bee
full
of
swearing
,
lying
,
railing
,
roysting
,
quarrelling
,
contention
,
and
all
other
wickednesse
,
and
neuer
goe
about
to
examine
them
,
or
exhort
them
to
any
goodnesse
?
So
that
it
is
a
very
hell
to
dwell
in
them
,
a
very
death
to
liue
in
them
,
a
loathsome
and
stinking
person
to
remaine
in
them
;
yea
,
a
foule
and
filthy
lakes
to
abide
in
them
,
wherein
all
vnsauoury
and
vnseasoned
practises
,
are
contained
and
continued
.
I
dare
boldly
auouch
,
and
constantly
defend
,
that
a
man
were
farre
better
to
thrust
his
Sonne
into
a
Pest-house
,
or
place
of
infection
,
then
to
commit
him
to
such
Maisters
of
misrule
,
and
teachers
of
all
abhominations
,
most
noysome
and
dangerous
to
Soule
and
Bodie
,
where
those
corruptions
are
quickly
learned
,
which
are
afterward
hardly
forgotten
,
and
bred
in
the
bone
,
which
are
not
easily
remooued
out
of
the
flesh
.
We
vsually
and
commonly
say
of
him
that
liueth
in
a
contagious
place
,
Lorde
haue
mercy
vpon
him
:
but
much
rather
,
and
farre
better
may
wee
say
and
pray
for
such
as
are
in
leud
and
vngodly
houses
,
Lord
be
mercifull
vnto
them
,
and
deliuer
them
from
euill
.
For
if
the
plague
and
pestilence
walke
among
vs
,
and
we
among
them
,
they
can
but
kill
the
body
,
and
make
an
end
of
this
Mortall
life
:
but
the
contagion
of
sinne
will
bring
fearefull
destruction
,
both
vppon
Soule
and
Body
,
and
will
root
out
whole
Houses
and
Families
,
wast
Townes
and
Citties
,
and
consume
vtterly
Countries
and
Kingdomes
.
We
see
how
by
the
instinct
of
Nature
,
Parents
haue
a
care
to
place
their
Children
,
where
they
may
be
well
vsed
,
and
where
they
may
bee
well
prouided
for
,
that
they
want
nothing
:
but
what
folly
is
this
to
looke
to
the
body
,
and
to
haue
no
respect
to
the
Soule
?
To
be
curious
in
the
least
,
and
carelesse
in
the
principall
thing
?
To
see
that
the
backe
bee
cloathed
and
the
belly
filled
,
and
neuer
require
or
inquire
how
the
soule
(
which
is
the
chiefest
part
)
bee
prouided
for
and
sustained
?
To
be
angry
if
they
want
food
for
this
life
,
and
yet
to
seeme
pleased
and
contented
,
though
they
neuer
tast
of
that
bread
and
of
that
meat
,
which
indureth
to
euerlasting
life
.
It
hath
alwaies
beene
otherwise
with
faithfull
Gouernours
and
Christian
Parents
,
they
haue
made
conscience
of
their
duties
to
God
and
their
Families
.
It
is
noted
touching
Iacob
,
when
hee
was
to
goe
to
Bethell
the
house
of
God
,
[
c
](A22481-e26630-b)
c
Gen.
35
,
2.
he
sanctified
and
prepared
his
people
,
he
reformed
and
redressed
the
abuses
that
were
crept
in
among
them
,
before
they
came
to
the
worship
of
God
.
Abraham
had
in
his
house
three
hundred
and
eighteene
persons
which
hee
had
well
instructed
,
[
d
](A22481-e26650-b)
d
Gen.
14
,
14.
who
were
ready
to
aduenture
their
liues
with
him
in
the
battell
.
The
Apostle
giueth
this
commendation
to
Timothy
,
That
he
had
knowne
the
Scriptures
of
a
Childe
,
who
are
able
to
make
him
wise
vnto
saluation
,
[
e
](A22481-e26670-b)
e
2
Tim.
3
,
15
through
the
faith
which
is
in
Christ
Iesus
.
His
first
yeares
as
it
were
the
first
fruits
of
his
age
,
were
seasoned
with
the
doctrine
of
Christ
,
which
was
doone
by
a
familiar
and
easie
order
of
instructing
him
.
Our
gouernment
therefore
ouer
others
,
must
not
be
a
meete
ciuill
gouernment
(
as
the
gouernment
of
most
men
is
)
but
a
religious
gouernment
,
to
feede
the
soule
as
well
as
the
bodie
,
to
prouide
for
the
life
to
come
,
as
well
as
for
this
present
life
.
[
f
](A22481-e26720-b)
f
Math.
21
,
13
to
come
to
the
house
of
Prayer
,
and
to
attend
to
the
preaching
of
the
word
on
the
Lords
day
:
but
wee
must
looke
to
our
Children
and
Seruants
,
we
must
haue
an
eye
ouer
them
,
we
must
see
that
they
be
not
absent
,
but
present
:
and
when
they
are
present
,
that
they
attend
and
hearken
to
the
Ministery
of
the
word
:
and
when
as
they
are
departed
,
we
must
know
what
they
haue
profited
.
When
we
send
our
Seruants
to
the
Market
,
we
will
see
what
they
bring
home
,
and
how
they
haue
prouided
for
our
bodies
:
much
more
when
we
send
them
to
the
Market
of
their
Soules
,
should
we
require
an
accounts
of
them
,
where
they
haue
beene
,
and
what
they
haue
done
,
and
how
they
haue
heard
.
How
many
are
there
among
vs
that
haue
a
care
to
come
to
this
place
themselues
,
that
haue
no
conscience
to
looke
to
their
Children
,
whose
saluation
should
bee
as
deare
,
and
as
much
desired
as
their
owne
?
Yea
,
euen
among
you
that
are
at
this
present
in
this
place
,
if
diuers
were
asked
;
Indeed
heere
you
are
,
here
you
sit
,
but
where
are
your
Sons
,
where
your
Daughters
?
Where
are
your
Man-Seruants
,
where
your
Maides
,
for
whose
Soules
ye
must
giue
an
account
,
what
reasonable
aunswere
could
ye
make
?
Nay
,
how
many
are
there
to
be
found
,
who
,
if
they
haue
their
worke
well
done
on
the
weeke-daies
,
care
not
what
they
do
,
how
they
behaue
themselues
,
or
where
they
become
vppon
the
Sabbaoth
day
?
And
so
they
make
themselues
guilty
and
partakers
of
their
sinnes
through
their
negligence
,
as
Eli
did
of
the
offences
of
his
Children
.
Hence
it
is
,
that
in
the
fourth
Commaundement
,
prescribing
the
time
of
Gods
publike
worship
,
[
g
](A22481-e26750-b)
g
Exod.
20
,
10
the
Housholder
is
charged
to
haue
care
of
his
Son
,
of
his
Daughter
,
of
his
Seruant
,
of
his
Stranger
.
Iacob
called
for
his
people
,
and
assembled
them
together
,
[
h
](A22481-e26770-b)
h
Gene.
35
,
2.
when
he
went
to
Bethell
.
Dauid
went
with
a
great
traine
and
company
into
the
house
,
as
those
that
goe
to
a
Feast
;
when
he
saith
;
[
i
](A22481-e26790-b)
i
Psal.
42
,
4.
When
I
remembred
these
thinges
,
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
.
Behold
heere
,
the
godly
deuotion
of
a
religious
heart
,
as
the
Hart
brayeth
for
the
Riuers
of
Waters
,
so
his
soule
panted
after
God
and
his
publike
worship
:
neither
could
he
content
himselfe
to
goe
alone
,
but
it
was
his
comfort
and
delight
,
to
leade
others
as
it
were
by
the
hand
with
him
,
that
they
might
finde
that
sweetenesse
in
the
word
that
hee
found
,
and
be
partakers
of
the
benefit
that
hee
reaped
thereby
.
[
k
](A22481-e26840-b)
k
Esay
55
,
1
,
2.
without
cost
,
and
without
Mony
,
make
our
Children
of
this
Trade
,
which
is
the
best
and
most
gainefull
of
all
others
.
[
l
](A22481-e26850-b)
l
1
Tim.
6
,
6.
For
godlinesse
(
saith
the
Apostle
)
is
not
onely
gaine
,
but
great
gaine
,
if
a
man
bee
contented
with
that
he
hath
.
If
thou
haue
not
learned
this
gainefull
and
profitable
Trade
,
thou
wilt
be
neuer
but
a
Begger
and
a
Bankerout
:
for
being
destitute
of
this
,
thou
art
without
Grace
,
without
God
,
without
Heauen
.
Thus
much
of
this
doctrine
.
3
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
Grace
and
Peace
.
By
Grace
,
we
must
vnderstand
the
free
fauour
,
meer
mercy
,
and
good
will
of
God
towards
vs
,
whereby
he
hath
eternally
&
vndeseruedly
loued
vs
in
Christ
,
who
are
a
people
by
nature
not
beloued
,
but
deseruing
to
be
disgraced
by
him
,
and
hated
of
him
.
The
second
blessing
that
he
beggeth
for
them
,
is
peace
,
whereby
is
meant
all
kind
of
benefits
,
spirituall
and
temporall
,
which
flow
vnto
vs
from
this
Fountaine
,
and
grow
out
of
the
root
of
grace
;
and
therefore
ordinarily
in
other
Epistles
,
it
is
annexed
vnto
it
.
Grace
heere
mnntioned
,
is
not
any
gift
in
vs
,
but
it
is
Gods
,
and
in
God
;
it
is
his
gratious
fauour
,
free
loue
,
and
good
will
,
whereby
he
is
well
pleased
with
his
elect
,
in
,
and
for
Christ
.
Peace
,
is
not
any
guift
in
God
,
but
in
vs
,
and
is
that
holy
vnity
and
blessed
concord
,
which
is
in
the
Kingdome
of
God
among
Gods
Children
:
this
concord
and
agreement
of
Gods
Children
,
is
a
fruit
and
effect
of
grace
.
Secondly
,
in
this
verse
is
set
downe
the
cause
,
the
worker
,
and
author
from
whom
these
blessings
come
;
to
wit
,
the
Father
,
and
Iesus
Christ
.
God
the
Father
,
the
Fountaine
of
them
;
and
Christ
our
Lord
,
as
the
Cunduit
pipe
,
by
whom
they
are
carried
and
conueied
vnto
vs
.
[
m
](A22481-e27010-b)
m
Iohn
17.
Prayer
.
This
is
eternall
life
,
to
know
thee
to
be
the
onely
true
God
,
and
whom
thou
hast
sent
Iesus
Christ
:
yet
the
holy
Ghost
in
this
place
,
is
not
excluded
from
both
the
persons
,
but
included
and
comprehended
together
with
them
,
for
these
three
are
one
,
[
n
](A22481-e27030-b)
n
Iohn
5.
as
the
Apostle
teacheth
.
Thus
much
touching
the
order
and
meaning
of
the
words
:
Now
let
vs
proceede
to
the
obseruations
out
of
the
same
,
and
then
come
to
the
Doctrines
.
[
o
](A22481-e27060-b)
o
Phil.
4
,
7.
of
conscience
which
passeth
all
vnderstanding
,
which
teacheth
vs
to
rest
in
God
as
in
a
most
louing
Father
,
with
all
confidence
and
assurance
.
Secondly
,
as
wee
learne
cheefelie
to
aske
spirituall
blessings
,
so
wee
see
what
blessings
among
such
as
are
spirituall
,
are
the
principall
and
predominant
;
to
wit
,
the
fauour
of
God
and
peace
of
conscience
.
He
that
is
possessed
of
these
two
,
hath
an
hid
Mine
of
Treasures
,
with
which
,
all
the
Wealth
and
Riches
of
the
World
are
not
to
bee
compared
vnto
.
For
these
blessings
are
heauenly
,
are
spirituall
,
are
eternall
:
whereas
the
substance
of
this
World
is
Temporall
,
is
Transitorie
,
is
corruptible
.
The
Worlde
it selfe
must
passe
and
vanish
away
,
and
all
these
earthly
things
must
decay
and
perish
with
it
.
Thirdly
,
the
Apostle
in
some
of
his
Epistles
,
vseth
three
wordes
;
[
p
](A22481-e27090-b)
p
1
Tim.
1
,
2.
and
2
Tim
1
,
2.
&
2
Iohn
3.
Grace
,
Mercy
,
and
Peace
:
heere
hee
contenteth
himselfe
with
naming
two
,
Grace
and
Peace
,
omitting
and
leauing
out
Mercy
:
wherein
there
is
no
contrariety
or
diuersity
,
for
as
much
as
Mercy
is
included
vnder
Peace
.
For
by
Mercy
is
vnderstood
our
Iustification
,
which
consisteth
partly
in
the
forgiuenesse
of
our
sinnes
,
and
partly
in
the
imputation
of
Christs
righteousnesse
,
which
do
bring
true
peace
with
them
.
Fourthly
,
we
see
from
whom
hee
asketh
all
these
;
to
wit
,
first
from
God
the
Father
,
to
teach
that
he
is
the
Authour
of
euery
good
giuing
and
perfect
guift
.
If
then
we
stand
in
neede
of
them
,
we
must
goe
to
him
,
we
must
aske
them
of
him
,
we
can
receiue
them
of
none
but
of
him
,
[
q
](A22481-e27130-b)
q
Iam.
1
,
5
,
17
as
the
Apostle
Iames
teacheth
.
Fiftly
,
we
see
that
to
God
the
Father
he
ioyneth
Iesus
Christ
:
for
all
blessings
are
bestowed
vpon
vs
through
Christ
,
the
Mediator
of
the
New
Testament
.
God
the
Father
is
the
Fountaine
,
Christ
is
the
Pipe
or
Cunduit
,
by
whom
they
are
conueied
vnto
vs
.
He
that
hath
not
him
,
hath
not
the
Father
.
Hee
that
is
not
in
him
,
remaineth
in
death
.
Hence
it
is
that
the
Euangelist
saith
;
[
r
](A22481-e27160-b)
r
Iohn
3
,
36.
He
that
beleeueth
in
the
Sonne
,
hath
euerlasting
life
,
and
hee
that
obeyeth
not
the
Sonne
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
Sixtly
,
obserue
the
Title
giuen
vnto
him
,
he
is
called
the
Lord
of
his
Church
:
it
is
a
Kingdome
,
whereof
he
is
the
Prince
:
it
is
a
Citty
,
whereof
he
is
the
Gouernor
:
it
is
an
house
,
whereof
he
is
the
Maister
:
it
is
a
body
,
whereof
he
is
the
head
.
So
then
,
all
obedience
is
due
to
him
,
and
all
men
(
how
great
soeuer
)
must
acknowledge
his
Lordship
ouer
them
.
Lastly
,
in
that
he
craueth
grace
and
peace
from
Christ
our
Lord
,
as
well
as
from
God
the
Father
,
it
confirmeth
our
Faith
in
a
Fundamentall
point
of
Christian
Religion
,
touching
the
Deity
of
Christ
;
[
n
](A22481-e27190-b)
n
Phil.
2
,
6.
Who
is
GOD
equall
with
,
the
Father
;
against
the
Arrians
,
and
other
Heretiques
that
deny
his
Eternity
.
For
seeing
hee
giueth
grace
and
peace
as
well
as
the
Father
,
we
conclude
him
to
be
true
God
Co-eternall
,
and
Co-equall
with
the
Father
.
[
Grace
,
&c.
]
This
word
in
the
Scripture
hath
two
significations
,
the
ignorance
whereof
hath
bred
great
errour
,
and
be
one
the
occasion
of
stumbling
in
the
Church
of
Rome
.
First
,
it
signifieth
Gods
good
will
and
fauour
:
Secondlie
,
some
guift
of
God
freely
bestowed
,
which
is
grace
of
his
grace
:
and
so
the
[
o
](A22481-e27260-b)
o
Rom.
5
,
15.
Apostle
doth
distinguish
the
grace
of
God
from
the
gift
that
is
by
grace
.
In
this
place
,
we
must
vnderstand
,
not
any
particular
gift
of
God
infused
into
vs
,
as
faith
,
hope
,
loue
,
and
such
like
;
but
the
free
fauour
and
loue
of
God
,
whereby
he
accepteth
of
some
in
Christ
for
his
owne
Children
:
for
wee
see
heere
,
it
is
discerned
and
distinguished
from
peace
,
which
is
a
guift
of
Grace
,
and
therefore
cannot
signifie
the
same
thing
.
This
grace
and
good
will
of
God
,
is
the
Fountaine
of
all
Gods
blessings
,
and
the
foundation
of
all
mans
happinesse
.
All
that
we
haue
is
of
Grace
,
it
is
the
beginning
of
all
good
thinges
in
vs
.
Our
[
p
](A22481-e27270-b)
p
Rom.
11
,
5.
2
Tim.
1
,
9.
Rom
,
3
,
24.
Ezek.
36
,
27.
Ephe.
2
,
10.
Rom.
6
,
23.
Election
,
Redemption
,
Vocation
,
Iustification
,
Sanctification
,
&
Glorification
is
of
grace
onely
,
we
can
ascribe
nothing
to
our selues
.
Now
in
this
Diuine
Salutation
,
and
Apostolicall
Benediction
,
mark
that
the
Apostle
beginneth
with
this
grace
.
Dauid
.
Psal
.
4.
Many
say
,
[
q
](A22481-e27320-b)
q
Psal.
4
,
6.
who
will
shew
vs
any
good
?
But
Lord
lift
thou
vp
the
light
of
thy
countenance
vpon
me
.
As
if
he
should
say
,
let
worldly
men
seek
what
they
will
,
and
let
them
place
their
happinesse
in
riches
,
pleasures
,
and
vanities
,
but
my
desire
is
after
thy
loue
and
fauour
aboue
all
.
Hence
it
is
,
that
he
calleth
and
accounteth
God
his
portion
,
[
r
](A22481-e27340-b)
r
Psal.
16
,
5.
&
18
,
2.
his
lot
,
his
inheritance
,
his
rocke
,
his
refuge
,
his
shield
,
and
Castle
of
defence
;
to
shew
,
that
all
his
ioy
was
in
Gods
fauour
,
all
his
comfort
in
Gods
loue
,
and
that
he
preferred
his
grace
before
all
thinges
in
the
world
besides
.
This
affection
is
also
expressed
in
the
73.
Psalm
.
[
s
](A22481-e27360-b)
s
Psal.
73
,
25
,
26.
Whom
haue
I
in
heauen
but
thee
?
And
I
haue
desired
none
in
the
earth
with
thee
:
my
flesh
faileth
,
and
mine
hart
also
,
but
God
is
the
strength
of
mine
heart
,
and
my
portion
for
euer
.
So
the
Apostle
Paul
accounteth
all
thinges
as
losse
and
dung
in
comparison
of
the
grace
of
God
.
Whereby
we
see
,
that
all
men
should
principally
,
and
in
the
first
place
,
seeke
,
wish
,
and
intreat
for
the
feeling
of
Gods
fauour
in
Christ
,
as
the
blessed
Fountaine
of
all
good
things
to
come
vpon
vs
.
[
t
](A22481-e27420-b)
t
Psal.
4
,
7.
Thou
hast
giuen
me
more
ioy
of
heart
,
then
they
haue
had
,
when
their
Wheate
and
their
Wine
did
abound
.
This
giueth
a
man
more
sound
comfort
,
then
hee
can
finde
else-where
.
Wee
haue
a
common
saying
that
runneth
in
euery
Mans
mouth
,
Giue
a
man
good
lucke
,
and
throw
him
into
the
Sea
.
But
this
is
a
Diuine
truth
,
Let
a
man
haue
the
free
Grace
and
fauour
of
GOD
,
and
then
neyther
Sea
nor
Land
;
neither
Fire
nor
Water
;
neyther
Sword
nor
Pestilence
;
neyther
force
nor
Famine
;
neyther
any
other
thing
shall
be
able
to
hurt
him
.
We
see
this
[
e
](A22481-e27440-b)
e
Exod.
14
,
30.
in
Moses
and
the
Israelites
,
when
they
were
come
to
the
Red
Sea
,
and
Pharaoh
with
his
Army
followed
at
their
backes
,
they
were
brought
through
the
Sea
as
on
dry
Land
,
and
were
carried
safely
in
the
Wildernesse
as
on
Eagles
Winges
by
the
prouidence
and
protection
of
God
.
The
three
Children
[
f
](A22481-e27480-b)
f
Dan.
3
,
27
,
&
6
,
22.
were
cast
into
the
Furnance
,
Daniell
was
thrown
into
the
Lyons
denne
:
yet
they
were
not
consumed
with
the
Fire
,
neyther
he
deuoured
by
the
Lyons
.
This
made
the
Prophet
say
;
[
g
](A22481-e27500-b)
g
Psal.
23
,
4.
Though
I
should
walke
through
the
Valley
of
the
shaddow
of
death
,
I
will
feare
none
ill
:
for
thou
art
with
me
,
thy
Rodde
,
and
thy
Staffe
,
they
comfort
me
.
All
other
comfort
is
no
better
then
discomfort
;
all
other
ioy
is
no
better
then
sorrow
and
vexation
of
Spirit
without
this
;
according
to
the
saying
of
the
Wise-man
:
[
h
](A22481-e27520-b)
h
Eccle.
2
,
2.
I
said
of
laughter
,
Thou
art
mad
;
and
of
ioy
,
what
is
this
that
thou
dost
?
[
i
](A22481-e27570-b)
i
Psal.
45
,
2
,
3.
therefore
it
is
said
vnto
him
,
prosper
thou
with
thy
glory
,
ride
vppon
the
word
of
truth
,
and
of
meekenesse
.
On
the
other
side
,
the
want
of
the
loue
and
grace
of
God
,
curseth
all
other
things
vnto
vs
;
yea
,
defileth
and
poysoneth
them
,
and
maketh
them
deadly
,
our
honour
it
turneth
into
shame
,
our
strength
into
weakenesse
,
our
wisedome
into
foolishnesse
,
our
riches
into
snares
,
our
beauty
into
vanity
,
our
sauour
into
hatred
.
We
haue
many
examples
in
the
word
of
God
,
and
by
daily
experience
offered
vnto
vs
of
this
truth
,
the
wisedome
of
Achitophell
,
the
honour
of
Haman
,
the
valour
of
Ioab
,
the
beauty
of
Absolom
,
the
knowledge
of
Iudas
,
all
these
were
good
and
great
blessings
of
God
,
but
all
are
turned
to
be
cursses
vnto
them
,
because
wanting
the
free
grace
of
GOD
,
they
wanted
the
sanctified
vse
of
them
.
Seeing
therefore
,
the
loue
of
God
is
of
greater
price
,
and
more
excellent
value
then
all
the
world
,
and
seeing
his
grace
sanctifieth
and
seasoneth
all
other
blessings
,
and
the
want
thereof
bringeth
a
cursse
vpon
them
,
wee
conclude
and
gather
from
these
reasons
,
that
the
free
fauour
and
mercy
of
God
in
Christ
Iesus
,
is
first
and
aboue
all
other
things
,
to
be
intreated
and
desired
for
our selues
and
others
.
[
k
](A22481-e27660-b)
k
Psal.
51
,
12.
Restore
to
me
the
ioy
of
thy
saluation
,
and
stablish
me
with
thy
free
Spirit
.
So
the
Apostle
teacheth
;
[
l
](A22481-e27680-b)
l
Hebr.
13
,
9.
It
is
a
good
thing
that
the
heart
bee
stablished
with
grace
.
We
see
how
men
are
filled
and
carryed
away
with
naturall
presumption
,
euen
from
their
Cradle
,
perswading
themselues
to
stand
in
a
sure
estate
,
and
thinking
to
escape
the
wrath
of
God
:
but
of
this
free
grace
they
haue
no
tast
,
no
desire
,
no
feeling
of
any
want
.
They
imagine
themselues
to
stand
in
no
neede
thereof
,
they
presume
they
are
in
the
fauour
of
God
;
they
dreame
that
he
cannot
chuse
but
loue
them
.
If
we
want
any
earthlie
blessing
,
the
helpe
of
Friendes
,
the
health
of
bodie
,
the
Treasure
of
this
World
,
we
can
very
quickly
feele
it
,
our
senses
are
sharpe
enough
to
discerne
it
:
but
though
we
want
the
grace
of
God
and
his
fauour
toward
vs
,
wee
haue
no
more
feeling
then
dead
Men
hath
,
wee
neyther
feele
it
,
nor
desire
it
,
nor
once
regard
it
.
We
spend
our
strength
,
wast
our
life
,
and
consume
our
daies
in
seeking
riches
,
honours
,
pleasures
,
and
preferments
,
but
wee
neuer
looke
so
high
as
to
the
grace
of
God
.
We
lye
groueling
like
the
Beastes
vpon
the
Earth
,
wee
vse
euery
day
;
nay
,
euery
houre
,
nay
,
euerie
minute
,
the
blessings
of
God
,
[
f
](A22481-e27710-b)
f
Acts
17
,
28.
In
whom
we
liue
,
and
mooue
,
and
haue
our
being
:
yet
wee
will
not
lift
vp
our
eyes
to
the
chiefe
cause
of
all
,
the
Grace
of
God
.
Let
vs
therefore
aboue
all
thinges
,
seeke
earnestly
for
the
grace
of
God
,
wherein
the
Foundation
of
all
our
happinesse
is
laid
.
He
that
liueth
in
his
fauour
,
hath
comfort
in
all
sorrowes
and
miseries
.
He
that
dyeth
out
of
his
fauour
,
dyeth
as
a
Beast
;
nay
,
worse
then
a
beast
,
and
shall
haue
fellowship
with
the
Deuill
and
his
Angels
,
it
had
beene
good
if
such
a
one
had
neuer
beene
borne
.
For
euen
as
the
rich
man
in
the
Gospell
,
desired
[
g
](A22481-e27730-b)
g
Luke
16
,
24
one
drop
of
Water
to
quench
the
fire
,
and
to
coole
his
tongue
,
and
if
he
might
haue
gotten
it
,
hee
would
haue
preferred
it
before
the
gaining
and
obtaining
of
a
thousand
Worlds
:
so
when
God
shall
set
our
sinnes
in
order
before
vs
,
and
the
Gulfe
of
his
wrath
ready
to
swallow
vs
,
we
shall
cry
out
for
one
drop
of
Grace
,
for
one
drop
of
Faith
,
for
one
drop
of
comfort
,
to
refresh
our
pining
Soules
,
and
to
deliuer
vs
from
the
shaddow
of
death
.
Now
is
the
time
to
desire
and
seeke
after
grace
,
if
we
let
slip
the
present
occasion
offered
vnto
vs
,
we
shall
afterward
cry
out
for
it
,
and
complaine
of
the
want
of
it
,
and
yet
shall
neuer
attaine
vnto
it
.
Thus
was
it
with
the
rich
Man
,
when
he
entreated
Abraham
to
haue
mercy
on
him
,
and
to
send
Lazarus
,
that
he
might
dip
the
tip
of
his
Finger
in
Water
to
coole
his
tongue
,
beeing
tormented
in
that
Flame
:
Abraham
answered
;
Sonne
,
remember
that
thou
in
thy
life
time
receiuedst
thy
pleasures
,
and
likewise
Lazarus
paines
:
now
therefore
hee
is
comforted
,
and
thou
art
tormented
.
Thus
was
it
with
the
foolish
Virgins
who
slumbred
and
slept
,
and
regarded
not
to
procure
and
prouide
Oyle
[
h
](A22481-e27770-b)
h
Mat.
25
,
10
,
11.
for
their
Lampes
:
for
when
the
Bridegroome
was
come
and
had
shut
the
Gate
,
they
cryed
in
vaine
,
Lord
,
Lord
,
open
vnto
vs
,
who
receiued
their
answere
,
Verily
,
I
say
vnto
you
,
I
know
you
not
.
Thus
it
shall
be
with
those
in
the
last
day
,
which
shall
say
;
[
i
](A22481-e27800-b)
i
Math.
7
,
22.
Lord
,
Lord
,
haue
we
not
in
thy
Name
prophesied
?
And
by
thy
Name
cast
out
Deuils
?
And
by
thy
Name
done
many
great
workes
?
For
then
hee
will
professe
vnto
them
,
he
neuer
knew
them
,
depart
from
me
ye
workers
of
iniquity
.
So
shall
it
be
with
those
that
haue
neglected
the
time
,
and
passed
ouer
the
opportunity
,
[
k
](A22481-e27820-b)
k
Luke
14
,
25
26.
who
begin
to
say
,
Lord
,
open
vnto
vs
,
we
haue
eaten
and
drunke
in
thy
presence
,
and
thou
hast
taught
in
our
Streets
:
to
whom
he
shall
say
,
I
know
you
not
whence
ye
are
.
Let
vs
all
be
wise
,
and
beware
by
their
examples
,
that
we
do
not
delay
the
time
from
day
to
day
.
Let
vs
craue
this
guift
of
God
,
that
we
may
haue
it
in
time
of
neede
,
and
in
the
houre
of
tentation
.
If
now
while
we
haue
time
,
we
shall
desire
and
labour
to
obtaine
grace
,
wee
shall
not
neede
heereafter
to
stand
in
feare
of
Death
,
or
to
cry
out
through
horror
and
despaire
!
O
that
I
had
one
drop
of
Faith
!
O
that
I
had
one
drop
of
Grace
.
[
l
](A22481-e27880-b)
l
Three
steps
leading
vs
to
finde
Gods
grace
.
that
wee
must
make
to
trace
it
,
and
finde
it
out
,
are
these
.
The
first
degree
or
steppe
,
is
to
dislike
our selues
,
and
to
bee
in
disgrace
with
our selues
.
Euery
man
naturally
,
is
in
loue
with
himselfe
,
and
his
owne
shadow
.
But
wee
must
cast
off
this
selfe-loue
,
that
cleaueth
so
fast
and
hangeth
on
,
and
learne
to
know
our selues
,
and
to
hate
our selues
.
No
man
can
magnifie
Gods
mercy
sufficiently
,
vntill
hee
attaine
to
the
knowledge
of
his
owne
misery
.
Daniell
,
a
man
gratious
and
dearely
beloued
of
GOD
acknowledged
this
in
his
prayer
,
and
as
it
were
ascendeth
into
the
presence
of
God
by
this
steppe
,
[
m
](A22481-e27910-b)
m
Dan.
9
,
7
,
8.
O
Lord
,
righteousnesse
belongeth
vnto
thee
,
and
vnto
vs
open
shame
,
as
appeareth
this
day
,
to
our
Kings
,
to
our
Princes
,
to
our
Fathers
,
and
vnto
euery
Man
of
Iudah
,
because
we
haue
sinned
against
thee
.
This
was
the
course
that
the
Prodigall
Sonne
tooke
,
and
the
way
that
he
entred
,
[
g
](A22481-e27930-b)
g
Luke
15
,
21
Father
,
I
haue
sinned
against
Heauen
and
before
thee
,
and
am
no
more
worthy
to
bee
called
thy
Sonne
.
Thus
did
the
poore
Publican
insinuate
himselfe
into
the
grace
of
God
,
and
departed
iustifyed
in
his
sight
,
he
smote
his
breast
,
saying
;
[
h
](A22481-e27950-b)
h
Luke
18
,
13
Lord
,
be
mercifull
to
me
a
Sinner
.
To
be
proud
,
and
puffed
vp
with
our
owne
righteousnesse
,
and
to
trust
in
our
owne
wisedome
,
is
the
fore-runner
of
a
fall
.
The
second
step
to
obtaine
grace
,
is
,
after
we
haue
felt
this
want
and
misery
in
our selues
,
wee
must
not
rest
there
,
but
earnestly
desire
,
and
inwardly
hunger
and
thirst
after
the
loue
and
fauour
of
God
in
Christ
,
aboue
all
earthly
thinges
.
First
,
we
must
feele
our selues
empty
,
before
our
Soules
can
haue
this
hunger
.
Our
Sauiour
describing
true
blessednesse
to
his
Disciples
,
and
shewing
wherein
it
consisteth
contrary
to
the
iudgement
of
the
World
,
hee
saith
;
[
i
](A22481-e27980-b)
i
Math.
5
,
3
,
6.
Blessed
are
the
poore
in
Spirit
;
that
is
,
that
know
themselues
poore
,
that
feele
themselues
poore
and
voide
of
righteousnesse
:
and
then
he
addeth
,
Blessed
are
they
which
hunger
and
thirst
after
righteousnesse
,
for
they
shall
be
filled
.
We
must
[
k
](A22481-e28010-b)
k
Iohn
6
,
27.
and
4
,
14.
hunger
after
the
meat
that
neuer
perisheth
:
wee
must
thirst
after
that
Well
of
Water
which
springeth
vp
vnto
euerlasting
life
.
If
wee
neuer
hunger
after
grace
,
we
shall
neuer
haue
grace
.
The
whole
desire
[
l
](A22481-e28030-b)
l
Math.
9
,
12.
not
the
Phisition
,
but
they
that
are
sicke
:
They
[
m
](A22481-e28050-b)
m
Iohn
.
9
,
41.
which
thinke
they
see
,
are
made
blind
,
and
their
sinne
remaineth
.
Lastly
,
it
is
required
of
vs
,
to
lay
hould
by
the
hand
of
a
true
Faith
,
vpon
the
grace
and
mercy
of
God
in
Christ
Iesus
,
offered
vnto
all
of
vs
in
the
promises
of
the
Gospell
generally
,
and
learne
to
apply
them
to
our selues
particularly
.
Christ
calleth
those
[
n
](A22481-e28080-b)
n
Mat.
11
,
28.
that
are
weary
and
heauy
laden
,
promising
to
ease
end
refresh
them
.
In
the
last
and
great
day
of
the
Feast
,
Iesus
stood
and
cryed
,
saying
;
[
o
](A22481-e28090-b)
o
Iohn
7
,
37.
If
any
man
thirst
,
let
him
come
vnto
me
and
drinke
.
He
teacheth
;
[
p
](A22481-e28110-b)
p
Mark
16
,
16
That
he
that
shall
beleeue
and
be
Baptized
,
shall
be
saued
.
These
are
generall
promises
,
these
require
particular
application
.
Wee
cannot
receiue
them
into
our
hearts
,
and
make
them
our
owne
,
except
we
lay
houlde
of
them
by
a
speciall
Faith
.
This
liuely
Faith
,
bringeth
Christ
home
to
vs
,
and
openeth
the
doores
of
our
Soules
to
entertaine
him
.
If
then
we
feele
our
owne
miserie
,
if
we
hunger
after
mercie
,
and
if
wee
apply
the
promises
of
the
Gospell
to
vs
particularly
,
we
shall
be
assured
to
finde
the
grace
of
God
,
and
tast
plentifully
and
abundantly
of
his
loue
.
So
many
as
truely
desire
grace
,
must
looke
to
attaine
it
by
these
meanes
,
and
climb
vp
to
the
top
of
it
by
these
steps
and
degrees
,
as
by
certaine
staires
.
Hee
that
will
seeke
a
benefite
from
a
Prince
,
must
first
seeke
to
bee
gratious
with
the
Prince
and
get
his
fauor
:
he
must
neuer
look
to
be
respected
and
regarded
in
his
suit
,
that
is
out
of
the
Princes
fauour
:
so
if
wee
would
haue
wealth
,
welfare
,
ease
,
honour
,
peace
,
prosperity
,
or
any
other
guifts
,
we
must
before
all
things
,
labour
to
bee
gratious
with
the
great
God
of
Heauen
,
and
seeke
to
be
accepted
in
his
beloued
.
This
serueth
to
reprooue
the
preposterous
course
of
carnall
Men
,
[
h
](A22481-e28170-b)
h
Horac
.
epistol
lib.
1.
Epist.
1.
who
set
the
Cart
before
the
Horse
,
and
place
the
Boby
before
the
Soule
,
and
aduance
the
Earth
aboue
the
Heauen
,
and
so
ouerthrow
the
whole
order
of
Nature
,
labouring
first
for
wealth
,
and
afterward
for
vertue
;
first
,
for
Riches
;
afterward
,
for
Religion
:
first
,
to
bee
great
in
the
World
;
afterward
to
bee
gratious
with
God
.
These
men
seeke
from
day
to
day
,
and
from
yeare
to
yeare
for
earthly
profites
,
and
vanishing
pleasures
:
but
neuer
thinke
on
the
root
of
all
blessings
,
the
grace
of
God
.
This
corruption
is
reproued
by
Christ
,
who
prescribeth
vnto
vs
a
better
way
,
when
he
saith
;
[
i
](A22481-e28200-b)
i
Math.
6
,
33.
Seeke
ye
first
the
Kingdome
of
God
and
his
righteousnesse
,
and
all
these
things
shall
be
ministred
vnto
you
.
If
the
things
of
this
world
be
the
first
in
our
thoughts
,
the
cheefest
in
our
desires
,
the
greatest
in
our
estimation
,
and
the
best
in
our
imagination
,
we
haue
our
reward
,
wee
must
looke
for
no
other
reward
at
the
hands
of
God
.
[
k
](A22481-e28250-b)
k
Esay
9
,
3.
then
those
that
reioyce
in
Haruest
,
or
such
as
finde
great
spoiles
and
rich
booties
.
If
thou
shouldst
finde
Mines
of
Siluer
and
Gold
,
and
Mountaines
of
Pearles
and
precious
Stones
,
they
could
not
giue
such
comfort
and
contentment
vnto
thy
Soule
,
as
this
grace
of
God
is
able
to
doe
,
which
is
a
Iewell
of
Iewels
.
Blessed
is
the
man
that
findeth
this
Treasure
,
and
getteth
it
into
his
heart
,
for
the
[
l
](A22481-e28260-b)
l
Pro.
3
,
14
,
15
Marchandize
thereof
,
is
better
then
the
Marchandize
of
Siluer
,
and
the
gaine
thereof
is
better
then
Gold
:
it
is
more
precious
then
Pearles
,
and
all
thinges
that
thou
canst
desire
,
are
not
to
bee
compared
vnto
it
.
For
these
treasures
of
the
earth
,
which
worldly
men
haue
in
so
great
price
and
estimation
,
are
bought
at
a
deere
rate
of
the
owners
,
but
the
Lord
offereth
and
giueth
his
grace
frankly
and
freely
vnto
vs
,
which
neede
the
same
,
as
we
read
in
the
prophesie
[
m
](A22481-e28270-b)
m
Esay
55
,
5
,
1
Iames
1
,
2.
of
Esay
,
and
in
the
Epistle
of
Iames.
Secondly
,
the
Marchandize
of
these
Pearles
may
be
stolne
from
vs
,
we
cannot
so
safely
and
closely
lay
them
vp
,
but
time
will
consume
them
,
rust
will
rot
them
,
and
Theeues
will
steale
them
,
[
n
](A22481-e28310-b)
n
Math.
6
,
19
as
our
Sauiour
teacheth
in
the
Gospell
:
But
the
grace
of
God
shall
neuer
dye
or
decay
,
but
is
euer
flourishing
,
and
euerlasting
.
Lastly
,
the
gain
of
Siluer
&
Gold
,
if
we
could
possesse
it
in
the
greatest
measure
,
is
but
to
maintaine
the
body
,
and
to
prouide
for
this
present
life
for
a
season
:
but
the
gaining
of
grace
and
the
fauour
of
God
,
is
an
entituling
of
vs
to
the
Kingdome
of
heauen
,
and
to
eternall
life
,
which
he
that
hath
this
grace
of
God
in
his
heart
,
shall
possesse
for
euer
.
Indeed
,
few
men
do
beleeue
this
,
because
they
make
more
reckoning
of
thinges
earthly
,
then
heauenly
:
but
all
men
shall
finde
it
to
be
true
in
the
end
.
This
treasure
the
poore
may
haue
as
well
as
the
rich
.
In
all
tentations
this
will
stand
by
vs
,
and
raise
vs
vp
when
we
are
cast
downe
,
and
strengthen
vs
when
we
are
weake
.
This
grace
(
whereby
wee
are
freely
beloued
)
will
goe
with
vs
abroad
,
will
stay
with
vs
at
home
,
will
lye
downe
with
vs
in
bed
,
will
sit
with
vs
at
Table
,
will
direct
vs
in
prosperity
,
will
sticke
to
vs
in
trouble
,
will
comfort
vs
in
sicknesse
,
will
solace
vs
in
death
,
and
will
accompany
vs
to
heauen
.
To
desire
this
,
is
the
best
couetousnesse
,
and
that
which
onely
hath
alowance
and
approbation
from
God
,
[
o
](A22481-e28330-b)
o
1
Cor.
14
,
1
and
therefore
the
Apostle
chargeth
vs
to
couet
spirituall
thinges
.
All
these
thinges
teach
vs
to
rest
and
rely
vpon
the
grace
of
God
,
as
vppon
the
onely
comfort
of
our
Soules
,
and
the
very
life
of
our
liues
,
according
to
the
practise
of
the
Prophet
.
Psal.
4.
after
he
had
desired
of
God
to
lift
vp
his
louing
countenance
vpon
him
,
he
addeth
;
[
p
](A22481-e28350-b)
p
Psal.
4
,
8.
I
will
lay
mee
downe
and
also
sleepe
in
peace
,
for
thou
,
Lord
,
onely
makest
me
dwell
in
safety
.
[
And
peace
,
&c.
]
Hitherto
we
haue
spoken
of
the
first
blessing
,
which
the
Apostle
craueth
for
them
;
to
wit
,
the
grace
of
God
,
which
is
the
grace
of
graces
:
Now
followeth
the
second
,
which
is
peace
,
which
is
a
notable
fruit
,
growing
vpon
the
blessed
tree
of
grace
.
This
signifieth
the
quiet
concord
and
vnity
,
which
the
faithfull
are
made
partakers
of
,
beeing
once
ingrafted
into
Christ
,
and
brought
into
the
bosome
of
the
Church
.
They
find
peace
and
are
at
an
agreement
,
which
hath
many
branches
,
and
standeth
of
many
parts
,
euery
one
whereof
is
a
most
worthy
blessing
.
First
,
[
q
](A22481-e28400-b)
q
Rom.
5
,
1.
wee
are
at
peace
with
God
,
when
we
are
reconciled
vnto
God
in
Christ
,
so
that
he
hath
no
quarrell
or
controuersie
against
vs
.
Rom.
5.
1.
Secondlie
,
wee
are
at
peace
with
the
elect
Angels
,
[
r
](A22481-e28420-b)
r
Psal.
91
,
11.
which
pitch
their
Tents
round
about
vs
,
and
are
set
to
guard
vs
,
least
we
dash
our
foot
against
a
Stone
.
Thirdly
,
we
are
at
peace
with
our selues
,
when
our
consciences
enioy
quietnesse
and
tranquility
,
not
accusing
or
condemning
,
but
excusing
and
cleering
vs
,
being
washed
in
the
blood
of
Christ
,
[
s
](A22481-e28430-b)
s
Phil.
4
,
7.
This
is
that
peace
of
God
which
passeth
all
vnderstanding
.
Fourthly
,
wee
are
at
peace
with
Gods
Children
,
[
t
](A22481-e28440-b)
t
Esay
11
,
6.
foretold
by
the
Prophet
,
that
the
wilde
Beasts
and
tame
should
dwell
together
,
the
cruell
and
the
gentle
should
couch
together
,
and
practised
by
the
Church
and
beleeuers
,
[
u
](A22481-e28450-b)
u
Actes
4
,
32.
who
are
saide
to
be
of
one
Soule
,
and
of
one
heart
.
Fiftly
,
we
haue
peace
with
our
enemies
,
who
are
charged
not
to
touch
the
Lords
annointed
,
and
to
doe
his
Prophets
no
harme
.
This
is
so
farre
verified
,
as
is
expedient
to
set
forth
the
glory
of
God
,
to
procure
the
safety
of
the
godly
,
and
to
represse
the
rage
of
the
Reprobate
.
Thus
Ioseph
was
at
peace
with
Pharaoh
,
Obadiah
with
Ahab
,
and
Daniell
with
Nabucadnezzer
,
Mordecai
and
the
Iewes
with
Ahashuerosh
:
and
thus
is
the
saying
of
the
Wise-man
verified
;
[
x
](A22481-e28540-b)
x
Pro.
16
,
7.
When
the
waies
of
a
Man
please
the
Lord
,
he
will
make
also
his
enemies
at
peace
with
him
.
Lastly
,
we
haue
peace
with
the
Beasts
of
the
fielde
,
the
Foules
of
the
Heauen
,
and
all
the
Creatures
of
God
,
so
that
we
shall
find
help
and
comfort
from
them
,
[
y
](A22481-e28560-b)
y
Hos.
2
,
18.
as
we
see
in
the
Prophet
,
God
maketh
a
Couenant
with
them
for
his
people
.
Hos.
2.
In
that
day
I
will
make
a
Couenant
for
them
,
with
the
wilde
Beasts
,
and
with
the
Foules
of
the
Heauen
,
and
with
that
which
creepeth
vpon
the
earth
:
I
will
breake
the
Bow
and
the
Sword
,
and
the
battell
out
of
the
Earth
,
and
will
make
them
to
sleepe
safely
.
Loe
heere
how
large
and
ample
is
this
peace
,
and
how
many
and
woorthy
preheminences
there
are
thereof
.
This
peace
followeth
grace
,
as
a
fruit
of
it
,
and
therefore
(
we
see
)
it
is
ioyned
vnto
it
both
in
this
place
,
and
in
sundry
other
Epistles
.
[
z
](A22481-e28620-b)
z
Deu.
28
,
3
,
4
Deut.
28.
that
when
once
they
belong
to
God
,
and
are
vnder
his
grace
,
as
vnder
the
shaddowe
of
his
Wings
,
all
his
blessings
should
follow
them
,
and
come
vpon
them
from
Heauen
and
Earth
,
from
house
and
fielde
,
from
soule
and
body
,
that
they
should
be
blessed
in
the
fruit
of
their
body
,
in
the
increase
of
their
Cattle
,
and
in
the
aboundance
of
all
things
.
Aaron
and
his
Sonnes
did
thus
blesse
the
people
,
Num.
6.
6.
The
Lord
lift
vp
his
countenance
vpon
thee
,
and
giue
thee
peace
.
Where
we
see
,
he
setteth
peace
after
the
shining
of
Gods
gratious
countenance
vpon
them
.
This
the
Apostle
teacheth
in
the
Epistle
to
the
Romanes
,
hauing
proued
at
large
that
we
are
iustified
without
the
workes
of
the
Law
,
hee
addeth
;
[
a
](A22481-e28680-b)
a
Rom.
5
,
1.
Being
then
iustified
by
Faith
,
we
haue
peace
toward
God
,
through
our
Lord
Iesus
Christ
.
The
Prophet
Dauid
,
expressing
that
God
is
his
Shepheard
,
to
refresh
him
with
his
grace
,
to
feede
him
with
his
word
,
to
rule
him
by
his
staffe
,
and
to
deliuer
him
from
danger
,
[
b
](A22481-e28710-b)
b
Psal.
23
,
1
,
6
,
and
84
,
11.
concluded
hereupon
;
I
shall
want
nothing
,
doubtlesse
kindnesse
and
mercy
shall
follow
me
all
the
daies
of
my
life
,
and
I
shall
remaine
a
long
season
in
the
house
of
the
Lord
.
The
like
we
see
in
another
place
;
The
Lord
God
is
the
Sunne
and
Shield
vnto
vs
:
the
Lord
will
giue
grace
and
glorie
,
and
no
good
thing
will
he
with-hold
from
them
that
walke
vprightly
.
The
Apostle
Paul
setteth
downe
at
large
the
blessings
flowing
from
this
loue
of
God
,
[
c
](A22481-e28750-b)
c
Ephe.
1
,
5
,
6.
Who
hath
predestinated
vs
to
be
adopted
through
Iesus
Christ
,
in
himselfe
,
according
to
the
good
pleasure
of
his
will
,
to
the
praise
of
the
glory
of
his
grace
,
where-with
hee
hath
made
vs
freely
accepted
in
his
beloued
,
by
whom
we
haue
Redemption
through
his
blood
,
euen
the
forgiuenesse
of
sinnes
,
according
to
his
rich
grace
,
whereby
hee
hath
beene
aboundant
toward
vs
in
all
wisedome
and
vnderstanding
.
Where
he
teacheth
,
that
the
free
grace
of
God
,
whereby
wee
are
accepted
in
his
beloued
,
in
whom
hee
is
well
pleased
,
and
exceedingly
contented
,
is
the
cause
of
all
other
mercies
,
and
therefore
such
as
are
in
his
fauour
,
shall
finde
the
fruites
thereof
to
their
comfort
,
and
haue
all
his
blessings
to
ouertake
them
.
[
d
](A22481-e28790-b)
d
Rom.
5
,
2.
By
whom
also
thorough
Faith
we
haue
this
accesse
into
this
grace
wherein
we
stand
,
and
reioyce
vnder
the
hope
of
the
glory
of
God
.
We
may
freely
come
into
the
presence
of
God
,
we
haue
boldnesse
to
aske
any
thing
that
we
want
,
we
haue
assurance
to
be
heard
when
we
call
vpon
him
.
If
God
be
on
our
side
,
who
shall
be
against
vs
?
Who
spared
not
his
owne
Sonne
,
but
gaue
him
for
vs
all
to
death
,
[
e
](A22481-e28840-b)
e
Rom.
8
,
32.
how
shall
he
not
with
him
giue
vs
all
things
also
?
[
f
](A22481-e28900-b)
f
Deut.
7
,
8.
Because
the
Lord
loued
you
,
and
because
he
would
keepe
the
oath
which
he
had
sworne
vnto
our
Fathers
,
the
Lord
hath
brought
you
out
by
a
mighty
hand
,
and
deliuered
you
out
of
the
house
of
bondage
.
And
afterward
he
putteth
them
in
minde
,
[
g
](A22481-e28920-b)
g
Deut.
23
,
5.
That
the
Lord
would
not
hearken
vnto
Balaam
,
but
the
Lorde
their
God
turned
his
cursse
to
a
blessing
vnto
them
,
because
he
loued
them
.
Thus
doth
the
Prophet
tell
the
people
of
God
;
[
h
](A22481-e28940-b)
h
Psal.
44
,
3.
That
they
inherited
not
the
Land
by
their
owne
Sword
,
neyther
did
their
owne
Arme
saue
them
,
but
his
right
hand
,
and
his
Arme
,
and
the
light
of
his
countenance
,
because
he
did
fauour
them
.
[
i
](A22481-e28980-b)
i
Psal.
91
,
14.
to
this
purpose
.
Psal.
91.
Because
he
hath
loued
me
,
therefore
will
I
deliuer
him
:
I
will
exalt
him
,
because
hee
hath
knowne
my
Name
.
Lay
now
all
these
things
together
,
and
consider
,
that
seeing
we
haue
free
accesse
to
the
Throne
of
grace
,
seeing
wee
haue
Christ
,
the
greatest
blessing
of
all
giuen
vnto
vs
,
seeing
all
Creatures
are
reconciled
vnto
vs
:
and
lastly
,
we
being
loued
,
do
loue
God
againe
,
and
poure
out
streames
issuing
from
his
Fountaine
,
and
all
this
proceedeth
from
his
grace
:
wee
conclude
,
that
such
as
are
in
Gods
fauour
haue
his
blessings
following
them
.
[
k
](A22481-e29040-b)
k
Ester
5
,
12.
and
7
,
9.
&
the
next
day
he
was
most
wretched
;
one
day
in
fauor
,
the
next
day
out
of
fauour
;
one
day
honored
,
the
next
day
hanged
.
Nay
,
thus
it
fareth
&
falleth
out
oftentimes
with
the
godly
,
as
wee
see
in
Dauid
;
who
was
greater
in
Sauls
Court
then
he
?
Who
was
more
praised
and
preferred
?
Was
made
the
Sonne
in
Law
of
the
King
,
and
the
Captaine
of
the
Hoast
:
yet
by
and
by
hee
was
disgraced
,
degraded
,
and
depraued
by
flatterers
and
false
informers
,
cast
out
of
the
fauour
of
the
King
,
and
put
in
danger
of
his
life
.
It
is
not
so
with
God
,
it
is
not
so
with
his
fauour
shewed
toward
the
godly
:
whom
hee
loueth
once
,
[
l
](A22481-e29070-b)
l
Iohn
13
,
1.
hee
loueth
euer
:
he
dooth
not
change
,
he
cannot
lye
,
he
will
not
repent
.
He
is
vnchangeable
,
there
is
no
shaddow
of
change
with
him
,
his
gifts
are
without
repentance
.
There
is
great
comfort
in
such
fauour
,
seeke
therefore
for
his
fauour
,
aboue
the
fauour
of
Princes
:
and
make
much
of
it
when
we
haue
found
it
.
Great
is
the
loue
of
Parents
toward
their
Children
:
but
the
loue
of
God
surmounteth
them
all
,
and
that
loue
which
can
be
in
them
.
[
m
](A22481-e29120-b)
m
1
Kin
10
,
8.
the
people
and
seruants
of
Salomon
happy
,
which
did
stand
euer
before
him
to
hear
his
wisedom
.
When
Elisha
demaunded
of
the
Shunamite
[
n
](A22481-e29160-b)
n
2
Kin
4
,
13.
what
hee
should
doe
for
her
,
or
whether
there
were
any
thing
to
be
spoken
for
her
to
the
King
,
or
to
the
Captaine
of
the
hoast
:
she
answered
,
I
dwell
among
mine
owne
people
.
She
liued
in
peace
and
quietnesse
,
she
had
no
cause
to
make
any
complaint
against
any
her
Neighbours
,
she
was
not
driuen
to
make
any
suit
to
King
or
Captaine
,
shee
troubled
not
others
,
and
others
troubled
not
her
,
and
this
she
accounted
an
happy
life
.
But
the
happy
estate
and
blessed
condition
of
the
faithfull
,
is
a
thousand
times
greater
:
they
are
at
peace
with
heauen
and
earth
,
with
Men
&
Angels
,
with
themselues
,
and
with
all
others
,
with
life
and
death
,
nothing
shall
be
able
to
hurt
them
.
True
it
is
,
they
haue
no
promise
to
bee
free
from
tentations
and
troubles
,
Famine
may
come
,
Persecution
,
Pestilence
,
nakednesse
,
pouertie
,
perill
,
and
tribulation
may
come
,
and
death
shall
come
:
but
we
haue
a
gratious
and
sure
promise
,
that
they
shall
not
hurt
vs
,
or
destroy
vs
,
or
hinder
our
saluation
,
they
are
all
Enemies
without
Armour
,
as
Souldiers
without
a
Sword
,
as
Serpents
without
a
sting
,
and
as
Aspes
without
venome
.
This
is
it
which
the
Prophet
handleth
at
[
o
](A22481-e29190-b)
o
Psal.
91
,
1
,
3
,
5
,
6
,
7
,
10.
large
.
Psal.
91.
Who
so
dwelleth
in
the
secret
of
the
most
High
,
shall
abide
in
the
shaddow
of
the
Almightie
:
surely
,
he
will
deliuer
thee
from
the
Snare
of
the
Hunter
,
and
from
the
noysome
Pestilence
:
thou
shalt
not
bee
afraide
of
the
feare
of
the
night
,
nor
of
the
Arrow
that
flyeth
by
day
:
nor
of
the
Pestilence
that
walketh
in
the
darknesse
,
nor
of
the
Plague
that
destroyeth
at
noone-day
,
A
thousand
shall
fall
at
thy
side
,
and
ten
thousand
at
thy
right
hand
,
but
it
shall
not
come
neere
thee
:
there
shall
none
come
vnto
thee
,
neyther
shall
any
Plague
come
neere
thy
Tabernacle
.
He
meaneth
not
in
these
wordes
,
that
the
godly
shall
bee
free
from
troubles
,
sicknesses
,
&
al
calamities
,
but
that
God
doth
so
care
for
them
,
and
watch
ouer
them
,
that
nothing
shall
be
able
to
hurt
and
harme
them
,
but
he
will
giue
them
a
sanctified
vse
of
the
Crosse
,
and
make
all
thinges
turne
to
their
good
,
and
further
their
saluation
.
This
is
it
which
the
Apostle
Paul
offereth
to
our
considerations
;
[
p
](A22481-e29220-b)
p
1
Cor.
3
,
21
,
22
,
23.
Let
no
man
reioyce
in
men
,
for
all
things
are
yours
:
whether
it
be
Paule
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
:
whether
they
bee
thinges
present
,
or
thinges
to
come
,
euen
all
are
yours
,
and
ye
Christes
,
and
Christ
,
Gods
.
Great
is
the
dignity
and
excellency
of
the
godly
,
that
all
things
are
made
to
serue
to
their
vse
,
and
are
appointed
in
the
ordinance
of
God
to
serue
for
their
profite
:
according
to
that
which
he
hath
in
another
place
,
[
q
](A22481-e29240-b)
q
Rom.
8
,
28
We
know
that
all
thinges
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
Where
we
see
he
teacheth
,
that
not
onely
thinges
present
are
ours
,
but
thinges
to
come
:
not
onely
life
is
ours
,
but
also
death
,
which
is
a
gaine
and
aduantage
to
the
godly
,
and
an
entrance
or
doore
that
leadeth
to
euerlasting
life
.
What
greater
glory
can
befall
vs
,
or
what
greater
happinesse
can
we
desire
,
then
to
haue
all
things
ours
.
Life
is
ours
,
death
is
ours
,
the
world
is
ours
,
the
Crosse
is
ours
,
the
Crown
is
ours
,
heauens
is
ours
,
the
Angels
are
ours
,
Christ
is
ours
,
God
is
ours
,
all
is
ours
,
and
what
is
there
that
is
not
ours
?
What
a
great
honour
is
this
?
Or
who
is
it
that
can
doubt
of
these
thinges
?
Or
whom
should
not
these
priuiledges
mooue
?
The
World
is
a
place
of
our
resting
:
Life
the
time
of
our
bettering
:
Death
,
is
a
change
of
our
misery
,
and
an
entrance
into
glorie
:
things
present
,
are
the
beginning
of
our
comfort
:
things
to
come
,
are
the
consummation
of
our
comfort
:
the
Crosse
is
our
instruction
:
the
Angels
are
our
Watchmen
:
the
heauen
is
our
happinesse
:
Christ
is
our
Sauiour
:
God
is
our
Father
:
all
thinges
are
fauourers
and
furtherers
of
our
saluation
.
It
is
a
comfort
of
all
comforts
,
that
we
are
at
peace
with
God
,
that
he
is
our
friend
,
and
that
hee
hath
no
controuersie
against
vs
.
If
God
were
against
vs
,
who
should
bee
able
to
stand
for
vs
,
or
dare
take
vpon
him
the
protection
and
defence
of
vs
?
But
beeing
iustified
by
Faith
,
we
are
at
peace
with
God
.
It
is
a
great
blessing
to
be
at
peace
with
men
:
but
it
is
a
greater
blessing
to
be
at
peace
with
God
.
We
are
at
peace
with
the
blessed
Angels
,
[
r
](A22481-e29260-b)
r
Hebr.
1
,
14.
Who
are
all
ministring
Spirits
,
sent
forth
to
Minister
for
their
sakes
which
shall
be
heires
of
saluation
.
They
guard
vs
from
dangers
,
they
carry
vs
,
as
a
Nurse
doth
her
Childe
in
her
Armes
,
that
we
be
not
hurt
by
the
Deuill
,
or
his
Angels
,
or
his
Instruments
.
We
are
at
peace
with
the
Church
;
that
is
,
with
all
such
as
feare
God
,
and
beleeue
in
Christ
.
The
Prophet
Esay
speaking
of
the
Kingdome
of
Christ
,
and
of
the
fruits
of
the
Gospell
,
foretelleth
;
That
[
s
](A22481-e29310-b)
s
Esay
11
,
6.
the
Wolfe
shall
dwell
with
the
Lambe
,
and
the
Leopard
with
the
Kidde
,
and
the
Calfe
,
and
the
Lyon
,
and
a
fat
Beast
together
,
and
a
little
Child
shall
lead
them
,
&c.
Meaning
thereby
,
that
when
a
man
is
called
into
the
State
of
grace
,
howsoeuer
by
Nature
he
haue
the
greedinesse
of
a
Wolfe
,
the
wildnesse
of
a
Leopard
,
the
fiercenesse
of
a
Lyon
,
the
cruelty
of
a
Beare
,
hee
shall
lay
away
his
sauage
and
brutish
Nature
,
and
become
gentle
,
and
liue
peaceably
with
all
men
.
We
are
at
peace
with
our
own
selues
,
which
is
the
peace
of
a
good
conscience
,
when
it
being
washed
in
the
blood
of
Christ
,
ceaseth
to
accuse
and
terrifie
,
and
beginneth
to
excuse
and
comfort
vs
;
when
neither
Hell
,
nor
Death
,
nor
damnation
,
nor
any
daunger
doth
dismay
vs
,
or
bring
vs
to
despaire
:
but
in
the
midst
of
all
,
[
t
](A22481-e29330-b)
t
Col.
3
,
15.
we
haue
the
peace
of
God
ruling
in
our
hearts
,
as
the
Apostle
speaketh
.
Coloss.
3.
15.
If
a
man
weare
at
peace
with
the
Angels
,
with
men
,
and
with
all
the
Creatures
,
if
he
had
no
Enemy
to
encounter
him
,
but
liued
at
peace
with
others
:
yet
if
he
were
at
warre
and
Mortall
enmity
with
himselfe
,
if
he
felt
the
terrors
of
conscience
,
and
his
owne
heart
condemning
him
,
hee
should
quickly
finde
what
a
great
blessing
it
is
to
haue
a
cleere
conscience
,
which
is
a
continuall
Feast
.
This
peace
was
in
Dauid
,
when
he
said
,
in
the
midst
of
manifolde
dangers
,
[
u
](A22481-e29360-b)
u
Psal.
3
,
5
,
6.
I
laid
me
downe
and
slept
,
and
rose
againe
;
for
the
Lord
sustained
me
:
I
will
not
be
afraid
of
ten
thousand
of
the
people
that
should
beset
me
round
about
.
This
is
of
such
excellency
,
that
it
is
called
[
o
](A22481-e29380-b)
o
Phil.
4
,
7.
The
peace
of
God
that
passeth
all
vnderstanding
:
it
is
in
stead
of
a
guard
,
to
keepe
our
hearts
and
minds
in
Christ
.
Wee
are
at
peace
with
our
enemies
,
both
because
so
soone
as
we
beleeue
in
Christ
,
wee
seeke
to
haue
peace
with
all
men
,
so
farre
as
is
possible
,
[
p
](A22481-e29400-b)
p
Rom.
12
,
18
and
as
much
as
lieth
in
vs
,
and
because
God
restraineth
the
mallice
of
the
Enemies
,
and
inclineth
their
hearts
to
embrace
peace
;
Thus
God
brought
Abraham
and
Isaac
into
fauour
with
Abimelec
King
of
Gerar
,
that
he
was
ready
and
willing
,
no
onely
to
receiue
peace
when
it
was
offered
,
but
to
craue
peace
when
it
was
not
desired
.
Thus
God
brought
Daniell
into
fauour
with
the
chiefe
of
the
Eunuchs
and
sundry
others
,
to
finde
the
fruits
of
loue
at
the
handes
of
their
enemies
,
because
he
hath
the
harts
of
all
men
in
his
owne
hand
,
to
wind
them
and
turne
them
at
his
owne
pleasure
.
Lastly
,
we
are
at
peace
with
all
Creatures
in
Heauen
and
Earth
;
aboue
and
beneath
,
which
are
made
to
serue
for
our
benefite
and
saluation
.
The
Prophet
saith
;
[
q
](A22481-e29470-b)
q
Psal.
91
,
13.
Thou
shalt
walk
vpon
the
Lyon
and
the
Aspe
,
the
young
Lyon
and
the
Dragon
shalt
thou
tread
vnder
foot
.
And
God
promiseth
,
To
make
a
[
r
](A22481-e29500-b)
r
Hos.
2
,
18.
Couenant
for
them
with
the
Beastes
and
Fowles
,
that
they
shall
walk
safely
.
All
these
priuiledges
teach
vs
(
hauing
such
a
large
peace
with
God
and
his
Angels
,
with
the
Church
and
our
owne
selues
,
with
our
Enemies
and
all
Creatures
)
that
it
is
the
most
comfortable
thing
in
the
world
,
to
be
vnder
the
grace
and
Couenant
of
God
,
and
that
nothing
is
more
to
bee
desired
,
then
to
feele
the
fauour
of
God
towards
vs
:
for
hauing
this
,
we
possesse
all
things
.
If
wee
want
him
and
his
fauour
,
though
we
haue
all
the
world
,
it
will
not
nor
cannot
content
vs
,
but
all
things
are
curssed
to
vs
,
and
we
to
them
.
[
s
](A22481-e29560-b)
s
Esay
57
,
19
,
20
,
21.
I
create
the
fruit
of
the
lippes
to
be
peace
;
peace
vnto
them
that
are
farre
off
,
and
to
them
that
are
nere
,
saith
the
Lord
,
for
I
will
heale
them
:
but
the
wicked
are
like
the
raging
Sea
that
cannot
rest
,
whose
Waters
cast
vp
Mire
and
Dirt
,
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
God
setteth
himselfe
against
them
,
and
all
Creatures
shall
confound
them
and
fight
against
them
,
vntil
they
are
confounded
and
ouerthrowne
.
And
as
the
Apostle
speaking
of
the
blessed
and
happy
estate
of
the
godly
,
declareth
,
that
all
things
are
theirs
:
so
on
the
other
side
we
may
truely
say
of
the
vngodly
,
that
nothing
is
theirs
;
they
haue
Title
and
interest
in
no
creature
to
receiue
any
comfort
in
them
,
or
stay
from
them
,
or
protection
by
them
.
God
is
become
their
Enemy
,
the
Angels
are
armed
to
destroy
them
,
their
owne
consciences
conuince
and
condemne
them
,
the
Heauen
is
shut
against
them
,
death
is
the
gate
of
Hell
vnto
them
,
affliction
is
a
meanes
of
murmuring
in
them
,
the
World
is
a
Snare
vnto
them
,
Christ
is
a
Rocke
of
offence
vnto
them
,
the
Gospell
is
the
fauour
of
death
vnto
them
,
the
mercy
of
God
is
made
a
Packe-horse
for
their
sinnes
,
all
the
ordinances
of
God
are
abused
by
them
,
and
all
the
workes
of
Gods
handes
shall
bee
Instruments
of
their
confusion
.
If
any
thing
may
be
accounted
theirs
,
it
is
[
t
](A22481-e29590-b)
t
Dan.
12
,
2.
Math.
13
,
42.
destruction
of
their
Soules
,
confusion
of
their
faces
,
contempt
of
their
persons
,
horrour
of
their
consciences
,
the
company
of
the
Deuils
,
the
tormenting
of
their
bodies
,
the
feeling
of
Gods
wrath
,
and
the
separation
from
his
presence
and
glory
;
all
these
shall
indeede
be
theirs
,
and
wholly
theirs
,
and
onely
theirs
,
and
alway
theirs
,
when
their
secret
sinnes
and
wickednesse
shall
bee
reueiled
.
Then
they
shall
call
to
the
Hils
to
couer
them
,
and
try
to
the
Mountaines
to
keepe
them
from
the
sight
of
God
,
from
the
seat
of
his
iudgement
,
and
from
the
fiercenesse
of
his
wrath
and
indignation
.
And
as
the
Apostle
teacheth
,
concerning
the
godly
(
as
we
shewed
before
)
that
all
things
worke
for
the
best
to
them
:
so
we
may
truely
teach
on
the
contrary
,
that
to
those
which
loue
not
the
Lord
,
nor
the
Lord
them
,
all
thinges
turne
to
their
destruction
,
and
further
their
condemnation
;
the
Word
,
the
Sacraments
,
and
all
other
exercises
of
Religion
,
[
u
](A22481-e29600-b)
u
Deut.
32
,
15
and
2●
,
4.
as
we
see
in
the
Israelites
,
and
in
Iudas
,
whom
no
instructions
could
conuert
,
no
miracles
could
mooue
,
no
meanes
could
profit
or
bring
to
repentance
.
If
a
man
had
any
suit
in
some
Princes
Court
to
make
,
or
a
supplication
to
put
vp
,
and
there
should
finde
the
Prince
,
the
Peeres
,
the
Nobles
,
the
Commons
,
and
all
men
set
against
him
to
crosse
him
and
contradict
him
,
to
resist
and
gaine-say
him
,
his
case
would
be
iudged
of
all
men
to
bee
most
miserable
:
but
thus
the
case
standeth
with
all
euill
and
vngodly
men
that
stand
in
neede
of
God
,
and
of
good
men
,
and
of
all
Gods
Creatures
;
yet
shall
haue
no
releefe
or
refreshing
from
them
:
God
will
deny
them
,
Christ
wil
not
know
them
,
the
Spirit
will
not
comfort
them
,
the
Angels
will
not
guard
them
,
the
Prayers
of
the
Church
will
not
help
them
,
the
Gospell
shall
not
pardon
them
,
the
Sacraments
shall
not
strengthen
them
,
the
Beasts
shall
not
spare
them
,
the
Creatures
shall
not
sustaine
them
.
And
if
they
shall
peraduenture
finde
any
comfort
or
consolation
in
them
,
yet
what
would
that
auaile
them
,
when
their
owne
conscience
within
their
owne
breasts
,
should
arraigne
them
as
a
Malefactor
,
conuince
them
as
a
witnesse
,
condemne
them
as
a
Iudge
,
and
torment
them
as
an
Executioner
?
This
we
see
in
the
example
of
Caine
,
when
hee
had
made
a
breach
and
wound
in
his
conscience
,
he
could
rest
no
where
,
he
could
abide
in
no
place
,
he
stood
in
feare
of
euery
Creature
,
he
cryed
out
;
[
x
](A22481-e29640-b)
x
Ge.
4
,
13
,
14
My
punishment
is
greater
then
I
can
beare
:
Behold
,
thou
hast
cast
me
out
of
this
day
from
the
Earth
,
and
from
thy
face
shall
I
be
hid
,
and
shall
be
a
Vagabond
and
a
Runnagate
in
the
Earth
,
and
whosoeuer
findeth
me
shall
slay
me
.
In
this
State
and
condition
doe
all
the
Reprobate
and
vnregenerate
stand
,
they
shall
finde
no
peace
in
any
Creature
in
Heauen
and
Earth
,
and
their
owne
conscience
as
a
thousand
witnesses
shall
torture
and
torment
them
.
And
if
any
time
they
seeme
to
haue
peace
and
to
finde
rest
,
their
peace
is
a
false
and
deceitfull
peace
.
They
laugh
sometimes
,
but
it
is
from
the
teeth
outward
,
and
in
mirth
the
heart
is
heauy
.
They
haue
riches
,
but
they
are
as
Vsurpers
and
as
Theeues
haue
them
,
who
shall
come
to
be
arraigned
and
condemned
for
them
.
Their
outward
estate
seemeth
happy
,
but
it
is
most
slippery
and
vncertaine
:
when
they
say
,
peace
,
peace
,
then
commeth
sudden
destruction
,
as
the
paine
vpon
a
Woman
in
trauaile
.
But
the
righteous
,
howsoeuer
they
seeme
many
times
miserable
in
trouble
,
and
destitute
of
all
good
thinges
,
do
indeede
want
nothing
which
God
seeth
to
be
for
his
glory
and
their
good
,
they
haue
that
true
peace
which
our
Sauiour
promiseth
to
leaue
with
them
,
and
to
bestow
vpon
them
:
[
y
](A22481-e29660-b)
y
Iohn
14
,
27.
Peace
I
leaue
with
you
:
my
peace
I
giue
vnto
you
,
not
as
the
world
giueth
,
giue
I
vnto
you
:
let
not
your
hart
be
troubled
,
nor
feare
.
Marke
then
the
difference
betweene
the
godly
and
the
vngodly
:
the
condition
of
the
godly
is
in
shew
miserable
,
but
indeede
most
blessed
;
[
z
](A22481-e29680-b)
z
2
Cor.
6
,
9.
They
are
as
vnknowne
,
and
yet
knowne
:
as
dying
,
&
behold
they
liue
:
as
chastned
,
and
yet
not
killed
:
as
sorrowing
,
and
yet
alway
reioycing
:
as
poore
,
and
yet
making
many
rich
:
as
hauing
nothing
,
and
yet
possessing
all
thinges
.
On
the
other
side
,
the
condition
of
the
wicked
is
in
shew
blessed
and
happy
,
but
indeede
and
in
truth
,
most
wretched
,
lamentable
,
and
miserable
.
Their
laughter
is
madnesse
,
their
peace
is
vnquietnesse
,
their
ioy
is
sorrow
of
heart
,
and
the
end
thereof
is
heauinesse
.
To
this
purpose
the
Wise-man
saith
;
[
a
](A22481-e29700-b)
a
Pro.
14
,
12
,
15.
There
is
away
that
seemeth
right
to
a
man
,
but
the
issues
thereof
are
the
waies
of
death
.
So
then
,
howsoeuer
the
vngodly
eate
and
drinke
,
sing
and
daunce
,
iest
and
talke
of
vaine
thinges
,
howsoeuer
they
labour
to
auoid
greefe
,
and
put
away
the
euill
day
farre
from
them
;
howsoeuer
they
passe
away
the
time
merily
,
and
liue
as
if
they
had
made
a
Couenant
with
death
,
yet
they
cannot
be
in
quiet
and
rest
,
for
they
haue
an
Hang-man
and
Tormentor
within
them
,
from
whose
hands
they
cannot
be
deliuered
;
to
wit
,
their
conscience
which
doth
checke
them
and
terrifie
them
,
before
the
iudgement
seat
of
God
,
although
they
striue
to
make
themselues
beleeue
that
there
is
neither
God
not
Deuill
;
neither
heauen
nor
hell
;
neither
saluation
nor
damnation
.
Thvs
much
of
the
blessings
craued
in
this
saluation
.
[
From
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
]
Now
we
come
to
consider
from
whence
these
guifts
come
,
and
who
is
the
Author
of
them
,
to
wit
;
from
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
So
then
,
these
graces
heere
intreated
,
are
craued
and
wished
from
the
blessed
Trinity
,
distinguished
into
three
persons
.
[
a
](A22481-e29780-b)
a
Gen.
27
,
28.
to
blesse
his
Sonne
Iacob
,
and
to
pronounce
what
blessings
should
come
vpon
him
and
his
posterity
,
hee
said
;
God
giue
thee
of
the
Dew
of
Heauen
,
and
of
the
fatnesse
of
the
Earth
,
and
of
the
plenty
of
Wheat
and
Wine
.
God
gaue
this
forme
to
Aaron
and
his
Sonnes
,
of
blessing
the
Children
of
Israell
:
[
b
](A22481-e29830-b)
b
Num.
6
,
24
,
25.
The
Lord
blesse
thee
and
keepe
thee
,
the
Lord
make
his
face
shine
vpon
thee
,
and
be
mercifull
vnto
thee
,
the
Lord
lift
vp
his
countenance
vpon
thee
,
and
giue
thee
peace
.
The
Booke
of
the
Psalmes
doth
plentifully
offer
this
truth
vnto
vs
in
the
practise
of
Dauid
,
and
other
the
deare
Children
of
God
,
[
c
](A22481-e29860-b)
c
Psal.
123
,
3.
Haue
mercy
vpon
vs
,
ô
Lord
,
haue
mercy
vpon
vs
,
for
we
haue
suffered
to
much
contempt
.
This
is
the
direction
that
the
Apostle
Iames
giueth
;
[
d
](A22481-e29890-b)
d
Iames
5
,
5.
If
any
of
you
want
wisedome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shall
be
giuen
him
.
This
is
that
which
the
Apostle
both
teacheth
and
craueth
:
The
Grace
of
our
Lord
Iesus
Christ
,
the
loue
of
God
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
.
The
like
we
see
vsed
by
the
Apostle
Iohn
.
Reuel.
1.
4.
All
which
testimonies
serue
directly
to
teach
vs
,
that
what
blessings
soeuer
we
want
,
we
must
beg
them
of
God
,
and
of
him
onely
.
[
e
](A22481-e29950-b)
e
Rom
11
,
36.
For
of
him
,
and
through
him
,
and
for
him
;
are
all
thinges
:
to
him
bee
glory
for
euer
,
Amen
.
And
Iames
,
in
the
first
Chapter
of
his
Epistle
.
Iam.
1.
17.
[
f
](A22481-e29990-b)
f
Iames
1
,
17.
Euery
good
giuing
,
and
euery
perfect
guift
,
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lights
,
with
whom
is
no
variablenesse
,
neither
shaddow
of
turning
.
[
g
](A22481-e30030-b)
g
Iohn
1
,
3.
and
that
without
him
,
nothing
was
made
that
was
made
;
the
Spirit
also
did
sustaine
and
vphold
that
confused
Lumpe
,
which
was
the
matter
of
the
vniuersall
:
so
that
they
are
said
and
set
downe
to
be
Creators
as
well
as
the
Father
.
In
the
worke
of
our
saluation
,
the
Father
willeth
it
,
and
electeth
vs
;
the
Sonne
meriteth
and
deserueth
it
,
the
Holy
Ghost
applyeth
and
appropriateth
it
.
This
is
it
which
Christ
himselfe
[
h
](A22481-e30040-b)
h
Iohn
5
,
17.
&
16
,
13.
saith
.
Ioh.
5.
My
Father
worketh
hitherto
,
and
I
worke
.
And
Chap.
16.
When
he
commeth
,
which
is
the
Spirit
of
truth
,
he
will
lead
you
into
all
truth
.
So
we
might
say
the
like
,
touching
the
guifts
of
Sanctification
and
Iustification
,
the
Father
forgiueth
and
washeth
away
sinne
by
the
blood
of
Christ
,
through
the
sprinkling
of
the
Spirit
:
he
mortifieth
sinne
by
the
power
of
the
death
of
Christ
,
through
the
working
of
the
Holy
Ghost
:
he
raiseth
vnto
newnesse
of
life
,
by
the
power
of
Christes
Resurrection
applyed
by
the
Spirit
:
hee
iustifieth
vs
by
the
righteousnesse
of
Christ
,
imputed
and
appropriated
vnto
vs
by
the
Spirit
.
Seeing
therefore
that
God
is
a
most
munificent
and
liberall
giuer
,
rich
vnto
all
,
and
niggardly
to
none
,
and
seeing
these
three
persons
beeing
one
God
,
doe
worke
ioyntly
together
in
all
things
touching
the
creation
of
the
World
,
and
the
saluation
of
man
,
and
the
redemption
of
our
Soules
;
it
followeth
,
whensoeuer
we
want
any
guifts
needefull
for
Soule
or
body
,
for
this
life
,
or
the
life
to
come
,
we
must
aske
the
supply
of
them
at
the
handes
of
God
onely
,
the
Father
,
the
Sonne
,
and
holy
Ghost
.
[
i
](A22481-e30110-b)
i
Iohn
4
,
12.
Samaritans
to
worship
they
know
not
what
:
so
doe
many
in
our
dayes
,
both
Heretiques
and
ignorant
persons
,
they
call
vppon
God
confusedlie
,
but
they
haue
no
particular
knowledge
of
God
at
all
.
We
must
conceiue
no
otherwise
of
God
in
our
minde
,
then
he
hath
expressed
in
his
word
.
The
scripture
teacheth
to
knowledge
,
to
beleeue
,
to
worship
one
God
,
and
him
onely
.
If
we
conceiue
or
imagine
,
or
receiue
a
multiplicity
of
Gods
,
wee
turne
the
truth
of
God
into
a
lie
,
and
we
erect
vnto
our selues
so
many
Idols
.
Againe
,
the
same
Scripture
setteth
before
vs
three
persons
in
that
Godhead
;
the
Father
,
which
is
the
first
person
in
the
Trinity
of
himselfe
;
the
Son
,
which
is
the
second
person
,
begotten
of
the
Father
;
the
holy
Ghost
,
which
is
the
third
person
,
proceeding
from
the
Father
and
the
Sonne
.
The
Father
is
God
,
the
Sonne
is
God
,
the
holy
Ghost
is
God
,
and
yet
these
three
persons
are
not
three
Gods
,
but
one
onely
God
.
And
heere
we
haue
in
this
place
a
notable
Testimony
of
the
God-head
of
the
Sonne
,
where
the
Apostle
desireth
,
and
prayeth
for
grace
and
peace
to
be
giuen
to
Philemon
and
his
Wife
,
to
Archippus
and
the
Church
,
not
onely
from
God
the
Father
,
but
from
the
Lord
Iesus
Christ
.
This
had
bin
monstrous
&
horrible
Idolatry
and
blasphemy
.
Lastly
,
if
Christ
had
not
bin
in
Nature
,
Maiesty
,
and
glory
equal
with
the
Father
,
hee
of
whom
,
and
from
whom
,
we
craue
spirituall
and
eternall
gifts
,
[
k
](A22481-e30150-b)
k
Iohn
1
,
16.
And
of
whose
fulnesse
we
receiue
,
and
grace
for
grace
,
must
be
confessed
and
beleeued
to
be
God
:
but
such
is
Christ
Iesus
,
and
therefore
let
this
be
an
article
of
our
Faith
written
in
our
hearts
,
acknowledged
with
our
mouth
,
and
confessed
in
the
Church
for
euer
,
that
Christ
is
true
God
.
[
l
](A22481-e30200-b)
l
Ezek.
32
,
6.
or
like
vnto
the
Israelites
when
they
had
forsaken
God
.
They
sate
downe
to
eate
and
drinke
,
and
rose
vp
to
play
:
or
as
[
c
](A22481-e30230-b)
c
Gen.
25
,
34.
Esau
,
He
did
eate
and
drinke
,
he
rose
vp
and
went
his
way
,
he
filled
his
paunch
,
and
such
was
his
prophanenesse
,
that
hee
was
touched
with
nothing
.
These
men
doe
daily
deuour
infinite
mercies
of
God
,
and
yet
neuer
call
vpon
him
.
In
him
they
liue
and
mooue
,
and
haue
their
being
,
yet
neuer
acknowledge
him
,
from
whom
they
receiue
life
,
and
breath
,
and
being
.
This
is
an
euident
argument
of
a
prophane
Spirit
,
[
d
](A22481-e30250-b)
d
Psal.
14
4
and
made
the
marke
of
an
Atheist
,
not
to
pray
to
God
.
Moreouer
,
it
reprooueth
such
as
hauing
great
benefites
bestowed
vpon
them
,
doe
not
magnifie
the
Authour
and
giuer
of
them
,
but
some
praise
themselues
,
and
ascribe
them
to
their
owne
power
,
and
so
sacrifice
to
their
owne
yarne
,
as
[
e
](A22481-e30260-b)
e
Dan.
4
,
27.
Nebucadnezzao
did
.
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
?
This
way
do
the
greatest
sort
of
men
offend
,
if
they
haue
any
thing
,
they
impute
it
to
themselues
,
and
thanke
their
owne
handes
,
and
ascribe
it
to
their
owne
labours
,
to
their
early
rising
,
to
their
late
going
to
bed
,
but
neuer
remember
the
Name
of
God
,
nor
consider
that
whatsoeuer
wee
haue
for
Soule
and
Body
,
and
all
thinges
belonging
vnto
them
are
from
God
,
whether
of
necessitie
,
plentie
,
or
pleasure
.
Let
vs
learne
to
confesse
,
and
say
with
the
[
f
](A22481-e30300-b)
f
Psal.
23
,
5.
Prophet
.
Psalme
23.
Thou
dost
prepare
a
Table
before
mee
in
the
sight
of
my
aduersaries
,
thou
dost
annoint
mine
head
with
Oyle
,
and
my
Cup
runneth
ouer
.
Some
likewise
blesse
their
Idols
and
the
workes
of
mens
hands
,
which
is
detestable
Idolatry
,
as
[
g
](A22481-e30330-b)
g
Dan.
5
,
4.
Belshazzar
did
,
who
when
he
brought
forth
the
golden
Vessels
that
were
taken
out
of
the
Temple
of
the
Lords
house
at
Hierusalem
,
he
praised
his
Goddes
of
Siluer
and
Gold
,
to
whom
hee
ascribed
the
praise
of
the
victory
,
and
contemned
the
true
God
who
liueth
for
euer
.
Others
,
call
vpon
Saints
and
Angels
,
instead
of
flying
vnto
God
;
as
they
do
that
embrace
the
Religion
of
the
Church
of
Rome
,
who
for
euery
purpose
and
vse
haue
a
seuerall
Saint
;
as
likewise
the
Heathen
had
that
knew
not
God
.
For
touching
the
Idolatry
of
the
Gentiles
and
of
the
Papists
,
touching
superstition
of
the
one
and
the
other
,
blood
cannot
be
more
like
to
blood
,
Milke
to
Milke
,
or
an
Egge
to
an
Egge
,
then
one
of
them
is
to
another
,
as
may
appeare
[
h
](A22481-e30360-b)
h
Muscul
.
comment
.
in
Psal.
16
,
1.
by
the
conference
and
comparison
of
them
both
.
For
first
,
there
was
no
Nation
,
no
Prouince
,
no
Citty
,
no
House
,
which
had
not
some
peculiar
protecting
God
to
stand
for
them
against
Enemies
,
and
to
defend
them
from
euill
;
as
Babylon
had
Belus
;
Aegipt
had
Isis
and
Osyris
;
Athens
had
Minerua
;
Ephesus
,
Diana
,
&c.
Thus
is
it
among
the
false
Catholikes
,
and
false
Christians
;
Spain
hath
Iames
;
France
hath
Saint
Denis
;
Germany
hath
Saint
George
;
Venice
hath
Saint
Marke
;
Coloine
hath
the
three
Kinges
;
Rome
hath
Peter
and
Paule
;
the
Hungarians
haue
Ludouick
;
Milen
hath
Ambrose
;
and
so
other
people
,
other
Patrones
:
Secondly
,
among
the
Gentiles
,
the
Elements
had
their
seueral
Gods
to
rule
ouer
them
,
and
to
beare
all
the
sway
in
them
,
as
the
Heauen
and
Fire
,
had
Iupiter
;
the
Ayre
,
Iuno
;
the
Sea
,
Neptune
;
and
Hell
had
Pluto
:
not
much
vnlike
is
it
among
the
Papists
,
where
Agatha
ruleth
ouer
the
Fire
:
Nicholas
ouer
the
Sea
:
Valesianus
Theodulus
ouer
the
tempests
,
&c.
Thirdly
,
the
Gentiles
had
a
certaine
God
assigned
to
their
Cattle
;
as
Apollo
and
Pan
the
Sheepheards
God
,
and
likewise
to
the
fruites
of
the
Earth
:
as
Apollo
ripened
their
fruit
:
Bacchus
encreased
their
Wine
:
Ceres
sent
them
store
of
Corne
:
so
is
it
among
the
Romanists
:
Wendelinus
taketh
care
of
their
Sheepe
,
Eulogius
of
their
Horse
,
Pelagius
of
their
Oxen
:
Anthony
of
their
Pigges
and
Swine
:
Iodocus
ouer
their
Fruits
of
trees
:
Vrbanus
ouer
their
Vines
:
and
(
to
shew
themselues
no
wiser
then
a
Goose
)
they
gaue
the
charge
of
their
Geese
to
Gallus
.
Fourthly
,
the
Religion
of
the
Gentiles
assigned
seuerall
Gods
for
seuerall
diseases
,
and
those
they
called
vpon
to
heale
them
and
help
them
,
they
called
vpon
Apollo
for
the
plague
;
vpon
Hercules
for
the
falling
sicknesse
:
vpon
Iuno
for
Women
in
trauaile
:
so
the
superstition
of
the
Papists
,
hath
assigned
and
deputed
diuers
He-Saints
and
She-Saints
to
the
same
purpose
:
[
f
](A22481-e30760-b)
f
Chemnil
.
exam
part.
3.
de
innocat
.
sanct
.
they
pray
to
Sebastian
against
the
Plague
:
to
Petronella
against
the
Ague
:
to
Saint
Iohn
against
Poyson
:
to
Apollonia
against
the
Tooth-ach
:
to
Anastasius
against
the
Head-ach
:
to
Mark
against
suddaine
death
:
to
Liberius
against
the
Stone
:
to
Margaret
for
Women
in
trauaile
:
to
Vincent
,
for
the
recouering
and
restoring
of
thinges
lost
:
Saint
Felicitas
gaue
Male
Children
:
Anna
,
Riches
:
and
Barbara
prouided
that
none
should
dye
and
depart
before
that
they
had
receiued
the
Sacrament
.
Fiftly
,
the
Heathen
had
peculiar
Gods
that
were
the
Patrons
of
learning
and
learned
men
,
and
gaue
knowledge
in
Handy-crafts
,
as
such
as
were
studious
Apollo
,
Minerua
,
and
the
nine
Muses
:
Smiths
,
had
Vulcane
:
Physitians
,
Aeculapius
:
Souldiers
,
Mars
:
Hunters
,
Diana
:
Marriners
,
Castor
and
Pollux
:
Harlots
,
had
Venus
,
Flora
,
Lupa
,
and
the
like
:
If
we
come
and
compare
these
with
the
Church
of
Rome
,
we
shall
see
the
like
practise
,
for
among
them
the
God
of
the
learned
,
is
Gregory
:
of
the
Painters
,
Luke
:
of
the
Physitians
,
Cosmas
and
Damianus
:
the
God
of
Souldiers
,
is
Saint
George
:
of
Smiths
,
Eulogius
:
of
Shooe-makers
,
Crispin
:
of
Tailors
,
Gutman
:
of
Hunters
,
Eustachius
:
of
Harlots
,
Magdalena
and
Asra
.
Lastly
,
the
superstition
of
the
Papistes
in
worshipping
Idols
,
is
the
same
with
the
Idolatry
of
the
Gentiles
:
for
the
Heathen
did
build
Churches
and
Chappels
,
erected
Altars
,
ordained
Priestes
,
set
vp
Images
,
appointed
Feasts
and
formes
of
praiers
,
offered
guifts
,
burned
Incense
,
and
fell
downe
before
their
false
Gods
,
which
are
the
true
workes
of
mens
hands
.
They
sware
by
their
names
,
when
they
entred
into
their
Temples
,
they
sprinkled
themselues
with
holy
Water
,
and
they
carried
about
with
them
their
Images
to
worship
.
Let
any
man
compare
[
g
](A22481-e31120-b)
g
Virell
.
principi
.
Christ
.
relig.
lib.
2.
the
Romane
Religion
,
and
the
manners
of
worship
retained
and
practised
in
that
Church
,
and
then
let
him
openly
declare
,
whether
(
the
names
onely
of
the
Idols
being
changed
)
the
same
Idolatry
be
not
still
maintained
and
continued
;
and
whether
the
old
Idolaters
,
which
were
the
Gentiles
;
and
the
new
Idolaters
,
which
are
the
Papists
,
do
any
whit
differ
?
But
to
leaue
them
either
to
the
mercy
of
God
,
to
open
their
eyes
,
or
to
iudgement
,
to
make
them
that
see
not
,
more
blinde
,
let
vs
acknowledge
God
onely
to
be
our
Patrone
and
Protector
,
who
ruleth
ouer
Sea
and
Land
,
who
taketh
care
of
vs
and
ours
;
whom
we
[
h
](A22481-e31150-b)
h
Psal.
50
,
15.
Are
commaunded
to
call
vpon
in
the
day
of
trouble
,
with
promise
to
heare
vs
.
Christ
Iesus
teacheth
vs
a
forme
of
prayer
,
and
willeth
vs
to
say
:
Our
Father
:
and
therefore
let
vs
goe
to
the
root
,
not
to
the
braunches
;
to
the
Fountaine
,
not
to
the
streames
:
to
the
Creator
,
not
to
the
Creatures
.
[
i
](A22481-e31210-b)
i
1
Cor.
10
,
31
he
addeth
;
Whether
therefore
yee
eate
or
drinke
,
or
whatsoeuer
ye
doe
;
doe
all
to
the
glorie
of
GOD.
It
is
a
notable
comfort
vnto
vs
,
to
vse
his
blessinges
aright
,
that
they
that
vsed
their
Talents
well
,
were
honoured
of
the
Maister
,
and
had
more
giuen
vnto
them
.
It
is
a
fearefull
sinne
to
abuse
them
,
and
to
turne
them
to
the
dishonour
of
God
,
to
the
hurt
of
his
Church
,
and
to
his
owne
destruction
.
This
is
a
common
sore
and
sicknesse
in
our
daies
.
Whatsoeuer
we
haue
receiued
,
we
haue
receiued
in
not
for
our selues
alone
,
but
for
the
good
of
others
,
and
the
glory
of
God
:
so
that
weare
not
to
bee
lifted
vp
in
the
pride
of
our
owne
hearts
,
nor
disdaine
or
contemne
our
Bretheren
,
but
consider
that
there
is
nothing
which
we
haue
not
receiued
,
and
therefore
we
must
not
boast
as
if
we
had
not
receiued
it
.
4
I
giue
thankes
to
my
God
,
making
mention
alwaies
of
thee
in
my
Prayers
.
5
(
When
I
heare
of
thy
Loue
and
Faith
,
which
thou
hast
in
the
Lord
Iesus
Christ
,
and
toward
all
Saints
.
)
[
x
](A22481-e31380-b)
x
Rhe.
test
.
vpon
Phil.
ver.
5.
in
this
place
gather
two
notable
errors
,
Iustification
by
works
,
and
Prayer
to
the
Saints
,
and
make
Faith
to
be
no
lesse
in
the
Saints
then
in
Christ
.
The
like
collection
is
made
by
Bellarmine
,
[
y
](A22481-e31410-b)
y
Bellar.
de
sanct.
beatit
.
lib.
1.
cap.
20.
that
wee
must
beleeue
in
them
,
and
hope
in
them
,
as
in
our
Patrones
,
because
the
Apostle
maketh
mention
of
Philemons
Loue
and
Faith
toward
Christ
,
and
toward
the
Saints
;
so
that
they
gather
,
that
there
is
Faith
toward
the
Saints
as
well
as
toward
Christ
.
Thirdly
,
it
may
be
demaunded
why
Philemons
loue
is
limited
to
the
Saints
,
and
to
no
other
.
Touching
the
first
doubt
arising
out
of
the
fourth
verse
,
[
z
](A22481-e31460-b)
z
The
first
question
answered
it
may
seeme
strange
vnto
some
,
that
the
Apostle
should
say
,
I
thanke
my
God
.
Is
he
not
the
God
of
the
rest
of
the
Apostles
and
of
all
beleeuers
,
as
well
as
his
God
?
Is
hee
the
God
of
the
Mountaines
,
and
not
of
the
Vallies
?
Is
he
the
God
of
the
Iewes
onely
,
and
not
of
the
Gentiles
?
Yes
,
euen
the
Gentiles
also
.
Paule
therefore
may
be
thought
of
many
,
to
inclose
a
Commons
,
and
to
incroach
vpon
the
right
of
others
,
he
may
seeme
very
curteous
,
and
to
claime
and
challenge
as
proper
to
himselfe
,
that
which
belongeth
generally
to
all
the
faithfull
.
But
the
Apostle
setting
downe
his
right
and
interest
in
God
,
doth
not
deny
or
debarre
others
of
their
priuiledge
.
Hee
dooth
herein
expresse
the
nature
of
a
true
Faith
,
which
is
to
beleeue
,
not
onely
that
hee
is
the
God
of
other
Men
,
but
that
he
is
his
God
,
and
that
he
was
to
beleeue
in
him
,
to
rest
in
him
,
to
depend
vpon
him
,
to
looke
for
all
good
things
from
him
.
Hence
it
is
,
that
the
Prophet
Daniell
praying
vnto
God
,
saith
sometimes
;
[
h
](A22481-e31510-b)
h
Dan.
9
,
17
,
18
,
19.
O
our
God
,
and
sometimes
againe
,
O
my
God
.
To
say
(
our
God
)
is
a
word
of
Charitie
:
to
say
(
my
God
)
is
a
word
of
Faith
:
the
one
,
respecteth
others
;
the
other
,
reflecteth
vpon
our selues
.
When
we
pray
Our
Father
,
we
shew
our
loue
to
the
Brethren
;
when
we
say
,
My
Father
,
we
shew
our
Faith
,
that
we
haue
our
part
and
portion
in
God
as
well
as
others
,
and
are
to
apply
the
promises
of
Grace
,
(
made
to
all
beleeuers
)
particularly
to
our selues
,
otherwise
they
cannot
helpe
vs
and
auaile
vs
.
But
of
this
we
shall
speake
more
afterward
,
when
we
come
to
the
Doctrines
.
[
i
](A22481-e31600-b)
i
Rom.
10
,
13
,
14.
that
we
cannot
call
vpon
any
,
whom
we
do
not
know
out
of
Gods
word
,
and
beleeue
to
be
both
able
and
willing
to
help
vs
,
saying
:
Whosoeuer
shall
call
on
the
Name
of
the
Lord
,
shall
be
saued
:
how
then
shall
they
call
on
him
,
on
whom
they
haue
not
beleeued
?
Where
he
reasoneth
thus
,
that
we
must
beleeue
onely
in
God
,
and
therefore
pray
onely
to
God
.
Hee
should
be
contrary
to
other
Scriptures
,
because
we
are
[
k
](A22481-e31620-b)
k
Heb.
4
,
16.
taught
by
them
,
To
come
with
boldnesse
to
the
Throne
of
Grace
;
&
therefore
the
inuocation
of
Saints
is
vaine
and
needlesse
,
seeing
we
haue
a
free
accesse
and
bold
approching
vnto
God
through
Christ
:
againe
,
they
are
[
l
](A22481-e31640-b)
l
Ier.
17
5.
Curssed
that
trust
in
man
,
and
make
flesh
their
Arme
,
and
so
with-draw
their
heart
from
the
Lord
.
Christ
calleth
vs
vnto
himselfe
,
and
commaunded
[
m
](A22481-e31660-b)
m
Iohn
16
,
20
vs
to
aske
the
Father
in
his
Name
,
for
the
Father
himselfe
loueth
vs
.
He
should
be
contrary
to
the
Articles
of
Faith
,
wherein
we
are
taught
to
beleeue
onely
in
God
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Againe
,
such
as
are
not
obstinately
blinded
,
and
peruersely
disposed
,
may
easily
distinguish
the
Apostles
words
,
and
see
that
he
referreth
not
Faith
both
to
Christ
and
the
Saints
,
but
Faith
to
Iesus
Christ
,
and
loue
to
the
Saints
.
For
after
that
he
had
commended
Philemon
,
for
two
chiefe
guifts
of
God
,
Faith
and
Loue
,
in
both
which
,
consist
the
perfection
of
a
Christian
man
,
he
assigneth
to
eyther
of
them
their
propper
subiect
;
namely
,
that
Faith
is
in
our
Lord
Iesus
Christ
,
and
Charity
is
toward
all
the
Saints
,
which
distinction
and
diuerse
Relation
,
may
appeare
by
the
Latine
Interpretour
,
and
by
their
owne
Rhemish
Translation
,
altering
the
preposition
,
and
reading
it
thus
;
[
n
](A22481-e31700-b)
n
In
Iesu
Christo
&
in
omnes
Sanctos
.
Loue
and
Faith
in
Iesus
Christ
,
and
toward
all
the
Saints
.
Thirdly
,
the
Apostle
else-where
hauing
occasion
to
mention
these
two
graces
of
God
,
he
doth
describe
them
distinctly
by
their
seuerall
obiectes
,
and
expresly
referreth
Faith
to
Christ
,
and
loue
to
the
Saints
,
[
o
](A22481-e31730-b)
o
Ephe.
1
,
15.
Col.
1
,
3
,
4.
as
writing
to
the
Ephesians
he
saith
;
Therefore
also
,
after
that
I
hear
of
the
Faith
which
ye
haue
in
the
Lord
Iesus
,
and
loue
toward
all
the
Saints
,
I
cease
not
to
giue
thankes
for
you
,
making
mention
of
you
in
my
prayers
.
So
in
the
Epistle
to
the
Colossians
,
We
giue
thankes
to
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
,
alway
praying
for
you
:
since
we
heard
of
your
faith
in
Christ
Iesus
,
and
of
your
loue
toward
all
Saints
.
Compare
these
two
places
with
the
words
of
Paule
in
this
place
,
and
wee
shall
see
they
serue
as
a
Key
to
open
this
,
and
doe
vtter
that
plainely
which
here
is
spoken
more
darkely
.
Thus
we
see
by
the
way
,
that
the
Scripture
is
the
best
Expositer
and
Interpretour
of
the
Scripture
,
[
p
](A22481-e31780-b)
p
August
.
lib.
2
de
doctr.
Christ
.
cap.
6.
and
that
which
is
spoken
obscurely
in
one
Book
,
is
made
euident
and
manifest
in
another
.
Fourthly
,
it
were
not
hard
to
produce
and
alledge
sundry
authorities
and
testimonies
of
elder
times
,
thus
distinguish
the
words
as
we
doe
,
and
auouching
that
no
Faith
and
confidence
is
to
be
put
in
any
of
the
Saints
,
[
q
](A22481-e31810-b)
q
Theodoret
,
Ambrose
,
Theophylact
.
as
if
the
Apostle
had
saide
;
I
know
how
great
Faith
thou
hast
reposed
in
our
Lord
which
hath
saued
vs
,
and
with
how
great
Charity
thou
hast
releeued
them
that
are
the
Seruants
of
God
,
and
esteeme
godlines
.
Lastly
,
Faith
in
the
Saints
cannot
bee
prooued
,
and
inuocation
of
them
established
and
grounded
from
hence
,
because
the
Apostle
speaketh
of
the
Saints
liuing
,
not
departed
;
in
the
Church
Militant
,
not
Triumphant
:
the
Saints
on
Earth
,
not
in
Heauen
.
For
the
Saints
on
Earth
want
our
help
,
and
craue
our
releefe
to
be
extended
toward
them
:
but
they
that
are
in
glory
and
haue
receiued
their
Crowne
,
doe
not
stand
in
neede
of
our
comfort
and
refreshing
:
and
therefore
this
is
a
weake
foundation
to
builde
the
Popish
Faith
and
beleefe
,
in
Saints
that
are
dead
and
departed
out
of
this
life
,
seeing
the
Apostle
vnderstandeth
it
of
one
sort
,
and
they
take
it
and
stretch
it
to
another
.
[
r
](A22481-e31860-b)
r
Rom.
13
,
8.
Owe
nothing
to
any
Man
,
but
to
loue
one
another
,
for
hee
that
loueth
another
,
hath
fulfilled
the
Law
.
Seeing
therefore
,
loue
should
not
be
restrained
to
the
Saints
,
as
though
we
ought
to
shut
vp
our
bowels
of
pitty
and
compassion
from
others
,
and
seeing
we
are
not
to
despise
our
owne
flesh
,
but
honour
the
Image
of
God
engrauen
in
our
Nature
:
how
is
it
,
that
his
loue
which
ought
to
comprehend
all
mankind
,
and
enlarge
it selfe
to
all
others
,
is
onelie
mentioned
to
haue
beene
toward
the
distressed
Saints
and
Members
of
the
Church
?
The
reason
is
,
they
which
are
of
the
Houshold
of
Faith
,
are
tyed
to
vs
by
a
stronger
and
straighter
band
of
friendship
and
familiarity
,
and
God
commendeth
them
vnto
vs
more
particularlie
,
and
so
they
ought
to
challenge
the
first
place
,
in
declaring
the
fruits
of
our
loue
.
The
Apostle
doth
direct
vs
to
this
point
,
when
he
saith
;
[
s
](A22481-e31880-b)
s
Gal.
6
,
10.
While
we
haue
time
,
let
vs
doe
good
vnto
al
men
,
but
especially
to
them
which
are
of
the
Houshold
of
Faith
.
We
are
charged
to
loue
all
,
but
we
must
loue
the
Saints
with
a
peculiar
and
speciall
loue
,
euen
as
heires
with
Christ
,
and
Members
of
the
same
body
with
vs
.
God
requireth
of
vs
to
loue
al
men
as
his
Creatures
,
but
the
godly
as
his
Children
.
Though
therefore
our
loue
should
be
common
,
and
extend
it selfe
farre
and
neere
into
all
the
world
:
yet
there
should
bee
certaine
degrees
,
and
an
order
in
our
loue
should
be
obserued
.
We
are
commaunded
to
loue
all
,
but
we
are
not
commaunded
to
loue
all
alike
.
We
are
bound
to
loue
the
godly
and
vngodlie
,
but
we
are
not
bound
to
loue
the
vngodly
as
the
godly
;
the
Reprobates
as
the
elect
;
the
Vessels
of
wrath
,
as
the
Vessels
of
honour
;
the
Children
of
Belial
,
as
the
Children
of
God
.
We
are
therefore
heere
directed
,
whom
we
are
most
neerely
and
deerly
to
loue
,
euen
those
that
haue
Christ
dwelling
in
their
harts
,
and
grace
shining
in
their
faces
.
Contrary
to
the
practise
of
worldly
Men
,
who
onely
loue
such
as
are
of
this
World
;
their
loue
is
like
themselues
,
prophane
men
,
a
prophane
loue
:
carnall
men
,
a
carnall
loue
:
they
loue
euill
men
for
their
euill
,
because
they
partake
with
them
in
euill
:
they
hate
the
godly
for
their
godlinesse
,
because
they
are
vnlike
them
,
and
will
not
runne
with
them
into
all
excesse
of
ryot
,
[
t
](A22481-e31910-b)
t
Psal
,
38
,
20.
according
to
that
which
the
Prophet
hath
,
They
that
reward
euill
for
good
are
mine
enemies
,
because
I
follow
goodnesse
.
This
agreeth
with
that
which
Christ
told
and
taught
his
Disciples
,
[
u
](A22481-e31930-b)
u
Iohn
15
,
19.
If
ye
were
of
the
world
,
the
world
would
loue
his
owne
:
but
because
ye
are
not
of
the
World
,
but
I
haue
chosen
you
out
of
the
World
,
therefore
the
World
hateth
you
.
Thus
much
touching
the
deciding
of
the
doubts
and
answering
of
the
questions
,
that
arise
out
of
these
two
verses
:
Now
let
vs
come
to
the
obseruations
that
arise
therein
.
[
x
](A22481-e31970-b)
x
1
Thes.
5
,
18
In
all
thinges
giue
thankes
,
for
this
is
the
will
of
God
in
Christ
Iesus
.
Wee
are
ready
to
forget
such
mercies
as
we
haue
receiued
,
and
thereby
make
our selues
vnworthy
of
further
fauour
.
Secondly
,
consider
to
whom
he
giueth
thankes
,
to
God
:
not
to
any
Saint
or
Angell
,
or
any
Creatu●…
,
to
guide
vs
in
the
performance
of
this
duty
.
Thirdly
,
marke
the
person
,
for
whom
,
for
Philemon
:
so
that
wee
are
not
onely
bound
to
giue
thankes
for
our selues
,
but
for
other
,
especially
when
we
see
Gods
word
to
bring
forth
fruit
in
the
hearts
of
Men.
Thus
doth
Paule
in
this
place
,
reioyce
for
the
godlinesse
of
Philemon
,
and
euery
where
in
his
Epistles
sheweth
himselfe
exceeding
glad
for
the
conuersion
of
Nations
and
people
to
the
Faith
.
Thus
the
Church
of
the
Iewes
[
y
](A22481-e32020-b)
y
Gal.
1
,
23.
are
said
to
glorifie
God
,
when
they
heard
of
Paules
conuersion
.
This
is
the
dutie
of
all
Christians
,
specially
of
the
Ministers
,
to
pray
continually
for
the
Flock
committed
vnto
them
,
and
to
praise
the
name
of
God
for
their
increase
in
godlinesse
.
Fourthly
,
obserue
that
first
he
mentioneth
his
thanks-giuing
;
then
his
praiers
for
him
,
so
that
he
ioyneth
the
one
with
the
other
.
Whereby
we
see
,
that
prayers
conceiued
for
our selues
or
others
,
are
not
to
bee
seuered
from
giuing
of
thankes
.
For
no
man
is
so
perfect
in
this
life
,
but
be
hath
neede
of
dailie
encrease
in
grace
:
and
therefore
we
must
so
giue
thankes
for
our
Bretheren
to
God
,
in
regard
of
the
graces
of
his
spirit
which
they
haue
receiued
,
that
wee
also
pray
incessantly
for
their
growth
in
those
graces
.
Besides
,
no
man
standeth
so
firmely
rooted
and
grounded
in
grace
,
but
hee
may
fall
,
and
by
his
fall
haue
his
guifts
lessened
and
diminished
,
vnlesse
he
be
strengthened
and
stayed
vp
by
the
meanes
and
helpes
that
God
hath
appointed
:
among
the
which
are
Prayers
,
both
our
owne
and
others
.
Fiftly
,
hee
saith
his
Faith
and
loue
were
heard
off
,
and
spread
abroad
farre
and
neere
:
so
that
wee
see
Gods
graces
bestowed
vpon
vs
,
will
not
be
hidden
and
concealed
.
We
are
set
as
vpon
a
Theater
to
be
seene
,
all
mens
eies
are
fixed
vpon
vs
,
all
Mens
mouths
will
bee
opened
to
speake
of
vs
,
[
z
](A22481-e32060-b)
z
Rom.
1
,
8.
1
Kin.
18
,
13.
and
all
mens
eares
will
listen
what
they
can
heare
of
vs
,
euen
then
when
they
are
absent
from
vs
.
On
the
otherside
,
what
euill
soeuer
we
commit
,
wee
cannot
conceale
and
couer
,
we
haue
many
eies
vpon
vs
we
shall
haue
a
thousand
eares
to
hearken
,
and
ten
thousand
mouths
to
prattle
against
vs
,
so
that
we
must
so
walke
as
we
saw
many
with
vs
,
and
many
saw
vs
how
we
walke
.
Sixtly
,
wee
see
heere
a
notable
difference
betweene
vnfained
praise
,
and
fained
flattery
.
The
Apostle
without
any
faining
and
fawning
,
rehearseth
in
this
place
the
commendation
of
Philemon
,
[
a
](A22481-e32080-b)
a
1
Thes
1
,
●
.
&
2
,
13
,
5
,
6.
as
he
doth
in
other
places
of
the
whole
Churches
,
thereby
to
encourage
them
in
well
doing
,
and
to
stirre
them
vp
,
to
continue
fast
and
faithfull
to
the
death
,
and
to
hasten
to
the
end
of
the
race
set
before
them
.
But
such
as
flatter
and
vse
colourable
wordes
are
wholy
at
the
becke
of
others
,
extolling
and
admiring
whatsoeuer
they
doe
or
speake
,
whether
it
deserue
praise
or
dispraise
.
It
standeth
vs
vpon
to
consider
whom
we
praise
,
and
wherefore
we
praise
them
,
that
it
be
for
such
good
thinges
as
appeare
to
be
in
them
.
[
I
giue
thankes
to
my
God
,
&c.
]
The
Apostle
finding
and
hearing
of
the
excellent
and
worthy
graces
of
God
that
were
in
Philemon
,
was
mooued
with
great
ioy
,
and
thereby
stirred
vp
to
blesse
and
praise
the
Lord
God
.
[
l
](A22481-e32160-b)
l
1
Chron.
29
,
10.
He
reioyced
exceedingly
,
and
blessed
the
Lord
before
all
the
Congregation
.
And
Psal.
122.
I
reioyced
[
m
](A22481-e32190-b)
m
Psal.
122
,
1.
when
they
said
vnto
me
,
Come
,
let
vs
goe
into
the
house
of
the
Lord
.
The
Apostle
writing
to
the
Romanes
,
giueth
thankes
through
Iesus
Christ
for
them
all
,
[
n
](A22481-e32220-b)
n
Rom.
1
,
8.
Because
their
Faith
was
published
throughout
the
whole
world
.
When
the
Churches
of
Iudea
heard
that
Paule
a
Persecuter
was
conuerted
to
the
Faith
,
and
made
a
Preacher
of
the
Faith
,
which
before
he
destroyed
,
[
o
](A22481-e32260-b)
o
Gal.
1
,
22
,
23
They
glorified
God
for
him
.
The
Apostle
Iohn
,
writing
to
an
elect
Lady
whom
he
loued
in
the
truth
,
saith
;
[
p
](A22481-e32290-b)
p
2
Iohn
4
,
&
3
Iohn
3
,
4.
I
reioyced
greatly
that
I
found
of
thy
Children
walking
in
truth
,
as
we
haue
receiued
a
Commaundement
of
the
Father
.
And
writing
to
Gaius
,
he
saith
,
I
reioyced
greatly
when
the
Brethren
came
and
testified
of
the
truth
that
is
in
thee
,
how
thou
walkest
in
the
truth
:
I
haue
no
greater
ioy
then
these
,
to
heare
that
my
Sonnes
walke
in
veritie
.
By
these
seuerall
places
alleadged
,
as
by
so
many
witnesses
produced
,
wee
see
that
it
is
our
duty
greatly
to
reioyce
when
we
behold
the
Gospell
flourish
,
and
the
professors
of
the
Gospell
grow
forward
in
good
things
.
[
q
](A22481-e32350-b)
q
Rom.
2
,
24.
charging
the
Iewes
,
that
through
their
euill
life
,
the
Doctrine
of
God
was
slandered
:
)
so
on
the
other
side
,
God
is
greatly
honoured
,
when
our
deedes
accompany
our
wordes
,
and
a
godly
life
adorneth
and
garnisheth
a
good
profession
,
according
to
ihe
commandement
of
Christ
;
[
r
](A22481-e32360-b)
r
Math.
5
,
16.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
goodworkes
,
and
glory
your
Father
which
is
in
heauen
.
[
s
](A22481-e32410-b)
s
1
Thes
1
,
6
,
7
Ye
became
followers
of
vs
and
of
the
Lord
,
and
receiued
the
word
in
much
affliction
,
with
ioy
of
the
holy
Ghost
,
so
that
ye
were
as
ensamples
to
all
that
beleeue
in
Macedonia
and
in
Achaia
.
They
that
are
gained
to
the
faith
,
will
be
meanes
to
gaine
others
,
so
that
the
winning
of
one
is
the
gaining
of
another
.
This
we
see
in
the
conuersion
of
the
Apostles
.
When
Andrew
was
brought
to
Christ
,
[
t
](A22481-e32440-b)
t
Iohn
1
,
41
,
43
,
45.
He
found
his
Brother
Simon
first
,
and
said
vnto
him
,
We
haue
found
that
Messias
;
which
is
by
interpretation
,
that
Christ
.
So
when
Christ
called
Phillip
,
and
said
vnto
him
,
Follow
me
:
Phillip
found
Nathaniell
,
and
saide
vnto
him
,
We
haue
found
him
of
whom
Moses
did
write
in
the
Law
,
and
the
Prophets
,
Iesus
that
Sonne
of
Ioseph
,
that
was
of
Nazareth
.
The
like
wee
see
in
the
Woman
of
Samaria
,
when
Christ
had
preached
saluation
vnto
her
,
and
offered
vnto
her
the
Water
of
life
,
that
she
should
thirst
no
more
;
[
u
](A22481-e32500-b)
u
Iohn
4
,
28.
shee
left
her
Water-pot
,
and
went
into
the
Citty
,
and
said
to
the
men
;
Come
see
a
man
which
hath
told
me
all
thinges
that
euer
I
did
,
is
not
he
that
Christ
?
Being
moued
her selfe
,
she
moued
others
:
beeing
drawne
,
she
drew
others
to
Christ
.
[
x
](A22481-e32560-b)
x
1
Thes.
2
,
19
20.
For
what
is
our
hope
,
or
ioy
,
or
Crowne
of
reioycing
?
Are
not
euen
you
it
,
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
?
Yes
,
ye
are
our
glory
and
ioy
.
He
doth
not
make
the
matter
of
his
glorying
,
and
the
occasion
of
his
reioysing
to
bee
his
calling
,
so
much
as
the
fruit
of
his
calling
:
hee
doth
not
comfort
himselfe
so
much
in
his
Apostleship
,
as
in
the
effect
of
his
Apostleship
;
that
is
,
the
conuersion
and
saluation
of
the
Thessalonians
.
If
a
man
haue
neuer
so
high
and
eminent
a
calling
in
the
Church
or
Common-wealth
,
he
cannot
comfort
himselfe
so
much
therein
,
as
when
he
seeth
the
blessing
of
God
vpon
his
labours
,
when
he
remembreth
he
hath
kept
a
good
conscience
therein
,
[
y
](A22481-e32590-b)
y
2
Cor.
1
,
15.
and
considereth
he
is
to
God
the
sweete
sauour
of
Christ
,
in
them
that
are
saued
,
and
in
them
that
perish
.
It
is
a
great
comfort
to
the
Husbandman
after
his
toiling
and
tilling
,
after
his
planting
and
ploughing
,
to
see
the
fruits
of
his
labours
,
and
to
behold
the
encrease
of
the
earth
,
that
yeeldeth
vsury
,
aduantage
,
and
encrease
when
it
is
sowed
.
So
it
fareth
with
the
spirituall
Husbandman
,
whose
labour
is
greater
&
oftner
,
enduring
al
the
yeare
long
,
whose
patience
is
greater
in
waiting
for
the
early
and
latter
raine
,
whose
gaine
and
profit
is
lesse
in
tilling
a
dry
and
barren
soile
,
that
yeeldeth
little
or
no
increase
,
but
a
crop
of
cares
,
a
bundle
of
Briars
and
Bushes
,
and
an
Haruest
of
Thornes
and
Thistles
,
that
are
reserued
for
the
fire
.
[
z
](A22481-e32620-b)
z
2
Pet.
1
,
8
,
10.
they
will
make
vs
neither
to
bee
idle
nor
vnfruitfull
in
the
acknowledging
of
our
LORD
IESVS
CHRIST
,
but
giue
vs
a
comfortable
assuraunce
of
our
eternall
election
and
effectuall
calling
.
So
the
Apostle
giueth
thankes
for
all
the
Thessalonians
,
making
mention
of
them
in
his
prayers
,
and
remembring
the
efficacy
of
their
Faith
,
the
diligence
of
their
loue
,
and
the
patience
of
their
hope
:
[
a
](A22481-e32640-b)
a
1
Thes.
1
,
3
,
4.
by
all
which
hee
gathereth
assuredly
,
as
building
vpon
certaine
knowledge
,
that
they
are
elect
of
God
.
Now
then
,
to
lay
these
reasons
together
,
and
to
gather
them
as
vpon
an
heape
:
seeing
nothing
bringeth
greater
glory
to
God
among
men
,
nothing
serueth
better
to
draw
on
others
,
nothing
ministreth
greater
ioy
to
the
Teachers
,
nothing
sealeth
vp
more
surely
their
saluation
,
then
the
increase
of
his
Kingdome
,
the
growth
of
the
Saints
,
and
the
enlarging
of
the
bounds
of
the
Church
;
it
followeth
,
that
all
Gods
Children
must
shew
their
ioy
and
gladnesse
,
when
they
see
any
to
encrease
in
the
obedience
of
the
Gospell
,
to
grow
in
grace
,
and
to
proceede
constantly
in
the
truth
of
God
,
[
b
](A22481-e32680-b)
b
Ephe.
4.
13.
vntill
they
all
meet
together
vnto
a
perfect
man
;
and
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
.
Hence
it
is
,
that
after
the
Apostle
had
testified
his
ioy
and
thankes
to
God
for
the
faith
and
loue
of
the
Colossians
he
addeth
:
[
c
](A22481-e32700-b)
c
Col.
19.
10.
for
this
cause
we
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
,
that
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
thinges
,
being
fruitfull
in
all
good
workes
,
and
increasing
in
the
knowledge
of
God
,
and
let
vs
by
this
example
comfort
our selues
in
such
as
increase
in
good
thinges
,
and
pray
for
such
as
are
comming
forward
.
We
liue
in
a
decaying
and
declining
time
,
wherein
many
haue
forgotten
their
first
loue
:
we
see
the
cold
season
and
Winter
of
all
Godlines
,
wherein
men
are
frozen
in
the
dregs
of
Sinne.
Wee
may
behold
with
our
eyes
(
if
we
be
not
starke
blinde
)
a
generall
wasting
,
languishing
,
and
consumption
of
the
heate
and
heart
of
Religion
.
If
then
in
this
common
pining
of
the
vital
parts
,
we
may
discerne
any
reuiuing
and
refreshing
to
appeare
,
or
any
flourishing
of
Godlines
(
which
seemed
dead
at
the
root
)
to
spring
vp
,
let
it
be
a
comfort
vnto
vs
,
and
teach
vs
to
giue
God
the
glory
,
who
maketh
light
to
come
out
of
darkenesse
,
and
life
to
arise
out
of
death
.
This
serueth
to
reproue
those
that
neuer
desire
the
profiring
of
their
people
,
nor
regard
what
their
estate
,
and
how
their
standing
is
in
heauenly
thinges
:
they
neuer
consider
whether
they
goe
forward
or
backward
:
whether
they
grow
vpward
or
downe-ward
,
to
Heauen
or
to
Hell
,
to
God
or
to
the
Deuill
,
to
Saluation
or
to
damnation
.
These
are
they
that
feed
themselues
to
the
full
,
but
regard
not
to
feed
the
flocke
ouer
which
the
holy
Ghost
hath
made
them
ouerseers
.
These
are
they
that
liue
of
the
Alter
,
but
care
not
to
minister
at
the
Alter
:
they
will
be
sure
to
reape
carnall
things
but
they
haue
no
conscience
to
sow
spirituall
thinges
.
They
liue
of
the
Gospell
,
but
they
will
not
preach
the
Gospell
.
The
Apostle
testifying
his
longing
and
thirsting
after
the
saluation
of
the
Church
,
said
,
I
seeke
not
yours
but
you
.
But
these
men
,
if
they
would
speake
the
truth
from
their
hearts
,
might
say
:
we
seeke
not
you
,
but
yours
,
we
care
not
what
become
of
you
,
so
that
we
may
find
the
sweetnes
of
that
which
is
yours
.
How
farre
are
these
from
the
zealous
affection
of
the
same
Apostle
,
who
became
all
thinges
to
all
men
if
by
any
meanes
he
might
saue
some
:
he
teacheth
that
a
necessity
lay
vpon
him
to
preach
the
Gospell
,
and
denounceth
a
woe
vpon
himselfe
if
he
preach
not
the
Gospell
.
Let
vs
all
in
our
places
follow
his
example
,
and
pray
vnto
God
to
giue
the
grace
of
conuersion
to
turne
the
hearts
of
men
to
the
sauing
knowledge
of
the
Gospell
:
and
where
he
hath
granted
this
mercy
let
vs
pray
him
to
encrease
it
more
and
more
,
and
to
continue
it
vnto
the
day
of
Iesus
Christ
.
[
d
](A22481-e32760-b)
d
2.
Cor.
7.
10.
they
haue
godly
sorrow
that
causeth
repentance
vnto
saluation
not
to
be
repented
of
.
This
was
in
the
Prophet
Dauid
,
when
he
saw
a
decay
in
Godlines
,
and
a
growing
in
wickednesse
,
[
e
](A22481-e32780-b)
e
Psal.
119.
136.
mine
eyes
gush
out
with
Riuers
of
water
,
because
they
keepe
not
thy
law
.
This
was
in
the
Prophet
Ieremy
,
[
f
](A22481-e32800-b)
f
Ier.
9.
1.
and
4.
19.
O
that
mine
head
were
full
of
water
,
and
mine
eyes
a
fountaine
of
teares
,
that
I
might
weep
day
and
night
for
the
slaine
of
the
Daughter
of
my
people
.
This
was
in
Christ
our
Sauiour
when
he
came
neere
to
Ierusalem
,
he
beheld
the
Citty
and
wept
for
it
,
[
g
](A22481-e32820-b)
g
Luke
.
19.
41.
42.
O
if
thou
hadst
euen
knowne
at
the
least
in
this
day
those
thinges
which
belong
vnto
thy
peace
,
but
now
are
hid
from
thine
eyes
.
This
was
in
the
Apostle
Paule
when
he
saw
the
reuolting
and
back-sliding
of
the
Galathians
,
[
h
](A22481-e32840-b)
h
Gal.
4.
19.
and
5.
7.
O
my
little
Children
,
of
whom
I
trauaile
in
Birth
againe
,
vntill
Christ
be
formed
in
you
:
I
am
in
feare
of
you
,
least
I
haue
bestowed
on
you
labour
in
vaine
:
ye
did
runne
well
,
who
did
let
you
that
ye
did
not
obey
the
truth
?
This
is
a
speciall
note
to
discerne
and
distinguish
true
Pastors
from
hirelings
,
and
faithfull
shepheards
from
Wolues
:
for
the
true
Ministers
of
Christ
are
inwardly
touched
and
grieuously
pained
to
behold
the
present
sinnes
of
the
people
,
and
the
future
iudgments
of
God
hanging
ouer
their
heads
.
This
is
a
great
griefe
of
heart
and
goeth
neere
them
,
to
see
so
little
growth
of
Godlines
,
so
little
fruit
of
their
labours
,
so
great
encrease
of
all
vngodlines
.
This
reproueth
those
that
make
a
mocke
of
sinne
,
and
can
laugh
as
heartilie
at
the
committing
of
iniquitie
,
as
at
the
best
ieast
and
the
greatest
sport
.
If
we
begin
once
to
laugh
at
sinne
,
we
will
not
make
any
conscience
to
commit
it
.
When
once
we
do
not
sticke
to
ieast
at
it
,
we
will
quickly
come
to
it
in
good
earnest
.
When
we
can
make
a
play
of
it
,
there
is
but
a
short
step
to
put
it
in
practise
.
The
very
Heathen
[
i
](A22481-e32860-b)
i
Plutar.
in
Solone
Valer.
Maxim
lib.
2.
Cap.
6.
saw
thus
much
that
had
but
halfe
an
eye
,
that
if
they
suffered
euill
to
be
committed
merrily
and
in
sport
,
they
should
finde
it
practised
in
their
earnest
contracts
&
common
affaires
.
And
many
of
the
heathen
by
other
Heathen
are
commended
,
[
k
](A22481-e32890-b)
k
Tacit.
in
his
description
of
Germany
.
among
whom
vices
were
neuer
laughed
at
.
But
how
many
are
there
among
vs
that
would
be
counted
and
are
indeed
called
Christians
,
who
come
farre
behind
the
blinde
Infidels
,
who
are
open
ieasters
at
euill
,
and
deriders
of
good
.
This
laughing
is
the
beginning
of
euill
,
when
ieastes
turne
to
good
earnest
,
and
wordes
into
deeds
.
These
men
are
farre
from
the
practise
of
those
whom
we
heard
before
commended
out
of
the
word
of
God
,
and
from
the
Godly
affection
of
Dauid
and
Ieremy
,
of
Paule
and
Christ
himselfe
,
who
mourned
in
soule
to
behold
the
sinnes
that
raigned
and
were
commonly
practised
in
their
daies
.
This
is
a
notable
signe
and
assurance
to
our
owne
hearts
that
we
hate
them
indeede
when
they
do
draw
out
of
vs
buckets
of
water
and
riuers
of
teares
.
This
griefe
of
heart
was
in
the
Apostle
writing
to
the
Phillippians
,
when
he
saw
the
loose
behauiour
of
of
many
that
professed
Christ
in
word
,
but
denied
him
in
deed
,
of
whom
he
saith
,
[
l
](A22481-e32910-b)
l
Phil.
3.
18.
Many
walke
,
of
whom
I
haue
told
you
often
,
and
now
tell
you
weeping
,
that
they
are
the
enemies
of
the
Crosse
of
Christ
,
whose
end
is
damnation
,
whose
God
is
their
belly
,
whose
glory
is
to
their
shame
,
which
mind
earthly
thinges
.
Now
it
cannot
be
but
the
hearts
of
the
faithfull
Ministers
and
godly
bretheren
,
will
be
greatly
grieued
and
vexed
,
when
they
see
God
dishonoured
by
our
carelesse
walking
,
and
standing
still
idle
all
the
day
long
withou
a
labouring
in
his
Vineyard
:
We
must
daily
increase
and
grow
strong
in
faith
,
or
else
we
decrease
and
grow
weake
in
saith
.
If
we
wax
not
euery
day
better
,
we
fall
to
be
worse
and
worse
.
We
neuer
stand
at
one
stay
.
If
we
walke
not
forward
,
we
runne
backeward
,
like
the
water
of
the
Sea
,
that
if
it
do
not
flow
,
it
ebbeth
:
or
like
vnto
the
life
of
man
,
if
strength
encreaseth
not
,
it
decayeth
.
So
then
,
if
any
would
come
to
mans
full
and
perfect
stature
,
he
must
grow
vp
by
little
and
little
,
from
one
measure
to
another
:
So
if
any
would
[
m
](A22481-e32930-b)
m
Ephe.
4.
15.
16.
become
a
perfect
man
in
Christ
,
he
must
follow
the
truth
in
Loue
,
and
in
all
thinges
grow
vp
into
him
,
which
is
the
head
;
that
is
,
Christ
,
by
whom
all
the
body
being
coupled
and
knit
together
by
euery
ioynt
,
receiueth
encrease
of
the
body
,
vnto
the
edifying
of
it selfe
in
loue
.
Let
vs
therefore
take
heede
to
our selues
,
that
we
greeue
not
the
hearts
of
the
faithfull
,
and
by
our
sinnes
,
quench
their
affections
toward
vs
,
as
it
were
by
pouring
Water
vpon
them
.
Let
vs
seeke
to
grow
vp
in
knowledge
and
in
obedience
,
that
we
be
not
as
Dwarfes
or
Vrchins
,
neuer
comming
to
any
growth
,
nor
profiting
any
whit
in
the
Schoole
of
Christ
;
nor
be
as
idle
Drones
,
that
neuer
labour
,
but
liue
vnprofitably
to
themselues
and
others
.
First
,
such
as
haue
continued
long
in
the
Church
,
and
grow
in
yeares
,
but
not
in
knowledge
.
What
comfort
can
these
men
bring
to
their
Teachers
and
Instructers
,
when
no
increase
is
seene
,
or
can
be
marked
in
them
?
It
is
a
common
,
but
a
most
fearefull
sinne
,
not
to
profit
and
proceede
in
the
waies
of
godlinesse
:
and
yet
it
is
to
bee
feared
,
that
not
one
of
an
hundred
commeth
with
any
desire
of
instruction
,
with
any
care
of
sanctification
,
with
any
purpose
of
reformation
,
with
any
hunger
after
saluation
.
If
men
goe
to
the
the
Market
to
buy
their
prouision
,
and
to
supply
the
necessities
of
the
body
,
we
see
what
they
bring
home
,
we
see
they
returne
not
empty
,
we
see
they
come
backe
laden
.
But
when
they
goe
to
the
House
of
God
,
and
frequent
the
exercises
of
his
word
,
how
often
doe
they
returne
with
empty
handes
;
nay
,
with
empty
hearts
,
nay
,
with
hard
hearts
,
and
so
worse
then
they
came
vnto
them
?
This
is
it
which
the
Apostle
[
n
](A22481-e32980-b)
n
Heb.
6
,
7
,
8.
teacheth
.
Hebr.
6.
The
earth
which
drinketh
in
the
Raine
that
commeth
oft
vpon
it
,
and
bringeth
forth
Hearbs
meete
for
them
by
whom
it
is
dressed
,
receiueth
blessing
of
God
:
but
that
which
beareth
Thornes
and
Bryars
,
is
reprooued
,
and
is
neere
vnto
curssing
,
whose
ende
is
to
bee
burned
.
Secondly
,
heereby
is
condemned
the
want
of
the
fruits
of
kindnesse
toward
the
Pastors
,
whereby
they
may
bee
encouraged
,
and
made
cheerefull
and
comfortable
in
their
calling
.
Some
there
are
,
whom
we
may
well
account
of
the
better
,
or
(
at
least
)
none
of
the
worser
sort
,
who
abstaine
from
hurting
,
wronging
,
and
molesting
their
Ministers
,
but
they
withall
,
abstaine
from
shewing
succour
,
helpe
,
or
countenance
toward
them
:
they
will
indeed
doe
them
no
euill
,
but
likewise
they
will
doe
them
no
good
,
contemning
them
in
their
heart
:
they
will
not
be
open
enemies
,
professing
hatred
toward
them
,
but
withall
,
they
are
not
their
friendes
to
giue
them
any
comfort
,
they
vse
them
strangely
and
vnciuilly
,
as
base
abiects
in
their
sight
,
when
as
their
calling
is
as
much
honored
and
magnified
in
the
word
,
by
the
mouth
of
God
,
as
any
calling
vnder
Heauen
.
This
was
the
sin
of
the
Corinthians
for
a
time
,
who
wanted
loue
&
kindnesse
in
supporting
the
Apostle
vnder
the
waight
of
his
calling
,
so
that
he
was
constrained
to
stand
vpon
the
commending
of
himselfe
,
and
the
extolling
of
his
Ministry
,
[
o
](A22481-e33030-b)
o
2
Cor.
12
,
11
I
was
a
foole
to
boast
my selfe
,
yee
haue
compelled
mee
:
for
I
ought
to
haue
beene
commended
of
you
,
for
in
nothing
was
I
inferiour
vnto
the
very
chiefe
Apostles
,
though
I
be
nothing
.
This
also
the
same
Apostle
complaineth
of
in
another
place
,
[
p
](A22481-e33050-b)
p
2
Tim.
4
,
16
At
my
first
answearing
,
no
man
assisted
me
,
but
all
forsooke
mee
,
I
pray
God
that
it
may
not
be
layde
vnto
their
charge
.
These
men
did
not
dispraise
him
,
but
they
would
not
commend
him
:
They
would
not
renounce
him
,
yet
they
would
not
defend
him
:
as
they
wold
not
disclaime
him
,
so
likewise
they
would
not
assist
him
.
Of
this
sort
are
manie
that
liue
among
vs
,
who
thinke
they
haue
discharged
a
worthy
duty
toward
the
Minister
,
if
they
do
him
no
harme
,
if
they
offer
him
no
wrong
,
if
they
abstaine
from
iniurie
toward
him
.
It
was
farre
otherwise
with
the
Galathians
,
who
loued
Paule
so
dearly
and
entirely
,
that
they
accounted
nothing
to
bee
too
precious
for
him
,
[
q
](A22481-e33100-b)
q
Gal.
4
,
14
,
15
The
triall
of
me
which
was
in
my
flesh
,
ye
despised
not
,
neither
abhorred
;
but
ye
receiued
me
as
an
Angell
of
God
,
yea
as
Christ
Iesus
:
what
was
then
your
felicity
?
For
I
beare
you
record
,
that
if
it
had
beene
possible
,
ye
would
haue
plucked
out
your
owne
eyes
,
and
haue
giuen
them
vnto
me
.
But
in
these
daies
wherein
we
liue
,
it
were
well
,
or
not
much
amisse
for
the
faithfull
Ministers
of
the
Gospell
,
if
such
as
should
support
them
,
would
not
subuert
them
;
if
such
as
should
help
them
,
would
not
hinder
them
;
if
such
as
should
raise
them
vp
,
were
not
ready
to
cast
them
downe
;
and
if
such
as
should
refresh
them
,
were
not
rather
giuen
to
reuile
them
,
and
disgrace
them
.
Heere
then
is
condemned
all
hard
and
bitter
dealing
toward
them
(
whereby
their
calling
which
is
an
honourable
office
,
is
made
an
irksome
burthen
vnto
them
to
bear
)
against
such
as
taunt
and
scorne
them
,
that
iest
and
mocke
at
the
worke
of
their
ministry
,
which
is
the
wisedome
of
God
,
and
the
power
of
God
,
against
those
that
delight
to
vex
the
seruants
of
God
,
to
mingle
their
bread
with
grauell
,
their
drinke
with
gall
,
and
their
life
with
reproach
.
This
made
the
Prophets
and
Apostles
cry
out
continually
,
to
see
themselues
abused
,
their
Ministery
contemned
,
the
word
of
God
himselfe
refused
,
&
all
Religion
prophaned
.
When
Eliah
saw
that
the
children
of
Israell
had
forsaken
the
Couenant
of
God
,
cast
downe
his
Altars
,
and
slaine
his
Prophets
,
he
desired
God
to
kill
him
,
[
r
](A22481-e33130-b)
r
1
King
.
19
,
4
It
is
now
enough
,
O
Lord
,
take
my
soule
,
for
I
am
no
better
then
my
fathers
.
The
prophet
[
s
](A22481-e33150-b)
s
Esay
65
,
2.
&
53
,
1.
&
49
,
4.
Esay
saith
,
I
haue
spred
out
my
hands
all
the
day
to
a
rebellious
people
,
which
walked
in
away
that
was
not
good
,
euen
after
their
owne
imaginations
.
Lord
,
who
hath
beleeued
our
report
,
and
to
whom
is
the
arme
of
the
Lord
reuealed
?
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
,
and
for
nothing
,
but
my
iudgement
is
with
the
Lord
,
and
my
worke
with
my
God
.
The
Lord
sayth
to
Ezekiell
,
[
t
](A22481-e33180-b)
t
Ezek.
33
,
31
,
32.
The
Children
of
thy
people
talke
of
thee
by
the
walles
,
and
in
the
doores
of
houses
,
they
sit
before
thee
and
heare
thy
words
,
but
they
will
not
doo
them
,
for
with
their
mouths
they
make
iests
,
and
thou
art
vnto
them
,
as
a
iesting
song
of
one
that
hath
a
pleasant
voice
,
and
can
sing
well
,
for
they
heare
thy
words
,
but
they
do
them
not
:
and
when
this
commeth
to
passe
(
for
loe
it
will
come
)
then
shall
they
know
,
that
a
prophet
hath
beene
among
them
.
So
when
Paule
came
to
Athens
,
[
u
](A22481-e33210-b)
u
Acts
17
18.
and
saw
the
City
full
of
Idols
,
he
preached
vnto
them
the
knowledge
of
God
,
and
the
resurrection
of
the
dead
,
but
they
said
,
What
will
this
babler
say
?
And
others
,
worse
then
those
that
scorne
and
scoffe
at
the
word
of
life
(
which
they
should
heare
with
feare
and
reuerence
)
are
falne
into
this
horrible
depth
of
sinne
,
that
thorough
malice
to
the
word
it selfe
,
do
come
vnto
them
to
heare
them
,
not
to
learne
,
but
to
trap
and
intangle
them
;
not
to
edifie
themselues
,
but
to
misreport
and
accuse
them
;
not
to
receiue
profit
,
but
to
finde
occasion
to
persecute
them
,
as
the
Iewes
did
with
Christ
and
his
Apostles
,
who
came
not
to
heare
them
,
but
to
tempt
them
;
not
to
beleeue
them
,
but
to
belye
them
.
Many
such
Iewes
and
Iudasses
wee
meete
withall
in
our
dayes
,
who
are
so
farre
from
reioycing
the
hearts
of
their
Ministers
,
that
they
may
doo
the
worke
of
their
calling
wilingly
,
not
grudgingly
;
cheerefully
,
not
heauily
;
[
u
](A22481-e33230-b)
u
Heb.
13
,
17.
with
ioy
,
not
with
greefel
;
that
they
thinke
it
a
great
duty
done
vnto
them
,
if
they
doo
not
disgrace
them
,
or
molest
them
:
It
is
a
great
sinne
not
to
helpe
them
,
not
to
countenance
them
,
not
to
stand
with
them
in
good
causes
,
but
to
suffer
euery
base
companion
,
and
beastly
liuer
,
to
insult
vpon
them
as
their
footstool
:
but
it
is
more
greeuous
to
scorne
them
,
and
deride
them
,
to
make
them
their
Table-talke
,
and
their
Tauern-talke
,
to
declaime
against
them
from
the
Tribunall
of
their
Ale-bench
:
but
it
is
most
fearefull
of
all
,
to
come
to
them
,
to
catch
them
,
and
intrap
them
;
to
hunt
after
words
and
Syllables
,
and
to
wrest
them
against
the
minde
and
meaning
of
the
speaker
.
Let
vs
beware
of
these
sinnes
,
let
vs
not
be
in
the
number
of
such
as
are
set
downe
in
the
seat
of
scorners
,
and
false
accusers
.
If
they
shall
not
escape
that
do
no
good
,
if
they
shall
not
be
excused
that
do
not
reioyce
them
;
surely
,
they
shall
bee
guilty
of
a
sorer
and
seuerer
punnishment
that
malice
them
,
that
mocke
them
,
that
misinforme
others
of
them
,
and
euery
way
misvse
them
,
and
contemne
them
.
[
x
](A22481-e33270-b)
x
1
Mat.
28
,
20
,
11.
and
had
endured
the
heat
and
sweate
of
the
worke
,
they
enuied
at
the
Seruants
,
and
murmured
against
the
Mayster
of
the
house
.
We
must
enuy
no
mans
good
,
wee
must
repine
at
no
mans
Saluation
.
The
calling
and
conuersion
of
the
Gentiles
,
[
y
](A22481-e33280-b)
y
Acts
11
,
3.
&
15
,
1.
was
such
a
stumbling-blocke
in
the
way
,
and
n
Mote
;
nay
,
a
Beame
in
the
eyes
of
the
Iewes
,
that
they
had
rather
renounce
the
Gospell
,
and
depart
from
Christ
,
then
to
receyue
them
into
a
fellowshippe
of
the
same
Faith
,
and
make
them
partakers
of
the
Kingdome
of
Heauen
.
So
did
the
Scribes
and
Pharisees
[
z
](A22481-e33290-b)
z
Math.
9
,
11.
Luke
7
,
39.
take
it
greeuously
,
that
the
grace
of
God
,
and
Remission
of
sinnes
,
and
the
Mysteries
of
Saluation
,
should
be
preached
and
published
to
Publicans
and
Sinners
.
There
is
no
guift
or
benefit
bestowed
vpon
any
,
but
it
is
giuen
for
the
good
and
comfort
of
the
whole
Church
,
so
that
wee
should
reioyce
therein
,
not
repine
thereat
,
forasmuch
as
we
haue
our
portion
and
profite
in
it
.
Neuerthelesse
,
what
is
more
common
and
vsuall
,
then
to
make
the
blessinges
of
God
vppon
others
,
a
great
eye-sore
vnto
our selues
?
Such
as
are
dull
and
backe-ward
themselues
,
cannot
abide
those
that
are
forward
:
They
that
are
ignoraunt
,
thinke
all
others
to
haue
too
much
knowledge
:
They
that
are
cold
and
slothfull
in
the
matters
of
God
,
do
carpe
and
cauill
at
the
zeale
which
they
see
in
others
,
and
thinke
them
to
bee
too
hasty
,
too
earnest
,
too
praecise
.
Hence
it
is
,
that
oftentimes
the
Husband
checketh
the
Wife
;
the
Father
controuleth
the
Sonne
;
and
one
Friend
tebuketh
another
,
as
running
too
fast
,
and
shooting
beyond
the
marke
.
Howsoeuer
this
is
not
greatly
to
bee
feared
in
our
daies
,
wherein
few
runne
at
all
,
&
many
stand
still
,
wherein
fewe
shoot
at
the
marke
;
yet
if
it
were
so
,
it
is
better
to
be
a
little
too
forward
,
then
to
bee
too
backward
;
to
haue
a
little
too
much
zeale
,
then
to
be
stark
cold
,
as
many
;
or
luke-warme
as
the
most
are
.
We
see
this
in
the
state
of
a
mans
bodie
,
it
is
easier
to
worke
an
euacuation
of
that
which
is
too
much
,
then
to
procure
a
restitution
of
that
which
is
too
little
.
It
is
an
easier
cure
to
purge
our
grosse
&
superfluous
humours
when
they
abound
,
then
to
repayre
and
restore
Nature
when
it
is
decaying
and
consuming
.
It
is
much
easier
to
take
away
the
sharpnesse
of
an
edge
tool
,
then
to
set
a
sharp
edge
on
that
which
is
blunt
&
dulled
.
It
is
easier
to
pull
downe
a
part
of
the
building
which
is
ouer-much
,
then
to
lay
a
new
foundation
.
If
there
be
one
among
vs
that
seeketh
to
be
too
iust
,
and
aymeth
at
a
righteousnes
aboue
the
Law
,
there
are
a
thousand
that
come
too
short
,
and
fayle
in
that
which
is
required
of
them
.
It
is
a
most
blessed
thing
to
keepe
the
Golden
meane
betweene
too
much
and
too
little
.
It
is
easier
to
bring
him
that
is
in
the
excesse
to
the
meane
,
then
to
reduce
him
to
the
meane
,
that
is
in
the
defect
.
When
a
man
lyeth
dead
in
sinnes
and
trespasses
,
and
hath
no
sparke
of
the
life
of
God
in
him
,
to
bring
such
an
one
to
true
godlinesse
,
is
,
as
it
were
,
to
raise
him
from
the
dead
.
When
a
man
lieth
languishing
and
consuming
by
little
and
little
,
and
all
good
things
begin
to
decay
in
him
,
so
that
he
is
growne
starke
cold
;
nothing
is
harder
then
to
restore
such
a
one
;
it
is
as
much
as
to
worke
a
wonder
and
miracle
.
But
when
our
zeale
is
growne
to
be
a
little
too
hot
,
and
our
edge
made
somewhat
too
sharpe
,
it
requireth
no
great
labour
,
it
asketh
no
great
paines
to
reduce
vs
backe
againe
,
and
to
make
vs
returne
home
the
way
by
which
we
went
.
There
is
no
cause
therefore
,
that
wee
should
so
rashly
and
out-ragiously
beare
our selues
toward
those
that
climbe
vp
a
step
too
high
,
and
beare
them-selues
a
little
too
forward
:
let
vs
rather
examine
our selues
,
and
consider
whether
we
do
not
our selues
many
wayes
faile
of
our
duties
;
so
that
wee
may
say
,
and
say
truely
,
we
are
vnprofitable
seruants
.
Let
vs
neuer
enuy
or
grudge
at
the
good
of
others
,
remembering
alwayes
,
that
what
grace
soeuer
is
graunted
to
one
member
,
is
giuen
to
the
whole
bodie
,
and
to
euerie
particular
member
of
the
body
;
As
he
that
doth
good
to
the
eye
,
doth
good
to
the
whole
body
,
&
the
benefite
redowndeth
to
the
hand
and
foot
.
Thus
it
is
in
the
mystical
bodie
of
Christ
,
[
a
](A22481-e33300-b)
a
Rom.
12
,
5.
Wee
being
many
,
are
one
bodie
in
Christ
,
and
euerie
one
,
one
anothers
Members
.
Wee
see
in
the
Actes
of
the
Apostles
,
[
b
](A22481-e33320-b)
b
Acts
11
,
18.
when
the
Disciples
had
heard
,
that
Peter
was
called
and
warned
by
an
Heauenly
Vision
,
to
preach
to
Cornelius
,
and
other
Gentiles
,
they
helde
their
peace
,
and
glorifyed
God
,
saying
;
Then
hath
God
also
to
the
Gentiles
graunted
Repentance
vnto
life
.
Thus
much
of
the
Ioy
and
Thankes-giuing
of
the
Apostle
;
Now
let
vs
see
to
whom
hee
gaue
thankes
,
set
downe
in
the
next
wordes
.
[
I
giue
thankes
to
my
God
.
]
Heere
is
the
first
illustration
of
the
Apostles
Thankesgiuing
,
declaring
to
whome
it
is
made
,
to
wit
;
to
God
.
The
Apostle
giuing
Thankes
,
and
praising
God
,
hee
calleth
him
,
his
God
.
He
saith
not
simply
,
I
giue
thankes
to
God
,
but
particularly
;
I
giue
thankes
to
my
God
.
He
calleth
him
his
God
,
and
applyeth
the
promises
of
the
gospel
made
to
all
that
beleeue
peculiarly
and
especially
to
himselfe
.
[
a
](A22481-e33440-b)
a
Gen.
28
,
21.
If
God
wil
be
with
me
,
and
wil
keep
me
in
this
iourny
which
I
go
,
and
wil
giue
me
Bread
to
eate
,
&
cloaths
to
put
on
,
so
that
I
come
againe
vnto
my
Fathers
house
in
safety
,
then
shal
the
Lord
be
my
God
.
This
speciall
application
we
see
oftentimes
in
Dauid
,
[
b
](A22481-e33460-b)
b
Psal.
22.
1.
&
104
,
1.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
againe
,
O
Lord
my
God
thou
art
exceeding
great
.
The
same
appeareth
in
Thomas
,
one
of
the
twelue
;
when
Christ
(
who
will
not
breake
the
bruised
Reed
,
nor
quench
the
smoaking
Flaxe
)
had
respect
to
the
weakenesse
of
his
Fayth
,
and
bad
him
see
the
print
of
the
Nayles
in
his
handes
,
and
put
his
Finger
into
his
side
,
hee
cryed
out
,
[
c
](A22481-e33500-b)
c
Iohn
20
,
28.
Thou
art
my
Lord
and
my
God
.
This
Christ
practiseth
himselfe
,
and
teacheth
others
,
when
he
sayde
to
Mary
,
[
d
](A22481-e33530-b)
d
Iohn
20
,
17.
Touch
me
not
,
for
I
am
not
yet
ascended
to
my
Father
;
but
go
to
my
Bretheren
,
and
say
vnto
them
;
I
ascend
vnto
my
Father
,
and
to
your
Father
;
and
vnto
my
God
,
and
to
your
God
.
The
Apostle
Paule
,
speaking
of
Christ
,
and
the
benefites
which
he
reapeth
by
him
,
saith
,
[
e
](A22481-e33550-b)
e
Gal.
2
,
20.
I
am
crucified
with
Christ
,
but
I
liue
,
yet
not
I
any
more
,
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
me
,
and
giuen
himselfe
for
me
.
And
in
another
place
,
[
f
](A22481-e33570-b)
f
1
Tim.
1
,
12.
I
thanke
him
which
hath
made
mee
strong
,
that
is
,
Christ
our
Lord
,
for
he
counted
me
faithfull
,
and
put
me
in
his
seruice
.
All
these
consents
of
the
holy
Scriptures
,
serueth
to
confirme
vs
in
this
truth
,
that
true
Fayth
standeth
in
a
particular
applying
of
the
generall
promises
of
the
Gospell
.
[
g
](A22481-e33630-b)
g
Hab.
2
,
4.
The
iust
shall
liue
by
his
owne
Faith
.
Faith
is
the
worke
of
the
Spirit
in
the
heart
of
man
,
so
that
if
it
must
be
in
the
hearts
of
euerie
one
of
vs
,
it
followeth
that
it
must
bee
speciall
.
[
h
](A22481-e33680-b)
h
He.
6
,
17
,
18
to
shewe
vnto
the
heyres
of
promise
,
the
stablenesse
of
his
counsell
,
bound
himselfe
by
an
Oath
,
that
by
two
immutable
thinges
,
wherein
it
is
vnpossible
that
God
should
lye
,
we
might
haue
strong
consolation
,
which
haue
our
refuge
to
lay
hold
vpon
that
hope
that
is
set
before
vs
.
No
man
receyueth
comfort
by
the
riches
of
another
,
himselfe
being
poor
:
or
by
the
honor
of
another
,
himselfe
liuing
in
disgrace
:
can
so
no
man
can
feele
any
comfort
by
the
Faith
of
another
,
so
long
as
he
wanteth
Faith
himselfe
,
to
apply
Christ
vnto
himselfe
.
Seeing
then
,
that
euery
man
must
attaine
to
saluation
by
his
owne
faith
,
which
is
able
to
minister
comfort
vnto
him
in
the
time
of
neede
,
we
see
that
Faith
consisteth
in
applying
the
mercies
of
God
vnto
our
owne
selues
.
I
beleeue
in
God
;
Not
,
We
beleeue
in
God
.
For
howsoeuer
wee
are
to
pray
for
others
as
well
as
for
our selues
,
and
are
taught
to
say
;
Our
Father
which
art
in
Heauen
;
yet
,
when
the
question
is
of
our
Fayth
,
wee
must
say
,
not
[
We
beleeue
]
but
[
I
beleeue
.
]
We
pray
for
others
,
but
we
beleeue
for
our selues
.
The
like
is
to
be
sayde
of
euerie
principle
of
Faith
,
euerie
man
must
holde
them
all
,
and
beleeue
them
all
.
This
ouerthroweth
the
Doctrine
of
the
Church
of
Rome
,
which
teacheth
a
generall
and
implicite
Faith
to
bee
sufficient
for
vs
,
to
Iustification
and
Saluation
.
For
they
teach
,
if
a
man
can
say
,
I
beleeue
as
the
Church
beleeueth
,
though
hee
know
not
how
or
what
the
Church
beleeueth
,
though
hee
vnderstand
nothing
,
though
he
be
able
to
apply
nothing
vnto
himselfe
,
hee
hath
a
good
faith
,
and
by
that
faith
may
be
saued
.
Answereable
to
this
Diuinity
,
[
i
](A22481-e33780-b)
i
Bellar.
de
iustif
.
lib.
1.
cap.
7.
are
the
Iesuites
and
Schoole-mens
damnable
and
diuellish
positions
,
which
maintaine
;
that
the
people
are
not
bound
to
know
what
the
matters
of
Faith
bee
;
that
ignoraunce
is
better
then
the
knowledge
of
them
;
that
they
neede
not
enquire
after
them
;
and
that
Faith
is
better
defined
by
ignorance
,
then
by
knowledge
.
Hence
it
is
,
that
they
commend
the
Colliars
Faith
,
[
k
](A22481-e33810-b)
k
Apol.
translated
by
Staplet
.
part
1.
page
53
who
(
as
the
tale
is
told
)
being
at
the
point
of
death
,
and
tempted
of
the
Deuill
what
his
Faith
was
?
Aunsweared
,
I
beleeue
and
die
in
the
faith
of
Christs
Church
;
but
being
againe
demanded
,
what
the
faith
of
Christs
Church
was
,
that
faith
(
said
he
)
that
I
beleeue
in
:
and
thus
the
deuill
getting
no
other
aunswere
,
was
ouercome
and
put
to
flight
.
This
fable
hath
beene
so
long
told
and
related
among
them
,
that
now
themselues
begin
to
beleeue
it
to
be
a
truth
;
as
a
lyar
by
often
telling
an
vntruth
,
beginneth
to
thinke
it
may
be
a
true
tale
.
This
Colliars
faith
is
the
popish
Creed
,
which
being
founded
in
ignorance
,
is
too
weake
a
shield
to
quench
the
fiery
Darts
of
the
Deuill
,
and
to
resist
his
tentations
.
Thus
true
faith
is
suppressed
,
&
ignorance
is
set
on
foote
by
these
ignoraunt
Teachers
,
who
as
they
are
blinde
themselues
,
so
they
would
put
out
the
eyes
of
others
.
They
require
no
knowledge
of
the
things
we
pray
for
,
[
l
](A22481-e33840-b)
l
Rhem.
annot.
on
1
Cor.
14.
&
on
Luke
12
,
11.
but
preferre
ignorance
:
they
require
no
ability
to
professe
the
perticular
points
of
our
faith
,
but
in
grosse
and
general
.
This
ignorance
is
plentifully
condemned
in
the
Scriptures
.
We
are
taught
,
[
m
](A22481-e33880-b)
m
Col.
3.
16.
1
Pet.
3
,
15.
that
the
word
must
dwell
plentifully
in
vs
,
and
that
we
must
be
able
to
giue
an
account
of
the
hope
that
is
in
vs
,
to
them
that
shall
require
an
aunswere
of
vs
.
We
are
taught
[
n
](A22481-e33890-b)
n
Math.
22
,
29
Rom.
15
,
4
Hebr.
5
,
11.
Iohn
5
,
39.
that
ignorance
is
the
Mother
of
all
euill
,
the
roote
of
all
error
,
the
cause
of
all
vnbeleefe
,
and
that
whatsoeuer
things
are
written
afore
hand
,
were
written
for
our
learning
,
that
wee
might
haue
comfort
and
beleeue
.
Thus
do
these
enemies
of
God
and
his
people
,
take
from
them
their
sword
when
they
should
go
to
fight
,
and
strip
them
of
their
Armor
when
they
should
enter
the
battell
;
like
Theeues
,
that
put
out
the
Candle
which
serueth
to
discouer
them
.
To
conclude
,
let
vs
know
that
an
ignorant
faith
is
no
faith
,
for
where
there
is
no
knowledge
,
there
can
bee
no
faith
.
But
such
as
liue
in
the
Church
of
Rome
,
being
blindly
led
of
blinde
Teachers
,
doo
know
nothing
to
their
comfort
,
they
haue
the
key
of
Knowledge
taken
from
them
,
they
are
nuzled
and
encouraged
in
ignoraunce
,
they
heare
it
magnified
and
extolled
vnto
the
skies
.
Some
of
them
pretend
the
reading
of
the
Scriptures
in
the
mother
tongue
,
and
in
the
translation
that
all
may
vnderstand
,
to
bee
a
principall
cause
of
heresie
.
Another
shameth
not
to
auouch
,
that
it
was
the
inuention
of
the
Deuill
,
to
permit
the
people
to
read
the
Bible
.
Another
blusheth
not
to
write
,
that
he
knew
certaine
men
possessed
of
a
Deuill
,
because
being
but
Husbandmen
,
they
were
able
to
discourse
of
the
Scriptures
.
They
teach
,
that
it
is
Heresy
for
a
Lay-man
to
dispute
in
a
point
of
faith
.
These
men
speake
not
by
the
spirit
of
God
,
but
vtter
the
Deuils
language
,
and
instruct
the
people
in
the
Colliars
Creed
.
It
is
written
of
Timothy
,
[
o
](A22481-e33930-b)
o
2
Tim
3
,
15.
that
hee
was
trained
vp
of
a
childe
in
the
knowledge
of
the
Mysteries
of
Religion
.
It
is
written
,
[
p
](A22481-e33940-b)
p
Deut.
29
,
29
that
the
things
reuealed
,
belong
to
vs
and
to
our
children
.
In
former
times
,
the
Doctrines
of
godlynesse
,
and
seuerall
points
of
religion
,
were
knowne
of
all
,
and
the
lowest
of
the
people
reasoned
of
them
,
[
q
](A22481-e33950-b)
q
Chryso
.
hom.
3
in
Lazarum
.
Aug.
tract.
21.
in
Ioh.
and
their
Byshops
exhorted
them
thereunto
;
asking
why
they
are
vttered
,
if
they
may
not
be
known
?
Why
they
haue
sounded
,
if
they
may
not
bee
heard
?
And
wherefore
are
they
heard
,
but
that
we
should
vnderstand
them
?
[
r
](A22481-e34020-b)
r
Marke
1
,
24.
&
3.
11
Luke
4
,
41.
I
know
thee
what
thou
art
,
euen
that
holie
one
of
God
;
thou
art
the
sonne
of
God
,
thou
art
that
Christ
.
And
the
Apostle
Iames
,
speaking
of
such
as
gloried
in
a
false
faith
,
but
wanteth
the
true
Faith
,
sayeth
;
Thou
beleeuest
that
there
is
one
God
,
thou
dooest
well
:
[
s
](A22481-e34060-b)
s
Iames
2
,
19.
the
Deuils
also
beleeue
it
,
and
tremble
.
He
setteth
downe
a
chiefe
point
of
Religion
which
the
Deuils
beleeue
,
concerning
the
vnity
of
the
God-head
;
and
this
faith
of
the
Deuil
,
is
not
to
be
restrained
to
this
one
principall
point
,
but
it
stretcheth
to
the
whole
Doctrine
of
faith
:
so
that
he
setteth
down
expressely
this
one
ground
&
foundation
,
instead
of
the
whole
body
of
Christianity
.
For
the
Deuils
do
not
only
beleeue
that
there
is
one
God
,
who
hath
created
all
things
,
and
gouerneth
all
things
,
and
shall
iudge
all
the
world
;
but
that
there
is
one
Christ
,
one
Sauiour
,
one
Redeemer
.
And
this
is
a
sure
reason
that
they
knowe
this
great
Mystery
of
godlinesse
,
God
manifest
in
the
flesh
,
because
they
seeke
to
ouerthrow
,
destroy
,
and
deface
it
by
contrary
errors
.
But
how
manie
are
there
among
the
sonnes
of
men
,
that
take
themselues
to
bee
great
Christians
,
and
thinke
they
are
better
then
the
Deuils
that
know
not
these
things
?
Are
there
not
many
that
are
among
vs
,
and
liue
in
the
bosom
of
the
Church
,
who
would
defie
them
that
should
charge
them
to
come
behinde
the
Deuils
,
&
yet
know
not
the
Doctrine
of
the
Trinity
,
the
person
of
Christ
,
the
vnion
of
his
Natures
,
the
end
of
the
Lawe
,
the
Sacraments
of
the
Church
,
the
Couenant
of
the
Gospell
,
the
Nature
of
Faith
,
the
Iustification
of
a
Sinner
,
and
the
way
of
saluation
?
Againe
,
the
Apostle
teacheth
,
not
only
that
the
Deuils
beleeue
the
things
that
are
written
in
the
scripture
,
but
likewise
that
they
tremble
at
the
Iudgements
of
God
contained
in
the
scripture
.
They
knowe
the
promise
of
the
Gospell
,
they
heare
of
remission
of
sinnes
,
they
beleeue
there
is
in
eternal
life
which
the
blessed
of
the
Father
shall
inherite
,
but
they
feele
no
ioy
in
it
,
they
receyue
no
comfort
by
it
,
they
are
neuer
a
whit
delighted
with
it
,
because
they
know
themselues
separated
from
it
,
and
to
be
reserued
for
the
wrath
to
com
;
as
we
finde
it
vttered
of
the
Deuils
through
the
mouth
of
the
possessed
,
[
t
](A22481-e34090-b)
t
Math.
8
,
29.
Why
art
thou
come
to
torment
vs
before
our
time
?
Whereby
they
acknowledge
,
that
they
looked
for
●he
accomplishment
of
threatnings
,
and
the
feeling
of
torments
,
but
they
would
haue
the
time
prolonged
and
put
off
so
long
a●
they
could
:
And
we
see
that
they
beleeue
all
matters
of
Faith
to
bee
true
,
but
●…y
are
not
perswaded
,
nor
cannot
beleeue
,
that
they
pertaine
any
thing
at
all
vnto
them
:
They
haue
no
hope
of
mercy
,
they
haue
no
assurance
of
pardon
,
they
haue
no
expectation
of
saluation
.
Now
,
as
they
beleeue
that
the
promises
of
God
do
not
concern
them
,
so
they
know
that
the
threatnings
of
God
shal
certainly
come
vpon
them
,
and
that
eternal
torments
are
prepared
for
them
,
which
is
the
cause
of
their
feare
and
trembling
.
But
how
many
wicked
men
are
there
that
liue
in
sensuality
,
and
are
drowned
in
security
.
They
are
resolued
to
lye
still
in
sin
,
and
yet
consider
not
what
hangeth
ouer
their
heads
.
Tell
the
Deuils
of
their
estate
wherein
they
stand
,
and
they
tremble
;
Tell
the
vngodly
of
their
condition
,
they
are
carelesse
.
The
Deuils
in
remembraunce
of
Iudgements
,
despayre
;
the
vngodly
presume
.
The
Deuils
are
constrained
to
confesse
that
God
is
iust
,
the
vngodly
wash
it
away
and
say
;
tush
God
is
mercifull
.
Thus
doth
Satan
besot
and
bewitch
the
Reprobate
,
&
teacheth
them
a
lesson
which
he
could
neuer
learn
himselfe
;
namely
,
that
Gods
word
is
not
all
true
,
and
that
the
threatnings
there
pronounced
,
shall
not
fall
vpon
them
,
and
therefore
we
see
,
such
as
are
taught
and
reprooued
by
the
Ministry
of
the
word
,
either
to
be
as
sencelesse
blockes
not
mooued
at
all
with
them
,
or
as
open
blasphemers
,
reuiling
and
railing
at
the
word
.
These
are
notable
and
forward
Schollers
,
and
haue
profited
deeply
in
the
Deuils
Schoole
,
they
are
growne
to
bee
more
cunning
then
their
Maister
,
and
haue
out-gone
him
in
their
profession
,
and
therefore
they
must
be
as
neere
condemnation
as
he
.
This
faith
then
to
beleeue
that
part
of
Gods
worde
,
which
consisteth
in
beleeuing
Gods
vengeance
and
threatnings
is
hardly
to
be
found
among
the
vngodly
,
and
therefore
the
faith
of
the
Deuils
is
more
perfect
;
which
should
teach
vs
to
labour
that
our
faith
may
exceed
and
go
beyond
the
Deuils
,
and
that
wee
may
seeke
to
apply
the
mercifull
promises
of
God
to
our selues
,
and
so
to
find
comfort
in
them
,
which
the
Deuils
want
.
We
must
not
only
say
,
Christ
gaue
himselfe
,
but
he
gaue
himselfe
for
me
;
It
is
not
enough
to
say
he
loueth
man
,
but
he
loueth
me
;
he
is
a
Sauiour
,
but
hee
is
my
Sauiour
;
hee
is
a
Redeemer
,
but
he
is
my
Redeemer
;
he
forgiueth
sinnes
,
but
hee
forgiueth
me
my
sinnes
.
It
is
not
enough
to
say
,
he
saued
others
;
but
we
must
say
,
he
saueth
me
:
hee
is
not
onely
the
God
of
others
,
but
he
is
my
God
,
and
my
Lord
.
This
was
the
comfort
that
Dauid
felt
,
when
hee
saith
;
[
u
](A22481-e34120-b)
u
Psal.
18
,
2.
The
Lorde
is
my
Rocke
and
my
Fortresse
,
my
God
,
and
my
strength
,
my
shield
,
the
horne
of
my
saluation
,
and
my
refuge
.
It
is
the
tenor
of
the
Couenant
that
God
made
with
Abraham
,
and
all
beleeuers
,
[
x
](A22481-e34150-b)
x
Gen.
17.
7.
I
will
be
thy
God
,
and
the
God
of
thy
seede
.
If
then
God
haue
promised
this
mercie
,
and
spoken
peace
vnto
our
Consciences
,
saying
to
euerie
faithfull
person
,
I
will
be
thy
God
;
why
should
not
euerie
beleeuer
take
holde
of
this
,
and
say
;
The
Lord
shall
be
my
God
,
as
I
am
one
of
his
people
?
This
is
not
to
offer
iniurie
to
other
men
,
or
to
make
him
peculiar
to
our selues
,
but
to
leaue
him
the
same
to
others
,
that
hee
is
to
vs
,
as
euery
man
enioyeth
the
light
of
the
Sunne
,
without
excluding
others
from
the
vse
thereof
.
[
y
](A22481-e34210-b)
y
Iosh.
1
5.
to
Ioshua
imediately
after
the
death
of
Moses
,
that
God
would
not
leaue
him
,
nor
forsake
him
.
This
the
Apostle
applyeth
and
maketh
it
common
to
all
the
faithfull
,
whom
he
chargeth
to
haue
their
conuersation
without
couetousnesse
,
[
z
](A22481-e34240-b)
z
Heb.
13
,
5.
seeing
it
is
written
,
That
God
will
not
leaue
them
nor
forsake
them
.
God
commandeth
vs
to
call
vpon
him
with
promise
to
heare
vs
,
[
a
](A22481-e34260-b)
a
Psal.
50
,
15
,
and
4
,
3.
Call
vpon
mee
,
and
I
will
heare
thee
.
This
was
the
comfort
of
Dauid
,
and
the
assurance
that
hee
had
;
When
I
call
vpon
the
Lord
,
he
will
heare
him
.
Christ
our
Sauiour
giueth
vs
encouragement
to
prayer
,
because
[
b
](A22481-e34290-b)
b
Iohn
14.
13
1
Iohn
5
,
14
Whatsoeuer
we
aske
in
his
name
,
that
will
hee
do
,
that
the
Father
may
be
glorified
in
the
Sonne
.
Hence
it
is
that
Iohn
sayeth
;
This
is
the
assurance
that
wee
haue
of
him
,
that
whatsoeuer
we
aske
according
to
his
will
,
he
heareth
vs
;
And
if
we
know
that
he
heareth
vs
,
we
know
we
haue
the
petitions
which
we
aske
of
him
.
When
Christ
sayde
to
the
poore
distressed
man
in
the
Gospell
:
If
thou
canst
beleeue
,
all
things
are
possible
to
him
that
beleeueth
.
He
answered
,
[
c
](A22481-e34340-b)
c
Marke
9
,
24
Lord
I
beleeue
,
help
mine
vnbeleefe
.
So
saith
the
Prophet
,
[
d
](A22481-e34360-b)
d
Psal.
116
,
16
and
119
,
125.
Behold
Lord
,
I
am
thy
seruant
;
I
am
thy
seruant
,
ô
giue
mee
vnderstanding
that
I
may
keepe
thy
Commandements
,
&c.
The
Lord
saith
generally
,
[
e
](A22481-e34380-b)
e
Iohn
3.
15.
Math.
28.
Whosoeuer
beleeueth
shall
be
saued
.
Hence
the
Apostle
inferreth
this
particular
to
the
Iailor
,
[
f
](A22481-e34400-b)
f
Acts
16
,
32.
Beleeue
thou
,
and
thou
shalt
be
saued
.
When
God
saith
,
[
g
](A22481-e34420-b)
g
Psal.
27.
8.
Seeke
ye
my
face
;
the
voyce
of
the
faithfull
doth
returne
and
rebound
this
backe
again
;
Thy
face
Lord
I
will
seeke
.
God
by
his
new
Couenant
bindeth
himselfe
to
the
heyres
of
promise
,
saying
;
[
h
](A22481-e34450-b)
h
Ier.
31
,
33.
Esay
25
,
9.
I
will
be
their
God
,
and
they
shall
be
my
people
;
whereupon
they
are
emboldned
to
say
;
Loe
this
is
our
God
,
we
haue
waited
for
him
,
and
hee
will
saue
vs
,
we
will
reioyce
and
be
ioyfull
in
his
saluation
.
God
saith
vnto
vs
,
I
am
thy
saluation
;
our
heart
againe
with
vnspeakeable
comfort
inwardly
ministered
,
answeareth
;
Thou
art
my
God
.
So
then
,
when
we
say
aright
we
belieue
in
God
the
Father
,
it
is
as
much
as
to
say
;
I
beleeue
that
God
is
my
God
,
and
I
haue
assurance
and
trust
in
him
for
my
saluation
.
And
to
beleeue
that
God
is
my
God
,
is
to
beleeue
that
he
is
my
life
,
my
peace
,
my
deliuerance
,
my
saluation
;
not
onely
that
he
is
these
things
in
himselfe
,
and
in
his
owne
nature
;
not
onely
that
he
is
these
things
to
other
men
,
that
trust
in
him
,
and
depend
vpon
him
,
but
that
he
is
indeede
the
same
to
mee
,
that
his
mercy
dooth
compasse
me
,
his
power
defend
me
,
his
prouidence
watch
ouer
me
,
and
his
fauor
keepe
and
preserue
me
to
himselfe
in
life
and
death
.
For
there
are
many
degrees
of
faith
,
[
i
](A22481-e34500-b)
i
Credere
deum
:
Credere
Deo
:
credere
in
Deum
.
one
step
is
to
beleeue
that
God
is
;
the
second
step
,
is
to
beleeue
God
,
that
is
,
to
giue
credit
to
him
,
that
al
his
words
which
he
hath
spoken
,
and
the
promises
which
he
hath
made
,
are
true
;
the
third
step
,
is
to
beleeue
in
God
,
which
requireth
trust
in
God
,
according
to
his
word
and
promise
,
being
firmely
resolued
,
that
he
will
do
whatsoeuer
he
hath
said
.
Thus
it
is
required
of
vs
to
doe
in
euery
Article
of
Faith
,
in
euery
promise
of
Mercy
,
in
euery
word
of
grace
offered
vnto
vs
:
we
must
by
a
speciall
faith
receiue
it
,
and
apply
it
.
[
k
](A22481-e34540-b)
k
Iohn
3
,
8.
Like
the
wind
which
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
commeth
,
and
whether
it
goeth
:
so
is
euerie
man
that
is
borne
of
the
Spirit
.
[
l
](A22481-e34600-b)
l
Psal.
151.
when
he
prayed
God
to
create
in
him
a
cleane
heart
,
and
to
renew
a
right
spirit
within
him
.
But
was
it
vtterly
lost
?
No
,
for
he
sayth
;
Take
not
away
thy
Spirit
from
me
.
In
this
case
,
it
shall
be
good
for
vs
,
to
remember
the
former
mercies
of
God
toward
vs
,
and
consider
how
hee
hath
dealt
with
vs
;
and
thereby
assure
our
harts
,
that
howsoeuer
God
for
a
season
with-holdeth
the
light
of
his
countenance
from
vs
,
yet
he
will
restore
vs
to
the
ioy
of
his
saluation
,
as
we
see
in
the
example
of
the
Prophet
;
he
could
not
in
his
trouble
receiue
any
true
comfort
,
[
m
](A22481-e34620-b)
m
Psa.
77
,
5
,
11
for
howsoeuer
hee
did
thinke
vppon
the
Lord
,
he
was
still
troubled
,
and
though
he
prayed
vnto
him
,
yet
his
spirit
was
full
of
anguish
;
the
helpe
then
which
hee
found
in
his
present
distresse
,
was
this
;
Then
I
considered
the
dayes
of
old
,
and
the
yeares
of
ancient
time
:
I
called
to
remembrance
my
song
in
the
night
,
I
remembred
the
workes
of
the
Lord
,
certainly
I
remembred
thy
wonders
of
olde
.
So
when
we
feele
not
that
comfort
and
delight
in
praying
that
wee
felt
,
we
must
not
wax
faint
&
giue
ouer
,
we
must
continue
in
the
Prayer
of
faith
,
though
not
of
feeling
.
[
Making
mention
alwaies
of
thee
in
my
Prayers
.
]
This
is
the
second
circumstance
whereby
the
Thankesgiuing
of
the
Apostle
is
amplified
,
wherein
hee
witnesseth
,
that
he
vsually
prayed
for
Philemon
,
and
others
.
[
a
](A22481-e34730-b)
a
1
Sam.
12
,
23
God
forbid
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
.
This
Paule
performed
for
the
Romaines
,
[
b
](A22481-e34760-b)
b
Ro.
1
,
9
,
10.
God
is
my
witnesse
(
whom
I
serue
in
my
spirite
in
the
Gospell
of
his
Sonne
)
that
without
ceasing
I
make
mention
of
you
alwaies
in
my
Prayers
,
beseeching
that
by
some
meanes
one
time
or
other
,
I
might
haue
a
prosperous
iourny
by
the
will
of
God
to
come
to
you
.
Heerunto
we
are
directed
by
that
forme
of
Prayer
which
Christ
taught
his
Disciples
,
and
left
vnto
his
Church
,
directing
vs
to
say
,
Our
Father
,
giue
vs
,
forgiue
vs
;
lead
vs
not
,
deliuer
vs
:
Not
My
Father
,
giue
me
,
forgiue
me
,
lead
me
not
,
deliuer
mee
.
So
the
Apostle
shutting
vp
what
Armour
a
Christian
must
vse
against
his
spirituall
enemies
,
hee
saith
;
[
c
](A22481-e34800-b)
c
Ephes.
6
,
18.
Pray
alwaies
with
all
manner
Prayer
and
supplication
in
the
Spirite
,
and
watch
thereunto
with
all
perseuerance
and
supplication
for
all
Saints
;
and
for
me
,
that
vtterance
may
be
giuen
vnto
me
,
that
I
may
open
my
mouth
boldly
to
publish
the
secret
of
the
Gospell
.
So
hee
[
d
](A22481-e34820-b)
d
Colos.
1
,
3.
and
4.
3.
prayed
for
the
Colossians
,
alwayes
since
hee
heard
of
their
faith
in
Christ
,
and
of
their
loue
toward
all
Saints
:
and
hee
required
the
Prayers
of
the
Colossians
againe
for
himselfe
,
that
God
might
open
to
him
the
doore
of
vtterance
,
to
speake
the
Mystery
of
Christ
,
for
which
he
was
in
bonds
.
Thus
the
Apostle
Iames
doth
teach
vs
to
deale
one
toward
another
;
[
e
](A22481-e34840-b)
e
Iames
5
,
14.
Is
any
sicke
among
you
?
Let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
for
him
,
and
annoint
him
with
Oile
in
the
name
of
the
Lord
,
&
the
Prayer
of
Faith
shall
saue
the
sicke
,
and
the
Lord
shall
raise
him
vp
.
All
which
examples
and
Commaundements
,
serue
to
guide
vs
to
the
performaunce
of
this
speciall
dutie
that
we
are
charged
and
commaunded
to
pray
one
for
another
,
and
to
be
mindfull
one
of
another
,
in
our
best
thoughts
and
most
serious
Meditations
.
[
f
](A22481-e34880-b)
f
Ephes.
4
,
3.
as
we
see
Ephes.
4.
Endeuour
to
keepe
the
vnity
of
the
spirite
in
the
bond
of
peace
;
there
is
one
bodie
,
and
one
spirit
,
euen
as
ye
are
called
in
one
hope
of
your
vocation
;
there
is
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
which
is
aboue
all
,
and
through
all
,
and
in
you
all
.
Now
what
Communion
were
this
among
the
members
of
Christ
,
vnlesse
we
were
straightly
tyed
to
pray
one
for
another
,
and
to
performe
this
mutual
dutie
one
for
another
?
So
that
the
want
of
it
,
is
a
plaine
argument
,
that
we
are
not
members
of
the
same
body
,
seeing
we
desire
not
the
good
of
them
.
[
g
](A22481-e34930-b)
g
Ephes.
6
,
18.
naming
the
Armour
which
we
must
all
put
on
to
defend
our selues
and
our
Brethren
,
and
to
offend
our
enemy
,
doth
set
down
Prayer
as
a
chiefe
meanes
to
obtaine
Gods
assistance
for
our selues
and
others
.
[
h
](A22481-e34970-b)
h
Iames
5
,
16.
Acknowledge
your
faults
one
to
another
,
and
pray
one
for
another
,
that
yee
may
be
healed
:
for
the
Prayer
of
a
righteous
man
auayleth
much
,
if
it
bee
feruent
.
Seeing
therefore
wee
are
as
a
body
standing
of
many
members
,
and
seeing
prayer
is
a
weapon
to
defend
vs
,
and
a
medicine
to
heale
vs
:
it
followeth
,
that
we
must
vse
it
,
one
to
helpe
and
succour
another
.
[
i
](A22481-e35020-b)
i
1
Tim
2
,
1.
I
exhort
that
first
of
all
,
supplications
,
prayers
,
intercessions
,
and
giuing
of
thankes
be
made
for
all
men
.
The
neglect
of
this
is
a
note
of
a
ranke
Atheist
,
[
k
](A22481-e35040-b)
k
Psalme
53
,
4.
who
is
described
not
to
call
vpon
God
.
Christ
Iesus
did
oftentimes
pray
,
he
was
feruent
and
continuall
in
it
;
hee
spent
whole
nights
in
Prayer
.
When
he
was
in
his
Agony
,
he
prayed
once
,
and
againe
,
and
the
third
time
.
This
condemneth
those
that
are
carelesse
and
negligent
in
the
practise
of
this
dutie
,
that
are
so
couetous
for
themselues
,
that
they
can
craue
nothing
for
their
Brethren
.
If
one
member
of
the
body
should
scrape
all
to
it selfe
,
what
would
become
of
the
rest
?
Such
are
vnnaturall
members
,
as
take
care
onely
for
themselues
.
These
can
say
the
Lords
Prayer
,
and
rehearse
the
wordes
,
but
their
hearts
are
farre
from
the
meaning
and
right
vnderstanding
.
They
say
,
Lord
giue
vs
our
daily
Bread
,
that
is
,
to
me
,
and
to
my
brethren
;
not
to
me
alone
;
nor
to
them
alone
,
but
to
me
,
and
to
them
;
to
these
my
Brethren
,
as
well
as
to
my selfe
.
These
men
are
liberall
in
words
,
bur
couetous
in
mind
;
their
mouths
are
opened
and
enlarged
,
but
their
harts
are
restrained
and
instraightned
;
they
thinke
they
neuer
haue
enough
,
and
that
their
Brethren
haue
too
much
.
They
are
farre
from
giuing
thankes
vnto
God
for
them
,
who
repine
at
euerie
morsell
that
they
eate
,
and
at
euery
blessing
that
they
enioy
.
[
l
](A22481-e35080-b)
l
1
Cor.
12
,
21
,
22.
That
the
eye
cannot
say
vnto
the
hand
,
I
haue
no
need
of
thee
;
nor
the
head
againe
to
the
feete
,
I
haue
no
neede
of
you
;
yea
,
much
rather
those
members
of
the
body
,
which
seeme
to
be
feeble
,
are
necessarie
.
The
strongest
stand
in
need
of
the
helpe
of
the
weakest
;
the
greatest
,
of
the
meanest
;
the
highest
,
of
the
lowest
;
the
richest
,
of
the
poorest
;
the
Prince
,
of
the
people
.
All
mankind
are
so
created
,
as
that
they
are
not
perfect
of
themselues
,
but
euery
one
wanteth
the
ayde
of
another
.
One
Nation
standeth
in
need
of
another
,
no
Countrey
yeeldeth
all
commodities
.
No
man
hath
all
the
gifts
of
Nature
,
but
some
one
,
some
haue
others
.
We
see
it
euen
among
the
brute
beasts
,
such
as
are
excellent
in
craft
,
and
mighty
in
strength
,
yet
haue
their
wants
together
with
their
wiles
,
and
their
maimes
ioyned
with
their
great
might
.
The
Fox
is
subtle
to
keepe
himselfe
from
snares
,
yet
hee
is
weake
to
guard
himselfe
from
Wolues
:
on
the
other
side
,
the
Lion
is
strong
enough
to
guard
himselfe
from
Wolues
,
but
he
is
not
subtle
enough
to
keepe
himselfe
from
nets
.
We
haue
not
all
thinges
requisite
and
necessary
for
vs
,
we
haue
not
all
properties
to
be
commended
:
wee
runne
into
many
dangers
,
from
whence
the
meanest
may
helpe
to
deliuer
the
mightiest
.
So
then
,
seeing
we
are
enioyned
to
pray
one
for
another
,
and
thereby
may
helpe
one
another
,
let
vs
know
,
that
we
must
despise
no
man
,
reproch
no
man
,
hate
no
man
,
but
consider
that
at
one
time
or
other
,
we
may
want
the
help
&
hand
of
him
.
This
doth
the
Wise-man
point
vnto
,
[
m
](A22481-e35100-b)
m
Eccl.
9
,
14
,
15.
when
he
mentioneth
a
little
City
,
and
few
men
in
it
,
and
a
great
King
came
against
it
,
compassed
it
about
,
and
builded
forts
against
it
:
and
there
was
found
therein
a
poore
and
Wise-man
,
and
he
deliuered
the
Citty
by
his
wisedome
.
And
wee
haue
a
notable
example
heereof
,
in
the
siedge
of
Abell
by
Ioab
,
a
wise
woman
cried
out
of
the
Cittie
,
and
mooued
him
to
returne
from
the
assault
.
We
see
how
forcible
the
praiers
of
Abraham
were
to
mooue
the
Lord
to
spare
the
[
n
](A22481-e35140-b)
n
Gen.
18.
Sodomites
,
if
tenne
righteous
persons
had
beene
found
in
the
Citty
.
Thus
God
testifyeth
,
that
he
was
restrained
by
the
Prayers
of
Moses
,
and
(
as
it
were
)
[
o
](A22481-e35150-b)
o
Exod.
32
,
10
tied
with
bands
,
that
hee
was
not
able
to
destroy
the
people
.
Let
vs
therefore
make
much
one
of
another
,
and
let
no
man
hate
his
Brother
in
his
heart
,
but
know
,
that
his
prayers
auaile
with
God
for
him
.
Wee
see
the
Prayers
of
the
Church
profited
Peter
much
,
though
he
were
an
Apostle
,
[
p
](A22481-e35170-b)
p
Acts
12.
for
thereby
he
was
deliuered
out
of
prison
,
and
from
the
daunger
of
death
,
by
the
Ministry
of
an
Angel
.
So
they
profit
vs
,
if
they
be
faithfull
and
seruent
.
[
q
](A22481-e35220-b)
q
Num.
21
,
7.
that
they
might
be
deliuered
from
the
fiery
Serpents
.
The
Apostle
is
oftentimes
earnest
in
requiring
this
at
the
Churches
handes
,
[
r
](A22481-e35230-b)
r
Rom.
15
,
30
Brethren
,
I
beseech
you
for
our
Lorde
Iesus
Christs
sake
,
and
for
the
loue
of
the
spirit
,
that
ye
would
striue
with
me
by
prayers
to
God
for
me
.
When
we
are
poore
,
and
can
doe
our
Brethren
no
other
good
,
yet
may
we
benefit
them
by
our
Prayers
.
When
we
see
our
Brethren
in
necessity
,
in
danger
,
in
affliction
,
in
persecution
,
in
sicknesse
,
and
in
great
misery
;
when
we
haue
no
hand
to
help
them
,
no
power
to
deliuer
them
,
no
means
to
succour
them
,
no
fauour
to
speake
for
them
;
yet
,
wee
haue
hearts
to
lifte
vp
for
them
to
God
,
the
Father
of
all
mercies
,
and
the
God
of
all
consolation
,
and
by
praying
vnto
him
for
them
,
we
shall
do
them
much
good
,
giue
them
much
comfort
,
minister
vnto
them
much
helpe
,
and
procure
vnto
them
speedy
deliuerance
.
This
shall
bee
more
auaileable
and
profitable
vnto
them
,
then
all
other
meanes
of
helpe
and
succour
,
vsed
for
their
safety
without
this
.
Let
such
as
are
of
the
greatest
giftes
earnestly
craue
and
call
for
the
prayers
of
those
that
haue
lesser
and
smaller
gifts
.
This
reproueth
such
as
neuer
regard
them
,
nor
require
them
,
that
thinke
they
haue
no
neede
of
them
,
nor
know
the
necessity
of
them
.
It
is
all
one
to
these
men
,
whether
they
bee
prayed
for
,
or
not
;
whom
God
no
doubt
doth
oftentimes
crosse
in
the
works
of
their
hands
,
that
they
do
not
prosper
,
because
they
make
no
account
of
the
Churches
Prayers
.
It
reprooueth
such
also
,
as
regard
not
the
publick
assemblies
of
the
faithfull
,
and
the
meeting
of
the
Congregation
of
Christ
in
one
place
,
where
Prayers
are
made
for
the
Church
,
where
praises
are
sung
,
and
thankes
are
rendred
for
the
blessings
of
God
;
yea
,
heauen
and
earth
are
made
to
ring
and
rebound
with
sounding
out
his
glorie
,
as
it
were
with
the
voice
of
one
man
.
All
our
Churches
for
the
most
part
on
the
Lords
day
,
assemble
at
one
houre
,
wee
come
together
at
one
time
,
a
blessed
houre
,
a
blessed
time
;
the
best
houre
,
the
best
time
in
the
whole
Weeke
.
O
,
how
should
wee
loue
it
;
how
should
we
desire
it
,
how
should
wee
delight
in
it
?
Then
do
wee
pray
for
the
Church
,
then
the
Church
prayeth
for
vs
:
then
are
wee
mindfull
of
our
Brethren
,
then
are
our
Bretheren
likewise
mindfull
of
vs
,
then
is
God
mindfull
of
vs
all
.
Then
we
call
vpon
God
for
his
Saints
,
then
doo
the
Saintes
vpon
the
earth
call
vppon
God
for
vs
,
then
dooth
GOD
heare
vs
all
,
both
them
and
vs
;
them
for
vs
,
and
vs
for
them
.
This
is
a
sweete
Harmony
and
pleasant
agreement
,
when
wee
do
thus
with
one
minde
,
and
with
one
mouth
glorifie
God
,
and
with
a
feeling
of
Gods
mercie
,
can
cry
out
,
[
s
](A22481-e35250-b)
s
Psal.
84
,
1
,
2
O
Lord
of
Hoasts
,
how
amiable
are
thy
Tabernacles
?
My
soule
longeth
,
yea
,
&
fainteth
for
the
Courts
of
the
Lorde
,
for
mine
heart
,
and
my
flesh
reioyce
in
the
liuing
God
.
On
the
other
side
,
great
is
their
wickednesse
and
prophanesse
,
that
do
not
affect
such
times
of
publicke
Prayers
:
they
shewe
themselues
to
bee
beastly
minded
,
and
led●…
with
the
wicked
Spirit
of
the
Deuill
into
all
abhominations
:
neyther
may
such
looke
to
finde
any
benefite
,
or
feele
any
comfort
by
the
Prayers
and
supplications
in
those
places
,
and
at
such
holie
times
powred
out
.
It
is
a
great
priuiledge
belonging
onely
to
the
faithfull
,
to
haue
right
and
interrest
in
the
Churches
Prayers
.
It
is
not
so
with
the
wicked
,
so
long
as
they
abhorre
such
meetings
,
which
are
the
most
fruitful
seasons
,
when
God
with
a
gracious
dew
doth
raine
vpon
his
inheritaunce
,
they
are
as
barren
trees
,
and
as
withered
branches
that
are
reserued
for
the
fire
of
Gods
vengeance
,
and
heauy
indignation
.
This
is
it
which
the
Prophet
sayeth
,
[
t
](A22481-e35270-b)
t
Psal.
129
,
8.
They
which
go
by
shall
not
say
,
the
blessing
of
the
Lord
be
vpon
you
,
or
,
We
blesse
you
in
the
name
of
the
Lord
.
So
long
therefore
,
as
they
remaine
in
this
contempt
of
God
,
and
of
his
Religion
,
the
prayers
of
the
Church
shall
not
auayle
them
.
[
u
](A22481-e35310-b)
u
Ier.
15
,
10.
and
yet
euery
one
did
curse
him
.
These
men
loue
cursing
,
and
therfore
it
shall
come
vpon
themselues
,
and
enter
into
their
soules
:
and
as
they
loue
not
blessing
,
so
it
shall
bee
farre
from
them
.
We
are
commaunded
[
x
](A22481-e35320-b)
x
Math.
5
,
44
,
to
loue
in
stead
of
hating
,
to
do
good
instead
of
hurting
,
to
pray
instead
of
persecuting
,
and
to
blesse
insteade
of
Curssing
.
But
of
this
Doctrine
,
wee
haue
spoken
more
at
large
[
y
](A22481-e35330-b)
y
Vpon
the
exposition
of
Numb.
21.
else-where
,
and
therefore
will
I
heere
passe
it
ouer
,
and
proceede
vnto
that
which
followeth
.
Verse
5.
[
When
I
heare
of
thy
loue
and
Faith
which
thou
hast
towardes
the
Lord
Iesus
,
and
toward
all
Saints
.
]
In
these
words
,
the
former
Thankes-giuing
is
amplified
by
another
circumstaunce
,
containing
the
cause
wherefore
the
Apostle
gaue
thankes
to
his
God
for
him
,
and
did
make
mention
of
him
in
his
Prayers
,
because
he
had
heard
by
the
report
of
the
Brethren
,
howe
great
Faith
and
Loue
were
in
him
.
Heerein
we
haue
these
particulars
to
be
considered
;
First
,
hee
reduceth
the
principall
pointes
of
saluation
to
two
heads
,
Faith
,
and
Loue
.
In
these
standeth
the
happinesse
of
the
godly
:
by
these
,
a
Christian
man
is
perfected
,
for
they
are
the
chiefe
graces
of
the
Holy-ghost
.
Secondly
,
he
beginneth
with
[
Loue
,
]
and
placeth
it
before
[
Faith
.
]
Faith
,
indeed
is
more
precious
,
but
it
is
inward
and
hidden
in
the
heart
,
and
in
Nature
and
order
goeth
before
Loue
:
but
hee
first
nameth
[
Loue
]
because
it
is
better
knowne
to
vs
,
better
seene
of
vs
,
and
is
as
the
Touch-stone
to
try
our
Faith
.
For
though
the
cause
be
more
worthy
then
the
effect
,
yet
the
effect
is
more
perspicuous
and
manifest
:
so
Faith
being
the
cause
of
works
,
is
more
excellent
,
but
Loue
as
an
effect
is
more
euident
.
Thirdly
,
wee
see
,
that
albeit
Faith
be
set
in
the
last
place
,
for
the
reason
rendered
before
,
yet
Fayth
is
first
defined
,
and
so
the
order
somewhat
inuerted
.
Now
,
it
is
described
and
declared
by
his
Obiect
,
that
it
respecteth
Christ
Iesus
.
Last
of
all
,
hee
defineth
loue
,
which
he
aplieth
to
the
Saints
,
albeit
it
extend
to
Infidels
,
to
reprobrates
,
to
prophane
enemies
,
whom
also
we
are
to
loue
,
yet
a
speciall
maner
of
loue
is
due
to
the
Saints
,
which
are
members
of
the
same
body
with
vs
.
For
euen
as
God
loueth
all
mankind
,
and
all
the
workes
of
his
hand
,
who
as
hee
created
them
,
so
he
preserueth
them
,
feedeth
them
,
giueth
them
fruitfull
seasons
,
filleth
their
hearts
with
ioy
and
gladnesse
,
and
maketh
his
Sun
to
shine
vpon
them
,
and
the
raine
to
fall
vppon
them
,
to
make
them
without
excuse
:
but
he
loueth
his
Church
with
a
speciall
loue
,
not
onely
giuing
them
temporall
blessings
,
but
such
as
do
accompany
saluation
;
the
one
,
hee
loueth
as
his
creatures
;
the
other
,
both
as
his
creatures
,
and
his
Children
:
so
are
wee
to
loue
all
mankind
as
our
owne
flesh
,
but
not
in
an
equal
degree
with
the
faithfull
,
who
are
tied
together
in
a
straighter
band
,
because
there
is
not
mutuall
loue
betweene
the
godly
and
vngodly
,
neither
do
they
grow
vppe
into
one
body
.
But
the
godly
are
charged
to
loue
one
anoth●…
▪
and
they
are
made
the
members
of
Christ
,
and
heyres
with
vs
of
eternall
life
;
and
therefore
,
loue
is
especially
and
principally
to
be
shewed
to
the
Saints
,
that
is
,
vnto
the
Elect
,
which
ought
to
be
aboue
all
the
creatures
in
the
world
deere
vnto
vs
,
[
z
](A22481-e35420-b)
z
Why
the
elect
are
called
Saints
.
who
are
called
Saints
for
two
causes
;
First
,
because
they
are
purged
&
clensed
from
their
sinnes
by
the
blood
of
Christ
;
Secondly
,
because
they
are
framed
and
fashioned
by
the
spirit
of
God
to
an
holy
life
,
and
godly
profession
and
conuersation
.
Thus
much
touching
the
order
&
interpretation
of
the
words
.
Now
let
vs
see
what
doctrines
arise
from
hence
for
our
instruction
and
edification
.
[
When
I
heard
of
thy
Loue
and
Faith
.
]
The
Apostle
doth
not
say
heere
that
he
saw
and
beheld
,
or
was
an
eye-witnesse
of
the
Faith
and
fruits
of
the
faith
of
Philemon
,
but
that
he
heard
of
them
by
the
report
of
the
Brethren
.
Paule
at
this
time
(
as
we
haue
shewed
)
liued
at
Rome
,
and
Philemon
dwelled
at
Colosse
(
many
Miles
distant
the
one
from
the
other
)
yet
his
faith
was
published
,
and
his
loue
manifested
throughout
the
whole
worlde
,
which
necessarily
inferreth
,
that
he
openly
professed
them
,
and
made
it
knowne
what
religion
he
was
of
.
For
if
Philemon
had
not
shewed
boldly
his
faith
,
and
witnessed
a
good
confession
before
many
witnesses
,
it
had
beene
vnpossible
,
that
Paule
being
so
farre
from
him
,
should
haue
heard
of
it
.
[
a
](A22481-e35550-b)
a
Heb.
3
,
1.
&
10
,
23.
&
13
,
15.
the
High-Priest
of
our
profession
,
that
is
,
of
the
trueth
which
we
professe
and
beleeue
.
And
afterward
he
saith
,
Let
vs
keep
the
profession
of
our
faith
without
wuuering
.
And
againe
,
Let
vs
by
him
offer
the
sacrifice
of
praise
alwaies
to
God
,
that
is
,
the
fruite
of
the
lippes
which
confesse
his
name
.
This
duty
of
acknowledging
and
confessing
the
truth
,
haue
all
the
seruants
of
God
practised
&
made
conscience
of
from
the
beginning
,
giuing
witnesse
to
God
&
his
truth
.
When
the
Apostles
were
conuented
before
the
counsel
,
they
did
not
hide
their
faith
,
but
said
,
[
b
](A22481-e35580-b)
b
Acts
4
,
8.
19
20.
&
5
,
30.
Ye
Rulers
of
the
people
,
and
elders
of
Israell
,
forasmuch
as
we
this
day
are
examined
of
the
good
deede
done
to
the
impotent
man
,
to
wit
,
by
what
meanes
he
is
made
whole
;
be
it
known
vnto
you
all
,
and
to
al
the
people
of
Israell
,
that
by
the
Name
of
Iesus
Christ
of
Nazareth
,
whome
yee
haue
crucified
,
whom
God
raysed
againe
from
the
dead
,
euen
by
him
dooth
this
man
stand
heere
before
you
whole
.
And
when
they
were
charged
to
ho
de
their
peace
,
and
to
speake
or
teach
no
more
in
the
Name
of
Iesus
,
they
aunsweared
;
Whether
it
bee
right
in
the
sight
of
GOD
,
to
obey
you
rather
then
GOD
,
iudge
ye
;
for
wee
cannot
but
speake
the
thinges
which
wee
haue
seene
and
heard
.
The
Apostle
Paule
vseth
this
boldnesse
of
speech
before
Felix
,
[
c
](A22481-e35620-b)
c
Acts
24
,
14
,
15.
I
confesse
vnto
thee
,
that
after
the
way
which
they
call
Heresie
,
so
worship
I
the
God
of
my
Fathers
,
beleeuing
all
thinges
which
are
written
in
the
Law
,
and
in
the
Prophets
,
&c.
And
as
the
Apostle
himselfe
practised
this
dutie
,
so
Timothy
is
commended
and
praised
by
him
for
the
same
,
[
d
](A22481-e35650-b)
d
1
Tim.
6
,
12
13.
Fight
the
good
fight
of
Faith
,
lay
holde
of
eternall
life
,
whereunto
thou
art
also
called
,
and
hast
professed
a
good
profession
before
many
witnesses
,
wherein
also
hee
followed
the
steppes
and
example
of
Iesus
Christ
,
which
vnder
Pontius
Pilate
witnessed
a
good
confession
.
All
these
,
as
a
clowd
of
witnesses
,
serue
to
confirme
vs
in
the
assured
truth
of
this
doctrine
,
that
God
requireth
this
duty
of
vs
to
confesse
his
word
boldly
,
to
manifest
our
faith
openly
,
to
shew
our
Religion
publickely
,
that
so
wee
may
confesse
before
the
Lord
his
louing
kindnesse
,
and
his
wonderfull
works
before
the
sons
of
men
.
[
e
](A22481-e35690-b)
e
Math.
10
,
32
23.
Marke
8
,
38.
Luke
9
,
26.
&
12
,
8.
Whosoeuer
shall
confesse
me
before
men
,
him
will
I
confesse
also
before
my
Father
which
is
in
Heauen
;
and
whosoeuer
shall
denie
me
before
men
,
him
will
I
also
denie
before
my
Father
which
is
in
Heauen
.
It
is
an
hard
matter
to
stand
when
the
storme
falleth
,
and
to
confesse
Christ
in
time
of
daunger
,
when
persecuters
arise
,
and
enemies
shewe
themselues
;
but
the
earnest
consideration
of
this
,
that
Christ
will
confesse
vs
in
the
glorie
of
his
Father
,
and
before
the
Angels
of
God
,
will
be
a
forcible
meanes
and
motiue
,
to
put
life
and
courage
into
vs
,
to
enable
vs
and
perswade
vs
to
this
practise
.
For
what
can
be
more
right
and
reasonable
,
and
stand
better
with
the
Lawe
of
equity
,
then
that
the
seruant
should
not
feare
to
professe
what
Maister
hee
serueth
,
who
will
know
him
and
confesse
him
,
when
he
is
entred
into
his
glory
?
If
a
Prince
should
come
to
a
man
among
a
great
company
,
and
single
him
out
by
name
;
if
he
should
acknowledge
him
among
a
thousand
others
,
and
speake
kindly
vnto
him
,
it
woulde
encourage
him
to
liue
and
die
in
his
quarrell
;
euen
so
,
seeing
Christ
Iesus
the
sonne
of
God
,
and
the
heire
of
al●
things
,
will
at
the
last
day
do
vs
this
honour
,
to
confesse
vs
to
be
his
owne
children
,
and
giue
vnto
vs
the
Crowne
of
glory
;
how
should
we
bee
stirred
vp
in
loue
to
him
againe
,
and
strengthned
in
the
inward
man
to
waxe
bold
in
the
faith
,
and
feruent
in
spirite
,
to
giue
out
a
cleare
Testimonie
before
all
the
worlde
,
whose
Seruants
wee
are
,
and
in
all
troubles
to
cleaue
vnto
him
with
full
purpose
of
heart
?
On
the
other
side
,
wee
must
bee
terrifyed
from
denying
him
,
least
hee
bee
ashamed
of
vs
,
and
denie
vs
before
his
Father
which
is
in
Heauen
.
[
f
](A22481-e35730-b)
f
Psal.
116
,
10.
I
beleeued
,
therefore
did
I
speake
,
for
I
was
sore
troubled
.
This
is
made
a
note
of
Faith
,
what
it
beleeueth
it
speaketh
,
albeit
the
confession
of
the
truth
be
accompanied
with
daunger
.
And
least
any
should
imagine
this
to
be
peculiar
to
the
Prophet
,
&
not
common
to
others
,
the
Apostle
draweth
it
likewise
vnto
himselfe
,
[
g
](A22481-e35750-b)
g
2
Cor.
4
,
13.
Because
wee
haue
the
same
spirit
of
faith
,
according
as
it
is
written
;
I
beleeued
,
and
therefore
haue
I
spoken
:
We
also
beleeue
,
and
therefore
speake
.
He
that
is
afraid
to
confesse
Christ
,
hath
no
true
faith
;
but
he
that
beleeueth
in
him
will
not
be
ashamed
of
him
and
his
Gospell
.
[
h
](A22481-e35790-b)
h
Rom.
1
,
16.
I
am
not
ashamed
of
the
Gospell
of
Christ
,
for
it
is
the
power
of
God
vnto
saluation
to
euery
one
that
beleeueth
;
to
the
Iew
first
,
and
also
to
the
Grecian
.
Seeing
therefore
,
Christ
hath
promised
to
confesse
vs
before
his
Father
;
seeing
faith
is
manifested
and
shewed
by
confession
;
and
lastly
,
seeing
the
Gospell
of
Christ
is
the
instrument
of
Gods
power
,
to
woorke
in
vs
saluation
;
it
followeth
,
that
the
Religion
of
God
,
and
the
gospel
of
Christ
,
must
not
onely
be
beleeued
in
heart
,
and
embraced
in
Iudgements
,
but
also
bee
confessed
by
the
mouth
,
and
professed
in
the
practise
of
an
holy
life
.
[
i
](A22481-e35860-b)
i
Psal.
81
,
10.
Open
thy
Mouth
wide
,
and
I
will
fill
it
.
In
like
manner
it
is
sayde
,
[
k
](A22481-e35880-b)
k
Rom.
10
,
17
That
Faith
commeth
by
Hearing
,
and
Hearing
by
the
worde
of
God
,
yet
can
God
extraordinarily
giue
faith
to
those
that
are
deafe
,
and
haue
not
their
hearing
,
who
is
not
bound
to
the
outward
sences
,
nor
tieth
his
graces
to
the
outward
eares
,
but
supplieth
those
wants
by
the
working
of
his
holy
spirit
,
to
the
endlesse
comfort
of
such
as
haue
those
infirmities
.
Hast
thou
Faith
?
Haue
it
with
thy selfe
before
God
.
Where
we
see
,
hee
seemeth
to
say
,
that
it
is
sufficient
if
we
haue
Faith
inwardly
in
the
heart
,
albeit
no
confession
followe
outwardly
with
the
mouth
.
[
l
](A22481-e35940-b)
l
Tertullian
.
sayth
)
that
he
which
doth
dissemble
faith
,
doth
deny
it
.
[
l
](A22481-e36020-b)
l
Esay
44
,
5.
One
shall
say
,
I
am
the
Lords
:
another
shall
bee
called
by
the
name
of
Iacob
:
and
another
,
shall
subscribe
with
his
hand
vnto
the
Lord
,
and
name
himselfe
by
the
name
of
Israell
.
This
the
Apostle
[
m
](A22481-e36040-b)
m
Ro.
10
,
9
,
10
also
teacheth
,
Rom.
10.
If
thou
shalt
confesse
with
thy
mouth
the
Lorde
Iesus
,
and
shalt
beleeue
in
thine
heart
,
that
God
raised
him
vp
from
the
dead
,
thou
shalt
be
saued
:
for
with
the
heart
man
beleeueth
vnto
righteousnesse
,
and
with
the
mouth
man
confesseth
to
saluation
.
So
our
Sauiour
doth
not
make
it
proper
to
his
disciples
,
but
common
to
all
,
to
confesse
him
and
his
words
before
men
.
And
he
doth
not
say
,
whosoeuer
shall
confesse
mee
in
heart
,
but
with
his
tongue
;
not
inwardly
,
but
outwardly
;
not
secretly
,
but
openly
.
For
albeit
,
the
Faith
of
the
heart
be
the
principall
thing
,
and
cheefely
required
of
vs
;
yet
the
confession
of
the
mouth
must
not
bee
separated
from
it
.
This
reprooueth
such
as
account
this
open
confession
of
the
truth
to
bee
of
no
absolute
necessitie
,
but
a
meere
thing
indifferent
,
left
to
our
liberty
to
be
practised
,
or
not
to
bee
practised
.
These
are
those
Libertines
,
that
woulde
liue
as
they
list
,
and
make
it
no
matter
of
what
Religion
they
be
.
For
,
if
it
be
indifferent
whether
wee
professe
Religion
,
or
not
,
it
is
indifferent
whether
we
beleeue
or
haue
faith
;
and
let
them
hold
it
indifferent
also
vnto
them
,
whether
the
Lord
Iesus
doo
professe
to
know
them
or
not
.
Againe
,
we
see
,
that
it
is
not
enough
for
vs
not
to
denie
Christ
,
but
there
is
required
of
vs
a
farther
dutie
,
euen
to
confesse
him
before
men
.
It
is
required
of
a
dutifull
son
,
to
confesse
his
Father
with
a
sound
and
vpright
hart
,
but
yet
he
must
not
deny
his
father
before
men
,
if
he
would
haue
his
Father
confesse
him
.
So
is
it
the
part
of
a
true
Christian
,
to
beleeue
to
righteousnes
,
and
to
confesse
to
saluation
.
Euery
one
would
seeme
willing
and
desirous
to
be
saued
,
but
if
we
looke
to
be
partakers
thereof
,
Christ
must
know
vs
for
his
seruants
:
and
he
will
not
acknowledge
vs
in
his
kingdome
,
vnlesse
heere
we
make
confession
of
him
.
If
we
will
not
heere
know
him
,
he
wil
say
to
vs
heereafter
,
I
know
you
not
,
depart
from
me
,
[
n
](A22481-e36080-b)
n
2
Tim.
2
,
12.
If
we
deny
him
,
he
will
deny
vs
;
If
we
be
ashamed
of
him
,
take
heede
least
he
also
bee
ashamed
of
vs
.
The
Theefe
that
was
vpon
the
Crosse
,
made
open
confession
of
his
faith
,
reproued
the
blasphemy
of
his
Companion
,
and
called
vpon
Christ
for
saluation
,
Luke
23.
he
rebuked
his
fellow
,
saying
;
[
o
](A22481-e36110-b)
o
Luke
23
,
40
42
,
43.
Fearest
thou
not
God
,
seeing
thou
art
in
the
same
condemnation
?
We
are
indeed
righteously
heer
,
for
we
receiue
things
worthy
of
that
we
haue
done
,
but
this
man
hath
done
nothing
amisse
:
And
he
sayd
vnto
Iesus
,
Lord
remember
mee
when
thou
commest
into
thy
Kingdome
.
And
albeit
hee
were
a
Theefe
and
a
Malefactor
,
for
which
hee
suffered
death
,
yet
is
not
Christ
ashamed
of
him
,
hee
doth
not
stoppe
his
eares
and
refuse
to
heare
him
,
but
to
shewe
himselfe
true
in
his
worde
,
and
faithfull
in
his
promise
,
hee
dooth
acknowledge
him
as
his
owne
,
because
hee
confessed
him
before
that
sinnefull
and
wicked
generation
,
saying
vnto
him
;
Verily
,
I
say
vnto
thee
,
to
day
thou
shalt
be
with
me
in
Paradise
.
The
Apostle
Iohn
liuing
,
when
the
Deity
of
our
Sauiour
beganne
to
bee
doubted
of
,
and
called
into
question
,
saith
,
[
p
](A22481-e36160-b)
p
1
Ioh.
4
,
2
,
3.
Euerie
Spirit
which
confesseth
that
Iesus
Christ
is
come
in
the
flesh
,
is
of
God
;
and
euery
spirit
that
confesseth
not
that
Iesus
Christ
is
come
in
the
Flesh
,
is
not
of
God
.
If
therefore
wee
looke
to
bee
confessed
of
Christ
,
and
to
haue
our
soules
saued
in
the
day
of
the
Lord
,
let
vs
boldly
beare
and
behaue
our selues
vnder
the
Crosse
,
and
not
shrinke
in
the
wetting
like
deceitfull
cloth
;
let
vs
know
that
confession
and
saluation
must
goe
together
,
if
wee
waite
for
the
one
,
wee
must
expresse
the
other
;
if
confession
go
before
,
we
may
build
surely
,
and
ground
our selues
strongly
vpon
the
promise
of
Christ
,
that
the
saluation
of
our
soules
shall
follow
after
,
and
no
man
shall
take
it
from
vs
.
This
made
the
Apostle
say
,
[
q
](A22481-e36180-b)
q
2
Tim.
1
,
12.
For
this
cause
I
suffer
these
things
,
but
I
am
not
ashamed
,
for
I
know
whom
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
haue
committed
to
him
against
that
day
.
[
r
](A22481-e36230-b)
r
Heb.
5
,
12.
they
might
haue
been
teachers
of
others
,
they
haue
neede
to
be
taught
the
beginnings
of
faith
,
the
grounds
of
religion
,
&
the
principles
of
the
word
of
God
,
and
are
become
such
as
haue
neede
of
milke
,
and
not
of
strong
meate
.
Alas
,
who
can
consider
without
great
greefe
of
heart
,
and
anguish
of
spirit
,
in
what
state
the
greatest
number
of
our
people
stand
,
and
remember
that
after
al
our
planting
,
watering
,
sowing
,
and
labouring
,
they
are
apt
and
fit
to
receiue
any
religion
,
because
they
are
blinde
and
ignorant
,
and
know
not
God
aright
,
or
any
part
of
his
truth
,
to
their
soules
health
.
They
are
like
the
potters
Clay
,
which
is
readie
to
take
any
forme
,
and
receiue
any
impression
;
or
like
the
earth
,
which
altereth
and
changeth
as
the
winde
or
weather
,
as
the
Spring
or
Winter
shall
worke
vpon
it
.
If
they
were
taught
to
beleeue
and
receiue
the
Cabala
of
the
Iewes
,
the
Alcoran
of
the
Turkes
,
the
Reuelations
of
the
Anabaptists
,
the
Traditions
of
the
Papists
,
or
such
like
rotten
trash
of
mans
deuises
:
and
if
they
were
countenanced
by
authoritie
of
Princes
,
and
Lawes
of
men
,
they
were
as
easie
to
be
wrought
vpon
,
as
waxe
that
is
readie
to
receiue
any
stampe
and
impression
.
A
lamentable
case
,
that
wee
should
bee
still
as
Babes
and
children
,
not
knowing
the
right
hand
from
the
left
,
carried
about
with
euerie
waue
of
Doctrine
,
and
receiuing
the
darknesse
of
errour
for
the
light
of
the
truth
.
But
we
haue
not
so
learned
Christ
,
and
the
Christian
Religion
.
When
we
haue
once
giuen
entertainment
vnto
the
truth
,
and
imbraced
it
soundly
in
our
hearts
,
we
must
not
denie
the
faith
whatsoeuer
befall
vs
,
whatsoeuer
trouble
come
vnto
vs
;
whether
prosperity
fawne
and
flatter
vpon
vs
,
or
whether
aduersity
pinch
vs
,
and
paine
vs
;
whether
the
Sunne
of
peace
shine
vpon
vs
,
or
whether
the
clouds
of
affliction
ouer-shaddow
vs
,
wee
must
alwayes
be
the
same
,
and
our
standing
in
the
faith
should
not
be
wauering
or
wandering
,
to
giue
ouer
at
euery
assault
,
and
to
shrink
backe
for
euery
brunt
,
and
to
deny
our
Lorde
and
Maister
by
euery
tentation
.
This
serueth
to
reproue
those
that
knowe
nothing
,
and
therefore
can
professe
nothing
;
and
as
they
know
nothing
,
so
they
will
know
nothing
,
of
whom
we
may
say
as
the
Apostle
doth
,
[
s
](A22481-e36250-b)
s
2
Pet.
3
,
5.
This
they
wittingly
know
not
,
and
so
are
wilfully
ignorant
,
and
shut
their
eies
,
because
they
would
not
see
,
and
because
the
light
shold
not
shine
into
their
hearts
.
For
seeing
God
hath
commanded
the
light
to
shine
out
of
darknes
,
we
may
truly
say
,
[
t
](A22481-e36270-b)
t
2
cor.
4
,
3
,
4
,
6
If
our
Gospell
be
then
hid
,
it
is
hidde
to
them
that
are
lost
,
in
whom
the
God
of
this
world
hath
blinded
the
mindes
;
that
is
,
of
the
Infidels
,
that
the
light
of
the
glorious
Gospel
of
Christ
(
which
is
the
Image
of
God
)
shoulde
not
shine
vnto
them
.
Thus
doth
God
send
them
strong
delusion
,
that
they
shold
beleeue
lies
,
[
u
](A22481-e36300-b)
u
2
Thess.
2
,
11
,
12.
That
all
they
might
be
damned
which
beleeued
not
the
trueth
,
but
had
pleasure
in
vnrighteousnesse
.
Let
vs
therefore
seeke
after
knowledge
,
as
for
great
Treasures
.
Let
vs
search
the
Scriptures
,
that
in
them
we
may
find
eternall
life
:
let
vs
haue
the
word
of
God
dwell
plentifully
in
vs
,
which
is
able
to
make
vs
wise
vnto
Saluation
.
Let
vs
vse
all
good
meanes
to
encrease
knowledge
in
vs
,
to
begin
in
Faith
,
to
hold
out
a
good
confession
,
&
to
maintaine
the
truth
against
all
the
aduersaries
that
rise
against
vs
.
[
x
](A22481-e36350-b)
x
Phil
4
,
13.
I
am
able
to
doe
all
thinges
,
through
the
helpe
of
Christ
which
strengthneth
me
.
So
he
prayeth
for
the
Colossians
,
That
they
might
be
strengthned
with
the
glorious
power
of
Christ
.
When
a
man
hath
once
receiued
to
beleeue
,
hee
wanteth
a
new
grace
to
bee
giuen
vnto
him
,
that
the
graine
of
Faith
which
lyeth
hidden
in
the
heart
,
and
couered
in
the
Ashes
of
mans
frailty
,
may
grow
vp
openly
,
and
bring
forth
in
vs
the
confession
of
the
mouth
.
This
appeareth
by
the
words
of
the
Apostle
Iohn
,
who
testifieth
;
[
y
](A22481-e36390-b)
y
Iohn
12
,
42
,
43.
That
euen
among
the
cheefe
Rulers
,
many
beleeued
in
him
:
neuerthelesse
,
because
of
the
Pharisies
they
did
not
confesse
him
,
least
they
should
be
cast
out
of
the
Sinagogue
:
for
they
loued
the
praise
of
men
,
more
then
the
praise
of
God
.
He
speaketh
in
this
place
of
such
as
were
true
beleeuers
,
as
appeareth
both
by
the
phrase
of
speaking
,
and
the
opposition
,
made
betweene
these
,
and
those
that
beleeued
not
[
z
](A22481-e36410-b)
z
Verse
37.
mentioned
before
.
Verse
37.
where
it
is
said
,
That
though
he
did
many
miracles
before
them
,
yet
they
beleeued
not
on
him
.
The
Euangelist
noteth
two
lets
and
impediments
that
hindred
them
from
the
open
manifestation
of
their
Faith
;
to
wit
,
the
shame
of
the
Crosse
,
and
the
glory
of
the
world
.
Thus
we
see
,
that
sometimes
the
deere
Seruants
of
God
are
for
a
time
afraid
to
confesse
him
,
and
to
bewray
themselues
what
they
holde
,
and
how
they
beleeue
.
When
Peter
was
come
into
the
High-Priests
Hall
,
and
saw
himselfe
in
danger
of
death
,
he
was
so
farre
from
confessing
,
that
hee
fell
to
open
denying
of
his
Mayster
;
he
beleeued
in
him
(
no
doubt
)
in
his
hart
,
but
he
gaue
not
glory
vnto
him
(
as
he
ought
)
with
his
mouth
.
This
wee
haue
heard
to
be
in
some
of
the
blessed
Martyrs
,
who
gaue
their
liues
to
the
death
,
they
haue
sometimes
staggered
,
and
felt
the
weaknesse
of
the
flesh
,
before
they
haue
beene
throughly
strengthned
in
the
Inner
man
.
Nicodemus
a
Ruler
of
the
Iewes
,
and
a
Maister
in
Israell
,
&
bearing
a
loue
vnto
Christ
,
[
a
](A22481-e36480-b)
a
Iohn
3
,
2.
&
7
,
50.
&
19
,
38
came
vnto
him
by
night
,
and
closely
as
it
were
by
stealth
.
So
Ioseph
of
Aramathia
,
was
first
a
Disciple
of
Christ
secretly
,
for
feare
of
the
Iewes
:
yet
afterward
being
stirred
vp
with
those
things
that
they
saw
at
the
death
and
passion
of
Christ
,
both
of
them
shewed
themselues
more
boldly
&
confidently
in
his
cause
,
and
in
the
end
forsooke
all
,
to
follow
him
,
and
resolued
to
cleaue
vnto
him
with
the
losse
of
all
thinges
that
might
be
precious
and
deere
vnto
them
.
Such
then
as
our
Faith
is
,
such
is
our
confession
.
A
weake
Faith
,
a
weake
confession
:
a
strong
Faith
,
a
strong
confession
:
no
Faith
,
no
confession
:
a
staggering
Faith
,
a
wauering
confession
.
Wherefore
it
belongeth
vnto
vs
,
to
call
vpon
God
to
giue
vs
his
Spirit
,
which
is
called
[
b
](A22481-e36510-b)
b
Esay
11
,
2.
The
spirit
of
strength
,
whereby
we
shall
bee
inabled
to
beare
the
Crosse
patiently
,
and
to
confesse
the
Faith
constantly
.
For
when
once
wee
are
sustained
and
supported
by
the
Spirit
of
Christ
,
no
Crosse
shall
daunt
vs
,
no
tentation
shall
ouerwhelme
vs
,
but
we
shall
endure
all
thinges
with
a
contented
mind
,
and
perseuer
vnto
the
end
.
[
c
](A22481-e36570-b)
c
1
Pet.
3
,
15.
Sanctifie
the
Lord
in
your
hearts
,
and
be
readie
alwayes
to
giue
an
answere
to
euerie
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
with
meekenesse
and
reuerence
.
This
constant
and
Christian
resolution
was
in
Paule
,
when
he
was
brought
before
rulers
for
Christs
sake
,
though
when
he
came
to
his
answere
no
man
assisted
him
,
but
some
fled
from
him
,
and
others
were
ashamed
of
him
,
yet
he
quit
himselfe
like
a
man
,
and
shewed
himselfe
a
faithfull
witnesse
of
that
truth
which
hee
beleeued
.
This
vse
meeteth
with
many
corruptions
,
and
reprooueth
sundry
practises
that
raigne
among
vs
.
[
d
](A22481-e36620-b)
d
Reuel.
21
,
8
That
all
the
fearefull
and
vnbeleeuing
,
the
abhominable
and
murtherers
,
the
Whore-mongers
,
and
Sorcerers
,
the
Idolaters
and
lyars
,
shall
haue
their
part
in
the
Lake
which
burneth
with
fire
and
Brimstone
,
which
is
the
second
death
.
Heere
we
see
,
that
among
these
wicked
persons
which
hee
nameth
,
hee
nameth
in
the
first
place
fearefull
persons
,
which
feare
men
more
then
God
;
these
are
ouercom
by
Satan
,
and
led
to
hell
and
destruction
.
Hence
it
is
,
that
the
Apostle
chargeth
vs
(
as
we
heard
before
)
not
onely
to
keepe
our
faith
,
[
e
](A22481-e36640-b)
e
Heb.
10
,
23.
but
to
keepe
the
profession
of
our
faith
.
And
Paule
,
when
he
came
to
his
first
answearing
,
dooth
not
reprooue
the
Brethren
,
because
they
openly
denied
the
Faith
,
but
because
they
secretly
forsooke
him
,
[
f
](A22481-e36660-b)
f
2
Tim.
4
,
16
and
did
not
assist
him
,
and
he
prayeth
God
that
this
sin
may
not
be
laide
to
their
charge
.
So
the
Angell
of
the
Church
of
Pergamus
is
commended
,
who
dwelt
where
Satans
throne
was
set
vp
,
[
g
](A22481-e36680-b)
g
Reuel.
2
,
13.
because
hee
kept
the
name
of
Christ
,
and
denied
not
his
Faith
,
euen
in
those
dayes
when
Antipas
his
faithfull
Martyr
was
slaine
,
among
them
where
Satan
dwelleth
.
It
is
not
enough
therefore
not
to
deny
the
faith
,
or
not
to
abiure
the
Doctrine
of
Christ
,
we
must
giue
an
account
of
a
farther
duty
,
and
know
;
that
God
requireth
of
vs
the
confession
of
his
truth
,
if
we
wold
haue
him
confesse
vs
in
the
resurrection
of
the
iust
.
[
h
](A22481-e36760-b)
h
Reuel.
3
,
15.
which
were
neither
hot
nor
cold
:
for
if
we
scorne
all
zeale
and
forwardnesse
in
the
wayes
of
godlinesse
;
if
we
bee
luke-warme
professors
,
and
neither
hot
nor
cold
,
it
shal
come
to
passe
,
that
the
Lord
will
spew
vs
out
of
his
mouth
.
[
i
](A22481-e36810-b)
i
1
Kin.
19
,
18
He
had
left
seuen
thousand
in
Israell
,
euen
all
knees
that
haue
not
bowed
vnto
Baal
,
and
euerie
mouth
that
hath
not
kissed
him
.
He
doth
not
say
,
hee
had
reserued
such
as
did
not
beleeue
in
Baal
,
but
keepe
their
heart
to
God
;
but
they
are
noted
by
this
marke
to
bee
the
Lords
,
that
they
gaue
not
to
Baal
the
bending
of
the
knee
,
nor
any
outwarde
subiection
vnto
him
.
In
the
tentations
offered
to
Christ
our
Sauiour
,
when
the
Deuill
onely
required
of
him
to
fall
downe
and
worship
him
,
[
k
](A22481-e36850-b)
k
Math.
4
,
10
he
answered
;
Auoid
Satan
,
for
it
is
written
,
thou
shalt
worship
the
Lord
,
and
him
only
shalt
thou
serue
.
Nebucadnezzar
required
nothing
of
Shadrach
,
Meshach
,
and
Abednego
,
the
three
Seruants
of
God
,
but
to
bow
the
knee
,
and
to
fall
down
[
l
](A22481-e36890-b)
l
Dan.
3
,
19.
to
the
golden
Image
that
he
should
set
vp
;
and
yet
they
did
choose
rather
to
bee
cast
aliue
into
the
hot
fiery
furnace
,
and
to
endure
the
extremity
of
the
flame
.
It
is
not
therefore
enough
to
worship
God
in
heart
and
soule
.
True
it
is
,
he
commandeth
vs
to
[
m
](A22481-e36900-b)
m
Iohn
4
,
24.
worship
him
in
spirit
and
truth
,
but
not
only
in
spirit
and
truth
.
God
requireth
of
vs
the
body
,
as
well
as
the
spirit
;
the
outward
man
,
as
well
as
the
inward
;
the
knee
,
as
well
as
the
heart
.
He
challengeth
euery
part
&
member
of
our
body
to
be
employed
to
his
worship
.
Hee
that
hath
an
eare
to
heare
,
[
n
](A22481-e36910-b)
n
Reuel.
2
,
7.
Must
heare
what
the
spirit
saith
vnto
the
Churches
:
Hee
that
hath
a
[
o
](A22481-e36930-b)
o
1
Pet.
4
,
11.
Tongue
to
speake
,
must
speake
as
the
words
of
Gad.
Hee
that
hath
handes
to
lift
vp
,
[
p
](A22481-e36950-b)
p
1
Tim.
2.
8
Must
lift
vp
pure
hands
,
without
wrath
,
and
without
contention
.
Hee
that
hath
a
knee
to
bow
,
[
q
](A22481-e36970-b)
q
Ephes.
3
,
14.
Must
bow
it
to
the
Father
of
our
Lord
Iesus
Christ
.
He
that
hath
a
mouth
to
open
,
[
r
](A22481-e36990-b)
r
Rom.
10
,
10
,
Must
make
confession
with
it
to
saluation
.
He
that
hath
feet
must
say
,
[
s
](A22481-e37010-b)
s
Psal.
122
,
2.
Our
feete
shall
stand
in
thy
gate
,
O
Ierusalem
.
The
cause
why
God
claimeth
and
challengeth
the
whole
body
,
is
because
the
body
is
his
,
as
well
as
the
soule
.
It
is
his
by
creation
,
because
he
made
it
,
[
t
](A22481-e37030-b)
t
Psal.
100
,
3.
and
not
wee
our selues
;
we
are
his
people
,
and
the
Sheepe
of
his
pasture
.
The
Clay
was
his
whereof
we
were
formed
,
so
that
we
are
his
by
the
Law
of
Creation
.
Hee
feedeth
and
findeth
vs
of
his
owne
costs
and
charges
;
he
cloatheth
vs
with
his
owne
wooll
,
[
u
](A22481-e37050-b)
u
Psal.
50
,
10
For
all
the
Beasts
of
the
field
are
his
,
and
the
Beasts
on
a
thousand
mountaines
.
If
then
we
liue
at
his
expenses
,
we
are
his
by
another
right
,
euen
the
Booke
of
his
prouidence
.
We
are
made
his
,
by
the
freeing
of
vs
from
the
thraldome
of
sinne
,
from
the
tiranny
of
Satan
,
from
the
bondage
of
corruption
,
by
paying
a
price
,
a
great
price
;
by
giuing
for
vs
a
ransome
,
a
great
ransome
,
not
of
Siluer
and
Gold
,
but
by
shedding
his
blood
,
his
precious
blood
for
vs
;
the
Speare
pierced
his
hart
,
the
Nayles
pierced
his
hands
and
his
feet
,
the
Thornes
pierced
his
head
.
Seeing
therefore
,
he
suffered
so
much
in
his
bodie
,
for
our
bodies
;
we
are
wholly
his
,
by
the
worke
of
our
redemption
,
who
before
were
not
his
.
The
Holy-Ghost
likewise
sanctifieth
our
bodies
as
well
as
our
soules
,
and
maketh
them
a
Temple
to
dwell
in
:
and
lastly
,
we
look
for
saluation
and
glorification
,
not
onely
in
soule
,
but
in
body
,
[
x
](A22481-e37070-b)
x
1
Cor.
6
,
19
,
20.
and
therfore
we
must
glorifie
God
both
in
our
bodies
,
and
in
our
soules
:
wee
must
offer
vp
our
bodies
an
holy
Sacrifice
vnto
him
,
and
not
commit
Sacriledge
against
him
,
by
plucking
and
withdrawing
away
any
part
of
our
bodies
from
him
.
[
y
](A22481-e37100-b)
y
Ps.
35
15
,
16
and
69
,
12
,
13
the
verie
abiects
tare
him
,
and
ceased
not
with
the
false
scoffers
at
bankets
,
gnashing
their
teeth
against
him
,
When
he
prayed
daily
vnto
God
,
and
the
zeale
of
his
house
did
euen
eate
him
vp
,
hee
became
a
Prouerbe
vnto
them
;
they
that
sate
in
the
gate
spake
of
him
,
and
the
drunkards
sang
songs
of
him
.
When
wee
see
godly
men
thus
handled
,
and
their
profession
in
our
meetings
taunted
,
let
vs
open
our
mouths
in
the
cause
of
the
dumbe
,
let
vs
giue
glory
to
God
in
the
midst
of
our
assemblies
,
and
not
suffer
the
faithful
to
be
so
foulely
traduced
,
and
Religion
it selfe
through
their
sides
to
be
nipped
and
despighted
.
Let
vs
follow
the
counsell
of
the
Wise
man
,
[
z
](A22481-e37120-b)
z
Prou.
31
,
8
9
,
&
24
,
10
,
11
Open
thy
mouth
for
the
dumbe
in
the
cause
of
all
the
children
of
destruction
:
Open
thy
mouth
,
iudge
righteously
,
and
iudge
the
afflicted
and
the
poore
.
We
are
willed
according
to
our
places
and
power
by
all
lawfull
meanes
to
helpe
the
afflicted
,
and
to
succour
the
distressed
.
We
must
not
be
faint-hearted
and
afraide
to
speake
for
them
.
This
is
it
which
the
Prophet
teacheth
,
[
a
](A22481-e37140-b)
a
Psal.
22
,
22.
I
wil
declare
thy
name
vnto
my
Brethren
,
in
the
middest
of
the
Congregation
will
I
praise
thee
.
This
is
a
duty
to
be
practised
of
vs
,
so
often
as
we
see
our
Brethren
reuiled
,
their
profession
taunted
,
and
Religion
it selfe
slandered
.
[
I
heare
of
thy
loue
and
faith
.
]
We
haue
heard
before
the
commendation
of
Philemons
profession
,
so
that
Paule
being
farre
remoued
from
him
,
yet
had
notice
of
it
.
Now
,
wee
are
to
consider
wherein
his
profession
stoode
,
and
wherefore
he
is
commended
.
The
things
for
which
hee
is
praised
are
these
two
,
Faith
,
and
Loue
.
He
might
haue
named
many
other
graces
and
gifts
of
God
,
his
knowledge
,
his
temperance
,
his
patience
,
his
meeknesse
,
his
gentlenesse
,
his
goodnesse
,
his
long-suffering
;
but
these
are
the
cheefe
and
principall
,
these
perfect
a
Christians
mans
saluation
.
For
our
happinesse
standeth
and
consisteth
in
two
things
,
partly
in
our
Communion
with
Christ
our
head
,
and
partly
in
our
coniunction
and
fellowshippe
with
the
members
of
Christ
.
Faith
is
that
which
vniteth
vs
with
Christ
our
head
:
loue
ioyneth
vs
together
one
with
another
,
which
are
the
members
of
his
body
.
[
a
](A22481-e37230-b)
a
Heb.
11
,
2.
our
Elders
were
well
reported
of
.
By
Faith
,
Abell
offered
vnto
God
a
greater
Sacrifice
then
Caine
,
by
the
which
he
obtained
witnesse
that
he
was
righteous
,
God
testifying
of
his
gifts
:
by
the
which
faith
also
he
being
dead
,
yet
speaketh
.
By
faith
was
Enoch
[
b
](A22481-e37270-b)
b
Heb.
11.
5.
39
translated
,
that
he
should
not
see
death
:
neyther
was
he
found
,
for
God
hath
translated
him
,
for
before
he
was
translated
,
hee
was
reported
of
,
that
he
had
pleased
God
.
It
is
saide
of
Abraham
,
that
aboue
hope
,
he
beleeued
[
c
](A22481-e37290-b)
c
Rom.
4
,
18
,
22.
&
1
,
8
,
and
16
,
4.
vnder
hope
,
&
it
was
imputed
to
him
for
righteousnesse
.
The
Apostle
speaking
of
the
Romaines
saith
,
[
d
](A22481-e37310-b)
d
Colos.
4
,
1.
I
thank
my
God
through
Iesus
Christ
,
for
you
all
,
because
your
Faith
is
published
throughout
the
whol
world
.
And
afterward
he
greeteth
Aquila
and
Priscilla
his
fellow-helpers
in
Christ
Iesus
,
who
for
his
life
were
ready
to
lay
downe
their
owne
neckes
,
to
whome
not
onely
he
gaue
thankes
,
but
also
all
the
Churches
of
the
Gentiles
.
So
hee
giueth
thankes
to
God
,
[
e
](A22481-e37350-b)
e
1
Thes.
1
,
3.
when
he
heard
of
the
faith
of
the
Colossians
,
which
they
had
in
Christ
Iesus
,
and
of
their
loue
toward
all
Saints
:
he
praiseth
God
without
ceasing
,
remembering
the
effectuall
Faith
and
diligent
loue
which
were
found
in
the
Church
of
the
Thessalonians
.
All
these
examples
teach
vs
this
truth
,
that
it
is
faith
and
loue
,
and
such
like
graces
of
Gods
spirit
,
wherby
we
receiue
a
good
report
,
as
that
wherewithall
we
are
accepted
of
God
,
and
become
renowned
in
the
Church
.
[
f
](A22481-e37390-b)
f
1
Thes
,
1
,
4
Knowing
(
beloued
Brethren
)
that
ye
are
elect
of
God
.
So
the
same
Apostle
writing
to
the
Phillippians
,
[
g
](A22481-e37420-b)
g
Phil.
1
,
6.
saith
,
That
because
of
the
fellowship
which
they
had
in
the
Gospell
,
he
was
perswaded
of
this
same
thing
,
that
God
which
had
begun
this
good
worke
in
them
,
would
performe
it
vntill
the
day
of
Iesus
Christ
.
For
howsoeuer
the
faithfull
haue
a
new
name
giuen
vnto
them
,
and
written
in
them
,
[
h
](A22481-e37440-b)
h
Reuel.
12
,
17
which
no
man
knoweth
sauing
he
that
receiueth
it
:
yet
do
the
godly
after
a
sort
know
and
vnderstand
the
election
of
others
,
the
calling
of
others
,
the
iustification
of
others
.
True
it
is
,
they
are
assured
of
their
owne
election
to
eternall
life
,
more
certainly
by
the
inward
Testimony
of
the
spirit
:
neuerthelesse
wee
haue
some
knowledge
of
the
election
of
our
Brethren
,
by
outward
signes
and
tokens
.
Now
,
there
are
two
things
to
bee
considered
,
the
knowledge
and
iudgement
whereof
,
is
hard
and
hidden
;
the
one
of
that
which
is
past
;
the
other
of
that
which
is
to
come
.
That
which
is
past
,
is
our
election
from
euerlasting
,
before
the
foundation
of
the
worlde
was
laide
;
that
which
is
to
come
,
is
our
perseuerance
and
persistance
vnto
the
end
of
our
dayes
;
yet
wee
see
the
Apostle
professeth
some
knowledge
,
nay
perswasion
of
them
both
,
which
is
grounded
vpon
the
graces
of
God
,
bestowed
vpon
those
that
are
his
.
The
more
excellent
these
graces
are
in
quality
,
the
more
they
are
in
number
,
the
greater
they
are
in
quantity
,
the
better
Testimony
they
giue
vnto
men
,
and
the
surer
iudgement
ariseth
from
them
,
vnto
such
as
haue
them
.
[
i
](A22481-e37470-b)
i
Phil.
3.
Their
glorie
shall
be
to
their
shame
.
Seeing
therefore
,
the
graces
of
Gods
spirite
are
Testimonies
of
election
,
and
Companions
of
praise
and
glory
,
we
must
from
hence
conclude
,
that
the
good
giftes
of
God
that
are
found
in
vs
,
make
vs
accepted
of
God
and
man
.
[
k
](A22481-e37520-b)
k
Es.
65
,
14
,
15
threatneth
in
the
name
of
God
,
Behold
,
my
seruaunts
shall
sing
for
ioy
of
heart
,
and
ye
shall
cry
for
sorrow
of
heart
,
and
shall
howle
for
vexation
of
mind
:
&
ye
shall
leaue
your
name
as
a
curse
vnto
my
chosen
,
for
the
Lord
God
shall
slay
you
,
and
call
his
seruants
by
another
name
.
There
is
a
praise
and
commendation
,
which
turneth
to
shame
and
infamy
,
to
woe
and
misery
:
and
againe
,
there
is
a
shame
and
reproach
,
that
bringeth
glory
and
praise
with
it
.
This
our
Sauiour
teacheth
,
[
l
](A22481-e37540-b)
l
Luk
6
,
26
,
22
Woe
be
to
you
,
when
all
men
speake
well
of
you
,
for
so
did
their
fathers
to
the
false
Prophets
:
but
blessed
are
you
when
men
hate
you
,
and
when
they
separate
you
,
and
reuile
you
,
and
put
out
your
name
as
euill
for
the
son
of
mans
sake
.
It
seemeth
to
many
that
looke
with
an
eye
of
flesh
,
and
iudge
with
corrupt
iudgement
,
that
the
righteous
are
forgotten
,
and
their
names
buried
as
in
the
graue
of
silence
,
they
seeme
aboue
all
other
wretched
and
miserable
,
because
no
man
reuengeth
the
wrongs
and
iniuries
that
are
offred
vnto
them
:
yet
God
in
the
end
will
maintaine
their
cause
,
and
giue
them
good
estimation
with
all
good
men
.
On
the
other
side
,
howsoeuer
the
vngodly
flourish
for
a
season
,
and
are
famous
in
the
world
,
howsoeuer
they
are
praised
of
others
,
and
praise
themselues
with
their
owne
mouths
,
yet
their
names
shal
be
filthy
and
abhominable
,
according
to
that
which
Salomon
sayeth
,
[
m
](A22481-e37570-b)
m
Prou.
10
,
7.
The
memoriall
of
the
iust
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
.
This
ouerthroweth
three
sorts
of
men
that
offend
,
and
esteeme
not
of
men
according
to
their
faith
and
profession
.
[
m
](A22481-e37630-b)
m
Rom.
2.
28.
29.
He
is
not
a
Iew
which
is
one
outward
,
neither
is
that
circumcision
which
is
outward
in
the
Flesh
:
but
he
is
a
Iew
,
which
is
one
within
,
and
the
Circumcision
is
of
the
heart
;
in
the
spirit
,
not
in
the
letter
,
whose
praise
is
not
of
men
,
but
of
God
.
It
is
the
commendation
of
Dauid
,
that
he
was
a
man
after
Gods
owne
heart
.
It
is
the
commendation
of
Iob
,
[
n
](A22481-e37670-b)
n
Iob.
1.
1.
&
2
3.
that
he
was
an
vpright
and
iust
man
,
one
that
feared
God
,
and
eschewed
euill
.
It
is
the
commendation
of
Zachary
and
Elizabeth
,
[
o
](A22481-e37710-b)
o
Luke
.
1.
6.
that
they
were
both
iust
before
God
,
and
walked
in
all
the
commandements
and
Ordinances
of
the
Lord
without
reproofe
.
If
a
man
be
void
and
destitute
of
this
piety
,
he
can
receiue
no
comfort
by
his
ciuility
,
and
albeit
he
haue
the
estimation
of
an
honest
man
,
it
shall
auaile
him
nothing
,
vnlesse
withall
he
be
a
Religious
man
:
and
if
our
praise
be
neuer
so
great
for
our
externall
dealing
toward
men
,
it
shall
minister
no
profit
vnto
vs
,
except
we
shew
inward
deuotion
toward
God
.
[
p
](A22481-e37760-b)
p
1.
Thes.
2.
5.
6.
4.
We
did
not
vse
flattering
wordes
,
as
ye
know
,
nor
coloured
coueteousnesse
,
God
is
record
:
neither
sought
we
praise
of
men
,
neither
of
you
,
nor
of
others
,
when
wee
might
haue
beene
chargeable
as
the
Apostles
of
Christ
,
wee
speake
not
as
they
that
please
men
,
but
God
,
which
approoueth
our
heartes
.
This
vse
and
conclusion
being
well
pondred
and
considered
in
our
heartes
,
it
will
discouer
the
great
vanity
and
folly
of
earthly
minded
men
,
who
seeke
rather
a
great
name
then
a
good
and
godly
name
.
Thus
did
they
that
builded
the
Tower
of
Babel
,
they
sought
a
great
name
by
their
great
exploits
,
[
q
](A22481-e37780-b)
q
Gen.
11.
4.
for
they
would
build
them
a
Tower
that
should
reach
to
heauen
,
(
that
is
,
exceeding
high
)
to
get
them
a
name
.
Thus
did
Absolom
seeke
a
name
by
[
r
](A22481-e37800-b)
r
2.
Sam.
15.
5.
adulation
and
flattery
,
by
stealing
away
the
hearts
of
the
people
,
by
creeping
and
crouching
to
euery
one
.
Thus
do
hypocrites
seeke
a
name
,
by
a
vizard
of
holines
,
&
putting
on
a
shew
of
Religion
,
[
s
](A22481-e37810-b)
s
Reuel.
3.
1.
who
indeed
haue
a
name
,
that
they
are
aliue
but
they
are
dead
.
Thus
do
rich
men
hope
to
become
famous
and
to
leaue
a
name
behind
them
,
by
getting
goods
,
&
raising
vp
their
Children
,
[
t
](A22481-e37820-b)
t
Psal.
49.
11.
12.
who
thinke
that
their
houses
&
their
posterities
shal
continue
from
generation
to
generation
,
and
cal
their
Lands
and
Liuings
by
their
names
.
Thus
did
Nebucadnezzer
seeke
a
name
,
when
in
the
pride
of
his
heart
he
said
,
[
u
](A22481-e37840-b)
u
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
?
Thus
did
Herod
by
his
smooth
words
and
eloquent
speech
,
procure
the
applause
of
the
people
,
that
cried
out
,
It
is
the
voyce
of
God
,
and
not
of
man
.
All
these
were
ignoraunt
what
a
good
Name
is
,
and
therefore
they
and
their
Names
could
not
continue
in
honour
,
but
perished
like
Beasts
that
die
of
the
rot
and
murraine
.
Wherefore
,
wee
must
labour
to
get
a
good
name
by
faith
in
Christ
,
by
fauour
to
the
Saints
,
by
loue
to
the
Gospell
,
which
we
shal
obtain
,
if
we
bee
carefull
to
auoide
all
kinde
of
sinnes
,
both
grosse
sinnes
,
and
light
sinnes
,
and
all
occasions
and
enticements
that
may
draw
vs
vnto
them
.
It
is
vnpossible
that
wee
should
haue
Faith
to
please
God
,
and
to
haue
praise
of
God
,
if
wee
neuer
repented
of
Dead-workes
,
if
wee
liue
in
open
sinnes
against
knowledge
,
and
against
Conscience
.
And
howsoeuer
wee
account
some
sinnes
small
and
slender
(
as
the
Church
of
Rome
hold
some
Veniall
)
yet
[
x
](A22481-e37880-b)
x
Eccl.
10
,
1.
As
dead
Flies
cause
to
stinke
and
putrifie
the
Oyntment
of
the
Apothecarie
,
so
dooth
a
little
folly
him
,
that
is
in
estimation
for
Wisedome
and
for
glorie
.
On
the
other
side
,
wee
must
striue
to
bee
rich
in
Faith
,
and
in
Good-Workes
,
for
such
as
endeuour
themselues
to
honour
God
in
these
,
shall
receiue
Honour
from
God
.
And
if
by
any
weakenesse
or
infirmity
wee
bee
falne
to
the
losse
of
a
good
Name
,
we
must
haue
a
care
,
with
all
speede
to
repaire
it
:
wee
must
bee
humbled
by
vnfaigned
Repentaunce
;
Wee
must
seeke
to
be
reconciled
vnto
God
,
to
bee
washed
in
the
blood
of
Christ
,
to
bee
purged
in
out
Consciences
,
and
to
builde
vp
the
ruines
of
our
decayed
life
.
For
,
the
care
to
repayre
this
good
Name
being
lost
,
must
bee
no
lesse
then
to
obtaine
it
at
the
first
.
This
wee
see
in
Dauid
,
in
Manasses
,
in
Peter
,
who
turned
vnto
God
with
all
their
hearts
,
who
by
their
rising
againe
from
sinne
to
Righteousnesse
,
builded
that
which
before
they
destroyed
,
repayred
that
which
before
they
impaired
,
and
encreased
that
which
before
they
had
diminished
.
This
the
Apostle
putteth
vs
in
minde
of
,
when
hee
sayeth
,
[
y
](A22481-e37980-b)
y
Phil.
4
,
8
Whatsoeuer
thinges
are
true
,
whatsoeuer
things
are
Honest
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
worthy
loue
,
whatsoeuer
things
are
of
good
report
,
if
there
bee
any
Vertue
,
or
if
there
be
any
praise
,
thinke
of
these
thinges
which
yee
haue
both
learned
,
and
receyued
,
and
heard
,
and
seene
in
me
.
For
what
shoulde
it
auayle
a
man
,
to
bee
praised
and
commended
in
the
World
;
for
Strength
,
for
Nobility
,
for
Gentrie
,
for
Riches
,
for
Beautie
,
for
Greatnesse
,
which
cannot
make
vs
blessed
?
Nothing
can
giue
vs
true
and
euerlasting
Honour
,
and
cause
vs
to
bee
approoued
of
God
and
Men
,
but
Faith
and
the
fruits
thereof
,
that
accompany
saluation
.
Hence
it
is
,
that
the
Apostle
speaking
of
the
Fathers
that
liued
in
faith
,
and
died
in
faith
,
which
followed
them
euen
to
their
Graues
,
[
y
](A22481-e38000-b)
y
Heb.
11.
39.
saith
,
that
all
of
them
through
Faith
obtained
a
good
report
.
Let
vs
therefore
aboue
all
thinges
seeeke
to
please
God
by
faith
,
that
so
we
may
finde
that
fauour
which
neuer
shall
haue
end
.
[
Faith
and
Loue
]
We
haue
shewed
before
wherein
the
praise
of
Philemon
standeth
;
to
wit
,
in
faith
and
Loue
:
which
offereth
vnto
vs
an
other
profitable
consideration
,
in
that
he
ioyneth
and
annexeth
these
two
vertues
together
.
He
nameth
not
faith
alone
,
nor
Loue
alone
,
but
he
knitteth
faith
and
Loue
as
it
were
in
one
band
together
.
So
then
we
see
,
that
these
two
graces
giuen
by
one
and
the
same
spirit
,
are
remembred
,
to
take
vp
their
seat
and
lodging
in
one
mans
heart
.
[
z
](A22481-e38080-b)
z
1.
Thes.
1.
3.
to
be
in
them
,
their
effectuall
faith
,
and
their
diligent
loue
.
It
is
said
of
the
Church
gathered
together
after
the
assention
of
Christ
[
a
](A22481-e38090-b)
a
Acts.
2
44.
that
all
they
which
beleeued
were
in
one
place
,
and
had
all
things
common
.
Such
as
were
true
beleeuers
,
were
also
commoners
together
,
such
as
had
Faith
in
Christ
,
had
Loue
toward
the
Saints
.
This
Luke
sheweth
more
plainly
afterward
,
[
b
](A22481-e38110-b)
b
Act.
4.
32.
The
multitude
of
them
that
beleeued
were
of
one
heart
and
of
one
soule
,
neither
any
of
them
said
that
any
thing
of
that
which
he
possessed
was
his
owne
,
but
they
had
all
thinges
common
.
Heere
we
see
Faith
,
and
the
manifestation
of
Faith
,
by
the
fruits
of
Charity
ioyned
together
.
To
this
purpose
the
Apostle
saith
,
[
c
](A22481-e38130-b)
c
Gal.
5.
6.
In
Iesus
Christ
neither
Circumcision
auayleth
any
thing
,
neither
vncircumcision
,
but
faith
which
worketh
by
Loue
.
Heere
also
he
coupleth
Faith
with
Loue
in
one
Yoake
,
declaring
that
Faith
is
effectuall
in
the
duties
of
Loue
.
So
the
Apostle
Iohn
teacheth
,
that
faith
in
Christ
,
and
Loue
one
toward
another
,
are
thinges
euer
ioyned
together
.
[
d
](A22481-e38160-b)
d
Iohn
,
3.
23.
This
is
then
his
Commandement
,
that
wee
beleeue
in
the
Name
of
his
sonne
Iesus
Christ
,
and
loue
one
another
as
he
gaue
Commaundement
.
And
the
Apostle
Iames
speaking
of
the
effectuall
faith
of
Abraham
whereby
he
beleeued
and
was
iustifyed
,
declareth
that
[
e
](A22481-e38200-b)
e
Iam.
2.
22.
the
Faith
wrought
with
his
workes
,
and
through
the
workes
was
the
Faith
made
perfect
.
All
these
Texts
and
Testimonies
of
Scripture
serue
to
teach
vs
,
that
our
faith
must
be
accompanied
with
Loue
,
and
the
one
not
deuided
from
the
other
.
[
f
](A22481-e38240-b)
f
Psal.
1.
3.
to
be
like
a
Tree
planted
by
the
Riuers
of
Waters
,
that
will
bring
forth
her
friute
in
due
season
,
whose
Leafe
shall
not
fade
:
so
whatsoeuer
he
shall
do
,
shall
prosper
.
If
a
man
had
all
faith
,
so
that
he
could
remoue
Mountaines
[
g
](A22481-e38290-b)
g
1.
Cor.
13.
1.
2.
and
had
not
Loue
,
it
were
nothing
,
he
should
be
as
sounding
Brasse
,
or
a
tinkeling
Cymball
.
So
we
read
in
the
Epistle
of
Iames
,
[
i
](A22481-e38320-b)
i
Iames
2
,
20.
That
the
Faith
which
is
without
workes
is
dead
,
it
is
a
Bastard
Fayth
,
a
counterfet
Faith
,
an
idle
Faith
,
which
is
no
true
Faith
indeede
,
but
onely
in
Name
.
For
,
as
a
painted
hand
is
no
hand
,
so
a
seeming
Faith
is
no
Faith
.
Againe
,
Loue
without
Faith
,
is
without
his
right
order
,
yea
without
his
life
&
soule
,
his
true
cause
and
forme
,
and
so
not
good
,
but
euill
;
not
approued
,
but
reiected
of
God
,
[
k
](A22481-e38340-b)
k
Heb.
11
,
6.
Rom.
14
,
23.
For
without
Faith
,
it
is
vnpossible
to
please
God
,
and
whatsoeuer
is
not
of
Faith
,
is
sinne
.
All
workes
of
Iustice
,
Mercy
,
Righteousnesse
,
to
releeue
the
poore
,
to
feed
the
hungry
,
to
cloath
the
naked
,
without
Fayth
are
nothing
worth
;
nay
all
these
beautifull
shewes
are
beautifull
sinnes
,
except
they
be
seasoned
with
Faith
.
Againe
,
to
afflict
thy
soule
,
to
humble
thy selfe
,
to
heare
the
word
,
to
receiue
the
Sacraments
without
Loue
,
that
is
,
to
do
the
duties
of
the
first
Table
,
and
to
neglect
them
of
the
second
Table
,
is
but
Hypocrisie
,
and
maketh
vs
abhominable
in
the
sight
of
God
.
Seeing
then
,
Faith
and
Loue
are
as
the
cause
and
the
effect
that
liue
together
,
&
seeing
they
loose
their
Names
and
Natures
,
being
disioyned
and
diuided
one
from
another
;
wee
see
it
euidently
and
strongly
to
appeare
,
that
Faith
in
Christ
,
and
Loue
to
the
Brethren
,
as
Mother
and
Daughter
,
are
ioyned
together
in
euery
true
Christian
.
[
l
](A22481-e38390-b)
l
Math.
19
,
6.
that
the
thinges
which
God
hath
coupled
together
,
no
man
must
separate
;
it
holdeth
in
this
particular
,
that
Faith
and
Loue
are
not
to
be
disioyned
and
dismembered
,
forasmuch
as
God
hath
lodged
them
as
two
ghests
in
one
house
,
&
locked
them
vp
as
two
Pearles
and
Iewels
in
one
Closset
.
It
is
a
rule
published
by
the
[
m
](A22481-e38400-b)
m
Cicer.
de
offic.
lib.
2.
Heathen
,
that
all
Vertues
are
knit
together
in
one
Chaine
,
so
that
he
which
hath
one
,
hath
all
of
them
;
hee
that
wanteth
one
of
them
,
wanteth
all
:
so
is
it
with
this
worthy
paire
of
Heauenly
graces
,
we
must
not
haue
a
Faith
without
Workes
,
nor
Workes
without
Faith
,
but
our
Faith
must
be
fruitfull
to
bring
forth
Workes
,
and
our
Workes
must
bee
thankfull
to
confesse
them
,
to
be
receyued
from
Faith
:
Our
Faith
worketh
by
Loue
,
our
Loue
liueth
by
Faith
:
our
Faith
respecteth
Christ
,
our
Loue
respecteth
the
Saints
.
Thus
must
these
two
be
found
in
euery
one
of
vs
,
for
they
meete
together
in
all
such
as
shall
be
saued
.
This
[
n
](A22481-e38430-b)
n
Titus
3
,
8.
made
the
Apostle
say
in
his
Epistle
to
Titus
,
Chap.
3.
This
is
a
true
saying
,
and
these
thinges
I
will
thou
shouldest
affirme
;
that
they
which
haue
beleeued
God
,
might
bee
carefull
to
shew
forth
Good-Workes
;
These
thinges
are
good
and
profitable
vnto
men
.
Let
vs
examine
our
owne
hearts
,
whether
we
finde
these
two
graces
in
vs
,
which
must
bee
as
two
twins
that
reioyce
and
take
delight
to
bee
together
,
or
two
Sisters
that
accompanie
one
with
another
,
like
Martha
and
Marie
in
one
house
,
so
must
these
be
two
Vertues
in
one
heart
.
Hence
it
is
,
that
the
Apostle
Iohn
saith
in
his
first
Epistle
,
[
o
](A22481-e38490-b)
o
1
Iohn
4
,
20
21.
If
any
man
say
,
I
Loue
God
,
and
hate
his
Brother
,
hee
is
a
Lyar
:
for
howe
can
hee
that
loueth
not
his
Brother
,
whom
hee
hath
seene
;
Loue
God
whom
hee
hath
not
seene
?
And
this
Commaundement
haue
wee
of
him
,
that
he
that
loueth
God
,
should
Loue
his
Brother
also
.
Where
hee
teacheth
,
that
the
loue
of
God
,
and
the
loue
of
our
Bretheren
,
are
knit
together
with
such
a
fast
knot
,
as
can
neuer
bee
loosed
and
dissolued
,
the
Workes
of
the
first
Table
cannot
be
pulled
assunder
from
the
Workes
of
the
second
Table
.
The
Apostle
Peter
moouing
the
dispersed
Iewes
,
to
giue
dilligence
to
make
their
Election
sure
,
and
their
calling
certaine
,
that
so
they
might
neuer
fall
away
,
[
p
](A22481-e38520-b)
p
2
Pet.
1
,
5
,
6
,
7.
exhorteth
them
,
To
ioyne
Vertue
with
their
Faith
;
and
with
Fayth
,
Knowledge
;
and
with
Knowledge
,
Temperance
;
and
with
Temperance
,
Patience
;
and
with
Patience
,
Godlinesse
;
and
with
Godlynesse
,
Brotherly
Kindnesse
;
and
with
Brotherly
kindnesse
,
Loue
.
These
Christian
graces
of
Gods
Spirit
,
he
would
haue
in
them
,
and
not
onely
to
be
found
in
them
,
but
to
abound
in
them
;
and
not
onely
some
of
them
,
but
they
must
endeuour
to
get
them
all
,
and
to
ioyne
one
of
them
to
another
,
that
so
we
may
bee
fruitfull
in
all
good
Workes
.
It
is
not
therefore
enough
for
vs
to
haue
one
guift
alone
,
and
then
think
we
are
well
.
Let
vs
not
flatter
our selues
,
and
boast
of
our
Religion
,
to
say
wee
haue
Faith
,
or
Knowledge
,
or
Temperance
,
or
Loue
.
Hee
that
hath
but
one
of
them
,
hath
indeede
none
of
them
.
We
must
haue
many
,
or
else
wee
cannot
assure
our selues
,
that
we
haue
any
at
all
.
For
,
as
hee
that
is
reformed
in
one
sinne
,
is
reformed
in
all
knowne
sinnes
,
and
he
that
truely
repenteth
of
one
,
truely
repenteth
of
all
:
so
hee
that
hath
obtayned
one
gift
,
hath
gotten
many
.
One
sinne
commonly
goeth
not
alone
,
so
one
Vertue
goeth
not
alone
.
When
Fayth
commeth
,
there
commeth
a
Traine
with
it
,
it
is
as
a
Royall
Queene
,
that
neuer
trauaileth
abroad
without
her
traine
.
Faith
layeth
holde
vpon
Christ
,
in
whome
[
q
](A22481-e38540-b)
q
Col.
1
,
19.
&
2
,
3.
all
Treasures
of
Knowledge
&
Wisedome
are
hidden
:
Whosoeuer
possesseth
him
,
and
hath
him
dwelling
in
his
heart
,
hee
possesseth
all
thinges
.
If
then
wee
,
by
attending
on
the
ordinance
of
God
,
haue
gotten
Faith
,
[
r
](A22481-e38550-b)
r
Rom.
20
,
17.
which
commeth
by
hearing
,
and
hearing
by
the
Word
;
so
soone
as
Faith
is
entred
,
a
great
multitude
and
mightie
Armie
of
Gods
Graces
stande
about
vs
,
and
throng
at
the
doore
of
our
hearts
,
as
it
were
striuing
and
thrusting
,
which
of
them
shoulde
enter
first
,
and
they
neuer
giue
ouer
,
vntill
they
bee
all
come
in
,
and
haue
taken
vp
their
lodging
there
,
neuer
after
to
bee
dislodged
and
dispossessed
of
that
place
.
Let
vs
not
therefore
bee
so
sparing
and
niggardly
,
to
thinke
one
grace
of
God
sufficient
for
vs
;
we
serue
a
liberall
Lorde
and
bountifull
Maister
,
that
offereth
to
make
vs
partakers
of
all
his
Treasures
,
and
to
bestow
vppon
vs
all
the
riches
of
his
house
.
We
may
put
our
hands
into
his
Coffers
,
and
store
our selues
with
plenty
and
aboundance
.
Wee
see
howe
they
that
couer
their
houses
,
[
s
](A22481-e38570-b)
s
Plaut.
in
Trinum
.
Benefacta
benefactis
,
alijs
pertegito
,
ne
perpluant
.
do
lay
Tile
vpon
Tile
,
or
Stone
vpon
Stone
,
or
Strawe
vppon
Straw
,
so
thicke
,
that
it
may
not
raine
thorow
,
and
that
they
may
be
defended
from
winde
and
weather
;
so
should
it
bee
with
vs
that
are
setting
vppe
a
Christian
building
,
when
we
haue
laide
a
good
foundation
,
wee
must
couer
our
houses
with
a
strong
couering
,
wee
must
lay
Grace
vppon
Grace
,
and
ioyne
Vertue
to
Vertue
,
that
though
the
stormes
of
tentations
beate
vpon
vs
,
yet
they
may
not
preuaile
against
vs
;
though
the
Raine
of
afflictions
fall
vpon
vs
,
yet
it
may
not
enter
into
vs
;
and
although
the
Windes
of
wickednesse
doo
oftentimes
blow
vpon
vs
,
yet
they
may
not
ouer-turne
and
ouerthrow
vs
.
[
t
](A22481-e38620-b)
t
Iam.
1
,
27
,
&
2
,
16.
Religion
and
vndefiled
before
God
the
Father
,
is
this
,
to
visit
the
fatherles
&
widdowes
in
their
aduersity
,
&
to
keep
himself
vnspotted
of
the
world
.
And
the
same
Apostle
in
the
next
chapter
teacheth
;
That
it
shal
not
profit
any
man
to
say
he
hath
Faith
,
when
his
Faith
bringeth
forth
no
Good-workes
.
Againe
,
many
will
shew
some
fruites
of
Loue
to
their
Brethren
,
in
Almes
,
in
liberality
,
in
giuing
vnto
the
poore
,
in
dealing
iustly
and
vprightly
;
and
yet
haue
no
faith
,
they
doo
them
as
naturall
men
,
mooued
by
a
naturall
affection
,
or
stirred
vp
by
vaine
glory
,
or
hunting
after
the
praise
of
men
,
or
constrained
by
the
lawes
of
Princes
,
or
fearing
the
reproach
of
the
world
,
or
seeking
the
merit
of
their
owne
saluation
.
All
such
haue
their
reward
according
to
their
worke
,
but
not
according
to
their
hope
.
They
haue
their
reward
already
,
they
must
look
for
no
other
;
they
haue
it
among
men
,
they
shall
loose
it
with
God
;
they
haue
the
applause
of
the
world
,
but
they
must
passe
another
doome
in
the
life
to
come
.
Such
faith
(
before
spoken
of
)
without
loue
,
is
but
a
shadow
of
faith
;
and
such
loue
without
faith
is
but
a
shadow
of
loue
,
both
are
naught
and
nothing
worth
if
they
be
assunder
.
The
roote
ioyned
to
the
Tree
are
both
good
,
and
make
the
branches
fruitfull
,
but
seperate
the
one
from
the
other
,
pull
the
root
from
the
Tree
,
and
you
destroy
them
both
,
you
kill
them
both
.
This
is
that
vse
[
u
](A22481-e38650-b)
u
Iames
2
,
18.
which
S.
Iames
vrgeth
,
chap.
2.
Some
man
might
say
,
Thou
hast
the
Faith
,
and
I
haue
workes
:
shew
me
thy
faith
out
of
thy
workes
,
and
I
will
shew
thee
my
faith
by
my
workes
.
Whereby
we
are
taught
to
try
the
truth
of
our
faith
,
&
the
sincerity
of
our
loue
,
that
we
be
not
deceiued
in
the
one
,
or
in
the
other
.
But
how
shall
this
triall
be
made
?
Surely
,
by
making
one
the
Touchstone
to
the
other
,
laying
one
to
the
other
,
and
waighing
one
in
the
ballance
with
the
other
.
For
the
Apostle
willeth
the
vaine
Christian
,
who
hath
nothing
but
the
name
of
faith
,
to
glory
in
(
like
a
poore
Begger
that
boasteth
of
great
riches
)
to
shew
the
goodnesse
of
his
Faith
by
the
fruits
of
Good-workes
,
or
else
his
faith
will
appeare
to
be
no
faith
,
and
his
claime
to
be
a
false
vsurpation
.
So
then
,
if
thou
wilt
prooue
thy selfe
a
true
Christian
,
and
to
be
iust
before
God
through
faith
in
Christ
,
it
is
not
enough
to
take
vnto
thee
the
Title
of
fayth
,
and
to
boast
of
such
a
beleefe
as
the
Deuils
haue
,
and
euery
reprobate
may
haue
;
but
thou
must
be
content
to
haue
thy
inward
faith
examined
and
tried
by
thy
outward
workes
,
whether
it
be
the
true
faith
or
not
.
For
a
true
Faith
is
alwayes
ioyned
with
loue
,
and
bringeth
forth
Good-workes
,
as
necessarily
as
a
good
Tree
bringeth
forth
good
fruits
.
An
euill
Tree
bringeth
forth
euill
fruits
,
but
a
good
Tree
hath
good
fruite
comming
from
it
.
From
this
coniunction
of
these
two
superiour
vertues
,
to
wit
,
Faith
and
Loue
;
the
Rhemists
in
their
translation
,
and
other
Romanists
in
their
disputations
,
do
debate
and
conclude
against
a
fundamentall
point
of
Christian
Religion
,
on
this
manner
:
-
If
Faith
be
not
alone
,
but
ioyned
with
Loue
,
-
Then
Faith
alone
doth
not
iustifie
:
-
But
Faith
is
not
alone
,
but
ioyned
with
Loue
,
-
Therefore
Faith
alone
doth
not
iustifie
.
To
this
Obiection
I
answere
,
they
make
an
equiuocation
in
these
words
,
[
Faith
alone
.
]
If
they
meane
by
Faith
alone
,
a
dead
faith
(
as
Iames
dooth
)
which
is
voyde
of
workes
,
then
they
speake
nothing
to
the
purpose
:
for
wee
neuer
allowed
of
such
a
faith
,
we
neuer
taught
iustification
by
such
a
faith
.
But
if
they
meane
,
as
they
should
if
they
reason
against
vs
,
that
in
the
act
of
Iustification
,
there
is
required
hope
and
charity
,
or
any
more
then
the
hande
of
faith
,
which
is
the
onely
instrument
to
take
hold
of
Christ
:
if
they
ioyne
vnto
this
,
any
of
their
workes
,
we
deny
their
assertion
,
and
cannot
admit
of
such
iustification
.
For
,
we
beleeue
and
hold
it
as
a
sound
foundation
of
our
religion
,
that
faith
without
any
workes
doth
iustifye
,
forasmuch
as
it
dooth
alone
apprehend
the
mercies
of
God
,
and
apply
the
merits
of
Christ
,
whereby
wee
are
iustified
:
so
,
that
if
the
question
be
,
what
we
must
oppose
between
the
Iustice
of
God
and
our
sinnes
,
why
he
doth
not
execute
the
curse
of
the
Law
against
vs
,
wherefore
he
is
reconciled
toward
sinners
,
and
receiueth
them
into
fauour
,
and
how
they
stand
as
iust
before
his
Throne
.
Heere
works
haue
no
place
,
which
are
vnperfect
,
which
are
stained
and
defiled
,
so
that
both
we
and
our
workes
must
be
accepted
for
another
;
namely
,
for
Christs
sake
,
whome
faith
receiueth
,
and
so
putteth
him
and
his
benefits
into
our
soules
.
True
it
is
,
Faith
and
Loue
are
alwayes
ioyned
in
one
Christian
,
they
are
required
to
perfect
him
,
and
to
bring
him
to
saluation
.
Thus
Faith
is
necessary
,
Hope
is
necessary
,
Charity
is
necessary
;
they
must
all
concurre
in
one
subiect
,
&
meet
togither
in
the
same
person
,
so
that
no
beleeuer
must
be
without
any
of
them
.
Thus
we
confesse
they
are
neuer
alone
,
he
that
is
without
Hope
and
Charitie
is
also
without
Faith
;
and
whosoeuer
hath
a
liuely
Faith
,
hath
likewise
an
effectuall
Hope
,
and
a
fruitfull
Loue
.
Neuerthelesse
,
howsoeuer
they
be
ioyned
,
and
must
bee
ioyned
in
the
practise
of
a
Christian
life
,
yet
they
are
not
ioyned
,
nor
cannot
be
ioyned
in
the
act
and
Article
of
Iustification
.
The
eye
in
the
head
alone
seeth
,
not
the
eare
,
not
the
mouth
,
not
the
tongue
,
and
yet
it
is
neuer
alone
in
the
head
,
but
ioyned
with
others
.
The
hand
in
the
body
alone
serueth
to
handle
and
to
take
the
meate
whereby
we
are
fed
and
norished
,
yet
it
is
not
without
the
arme
,
without
the
foote
,
without
the
eye
,
without
the
head
.
Euery
part
and
member
of
the
bodie
in
his
place
is
necessary
,
and
all
serue
to
perfect
the
body
,
without
which
it
were
maimed
and
vnperfect
,
but
euery
member
hath
his
seueral
office
and
function
:
so
is
it
with
the
gifts
and
graces
of
God
,
all
are
and
ought
to
be
ioyned
together
,
to
make
vp
a
perfect
Christian
,
and
he
must
be
furnished
with
them
to
make
him
compleat
and
absolute
to
euerie
good
worke
;
but
euery
gift
hath
his
seuerall
obiect
and
Office
.
The
property
of
the
eye
is
to
see
,
of
the
hand
to
handle
,
of
the
foote
to
walke
;
so
the
Office
of
Faith
is
to
make
vs
iust
,
the
office
of
Hope
is
to
make
vs
wait
,
the
office
of
Loue
is
to
make
vs
mercifull
.
We
doo
not
separate
Faith
and
Good-workes
from
the
exercise
of
a
Christian
mans
life
,
but
in
the
office
of
Iustification
,
and
acquitting
of
vs
in
the
presence
of
God
.
Faith
in
her
Office
is
alone
,
as
Loue
likewise
is
in
hers
;
but
in
our
practise
&
in
our
persons
they
must
be
ioyned
.
A
Prince
,
albeit
in
her
estate
&
Throne
she
be
alone
,
yet
she
goeth
not
without
her
traine
,
and
Maids
of
Honor
,
waiting
about
her
,
and
attending
vpon
her
.
Faith
,
when
shee
layeth
holde
on
Christ
,
and
receyueth
the
promise
,
is
as
it
were
vpon
her
Throne
of
estate
,
and
in
her
proper
calling
ioyning
vs
to
God
.
Neyther
do
wee
ascribe
our
Iustification
to
faith
for
it selfe
,
or
as
it
is
a
work
and
quality
in
vs
,
as
if
it
were
any
part
of
our
Iustice
or
righteousnesse
,
as
if
we
were
iustifyed
partly
by
the
merits
of
Christ
,
and
partly
by
the
worthinesse
of
our
own
faith
,
for
that
were
to
seek
Iustification
in
our
selus
,
which
is
the
Doctrine
of
the
church
of
Rome
:
but
we
are
iustifyed
no
otherwise
by
our
faith
,
then
wee
are
fed
by
our
hand
.
Now
how
doth
the
hand
nourish
the
body
?
Not
because
it
is
meat
to
feed
the
dy
,
but
because
it
receyueth
and
applyeth
vnto
it
the
meate
whereby
it
is
sustayned
.
Euen
so
,
Faith
iustifyeth
and
giueth
life
,
not
because
it
is
our
Iustification
either
in
whole
or
in
part
,
but
because
it
receyueth
Christ
to
be
our
righteousnesse
and
life
,
in
whom
[
x
](A22481-e38800-b)
x
Acts
26
,
18
We
haue
remission
of
sinnes
,
and
an
inheritance
among
them
that
are
sanctified
and
reserued
to
eternall
life
.
So
then
,
wee
ascribe
Iustification
to
our
faith
,
no
otherwise
then
as
it
is
the
meanes
or
Instrument
to
apprehend
and
receiue
the
mercies
of
God
,
the
merits
of
Christ
,
and
the
promises
of
the
gospell
.
Thus
we
teach
,
that
faith
is
the
[
y
](A22481-e38830-b)
y
Aug.
tract.
50
in
Iohan.
hand
which
we
stretch
to
heauen
,
to
take
hold
of
Christ
,
and
to
embrace
him
sitting
at
the
right
hande
of
his
father
.
It
is
the
mouth
,
whereby
we
eate
and
drinke
Christ
,
[
z
](A22481-e38860-b)
z
August
.
tract.
26.
in
Iohan.
because
to
beleeue
in
him
is
to
eate
him
.
It
is
the
stomacke
whereby
we
digest
him
,
[
a
](A22481-e38890-b)
a
Tertull.
de
resurr.
carnis
.
because
he
is
to
be
digested
by
Faith
.
It
is
the
foote
whereby
wee
enter
the
possession
of
all
the
benefits
of
Christ
,
and
so
farre
[
b
](A22481-e38910-b)
b
Bernard
.
Ser.
32.
in
Cantio
we
possesse
them
as
wee
walke
towardes
them
.
By
Faith
it
is
,
that
we
touch
Christ
,
and
so
receiue
Christ
,
[
c
](A22481-e38940-b)
c
Cypria
.
Epist.
2.
lib.
2.
for
looke
how
much
Faith
we
bring
to
receiue
,
so
much
we
draw
of
the
abundant
graces
of
God
.
To
conclude
therefore
,
we
see
how
Faith
is
alone
,
and
how
it
is
not
alone
:
how
it
goeth
with
Loue
,
and
when
it
goeth
not
with
Loue
.
It
is
alone
in
our
Iustification
,
it
is
not
alone
in
our
godly
conuersation
:
It
is
alone
in
receiuing
Christ
,
it
is
not
alone
in
furnishing
a
Christian
mans
life
,
nor
sufficient
to
adorne
him
with
such
graces
as
God
requireth
to
be
in
his
person
,
for
all
other
vertues
must
be
in
him
.
[
d
](A22481-e39000-b)
d
Iam
2.
17
Apostle
Iames
to
colour
this
their
fancy
,
as
though
it
proued
that
a
man
may
haue
Faith
without
Charity
.
For
he
speaketh
in
that
place
of
a
dead
Faith
,
not
a
liuely
Faith
:
of
a
false
Faith
,
not
of
a
true
Faith
:
of
the
Faith
of
the
Deuils
,
not
of
the
Faith
of
Gods
elect
:
of
Faith
in
outward
profession
,
not
in
the
inward
affection
.
He
sheweth
that
[
e
](A22481-e39010-b)
e
verse
17.
Faith
if
it
haue
no
workes
is
dead
,
and
againe
,
[
f
](A22481-e39020-b)
f
verse
20.
26.
Faith
without
workes
is
dead
:
he
likeneth
such
a
Faith
to
the
Faith
of
the
Deuils
,
and
therefore
it
cannot
be
a
iustifying
Faith
:
vnlesse
they
will
make
the
Deuils
good
Catholiques
,
and
partakers
of
saluation
.
He
resembleth
this
Faith
to
the
good
words
of
him
that
wisheth
well
to
a
poore
man
,
but
doth
nothing
at
all
for
him
;
he
speakes
him
faire
,
but
he
doth
not
succour
him
.
And
as
the
body
that
breatheth
not
is
dead
,
so
Faith
that
bringeth
not
forth
good
workes
is
dead
.
Now
a
dead
Faith
,
is
no
Faith
:
it
is
Faith
in
name
,
but
not
in
Nature
.
The
Philosophers
[
g
](A22481-e39030-b)
g
Arist.
polit.
lib.
1.
cap.
1.
teach
that
when
the
body
is
dead
,
there
shall
be
neither
foot
nor
hand
,
but
onely
a
likenes
of
name
,
as
a
man
tearmeth
a
hand
of
wood
or
stone
,
a
hand
:
so
in
like
sort
is
a
dead
hand
called
an
hand
,
or
a
dead
man
,
a
man
:
because
howsoeuer
they
are
not
the
same
,
yet
they
retaine
the
shew
and
shaddow
of
the
name
:
but
al
true
parts
of
the
body
are
defined
by
their
Office
and
faculty
.
Thus
doth
the
Apostle
call
a
dead
faith
by
the
name
of
faith
,
whereas
indeed
it
is
no
more
true
faith
then
a
dead
man
is
a
liuing
man
.
Hence
it
is
,
that
some
of
the
Popish
writers
teach
,
that
Iames
by
the
name
of
[
h
](A22481-e39060-b)
h
Iam.
2.
26.
spirit
,
vnderstandeth
not
the
soule
,
but
the
breath
,
and
that
he
fitly
compareth
workes
to
breath
,
and
faith
to
the
body
:
[
i
](A22481-e39070-b)
i
Caietan
com
.
on
.
Iam.
2.
26.
because
as
the
body
of
a
liuing
creature
if
it
breath
not
is
dead
,
so
faith
if
it
bring
forth
no
workes
is
dead
:
for
breathing
is
an
effect
of
a
liuing
body
,
and
working
is
the
proper
effect
of
a
liuing
faith
:
we
say
therefore
,
that
there
is
a
faith
which
may
be
without
Charity
,
and
there
is
a
faith
that
cannot
be
without
Charity
.
There
is
a
generall
faith
which
beleeueth
that
there
is
one
God
,
and
giueth
assent
that
the
Scriptures
be
true
,
which
goeth
no
farther
;
this
we
confesse
may
be
,
and
oftentimes
is
without
good
workes
.
But
there
is
a
faith
that
worketh
by
Loue
,
which
can
neuer
be
seperated
from
Charity
and
good
workes
,
but
wheresoeuer
it
is
,
there
is
infallibly
and
inseparably
ioyned
vnto
it
the
Loue
of
God
and
man
,
[
k
](A22481-e39090-b)
k
Phil.
1.
11.
bringing
forth
the
fruits
of
Righteousnesse
,
which
are
by
Iesus
Christ
to
the
glory
and
praise
of
God
.
If
we
haue
this
true
faith
[
l
](A22481-e39110-b)
l
Act.
15.
9.
which
purifieth
the
heart
,
it
will
be
rich
and
plentifull
in
all
good
workes
,
and
teach
vs
to
shew
the
fruites
of
Loue
to
our
Bretheren
.
There
hath
beene
a
long
contention
and
much
adoe
in
the
Church
,
how
to
reconcile
Paule
and
Iames
together
,
the
one
aduancing
faith
,
and
the
other
good
workes
,
Paule
saith
[
m
](A22481-e39150-b)
m
Rom.
3.
28.
we
are
iustified
by
faith
and
not
by
the
workes
of
the
Law
.
Iames
saith
,
wee
are
iustifyed
by
[
n
](A22481-e39170-b)
n
Iam
2.
24.
workes
and
not
by
faith
onely
.
These
sayings
by
faith
,
and
not
by
faith
:
by
workes
,
and
not
by
workes
;
seeme
one
directly
opposite
and
contrary
to
the
other
.
This
difference
is
onely
in
the
letter
,
not
in
the
matter
;
in
shew
,
not
in
substance
:
in
words
,
not
in
meaning
:
and
the
Doctrine
which
now
wee
haue
in
hand
,
will
helpe
easily
to
accord
them
,
nay
there
cannot
be
a
better
reconciliation
,
then
when
we
ioyne
them
together
in
the
practise
of
our
liues
and
conuersations
.
Let
vs
ioyne
the
liuely
Faith
of
Paule
with
the
Good-workes
of
Iames
,
let
vs
bring
them
both
into
action
,
and
so
we
shall
be
iustified
by
S.
Paules
faith
before
God
,
and
by
S.
Iames
Workes
before
men
.
Thus
the
places
will
easily
be
made
one
,
which
seeme
different
the
one
from
the
other
.
For
,
although
Paule
do
commend
Faith
,
yet
he
dooth
not
condemne
Workes
:
and
albeit
Iames
do
commend
Workes
,
yet
he
doth
not
condemn
Faith
;
and
therefore
as
they
teach
both
,
so
we
must
practise
both
,
we
must
be
voyde
of
neyther
of
them
.
Seeing
they
preach
both
,
we
must
know
that
both
are
required
of
vs
.
This
ouerthroweth
two
sorts
of
men
;
first
,
Papists
;
and
then
Libertines
.
[
n
](A22481-e39250-b)
n
Stapl.
de
Iustif
.
pag.
334.
that
some
of
our
hottest
aduersaries
are
driuen
to
acknowledge
it
.
But
who
are
they
,
that
haue
this
leisure
,
to
pry
and
search
into
the
liues
of
others
abroad
,
and
are
ignorant
of
themselues
,
and
their
owne
Doctrine
at
home
.
For
it
is
their
Religion
that
is
a
broaching
of
lies
,
and
of
all
liberty
to
do
euill
,
as
all
men
by
the
light
of
Nature
,
not
blinded
with
the
loue
of
error
might
soone
espy
.
Behold
therefore
some
kinds
of
their
Catholick
Faith
taught
by
their
holy
Mother
the
Church
.
They
teach
the
lawfulnesse
of
deposing
Princes
,
and
discharging
their
Subiects
of
their
allegeance
and
obedience
toward
them
:
This
Doctrine
filleth
Kingdomes
and
Countreyes
with
Treasons
and
Rebellions
,
and
alloweth
Traitours
,
and
Assassinates
,
and
Murtherers
of
them
at
the
Popes
pleasure
.
They
doo
teach
and
allowe
the
worship
of
Images
,
and
bowing
downe
to
Stockes
and
Stones
,
whereby
the
people
are
drawne
away
from
the
liuing
God
,
to
palpable
Idolatry
,
as
common
experience
hath
declared
,
[
o
](A22481-e39270-b)
o
Polid.
Virg.
de
inuent
.
rer.
lib.
6
cap.
13.
and
some
of
themselues
haue
confessed
.
They
publish
at
large
the
benefit
of
Pardons
,
which
may
easily
be
procured
for
money
,
which
open
wide
the
Flood-gates
of
al
vngodlynesse
.
For
who
will
spare
to
commit
sinne
,
that
is
able
to
redeeme
it
with
his
purse
?
Yea
,
this
emboldned
certaine
[
p
](A22481-e39300-b)
p
Chemni
.
exam
conc
.
Trident
de
poenit
.
men
,
to
rob
the
Popes
pardoner
,
who
before
hand
had
giuen
them
a
pardon
to
commit
the
next
sinne
,
though
it
should
bee
a
great
sinne
.
They
teach
,
touching
the
Sacrament
of
the
Lordes
Supper
,
that
a
Dogge
or
Mouse
,
or
Swine
,
or
any
Beast
,
eating
a
consecrated
host
,
eateth
the
very
flesh
and
bodie
of
our
Sauiour
,
[
q
](A22481-e39320-b)
q
Treatise
of
the
Sacram.
in
the
conclusion
.
as
I
haue
shewed
else-where
.
They
maintaine
the
filthy
Dunghill
of
Stewes
and
Brothell-houses
,
which
giueth
allowance
vnto
open
whoredome
and
vncleannesse
;
yea
,
they
say
it
is
good
for
a
[
r
](A22481-e39340-b)
r
Hard.
against
the
Apology
.
Common-wealth
,
and
the
Pope
tollerateth
the
Curtezans
in
Rome
,
and
in
other
places
,
vpon
a
yearly
rent
,
to
practise
and
professe
Bawdry
.
Vnto
this
rablement
of
their
Catholicke
conclusions
,
[
s
](A22481-e39360-b)
s
See
White
of
the
way
to
the
true
Church
.
we
might
adde
many
others
,
which
suffice
to
discouer
what
the
holinesse
of
the
Romish
Religion
is
,
and
to
direct
vs
to
come
out
of
it
betimes
,
least
partaking
with
the
same
sinnes
,
we
also
partake
in
the
punishments
.
[
t
](A22481-e39400-b)
t
1
Tim.
1
,
5.
there
is
also
want
of
Faith
;
of
a
true
Faith
,
which
is
the
right
Faith
.
Wee
must
therefore
examine
our
Faith
by
the
fruits
,
and
prooue
our
beleeuing
by
our
working
.
We
haue
many
such
in
our
daies
,
that
glorie
of
their
Faith
,
and
boast
that
they
are
of
a
right
beleefe
,
and
yet
lay
them
to
the
triall
,
and
examine
their
liues
what
they
are
,
and
we
shall
finde
them
to
be
lyars
against
the
truth
,
and
deceiuing
their
owne
soules
.
Knowe
therefore
,
that
our
faith
is
,
as
our
liues
are
:
A
good
life
,
a
good
Faith
;
a
dead
life
,
a
dead
Faith
;
an
vnfruitfull
life
,
an
ydle
Faith
.
And
thus
much
of
Faith
and
Loue
ioyned
together
:
Now
let
vs
speake
of
them
seuerally
,
as
they
are
described
;
first
,
touching
Faith
;
and
afterward
,
touching
Loue
.
[
Faith
in
Christ
.
]
The
first
Vertue
which
is
heere
commended
to
bee
in
Philemon
,
is
Faith
,
which
is
saide
to
respect
Christ
.
This
Faith
is
a
guift
of
God
,
whereby
we
apprehend
Christ
and
his
benefits
,
beleeuing
the
remission
of
our
sinnes
,
and
our
reconciliation
with
God
.
Marke
therefore
,
that
the
faith
heere
set
forth
,
is
saide
to
be
toward
Christ
,
and
Christ
who
is
the
proper
obiect
of
Faith
,
dooth
also
point
vs
vnto
the
Father
,
who
willeth
and
ordaineth
our
Saluation
,
Redemption
,
Reconciliation
,
and
Saluation
;
and
to
the
Holy-Ghost
,
who
applyeth
and
appropriateth
to
the
elect
,
these
benefits
which
are
willed
by
the
Father
,
and
merrited
by
Christ
.
[
a
](A22481-e39490-b)
a
Iohn
1
,
12.
&
3
,
16
,
&
17
,
20
&
6
,
29.
&
3
,
14
,
15
,
and
12
44
,
46.
and
14
12.
offereth
plentifull
Testimonies
of
the
truth
,
as
Chap.
1
,
12.
As
many
as
receiued
him
,
to
them
he
gaue
prerogatiue
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
And
Chap.
3.
God
so
loued
the
world
,
that
hee
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
And
again
,
Chap.
17.
I
pray
not
for
these
alone
,
but
for
them
also
which
shall
beleeue
in
me
through
their
word
.
So
before
in
the
third
Chapter
,
As
Moses
lift
vp
the
Serpent
in
the
Wildernesse
,
so
must
the
sonne
of
man
be
lift
vp
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
eternall
life
.
Thus
he
speaketh
in
another
place
,
This
is
the
worke
of
God
,
that
ye
beleeue
in
him
▪
whom
he
hath
sent
.
When
Phillip
saide
to
the
Eunuch
,
If
thou
beleeuest
with
all
thine
heart
,
thou
mayst
be
baptized
:
He
answered
,
[
b
](A22481-e39560-b)
b
Acts
8
,
37.
&
16
,
31.
I
beleeue
that
Iesus
Christ
is
that
sonne
of
God
.
So
Paule
and
Silas
willed
the
Keeper
of
the
prison
to
beleeue
in
the
Lord
Iesus
Christ
,
and
he
should
he
saued
.
And
the
Apostle
,
Gal.
2.
teacheth
,
That
a
man
is
not
iustified
by
the
Workes
of
the
Lawe
,
[
c
](A22481-e39610-b)
c
Gal.
2
,
16.
but
by
the
faith
of
Iesus
Christ
,
euen
we
,
I
say
,
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
by
the
Faith
of
Christ
.
All
these
places
of
Scripture
plainly
instruct
vs
in
this
principle
of
our
holy
religion
,
that
Faith
must
be
in
Christ
,
in
whom
it
findeth
a
sure
ground
to
rest
vpon
.
[
d
](A22481-e39650-b)
d
Acts
4
,
12.
which
Peter
preacheth
:
Among
men
,
there
is
no
other
name
giuen
vnder
heauen
,
whereby
we
may
be
saued
,
but
by
the
Name
of
Iesus
.
And
the
author
to
the
Hebrews
saith
,
that
he
[
e
](A22481-e39690-b)
e
Heb.
7
,
25.
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
Thus
we
see
,
Christ
is
made
the
Author
and
finisher
of
our
saluation
.
[
f
](A22481-e39760-b)
f
Phil.
2
,
6
,
10.
being
in
the
forme
of
God
,
thought
it
no
robberie
to
bee
equall
with
God
,
at
whose
Name
euery
knee
must
bowe
,
both
of
thinges
in
Heauen
,
and
things
in
earth
,
and
things
vnder
the
earth
.
Therefore
,
we
saw
before
,
that
the
Apostle
in
his
salutation
,
wisheth
Grace
and
Peace
to
come
vpon
them
,
to
whom
he
writeth
this
Epistle
,
as
well
from
Iesus
Christ
,
as
from
God
the
Father
.
If
Grace
and
Peace
come
not
onely
from
the
Father
,
but
from
the
Sonne
,
it
followeth
that
he
is
God
equall
with
the
other
.
Hence
it
is
,
that
he
sayth
in
the
Gospell
,
[
g
](A22481-e39770-b)
g
Iohn
14
,
1.
11
,
and
12
,
44.
&
10
,
30
and
14
,
11.
&
9
,
38
Ye
beleeue
in
God
,
beleeue
also
in
mee
,
let
not
your
heart
be
troubled
.
And
againe
,
He
that
beleeueth
in
mee
,
beleeueth
not
in
me
(
to
wit
,
an
ordinary
man
,
as
they
falsly
imagined
)
but
in
him
that
sent
me
.
And
in
another
place
,
Beleeue
me
,
that
I
am
in
the
Father
,
and
the
Father
is
in
me
:
I
and
my
Father
are
one
.
So
when
Christ
had
restored
sight
on
the
Sabaoth
day
to
him
that
was
borne
blinde
,
he
sayd
;
Lord
I
beleeue
,
and
worshipped
him
.
Whereby
we
see
,
that
whosoeuer
is
without
the
Sonne
,
is
also
without
the
Father
:
he
that
beleeueth
not
in
the
Sonne
,
beleeueth
not
in
the
Father
:
Hee
that
worshippeth
not
the
Sonne
,
Worshippeth
not
the
Father
.
So
then
,
this
is
a
certaine
and
inuincible
Argument
of
the
Deitie
of
Christ
,
that
wee
are
to
beleeue
in
him
,
forasmuch
as
Faith
is
a
Worshippe
due
onely
vnto
God
.
[
h
](A22481-e39860-b)
h
Math.
8
,
29.
the
Gospell
,
Why
art
thou
come
to
torment
vs
before
the
time
.
And
the
apostle
Iames
sayth
,
[
i
](A22481-e39880-b)
i
Iames
2
,
19.
The
Deuils
beleeue
and
tremble
.
They
beleeue
God
touching
his
Nature
and
attributes
;
they
beleeue
Christ
touching
his
Person
,
&
Natures
,
and
Offices
:
They
beleeue
the
Holy-Ghost
touching
his
Person
and
Guifts
:
They
beleeue
there
is
a
Church
and
singular
prerogatiues
imparted
to
it
,
and
bestowed
vpon
it
.
And
albeit
our
Faith
must
goe
beyond
the
faith
of
the
Deuils
,
yet
they
goe
farther
then
many
professors
of
the
Gospell
among
vs
,
that
haue
no
knowledge
of
these
things
.
So
then
,
it
is
required
of
vs
,
not
onely
to
beleeue
that
there
is
a
Sauiour
of
the
world
,
but
wee
must
beleeue
that
he
is
our
Sauiour
;
beginning
our
saluation
in
this
life
,
and
perfecting
it
in
the
life
to
come
.
This
confuteth
the
Popish
opinion
,
that
holdeth
,
that
wee
may
beleeue
in
the
creatures
,
as
well
as
in
the
Creator
:
in
the
Saints
,
as
well
as
in
Christ
:
in
mortall
men
,
as
well
as
in
the
eternall
God
.
They
teach
that
wee
may
beleeue
,
not
onely
the
Church
,
but
in
the
Church
;
not
onely
Moses
,
[
k
](A22481-e39920-b)
k
Rhem.
Test
.
vpon
Rom.
10.
but
in
Moses
;
not
onely
the
Prophets
,
but
in
the
Prophets
.
Wee
are
charged
to
beleeue
in
the
blessed
Trinity
,
in
God
the
Father
,
in
God
the
sonne
,
and
in
God
the
Holy
Ghost
:
but
[
l
](A22481-e39950-b)
l
Ruffin
.
in
Symbol
.
when
the
speech
is
not
of
the
God-head
,
but
of
the
Creatures
and
Mysteries
,
we
are
not
taught
to
beleeue
in
them
;
and
therefore
we
are
no
more
to
beleeue
in
the
Church
,
then
to
beleeue
in
baptisme
,
in
the
resurrection
of
the
bodie
,
the
Communion
of
Saints
,
and
in
the
participation
of
glory
.
We
are
indeede
to
beleeue
[
m
](A22481-e39970-b)
m
Exod.
14
,
31
2
Chro.
20
,
20
Moses
and
the
Prophets
,
that
they
spake
not
of
themselues
,
that
their
word
is
not
the
worde
of
man
,
that
they
ran
not
before
they
were
sent
;
but
we
are
not
to
beleeue
in
them
.
We
are
indeed
to
beleeue
Peter
and
Paule
,
[
n
](A22481-e40010-b)
n
Angast
.
tract.
2●
.
in
Iohan.
but
not
in
Peter
and
Paule
.
Wee
are
to
beleeue
the
Scriptuers
,
but
not
in
the
Scriptures
;
[
o
](A22481-e40060-b)
o
Euseb.
Emissen
.
de
Symb.
hom.
2.
for
that
were
to
bestow
vpon
the
seruant
the
honour
of
the
Lorde
,
and
to
giue
to
man
that
which
is
proper
to
the
diuine
Maiesty
.
Wee
must
beleeue
in
Christ
Iesus
our
onely
sauiour
;
as
for
those
that
beleeue
in
any
other
,
or
seek
saluation
in
any
other
then
in
Christ
,
whether
in
Saints
,
or
in
Angels
,
or
in
themselues
,
they
beleeue
not
in
Christ
as
in
their
onely
Sauiour
.
For
[
p
](A22481-e40080-b)
p
Cyprian
.
de
duplic
.
martyr
.
he
beleeueth
not
in
God
,
who
doth
not
place
in
him
alone
the
trust
of
his
whole
felicity
,
who
doth
not
put
his
affiance
in
him
,
who
doth
not
depend
vppon
him
,
who
is
not
assured
of
his
good
will
and
fauour
,
looking
for
saluation
from
him
,
and
for
deliuerance
from
all
euils
.
How
shall
they
cal
vpon
him
in
whom
they
do
not
beleeue
,
[
q
](A22481-e40140-b)
q
Rom.
10
,
14
How
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
,
how
shall
they
heare
without
a
Preacher
,
and
how
shall
they
preach
except
they
be
sent
?
This
place
is
not
vnfitly
called
a
Ladder
that
reacheth
to
Heauen
,
whereby
as
by
certaine
steppes
we
climbe
vp
to
heauen
.
God
sendeth
,
the
Minister
preacheth
,
the
people
beleeueth
.
The
same
Apostle
asketh
the
Galathians
,
[
r
](A22481-e40160-b)
r
Gal.
3
,
2.
Iohn
17
,
20.
Whether
they
receiued
the
spirit
by
the
workes
of
the
Law
,
or
by
the
hearing
of
Faith
?
But
the
Faith
which
many
talke
and
boast
of
,
is
conceiued
and
conceited
without
the
preaching
of
the
worde
,
for
they
cannot
abide
it
,
they
will
not
attend
vnto
it
,
they
regard
not
to
heare
it
.
True
it
is
,
if
they
be
asked
whether
they
haue
Faith
or
not
,
they
will
thinke
it
a
straunge
question
,
and
maruell
that
we
shold
make
doubt
thereof
,
they
suppose
themselues
to
haue
a
sound
Faith
in
Christ
;
but
how
come
they
by
this
faith
?
They
say
they
beleeue
in
Iesus
Christ
for
their
saluation
,
and
yet
they
liue
in
a
perpetuall
neglect
,
and
continuall
contempt
of
the
publicke
Ministerie
of
the
word
.
Such
is
their
beleeuing
,
as
is
their
hearing
;
and
their
Faith
is
aunswerable
to
their
attending
.
It
is
a
great
foolishnesse
,
&
worse
then
madnesse
,
for
any
man
to
imagine
to
attaine
to
Faith
by
any
other
meanes
then
God
hath
ordained
.
When
God
hath
sayde
,
that
the
ordinary
way
to
obtaine
Faith
,
is
by
the
preaching
of
the
worde
:
wilt
thou
in
the
high
pride
of
thy
ignorant
heart
say
,
I
can
haue
Fayth
without
preaching
?
This
is
to
crosse
the
ordinance
of
God
,
and
to
thinke
thy selfe
wiser
then
God
.
For
,
although
all
haue
not
Faith
that
ordinarily
heare
;
yet
ordinarily
none
haue
faith
that
doo
not
heare
.
If
then
we
would
haue
Faith
,
we
must
seeke
it
as
God
hath
appointed
,
where
it
is
to
be
found
;
and
when
it
is
to
be
found
,
let
vs
be
diligent
hearers
,
attentiue
hearers
,
constant
hearers
,
and
then
we
shal
see
the
blessing
of
God
vpon
vs
,
that
we
shall
be
sauing
hearers
.
Secondly
,
true
Faith
is
also
ioyned
with
Prayer
to
God
,
and
with
repentance
from
dead
workes
:
for
how
shall
they
call
vpon
him
in
whom
they
doe
not
beleeue
?
And
the
Apostle
[
s
](A22481-e40190-b)
s
Acts
15
9.
Peter
teacheth
,
that
Faith
purifieth
the
hart
.
Paule
exhorting
the
Elders
of
Ephesus
saith
,
[
t
](A22481-e40230-b)
t
Acts
20
,
21
That
he
witnessed
both
to
the
Iews
and
to
the
Grecians
,
the
Repentance
toward
God
,
and
faith
toward
our
Lorde
Iesus
Christ
.
It
was
the
substance
of
Christs
Sermons
,
which
he
preached
when
hee
came
into
Galile
,
[
u
](A22481-e40260-b)
u
Marke
1
,
15
The
Kingdome
of
God
is
at
hand
,
repent
and
beleeue
the
Gospell
.
But
there
are
many
amongest
vs
that
professe
Faith
,
which
haue
a
Faith
of
another
kinde
and
Nature
,
it
is
not
ioyned
with
inuocation
of
Gods
name
,
they
make
no
Conscience
to
call
vpon
him
,
they
haue
not
the
Spirite
of
Prayer
,
that
cryeth
in
their
hearts
,
Abba
Father
:
it
worketh
not
in
them
conuersion
of
heart
,
a
turning
of
the
minde
,
a
chaunge
of
life
:
they
boast
of
Faith
,
but
they
remaine
the
same
men
they
were
before
,
a
deade
life
,
a
deade
Faith
;
a
prophane
life
,
a
false
Fayth
,
that
will
in
the
end
deceyue
them
.
Thirdly
,
true
Faith
worketh
in
vs
an
holy
contentation
in
our
estate
,
and
teacheth
vs
to
depend
vpon
Gods
prouidence
,
touching
Food
,
Raiment
,
and
all
things
necessary
for
this
present
life
.
This
Christ
our
Sauiour
teacheth
vs
from
the
example
of
the
Fowles
of
the
Heauen
,
of
the
stature
of
our
body
,
of
the
Lillies
of
the
fielde
,
from
the
grasse
of
the
earth
:
what
doo
pensiue
thoughts
,
distracting
and
distrustfull
cares
auaile
to
sustaine
vs
,
or
preserue
our
life
?
Wherefore
,
seeing
the
Birdes
are
nourished
,
our
stature
is
encreased
,
the
Lillies
are
beautified
,
the
Grasse
is
cloathed
by
the
power
and
prouidence
of
God
,
[
x
](A22481-e40300-b)
x
Math.
6
,
30.
and
8
,
20.
Shall
hee
not
do
the
same
much
more
to
you
,
O
ye
of
little
Faith
?
Faith
therefore
maketh
vs
rest
vpon
God
,
want
of
Faith
taketh
away
all
trust
in
him
.
But
many
among
vs
,
that
will
needes
boast
of
Fayth
in
Christ
,
want
this
Faith
in
his
prouidence
:
for
they
dare
not
trust
GOD
with
their
life
,
they
doo
not
depend
vpon
him
for
their
liuing
,
they
are
affraid
he
will
leaue
them
,
and
forsake
them
,
they
do
not
beleeue
he
will
bee
a
mercifull
and
gracious
God
vnto
them
,
they
haue
not
that
affiance
&
confidence
reposed
him
,
that
naturall
children
haue
in
their
Parents
.
A
Childe
doth
not
wearie
him-selfe
with
matters
of
the
World
,
hee
dooth
not
fore-cast
for
manie
yeares
,
hee
is
not
intangled
and
choaked
with
earthly
Cogitations
,
all
his
care
is
cast
vppon
his
Father
,
hee
trusteth
vppon
him
,
hee
knoweth
hee
will
prouide
for
him
,
and
so
passeth
his
dayes
without
distrust
or
dispaire
.
And
shall
wee
not
be
ashamed
,
to
bee
sent
to
Schoole
to
learne
of
little
Children
,
that
depend
vpon
their
Father
,
whereas
we
haue
not
learned
to
lift
vppe
our
eyes
vnto
our
Father
that
dwelleth
in
the
Heauens
,
but
vse
vnlawfull
meanes
and
vngodly
shifts
to
helpe
our selues
.
A
plaine
argument
,
that
wee
haue
not
that
Faith
,
which
we
falsely
imagine
,
and
vainely
imagine
our selues
to
haue
.
Fourthly
,
true
Faith
is
the
Mother
of
loue
,
and
maketh
vs
liue
in
peace
one
with
another
;
the
Apostle
[
y
](A22481-e40330-b)
y
Gala.
5
,
6.
Paule
teacheth
,
That
Faith
worketh
by
loue
.
And
Iohn
in
his
first
Epistle
saith
,
[
z
](A22481-e40360-b)
z
1
Iohn
3
,
23
This
is
his
commandement
,
that
we
beleeue
in
the
name
of
his
son
Iesus
Christ
,
&
loue
one
another
.
But
many
that
wil
seeme
to
haue
faith
in
Christ
,
shew
no
fruits
of
loue
toward
their
Brethren
,
they
are
not
careful
(
if
it
be
possible
)
and
so
farre
as
lieth
in
them
,
to
haue
peace
with
all
men
,
they
do
not
seeke
after
peace
,
and
ensue
it
,
but
liue
in
hatred
and
contention
,
in
malice
and
enuy
,
and
least
of
all
do
affect
the
children
of
God
.
An
enuious
Faith
,
is
no
Faith
;
and
therefore
,
let
such
men
looke
vnto
it
.
Fiftly
true
faith
is
mingled
with
doubting
and
vnbeleefe
,
with
wauering
and
feare
,
and
oftentimes
strongly
shaken
and
assayled
as
with
a
mighty
Tempest
.
This
we
see
in
the
Father
of
him
that
was
possessed
with
an
vncleane
spirit
,
he
was
readie
to
rest
vpon
Christ
,
but
he
felt
the
fruite
of
his
owne
corruption
,
the
spirit
was
willing
,
but
the
flesh
was
weake
,
he
found
a
fight
within
himselfe
,
betweene
Faith
and
Infidelity
.
When
he
considered
the
infinite
power
of
Christ
,
that
was
able
to
cast
out
Satan
,
and
to
binde
the
strong
man
he
was
moued
to
beleeue
.
On
the
other
side
,
when
he
saw
the
strangenesse
,
the
continuance
,
the
incureablenesse
of
his
sonnes
disease
,
when
he
marked
that
the
Deuill
tooke
him
,
tare
him
,
cast
him
into
the
fire
to
burne
him
,
threw
him
into
the
water
to
drowne
him
,
and
at
all
times
sought
to
destroy
him
,
when
he
beheld
with
the
eyes
of
a
Father
that
his
childe
fomed
at
the
mouth
;
gnashed
with
his
teeth
,
pined
away
in
his
body
,
and
was
bruised
in
his
bones
,
hee
was
tempted
with
vnbeleefe
,
and
this
made
him
cry
out
with
teares
,
[
a
](A22481-e40380-b)
a
Marke
9
,
24
Lord
,
I
beleeue
,
helpe
mine
vnbeleefe
.
This
is
it
wherein
the
Lord
forewarned
and
fore-armed
Peter
,
[
b
](A22481-e40410-b)
b
Luke
22
,
32.
Behold
,
Satan
hath
desired
you
to
winnow
you
as
Wheat
,
but
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
.
He
prayed
not
that
their
Faith
should
not
be
tried
,
but
that
it
should
not
be
destroyed
,
forasmuch
as
they
must
on
euery
side
be
assayled
.
But
the
Faith
of
many
is
such
,
that
they
say
they
perfectly
beleeue
,
and
they
thanke
God
they
neuer
doubted
in
all
their
life
.
This
Fath
is
no
Faith
,
it
is
an
idle
conceite
,
a
vaine
perswasion
,
a
foolish
presumption
.
Lastly
,
the
true
Faith
encreaseth
by
degrees
,
it
is
like
vnto
a
graine
of
mustard
seede
,
which
at
the
first
is
the
least
of
all
seedes
,
[
c
](A22481-e40430-b)
c
Math.
13
,
31
which
afterward
groweth
vnto
a
Tree
,
that
the
Birdes
of
the
Ayre
come
and
builde
their
Nestes
in
it
:
and
therefore
,
wee
must
[
d
](A22481-e40440-b)
d
Rom.
1
,
17.
proceede
from
Faith
to
Faith
.
But
many
amongst
vs
,
that
will
needes
be
in
the
number
of
the
faithfull
,
neuer
feele
these
Degrees
of
Faith
,
they
see
not
any
encreasing
or
decreasing
,
any
shining
or
ecclipsing
of
their
Faith
;
Nay
,
they
neuer
examine
themselues
whether
they
be
in
the
Faith
or
not
.
They
neuer
consider
whether
they
go
forwarde
or
backeward
in
the
wayes
of
Godlinesse
:
they
can
cast
vp
their
accounts
euerie
Weeke
with
the
worlde
,
but
they
can
suffer
whole
moneths
and
yeares
to
passe
ouer
their
heades
,
and
neuer
once
offer
to
make
leuell
with
the
Lord
.
If
wee
will
assure
our
owne
hearts
,
that
wee
haue
this
true
and
perfect
Faith
in
Christ
,
let
vs
obserue
the
manner
and
measure
of
it
,
the
steppes
and
degrees
of
it
,
how
we
walke
by
it
,
and
labour
by
all
holy
meanes
to
encrease
it
in
vs
.
Thus
much
touching
the
Obiect
of
Faith
:
Now
,
let
vs
consider
the
Obiect
of
Loue
.
[
Loue
toward
the
Saints
.
]
The
meaning
of
these
words
,
is
first
to
be
obserued
,
and
then
the
Doctrines
are
to
be
gathred
,
which
the
Spirit
of
God
offereth
in
this
place
to
our
considerations
.
By
loue
,
we
are
to
vnderstand
the
fruits
of
loue
:
mercy
,
consolation
,
compassion
,
brotherly
kindnes
,
reliefe
,
pity
,
and
whatsoeuer
fruits
of
charity
we
see
them
want
&
stand
in
need
of
.
It
standeth
in
the
affection
of
the
mind
,
in
the
words
of
the
mouth
,
and
in
the
workes
of
the
hand
.
By
Saints
,
we
do
not
vnderstand
such
as
are
deade
and
deceased
,
but
those
that
are
liuing
;
not
such
as
are
of
the
Church
Triumphant
,
but
in
the
Church
Militant
;
not
such
as
are
crownd
with
glory
in
heauen
,
but
those
that
dwell
vpon
the
earth
;
not
such
as
are
inrolled
in
the
Popes
Register
,
and
stand
in
redde
Letters
in
the
Popish
Kalender
;
but
the
faithfull
,
whose
Names
are
Written
in
the
Booke
of
life
,
which
are
the
true
members
of
Iesus
Christ
.
Thus
much
touching
the
true
Interpretation
of
the
Wordes
.
We
see
heere
that
Loue
is
described
by
the
Obiect
thereof
,
to
wit
;
the
Saintes
.
For
,
as
Christ
is
not
the
Obiect
of
our
Charity
,
[
e
](A22481-e40480-b)
e
Psal.
16
2.
for
our
wel-dooing
extendeth
not
vnto
him
:
so
the
Saints
are
not
the
Obiect
of
our
Faith
,
but
as
Faith
hath
respect
and
relation
to
Christ
,
so
hath
loue
reference
to
the
Saints
.
Now
,
we
haue
shewed
already
,
that
Philemons
loue
is
commended
toward
the
Saints
,
because
he
had
a
principall
and
speciall
care
of
them
.
True
it
is
,
he
neglected
not
others
,
but
he
was
most
of
all
mindfull
of
the
godly
,
poore
,
and
distressed
Brethren
.
In
the
performance
of
this
duty
,
we
see
the
practise
of
the
Prophet
Dauid
going
before
vs
,
[
a
](A22481-e40540-b)
a
psal.
16
,
2
,
3.
and
leading
vs
the
way
.
O
my
soule
,
thou
hast
said
vnto
the
Lord
,
thou
art
my
Lord
,
my
well-dooing
extendeth
not
to
thee
,
but
to
the
Saintes
that
are
in
the
earth
,
and
to
the
excellent
:
all
my
delight
is
in
them
.
In
like
manner
also
,
our
Sauiour
Christ
describing
the
manner
of
the
last
Iudgement
,
when
hee
shall
giue
to
euerie
one
according
to
his
Workes
,
[
b
](A22481-e40560-b)
b
Math.
25
,
40
declareth
,
that
the
fruites
of
mercie
bestowed
vpon
the
members
of
Christ
,
beeing
sicke
,
imprisoned
,
hungrie
,
thirstie
,
naked
,
and
in
necessity
,
are
allowed
as
notable
fruites
of
a
iustifying
Faith
,
and
of
a
true
loue
,
and
accepted
as
done
to
Christ
himself
.
So
the
Euangelist
Luke
testifieth
in
the
Acts
,
that
[
c
](A22481-e40570-b)
c
Acts
4
,
32.
the
multitude
of
them
that
beleeued
were
of
one
heart
,
and
of
one
mind
,
they
had
all
thinges
common
,
no
man
accounted
any
thing
he
possessed
his
owne
,
but
to
serue
the
necessary
vse
of
the
Saints
.
The
Apostle
hauing
prooued
in
the
Epistle
to
the
Romanes
,
that
we
are
iustified
freely
by
the
grace
of
God
,
without
the
works
of
the
Law
,
wherby
we
are
at
peace
with
God
,
commeth
to
set
down
the
fruits
of
Faith
,
Chap.
12.
Reioycing
in
hope
,
continuing
in
Prayer
,
[
d
](A22481-e40600-b)
d
Rom.
12
,
13
distributing
vnto
the
necessities
of
the
Saints
,
giuing
your selues
to
Hospitality
.
Heereunto
come
diuers
Lawes
which
God
ordained
among
his
people
,
[
e
](A22481-e40620-b)
e
Deut.
15
,
17
If
one
of
thy
Brethren
with
thee
be
poore
within
any
of
thy
gates
in
thy
Land
,
which
the
Lord
thy
God
giueth
thee
,
thou
shalt
not
harden
thine
heart
,
nor
shut
thine
hand
from
thy
poore
brother
:
but
thou
shalt
open
thine
hand
vnto
him
,
and
shalt
lend
him
sufficient
for
his
need
.
All
these
testimonies
of
Scripture
doo
proue
,
that
the
poore
which
are
godly
are
most
of
all
to
bee
succoured
and
sustained
,
as
they
,
that
for
the
most
part
stand
in
greatest
need
to
be
helped
.
[
f
](A22481-e40670-b)
f
1
Iohn
3
,
14.
We
know
that
wee
are
translated
from
death
to
life
,
because
wee
loue
the
Brethren
:
he
that
loueth
not
his
Brother
,
abideth
in
death
.
We
ought
daily
to
gather
arguments
to
perswade
our
hearts
of
Gods
loue
towardes
vs
,
which
we
shall
see
by
our
loue
toward
our
brethren
.
The
election
of
God
is
hidden
in
himselfe
,
the
cause
of
it
is
not
in
our selues
;
but
we
shall
not
neede
to
climbe
vp
to
Heauen
to
know
it
,
God
hath
left
vs
a
better
,
a
more
easie
&
certain
way
then
to
search
into
the
secrets
of
God
,
that
he
hath
kept
to
himselfe
,
if
we
enter
into
our selues
,
and
see
the
effects
and
signes
of
it
,
wee
shall
not
doubt
thereof
,
but
rest
assured
with
vnspeakable
comfort
that
we
belong
to
him
.
For
as
the
Lord
knoweth
who
are
his
,
so
we
shall
know
that
wee
are
the
Lords
,
if
wee
finde
the
fruites
of
election
grauen
in
our
hearts
,
among
the
which
this
is
one
of
the
principall
,
our
vnfaigned
loue
to
the
Brethren
,
the
forgiuing
of
our
enemies
,
our
delight
in
the
Saints
,
our
dooing
good
to
them
that
are
of
the
houshold
of
Faith
.
[
g
](A22481-e40710-b)
g
Math.
25
,
40
Verily
I
say
vnto
you
,
inasmuch
as
yee
haue
done
it
vnto
one
of
the
least
of
these
my
Brethren
,
ye
haue
done
it
to
me
.
This
is
a
notable
motiue
and
encouragement
to
moue
vs
to
this
dutie
,
to
consider
that
our
loue
is
shewed
not
to
men
vpon
the
earth
,
but
to
Christ
sitting
in
heauen
,
at
the
right
hande
of
his
Father
.
Heereunto
commeth
the
wise
saying
of
Salomon
,
[
h
](A22481-e40740-b)
h
Prou.
19
,
17.
He
that
hath
mercie
vpon
the
poore
,
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
Yea
,
he
is
so
rich
a
rewarder
,
and
a
bountifull
recompencer
of
that
which
is
done
to
those
of
his
houshold
,
[
i
](A22481-e40760-b)
i
Math.
10
,
42
that
if
a
cup
of
cold
water
be
giuen
to
a
Disciple
in
the
name
of
a
Disciple
,
to
a
righteous
man
in
the
name
of
a
righteous
man
,
he
shall
not
loose
his
reward
.
When
one
lendeth
to
an
honest
man
that
standeth
vpon
his
credite
,
hee
seareth
no
losse
,
he
knoweth
he
will
performe
what
hee
hath
promised
,
and
accounteth
his
word
as
good
as
a
band
and
Obligation
:
how
much
more
ought
we
to
be
assured
of
right
good
payment
,
when
wee
haue
done
any
good
thing
vnto
the
poore
,
forasmuch
as
we
haue
not
done
it
to
man
,
but
vnto
God
.
He
hath
giuen
his
word
to
see
vs
paid
,
will
we
not
take
his
word
?
he
offreth
to
enter
into
bands
,
&
to
be
bound
in
a
statute
,
is
not
statute-law
good
with
vs
?
Albeit
he
be
indebted
to
none
,
but
all
in
debt
to
him
,
yet
hee
offereth
himselfe
as
a
pledge
,
and
becommeth
surety
for
the
money
,
who
is
so
good
a
pay-maister
,
that
he
wil
not
onely
restore
the
principall
,
but
pay
the
hire
and
profite
to
him
that
hath
lent
it
,
both
in
this
life
,
and
abundantly
in
the
life
to
come
.
[
k
](A22481-e40800-b)
k
Gen.
1
,
31.
Hee
saw
them
all
when
they
were
made
,
and
loe
they
were
all
exceeding
good
:
but
he
especially
loueth
mankinde
,
Whom
[
l
](A22481-e40830-b)
l
Gen.
1
,
26.
hee
created
in
his
owne
Image
,
according
to
his
likenesse
:
and
yet
most
especially
he
loueth
the
faithfull
,
vppon
whom
hee
bestoweth
the
riches
of
his
loue
,
and
hideth
not
the
secrets
of
his
kingdome
from
them
;
yea
,
hee
hath
giuen
them
his
owne
sonne
to
bee
their
Wisedome
,
Iustification
,
Sanctification
,
and
Redemption
vnto
them
,
howe
should
he
not
with
him
giue
them
al
things
else
?
This
the
Apostle
teacheth
,
[
m
](A22481-e40850-b)
m
1
Tim.
4
,
10
warning
vs
to
Trust
in
the
liuing
God
,
which
is
the
Sauiour
of
al
men
,
especially
of
those
that
beleeue
.
Heere
is
a
patterne
and
president
for
vs
to
follow
,
that
wee
may
be
like
our
Heauenly
Father
;
we
must
loue
all
mankinde
,
but
wee
must
most
entirely
and
dearly
respect
the
godly
:
we
must
loue
al
the
poore
,
but
the
poore
that
are
faithfull
we
must
loue
most
of
all
.
If
we
must
bestowe
labour
vppon
barren
ground
,
we
must
not
leaue
the
fruitfull
vntilled
:
and
if
wee
must
cast
our
Bread
vppon
the
Waters
where
it
may
seeme
to
bee
lost
,
wee
must
not
denie
it
to
the
liuing
members
of
Christs
bodie
,
which
are
our
Brethren
.
[
n
](A22481-e40890-b)
n
Psal.
50
,
9
,
10
,
11
,
12.
I
will
take
no
Bullocke
out
of
thine
house
,
nor
Goates
out
of
thy
Foldes
,
for
all
the
Beastes
of
the
Forrest
are
mine
,
and
the
Beastes
on
a
thousand
Mountaines
:
I
knowe
all
the
Beasts
on
the
Mountaines
,
and
the
Wilde
Beastes
of
the
fielde
are
mine
:
If
I
bee
hungrie
,
I
will
not
tell
thee
,
for
the
World
is
mine
,
and
all
that
therein
is
.
Wee
receiue
all
good
from
him
,
wee
can
returne
nothing
backe
to
him
againe
,
to
doo
him
good
.
This
is
the
reason
which
the
Prophet
Dauid
teacheth
,
which
mooued
him
to
ioyne
himselfe
vnto
the
people
of
God
,
and
to
profit
them
,
because
hee
saw
he
could
not
pleasure
God
,
his
well-doing
could
not
extend
to
him
.
Seeing
therefore
the
dutie
of
loue
shewed
to
the
Bretheren
,
are
seales
of
our
election
,
and
are
accepted
as
done
to
Christ
himselfe
,
seeing
we
must
follow
the
example
of
our
heauenly
Father
,
and
that
we
cannot
by
al
our
goods
helpe
him
;
it
followeth
,
that
we
must
begin
our
works
of
mercie
at
the
faithfull
,
&
cast
a
pittiful
eie
,
&
open
a
liberal
hand
especially
toward
them
.
Support
one
another
through
loue
,
[
o
](A22481-e40970-b)
o
Ephe.
4
,
2
,
3.
endeuouring
to
keep
the
vnity
of
the
spirit
in
the
bond
of
peace
;
There
is
one
bodie
,
and
one
spirit
,
euen
as
ye
are
called
in
one
hope
of
your
vocation
:
There
is
one
Lorde
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
which
is
aboue
all
,
and
through
all
,
and
in
you
all
.
We
are
charged
to
haue
a
care
of
all
mankinde
,
but
as
it
is
fit
and
conuenient
,
that
they
which
are
of
the
same
family
,
should
be
helpfull
and
beneficiall
one
to
another
,
rather
then
to
such
as
are
of
another
family
,
which
are
not
so
neerely
ioyned
vnto
them
;
so
we
must
haue
a
care
to
doe
good
to
all
the
sons
of
men
,
but
it
is
requisite
,
that
those
which
are
members
of
the
same
body
,
nay
which
are
Sonnes
and
Daughters
;
Bretheren
,
and
Sisters
,
hauing
the
same
God
for
their
Father
,
the
same
Church
for
their
Mother
,
the
same
Christ
for
their
elder
Brother
,
which
are
begotten
of
the
same
immortall
seede
,
nourished
with
the
same
Milke
,
and
gathered
together
in
one
hope
,
should
be
beneficiall
and
bountifull
one
to
another
,
rather
then
to
those
that
are
forraigners
and
Strangers
,
not
linked
to
them
by
the
bond
of
Faith
,
nor
ioyned
with
them
in
the
bodie
of
Christ
.
Wherefore
,
the
Apostle
saith
to
the
Phillippians
,
[
p
](A22481-e40990-b)
p
Phil.
2
,
1
,
2.
If
there
bee
any
consolation
in
Christ
,
if
any
comfort
of
Loue
,
if
any
fellowship
of
the
Spirite
,
if
any
Compassion
and
Mercie
,
fulfill
my
ioy
,
that
ye
be
like
minded
hauing
the
same
Loue
,
being
of
one
accord
,
and
of
one
iudgement
.
He
teacheth
vs
to
haue
one
minde
and
heart
,
he
admonisheth
vs
to
cleaue
together
,
and
to
hold
together
.
We
see
how
those
of
the
Kingdome
of
darknesse
and
destruction
,
do
couple
and
combine
themselues
together
against
the
Church
and
chosen
Children
of
God
;
for
doubtlesse
[
q
](A22481-e41010-b)
q
Acts
4
27.
we
may
say
as
the
Apostle
did
,
Against
thy
Sonne
Iesus
,
whom
thou
hast
annointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentles
and
the
people
of
Israell
,
gathered
themselues
together
.
And
▪
as
the
Prophet
speaketh
,
[
r
](A22481-e41030-b)
r
Psal.
83
,
5
,
6.
They
haue
consulted
together
in
heart
,
and
haue
made
a
league
against
thee
,
the
Tabernacles
of
Edom
,
and
the
Ismaelites
,
Moa●
,
and
the
Agarims
;
Gebal
,
and
Amalech
,
the
Philistims
,
and
the
inhabitants
of
Tyrus
,
&c.
So
is
it
in
these
dayes
,
the
vngodly
rabble
of
prophane
persons
haue
ioyned
together
,
and
make
as
it
were
a
Conspiracie
against
the
godly
:
the
prophane
and
Atheistes
,
the
Papistes
and
Libertines
set
themse●…es
against
the
faithfull
of
the
Lande
,
and
open
their
mouths
against
heauen
,
they
deuise
all
horrible
and
detastable
slaunders
to
worke
their
confusio●
.
Wee
finde
hard
entertainment
in
the
World
,
because
wee
are
chosen
out
of
the
World
.
Wee
are
hated
of
them
,
because
we
are
not
Companions
with
them
in
euill
.
We
are
reuiled
and
slaundered
of
them
,
because
wee
will
●ot
followe
all
excesse
of
ryot
,
to
the
slaunder
of
our
profession
,
and
to
the
d●shonour
of
God
.
Wherefore
,
the
Children
of
light
should
company
and
consort
together
,
beeing
the
Sonnes
of
God
,
heyres
of
his
Kingdome
,
members
of
Christ
,
Temples
of
the
Holy-Ghost
.
The
vnreasonable
Creat●res
may
condemne
vs
.
We
see
Cattle
heard
together
,
Sheepe
flocke
togeth●r
,
Fishes
shole
together
,
and
Birds
of
a
Feather
will
flye
together
:
O
what
a
s●…me
is
it
then
for
vs
,
to
make
a
rent
and
diuision
in
the
bodye
of
Christ
,
by
seperating
our selues
one
from
another
in
affection
of
heart
,
and
practise
of
life
!
A
true
Christian
man
or
woman
is
like
a
Candle
,
that
consumeth
it selfe
to
giue
light
to
others
.
So
must
Gods
people
spend
those
gifts
which
God
hath
giuen
them
for
the
benefit
of
their
Brethren
.
This
[
s
](A22481-e41050-b)
s
Wherein
the
communion
of
Saints
standeth
.
Communion
which
we
are
to
yeeld
to
the
Saints
,
standeth
in
two
things
;
not
to
speak
of
the
Communion
that
we
haue
with
Christ
our
head
,
but
one
toward
another
.
Fitst
,
in
affection
;
Secondly
,
in
gifts
.
In
mind
and
affections
wee
must
be
of
one
heart
,
to
mourne
with
them
that
doo
lament
,
and
to
reioyce
with
those
that
God
doth
comfort
.
We
see
this
to
be
in
the
natural
members
of
our
body
,
if
one
member
do
suffer
,
the
rest
are
pained
;
if
one
reioyce
,
the
other
are
comforted
.
This
dutie
the
Apostle
remembreth
vnto
vs
,
[
t
](A22481-e41060-b)
t
Rom.
12
,
15
,
16.
Reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
:
be
of
like
affection
one
toward
another
.
So
the
writer
to
the
Hebrewes
moueth
vs
[
u
](A22481-e41080-b)
u
Heb.
13
,
3.
to
Remember
them
that
are
in
bonds
,
as
though
we
were
bound
with
them
:
and
them
that
are
in
affliction
,
as
if
we
were
also
afflicted
in
the
body
.
If
our selues
were
in
prison
,
we
would
haue
a
sensible
feeling
of
our
imprisonment
,
and
wee
would
be
readie
to
complaine
of
the
want
of
the
fruits
of
loue
in
others
toward
vs
,
if
we
were
not
visited
and
comforted
.
Let
vs
therefore
practise
that
toward
others
,
which
wee
would
haue
practised
toward
our selues
.
This
must
all
true
Christians
haue
in
minde
,
that
they
must
haue
tender
harts
and
compassionate
affections
,
putting
on
the
bowels
of
mercie
and
commisseration
▪
in
regard
of
the
miseries
that
befall
the
Church
in
generall
,
or
our
Brethren
in
particular
.
Christ
Iesus
is
touched
with
a
feeling
of
their
miseries
,
and
accounteth
them
as
done
to
himselfe
,
as
appeareth
when
he
said
,
[
x
](A22481-e41100-b)
x
Acts
9
,
4.
Saule
,
Saul
,
why
persecutest
thou
me
?
This
reprooueth
those
that
weepe
when
the
Church
reioyceth
,
or
reioyce
when
the
Church
weepeth
.
The
Prophet
Amos
complaineth
of
this
deadnesse
of
hart
in
his
dayes
,
[
y
](A22481-e41130-b)
y
Amos
6
,
6.
The
people
drank
wine
in
bowls
,
they
annointed
themselues
with
the
chiefe
oyntments
,
they
stretched
themselues
vpon
Beds
of
Iuory
,
but
no
man
was
sorry
for
the
affliction
of
Ioseph
.
If
we
be
not
touched
with
a
sight
&
sence
of
the
Churches
miseries
,
it
is
a
plaine
argument
that
we
are
dead
members
,
not
liuing
;
rotten
members
,
not
sound
;
sencelesse
members
,
not
feeling
.
The
second
part
of
the
Communion
of
the
Saints
,
standeth
in
the
communication
of
gifts
.
The
gifts
of
God
to
be
imparted
to
our
Brethren
,
are
of
two
sorts
.
For
,
as
we
consist
of
two
parts
,
the
soule
and
the
body
,
so
the
gifts
are
of
two
kinds
,
Spirituall
graces
,
and
temporall
Blessings
.
Wee
must
bestow
vpon
them
spirituall
gifts
,
procuring
their
good
,
by
example
,
exhortation
,
comfort
,
prayer
,
reproofe
.
We
are
[
z
](A22481-e41150-b)
z
Heb.
3
,
13.
Gal.
6
,
1.
willed
to
exhort
one
another
,
while
it
is
called
to
day
:
wee
are
admonished
,
when
any
man
is
fallen
by
occasion
into
any
fault
,
as
spiritual
men
to
restore
such
a
one
with
meeknesse
,
considering
out
selues
,
least
we
also
be
tempted
.
Touching
temporal
blessings
,
we
must
be
ready
&
content
to
bestow
such
goods
as
God
hath
bestowed
vpon
vs
,
for
the
good
of
our
fellow-members
.
If
we
haue
this
worlds
good
,
we
must
not
hide
our
compassion
from
them
,
for
then
wee
cannot
assure
our selues
that
the
loue
of
God
dwelleth
in
vs
.
[
a
](A22481-e41190-b)
a
Iohn
8.
36.
And
he
whom
Christ
maketh
free
,
he
is
free
indeed
.
He
is
freed
[
b
](A22481-e41210-b)
b
Rom.
8
,
1.
Col.
2
,
16
,
20.
Rom.
6
,
14.
from
●he
curse
of
the
Law
,
from
the
bond
of
perfect
righteousnesse
,
from
the
burden
of
Ceremonies
,
from
the
bondage
of
sinne
.
He
hath
a
freedome
in
the
voluntary
[
c
](A22481-e41220-b)
c
Luke
1
,
74.
worship
and
seruice
of
God
,
in
the
[
d
](A22481-e41230-b)
d
T
it
1
,
15.
free
vse
of
al
the
Creatures
of
God
,
to
come
to
the
throne
of
grace
,
[
e
](A22481-e41240-b)
e
Rom
5
,
2.
Ephe
3
,
12.
with
assurance
to
be
heard
for
Christs
sake
,
and
to
enter
into
the
Kingdome
of
glory
after
this
life
.
On
the
other
side
,
a
wicked
man
is
the
greatest
slaue
and
bondman
that
can
be
.
He
is
in
bondage
vnder
sinne
.
He
is
subiect
to
all
punishments
temporall
and
eternall
.
He
is
in
bondage
vnder
the
Deuill
,
[
f
](A22481-e41250-b)
f
2.
Tim
2
,
26.
who
keepeth
all
impenitent
sinners
in
his
snares
to
do
his
his
will
.
He
is
in
bondage
vnder
the
wrath
of
God
.
But
to
let
this
passe
,
howsoeuer
the
faithfull
are
free
men
,
yet
they
are
not
onely
the
seruants
of
God
,
but
the
seruants
of
men
,
especially
of
the
poore
,
but
most
especially
of
the
godly
.
We
are
not
to
seeke
our
owne
thinges
,
but
to
referre
the
labours
of
our
calling
,
and
the
blessing
of
God
vpon
our
labours
to
the
common
good
of
the
Church
whereof
we
are
members
.
This
condemneth
two
sorts
of
men
.
First
such
as
seeke
for
nothing
but
to
settle
themselues
and
maintaine
their
owne
estates
,
to
enrich
themselues
that
they
may
liue
in
ease
and
wealth
,
like
the
rich
man
mentioned
in
the
Gospel
:
these
make
no
conscience
of
swearing
,
forswearing
,
lying
,
dissembling
,
oppressing
,
and
such
like
vnfruitfull
workes
of
the
flesh
.
Th●se
men
may
alleadge
and
pleade
for
themselues
what
they
will
,
but
in
truth
they
neuer
yet
knew
what
the
Communion
of
Saintes
meaneth
.
The
Apostle
giueth
this
precept
to
all
the
Church
,
[
g
](A22481-e41270-b)
g
Phil
2.
4.
Gal.
6.
2.
Looke
not
euery
man
on
his
owne
thinges
,
but
euery
man
also
on
the
thinges
of
other
men
.
And
in
another
place
,
Beare
yee
one
an
others
burden
,
and
so
fulfill
the
Law
of
Christ
.
So
the
Apostle
Iames
teacheth
[
h
](A22481-e41300-b)
h
Iam.
4.
3.
that
we
often
aske
,
and
receiue
not
,
because
we
aske
amisse
,
that
we
might
consume
the
same
vpon
our
pleasures
.
Secondly
,
it
reproueth
such
as
wast
and
consume
the
good
creatures
of
God
in
riotousnes
,
in
drunkennes
,
and
in
all
excesse
,
and
when
they
are
in
brotherly
loue
and
Christian
compassion
admonished
,
do
by
and
by
answere
,
what
haue
you
to
do
with
my
spending
?
I
spend
nothing
but
mine
owne
,
I
spend
none
of
yours
.
Yes
,
thou
spendest
that
which
is
thy
wiues
,
thy
Childrens
,
thy
families
,
euen
that
which
is
Gods
,
for
which
thou
shalt
giue
an
account
at
the
great
and
dreadfull
day
of
iudgement
.
For
when
Christ
shall
come
with
thousands
of
his
Angels
to
make
an
end
of
all
thinges
,
and
say
vnto
thee
,
[
i
](A22481-e41310-b)
i
Luke
.
16
,
2
Come
,
giue
an
account
of
thy
Stewardship
for
thou
maiest
be
no
longer
Steward
:
wilt
thou
answere
to
the
Iudge
of
all
the
world
,
and
to
Christ
that
shall
sit
vpon
the
Throne
,
thou
hast
wasted
none
of
his
goodes
,
and
abused
none
of
his
Creatures
?
Thine
owne
heart
,
and
thine
owne
conscience
,
as
a
thousand
witnesses
,
will
giue
in
euidence
against
thee
,
that
thou
hast
taught
thy
tongue
to
lie
.
They
haue
forgotten
they
are
the
Lords
Stewards
,
and
shall
giue
an
account
to
him
as
certainly
of
the
bestowing
of
their
substance
,
as
themselues
take
an
account
of
their
seruants
,
of
that
portion
of
their
goods
which
they
haue
committed
vnto
them
.
[
k
](A22481-e41360-b)
k
Luke
.
10.
31.
32.
as
the
Priest
and
Leuite
did
,
by
him
that
was
robbed
by
Theeues
and
lay
halfe
dead
of
his
woundes
.
But
they
will
oftentimes
be
bountifull
,
and
shew
their
beneuolence
vpon
such
,
as
a
great
deale
worse
deserue
it
.
We
see
that
our
collections
and
distributions
are
made
many
times
amisse
,
and
such
as
are
most
prophane
,
are
best
prouided
for
.
Such
as
are
idle
Drones
,
beastly
Drunkards
,
filthy
Harlots
,
and
their
gracelesse
bastardes
,
are
more
regarded
and
respected
,
and
haue
better
experience
of
our
Almes
then
such
poore
as
are
godly
minded
,
heires
by
grace
,
Saintes
by
calling
,
and
sonnes
by
faith
.
This
is
an
inuerting
and
ouerturning
of
the
order
that
God
hath
set
and
setled
to
remaine
among
vs
,
for
this
is
his
ordinance
which
he
hath
left
with
vs
,
[
l
](A22481-e41370-b)
l
Gal.
6.
10.
While
we
haue
time
,
let
vs
do
good
vnto
all
men
,
but
specially
to
them
that
are
of
the
houshold
of
Faith
.
So
the
Apostle
praieth
for
the
Thessalonians
,
that
the
Lord
would
encrease
them
and
make
them
abound
in
Loue
one
toward
another
and
toward
all
men
.
First
it
must
extend
to
such
as
are
members
of
the
Church
,
and
afterward
to
all
others
.
1.
Thes.
3.
12.
Loe
heere
is
an
Ordinance
of
God
perpetually
and
inuiolably
to
be
kept
,
as
a
Law
of
the
Medes
and
Persians
which
could
not
be
altered
:
we
must
do
good
to
the
distressed
Saintes
and
poore
seruants
of
God
before
others
and
more
then
to
others
.
God
indeed
is
good
to
all
,
[
m
](A22481-e41390-b)
m
Psal.
125.
9.
and
his
mercy
is
ouer
all
his
workes
,
but
in
a
speciall
sort
he
[
n
](A22481-e41410-b)
n
Psal.
73.
1.
is
good
to
Israell
,
and
gratious
to
them
that
are
pure
of
heart
.
He
saueth
man
and
beast
in
body
,
but
he
saueth
the
soules
of
his
elect
for
euer
:
He
doth
not
onely
preserue
them
temporally
,
but
he
will
glorify
them
eternally
.
From
hence
such
as
are
poore
and
haue
godlines
laid
vp
in
their
hearts
must
learne
,
to
beare
the
heauy
burden
of
pouerty
with
patience
,
seeing
that
howsoeuer
they
are
neglected
of
men
in
the
daily
ministration
,
yet
they
are
highly
respected
of
God
,
and
he
vouchsafeth
to
leaue
speciall
direction
for
them
aboue
others
,
to
be
sustained
.
The
greater
our
pouerty
is
,
the
greater
should
be
our
piety
:
that
the
more
miserable
we
seeme
to
the
world
,
the
more
honourable
we
may
be
in
the
sight
of
God
and
of
all
good
men
.
True
godlines
will
sweeten
the
bitternes
of
the
Crosse
,
which
hath
the
promises
of
this
life
and
of
that
which
is
to
come
.
But
a
poore
estate
ioyned
with
a
prophane
life
,
and
extreame
necessity
accompanied
with
extreame
iniquity
and
impiety
,
is
a
double
misery
,
a
double
wretchednesse
,
a
double
vnhappines
.
Let
this
therefore
comfort
vs
,
and
temper
the
greatnes
of
our
affliction
,
seeing
God
doth
care
for
vs
aboue
all
his
Creatures
;
yea
,
before
the
rest
of
mankind
,
charging
those
that
are
rich
in
this
world
to
make
a
difference
betweene
man
and
man
,
betweene
person
and
person
,
betweene
poore
and
poore
,
euen
such
a
difference
as
he
himselfe
hath
made
,
who
preferreth
the
sheepe
of
his
owne
Pasture
before
Goates
;
the
Sonnes
and
Daughters
of
his
owne
familie
,
before
bastards
;
the
heires
of
his
Kingdome
before
Aliens
and
strangers
;
the
vessels
of
honour
,
before
the
vessels
of
dishonour
.
As
for
the
poore
that
are
wicked
,
vngodly
,
leud
,
and
prophane
,
so
long
as
they
liue
in
their
wickednesse
,
vngodlines
,
leudnesse
,
and
prophanenesse
,
they
are
no
parts
of
Gods
family
,
they
are
bastards
,
not
sonnes
;
they
are
members
of
the
Deuill
,
not
members
of
Christ
;
they
are
cages
of
vncleane
Birdes
,
not
Temples
of
the
holy
Ghost
;
they
are
as
dung
and
drosse
of
the
earth
,
not
siluer
and
Gold
for
the
Lords
house
.
Seeing
therefore
God
doth
cast
them
downe
into
the
second
ranke
,
let
not
vs
aduance
them
aboue
their
place
.
God
is
the
God
of
order
,
not
of
confusion
:
and
if
we
be
of
God
,
let
vs
establish
among
vs
the
order
that
he
hath
planted
.
Let
vs
iudge
with
righteous
iudgment
,
and
lay
all
partiality
aside
.
Let
vs
not
respect
the
poore
because
they
are
our
friends
,
but
because
they
are
the
freinds
of
God
.
Let
vs
not
see
to
those
that
are
neerely
alied
to
vs
,
but
to
those
that
are
of
the
kindred
of
Christ
,
which
heare
[
o
](A22481-e41430-b)
o
Mat.
12
,
50.
Luke
11
,
28.
his
word
and
keepe
it
,
who
are
his
Mother
,
Sister
,
and
brother
.
Heereby
they
shall
be
encouraged
in
well
doing
,
and
we
shall
by
our
godly
care
of
them
,
prouoke
them
to
greater
zeale
,
and
to
a
constant
continuance
in
their
profession
.
Wherefore
let
this
be
the
rule
to
guide
and
gouerne
vs
:
Such
are
to
be
vsed
best
which
are
indeed
best
,
let
them
haue
most
releefe
of
the
body
,
that
haue
most
grace
and
godlines
in
the
heart
.
Godlines
giueth
the
preheminence
,
and
vngodlines
bringeth
reproach
and
setteth
a
note
of
infamy
vpon
his
face
that
is
defiled
with
it
.
True
it
is
,
others
must
haue
their
portion
and
proportion
:
but
it
must
be
so
rated
,
that
they
be
in
the
first
place
▪
prouided
for
,
that
are
most
religious
in
heart
,
and
painefull
in
their
callings
,
and
thankfull
to
their
weldoers
.
For
where
true
Religion
hath
taken
place
,
it
will
make
them
diligent
in
their
busines
,
and
seruiceable
to
those
of
whom
they
haue
receiued
good
thinges
.
As
for
those
that
are
idle
,
and
vnthankefull
,
they
neuer
tasted
of
sound
Religion
,
and
do
nothing
else
but
abuse
their
profession
.
Thus
much
of
the
persons
to
whom
we
must
do
good
;
that
is
,
especially
to
the
faithfull
.
[
Toward
the
Saintes
.
]
The
faithful
are
heere
called
by
the
name
and
title
of
Saints
.
By
this
word
are
all
such
called
as
are
the
true
members
of
Christ-Iesus
,
whether
they
be
liuing
,
or
dead
;
in
this
life
,
or
out
of
this
life
.
But
in
this
place
onely
such
are
meant
,
as
liue
vnder
the
couenant
of
grace
,
and
fight
the
Lords
battels
against
Sinne
,
the
World
,
and
the
Deuill
.
Now
they
[
p
](A22481-e41470-b)
p
Why
the
Godly
are
called
Saintes
.
are
called
Saintes
,
or
holy
,
for
these
causes
:
First
,
because
they
are
separated
by
the
mercies
of
God
,
from
the
filthinesse
and
damnable
condition
of
this
world
:
they
are
gathered
into
a
Church
,
and
set
apart
for
the
pure
seruice
of
God
.
Secondly
,
because
they
are
purged
and
cleansed
from
their
sinnes
,
by
the
precious
bloud
of
Christ
.
Thirdly
,
because
they
expresse
the
fruite
heereof
in
holines
and
righteousnesse
,
they
are
altered
and
changed
from
that
which
they
were
by
nature
,
they
are
regenerate
and
created
anew
,
they
are
renewed
in
their
willes
,
affections
,
purposes
,
and
practises
.
This
is
contray
to
prophanenesse
.
[
a
](A22481-e41510-b)
a
Exod
19.
6.
1
Pet
2
,
9.
are
called
a
royall
Priesthood
,
and
an
holy
Nation
.
This
name
of
Saints
is
vsuall
and
common
with
the
Apostle
Paule
in
all
his
Epistles
.
In
the
Epistle
to
the
Romanes
he
writeth
to
all
Rome
beloued
of
God
,
[
b
](A22481-e41520-b)
b
Rom
1
,
7.
Acts
9
,
41.
called
to
be
Saints
.
So
he
writeth
to
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
[
c
](A22481-e41540-b)
c
1.
Cor
1
,
2.
and
14
,
33.
sanctified
in
Christ
Iesus
,
Saintes
by
calling
,
with
all
that
call
on
the
name
of
our
Lord
Iesus
Christ
in
euery
place
:
and
afterward
he
saith
,
God
is
not
the
author
of
confusion
;
but
of
peace
,
as
we
see
in
all
the
Churches
of
the
Saintes
.
So
he
sheweth
in
the
Epistle
to
the
Ephesians
,
[
d
](A22481-e41570-b)
d
Ephe
3
,
8.
and
5
,
3.
that
to
him
the
least
of
all
Saintes
,
this
grace
was
giuen
,
that
he
should
preach
among
the
Gentiles
the
vnsearchable
riches
of
Christ
.
The
Prophet
Dauid
also
saith
,
[
e
](A22481-e41600-b)
e
Psal
85
,
8.
I
will
hearken
what
the
Lord
God
will
say
,
he
will
speake
peace
vnto
his
people
,
and
to
his
Saintes
,
that
they
turne
not
againe
to
folly
.
All
these
places
do
plainely
proue
,
that
they
which
beleeue
in
Christ
and
belong
to
him
,
truely
may
be
called
Saintes
and
holy
men
.
[
f
](A22481-e41640-b)
f
Ephe
1
,
4.
He
hath
chosen
vs
in
him
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
.
It
is
the
end
of
our
calling
,
as
the
Apostle
teaeheth
1.
Thes.
4.
This
is
the
will
of
God
,
euen
your
sanctification
,
and
that
ye
should
abstaine
from
fornication
,
&c.
for
[
g
](A22481-e41670-b)
g
1.
Thes
4
,
3
,
7.
God
hath
not
called
vs
vnto
vncleannesse
,
but
vnto
holines
.
It
is
the
end
of
our
redemption
,
as
Zachary
sheweth
,
that
the
Lord
God
of
Israell
hath
visietd
and
redeemed
his
people
,
[
h
](A22481-e41700-b)
h
Luke
1
,
68
,
74
,
75.
that
we
being
deliuered
out
of
the
hands
of
our
enemies
should
serue
him
without
feare
al
the
daies
of
our
life
,
in
holines
&
righteousnes
befo
rt
him
.
Seeing
therefore
God
hath
called
vs
with
an
holy
calling
,
and
appointed
vs
to
be
Saintes
,
by
his
decree
of
our
election
,
by
the
efficacy
of
our
calling
,
by
the
vertue
of
our
Iustification
,
and
by
the
power
of
our
redemption
,
it
followeth
,
that
all
the
faithfull
may
worthily
chalenge
the
name
of
Saints
.
[
i
](A22481-e41750-b)
i
Leuit
11.
44.
I
am
the
Lord
your
God
,
be
sanctified
therefore
,
and
be
holy
,
for
I
am
holy
,
and
defile
not
your selues
with
any
creeping
thing
that
creepeth
vpon
the
earth
.
Heereunto
accordeth
the
saying
of
the
Apostle
Peter
,
[
k
](A22481-e41780-b)
k
1
Pet
1.
14.
15.
As
obedient
Children
fashion
not
your selues
vnto
the
former
lustes
of
your
ignorance
,
but
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conuersation
,
because
it
is
written
,
be
ye
holy
,
for
I
am
holy
.
If
then
he
that
is
the
God
of
all
the
Saintes
be
holy
,
if
it
be
one
of
his
essentiall
attributes
,
so
that
he
can
no
more
cease
to
be
holy
then
he
can
cease
to
be
God
,
the
Saintes
themselues
must
be
Saintes
,
not
onely
in
name
,
but
in
deed
,
they
must
be
transformd
into
a
likenes
of
him
,
they
must
shew
the
fruites
of
holines
,
and
be
partakers
of
the
diuine
nature
,
in
that
they
flee
the
corruption
which
is
in
the
world
through
lust
.
[
l
](A22481-e41820-b)
l
Ephe
2.
12.
13.
Remember
that
ye
being
in
times
past
Gentiles
in
the
flesh
,
and
called
vncircumcision
of
them
which
were
called
Circumcision
in
the
flesh
,
made
with
handes
,
that
ye
were
at
that
time
without
Christ
,
and
were
Alians
from
the
common
wealth
of
Israell
,
and
were
strangers
from
the
Couenants
of
peomise
,
and
had
no
hope
,
and
were
without
God
in
the
world
;
but
now
in
Christ
Iesus
,
ye
which
once
were
farre
off
,
are
made
neere
by
the
bloud
of
Christ
.
And
to
the
same
purpose
he
speaketh
in
the
Epistle
to
the
Colossians
,
[
m
](A22481-e41840-b)
m
Col
1.
21.
22.
You
which
were
in
times
past
strangers
and
enemies
,
hath
he
now
reconciled
in
that
body
of
his
flesh
through
death
,
to
make
you
holy
and
vnblameable
,
and
without
fault
in
his
sight
.
Seeing
then
,
that
we
are
called
to
holines
,
seeing
we
must
as
Children
resemble
our
father
,
and
seeing
God
will
haue
a
difference
betweene
our
naturall
condition
and
the
estate
wherein
we
stand
by
grace
;
we
may
conclude
,
that
all
such
as
are
in
the
number
of
true
beleeuers
,
are
also
Registred
in
the
number
of
true
Saintes
,
sanctified
inwardly
by
the
spirit
of
God
.
[
n
](A22481-e41900-b)
n
Psal
16.
3.
All
my
delight
is
in
the
Saintes
that
are
vpon
the
earth
,
whereby
it
appeareth
,
that
there
are
two
sorts
of
Saintes
,
one
in
heauen
,
the
other
on
the
earth
:
one
sort
is
the
spirits
of
iust
and
perfect
men
,
the
other
such
as
are
clothed
with
flesh
,
who
haue
a
righteousnes
begun
in
them
but
are
yet
farre
from
perfection
:
some
that
haue
already
receiued
their
Crownes
,
that
are
already
glorified
,
not
hauing
spot
or
wrinkle
or
any
such
thing
;
others
that
are
yet
in
warfare
against
sinne
,
the
world
,
and
the
deuill
,
and
carry
about
with
them
the
remnants
of
naturall
corruption
.
Therefore
we
professe
to
beleeue
in
the
Articles
of
our
Faith
,
the
Communion
of
Saints
.
So
the
Apostle
saith
,
[
o
](A22481-e41920-b)
o
1
Cor.
6
,
1
,
2
,
11.
Dare
any
of
you
hauing
businesse
against
another
,
be
iudged
vnder
the
vniust
,
and
not
vnder
the
Saints
.
Do
ye
not
know
that
the
Saints
shall
iudge
the
world
?
And
afterward
,
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
.
This
serueth
to
reprooue
all
those
,
which
in
scorne
and
derision
,
mock
the
seruants
of
God
,
and
vpbraide
them
with
their
profession
,
saying
;
O
you
are
a
Saint
,
you
are
of
the
little
flocke
,
you
are
an
holy
man
;
A
yong
Saint
,
an
old
deuil
.
Thus
is
Religion
made
a
Prouerbe
and
common
by-word
,
and
thus
are
men
come
to
sit
downe
in
the
seate
of
Scorners
:
but
heare
this
,
O
ye
contemners
of
God!
and
know
,
that
whosoeuer
is
not
holye
,
is
prophane
;
he
that
is
not
pure
,
is
impure
;
he
that
is
not
a
Saint
of
God
,
is
a
bond-slaue
of
the
Deuill
:
there
is
no
meane
betweene
the
one
and
the
other
.
He
that
is
not
of
the
little
flocke
of
Sheepe
,
is
of
the
great
Heard
of
Goats
,
and
of
the
multitude
of
vnbeleeuers
that
shall
be
condemned
.
He
that
entreth
not
in
at
the
straite
gate
that
leadeth
to
life
,
walketh
in
the
broad
way
,
and
entereth
at
the
wide
gate
that
leadeth
to
destruction
.
He
that
is
not
a
Saint
before
hee
dieth
,
is
a
Deuill
incarnate
before
his
death
.
This
is
that
which
our
Sauiour
speaketh
concerning
Iudas
,
[
p
](A22481-e41950-b)
p
Iohn
6
,
70.
Haue
I
not
chosen
twelue
,
and
one
of
you
is
a
Deuill
?
Now
he
spake
of
Iudas
Iscariot
,
the
sonne
of
Simon
,
for
he
it
was
that
should
betray
him
.
This
Iudas
was
not
a
Saint
,
and
he
is
pronounced
to
be
a
Deuill
.
Now
choose
whether
thou
wilt
be
a
Saint
,
or
be
accounted
a
Iudas
,
a
Deuill
,
a
member
of
the
deuill
.
For
,
he
that
is
not
in
some
sort
changed
,
renewed
,
regenerated
,
and
sanctified
in
the
inner
man
,
shall
neuer
see
life
.
If
we
begin
not
the
way
to
saluation
in
this
world
,
we
shall
neuer
be
receiued
into
glory
in
the
world
to
come
.
This
is
the
Doctrine
which
Christ
preacheth
to
Nichodemus
,
[
q
](A22481-e41990-b)
q
Iohn
3
,
5.
Verily
,
verily
.
I
say
vnto
thee
,
except
that
a
man
be
borne
of
water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God
.
So
the
Apostle
saith
,
[
r
](A22481-e42010-b)
r
Ro.
8
,
13
,
14
If
ye
liue
after
the
flesh
,
ye
shall
die
;
but
if
ye
mortifie
the
deeds
of
the
body
by
the
spirit
,
ye
shal
liue
:
for
as
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
.
And
in
another
place
,
[
s
](A22481-e42030-b)
s
2
Cor.
5
,
15.
Thus
we
iudge
,
that
if
one
be
dead
,
and
he
died
for
all
,
that
they
which
liue
should
not
henceforth
liue
vnto
themselues
,
but
vnto
him
which
died
for
them
,
and
rose
againe
.
Sanctification
goeth
alwayes
before
glorification
.
Euerie
one
would
be
glorified
,
but
euery
one
wil
not
be
sanctified
:
euerie
one
would
liue
with
God
,
but
euery
one
will
not
dye
to
sinne
:
euery
one
would
receiue
the
victory
,
but
euery
one
will
not
fight
the
battel
.
But
let
vs
not
be
deceiued
,
God
is
not
mocked
.
If
we
would
attaine
to
saluation
,
we
must
first
haue
sanctification
,
we
must
be
Saints
in
this
life
;
if
we
look
to
be
Saints
in
glory
heerafter
;
we
must
be
Saints
vpon
the
earth
,
if
we
would
be
Saints
in
heauen
;
wee
must
first
make
a
beginning
,
before
we
can
come
to
the
ending
.
We
must
take
paines
,
wee
must
labour
hard
,
and
sweate
much
,
before
we
can
come
to
our
iourneyes
end
.
Let
vs
therefore
take
heed
we
do
not
make
a
mocke
of
the
Saints
,
least
we
mocke
at
our
owne
sanctification
,
and
consequently
neglect
,
nay
despise
our
owne
saluation
.
If
we
make
any
account
of
holinesse
of
life
,
let
vs
not
cast
it
out
as
a
reproch
,
to
bee
holy
.
Let
vs
consider
,
that
this
is
the
will
of
God
,
euen
our
sanctification
;
it
is
not
therefore
his
will
that
wee
should
delight
in
prophanesse
,
and
vngodlinesse
.
And
as
for
those
that
are
scorned
and
abused
,
or
rather
not
they
,
indeede
,
or
their
persons
flouted
and
contemned
,
but
their
Faith
,
their
Religion
,
their
Sanctification
:
let
them
not
hang
downe
their
heads
,
and
be
discouraged
,
but
walke
boldly
through
good
report
and
euill
report
,
and
be
so
farre
from
shrinking
back
for
these
taunts
&
reuilings
,
that
rather
we
should
prepare
our selues
for
an
harder
battell
,
&
an
hotter
encounter
.
We
haue
not
yet
resisted
vnto
blood
.
Remember
what
our
Lorde
and
Maister
hath
endured
,
the
reproach
of
the
world
,
the
slaunders
of
the
vngodly
,
the
mockings
of
the
malicious
,
the
shame
of
the
crosse
,
and
what
not
.
We
must
not
looke
to
fare
better
then
he
,
we
must
not
thinke
to
be
entertained
otherwise
then
he
was
.
If
this
be
the
worst
that
they
can
say
by
vs
,
if
this
be
the
greatest
fault
they
can
report
of
vs
,
that
we
are
Saintes
and
holy
persons
,
let
vs
not
be
discomforted
,
but
rather
comforted
heerein
,
that
God
is
glorified
in
vs
,
his
name
is
honoured
,
and
the
mouth
of
Iniquity
is
stopped
,
hauing
nothing
to
detect
vs
off
,
nothing
to
obiect
against
vs
.
The
enemies
of
Daniell
,
howsoeuer
they
watched
all
occasions
and
sought
all
opportunities
to
betray
him
and
destroy
him
,
yet
the
greatest
crime
they
had
to
charge
him
withall
,
[
t
](A22481-e42070-b)
t
Dan
6.
11.
and
3.
12.
was
,
that
he
prayed
to
his
God
three
times
a
day
,
and
made
supplication
vnto
him
.
The
Caldeans
had
no
other
fault
to
charge
the
Iewes
to
haue
committed
,
then
that
they
would
not
bow
downe
vnto
an
Idol
.
If
they
could
haue
found
any
other
matter
to
accuse
them
of
,
as
Malefactors
,
their
malice
was
so
great
to
their
profession
and
to
their
persons
,
for
their
professions
sake
,
that
they
would
not
haue
spared
and
held
their
peace
.
But
this
was
the
glory
of
these
seruants
of
God
,
that
they
suffered
not
for
their
sinnes
and
deseruings
,
but
for
their
faith
,
and
a
good
conscience
.
This
was
it
wherin
the
Church
and
faithfull
comforted
themselues
,
Psal.
44.
If
we
haue
[
u
](A22481-e42110-b)
u
Psal
44.
20
,
21
,
22.
forgotten
the
name
of
our
God
,
and
holden
vp
our
handes
to
a
strange
God
,
shall
not
God
search
this
out
?
For
he
knoweth
the
secrets
of
the
heart
:
Surely
for
thy
sake
are
we
slaine
continually
,
and
are
counted
as
sheepe
for
the
slaughter
.
This
is
that
place
which
the
Apostle
alludeth
vnto
Rom.
8.
Whereby
he
comforteth
the
people
of
God
in
their
afflictions
:
whereby
we
see
,
what
is
the
portion
and
condition
of
the
Saintes
in
this
life
:
they
are
sheepe
,
not
wolues
;
they
are
afflicted
,
they
doe
not
afflict
;
they
are
killed
,
they
do
not
kill
:
they
are
killed
not
because
they
haue
forsaken
and
renounced
God
,
but
because
they
would
not
forsake
him
and
renounce
him
:
They
are
slaine
not
for
their
owne
sinne
,
but
because
they
would
not
commit
sinne
against
God
.
If
this
be
our
case
and
condition
,
that
we
are
reproached
for
our
righteousnesse
and
religion
,
and
if
we
[
x
](A22481-e42140-b)
x
1
Pet
4
,
13.
14.
be
railed
vpon
for
the
name
of
Christ
,
we
haue
cause
to
reioyce
,
in
asmuch
as
we
are
partakers
of
his
sufferinges
and
shall
be
partakers
of
his
glory
;
yea
,
blessed
are
we
,
for
the
spirit
of
glory
and
of
God
resteth
vpon
vs
,
which
on
their
part
is
euill
spoken
off
,
but
on
our
part
is
glorified
.
Let
vs
comfort
our selues
and
our
bretheren
with
these
thinges
.
[
y
](A22481-e42190-b)
y
Col
2
,
2.
5.
Rom
8
,
16.
the
full
assurance
of
vnderstanding
and
stedfast
faith
in
Christ
,
for
our
redemption
.
But
such
as
liue
in
sin
,
and
walk
in
the
flesh
,
haue
not
the
spirit
of
Christ
,
they
are
not
of
our
church
,
they
are
no
true
Saints
;
they
may
bee
among
vs
,
but
they
are
not
of
vs
.
As
for
the
popish
Saints
which
are
found
in
their
Golden
Legend
(
so
called
)
and
stand
in
redde
letters
in
their
Kalenders
,
it
is
no
maruell
if
we
do
not
account
of
them
,
when
[
a
](A22481-e42200-b)
a
Caiet
.
tract
.
de
concept
.
&
de
indulgent
.
many
among
themselues
doo
seeme
not
much
to
respect
them
;
and
affirme
,
that
the
Saints
canonized
may
be
no
Saints
,
and
the
myracles
whereupon
it
is
grounded
,
no
myracles
.
And
because
the
Church
of
Rome
speaking
of
Saints
doo
alwayes
meane
such
as
are
in
the
Popes
Kalender
,
and
of
his
canonization
(
who
is
now
helde
to
be
the
onely
Saint-maker
vpon
the
earth
)
and
propound
such
to
the
people
,
to
the
honoured
and
worshipped
,
let
vs
consider
a
little
what
those
Saints
are
,
&
whom
they
adore
and
call
vpon
.
Our
Sauiour
Christ
accuseth
and
reproueth
be
Samaritans
,
[
b
](A22481-e42220-b)
b
Iohn
4.
Because
they
worshipped
the
thing
which
they
knew
not
:
a
worship
they
performed
,
but
they
knew
not
what
.
But
this
falleth
flatly
and
fully
vpon
the
papists
heads
,
for
they
worship
many
fictions
for
Saints
,
&
shadows
for
men
;
whereas
there
were
neuer
any
such
that
liued
vpon
the
earth
.
It
were
easie
to
alledge
sundry
of
this
stampe
,
but
a
fewe
shall
serue
and
suffice
insted
of
many
.
Saint
George
is
worshipped
among
the
Papists
,
as
a
renowned
Saint
,
but
such
a
Saint
as
they
report
and
receiue
this
George
to
be
,
was
neuer
extant
in
the
world
,
who
is
saide
to
haue
killed
a
Dragon
,
that
was
so
big
,
that
foure
yoake
of
Oxen
could
hardly
draw
him
out
of
the
City
,
which
[
c
](A22481-e42260-b)
c
Baron
.
notat
.
in
Martyr
Roman
.
Aprilis
.
23
sundry
of
their
owne
writers
esteeme
little
better
then
a
fable
.
Secondly
,
S.
Christopher
is
solemnly
adored
by
the
Church
of
Rome
,
who
is
reported
of
some
to
be
a
man
of
twelue
foot
long
,
and
of
other
to
be
twelue
cubits
high
:
this
is
he
that
went
vp
and
downe
to
seeke
the
Deuill
to
serue
him
;
for
he
said
,
I
go
to
seek
my
Lord
the
Deuill
to
serue
him
.
If
this
were
a
Saint
,
hee
was
one
of
the
Deuilles
Saints
,
whom
he
serued
,
and
called
him
Lord
,
and
not
one
of
Gods
Saints
.
The
like
we
might
say
of
S.
Catherine
,
and
infinit
other
,
whome
falshood
hath
forged
and
deuised
,
and
superstition
norished
and
retained
.
Moreouer
,
their
Legends
of
Saints
are
so
full
of
fables
and
fooleries
,
that
they
doe
not
onely
set
them
downe
for
Martyrs
,
which
neuer
had
being
in
the
worlde
,
but
they
adore
deuoutly
for
Saints
and
Martirs
,
those
which
(
by
the
confession
of
their
wisest
writers
)
were
pagans
&
Iewes
,
traitors
&
hereticks
,
men
of
a
wicked
life
,
&
of
a
doubtful
faith
:
what
was
the
soldier
I
pray
you
,
that
pierced
the
side
of
christ
,
but
an
Infidel
?
for
otherwise
he
would
neuer
haue
thrust
his
speare
so
spightfully
,
and
offred
that
villany
and
violence
to
the
body
of
our
blessed
sauiour
;
yea
,
it
may
probably
appeare
&
be
gathered
out
of
the
scripture
,
[
d
](A22481-e42310-b)
d
Reuel
1
,
7.
that
hee
was
not
only
a
cursed
vnbeleeuer
,
but
a
damned
wretch
&
reprobate
:
and
no
approued
history
maketh
mention
of
his
calling
and
conuersion
,
yet
the
blinde
ignorant
papists
do
worship
this
souldier
as
a
Saint
,
vnder
the
name
of
Longinus
,
what
is
this
but
to
make
Pagans
and
Infidels
Saints
;
yea
,
when
so
manie
dead
mens
bones
and
blood
,
their
reliques
and
ashes
,
are
worshipped
in
euery
coast
and
corner
where
popery
raigneth
;
what
assurance
can
any
man
haue
,
that
he
doth
not
worship
the
bones
&
bodies
of
pagans
&
heathens
?
Gamaliell
mentioned
in
the
Acts
,
was
an
incredulous
Iew
,
&
a
right
Pharisee
,
[
e
](A22481-e42340-b)
e
Acts
5
,
39.
as
apeareth
by
the
counsel
which
he
gaue
to
the
Iewes
in
the
Counsel
,
fit
for
a
Politician
,
vnfit
for
a
Christian
;
shewing
rather
a
wily
&
witty
head
,
then
a
religious
hart
,
&
if
he
had
beleeued
in
Christ
,
he
wold
not
haue
feared
to
confesse
his
name
;
yet
hath
he
a
place
among
the
Romish
Saints
,
and
reuerently
are
his
relicks
esteemed
of
them
.
How
many
of
their
[
f
](A22481-e42360-b)
f
Anselme
,
Becket
,
More
,
Fisher
,
Campian
,
Sherwin
,
&c.
English
Martirs
were
diuellish
traitors
,
odious
,
perfidious
,
disloyall
,
seditious
,
rebellious
,
vnfaithful
to
their
Prince
,
&
enimies
to
their
country
?
Some
endeuoured
to
stir
vp
forrain
Princes
against
their
Soueraigne
Lord
,
which
no
man
can
deny
to
bee
an
act
of
treason
.
Some
went
about
to
stirre
vp
the
Kinges
Subiects
to
rebellion
,
and
stood
at
open
defiance
,
and
at
the
swords
point
with
the
Prince
.
Others
,
haue
bin
slaine
in
the
field
in
the
midst
of
the
rebellion
which
themselues
raised
,
&
among
the
rebels
which
themselues
armed
.
Others
were
executed
as
notorious
Traitors
,
for
maintaining
the
Popes
Buls
of
deposing
princes
,
and
would
by
no
meanes
condemn
them
;
none
of
them
would
promise
to
ioyn
with
the
Princesse
side
,
and
take
her
part
,
if
the
Pope
should
send
an
army
against
hir
,
to
depose
her
person
,
to
spoile
her
subiects
,
&
to
inuade
hir
country
.
Of
this
sort
heere
set
downe
,
thus
qualified
and
sanctified
,
are
Becket
,
More
,
Fisher
Forest
,
Sanders
,
Campian
,
Sherwin
,
Parry
,
Ballard
,
Babington
,
Someruil
,
and
such
like
;
who
are
canonized
by
the
Pope
,
and
agnized
for
Saints
by
the
Papistes
:
they
pray
vnto
them
,
and
keep
their
bones
and
rags
for
holy
reliques
,
and
worship
them
,
whereby
it
apeareth
,
that
they
put
those
in
the
Popes
kalender
,
as
rubricated
Martirs
,
and
imagine
them
to
be
Saints
in
heauen
,
who
by
al
likelyhood
are
tormented
&
damned
with
the
deuils
in
hel
.
The
time
will
not
suffer
vs
to
make
a
Catalogue
of
these
their
Saints
,
but
this
may
suffice
to
shewe
,
that
the
Papists
honour
diuers
Saints
,
which
neuer
liued
in
the
world
,
but
are
meerely
fansied
and
fondly
imagined
:
others
,
that
are
doubtful
,
&
not
certainly
known
to
be
such
as
they
are
reported
:
others
likewise
,
that
were
pagans
in
superstition
,
Iewes
in
religion
,
Hereticks
in
profession
,
traiotrs
in
practise
,
and
wicked
men
in
their
conuersation
;
of
whose
damnation
in
hel
there
is
more
certainty
,
then
either
of
their
faith
in
earth
,
or
saluation
in
heauen
.
And
thus
wee
will
leaue
them
,
their
Saints
,
and
their
Saint-maker
.
[
g
](A22481-e42420-b)
g
2
Tim.
2
,
19.
must
depart
from
iniquity
.
Heereunto
commeth
the
saying
of
Iohn
in
his
first
Epistle
,
[
h
](A22481-e42440-b)
h
1
Ioh.
1
,
6
,
7.
If
we
say
we
haue
fellowship
with
him
,
and
walke
in
darknesse
,
we
lie
&
do
not
truely
:
but
if
we
walke
in
the
light
as
he
is
in
the
light
,
wee
haue
fellowship
one
with
another
,
and
the
blood
of
Iesus
Christ
his
sonne
clenseth
vs
from
all
sinne
.
And
Paul
writing
to
the
Romaines
saith
,
[
i
](A22481-e42470-b)
i
Rom.
8
,
10.
If
Christ
bee
in
you
,
the
body
is
dead
because
of
sin
,
but
the
spirit
is
life
for
righteousnesse
sake
.
We
glory
in
the
names
of
Christians
,
we
would
be
accounted
Christs
,
we
take
vpon
vs
the
Title
of
Saints
,
and
yet
we
are
not
carefull
to
bring
foorth
the
fruits
of
Christians
,
and
to
lead
a
sanctified
life
.
All
Trees
in
the
beginning
,
when
the
world
was
created
,
were
made
fruitfull
,
nothing
was
barren
,
nothing
fruitlesse
.
If
we
be
the
Garden
of
God
,
we
must
be
rrees
of
righteousnesse
,
[
k
](A22481-e42490-b)
k
Psal.
92
,
13.
and
beare
much
fruite
euen
in
our
old
age
.
Many
that
are
barren
in
bearing
good
fruit
,
are
too
fruitful
in
bringing
forth
the
vnsauoury
fruits
of
the
flesh
,
which
the
Apostle
nameth
,
Gal.
5.
who
may
iustly
feare
the
curse
that
God
[
l
](A22481-e42520-b)
l
Luke
13
,
7.
laid
vpon
the
Figtree
,
and
euery
day
look
to
be
hewne
downe
and
cast
into
the
fire
.
It
is
not
enough
for
vs
to
bee
fruitful
,
but
we
must
labour
to
be
more
fruitfull
.
It
is
not
enough
to
bee
holy
,
but
we
must
be
more
holy
.
It
is
not
enough
to
be
Saints
,
but
we
must
encrease
in
sanctification
.
This
the
Prophet
sheweth
in
the
Psalme
,
[
m
](A22481-e42530-b)
m
Psal.
92
,
12.
The
righteous
shall
flourish
like
a
Palme
tree
,
and
shall
grow
like
a
Cedar
in
Lebanon
:
Such
as
be
planted
in
the
house
of
the
Lord
,
shall
florish
in
the
Courts
of
our
God
:
they
shall
stil
bring
forth
fruit
in
their
age
,
they
shall
be
fat
and
flourishing
.
Where
we
see
,
that
Gods
Children
are
neuer
void
of
the
fruits
of
faith
,
but
haue
them
in
them
to
their
endlesse
comfort
.
Other
Trees
oftentimes
fall
to
degenerate
and
grow
out
of
kinde
;
and
if
they
do
holde
out
,
yet
age
maketh
them
decay
and
dye
,
albeit
you
digge
,
and
dung
,
and
water
them
neuer
so
much
,
it
cannot
keepe
them
from
wasting
and
withering
;
it
is
not
so
with
the
faithfull
,
which
are
planted
in
his
Church
,
as
it
were
in
his
Garden
,
euen
in
their
old
age
they
bring
forth
abundance
and
store
of
fruit
,
albeit
they
bee
neuer
sold
,
yet
they
shall
neuer
be
barren
but
yeeld
a
plentiful
increase
,
being
continually
watered
by
the
working
of
the
spirit
.
To
this
purpose
Christ
speaketh
in
the
Gospell
,
[
m
](A22481-e42560-b)
m
Iohn
15.
1
,
2
I
am
the
true
Vine
,
and
my
Father
is
t●e
Husbandman
,
euery
branch
that
beareth
no
fruite
in
me
,
hee
taketh
away
;
and
euery
one
that
beareth
fruit
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruite
.
And
in
the
Reuelation
of
Iohn
he
saith
,
[
n
](A22481-e42590-b)
n
Reuel.
22
,
11
He
that
is
vniust
,
let
him
be
vniust
still
;
and
hee
that
is
filthy
,
let
him
be
filthy
still
;
he
that
is
righteous
,
let
him
be
righteous
still
;
and
he
that
is
holy
,
let
him
be
holy
still
.
On
the
other
side
,
there
is
no
comfort
to
prophane
persons
,
that
are
irreligious
,
that
are
meere
naturall
men
,
that
find
no
change
in
them
,
that
are
not
bettered
by
the
meanes
afforded
vnto
them
from
God
,
that
keepe
the
spots
of
the
Leopard
,
and
the
skin
of
the
Blackamoore
continually
vpon
them
.
These
walk
in
the
flesh
,
and
sauor
nothing
but
of
the
flesh
,
and
therefore
of
the
flesh
shall
reape
corruption
.
This
is
that
which
the
Author
to
the
Hebrewes
speaketh
,
[
o
](A22481-e42620-b)
o
Heb.
6
,
7
,
8.
The
earth
which
drinketh
in
the
raine
that
commeth
oft
vpon
it
,
and
bringeth
forth
hearbes
meet
for
them
,
by
whom
it
is
dressed
,
receiueth
blessing
of
God
:
but
that
which
beareth
Thornes
and
Briars
is
reprooued
,
and
is
neere
vnto
cursing
,
whose
end
is
to
be
burned
.
Where
hee
compareth
those
that
continue
in
faith
,
and
bring
forth
the
fruits
of
faith
to
good
ground
,
that
answereth
the
labour
of
the
husbandman
;
but
such
as
forsake
the
faith
,
and
a
good
conscience
,
he
resembleth
to
euill
ground
;
these
bring
foorth
nothing
but
the
vnfruitfull
works
of
darknesse
,
as
it
were
so
many
thornes
&
Thistles
,
and
therefore
are
neer
to
cursing
&
consuming
.
So
the
Prophet
Esay
notably
expresseth
this
,
[
p
](A22481-e42650-b)
p
Esay
.
65
,
20.
There
shall
be
no
more
there
a
child
of
years
,
nor
an
olde
man
that
hath
not
filled
his
daies
:
for
he
that
shall
be
an
hundred
yeare
old
,
shall
die
as
a
young
man
,
but
the
sinner
being
an
hundred
yeares
old
,
shall
be
accursed
.
The
faithfull
in
Christs
kingdom
shal
flourish
through
his
gifts
,
&
be
blessed
of
God
:
but
such
as
are
vnfruitfull
are
accursed
,
&
albeit
they
seeme
for
a
time
fresh
and
flourishing
,
yet
they
are
no
better
in
the
sight
of
God
then
dead
carkasses
,
and
stinking
carrions
.
So
that
we
see
,
there
can
be
no
comfort
without
sanctification
.
[
q
](A22481-e42700-b)
q
Psal.
16
,
3.
&
119
,
63.
delight
of
the
Prophet
was
in
the
Saints
.
He
professeth
himselfe
to
be
a
companion
of
al
them
that
feare
the
Lord
,
and
keep
his
precepts
.
The
coniunction
&
communion
of
the
faithful
is
threefold
,
in
piety
,
in
amity
,
in
glory
.
In
piety
,
because
the
harts
of
the
faithful
are
ioyned
together
in
faith
,
&
in
the
feare
of
God
.
In
amity
,
because
they
loue
togither
as
children
of
the
same
father
,
knowing
that
heerby
we
shal
be
known
to
be
the
disciples
of
Christ
,
if
we
loue
one
another
.
In
glory
,
because
they
are
heirs
of
the
same
kingdom
where
are
many
mansion
places
prepared
for
them
.
If
we
desire
to
be
partakers
with
the
children
of
God
in
eternall
happines
in
the
heauens
(
as
al
men
wil
seeme
desirous
of
blessednes
)
we
must
be
vnited
to
them
in
a
godly
life
,
&
in
Christian
loue
:
we
are
willing
to
hear
of
felicity
,
but
we
care
not
for
the
practise
of
piety
,
or
for
walking
in
charity
.
Balaam
,
that
was
hyred
with
the
wages
of
iniquity
to
curse
the
people
of
God
,
when
he
saw
the
goodly
order
among
them
,
cried
out
,
[
r
](A22481-e42720-b)
r
Num.
23
,
10
Let
my
soule
die
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
.
He
desired
to
communicate
with
the
godly
in
eternal
life
,
but
he
would
not
ioyn
with
them
in
a
reformed
life
.
But
it
is
necessarily
required
of
vs
to
be
linked
to
them
in
loue
,
to
be
of
one
heart
,
and
to
be
ioyned
with
them
in
godlynesse
,
to
be
of
one
faith
,
if
euer
we
look
to
enioy
with
them
the
same
inheritance
of
immortality
.
Such
therefore
,
as
will
neyther
be
friends
and
familiars
with
them
,
but
hate
and
abhor
them
worse
then
a
Dog
or
a
Serpent
,
nor
be
Worshippers
of
God
with
them
,
reforming
their
liues
,
&
repenting
from
Dead-works
,
but
follow
the
lusts
of
the
flesh
with
greedines
,
and
draw
iniquity
as
with
cartropes
must
know
,
that
they
shut
out
themselus
from
the
kingdom
of
heauen
,
&
shal
not
ascend
with
them
into
the
mountain
of
God
.
Now
,
as
the
faithful
delight
in
those
that
are
faithful
,
and
the
godly
in
such
as
are
godly
,
so
they
account
it
a
great
griefe
to
be
among
the
vngodlie
,
where
they
shall
see
much
iniquity
,
and
heare
God
dishonored
,
&
feel
themselues
many
waies
indangered
.
This
made
the
Prophet
lament
his
owne
condition
,
[
r
](A22481-e42740-b)
r
Psal.
120
,
5
,
6
,
7.
Woe
is
to
me
,
that
I
remaine
in
Meshech
,
&
dwell
in
the
tents
of
Kedar
;
my
soule
hath
too
long
dwelt
with
him
that
hateth
peace
:
I
seeke
peace
,
&
when
I
speake
thereof
,
they
are
bent
to
warre
.
These
corrupt
and
contagious
societies
,
are
manifold
in
the
world
,
which
we
are
to
auoid
more
then
a
place
of
infection
that
may
indanger
the
body
,
among
the
which
there
is
a
knot
and
band
of
such
leud
companions
,
and
loose
mates
,
as
accompany
together
in
drinking
,
gaming
,
swearing
,
whoring
,
rioting
,
reuelling
,
and
railing
at
all
religion
,
and
at
the
seruants
of
God
that
are
the
professors
of
religion
.
This
society
in
euill
is
to
be
found
in
euery
place
,
but
this
society
is
not
of
God
,
but
of
the
deuill
:
it
is
not
the
communion
of
Saints
,
but
the
company
of
sinners
that
make
a
practise
of
all
wickednes
.
Againe
,
there
is
another
sort
,
who
albeit
they
bee
not
so
fully
&
fouly
disordered
,
yet
are
as
far
from
the
kingdom
of
God
.
For
,
when
they
should
accompany
the
faithful
in
the
assembly
of
the
Saints
,
they
keep
company
with
their
catle
,
beasts
,
&
swine
.
When
the
faithful
on
the
lords
day
,
are
going
into
the
house
of
God
,
they
are
going
into
their
fieldes
;
when
they
should
be
with
their
brethren
,
they
are
looking
on
their
bullocks
,
&
shew
no
more
conscience
to
religion
,
then
if
they
had
no
other
soules
,
then
their
Swine
or
dogs
haue
.
A
lamentable
case
,
that
such
prophanesse
shold
be
found
in
places
where
the
precious
word
of
God
is
preached
,
and
yet
it
were
easie
to
point
out
such
prophan
persons
among
vs
.
These
haue
the
harts
of
Esau
,
[
s
](A22481-e42770-b)
s
Heb.
12.
who
preferred
a
messe
of
pottage
before
his
birthright
.
If
these
be
busie
in
their
bargaining
and
buying
,
or
be
with
their
friends
&
gossips
at
home
,
it
is
held
no
good
maners
to
part
company
.
Many
of
our
poore
brethren
in
other
places
would
greatly
reioyce
to
heare
the
word
,
that
are
barred
from
it
,
and
wold
giue
god
thanks
if
they
might
be
suffred
publickly
to
professe
it
with
freedom
of
heart
,
and
liberty
of
conscience
,
which
we
proudly
and
scornfully
cast
from
vs
,
as
a
contemptible
thing
.
And
yet
if
a
suruey
of
most
of
our
parishes
were
made
,
&
a
view
taken
of
them
,
it
is
to
be
feared
,
that
both
these
sorts
would
take
vp
the
greatest
company
,
and
the
fewest
sort
be
found
of
those
that
with
good
&
honest
harts
,
attend
to
the
word
with
diligence
and
reuerence
.
These
men
that
thus
absent
themselues
from
the
church
of
God
,
deserue
to
be
separated
from
the
Saints
and
Sacraments
,
from
the
word
and
prayers
,
that
they
may
learne
not
to
be
so
prophane
,
and
be
ashamed
of
their
euill
.
6
That
the
fellowship
of
thy
faith
may
be
made
effectuall
,
&
that
whatsoeuer
good
thing
is
in
you
through
Christ
Iesus
may
be
knowne
.
7
For
wee
haue
great
ioy
and
consolation
in
thy
loue
,
because
by
thee
Brother
,
the
Saints
bowels
are
comforted
.
[
t
](A22481-e42950-b)
t
Iames
2
,
20.
but
a
dead
&
idle
faith
,
which
is
not
declared
and
professed
by
works
.
In
the
last
place
he
addeth
(
through
Iesus
Christ
)
wherby
he
meaneth
,
that
whatsoeuer
good
thing
we
haue
in
vs
,
we
haue
it
by
christ
without
whom
we
haue
nothing
that
is
good
.
Touching
the
second
point
,
which
is
the
reason
why
he
praieth
for
an
effectuall
Faith
in
him
,
because
the
loue
that
appeared
to
be
in
him
,
had
wrought
great
ioy
and
gladnesse
of
hart
in
him
,
which
loue
of
his
he
commendeth
by
the
effect
,
The
bowels
of
the
Saints
were
comforted
through
him
.
This
fact
of
his
,
the
Apostle
commendeth
,
first
,
by
the
consideration
of
the
persons
to
whom
his
loue
was
manifested
,
not
to
those
out
of
the
church
,
but
to
the
saints
.
For
charity
to
the
Saints
is
to
be
commended
,
inasmuch
,
as
it
cannot
be
bestowed
on
a
better
subiect
;
they
do
stand
in
the
place
of
Christ
,
who
accepteth
of
our
loue
&
liberality
as
extended
toward
himselfe
.
Secondly
,
his
loue
is
commended
by
the
name
of
bowels
,
wherby
the
extreame
necessity
of
the
Saints
is
signified
,
who
were
(
as
it
were
)
pained
in
their
bowels
and
inward
parts
.
Now
,
the
great
pouerty
&
penury
of
those
vpon
whom
we
bestow
our
charity
,
increaseth
and
maketh
it
the
greater
.
Thirdly
,
[
u
](A22481-e42980-b)
u
Math.
11
,
28
the
word
of
comforting
,
refreshing
,
and
cherrishing
the
heart
,
is
a
matter
of
great
commendation
.
For
it
is
no
smal
thing
to
comfort
and
strengthen
the
weak
and
feeble
,
and
to
giue
rest
to
the
soul
&
body
,
that
hath
bin
tost
&
trobled
with
much
affliction
.
Thus
doth
the
Apostle
set
forth
the
fruits
of
Philemons
loue
most
effectualy
.
This
is
to
be
obserued
of
vs
concerning
the
method
and
meaning
of
these
words
,
which
are
thus
much
in
effect
;
If
thou
wouldest
more
fully
know
the
cause
of
my
giuing
thanks
,
and
the
remembrance
of
thee
in
my
praiers
,
surely
it
is
this
,
that
as
God
in
mercy
hath
bestowed
vpon
thee
a
true
sauing
faith
,
so
my
earnest
desire
and
humble
request
is
vnto
him
,
that
the
offices
,
fruits
,
and
duties
of
thy
faith
may
bee
more
and
more
communicated
and
fitted
to
the
benefit
of
the
poore
Saints
;
that
so
whatsoeuer
good
thing
is
to
be
found
in
thee
through
the
grace
and
working
of
Iesus
Christ
,
may
bee
acknowledged
,
manifested
,
and
published
abroade
,
to
the
glory
of
God
,
the
comfort
of
the
faithful
,
and
the
prouocation
of
others
.
For
indeed
thy
loue
giueth
me
great
occasion
of
much
ioy
,
because
thou
(
my
brother
)
dost
not
only
cheere
the
Saints
,
and
reioycest
them
,
but
cause
their
very
harts
and
bowels
,
euen
their
secret
and
inward
parts
to
be
refreshed
&
reioyced
.
thy
faith
may
bee
made
effectuall
,
but
[
The
fellowship
of
thy
Faith
]
that
the
fruit
thereof
might
redown
and
returne
to
many
.
Secondly
,
he
saith
not
barely
[
That
his
Faith
might
be
knowne
,
]
but
[
Euery
good
thing
,
]
that
is
;
euery
grace
that
was
in
his
heart
,
because
when
Faith
is
made
knowne
to
others
,
and
brought
into
sight
&
open
light
:
many
other
guifts
of
the
Holy-Ghost
are
made
knowne
,
as
Loue
,
Patience
,
Liberality
,
and
such
like
.
For
the
grace
of
Faith
is
neuer
alone
in
the
heart
,
but
is
garded
with
a
troope
and
company
of
all
other
vertues
,
and
when
it
commeth
as
it
were
out
of
the
doores
,
it
commeth
abroad
with
a
band
and
traine
of
all
other
graces
.
Thirdly
,
he
declareth
the
author
and
cause
of
all
these
blessings
,
from
whence
they
proceed
,
to
wit
;
from
Christ
,
that
we
shold
learne
not
to
thinke
or
speake
of
any
benefite
,
without
making
mention
of
Christ
.
Fourthly
,
he
draweth
an
argument
or
reason
why
hee
prayed
for
the
efficacy
of
his
Faith
,
from
the
former
experience
of
his
Loue
,
which
was
as
effectuall
as
his
Faith
,
teaching
that
the
experience
of
grace
already
giuen
,
should
mooue
vs
to
begge
and
craue
the
encrease
of
that
Grace
,
and
a
perseuerance
and
continuance
in
that
grace
:
and
therefore
,
wee
must
not
bee
so
simple
or
sencelesse
to
imagine
,
when
we
see
grace
bestowed
vpon
any
man
,
that
we
haue
no
more
neede
to
pray
for
the
encreasing
and
growing
of
that
grace
.
For
,
wee
must
know
,
that
there
are
degrees
of
grace
,
there
is
a
first
Grace
,
there
is
a
second
Grace
.
Now
,
that
Grace
may
bee
multiplyed
,
and
a
continuall
encrease
and
accesse
to
it
may
be
added
:
we
must
make
daily
praiers
,
we
must
pray
that
we
may
haue
Faith
,
and
when
we
haue
it
,
we
must
not
be
secure
,
but
pray
that
it
may
be
effectuall
and
working
by
loue
.
Last
of
al
,
in
the
commending
of
Philemons
liberality
,
[
x
](A22481-e43070-b)
x
Theophil
.
in
hunc
locum
.
he
dooth
not
nakedly
say
,
that
[
he
gaue
to
the
poore
,
]
but
[
To
the
poore
Saints
,
]
for
all
that
are
poore
,
are
not
poore
Saints
;
many
are
poore
that
are
wretched
and
vngodly
,
and
haue
no
part
of
sanctification
:
neither
doth
he
say
onely
,
that
he
gaue
to
the
Saints
,
but
he
refreshed
them
;
and
not
only
that
he
refreshed
the
Saints
,
but
the
very
bowels
of
the
Saints
.
Now
let
vs
come
to
the
Doctrines
.
That
the
fellowship
of
thy
Faith
may
bee
made
effectuall
.
Heere
the
Apostle
remembreth
the
matter
and
substance
of
his
prayer
,
what
it
was
that
hee
besought
and
requested
of
God
;
where
we
see
hee
affirmeth
that
it
consisted
in
this
,
that
the
fruits
of
his
Faith
might
be
encreased
,
&
continually
augmented
.
[
a
](A22481-e43160-b)
a
Num.
12
,
29
I
would
to
God
,
that
not
only
these
,
but
that
all
the
Lords
people
were
Prophets
,
and
that
he
would
poure
out
his
spirit
vpon
them
.
The
Apostle
writing
to
the
Thessalonians
,
saith
,
[
b
](A22481-e43190-b)
b
1
Thess.
4
,
1.
Furthermore
,
I
beseech
you
Brethren
,
and
exhort
you
in
the
Lord
Iesus
,
that
ye
encrease
more
and
more
,
as
ye
haue
receiued
of
vs
how
yee
ought
to
walke
,
and
to
please
God
.
They
had
encreased
already
exceedingly
,
they
had
gained
in
the
Faith
,
and
were
growne
to
a
perfect
age
,
they
receiue
this
Testimony
and
commendation
,
[
c
](A22481-e43210-b)
c
1
Thess.
1
,
6
,
7
,
8.
&
2
,
13.
&
5
,
1
,
2.
&
4
,
9
,
10.
&
3
,
10
,
11
that
they
became
followers
of
the
Apostles
&
of
the
Lord
;
They
receiued
the
word
in
much
affliction
with
ioy
of
the
Holy-Ghost
;
They
were
as
ensamples
to
all
that
beleeue
in
Macedonia
,
from
them
sounded
out
the
word
into
al
quarters
;
they
receiued
it
,
not
as
the
word
of
men
,
but
as
it
is
indeede
the
word
of
God
,
which
worketh
in
them
that
beleeue
.
Touching
the
times
and
seasons
,
he
had
no
neede
to
write
vnto
them
,
because
they
knew
perfectly
that
the
day
of
the
Lord
should
come
as
a
theef
in
the
night
Touching
brotherly
loue
,
they
had
no
neede
he
should
write
vnto
them
,
for
they
were
taught
of
God
to
loue
one
another
:
&
yet
he
prayeth
to
God
still
to
encrease
them
,
and
make
them
abound
in
loue
one
towardes
another
,
and
toward
all
men
;
yea
,
he
desired
exceedingly
night
and
day
,
that
he
might
see
their
face
,
and
might
accomplish
that
was
lacking
in
their
faith
.
Heereunto
tendeth
the
exhortation
that
Paule
giueth
to
Timothy
,
[
d
](A22481-e43250-b)
d
1
Tim.
4
,
14
15.
Despise
not
the
gift
that
is
in
thee
,
which
was
giuen
thee
by
prophesie
,
with
the
laying
on
of
the
hands
of
the
company
of
the
Eldership
:
these
things
exercise
,
and
giue
thy selfe
vnto
them
,
that
it
may
be
seene
how
thou
profitest
among
all
men
.
When
the
writer
to
the
Hebrewes
had
reprooued
the
sluggishnesse
of
that
people
,
hee
addeth
,
[
e
](A22481-e43270-b)
e
Heb.
6
,
1.
Therefore
leauing
the
Doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forward
vnto
perfection
,
not
laying
againe
the
foundation
of
repentance
from
dead-workes
,
and
of
Faith
toward
God
.
All
these
places
of
Scripture
serue
to
teach
vs
the
truth
of
this
Doctrine
,
that
we
must
all
labour
to
perfection
,
that
wee
may
be
perfect
,
as
our
heauenly
Father
is
perfect
,
and
endeuour
to
drawe
on
others
to
perfection
.
[
f
](A22481-e43310-b)
f
1
Thess.
4
,
1.
As
yee
haue
receiued
of
vs
,
how
ye
ought
to
walke
,
and
to
please
God
.
We
are
now
in
this
life
in
our
iourney
,
we
must
not
thinke
that
we
are
come
to
our
iournies
end
,
which
cannot
be
before
our
liues
end
.
As
then
they
that
haue
a
great
iourney
to
go
,
do
not
rest
till
they
come
to
their
iourneyes
end
,
so
must
it
be
with
vs
,
we
must
make
hast
on
our
way
,
and
be
swift
in
our
race
.
The
way
which
we
are
to
go
is
our
profession
:
the
Traueller
that
entreth
into
the
way
,
is
euery
true
Christian
,
the
end
of
our
iourney
is
the
entrance
into
life
;
the
iudge
of
our
going
,
and
giuer
of
the
victory
,
is
God
.
He
that
standeth
stil
can
neuer
come
at
his
iournyes
end
,
it
is
he
that
goeth
in
his
way
,
&
runneth
in
his
race
,
that
shall
receiue
the
crowne
of
euerlasting
happinesse
.
[
g
](A22481-e43350-b)
g
Psal.
84
,
7.
They
goe
from
strength
to
strength
.
So
the
Apostle
exhorteth
,
that
we
[
h
](A22481-e43370-b)
h
1
Cor.
14
,
20.
should
not
be
Children
in
vnderstanding
,
but
as
concerning
maliciousnesse
we
should
be
Children
,
but
in
vnderstanding
we
should
be
of
ripe
age
.
He
would
haue
vs
as
Children
,
and
he
would
not
haue
vs
as
Children
:
he
would
haue
vs
Children
in
malice
,
but
he
would
not
haue
vs
Children
in
knowledge
.
Wee
see
they
fall
out
[
i
](A22481-e43390-b)
i
Terent.
in
Hecyr
pueri
inter
sese
quàm
pro
leuibus
noxis
iras
gerunt
.
for
light
offences
,
because
the
minde
is
weake
that
ruleth
and
guideth
them
:
one
word
will
raise
anger
,
and
another
word
will
make
them
friends
,
and
therefore
though
they
fall
out
quickly
,
yet
their
falling
out
is
farre
from
malice
,
and
they
are
easily
reconciled
.
Thus
hee
would
haue
vs
to
bee
children
,
but
in
wisedome
,
in
knowledge
,
and
in
vnderstanding
,
he
would
haue
vs
to
be
of
ripe
age
,
&
proceede
in
these
gifts
,
as
we
do
in
our
yeares
.
No
mans
life
standeth
at
a
stay
,
let
vs
encrease
in
the
other
as
we
doo
in
this
,
that
so
the
graces
of
God
may
bee
perfected
in
vs
.
[
k
](A22481-e43430-b)
k
1
Cor.
9
,
25.
Math
,
24
,
13.
Reuel.
2
,
26
,
27.
&
3
,
5
,
12.
ouer-commerh
and
holdeth
out
to
the
latter
end
,
onely
shall
bee
saued
.
Hee
that
giueth
ouer
,
is
a
faint
souldier
,
a
weake
Worke-man
,
a
slow
runner
,
a
feeble
wrastler
.
We
must
so
fight
,
that
we
may
ouercome
,
we
must
so
worke
that
we
may
rest
,
we
must
so
runne
that
we
may
obtaine
,
we
must
so
wrastle
that
we
may
receiue
the
Crown
,
we
must
so
proue
Maisteries
,
that
wee
may
win
the
victory
.
Staying
in
one
state
is
a
token
of
reprobation
and
reiection
from
God
,
they
are
cast
into
a
spirite
of
slumber
and
drowsinesse
,
they
sleep
in
security
,
and
cannot
see
their
way
.
This
did
the
Prophet
prophesie
,
and
this
doth
the
Apostle
testifie
to
be
true
concerning
Israell
,
[
l
](A22481-e43440-b)
l
Rom
11
,
8.
God
hath
giuen
them
the
spirit
of
slumber
:
eyes
,
that
they
should
not
see
,
and
eares
,
that
they
should
not
heare
vnto
this
day
.
Seeing
then
that
our
profession
is
the
way
wherein
we
are
to
walke
toward
the
heauenly
Ierusalem
,
seeing
we
must
be
like
Children
that
grow
in
age
and
yeares
,
and
lastly
seeing
we
must
labour
to
obtaine
the
Crowne
,
to
winne
the
victory
,
to
receiue
the
price
,
and
to
get
the
wages
;
it
followeth
,
that
we
all
must
endeuour
to
go
forward
,
and
to
bring
others
forward
toward
the
Kingdome
of
Heauen
.
[
m
](A22481-e43480-b)
m
Ephe
4
,
14.
yet
are
no
wiser
in
Religion
then
a
young
Child
,
and
are
no
forwarder
then
when
they
first
stepped
and
entred
into
the
Schoole-house
of
God
.
I
doubt
not
but
they
are
wise
in
matters
of
the
world
,
but
in
the
booke
of
God
and
in
matters
of
their
saluation
they
haue
no
knowledge
.
They
receiue
the
grace
of
God
in
vaine
,
and
are
Dunses
and
Dwarfes
in
this
Schoole
of
Christ
;
without
growing
and
encreasing
in
Godlinesse
.
They
are
not
in
truth
able
to
say
vnto
their
owne
Soules
,
I
haue
receiued
some
greater
measure
of
knowledge
,
I
haue
attained
better
strength
of
Faith
,
I
haue
found
some
increase
in
Godlinesse
,
I
haue
felt
some
care
and
conscience
to
please
God
.
Nay
we
may
truely
say
,
that
many
are
more
ignorant
in
knowledge
,
more
lewd
in
life
,
more
backward
in
good
thinges
,
more
prophane
in
heart
,
more
contemning
the
word
of
God
,
and
loathing
the
meanes
of
saluation
,
then
they
were
in
the
beginning
of
their
dayes
.
This
is
our
estate
and
condition
,
most
lamentable
and
fearefull
,
and
yet
wee
can
complaine
of
Idle
boyes
and
sluggish
Schollers
,
that
thinke
they
take
to
much
learning
for
their
money
,
and
neuer
consider
that
we
are
the
men
,
and
that
the
prouerbe
concerneth
our selues
.
God
will
enter
into
iudgement
with
vs
,
and
if
we
be
not
learners
in
his
Schoole
,
he
will
remoue
vs
and
discharge
vs
out
of
his
Schoole
.
It
had
beene
better
for
vs
that
we
had
neuer
knowne
God
,
that
we
had
neuer
receiued
his
truth
;
nay
,
it
had
beene
better
for
vs
that
we
had
neuer
beene
borne
,
or
beene
borne
Turkes
and
Canibals
,
Pagans
and
Infidels
,
then
to
haue
the
Gospell
among
vs
,
and
not
to
heare
it
;
or
to
heare
it
,
and
not
to
learne
by
it
:
or
to
learne
by
it
,
and
not
to
obey
it
and
grow
daily
in
the
practise
of
it
.
This
appeareth
by
the
greeuous
threatnings
denounced
by
Christ
our
Sauiour
against
those
Citties
where
his
word
had
beene
preached
and
professed
,
and
his
great
miracles
had
beene
wrought
and
shewed
,
[
n
](A22481-e43490-b)
n
Mat.
11.
21.
22.
23.
24.
Woe
be
to
thee
Corazin
,
woe
be
to
thee
Bethsaida
,
for
if
the
great
workes
which
were
done
in
you
:
had
beene
done
in
Tyrus
and
Sidon
,
they
had
repented
long
agone
in
sackecloth
and
ashes
,
but
I
say
vnto
you
,
it
shall
be
easier
for
them
at
the
day
of
iudgement
then
for
you
.
And
thou
Capernaum
which
art
lifted
vp
vnto
Heauen
,
shalt
be
brought
downe
to
Hell
,
for
if
the
great
workes
which
haue
beene
done
in
thee
,
had
beene
done
among
them
of
Sodome
,
they
had
remained
to
this
day
.
But
I
say
vnto
you
,
that
it
shall
be
easier
for
them
of
the
Land
of
Sodome
in
the
day
of
iudgement
;
then
for
thee
.
He
compareth
heere
Corazin
and
Bethsaida
,
with
Tyre
and
Sydon
:
likewise
Capernaum
,
with
Sodom
;
that
is
,
the
places
where
Christ
had
dwelled
,
where
the
Gospell
had
beene
offered
,
where
many
of
his
miracles
had
beene
manifested
,
with
such
Citties
as
neuer
had
the
Law
,
neuer
heard
the
Gospell
,
neuer
saw
the
Prophets
,
neuer
knew
the
Doctrine
of
saluation
,
but
liued
in
ignorance
and
in
idolatry
.
And
in
this
comparison
he
teacheth
that
such
Townes
and
Villages
as
haue
had
the
preaching
of
the
word
,
and
the
ministry
of
the
Gospell
among
them
,
shall
receiue
greater
punishment
in
the
day
of
iudgement
then
other
poore
blind
wretches
that
neuer
had
these
meanes
offered
vnto
them
.
We
would
all
of
vs
thinke
it
a
very
harsh
and
homely
comparison
,
and
farre
from
all
likely-hood
of
truth
,
if
I
should
compare
vs
,
euen
vs
of
Isfield
,
with
Sodome
and
Gomorrah
,
wee
know
[
o
](A22481-e43600-b)
o
Ezek.
16.
49.
how
foule
and
filthy
these
places
were
,
we
confesse
they
are
loathsome
in
our
eyes
,
and
odious
in
our
eares
,
we
know
that
for
their
wickednesse
they
[
p
](A22481-e43610-b)
p
Gen.
19
,
●4
.
were
destroyed
with
fire
and
brimstone
from
heauen
:
and
yet
I
say
vnto
you
in
the
name
of
God
,
from
the
warrant
of
his
sacred
word
by
which
we
shall
all
be
iudged
,
that
if
we
liue
in
this
contempt
of
the
truth
that
is
preached
vnto
vs
,
and
do
not
bring
forth
the
fruits
of
the
Gospell
,
it
had
been
better
we
had
beene
borne
Sodomites
and
Gomorrheans
,
for
our
iudgement
shall
be
greater
,
and
our
punishment
heauier
,
because
our
sinne
is
heinouser
.
No
sinne
greater
then
the
contempt
of
the
Gospel
,
as
no
mercy
is
greater
then
the
peaceable
enioying
of
the
liberty
of
the
Gospell
,
and
therefore
no
reward
of
sinne
shall
be
more
horrible
;
So
that
we
may
truely
say
from
the
mouth
of
Christ
,
it
shall
be
easier
for
Sodome
in
the
day
of
iudgement
,
then
for
our
Village
.
Let
vs
apply
this
to
our selues
,
and
lay
it
to
our
heartes
to
worke
in
vs
true
repentance
.
Corazin
,
Bethsaida
,
and
Capernaum
had
many
priuiledges
,
and
might
glory
as
much
as
we
in
the
fauours
vouchsafed
vnto
them
,
and
yet
they
are
vpbraided
by
Christ
with
their
vnthanke-fulnesse
toward
the
Gospell
,
so
that
the
case
of
Sodome
is
made
better
.
Take
heed
therefore
least
we
contemne
the
Gospell
,
and
so
committing
one
of
the
greatest
sinnes
wee
make
our selues
guilty
of
the
greatest
iudgementes
that
can
fal
vpon
mankind
.
The
contempt
of
the
Gospell
,
hath
brought
the
heauy
hand
of
God
vpon
the
Iewes
that
were
Gods
owne
people
.
Let
vs
not
be
high
minded
,
we
are
no
whit
better
:
but
rather
feare
least
God
spare
not
vs
,
and
tremble
vnder
his
grieuous
,
but
yet
righteous
iudgements
,
who
spareth
not
those
that
are
deere
vnto
him
when
they
sinne
against
him
.
[
q
](A22481-e43700-b)
q
1
Cor
3.
6.
that
Paule
planteth
,
Apollos
watereth
,
but
it
is
God
that
giueth
the
encrease
;
to
wit
,
by
the
planting
and
watering
of
the
Ministers
.
The
Husbandman
tilleth
and
toyleth
about
his
ground
,
he
soweth
his
Corne
,
but
he
cannot
make
it
spring
vp
,
nor
send
the
earely
and
latter
raine
.
So
is
it
with
the
Ministers
of
the
Gospell
,
the
Lordes
Husbandmen
,
they
must
labour
in
his
field
which
is
the
Church
,
that
the
people
may
grow
in
faith
and
grace
.
This
reproueth
those
that
attend
not
to
the
ordinance
of
God
,
with
care
and
diligence
,
but
neglect
the
worke
of
the
Lord
in
them
.
They
will
not
suffer
themselues
to
be
ploughed
and
tilled
,
that
grace
may
grow
in
their
hearts
,
as
Corne
doth
in
the
Fieldes
.
They
say
they
increase
and
proceed
in
the
waies
of
Godlinesse
,
but
they
will
not
vse
the
meanes
which
God
hath
ordained
,
and
therefore
they
do
deceiue
themselues
.
He
that
heareth
not
at
all
,
doth
not
grow
at
all
:
he
that
heareth
negligently
,
groweth
slowly
in
any
good
thing
.
For
as
we
sow
,
so
we
shall
reape
.
Againe
,
this
checketh
the
dulnesse
and
drowsinesse
of
such
,
as
when
they
haue
begun
in
the
spirit
,
would
end
in
the
flesh
,
which
say
the
word
is
profitable
and
necessary
to
gather
a
Church
,
but
not
to
continue
it
;
to
begin
faith
,
but
when
it
is
begun
and
begotten
in
vs
,
we
need
not
heare
still
;
we
haue
faith
already
by
the
preaching
of
the
word
;
we
shall
not
therefore
need
to
frequent
the
preaching
of
it
still
:
we
haue
that
wrought
in
vs
which
the
word
is
appointed
to
worke
.
These
men
vnder
a
colour
of
hauing
faith
,
do
scorne
and
deride
the
preaching
of
faith
.
But
the
word
is
not
onely
the
immortall
seed
to
beget
vs
,
but
wholesome
food
to
sustaine
vs
:
it
is
milke
for
such
as
are
weake
,
and
strong
meate
for
such
as
are
of
riper
yeares
.
He
neuer
had
faith
by
the
word
,
that
seeketh
not
the
strengthning
of
it
by
the
word
.
It
is
not
enough
to
haue
saith
,
but
we
must
seeke
the
encrease
and
continuance
of
it
;
which
is
continued
&
preserued
by
the
same
meanes
that
it
is
bred
and
ingenderd
.
This
it
it
which
the
Apostle
Peter
teacheth
in
his
first
Epistle
,
[
r
](A22481-e43720-b)
r
1
Pet
1
,
23.
with
Chap
2
,
2
that
being
borne
anew
,
not
of
mortall
seed
but
of
immortall
,
by
the
word
of
God
,
which
liueth
and
endureth
for
euer
,
we
should
as
new
borne
babes
desire
that
sincere
milke
,
that
we
may
grow
thereby
.
Whereby
we
see
,
that
he
calleth
the
word
immortall
seed
to
regenerate
vs
,
and
sincere
milke
to
nourish
vs
,
so
that
we
haue
as
well
our
growing
vp
as
our
first
birth
by
it
,
and
there
is
a
continuall
vse
of
the
preaching
of
the
word
as
well
to
men
that
are
called
aready
,
as
to
them
that
are
to
be
called
heereafter
.
For
the
end
of
preaching
is
,
not
onely
to
conuert
vs
,
but
to
continue
vs
:
not
onely
to
raise
vs
vp
,
but
to
vphold
vs
:
not
onely
to
beget
vs
to
the
faith
,
but
to
strengthen
vs
in
the
faith
:
not
onely
to
giue
the
first
life
to
vs
,
but
to
renew
vs
after
our
manifold
slippes
and
often
infirmities
.
We
are
euen
in
the
state
of
our
regeneration
as
a
shippe
,
which
if
it
lye
still
without
vse
will
rot
in
the
Hauen
,
and
if
it
be
kept
neuer
so
carefully
,
it
will
want
rigging
and
repayring
.
So
is
it
with
euery
one
of
vs
in
this
life
,
[
s
](A22481-e43730-b)
s
Phil
3
,
12.
we
haue
not
attained
to
perfection
,
we
alwayes
lacke
somewhat
,
we
stand
in
need
of
renewing
and
repairing
,
we
must
be
mending
that
which
is
impayred
,
encreasing
that
which
is
lessened
,
restoring
that
which
is
decayed
,
and
keeping
in
his
course
that
which
is
rightly
ordered
.
So
then
we
must
acknowledge
a
perpetuall
necessity
of
the
word
,
to
encrease
in
vs
the
graces
of
Faith
and
Sanctification
,
which
without
vse
of
the
meanes
are
subiect
,
if
not
to
dying
,
yet
to
decreasing
;
if
not
to
perishing
,
yet
to
diminishing
;
if
not
to
withering
away
,
yet
to
a
languishing
and
loosing
of
those
degrees
that
haue
beene
begun
in
vs
.
Hence
it
is
that
the
Lord
saith
,
[
t
](A22481-e43750-b)
t
Esay
27
,
3.
I
the
Lord
doe
keepe
it
,
(
that
is
,
the
Church
which
is
the
Vineyard
of
the
Lord
)
I
will
water
it
euery
moment
,
least
any
assayle
it
,
I
will
keepe
it
night
and
day
.
It
is
not
with
the
Ministers
of
the
word
as
it
is
with
men
of
other
Trades
,
who
when
they
haue
begun
a
worke
and
are
departed
from
it
,
though
they
returne
not
to
it
in
a
long
time
,
yet
they
find
it
in
the
same
case
[
u
](A22481-e43780-b)
u
Chrisost.
homit.
13.
ad
popu
Antioch
.
as
they
left
it
.
The
Gold-smith
that
hath
melted
his
siluer
in
the
fire
,
and
cast
a
vessell
in
the
mould
,
&
begun
to
hammer
it
with
his
Tooles
,
if
he
lay
it
aside
at
night
,
the
next
day
when
he
commeth
to
his
worke
,
he
findeth
it
as
he
left
it
.
The
Carpenter
that
hath
hewed
his
Timber
,
or
the
Mason
that
hath
squared
his
stones
in
what
sort
soeuer
they
left
their
worke
when
they
departed
from
it
,
in
the
same
they
are
sure
to
see
it
,
it
is
not
better
,
it
is
not
worse
,
but
as
it
lay
,
so
it
continueth
.
And
thus
it
is
in
all
other
Sciences
.
It
is
not
so
in
the
Art
of
hearing
and
teaching
,
we
do
not
alwaies
find
the
people
as
we
left
them
,
we
labour
to
haue
them
reformed
and
made
zealous
;
yet
they
are
no
sooner
departed
,
but
the
multitude
of
businesse
,
the
strength
of
tentations
,
the
corruptions
of
their
nature
,
do
so
beset
them
and
besiege
them
round
about
,
whereby
they
are
beguiled
and
ensnared
,
that
they
make
the
worke
of
reformation
more
hard
and
difficult
then
it
was
before
.
This
made
the
Apostle
Paule
say
of
the
Galathians
,
that
he
trauailed
in
birth
againe
with
them
vntill
Christ
were
formed
in
them
,
and
was
affraid
least
he
had
laboured
among
them
in
vaine
,
Gal.
4.
11.
19.
This
also
made
the
Apostles
consent
and
agree
together
to
visit
the
Churches
where
they
had
preached
the
Gospell
,
[
x
](A22481-e43810-b)
x
Acts
14.
22.
to
confirme
them
in
the
truth
which
they
had
receiued
.
For
as
we
eate
often
for
the
restoring
of
the
force
of
nature
,
and
repairing
of
the
decaies
of
the
body
:
so
it
is
our
duty
to
heare
often
,
for
the
making
vp
of
the
breaches
and
ruines
that
Sinne
and
Sathan
haue
made
in
our
soules
.
We
see
by
daily
experience
,
that
after
our
repentance
&
the
renewing
of
our
mindes
,
we
are
subiect
to
stumble
and
fal
into
sinne
,
and
ready
to
lye
long
in
it
,
as
men
cast
into
a
deep
and
dead
sleepe
,
if
we
be
not
awaked
with
the
Trumpet
of
the
Lord
in
our
eares
.
Dauid
was
by
the
subtilty
of
the
enemy
surprized
,
[
y
](A22481-e43830-b)
y
2
Sam
12
,
7.
13.
and
drawne
to
commit
two
horrible
sinnes
,
Adultery
and
murther
,
he
lay
a
long
space
securely
in
them
,
vntill
he
was
by
the
Prophet
Nathan
roused
vp
and
recouered
.
Wherefore
as
there
is
a
continuall
vse
and
exercise
of
repentance
,
so
is
there
a
continuall
vse
of
the
preaching
of
the
word
,
that
we
should
not
stand
at
a
stay
,
but
encrease
more
and
more
,
vntill
we
come
to
the
fulnesse
of
the
perfect
age
of
Christ
Iesus
our
Lord
.
[
z
](A22481-e43890-b)
z
Mat
25
,
18
,
26
,
27
,
28
,
29.
of
the
seruant
,
to
whom
he
had
giuen
one
Talent
that
digged
it
in
the
earth
,
and
hid
his
Maisters
money
,
saith
:
Thou
euill
seruant
and
slouthfull
,
thou
knewest
that
I
reape
where
I
sowed
not
,
and
gather
where
I
strewed
not
,
thou
oughtest
therfore
to
haue
put
my
mony
to
the
Exchangers
,
and
then
at
my
comming
should
I
haue
receiued
mine
owne
with
aduantage
:
take
therefore
the
Talent
from
him
,
and
giue
it
vnto
him
which
hath
ten
Talents
:
for
vnto
euery
man
that
hath
,
it
shall
be
giuen
,
and
he
shall
haue
abundance
,
and
from
him
that
hath
not
,
euen
that
he
hath
shall
be
taken
away
.
Cast
therefore
that
vnprofitable
seruant
into
vtter
darknesse
,
there
shall
be
weeping
and
gnashing
of
teeth
.
Where
we
see
,
he
went
not
backward
,
he
lost
not
that
which
he
had
,
but
he
kept
his
owne
,
and
yet
he
is
called
an
vnprofitable
seruant
and
is
cast
into
vtter
darknesse
.
So
the
Apostle
reproueth
the
Hebrewes
,
because
[
a
](A22481-e43910-b)
a
Heb
5
,
12.
when
as
concerning
the
time
they
might
be
Teachers
,
yet
they
had
need
againe
to
be
taught
what
are
the
first
principles
of
the
word
of
God
,
and
were
become
such
as
had
need
of
milke
and
not
of
strong
meat
.
[
b
](A22481-e43930-b)
b
Gal
5
,
7.
Chap.
5.
Ye
did
runne
well
,
who
did
let
you
that
ye
did
not
obey
the
truth
?
Hymeneus
and
Philetus
were
held
to
be
great
Christians
,
and
obtained
a
good
report
in
the
Church
,
[
c
](A22481-e43960-b)
c
1
Tim
1
19
,
20
,
and
2
Tim
2
,
18.
yet
afterward
they
fell
away
,
putting
away
a
good
conscience
,
making
shipwracke
of
faith
,
and
saying
that
the
resurrection
is
past
already
,
thereby
shaking
the
foundation
of
religion
as
it
were
a
maine
pillar
of
the
building
,
and
so
destroying
the
faith
of
certaine
.
In
like
manner
he
complaineth
of
Demas
a
great
professor
of
the
Gospell
,
[
d
](A22481-e43980-b)
d
2
Tim
4
,
10.
that
he
had
forsaken
him
,
and
embraced
this
present
world
.
Good
beginnings
helpe
not
without
good
proceedings
.
If
a
man
haue
a
long
iourny
to
make
,
what
auaileth
it
to
go
many
miles
,
if
he
stand
still
in
the
mid-way
,
he
were
as
good
neuer
begin
as
not
continue
.
We
see
this
in
Lots
wife
,
she
went
out
of
Sodom
with
her
husband
and
seemed
as
forward
as
he
,
but
in
the
end
she
looked
backe
,
[
e
](A22481-e44010-b)
e
Gen
19
,
26.
and
was
turned
into
a
Pillar
of
Salt
.
We
must
forget
that
which
is
behind
,
we
must
not
pause
in
our
race
,
nor
stay
to
take
breath
,
vntill
we
come
to
the
end
of
our
course
,
when
wee
shall
freely
breath
and
rest
from
all
our
laboures
.
We
must
therefore
striue
and
contend
,
that
we
may
out-go
not
onely
others
,
but
euen
our selues
.
We
must
neuer
stay
our
iourney
,
but
alwaies
hasten
,
and
so
euery
day
amend
our
pace
,
that
we
runne
more
swiftly
to
day
then
we
did
yesterday
,
and
to
morrow
then
we
did
to
day
.
This
the
Apostle
teacheth
,
setting
downe
the
lawes
to
be
obserued
in
running
,
[
f
](A22481-e44020-b)
f
1
Cor
9
,
24.
Know
ye
not
that
they
which
runne
in
a
race
,
runne
al
,
yet
one
receiueth
the
prize
.
So
runne
that
ye
may
obtaine
.
And
againe
,
If
[
g
](A22481-e44050-b)
g
2
Tim
2
,
5.
any
man
striue
for
a
Maistery
,
he
is
not
crowned
,
except
he
striue
as
he
ought
to
do
.
Wee
haue
in
the
holy
Scriptures
many
lawes
to
incite
and
prouoke
vs
to
walke
,
to
goe
forward
,
to
runne
,
to
striue
,
to
wrastle
,
but
we
haue
none
to
sit
still
,
to
be
idle
,
to
loyter
,
to
be
carelesse
and
secure
,
like
to
those
that
stood
idle
in
the
Market
place
,
[
h
](A22481-e44070-b)
h
Mat
20
,
6.
to
whom
Christ
said
,
Why
stand
ye
heere
all
the
day
idle
.
It
is
the
will
of
God
,
that
we
should
alwaies
make
strait
steps
with
our
feet
in
this
life
,
that
when
we
haue
kept
the
faith
and
finished
our
course
,
we
may
rest
from
all
our
laboures
.
It
is
a
wofull
case
,
to
runne
,
and
neuer
to
come
to
the
iourneyes
end
:
to
labour
,
and
yet
to
reape
no
fruit
of
his
labour
.
This
made
the
Apostle
say
,
[
i
](A22481-e44090-b)
i
1
Cor
9
,
26.
I
therefore
so
runne
,
not
as
vncertainly
:
so
fight
I
,
not
as
one
that
beateth
the
ayre
.
It
is
not
enough
to
runne
,
except
we
runne
well
.
[
k
](A22481-e44160-b)
k
Num.
11.
29
Enuiest
thou
for
my
sake
?
Yea
,
would
God
that
all
the
Lords
people
were
Prophets
,
and
that
the
Lord
would
put
his
spirit
vpon
them
.
He
cared
not
what
became
of
his
owne
credit
and
estimation
among
the
people
,
so
that
God
might
be
honored
&
glorified
among
them
.
The
like
mind
was
in
Iohn
Baptist
,
when
his
Disciples
tolde
him
that
all
men
began
to
flocke
after
Christ
,
and
to
resort
to
him
,
whereby
they
feared
the
fame
of
their
Maister
would
decay
,
he
said
vnto
them
,
[
l
](A22481-e44190-b)
l
Ioh.
3
,
28
,
30.
Yee
your selues
are
my
witnesses
that
I
said
,
I
am
not
that
Christ
,
but
that
I
am
sent
before
him
:
hee
must
increase
,
but
I
must
decrease
.
The
like
wee
see
,
when
the
Disciples
of
Christ
forbad
him
that
cast
out
deuils
in
Christs
name
,
because
hee
was
not
one
of
the
Disciples
:
for
Christ
said
vnto
them
,
[
m
](A22481-e44210-b)
m
Mark
9
,
38.
Forbid
him
not
,
for
there
is
no
man
that
can
do
a
Myracle
by
my
name
,
that
can
lightly
speake
euill
of
me
:
whosoeuer
is
not
against
vs
,
is
on
our
part
.
Let
vs
take
heede
of
this
enuy
,
which
is
a
greefe
arising
of
another
mans
prosperity
,
alwayes
ioyned
with
a
secret
kinde
of
malice
towardes
him
that
is
enuied
.
This
is
a
wilde
plant
springing
vp
in
the
soule
,
which
destroyeth
true
Charitie
,
reioysing
at
the
euill
,
and
sorrowing
for
the
good
that
befalleth
our
Brethren
.
And
howsoeuer
enuie
be
noysome
and
pernitious
to
others
,
it
is
more
hurtfull
to
him
that
possesseth
it
,
it
tormenteth
his
minde
,
it
wasteth
his
bodie
,
it
fretteth
his
minde
,
it
shortneth
his
dayes
,
and
it
destroyeth
his
soule
.
It
setteth
him
on
worke
to
backbite
and
slaunder
his
Neighbour
,
and
to
denie
him
all
duties
of
humanity
.
So
then
,
enuy
,
hatred
,
and
back-byting
,
alwayes
go
together
,
as
three
Cankers
,
and
euill
sores
,
that
consume
the
bodie
,
hurt
the
good
Name
,
lessen
the
guifts
,
and
repine
at
the
goods
of
our
Brethren
.
And
if
it
be
euill
to
enuy
the
guifts
of
God
,
&
our
eye
should
not
bee
euill
,
because
the
Lords
eye
is
good
:
Much
more
euill
is
it
,
to
scorne
,
mocke
,
and
disgrace
the
guifts
of
God
in
his
Seruants
,
as
prophane
Beasts
,
and
Heathnish
Atheists
doo
in
these
dayes
,
saying
;
you
are
an
holy
Brother
,
you
are
a
Saint
,
you
are
a
man
of
God
.
This
sitting
downe
in
the
seate
of
Scorners
,
is
woorse
then
dwelling
in
the
foule
and
irkesome
Caue
of
enuie
;
and
therefore
,
let
vs
beware
thereof
.
Let
vs
praise
the
guiftes
of
GOD
,
in
whomsoeuer
wee
finde
them
,
whether
in
Friend
or
enemy
.
[
n
](A22481-e44260-b)
n
Leuit.
6
,
5.
&
9
,
24.
and
10
,
1
were
appointed
to
maintaine
the
Fire
vppon
the
Altar
day
and
night
,
that
it
should
neuer
goe
out
,
because
it
was
from
Heauen
,
and
they
were
forbidden
to
offer
straunge
Fire
.
So
the
Apostle
warneth
Timothy
,
and
[
o
](A22481-e44280-b)
o
2
Tim.
1
,
6.
putteth
him
in
remembrance
that
hee
stirre
vp
the
guift
of
GOD
which
is
in
him
,
by
the
putting
on
of
his
handes
.
Dauid
,
Peter
,
and
many
others
,
yet
euen
then
they
remaine
in
them
,
though
not
felt
,
as
fire
couered
in
the
ashes
,
or
as
the
light
ouer-shaddowed
with
a
cloud
.
This
the
Apostle
Iohn
testifieth
,
saying
;
[
p
](A22481-e44330-b)
p
1
Iohn
3
,
9.
Whosoeuer
is
borne
of
God
sinneth
not
,
for
his
seede
remayneth
in
him
,
neyther
can
hee
sinne
,
because
hee
is
borne
of
God
.
Where
hee
teacheth
,
that
Faith
and
Loue
of
Holynesse
are
neuer
lost
,
which
serueth
to
the
comfort
of
the
Godly
,
not
to
nourish
securitie
of
the
Flesh
in
themselues
.
[
The
fellowship
or
communication
of
thy
Faith
.
]
Heere
we
see
how
the
Apostle
in
the
matter
of
his
Prayer
which
hee
vsed
for
Philemon
,
intreated
for
the
communicating
and
fellowship
of
his
gifts
,
that
is
,
that
they
should
flow
and
yssue
out
,
to
the
good
and
benefit
,
to
the
profit
and
bettering
of
others
.
[
q
](A22481-e44410-b)
q
Math.
13
,
52
and
25
,
14.
Luke
19
,
13.
hee
is
likened
to
an
House-holder
,
which
bringeth
foorth
out
of
his
Treasure
,
thinges
both
new
and
old
.
His
olde
and
new
store
must
not
be
kept
to
himselfe
,
but
be
brought
forth
,
and
serue
for
his
fellow
Seruants
.
So
in
the
parable
propounded
,
Luke
19.
this
appeareth
;
A
certaine
Noble-man
went
into
a
farre
Countrey
,
to
receiue
for
himselfe
a
Kingdome
,
and
so
to
come
againe
:
and
hee
called
his
tenne
Seruants
,
and
deliuered
vnto
them
tenne
peeces
of
Money
,
and
sayde
vnto
them
,
Occupy
till
I
come
.
And
afterwarde
,
the
first
came
,
saying
;
Lorde
,
thy
peece
hath
encreased
tenne
peeces
:
and
the
second
sayde
,
thy
peece
hath
encreased
fiue
peeces
.
The
Apostle
likewise
sheweth
,
that
all
the
guifts
of
Wisedome
,
Knowledge
,
Faith
,
Prophesying
,
the
guiftes
of
healing
,
the
operation
of
great
works
,
the
discerning
of
spirits
,
the
diuersity
of
toongs
,
the
interpretation
of
tongues
[
r
](A22481-e44440-b)
r
1
Cor.
12
,
7.
are
distributed
to
euery
man
seuerally
to
profit
withall
,
and
for
the
good
of
the
whole
body
.
And
speaking
of
such
as
haue
temporall
thinges
,
hee
chargeth
Timothy
to
charge
them
that
are
rich
in
this
world
,
that
they
be
not
high-minded
,
nor
trust
in
vncertaine
riches
,
but
in
the
liuing
God
who
giueth
vs
abundantly
all
things
to
enioy
,
that
they
do
good
,
and
be
rich
in
Good-workes
,
and
bee
ready
to
distribute
and
communicate
.
All
blessings
therefore
are
to
bee
communicated
and
distributed
to
others
,
they
ought
not
to
be
laid
vp
in
a
Napkin
,
or
be
buried
in
the
earth
,
or
be
couered
vnder
a
bushell
,
as
the
manner
of
many
men
is
.
If
the
Sonne
make
[
s
](A22481-e44500-b)
s
Iohn
8
,
36.
you
free
,
you
shall
bee
free
indeede
.
Notwithstanding
this
freedome
,
it
is
a
part
of
their
dignity
to
be
the
seruants
of
God
,
and
a
part
of
their
duty
to
bee
seruants
to
men
,
to
seeke
their
good
,
to
procure
their
benefite
,
to
further
their
edification
,
and
to
finish
their
saluation
.
This
is
it
which
the
Apostle
Paule
setteth
downe
,
1
Cor.
9
,
19.
Though
I
bee
free
from
all
Men
,
yet
haue
I
made
my selfe
Seruant
vnto
all
Men
,
that
I
may
winne
the
more
.
Wee
are
brought
into
the
World
,
to
doo
good
to
others
,
and
to
be
as
Candles
to
giue
light
to
others
,
rather
then
to
our selues
.
This
made
the
same
Apostle
in
another
place
say
,
[
u
](A22481-e44540-b)
u
1
Cor
4
,
5.
We
preach
not
our selues
,
but
Christ
Iesus
the
Lord
,
and
our selues
your
seruants
for
Iesus
sake
.
If
then
,
the
Ministers
be
the
seruants
of
the
Church
,
and
all
men
Seruauntes
one
toward
another
;
wee
must
in
all
thinges
shew
our selues
Seruants
,
by
seruing
the
necessities
,
and
seeking
the
good
of
all
our
Bretheren
amongst
whom
we
liue
.
[
x
](A22481-e44580-b)
x
1
Cor.
12
,
12
bodie
is
one
,
and
hath
many
members
,
and
all
the
members
of
the
bodie
,
which
is
one
,
though
they
be
many
,
yet
are
but
one
bodie
;
euen
so
,
is
Christ
.
And
afterwarde
,
If
one
member
suffer
,
all
suffer
with
it
:
if
one
member
be
had
in
honour
,
all
the
members
reioyce
with
it
.
If
then
we
had
Faith
to
beleeue
,
that
we
are
neerely
ioyned
together
,
one
to
another
,
as
members
of
one
body
,
we
would
faithfully
employ
our selues
to
the
good
and
comfort
one
of
another
.
Giue
an
account
of
thy
Stewardship
,
for
thou
mayst
be
no
longer
Steward
.
This
is
the
reason
vrged
by
the
Apostle
Peter
,
[
y
](A22481-e44640-b)
y
1
Pet.
4
,
10.
Let
euery
man
as
he
hath
receiued
the
guift
,
minister
the
same
one
to
another
,
as
good
disposers
of
the
manifold
grace
of
GOD.
Seeing
then
,
we
are
made
Seruants
,
Members
,
and
Stewards
,
to
serue
one
to
another
,
to
helpe
one
another
,
and
to
Minister
one
to
another
,
we
are
bound
to
respect
the
faithfull
as
our
fellow-seruants
,
to
doo
them
good
as
our
fellowe
members
,
and
procure
their
benefite
as
partes
of
the
same
Family
with
vs
.
We
see
in
the
Parable
,
he
that
had
receyued
fiue
Talents
,
encreased
fiue
other
Talents
;
and
hee
that
had
receyued
two
Talents
,
gained
other
two
also
;
and
these
are
called
good
and
faithfull
Seruants
.
The
Apostle
Paule
writing
to
the
Phillippians
,
[
z
](A22481-e44710-b)
z
Phil.
2
,
4.
Looke
not
euerie
man
on
his
owne
thinges
,
but
euerie
Man
also
on
the
thinges
of
other
men
.
Heereby
such
are
reprooued
,
as
are
Louers
of
them-selues
,
inuent
for
them-selues
,
care
for
them-selues
,
labour
for
themselues
,
and
do
the
duties
of
their
calling
for
themselues
:
these
doo
not
mind
or
meane
any
good
to
the
Church
,
or
to
their
poore
Brethren
,
they
care
for
nothing
but
their
owne
aduantage
.
[
a
](A22481-e44770-b)
a
Zach
11
,
17
O
Idoll
Shepheard
,
that
leaueth
the
flocke
,
the
sword
shall
be
vpon
his
arme
,
and
vpon
his
right
eye
:
his
arme
shall
he
cleane
dried
vp
,
and
his
right
eye
shall
bee
vtterly
darkned
.
The
like
we
may
say
also
of
the
people
,
who
haue
profited
by
the
preaching
of
the
Gospell
,
and
gathered
much
instruction
,
to
their
great
comfort
,
when
they
beginne
to
stand
at
a
stay
,
and
to
cease
the
course
into
which
they
are
entred
;
all
things
go
backward
with
them
,
they
becom
luke-warme
,
they
haue
lesse
knowledge
(
I
speake
of
many
of
our
professors
)
then
they
had
;
ten
,
yea
twentie
yeares
agoe
:
their
zeale
is
turned
into
coldnesse
,
their
forwardnesse
into
backwardnesse
,
their
Prayers
into
pleasures
,
their
earnestnesse
into
negligence
,
their
loue
into
loathing
,
their
hearing
into
dulnesse
and
deafenesse
,
their
eares
aie
stopped
,
and
are
made
hard
and
heauie
;
they
were
wont
to
draw
others
to
the
exercises
of
Religion
,
but
nowe
themselues
stand
in
neede
to
be
haled
and
pulled
vnto
them
:
they
were
woont
to
light
a
Candle
,
and
lead
the
way
to
others
,
now
their
light
is
put
out
,
and
they
remaine
in
darknesse
themselues
.
These
men
through
their
benumming
and
back-sliding
,
cause
the
name
of
God
to
be
euill
spoken
of
,
raise
a
scandall
vpon
their
profession
,
bring
an
euil
name
vpon
the
word
,
and
open
the
mouths
of
wretched
men
to
speak
against
true
Religion
,
and
all
those
that
do
embrace
it
.
True
Religion
is
a
woorthy
worke
,
and
a
great
building
,
it
requireth
harde
labour
,
great
patience
,
much
striuing
,
and
long
continuance
,
whereof
our
Sauiour
Christ
putteth
vs
in
mind
,
when
he
saith
,
[
b
](A22481-e44800-b)
b
Luke
14
,
28.
29.
Which
of
you
,
minding
to
builde
a
Tower
,
sitteth
not
down
before
,
and
counteth
the
cost
,
whether
he
haue
sufficient
to
performe
it
,
least
that
after
he
hath
laide
the
foundation
,
and
is
not
able
to
performe
it
,
all
that
behold
it
begin
to
mocke
nim
,
saying
;
This
man
began
to
build
,
&
was
not
able
to
make
an
end
.
Wherefore
,
it
standeth
all
Pastors
&
people
vpon
,
to
remember
from
whence
they
are
falne
,
and
to
do
their
first
workes
,
lest
God
come
against
them
in
his
anger
,
and
vex
them
in
his
fore
displeasure
.
The
calling
of
the
Ministery
is
an
high
calling
;
it
is
one
of
the
highest
callings
;
but
if
wee
make
it
a
calling
of
ease
and
ydlenesse
,
feeding
our selues
,
and
not
teaching
the
people
,
we
disgrace
our
office
,
and
make
it
most
vile
with
God
and
men
.
This
is
it
which
our
Sauiour
expresseth
vnder
the
comparison
of
Salt
,
when
hee
saith
,
[
c
](A22481-e44820-b)
c
Luke
14
,
35.
Salt
is
good
,
but
if
Salt
haue
lost
his
sauour
wherwith
shall
it
be
salted
?
It
is
neither
meet
for
the
Land
,
not
yet
for
the
Dunghill
,
but
men
cast
it
out
.
All
other
things
,
though
corrupted
and
spoyled
,
yet
retaine
some
other
vse
;
as
we
see
in
Wine
when
it
is
sower
,
in
a
Tree
when
it
is
dead
and
withered
,
and
in
straw
when
it
is
rotten
,
they
are
turned
into
other
vses
;
but
if
[
d
](A22481-e44840-b)
d
Berent
.
in
Luke
14.
the
Salt
be
vnsauoury
,
it
is
good
for
nothing
,
it
is
hurtfull
for
the
Land
,
it
is
vnprofitable
for
the
Dunghil
,
no
reckoning
or
account
is
to
be
made
of
it
,
[
e
](A22481-e44860-b)
e
Socrat.
lib.
3.
cap.
13.
but
to
be
troden
vnder
foot
as
vnsauoury
.
So
then
,
such
as
are
made
Ouer-seers
of
others
to
teach
the
Church
,
and
watch
ouer
the
people
of
God
,
are
reproued
,
being
idle
&
slothfull
,
and
such
as
will
take
no
paines
in
instructing
those
that
are
committed
vnto
them
.
Let
Ministets
be
diligent
and
watchfull
to
doe
the
duties
of
their
calling
:
let
them
preach
the
worde
in
season
,
and
out
of
season
;
let
them
beware
of
sluggishnesse
and
slothfulnesse
.
Al
such
as
are
idle
and
negligent
,
are
not
worthy
to
be
maintained
,
they
vsurpe
that
hire
which
they
receiue
,
they
haue
no
right
or
interrest
to
liue
of
the
Gospell
,
that
doe
not
preach
the
Gospell
;
they
haue
no
iust
title
to
eate
the
milke
of
the
flocke
,
that
do
not
feede
the
Sheepe
,
albeit
they
may
claim
their
wages
by
the
Lawes
of
men
,
yet
they
are
no
better
in
the
account
of
the
high
God
,
then
Theeues
and
robbers
that
liue
by
ruine
and
spoyle
of
the
people
,
[
f
](A22481-e44890-b)
f
Gal.
6.
6.
who
are
partakers
of
all
their
goods
,
and
yet
like
wrongfull
vsurpers
,
they
wil
not
teach
them
in
the
word
;
yea
the
good
ordinances
of
men
require
,
that
such
as
receiue
wages
should
doo
the
worke
,
and
such
as
take
the
hire
,
should
take
the
paines
.
If
any
man
haue
an
house
to
build
,
if
he
see
the
Carpenter
and
Mason
idle
,
and
do
nothing
,
so
that
the
frame
to
bee
set
vp
,
is
in
no
greater
forwardnesse
in
the
end
of
the
yeare
,
then
it
was
in
the
beginning
,
will
hee
pay
them
their
wages
?
Or
if
we
haue
any
businesse
to
do
,
will
we
pay
the
workemen
before
the
worke
be
finished
,
or
if
they
let
it
alone
and
leaue
it
vndone
?
And
shall
it
go
worse
with
the
people
of
God
,
then
all
other
that
hire
labourers
to
labor
for
them
?
Or
shall
they
alone
be
constrained
,
to
maintaine
and
sustaine
ydle
Lubbers
and
loyterers
that
can
do
nothing
,
or
will
do
nothing
,
more
then
a
Child
of
seauen
yeares
old
may
do
as
well
as
themselues
?
We
are
the
Lordes
Builders
,
and
spirituall
Masons
to
build
his
Church
;
we
are
his
husbandmen
to
Till
his
ground
;
we
are
Shepheards
to
feede
his
flocke
.
It
is
out
dutie
to
frame
his
building
,
and
euery
day
to
adde
somewhat
to
the
building
.
It
is
our
duty
to
Plough
vp
the
fallow
ground
,
and
sow
the
precious
seed
of
the
word
among
them
,
that
they
may
grow
thereby
.
It
is
our
dutie
to
feed
his
Sheepe
with
wholesome
food
,
and
to
lead
them
into
greene
pastures
.
If
we
bee
not
carefull
to
do
our
worke
,
there
is
no
reason
we
should
receiue
his
wages
;
and
if
we
care
not
to
discharge
the
duty
,
we
cannot
with
a
good
Conscience
take
a
penny
:
if
we
will
be
at
no
paines
,
what
warrant
haue
we
to
make
any
gaines
by
our
ydlenesse
.
God
hath
prouided
for
vs
a
liberall
allowance
;
hee
requireth
of
the
people
a
cheereful
performance
thereof
,
and
he
chargeth
the
ministers
to
haue
a
carefull
remembrance
to
labour
in
the
Lordes
haruest
,
that
so
they
may
eate
their
owne
bread
,
and
not
liue
by
the
sweate
of
other
mens
browes
.
It
is
a
generall
rule
deliuered
by
the
Apostle
,
binding
all
persons
and
degrees
of
men
,
[
g
](A22481-e44910-b)
g
2
Thes.
3
,
10
11.
Euen
when
we
were
with
you
,
this
we
warned
you
of
,
that
if
there
were
any
which
would
not
worke
,
that
he
should
not
eate
:
for
wee
heare
,
that
there
are
some
which
walke
among
you
inordinately
,
and
worke
not
at
all
,
&c.
Let
all
such
therefore
,
as
are
negligent
in
the
work
of
the
Lord
,
and
stand
ydle
without
employment
,
consider
,
that
as
God
hath
giuen
no
guifts
to
be
ydle
,
but
to
be
vsed
,
so
he
would
haue
no
ydle
persons
to
bee
maintained
,
he
doth
grudge
them
their
meate
,
he
dooth
not
allow
them
a
Morsell
of
bread
,
he
regardeth
not
though
they
starue
,
that
will
not
set
their
handes
to
labour
.
For
,
he
inhibiteth
and
forbiddeth
his
Church
and
people
,
to
bestowe
any
thing
vppon
sluggards
,
or
to
giue
them
any
succour
,
to
the
end
,
that
the
forcible
weapon
of
necessity
may
constraine
them
to
set
their
hand
to
worke
,
and
also
to
busie
themselues
in
the
Calling
which
they
professe
.
And
this
standeth
with
exceeding
great
equitie
,
and
good
reason
.
For
,
what
is
meate
,
but
the
rewarde
of
Labour
?
And
what
is
the
Wages
which
they
haue
,
but
the
recompence
of
the
Worke
?
Or
,
what
is
hyre
,
but
onely
the
reward
of
paines-taking
?
Now
,
he
that
doth
no
good
,
but
is
vnprofitable
to
mankind
,
and
is
not
dilligent
in
his
businesse
,
what
right
or
reason
is
it
,
that
he
should
be
rewarded
as
a
Labourer
?
[
a
](A22481-e45000-b)
a
Amos
7.
10
,
12.
hee
sent
to
Ieroboam
king
of
Israel
,
saying
;
Amos
hath
conspired
against
thee
in
the
midst
of
the
house
of
Israel
,
the
Land
is
not
able
to
beare
his
words
.
And
hee
saide
to
Amos
,
O
thou
the
Seer
,
flee
thou
away
into
the
Land
of
Iudah
,
and
there
eate
thy
Bread
,
and
prophesy
there
,
but
prophesie
no
more
at
Bethel
,
for
it
is
the
Kinges
Chappell
,
and
it
is
the
Kings
Court
.
These
are
like
to
the
cruell
Priests
and
Prophets
,
that
suffered
not
[
b
](A22481-e45040-b)
b
Ier.
26
,
8.
&
38
,
6.
Ieremiah
to
publish
the
word
of
the
Lord
,
but
stopped
his
mouth
,
and
clapt
him
vp
in
prison
,
and
if
their
rage
had
not
bin
repressed
,
and
their
malice
restrained
,
they
woulde
not
haue
rested
,
till
they
had
put
him
to
death
,
and
brought
him
to
destruction
.
He
was
as
a
silly
Lambe
in
the
iawes
and
clawes
of
blood-sucking
Wolues
,
and
led
vnto
the
slaughter
,
hee
sought
not
anie
reuenge
against
them
,
but
onely
said
,
[
c
](A22481-e45060-b)
c
Ier.
26
,
14.
15
As
for
me
,
bohold
I
am
in
your
hands
,
do
with
me
as
ye
thinke
good
and
right
:
but
know
ye
for
certaine
,
that
if
ye
put
mee
to
death
,
ye
shall
surely
bring
innocent
blood
vpon
your selues
,
and
vpon
this
Citty
,
and
vpon
the
Inhabitants
thereof
,
for
of
a
truth
the
Lord
hath
sent
me
vnto
you
,
to
speak
all
these
words
in
your
eares
.
These
are
like
to
the
[
d
](A22481-e45080-b)
d
Acts
4
,
17.
and
5
,
28.
chiefe
Priest
and
Pharisies
,
who
threatned
and
charged
the
Apostles
that
they
should
thenceforth
speake
or
teach
no
man
in
Christs
name
;
but
they
answeared
,
We
ought
rather
to
obey
God
then
men
.
And
againe
,
Whether
it
be
right
in
the
sight
of
God
to
obey
you
rather
then
God
,
iudge
ye
.
These
are
like
to
that
ambitious
Diotrephes
,
mentioned
by
the
Apostle
Iohn
in
his
third
Epistle
.
[
e
](A22481-e45130-b)
e
3
Iohn
9
,
10
who
as
hee
loued
to
haue
the
preheminence
among
them
,
so
hee
pratled
against
the
true
seruants
of
God
with
malicious
words
,
and
not
therewith
content
,
neither
hee
himselfe
receiueth
the
Brethren
,
but
forbiddeth
them
that
woulde
receiue
them
,
and
thrusteth
them
out
of
the
Church
.
It
is
an
horrible
sinne
to
take
away
the
preaching
of
Gods
word
from
men
.
For
whatsoeuer
men
pretend
to
excuse
their
sinne
,
and
what
Figge
leaues
soeuer
they
patch
together
to
couer
their
shame
,
they
are
guilty
of
the
destruction
and
damnation
of
so
many
soules
,
as
by
them
might
haue
bin
instructed
.
Iudas
was
guilty
of
an
hainous
sinne
for
betraying
and
deliuering
the
body
of
one
innocent
to
a
temporall
death
:
but
these
shall
be
arraigned
of
high
treason
against
Iesus
Christ
,
who
betray
many
thousand
soules
into
the
hands
of
Satan
,
and
throw
them
into
the
iawes
of
death
,
euen
of
eternall
death
.
Such
are
the
bloody
Papists
,
which
deny
the
vse
of
the
scriptures
to
the
people
,
and
debarre
them
of
the
meanes
of
getting
knowledge
.
And
such
are
all
carnall
Gospellers
,
which
thinke
the
preaching
of
the
Gospel
,
to
be
a
needlesse
and
superfluous
thing
,
and
account
the
people
to
haue
sufficient
,
so
that
they
haue
a
praying
Ministry
alone
,
and
the
seruice
read
distinctly
among
them
.
Let
vs
therefore
take
heede
,
that
we
doo
not
stoppe
the
course
of
the
Gospell
,
or
put
out
the
light
that
would
shine
into
our
hearts
,
but
rather
further
(
with
all
our
power
)
the
trueth
that
God
hath
set
vp
among
vs
,
and
spread
abroad
his
sauing
health
,
that
so
glory
may
be
gained
to
his
name
.
[
f
](A22481-e45170-b)
f
Heb.
6
,
11
,
12
We
desire
that
euerie
one
of
you
shew
the
same
diligence
,
to
the
full
assurance
of
hope
vnto
the
end
,
that
ye
be
not
sloathfull
,
but
followers
of
them
which
through
Faith
and
Patience
inherit
the
promises
.
God
is
constrained
oftentimes
to
take
away
the
means
that
he
sendeth
for
our
good
,
when
we
make
no
good
vse
of
them
;
he
taketh
away
good
Pastors
,
he
sendeth
&
setteth
vp
euill
Pastors
in
their
roomes
,
when
we
do
not
profit
,
nor
are
careful
to
make
others
profit
by
vs
.
This
the
Prophet
Zacharie
denounceth
from
the
mouth
of
the
Lord
,
[
g
](A22481-e45200-b)
g
Zach.
17
,
16
I
will
raise
vp
a
Shepheard
in
the
Land
,
which
shall
not
looke
for
the
thing
that
is
lost
,
nor
seeke
the
tender
Lambes
,
nor
healt
that
that
is
hurt
,
nor
feede
that
which
standeth
vp
,
but
he
shall
eate
the
flesh
of
the
fat
,
and
teare
the
clawes
in
peeces
.
This
also
Christ
our
Sauiour
teacheth
in
the
Gospell
,
[
h
](A22481-e45220-b)
h
Math.
13
,
12
Whosoeuer
hath
,
to
him
shall
be
giuen
,
and
he
shall
haue
abundance
:
but
whosoeuer
hath
not
,
from
him
shall
be
taken
away
,
euen
that
he
hath
.
Furthermore
,
in
the
parable
of
the
man
,
that
going
into
a
farre
Countrey
,
called
vnto
him
his
seruants
,
and
deliuered
vnto
them
his
goods
;
we
see
that
the
euil
seruant
,
that
hauing
receiued
a
Talent
hid
it
in
the
ground
,
&
brought
onely
a
Talent
to
his
Maister
againe
,
hath
[
i
](A22481-e45250-b)
i
Math
25
,
28.
that
taken
from
him
,
and
it
is
giuen
to
him
that
had
gotten
and
gained
fiue
Talents
.
It
is
accounted
an
euill
Tree
,
not
that
onely
which
bringeth
forth
euill
fruit
,
but
that
also
which
bringeth
forth
no
fruit
.
It
is
accounted
euill
ground
,
not
onely
that
which
beareth
Thornes
and
Briars
,
but
that
also
which
bringeth
forth
no
Corne
for
the
vse
of
man
.
He
is
accounted
an
vniust
steward
,
not
onely
that
wasteth
his
Maisters
goods
&
conuerteth
them
to
his
own
vse
,
but
he
that
keepeth
them
safe
and
sound
without
imployment
,
which
he
had
receiued
to
lay
out
,
to
dispense
and
to
distribute
.
He
is
accounted
an
euill
seruant
,
not
onely
that
selleth
to
others
or
reserueth
to
himselfe
his
Maisters
Corne
which
he
should
haue
sowed
in
the
earth
,
that
it
might
haue
brought
forth
great
increase
and
a
plentifull
Haruest
,
but
he
that
keepeth
it
by
him
,
and
in
the
end
deliuereth
it
backe
in
the
same
manner
and
measure
that
he
tooke
it
.
So
are
we
vnfaithfull
seruants
,
vniust
Stewards
,
and
euill
bestowers
of
our
Maisters
mony
,
if
we
let
it
lye
by
vs
,
and
do
not
imploy
it
to
some
gaine
.
If
then
they
be
blamed
and
vnrewarded
that
gaine
nothing
,
what
shall
they
be
esteemed
,
that
loose
the
Stocke
,
and
dash
away
the
principall
.
Againe
,
if
God
haue
giuen
vnto
vs
this
worldes
good
,
he
requireth
of
vs
to
do
good
with
it
,
to
helpe
those
that
are
in
want
,
and
to
distribute
to
the
necessities
of
the
Saintes
.
Hath
God
beene
liberall
to
vs
,
that
we
should
be
hand-bound
and
heart-bound
vnto
others
?
He
hath
left
the
poore
with
vs
,
that
we
should
be
in
stead
of
God
to
them
,
[
k
](A22481-e45260-b)
k
Exod
4
,
16.
as
Moses
is
said
to
be
giuen
to
Aaron
in
Gods
stead
as
a
wise
Councellor
,
so
we
are
appointed
to
be
vnto
them
as
a
wise
distributer
,
supplying
that
which
is
wanting
vnto
them
.
How
should
God
giue
much
vnto
vs
,
when
for
his
sake
we
will
not
giue
a
little
.
If
we
were
in
their
case
and
condition
,
and
had
experience
how
great
the
misery
of
want
is
,
and
how
heauy
the
burden
of
pouerty
is
,
we
would
be
willing
to
be
refreshed
,
comforted
,
and
eased
:
[
l
](A22481-e45290-b)
l
Mat
7
,
12.
Therefore
whatsoeuer
ye
would
that
men
should
do
to
you
,
euen
so
do
ye
to
them
,
for
this
is
the
Law
and
the
Prophets
.
Whatsoeuer
we
do
vnto
them
,
shall
not
be
vnregarded
,
or
vnrewarded
:
we
sow
it
in
a
fruitfull
ground
,
and
we
shall
reape
it
againe
with
great
encrease
.
[
m
](A22481-e45340-b)
m
Dan
12
,
3.
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
.
Heereunto
accordeth
the
answere
of
Christ
to
the
question
of
Peter
,
[
n
](A22481-e45370-b)
n
Luk
12
,
42
,
43.
Who
is
a
faithfull
Steward
and
wise
,
whom
the
Maister
shall
make
Ruler
ouer
his
houshold
,
to
giue
them
their
portion
of
meat
in
season
?
Blessed
is
that
seruant
whom
his
Maister
when
he
commeth
shall
find
so
doing
.
We
shall
find
more
comfort
of
conscience
and
ioy
of
heart
,
and
gladnesse
of
spirit
,
when
we
depart
this
life
,
that
we
haue
beene
faithfull
in
that
little
committed
to
our
trust
,
and
made
others
partakers
of
it
as
well
as
our selues
,
then
if
wee
had
great
abundance
of
earthly
blessings
,
and
were
owners
of
the
whole
world
.
The
like
comfort
shall
all
faithfull
people
of
God
find
,
that
haue
distributed
their
Maisters
goodes
,
they
shall
receiue
their
reward
,
according
vnto
their
worke
.
We
see
the
haruest
is
answereable
to
the
seed
time
,
and
they
shal
reap
as
they
haue
sowed
.
Then
they
shall
tast
the
sweetnesse
,
and
reap
the
comfort
of
their
labor
,
bestowed
in
applying
themselues
to
the
profit
of
others
.
Their
last
day
shall
be
a
blessed
day
vnto
them
,
when
they
shall
finde
God
as
readie
to
communicate
vnto
them
his
glory
,
as
they
haue
bin
to
do
to
others
their
duty
,
and
to
bestow
vpon
them
the
fruits
of
mercy
,
and
the
works
of
charity
.
The
greatest
good
is
to
seeke
to
gaine
their
soules
;
the
next
,
is
to
giue
to
their
bodies
.
On
the
other
side
,
howe
vncomfortable
shall
that
day
of
our
leparture
be
,
how
wofull
and
full
of
trouble
,
bringing
horror
of
conscience
,
vexation
of
spirit
,
and
confusion
of
face
:
Woe
then
,
woe
(
I
say
)
to
all
idle
Ministers
,
and
sluggish
people
,
that
when
they
are
to
bee
gathered
vnto
their
Fathers
,
and
ly
vpon
their
death
beds
,
cannot
remember
what
good
they
haue
done
,
but
shall
bee
troubled
and
tormented
with
the
consideration
of
this
,
what
good
they
might
haue
done
,
that
they
might
haue
beene
fruitfull
trees
,
but
haue
beene
barren
;
Good
ground
,
but
haue
beene
euill
.
These
men
haue
nothing
else
to
muse
and
meditate
vpon
,
but
how
they
haue
spent
whol
dayes
and
nights
,
whole
moneths
and
yeares
,
in
eating
and
drinking
,
in
feasting
and
company
,
in
pleasures
and
pastimes
,
in
surfetting
and
drunkennes
,
and
what
comfort
shall
their
poore
distressed
soule
,
and
languishing
bodye
,
feele
in
that
day
,
but
crie
out
with
a
lamentable
cry
,
and
a
pittifull
howling
,
able
to
mooue
the
stones
,
and
to
pierce
the
rockes
,
that
all
is
vanity
,
and
then
condemne
their
folly
,
that
haue
placed
their
happinesse
in
this
vnhappinesse
,
and
the
ioy
of
their
spirit
,
in
this
sorrow
of
their
heart
.
For
,
if
that
be
true
which
the
Prophet
saith
,
[
o
](A22481-e45400-b)
o
Psal.
128
,
1
,
2
Prou.
10
,
4.
Blessed
is
euerie
one
that
feareth
the
Lord
,
and
walketh
in
his
wayes
:
when
thou
eatest
the
labours
of
thine
hands
,
thou
shalt
be
blessed
,
and
it
shall
be
well
with
thee
:
It
is
no
doubt
as
true
,
that
such
as
eate
not
the
fruit
of
their
labors
,
but
eate
the
fruite
of
their
lazinesse
and
loytering
,
are
accurssed
.
This
is
it
which
our
Sauiour
addeth
,
[
p
](A22481-e45420-b)
p
Luke
12
,
45
46.
If
that
seruant
say
in
his
heart
,
My
Maister
doth
deferre
his
comming
,
and
shall
begin
to
smite
the
Seruants
and
Maidens
,
and
to
eate
and
drinke
,
and
to
be
drunken
;
The
Maister
of
that
seruant
will
come
on
a
day
,
when
he
thinketh
not
,
and
at
an
houre
when
he
is
not
ware
of
,
and
will
cut
him
off
,
and
giue
him
his
portion
with
the
vnbeleeuers
,
&
that
Seruant
that
knew
his
Maisters
will
,
and
prepared
not
himselfe
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
Where
he
teacheth
,
that
as
eternall
life
is
the
reward
of
diligence
,
and
discharge
of
our
duty
,
so
is
eternal
destruction
the
wages
of
all
idle
bellies
.
Such
as
do
no
good
to
others
shall
know
at
the
last
that
they
haue
indeed
done
no
good
vnto
themselues
.
The
more
seruiceable
wee
haue
beene
to
others
,
the
more
profitable
shall
we
be
in
the
end
to
our selues
,
and
the
comfort
of
all
shall
be
felt
in
our
hearts
,
when
wee
shall
say
with
the
Apostle
,
[
q
](A22481-e45450-b)
q
2
Tim.
4
,
7
,
8
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
Faith
,
henceforth
is
laid
vp
for
me
the
Crowne
of
righteousnesse
,
which
the
Lord
the
righteous
iudge
shall
giue
me
at
that
day
,
and
not
to
mee
onely
,
but
vnto
all
them
also
that
loue
his
appearing
.
A
notable
example
heereof
,
wee
haue
in
Obadiah
,
who
was
Gouernor
of
Ahabs
house
,
when
he
saw
himselfe
in
distresse
of
famine
,
&
in
fear
least
Eliah
should
depart
,
he
called
to
remembrance
the
fruits
of
his
Faith
,
the
worship
of
God
,
and
the
fauour
shewed
to
his
children
,
and
heerein
hee
was
comforted
.
When
Iezebel
[
r
](A22481-e45510-b)
r
1
Kin.
18
,
13
slew
the
Prophets
of
the
Lord
,
he
hid
an
hundred
men
of
the
Lords
Prophets
by
fifties
in
a
Caue
,
and
fed
them
with
bread
and
water
.
Let
vs
therefore
neuer
bee
without
such
arguments
to
comfort
vs
,
wee
shall
finde
the
benefit
of
them
when
we
are
in
trouble
,
and
especially
when
we
are
going
out
of
the
world
.
[
And
that
whatsoeuer
good
thing
is
in
you
through
Christ
Iesus
may
be
knowne
.
]
The
Apostle
in
these
wordes
,
mentioneth
this
to
be
the
cause
,
why
he
would
haue
the
guifts
of
God
bestowed
vpon
Philemon
,
to
be
communicated
to
others
,
because
by
that
meanes
,
they
might
be
made
knowne
to
others
,
and
acknowledged
by
others
,
and
so
spread
abroad
farre
and
neere
.
[
a
](A22481-e45580-b)
a
Mat
5
,
16.
teacheth
Math.
5.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
Heauen
.
Thus
the
spirit
of
God
in
the
Scriptures
remembreth
the
righteousnesse
of
Noah
,
the
faith
and
obedience
of
Abraham
,
the
patience
of
Iob
,
the
chastity
of
Ioseph
,
the
meeknesse
of
Moses
,
the
single
heart
of
Dauid
,
the
sincerity
of
Nathaniell
,
the
labours
of
Paule
,
the
repentance
of
Peter
,
the
restitution
of
Zacheus
.
Christ
Iesus
publisheth
the
graces
of
God
that
shined
in
Iohn
Baptist
,
[
b
](A22481-e45710-b)
b
Iohn
5
,
35.
he
saith
he
was
a
burning
and
shining
Candle
,
and
that
they
would
for
a
season
haue
reioyced
in
his
light
.
The
Apostle
declareth
[
c
](A22481-e45720-b)
c
1
Tim
4
14.
that
the
faith
of
the
Romanes
is
published
throughout
the
whole
world
.
The
praise
of
Timothy
was
noysed
and
notifyed
in
the
Church
,
wherof
Paule
putteth
him
in
mind
to
make
his
proceedings
answearable
to
his
beginnings
and
to
the
hope
that
was
conceiued
of
him
,
[
c
](A22481-e45750-b)
c
1
Tim
4
14.
Despise
not
the
guift
that
is
in
thee
,
which
was
giuen
thee
by
prohecie
,
with
the
laying
on
of
the
handes
of
the
company
of
the
Eldership
.
So
likewise
the
fact
of
Mary
,
annointing
the
body
of
Christ
,
and
working
a
good
worke
vpon
him
to
bury
him
,
is
commanded
to
be
made
knowne
,
and
not
kept
secret
,
[
d
](A22481-e45780-b)
d
Mat
26
,
13.
Verily
I
say
vnto
you
,
wheresoeuer
this
Gospell
shall
be
preached
throughout
all
the
world
,
there
shall
also
this
that
she
hath
done
be
spoken
off
,
for
a
memoriall
of
her
.
Thus
the
Apostle
remembreth
the
[
e
](A22481-e45800-b)
e
1
Thes
1
,
3.
effectuall
faith
,
and
diligent
loue
,
and
the
patience
of
that
hope
in
our
Lord
Iesus
Christ
which
was
in
the
Thessalonians
.
So
he
recordeth
and
commendeth
the
liberallity
that
was
in
them
of
Macedonia
toward
the
poore
Saintes
at
Ierusalem
that
were
in
distresse
.
All
which
Testimonies
serue
to
teach
vs
,
that
it
is
our
duty
to
publish
the
guifes
of
God
vpon
vs
or
our
bretheren
,
not
to
hide
them
:
to
spread
them
abroad
,
not
to
smother
them
:
to
make
them
knowne
,
not
to
couer
and
conceale
them
to
our selues
.
[
f
](A22481-e45850-b)
f
Mat
5
,
16.
that
God
our
Father
may
be
glorified
which
is
in
heauen
.
One
end
of
good
workes
is
the
glory
of
God
.
They
can
neuer
please
him
,
vnlesse
they
ayme
at
that
marke
,
and
tend
to
that
end
.
This
the
Apostle
Peter
teacheth
,
[
g
](A22481-e45870-b)
g
1
Pet
2.
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
visitation
.
The
glory
of
men
and
the
magnifying
of
their
name
is
not
to
be
sought
after
;
but
of
God
,
to
whom
all
glory
is
due
.
[
h
](A22481-e45910-b)
h
1
Cor.
9
,
11
,
12.
That
on
all
parts
ye
may
be
made
rich
vnto
all
liberalitie
,
which
causeth
thorough
vs
thankesgiuing
vnto
God
,
for
the
ministration
of
this
seruice
,
not
onely
supplieth
the
necessities
of
the
Saints
,
but
also
abundantly
causeth
many
to
giue
thankes
to
God
.
The
reason
is
direct
,
and
of
great
force
.
[
i
](A22481-e45980-b)
i
2
Cor.
8
,
1
,
2.
We
do
you
also
,
to
wit
Bretheren
,
of
the
grace
of
God
bestowed
vpon
the
Churches
of
Macedonia
,
because
in
great
triall
of
affliction
their
ioy
abounded
,
and
their
most
extreame
pouertie
abounded
vnto
their
rich
liberality
.
Hauing
set
before
them
this
glasse
to
looke
vpon
,
and
in
it
to
beholde
themselues
,
that
albeit
the
Macedonians
themselues
had
heauie
burdens
laide
vpon
them
,
and
many
charges
of
their
owne
that
pressed
them
down
,
whereby
they
were
made
poore
,
yea
extreame
poore
,
yet
they
hung
not
backe
,
but
were
forward
according
to
their
power
,
yea
,
beyond
their
power
to
succour
others
.
He
exhorteth
the
Corinthians
heereupon
,
[
k
](A22481-e46010-b)
k
Verse
7.
That
as
they
abounded
in
euerie
thing
,
in
faith
,
and
word
,
and
knowledge
,
and
in
all
dilligence
,
and
in
their
loue
toward
the
Apostles
,
euen
so
they
should
shew
themselues
to
abound
in
this
grace
also
.
Likewise
hee
commendeth
the
Thessalonians
,
that
they
became
followers
of
them
,
[
l
](A22481-e46030-b)
l
1
Thes.
1
,
6.
7
And
receiued
the
word
in
much
affliction
,
with
ioy
of
the
Holy-Ghost
,
so
that
they
were
as
ensamples
to
all
that
beleeue
in
Macedonia
,
and
in
Achaia
.
So
when
he
hath
proued
that
Abrahams
Faith
[
m
](A22481-e46060-b)
m
Ro
4
,
22
,
23
was
imputed
to
him
for
righteousnesse
,
he
addeth
;
Now
it
is
not
written
for
him
only
,
but
also
for
vs
,
to
whom
it
shall
be
imputed
,
which
beleeue
in
him
that
raised
vp
Iesus
our
Lord
from
the
dead
.
So
then
,
if
we
lay
these
things
together
,
&
consider
the
person
of
God
,
of
the
Church
,
and
of
others
,
that
God
is
to
bee
glorified
,
that
the
faythfull
must
haue
their
mouthes
opened
to
praise
him
,
and
that
all
others
must
bee
prouoked
by
our
good
example
;
in
all
these
respects
we
learne
,
that
whensoeuer
God
bestoweth
his
guifts
,
and
we
tast
of
his
graces
,
or
others
are
made
partakers
of
his
goodnesse
,
we
must
be
carefull
to
make
the
same
knowne
to
others
.
[
n
](A22481-e46120-b)
n
2
Cor.
12
,
2.
visions
,
his
reuelations
,
when
the
false
Apostles
extolled
them-selues
aboue
him
,
to
the
reproach
of
his
person
,
to
the
slander
of
his
calling
,
to
the
disgrace
of
the
Gospell
,
and
to
the
dishonor
of
God
.
This
compelled
and
constrained
him
not
to
be
silent
in
his
owne
cause
,
or
rather
in
the
cause
of
God
and
his
Gospell
.
For
,
albeit
his
enemies
seemed
onely
to
contemne
him
,
and
set
his
person
at
naught
,
yet
the
contempt
reached
farther
,
and
thorough
his
sides
they
gaue
a
blow
and
a
wound
to
the
truth
it selfe
,
we
must
not
be
so
dissolute
and
carelesse
to
neglect
what
euery
one
speaketh
of
vs
,
but
be
iealous
of
our
credit
and
maintaine
our
good
name
,
especially
when
our
sincerity
and
Gods
verity
are
ioyned
together
.
We
see
how
Samuell
before
all
the
people
[
o
](A22481-e46140-b)
o
1
Sam
12
,
3.
protested
his
innocency
in
his
life
,
and
vprightnesse
in
his
calling
,
because
the
Isralites
had
reiected
him
and
brought
his
ministry
into
question
.
There
was
a
a
time
when
Christ
would
not
haue
himselfe
and
his
workes
knowne
;
to
wit
,
when
the
knowledge
might
hinder
him
and
his
preaching
,
but
he
[
p
](A22481-e46160-b)
p
Mat
10
,
27.
commanded
his
Apostles
to
speake
that
in
the
light
which
he
had
told
them
in
darknesse
,
and
to
preach
that
in
the
house
toppes
,
which
he
told
them
in
the
eare
.
This
serueth
to
condemne
those
that
derogate
from
the
godly
,
and
diminish
the
graces
that
God
hath
giuen
vnto
them
,
and
bestowed
vpon
them
.
For
howsoeuer
the
notes
of
Godlinesse
are
stamped
vpon
them
,
and
the
guiftes
of
God
do
shine
as
brightly
as
the
light
of
the
Sunne
in
them
,
whereby
they
are
marked
to
be
his
,
and
knowne
to
belong
vnto
him
,
yet
they
wil
lessen
and
extenuate
them
and
as
it
were
clip
the
Princes
Coyne
,
that
so
they
may
be
disgraced
.
This
is
a
manifest
note
of
a
Child
of
the
Deuill
,
and
of
representing
his
Image
.
For
as
the
names
giuen
to
Sathan
describe
his
nature
,
so
the
word
(
Deuill
)
in
the
orriginall
tongue
which
the
holy
Ghost
vseth
,
[
q
](A22481-e46170-b)
q
Reuel
22
,
10
signifieth
a
false
accuser
,
a
carper
,
a
cauiller
,
a
disgracer
,
a
slanderer
,
one
that
by
all
means
seeketh
to
deface
the
truth
and
those
that
vphold
and
support
it
.
Thus
the
nature
of
our
spirituall
aduersity
is
notably
painted
and
purtraied
out
vnto
vs
.
His
whole
practise
standeth
in
false
accusations
,
wrongfull
imputations
,
and
wilfull
calumniations
of
God
to
man
,
and
of
man
to
God
.
He
falsely
accused
God
to
our
first
parents
,
in
the
beginning
,
[
r
](A22481-e46180-b)
r
Gen
3
,
5.
to
enuy
their
good
estate
,
and
therefore
of
malice
forbad
them
the
Tree
of
the
knowledge
of
good
and
euil
.
He
falsely
accused
Iob
to
serue
God
;
[
s
](A22481-e46200-b)
s
Iob
1
,
9
,
10.
11.
in
hipocrisie
,
not
in
sincerity
;
with
shew
of
the
body
,
not
with
singlenesse
of
heart
;
to
be
seene
of
men
,
not
to
approue
himselfe
with
an
vpright
conscience
in
the
presence
of
God
.
These
quallities
of
the
Deuill
are
to
be
found
in
all
the
wicked
.
If
you
talke
and
reason
with
them
,
of
such
as
truely
feare
God
,
either
they
will
censure
them
as
Hipocrits
,
and
falsely
accuse
them
not
to
be
the
persons
which
they
make
profession
to
be
,
or
else
they
will
detract
from
them
and
diminish
those
guiftes
that
God
hath
abundantly
bestowed
vpon
them
.
Christ
Iesus
himselfe
could
not
escape
this
viperous
brood
,
who
was
accused
by
the
Deuils
ofspring
,
and
the
Children
of
darknesse
,
the
Scribes
and
Pharisies
,
to
be
a
Samaritan
,
to
haue
a
Deuill
,
to
be
a
Drunkard
,
to
be
a
Seducer
,
a
Blasphemer
,
and
what
not
?
So
was
it
with
his
Apostles
,
they
were
filled
with
the
holy
Ghost
,
and
endued
with
the
guiftes
of
tongues
,
yet
they
felt
the
smart
of
this
rod
,
and
were
wounded
with
this
sharpe
sword
,
they
were
accounted
Deceiuers
,
accused
as
Drunkards
,
slaunderd
as
Disturbers
of
the
common
peace
,
and
reuiled
as
Traitors
,
and
Rebels
against
Caesar
,
for
the
Disciple
must
not
looke
to
be
[
t
](A22481-e46220-b)
t
Iohn
15
,
20.
aboue
his
Maister
,
nor
the
seruant
greater
then
his
Lord
.
These
reuilings
and
reproaches
are
not
peculiar
to
Christ
and
his
Apostles
,
but
common
to
all
the
faithfull
and
true
beleeuers
in
his
name
,
they
tast
of
the
same
cup
,
and
haue
the
like
measure
measured
vnto
them
.
They
are
slandered
and
backbited
,
they
are
reuiled
and
taunted
for
the
truthes
sake
.
But
let
all
such
carpers
and
cauilers
looke
to
themselues
and
take
heed
to
their
estate
,
[
u
](A22481-e46230-b)
u
Iohn
8
,
44.
they
resemble
their
father
whose
workes
they
doe
,
and
they
shew
themselues
to
be
petty-Sathans
,
and
very
Deuils
incarnate
.
Now
such
as
are
the
Children
of
the
Deuill
,
must
look
to
haue
their
portion
with
the
Deuill
,
and
his
Angels
.
Let
vs
therefore
be
ready
to
magnifie
the
mercies
of
God
toward
our
bretheren
;
let
vs
speake
of
the
praises
of
him
that
hath
giuen
them
;
let
vs
remember
what
God
hath
done
for
vs
and
others
;
and
especially
let
vs
beware
that
we
do
not
disgrace
them
and
their
guiftes
,
which
tendeth
to
the
dishonour
of
him
that
gaue
them
.
For
as
Salomon
saith
,
[
x
](A22481-e46250-b)
x
Prou.
17
,
5.
and
14
,
31.
He
that
mocketh
the
poore
,
reprocheth
him
that
made
him
:
so
is
it
true
,
that
whosoeuer
contemneth
and
despiseth
,
reuileth
and
treadeth
vnder
his
foot
the
Godly
,
adorned
from
the
Throne
of
God
with
the
precious
graces
of
his
spirit
,
he
reproueth
and
reproacheth
God
himselfe
[
y
](A22481-e46270-b)
y
1
Iohn
2
,
29
who
hath
giuen
that
annointing
which
they
haue
receiued
of
him
.
Thus
we
see
how
we
are
to
behaue
our selues
in
respect
of
Gods
guiftes
;
we
must
not
be
ashamed
to
confesse
them
,
but
we
must
be
both
ashamed
and
afraid
to
deface
them
,
and
so
to
defraud
God
of
his
honour
due
vnto
him
.
[
z
](A22481-e46310-b)
z
Wherein
the
honour
of
the
Saints
consisteth
.
it
consisteth
in
these
pointes
:
First
,
that
God
be
magnified
and
praised
in
them
:
our
praising
of
them
must
tend
to
the
praising
of
him
,
who
hath
aduanced
them
,
and
crowned
them
with
his
gifts
.
God
must
be
all
in
all
to
vs
,
and
his
glorie
must
be
preferred
and
sought
for
of
vs
.
The
Apostle
remembring
the
History
of
his
owne
calling
and
conuersion
,
telleth
that
the
Churches
of
the
Iewes
saide
,
[
a
](A22481-e46320-b)
a
Gal.
1
,
22
,
23
Hee
which
persecuted
vs
in
times
past
,
now
preacheth
the
Faith
which
before
hee
destroyed
;
and
they
glorified
God
for
me
.
When
they
heard
he
was
gained
to
the
Gospell
,
they
considered
therein
,
the
power
,
goodnesse
,
and
mercie
of
God
,
and
with
ioy
of
heart
,
they
gaue
him
thankes
for
it
.
Secondly
,
the
Saints
should
be
honoured
by
an
approbation
of
Gods
guiftes
in
them
,
and
by
an
honourable
mention
of
them
.
For
,
seeing
they
haue
vsed
the
gifts
of
God
faithfully
,
he
wil
haue
their
gifts
praised
and
extolled
,
and
the
Saints
themselues
to
be
magnified
&
commended
.
So
the
Apostle
mentioning
his
persecuting
of
the
church
in
the
time
of
his
ignorance
,
addeth
,
[
b
](A22481-e46340-b)
b
1
Cor.
15
,
10
But
by
the
grace
of
God
I
am
that
I
am
,
and
his
grace
which
is
in
me
,
was
not
in
vaine
,
but
I
laboured
more
aboundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
which
is
with
me
.
So
in
the
Parable
of
the
talents
,
they
that
vsed
their
talents
well
,
&
increased
much
by
the
vse
of
them
,
do
heare
this
to
their
great
praise
,
[
c
](A22481-e46360-b)
c
Math.
25
,
21
It
is
well
done
good
seruant
&
faithfull
,
thou
hast
bin
faithfull
in
little
,
I
will
make
thee
Ruler
ouer
much
,
enter
into
thy
Maisters
ioy
.
Moses
is
reported
to
be
[
d
](A22481-e46380-b)
d
Heb
3
,
5.
&
11
,
2.
faithfull
in
all
the
house
of
God
,
as
a
seruanr
,
for
a
Witnesse
of
the
things
which
shold
be
spoken
after
.
So
the
Holy
Fathers
are
commended
by
the
Apostle
in
the
Epistle
to
the
Hebrews
,
who
through
their
faith
obtaind
a
good
report
.
3.
They
are
honored
of
vs
by
following
of
their
liues
,
and
by
an
imitation
of
their
vertues
,
being
as
examples
and
patternes
for
vs
,
to
walke
after
.
For
this
is
the
glorie
of
the
Saints
,
if
wee
followe
their
Fayth
,
Hope
,
Charity
,
Patience
,
Doctrine
,
and
other
like
graces
that
haue
appeared
in
them
.
The
Apostle
willeth
the
Phillippians
to
be
blamelesse
and
pure
,
as
the
sonnes
of
God
without
rebuke
,
in
the
midst
of
a
naughty
and
crooked
Nation
,
shining
among
them
as
lights
in
the
world
:
and
he
addeth
,
[
e
](A22481-e46410-b)
e
Phil.
2
,
16.
Holding
fast
the
word
of
life
,
that
I
may
reioyce
in
the
day
of
Christ
,
that
I
haue
not
run
in
vain
,
neither
haue
laboured
in
vaine
.
And
to
this
end
dooth
the
Scripture
make
plentifull
recorde
of
the
graces
of
God
,
giuen
to
the
Saintes
,
that
our
Faith
might
be
strengthened
and
confirmed
,
and
wee
encouraged
in
all
wel-doing
.
This
is
the
right
manner
of
honouring
the
Saintes
and
faithfull
Seruaunts
of
God
,
when
God
is
honoured
in
them
,
and
for
them
,
when
they
are
praysed
and
commended
,
and
when
wee
are
stirred
vp
to
good
things
by
their
example
.
As
for
Religious
Worship
of
adoration
and
inuocation
of
them
;
it
is
not
due
vnto
them
,
it
is
proper
to
God
,
[
f
](A22481-e46430-b)
f
Reuel.
22
,
9.
and
the
Saints
do
not
desire
it
,
or
accept
it
.
Wherefore
,
it
is
a
notorious
slaunder
of
the
Church
of
Rome
cast
out
against
vs
,
that
wee
contemne
and
despise
the
Saints
,
that
wee
deface
them
,
and
set
them
at
naught
,
whereas
wee
honour
them
as
God
hath
commaunded
them
to
bee
honoured
,
and
giue
them
that
reuerence
that
he
hath
appointed
.
It
were
horrible
impietie
to
speake
reproachfully
,
or
to
thinke
vnreuerently
of
them
whom
GOD
the
Father
honoureth
,
whome
the
Sonne
acknowledgeth
for
his
Bretheren
and
Heyres
with
him
,
whom
the
holy
spirite
calleth
his
Temple
to
dwell
in
.
The
Righteous
[
g
](A22481-e46450-b)
g
Psal.
112
,
6.
Prou.
10
,
7.
Luke
1
,
48.
shall
bee
had
in
euerlasting
remembrance
.
The
memoriall
of
the
iust
shall
be
blessed
.
The
Virgin
Marie
saith
,
He
hath
looked
vppon
the
poore
degree
of
his
seruant
;
for
beholde
,
from
henceforth
shall
all
ages
call
me
blessed
.
On
the
other
side
,
The
name
of
the
wicked
shall
rot
,
[
h
](A22481-e46500-b)
h
Psal.
109
,
13
and
in
the
generation
following
,
it
shall
be
put
out
.
But
the
Romain
Church
,
vnder
a
false
Title
of
honouring
the
Saints
,
doo
hide
and
couer
all
their
superstitions
,
and
bring
in
their
merites
and
mediation
,
vnder
colour
of
doing
reuerence
vnto
them
.
Now
,
the
Scripture
hath
fore-warned
vs
,
that
nothing
falleth
out
more
often
or
easily
,
then
to
erre
and
offend
in
honouring
of
the
Saints
.
Christ
reprooueth
the
Scribes
and
Pharisees
,
[
i
](A22481-e46530-b)
i
Math.
23
,
29
who
builded
the
tombs
of
the
Prophets
,
and
garnished
the
Sepulchres
of
the
righteous
,
yet
they
bare
mortall
hatred
to
the
Gospel
,
and
to
the
professors
of
it
.
And
he
reproueth
the
Iewes
,
[
k
](A22481-e46540-b)
k
Iohn
8
,
44.
who
magnified
the
memory
of
Abraham
,
and
boasted
themselues
to
bee
his
Children
,
yet
they
shewed
themselues
to
be
the
children
of
the
deuill
,
and
would
not
do
the
workes
of
Abraham
.
But
we
giue
them
sufficient
honor
,
when
we
publish
their
praises
and
gifts
,
and
follow
them
in
our
liues
,
as
they
followed
Christ
the
author
and
finisher
of
our
faith
.
[
l
](A22481-e46610-b)
l
Acts
12
,
23.
Immediately
the
Angell
of
the
Lord
smote
him
,
because
hee
gaue
not
glory
vnto
God
,
so
that
he
was
eaten
of
Wormes
,
&
gaue
vp
the
ghost
.
This
is
it
which
Christ
obiecteth
to
the
Iewes
,
[
m
](A22481-e46630-b)
m
Iohn
5
,
44.
How
can
ye
beleeue
which
receiue
honor
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
Yea
,
this
is
it
which
he
speaketh
of
himselfe
,
[
n
](A22481-e46650-b)
n
Ioh.
8
,
50
,
54
I
seeke
not
mine
owne
praise
,
but
there
is
one
that
seeketh
it
,
&
iudgeth
;
if
I
honor
my selfe
,
mine
honour
is
nothing
worth
.
This
vain-glory
heere
contemned
and
condemned
,
is
as
ranke
poison
to
infect
,
as
a
bitter
roote
to
corrupt
,
and
as
filthy
myre
to
defile
our
best
workes
,
bee
they
neuer
so
excellent
.
What
more
heauenly
worke
,
or
profitable
dutie
can
wee
performe
,
then
to
pray
vnto
God
,
and
to
call
vppon
his
Name
,
for
the
prayer
of
a
faithfull
man
auayleth
verie
much
,
if
it
bee
feruent
;
yet
,
if
it
bee
a
Sacrifice
offered
with
a
vaine
heart
,
it
becommeth
vnfruitfull
.
We
aske
,
and
wee
obtaine
not
,
because
we
aske
amisse
.
The
like
might
be
saide
of
almes
&
fasting
,
the
one
a
fruite
of
Faith
,
the
other
a
furtherance
of
Faith
(
for
Charity
testifyeth
,
fasting
helpeth
our
Faith
)
if
we
performe
them
in
hypocrisie
,
hunting
after
the
praise
of
men
,
not
desiring
the
honour
of
God
,
wee
may
haue
our
reward
from
men
,
but
we
cannot
receiue
any
reward
from
God
.
They
shall
haue
the
praise
of
men
,
they
shall
not
haue
the
praise
of
God
.
For
,
as
the
children
of
the
Prophets
among
many
hearbes
,
gathered
one
that
was
bitter
and
dangerous
,
and
shred
it
into
the
pot
of
pottage
amongst
the
rest
,
who
when
they
began
to
eate
,
cried
out
and
said
,
[
f
](A22481-e46670-b)
f
2
King
,
4
,
40
O
thou
man
of
God
,
death
is
in
the
pot
:
So
if
among
the
duties
we
perform
to
God
,
we
mingle
the
vanity
of
our
own
hearts
,
and
sprinkle
them
with
the
darnell
of
our
owne
glory
,
wee
may
truely
say
,
Death
is
in
the
worke
.
In
all
things
that
we
do
,
we
must
seeke
to
set
forth
the
glory
of
God
.
If
any
man
minister
[
g
](A22481-e46700-b)
g
1
Pet.
4
,
11.
(
saith
Peter
)
let
him
do
it
as
of
the
abilitie
which
God
ministreth
,
that
God
in
all
things
may
be
glorified
through
Iesus
Christ
.
Likewise
,
the
Apostle
Paule
giueth
this
precept
,
[
h
](A22481-e46740-b)
h
1
Cor
,
10
,
31
Whether
ye
eate
or
drinke
,
or
whatsoeuer
yee
do
,
doo
all
to
the
glorie
of
God
.
If
wee
ayme
at
any
other
end
,
we
misse
the
marke
,
and
marre
the
worke
,
how
good
and
glorious
soeuer
,
it
may
seeme
to
bee
in
the
eyes
of
men
.
For
,
as
God
seeth
not
as
man
seeeth
,
so
hee
iudgeth
not
as
man
iudgeth
:
man
looketh
vppon
the
outward
appearance
,
but
GOD
pondereth
the
hearts
.
This
is
it
which
Christ
spake
to
the
Pharisees
,
[
i
](A22481-e46760-b)
i
Luke
16
,
15.
Ye
are
they
which
iustifye
your selues
before
Men
,
but
GOD
knoweth
your
hearts
:
for
that
which
is
highly
esteemed
among
men
,
is
abhominable
in
the
sight
of
God
.
Let
vs
therefore
publish
the
guiftes
of
God
vppon
our selues
and
our
Bretheren
,
not
to
the
magnifying
of
our
owne
persons
,
but
to
the
extolling
of
his
praises
;
and
let
vs
so
spread
abroad
our
graces
,
as
that
wee
remember
his
glorie
,
that
wrought
them
in
vs
by
his
Spirite
.
Verse
7.
[
For
we
haue
great
ioy
and
consolation
in
thy
Loue
.
]
Hitherto
wee
haue
spoken
of
the
matter
of
his
Prayer
:
now
let
vs
see
the
reason
why
hee
made
this
the
matter
thereof
.
For
the
Apostle
might
haue
craued
and
asked
of
God
many
other
things
for
him
of
God
;
yet
he
desired
that
his
faith
might
be
communicated
to
many
;
and
so
bee
manifested
to
bee
effectuall
,
working
by
loue
.
The
reason
heere
rendered
,
is
from
the
effect
or
fruite
of
his
prayers
,
they
were
not
vttered
in
the
ayre
,
they
fell
not
without
profit
&
good
successe
to
the
ground
,
but
he
felt
great
comfort
and
consolation
wrought
in
him
by
the
workes
of
Philemon
,
performed
to
the
glorie
of
God
,
to
the
praise
of
his
Faith
,
and
with
the
approbation
of
the
church
.
Heere
then
he
sheweth
,
that
he
had
occasion
offred
him
of
great
ioy
and
gladnesse
,
in
regard
of
the
graces
of
God
,
effects
of
faith
,
&
fruits
of
true
piety
,
which
he
heard
and
knew
to
bee
in
Philemon
.
[
a
](A22481-e46870-b)
a
Luke
15
,
5
,
and
10
,
31.
hauing
found
his
sheep
,
layeth
it
on
his
shoulder
with
ioy
,
he
commeth
home
,
he
calleth
his
friendes
,
saying
,
Reioyce
with
me
,
for
I
haue
found
my
Sheep
which
was
lost
.
I
say
vnto
you
,
that
likewise
ioy
shall
be
in
heauen
,
for
one
sinner
that
conuerteth
,
more
then
for
ninety
and
nine
iust
men
,
which
need
none
amendment
of
life
.
The
poore
woman
hauing
lost
a
Groat
,
lighteth
a
Candle
,
sweepeth
the
house
,
searcheth
euery
corner
,
and
when
she
hath
found
it
,
she
gathereth
together
her
neighbors
,
saying
,
Reioyce
with
me
,
for
I
haue
found
the
Groat
which
I
had
lost
:
wherevppon
hee
addeth
;
Likewise
I
say
vnto
you
,
there
is
ioy
in
the
presence
of
the
Angelles
of
God
,
for
one
sinner
that
conuerteth
.
The
Father
of
that
riotous
sonne
,
which
wasted
his
goods
,
hath
compassion
vpon
him
,
runneth
to
meete
him
,
fell
on
his
necke
and
kissed
him
,
put
apparrell
on
his
back
,
a
ring
on
his
finger
,
and
shooes
on
his
feete
,
reproued
his
sonne
that
enuied
and
repined
at
it
,
saying
;
let
vs
eate
and
reioyce
,
it
is
meet
we
should
make
merry
and
bee
glad
,
for
this
thy
Brother
was
dead
,
and
is
aliue
againe
;
he
was
lost
,
but
hee
is
found
.
Heereunto
commeth
the
Thankesgiuing
of
Christ
to
his
Father
,
when
he
saw
the
encrease
of
his
Church
,
and
the
ouerthrowe
of
Satans
kingdome
,
[
c
](A22481-e46910-b)
c
Luke
10
,
21
That
same
houre
reioyced
Iesus
in
the
Spirite
,
and
saide
;
I
confesse
vnto
thee
Father
,
Lord
of
Heauen
and
earth
,
that
thou
hast
hid
these
thinges
from
the
wise
and
vnderstanding
,
and
hast
reuealed
them
to
Babes
;
euen
so
,
Father
,
because
it
so
pleased
thee
.
The
Prophet
Dauid
reioyced
with
great
ioy
,
when
hee
sawe
that
the
people
[
d
](A22481-e46940-b)
d
1
Chron.
29
9
,
10.
offred
willingly
vnto
the
Lord
with
a
perfect
hart
,
&
he
blessed
the
Lord
God
of
Israel
.
When
the
Iewes
heard
of
the
conuersion
of
the
Gentiles
,
&
that
the
Holy
ghost
fell
vpon
them
,
as
vpon
themselues
at
the
beginning
,
[
e
](A22481-e46960-b)
e
Acts
11
,
18.
They
held
their
peace
and
glorified
God
,
saying
;
Then
hath
God
also
to
the
Gentiles
,
granted
repentance
vnto
life
.
When
the
apostle
perceiued
the
notable
zeal
of
the
Thessalonians
,
in
receiuing
&
entertaining
the
gospel
not
as
the
word
of
man
,
but
as
it
is
indeed
the
word
of
God
,
[
f
](A22481-e46990-b)
f
1
Thes.
2
,
19
20.
he
witnesseth
that
they
wer
his
hope
&
his
ioy
,
his
crown
&
his
glory
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
.
Likewise
the
Apostle
Iohn
[
g
](A22481-e47020-b)
g
3
Iohn
4.
reioyced
greatly
,
when
the
Brethren
testified
of
the
truth
that
was
in
Gaius
,
&
how
he
walked
therein
,
Hee
had
no
greater
ioy
then
this
,
to
heare
that
his
sons
walked
in
the
verity
.
Whereby
we
see
,
there
ought
to
be
great
ioy
amongst
the
faithfull
,
when
they
see
the
Church
prosper
and
flourish
,
and
the
graces
of
God
to
encrease
among
them
.
[
h
](A22481-e47080-b)
h
2
Cor.
9
,
12.
The
ministration
of
this
seruice
,
not
only
supplieth
the
necessities
of
the
Saintes
,
but
also
abundantly
causeth
manie
to
giue
thankes
to
God
.
Where
hee
sheweth
his
ioy
,
that
he
receiued
and
conceiued
for
their
voluntary
submission
to
the
Gospell
,
and
compassion
to
the
brethren
;
this
was
a
speciall
cause
,
that
God
was
praised
;
this
ministered
greater
gladnesse
to
him
,
then
that
the
Saints
were
comforted
and
releeued
.
[
i
](A22481-e47120-b)
i
Psal.
122
,
1
,
2
to
go
to
the
house
of
the
Lord
,
Because
Ierusalem
did
thereby
prosper
,
peace
was
within
her
wals
and
prosperitie
within
her
pallaces
.
Where
he
sheweth
,
that
his
reioysing
was
for
the
wealth
and
welfare
of
the
house
of
God
.
[
k
](A22481-e47170-b)
k
2
Iohn
4.
reioyced
greatly
,
that
hee
found
of
her
children
,
walking
in
truth
,
as
they
had
receiued
a
commandement
of
the
lord
.
On
the
other
side
,
wee
see
Dauids
[
l
](A22481-e47190-b)
l
Psal.
119
,
136
eyes
did
gush
out
with
Riuers
of
teares
,
because
Wicked
men
kept
not
his
Lawes
.
These
Reasons
,
beeing
duely
waighed
,
and
rightly
considered
,
do
teach
vs
,
that
Gods
blessings
bestowed
vppon
our
Bretheren
,
must
minister
matter
of
ioy
,
and
great
comfort
vnto
vs
.
[
m
](A22481-e47230-b)
m
What
the
munion
of
Saints
is
,
which
we
beleeue
.
one
which
we
haue
with
Christ
;
the
other
,
which
the
church
hath
among
themselues
,
&
the
former
is
the
cause
of
the
latter
.
For
Christ
our
head
,
hath
giuen
himselfe
vnto
vs
,
whereby
we
haue
the
right
of
adoption
,
the
imputation
of
his
righteousnesse
,
and
a
title
to
the
kingdome
of
heauen
.
From
hence
,
as
from
a
fountaine
,
issueth
that
communion
which
all
the
members
,
both
in
heauen
&
earth
,
haue
among
themselues
,
howsoeuer
seuered
in
place
one
from
another
,
howsoeuer
the
one
sort
be
dead
,
the
other
liuing
;
&
howsoeuer
the
one
sort
is
triumphant
,
the
other
Militant
.
Our
Brethren
in
heauen
wish
well
to
the
Church
,
pray
for
it
generall
,
desire
the
perfect
consummation
of
it
,
and
craue
the
full
and
finall
deliuerance
of
it
from
all
troubles
.
The
Apostle
bringeth
them
in
,
speaking
on
this
maner
,
[
n
](A22481-e47240-b)
n
Reuel
6
,
10.
How
long
Lord
,
holy
&
true
!
Doest
not
thou
iudge
and
auenge
our
blood
on
them
that
dwell
on
the
earth
.
True
it
is
,
they
know
not
,
they
see
not
,
they
heare
not
what
things
are
done
vpon
the
face
of
the
earth
,
and
therefore
they
cannot
pray
in
particular
,
for
the
particular
conditions
and
persons
of
men
.
On
the
other
side
,
we
who
liue
vppon
the
earth
[
o
](A22481-e47260-b)
o
Phil.
3
,
20.
haue
our
conuersation
in
heauen
,
our
minds
,
our
harts
,
&
soules
,
are
there
;
we
do
in
our
desires
and
affections
conuerse
with
them
,
we
pray
to
be
dissolued
,
and
to
be
with
Christ
.
Our
Communion
among
our selues
consisteth
in
three
things
;
first
,
in
the
affection
of
the
heart
;
secondly
,
in
the
gifts
of
the
spirit
;
thirdly
,
in
the
vse
of
temporall
riches
.
The
first
in
heart
,
when
we
are
so
linked
and
coupled
together
,
that
we
are
like
affectioned
one
to
another
,
so
that
when
one
is
greeued
,
the
rest
are
greeued
;
and
when
one
reioyceth
,
the
rest
are
refreshed
.
The
Euangelist
describing
the
estate
of
Christes
Church
,
saith
,
[
p
](A22481-e47270-b)
p
Acts
4
,
32.
The
multitude
of
them
that
beleeued
,
were
of
one
heart
,
and
of
one
soule
.
The
Heathen
wish
well
to
their
owne
blood
and
kindred
,
but
wee
must
wish
well
to
all
Christians
,
as
to
our selues
;
we
must
not
onely
know
&
heare
of
,
but
feele
their
miseries
,
and
mourne
with
them
that
mourne
;
we
must
not
tell
them
as
newes
,
but
lay
them
to
our
hearts
.
The
second
branch
is
in
the
blessings
of
God
bestowed
vpon
vs
,
we
must
impart
to
our
Brethren
our
spirituall
gifts
,
we
must
teach
them
by
our
example
,
we
must
aduise
them
by
our
Counsell
,
we
must
guide
them
by
our
admonition
,
we
must
stirre
them
vp
by
our
exhortation
,
we
must
raise
them
vp
by
our
comforts
,
we
must
helpe
them
by
our
Prayers
.
The
third
part
of
our
communion
[
q
](A22481-e47290-b)
q
Galat.
6.
10.
standeth
in
temporal
thinges
,
when
wee
are
content
not
onely
to
leaue
our
superfluities
,
but
euen
to
spend
our selues
for
the
good
of
our
fellow-members
;
wee
must
be
readie
to
feede
the
hungry
,
to
cloath
the
naked
,
to
harbour
the
harbourlesse
,
which
are
not
onely
of
our
owne
flesh
,
but
of
our
owne
faith
;
not
onely
cloathed
with
the
same
Nature
,
but
adorned
with
the
same
Name
.
This
is
the
communion
which
wee
professe
and
beleeue
,
and
is
confirmed
and
concluded
in
this
place
.
[
r
](A22481-e47330-b)
r
Math.
18
,
7.
Sauiour
declareth
.
Woe
vnto
the
world
because
of
offences
,
for
it
must
needs
be
that
offences
shall
come
,
but
woe
be
to
that
man
by
whom
the
offence
commeth
:
whosoeuer
shall
offend
one
of
these
little
ones
which
beleeue
in
me
,
it
were
better
for
him
,
that
a
Milstone
were
hanged
about
his
neck
,
and
that
he
were
drowned
in
the
depth
of
the
Sea
.
Wee
ought
to
giue
no
offence
eyther
to
Iew
or
Gentile
,
or
to
the
Church
of
God
,
for
woe
shall
bee
to
them
that
offend
their
Brethren
,
that
greeue
the
Spirit
of
God
,
and
cause
the
enemies
of
our
Faith
to
blaspheme
.
Secondly
,
it
reprooueth
such
as
conuerse
onely
with
the
vngodly
,
and
can
be
merry
onely
in
their
company
.
The
Children
of
God
haue
alwayes
accounted
it
a
great
crosse
and
vexation
to
dwell
with
such
as
are
leud
in
their
course
of
life
,
and
are
bare
and
barren
in
good
things
.
The
Prophet
saith
,
[
s
](A22481-e47350-b)
s
Psal.
120
,
5.
Woe
is
me
that
I
remaine
in
Meshech
,
and
dwell
in
the
Tents
of
Kedar
.
It
is
an
heape
of
miseries
,
and
a
verie
representation
of
Hell
,
to
be
continually
vexed
,
and
exceedingly
greeued
with
their
wicked
conuersation
.
Iust
Lot
was
vexed
with
the
[
t
](A22481-e47380-b)
t
2
Pet.
2
,
7
,
8.
vncleane
conuersation
of
the
wicked
;
for
hee
being
righteous
and
dwelling
among
them
,
in
hearing
and
seeing
,
vexed
his
righteous
soule
from
day
to
day
with
their
vnlawfull
deedes
.
And
in
what
place
almost
now
can
a
man
liue
,
where
all
kinde
of
vile
and
vicious
dealing
is
not
practised
,
where
all
vncleannesse
of
life
is
not
vsed
?
There
is
great
comfort
in
the
society
of
the
faithfull
,
and
not
only
great
comfort
,
but
great
profit
.
The
Wiseman
teacheth
,
[
u
](A22481-e47390-b)
u
Prou.
13
,
20.
That
he
which
walketh
with
the
wise
,
shall
bee
wise
,
but
a
Companion
of
fooles
shall
be
worse
.
On
the
other
side
,
the
company
of
the
wicked
is
accompanied
with
danger
.
It
is
a
presumption
of
our
own
strength
,
to
thrust
our selues
among
wicked
companions
.
Such
as
are
continually
in
the
Sun
,
must
needs
be
Sun-burnt
.
Such
as
walke
in
the
mist
,
must
needes
bee
berayed
:
such
as
touch
pitch
,
cannot
but
be
defiled
:
so
,
such
as
abide
in
bad
company
,
liue
in
places
of
danger
,
by
reason
of
the
infection
of
sinne
,
of
the
weakenesse
of
the
flesh
,
of
the
forsaking
of
God
,
and
of
the
power
and
liberty
that
Sathan
hath
in
such
places
where
he
setteth
vp
his
Throne
.
For
wheresoeuer
sinne
is
practised
,
defended
,
and
maintained
,
where
it
couereth
the
earth
as
water
doth
the
Sea
,
there
the
Deuill
[
x
](A22481-e47410-b)
x
Reuel.
2
,
13.
raigneth
;
there
he
keepeth
his
court
,
there
hee
hath
his
residence
&
remaineth
,
there
he
possesseth
al
things
.
So
long
therefore
,
as
we
keepe
company
with
those
that
commit
sinne
with
greedinesse
,
and
runne
on
in
their
euill
courses
without
controulement
,
wee
shall
be
sure
to
learne
their
wayes
,
and
are
in
daunger
to
receiue
destruction
to
our
soules
.
Thirdly
,
it
reprooueth
those
that
go
backeward
in
their
profession
,
that
are
corrupt
trees
and
without
fruite
,
twice
dead
and
plucked
vp
by
the
roots
.
Where
shall
we
in
these
daies
find
matter
of
ioy
to
comfort
our selues
,
when
godlinesse
so
much
decayeth
,
and
wickednesse
is
set
aloft
?
The
Apostle
sayth
notably
to
the
Corinthians
,
[
y
](A22481-e47430-b)
y
2
Cor.
2
,
31.
I
feare
least
when
I
come
againe
,
my
God
abase
me
among
you
,
and
I
shal
bewaile
many
of
them
which
haue
sinned
alreadie
,
and
haue
not
repented
of
the
vncleannesse
,
&
fornication
,
&
wantonnes
which
they
haue
committed
.
Suffer
me
a
little
to
paint
out
vnto
you
in
his
colours
,
the
vnclean
leprosie
,
and
filthy
morphew
,
that
hath
by
sprading
so
disfigured
the
face
of
this
world
,
as
it
is
made
odious
in
the
eyes
and
iudgments
of
al
that
haue
any
light
of
Gods
spirit
to
discerne
it
.
If
we
consider
the
times
wherein
we
liue
,
wee
may
truely
say
,
they
are
the
perilous
seasons
[
y
](A22481-e47450-b)
y
Luk
18.
8.
1
Tim
3
,
1
,
2.
foreshewed
by
Christ
and
his
Apostles
,
when
faith
is
scarce
found
vpon
the
earth
.
What
can
we
heare
or
see
in
any
company
to
which
we
resort
,
and
not
be
either
greeued
,
or
guilty
?
For
when
we
behold
iniquity
practised
without
feare
,
&
maintained
without
shame
,
if
we
be
not
greeued
at
the
committing
of
it
,
we
are
made
guilty
of
it
.
If
all
Recordes
were
searched
from
the
beginning
,
and
a
narrow
vew
of
other
times
taken
,
it
would
be
found
by
experience
(
our
helpes
and
meanes
greater
then
theirs
considered
)
that
we
ouermatch
them
all
,
in
all
kind
of
prophanesse
and
abominations
.
As
forswearing
,
lying
,
whoring
,
pride
,
Atheisme
,
wantonnesse
,
loosenesse
,
vnmercifulnesse
,
oppression
,
coueteousnesse
,
sacriledge
,
luxury
,
drunkennesse
,
enuy
,
Hipocrisie
,
malice
,
contempt
of
the
word
,
and
such
like
,
they
haue
ouerspread
the
whole
world
as
a
running
soare
,
as
a
fretting
Canker
,
and
as
a
loathsome
vlcer
,
whereby
our
age
is
become
as
the
dregs
and
lees
of
all
that
haue
gone
before
vs
;
yea
,
as
a
common
sinke
that
receiueth
all
filthinesse
and
corruption
into
it
.
If
any
obiect
,
there
was
neuer
more
light
of
knowledge
then
is
in
our
daies
,
and
that
the
word
was
neuer
so
plainely
and
plentifully
preached
.
I
answere
,
if
it
be
granted
that
the
light
of
knowledge
is
wonderfull
great
,
yet
it
is
also
as
true
that
there
was
neuer
more
darknesse
of
impiety
,
neuer
moe
mistes
of
vngodlinesse
,
then
now
remain
among
vs
;
so
that
it
seemeth
our
greatnesse
of
knowledge
,
serueth
to
no
other
purpose
,
then
to
add
to
the
greatnesse
of
our
condemnation
.
We
are
growne
worse
then
our
predecssors
and
forefathers
,
because
if
there
had
not
been
such
light
,
there
could
not
be
such
darknesse
.
If
we
had
beene
blind
and
not
seen
the
light
,
we
should
not
haue
so
greatly
sinned
.
Thus
our
Sauiour
speaketh
to
some
of
the
Pharisies
,
[
z
](A22481-e47460-b)
z
Ioh
9
,
41
,
If
ye
were
blind
,
ye
should
not
haue
sinne
,
but
now
ye
say
,
we
see
,
therefore
your
sinne
remaineth
.
The
Sunne
of
the
Gospell
,
hauing
shined
vpon
our
marish
groundes
,
hath
raised
these
stenches
,
and
giuen
li●e
and
growth
to
these
monsters
.
For
where
the
Gospell
doth
not
soften
,
it
hardneth
;
where
it
worketh
not
conuersion
,
it
worketh
confusion
;
where
it
effecteth
no
good
,
it
maketh
men
worse
,
yea
,
worse
then
Tyre
and
Sidon
,
worse
then
Sodome
and
Gomorah
.
Thus
truth
compelleth
me
,
and
wofull
experience
constraineth
me
,
to
be
a
witnesse
of
that
I
would
not
if
I
could
otherwise
chuse
touching
the
common
corruption
and
iniquity
of
our
age
.
[
a
](A22481-e47550-b)
a
Mica
7
,
4.
The
best
of
them
is
a
briar
,
and
the
most
righteous
of
them
t
s
sharper
then
a
Thorny
heage
.
A
man
would
haue
thought
,
he
might
haue
ingaged
his
life
,
and
pawned
his
soule
for
the
sincerity
of
some
,
whom
now
we
may
behold
to
be
gone
as
farre
as
Demas
was
,
in
the
loue
of
this
world
.
Their
loue
to
the
Saintes
,
their
zeale
to
the
word
,
their
affection
to
the
Ministers
,
seemed
to
be
such
,
that
no
man
doubted
but
their
names
were
written
in
the
booke
of
life
;
who
now
seeme
to
be
rased
out
of
that
booke
which
God
hath
written
.
They
indured
the
bitternesse
of
the
Crosse
,
they
despised
the
shame
of
the
world
,
they
suffered
the
taunts
of
the
wicked
,
who
now
are
set
downe
in
the
seate
of
the
scornefull
,
and
are
become
luke-warme
in
their
profession
.
Selfe-loue
hath
quenched
brotherly
loue
,
mercy
is
swallowed
vp
through
hardnesse
of
heart
,
compassion
is
turned
into
sencelesnesse
,
yea
all
ciuill
and
iust
dealing
seeme
to
haue
taken
their
Winges
and
to
be
fled
vp
into
heauen
,
or
else
to
be
sunke
downe
into
the
Center
of
the
earth
,
and
to
haue
left
the
society
of
our
new
Christians
.
It
is
now
accounted
a
rashnesse
,
an
heat
of
youth
;
yea
,
a
sinne
worthy
of
sharpe
punishment
,
to
stand
to
the
rule
and
line
of
the
word
.
If
a
man
giue
but
a
looke
toward
the
Gospell
,
and
do
not
professe
himselfe
an
open
enemy
vnto
it
:
if
he
shew
the
least
entertainment
to
the
truth
,
and
do
not
set
himselfe
against
the
professors
of
it
,
though
he
be
a
common
Gamester
,
a
rioteous
liuer
,
an
vsurer
,
an
incrocher
,
and
oppressor
;
he
hath
the
name
and
title
of
a
good
Christian
,
he
hath
the
praise
and
commendation
of
a
good
professor
.
What
ioy
therefore
can
the
Children
of
God
haue
in
such
workes
of
darknesse
,
and
in
such
workers
of
iniquity
.
We
may
wish
with
the
Prophet
,
[
b
](A22481-e47580-b)
b
Ier
9
,
1.
that
our
head
were
full
of
water
,
and
our
eyes
a
Fountaine
of
teares
,
to
weepe
day
and
night
for
the
desolation
and
destruction
that
hangeth
ouer
their
heads
.
The
Husbandman
taketh
no
pleasure
to
see
Tares
and
Darnel
grow
in
his
field
,
in
stead
of
good
Corne.
The
Gardiner
cannot
without
greefe
behold
weedes
spring
vp
in
his
Garden
in
stead
of
wholesome
Hearbes
.
So
when
we
see
the
Church
of
God
,
to
bring
forth
Chaffe
instead
of
Wheat
;
Beanes
,
instead
of
Fruit
;
vice
in
stead
of
vertue
,
and
sinne
in
stead
of
righteousnesse
;
what
greater
greefe
can
arise
in
our
heartes
,
or
what
greater
sorrow
can
be
wrought
in
vs
?
If
we
greeue
through
the
wickednesse
of
our
waies
,
and
prophanenesse
of
our
liues
the
Children
of
God
;
we
likewise
greeue
the
spirit
of
God
,
and
quench
such
good
motions
as
are
inspired
into
vs
.
[
c
](A22481-e47630-b)
c
Luk
19
,
9.
This
day
is
saluation
come
to
this
house
,
forasmuch
as
he
is
also
become
the
sonne
of
Abraham
.
This
doth
directly
reproue
foure
sortes
of
men
.
So
long
as
men
flatter
themselues
in
their
sinnes
,
and
proceed
in
their
euill
doing
,
no
matter
of
ioy
is
offered
vnto
vs
.
[
d
](A22481-e47690-b)
d
Prou
1
,
10.
when
sinners
entise
vs
,
not
to
consent
vnto
them
.
It
is
a
greeuous
sinne
to
be
an
entiser
,
but
it
shall
not
excuse
him
that
is
entised
.
Let
vs
therefore
know
,
that
we
must
exhort
one
an
other
to
piety
,
not
to
impiety
,
and
further
one
another
to
saluation
,
not
to
condemnation
;
&
bring
one
another
to
heauen
,
not
to
hell
.
[
e
](A22481-e47720-b)
e
Num.
11
,
29.
who
repined
that
the
Elders
had
the
guift
of
prophesie
bestowed
vpon
them
,
as
well
as
Moses
.
This
was
in
[
f
](A22481-e47740-b)
f
Ionas
4
,
1
,
2.
Ionah
,
when
he
had
preached
to
the
Niniuites
,
and
saw
the
great
mercy
of
God
in
sparing
of
them
,
and
not
destroying
them
according
to
hls
preaching
,
and
their
deseruinges
,
was
angry
,
and
it
displeased
him
exceedingly
.
He
regarded
his
owne
credit
and
estimation
among
men
,
more
then
their
conuersion
and
preseruation
.
This
was
in
the
elder
Brother
of
the
riotous
and
prodigall
Sonne
,
[
g
](A22481-e47770-b)
g
Luke
15
,
31
when
he
saw
the
ioy
of
his
Father
,
at
the
receiuing
of
his
Childe
,
and
his
readinesse
to
forgiue
,
he
was
angry
and
would
not
go
in
.
But
his
Father
perswadeth
him
,
that
there
is
no
cause
why
he
should
be
grieued
,
inasmuch
as
he
is
not
himselfe
hindered
or
indamaged
by
this
receyuing
of
his
Brother
into
fauour
;
and
reproueth
him
,
in
that
hauing
no
regard
of
his
brother
,
he
is
sorry
for
the
common
ioy
conceiued
of
his
returne
.
That
ioy
did
offend
him
,
whereof
he
should
haue
bin
a
Companion
.
These
two
Reasons
are
to
be
noted
and
obserued
,
to
root
vp
all
enuy
and
malice
out
of
our
hearts
,
considering
that
we
loose
nothing
,
whensoeuer
God
doth
graciously
receiue
into
fauour
,
those
which
through
sinne
were
falne
from
him
,
&
that
it
is
haughtinesse
without
godlinesse
;
greefe
without
mercy
;
and
cruelty
without
compassion
;
not
to
reioyce
and
be
glad
,
when
we
see
any
of
our
fellow
seruants
restored
from
death
to
life
,
raised
from
sinne
to
righteousnesse
;
and
found
,
who
before
were
lost
.
He
then
is
vnrighteous
and
vngodly
,
who
enuyeth
his
brother
receiued
into
fauour
,
and
he
doth
peruersely
and
maliciously
,
which
doth
murmure
at
the
mercy
of
God
vpon
our
brethren
.
We
liue
in
these
times
,
when
the
hand
of
God
is
stretched
out
against
many
of
our
brethren
,
they
are
restrained
and
shut
vp
by
the
contagion
of
plague
&
pestilence
.
This
their
woful
condition
,
doth
cal
vpon
vs
,
and
crie
vnto
vs
,
to
be
mindfull
of
them
,
and
to
pray
to
God
our
common
Father
,
to
haue
pittie
vpon
them
,
to
call
in
his
arrowes
that
he
hath
shot
against
them
,
to
remember
his
olde
mercies
,
that
he
was
wont
to
shew
to
his
inheritance
.
The
Prophet
exhorteth
and
stirreth
vp
the
people
[
h
](A22481-e47800-b)
h
Psal.
122
,
6.
and
51
,
9.
to
pray
for
the
peace
of
Ierusalem
:
and
that
dutie
which
he
requireth
of
others
,
he
daily
practiseth
himself
,
praying
vnto
GOD
to
bee
fauourable
to
Syon
,
and
to
builde
the
Walles
of
Ierusalem
,
according
to
his
good
pleasure
.
Let
vs
examine
our selues
,
whether
this
affection
bee
found
in
vs
,
and
learne
to
testifie
our
Loue
towards
them
,
by
procuring
their
good
and
safetie
.
When
wee
are
in
miserie
,
our
desire
is
to
taste
of
the
kindnesse
and
compassion
of
our
Brethren
.
Let
vs
bee
as
carefull
to
promote
their
happinesse
.
God
is
readie
to
heare
vs
,
his
eares
are
open
vnto
our
Prayers
,
so
that
wee
plainely
bewray
,
that
wee
shall
remaine
without
feeling
and
sence
of
their
miserie
,
vnlesse
wee
pray
vnto
him
for
them
,
who
is
the
God
of
all
Mercie
,
and
the
Father
of
all
Consolation
.
[
Because
by
thee
(
Brother
)
the
Bowelles
of
the
Saints
are
refreshed
.
]
These
Wordes
,
are
a
reason
rendered
of
the
words
going
before
,
declaring
wherefore
he
had
great
ioy
and
consolation
in
his
loue
,
because
the
needie
Members
of
Christ
were
succoured
by
him
.
This
tendeth
to
the
praise
of
Philemon
,
who
by
his
Charitie
and
mercifull
dealing
toward
the
poore
Saints
,
did
continually
refresh
and
comfort
the
bowelles
of
them
that
wanted
.
[
a
](A22481-e47880-b)
a
Deut
15
,
7.
If
one
of
thy
bretheren
with
thee
be
poore
,
within
any
of
thy
Gates
,
in
thy
Land
,
which
the
Lord
thy
God
giueth
thee
,
thou
shalt
not
harden
thy
heart
,
nor
shut
thine
hand
from
thy
poore
brother
,
but
thou
shalt
open
thine
hand
vnto
him
,
and
shalt
lend
him
sufficient
for
his
neede
which
he
hath
.
Likewise
Salomon
saith
,
[
b
](A22481-e47910-b)
b
Eccle
11
,
1
,
2.
Cast
thy
bread
vpon
the
waters
for
after
many
daies
thou
shalt
find
it
,
giue
a
portion
to
seuen
,
and
also
to
eight
,
for
thou
knowest
not
what
euill
shall
be
vpon
the
earth
.
Also
the
Apostle
speaketh
,
to
the
same
purpose
,
[
c
](A22481-e47930-b)
c
Heb
13
,
16.
To
do
good
and
to
distribute
forget
not
,
for
with
such
sacrifices
God
is
pleased
.
The
examples
of
the
Children
of
God
that
haue
gone
before
vs
in
the
perfourmance
of
this
duty
are
many
,
both
in
the
old
and
new
Testament
.
It
is
recorded
to
the
perpetuall
praise
and
commendation
[
d
](A22481-e47950-b)
d
1
King
18
,
13.
of
Obadiah
,
that
he
hid
the
Prophets
of
God
in
a
Caue
,
from
the
cruelty
of
Iesabell
,
and
sustained
them
with
food
,
and
ministred
all
thinges
necessary
vnto
them
.
The
like
we
see
in
Iob
,
[
e
](A22481-e47990-b)
e
Iob
31
,
16.
who
restrained
not
the
poore
of
their
desire
,
nor
caused
the
eyes
of
the
Widdow
to
faile
,
he
saw
not
any
perish
for
want
of
clothing
,
nor
any
poore
without
couering
;
his
loynes
blessed
him
,
because
he
was
warmed
with
the
fleece
of
his
sheepe
.
The
widdow
of
[
f
](A22481-e48000-b)
f
1
King
17
,
10.
Zarephath
releeued
Eliah
in
the
Famine
.
The
Apostle
commendeth
Onesiphorus
,
[
g
](A22481-e48040-b)
g
2
Tim
1
,
16.
because
he
oft
refreshed
him
,
and
was
not
ashamed
of
his
Chaine
,
but
when
he
was
at
Rome
he
sought
him
out
very
diligently
and
found
him
.
The
Euangelist
Luke
in
the
Actes
of
the
Apostles
declareth
,
that
Tabitha
[
h
](A22481-e48060-b)
h
Act
9
,
36.
39
,
and
10
,
2.
was
full
of
good
workes
and
almes
which
she
did
,
for
she
made
many
Coates
and
Garments
to
couer
the
Saintes
.
Cornelius
is
reported
to
be
a
deuout
man
,
and
one
that
feared
God
with
al
his
houshold
,
which
gaue
much
almes
to
the
people
,
and
praysed
God
continually
.
All
these
Testimonies
of
holy
Scripture
teach
vs
,
that
to
do
good
,
to
yeeld
releefe
,
and
to
minister
comfort
vnto
men
,
especially
to
the
Saintes
of
God
,
is
a
necessary
duty
belonging
to
all
the
seruants
of
God
.
[
i
](A22481-e48100-b)
i
Eccl
11
,
1.
cast
their
bread
vpon
the
Waters
,
that
is
,
euen
where
it
seemeth
to
be
lost
,
&
where
no
hope
of
recompence
remaineth
:
he
giueth
this
reason
:
for
after
many
daies
thou
shalt
finde
it
.
And
in
the
booke
of
the
Prouerbes
he
saith
,
[
k
](A22481-e48120-b)
k
Prou
19
,
17.
Mat
10
,
42.
He
that
hath
mercy
vpon
the
poore
,
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
When
one
lendeth
to
an
honest
man
he
feareth
no
losse
,
but
hopeth
to
receiue
againe
;
much
more
may
we
be
assured
that
God
himselfe
will
restore
and
repay
,
who
is
not
as
the
sonnes
of
men
,
that
he
should
delude
or
deceiue
vs
.
[
l
](A22481-e48160-b)
l
Prou
27
,
1.
day
may
bring
forth
,
and
that
one
minute
and
moment
may
cut
off
all
opportunity
to
shew
mercy
.
2
It
is
vncertaine
,
whether
the
riches
,
which
now
we
haue
in
plenty
and
abundance
,
shall
continue
and
abide
with
vs
.
The
Apostle
calleth
Riches
by
this
title
;
[
m
](A22481-e48170-b)
m
1
Tim
6
,
17
vncertaine
riches
,
and
Salomon
saith
,
[
n
](A22481-e48190-b)
n
Prou
23
,
5.
Wilt
thou
cast
thine
eyes
vpon
them
which
are
nothing
?
For
Riches
taketh
her
to
her
Winges
as
an
Eagle
,
and
flyeth
into
the
heauen
.
Who
was
to
be
compared
with
Iob
,
among
all
the
men
of
the
East
,
yet
suddainly
he
was
stripped
of
them
,
and
made
one
of
the
poorest
.
It
is
vncertaine
,
what
our
estate
and
condition
may
be
,
and
to
what
necessity
our selues
may
come
,
wee
may
be
brought
to
that
extremity
,
that
we
may
stand
in
need
of
the
help
of
others
,
and
be
constrained
to
aske
almes
,
and
begge
our
releefe
of
them
,
when
as
we
by
the
righteous
iudgement
of
God
shal
find
rich
men
so
affected
toward
vs
,
as
others
haue
found
vs
,
when
we
had
the
goods
of
this
world
.
Lastly
,
it
is
vncertaine
what
thy
sonne
and
heire
will
prooue
,
thou
knowest
not
whether
he
will
riotously
wast
,
and
prodigally
consume
all
that
thou
hast
left
,
which
thou
hast
gotten
with
care
and
trauell
,
or
whether
a
stranger
shall
enter
vpon
thy
labours
,
and
vsurpe
that
which
is
not
his
owne
.
This
is
that
reason
which
Salomon
setteth
downe
in
his
Ecclesiastes
,
[
o
](A22481-e48240-b)
o
Eccl.
11
,
2.
Giue
a
portion
to
seauen
,
and
also
to
eight
,
for
thou
knowest
not
what
euill
shall
be
vpon
the
earth
.
In
all
these
considerations
,
being
compassed
about
,
and
hemmed
in
on
euery
side
with
a
worlde
of
vncertainties
,
it
standeth
vs
vpon
to
follow
the
counsel
and
aduise
of
Christ
our
Sauiour
,
[
p
](A22481-e48260-b)
p
Luke
16
,
9
who
willeth
vs
to
make
vs
friends
with
the
riches
of
iniquitie
,
that
when
wee
shall
want
,
they
may
receiue
vs
into
euerlasting
habitations
,
which
is
not
spoken
of
goods
euilly
and
wrongfully
gotten
,
but
of
goods
that
may
be
wickedly
and
wrongfully
taken
from
vs
by
open
force
,
or
secret
fraud
;
by
violence
of
Robbers
,
by
pretence
of
right
,
by
colour
of
Lawe
,
or
by
the
power
of
the
oppressor
.
[
q
](A22481-e48290-b)
q
Mat.
5
,
42
,
45
Giue
to
him
that
asketh
,
and
from
him
that
would
borrow
of
thee
,
turne
not
away
,
&c.
that
ye
may
be
the
Children
of
your
heauenly
Father
,
for
he
maketh
his
Sonne
to
arise
on
the
euill
,
and
the
good
,
&
sendeth
raine
on
the
iust
and
vniust
.
So
likewise
it
behooueth
vs
,
to
follow
the
example
of
Christ
,
[
r
](A22481-e48310-b)
r
2
Cor.
8
,
9.
Who
beeing
rich
,
for
our
sakes
became
poore
,
that
wee
thorough
his
pouerty
might
be
made
rich
.
This
was
the
greatest
grace
and
mercie
that
could
be
shewed
.
[
s
](A22481-e48350-b)
s
Prou.
30
,
9.
Who
is
the
Lord
?
We
would
be
ready
to
disdaine
and
despise
our
Bretheren
.
If
all
were
poore
,
and
in
necessity
,
there
would
be
nothing
but
robbing
,
stealing
,
periury
,
and
all
confusion
.
Wherefore
,
it
is
the
ordinance
of
God
,
that
some
should
be
rich
,
and
some
poore
,
some
wealthy
,
and
others
in
want
.
Hee
maketh
some
poore
,
to
exercise
their
patience
,
and
to
try
howe
they
will
beare
that
burden
,
and
behaue
themselues
vnder
the
crosse
.
He
maketh
others
rich
to
exercise
our
mercie
,
to
be
obiectes
of
our
pitty
and
compassion
,
and
that
we
should
neuer
want
some
occasions
to
shew
forth
the
fruits
of
a
liuely
faith
.
Seeing
therefore
,
we
shal
receiue
a
great
aduantage
in
this
life
,
and
be
recompenced
at
the
resurrection
of
the
iust
;
seeing
we
are
vncertain
what
shal
happen
heereafter
,
and
know
not
what
euill
may
fall
vppon
the
earth
:
seeing
wee
are
commanded
to
follow
the
example
of
God
the
Father
,
who
is
good
to
al
,
and
of
Christ
his
sonne
,
who
being
rich
,
made
himselfe
poore
,
and
of
no
reputation
,
and
lastly
,
seeing
we
must
alway
haue
the
poore
to
exercise
the
workes
of
mercy
,
and
to
releeue
their
misery
;
it
followeth
,
that
we
are
to
distribute
the
outward
blessings
of
this
life
to
those
that
be
in
want
and
stand
in
need
of
comfort
.
[
t
](A22481-e48420-b)
t
Gala.
2
,
10.
warned
him
onely
that
he
should
remember
the
poore
,
which
thing
also
he
was
diligent
to
doe
.
But
this
was
neuer
remembred
,
nor
regarded
,
nor
intended
among
the
Nations
that
were
vnbeleeuers
.
True
it
is
,
the
Painims
and
Philosophers
,
haue
held
and
deliuered
many
morrall
instructions
,
and
spoken
well
of
Iustice
,
Temperance
,
Clemency
,
Prudence
,
and
Friendship
,
of
obedience
toward
parents
,
of
Gentlenesse
toward
men
,
of
liberality
toward
the
poore
,
of
loue
toward
our
Country
,
of
Loialty
toward
Princes
,
and
such
other
vertues
.
He
that
should
deny
[
u
](A22481-e48430-b)
u
Antimachia
.
preface
before
the
second
booke
their
precepts
in
part
to
be
wel
spoken
,
and
in
part
to
be
wel
practised
,
should
do
them
great
wrong
.
But
the
Christian
Religion
,
as
it
hath
all
these
in
common
with
them
,
approuing
and
allowing
of
them
;
yea
,
not
disdaining
to
read
their
bookes
and
to
learne
such
Doctrine
of
them
as
they
haue
left
in
writing
,
so
it
hath
lanched
out
a
great
deale
deeper
,
and
entred
farther
,
and
considered
better
of
the
precepts
of
good
life
,
and
the
practise
of
good
manners
,
then
the
Heathen
and
Infidels
haue
done
.
It
was
a
rule
of
one
of
the
wisest
among
the
Gentiles
,
[
x
](A22481-e48450-b)
x
Plato
.
that
we
are
not
borne
onely
for
our selues
,
but
that
our
birth
is
partly
for
our
Country
,
partly
for
our
Parents
,
and
partly
for
our
friendes
.
A
goodly
and
Golden
sentence
much
admired
,
and
greatly
commended
,
and
oftentimes
alleaged
.
But
if
it
be
compared
with
the
Doctrine
of
Christ
,
and
the
duty
of
all
Christians
,
it
will
be
found
maimed
in
his
limmes
,
and
defectiue
in
his
parts
,
neither
hauing
a
good
beginning
,
nor
making
a
perfect
ending
.
For
first
of
all
,
he
prescribeth
that
our
Charity
should
be
imployed
toward
our selues
,
which
they
haue
well
marked
,
allowed
,
and
followed
,
which
say
,
that
a
well
ordered
Charity
beginneth
at
himselfe
.
But
this
is
farre
from
the
Doctrine
of
Chist
and
his
Apostles
.
Christ
himselfe
commandeth
vs
[
y
](A22481-e48460-b)
y
Mat
22
,
39.
to
loue
our
Neigh-as
our selues
,
and
Paule
teacheth
[
z
](A22481-e48480-b)
z
1
Cor
13
,
5.
that
Charity
seeketh
not
her
owne
things
.
Againe
,
he
maketh
mention
of
our
Country
,
of
our
parents
,
and
of
our
friends
,
and
rangeth
them
into
good
order
,
but
what
becommeth
of
the
poore
?
where
or
in
what
place
of
this
notable
sentence
doth
he
place
them
?
he
speaketh
not
of
them
at
all
,
let
them
shift
as
they
can
,
they
are
quite
forgotten
,
the
Philosophers
Charity
stretcheth
not
to
them
;
let
them
sinke
or
swimme
,
liue
or
die
,
feed
or
starue
,
it
was
all
one
to
him
and
to
that
Religion
that
he
beleeued
.
And
indeed
a
poore
person
in
the
time
of
the
Painims
had
no
other
meanes
to
liue
and
sustaine
himselfe
and
his
family
,
then
to
sell
himselfe
as
a
slaue
to
him
that
would
buy
him
,
if
no
man
were
found
that
would
buy
him
,
he
perished
for
hunger
,
and
died
through
want
and
famine
.
True
it
is
,
when
they
saw
some
men
with
their
eyes
languishing
in
misery
,
and
heard
them
with
their
eares
pitifully
complaining
in
their
extremity
,
they
were
sometimes
touched
with
commiseration
and
compassion
toward
poore
persons
,
but
they
neuer
called
or
accounted
this
duty
of
humanity
a
vertue
,
but
onely
an
humane
passion
or
naturall
affection
.
Furthermore
,
they
neuer
builded
or
erected
any
Hospitalls
or
houses
of
refreshing
to
lodge
and
nourish
the
poore
,
neither
had
the
Princes
their
Almoners
,
to
distribute
their
Almes
as
Christians
haue
.
When
a
Child
was
borne
mishapen
and
euill-formed
among
them
,
it
was
killed
;
[
a
](A22481-e48490-b)
a
Halicarnass
.
Rom.
Antiq.
lib.
2.
yea
,
it
was
not
onely
allowed
,
but
commanded
,
to
stifle
and
strangle
it
,
that
it
should
not
be
brought
vp
:
a
cruelty
and
inhumanity
against
Nature
,
and
a
despite
and
iniury
done
to
the
Creator
,
who
created
them
,
and
formed
them
in
their
Mothers
wombe
.
They
made
account
of
poore
men
as
they
did
of
Beasts
;
for
alas
,
as
those
poore
wretches
came
into
the
Market
place
,
&
set
themselues
to
sale
,
as
men
do
their
Cattle
,
so
such
as
bought
them
,
standing
there
at
offer
&
proffer
,
had
full
possession
to
do
with
them
what
they
would
,
they
had
power
to
kill
their
bondmen
at
their
pleasure
,
when
,
and
how
,
and
for
what
cause
they
thought
good
,
and
were
not
subiect
to
giue
any
account
of
their
death
,
and
for
their
so
dooing
.
They
did
ordinarily
slay
their
slaues
and
Seruants
,
when
they
became
vnprofitable
[
b
](A22481-e48510-b)
b
Dion
in
Augusto
.
vnto
them
,
and
reserued
such
as
were
strong
to
labour
,
and
able
to
doo
them
seruice
.
Moreouer
,
they
set
vp
sundrie
Theaters
for
Combates
,
to
offer
pleasure
,
and
make
pastime
to
the
Beholders
,
and
caused
their
poore
Slaues
to
band
themselues
in
two
partes
,
one
against
another
:
then
,
they
brought
them
forth
,
causing
them
furiously
to
set
one
vpon
another
with
naked
swordes
,
and
with
naked
bodies
,
none
of
them
being
furnished
with
any
defensiue
Armour
;
and
the
people
assembled
to
see
this
most
vngodly
sport
,
laughed
at
it
,
and
tooke
no
lesse
pleasure
to
looke
vppon
it
,
then
wee
take
pleasure
to
see
Cockes
fight
one
with
another
.
Thus
we
see
what
the
Religion
of
these
Panims
and
Miscreants
was
,
barbarous
,
beastly
,
bloody
,
defiled
with
all
cruelty
,
contrary
to
al
pitty
and
piety
,
regarding
the
poor
no
more
then
brute
beasts
,
and
making
no
more
account
of
them
,
but
for
their
seruice
they
drew
from
them
,
and
for
the
want
they
had
of
them
.
For
among
all
the
morral
precepts
which
they
taught
and
deliuered
,
we
neuer
read
that
they
spake
any
thing
,
that
they
prescribed
or
perswaded
any
thing
touching
the
poore
,
nor
that
they
euer
established
any
good
pollicy
to
helpe
them
.
Notwithstanding
,
it
agreeth
well
with
naturall
reason
,
that
euery
one
do
good
to
his
like
.
And
it
is
a
sound
principle
confessed
among
all
,
[
c
](A22481-e48540-b)
c
Lamprid.
in
Atexan
.
What
thou
wouldest
not
should
be
done
to
thee
,
do
it
not
vnto
another
:
but
we
must
do
to
another
,
as
we
would
he
should
do
vnto
vs
.
But
the
Religion
which
is
called
the
Christian
religion
goeth
farther
,
and
beginneth
where
nature
leaueth
vs
:
It
teacheth
vs
to
respect
the
poore
as
our
own
flesh
,
to
regard
them
as
the
members
of
Christ
,
to
account
of
them
as
of
those
that
beare
the
Image
of
God
,
to
releeue
them
as
heires
of
the
Kingdome
of
Heauen
,
and
to
remember
that
the
Lorde
Iesus
accepteth
and
rewardeth
that
which
is
done
vnto
them
,
as
doone
vnto
himselfe
.
So
then
,
no
man
can
denie
,
but
all
men
must
confesse
,
that
the
Christian
Religion
is
in
all
points
more
excellent
and
perfect
,
then
all
other
Religions
,
which
are
of
Men
,
and
sauour
of
the
Flesh
.
[
d
](A22481-e48590-b)
d
Luke
16
,
19
and
fared
deliciously
euerie
day
,
but
woulde
not
yeelde
vnto
poore
Lazarus
,
the
Crummes
and
Offals
that
came
from
his
Table
.
This
is
a
great
vanitie
,
to
gaine
praise
and
commendation
from
the
Worlde
,
to
bee
great
Cheere-makers
to
the
rich
,
and
to
bee
miserable
to
the
poore
and
needie
.
Indeede
,
it
is
no
sinne
to
entertaine
thy
rich
Friendes
,
and
to
Feast
thy
Kins-folkes
,
[
e
](A22481-e48610-b)
e
Gen.
18
,
26
as
Abraham
did
Abimelech
;
but
the
other
to
feede
the
poore
,
rather
then
to
Feast
the
rich
,
ought
to
be
more
common
,
and
is
approued
to
be
more
commendable
.
But
such
as
follow
all
riot
,
and
liue
in
all
excesse
,
are
most
hard-harted
toward
the
poore
.
For
diuellish
prodigality
and
Christian
liberality
,
cannot
stande
together
.
Such
as
wast
their
goods
in
riotous
liuing
,
thinke
it
ill
spent
that
is
giuen
to
the
poore
,
especially
that
which
is
bestowed
vpon
the
poore
Saints
.
We
saw
this
in
the
rich
Glutton
,
who
abounding
in
outward
blessings
,
would
communicate
nothing
to
Lazarus
,
as
full
of
wants
as
he
was
of
sores
.
Wee
haue
heereof
a
liuely
picture
,
set
vppe
to
bee
seene
in
the
Sodomites
,
[
f
](A22481-e48660-b)
f
Ezek.
16
,
49
who
exceeding
in
excesse
of
pride
,
and
fulnesse
of
Bread
,
offended
there-withall
in
contempt
of
the
poore
,
and
weakning
the
hand
of
the
ndeeie
.
Behold
the
practise
of
all
that
spend
and
wast
their
wealth
in
drunkennesse
,
surfetting
,
and
such
like
wickednesse
,
it
greeueth
them
more
to
giue
a
penny
to
good
vses
,
then
to
lauish
and
dash
away
a
pound
,
in
following
and
feeding
their
beastly
humors
;
whereby
God
is
dishonoured
,
the
poore
are
robbed
,
their
bodyes
are
disfigured
,
their
good
Name
is
impaired
,
and
their
soules
are
endaungered
for
euer
.
There
is
no
man
,
[
g
](A22481-e48680-b)
g
Obiections
of
miserable
men
against
liberality
.
that
delighteth
in
any
sinne
,
hut
hee
hath
pretence
and
excuse
for
his
sinne
.
The
sloathfull
seruant
that
hid
his
Maisters
Talent
and
treasure
committed
vnto
him
,
alledged
this
for
himself
,
[
h
](A22481-e48690-b)
h
Math.
25
,
44
I
knew
that
thou
wast
an
hard
man
,
which
reapest
where
thou
sowedst
not
,
and
gatherest
where
thou
strowedst
not
.
So
the
sluggard
saith
,
[
i
](A22481-e48710-b)
i
Prou.
22
,
13.
There
is
a
Lyon
without
,
I
shall
be
slaine
in
the
street
.
In
like
manner
,
such
as
are
miserable
and
mercilesse
toward
the
poore
members
of
Christ
,
are
readie
to
couer
their
shame
,
though
it
be
with
Figge-leaues
;
to
dawbe
vp
their
hardnesse
of
heart
,
though
it
bee
with
vntempered
morter
,
and
to
paint
their
hypocrisie
,
though
it
be
with
deceitfull
and
fading
colours
.
Let
vs
see
what
their
Obiections
are
,
hindering
their
liberality
,
and
shutting
their
handes
,
or
rather
their
hearts
from
this
compassion
,
so
often
commanded
of
God
,
and
so
much
practised
of
the
godly
.
He
that
giueth
to
the
poore
,
[
k
](A22481-e48760-b)
k
Prou.
28.
27
and
11
,
25.
lendeth
to
the
Lord
,
&
shall
neuer
lacke
.
The
liberal
person
shal
haue
plenty
,
and
hee
that
watereth
shal
haue
raine
.
There
is
that
scattereth
,
and
more
is
encreased
,
but
he
that
spareth
more
then
is
meet
,
surely
commeth
to
pouerty
.
Whatsoeuer
is
bestowed
vpon
the
poore
,
is
accounted
as
giuen
to
Christ
,
who
is
a
rich
Rewarder
of
all
that
seeke
him
.
Hence
it
is
,
that
the
Apostle
saith
,
[
l
](A22481-e48780-b)
l
2
Cor.
9
,
9
,
10
Hee
hath
dispersed
abroad
,
and
hath
giuen
to
the
poor
,
his
beneuolence
remaineth
for
euer
;
also
,
he
that
findeth
seed
to
the
sower
,
will
minister
likewise
Bread
for
food
,
and
multiply
your
seed
,
and
encrease
the
fruites
of
your
beneuolence
.
The
Wise
man
teacheth
,
that
if
our
bread
and
our
bountifulnesse
were
cast
vpon
the
waters
,
yet
after
many
dayes
we
shall
finde
them
againe
.
The
Husbandman
casteth
his
seed
in
the
earth
,
and
burieth
it
almost
an
whole
year
before
hee
receiueth
&
reapeth
the
fruit
of
that
he
hath
sowne
.
Therefore
,
let
not
those
that
vse
to
giue
releefe
to
others
,
feare
that
they
shall
want
the
releefe
of
others
.
[
m
](A22481-e48820-b)
m
2
Cor.
12.
A
Man
is
accepted
according
to
that
which
hee
hath
,
and
not
according
to
that
which
hee
hath
not
.
The
poore
Widdowe
mentioned
in
the
Gospell
,
cast
but
one
Mite
into
the
Treesury
,
and
yet
that
which
she
gaue
of
her
penurie
,
[
n
](A22481-e48840-b)
n
Luke
21
,
3.
was
more
respected
of
Christ
,
then
all
the
aboundance
of
the
Rich.
The
Churches
of
Macedonia
,
were
themselues
[
o
](A22481-e48860-b)
o
2
Cor.
8
,
9.
in
extream
necessity
,
and
in
great
pouertie
,
yet
sent
releefe
to
others
,
aboue
their
abilitie
.
They
that
were
conuerted
to
the
Faith
,
after
Christes
ascension
,
diminished
their
owne
substance
,
when
they
solde
their
possessions
,
[
o
](A22481-e48870-b)
o
Acts
4
,
5.
and
distributed
the
money
among
the
poore
,
according
to
the
necessities
of
euery
one
.
Euerie
man
is
bound
to
minister
to
his
neighbour
,
and
to
supply
his
wantes
as
God
hath
enabled
him
.
[
p
](A22481-e48920-b)
p
Heb.
13.
So
that
wee
shall
not
feare
what
Man
can
doo
vnto
vs
.
Wee
haue
a
full
assuraunce
of
his
worde
,
That
the
righteous
[
q
](A22481-e48950-b)
q
Psal.
37
,
25.
shall
not
bee
forsaken
,
nor
his
seede
begge
their
Bread
.
Such
therefore
,
as
set
their
hearts
to
prepare
and
prouide
much
for
their
posterity
,
do
withdraw
themselues
commonly
from
helping
the
poore
,
and
by
this
meanes
do
oftentimes
bring
a
curse
vpon
their
owne
goods
,
so
that
some
of
their
Children
,
or
of
their
Childrens
Children
riotously
wast
them
,
&
make
hauocke
of
all
most
vnthriftily
.
[
r
](A22481-e49000-b)
r
Math.
5.
Who
maketh
the
Sun
to
shine
,
&
rain
to
fall
vpon
the
iust
and
vniust
,
vpon
the
godly
and
the
vngodly
,
that
so
we
may
bee
perfect
,
as
our
heauenly
Father
is
perfect
.
Againe
,
the
Apostle
Paule
hauing
taught
,
that
ydle
personnes
which
will
not
labour
should
not
eate
,
[
s
](A22481-e49040-b)
s
2
Thes.
3
,
13.
addeth
one
thing
further
to
bee
practised
,
That
we
should
not
bee
wearie
of
well-dooing
.
Let
vs
not
therefore
so
much
looke
vpon
the
person
of
the
men
,
as
consider
the
greatnesse
of
their
want
:
Let
vs
not
looke
for
a
recompence
from
them
,
but
from
him
that
hath
promised
vnto
vs
,
that
a
Cuppe
of
colde
Water
shall
bee
respected
,
and
rewarded
by
him
.
This
is
it
which
Salomon
meaneth
,
Eccles.
11
,
3.
when
hee
sayeth
,
[
t
](A22481-e49070-b)
t
Eccles.
11
,
3
If
the
Clowdes
bee
full
,
they
will
poure
foorth
Raine
vppon
the
Earth
,
and
if
the
Tree
do
fall
towardes
the
South
,
or
towardet
the
North
,
in
the
place
that
the
Tree
falleth
,
there
it
shall
bee
.
In
this
place
,
the
Wiseman
perswadeth
the
Church
to
liberality
toward
the
poore
;
the
Clowds
,
when
they
are
full
of
water
,
doo
not
keepe
it
to
themselues
,
but
poure
it
on
the
earth
that
gapeth
for
the
raine
,
as
if
it
were
a
thirst
,
and
openeth
his
mouth
to
bee
refreshed
;
so
when
men
are
laden
with
wealth
,
they
are
bound
to
cherish
their
bretheren
,
as
it
were
pined
away
with
hunger
&
third
.
Then
he
preuenteth
that
obiection
which
Couetous
men
make
,
to
stay
their
hands
from
shewing
mercie
,
and
to
shut
vp
their
compassion
from
the
needy
,
because
they
are
wicked
and
vnworthy
of
any
fauour
,
that
they
will
abuse
it
to
Whoredome
,
to
Drunkennesse
,
and
to
excesse
.
For
,
hee
telleth
them
of
the
profite
and
reward
,
that
they
shall
receiue
,
because
as
the
Tree
,
howsoeuer
it
falleth
,
on
the
right
hande
,
or
on
the
left
,
on
the
North
,
or
on
the
South
,
it
skilleth
not
,
seeing
it
becommeth
the
owners
,
and
it
falleth
to
him
;
so
the
bountifulnesse
of
good
men
,
whether
it
bee
giuen
to
the
worthy
or
vnworthy
,
to
the
faithfull
or
vnfaithfull
,
shall
turne
to
his
benefite
that
bestowed
it
.
To
conclude
,
euerie
Christian
man
,
must
haue
the
Spirite
of
Christ
,
[
u
](A22481-e49090-b)
u
Rom.
8
,
9.
if
hee
bee
his
;
hee
that
hath
not
the
Spirite
of
Christ
,
he
is
none
of
his
.
But
Christ
is
mercifull
,
and
therefore
wee
must
be
mercifull
.
[
x
](A22481-e49150-b)
x
Rom.
15
,
25
28.
saide
,
That
he
Ministred
to
the
Saintes
at
Ierusalem
,
and
withall
,
that
hee
gaue
himselfe
no
rest
in
this
,
vntill
hee
had
sealed
this
fruite
vnto
them
;
that
is
,
till
hee
saw
it
done
and
effected
,
according
to
his
desire
.
It
is
not
enough
for
vs
,
to
giue
good
wordes
,
or
to
vtter
from
our
mouthes
good
wishes
,
but
we
must
in
our
seuerall
places
,
and
particular
callings
,
do
our
vtmost
endeuour
,
that
releefe
may
euen
be
sealed
to
our
poore
.
It
is
not
enough
to
giue
to
those
that
aske
and
craue
the
fruite
of
our
liberality
,
but
we
must
learne
to
enquire
of
the
wants
of
the
Saints
,
and
to
search
what
is
their
condition
.
It
belongetb
vnto
vs
,
not
onely
to
haue
eares
prepared
to
heare
,
but
to
haue
mouths
opened
,
to
aske
of
the
welfare
of
those
that
are
in
necessity
.
We
would
desire
to
be
so
dealt
with
all
our selues
;
and
therefore
let
vs
be
so
minded
toward
our
Brethren
.
This
wee
see
in
Abraham
,
[
y
](A22481-e49180-b)
y
Gen.
18
,
19.
hee
staied
not
till
those
strangers
came
into
his
house
,
til
they
desired
to
be
receiued
&
haue
lodging
,
but
he
went
out
of
his
tent
of
his
owne
accord
,
to
see
whom
hee
could
espy
,
that
he
might
bring
them
to
his
house
.
So
did
Lot
,
[
z
](A22481-e49200-b)
z
Iudg.
19
,
17.
so
dealt
all
the
Fathers
.
Thus
did
Nehemiah
,
when
he
saw
some
of
his
brethren
that
were
come
from
Ie●usalem
,
[
a
](A22481-e49220-b)
a
Nehem.
1
,
2.
he
asked
them
concerning
the
state
of
the
Church
,
and
of
the
residue
of
the
Captiuity
.
Wee
must
not
alwayes
waite
,
till
we
bee
intreated
and
vrged
to
shew
mercie
,
but
offer
it
our selues
,
to
testifie
the
willingnesse
of
our
hearts
.
Wee
must
not
onely
readily
giue
our
releefe
when
the
poore
require
it
,
but
goe
vnto
them
,
search
them
out
,
and
call
for
them
,
whether
they
aske
our
Almes
or
not
,
whether
they
require
our
releefe
or
not
.
As
Christ
hath
loued
vs
,
so
let
vs
loue
one
another
.
Now
,
hee
loued
vs
being
his
enemies
,
when
we
neuer
asked
remission
of
our
sinnes
,
for
he
was
found
of
them
that
sought
him
not
,
and
shewed
mercie
to
them
that
desired
it
not
,
so
ought
wee
also
to
deale
with
our
Bretheren
,
not
tarrying
till
they
craue
,
but
offering
our
Compassion
.
There
haue
euer
beene
poore
,
that
make
not
their
wants
openly
knowne
,
and
are
so
deiected
and
reiected
of
many
,
that
they
are
ashamed
to
shew
their
necessity
.
This
dutie
requiring
our
earnest
care
,
to
seeke
after
,
and
see
to
the
wants
of
our
poore
Bretheren
,
reprooueth
three
sorts
of
men
.
[
b
](A22481-e49250-b)
b
Iam.
2
,
15
,
16
who
when
they
see
a
poor
man
,
or
a
poore
Woman
,
which
wanteth
bread
to
eate
,
and
cloaths
to
put
on
,
they
say
vnto
him
;
God
help
thee
(
poore
man
)
and
succour
thee
,
and
send
thee
releefe
,
it
is
great
pitty
thou
art
no
better
prouided
for
.
These
are
destitute
of
a
true
Faith
,
which
standeth
not
in
worde
onely
:
and
the
poore
,
notwithstanding
all
these
faire
Wordes
,
and
goodly
promises
,
may
starue
for
colde
,
and
die
for
thirst
,
and
perrish
for
Famine
,
if
they
should
finde
no
better
comfort
,
and
if
euery
man
should
serue
them
after
this
sort
.
It
is
a
verie
true
saying
of
the
Wise
Salomon
,
A
Man
[
c
](A22481-e49270-b)
c
Prou.
25
,
14.
that
boasteth
of
great
liberality
,
is
like
Cloudes
and
Winde
without
Raine
.
So
the
Apostle
Iohn
saith
,
[
d
](A22481-e49300-b)
d
1
Iohn
3
,
15.
My
little
Children
,
let
vs
not
loue
in
word
,
neyther
in
tongue
onely
,
but
in
deede
,
and
in
trueth
.
It
is
not
enough
for
a
man
to
say
,
hee
will
helpe
and
succour
his
Neighbour
,
vnlesse
hee
helpe
him
indeede
.
[
e
](A22481-e49340-b)
e
1
Tim.
5.
Infidels
,
and
denying
the
Faith
.
The
Turkes
and
Sarazens
shall
rise
vp
in
iudgement
against
this
wretched
generation
,
and
condemne
them
.
But
the
Apostle
pointeth
out
such
vnto
vs
,
to
be
holpen
and
comforted
,
as
albeit
it
hath
pleased
God
not
to
bestow
so
great
a
portion
of
worldly
blessings
vpon
them
,
as
vpon
others
,
as
the
Artificer
,
the
Handy-crafts
man
,
and
Day-Labourer
,
yet
labour
diligently
in
their
Callings
,
and
follow
their
Trades
with
all
carefulnesse
to
releeue
them-selues
,
and
to
maintaine
their
Families
,
as
those
that
professe
the
feare
of
God
,
and
the
Faith
of
Christ
.
Vnder
this
ranke
,
we
may
range
poore
Widdowes
and
Fatherlesse
Children
,
all
aged
and
impotent
persons
,
such
●s
are
lame
and
diseased
,
that
would
worke
,
but
cannot
;
that
desire
to
labour
,
but
are
not
able
.
It
is
the
rule
of
the
Apostle
,
that
ought
to
take
place
in
all
Churches
,
[
f
](A22481-e49350-b)
f
2
Thes.
3
,
10.
That
such
as
will
not
take
paines
,
must
not
eate
.
All
those
,
that
through
frailty
of
Child-hood
,
or
weakenesse
of
Olde
age
,
or
impotencie
of
limbes
,
or
greeuousnesse
of
sicknesse
,
or
thorough
greatnesse
of
their
charge
,
labouring
according
to
the
vtmost
of
their
strength
,
yet
are
not
able
to
maintaine
themselues
,
must
haue
their
wants
supplied
willingly
and
chearfully
;
not
grudgingly
and
sparingly
,
shewing
our selues
to
haue
a
feeling
of
their
necessities
.
[
g
](A22481-e49420-b)
g
2
Sam.
9
,
1.
Is
there
any
left
of
the
house
of
Saul
,
that
I
may
shew
mercy
for
Ionathans
sake
?
So
ought
we
to
seek
out
the
seruants
of
God
,
and
to
finde
out
the
poor
,
and
to
enquire
after
the
distressed
Saints
,
and
say
;
Is
there
any
of
the
poore
yet
left
,
to
whom
we
may
shew
mercy
for
the
Lordes
sake
?
For
they
represent
the
person
of
Christ
:
when
they
come
vnto
vs
;
Christ
himselfe
commeth
vnto
vs
;
and
when
they
aske
of
vs
,
it
is
Christ
that
asketh
of
vs
,
and
saith
;
I
am
hungry
,
I
am
thirsty
,
I
am
naked
,
I
am
harbourlesse
;
so
that
whatsoeuer
we
would
do
to
Christ
if
he
were
with
vs
,
the
same
must
wee
do
to
them
that
are
among
vs
.
8
Wherefore
,
although
I
haue
great
libertie
in
Christ
to
commaund
thee
that
which
is
thy
dutie
.
9
Yet
for
loues
sake
,
I
rather
beseech
thee
,
being
such
a
one
,
euen
Paule
an
Old
man
;
yea
now
a
prisoner
of
Iesus
Christ
.
I
Paule
pray
thet
to
receiue
Onesimus
:
The
parts
of
which
sentence
are
not
barely
propounded
,
but
amplified
;
and
then
,
the
whole
is
prooued
&
confirmed
.
We
are
therein
to
consider
three
partes
;
First
,
the
intreating
and
praying
of
Philemon
;
Secondly
,
the
person
praying
and
intreating
;
Thirdly
,
the
person
for
whom
he
prayeth
and
intreateth
.
His
praying
of
Philemon
,
is
declared
by
a
diuers
reason
,
Although
I
haue
great
libertie
to
command
thee
,
yet
I
pray
thee
and
beseech
thee
.
The
person
praying
and
beseeching
,
is
Paule
,
who
is
described
generally
,
being
such
a
one
,
and
then
particularly
by
his
old
age
,
and
by
his
bonds
.
Touching
the
person
,
for
whom
hee
beggeth
and
beseecheth
,
we
shall
see
afterward
,
Verse
10.
That
for
loues
sake
he
intreateth
him
.
Loue
,
in
this
place
,
may
bee
referred
either
to
Philemon
,
or
to
Paule
,
seeing
the
Apostle
leaueth
it
at
large
,
and
restraineth
it
not
either
to
his
loue
,
or
to
his
owne
.
If
it
be
referred
to
Philemon
,
it
carieth
this
sence
,
I
do
intreat
thee
,
and
not
command
thee
,
for
thy
compassion
and
loues
sake
,
which
I
haue
before
commended
in
thee
,
and
thou
so
diligently
and
deuoutly
shewest
vnto
the
Saints
.
But
I
do
not
take
this
to
bee
the
naturall
meaning
of
the
words
,
so
that
we
are
to
vnderstand
them
rather
of
Paules
loue
toward
Philemon
,
that
he
so
tendered
and
loued
him
,
as
that
he
had
rather
deale
with
him
in
kindnesse
,
and
by
intreatance
,
then
roughly
and
seuerely
.
Lastly
,
he
sayth
,
Paule
,
an
Old
man
,
and
now
a
prisoner
of
Christ
.
In
these
wordes
,
is
included
great
force
to
moue
Philemon
:
Wee
must
vnderstand
the
first
Wordes
of
his
Age
,
not
of
his
Office
;
of
his
yeares
,
not
of
his
Ministery
;
and
hee
calleth
himselfe
a
prisoner
of
Christ
,
that
is
;
for
Christs
sake
,
and
the
preaching
of
his
Gospell
.
So
then
,
according
to
this
Interpretation
,
these
wordes
are
thus
much
in
effect
,
as
if
hee
had
sayde
;
Seeing
I
heare
euerie
where
of
thy
feruent
Loue
,
and
exceeding
tender
Compassion
thou
bearest
to
the
poore
Saintes
,
though
I
may
manie
wayes
commaund
thee
in
thinges
that
are
right
and
equall
,
as
in
that
I
am
an
Apostle
of
our
Lorde
Iesus
Christ
,
in
that
I
am
stricken
in
Age
,
readie
to
leaue
this
life
,
and
in
that
I
am
nowe
a
Captiue
and
Prisoner
,
for
the
cause
of
Christ
and
his
Gospell
,
yet
the
loue
and
tender
affection
I
beare
vnto
thee
,
do
moue
me
rather
to
beseech
and
to
intreat
thee
.
Now
let
vs
see
what
may
be
obserued
out
of
these
wordes
.
[
h
](A22481-e49770-b)
h
1
Cor
9
,
4.
and
as
Paule
did
oftentimes
,
according
as
himselfe
testifyeth
in
his
Epistles
.
Which
condemneth
those
that
stand
strictly
vpon
their
right
,
[
i
](A22481-e49790-b)
i
1
Cor
10.
and
consider
what
is
lawfull
but
forget
what
is
fit
and
expedient
.
For
in
thinges
that
are
indifferent
we
are
not
by
and
by
allowed
to
do
that
which
is
lawfull
,
[
k
](A22481-e49800-b)
k
1
Cor
9
,
12
,
15.
nor
to
vse
our
power
,
but
must
suffer
all
thinges
,
that
the
Gospell
of
Christ
be
not
hindred
.
Likewise
,
the
Apostle
would
not
sometimes
take
any
wages
of
the
Church
,
but
preached
freely
and
was
not
chargeable
to
any
,
because
he
would
not
giue
occasion
of
speaking
euil
against
the
Gospell
.
Secondly
,
the
Apostle
publisheth
his
liberty
to
command
,
but
it
is
onely
in
Christ
whose
Ministers
he
and
we
are
,
and
not
our
owne
.
Thus
he
calleth
himselfe
an
Apostle
,
[
l
](A22481-e49810-b)
l
Galtath
.
1
,
1.
not
by
man
,
nor
by
the
will
of
man
,
but
of
Christ
.
This
is
the
difference
betweene
a
ciuill
Magistrate
,
and
an
Ecclesiasticall
Minister
.
The
ciuill
Magistrate
may
giue
charge
and
send
out
commandements
in
his
owne
name
,
but
the
Minister
must
command
in
his
Masters
name
,
in
asmuch
as
Christ
hath
not
imparted
the
power
,
nor
communicated
the
right
which
he
hath
ouer
mens
consciences
vnto
any
mortall
man
,
no
not
to
the
Angels
in
Heauen
.
Wherefore
,
whatsoeuer
we
speake
or
do
,
we
must
do
all
in
his
name
that
hath
sent
vs
.
Thirdly
,
marke
how
farre
his
authority
stretcheth
and
extendeth
,
he
can
require
and
exact
no
more
then
that
which
is
right
and
equall
and
their
duty
to
doe
.
It
is
no
absolute
or
immoderate
power
,
but
limitted
within
these
boundes
,
that
he
goe
not
beyond
them
.
This
is
required
of
all
the
Ministers
of
the
word
,
they
are
to
teach
that
which
is
right
,
and
he
people
are
bound
no
farther
to
heare
them
.
Fourthly
,
he
declareth
why
he
yeelded
vp
a
part
of
his
right
and
did
not
prosecute
it
to
the
full
,
for
loue
sake
,
it
was
for
Charity
sake
that
he
turned
his
power
into
prayer
.
All
indifferent
thinges
must
be
measured
by
this
rule
.
Charity
will
cause
a
man
willingly
to
giue
place
where
it
is
in
the
heart
,
but
where
it
is
not
,
he
will
not
regard
to
vse
his
liberty
with
offence
,
nay
to
the
destruction
of
his
brother
.
5
Lastly
,
Paule
to
moue
Philemon
propoundeth
his
bandes
and
afflictions
,
to
teach
that
no
man
ought
to
greeue
at
the
afflictions
of
the
Church
.
We
ought
to
be
so
farre
from
being
ashamed
[
m
](A22481-e49840-b)
m
2
Tim.
1
,
8.
Ephes.
3
,
13.
of
the
Crosse
in
our selues
,
and
from
being
offended
at
the
Crosse
in
others
,
that
rather
we
are
to
know
,
it
commendeth
the
Ministry
,
and
serueth
greatly
to
edification
.
For
by
this
title
he
commendeth
himselfe
,
and
purchaseth
authority
vnto
his
Ministry
,
whereby
he
signifieth
not
onely
that
he
is
an
Apostle
,
but
somewhat
more
;
an
Apostle
,
a
prisoner
;
that
is
,
adorned
with
the
markes
and
tokens
of
Apostolicall
honour
,
seeing
the
badges
of
the
Apostleship
are
such
bandes
as
he
suffered
for
Christs
sake
.
So
then
,
a
Minister
afflicted
,
is
more
then
a
Minister
:
a
Christian
persecuted
,
is
more
then
a
Christian
:
and
euery
faithfull
man
and
woman
,
the
more
they
are
tried
by
suffering
for
the
Gospell
,
the
more
they
are
to
be
honoured
and
the
better
to
be
esteemed
in
the
Church
.
[
I
haue
great
liberty
in
Christ
,
to
command
thee
.
]
The
Apostle
hauing
to
deale
with
Philemon
,
whom
he
had
wonne
by
his
Ministry
to
the
Gospell
,
and
whom
he
had
authority
to
command
in
the
Lord
;
saith
,
that
he
might
be
bould
to
vrge
and
presse
him
to
this
duty
in
regard
of
the
Office
of
Apostleship
,
of
the
greatnesse
of
his
age
,
and
of
the
sufferings
of
bonds
and
imprisonment
.
[
n
](A22481-e49930-b)
n
1
Kin.
18
,
18
I
haue
not
troubled
Israell
,
but
thou
,
and
thy
Fathers
house
,
in
that
yee
haue
forsaken
the
commaundements
of
the
Lord
,
and
thou
hast
followed
Baalim
.
The
like
we
see
in
Ionah
,
he
was
not
affraid
when
he
came
to
Niniuie
,
to
cry
out
against
the
Citty
and
the
Inhabitants
thereof
,
[
o
](A22481-e49970-b)
o
Ionas
3
,
4.
That
except
they
repented
;
within
forty
dayes
they
should
bee
destroyed
.
This
Doctrine
among
other
places
hath
most
plentifull
confirmation
out
of
the
prophesie
of
Ieremy
,
whether
we
consider
the
commandement
of
God
,
or
the
practise
of
the
Prophet
.
Heerunto
commeth
that
which
the
lord
speaketh
to
him
,
[
p
](A22481-e50010-b)
p
Ier.
10
,
1.
Behold
,
this
day
I
set
thee
ouer
the
Nations
,
and
ouer
the
kingdoms
,
to
plucke
vp
,
and
to
roote
out
,
to
destroy
and
throw
downe
,
to
build
and
to
plant
.
When
Pashur
had
smitten
him
,
and
put
him
in
the
stockes
,
[
q
](A22481-e50040-b)
q
Ier.
20
,
4.
the
Prophet
sayde
vnto
him
,
Thus
saith
the
Lord
,
behold
,
I
will
make
thee
to
be
a
terror
to
thy selfe
,
and
to
all
thy
friends
,
and
they
shall
fall
by
the
sworde
of
their
enemies
,
and
thine
eyes
shall
behold
it
,
&c.
This
authority
the
Apostle
Paule
doth
often
claime
&
challenge
vnto
himselfe
ouer
the
people
,
and
he
sheweth
what
power
he
had
by
reason
of
his
Ministry
.
When
hee
giueth
sundry
instructions
to
diuers
degrees
among
the
Corinthians
,
he
saith
,
[
r
](A22481-e50080-b)
r
1
Cor.
7
,
10.
Vnto
the
vnmarried
I
command
,
not
I
,
but
the
Lord
.
And
in
another
place
,
[
s
](A22481-e50100-b)
s
2
Cor.
3
,
12.
Seeing
then
that
we
haue
such
trust
,
wee
vse
great
boldnesse
of
speech
.
It
is
noted
by
the
Euangelist
,
[
t
](A22481-e50120-b)
t
Math.
7
,
29.
that
Christ
taught
as
one
hauing
authority
,
and
not
as
the
Scribes
,
that
is
;
boldly
,
not
fearefully
;
zealously
,
not
coldly
;
with
great
power
,
not
as
one
that
telleth
a
dreame
.
The
Apostle
writing
to
Timothy
,
doth
not
onely
gently
intreat
him
,
but
straightly
charge
him
[
u
](A22481-e50140-b)
u
1
Tim.
5
,
21.
and
6
,
13.
before
God
and
the
Lord
Iesus
Christ
,
and
the
elect
Angelles
,
that
he
obserue
those
things
,
without
preferring
one
to
another
,
and
do
nothing
partially
.
And
in
the
Chapter
.
following
,
I
charge
thee
in
the
sight
of
God
,
who
quickneth
all
things
,
and
before
Iesus
Christ
,
which
vnder
Pontius
Pilate
witnessed
a
good
confession
,
that
thou
keepe
this
commandement
without
spotte
,
and
vnrebukeable
vntill
the
appearing
of
our
Lord
Iesus
Christ
.
Likewise
,
in
[
x
](A22481-e50160-b)
x
2
Tim.
4
,
1
,
2
the
latter
Epistle
,
I
charge
thee
before
God
,
and
before
the
Lord
Iesus
Christ
,
which
shall
iudge
the
quicke
and
dead
at
his
appearing
,
and
in
his
kingdome
,
preach
the
worde
,
be
instant
in
season
,
and
out
of
season
,
improue
,
rebuke
,
exhort
,
with
all
long
suffering
and
Doctrine
.
All
these
places
of
Scripture
laide
together
,
comparing
the
Commaundements
,
together
with
the
examples
of
the
Prophets
of
Christ
,
and
of
the
Apostles
,
doo
teach
vs
by
the
Ordinance
of
God
,
power
,
and
Authoritie
are
alwayes
ioyned
to
the
Pastors
Office
,
and
neuer
to
be
seuered
and
deuided
from
it
.
[
y
](A22481-e50200-b)
y
1
Cor.
4
,
15.
Fathers
in
Christ
,
but
Parents
may
be
bolde
with
their
children
.
They
are
Pastors
[
z
](A22481-e50210-b)
z
Ephe.
4
,
11.
and
Shepheards
,
but
the
Shepheard
is
to
direct
&
order
the
Sheep
of
his
pasture
.
They
[
a
](A22481-e50220-b)
a
2
Cor.
5
,
20.
are
Ambassadors
,
but
the
Ambassador
is
not
sent
without
authority
from
him
that
sendeth
him
.
They
are
[
b
](A22481-e50230-b)
b
Hebr.
13
,
7.
Captains
of
the
Lords
hoast
,
but
the
Captaine
hath
rule
and
gouernement
ouer
those
that
are
vnder
his
charge
and
regiment
.
If
then
the
true
Ministers
of
Christ
be
Fathers
,
Shepheards
,
Ambassadors
,
and
Captains
vnder
Christ
the
great
shepheard
of
the
Sheepe
,
their
Office
cannot
be
without
iurisdiction
and
authority
ouer
the
people
of
God
committed
to
their
charge
.
[
c
](A22481-e50260-b)
c
Ephe
4
,
11
,
12.
for
the
repairing
of
the
Saintes
;
for
the
worke
of
the
Ministry
,
and
for
the
edification
of
the
body
of
Christ
,
till
we
all
meet
together
(
in
the
vnity
of
faith
and
that
acknowledging
of
the
sonne
of
God
)
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
.
So
the
Apostle
exhorteth
Timothy
to
take
heed
to
himselfe
,
to
exercise
his
guifts
,
to
giue
attendance
to
Reading
,
to
be
diligent
in
exhortation
,
and
to
continue
in
deliuering
sound
Doctrine
,
[
d
](A22481-e50280-b)
d
1
Tim
4
,
16.
because
in
dooing
these
thinges
he
should
saue
both
himselfe
and
them
that
heare
him
.
God
hath
put
into
them
and
their
mouths
the
word
of
reconciliation
,
so
that
faith
commeth
by
hearing
,
and
hearing
by
the
preaching
of
the
word
of
God
,
and
therefore
the
Ministers
are
said
to
saue
their
owne
soules
,
and
the
soules
of
others
.
[
e
](A22481-e50310-b)
e
1
Cor
3
,
9.
and
2
Cor
,
6
,
1
We
are
together
Gods
labourers
,
and
in
another
place
,
We
therefore
as
workers
together
,
beseech
you
that
ye
receiue
not
the
grace
of
God
in
vaine
,
where
to
comfort
the
Ministers
against
the
contempt
of
the
world
,
he
declareth
,
that
it
pleaseth
God
to
vse
their
Ministry
to
worke
faith
in
whom
he
will
.
True
it
is
,
the
Ministers
are
not
able
to
giue
or
worke
faith
in
the
hearers
,
either
in
whole
or
in
part
,
it
is
God
onely
that
giueth
encrease
and
a
blessing
vpon
his
owne
meanes
,
but
they
are
the
instruments
which
he
imployeth
.
He
commandeth
the
Ministers
to
preach
,
and
he
giueth
a
blessing
to
their
preaching
.
The
Minister
laboureth
on
the
heart
and
conscience
God
reformeth
it
,
and
giueth
the
grace
of
repentance
.
The
Minister
deliuereth
the
Doctrine
of
faith
,
God
giueth
the
gift
of
faith
.
The
Minister
teacheth
righteousnesse
and
holinesse
of
life
,
God
saith
;
be
it
so
,
he
shal
be
righteous
and
holy
.
The
Minister
pronounceth
mercy
to
the
penitent
,
God
bestoweth
mercy
and
forgiuenesse
of
sinnes
vpon
him
.
Thus
God
ratifieth
their
word
,
and
after
a
sort
tieth
his
blessing
vnto
it
.
Seeing
therefore
,
that
the
Ministers
of
the
word
haue
many
titles
of
power
and
iurisdiction
giuen
vnto
them
,
seeing
they
are
the
meanes
and
instruments
appointed
to
bring
vs
to
saluation
,
and
Lastly
,
seeing
they
worke
with
God
and
as
it
were
helpe
him
in
bringing
men
to
faith
and
eternall
life
;
we
may
conclude
,
that
their
Office
is
ioyned
with
power
and
authority
.
[
f
](A22481-e50380-b)
f
1
Tim
3
,
1.
If
a
man
desire
the
Office
of
a
Bishop
,
that
is
,
a
Minister
of
t●e
Gospell
,
he
desireth
a
worthy
worke
,
not
onely
a
worke
,
but
a
worthy
worke
.
Therefore
this
Office
,
is
not
onely
a
lawfull
calling
;
but
a
worthy
calling
.
It
is
hard
to
discharge
it
aright
,
for
who
[
g
](A22481-e50400-b)
g
2
Cor
2
,
16.
is
sufficient
for
these
thinges
?
but
those
thinges
that
are
hard
,
are
excellent
.
The
Minster
beareth
the
person
of
Christ
in
preaching
the
word
and
administring
the
Sacraments
.
We
heard
before
that
in
furthering
and
finishing
the
saluation
of
men
,
God
worketh
with
them
.
It
is
a
great
and
glorious
account
which
God
maketh
of
his
word
in
the
mouth
of
his
Ministers
,
when
it
is
truely
preached
and
rightly
applied
,
he
giueth
grace
by
it
,
and
ordinarily
worketh
not
saluation
without
it
.
This
is
no
small
honour
and
estimation
to
the
Ministers
of
God
,
and
to
the
Ministry
of
his
word
,
that
he
admitteth
them
as
ioynt-workers
,
and
as
it
were
fellow-labourers
with
him
,
he
worketh
when
they
worke
,
he
exhorteth
when
they
exhort
,
he
reproueth
when
they
reproue
,
he
teacheth
when
they
teach
.
This
the
Prophet
teacheth
to
be
the
Ministers
commission
giuen
him
of
God
,
when
he
hath
preached
righteousnesse
to
man
,
[
h
](A22481-e50410-b)
h
Iob
33
,
24.
God
will
haue
mercy
on
him
,
and
will
say
to
the
Minister
,
Deliuer
him
that
he
go
not
downe
into
the
pit
,
for
I
haue
receiued
reconciliation
.
This
the
Apostle
saith
,
[
i
](A22481-e50420-b)
i
2
Cor
5
,
20.
Now
then
are
wee
Ambassadours
for
Christ
,
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christs
stead
that
ye
be
reconciled
to
God
.
This
our
Sauiour
Christ
also
himselfe
speaketh
,
and
auoucheth
,
in
the
person
of
Peter
,
[
k
](A22481-e50450-b)
k
Mat
16
,
19.
I
will
giue
vnto
thee
the
Keyes
of
the
Kingdome
of
Heauen
,
and
whatsoeuer
thou
shalt
binde
vpon
earth
shal
be
bound
in
Heauen
,
and
whatsoeuer
thou
shalt
loose
on
earth
,
shal
be
loosed
in
Heauen
.
Whereby
he
teacheth
,
that
the
Ministers
are
the
Porters
of
Heauen
,
they
haue
the
Keyes
committed
vnto
them
,
they
are
appointed
to
bring
the
Children
of
God
into
the
sheepefold
of
Christ
.
They
shut
the
Kingdome
of
Heauen
against
all
vnbeleeuers
,
by
preaching
,
that
they
shall
not
enter
,
but
be
cast
into
vtter
darknesse
and
be
tormented
in
Hell
.
They
open
the
Kingdome
of
Heauen
to
all
beleeuers
and
penitent
persons
,
by
preaching
that
they
shall
enter
into
the
kingdome
of
Heauen
and
enioy
eternall
life
.
To
this
end
and
purpose
Christ
speaketh
to
his
Apostles
after
his
ascension
,
[
l
](A22481-e50470-b)
l
Iohn
20
,
23.
Whose
sinnes
soeuer
ye
remit
,
they
are
remitted
,
and
whose
sinnes
ye
retaine
they
are
retained
.
True
it
is
,
God
onely
forgiueth
sinnes
properly
,
but
he
hath
appointed
his
Ministers
to
preach
,
publish
,
and
to
witnesse
to
their
consciences
that
repent
and
beleeue
the
Gospell
,
that
all
their
sinnes
are
forgiuen
.
And
on
the
other
side
to
preach
and
declare
that
such
as
will
not
beleeue
and
repent
,
shall
neuer
haue
their
sinnes
forgiuen
them
.
For
,
how
the
Ministers
binde
and
loose
,
shutte
and
open
,
forgiue
and
retaine
,
the
Prophet
Esay
sheweth
,
[
m
](A22481-e50490-b)
m
Esay
44
,
25
,
26.
when
hee
sayeth
,
Chapter
44.
I
will
destroy
the
Tokens
of
the
Sooth-sayers
,
and
will
make
them
that
coniecture
,
Fooles
:
and
turne
the
Wisemen
backeward
,
and
make
their
knowledge
foolishnesse
;
but
he
confirmeth
the
worde
of
his
seruant
,
and
performeth
the
Counsell
of
his
Messengers
.
Whereby
we
see
,
that
God
dooth
binde
and
loose
,
forgiue
and
retaine
with
him
,
when
he
confirmeth
their
worde
,
and
performeth
their
Counsell
.
This
is
the
Dignitie
of
the
Ministery
,
which
serueth
to
reprooue
the
vnthankefull
world
,
and
ignorant
people
,
that
make
no
reckoning
or
account
of
this
ordinance
,
which
is
the
power
of
God
,
and
the
wisedome
of
God
.
[
n
](A22481-e50530-b)
n
1
Cor
4
,
1
,
2
Let
a
man
so
think
of
vs
,
as
of
the
ministers
of
Christ
,
&
disposers
of
the
secrets
of
God
,
&
as
for
the
rest
,
it
is
required
of
the
disposers
,
that
euery
man
be
found
faithful
.
Zachariah
reprouing
Ioash
&
his
princes
for
their
Idolatry
,
[
o
](A22481-e50560-b)
o
1
Cor
24
,
20
they
thought
him
to
be
a
mad
and
malapart
fellow
,
&
put
him
to
death
.
S●
when
Ieremy
was
sent
to
prophesie
against
the
Temple
,
and
the
Citty
,
and
to
exhort
them
to
amend
their
wages
and
their
workes
,
they
could
not
beare
his
wordes
,
but
threatned
to
kill
him
.
[
p
](A22481-e50600-b)
p
1
Cor
4
,
9.
11.
I
thinke
that
God
hath
set
forth
vs
,
the
last
Apostles
,
as
men
appointed
to
death
,
for
we
are
made
a
gazing
stocke
vnto
the
world
,
and
to
the
Angels
,
and
to
men
;
vnto
this
houre
we
both
hunger
and
thirst
,
&
are
naked
,
and
are
buffeted
,
and
haue
no
certaine
dwelling
place
.
Whereas
they
should
be
regarded
as
the
Ambassadors
of
God
,
and
respected
as
his
Stewards
set
ouer
the
house
of
God
to
dispense
the
misteries
of
life
and
saluation
.
True
it
is
,
great
contempt
lieth
vpon
our
calling
to
the
Ministry
,
euen
as
much
reproach
is
laid
vpon
the
profession
of
Christ
in
sincerity
.
The
Prophet
declareth
that
his
aduersaries
reioyced
at
his
calamity
,
and
hated
him
wrongfully
,
because
[
q
](A22481-e50620-b)
q
Psal
38
,
20.
he
followed
goodnesse
,
so
do
the
Ministers
of
the
Gospell
suffer
much
hatred
and
contempt
by
wicked
and
prophane
men
,
because
they
discouer
their
Hypocrisie
and
open
their
iniquity
;
yea
,
the
word
of
God
in
their
mouthes
is
many
times
as
a
fretting
Corasiue
applied
to
their
consciences
,
that
they
cannot
welter
and
wallow
so
secretly
and
securely
in
their
sinnes
,
as
they
would
and
as
they
wonted
to
do
.
When
they
are
resolute
and
resolued
to
continue
in
sinne
,
and
thinke
to
rest
and
sleepe
quietly
therein
,
as
in
a
bed
of
ease
,
the
word
of
God
doth
often
raise
them
vp
,
and
rouse
them
out
of
their
sencelesse
security
,
and
summoneth
them
to
the
barre
of
Gods
iudgement
.
This
is
it
that
troubleth
their
peace
and
their
patience
,
this
maketh
them
to
spurne
against
their
persons
and
their
calling
,
this
causeth
them
to
watch
them
narrowly
,
and
to
hunt
after
aduantages
through
their
infirmities
,
that
thereby
they
may
disgrace
them
:
this
draweth
them
to
cast
all
contempt
and
dishonour
vpon
their
Office
,
that
so
their
disorders
and
prophanenesse
may
not
be
espied
.
For
how
should
they
abide
the
Ministers
of
the
word
,
that
hate
the
word
of
God
?
Or
how
should
they
suffer
the
Ambassadours
,
that
cannot
endure
the
Ambassage
and
message
that
they
bring
?
But
we
must
arme
our selues
against
the
scorne
and
contempt
of
the
world
,
which
by
wicked
men
is
cast
as
mire
and
dirt
in
our
faces
,
considering
that
we
are
the
[
r
](A22481-e50630-b)
r
2
Cor
2
,
15.
sweet
sauour
of
God
as
well
in
them
that
perish
,
as
in
them
that
are
saued
.
[
s
](A22481-e50650-b)
s
Mat
23
,
6
,
7.
the
cheife
places
at
feastes
,
and
to
haue
the
cheife
seates
in
the
assemblies
,
and
greetings
in
the
Markets
,
and
to
be
called
of
men
Rabbi
,
Rabbi
.
Ambition
and
vaine
glory
haue
tied
vp
their
tongues
,
and
made
them
cleaue
to
the
roofe
of
their
mouthes
.
Coueteousnesse
and
idlenesse
haue
choked
them
and
stopped
the
passage
of
their
voice
.
Pride
in
themselues
and
contempt
of
others
,
haue
sowed
vp
their
lips
and
made
them
cast
the
care
of
the
flocke
vpon
their
substitutes
,
who
many
times
are
as
carelesse
as
their
Maisters
,
and
in
the
meane
season
betweene
them
both
,
the
sheep
of
Christ
bought
with
his
precious
bloud
,
go
to
wracke
and
runne
to
ruine
.
What
a
shame
is
it
,
that
any
man
should
be
raised
vp
and
aduanced
meerely
by
the
Gospell
,
and
yet
account
the
preaching
of
the
Gospell
a
reproach
to
their
high
dignity
?
The
sonne
of
God
himselfe
refused
not
to
serue
in
this
calling
,
[
t
](A22481-e50670-b)
t
Mat
9
,
35.
he
went
about
al
Citties
and
Townes
teaching
in
their
Synagogues
and
preaching
the
Gospell
of
the
Kingdome
.
If
then
Christ
Iesus
the
sonne
of
God
tooke
paines
in
this
calling
,
what
sonne
of
the
earth
shall
disdaine
to
discharge
this
office
that
he
hath
vndertaken
,
and
by
which
he
is
maintained
.
Againe
,
seeing
the
calling
is
so
excellent
,
why
should
any
be
ashamed
to
consecrate
their
sonnes
to
God
,
in
the
seruice
of
the
Ministry
,
thereby
to
gaine
soules
to
him
and
to
his
kingdome
?
[
u
](A22481-e50710-b)
u
2
Tim.
2
,
22.
To
fly
the
lusts
of
youth
,
and
to
follow
after
righteousnesse
,
Faith
,
Loue
,
and
peace
,
with
all
them
that
call
on
the
Lord
with
a
pure
heart
.
And
in
another
place
he
saith
,
[
x
](A22481-e50730-b)
x
1
Tim.
4
,
12.
Let
no
man
despise
thy
youth
,
but
be
vnto
them
that
beleeue
an
ensample
,
in
word
,
in
conuersation
,
in
Loue
,
in
Spirite
,
in
Faith
,
in
Purenesse
.
If
hee
had
this
neede
of
instruction
,
howe
much
more
others
?
[
y
](A22481-e50790-b)
y
Math.
18
,
18
Verily
I
say
vnto
you
,
whatsoeaer
ye
binde
on
earth
,
shall
be
bound
in
Heauen
;
and
whatsoeuer
ye
loose
on
earth
,
shall
be
loosed
in
Heauen
.
We
see
God
promiseth
to
ratifie
the
sentence
pronounced
and
denounced
in
his
name
.
The
abridgement
of
this
power
is
the
contempt
of
the
men
,
and
of
their
Ministry
,
and
the
curbing
&
cutting
short
of
their
authority
,
doth
open
a
gappe
to
all
contumely
and
reproach
of
their
persons
and
office
.
If
a
Magistrate
shoulde
prescribe
and
ordaine
that
Law
which
is
wholesome
and
profitable
to
the
Common-wealth
,
and
haue
no
power
at
all
to
punish
the
Malefactors
and
misdoers
that
transgresse
,
who
is
it
that
would
regard
the
Commandement
?
If
a
School-maister
had
authority
onely
to
rule
and
to
teach
,
but
were
restrained
to
take
vp
the
rod
to
correct
and
chastise
the
obstinat
&
sluggard
,
what
Scholler
would
harken
or
giue
eare
to
his
teaching
?
In
like
manner
,
so
long
as
the
Minister
is
allowed
only
to
speake
the
word
,
or
to
threaten
,
but
stinted
that
he
shall
go
no
farther
,
his
Ministry
will
be
little
regarded
;
as
if
a
Maister
should
tell
some
of
his
Schollers
of
their
shrewde
trickes
,
but
were
not
licensed
to
punnish
their
euill
doing
.
God
hath
ioyned
authority
to
the
Pastors
office
,
&
put
into
his
hand
the
discipline
of
the
Church
,
and
the
Ministers
of
God
,
haue
exercised
&
executed
the
same
according
to
his
ordinance
.
Hence
it
is
,
that
the
Apostle
reprouing
an
heinous
offence
amongst
the
Corinthians
,
and
shewing
the
vse
of
Ecclesiasticall
correction
,
saith
,
[
z
](A22481-e50820-b)
z
2
Cor.
4
,
21
What
will
ye
?
Shall
I
com
vnto
you
with
a
rod
,
or
in
loue
and
in
the
spirit
of
meekenesse
?
[
a
](A22481-e50870-b)
a
Ephes.
6
,
20.
boldly
,
as
we
ought
to
speake
.
We
see
an
example
heereof
in
the
Apostles
,
when
they
heard
the
threatnings
of
the
enemies
of
the
Gospel
,
[
b
](A22481-e50880-b)
b
Acts
4
,
29.
&
5
,
28
,
29.
They
lift
vp
their
voices
to
God
,
with
one
accord
,
and
said
,
O
Lord
,
thou
art
the
God
,
which
hast
made
the
heauen
and
the
earth
,
the
sea
,
and
all
things
that
are
in
them
,
beholde
their
threatnings
,
and
graunt
vnto
thy
seruants
with
all
boldnesse
to
speak
thy
word
.
So
,
when
the
cheefe
Priests
said
,
Did
not
we
straightly
commaund
you
,
that
yee
should
not
teach
in
his
name
?
And
behold
,
ye
haue
filled
Ierusalem
with
yoar
Doctrine
,
and
ye
would
bring
this
mans
bloud
vpon
vs
.
Then
Peter
and
the
Apostles
answerd
,
We
ought
rather
to
obey
God
then
men
.
Many
men
are
endued
with
great
gifts
of
learning
and
knowledge
,
but
they
want
the
tongue
of
the
Learned
to
minister
a
worde
in
season
,
they
want
zeale
and
vtteraunce
to
deliuer
the
word
of
God
to
the
people
.
Let
euery
one
therefore
,
seeke
to
fit
and
furnish
himselfe
to
this
calling
,
and
in
Christ
Iesus
be
bold
to
do
this
dutie
.
This
the
Prophet
saith
,
[
c
](A22481-e50920-b)
c
Esay
58
,
1.
Crie
alowd
,
spare
not
,
lift
vp
thy
voice
like
a
Trumpet
,
and
shew
my
people
their
transgression
,
and
the
house
of
Iacob
their
sinnes
.
This
reproueth
those
that
haue
the
worde
in
respect
of
persons
,
who
dare
not
do
their
duties
,
and
are
afraid
of
mens
faces
.
They
would
be
counted
the
Embassadors
of
God
,
but
they
are
affraide
to
do
their
Maisters
message
.
Let
such
learne
of
Iohn
Baptist
,
who
shrunke
not
backe
,
but
was
bold
to
tell
Herod
,
that
it
was
not
lawfull
for
him
to
take
his
Brothers
Wife
.
Wee
must
not
bee
Dastards
and
faint-hearted
souldiers
,
to
fight
the
Lords
battels
,
but
first
be
sure
,
we
haue
a
good
warrant
out
of
the
word
,
and
then
go
boldly
into
the
fielde
,
and
feare
not
to
looke
the
enemy
in
the
face
.
True
it
is
,
if
wee
haue
not
our
Commission
signed
and
sealed
vnto
vs
,
wee
haue
iust
cause
to
feare
;
we
speake
in
our
owne
names
,
and
not
in
the
name
of
God
:
wee
send
our selues
,
we
are
not
sent
of
him
;
We
are
our
owne
Messengers
,
to
doe
our
owne
Message
,
not
the
Embassadours
of
the
eternall
God
.
But
when
hee
hath
put
his
worde
in
our
mouths
,
wee
must
goe
to
those
that
he
hath
sent
vs
,
[
d
](A22481-e50970-b)
d
Ier.
1
,
7
,
8.
and
whatsoeuer
hee
commaundeth
vs
,
that
wee
must
speake
.
So
,
when
God
had
stretched
out
his
hand
,
and
touched
the
mouth
of
the
Prophet
Ieremy
,
hee
sayde
;
Bee
not
affraide
of
their
faces
,
for
I
am
with
thee
,
to
deliuer
thee
,
sayth
the
Lord
.
Thus
hee
speaketh
to
Ezekiell
,
[
e
](A22481-e51000-b)
e
Exek.
3
,
8
,
9.
I
haue
made
thy
Face
strong
against
their
Faces
,
and
thy
Fore-head
harde
against
their
Fore-heades
,
I
haue
made
thy
Fore-head
as
the
Adamant
,
and
harder
then
the
Flint
:
Feare
them
not
therefore
,
neither
bee
affrayde
at
their
lookes
;
for
they
are
a
Rebellious
house
.
Secondly
,
it
teacheth
them
not
to
loose
their
Authoritie
,
and
so
to
shame
their
Calling
,
and
their
Mayster
that
hath
put
them
in
that
Calling
,
bringing
them-selues
and
their
Ministry
,
vnder
the
subiection
and
slauerie
of
others
.
The
Apostle
by
all
meanes
seeketh
to
magnifye
his
Ministery
,
and
to
beautifie
his
Calling
.
Hence
he
saith
,
[
f
](A22481-e51030-b)
f
1
Cor.
9
,
1.
Am
not
I
an
Apostle
,
am
not
I
free
?
This
reprooueth
those
that
serue
the
lustes
and
pleasure
of
others
,
and
dare
doe
nothing
to
displease
such
as
are
in
high
place
.
Thus
Aaron
in
the
absence
of
Moses
offended
,
who
was
at
the
commaundement
of
the
people
,
[
g
](A22481-e51070-b)
g
Exo.
32
,
1
,
4.
when
they
saide
vnto
him
,
Make
vs
Gods
to
go
before
vs
,
he
receiued
their
golden
earings
,
and
fashioned
it
with
the
grauing
toole
,
and
made
of
it
a
Molten
Calfe
.
The
like
we
see
in
Vriah
the
Priest
,
[
h
](A22481-e51100-b)
h
2
Kings
16
,
2
,
10.
when
Ahaz
(
who
did
not
vprightly
in
the
sight
of
the
Lorde
,
but
walked
in
the
way
of
the
Kings
of
Israell
)
saw
the
Altar
that
was
at
Damascus
,
he
sent
vnto
him
the
paterne
of
the
Altar
,
and
the
fashion
of
it
,
and
all
the
Workemanship
thereof
,
and
hee
made
an
Altar
in
all
points
,
like
to
that
which
the
King
had
sent
from
Damascus
.
This
departing
from
the
Commaundement
of
God
,
to
please
the
humour
or
honour
of
mightie
men
,
must
be
farre
from
vs
.
We
haue
a
plaine
way
set
before
vs
,
wee
ought
to
walke
in
it
,
wee
must
not
decline
eyther
to
the
right
hand
,
or
to
the
left
hand
.
We
must
not
make
marchandise
of
the
word
of
God
,
but
deale
faithfully
with
God
and
his
people
.
The
Prophet
Micah
complaineth
of
such
Prophets
in
his
time
,
as
flattered
the
people
in
their
sinnes
,
[
i
](A22481-e51160-b)
i
Mich.
2
,
11.
And
Prophesied
vnto
them
of
Wine
and
of
strong
drink
,
and
in
such
Prophets
the
people
delighted
.
The
Lord
chargeth
Ieremy
,
[
k
](A22481-e51190-b)
k
Ier.
1
,
17.
to
trusse
vp
his
loynes
,
to
arise
,
and
to
speake
to
the
Children
of
Israell
all
that
he
commaunded
him
,
not
to
bee
affraide
of
their
faces
,
least
he
destroy
him
before
them
.
Let
vs
beware
of
such
smooth
tongues
,
that
flatter
with
their
lippes
,
and
bring
vs
in
danger
of
destruction
.
Salomon
teacheth
vs
,
[
l
](A22481-e51220-b)
l
Prou.
29
,
5.
That
a
man
which
flattereth
his
Neighhour
,
spreadeth
a
Net
for
his
steppes
;
declaring
thereby
,
that
as
a
Birde
which
is
taken
in
the
Net
,
is
in
daunger
of
death
;
so
they
which
beleeue
flatterers
,
fall
into
great
perilles
of
Soule
,
of
Bodie
,
of
Goods
,
of
good
name
,
of
life
.
Thirdly
,
it
teacheth
the
Ministers
,
to
take
heede
they
abuse
not
their
Authority
,
and
turne
it
into
tiranny
,
but
employ
it
vnto
edification
,
not
to
the
destruction
of
the
Church
,
or
any
member
thereof
.
This
the
Apostle
plainly
teacheth
concerning
himselfe
,
[
m
](A22481-e51250-b)
m
2
Cor.
10
,
8
Though
I
should
boast
somwhat
more
of
our
authority
,
which
the
Lord
hath
giuen
vs
for
edification
,
and
not
for
your
destruction
,
I
should
haue
no
shame
.
And
in
another
place
,
[
n
](A22481-e51270-b)
n
2
Cor.
1
,
24
Wee
haue
not
Dominion
ouer
your
faith
,
but
we
are
helpers
of
your
ioy
,
for
by
Faith
ye
stand
.
We
must
remember
and
consider
that
we
are
vnder
Christ
:
we
are
his
Substitutes
and
Lieutenants
.
He
is
the
cheefe
Shepheard
of
the
Sheepe
.
We
must
not
beare
our selues
[
o
](A22481-e51290-b)
o
1
Pet.
5
,
3.
as
Lords
ouer
his
heritage
,
but
as
ensamples
to
the
flocke
.
Christ
himselfe
testifieth
,
that
he
was
among
them
as
one
that
[
p
](A22481-e51300-b)
p
Luke
22
,
27
Math.
20
,
28.
serued
:
For
the
sonne
of
man
came
not
to
bee
serued
,
but
to
serue
,
and
to
giue
his
life
for
the
ransome
of
many
.
Let
vs
haue
the
same
mind
in
vs
,
that
was
in
christ
Iesus
;
let
vs
behaue
our selues
as
Stewards
,
not
as
Lords
;
as
Officers
,
not
as
Princes
;
as
Ministers
,
not
as
Vsurpers
;
as
Stewards
,
not
as
Maisters
of
the
house
.
[
q
](A22481-e51350-b)
q
Mal.
2
,
7.
The
people
must
heare
the
Lawe
at
his
Mouth
,
for
hee
is
the
Messenger
of
the
Lerd
of
Hoastes
.
True
it
is
,
they
are
men
that
bring
it
,
but
they
are
Messengers
sent
of
GOD
,
they
are
subiect
to
the
same
passions
that
wee
are
,
but
God
hath
put
his
word
in
their
hearts
,
and
in
their
mouthes
:
and
therefore
,
both
they
and
it
must
bee
receyued
with
all
reuerence
,
and
entertayned
with
the
inwarde
obedience
of
the
soule
.
Hence
it
is
that
our
Sauiour
Christ
sayth
,
[
r
](A22481-e51370-b)
r
Luke
10
,
16
Hee
that
heareth
you
,
heareth
me
,
and
he
that
heareth
you
,
heareth
him
that
sent
mee
.
The
Prophet
teacheth
,
that
their
feete
are
beautifull
that
bring
gladde
tydings
of
peace
,
and
bring
glad
tydinges
of
good
things
.
They
are
saide
to
be
worthy
of
double
honor
,
and
to
teach
the
way
of
saluation
.
If
a
man
had
lost
a
precious
Iewell
,
and
Rich
Pearle
,
which
was
all
the
riches
and
substance
of
his
house
,
and
beeing
in
this
case
,
should
meete
with
a
man
that
can
tell
him
who
robbed
him
of
it
,
where
it
is
,
and
how
hee
may
come
to
haue
it
againe
,
how
would
hee
respect
him
,
and
reward
him
?
A
godly
Minister
is
such
a
one
vnto
thee
,
[
s
](A22481-e51390-b)
s
Perk.
of
the
Ministr
.
who
when
Adam
had
lost
himselfe
,
and
all
his
posteritie
,
and
that
peerlesse
Iewell
of
righteousnesse
the
whole
wealth
of
our
soules
,
can
truely
tell
vs
who
did
steale
it
away
from
vs
,
and
how
it
is
to
bee
recouered
againe
.
The
Deuill
is
the
Theefe
;
Christ
doth
restore
it
:
Faith
applyeth
Christ
,
the
Word
of
God
worketh
Faith
;
the
Minister
preacheth
the
word
whereby
we
beleeue
.
How
well
doost
thou
account
of
that
Physitian
,
and
how
highly
doest
thou
esteeme
of
him
,
who
when
thy
health
is
lost
,
and
sicknesse
falne
vpon
thee
,
can
tell
thy
disease
,
open
the
cause
of
it
,
shew
thee
the
cure
and
remedy
of
it
,
and
restore
thee
to
thy
former
state
and
strength
;
so
when
thy
soul
is
sick
vnto
the
death
,
and
euen
to
damnation
,
the
man
of
God
can
heale
the
deadly
wound
that
Satan
hath
giuen
,
and
apply
a
soueraigne
plaister
for
thee
,
made
of
the
precious
blood
of
Christ
.
From
hence
all
men
may
learne
,
how
to
esteeme
Gods
Ministers
,
and
with
what
affection
we
are
to
heare
them
.
The
Sheepe
of
Christ
[
t
](A22481-e51430-b)
t
Ioh.
10
,
27.
will
heare
his
voice
and
follow
him
.
This
is
a
notable
token
to
know
the
children
of
God
by
:
to
disobey
the
Ministers
of
God
,
is
to
disobey
God
himselfe
;
&
to
despise
their
word
,
is
to
despise
the
word
of
God
himselfe
.
Is
not
the
Embassador
of
an
earthly
Prince
receiued
with
great
honor
&
reuerence
?
Is
not
his
message
receiued
as
vndoubtedly
as
if
the
Prince
himselfe
were
present
?
Are
not
they
which
despise
his
authority
as
heinously
punished
,
and
as
vilely
accounted
of
,
as
if
they
resisted
and
rebelled
against
the
Kings
owne
person
?
Shall
then
the
Messengers
of
the
liuing
God
,
the
King
of
Kings
,
and
Lord
of
Lords
,
bee
receiued
lesse
worthily
then
the
other
,
whose
authority
is
greater
,
who
message
is
waightier
,
whose
place
is
higher
?
It
is
requisite
therefore
,
that
the
people
feare
and
reuerence
their
Minister
,
or
else
they
wil
in
no
case
honor
and
obey
him
.
For
where
feare
is
not
present
,
all
honour
is
absent
;
&
whosoeuer
scorneth
to
performe
this
dutie
of
feare
,
let
him
be
well
assured
,
hee
contemneth
not
him
,
but
the
Lord
that
sent
him
.
This
feare
is
to
be
yeelded
,
not
to
his
person
,
but
to
his
Office
.
For
as
the
Apostle
exhorteth
the
Thessalonians
to
[
u
](A22481-e51450-b)
u
1
Thes.
5
,
12
,
13.
acknowledge
them
that
laboured
among
them
,
and
haue
them
in
singular
loue
for
their
workes
sake
;
so
wee
ought
to
feare
those
that
are
set
ouer
vs
in
the
Lord
,
for
their
worker
sake
.
So
he
witnesseth
that
the
Galathians
[
x
](A22481-e51470-b)
x
Gal.
4
,
14.
receyued
him
as
an
Angel
of
God
;
yea
more
then
so
,
they
receiued
him
as
Iesus
Christ
himselfe
.
This
was
not
as
he
was
a
man
,
but
as
the
Minister
of
God
:
this
was
not
for
the
excellency
of
his
person
,
which
hee
acknowledgeth
to
be
simple
,
and
testifieth
to
be
contemptible
;
but
hee
was
receiued
for
that
excellent
message
which
he
brought
among
them
.
Therefore
Paule
writing
to
the
Phillippians
,
sayth
,
[
y
](A22481-e51500-b)
y
Phil.
2
,
12.
As
yee
haue
alwayes
obeyed
mee
,
not
as
in
my
presence
onely
,
but
now
much
more
in
my
absence
,
so
make
an
end
of
your
saluation
with
feare
and
trembling
.
This
reprooueth
all
those
that
are
stubborne
and
disobedient
,
and
wil
not
obey
the
word
of
exhortation
deliuered
vnto
them
:
such
also
,
as
heare
not
often
and
constantly
,
but
seldome
and
carelessely
,
as
if
they
were
perswaded
,
that
they
had
nothing
to
do
with
God
,
or
God
with
his
word
:
such
as
when
they
heare
are
not
stricken
with
any
feare
of
the
presence
of
God
,
or
of
the
power
of
the
word
,
or
of
the
truth
that
is
deliuered
,
so
that
they
neuer
can
heare
aright
,
seeing
GOD
accounteth
those
only
the
right
Hearers
,
[
z
](A22481-e51520-b)
z
Esa.
66
,
2
,
5.
that
tremble
at
his
Worde
,
and
are
of
humble
and
contrite
hearts
.
Lastly
,
such
as
are
content
to
heare
and
listen
with
their
outward
eares
,
but
it
is
no
longer
then
they
list
,
and
no
farther
then
their
owne
fantasies
are
fed
,
and
their
desires
followed
,
and
their
humors
pleased
.
They
are
willing
to
heare
,
vntill
their
speciall
sinnes
be
reprooued
:
but
when
they
finde
themselues
touched
,
or
their
iniquities
(
which
they
dwell
in
)
discouered
,
they
grow
out
of
patience
,
and
begin
to
reuile
and
raile
at
the
Ministers
that
seeke
with
a
good
Conscience
to
discharge
their
duties
.
This
is
an
euident
note
of
a
corrupt
hearer
,
and
a
plaine
testimony
of
an
euill
heart
.
We
must
be
ready
to
heare
the
curses
of
the
Law
,
as
well
as
the
promises
of
the
Gospel
:
we
must
account
it
a
benefit
to
be
reproued
our selues
,
as
well
as
to
heare
others
reproued
.
A
sicke
man
would
not
content
himselfe
to
haue
the
Physitian
shew
vnto
others
their
diseases
,
but
would
haue
his
owne
disease
discouered
vnto
him
;
so
is
it
profitable
vnto
vs
,
to
see
our
owne
sinnes
,
and
to
heare
our
owne
corruptions
reuealed
and
manifested
vnto
vs
.
If
we
once
desire
to
come
out
of
our
sinnes
and
iniquities
wherein
wee
haue
liued
;
if
once
they
become
bitter
and
vnpleasant
vnto
vs
,
it
will
bee
no
griefe
or
burthen
,
to
see
our selues
stripped
,
and
layde
open
to
the
view
and
sight
of
the
worlde
.
Let
vs
therefore
with
meekenesse
of
spirit
submit
our selues
to
the
stroke
of
Gods
word
,
and
not
rage
when
wee
are
reprooued
,
as
the
manner
of
those
is
,
that
purpose
to
perseuer
,
and
to
continue
in
their
sinnes
vnto
the
end
.
Verse
9.
[
Yet
for
your
loues
sake
I
rather
beseech
thee
.
]
Heere
we
haue
the
second
part
of
the
diuers
reason
before
remembred
.
The
former
Verse
,
was
a
preparation
or
entraunce
into
the
prayer
or
petition
of
Paule
,
and
containeth
the
authoritie
that
he
had
(
if
hee
would
vse
it
)
to
command
Philemon
that
which
was
conuenient
for
him
to
do
.
These
words
are
a
mild
mittigation
of
the
former
;
namely
,
that
albeit
he
might
commaund
him
by
his
office
,
yet
he
would
rather
entreat
and
beseech
him
thorough
loue
.
The
Apostle
hauing
to
do
in
this
place
with
a
matter
of
Christian
moderation
and
equitie
,
wherein
hee
might
from
the
Lord
command
with
authoritie
,
doth
notwithstanding
pray
and
beseech
;
and
when
hee
might
lawfully
vrge
and
require
the
practise
thereof
,
hee
rather
resolueth
to
vse
gentle
,
humble
,
and
louing
meanes
.
[
c
](A22481-e51610-b)
c
Mat.
11
,
28.
Come
vnto
mee
all
yee
that
are
weary
and
heauie
laden
,
and
I
will
ease
you
,
for
my
yoake
is
easie
,
and
my
burden
is
light
.
This
appeareth
in
sundry
places
of
Paules
Epistles
,
Rom.
12
,
1.
I
beseech
you
Brethren
by
the
mercies
of
Christ
;
that
ye
giue
vp
your
bodies
a
liuing
Sacrifice
,
holy
,
and
acceptable
vnto
God
,
which
is
your
reasonable
seruing
of
God
.
So
,
2
Cor.
5
,
20.
Now
then
are
we
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christs
stead
,
that
ye
bee
reconciled
to
God
.
And
in
the
tenth
Chapter
of
the
same
Epistle
,
[
d
](A22481-e51660-b)
d
2
Cor.
10
,
1.
I
Paule
my selfe
,
beseech
you
,
by
the
meeknesse
and
gentlenesse
of
Christ
,
which
when
I
am
present
among
you
,
am
base
,
but
am
bolde
toward
you
being
absent
.
Thus
the
Apostle
Peter
speaketh
,
[
e
](A22481-e51690-b)
e
1
Pet.
2
,
11.
Dearly
beloued
,
I
beseech
you
as
Pilgrims
and
Straungers
,
abstaine
from
fleshly
lusts
which
fight
against
the
soule
,
and
haue
your
conuersation
honest
among
the
Gentiles
.
Likewise
the
Apostle
Iohn
writing
to
a
Noble
woman
by
byrth
but
more
noble
by
Faith
and
Religion
,
saieth
,
[
f
](A22481-e51720-b)
f
2
Iohn
5.
I
now
beseech
thee
(
Ladie
)
not
as
writing
a
newe
Commaundement
vnto
thee
,
but
the
same
that
wee
had
from
the
beginning
,
that
wee
loue
one
another
.
Whereby
we
see
,
that
it
is
a
dutie
required
of
vs
,
that
in
deliuering
the
word
of
God
,
&
in
declaring
his
will
,
we
should
vse
mildenesse
rather
then
sharpenesse
;
gentlenesse
,
rather
then
roughnesse
;
beseeching
rather
then
commanding
;
and
meekenesse
of
spirit
,
rather
then
threatning
of
iudgement
.
[
g
](A22481-e51760-b)
g
2
Tim.
2
,
25.
that
the
seruant
of
God
must
not
striue
,
but
must
be
gentle
toward
al
men
,
apt
to
teach
,
suffering
the
euil
,
instructing
them
with
meeknesse
that
are
contrary
minded
,
prouing
if
God
at
any
time
wil
giue
them
repentance
,
that
they
may
acknowledge
the
truth
,
and
come
to
amendment
,
out
of
the
snare
of
the
deuil
,
&c.
There
is
no
way
so
auaileable
to
bring
euill
men
out
of
the
dangers
wherin
they
stand
,
who
are
as
it
were
taken
prisoners
,
and
made
bondslaues
to
do
the
Deuils
wil
,
then
to
allure
them
by
gentlenesse
,
to
draw
them
by
long
suffering
,
and
to
ouercome
them
by
patience
.
Therefore
,
my
Bretheren
,
beloued
and
longed
for
,
my
ioy
,
and
my
Crowne
,
so
continue
in
the
Lorde
,
yee
beloued
.
[
h
](A22481-e51830-b)
h
Luke
23
,
34
he
prayed
for
them
,
he
intreated
pardon
for
them
,
that
their
sinne
might
bee
forgiuen
.
Therefore
the
Apostle
Peter
teacheth
vs
,
that
we
are
prouoked
to
a
patient
bearing
of
wrongs
,
and
suffering
of
trobles
,
by
the
example
of
Christ
,
saying
,
[
i
](A22481-e51850-b)
i
1
Pet.
2
,
21.
For
heerunto
ye
are
called
,
for
Christ
also
suffered
for
you
,
leauing
you
an
ensample
,
that
ye
should
follow
his
steps
,
who
did
no
sin
,
neither
was
there
guile
found
in
his
mouth
.
Seeing
then
,
that
milde
and
mercifull
dealing
pulleth
out
of
the
snare
of
the
deuill
,
openeth
the
loue
of
the
speaker
;
and
lastly
,
maketh
vs
like
to
Christ
,
whose
example
is
a
perfect
patterne
of
all
meeknesse
and
moderation
,
it
followeth
,
that
it
is
carefully
to
be
vsed
of
vs
when
we
speak
to
the
people
of
God
,
in
the
name
of
God
.
[
l
](A22481-e51930-b)
l
Iosh.
7
,
19.
My
sonne
,
I
beseech
thee
,
giue
glory
to
the
Lord
God
of
Israel
,
&
make
confession
vnto
him
,
and
shew
me
now
what
thou
hast
done
,
hide
it
not
from
me
.
Cruelty
in
deed
,
or
bitternesse
in
word
,
euen
toward
euill
doers
that
are
alreadie
adiudged
,
or
stand
at
the
barre
to
be
iudged
,
is
barbarous
and
inhumain
.
To
insult
ouer
a
poore
prisoner
,
or
a
condemned
man
that
is
guilty
of
death
,
and
carried
to
the
place
of
execution
,
standeth
neither
with
an
humaine
disposition
,
nor
with
a
Christian
affection
,
nor
with
Brotherly
compassion
.
Beholde
the
proud
and
insolent
behauiour
of
the
sauage
and
beastly
minded
Pharisees
and
Priests
against
our
Sauiour
Christ
,
mocking
,
spitting
,
buffeting
,
rayling
,
reuiling
,
whipping
,
and
crucifieng
him
betweene
two
theeues
.
They
were
not
content
to
seeke
his
life
,
and
to
shed
his
blood
,
but
laded
him
with
contempt
and
all
shamefull
calumniations
.
This
also
is
the
practise
of
their
successors
the
Romish
Cleargy
,
who
are
the
followers
of
them
in
malice
and
cruelty
,
when
the
faithfull
haue
beene
,
not
only
conuented
before
them
,
but
condemned
of
them
,
they
haue
embrued
their
hands
,
and
defiled
their
garments
with
their
blood
,
which
cryeth
to
the
God
of
Heauen
for
iudgement
;
neither
were
they
contented
to
feede
their
eyes
with
their
torments
,
and
to
satisfie
their
lusts
with
their
sufferings
,
but
proceeded
to
all
extreamities
of
rage
and
madnesse
,
rayling
at
them
,
and
speaking
all
manner
of
euil
against
them
.
This
abuse
is
somtimes
too
vsual
and
common
in
the
places
of
Iustice
&
iudgment
,
from
whence
all
gall
and
bitternesse
should
be
banished
:
wee
may
heare
vnseemly
iests
,
bitter
taunts
,
&
vncharitable
reproches
cast
out
of
their
mouths
(
as
a
loathsome
vomit
out
of
the
stomacke
)
who
should
Remember
that
they
sit
in
the
seat
of
God
,
[
m
](A22481-e51960-b)
m
2
Chro.
19
,
5
,
19
,
6.
and
are
to
execute
the
Iudgements
of
God
,
with
whome
is
no
iniquity
,
nor
respect
of
persons
,
neither
receiuing
of
reward
.
Iehu
the
King
of
Israel
,
executing
the
iudgements
of
the
Lord
against
the
house
of
Ahab
,
according
to
al
the
word
of
the
Lord
,
[
n
](A22481-e52000-b)
n
Hosea
1
,
4.
is
threatned
himself
to
be
punished
,
because
he
did
it
with
a
cruell
and
bloody
affection
;
The
work
was
good
,
but
his
hart
was
euil
;
the
deede
done
was
righteous
,
but
the
manner
of
doing
was
corrupt
;
he
respected
not
the
glory
of
God
,
but
his
owne
reuenge
;
he
did
it
not
to
serue
God
,
but
to
serue
himselfe
.
This
was
the
cause
why
the
Lotde
visited
him
,
his
house
,
and
al
Israel
for
it
,
and
reuenged
their
blood
thus
shedde
,
because
he
fayled
in
the
manner
,
though
otherwise
hee
did
that
which
is
iust
and
right
.
We
must
regard
not
onely
what
we
do
,
but
in
what
sort
and
maner
,
to
what
end
and
purpose
wee
doo
it
.
It
is
our
dutie
to
shew
Mercie
and
Loue
to
Offenders
,
euen
in
punnishing
of
Offenders
.
Wee
must
haue
respect
to
their
bodies
and
soules
:
We
must
admonish
,
reprooue
,
threaten
,
and
correct
,
in
great
compassion
and
mercy
,
not
in
rage
and
reuenge
to
fly
vpon
them
.
[
o
](A22481-e52050-b)
o
Ephes.
4
,
26.
Be
angry
,
but
sinne
not
;
let
not
the
sunne
go
downe
vppon
your
wrath
,
neither
giue
place
to
the
Deuill
.
If
wee
breake
out
suddainly
into
any
passion
,
let
vs
speedily
recal
that
affection
,
and
not
suffer
it
long
to
lodge
with
vs
.
But
there
is
a
godly
anger
,
and
an
holy
kinde
of
indignation
;
there
is
a
lawfull
zeale
to
bee
commended
in
the
seruants
of
God
,
which
they
are
to
conceiue
inwardly
,
and
to
vtter
outwardly
against
sinne
,
not
against
their
peruersenesse
.
So
it
is
sayd
of
Christ
,
[
p
](A22481-e52070-b)
p
Marke
3
,
5.
that
hee
looked
round
about
him
angerly
,
mourning
also
for
the
hardnesse
of
their
hearts
.
His
anger
was
ioyned
with
pitty
and
compassion
,
&
it
was
not
so
much
against
the
men
,
as
against
their
blindnesse
.
The
Church
of
Ephesus
is
commended
,
[
q
](A22481-e52090-b)
q
Reuel
,
2
,
6.
that
it
hated
the
workes
of
the
Nicolaitans
,
which
Christ
also
hateth
.
It
hated
not
the
Nicolaitans
themselues
,
as
they
were
men
,
but
the
workes
of
the
Nicolaitans
.
Dauid
,
Psal.
109.
and
in
many
other
places
,
[
r
](A22481-e52150-b)
r
Ps.
59
,
&
109
prayed
for
the
destruction
of
his
enemies
,
both
their
persons
and
posteritie
.
So
did
Eliah
for
fire
from
Heauen
,
to
destroy
the
Captaines
that
came
to
take
him
.
Againe
,
the
imprecations
of
the
Prophets
,
are
prophesied
of
plagues
to
come
,
but
we
haue
no
such
extraordinarie
instinct
reuealed
vnto
vs
,
to
knowe
what
is
to
come
:
wherefore
,
wee
cannot
alledge
their
examples
for
our
imitation
,
we
must
walke
in
the
Kings
High
way
,
and
follow
the
generall
rules
of
the
Scripture
,
to
deale
mildly
,
to
put
away
pride
and
cruelty
toward
those
that
are
vnder
vs
,
to
banish
tiranny
;
and
treading
of
them
vnder
our
feet
.
This
is
to
be
obserued
of
all
Fathers
,
Maisters
,
and
Gouernors
,
remembring
that
in
Christ
we
are
all
Brethren
,
that
by
Nature
we
are
all
of
one
mold
and
making
,
that
(
as
men
)
we
haue
all
one
Creator
.
This
consideration
wee
finde
to
haue
[
s
](A22481-e52180-b)
s
Iob
32
,
13
,
14.
bin
in
Iob
toward
those
of
his
Family
.
If
I
did
contemne
the
iudgement
of
my
Seruant
,
and
of
my
Maide
,
when
they
did
contend
with
me
;
what
then
shall
I
doo
when
God
standeth
vp
?
And
when
he
shall
visit
me
,
what
shall
I
answere
?
He
that
hath
made
me
in
the
wombe
,
hath
he
not
made
him
?
Hath
not
he
alone
fashioned
vs
in
the
wombe
?
This
the
Apostle
also
[
t
](A22481-e52210-b)
t
Ephes.
6
,
9.
teacheth
,
Eph.
6.
Ye
Maisters
doo
the
same
things
vnto
them
,
putting
away
threatning
:
and
know
that
euen
your
Mayster
also
is
in
heauen
,
neither
is
there
respect
of
persons
with
him
.
So
then
,
we
are
to
deale
with
gentlenesse
,
not
with
roughnesse
;
we
are
rather
to
seeke
to
win
others
by
loue
,
then
to
compell
them
by
rigor
.
We
must
endeuour
that
al
bitternesse
,
and
anger
,
and
wrath
,
crying
,
and
euill
speaking
bee
put
away
from
vs
:
we
ought
to
be
courteous
one
to
another
,
and
tender-hearted
:
we
are
not
to
thinke
that
any
are
priuiledged
,
and
freed
from
reproofe
,
but
wee
must
reproue
meekely
and
modestly
,
least
whilst
we
go
about
to
amend
them
,
wee
make
them
worse
.
It
is
an
heauenly
Counsell
giuen
by
the
Apostle
,
[
u
](A22481-e52240-b)
u
Gal.
6
,
1
,
2.
Bretheren
,
if
a
man
be
suddainly
taken
in
any
offence
,
ye
which
are
spirituall
restore
such
an
one
with
the
spirit
of
meekenesse
,
considering
thy self
,
least
thou
also
be
tempted
:
Beare
ye
one
anothers
burden
,
and
so
fulfill
the
Law
of
Christ
.
Where
wee
see
,
he
would
haue
the
faithfull
endeuour
to
reforme
a
man
with
all
gentlenesse
,
when
he
hath
done
amisse
.
We
must
not
flatter
him
in
his
sinnes
,
for
then
we
encourage
him
,
and
vphold
him
in
his
wickednesse
,
nay
,
wee
betray
him
into
the
hands
of
the
Deuill
,
and
by
that
meanes
drown
him
deeper
in
destruction
.
Whensoeuer
therefore
our
Brother
falleth
into
euill
,
it
is
no
loue
nor
charitie
to
cloake
his
euill
doings
,
or
to
dissemble
his
lewdnesse
which
he
hath
committed
,
but
we
must
haue
a
care
that
he
may
rise
againe
.
If
a
man
bee
in
the
myre
,
or
in
a
ditch
,
we
will
reach
him
our
hand
to
helpe
him
out
;
much
more
ought
we
to
haue
pittie
on
his
soule
,
when
we
see
it
sinking
into
perdition
?
[
x
](A22481-e52300-b)
x
1
Tim
5
,
1
,
2.
Rebuke
not
an
Elder
,
but
exhort
him
as
a
father
,
and
the
younger
men
as
bretheren
,
the
Elder-women
as
Mothers
,
the
younger
as
Sisters
with
all
purenesse
.
There
is
indeed
a
profitable
and
necessary
vse
both
of
rough
and
tender
dealing
.
When
the
people
of
God
went
out
to
warre
.
[
y
](A22481-e52320-b)
y
Deut
20
,
10
the
Lord
commanded
them
to
offer
conditions
of
peace
to
that
Citty
,
if
it
refuse
to
make
peace
they
should
besiege
it
,
smite
it
,
and
destroy
it
.
So
should
we
,
when
we
execute
our
Office
,
first
offer
peace
before
we
proclaime
warre
;
first
,
allure
by
Gentlenesse
,
before
we
thunder
out
iudgements
;
first
,
exhort
,
before
we
threaten
.
In
the
materiall
building
,
all
the
stones
that
are
to
be
fitted
to
the
building
,
are
not
of
one
nature
,
some
are
soft
and
easie
to
be
hewed
and
hammered
,
others
more
hard
and
of
a
flintier
marble
disposition
,
they
require
sharp
tooles
,
strong
blowes
,
&
sturdy
armes
,
before
they
can
bc
brought
into
forme
,
or
be
squared
for
their
place
which
they
are
to
hold
.
So
it
is
with
the
liuely
stones
of
the
spirituall
Temple
of
God
,
some
haue
soft
hearts
of
flesh
,
&
are
of
humble
&
contrite
spirits
,
like
the
bruised
reed
or
the
smoaking
flaxe
,
others
haue
hearts
hard
as
the
Adament
,
and
cannot
easily
be
brought
to
feele
the
strokes
of
the
word
of
God
.
These
are
not
to
be
dealt
withall
and
handled
alike
,
but
after
a
diuerse
manner
.
This
is
the
counsel
of
the
Apostle
Iude
,
[
z
](A22481-e52340-b)
z
Iude
1
,
22.
Haue
compassion
of
some
,
in
putting
difference
,
and
other
saue
with
feare
,
pulling
them
out
of
the
fire
,
and
hate
euen
that
Garment
which
is
spotted
by
the
flesh
.
This
serueth
to
reproue
,
first
,
such
as
vse
vnseasonable
lenity
,
when
Godly
seuerity
is
required
.
Some
diseases
,
require
sharpe
medicines
.
This
is
a
great
sinne
,
whether
it
be
in
the
family
,
in
the
common
Wealth
,
or
in
the
Church
.
Ely
heard
many
complaints
against
his
sonnes
,
that
they
sinned
against
God
,
and
caused
his
people
to
abhorre
his
offerings
,
yet
he
did
beare
with
them
,
and
was
not
sharpe
toward
them
as
he
ought
to
haue
beene
,
[
a
](A22481-e52370-b)
a
1
Sam
2
,
23.
he
said
vnto
them
,
Why
do
ye
such
things
?
for
of
all
this
people
I
heare
euill
reports
of
you
:
do
no
more
,
my
sonnes
,
for
it
is
no
good
report
that
I
heare
,
which
is
,
that
ye
make
the
Lordes
people
to
trespasse
.
He
shewed
mercy
,
where
he
should
shew
seuerity
,
and
he
winked
at
those
that
were
worthy
to
be
punished
.
This
proceedeth
not
from
a
loue
to
our
Children
,
but
rather
from
a
loosenesse
in
our selues
,
and
a
carelesnesse
of
their
good
and
saluation
.
This
causeth
vice
to
encrease
and
maketh
sinne
grow
in
all
places
.
The
like
wee
see
in
Ahab
King
of
Israell
,
when
God
had
deliuered
a
cruell
enemy
into
his
hand
,
he
spared
him
,
[
b
](A22481-e52410-b)
b
1
King
,
20
,
42.
and
suffered
him
to
escape
out
of
his
hands
,
a
man
whom
God
appointed
to
die
,
and
thereby
is
threatned
,
that
his
owne
life
should
redeeme
and
ransome
the
life
of
his
enimy
,
and
so
the
one
pay
the
price
of
the
other
.
The
like
we
might
handle
in
Saule
,
who
receiuing
a
commandement
to
destroy
Agag
,
and
his
substance
,
together
with
the
Amalekites
,
[
c
](A22481-e52450-b)
c
1
Sam
15.
he
gaue
life
to
those
that
God
would
haue
him
put
to
death
,
and
shewed
mercy
to
such
as
should
be
smitten
with
the
sword
.
This
negligence
in
punishing
offenders
is
too
common
in
the
common
Wealth
,
and
is
a
meanes
to
increase
sinne
,
to
see
sinne
punished
.
It
is
a
true
saying
of
the
wise
man
,
[
d
](A22481-e52460-b)
d
Prou
20
,
30
The
blewnesse
of
the
wound
serueth
to
purge
the
euill
,
and
the
stripes
within
the
bowels
of
the
Belly
.
Thus
it
falleth
out
also
oftentimes
in
the
Church
.
When
the
incestuous
person
among
the
Corrinthians
was
(
according
to
the
Ordinance
of
God
,
)
to
be
cast
out
,
he
was
suffered
in
the
Church
,
and
had
not
the
censures
of
the
Church
executed
against
him
,
[
e
](A22481-e52490-b)
e
1
Cor
5
,
6.
so
that
the
Apostle
telleth
them
,
that
their
reioycing
was
not
good
,
Know
ye
not
that
a
little
leauen
leaueneth
the
whole
lumpe
?
purge
out
therefore
the
old
leauen
,
that
ye
may
be
a
new
lumpe
.
Such
was
the
carelesnesse
and
coldnesse
in
many
of
the
Churches
of
Asia
,
[
f
](A22481-e52520-b)
f
Reuel
2
,
&
4
they
were
too
milde
toward
Heretikes
and
euill
liuers
,
and
suffered
the
sword
of
excommunication
to
rust
in
the
sheath
,
which
should
be
drawne
out
to
the
terrour
and
feare
of
all
stubborne
and
vnrepentant
sinners
.
Secondly
,
it
reproueth
such
as
are
too
sharpe
and
rigorous
,
against
offenders
,
and
forget
all
rules
of
Charity
toward
them
.
All
lawes
must
not
be
written
with
bloud
.
The
law
of
God
,
albeit
it
did
not
stint
what
stripes
euery
offender
should
haue
that
deserued
stripes
,
yet
it
limiteth
and
restraineth
what
number
they
should
not
exceed
,
that
the
offender
might
thinke
himselfe
loued
,
not
hated
:
all
the
Corrections
that
God
laieth
vpon
his
Church
come
from
loue
.
True
it
is
,
the
Pastors
and
Ministers
are
to
rebuke
such
as
are
fallen
,
but
when
they
see
sorrow
for
sinne
,
and
repentance
from
dead
workes
wrought
in
them
,
they
should
begin
to
raise
them
vp
againe
and
comfort
them
with
the
precious
promises
of
the
Gospel
,
least
they
should
be
ouerwhelmed
with
despaire
,
&
be
●wallowed
vp
with
ouer-much
heauinesse
.
Our
Sauiour
hath
set
downe
an
order
perpetually
to
be
obserued
touching
offenders
,
[
g
](A22481-e52530-b)
g
Mat
18
15.
If
thy
brother
trespasse
against
thee
,
go
and
tell
him
his
fault
betweene
thee
and
him
,
if
he
heare
thee
,
thou
hast
wonne
thy
brother
,
but
if
he
heare
thee
not
,
take
yet
with
thee
one
or
two
,
that
by
the
mouth
of
two
or
three
Witnesses
euery
word
may
be
confirmed
,
&c.
We
must
proceed
slowly
,
and
as
it
were
with
a
leaden
foot
against
our
brethen
,
and
beware
of
rash
and
hasty
iudgement
.
The
auncient
Church
in
former
times
offended
this
way
being
so
austere
and
seuere
against
offenders
,
who
for
small
offences
enioyned
punishment
for
the
space
of
many
yeares
.
This
is
the
sinne
of
such
as
are
of
the
separation
,
and
haue
departed
from
our
Churches
,
condemning
our
Church
to
be
no
Church
,
our
Ministers
to
be
no
Ministers
,
our
sacraments
to
be
no
sacraments
,
refusing
to
heare
the
word
at
our
mouthes
,
to
pray
and
communicate
with
our
people
,
and
to
performe
other
religious
duties
with
vs
.
Thus
they
haue
noted
and
marked
vs
out
with
the
blacke
cole
of
condemnation
,
who
deserue
rather
to
be
excommunicated
by
vs
,
had
they
not
voluntarily
excommunicated
themselues
from
vs
.
On
the
other
side
,
it
behoueth
vs
to
shew
compassion
to
them
that
sinne
of
ignorance
or
infirmity
,
and
to
season
our
admonitions
and
exhortations
with
a
louing
affection
,
let
vs
beare
with
them
so
long
as
we
see
any
hope
of
amendment
,
following
the
example
of
Moses
,
[
h
](A22481-e52560-b)
h
Exod
32
,
31.
who
mourned
and
prayed
for
the
Isralites
fallen
in
Idolatry
,
and
of
Christ
,
[
i
](A22481-e52580-b)
i
Luke
19
,
41.
who
wept
ouer
Ierusalem
to
make
them
weepe
for
their
sinnes
,
who
seemed
to
haue
no
sight
or
feeling
of
them
.
Lastly
,
it
reprooueth
the
Church
of
Rome
,
who
are
very
Tirants
and
Tormenters
of
the
people
of
God
,
for
as
they
haue
burdened
them
from
time
to
time
with
mens
Traditions
,
so
for
euery
slight
matter
they
haue
thundred
against
them
with
their
excommunications
,
and
thereby
made
themselues
terrible
to
the
whole
world
.
Hence
it
is
,
that
the
Pope
and
his
Bishops
threaten
Princes
,
chalenge
authority
to
excommunicate
them
,
to
depose
them
,
and
to
discharge
their
subiects
of
subiection
and
alleageance
.
This
is
cruelty
ioyned
with
impiety
,
this
is
seuerity
accompanied
with
Hipocrisie
,
this
is
cursing
and
banning
,
contrary
to
the
Christian
faith
,
and
therefore
being
causelesse
they
cannot
come
.
[
k
](A22481-e52630-b)
k
Prou
1
,
28.
we
shall
cry
also
in
the
daies
of
our
misery
,
and
he
will
not
heare
vs
in
our
trouble
,
but
mocke
at
our
affliction
.
Our
Sauiour
remembreth
the
Iewes
,
that
he
would
often
haue
gathered
them
together
,
as
an
Hen
gathereth
her
Chickens
vnder
her
winges
,
but
they
would
not
,
and
therefore
their
Habitation
should
be
left
vnto
them
desolate
.
First
,
he
preached
mercy
,
then
iudgement
,
first
he
gathereth
,
then
he
scattereth
,
first
he
counselleth
,
then
he
confoundeth
.
This
is
the
order
which
the
Apostle
teacheth
to
be
obserued
by
the
Lord
himselfe
,
in
the
first
place
,
by
patience
and
long
suffering
he
calleth
men
to
repentance
,
neuerthelesse
if
they
will
not
turne
vnto
him
,
but
harden
their
hearts
against
the
meanes
and
Ministry
that
he
vseth
to
call
them
,
he
hoardeth
and
heapeth
vp
wrath
for
them
against
the
day
of
wrath
.
This
hath
beene
the
dealing
of
God
with
vs
in
this
Land
more
then
fifty
years
,
he
hath
preached
vnto
vs
by
his
mercies
,
he
hath
intreated
vs
and
prouoked
vs
by
peace
,
by
plenty
,
by
patience
,
by
temporall
blessings
,
by
spirituall
blessings
,
by
prosperity
which
the
glorious
Gospell
of
Christ
hath
brought
with
it
,
he
hath
planted
his
Vine
among
vs
,
he
hath
looked
for
good
fruit
answearable
to
such
great
meanes
and
long
mercies
.
But
what
haue
we
perfourmed
according
to
that
which
God
hath
expected
?
and
how
haue
we
behaued
our selues
in
respect
of
this
bountifulnesse
which
we
haue
tasted
and
receiued
?
Surely
,
we
become
euery
yeare
worse
then
other
,
[
l
](A22481-e52650-b)
l
Esay
5
,
4.
more
barren
,
and
lesse
fruitfull
;
we
are
not
onely
void
of
good
fruits
,
but
full
of
euill
fruits
,
bearing
nothing
but
leaues
of
vanity
,
and
shewes
of
Hipocrisie
.
We
cannot
deny
,
but
God
(
as
a
carefull
dresser
of
his
Vineyard
)
hath
often
times
beene
constrained
to
take
his
pruning
knife
into
his
handes
,
he
hath
scourged
vs
by
famine
,
and
chastened
vs
by
plague
and
pestilence
;
yea
,
still
doth
visit
vs
in
sundry
places
,
and
yet
though
he
haue
put
vs
into
the
furnace
,
and
tried
vs
with
the
fire
of
his
iudgements
,
he
cannot
purge
out
our
drosse
,
or
take
away
our
tinne
,
or
cleanse
away
our
corruptions
from
vs
,
but
still
we
swarue
from
him
,
&
swarue
with
blasphemies
,
with
oathes
,
with
prophanenesse
,
with
drunkennesse
,
with
whoredome
,
with
contempt
of
the
Gospell
;
we
abound
with
the
fruits
of
the
flesh
,
and
workes
of
darknesse
,
which
agree
not
with
that
light
into
which
we
are
brought
.
The
word
of
God
was
more
reuerently
esteemed
,
better
regarded
,
and
more
carefully
practised
thirty
;
yea
,
forty
yeares
agone
,
then
it
is
in
these
declining
times
in
which
we
liue
.
We
haue
a
long
time
gone
backward
,
and
not
forward
;
we
grow
downeward
,
and
not
vpward
;
wee
are
farther
from
the
Kingdome
of
Heauen
,
and
not
neerer
.
What
then
remaineth
for
vs
,
[
m
](A22481-e52660-b)
m
Heb
10
,
27.
but
a
fearefull
looking
for
of
iudgment
and
violent
fire
,
which
shall
destroy
his
aduersaries
?
If
he
open
the
Treasures
of
his
wrath
,
and
the
store-houses
of
his
iudgements
,
if
he
bring
forth
the
arrowes
of
his
quiuer
,
and
draw
his
sword
out
of
his
sheath
,
let
vs
prepare
to
meet
our
God
by
vnfained
repentance
,
let
vs
forsake
our
sinnes
which
bring
all
curses
and
callamities
vpon
vs
.
If
his
mercies
will
not
moue
vs
,
his
iudgements
shall
remoue
vs
out
of
our
places
.
The
Figge-Tree
is
first
[
n
](A22481-e52670-b)
n
Luk
13
,
9.
Husbanded
and
digged
about
,
if
the
digging
and
dunging
of
it
will
not
make
it
bring
forth
fruite
,
it
is
appointed
to
be
cut
downe
.
The
patience
of
the
Lord
goeth
before
denuntiation
of
iudgement
,
or
execution
of
punishment
.
A
Phisition
neuer
aduentureth
vpon
a
desperate
Phisicke
,
but
in
a
desperate
disease
.
A
Surgeon
applieth
salues
and
all
possible
remedies
before
he
proceed
to
the
cutting
off
of
Arme
or
Leg
:
So
hath
the
Lord
dealt
with
vs
,
&
so
he
doth
deale
with
vs
,
if
his
word
could
conuert
vs
,
his
iudgements
should
not
ouertake
vs
;
if
his
mercy
could
turne
vs
,
his
iustice
should
not
destroy
vs
;
if
his
loue
could
saue
vs
,
his
wrath
should
not
condemne
vs
.
[
Being
such
a
one
,
euen
Paule
aged
,
and
now
also
a
Prisoner
of
Iesus
Christ
.
]
We
heard
in
the
wordes
before
,
Paules
beseeching
of
Philemon
,
amplified
by
a
diuerse
reason
of
commanding
.
Now
we
haue
to
consider
the
second
part
of
the
sentence
,
which
is
a
description
of
his
person
,
generally
and
particularly
,
which
hath
great
force
to
moue
him
and
instruct
him
.
He
mentioneth
his
age
and
the
tearme
of
his
life
now
almost
ended
,
together
with
his
afflictions
and
bands
for
Christs
sake
and
the
Gospels
,
thereby
to
teach
him
,
not
to
be
ashamed
of
him
,
or
to
be
offended
at
him
,
but
to
reuerence
his
person
,
and
to
and
to
obey
his
word
.
Heere
then
we
see
,
that
the
Apostle
doth
chalenge
much
to
be
due
vnto
him
(
which
he
might
iustly
doe
)
in
regard
of
sundry
priuiledges
of
his
calling
,
of
his
age
,
of
his
sufferings
and
imprisonment
that
he
sustained
for
the
cause
of
Christ
.
[
a
](A22481-e52750-b)
a
Rom
13
,
1.
Let
euery
soule
be
subiect
to
the
higher
powers
,
for
there
is
no
power
but
of
God
,
and
the
powers
that
be
,
are
ordained
of
God
.
And
1
Pet.
2.
17.
Honour
[
b
](A22481-e52780-b)
b
1
Pet
,
17
2
13
,
14.
all
men
,
loue
brotherly
fellowship
,
feare
God
,
honour
the
King
.
Thus
also
he
speaketh
a
little
before
,
Submit
your selues
vnto
all
manner
Ordinance
of
man
for
the
Lords
sake
,
whether
it
be
vnto
the
King
as
vnto
the
superior
,
or
vnto
Gouernours
as
vnto
them
that
are
sent
of
him
,
for
the
punnishment
of
euill
doers
,
and
for
the
praise
of
them
that
do
well
.
Touching
such
as
are
superiors
in
age
;
it
is
a
precept
giuen
by
Moses
,
[
c
](A22481-e52820-b)
c
Leuit
19
,
32
Thou
shalt
rise
vp
before
the
hore
head
,
and
honour
the
person
of
the
old
man
,
and
dread
thy
God
,
I
am
the
Lord
.
Where
we
see
the
Lord
prescribeth
that
duty
to
be
performed
to
olde
age
,
which
Paule
chalengeth
to
himselfe
:
being
aged
in
this
place
.
An
example
heereof
we
haue
recorded
in
the
booke
of
Iob
in
Elihu
,
when
Iobs
three
friendes
ceased
to
answeare
him
,
he
began
saying
,
[
d
](A22481-e52870-b)
d
Iob
32
,
6.
I
am
young
in
yeares
,
and
yee
are
auncient
,
therefore
I
doubted
,
and
was
afraid
to
shew
you
mine
opinion
,
for
I
said
,
the
daies
shall
speake
,
and
the
multitude
of
yeares
shall
teach
wisedome
.
Likewise
touching
the
teachers
and
Ministers
of
the
Gospell
,
the
Apostle
saith
,
[
e
](A22481-e52890-b)
e
1
Tim
5
,
17.
The
Elders
that
rule
well
,
let
them
be
had
in
double
honour
,
specially
they
which
labour
in
the
word
and
Doctrine
.
And
in
another
place
,
[
f
](A22481-e52910-b)
f
Heb
13
,
17.
1
Thes
5
,
12
,
13.
Obey
them
that
haue
the
ouersight
of
you
,
and
submit
your selues
,
for
they
watch
for
your
soules
,
as
they
that
must
giue
accounts
,
acknowledge
them
that
labour
among
you
and
are
ouer
you
in
the
Lord
,
and
admonish
you
,
that
ye
haue
them
in
singular
loue
for
their
workes
sake
.
Lastly
,
to
endure
aduersity
,
to
suffer
imprisonment
,
and
to
be
put
in
fetters
for
Christs
sake
,
is
so
farre
from
putting
them
to
shame
that
are
in
Chaines
,
and
ought
to
be
so
farre
from
offending
any
,
that
rather
it
commendeth
their
person
,
beutifieth
their
Ministry
,
adorneth
their
guiftes
,
magnifieth
their
calling
,
and
maketh
their
Office
more
effectuall
,
and
much
more
to
be
respected
,
and
more
auailable
to
edification
.
It
is
an
honour
to
be
set
as
an
ouerseer
in
the
Church
,
but
it
is
a
greater
honour
to
suffer
in
Christs
cause
.
Hence
it
is
,
that
the
Apostle
saith
,
[
g
](A22481-e52930-b)
g
2
Tim
1
,
8.
Ephe
3
,
13.
Be
not
ashamed
of
the
Testimony
of
our
Lord
,
neither
of
me
his
prisoner
,
but
be
partaker
of
the
afflictions
of
the
Gospell
,
according
to
the
power
of
God
.
And
Ephe
,
3.
13.
I
desire
that
ye
faint
not
at
my
tribulations
for
your
sakes
,
which
is
your
glory
.
All
these
Testimonies
serue
to
confirme
this
truth
sufficiently
and
abundantly
,
that
such
as
God
hath
made
any
way
superiours
vnto
vs
,
and
preferred
before
vs
in
calling
,
in
age
,
in
guiftes
,
in
sufferings
,
or
any
other
prerogatiues
,
are
much
to
be
accounted
off
,
and
greatly
to
be
respected
of
vs
.
[
h
](A22481-e52980-b)
h
Exod
20
,
12
Deut
5
,
16.
Ephe
5
,
2
,
3.
where
the
law
is
established
,
and
a
promise
of
blessing
annexed
.
Thus
the
Apostle
expresseth
the
one
and
the
other
,
Ephe
6.
Honour
thy
Father
and
Mother
(
which
is
the
first
commandement
with
promise
)
that
it
may
be
well
with
thee
,
and
that
thou
maist
liue
long
on
earth
.
If
this
be
a
precept
of
God
,
that
we
ought
to
honour
those
whom
God
hath
any
way
honoured
,
and
if
the
obedience
vnto
it
be
ioyned
with
our
good
,
and
that
good
which
all
men
so
much
desire
;
to
wit
,
length
of
daies
and
continuance
of
long
life
vpon
the
earth
;
if
we
respect
either
his
precept
,
or
regard
our
owne
profit
,
we
are
bound
to
acknowledge
those
priuiledges
of
age
or
guiftes
which
he
hath
giuen
them
,
and
to
honour
them
for
them
.
[
i
](A22481-e53020-b)
i
Dan
2
,
37.
Psal
82.
power
and
glory
of
God
,
Dan.
2
,
37.
In
the
father
,
[
k
](A22481-e53030-b)
k
Mat
23
,
9.
of
his
prouidence
and
authority
;
in
the
Elder
,
of
his
continuance
and
eternity
:
in
the
learned
man
of
his
knowledge
and
wisedome
.
Now
,
wheresoeuer
the
least
and
lowest
title
of
the
image
of
God
appeareth
,
albeit
it
be
blemished
with
many
infirmities
,
it
is
to
be
confessed
and
acknowledged
;
yea
,
to
be
honoured
and
reuerenced
.
[
l
](A22481-e53060-b)
l
Ouid.
Fastor
.
lib.
5.
Cicero
.
lib.
de
Senect
.
among
the
Gentiles
,
so
that
the
moe
white
haires
they
had
on
their
heads
,
the
moe
wrinckles
they
had
in
their
faces
,
and
the
lesse
strength
in
their
bodies
:
the
more
were
they
esteemed
of
their
equals
,
feared
of
young
men
,
and
honoured
of
all
men
.
As
euery
yeare
did
add
to
the
time
of
their
age
,
so
it
added
reuerence
to
their
persons
.
When
the
keepers
[
m
](A22481-e53090-b)
m
Eccle
2
,
3.
4
,
5.
of
the
house
trembled
,
the
strong
men
bowed
,
the
grinders
ceased
,
the
dores
were
shut
vp
,
the
lights
were
darkned
,
the
Almond
Tree
flourished
,
and
the
Daughters
of
singing
were
abased
(
all
which
are
euident
signes
,
not
onely
of
old
age
comming
toward
vs
,
and
approaching
neere
vnto
vs
,
but
present
with
vs
and
attending
vpon
vs
)
then
were
they
most
regarded
,
[
n
](A22481-e53100-b)
n
Plutar.
in
vita
Licurg
.
all
other
arose
from
their
seates
to
honour
them
,
no
man
durst
vtter
an
vnseemly
word
,
shew
an
vnreuerent
gesture
,
or
commit
an
vngodly
action
before
them
.
If
then
we
go
about
to
quench
the
light
of
nature
,
and
refuse
to
reuerence
those
that
God
hath
exalted
,
it
is
no
maruaile
if
he
draw
them
out
to
shame
and
bring
them
to
misery
which
rise
vp
against
lawfull
authority
,
or
despise
such
as
he
hath
honoured
,
ouertaking
them
in
their
deuises
,
turning
their
wisedome
into
foolishnesse
,
and
bringing
vpon
them
finall
confusion
.
We
see
this
in
the
fearefull
examples
of
Absolon
,
Ahitophell
,
Shemei
,
Ioab
,
and
such
like
Childen
of
rebellion
.
The
sonne
of
Noah
that
mocked
his
father
,
[
o
](A22481-e53140-b)
o
Gen
9.
is
cursed
with
an
heauy
and
horrible
curse
.
The
Children
of
[
p
](A22481-e53150-b)
p
2
King
2
,
24
Ierico
that
derided
and
reproached
the
Prophet
,
were
torne
in
pieces
with
two
Beares
that
came
out
of
the
Wildernesse
.
Seeing
therefore
that
all
superiors
haue
the
Image
of
God
shining
vpon
them
,
and
seeing
God
on
the
one
side
commandeth
them
to
be
honoured
,
and
on
the
other
side
threatneth
to
punish
such
as
despise
them
;
it
followeth
,
that
such
as
God
preferreth
,
we
must
highly
regard
and
yeeld
them
much
honour
.
[
q
](A22481-e53210-b)
q
1
Cor
9
,
1
,
2
Am
I
not
an
Apostle
?
am
I
not
free
?
haue
I
not
seene
Iesus
Christ
our
Lord
?
are
ye
not
my
worke
in
the
Lord
?
If
I
be
not
an
Apostle
vnto
other
,
yet
doubtlesse
I
am
vnto
you
,
for
yee
are
the
seale
of
my
Apostleship
in
the
Lord
.
This
we
see
likewise
in
Samuell
,
[
r
](A22481-e53240-b)
r
1
Sam
12
,
2
,
3.
I
am
old
and
Gray-headed
,
I
haue
walked
before
you
from
my
Childhood
vnto
this
day
,
beare
record
of
me
before
the
Lord
and
before
his
annointed
,
whose
Oxe
haue
I
taken
?
or
whose
Asse
haue
I
taken
?
or
whom
haue
I
done
wrong
too
?
or
whom
haue
I
hurt
?
or
of
whose
hand
haue
I
receiued
any
bribe
to
blinde
mine
eyes
therewith
?
and
I
will
restore
it
you
.
We
are
bound
to
yeeld
to
euery
man
his
due
as
a
debt
which
we
owe
vnto
him
,
according
as
God
hath
distributed
his
Talents
among
the
seuerall
degrees
of
men
.
This
Christ
himselfe
teacheth
,
[
s
](A22481-e53260-b)
s
Mat
22
,
21
Giue
vnto
Caesar
the
things
which
are
Caesars
,
and
to
God
the
things
which
are
Gods
.
So
the
Apostle
saith
,
[
t
](A22481-e53280-b)
t
Rom
13
,
7.
Rom
13
,
7.
Giue
to
all
men
their
duty
,
tribute
,
to
whom
ye
owe
tribute
;
Custome
,
to
whom
Custome
;
feare
,
to
whom
feare
;
honour
,
to
whom
ye
owe
honour
.
Whensoeuer
therefore
this
Honour
,
or
Feare
,
or
Reuerence
is
denied
vs
which
God
hath
giuen
vnto
vs
,
it
is
no
Pride
or
haughtinesse
of
heart
,
to
challenge
it
,
and
require
it
at
their
handes
that
are
bounde
to
yeelde
it
.
If
they
will
not
know
vs
,
it
is
lawfull
for
vs
to
knowe
our selues
.
If
they
contemne
vs
and
cast
vs
at
their
feete
,
wee
must
learne
to
magnifie
and
make
much
of
our
Callinges
and
Guiftes
.
This
reprooueth
and
condemneth
those
that
dispraise
and
disable
them-selues
too
much
,
wherein
there
may
be
as
close
and
secret
Pride
,
as
in
them
that
rise
vppe
earely
to
praise
themselues
.
Wee
must
not
denie
the
graces
of
GOD
that
are
in
vs
,
but
acknowledge
them
to
the
praise
of
God
,
and
submit
our selues
to
the
iudgement
of
others
,
that
will
not
flatter
for
vs
for
that
we
haue
not
,
nor
craftily
conceale
that
which
we
haue
.
[
u
](A22481-e53350-b)
u
Gen
41
,
43.
Psal
150
,
22.
hee
spared
not
to
speake
of
it
,
hee
shamed
not
to
place
him
ouer
all
the
Land
of
Egipt
,
to
make
him
Lord
of
his
house
,
and
Ruler
of
all
his
substance
,
that
he
should
binde
his
Princes
vnto
his
will
,
and
teach
his
Auncients
wisedome
.
So
when
Nebucadnezzer
saw
that
Daniell
was
indued
with
knowledge
and
vnderstanding
from
aboue
,
more
then
all
the
Astrologians
and
Enchaunters
that
were
in
Babilon
,
he
doth
confesse
them
to
be
in
him
,
and
reuerence
him
for
them
.
So
ought
we
all
to
do
when
we
heare
or
behold
the
guiftes
of
God
in
our
bretheren
,
let
vs
acknowledge
them
and
praise
God
for
them
.
This
reproueth
the
common
practise
of
those
that
will
diminish
and
disgrace
their
guifts
,
and
like
of
nothing
but
that
which
is
in
themselues
.
Let
vs
beware
of
Pride
and
Enuy
,
disdaining
others
,
deprouing
,
and
lessening
such
inward
graces
of
Gods
spirit
as
are
in
them
.
If
another
man
should
not
readily
acknowledge
their
outward
guiftes
wherein
they
glory
,
and
reuerence
them
for
their
Parentage
,
Titles
,
and
dignities
,
they
would
thinke
themselues
wronged
,
and
disgraced
,
they
would
be
ready
to
cast
them
in
the
teeth
with
forgetfulnesse
of
their
duty
.
Why
then
should
not
they
confesse
the
inward
guifts
and
heauenly
graces
that
appeare
in
their
bretheren
,
which
are
farre
more
excellent
then
the
former
?
Secondly
,
it
is
our
duty
to
make
profit
of
the
guifts
of
our
Superiours
,
and
take
benefit
by
them
.
This
is
the
end
for
which
they
were
giuen
by
God
himselfe
,
and
this
is
the
vse
that
we
must
make
of
them
.
It
is
a
great
blessing
of
God
,
when
hee
is
gratious
and
bountifull
vnto
his
people
,
and
largely
and
liberally
bestoweth
his
blessings
vpon
them
:
we
haue
many
examples
of
godlinesse
,
of
mortification
,
of
patience
,
of
meeknesse
,
of
mercy
,
and
many
other
gifts
in
the
godly
,
so
that
we
may
take
counsell
and
comfort
from
them
.
Yea
,
as
we
are
greatly
to
reuerence
these
guifts
in
others
,
so
we
must
labour
to
feele
them
in
our selues
,
and
to
keepe
them
in
the
Closset
of
our
owne
hearts
.
It
is
ashame
to
see
others
religious
,
and
to
bee
without
Religion
in
our selues
?
To
see
others
godlie
,
and
our selues
to
be
without
godlinesse
?
To
see
so
many
graces
in
our
Bretheren
,
and
we
remaine
without
grace
?
This
is
a
plaine
argument
,
that
wee
esteeme
nothing
at
all
,
and
make
no
reckoning
or
account
of
any
good
guiftes
in
our
Brethren
,
for
as
much
as
we
are
not
desirous
to
be
partakers
of
them
our selues
.
For
whatsoeuer
we
regard
in
others
,
we
will
labour
to
haue
and
enioy
our selues
.
Lastly
,
it
behooueth
all
young
persons
,
to
conceiue
a
reuerent
opinion
,
and
to
carry
a
dutifull
and
discreet
behauiour
toward
their
elders
,
that
are
more
auncient
then
they
in
yeares
.
Old
men
are
in
stead
of
Fathers
,
[
x
](A22481-e53420-b)
x
1.
Tim.
5
,
1.
and
the
Apostle
would
haue
them
to
be
exhorted
as
Fathers
.
Againe
,
old
age
is
a
blessing
of
God
,
which
few
obtaine
and
attaine
vnto
,
in
comparison
of
the
rest
.
The
contempt
of
it
,
is
the
contempt
of
God
,
and
a
deriding
of
his
Image
,
as
appeareth
by
the
commaundement
expressed
.
Leuit.
19.
When
the
Lord
had
prescribed
a
reuerent
behauiour
toward
aged
men
,
hee
addeth
;
[
y
](A22481-e53430-b)
y
Leui.
19
,
32.
Thou
shalt
dread
thy
God
,
I
am
the
Lord
:
declaring
thereby
,
that
where
there
is
want
of
reuerence
to
their
persons
,
there
is
the
want
of
the
feare
of
God
,
for
he
ioyneth
rising
vp
before
the
Elders
,
and
the
reuerencing
of
God
together
.
Where
the
feare
of
God
is
not
,
there
can
bee
no
duty
performed
to
men
.
This
reprooueth
the
rudenesse
,
the
common
and
customable
sausinesse
that
is
in
young
persons
,
that
refuse
to
giue
them
liberty
and
freedome
to
speake
before
them
.
In
all
Companies
,
the
younger
is
the
readier
to
speake
,
although
he
vtter
nothing
but
words
of
folly
and
of
vanity
.
Likewise
,
it
reprooueth
those
that
will
not
giue
them
roome
and
place
when
they
come
in
presence
.
It
is
vndecent
and
vncomely
in
the
Church
or
else-where
,
to
see
weake
and
feeble
olde
Men
stand
,
and
young
Boyes
to
sit
downe
on
their
seats
,
without
wagging
,
stirring
,
or
giuing
place
vnto
them
.
This
is
directlie
contrary
to
the
Law
of
God
;
Thou
shalt
rise
vp
before
the
hore-head
,
and
honor
the
person
of
the
old
man
.
We
may
now
renew
the
complaint
of
the
Prophet
,
in
regard
of
this
conclusion
;
[
z
](A22481-e53460-b)
z
Esay
3
,
5.
The
Children
presume
against
the
ancient
,
and
the
vile
against
the
honorable
.
[
a
](A22481-e53510-b)
a
Math.
25
,
20
as
the
Seruant
that
had
fiue
talents
committed
vnto
him
,
gained
fiue
other
talents
.
So
old
men
must
be
graue
and
sober
,
and
carry
a
Maiesty
in
their
countenance
,
that
they
may
after
a
sort
resemble
the
Maiesty
of
God
.
As
grauity
and
sobriety
agreeth
to
euery
age
,
so
most
especially
to
the
elder
age
;
contrary
to
which
,
is
lightnesse
,
lasciuiousnesse
,
and
waywardnesse
,
which
make
them
not
honorable
,
but
odious
;
not
to
be
reuerenced
,
but
to
be
dispised
in
the
eies
of
the
younger
sort
.
Let
them
adorne
their
yeares
with
those
vertues
[
b
](A22481-e53520-b)
b
Tit.
2
,
1
,
2.
which
the
Apostle
nameth
.
Let
the
elder-men
be
watchfull
,
graue
,
temperate
,
sound
in
the
faith
,
in
loue
,
and
in
patience
.
If
they
be
carefull
to
expresse
these
thinges
which
become
wholesome
doctrine
,
they
shall
manifestly
shew
,
that
their
liuing
so
long
in
the
World
hath
not
beene
in
vaine
.
The
Wise
man
[
c
](A22481-e53540-b)
c
Prou.
20
,
29.
saith
,
The
beautie
of
the
young
men
is
their
strength
,
and
the
glory
of
the
aged
is
the
gray-headed
;
that
is
,
Wisedom
,
Counsell
,
Experience
,
whereby
they
are
more
adorned
,
then
the
young
man
is
beautified
by
his
bodily
strength
.
For
,
the
Ornaments
of
the
minde
are
to
be
preferred
before
the
properties
of
the
bodie
.
Againe
,
they
must
bee
examples
of
a
godly
life
,
and
holye
conuersation
,
that
youth
may
stand
in
feare
to
commit
any
vndecent
and
vnseemely
thing
in
their
presence
.
Thus
Iob
saith
of
himselfe
,
[
d
](A22481-e53570-b)
d
Iob.
29
,
7.
Chap.
29.
When
I
went
out
of
the
gate
,
the
young
Men
saw
me
,
and
hid
themselues
.
But
when
the
Elder
sort
are
Ring-leaders
aad
examples
of
an
euill
and
corrupt
life
,
there
is
more
grauity
on
their
heads
,
then
piety
in
their
hearts
;
in
their
white
haires
,
then
in
their
behauiour
;
and
so
the
Crowne
of
honour
is
taken
from
them
,
and
they
are
iustly
contemned
,
despised
,
and
reproached
of
those
,
of
whom
they
should
be
honoured
.
For
,
wee
may
see
olde
men
so
hardned
in
Wickednesse
,
that
if
a
man
would
find
whole
heapes
of
wickednesse
,
he
neede
seeke
no
farther
,
but
to
them
.
Some
,
by
their
age
and
long
experience
,
haue
learned
nothing
but
craft
and
spightfulnesse
,
so
as
if
a
man
should
frame
himselfe
after
their
example
,
he
should
haue
neither
faithfulnesse
in
him
,
nor
vpright
dealing
.
Others
are
loose
and
disordered
in
their
whole
life
.
Some
haue
beene
giuen
to
swearing
and
blaspheming
in
their
youth
,
and
they
are
not
reformed
;
nay
they
are
more
deformed
in
their
age
.
Others
,
are
so
drenched
and
sapped
in
Couetousnesse
and
Whoredome
,
as
that
they
infect
all
places
,
and
defile
all
persons
where
they
come
,
they
delight
in
such
rotten
and
filthy
communication
,
that
euen
yong
men
are
ashamed
to
heare
them
spew
out
such
vngodly
and
vnsauoury
talke
.
Such
as
lead
their
liues
as
Fathers
in
the
Church
,
and
adorne
their
age
with
godlinesse
,
shall
not
neede
to
be
offended
at
these
things
,
nor
to
say
with
the
Lawyers
in
the
Gospell
,
[
e
](A22481-e53590-b)
e
Luke
11
,
45.
In
saying
this
,
thou
puttest
we
to
rebuke
also
.
We
are
all
to
honour
the
gray-head
,
and
to
magnifie
old
age
:
For
(
as
Salomon
[
f
](A22481-e53620-b)
f
Prou.
16
,
31.
saith
)
Age
is
a
Crowne
of
Glorie
,
when
it
is
found
in
the
way
of
Righteousnesse
;
Whereby
hee
meaneth
,
that
olde
age
seasoned
with
a
Godly
life
and
vpright
,
bringeth
with
it
as
great
glorie
,
as
a
Crowne
on
the
heade
,
and
a
Scepter
in
the
hand
dooth
vnto
a
King
;
and
therefore
such
olde
men
are
greatly
to
be
reuerenced
,
and
highly
to
be
esteemed
.
But
many
,
except
they
should
be
honored
for
their
Ignoraunce
,
Superstition
,
Frowardnesse
,
Maliciousnesse
,
Waywardnesse
,
Couetousnesse
,
Drunkennesse
,
Licentiousnesse
,
and
Selfe-will
,
there
is
nothing
else
to
be
found
in
them
,
to
be
learned
of
them
,
to
be
gathered
from
them
.
By
these
foule
enormities
,
they
bring
themselues
into
contempt
,
and
bring
shame
and
reproach
vpon
their
owne
heades
;
so
that
no
man
defameth
and
dishonoureth
them
so
much
as
themselues
.
For
,
doe
they
behaue
themselues
with
such
Stayednesse
,
Wisedome
,
and
Grauity
,
that
yong
men
feare
to
behaue
themselues
lewdly
and
licentiously
in
their
sight
?
Or
do
they
shew
themselues
examples
of
good
thinges
?
Nay
,
they
serue
for
nothing
but
to
corrupt
and
infect
youth
,
they
be
patternes
,
nay
Patrons
and
Maintainers
of
all
filthinesse
and
loose
liuing
.
Surely
,
if
young
men
mis-behaue
and
misgouerne
themselues
,
they
are
not
to
be
excused
,
but
to
be
reprooued
,
because
they
ought
to
order
their
liues
aright
,
[
g
](A22481-e53640-b)
g
Eccles.
12
,
1.
and
Remember
their
Creator
in
the
dayes
of
their
youth
;
and
not
deserue
to
bee
euill
spoken
or
reported
of
:
but
Olde
folke
,
are
double
worthy
of
the
shame
that
men
doo
them
,
if
they
bee
not
honoured
for
their
Vertues
.
They
should
learne
by
their
long
life
,
and
olde
age
,
to
growe
in
the
knowledge
of
GOD
,
and
his
Sonne
Iesus
Christ
;
to
hate
sinne
,
to
delight
in
righteousnesse
,
and
daily
to
dye
vnto
the
Worlde
,
that
as
they
beare
about
them
a
bodie
declining
and
decaying
in
strength
,
so
they
should
bee
renewed
in
the
inner
man
,
long
after
eternall
life
,
and
not
nestle
them-selues
heere
vppon
the
earth
,
as
if
they
shoulde
continue
for
euer
therein
,
nor
pursue
so
greedily
after
the
Worlde
,
when
they
can
scarse
go
or
creepe
vp
and
downe
in
the
world
.
It
is
a
testimonie
of
Gods
great
mercy
toward
vs
,
when
he
lengthneth
our
life
,
and
prolongeth
our
dayes
to
the
last
period
and
power
of
Nature
;
Oh
,
how
might
wee
haue
profited
in
the
knowledge
of
Religion
,
in
the
feare
of
God
,
in
the
wayes
of
godlinesse
,
in
the
meanes
of
saluation
,
and
in
good
example
of
life
?
If
wee
had
learned
,
since
wee
entered
into
Christianity
,
but
nowe
a
little
,
and
then
a
little
;
heere
a
Precept
,
and
there
a
Precept
;
we
might
(
in
short
space
)
haue
attained
to
a
great
measure
of
vnderstanding
,
and
bee
daily
fitted
to
Gods
Kingdome
.
But
alas
,
such
as
should
bee
olde
in
Faith
,
are
verie
Babes
and
Children
,
a
thing
greatly
disgracefull
and
reproachfull
to
their
yeares
&
condition
.
The
Apostle
chargeth
the
Corinthians
,
[
h
](A22481-e53680-b)
h
1
Cor.
14
,
20
Ephes.
4
,
14.
that
they
should
not
be
Children
in
vnderstanding
,
as
concerning
maliciousnesse
,
hee
would
haue
them
Children
,
but
in
vnderstanding
to
be
of
ripe
age
.
Whereby
wee
see
,
that
aged
persons
do
quite
degenerat
from
that
which
they
ought
to
be
,
when
they
remaine
voyde
of
knowledge
,
and
destitute
of
spirituall
Wisedome
,
and
suffer
many
that
are
young
in
yeares
,
to
ouertake
them
,
yea
to
ouer
strip
them
,
and
go
many
degrees
before
them
.
If
a
man
should
binde
his
sonne
an
Apprentise
to
some
Science
or
Occupation
,
and
when
he
had
serued
his
time
,
should
be
to
seeke
in
his
trade
,
and
bee
neuer
a
whit
the
more
his
Crafts-maister
,
in
the
ending
of
his
yeares
,
then
he
was
at
the
beginning
,
we
would
thinke
hee
had
lost
his
time
,
and
complaine
of
the
iniury
of
the
Maister
,
or
of
the
carelesnesse
of
the
Seruant
.
If
a
Father
should
put
his
sonne
to
Schoole
,
and
hee
alwayes
continue
in
the
lowest
Fourme
,
and
neuer
ascend
higher
,
wee
woulde
iudge
great
negligence
to
be
eyther
in
the
Maister
,
or
in
the
Scholler
.
Behold
the
Church
of
God
is
the
Schoole
of
Christ
,
and
the
best
place
to
learne
the
Science
of
all
Sciences
,
if
we
haue
liued
long
therein
,
some
of
vs
twenty
,
some
thirty
,
some
forty
yeares
,
and
some
longer
,
and
yet
be
no
wiser
in
Religion
,
then
a
childe
of
seauen
yeares
old
,
[
i
](A22481-e53690-b)
i
Heb.
5
,
12.
is
it
not
ashame
for
vs
,
and
may
wee
not
bee
condemned
of
great
negligence
in
the
matters
of
our
saluation
?
Let
vs
examine
our selues
how
wee
haue
profited
,
and
compare
our
proceeding
in
knowledge
with
the
length
of
time
that
God
hath
graunted
vnto
vs
.
He
may
iustly
require
great
things
of
vs
,
and
challenge
at
our
hands
much
fruite
,
who
hath
affoorded
vnto
vs
,
great
meanes
for
our
growth
and
encreasing
in
all
good
things
.
Verse
10.
I
beseech
thee
for
my
son
Onesimus
,
whom
I
haue
begotten
in
my
bonds
.
My
Sonne
;
]
then
by
the
cause
,
[
Whom
I
haue
begotten
in
my
bonds
.
]
The
Apostle
in
this
Verse
beginneth
to
enter
into
his
suite
,
shewing
for
whom
he
doth
intreat
,
and
afterward
for
what
he
doth
entreate
.
To
his
request
,
hee
annexeth
diuers
reasons
:
first
,
because
he
begat
him
;
that
is
,
brought
him
by
the
preaching
of
the
Gospell
,
to
the
true
Christian
faith
,
and
therefore
he
is
earnest
to
intreat
for
him
.
Secondly
,
because
his
Maister
should
now
finde
him
profitable
vnto
him
;
that
is
,
faithfull
,
trusty
,
and
seruiceable
,
for
so
will
true
Christian
seruants
be
;
whereas
such
as
are
vngodly
,
will
be
vnfaithful
,
and
such
as
haue
not
the
feare
of
God
before
them
,
cannot
answere
the
trust
that
is
reposed
in
them
for
Conscience
sake
.
Thirdly
,
because
Paul
loued
Onesimus
tenderly
and
deerely
,
as
his
owne
bowelles
,
not
as
a
seruant
,
but
as
his
son
;
not
onely
as
a
Brother
,
but
as
his
owne
bowels
.
This
is
the
order
of
the
words
.
Whom
I
haue
begotten
,
]
the
meaning
is
,
whom
God
by
mee
did
effectually
call
to
embrace
and
beleeue
the
Gospell
.
It
is
not
the
worke
of
a
mortall
man
to
frame
and
reforme
the
soule
vnto
the
Image
of
God
.
He
onely
nameth
himself
as
the
author
of
his
regeneration
,
which
he
doth
not
to
oppose
himselfe
to
God
,
but
only
to
shew
what
God
doth
by
the
ministry
of
man
.
Lastly
,
when
he
addeth
,
[
In
my
bonds
,
]
he
meaneth
,
when
he
was
a
prisoner
,
and
lay
in
prison
.
This
Verse
according
to
this
exposition
of
the
wordes
,
is
thus
much
in
effect
,
as
if
he
had
said
,
Hauing
thus
prepared
thee
for
that
which
I
am
to
intreate
from
thy
hands
,
if
now
thou
wouldst
know
the
party
or
person
for
whom
it
is
,
surely
it
is
thy
runnagate
seruant
Onesimus
,
and
vpon
these
grounds
,
he
is
my
spirituall
sonne
,
for
I
haue
begotten
him
in
the
time
of
my
captiuity
,
to
the
true
profession
and
obedience
of
the
Gospell
.
[
k
](A22481-e53930-b)
k
2
Cor.
10
,
1
,
2.
elsewhere
)
sheweth
the
desire
,
and
manifesteth
the
earnestnesse
of
his
minde
:
he
was
not
colde
in
his
suite
,
as
if
he
regarded
not
whether
hee
obtained
it
,
but
prosecuted
it
with
his
whole
desire
and
full
purpose
,
so
that
he
contenteth
not
himselfe
once
to
beseech
him
,
but
beseecheth
him
againe
.
Secondly
,
we
see
,
that
the
person
of
him
,
whom
we
will
commend
to
any
man
,
hath
great
force
to
moue
him
,
and
to
preuaile
with
him
,
to
graunt
vnto
vs
that
which
we
craue
and
desire
at
his
handes
.
Wherefore
,
whosoeuer
would
be
commended
vnto
any
,
must
looke
to
himselfe
that
he
haue
in
him
somewhat
woorthy
commendation
.
For
,
as
another
mans
mouth
shoulde
praise
vs
,
&
not
our
own
;
so
the
matter
of
praise
must
be
in
our selues
.
A
false
praise
,
is
a
true
dispraise
;
and
a
wrongful
commending
,
is
a
reall
discommending
.
The
praise
that
commeth
from
others
,
must
proceede
from
a
due
desert
in
our selues
.
If
the
Apostle
had
not
found
a
great
alteration
,
he
would
neuer
haue
giuen
this
commendation
to
Onesimus
.
Thirdly
,
we
see
an
example
in
Paule
,
of
wonderfull
humility
,
and
lowlinesse
of
minde
.
See
heer
the
difference
betweene
Paule
the
Apostle
,
and
the
proud
Byshop
of
Rome
.
Paule
beseecheth
where
he
might
command
;
but
he
commaundeth
where
he
hath
no
warrant
to
beseech
.
For
the
Pope
vsurpeth
authoritie
ouer
Princes
and
Kinges
;
hee
cursseth
and
banneth
,
hee
threatneth
and
thundereth
out
his
excommunications
.
It
is
not
so
with
our
Apostle
,
for
such
is
his
exceeding
modestie
and
mildnesse
of
Spirit
,
that
he
abaseth
himselfe
to
bee
a
false
and
fugitiue
seruant
,
whom
hee
embraceth
as
his
owne
Sonne
.
What
coulde
bee
more
reproachfull
,
then
to
robbe
his
Maister
,
and
then
to
play
the
runnagate
,
that
so
he
might
runne
on
in
his
euill
course
,
and
deliuer
himselfe
from
punnishment
?
Yet
wee
see
,
the
Apostle
is
not
ashamed
of
him
,
is
not
ashamed
to
cal
him
his
Sonne
,
that
Philemon
might
not
be
ashamed
to
receiue
and
to
accept
him
as
his
Seruant
.
For
if
he
be
the
sonne
of
Paule
,
he
may
bee
esteemed
the
seruant
of
Philemon
.
Fourthly
,
wee
see
how
effectuall
the
sounde
conuersion
of
a
sinner
to
God
ought
to
bee
,
and
how
forcible
it
should
bee
to
preuayle
with
vs
,
to
winne
our
Loue
towardes
him
,
and
cause
vs
to
performe
all
the
duties
belonging
vnto
him
.
For
wee
may
not
bee
ashamed
to
account
him
eyther
as
a
Sonne
,
or
as
a
Brother
,
whome
GOD
accounteth
for
his
owne
sonne
and
seruant
.
We
are
most
vnworthy
to
be
called
the
sonnes
of
God
,
if
we
refuse
his
children
to
be
our
brethren
.
But
if
we
marke
this
aright
,
we
shal
find
the
number
of
those
to
be
few
,
which
regard
the
Faith
,
conuersion
,
saluation
,
&
other
spiritual
blessings
bestowed
vpon
their
brethren
,
as
they
ought
,
and
therefore
testify
no
loue
,
shew
no
ioy
,
performe
no
duties
,
when
they
behold
sinners
conuerted
vnto
God
.
Fiftly
,
we
see
that
the
name
and
praise
of
a
spirituall
Father
(
which
is
proper
to
God
alone
)
is
communicated
to
the
Apostles
and
Ministers
of
God
:
whereas
God
onely
doth
renew
and
regenerate
vs
by
the
power
of
his
spirit
,
the
Ministry
onely
is
mans
,
whether
hee
be
Pastor
or
Apostle
.
Our
Sauior
teacheth
vs
,
[
l
](A22481-e54030-b)
l
Math.
23
,
9.
to
cal
no
man
Father
vpon
earth
.
It
is
no
worke
of
man
(
be
hee
neuer
so
excellent
)
to
frame
and
reforme
the
soule
into
the
Image
of
God
.
But
because
we
are
borne
anew
by
Faith
,
and
Faith
commeth
by
hearing
,
the
Minister
as
the
disposer
of
the
Mysteries
of
God
,
doth
vnder
God
perfourme
the
dutie
of
a
Father
.
So
then
,
seeing
the
word
of
God
preached
by
the
mouth
and
Ministery
of
man
,
is
the
immortall
seede
of
eternall
life
,
it
is
no
maruell
if
he
bee
called
by
the
Title
of
a
Father
,
from
whose
lippes
we
conceiue
that
seede
,
and
receiue
that
worde
.
Thus
much
is
to
be
obserued
of
vs
in
general
out
of
this
verse
.
Now
let
vs
come
to
the
particular
Doctrines
.
[
I
beseech
thee
for
my
sonne
Onesimus
,
&c.
]
Wee
are
heere
to
marke
the
scope
and
purpose
of
the
Apostle
in
these
words
.
We
see
he
vseth
exceeding
earnestnesse
and
importunity
to
haue
him
receiued
to
his
Maisters
fauor
.
The
condition
of
Onesimus
was
this
,
he
was
a
seruant
of
the
basest
calling
.
For
men
Seruants
and
Maid-seruants
in
those
dayes
were
not
as
they
be
nowe
:
Men
had
them
not
for
Wages
and
hire
,
as
they
that
wer
bound
to
do
no
more
then
Couenant
,
but
they
were
Bondslaues
,
to
bee
bought
and
sold
in
the
Market
,
and
their
Maisters
possessed
them
as
Oxen
and
Cattle
,
and
hadde
power
ouer
them
of
life
and
death
.
Now
,
albeit
he
were
a
seruant
of
this
kind
and
condition
,
and
had
beene
besides
a
runnagate
and
a
Theefe
,
deseruing
greeuous
punishment
,
euen
death
;
yet
he
pleadeth
his
cause
being
conuerted
,
with
as
great
force
and
feruency
as
can
be
expressed
.
[
m
](A22481-e54100-b)
m
Mat.
11
,
28.
promising
to
ease
and
refresh
them
.
Likewise
he
embraceth
the
poore
and
simple
,
as
louingly
and
cheerefully
as
the
rich
and
wise
of
the
world
.
The
Publicans
and
sinners
are
accepted
of
him
,
that
were
hated
of
the
Iewes
.
The
Woman
taken
in
adultry
,
accused
by
the
Pharises
,
is
exhorted
by
him
to
repentance
.
The
Blinde
man
restored
to
his
sight
,
[
n
](A22481-e54110-b)
n
Iohn
9
,
35.
and
8
,
11.
and
cast
out
of
the
Synagogue
,
is
sought
out
by
Christ
,
and
taught
to
beleeue
,
and
broght
to
be
a
true
member
of
the
Church
.
The
penitent
Theefe
hanging
[
o
](A22481-e54120-b)
o
Luke
23
,
43
vppon
the
Crosse
,
and
hearing
Christ
preach
,
is
conuerted
to
the
Faith
,
and
receiued
into
paradise
.
It
is
not
the
will
of
[
p
](A22481-e54130-b)
p
Mat.
18
,
14.
our
heauenly
Father
,
that
one
of
these
little
ones
should
perish
.
When
the
prodigall
sonne
had
wasted
his
wealth
,
and
his
strength
in
riotous
liuing
,
[
q
](A22481-e54140-b)
q
Lu.
15
,
20
,
24
so
that
necessity
fell
vppon
him
,
and
Famine
constrained
him
to
eate
of
the
huskes
wherewith
he
fed
his
Swine
,
his
Father
receiued
him
into
his
fauour
,
and
had
compassion
vpon
him
:
hee
willed
him
not
to
returne
backe
to
his
Harlots
,
and
to
betake
himself
to
his
former
companions
,
but
while
he
was
yet
a
farre
off
,
he
reioyced
to
see
him
,
and
embraced
him
when
he
saw
him
,
saying
;
This
my
sonne
was
dead
,
but
is
aliue
againe
,
he
was
lost
,
but
he
is
found
;
and
they
began
to
be
merry
.
The
incestuous
Corinthian
swept
out
of
the
Church
,
by
the
censures
thereof
,
[
r
](A22481-e54170-b)
r
1
Cor.
5
,
4.
&
2
Cor.
2
,
6
,
7
and
deliuered
vp
to
Satan
,
for
the
destruction
of
the
flesh
,
that
the
Spirit
may
be
saued
in
the
day
of
the
Lord
Iesus
,
and
wandering
as
a
stray
Sheepe
from
the
sheepe-fold
,
is
brought
againe
into
the
house
of
God
,
and
into
the
assembly
of
the
faithfull
.
The
Apostle
hearing
of
his
sorrow
for
his
sinne
,
and
of
his
vnfaigned
repentaunce
,
saith
;
It
is
sufficient
vnto
the
same
man
,
that
he
was
rebuked
of
many
,
so
that
nowe
contrary
wise
,
yee
ought
rather
to
forgiue
him
,
and
comfort
him
,
least
the
same
should
be
swallowed
vp
with
ouermuch
heauinesse
.
The
like
we
see
,
&
might
say
of
Mary
Magdalen
,
who
was
infamous
in
life
,
out
of
whome
Christ
cast
seauen
diuels
.
Of
the
Cananitish
woman
,
whom
he
heard
and
helped
:
of
the
Cripple
that
lay
at
the
Poole
,
whom
when
Iesus
founde
in
the
Temple
,
[
s
](A22481-e54200-b)
s
1
Iohn
5
,
14
hee
exhorted
to
sinne
no
more
,
being
now
made
whole
,
least
a
worse
thing
come
vnto
him
.
Likewise
the
Euangelists
declare
,
that
by
the
power
and
loue
of
Christ
,
[
t
](A22481-e54210-b)
t
Math
11
,
5.
the
blind
had
their
sight
restored
,
the
Leapers
were
clensed
,
the
dead
were
raised
,
the
halt
walked
,
the
sicke
were
healed
,
and
the
poore
receiued
the
Gospell
.
So
the
Apostle
willeth
[
u
](A22481-e54220-b)
u
1
Tim.
6
,
1.
seruants
that
are
vnder
the
yoke
,
to
account
their
Maisters
worthy
of
all
honour
,
that
the
name
of
God
&
his
Doctrine
be
not
euil
spoken
of
.
All
these
places
of
Scripture
,
serue
to
teach
vs
,
that
such
as
are
of
meanest
account
,
and
least
estimation
,
beeing
conuerted
to
the
Faith
,
and
belonging
to
Christ
,
are
greatly
to
bee
regarded
,
and
entirely
to
be
beloued
.
[
x
](A22481-e54250-b)
x
Math:
18
,
10
11.
vrged
by
Christ
,
See
that
ye
despise
not
one
of
these
little
ones
,
for
I
say
vnto
you
,
that
in
Heauen
their
Angels
alwaies
behold
the
face
of
my
Father
which
is
in
heauen
:
for
the
sonne
of
man
is
come
to
saue
that
which
was
lost
.
If
then
,
the
least
be
redeemed
by
his
death
,
and
saued
by
faith
in
him
,
as
well
as
the
greatest
;
it
followeth
,
that
al
should
bee
regarded
,
none
contemned
;
all
loued
,
none
despised
.
Hence
it
is
also
,
that
the
Apostle
chargeth
those
that
are
strong
,
to
receiue
vnto
them
[
y
](A22481-e54270-b)
y
Rom.
14
,
1
,
3
,
15.
the
weaker
sort
,
and
not
to
despise
them
whom
God
hath
receiued
and
for
whom
Christ
hath
dyed
.
[
z
](A22481-e54300-b)
z
Gal.
3
,
27
,
28
Al
ye
that
are
baptized
into
Christ
,
haue
put
on
Christ
,
there
is
neither
Iew
,
nor
Grecian
;
there
is
neither
bond
nor
free
;
there
is
neither
male
nor
female
;
for
ye
are
all
one
in
Christ
Iesus
.
And
to
the
same
purpose
Peter
speaketh
,
[
a
](A22481-e54330-b)
a
Acts
10
,
34
,
35.
Of
a
truth
I
perceiue
that
God
is
no
accepter
of
persons
,
but
in
euerie
Nation
he
that
feareth
him
,
and
worketh
righteousnesse
,
is
accepted
with
him
.
Seeing
then
,
God
accepteth
the
person
of
no
man
,
he
wold
haue
no
man
reiected
for
the
meannesse
of
his
person
.
[
b
](A22481-e54380-b)
b
Iames
2
,
5.
Harken
my
beloued
Brethren
,
hath
not
GOD
chosen
the
poore
of
this
world
,
that
they
should
be
rich
in
faith
,
and
heires
of
the
kingdome
which
he
promised
to
them
that
loue
him
?
He
hath
not
prepared
and
prouided
one
place
of
glorie
for
those
that
are
Rich
,
and
another
place
for
those
that
are
poore
;
he
hath
not
left
one
inheritance
for
the
Noble
,
and
another
for
the
vnnoble
;
but
as
they
haue
one
Faith
to
apprehend
Christ
,
so
they
shall
haue
one
glorie
to
be
like
vnto
Christ
.
The
Lord
Iesus
himselfe
testifieth
this
,
[
c
](A22481-e54400-b)
c
Iohn
14
,
2
In
my
Fathers
house
are
many
mansion
places
,
if
it
were
not
so
,
I
would
haue
tolde
you
,
I
go
to
prepare
a
place
for
you
.
If
then
,
wee
consider
these
points
,
that
the
lowest
in
the
Church
,
and
the
most
vnworthy
to
be
of
the
Church
,
are
bought
with
one
&
the
same
price
,
that
God
accepteth
and
respecteth
no
mans
person
,
and
that
they
shall
receiue
with
others
an
eternall
waight
of
glory
and
immortalitie
,
we
may
conclude
this
as
a
necessary
truth
,
that
we
ought
not
to
bee
ashamed
of
any
,
though
of
the
lowest
sort
,
and
poorest
estate
,
and
meanest
condition
,
to
whom
God
hath
imparted
and
vouchsafed
this
mercie
to
beleeue
in
Christ
,
and
to
be
a
member
of
his
bodie
,
and
to
be
in
the
number
of
true
beleeuers
.
[
d
](A22481-e54460-b)
d
Verse
16
,
17
Receiue
him
,
not
nowe
as
a
Seruant
,
but
aboue
a
seruant
,
euen
as
a
Brother
beloued
,
specially
to
me
,
how
much
more
then
vnto
thee
,
both
in
the
Flesh
,
and
in
the
Lord
?
If
therfore
thou
count
our
things
common
,
receiue
him
as
my self
.
He
saw
in
this
man
being
a
Proselite
,
newly
conuerted
to
the
Faith
,
such
fruits
of
sanctification
,
as
seales
of
his
conuersion
,
that
he
loued
him
most
dearely
,
and
sought
by
all
meanes
to
procure
fauour
for
him
with
his
Maister
.
Whatsoeuer
the
former
life
of
men
hath
beene
,
when
once
they
make
Conscience
of
their
waies
,
beginning
to
leade
an
holy
life
,
and
to
blot
out
the
infamy
&
reproach
of
their
conuersation
led
in
the
time
of
their
ignorance
,
it
is
our
duty
to
begin
to
loue
them
as
entirely
as
our
Brethren
in
Christ
,
and
as
children
with
vs
of
the
same
Father
.
The
practise
heereof
we
see
in
Christ
our
Sauiour
,
and
haue
this
instruction
giuen
vs
from
his
owne
mouth
,
Mathew
12.
when
it
was
tolde
him
,
as
hee
was
preaching
his
word
to
the
multitude
that
came
to
heare
him
,
that
his
Mother
and
Bretheren
stoode
without
,
desiring
to
speake
with
him
,
hee
answered
,
[
e
](A22481-e54500-b)
e
Math
12
,
48
Who
is
my
Mother
,
and
who
are
my
Brethren
?
And
he
stretched
foorth
his
hand
toward
his
Disciples
,
and
said
,
Beholde
my
Mother
and
my
Brethren
:
for
whosoeuer
shall
do
my
Fathers
will
which
is
in
heauen
,
the
same
is
my
Brother
,
and
Sister
,
and
Mother
.
To
this
purpose
the
Prophet
Dauid
speaketh
,
[
f
](A22481-e54530-b)
f
Psal.
16
,
1.
All
my
delight
is
in
the
Saints
that
are
vpon
the
earth
.
The
Godly
must
be
most
dear
vnto
vs
,
and
we
are
bound
to
be
kind
to
them
,
as
to
our
Kin.
For
if
they
ought
to
be
vnto
euery
one
of
vs
,
as
the
Mother
&
brethren
,
yea
as
the
flesh
&
members
of
Christ
,
they
ought
not
to
be
neglected
or
contemned
,
but
to
be
cherished
.
Heereby
[
g
](A22481-e54550-b)
g
1
Iohn
3
,
14.
we
shall
know
that
we
are
translated
from
death
to
life
,
if
we
loue
the
bretheren
.
On
the
other
side
,
we
ought
to
mourne
and
lament
for
such
as
remaine
in
ignorance
of
God
,
lie
vnder
the
dominion
of
sinne
,
and
continue
in
the
prophanenesse
and
abominations
of
their
youth
.
It
is
noted
by
the
Prophet
,
[
h
](A22481-e54560-b)
h
Psal
1●9
,
136
Luk
●9
.
41.
Phil
3
,
18.
that
his
eyes
gushed
out
with
riuers
of
waters
because
they
kept
not
the
law
of
God
.
Christ
Iesus
mourned
for
the
hardnesse
of
heart
that
appeared
in
his
hearnrs
,
he
wept
for
Ierusalem
when
he
came
neere
vnto
it
.
Righteous
Lot
was
vexed
day
by
day
,
when
he
beheld
the
vncleane
conuersation
of
the
sinfull
Sodomites
.
The
Apostle
told
the
Phillippians
of
vaine
walkers
,
and
that
with
teares
,
that
they
are
the
enemies
of
the
Crosse
of
Christ
.
We
see
by
common
and
daily
experience
,
when
any
of
our
friendes
and
familiars
are
dead
or
lye
at
the
point
of
death
,
a
naturall
affection
toward
them
causeth
vs
to
weepe
and
lament
for
them
,
and
draweth
oftentimes
from
vs
abundance
of
teares
;
how
much
more
ought
it
to
go
neere
vs
,
and
make
vs
sob
and
sigh
from
the
very
depth
and
bottom
of
our
hearts
to
see
our
bretheren
lie
dead
in
sinne
,
and
as
it
were
rotting
in
the
Graue
of
their
corruptions
,
or
else
to
walke
in
the
paths
of
death
that
bring
with
it
certaine
destruction
and
eternall
damnation
.
If
a
man
should
come
into
a
field
where
he
should
behold
thousands
slaine
with
the
sword
,
wallowing
in
their
bloud
,
and
others
hauing
receiued
their
deaths
wound
to
languish
in
paine
and
to
striue
and
struggle
for
life
,
who
would
not
account
it
a
lamentable
shew
and
most
pitifull
sight
?
But
thus
is
it
with
vs
,
and
this
is
the
condition
of
many
thousands
that
glory
that
they
abide
in
health
,
and
yet
are
most
dangerously
sicke
and
diseased
;
that
thinke
they
are
aliue
,
and
yet
behold
they
are
a
company
of
dead
carcasses
,
that
boast
they
are
farre
from
the
Gates
of
death
,
and
yet
(
alasse
)
they
lie
gaping
and
gasping
for
breath
which
is
ready
to
be
gone
?
If
there
be
in
vs
any
life
of
Gods
spirit
,
or
any
loue
of
Godlinesse
,
it
cannot
but
greeue
our
soules
to
behold
the
desolations
that
are
in
the
earth
,
[
i
](A22481-e54600-b)
i
Reuel
3
,
2.
1
Tim
5
,
6.
Mat
8
22.
and
the
languishing
of
many
ready
to
die
;
nay
,
which
are
already
dead
in
sinne
,
and
stinke
in
the
nostrils
of
God
and
man
.
For
as
a
man
hauing
escaped
shipwracke
and
gotten
into
an
Hauen
and
Harbour
,
reioyseth
in
his
owne
safety
,
and
comforteth
himselfe
in
his
deliuerance
,
but
when
he
behouldeth
the
misery
of
his
brother
suffering
shipwracke
and
cast
away
by
the
violence
of
the
stormes
and
Tempestes
that
beat
vpon
his
barke
,
which
drowne
both
it
and
him
in
the
Seas
,
he
cannot
but
greatly
be
greeued
,
and
exceedingly
perplexed
.
So
ought
it
to
be
with
vs
,
howsoeuer
the
escaping
from
the
filthinesse
of
the
world
,
and
the
vniting
of
vs
with
Christ
our
head
,
doth
breed
in
vs
matter
of
great
ioy
,
and
may
worthily
cause
vs
to
reioyce
,
yet
when
we
see
the
bondage
of
our
bretheren
vnder
[
k
](A22481-e54610-b)
k
1
Pet
2
,
19.
sinne
,
and
the
ruines
into
which
they
are
come
,
it
cannot
but
worke
in
vs
great
anguish
of
spirit
.
If
we
perceiue
them
to
wander
out
of
the
way
and
to
go
astray
from
the
simplicity
of
the
Gospell
and
from
the
fold
of
Christ
and
fellowship
of
the
faithfull
,
it
is
our
part
to
turne
them
backe
and
to
gather
them
home
.
For
how
[
l
](A22481-e54630-b)
l
Math
18
,
12.
thinke
yee
?
If
a
man
haue
an
hundred
sheepe
,
and
one
of
them
be
gone
astray
,
doth
he
not
leaue
ninety
and
nine
,
and
goe
into
the
Mountains
,
and
seeke
that
which
is
gone
astray
?
and
if
so
be
that
he
finde
it
,
verily
I
say
vnto
you
,
he
reioyseth
more
of
that
sheep
,
then
of
the
ninety
and
nine
which
went
not
astray
,
so
is
it
not
the
will
of
your
father
which
is
in
Heauen
,
that
one
of
these
little
ones
should
perish
.
This
loue
toward
the
lowest
that
are
conuerted
to
the
faith
and
coupled
to
Christ
,
reproueth
two
sorts
of
men
.
First
,
such
as
are
ashamed
of
the
poore
Saintes
,
who
being
without
the
comfort
of
friendes
,
but
not
without
contempt
of
the
world
,
are
not
regarded
or
esteemed
.
He
that
despiseth
his
poore
brother
redeemed
with
the
bloud
of
Christ
,
would
also
despise
and
despight
Christ
himselfe
if
he
walked
vpon
the
earth
.
He
that
honoureth
not
a
faithfull
man
of
low
degree
,
doth
dishonour
the
faith
it selfe
and
reprocheth
the
Gospell
that
he
professeth
;
yea
,
he
despiseth
the
Church
,
and
shameth
such
as
are
members
of
it
.
This
the
Apostle
Iames
teacheth
,
[
m
](A22481-e54650-b)
m
Iam
2
,
2.
If
there
come
into
your
company
a
man
with
a
Gold
Ring
and
in
goodly
apparell
,
and
there
come
in
also
apoore
man
in
vile
raiment
,
and
ye
haue
a
respect
to
him
that
weareth
the
gay
clothing
,
and
say
vnto
him
,
Sit
thou
heere
in
a
goodly
place
:
and
say
vnto
the
poore
,
Stand
thou
there
,
or
sit
heere
vnder
my
Footstoole
.
Are
ye
not
partiall
in
your selues
,
and
become
Iudges
of
euill
thoughts
?
The
needy
seruants
of
God
and
poore
afflicted
Saintes
are
ashamed
and
blamed
of
the
world
,
they
are
scorned
and
scoffed
at
by
the
vngodly
:
shall
we
then
,
that
are
of
the
same
Religion
,
profession
,
and
communion
,
ioyne
hand
in
hand
with
them
,
and
contemne
the
faithfull
that
deserue
to
be
honoured
;
thereby
adding
more
sorrow
to
their
affliction
,
and
doubling
the
misery
that
is
vpon
them
.
For
it
must
needes
lie
heauy
vpon
them
and
euen
oppresse
them
with
anguish
,
to
finde
this
measure
at
our
handes
,
of
whom
they
looked
for
comfort
and
counsell
.
This
appeareth
in
the
saying
of
the
Prophet
,
[
n
](A22481-e54670-b)
n
Psal
55
,
12.
Surely
mine
enemy
did
not
defame
me
,
for
I
could
haue
borne
it
,
neither
did
mine
aduersary
exalt
himselfe
against
me
,
for
I
would
haue
hid
me
from
him
,
but
it
was
thou
(
O
man
)
euen
my
companion
,
my
guide
,
and
my
familiar
.
It
is
made
a
note
and
marke
whereby
we
may
try
our selues
whether
we
belong
to
the
Church
of
God
,
and
shall
be
receiued
into
the
Kingdome
of
glory
,
[
o
](A22481-e54690-b)
o
Psal
15
,
4.
that
a
vile
person
is
contemned
in
their
eyes
,
but
they
honour
them
that
feare
the
Lord
.
But
the
practise
of
many
men
is
directly
contrary
,
who
as
they
are
of
this
world
,
they
magnifie
and
make
much
of
the
vngodly
,
but
tread
and
trample
vnder
their
feet
the
Children
of
God
,
as
if
they
were
a
thing
of
no
value
.
The
Apostle
blameth
the
Corinthians
,
and
noteth
it
as
a
blot
and
blemish
in
them
,
[
p
](A22481-e54700-b)
p
1
Cor
11
,
22
that
they
put
the
poore
to
shame
,
separating
themselues
from
them
,
and
refusing
to
partake
the
supper
of
the
Lord
with
them
.
Secondly
,
it
reproueth
such
as
contemne
those
that
haue
once
sinned
and
fallen
into
grosse
and
greeuous
sinnes
,
and
albeit
they
be
come
out
of
the
mire
in
which
they
wallowed
,
and
renounce
the
wickednesse
in
which
they
walked
,
yet
they
alwaies
remember
them
to
their
reproach
,
and
speake
of
them
to
their
infamy
.
But
when
once
their
sinnes
become
bitter
vnto
them
,
and
they
haue
giuen
good
Testimony
of
their
vnfaigned
repentance
,
we
must
not
be
vnmercifull
and
without
compassion
toward
them
,
[
q
](A22481-e54720-b)
q
Gal
6
,
1
,
2.
but
rather
restore
them
with
the
spirit
of
meeknesse
,
considering
our selues
,
least
we
also
be
tempted
.
The
former
failings
in
faith
or
obedience
are
not
to
be
obiected
,
or
they
reiected
with
reproach
after
repentance
.
God
remembreth
their
sinnes
no
more
,
and
therefore
we
ought
to
forgiue
and
forget
them
.
They
that
truely
turne
vnto
God
,
and
repent
of
their
sinnes
from
the
bottom
of
their
hearts
,
haue
blotted
out
the
staine
of
it
before
men
,
and
must
be
esteemed
of
vs
,
as
if
they
had
not
fallen
or
offended
.
For
euen
as
the
Prophet
teacheth
,
[
r
](A22481-e54730-b)
r
Ezek
18
,
21
,
24.
that
if
the
Righteous
turne
away
from
his
righteousnesse
,
and
commit
iniquity
,
all
the
righteousnesse
that
hee
hath
done
,
shall
not
be
mentioned
,
but
in
the
transgression
that
he
hath
committed
,
and
in
the
sinne
that
he
hath
sinned
,
in
them
he
shall
die
:
so
if
the
wicked
shall
returne
from
all
his
sinnes
that
he
hath
committed
,
and
keepe
all
the
statutes
of
God
,
and
do
that
which
is
lawfull
and
right
,
he
shall
surely
liue
and
shall
not
die
,
all
his
transgressions
that
he
hath
committed
,
they
shall
not
be
mentioned
vnto
him
,
but
in
his
righteousnesse
that
he
hath
done
he
shall
liue
.
Sinne
indeed
bringeth
a
wound
with
it
,
but
when
once
repentance
commeth
,
the
wound
is
cured
,
and
the
scarre
is
healed
,
and
the
remembrance
of
it
is
abolished
,
for
God
will
blot
it
out
of
his
booke
of
remembrance
.
[
s
](A22481-e54780-b)
s
Iam
2
,
1.
Chap.
2.
My
bretheren
haue
not
the
faith
of
our
Lord
Iesus
Christ
in
respect
of
persons
.
Where
he
teacheth
,
that
the
profession
of
the
faith
ought
to
be
esteemed
with
a
single
eye
and
a
simple
affection
,
and
that
partiall
affection
of
one
before
another
is
to
be
auoided
.
[
t
](A22481-e54820-b)
t
Iohn
8.
tell
him
that
he
that
is
of
God
must
heare
Gods
word
,
[
u
](A22481-e54830-b)
u
Iam
1
,
19.
shew
him
that
euery
man
should
be
swift
to
heare
,
slow
to
speake
,
and
slow
to
wrath
,
[
x
](A22481-e54840-b)
x
1
Pet
2
,
2.
conuince
his
conscience
that
he
must
desire
the
sincere
milke
of
the
word
that
he
might
grow
thereby
,
he
is
wise
in
his
owne
conceit
to
shift
off
all
these
instructions
,
and
to
deceiue
himselfe
:
saying
,
If
this
were
so
needfull
and
necessary
a
duty
,
we
should
not
haue
so
many
great
men
,
and
rich
men
,
neglect
the
word
:
They
like
not
this
so
much
preaching
and
precisenesse
,
we
see
such
are
great
Clearks
and
profound
Diuines
do
preach
seldome
,
some
once
or
twice
a
yeare
,
others
once
a
moneth
,
why
cannot
we
be
content
to
follow
them
?
They
know
their
duty
they
read
the
Scriptures
,
they
are
deepe
learned
men
,
they
would
preach
oftner
,
if
it
were
required
of
vs
to
heare
oftner
?
These
are
they
that
build
vpon
men
,
and
thinke
to
excuse
themselues
by
other
mens
corrupt
examples
.
These
are
they
that
looke
onely
to
others
,
and
reioyce
to
follow
a
multitude
to
do
euill
.
These
are
they
that
are
like
to
the
Pharisies
mentioned
in
the
Gospell
,
who
said
to
their
Officers
sent
out
to
apprehend
Christ
,
returning
empty
againe
,
[
y
](A22481-e54850-b)
y
Iohn
7
,
47.
Are
ye
also
deceiued
?
do
any
of
the
Rulers
beleeue
in
him
,
or
of
the
Pharisies
?
but
this
people
which
know
not
the
Law
are
cursed
.
We
must
not
,
hang
vpon
the
pleasure
of
men
,
though
they
be
great
in
the
world
,
noble
in
birth
,
rich
in
wealth
,
high
in
calling
,
many
in
number
,
mighty
in
strength
,
glorious
in
account
and
reputation
of
others
.
We
must
consider
,
not
so
much
whether
great
and
learned
men
like
and
approue
of
it
,
as
whether
it
be
agreeable
to
the
truth
of
the
word
of
God
or
not
.
One
man
defending
a
truth
is
to
be
preferred
before
an
hundreth
others
,
holding
and
vpholding
an
error
or
heresie
,
and
we
are
rather
to
beleeue
[
z
](A22481-e54870-b)
z
Luther
.
lib
contra
Henr.
Octa.
Panormitan
.
T
it
de
elect
can
.
Significasti
.
a
poore
and
silly
man
grounding
himselfe
vpon
the
scriptures
,
before
a
thousand
Doctors
building
vpon
humane
Traditions
and
vnwritten
verities
.
If
these
men
that
are
blinde
themselues
,
and
looke
vpon
all
things
through
other
mens
spectacles
,
had
liued
in
the
daies
of
Eliah
,
Micaiah
,
and
Ieremy
,
when
the
truth
of
God
was
so
often
contradicted
and
ouerswaied
by
multitudes
of
men
,
[
a
](A22481-e54910-b)
a
1
King
18
,
19
,
and
22
,
6.
when
for
one
true
Prophet
of
God
there
were
fiue
hundreth
false
Prophets
,
whom
would
they
haue
beleeued
?
whom
would
they
haue
receiued
?
whom
would
they
haue
condemned
?
It
would
haue
gone
hard
with
the
truth
and
beene
euill
spoken
off
by
the
euill
mouths
and
malicious
tongues
of
these
partiall
Iudges
.
They
would
haue
said
,
Eliah
is
but
one
,
the
Prophets
against
him
are
many
,
are
not
they
liker
to
see
the
truth
then
he
?
Thus
the
faith
of
Christ
and
pure
Religion
is
not
waighed
in
the
ballance
of
the
Sanctuary
,
nor
measured
with
a
iust
Ephah
and
a
true
Hin
,
but
with
false
waights
and
deceitfull
ballances
,
which
are
an
abomination
vnto
the
Lord
.
In
all
causes
and
questions
that
rise
,
the
word
of
God
must
iudge
.
For
God
[
b
](A22481-e54990-b)
b
Luk
1
,
52
,
53.
hath
put
downe
the
mighty
from
their
seates
and
exalted
them
of
low
degree
,
he
hath
filled
the
hungry
with
good
things
,
and
sent
away
the
rich
empty
.
What
grace
of
God
,
what
meanes
of
saluation
,
is
hidden
from
these
poore
little
ones
,
so
accounted
off
by
the
men
of
this
world
?
They
haue
interest
in
the
word
and
Sacraments
,
they
haue
free
accesse
to
come
into
the
glorious
presence
of
God
,
to
pray
vnto
him
,
and
to
poure
out
their
supplications
before
him
,
as
well
as
they
that
swell
with
riches
and
abound
in
earthly
thinges
.
When
God
had
made
a
couenant
with
Abraham
,
and
planted
his
Church
in
his
family
,
he
gaue
Circumcision
as
a
signe
and
seale
thereof
,
not
onely
to
Abraham
,
but
to
all
his
house
,
and
commanded
him
to
Circumcise
[
c
](A22481-e55030-b)
c
Gen
17
,
26
,
27.
not
onely
himselfe
and
his
seed
,
but
all
the
men
of
his
houshold
,
both
borne
in
his
house
,
and
bought
with
money
of
the
stranger
.
Whereby
we
see
,
that
the
lowest
of
his
seruants
and
bondmen
that
belonged
vnto
him
,
haue
as
great
right
to
the
Couenant
,
and
as
good
a
Title
to
the
promises
of
God
as
he
had
;
in
asmuch
as
they
were
assured
by
the
commandement
of
God
,
that
the
visible
signe
that
was
in
their
flesh
was
not
in
vaine
.
The
like
we
see
in
the
Apostle
writing
to
the
Corinthians
,
[
d
](A22481-e55050-b)
d
1
Cor
10
,
1
,
2
,
3
,
4.
Moreouer
bretheren
,
I
would
not
haue
you
ignorant
,
that
all
our
fathers
were
vnder
that
Cloud
,
and
all
passed
through
that
Sea
,
and
were
all
baptized
vnto
Moses
in
that
Cloud
and
in
that
Sea
,
and
did
all
eate
the
same
spirituall
meate
,
and
did
all
drinke
the
same
spirituall
drink
,
for
they
dranke
of
the
spirituall
Rocke
that
followed
them
,
and
the
Rocke
was
Christ
.
This
people
was
a
great
body
standing
of
many
members
,
some
of
them
were
the
Elders
of
the
people
,
and
the
heads
of
the
families
,
others
were
of
the
lower
sort
and
of
inferiour
degree
,
yet
they
had
alike
priuiledge
in
the
Sacraments
,
and
the
Apostle
fiue
times
remembreth
that
all
of
them
were
partakers
of
them
.
This
is
it
that
[
e
](A22481-e55070-b)
e
1
Cor
7
,
21.
22.
made
him
say
in
another
place
,
Art
thou
called
being
a
setuant
?
Care
not
for
it
;
for
hee
that
is
called
in
the
Lord
being
a
seruant
,
is
the
Lords
free-man
;
likewise
also
,
he
that
is
called
being
free
,
is
Christs
seruant
.
We
see
this
in
the
members
of
our
natural
bodies
,
some
members
are
more
high
and
honourable
then
others
,
yet
none
are
contemned
.
We
haue
a
care
,
not
onely
of
the
head
and
hart
,
of
the
hands
and
liuely
parts
,
but
of
the
least
and
smallest
that
belong
to
the
body
;
[
e
](A22481-e55090-b)
e
1
Cor
12
,
22
23
,
24
,
25.
Yea
,
much
rather
those
Members
of
the
bodie
which
seeme
to
be
more
feeble
are
necessary
:
and
vpon
those
Members
of
the
Body
which
we
thinke
most
vnhonest
,
put
wee
more
honestie
on
,
and
our
vncomely
partes
haue
more
comlinesse
on
:
for
our
comely
parts
neede
it
not
,
but
GOD
hath
tempered
the
bodie
together
,
and
hath
giuen
the
more
Honour
to
that
part
which
lacked
,
least
there
should
bee
any
diuision
in
the
bodie
,
but
that
the
Members
should
haue
the
same
care
one
for
another
.
So
ought
none
that
belong
to
Christ
Iesus
to
bee
neglected
.
Hee
contemneth
Christ
himselfe
,
whosoeuer
contemneth
the
least
member
that
belongeth
vnto
him
.
This
Christ
our
Sauiour
sheweth
,
[
f
](A22481-e55110-b)
f
Math.
18
,
6.
Whosoeuer
shall
offend
one
of
these
little
ones
which
beleeue
in
mee
,
it
were
better
for
him
ehat
a
Mill-stone
were
hanged
about
his
Necke
,
and
that
hee
were
drowned
in
the
depth
of
the
Sea
.
As
this
causeth
contentment
in
the
poor
,
so
it
worketh
Humility
in
the
rich
,
considering
that
their
Honour
,
Wealth
,
Authoritie
,
and
such
like
priuiledges
of
the
flesh
,
cannot
commend
the
more
to
God
,
or
to
the
Saintes
,
but
their
soundnesse
in
Faith
,
and
sincerity
in
life
,
according
to
the
saying
of
the
Apostle
Iames
,
[
g
](A22481-e55140-b)
g
Iam.
1
,
9
,
10
Let
the
Brother
of
low
degree
,
reioyce
in
that
he
is
exalted
.
Againe
,
He
that
is
rich
in
that
he
is
made
low
,
for
as
the
flower
of
the
grasse
shall
be
vanish
away
.
The
poorest
man
that
is
of
base
account
and
reckoning
in
the
World
,
hath
as
great
and
as
good
a
Title
to
Christ
,
as
the
greatest
men
that
be
.
They
haue
not
so
great
a
portion
in
outward
blessings
,
but
they
haue
as
great
a
part
in
Heauenly
Graces
.
Hee
that
hath
Christ
is
a
Rich
man
,
hee
bringeth
with
him
all
thinges
else
;
for
in
him
are
hidde
,
all
treasures
which
we
are
bound
to
seeke
after
.
He
that
wanteth
Christ
,
[
h
](A22481-e55170-b)
h
Reuel.
3
,
17.
is
a
poore
begger
,
if
he
had
his
house
full
of
Siluer
and
Gold
,
and
possessed
Mountains
of
Pearles
and
precious
Stones
.
The
Apostle
teacheth
,
[
i
](A22481-e55180-b)
i
Gal.
3
,
29.
that
If
we
be
Christes
,
then
we
are
Abrahams
seede
,
and
heyres
by
promise
;
so
,
that
the
poorest
person
that
is
in
the
Church
,
if
hee
beleeue
in
Christ
,
is
in
the
place
of
Abraham
,
and
succeedeth
him
in
the
inheritance
of
the
Kingdome
of
Heauen
,
which
is
a
greater
Honour
and
preferment
vnto
them
,
then
the
want
of
outward
benefites
can
bring
abasement
.
This
is
a
most
woorthy
and
excellent
comfort
,
whereof
we
shall
be
assured
,
if
wee
walke
in
the
steppes
of
faithfull
Abraham
,
if
we
repent
and
beleeue
in
Christ
,
and
walke
woorthy
of
our
calling
.
[
I
beseech
thee
for
my
Sonne
Onesimus
.
]
The
party
for
whom
the
Apostle
entreateth
,
is
in
these
words
both
named
and
described
.
Hee
is
described
,
first
by
relation
,
when
he
calleth
him
His
Sonne
;
secondly
,
by
the
meanes
and
manner
how
he
is
his
sonne
,
by
a
spirituall
generation
,
through
the
immortal
seed
of
the
Gospell
,
and
through
the
ministry
of
the
worde
in
the
time
of
his
restraint
and
imprisonment
at
Rome
.
Touching
the
former
point
,
which
is
the
Title
giuen
vnto
Onesimus
,
hee
esteemeth
him
as
his
Sonne
,
and
therefore
accounteth
himselfe
as
his
Father
.
If
then
Onesimus
be
his
sonne
,
the
Apostle
must
needs
be
his
Father
;
and
if
Paul
be
his
Father
,
he
must
needs
be
his
son
.
For
the
Father
&
the
Son
haue
mutual
reference
one
to
another
,
&
cannot
consist
one
without
the
other
.
[
k
](A22481-e55360-b)
k
1
Tim.
1
,
2.
&
2
Tim.
1
,
2.
&
Titus
1
,
4.
naturall
and
beloued
sonnes
,
according
to
the
common
Faith
,
because
he
had
begotten
them
by
the
seede
of
the
Gospell
to
bee
the
Children
of
God
,
without
which
new
byrth
,
they
could
not
belong
to
his
kingdome
.
So
,
when
the
King
of
Israell
came
to
the
Prophet
Elisha
,
who
lay
sicke
in
his
bed
,
he
wept
vpon
his
face
,
and
said
,
[
l
](A22481-e55390-b)
l
2
Kin.
13
,
14.
O
my
Father
,
my
Father
,
the
Charriot
of
Israell
,
and
the
Horsemen
of
the
same
.
Likewise
,
Iohn
writing
vnto
his
beloued
Gaius
,
declareth
that
he
reioyced
greatly
when
the
brethren
came
&
testified
how
he
walked
in
the
trueth
,
and
addeth
;
[
m
](A22481-e55430-b)
m
3
Iohn
4.
I
haue
no
greater
ioy
then
these
,
to
heare
that
my
sonnes
walke
in
verity
.
And
Paule
writing
to
the
Corinthians
,
toucheth
this
at
large
,
[
n
](A22481-e55470-b)
n
1
Cor.
4
,
14
,
15.
I
write
not
these
things
to
shame
you
,
but
as
my
beloued
children
I
admonish
you
;
for
though
ye
haue
tenne
thousand
instructers
in
Christ
,
yet
haue
ye
not
many
fathers
,
for
in
Christ
Iesus
I
haue
begotten
you
through
the
Gospell
.
To
this
purpose
he
also
speaketh
to
the
Thessalonians
,
[
o
](A22481-e55500-b)
o
1
Thess.
2
,
7
,
8
,
11
,
12.
Wee
were
gentle
among
you
,
euen
as
a
Nurse
cherisheth
her
children
:
Thus
beeing
affectioned
toward
you
,
our
good
will
was
to
haue
dealt
vnto
you
,
not
the
Gospell
of
GOD
onely
,
but
also
our
owne
soules
,
because
ye
were
deere
vnto
vs
.
And
afterwardes
in
the
same
Chapter
,
Ye
know
how
that
we
exhorted
you
,
and
comforted
,
&
besought
euery
one
of
you
(
as
a
Father
his
children
)
that
ye
would
walke
worthy
of
God
,
who
hath
called
you
vnto
his
kingdom
and
glory
.
These
allegations
are
so
many
witnesses
of
this
doctrine
,
teaching
that
it
is
a
most
tender
affection
of
Loue
and
compassion
that
ought
to
be
between
him
that
teacheth
,
and
them
that
are
taught
in
the
word
.
[
p
](A22481-e55550-b)
p
1
Cor.
4
,
15.
In
Christ
Iesus
I
haue
begotten
you
through
the
Gospell
.
And
Peter
in
his
first
Epistle
sheweth
,
[
q
](A22481-e55580-b)
q
1
Pet.
1
,
23.
That
we
are
borne
againe
,
not
of
mortal
seed
,
but
of
immortall
,
by
the
word
of
God
,
who
liueth
and
endureth
for
euer
.
So
then
,
by
their
Ministry
we
are
made
aliue
,
that
before
were
dead
;
we
are
made
sonnes
that
before
were
enemies
;
we
are
made
Cittizens
that
before
were
strangers
;
wee
are
made
heyres
,
that
before
were
Aliants
.
[
r
](A22481-e55620-b)
r
2
Cor.
11
,
23
which
the
Apostle
expresseth
,
2
Cor.
11
,
23.
He
endured
labours
abundantly
,
stripes
vnmeasurably
,
imprisonment
plenteously
,
the
danger
of
death
continually
.
Eliah
,
being
raised
vp
of
God
to
restore
Religion
,
to
pull
downe
Idolatry
,
to
destroy
Baals
Priests
,
and
to
set
himselfe
against
the
enemies
of
God
,
was
at
length
so
worne
with
care
,
so
wasted
with
sorrowes
,
and
so
wearied
in
this
busines
,
[
s
](A22481-e55660-b)
s
1
King
.
19
,
4.
that
he
desired
the
Lord
to
take
him
out
of
the
world
,
saying
;
It
is
now
enough
,
O
Lord
,
take
my
soule
,
for
I
am
no
better
then
my
Fathers
.
The
paines
and
perplexity
of
the
Prophet
Esay
,
made
him
cry
out
alowde
with
great
anguish
of
spirite
,
[
t
](A22481-e55700-b)
t
Esay
.
My
leunnesse
,
my
leaunesse
.
So
Ieremy
cryeth
out
,
[
u
](A22481-e55730-b)
u
Ier.
4
,
19
,
My
belly
,
my
bellie
,
I
am
pained
at
the
verie
heart
,
mine
heart
is
troubled
within
me
;
declaring
thereby
,
that
his
gripings
and
greefes
in
his
Ministerie
were
so
great
,
that
they
were
like
the
paines
of
a
vehement
Colicke
.
Likewise
the
Apostle
,
being
carefull
to
bring
backe
the
Galathians
to
the
trueth
of
the
Gospell
which
they
had
forsaken
,
saith
;
[
x
](A22481-e55760-b)
x
Gal.
4
,
19
My
little
children
,
of
whom
I
trauell
in
birth
againe
,
till
Christ
be
formed
in
you
;
meaning
,
that
hee
endured
much
trouble
,
and
sustained
great
paines
,
to
fit
them
&
frame
them
to
Gods
kingdome
.
Seeing
then
,
the
Ministers
of
Christ
be
as
spirituall
Fathers
and
Mothers
;
Fathers
to
beget
vs
,
and
Mothers
to
beare
vs
,
and
bring
vs
forth
,
we
may
conclvde
,
that
the
Pastours
and
people
haue
as
neere
a
coniunction
betweene
them
,
as
Parents
and
their
children
.
But
because
somewhat
may
be
obiected
against
this
truth
,
we
wil
remoue
those
doubts
,
and
take
away
those
Obiections
,
before
we
proceed
any
further
,
or
handle
the
Vses
that
are
to
be
learned
of
vs
.
Call
no
man
your
Father
vpon
the
earth
,
[
y
](A22481-e55820-b)
y
Mat.
23
,
9
,
10
for
there
is
but
one
your
Father
,
which
is
in
heauen
:
Bee
not
called
Doctours
,
for
one
is
your
Doctor
,
euen
Christ
.
If
then
,
God
onely
be
our
Father
,
and
no
man
is
to
bee
called
by
this
name
,
either
we
must
account
the
Ministers
Goddes
,
which
were
blasphemy
;
or
debarre
and
deny
them
this
Title
,
which
were
contrary
vnto
other
Scriptures
.
Whosoeuer
will
exalt
himselfe
shall
bee
brought
lowe
,
and
whosoeuer
will
humble
himselfe
shall
be
exalted
.
Hence
it
is
,
that
the
Apostle
calleth
himselfe
[
z
](A22481-e55860-b)
z
1
Tim.
2
,
7
,
1
Cor.
4
,
15.
as
well
the
Doctor
of
the
Gentiles
,
as
the
Father
of
the
Corinthians
.
It
is
one
thing
to
haue
the
name
,
and
another
thing
greedily
to
hunt
after
it
,
and
proudly
to
challenge
it
to
our selues
.
Besides
,
touching
the
fountaine
of
our
first
birth
,
and
the
foundation
of
our
faith
and
regeneration
;
he
is
our
onely
Father
,
we
ascribe
it
to
no
man
vpon
the
earth
.
But
euen
as
touching
our
naturall
being
,
hee
hath
ordained
subordinate
causes
as
his
Instruments
and
fellow-workers
,
to
beget
vs
,
and
bring
vs
into
this
world
,
and
to
giue
vs
life
,
[
a
](A22481-e55880-b)
a
Exod.
20
,
12.
whom
he
doth
honor
with
the
titles
of
Fathers
and
Mother
.
So
touching
our
new
birth
,
although
it
be
the
sole
worke
of
the
spirite
,
and
therefore
proper
to
God
,
yet
because
he
worketh
it
by
the
word
&
Sacraments
,
the
preaching
and
dispensation
whereof
,
he
hath
committed
to
the
Ministers
,
and
appointed
to
be
conueyed
to
men
by
their
meanes
,
he
dooth
communicate
to
them
the
appellation
of
Fathers
,
as
those
whom
he
vseth
,
to
bring
vs
&
beget
vs
vnto
God
.
So
then
,
Paul
so
giueth
himselfe
the
name
of
Father
,
as
that
he
neither
robbeth
God
,
nor
taketh
from
him
the
least
iot
of
the
honor
that
is
due
to
his
name
.
For
it
is
a
common
rule
,
that
they
are
not
contrary
,
which
are
subordinate
.
When
one
is
vnder
another
,
and
inferiorly
ordered
&
ordained
to
another
,
there
is
a
good
agreement
betweene
them
.
God
is
the
choise
cause
,
Paule
is
the
Instrumentall
.
[
b
](A22481-e55930-b)
b
1
Cor
,
3
,
6
,
7
I
haue
planted
,
Apollos
watered
,
but
God
gaue
the
encrease
.
So
then
,
neither
is
he
that
planteth
any
thing
,
neyther
he
that
watereth
,
but
God
that
giueth
the
encrease
.
How
then
doth
it
come
to
passe
,
that
he
doeth
there
so
much
debase
them
,
and
heere
so
greatly
honour
them
,
as
to
make
them
fellow
workers
,
yea
,
fellow-fathers
with
God
?
He
may
seeme
to
be
vnconstant
as
a
Reede
shaken
with
the
winde
,
and
to
lift
vp
and
cast
downe
at
his
owne
pleasure
.
[
c
](A22481-e55980-b)
c
Rom.
3
,
20.
Iames
2
,
24.
Gal.
2
,
16.
Paule
saith
,
We
are
not
iustified
by
workes
;
Iames
,
saith
,
We
are
iustified
by
Workes
;
Paule
saith
,
We
are
not
iustified
but
by
Faith
;
Iames
sayeth
,
We
are
not
iustified
by
Faith
onely
.
Heere
is
a
shew
of
dissention
,
but
it
is
onely
in
shew
,
not
in
trueth
:
for
then
,
in
one
of
them
should
be
no
truth
.
The
Reason
why
they
vse
a
different
order
of
teaching
,
is
the
diuersity
of
the
Schollers
,
which
they
instructed
,
and
the
contrary
affection
of
such
as
they
taught
and
informed
.
Paule
had
to
do
with
Iusticiaries
that
sought
to
be
iustified
partly
by
faith
,
and
partly
by
works
;
partly
by
Christ
,
&
partly
by
themselues
;
partly
by
somwhat
in
another
,
and
partly
by
somwhat
in
themselues
;
partly
by
the
merits
of
another
,
and
partly
by
their
own
strength
and
merits
.
Iames
had
not
to
do
with
such
persons
,
but
with
Libertines
and
loose
liuers
,
which
confessed
in
wordes
free
Iustification
thorough
Faith
in
Christ
,
yet
they
were
deceiued
and
had
not
learned
,
that
all
those
that
are
iustifyed
,
are
also
sanctified
,
that
all
that
are
in
Christ
,
are
become
newe
Creatures
,
that
they
are
borne
anew
,
and
walke
not
after
the
flesh
,
but
after
the
spirit
,
and
therefore
thought
workes
needlesse
and
fruitlesse
.
Thus
Paul
dealt
in
this
place
.
If
at
any
time
he
saw
so
much
honour
giuen
to
the
Ministers
,
as
that
Gods
honour
was
diminished
,
or
any
way
obscured
,
and
so
hee
robbed
of
his
glory
;
then
hee
pulled
downe
their
estimation
,
that
God
might
haue
his
right
,
and
be
vnto
vs
all
in
all
.
But
if
on
the
other
side
,
they
were
debased
and
disgraced
(
as
in
these
dayes
they
are
)
whereby
the
word
also
was
abhorred
,
and
God
,
the
Author
of
it
,
and
the
ordainer
of
them
dishonoured
;
they
ought
to
haue
their
due
,
they
are
to
magnify
their
office
,
and
to
be
esteemed
as
the
Ministers
of
Christ
.
As
for
example
,
when
we
haue
to
deale
either
with
the
Anabaptists
,
that
wait
for
reuelations
,
and
vtterly
reiect
the
Ministry
&
Ministers
of
the
worde
,
or
with
those
prophane
Atheists
of
our
time
,
who
contemn
them
,
and
count
them
idle
and
of
no
vse
,
and
so
haue
no
regard
of
them
,
or
respect
vnto
them
:
wee
are
to
shew
in
what
an
high
calling
God
hath
seated
them
.
He
saith
of
them
,
[
d
](A22481-e56070-b)
d
Math.
10
,
20
It
is
not
you
that
speake
,
but
the
spirite
in
you
.
He
saith
of
them
,
He
that
heareth
you
,
heareth
me
;
and
he
that
despiseth
you
,
despiseth
me
.
He
saith
of
them
,
Whose
sinnes
ye
remit
,
they
are
remitted
;
&
whose
sinnes
ye
retaine
,
they
are
retained
.
This
serueth
to
stop
the
mouthes
of
carnall
men
,
and
alloweth
vs
to
know
our selues
,
when
the
worlde
will
not
know
vs
,
or
acknowledge
vs
.
But
when
we
haue
to
deale
with
those
of
the
Church
of
Rome
,
who
make
their
Pope
a
God
on
earth
,
and
set
their
Cardinals
and
Clergy
aboue
the
word
,
we
are
to
be
taught
what
the
Ministry
is
of
it self
,
being
separated
from
the
spirit
of
God
;
an
empty
sound
without
force
,
and
a
bare
Instrument
without
effect
in
the
hand
of
the
workeman
,
that
can
do
nothing
of
it selfe
,
but
as
it
is
vsed
and
applied
by
the
worke-man
.
Thus
much
of
the
remoouing
of
such
Obiections
,
as
might
hinder
the
vse
and
profit
of
this
Doctrine
.
[
e
](A22481-e56180-b)
e
1
Kin.
21
,
19
20.
&
22
,
7
,
8.
whom
he
hated
to
the
death
,
and
professeth
his
enmity
toward
them
,
and
therefore
despised
the
word
that
came
from
their
mouths
.
When
Eliah
reproued
him
for
killing
of
Naboth
,
and
taking
possession
of
the
Vineyard
,
he
saide
,
Hast
thou
found
me
,
O
mine
enemy
?
So
when
Iehoshaphat
asked
,
if
there
were
not
a
Prophet
of
the
Lord
that
they
might
enquire
of
him
,
Ahab
who
had
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
aunswered
;
There
is
yet
one
man
,
Michaiah
the
Sonne
of
Imlah
,
by
whom
we
may
aske
counsell
of
the
Lord
,
but
I
hate
him
,
for
hee
dooth
not
prophesie
good
vnto
me
,
but
euill
.
Where
we
see
,
he
hated
the
Prophet
,
and
therfore
abhorred
his
prophesie
,
and
regarded
not
to
haue
him
in
his
presence
.
We
may
behold
this
in
the
example
of
the
Scribes
and
Pharisees
toward
Paule
,
they
could
not
abide
him
nor
his
doctrine
,
so
that
he
was
employed
principally
among
the
Gentiles
.
On
the
other
side
,
as
the
people
loue
the
Ministers
from
the
heart
,
so
for
the
most
part
they
profit
by
them
.
The
Apostle
giueth
this
Testimony
of
the
Galathians
,
that
they
loued
him
exceedingly
,
and
therefore
regarded
his
Doctrine
accordingly
,
[
f
](A22481-e56270-b)
f
Gal.
4
,
14
,
15
The
triall
of
me
which
was
in
my
flesh
ye
despised
not
,
neither
abhorred
;
but
ye
receiued
me
as
an
Angell
of
GOD
,
yea
,
as
Christ
Iesus
:
what
was
then
your
felicity
?
For
I
beare
ye
record
,
that
if
it
had
bin
possible
,
ye
would
haue
plucked
out
your
owne
eyes
,
and
haue
giuen
them
vnto
mee
.
Hence
it
is
,
that
Christ
and
his
Apostles
labour
to
plant
this
truth
,
and
to
settle
this
perswasion
in
the
hearts
of
those
whome
they
taught
,
that
they
were
dearely
beloued
to
them
.
When
the
Disciples
were
afraid
at
Christs
words
,
he
answered
again
&
said
vnto
them
,
[
g
](A22481-e56290-b)
g
Mark
10
,
24
Children
,
how
hard
is
it
for
them
that
trust
in
riches
,
to
enter
into
the
kingdome
of
God
.
So
the
Prophet
Esay
speaketh
,
[
h
](A22481-e56320-b)
h
Esay
8
,
18.
Behold
,
I
and
the
children
whom
the
Lord
hath
giuen
mee
,
are
as
signes
and
as
wonders
in
Israel
.
Thus
do
the
Apostles
write
in
this
manner
to
the
Churches
,
calling
them
beloued
brethren
,
and
deare
children
.
As
we
haue
louing
words
in
our
mouthes
,
so
we
should
haue
louing
affections
in
our
hearts
.
It
is
a
pittiful
sight
,
&
lamentable
condition
,
when
the
Pastor
in
any
place
setteth
himselfe
against
the
people
,
and
the
people
against
the
Pastor
;
when
they
that
should
loue
together
as
Father
and
Son
,
do
wrangle
together
as
Cats
and
Dogs
,
and
are
euer
snarling
and
byting
one
of
another
.
If
a
priuate
house
be
diuided
against
it selfe
,
it
cannot
stand
;
so
,
if
a
particular
Church
,
be
in
a
bitter
mutiny
,
it
runneth
to
ruine
,
and
is
miserably
torn
in
peeces
.
It
is
a
great
praise
of
that
congregation
,
where
they
are
at
peace
and
vnity
,
ioyne
together
in
the
word
&
Sacraments
,
and
sing
the
Psalmes
and
songs
of
God
,
to
his
endlesse
praise
.
It
is
a
comfortable
thing
,
when
the
people
reioyce
in
their
Minister
,
&
the
Minister
in
his
people
:
when
the
people
desire
and
delight
in
the
companie
of
their
Minister
,
and
the
Minister
in
the
company
of
his
people
,
and
so
take
comfort
in
the
sweet
society
one
of
another
.
This
reproueth
those
,
that
vpon
euery
slight
occasion
,
for
euery
slender
profit
,
yea
for
euery
toy
&
trifle
,
follow
suits
of
Law
,
and
bring
actions
of
trespasse
one
against
another
,
whereby
they
trouble
not
onely
their
neighbours
at
home
,
but
the
Countrey
abroad
.
These
haue
forgotten
the
words
of
Abraham
to
Lot
,
when
a
debate
arose
among
their
Heard-men
,
[
i
](A22481-e56370-b)
i
Gen.
13
,
8.
Let
there
be
no
strife
,
I
pray
thee
,
betweene
thee
&
me
,
neither
betweene
mine
Heard-men
,
and
thine
Heard-men
,
for
wee
are
Bretheren
.
It
is
therefore
a
great
shame
and
reproach
to
heare
of
such
iarres
and
ciuill
wars
as
are
in
many
parishes
.
It
is
a
plaine
argument
that
there
is
little
loue
betweene
them
,
and
lesse
good
wrought
among
them
.
The
Minister
accounteth
them
not
as
his
Sonnes
and
Daughters
,
he
seeketh
not
to
winne
them
to
the
faith
,
he
esteemeth
them
not
as
his
Crown
in
the
day
of
the
Lord
.
On
the
other
side
,
the
people
do
not
reuerence
their
Minister
as
their
father
,
but
hate
him
as
their
enemy
.
God
is
not
among
such
Ministers
and
people
,
but
is
gon
farre
from
them
,
and
they
are
departed
farre
from
him
.
God
is
[
k
](A22481-e56400-b)
k
1
Ioh.
4
,
16
,
12.
loue
,
&
they
that
dwell
in
loue
,
dwell
in
God
,
and
God
in
them
.
If
we
loue
one
another
,
God
dwelleth
in
vs
,
and
his
loue
is
perfect
in
vs
.
The
Deuill
is
the
Father
&
fountaine
of
all
debate
and
hatred
,
[
c
](A22481-e56420-b)
c
Iames
4.
16.
For
where
enuying
and
strife
is
,
there
is
sedition
,
and
all
manner
of
euill
workes
.
How
then
can
wee
otherwise
thinke
,
but
that
Sathan
beareth
rule
among
them
,
and
possesseth
the
cheefe
holde
of
their
hearts
,
seeing
so
small
tokens
of
loue
,
and
so
great
fruits
of
the
Old
man
,
nay
of
the
old
Serpent
,
appeare
among
them
?
Wherefore
,
to
return
thither
from
whence
we
began
,
we
must
remember
the
amiable
names
giuen
to
the
Pastor
and
people
,
they
must
consider
they
are
as
Father
and
Son
,
neerely
coupled
and
ioyned
together
,
and
thereby
stirre
vppe
themselues
,
and
admonish
one
another
of
their
duties
,
to
open
their
hearts
in
loue
,
and
againe
to
shut
them
vp
,
that
hatred
haue
no
entrance
into
them
,
hnd
that
mallice
do
not
abide
in
them
.
[
d
](A22481-e56470-b)
d
Math.
9
36.
He
had
compassion
vpon
them
,
and
shewed
great
loue
toward
them
.
We
see
how
Christ
applyeth
this
to
the
Conscience
of
Peter
,
&
[
e
](A22481-e56500-b)
e
Iohn
21
,
15
,
16.
willeth
him
to
try
his
loue
toward
him
,
by
feeding
his
Sheepe
and
Lambes
,
thereby
assuring
him
,
that
if
he
perswaded
himselfe
to
loue
Christ
Iesus
,
and
yet
was
not
carefull
to
teach
his
people
,
he
deceiued
himselfe
,
and
lyed
to
the
Holy-Ghost
,
who
would
finde
him
out
in
his
sinne
.
This
serueth
to
reproue
sundry
corruptions
,
and
to
meete
with
many
abuses
in
the
Ministers
,
that
make
them
vnworthy
of
the
name
of
Fathers
,
and
testifie
that
their
hearts
are
empty
of
this
vnfaigned
loue
,
that
ought
to
bee
in
them
towards
Gods
people
,
whom
they
should
affect
as
deare
Children
.
First
,
[
f
](A22481-e56510-b)
f
What
Non-residency
is
.
it
condemneth
the
wilfull
and
ordinary
absence
of
the
Pastor
from
his
flocke
that
is
committed
to
his
care
and
charge
,
whereby
the
duties
of
teaching
,
and
example
of
life
,
in
his
owne
person
are
neglected
.
True
it
is
,
there
may
iust
and
lawfull
causes
of
the
Pastors
absence
sometimes
fall
out
,
so
that
the
Church
be
not
endamaged
,
but
as
farre
as
is
possible
be
sufficiently
prouided
for
:
as
sickenesse
[
g
](A22481-e56520-b)
g
Concil.
Mogunt
.
Can.
25.
August
:
epist.
138.
Tripart
.
hist.
lib
6.
cap.
22.
of
body
,
whereby
he
is
restrained
;
Church
affayres
,
whereby
hee
is
hindered
;
Persecution
,
whereby
he
is
enforced
to
flye
;
Priuate
affaires
,
whereby
he
is
necessarily
constrained
for
a
time
to
be
absent
:
but
a
wilfull
,
long
,
and
continued
Non-residency
from
that
particular
Congregation
enioyned
him
to
feed
,
is
euidently
conuinced
by
many
Reasons
grounded
vpon
the
word
of
God
,
and
the
practise
of
the
Church
of
Christ
.
The
Scriptures
of
the
olde
and
new
Testament
,
do
directly
forbid
it
.
The
Lord
saith
by
his
Prophet
Esay
,
[
h
](A22481-e56570-b)
h
Esay
61
,
6.
Ezek.
44
,
8.
Zac.
11
,
16
,
17
I
haue
set
Watchmen
vpon
the
walles
,
O
Ierusalem
,
which
all
the
day
,
and
all
the
night
continually
shall
not
cease
;
ye
that
are
mindfull
of
the
Lord
,
keepe
not
silence
,
and
giue
him
no
rest
,
till
he
repaire
,
and
till
he
set
vp
Ierusalem
the
praise
of
the
world
.
The
Prophet
Ezekiell
is
plentifull
in
this
argument
,
who
speaking
of
vnfaithfull
Leuites
,
saith
;
Ye
haue
not
kept
the
ordinances
of
mine
holy
things
,
but
you
your selues
haue
set
others
to
take
the
charge
of
my
Sanctuary
.
So
the
Prophet
Zachary
setteth
downe
this
as
a
great
iudgement
of
the
Lord
,
I
will
raise
vp
a
Shepheard
in
the
Land
,
which
shall
not
looke
for
the
thnig
that
is
lost
,
nor
seeke
the
tender
Lambes
,
nor
heale
that
which
is
hurt
,
nor
feede
that
which
standeth
vppe
;
but
hee
shall
eate
the
flesh
of
the
fat
,
and
teare
their
Clawes
in
peeces
.
It
is
noted
of
Salomon
,
[
i
](A22481-e56640-b)
i
1
Kings
6
,
10
1
Chro.
28
,
11
,
12
,
13
,
19.
when
hee
builded
the
Temple
to
bee
the
place
of
preaching
and
Prayer
,
(
which
he
did
according
to
the
word
of
God
)
he
also
builded
Houses
and
Chambers
round
about
the
Temple
,
&
ioyned
vnto
it
,
to
teach
the
Priestes
and
Leuites
that
they
should
bee
neere
vnto
their
charges
.
For
this
cause
also
it
is
expressed
;
[
k
](A22481-e56660-b)
k
1
Sa.
1
,
9
,
12
That
Eli
the
Priest
of
God
,
sate
at
the
doore
of
the
Tabernacle
,
to
espy
the
manners
,
and
to
aunswere
the
doubts
of
those
that
came
and
resorted
vnto
him
.
And
the
Apostle
Paul
expressing
the
Priests
function
,
saith
;
[
l
](A22481-e56690-b)
l
1
Cor.
9
,
13.
They
did
minister
about
the
holy
things
,
and
did
wait
at
the
altar
:
He
[
m
](A22481-e56710-b)
m
Prosedreuontes
.
vseth
a
word
of
great
force
and
strength
,
that
bindeth
them
to
a
continuall
residency
and
sitting
at
their
charge
.
If
wee
come
to
the
New
Testament
,
we
shall
see
sundry
directions
,
importing
and
implying
the
Pastours
presence
with
his
people
.
The
Apostle
speaking
to
the
Elders
of
Ephesus
,
[
n
](A22481-e56740-b)
n
Act.
20.
28
,
29.
saith
;
Take
heed
vnto
your selues
,
and
to
all
the
Flocke
,
whereof
the
holy
Ghost
hath
made
you
Ouer-seers
,
to
feede
the
Church
of
God
which
he
hath
purchased
with
his
owne
bloud
:
for
I
know
this
,
that
after
my
departing
,
shall
grieuous
Wolues
enter
in
among
you
,
not
sparing
the
Flocke
.
The
Apostle
Peter
likewise
exhorteth
the
Elders
,
[
o
](A22481-e56770-b)
o
1
Pet
5
,
2
,
3
Feede
the
Flocke
of
God
which
dependeth
vpon
you
,
caring
for
it
,
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
.
The
Apostle
to
the
Hebrewes
warneth
the
Church
,
[
p
](A22481-e56800-b)
p
Heb.
1
3
,
17.
To
obey
them
that
haue
the
ouer-sight
of
them
,
and
submit
themselues
,
for
they
watch
for
their
Soules
,
as
they
that
must
giue
accounts
.
It
is
a
great
wonder
,
that
negligent
Pastors
reading
these
places
,
and
considering
these
charges
laid
vpon
their
shoulders
,
can
so
easily
shake
them
off
,
or
so
slightly
passe
them
ouer
,
or
so
soone
forget
them
.
They
may
seeme
more
then
sufficient
to
conuince
them
of
want
of
loue
,
of
abundance
of
couetousnesse
,
of
excesse
of
idlenesse
,
of
hardnesse
of
heart
,
of
contempt
of
the
word
,
which
they
should
teach
to
others
.
A
great
and
heauy
iudgement
of
God
is
vpon
them
,
that
can
passe
ouer
this
duty
without
feare
and
trembling
,
that
can
see
neyther
the
daunger
of
their
owne
soules
,
nor
the
danger
of
the
peoples
Soules
through
want
of
instruction
.
Againe
,
the
Titles
giuen
to
the
Ministers
vnder
the
Gospell
,
as
also
to
the
Prophets
and
Priestes
vnder
the
Law
,
doe
vrge
diligence
,
faithfulnesse
,
and
carefull
attendance
;
and
consequently
,
the
personall
presence
of
the
Pastor
.
They
are
called
,
[
q
](A22481-e56830-b)
q
Ephe.
4
,
11.
Shepheards
,
[
r
](A22481-e56840-b)
r
Ezek.
33.
Watch-men
,
[
s
](A22481-e56850-b)
s
Luke
12
,
42.
Stewards
,
[
t
](A22481-e56860-b)
t
Heb.
13
,
17.
Captains
,
[
u
](A22481-e56870-b)
u
1
Cor.
3
,
9.
Builders
,
[
x
](A22481-e56880-b)
x
2
Cor.
5
,
12.
Embassadours
,
and
such
like
;
so
that
,
though
they
teach
oftentimes
by
themselues
,
and
continually
and
constantly
by
others
,
they
are
not
excused
.
The
office
of
the
Minister
is
set
forth
in
the
Picture
of
a
Shepheard
,
who
,
by
reason
of
the
multitude
of
rauenous
Wolus
&
other
hurtfull
Beasts
,
keepeth
watch
day
and
night
ouer
his
flocke
.
He
is
a
Watch-man
set
in
his
Watch-Tower
to
discry
the
enemy
,
and
to
giue
warning
of
the
danger
.
He
is
a
Steward
to
prouide
for
the
Family
,
and
to
giue
them
their
portion
of
meat
in
due
season
.
He
is
a
Captaine
of
the
Lords
Hoast
,
to
lead
them
into
the
obedience
of
godlinesse
,
and
to
goe
before
them
in
example
of
life
.
He
is
a
Builder
,
to
frame
them
and
fit
them
to
be
stones
in
the
Lordes
building
.
He
is
an
Ambassadour
,
to
deliuer
the
will
of
him
that
sent
him
,
and
to
speak
being
called
,
as
the
words
of
God
.
These
comparisons
,
as
they
serue
to
teach
diligence
and
continuance
in
preaching
,
so
they
are
forcible
to
presse
him
to
attend
vpon
his
charge
,
that
attendeth
vpon
him
.
Thirdly
,
the
Apostle
speaking
of
the
office
of
the
Minister
,
saith
;
[
y
](A22481-e56900-b)
y
2
Cor.
2
,
16.
Who
is
sufficient
for
these
thinges
?
When
he
hath
done
all
he
can
,
and
imployed
himselfe
to
the
vtmost
of
his
power
,
yet
he
shall
come
farre
short
of
his
duty
:
how
much
more
,
when
hee
is
ordinarily
absent
from
his
charge
,
which
requireth
his
ordinary
presence
?
Fourthly
,
it
is
against
the
order
of
Nature
,
the
rule
of
reason
,
and
the
law
of
Iustice
,
to
take
wages
for
that
worke
which
he
doth
not
performe
;
and
to
eate
where
he
doth
not
labour
.
It
is
a
great
wrong
and
iniury
done
to
those
that
labour
in
feeding
the
Flocke
,
to
bee
denyed
to
eate
of
the
Milke
of
the
Flocke
:
to
do
the
seruice
,
and
another
to
receiue
the
reward
:
to
take
the
Corne
,
and
to
giue
others
the
Straw
:
to
sow
spirituall
things
,
and
to
be
depriued
of
temporall
thinges
:
to
beare
the
burden
,
and
to
endure
the
heate
of
the
day
,
and
other
to
come
and
take
away
the
penny
and
price
for
which
they
couenanted
.
It
is
a
kind
of
theft
to
eate
without
labour
,
and
to
feed
themselues
without
taking
paines
.
Fiftly
,
the
danger
is
very
great
,
that
groweth
both
to
the
Pastors
and
people
,
by
this
sin
of
absence
and
want
of
attendance
.
For
if
any
of
the
Soules
which
belong
vnto
their
charge
doe
perrish
through
their
negligence
,
and
starue
through
want
of
foode
,
they
shall
be
arraigned
as
guilty
of
their
death
and
destruction
.
The
Prophet
Ezekell
setteth
downe
the
threatning
of
God
,
[
z
](A22481-e56950-b)
z
Ezek.
33
,
8.
When
I
shall
say
vnto
the
wicked
!
O
wicked
man
,
thou
shalt
dye
the
death
,
if
thou
dost
not
speake
and
admonish
the
wicked
of
his
way
,
that
wicked
man
shall
dye
for
his
iniquity
,
but
his
blood
will
I
require
at
thine
hand
.
Heereunto
accordeth
the
saying
of
Christ
;
[
a
](A22481-e56970-b)
a
Math.
15
,
14
If
the
Blind
lead
the
Blind
,
both
shall
fall
into
the
Ditch
.
The
losse
of
the
[
b
](A22481-e56990-b)
b
Ierom.
epist.
ad
Furiam
.
flocke
,
is
the
reproach
of
the
Shepheard
:
and
the
peoples
destruction
,
shall
be
the
Pastors
confusion
.
And
when
the
Pastor
is
absent
,
the
people
wil
soone
decline
,
from
zeale
to
coldnesse
,
fall
from
vertue
to
vice
,
turne
from
the
worship
of
God
to
Idolatry
,
reuolt
from
the
workes
of
piety
,
to
damnable
security
.
Let
a
man
with-hold
his
hand
,
and
cease
from
sowing
good
seede
,
or
vnder-sow
his
ground
by
sparing
his
Corne
,
Thistles
and
Weedes
will
spring
vp
in
stead
thereof
.
Let
a
man
haue
food
withdrawne
from
him
,
and
abstaine
from
nourishment
that
feedeth
the
body
,
he
shall
be
filled
with
winde
,
and
fall
into
weaknesse
.
When
Moses
was
absent
from
the
Children
of
Istaell
but
forty
daies
,
while
he
was
talking
with
God
in
the
Mountain
,
[
c
](A22481-e57020-b)
c
Exod.
32
,
1.
they
committed
horrible
Idolatry
,
and
turned
the
glory
of
God
into
the
similitude
of
a
Calfe
that
eateth
hay
.
Iehoash
the
King
of
Iudah
[
d
](A22481-e57050-b)
d
2
King
.
12
,
2
,
3.
2
Chro.
24
,
17
did
that
which
was
good
in
the
sight
of
the
Lord
,
all
his
time
that
Iehoiada
the
Priest
was
with
him
,
and
taught
him
:
but
after
his
death
,
both
,
King
,
and
Princes
,
&
people
,
left
the
house
of
the
Lorde
God
of
their
Fathers
,
and
erected
Groues
,
and
serued
Idols
,
so
that
wrath
came
vpon
them
,
because
of
this
their
trespasse
.
This
also
experience
taught
the
Apostle
in
the
Church
of
the
Galathians
:
while
he
was
present
,
[
e
](A22481-e57080-b)
e
Gal.
4
,
18
,
20.
they
kept
the
Faith
,
they
turned
neither
to
the
right
hand
nor
to
the
left
,
they
did
cleaue
to
the
Doctrine
of
Christs
Gospell
:
but
when
he
was
gone
,
the
false
Apostles
entred
,
and
tooke
occasion
by
his
absence
,
to
sow
Tares
among
the
Wheat
,
and
to
corrupt
the
truth
with
Leauen
of
false
Doctrine
.
When
the
Shepheard
is
gone
,
the
Wolues
may
safely
enter
into
the
Sheepefold
,
not
sparing
the
Flocke
.
When
the
Watch-man
is
gone
or
fallen
asleepe
,
the
Enemy
may
enter
and
sacke
the
Citty
.
When
the
Husbandman
that
sowed
good
seede
in
his
fielde
is
departed
,
[
f
](A22481-e57090-b)
f
Math.
13
25
the
enuious
man
came
and
sowed
Cockle
and
Darnell
among
the
Corne.
While
the
people
haue
the
presence
and
residence
of
their
faithfull
Pastor
to
feede
them
,
and
to
goe
in
and
out
before
them
,
both
in
Doctrin
and
example
,
yet
such
is
the
weaknesse
of
Flesh
,
the
corruption
of
Nature
,
the
strength
of
sin
,
the
subtilty
of
the
Enemy
,
the
vanity
of
the
world
,
the
vnconstancy
of
humane
thinges
,
that
they
are
ready
to
fall
and
to
giue
ouer
;
albeit
I
say
that
he
be
with
them
,
and
conuersant
among
them
,
and
remain
in
the
midst
of
them
?
If
then
much
euill
be
done
while
the
Ouer-seers
are
present
,
much
more
will
be
committed
while
they
are
absent
,
while
there
is
none
to
stay
them
,
while
the
Bridle
is
cast
in
their
owne
neckes
.
Thus
Moses
proueth
that
the
people
would
corrupt
themselues
,
and
turn
from
the
right
way
after
his
death
,
because
they
had
beene
rebellious
and
stiffe-necked
he
being
aliue
.
Deut.
31
,
27
,
29.
I
[
g
](A22481-e57130-b)
g
Deut.
33.
know
thy
rebellion
and
thy
stiffe-necke
:
behold
,
I
being
yet
aliue
with
you
this
day
,
ye
are
rebellious
against
the
Lord
:
how
much
more
then
after
my
death
?
Sixtly
,
the
necessity
of
hauing
the
presence
of
the
Pastour
continually
to
call
vpon
the
people
,
appeareth
heerein
,
because
the
danger
of
the
Wolfe
is
continuall
,
and
therefore
the
vse
of
the
Shepheard
is
continuall
.
The
Apostle
telleth
the
Elders
of
Ephesus
,
[
h
](A22481-e57170-b)
h
Acts
20
,
29.
That
he
knoweth
this
,
that
aftcr
his
departing
,
grieuous
Wolues
would
enter
in
among
them
,
not
sparing
the
Flocke
.
Besides
,
Sathan
is
busie
in
tempting
,
subtile
in
vndermining
,
crafty
in
deceiuing
,
malicious
in
spoyling
,
and
cruell
in
destroying
:
he
compasseth
the
earth
too
and
and
fro
,
and
walketh
vp
and
downe
in
it
.
Now
,
the
more
diligent
the
spirituall
enemy
is
,
the
more
violent
and
watchfull
ought
the
Pastour
to
be
.
If
the
good
man
of
the
House
knew
at
what
houre
the
Theefe
would
come
to
rob
and
to
steale
,
doubtlesse
he
would
watch
,
and
not
suffer
his
house
to
bee
broken
downe
.
Hence
it
is
that
Peter
saith
;
Be
sober
and
watch
,
[
i
](A22481-e57210-b)
i
1
Pet.
5
,
8
for
your
aduersary
the
Deuill
as
a
roaring
Lyon
,
walketh
about
seeking
whom
he
may
deuour
.
And
surely
this
is
the
cause
,
that
in
some
places
the
people
are
defiled
with
all
abhominations
;
in
other
places
they
are
peruerted
and
seduced
by
Iesuits
and
Seminary
Priests
,
and
in
all
places
grow
cold
and
carelesse
in
Religion
,
because
they
want
meanes
to
guide
them
and
stay
them
in
the
right
way
,
they
haue
not
zealous
Pastours
to
stirre
them
vp
to
godlinesse
,
and
to
driue
away
the
Wolfe
farre
from
them
.
Seuenthly
,
it
is
of
euill
report
,
a
note
of
couetousnesse
,
or
euill
suspicion
of
it
,
and
giueth
great
offence
to
the
Church
of
God
.
For
where
there
is
an
vnnecessary
absence
of
the
Minister
from
his
cure
and
charge
,
hee
giueth
occasion
to
suspect
,
that
he
rather
desireth
to
feed
vpon
them
,
then
to
feed
them
:
to
seeke
theirs
,
then
them
:
to
prey
vppon
them
,
then
to
pray
with
them
:
to
possesse
their
goods
,
then
to
win
their
Soules
.
We
are
commanded
to
abstaine
from
all
appearance
of
euill
.
And
the
Apostle
approoueth
his
Ministery
to
the
consciences
of
the
Corinthians
by
this
,
[
k
](A22481-e57250-b)
k
2
Cor.
12
,
14
That
hee
sought
not
theirs
,
but
them
.
Eightly
,
the
inconuenience
is
great
that
commeth
by
this
absence
,
it
is
the
cause
of
a
Vagrant
,
in-sufficient
,
idle
,
and
reproachfull
Ministery
,
and
an
euident
occasion
of
keeping
out
of
sufficient
men
and
able
Work-men
,
both
able
and
apt
to
teach
,
and
of
impouerishing
such
as
are
already
entred
.
This
is
the
cause
of
many
wandring
Leuites
,
and
of
sundry
that
sit
idle
for
want
of
imployment
.
Lastly
,
this
ordinary
absence
is
against
the
Statutes
of
Princes
,
and
the
decrees
of
Counsels
,
holden
not
onely
in
the
most
pure
times
,
but
in
the
most
palpable
times
,
euen
as
it
were
at
midnight
,
when
the
whole
earth
was
ouer-shaddowed
with
darknesse
.
These
appointed
[
l
](A22481-e57290-b)
l
Conci
.
Antioch
can
.
17.
Conc.
Sardi
c.
14.
Can
si
quis
vult
dist
.
39.
Conc.
Calsid
.
can
.
10.
Conc.
Trid.
sess.
7.
ca.
8.
many
Cannons
and
Constitutions
,
charging
the
Minister
to
bee
resident
in
Gods
Tabernacle
,
not
to
be
absent
from
his
Parish
,
least
hee
loose
that
excellent
Talent
which
God
hath
bestowed
vpon
him
:
appointing
that
no
man
should
be
ordained
Minister
of
two
Churches
,
but
limiting
him
to
remaine
in
that
,
vnto
which
hee
was
first
called
.
If
any
be
called
to
another
charge
,
let
him
simply
giue
ouer
the
former
,
and
claime
no
interest
in
it
.
If
any
be
otherwise
,
he
shall
be
prohibited
from
the
Lords
Table
,
and
be
excommunicated
.
Hitherto
we
haue
shewed
the
necessity
of
the
Pastours
presence
,
and
opened
the
reasons
whereby
it
is
confirmed
and
strengthned
.
Now
it
remaineth
to
answere
such
obiections
[
m
](A22481-e57370-b)
m
Obiections
brought
to
iustifie
the
Pastors
absence
.
as
are
brought
,
to
iustifie
the
ordinary
absence
from
the
charge
which
hee
hath
taken
vpon
him
.
There
are
many
thinges
brought
and
alleadged
to
warrant
this
absence
.
Salomon
teacheth
,
that
the
Sluggard
is
wiser
in
his
owne
conceit
,
then
seauen
men
that
can
render
a
reason
.
The
causes
that
are
pretended
to
excuse
and
defend
the
Pastours
absence
,
are
taken
partly
from
the
holy
Scripture
,
and
partly
from
naturall
reason
.
[
n
](A22481-e57470-b)
n
Col.
4.
was
the
Pastour
of
the
Colossians
,
who
is
charged
to
looke
to
his
Ministery
that
he
had
receiued
in
the
Lord
,
that
he
fulfill
it
.
Secondly
,
their
absence
was
not
wilfull
and
ordinary
,
but
they
were
imploied
by
the
necessary
occasions
of
the
Church
,
chosen
and
enioyned
to
dispatch
the
businesse
thereof
.
[
o
](A22481-e57530-b)
o
Rom.
3
,
8.
good
may
come
therof
,
whose
damnation
is
iust
.
If
there
be
a
rouing
Ministery
among
vs
,
and
a
wandring
vp
and
downe
of
such
as
offer
their
seruice
for
ten
shekles
of
Siluer
,
and
a
sute
of
apparrell
,
and
an
ordinary
allowance
of
meate
and
drinke
:
it
belongeth
to
the
Magistrate
to
reforme
this
disorder
,
and
to
redresse
this
mischeefe
.
Thus
it
was
among
the
Iewes
in
the
Old
Testament
:
but
this
misery
and
calamity
fell
vpon
them
,
[
p
](A22481-e57550-b)
p
Iudg.
19
,
1.
when
there
was
no
King
in
Israell
.
Secondly
,
it
is
better
to
take
some
other
lawfull
meanes
in
such
pouerty
of
the
Church
,
as
to
labour
with
the
hands
as
[
q
](A22481-e57560-b)
q
Act.
20
,
&
1.
Thess.
3
,
8.
Paul
did
,
or
to
practise
some
other
laudable
science
,
which
will
be
without
offence
to
God
or
Man
.
[
r
](A22481-e57620-b)
r
Act.
24
,
23
,
&
Tit.
1
,
5.
and
1
Cor.
12
,
40.
willeth
Elders
to
bee
chosen
for
euery
Church
,
and
that
these
assemblies
should
bee
with
the
greatest
conuenience
of
order
and
comelinesse
;
it
is
plaine
,
that
thereby
is
prescribed
,
a
diuision
of
nationall
Churches
into
particular
Congregations
.
For
this
cause
Paule
left
Titus
in
Creta
,
that
he
should
continue
to
redresse
the
thinges
that
remaine
,
and
should
ordaine
Elders
in
euery
Citty
.
So
the
Apostles
ordained
Elders
by
election
in
euery
Church
.
I
robbed
other
Churches
,
and
tooke
Wages
of
you
to
doe
you
seruice
.
[
s
](A22481-e57760-b)
s
1
Cor.
9
,
14
Apostle
)
That
they
which
Preach
the
Gospell
,
may
liue
of
the
Gospell
.
[
t
](A22481-e57790-b)
t
Arist
polit.
lib.
2.
cared
for
of
all
,
is
cared
for
of
none
:
then
he
that
hath
but
a
generall
care
,
of
one
place
no
more
then
of
another
,
commonly
neglecteth
all
.
When
God
sent
Ionah
the
Prophet
to
Niniue
,
[
u
](A22481-e57830-b)
u
Ion.
1
,
2
,
3.
he
sinned
in
going
to
Tarshish
.
If
he
had
preached
neuer
so
duely
and
diligently
in
that
Citty
,
when
God
called
him
to
another
,
he
had
not
discharged
the
duty
of
a
good
Prophet
.
Besides
,
whereas
they
say
they
are
Ministers
of
England
,
&
therefore
sufficeth
to
preach
in
any
corner
or
quarter
of
the
Land
:
they
may
as
well
say
they
are
Ministers
of
Europe
,
and
consequently
may
preach
in
any
part
of
Europe
,
and
be
discharged
in
conscience
of
any
farther
duty
to
be
required
of
them
.
Nay
,
some
are
so
shamelesse
,
as
they
dare
openly
auouch
,
that
they
are
as
much
bound
to
the
Church
of
Ierusalem
,
if
they
might
haue
accesse
thereunto
,
as
to
that
people
that
called
them
,
and
doe
maintaine
them
.
Verily
,
this
argueth
little
learning
,
and
lesse
conscience
.
For
this
were
to
change
a
Pastor
into
an
Apostle
,
a
limited
office
into
an
vnlimited
,
and
as
great
a
wonder
as
to
bring
all
the
world
into
the
circuit
and
compasse
of
a
little
Towne
.
And
we
see
it
is
directlie
against
the
order
of
the
Scripture
,
which
calleth
them
Ministers
of
such
and
such
a
particular
Church
;
[
x
](A22481-e57870-b)
x
Acts
20
,
17.
Phil.
1
,
1.
Reue.
2
,
&
3.
as
of
Ephesus
,
of
Pergamus
,
of
Sardi
,
and
the
rest
.
So
when
generall
teaching
[
y
](A22481-e57910-b)
y
Math.
28
,
20
is
Apostolicall
,
particular
is
[
z
](A22481-e57920-b)
z
1
Pet.
5.
2.
Heb.
13
,
17.
Pastorall
,
which
is
limited
to
a
certaine
place
.
Againe
,
it
is
a
thing
in
it selfe
vnreasonable
,
and
to
the
people
iniurious
,
that
they
shoulde
receiue
their
Wages
in
one
place
,
and
performe
their
seruice
in
another
place
:
that
one
should
giue
them
their
hire
,
and
another
haue
the
profit
of
their
paines
.
Would
not
a
man
thinke
he
had
wrong
done
him
,
if
he
hyring
a
seruant
,
another
shoulde
take
the
labour
of
his
hands
?
Or
should
that
seruant
be
excused
,
who
hauing
wages
paid
him
by
his
Maister
,
should
apply
himselfe
in
another
mans
work
?
Or
,
when
a
man
hireth
a
shepheard
to
looke
to
his
sheepe
,
will
hee
not
complaine
if
they
be
neglected
,
and
another
mans
sheepe
fed
and
attended
?
Or
,
can
such
a
shepheard
thinke
his
duty
discharged
,
albeit
he
be
neuer
so
diligent
and
watching
in
looking
to
the
sheepe
of
another
?
A
Shepheard
hath
a
particular
Flocke
to
attend
,
which
hee
must
watch
:
a
Seruant
must
dispatch
his
worke
that
hath
hired
him
.
Thus
it
ought
to
be
with
euery
faithfull
Minister
,
he
hath
his
speciall
ground
to
Till
,
his
proper
house
to
build
,
his
Flocke
to
feede
,
his
Citty
to
watch
,
his
Army
to
lead
,
and
may
not
wander
out
of
the
boundes
and
borders
limited
vnto
him
.
[
a
](A22481-e58000-b)
a
1
Sam.
22
,
5
2
Sam.
24
,
11
who
was
with
him
in
his
banishment
,
and
was
as
his
Counsellour
,
he
was
retained
both
in
prosperity
and
aduersity
with
him
.
And
it
is
a
commendable
thing
,
not
only
in
Princes
,
but
in
men
of
State
and
high
place
,
when
they
entertaine
such
for
a
loue
of
the
truth
,
to
instruct
them
and
their
families
in
the
knowledge
of
godlinesse
:
when
they
esteeme
them
as
the
Ministers
of
God
,
and
giue
them
(
not
single
,
but
)
that
double
honour
which
Gods
word
alloweth
them
:
and
when
they
can
be
content
to
heare
the
Law
at
their
mouthes
,
and
submit
themselues
to
the
obedience
of
that
which
is
spoken
vnto
them
in
the
Name
of
the
Lord
.
Yea
,
such
as
are
so
entertained
,
may
highly
aduance
Gods
glory
,
and
doe
great
good
with
such
great
men
,
and
in
such
great
Families
,
if
they
regard
to
doe
good
seruice
to
God
,
rather
then
to
themselues
;
if
they
doe
not
flatter
to
please
men
,
but
deale
carefully
and
conscionably
in
their
places
.
But
such
as
are
of
high
calling
,
may
haue
attendance
and
sufficient
seruice
done
vnto
them
by
others
,
that
are
without
Cures
,
and
haue
no
charge
of
soules
committed
vnto
them
:
and
as
they
are
willing
to
entertaine
them
,
so
they
are
able
to
maintaine
them
,
that
they
shall
not
liue
of
the
Churches
which
they
doe
not
instruct
.
Teach
often
:
]
but
preach
the
word
in
season
,
and
out
of
season
.
He
is
accursed
that
doth
the
worke
of
the
Lord
negligently
.
Iere.
48
,
10.
Diligence
is
required
,
where
danger
is
feared
.
The
flockes
that
are
in
danger
of
the
Wolfe
,
[
b
](A22481-e58070-b)
b
Gen.
31
,
40
Luke
2
,
8.
Esay
62.
6.
are
watched
day
and
night
.
The
Enemy
is
alwayes
at
hand
,
and
watcheth
his
aduantage
by
the
absence
of
the
Pastour
.
If
they
could
couenant
and
agree
with
the
aduersary
,
neuer
to
assault
their
charges
,
but
at
cettaine
times
and
seasons
of
the
yeare
,
and
bargaine
with
him
not
to
meddle
in
their
absence
,
they
had
some
good
pretence
for
their
negligence
,
and
might
bee
ready
to
meete
him
when
he
commeth
to
tempt
and
seduce
their
people
.
Againe
,
they
cannot
bee
discharged
by
a
Deputy
,
where
they
are
to
performe
personall
duty
:
neyther
are
they
freed
from
blame
by
other
mens
guifts
,
where
they
are
to
practise
their
owne
guifts
.
These
are
like
to
the
Priestes
,
[
c
](A22481-e58090-b)
c
Num.
7
,
9.
&
2
Sam.
6
,
3.
who
beeing
commaunded
to
beare
the
Arke
vppon
their
owne
Shoulders
,
did
set
it
vpon
a
Cart
,
and
draw
it
with
Oxen.
So
ought
the
Ministers
to
feede
their
Flockes
themselues
,
and
not
put
them
to
bee
fed
of
others
.
Some
[
d
](A22481-e58100-b)
d
Damasus
epist.
4.
compare
such
foolish
and
idle
Pastours
that
put
ouer
their
charges
to
others
,
vnto
Harlots
,
which
so
soone
as
they
haue
brought
forth
their
Children
,
by
and
by
commit
them
to
be
kept
and
nourished
of
others
,
that
they
may
sooner
giue
themselues
to
their
lusts
againe
.
Others
resemble
them
to
a
[
e
](A22481-e58120-b)
e
Espenc
.
lib.
3.
digress
.
ad
1.
Timoth.
man
that
doth
marry
a
Wife
,
and
being
himselfe
vnapt
for
generation
,
or
vnwilling
to
giue
due
beneuolence
,
is
content
she
become
fruitfull
,
and
made
the
Mother
of
many
Children
by
another
Father
:
so
is
he
accounted
and
presumed
to
be
as
vaine
a
man
,
who
being
espoused
and
married
to
a
Church
(
as
a
man
to
his
Wife
)
doth
vse
the
help
of
others
in
getting
spirituall
Children
vnto
God
.
Christ
Iesus
is
the
Shepheard
,
[
f
](A22481-e58160-b)
f
1
Pet.
5
,
4.
the
cheefe
and
great
Shepheard
of
the
Sheepe
,
all
other
Pastours
are
but
his
Seruants
and
Substitutes
:
and
therefore
themselues
being
his
Deputies
,
they
cannot
make
a
Deputy
,
no
more
then
one
Seruant
discharge
himselfe
by
another
.
So
then
,
we
must
know
,
that
they
can
no
more
be
saide
to
preach
the
Word
,
that
preach
by
others
;
then
to
be
resident
,
that
are
resident
by
others
:
or
to
bee
godly
that
lead
a
godly
life
by
others
;
and
thus
they
may
be
saued
by
others
,
and
themselues
goe
to
Hell
.
But
as
euery
man
is
bound
to
liue
godly
himselfe
,
so
is
euery
Pastour
bound
to
preach
in
his
owne
person
.
This
appeareth
vnder
the
comparisons
and
similitudes
of
Builders
,
Captaines
,
Ambassadours
,
Stewards
,
and
Shepheards
,
which
wee
spake
of
before
.
When
a
man
hath
made
choyce
of
a
skilfull
and
cunning
Builder
to
build
his
house
,
the
Worke-man
hath
not
done
his
duty
,
if
he
put
it
out
to
bee
finished
by
another
.
When
a
Prince
hath
made
choyce
of
a
Generall
to
lead
his
Army
against
the
Enemy
,
he
may
not
send
another
in
his
roome
,
and
himselfe
sit
idle
at
home
,
but
his
alleageance
bindeth
him
to
goe
in
his
owne
person
.
The
like
we
might
say
of
the
rest
.
Thus
we
haue
seene
at
large
,
that
the
loue
betweene
the
Pastour
and
people
ouerthroweth
the
ordinary
absence
,
without
iust
and
conscionable
causes
the
one
from
the
other
,
so
that
if
the
Minister
would
assure
his
owne
heart
that
he
loueth
the
sheepe
which
he
hath
taken
vpon
him
to
teach
,
he
must
shew
it
by
feeding
them
with
the
wholesome
and
heauenly
pastures
of
the
word
of
God
.
Secondly
,
it
reprooueth
such
as
outwardly
are
in
sheepes
cloathing
,
but
inwardly
are
rauening
Wolues
vnto
the
Flocke
;
not
carefull
Pastours
,
not
louing
Parents
,
but
such
as
haue
no
prouision
,
no
store
,
no
food
,
no
Bread
of
Life
to
breake
vnto
them
,
but
seeke
to
starue
and
famish
them
through
want
of
Milke
and
meat
to
put
in
their
mouthes
.
If
they
be
resident
and
remaine
with
them
,
and
yet
doe
not
instruct
them
,
and
preach
vnto
them
,
it
is
all
one
as
if
they
were
absent
from
them
.
If
there
be
meat
and
drinke
in
the
house
,
and
none
set
vpon
the
Table
or
giuen
to
the
Children
,
they
may
dye
and
perish
for
hunger
.
These
idle
Drones
are
no
better
then
Murtherers
and
Man-slayers
;
nay
,
Soule-slayers
,
which
is
the
greatest
and
most
bloody
Murther
.
For
as
the
Steward
that
should
feede
the
bodies
of
such
as
are
in
the
Family
,
and
pineth
them
to
death
,
is
a
Murtherer
:
and
the
Nurse
,
that
vndertaketh
the
nourishing
of
the
Childe
,
and
yet
eyther
through
daintinesse
or
idlenesse
,
or
wilfulnesse
,
will
not
draw
out
the
breast
,
but
suffereth
the
Child
to
languish
and
perish
,
is
a
Murtherer
of
the
Childe
:
so
such
as
are
Stewards
of
Gods
house
,
and
Nurses
of
Gods
people
,
yet
feede
not
their
Soules
,
but
starue
them
to
death
,
are
Bloud-suckers
and
Murtherers
in
the
highest
degree
.
They
are
worse
then
the
Canibals
that
liue
vpon
bloud
:
for
these
liue
vpon
the
soules
of
men
,
and
carry
them
head-long
to
Hell
.
The
Lord
complaineth
in
the
Prophet
,
[
g
](A22481-e58190-b)
g
Hos.
4
,
6.
That
the
people
perish
through
want
of
knowledge
.
Such
as
are
blindely
led
,
doe
fall
into
the
Ditch
with
their
blind
Leaders
.
The
bloud
of
such
as
perish
in
their
ignorance
through
want
of
teaching
,
[
h
](A22481-e58210-b)
h
Ezek.
3
,
18.
shall
be
required
at
the
Watch-mans
hand
.
The
Prophet
Dauid
hauing
the
Water
of
the
well
of
Bethlehem
(
that
he
longed
and
lusted
to
tast
)
brought
vnto
him
,
[
i
](A22481-e58240-b)
i
2
Sam.
23
,
17
yet
would
not
drinke
thereof
when
he
had
it
,
but
poured
it
for
an
offering
vnto
the
Lord
,
because
it
was
the
bloud
of
the
men
that
went
in
ieopardy
of
their
liues
.
O
that
these
men
would
consider
of
their
sinne
,
and
had
a
feeling
of
their
iniquity
,
that
they
eate
and
drinke
the
bloud
of
Men
,
and
maintaine
themselues
by
the
destruction
of
their
soules
.
Suppose
he
lead
an
vnblameable
life
,
giue
good
example
to
others
,
keepe
hospitality
,
fill
their
bellies
,
make
peace
among
his
Neighbours
,
be
able
priuately
to
exhort
and
comfort
them
,
and
to
performe
other
common
workes
of
Charity
:
yet
he
hath
not
discharged
the
duty
of
a
Minister
,
vnlesse
he
preach
vnto
them
diligently
and
faithfully
,
and
diuide
the
word
of
truth
aright
.
[
k
](A22481-e58280-b)
k
Iohn
1
,
13.
which
cannot
proceede
from
the
will
of
the
flesh
,
nor
from
the
will
of
Man
,
but
of
God
:
we
ought
to
esteeme
of
those
that
are
Instruments
of
our
Regeneration
,
as
dearelie
and
tenderly
as
if
they
were
our
Parents
,
and
to
say
with
the
Apostle
;
[
l
](A22481-e58290-b)
l
Rom.
10
,
15
How
beautifull
are
the
Feete
of
them
which
bring
glad
tydings
of
pcace
,
and
bring
glad
tydings
of
good
thinges
?
Hence
it
is
that
he
speaketh
to
the
Thessalonians
,
[
m
](A22481-e58320-b)
m
1
Thes.
5
,
12
We
beseech
you
Brethren
,
that
ye
acknowledge
them
that
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
,
that
ye
haue
them
in
singular
loue
for
their
workes
sake
.
The
fift
Commaundement
calleth
and
comprehendeth
,
all
Pastours
vnder
the
Name
of
Parents
,
to
teach
vs
to
know
those
that
haue
begotten
vs
vnto
the
Lorde
,
and
to
note
the
time
,
the
meanes
,
and
the
person
that
hath
brought
that
blessing
vpon
vs
.
It
hath
beene
an
old
and
ancient
custome
,
for
men
to
celebrate
their
birth-day
,
[
n
](A22481-e58350-b)
n
Math.
14
,
6.
as
we
see
in
Herod
,
who
vsually
made
a
great
Feast
at
it
:
much
more
oughtest
thou
to
make
thy
New-birth
day
,
wherein
thou
was
borne
againe
and
made
the
Childe
of
God
,
a
day
of
solemnity
neuer
to
be
forgotten
,
and
to
reioyce
therein
aboue
all
thinges
and
times
in
the
World
.
This
reprooueth
those
,
that
regard
not
to
heare
them
,
nor
care
to
attend
to
their
Doctrine
.
For
as
God
condemneth
the
absence
of
the
Pastour
from
his
owne
people
;
so
he
reprooueth
the
absence
of
the
people
from
their
owne
Pastour
.
Some
hold
of
Paule
,
some
of
Cephas
,
some
of
Apollos
,
and
delight
more
in
the
guifts
of
a
Straunger
,
then
in
the
Ministerie
of
him
whom
the
Lord
hath
placed
ouer
them
.
[
o
](A22481-e58420-b)
o
Prou.
5
,
15.
Man
to
eate
his
owne
Bread
,
and
to
drinke
the
Water
of
his
owne
Cesterne
,
contenting
himselfe
with
his
own
estate
,
not
enuying
the
better
estate
of
another
.
Wee
see
how
mercifully
the
Lord
dealeth
with
those
of
the
lower
and
poorer
sort
,
who
haue
little
and
the
same
homely
prouision
of
fare
,
in
comparison
of
others
that
are
full
fed
,
and
fare
deliciously
euery
day
,
and
are
charged
with
many
Children
to
bring
vp
;
yet
[
p
](A22481-e58440-b)
p
Deut.
8
,
2
Dan.
1
,
13
,
15.
both
they
and
their
children
are
as
healthfull
in
body
,
and
as
strong
in
their
Limbes
,
as
comely
in
countenance
,
and
as
well
graced
in
their
outward
persons
,
as
they
that
abound
in
Wealth
,
and
their
Cuppes
ouer-flow
in
all
the
dainties
and
delicacies
of
the
World
.
So
we
may
be
well
assured
,
that
the
Lord
will
much
more
prouide
for
our
Soules
,
and
blesse
that
prouision
that
he
hath
appointed
for
vs
,
albeit
it
be
but
meane
and
simple
.
When
a
man
is
sicke
in
body
,
he
will
preferre
that
Phisition
which
knoweth
best
the
state
of
his
body
,
who
is
most
likely
to
doe
him
most
good
,
although
perhaps
some
other
be
better
learned
and
deeper
skilled
.
Thus
ought
it
to
be
with
vs
,
our
owne
Pastour
,
which
is
the
Physition
of
our
Soules
,
knoweth
best
our
estate
,
seeth
whereof
wee
haue
neede
,
vnderstandeth
the
Nature
of
our
disease
;
and
consequently
,
is
best
able
to
restore
vs
to
health
againe
.
He
that
hath
more
learning
,
may
profit
by
him
that
hath
lesse
,
may
profit
(
I
say
)
euen
in
knowledge
.
For
the
Lord
speaking
by
the
mouth
of
his
Minister
,
whom
hee
hath
in
some
measure
furnished
with
guifts
,
many
times
teacheth
the
wise
by
the
simple
,
and
the
great
learned
man
,
by
him
that
is
inferiour
to
himselfe
.
The
Lord
Iesus
[
q
](A22481-e58450-b)
q
Iohn
1
,
29.
was
oftentimes
present
at
the
Sermons
of
Iohn
.
The
Prophets
that
were
extraordinarily
called
,
disdained
not
the
Ministery
of
the
Priestes
,
[
r
](A22481-e58470-b)
r
Hag.
2
,
11
,
12.
but
were
content
to
learne
the
law
of
them
.
This
is
the
Lordes
doing
,
to
aduance
his
owne
glory
,
and
to
humble
the
highest
Teachers
of
the
Church
.
The
Apostle
hoped
to
profi●
by
the
Romaines
,
as
[
s
](A22481-e58490-b)
s
Rom.
1
,
12.
they
should
by
him
.
Euery
Congregation
or
Parish
,
should
consist
of
so
many
Christians
as
can
meet
at
one
assembly
.
The
Apostles
directed
by
the
Spirit
of
God
,
were
the
Authours
of
this
diuision
and
distinction
;
who
hauing
conuerted
many
to
the
Gospell
,
separated
them
,
and
ordained
them
Elders
,
not
onely
according
to
the
number
of
their
Citties
,
[
t
](A22481-e58510-b)
t
Reasons
why
the
people
should
attend
their
owne
Pastours
.
but
also
according
to
their
seuerall
multitudes
,
which
are
called
Churches
.
For
euen
as
God
hath
distributed
the
Ciuill
State
of
the
World
into
Kingdomes
,
Prouinces
,
Shires
,
Citties
,
and
other
Dominions
,
and
hath
ranged
them
into
seuerall
meetings
:
so
he
hath
diuided
his
Church
into
certaine
and
seuerall
assemblies
,
for
the
better
ordering
and
edifying
of
them
:
and
therefore
the
distinction
of
particular
Churches
,
is
not
of
humane
inuention
,
but
of
diuine
institution
.
Hence
it
may
be
concluded
and
inferred
,
that
one
Pastour
cannot
be
ouer
all
assemblies
,
nor
all
assemblies
vnder
one
Pastour
.
Euery
Shepheard
must
haue
his
owne
Flocke
,
and
euery
Flocke
must
know
his
owne
Shepheard
.
There
is
a
neere
band
and
mutuall
coniunction
betweene
these
two
.
The
Minister
is
charged
with
his
owne
people
by
the
ordinance
of
God
,
he
must
attend
the
Flock
committed
to
his
care
and
Cure
,
ouer
which
the
Lord
hath
made
him
Watch-man
and
Ouer-seer
.
This
is
the
knot
that
tyeth
the
people
fast
to
their
owne
Pastour
.
Euery
one
in
the
Ciuill
State
knoweth
his
owne
Citty
,
and
to
what
company
he
and
his
whole
house
doth
belong
.
Euery
Company
in
the
Citty
,
knoweth
to
what
iurisdiction
he
belongeth
.
So
it
ought
to
be
in
the
Church
of
Christ
,
euery
particular
Christian
should
be
annexed
vnto
one
certaine
assembly
,
and
bee
there
enrolled
as
a
member
of
that
society
,
to
liue
vnder
the
Ministery
and
gouernment
thereof
.
For
where
shall
we
rather
hope
to
receiue
good
,
then
vnder
that
Ministery
which
the
Lord
hath
set
ouer
vs
?
Or
from
whom
rather
shall
we
expect
the
blessing
of
God
,
then
from
him
whose
labours
he
hath
promised
to
blesse
?
Hence
it
is
that
the
Apostle
saith
;
[
u
](A22481-e58530-b)
u
Heb.
13
,
17
Obey
them
that
haue
the
ouer-sight
of
you
,
and
submit
your selues
,
for
they
watch
for
your
Soules
as
they
that
must
giue
accounts
,
that
they
may
doe
it
with
ioy
,
and
not
with
greefe
,
for
that
is
vnprofitable
for
you
.
Heere
he
addeth
many
reasons
,
as
it
were
vpon
an
heape
,
to
vrge
vs
to
this
duty
.
If
they
watch
for
our
Soules
,
we
also
ought
to
waite
vpon
them
:
If
that
they
must
render
an
account
for
our
Soules
,
we
must
also
render
an
account
of
their
labours
bestowed
vpon
vs
.
If
they
must
doe
it
with
ioy
,
and
not
with
greefe
,
we
are
charged
by
our
obedience
to
the
Gospell
,
and
by
submitting
our selues
to
the
Ministery
of
our
owne
Pastours
,
to
Minister
all
comfort
,
and
giue
them
cause
of
reioycing
in
their
labours
.
But
if
wee
seuer
our selues
from
them
,
and
refuse
their
Ministery
;
we
greeue
them
,
not
comfort
them
:
we
discourage
them
,
not
encourage
them
:
we
afflict
them
,
not
reioyce
them
.
It
is
therefore
a
most
vaine
pretence
,
and
great
folly
of
such
as
being
reprooued
for
their
negligence
,
in
resorting
to
their
owne
Pastours
;
answere
,
that
they
can
profit
more
by
another
,
they
can
be
edifyed
better
by
hearing
in
another
place
,
whereas
peraduenture
,
they
regard
not
to
heare
any
man
,
and
contemne
the
Gospell
,
out
of
whose
mouth
soeuer
it
proceed
and
be
vttered
.
Besides
,
we
haue
greatest
hope
of
receiuing
blessing
from
our
owne
Pastour
,
and
euery
member
of
the
same
assembly
,
must
seeke
the
Lord
,
and
serue
him
in
the
place
appointed
vnto
vs
for
that
purpose
,
and
therefore
wee
ought
not
to
with-draw
our selues
from
thence
,
where
our
presence
is
required
.
If
God
haue
put
the
word
of
[
x
](A22481-e58550-b)
x
2
Cor.
5
,
15.
Reconciliation
into
his
mouth
,
to
say
vnto
vs
in
the
Name
of
the
Lord
,
be
ye
reconciled
vnto
God
,
and
haue
made
an
Ambassadour
to
speake
in
his
Name
,
who
is
he
that
shall
ouer-rule
the
ordinance
and
counsell
of
God
,
or
refuse
to
submit
himselfe
vnto
his
most
holy
and
mercifull
assignement
?
Secondly
,
this
conuinceth
and
reprooueth
those
,
that
contemne
,
deride
,
scorne
,
abase
,
abuse
,
and
reuile
their
Ministers
.
These
are
vngodly
and
vngratious
Children
,
that
thus
behaue
themselues
toward
their
spirituall
Fathers
,
and
bereaue
themselues
of
the
blessinges
that
belong
to
such
as
obey
their
Parents
.
These
are
like
to
curssed
Cham
,
that
mocked
his
Father
,
and
heard
an
horrible
cursse
denounced
against
him
,
which
tooke
effect
afterward
in
his
season
:
or
to
those
malicious
Children
,
[
y
](A22481-e58580-b)
y
2
King
.
2
,
24
which
mocked
the
Prophet
,
scorned
him
and
his
calling
,
and
brought
vpon
themselues
the
iudgements
of
God
.
If
we
follow
their
sinne
,
let
vs
looke
for
their
end
;
if
we
walke
in
their
waies
,
we
must
be
assured
of
their
wages
:
and
if
we
imitate
their
deedes
,
wee
shall
be
partakers
of
their
destruction
.
How
many
are
there
among
vs
,
that
are
growne
to
that
hight
of
sinne
,
that
they
regard
not
the
doctrine
that
is
deliuered
,
but
set
themselues
against
the
Minister
that
doth
deliuer
it
?
These
men
are
growne
to
bee
shamelesse
and
impudent
,
that
regard
not
the
meanes
of
saluation
,
nor
esteeme
of
the
ordinance
of
God
,
nor
desire
to
heare
of
their
sinnes
.
These
haue
stiffe
neckes
and
hard
hearts
,
they
are
come
to
sit
downe
in
the
seat
of
the
Scorners
,
and
they
shall
haue
the
reward
of
Scorners
.
And
let
all
such
as
will
know
nothing
else
,
learne
this
as
a
certaine
rule
gathered
out
of
a
continual
Tenor
of
the
Scriptures
,
and
the
constant
course
of
Gods
iudgements
,
that
when
once
they
beginne
to
make
a
mocke
of
sinne
,
and
of
the
meanes
that
should
recouer
them
out
of
their
sinne
,
then
wrath
is
not
farre
from
them
,
but
is
neere
vnto
them
.
The
more
presumptuous
and
secure
they
are
,
the
neerer
to
destruction
.
We
see
this
in
the
people
of
Israell
.
2.
Chron.
36.
16.
When
once
they
began
to
dally
with
God
;
nay
,
with
their
owne
soules
,
[
z
](A22481-e58590-b)
z
2
Chron.
36
16.
and
mocked
the
Messengers
that
the
Lord
God
of
their
Fathers
sent
to
them
,
rising
early
and
late
(
for
he
had
compassion
on
his
people
,
and
on
his
habitation
)
he
brought
vpon
them
the
King
of
the
Caldeans
,
who
spared
neither
young
man
nor
Virgine
,
neither
auncient
nor
aged
,
God
gaue
all
into
his
handes
.
This
is
a
fearefull
example
of
his
iudgements
,
that
fell
vpon
this
people
for
their
contempt
of
the
word
,
and
misusing
the
Messengers
that
were
sent
vnto
them
;
to
teach
all
men
to
beware
,
and
be
warned
of
falling
into
the
same
sinne
,
and
returne
betimes
,
that
(
if
it
be
possible
)
his
plagues
may
be
preuented
by
timely
repentance
.
Few
that
runne
thus
farre
looke
backe
againe
,
to
say
,
what
haue
we
done
?
When
the
measure
of
sinne
is
perfected
,
the
time
of
iudgement
is
hastned
.
Howbeit
God
is
able
to
touch
and
to
turne
their
hearts
;
and
his
word
before
contemned
,
if
now
it
be
beleeued
,
is
able
to
saue
their
Soules
.
[
Whom
I
haue
begotten
in
my
bondes
.
]
Before
wee
heard
how
the
Apostle
calleth
Onesimus
his
Sonne
.
In
these
wordes
he
expresseth
how
he
became
his
Sonne
;
namely
,
that
by
his
Ministery
hee
begat
him
to
God
,
and
turned
him
to
beleeue
the
Gospell
.
Hee
setteth
downe
the
force
and
efficacy
of
the
Ministery
of
the
word
,
and
sheweth
,
that
it
is
not
an
empty
sound
,
and
an
idle
noyse
of
wast
words
vanished
in
the
ayre
without
fruit
or
profit
,
as
foolish
and
franticke
Spirits
doe
blasphemously
report
,
but
is
an
effectuall
instrument
,
whereby
God
worketh
the
Regeneration
,
Conuersion
,
and
Saluation
of
Men.
Heereby
we
learne
,
[
a
](A22481-e58650-b)
a
Doctrine
3.
The
preaching
of
the
word
is
the
meanes
of
regeneration
.
that
men
are
regenerated
and
borne
a-new
by
the
Ministery
of
the
Word
to
bee
the
Children
of
God
,
and
Coheires
with
Christ
of
eternall
life
,
God
working
by
the
meanes
of
his
word
,
and
by
the
Ministery
of
his
Seruants
,
whereby
hee
conueyeth
it
vnto
vs
,
his
Spirit
being
the
powerfull
Applyer
,
Blesser
,
and
Effectour
of
this
new-birth
.
So
the
Apostle
saith
,
[
b
](A22481-e58670-b)
b
1
Cor.
4
,
15.
In
Christ
Iesus
through
the
Gospell
I
haue
begotten
you
.
The
Prophet
Ieremy
teacheth
,
That
his
[
c
](A22481-e58710-b)
c
Ier.
23
,
29.
Word
is
like
a
fire
,
and
like
an
Hammer
that
breaketh
the
Stones
.
It
is
able
to
burne
vp
and
consume
our
corruption
,
and
to
mollifie
our
stony
hearts
,
that
we
may
haue
hearts
of
Flesh
.
This
the
Apostle
Peter
speaketh
;
[
d
](A22481-e58740-b)
d
1
Pet.
1
,
23
,
25.
Wee
are
borne
againe
,
not
of
Mortall
,
but
of
immortall
Seede
,
by
the
word
of
God
which
endureth
for
euer
,
and
this
is
the
word
which
is
preached
among
you
.
In
like
manner
Iames
saith
;
[
e
](A22481-e58770-b)
e
Iam.
1
,
18.
Of
his
owne
will
begat
he
vs
with
the
word
of
truth
,
that
we
should
be
as
the
first
Fruites
of
his
Creatures
.
To
conclude
,
Elihu
setting
downe
diuers
meanes
that
God
hath
,
and
vseth
to
instruct
Man
,
and
to
draw
him
out
of
sinne
vnto
himselfe
,
maketh
this
one
,
and
one
of
the
principall
;
[
f
](A22481-e58810-b)
f
Iob.
33
,
23
,
24.
If
there
be
a
Messenger
with
him
,
or
an
Interpretour
,
one
of
a
thousand
,
to
declare
vnto
man
his
righteousnesse
,
then
will
he
haue
mercy
vpon
him
,
and
will
say
;
Deliuer
him
that
he
goe
not
downe
into
the
pit
,
for
I
haue
receiued
a
reconciliation
.
These
testimonies
,
both
of
the
Prophets
and
Apostles
,
are
plaine
to
proue
,
that
the
word
preached
is
the
ordinary
Instrumentall
cause
of
our
conuersion
and
regeneration
,
and
the
meanes
that
God
hath
sanctified
to
bring
vs
to
bee
members
of
the
Church
,
and
Heires
of
Saluation
.
[
g
](A22481-e58850-b)
g
Ephe.
2
,
1.
and
trespasses
,
without
Faith
,
without
Repentance
,
without
Grace
,
without
God
,
without
Hope
,
without
Sanctification
,
without
Saluation
:
but
the
Word
of
God
is
able
to
bring
restoring
of
sight
to
the
blinde
,
deliuerance
to
the
Captiue
,
liberty
to
the
bruised
,
healing
to
the
broken
hearted
,
and
life
to
the
dead
.
This
is
noted
,
as
the
end
of
Paules
calling
and
sending
to
Preach
the
Gospell
;
[
h
](A22481-e58870-b)
h
Act.
16
,
18.
To
open
their
Eyes
,
that
they
may
turne
from
darknesse
to
light
,
and
from
the
power
of
Sathan
vnto
God
,
that
they
may
receiue
forgiuenesse
of
sinnes
,
and
an
inheritance
among
them
that
are
sanctified
by
Faith
in
Christ
Iesus
.
Thus
also
the
Author
of
the
Epistle
to
the
Hebrewes
writeth
;
[
i
](A22481-e58910-b)
i
Heb.
4
,
12.
The
word
of
God
is
liuely
and
mighty
in
operation
,
and
sharper
then
any
two-edged
sword
,
and
entreth
through
,
euen
vnto
the
diuiding
asunder
of
the
soule
and
the
spirit
,
of
the
ioynts
and
the
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
If
any
aske
the
question
how
it
hath
this
power
?
I
answer
,
not
by
any
inherent
quality
in
it selfe
,
nor
by
any
force
it
receiueth
from
man
that
preacheth
it
,
but
from
the
Supernaturall
power
of
God
,
[
k
](A22481-e58930-b)
k
Gal.
2.
and
Psal.
19
,
7
,
8
,
13
who
is
mighty
in
the
hearts
of
men
,
reioycing
the
heart
,
conuerting
the
Soule
,
giuing
wisedome
to
the
simple
,
graunting
light
vnto
the
eyes
,
and
keeping
from
presumptuous
sinnes
by
it
.
For
how
shall
they
[
l
](A22481-e58970-b)
l
Ro.
10
,
14
17
call
on
him
,
in
whom
they
haue
not
beleeued
?
And
how
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
And
how
shall
they
heare
without
a
Preacher
?
And
how
shall
they
Preach
,
except
they
be
sent
?
So
then
Faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
We
see
heereby
,
that
Faith
is
the
cause
and
beginning
of
repentance
:
we
see
also
that
Faith
is
wrought
by
the
word
,
and
therfore
by
necessary
consequence
,
repentance
must
come
by
the
word
.
Here
are
three
things
offered
to
our
considerations
;
the
Word
,
Faith
,
and
Regeneration
.
Regeneration
is
a
fruit
of
Faith
:
Faith
is
an
effect
of
the
Word
;
the
Word
is
preached
by
the
Minister
.
Now
,
it
is
a
true
rule
,
[
m
](A22481-e58990-b)
m
Causa
causae
,
est
causa
causati
that
the
cause
of
the
cause
,
is
also
the
cause
of
the
effect
,
and
therefore
the
preaching
of
the
Word
beeing
the
cause
of
Faith
,
which
causeth
Repentance
and
Regeneration
,
must
also
needes
be
the
cause
of
Repentance
,
and
of
Regeneration
.
[
n
](A22481-e59030-b)
n
1
Cor.
1
,
21.
Seeing
the
World
by
it
owne
wisedome
,
knew
not
God
in
the
wisedome
of
God
,
it
pleased
God
by
the
foolishnesse
of
preaching
to
saue
them
that
beleeue
.
There
is
a
double
knowledge
of
God
,
and
a
double
way
to
know
him
:
one
,
Naturall
,
the
other
Spirituall
.
Naturall
,
by
the
sight
of
the
Creatures
,
by
the
view
of
the
world
,
by
beholding
the
heauens
,
[
o
](A22481-e59050-b)
o
Psal.
19
,
1.
Rom.
1
,
19.
which
declare
the
glory
of
God
,
whereby
the
eternity
,
the
Maiesty
,
the
power
,
the
wisedome
,
the
greatnesse
,
the
goodnesse
of
God
doe
appeare
.
Spirituall
,
by
hearing
and
hearkning
vnto
the
word
of
God
,
which
not
onely
beareth
witnesse
to
those
essentiall
properties
of
God
,
more
sufficiently
and
fully
then
the
former
,
but
setteth
down
distinctly
the
Trinity
of
the
persons
,
and
the
mercy
of
God
toward
the
elect
,
promised
and
performed
vnto
them
for
Christs
sake
.
Naturall
reason
is
blind
in
the
matters
of
God
,
and
though
it
may
serue
to
make
vs
without
excuse
,
it
cannot
suffice
to
bring
vs
to
saluation
without
a
farther
and
better
guide
.
So
then
,
the
Lord
,
to
make
the
wisedome
of
the
World
foolishnesse
,
and
to
gaine
glory
to
his
owne
Name
,
and
to
shew
that
he
hath
vouchsafed
that
grace
&
mercy
to
vs
which
he
denyed
to
the
wisest
among
the
Gentiles
,
that
were
learned
and
skilfull
in
all
humane
knowledge
,
but
were
vtterly
ignorant
of
his
Word
,
hath
raised
vp
to
vs
a
light
which
they
neuer
saw
,
and
made
vs
to
heare
the
sound
of
a
voyce
which
they
neuer
heard
.
Seeing
therefore
the
word
preached
is
of
so
great
force
,
that
it
causeth
Faith
in
vs
,
which
all
the
wisedome
of
the
World
could
neuer
worke
:
it
followeth
,
that
this
word
of
God
,
is
the
ordinarie
cause
or
Instrument
of
our
conuersion
and
saluation
.
This
is
so
plain
,
&
so
pregnant
a
truth
,
that
it
is
greatly
to
be
wondred
,
that
any
should
stumble
or
stagger
at
it
,
and
that
all
doe
not
submit
themselues
vnto
it
.
[
p
](A22481-e59090-b)
p
2
Chron.
as
Manasseth
:
others
,
troubled
in
Conscience
,
feeling
the
wound
of
the
spirit
,
&
groaning
vnder
the
stroke
of
Gods
iudgements
,
[
q
](A22481-e59110-b)
q
Actes
9
,
6.
as
Paule
in
his
conuersion
,
haue
by
this
meanes
had
Faith
and
Repentance
giuen
vnto
them
.
And
touching
priuate
exhortation
,
it
is
made
auayleable
to
turne
vs
to
God
.
Hence
it
is
,
that
the
Apostle
teaching
that
a
beleeuing
Husband
may
with
a
safe
Conscience
vse
the
company
of
an
vnbeleeuing
Wife
,
and
a
beleeuing
Wife
vse
the
companie
of
an
vnbeleeuing
husband
,
so
that
the
one
ought
not
depart
from
the
other
:
hee
vseth
this
Reason
,
[
q
](A22481-e59130-b)
q
1
Cor
,
7
,
12
,
13
,
16.
For
what
knowest
thou
,
O
Wife
,
whether
thou
shalt
saue
thy
Husband
?
Or
what
knowest
thou
(
O
Man
)
whether
thou
shalt
saue
thy
Wife
?
So
the
Apostle
Peter
setting
downe
the
wiues
duty
toward
her
husband
,
saith
[
r
](A22481-e59160-b)
r
1
Pet.
3
,
1
Let
their
wiues
be
subiect
to
their
Husbandes
,
that
euen
they
which
obey
not
the
word
,
may
without
the
word
be
wonne
by
the
conuersation
of
their
wiues
.
Where
we
see
,
that
some
are
won
to
the
Faith
,
without
the
preaching
of
the
worde
.
[
s
](A22481-e59190-b)
s
Rom.
3
,
20.
That
by
the
Lawe
commeth
the
knowledge
of
sinne
.
So
affliction
may
lay
before
vs
the
knowledge
of
our
sins
,
but
it
cannot
take
them
away
:
it
may
shew
vs
our
wound
,
but
it
cannot
help
vs
,
and
heale
vs
:
it
may
cast
vs
downe
,
but
it
cannot
raise
vs
vp
:
it
may
bee
a
Schoole-maister
to
bring
vs
to
Christ
,
but
it
cannot
make
vs
partakers
of
Christ
.
It
is
like
a
sharpe
Needle
,
which
doth
not
,
nor
cannot
sow
the
cloth
,
but
it
is
necessarie
to
prepare
the
way
for
the
thred
;
or
it
is
like
an
eating
or
a
fretting
corrasiue
which
cannot
cure
,
but
yet
it
is
profitable
to
make
the
way
for
the
healing
medicine
.
So
the
afflictions
that
God
layeth
vpon
vs
,
may
bring
vs
to
the
sight
and
knowledge
of
our
sinnes
,
and
to
the
consideration
of
the
miseries
which
we
deserue
,
and
to
the
feeling
of
the
flashes
of
hell
fire
:
but
they
cannot
worke
Faith
in
vs
,
nor
assure
vs
of
pardon
,
nor
apply
to
vs
the
promise
of
God
touching
the
remission
of
sinnes
.
It
maketh
a
good
beginning
,
but
it
cannot
bring
the
worke
to
perfection
.
The
like
may
bee
saide
of
priuate
admonition
,
and
a
godly
conuersation
,
which
the
Apostles
teach
may
be
meanes
of
saluation
to
others
:
it
is
not
spoken
to
lessen
or
weaken
the
authority
or
efficacy
of
publicke
preaching
,
as
if
it
were
not
the
ordinary
meanes
to
conceiue
,
nourish
,
and
encrease
faith
in
vs
;
neither
is
it
simply
to
be
vnderstood
that
they
are
able
to
conuert
the
soule
,
but
onely
that
they
are
good
occasions
,
fit
inducements
,
and
profitable
helpes
to
drawe
vs
and
allure
vs
to
a
liking
,
and
louing
,
and
longing
after
faith
.
For
when
a
man
that
is
not
a
Christian
,
but
an
Infidell
,
beholdeth
the
holy
,
pure
,
&
chast
conuersation
of
his
Wife
after
her
calling
to
the
knowledge
of
the
truth
,
and
hir
subiection
and
obedience
toward
himselfe
,
he
may
be
mooued
to
embrace
the
Christian
Religion
,
whereof
he
seeth
such
worthy
fruites
.
We
haue
a
notable
example
heerof
,
in
[
u
](A22481-e59210-b)
u
Ioh.
4
,
39.
42
the
woman
of
Samaria
,
who
perswading
the
men
of
the
Citty
to
go
out
and
heare
Christ
,
they
saide
vnto
her
after
they
hadde
heard
his
preaching
,
Now
we
beleeue
,
not
because
of
thy
saying
,
for
we
haue
herd
him
our selues
,
and
know
that
this
is
indeede
that
Christ
the
Sauior
of
the
world
.
The
exhortation
of
this
woman
preuailed
with
them
to
heare
Christ
,
and
by
their
hearing
they
were
conuerted
:
she
was
the
cause
of
their
hearing
,
their
hearing
was
the
cause
of
their
beleeuing
;
shee
was
the
Instrument
that
brought
them
to
Christ
,
and
hee
wrought
Faith
in
them
,
when
they
were
brought
vnto
him
.
Moses
of
olde
time
hath
in
euery
City
them
that
preach
him
,
seeing
he
is
read
in
the
Synagogue
euery
Saboth
day
.
Loe
(
say
they
)
he
is
preached
when
he
is
read
,
therfore
the
bare
reading
must
needs
be
preaching
;
yea
,
some
adde
it
is
better
then
preaching
,
because
when
they
heare
the
Scriptures
read
,
they
knowe
it
is
the
word
of
God
;
but
when
they
heare
preaching
,
it
is
mens
exposition
and
interpretation
,
and
they
know
not
whether
it
bee
true
or
false
,
sound
or
vnsound
,
right
or
wrong
.
(
Preaching
)
may
in
a
general
sence
include
not
only
the
reading
of
the
word
[
x
](A22481-e59300-b)
x
Marke
1
,
45.
&
5
20.
&
7.
36
but
any
other
way
of
declaring
and
publishing
the
power
,
truth
,
glory
,
and
workes
of
God
,
Rom.
2
,
20
,
21.
Psal.
19
,
1
,
2.
but
then
it
is
not
vsed
as
wee
take
the
word
in
the
state
of
the
question
.
For
wee
meane
by
preaching
the
expounding
of
the
Scripture
,
according
to
the
proportion
of
faith
,
&
applying
thereof
according
to
the
capacity
of
the
hearers
.
And
thus
they
are
set
downe
in
the
place
alledged
before
,
as
two
distinct
things
,
one
accompanying
and
following
the
other
,
according
to
the
ordinance
of
God
,
and
practise
of
the
seruants
of
God
.
Hence
it
is
,
that
the
Apostle
giueth
this
as
a
duty
and
direction
belonging
to
Timothy
,
[
y
](A22481-e59340-b)
y
1
Tim.
4
,
13.
Till
I
come
,
giue
attendance
to
reading
,
to
exhortation
,
and
to
Doctrine
.
So
it
is
sayde
in
the
booke
of
Nehemiah
,
[
z
](A22481-e59370-b)
z
Nehe.
8
,
7
,
8.
The
Leuites
caused
the
people
to
vnderstand
the
Law
,
and
the
people
stood
in
their
place
,
and
they
read
in
the
Booke
of
the
Law
of
God
distinctly
,
and
gaue
the
sence
,
and
caused
them
to
vnderstand
the
reading
.
Likewise
when
Christ
came
to
Nazareth
,
where
he
had
beene
brought
vp
,
and
went
into
the
Synagogue
on
the
Saboth
day
,
he
stood
vp
,
He
opened
the
Booke
,
[
a
](A22481-e59410-b)
a
Luke
4
,
17.
and
read
the
Scripture
:
then
he
closed
the
Booke
,
he
sate
downe
,
the
eyes
of
all
of
them
were
fastned
on
him
,
and
he
began
to
preach
vnto
them
.
Thus
also
wee
see
,
that
when
the
Apostle
Paule
wrote
his
Epistle
to
the
Romaines
,
hee
excused
himselfe
that
hee
could
not
come
to
preach
vnto
them
,
[
b
](A22481-e59440-b)
b
Rom.
1
,
11
,
15
,
14.
For
he
longed
to
see
them
that
he
might
bestow
some
spirituall
guift
among
them
,
and
acknowledged
himselfe
a
debter
to
the
Grecians
,
and
to
the
Barbarians
,
to
the
Wisemen
,
and
vnto
the
vnwise
,
so
that
as
much
as
lay
in
him
,
hee
was
ready
to
preach
the
Gospell
to
them
also
that
were
at
Rome
.
Whereby
we
see
,
that
preaching
and
hearing
are
not
wtiting
and
reading
:
and
therefore
,
as
the
Apostle
when
hee
wrote
,
did
not
preach
,
so
the
people
when
they
read
,
did
not
heare
.
Moreouer
,
if
we
should
reason
a
little
farther
with
such
as
preferre
simple
reading
before
sound
preaching
,
how
do
they
know
that
the
worde
which
they
heare
read
,
is
the
word
of
God
?
For
the
Scipture
inspired
of
God
is
the
Originals
,
the
Hebrew
of
the
olde
Testament
,
the
Greeke
of
the
newe
Testament
,
in
other
tongues
it
speaketh
not
but
by
an
interpreter
;
for
from
these
two
tongues
and
languages
the
Scriptures
were
turned
and
translated
by
men
,
into
the
French
by
Frenchmen
,
into
the
Dutch
by
Dutchmen
,
into
the
English
by
Englishmen
,
and
so
of
all
other
Nations
.
So
that
when
we
read
,
or
heare
read
the
Scriptures
in
our
owne
tongues
,
wee
read
and
heare
read
the
translations
of
men
:
as
when
this
word
is
preached
we
hear
the
expositions
and
interpretations
of
men
.
And
hence
it
is
,
that
the
translations
;
euen
the
best
translations
which
are
among
vs
,
may
be
amended
and
corrected
,
according
as
it
pleaseth
God
to
giue
greater
sight
,
and
better
insight
into
those
learned
Languages
,
and
as
time
discouereth
the
wantes
and
imperfections
of
them
.
But
the
Scriptures
themselues
are
free
from
all
errour
,
no
weaknesse
can
be
discouered
in
them
,
they
cannot
bee
made
better
by
the
iudgement
of
men
,
or
by
length
of
time
.
For
al
Gods
workes
are
pure
and
perfect
,
and
no
man
can
controule
any
thing
in
them
.
If
this
be
true
(
may
some
say
)
that
the
translations
of
the
Scriptures
are
in
some
sort
the
worke
of
man
,
how
shall
the
people
know
when
they
haue
and
heare
the
worde
of
God
,
and
when
they
haue
and
heare
the
word
of
man
?
This
may
seeme
to
leaue
them
in
a
maze
and
mammering
,
and
to
hang
their
Faith
vpon
the
will
of
men
,
that
they
shall
not
knowe
what
to
beleeue
.
I
aunswere
,
they
must
haue
in
all
doubts
that
arise
,
and
in
all
Controuersies
that
do
trouble
them
,
they
must
haue
(
I
say
)
recourse
to
their
faithfull
and
learned
Pastors
,
whose
care
ouer
them
,
and
loue
vnto
them
,
may
giue
them
hope
that
their
senses
are
exercised
in
the
wise
discerning
betweene
good
and
euill
.
Whereby
,
by
the
way
we
may
see
,
the
necessitie
of
hauing
Pastours
and
Teachers
,
able
to
teach
,
to
conuince
,
to
correct
,
to
instruct
,
to
comfort
,
to
resolue
such
doubts
and
demaunds
as
are
mooued
vnto
them
.
Besides
,
the
people
of
God
haue
for
their
direction
,
both
the
helpe
of
comparing
one
place
of
Scripture
with
another
,
and
the
assistance
of
the
spirit
,
to
lead
them
vnto
all
truth
that
shall
be
necessary
for
them
to
saluation
.
Moreouer
,
if
we
should
demaund
of
these
men
that
are
wise
in
their
own
eyes
,
how
they
know
the
word
read
to
be
the
holy
Scripture
,
what
will
they
answere
?
Will
they
say
,
by
the
authoritie
of
the
Church
,
or
by
the
testimony
of
the
spirit
?
But
whatsoeuer
they
speake
,
they
must
speak
against
themselues
.
If
they
say
by
the
Church
,
the
Church
also
setteth
foorth
the
preaching
of
the
Gospell
,
and
chargeth
vs
to
heare
the
same
at
the
mouth
of
the
Minister
.
Will
they
say
by
the
Spirit
?
the
same
Spirit
will
lead
them
into
all
truth
,
and
open
their
hearts
to
attend
the
preaching
Ministry
,
if
they
be
led
by
the
spirit
of
God
.
Wherefore
to
conclude
,
and
to
returne
to
the
former
obiection
,
such
as
hold
reading
to
be
preaching
,
or
better
then
preaching
,
are
either
such
as
are
Idoll-Shepheardes
that
cannot
preach
,
or
idle
Shepheards
that
will
not
preach
,
or
ignorant
people
that
cannot
iudge
,
or
carnall
Gospellers
,
that
regard
not
to
heare
,
or
such
conceited
sluggards
,
as
liue
vnder
a
reading
Ministry
.
These
are
they
that
condemne
the
Priests
and
Prophets
,
nay
Christ
and
his
Apostles
of
want
of
wisedome
and
discretion
,
to
choose
the
best
meanes
;
or
of
ignorance
to
knowe
and
vnderstand
what
is
most
profitable
;
or
of
malice
and
enuy
,
to
hide
from
them
that
which
is
most
profitable
,
or
of
malice
and
enuy
to
hide
from
them
that
which
is
most
auaileable
for
their
soules
health
.
For
,
if
reading
be
better
,
they
are
to
bee
blamed
that
vse
the
worse
,
and
refuse
the
better
.
Surely
,
they
would
neuer
haue
preached
at
all
,
if
the
naked
reading
had
beene
as
effectuall
.
Moreouer
,
the
reading
Minister
by
this
reason
,
should
be
the
best
Minister
,
&
reading
,
a
better
guift
then
preaching
;
yea
,
euery
childe
might
be
a
better
Minister
then
he
that
preacheth
the
word
.
And
then
,
what
should
we
do
with
Vniuersities
and
Schooles
of
Learning
,
which
are
the
Nurses
and
Seminaries
of
the
Church
,
to
traine
vp
able
men
,
and
to
furnish
them
with
giftes
of
knowledge
.
But
the
guiftes
which
Christ
bestowed
for
the
edification
of
his
Church
,
when
hee
ascended
on
high
,
and
ledde
Captiuitie
Captiue
,
[
c
](A22481-e59480-b)
c
Ephes.
4
,
11
,
12
,
13.
are
all
preaching
guifts
.
The
want
of
guifts
which
the
Prophets
complaine
to
haue
beene
in
the
guides
of
the
people
,
[
d
](A22481-e59490-b)
d
Esay
56
,
10.
was
not
of
reading
and
reciting
the
words
out
of
the
booke
,
but
the
guifts
of
preaching
and
expounding
the
Scriptures
.
Hence
it
is
,
that
God
reiecteth
those
that
be
ignorant
,
as
vnfit
and
vnable
Instruments
of
saluation
,
[
e
](A22481-e59500-b)
e
Hosea
4
,
6.
My
people
are
destroyed
for
lacke
of
knowledge
,
because
thou
hast
refused
knowledge
;
I
will
also
refuse
thee
,
that
thou
shalt
be
no
Priest
to
me
.
And
in
another
place
,
[
f
](A22481-e59520-b)
f
Mal.
2
,
7.
The
Priests
lips
should
preserue
knowledge
,
and
they
shall
seeke
the
Lawe
at
his
Mouth
,
for
hee
is
the
Messenger
of
the
Lord
of
hoasts
.
Lastly
,
the
preaching
of
the
word
is
acknowledged
&
confessed
to
be
the
onely
[
g
](A22481-e59540-b)
g
Esay
49
,
22.
2
Chron.
15
,
3.
essential
mark
of
the
Church
,
so
that
it
alone
is
of
force
to
worke
faith
and
saluation
.
[
h
](A22481-e59590-b)
h
1
Tim
,
4
,
16
Take
heede
to
thy selfe
,
and
vnto
learning
:
continue
therein
,
for
in
doing
thus
,
thou
shalt
saue
both
thy selfe
,
and
them
that
hear
thee
.
Where
we
see
,
he
sheweth
that
his
Ministry
should
be
a
meanes
not
only
to
saue
others
,
but
to
saue
himselfe
.
And
there
is
no
faithfull
Minister
,
but
in
reprouing
,
he
reproueth
himselfe
;
in
teaching
,
he
teacheth
himself
;
in
threatning
,
he
threatneth
himselfe
;
in
comforting
,
hee
comforteth
himselfe
;
in
strengthning
others
,
he
strengthneth
himselfe
;
yea
,
hee
findeth
and
feeleth
his
owne
Ministry
as
forcible
and
powerfull
to
his
own
soule
,
as
euer
he
perceiued
the
Ministry
of
another
.
The
threatninges
of
God
denounced
by
his
owne
mouth
in
the
name
of
GOD
,
haue
made
him
shake
:
the
consolations
that
he
hath
pronounced
,
haue
entred
into
his
soule
,
and
refreshed
his
bowels
.
And
of
this
we
haue
from
time
to
time
to
our
owne
comfort
,
a
blessed
experience
.
Besides
,
if
the
Lord
would
blesse
other
wayes
and
means
to
the
Minister
,
who
is
necessarily
restrained
by
the
commandement
of
God
,
&
the
discharge
of
his
calling
from
the
hearing
of
others
,
what
is
that
to
the
people
,
who
are
charged
to
heare
the
Law
from
their
mouthes
,
and
no
way
hindred
from
the
performance
of
this
duty
?
so
that
they
must
followe
the
way
that
God
hath
left
vnto
them
,
that
is
;
to
attend
to
the
ordinance
which
hee
hath
chalked
out
vnto
them
.
[
i
](A22481-e59630-b)
i
Math.
28
,
14
teach
all
Nations
,
which
includeth
a
commaundement
to
teach
them
by
writing
,
as
well
as
by
worde
,
and
consequently
implyeth
,
that
the
people
should
be
taught
as
well
by
reading
their
writings
,
as
by
hearing
their
preachings
to
come
vnto
faith
.
Heereupon
it
is
,
that
Christ
willeth
the
people
to
search
[
k
](A22481-e59640-b)
k
Iohn
5
,
39.
and
20
,
31.
Luke
16.
the
Scripture
,
because
in
them
they
thought
to
haue
eternall
life
,
&
they
did
testifie
of
him
.
And
the
Apostle
Iohn
saith
,
These
things
are
written
that
yee
might
beleeue
,
that
Iesus
is
that
Christ
,
that
sonne
of
God
,
and
that
in
beleeuing
ye
might
haue
life
through
his
name
.
So
Abraham
saide
to
the
rich
man
,
They
haue
Moses
and
the
Prophets
,
let
them
heare
them
.
[
l
](A22481-e59710-b)
l
1
Cor.
15
,
1
,
2
I
declare
vnto
you
the
Gospell
which
I
preached
vnto
you
,
which
ye
haue
also
receiued
,
and
wherein
ye
continue
,
&
whereby
ye
are
saued
,
if
ye
keepe
in
memory
after
what
manner
I
preached
vnto
you
,
except
ye
haue
beleeued
in
vaine
.
Likewise
writing
to
the
Romaines
,
[
m
](A22481-e59730-b)
m
Rom.
15
,
14
15.
I
my selfe
am
perswaded
of
you
(
my
Brethren
)
that
ye
also
are
full
of
goodnesse
,
&
filled
with
all
knowledge
,
and
are
able
to
admonish
one
another
:
neuerthelesse
,
I
haue
somwhat
boldly
after
a
sort
,
written
vnto
you
as
one
that
putteth
you
in
remembrance
,
thorough
the
grace
that
is
giuen
me
of
God
.
So
the
Apostle
Iohn
saith
,
[
n
](A22481-e59750-b)
n
1
Iohn
2
,
21
I
haue
not
written
vnto
you
,
because
ye
know
not
the
truth
,
but
because
ye
know
it
,
&
that
no
lye
is
of
the
truth
.
Whereby
we
see
,
that
they
wrote
to
those
to
whome
before
they
had
preached
,
to
confirme
them
in
the
truth
,
which
they
had
imbraced
and
receiued
.
They
did
not
write
to
them
that
were
wholly
ignorant
of
the
truth
,
and
had
neuer
heard
the
Gospell
:
but
to
such
as
they
hadde
taught
,
to
the
end
that
either
standing
in
it
,
they
might
be
established
,
or
being
falne
from
it
,
they
might
be
recouered
and
reclaimed
.
Thus
he
commendeth
[
o
](A22481-e59770-b)
o
1
Thes.
3
,
12
the
Thessalonians
,
because
they
had
kept
all
the
ordinances
and
traditions
receiued
from
him
;
and
thus
he
telleth
the
Galathians
,
[
p
](A22481-e59800-b)
p
Galath.
1
,
6.
That
he
maruailed
much
,
that
they
were
so
soon
remoued
away
vnto
another
Gospell
,
from
him
that
had
called
them
in
the
grace
of
Christ
.
It
remaineth
therefore
,
to
answere
such
testimonies
as
are
alledged
to
iustifie
the
sufficiency
of
reading
,
and
to
make
it
an
ordinary
meanes
of
saluation
.
Touching
the
place
,
Iohn
5.
commanding
the
searching
of
the
scriptures
,
Christ
Iesus
in
the
same
referreth
them
to
the
Scriptures
or
worde
written
to
correct
their
iudgements
touching
himselfe
,
his
person
,
and
offices
.
For
,
whereas
they
beleeued
not
the
Sermons
of
Christ
,
and
the
Lord
Iesus
could
not
safely
referre
them
to
the
chaire
of
the
Scribes
and
Pharisees
,
who
were
grossely
deceiued
,
and
maliciously
blinded
in
that
Mystery
,
there
remayned
onely
the
reading
and
searching
of
the
Scriptures
,
that
thereby
they
might
learne
the
truth
of
his
Sermons
.
Againe
,
where
the
Apostle
saith
,
These
things
were
written
that
ye
might
beleeue
,
Iohn
20.
it
is
to
be
vnderstood
of
the
Myracles
of
Christ
,
wrought
for
confirmation
of
his
Doctrine
,
and
for
strengthning
of
faith
,
as
appeareth
in
the
words
immediately
going
before
,
[
q
](A22481-e59860-b)
q
Iohn
20
,
30.
Many
other
signes
also
did
Iesus
in
the
presence
of
his
Diseiples
,
which
are
not
written
in
this
Booke
.
And
that
this
is
the
true
and
right
end
of
Myracles
,
apeareth
by
the
Apostle
to
the
Hebrews
,
where
he
sheweth
,
that
the
Gospell
began
first
to
be
preached
by
the
Lorde
,
and
afterward
was
confirmed
vnto
vs
by
them
that
heard
him
,
[
r
](A22481-e59890-b)
r
Heb.
2
,
4.
God
bearing
witnesse
thereto
,
both
with
signes
and
wonders
,
and
with
diuers
Myracles
&
gifts
of
the
Holy-ghost
,
according
to
his
owne
will
.
Lastly
,
where
it
is
saide
,
They
haue
the
Bookes
of
Moses
,
and
the
writings
of
the
Prophets
,
let
them
heare
them
,
Luke
16.
This
is
the
summe
of
all
our
Sermons
and
preachings
,
we
preach
nothing
out
of
the
Law
and
the
Prophets
,
but
both
Moses
and
the
Prophets
,
must
bee
expounded
and
applyed
.
The
Eunuch
[
f
](A22481-e59940-b)
f
Act.
8
,
30
,
31
sitting
in
his
Chariot
,
had
Moses
and
the
Prophets
,
and
read
them
as
he
sat
;
yet
when
Phillip
came
to
him
,
and
asked
,
Vnderstandest
thou
what
thou
readest
?
He
answered
,
How
can
I
without
a
guide
?
Furthermore
,
the
reading
of
the
Scriptures
,
is
not
heere
opposed
against
the
preaching
of
them
,
but
against
Visions
and
Apparitions
of
the
dead
,
as
the
Prophet
speaketh
,
[
t
](A22481-e59990-b)
t
Esa.
8
,
19
,
20
When
they
shall
say
vnto
you
,
Enquire
of
them
that
haue
a
spirit
of
diuination
,
and
at
the
Soothsayers
which
whisper
and
murmure
,
should
not
a
people
enquire
at
their
God
?
From
the
liuing
to
the
dead
?
To
the
Law
,
and
to
the
Testimony
,
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
[
u
](A22481-e60070-b)
u
Acts
13
,
15.
where
they
hadde
the
Lecture
of
the
Law
and
the
Prophets
:
and
when
Paule
and
Barnabas
entred
into
the
Synagogue
on
the
Saboth
day
,
the
Rulers
of
the
same
sent
vnto
them
,
and
said
;
Ye
men
and
Brethren
,
if
ye
haue
any
word
of
exhortation
for
the
people
,
say
on
.
Whereby
it
may
be
gathered
,
that
vnlesse
the
Apostles
had
com
at
that
present
,
the
assembly
had
bin
dismissed
without
preaching
.
When
Zechariah
the
Priest
,
was
strucken
[
x
](A22481-e60120-b)
x
Luke
1
,
23.
dumbe
by
the
hand
of
God
,
so
that
he
could
not
speak
to
the
people
,
yet
he
continued
the
time
of
his
course
,
&
the
people
were
present
at
his
ministration
.
The
Priests
vnder
the
law
were
oftentimes
vnlearned
and
vnsufficient
,
yet
were
they
not
therfore
no
priests
at
al
,
neither
did
the
people
refuse
the
seruice
of
the
tabernacle
,
being
done
with
their
vnwashen
hands
.
So
ought
we
to
do
in
the
want
of
a
preaching
ministry
,
when
we
cannot
haue
al
that
we
would
,
or
that
we
should
haue
,
we
must
be
contented
to
take
what
they
can
giue
,
&
what
we
cannot
haue
at
home
,
we
must
seek
abroad
,
or
rather
with
Dauid
,
[
y
](A22481-e60140-b)
y
2
Sa.
6
,
3
,
10.
We
must
seeke
with
all
care
&
endeuour
with
all
our
power
to
bring
home
the
Arke
of
the
Lord
vnto
our
owne
dwellings
.
And
in
the
meane
season
,
we
may
pray
with
them
,
we
may
heare
them
read
the
worde
of
God
,
and
we
may
receiue
the
Sacraments
at
their
handes
.
This
is
not
spoken
to
defend
ignorant
Ministers
,
who
are
vnwoorthy
of
the
places
which
they
hold
,
but
to
shew
that
we
are
not
to
separate
for
euery
want
and
blemish
in
the
Church
,
but
rather
to
tollerate
that
which
we
are
by
no
meanes
able
to
redresse
.
[
z
](A22481-e60190-b)
z
Plutaran
Pericle
.
like
vnto
him
that
was
so
skilfull
in
wrastling
,
or
rather
in
wrangling
,
that
though
hee
receiued
a
fall
,
yet
hee
would
perswade
the
wrastler
that
cast
him
,
and
the
people
that
behelde
him
,
that
he
was
the
Conqueror
.
[
a
](A22481-e60250-b)
a
1
Iohn
3
,
9.
Iohn
3
,
3●
.
Whosoeuer
is
borne
of
God
sinneth
not
,
but
his
seede
remaineth
in
him
,
neyther
can
hee
sinne
,
because
hee
is
borne
of
GOD.
This
is
the
point
wherein
Christ
instructeth
Nicodemus
,
Verily
,
verily
,
I
say
vnto
thee
,
Except
that
a
Man
be
borne
of
Water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
GOD.
This
regeneration
making
a
beginning
,
and
giuing
vs
an
entraunce
into
the
kingdome
of
God
,
cannot
bee
attained
without
the
hearing
of
Gods
word
preached
;
and
the
word
it selfe
cannot
bee
published
without
a
preacher
,
so
that
Preachers
are
the
soueraigne
meanes
appointed
of
God
to
work
Faith
,
Repentance
,
and
saluation
in
all
his
children
.
To
this
purpose
Salomon
speaketh
in
the
Prouerbes
,
[
b
](A22481-e60300-b)
b
Prou.
29
,
18
Where
there
is
no
vision
,
the
people
decay
;
but
he
that
keepeth
the
Law
is
blessed
.
This
necessity
of
the
preaching
of
Gods
holy
word
,
and
our
necessary
attending
vpon
it
,
as
vpon
the
ordinance
of
God
,
offereth
to
our
considerations
,
these
three
points
:
First
,
the
miserie
of
those
that
want
it
:
Secondly
,
the
fearfull
condition
of
al
such
as
haue
it
,
&
yet
contemne
it
;
that
enioy
it
,
and
yet
make
no
account
of
it
;
that
liue
vnder
it
,
and
yet
will
not
submit
themselues
vnto
it
:
Lastly
,
the
blessed
estate
of
such
as
haue
this
meanes
and
profit
by
it
.
Touching
the
first
,
wee
may
behold
the
wretched
case
of
those
that
are
without
the
preaching
of
the
word
;
they
liue
in
blindnesse
&
darknesse
,
they
walke
in
places
of
continuall
danger
,
and
yet
cannot
see
their
way
,
they
liue
without
the
ordinarie
meanes
of
life
and
saluation
,
and
so
without
hope
to
come
to
repentance
,
without
which
there
can
be
no
saluation
.
This
is
the
estate
of
Iewes
,
of
Turkes
,
and
Infidels
,
that
are
depriued
of
the
comfortable
vse
of
the
word
,
and
they
that
liue
in
corners
where
the
sound
thereof
is
not
heard
.
These
want
the
bread
of
life
,
and
therfore
must
needs
starue
&
perish
.
They
haue
not
the
words
[
c
](A22481-e60330-b)
c
Iohn
6
,
68.
Rom.
1
,
16.
of
eternal
life
,
which
are
the
power
of
God
to
saluation
,
&
therfore
are
neer
to
destruction
.
For
it
is
the
maner
of
gods
dealing
[
d
](A22481-e60340-b)
d
August
de
bono
perseuer
.
to
deny
vnto
men
the
meanes
whereby
they
should
beleeue
,
when
hee
hath
no
purpose
that
they
should
beleeue
,
&
he
withdrawes
from
them
the
instrument
whereby
they
should
be
conuerted
,
when
he
doth
not
purpose
and
intend
their
conuersion
.
It
was
a
fearfull
cursse
when
God
said
to
his
Apostles
,
[
e
](A22481-e60360-b)
e
Math.
10
,
5.
Acts
16
,
6
,
7.
Go
not
into
the
way
of
the
Gentiles
,
and
into
the
Citty
of
the
Samaritans
enter
ye
not
.
Likewise
,
when
they
had
gone
through
Phrygia
,
and
the
Region
of
Galatia
,
they
were
forbidden
by
the
Holy-Ghost
to
preach
the
worde
in
Asia
;
then
came
they
to
Mysia
,
and
sought
to
go
into
Bithynia
,
but
the
spirit
suffered
them
not
.
So
when
God
vouchsafeth
not
this
mercie
vnto
vs
,
to
wit
;
the
Ministry
of
his
word
;
it
is
a
fearefull
signe
of
his
heauy
indignation
,
and
as
much
in
effect
,
as
if
the
Lord
should
say
,
I
will
not
haue
them
conuerted
,
I
haue
no
purpose
to
bring
them
to
saluation
.
This
is
it
which
is
spoken
concerning
Israell
by
the
Prophet
,
[
f
](A22481-e60450-b)
f
2
Chr.
15
,
3.
Now
for
a
long
season
Israell
hath
beene
without
the
true
God
,
and
without
a
Priest
to
teach
,
and
without
Law
.
And
to
the
same
purpose
Amos
speaketh
,
[
g
](A22481-e60470-b)
g
Amos
8
,
11
,
12
,
13.
Behold
,
the
daies
come
saith
the
Lord
God
,
that
I
will
send
a
famine
in
the
Land
,
not
a
famine
for
Bread
,
nor
a
thirst
for
water
,
but
of
hearing
the
word
of
the
Lorde
:
and
they
shall
wander
from
Sea
to
Sea
,
and
from
the
North
euen
vnto
the
East
,
shall
they
runue
too
and
fro
to
seeke
the
word
of
the
Lord
,
and
shall
not
finde
it
,
in
that
day
shall
the
young
Virgins
,
and
the
young
men
perrish
for
thirst
.
O
that
we
could
consider
of
these
things
,
and
lay
before
our
eyes
what
daunger
it
is
to
want
the
preaching
of
the
word
,
that
thereby
we
might
be
moued
to
pitty
the
desolations
of
so
many
of
our
poore
Brethren
,
and
to
feare
the
taking
of
it
away
for
our
vnthankfulnesse
from
our selues
,
and
to
magnifie
the
vnspeakeable
mercy
of
God
toward
vs
,
while
we
do
enioy
it
.
Great
are
the
plagues
,
and
horrible
are
the
ruines
of
the
Church
in
many
places
.
Oh
,
that
we
had
harts
to
mourn
for
it
,
and
to
pray
to
the
Lord
of
the
haruest
,
to
thrust
forth
Labourers
into
his
haruest
.
Secondly
,
it
teacheth
the
fearfull
condition
of
such
as
contemne
this
ordinance
of
God
,
and
thinke
it
too
base
for
them
to
seeke
saluation
by
it
.
It
is
very
strange
,
that
so
plaine
a
point
as
this
,
should
be
so
proudly
gainsayed
and
resisted
.
These
carnall
men
will
not
giue
the
Lord
of
heauen
leaue
to
apoint
how
and
by
what
meanes
he
will
saue
vs
.
Shall
flesh
and
blood
presume
thus
farre
,
and
aduance
it selfe
against
his
Creator
?
If
we
will
be
saued
,
wee
must
seeke
saluation
,
as
it
is
left
vs
to
seeke
,
and
not
after
our
owne
fansie
.
When
God
hath
saide
,
Giue
attendance
to
my
word
;
wilt
thou
answere
,
I
will
not
attend
,
and
yet
haue
saluation
as
well
as
if
thou
diddest
attend
?
Take
heede
thou
do
not
deceiue
thy selfe
and
thine
owne
soule
,
and
in
the
end
finde
thy selfe
frustrate
of
thy
saluation
.
How
men
will
shift
off
these
duties
,
I
knowe
not
,
because
I
know
not
their
hearts
;
but
this
I
know
,
and
this
I
would
haue
them
know
and
vnderstand
,
that
as
there
is
a
God
that
will
bee
worshipped
after
his
owne
will
,
and
not
according
to
our
naturall
wit
;
so
this
must
bee
our
wisedome
,
to
submit
our
conceites
and
immaginations
to
his
heauenlie
pleasure
.
It
is
the
first
point
in
Christian
Religion
,
to
be
learned
,
to
account
thy selfe
a
Foole
,
that
thou
mayest
bee
wise
in
Christ
,
and
to
throwe
downe
all
thy
Naturall
parts
at
his
feete
,
that
thou
mayest
seeke
true
and
Heauenlie
Wisedome
of
him
.
Thou
must
account
thy selfe
starke
blinde
,
and
able
to
perceiue
nothing
aright
in
the
matters
of
God
,
and
in
the
meanes
of
thy
saluation
,
to
the
end
thou
mayest
recouer
sight
,
and
see
thy
way
wherein
in
thou
oughtest
to
walke
.
Hence
it
is
,
that
the
Prophet
sayth
,
[
h
](A22481-e60500-b)
h
Psal.
119
,
18
27
,
34.
Open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Lawe
:
Make
mee
to
vnderstand
the
way
of
thy
Precepts
,
and
I
will
meditate
in
thy
wonderous
workes
;
Giue
mee
vnderstanding
,
and
I
will
keepe
thy
Law
,
yea
I
will
keepe
it
with
my
whole
hart
.
Where
hee
acknowledgeth
his
eyes
to
be
closed
,
his
eares
to
be
stopped
,
his
minde
to
be
darkened
,
his
heart
to
be
hardned
by
nature
,
before
Grace
and
Mercie
come
and
make
the
way
plaine
before
him
,
wherby
our
eyes
shall
be
opened
,
out
eares
boared
,
our
mindes
enlightned
,
our
hearts
softened
,
and
our selues
prepared
to
hearken
to
the
voyce
of
God
speaking
vnto
vs
.
[
i
](A22481-e60540-b)
i
1
King
.
17
,
1.
As
he
stayeth
the
heauens
from
raining
vpon
the
earth
when
he
will
bring
a
famine
,
so
when
he
will
shew
mercy
,
he
wil
send
the
meanes
plentifully
.
It
was
a
great
mercy
to
the
Iewes
,
when
Christ
called
his
Disciples
,
[
k
](A22481-e60560-b)
k
Math.
10
,
6.
and
bad
them
Go
and
preach
to
the
lost
sheepe
of
the
house
of
Israel
,
that
the
kingdom
of
heauen
was
at
hand
.
It
was
a
great
blessing
intended
to
the
Macedonians
,
when
a
vision
appeared
to
Paul
in
the
night
,
[
l
](A22481-e60600-b)
l
Acts
19
,
6
,
10
and
18
,
10
,
11.
There
stood
a
man
of
Macedonia
,
and
prayed
him
,
saying
,
Come
into
Macedonia
,
and
help
vs
:
whereby
Paul
was
assured
,
that
the
Lord
had
called
him
to
preach
the
Gospell
vnto
them
.
It
was
a
great
fauour
bestowed
vppon
the
Corinthians
,
when
the
Lorde
saide
to
Paul
,
Feare
not
,
but
speake
,
and
hold
not
thy
peace
,
for
I
am
with
thee
,
and
no
man
shall
lay
hands
on
thee
to
hurt
thee
,
for
I
haue
much
people
in
this
City
,
so
he
continued
there
a
yeare
and
sixe
months
,
and
taught
the
word
of
God
among
them
.
Where
the
Lord
telleth
his
seruant
,
that
he
had
people
there
,
whome
he
meant
to
saue
,
and
therefore
he
sent
them
his
word
to
saue
them
;
yea
,
he
had
much
people
there
to
saue
;
and
therefore
the
Apostle
must
bestow
much
time
and
diligence
among
them
,
to
bring
them
to
saluation
.
When
God
would
preserue
Moses
out
of
the
waters
that
might
haue
drowned
him
,
hee
sent
[
m
](A22481-e60660-b)
m
Exod.
2
,
5.
Pharaohs
daughter
to
the
Riuer
,
to
take
vppe
the
Childe
,
and
to
prouide
for
it
,
who
brought
him
vp
at
her
owne
cost
.
So
when
God
will
saue
a
people
from
their
sinnes
,
and
make
them
partakers
of
his
Kingdome
,
hee
offereth
vnto
them
the
meanes
,
he
sendeth
his
word
,
he
giueth
guiftes
vnto
his
Ministers
,
hee
toucheth
their
hearts
with
a
Conscience
of
their
duties
,
and
causeth
them
to
preach
vnto
them
,
that
so
they
might
be
conuerted
and
saued
.
If
God
haue
thus
blessed
vs
,
and
bestowed
this
mercy
vpon
vs
,
which
he
hath
denied
to
many
places
and
persons
,
[
n
](A22481-e60680-b)
n
Amos
4
,
7.
causing
it
to
raine
vpon
one
Cittie
,
and
not
vpon
another
Cittie
,
so
that
one
peece
was
rained
vppon
,
and
the
peece
whereupon
it
rained
not
,
withered
.
Let
vs
therefore
acknowledge
this
goodnesse
,
and
walke
worthy
of
this
benefit
,
least
the
Gospell
bee
remoued
from
vs
,
and
giuen
vnto
another
Nation
,
that
will
bring
forth
the
fruites
of
it
.
When
the
Gospell
was
offered
vnto
the
Iewes
,
[
o
](A22481-e60700-b)
o
Acts
18
,
6.
and
they
resisted
&
blasphemed
,
the
Apostle
shooke
his
raiment
,
and
saide
vnto
them
;
Your
blood
be
vpon
your
owne
head
,
I
am
cleane
,
from
henceforth
will
I
go
vnto
the
Gentiles
.
It
had
beene
better
for
vs
we
had
neuer
had
the
word
preached
among
vs
,
then
to
haue
it
offred
,
and
we
not
regard
it
.
It
shall
bee
easier
for
the
Turkes
and
Sarazens
in
the
day
of
judgement
,
then
for
vs
;
for
if
they
shall
be
condemned
,
that
neuer
had
the
truth
of
God
among
them
,
and
knewe
not
what
the
preaching
of
it
meaneth
;
much
more
iustly
shall
we
perish
,
that
haue
had
the
Gospell
taught
in
our
streets
,
and
brought
vnto
our
doores
,
and
Christ
Iesus
described
in
our
sight
and
among
vs
crucified
.
Let
vs
therefore
take
heede
that
the
Gospell
be
not
the
sauour
of
death
to
death
vnto
vs
,
and
that
Christ
be
not
a
rocke
of
offence
to
stumble
at
,
least
if
we
fall
on
him
,
he
grind
vs
to
peeces
,
and
to
powder
.
[
p
](A22481-e60750-b)
p
1
Tim.
4
,
15
,
16.
&
1
Cor.
4
1.
&
2
Cor.
4
,
5
,
6.
We
preach
not
our selues
,
but
Christ
Iesus
the
Lord
,
and
our selues
your
seruants
for
Iesus
sake
.
The
Lord
Iesus
himselfe
went
about
all
Citties
and
Townes
preaching
the
Gospell
,
and
healing
the
sicke
.
The
Apostle
Paule
saith
of
himselfe
,
[
q
](A22481-e60780-b)
q
1
Cor.
6
,
19.
A
necessity
is
laide
vpon
me
,
and
woe
vnto
mee
if
I
preach
not
the
Gospell
.
And
thus
he
exhorteth
the
Elders
of
Ephesus
,
Take
heede
vnto
your selues
,
and
to
all
the
flocke
,
whereof
the
Holy-Ghost
hath
made
you
Ouer-seers
,
to
feede
the
Church
of
God
,
which
hee
hath
purchased
with
his
owne
blood
,
Acts
20
,
28.
It
is
his
dutie
to
be
well
studied
in
the
word
of
God
,
&
to
exercise
himselfe
carefully
in
the
reading
thereof
,
that
he
may
be
able
to
declare
the
same
vnto
the
people
.
He
must
be
as
a
plentifull
Store-house
of
all
necessary
prouision
,
that
they
may
resort
to
him
,
and
seeke
the
Lawe
at
his
mouth
:
For
how
shall
he
be
able
to
teach
another
,
that
which
hee
himselfe
hath
not
learned
?
Or
how
shall
he
deliuer
that
which
himselfe
neuer
receyued
?
Neither
is
it
enough
for
him
to
seeke
knowledge
himselfe
,
and
to
keepe
continually
in
his
study
,
till
he
become
(
as
[
r
](A22481-e60810-b)
r
Greenh
.
part
4.
Sermon
4.
one
saith
)
as
a
Tun
that
wil
not
sound
being
full
when
one
knocketh
vpon
it
:
but
he
must
come
foorth
,
and
preach
the
word
of
God
,
and
deliuer
wholsome
doctrine
,
and
declare
by
feeding
the
flocke
of
Christ
that
hee
loueth
his
Maister
,
and
the
Maister
of
the
Sheepe
,
whose
seruant
he
professeth
himselfe
to
be
.
This
is
it
which
the
Apostle
Peter
teacheth
,
[
s
](A22481-e60850-b)
s
1
Pet.
5
,
2
,
3
,
4
Feede
the
flocke
of
God
which
dependeth
vpon
you
,
caring
for
it
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
minde
;
not
as
though
ye
were
Lords
ouer
Gods
heritage
,
but
that
ye
may
be
ensamples
to
the
flocke
:
and
when
that
cheefe
Shepheard
shall
appeare
,
ye
shall
receiue
an
incorruptible
crowne
of
glory
.
If
we
do
not
thus
labour
,
but
loyter
in
the
Lords
Vineyard
,
we
cannot
assure
our selues
to
be
the
Ministers
of
the
Lord
,
but
robbers
and
spoylers
,
nay
murtherers
and
man-slayers
,
who
do
not
onely
eate
the
sins
of
the
people
,
and
fill
our
bellies
with
the
sweat
of
other
mens
browes
,
but
make
a
prey
of
their
soules
,
and
expose
them
to
bee
destroyed
and
deuoured
of
their
enemies
.
When
the
great
day
of
the
Lord
shall
come
,
and
the
great
Shepheard
of
the
Sheepe
shall
appeare
,
and
a
great
account
of
our
Stewardshippe
shall
bee
taken
of
vs
,
wee
shall
beare
the
burthen
,
not
onely
of
our
owne
sinnes
,
but
of
all
the
sinnes
of
the
people
,
and
euerie
soule
belonging
vnto
our
charge
(
that
hath
perrished
thorough
our
owne
negligence
)
shall
bee
laide
to
our
charge
,
and
his
blood
be
required
at
our
handes
,
and
so
shal
becom
horrible
Reprobates
in
Hel
,
to
be
tormented
with
euerlasting
pains
.
For
euen
as
the
holy
man
speaking
of
this
calling
,
teacheth
that
a
faithful
messenger
of
God
,
and
interpreter
of
his
wil
is
but
as
one
of
a
thousand
,
that
though
they
be
many
that
vndertake
the
office
,
yet
the
number
is
few
&
rare
that
make
Conscience
of
their
dutie
to
God
and
his
people
:
so
on
the
other
side
,
few
of
this
many
shall
be
saued
,
but
be
cast
as
notable
diuels
into
hell
,
&
draw
with
them
thousands
into
destruction
.
Neither
is
it
sufficient
for
the
Ministers
discharge
,
if
he
teach
sildom
,
or
now
and
then
,
as
at
euery
quarter
day
when
he
commeth
to
reckon
with
them
,
or
once
a
month
to
auoide
the
Law
,
but
he
must
watch
,
and
teach
,
and
feede
his
flocke
continually
,
[
t
](A22481-e60870-b)
t
2
Tim.
4
,
1
,
2
And
preach
the
word
in
season
,
and
out
of
season
.
The
greatest
labor
shall
haue
the
greatest
reward
.
They
[
u
](A22481-e60900-b)
u
Dan.
12
,
3.
that
turne
many
to
righteousnesse
,
shall
shine
as
the
Stars
for
euer
and
euer
.
Euery
[
x
](A22481-e60920-b)
x
1
Cor.
3
,
8.
man
shal
haue
his
wages
according
to
his
worke
.
They
that
imployed
their
Maisters
mony
[
y
](A22481-e60940-b)
y
Mat.
25
,
30.
&
gained
by
it
,
are
accounted
good
&
faithfull
seruants
,
but
the
ydle
and
loytering
seruant
that
would
do
nothing
,
but
hid
his
talent
that
was
giuen
vnto
him
,
was
cast
into
vtter
darknesse
,
and
rewarded
according
to
his
deserts
.
Let
vs
therefore
labour
to
haue
a
cleare
conscience
toward
God
and
man
.
The
more
paines
we
take
,
the
greater
shal
be
our
comfort
;
the
more
diligently
we
sow
,
the
more
plentifull
shall
be
our
haruest
.
If
we
be
painful
in
our
callings
,
and
diligent
in
teaching
the
people
,
[
z
](A22481-e60950-b)
z
Co●
.
3
,
1
,
2.
We
shall
not
neede
,
as
some
other
,
Epistles
of
re-commendation
vnto
them
,
or
Letters
of
recommendation
from
them
:
for
they
shal
be
our
Epistle
written
in
our
harts
which
is
vnderstood
and
read
of
all
men
.
And
concerning
those
committed
to
vs
to
feed
,
we
see
by
experience
that
they
cannot
liue
without
food
,
they
cannot
grow
and
prosper
without
a
daily
supply
,
so
their
soules
cannot
liue
vnto
God
a
spirituall
life
,
vnlesse
they
bee
often
fed
,
and
plentifully
nourished
by
the
milke
of
Gods
word
.
When
Paule
tooke
his
leaue
to
depart
from
Ephesus
,
he
propoundeth
before
the
Elders
his
owne
example
,
[
a
](A22481-e60990-b)
a
Acts
20
,
31.
Remember
that
by
the
space
of
three
yeares
,
I
ceased
not
to
warne
euery
one
both
night
and
day
with
teares
.
This
faithfulnesse
is
to
be
found
in
vs
,
as
our
comfort
in
this
life
,
&
our
crowne
in
the
life
to
come
,
alwaies
prouing
when
God
wil
giue
faith
and
repentance
neuer
to
be
repented
of
.
We
know
not
the
times
and
seasons
that
God
hath
kept
in
his
owne
hand
.
If
he
touch
not
the
heart
at
one
time
,
and
leaue
a
blessing
behind
him
,
he
may
touch
it
,
and
frame
it
vnto
obedience
at
another
time
.
It
behooueth
vs
therefore
,
to
vse
the
meanes
to
sowe
vnto
them
spirituall
things
,
and
to
commit
the
successe
of
our
labours
vnto
God
,
[
b
](A22481-e61010-b)
b
1
Cor.
3
,
6
,
7
seeing
Paule
planteth
,
and
Apollos
watereth
,
but
it
is
GOD
that
giueth
the
encrease
.
[
c
](A22481-e61070-b)
c
Math.
16
,
19
That
whatsoeuer
they
binde
on
earth
,
should
be
bound
in
heauen
;
and
whatsoeuer
they
loose
on
earth
,
should
be
loosed
in
heauen
.
True
it
is
,
many
foolish
&
faithlesse
men
perswade
themselues
,
that
they
should
repent
and
beleeue
the
Gospell
,
if
they
might
heare
God
himselfe
speake
,
or
if
one
came
from
the
dead
to
tell
them
what
they
should
do
to
be
saued
.
When
Caine
had
conceiued
malice
and
murther
in
his
heart
,
and
intended
to
kill
his
Brother
,
[
d
](A22481-e61100-b)
d
Gen.
4
,
6.
the
Lorde
spake
vnto
him
,
set
his
sinnes
in
order
before
him
,
and
threatned
iudgment
against
him
vnlesse
he
repented
;
but
did
hee
repent
at
the
voice
of
God
,
and
turne
vnto
him
with
all
his
heart
?
No
,
he
fell
from
euill
to
worse
,
and
added
one
sinne
vnto
another
,
till
he
had
filled
vp
the
measure
of
them
.
All
the
Israelites
heard
the
Law
of
God
in
the
wildernesse
,
and
saw
his
wonderfull
workes
that
hee
shewed
among
them
,
yet
they
beleeued
not
,
neither
ceased
to
murmure
and
rebell
against
him
.
Iudas
one
of
the
twelue
was
reprooued
of
Christ
for
his
treason
;
so
were
the
Scribes
and
Pharisees
for
their
hypocrisie
,
yet
none
of
them
repented
,
or
at
the
least
many
of
them
repented
not
at
his
preaching
vnto
them
;
wherefore
,
it
is
not
the
hearing
of
the
voice
of
God
can
giue
vs
repentance
,
it
is
his
changing
of
our
hearts
,
and
renewing
of
vs
in
the
inner
man
,
that
casteth
vs
into
a
new
mould
,
and
worketh
in
vs
a
new
birth
.
When
Christ
Iesus
was
nayled
vpon
the
Crosse
,
they
said
,
[
e
](A22481-e61130-b)
e
Math.
27
,
42.
He
saued
others
,
but
hee
cannot
saue
himselfe
:
if
he
be
the
King
of
Israell
,
let
him
now
come
downe
from
the
Crosse
,
and
we
will
beleeue
in
him
.
But
if
he
had
come
downe
at
this
taunt
cast
out
vpon
him
,
wold
they
,
or
could
they
haue
beleeued
?
Or
could
Christ
haue
beene
the
true
Messiah
,
if
he
had
discended
,
seeing
it
was
the
end
of
his
comming
into
the
world
that
hee
might
suffer
,
[
f
](A22481-e61150-b)
f
Esay
53
7.
Psal.
22
,
17.
&
69
,
21.
and
fulfill
the
thinges
that
were
foretold
by
the
Prophets
?
Or
would
they
not
rather
haue
saide
he
was
some
couzener
or
Coniurer
,
some
Impostor
or
deceiuer
,
as
often
before
they
had
falsely
and
blasphemously
charged
him
?
Or
had
they
faith
in
their
owne
power
to
beleeue
when
they
would
,
and
to
receiue
him
to
be
the
Sauiour
of
the
world
?
These
carnall
men
do
resemble
and
reason
like
vnto
the
Scribes
and
Pharisees
,
If
God
would
descend
from
heauen
(
as
they
wold
haue
Christ
come
downe
from
the
Crosse
)
then
they
would
immediately
beleeue
,
then
they
would
no
longer
lye
in
their
sinnes
.
But
if
God
should
with
his
dreadfull
and
terrible
voice
speake
vnto
vs
,
we
were
not
able
to
appear
before
him
,
nor
to
abide
the
hearing
of
it
,
but
should
bee
swallowed
vp
with
feare
,
and
stand
amazed
as
dead
men
.
When
God
spake
vnto
the
Children
of
Israell
in
the
Mount
,
they
fledde
from
him
,
and
could
not
endure
his
presence
,
they
stood
a
farre
off
,
and
cried
vnto
Moses
,
[
g
](A22481-e61190-b)
g
Ex.
20
,
18
,
19.
Talke
thou
with
vs
,
and
we
will
heare
;
but
let
not
God
talke
with
vs
,
least
we
die
.
Shall
we
then
in
the
foolishnesse
and
pride
of
our
own
harts
challenge
the
Lord
to
come
foorth
vnto
vs
,
and
presume
to
settle
our selues
to
enter
talke
and
communication
with
him
,
when
the
earth
quaketh
at
his
voyce
,
and
trembleth
vnder
him
?
When
the
Mountaines
are
remooued
before
him
,
[
h
](A22481-e61210-b)
h
Esay
6
,
2.
and
the
Angels
couer
their
faces
from
him
?
If
we
wil
not
belieue
the
preachers
of
the
worde
,
nor
content
our selues
with
this
ordinance
of
God
,
but
woulde
haue
eyther
reuelation
from
Heauen
,
or
the
presence
of
God
,
or
the
person
of
Christ
,
or
the
glorie
of
an
Angell
,
or
the
appearaunce
of
the
dead
,
or
wee
know
not
what
,
we
shall
neuer
bee
partakers
of
the
benefits
of
Christ
,
we
shall
neuer
receiue
to
beleeue
,
wee
shall
neuer
haue
the
grace
of
regeneration
bestowed
vpon
vs
.
God
hath
not
left
vs
to
the
preaching
of
Angelles
,
but
to
the
Ministry
of
men
.
If
we
will
not
yeelde
obedience
to
the
voyce
of
God
speaking
to
vs
in
his
Ministers
,
wee
would
not
regard
his
owne
immediate
voyce
thundring
downe
vppon
vs
,
nor
beleeue
if
a
damned
soule
or
ghost
shal
come
out
of
hell
to
preach
vnto
vs
.
If
we
will
not
beleeue
Moses
and
the
Prophets
,
[
i
](A22481-e61230-b)
i
Luke
16
,
31.
we
would
not
beleeue
,
though
one
came
vnto
vs
from
the
dead
.
Wherefore
let
vs
leaue
this
vanity
,
and
in
a
conscience
to
God
,
and
obedience
to
his
ordinance
,
in
a
loue
to
our
own
souls
,
and
desire
of
our
own
saluation
,
let
vs
euery
one
be
swift
to
hear
,
slow
to
speak
,
&
slow
to
wrath
.
Now
,
to
the
end
we
may
heare
aright
,
[
k
](A22481-e61260-b)
k
Three
things
required
to
be
good
hearers
of
the
word
of
God
.
three
thinges
are
required
of
vs
;
Preparation
,
Attention
,
and
Meditation
,
ioyned
with
practise
.
Preparation
before
we
heare
;
Attention
in
the
time
of
hearing
;
Meditation
and
practise
,
after
our
hearing
.
When
Christ
had
propounded
the
parable
of
the
Sower
and
the
seed
,
in
the
end
he
gathered
from
thence
this
note
,
and
draweth
this
conclusion
and
admonition
;
[
l
](A22481-e61270-b)
l
Luke
8
,
18.
Take
heede
how
ye
heare
.
For
some
present
themselues
to
the
Ministery
of
the
Word
,
for
forme
and
fashion
,
for
company
and
custome
,
without
conscience
;
others
thinke
it
enough
to
bee
present
,
howsoeuer
they
be
affected
in
the
hearing
,
or
mooued
after
the
hearing
.
It
is
therefore
necessary
that
we
should
be
prepared
before
we
come
:
Now
to
this
preparation
,
three
thinges
are
necessary
;
Faith
,
Feare
,
and
Desire
:
first
,
we
must
haue
Faith
,
without
which
,
the
Word
is
as
a
dead
Letter
without
life
,
and
as
an
empty
sound
without
power
:
and
if
we
doe
not
giue
credit
vnto
it
,
[
m
](A22481-e61290-b)
m
Heb.
6
,
4
,
2.
it
cannot
profit
the
hearers
.
Secondly
,
we
must
come
with
feare
,
that
we
may
feare
God
in
his
word
,
and
auoyd
the
breach
of
it
.
For
the
Lord
hath
[
n
](A22481-e61300-b)
n
Esay
66
,
2.
respect
vnto
them
that
are
of
humble
and
contrite
hearts
,
and
tremble
at
his
word
.
We
must
set
our selues
[
o
](A22481-e61310-b)
o
Act.
10
,
33.
in
the
presence
of
God
,
and
heare
as
if
we
saw
him
present
before
vs
,
and
so
receiue
the
word
as
from
Christ
himselfe
,
the
Teacher
of
his
Church
.
Thirdly
,
we
must
come
with
good
stomackes
,
as
vnto
a
feast
prepared
for
vs
,
we
must
hunger
and
thirst
after
the
word
to
feede
our
empty
Soules
,
desiring
it
,
and
longing
after
it
,
as
doth
the
dry
ground
after
the
Dew
of
heauen
,
and
the
shewers
of
Raine
.
This
the
Apostle
Peter
teacheth
;
[
p
](A22481-e61340-b)
p
1
Pet.
2
,
2.
Desire
the
sincere
Milke
of
the
word
of
God
,
that
ye
may
grow
thereby
.
Hee
that
thinketh
himselfe
full
before
he
come
to
the
Lords
house
,
is
no
fit
Guest
to
be
partakers
of
his
dainty
fare
.
In
hearing
the
word
,
we
must
be
attentiue
,
and
intentiue
to
that
which
we
heare
.
As
we
are
present
in
bodie
,
so
we
must
be
present
in
minde
.
God
opened
the
heart
of
Lydia
,
to
attend
to
those
things
that
were
deliuered
by
Paule
.
This
is
very
profitable
[
q
](A22481-e61380-b)
q
Three
benefits
of
attention
.
many
waies
,
and
helpeth
as
a
Soueraigne
remedy
against
the
rouing
cogitations
of
the
minde
,
against
the
entertaining
of
other
actions
of
another
Nature
,
and
against
the
loathsomnesse
and
wearinesse
,
that
for
the
most
part
accompanyeth
the
most
holie
thinges
of
God
.
First
,
we
are
subiect
to
vnconstancy
and
lenity
of
minde
,
our
hearts
are
ready
to
wander
and
goe
astray
from
the
present
work
in
hand
,
and
oftentimes
are
carried
away
from
the
best
matters
,
so
that
wee
neither
remember
where
we
are
,
nor
consider
what
we
doe
,
nor
endeuour
to
profit
as
we
ought
.
Secondly
,
it
auayleth
against
those
deceits
and
destructions
,
whereby
we
entertaine
other
actions
of
piety
,
which
with-draw
vs
from
the
present
occasion
and
duty
of
hearing
required
of
vs
.
For
some
thinke
they
do
God
good
seruice
,
when
they
offer
vnto
him
no
bettet
then
a
will
worship
,
which
is
abhominable
before
him
.
Hence
it
is
,
that
many
thinke
it
enough
to
be
present
with
the
assembly
,
and
regard
not
how
they
be
occupyed
,
so
that
whlie
the
Congregation
is
imployed
one
way
,
they
are
imployed
another
,
&
while
it
performeth
a
publike
action
,
they
are
exercised
in
some
priuate
deuotion
:
as
for
example
,
when
the
Church
is
hearing
,
they
are
praying
:
or
when
the
Church
is
praying
,
they
are
reading
.
This
is
to
offer
the
Sacrifice
[
r
](A22481-e61400-b)
r
Eccle.
4
,
17.
of
Fooles
.
For
the
publique
actions
of
the
Church
,
must
be
publikely
attended
of
all
the
assemblie
,
and
there
is
neither
time
nor
place
vnto
any
thing
that
is
priuate
or
proper
to
one
,
or
to
few
.
For
the
Minister
beeing
a
a
publike
person
,
is
alwaies
either
the
mouth
of
God
,
or
the
mouth
of
the
the
people
:
the
mouth
of
God
to
speake
vnto
vs
from
him
,
and
to
deliuer
the
word
in
his
name
;
the
mouth
of
the
people
and
Congregation
,
to
speak
vnto
the
Lord
for
vs
,
so
that
the
action
is
common
to
the
whole
Church
.
So
then
,
it
cannot
stand
with
the
rules
of
the
word
,
and
the
comely
order
that
God
hath
left
to
his
Church
,
that
in
the
time
of
publique
prayer
,
of
hearing
the
preaching
,
of
receiuing
the
Sacraments
,
of
singing
of
Psalmes
,
any
should
exercise
and
busie
themselues
otherwise
,
then
as
the
whole
assembly
doth
,
in
their
priuate
reading
,
or
in
priuate
prayer
,
or
in
priuate
meditation
,
thereby
seuering
themselues
in
deuotion
and
action
from
their
brethren
,
with
whom
they
haue
ioyned
themselues
in
bodily
presence
.
Our
Sauiour
Christ
speaking
of
priuate
Prayer
,
giueth
this
direction
;
[
s
](A22481-e61410-b)
s
Math.
6
,
6.
When
thou
prayest
,
enter
into
thy
Chamber
,
and
when
thou
hast
shut
thy
doore
,
pray
vnto
thy
Father
which
is
in
secret
,
and
thy
Father
which
seeth
in
secret
,
shall
reward
thee
openly
.
For
it
is
a
manifest
contempt
of
the
ordinance
of
God
,
a
disdaining
of
our
Bretheren
,
and
a
diuiding
of
our selues
from
the
Communion
of
Saints
,
to
worship
God
in
publique
place
alone
by
our selues
,
and
it
were
better
for
vs
to
hearken
,
then
to
wander
;
and
to
vse
our
eares
then
our
eyes
.
Thirdly
,
this
earnest
attention
helpeth
against
the
common
disease
of
wearinesse
and
irkesomenesse
of
hearing
,
whereby
it
falleth
out
,
that
we
sit
in
our
Seates
as
men
placed
vpon
Thornes
;
impatient
,
discontent
,
moouing
hither
and
thither
,
and
angry
that
we
are
detained
so
long
from
that
which
we
more
desire
.
If
wee
would
examine
our
owne
hearts
,
how
earnest
oftentimes
we
are
,
and
not
in
following
our
owne
vanities
and
idle
pastimes
(
to
note
them
with
no
worse
Title
)
that
we
can
spend
whole
daies
and
nights
in
them
without
tediousnesse
:
it
might
worthily
make
vs
ashamed
,
not
to
be
able
to
stay
and
abide
an
houre
or
two
in
the
house
of
God
,
for
the
increase
of
our
Faith
,
and
the
furthering
of
our
saluation
.
Hence
it
is
,
that
we
make
such
hast
to
be
gone
,
and
thinke
euery
minute
and
moment
of
time
an
houre
,
till
we
depart
:
we
abide
not
the
Prayer
after
the
Sermon
,
to
craue
of
God
his
blessing
vpon
our
hearing
,
which
as
it
is
a
necessary
part
of
the
Ministers
duty
,
so
the
people
with
all
reuerence
and
humility
ought
to
ioyne
therein
.
For
he
that
will
not
wait
and
stay
to
craue
the
blessing
of
God
,
dooth
carry
home
with
him
to
his
house
,
the
cursse
of
God
,
and
neuer
profiteth
by
that
which
he
hath
heard
.
After
our
hearing
,
is
required
Meditation
and
practise
of
that
which
we
haue
heard
,
that
wee
may
be
bettered
in
iudgement
,
in
knowledge
,
in
affection
.
We
should
be
carefull
[
t
](A22481-e61440-b)
t
Psal.
119
,
11
24.
to
remember
it
,
to
ponder
vpon
it
,
to
lay
it
vp
in
our
hearts
,
and
to
frame
all
our
doings
by
it
.
There
is
a
double
vse
and
benefit
of
Meditation
.
It
serueth
vs
against
the
negligence
and
security
of
those
,
that
hold
the
Word
no
longer
in
the
mind
,
then
the
sound
is
in
the
eares
,
and
remember
the
instructions
no
longer
,
then
they
abide
in
the
Church
,
like
riuen
and
rotten
Vessels
,
that
leake
and
let
out
the
liquor
as
fast
as
they
receiued
it
.
For
they
are
no
sooner
dismissed
,
and
risen
from
their
seates
,
but
their
hearts
are
strayed
,
and
their
tongues
applyed
after
earthly
;
nay
,
after
prophane
things
,
according
to
their
seuerall
affections
and
vaine
delights
.
Again
,
it
helpeth
more
deeply
to
imprint
in
our
minds
,
and
engraue
in
our
memories
,
that
Doctrine
which
we
haue
heard
,
and
it
furthereth
vs
in
a
wise
and
profitable
application
of
euery
point
taught
vnto
our selues
.
He
proueth
the
best
Scholler
that
thinketh
often
vpon
his
Lesson
,
after
he
hath
had
it
.
And
touching
practise
,
which
is
the
end
of
our
hearing
,
preparation
,
attention
,
and
meditation
,
Christ
himselfe
hath
saide
;
[
u
](A22481-e61460-b)
u
Luke
11
,
28.
Iames
1
,
22.
Psa.
119
,
105
Blessed
are
they
that
heare
the
word
of
God
,
and
keepe
it
.
Likewise
the
Apostle
Iames
,
pronounceth
those
onely
to
be
blessed
,
Which
are
not
forgetfull
hearers
,
but
doers
of
the
word
.
So
then
it
is
plaine
,
that
the
end
of
hearing
is
not
vaine
speculation
,
or
a
bare
knowledge
of
the
will
of
God
,
but
a
care
to
obey
it
and
performe
it
.
For
which
cause
the
word
is
called
a
light
for
our
paths
,
and
a
Lanthorne
for
our
steppes
,
to
the
end
we
should
walke
in
it
,
and
liue
by
it
,
and
seeke
direction
from
it
.
[
x
](A22481-e61540-b)
x
1
Tim.
5
,
22
Lay
handes
suddenly
on
no
Man
,
neither
be
partaker
of
other
mens
sinnes
,
keepe
thy selfe
pure
.
Moreouer
,
he
would
not
[
y
](A22481-e61560-b)
y
1
Tim.
3
,
10
haue
the
Deacons
to
haue
the
office
of
attending
on
the
poore
,
vnlesse
they
were
first
tryed
&
examined
,
and
after
tryall
approoued
,
let
them
(
saith
he
)
first
be
proued
,
then
let
them
Minister
,
if
they
be
found
blamelesse
:
therefore
much
rather
ought
the
Ministers
themselues
to
be
proued
,
before
they
be
approued
,
as
the
calling
is
higher
,
and
the
danger
greater
,
if
they
be
found
vnfaithfull
and
vnworthy
.
They
must
not
be
carried
away
by
friendship
or
fauour
,
or
Letters
of
commendation
,
but
approued
onely
of
such
as
are
apt
to
teach
,
and
vnblameable
in
life
.
The
Apostle
giueth
this
as
an
vnchangeable
rule
neuer
to
be
broken
,
[
z
](A22481-e61570-b)
z
1
Tim.
3
,
2.
3.
&
Tit.
1
,
6
,
7
,
8
,
9.
A
Byshop
must
be
vnreproueable
,
apt
to
teach
,
not
giuen
to
Wine
,
no
striker
,
not
giuen
to
filthy
lucre
,
&c.
For
when
an
vnfit
man
contrary
to
this
order
,
is
put
into
the
Ministry
,
he
is
as
much
to
be
reproued
that
doth
admit
him
,
as
he
that
doth
present
him
,
and
as
he
that
is
represented
and
admitted
,
seeing
he
maketh
himselfe
partaker
of
his
sinnes
.
But
to
passe
this
ouer
,
let
vs
come
to
such
as
are
Patrones
,
and
haue
the
bestowing
of
Church-liuings
,
it
standeth
them
vpon
to
make
choyce
of
all
Teachers
,
that
may
bring
the
people
to
Faith
and
repentance
,
least
it
come
to
passe
through
their
meanes
that
the
people
be
vntaught
,
and
least
the
Prophet
complaine
of
them
,
as
hee
did
of
the
cheefe
Rulers
and
Leaders
after
their
returne
from
Captiuity
,
when
euery
one
sought
their
owne
priuate
profits
and
pleasures
,
but
had
no
time
,
or
at
least
would
spare
no
leisure
to
prouide
for
the
setting
vp
of
the
Temple
of
God
;
[
a
](A22481-e61590-b)
a
Hag.
1
,
4.
Is
it
time
for
your selues
to
dwell
in
your
Fielde-houses
,
and
this
House
lie
wast
?
This
offence
and
abuse
,
commeth
from
three
cheefe
heads
,
and
issueth
from
three
Fountaines
,
for
it
proceedeth
partly
from
ignorance
;
partly
from
carelesnesse
;
and
partly
from
couetousnesse
.
By
ignorance
,
when
they
knowe
not
what
care
is
committed
vnto
them
,
and
what
trust
is
reposed
in
them
.
By
negligence
,
when
they
feele
not
the
greatnesse
of
the
sinne
,
nor
consider
the
iniury
offered
to
others
,
but
suffer
themselues
to
be
drawn
and
ouercome
by
affection
,
or
kindred
,
or
other
mens
suites
,
to
bestow
sufficient
places
vpon
vn-sufficient
persons
.
By
couetousnesse
,
when
they
reserue
a
portion
or
pension
to
themselues
,
and
when
they
so
pare
it
and
share
it
from
the
incumbent
,
that
they
sequester
the
greatest
benefite
of
the
Benefice
for
themselues
,
[
b
](A22481-e61610-b)
b
Iudg
17.
and
bestow
ten
Shekles
and
a
sute
of
apparrell
by
the
yeare
to
another
,
to
beare
the
name
and
to
serue
the
Cure
.
These
bestow
as
much
vpon
their
Horse-keeper
to
keepe
their
Horses
;
as
vpon
the
Minister
that
hath
the
charge
of
Soules
.
If
ignorance
be
the
cause
.
I
would
in
the
Name
of
God
,
and
in
reuerence
to
their
high
places
and
callings
,
craue
liberty
to
vse
a
word
of
Exhortation
vnto
them
,
to
beseech
them
to
giue
me
leaue
to
put
them
in
mind
,
and
to
be
content
to
learne
how
they
came
by
this
right
and
authority
to
be
put
into
their
hands
.
After
that
the
bounds
and
limits
were
assigned
to
euery
Parish
,
and
seuerall
Churches
were
appointed
for
seueral
Ministers
,
and
Lands
and
liuings
bestowed
for
their
maintenance
,
to
the
end
that
euery
one
should
keepe
his
owne
,
and
no
man
to
intrude
vpon
the
right
of
another
,
nor
rob
the
Church
of
that
which
was
giuen
,
there
were
certaine
temporall
men
chosen
,
[
c
](A22481-e61620-b)
c
Marcil
patau
.
desens
.
pac
.
part
.
2.
cap.
14.
either
by
godly
Kinges
,
or
by
such
as
had
endowed
those
Churches
and
giuen
them
Lands
,
to
be
Patrones
of
those
Churches
,
who
might
be
able
and
ready
to
defend
the
Church
rightes
and
priuiledges
,
to
the
end
the
Pastours
themselues
should
with
more
conuenience
and
lesse
incumbrance
,
apply
their
vocations
.
It
was
thought
vnfit
for
them
to
follow
suites
of
Law
,
whereby
their
studies
might
be
distracted
,
and
so
the
people
should
not
be
instructed
:
and
besides
,
those
holy
men
,
resembling
Christ
,
and
imployed
in
the
seruice
of
the
Church
,
would
not
be
contentious
in
the
law
to
striue
with
any
:
whereby
wee
see
they
are
called
Patrones
,
because
they
were
appointed
by
the
first
Doners
,
to
defend
the
right
of
the
Donation
against
all
Intruders
and
Incroachers
vpon
their
guifts
,
and
to
protect
the
Church-liuings
from
the
iniuries
and
insolencies
of
couetous
and
contentious
men
.
They
were
not
appointed
by
the
first
institution
to
bestow
Church-liuings
(
as
now
they
doe
)
but
to
patronize
the
right
of
the
Lands
consecrated
to
the
Church
.
Afterward
,
they
were
allowed
to
nominate
the
Minister
,
that
the
burthen
that
lay
vpon
them
might
be
the
better
borne
,
and
that
the
trouble
might
be
eased
with
some
honour
.
Seeing
therefore
they
haue
as
men
of
trust
,
the
right
of
Patronage
and
presentation
put
into
their
hands
,
and
may
not
onely
defend
the
place
,
but
name
the
person
,
let
them
be
carefull
to
discharge
the
trust
that
is
reposed
in
them
,
and
shew
themselues
worthy
of
that
power
and
priuiledge
committed
vnto
them
.
Againe
,
let
them
consider
that
it
is
a
great
calling
&
of
great
importance
,
and
therefore
great
guifts
are
required
for
the
execution
of
it
.
It
hath
annexed
vnto
it
the
charge
of
Soules
,
and
therefore
is
not
slightly
to
be
passed
ouer
.
Ignorance
shall
excuse
no
man
,
[
d
](A22481-e61660-b)
d
Luke
12
,
48
Hee
that
knoweth
not
his
Maisters
will
,
shall
be
beaten
with
fewer
stripes
:
but
wilfull
ignorance
of
such
as
do
not
know
,
nor
will
not
know
,
is
a
double
sinne
.
This
is
not
spoken
with
any
mallice
or
hatred
to
their
persons
,
but
in
a
desire
of
their
good
,
and
a
loue
to
the
people
,
so
that
we
say
no
otherwise
of
such
Patrones
,
then
Christ
did
of
his
persecutours
;
[
e
](A22481-e61680-b)
e
Luke
23
,
34
Father
,
forgiue
them
,
for
they
know
not
what
they
doe
.
If
negligence
and
carelesnesse
be
the
cause
of
this
offering
of
vnworthy
persons
to
be
the
Ouer-seers
of
the
Church
,
then
[
f
](A22481-e61700-b)
f
Babbin
.
Preface
before
Com.
I
craue
humbly
and
heartily
the
wise
consideration
of
these
profitable
Meditations
.
The
Lord
threatneth
to
the
Watchman
death
,
that
warneth
not
his
hearers
,
[
g
](A22481-e61720-b)
g
Eze.
3
,
17
,
18
and
saith
,
he
will
require
their
blood
at
his
hand
.
If
then
God
haue
made
me
,
or
the
people
hath
chosen
me
,
or
the
Church
hath
suffered
me
to
be
a
Patrone
,
I
ought
thus
to
reason
:
If
I
negligently
place
such
a
one
,
as
for
want
of
ability
cannot
,
or
for
want
of
conscience
,
wil
not
giue
warning
,
and
admonish
the
wicked
of
their
sinnes
,
can
I
want
my
portion
in
the
wrath
of
the
Lord
that
is
threatned
against
all
such
defaults
?
Christ
Iesus
teacheth
,
that
it
is
a
signe
of
loue
[
h
](A22481-e61730-b)
h
Iohn
21
,
15
to
him
in
the
Minister
to
feede
his
Sheepe
,
to
feede
his
Lambes
:
if
then
I
bee
a
Patrone
of
any
place
,
I
must
thinke
that
it
is
a
token
and
witnesse
of
my
loue
to
Christ
,
if
I
cause
his
Sheepe
and
Lambes
to
be
fed
.
And
if
it
be
want
of
loue
in
the
Minister
,
when
he
doth
not
feede
,
but
fleese
the
Sheepe
;
when
he
doth
not
teach
,
but
starue
them
;
is
it
not
so
in
me
,
if
through
my
sluggishnes
and
sin
it
so
come
to
passe
?
It
is
a
great
sin
to
lay
handes
rashly
to
admit
any
into
the
ministery
,
and
thereby
to
giue
that
worthy
calling
to
an
vnworthy
man
:
and
is
it
no
offence
in
me
being
Patrone
,
to
bestow
the
Liuing
vppon
such
a
one
?
If
he
be
to
be
blamed
that
giueth
institution
and
induction
,
hee
cannot
be
excused
that
giueth
the
presentation
.
It
is
noted
by
the
Euangelist
;
[
i
](A22481-e61740-b)
i
Math.
9
,
36.
that
when
Christ
saw
a
great
multitude
of
people
gathered
together
from
all
quarters
,
he
had
compassion
vpon
them
,
because
they
were
as
Sheep
without
a
Shepheard
.
The
word
vsed
in
that
place
,
is
of
great
force
,
deriued
of
a
word
that
sigfieth
the
Entrals
,
the
Bowels
,
and
inward
parts
;
expressing
thereby
,
as
it
were
an
aking
of
his
head
,
or
a
yerning
of
his
Bowels
,
to
see
so
pittifull
a
sight
,
so
dolefull
a
spectacle
.
If
then
there
belong
vnto
me
the
right
of
a
Patronage
,
and
presentation
to
any
Liuing
,
I
must
thus
consider
,
if
I
be
led
by
the
Spirit
of
Christ
,
or
haue
any
zeale
of
his
glory
,
or
care
of
the
saluation
of
his
people
in
me
.
I
must
shew
mercy
and
compassion
to
those
Soules
that
are
so
dearely
bought
and
purchased
,
euen
by
the
precious
blood
of
Christ
.
If
we
haue
an
house
to
build
,
we
will
not
admit
of
euery
Work-man
that
offereth
his
help
,
or
is
commended
to
vs
by
others
,
or
will
labour
best
cheap
:
but
we
wil
make
choyce
of
the
most
expert
and
sufficient
.
And
shall
we
then
chuse
or
commend
to
the
building
of
the
Spirituall
house
of
God
,
euery
Cobler
and
Bungler
,
vnsufficient
persons
;
[
k
](A22481-e61760-b)
k
1
Kin.
12
31
eyther
Ieroboams
Priestes
,
that
were
of
the
lowest
of
the
people
,
[
l
](A22481-e61780-b)
l
1
Sam.
2
,
17.
or
such
as
Elies
Sonnes
,
who
were
the
leudest
of
all
the
people
?
When
the
Tabernacle
of
God
was
to
be
builded
,
they
tooke
not
tag
and
rag
from
among
the
refuse
of
the
Congregation
,
[
m
](A22481-e61800-b)
m
Exod.
31
,
3.
but
such
as
were
filled
with
the
Spirit
of
God
,
in
wisedom
,
in
vnderstanding
,
in
knowledge
,
and
in
al
workmanship
.
If
couetousnes
be
the
cause
of
placing
such
blind
guids
,
which
is
as
great
an
ouer-sight
,
as
to
set
a
blind
man
to
be
a
Watch-man
,
or
a
dumb
man
to
be
a
Messenger
,
or
a
Lame
man
to
be
a
Post
,
or
a
deafe
man
to
bee
a
Iudge
:
we
must
obserue
,
that
the
Lord
compiaineth
in
the
Prophet
;
[
n
](A22481-e61810-b)
n
Mal.
3
,
8.
that
he
was
spoyled
and
robbed
when
the
Tithes
and
offerings
were
taken
away
from
the
true
vse
,
and
from
the
right
Owners
,
and
therefore
would
visit
it
with
a
greeuous
plague
and
heauy
iudgement
.
The
Iewes
in
the
Gospell
alledge
it
vnto
Christ
,
as
an
Argument
of
loue
to
them
and
their
Nation
,
that
the
Centurian
,
whose
Seruant
was
sicke
,
[
o
](A22481-e61830-b)
o
Luke
7
,
5.
had
built
them
a
Synagogue
:
so
that
on
the
otherside
,
they
would
haue
branded
him
with
the
note
of
hating
them
and
their
Nation
,
if
he
had
spoiled
the
Synagogue
,
or
taken
away
the
priuiledges
belonging
vnto
it
.
The
Prophet
Dauid
(
as
we
heard
before
)
would
not
drinke
[
p
](A22481-e61850-b)
p
1
Chron.
11
16.
of
the
Water
of
Bethleem
,
because
it
was
gotten
with
the
danger
of
some
few
mens
Temporall
liues
:
Ought
not
this
to
teach
a
great
conscience
to
euery
one
,
to
take
heede
that
he
doe
not
eate
and
drinke
that
which
hazzardeth
the
Soules
and
bodies
of
many
of
their
Brethren
,
and
to
make
them
afraid
to
cloath
themselues
and
their
families
,
by
leauing
the
people
naked
to
their
enemies
,
to
be
a
pray
vnto
them
,
and
to
be
destroyed
by
them
?
It
is
noted
as
a
thing
worthy
of
note
and
memory
[
q
](A22481-e61870-b)
q
Possid
.
in
vita
August.
10.
24.
in
the
life
of
S.
Austine
,
that
he
sharpely
rebuked
and
reproued
a
Gentleman
in
his
time
,
for
re-calling
and
taking
away
his
owne
guift
,
which
before
he
had
giuen
to
the
maintenance
of
his
Church
:
how
much
more
would
he
haue
beene
offended
if
he
had
liued
in
our
daies
(
wherein
many
are
as
friendlie
and
fauourable
to
the
Ministery
,
as
the
East
wind
is
to
the
fruits
of
the
earth
)
&
how
much
more
seuerely
would
hee
haue
censured
those
Caterpillers
and
Cormorants
,
that
take
away
by
iniurious
customes
and
corruptions
the
maintenance
of
the
Church
,
which
neither
they
nor
their
Fathers
haue
giuen
?
The
ancient
Romaines
by
the
light
of
Nature
(
as
Liuy
[
r
](A22481-e61920-b)
r
Decad.
5.
lib.
2
testifieth
)
disliked
and
checked
Qu.
Fuluius
Flaccus
,
because
he
had
vncouered
a
part
of
Iunoes
Temple
,
to
couer
another
Temple
of
Fortune
with
the
same
Tiles
;
they
tolde
him
that
Pirrhus
or
Hanniball
would
not
haue
done
the
like
,
and
that
it
had
bin
too
much
for
him
to
haue
done
it
to
a
priuate
Cittizens
house
,
being
a
place
farre
inferior
to
a
Temple
,
and
in
conclusion
,
forced
&
compelled
him
to
send
home
those
Tiles
againe
,
by
a
publike
decree
of
the
Senate
.
Let
those
things
be
duely
waied
,
and
make
these
men
ashamed
to
come
behinde
the
Heathen
,
who
did
more
to
their
Idols
,
then
they
will
doe
for
the
honour
of
the
true
God
.
If
they
be
not
hewen
out
of
Oakes
,
and
haue
hearts
of
Flint
,
let
them
open
their
eyes
and
behold
the
oppressions
of
the
Church
,
and
the
pulling
away
in
whole
or
in
part
,
the
prouision
appointed
for
the
Pastor
,
whereby
it
commeth
to
passe
,
that
many
places
want
the
preaching
of
the
Word
,
and
many
Soules
perrish
for
the
want
thereof
.
When
the
[
s
](A22481-e62010-b)
s
1
Sam.
6
,
3.
Philistims
sent
home
Gods
Arke
from
them
,
they
sent
it
not
backe
empty
,
they
returned
it
not
without
a
guift
.
When
Zaccheus
repented
of
his
iniurious
dealing
,
[
t
](A22481-e62040-b)
t
Luke
19
,
8.
hee
offered
to
restore
foure-folde
.
If
these
Church-pollers
,
who
haue
robbed
the
Church
,
and
enriched
themselues
with
the
spoiles
thereof
,
will
not
restore
that
which
they
haue
wrongfully
taken
,
and
make
vp
the
breaches
which
they
haue
wastfully
made
,
beeing
without
the
feare
of
God
,
and
any
fruit
of
true
Religion
,
they
shall
in
the
end
receiue
iudgement
according
to
their
workes
,
and
in
the
meane
season
,
their
owne
consciences
shall
sting
and
torment
them
.
It
goeth
indeede
hard
with
the
poore
Church
that
is
oppressed
,
and
it
groneth
and
sigheth
vnder
the
burden
of
her
oppression
:
yet
in
the
end
,
when
the
Lord
cheefe-Iustice
of
Heauen
and
Earth
shall
pronounce
sentence
against
them
,
it
shall
bee
knowne
that
they
,
who
oppresse
others
,
do
[
u
](A22481-e62050-b)
u
August
.
epist.
211.
more
hurt
themselues
,
then
those
whom
they
oppresse
;
in
as
much
as
the
sorrow
and
smart
of
the
oppressed
haue
an
ende
,
but
the
woe
and
torment
of
the
oppressour
shall
be
euerlasting
,
because
he
heapeth
vnto
himselfe
wrath
,
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
11
Which
in
times
past
was
to
thee
vnprofitable
,
but
now
very
profitable
,
both
to
thee
and
to
me
.
12
Whom
I
haue
sent
againe
:
thou
therefore
receiue
him
;
that
is
,
mine
owne
Bowels
.
-
If
he
will
proue
profitable
vnto
thee
,
then
thou
oughtest
to
receiue
him
,
least
thou
be
found
an
enemy
to
thine
owne
profit
:
-
But
he
will
proue
profitable
vnto
thee
,
-
Receiue
him
therefore
.
This
hath
included
in
it
,
the
force
of
a
close
and
secret
Obiection
.
The
reasons
taken
from
the
Apostle
himselfe
,
are
of
two
sorts
:
first
,
from
his
action
of
sending
him
:
secondly
,
from
the
Communion
and
fellowship
which
Paule
had
with
Philemon
.
The
first
,
touching
his
present
sending
of
his
Seruant
backe
,
is
propounded
,
and
then
the
obiections
that
might
be
alleaged
,
are
preuented
.
The
reason
may
thus
be
concluded
;
-
If
I
haue
sent
him
backe
againe
,
then
thou
oughtest
to
receiue
him
at
my
hands
.
-
But
I
haue
sent
him
backe
againe
vnto
thee
,
Verse
12.
-
Receiue
him
therefore
.
This
is
the
order
of
the
words
,
it
remaineth
breefly
to
vnfolde
the
meaning
&
Interpretation
of
them
.
When
he
saith
of
Onesimus
;
That
he
was
in
times
past
vnprofitable
:
he
meaneth
in
the
time
of
his
ignorance
,
before
his
conuersion
,
before
his
calling
by
the
preaching
of
the
Gospel
,
and
before
he
came
to
the
knowledge
and
vnderstanding
of
true
Religion
.
By
[
Vnprofitable
]
we
must
vnderstand
,
leud
,
vntrusty
,
vnfaithfull
,
stubborne
,
dissolute
,
and
euery
way
carnall
.
Againe
,
when
he
saith
[
But
now
]
he
meaneth
since
his
conuersion
,
and
since
a
new-birth
was
wrought
in
him
,
he
is
made
[
Profitable
]
that
is
;
honest
,
helpfull
,
dutifull
,
faithfull
,
seruiceable
,
so
that
he
opposeth
and
compareth
the
State
and
condition
of
Regenerate
Onesimus
,
with
the
State
and
condition
of
vnregenerate
Onesimus
,
and
maketh
the
one
contrary
to
the
other
.
When
he
willeth
Philemon
to
receiue
him
,
he
meaneth
to
grace
and
fauour
,
forgiuing
and
forgetting
his
former
faults
and
bad
dealing
.
Lastlie
,
when
he
calleth
Onesimus
his
owne
Bowels
;
he
meaneth
as
deare
to
him
,
as
his
owne
Bowels
;
who
,
although
he
were
a
poore
Slaue
and
abiect
Seruant
by
calling
,
and
a
Fugitiue
and
Runna-grate
by
his
former
condition
,
yet
now
greatly
beloued
of
the
Apostle
,
euen
as
himselfe
.
As
if
he
should
say
;
If
thou
louest
mee
,
account
of
him
no
other-wise
then
thou
dost
of
me
,
entertaine
him
as
mine
owne
heart
,
receiue
him
as
my
Sonne
,
and
as
if
hee
were
begotten
of
mine
owne
bowels
.
Thirdlie
,
we
see
in
the
strength
of
the
first
reason
,
that
men
are
greatly
moued
to
doe
any
thing
by
hope
of
receiuing
profit
and
commodity
.
It
is
an
Argument
not
onely
to
induce
prophane
and
vngodly
men
to
commit
wickednesse
,
but
to
perswade
the
godly
and
faithfull
to
follow
holinesse
of
life
.
Whatsoeuer
is
offered
vnto
vs
vnder
the
Title
of
profit
,
doth
carry
with
it
a
certaine
force
and
power
to
lead
vs
to
the
practise
of
it
:
whereby
we
ought
to
learne
,
that
in
moouing
men
to
well
doing
,
wee
may
lawfully
lay
before
them
the
hope
of
Heauen
,
and
assurance
of
profit
;
yea
,
all
men
for
their
better
encouragement
in
the
workes
of
godlinesse
,
may
haue
respect
to
the
profit
of
their
labour
,
and
the
recompence
of
reward
.
True
it
is
,
the
glory
of
God
,
and
the
discharge
of
our
dutie
,
ought
to
be
the
principall
meanes
to
moue
vs
,
but
the
consideration
of
our
owne
profit
should
not
be
neglected
.
Hence
it
is
that
the
Apostle
[
x
](A22481-e62660-b)
x
Tit.
3
,
8
,
9.
mouing
all
that
haue
beleeued
,
to
be
carefull
to
shew
forth
good
workes
,
addeth
;
These
thinges
are
good
and
profitable
vnto
men
:
on
the
other
side
,
remoouing
them
from
foolish
questions
,
and
Genealogies
,
and
contentions
,
and
brawlings
about
the
Law
:
he
concludeth
,
for
they
are
vnprofitable
and
vaine
.
So
the
Apostle
declaring
the
wonderfull
Faith
of
Moses
,
who
refused
to
be
called
the
Sonne
of
[
y
](A22481-e62690-b)
y
Heb.
11
,
26.
Pharoahs
Daughter
,
chose
rather
to
suffer
aduersity
with
the
people
of
God
,
and
esteemed
the
rebuke
of
Christ
greater
riches
then
the
treasures
of
Aegipt
,
sheweth
,
that
he
had
respect
to
the
recompence
of
the
reward
.
Fourthly
,
Paules
sending
is
made
a
reason
for
Philemons
receiuing
,
and
he
concludeth
,
that
he
is
to
bee
receiued
of
his
Maister
,
because
hee
is
sent
backe
by
Paule
himselfe
.
For
seeing
Onesimus
returned
not
of
his
owne
accord
,
or
through
compulsion
of
others
,
or
through
danger
of
law
,
or
through
feare
of
punishment
,
but
by
the
purpose
and
appointment
of
Paul
,
and
came
not
againe
empty
,
but
laden
with
letters
of
commendation
;
it
serueth
highly
to
set
forth
the
matter
.
To
present
himselfe
in
this
sort
before
his
Maister
,
by
the
direction
and
aduise
of
Paule
,
was
more
then
if
he
had
returned
of
his
owne
head
,
and
it
was
more
effectuall
to
mooue
Philemon
to
receiue
him
:
which
teacheth
vs
,
that
the
authour
and
perswader
of
any
iourney
or
embassage
,
doth
serue
greatly
to
commend
the
iourney
,
and
to
set
forth
the
embassage
it selfe
;
and
therefore
a
message
sent
from
a
faithfull
and
good
man
,
is
not
lightly
to
be
passed
ouer
,
or
rashly
to
bee
contemned
,
or
vnreuerently
to
be
receiued
of
him
to
whom
it
is
sent
.
Lastly
,
we
are
to
obserue
the
tender
and
inward
affection
of
Paul
toward
Onesimus
,
who
was
as
deare
vnto
him
as
his
owne
bowels
,
and
therefore
would
haue
him
so
receiued
and
respected
,
as
hee
would
receiue
and
respect
his
owne
bowels
.
Where
we
see
,
that
together
with
his
petition
,
he
bewraieth
and
discloseth
his
affection
toward
him
for
whom
hee
maketh
request
.
This
teacheth
vs
,
partly
,
that
to
the
end
our
request
and
commendation
may
take
place
,
and
worke
in
him
whom
we
beseech
and
entreat
,
wee
ought
to
shew
our
loue
,
and
make
manifest
our
deare
affection
for
him
,
in
the
manner
of
making
of
our
suit
and
supplication
;
and
partly
,
that
whosoeuer
is
truelie
turned
vnto
God
,
and
repenteth
of
his
sinnes
from
the
bottome
of
his
heart
,
ought
to
be
dearely
beloued
of
vs
;
yea
,
albeit
he
were
a
Seruant
,
a
Fugitiue
,
and
one
stained
with
much
wickednesse
.
For
a
sound
conuersion
of
the
hart
,
doth
blot
out
all
reproach
from
the
penitent
,
and
raseth
out
of
our
minds
all
remembrance
of
former
offences
,
as
if
they
had
neuer
beene
committed
.
These
are
the
generall
obseruations
:
now
let
vs
discend
to
the
particular
doctrines
.
[
Which
in
times
past
was
to
thee
vnprofitable
,
but
now
very
profitable
,
both
to
thee
and
to
me
.
]
We
heard
before
,
that
in
these
wordes
one
Argument
is
included
,
to
perswade
Philemon
to
receiue
his
Seruant
,
which
is
,
because
howsoeuer
he
had
beene
vnprofitable
,
now
he
was
turned
to
be
most
profitable
.
In
which
Wordes
the
Apostle
maketh
an
allusion
,
to
name
Onesimus
,
which
in
the
originall
signifieth
profitable
.
It
is
an
vsuall
and
common
thing
in
the
Prophets
,
to
allude
to
the
Names
of
Men
and
Women
,
of
Citties
and
Countries
,
and
from
thence
to
draw
some
profitable
consideration
and
conclusion
,
that
thereby
they
may
mooue
to
some
vertue
,
or
condeme
some
vice
,
or
giue
warning
of
some
iudgement
,
or
set
forth
some
mercy
of
God
.
The
like
it
were
easie
to
shew
in
the
New-Testament
.
So
in
this
place
,
the
Apostle
putting
Philemon
in
hope
of
receiuing
profit
by
him
,
alludeth
to
the
Name
of
Onesimus
,
that
is
profitable
.
In
like
manner
,
[
z
](A22481-e62900-b)
z
Sophocles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
one
of
the
Heathen
Poets
vsing
this
Name
,
hath
a
wise
and
worthy
sentence
;
The
gifts
of
Enemies
,
are
not
guifts
,
nor
profitable
.
The
last
word
is
the
same
with
the
Name
of
this
Seruant
,
wherefore
it
is
as
much
as
if
the
Apostle
should
haue
saide
;
I
doe
not
feare
,
and
doe
not
thou
doubt
,
but
he
will
behaue
himselfe
answerable
to
my
expectation
and
commendation
giuen
of
him
,
beseeming
the
profession
of
the
Faith
worthy
his
owne
Name
,
and
will
approoue
himselfe
vnto
thee
to
be
a
right
Onesimus
,
that
is
;
thrifty
and
profitable
.
Before
he
was
Onesimus
in
name
,
now
he
is
so
in
deede
:
before
he
held
the
Title
,
now
hee
hath
the
truth
;
before
thou
sawest
the
shaddow
,
now
thou
shalt
see
the
substance
;
thou
hast
had
experience
of
his
vnprofitablenesse
,
now
shalt
thou
haue
the
benefit
of
the
profit
that
he
bringeth
with
him
,
being
made
a
new
Creature
in
Christ
Iesus
.
We
learne
from
hence
,
[
a
](A22481-e62970-b)
a
Doctrine
1.
Christian
religion
maketh
a
man
profitable
and
helpefull
to
others
,
that
before
hath
beene
iniutious
and
hurtfull
.
that
Christian
Faith
or
Religion
,
of
a
man
vnprofitable
,
maketh
him
profitable
;
and
of
one
vnfit
,
maketh
him
fit
to
euery
good
woorke
.
The
conuersion
of
men
to
the
true
Faith
,
worketh
the
greatest
change
and
alteration
that
can
be
,
and
maketh
them
good
,
profitable
,
and
helpefull
vnto
others
,
that
haue
beene
before
,
vniust
,
iniurious
,
cruell
,
and
hurtfull
.
This
appeareth
by
the
Prophesie
of
Esaias
,
[
b
](A22481-e63000-b)
b
Esay
.
11
,
6
,
7.
where
hee
sheweth
;
That
the
Wolfe
shall
dwell
with
the
Lambe
,
and
the
Leopard
shall
lie
with
the
Kidde
,
and
the
Calfe
,
and
the
Lyon
,
and
the
fat
Beast
together
,
and
a
little
Childe
shall
leade
them
:
the
Cow
and
the
Beare
shall
feede
,
and
their
young
ones
shall
lie
together
,
and
the
Lyon
shall
eate
Straw
like
the
Bullocke
:
the
Suckling
Child
shal
play
vpon
the
hole
of
the
Aspe
,
and
the
weined
Childe
shall
put
his
hand
in
the
Cockatrice
hole
.
These
things
are
not
litterally
to
be
vnderstood
,
but
he
meaneth
by
these
Beastes
,
men
of
a
rauenous
and
brutish
Nature
,
who
when
they
shall
bee
brought
into
the
Kingdome
of
God
,
and
Church
of
Christ
,
they
shall
lay
aside
their
wicked
and
Woluish
properties
,
and
become
louing
,
gentle
,
kind
,
and
curteous
one
to
another
.
This
the
Apostle
teacheth
.
Ephe.
2
,
11.
[
c
](A22481-e63030-b)
c
Ephe.
2
,
11
,
12
,
13.
Col.
1
,
21
,
22.
Remember
that
ye
being
in
times
past
Gentiles
in
the
Flesh
,
and
called
vncircumcision
of
them
,
which
are
called
Circumcision
in
the
Flesh
,
made
with
handes
,
that
ye
were
at
that
time
without
Christ
,
and
were
Aliants
from
the
Common-wealth
of
Israell
,
and
were
Strangers
from
the
Couenants
of
promise
,
and
had
no
hope
,
and
were
without
GOD
in
the
World
:
but
now
in
Christ
Iesus
ye
which
once
were
farre
off
,
are
made
neere
by
the
blood
of
Christ
.
It
is
noted
in
the
Words
of
the
Prophet
,
and
of
the
Angell
;
[
d
](A22481-e63050-b)
d
Mal.
4
,
6.
Luke
1
,
17.
That
Iohn
the
Baptist
,
by
the
power
and
force
of
his
Ministry
,
shall
turne
the
hearts
of
the
Fathers
to
the
Children
,
and
the
disobedient
to
the
wisedome
of
the
iust
Men
,
to
make
ready
a
people
prepared
for
the
Lord
.
This
truth
is
farther
confirmed
vnto
vs
by
sundry
examples
,
as
by
the
example
of
Paule
toward
others
,
and
others
toward
Paule
.
Let
vs
looke
vpon
the
example
of
Paule
,
no
man
is
ignorant
,
that
before
his
conuersion
to
the
true
Faith
of
Christ
,
he
was
[
e
](A22481-e63110-b)
e
1
Tim.
1
,
13
1
Cor.
15
,
9.
Actes
9
,
1
,
2.
a
bloody
Persecuter
,
an
horrible
Blasphemer
,
and
a
cruell
Oppressor
,
one
that
made
hauocke
of
the
Church
of
God
,
and
sought
to
ouerthrow
Religion
:
but
after
hee
was
called
to
the
knowledge
of
Christ
,
he
was
turned
into
a
new
man
,
he
became
gentle
vnto
all
,
hee
thirsted
after
their
Saluation
,
which
is
the
sincerest
Testimony
of
the
soundest
loue
.
The
like
affection
we
see
in
the
Iayler
after
his
conuersion
.
He
had
executed
his
office
with
all
rigour
and
extreamity
;
[
f
](A22481-e63120-b)
f
Actes
16
,
24
,
33.
He
cast
the
Apostles
into
the
inner
Prison
,
und
made
their
Feete
fast
in
the
Stockes
,
because
hee
would
be
more
sure
of
them
:
but
immediatly
after
the
feeling
of
the
Earthquake
,
the
hearing
of
Paule
,
the
opening
of
the
Prison
,
the
preaching
of
the
Faith
,
and
turning
of
his
heart
;
He
tooke
them
the
same
houre
of
the
night
and
washed
their
stripes
,
and
was
baptized
with
all
that
belonged
vnto
him
.
Whereby
we
see
the
fruit
of
his
vnfained
loue
,
after
the
truth
of
his
vnfained
conuersion
.
Before
he
shewed
his
cruelty
,
now
he
testifieth
his
Charitie
;
before
he
manifested
his
rage
,
now
he
declareth
his
Religion
;
before
we
heard
of
his
fury
,
now
we
see
his
Faith
.
The
Iewes
,
that
crucified
the
Lorde
of
glory
,
and
shed
innocent
blood
,
euen
the
blood
of
the
Sonne
of
God
,
[
g
](A22481-e63170-b)
g
Act.
2
,
40
,
41
42
,
43
,
44
,
45
,
46
,
47.
when
they
were
exhorted
to
amend
their
liues
,
and
to
saue
themselues
from
that
froward
Generation
:
they
receiued
his
word
,
they
were
added
to
the
Church
,
they
continued
in
the
Doctrine
of
the
Apostles
,
in
the
fellowship
of
the
faithfull
,
in
the
singlenesse
of
heart
,
in
the
breaking
of
Bread
,
in
the
communication
of
goods
,
in
the
praising
of
God
,
in
the
selling
of
their
possessions
,
and
in
the
distribution
of
them
to
all
men
,
as
euery
one
had
neede
.
The
like
we
see
in
Zaccheus
,
he
was
at
the
first
a
Publican
,
a
cheefe
receiuer
of
the
tribute
,
and
a
cheefe
deceiuer
of
the
people
,
he
had
robbed
many
by
false
accusations
,
[
h
](A22481-e63190-b)
h
Luke
19
,
2
,
7
,
8.
so
that
he
was
growne
rich
,
and
by
his
Riches
,
into
reproach
and
hatred
:
but
when
Christ
had
reueiled
himselfe
vnto
him
,
he
stood
forth
and
saide
vnto
the
Lord
:
Behold
,
Lord
,
halfe
my
goods
I
giue
vnto
the
poore
,
and
if
I
haue
taken
from
any
man
by
forged
cauillation
,
I
restore
him
fourefold
.
This
is
a
great
worke
of
God
that
he
worketh
at
our
conuersion
,
which
the
[
i
](A22481-e63220-b)
i
1
Cor.
6
,
10
,
11.
Apostle
speaketh
off
.
1.
Corin.
6
,
10
,
11.
Be
not
deceiued
,
neither
Fornicatours
,
nor
Idolatours
,
nor
Adulterers
,
nor
Wantons
,
nor
Buggerers
,
nor
Theeues
,
nor
Couetous
,
nor
Drunkards
;
shall
inherit
the
Kingdome
of
GOD
:
and
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.
All
these
Testimonies
and
examples
teach
vs
,
that
where
is
a
right
conuersion
of
the
heart
,
there
is
also
a
true
alteration
of
the
life
;
and
where
there
is
an
embracing
of
the
true
Christian
Religion
,
there
is
a
change
of
our
conuersation
.
[
k
](A22481-e63270-b)
k
Ro.
1
,
29
,
10
2
Tim.
3
,
2
,
3
,
4
Beeing
full
of
all
vnrighteousnesse
,
Fornication
,
wickednesse
,
couetousnesse
,
maliciousnesse
,
full
of
Enuy
,
of
Murther
,
of
Debate
,
of
deceit
,
taking
all
thinges
in
the
euill
part
,
Whisperers
,
Backe-biters
,
Haters
of
GOD
,
Doers
of
wrong
,
proud
,
Boasters
,
Inuenters
of
euill
thinges
,
disobedient
to
Parents
,
without
vnderstanding
,
Couenant-breakers
,
without
naturall
affection
,
such
as
can
neuer
be
appeased
,
mercilesse
,
Louers
of
themselues
,
curssed
speakers
,
vnthankefull
,
vnholy
,
false
accusers
,
intemperate
,
fierce
,
no
louers
at
all
of
them
which
are
good
,
Traytors
,
heady
,
high-minded
,
louers
of
pleasures
,
more
then
louers
of
God
,
hauing
a
shew
of
godlinesse
,
but
haue
denyed
the
power
thereof
.
Behold
heere
a
Glasse
to
behold
our selues
in
,
a
perfect
Glasse
to
looke
vpon
,
that
we
may
see
our selues
,
and
know
our selues
what
we
are
.
And
albeit
all
these
sinnes
doe
not
actually
breake
out
of
vs
,
yet
they
are
all
originallie
bred
in
vs
:
and
albeit
the
fruit
of
them
doe
not
appeare
outwardly
,
yet
the
very
Spawne
and
Seede
of
them
remaineth
inwardly
:
and
albeit
we
doe
not
feele
the
Branches
,
yet
we
haue
cause
to
feare
the
bitter
Rootes
and
Remnants
and
Reliques
,
of
them
that
are
deepely
setled
in
the
Garden
and
Ground
of
our
hearts
.
Seeing
therefore
our
Nature
is
thus
corrupt
,
and
we
so
farre
alienated
and
estranged
one
from
another
,
we
cannot
be
healthfull
or
profitable
to
any
of
Gods
people
and
Children
.
Our
Sauiour
teacheth
,
[
l
](A22481-e63300-b)
l
Iohn
15
,
19.
and
10
,
2.
That
the
Men
of
this
World
should
alwaies
hate
his
Seruants
,
and
be
vnto
to
them
as
Wolues
to
the
Lambs
;
yea
,
that
the
time
should
come
,
that
they
which
kill
them
,
should
thinke
they
did
God
good
seruice
.
This
is
it
which
the
Apostle
speaketh
and
confesseth
as
well
of
himselfe
,
as
of
others
;
[
m
](A22481-e63320-b)
m
Tit.
3
,
3
,
4.
We
our selues
also
,
were
in
times
past
vnwise
,
disobedient
,
deceiued
,
seruing
the
lustes
and
diuerse
pleasures
,
liuing
in
maliciousnesse
and
enuy
,
hatefull
and
hating
one
another
,
vntill
the
bountifulnesse
and
loue
of
GOD
our
Sauiour
appeared
;
who
according
to
his
mercy
saued
vs
,
by
the
washing
of
the
Newe-birth
,
and
renewing
of
the
Holie-Ghost
.
This
is
our
naturall
condition
,
before
wee
haue
freedome
from
this
thraldome
,
and
deliuerance
out
of
this
misery
which
we
bring
with
vs
,
and
vpon
vs
.
[
n
](A22481-e63360-b)
n
Esay
65
,
25.
Actes
24
,
16.
That
the
Wolfe
and
the
Lambe
shall
feede
together
,
and
the
Lyon
shall
eate
Straw
like
the
Bullocke
,
and
to
the
Serpent
Dust
shall
be
his
Meate
:
Hee
addeth
;
They
shall
no
more
hurt
nor
destroy
in
all
mine
holy
Mountaine
,
saith
the
Lord
.
The
Apostle
saith
,
Actes
24
,
16.
I
endeuour
my selfe
to
haue
alwayes
a
cleere
conscience
toward
God
and
toward
men
.
Christ
Iesus
himselfe
saith
,
[
o
](A22481-e63410-b)
o
Iohn
4
,
34.
My
meate
is
,
that
I
may
doe
the
will
of
him
that
sent
me
,
and
finish
his
worke
.
So
it
is
,
and
will
be
meate
and
drinke
to
euery
one
of
vs
,
if
we
belong
vnto
him
,
to
doe
good
vnto
all
Men
;
yea
,
euen
our
Enemies
and
Persecutours
,
as
appeareth
in
the
example
of
Stephen
,
who
prayed
for
his
vtter
Enemies
,
that
hated
him
with
deadly
hatred
,
and
stoned
him
to
death
:
and
in
the
example
of
Ioseph
,
when
his
Brethren
feared
reuenge
,
and
to
be
rewarded
euill
for
euill
,
according
to
their
deserts
,
he
said
:
Feare
not
,
for
am
not
I
vnder
God
?
Thus
hee
comforted
them
,
and
spake
kindelie
vnto
them
.
[
p
](A22481-e63480-b)
p
Esay
11
,
9.
For
the
Earth
shall
be
full
of
the
knowledge
of
the
Lord
,
as
the
Waters
that
couer
the
Sea
.
We
saw
and
shewed
this
before
in
the
example
of
Paule
,
we
cannot
doubt
,
but
he
was
before
his
conuersion
,
as
a
roaring
Lyon
,
and
as
a
raging
Wolfe
against
the
poore
Lambes
of
Christ
:
but
being
made
a
Christian
,
and
called
to
the
knowledge
of
the
truth
from
Heauen
,
he
couched
down
quietly
with
them
,
so
that
we
may
truely
say
with
the
Prophet
;
That
the
wolfe
did
dwell
the
Lambe
,
the
Leopard
did
lie
with
the
Kid
,
the
Lyon
did
eate
Straw
like
the
Bullocke
.
Seeing
then
,
that
the
conuersion
of
a
man
worketh
in
him
the
loue
of
God
and
man
,
seeing
before
true
conuersion
we
hate
others
,
and
other
hate
vs
;
and
lastly
,
seeing
after
true
conuersion
we
beginne
to
make
conscience
of
hurting
and
harming
others
;
it
followeth
,
that
such
as
by
nature
were
as
Beares
and
Buls
,
as
Aspes
and
Vipers
,
as
Wolues
and
Cockatrices
,
as
Lyons
and
Leopards
;
that
is
,
fierce
,
cruell
,
couetous
,
iniurious
,
and
vniust
,
being
conuerted
to
the
Faith
,
and
gathered
into
the
Church
,
are
made
gentle
,
milde
,
and
mercifull
.
[
q
](A22481-e63560-b)
q
Iob.
21
,
14
,
15.
They
spend
their
daies
in
wealth
,
and
suddenly
they
go
downe
to
the
Graue
;
They
say
also
vnto
God
:
Depart
from
vs
,
for
we
desire
not
the
knowledge
of
thy
waies
:
Who
is
the
Almighty
,
that
we
should
serue
him
?
And
what
profit
should
we
haue
,
if
we
should
pray
vnto
him
?
This
is
the
voyce
of
Atheists
that
regard
not
God
;
yea
,
that
thinke
there
is
no
God
.
But
true
Religion
bringeth
with
it
the
greatest
profit
,
and
no
gaine
is
comparable
vnto
it
.
It
maketh
vs
profitable
to
our selues
and
others
:
the
benefit
that
it
bringeth
to
others
,
is
both
to
their
Bodies
and
Soules
.
Hence
it
is
that
the
Wise
man
saith
;
[
r
](A22481-e63610-b)
r
Pro.
3
,
14
,
19
The
Marchandize
thereof
,
is
better
then
the
Marchandize
of
Siluer
,
and
the
gaine
thereof
is
better
then
Gold
,
it
is
,
more
precious
then
Pearles
,
and
all
things
that
thou
canst
desire
,
are
not
to
be
compared
to
her
;
Length
of
daies
is
in
her
right
hand
,
and
in
her
left
hand
riches
and
glory
:
her
waies
are
waies
of
pleasure
,
and
all
her
pathes
prosperity
,
she
is
a
Tree
of
Life
to
all
that
lay
hold
vpon
her
,
and
blessed
is
he
that
retaineth
her
.
Howsoeuer
therefore
the
World
,
and
the
Children
of
this
World
,
doe
repute
and
esteeme
of
godlinesse
,
it
is
most
certaine
it
is
the
greatest
Iewell
,
and
offereth
all
other
blessings
with
it
.
Heereunto
accordeth
the
saying
of
the
Apostle
,
[
s
](A22481-e63630-b)
s
1
Tim.
6
,
6.
Godlinesse
is
great
gaine
,
if
a
man
be
content
with
that
he
hath
.
And
in
another
place
;
[
t
](A22481-e63650-b)
t
1
Tim.
4
,
8.
Bodily
exercise
profiteth
little
,
but
godlinesse
is
profitable
vnto
all
thinges
,
which
hath
the
promise
of
the
life
present
,
and
of
that
which
is
to
come
.
What
can
be
more
profitable
,
then
that
which
maketh
a
man
happy
and
blessed
,
who
is
,
by
the
fall
of
man
(
and
the
corruption
of
his
nature
)
curssed
and
miserable
?
And
who
is
it
that
doth
not
desire
blessednesse
?
But
godlinesse
ioyned
with
true
conuersion
of
a
Sinner
to
God
,
maketh
his
State
and
standing
blessed
.
The
Psalmist
witnesseth
,
That
he
is
[
u
](A22481-e63680-b)
u
Psal.
112
,
1.
&
119
,
1
,
2.
&
1
,
1
,
2.
blessed
that
feareth
the
Lord
,
and
delighteth
greatly
in
his
Commaundements
:
blessed
are
they
that
are
vpright
in
their
way
,
and
walke
in
the
way
of
the
Lord
:
blessed
are
they
that
keepe
his
Testimonies
,
and
seeke
him
with
their
whole
hearts
:
blessed
is
the
man
that
walketh
not
in
the
counsels
of
the
wicked
,
but
delighteth
in
the
law
of
the
Lorde
,
and
exerciseth
himselfe
therein
day
and
night
.
What
can
be
more
profitable
then
to
haue
interest
in
Christ
the
treasure
of
al
treasures
,
and
the
Iewell
of
all
Iewels
;
to
haue
him
our
Mediator
,
our
Redeemer
,
our
Sauiour
?
But
when
once
we
are
truly
conuerted
,
wee
haue
gotten
Christ
,
he
is
become
ours
,
we
haue
him
dwelling
in
vs
,
him
I
say
[
x
](A22481-e63710-b)
x
Col.
1
,
18
,
19
and
2
,
9.
Ephes.
3
,
17.
Iohn
17
,
3.
in
whom
dwelleth
the
fulnesse
of
the
Godhead
bodily
,
who
is
the
head
of
the
church
,
whom
to
know
is
eternall
life
.
By
him
our
bondage
is
turned
into
freedome
,
our
beggery
into
riches
,
out
thraldome
into
liberty
,
our
death
into
life
.
Who
is
it
then
can
be
so
simple
or
ignorant
,
to
affirme
that
profession
to
be
without
gaine
and
profit
,
that
bringeth
Christ
Iesus
with
it
,
in
whom
all
treasures
are
hid
and
had
?
Or
who
can
be
so
sottish
or
sencelesse
to
deny
,
that
when
wee
haue
done
all
that
we
can
,
our
meanes
are
too
slender
,
our
cost
too
smal
,
our
time
too
short
,
and
our
labour
too
little
,
in
seeking
to
finde
him
,
and
in
digging
and
deluing
after
him
.
For
if
we
finde
him
,
we
are
sure
to
find
al
things
,
and
to
want
nothing
that
is
good
.
What
thing
can
be
more
profitable
then
that
which
giueth
a
man
iust
Title
to
Gods
blessings
,
and
a
sanctified
vse
of
his
creatures
?
The
vngodly
man
that
is
not
conuerted
to
God
,
but
peruerted
in
all
his
wayes
,
hath
no
part
or
interest
in
the
promises
and
mercies
of
God
,
to
warme
himselfe
with
his
wooll
,
to
feede
himselfe
with
his
meate
:
[
y
](A22481-e63720-b)
y
Psal.
50
,
10.
For
all
the
Beasts
of
the
Forrests
are
his
,
and
the
beasts
on
a
thousand
Mountaines
.
Such
as
are
wicked
persons
,
are
wrongfull
Vsurpers
,
and
vniust
intruders
vppon
the
Lords
goods
,
and
the
portion
that
he
hath
prepared
for
his
owne
people
,
nay
they
are
shamefull
Theeues
,
and
shamelesse
Robbers
that
steal
from
the
godly
,
that
which
was
created
for
them
,
bestowed
vpon
them
,
and
sanctified
vnto
them
.
Hence
it
is
,
that
the
Apostle
saith
,
[
z
](A22481-e63740-b)
z
Titus
1
,
15.
Vnto
the
pure
are
all
thinges
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
minds
and
consciences
are
defiled
.
In
Adam
we
haue
lost
the
pure
and
free
vse
of
the
creatures
of
God
;
in
Christ
Iesus
the
second
Adam
,
and
[
a
](A22481-e63780-b)
a
Heb.
1
,
2.
heyre
of
al
things
,
we
recouer
our
Title
vnto
them
againe
.
Now
,
that
which
putteth
vs
in
possession
,
and
bringeth
the
full
fruition
with
freedome
of
conscience
,
and
comfort
of
heart
of
all
these
things
,
must
needs
be
holden
most
helpefull
and
profitable
vnto
vs
in
this
life
.
Last
of
all
,
if
wee
consider
the
enduring
and
continuing
of
the
gaine
of
godlinesse
,
we
shall
finde
the
price
of
it
to
be
aboue
all
other
commodities
:
the
sweetnesse
whereof
may
delight
vs
,
and
the
contentment
thereof
may
satisfie
vs
,
and
the
certainty
thereof
,
may
allure
vs
to
the
seeking
and
preferring
of
it
before
all
other
,
and
to
trauell
and
trafficke
for
it
farre
and
neere
.
What
commodity
canst
thou
name
or
remember
,
that
the
richest
Marchants
bring
from
strange
Countries
,
which
is
not
subiect
to
be
lost
by
land
,
and
to
perish
by
the
Sea
,
by
stormes
,
by
robbers
,
by
rouers
,
by
tempestes
and
shipwracke
,
so
that
when
thou
hast
fetched
it
with
the
greatest
danger
of
thy
life
,
it
may
be
taken
from
thee
,
and
thou
from
it
,
which
maketh
it
to
bee
but
a
shadow
of
true
gaine
?
But
the
profit
of
godlinesse
is
of
a
contrary
Nature
,
if
once
we
haue
gotten
this
Pearle
,
the
Theefe
cannot
steale
it
,
the
moth
cannot
corrupt
it
,
the
Sea
cannot
drown
it
,
the
rust
cannot
fret
it
,
the
Land
cannot
loose
it
,
the
length
of
time
cannot
consume
it
,
the
greatnesse
of
danger
cannot
take
it
from
vs
;
the
vnfaithfulnesse
of
seruaunts
,
the
subtlety
of
enemies
,
the
fraud
of
false
Brethren
,
the
force
of
the
mighty
,
the
violence
of
the
Oppressor
,
the
partiality
of
the
Iudge
,
the
wresting
of
the
Lawe
,
can
neuer
depriue
vs
or
debarre
vs
of
this
benefite
;
yea
,
[
b
](A22481-e63800-b)
b
Cicer.
pro
Archia
poeta
.
that
which
an
Heathen
man
saide
once
of
humaine
learning
,
may
more
truly
and
iustly
be
spoken
of
godlinesse
,
which
indeed
is
true
learning
;
the
which
whosoeuer
wanteth
(
what
Ornaments
of
Nature
and
Art
soeuer
otherwise
he
hath
)
is
vtterly
vnlearned
;
nay
a
starke
foole
:
It
will
follow
vs
as
a
sweete
guide
abroad
,
to
solace
vs
,
it
will
stay
with
vs
a
pleasant
companion
to
delight
vs
at
home
;
it
will
lye
with
vs
as
a
bed-fellow
in
the
night
,
to
teach
vs
whereon
to
meditate
;
it
will
sit
downe
with
vs
as
a
guest
at
the
Table
to
direct
vs
;
it
wil
bee
with
vs
as
a
skilfull
Physitian
in
sicknesse
to
comfort
vs
;
it
will
sticke
and
stand
to
vs
in
prosperity
,
to
humble
vs
;
it
will
cleaue
fast
to
vs
in
aduersity
,
and
in
the
euil
day
to
refresh
vs
;
it
will
waite
vppon
vs
in
death
,
it
will
descend
with
vs
into
the
graue
,
it
will
ascend
with
vs
into
heauen
,
and
alwayes
follow
vs
from
place
to
place
,
as
the
shadow
doth
the
body
.
This
made
the
Apostle
Iohn
say
,
Blessed
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
Reuel.
14
,
13.
To
conclude
therefore
,
so
often
as
wee
thinke
of
true
Religion
,
or
remember
the
day
of
our
conuersion
,
we
must
think
with
our selues
,
that
we
made
the
most
blessed
change
that
euer
was
made
,
and
hold
this
for
a
firme
and
sure
principle
,
that
no
gaine
is
like
to
this
gaine
,
no
profit
like
to
this
profit
.
[
c
](A22481-e63890-b)
c
1
Kin.
18
,
13
the
Prophets
of
God
from
the
sword
of
the
persecutor
,
and
fed
them
in
the
Caue
in
the
time
of
famine
.
The
Prophet
affirmeth
and
assureth
,
that
such
shall
dwell
in
the
Tabernacle
of
the
Lord
,
and
rest
in
his
holy
mountain
,
as
make
much
[
d
](A22481-e63900-b)
d
Psal.
15
,
4.
of
those
that
feare
the
Lord
,
and
honour
them
whome
God
hath
honoured
.
To
this
purpose
,
the
Apostle
setteth
this
downe
as
a
certain
signe
of
our
adoption
,
that
God
accepteth
vs
as
his
sonnes
and
daughters
,
to
wit
;
our
loue
to
the
Saints
,
[
e
](A22481-e63910-b)
e
1
Ioh.
3
,
14
We
know
that
we
are
translated
from
death
to
life
,
because
we
loue
the
Brethren
.
Euery
one
must
be
able
to
shew
the
soundnesse
of
his
faith
,
and
the
truth
of
his
conuersion
,
by
the
fruits
of
his
calling
,
[
f
](A22481-e63930-b)
f
Math.
3
,
8.
and
by
the
workes
of
regeneration
and
amendment
of
life
.
An
iniurious
man
,
that
loueth
himselfe
,
but
not
another
,
that
hath
no
care
to
doe
good
to
his
Brother
,
but
to
himselfe
onely
,
is
not
yet
truely
conuerted
to
God
,
nor
deliuered
from
the
bondage
of
sinne
,
nor
made
a
member
of
Christ
,
nor
engrafted
into
the
true
Church
,
nor
endued
with
the
grace
of
sanctification
;
he
is
yet
in
the
flesh
,
and
not
in
the
spirit
;
he
is
yet
in
death
,
not
restored
to
life
;
he
is
the
bondslaue
of
Sathan
,
not
brought
into
the
liberty
of
the
sonnes
of
God
.
For
where
there
is
no
change
in
conuersation
,
there
can
bee
no
assurance
of
true
conuersion
.
The
meditation
of
this
point
,
must
enter
deeply
into
our
harts
,
&
teach
vs
to
try
our
selus
,
whether
as
yet
we
born
again
by
water
and
the
spirit
,
or
not
.
Whosoeuer
can
say
thus
,
I
haue
beene
in
bondage
to
sin
,
now
I
am
set
free
;
I
haue
beene
the
prisoner
of
Satan
,
now
I
am
at
liberty
;
I
haue
liued
vnprofitably
to
God
,
vnprofitably
to
my selfe
,
vnprofitably
to
others
,
now
I
haue
learned
to
lead
my
life
to
the
honour
of
God
,
to
the
benefite
of
my
brethren
,
and
to
the
comfort
of
mine
owne
soule
;
whosoeuer
(
I
say
)
can
say
thus
,
may
be
assured
of
his
conuersion
and
turning
vnto
God
,
and
that
God
hath
begun
his
good
worke
in
him
,
which
hee
will
finish
at
the
appearance
of
Iesus
Christ
.
Let
vs
all
therefore
know
and
consider
,
that
it
is
required
of
vs
to
repent
of
sinnes
,
to
turne
to
God
,
to
chaunge
our
hearts
,
and
to
amend
our
liues
,
that
so
we
may
bring
forth
the
fruits
of
righteousnesse
,
and
expresse
our
obedience
to
the
Gospell
.
To
be
without
the
fruits
of
the
Gospel
,
is
to
denie
the
Gospell
;
and
to
be
without
godlinesse
of
conuersation
,
is
to
be
without
Christ
;
and
to
bee
without
an
heart
inwardly
sanctifyed
,
and
without
a
life
outwardly
regenerated
,
is
to
be
without
faith
.
It
had
beene
better
for
vs
that
we
had
neuer
had
the
Gospell
offered
vnto
vs
,
then
to
haue
it
,
&
to
contemne
it
:
It
had
beene
better
we
had
alwayes
remained
in
darknesse
,
then
to
haue
light
come
among
vs
,
and
not
to
walke
in
the
light
.
It
is
a
worthy
exhortation
that
the
Apostle
maketh
to
the
Thessalonians
,
[
g
](A22481-e63960-b)
g
1
Thess.
5
,
5
,
6
,
7
,
8.
Yee
are
all
the
Children
of
light
,
and
the
children
of
the
day
:
we
are
not
of
the
night
,
neither
of
darkenesse
.
Therefore
,
let
vs
not
sleepe
as
others
do
,
but
let
vs
watch
and
be
sober
:
for
they
that
sleepe
,
sleepe
in
the
night
,
and
they
that
bee
drunken
,
are
drunken
in
the
night
:
but
let
vs
which
are
of
the
day
,
be
sober
,
putting
on
the
Brest-plate
of
faith
and
loue
,
and
of
the
hope
of
saluation
for
an
Helmet
.
It
is
not
euery
[
h
](A22481-e63980-b)
h
Math.
7
,
21.
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
heauen
,
but
he
that
hath
an
earnest
and
carefull
endeuour
to
do
his
will
.
It
is
not
enough
for
vs
to
bee
called
a
Christian
,
to
beare
the
name
of
a
Protestant
,
to
renounce
the
name
of
a
Papist
,
to
make
shew
of
the
true
Religion
,
and
to
be
an
hearer
of
the
word
:
we
haue
learned
better
things
,
and
must
giue
an
account
of
a
farther
dutie
.
Many
stand
in
the
midway
,
and
haue
not
proceeded
to
learne
and
practise
those
duties
.
We
must
hate
all
ignorance
of
God
and
of
his
word
,
which
is
the
Mother
and
Mistris
of
all
sinne
and
error
:
we
must
loue
and
embrace
the
knowledge
of
God
reuealed
and
offered
vnto
vs
from
time
to
time
:
we
must
seeke
after
it
as
a
Treasure
,
wee
must
receiue
it
,
otherwise
wee
deceiue
our selues
.
We
must
hunger
and
thirst
after
the
sincere
milke
of
Gods
word
,
and
account
their
feete
beuatifull
,
that
bring
it
vnto
vs
,
we
must
say
;
Come
,
let
vs
go
vp
to
the
house
of
God
,
that
he
may
teach
vs
his
wayes
,
and
that
we
may
walke
in
his
pathes
.
But
do
we
thus
?
Nay
,
when
it
is
offered
,
doe
we
not
spurne
and
kicke
against
it
,
as
the
Horse
and
Mule
,
that
is
without
vnderstanding
?
Doe
we
not
mocke
and
deride
the
Prophets
of
God
,
and
preachers
of
the
word
,
labouring
to
instruct
vs
in
the
right
way
,
and
are
wee
not
for
the
most
part
made
worse
,
and
our
hearts
hardned
,
that
wee
can
receiue
no
instruction
?
If
we
loued
the
light
,
we
would
delight
in
it
,
wee
would
be
reformed
by
it
,
we
would
be
transformed
into
the
obedience
of
it
:
but
our
prophane
works
do
testify
against
vs
,
that
we
hate
both
the
light
,
and
those
that
are
the
Authors
and
the
bringers
of
it
.
I
might
alledge
many
other
workes
of
darkenesse
,
that
swarme
in
our
liues
,
and
make
vs
swarue
from
the
rule
of
righteousnesse
left
vnto
vs
in
the
word
.
If
we
liue
in
beastly
drunkennesse
,
in
vnclean
lusts
,
in
hatred
,
in
malice
,
and
such
like
fruits
of
the
flesh
,
we
are
not
yet
partakers
of
a
new
birth
,
we
are
not
become
new
creatures
,
we
haue
not
yet
put
on
the
new
man
,
we
cannot
do
good
to
any
of
our
brethren
.
When
Abraham
was
to
trauell
among
the
Heathen
that
knew
not
God
among
the
Idolaters
that
worshipped
not
God
,
among
the
prophane
Infidels
that
were
neuer
conuerted
to
God
,
[
i
](A22481-e64050-b)
i
Gen.
20
,
11.
he
saide
,
The
feare
of
God
is
not
in
this
place
,
and
they
will
slay
me
for
my
wiues
sake
.
He
could
looke
for
no
duties
of
loue
,
no
practise
of
righteousnesse
,
no
fruites
of
humanity
toward
him
,
to
proceede
from
them
that
were
vnmortifyed
,
vnsanctifyed
,
and
vnregenerated
.
It
is
the
great
mercy
of
God
to
mankind
,
to
giue
to
them
his
word
,
which
restraineth
their
actions
,
subdueth
their
affections
,
and
ordereth
men
which
otherwise
would
be
outragious
Monsters
,
as
Wolues
,
Tygers
,
Lyons
,
Beares
,
Buls
,
Bandogs
,
nay
Deuils
incarnate
one
to
another
;
who
beeing
left
to
themselues
,
they
would
be
as
Cormorants
or
Canibals
,
ready
to
deuoure
and
eate
vp
one
another
,
being
not
onely
without
piety
,
but
without
ciuility
,
without
curtesie
,
without
humanity
.
If
therefore
his
word
do
not
alter
vs
,
nothing
wil
,
nothing
can
.
Thus
then
we
see
,
that
seeing
it
is
the
conuersion
of
a
man
,
that
maketh
him
any
way
profitable
or
seruiceable
to
others
,
we
must
all
labor
to
be
born
againe
,
otherwise
it
had
bin
better
wee
had
neuer
bin
borne
;
and
wee
must
seeke
true
Repentance
,
and
the
conuersion
of
the
heart
,
otherwise
wee
shall
be
vnprofitable
members
in
the
Church
of
God
.
This
was
Abrahams
care
and
Conscience
,
to
instruct
such
as
did
belong
vnto
him
,
and
this
was
the
cause
that
hee
had
a
blessed
wife
,
partaker
of
the
same
inheritance
with
him
,
that
followed
him
vp
and
downe
in
euerie
place
,
as
God
called
him
;
he
had
a
faithfull
Isaac
,
ready
in
all
duty
to
obey
him
;
he
had
carefull
and
trusty
seruants
,
that
contented
not
themselues
with
eye-seruice
,
but
performed
their
duties
in
the
singlenesse
of
their
hearts
,
as
seruing
the
Lord
,
and
not
man
.
Would
we
then
haue
our
Wiues
that
lye
in
our
bosomes
,
and
are
giuen
as
the
deerest
and
neerest
companions
of
our
life
,
to
be
found
faithfull
vnto
vs
,
of
pure
and
chast
conuersation
,
louing
their
children
,
gouerning
their
house
,
and
giuing
no
occasion
to
the
aduersary
,
to
speake
euill
?
Let
vs
make
them
faithfull
to
God
,
and
endeuour
to
work
true
Religion
in
them
,
[
k
](A22481-e64130-b)
k
1
Pet.
3.
as
they
which
are
heyres
together
of
the
grace
of
life
.
Such
a
blessed
couple
were
Abraham
and
Sarah
,
Isaac
and
Rebecca
,
Zachary
and
Elizabeth
,
Aquila
and
Priscilla
,
with
sundry
others
.
This
made
the
Prophet
say
,
[
l
](A22481-e64190-b)
l
Psa.
128
,
1
,
2.
Blessed
is
euery
one
that
feareth
the
Lord
,
and
walketh
in
his
waies
,
&c
,
thy
wife
shall
be
as
the
fruitfull
Vine
on
the
sides
of
thine
house
,
&
thy
children
like
the
Oliue
plants
round
about
thy
Table
.
Moreouer
,
if
we
desire
to
haue
our
Children
the
fruite
of
our
own
body
,
and
the
fry
of
the
Church
to
be
good
and
dutifull
vnto
vs
(
as
euery
one
wold
haue
them
do
their
duty
to
him
,
and
will
cry
out
against
them
when
they
behaue
themselues
rudely
and
vnreuerently
)
let
vs
be
carefull
of
their
conuersion
,
let
vs
giue
them
the
sweete
taste
of
Religion
,
and
let
vs
teach
them
this
trade
of
the
feare
of
God
.
We
see
that
many
complaine
of
the
hardnesse
of
the
world
,
of
the
straitnesse
of
the
times
,
and
of
the
miserablenesse
of
many
men
;
Alas
(
say
they
)
it
neuer
went
worse
with
poore
men
,
wee
know
not
what
to
do
with
our
Children
,
how
to
employ
them
,
or
where
to
bestowe
them
,
except
a
man
be
able
to
giue
a
round
and
rich
summe
with
his
sonne
,
he
cannot
get
him
a
Maister
,
or
prouide
him
a
seruice
,
or
bind
him
to
a
trade
,
or
place
him
to
get
his
liuing
another
day
.
But
vnderstand
,
O
yee
vnwise
among
the
people
,
and
ye
Fooles
when
will
ye
be
wise
?
How
long
will
wee
liue
in
the
Church
,
and
yet
not
learne
this
one
lesson
which
is
the
foundation
and
fountaine
of
al
the
rest
,
that
godlinesse
is
the
greatest
gaine
?
Bind
them
to
this
trade
,
this
is
the
best
trade
,
with
which
no
other
can
bee
matched
or
compared
;
this
requireth
no
great
stocke
or
substance
to
put
them
foorth
.
They
that
haue
nothing
to
giue
,
and
little
to
liue
vpon
,
may
asloon
aduance
and
preferre
their
children
this
way
,
as
they
that
haue
great
riches
,
&
large
possessions
.
Hence
it
is
that
the
Prophet
saith
,
[
m
](A22481-e64220-b)
m
Esay
55
,
1
,
2
Ho
,
euery
one
that
thirsteth
,
come
ye
to
the
Waters
,
and
ye
that
haue
no
Siluer
,
come
buy
and
eate
;
Come
I
say
,
buy
Wine
and
Milke
without
Siluer
,
and
without
Money
:
wherefore
do
yee
lay
out
Siluer
,
and
not
for
Bread
?
And
your
labour
without
being
satisfied
?
Hearken
diligently
vnto
me
,
and
eate
that
which
is
good
,
and
let
your
soule
delight
in
fatnesse
.
Whereby
we
see
,
that
whosoeuer
are
called
to
be
of
this
Science
,
it
wil
be
able
to
maintaine
the
Tradesmen
,
it
will
bring
in
the
greatest
profit
.
There
are
so
many
of
some
Trades
,
that
they
feare
one
will
not
bee
able
to
liue
by
another
,
one
enuyeth
another
,
and
hindereth
another
.
It
is
not
so
in
this
Trade
,
the
moe
the
better
,
the
moe
the
merrier
,
euery
one
helpeth
another
,
and
all
do
make
vp
a
blessed
fellowship
and
communion
of
Saints
.
If
then
,
thou
haue
a
care
to
put
thy
sonne
to
an
Occupation
,
that
he
may
learn
to
liue
another
day
,
and
neglectest
this
which
is
the
cheefe
and
ground
of
all
,
thou
art
greatly
deceiued
in
thy
choise
,
and
Christ
Iesus
shall
laugh
thee
to
scorn
for
thy
folly
.
Let
me
therefore
commend
this
waighty
businesse
of
bestowing
thy
sonne
,
to
thy
wise
consideration
;
a
greater
gaine
I
cannot
name
,
a
richer
trade
thou
canst
not
finde
,
a
better
Maister
hee
cannot
serue
,
a
farther
freedome
he
cannot
obtaine
,
a
surer
inheritance
he
cannot
purchase
.
This
is
it
which
Salomon
pointeth
out
vnto
vs
,
Prou.
22
,
6.
Teach
a
childe
in
the
trade
of
his
way
,
and
when
he
is
old
,
he
shall
not
depart
from
it
.
Furthermore
,
if
we
desire
to
haue
our
Seruants
that
attend
vpon
vs
,
and
labour
for
vs
,
to
be
obedient
and
faithfull
vnto
vs
,
painfull
in
their
calling
,
and
trusty
in
their
businesse
,
let
vs
know
that
we
our selues
must
be
the
means
to
procure
it
,
and
further
it
by
seeking
their
saluation
,
and
labouring
earnestly
their
conuersion
.
If
they
be
truly
Religious
,
they
will
be
truely
righteous
;
if
they
once
know
how
to
serue
God
faithfully
,
they
will
soone
learn
to
serue
vs
faithfully
for
Conscience
sake
.
Many
haue
euill
seruants
,
and
vngracious
Children
,
they
see
it
,
they
complaine
of
it
,
they
seeme
to
lament
it
;
but
they
neuer
consider
that
the
cheefest
fault
is
their
owne
.
Haue
wee
Seruants
or
Children
giuen
to
lying
,
to
deceiuing
,
to
fraude
,
to
falshood
,
to
robbing
and
stealing
,
and
breaking
out
into
sundry
disorders
in
their
life
?
Let
vs
marke
what
the
cause
is
,
let
vs
see
where
is
the
occasion
,
and
let
vs
prouide
howe
these
abuses
may
be
remedied
and
redressed
.
There
is
no
better
way
to
recouer
them
,
then
to
teach
them
their
duties
,
to
shewe
them
their
sinnes
out
of
the
word
of
God
,
and
to
lay
before
them
his
Iudgements
that
are
due
vnto
them
.
It
is
a
great
blessing
of
God
to
haue
a
Religious
seruant
,
he
bringeth
the
blessing
of
God
with
him
,
the
heart
of
his
Maister
may
trust
in
him
,
and
he
shall
haue
no
neede
of
spoile
,
he
will
do
him
good
(
and
not
euill
)
all
the
dayes
of
his
life
.
This
wee
see
in
the
seruant
of
Abraham
,
who
as
hee
had
a
care
to
teach
and
traine
vp
his
housholde
in
the
wayes
of
godlinesse
,
so
the
Lord
blessed
him
with
a
faithfull
family
,
and
a
[
n
](A22481-e64300-b)
n
Gen.
24
,
42.
religious
seruant
,
whom
hee
employed
in
a
waighty
businesse
,
of
fetching
home
a
Wife
for
his
Sonne
Isaac
.
The
like
we
see
in
Ioseph
,
he
was
sold
for
a
slaue
,
and
brought
down
into
Egypt
,
and
bought
at
the
hand
of
the
Ishmaelites
,
And
the
Lorde
[
o
](A22481-e64350-b)
o
Gen.
39
,
2
,
3.
was
with
him
,
and
he
was
a
man
that
prospered
,
and
was
in
the
house
of
his
Maister
the
Egiptian
,
and
his
Maister
saw
that
the
Lord
was
with
him
,
and
that
the
Lord
made
all
that
he
did
to
prosper
in
his
hand
.
So
afterward
,
when
as
thorough
●he
slanderous
accusation
,
and
false
information
of
his
Mistris
,
he
was
cast
into
prison
,
[
p
](A22481-e64370-b)
p
Psal.
105
,
18
where
he
was
laid
in
Irons
,
and
his
feete
were
held
in
the
stockes
,
the
Lord
made
his
innocency
known
,
and
shewed
mercy
vnto
him
,
and
got
him
fauour
in
the
sight
of
the
Maister
of
the
prison
,
[
q
](A22481-e64380-b)
q
Gen.
39
,
22.
and
the
Keeper
of
the
prison
committed
to
Iosephs
hand
all
the
prisoners
that
were
in
the
prison
,
&
whatsoeuer
they
did
there
,
that
did
he
;
and
the
Keeper
of
the
prison
,
looked
vnto
nothing
that
was
vnder
his
hand
,
seeing
that
the
Lorde
was
with
him
,
for
whatsoeuer
he
did
,
the
Lord
made
it
to
prosper
.
Beholde
heere
in
Ioseph
(
as
in
a
cleare
glasse
)
the
right
picture
and
patterne
of
a
right
religious
seruant
,
who
being
a
poore
prisoner
,
and
lying
in
a
darke
Dungeon
,
beeing
vniustly
falne
into
the
displeasure
of
his
Maister
,
and
wrongfully
cast
into
a
close
prison
,
did
in
that
wofull
and
pittifull
condition
,
both
gain
glory
to
God
,
beautifie
his
owne
profession
,
and
seeke
the
good
of
his
Maister
,
that
put
his
trust
in
him
.
For
no
man
is
in
so
low
and
meane
an
estate
,
if
he
be
a
poore
Seruant
,
a
base
Kitchen
boy
,
or
a
vile
prisoner
,
but
by
diligence
in
his
Calling
,
(
such
as
it
is
)
and
by
shewing
fidelity
to
his
Maister
(
such
as
he
is
)
may
greatly
glorify
the
name
of
God
whom
he
doth
serue
,
and
adorne
the
Gospell
of
Christ
which
he
doth
professe
.
Hence
it
is
,
that
the
Apostle
exhorting
all
religious
seruants
,
saith
,
[
r
](A22481-e64420-b)
r
1
Tim.
6
,
1
,
2
Titus
2
,
10.
Let
as
many
seruants
as
are
vnder
the
yoake
,
count
their
Maisters
woorthy
of
all
honour
,
that
the
name
of
God
and
his
Gospell
be
not
euill
spoken
of
,
and
that
they
may
adorn
the
Doctrine
of
God
our
Sauiour
in
all
things
.
The
example
of
Iacob
also
is
worth
and
worthy
the
obseruation
in
this
case
,
who
albeit
he
serued
an
hard
&
froward
Maister
,
yet
he
rather
considered
what
he
ought
to
doe
,
then
what
the
other
deserued
to
suffer
,
so
that
he
witnesseth
,
[
s
](A22481-e64450-b)
s
Gen.
31
,
40.
Hee
was
in
the
day
consumed
with
heate
,
and
with
frost
in
the
night
,
and
his
sleepe
departed
from
his
eyes
,
whatsoeuer
was
torne
of
Beastes
,
he
brought
it
not
vnto
him
,
but
made
it
good
himselfe
.
This
is
it
which
the
Centurion
in
the
Gospell
confesseth
,
and
commendeth
in
his
seruants
,
[
t
](A22481-e64470-b)
t
Math.
8
,
9.
For
I
am
a
man
also
vnder
the
authority
of
another
,
and
I
haue
Souldiers
vnder
me
:
and
I
say
to
one
,
Goe
,
and
he
goeth
;
and
to
another
,
Come
,
and
hee
commeth
,
and
to
my
seruant
do
this
,
and
hee
doth
it
.
These
examples
also
of
that
seruant
and
Souldier
,
that
waited
vppon
Cornelius
,
is
notable
to
this
purpose
,
[
u
](A22481-e64500-b)
u
Acts
10
,
7.
who
being
trained
vp
in
the
feare
of
God
,
shewed
all
fidelity
and
forwardnesse
to
performe
the
will
and
commaundement
of
his
Maister
,
and
went
to
bring
Peter
,
by
whose
Ministerie
they
might
bee
further
instructed
.
Thus
we
see
,
that
religious
seruants
are
the
best
Seruants
,
the
most
dilligent
Seruants
,
the
most
true
and
trustie
Seruants
,
the
most
prouident
and
profitable
Seruants
,
and
therefore
it
belongeth
to
al
Masters
of
families
,
to
be
carefull
to
teach
them
the
feare
of
the
Lorde
,
and
to
traine
them
in
the
wayes
of
godlinesse
.
Heereby
they
shall
honor
God
,
heerby
they
shal
do
great
good
to
their
soules
,
heerby
they
shal
discharge
a
good
Conscience
,
heereby
they
shall
procure
their
owne
profite
,
and
further
their
owne
gaine
.
[
Which
in
times
past
was
to
thee
vnprofitable
,
but
nowe
profitable
both
to
thee
and
to
mee
.
]
The
Apostle
in
this
place
,
speaking
of
the
estate
of
Onesimus
,
and
shewing
what
hee
was
before
his
Conuersion
,
and
what
hee
was
after
,
dooth
fitly
distinguish
the
times
,
and
sayeth
,
that
before
his
Calling
to
the
Faith
,
hee
was
vnprofitable
,
seruing
to
no
other
purpose
,
but
to
feede
himselfe
,
and
fill
vp
a
place
;
but
no
good
,
no
grace
,
no
godlinesse
appeared
to
bee
in
him
.
But
where
did
he
conuerse
and
lead
this
life
?
Was
it
where
the
name
of
God
was
not
knowne
,
or
where
the
sound
of
the
Gospell
was
not
heard
?
No
,
it
was
in
faithfull
Philemons
house
.
This
may
at
the
first
seeme
a
very
strange
and
wonderfull
thing
,
that
he
liuing
in
so
religious
an
house
,
in
so
reformed
a
family
,
with
so
godly
a
company
,
which
had
the
reputation
of
a
little
Church
,
should
fauour
nothing
of
piety
,
nothing
of
Christianitie
,
but
remaine
in
vnfaithfulnesse
toward
God
,
and
in
vnrighteousnesse
toward
his
Maister
.
Caine
,
Abraham
had
persecuting
and
sauage
Ishmaell
;
Noah
had
scoffing
and
cursed
Cham
;
Isaac
had
vngracious
and
prophan
Esau
;
Dauid
had
ambitious
and
aspyring
Absalom
.
So
it
was
with
Eli
,
with
Samuel
,
with
Hezekiah
,
with
Iosiah
,
&
sundry
others
,
who
after
good
means
vsed
by
themselues
,
haue
found
much
euill
practised
by
their
Children
.
The
Fathers
are
often
carefull
to
lay
a
good
foundation
,
&
to
nurture
their
children
with
good
instruction
,
[
a
](A22481-e64700-b)
a
Homer
Odysis
.
lib.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
yet
few
children
prooue
like
their
Fathers
,
but
are
a
degenerate
and
vnregenerate
off-spring
.
[
b
](A22481-e64770-b)
b
Gen.
5
,
3.
He
begat
a
child
in
his
owne
likenes
,
after
his
owne
Image
.
Godly
Parents
may
leaue
their
children
temporal
possessions
,
but
they
cannot
bequeath
vnto
them
Faith
and
a
good
conscience
,
which
are
not
to
be
found
in
the
naturall
man
.
[
c
](A22481-e64810-b)
c
Iohn
1
,
12
,
13
,
and
3
,
3
,
5.
As
many
as
receiued
him
,
to
them
he
gaue
prerogatiue
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
Name
,
which
are
borne
not
of
bloode
,
nor
of
the
will
of
the
Flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Likewise
,
when
hee
disputed
with
Nicodemus
,
who
was
ignorant
of
this
Doctrine
,
he
saith
;
Verily
,
verily
,
I
say
vnto
thee
,
except
that
a
man
be
borne
of
Water
,
and
of
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
It
is
he
onely
that
gaue
the
heart
,
that
is
able
to
change
the
heart
;
it
is
hee
that
gaue
the
eyes
,
that
is
able
to
open
the
eyes
.
[
d
](A22481-e64880-b)
d
Rom.
9
,
17.
to
this
same
purpose
,
that
hee
might
shew
his
power
in
him
,
and
that
his
name
might
be
declared
throughout
al
the
earth
,
yet
he
sent
vnto
him
Moses
and
Aaron
to
cleare
his
owne
Iustice
,
&
to
make
him
without
excuse
.
The
like
the
Scripture
speaketh
of
the
sonnes
of
Eli
,
who
were
reproued
of
him
,
for
making
the
Israelites
to
trespasse
,
and
to
abhorre
the
offerings
of
the
Lord
,
yet
they
regarded
not
his
reproofe
,
beeing
the
Father
of
their
bodies
,
the
Priest
of
the
most
high
God
,
and
the
iudge
of
the
people
:
and
this
reason
is
rendered
,
why
they
obeyed
not
his
voice
,
&
hearkned
not
to
his
Counsell
,
[
e
](A22481-e64930-b)
e
1
Sam.
2
,
25.
Because
the
Lord
would
slay
them
.
So
then
,
whether
we
do
consider
that
grace
cannot
be
conueyed
by
propagation
,
or
that
it
is
the
proper
worke
of
the
spirit
,
to
effect
our
regeneration
,
or
that
God
will
glorifie
his
great
name
in
the
confusion
of
such
as
break
the
bands
,
and
cast
away
the
Cordes
of
Discipline
from
them
,
wee
cannot
greatly
maruaile
,
that
in
reformed
places
,
are
oftentimes
to
bee
found
vnreformed
persons
.
[
f
](A22481-e65050-b)
f
Math.
13
,
13
,
14.
some
are
deafe
hearers
,
that
haue
not
their
eares
boared
through
to
the
heart
,
they
haue
onely
outward
eares
,
and
regarde
no
more
but
outward
hearing
,
and
are
no
way
mooued
with
that
which
is
spoken
,
dead-hearted
,
dull-eared
,
dim-sighted
,
heauy-headed
.
Others
,
beside
their
bodily
eares
,
haue
the
eares
of
their
hearts
opened
by
the
word
and
worke
of
the
Spirit
,
made
plyable
and
tractable
to
receiue
,
imbrace
,
and
beleeue
,
that
which
they
heare
.
So
is
it
in
the
priuate
instruction
,
vsed
in
priuate
Families
,
all
that
heare
with
the
outwarde
eare
,
are
not
reformed
;
all
that
are
instructed
,
are
not
conuerted
.
[
g
](A22481-e65090-b)
g
Ier.
1
,
19.
Ezek.
2
,
5
,
7.
and
3
,
7.
but
fight
against
him
.
Likewise
Ezekiell
being
sent
to
the
children
of
Israel
,
is
shewed
that
they
would
not
heare
him
,
nor
cease
from
their
waies
.
Whereby
we
see
,
that
howsoeuer
the
people
were
stiffe-necked
,
and
stif-harted
,
howsoeuer
their
faces
were
stronger
then
the
Flint
,
and
their
fore-heads
were
harder
then
the
Adamant
,
yet
God
would
haue
his
worde
offered
vnto
them
,
and
laid
before
them
.
He
hath
mo
endes
then
one
of
the
preaching
of
his
word
;
sometimes
he
vseth
it
to
soften
,
and
sometimes
to
harden
;
sometimes
to
saue
,
and
sometimes
to
condemne
;
somtimes
to
be
[
h
](A22481-e65120-b)
h
2
Cor.
2
,
16
the
sauor
of
life
vnto
life
,
and
sometimes
to
be
the
sauor
of
death
vnto
death
.
So
should
it
be
with
all
godly
housholders
,
howsoeuer
they
haue
many
that
harbour
in
their
houses
,
&
are
entertained
within
their
wals
,
that
regard
not
the
fear
of
God
,
but
pull
away
their
shoulders
from
the
sweet
yoak
of
God
,
yet
they
are
not
to
surcease
or
wax
faint
and
weary
,
but
to
continue
the
instruction
of
them
&
the
powring
of
water
vpon
the
hard
stone
,
proouing
if
God
at
anytime
will
soften
their
harts
,
and
giue
them
repentance
,
that
they
may
come
out
of
the
snares
of
the
Deuil
,
of
whom
they
are
holden
captiues
.
We
know
not
at
what
time
God
may
work
in
them
,
and
call
them
to
a
sight
of
their
sinnes
,
and
to
a
turning
from
their
sins
.
They
may
heare
that
in
the
time
of
their
ignorance
,
which
they
may
practise
in
the
time
of
their
knowledge
.
They
may
hear
that
Doctrine
,
which
though
it
lye
hid
and
couered
,
as
Corn
in
the
earth
,
or
as
fire
in
the
ashes
a
long
time
,
and
seeme
buried
in
perpetuall
forgetfulnesse
,
yet
it
may
afterwardes
break
forth
as
the
light
,
and
kindle
in
their
harts
as
a
mightie
flame
.
Thus
peraduenture
it
might
be
with
this
Onesimus
,
when
he
was
conuerted
by
the
Ministry
of
the
Apostle
to
the
Faith
of
Christ
,
he
might
cal
to
his
remembrance
many
good
thinges
that
hee
had
heard
before
,
but
neuer
a
whit
regarded
nor
respected
,
and
now
profit
by
that
Doctrine
that
before
he
had
despised
and
derided
.
The
Disciples
of
Christ
did
not
by
and
by
receiue
,
nor
conceiue
of
his
preaching
;
but
when
[
i
](A22481-e65140-b)
i
Iohn
2
,
22.
hee
was
risen
againe
,
they
remembered
what
hee
had
deliuered
vnto
them
.
So
ought
wee
to
deale
toward
such
as
are
committed
vnto
vs
,
let
vs
plant
and
water
,
committing
and
commending
the
successe
and
encrease
of
all
our
labours
vnto
God
.
[
k
](A22481-e65180-b)
k
Esay
50
,
5.
The
Lord
GOD
hath
opened
mine
eare
,
and
I
was
not
rebellious
,
neyther
turned
I
backe
.
The
Euangelist
Luke
teacheth
,
that
when
the
Apostles
preached
the
Gospell
,
so
many
as
were
appointed
to
saluation
,
beleeued
,
which
was
a
fruite
of
their
election
;
others
mocked
,
which
was
a
signe
of
their
Reprobation
.
Lydia
is
commended
,
in
that
she
[
l
](A22481-e65220-b)
l
Acts
16
,
4.
attended
vnto
the
things
which
Paule
spake
,
but
it
was
the
Lord
that
opened
her
heart
before
she
could
be
a
faithfull
and
fruitfull
hearer
.
To
this
purpose
Moses
speaketh
to
all
Israell
,
[
m
](A22481-e65260-b)
m
Deut.
29
,
2
,
3
,
4.
Ye
haue
seen
all
that
the
Lord
did
before
your
eyes
in
the
Land
of
Egypt
vnto
Pharaoh
,
and
vnto
al
his
seruants
,
and
vnto
all
his
Land
,
the
great
tentations
which
thine
eyes
haue
seene
,
those
great
Myracles
and
wonders
:
yet
the
Lorde
hath
not
giuen
you
an
heart
to
perceiue
,
and
eyes
to
see
,
and
eares
to
heare
vnto
this
day
.
Nowe
,
as
this
ouer-throweth
such
as
teach
and
maintaine
an
vniuersall
Vocation
,
so
it
must
serue
to
settle
vs
in
the
trueth
of
the
Doctrine
of
particular
election
,
and
predestination
,
[
n
](A22481-e65290-b)
n
Rom.
9
,
15
,
16
,
18
,
13
,
14
That
it
is
neither
in
him
that
willeth
,
nor
in
him
that
rundeth
,
but
in
God
that
sheweth
mercy
.
He
sheweth
mercie
vpon
whom
he
will
shew
mercie
,
and
will
haue
compassion
vpon
whom
he
will
haue
compassion
:
therefore
,
he
hath
mercie
vpon
whom
he
will
,
and
whom
he
will
he
hardneth
.
God
loued
Iacob
,
and
hated
Esau
,
so
that
it
was
saide
,
The
elder
shall
serue
the
younger
.
The
Lord
electeth
some
vnto
life
and
saluation
,
before
the
foundations
of
the
world
;
he
elected
some
,
and
therefore
not
all
;
before
the
beginning
of
the
world
,
and
therefore
not
for
their
deserts
,
who
then
had
not
their
beeing
vppon
the
earth
.
Who
art
thou
[
o
](A22481-e65350-b)
o
Iob
9
,
4
,
Rom.
9
,
20.
that
wilt
dispute
with
GOD
?
Or
what
shall
it
auayle
vs
to
question
it
,
and
quarrell
it
with
the
Almightie
?
May
the
[
p
](A22481-e65370-b)
p
Esay
10
,
15.
Rom.
9
,
21.
Clay
reason
with
the
Potter
,
or
the
Axe
with
the
Carpenter
,
or
the
Sawe
with
him
that
draweth
it
,
or
the
Rodde
with
him
that
taketh
it
?
Or
shall
the
thing
formed
,
say
vnto
him
that
formed
it
,
Why
hast
thou
made
mee
thus
?
Dare
any
Seruant
pry
and
search
into
all
the
secrets
of
his
Maister
?
Canst
thou
follow
&
track
the
way
of
the
Fish
in
the
Waters
,
of
the
Fowles
in
the
Ayre
,
of
a
Serpent
vppon
a
stone
,
of
a
Shippe
in
the
Sea
?
Let
vs
not
aske
a
reason
of
his
will
,
but
rather
say
with
the
Apostle
,
[
q
](A22481-e65390-b)
q
Ro.
11
,
33
,
34
O
the
deepenesse
of
the
Riches
both
of
the
wisedome
and
Knowledge
of
GOD
!
Howe
vnsearchable
are
his
Iudgementes
,
and
his
wayes
past
finding
out
?
For
who
hath
knowne
the
minde
of
the
Lorde
,
or
who
was
his
Counsellor
,
or
who
hath
giuen
vnto
him
first
,
and
he
shall
be
recompenced
?
If
God
should
doo
equally
well
vnto
all
his
Creatures
,
then
were
hee
after
a
sort
so
much
lesse
to
be
praised
and
magnifyed
of
some
for
his
benefites
,
seeing
he
should
do
nothing
specially
and
singulerly
to
them
,
more
then
to
others
.
Neither
is
there
are
iniquitie
in
our
God
in
so
doing
,
for
may
hee
not
[
r
](A22481-e65410-b)
r
Math.
20
,
13
do
with
his
owne
what
he
will
?
May
he
not
lighten
what
eyes
hee
will
,
or
shoot
away
what
arrowes
he
is
disposed
,
without
our
certaine
knowledge
of
his
secret
counsels
?
[
s
](A22481-e65450-b)
s
Mat.
11
,
25
,
26
I
giue
thee
thankes
,
O
Father
,
Lord
of
Heauen
and
Earth
,
because
thou
hast
hid
these
thinges
from
the
Wise
and
men
of
vnderstanding
,
and
hast
opened
them
vnto
Babes
,
It
is
so
,
O
Father
,
because
thy
good
pleasure
was
such
.
As
for
the
condemnation
of
the
wicked
,
and
the
execution
of
the
heauy
wrath
and
iust
iudgements
of
God
,
there
is
more
then
sufficient
due
desert
in
the
Reprobate
;
and
though
the
righteous
Lord
worke
therein
,
yet
beware
thou
imagine
any
euill
in
him
.
The
raine
moystneth
an
euill
Tree
,
and
therefore
it
beareth
bitter
,
and
no
better
fruite
.
In
that
it
beareth
fruite
,
it
commeth
of
the
moysture
:
but
in
that
it
bringeth
foorth
euill
fruite
,
it
commeth
of
his
owne
Nature
.
The
Sunne
by
the
strength
of
his
heate
,
and
vertue
of
the
Beames
thereof
,
rayseth
out
of
the
Dirt
and
Dunghill
,
many
foule
and
filthy
sauours
,
that
infect
men
,
and
corrupt
the
Ayre
;
the
raising
of
them
vp
,
is
from
the
Sunne
,
the
vnwholsome
and
noysome
smelles
are
from
the
places
themselues
.
The
Raine
is
not
properly
the
cause
of
the
euill
fruite
,
but
the
Nature
of
the
Tree
,
and
therefore
it
woorthily
calleth
for
the
Axe
to
cut
it
downe
,
and
then
iustly
deserueth
to
be
throwne
into
the
fire
.
The
Sunne
is
not
directly
the
cause
of
those
filthie
sauours
that
are
extracted
out
of
stinking
Ponds
and
puddles
,
but
the
Miery
and
marish
Ditches
themselues
.
So
is
it
with
God
,
he
is
as
the
Raine
that
falleth
,
and
as
the
Sunne
that
shyneth
from
Heauen
,
[
t
](A22481-e65470-b)
t
Acts
17
,
28.
Hee
mooueth
the
euill
man
who
worketh
euill
:
the
action
is
of
God
,
the
euill
is
from
the
free
will
of
man
,
and
from
the
soule
spirite
of
the
Deuill
.
God
is
not
the
Authour
of
the
euill
,
and
therefore
let
[
u
](A22481-e65500-b)
u
Iam.
1
,
13
,
14
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
,
for
God
cannot
be
tempted
with
euil
,
neither
tempteth
he
any
man
:
but
euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
entised
.
Seeing
then
,
the
grace
of
Election
,
of
Redemption
,
of
Iustification
,
of
Vocation
,
of
Sanctification
,
is
not
generall
,
nor
generally
giuen
vnto
all
,
but
according
to
the
free
purpose
and
pleasure
of
him
that
chooseth
,
redeemeth
,
calleth
,
iustifieth
,
and
sanctifieth
:
Let
vs
acknowledge
his
great
mercie
to
the
praise
and
glorie
of
his
name
,
when
hee
maketh
his
owne
ordinances
auayleable
,
which
we
see
in
many
to
bee
vnprofitable
:
let
vs
confesse
his
louing
kindnesse
toward
vs
,
when
he
doth
beget
vs
by
the
immortall
seede
of
regeneration
,
and
worketh
effectually
our
saluation
.
For
what
haue
wee
in
vs
,
to
mooue
the
Lorde
to
sauour
vs
,
and
followe
vs
,
with
a
multitude
of
his
compassions
?
Doth
he
see
vs
any
better
by
Nature
then
others
,
whome
hee
hath
reiected
and
refused
?
No
,
in
no
wise
.
We
are
of
the
same
moulde
with
them
,
and
by
nature
no
better
then
they
.
Let
vs
not
stand
vpon
the
righteousnesse
of
our
owne
nature
,
or
the
deserts
of
our
own
works
,
or
the
goodnesse
of
our
Ancestors
,
but
seeke
to
haue
grace
in
our
hearts
,
[
x
](A22481-e65530-b)
x
Ouid.
Metamorph
.
lib.
13.
Quae
non
fecimus
ipsi
,
vix
ea
nostra
voco
.
and
not
to
call
that
our
owne
,
which
we
our selues
haue
not
done
.
The
Father
shall
not
be
saued
by
the
Childe
,
nor
the
Childe
by
the
Father
,
[
y
](A22481-e65560-b)
y
Ezek.
18
,
25
26
,
27.
but
euery
man
shall
confesse
the
wayes
of
God
to
bee
equall
,
and
giue
an
account
for
himselfe
.
Manie
godly
and
faithfull
parents
haue
had
children
appointed
to
wrath
,
and
reserued
to
destruction
:
and
therefore
,
whether
our
fore-fathers
were
beleeuers
or
vnbeleeuers
,
let
not
vs
looke
so
much
vpon
them
,
to
glory
in
them
,
or
to
rest
vpon
them
,
or
think
to
be
saued
by
them
,
as
enter
into
our selues
,
and
labor
to
approue
our
obedience
in
the
sight
of
God
.
[
z
](A22481-e65600-b)
z
Acts
13
,
45.
and
19
,
9.
were
filled
with
enuie
,
and
contemned
the
ordinance
of
God
offered
vnto
them
,
and
spake
euill
of
the
way
of
God
,
and
the
meanes
of
saluation
.
So
it
was
with
Pharaoh
,
the
more
Moses
and
Aaron
spake
vnto
him
,
so
much
the
more
his
heart
was
hardened
.
For
the
word
,
thorough
the
corruption
of
our
nature
,
is
as
an
Hammer
that
hardeneth
the
Anuile
,
as
a
fire
that
consumeth
the
Stubble
,
and
as
a
Raine
,
that
bringeth
vppe
briars
and
bushes
,
that
are
reserued
to
be
burned
.
There
is
no
godly
Housholder
,
but
if
he
be
diligent
to
marke
the
manners
,
and
to
know
the
behauiour
of
the
people
about
him
,
he
shall
espy
not
onely
many
vnreformed
in
themselues
,
but
secret
enemies
to
reformation
in
others
.
So
that
it
is
their
parts
,
to
entreat
God
,
both
before
and
after
the
meanes
vsed
,
to
make
them
effectuall
and
profitable
,
and
to
desire
him
to
encline
their
hearts
to
practise
and
obedience
.
We
must
follow
the
example
of
the
Husbandman
,
who
after
the
sowing
of
his
seede
,
and
Tilling
of
his
ground
,
[
a
](A22481-e65650-b)
a
Iames
5
,
7.
looketh
for
the
early
and
the
latter
raine
to
come
from
heauen
,
so
must
we
call
vpon
God
our
Heauenly
Father
,
to
send
a
gracious
raine
to
moysten
their
hard
hearts
,
and
so
to
soften
them
,
as
that
they
may
bee
fit
to
receyue
instruction
.
This
the
Prophet
Ieremy
teacheth
,
[
b
](A22481-e65680-b)
b
Ier.
31
,
18.
I
haue
heard
Ephraim
lamenting
thus
;
Thou
hast
corrected
me
,
and
I
was
chastised
as
an
vntamed
Calfe
,
conuert
thou
me
,
and
I
shall
be
conuerted
,
for
thou
art
the
Lord
my
God
.
And
in
another
place
the
Church
saith
,
[
c
](A22481-e65700-b)
c
Lamen.
5
,
21
Turne
thou
vnto
vs
,
O
Lord
,
and
we
shall
be
turned
;
renew
our
dayes
as
of
old
.
Whereby
we
see
,
that
we
must
depend
vppon
God
to
poure
out
his
grace
vpon
them
,
and
to
beginne
in
them
the
work
of
regeneration
.
Moreouer
,
this
serueth
to
comfort
all
faithfull
Parents
,
and
godly
Maysters
,
who
haue
with
a
good
conscience
beene
carefull
to
discharge
their
duties
,
and
to
reforme
their
families
,
albeit
many
remaine
obstinate
,
and
continue
setled
in
the
Dregges
of
their
sinnes
.
It
is
vnpossible
for
the
[
d
](A22481-e65730-b)
d
Ier.
13
,
23.
blacke
Moore
to
change
his
skin
,
and
the
Leopard
his
spots
;
it
is
hard
for
them
to
do
good
,
that
are
accustomed
to
do
euill
.
Our
labour
shall
not
bee
in
vaine
to
our selues
,
albeit
it
be
in
vaine
to
others
;
our
worke
shall
return
into
our
owne
bosome
,
albeit
it
will
not
enter
into
the
bosome
and
breast
of
others
.
This
is
it
which
Christ
our
Sauiour
saide
to
his
Disciples
,
whom
he
sent
vnto
the
lost
Sheepe
of
the
house
of
Israell
,
When
[
e
](A22481-e65750-b)
e
Math.
10
,
12
,
13.
ye
come
into
an
house
,
salute
the
same
,
and
if
the
house
be
worthy
,
let
your
peace
come
vpon
it
:
but
if
it
be
not
worthy
,
let
your
peace
returne
to
you
.
Our
carefull
endeuours
shall
be
rewarded
of
God
,
albeit
they
be
smally
regarded
of
men
;
they
are
approued
in
Heauen
,
albeit
reproued
&
reiected
in
earth
.
When
the
Prophet
Esay
bringeth
in
the
Lord
Iesus
,
complaining
that
his
preaching
tooke
none
effect
among
the
vnthankfull
people
of
his
owne
hard-hearted
Nation
,
hee
comforteth
himselfe
in
this
assurance
,
that
he
knew
his
labors
should
not
be
in
vain
in
the
Lord
,
[
f
](A22481-e65780-b)
f
Esay
49
,
4.
I
said
,
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
,
and
for
nothing
,
but
my
iudgement
is
with
the
Lord
,
and
my
work
with
my
God
.
So
shal
it
be
with
euery
one
of
vs
that
are
deuout
and
diligent
in
doing
our
duties
,
and
in
instructing
our
families
,
God
will
not
measure
our
paines
by
their
profit
,
nor
reward
our
diligence
according
to
their
negligence
,
[
g
](A22481-e65800-b)
g
1
Cor.
3
,
8.
For
euery
man
shall
receiue
his
wages
according
to
his
labour
.
This
ought
to
be
an
encoragement
to
al
men
to
take
pains
with
their
people
,
and
to
comfort
them
against
al
discomforts
that
arise
in
their
way
,
to
slake
their
diligence
,
to
cool
their
zeal
,
to
hinder
their
paines
,
and
to
stop
the
course
,
that
happily
they
haue
begun
to
win
their
families
to
a
loue
of
the
truth
.
Before
we
come
to
heare
the
word
read
vnto
vs
,
or
the
principles
of
Religion
laid
before
vs
,
or
to
ioyn
in
prayer
with
our
Brethren
;
[
h
](A22481-e65860-b)
h
Iames
1
,
19.
1
Pet.
2
,
1.
Eccle.
4
,
17.
Exod.
19
,
10
we
must
purge
our
affections
,
of
wrath
,
filthinesse
,
maliciousnesse
,
dissimulation
,
hypocrisie
,
enuy
,
and
euill
speaking
.
For
so
long
as
these
corruptions
are
found
in
vs
,
to
offer
vnto
vs
the
Word
,
is
all
one
,
as
if
most
pure
Waters
were
powred
into
a
stinking
and
polluted
Vessell
,
whereby
they
are
made
vnprofitable
.
We
must
vse
earnest
and
hearty
prayer
vnto
the
Lord
,
to
open
our
blind
eyes
and
deafe
eares
,
[
i
](A22481-e65870-b)
i
Psa.
119
,
18.
That
we
may
vnderstand
the
wonderfull
things
of
his
Law
:
[
k
](A22481-e65890-b)
k
Ezek.
36
,
26
That
he
would
take
away
our
stony
hearts
,
and
giue
vs
hearts
of
Flesh
,
in
which
his
Word
may
be
deepely
imprinted
.
And
whensoeuer
we
are
performing
these
heauenly
duties
,
[
l
](A22481-e65910-b)
l
Actes
10
,
33
1
Thes.
2
,
13.
Luke
10
,
16.
we
must
account
our selues
to
be
in
Gods
presence
;
wee
must
remember
,
that
he
is
either
speaking
to
vs
,
or
we
are
speaking
to
him
;
and
we
must
stirre
vp
our selues
to
all
attention
.
Thus
it
shall
come
to
passe
,
that
the
word
of
God
,
which
worketh
in
many
to
condemnation
,
shall
bee
to
vs
the
Seede
of
regeneration
,
the
food
of
the
soule
,
the
curing
of
our
corruptions
,
the
light
of
our
waies
,
and
the
meanes
of
working
in
vs
all
necessary
graces
of
God
in
this
life
,
and
of
assuring
vnto
vs
euerlasting
happinesse
in
the
life
to
come
.
[
Verse
12.
Whom
I
haue
sent
againe
:
thou
therefore
receiue
him
,
that
is
;
mine
owne
Bowels
.
Hitherto
the
Apostle
hath
named
and
described
the
party
or
person
for
whom
he
prayeth
:
Now
he
sheweth
breefely
the
matter
of
his
request
,
and
the
account
that
he
maketh
of
him
.
The
request
is
,
that
he
would
receiue
him
into
his
House
,
and
retaine
him
into
his
seruice
againe
:
the
account
made
of
him
,
that
he
was
to
him
as
his
Bowels
,
euen
most
deare
and
tender
,
being
made
a
member
of
Christ
,
though
a
poore
Slaue
and
abiect
Seruant
by
his
calling
,
and
a
Fugitiue
Runna-gate
by
his
former
condition
:
whereby
we
see
the
louing
affection
and
tender
compassion
of
Paule
toward
him
for
our
imitation
.
As
if
he
should
haue
said
;
If
I
thought
or
imagined
that
he
would
be
as
vnprofitable
vnto
thee
hereafter
,
as
he
hath
beene
heeretofore
,
I
would
neuer
haue
giuen
him
my
Letters
of
commendation
,
nor
haue
sent
him
backe
vnto
thee
in
this
manner
.
For
I
should
be
of
this
mind
,
rather
to
haue
him
punished
then
receiued
.
But
now
I
am
not
afraid
of
it
,
or
discouraged
from
sending
him
vnto
thee
,
I
haue
had
a
comfortable
experience
of
his
faithfull
seruice
,
who
ministred
vnto
me
in
my
necessities
.
I
haue
therefore
good
cause
to
conceiue
a
good
opinion
of
him
,
and
to
giue
this
testimony
of
him
,
that
hee
was
neuer
so
vnprofitable
to
thee
,
as
I
haue
found
him
profitable
to
me
.
[
m
](A22481-e66000-b)
m
Luke
15
,
20
Fathers
house
,
from
which
he
shamefully
departed
,
he
was
entertained
with
a
kisse
,
and
receiued
into
fauour
,
and
had
his
former
misdoings
and
misdemeanours
forgiuen
.
When
Peter
came
to
Christ
and
said
;
[
n
](A22481-e66020-b)
n
Math.
18
,
21
22.
Maister
,
how
oft
shall
my
Brother
sinne
against
me
,
and
I
shall
forgiue
him
:
Vnto
seauen
times
?
Iesus
saide
vnto
him
;
I
say
not
vnto
thee
,
Vnto
seauen
times
:
but
vnto
seauenty
times
seauen
times
.
To
this
purpose
Christ
propounded
a
parable
of
a
certaine
King
,
[
o
](A22481-e66050-b)
o
Verse
23
,
32
,
33
,
34
,
35.
which
would
take
an
account
of
his
Seruants
,
and
finding
one
that
was
vnmercifull
and
hard-hearted
to
one
of
his
Fellow-Seruants
,
he
called
him
vnto
him
,
and
saide
vnto
him
:
O
euill
Seruant
,
I
forgaue
thee
all
that
debt
because
thou
prayedst
me
:
oughtest
not
thou
also
to
haue
had
pitty
on
thy
Fellow-Seruant
,
euen
as
I
had
pitty
on
thee
?
So
his
Lord
was
wroth
,
and
deliuered
him
to
the
Tormentours
,
till
he
should
pay
all
that
was
due
to
him
:
so
likewise
shall
mine
heauenly
Father
doe
vnto
you
,
except
ye
forgiue
from
your
hearts
,
each
one
to
his
Brother
their
Trespasses
.
We
haue
in
the
Scriptures
sundry
examples
of
the
practise
of
this
Doctrine
,
and
of
the
performance
of
this
duty
.
We
see
this
in
Ioseph
toward
his
brethren
,
when
they
desired
forgiuenesse
,
and
craued
pardon
at
his
handes
after
the
death
of
their
Father
,
[
p
](A22481-e66080-b)
p
Gen.
50
,
20
,
21.
he
said
vnto
them
;
When
ye
thought
euill
against
mee
,
God
disposed
it
to
good
,
that
hee
might
bring
to
passe
as
it
is
at
this
day
,
and
saue
much
people
:
Feare
not
now
therefore
,
I
will
nourish
you
and
your
Children
,
and
he
comforted
them
,
and
spake
kindely
vnto
them
.
This
Paule
himselfe
practised
,
and
moued
others
to
practise
toward
the
incestious
Corinthians
,
[
q
](A22481-e66120-b)
q
2.
Cor.
2
,
7
,
8
,
9
,
10.
It
is
sufficient
vnto
the
same
man
,
that
he
was
rebuked
of
many
,
so
that
now
contrary-wise
,
ye
ought
rather
to
forgiue
him
and
comfort
him
,
least
the
same
should
bee
swallowed
vp
with
ouer
much
heauinesse
.
Wherefore
I
pray
you
,
that
you
would
confirme
your
loue
toward
him
:
to
whom
ye
forgiue
any
thing
,
I
forgiue
also
:
for
verily
,
if
I
forgaue
any
thing
,
to
whom
I
forgaue
it
,
for
your
sakes
forgaue
I
it
,
in
the
sight
of
Christ
.
To
this
purpose
the
same
Apostle
saith
;
[
r
](A22481-e66140-b)
r
Ephe.
4
,
26
27
,
31
,
32.
Be
angry
,
but
sinne
not
:
let
not
the
Sunne
goe
downe
vpon
your
wrath
,
neither
giue
place
to
the
Deuill
.
And
afterward
;
Let
all
bitternesse
,
and
anger
,
and
wrath
,
and
crying
,
and
euill
speaking
,
be
put
away
from
you
,
with
all
maliciousnesse
:
be
ye
curteous
one
to
another
,
and
tender-hearted
,
freely
forgiuing
one
another
.
All
these
Testimonies
and
examples
,
as
a
Cloud
of
Witnesses
serue
to
teach
vs
,
that
repentant
offenders
must
be
forgiuen
,
and
their
offences
blotted
out
of
our
remembrance
.
Be
mercifull
,
[
s
](A22481-e66200-b)
s
Luke
6
,
36.
Ezek.
18
,
23.
because
our
Father
also
is
mercifull
,
who
hath
not
desire
that
the
wicked
should
dye
,
but
that
he
should
liue
,
if
he
returne
from
his
waies
.
God
is
prouoked
of
vs
euery
moment
,
and
we
are
indebted
vnto
him
ten
thousand
Talents
,
yet
he
is
intreated
of
vs
,
and
he
is
reconciled
vnto
vs
,
so
that
he
maketh
his
Sunne
to
arise
vpon
the
good
and
euill
,
and
the
raine
to
fall
vpon
the
iust
and
vniust
:
ought
not
we
therefore
to
loue
one
another
,
and
to
forgiue
one
another
after
his
example
?
This
is
the
reason
vsed
by
the
Apostle
;
[
t
](A22481-e66220-b)
t
Col.
3
,
12
,
13
Now
therefore
as
the
elect
of
God
,
holy
and
beloued
,
put
on
the
bowels
of
mercy
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long-suffering
,
forbearing
one
another
,
and
forgiuing
one
another
:
if
any
man
haue
a
quarrell
to
another
,
euen
as
Christ
forgaue
,
euen
so
doe
ye
.
It
were
wofull
to
vs
,
if
God
were
not
ready
to
forgiue
:
for
we
finde
our selues
ready
to
offend
,
and
one
sinne
vnpardoned
,
is
sufficient
to
make
vs
be
condemned
.
[
u
](A22481-e66260-b)
u
Luke
11
,
4.
Forgiue
vs
our
sinnes
,
for
euen
we
forgiue
euerie
man
that
is
indebed
to
vs
.
Euery
one
would
be
glad
to
haue
a
sure
testimony
and
infallible
witnesse
of
the
forgiuenesse
of
his
sinnes
,
for
from
hence
commeth
our
greatest
comfort
.
Now
there
cannot
be
stronger
Argument
to
worke
in
vs
this
perswasion
,
seeing
that
we
by
examining
our
affections
toward
our
Brethren
,
may
conclude
the
certainety
of
Gods
mercy
toward
vs
.
For
our
forgiuenesse
is
not
made
[
x
](A22481-e66280-b)
x
Cyprian
sermo
.
6
de
orat
.
dominica
.
the
cause
,
but
the
signe
and
Seale
of
Gods
forgiuenesse
,
for
as
much
as
his
pardoning
of
vs
,
doth
worke
in
vs
the
pardon
of
others
.
[
y
](A22481-e66330-b)
y
Math.
6
,
14
,
15.
Mat.
11
,
25
,
26
For
if
ye
doe
forgiae
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
:
but
if
ye
doe
not
forgiue
Men
their
trespasses
,
no
more
will
your
Father
forgiue
you
your
trespasses
.
And
in
another
place
he
saith
;
When
ye
shall
stand
and
pray
,
forgiue
,
if
ye
haue
any
thing
against
any
Man
,
that
your
Father
also
which
is
in
heauen
,
may
forgiue
you
your
trespasses
:
for
if
you
will
not
forgiue
,
your
Father
which
is
in
Heauen
will
not
pardon
you
your
trespasses
.
This
the
Apostle
Iames
assureth
,
[
z
](A22481-e66370-b)
z
Iames
2
,
13.
That
there
shall
be
condemnation
mercilesse
,
to
him
that
sheweth
not
mercy
,
and
mercy
reioyceth
against
condemnation
.
This
we
see
in
the
example
of
that
euill
Seruant
that
fell
from
his
Maisters
fauour
,
and
was
denyed
forgiuenesse
.
For
when
as
being
vnable
to
pay
,
[
a
](A22481-e66390-b)
a
Mat.
18
,
26
,
27
,
28
,
29
,
30.
He
cryed
for
mercy
,
desired
forbearance
and
promised
payment
,
his
Maister
had
compassion
vpon
him
,
loosed
him
,
and
forgaue
him
the
debt
.
But
when
that
Seruant
dealt
hardly
with
his
Fellow-Seruant
that
ought
him
an
hundred
pence
,
so
that
he
laid
handes
vpon
him
,
tooke
him
by
the
throat
,
and
cast
him
into
Prison
,
his
Lorde
called
backe
his
grant
,
and
required
the
debt
of
him
,
and
deliuered
him
to
the
Tormentours
.
This
may
seeme
very
strange
at
the
first
,
that
his
Lorde
should
forgiue
the
Debter
,
yet
and
afterward
exact
the
debt
of
him
:
to
pardon
the
offence
,
and
to
punnish
the
offender
.
This
may
seeme
all
one
,
as
if
a
Magistrate
should
remit
the
theft
,
and
execute
the
Theefe
.
But
we
shall
not
greatly
maruaile
at
this
dealing
,
if
we
consider
that
God
giueth
pardon
vpon
condition
,
and
that
we
receiue
pardon
vpon
condition
.
True
it
is
,
this
condition
is
not
alwaies
or
heere
in
this
place
expressed
,
but
it
is
here
and
alwaies
to
bee
vnderstood
.
Notwithstanding
,
sometimes
the
condition
is
added
,
as
when
Christ
saith
;
Condemne
not
,
and
ye
shall
not
be
condemned
:
forgiue
,
and
ye
shall
be
forgiuen
.
Luke
6.
So
that
he
forgiueth
vs
our
offences
,
condicionally
that
we
forgiue
the
offences
of
our
Brethren
.
Thus
he
forgaue
the
Seruant
that
was
not
able
to
pay
,
to
teach
him
compassion
and
mercy
toward
those
that
were
indebted
vnto
him
.
If
we
will
not
forgiue
,
but
require
of
our
debters
the
vtmost
farthing
,
we
shall
finde
the
Lord
as
hard
,
and
our selues
to
make
a
Law
against
our selues
.
Wherefore
,
to
the
end
that
Gods
example
may
be
followed
in
well
doing
,
that
our
owne
consciences
may
be
assured
of
forgiuenesse
,
and
that
great
danger
is
incurred
through
want
of
forgiuenesse
:
we
learne
,
that
God
requireth
it
as
a
speciall
duty
of
vs
,
to
shew
our selues
ready
and
forward
to
forgiue
our
Bretheren
,
that
haue
wronged
and
offended
vs
.
[
b
](A22481-e66500-b)
b
1
Cor.
6
,
7.
as
that
they
are
ready
to
prosecute
euery
action
and
slight
occasion
that
is
offered
vnto
them
,
if
it
be
but
the
wagging
of
a
Straw
,
which
bewrayeth
an
euill
heart
in
them
.
Secondly
,
we
must
take
heede
of
priuate
reuenge
and
inward
hatred
,
which
if
we
conceiue
,
we
doe
not
forgiue
.
We
must
not
suffer
our
suites
to
coole
our
loue
to
our
Bretheren
,
nor
to
weaken
our
Faith
in
performing
our
seruice
&
worship
vnto
God
.
For
albeit
the
cause
be
neuer
so
iust
and
lawfull
,
[
c
](A22481-e66510-b)
c
Rom.
12
,
9
,
10.
yet
if
we
handle
it
vnlawfully
,
vncharitably
,
and
vnchristianly
,
we
offend
God
,
and
transgresse
against
our
Brother
.
Thirdly
,
we
must
beware
of
giuing
offence
to
the
Church
of
God
.
Some
offences
are
taken
,
but
not
giuen
,
as
when
men
are
offended
for
doing
our
duty
to
God
.
We
must
not
omit
that
which
God
requireth
,
because
man
will
be
offended
.
Our
care
must
be
,
to
be
ready
to
giue
satisfaction
to
the
godly
,
that
our
doing
be
not
iustly
scandalous
,
obseruing
the
rule
of
the
Apostle
;
[
d
](A22481-e66520-b)
d
1
Cor.
10
,
32
1
Thes.
5
,
22.
Giue
no
offence
,
neither
to
the
Iew
,
nor
to
the
Gentile
,
nor
to
the
church
of
God
,
and
abstaine
from
all
appearance
of
euill
.
Fourthly
,
the
end
of
all
Controuersies
and
Suites
in
Law
,
must
bee
to
liue
in
concord
,
and
to
maintaine
godly
peace
.
If
we
haue
not
this
end
,
we
ayme
at
a
wrong
end
.
The
end
of
all
lawfull
Warre
,
is
not
murther
and
tumults
,
but
peace
and
quietnesse
.
So
the
end
of
all
strife
,
must
be
to
liue
without
strife
.
For
if
all
iniuries
were
put
vp
and
were
not
repressed
,
many
would
grow
worse
and
worse
,
and
ouerturne
the
Ciuill
State
and
gouernment
.
Fiftly
,
another
end
we
may
at
,
must
be
,
that
the
truth
may
come
to
light
that
is
hidden
,
that
the
party
offending
may
be
chastised
,
[
e
](A22481-e66550-b)
e
1
Cor.
6
,
11.
and
by
chasticement
be
brought
to
repentance
for
his
wronges
.
For
such
is
the
mallice
of
many
,
that
the
passing
by
of
one
wrong
,
would
but
open
a
wide
gap
or
gate
to
bring
other
iniuries
vpon
our
owne
heades
:
and
the
more
we
suffer
,
the
more
hard
measure
they
would
offer
.
Lastly
,
the
Law
must
bee
vsed
,
not
vpon
pleasure
,
but
vpon
necessity
,
and
we
must
take
it
vp
as
the
last
refuge
and
remedy
.
We
must
vse
it
as
a
Father
vseth
correction
,
or
as
a
Physition
vseth
desperate
Medicines
,
or
as
the
Surgion
vseth
searing
and
cutting
,
[
f
](A22481-e66560-b)
f
1
Cor.
6
,
6.
when
other
will
not
serue
the
turne
.
If
a
friendly
agreement
and
priuate
arbiterment
may
be
had
,
let
it
be
preferred
,
and
the
Magistrate
not
troubled
with
our
contentions
.
Thou
oughtest
not
to
produce
into
publike
Courts
of
Iustice
and
iudgement
,
that
which
may
well
bee
decided
and
determined
by
graue
,
sober
,
godly
,
and
discreet
men
at
home
,
as
the
small
causes
which
the
Rulers
might
iudge
,
were
not
to
be
brought
before
Moses
.
Exod.
18
,
22.
If
it
cannot
be
had
,
so
that
though
we
seeke
peace
and
ensue
it
,
yet
it
flyeth
from
vs
,
it
is
lawfull
for
vs
to
go
farther
,
euen
to
sue
our
neghbour
at
the
law
,
and
vse
the
benefit
of
the
Magistrate
.
He
beareth
not
the
Sword
in
vaine
?
If
his
duty
be
to
punish
,
how
can
he
pardon
?
If
he
be
to
execute
iudgement
,
how
can
he
forgiue
them
that
trespasse
?
Against
thee
,
against
thee
onely
haue
I
sinned
,
and
done
euill
in
thy
sight
.
Psal.
51.
Likewise
the
Scribes
and
Pharisies
,
when
they
heard
Christ
speake
to
the
man
sicke
of
the
Palsie
;
Thy
sinnes
are
forgiuen
thee
,
began
to
reason
among
themselues
,
Who
is
this
that
speaketh
Blasphemies
?
Who
can
forgiue
sinnes
but
God
onely
?
Luke
5
,
20
,
21.
[
g
](A22481-e66720-b)
g
Luk.
17
,
3
,
4.
Take
heede
to
your
selues
,
if
thy
Brother
trespasse
against
thee
,
rebuke
him
:
and
if
he
repent
,
forgiue
him
:
And
though
he
sinne
against
thee
seauen
times
in
a
day
,
and
seauen
times
in
a
day
turne
againe
to
thee
,
saying
;
It
repenteth
me
,
thou
shalt
forgiue
him
.
Whereby
it
may
seeme
at
the
first
,
that
eyther
we
are
onely
to
forgiue
the
penitent
,
and
retain
mallice
against
the
impenitent
,
which
were
want
of
Charity
:
or
say
,
that
the
condition
annexed
by
Christ
,
is
voide
and
idle
,
which
were
a
voyce
of
blasphemy
.
[
h
](A22481-e66760-b)
h
Calui
.
harm
.
in
Euangel.
doe
not
cease
to
loue
him
,
but
in
stead
of
euill
doe
good
,
and
in
stead
of
wrong
,
do
bestow
a
benefit
vpon
him
,
though
in
regard
of
the
wickednesse
of
his
heart
,
the
mischiefe
of
his
hands
,
the
want
of
repentance
,
and
the
nature
of
his
offence
,
I
thinke
hardly
and
heynously
of
him
(
as
he
is
worthy
)
yet
am
I
truely
said
and
rightly
accounted
,
to
forgiue
him
.
For
when
God
requireth
that
we
doe
good
to
our
Enemies
,
loue
them
that
hate
vs
,
blesse
them
that
hurt
vs
,
pray
for
them
that
persecute
vs
,
and
to
doe
good
to
all
them
that
speake
all
euill
against
vs
:
he
doth
not
thereby
presently
commaund
that
we
allow
in
them
those
things
that
he
condemneth
,
or
praise
in
them
the
thinges
that
he
reprooueth
:
but
he
onely
would
haue
our
hearts
free
from
hatred
,
our
minds
from
mallice
,
our
tongues
from
slander
,
&
our
hands
from
reuenge
.
The
second
manner
of
forgiuenes
(
which
is
a
free
and
full
forgiuenesse
)
is
,
when
beholding
liuely
fruits
of
their
repentance
,
we
esteem
them
as
brethren
,
we
account
them
as
the
children
of
God
,
we
fauour
them
as
fellow-members
with
vs
of
Christ
,
&
are
perswaded
that
the
remembrance
of
their
sins
committed
against
God
,
and
of
their
iniuries
offered
vnto
vs
,
are
blotted
out
of
Gods
sight
.
For
true
repentance
is
an
high
and
holy
worke
,
greatly
accepted
of
God
and
his
Angels
.
Of
God
,
[
i
](A22481-e66780-b)
i
Ezek.
18
,
22.
because
when
we
repent
,
he
will
put
all
our
sinnes
out
of
his
remembrance
.
Of
the
[
k
](A22481-e66790-b)
k
Luke
15
,
7
,
10.
Angels
,
because
there
is
ioy
in
their
presence
for
one
Sinner
that
conuerteth
,
more
then
for
ninety
and
nine
iust
men
that
neede
no
repentance
.
The
substance
of
that
which
hath
beene
saide
,
is
this
:
If
an
offender
haue
wronged
thee
,
and
continue
obstinate
and
setled
to
wrong
thee
still
,
thou
shalt
forgiue
him
,
that
is
;
thou
shalt
not
hurt
him
,
nor
mallice
him
,
but
loue
him
,
and
seek
to
doe
him
good
:
but
as
yet
thou
art
to
think
him
a
wilfull
and
wicked
man
,
[
l
](A22481-e66800-b)
l
Esay
5
,
20.
Because
thou
art
not
to
speake
euill
of
good
,
or
good
of
euill
;
to
put
darkenesse
for
light
,
and
light
for
darkenesse
;
to
call
bitter
sweete
,
and
sweete
sower
.
If
he
turne
from
his
euill
waies
,
and
repent
him
of
his
sinnes
,
thou
shalt
forgiue
,
him
,
that
is
;
thinke
as
well
of
him
,
as
euer
thou
didst
thinke
ill
of
him
,
comfort
him
,
raise
him
vp
with
the
sweete
promises
of
the
Gospell
,
and
assure
him
that
God
hath
forgiuen
him
,
&
therfore
he
need
not
doubt
of
the
forgiuenes
of
his
Fellow-Seruant
.
And
if
we
will
a
little
search
the
Scriptures
,
we
shal
finde
examples
of
both
these
sorts
and
kindes
of
forgiuenesse
recorded
vnto
vs
.
Of
the
first
sort
of
forgiuing
euill
doers
,
euen
while
they
remaine
euill
doers
,
we
haue
in
Dauid
toward
Shemei
,
that
curssed
him
with
an
horrible
Cursse
,
he
sware
that
he
should
not
dye
,
and
pardoneth
him
(
albeit
Abishai
.
the
Sonne
of
Zeruiah
said
;
[
m
](A22481-e66860-b)
m
2.
Sam.
19
,
21
,
22
,
23.
2
King
.
2
,
9.
Shall
not
Shemei
dye
for
this
,
because
he
curssed
the
Lords
annointed
?
)
Notwithstanding
,
he
thought
of
him
as
of
a
wicked
man
,
and
gaue
Salomon
his
Sonne
charge
,
not
to
account
him
innocent
.
And
this
is
that
forgiuenesse
which
Moses
speaketh
off
.
Leuit.
19.
Thou
[
n
](A22481-e66920-b)
n
Leu.
19
,
17.
shalt
not
hate
thy
Brother
on
thine
heart
,
but
thou
shalt
plainely
rebuke
thy
Neighbour
,
&
suffer
him
not
to
sinne
.
Of
the
second
sort
of
forgiuenesse
,
which
is
toward
the
penitent
,
we
haue
an
example
in
Paule
and
the
Church
of
Corinth
,
toward
the
incestuous
person
which
had
committed
Fornication
,
[
o
](A22481-e66960-b)
o
1
Cor.
5
,
1
,
13
And
such
Fornication
as
is
not
named
without
detestation
among
the
Gentiles
,
taking
vnto
him
his
Fathers
Wife
.
For
when
he
being
rebuked
of
many
,
and
put
out
from
among
them
,
sorrowed
for
his
sinne
with
a
godly
sorrow
,
which
caused
repentance
not
to
be
repented
off
,
he
willeth
them
to
receiue
him
,
and
entertaine
him
among
them
as
a
faithfull
Brother
,
and
to
thinke
well
of
him
as
they
did
before
,
[
p
](A22481-e66980-b)
p
2
Cor.
2
,
7
,
11
And
to
minister
comfort
vnto
him
,
least
he
should
be
swallowed
vppe
with
ouer-much
heauinesse
,
and
least
Sathan
should
circumuent
vs
,
for
we
are
not
ignorant
of
his
enterprises
.
Hence
it
it
that
he
saith
;
ye
ought
to
forgiue
him
,
and
to
comfort
him
,
and
to
confirme
your
loue
toward
him
,
which
is
as
much
as
if
hee
should
desire
them
to
take
him
againe
for
a
Brother
.
[
q
](A22481-e67030-b)
q
1
Cor.
13
,
4
,
5
,
6
,
7.
It
suffereth
long
,
it
is
bountifull
:
Loue
enuyeth
not
:
Loue
doth
not
boast
it selfe
:
it
is
not
puffed
vp
:
it
doth
no
vncomely
thing
:
it
seeketh
not
her
owne
thinges
:
it
is
not
prouoked
to
anger
:
it
thinketh
not
euill
:
it
reioyceth
not
in
iniquity
,
but
reioyceth
in
the
truth
:
it
suffereth
all
thinges
:
it
beleeueth
all
thinges
:
it
hopeth
all
thinges
:
it
endureth
all
thinges
.
There
is
no
man
but
gladly
desireth
to
haue
God
(
that
is
able
)
to
be
ready
and
willing
to
forgiue
him
his
sinnes
:
and
therefore
we
ought
to
be
like
affectioned
toward
our
Brethren
.
It
is
a
great
comfort
to
the
weakenesse
of
our
Faith
,
which
needeth
all
proppes
and
pillers
to
sustaine
and
vphold
it
.
For
though
the
forgiuenesse
of
our
Brethren
be
no
cause
of
our
forgiuenesse
,
it
is
a
signe
and
testimonie
,
whereby
we
are
infalliblie
confirmed
,
that
as
surely
as
we
remit
others
,
we
shall
be
remitted
.
Nothing
maketh
vs
more
resemble
the
Lord
,
then
to
be
mercifull
,
hee
is
the
God
of
patience
,
[
r
](A22481-e67050-b)
r
Psal.
103
,
8
,
9
14.
He
is
slow
to
anger
,
he
is
full
of
compassion
,
and
of
great
kindnesse
,
he
will
not
alway
chide
,
neither
keepe
his
anger
for
euer
,
he
knoweth
whereof
we
are
made
,
and
he
remembreth
we
are
but
Dust
.
On
the
other
side
,
nothing
in
the
World
maketh
vs
so
like
vnto
Sathan
,
and
to
be
transformed
into
his
Image
,
as
malice
and
enuy
.
Hence
it
is
that
he
is
called
a
Tempter
,
a
Slanderer
,
a
false
accuser
,
the
authour
of
all
hatred
and
dissention
.
This
appeareth
in
the
example
of
our
first
Parents
,
so
soone
as
they
were
placed
of
God
in
the
Garden
,
immediatly
Sathan
set
vpon
them
,
and
sought
to
dispossesse
them
of
that
happy
estate
.
If
then
wee
giue
our selues
to
hatred
and
mallice
,
and
neuer
thinke
our selues
well
,
but
when
wee
are
disgorging
the
rank
or
and
enuy
of
our
boyling
stomackes
,
we
shew
our selues
not
to
be
the
Sonnes
of
God
,
who
is
Loue
it selfe
;
but
to
be
the
Children
of
the
Deuill
,
who
is
maliciousnesse
it selfe
.
For
,
He
[
s
](A22481-e67080-b)
s
1
Ioh.
3
,
8
,
9.
that
committeth
sinne
is
of
the
Deuill
;
for
the
Deuill
sinneth
from
the
beginning
:
for
this
purpose
was
made
manifest
that
Sonne
of
God
,
that
hee
might
loose
the
Workes
of
the
Deuill
:
Whosoeuer
is
borne
of
GOD
sinneth
not
,
for
his
Seede
remaineth
in
him
,
neither
can
he
sinne
,
because
he
is
borne
of
GOD.
This
reprooueth
those
that
keepe
old
reuenge
and
setled
mallice
as
a
festered
sore
,
rusting
and
rankling
in
their
hearts
,
to
the
satisfying
of
their
owne
lustes
,
to
the
poysoning
of
their
owne
Soules
,
and
to
the
dishonouring
of
Almightie
God
.
This
we
see
to
haue
beene
in
Caine
,
who
hating
his
Brother
,
and
suffering
the
Sunne
to
goe
downe
vpon
his
wrath
,
in
the
end
his
wrath
conceiued
,
brought
forth
Murther
,
and
Murther
when
it
was
finished
,
wrought
out
his
destruction
.
The
like
appeareth
in
Absolom
toward
his
Brother
Ammon
.
For
when
Ammon
had
defiled
his
Sister
Tamar
,
respecting
neither
the
wickednesse
of
the
Fact
,
nor
the
shame
of
his
Sister
,
nor
the
reproach
of
his
person
,
nor
the
offence
of
his
Brother
,
nor
the
blaspheming
of
the
enemies
,
nor
the
scandall
of
the
Church
,
nor
the
offence
of
his
Father
,
nor
the
defiling
of
his
Fathers
house
:
Absalom
[
t
](A22481-e67170-b)
t
2
Sam.
13
,
23
29.
conceiued
hatred
in
his
heart
,
and
executed
vengeance
vpon
him
to
the
full
,
two
yeares
after
:
he
dissembled
his
purpose
till
occasion
serued
,
and
afterward
his
mallice
brought
forth
a
lamentable
effect
,
when
he
goared
his
Sword
in
blood
.
It
is
esteemed
among
carnall
men
,
a
token
of
valour
to
reuenge
,
but
indeed
it
is
no
better
then
slauish
weaknesse
,
and
want
of
true
fortitude
.
So
then
,
they
are
possessed
with
the
Spirit
of
the
Deuill
,
that
are
content
to
shake
hands
and
promise
forgiuenesse
,
that
speak
deceitfully
euery
one
with
his
neghbor
,
flattering
with
their
lips
,
and
gloze
with
a
double
hart
;
yet
keepe
in
mind
the
remembrance
of
old
iniuries
waiting
and
watching
for
opportunity
of
time
,
place
,
and
means
,
to
execute
the
bloody
designes
of
their
beastly
hearts
.
Would
we
be
thus
dealt
with
all
at
the
handes
of
God
?
Would
we
be
thus
forgiuen
?
Would
we
haue
halfe
a
forgiuenesse
,
and
no
more
of
him
?
Woe
,
and
woe
againe
were
it
to
vs
,
if
we
were
thus
forgiuen
.
Let
vs
deale
as
faithfully
and
fully
,
as
sincerelie
and
vnfainedly
with
them
,
as
we
desire
to
haue
the
eternall
God
to
deale
with
vs
:
[
u
](A22481-e67190-b)
u
Math.
7
,
2.
For
with
what
iudgement
we
iudge
,
we
shall
be
iudged
:
and
with
what
measure
we
mete
,
it
shall
be
measured
to
vs
againe
.
Let
vs
bannish
from
vs
,
all
lame
,
and
halfe
,
&
halting
remission
,
which
keepeth
a
part
and
peece
vnforgiuen
:
if
we
would
haue
the
Lord
forgiue
all
,
and
cast
them
into
●he
bottome
of
the
Sea
for
euer
,
let
vs
be
like
minded
toward
our
Brethren
.
Otherwise
,
our
owne
consciences
shall
conuince
and
condemne
vs
,
so
often
as
we
say
the
Lordes
Prayer
,
seeing
we
pray
most
fearefully
against
our selues
:
and
as
we
reserue
behinde
in
a
corner
of
our
hearts
a
peece
of
our
mallice
,
so
wee
desire
the
Lorde
also
to
reserue
a
part
of
his
wrath
for
vs
,
and
of
his
punnishment
against
vs
.
[
x
](A22481-e67240-b)
x
Perk.
on
the
Lords
Prayer
.
with
the
Lords
Prayer
,
as
the
Fly
doth
with
the
Candle
,
or
as
the
child
doth
with
the
Knife
:
whereby
it
falleth
out
,
that
the
one
is
burned
,
the
other
is
wounded
.
Take
heede
,
God
is
not
mocked
,
we
cannot
dallie
with
him
.
It
is
not
this
or
that
forme
that
God
regardeth
,
it
is
our
being
in
that
estate
,
not
reconciled
to
our
Brother
,
that
bringeth
vpon
vs
suddaine
destruction
.
For
God
is
Loue
,
[
y
](A22481-e67250-b)
y
1
Iohn
4
,
16.
and
3
,
14
,
15.
And
hee
that
dwelleth
in
Loue
,
dwelleth
in
God
,
and
God
in
him
:
he
that
loueth
not
his
Brother
,
abideth
in
death
:
Whosoeuer
hateth
his
Brother
is
a
Man-slayer
,
and
ye
know
,
that
no
May-slayer
hath
eternall
life
abiding
in
him
.
Whereby
wee
see
,
that
to
such
as
are
malicious
,
there
is
no
forgiuenesse
,
as
we
haue
noted
before
.
[
z
](A22481-e67300-b)
z
Rom.
7
,
18.
I
know
that
in
me
,
that
is
,
in
my
Flesh
,
dwelleth
no
good
thing
:
for
to
will
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
which
is
good
.
Likewise
,
hee
forbiddeth
and
restraineth
the
Gentiles
from
insulting
and
triumphing
ouer
the
Iewes
,
that
were
through
infidelitie
for
a
season
cut
off
:
[
a
](A22481-e67320-b)
a
Rom.
11
,
18
,
19
,
20.
Thou
wilt
say
;
The
Braunches
are
broken
off
,
that
I
might
be
grafted
in
:
Well
,
through
vnbeleefe
they
are
broken
off
,
and
thou
standest
by
Faith
:
boast
not
thy selfe
against
the
Braunches
,
be
not
high
minded
,
but
feare
.
It
is
a
great
reproach
to
vs
,
to
reproach
such
as
haue
fallen
,
and
are
risen
againe
by
true
repentance
:
to
vpbraid
such
as
haue
sinned
,
&
haue
forsaken
their
sins
.
It
is
a
greater
blemish
to
those
that
check
them
after
they
haue
turned
from
them
,
then
to
those
that
committed
them
.
For
they
haue
washed
away
by
their
teares
the
filthinesse
of
them
,
and
blotted
out
the
deformity
that
did
cleaue
vnto
them
.
True
it
is
,
so
long
as
we
continue
in
sinne
,
and
follow
the
lustes
of
our
owne
hearts
,
we
must
be
content
to
be
reprooued
and
shamed
for
them
,
that
so
we
may
be
brought
to
see
them
,
and
be
sorry
for
them
.
Thus
it
is
noted
,
that
Christ
began
to
vpbraid
the
Citties
,
[
b
](A22481-e67350-b)
b
Math.
11
,
20
,
Wherein
most
of
his
great
workes
were
done
,
because
they
repented
not
.
So
the
Apostle
feared
,
[
c
](A22481-e67370-b)
c
2
Cor.
12
,
21
Least
when
hee
came
againe
to
the
Corinthians
,
his
God
should
abase
him
among
them
,
so
that
he
should
bewaile
many
of
them
which
had
sinned
already
,
and
yet
repented
not
of
the
vncleanesse
,
and
Fornication
,
and
wantonnesse
which
they
haue
committed
.
They
then
that
repent
nor
,
are
to
bee
disgraced
:
but
such
as
haue
repented
,
are
to
be
loued
and
cherished
.
It
skilleth
not
what
they
haue
beene
,
for
they
are
accepted
according
to
the
grace
which
they
haue
receiued
,
which
serueth
as
a
singular
comfort
vnto
them
.
They
that
labour
to
disgrace
those
whom
they
should
embrace
,
do
imitate
the
example
and
practise
of
the
Deuill
,
who
tempteth
those
that
hee
seeth
to
haue
renounced
his
seruice
,
and
departed
from
his
Kingdome
,
and
telleth
them
what
they
haue
done
,
how
loose
they
haue
beene
in
their
liues
,
and
into
what
horrible
sinnes
they
haue
fallen
,
that
thereby
hee
might
bring
them
to
dispaire
,
and
to
let
goe
their
strong
confidence
that
they
haue
in
the
promises
of
the
Gospell
.
So
it
is
with
sundry
of
the
Seruants
and
Children
of
the
Deuill
,
they
taunt
and
reuile
the
faithfull
,
for
former
faults
which
now
they
hate
and
abhorre
.
But
as
they
aunswere
Sathan
,
so
they
may
all
his
Instruments
,
that
they
should
consider
rather
what
they
are
,
then
what
they
haue
beene
;
and
behold
their
present
condition
,
not
that
which
is
past
.
Let
vs
be
like
the
good
Angels
,
who
doe
reioyce
at
the
conuersion
of
Sinners
,
but
neuer
cast
them
in
the
teeth
with
their
offences
that
haue
stumbled
,
and
are
recouered
.
[
d
](A22481-e67440-b)
d
Gene.
13
,
8
Let
there
bee
no
strife
(
I
pray
thee
)
betweene
me
and
thee
,
neyther
betweene
thy
Heard-men
and
my
Heard-men
:
for
we
are
Brethren
.
They
were
not
naturall
Bretheren
according
to
the
flesh
,
as
discending
of
one
Father
,
but
of
a
neere
kindred
according
to
the
flesh
,
and
a
neerer
according
to
the
Spirit
:
he
was
Lots
Vnckle
and
elder
,
and
in
that
respect
his
better
,
he
was
richer
&
wealthier
,
he
had
more
Seruants
also
to
take
his
part
,
to
ioyne
together
,
and
to
ouer-maister
him
,
if
he
had
listed
:
yet
he
standeth
not
vpon
one
,
or
vpon
all
these
:
he
looked
not
when
Lot
should
stoop
and
bow
vnto
him
,
but
as
in
years
,
wealth
,
and
authority
,
so
in
godlinesse
,
meeknes
,
and
moderation
he
went
before
him
.
Let
vs
all
consider
this
,
&
be
prouoked
by
the
example
of
Christ
,
to
be
meeke
and
lowly
,
[
e
](A22481-e67480-b)
e
Math.
11
,
29.
That
we
may
finde
rest
vnto
our
soules
.
The
Lord
Iesus
hath
taught
vs
to
call
vpon
one
Father
,
shall
we
then
disdaine
our
Brethren
?
The
Apostle
teacheth
,
[
f
](A22481-e67500-b)
f
Col.
3
,
13.
Ephe.
4
,
4.
that
we
are
one
body
:
if
the
members
of
the
body
should
disagree
and
fall
out
;
would
not
the
ruine
and
destruction
of
the
whole
body
follow
?
Againe
,
we
are
all
called
to
the
same
hope
of
eternall
life
;
there
is
one
mark
,
at
the
which
we
all
shoot
;
there
is
one
end
,
whereunto
we
bend
;
being
Children
of
the
same
Father
,
and
Heires
of
the
same
Grace
,
and
partakers
of
the
same
inheritance
.
O
that
this
Meditation
were
setled
and
grounded
in
our
hearts
to
loue
with
brotherly
kindnesse
,
and
to
hate
all
mallice
as
a
Serpent
.
Let
vs
learne
,
that
we
ought
no
more
to
bee
deuided
asunder
,
then
the
kingdome
of
Heauen
can
be
deuided
:
and
that
whosoeuer
renteth
himselfe
from
his
Brethren
,
banisheth
himselfe
from
the
place
of
glory
,
which
we
all
looke
for
.
Christ
Iesus
cannot
be
deuided
:
for
as
his
Coate
was
[
g
](A22481-e67520-b)
g
Iohn
19
,
23.
without
seame
,
so
his
body
must
be
without
separtion
.
There
are
not
diuers
Faiths
,
diuers
Baptismes
,
diuers
Suppers
,
diuers
Gods
:
but
one
Lord
Iesus
,
one
Baptisme
,
one
Faith
,
one
Lordes
Supper
,
one
God
and
Father
of
all
.
All
these
thinges
,
Abraham
(
no
doubt
)
did
consider
and
beleeue
,
and
therefore
said
;
We
are
Brethren
.
He
doth
not
stand
vpon
his
reputation
,
and
say
;
Shall
I
stoope
to
him
?
Shall
I
creepe
and
crouch
to
him
?
Am
not
I
better
then
hee
?
Am
not
I
wealthier
then
he
?
Am
not
I
elder
then
he
?
He
layeth
all
these
aside
,
and
resolueth
thus
;
Are
not
we
Bretheren
?
And
shall
we
striue
?
What
a
shame
would
this
be
to
vs
?
What
a
dishonour
to
God
?
What
an
euill
example
to
these
Nations
that
liue
among
vs
?
What
a
stumbling
blocke
of
offence
shall
we
lay
before
them
to
cause
them
to
blaspheme
God
,
and
to
speake
euill
of
vs
,
of
our
Religion
,
and
of
our
holy
profession
?
Let
not
vs
therefore
tarry
till
others
come
and
offer
conditions
of
peace
,
but
let
vs
seeke
peace
and
ensue
it
.
Shall
we
stand
aloofe
and
hang
backe
from
agreement
with
them
,
because
we
take
our selues
to
be
abused
,
wronged
,
slandered
,
and
iniured
?
Shall
God
commaund
vs
to
forgiue
,
and
will
we
answere
presumptuously
,
we
will
not
forgiue
?
Shall
the
Lord
say
vnto
vs
;
Thou
shalt
not
hate
thy
Brother
in
thine
heart
:
and
will
we
reply
audaciously
,
we
will
hate
him
?
Or
if
we
doe
not
scorne
God
to
his
face
,
what
will
we
,
what
can
we
alledge
,
or
what
shall
we
bring
for
our
defence
,
that
Abraham
might
not
haue
brought
as
well
as
we
?
Will
we
say
we
are
more
excellent
,
and
therefore
reason
it
is
,
that
they
should
bow
the
knee
vnto
vs
?
Will
we
say
we
are
the
better
men
?
So
was
Abraham
.
Are
we
richer
and
wealthier
?
So
was
Abraham
.
Are
we
elder
in
yeares
,
and
so
looke
that
the
younger
should
yeelde
?
So
was
Abraham
.
Haue
we
many
Friendes
to
ioyne
with
vs
,
to
see
wee
shall
haue
no
wrong
,
and
to
take
our
partes
?
So
had
Abraham
.
Are
we
mighter
in
force
and
power
?
So
was
Abraham
,
he
went
euery
way
beyond
Lot
.
Now
then
,
if
we
be
the
Children
of
Abraham
,
[
h
](A22481-e67660-b)
h
Iohn
8
,
39.
we
must
doe
the
workes
of
Abraham
.
Whatsoeuer
priuiledges
we
haue
to
aduance
vs
aboue
our
Brethren
,
vnder
colour
whereof
we
shroud
the
corruption
of
our
Nature
,
and
the
mallice
of
our
heartes
,
let
vs
lay
all
aside
and
cast
them
into
the
Dust
,
let
vs
renounce
age
and
honour
;
let
vs
cast
from
vs
birth
and
yeares
;
let
vs
deny
wealth
and
worship
,
to
the
end
we
may
be
little
and
lowly
in
our
eyes
.
Abraham
got
more
true
honour
by
yeelding
,
then
we
can
doe
by
our
proude
lookes
,
lofty
stomackes
,
and
corrupt
mindes
.
He
that
hath
most
godlinesse
will
relent
soonest
.
Let
vs
striue
who
shall
goe
before
another
in
mercy
and
forgiuenesse
,
and
put
farre
away
all
bitternesse
of
Spirit
,
and
put
on
all
humblenesse
of
minde
.
But
(
alasse
)
where
is
this
meekenesse
and
long-suffering
,
while
we
raile
and
rage
one
against
another
?
If
the
least
occasion
of
contention
and
iarre
be
offered
,
how
ready
are
we
to
embrace
it
,
to
nourish
it
,
to
prosecute
it
with
all
extreamity
?
When
we
are
a
little
mooued
,
are
these
the
wordes
of
Brethren
,
I
will
not
take
this
abuse
at
his
handes
,
I
will
neuer
put
vp
this
iniury
,
I
will
not
be
made
such
a
Noddy
,
I
will
sue
him
at
the
Law
,
I
will
not
leaue
him
worth
a
Groat
,
I
will
make
Dice
of
his
Bones
,
I
will
tread
vpon
his
Graue
:
and
shall
I
yeeld
vnto
him
,
I
will
neuer
doe
it
.
O
my
Brethren
,
is
this
to
follow
the
steppes
of
faithfull
Abraham
,
or
to
be
like
him
,
who
was
so
wise
,
so
meeke
,
so
great
a
louer
of
peace
and
concord
?
If
we
be
ashamed
to
tread
in
his
pathes
,
take
heede
least
the
God
of
Abraham
bee
ashamed
of
vs
,
both
in
this
life
,
and
in
his
Kingdome
for
euer
.
We
boast
our selues
to
be
the
Children
of
Abraham
,
we
account
our selues
to
be
true
Christians
,
and
yet
we
will
neither
follow
the
example
of
Abraham
,
nor
obey
the
commaundement
of
Christ
.
The
Lord
remitteth
the
debtes
that
we
are
not
able
to
pay
,
and
will
we
require
the
vtmost
farthing
?
He
forgiueth
ten
thousand
Talents
,
and
will
not
we
forbeare
an
hundred
pence
?
It
is
the
Maister
and
Lord
of
all
that
is
so
mercifull
,
and
shall
the
Seruant
be
so
cruell
and
hard-harted
to
his
Fellow-Seruant
?
Let
vs
take
heed
least
our
mallice
and
vnmercifulnesse
vnto
others
,
do
cry
out
for
vengeance
against
vs
,
and
shut
vp
the
mercy
and
compassion
of
God
toward
vs
,
rendering
seauen
folde
into
our
bosomes
,
and
barring
vs
from
any
accesse
to
the
Throne
of
his
Grace
.
For
if
we
forgiue
not
men
their
trespasses
,
our
praiers
shall
be
abhominable
,
our
religious
exercises
shall
be
turned
into
sinne
,
and
our
offences
shall
not
be
forgiuen
.
[
i
](A22481-e67760-b)
i
Three
profitable
Meditations
.
To
conclude
,
let
vs
consider
these
three
pointes
.
First
,
that
no
Man
can
offend
vs
,
as
we
daily
offend
God
,
in
thought
,
word
,
and
deede
.
Secondlie
,
that
we
may
fall
,
and
perhaps
haue
fallen
already
into
the
like
offence
that
we
blame
and
reprooue
in
others
.
Thirdly
,
we
would
be
greatly
greeued
,
not
to
be
respected
and
releeued
in
the
bitternesse
of
our
hearts
,
therefore
we
should
regard
the
sorrow
and
supplication
of
others
,
crauing
mercy
and
commiseration
at
our
handes
.
If
we
suffer
our
Bretheren
to
call
to
vs
,
and
we
be
deafe
,
stopping
our
cares
against
them
,
we
greatly
deceiue
our selues
,
if
we
thinke
to
finde
the
Lord
other-wise
minded
toward
vs
.
[
Thou
therefore
receiue
him
,
that
is
mine
owne
Bowels
.
]
He
calleth
Onesimus
his
Bowels
or
Entrals
,
being
nothing
of
Kinne
to
him
in
the
Flesh
,
in
respect
of
his
earnest
and
feruent
loue
that
he
beareth
to
him
in
Christ
,
beeing
a
true
professour
of
the
Faith
.
He
knew
well
the
leud
disposition
of
Seruaunts
,
for
the
most
part
in
those
dayes
,
as
the
Maisters
were
cruell
to
them
,
so
they
were
vnfaithfull
to
their
Maisters
.
It
was
found
commonly
true
by
common
experience
,
which
churlish
and
couetous
Naball
spake
falsely
of
Dauid
.
1.
Sam.
25
,
10.
Who
is
Dauid
?
And
who
is
the
Sonne
of
Ishai
?
There
be
many
Seruant
now-a-daies
,
that
breake
away
euery
Man
from
his
Maister
.
The
like
we
see
in
the
Seruants
of
Shemei
.
1.
King
.
2
,
39.
Who
fled
away
from
him
to
Gath.
It
was
therefore
a
rare
thing
;
and
consequentlie
more
wonderfull
to
find
a
man
of
this
quality
so
well
qualified
:
and
a
man
of
so
bad
note
,
to
be
so
notable
,
which
made
the
Apostle
so
earnest
in
speaking
for
him
,
and
in
commendinh
of
him
.
For
nothing
could
haue
beene
said
more
effectuall
to
pacifie
the
wrath
,
and
to
mollifie
the
heart
of
Philemon
,
in
as
much
as
he
inferreth
,
that
if
he
would
not
be
appeased
at
his
request
,
he
had
raged
by
this
meanes
on
the
very
bowels
of
Paule
.
Behold
therefore
in
this
place
,
the
coniunction
of
two
heauenly
vertues
in
the
Apostle
;
to
wit
,
Humility
,
and
Loue
;
that
it
is
hard
to
say
which
was
the
greater
,
so
that
he
was
not
ashamed
to
receiue
as
into
his
Bosome
and
Bowels
,
a
base
Bond-slaue
,
and
besides
,
a
Theefe
and
a
Runna-gate
,
to
the
end
he
might
protect
and
defend
him
from
the
displeasure
of
his
Maister
.
And
doubtlesse
,
if
the
conuersion
and
turning
of
man
vnto
God
,
were
as
highly
prized
and
worthily
esteemed
of
vs
as
it
ought
to
be
,
wee
would
louingly
tender
,
and
charitably
embrace
and
such
as
we
see
truely
,
without
hypocrisie
conuerted
vnto
God
.
[
l
](A22481-e67920-b)
l
Deut.
32
,
10.
Zach.
2
,
8.
That
he
which
toucheth
them
,
toucheth
the
apple
of
his
eye
.
So
Zachariah
blessed
the
God
of
Israell
,
[
m
](A22481-e67950-b)
m
Luke
1
,
78.
Who
through
his
tender
mercy
gaue
life
to
them
that
sate
in
darkenesse
and
in
the
shaddow
of
death
,
and
guided
their
feete
into
the
way
of
peace
.
This
appeareth
notably
in
Christ
Iesus
,
[
n
](A22481-e67970-b)
n
Heb.
2
,
17.
Who
was
made
like
vnto
his
Brethren
,
that
he
might
be
mercifull
,
he
will
not
breake
the
bruised
Reede
,
nor
quench
the
smoaking
Flaxe
:
[
o
](A22481-e67990-b)
o
Iohn
15
,
12
,
13.
and
13
,
34.
These
thinges
(
saith
he
)
haue
I
spoken
vnto
you
,
that
my
ioy
might
remaine
in
you
,
this
is
my
Commaundement
,
that
ye
loue
one
another
as
I
haue
loued
you
:
greater
loue
then
this
hath
no
man
,
when
any
man
bestoweth
his
life
for
his
friends
.
This
affection
we
finde
in
many
places
in
the
Apostle
;
[
p
](A22481-e68020-b)
p
Phil.
1
,
8
,
9.
1
Thess.
3
,
7
,
8
God
is
my
record
,
how
I
long
after
you
all
,
from
the
very
heart-roote
in
Iesus
Christ
:
we
had
consolation
in
you
,
in
al
our
affliction
&
necessity
,
through
your
Faith
,
for
now
are
we
aliue
,
if
ye
stand
fast
in
the
Lord
.
The
Euangelist
Luke
describing
the
Church
of
God
gathered
together
after
the
ascention
of
Christ
,
saith
;
[
q
](A22481-e68050-b)
q
Act.
2
,
44
,
45
All
that
beleeued
were
in
one
place
,
and
had
all
thinges
common
,
and
they
sold
their
possessions
and
goods
,
and
parted
them
to
all
men
,
as
euery
one
had
neede
.
This
is
a
precept
giuen
in
the
Law
,
and
no
duty
more
often
vrged
and
touched
in
the
Gospell
.
Moses
saith
,
[
r
](A22481-e68080-b)
r
Leuit.
19
,
18
Math.
5
,
43.
Rom.
13
,
9.
Gal.
5
,
14.
Thou
shalt
not
auenge
,
nor
bee
mindfull
of
wrong
against
the
Children
of
thy
people
,
but
shall
loue
thy
Neighbour
as
thy selfe
,
I
am
the
Lord
.
The
Apostle
Paule
among
many
precepts
that
he
giueth
,
this
is
one
of
the
chiefe
and
principall
,
[
s
](A22481-e68110-b)
s
Rom.
12
,
9
,
10.
and
13
,
8.
Let
loue
bee
without
dissimulation
,
abhorre
that
which
is
euill
,
and
cleane
vnto
that
which
is
good
:
be
affectioned
to
loue
one
another
with
brotherlie
loue
.
All
these
testimonies
of
God
the
Father
,
of
Christ
Iesus
our
Lord
,
of
the
Apostle
,
of
other
Christians
,
and
of
the
whole
Church
,
doe
sufficiently
teach
vs
,
that
howsoeuer
all
the
Saints
of
God
are
to
be
loued
,
yet
those
especially
that
haue
beene
conuerted
to
vs
.
[
t
](A22481-e68150-b)
t
Iohn
16
,
21.
is
so
heartie
and
entire
,
that
shee
forgetteth
the
paines
and
sorrow
that
shee
hath
sustained
.
Beniamin
among
all
the
Sonnes
of
Iacob
,
was
most
tenderly
beloued
,
in
whose
byrth
the
Mother
dyed
,
the
fruite
was
saued
,
but
the
Tree
withered
and
fell
downe
,
he
cost
Iacob
therefore
dear
,
euen
his
best
beloued
wife
,
and
indeed
his
onely
lawfull
wife
,
whom
Laban
promised
,
&
for
whom
he
serued
,
[
u
](A22481-e68200-b)
u
Gen.
35
,
18.
so
that
he
called
him
Beniamin
,
the
sonne
of
his
right
hand
.
If
then
,
that
which
is
dearly
bought
,
be
deepely
beloued
,
it
is
no
maruell
if
it
worke
effectually
in
spirituall
things
,
where
the
greatest
paines
and
labor
is
shewed
.
We
see
this
in
the
Galathians
,
who
had
put
the
Apostle
to
much
trouble
and
exceeding
torment
in
their
recouery
to
Christ
,
[
x
](A22481-e68230-b)
x
Gal.
4
,
11
,
19
are
by
him
called
his
Little
Children
of
whom
he
trauailed
in
birth
againe
,
vntill
Christ
were
formed
in
them
,
and
he
was
in
much
feare
and
perplexity
,
least
hee
had
bestowed
on
them
labour
in
vaine
.
This
appeareth
in
his
behauiour
toward
the
Israelites
,
to
whom
pertaineth
the
adoption
,
the
glory
,
and
the
Couenants
,
[
y
](A22481-e68260-b)
y
Ro.
9
,
1
,
2
,
3.
I
say
the
truth
in
Christ
,
I
lye
not
,
my
Conscience
bearing
me
witnesse
in
the
Holyghost
,
that
I
haue
great
heauinesse
and
continuall
sorrow
in
mine
heart
,
for
I
would
wish
my selfe
to
bee
separated
from
Christ
,
for
my
Brethren
that
are
my
Kinsmen
according
to
the
flesh
.
The
like
affection
is
bewrayed
in
Moses
toward
Gods
people
,
who
had
carried
them
in
his
bosome
as
a
Nursse
doth
the
sucking
Childe
,
when
God
was
offended
with
them
,
and
threatned
to
consume
them
,
he
cried
vnto
the
Lord
,
[
z
](A22481-e68290-b)
z
Ex.
32
,
31
,
32
Oh
,
this
people
haue
sinned
a
great
sinne
,
and
haue
made
them
Gods
of
Golde
,
therefore
now
if
thou
pardon
their
sinne
,
thy
mercy
shall
appeare
:
but
if
thou
wilte
not
,
I
pray
thee
rase
me
out
of
thy
Booke
which
thou
hast
written
.
Thus
he
shewed
the
bowels
of
his
loue
toward
that
people
,
with
whom
hee
had
taken
so
great
paines
,
for
whom
he
had
so
often
prayed
,
and
by
whom
he
had
been
so
oftentimes
prouoked
.
[
a
](A22481-e68340-b)
a
1
Iohn
3
,
14
19.
Heereby
we
know
that
we
are
of
the
truth
,
and
shall
before
him
assure
our
hearts
.
And
againe
hee
saith
,
We
know
we
are
translated
from
death
vnto
life
,
because
wee
loue
the
Brethren
;
he
that
loueth
not
his
Brother
,
abideth
in
death
.
Whereby
hee
sheweth
,
that
we
are
assured
that
we
belong
to
God
,
are
his
children
by
the
fruites
of
loue
,
which
are
certaine
tokens
of
our
election
to
eternall
life
.
[
b
](A22481-e68390-b)
b
Ioh.
13
,
34
,
35.
A
newe
Commandement
giue
I
vnto
you
,
that
yee
loue
one
another
;
as
I
haue
loued
you
;
that
ye
also
loue
another
;
by
this
shall
all
men
knowe
,
that
ye
are
my
Disciples
,
if
yee
haue
loue
one
to
another
.
Christ
Iesus
did
instruct
his
Disciples
,
especially
in
loue
,
and
did
as
it
were
graft
it
and
engraue
it
in
their
hearts
,
and
thereby
made
Charitie
a
note
of
Christianity
,
seeing
that
where
loue
doth
not
rest
,
there
Christ
doth
not
dwell
.
If
then
,
we
wold
make
it
manifest
,
that
we
haue
beene
brought
vp
in
the
Schoole
of
Christ
,
we
must
loue
one
another
.
[
c
](A22481-e68430-b)
c
Rom.
13
,
8
,
9
Owe
nothing
to
any
man
,
but
to
loue
one
another
:
for
he
that
loueth
another
,
hath
fulfilled
the
Law
.
For
this
;
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
kill
,
Thou
shalt
not
steale
,
Thou
shalt
not
beare
false
witnesse
,
Thou
shalt
not
couet
,
and
if
there
be
any
other
commandement
,
it
is
breefely
comprehended
in
this
saying
,
euen
in
this
;
Thou
shalt
loue
thy
neighbor
as
thy selfe
.
This
is
a
speciall
praise
,
and
singuler
commendation
of
loue
,
that
it
is
a
short
summe
and
briefe
abridgement
of
the
whole
Lawe
,
and
of
euerie
Commandement
contained
in
the
Law
.
This
truth
is
taught
in
sundry
other
places
,
and
repeated
againe
and
againe
,
[
d
](A22481-e68450-b)
d
Gal.
5
,
14.
Colos.
3
,
14.
1
Tim.
1
,
5.
All
the
Law
is
fulfilled
in
one
worde
,
which
is
this
,
Thou
shalt
loue
thy
Neighbor
as
thy selfe
.
And
Col.
3.
Aboue
all
things
put
on
loue
,
which
is
the
bond
of
perfectnesse
.
Likewise
1
Tim.
1
,
5.
The
end
of
a
commandement
,
is
Loue
out
of
a
pure
heart
,
and
of
a
good
Conscience
,
and
of
Faith
vnfaigned
.
Loue
therefore
comprehendeth
all
duties
:
for
Charity
is
the
Law
abridged
,
as
the
Law
is
Charity
enlarged
.
Loue
is
as
it
were
a
generall
Vertue
,
like
vnto
the
soule
which
is
said
to
be
whole
,
in
the
whole
&
in
euery
part
,
or
as
the
blood
which
is
dispersed
through
the
whole
body
,
so
is
loue
enlarged
and
lengthned
through
all
and
euery
vertue
.
Seeing
then
,
such
as
are
conuerted
by
vs
,
are
the
fruit
of
our
labour
,
and
that
Loue
to
the
brethren
is
the
seale
of
our
saluation
,
the
badge
of
our
profession
,
and
an
Epitome
or
a
breuiary
of
the
whole
Law
,
it
followeth
that
it
ought
to
be
harty
,
earnest
,
and
feruent
,
toward
all
the
faithfull
,
especially
such
as
haue
gone
astray
,
and
bin
brought
by
vs
into
the
right
way
.
[
e
](A22481-e68520-b)
e
What
Loue
is
.
what
Brotherly
loue
is
.
It
is
a
work
of
Gods
spirit
,
whereby
a
man
is
moued
to
affect
his
Brother
for
Gods
sake
,
and
to
shew
forth
the
fruite
of
this
affection
.
I
call
it
a
worke
of
Gods
spirite
,
because
it
is
not
Naturally
in
vs
,
it
is
not
borne
with
vs
.
Naturally
,
euery
one
is
a
louer
of
himselfe
,
and
vnnaturally
is
an
hater
of
his
neighbour
,
so
that
true
loue
is
the
print
of
Gods
finger
,
and
a
marke
set
vpon
vs
by
his
spirit
.
Hence
it
is
,
that
the
Apostle
setting
downe
the
fruites
of
the
spirit
,
reckoneth
vp
Loue
in
the
first
place
,
as
one
of
the
principall
,
[
f
](A22481-e68530-b)
f
Gal.
5
,
12.
Ephes.
6
,
23.
The
fruite
of
the
spirite
is
loue
,
ioy
,
peace
,
long-suffering
,
gentlenesse
,
goodnesse
,
&c.
So
then
,
wee
want
this
grace
,
vntill
God
worke
it
in
vs
.
We
neede
not
seeke
farre
for
selfe-loue
,
for
Loue
of
the
world
,
and
the
things
that
are
in
the
world
,
for
the
Loue
of
pleasures
&
carnall
vanities
,
we
haue
these
neere
vnto
vs
,
euen
within
vs
;
but
we
can
neuer
loue
the
godly
for
Gods
sake
,
vntill
it
be
giuen
vs
from
aboue
,
of
whom
only
we
must
aske
it
,
and
from
whence
onely
we
can
receiue
it
.
Againe
,
to
be
well
affected
toward
our
Brother
,
is
to
wish
and
seeke
his
good
,
to
reioyse
at
his
prosperity
,
and
to
be
greeued
at
his
misery
.
True
loue
is
not
ydle
,
[
g
](A22481-e68550-b)
g
1
Iohn
3
,
18
and
it
maketh
vs
that
we
shal
not
be
vnfruitfull
and
vnprofitable
vnto
others
.
We
must
be
ready
to
helpe
them
beare
their
burthen
,
and
shewe
the
bowelles
of
compassion
toward
them
.
That
loue
which
doeth
not
manifest
it selfe
to
the
releefe
and
helpe
of
his
neighbor
,
is
no
true
Loue
,
but
beareth
only
the
shadow
of
it
.
Moreouer
,
it
is
added
,
that
we
must
doe
it
for
Gods
cause
,
because
God
is
principally
and
first
to
be
loued
with
all
our
power
,
and
for
himselfe
.
Our
neighbor
is
to
be
loued
in
God
,
and
for
God
,
because
hee
is
Gods
creature
,
and
beareth
his
Image
.
For
Loue
extended
to
man
is
a
fruite
of
the
Loue
of
God
.
Hence
it
is
,
that
the
Apostle
saith
,
[
h
](A22481-e68570-b)
h
1
Iohn
4
,
21
This
Commaundement
haue
wee
of
him
,
that
he
that
loueth
God
,
should
Loue
his
Brother
also
.
God
cannot
be
loued
,
and
our
Brother
hated
,
because
there
is
one
and
the
same
Law-maker
,
that
commandeth
both
to
loue
him
and
our
neighbor
also
.
Lastly
,
we
must
consider
,
who
is
our
Brother
,
and
what
is
our
neighbor
that
we
must
Loue
,
which
are
the
parties
to
whom
it
is
to
be
shewed
.
By
[
Brother
]
we
are
[
i
](A22481-e68600-b)
i
Who
is
our
Brother
or
Neighbor
.
not
onely
to
vnderstand
the
sonne
of
our
Father
,
that
is
our
owne
blood
&
kindred
;
and
by
[
Neighbor
]
we
must
take
heede
we
doe
not
deceiue
our selues
,
restraining
it
to
such
as
are
ioyned
to
vs
in
friendship
,
or
neer
vnto
vs
in
dwelling
,
or
such
as
beare
vnto
vs
good
will
,
but
such
as
are
of
the
same
Nature
with
vs
,
euen
any
of
mankinde
.
He
is
to
be
accounted
as
our
neighbour
that
is
a
man
as
we
are
,
and
doth
beare
the
Image
of
God
as
we
do
,
of
what
condition
so
euer
he
be
,
whether
he
dwell
neere
vnto
vs
,
or
farre
from
vs
;
whether
he
be
our
owne
Countrey-man
,
or
a
Stranger
;
whether
he
bee
worthy
or
vnworthy
;
whether
he
be
a
friend
or
an
enemy
;
whether
he
bee
knowne
or
vnknowne
;
because
we
are
to
consider
him
in
God
,
not
in
himselfe
,
as
we
noted
before
.
This
our
Sauiour
teacheth
in
the
[
i
](A22481-e68620-b)
i
Luke
10
,
29
,
30
,
31.
Rom.
13
,
8.
Esay
58
,
7.
parable
of
the
Samaritan
,
answearing
the
Scribes
question
,
Luke
10.
that
we
must
shew
the
duties
of
loue
to
him
that
wanteth
our
helpe
and
releefe
,
though
he
were
our
enemy
&
one
that
did
hate
vs
(
as
the
Samaritans
were
vnto
the
Iewes
)
whether
he
be
godly
or
vngodly
,
we
must
extend
the
duties
of
loue
toward
them
.
Thus
did
Dauid
deale
toward
Saul
his
enemy
,
that
sought
his
life
to
take
it
away
:
he
spared
him
when
he
might
haue
slaine
him
,
and
hee
cut
off
onely
a
peece
of
his
coate
,
when
he
might
as
easily
haue
cut
off
his
head
;
which
kindnesse
of
his
heaped
vp
coales
of
fire
vppon
his
head
,
and
so
wrought
with
him
,
[
k
](A22481-e68660-b)
k
1
Sa.
24
,
17
that
hee
called
him
Sonne
,
and
prayed
God
to
recompence
vnto
him
that
goodnesse
that
he
had
shewed
,
and
ceased
from
persecuting
of
him
at
that
time
.
The
like
example
wee
haue
in
Elisha
,
[
l
](A22481-e68680-b)
l
2
King
,
6
,
22
,
23.
who
woulde
not
suffer
the
Horsemen
that
were
sent
to
take
him
,
to
be
smitten
with
the
sword
,
but
commanded
Bread
and
water
to
be
set
before
them
;
so
they
did
eate
and
drinke
,
they
refreshed
themselues
,
and
returned
to
their
Maister
.
Let
vs
follow
these
worthy
presidents
,
and
account
all
men
our
neighbors
;
let
vs
account
our selues
bound
in
dutie
to
help
them
,
and
do
vnto
them
,
as
we
would
haue
them
deal
toward
vs
.
Thus
we
see
what
loue
is
,
we
haue
heard
from
whence
it
commeth
,
wherein
it
consisteth
,
and
to
whom
it
is
to
be
shewed
.
It
commeth
from
God
,
and
is
the
worke
of
his
spirit
;
it
consisteth
in
a
fellow-feeling
of
their
good
and
greefe
,
of
their
prosperity
and
aduersity
,
so
that
we
shold
reioyce
with
them
,
and
mourne
with
them
,
according
to
the
condition
wherein
they
are
;
it
is
to
be
shewed
to
all
such
as
are
of
the
same
nature
,
and
are
couered
with
the
same
flesh
;
that
is
,
to
all
mankinde
.
Secondly
,
we
are
to
consider
the
property
of
this
Loue
,
[
m
](A22481-e68700-b)
m
The
property
of
Loue
.
how
it
is
to
be
performed
.
For
,
as
we
haue
seene
the
parties
who
are
to
be
loued
,
euen
al
;
so
we
must
marke
the
manner
how
they
are
to
be
loued
;
that
is
,
feruently
,
and
earnestly
.
This
is
taught
by
the
Apostle
Iohn
,
[
n
](A22481-e68720-b)
n
1
Iohn
3
,
18
,
11
,
12.
My
little
children
,
let
vs
not
loue
in
word
,
neither
in
tongue
onely
,
but
in
deede
and
in
truth
.
This
also
he
pointed
out
a
little
before
,
This
is
the
Message
that
yee
heard
from
the
beginning
,
that
wee
should
Loue
one
another
,
not
as
Caine
who
was
that
wicked
one
,
and
slew
his
Brother
.
And
the
Apostle
Paule
saith
,
[
o
](A22481-e68750-b)
o
Rom.
12
,
9.
Let
Loue
be
without
dissimulation
.
Likewise
in
the
Epistle
to
the
Galathians
,
[
p
](A22481-e68770-b)
p
Galat.
4
,
18.
It
is
a
good
thing
to
Loue
earnestly
alwayes
in
a
good
thing
,
and
not
onely
when
I
am
present
with
you
.
Our
Loue
therefore
must
not
onely
be
true
,
but
feruent
,
and
that
for
these
causes
.
We
haue
the
perfect
example
of
Christ
,
[
q
](A22481-e68790-b)
q
Iohn
10
,
11
,
Who
gaue
his
life
for
his
Sheepe
,
and
suffered
the
shamefull
death
of
the
crosse
to
redeeme
them
.
Againe
,
if
occasion
require
it
,
and
our
calling
will
beare
it
,
[
r
](A22481-e68810-b)
r
1
Iohn
3
,
16.
we
ought
so
to
Loue
them
,
as
wee
shoulde
giue
our
liues
for
the
brethren
;
which
duty
wee
can
neuer
fulfill
,
except
our
Loue
bee
feruent
.
Lastly
,
there
are
manie
meanes
to
quench
Loue
,
as
wronges
,
iniuries
,
vnkindnesse
,
vnthankfulnesse
,
hatred
,
and
emulation
;
all
these
corrupt
affections
,
are
as
water
to
the
fire
.
Seeing
then
,
it
is
so
quickely
,
and
by
so
many
meanes
cooled
and
quenched
,
let
vs
kindle
it
,
and
labour
to
continue
it
,
that
it
may
alwayes
burne
,
and
not
decay
.
This
feruent
Loue
is
a
rare
Iewell
,
which
seemeth
almost
gone
out
of
the
world
.
Thirdly
,
we
must
know
the
forme
and
manner
how
wee
are
to
Loue
our
brethren
,
to
wit
,
euen
as
our selues
.
By
this
rule
our
practise
must
bee
squared
,
and
by
this
rule
shall
our
loue
be
iudged
.
As
we
wish
our
own
good
hartily
,
sincerely
,
and
vnfaignedly
,
so
ought
we
to
desire
the
good
of
our
neighbor
.
It
is
the
Law
of
Nature
that
teacheth
vs
to
doe
to
others
,
as
wee
would
haue
others
do
to
vs
.
It
is
the
Law
of
God
that
commandeth
vs
to
Loue
our
neighbor
as
our selues
.
Our
Loue
must
be
without
hypocrisy
and
dissimulation
from
the
very
heart
.
This
hearty
Loue
is
as
it
were
the
life
and
soule
of
the
duty
due
to
our
brethren
.
Let
vs
therefore
loue
them
with
a
sincere
affection
,
and
in
vnfaigned
simplicity
.
This
appeareth
plainly
in
such
as
prayed
for
their
persecutors
and
vtter
enemies
,
as
Stephen
when
they
stoned
him
,
kneeled
downe
and
cried
out
with
a
lowd
voyce
,
[
s
](A22481-e68840-b)
s
Acts
7
,
60.
Lorde
lay
not
this
sinne
to
their
charge
.
And
our
Sauiour
Christ
when
they
crucified
him
,
said
,
[
t
](A22481-e68860-b)
t
Lu.
23
,
33
,
34
Father
forgiue
them
,
for
they
know
not
what
they
do
.
If
we
can
practise
and
performe
the
like
,
wish
their
good
as
our
owne
,
pray
for
them
as
for
our selues
,
and
desire
their
forgiuenesse
,
as
we
would
be
forgiuen
of
God
,
then
is
this
true
loue
to
our
true
comfort
found
in
vs
.
[
u
](A22481-e68910-b)
u
Math.
24
,
12
Because
iniquitie
shall
be
encreased
,
the
Loue
of
many
shall
be
cold
.
But
our
Loue
is
hot
toward
our selues
,
we
haue
abundance
of
selfeloue
,
which
ouerfloweth
in
vs
,
and
ouercommeth
true
loue
.
This
is
the
onely
loue
that
remaineth
in
the
worlde
in
these
daies
,
which
is
the
corruption
,
nay
the
bane
and
poyson
of
true
loue
.
This
is
it
which
the
Apostle
prophesied
of
long
agoe
,
[
x
](A22481-e68930-b)
x
2
Tim.
3
,
1
,
2
This
know
also
,
that
in
the
last
dayes
shall
come
perrillous
times
,
for
men
shall
be
louers
of
their
owne
selues
,
without
naturall
affection
,
no
louers
at
all
of
them
which
are
good
.
Where
we
see
,
that
Paul
prophesying
of
the
last
dayes
,
daies
of
great
perill
,
and
much
impiety
,
doth
put
selfe-loue
in
the
first
place
,
as
it
were
in
the
forefront
,
and
make
it
the
fountaine
from
whence
the
traine
floweth
,
that
followeth
afterward
.
For
he
which
loueth
himselfe
,
will
not
regard
what
he
doth
to
others
,
and
arrogateth
all
things
to
himselfe
;
hee
setteth
vp
himselfe
as
the
onely
man
of
account
,
he
magnifyeth
himselfe
,
hee
contemneth
all
others
.
Hence
it
is
,
that
he
is
couetous
,
proud
,
treacherous
,
stubborne
,
heady
,
high
minded
,
and
heapeth
or
hoordeth
vp
sinne
vpon
sinne
,
till
he
fill
vp
the
measure
.
The
worlde
is
pestered
with
these
Monopolies
,
which
are
all
for
themselues
,
nothing
for
the
common
good
of
Church
or
Countrey
.
We
haue
a
common
Prouerbe
rife
in
their
mouthes
,
but
more
rife
and
ripe
in
the
practise
of
the
people
,
Euery
one
for
himself
,
and
God
for
vs
all
.
The
first
branch
sheweth
what
is
in
vse
,
but
the
second
part
must
be
changed
;
for
where
euerie
one
is
for
himselfe
,
there
the
Deuill
is
for
all
.
Wherefore
the
former
is
the
Deuils
Prouerbe
,
and
is
no
more
to
be
vsed
among
Gods
people
.
The
Christian
Prouerbe
must
be
,
Euery
one
for
his
Brother
,
and
God
for
vs
all
:
[
y
](A22481-e68980-b)
y
1
Cor.
13
,
5
because
Loue
seeketh
not
her
owne
,
but
the
good
of
others
.
Secondly
,
as
wee
see
selfe-loue
checked
and
controuled
,
so
they
are
condemned
that
place
brotherly
loue
in
faire
wordes
,
and
gentle
speeches
(
and
yet
many
faile
in
these
,
and
cannot
affoord
them
,
as
if
euery
worde
of
their
mouth
were
worth
Gold
)
whereas
in
such
is
no
sound
Religion
,
but
a
vizard
onely
of
holinesse
.
True
loue
must
be
shewed
in
the
fruits
,
in
sustaining
,
helping
,
pittying
,
&
releeuing
those
that
craue
our
releefe
,
and
are
in
necessity
.
The
Apostle
teacheth
them
that
are
destitute
of
true
faith
,
that
shroud
themselues
vnder
the
profession
of
the
Gospell
,
and
yet
are
not
able
to
make
demonstration
thereof
by
their
workes
.
A
good
Tree
bringeth
foorth
good
fruit
.
If
the
Tree
bring
forth
either
no
fruite
,
or
euill
fruite
,
it
is
an
euill
tree
.
If
we
haue
onely
good
words
,
and
either
no
workes
at
all
,
or
euil
workes
,
it
is
a
plaine
argument
,
we
are
not
yet
in
the
number
of
true
beleeuers
,
[
z
](A22481-e69000-b)
z
Gal.
5
,
6.
neyther
are
endued
with
that
faith
which
worketh
by
loue
.
Hence
it
is
,
that
the
Apostle
Iames
saith
,
[
a
](A22481-e69020-b)
a
Iam.
2
,
15
,
16
If
a
Brother
or
a
Sister
be
naked
,
and
destitute
of
daily
food
,
and
one
of
you
say
to
them
,
Depart
in
peace
,
warme
your selues
,
and
fill
your
bellies
,
notwithstanding
ye
giue
them
not
those
things
which
are
needfull
to
the
body
,
what
helpeth
it
?
Euen
so
the
Faith
,
if
it
haue
no
workes
,
is
dead
in
it selfe
.
If
then
,
we
content
our selues
to
giue
the
Almes
of
faire
wordes
,
which
are
but
empty
shewes
,
it
sheweth
that
we
are
barren
trees
full
of
leaues
,
but
voyd
of
fruite
,
and
it
shall
minister
as
little
comfort
to
our
hearts
,
as
it
dooth
releefe
to
their
bodies
.
We
are
taught
to
visit
Christ
in
his
members
,
and
apply
our selues
to
do
them
good
,
that
in
the
last
iudgement
we
may
finde
that
mercie
and
compassion
at
the
hands
of
Christ
,
which
wee
haue
shewed
to
the
members
of
his
body
.
To
giue
kinde
words
,
is
not
that
feruent
loue
which
heere
is
commended
vnto
vs
.
Lastly
,
it
reproueth
such
as
giue
themselues
to
fraud
and
deceite
,
to
cruelty
and
oppression
,
to
subtilty
and
circumventing
their
brethren
,
to
lying
&
vsing
false
Waights
and
Measures
.
For
if
this
should
be
the
rule
of
our
loue
,
that
it
ought
to
be
feruent
,
we
should
examine
our
owne
hearts
whether
wee
would
haue
another
man
to
deceiue
and
oppresse
vs
,
by
forgery
&
falshoode
.
The
Apostle
reprooueth
all
such
wrongfull
and
iniurious
dealing
,
and
as
a
Prophet
of
God
denounceth
seuerely
certain
iudgement
vpon
such
wickednesse
,
[
b
](A22481-e69050-b)
b
1
Thess.
4
,
6.
Let
no
man
oppresse
or
defraud
his
Brother
in
any
matter
:
for
the
Lord
is
an
auenger
of
all
such
things
,
as
we
also
haue
told
you
before
time
,
and
testified
.
It
is
common
and
wicked
Obiection
.
May
I
not
do
with
mine
owne
as
I
list
,
who
shall
hinder
me
to
vse
mine
owne
as
I
thinke
good
?
This
is
the
common
argument
of
Harlots
,
Drunkards
,
and
other
beasts
,
which
ought
not
to
be
in
the
mouths
of
Christians
.
Let
them
vse
it
that
are
out
of
Christ
,
let
vs
bee
ashamed
of
such
prophanenesse
and
ignorance
.
For
indeed
,
thou
hast
nothing
that
is
thine
owne
;
thou
art
but
a
Steward
,
and
the
time
shall
come
,
when
thou
must
giue
an
account
of
thy
Stewardship
,
because
thou
mayst
be
no
longer
Steward
.
[
c
](A22481-e69110-b)
c
Hebr.
11
,
23.
Exod.
2
,
3
,
4.
who
being
borne
,
was
hidden
three
moneths
from
the
cruelty
of
the
Egiptians
,
and
being
put
among
the
Bul-rushes
in
the
water
,
was
watched
by
his
Sister
,
to
see
how
God
would
prouide
for
his
deliuerance
;
euen
so
,
it
standeth
vs
vpon
,
hauing
beene
made
blessed
meanes
and
Instruments
of
the
good
of
others
,
to
be
assistants
vnto
them
,
and
to
further
their
saluation
,
as
God
shall
enable
vs
.
It
is
the
part
of
a
good
Worke-man
,
not
to
leaue
his
worke
vnperfect
.
A
good
Physitian
will
not
leaue
his
patient
,
when
he
hath
doone
but
halfe
his
cure
.
An
Husbandman
will
not
giue
ouer
when
he
hath
halfe
sowne
,
but
will
labour
vnto
the
end
.
Hee
that
dooth
but
halfe
builde
an
house
,
is
but
halfe
a
Carpenter
.
He
that
entreth
into
Christianity
,
and
beginneth
wel
,
is
but
halfe
a
Christian
,
the
greatest
part
of
the
worke
remaineth
behind
.
Let
vs
all
follow
the
example
of
God
,
when
he
began
the
great
worke
of
the
Creation
of
the
world
,
he
left
not
his
workemanship
vnfashioned
and
vnfinished
,
but
in
six
dayes
fully
accomplished
it
to
the
glory
of
his
name
.
And
as
he
did
in
the
generation
of
his
creatures
,
so
he
doth
in
their
regeneration
,
[
c
](A22481-e69130-b)
c
Iohn
13
,
1.
Those
whom
he
loueth
,
he
loueth
vnto
the
end
.
This
is
it
which
the
Apostle
teacheth
,
[
d
](A22481-e69150-b)
d
Phil.
5
,
5.
I
am
perswaded
of
this
same
thing
,
that
he
that
hath
begunne
this
good
worke
in
you
,
will
performe
it
vnto
the
day
of
Iesus
Christ
.
As
then
God
neuer
leaueth
him
whom
once
he
loueth
,
so
shold
we
haue
a
care
of
those
that
we
haue
moued
to
imbrace
the
truth
,
and
watch
ouer
them
for
their
good
.
The
Minister
must
preach
sound
Doctrine
in
loue
,
to
the
soules
of
men
that
he
hath
vndertaken
the
charge
of
,
for
whom
he
is
to
giue
an
account
in
the
great
day
.
Wee
see
the
Apostles
hauing
taught
the
Gentiles
,
&
planted
a
Church
among
them
,
did
not
cast
off
all
care
of
them
,
nor
thinke
themselues
to
haue
discharged
a
sufficient
duty
toward
them
,
but
knowing
the
malice
of
Satan
,
the
deceit
of
false
Teachers
,
and
the
frailty
of
mans
nature
,
[
e
](A22481-e69170-b)
e
Acts
14
,
22.
They
returned
back
to
confirm
them
in
the
faith
,
and
to
settle
them
in
that
truth
which
they
had
receiued
of
them
.
When
Peter
professed
great
loue
to
Christ
,
[
f
](A22481-e69200-b)
f
Iohn
21
,
15.
he
willed
him
to
manifest
it
by
feeding
of
his
Sheepe
and
Lambes
:
the
greater
his
diligence
was
in
feeding
the
flocke
of
Christ
,
ouer
which
hee
was
made
a
principall
Watchman
,
the
greater
duty
he
performed
to
Christ
himselfe
.
When
Agrippa
the
King
had
heard
the
defence
that
Paule
made
for
himselfe
,
and
the
confirmation
of
his
calling
,
by
the
heauenly
vision
that
apeared
vnto
him
,
he
said
,
[
g
](A22481-e69230-b)
g
Acts.
26
,
28
,
29.
Almost
thou
perswadest
me
to
become
a
Christian
.
But
did
Paule
him
so
?
Or
doth
hee
thinke
it
enough
to
make
him
almost
a
Christian
?
No
,
halfe
a
Christian
is
no
Christian
;
and
almost
godly
,
is
not
godly
.
Therefore
his
desire
was
to
take
him
by
the
hand
,
or
rather
by
the
heart
,
if
he
could
haue
sounded
into
the
depth
and
bottome
of
it
,
and
to
haue
led
him
from
Almost
,
to
Altogether
.
Hence
it
is
,
that
when
he
seeth
him
comming
toward
Christ
,
hee
casteth
out
his
Net
to
catch
him
,
if
it
were
possible
;
saying
vnto
him
,
I
would
to
God
,
that
not
onelie
thou
,
but
also
all
that
heare
mee
to
day
,
were
both
almost
and
altogether
such
as
I
am
,
except
these
bondes
.
Thus
he
ceaseth
not
continually
to
call
vppon
the
Churches
,
to
encrease
more
and
more
,
and
to
proceed
from
grace
to
grace
.
Againe
,
it
belongeth
to
euery
Maister
of
the
Family
,
to
water
that
which
himselfe
or
the
Minister
hath
planted
,
and
to
be
alwayes
weeding
out
the
bitter
roots
that
spring
vp
in
his
Garden
.
If
we
haue
brought
any
of
his
family
to
godlinesse
,
and
to
embrace
the
Gospell
,
let
him
make
much
of
them
,
let
his
countenance
bee
toward
them
,
let
him
fauour
them
aboue
others
,
and
admonish
them
to
frequent
the
exercises
of
Religion
,
remembering
that
it
is
as
great
a
Vertue
to
keepe
,
as
to
get
;
to
preserue
,
as
to
finde
;
to
holde
fast
,
as
to
take
.
Moreouer
,
as
it
is
a
generall
dutie
belonging
to
all
of
vs
,
[
h
](A22481-e69300-b)
h
Hebr.
3
,
7.
&
and
10
,
24.
to
exhort
one
another
,
while
it
is
called
to
day
,
and
stirre
vp
one
another
to
good
things
;
so
if
by
our
example
of
life
,
or
lighting
of
them
a
Candle
to
see
their
wayes
,
they
shall
come
to
the
acknowledgement
of
the
truth
,
we
should
loue
them
dearly
,
and
prouoke
them
to
go
farther
forward
in
good
works
,
assuring
them
that
such
as
continue
to
the
end
,
shall
be
saued
.
This
serueth
seuerely
to
reproue
those
,
who
hauing
beene
zealous
in
the
faith
,
and
witnessed
a
good
confession
before
many
witnesses
,
and
beene
a
meanes
to
open
the
eyes
of
others
,
to
behold
the
glorious
light
of
the
Gospell
,
that
before
wandered
in
darknesse
,
are
now
gon
back
themselues
,
or
seeme
to
stand
at
a
stay
,
[
i
](A22481-e69310-b)
i
Reuel
,
2
,
4.
and
haue
left
their
first
loue
.
To
whom
I
can
say
no
more
,
but
wish
them
to
turn
backe
to
consider
what
they
haue
beene
,
and
to
remember
what
they
are
,
knowing
that
it
had
beene
better
for
them
,
[
k
](A22481-e69320-b)
k
2
Pet.
2
,
21.
neuer
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
acknowledged
it
,
to
turn
away
from
the
holy
Commandement
.
Let
all
such
therefore
call
to
minde
the
exhortation
of
Christ
,
to
the
Angell
of
the
Church
of
Ephesus
,
[
l
](A22481-e69340-b)
l
Reuel.
2
,
5.
Remember
from
whence
thou
art
fallen
,
and
repent
,
and
do
the
first
workes
,
or
else
I
will
come
against
thee
shortly
,
and
will
remoue
thy
Candlestick
out
of
his
place
;
except
thou
amend
.
It
is
a
great
shame
to
shew
the
way
to
another
,
and
to
go
out
of
it
himseife
;
to
teach
another
,
and
not
to
teach
himselfe
;
to
stir
vp
another
to
go
forward
,
and
himselfe
to
go
backward
;
to
kindle
zeale
in
others
,
and
himselfe
to
grow
cold
&
lukewarme
,
and
therefore
to
giue
occasion
to
others
to
think
,
that
their
former
profession
,
was
but
an
heate
of
youth
,
seeing
they
decline
in
their
olde
age
.
On
the
other
side
,
such
as
haue
bin
won
to
the
Gospell
by
others
,
ought
entirely
and
feruently
to
loue
such
as
haue
conuerted
them
,
to
shewe
themselues
euery
way
thankfull
vnto
them
.
The
Apostle
beseecheth
the
Thessalonians
,
[
m
](A22481-e69370-b)
m
1
Thess
5
,
12
,
13.
To
acknowledge
them
that
labour
among
them
,
and
are
ouer
them
in
the
Lord
,
and
admonish
them
,
that
they
haue
them
in
singular
loue
for
their
workes
sake
.
Who
is
it
,
if
he
were
blinde
and
had
his
sight
restored
vnto
him
,
would
not
speake
well
of
him
by
whom
it
was
restored
,
and
acknowledge
himselfe
bound
vnto
him
all
the
dayes
of
his
life
?
We
are
all
naturally
borne
blind
,
&
haue
not
one
eye
to
see
the
sauing
truth
of
godlinesse
:
If
then
,
we
attain
the
sight
of
our selues
,
and
to
knowe
our
naturall
blindnesse
,
how
ought
wee
to
praise
Gods
mercy
toward
vs
,
and
to
loue
those
by
whom
we
haue
the
eyes
of
our
minds
enlightned
?
He
is
a
very
vnkind
and
vnthankfull
person
,
who
,
hauing
lost
his
way
in
a
great
and
terrible
wildernesse
,
where
hee
knoweth
not
which
way
to
turne
or
returne
,
not
whether
to
goe
to
get
out
,
meeteth
with
a
certaine
guide
that
is
able
and
ready
to
conduct
him
,
and
to
enstruct
him
in
his
way
,
wil
neuer
so
much
as
open
his
mouth
to
giue
him
thankes
.
Or
hauing
beene
cured
and
recouered
from
a
daungerous
and
desperate
disease
,
that
brought
him
to
the
doores
of
death
,
will
neuer
acknowledge
the
benefit
and
good
turn
that
he
hath
receiued
.
So
is
it
with
those
that
haue
wandered
a
long
time
in
the
vanities
of
this
world
,
and
in
the
pleasures
of
the
flesh
,
as
in
a
wildernesse
;
it
is
the
greatest
ingratitude
not
to
acknowledge
those
his
best
and
surest
friends
,
that
haue
shewed
them
the
strait
gate
,
and
the
narrow
way
that
leadeth
vnto
life
.
And
if
our
soules
haue
bin
saued
from
death
,
to
which
we
made
hast
,
and
ranne
with
greedinesse
;
if
there
bee
any
comfort
of
loue
,
or
fellowship
of
the
spirit
,
or
any
compassion
and
mercy
in
vs
,
we
ought
to
shew
it
to
those
that
haue
bin
as
spiritual
and
speciall
Physitians
vnto
vs
,
to
deliuer
vs
from
death
,
and
to
restore
vs
to
life
.
[
Whom
I
haue
sent
againe
.
]
Hitherto
we
haue
spoken
of
the
first
reason
that
concerneth
the
person
of
Onesimus
,
who
was
vnprofitable
,
but
now
is
becom
very
profitable
.
The
second
sort
of
reasons
are
touching
Paule
himselfe
,
and
touch
either
the
present
action
of
his
sending
of
him
backe
,
or
the
common
friendship
that
a
long
time
had
bin
betweene
Paul
and
Philemon
.
The
first
of
these
reasons
is
in
this
12.
verse
,
which
may
be
thus
concluded
:
-
If
I
haue
sent
Onesimus
backe
vnto
thee
,
then
it
is
thy
duty
to
receiue
him
:
-
But
I
haue
sent
him
backe
againe
,
-
Therefore
it
is
thy
duty
to
receiue
him
.
If
there
had
not
bin
great
cause
that
Philemon
shold
receiue
him
,
the
Apostle
would
neuer
haue
sent
him
,
especially
seeing
hee
found
his
abode
with
him
and
his
seruice
done
vnto
him
very
profitable
.
Now
we
are
to
mark
in
this
place
,
that
Paul
requireth
not
Philemon
to
make
his
seruant
free
,
and
to
discharge
him
of
his
bondage
;
and
albeit
Paul
had
great
need
to
haue
vsed
the
ministration
of
Onesimus
in
the
extreamity
of
his
imprisonment
,
yet
beeing
another
mans
seruant
,
and
not
his
owne
;
belonging
to
his
own
Maister
,
and
not
to
him
;
and
knowing
that
he
ought
not
to
couet
another
mans
seruant
,
he
would
not
detaine
him
,
but
sent
him
backe
to
Philemon
to
whom
hee
did
appertaine
,
and
from
whom
he
departed
.
This
is
consonant
to
the
trueth
and
purity
of
the
Gospell
,
this
the
Maister
might
well
require
,
and
this
dutie
the
seruant
was
bounde
to
performe
,
euen
to
returne
and
repaire
againe
from
whence
he
came
.
This
appeareth
in
many
places
of
the
worde
,
where
the
seuerall
and
distinct
duties
of
[
n
](A22481-e69620-b)
n
Rom.
13
,
1.
seuerall
and
distinct
callings
,
are
mentioned
and
required
by
the
Apostle
.
Heereunto
commeth
that
which
he
setteth
downe
,
Rom.
13.
Let
euery
soule
be
subiect
to
the
higher
powers
,
for
there
is
no
power
but
of
God
,
and
the
powers
that
be
,
are
ordained
of
God
.
Likewise
[
o
](A22481-e69650-b)
o
Ephes.
5
,
22
,
25.
&
6
,
1
,
2
,
5
,
9.
Col.
3
,
18
,
19
,
20
,
21
,
22.
writing
to
the
Ephesians
,
he
chargeth
Wiues
to
submit
themselues
vnto
their
husbands
,
as
vnto
the
Lorde
:
he
willeth
Husbands
to
loue
their
wiues
,
euen
as
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
:
he
requireth
of
Children
to
obey
their
Parents
in
the
Lorde
,
for
this
is
right
:
he
commaundeth
Fathers
not
to
prouoke
their
Children
to
wrath
,
least
they
be
discouraged
,
but
to
bring
them
vppe
in
instruction
and
information
of
the
Lord
:
he
prescribeth
vnto
Seruants
,
to
be
obedient
vnto
them
that
are
their
Maisters
,
according
to
the
flesh
,
with
feare
and
trembling
,
in
singlenesse
of
their
hearts
,
as
vnto
Christ
;
and
he
setteth
downe
the
duties
of
Maisters
,
that
they
should
deale
iustly
with
their
seruants
,
putting
away
threatning
,
knowing
that
euen
their
Maister
also
is
in
Heauen
,
with
whom
there
is
no
respect
of
persons
.
In
like
manner
,
when
he
writeth
to
Timothy
,
he
saith
,
[
p
](A22481-e69730-b)
p
1
Tim.
6
,
1.
Titus
2
,
9
,
10
,
and
3
,
1.
Let
as
many
Seruantes
as
are
vnder
the
yoake
,
count
their
Maisters
worthy
of
all
honour
,
that
the
name
of
God
and
his
Doctrine
be
not
euill
spoken
of
.
And
Titus
2.
Let
Seruants
bee
subiest
to
their
Maisters
,
and
please
them
in
all
things
,
not
answearing
againe
;
neither
pickers
,
but
that
they
shew
all
good
faithfulnesse
,
that
they
may
adorne
the
Doctrine
of
God
our
Sauiour
in
all
things
:
for
that
grace
of
God
that
bringeth
saluation
vnto
all
men
hath
appeared
.
The
like
exhortations
,
and
establishing
of
ciuill
ordinances
,
we
see
in
Peter
,
[
q
](A22481-e69780-b)
q
1
Pet
2
,
13
,
14
,
and
3
,
1
,
2
,
7
Submit
your selues
vnto
all
manner
ordinance
of
man
,
for
the
Lordes
sake
;
whether
it
bee
vnto
the
King
,
as
vnto
the
Superiour
;
or
vnto
Gouernours
,
as
vnto
them
that
are
sent
of
him
,
for
the
punishment
of
euill
dooers
,
and
for
the
praise
of
them
that
do
well
.
So
likewise
hee
chargeth
the
Wiues
to
bee
Subiect
to
their
Husbands
,
that
euen
they
which
obey
not
the
word
,
may
without
the
word
hee
won
by
the
conuersation
of
the
wiues
,
while
they
beholde
their
pure
conuersation
which
is
with
feare
.
And
the
Husbands
he
teacheth
,
That
they
should
dwell
with
them
,
as
men
of
knowledge
,
giuing
honour
vnto
the
woman
,
as
vnto
the
weaker
vessell
,
euen
as
they
which
are
heyres
together
of
the
grace
of
life
,
that
their
prayers
be
not
interrupted
.
Christ
our
Sauiour
willeth
vs
to
[
r
](A22481-e69820-b)
r
Math.
22
,
21.
Giue
vnto
Caesar
the
things
that
are
Caesars
;
and
vnto
God
,
the
thinges
that
are
Gods
.
The
Apostle
hath
heaped
together
manie
such
precepts
vnto
the
same
[
s
](A22481-e69840-b)
s
1
Cor.
7
,
3
,
5
,
10
,
11
,
12
,
13
,
20
,
21
,
22.
purpose
,
1
Cor.
7.
Let
the
Husband
giue
vnto
the
wife
due
beneuolence
;
and
likewise
the
wife
vnto
the
Husband
:
defraude
not
one
another
,
except
it
bee
with
consent
for
a
time
:
vnto
the
married
I
commaund
;
not
I
,
but
the
Lorde
,
let
not
the
wife
depart
from
her
Husband
,
and
let
not
the
Husbande
put
away
his
wife
:
If
any
Brother
,
haue
a
wife
that
beleeueth
not
,
if
shee
bee
content
to
dwell
with
him
,
let
him
not
forsake
her
;
and
the
woman
that
hath
an
Husbande
which
beleeueth
not
,
if
hee
bee
content
to
dwell
with
her
,
let
her
not
forsake
him
.
Let
euerie
man
abide
in
the
same
Vocation
,
wherein
hee
was
called
:
Bretheren
,
let
euerie
man
,
wherein
hee
was
called
,
therein
abide
with
GOD.
All
these
rules
and
commaundements
,
serue
to
teach
vs
this
truth
,
that
howsoeuer
the
gospel
doth
make
vs
al
as
brethren
,
and
ioyne
vs
together
in
one
body
,
yet
it
doth
not
abrogat
and
abolish
the
difference
betweene
man
and
man
,
and
bring
in
an
Anarchy
and
confusion
,
but
setleth
a
distinction
betweene
Prince
and
subiect
,
betweene
Maister
and
seruant
,
betweene
high
and
low
.
[
t
](A22481-e69880-b)
t
Psal.
104
,
24
O
Lord
,
how
manifold
are
thy
works
?
In
wisedom
hast
thou
made
them
al
,
the
earth
is
full
of
thy
riches
.
Al
tumult
and
sedition
,
al
disorder
and
insurrection
commeth
from
the
deuill
,
he
is
the
author
thereof
.
For
he
first
brought
in
sin
,
and
sin
brought
in
disorder
.
Hence
it
is
,
that
the
apostle
saith
,
[
u
](A22481-e69900-b)
u
1
Cor.
14
,
33
40.
Colos.
2
,
5
God
is
not
the
author
of
confusion
,
but
of
peace
as
we
see
in
al
the
churches
of
the
Saints
.
He
commandeth
that
al
things
be
done
honestly
,
and
in
order
;
he
commendeth
the
goodly
order
that
is
obserued
among
the
faithfull
,
and
therefore
he
teacheth
not
any
disorders
,
nor
alloweth
them
where
they
are
.
[
x
](A22481-e69940-b)
x
Mat.
5
,
17
,
18
as
he
testifieth
,
Mat.
5.
Thinke
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
;
I
am
not
come
to
destroy
them
,
but
to
fulfill
them
:
for
truely
,
I
say
vnto
you
,
till
heauen
and
earth
perish
,
one
iot
,
or
one
title
of
the
Law
shal
not
escape
,
till
all
things
be
fulfilled
.
Now
we
know
that
the
moral
Law
commandeth
the
honor
of
Father
and
Mother
;
that
is
,
of
all
superiors
,
who
beare
a
part
of
his
image
.
If
then
,
the
end
of
his
comming
were
to
ratifie
the
Law
;
then
it
followeth
,
that
the
Law
making
a
difference
betweene
superiors
and
inferiors
,
remaineth
,
and
shall
remaine
in
his
full
strength
,
power
,
and
vertue
.
[
y
](A22481-e69990-b)
y
Titus
3
,
10.
1
Tim.
6
,
1.
they
may
adorne
the
Doctrine
of
God
our
Sauiour
in
all
things
;
and
on
the
other
side
,
by
the
euil
life
,
stubbornesse
,
and
disobedience
of
seruants
,
that
professe
the
knowledge
of
the
Gospell
,
the
name
of
God
and
his
Doctrine
is
blasphemed
and
euill
spoken
of
.
Likewise
,
speaking
of
beleeuing
Wiues
,
that
haue
vnbeleeuing
Husbands
,
he
putteth
them
in
minde
of
subiection
,
to
the
end
that
by
their
holy
conuersion
,
they
may
winne
their
husbandes
to
embrace
true
Religion
.
To
this
purpose
the
Apostle
Paul
teacheth
seruants
to
be
obedient
to
them
that
are
their
Maisters
,
according
to
the
flesh
,
and
chargeth
them
[
z
](A22481-e70010-b)
z
Col.
3
,
22
,
23
that
whatsoeuer
they
do
,
they
do
it
heartily
,
as
to
the
Lord
,
and
not
to
men
.
Seeing
therefore
,
that
God
is
the
authour
of
order
,
not
of
confusion
;
seeing
Christ
came
not
to
abolish
,
but
to
establish
the
Lawe
;
and
lastly
,
seeing
the
Gospell
teacheth
subiection
,
and
doth
not
release
or
acquite
any
of
their
duty
;
it
followeth
,
that
the
gospel
doth
not
bring
in
parity
and
equality
among
al
(
the
Mother
of
al
mischiefe
)
but
discerneth
and
distinguisheth
of
the
Callings
of
men
;
it
doth
not
giue
liberty
to
peruert
all
order
,
it
maketh
not
Seruants
to
be
Maisters
,
and
Maisters
to
be
seruants
,
but
directeth
euery
one
to
keepe
his
place
,
and
to
abide
in
his
vocation
.
[
z
](A22481-e70080-b)
z
Ezra
4
,
15.
1
King
.
18
,
17.
Ester
3
,
6.
to
be
a
rebellious
people
,
&
that
they
haue
of
old
bin
alwaies
giuen
to
sedition
.
Ahab
burdeneth
Elias
,
that
it
was
he
&
his
fathers
house
that
trobled
Israel
.
Haman
suggesteth
vnto
the
king
against
the
Iewes
,
that
their
lawes
were
diuers
from
al
people
,
&
that
they
did
not
obserue
the
kings
lawes
,
and
therfore
it
was
not
for
the
kings
profit
to
suffer
them
.
The
Apostles
are
accused
to
be
authors
of
sedition
,
troublers
of
cities
,
raisers
of
tumults
,
causers
of
rebellion
,
breakers
of
lawes
,
and
teachers
of
ordinances
not
lawful
to
receiue
,
they
said
of
them
,
[
b
](A22481-e70130-b)
b
Acts
16
,
19
,
20.
and
24
,
5.
These
men
that
are
Iewes
trouble
our
City
,
&
they
preach
ordinances
which
are
not
lawful
for
vs
to
receiue
,
neither
to
obserue
seeing
we
are
Romans
.
Where
we
see
,
they
couer
their
couetousnesse
with
a
shadowe
&
pretence
of
standing
against
innouation
,
but
they
discouer
the
hollownesse
&
hypocrisie
of
their
harts
,
when
they
ioyn
trobling
of
the
state
and
preaching
of
the
gospell
together
.
Whereby
it
appeareth
,
that
their
troubling
of
the
city
was
nothing
els
,
but
because
they
preached
the
word
,
which
the
deuill
&
his
instruments
could
not
beare
and
abide
.
Paule
is
accused
by
Tertullus
,
to
be
a
pestilent
fellow
,
and
a
moouer
of
sedition
among
all
the
Iewes
thoroughout
the
world
,
and
that
he
taught
al
men
euery
where
against
the
law
of
Moses
.
And
no
maruel
,
for
thus
they
dealt
with
the
son
of
God
,
when
he
taught
the
truth
without
mixture
of
error
,
and
without
respect
of
person
,
he
was
accounted
&
accused
not
onely
to
be
a
Sorcerer
,
a
Samaritan
,
a
Drunkard
,
a
glutton
,
a
deceiuer
,
a
deuil
,
[
c
](A22481-e70180-b)
c
Luke
23
,
2.
but
an
enemy
to
Caesar
,
and
a
troubler
of
the
publick
peace
.
Now
al
these
things
being
considered
,
let
vs
remember
what
the
Lord
Iesus
sayth
to
vs
,
[
d
](A22481-e70200-b)
d
Iohn
15
,
20.
The
seruant
is
not
greater
then
his
maister
,
if
they
haue
persecuted
me
,
they
will
also
persecute
you
.
The
heathen
after
Christs
time
,
cried
out
against
the
christians
,
that
they
were
the
authors
and
causes
of
al
publick
plagues
&
calamities
that
fel
vpon
kingdoms
&
countries
.
If
Nilus
flowed
not
ouer
the
fields
,
if
the
heauen
stayed
,
if
the
earth
quaked
,
if
famine
encreased
,
if
the
pestilence
continued
by
and
by
the
poor
Christians
,
as
the
sheep
of
Christ
,
were
cast
vnto
the
lyons
.
They
charged
them
to
make
priuy
conspiracies
,
[
e
](A22481-e70230-b)
e
Euseb.
lib.
5.
cap.
11.
Tertulli
in
Apologel
.
Cyprian
contra
Demetrian
.
to
deuise
secret
counsels
against
the
commonwealth
,
to
murther
children
,
to
feed
themselues
with
mans
flesh
,
and
to
practise
all
Iniquity
;
they
were
so
blinded
,
that
they
could
not
perceiue
that
their
Idolatries
brought
Gods
iudgments
.
Thus
we
see
how
the
church
hath
lien
open
to
all
false
surmises
and
suggestions
of
sedition
.
But
what
can
be
immagined
more
vniust
or
vetrue
?
If
there
be
any
peace
in
this
world
in
any
lande
,
it
is
for
the
Gospels
sake
,
and
it
commeth
through
the
bountifulnesse
of
God
for
his
peoples
sake
that
call
vppon
him
.
Neuerthelesse
as
the
Gentiles
dealt
with
the
Iewes
and
Christians
from
time
to
time
;
so
doe
the
wicked
in
these
dayes
with
the
godly
,
they
lay
to
their
charge
that
they
keep
no
lawes
,
that
they
disobey
Princes
,
that
they
are
seditious
and
tumultuous
,
and
enemies
to
the
State
.
If
we
see
or
heare
the
Saints
of
God
thus
handled
,
and
euilly
intreated
,
we
must
know
that
this
is
an
olde
deuise
of
the
deuill
practised
against
the
Prophets
,
against
Christ
against
the
Apostles
,
and
against
all
true
Christians
,
euen
from
the
beginning
.
And
let
this
serue
to
comfort
vs
,
when
wee
finde
such
slaunderous
imputations
and
accusations
layde
to
our
charge
,
considering
that
thus
they
haue
reuiled
and
railed
vppon
the
Seruants
of
GOD
,
that
haue
beene
before
vs
in
all
times
,
and
that
wee
haue
Christ
Iesus
,
the
witnesse
of
our
innocency
,
who
if
not
in
this
life
,
yet
in
the
life
to
come
,
will
reueale
the
thinges
that
are
hidden
in
darknesse
,
and
bring
to
light
the
things
that
are
couered
.
In
the
mean
season
we
must
remember
[
f
](A22481-e70270-b)
f
Math.
5
,
11.
that
they
are
pronounced
blessed
,
that
are
reuiled
and
persecuted
for
righteousnesse
sake
:
and
wee
must
labour
to
conuince
them
,
not
so
much
by
words
,
as
by
deeds
,
[
g
](A22481-e70280-b)
g
Demosth
.
de
corona
.
answearing
the
falshood
of
their
slanders
,
by
the
vprightnesse
of
our
liues
,
which
shal
be
able
to
speak
for
vs
,
euen
when
we
ohld
our
peace
.
[
h
](A22481-e70330-b)
h
Iohn
28
,
36
That
his
kingdome
is
not
of
this
world
,
but
spirituall
for
the
soule
&
Conscience
.
When
one
came
vnto
Christ
,
and
intreated
him
to
bidde
his
Brother
diuide
the
with
him
,
[
i
](A22481-e70350-b)
i
Lu.
12
,
13
,
14
he
saide
vnto
him
,
Man
,
who
made
me
a
Iudge
,
or
a
diuider
ouer
you
.
When
tribute
was
required
by
the
Officers
and
Receiuers
,
he
sent
Peter
[
k
](A22481-e70380-b)
k
Math.
17.
25.
to
pay
it
,
declaring
by
his
willing
obedience
,
that
ciuill
pollicy
is
not
taken
away
by
the
preaching
of
the
Gospell
.
[
l
](A22481-e70420-b)
l
Iude
8.
which
despise
gouernment
,
and
speake
euill
of
them
that
are
in
authority
.
Their
error
,
or
rather
heresie
,
they
ground
vpon
diuers
places
of
Scripture
,
which
we
will
breefely
answere
.
[
m
](A22481-e70450-b)
m
Math.
5
,
39.
Resist
not
euill
,
which
is
required
of
al
Christians
:
What
vse
then
is
there
of
the
Magistrat
,
who
beareth
the
sword
and
resisteth
euill
?
To
resist
euil
,
is
not
simply
and
in
it selfe
euill
;
but
to
do
euill
,
is
euil
indeed
.
For
if
it
were
simply
euil
in
it selfe
;
no
housholder
among
Christians
should
withstand
and
resist
the
euils
of
his
house
,
but
suffer
them
to
do
what
they
list
,
and
lay
the
bridle
in
their
owne
necke
:
No
Schoolemaister
shall
bridle
the
folly
and
licentiousnesse
of
youth
,
which
the
rod
of
correction
doth
driue
away
;
no
Father
shall
bee
allowed
to
chastise
and
punnish
his
children
,
but
must
let
them
alone
to
run
into
al
euil
.
If
these
things
be
absurd
&
vnworthy
the
person
and
doctrine
of
Christ
;
it
followeth
,
that
it
is
not
simply
&
absolutely
forbidden
,
to
resist
euil
.
For
what
is
the
Magistrat
else
in
the
commonwealth
,
then
as
an
housholder
among
his
family
;
as
a
schoolmaister
among
his
schollers
;
as
a
father
among
his
children
;
nay
if
there
be
neede
any
where
,
of
a
Christian
Magistrate
,
it
is
among
faithfull
Christians
;
that
is
,
amongest
those
that
doe
not
reuenge
themselues
,
but
are
patient
before
their
oppressors
,
as
the
Sheepe
that
is
dumbe
before
his
shearers
.
The
Children
of
this
world
are
like
brute
beastes
,
who
as
they
make
no
conscience
of
wrong
,
so
they
make
no
conscience
of
reuenge
.
Ye
are
bought
with
a
price
,
be
ye
not
the
Seruants
of
men
,
1
Cor.
7
,
23.
But
Magistracie
maketh
vs
the
seruants
of
men
.
[
n
](A22481-e70610-b)
n
Rom
13
,
1
,
2
to
take
vengeance
of
the
wicked
,
to
countenance
the
godly
,
that
so
we
may
liue
a
peaceable
and
quier
life
in
all
godlinesse
and
honesty
.
He
is
the
keeper
of
both
the
Tables
of
the
Law
,
he
executeth
Iustice
and
iudgement
without
respect
of
persons
,
hee
abolisheth
Idolatry
,
and
maintaineth
publicke
tranquility
;
without
whom
,
one
of
vs
coulde
not
liue
by
another
,
but
men
would
bee
as
Wolues
and
wilde
beasts
one
to
another
;
so
that
the
Anabaptists
that
would
abolish
this
ordinance
of
God
.
are
enemies
to
religion
,
to
godlinesse
,
to
equity
,
to
honesty
,
to
peace
and
quietnesse
.
Thirdly
,
the
Bope
vsurpeth
a
power
to
free
subiects
from
their
allegeance
and
their
oath
of
obedience
,
as
appeareth
by
the
Popes
two
Breeues
that
hee
sent
ouer
,
forbidding
his
popish
Catholickes
to
sweare
homage
and
fidelitie
to
the
King
.
Fourthly
,
their
teachers
of
popish
Diuinity
,
publish
and
maintaine
manie
Treasonable
positions
,
tending
to
the
dishonour
of
Princes
,
and
to
the
ouerthrow
of
Kingdomes
.
It
is
well
knowne
to
all
the
World
what
Bellarmine
hath
deliuered
in
the
Controuersies
of
Religion
,
that
he
hath
published
to
be
read
and
viewed
of
all
men
;
how
basely
he
hath
spoken
of
Princes
,
and
how
boldly
he
hath
diminished
their
authority
,
that
he
might
establish
the
Popes
Temporall
Soueraignety
.
He
teacheth
out
of
his
Doctours
Chaire
,
or
rather
from
his
Orators
Deske
,
[
o
](A22481-e70670-b)
o
Bellar.
de
laic
.
lib.
7.
cap.
De
pontif
.
lib.
1.
c.
7.
et
lib.
5.
cap.
8.
&
7.
that
Princes
are
rather
Seruants
,
then
Lords
,
subiect
not
onely
to
Popes
and
Cardinals
,
but
to
Byshoppes
and
Priests
:
that
Princes
haue
their
authority
,
not
immediatly
from
God
,
nor
from
the
Law
of
God
,
but
by
the
Law
of
Nations
:
that
Princes
may
be
deposed
and
dethroned
by
their
Subiects
,
and
other
placed
in
their
stead
;
that
the
Pope
hath
Temporall
power
indirectly
:
that
obedience
is
due
to
the
Pope
for
conscience
sake
,
but
to
Princes
for
pollicy
sake
.
That
the
cause
why
Christians
in
former
time
deposed
not
Nero
the
Tyrant
,
and
Iulian
the
Apostata
,
and
Valens
the
Arrian
,
and
such
like
,
was
,
because
they
wanted
Temporall
power
,
and
if
they
had
not
wanted
strength
,
they
would
not
haue
wanted
will
to
do
it
:
that
if
Princes
go
about
to
turne
away
the
people
from
their
base
-
Roman
,
and
Bastard-Catholike
Faith
,
they
may
and
ought
to
be
depriued
of
their
dominions
.
Heereunto
we
might
adde
many
like
principles
of
their
deuilish
Diuinitie
taught
in
their
Schooles
,
and
brought
into
the
State
,
and
practised
by
their
Disciples
,
out
of
Sanders
,
[
p
](A22481-e70800-b)
p
Sand.
devisib
.
Monarch
.
lib.
2.
cap.
4.
who
was
himselfe
an
Arch-rebell
,
and
perrished
in
his
rebellion
that
he
had
raised
,
being
not
onely
a
beholder
of
it
,
but
an
Actor
in
it
.
Whereby
we
see
,
if
he
had
no
other
matter
,
what
we
are
to
esteeme
of
the
Roman
Religion
;
namely
,
that
it
is
a
counterfeit
Religion
,
to
be
abhorred
of
all
true
Christians
,
being
the
Nursery
of
Treasons
,
and
the
Mother
of
all
abhominations
;
which
setteth
vp
the
Pope
,
as
the
great
Idoll
and
Arch-rebell
of
the
World
,
so
that
he
vsurpeth
a
Supremacy
ouer
all
Ciuill
Gouernments
in
the
Earth
:
whereas
the
true
Christian
Religion
is
as
contrary
to
this
,
as
light
to
darkenesse
,
which
teacheth
to
bee
subiect
to
the
higher
powers
for
Conscience
sake
;
which
teacheth
to
feare
God
,
and
to
honour
the
King
:
which
teacheth
all
degrees
,
as
well
[
q
](A22481-e70850-b)
q
Chrys.
hom.
23.
in
Rom.
13.
Ecclesiasticall
as
Ciuill
,
to
stoop
downe
to
this
ordinance
of
God
.
Our
Weapons
are
Prayers
,
and
teares
;
our
means
that
we
vse
,
are
supplications
to
God
and
to
Man
.
But
these
Seducers
put
downe
the
honour
of
Kings
and
Princes
,
and
teach
them
that
depend
vpon
them
,
to
take
vp
Fire
and
Sword
,
and
all
other
seditious
practises
which
the
God
of
this
World
teacheth
the
Children
of
rebellion
,
so
often
as
occasion
of
aduantage
,
and
hope
to
preuaile
serueth
them
.
[
r
](A22481-e70950-b)
r
Prou.
28
,
2.
For
the
transgression
of
the
Land
there
are
many
Princes
thereof
:
but
by
a
man
of
vnderstanding
and
knowledge
,
a
Realme
likewise
endureth
long
.
Thus
the
Lord
tooke
away
good
King
Iosiah
from
the
Children
of
Israell
,
because
the
people
were
not
worthy
of
him
,
and
God
was
angry
against
Iudah
because
of
their
iniquities
.
This
is
the
cheefe
cause
of
the
alterations
of
Kingdomes
,
and
of
the
often
mutation
and
changing
of
Kinges
and
Princes
.
For
how
can
it
be
,
that
such
as
are
Rebels
against
God
,
should
be
Frinds
to
Princes
?
[
t
](A22481-e71060-b)
t
1
Kin.
18
,
18.
I
haue
not
troubled
Israell
,
but
thou
and
thy
Fathers
house
,
in
that
ye
haue
forsaken
the
Commandements
of
the
Lord
,
and
followed
Baalim
.
Such
then
as
breake
the
Commaundements
of
God
,
and
despise
his
lawes
,
cannot
for
conscience
sake
to
be
obedient
to
Princes
:
and
they
that
haue
beene
found
vnfaithfull
to
God
,
can
neuer
be
iudged
faithfull
to
men
.
It
is
well
knowne
and
seene
how
they
transgresse
the
Kings
lawes
,
in
their
apparrell
,
in
their
meat
,
in
their
wordes
,
in
slandering
,
in
fighting
,
in
quarrelling
,
in
carding
,
in
bowling
,
in
dicing
,
in
drunkennesse
,
in
sitting
at
Ale-houses
,
where
the
Magistrate
and
Minister
are
the
common
Table-talke
,
and
an
hundred
such
like
inormities
.
As
for
the
godly
,
[
u
](A22481-e71080-b)
u
Onely
the
godly
are
friends
to
princes
.
though
they
be
branded
with
breach
of
obedience
,
and
duty
to
Princes
,
they
will
be
found
the
best
,
the
greatest
,
the
cheefest
;
nay
,
the
onely
true
Friends
that
Princes
haue
.
For
first
,
they
pray
vnto
God
earnestly
and
heartily
for
their
Prince
,
and
the
whole
Land
fareth
the
better
for
their
prayers
:
for
God
heareth
the
Prayers
of
such
onely
as
heare
his
voyce
,
and
loue
his
Lawes
,
and
feare
his
Name
,
when
they
call
and
cry
vnto
him
for
their
Prince
.
But
he
heareth
not
,
he
granteth
not
,
he
regardeth
not
the
prayers
of
wicked
men
:
for
he
that
turneth
away
his
eare
from
hearing
the
Law
,
euen
his
prayers
shall
be
abhominable
.
Hence
it
is
that
Salomon
saith
;
[
x
](A22481-e71110-b)
x
Pro.
15
,
8
,
29
and
21
,
27.
The
Sacrifice
of
the
wicked
is
abhomination
to
the
Lord
:
but
the
prayer
of
the
righteous
is
acceptable
vnto
him
:
he
is
farre
off
from
the
wicked
,
but
hee
heareth
the
Prayer
of
the
righteous
:
the
Sacrifice
of
the
wicked
is
an
ahhominaion
,
how
much
more
when
he
bringeth
it
with
a
wicked
minde
.
So
then
,
there
can
be
no
more
vtter
enemies
to
Princes
,
then
such
as
are
wicked
against
God
,
according
to
the
saying
of
the
Wise-man
in
another
place
;
[
y
](A22481-e71130-b)
y
Pro.
25
,
4
,
5.
Take
the
drosse
from
the
Siluer
,
and
there
shall
proceede
a
Vessell
for
the
finer
:
take
away
the
wicked
from
the
King
,
and
his
Throne
shall
be
established
in
righteousnesse
.
All
men
therefore
may
see
how
absurd
and
preposterous
a
thing
it
is
,
that
such
as
are
no
better
then
rebellious
against
God
,
should
be
the
Friends
of
the
Prince
,
and
that
such
as
are
godly
should
bee
accounted
enemies
.
Againe
,
the
godly
are
ready
to
subiect
themselues
according
to
Gods
ordinance
to
Magistrates
,
their
obedience
is
in
the
Lord
.
When
lawfull
things
are
commaunded
and
required
at
their
handes
,
they
addresse
themselues
to
doe
the
thinges
commaunded
:
if
vnlawfull
,
they
submit
themselues
in
all
thinges
,
they
resist
not
in
any
thing
,
but
suffer
according
to
the
pleasure
of
the
Magistrate
.
If
then
they
be
subiect
with
all
feare
,
not
onely
to
such
as
are
good
and
curteous
,
but
also
to
the
froward
,
knowing
that
this
is
thanke-worthy
,
when
a
man
for
conscience
sake
toward
God
endureth
griefe
,
suffering
wrongfully
:
How
is
it
,
that
wicked
men
are
not
ashamed
to
account
them
as
Traytors
and
Rebels
?
If
it
should
fall
out
,
that
godly
Princes
commaund
something
which
is
contrary
vnto
Gods
word
,
we
must
obey
[
z
](A22481-e71160-b)
z
Actes
4
,
19.
and
5
,
29.
God
rather
then
men
,
but
we
must
submit
our selues
in
well-doing
vnto
Princes
.
It
is
a
grosse
and
vnreasonable
thing
to
imagine
,
that
a
man
in
obeying
God
doth
disobey
his
Prince
.
This
appeareth
in
the
example
of
the
three
children
,
mentioned
in
the
Prophesie
of
Daniell
,
when
the
King
commaunded
them
to
fall
downe
before
the
golden
Image
that
he
had
set
vp
,
[
a
](A22481-e71180-b)
a
Dan.
3
,
16
,
17
18.
and
6
,
22.
they
answered
;
We
are
not
carefull
to
answere
thee
in
this
matter
:
Behold
,
our
God
whom
we
serue
,
is
able
to
deliuer
vs
from
the
hot
fiery
Furnace
,
and
he
will
deliuer
vs
out
of
thy
hand
,
ô
King
:
but
if
not
,
be
it
knowne
to
thee
,
ô
King
,
that
we
will
not
serue
thy
Gods
,
nor
worship
the
golden
Image
that
thou
hast
set
vp
.
The
like
we
see
in
Daniell
himselfe
,
when
he
had
beene
throwne
into
the
den
of
the
Lyons
,
he
saith
to
the
King
;
My
GOD
hath
sent
his
Angell
,
and
hath
shut
the
Lyons
mouths
that
they
haue
not
hurt
me
:
for
my
Iustice
was
found
out
before
him
,
and
vnto
thee
,
ô
King
,
I
haue
done
no
hurt
.
He
had
indeede
broken
the
Kinges
edict
,
but
he
accounted
it
no
disobedience
,
seeing
therein
he
obeyed
God
.
Hence
it
is
,
that
the
Apostle
saith
;
[
b
](A22481-e71220-b)
b
1
Pet.
2
,
17.
Feare
GOD
,
honor
the
King
:
where
hee
sheweth
the
order
that
is
to
be
obserued
,
the
feare
of
God
challengeth
the
first
place
,
and
goeth
before
the
honour
of
the
King
.
Let
vs
therefore
suffer
the
reproaches
that
are
cast
out
against
vs
,
and
learne
alwaies
to
obey
in
thinges
lawfull
,
but
to
submit
our selues
euen
in
thinges
vnlawfull
,
by
enduring
the
punishment
that
shall
be
infflicted
vpon
vs
.
Thus
the
Seruants
of
God
,
and
faithfull
Martyrs
from
time
to
time
haue
done
:
they
neuer
rebelled
,
they
neuer
tooke
armes
,
they
neuer
made
resistance
,
but
alwaies
prayed
for
Princes
,
when
Princes
were
enemies
vnto
them
.
And
concerning
the
vngodly
,
whatsoeuer
they
pretend
,
they
cannot
be
the
Princes
Friends
,
because
(
as
we
haue
shewed
)
they
care
not
to
keep
their
Lawes
,
and
if
they
had
a
care
of
Princes
Lawes
,
they
would
also
haue
a
regard
of
Gods
Lawes
.
13
Whom
I
would
haue
retained
with
me
,
that
in
thy
stead
he
might
haue
ministred
vtno
me
in
the
bonds
of
the
Gospell
.
14
But
without
thy
mind
would
I
doe
nothing
,
that
thy
benefit
should
not
be
as
it
were
of
necessitie
,
but
willingly
.
To
minister
vnto
him
in
the
bonds
of
the
Gospell
.
]
In
the
next
verse
he
ioyneth
a
correcting
of
that
which
he
had
granted
;
to
wit
,
that
he
would
doe
nothing
in
this
matter
without
the
assent
and
consent
of
Philemon
his
Maister
:
which
reuocation
he
amplyfieth
by
an
Argument
from
the
end
,
That
thy
benefit
should
not
bee
as
it
were
of
necessitie
,
which
also
is
declared
by
the
contrary
,
[
but
willingly
.
]
In
these
wordes
,
howsoeuer
they
bee
naturally
the
preuenting
of
an
obiection
,
is
included
also
a
certaine
reason
.
For
the
Apostle
in
this
Epistle
vseth
more
shew
of
Art
,
and
force
of
perswading
,
and
power
of
reasoning
,
and
skill
of
creeping
into
the
heart
of
Philemon
,
then
he
vseth
ordinarily
in
other
places
:
and
therefore
in
remoouing
obiections
hee
argueth
,
and
in
arguing
he
remooueth
Obiections
.
This
appeareth
euidently
in
this
place
.
For
he
reasoneth
and
strengthneth
his
request
by
this
Argument
:
-
Whom
I
desire
for
the
good
parts
that
I
see
in
him
to
retaine
,
that
in
thy
place
he
might
serue
me
in
the
bonds
,
or
,
cause
of
the
Gospell
:
him
thou
oughtest
to
receiue
louingly
,
and
willingly
.
-
But
Onesimus
for
whom
I
intreat
is
such
a
one
;
-
Therefore
thou
oughtest
to
receiue
him
louingly
and
willingly
.
Whom
I
would
haue
retained
]
he
sheweth
againe
what
great
account
he
maketh
of
Onesimus
,
being
as
it
were
the
onely
man
whom
he
would
haue
made
choise
off
(
if
it
had
beene
in
his
liberty
)
to
haue
comforted
him
,
and
ministred
vnto
him
in
the
time
of
his
affliction
and
imprisonment
.
Againe
,
when
he
saith
;
[
For
thee
]
or
in
thy
stead
,
he
inferreth
,
that
Philemon
himselfe
did
owe
vnto
him
that
duty
,
if
he
should
require
it
of
him
,
and
vrge
it
from
him
.
He
mentioneth
,
The
bondes
of
the
Gospell
,
meaning
thereby
,
the
afflictions
which
the
Gospell
had
brought
him
,
wherein
the
Genetiue
case
doth
note
the
cause
as
we
saw
before
,
verse
1.
and
9.
As
if
he
should
say
,
the
cause
why
I
am
prisoner
and
put
in
bands
,
is
the
preaching
of
the
Gospell
.
In
the
14.
verse
he
saith
;
Without
thy
mind
I
would
doe
nothing
,
where
,
by
the
generall
put
for
the
special
,
he
meaneth
without
thy
counsell
and
consent
I
would
not
doe
this
thing
;
that
is
,
retaine
Onesimus
with
me
,
I
would
doe
nothing
touching
the
keeping
of
him
from
thee
,
to
whom
as
thy
Seruant
he
doth
properly
belong
.
Lastly
,
he
addeth
,
Least
it
should
be
of
necessity
;
that
is
,
least
I
should
extort
and
wring
it
from
thee
against
thy
will
,
and
so
seeme
to
compell
thee
hereunto
,
whereas
thou
shouldst
doe
it
cheerefully
and
willingly
.
This
is
the
Method
and
meaning
of
this
diuision
,
according
to
which
order
and
Interpretation
,
the
words
are
thus
much
in
effect
.
If
thou
aske
a
reason
why
I
kept
not
Onesimus
with
me
,
seeing
I
make
him
so
profitable
,
and
worthy
to
be
loued
and
liked
,
so
comfortable
,
trusty
,
and
seruiceable
:
I
aunswere
,
I
could
haue
beene
content
with
all
my
heart
to
haue
done
so
,
he
is
my
Son
,
and
I
his
Father
:
but
withall
,
he
is
thy
Seruant
,
and
not
mine
;
and
thou
art
his
Maister
,
and
not
I
;
and
therefore
I
ought
not
,
without
thy
leaue
,
knowledge
,
and
consent
to
keepe
him
,
for
the
Gospell
maintaineth
,
and
not
dissolueth
politicke
order
and
houshold
gouernment
,
which
both
are
the
ordinance
of
God
.
Besides
,
a
benefit
and
good
turne
should
come
,
with
a
cheerefull
heart
and
a
willing
mind
,
and
ought
not
to
be
gotten
by
constraint
and
compulsion
,
and
therefore
I
would
know
thy
will
,
before
I
kept
him
to
my selfe
.
Secondly
,
note
with
me
the
end
why
he
desired
to
retaine
Onesimus
with
him
,
that
the
Seruant
might
doe
seruice
to
him
in
the
Maisters
stead
.
The
end
then
,
is
,
the
Ministery
and
attendance
which
Paule
might
of
duty
require
of
Philemon
himselfe
.
If
then
the
Maister
be
bound
to
doe
his
seruice
,
and
wait
vpon
the
Apostle
,
much
more
the
Seruant
!
Whereby
we
may
note
and
marke
,
how
great
right
and
iurisdiction
hee
that
hath
gotten
and
gained
a
man
to
Christ
,
hath
,
ouer
him
whom
hee
hath
gained
,
so
that
he
may
challenge
not
onely
one
of
his
Seruants
,
but
himselfe
to
Minister
vnto
him
,
and
to
help
him
in
temporall
and
transitory
things
.
For
he
that
hath
receiued
spirituall
blessings
,
cannot
without
great
vnthankfulnesse
deny
corporall
benefits
,
so
that
it
cannot
be
expressed
how
well
he
hath
deserued
of
that
person
,
whom
he
hath
won
by
the
word
to
God
,
[
c
](A22481-e71720-b)
c
Col.
1
,
13.
And
deliuered
him
by
his
Ministry
from
the
power
of
darkenesse
,
and
translated
into
the
Kingdome
of
his
deare
Sonne
.
Thirdly
,
we
may
obserue
,
in
the
Apostles
correcting
of
his
former
grant
,
that
as
he
is
commended
that
doth
his
duty
that
is
required
of
him
,
freely
and
willingly
,
so
he
is
worthy
to
be
praised
and
commended
,
that
doth
not
goe
about
to
wring
and
wrest
a
benefit
against
a
mans
will
,
though
it
be
due
debt
and
a
bounden
duty
,
but
laboureth
by
all
meanes
,
that
it
may
be
voluntary
,
and
not
vpon
necessity
:
for
hereby
it
commeth
to
passe
oftentimes
,
that
he
not
onely
getteth
a
benefit
,
but
winneth
his
heart
and
good
will
that
giueth
it
:
and
many
times
it
falleth
out
,
that
the
minde
of
the
giuer
is
more
to
be
respected
then
the
guift
it selfe
,
as
we
see
in
the
poore
Widdow
mentioned
in
the
Gospell
;
[
d
](A22481-e71750-b)
d
Luk.
21
,
2
,
3.
who
casting
into
the
treasury
two
mites
,
is
said
to
haue
giuen
of
her
penury
,
more
then
all
the
rich
men
that
bestomed
of
their
superfluity
.
Thus
much
of
the
generall
obseruations
.
Now
let
vs
come
to
the
particular
Doctrines
.
[
I
would
haue
retained
him
with
me
,
that
for
thee
he
might
haue
ministred
vnto
me
in
the
bonds
of
the
Gospell
.
]
The
Apostle
in
these
wordes
,
doth
claime
both
Philemon
and
Onesimus
to
owe
vnto
him
,
being
in
bondes
,
their
seruice
and
comfortable
administration
.
Indeede
he
senderh
his
Seruant
backe
to
him
:
yet
he
seemeth
closely
and
secretly
to
insinuate
,
that
hee
would
take
it
thankfully
at
his
handes
,
and
receiue
it
as
a
guift
most
welcome
vnto
him
,
if
Philemon
would
returne
him
to
him
againe
:
and
that
he
should
deserue
more
praise
,
if
of
his
owne
accord
and
liberality
he
would
haue
sent
back
his
Seruant
now
restored
vnto
him
,
of
whose
helpe
and
Ministery
he
had
so
great
neede
.
The
Seruants
of
Christ
that
suffer
for
his
Name
,
are
to
be
succoured
by
what
duties
soeuer
we
can
.
For
seeing
the
banishing
of
our
persons
,
the
whippings
of
our
bodies
,
the
spoiling
of
our
goods
,
the
impairing
of
our
good
Name
,
and
many
other
reproaches
and
afflictions
doe
accompany
the
preaching
and
profession
of
the
Gospell
,
whosoeuer
shrinketh
back
from
suffering
them
,
and
refuseth
to
be
partaker
of
them
when
God
calleth
him
to
beare
witnesse
vnto
the
truth
,
he
renounceth
the
Gospell
,
forsaketh
his
Brethren
,
and
separateth
himselfe
from
Christ
.
The
defence
of
the
Gospell
is
common
to
all
,
and
euery
man
must
be
an
helper
to
the
truth
.
Therefore
the
man
that
suffereth
persecution
for
Gods
cause
and
the
Gospels
,
is
not
to
be
accounted
as
a
priuate
person
,
but
as
one
that
dischargeth
a
publike
duty
of
the
whole
Church
,
and
therefore
the
care
of
him
,
generally
lieth
vpon
the
shoulders
of
all
those
that
professe
the
faith
.
[
e
](A22481-e71880-b)
e
Gal.
6
,
10.
we
haue
time
,
let
vs
do
good
vnto
all
men
,
but
specially
to
them
that
are
of
the
houshold
of
faith
.
So
the
same
Apostle
setteth
out
loue
by
his
effect
,
[
f
](A22481-e71900-b)
f
1
Cor.
13
,
5.
Loue
seeketh
not
her
owne
things
but
the
good
of
others
,
it
suffereth
all
things
,
it
endureth
all
things
.
The
Church
of
the
Hebrewes
is
commended
for
the
notable
fruits
of
their
loue
shewed
vnto
the
Saints
,
that
thereby
they
might
be
encouraged
to
go
forward
,
and
to
hold
out
vnto
the
end
,
[
g
](A22481-e71930-b)
g
Hebr.
6
,
10.
For
God
is
not
vnrighteous
,
that
he
should
forget
your
worke
and
labour
of
loue
,
which
ye
shewed
toward
his
Name
,
in
that
ye
haue
ministred
vnto
the
Saints
,
and
yet
Minister
.
This
we
read
to
haue
beene
the
practise
of
the
Primitiue
Church
in
time
of
extreame
misery
,
and
the
hard
weapon
of
necessity
pressing
sore
vpon
them
;
[
h
](A22481-e71950-b)
h
Actes
4
,
33
,
34
35.
Great
grace
was
vpon
them
all
,
neither
was
there
any
among
them
that
lacked
,
for
as
many
as
were
Possessers
of
Landes
or
Houses
,
sold
them
,
and
brought
the
price
of
the
things
that
were
sold
,
and
laid
it
down
at
the
Apostles
feet
,
and
it
was
distributed
vnto
euery
Man
according
as
he
had
neede
.
The
examples
of
the
godly
are
worthy
to
be
considered
,
who
haue
shined
in
the
world
by
this
vertue
,
as
by
a
light
in
dark
places
.
Obadiah
ministred
to
the
Prophets
in
the
time
of
Famine
,
and
in
the
daies
of
persecution
;
[
i
](A22481-e71980-b)
i
1
King
.
18.
Neh.
1.
and
5.
He
did
not
onely
hide
them
from
the
rage
of
the
enemy
,
but
supplyed
their
necessitie
.
Nehemiah
imploied
himselfe
for
the
good
of
Ierusalem
,
by
his
authority
,
power
,
wealth
,
and
credit
that
he
had
with
the
King
.
This
was
in
Paul
,
as
he
testifieth
of
himselfe
,
[
k
](A22481-e72020-b)
k
1
Cor.
9
,
19
Though
I
be
free
from
all
men
,
yet
haue
I
made
my selfe
Seruant
vnto
all
Men
,
that
I
may
win
the
moe
:
So
that
he
was
ready
to
offer
vp
himselfe
vpon
the
Alter
of
their
Faith
.
Likewise
he
requireth
of
the
Widdowes
imployed
in
the
Church-seruice
,
to
attend
vpon
the
sick
,
that
they
should
be
of
this
good
report
,
As
[
l
](A22481-e72050-b)
l
1
Tim.
5
,
10.
to
haue
lodged
Strangers
,
to
haue
washed
the
Saints
feet
,
to
haue
Ministred
to
them
that
are
in
necessity
.
So
the
Church
of
Thyatira
is
commended
by
Christ
for
the
performance
of
this
duty
;
[
m
](A22481-e72080-b)
m
Reu.
2
,
19.
I
know
thy
workes
,
and
thy
loue
,
and
seruice
,
and
faith
,
and
thy
patience
,
and
thy
workes
,
and
that
they
are
moe
at
the
last
then
at
the
first
.
This
is
so
generall
a
duty
;
that
the
Apostle
Paule
expresseth
it
among
the
common
fruits
of
Faith
.
Rom.
12.
Be
affectioned
to
loue
one
another
with
[
n
](A22481-e72130-b)
n
Ro.
12
,
10
,
11
brotherly
loue
,
in
giuing
honour
goe
one
before
another
;
Not
slothfull
to
doe
seruice
,
feruent
in
Spirit
,
seruing
the
Lord
.
No
man
is
exempted
from
this
duty
be
hee
neuer
so
high
,
is
is
no
disparagement
,
but
a
great
aduancement
,
euen
of
the
honour
and
glory
of
Princes
,
as
the
Prophet
teacheth
;
[
o
](A22481-e72150-b)
o
Esay
49
,
23.
Kings
shall
be
thy
nursing
Fathers
,
and
Queenes
shall
be
thy
Nurses
,
they
shal
worship
thee
with
their
faces
toward
the
earth
,
and
licke
vp
the
dust
of
thy
feet
;
That
is
,
they
shall
reuerence
and
serue
Christ
and
his
Church
,
and
they
shall
account
it
no
dishonour
vnto
them
to
do
any
good
to
the
Saints
.
All
these
Testimonies
serue
as
so
many
proofes
to
witnesse
this
truth
,
that
wee
must
account
this
our
condition
,
that
we
are
all
as
Seruants
,
to
doe
seruice
to
our
Brethren
,
and
to
imploy
our selues
and
best
endeuours
,
to
do
them
good
according
to
their
wants
.
[
p
](A22481-e72190-b)
p
Rom.
12
,
4
,
5.
and
1
Cor.
12
,
20
,
25
,
26.
As
wee
haue
many
Members
in
one
Bodie
,
and
all
Members
haue
not
one
office
:
so
we
beeing
many
,
are
one
Bodie
in
Christ
,
and
euerie
one
,
one
anothers
Members
.
And
in
another
place
;
There
are
many
Members
,
yet
but
one
Bodie
:
the
Members
should
haue
a
care
one
of
another
,
least
there
should
be
any
diuision
in
the
Bodie
:
Therefore
if
one
Member
suffer
,
all
suffer
with
it
:
if
one
Member
be
had
in
honour
,
all
the
Members
reioyce
with
it
.
If
then
one
of
the
Members
of
our
naturall
body
be
ready
to
doe
seruice
to
the
other
,
&
to
the
whole
,
it
should
be
our
care
to
do
the
like
that
are
of
the
Mysticall
body
of
Christ
Iesus
,
from
whom
as
from
the
head
we
receiue
all
influence
of
spirituall
grace
necessary
to
saluation
.
[
q
](A22481-e72240-b)
q
Mar.
10
,
43
,
44.
Whosoeuer
will
be
great
among
you
,
shall
be
your
Seruant
:
and
whosoeuer
will
bee
cheefe
of
you
,
shall
be
the
Seruant
of
all
,
for
euen
the
Son
of
man
came
,
not
to
bee
serued
,
but
to
serue
;
and
to
giue
his
life
for
the
ransome
of
many
.
Where
hee
sheweth
,
that
the
way
to
true
honour
is
to
serue
,
so
that
the
greater
seruice
we
doe
to
the
Brethren
,
the
greater
honour
we
shall
receiue
at
the
handes
of
God
.
The
greater
our
seruice
is
,
the
greater
shall
be
our
reward
,
when
euery
one
shall
receiue
according
vnto
his
work
.
This
we
see
farther
strengthned
vnto
vs
in
the
example
of
Christ
,
who
humbled
himselfe
to
wash
his
disciples
feete
,
and
to
wipe
them
with
a
Towell
being
washed
,
and
saide
vnto
them
;
[
r
](A22481-e72260-b)
r
Iohn
13
,
4
,
12
,
13
,
14
,
15.
Know
ye
what
I
haue
done
vnto
you
?
Ye
call
me
Maister
and
Lord
,
and
ye
say
well
,
for
so
am
I
:
if
I
then
your
Lord
and
Maister
haue
washed
your
feet
,
ye
ought
also
to
wash
one
anothers
feete
:
for
I
haue
giuen
you
an
example
,
that
ye
should
do
,
euen
as
I
haue
done
to
you
,
the
Seruant
is
not
greater
then
his
Maister
,
nor
the
Ambassadour
greater
then
he
that
sent
him
.
We
are
taught
to
set
Christ
the
most
absolute
example
before
our
eyes
,
to
learne
humblenesse
of
minde
,
and
the
duty
of
seruice
one
to
another
:
we
must
consider
him
in
his
glory
,
and
in
his
humilitie
.
First
,
in
his
glory
as
our
King
,
as
our
head
,
as
our
Lord
,
and
as
our
Maister
:
then
in
his
humility
,
as
abased
and
humbled
in
our
Flesh
vnto
death
,
euen
to
the
death
of
the
Crosse
.
When
we
haue
done
this
,
then
we
are
thus
to
reason
with
our selues
;
hath
Christ
in
his
great
glory
cast
downe
himselfe
for
my
sake
:
and
ought
not
I
,
if
I
were
the
highest
vpon
earth
,
stoope
downe
to
my
equals
?
Ought
not
I
,
that
am
his
Subiect
,
his
body
,
his
Disciple
,
his
Seruant
,
to
serue
the
necessities
of
my
Fellow-seruants
?
Thus
the
Apostle
commending
Loue
to
the
Saints
,
and
meeknes
of
minde
,
leadeth
vs
to
Christ
;
[
s
](A22481-e72280-b)
s
Phil.
2
,
4
,
5
,
6
Looke
not
euery
man
on
his
owne
thinges
,
but
euery
Man
also
on
the
thinges
of
other
Men
:
let
the
same
minde
be
in
you
that
was
euen
in
Christ
Iesus
,
who
being
in
the
forme
of
GOD
,
thought
it
no
robberie
to
be
equall
with
GOD
,
he
made
himselfe
of
no
reputation
,
he
tooke
on
him
the
forme
of
a
Seruant
,
hee
humbled
himselfe
,
and
became
obedient
vnto
the
death
.
If
then
we
looke
vnto
Christ
Iesus
,
the
Authour
and
Finisher
of
our
Saluation
,
we
haue
him
as
a
perfect
example
without
blemish
,
and
as
a
pure
Glasse
without
staine
to
looke
vpon
,
who
in
the
greatest
glorie
hath
shewed
the
greatest
abasement
,
in
the
greatest
honor
,
he
hath
set
before
vs
the
greatest
humility
.
[
t
](A22481-e72330-b)
t
Esay
58
,
10.
If
thou
poure
out
thy
Soule
to
the
hungry
,
and
refresh
the
troubled
soule
,
then
shal
thy
light
spring
out
in
the
darkenesse
,
and
thy
darkenesse
shall
be
as
the
noone
day
;
And
the
Lord
shall
guide
thee
continually
,
he
shall
satisfie
thy
Soule
in
drought
,
he
shall
make
fat
thy
bones
,
so
that
thou
shalt
be
like
a
watered
Garden
,
and
like
a
Spring
of
Water
,
whose
Waters
faile
not
:
Meaning
,
that
they
which
releeue
the
poore
,
and
comfort
such
as
are
comfortlesse
,
their
light
shall
neuer
bee
put
out
,
but
shine
for
euer
,
God
will
be
their
comfort
in
the
day
of
trouble
,
and
he
will
recompence
aboundently
their
good
workes
.
Seeing
then
,
the
giufts
[
u
](A22481-e72350-b)
u
1
Cor.
12
,
7.
that
we
haue
,
are
giuen
to
euery
man
to
profit
his
Fellow-members
withall
,
seeing
we
are
to
tread
in
the
steps
of
our
blessed
Sauiour
Iesus
Christ
,
and
seeing
the
truth
of
Religion
standeth
in
the
fruits
of
loue
;
we
may
conclude
necessarily
the
former
Doctrine
,
that
we
ought
to
account
it
no
disgrace
vnto
vs
,
to
abase
our selues
to
do
seruice
,
and
to
Minister
to
the
wants
and
necessities
of
the
Saints
.
[
x
](A22481-e72390-b)
x
2
Cor.
8
,
9.
rich
,
he
became
poore
;
being
Heire
of
all
things
,
[
y
](A22481-e72400-b)
y
Math.
8
,
20.
he
had
not
whereon
to
lay
his
head
;
being
Lord
of
all
,
he
became
Seruant
vnto
all
.
Hence
it
is
that
the
Apostle
saith
,
[
z
](A22481-e72410-b)
z
Hebr.
4
,
15.
and
2
,
17
,
18.
We
haue
not
an
High-priest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
things
tempted
in
like
sort
,
yet
without
sinne
.
And
a
little
before
in
the
same
Epistle
;
In
all
things
it
behooued
him
to
be
made
like
vnto
his
Brethren
,
that
he
might
be
mercifull
and
a
faithfull
High-priest
in
things
concerning
God
,
that
he
might
make
reconciliation
for
the
sins
of
the
people
:
for
in
that
he
suffered
he
was
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
Whereby
it
appeareth
,
that
Christ
Iesus
hath
a
liuely
feeling
of
our
infirmities
,
and
an
inward
touch
of
our
wants
,
he
is
not
slightly
affected
with
our
infirmities
,
but
as
the
head
is
when
the
members
are
pained
.
And
if
we
be
the
true
members
of
his
body
,
wee
will
remember
,
and
cannot
forget
them
that
are
in
bonds
;
[
a
](A22481-e72440-b)
a
Heb.
13
,
3.
But
be
greeued
as
if
we
were
bound
with
them
:
and
them
that
are
in
affliction
,
as
though
we
were
also
afflicted
in
the
body
.
This
compassion
toward
those
that
are
in
misery
,
is
an
assured
pledge
,
and
a
comfortable
Testimony
vnto
vs
,
that
we
are
engrafted
into
Christ
,
and
vnited
to
all
true
Christians
,
that
we
haue
a
Communion
with
him
as
with
our
head
,
and
that
wee
haue
a
communion
with
the
faithfull
,
as
with
his
members
.
But
if
we
bee
without
feeling
of
the
afflictions
of
Ioseph
;
that
is
,
of
the
troubles
of
the
Church
,
we
are
without
Christ
,
without
Faith
,
without
Loue
,
without
compassion
;
and
consequently
,
without
peace
and
consolation
in
our
heartes
.
For
what
peace
can
hee
haue
that
is
out
of
Christ
,
who
is
the
Authour
of
peace
?
Without
whom
,
all
thinges
are
but
trouble
and
vexation
of
Spirit
.
Or
what
consolation
can
we
haue
that
we
are
his
members
,
when
wee
haue
no
sense
or
sight
of
the
troubles
and
infirmities
that
are
incident
to
our
Fellow-members
?
Secondly
,
it
reprooueth
such
,
as
in
the
pride
and
haughtinesse
of
their
harts
do
scorne
to
do
seruice
to
the
poore
Saints
,
and
think
it
a
great
disgrace
to
them
,
to
cast
their
eyes
vpon
such
contemptible
creatures
.
But
wouldest
thou
haue
Christ
looke
vpon
thee
,
and
haue
a
respect
vnto
thee
?
Then
disdaine
not
thou
to
looke
vpon
his
members
,
which
are
vnto
thee
in
place
of
Christ
,
so
often
as
they
suffer
in
his
cause
.
In
what
a
miserable
case
shall
they
be
in
at
the
last
day
,
to
whom
Christ
Iesus
the
Lord
of
life
,
shall
say
;
Depart
from
me
,
I
know
ye
not
?
Now
,
if
we
in
this
life
,
turne
away
our
faces
from
the
faithful
,
and
are
ashamed
of
them
in
the
day
of
their
calamity
,
&
say
to
them
,
Depart
from
me
,
I
know
you
not
.
Let
vs
take
heede
that
he
be
not
ashamed
of
vs
before
his
Father
,
and
before
the
elect
Angels
.
The
highest
that
are
vpon
the
earth
,
must
not
refuse
to
shew
all
fruirs
of
loue
euen
toward
the
meanest
for
Christs
sake
,
but
bee
ready
to
acknowledge
that
they
haue
receiued
their
Callings
and
Dignities
,
not
to
lift
vp
their
hearts
aboue
their
bretheren
,
but
be
as
Fathers
,
as
Shepheards
,
as
Nursses
,
to
nourish
and
cherish
such
as
want
their
helpe
.
This
is
it
which
good
Mordecai
did
teach
Ester
,
when
the
church
was
as
it
were
in
trauell
,
and
in
great
danger
,
[
b
](A22481-e72520-b)
b
Est.
4
,
13
,
14.
Thinke
not
with
thy selfe
,
that
thou
shalt
escape
more
then
all
the
Iewes
,
for
if
thou
holdest
thy
peace
at
this
time
,
comfort
and
deliuerance
shall
appeare
to
the
Iewes
out
of
another
place
,
but
thou
and
thy
Fathers
house
shall
perrish
,
and
who
knoweth
whether
thou
art
come
to
the
kingdome
for
such
a
time
?
Where
hee
putteth
her
in
minde
,
that
the
cause
of
her
aduancement
was
to
be
a
Nursing
Mother
vnto
the
Church
,
and
that
it
was
the
end
which
God
aymed
at
,
in
calling
of
her
to
that
place
of
dignitie
.
And
as
the
greatest
are
not
to
scorne
the
smallest
,
nor
the
highest
bee
ashamed
of
the
lowest
,
nor
the
richest
trample
vnder
their
feete
,
the
poorest
;
so
on
the
other
side
,
the
meanest
and
lowest
,
must
not
enuie
others
that
are
aboue
them
,
but
know
that
they
likewise
are
bounde
to
doe
seruice
to
them
,
according
to
the
vtmost
of
their
power
and
endeuour
.
Who
was
meaner
in
place
and
condition
then
Onesimus
?
yet
the
Apostle
testifyeth
of
him
in
this
place
,
that
Hee
had
ministred
vnto
him
in
the
bondes
of
the
Gospell
.
So
there
is
no
man
so
poore
,
so
lowe
,
so
small
in
his
owne
eyes
,
and
in
the
eyes
of
others
,
but
he
may
doe
some
good
to
others
,
and
thereby
gaine
glorie
vnto
God
,
and
to
his
Gospell
.
If
then
,
wee
thinke
that
the
pouertie
of
our
condition
,
or
the
meannesse
of
our
place
,
or
the
basenesse
of
our
person
,
shall
excuse
vs
,
or
exempt
vs
from
seruing
Christ
and
his
Church
,
and
that
it
skilleth
not
,
though
wee
liue
as
ydle
Drones
,
and
vnprofitable
burthens
to
the
earth
that
beareth
vs
;
wee
deceiue
our selues
,
and
bereaue
our selues
of
much
comfort
,
that
wee
might
receiue
,
by
bearing
our selues
painefully
and
profitably
in
our
Callings
.
The
Apostle
instructing
all
personnes
in
the
Church
,
to
behaue
themselues
without
contempt
and
enuy
,
prooueth
it
notably
by
a
comparison
drawne
from
the
members
of
the
bodie
,
[
c
](A22481-e72570-b)
c
1
Cor.
12
,
20
21
,
22.
There
are
manie
Members
,
yet
but
one
bodie
:
and
the
eye
cannot
say
vnto
the
hand
,
I
haue
no
neede
of
thee
:
nor
the
heade
againe
to
the
feete
,
I
haue
no
neede
of
you
;
yea
,
much
rather
those
Members
of
the
bodie
,
which
seeme
to
bee
more
feeble
,
are
necessarie
.
The
Rich
,
cannot
want
the
poore
,
and
therefore
may
not
contemne
them
;
and
the
poore
cannot
want
the
rich
,
and
therefore
may
not
backbite
them
,
and
enuy
at
them
.
For
as
God
hath
tempered
the
body
together
,
that
one
member
should
stand
in
need
of
the
helpe
of
another
;
so
is
it
in
the
things
of
this
life
,
one
liueth
by
another
,
and
therefore
,
one
must
haue
a
care
of
another
,
and
seeke
the
good
one
of
another
.
Thirdly
,
heere
are
reprooued
all
mercilesse
men
,
that
shut
vppe
their
pittie
and
compassion
from
the
poore
,
and
therefore
haue
not
the
Loue
of
GOD
dwelling
in
them
,
nor
the
Loue
of
Children
remaining
in
them
.
For
whosoeuer
loueth
GOD
,
will
for
his
sake
Loue
his
Brother
also
.
The
Apostle
Iohn
,
[
d
](A22481-e72600-b)
d
1
Iohn
4
,
7
,
8
,
20
,
21.
handleth
this
Argument
at
large
,
in
his
first
Epistle
,
and
the
fourth
Chapter
,
where
he
saith
,
Beloued
,
let
vs
loue
one
another
,
for
loue
commeth
of
God
,
and
euerie
one
that
loueth
is
borne
of
God
,
and
knoweth
God
:
he
that
loueth
not
,
knoweth
not
God
,
for
God
is
loue
.
If
any
man
say
,
I
loue
God
,
and
hate
his
Brother
,
he
is
a
lyar
;
for
how
can
he
that
loueth
not
his
Brother
whom
he
hath
seene
,
loue
God
whom
he
hath
not
seene
?
And
this
commaundement
haue
wee
of
him
,
that
he
which
loueth
God
,
should
loue
his
Brother
also
.
To
this
purpose
the
Apostle
Iames
saith
,
[
e
](A22481-e72630-b)
e
Iames
2
,
13.
There
shall
be
condemnation
mercilesse
,
to
him
that
sheweth
not
mercy
,
and
mercy
reioyceth
against
iudgement
.
If
then
,
we
look
for
mercy
,
let
vs
shew
mercy
.
There
is
no
poore
Begger
that
craueth
an
Almes
at
thy
doore
,
there
is
no
man
standeth
in
so
great
neede
of
thy
helpe
,
that
liueth
with
thee
,
as
thou
wantest
the
mercy
and
fauour
of
God
to
comfort
thee
,
to
cloath
thee
,
to
feede
thee
,
to
succour
thee
,
to
heare
thee
,
to
help
thee
,
when
thou
criest
vnto
him
.
We
are
all
as
naked
and
needy
Beggers
that
knocke
at
his
gate
,
and
we
are
wholly
nourished
by
his
hand
.
We
are
al
as
poore
suters
,
suing
for
his
grace
and
fauour
,
and
we
cannot
liue
if
we
be
denied
,
and
take
the
repulse
of
him
.
Wee
receiue
mercy
,
vnder
condition
to
shew
mercie
againe
.
If
we
be
vnmerciful
,
we
make
our selues
vnworthy
to
receiue
any
mercy
from
God
.
[
f
](A22481-e72710-b)
f
1
Kings
18
,
12
,
13.
to
go
to
his
Lord
,
and
tolde
him
,
he
would
shew
himselfe
vnto
him
,
although
Obadiah
at
the
first
feared
and
distrusted
,
and
thought
the
spirit
of
God
would
carrie
him
away
to
some
other
place
,
and
then
Ahab
would
kill
him
,
he
beganne
at
the
length
to
comfort
himselfe
with
the
meditation
of
his
seruice
that
hee
had
done
to
the
Saintes
:
Doest
thou
not
know
that
I
feare
God
?
and
hast
thou
not
heard
of
the
fruits
of
it
that
I
tooke
in
the
heate
of
this
persecution
,
and
in
the
bitternesse
of
this
long
iudgement
,
and
in
the
extreamity
of
this
famine
,
an
hundred
of
the
Lords
Prophets
,
&
how
I
hid
them
,
and
fed
them
secretly
in
two
Caues
of
the
earth
?
If
thou
account
of
this
my
seruice
,
and
hast
iudged
me
faithfull
to
the
Lord
,
let
this
moue
thee
,
not
to
giue
mee
ouer
into
the
hands
of
thine
and
mine
enemy
.
The
like
we
see
in
[
g
](A22481-e72760-b)
g
Nehe.
5
,
19.
Nehemiah
,
an
excellent
Prince
,
he
did
so
employ
himselfe
and
his
seruice
to
the
good
of
the
Church
,
that
hee
regarded
not
his
owne
profite
,
but
spent
of
his
owne
Goodes
and
substaunce
,
because
the
necessitie
of
the
people
was
exceeding
great
,
so
that
hee
entertained
them
at
his
owne
cost
and
charges
:
From
whence
,
hee
gathereth
vnto
himselfe
this
comfort
(
as
Obadiah
had
done
before
,
who
prooueth
,
that
hee
feared
the
Lorde
,
and
assured
his
Conscience
thereof
,
because
hee
had
preserued
and
nourished
the
true
Prophets
of
God
.
Nehemiah
(
I
say
)
gathereth
this
comfort
,
by
succouring
the
poore
seruants
of
God
in
distresse
,
that
God
,
not
for
the
desert
of
the
woorke
,
but
the
grace
of
his
owne
mercie
(
who
crowneth
not
[
h
](A22481-e72800-b)
h
August
.
epist.
105.
our
merits
,
but
his
owne
gifts
)
would
not
forget
them
,
so
that
he
saith
;
Remember
me
,
ô
my
God
,
according
to
all
that
I
haue
done
for
this
people
.
Now
,
as
the
remembrance
of
our
seruice
ministred
to
the
Saintes
,
shall
Minister
comfort
to
vs
,
so
the
contrary
practise
must
of
necessity
gall
a
mans
conscience
,
and
the
horror
thereof
accuse
him
for
not
doing
any
good
seruice
to
the
Church
of
God
,
when
he
shall
remember
how
long
he
hath
liued
in
the
world
,
and
yet
beene
barren
of
all
good
works
,
and
neuer
done
any
good
to
the
people
of
God
.
Nay
,
it
were
well
with
many
,
if
they
had
onely
done
no
good
,
if
they
had
onely
beene
barren
and
brought
forth
no
good
fruit
,
and
if
they
had
onely
done
no
hurt
to
the
Church
.
For
their
daily
practises
cry
out
against
them
,
and
the
teares
of
the
faithfull
which
they
haue
shed
;
what
said
I
,
their
teares
?
Nay
their
blood
which
they
haue
poured
out
as
Water
,
doth
witnesse
euidently
against
them
,
that
they
haue
brought
forth
plentiful
fruits
,
of
hatred
,
of
enmity
,
of
mallice
,
of
outragiousnesse
against
the
Church
.
Their
owne
consciences
accuse
them
,
and
Gods
people
haue
felt
them
,
and
in
the
end
fearefull
iudgements
shall
ouertake
them
.
No
enemy
of
the
Church
that
set
himselfe
against
Sion
,
hath
euer
prospered
.
O
that
that
they
had
hearts
to
consider
these
things
,
but
now
are
they
hidden
from
them
.
God
hath
giuen
them
breath
and
life
to
doe
good
to
his
Church
,
and
hee
hath
lifted
vp
their
heads
aboue
others
in
wealth
and
authority
to
serue
him
:
but
they
are
going
out
of
the
World
,
before
they
know
wherefore
they
came
into
the
World
.
And
when
they
must
leaue
the
World
and
depart
out
of
it
,
wherein
they
haue
beene
but
Tennants
at
will
,
they
remember
with
anguish
and
terrour
of
conscience
,
that
they
haue
done
nothing
lesse
then
that
for
which
they
were
sent
into
it
,
but
haue
imployed
their
goods
,
their
strength
,
their
wit
,
their
wisedome
,
their
life
,
their
dignity
,
and
all
to
oppresse
and
vex
the
Church
;
yea
,
to
root
it
(
if
it
were
possible
)
out
of
the
earth
.
It
were
good
they
could
in
time
remember
their
fore-Fathers
,
Pharaoh
,
Senacharib
,
Ahab
,
Iezabell
,
Iudas
,
Herod
,
and
such
like
Persecutours
and
Enemies
,
that
breathed
out
threatnings
against
the
Church
:
and
as
they
resemble
them
in
their
life
,
let
them
take
heede
they
follow
them
not
in
their
death
,
and
after
their
death
.
But
let
vs
that
practise
better
things
know
,
that
God
doubtlesse
will
remember
them
in
kindnesse
,
that
remember
the
afflicted
Saints
,
and
cast
such
off
with
shame
and
dishonour
,
that
doe
despise
and
despight
them
.
We
haue
a
worthy
example
heereof
in
Ebed-melech
,
recorded
by
the
Prophet
Ieremy
,
[
i
](A22481-e72870-b)
i
Ier.
38
,
8
,
9.
&
39
,
16
,
17
,
18.
who
because
he
intreated
for
the
Prophet
,
and
suffered
him
not
to
lie
in
the
Dungeon
,
and
to
dye
for
hunger
,
through
the
false
suggestions
of
his
malicious
enemies
,
God
shewed
mercy
vnto
him
,
and
deliuered
him
from
the
plague
that
fell
vpon
the
Citty
.
This
serueth
as
an
[
k
](A22481-e72890-b)
k
How
the
mister
is
to
comfort
himselfe
in
seruing
the
Church
.
instruction
,
both
to
the
Minister
and
people
.
If
the
Minister
haue
laboured
in
the
duties
of
his
calling
,
and
in
the
seruice
of
the
Church
,
and
in
the
execution
of
his
Ministry
,
and
in
the
feeding
of
the
flock
committed
vnto
him
,
he
hath
wherein
to
comfort
himselfe
,
he
may
be
assured
of
his
loue
vnto
Christ
,
and
consequently
of
Christes
loue
toward
him
.
Wee
must
remember
what
Christ
saide
to
Peter
;
Louest
[
l
](A22481-e72910-b)
l
Iohn
.
21
,
16
,
17.
thou
me
?
Feed
my
Sheepe
,
feed
my
Lambs
.
So
the
Apostle
mentioning
his
great
paines
and
troubles
,
and
daungers
,
to
preach
the
Gospell
,
that
hee
seemed
as
a
man
eyther
distract
of
his
wits
,
or
puffed
vp
with
ambition
and
vaine-glory
,
he
assigneth
this
as
the
true
cause
;
[
m
](A22481-e72930-b)
m
2
Cor.
5
,
13
,
14.
The
loue
of
Christ
constraineth
vs
.
If
then
we
consider
what
loue
the
Lord
hath
shewed
toward
vs
,
or
behold
how
deare
his
Church
is
vnto
him
,
and
with
how
great
a
price
hee
hath
redeemed
it
,
wee
cannot
but
in
the
Meditation
thereof
be
thrust
forward
(
if
we
loue
him
,
or
regard
him
)
to
performe
the
duties
of
our
Ministration
,
although
they
be
mightie
painefull
,
in
seeding
,
in
weeding
,
in
plauting
,
in
strengthning
,
and
in
comforting
,
according
as
daily
occasion
shall
be
offered
vnto
vs
.
But
if
wee
be
entred
into
this
calling
,
and
do
nothing
therein
but
please
men
,
and
serue
our selues
,
and
our
owne
lusts
being
entred
,
what
comfort
can
wee
finde
,
or
what
reward
do
we
looke
for
at
his
hands
,
that
hath
chosen
vs
to
bee
Shepheards
and
Watchmen
?
Wee
must
not
be
like
vnto
the
Prophets
mentioned
in
the
Prophet
Micah
,
[
n
](A22481-e72960-b)
n
Mich.
3
,
11.
The
Priests
of
Sion
teach
for
hire
,
&
the
prophets
thereof
prophesie
for
Money
.
If
then
wee
haue
greater
respect
to
the
fleece
,
then
to
the
Sheepe
;
or
to
the
wages
,
then
to
the
worke
;
we
serue
our selues
,
and
not
the
Lord
Christ
,
and
he
will
accept
no
such
seruice
at
our
hands
.
For
wee
serue
our
owne
bellies
,
but
not
the
Church
;
we
fil
our
purses
,
wee
feede
not
the
people
.
Woe
[
o
](A22481-e72990-b)
o
Ezek.
34
,
1.
be
vnto
such
Shepheards
,
should
not
the
Shepheard
feede
the
flocke
?
What
will
our
gaine
and
glory
profite
vs
at
the
last
day
,
when
they
must
leaue
vs
,
and
we
must
leaue
them
?
We
shall
receiue
more
sound
comfort
and
peace
,
when
we
shal
depart
this
world
,
and
remember
what
account
we
are
to
giue
of
our
paines
taken
in
our
calling
,
in
our
labours
vndertaken
in
the
Ministery
,
then
in
the
heaping
vp
of
many
liuinges
,
and
the
getting
of
much
riches
.
If
we
haue
gained
but
one
soule
to
God
,
he
shall
stand
vp
for
vs
,
when
all
the
mucke
of
this
earth
shall
fall
downe
.
He
shall
be
our
ioy
and
our
crowne
,
when
all
other
delights
shall
giue
vs
the
farewell
.
Neyther
doth
this
Doctrine
and
duty
serue
onely
for
the
comfort
of
the
Minister
,
[
p
](A22481-e73010-b)
p
How
the
people
are
to
comfort
them
selus
in
seruing
the
Church
.
but
for
the
comfort
of
the
people
that
haue
endeuoured
in
their
callings
to
serue
the
Church
,
and
laboured
vnfaignedly
to
seeke
the
wel-fare
thereof
.
They
that
haue
had
a
sweete
feeling
of
the
loue
of
God
,
are
carefull
to
loue
him
againe
:
and
they
that
loue
him
in
singlenesse
of
heart
,
will
be
enforced
and
constrained
to
loue
his
children
,
and
to
doe
all
the
seruice
they
can
vnto
them
.
They
will
thinke
no
dutie
too
much
,
they
will
thinke
all
they
haue
done
,
all
they
can
do
to
the
Church
,
to
bee
too
little
.
Hence
it
is
,
that
Christ
Iesus
commending
the
Church
of
Tyatira
,
for
such
good
works
as
were
found
therein
,
[
q
](A22481-e73030-b)
q
Reuel.
2
,
19
beginneth
with
Loue
and
Seruice
;
First
,
he
mentioneth
their
Loue
,
then
he
addeth
their
Seruice
,
to
shew
that
as
our
Loue
must
appeare
by
our
fruits
of
Seruice
,
so
all
our
Seruice
must
proceede
from
Loue
to
those
whome
wee
serue
.
If
a
man
imploy
himselfe
neuer
so
dilligently
,
and
take
neuer
so
great
paines
,
and
trauaile
with
all
his
power
,
for
the
peace
and
good
of
the
church
,
yet
if
it
proceed
not
from
a
sincere
loue
toward
them
,
but
either
from
a
loue
of
gaine
,
or
a
desire
of
glory
,
or
a
fame
of
praise
,
he
shall
receiue
no
rewarde
at
the
hands
of
God
.
This
seruice
,
as
at
all
times
we
must
bee
ready
to
make
it
appeare
,
so
especially
wee
must
shewe
it
in
the
necessities
of
the
Church
.
When
it
lyeth
vnder
the
heat
of
persecution
,
or
feeleth
the
Arrow
of
famine
,
or
beareth
the
affliction
of
pouerty
,
and
groaneth
vnder
the
waight
of
these
burdens
,
we
must
remember
that
we
owe
our
seruice
to
them
as
a
dutie
,
and
that
we
are
the
seruants
of
the
Church
.
This
shall
bee
our
crowne
and
comfort
in
the
last
day
.
[
r
](A22481-e73110-b)
r
2
Chron.
24
,
15
,
16.
for
they
buried
him
in
the
Citty
of
Dauid
with
the
Kings
,
because
he
had
done
good
in
Israell
,
and
toward
God
and
his
house
.
So
the
apostle
Paul
declaring
that
Onesiphorus
had
done
him
great
seruice
,
prayeth
vnto
God
for
him
,
[
s
](A22481-e73160-b)
s
2
Tim.
1
,
16
,
17
,
18.
The
Lord
giue
mercie
vnto
the
house
of
Onesiphorus
,
for
he
oft
refreshed
me
,
and
was
not
ashamed
of
my
chaine
:
but
when
he
was
at
Rome
,
he
sought
me
out
diligently
,
and
found
me
.
The
Lord
grant
vnto
him
,
that
he
may
finde
mercy
with
the
Lord
at
that
day
.
Whereby
we
may
gather
,
that
the
benefites
bestowed
vpon
the
Saints
,
shall
not
perish
,
although
they
themselues
cannot
requite
them
;
for
though
they
want
ability
to
pay
them
,
yet
they
want
not
harts
to
pray
for
them
;
yea
,
the
Lorde
will
not
onely
haue
pitty
of
them
that
take
pitty
of
his
people
,
but
he
will
shew
mercy
to
their
housholds
,
because
when
Paule
praiseth
the
bountifulnesse
and
zeale
of
Onesiphorus
,
he
wisheth
well
for
his
sake
to
his
whole
family
.
The
blessing
of
God
shall
not
rest
onely
vpon
the
head
of
the
iust
,
but
it
shall
descend
into
his
whole
house
,
such
is
the
loue
of
God
toward
those
that
be
his
.
If
the
consideration
of
this
great
promise
,
and
rich
recompence
of
reward
,
doe
not
pricke
vs
forward
to
exercise
the
workes
of
loue
,
and
fruits
of
compassion
,
we
are
more
then
blockish
and
brutish
.
On
the
other
side
,
such
as
haue
beene
,
not
helpfull
,
but
hurtful
;
not
industrious
,
but
iniurious
;
not
seruiceable
,
but
vnprofitable
to
Gods
people
;
when
God
shall
visit
them
either
with
publicke
calamities
,
or
priuate
iudgements
,
their
owne
Consciences
shall
gall
them
,
and
gnaw
vpon
them
,
when
they
remember
their
owne
works
,
which
shall
prouoke
men
to
speak
euill
of
them
,
cause
them
to
pray
against
them
,
and
constraine
them
to
call
vppon
God
to
worke
their
confusion
.
This
we
see
in
Paul
the
Apostle
,
in
the
latter
end
of
the
same
Epistle
,
[
t
](A22481-e73210-b)
t
2
Tim.
4
,
14
Alexander
the
Copper-smith
hath
done
me
much
euill
,
the
Lord
reward
him
according
to
his
workes
.
Thus
doeth
the
Prophet
Dauid
deale
oftentimes
in
the
Psalmes
,
[
u
](A22481-e73240-b)
u
Psal.
74
,
2
,
3.
Thinke
vpon
thy
congregation
which
thou
hast
possessed
of
old
,
&
on
the
rod
of
thine
inheritance
,
which
thou
hast
redeemed
,
and
on
this
mount
Syon
,
wherein
thou
hast
dwelt
:
lift
vp
thy
stroakes
,
that
thou
mayst
for
euer
destroy
euerie
enemy
that
doth
euil
to
the
Sanctuary
.
Thus
wee
see
the
people
of
God
haue
from
time
to
time
prayed
against
the
malicious
enemies
of
the
Church
,
that
sought
the
ruine
and
destruction
thereof
.
Their
prayers
are
of
great
force
,
&
enter
into
the
eares
of
the
Lord
of
hostes
,
whether
it
bee
to
obtaine
mercies
vpon
the
friends
of
the
Church
,
or
to
draw
downe
vengeance
vppon
the
aduersaries
thereof
,
that
oppresse
it
with
cruelty
,
and
blaspheme
the
name
of
God
,
which
is
holy
throughout
all
ages
and
generations
.
There
is
no
greater
honour
that
we
should
desire
or
delight
in
,
then
to
be
called
the
friends
of
God
,
and
the
seruants
of
the
Church
.
If
we
be
the
seruants
of
God
,
wee
must
also
account
our selues
the
seruants
of
the
Church
.
The
Prophet
Dauid
did
esteeme
the
faithfull
that
were
in
Ierusalem
,
as
his
Brethren
.
So
on
the
contrary
side
,
there
cannot
a
greater
dishonor
and
reproach
befall
vs
,
then
to
be
reputed
the
enemies
of
God
and
his
people
.
For
if
wee
set
our selues
against
his
people
,
that
are
his
portion
and
inheritance
,
hee
will
no
otherwise
deale
with
vs
,
then
with
his
enemies
.
If
God
come
against
vs
as
his
enemy
,
we
shall
not
be
able
to
preuaile
,
we
cannot
stand
before
him
,
but
shall
be
as
stubble
in
the
fire
,
and
as
chaffe
before
the
winde
.
[
x
](A22481-e73310-b)
x
Gen.
40
,
14
,
23.
Haue
me
in
remembrance
with
thee
when
thou
art
in
good
case
,
and
shew
mercy
I
pray
thee
vnto
me
,
and
make
mention
of
me
to
Pharaoh
,
that
thou
mayst
bring
me
out
of
this
house
.
So
when
Zachariah
the
sonne
of
Iehoiada
(
whom
we
mentioned
before
)
was
,
for
preaching
the
truth
,
and
denouncing
the
iudgements
of
God
from
his
mouth
,
oppressed
with
enuie
,
and
ouerborne
by
the
might
of
the
Rulers
,
the
King
woulde
not
deliuer
him
out
of
their
hands
,
[
y
](A22481-e73350-b)
y
2
Chron.
24
,
21
22.
but
commanded
him
to
bee
stoned
with
stones
,
and
remembred
not
the
kindnesse
that
his
father
had
done
to
him
,
but
slew
his
son
.
This
is
the
common
course
and
current
of
the
world
,
wee
will
not
see
the
afflictions
of
the
poore
Saints
,
but
turne
away
our
eyes
from
them
;
or
if
wee
cannot
choose
but
see
them
,
we
quickly
forget
them
,
as
if
wee
had
neuer
eyther
beheld
them
,
or
knowne
of
them
.
This
is
one
misery
of
the
faithful
,
that
men
do
not
regard
them
when
they
are
in
misery
.
The
Lord
hath
determined
,
that
there
shall
be
alwayes
some
obiects
offered
vnto
vs
,
and
set
before
vs
to
exercise
the
fruits
of
our
Faith
and
Loue
.
He
hath
saide
,
that
the
poore
wee
shall
alwayes
haue
with
vs
,
and
such
as
stand
in
need
of
our
helpe
and
comfort
.
It
is
in
easie
thing
to
boast
of
Faith
and
Loue
:
but
if
we
will
be
assured
,
that
we
haue
true
Faith
indeed
,
we
must
shew
it
by
our
workes
,
which
are
the
fruites
whereby
it
is
knowne
.
We
must
not
turne
away
our
faces
from
the
faithfull
,
as
the
Priest
and
Leuite
did
in
the
Gospell
,
but
be
ready
to
helpe
,
as
God
giueth
ability
,
and
offereth
opportunity
.
Nay
,
it
is
not
enough
for
vs
to
succor
such
religious
Saints
,
as
we
see
want
succour
,
but
we
must
learne
and
labour
to
know
the
state
of
the
Church
,
and
aske
of
others
howe
it
fareth
with
the
godly
poore
among
vs
.
The
children
of
God
haue
gone
before
vs
in
the
doing
of
this
dutie
.
It
is
noted
of
Abraham
the
Father
of
the
faithfull
,
that
he
waited
not
till
the
strangers
craued
entertainment
at
his
hands
,
but
he
ran
to
meete
them
from
the
Tent
doore
,
and
prayed
them
to
take
some
refreshing
at
his
hands
,
[
z
](A22481-e73370-b)
z
Ge.
18
,
&
19
Heb.
13
,
2.
whereby
he
receiued
Angels
into
his
house
at
vnawares
.
If
we
beleeue
him
to
be
the
Father
of
the
faithfull
(
as
the
Scripture
calleth
him
)
&
that
we
would
be
accounted
as
his
children
,
wee
must
be
carefull
to
doo
the
workes
of
Abraham
.
They
are
not
children
that
tread
not
in
his
steps
,
and
follow
not
his
example
.
The
like
we
might
say
of
Lot
,
who
sat
at
the
gate
of
Sodom
,
and
rose
vp
to
meete
the
men
,
and
prayed
them
to
turne
into
their
seruants
house
,
and
to
lodge
with
him
all
night
.
The
holy
man
Iob
iustifieth
his
innocency
,
&
cleareth
himselfe
from
Hypocrisie
,
[
a
](A22481-e73430-b)
a
Iob.
31
,
32
,
That
he
suffered
not
the
stranger
to
lodge
in
the
street
,
but
opened
his
doores
vnto
him
that
went
by
the
way
.
Nehemiah
was
carefull
to
know
the
state
of
the
Church
,
[
b
](A22481-e73450-b)
b
Nehem.
1
,
2.
and
asked
his
brethren
that
came
from
Ierusalem
,
concerning
the
Iewes
that
were
deliuered
,
which
were
of
the
residue
of
the
captiuity
,
by
whom
he
heard
,
that
they
liued
in
great
affliction
,
&
in
reproach
,
that
the
Citty
was
broken
downe
,
and
the
gates
thereof
burnt
with
fire
.
So
the
Shunamite
hauing
prepared
a
Chamber
for
Elisha
to
lodge
him
,
and
set
therein
a
bed
,
and
a
Table
,
a
Stoole
,
and
a
Candlesticke
,
constrained
him
to
come
into
her
house
to
eate
bread
.
We
see
how
Lazarus
and
his
two
Sisters
,
Martha
and
Mary
,
receiued
the
Lord
Iesus
to
house
,
[
c
](A22481-e73500-b)
c
Luke
10
,
38.
Iohn
11
,
3.
&
ministred
vnto
him
.
They
fed
him
,
and
hee
fed
them
;
they
gaue
him
the
meate
that
perisheth
,
but
he
gaue
them
the
bread
of
life
,
and
the
meate
that
endureth
for
euer
.
Likewise
the
Euangelist
Luke
noteth
in
the
Acts
of
the
Apostles
,
that
when
the
heart
of
Lydia
was
opened
to
attend
to
the
thinges
that
Paule
deliuered
,
she
besought
them
saying
.
[
d
](A22481-e73550-b)
d
Acts
16
,
15.
If
ye
iudged
me
to
be
faithfull
to
the
Lord
,
come
into
my
house
,
and
abide
there
,
and
she
constrained
them
.
These
are
worthy
examples
of
faithfull
men
and
women
,
that
teach
vs
by
their
owne
practise
,
what
maner
of
seruice
is
due
to
the
Saints
,
not
onely
to
helpe
those
whose
miserie
we
know
,
but
to
enquire
of
them
whose
state
we
do
not
know
.
This
indeed
is
pure
and
perfect
loue
,
when
we
do
to
our
brethren
,
as
we
desire
they
shold
deale
toward
vs
.
The
Wise-man
would
haue
euery
one
[
e
](A22481-e73570-b)
e
Prou.
27
,
23
to
bee
diligent
to
know
the
state
of
his
flocke
,
much
more
it
is
required
of
vs
,
to
enquire
the
state
of
Gods
flocke
,
which
is
his
Church
,
that
hee
hath
redeemed
with
his
precious
blood
.
It
is
not
therefore
enough
for
vs
to
say
,
wee
knew
not
their
wants
,
seeing
all
those
are
wilfully
ignoraunt
,
that
haue
the
meanes
to
come
knowledge
,
and
yet
will
not
vse
the
meanes
.
We
may
oftentimes
know
the
necessities
of
the
Saints
,
but
we
will
not
enquire
of
them
,
because
we
wil
not
know
them
.
This
shal
not
excuse
vs
in
the
sight
of
God
;
but
accuse
the
more
,
because
our
ignorance
is
affected
ignorance
,
inasmuch
as
we
might
knowe
,
and
yet
we
do
not
desire
to
know
.
Verse
14.
[
But
without
thy
minde
would
I
do
nothing
,
that
thy
benefit
should
not
be
as
it
were
of
necessitie
,
but
willingly
.
]
We
haue
seene
already
the
reason
why
Paul
was
desirous
to
haue
retained
Onesimus
with
him
,
to
wit
,
that
hee
might
haue
ministred
vnto
him
,
and
serued
him
in
his
afflictions
that
did
befall
him
for
the
Gospels
sake
.
Now
he
declareth
the
reason
,
why
without
the
knowledge
and
consent
of
Philemon
,
he
would
not
detaine
him
,
to
the
end
,
that
the
dutie
or
good
turne
which
he
might
that
way
receiue
at
his
handes
,
might
be
done
freely
,
willingly
,
and
chearefully
,
not
by
constraint
and
compulsion
.
Heare
,
ô
Israell
,
the
Lord
our
God
is
Lorde
onely
.
And
thou
shalt
loue
the
Lord
thy
God
,
[
f
](A22481-e73690-b)
f
Deut.
6
,
5.
Math.
22
,
37.
with
all
thine
hart
,
and
with
all
thy
soule
,
and
with
all
thy
might
.
So
the
Prophet
Dauid
[
g
](A22481-e73720-b)
g
Psa.
119
,
108
prayeth
,
O
Lord
I
beseech
thee
,
accept
the
free
offerings
of
my
mouth
,
and
teach
me
thy
iudgments
.
No
other
Sacrifices
please
God
,
but
such
as
are
free
and
voluntary
:
all
things
must
bee
done
in
loue
with
a
ready
minde
.
The
Apostle
teacheth
,
that
[
h
](A22481-e73740-b)
h
Rom.
12
,
8.
Hee
that
distributeth
,
must
do
it
with
simplicity
;
he
that
ruleth
,
with
diligence
;
he
that
sheweth
mercie
,
with
chearefulnesse
.
This
also
was
figured
out
vnto
vs
in
the
shadowes
and
Ceremonies
of
the
Law
,
when
the
people
were
commaunded
to
offer
a
male
without
blemish
,
presenting
him
[
i
](A22481-e73760-b)
i
Leuitic.
1
,
3.
of
his
owne
voluntarily
will
,
at
the
doore
of
the
Tabernacle
of
the
congregation
before
the
Lorde
,
declaring
thereby
,
that
our
seruing
of
him
must
not
be
grudgingly
,
but
wee
must
performe
it
frankly
and
freely
,
and
with
a
willing
minde
.
The
Apostle
moouing
the
Corinthians
to
bountifulnesse
toward
the
poor
Saints
at
Ierusalem
,
teacheth
them
that
they
must
offer
a
free
will
offring
,
[
k
](A22481-e73770-b)
k
2
Cor
8
,
19
I
sent
the
brother
whose
praise
is
in
the
Gospell
,
(
which
seemeth
to
bee
[
l
](A22481-e73790-b)
l
Acts
13
,
2.
Barnabas
)
who
is
also
chosen
of
the
Churches
,
to
be
a
fellow
in
our
iourney
,
concerning
this
grace
which
is
ministred
by
vs
vnto
the
glory
of
the
same
Lord
,
and
declaration
of
your
prompt
minde
.
All
these
words
of
Scripture
,
are
witnesses
of
this
trueth
,
beyond
all
exception
,
that
God
neuer
liketh
of
constrained
seruice
,
but
will
haue
men
to
doo
their
duties
to
him
voluntarily
,
as
is
fit
to
be
performed
of
the
creature
toward
his
Creator
,
and
of
the
Childe
toward
his
Father
.
[
l
](A22481-e73850-b)
l
2
Cor.
9
,
7.
As
euery
man
wisheth
in
his
heart
,
so
let
him
giue
,
not
grudgingly
,
or
of
necessitie
,
for
God
loueth
a
chearefull
giuer
.
Now
,
that
which
the
Apostle
speaketh
of
charity
and
of
almes
,
may
as
truely
be
spoken
of
euery
dutie
that
God
requireth
of
vs
.
When
wee
pray
we
must
call
vpon
God
chearefully
,
for
he
loueth
a
cheerefull
prayer
.
When
we
giue
thankes
to
his
name
for
blessings
receiued
,
wee
must
thanke
him
chearefully
,
for
he
loueth
a
chearful
giuer
of
thankes
;
and
albeit
these
be
notable
parts
of
Gods
worship
and
excellent
duties
commaunded
of
him
,
and
required
of
vs
;
yet
without
this
chearfulnesse
,
they
are
as
a
dead
thing
,
&
not
regarded
.
[
m
](A22481-e73890-b)
m
Heb.
10
,
9
,
10.
Then
saide
he
,
Loe
I
come
to
do
thy
will
,
ô
God
,
he
taketh
away
the
first
,
that
hee
may
establish
the
second
.
By
the
which
will
we
are
sanctified
,
euen
by
the
offering
of
the
body
of
Iesus
Christ
once
made
.
Thus
Christ
himselfe
speaketh
in
the
Gospell
,
[
n
](A22481-e73910-b)
n
Iohn
.
10
,
17
,
18.
Therefore
dooth
my
Father
loue
me
,
because
I
lay
downe
my
life
,
that
I
might
take
it
again
:
No
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
,
I
haue
power
to
lay
it
down
,
&
haue
power
to
take
it
againe
.
Where
he
sheweth
,
that
the
cause
wherefore
he
suffered
,
was
not
because
Caiphas
conuented
him
,
or
the
witnesses
accused
him
,
or
Pilate
condemned
him
,
or
the
Iewes
executed
him
,
but
because
it
pleased
his
Father
and
himselfe
to
make
himselfe
an
offering
for
sinne
.
For
except
hee
had
died
willingly
,
all
his
aduersaries
had
bin
too
weake
to
work
any
thing
against
him
,
[
o
](A22481-e73950-b)
o
Iohn
18
,
6.
as
appeareth
in
euidently
the
Garden
,
when
hee
cast
them
all
downe
to
the
ground
with
a
word
of
his
mouth
.
Heere
is
set
down
a
pattern
for
vs
to
follow
:
we
must
performe
the
like
obedience
that
he
did
,
as
his
was
voluntarily
and
willing
,
so
ought
ours
likewise
to
be
,
that
it
may
be
acceptable
in
the
sight
of
God
.
[
p
](A22481-e73980-b)
p
Heb:
11
,
6
to
please
God
.
And
though
I
had
the
guifts
of
prophesy
,
and
knew
al
secrets
,
and
al
knowledge
,
yea
if
I
had
al
faith
,
so
that
if
I
could
remoue
mountaines
,
[
q
](A22481-e73990-b)
q
1
Cor.
13
,
2
,
3
and
had
not
loue
,
I
were
nothing
;
&
though
I
feede
the
poore
with
all
my
goods
,
and
though
I
giue
my
body
that
I
bee
burned
,
and
haue
not
loue
,
it
profiteth
nothing
.
So
then
we
see
,
that
no
dutie
is
acceptable
without
Faith
and
Loue
.
But
nothing
done
vnwillingly
,
vncomfortably
,
or
hypocritically
can
be
done
in
Faith
and
Loue
.
And
therefore
such
duties
as
are
thus
perfourmed
,
haue
no
life
nor
vertue
in
them
,
to
giue
them
any
grace
or
acceptation
with
God
.
[
r
](A22481-e74030-b)
r
Gen:
4
,
5.
he
had
no
regard
to
him
nor
to
his
offring
,
because
he
saw
the
hollownesse
and
hypocrisie
of
his
heart
.
This
is
the
reason
that
Dauid
vseth
to
perswade
Salomon
his
sonne
,
to
haue
a
care
to
learn
and
to
practise
the
will
of
God
,
1
Chro.
28
,
8.
And
thou
Salomon
my
sonne
,
know
thou
the
God
of
thy
Father
,
and
serue
him
with
a
perfect
heart
,
and
with
a
willing
minde
:
for
the
Lord
searcheth
all
harts
,
and
vnderstandeth
al
the
imaginations
of
thoghts
,
if
thou
seeke
him
he
will
be
found
of
thee
,
but
if
thou
forsake
him
,
he
will
cast
thee
off
for
euer
.
Where
we
see
,
the
Father
carefull
for
the
future
good
of
his
son
,
mooueth
him
to
endeuour
and
striue
to
know
God
by
learning
what
he
willeth
,
&
to
serue
him
vprightly
and
willingly
,
by
practising
as
hee
enableth
,
because
our
thoughts
are
not
hidden
from
the
all-seeing
eye
of
God
,
and
because
he
offereth
himselfe
to
them
that
seeke
him
,
but
forsaketh
them
that
refuse
him
,
when
he
is
offered
.
We
may
easily
deceiue
the
eye
of
man
,
that
looketh
only
to
the
person
,
and
beholdeth
only
the
outward
worke
;
but
it
is
vnpossible
to
deceiue
the
searcher
of
hearts
.
If
then
we
gather
al
these
reasons
into
a
short
sum
,
and
set
them
as
in
a
Table
before
our
eyes
,
if
we
consider
that
God
loueth
a
chearfull
seruice
,
that
Christ
performed
a
willing
obedience
,
that
faith
and
loue
giueth
acceptance
to
the
work
;
and
lastly
,
that
God
giueth
recompence
according
to
the
heart
,
which
he
knoweth
;
we
see
that
the
strength
of
them
will
beare
the
ful
waight
of
this
conclusion
,
that
the
duties
of
our
Religion
must
not
be
performed
constrainedly
,
but
freely
;
not
grudgingly
,
but
chearefully
;
not
vnwillingly
,
but
readily
;
not
of
necessity
,
but
voluntarily
.
[
t
](A22481-e74130-b)
t
Luke
7
,
47
,
and
21
,
3
,
4.
because
shee
loued
much
.
The
poore
widdow
that
cast
into
the
treasury
one
mite
,
is
praised
by
Christ
aboue
the
rest
,
that
offered
of
their
substance
and
superfluity
.
He
that
giueth
a
cup
of
cold
water
,
in
the
name
of
a
Disciple
to
a
Disciple
,
[
u
](A22481-e74160-b)
u
Math.
10
,
42
shall
not
loese
his
reward
.
What
is
the
bestowing
of
a
Mite
?
Or
what
is
a
cup
of
colde
water
?
Are
they
of
themselues
,
&
in
themselues
considered
any
thing
worth
?
Or
can
they
deserue
to
be
accepted
?
No
,
in
no
wise
:
but
God
accepteth
the
manner
,
more
then
the
matter
;
how
they
are
done
,
more
then
what
is
done
.
This
is
it
which
the
Apostle
expresseth
,
2
Cor.
8
,
12.
If
there
bee
first
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
a
man
hath
not
.
This
layeth
before
vs
the
abundant
kindnesse
of
God
,
who
albeit
he
be
a
spirit
euery
way
perfect
,
yet
he
accepteth
our
lame
and
defectiue
seruice
.
Our
duties
shall
be
all
acceptable
in
his
sight
,
though
they
bee
performed
in
great
weakenesse
,
and
mingled
with
many
imperfections
(
which
were
sufficient
to
cause
them
to
be
reiected
and
refused
)
if
we
be
carefull
to
do
them
in
the
truth
and
vprightnesse
of
our
hearts
,
and
with
chearefull
and
ready
minds
.
All
things
must
be
done
in
loue
,
and
this
must
bee
considered
in
all
the
workes
of
our
hands
.
This
ministreth
a
double
comfort
;
First
,
vnto
such
as
are
of
poore
and
lowe
degree
,
to
consider
that
GOD
regardeth
the
heart
more
then
the
hand
,
and
our
willingnesse
more
then
our
worke
.
Hence
it
is
,
that
euen
seruants
whose
condition
is
lowest
in
the
family
,
and
which
meddle
not
in
great
matters
,
or
in
waighty
affaires
,
or
in
excellent
works
,
yet
are
charged
with
this
affection
,
and
in
sincerity
to
behaue
themselues
in
those
inferiour
duties
,
[
x
](A22481-e74190-b)
x
Col
3
,
22
,
23
Ephes.
6
,
5.
Seruants
be
obedient
vnto
them
that
are
your
Maisters
,
according
to
the
flesh
in
all
things
,
not
with
eye-seruice
,
as
men-pleasers
,
but
in
singlenesse
of
heart
fearing
God
:
and
whatsoeuer
ye
do
,
do
it
heartily
,
as
to
the
Lord
,
and
not
to
men
.
Where
he
sheweth
,
that
seruants
must
do
their
duties
,
not
as
seruing
for
the
penny
,
or
ayming
at
the
filling
of
their
belly
,
or
contenting
themselues
to
please
their
maisters
eie
,
but
euen
as
seruing
God
,
looking
for
a
recompence
from
him
,
knowing
that
he
hath
placed
them
in
that
estate
,
&
requireth
those
things
in
truth
and
sincerity
to
be
performed
as
vnto
him
.
For
the
Lord
doth
not
see
as
man
seeth
,
he
doth
not
look
to
the
outward
action
,
but
he
beholdeth
with
what
hart
al
things
are
done
,
and
therfore
measureth
according
to
euery
mans
deed
,
whether
he
be
high
or
low
,
rich
or
poore
,
Lord
or
Seruant
.
The
best
hart
hath
the
best
recompence
;
the
worst
hart
hath
the
worst
wages
.
There
is
a
great
difference
between
work
and
work
;
some
are
great
,
some
litle
;
some
beautiful
,
some
base
;
some
high
,
some
mean
,
some
low
;
but
whatsoeuer
I
do
,
if
I
do
it
chearfully
,
as
seruing
my
master
Christ
,
that
looketh
vpon
me
,
albeit
my
calling
be
neuer
so
simple
;
as
to
wash
dishes
,
to
wipe
shooes
,
to
scoure
the
spit
,
to
sweep
the
house
,
I
please
God
therein
as
well
as
he
that
manageth
a
kingdom
,
that
ministreth
Iustice
,
that
preacheth
the
gospel
.
True
it
is
the
work
is
greater
to
rule
the
affairs
of
State
,
then
to
remain
in
the
kitchen
,
yet
he
shal
be
better
accepted
of
God
,
that
performeth
these
smal
things
hartily
,
then
he
that
doth
the
greatest
works
grudgingly
,
either
drawn
by
importunity
,
or
compeld
by
necessity
.
Thus
it
doth
fal
out
,
that
a
poor
seruant
,
carrying
this
mark
and
testimony
with
him
,
is
more
acceptable
to
the
Lord
,
then
he
that
hath
done
greater
things
to
the
iudgment
of
the
eie
,
to
the
shew
of
the
world
and
to
the
sight
of
men
.
Secondly
,
this
serueth
as
a
singuler
comfort
to
euery
one
of
vs
,
that
groane
vnder
the
burden
of
sin
,
that
feele
the
weaknesse
of
our
faith
,
and
are
dismaied
at
the
smalnesse
of
our
sanctification
.
Wee
know
how
busie
Satan
is
to
watch
his
aduantage
of
our
infirmities
and
imperfections
,
&
to
perswade
vs
that
we
haue
no
faith
at
all
,
that
we
are
without
repentaunce
,
without
grace
,
and
without
regeneration
,
because
we
feele
great
defects
,
and
many
wants
in
our
best
workes
,
and
our
best
gifts
.
But
this
must
comfort
vs
,
that
God
accepteth
of
that
measure
that
he
hath
giuen
vs
,
euen
according
to
that
which
we
haue
,
not
according
to
that
which
we
haue
not
.
A
weak
faith
,
shal
be
as
auayleable
to
apprehend
Christ
,
as
a
strong
faith
.
If
we
haue
a
desire
and
an
hungering
after
grace
,
[
z
](A22481-e74260-b)
z
Psal.
145
,
15
and
10
,
17.
He
will
fulfill
the
desires
of
them
that
feare
him
,
he
also
will
heare
their
cry
and
saue
them
.
God
hath
assured
vs
,
that
as
hee
hath
begun
his
good
worke
in
vs
,
so
he
will
finish
his
work
,
and
in
his
good
time
bring
it
to
perfection
.
When
we
finde
any
dulnesse
and
vntowardnesse
in
our selues
,
if
we
hate
and
dislike
them
,
and
labor
to
profite
and
grow
forward
in
sanctification
,
God
accepteth
our
willingnesse
and
readinesse
,
though
our
strength
be
not
answerable
to
our
desire
,
or
the
outward
worke
answereable
to
our
hart
.
For
God
is
faithful
,
and
will
not
suffer
vs
to
be
tempted
aboue
the
strength
that
he
shal
giue
vs
;
and
the
Lord
Iesus
is
a
merciful
Highpriest
,
who
will
not
breake
the
bruised
reed
,
nor
quench
the
smoking
flax
.
Let
vs
al
therefore
looke
that
a
willing
and
ready
mind
be
found
in
vs
.
Againe
,
this
must
be
considered
in
all
things
:
If
we
come
to
hear
the
word
,
and
to
exercise
the
duties
of
Gods
worship
,
if
we
do
it
for
fashion
sake
,
for
feare
of
the
law
,
for
the
praise
of
men
,
or
for
custom
,
they
are
nothing
worth
;
they
ought
to
be
performed
in
obedience
to
God
,
in
loue
of
his
ordinance
,
in
delight
of
his
worship
,
in
singlenesse
of
heart
,
and
in
an
earnest
affection
,
to
the
meanes
of
our
saluation
.
The
like
we
might
say
of
giuing
of
almes
and
liberality
toward
the
poore
,
if
they
be
not
bestowed
with
promptnesse
of
minde
,
with
compassion
of
heart
,
and
with
feeling
of
the
wants
of
those
that
craue
our
helpe
,
they
are
nothing
at
all
respected
of
God
,
nor
they
that
distribute
them
rewarded
of
him
.
[
a
](A22481-e74310-b)
a
The
Minister
must
preach
willingly
,
and
of
a
readie
minde
.
of
the
Minister
is
an
high
and
mighty
calling
,
he
is
the
Steward
of
God
,
and
a
watchman
ouer
the
people
,
for
whose
soules
hee
must
giue
an
account
in
that
great
day
of
the
Lord
.
It
is
not
enough
for
vs
to
labour
among
them
(
though
wee
should
worke
,
and
wearie
,
and
toyle
our selues
neuer
so
much
)
but
wee
must
do
it
diligently
and
chearfully
,
as
seruing
Christ
the
Shepheard
of
the
sheepe
.
If
the
chiefe
end
that
we
respect
be
to
maintaine
our selues
,
to
liue
easily
,
and
to
increase
in
riches
,
we
haue
our
reward
.
Or
if
we
preach
vnto
them
,
because
the
law
doth
enforce
vs
,
and
enioyne
vs
vnto
it
,
and
because
otherwise
the
people
would
cry
shame
vpon
vs
:
if
reaping
their
Temporall
things
,
wee
do
not
giue
them
Spirituall
,
[
b
](A22481-e74320-b)
b
2
Tim.
2
,
4.
or
if
wee
so
intangle
our selues
in
the
affaires
of
this
life
,
that
we
cannot
intend
the
duties
of
our
calling
,
we
cannot
possibly
please
him
that
hath
chosen
vs
,
to
be
as
Souldiers
to
fight
his
battels
,
and
hath
appointed
vs
to
be
as
Shepheards
to
watch
his
flocke
.
It
standeth
vs
vpon
,
to
be
so
touched
with
a
care
of
our
duties
,
as
that
if
there
were
no
Lawe
to
compell
vs
,
and
vrge
vs
to
be
painfull
therein
,
yet
the
zeale
of
Gods
glory
,
and
loue
of
his
people
should
constraine
vs
.
Hence
it
is
,
that
the
Apostle
Paule
speaking
of
his
owne
practise
saith
,
[
c
](A22481-e74340-b)
c
1
Cor.
9
,
16
,
17.
Though
I
preach
the
Gospell
,
I
haue
nothing
to
reioyce
of
:
for
a
necessity
is
layde
vpon
me
,
and
wo
is
vnto
me
,
if
I
preach
not
the
Gospell
:
for
if
I
do
it
willingly
,
I
haue
a
reward
;
but
if
I
doe
it
against
my
will
,
notwithstanding
the
dispensation
is
committed
vnto
mee
.
Whereby
we
see
,
he
sheweth
,
that
such
a
necessity
of
the
diuine
calling
,
did
presse
sore
vppon
him
,
that
he
must
preach
or
perish
.
For
,
if
he
held
his
peace
,
and
did
not
do
his
duty
,
the
curse
of
God
would
lye
hard
and
heauy
vpon
his
shoulders
,
and
bring
such
intollerable
torments
vpon
him
,
as
should
make
him
cry
out
,
wo
,
woe
,
alas
,
alas
,
what
a
wretch
am
I
?
yet
notwithstanding
this
necessitie
,
hee
must
haue
a
willing
minde
,
and
do
his
duty
gladly
.
A
good
work
done
willingly
,
is
made
much
better
by
the
willing
doing
.
Againe
,
there
is
nothing
so
easie
,
[
d
](A22481-e74370-b)
d
Terent.
Adelph
act.
4.
scen.
6.
but
it
becommeth
difficult
and
vnpleasant
,
hard
and
tedious
,
which
a
man
doth
by
compulsion
.
No
man
therefore
hath
done
his
duty
,
or
discharged
his
calling
,
that
worketh
against
his
wil.
Ionah
the
Prophet
went
to
Niniuie
against
his
will
,
[
e
](A22481-e74420-b)
e
Ion.
1
,
3
,
and
4
,
2
,
and
2
,
1.
he
could
haue
wished
that
his
preaching
had
taken
no
effect
,
so
that
he
was
chastned
of
God
.
When
Moses
was
called
to
go
to
Pharaoh
,
to
charge
him
to
let
the
people
goe
,
that
they
might
serue
the
Lord
in
the
wildernesse
,
[
f
](A22481-e74450-b)
f
Exod.
4
,
1
,
10
,
13
,
14.
hee
prouoked
God
to
anger
,
because
he
delayed
the
matter
,
and
excused
himself
,
&
framed
obiections
,
and
shewed
himself
backward
to
enter
on
the
work
.
Hence
it
is
that
Peter
speaketh
to
al
the
Ministers
of
the
gospel
,
[
g
](A22481-e74470-b)
g
1
Pet
5
,
2
,
4
Feed
the
flock
of
God
that
dependeth
vpon
you
,
caring
for
it
,
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
,
&c.
that
when
the
chief
shepherd
shal
appear
,
ye
may
receiue
an
incorruptible
crown
of
glory
.
That
which
is
not
done
willingly
,
is
not
performed
conscionably
,
and
where
there
is
not
found
readinesse
of
mind
,
there
cannot
be
looked
for
any
recompence
.
The
Prophets
of
God
being
inwardly
touched
with
a
feeling
of
Gods
effectual
calling
,
haue
obeyed
imediatly
,
and
ran
whether
he
sent
them
to
preach
.
The
Prophet
Esay
speaking
of
himself
saith
,
[
h
](A22481-e74500-b)
h
Esay
6
,
8.
I
heard
the
voice
of
the
Lord
,
saying
,
whom
shall
I
send
?
Or
who
shall
go
for
vs
?
Then
I
sayde
,
Heere
am
I
send
me
.
When
Christ
Iesus
called
Simon
and
Andrew
his
brother
,
and
said
vnto
them
,
[
i
](A22481-e74540-b)
i
Marke
1
,
18.
Follow
me
,
and
I
will
make
you
Fishers
of
men
,
they
forsooke
their
Nettes
straight
way
,
and
followed
him
.
The
like
we
see
in
Paul
,
when
he
was
conuerted
and
called
by
a
voyce
from
heauen
,
[
k
](A22481-e74570-b)
k
Acts
26
,
19.
Gal:
1
,
15
,
16.
hee
was
not
disobedient
to
the
heauenly
voice
and
vision
,
he
communicated
not
with
flesh
and
blood
,
but
prepared
himselfe
to
the
worke
;
whereunto
he
was
separated
from
his
mothers
wombe
.
This
practise
ought
to
be
in
all
of
vs
that
are
entred
into
this
calling
,
we
must
labour
chearefully
,
willingly
,
and
gladly
,
that
the
worke
may
prosper
and
go
forward
vnder
our
hands
:
The
end
of
our
labour
should
bee
the
saluation
of
mens
soules
;
the
drift
of
our
sowing
,
to
see
a
plentifull
haruest
;
and
the
purpose
of
our
preaching
,
to
make
ready
a
people
prepared
for
the
Lorde
.
Secondly
,
such
as
are
hearers
[
l
](A22481-e74590-b)
l
The
people
are
to
do
their
duties
willingly
.
among
the
people
are
from
hence
also
to
learne
their
duty
,
to
do
those
thinges
that
are
required
of
them
;
not
daily
,
but
dilligently
;
not
heauily
,
but
heartily
as
to
the
Lord
.
Many
seem
desirous
to
haue
the
Gospell
,
but
they
would
haue
it
of
free
cost
,
and
therefore
repine
at
the
costs
and
charges
it
bringeth
with
it
.
If
we
giue
maintenance
to
the
Ministery
,
not
for
conscience
,
but
of
necessity
;
not
for
loue
to
the
Gospel
,
but
by
compulsion
of
Law
;
not
as
a
free-will
offering
to
God
for
the
recompence
of
his
kingdome
among
vs
,
but
as
a
taxation
which
we
cannot
resist
to
retain
with
vs
,
or
detaine
from
them
,
accounting
the
Gospell
not
a
benefit
wherein
we
delight
,
but
a
burthen
which
we
should
shake
and
shift
off
if
wee
might
;
it
is
our
sinne
,
and
eo
acceptable
seruice
vnto
God
.
For
God
in
this
respect
loueth
a
chearfull
giuer
.
These
men
are
wholly
carnall
,
and
regard
not
the
saluation
of
their
soules
.
If
they
haue
an
Horse-keeper
that
dresseth
their
horses
,
or
a
Shepheard
that
watcheth
their
Sheep
,
or
an
Heardman
that
looketh
to
their
Swine
,
or
a
Cobler
that
mendeth
their
shooes
,
they
are
more
willing
to
consider
him
for
his
paines
,
and
to
recompence
his
labors
,
then
to
minister
to
the
necessities
of
the
Minister
.
They
thinke
that
well
gotten
that
is
gotten
from
him
,
and
that
ill
spent
&
imployed
,
that
is
bestowed
vpon
him
.
Again
,
as
we
are
to
giue
them
a
liberall
maintenance
chearfully
,
so
when
wee
come
to
the
exercises
of
our
religion
,
wee
must
come
vnto
them
willingly
,
not
vnwillingly
;
ioyfully
,
not
tediously
.
For
as
he
is
accursed
[
m
](A22481-e74600-b)
m
Ier.
48
,
10.
that
doth
the
worke
of
the
Lord
negligently
,
so
is
hee
also
accursed
,
that
commeth
into
the
house
of
the
lord
grudgingly
and
grieuously
,
not
as
one
delighting
in
the
work
,
but
as
one
discoraged
with
the
wearinesse
,
whether
it
be
of
the
way
,
or
of
the
word
.
He
is
an
euil
seruant
that
doth
his
maisters
busines
committed
vnto
him
vnpleasantly
&
vntowardly
;
he
is
an
vnfaithful
subiect
that
obeyeth
the
lawes
of
his
Prince
by
compulsion
;
he
is
a
disobedient
child
that
performeth
his
Fathers
wil
against
his
wil
,
&
honoreth
him
without
his
hart
.
So
he
is
an
euill
and
vnfaithful
hearer
,
that
treadeth
in
the
Lords
courts
vnwillingly
,
&
reioyseth
not
when
the
time
commeth
to
perform
his
duty
vnto
him
.
It
is
noted
of
the
people
of
God
,
that
they
trauailing
to
the
place
of
Gods
worship
,
[
n
](A22481-e74620-b)
n
Psal.
84
,
6
,
10
passed
throgh
many
dangers
,
&
endured
much
heat
,
and
suffered
many
wants
in
the
wildernes
,
for
the
pleasure
that
they
took
in
his
seruice
.
The
profit
they
reaped
,
did
swallow
vp
the
tediousnes
of
the
paines
;
&
the
loue
to
his
court●
,
did
mittigate
the
greatnes
of
the
labor
.
This
made
them
say
,
A
day
in
thy
Courts
is
better
then
a
thousand
other
where
:
I
had
rather
be
a
door-keeper
in
the
house
of
my
God
,
then
to
dwel
in
the
tabernacles
of
wickednes
.
Where
is
this
zeale
to
be
found
among
vs
?
Who
sheweth
this
forwardnesse
to
Gods
seruice
?
Or
whom
can
a
man
single
out
to
say
of
him
,
that
no
want
or
weather
doeth
hinder
him
from
the
exercises
of
godlinesse
?
Wee
are
growne
vnto
that
loathing
of
the
heauenly
Manna
,
that
albeit
it
fall
in
the
middest
of
our
Campe
,
and
round
about
our
habitations
,
yet
wee
will
not
steppe
out
of
the
doores
to
see
it
,
nor
open
our
mouthes
to
taste
it
,
nor
stretch
out
our
handes
to
gather
it
:
either
the
blasts
of
winde
do
trouble
vs
,
or
the
feare
of
raine
doth
hinder
vs
,
or
the
heate
of
Summer
doth
burne
vs
,
or
the
colde
of
Winter
doth
pinch
vs
,
or
a
Lyon
in
the
way
doth
stay
vs
,
and
euery
trifle
stoppeth
our
iourney
.
If
our
heart
were
in
the
house
of
God
,
it
would
quickly
moue
our
feet
to
carry
vs
thither
.
But
where
the
heart
is
not
,
euery
member
is
heauy
,
and
hardlie
drawne
to
do
their
dutie
.
The
Deuils
do
the
will
of
God
by
constraint
,
and
against
their
wils
,
it
must
be
otherwise
with
vs
.
Where
the
heart
is
,
there
is
our
delight
.
The
Prophet
describing
the
flourishing
estate
of
the
Church
,
sayth
,
[
o
](A22481-e74650-b)
o
Psal.
10
,
2
,
3
The
Lord
shall
send
the
rod
of
thy
power
out
of
Sion
,
bee
thou
Ruler
in
the
middest
of
thine
enemies
:
thy
people
shall
come
willingly
at
the
time
of
assembling
thine
Armie
in
holy
beauty
,
the
youth
of
thy
wombe
shall
bee
as
the
Morning
Dew
.
Where
he
sheweth
,
that
the
people
of
God
were
wont
to
come
to
the
hearing
of
the
word
,
to
the
partaking
of
the
Sacrifices
,
to
the
receiuing
of
the
Sacraments
,
and
to
the
exercises
of
Religion
,
they
assembled
and
gathered
themselues
together
freely
and
of
their
owne
accord
,
to
present
themselues
before
the
Lord
.
This
duty
is
required
of
vs
,
we
must
come
willingly
to
Christ
,
to
heare
him
speake
vnto
vs
.
It
is
one
vertue
to
come
into
the
house
of
God
,
but
to
come
chearfully
and
comfortably
as
to
a
feast
,
is
a
double
vertue
,
and
that
which
giueth
life
vnto
her
comming
.
If
we
come
vnwillingly
,
and
be
drawn
to
our
duty
on
the
Lords
day
,
either
by
shame
of
the
world
,
or
by
fear
of
law
:
we
come
as
dead
men
that
are
without
working
of
the
spirit
,
or
desire
of
profit
,
or
feeling
of
comfort
,
or
encrease
of
Faith
,
or
bettering
of
obedience
.
If
the
danger
of
law
did
not
more
compel
than
,
then
the
conscience
of
their
duty
or
the
loue
of
religion
allure
them
,
many
among
vs
would
sildome
or
neuer
keep
the
Lords
Saboths
,
nor
attend
vpon
his
ordinances
:
they
com
to
them
as
willingly
as
the
Beare
goeth
to
the
stake
,
&
as
chearfully
as
the
malefactor
passeth
to
the
place
of
execution
.
Hence
it
is
,
that
some
come
to
this
place
once
a
month
,
others
once
a
quarter
,
others
only
vpon
high
daies
&
solemne
feasts
,
more
I
think
to
shew
themselus
,
then
to
labor
to
saue
their
souls
.
Such
was
the
zeale
of
our
brethren
to
the
gospell
in
the
daies
of
persecution
,
that
they
went
more
willingly
to
the
fire
&
flame
,
then
these
men
in
the
dayes
of
peace
com
to
the
hearing
of
the
word
,
and
to
the
house
of
prayer
.
They
were
more
chearful
in
suffring
of
death
,
then
these
are
in
seeking
the
means
of
life
.
Hence
it
is
,
that
some
linger
so
long
before
they
come
,
&
are
afraid
they
shall
be
there
too
soon
.
Others
,
when
they
are
present
,
giue
litle
attention
,
&
not
at
al
regard
to
profit
themselues
.
Others
,
are
ready
to
depart
and
be
gone
before
the
assembly
is
dismissed
,
and
think
they
haue
learned
enough
.
These
are
they
that
think
they
are
at
liberty
to
do
what
they
list
,
&
to
go
and
com
when
they
list
.
They
make
no
conscience
to
begin
&
end
the
exercises
of
religion
together
,
and
so
profit
accordingly
,
hauing
litle
more
knoledge
then
brute
beasts
.
God
is
a
spirit
,
[
p
](A22481-e74740-b)
p
Iohn
4
,
24.
&
they
that
worship
him
,
must
worship
him
in
spirit
&
truth
:
so
that
whatsoeuer
religion
resteth
&
teacheth
men
to
rest
in
ceremonial
and
carnal
obseruations
,
is
a
false
religion
inuented
by
the
deuil
.
This
also
is
the
error
of
the
ignorant
people
,
that
wil
not
be
accounted
Papists
,
&
yet
are
as
ignoraunt
as
they
in
their
practise
,
and
as
superstitious
in
their
deuotions
,
and
as
corrupt
in
their
opinions
.
They
neuer
looke
to
their
harts
to
purge
them
,
nor
to
their
affections
,
to
order
them
aright
,
when
they
come
to
the
seruice
of
God
.
If
they
can
say
,
oh
we
haue
heard
the
worde
,
we
haue
bin
at
the
church
,
we
haue
prayed
to
God
,
they
think
al
is
well
,
and
that
God
can
require
no
more
at
their
hands
.
They
dreame
the
whole
seruice
of
God
to
stand
in
outward
things
only
,
as
though
they
were
the
things
wherein
the
Lord
delighteth
,
and
not
rather
the
truth
and
vprightnesse
of
the
hart
.
This
is
it
for
which
the
Prophet
Esay
reprooueth
the
people
in
his
time
,
and
compareth
them
to
the
Princes
of
Sodom
▪
and
to
the
people
of
Gomorra
,
notwithstanding
a
zealous
obseruation
of
the
outwarde
ordinances
that
they
practised
,
&
God
commanded
,
[
q
](A22481-e74780-b)
q
Esay
1
,
11
,
12
,
13.
What
haue
I
to
doe
with
the
multitude
of
your
Sacrifices
?
I
am
full
of
your
burnt
offerings
,
and
the
fat
of
Rams
,
I
desire
not
the
blood
of
Bullockes
,
Goats
,
and
Lambes
:
when
you
come
to
appeare
before
mee
,
who
required
this
at
your
hands
?
Bring
no
oblations
in
vain
:
Incense
is
an
abhomination
vnto
me
;
I
cannot
suffer
your
New-Moones
,
nor
Saboths
,
nor
solemne
assemblies
,
I
am
weary
to
beare
them
,
because
your
works
are
euill
.
But
wash
you
,
make
you
clean
,
take
away
the
euill
of
your
works
from
before
mine
eyes
,
cease
to
doe
euill
,
learn
to
do
well
.
All
these
were
but
as
outwarde
Ceremonies
without
substance
,
which
the
Prophet
Ieremy
,
[
r
](A22481-e74800-b)
r
Ier.
7
,
8.
calleth
Lying
words
that
cannot
profit
.
Outward
obseruations
of
religion
wil
deeeiue
vs
,
if
we
rest
vpon
them
,
&
put
our
trust
in
them
.
If
we
performe
a
worship
to
God
without
the
heart
,
we
dishonor
God
,
we
deceiue
our
owne
soules
,
and
wee
encrease
our
condemnation
.
We
draw
neere
[
s
](A22481-e74830-b)
s
Esay
29
,
13.
Math.
15
,
7
,
8
to
God
with
our
mouths
,
and
honor
him
with
our
lippes
,
but
our
heart
is
farre
from
him
,
and
therefore
wee
worship
him
in
vaine
,
who
is
not
delighted
with
outwarde
shewes
,
and
with
ydle
shadowes
,
but
requireth
the
singlenesse
of
the
soule
,
and
the
willingnesse
of
the
minde
.
He
looketh
vpon
the
heart
when
we
come
before
him
.
Wee
see
how
carefull
men
and
weomen
commonly
are
,
when
they
come
to
the
place
of
Gods
worship
,
to
haue
all
things
in
the
outward
man
decent
and
cleanly
;
they
looke
vppon
themselues
,
that
their
faces
be
washed
,
their
Garments
brushed
,
their
linnen
white
,
that
no
spot
,
no
blemish
,
no
want
,
no
wrinckle
may
appeare
in
them
;
but
if
wee
go
no
farther
,
we
are
but
Hypocrites
and
dissemblers
in
the
sight
of
God
,
all
our
glorious
shewes
are
no
better
then
abhomination
before
him
.
So
then
,
as
the
wiseman
teacheth
,
it
standeth
vs
vpon
to
giue
to
God
our
harts
,
which
is
the
best
present
we
can
offer
vnto
him
.
We
are
taught
in
the
Lordes
Prayer
,
to
pray
vnto
God
,
[
t
](A22481-e74850-b)
t
Math.
6
,
10.
that
we
may
do
his
will
vpon
the
earth
,
as
the
Angels
do
which
are
in
heauen
.
They
performe
the
will
of
God
readily
,
and
without
any
grudging
;
they
obey
his
commandements
(
whensoeuer
he
sendeth
&
employeth
them
)
faithfully
and
chearefully
.
No
one
of
them
slacketh
in
his
function
,
but
is
diligent
in
the
execution
of
that
which
is
giuen
him
in
charge
.
Thus
it
ought
to
be
with
all
of
vs
,
we
must
delight
in
Gods
worship
,
and
encourage
others
to
delight
therein
.
We
must
make
the
house
of
God
a
place
of
pleasure
,
wee
must
make
his
word
our
meate
and
drinke
,
and
our
continuall
hearing
,
must
be
a
daily
refreshing
vnto
our
soules
.
[
u
](A22481-e74890-b)
u
Mat.
22
,
5
,
6.
Luk.
14
,
16
,
17
to
those
Guesse
mentioned
in
the
Gospell
,
who
beeing
bid
to
the
banket
,
made
their
excuses
,
and
woulde
not
come
;
they
made
light
of
it
,
and
went
their
wayes
,
one
vnto
his
Farme
,
and
another
about
his
Merchandize
.
Our
Sauiour
teacheth
,
that
when
the
word
of
God
is
preached
vnto
vs
,
[
x
](A22481-e74900-b)
x
Math.
13
,
22
the
cares
of
this
world
,
the
deceitfulnes
of
riches
,
and
the
lusts
of
other
things
,
choake
the
word
,
and
it
is
made
vnfruitful
.
The
world
is
a
deceitfull
baite
,
and
the
glory
thereof
dazleth
our
eyes
,
that
wee
cannot
discerne
the
vanity
thereof
.
Againe
,
when
the
duties
of
Loue
and
Charity
,
ought
to
be
extended
toward
those
that
want
releefe
,
and
the
fruits
of
mercie
,
they
are
readie
to
obiect
,
I
shall
weaken
by
giuing
to
others
the
means
of
my
maintenance
,
I
shal
disable
my selfe
,
I
shall
hinder
my
family
and
Children
(
whom
I
must
prouide
for
,
or
else
I
should
be
worse
then
an
Infidell
)
and
thereby
giue
cause
to
my
aduersaries
,
to
reioyce
and
triumph
ouer
mee
.
Thus
euery
one
is
wise
in
his
owne
eyes
,
and
carnall
reason
is
apt
enough
to
Minister
fleshly
obiections
,
to
slake
our
zeale
,
and
to
hinder
our
course
of
obedience
.
But
let
vs
stop
our
eares
against
the
songs
of
these
enchanters
,
which
seeme
to
bewitch
,
not
our
bodies
,
but
our
soules
.
These
are
nothing
else
but
words
,
full
of
distrust
and
doubting
,
proceeding
from
Infidelity
.
Let
vs
learn
to
rest
vpon
Gods
prouidence
,
by
wel-dooing
,
and
looke
for
his
blessing
.
This
is
it
which
the
Apostle
remembreth
,
where
he
laboureth
to
moue
the
Corinthians
to
releeue
the
distresses
of
the
Saints
,
[
y
](A22481-e74920-b)
y
2
Cor.
9
,
7
,
8
Giue
not
grudgingly
,
or
of
necessitie
,
and
God
is
able
to
make
all
graces
to
abound
toward
you
,
yet
yee
alwayes
hauing
all
sufficiencie
in
all
things
,
may
abound
in
euery
good
work
,
As
it
is
written
,
he
hath
sparsed
abroad
and
hath
giuen
to
the
poore
:
his
beneuolence
remaineth
for
euer
.
Such
as
liued
in
the
Church
,
in
the
dayes
of
the
Apostles
,
when
there
were
many
poore
,
many
extreamly
poore
,
[
z
](A22481-e74940-b)
z
Acts
4
,
&
5
,
2
were
moued
to
be
liberall
,
yea
very
liberall
and
bountifull
vnto
them
,
so
that
they
that
had
possessions
solde
them
and
distributed
them
,
as
euery
one
had
neede
.
Many
of
them
no
doubt
had
wiues
&
Children
,
and
were
burthened
with
charge
and
family
of
their
owne
,
yet
they
accounted
nothing
peculiarly
their
owne
,
but
they
had
all
things
common
,
they
had
them
not
only
for
themselues
,
but
for
their
brethren
.
To
conclude
therefore
,
we
must
beware
wee
be
not
led
aside
by
the
subtlety
of
Satan
,
and
the
corrupt
immagination
of
our
owne
Nature
,
to
bee
hindered
thereby
,
from
practising
such
duties
as
are
required
at
our
hands
.
He
that
wil
not
follow
the
calling
of
God
,
vntill
the
flesh
minister
no
obiection
against
it
,
shall
neuer
haue
the
commendation
of
obedience
.
He
shal
neuer
go
about
any
good
duty
,
but
we
shall
finde
somwhat
stand
in
the
way
to
crosse
it
,
either
our
pleasure
or
profit
,
or
somewhat
else
will
round
vs
in
the
eare
,
to
make
vs
forsake
it
,
or
delay
it
,
or
condemne
it
.
When
the
word
of
God
reproueth
any
sinne
in
vs
,
that
seemeth
sweete
vnto
the
flesh
,
we
shall
meete
with
a
thousand
tentations
,
to
perswade
with
vs
to
continue
in
it
with
greedinesse
,
and
to
follow
after
it
with
all
eagernesse
.
Wherefore
,
so
soone
as
wee
know
the
will
of
our
heauenly
Father
,
let
vs
prepare
our selues
to
do
it
,
and
to
delight
in
it
,
and
step
ouer
the
rockes
of
offence
,
that
stand
before
vs
to
make
vs
fall
;
that
so
God
may
be
delighted
with
vs
,
&
take
pleasure
in
our
obedience
proceeding
from
the
heart
.
15
It
may
be
,
that
he
therefore
departed
for
a
season
,
that
thou
shouldest
receiue
him
for
euer
.
16
Not
now
as
a
Seruant
,
but
aboue
a
Seruant
,
euen
as
a
Brother
beloued
,
especially
to
me
:
how
much
more
then
vnto
thee
,
both
in
the
flesh
,
and
in
the
Lord
?
That
thou
shouldst
receiue
him
for
euer
:
]
which
also
is
enlarged
by
a
comparison
from
the
greater
;
Not
so
much
as
a
Seruant
,
but
as
more
then
a
Seruant
.
The
latter
part
of
this
enlargement
,
being
the
second
part
of
the
comparison
,
is
declared
by
the
speciall
[
A
beloued
Brother
]
more
then
a
Seruant
,
for
a
Brother
carryeth
with
it
a
better
respect
,
and
a
farther
regard
then
the
name
of
a
Seruant
.
This
also
is
enlarged
by
a
comparison
from
the
greater
to
the
lesse
,
especially
to
mee
,
which
comparison
also
is
amplified
by
another
from
the
greater
,
how
much
more
to
thee
,
which
is
farther
strengthned
by
a
diuision
or
distribution
of
the
Subiect
,
shewing
wherein
he
was
more
bound
to
Philemon
then
to
Paul
himselfe
;
Both
in
the
flesh
and
in
the
Spirit
.
Thus
we
haue
seene
the
resolution
of
these
Verses
,
He
departed
]
he
vseth
a
kind
of
diminution
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
qualification
of
his
fact
and
fault
committed
against
his
Maister
.
For
he
vseth
a
more
gentle
and
friendly
word
to
lessen
the
offence
,
that
it
might
not
appeare
to
Philemon
so
great
as
it
was
,
calling
his
running
away
,
a
departure
from
his
Maister
.
Now
the
Apostle
saith
;
It
may
be
that
he
departed
,
or
peraduenture
he
departed
.
The
word
,
vsed
in
this
place
,
is
also
found
.
Rom
5
,
8.
where
he
saith
;
[
a
](A22481-e75250-b)
a
Rom.
5
,
8.
Doubtlesse
one
will
scarce
dye
for
a
righteous
man
,
but
yet
for
a
good
man
it
may
be
that
one
dare
dye
.
Properly
[
b
](A22481-e75270-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
signifieth
quickly
or
speedily
,
or
hastily
:
but
that
signification
cannot
fitly
agree
to
these
places
,
and
therefore
it
must
be
turned
and
translated
[
It
may
be
he
departed
.
]
Where
the
Apostle
doth
not
speake
of
this
secret
worke
of
God
precisely
and
peremptorily
,
but
with
an
exception
or
limitation
,
warily
and
reuerentlie
,
least
offence
should
be
taken
,
and
encouragement
giuen
thereby
to
the
committing
of
euill
.
For
if
he
had
said
simply
and
absolutely
,
he
departed
for
this
end
,
and
he
fled
away
that
he
might
be
conuerted
:
other
Seruants
might
haue
beene
emboldned
in
wickednesse
,
and
haue
pretended
the
same
cause
,
and
haue
runne
away
from
their
Maisters
:
who
,
beeing
asked
the
cause
why
they
tooke
them
to
their
heeles
,
would
readily
answere
;
It
was
that
I
might
be
conuerted
to
the
Faith
,
as
Onesimus
was
:
hee
ran
away
from
his
Maister
,
and
was
saued
;
I
ranne
away
also
that
I
might
be
saued
.
So
then
,
the
Apostle
by
this
word
,
noteth
out
the
speciall
prouidence
and
meere
goodnesse
of
God
,
ordering
and
gouerning
this
Fact
,
which
is
not
to
bee
drawne
into
a
generall
practise
.
In
the
next
place
he
addeth
[
For
a
season
:
]
the
word
signifieth
for
an
houre
,
that
is
;
for
a
small
time
,
euen
so
much
as
Onesimus
was
trauailing
from
Colosse
to
Rome
,
from
his
Maister
to
Paule
,
by
whom
being
conuerted
,
he
was
immediatly
sent
backe
,
which
was
no
long
time
,
but
a
very
little
while
,
euen
as
it
were
an
houre
,
in
comparison
both
of
the
time
that
he
before
had
beene
with
him
,
and
of
the
time
hee
was
like
to
stay
with
him
hereafter
.
Wherein
also
he
seeketh
farther
to
lessen
his
fault
&
offence
by
the
circumstance
of
the
time
,
as
if
he
should
say
;
If
he
had
beene
from
thee
any
long
time
,
or
that
thou
hadst
missed
him
many
yeares
,
thy
wrath
might
be
harder
to
be
appeased
;
but
he
hath
beene
from
thee
a
small
time
,
it
is
but
as
it
were
one
houre
,
and
therefore
haue
patience
toward
him
,
especially
considering
by
his
absence
,
thou
shalt
gaine
this
,
that
he
shall
neuer
depart
from
thee
hereafter
,
but
remaine
faithfull
&
profitable
vnto
thee
many
yeares
.
Thou
maist
well
beare
the
lacke
of
him
one
houre
,
seeing
thou
shalt
thereby
get
the
aduantage
of
many
months
and
yeares
.
Therefore
he
addeth
,
That
thou
shouldst
receiue
him
for
euer
;
that
is
,
all
the
dayes
of
his
life
,
vnto
his
death
.
Thus
the
phrase
is
taken
in
sundry
places
of
the
Olde
Testament
;
[
c
](A22481-e75370-b)
c
Gene.
17
,
7.
when
circumcision
is
called
an
euerlasting
Couenant
:
the
Passe-ouer
is
commaunded
to
bee
kept
holy
by
an
ordinance
[
d
](A22481-e75380-b)
d
Exod.
12
,
14
for
euer
:
whereby
hee
meaneth
a
long
time
,
euen
vnto
the
comming
of
Christ
in
the
flesh
.
So
if
a
Seruant
would
not
go
away
from
his
Maister
,
because
he
loued
him
,
and
was
well
with
him
,
the
Maister
should
take
an
Aule
and
pierce
his
eare
through
against
the
doore
,
and
he
shall
be
his
seruant
[
e
](A22481-e75390-b)
e
Deut.
15
,
17.
for
euer
,
that
is
;
to
the
yeare
of
Iubile
.
So
in
this
place
the
Apostle
saith
;
Philemons
Seruant
should
remaine
with
him
for
euer
;
that
is
,
a
long
time
,
euen
so
long
as
hee
should
liue
vpon
the
face
of
the
earth
.
Lastly
,
when
Paule
saith
,
hee
must
be
beloued
[
In
the
Flesh
,
and
in
the
Lord
]
he
meaneth
,
both
in
thinges
appertaining
to
this
life
,
and
the
life
to
come
.
In
the
Flesh
,
in
regard
of
his
seruice
which
he
shall
performe
to
his
Maister
,
in
matters
belonging
to
this
Mortall
life
.
In
the
Lord
,
in
respect
of
the
common
faith
in
Christ
.
This
is
the
meaning
of
the
words
in
this
diuision
:
wherein
(
as
we
noted
before
)
howsoeuer
the
Apostle
doth
purposely
answere
an
obiection
,
yet
in
this
answere
also
he
propoundeth
two
new
reasons
,
to
moue
Philemon
to
receiue
his
seruant
.
One
is
in
the
15.
verse
,
taken
from
the
secret
worke
of
Gods
prouidence
,
which
may
be
thus
concluded
:
-
If
the
prouidence
of
God
haue
gouerned
his
departure
,
that
by
occasion
thereof
he
is
changed
,
for
his
good
,
and
for
thine
,
that
he
might
bee
saued
,
and
thou
better
serued
:
then
receiue
him
againe
vnto
thee
:
-
But
the
prouidence
of
God
hath
guided
his
departure
,
&c.
-
Therefore
receiue
him
againe
vnto
thee
.
The
second
reason
is
contained
in
the
16.
verse
,
because
Onesimus
of
a
Seruant
,
is
m●de
a
Brother
to
Paule
,
much
more
to
Philemon
;
and
therefore
to
be
loued
exceedingly
,
being
bound
by
a
double
band
;
to
wit
,
in
the
Flesh
,
&
in
the
Faith
.
In
the
Flesh
,
as
a
Seruant
.
In
the
Faith
,
as
a
Christian
:
whereas
Paule
had
onely
one
cause
to
loue
him
;
namely
,
the
common
Faith
.
This
reason
may
be
thus
framed
;
-
If
Onesimus
of
a
bad
Seruant
be
made
a
good
Seruant
;
yea
,
more
then
a
Seruant
,
euen
a
Brother
much
to
be
loued
,
then
receiue
him
.
-
But
Onesimus
is
become
more
then
a
Seruant
,
-
Therefore
receiue
him
.
Thus
we
see
how
the
Apostle
intermingleth
Reasons
with
Obiections
,
and
Obiections
with
Reasons
.
So
then
according
to
the
former
order
and
Interpretation
of
the
words
:
the
summe
of
them
is
thus
much
in
effect
:
But
thou
will
say
vnto
me
;
He
ranne
away
from
me
.
I
graunt
indeede
,
and
cannot
deny
,
but
that
his
purpose
was
wicked
,
and
I
acknowledge
the
cause
that
mooued
him
to
leaue
thee
,
and
to
forsake
thy
house
to
be
very
leud
;
to
wit
,
the
feare
of
punishment
for
his
offences
,
but
looke
,
looke
I
say
vnto
the
end
,
purpose
,
and
counsell
of
God
,
in
his
departure
from
thee
,
which
appeareth
to
be
farre
from
the
drift
and
intent
of
Onesimus
;
to
wit
,
by
his
flight
to
bring
him
to
Rome
,
by
bringing
of
him
to
Rome
,
to
direct
him
to
me
in
prison
,
by
directing
of
him
to
me
,
to
conuert
him
to
Christ
,
and
by
conuerting
of
him
to
Christ
,
to
change
him
from
a
bad
and
leud
,
to
a
faithfull
and
profitable
seruant
.
What
said
I
,
a
Seruant
;
nay
,
a
degree
higher
,
euen
a
Brother
.
Consider
therefore
(
I
pray
thee
)
how
many
waies
thou
art
to
respect
this
my
sonne
Onesimus
,
and
to
accept
of
him
.
For
in
that
he
is
now
ioyned
to
thee
in
the
common
fellowship
of
the
Faith
,
through
the
great
mercies
of
God
in
Christ
,
thou
art
bound
to
regard
him
hence-forth
,
not
as
an
ordinary
Seruant
,
but
as
a
deare
Brother
in
Christ
,
equall
with
thy selfe
in
the
Couenant
of
grace
,
and
the
inheritance
of
eternall
life
:
withall
,
remember
how
many
waies
he
is
ioyned
to
thee
,
rather
then
to
me
.
He
is
for
the
common
faiths
sake
deare
,
I
confesse
,
to
me
,
and
tenderly
beloued
:
but
he
is
bound
to
thee
by
two
bands
;
first
,
in
respect
of
the
flesh
,
in
that
he
is
of
thy
charge
and
family
,
he
is
thy
Seruant
,
and
an
helper
of
thee
in
the
meanes
of
thy
outward
maintenance
,
and
withall
,
in
the
Lord
Iesus
(
our
common
Maister
)
hee
is
thy
Brother
and
fellow-heire
of
the
same
promises
,
being
together
with
thee
a
member
of
his
body
.
Now
the
more
waies
we
are
bound
to
any
,
the
more
we
should
regard
them
:
he
is
deare
indeede
to
me
,
but
he
is
neerer
to
thee
then
me
;
and
therefore
he
ought
to
be
much
dearer
to
thee
,
in
regard
of
this
coniunction
betweene
you
.
If
he
haue
hurt
thee
,
or
if
he
oweth
thee
any
thing
;
whereas
he
might
haue
saide
,
he
had
robbed
him
,
and
stolne
his
goods
from
him
:
declaring
that
we
should
deale
friendly
and
fauourably
with
those
that
are
truely
conuerted
to
God
,
we
are
not
to
augment
and
agrauate
a
Penitents
offences
,
but
to
bee
gentle
and
mercifull
toward
him
,
as
often
as
we
make
mention
of
him
.
Such
as
haue
repented
,
are
by
all
meanes
to
be
fauored
,
we
cannot
be
of
too
milde
a
spirit
toward
them
.
Secondly
,
in
the
Apostles
answere
to
Philemons
obiection
,
we
may
mark
;
that
we
are
bound
to
forgiue
and
forget
the
iniuries
and
offences
done
vnto
vs
,
when
once
God
hath
forguien
and
couered
the
sinnes
committed
against
him
,
and
receiued
the
Sinner
that
repenteth
to
mercy
:
when
God
maketh
all
thinges
turne
to
our
good
that
loue
him
,
and
thereby
recompenceth
by
a
double
benefit
,
the
losse
and
damage
that
we
haue
sustained
.
Thirdly
,
we
may
obserue
,
that
Christian
Religion
doth
more
strongly
bind
all
persons
to
their
particular
callings
,
and
maketh
the
knot
greater
then
it
was
.
For
that
which
hee
speaketh
heere
of
a
Christian
Seruant
,
euen
a
Brother
,
is
true
of
all
callings
in
the
Family
and
Common-wealth
.
For
as
a
faithfull
Seruant
is
more
then
a
bare
Seruant
:
so
a
Christian
King
is
more
then
a
King
;
a
Christian
Maister
,
is
more
then
a
Maister
;
a
Christian
Father
,
is
more
then
a
Father
;
a
Christian
Husband
,
is
more
then
an
Husband
:
so
on
the
other
side
,
a
Christian
Wife
,
is
more
then
a
Wife
;
a
Christian
Subiect
,
is
more
then
a
Subiect
;
and
so
of
all
the
rest
.
Great
is
the
Dignity
and
preheminence
of
our
Christian
calling
,
[
f
](A22481-e75790-b)
f
Col.
1
,
13.
which
(
as
the
Apostle
speaketh
)
is
a
translating
of
vs
from
darkenesse
,
into
the
Kingdome
of
Christ
Iesus
,
so
that
it
is
a
royall
prerogatiue
which
they
want
that
are
vnbeleeuers
.
Fourthly
,
the
Apostle
,
notwithstanding
the
great
account
hee
maketh
of
this
Seruant
,
doth
not
deny
subiection
to
his
Maister
,
nor
exempt
him
from
the
condition
of
a
Seruant
,
but
he
addeth
,
[
More
then
a
Seruant
.
]
He
saith
not
,
hee
is
no
more
a
Seruant
,
but
hee
is
more
then
a
Seruant
:
so
that
our
Christian
[
g
](A22481-e75820-b)
g
1
Cor.
7
,
20.
calling
doth
not
abolish
pollicy
,
and
politique
Constitutions
,
and
Domesticall
gouernment
:
but
rather
doth
strengthen
and
sanctifie
them
.
He
that
is
called
to
the
truth
being
a
Seruant
,
must
not
bee
discouraged
and
discontented
,
but
reioyce
in
this
,
that
he
is
the
Lords
Free-man
.
Fiftly
,
when
he
stileth
him
[
A
Brother
]
he
doth
after
a
sort
signifie
he
is
equall
vnto
him
.
For
albeit
,
in
the
Common-wealth
and
priuate
Family
,
it
be
necessary
that
some
should
be
Superiours
,
and
others
Inferiours
;
and
that
this
disparity
and
in-equality
among
men
,
be
the
ordinance
of
God
:
yet
in
the
Kingdome
of
God
and
in
Christ
Iesus
,
there
is
no
distinction
;
[
h
](A22481-e75850-b)
h
Gal.
3
,
28
,
Col.
3
,
11.
There
is
neither
Iew
nor
Graecian
:
there
is
neither
Bond-man
,
nor
Free-man
:
there
is
neyther
Male
,
nor
Female
:
for
we
are
all
one
in
Christ
Iesus
.
When
God
will
punnish
sinne
and
the
breach
of
his
Law
,
he
doth
it
without
respect
of
persons
.
Such
as
are
in
greatest
Dignity
and
highest
place
of
authority
vppon
the
earth
,
are
subiect
to
sicknesses
,
to
diseases
,
to
death
;
so
that
(
as
the
[
i
](A22481-e75870-b)
i
Psal.
82.
7.
Prophet
saith
)
Ye
Princes
shall
fall
like
others
.
That
which
God
laide
in
the
beginning
vpon
mankind
;
[
k
](A22481-e75890-b)
k
Ge.
3
,
19
,
16
In
the
sweat
of
thy
face
shalt
thou
eate
thy
Bread
,
vntill
thou
return
to
the
Earth
:
And
to
the
Woman
he
said
:
I
will
greatly
increase
thy
sorrowes
and
thy
conceptions
,
so
that
in
anguish
thou
shalt
bring
forth
Children
:
What
Man
,
or
what
Woman
,
can
free
themselues
from
this
burthen
,
or
deliuer
themselues
from
this
punnishment
?
We
see
the
high
,
subiect
vnto
them
as
well
as
the
low
,
the
rich
as
well
as
the
poore
,
the
Prince
as
well
as
the
people
.
So
on
the
other
side
,
when
God
will
bestow
the
graces
of
his
Spirit
that
accompany
saluation
,
hee
distributeth
them
according
to
his
pleasure
,
and
respecteth
not
the
outward
person
,
hee
maketh
no
difference
betweene
Bond
and
Free
,
betweene
Maister
and
Seruant
,
but
giueth
where
it
pleaseth
him
:
which
serueth
to
teach
patience
and
contentation
to
those
that
liue
in
lower
places
.
God
looketh
vpon
them
,
when
he
passeth
many
times
by
those
that
[
l
](A22481-e75920-b)
l
Luke
1.
are
greater
in
the
world
;
yea
,
he
filleth
them
when
he
sendeth
the
other
empty
away
.
Sixtly
,
we
may
obserue
,
that
he
ioyneth
loue
with
Christian
Brotherhood
,
and
calleth
Onesimus
[
A
beloued
Brother
]
not
onely
a
Seruant
,
not
only
a
brother
,
but
a
Brother
deare
and
beloued
;
signifying
therby
,
that
where
a
Christian
calling
is
found
,
there
Charity
and
Loue
is
as
a
due
debt
required
:
so
that
if
any
man
be
conuerted
,
to
become
a
true
Christian
indeede
,
&
thereby
is
made
our
Brother
(
who
before
was
a
Christian
only
in
Name
&
naked
profession
)
euen
for
this
cause
we
are
bound
to
embrace
him
with
the
greater
loue
.
Euery
man
in
his
order
to
be
loued
,
euen
he
that
is
no
Christian
,
if
it
be
Turke
or
Infidell
:
but
whosoeuer
is
a
right
Christian
,
not
onely
in
title
,
but
in
truth
,
must
more
specially
bee
loued
of
vs
,
and
be
deare
vnto
vs
,
who
is
neerely
ioyned
vnto
vs
as
a
member
of
the
same
body
with
vs
,
and
is
to
be
esteemed
of
vs
,
not
so
much
another
man
from
vs
,
[
m
](A22481-e75960-b)
m
Ephe.
2
,
15.
as
one
and
the
same
man
with
vs
.
He
that
is
out
of
Christ
,
is
another
from
vs
,
he
is
diuers
to
vs
,
and
yet
is
to
be
loued
as
a
man
,
as
one
that
beareth
the
Image
of
God
.
Lastly
,
obserue
,
that
the
more
causes
there
are
of
loue
and
coniunction
one
with
another
,
the
deerer
and
deeper
ought
our
loue
to
be
.
There
are
many
degrees
of
vniting
vs
together
,
now
the
more
there
are
,
the
more
degrees
should
there
be
of
loue
betweene
vs
.
The
coniunction
betweene
the
Maister
and
the
Seruant
in
the
priuate
society
,
ought
to
be
a
cause
of
mutuall
loue
:
but
when
to
this
naturall
respect
there
is
added
a
spirituall
fellowship
and
communion
in
Christ
,
whereby
the
Seruant
becommeth
more
then
a
Seruant
,
euen
a
Brother
with
his
Maister
;
this
requireth
a
farther
degree
of
loue
in
them
one
toward
the
other
.
Thus
we
see
sundry
obseruations
,
and
all
very
profitable
offered
to
our
considerations
out
of
these
words
:
we
cannot
stand
vpon
them
all
,
and
therefore
we
will
onely
select
some
of
the
prinpall
and
cheefest
of
them
.
Verse
15.
[
It
may
be
that
he
therefore
departed
for
a
season
,
that
thou
shouldst
receiue
him
for
euer
.
]
In
these
words
we
see
,
how
he
goeth
about
to
mitigate
the
wrath
and
displeasure
of
Philemon
,
by
teaching
him
to
consider
;
that
those
thinges
which
were
done
peruersely
and
corruptly
,
are
by
the
direction
and
determination
of
God
turned
to
another
end
.
For
a
ioyfull
end
and
good
issue
in
euils
,
is
as
it
were
a
remedy
offered
vnto
vs
by
the
hand
of
God
,
to
blot
out
offences
.
Paule
therefore
admonisheth
Philemon
,
that
he
ought
not
now
to
be
so
greatly
offended
at
the
flight
and
running
away
of
his
Seruant
,
because
it
fell
out
to
be
the
cause
of
good
,
not
to
be
repented
off
.
So
then
he
warneth
,
that
this
departure
of
Onesimus
from
his
Maister
,
is
not
to
be
waied
and
pondered
by
his
purpose
and
meaning
,
but
by
the
end
&
euent
which
was
most
wholesome
and
profitable
.
For
by
this
meanes
hee
was
brought
to
the
Apostle
,
and
by
hearing
of
him
,
was
instructed
in
the
way
of
saluation
,
to
the
end
that
afterward
he
might
bee
made
more
diligent
and
faithfull
to
his
Maister
.
Whereby
we
see
,
that
when
he
saith
[
Therefore
hee
departed
for
a
season
,
that
thou
shouldst
receiue
him
for
euer
:
]
It
is
not
to
be
referred
to
the
purpose
and
intent
of
Onesimus
flying
away
,
who
had
no
such
thought
or
determination
euer
to
come
backe
to
his
Maister
againe
,
much
lesse
to
come
backe
better
or
a
beleeuer
:
but
it
hath
relation
to
the
prouidence
of
God
,
disposing
of
his
fault
and
flight
to
a
good
and
gratious
end
.
We
see
in
this
place
how
the
Apostle
maketh
the
prouidence
of
God
to
turne
the
sinne
of
Onesimus
to
good
,
and
to
the
benefit
of
himselfe
and
many
others
.
For
by
running
from
his
Maister
,
he
came
to
Rome
:
by
comming
to
Rome
,
he
lighted
vpon
Paule
:
by
falling
into
his
company
,
he
heard
the
Gospell
preached
:
and
by
hearing
the
word
,
he
was
conuerted
,
which
had
not
fallen
out
if
he
had
not
departed
:
so
that
his
stealing
and
running
away
,
turned
by
the
goodnesse
of
God
to
his
great
benefit
.
So
the
sinne
of
Adam
turned
to
the
greater
gaine
and
glory
of
the
elect
.
To
this
purpose
wee
may
profitably
consider
the
vile
and
villainous
act
of
Iocobs
Sonnes
against
their
Brother
Ioseph
,
[
n
](A22481-e76180-b)
n
Gen.
45
,
5.
Acts
7
,
13.
who
considereth
that
it
was
done
by
the
maruailous
prouidence
of
God
,
that
being
sold
for
a
Bond-slaue
,
he
might
be
aduanced
to
that
honour
and
Dignitie
,
whereby
he
might
nourish
both
his
Father
and
Brethren
in
the
years
of
Famine
:
therefore
he
said
vnto
them
when
he
made
himselfe
knowne
:
Be
not
sad
,
neither
grieued
with
your selues
,
that
ye
sold
mee
hither
:
for
God
did
send
me
before
you
for
your
preseruation
.
The
like
we
might
say
of
the
crucifying
of
the
Lord
of
Life
,
he
was
deliuered
into
the
handes
of
Sinners
through
the
Treason
of
Iudas
,
and
other
wicked
and
curssed
Instruments
;
for
Iudas
betrayed
him
,
the
Iewes
accused
him
,
and
Pilat
iudged
him
,
whereof
the
Apostles
say
.
Actes
.
4.
[
o
](A22481-e76240-b)
o
Act.
4
,
27
,
28
Doubtlesse
against
thine
holy
Sonne
Iesus
whom
thou
hast
annointed
,
both
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israell
,
gathered
themselues
together
,
to
doe
whatsoeuer
thine
hand
and
thy
counsell
had
determined
before
to
be
done
.
So
then
,
albeit
they
wickedly
intended
nothing
but
to
shew
their
hatred
,
and
testifie
their
enuie
in
the
death
of
Christ
,
yet
God
brought
another
matter
out
of
their
mallice
,
and
made
his
endlesse
mercy
to
man
appeare
in
his
worke
of
Redemption
.
God
would
haue
him
dye
,
Caiphas
would
haue
him
dye
,
Pilate
would
haue
him
die
,
Iudas
and
the
Iewes
would
haue
him
die
;
but
God
for
our
Redemption
,
they
for
other
ends
,
as
Iudas
for
couetousnesse
;
and
the
Priestes
for
enuy
.
The
History
of
Iob
is
a
plaine
and
direct
proofe
of
this
point
that
now
we
haue
in
hand
:
he
was
robbed
of
his
goods
,
depriued
of
his
Seruants
and
Children
,
through
the
rage
and
couetousnesse
of
his
Enemies
,
and
by
the
crueltie
of
Sathan
:
the
[
p
](A22481-e76320-b)
p
Iob
1.
and
2.
enemies
intended
heerein
to
satisfie
their
owne
couetousnesse
;
the
Deuill
purposed
to
bring
the
Seruant
of
God
to
dispaire
:
neither
of
them
aimed
at
any
good
to
Iob
:
but
God
that
ouer-ruleth
and
ouer
swaieth
all
,
had
another
end
,
to
try
his
patience
,
to
make
knowne
his
Faith
,
to
try
his
obedience
,
and
to
giue
the
deuill
the
foile
&
ouerthrow
.
Thus
then
we
see
,
that
all
things
(
whatsoeuer
they
be
)
are
ordered
and
disposed
by
the
prouidence
of
God
,
to
the
good
of
those
that
belong
vnto
him
,
euen
then
when
they
doe
not
intend
it
.
[
q
](A22481-e76360-b)
q
2
Cor.
4
,
6.
bringeth
light
out
of
darkenesse
,
&
worketh
by
contrary
means
,
such
as
men
count
foolishnesse
,
[
r
](A22481-e76370-b)
r
1
Cor.
1
,
21.
as
to
saue
men
by
the
foolish
preaching
of
the
Gospell
,
that
is
;
which
is
esteemed
among
the
wise
men
of
the
World
no
better
then
foolishnesse
.
When
Christ
would
make
a
blind
man
see
,
and
restore
his
sight
vnto
him
;
[
s
](A22481-e76380-b)
s
Iohn
9
,
6
,
7.
He
spat
on
the
ground
,
and
made
Clay
of
the
spittle
,
and
annointed
the
eyes
of
the
Blinde
with
the
Clay
.
A
naturall
man
would
thinke
this
had
beene
a
way
and
meanes
(
iudging
by
humaine
reason
)
rather
to
make
a
man
that
seeth
to
be
blind
,
then
a
man
that
is
blinde
to
see
.
Christ
was
able
to
haue
healed
him
with
a
word
,
or
to
haue
giuen
vnto
him
new
eyes
:
but
he
chose
rather
to
vse
these
weak
means
,
that
in
themselues
had
no
power
or
strength
in
them
.
Thus
was
Naaman
the
Syrian
cleansed
of
his
foule
Leprosie
,
whereas
he
imagined
the
Prophet
would
come
[
t
](A22481-e76430-b)
t
2
Kings
5.
forth
vnto
him
,
lay
his
handes
vpon
him
,
and
call
vpon
God
for
him
,
it
pleased
God
to
worke
by
other
meanes
,
and
to
cleanse
him
by
washing
seauen
times
in
Iordan
.
We
see
this
in
nothing
plainer
,
then
in
the
glorious
worke
of
our
Redemption
.
The
Lord
Iesus
,
[
u
](A22481-e76450-b)
u
Hebr.
2
,
13.
By
death
,
ouercame
death
;
by
humbling
of
himselfe
beneath
all
,
[
x
](A22481-e76470-b)
x
Phil.
3.
he
was
exalted
aboue
all
.
By
making
himselfe
poore
,
he
made
many
rich
.
By
suffering
himselfe
to
be
condemned
,
he
hath
brought
vs
to
be
iustified
and
saued
.
Thus
he
also
dealeth
with
his
owne
Children
;
hee
bringeth
men
to
Heauen
by
Hell
;
he
leadeth
to
immortalitie
by
corruption
;
he
guideth
them
through
fire
and
water
to
set
them
in
a
wealthy
place
.
He
worketh
not
by
ordinary
waies
,
by
extraordinarie
,
so
often
as
it
pleaseth
him
.
When
hee
would
comfort
,
he
terrifieth
;
when
he
would
raise
vp
,
he
casteth
downe
;
when
he
would
reuiue
,
he
mortifieth
;
when
he
would
exalt
,
he
bringeth
low
;
when
he
would
make
a
man
rich
,
he
maketh
him
poore
.
This
it
is
which
Hannah
setteth
downe
in
her
Song
of
Thanks-giuing
;
[
y
](A22481-e76510-b)
y
1
Sam.
1
,
6
,
7
,
8.
The
Lord
maketh
poore
,
and
maketh
rich
;
bringeth
low
,
and
exalteth
;
the
Lord
killeth
,
and
maketh
aliue
,
bringeth
downe
to
the
Graue
,
and
raiseth
vp
.
This
also
the
Prophet
[
z
](A22481-e76530-b)
z
Esay
28
,
21.
Esay
signifieth
;
The
Lord
shall
stand
as
in
Mount
Perazim
,
he
shall
be
wrath
as
in
the
Valley
of
Gibeon
,
that
hee
may
doe
his
worke
,
his
strange
worke
:
and
bring
to
passe
his
Act
,
his
strange
Act.
This
is
one
of
the
workes
,
of
the
strange
workes
:
one
of
the
actes
,
of
the
strange
actes
of
God
,
when
he
turneth
euill
into
good
,
and
ordereth
the
wicked
actions
of
men
to
the
glory
of
his
Name
,
and
the
good
of
his
Children
.
[
x
](A22481-e76580-b)
x
1
Cor.
1
,
27
God
hath
chosen
the
foolish
thinges
of
the
World
to
confound
the
wise
,
and
GOD
hath
chosen
the
weake
things
of
the
World
,
to
confound
the
mighty
things
,
And
vile
thinges
of
the
World
,
and
things
which
are
despised
hath
God
chosen
,
and
things
which
are
not
,
to
bring
to
naught
things
that
are
,
that
no
flesh
should
reioyce
in
his
presence
.
God
disposeth
of
all
things
as
pleaseth
him
,
and
oftentimes
crosseth
the
deuises
of
men
.
They
intend
one
thing
,
but
God
bringeth
to
passe
another
:
they
purpose
one
end
,
but
he
will
haue
another
come
forth
,
to
teach
mans
wisedome
to
be
but
foolishnesse
.
[
y
](A22481-e76620-b)
y
Rom.
8
,
28.
We
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
He
blesseth
their
troubles
and
afflictions
,
and
worketh
in
them
patience
vnder
the
crosse
,
humility
in
suffering
,
and
experience
of
his
mercies
,
and
maketh
them
confesse
,
that
it
was
good
for
them
that
they
haue
been
afflicted
.
We
see
this
euidently
in
the
example
of
Iobs
troubles
and
torments
that
he
endured
,
there
were
many
work-men
set
on
worke
to
wast
his
goods
,
to
destroy
his
Children
,
to
kill
his
Seruants
,
to
afflict
his
Body
,
to
torment
his
Soule
,
all
ayming
at
this
to
bring
him
to
despaire
,
and
all
these
Wheeles
were
set
to
moue
by
the
Deuill
:
but
the
Lord
out
of
their
sinnes
wrought
his
great
good
;
[
z
](A22481-e76650-b)
z
Iames
1
,
3
,
4
Rom.
5
,
3
,
4.
Making
tryall
of
his
Faith
to
bring
forth
patience
;
and
patience
,
experience
;
and
experience
,
hope
;
and
hope
maketh
not
ashamed
.
So
then
,
seeing
God
is
able
to
work
,
and
doth
work
,
both
aboue
,
and
contrary
to
means
that
men
imagine
,
seeing
he
confoundeth
the
wisedome
that
is
in
man
,
and
maketh
manifest
the
abundance
of
his
loue
to
his
people
,
in
turning
al
things
that
fall
out
to
their
good
,
and
making
them
serue
them
:
we
conclude
,
that
Gods
prouidence
disposeth
and
ordereth
all
actions
,
whether
they
be
good
or
euill
,
for
the
benefit
of
such
as
feare
him
,
he
will
make
all
things
that
come
to
passe
,
to
serue
them
that
serue
him
.
[
a
](A22481-e76720-b)
a
Gen.
25
,
23.
Mal.
1
,
2
,
3.
Rom.
9
,
12
,
13
that
her
two
sons
should
make
two
Nations
,
and
the
elder
should
serue
the
younger
;
whereby
she
knew
that
Esau
could
not
kill
Iacob
,
howsoeuer
he
threatned
,
and
whatsoeuer
he
intended
,
yet
did
she
not
tempt
God
,
nor
presume
carelesly
vpon
his
prouidence
,
but
she
vsed
the
ordinary
meanes
to
saue
and
preserue
the
life
of
Iacob
,
and
sent
him
to
her
Kindred
out
of
his
Brothers
reach
:
which
she
did
not
in
distrust
,
but
in
faith
.
The
like
we
see
in
Paule
when
he
was
in
the
Ship
,
and
the
Angell
of
God
had
told
him
there
should
be
no
losse
of
any
mans
life
,
but
all
should
come
safe
(
though
with
much
danger
)
to
the
land
:
yet
he
saith
vnto
them
;
[
b
](A22481-e76770-b)
b
Acts
27
,
31.
Except
these
abide
in
the
ship
ye
cannot
be
safe
.
Christ
our
Sauiour
praieth
to
his
Father
[
c
](A22481-e76790-b)
c
Iohn
17
,
5.
to
glorifie
him
,
and
yet
he
was
sure
and
certaine
of
it
before
,
to
teach
vs
,
that
as
we
beleeue
Gods
prouidence
,
so
we
must
vse
,
and
not
refuse
the
meanes
that
he
hath
ordained
.
But
of
this
we
haue
spoken
else
where
[
d
](A22481-e76800-b)
d
Num.
20
,
13
more
at
large
,
and
therefore
will
passe
it
ouer
.
[
e
](A22481-e76840-b)
e
Iohn
19
,
36.
the
Souldiers
brake
the
bones
of
the
Theeues
that
were
crucified
with
him
,
but
his
bones
were
not
broken
.
How
came
this
to
passe
?
In
their
owne
nature
they
might
haue
beene
broken
,
as
well
as
not
broken
,
as
well
as
the
Theeues
were
:
and
if
we
consider
the
Souldiers
,
in
respect
of
the
Nature
of
their
will
,
they
might
haue
chosen
the
one
or
the
other
.
But
in
regard
of
Gods
will
and
purpose
,
it
was
necessary
they
should
not
be
broken
,
that
the
Type
might
be
fulfilled
,
and
that
the
Scripture
might
be
accomplished
.
[
f
](A22481-e76880-b)
f
1
Cor.
11
,
32
That
they
should
not
be
condemned
with
the
World
,
as
the
Prophet
confesseth
it
in
his
owne
experience
.
On
the
other
side
,
the
vngodly
receiue
Gods
blessings
for
their
farther
condemnation
,
and
to
make
them
in-excusable
before
the
iudgement
of
God
.
Moreouer
,
there
is
no
disorder
in
the
Worlde
in
respect
of
God
,
albeit
there
be
confusion
in
respect
of
Men.
For
there
is
order
in
the
greatest
disorder
that
hapneth
among
vs
.
Hence
it
is
that
the
Wise
man
saith
,
[
g
](A22481-e76910-b)
g
Eccle.
3
,
11.
God
hath
made
all
things
beautifull
in
his
time
.
Euen
those
thinges
that
seeme
most
foule
and
deformed
in
our
eyes
,
are
yet
faire
and
beautifull
,
being
sent
as
iust
and
due
punishments
from
God
,
as
the
execution
of
his
wrath
and
vengeance
,
for
the
wickednesse
and
vnthankefulnesse
of
the
World
,
and
for
the
tryall
of
the
Faith
,
patience
,
and
obedience
of
his
Seruants
.
When
peace
maketh
vs
secure
,
and
securitie
bringeth
a
forgetfulnesse
of
GOD
,
an
abuse
of
his
blessings
,
and
a
breaking
out
into
all
excesse
:
are
not
the
Sword
,
the
Pestilence
,
and
Famine
,
iustlie
sent
vpon
vs
of
GOD
?
When
we
see
men
thriue
by
oppression
,
and
get
their
goods
with
Couetousnesse
,
vniust
dealing
,
deceit
,
and
vnmercifulnesse
to
the
poore
;
is
it
not
a
iust
reuenge
from
Gods
owne
hand
,
that
an
vnthrift
should
arise
,
and
ryotously
was
the
goods
that
haue
been
naughtily
and
wrongfullie
gotten
?
Marke
a
little
(
I
beseech
you
)
the
example
of
Dauid
,
the
deare
Childe
of
God
,
so
often
commended
in
Scripture
.
He
committed
Adulterie
with
the
Wife
,
and
caused
her
Husband
to
be
slaine
by
the
Sword
of
the
Ammonites
,
wherein
he
sinned
greeuously
,
and
prouoked
the
Lord
exceedinglie
.
For
he
is
threatned
by
the
Prophet
,
and
the
threatning
is
performed
.
Nathan
is
sent
vnto
him
to
shew
him
his
sinne
,
to
denounce
the
chasticement
of
God
,
and
so
to
bring
him
vnto
repentance
;
he
saide
:
[
h
](A22481-e76960-b)
h
2
Sam.
12
,
10
,
11.
The
Sword
shall
not
depart
from
thy
House
;
Beholde
,
I
will
raise
vp
euill
against
thee
out
of
thine
owne
House
,
and
will
take
thy
Wiues
before
thine
eyes
,
and
giue
them
to
thy
Neighbour
,
and
he
shall
lie
with
thy
Wiues
in
the
sight
of
the
Sunne
,
&c.
This
was
the
punnishment
that
was
threatned
,
which
was
most
iust
in
respect
of
God
that
did
decree
it
,
in
respect
of
Nathan
that
did
denounce
it
,
and
in
respect
of
Dauid
that
did
deserue
it
.
See
now
,
how
it
was
brought
to
passe
in
the
house
of
Dauid
.
First
,
Amnon
his
Sonne
[
i
](A22481-e77020-b)
i
2
Sam.
13
,
14
and
16
,
22.
defileth
his
Sister
Tamar
:
then
Absalom
another
of
his
Sonnes
,
in
reuenge
of
that
Incest
,
slayeth
his
owne
Brother
,
and
afterward
rebelleth
against
his
Father
,
gathereth
a
power
of
Men
,
and
driueth
his
Father
out
of
Ierusalem
,
and
when
he
commeth
thither
,
by
the
counsell
of
Ahithophell
,
he
causeth
a
Tent
to
be
spread
,
and
in
the
sight
of
all
the
people
,
went
in
and
lay
with
his
Fathers
Wiues
.
Heere
are
sundry
deuillish
and
wicked
practises
,
Incest
,
Murther
,
Rebellion
,
treason
,
all
abhominable
enormities
:
and
yet
God
saith
;
[
k
](A22481-e77070-b)
k
2
Sam.
12
,
12
He
did
all
these
things
.
These
sinnes
were
most
foule
and
filthy
to
looke
vpon
,
as
they
were
the
inuentions
of
the
Deuill
,
the
perswasions
and
practises
of
euill
men
:
but
as
they
are
punishments
sent
of
God
vpon
Dauid
for
his
offences
,
they
were
beautifull
in
their
time
,
they
were
the
righteous
sentence
of
a
iust
Iudge
,
who
cannot
deale
vniustly
in
iudgement
.
Thus
much
of
answering
these
few
Obiections
:
Now
let
vs
proceede
to
conclude
some
Vses
out
of
this
truth
.
[
l
](A22481-e77130-b)
l
Acts.
17
,
28
breath
,
he
preserueth
them
:
so
that
nothing
commeth
to
passe
without
his
appointment
.
Whether
they
be
things
with
life
or
without
life
;
with
reason
,
or
without
reason
;
generall
,
or
particular
;
euill
,
or
good
;
Angels
,
or
Men
;
necessary
,
or
not
necessary
;
all
are
ruled
by
his
decree
.
So
then
,
Chance
&
Fortune
are
words
of
the
Gentiles
,
and
are
blindly
vsed
by
such
as
are
called
Christians
,
whereas
nothing
can
be
done
without
his
will
and
working
,
who
is
omnipotent
.
What
seemeth
more
casuall
then
the
Lot
?
Yet
,
The
lot
is
cast
into
the
lap
,
but
the
whole
disposition
is
of
the
Lord
.
Prou.
16.
33.
This
is
it
which
our
Sauior
teacheth
:
[
m
](A22481-e77170-b)
m
Math.
10
,
29
30.
and
6
,
26.
Are
not
two
Sparrowes
sold
for
a
farthing
,
and
one
of
them
shall
not
fall
on
the
ground
without
your
Father
?
Yea
,
and
all
the
haires
of
your
head
are
numbred
.
So
that
we
see
,
Chance
and
Prouidence
cannot
stand
together
,
but
the
one
ouerturneth
the
other
.
Secondly
,
it
reproueth
such
as
from
hence
take
encouragement
to
commit
sin
,
to
breake
out
into
sundry
outrages
,
or
to
liue
securely
,
because
God
can
turne
it
to
our
good
,
and
maketh
it
serue
to
set
forth
his
mercy
.
This
is
that
presumption
and
sin
of
rebellion
touched
by
the
Apostle
.
Why
do
we
not
euill
that
good
may
[
n
](A22481-e77200-b)
n
Rom.
3
,
8.
come
thereof
,
whose
damnation
is
iust
.
So
in
another
place
;
[
o
](A22481-e77220-b)
o
Rom.
6
,
1
,
2.
What
shall
we
say
then
?
Shall
we
continue
still
in
sin
,
that
Grace
may
abound
?
How
shall
we
that
are
dead
in
sinne
,
liue
yet
therein
.
We
confesse
indeed
,
that
God
is
the
Soueraigne
cause
of
all
euents
that
are
brought
to
passe
,
and
whatsoeuer
the
enemies
of
the
Church
intend
and
enterprise
,
whether
the
Sonnes
of
Men
,
or
the
Deuill
and
his
Angels
,
he
staieth
and
hindreth
,
or
represseth
and
disappointeth
,
and
alwaies
disposeth
it
to
the
good
and
saluation
of
his
children
.
Neuerthelesse
,
this
doth
not
excuse
or
free
the
Instruments
that
he
vseth
from
fault
.
They
do
the
will
of
God
blindly
and
ignorantly
,
but
they
do
crosse
his
will
openly
and
purposely
:
so
that
his
prouidence
doth
not
exempt
the
wicked
from
their
euill
doing
.
Dauid
knew
well
enough
,
and
confesseth
as
much
,
that
Shemei
was
sent
of
God
most
iustly
to
cursse
him
,
and
to
raile
vpon
him
,
when
he
fled
from
the
face
of
his
son
Absolon
:
yet
in
his
last
speach
to
the
King
his
Sonne
,
he
doth
not
defend
him
or
excuse
him
,
[
o
](A22481-e77270-b)
o
1
King
.
2
,
8
,
9
But
giueth
charge
and
commaundement
to
be
reuenged
of
him
,
and
not
to
account
him
innocent
.
If
then
euill
instruments
cease
not
to
be
guilty
before
men
,
much
more
faulty
shall
they
be
before
the
iudgement
Seate
of
the
Almighty
,
and
much
lesse
shall
they
escape
punishment
for
transgressing
the
Law
of
God
.
For
howsoeuer
wicked
men
be
well
moued
by
God
to
execute
his
worke
by
them
,
who
may
vse
any
of
his
creatures
according
to
his
owne
power
&
pleasure
;
yet
in
asmuch
as
they
(
being
moued
of
God
)
do
peruersely
and
crookedly
,
and
wickedly
moue
themselues
,
to
will
and
work
euill
,
so
that
themselues
are
the
workers
and
causers
of
their
own
euill
works
;
whereby
it
commeth
to
passe
,
both
that
they
grieuously
offend
God
,
and
afterward
seuerely
punished
of
him
.
Wherefore
such
as
resist
God
,
&
rebell
against
his
law
,
and
striue
against
his
will
,
cannot
say
they
haue
done
his
will
,
inasmuch
as
they
had
no
purpose
to
keep
his
ordinances
,
&
therefore
make
themselues
subiect
to
all
his
iudgements
.
Lastly
,
this
reproueth
the
Church
of
Rome
,
that
among
many
slanders
cast
out
against
vs
,
are
not
ashamed
to
lay
to
our
charge
that
we
mainetaine
,
that
God
is
the
author
of
sin
.
We
hold
,
we
teach
,
priuatly
,
publikely
,
by
word
,
by
writing
,
in
Schooles
,
in
Churches
,
that
God
is
not
the
author
of
sin
,
but
the
deuil
&
mans
own
corrupt
wil
:
&
whosoeuer
teacheth
and
preacheth
otherwise
,
if
it
were
an
Angell
from
heauen
,
we
hold
him
accurssed
.
Hence
it
is
that
the
Prophet
saith
,
[
p
](A22481-e77300-b)
p
Psal.
5
,
4.
Thou
art
not
a
God
that
loueth
wickednesse
,
neither
shall
euill
dwell
with
thee
.
So
the
Prophet
Habakuke
,
[
q
](A22481-e77330-b)
q
Hab.
1
,
13.
Thou
art
of
pure
eyes
,
and
canst
not
see
euill
:
thou
canst
not
behold
wickednesse
.
Likewise
Zephany
saith
;
[
r
](A22481-e77360-b)
r
Zeph.
3
,
7.
The
iust
Lord
is
in
the
midst
thereof
,
he
will
do
none
iniquity
.
In
like
manner
the
Prophet
Zachary
saith
;
[
s
](A22481-e77390-b)
s
Zach.
8
,
17.
Let
none
of
you
imagine
euill
in
your
harts
against
his
neighbour
,
and
loue
no
false
Oth
:
for
all
these
are
the
things
that
I
hate
,
saith
the
Lord
.
Thus
we
heare
that
he
loueth
righteousnesse
,
and
hateth
wickednesse
,
so
that
he
is
the
authour
of
all
good
,
of
no
euill
.
If
we
would
heare
this
farther
opened
,
the
Apostle
Iames
is
a
witnesse
of
it
;
[
t
](A22481-e77420-b)
t
Iam.
1
,
13
,
14
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
,
for
God
cannot
be
tempted
with
euill
,
neither
tempteth
he
any
man
:
but
euery
man
is
tempted
,
when
he
drawn
away
by
his
owne
concupiscence
,
and
is
entised
.
This
is
the
conscionable
Doctrine
of
pietie
,
and
the
contrary
wee
renounce
and
abhorre
as
open
blasphemy
.
This
also
is
the
opinion
of
all
our
Teachers
that
euer
were
among
vs
,
as
were
easie
to
shew
[
u
](A22481-e77440-b)
u
Calu.
instit
.
lib.
1.
cap.
18.
by
infinite
Testimonies
out
of
their
writings
,
if
it
were
necessarie
:
Nay
,
which
is
more
,
we
teach
no
more
then
the
Schoole-men
of
their
owne
side
,
the
Men
of
their
owne
Religion
,
the
Doctors
of
their
owne
profession
.
First
,
I
will
declare
what
we
hold
touching
Gods
prouidence
ordering
all
thinges
,
euen
sinne
it selfe
,
which
is
out
of
order
:
and
then
confirme
the
same
out
of
Popish
Writers
,
thereby
to
stop
their
mouthes
,
and
to
aunswer
the
false
imputations
that
are
laid
vpon
vs
,
that
if
they
will
not
see
what
we
hold
,
yet
they
may
vnderstand
themselues
;
or
if
they
wil
needs
condemne
vs
,
let
them
condemne
their
own
Prophets
.
That
which
we
[
x
](A22481-e77470-b)
x
God
worketh
in
sin
three
waies
.
teach
of
Gods
actions
concerning
sinne
,
may
be
reduced
and
referred
to
these
three
heads
.
First
,
he
is
the
Vniuersall
cause
of
all
things
,
he
sustaineth
mankinde
,
that
in
him
he
liueth
,
and
mooueth
,
and
hath
his
being
;
yea
,
he
vpholdeth
the
beeing
and
moouing
of
all
his
Actions
,
good
and
bad
:
insomuch
that
no
Man
could
mooue
hand
or
foote
to
an
Action
,
no
nor
haue
beeing
himselfe
,
if
God
sustained
and
supported
not
:
so
that
the
act
is
of
God
,
as
also
the
actions
of
all
Creatures
.
Now
,
if
they
will
not
be
ignorant
,
but
take
knowledge
of
their
doctrine
,
[
y
](A22481-e77490-b)
y
Occham
.
qu.
5.
lit
.
K.
many
among
them
affirme
full
as
much
,
that
God
is
immediatly
the
first
cause
of
all
thinges
,
produced
by
the
second
causes
:
but
of
things
euill
,
he
is
the
mediate
cause
,
in
that
he
produceth
and
preserueth
the
Creature
that
is
the
mediat
cause
of
euill
.
So
likewise
another
saith
;
[
z
](A22481-e77520-b)
z
Bartol.
Med
in
●
.
2.
qu.
93.
art.
6.
pag.
496.
A
Sinner
when
hee
sinneth
,
doth
against
the
law
and
will
of
God
in
one
sense
,
and
in
another
not
against
them
.
He
doth
indeede
against
his
signified
will
,
and
against
his
precepts
and
prohibitions
,
&c.
but
against
the
will
of
his
good
pleasure
he
doth
not
,
nor
against
the
effectuall
ordination
of
God
.
In
this
maner
and
meaning
write
many
others
,
[
a
](A22481-e77570-b)
a
Bann
.
1.
part
.
qu.
49.
art.
2.
that
no
sinne
falleth
out
beside
the
will
and
intention
of
God
.
Secondlie
,
we
teach
that
God
being
free
to
bestow
where
he
will
,
to
restraine
where
he
will
,
and
being
bound
to
none
,
doth
with-hold
his
Grace
,
&
withdraw
his
spirit
,
and
leaue
the
wicked
to
themselues
:
whervpon
it
followeth
,
that
their
minds
are
blinded
,
their
harts
are
hardned
,
and
they
cannot
chuse
but
sin
.
But
how
,
may
some
man
say
,
doth
God
harden
?
I
answer
,
not
by
inspiring
euill
into
men
,
not
by
creating
any
sin
or
corruption
in
their
will
,
which
was
not
there
before
(
as
he
doth
grace
in
their
heart
)
but
by
denying
them
the
power
of
his
grace
which
might
mollifie
them
,
and
by
offering
them
sundry
obiects
,
which
they
conuert
into
occasions
of
sinne
,
and
by
deliuering
them
ouer
as
a
iust
Iudge
to
the
tentations
of
Sathan
;
whereby
they
are
ouercome
,
and
haue
neither
power
nor
will
to
stay
themselues
.
For
when
God
departeth
,
how
can
it
be
but
Sathan
should
come
in
place
?
This
is
not
strange
Doctrine
among
the
Papistes
themselues
.
One
saith
;
[
b
](A22481-e77620-b)
b
Occham
.
3.
qu.
12.
lit
.
yy
.
that
GOD
is
a
debter
to
no
man
,
and
therefore
he
is
bound
neither
to
cause
that
Act
,
nor
the
contrary
,
nor
yet
not
to
cause
it
:
but
the
will
of
the
Creature
by
Gods
Law
is
bound
not
to
cause
the
act
;
and
so
consequently
sinneth
by
doing
it
.
Lastly
,
we
teach
that
God
doth
both
order
or
ordinate
the
sinne
that
is
committed
,
which
is
nothing
else
but
a
directing
of
it
as
pleaseth
him
,
that
it
goe
not
beyond
his
will
,
neither
otherwise
then
seemeth
good
in
his
wisedome
.
Sometimes
he
restraineth
it
that
it
shall
not
passe
nor
proceed
farther
then
he
appointeth
,
who
giueth
bounds
vnto
the
Sea
.
Sometimes
he
turneth
it
to
another
end
then
the
person
intended
that
practised
it
.
Both
these
we
see
euidently
in
Iobs
tentations
.
The
Deuill
desired
nothing
more
then
to
destroy
body
and
soule
,
but
God
restrained
his
rage
,
&
appointed
how
far
he
should
goe
,
and
what
hee
should
not
doe
,
and
wrought
Iobs
greater
good
by
his
greatest
mallice
.
Sometimes
also
hee
maketh
way
for
sinne
to
passe
,
that
thereby
he
may
punnish
one
sinne
with
another
.
And
doth
not
the
Church
of
Rome
teach
as
much
?
Yes
,
fully
as
much
.
Bellarmine
in
the
third
Tome
of
his
Controuersies
,
saith
as
much
,
[
c
](A22481-e77710-b)
c
Bellar.
de
amiss
.
grat
.
lib.
2.
cap.
13.
that
God
not
onely
permitteth
the
wicked
to
do
many
euils
,
neither
doth
he
onely
forsake
the
godly
,
that
they
may
be
constrained
to
suffer
the
thinges
done
against
them
by
the
wicked
;
but
he
also
ouer-seeth
their
euill
wils
,
and
ruleth
and
gouerneth
them
,
he
boweth
and
bendeth
them
by
working
inuisibly
in
them
.
Thus
wee
see
,
that
if
our
Aduersaries
looke
well
into
their
wordes
,
and
know
their
owne
voyce
,
t●…y
shall
not
neede
to
exclaime
and
cry
out
against
vs
,
that
we
make
God
the
Authour
of
sinne
,
seeing
the
same
speeches
in
the
same
cause
are
vsed
by
themselues
.
We
freely
confesse
,
that
God
willeth
nothing
that
is
formally
sinne
,
as
he
willeth
that
which
is
good
;
but
he
hateth
it
,
and
forbiddeth
it
absolutely
;
[
d
](A22481-e77740-b)
d
Esay
30
,
21.
Rom.
2
,
15.
within
vs
by
the
light
of
his
holy
spirit
,
[
e
](A22481-e77750-b)
e
Deut.
27
,
26
and
without
vs
by
the
light
of
his
holie
word
.
The
first
entrance
of
sinne
into
the
World
,
was
by
the
voluntarie
action
of
mans
will
corrupting
it selfe
,
God
inspiring
or
infusing
no
euill
into
it
.
To
conclude
,
let
vs
know
,
that
as
we
all
agree
that
euery
Act
is
of
God
,
so
wee
must
take
a
difference
between
the
action
,
&
the
euil
that
is
in
the
action
.
The
action
it self
is
of
God
,
but
the
defect
or
disorder
of
the
action
,
is
from
the
Instrument
,
which
beeing
corrupt
,
can
it selfe
bring
foorth
nothing
but
that
which
is
corrupt
.
If
a
man
spurne
forward
a
lame
Horse
that
halteth
down
right
,
in
that
he
mooueth
and
goeth
it
commeth
from
the
Rider
,
but
in
that
he
halteth
,
it
is
from
the
Horse
himselfe
.
If
a
man
cut
with
an
euill
Knife
,
he
is
the
cause
of
the
cutting
,
but
not
of
euill
cutting
,
but
the
badnesse
of
the
Knife
is
the
cause
.
Or
as
a
cunning
Musition
,
that
plaieth
vpon
an
Instrument
that
iarreth
and
is
out
of
tune
,
the
sound
is
from
him
that
playeth
,
who
obserueth
due
proportion
of
time
,
and
a
right
order
of
striking
,
but
in
that
it
iarreth
,
it
is
in
the
Instrument
it selfe
.
The
like
we
must
hold
of
Gods
prouidence
ouer
wicked
men
and
Angels
,
and
all
their
actions
,
hee
putteth
no
wickednesse
into
them
,
but
he
ordereth
and
gouerneth
that
which
he
findeth
in
them
,
and
bendeth
it
by
his
infinite
wisedome
and
power
to
a
farre
other
end
then
the
euill
Instrument
intended
.
The
whole
cause
of
sin
is
truely
and
properly
in
Satan
,
and
in
our selues
.
[
c
](A22481-e77810-b)
c
Psal.
16
,
8.
The
Lorde
is
at
my
right
hand
,
therefore
I
shall
not
slide
.
And
when
his
Souldiers
were
purposed
to
stone
him
to
death
,
he
was
in
great
sorrow
and
heauinesse
,
[
d
](A22481-e77830-b)
d
1
Sam.
30
,
6
But
he
comforted
himselfe
in
the
Lord
his
GOD.
If
then
we
cast
vp
our
eyes
,
and
behold
the
prouidence
of
God
euermore
watching
ouer
vs
,
wee
shall
not
doubt
of
the
loue
and
goodnesse
of
God
,
nor
of
deliuerance
to
come
from
his
hand
,
albeit
we
see
no
ordinary
meanes
,
but
all
thinges
goe
a
contrarie
way
.
This
made
the
holie
Man
Iob
say
;
[
e
](A22481-e77860-b)
e
Iob
13
,
15.
Though
the
Lorde
would
kill
mee
,
yet
will
I
trust
in
him
.
And
the
Prophet
,
[
f
](A22481-e77880-b)
f
Psal.
23.
Though
thou
cast
me
into
the
place
of
Dragons
,
and
into
the
shaddow
of
death
,
yet
will
I
feare
none
euill
.
The
church
being
in
great
perplexity
and
danger
in
the
daies
of
Mordecay
,
he
was
not
without
comfort
,
he
liued
not
without
hope
,
hee
ceased
not
to
vse
lawfull
meanes
for
the
deliuerie
of
it
,
he
was
not
at
his
wits
end
,
nor
dispaired
of
an
happy
issue
,
because
his
heart
was
grounded
and
established
in
the
Doctrine
of
Gods
prouidence
,
as
appeareth
by
his
wordes
to
Ester
:
[
g
](A22481-e77920-b)
g
Est.
4
,
13
,
14
Thinke
not
with
thy selfe
that
thou
shalt
escape
in
the
Kinges
House
,
more
then
all
the
Iewes
,
for
if
thou
holdst
thy
peace
at
this
time
,
comfort
and
deliuerance
shall
appeare
to
the
Iewes
out
of
another
place
,
but
thou
and
thy
Fathers
House
shall
perrish
:
and
who
knoweth
whether
thou
art
come
to
the
Kingdome
for
such
a
time
.
Againe
,
this
prouidence
of
God
in
euery
thing
,
teacheth
contentation
of
minde
in
euery
estate
;
yea
,
in
aduersity
when
we
lie
vnder
the
Crosse
,
so
that
all
thinges
goe
against
vs
;
forasmuch
as
Gods
prouidence
hath
appointed
vs
our
lot
and
portion
.
When
we
liue
in
peace
,
and
haue
abundance
of
outward
meanes
to
maintaine
vs
;
as
plenty
,
riches
,
health
,
pleasure
,
friends
,
libertie
,
and
such
like
,
we
must
remember
from
whom
they
come
,
and
so
be
put
in
mind
to
be
thankfull
for
them
,
because
they
come
not
to
vs
by
chance
,
but
by
Gods
prouidence
:
so
that
we
must
not
barely
looke
vpon
them
,
nor
wholely
rest
vpon
them
,
but
behold
his
goodnesse
and
blessing
in
them
.
For
if
wee
consider
that
all
prosperitie
commeth
from
him
;
as
Meate
,
Drinke
,
ease
,
peace
,
and
all
plenty
,
who
is
not
pricked
forward
,
and
stirred
vp
vnto
Thankesgiuing
towards
so
louing
and
bountifull
a
Father
?
Hence
it
is
,
that
the
Apostle
saith
,
[
h
](A22481-e77950-b)
h
1
Thes:
5
,
18
In
all
thinges
giue
thankes
,
for
this
is
the
will
of
God
in
Christ
Iesus
.
The
Prophet
Esay
,
complayneth
of
the
vnthankefulnesse
of
the
Iewes
towards
GOD
,
[
i
](A22481-e77970-b)
i
Esa.
1
,
4
,
5
,
6
,
7
I
haue
nourished
and
brought
vp
Children
,
but
they
haue
rebelled
against
mee
:
the
Oxe
knoweth
his
Owner
,
and
the
Asse
his
Maisters
Cribbe
,
but
Israell
hath
not
knowne
mee
,
my
people
hath
not
obeyed
mee
.
The
Prophet
Dauid
dealt
otherwise
,
and
behaued
himselfe
with
greater
dutie
,
teaching
vs
all
what
to
doe
,
when
hee
saith
,
[
k
](A22481-e78000-b)
k
Psal:
116
,
12
What
shall
I
render
vnto
the
Lord
for
all
his
benefits
toward
me
?
I
will
take
vp
the
cup
of
saluation
,
and
prayse
the
name
of
the
Lord
.
But
when
these
outward
things
,
whereby
life
is
maintained
do
faile
vs
,
we
must
not
faile
to
remember
whence
famine
,
warre
,
pestilence
,
sicknesse
,
trouble
,
and
affliction
come
,
that
there
is
no
euill
in
the
City
which
the
Lord
hath
not
done
.
Moreouer
,
let
vs
depend
vpon
him
for
the
time
to
come
,
assuring
our selues
that
he
will
not
leaue
vs
,
nor
forsake
vs
.
He
giueth
vs
euery
day
experience
of
his
mercies
,
so
that
by
remembrance
of
benefits
receiued
from
him
,
wee
cannot
doubt
of
his
fauour
toward
vs
.
Lastly
,
this
should
bee
a
very
strong
reason
vnto
vs
,
not
to
be
vnmeasurably
dismayed
,
nor
excessiuely
offended
,
when
offences
and
great
euils
breake
out
among
vs
,
as
oftentimes
it
falleth
out
;
whereby
many
are
ready
to
shrinke
backe
,
and
others
are
much
disquieted
to
see
the
Church
of
God
so
troubled
.
We
are
not
to
thinke
it
strange
,
or
to
forsake
the
faith
through
these
scandals
:
for
God
would
not
suffer
any
euill
to
come
to
passe
,
vnlesse
out
of
that
euill
hee
were
able
to
bring
good
;
and
out
of
that
sinne
to
bring
forth
righteousnesse
,
to
the
glory
of
his
great
name
,
and
for
the
saluation
of
his
deere
Church
.
Hee
would
neuer
haue
left
Adam
vnto
himselfe
,
if
he
had
not
determined
out
of
his
fal
,
to
gaine
praise
to
himselfe
,
and
to
prouide
better
for
his
people
.
It
is
necessary
that
offences
come
,
but
woe
to
that
man
by
whome
they
come
:
Let
vs
not
therefore
fret
our selues
because
of
the
wicked
men
,
neyther
be
enuious
for
the
euill
doers
,
for
they
shall
soone
be
cut
downe
like
grasse
,
and
shall
wither
as
the
greene
hearbe
.
And
we
must
rest
,
and
be
resolued
assuredly
,
that
God
dooth
not
allow
or
fauour
their
sinne
,
nor
purposeth
to
free
them
from
the
guilt
and
punnishment
of
sin
,
howsoeuer
he
turneth
their
wicked
purpose
to
a
good
end
.
For
sinne
[
l
](A22481-e78040-b)
l
1
Iohn
3
,
4
Iohn
8
,
44.
is
the
transgression
of
his
Law
.
But
God
neuer
swarueth
nor
stayeth
from
the
strait
rule
of
his
owne
will
,
neither
putteth
wickednes
into
man
;
but
as
the
earth
affoording
sap
and
moysture
as
well
to
the
euill
trees
,
as
the
good
,
cannot
be
reproued
,
because
the
cause
why
the
euill
trees
bring
forth
euil
fruit
is
of
themselues
and
their
owne
nature
,
or
as
the
Sunne
that
rayseth
euill
smels
,
and
noysome
fauors
from
vnsauoury
puddles
,
cannot
iustly
bee
found
fault
withall
,
because
the
reason
thereof
is
not
in
the
Sun
beames
,
but
in
those
corrupt
places
;
euen
so
,
when
God
disposeth
to
good
endes
the
sins
of
men
that
proceed
from
the
instigation
of
the
Deuill
,
and
abide
in
the
vngodly
themselues
,
he
cannot
be
called
the
cause
or
author
of
sinne
,
although
by
his
prouidence
he
moueth
all
thinges
,
yea
,
euen
the
vngodly
,
that
are
not
able
to
moue
or
remoue
themselues
.
[
m
](A22481-e78080-b)
m
Psal:
39
,
9
to
hold
our
peace
because
he
hath
done
it
,
and
to
keepe
silence
that
we
offend
not
against
him
.
This
wil
keepe
vs
that
we
do
not
rage
against
second
causes
,
that
we
do
not
mutter
and
murmure
against
God
,
that
we
seeke
not
reuenge
against
our
enemies
.
We
are
ready
in
sicknes
to
complaine
,
in
pouerty
to
repine
,
in
iniuries
and
oppressions
to
retaile
and
returne
like
for
like
,
and
in
all
troubles
to
be
impatient
,
and
to
vse
vnlawfull
meanes
to
deliuer
our selues
,
not
attending
the
Lords
leisure
;
and
the
reason
is
,
because
the
prouidence
of
God
is
not
learned
of
vs
,
wee
cannot
depend
vpon
him
,
we
know
not
that
he
hath
all
things
in
his
power
to
employ
them
to
his
glory
,
and
to
vse
them
to
our
good
.
We
heard
before
,
that
Ioseph
was
sold
by
his
owne
brethren
,
&
made
a
seruant
and
slaue
to
the
Egiptians
.
If
he
had
only
cald
to
mind
the
vnkind
&
vniust
dealing
of
his
vnnatural
brethren
,
could
he
haue
retained
a
brotherly
affection
toward
them
?
Could
he
forgiue
the
wrong
offered
vnto
him
?
Could
he
haue
repressed
his
rage
,
and
staid
him selfe
from
reuenge
and
recompence
,
to
giue
them
according
to
their
deedes
and
deserts
toward
him
?
But
when
he
lifted
vp
his
mind
to
the
Lord
,
and
saw
how
God
had
disposed
their
treachery
to
another
purpose
then
they
meant
or
imagined
,
he
forgaue
them
their
offence
,
hee
inclined
to
mercy
,
and
of
his
owne
accord
did
comfort
his
Brethren
,
saying
;
[
n
](A22481-e78110-b)
n
Gen.
45
,
3
,
7
,
8.
But
now
bee
not
sad
,
neyther
greeued
with
your selues
that
ye
sold
me
hither
,
for
God
did
send
me
before
you
,
to
saue
you
aliue
in
this
land
,
and
to
preserue
you
by
a
great
deliuerance
:
Now
then
,
you
sent
me
not
hither
,
but
God
himselfe
,
who
made
me
a
Father
vnto
Pharaoh
,
&
Lord
of
all
his
house
,
and
Ruler
throughout
all
the
Land
of
Egipt
.
So
the
holye
man
Iob
,
if
he
had
rested
in
the
roberies
of
the
Caldeans
&
Sabeans
,
by
whom
he
was
hurt
and
annoyed
,
had
by
and
by
bin
kindled
with
wrath
,
and
set
on
fire
to
work
reuenge
;
but
because
hee
ascended
higher
,
and
acknowledged
the
work
of
a
superior
hand
,
he
possessed
his
soul
with
patience
,
&
comforted
himselfe
with
this
notable
saying
,
left
vnto
vs
for
our
imitation
,
[
o
](A22481-e78160-b)
o
Iob.
●
21.
&
1
,
10.
The
lord
hath
giuen
,
&
the
Lord
hath
taken
away
,
as
it
pleaseth
the
Lord
,
so
is
it
com
to
passe
.
The
like
we
might
say
of
Dauid
,
when
Shemei
cursed
him
,
as
he
fled
to
saue
his
life
,
[
p
](A22481-e78200-b)
p
2
Sam.
16
,
9
,
10
,
11.
And
Abishai
the
son
of
Zeruiah
said
vnto
the
King
,
Why
should
this
dead
Dog
curse
my
Lord
the
King
?
Let
me
go
now
I
pray
thee
,
&
take
away
his
head
.
He
answered
again
,
What
haue
I
do
with
you
yee
sons
of
Zeruiah
?
For
he
curseth
,
euen
because
the
Lord
hath
bidden
him
curse
Dauid
;
Who
dare
then
say
,
wherfore
hast
thou
done
so
?
Behold
,
my
son
which
came
out
of
mine
own
bowels
,
seeketh
my
life
,
then
how
much
more
now
may
this
son
of
Iemini
?
Suffer
him
to
curse
,
for
the
Lord
hath
bidden
him
.
He
knew
that
Gods
prouidence
would
turn
this
to
the
best
,
&
therfore
he
was
ready
to
forgiue
the
wrong
which
this
wicked
man
measured
vnto
him
.
Thus
doth
the
Apostle
Peter
speak
comfortably
to
the
people
that
gaue
their
consent
to
the
killing
and
crucifying
of
Christ
whom
God
raised
from
the
dead
,
[
q
](A22481-e78240-b)
q
Acts
3
,
15
,
17
,
18.
Now
brethren
,
I
know
that
through
ignorance
ye
did
it
,
as
did
also
your
Gouernors
;
but
those
thinges
which
God
before
had
shewed
by
the
mouth
of
all
his
Prophets
,
that
Christ
should
suffer
,
hee
hath
thus
fulfilled
.
Such
therefore
as
are
malicious
,
to
desire
reuenge
and
cannot
be
intreated
to
moderate
their
anger
,
neuer
vnderstood
the
Doctrine
of
Gods
prouidence
.
We
haue
indeede
many
excellent
reasons
,
and
notable
Meditations
to
mooue
vs
to
put
vp
wronges
that
are
done
vs
,
and
to
roote
out
of
our
hearts
the
weede
of
reuenge
;
and
instead
thereof
,
to
set
the
soueraigne
plant
of
patience
and
long-suffering
,
brought
out
of
the
Garden
of
God
,
which
is
the
Scripture
,
that
it
may
growe
and
flourish
among
vs
.
And
neuer
was
there
more
need
of
them
,
neuer
was
there
lesse
practise
of
them
;
for
nowe
the
manner
is
,
(
as
one
[
r
](A22481-e78260-b)
r
Perk.
on
Gal.
5
,
22.
truely
speaketh
)
a
word
and
a
blow
,
a
worde
and
a
stabbe
,
a
word
and
a
Writ
.
Hee
that
hateth
his
Brother
,
[
s
](A22481-e78280-b)
s
1
Iohn
3
,
15.
Iames
1
,
19.
is
a
Man-slayer
,
for
rash
anger
,
is
the
Fore-runner
of
murther
,
and
a
degree
and
steppe
to
murther
.
God
is
of
a
patient
Nature
,
and
slowe
to
anger
;
Christ
Iesus
[
t
](A22481-e78290-b)
t
Math.
11
,
29
is
meeke
and
lowly
,
whose
example
we
ought
to
remember
,
that
we
may
represse
all
choller
,
and
so
finde
rest
vnto
our
soules
:
for
hee
forgiueth
more
to
vs
,
then
we
can
forgiue
to
others
.
The
wrath
of
God
hangeth
ouer
all
their
heades
that
retaine
wrath
;
for
such
as
will
not
forgiue
,
are
in
danger
neuer
to
bee
forgiuen
,
seeing
we
aske
forgiuenesse
,
as
we
our selues
do
forgiue
.
It
is
a
property
of
loue
to
suffer
and
beare
,
and
it
is
a
note
of
iniustice
to
reuenge
our
owne
quarrels
;
for
we
take
away
the
honour
of
God
,
and
make
our selues
the
parties
that
receiue
wrong
,
the
witnesses
that
accuse
,
the
Iudges
that
condemne
,
and
the
Executioners
that
punnish
,
which
is
against
all
Lawe
of
God
and
Man
.
Lastly
,
al
wrongs
done
to
vs
by
wicked
men
,
come
by
Gods
prouidence
,
to
which
we
are
to
submit
and
subiect
our selues
,
knowing
what
he
is
able
to
do
,
and
what
he
hath
promised
to
do
toward
vs
,
euen
make
all
things
fal
out
for
our
comfort
and
saluation
.
When
Saule
persecuted
Dauid
in
the
wildernesse
,
and
had
enclosed
and
compassed
him
round
,
ready
to
fall
vppon
him
,
[
u
](A22481-e78330-b)
u
1
Sam.
23
,
27
,
28.
there
came
a
Messenger
to
Saule
saying
,
Hast
thee
and
come
,
for
the
Philistims
haue
inuaded
the
Land
:
Wherefore
,
Saule
returned
from
pursuing
Dauid
,
and
went
against
the
Philistims
.
They
were
the
meanes
of
Dauids
deliueraunce
,
but
they
had
no
purpose
to
do
him
good
,
or
to
deliuer
him
out
of
the
hands
of
Saule
,
or
to
free
him
out
of
trouble
;
for
their
intent
was
wicked
,
ambition
moued
them
,
malice
carried
them
,
reuenge
furthered
them
,
and
couetousnes
resolued
them
to
go
to
worke
,
and
inuade
the
Israelites
.
Neuerthelesse
,
the
Lord
vsed
their
vnlawfull
act
to
his
owne
glory
,
and
ouer-ruled
them
to
doe
that
which
they
neuer
dreamed
,
euen
to
be
the
Instruments
of
preseruing
Dauid
,
that
was
neere
to
death
.
To
conclude
,
by
all
these
things
it
appeareth
,
that
the
Doctrine
of
Gods
prouidence
,
is
the
ground
of
all
godlinesse
;
but
where
it
is
denied
,
the
foundation
of
Religion
is
pulled
asunder
.
For
,
vntil
we
know
and
consider
,
that
nothing
hapneth
by
hap-hazard
,
but
all
things
are
swayed
by
the
determination
of
the
most
highest
,
[
x
](A22481-e78390-b)
x
Psal.
29
,
3.
&
147
,
8.
&
136
,
25.
and
33
,
16.
and
75
,
7.
Iob.
37
,
5
,
6.
so
that
a
drop
of
rain
doth
not
fall
,
a
puffe
of
wind
doth
not
blow
,
a
clap
of
thunder
doth
not
sound
,
a
flash
of
lightning
doeth
not
shine
,
an
Arrow
of
famine
cannot
flye
,
a
plague
of
pestilence
cannot
destroy
,
a
iudgement
of
Warre
cannot
arise
without
his
appointment
;
we
shal
neuer
be
thankfull
for
his
benefits
,
we
shal
neuer
be
patient
in
troubles
,
wee
shall
neuer
conceiue
hope
of
deliuery
out
of
our
aduersities
.
And
thus
much
of
Gods
prouidence
in
the
departure
of
Onesimus
out
of
the
house
of
Philemon
,
which
beeing
euill
,
God
turned
it
to
good
as
well
of
him
that
departed
,
as
of
him
from
whom
he
departed
.
[
That
thou
shouldest
receiue
him
for
euer
.
]
Heere
we
see
,
that
the
Apostle
to
a
losse
of
small
continuance
,
opposeth
a
perpetuall
vse
,
that
the
Mayster
should
gaine
of
his
seruant
.
For
to
perswade
him
to
patience
in
regard
of
his
losse
and
hinderance
,
and
to
preuaile
with
him
to
be
reconciled
toward
him
that
had
so
offended
him
,
and
caused
his
losse
;
he
doth
assure
him
of
gaine
&
aduantage
;
namely
,
that
his
short
departure
should
recompence
him
sufficiently
,
with
a
continuall
possessing
of
him
,
beeing
assured
to
retaine
him
for
euer
.
[
y
](A22481-e78480-b)
y
Gen.
12
,
2.
and
Fathers
house
,
there
was
giuen
to
him
and
his
posterity
,
the
whole
Land
of
Canaan
;
yea
,
God
entered
into
a
Couenant
with
him
to
be
his
God
,
and
to
acknowledge
his
posterity
to
be
his
people
;
so
that
albeit
he
wanted
the
pleasure
of
his
Countrey
,
and
the
delight
of
his
Kindred
,
yet
he
gained
the
friendship
and
fauour
of
GOD
by
obeying
his
calling
and
commandement
.
We
see
this
in
Iacob
,
he
was
robbed
of
his
sonne
Ioseph
,
by
the
treachery
of
his
sons
,
and
liued
a
long
time
without
him
whom
he
so
much
desired
;
yet
in
the
end
he
beheld
him
in
glory
and
dignity
,
and
blessed
him
&
his
posterity
.
We
see
the
same
in
Ioseph
himselfe
,
he
was
cast
out
of
his
Fathers
house
by
his
brethren
,
hee
was
solde
into
the
hands
of
strangers
,
he
was
cast
into
close
prison
,
he
endured
many
slanders
,
[
z
](A22481-e78530-b)
z
Gen.
37
,
28
troubles
,
and
crosses
that
fell
vpon
him
,
but
he
bare
them
patiently
by
Faith
,
and
in
the
end
he
was
deliuered
,
and
became
Ruler
ouer
the
Land
of
Egypt
.
He
wanted
his
Father
,
and
his
Father
wanted
him
for
a
season
,
but
in
the
end
they
were
restored
either
to
other
,
with
full
aduantage
.
Let
vs
set
before
our
eyes
the
example
of
Iob
,
he
lost
his
Goods
,
his
Children
,
his
Seruantes
,
his
Cattle
,
he
became
poore
,
and
yet
was
patienr
,
[
a
](A22481-e78550-b)
a
Iob.
41
,
10.
Iames
5
,
11.
and
in
the
end
God
made
an
happie
yssue
of
all
his
afflictions
,
so
that
hee
had
them
doubled
and
restored
vnto
him
two
fold
.
Our
Sauiour
Christ
beateth
vpon
this
point
,
teaching
his
Disciples
,
[
b
](A22481-e78560-b)
b
Math.
19
,
29
Mar.
10
,
29
,
30
Whosoeuer
shall
forsake
houses
,
or
Bretheen
,
or
Sisters
,
or
Father
,
or
Mother
,
or
Wife
,
or
Children
,
or
Lands
,
for
my
Names
sake
,
hee
shall
receyue
an
hundred
fold
more
,
and
shall
inherit
euerlasting
life
.
For
when
Peter
said
to
the
Lord
,
Loe
,
we
haue
forsaken
all
,
and
followed
thee
,
Christ
answered
him
;
Verily
,
I
say
vnto
you
,
there
is
no
man
that
hath
forsaken
Lands
or
house
,
&c.
for
my
sake
and
the
Gospels
,
but
he
shall
receiue
an
hundred
fold
now
at
this
present
,
houses
and
brethren
,
and
Sisters
,
and
Mother
,
and
Children
,
and
Lands
,
with
persecution
,
&
in
the
world
to
come
,
eternall
life
.
This
appeareth
farther
vnto
vs
,
in
the
Parable
of
the
rich
Glutton
,
and
poore
Lazarus
,
[
c
](A22481-e78620-b)
c
Luke
16
,
20.
one
of
them
was
clad
in
Purple
,
and
fared
deliciously
euery
day
;
the
other
,
lay
at
the
rich
mans
gate
,
who
was
not
admitted
to
his
Table
,
and
continued
without
the
doores
,
who
was
not
admitted
into
his
house
:
God
denied
vnto
him
the
blessings
of
this
life
,
but
he
gaue
him
the
riches
of
faith
,
and
receiued
him
into
eternall
glory
.
All
these
places
of
Scripture
,
and
examples
of
the
godly
,
teach
vs
,
that
God
denying
vnto
his
Children
the
things
of
this
life
,
doeth
it
not
,
because
hee
hateth
their
personnes
,
or
enuyeth
their
good
,
or
purposeth
their
destruction
,
but
rewardeth
the
lacke
and
losse
of
bodily
things
with
spiritual
;
of
earthly
thinges
with
heauenly
;
of
transitory
thinges
with
eternall
;
of
lesser
thinges
with
greater
.
[
d
](A22481-e78650-b)
d
Psal.
126
,
1
,
5
,
6.
They
that
sow
in
teares
,
shall
reape
in
ioy
,
they
went
weeping
,
and
caried
precious
seede
,
but
they
shall
returne
with
ioy
,
and
bring
their
sheaues
.
Where
hee
compareth
the
people
going
into
captiuity
,
to
needy
Husbandmen
,
who
cast
into
the
ground
for
seede
,
that
which
was
left
them
for
succour
and
sustentation
of
their
life
,
and
returning
out
of
captiuitie
,
to
reapers
which
reioyce
at
the
abundance
of
encrease
which
they
finde
:
as
if
hee
should
say
,
the
Iewes
,
who
were
sad
and
heauie
,
when
they
were
carried
Captiues
into
Babylon
,
shal
bee
ioyfull
when
they
obtaine
the
fruite
of
their
hope
,
which
is
a
glorious
deliuerance
.
[
e
](A22481-e78740-b)
e
Gen.
12
,
2
,
3.
I
will
make
of
thee
a
great
Nation
,
and
will
blesse
thee
,
and
make
thy
name
great
,
and
thou
shalt
be
a
blessing
;
I
will
also
blesse
them
that
blesse
thee
,
and
cursse
them
that
curse
thee
,
and
in
thee
shall
all
families
of
the
earth
be
blessed
.
If
then
he
will
restore
that
which
he
hath
taken
away
,
and
make
vp
the
breach
that
his
hand
hath
made
,
we
cannot
doubt
of
his
liberality
toward
vs
.
The
poore
widdow
had
but
an
handfull
of
Meale
in
a
barrell
,
and
a
litle
Oyle
in
a
Cruze
,
but
they
were
encreased
,
not
wasted
;
multiplyed
,
not
diminished
,
vnto
the
time
that
the
Lord
sent
raine
vpon
the
earth
,
1
Kings
17
,
14.
Whether
therefore
wee
consider
,
that
the
losse
sustained
for
Christs
sake
,
and
the
Gospell
,
is
rather
a
sowing
then
a
loosing
,
and
a
laying
vp
,
rather
then
a
scattering
abroade
;
or
whether
we
consider
,
that
God
is
rich
in
mercy
,
and
the
most
bountifull
rewarder
of
his
seruants
;
in
both
respects
we
conclude
,
that
lesser
blessings
are
sometimes
taken
from
vs
,
that
we
may
haue
greater
supplied
vnto
vs
,
whereby
our
gaine
is
made
better
then
our
losse
.
Let
vs
not
therefore
shrinke
backe
for
feare
of
trouble
and
persecution
,
but
set
before
vs
the
example
of
Christ
,
who
hath
gone
before
vs
,
[
f
](A22481-e78800-b)
f
Heb.
12
,
2.
he
for
the
ioy
that
was
set
before
him
,
endured
the
Crosse
,
and
despised
the
shame
,
and
is
set
at
the
right
hand
of
the
throne
of
God
.
The
seruant
must
not
be
aboue
his
Maister
,
nor
the
disciple
aboue
his
Lord
.
Wee
must
account
it
an
honour
to
beare
about
vs
the
markes
of
Christ
Iesus
in
our
body
.
If
we
bee
partakers
of
his
afflictions
and
patience
,
we
shall
also
be
partakers
with
him
of
his
glory
.
This
is
it
which
he
exhorteth
vs
vnto
vnto
.
Math.
16.
If
any
man
[
g
](A22481-e78830-b)
g
Math.
16
,
24
,
25
,
26.
wil
follow
me
,
let
him
forsake
himselfe
,
and
take
vp
his
crosse
,
and
follow
me
:
for
whosoeuer
will
saue
his
life
,
shall
loose
it
;
and
whosoeuer
shall
loose
his
life
for
my
sake
,
shal
finde
it
:
for
what
shall
it
profit
a
man
,
though
he
should
win
the
whole
worlde
,
if
he
loose
his
owne
soule
?
Or
what
shall
a
man
giue
for
recompence
of
his
soule
?
Whosoeuer
is
not
thus
perswaded
and
resolued
for
the
profession
of
the
Gospell
,
and
the
faith
of
Christ
,
and
the
witnessing
of
the
truth
,
to
endure
tribulation
,
and
to
suffer
persecution
,
is
not
yet
a
Christian
in
deed
,
but
in
name
;
not
in
heart
,
but
in
shew
.
So
then
,
howsoeuer
we
be
afflicted
and
made
sorrowful
for
a
season
,
yet
the
time
will
come
,
when
our
soules
shall
be
comforted
,
and
we
haue
our
heads
lifted
vp
,
which
blessed
day
,
wee
ought
to
attend
with
all
patience
,
and
desire
with
earnest
Prayer
.
[
h
](A22481-e78880-b)
h
Exod.
20
,
12.
Ephes.
6
,
2
,
3.
Honor
Father
and
Mother
,
haue
a
promise
of
a
special
blessing
made
vnto
them
,
that
they
shal
liue
long
vpon
the
earth
.
Where
we
see
,
that
godly
Children
haue
the
promises
of
this
life
made
vnto
them
.
For
Godlinesse
[
i
](A22481-e78900-b)
i
1
Tim.
4
,
8.
is
profitable
vnto
all
things
,
and
hath
the
promises
both
of
this
life
,
and
of
the
life
to
come
.
And
on
the
other
side
,
the
fearefull
Iudgements
of
GOD
are
oftentimes
vpon
rebellious
and
disobedient
Children
.
The
Wise-man
sayeth
,
[
k
](A22481-e78920-b)
k
Prou
30
,
17
The
eye
that
mocketh
his
Father
,
and
despiseth
the
instructions
of
his
Mother
,
let
the
Rauens
of
the
valley
pick
it
out
,
and
the
yong
Eagles
eate
him
.
[
l
](A22481-e78980-b)
l
The
reasons
why
the
godly
oftentimes
die
quickly
.
hee
calleth
them
many
times
out
of
this
present
life
betimes
vnto
himselfe
,
and
prouideth
far
better
for
them
,
then
if
he
had
giuen
them
a
long
life
.
For
he
taketh
and
translateth
them
from
the
miseries
of
this
world
,
to
the
ioyes
of
eternall
life
.
And
it
is
often
good
for
vs
,
that
the
Lord
take
vs
soone
from
hence
;
for
as
thereby
he
bringeth
vs
to
a
better
place
,
so
we
reape
a
double
benefit
.
First
,
we
are
kept
from
the
corruptions
of
the
world
,
for
liuing
in
a
corrupt
aire
,
we
are
readie
to
gather
infection
,
and
to
take
the
scent
as
quickly
as
flax
is
apt
to
take
the
fire
.
But
by
taking
vs
from
hence
into
a
sweeter
dwelling
,
we
are
preuented
&
kept
from
many
sins
which
otherwise
we
wold
fall
into
.
This
is
it
which
the
Prophet
Dauid
sheweth
,
[
m
](A22481-e79010-b)
m
Psa.
125
,
3
,
4
The
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
,
least
the
righteous
put
forth
their
hand
vnto
wickednesse
:
do
well
,
O
Lord
,
vnto
those
that
be
good
and
true
in
their
harts
.
He
knoweth
wherof
we
are
made
,
he
seeth
our
infirmities
,
&
how
prone
we
are
to
decline
after
euil
examples
that
are
set
before
vs
;
so
that
it
is
a
benefit
vnto
vs
,
to
goe
hence
before
we
haue
corrupted
our
hearts
,
and
defiled
al
our
waies
.
Enoch
liued
in
a
most
dangerous
time
,
when
wickednes
began
to
couer
the
face
of
the
earth
,
but
because
he
walked
with
God
,
he
was
taken
away
,
that
mallice
should
not
change
his
heart
.
This
is
[
n
](A22481-e79040-b)
n
1
Cor.
11
,
30
31
,
32.
it
which
the
Apostle
Paul
testifieth
.
For
this
cause
many
are
weak
and
sicke
among
you
,
&
many
sleep
:
for
if
we
wold
iudge
our selues
,
we
should
not
be
iudged
:
But
when
we
are
iduged
,
we
are
chastned
of
the
Lord
,
because
we
should
not
be
condemned
with
the
world
.
Secondly
,
God
dealeth
mercifully
with
his
people
,
in
remouing
them
out
of
this
life
,
that
they
should
not
feele
the
present
miseries
,
nor
see
the
iminent
calamities
which
hee
knoweth
hang
ouer
them
,
and
is
determined
to
bring
vpon
the
sons
of
men
,
and
be
ouerborn
and
swept
away
by
them
with
others
.
This
we
see
in
the
example
of
Abijah
the
son
of
Ieroboam
that
made
Israell
to
sin
,
who
is
branded
with
this
note
of
reproch
in
sundry
places
of
the
holy
history
,
[
o
](A22481-e79110-b)
o
1
Kin.
14
,
16
That
he
did
sin
,
&
made
Israel
to
sin
:
the
Prophet
said
of
this
one
onely
good
son
of
this
wicked
father
,
that
he
should
die
being
a
child
,
and
al
Israell
should
mourn
for
him
,
&
he
onely
of
Ieroboam
should
come
to
the
graue
,
because
in
him
there
is
found
some
goodnesse
toward
the
Lord
God
of
Israell
in
the
house
of
Ieroboam
.
God
in
great
mercy
toward
him
,
took
him
away
being
a
child
,
that
he
shold
not
be
infected
and
afflicted
.
For
if
he
had
liued
to
see
the
white
hairs
of
his
old
age
,
he
had
bin
in
great
danger
of
the
fearful
sins
of
his
fathers
house
,
&
bin
in
great
affliction
to
behold
the
horrible
iudgments
that
were
to
fall
vpon
that
godlesse
and
gracelesse
family
.
The
like
might
be
said
of
[
p
](A22481-e79160-b)
p
2
Kin.
22
,
20.
good
Iosiah
,
he
was
gathered
betimes
to
his
fathers
,
and
was
put
in
his
graue
in
peace
,
that
his
eies
shold
not
see
al
the
euil
which
the
lord
would
bring
on
the
land
.
He
took
him
out
of
this
world
,
before
his
wrath
fell
vpon
the
vngodly
.
This
is
it
which
the
Prophet
Esay
telleth
vs
,
[
q
](A22481-e79190-b)
q
Esay
.
37
,
1
,
2.
The
righteous
perisheth
,
&
no
man
considereth
it
in
hart
:
&
merciful
men
are
taken
away
,
and
no
man
vnderstandeth
that
the
righteous
is
taken
away
from
the
euil
to
come
:
Peace
shall
come
,
they
shal
rest
in
their
beds
,
euery
one
that
walketh
before
him
.
Lastly
,
God
calleth
away
his
children
out
of
this
transitory
life
,
to
make
them
partakers
of
a
blessed
life
,
[
r
](A22481-e79210-b)
r
Reuel.
14
,
13
Seeing
they
are
blessed
that
die
in
the
lord
,
they
cease
from
their
labors
&
their
works
follow
them
.
Neither
do
the
godly
lose
by
this
bargaine
,
neither
doth
God
falsify
his
word
,
but
is
better
then
his
promise
.
For
if
he
take
away
a
short
&
frail
life
,
and
reward
with
a
long
and
eternal
life
,
the
promise
faileth
not
,
but
changeth
for
the
better
.
Change
(
as
we
commonly
say
)
is
no
robery
;
but
this
change
is
a
commodity
.
If
a
man
promised
yard
of
cloth
,
and
perform
an
ell
;
if
he
promise
siluer
,
and
pay
gold
;
if
he
promise
to
giue
a
cottage
,
and
put
him
in
possession
of
a
Pallace
;
if
he
promise
little
,
and
performe
much
,
he
breaketh
not
his
promise
,
but
performeth
it
with
aduantage
;
&
thus
doth
the
Lord
deale
with
vs
,
who
is
not
as
man
that
he
shold
lie
,
nor
as
the
son
of
man
that
he
should
deceiue
,
who
ofttimes
granteth
more
then
we
ask
,
and
bestoweth
more
then
we
beg
,
but
neuer
denieth
that
which
he
promiseth
.
If
any
farther
reply
,
how
then
is
God
true
in
his
promises
,
that
promiseth
long
life
in
this
life
.
I
answer
,
that
al
Gods
promises
concerning
earthly
blessings
,
must
be
vnderstood
with
a
condition
,
namely
,
so
far
forth
as
he
shall
see
them
to
be
expedient
for
his
glory
,
and
our
saluation
.
But
so
far
as
long
life
shal
be
a
benefit
vnto
vs
,
so
far
he
wil
giue
it
;
but
if
in
his
all-seeing
,
and
al-serching
wisedom
he
know
it
to
be
better
for
vs
to
dy
then
to
liue
,
to
be
gathred
to
our
fathers
,
then
to
continue
with
our
children
,
he
taketh
vs
away
,
and
recompenseth
the
want
of
temporal
life
,
with
a
kingdom
of
eternal
glory
.
This
is
it
which
the
Apostle
expresseth
,
[
s
](A22481-e79250-b)
s
Ephe.
6
,
2
,
3
who
repeating
this
blessing
to
come
vpon
them
that
honor
father
&
mother
,
doth
not
only
say
,
That
thou
maist
liue
long
on
earth
,
but
addeth
,
That
it
may
be
wel
with
thee
,
and
thou
maist
liue
long
vpon
earth
.
So
then
,
long
life
is
not
alwaies
a
blessing
,
for
somtimes
it
is
better
to
leaue
the
world
then
to
liue
in
it
;
to
depart
out
of
it
,
then
to
inioy
it
.
The
vngodly
man
,
the
longer
he
liueth
,
the
greater
is
his
sin
,
and
his
condemnation
for
sin
.
This
the
wiseman
setteth
down
,
[
t
](A22481-e79280-b)
t
Eccl.
8
,
12
,
13
Thogh
a
sinner
do
euil
an
hundred
times
,
&
God
prolongeth
his
daies
yet
I
know
that
it
shal
be
wel
with
them
that
fear
the
Lord
,
&
do
reuerence
before
him
:
but
it
shal
not
be
wel
with
the
wicked
,
neither
shal
he
prolong
his
daies
,
he
shal
be
like
a
shadow
,
because
he
feareth
not
before
God
.
Heerunto
agreeth
the
Prophet
Esay
,
[
u
](A22481-e79310-b)
u
Esay
65
,
10.
There
shal
be
no
more
there
a
child
of
years
,
nor
an
old
man
that
hath
not
filled
his
daies
,
but
he
that
shal
be
an
hundred
years
old
,
shal
dy
as
a
young
man
,
but
the
sinner
being
an
hundred
year
old
shall
be
accursed
.
Thus
then
we
see
how
to
expound
the
promise
of
long
life
,
which
God
performeth
really
,
or
if
he
take
away
such
as
are
godly
and
obedient
,
hee
recompenceth
it
more
fully
with
a
better
life
,
and
so
he
bestoweth
a
great
deale
more
then
he
taketh
away
,
and
granteth
a
better
measure
then
he
with-held
from
them
.
[
x
](A22481-e79380-b)
x
2
Chr.
25
,
9.
The
Lord
is
able
to
giue
thee
more
then
this
.
If
he
see
it
good
&
profitable
for
vs
,
he
can
and
wil
repay
it
in
the
same
kind
;
for
who
looseth
for
Gods
cause
,
&
doth
not
get
?
but
if
he
do
not
recompence
earthly
things
with
earthly
,
he
wil
assuredly
bestow
vpon
vs
such
riches
as
are
immortal
&
immutable
,
&
such
a
treasure
as
is
eternal
,
not
fading
,
but
enduring
for
euer
in
the
heauens
.
A
notable
practise
heerof
we
haue
in
Iob
,
ch.
19.
in
al
his
troubles
(
which
were
exceeding
great
)
he
comforted
himself
in
this
,
I
know
that
my
Redeemer
liueth
,
&
that
I
shal
see
him
in
the
last
day
.
Somtimes
he
doth
restore
in
the
same
kinde
,
that
which
we
haue
left
,
&
seemeth
to
be
lost
:
we
see
in
the
former
example
of
Iob
what
a
blessed
end
the
Lord
made
;
so
if
we
wil
wait
with
patience
,
and
tarrie
his
leisure
,
&
be
content
with
his
workes
,
we
shal
behold
the
end
better
then
the
beginning
.
Moreouer
,
we
see
the
merciful
dealing
of
god
toward
his
children
,
from
whom
he
withholdeth
personal
blessings
.
To
som
he
giueth
strength
of
body
,
swiftnes
of
foot
,
quicknesse
of
sight
,
readinesse
of
hearing
,
&
aptnesse
of
the
hand
,
together
with
a
due
proportion
&
comlinesse
of
euery
part
.
But
to
others
,
he
denieth
these
things
,
so
that
we
see
some
blind
,
others
lame
,
crooked
,
deafe
,
deformed
.
Notwithstanding
,
God
ofttimes
supplyeth
these
wants
,
and
recompenseth
these
infirmities
with
a
most
plentifull
measure
of
better
,
that
is
,
of
heauenly
graces
.
We
see
this
in
the
example
of
the
blind
man
mentioned
by
the
Euangelist
Iohn
,
he
wanted
the
sight
of
his
bodily
eies
,
[
y
](A22481-e79460-b)
y
Iohn
9
,
29
,
30
,
31
,
32.
but
he
had
a
greater
light
shining
in
his
hart
,
&
a
deeper
insight
into
the
doctrine
of
saluation
,
then
the
chiefe
of
the
Pharisies
that
were
accounted
the
only
Rabbies
and
maisters
in
Israel
,
so
that
we
may
truly
say
,
that
the
blindman
did
see
,
and
they
that
thought
themselues
to
haue
their
eye-sight
were
starke
blinde
.
For
when
the
Pharisies
said
of
the
Messia
,
We
know
not
from
whence
this
man
is
,
the
blind
man
answered
&
said
vnto
them
,
Doubtles
this
is
a
maruellous
thing
,
that
ye
know
not
whence
he
is
,
and
yet
he
hath
opened
mine
eies
:
now
we
know
that
God
heareth
not
sinners
,
but
if
any
man
be
a
worshipper
of
God
,
&
doth
his
wil
,
him
heareth
he
,
&c.
if
this
man
were
not
of
God
,
he
could
haue
done
nothing
.
This
was
a
worthy
and
open
confession
of
the
great
work
of
God
that
had
bin
wrought
vpon
him
,
wherein
he
saw
more
true
and
heauenly
light
then
al
his
enemies
,
who
then
boasted
of
the
name
of
the
church
,
and
cast
this
simple
man
out
of
the
Synagogue
.
But
if
we
consider
the
poore
man
of
the
one
side
,
&
the
proud
pharisies
on
the
other
side
,
which
of
them
was
most
blind
,
and
whither
of
them
was
a
member
of
the
true
Church
?
Surely
,
God
gaue
a
maruellous
light
of
knowledge
to
his
weake
seruant
,
that
he
was
not
ashamed
to
confesse
Christ
Iesus
,
acording
to
the
measure
of
grace
giuen
him
:
whereas
the
blind
Pharises
were
blind
,
leaders
of
the
blind
,
&
saw
nothing
.
Heerupon
Christ
saith
,
[
z
](A22481-e79500-b)
z
Iohn
9
,
39
,
40
,
41.
I
am
come
vnto
iudgment
into
this
world
,
that
they
which
see
not
,
might
see
:
&
that
they
which
see
,
might
be
made
blind
.
And
when
the
Pharises
which
were
with
him
heard
,
these
things
,
&
said
vnto
him
,
Are
we
blind
also
?
He
answered
,
If
ye
were
blind
,
ye
should
not
haue
sin
,
but
now
ye
say
,
we
see
:
therfore
your
sin
remaineth
.
Let
vs
not
therfore
despise
such
as
haue
infirmities
or
deformities
of
the
body
,
nor
vpbraid
them
with
them
,
which
are
not
in
their
powers
to
put
away
;
rather
let
vs
take
heed
of
the
blots
and
blemishes
of
the
soul
;
to
wit
,
of
sinne
,
which
maketh
the
greatest
scab
and
scarre
,
and
bringeth
reproach
vnto
the
person
.
Let
vs
beware
of
the
blindnesse
of
the
minde
,
of
the
hardnesse
of
the
heart
,
of
the
wounds
of
the
soule
,
and
of
halting
with
God
.
The
blindnes
of
the
mind
is
a
sin
,
and
the
punishment
of
sinne
,
so
that
God
is
offended
with
it
:
whereby
it
differeth
from
the
blindnesse
of
the
body
,
which
indeede
is
a
certaine
affliction
,
but
it
is
no
transgression
;
it
is
a
kinde
of
misery
,
but
no
iniquity
;
it
is
a
crosse
,
but
it
is
no
sinne
.
But
the
inward
blindnesse
of
the
minde
is
in
it selfe
a
sinne
and
breach
of
Gods
Law
,
and
maketh
a
man
culpable
of
iudgement
,
and
guilty
of
eternall
death
:
because
none
is
so
blinded
,
but
he
hath
first
pulled
out
his
owne
eyes
,
and
refuseth
the
light
of
the
Gospell
offered
vnto
him
[
a
](A22481-e79540-b)
a
Eph.
4
,
18.
through
the
hardnesse
of
his
heart
.
Againe
,
this
ought
to
bee
a
special
comfort
vnto
vs
,
and
to
suffice
to
asswage
all
greefe
conceiued
for
the
want
of
earthly
blessings
,
if
God
haue
denied
vnto
vs
the
vse
of
one
or
many
of
our
members
,
as
of
our
eyes
,
our
eares
,
our
tongue
,
our
hands
,
our
feete
,
and
haue
made
vs
blind
,
or
dumb
,
or
deafe
,
or
lame
,
or
maimed
,
let
vs
not
be
discomforted
or
sink
down
vnder
the
burden
;
but
rather
considering
the
recompence
that
he
giueth
vs
another
way
,
and
the
supply
that
he
maketh
by
spirituall
graces
,
let
vs
humbly
giue
him
thankes
,
[
b
](A22481-e79550-b)
b
Mat.
5
,
29
,
30
remembring
that
it
is
better
for
vs
,
that
one
of
our
members
perish
,
then
the
whole
body
should
be
cast
into
hell
.
We
see
the
holy
man
Iob
,
hauing
had
great
losses
and
dammages
brought
vpon
him
to
his
great
hinderance
and
decay
in
earthly
thinges
,
acknowledged
the
hand
of
God
in
it
,
&
gaue
him
the
glory
,
saying
,
[
c
](A22481-e79570-b)
c
Iob.
1
,
21.
Naked
cam
I
out
of
my
mothers
womb
,
and
naked
shall
I
return
thither
:
the
Lord
hath
giuen
,
and
the
Lord
hath
taken
it
,
blessed
be
the
name
of
the
Lorde
.
Hence
it
is
,
that
the
Apostle
saith
,
Hearken
my
beloued
Brethren
,
hath
not
God
chosen
the
poore
of
this
world
,
that
they
should
be
rich
in
faith
,
&
heires
of
the
kingdom
which
he
hath
promised
to
them
that
loue
him
,
Iames
2.
If
God
haue
made
me
blinde
,
yet
if
hee
haue
giuen
me
the
eyes
of
my
mind
,
to
see
the
mystery
of
faith
in
this
life
,
and
the
excellency
of
glory
reserued
for
me
and
all
his
Saints
in
the
life
to
come
,
I
haue
wherewith
to
comfort
me
aboundantly
in
the
want
of
bodily
sight
.
If
God
haue
made
me
lame
,
&
to
halt
with
my
foot
,
and
therby
want
many
outward
pleasures
,
that
many
seek
and
find
;
yet
if
he
haue
vouchsafed
this
mercy
vnto
me
,
[
d
](A22481-e79600-b)
d
Gal.
2
,
14.
to
make
me
walk
with
a
right
foot
to
the
truth
of
the
Gospell
,
I
cannot
want
sound
comfort
and
inward
peace
to
my
own
soul
.
God
looketh
not
vpon
the
person
of
man
,
he
accepteth
no
man
for
his
outward
forme
and
feature
of
the
body
,
but
looketh
vpon
the
grace
and
garnishing
of
the
heart
;
so
that
albeit
we
be
euery
way
deformed
,
yet
if
we
be
thoroughly
reformed
in
the
inner
man
,
we
shall
bee
accepted
before
him
a
thousande
times
more
,
then
such
as
haue
the
greatest
Ornaments
of
the
body
,
but
haue
nothing
to
decke
and
adorne
the
soule
.
[
It
may
be
he
departed
for
a
season
.
]
Note
heer
how
the
Apostle
describeth
the
sinne
of
Onesimus
committed
against
his
Maister
:
he
doth
not
aggrauate
and
exaggerate
his
offence
with
big
&
swelling
words
,
to
shew
the
greatnes
of
his
sin
,
but
doth
lessen
it
by
gentle
&
mild
termes
wherby
he
calleth
it
.
His
running
away
he
nameth
a
departing
;
his
absence
from
his
Maisters
house
&
seruice
,
the
missing
of
him
as
it
were
an
hour
.
This
the
apostle
speaketh
,
[
c
](A22481-e79650-b)
c
Theophyl
.
in
Philem.
not
so
much
to
asswage
the
anger
of
Philemon
prouoked
thorough
the
offence
of
his
seruant
,
as
to
testify
his
vnfaigned
repentance
,
wherby
he
had
buried
and
blotted
out
the
wickednes
which
he
committed
by
running
from
his
Maister
,
&
by
robbing
of
him
.
[
f
](A22481-e79710-b)
f
Gen.
45
,
5
,
8.
Brethren
sad
and
greeued
with
themselues
,
because
they
had
solde
him
into
Egypt
,
hee
comforteth
them
with
the
prouidence
of
God
,
whose
worke
it
was
to
haue
him
sent
and
sold
into
the
hand
of
strangers
,
Now
then
you
sent
me
not
hither
,
but
the
Lord
,
who
hath
made
me
a
father
vnto
Pharaoh
,
&
Lord
of
all
his
house
,
and
Ruler
throughout
all
the
land
of
Egipt
.
This
we
see
in
the
Lord
himselfe
toward
Iob
,
who
reproued
him
for
much
weaknesse
that
he
had
shewed
in
the
combat
and
tentation
:
yet
[
g
](A22481-e79740-b)
g
Iob.
39
,
37.
and
42
,
6.
when
he
had
repented
in
dust
and
ashes
,
and
laid
his
hand
vpon
his
mouth
,
the
wrath
of
the
Lord
was
kindled
against
his
three
friendes
,
because
they
had
not
spoken
of
him
the
thing
that
is
right
,
like
his
seruant
Iob.
The
like
practise
appeareth
in
Nathan
,
toward
Dauid
,
whom
he
reprooueth
:
first
couertly
and
closely
vnder
a
parable
,
then
openly
and
euidently
he
chargeth
him
with
adultry
and
murther
,
together
with
great
vnthankfulnesse
toward
God
that
had
bin
so
gracious
to
him
;
but
when
he
repented
and
humbled
himselfe
vnder
the
stroke
of
the
two-edged
sword
of
Gods
word
,
saying
,
[
h
](A22481-e79780-b)
h
2
Sam.
12
,
13
I
haue
sinned
against
the
Lord
;
the
Prophet
doth
no
more
vpbraid
him
with
those
foule
and
filthy
sinnes
of
committing
Whoredome
,
and
shedding
of
blood
,
but
said
vnto
him
,
The
Lorde
also
hath
put
away
thy
sinne
,
thou
shalt
not
die
.
Thus
did
Christ
our
Sauiour
deale
with
the
woman
taken
in
adultery
,
euen
in
the
verie
acte
,
brought
before
him
by
the
Scribes
and
Pharisees
,
he
preached
vnto
her
the
Gospell
vpon
her
repentance
,
[
i
](A22481-e79810-b)
i
Iohn
8
,
11.
I
do
not
condemne
thee
,
Go
and
sinne
no
more
.
The
like
we
see
in
the
Apostles
dealing
with
the
incestuous
Corinthian
;
before
his
conuersion
,
the
Apostle
chargeth
him
with
fornication
,
[
k
](A22481-e79830-b)
k
1
Cor.
5
,
1
,
and
2.
Cor.
2
,
6
,
7.
and
Such
fornication
as
is
not
named
among
the
Gentiles
,
that
one
shoulde
haue
his
Fathers
wife
,
and
reprooueth
the
whole
Church
that
they
had
not
put
him
away
from
among
them
:
yet
when
he
had
confessed
his
sinne
,
and
testified
his
repentance
by
his
vnfaigned
sorrow
for
his
sinne
,
the
Apostle
would
haue
his
sinne
forgiuen
,
and
his
person
comforted
,
Least
he
should
be
swallowed
vp
with
ouermuch
heauinesse
.
Likewise
remembring
the
Corinthians
what
they
were
in
the
time
of
their
ignorance
,
Theeues
,
Oppressors
,
Fornicators
,
Idolaters
,
Drunkards
,
Railers
,
&
riotous
persons
,
by
their
conuersion
to
the
Gospell
,
and
Faith
in
Christ
,
they
were
changed
to
a
better
life
,
and
so
could
no
longer
be
charged
by
such
sins
,
[
l
](A22481-e79860-b)
l
1
Cor.
6
,
11.
Ye
are
washed
,
ye
are
sanctified
,
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
&
by
the
spirit
of
our
God
.
Whereby
we
see
this
truth
plainly
prooued
vnto
vs
,
that
it
is
our
duty
not
to
aggrauate
and
amplify
the
sins
of
such
as
haue
repented
them
of
their
sinnes
.
[
m
](A22481-e79900-b)
m
1
Cor.
13
,
4
Loue
is
patient
.
When
Peter
exhorteth
vs
,
that
aboue
all
things
we
should
haue
feruent
loue
among
vs
,
to
the
end
he
may
confirm
his
exhortation
,
and
shew
that
there
is
nothing
more
profitable
vnto
the
faithfull
,
then
to
maintaine
mutuall
Charity
;
hee
bringeth
this
reason
,
[
n
](A22481-e79930-b)
n
1
Pet.
4
,
8
,
Prou.
10
,
12.
For
Loue
couereth
the
multitude
of
sins
.
If
this
loue
rule
in
our
harts
,
&
remaine
among
vs
one
towards
another
,
it
bringeth
excellent
benefits
,
and
we
auoid
inumerable
euils
.
But
if
hatred
beare
sway
,
men
in
byting
and
tearing
one
another
,
are
ready
to
consume
one
another
,
to
reproch
and
detract
one
from
another
,
to
slander
and
defame
,
to
strike
and
quarrel
one
with
another
,
without
measure
or
mercy
.
[
o
](A22481-e79970-b)
o
Ps.
103
,
9
,
10
that
hee
will
not
alwayes
chide
,
nor
keepe
his
anger
for
euer
.
So
ought
we
to
deale
one
toward
another
.
For
,
if
he
doth
not
deale
with
vs
after
our
sinnes
nor
reward
vs
according
to
our
iniquities
,
we
should
haue
compassion
one
toward
another
.
If
he
know
whereof
we
are
made
,
and
remember
that
we
are
but
dust
,
we
must
also
learne
,
that
we
haue
all
neede
to
be
forgiuen
,
as
there
is
no
man
but
desireth
to
be
forgiuen
.
If
then
it
be
auaileable
to
our
Bretherens
good
to
haue
them
reproued
,
wee
ought
not
to
proceede
to
reuiling
of
them
,
and
rayling
vpon
them
for
those
offences
which
they
haue
forsaken
.
This
is
the
reason
touched
by
the
Apostle
,
mentioning
the
transgression
and
conuersion
of
the
incestuous
person
,
who
washed
away
with
his
teares
,
the
guiltinesse
of
his
sinne
,
he
saith
;
[
p
](A22481-e79990-b)
p
2
Cor.
2
,
6
,
7
It
is
sufficient
vnto
the
same
man
,
that
hee
was
rebuked
of
many
,
so
that
now
contrary-wise
,
ye
ought
rather
to
forgiue
him
and
comfort
him
,
&c.
If
then
,
it
be
sufficient
to
reproue
;
then
to
reuile
and
reproach
,
is
more
then
sufficient
,
euen
superfluous
,
and
vnprofitable
,
and
vncharitable
,
as
wee
noted
before
.
[
q
](A22481-e80030-b)
q
1
Cor.
2
,
7.
so
that
now
they
should
confirme
their
loue
toward
him
,
and
freely
forgiue
him
.
Seeing
therefore
,
that
loue
couereth
the
multitude
of
sins
,
seeing
it
sufficeth
to
reproue
the
sinner
,
and
that
it
is
a
duty
belonging
vnto
vs
,
to
testifye
our
forgiuenesse
of
him
that
sinneth
;
we
may
from
all
these
considerations
,
as
from
euident
consequences
conclude
,
that
the
sins
of
our
brethren
,
committed
and
repented
of
,
ought
not
aboue
measure
to
be
stretched
and
augmented
,
but
rather
mittigated
and
lessened
by
vs
.
[
r
](A22481-e80070-b)
r
Math.
10
,
3.
calleth
himselfe
a
Publican
,
for
in
numbering
vp
the
twelue
,
he
mentioneth
himselfe
,
Mathew
that
Publican
.
[
s
](A22481-e80100-b)
s
Math.
9
,
11.
and
therefore
the
Publicans
and
Sinners
are
oftentimes
ioyned
together
.
Now
their
Office
was
,
to
be
Collectors
of
the
Toll
and
tribute
imposed
vpon
them
by
the
Romains
which
was
as
lawfull
for
them
to
gather
,
as
for
the
people
to
pay
.
Hence
it
is
,
that
Iohn
the
Baptist
doth
not
exact
of
the
Publicans
that
came
vnto
him
to
leaue
their
office
,
but
exhorted
them
to
beware
of
bribery
&
oppressions
,
[
t
](A22481-e80120-b)
t
Luke
3
,
13.
Require
no
more
then
that
which
it
appointed
vnto
you
.
So
then
,
the
condition
of
a
Publican
,
&
the
prosession
of
a
Christian
,
may
both
stand
together
;
so
that
a
man
conuerted
to
the
faith
,
may
hold
the
office
,
and
bee
called
by
the
Name
,
without
any
disgrace
of
his
outward
or
inward
calling
.
[
u
](A22481-e80160-b)
u
Esay
5.
20.
euil
good
,
or
good
euil
;
which
put
darknes
for
light
,
&
light
for
darknes
.
If
then
,
we
are
to
speak
of
a
penitents
sins
fauorably
,
&
not
to
deal
rigorously
with
a
Conuert
,
it
seemeth
to
giue
liberty
to
vtter
a
lie
,
&
to
smother
the
truth
.
[
x
](A22481-e80210-b)
x
Heb.
11
,
31.
By
Faith
the
Harlot
Rahab
perished
not
with
them
which
obeyed
not
,
when
she
had
receiued
the
spies
peaceably
.
In
like
maner
Iames
speaketh
,
[
y
](A22481-e80240-b)
y
Iames
2
,
25.
Was
not
Rahab
the
Harlot
iustified
through
workes
,
when
she
had
receiued
the
Messengers
,
&
sent
them
out
another
way
?
Verily
I
say
vnto
you
,
[
z
](A22481-e80280-b)
z
Math.
21
,
31
that
the
Publicans
and
the
Harlots
goe
before
you
into
the
kingdome
of
God
.
Where
he
meaneth
,
that
they
were
such
(
as
the
Apostle
speaketh
of
the
Corinthians
)
but
nowe
they
had
giuen
ouer
that
life
.
Thus
he
saith
of
his
Myracles
that
he
had
wrought
,
[
a
](A22481-e80300-b)
a
Math.
11
,
5.
The
blinde
receiue
sight
,
the
halt
do
walke
,
the
Leapers
are
cleansed
,
the
deafe
heare
,
and
the
dead
are
raised
vp
.
These
men
,
while
these
infirmities
were
vpon
them
,
could
not
be
deliuered
from
them
;
but
he
sheweth
what
they
had
been
,
and
what
they
were
:
they
had
beene
diseased
,
but
now
were
restored
.
So
in
Rahab
,
the
Apostles
testifie
,
what
she
had
beene
,
to
wit
;
an
Harlot
:
and
what
she
is
,
not
any
longer
an
Harlot
,
but
a
true
beleeuer
with
the
people
of
God
.
It
is
added
therefore
,
not
any
way
sounding
to
her
defaming
,
but
to
shewe
the
greatnesse
of
Gods
compassion
,
and
the
soundnesse
of
her
conuersion
.
[
b
](A22481-e80360-b)
b
1
Cor.
6
,
11
Such
were
some
of
you
,
but
now
ye
are
washed
,
now
ye
are
sanctifyed
.
Where
we
see
,
he
maketh
a
flat
opposition
betweene
their
former
estate
before
their
calling
,
and
their
estate
after
their
conuersion
;
and
setteth
a
difference
betweene
that
which
they
were
once
,
and
that
which
they
are
now
.
He
saith
,
such
they
were
,
he
doth
not
say
such
they
are
;
they
were
,
but
nowe
are
not
,
because
they
had
repented
.
The
like
we
see
in
his
affection
towards
one
perticular
member
of
that
Church
(
of
whom
we
spake
before
)
while
he
continued
in
his
Incest
,
he
chargeth
them
to
cast
him
out
from
among
them
;
but
when
he
heard
of
his
sorrow
for
sin
,
and
of
his
repentance
from
dead
works
,
[
c
](A22481-e80380-b)
c
2
Cor.
2
,
8.
he
exhorteth
them
to
confirme
their
loue
toward
him
more
and
more
.
We
see
this
offered
vnto
vs
in
the
example
of
God
and
his
elect
Angelles
.
When
we
haue
sinned
against
the
Lord
,
and
fallen
into
horrible
offences
,
whereby
he
is
dishonoured
,
and
our
Consciences
wounded
,
hee
sendeth
meanes
to
turne
vs
from
our
sinnes
,
and
is
ready
to
forgiue
vs
when
we
repent
;
he
neuer
vpbraideth
vs
with
our
iniquities
that
wee
haue
forsaken
,
but
accepteth
of
vs
as
wee
stand
in
the
state
of
regeneration
.
This
serueth
to
reproue
two
sortes
of
men
:
First
,
such
as
are
so
vncharitable
and
malicious
,
that
they
neuer
forget
the
falles
of
their
Bretheren
,
but
euer
remember
them
,
and
reproach
them
for
them
.
If
any
of
the
faithfull
haue
sodainely
falne
into
any
sinne
,
it
shall
alwayes
bee
laide
to
their
charge
,
and
hit
in
their
teeth
,
and
spread
abroad
from
one
to
another
,
and
bee
made
farre
greater
then
it
is
.
Wherein
,
see
the
peeuishnesse
and
partialitie
of
wicked
men
,
who
loue
their
owne
,
and
beare
with
a
boulster
vp
one
another
in
wickednesse
.
If
the
vngodlie
that
make
a
continuall
practise
of
sinne
,
and
haue
their
whole
delight
therein
,
doe
runne
out
of
one
euill
into
another
,
without
touch
of
conscience
,
without
shame
of
men
,
without
feare
of
God
,
without
turning
of
the
heart
by
repentaunce
:
they
shall
finde
those
that
will
defend
them
,
iustifie
them
,
speake
well
of
them
,
as
if
they
had
committed
no
sinne
.
But
if
any
that
are
true
Beleeuers
,
haue
beene
ouer-taken
by
the
suggestion
of
the
Deuill
,
and
the
corruption
of
the
flesh
;
one
fall
of
theirs
shall
neuer
be
forgotten
,
it
shall
alwaies
be
kept
on
foote
,
it
shall
runne
in
the
mindes
and
mouths
of
prophane
men
,
as
if
it
had
not
beene
forgiuen
them
:
whereas
a
thousand
enormities
of
lewd
and
vngodly
men
are
passed
ouer
,
and
neuer
spoken
off
.
The
World
loueth
her
owne
,
and
speaketh
well
of
her
owne
,
euen
of
such
as
God
abhorreth
.
As
for
the
Godly
that
desire
to
please
God
,
it
cannot
abide
them
,
all
their
actions
are
narrowly
pryed
and
searched
into
,
and
neuer
were
they
so
much
hated
as
in
these
our
daies
.
Seeing
then
we
haue
to
doe
with
such
sharp
sighted
Eagels
,
that
behold
all
,
and
more
then
all
that
we
doe
,
who
like
deceitfull
Worke-men
,
are
ready
to
stretch
them
vpon
the
tender-hookes
,
and
like
slubbering
Surgions
,
spare
not
to
make
the
wound
wider
then
it
is
,
whereas
they
ought
to
seeke
to
cure
and
heale
it
:
let
vs
looke
more
earnestly
into
our
owne
waies
,
and
know
that
we
haue
a
thousand
eyes
fixed
vpon
vs
,
and
a
thousand
mouths
that
will
be
opened
against
vs
,
and
ten
thousand
eares
that
are
prepared
to
listen
to
any
slanders
and
surmises
that
shall
be
reported
of
vs
.
Thus
shall
we
take
profit
and
reape
a
benefit
euen
by
our
enemies
.
Thus
we
see
how
they
are
reprooued
that
vpbraide
men
with
their
sinnes
which
they
haue
repented
off
,
and
doe
not
acknowledge
the
change
that
is
wrought
in
them
;
not
by
Men
,
but
by
God
.
He
that
is
truely
conuerted
,
is
made
a
new
man
,
and
hath
a
new
work
begun
in
him
,
so
that
his
olde
workes
are
renounced
,
and
no
man
abhorreth
them
more
then
himselfe
,
no
man
is
greeued
for
them
so
much
as
himselfe
.
If
then
we
truely
loue
our
Bretheren
,
especiallie
whom
we
see
to
be
sorry
for
their
sinnes
past
,
we
will
thinke
of
them
with
all
Charitie
,
we
will
speake
to
them
with
all
gentlenesse
,
we
will
haue
no
euill
suspicion
of
them
,
wee
will
not
hinder
their
good
Name
:
so
that
when
they
are
euill
spoken
off
by
others
,
we
will
endeuour
to
excuse
them
,
to
burie
their
faultes
,
and
to
saue
their
credit
.
True
it
is
,
wee
must
not
allow
of
wickednesse
,
[
d
](A22481-e80400-b)
d
Esay
5
,
20.
nor
call
euill
good
;
but
such
as
haue
offended
vs
,
we
must
beare
with
them
,
and
deale
with
them
by
admonitions
,
exhortations
,
reproofes
,
&
threatnings
,
labouring
thereby
to
heale
them
,
&
to
giue
a
remedy
vnto
them
.
Now
,
if
such
be
worthy
reproofe
and
reprehension
,
that
remember
the
offences
of
their
Neighbours
,
which
before
they
haue
practised
,
and
now
haue
renounced
:
how
much
more
are
they
to
be
condemned
,
that
mocke
and
deride
such
as
haue
vnblameable
infirmities
,
and
are
blinde
,
or
deafe
,
or
lame
,
or
any
way
blemished
in
their
bodies
.
The
Wise-man
teacheth
in
the
Booke
of
the
Prouerbs
,
[
e
](A22481-e80420-b)
e
Prou.
17
,
5.
That
he
which
mocketh
the
poore
,
reproacheth
him
that
made
him
.
So
it
may
be
truely
saide
,
that
whosoeuer
reproacheth
his
Brother
for
his
blindenesse
,
or
lamenesse
,
or
deafenesse
,
or
deformitie
,
reproacheth
God
that
hath
made
him
so
.
And
who
knoweth
what
hangeth
ouer
his
owne
head
?
Or
what
iudgement
may
fall
vpon
himselfe
or
his
?
The
little
Children
that
came
out
of
Beth-ell
,
mocked
the
Prophet
,
and
said
vnto
him
;
[
f
](A22481-e80450-b)
f
2
King
.
2
,
23
,
24.
Come
vp
thou
Bald-head
,
come
vp
thou
Bald-head
.
Where
we
see
they
scoffed
at
him
for
his
infirmitie
:
but
what
followed
?
He
turned
about
and
looked
on
them
,
and
curssed
them
in
the
name
of
the
Lord
;
and
two
Beares
came
out
of
the
Forrest
,
and
tare
in
peeces
two
and
fortie
Children
of
them
.
A
greeuous
iudgment
fell
vpon
them
,
notwithstanding
the
tendernesse
of
their
age
:
and
they
are
made
an
example
vnto
vs
,
to
teach
vs
to
beware
,
that
we
make
not
a
mocke
at
the
miseries
of
others
.
It
is
our
dutie
rather
to
pittie
them
,
and
shew
compassion
toward
them
;
to
defend
them
,
not
to
offend
them
;
to
comfort
them
in
their
affliction
,
not
to
lay
an
heauier
burthen
vpon
them
.
This
is
a
notable
comfort
vnto
all
Parents
,
when
they
haue
Children
borne
vnto
them
any
way
blemished
and
deformed
,
that
they
doe
not
therefore
cease
to
loue
them
,
that
they
ought
not
to
be
ashamed
of
them
,
that
they
should
not
neglect
the
education
of
them
,
but
rather
be
the
more
carefull
to
traine
them
vp
in
the
feare
of
God
,
which
shall
more
beautifie
them
,
then
their
blindenesse
or
lamenesse
shall
bee
able
to
blemish
them
.
For
it
may
be
,
that
God
will
giue
vnto
vs
more
comfort
by
them
,
then
by
all
the
rest
that
haue
the
ornaments
of
Nature
.
And
if
we
thinke
them
to
bee
greater
sinners
then
other
men
,
because
they
suffer
such
things
,
and
haue
those
infirmities
,
we
are
deceiued
.
When
the
Disciples
asked
Christ
concerning
the
blinde
man
,
[
g
](A22481-e80470-b)
g
Iohn
9
,
2
,
3.
Who
did
sinne
,
this
Man
or
his
Parents
,
that
he
was
borne
blinde
?
Iesus
answered
;
Neither
hath
this
man
sinned
nor
his
Parents
,
but
that
the
workes
of
God
should
be
shewed
on
him
.
So
then
,
these
wants
that
appeare
in
many
;
as
the
blindnesse
of
the
eies
,
the
lamenesse
of
the
foot
,
the
deafenesse
of
the
eare
,
the
baldnesse
of
the
head
,
the
maymednesse
of
the
hand
,
the
stuttering
of
the
tongue
,
the
crookednesse
of
the
body
,
the
deformitie
of
the
face
,
or
other
defects
of
nature
,
are
not
in
themselues
sins
,
but
infirmities
without
blame
or
blot
,
which
are
not
to
be
charged
vpon
those
that
haue
them
.
If
we
be
carefull
to
eschew
the
blemishes
of
the
Soule
,
that
make
vs
vgly
Monsters
,
and
misshapen
Creatures
in
the
sight
of
God
,
we
are
blessed
&
happy
:
as
for
outward
deformities
,
they
shall
all
be
done
away
,
when
this
Mortall
shall
put
on
immortality
;
and
this
corruption
put
on
incorruption
,
so
that
we
shall
bee
made
like
vnto
Christ
our
Sauiour
in
glory
.
[
h
](A22481-e80550-b)
h
Math.
23
,
15.
Would
compasse
Sea
and
Land
to
make
one
of
their
Sect
and
profession
:
they
spared
no
labour
to
win
them
vnto
them
.
How
much
more
then
ought
wee
to
endeuour
to
encourage
all
that
be
comming
on
,
and
to
kindle
good
thinges
appearing
in
them
?
Our
Sauiour
teacheth
;
[
i
](A22481-e80570-b)
i
Luke
15
,
10.
That
there
is
ioy
in
the
presence
of
the
Angels
of
God
,
for
one
Sinner
that
conuerteth
.
Thus
it
ought
to
be
with
the
members
of
the
Church
,
when
they
see
the
encrease
thereof
,
nothing
should
so
reioyce
them
,
as
when
an
accesse
is
made
and
added
thereunto
.
If
the
body
had
long
lacked
the
vse
of
one
part
,
and
should
see
the
same
restored
vnto
it
,
would
not
the
rest
of
the
members
much
reioyce
?
Yes
,
no
doubt
.
So
when
we
see
one
of
the
Sheepe
of
Christ
,
that
hath
wandered
farre
from
the
Sheepe-fold
,
brought
home
,
and
following
the
true
Shepheard
,
we
cannot
but
receiue
great
consolation
by
it
.
It
is
a
true
saying
,
that
there
are
many
Wolues
within
,
and
many
Sheepe
without
.
Some
there
are
that
lurk
in
the
bosome
of
the
Church
,
which
depart
out
of
it
,
and
are
found
to
be
indeede
no
better
then
Wolues
.
Others
,
are
for
a
time
out
of
the
Church
,
and
are
as
sauage
and
cruell
Wolues
,
who
in
the
end
are
gathered
home
,
and
are
in
the
number
of
the
Sheepe
of
Christ
.
Such
a
one
was
Saint
Paule
,
who
was
a
Persecuter
:
such
were
many
that
were
the
Crucifiers
of
Christ
,
yet
were
the
Sheepe
and
Lambes
that
belong
vnto
Christ
.
When
these
ioyne
themselues
to
the
Church
,
and
are
conuerted
vnto
the
Faith
,
their
former
life
led
in
ignorance
and
blindnesse
,
must
be
forgotten
,
and
we
are
to
reioyce
at
their
conuersion
.
Did
any
of
the
Church
euer
reproach
Paule
with
his
blasphemy
against
God
,
with
his
oppression
of
the
Saints
,
and
breathing
out
threatnings
against
the
Disciples
of
Christ
,
when
once
he
became
a
beleeuer
?
Did
any
tell
Peter
in
scorne
and
contempt
,
that
he
was
a
denyer
of
his
Maister
,
a
Swearer
and
cursser
that
he
knew
him
not
,
after
that
he
had
testified
the
truth
of
his
repentance
by
the
bitternesse
of
his
teares
,
for
his
weakenesse
that
he
had
shewed
?
Did
any
obiect
to
Noah
his
drunkennesse
,
or
to
Lot
his
Incest
,
or
to
Salomon
his
Idolatry
?
No
man
laid
any
of
these
things
vnto
their
charge
,
neither
were
they
hated
for
them
.
Hence
it
is
,
that
the
Prophet
Daniell
hauing
denounced
a
great
iudgement
to
be
accomplished
against
Nabuchadnezzar
,
for
his
cruelty
and
oppression
,
saith
vnto
him
;
[
k
](A22481-e80690-b)
k
Dan.
4
,
24.
O
King
,
let
my
counsell
be
acceptable
vnto
thee
,
and
breake
off
thy
sinnes
by
righteousnesse
,
and
thine
iniquities
by
mercy
toward
the
poore
:
Loe
,
let
there
be
an
healing
of
thine
error
.
Where
he
sheweth
,
that
howsoeuer
hee
greeuously
sinned
and
prouoked
God
to
wrath
,
yet
if
he
could
repent
of
his
former
waies
,
all
his
wounds
should
be
healed
,
and
the
iudgements
of
God
should
be
reuersed
and
reuoked
.
This
serueth
to
reprooue
those
that
regard
not
the
repentance
of
those
that
haue
sinned
,
nor
esteeme
of
them
any
whit
the
better
.
These
were
the
Nouatians
,
[
l
](A22481-e80720-b)
l
Magdeb.
Centur.
3.
cap.
5.
that
gloried
of
a
kind
of
purity
and
perfection
in
themselues
,
and
denyed
Saluation
to
those
that
denyed
Christ
in
persecution
,
and
to
such
as
fell
into
sinne
after
Baptisme
;
yea
,
albeit
they
did
repent
.
But
God
delighteth
not
in
the
death
of
a
Sinner
,
but
that
hee
should
liue
.
It
is
our
duty
[
m
](A22481-e80750-b)
m
Cyprian
.
epist.
2.
lib.
4.
to
raise
vp
them
that
are
fallen
,
and
to
heale
the
broken-hearted
,
after
the
example
of
Christ
,
who
will
not
breake
the
bruised
Reede
,
nor
quench
the
smoaking
Flaxe
.
And
if
we
be
commaunded
to
leaue
ninetie
and
nine
in
the
Wildernesse
,
seeking
that
which
is
lost
,
and
bearing
it
home
vpon
our
shoulders
:
how
much
are
they
to
be
reprooued
that
keep
them
from
the
Sheep-fold
that
are
come
vnto
it
,
and
barre
the
doore
against
them
that
desire
to
enter
?
The
Apostle
saith
;
[
n
](A22481-e80780-b)
n
1
Cor.
9
,
22.
That
to
the
weake
he
became
as
weake
,
that
he
might
winne
the
weake
;
and
he
was
made
all
thinges
to
all
Men
,
that
he
might
by
all
meanes
saue
some
.
The
Lord
Iesus
calleth
the
Church
of
Ephesus
[
o
](A22481-e80810-b)
o
Reuel.
2
,
5.
to
repentance
,
To
remember
from
whence
they
were
fallen
,
and
to
do
their
first
workes
:
Now
hee
would
neuer
haue
exhorted
them
to
repentance
,
except
there
had
beene
pardon
and
forgiuenesse
for
the
Penitent
.
If
any
should
say
to
the
Husbandman
,
follow
thy
businesse
,
till
thy
ground
,
plough
thy
fieldes
,
sow
thy
Corne
,
but
thou
shalt
see
no
encrease
,
thou
shalt
gather
in
no
haruest
,
thou
shalt
haue
no
fruit
of
thy
labour
:
doe
we
thinke
that
by
this
meanes
he
could
be
encouraged
or
stirred
vp
to
labour
?
Or
if
the
Maister
of
a
Ship
should
bid
the
Marriners
in
a
tempest
and
storme
to
looke
to
their
Tacklings
,
and
euery
one
to
work
with
his
hands
in
his
place
wherin
he
was
set
,
and
withall
should
tell
them
(
when
they
had
done
all
)
that
they
should
neither
saue
the
Ship
,
nor
the
liues
of
such
as
were
in
the
Ship
,
it
were
a
cold
comfort
,
or
rather
a
certaine
discomfort
.
In
like
manner
,
what
should
it
auaile
to
exhort
and
excite
any
to
repentance
,
and
to
call
vpon
them
to
turne
vnto
God
,
when
in
the
meane
season
,
we
barre
them
from
saluation
,
and
hedge
vp
the
way
that
leadeth
vnto
eternall
life
,
that
they
cannot
enter
into
it
,
albeit
they
do
repent
and
returne
vnto
him
?
So
then
,
there
is
greater
mildnesse
and
moderation
required
of
vs
,
&
we
must
labor
to
suppresse
hatred
and
malice
toward
our
Brethren
,
If
any
be
sudainly
ouertaken
[
p
](A22481-e80840-b)
p
Gala.
6
,
1
,
2.
by
the
snares
of
Satan
,
and
the
subtilty
of
sinne
,
let
vs
restore
them
with
the
spirit
of
lenity
,
considering
our selues
,
least
we
also
bee
tempted
.
Let
vs
not
bee
glad
at
their
fals
,
nor
triumph
at
the
victorie
which
Satan
seemeth
to
haue
gotten
,
but
rather
mourne
for
them
,
and
helpe
them
out
of
their
danger
.
We
are
commanded
in
the
Law
,
when
wee
see
the
Asse
of
our
enemy
to
couch
downe
vnder
his
burden
,
[
q
](A22481-e80850-b)
q
Exod.
23
,
5.
not
to
cease
or
falle
to
lift
him
vp
:
how
much
more
ought
we
to
support
the
weakenesse
,
to
asswage
the
sorrow
,
to
beare
the
infirmitie
,
and
to
releeue
the
misery
of
our
Brother
?
It
is
the
manner
of
vngodly
persons
,
to
make
it
their
daily
sport
in
their
deuillish
meetings
,
to
insult
ouer
him
,
and
to
leape
vpon
his
backe
with
all
the
reproach
and
infamy
that
they
can
deuise
to
lay
vpon
him
.
But
it
skilleth
not
what
such
foule
mouths
do
vtter
,
they
shall
one
day
reap
the
reward
of
their
mallice
,
and
the
penitent
person
that
holdeth
his
peace
,
shall
find
in
the
end
the
fruit
of
his
patience
.
[
r
](A22481-e80890-b)
r
Mich.
7
,
19.
Ier.
31
,
33
,
34.
he
throweth
it
into
the
Sea
,
into
the
bottome
of
the
Sea
,
that
it
may
neuer
arise
againe
to
our
confusion
and
condemnation
,
and
hee
remembreth
it
no
more
.
As
farre
as
the
East
is
from
the
West
,
[
s
](A22481-e80910-b)
s
Psal.
103
,
12.
and
32
,
1
,
2.
so
farre
hath
he
remooued
our
sins
from
vs
,
as
the
Prophet
speaketh
,
so
that
they
are
so
far
taken
out
of
his
sight
,
that
they
and
we
shall
neuer
meet
together
.
He
couereth
them
,
and
will
not
impute
them
vnto
vs
;
[
t
](A22481-e80930-b)
t
Col.
1
,
21
,
22
So
that
we
which
were
in
times
past
strangers
and
enemies
,
are
now
reconciled
,
beeing
made
holy
and
vnblameable
,
and
without
fault
in
his
sight
.
If
then
God
doe
couer
them
when
we
repent
,
who
are
we
that
goe
about
to
vncouer
them
?
If
he
doe
not
impute
them
,
why
should
we
lay
them
to
their
charge
,
who
haue
a
discharge
from
God
,
who
hath
cancelled
the
band
and
hand-writing
that
was
against
them
?
If
God
haue
washed
and
wiped
away
the
filthinesse
of
them
,
why
should
any
man
cast
the
mire
of
them
in
their
faces
againe
?
The
most
expert
and
excellent
Phisitian
,
cannot
cure
a
deep
wound
&
a
festered
sore
,
but
some
scarre
will
remain
,
and
some
print
in
the
flesh
is
left
behinde
:
but
God
so
healeth
our
infirmities
,
that
he
taketh
away
the
staine
,
the
guilt
,
and
the
punishment
,
that
no
token
,
no
marke
,
no
signe
of
his
wrath
and
indignation
euer
appeareth
to
appall
vs
,
or
dismay
vs
.
This
is
the
great
loue
and
vnspeakeable
mercy
of
God
toward
the
broken
heart
and
contrite
Spirit
.
He
that
hath
beene
an
Adulterer
,
and
hath
repented
of
his
vncleannesse
,
is
no
Adulterer
.
He
that
hath
beene
a
Drunkard
,
and
repenteth
of
the
beastlinesse
and
abuse
of
the
good
Creatures
of
GOD
,
is
no
longer
a
Drunkard
.
He
that
hath
beene
an
Enemy
and
hinderer
of
Gods
word
,
and
now
loueth
it
aboue
Siluer
and
Gold
,
is
no
more
an
enemy
,
but
a
friend
of
the
Gospell
.
He
that
hath
beene
a
Swearer
and
Blasphemer
,
and
repenteth
of
his
blasphemies
,
is
not
a
blasphemer
.
He
that
hath
beene
a
prophaner
of
the
Lordes
Sabbaoths
,
and
now
is
carefull
to
sanctifie
them
,
and
spend
them
in
holie
exercises
,
is
no
longer
a
prophane
person
.
True
it
is
,
these
men
haue
beene
such
,
but
when
they
see
their
sinnes
,
hate
them
,
forsake
them
,
are
greeued
for
them
,
and
are
departed
from
them
,
true
repentance
is
as
the
Fullers
Sope
to
wash
them
,
and
to
make
them
whiter
then
the
Snow
.
We
must
therefore
make
a
great
difference
,
betweene
that
which
they
haue
beene
,
and
that
which
they
are
.
Shall
we
say
,
that
he
,
who
is
come
to
mans
estate
,
and
hath
put
away
childishnesse
,
is
still
a
Babe
and
Suckling
,
as
Infant
and
Child
,
because
once
he
was
so
?
Or
shall
we
say
,
that
hee
,
who
is
made
a
Free-man
,
and
had
serued
out
his
Prentishippe
,
is
a
Bond-man
still
,
and
vnder
the
iurisdiction
of
another
,
because
that
once
he
was
so
?
In
like
manner
,
shall
wee
change
our
Bretheren
to
be
Children
in
knowledge
,
to
be
the
Seruants
of
sinne
,
and
Bond-slaues
of
Sathan
,
because
they
were
so
in
the
time
of
their
ignorance
,
before
God
gaue
vnto
them
repentance
,
that
they
might
come
out
of
these
snares
wherein
they
were
holden
Captiues
?
Nay
,
I
will
say
more
,
whosoeuer
reuileth
and
reprocheth
him
with
his
Adultery
,
Idolatry
,
Blasphemy
,
Drunkennesse
,
or
Prophanesse
,
that
hath
fallen
into
these
offences
,
but
dwelleth
not
nor
delighteth
in
them
,
is
a
malicious
enemie
,
a
false
accuser
,
a
slanderer
and
lyer
against
his
Brother
.
The
Apostle
Peter
[
u
](A22481-e80960-b)
u
Math.
26
,
69.
denied
his
Maister
(
as
we
shewed
before
)
he
forsware
him
,
and
curssed
himselfe
if
he
knew
the
Man
,
which
he
did
through
feare
to
saue
his
life
.
But
because
he
went
immediatly
out
of
the
High-Priests
Hall
,
and
wept
bitterlie
,
did
any
of
the
rest
euer
vpbraid
him
,
and
reproach
him
with
Apostacy
,
with
swearing
,
with
curssing
,
with
his
infirmitie
and
presumption
?
All
they
therefore
are
led
by
another
Spirit
then
the
Disciples
were
,
who
despightfullie
cast
them
in
the
teeth
with
their
sinnes
,
which
are
more
odious
and
greeuous
to
them
,
then
to
those
that
set
them
afoote
,
and
blaze
them
abroad
to
their
disgrace
.
This
is
a
great
comfort
,
and
bringeth
wonderfull
peace
of
conscience
to
all
those
that
truely
repent
of
all
their
sinnes
past
,
which
they
haue
followed
with
greedinesse
:
seeing
,
that
as
God
forgiueth
them
,
so
he
will
not
haue
others
to
charge
them
with
them
.
For
if
the
Lord
and
Maister
of
vs
all
remit
them
,
we
are
not
to
charge
our
Fellow-Seruants
with
them
.
If
the
Prince
forgiue
,
vpon
the
sorrow
and
submission
of
his
Vassall
,
the
Treason
intended
against
his
person
,
shall
the
subiect
dare
to
call
him
Traytor
,
seeing
the
Princes
pardon
is
the
Subiects
protection
and
discharge
?
If
the
Father
forgiue
the
Childe
his
disobedience
,
[
x
](A22481-e80980-b)
x
Luke
15
,
29.
shall
the
rest
of
his
Brethren
speake
euill
of
him
,
and
alwaies
keepe
it
in
fresh
remembrance
?
If
these
thinges
were
duelie
regarded
and
rightlie
considered
of
vs
,
we
would
not
lye
one
houre
in
our
sinnes
,
but
make
hast
to
be
reconciled
vnto
God
,
that
so
we
may
abolish
the
guiltinesse
and
greeuousnesse
,
together
with
the
infamy
of
them
.
Hence
it
is
,
that
the
Apostle
saith
;
[
y
](A22481-e80990-b)
y
Rom.
6
,
19
,
20
,
21
,
22.
As
ye
haue
giuen
your
members
seruants
to
vncleannesse
,
and
to
iniquitie
,
to
commit
iniquitie
,
so
now
giue
your
members
seruants
vnto
righteousnesse
,
in
holinesse
:
for
when
yee
were
the
Seruants
of
sinne
,
yee
were
freed
from
righteousnesse
.
What
fruit
had
ye
then
,
in
those
things
whereof
yee
are
now
ashamed
?
For
the
end
of
those
thinges
is
death
,
but
now
being
freed
from
sin
,
and
made
Seruants
vnto
God
,
ye
haue
your
fruit
in
holinesse
,
and
the
end
euerlasting
life
.
Where
he
teacheth
,
that
such
as
continue
in
their
sinnes
,
are
as
dead
trees
,
or
as
rotten
branches
that
bringeth
forth
no
fruit
:
but
they
that
are
made
free
from
sinne
,
are
made
the
Seruants
of
righteousnesse
.
The
Tree
that
hath
a
long
time
brought
forth
no
fruit
,
when
once
it
beginneth
to
bring
forth
good
fruit
,
cannot
be
called
an
euill
tree
.
The
ground
that
beginneth
to
yeelde
plentifull
encrease
,
cannot
be
called
barren
,
whatsoeuer
it
hath
been
in
times
past
.
So
is
it
with
euery
one
of
vs
,
we
are
accounted
Trees
of
righteousnesse
,
and
fruitfull
ground
,
so
soone
as
we
lay
aside
the
vnsauory
fruits
of
wickednesse
.
Wherefore
,
whensoeuer
we
heare
the
taunts
and
reproaches
of
vncharitable
men
,
cast
out
against
vs
for
such
sinnes
as
we
haue
long
agoe
left
,
let
vs
not
be
greeued
at
them
,
nor
sorrowfull
for
them
,
nor
seeke
reuenge
against
them
,
but
rather
comfort
our selues
in
this
,
both
that
God
hath
giuen
vs
repentance
to
see
and
forsake
our
sinnes
,
which
before
we
made
our
chiefest
pleasure
,
and
that
he
hath
pardoned
them
in
his
Sonne
,
and
will
neuer
lay
them
to
our
charge
,
so
that
he
accounteth
them
as
if
they
had
neuer
beene
committed
,
and
accepteth
of
vs
,
as
if
we
neuer
had
offended
him
.
As
for
the
vngodly
,
that
haue
sinne
raigning
in
them
,
and
neuer
truely
repented
of
heir
sinne
,
they
may
and
ought
to
be
charged
with
their
sins
,
and
as
we
find
them
in
the
present
time
to
be
,
so
we
may
iustly
account
of
them
,
so
we
may
truelie
call
them
,
and
so
we
may
censure
them
and
pronounce
of
them
.
For
as
it
is
lawfull
to
call
a
Spade
,
a
Spade
:
so
he
that
is
knowne
to
liue
still
in
Adultery
,
may
be
named
and
noted
to
be
an
Adulterer
,
and
a
filthy
liuer
.
He
that
maketh
a
continuall
practise
of
drunkennesse
,
and
is
resolued
to
remaine
in
it
,
may
be
called
a
drunken
beast
,
a
drunken
sot
,
a
drunken
companion
,
and
we
need
craue
no
pardon
if
we
giue
him
that
stile
.
He
that
regardeth
not
the
hearing
of
Gods
word
,
but
liueth
in
open
contempt
of
God
,
and
of
his
ordinances
,
may
be
iustly
branded
with
the
reproach
of
his
sinne
,
and
may
be
called
the
enemy
of
all
righteousnesse
,
and
the
Childe
of
the
Deuill
.
We
know
,
that
Iudas
through
couetousnesse
betrayed
his
Maister
,
and
when
hee
had
done
,
he
dispared
of
pardon
and
hanged
himselfe
:
the
reproach
of
this
fact
and
offence
,
remaineth
to
this
day
,
and
shall
neuer
be
blotted
out
,
but
he
is
called
Iudas
the
Traytor
,
and
Sonne
of
perdition
.
Math.
10.
4.
Actes
1.
16.
17.
And
thus
the
case
standeth
with
all
other
vnrepentant
Sinners
,
that
vse
not
the
remedy
appointed
of
God
to
bring
them
out
of
the
state
of
damnation
,
into
the
way
of
saluation
.
Hereupon
we
see
the
Prophet
Esay
,
Chap.
1.
calleth
them
[
z
](A22481-e81070-b)
z
Esay
10
,
4
,
10.
and
57
,
3.
the
Princes
of
Sodome
,
and
the
people
of
Gomorah
,
a
sinfull
Nation
,
a
people
laden
with
iniquity
,
a
seed
of
the
wicked
,
corrupt
children
,
Witches
Children
,
the
seed
of
the
Adulterer
,
and
of
the
Whore
.
Christ
calleth
the
Pharisies
[
a
](A22481-e81100-b)
a
Math.
3
,
7.
Iohn
8
,
44.
a
brood
of
Vipers
,
blind
Guids
,
Hypocrites
,
such
as
were
of
their
Father
the
Deuill
.
This
appeareth
in
the
Psalme
,
where
the
Prophet
speaking
of
such
as
hated
to
be
reformed
,
and
cast
the
words
of
God
behind
them
,
saith
;
[
b
](A22481-e81110-b)
b
Psal.
50
,
18
,
19
,
20
,
21
,
22.
When
thou
seest
a
Theefe
thou
runnest
with
him
,
and
thou
art
partaker
with
the
Adulterer
:
thou
giuest
thy
mouth
to
euill
,
and
with
thy
tongue
thou
forgest
deceit
:
thou
sittest
and
speakest
against
thy
Brother
,
and
slanderest
thy
Mothers
Son
:
these
things
hast
thou
done
,
and
I
held
my
tongue
:
therefore
thou
thoughtest
that
I
was
like
thee
,
but
I
will
reproue
thee
,
and
set
them
in
order
before
thee
:
O
consider
this
,
ye
that
forget
God
,
least
I
teare
you
in
peeces
,
and
there
be
none
that
can
deliuer
you
.
Where
we
see
,
he
layeth
to
their
consciences
their
sinnes
,
and
applyeth
vnto
them
the
iudgements
of
God
that
did
hang
ouer
them
:
so
that
thereupon
he
calleth
them
to
serious
and
earnest
consideration
of
their
former
workes
,
thereby
to
draw
them
to
repentance
.
These
are
they
that
broach
and
belch
out
of
their
enuious
hearts
and
filthy
mouths
,
and
stinking
breathes
,
all
the
venome
that
lyeth
hidden
within
them
against
the
godlie
,
when
they
can
espy
any
of
them
(
who
haue
their
weaknesse
as
other
men
,
and
being
left
vnto
themselues
,
cannot
but
fall
)
to
be
ouertaken
with
the
frailty
of
the
flesh
;
Oh
(
say
they
)
these
are
the
holie
men
,
these
are
the
holie
Brethren
,
these
are
the
godly
folke
:
see
,
see
what
they
are
,
none
are
worse
people
then
they
.
These
men
haue
quicke
eies
to
see
their
sins
,
but
they
are
blind
and
cannot
see
their
repentance
.
They
know
what
they
haue
committed
,
but
they
are
ignorant
and
will
not
know
that
their
sins
are
remitted
,
and
that
whatsoeuer
the
Son
of
God
remitteth
,
ought
not
to
be
retained
and
remembred
of
the
Sons
of
men
.
It
is
no
disgrace
to
a
man
to
haue
beene
wicked
and
infamous
for
his
offences
,
if
he
be
throughlie
changed
and
altered
:
for
their
reformation
giueth
them
more
grace
and
honour
with
God
and
all
good
men
,
then
their
former
life
doth
shame
and
discredit
.
The
Apostle
saith
;
[
c
](A22481-e81150-b)
c
Act.
17
,
30
,
31.
The
time
of
this
ignorance
God
regarded
not
,
but
now
he
admonisheth
all
men
euery
where
to
repent
,
because
he
hath
appointed
a
day
in
which
he
would
iudge
the
World
.
Secondlie
,
they
are
reprooued
that
lessen
the
sinnes
of
the
impenitent
,
and
mollifie
them
with
gentle
Plaisters
,
thereby
hartning
and
hardning
them
in
their
sinnes
,
thereby
fawning
vpon
them
,
and
flattering
them
in
their
wickednesse
.
They
are
men
of
the
prophane
World
like
themselues
;
and
therefore
their
sinnes
shall
bee
no
sinnes
,
and
their
great
sinnes
are
little
motes
that
cannot
be
seene
.
It
hath
alwaies
bin
a
[
d
](A22481-e81170-b)
d
Thucid.
lib.
3.
Plutarch
.
in
Solom
.
Ouid.
Nominibus
mollire
licet
mala
.
practise
and
ancient
custome
among
euill
Men
,
to
lessen
odious
vices
,
&
to
abate
them
with
softer
and
milder
tearmes
:
and
that
fraude
and
fashion
was
neuer
neuer
more
frequent
,
then
where
the
vice
was
most
common
.
Thus
it
is
,
when
Theeues
are
called
Taking-men
:
Couetous
persons
,
Thrifty-Liuers
:
Thus
Adultery
is
accounted
but
a
tricke
of
youth
;
fighting
and
quarrelling
is
named
man-hood
;
drunkennesse
is
reputed
good
fellowship
,
and
Drunkards
the
onely
good
fellowes
.
Thus
is
sinne
extenuated
and
diminished
by
those
that
know
not
the
Nature
of
sinne
;
and
therefore
seeke
to
blaunch
the
foulenesse
and
filthinesse
of
it
,
to
which
they
are
so
continuallie
accustomed
.
But
howsoeuer
these
men
account
of
sinne
,
and
whatsoeuer
they
call
it
,
they
shall
find
that
the
lessening
of
it
,
is
the
way
to
encrease
it
,
and
the
diminishing
of
it
,
is
the
meanes
to
make
it
greater
.
If
we
would
haue
our
sinnes
and
offences
not
to
come
into
account
,
we
must
forsake
them
,
and
repent
of
them
.
Thirdlie
,
it
reprooueth
such
as
disclose
and
reueale
a
Penitents
confession
.
When
our
Brethren
in
the
anguish
of
their
Soules
,
and
in
a
feeling
of
the
horror
of
sinne
,
haue
sought
peace
and
comfort
at
our
handes
,
and
haue
discouered
their
offences
that
trouble
them
to
vs
,
as
the
sicke
man
doth
his
disease
to
the
Physition
that
hee
may
bee
healed
:
it
is
our
dutie
to
comfort
them
,
not
to
disgrace
them
;
to
conceale
them
,
not
to
reueale
them
;
to
hide
them
,
not
to
publish
them
and
blaze
them
abroad
,
to
their
disgrace
and
discredit
.
True
it
is
,
when
euill
is
opened
vnto
vs
,
[
e
](A22481-e81210-b)
e
Alexand.
Hal.
part
.
4.
Quest.
28.
membr.
2.
art.
2.
Siluest
in
Confess.
3.
nume.
2.
not
past
,
or
present
,
but
to
be
done
afterward
,
as
if
a
man
confesse
his
determination
and
resolution
to
commit
Murthers
,
we
are
not
tied
to
couer
and
conceale
it
,
but
are
bound
to
manifest
and
make
it
knowne
.
This
sheweth
the
wonderfull
abuse
of
the
Church
of
Rome
committed
in
holie
thinges
,
and
thinges
supposed
by
them
to
be
holie
.
The
Sacrament
of
the
Lordes
Supper
is
most
horribly
prophaned
of
them
,
which
being
instituted
in
remembrance
of
the
death
of
Christ
,
to
assure
vs
of
our
spirituall
communion
in
him
,
and
of
our
spirituall
nourishment
from
him
,
is
often
receiued
of
them
to
combine
them
together
in
wickednesse
,
and
to
take
securitie
thereby
one
of
another
,
not
to
reueale
the
Treasons
and
Conspiracies
that
are
plotted
among
them
.
Thus
it
is
in
the
supposed
Sacrament
of
Pennance
,
when
they
would
reueale
the
hidden
mischeefe
and
poysons
of
their
hearts
,
to
the
Priestes
and
Iesuits
their
Confessors
,
they
will
seeme
to
doe
it
by
way
of
confession
,
that
so
it
might
be
(
as
it
were
)
locked
vp
and
sealed
with
this
Seale
,
as
a
secret
neuer
to
bee
disclosed
and
discouered
.
Thus
is
confession
become
nothing
else
but
a
couer
of
Treason
and
Rebellion
.
But
when
our
Brethren
being
afflicted
in
Conscience
,
and
wounded
with
the
Darts
of
Satan
,
and
the
poyson
of
sinne
,
shall
accuse
themselues
,
and
confesse
some
haynous
sinne
committed
that
lyeth
heauy
vpon
them
,
and
can
find
no
comfort
in
concealing
of
it
,
but
greater
horror
,
&
thereby
are
brought
to
the
gates
of
Hell
;
and
like
to
be
swallowed
vp
in
despaire
,
when
they
shall
(
I
say
)
confesse
to
the
glorie
of
God
,
and
the
shaming
of
themselues
,
the
wickednesse
of
their
hearts
and
handes
,
we
are
not
to
vtter
it
to
others
to
their
disgrace
,
but
by
all
meanes
we
can
to
couer
it
in
secret
and
silence
.
For
as
we
[
f
](A22481-e81290-b)
f
Iam.
5
,
15.
are
to
acknowledge
our
faults
one
to
another
,
and
to
pray
one
for
another
:
so
we
are
in
loue
to
conceale
the
falles
one
of
another
,
and
not
to
open
them
in
choller
and
mallice
to
their
reproach
.
Lastly
,
this
reproueth
our
remisnesse
and
wretchlesnesse
in
dealing
with
recusant
Papists
,
the
members
of
the
Pope
and
Popish
Church
,
who
because
we
would
not
offend
them
,
we
speake
of
them
honourably
,
and
giue
them
the
Name
of
Catholikes
,
and
honour
them
with
the
Title
of
the
Church
:
whereas
wee
should
giue
them
their
right
,
and
call
them
by
their
propper
Names
,
of
Idolaters
,
and
enemies
of
the
Grace
of
God
,
and
disturbers
of
the
State
.
We
haue
many
among
vs
that
are
ready
to
ioyne
with
them
,
and
to
giue
them
the
right
hand
of
fellowship
,
who
can
bee
content
to
mingle
together
God
and
Baall
,
Christ
and
Beliall
,
light
and
darkenesse
,
the
Temple
of
God
,
and
an
Idoll
.
But
as
we
beleeue
the
High-priest
of
Rome
,
to
be
the
very
Anti-christ
described
in
the
Scripture
,
so
we
also
hold
that
the
Church
of
Rome
is
a
false
and
Bastard-Church
,
and
no
true
Church
of
Christ
Iesus
,
who
not
onely
haue
shaken
,
but
razed
downe
the
very
foundations
of
Religion
,
maintaining
the
worshipping
of
Images
,
and
the
merrits
of
workes
,
by
making
a
mocke
of
Christes
merits
and
satisfaction
,
by
deuising
other
Mediators
,
and
by
presuming
to
offer
him
vp
an
vnbloody
Sacrifice
to
God
the
Father
.
Let
vs
not
therefore
halt
betweene
[
g
](A22481-e81350-b)
g
1
Kin.
18
,
21
two
opinions
,
nor
go
about
to
reconcile
those
thinges
which
can
neuer
hold
or
hang
together
.
The
false
Apostles
would
ioyne
the
Law
and
the
Gospell
together
,
the
workes
of
the
Law
,
and
the
grace
of
Faith
in
the
matter
of
Iustification
,
which
can
neuer
be
,
the
one
destroying
and
pulling
down
the
other
:
because
[
h
](A22481-e81360-b)
h
Rom.
11
,
6.
if
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
:
but
if
it
be
of
workes
,
it
is
no
more
grace
,
or
else
were
worke
no
more
worke
.
So
we
haue
those
that
dreame
of
an
vnion
between
Christ
and
Antichrist
,
but
if
the
Lord
be
God
,
follow
him
;
if
Baall
be
he
,
then
goe
after
him
.
No
man
can
serue
both
these
Maisters
so
contrary
one
from
the
other
,
so
that
whosoeuer
cleaueth
to
the
one
,
forsaketh
the
other
.
Verse
16.
[
Not
now
as
a
Seruant
,
but
aboue
a
Seruant
,
euen
as
a
Brother
,
&c.
]
Heere
is
a
singular
commendation
of
Onesimus
,
expressed
by
many
steps
and
degrees
;
the
one
ascending
and
climbing
aboue
the
other
.
He
was
not
onely
as
a
Seruant
,
but
aboue
a
Seruant
;
not
onely
as
a
Brother
,
but
a
beloued
Brother
;
not
onely
deare
to
Paule
,
but
much
more
to
Philemon
himselfe
.
This
is
so
much
the
more
worthy
praise
and
commendation
;
nay
,
of
wonder
and
admiration
,
as
the
disposition
of
Seruants
in
those
times
was
lewd
and
licentious
,
who
albeit
they
had
good
and
godly
Maisters
,
yet
they
were
light-fingered
and
light-footed
,
and
vpon
euery
occasion
they
were
apt
to
run
away
from
them
,
[
i
](A22481-e81450-b)
i
Gen.
16
,
6.
as
appeareth
in
Hagar
that
liued
in
the
house
of
Abraham
,
when
Sarah
began
to
deale
roughly
with
her
,
immediatlie
she
fled
from
her
.
Seeing
therefore
it
was
so
rare
a
thing
among
those
kinde
of
men
,
to
finde
any
well
minded
and
disposed
,
the
Apostle
maketh
the
more
account
of
him
,
and
would
haue
his
Maister
to
make
account
of
him
.
As
if
he
should
reason
thus
:
-
Him
,
who
in
Christ
Iesus
is
become
thy
Brother
,
thou
oughtest
carefully
to
tender
,
and
dearely
to
loue
:
-
But
Onesimus
is
now
by
his
vnfained
conuersion
become
thy
Brother
;
-
Therefore
receiue
him
.
Heere
we
see
the
Apostle
reasoneth
for
Onesimus
,
to
haue
him
receiued
and
respected
aboue
an
ordinary
Seruant
,
because
hee
was
truely
conuerted
,
and
had
in
him
a
good
measure
of
Grace
,
and
was
become
a
true
and
sound
Christian
.
[
k
](A22481-e81610-b)
k
Psa.
101
,
6
,
7
Mine
eyes
shall
be
vpon
the
faithfull
of
the
Land
,
that
they
may
dwell
with
me
,
hee
that
walketh
in
a
perfect
way
,
he
shall
serue
me
,
&c.
Salomon
hath
many
heauenlie
sentences
,
and
Diuine
Prouerbs
[
l
](A22481-e81630-b)
l
Prou.
14
,
35.
&
17
,
2.
&
16
,
13.
to
this
purpose
:
as
Chap.
14.
35.
The
pleasure
of
a
King
is
in
a
wise
seruant
:
but
his
wrath
shall
be
toward
him
that
is
lewd
.
So
in
the
16.
Chapt.
The
righteous
lippes
are
the
delight
of
Kings
,
and
the
King
loueth
him
that
speaketh
right
thinges
.
Likewise
,
in
the
Chapter
following
,
A
discreete
Seruant
shall
haue
rule
ouer
a
lewd
Sonne
,
and
he
shall
deuide
the
heritage
among
the
Brethren
.
The
practise
of
this
dutie
we
see
in
Abraham
,
he
had
a
faithfull
Seruant
,
whom
he
made
the
Steward
and
Gouernour
of
his
house
,
and
made
more
reckoning
of
him
,
then
he
did
of
Ismaell
his
Sonne
,
or
of
the
rest
that
did
attend
about
him
;
[
m
](A22481-e81690-b)
m
Gen.
15
,
2.
and
24
,
2.
and
therefore
purposed
to
haue
made
him
his
heire
.
When
he
purposed
to
prouide
a
Wife
for
his
Son
Isaac
,
he
called
him
,
and
imployed
him
to
goe
to
his
Country
and
to
his
Kindred
to
bring
a
wife
for
him
.
The
like
we
see
in
Iacob
,
[
n
](A22481-e81720-b)
n
Gen.
37
,
2
,
4.
Who
loued
Ioseph
aboue
al
his
Bretheren
,
because
he
saw
most
grace
in
him
.
This
was
in
Elkanah
toward
his
wife
Hannah
,
[
o
](A22481-e81760-b)
o
1
Sam.
1
,
8.
he
comforted
her
in
her
affliction
,
and
said
;
Why
weepest
thou
?
And
why
eatest
thou
not
?
And
why
is
thy
heart
troubled
?
Am
not
I
better
to
thee
then
ten
Sonnes
?
This
appeareth
in
Ionathan
toward
Dauid
,
[
p
](A22481-e81800-b)
p
1
Sam.
20
,
17
and
18
,
1
,
2.
He
loued
him
as
his
owne
soule
,
and
made
a
couenant
of
peace
,
and
a
league
of
friendshippe
with
him
,
not
in
any
worldly
respect
,
not
for
any
earthly
commodity
,
not
to
enioy
any
temporall
benefit
(
for
he
seemed
thereby
to
loose
a
Kingdome
)
but
because
he
saw
the
Lord
to
be
with
him
.
So
the
Apostle
writing
to
the
elect
Lady
and
her
Children
,
testifierh
;
That
he
loued
them
in
the
truth
,
and
reioyced
greatly
that
he
found
them
walking
in
the
truth
.
Heereby
we
see
,
laying
all
these
testimonies
together
,
the
truth
of
this
doctrine
,
that
it
is
our
duty
to
regard
them
most
,
that
haue
greatest
grace
shining
in
them
.
[
q
](A22481-e81870-b)
q
Iosh.
7
,
1
,
2.
and
draweth
the
cursse
of
God
vpon
the
places
where
he
dwelleth
,
and
vpon
the
persons
with
whom
he
dwelleth
.
But
such
as
haue
found
grace
with
God
,
and
haue
grace
laid
vp
as
a
precious
Treasure
in
their
hearts
,
doe
bring
the
blessings
of
God
to
others
,
and
serue
to
conuay
them
to
them
,
as
we
see
by
infinite
examples
in
the
Scripture
.
[
r
](A22481-e81910-b)
r
Psal.
144
,
13
and
147
,
19.
&
76
,
1.
Beastes
,
and
to
beastlie
men
their
foode
,
their
Corners
and
Garners
are
full
,
and
abounding
with
diuers
sortes
,
and
their
Sheepe
bring
forth
thousandes
,
and
ten
thousands
in
their
Streetes
:
but
GOD
is
speciallie
knowne
in
Iudah
,
his
Name
is
great
in
Israell
:
he
sheweth
his
Word
and
his
Statutes
among
them
,
hee
hath
not
dealt
so
with
euerie
Nation
,
neyther
haue
they
knowne
his
iudgements
.
As
this
is
the
dealing
of
God
toward
those
that
are
his
,
whom
he
maketh
partakers
of
the
secrets
of
his
Kingdome
:
so
it
is
our
duty
to
follow
his
example
,
and
to
shew
our selues
like
vnto
him
in
our
brotherly
kindnesse
toward
his
chosen
Children
,
and
our
beloued
Brethren
.
[
s
](A22481-e81960-b)
s
Ephe.
4
,
24.
especially
in
holinesse
and
true
righteousnesse
.
The
vngodly
are
stamped
and
marked
with
prophanesse
and
wickednesse
,
[
t
](A22481-e81970-b)
t
Iohn
8
,
44.
&
1
Iohn
3
,
8.
which
is
the
Deuils
badge
and
impression
.
The
more
they
grow
in
euill
,
and
bring
forth
the
fruites
of
impietie
and
vnrighteousnesse
,
the
neerer
they
come
to
Satan
,
and
are
like
vnto
him
.
On
the
other
side
,
such
as
bear
the
Image
of
their
heauenly
father
,
must
be
exceedingly
respected
and
regarded
,
as
the
Apostle
teacheth
;
[
u
](A22481-e81980-b)
u
1.
Iohn
5
,
1.
Euery
one
that
loueth
him
which
begate
,
loueth
him
also
which
is
begotten
of
him
.
He
that
loueth
the
Father
,
will
for
the
Fathers
sake
,
loue
the
Child
.
And
he
that
loueth
God
,
will
(
for
his
sake
)
loue
the
Child
of
God
.
Seeing
therefore
it
is
blessednesse
to
euery
society
and
Congregation
,
to
haue
men
therein
endued
with
grace
,
seeing
God
delighteth
to
rest
among
them
that
seeke
after
grace
;
and
lastly
,
the
more
grace
is
found
in
any
,
the
neerer
he
draweth
to
God
:
in
all
these
respects
we
conclude
this
as
a
certaine
truth
,
that
it
is
our
duty
to
respect
them
aboue
all
others
,
that
haue
the
greatest
measure
of
grace
abiding
in
them
.
[
x
](A22481-e82030-b)
x
Luke
2
,
52.
That
he
encreased
in
wisedome
and
stature
,
and
in
fauour
with
God
and
men
.
When
a
man
groweth
in
strength
of
body
,
it
is
a
signe
his
meate
nourisheth
him
,
and
doth
him
good
.
So
when
we
profit
in
knowledge
and
vnderstanding
,
in
holinesse
and
sanctification
of
life
,
it
sheweth
that
we
are
good
hearers
of
the
word
.
Salomon
saith
in
the
Prouerbs
,
[
y
](A22481-e82070-b)
y
Prou.
1
,
5.
A
wise
man
shall
heare
and
increase
in
learning
:
and
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsels
.
We
must
therefore
proceed
in
good
things
,
that
we
may
be
well
pleased
,
that
we
may
be
enriched
in
his
graces
,
and
established
more
firmely
in
the
waies
of
godlinesse
.
For
there
cannot
be
a
better
means
to
keep
vs
from
a
fearfull
Apostacy
,
and
to
preserue
vs
from
a
dangerous
back-sliding
,
then
to
go
forward
in
that
iourney
into
which
we
are
entred
,
and
to
make
strait
steps
to
the
place
of
our
rest
.
So
long
as
we
walke
to
the
end
of
the
race
set
before
vs
,
there
is
no
feare
of
fainting
or
falling
backward
.
But
when
once
we
begin
to
stand
still
,
and
do
not
go
forward
,
our
case
is
to
be
pittied
,
we
haue
giuen
roome
to
Sathan
,
and
taken
the
foile
,
who
will
not
rest
there
,
but
take
farther
hold
of
vs
.
Whosoeuer
standeth
still
,
and
remaineth
at
one
stay
in
matters
of
Religion
,
will
shortly
turne
backward
.
The
heauenly
bodies
are
euer
in
motion
,
it
is
the
earth
that
standeth
still
at
one
stay
:
so
such
as
are
heauenly
minded
,
are
alwaies
going
and
growing
toward
heauen
;
whereas
such
as
think
vpon
nothing
but
the
earth
,
are
so
cloyed
and
clogged
with
that
grosse
matter
,
that
they
cannot
moue
a
foot
forward
to
lay
hold
of
happinesse
.
Hence
it
is
that
the
Apostle
exhorteth
the
Corinthians
,
[
z
](A22481-e82100-b)
z
2.
Cor.
7
,
1.
Seeing
we
haue
these
promises
(
dearely
beloued
)
let
vs
cleanse
our selues
from
all
filthinesse
of
Flesh
,
and
spirit
,
and
finish
our
sanctification
in
the
feare
of
God
.
Likewise
,
writing
to
the
Thessalonians
,
[
a
](A22481-e82130-b)
a
1
Thess.
4
,
1.
He
stirreth
them
vp
,
and
exhorteth
them
in
the
Lord
Iesus
,
that
they
increase
more
and
more
,
as
they
had
receiued
of
them
,
how
they
ought
to
walke
and
to
please
God
.
Thus
also
speaketh
the
Apostle
Peter
,
;
[
b
](A22481-e82160-b)
b
2
Pet.
3
,
17
,
18.
Ye
therefore
(
beloued
)
seeing
ye
know
these
things
before
,
beware
least
ye
be
also
plucked
away
with
the
error
of
the
wicked
,
and
fall
from
your
owne
stedfastnesse
:
but
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
.
This
serueth
to
reproue
those
that
either
stand
still
or
go
backeward
,
and
and
are
not
proficients
in
the
Schoole
of
Christ
,
who
heare
much
and
learne
little
;
who
know
somewhat
,
and
practise
nothing
at
all
;
who
thinke
they
haue
gotten
enough
,
and
that
now
they
may
be
idle
and
slothfull
.
It
was
not
so
with
the
Apostle
,
who
was
a
better
Scholler
then
these
Drones
;
he
laboured
euermore
to
be
better
&
better
,
as
himselfe
testifieth
;
[
c
](A22481-e82190-b)
c
Phil.
3
,
3
,
14.
I
forget
that
which
is
behinde
,
and
indeuour
my selfe
to
that
which
is
before
,
and
follow
hard
toward
the
marke
,
to
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
He
was
not
like
vnto
a
foolish
Runner
,
who
running
in
a
Race
for
a
great
price
,
will
euery
foote
be
looking
backe
how
much
ground
he
hath
runne
and
rid
,
but
his
eyes
were
fully
fixed
vpon
the
marke
,
considering
how
farre
hee
had
yet
to
passe
,
and
waighing
how
much
he
was
distant
from
perfection
.
It
had
been
better
,
that
we
had
neuer
made
profession
of
Christ
,
or
beene
called
by
his
Name
,
then
to
stand
at
a
stay
,
or
to
start
aside
,
whereby
it
may
be
probablie
suspected
,
if
not
rightly
gathered
,
that
wee
neuer
had
any
soundnesse
in
vs
.
Let
vs
therefore
[
d
](A22481-e82210-b)
d
Rom.
15
,
14.
labour
to
abound
more
and
more
in
wisedome
,
and
in
all
godlinesse
.
Whosoeuer
glorieth
that
hee
hath
so
much
Grace
as
he
desired
,
did
neuer
truelie
desire
any
grace
.
Whosoeuer
sitteth
still
,
and
neuer
intendeth
to
goe
forward
,
shall
neuer
come
at
his
iournies
end
.
And
whosoeuer
thinketh
himselfe
to
be
good
enough
,
and
purposeth
neuer
to
be
better
,
will
presentlie
grow
to
be
worse
,
and
neuer
cease
vntill
that
he
be
starke
naught
.
On
the
other
side
,
such
as
haue
a
care
to
proceed
,
and
are
at
the
mending
hand
,
though
they
doe
it
slowly
and
slackely
,
though
they
haue
many
defects
and
defaults
,
though
they
feele
in
themselues
many
infirmities
and
imperfections
,
yet
it
is
a
notable
comfort
and
testimony
vnto
their
hearts
,
that
GOD
will
giue
them
grace
to
continue
vnto
the
end
,
and
to
perseuer
in
the
Faith
vnto
the
death
.
For
such
doe
get
ground
of
their
enemies
,
do
weaken
the
force
of
sinne
,
doe
strengthen
the
guifts
of
the
Spirit
,
and
doe
profit
daily
in
the
exercises
of
Religion
which
they
frequent
.
Secondly
,
this
reproueth
such
as
regard
most
of
all
,
and
bestow
the
greatest
fruits
of
their
loue
and
compassion
,
vpon
the
most
vngodly
and
vngratious
,
which
are
most
vnworthy
to
be
respected
.
For
the
more
men
grow
in
wickednesse
and
prophanesse
,
the
lesse
they
ought
to
be
loued
and
liked
of
vs
.
It
is
true
godlinesse
that
should
ioyne
vs
in
mutuall
friendship
one
with
another
,
and
vnite
our
affections
one
toward
another
.
The
more
godlinesse
appeareth
to
bee
in
them
,
the
neerer
ought
our
coniunction
to
be
with
them
.
And
as
they
grow
in
good
thinges
,
so
ought
our
loue
to
encrease
toward
them
.
This
the
Prophet
Dauid
teacheth
.
Psalme
15.
4.
Lord
,
who
shall
dwell
in
thy
Tabernacle
,
who
shall
rest
in
thy
holie
mountain
?
[
e
](A22481-e82250-b)
e
Psal.
15
,
4.
and
16
,
3.
He
in
whose
eyes
a
vile
person
is
contemned
,
but
he
honoureth
them
that
feare
the
Lord
.
And
in
the
Psalme
following
,
Thou
art
my
Lord
,
my
well
doing
extendeth
not
to
thee
,
But
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
:
All
my
delight
is
in
them
.
But
how
many
are
there
among
vs
,
that
haue
no
societie
or
familiaritie
with
the
faithfull
,
and
such
as
feare
the
name
of
the
Lord
?
That
thinke
themselues
in
a
Prison
or
in
Hell
,
so
long
as
they
are
among
them
?
That
can
bee
merrie
and
pleasant
among
prophane
Companions
,
but
hang
downe
their
heads
when
they
are
with
the
godly
,
and
neuer
rest
till
they
be
gone
from
them
.
If
a
Man
or
a
Woman
should
alwaies
delight
to
be
in
the
company
of
Beares
and
Wolues
,
and
to
conuerse
among
Dogs
and
Swine
,
that
when
you
seeke
for
them
,
you
should
neuer
find
them
but
among
the
Beasts
,
as
if
they
had
abandoned
the
company
of
reasonable
Creatures
,
we
would
thinke
them
strange
bodies
,
we
would
wonder
at
their
humors
,
and
be
ready
to
say
they
were
of
a
wild
and
woluish
Nature
,
and
(
as
it
were
)
transformed
into
the
qualities
of
Beastes
,
like
vnto
Nebuchadnezzar
,
who
had
his
vnderstanding
taken
from
him
,
and
his
dwelling
appointed
among
the
Beastes
of
the
field
.
Dan.
4.
30.
So
is
it
with
those
that
frequent
no
company
but
of
wicked
persons
,
and
vse
no
societie
with
any
,
but
of
such
as
are
as
blinde
as
Beetels
,
and
as
senselesse
as
stones
,
&
as
brutish
as
beasts
in
matters
of
Religion
:
may
we
not
truly
conclude
of
them
,
that
they
are
beastlie
minded
,
and
like
to
them
with
whom
they
sort
,
and
to
whom
they
resort
?
The
Prophet
saith
,
I
am
a
Companion
of
all
that
feare
thee
:
but
these
may
say
;
I
am
a
Companion
of
them
that
forsake
thee
.
He
saith
;
Do
not
I
hate
them
that
hate
thee
?
[
f
](A22481-e82300-b)
f
2
Sam.
6
,
16.
But
these
men
say
,
Doe
not
I
loue
them
that
hate
thee
,
and
hate
them
that
loue
thee
?
They
hate
the
godly
in
their
hearts
,
and
the
more
grace
appeareth
in
them
,
the
more
they
despise
them
;
as
Michall
did
Dauid
,
when
she
saw
his
zeale
in
bringing
home
the
Arke
of
the
Lord
into
his
own
Cittie
.
They
esteeme
more
of
their
dogs
and
Swine
,
then
they
doe
of
the
deare
Seruants
of
God
,
bought
with
the
precious
blood
of
Christ
,
&
therfore
they
say
!
Oh
,
these
are
the
little
flock
,
these
are
Saints
,
these
are
holie
folkes
,
we
are
not
for
their
company
.
But
if
we
belong
to
God
and
to
his
Kingdome
,
wee
must
of
necessitie
be
of
the
Communion
of
Saints
.
And
if
indeede
thou
thinke
them
holie
,
thou
oughtest
to
conclude
;
therefore
we
are
,
and
must
be
,
and
will
be
for
their
company
.
For
either
we
are
holie
,
or
vnholie
;
either
godlie
,
or
prophane
;
either
righteous
,
or
vnrighteous
.
If
we
be
not
true
Christians
,
we
are
no
better
then
Deuils
incarnate
:
and
therefore
shall
haue
our
portion
and
reward
among
the
Deuils
.
So
then
,
either
they
vtter
those
words
with
a
scoffing
spirit
,
and
then
we
leaue
them
to
his
iudgement
that
will
take
vengeance
of
all
such
taunts
that
he
accounteth
cast
out
against
himselfe
:
or
else
they
make
a
fearefull
conclusion
against
their
owne
Soules
,
disclaiming
themselues
to
be
Members
of
the
Church
,
renouncing
the
sweet
society
&
communion
of
the
Saints
,
refusing
the
forgiuenes
of
their
sins
,
and
accounting
themselues
vnworthy
of
eternall
life
:
or
else
they
speake
ignorantly
,
as
poore
silly
blind
Soules
,
who
are
to
be
pittied
and
praied
for
,
and
this
all
the
hurt
we
wish
vnto
them
for
all
the
mallice
they
beare
against
vs
,
beeing
bold
to
craue
more
good
for
them
,
then
they
doe
for
themselues
,
saying
;
[
g
](A22481-e82330-b)
g
Luke
23
,
34
Acts
7
,
60.
Father
forgiue
them
,
for
they
know
not
what
they
doe
:
Lord
,
lay
not
this
sinne
to
their
charge
.
Thus
we
desire
God
to
giue
them
them
eies
that
are
blind
,
and
to
open
their
hearts
that
haue
shut
them
against
the
truth
,
and
the
professors
thereof
.
[
h
](A22481-e82380-b)
h
1
Cor.
7
,
39.
The
Wife
is
bound
by
the
law
,
as
long
us
her
husband
liueth
:
but
if
her
Husband
be
dead
,
she
is
at
liberty
to
marry
with
whom
she
will
,
onely
in
the
Lord
.
We
see
how
Dauid
among
all
the
Sonnes
of
Saule
,
made
choise
onely
of
Ionathan
,
to
ioyne
with
him
in
a
strong
league
of
sure
friendshippe
,
because
he
knew
him
to
haue
an
vpright
and
faithfull
hart
toward
God
:
These
two
did
take
sweet
counsell
together
,
and
had
their
soules
knit
in
a
fast
and
firme
knot
of
mutuall
loue
.
Likewise
,
concerning
the
seruants
of
his
house
that
he
would
receiue
and
retaine
,
he
saith
;
[
i
](A22481-e82430-b)
i
Psal.
101
,
6
,
7
Mine
eyes
shall
be
vpon
the
faithfull
of
the
Land
,
that
they
may
dwell
with
me
,
he
that
walketh
in
a
perfect
way
,
he
shall
serue
mee
:
there
shall
no
deceitfull
person
dwell
within
mine
house
,
he
that
telleth
lies
shall
not
remaine
in
my
sight
,
&c.
The
Apostle
Paul
,
called
to
be
an
Apostle
,
&
teacher
of
the
Gentiles
,
hauing
conuerted
many
to
the
faith
,
did
take
the
greatest
delight
,
and
reaped
soundest
consolation
in
them
,
he
accounted
them
his
Crown
,
he
esteemed
them
his
Sonnes
,
he
called
them
his
glory
,
he
reioyced
in
them
as
his
hope
.
This
appeareth
in
the
example
of
Onesimus
,
whom
he
had
begotten
in
his
bonds
,
the
greater
fruits
of
Faith
he
found
in
him
,
the
greater
account
and
reckoning
did
he
make
of
him
.
The
like
wee
might
say
of
others
,
euen
of
whole
Churches
gained
to
the
Gospell
;
the
more
they
encreased
in
godlynesse
,
the
more
his
bowels
were
enlarged
in
care
and
compassion
toward
them
.
This
affection
ought
to
be
in
all
true
Pastors
toward
their
people
,
they
must
loue
such
aboue
the
rest
,
as
exceede
and
excell
the
rest
in
the
knowledge
and
practise
of
true
godlinesse
.
This
affection
should
be
in
the
Father
towards
his
Children
,
he
should
loue
them
most
,
he
should
giue
them
most
,
hee
should
prouide
and
prepare
for
them
most
,
that
haue
most
Religion
in
their
hearts
,
most
grace
in
their
soules
,
most
soundnesse
in
their
liues
.
Let
them
bee
vsed
best
that
are
best
,
and
finde
most
fauour
,
that
shew
the
greatest
faith
.
The
Scripture
teacheth
vs
,
that
Isaac
had
two
sonnes
;
Esau
was
the
first
borne
,
yet
Iacob
had
the
blessing
.
Godlinesse
maketh
the
younger
to
bee
the
elder
,
the
second
to
be
the
first
,
the
lowest
to
be
the
highest
,
the
least
to
bee
the
greatest
;
but
vngodlinesse
causeth
the
first
borne
to
be
last
,
maketh
the
elder
to
be
younger
,
and
easteth
downe
the
highest
into
the
lowest
roome
.
So
we
see
,
that
among
the
sonnes
of
Iacob
,
[
k
](A22481-e82520-b)
k
1
Chro.
5.
1.
Gen.
49
,
3
,
4.
Ioseph
had
the
double
portion
,
albeit
he
were
the
youngest
of
them
all
sauing
one
,
because
the
rest
of
his
Children
had
stained
them-selues
with
some
grosse
sinne
,
which
did
put
them
out
of
their
proper
place
,
and
disinherit
them
of
the
blessing
.
This
point
heere
to
be
learned
and
practised
,
reproueth
two
sorts
of
men
,
as
well
such
as
make
choise
of
such
as
bee
wicked
,
as
those
that
hate
them
which
are
good
and
godly
.
We
must
not
delight
our selues
in
those
that
be
carnall
and
corrupt
,
albeit
they
be
neuer
so
neer
vnto
vs
.
Ahab
did
repose
and
reioyce
himselfe
[
l
](A22481-e82560-b)
l
1
King
.
21
,
7
1
Sam.
22.
9.
1
Ki.
12
,
8
,
31
in
Iezabell
against
Naboth
;
Saule
in
Doeg
,
against
Dauid
,
when
he
saw
that
God
was
with
him
,
and
his
spirit
departed
from
himselfe
.
Rehoboam
made
choise
of
youthfull
,
vaine
,
and
vicious
Companions
,
and
refused
the
Counsell
of
the
prudent
,
and
the
aduise
of
the
Elders
,
&
the
friends
of
his
Father
.
Ieroboam
made
choyse
of
the
ignorant
multitude
,
of
the
scum
of
the
people
,
and
of
the
Rascall
sort
,
to
be
the
teachers
of
Israell
,
and
their
guides
and
Gouernors
in
the
matters
of
Gods
worship
.
It
is
a
common
euill
to
delight
in
euill
company
,
in
prophane
persons
,
in
Idoll-shepheards
,
in
carnall
friends
.
The
delight
that
men
take
in
these
is
vaine
,
and
of
no
value
;
nay
it
bringeth
in
the
end
Gall
and
Wormewood
,
and
biteth
as
a
Serpent
.
If
thou
delight
in
thy
Wife
,
Children
,
Seruants
,
Friends
,
and
Familiars
in
the
flesh
,
in
a
worldly
and
wicked
manner
,
and
neuer
considerest
from
whence
thou
hast
them
,
nor
receiuest
them
as
the
guiftes
and
blessings
of
God
,
that
thereby
thou
mayest
haue
sound
ioy
,
and
true
happinesse
heaped
vpon
thee
,
it
is
extream
folly
and
madnesse
.
What
was
the
end
of
Ahabs
ioy
in
his
wife
,
in
his
sonnes
,
in
his
posterity
?
They
were
at
the
last
,
thogh
multiplyed
exceedingly
,
cut
off
from
man
to
beast
,
and
none
of
them
left
to
water
a
wall
.
How
many
are
there
,
that
being
free
and
at
liberty
to
make
choise
of
Friends
,
of
Wife
,
of
Seruants
,
of
Companions
,
do
neuer
set
the
Lord
before
their
eyes
,
who
hauing
little
grace
in
their
owne
hearts
,
make
an
election
of
such
as
are
most
vngracious
and
gracelesse
.
They
desire
not
to
be
Companions
of
such
as
loue
the
Lord
and
his
Law
,
but
respect
riches
or
beautie
,
or
honour
,
or
such
outward
Ornaments
,
as
perish
with
the
vse
,
and
cannot
cleanse
the
soule
.
Wherefore
,
let
all
superiors
know
and
vnderstand
,
that
it
is
a
duty
and
instruction
belonging
vnto
them
,
to
delight
themselues
,
and
set
their
hearts
vpon
such
as
are
religious
and
vertuous
,
and
to
shew
their
anger
and
displeasure
against
those
that
are
faithlesse
,
and
feare
not
to
offend
the
Lord
with
their
wicked
liues
and
vngodly
behauiour
.
For
this
shall
bee
our
praise
and
commendation
in
the
choise
of
our
frends
,
and
in
the
gouernment
of
our
houses
,
to
follow
the
example
of
God
our
Creator
,
who
is
the
most
prudent
and
perfect
Gouernour
.
His
fauour
doeth
embrace
,
and
his
goodnesse
compasse
on
euery
side
,
such
as
faithfully
serue
him
,
and
sincerely
worship
him
:
but
his
wrath
and
angry
countenance
is
fierce
against
those
that
walke
rebelliously
in
the
contempt
of
his
Lawes
,
and
liue
licentiously
in
the
profession
of
his
seruice
.
Thus
ought
it
to
be
in
his
people
that
gouerne
in
his
feare
,
such
as
they
see
feare
God
they
must
honor
,
they
must
commend
,
they
must
encourage
,
they
must
countenance
;
but
such
as
are
stubborne
against
themselues
,
and
stiffe-necked
against
God
,
they
must
reprooue
and
reiect
,
they
must
discommend
and
discountenance
by
all
meanes
they
can
.
For
,
all
such
as
suffer
disorders
and
misbehauiour
in
their
charges
,
without
checke
and
controulement
,
shall
finde
the
faultes
of
their
Inferiours
turne
to
their
owne
reproach
and
reproofe
.
The
Wiseman
teacheth
,
[
m
](A22481-e82650-b)
m
Prou.
14
,
34
that
sinne
is
a
shame
to
a
whole
people
,
and
to
a
great
company
;
much
more
then
shall
it
turne
to
be
infamous
and
ignominious
to
a
house
,
and
to
the
Maister
of
the
house
,
as
we
see
in
Eli
and
his
sonnes
.
Secondly
,
it
reprooueth
such
as
hate
and
abhorre
those
that
shewe
the
seeds
of
Faith
,
and
the
sparkes
of
grace
,
and
the
fruits
of
the
spirit
to
bee
in
them
.
It
is
an
euill
(
as
we
heard
before
)
not
to
preferre
and
make
choyse
of
such
as
are
good
;
but
it
is
a
great
deale
worse
to
loath
and
dislike
such
as
are
godly
,
when
they
haue
made
choise
of
them
,
and
brought
them
home
into
their
owne
doores
.
They
that
haue
obtained
this
mercy
to
finde
grace
with
God
,
do
bring
the
blessinges
of
God
with
them
into
the
house
,
they
come
not
empty
and
alone
,
but
full
fraught
and
furnished
with
great
Treasures
,
if
that
we
had
spirituall
eyes
or
hearts
to
discerne
it
.
A
Religious
and
a
vertuous
Wife
is
[
n
](A22481-e82700-b)
n
Prou.
31
,
10
,
11.
a
great
Iewell
,
her
price
is
farre
aboue
the
Pearles
,
for
she
will
do
her
Husband
good
,
and
not
euill
,
all
the
dayes
of
her
life
:
and
yet
many
repine
and
murmure
that
their
wiues
haue
so
much
knowledge
,
and
that
they
are
too
zealous
in
the
truth
.
They
neuer
thinke
they
bring
them
to
much
riches
and
substance
,
but
if
they
labour
to
be
rich
in
God
(
which
is
the
true
Treasure
)
they
thinke
a
little
to
be
too
too
much
.
They
neuer
complaine
that
they
are
in
fauour
with
great
men
,
from
whom
they
may
reape
a
commodity
;
but
if
they
seek
to
be
in
fauour
with
God
,
from
whom
euery
good
giuing
,
&
euery
perfect
guift
proceedeth
,
they
make
a
scoffe
and
a
mock
at
it
.
They
ought
to
encourage
them
,
and
stirre
them
vp
to
good
things
,
and
not
hinder
them
in
their
course
.
They
ought
themselues
to
teach
and
instruct
them
,
&
not
discourage
them
from
learning
of
others
.
Thus
it
is
also
many
times
with
many
Fathers
,
that
pretend
a
loue
to
their
children
,
but
it
is
in
the
flesh
,
not
in
the
spirit
;
in
the
world
,
not
in
the
Lord
;
in
earthly
things
,
not
in
heauenly
.
If
their
Children
haue
embraced
the
Gospell
in
sincerity
,
and
seeke
after
the
meanes
of
their
saluation
with
diligence
,
they
thinke
they
are
too
forward
,
and
feare
they
wil
proue
too
praecise
,
and
so
make
more
account
of
others
,
that
are
more
loose
in
life
,
and
prophane
in
conuersation
.
This
fault
was
in
good
Isaac
,
who
preferred
his
son
Esau
hated
of
God
,
before
Iacob
that
was
loued
of
him
.
So
do
the
Fathers
of
our
times
,
delight
themselues
most
in
their
Children
that
are
most
lewd
,
and
shew
least
fauour
to
such
as
most
deserue
it
.
And
thus
it
fareth
with
many
Pastors
&
Teachers
of
the
people
,
who
ought
to
go
before
them
in
soundnesse
of
Doctrine
,
and
vprightnesse
of
life
,
and
by
all
meanes
to
bring
forward
such
as
are
comming
on
,
to
spurre
and
stirre
vp
such
as
are
sluggish
,
to
comfort
such
as
are
carefull
and
zealous
,
and
to
discountenance
such
as
are
open
or
secret
enemies
.
But
how
many
are
there
that
would
be
called
and
accounted
faithfull
shepherds
and
true
Teachers
sent
of
God
,
who
are
affraid
their
hearers
should
bee
too
forward
:
like
enuious
Maisters
,
that
are
loath
to
haue
good
Schollers
,
&
repine
at
it
to
haue
any
profit
too
much
vnder
them
.
Thus
they
nuzzle
them
in
ignorance
that
are
blinde
,
they
strengthen
the
hand
of
iniquity
,
they
encourage
euill
doers
,
and
discourage
those
that
would
faine
walke
in
the
wayes
of
godlinesse
.
It
was
the
earnest
desire
of
Moses
,
[
o
](A22481-e82770-b)
o
Num.
11
,
29
That
all
the
Lordes
people
were
Prophets
,
and
that
the
Lord
would
put
his
spirit
vpon
them
.
If
wee
haue
this
spirit
,
let
vs
neuer
reproach
those
with
learning
too
fast
,
that
are
vnder
our
charge
,
who
ought
to
be
our
comfort
in
this
life
,
and
shall
be
our
crown
in
the
life
to
come
.
Marke
a
little
how
it
fell
out
with
Ioseph
,
one
that
performed
the
best
seruice
,
and
yet
one
that
receiued
the
worst
recompence
.
When
he
was
broght
downe
to
Egypt
,
and
bought
and
sold
as
a
slaue
,
[
p
](A22481-e82840-b)
p
Gen.
39
,
1
,
2
,
4
,
5
,
20.
or
as
Oxe
in
the
Market
from
one
to
another
;
at
length
he
came
vnto
the
hands
&
house
of
Potiphar
,
whom
he
serued
faithfully
,
so
that
the
Lord
was
with
him
,
and
made
all
that
he
did
to
prosper
in
his
hand
;
his
Maister
put
all
that
he
had
in
his
hande
,
and
made
him
Ruler
of
his
house
;
neuerthelesse
,
not
long
after
,
thorough
the
false
suggestion
of
his
Mistris
,
and
the
hasty
and
ouer-rash
credulity
of
his
Maister
,
his
good
seruice
was
forgotten
,
he
is
cast
in
prison
,
and
lyeth
bound
in
setters
.
The
like
wee
might
say
of
Iacob
,
who
serued
for
his
wiues
in
the
house
of
Laban
.
Who
could
do
better
seruice
,
or
who
could
shew
himselfe
a
more
painfull
and
profitable
seruant
,
then
he
had
done
?
Hee
speaketh
it
before
Labans
face
,
and
doth
not
whisper
it
behinde
his
backe
,
hee
auoucheth
it
before
him
,
that
he
might
take
exception
to
it
,
if
he
had
ought
to
obiect
against
it
,
[
q
](A22481-e82890-b)
q
Gen.
31
,
39
,
40.
Whatsoeuer
was
torne
of
Beasts
,
I
brought
it
not
vnto
thee
,
but
made
it
good
my selfe
:
of
mine
hand
didst
thou
require
it
,
were
it
stolne
by
day
,
or
stollen
by
night
,
I
was
in
the
day
consumed
with
heate
,
and
with
frost
in
the
Night
,
and
my
sleepe
departed
from
mine
eyes
.
This
duty
and
diligence
did
he
perform
,
and
yet
what
was
the
wages
of
the
woorke
,
and
the
recompence
of
his
labors
?
It
followeth
in
the
next
wordes
,
[
r
](A22481-e82910-b)
r
Verse
41.
I
haue
beene
twenty
yeares
in
thine
house
,
and
serued
thee
fourteene
yeares
for
thy
two
daughters
,
&
six
yeares
for
thy
Sheepe
,
and
thou
hast
chaunged
my
wages
ten
times
.
Thus
we
see
,
how
good
and
gracious
seruants
haue
bin
serued
in
former
times
before
vs
,
and
what
hard
measure
hath
bin
rendred
and
repayed
vnto
them
.
The
examples
of
the
Israelites
is
fit
to
be
thought
vpon
,
and
worthy
to
be
considered
in
this
case
,
when
they
soiourned
and
serued
in
the
land
of
Egipt
,
according
as
the
Lord
fore-shewed
vnto
Abraham
,
[
s
](A22481-e82960-b)
s
Gen.
15
,
13.
Know
for
a
surety
,
that
thy
seede
shall
be
a
stranger
in
a
Land
that
is
not
theirs
foure
hundred
yeares
,
and
shall
serue
them
,
and
they
shall
intreat
them
euill
.
They
neuer
plotted
any
rebellion
,
or
attempted
act
of
hostility
against
them
,
but
serued
their
taske-maisters
that
oppressed
them
,
and
laboured
in
making
bricke
,
and
gathering
straw
,
and
finishing
their
taske
,
yet
they
were
blamed
and
beaten
,
and
laden
with
many
sorrowes
.
Let
vs
therefore
by
all
these
examples
be
encouraged
,
and
know
that
nothing
can
happen
vnto
vs
,
which
hath
not
fallen
out
to
others
that
haue
liued
before
vs
,
who
haue
done
as
good
and
faithful
seruice
to
their
superiors
,
as
we
haue
done
or
can
do
,
and
yet
haue
beene
euilly
entreated
,
and
wrongfully
pursued
,
and
cruelly
handled
,
and
vniustly
rewarded
.
Let
vs
not
suffer
for
euill
doing
,
[
t
](A22481-e82980-b)
t
1
Pet.
4
,
15
,
16.
&
2
,
19
,
20
and
as
euill
doers
;
but
let
vs
suffer
as
Christians
,
that
so
God
may
be
glorified
,
and
we
not
ashamed
of
our
afflictions
.
For
this
is
thanke-worthy
,
if
a
man
for
Conscience
toward
God
endure
greef
,
suffring
wrongfully
,
it
is
acceptable
before
him
,
&
is
respected
of
him
,
albeit
among
men
it
go
away
vnrewarded
.
We
herd
before
of
the
good
seruice
of
Iacob
,
of
Ioseph
,
of
the
Iewes
;
of
Iacob
toward
Laban
,
of
Ioseph
toward
Potiphar
,
of
the
Iewes
toward
the
Egyptians
,
and
how
euilly
they
were
rewarded
and
recompenced
of
their
cruell
and
couetous
Maisters
.
But
they
knew
they
serued
a
better
Maister
in
Heauen
,
who
would
not
suffer
them
to
want
the
fruite
of
their
labors
,
nor
to
loose
the
worke
of
their
hands
.
Hence
it
is
,
that
he
encreased
Iacob
in
substance
,
hee
brought
Ioseph
out
of
prison
,
he
gaue
the
Israelites
fauour
in
the
eyes
of
the
Egyptians
,
that
gaue
them
Iewels
of
Siluer
and
of
Gold
,
and
sent
them
not
empty
away
.
Thus
will
God
deale
with
vs
,
if
we
suffer
with
patience
,
and
will
honor
them
that
are
carefull
to
honor
him
.
[
Aboue
a
Seruant
,
euen
as
a
Brother
beloued
.
]
We
heard
before
howe
the
Apostle
commendeth
Onesimus
to
his
Maister
,
that
he
was
to
be
receiued
of
him
not
so
much
as
a
seruant
,
as
one
that
was
more
then
a
seruant
;
that
is
,
not
an
Infidell
,
but
a
Christian
.
This
point
,
is
in
these
words
declared
by
the
speciall
,
or
by
a
word
of
Relation
,
a
beloued
Brother
,
which
was
more
then
a
simple
seruant
.
For
if
he
had
any
vnbeleeuers
(
that
were
not
of
the
houshold
of
Faith
)
either
borne
in
his
house
,
or
bought
with
his
money
,
they
were
his
seruants
,
but
they
were
not
beloued
Brethren
.
But
this
man
conuerted
to
the
Faith
was
aboue
the
ranke
and
degree
of
such
persons
,
hee
was
both
a
Seruant
and
a
Brother
.
True
it
is
,
there
was
great
difference
betweene
Philemon
and
Onesimus
,
betweene
the
Maister
and
Seruant
in
things
of
this
life
;
one
,
was
Superior
;
the
other
,
Inferior
:
one
was
to
command
,
the
other
to
obey
;
one
was
to
rule
,
the
other
to
be
subiect
in
the
Lord
;
yet
wee
see
,
how
the
Apostle
in
this
place
is
not
affraide
to
call
Onesimus
his
Maisters
Brother
,
and
would
not
haue
the
Maister
ashamed
to
acknowledge
it
in
words
,
&
to
shew
it
in
his
practise
.
This
is
not
spoken
,
as
if
they
were
naturall
Bretheren
in
the
flesh
,
and
descended
of
one
Father
,
according
to
the
common
generation
of
the
rest
of
the
sonnes
of
men
;
but
they
were
Brethren
in
Christ
,
partakers
of
the
common
Faith
,
equall
in
the
participation
of
heauenly
graces
,
alike
in
the
fauour
of
God
,
one
not
dearer
to
him
then
another
.
Hence
it
is
,
that
the
Apostle
before
Verse
7.
and
afterward
,
verse
20.
calleth
Philemon
his
Brother
in
Christ
,
though
he
were
his
sonne
in
the
Gospell
,
because
hee
had
begotten
him
vnto
God
by
the
immortall
seede
of
the
word
,
[
u
](A22481-e83170-b)
u
Verse
19.
as
wee
shall
see
in
the
words
following
,
where
he
challengeth
as
his
own
,
and
as
a
due
debt
vnto
him
,
whatsoeuer
Philemon
had
.
[
y
](A22481-e83230-b)
y
Deut.
15
,
7
,
2
11
,
12.
&
17
,
20.
Brethren
of
the
rich
:
the
Debter
is
called
the
Brother
of
his
Creditor
:
the
Seruant
is
Brother
to
the
Maister
:
the
King
set
ouer
them
,
must
not
lift
vp
his
heart
aboue
his
Brethren
.
This
is
it
which
Dauid
confesseth
in
many
places
of
the
Psalmes
,
[
z
](A22481-e83250-b)
z
Psal.
22.
22.
and
22
,
8
,
9.
I
wil
declare
thy
Name
vnto
my
Brethren
:
in
the
middest
of
the
Congregation
I
will
praise
thee
.
And
in
the
122.
Psalme
,
hee
wished
prosperity
,
and
would
procure
the
good
of
Gods
house
,
for
his
Brethrens
and
Companions
sake
.
Where
wee
see
,
that
albeit
he
were
the
King
of
Israell
,
and
sate
in
the
throne
of
glory
and
seat
of
dignity
aboue
them
,
yet
he
refuseth
not
to
cast
himselfe
into
a
common
condition
with
others
,
and
to
giue
them
the
honour
of
his
brethren
.
This
is
it
which
the
Prophets
teach
euery
where
,
[
a
](A22481-e83290-b)
a
Ier.
31
,
34.
They
shal
teach
no
more
euery
man
his
neighbor
,
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
.
This
is
it
which
Christ
speaketh
to
his
Disciples
,
[
b
](A22481-e83310-b)
b
Math.
23
,
8.
Be
not
ye
called
Rabbi
,
for
one
is
your
Doctor
,
euen
Christ
;
and
all
ye
are
Brethren
.
The
like
precept
the
Apostle
enioineth
and
the
same
rule
he
deliuereth
to
the
Romans
,
chap.
12
,
16.
Be
of
like
affection
one
toward
another
,
be
not
high-minded
,
but
make
your selues
equall
to
them
of
the
lower
sort
:
be
not
wise
in
your selues
.
And
to
the
Phillippians
,
Chap.
2
,
3.
Let
nothing
be
done
through
contention
or
vaine-glory
,
but
that
in
meekenesse
of
mind
euerie
man
esteeme
other
better
then
himselfe
.
Againe
,
to
this
purpose
hee
writeth
to
the
Galathians
,
[
c
](A22481-e83360-b)
c
Gal.
3
,
27
,
28
All
yee
that
are
baptized
into
Christ
,
haue
put
on
Christ
;
there
is
neither
Iew
nor
Grecian
,
there
is
neither
bond
nor
free
,
there
is
neither
male
nor
female
,
for
ye
are
all
one
in
Christ
Iesus
.
All
these
Testimonies
of
the
Old
and
New
Testament
,
do
fully
and
euidently
teach
vs
,
that
howsoeuer
the
Gospell
permitteth
and
prescribeth
the
differences
and
degrees
of
persons
,
that
some
be
Lords
,
and
others
beare
themselues
as
seruants
,
yet
it
alloweth
and
maketh
them
to
be
equal
in
Christ
,
to
be
brethren
and
Sisters
in
the
common
faith
,
all
members
of
Christ
,
all
pertakers
of
the
same
hope
,
al
heires
of
the
same
kingdome
.
[
d
](A22481-e83410-b)
d
Iob
34
,
18
,
19.
Wilt
thou
say
vnto
a
King
,
thou
art
wicked
?
Or
to
Prince
,
ye
are
vngodly
?
How
much
lesse
to
him
that
accepteth
not
the
rich
more
then
the
poore
,
for
they
bee
all
the
workes
of
his
hands
.
To
this
purpose
the
Apostle
Paule
speaketh
,
[
e
](A22481-e83440-b)
e
Rom.
2
,
9
,
10
11.
Gal.
2
,
6.
Act
10
,
34
,
35
Deut.
10
,
17.
2
Chro.
19
,
7.
Prou.
24
,
13.
To
euery
man
that
doth
good
,
shall
be
glory
,
honour
,
and
peace
,
to
the
Iew
first
,
and
also
to
the
Grecian
,
for
there
is
no
respect
of
persons
with
God
.
Likewise
,
the
Apostle
Peter
teacheth
this
in
the
Sermon
that
hee
preached
vnto
the
Gentiles
,
Of
a
truth
I
perceiue
,
that
God
is
no
accepter
of
persons
,
but
in
euerie
Nation
hee
that
feareth
him
,
&
worketh
righteousnesse
,
is
accepted
with
him
.
Seeing
then
,
this
is
the
Nature
of
God
,
that
he
regardeth
not
the
outward
apearance
and
countenance
of
men
,
we
must
know
that
he
respecteth
all
as
equall
and
alike
.
Mary
Magdalen
,
after
his
resurrection
,
when
he
had
appeared
vnto
her
,
and
manifested
himself
vnto
her
;
[
f
](A22481-e83510-b)
f
Iohn
20
,
17.
Go
to
my
brethren
,
and
say
vnto
them
,
I
ascend
vnto
my
Father
,
and
to
your
Father
;
and
to
my
God
,
and
to
your
God
.
Where
he
sheweth
,
that
God
is
a
common
Father
,
&
that
all
the
godly
are
as
brethren
one
to
another
.
Likewise
,
the
Apostle
writeth
to
the
Hebrewes
,
[
g
](A22481-e83530-b)
g
Heb.
2
,
11
,
12
He
that
sanctifieth
,
and
they
that
are
sanstified
,
are
al
of
one
,
wherefore
he
is
not
ashamed
to
call
them
Brethren
,
saying
;
I
will
declare
thy
name
vnto
my
Brethren
,
in
the
midst
of
the
Church
I
will
sing
praises
to
thee
.
The
Lord
Iesus
is
infinitely
aboue
vs
,
[
h
](A22481-e83550-b)
h
Phil.
2
,
6.
who
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equall
with
God
,
and
we
are
poore
,
wretched
,
and
miserable
men
;
yet
he
is
ashamed
of
no
man
,
except
we
first
bee
ashamed
of
him
.
He
will
deny
no
man
,
he
will
reiect
no
man
,
except
wee
first
do
deny
and
reiect
him
.
If
then
,
Christ
do
vouchsafe
to
account
and
accept
vs
as
his
bretheren
,
we
must
needs
acknowledge
an
equality
and
brotherly
fellowshippe
among
all
the
faithfull
that
are
in
Christ
.
[
i
](A22481-e83580-b)
i
Psal.
49
,
7.
1
Pet.
1
,
18.
or
the
treasures
that
are
in
the
world
,
could
pay
a
price
sufficient
to
redeeme
and
ransome
our
soules
;
it
is
the
precious
blood
of
Christ
alone
,
that
must
purchase
our
peace
,
as
of
a
Lambe
vndefiled
and
without
spot
.
Now
,
he
came
into
the
world
to
seeke
and
to
saue
that
which
was
lost
;
he
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
How
meane
soeuer
our
places
,
how
simple
soeuer
our
persons
,
how
base
soeuer
our
conditions
are
,
we
haue
as
good
a
title
,
and
as
great
an
interest
in
the
death
and
passion
of
Christ
,
as
they
that
shine
in
the
world
,
that
are
clad
in
Purple
,
and
fare
deliciously
euery
day
.
And
as
these
haue
redemption
by
him
,
so
God
affordeth
to
them
the
meanes
of
saluation
,
as
wel
as
the
mightiest
Monarkes
vpon
the
earth
.
The
poore
man
hath
the
word
of
God
offered
to
him
,
reade
vnto
him
,
and
preached
vnto
him
as
well
as
the
rich
:
he
hath
the
Sacraments
of
God
prouided
for
him
,
as
well
as
for
them
that
are
of
high
place
:
he
may
pray
vnto
God
as
freely
,
as
comfortably
,
as
chearefully
,
as
the
great
men
of
the
earth
,
and
he
hath
a
gracious
promise
to
be
heard
and
respected
,
as
well
as
they
.
Though
thou
farest
hardly
and
meanly
at
home
,
[
k
](A22481-e83590-b)
k
Prou.
9
,
2.
Math.
22
,
1.
yet
God
hath
prepared
thee
a
feast
,
and
biddeth
thee
to
his
Table
richly
furnished
,
and
plentifully
stored
with
all
prouision
.
Though
thou
do
not
iet
vp
and
down
in
Silks
and
Veluets
,
and
hast
no
gorgeous
attire
to
put
on
,
yet
God
hath
[
l
](A22481-e83600-b)
l
Rom.
13
,
14
prouided
thee
a
better
garment
,
he
giueth
thee
his
owne
sonne
to
put
on
,
and
clotheth
thee
with
his
righteousnesse
,
which
shall
couer
all
thy
shame
,
that
thy
nakednesse
shall
neuer
appeare
in
his
sight
.
So
then
,
seeing
God
accepteth
no
mans
person
,
seeing
Christ
vouchsafeth
to
call
vs
Bretheren
;
and
lastly
,
seeing
the
faithfull
haue
redemption
by
his
bloode
,
it
followeth
necessarilie
,
that
our
Christian
Religion
,
and
Faith
in
Christ
,
doe
make
all
persons
after
a
sort
equall
,
as
Bretheren
and
Sisters
of
one
and
the
same
Father
and
Family
,
and
Ioynt-heyres
of
one
and
the
same
Kingdome
,
that
is
immortall
and
neuer
fadeth
.
[
m
](A22481-e83640-b)
m
Leuit.
19
,
18
That
we
loue
our
Neighbors
as
our selues
.
This
is
the
new
commandement
giuen
vnto
vs
,
[
n
](A22481-e83660-b)
n
Iohn
13
,
34
That
we
loue
one
another
.
Seeing
therefore
,
there
is
one
body
,
and
one
spirit
;
one
Faith
,
and
one
Father
;
one
Church
,
and
one
Baptisme
,
let
vs
support
one
another
by
loue
,
and
endeuour
to
keep
the
vnity
of
the
spirit
,
in
the
bond
of
peace
.
This
is
it
which
the
Apostle
prooueth
,
when
he
hath
shewed
,
[
o
](A22481-e83680-b)
o
Colos.
3
,
11
,
12
,
13.
That
there
is
neither
Grecian
nor
Iew
,
neither
circumcision
,
nor
vncircumcision
,
Barbarian
,
Scythian
,
bond
,
free
,
but
Christ
is
all
,
and
in
all
things
;
he
addeth
,
As
the
elect
of
God
,
holy
and
beloued
,
put
on
the
bowelles
of
mercies
,
kindnesse
,
humblenesse
of
mind
,
meeknes
,
long-suffering
,
forbearing
one
another
,
and
forgiuing
one
another
;
if
any
man
haue
a
quarrell
vnto
another
,
euen
as
Christ
forgaue
,
euen
so
do
ye
:
and
aboue
all
these
thinges
,
put
on
loue
,
which
is
the
bond
of
perfectnesse
.
When
a
Controuersie
&
contention
arose
in
the
houses
of
Abraham
and
Lot
among
their
seruantes
,
though
there
were
a
great
difference
and
disparity
between
them
,
yet
Abraham
saide
,
[
p
](A22481-e83740-b)
p
Gen.
13
,
8.
Exodus
2
,
13.
Acts
7
,
26.
Let
there
bee
no
strife
I
pray
thee
,
between
thee
&
me
,
neither
between
thy
Heardmen
&
my
Herdmen
,
for
we
are
Brethren
.
This
is
that
whereof
the
Prophet
putteth
vs
in
mind
,
and
offereth
to
our
consideration
,
[
q
](A22481-e83760-b)
q
Psal.
133
,
1
,
3
Behold
,
how
good
and
comely
a
thing
it
is
,
Brethren
to
dwell
euen
together
,
there
the
Lorde
hath
appointed
the
blessing
of
life
for
euer
.
To
this
purpose
the
Apostle
saith
,
[
r
](A22481-e83780-b)
r
Ro.
12
,
10
,
11
Be
affectioned
to
loue
one
another
with
Brotherly
loue
,
in
giuing
honour
go
one
before
anothee
;
not
sloathfull
to
doe
seruice
,
feruent
in
spirit
,
seruing
the
Lord
.
It
cannot
bee
denied
,
but
many
occasions
of
iarres
and
ianglings
arise
among
men
,
and
the
more
they
are
giuen
to
the
world
,
the
more
they
are
wrapped
and
intangled
in
them
,
&
the
lesse
desire
and
delight
they
haue
to
be
loosed
from
them
.
Hee
that
is
giuen
to
contention
,
shall
alwayes
feede
himselfe
vpon
it
,
and
neuer
want
matter
to
keepe
him
in
it
.
But
would
we
know
what
is
the
cause
of
so
much
hatred
&
malice
that
remaineth
among
vs
?
Heereupon
it
ariseth
,
euen
from
hence
,
that
we
forget
that
we
are
Brethren
,
and
do
all
looke
for
one
and
the
same
inheritance
.
[
s
](A22481-e83830-b)
s
Psal.
82
,
6.
I
haue
said
,
ye
are
Gods
,
and
ye
are
all
Children
of
the
most
high
,
But
ye
shall
die
as
a
man
,
and
yee
Princes
shall
fall
like
others
.
If
then
,
there
be
so
little
difference
in
the
life
,
and
lesse
difference
of
the
death
of
rich
and
poor
,
of
Maister
and
Seruant
,
of
Magistrate
&
Subiect
,
we
shal
find
a
greater
equality
and
parity
betweene
them
in
holy
and
heauenly
things
.
We
allow
them
to
be
as
the
elder
brethren
,
but
they
must
know
and
consider
that
other
are
as
the
yonger
bretheren
of
the
house
,
and
haue
the
same
priuiledges
giuen
vnto
them
.
For
if
the
Lord
Iesus
be
not
ashamed
to
call
vs
all
brethren
,
shal
they
be
ashamed
to
confesse
one
another
to
be
equall
in
the
matters
of
our
redemption
and
saluation
?
Shall
the
rich
man
disdaine
the
poore
,
or
the
Prince
his
people
,
or
the
Maister
the
seruant
,
or
the
Free-man
him
that
is
bond
,
seeing
the
Lord
of
life
,
that
is
equall
with
his
Father
in
might
and
Maiesty
,
vouchsafeth
to
repute
vs
al
in
the
place
of
Brethren
?
Hence
it
is
,
that
he
saith
in
the
Gospell
(
speaking
of
lodging
the
stranger
in
our
houses
,
of
cloathing
the
naked
with
our
Garments
,
of
feeding
the
hungry
with
our
meats
,
of
visiting
the
prisoners
with
reliefe
,
of
refreshing
the
sicke
with
our
comfort
.
)
[
t
](A22481-e83850-b)
t
Math.
25
,
40.
Verily
I
say
vnto
you
,
inasmuch
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
Brethren
,
yee
haue
done
it
vnto
mee
.
Who
are
more
disgraced
and
contemned
in
the
worlde
,
then
such
as
are
Strangers
,
or
Prisoners
,
or
naked
&
in
necessity
?
Yet
these
poore
contemptible
ones
are
deare
in
his
sight
,
tender
as
the
Apple
of
his
eye
,
and
acknowledged
of
him
to
be
his
Bretheren
.
Wee
are
not
worthy
therefore
to
bee
esteemed
of
Christ
,
if
we
regard
not
such
as
are
in
greatest
price
,
and
cheefest
account
with
him
.
So
then
,
we
must
take
heede
,
that
wee
neuer
despise
,
and
deride
,
and
disdain
those
that
are
called
the
Brethren
of
Christ
,
nor
refuse
to
imbrace
them
as
our
owne
Brethren
.
This
is
that
vse
which
the
Apostle
vrgeth
,
in
setting
downe
the
duties
of
Maisters
,
[
u
](A22481-e83880-b)
u
Ephes.
6
,
9.
Ye
Maisters
,
do
the
same
thinges
vnto
them
,
putting
away
threatning
,
and
know
,
that
euen
your
Maister
also
is
in
heauen
,
neither
is
there
respest
of
persons
with
him
.
Where
we
see
,
how
hee
moueth
all
Maisters
to
cast
off
all
pride
and
high
conceite
of
themselues
,
and
to
Loue
their
faithfull
seruants
,
as
their
faithfull
Bretheren
.
It
is
not
farre
from
this
purpose
,
which
Iob
speaketh
touching
his
practise
and
behauiour
toward
his
Seruants
,
[
x
](A22481-e83910-b)
x
Iob.
31
,
13
,
14
,
15.
If
I
did
contemne
the
iudgement
of
my
seruant
and
of
my
Mayde
,
when
they
did
contend
with
me
,
What
then
shall
I
do
when
God
standeth
vp
?
And
when
he
shall
visit
me
,
What
shall
I
answere
?
He
that
hath
made
me
in
the
womb
,
hath
he
not
made
him
?
Hath
not
he
alone
fashioned
vs
in
the
womb
?
Where
the
holy
man
commendeth
mildnesse
in
all
Gouernors
,
and
reprooueth
the
exercise
of
cruelty
toward
their
seruants
.
Hee
gaue
them
free
libertie
to
declare
and
debate
the
matter
with
him
,
to
alledge
what
reasonable
excuse
soeuer
they
had
,
considering
with
himselfe
,
that
we
haue
one
common
Creator
and
maker
,
and
are
partakers
of
the
same
Nature
,
and
concluding
thereuppon
,
that
albeit
such
as
are
bound
to
serue
vs
,
bee
of
low
degree
,
and
despised
in
the
world
,
yet
they
neuerthelesse
are
our
brethren
.
So
then
,
such
as
are
aduanced
vnto
high
places
,
and
set
in
authority
ouer
others
,
are
not
to
trample
them
vnder
their
feete
,
to
despise
and
set
them
at
naught
,
to
account
them
as
vile
persons
in
their
eies
,
but
to
vse
them
with
mildnesse
,
and
to
behaue
themselues
in
al
lowlines
,
&
to
rule
their
houses
with
al
gentlenesse
.
We
must
remember
that
wee
haue
a
Maister
in
heauen
,
so
that
albeit
he
hath
exalted
vs
on
high
,
yet
God
standeth
aboue
all
,
and
is
the
Maister
both
of
the
Maister
,
&
of
the
seruant
.
O
that
this
were
well
waighed
,
and
wisely
considered
,
and
thoroughly
learned
of
all
Superiors
,
that
sit
at
the
sterne
▪
and
guide
the
ship
.
The
higher
and
greater
our
places
are
,
the
lower
and
lesser
ought
our
hearts
to
be
.
If
we
be
made
Magistrates
and
Maisters
,
and
Rulers
,
to
gouern
others
,
let
vs
confesse
they
be
Brethren
with
vs
.
This
yeeldeth
a
profitable
meditation
to
all
Christian
Gouernors
,
when
we
behold
any
of
our
Inferiors
(
thogh
they
were
our
bondmen
)
in
any
trouble
or
distresse
,
to
thinke
earnestly
vpon
these
things
.
If
God
haue
made
mee
neuer
so
high
,
when
I
see
the
people
pinched
with
dearth
and
famine
,
that
they
are
ready
to
perish
and
famish
in
the
streats
for
want
of
Bread
,
I
must
knowe
they
are
not
Dogges
,
(
though
many
make
no
better
nor
farther
reckoning
of
them
)
alas
,
alas
,
they
are
my
Brethren
.
When
the
Pestilence
walketh
in
the
darkenesse
,
and
the
plague
destroyeth
at
noone
day
,
that
God
striketh
downe
with
his
fearfull
hand
;
that
thousands
fall
at
our
side
,
and
ten
thousands
at
our
right
hand
(
for
he
oftentimes
maketh
hauocke
,
and
bringeth
desolation
into
many
houses
and
families
)
I
must
thinke
it
is
no
Murraine
of
Cattle
,
they
are
my
bretheren
.
When
I
behold
the
oppression
of
the
poore
,
and
the
grinding
of
the
faces
of
the
needy
,
that
they
are
eaten
vp
as
bread
,
and
sold
as
old
shooes
,
for
nothing
;
I
must
haue
this
feeling
of
their
affliction
,
they
are
not
as
Horsses
or
Asses
ouer-laden
with
their
burthen
(
whom
yet
,
if
it
were
so
,
[
y
](A22481-e83940-b)
y
Exo.
23
,
4
,
5.
we
were
bound
to
pity
&
raise
vp
,
though
belonging
to
our
enemy
)
they
are
my
poore
and
dear
brethren
,
whom
God
hath
created
,
whom
Christ
hath
redeemed
,
whom
the
holy
spirit
hath
sanctified
,
whom
the
word
hath
regenerated
,
whom
the
church
hath
nourished
,
whom
the
Angelles
haue
guarded
,
and
who
,
together
with
me
,
in
the
last
day
,
shall
be
glorified
.
At
that
day
shal
God
be
all
in
al
,
when
Christ
Iesus
shall
abolish
all
power
and
authority
among
men
,
when
Princes
must
resigne
their
kingdomes
,
and
cast
downe
their
crownes
at
his
feete
,
then
there
shall
be
no
more
Prince
and
Subiects
,
Pastor
and
people
,
Mayster
and
Seruant
,
Father
and
Sonne
,
Husband
and
Wife
.
These
degrees
indure
but
for
a
season
,
which
must
haue
end
,
when
Christ
shall
come
to
iudge
the
quicke
and
the
dead
.
If
God
haue
made
me
a
Maister
,
and
committed
Seruants
to
my
charge
,
they
must
not
be
respected
as
my
Swine
or
Oxen
;
they
are
my
Brethren
,
and
therefore
I
must
looke
vnto
them
in
time
of
their
sickenesse
,
&
vse
all
good
meanes
for
their
deliuerance
.
The
Centurion
in
the
gospell
is
commended
,
that
when
his
seruant
fell
sick
,
&
was
in
danger
of
death
,
he
came
to
Christ
[
z
](A22481-e83950-b)
z
Math.
8
,
6.
for
help
and
succour
.
If
a
man
haue
a
Bullocke
and
beast
that
is
diseased
,
he
will
aske
counsel
,
&
seeke
remedy
,
much
more
ought
we
to
deale
mercifully
with
our
seruants
which
God
hath
made
our
brethren
,
&
not
to
shew
more
mercy
to
our
Cattle
for
our
commodity
sake
,
then
to
man
made
after
the
Image
of
God
for
his
sake
.
To
conclude
,
let
vs
from
this
Christian
equality
,
learne
Christian
mercy
,
and
know
the
estate
of
them
that
suffer
any
kind
of
misery
.
For
what
is
the
cause
that
we
tyranize
ouer
those
that
are
our
Inferiors
,
but
because
we
forget
that
we
are
their
bretheren
,
and
that
in
this
respect
they
are
equall
vnto
vs
?
Art
thou
called
being
a
Seruant
?
Care
not
for
it
:
but
if
yet
thou
maist
be
free
,
vse
it
rather
:
for
he
that
is
called
in
the
Lord
,
being
a
Seruant
,
is
the
Lords
freeman
:
Likewise
also
,
be
that
is
called
beeing
free
,
is
Christs
Seruant
.
Where
he
sheweth
,
that
no
mans
poore
calling
should
be
his
discouragement
:
but
this
must
be
his
comfort
,
and
bring
peace
vnto
his
soule
,
that
if
hee
be
a
true
beleeuer
,
although
he
be
mans
seruant
,
yet
he
is
Gods
free
man
.
And
whomsoeuer
the
sonne
[
b
](A22481-e84000-b)
b
Iohn
8
,
34
,
36.
maketh
free
,
he
is
free
indeede
.
For
,
wee
must
know
,
that
whosoeuer
committeth
sinne
with
greedinesse
,
and
draweth
iniquitie
as
with
Cart-ropes
,
he
is
the
seruant
of
sinne
,
though
he
were
the
Maister
of
a
family
,
or
the
Ruler
of
a
kingdome
.
And
on
the
other
side
,
whosoeuer
is
freed
from
the
bondage
of
sinne
,
and
the
slauery
of
the
Deuill
,
he
is
a
right
free-man
,
although
he
be
a
Captiue
,
a
Prisoner
,
or
a
Seruant
.
If
wee
haue
our
part
in
Christ
,
we
haue
our
part
in
this
comfort
,
seeing
the
Seruant
is
saued
as
well
as
●…e
Maister
,
if
he
beleeue
.
Furthermo●…
,
we
must
consider
these
two
thinges
,
both
that
whatsoeuer
our
calling
be
,
wherein
we
abide
,
whether
it
bee
high
or
low
,
wee
haue
it
from
God
,
we
are
alotted
vnto
it
by
his
appointment
,
and
that
hee
seeth
it
,
and
knoweth
it
to
be
the
fittest
place
and
best
calling
for
vs
vnder
the
Heauens
.
For
,
he
respecteth
in
all
his
purposes
,
his
owne
glory
,
and
our
profite
.
If
he
saw
any
condition
of
life
to
be
better
for
vs
,
or
a
meanes
to
further
vs
in
our
holy
faith
and
saluation
,
he
would
not
keepe
vs
from
it
,
he
would
not
deny
it
vnto
vs
,
he
would
not
restraine
vs
of
it
.
It
is
a
spice
of
the
Deuils
poyson
,
which
he
inspired
&
instilled
into
the
minds
of
our
first
parents
,
to
conceiue
hardly
of
Gods
dealing
toward
vs
,
as
if
of
malice
or
enuy
he
had
helde
vs
from
the
greater
good
,
and
bestowed
vpon
vs
the
lesser
.
He
came
to
them
in
the
Garden
,
and
told
them
,
[
c
](A22481-e84020-b)
c
Gen.
3
,
5.
That
God
doth
know
,
that
when
they
should
eate
of
the
tree
of
knowledge
of
good
&
euill
,
in
the
middest
of
the
Paradice
of
God
,
their
eyes
should
be
opened
,
and
they
should
be
as
Gods
knowing
good
and
euill
.
So
when
we
grow
discontented
,
and
dislike
our
callings
which
God
hath
appointed
vnto
vs
,
we
begin
to
be
inueigled
by
the
subtilty
of
Satan
,
and
shal
be
alwaies
aspiring
higher
,
then
God
hath
iudged
to
be
meet
for
vs
.
Let
this
serue
vs
,
&
suffice
vnto
vs
,
that
how
lowe
soeuer
in
our
owne
eyes
,
and
little
in
the
eyes
of
others
,
our
condition
is
,
yet
God
hath
made
them
equall
with
vs
,
and
vs
Brethren
with
them
,
to
our
great
and
endlesse
comfort
.
This
is
that
vse
which
the
Apostle
maketh
to
encourage
and
strengthen
seruants
in
their
duties
,
[
d
](A22481-e84040-b)
d
Ephes.
6
,
5
,
6
7
,
8.
Seruants
,
be
obedient
vnto
them
that
are
your
Maisters
,
according
to
the
flesh
with
feare
and
trembling
,
in
singlenesse
of
your
hearts
,
as
vnto
Christ
.
Not
with
seruice
to
the
eie
as
men
pleasers
,
but
as
the
seruants
of
Christ
,
doing
the
will
of
God
from
the
hart
,
with
good
will
seruing
the
Lord
&
not
men
,
And
know
ye
that
whatsoeuer
good
thing
any
man
doth
,
that
same
shall
he
receiue
of
the
Lord
,
whether
hee
be
bond
or
free
.
Whereby
he
declareth
,
that
the
obedience
of
such
as
are
bond
,
is
no
lesse
acceptable
to
god
,
then
the
obedience
of
such
as
are
free
:
he
looketh
not
so
much
to
our
persons
,
as
to
our
actions
,
nor
so
much
to
our
actions
,
as
to
the
manner
of
our
doing
of
them
.
Hee
liketh
and
alloweth
that
which
is
done
of
the
seruant
,
as
well
as
that
which
proceedeth
from
the
Maister
:
and
he
that
is
of
low
degree
,
pleaseth
God
in
the
duties
of
his
calling
,
as
well
as
the
man
that
is
of
greatest
reputation
in
the
world
,
and
highly
magnified
for
his
Riches
and
Honors
.
[
z
](A22481-e84090-b)
z
2
Cor.
5
,
10.
all
appear
before
him
,
when
he
will
iudge
euery
man
according
to
his
works
.
When
we
shal
come
personally
before
his
Throne
of
glory
and
seat
of
iudgment
,
hee
will
haue
no
respect
to
the
Noblenesse
of
our
birth
,
to
the
greatnesse
of
our
learning
,
to
the
beauty
of
our
faces
,
to
the
strength
of
our
bodies
,
to
the
largenesse
of
our
liuings
,
to
the
aboundance
of
our
Riches
,
or
to
any
outward
priuiledges
and
dignities
of
our
persons
.
Then
shall
all
flesh
be
gathered
together
from
the
foure
windes
,
and
stand
before
the
Iudge
of
all
the
world
.
God
will
respect
vs
as
we
are
,
not
as
we
appeare
to
be
;
not
as
others
haue
accounted
of
vs
,
but
as
he
shall
manifest
vs
to
haue
bin
,
when
the
secrets
of
all
hearts
shall
be
disclosed
,
and
hidden
things
shall
bee
reuealed
.
Then
must
euery
man
answere
for
himselfe
,
and
plead
guilty
or
not
guiltie
,
when
no
pretenses
,
or
excuses
,
or
delayes
shal
auaile
vs
.
Then
shal
the
poore
begger
appeare
without
his
rags
;
the
rich
Glutton
without
his
Robes
;
Couetous
Indas
without
his
bagges
;
Crafty
Gehazi
without
his
money
;
Proud
Haman
without
his
Honor
;
Aspyring
Absolon
without
his
Ambition
;
Murthering
Caine
without
his
Weapon
;
Cunning
Achitophell
without
his
Pollicy
.
The
Kings
of
the
earth
must
lay
downe
the
glory
of
their
Crownes
,
and
the
dignity
of
their
Scepters
,
the
Nobles
must
renounce
the
Ensignes
of
honor
,
and
all
persons
must
set
aside
outward
respects
of
honor
and
dishonor
,
of
glory
and
shame
,
of
fauor
and
contempt
.
Neuerthelesse
,
it
is
to
be
obserued
,
that
albeit
these
men
must
stand
before
the
throne
of
God
,
without
these
respects
that
they
made
their
chiefest
felicity
;
yet
they
shall
not
appeare
without
their
cruelty
,
bribery
,
treachery
,
blasphemy
,
couetousnes
,
&
such
like
impiety
,
for
their
euill
works
shal
follow
them
,
&
cleaue
fast
vnto
them
.
Let
vs
therefore
neuer
think
to
escape
,
when
we
shal
com
naked
before
the
eternal
Iudge
,
as
euer
we
came
into
the
world
,
&
more
naked
then
we
departed
out
of
the
world
;
for
wheras
some
haue
their
Coffins
to
couer
them
,
others
their
Tombs
to
beutify
them
,
and
all
men
their
winding
sheets
to
wrap
their
Carkasses
in
,
when
the
Lord
shal
descend
with
thousands
of
his
Angels
,
they
shal
not
haue
a
rag
,
or
a
poore
fig-leafe
to
hide
their
shame
.
Let
vs
seek
while
we
haue
time
to
put
on
Christs
righteousnesse
as
a
Garment
,
that
we
may
be
able
to
stand
before
the
sonne
of
man
,
and
receiue
the
glory
prepared
for
vs
,
before
the
foundations
of
the
earth
were
laide
.
[
Specially
to
me
,
how
much
more
then
vnto
thee
,
both
in
the
flesh
,
and
in
the
Lord
.
]
We
haue
heard
how
the
Apostle
accounteth
,
and
how
he
would
haue
Philemon
account
of
Onesimus
;
to
wit
,
aboue
a
Seruant
,
euen
as
a
beloued
Brother
.
In
these
words
,
he
vrgeth
him
farther
,
and
sheweth
that
hee
had
more
cause
to
respect
him
,
and
greater
reason
to
loue
him
then
himselfe
had
,
because
he
was
ioyned
to
him
by
more
bands
,
whereof
two
he
nameth
;
one
of
the
flesh
,
as
being
his
seruant
;
the
other
in
the
Lord
,
as
being
his
brother
.
Paule
was
mooued
to
respect
him
,
onely
in
regarde
of
the
common
fayth
,
and
therefore
he
saith
;
if
he
were
,
not
so
much
a
Seruant
as
a
Brother
to
him
,
much
more
hee
ought
to
bee
so
to
his
Maister
;
not
because
hee
was
his
seruant
as
other
seruants
are
,
but
because
he
was
the
Lords
seruant
,
so
that
hee
was
bounde
to
loue
him
,
both
for
the
Lordes
sake
,
and
for
his
owne
sake
.
[
f
](A22481-e84270-b)
f
Gen.
21
,
9
,
10
14.
&
25
,
5
,
6.
more
then
Ishmael
,
the
son
of
the
bond-woman
,
and
a
scoffing
wretch
,
and
more
then
all
the
Sonnes
of
Keturah
,
to
whom
he
gaue
guifts
,
and
sent
them
away
.
Wee
see
this
in
the
dealing
of
Abraham
toward
Lot
his
Nephew
,
he
would
suffer
no
contention
to
rest
among
them
,
and
when
he
heard
he
was
taken
prisoner
,
he
would
not
haue
stirred
for
the
wicked
sinners
that
dwelt
in
Sodome
,
but
hee
armed
his
seruants
to
recouer
him
out
of
the
hands
of
his
enemies
.
This
is
it
which
Salomon
teacheth
,
[
g
](A22481-e84340-b)
g
Prou.
27
,
10
Better
is
a
Neighbor
that
is
neere
,
then
a
Brother
farre
off
.
The
Apostle
teacheth
this
truth
,
when
he
giueth
this
precept
,
While
wee
haue
time
,
let
vt
do
good
to
all
men
,
[
h
](A22481-e84370-b)
h
Gal.
6
,
10.
but
especially
to
them
which
are
of
the
houshold
of
faith
.
And
in
another
place
,
[
i
](A22481-e84390-b)
i
Tim.
5
,
4.
If
any
Widdow
haue
Children
or
Nephewes
,
let
them
learne
first
to
shew
godlinesse
towardes
their
owne
house
,
and
to
recompence
their
Kindred
.
To
this
also
we
are
directed
in
the
fift
Commandement
,
when
we
are
commanded
to
Honour
Father
and
Mother
.
Wherby
appeareth
the
truth
of
this
doctrine
,
that
it
standeth
with
Gods
ordinance
,
to
haue
the
most
care
of
those
,
and
to
shew
the
greatest
fruits
of
loue
vnto
them
,
to
whom
wee
are
bound
in
the
greatest
and
neerest
bands
.
[
k
](A22481-e84450-b)
k
Eccl.
4
,
9
,
10.
Two
are
better
then
one
,
and
a
threefold
Cord
is
not
easily
broken
.
Wheresoeuer
there
are
stronger
Cordes
to
tye
vs
,
and
moe
bandes
to
ioyne
vs
together
,
our
Loue
ought
to
bee
the
more
greater
one
towardes
another
.
Manie
stickes
make
the
greater
Fire
,
and
many
stringes
,
the
better
Musicke
.
[
l
](A22481-e84490-b)
l
1
Tim.
5
,
4.
Because
that
is
an
honest
thing
,
and
acceptable
before
God
.
Now
,
we
are
bound
vnto
them
by
many
effectuall
Reasons
,
as
it
were
with
barres
of
Iron
,
and
bandes
of
Brasse
,
to
nourish
those
that
haue
nourished
vs
,
that
haue
fedde
vs
,
that
haue
cloathed
vs
,
that
haue
begotten
vs
,
and
brought
vs
into
the
world
,
so
that
wee
must
acknowledge
it
both
right
and
reasonable
.
[
m
](A22481-e84530-b)
m
1
Tim.
5
,
8.
If
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
houshold
,
he
denieth
the
faith
,
&
is
worse
then
an
Infidell
.
For
howsoeuer
they
professe
the
Faith
in
words
,
yet
in
deede
and
in
truth
they
deny
it
.
But
God
is
delighted
with
our
workes
,
not
with
our
words
,
and
looketh
vpon
the
substance
,
not
the
shewe
of
our
Religion
,
according
as
the
Apostle
speaketh
,
[
n
](A22481-e84550-b)
n
Titus
1
,
16.
They
professe
that
they
know
God
,
but
by
workes
they
deny
him
,
and
are
abhominable
and
disobedient
,
and
vnto
euerie
good
worke
Reprobate
.
This
profession
is
vaine
and
hyppocritall
,
and
no
more
regarded
of
God
,
then
the
leaues
of
a
Tree
of
him
that
looketh
to
finde
fruite
vpon
it
.
So
then
,
seeing
two
are
better
then
one
,
seeing
it
is
a
thing
wel
pleasing
with
God
;
and
last
of
all
,
seeing
the
Faith
is
denied
of
those
that
regard
such
as
are
nearest
to
them
nothing
at
al
,
we
learne
howsoeuer
,
we
owe
somwhat
to
all
mankind
,
and
there
is
a
common
band
that
knitteth
vs
fast
togither
,
yet
where
the
debt
is
greatest
,
there
we
are
bound
to
pay
most
,
&
where
the
Obligation
is
straightest
,
there
we
are
to
performe
the
greatest
duties
.
[
o
](A22481-e84600-b)
o
Mal.
1
,
6.
we
must
yeeld
him
feare
,
as
to
our
Maister
;
we
must
performe
subiection
to
him
,
as
to
our
Creator
;
we
must
shew
obedience
to
him
,
as
to
our
Law-giuer
.
He
would
be
holden
as
a
man
vtterlie
voyde
of
all
wit
and
wisedome
,
who
being
indebted
vnto
many
men
,
and
owing
to
some
more
,
and
to
others
lesse
;
bound
to
some
in
one
band
,
to
others
in
two
;
to
others
in
many
bands
;
to
some
owing
all
that
he
hath
,
and
to
others
more
then
he
hath
,
or
is
able
to
pay
:
would
begin
to
pay
his
debts
without
difference
and
discretion
,
deliuering
much
to
whom
he
oweth
little
,
and
little
to
whom
he
oweth
much
;
satisfying
two
bands
where
he
is
bound
in
one
onely
,
and
regarding
onely
to
haue
one
cancelled
,
where
many
other
are
required
at
his
hands
.
Thus
it
fareth
with
euery
one
of
vs
;
to
one
,
we
owe
one
Talent
;
to
another
,
three
Tallents
;
to
another
,
fiue
Tallents
;
but
to
God
we
are
aboue
all
others
most
deepely
indebted
;
we
owe
vnto
him
,
our
goods
,
our
good
Names
,
our
substance
,
our
libertie
,
our
liues
,
our selues
,
our
soules
,
our
bodies
,
and
when
wee
haue
giuen
him
all
,
all
will
not
serue
to
pay
him
,
seeing
we
owe
vnto
him
more
then
we
haue
.
Hence
it
is
that
our
Sauiour
saith
;
[
p
](A22481-e84620-b)
p
Math.
22
,
37
38
,
39.
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
Soule
,
and
with
all
thy
minde
:
this
is
the
first
and
the
great
Commaundement
:
and
the
second
like
vnto
this
;
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
We
see
then
the
order
of
the
Commaundements
set
downe
by
the
God
of
order
,
that
God
hath
the
first
place
,
and
man
the
second
;
the
duties
we
owe
vnto
him
,
are
preferred
before
the
duties
we
owe
to
our
Brethren
.
And
if
we
marke
the
Lords
prayer
,
and
the
order
which
we
are
taught
to
obserue
in
our
Prayers
and
Petitions
,
we
shall
finde
those
ranged
in
the
first
place
that
touch
the
honour
of
his
Name
,
before
such
as
belong
to
our
necessities
:
so
that
the
duties
are
greater
,
the
Chaines
are
stronger
,
the
bands
are
faster
,
and
the
reasons
are
firmer
to
binde
vs
,
and
knit
vs
vnto
God
.
In
him
[
q
](A22481-e84640-b)
q
Acts
17
,
28.
and
14
,
17.
we
liue
and
mooue
,
and
haue
our
being
.
He
sendeth
Raine
and
fruitfull
seasons
,
he
filleth
our
hearts
with
ioy
and
gladnesse
.
He
made
vs
,
and
not
we
our selues
,
he
made
vs
of
nothing
,
and
when
we
became
deformed
,
hee
reformed
vs
.
He
hath
written
his
Lawes
in
our
hearts
,
and
our
sinnes
and
iniquities
he
will
remember
no
more
.
What
wrong
and
iniury
hath
the
Lord
done
vs
,
that
hauing
receiued
so
many
pledges
of
his
fauour
,
and
sealed
so
many
bands
,
acknowledging
the
infinite
debts
that
we
owe
vnto
him
,
wee
should
preferre
Dust
and
Ashes
before
him
,
and
set
vp
proud
flesh
in
disgrace
and
despite
of
him
?
We
see
what
mightie
and
waightie
reasons
wee
haue
to
magnify
him
aboue
all
Creatures
in
Heauen
and
Earth
,
and
to
aduance
him
aboue
all
excellency
that
is
in
man
,
whose
breath
is
in
his
Nosthrils
:
and
yet
who
is
it
that
giueth
him
his
due
,
and
doth
not
extoll
the
Creature
aboue
the
Creator
,
who
is
blessed
for
euer
?
True
it
is
,
euery
man
will
pretend
loue
to
God
,
as
to
him
that
hath
elected
him
,
created
him
,
redeemed
him
,
called
him
,
adopted
him
,
iustified
him
,
sanctified
him
,
and
preserued
him
.
But
doe
we
loue
his
word
aboue
our
owne
pastimes
and
pleasures
?
Our
Sauiour
saith
;
[
r
](A22481-e84660-b)
r
Iohn
14
,
23.
If
any
Man
loue
mee
,
hee
will
keepe
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
and
dwell
with
him
:
he
that
loueth
not
me
,
keepeth
not
my
word
.
If
then
we
preferre
the
following
of
our
owne
vanities
before
the
hearing
of
his
truth
,
we
plainely
bewray
the
hypocrisie
of
our
hearts
,
and
shew
that
our
loue
is
fastned
vpon
the
Earth
.
We
will
all
seeme
to
loue
the
Lord
,
and
his
word
,
least
all
men
should
condemne
vs
,
and
cry
shame
of
vs
:
but
this
our
loue
continueth
no
longer
,
then
till
some
profit
or
pleasure
round
vs
in
the
eare
,
and
come
in
comparison
(
as
it
were
)
to
be
waighed
in
the
ballance
together
;
then
farewell
God
,
and
his
Word
,
and
his
Sabbaoths
,
we
will
none
of
them
,
so
long
as
we
haue
the
other
to
follow
after
.
What
is
more
common
in
continuall
practise
then
this
?
Will
not
a
drunken
Feast
,
a
ryotous
company
of
prophane
Fellowes
,
sooner
draw
vs
to
their
Lure
,
then
a
conscience
of
our
duty
to
God
to
keepe
vs
at
home
,
to
attend
to
his
ordinances
for
the
saluation
of
our
Soules
?
Euery
man
almost
can
say
the
Commandements
,
and
pronounce
the
words
,
but
they
consider
not
the
meaning
of
them
,
and
how
large
they
are
.
They
know
the
Law
;
[
s
](A22481-e84680-b)
s
Exod.
20
,
3.
Thou
shalt
haue
no
other
Gods
but
me
:
and
they
would
complain
of
the
iniurie
done
them
,
if
they
should
be
charged
to
breake
the
same
.
Neuerthelesse
,
if
we
loue
the
World
more
then
we
loue
God
,
or
delight
in
our
Riches
more
then
in
his
Worship
,
if
we
trust
in
the
Creature
more
then
in
the
Creator
,
or
if
we
feare
men
more
then
God
,
we
offend
him
,
and
transgresse
his
Commaundement
.
Let
vs
now
consider
with
our selues
,
how
deeply
we
are
indebted
vnto
God
,
and
remember
that
we
owe
many
duties
vnto
him
:
he
hath
giuen
vs
much
,
so
that
he
may
require
much
of
vs
again
;
he
hath
bestowed
many
blessings
vpon
vs
,
and
therefore
he
looketh
for
the
greater
seruice
at
our
hands
.
[
t
](A22481-e84750-b)
t
Micha.
6
,
7.
thousand
Riuers
of
Oyle
,
and
to
forgoe
their
first
borne
for
their
transgression
,
euen
the
fruit
of
their
body
for
the
sinne
of
their
Soules
.
The
spirituall
consenage
and
deceit
of
the
fraudulent
Iesuits
as
greedy
Cormorants
,
is
notorious
and
famous
,
or
rather
infamous
in
this
kinde
and
case
whereof
we
speake
,
who
make
hast
to
the
sicke
person
that
is
rich
(
as
the
Eagle
flyeth
to
the
Carkasse
)
to
make
a
prey
of
him
,
[
u
](A22481-e84760-b)
u
See
the
Quod
lib.
and
other
Bookes
of
the
priestes
,
for
this
purpose
.
and
the
Priests
themselues
,
greeuing
that
such
a
fat
Morcell
should
goe
by
their
mouthes
,
and
so
great
a
bootie
should
escape
their
hands
,
haue
lamentably
complained
of
their
briberie
,
hypocrisie
,
cruelty
,
and
iniquitie
.
These
are
they
that
eate
Mens
sinnes
as
Bread
,
and
regard
not
to
dam
their
Soules
,
to
fat
their
owne
Bodyes
,
and
fill
their
owne
pusres
.
[
x
](A22481-e84800-b)
x
2
Tim.
3
,
1
,
2
,
3.
when
men
shall
be
cold
in
Charity
,
and
destitute
of
naturall
affection
.
He
would
be
accounted
a
starke
foole
that
would
seeme
to
shew
compassion
to
feede
another
,
and
yet
starue
his
owne
body
;
to
be
liberall
abroad
,
and
miserable
at
home
;
to
see
other
mens
miseries
,
and
to
take
no
notice
or
knowledge
of
his
owne
;
to
quench
the
fire
kindled
in
another
mans
house
,
and
to
suffer
his
owne
to
be
turned
downe
sticke
and
stake
,
and
nothing
left
to
couer
his
head
,
and
to
giue
him
shielde
and
shelter
from
the
wind
and
weather
.
So
standeth
the
case
with
all
such
as
open
their
handes
to
those
that
are
farre
off
from
them
,
and
turne
away
their
eies
from
such
as
are
their
flesh
,
and
bone
,
and
blood
,
to
whom
God
and
Nature
hath
made
them
more
indebted
,
then
to
other
men
.
It
was
not
so
with
Ioseph
,
[
y
](A22481-e84830-b)
y
Gene.
47
,
12.
when
he
liued
in
wealth
,
and
Iacob
was
in
want
:
he
was
stored
with
plentie
,
and
his
Father
tasted
of
scarsitie
,
he
gaue
him
Corne
freely
,
and
sustained
his
Kindred
willingly
.
The
like
care
we
see
in
Ruth
toward
Naomi
,
the
Daughter
in
Law
toward
the
Mother
in
Law
,
she
laboured
and
trauailed
for
them
both
,
[
z
](A22481-e84870-b)
z
Ruth
.
2
,
6
,
14
18.
she
gleaned
and
gathered
after
the
Reapers
among
the
sheaues
,
and
what
she
left
when
she
was
sufficed
,
she
reserued
it
,
and
brought
all
home
to
releeue
and
refresh
her
olde
Mother
.
These
examples
are
agreeable
to
the
rule
,
and
these
practises
are
aunswerable
to
the
prccept
of
the
Apostle
,
requiring
of
Children
and
Nephewes
to
recompence
the
kindnesse
of
their
Parents
.
When
Christ
our
Sauiour
was
vpon
the
Crosse
,
he
shewed
his
godlinesse
toward
his
Mother
,
and
committed
her
to
the
Disciple
whom
he
loued
,
himselfe
being
ready
to
leaue
the
World
.
For
when
[
a
](A22481-e84880-b)
a
Iohn
19
,
26
,
27.
he
saw
his
Mother
and
Iohn
standing
by
her
,
hee
said
vnto
his
Mother
;
Woman
,
behold
thy
Sonne
:
then
said
he
to
the
Disciple
,
Behold
thy
Mother
,
and
from
that
houre
the
Disciple
tooke
her
home
vnto
him
.
It
is
the
dutie
of
Children
to
honour
their
Parents
,
not
onely
by
obedience
,
but
by
maintenance
;
not
onely
by
reuerence
,
but
by
recompence
;
not
onely
by
subiection
,
but
by
thankfulnesse
for
the
benefits
that
they
haue
receiued
.
If
they
be
hungry
,
they
must
feede
them
;
if
poore
,
they
must
releeue
them
;
if
in
necessitie
,
they
must
helpe
them
;
if
weake
,
they
must
Minister
vnto
them
.
For
if
this
must
be
performed
to
Strangers
,
much
more
to
Parents
?
There
is
nothing
more
iust
then
this
kinde
of
dutie
,
because
the
light
of
Nature
teacheth
,
to
requite
one
good
turne
for
another
,
and
to
doe
vnto
another
,
as
thou
wouldst
haue
him
doe
to
thee
.
Wherefore
,
to
deny
the
performance
of
these
duties
,
is
vnnaturall
and
inhumaine
:
but
to
breake
out
into
the
contrary
practises
,
is
monstrous
and
beastly
.
Absalom
[
b
](A22481-e84930-b)
b
2.
Sam.
15
,
10
,
and
20
,
1.
conspired
against
Dauid
,
Sheba
the
Sonne
of
Bichri
,
a
man
of
Iemini
conspired
against
Dauid
,
both
of
them
raised
Israell
against
him
,
and
blew
the
Trumpet
of
rebellion
.
Both
the
persons
were
wicked
,
both
their
practises
were
deuillish
,
both
their
punishments
were
iust
and
righteous
.
But
if
we
consider
the
manner
of
the
offence
,
by
the
condition
of
the
offender
,
and
waigh
the
persons
in
a
ballance
by
the
seuerall
bands
,
whereby
one
was
tyed
aboue
the
other
,
we
shall
easily
finde
that
the
sinne
of
Absalom
did
exceede
,
and
his
fact
was
more
odious
and
hatefull
in
the
sight
of
God
and
man
.
For
Sheba
indeede
rose
vp
against
his
Liedge-Lord
,
and
lawfull
Prince
.
But
Absalom
ought
to
haue
shewed
himselfe
as
a
Sonne
,
as
a
Seruant
,
as
a
Subiect
,
and
to
haue
acknowledged
Dauid
his
Father
,
his
Maister
,
his
Magistrate
.
He
was
the
Lords
annointed
to
them
both
,
and
therefore
they
should
haue
beene
afraid
to
lay
their
hands
vpon
him
,
or
to
set
themselues
against
him
,
or
to
take
away
the
Crowne
and
Kingdome
from
him
:
Neuerthelesse
,
Absaloms
attempt
was
accompanied
with
a
multitude
of
offences
,
[
c
](A22481-e85030-b)
c
Cicer.
paradox.
3.
he
wronged
him
that
had
begotten
him
,
that
had
nourished
him
,
that
had
nurtered
him
,
that
had
honoured
and
aduanced
him
,
that
had
giuen
him
life
,
and
all
thinges
appertaining
vnto
life
.
All
these
bands
,
that
ought
to
haue
beene
as
a
strong
Cord
or
Cable
,
neuer
to
be
vntwisted
,
and
as
a
Chaine
of
Iron
,
neuer
to
be
broken
,
he
rent
in
sunder
as
a
thred
of
Tow
is
broken
when
it
feeleth
the
fire
,
and
therefore
as
the
fault
was
most
foule
,
so
his
fall
was
most
fearefull
,
according
to
the
saying
of
the
Wise-man
;
[
d
](A22481-e85050-b)
d
Pro.
17
,
13.
Whosoeuer
recompenceth
euill
for
good
,
euill
shall
not
depart
from
his
house
.
Thus
then
we
see
,
that
such
as
contemne
their
Parents
,
and
refuse
to
helpe
and
succour
those
that
GOD
hath
made
nearest
vnto
them
,
and
so
bound
them
in
a
greater
band
,
doe
commit
the
greater
sinne
,
and
plainely
declare
that
their
hearts
are
voyd
of
naturall
affection
.
[
e
](A22481-e85100-b)
e
Gal.
4
,
16.
Am
I
therefore
become
your
Enemy
,
because
I
tellyou
the
truth
?
Thus
also
the
Prophet
Ieremy
complaineth
,
[
f
](A22481-e85130-b)
f
Ier.
18
,
20.
Shall
euill
be
recompensed
for
good
?
For
they
haue
digged
a
pit
for
my
Soule
:
remember
that
I
stood
before
thee
to
speake
good
for
them
,
and
to
turne
away
thy
wrath
from
them
.
We
pray
for
them
,
we
stand
in
the
gap
,
wee
exhort
and
admonish
them
,
we
desire
to
cure
them
of
those
sinnes
,
that
fight
against
their
Soules
to
destroy
them
.
Secondly
,
we
are
to
draw
from
hence
a
generall
consideration
,
that
as
God
hath
called
vs
with
an
holy
calling
,
into
the
bosome
of
the
Church
,
so
he
hath
linked
the
faithfull
in
loue
one
to
another
,
and
yoaked
them
together
with
the
sweet
yoake
of
his
Gospell
:
and
yet
how
many
are
there
that
professe
the
name
of
Christ
,
and
will
needes
be
accounted
true
Christians
,
that
cannot
abide
the
Children
of
God
,
but
hate
them
with
an
vnfained
hatred
,
and
account
them
as
their
Mortall
enemies
?
If
we
should
see
a
man
rage
against
the
members
of
his
owne
bodie
,
[
g
](A22481-e85160-b)
g
Marke
5
,
5.
and
strike
himselfe
with
stones
to
the
wounding
of
the
flesh
like
the
man
possessed
,
would
we
not
seek
to
binde
him
with
Chaines
,
and
say
he
were
mad
and
out
of
his
wits
?
So
likewise
,
if
we
be
in
Christ
,
we
haue
him
as
our
head
,
and
are
members
one
of
another
;
and
therefore
such
as
nourish
the
passions
of
hatred
as
Coales
of
fire
kindled
in
their
breastes
,
are
out
of
their
right
minde
,
as
men
distracted
and
beside
themselues
.
No
man
euer
yet
hated
his
owne
flesh
,
but
nourisheth
[
h
](A22481-e85170-b)
h
Ephe.
5
,
29.
and
cherisheth
it
,
euen
as
the
Lord
doth
the
Church
.
We
haue
many
effectuall
meanes
and
strong
reasons
to
ioyne
our
affections
one
to
another
,
[
i
](A22481-e85180-b)
i
Ephe.
4
,
4
,
5.
There
is
one
Body
,
and
one
Spirit
;
there
is
one
hope
,
and
one
inheritance
;
there
is
one
Faith
,
and
one
Baptisme
;
there
is
one
God
and
Father
of
all
,
which
is
aboue
all
,
and
thorough
all
,
and
in
vs
all
:
These
are
so
many
bands
to
hold
vs
together
;
if
wee
plucke
these
Chaines
asunder
,
and
breake
the
Fetters
in
peeces
,
that
no
man
can
tame
vs
nor
binde
vs
,
we
are
not
liuing
but
dead
members
,
and
offer
violence
to
our
owne
flesh
.
The
single
knot
of
nature
ought
to
be
sufficient
to
knit
vs
one
to
another
,
and
the
least
thred
of
naturall
coniunction
of
our
humane
Nature
,
ought
to
sew
vs
together
as
a
Garment
fitted
for
our
bodie
:
how
much
more
when
many
occasions
meet
together
,
which
should
establish
brotherly
loue
to
continue
among
vs
?
[
i
](A22481-e85240-b)
i
Num.
22
,
28.
Asse
,
to
reprooue
the
foolishnesse
and
wickednesse
of
that
false
Prophet
,
it
was
his
fault
not
to
hearken
,
nor
giue
heede
to
that
which
is
spoken
vnto
him
.
When
God
instructeth
vs
by
the
Creatures
which
are
the
common
Maisters
of
all
mankind
,
we
must
learne
the
inuisible
thinges
of
God
by
them
.
When
the
Wise-man
passed
by
the
fielde
of
the
slothfull
,
[
k
](A22481-e85260-b)
k
Prou.
24
,
30
,
31
,
32.
and
by
the
Vine-yard
of
the
Man
destitute
of
vnderstanding
,
which
was
growne
all
ouer
with
Thornes
and
Nettles
:
he
behelde
and
considered
it
well
,
he
looked
vpon
it
and
receiued
instruction
.
But
when
the
Lord
chuseth
one
to
speake
vnto
vs
,
and
to
informe
vs
in
his
waies
which
hath
beene
the
Instrument
of
our
life
and
being
,
of
our
peace
and
welfare
,
of
our
good
and
saluation
;
we
ought
to
haue
more
respect
to
his
person
,
and
to
his
perswasion
,
as
he
is
a
more
honorable
Messenger
,
and
as
his
words
do
proceede
from
greater
loue
and
kindnesse
toward
vs
.
This
serueth
greatlie
to
reprooue
all
rebellious
Children
and
contemptuous
Seruants
,
which
dislike
and
distast
the
holie
instructions
and
informations
of
their
Fathers
and
Maisters
.
If
they
receiue
any
temporall
commoditie
from
them
,
this
doth
rellish
well
in
their
mouthes
,
but
they
regard
not
their
counsels
,
they
will
none
of
their
instructions
.
These
are
wicked
Children
;
these
are
vngodlie
Seruants
.
An
euill
Child
,
is
but
halfe
a
Child
;
an
euill
Wife
,
is
but
halfe
a
Wife
;
an
euill
Seruant
,
is
but
halfe
a
Seruant
;
an
euill
Subiect
,
is
but
halfe
a
Subiect
.
The
godly
and
gratious
Child
,
is
a
Childe
indeede
;
a
godly
and
gratious
Wife
,
is
a
true
Wife
indeede
;
a
godly
and
gratious
Seruant
,
is
a
right
Seruant
indeede
;
a
godly
and
gratious
Subiect
,
is
to
be
accounted
and
acknowledged
a
true
Subiect
indeede
.
For
as
there
are
degrees
of
coniunction
of
mankinde
one
to
another
,
which
are
are
as
certaine
steppes
,
whereby
we
climbe
vp
to
the
society
and
mutuall
loue
of
others
;
so
the
moe
steps
and
degrees
there
are
,
the
greater
ought
our
loue
to
be
.
To
be
a
man
created
after
the
Image
of
God
is
one
degree
,
and
challengeth
loue
from
vs
to
be
performed
toward
him
.
To
be
ioyned
in
a
Politicall
or
Domesticall
knot
;
to
wit
,
in
the
Common
wealth
,
or
in
the
priuate
Familie
(
as
the
Prince
and
Subiect
,
the
Father
and
Sonne
,
the
Maister
and
Seruant
)
is
another
,
and
a
neerer
degree
,
and
ought
to
be
the
cause
of
farther
loue
.
But
if
to
these
naturall
and
ciuill
respects
,
there
be
added
a
spiritual
Communion
in
Christ
,
which
is
the
best
band
,
that
bindeth
faster
then
all
the
rest
,
whereby
the
Subiect
is
made
his
Princes
brother
;
the
Child
,
his
Fathers
Brother
;
and
the
Seruant
,
his
Maisters
Brother
:
this
requireth
a
more
faithfull
and
feruent
loue
,
and
a
farther
degree
of
our
affection
toward
them
.
On
the
other
side
,
if
the
coniunction
betweene
them
be
onely
in
the
two
former
considerations
,
there
can
be
no
true
and
sincere
loue
betweene
them
,
albeit
they
bee
so
closely
tyed
together
:
no
,
although
they
be
Fathers
and
Children
,
Husbands
and
Wiues
,
Maisters
and
Seruants
,
Princes
and
Subiects
.
For
where
Christ
Iesus
is
not
,
there
can
be
no
singlenesse
and
soundnesse
of
the
Soule
;
whosoeuer
loueth
not
in
the
Lord
,
he
cannot
loue
from
the
heart
:
and
where
there
is
no
true
piety
,
there
can
be
nothing
else
but
hypocrisie
,
which
is
the
bane
and
poison
of
true
loue
.
Hence
it
is
,
that
hee
which
hath
an
euill
Seruant
,
doth
not
in
truth
possesse
him
,
he
hath
an
interest
and
propriety
in
the
least
part
of
him
:
he
may
haue
his
handes
,
but
he
cannot
haue
his
heart
.
So
the
Apostle
sheweth
,
that
while
Onesimus
was
a
wicked
man
,
and
an
vnbeleeuer
,
his
Maister
Philemon
could
not
commodiously
vse
him
:
he
wandred
therefore
a
while
from
his
House
,
that
by
changing
of
the
place
he
might
be
turned
into
another
,
and
returne
a
new
man
;
before
an
vnworthy
Seruant
,
but
now
a
profitable
Seruant
;
nay
,
a
beloued
Brother
,
made
neere
,
and
after
a
sort
equall
with
his
Maister
thorough
Faith
in
Christ
.
Whensoeuer
therefore
Kinges
and
Princes
,
Fathers
and
Maisters
,
being
beleeuers
,
haue
vnder
them
,
and
belonging
vnto
them
,
such
as
are
vnfaithfull
and
vnbeleeuers
,
they
cannot
promise
to
themselues
that
they
haue
the
whole
rule
and
command
ouer
them
.
This
appeareth
euidently
in
the
Popish
sort
,
that
beleeue
the
Doctrine
of
the
Councell
,
or
rather
Conuenticle
of
Trent
,
if
one
that
professeth
the
Gospell
haue
a
Wife
,
or
Child
,
or
Seruant
,
embracing
that
falsly
named
Catholike-Religion
,
that
rest
vpon
the
deceiueable
errors
of
the
Priests
and
Iesuits
,
and
all
of
them
vpon
the
decree
and
determination
of
the
Pope
;
he
cannot
make
his
accounts
(
except
he
account
amisse
)
that
he
hath
full
power
ouer
them
,
or
the
rule
of
their
liues
,
or
the
loue
of
their
hearts
.
We
see
it
oftentimes
come
to
passe
in
Subiects
adhering
to
the
Dregges
of
Popish
superstition
,
that
notwithstanding
the
bands
of
fidelity
and
allegiance
,
whereby
they
are
obliged
to
their
Princes
,
they
breake
out
into
actions
of
open
Rebellion
,
and
seeke
the
subuersion
of
King
,
and
Countrey
,
and
Religion
.
If
then
a
man
would
haue
an
absolute
and
Soueraigne
commaund
ouer
his
Inferiours
,
and
be
assured
to
haue
a
whole
and
entire
Wife
,
that
his
heart
may
trust
in
her
,
and
her
heart
rest
in
him
:
if
a
man
would
haue
a
dutifull
Child
,
and
a
faithfull
Seruant
to
do
his
will
,
and
performe
seruice
vnto
him
for
conscience
sake
,
he
must
make
choise
of
such
as
haue
in
them
the
feare
of
God
,
the
Faith
of
Christ
,
the
guifts
of
the
Spirit
,
the
loue
of
Religion
,
the
desire
of
instruction
,
and
the
care
of
saluation
.
If
these
be
wanting
,
neuer
thinke
their
affection
can
be
firmely
setled
toward
thee
:
but
vpon
euerie
occasion
it
will
be
easilie
remooued
from
thee
.
It
is
the
surest
and
fastest
knot
that
Christ
knitteth
,
all
other
bands
will
quickly
be
broken
and
loosed
.
[
l
](A22481-e85360-b)
l
Heb.
3
,
13.
Exhort
one
another
while
it
is
called
to
day
,
and
to
stirre
vp
one
another
to
good
things
,
[
m
](A22481-e85380-b)
m
1
Thes.
5
,
14
if
we
must
admonish
them
that
are
out
of
order
,
and
comfort
the
feeble
minded
;
how
much
more
are
wee
bound
in
conscience
to
perfect
it
to
those
that
depend
vpon
vs
,
and
are
neerer
vnto
vs
?
It
was
the
first
and
principall
care
of
all
the
godly
Kings
that
had
true
Religion
in
their
owne
harts
,
to
prouide
for
the
instruction
of
their
subiects
.
The
Apostle
writing
to
the
Ephesians
,
and
prescribing
the
distinct
duties
of
sundry
persons
,
forgetteth
not
the
Father
and
the
Son
,
and
as
he
chargeth
Children
[
m
](A22481-e85400-b)
m
Ephe.
6
,
2
,
4
To
obey
their
Parents
in
the
Lord
:
so
he
commaundeth
Parents
,
to
bring
them
vp
in
the
instruction
and
information
of
the
Lord
.
Thus
godly
Maisters
haue
vsed
all
diligence
to
bring
their
Seruants
to
haue
a
desire
of
Religion
,
and
a
loue
to
the
exercises
of
pietie
;
whereby
oftentimes
such
a
good
worke
hath
beene
wrought
in
them
,
that
they
haue
accounted
their
Maisters
as
second
Fathers
,
and
as
spirituall
Fathers
,
&
confessed
themselues
more
bound
in
all
dutie
to
them
,
then
to
their
naturall
Parents
,
hauing
learned
that
to
the
glory
of
God
,
and
the
saluation
of
their
Soules
by
their
Maisters
instruction
,
which
they
could
neuer
vnderstand
by
their
Fathers
education
.
They
haue
confessed
themselues
to
haue
gained
more
by
such
a
seruice
,
then
if
a
large
portion
,
a
rich
inheritance
,
and
great
reuennewes
had
beene
left
vnto
them
.
And
indeede
,
this
is
the
onely
way
to
teach
Children
dutifulnesse
,
and
to
frame
our
Seruants
to
obedience
,
to
plant
godlinesse
in
them
,
and
to
water
that
which
is
planted
.
The
neglect
of
this
care
in
vs
,
will
make
them
carelesse
:
and
the
making
of
no
conscience
to
teach
them
,
will
bring
them
to
be
vnconscionable
in
their
places
.
If
we
be
dumb
and
open
not
our
mouths
to
instruct
them
,
we
shall
haue
deafe
Children
,
and
deafe
Seruants
;
that
will
stoppe
their
eares
against
all
good
admonition
that
is
offered
vnto
them
.
If
we
be
bound
in
a
double
Band
,
common
and
speciall
,
and
doe
performe
a
single
dutie
vnto
them
:
it
will
follow
,
that
as
they
owe
vnto
vs
a
two-folde
dutie
,
generall
,
and
particular
;
the
generall
of
all
mankinde
;
the
particular
of
Seruants
,
they
will
perform●
a
single
,
and
maimed
,
and
vnperfect
seruice
.
Thus
much
shall
suffice
for
this
Doctrine
and
diuision
.
17
If
therefore
thou
account
our
things
common
,
Receiue
him
as
my selfe
.
-
If
we
haue
fellowship
together
in
all
common
blessings
,
then
receiue
him
.
-
But
we
haue
fellowship
together
in
all
common
blessings
:
-
Therefore
receiue
him
.
The
first
proposition
of
this
reason
is
in
the
beginning
of
this
verse
,
[
If
therefore
thou
account
our
things
common
,
receiue
him
.
]
The
conclusion
is
amplified
and
made
manifest
by
a
comparison
of
the
like
,
[
Receiue
him
as
my selfe
.
]
If
thou
account
our
things
common
]
the
words
in
the
originall
are
;
If
thou
haue
mee
a
Fellow
or
partaker
;
that
is
,
One
in
common
with
thee
:
whereby
he
expresseth
his
singular
affection
to
this
poore
fugitiue
Seruant
,
and
maketh
his
cause
and
this
request
all
one
,
so
that
to
reiect
him
,
was
as
much
as
if
he
reiected
Paule
;
and
on
the
other
side
,
to
embrace
and
receiue
him
,
is
accounted
by
him
,
as
done
to
himselfe
.
Againe
,
when
he
craueth
to
haue
him
receiued
;
by
receiuing
,
we
must
vnderstand
,
not
onely
the
entertaining
of
him
into
his
seruice
,
and
the
taking
of
him
home
into
his
house
,
but
therein
also
he
requesteth
of
him
,
to
forgiue
him
his
offences
committed
against
him
,
and
to
think
well
of
him
,
as
of
a
Brother
in
Christ
.
Lastly
,
when
he
addeth
[
As
my selfe
]
he
meaneth
,
louingly
,
friendly
,
hartily
,
as
thou
wouldst
doe
me
if
I
came
vnto
thee
.
As
if
he
should
haue
said
;
seeing
no
man
denieth
to
his
companion
and
familiar
friend
,
any
thing
that
is
honest
and
iust
,
it
cannot
stand
with
that
loue
and
familiarity
that
hath
euer
beene
betweene
thee
and
me
,
to
deny
me
this
reasonable
request
:
but
we
haue
beene
and
are
most
deare
and
inward
friends
,
communicating
one
with
another
all
good
things
,
so
that
I
haue
accounted
thee
another
my selfe
,
and
thou
hast
accounted
me
another
thy self
,
and
therefore
I
doe
not
doubt
,
but
thou
wilt
receiue
him
againe
into
thy
fauour
,
as
if
he
were
another
Paule
,
or
as
a
member
of
his
body
.
Secondly
,
we
see
,
that
to
the
old
request
he
addeth
a
new
reason
:
for
we
shal
neuer
finde
in
this
Epistle
,
his
petition
barely
and
nakedly
propounded
.
He
hath
vsed
diuers
Arguments
before
to
perswade
Philemon
,
yet
heere
we
haue
another
annexed
,
to
moue
him
to
grant
it
without
denyall
or
resistance
.
This
giueth
instruction
to
the
Ministers
of
the
Gospell
,
to
teach
the
truth
soundly
and
substantially
,
as
that
the
consciences
of
the
people
may
be
wel
grounded
,
and
throughly
setled
therein
.
When
matters
of
weight
and
importance
are
in
question
,
they
must
not
deale
rawly
,
they
must
not
vse
weake
proofes
and
vnsufficient
reasons
,
whereby
men
may
be
rather
hardned
in
their
errors
,
then
helped
out
of
their
errors
.
Thirdly
,
the
Apostle
doth
not
simply
say
;
If
our
things
be
common
(
as
hee
might
haue
done
)
but
if
thou
account
them
common
,
and
vs
to
haue
a
communion
betweene
our selues
:
declaring
thereby
,
that
it
is
not
enough
to
know
a
truth
,
vnlesse
we
also
yeeld
vnto
it
as
vnto
a
truth
.
It
is
one
thing
to
know
what
is
good
,
and
another
thing
to
embrace
it
in
our
practises
.
It
is
one
thing
to
know
what
is
euil
,
and
another
to
refuse
it
in
our
actions
.
We
must
labor
not
onely
to
haue
our
minds
cleered
,
our
vnderstandings
and
our
iudgments
rectified
to
see
the
truth
,
but
to
haue
our
harts
and
affections
sanctified
to
follow
it
.
It
behoueth
therefore
not
to
rest
our selues
satisfied
with
generall
notions
,
but
so
to
ensue
after
them
,
as
that
we
make
speciall
application
of
them
:
Dauid
in
general
knew
that
Adultery
was
euill
;
Noah
knew
that
drunkennesse
was
beastly
,
Peter
knew
the
denying
of
his
Maister
was
fearefull
;
yet
in
the
brunt
of
tentation
,
though
the
minde
had
knowledge
of
it
,
the
affections
would
not
refuse
it
,
but
yeelded
as
a
Cittie
besiedged
by
an
enemy
.
Fourthly
,
the
Apostle
putteth
Philemon
in
minde
,
that
seeing
there
was
so
neere
a
coniunction
between
them
twaine
,
that
they
were
become
as
it
were
one
man
,
and
had
one
minde
in
two
bodies
;
it
followeth
,
that
whatsoeuer
was
ioyned
to
one
of
them
,
ought
of
necessity
to
bee
ioyned
to
the
other
.
Whereby
we
see
,
that
such
as
are
our
friends
,
ought
to
be
also
the
friends
of
our
friends
,
that
is
;
of
those
that
are
ioyned
vnto
vs
.
Philemon
was
the
friend
of
Paule
,
and
therefore
if
Onesimus
were
the
friend
of
one
,
he
must
needes
be
the
friend
of
the
other
.
Paule
and
Philemon
were
as
two
Brethren
,
if
then
Onesimus
were
the
Brother
of
Paule
,
he
ought
also
to
be
accounted
the
Brother
of
Philemon
,
and
therefore
he
would
haue
him
receiued
as
himselfe
.
It
is
no
true
friendshippe
when
one
taketh
profession
to
loue
another
man
,
and
yet
hateth
him
which
is
his
cheefest
and
dearest
friend
:
for
if
indeede
we
loued
him
,
we
would
for
his
sake
loue
the
other
that
loueth
him
.
This
we
see
in
the
couenant
made
with
Abraham
,
[
n
](A22481-e85940-b)
n
Iam.
2
,
23.
who
is
called
The
friend
of
God
,
whereby
it
appeareth
,
[
o
](A22481-e85960-b)
o
Gen.
12
,
3.
that
the
Lord
promised
to
be
a
friend
to
his
friends
,
and
an
enemy
to
his
enemies
.
Fiftly
,
in
the
amplification
of
the
conclusion
,
he
addeth
[
As
my selfe
]
thereby
shewing
,
that
he
would
haue
him
regarded
no
otherwise
then
himselfe
.
Whereby
we
learne
,
that
our
loue
to
the
Brethren
ought
not
to
be
in
word
,
or
in
tongue
,
or
in
shew
,
but
in
deed
,
in
truth
,
and
in
hart
.
This
is
Christian
loue
,
this
was
in
Christ
toward
vs
,
and
this
should
be
in
all
of
vs
one
toward
another
.
1.
Iohn
3
,
18.
Rom.
12
,
9.
1
Pet.
4
,
8.
These
particular
obseruations
and
sundry
others
might
be
stood
vpon
,
and
farther
enlarged
,
but
I
haue
only
pointed
them
out
,
and
will
leaue
them
to
your
farther
consideration
.
I
wil
onely
stand
vpon
the
Doctrines
that
are
more
principally
intended
,
and
more
particularly
purposed
,
which
consist
in
the
strength
of
the
reason
,
and
in
the
truth
of
the
words
in
themselues
considered
.
[
If
thou
account
our
things
common
,
receiue
him
as
my selfe
.
]
This
reason
is
drawne
from
the
working
cause
.
Where
,
to
moue
Philemon
to
graunt
his
petition
,
he
alleadgeth
the
communion
that
was
betweene
them
.
If
I
bee
partaker
with
thee
,
and
thou
with
mee
of
the
common
benefites
,
so
that
the
same
thing
which
is
mine
is
thine
,
and
the
same
thinges
which
are
thine
,
I
may
account
mine
;
thou
being
my
Friend
,
canst
not
deny
to
loue
and
receiue
him
that
is
my
Friend
.
Indeede
,
if
we
had
onely
a
priuate
respect
vnto
our selues
,
so
that
my
things
were
mine
owne
,
and
not
thine
;
and
thy
things
were
thine
owne
,
and
not
mine
,
thou
mightest
deny
me
my
request
:
but
seeing
thou
art
another
,
my selfe
,
and
deare
vnto
me
as
mine
owne
soule
,
it
is
a
forcible
reason
to
stirre
thee
vp
,
both
to
heare
and
graunt
that
which
I
desire
and
request
of
thee
.
[
p
](A22481-e86090-b)
p
Gene.
13
,
8.
Actes
7
,
26
,
Let
not
vs
striue
,
for
we
are
Brethren
.
So
dealeth
Moses
toward
the
Israelites
,
he
shewed
himselfe
vnto
them
as
they
stroue
,
and
would
haue
set
them
at
one
againe
,
saying
;
Sirs
,
ye
are
Brethren
,
why
doe
yee
wrong
one
to
another
?
The
Apostle
telleth
the
Ephesians
,
that
they
were
as
one
Body
,
and
one
Spirit
,
they
had
all
one
Faith
and
Baptisme
,
and
hope
of
saluation
,
[
q
](A22481-e86150-b)
q
Ephe.
4
,
3
,
4.
and
thereupon
perswadeth
with
them
to
endeuour
to
keep
the
vnitie
of
the
Spirit
in
the
Bond
of
peace
.
Thus
he
teacheth
the
Corinthians
;
[
r
](A22481-e86170-b)
r
1
Cor.
12
,
13
By
one
spirit
we
are
all
baptized
into
one
body
,
whether
we
be
Iewes
or
Grecians
,
whether
we
be
bond
or
free
,
and
haue
been
all
made
to
drinke
into
one
spirit
,
so
that
the
gifts
giuen
vnto
vs
,
are
giuen
to
profit
withall
.
The
Apostle
Iohn
speaketh
to
this
purpose
;
Hereby
haue
we
perceiued
loue
,
that
he
laid
downe
his
life
for
vs
,
therefore
we
ought
also
to
lay
downe
our
liues
for
the
Brethren
.
This
appeareth
in
the
practise
of
Christ
,
[
s
](A22481-e86210-b)
s
Iohn
11
,
11.
he
said
vnto
his
Disciples
;
Our
friend
Lazarus
sleepeth
,
but
I
go
to
wake
him
vp
.
Where
we
see
he
maketh
the
friendship
that
was
betweene
them
a
motiue
to
go
to
Bathania
,
to
raise
him
vp
from
the
dead
.
This
is
offered
also
vnto
vs
in
the
parable
propounded
by
Christ
,
Which
of
you
shall
haue
[
t
](A22481-e86250-b)
t
Luke
11
,
5.
a
friend
,
and
shall
go
to
him
at
midnight
,
and
say
to
him
;
Friend
,
lend
me
three
loaues
,
&c.
declaring
thereby
,
that
he
which
hath
a
friend
indeed
,
resteth
vpon
him
,
and
is
bold
with
him
in
the
time
of
his
necessitie
.
Al
these
places
and
examples
teach
vs
to
be
ready
to
performe
all
duties
of
loue
and
kindnesse
one
to
another
,
seeing
there
is
,
or
ought
to
be
a
common
fellowship
among
vs
.
[
u
](A22481-e86300-b)
u
Iob
31
,
15.
He
that
hath
made
me
in
the
wombe
,
hath
he
not
made
him
?
Hath
not
he
alone
fashioned
vs
in
the
womb
?
Where
he
sheweth
,
that
the
Maister
and
the
Seruant
haue
one
and
the
same
Creator
,
so
that
they
are
so
straightly
ioyned
together
,
as
that
they
are
bound
to
bee
beneficiall
one
to
another
.
To
this
purpose
Salomon
saith
,
[
x
](A22481-e86330-b)
x
Prou.
22
,
2.
The
rich
and
the
poore
meet
together
,
the
Lord
is
the
maker
of
them
all
;
that
is
,
they
liue
together
in
a
common
fellowship
,
and
one
standeth
in
need
of
another
.
[
y
](A22481-e86370-b)
y
Iohn
10
,
16.
There
shall
be
one
sheep-fold
and
one
Shepheard
.
There
cannot
bee
a
neerer
coniunction
&
communion
,
then
the
members
of
the
same
body
haue
one
with
another
:
euery
one
seeketh
the
good
of
another
,
and
all
labour
after
the
benefit
and
preseruation
of
the
whole
.
This
comparison
is
fitly
alledged
by
the
Apostle
,
[
z
](A22481-e86390-b)
z
1
Cor.
12
,
12
As
the
body
is
one
and
hath
many
Members
,
and
all
the
members
of
the
body
,
which
is
one
,
though
they
be
many
,
yet
are
but
one
body
:
euen
so
is
Christ
.
So
then
,
seeing
God
is
the
common
Creator
of
vs
all
,
and
seeing
we
are
made
the
members
one
of
another
,
through
our
coniunction
and
vnion
with
Christ
,
we
gather
from
both
these
considerations
,
that
our
fellowship
and
communion
one
with
another
,
must
cause
and
compell
vs
to
doe
all
good
one
to
another
,
and
to
haue
a
speciall
care
one
of
another
.
[
a
](A22481-e86450-b)
a
2
Chro.
20
,
7
Esay
41
,
8.
Iames
2
,
23.
is
oftentimes
renouned
with
this
honourable
Title
,
to
bee
tearmed
[
The
Friend
of
God
.
]
This
Christ
our
Sauiour
teacheth
,
[
b
](A22481-e86470-b)
b
Iohn
15.
14
,
15.
and
14
,
15.
Ye
are
my
Friendes
,
if
ye
do
whatsoeuer
I
commaund
you
:
henceforth
call
I
you
not
Seruants
,
for
the
seruant
knoweth
not
what
the
Maister
doth
:
but
I
haue
called
you
Friendes
,
for
all
thinges
that
I
heard
of
my
Father
,
haue
I
made
knowne
to
you
.
No
friendship
is
more
glorious
and
gainefull
,
then
the
frendship
of
God
,
none
is
more
constant
or
continuall
,
seeing
whom
he
loueth
,
he
loueth
to
the
end
.
Hereby
we
haue
accesse
vnto
God
,
as
to
our
Friend
,
then
which
▪
what
can
be
a
greater
Dignitie
.
Now
the
honor
is
great
,
so
we
must
know
wherein
it
consisteth
:
for
friendship
is
not
an
idle
name
,
without
the
truth
of
the
thing
.
The
loue
of
God
to
vs
is
seene
in
his
fauour
toward
vs
,
in
blessing
of
vs
,
in
taking
the
care
of
vs
,
in
pardoning
our
sins
,
in
adopting
of
vs
to
be
his
Sons
,
and
in
giuing
of
vs
eternall
life
.
Our
loue
toward
God
is
to
be
measured
by
keeping
his
Commaundements
,
in
depending
vpon
him
,
in
beleeuing
in
him
,
and
in
looking
for
all
good
things
from
him
.
But
if
we
rebell
against
him
,
and
forsake
his
lawes
,
we
cannot
make
any
account
of
Gods
friendship
,
nor
make
our
reckoning
to
haue
him
to
be
our
friend
.
For
sin
is
a
Make-bate
.
Commonly
we
hate
and
detest
those
as
the
worst
sort
of
men
,
that
raise
contention
among
Friends
.
But
such
is
the
nature
of
sinne
,
it
causest
the
greatest
enmity
,
where
there
should
be
the
greatest
amity
.
The
Prophet
Esay
teacheth
this
very
euidently
;
[
c
](A22481-e86510-b)
c
Esa.
59
,
1
,
2
,
3
The
Lords
hand
is
not
shortned
,
that
it
cannot
saue
,
neither
is
his
eare
heauy
,
that
it
cannot
heare
;
but
your
iniquities
haue
separated
betweene
you
and
your
God
,
and
your
sins
haue
hid
his
face
from
you
,
that
he
will
not
heare
:
for
your
hands
are
defiled
with
blood
,
and
your
Fingers
with
iniquities
,
your
lips
haue
spoken
lies
,
and
your
tongue
hath
murmured
iniquitie
.
They
wanted
many
good
blessings
,
but
they
considered
not
the
cause
,
that
their
sinnes
had
made
God
their
Enemie
,
and
caused
him
to
depart
from
them
.
If
then
we
desire
the
friendship
of
God
,
we
must
haue
a
desire
to
walke
in
his
waies
.
So
then
they
are
in
a
miserable
case
that
haue
no
care
to
please
him
,
for
they
haue
not
God
to
be
their
friend
,
but
their
aduersary
.
We
say
commonly
,
a
friend
in
the
court
,
is
as
good
as
a
penny
in
the
pursse
:
but
to
haue
a
friend
in
the
highest
Court
of
heauen
,
and
the
friendship
of
the
most
high
,
who
is
the
●ing
of
Kings
,
is
more
worth
and
better
to
be
esteemed
then
all
the
World
beside
.
From
this
ground
our
Sauior
teacheth
vs
to
regard
his
friendship
aboue
all
,
to
feare
his
wrath
,
which
if
it
be
kindled
,
rageth
as
the
fire
,
and
not
to
stand
in
feare
of
the
displeasure
of
men
,
thereby
to
be
hindred
in
our
obedience
;
[
d
](A22481-e86530-b)
d
Luke
12
,
4
,
5
I
say
vnto
you
my
friends
,
be
not
afraid
of
them
that
kill
the
body
,
and
after
that
are
not
able
to
do
any
more
:
but
I
will
forewarne
you
whom
ye
shall
feare
,
feare
him
which
after
he
hath
killed
,
hath
power
to
cast
into
hell
:
yea
,
I
say
vnto
you
,
him
feare
.
Thus
it
behooueth
vs
,
from
the
consideration
of
our
communion
one
with
another
,
to
ascend
and
rise
vp
to
the
contemplation
of
our
fellowship
with
God
:
and
from
the
meditation
of
our
duties
to
be
performed
to
men
,
to
proceede
to
the
practise
of
our
duties
to
God
.
[
e
](A22481-e86600-b)
e
Acts
20
,
40.
Saue
your selues
from
this
froward
Generation
.
It
is
certaine
,
that
such
as
are
good
,
by
vsing
euill
company
,
are
made
euill
;
and
such
as
are
euill
,
are
made
worse
.
Such
as
make
no
conscience
of
their
company
,
will
make
no
conscience
in
time
of
any
iniquitie
.
[
f
](A22481-e86660-b)
f
Iob
31
,
19
,
20.
He
could
not
see
any
perish
for
want
of
clothing
,
or
any
poore
without
couering
.
And
in
another
place
he
complaineth
of
them
that
offered
great
kindnesse
vnto
him
in
his
prosperitie
,
when
he
had
no
need
of
them
or
their
curtesie
,
but
forsooke
him
in
his
greatest
necessitie
.
[
g
](A22481-e86680-b)
g
Iob
6
,
15.
These
he
compareth
to
Winter
brookes
,
which
flow
and
ouer-flow
when
there
is
an
ouer
plus
of
water
,
but
are
dry
and
dammed
vp
in
time
of
Summer
,
when
the
earth
gapeth
,
and
the
Grasse
withereth
,
and
the
Flower
fadeth
for
want
thereof
.
Such
men
forget
themselues
,
and
the
condition
wherein
God
hath
set
them
.
They
know
how
to
require
and
looke
for
duties
from
others
,
but
they
are
vnmindfull
of
their
owne
,
and
so
become
vnmercifull
to
their
Brethren
.
They
doe
not
remember
,
that
the
time
shall
come
,
when
they
will
preferred
one
drop
of
Mercy
before
a
thousand
Kingdomes
;
yea
,
befor
tenne
thousand
worlds
.
[
If
thou
account
our
things
common
,
&c.
]
Hitherto
we
haue
considered
the
strength
of
the
reason
,
and
gathered
the
Doctrine
that
ariseth
from
hence
.
Now
we
are
to
weigh
the
words
alone
by
themselues
.
The
Apostle
taketh
his
Argument
from
the
communion
and
fellowship
that
is
between
him
and
Philemon
,
so
that
he
could
not
deny
him
his
suit
.
[
h
](A22481-e86770-b)
h
1
Sem.
18
,
4.
By
and
by
he
put
off
his
Robe
that
was
vpon
him
,
and
gaue
it
Dauid
,
and
his
Garments
,
euen
to
his
Sword
,
and
to
his
Bow
,
and
to
his
Girdle
:
Yea
,
he
discouered
the
secret
counsels
and
consultations
of
his
Father
,
that
hee
might
deliuer
his
friend
from
danger
of
death
.
This
is
it
which
the
Apostle
speaketh
to
the
Romans
;
[
i
](A22481-e86800-b)
i
Rom.
12
,
4
,
5
As
we
haue
many
Members
in
one
body
,
and
all
Members
haue
not
one
office
,
so
we
being
many
,
are
one
body
in
Christ
,
and
euery
one
,
one
anothers
Members
.
The
Euangelist
Luke
describing
the
state
and
condition
of
the
Church
,
after
the
Resurrection
and
ascension
of
Christ
,
saith
;
[
k
](A22481-e86830-b)
k
Act
,
2
,
44
,
45
All
that
beleeued
were
in
one
place
,
and
had
all
things
common
,
and
they
sold
their
possessions
and
goods
,
and
parted
them
to
all
men
,
as
euery
one
had
neede
.
And
afterward
,
in
the
fift
Chapter
he
addeth
at
large
the
same
point
,
[
l
](A22481-e86850-b)
l
Act.
4
,
33
,
34
Great
Grace
was
vpon
them
all
,
neither
was
there
any
among
them
lacked
,
for
as
many
as
were
possessors
of
Lands
or
Houses
,
sold
them
,
and
brought
the
price
of
the
thinges
that
were
sold
,
and
laid
it
downe
at
the
Apostles
feet●
,
and
it
was
distributed
vnto
euery
man
,
according
as
he
had
neede
.
Hence
it
is
,
that
we
are
taught
in
the
Articles
of
Faith
,
to
beleeue
the
communion
of
Saints
;
yea
,
this
is
so
plaine
and
manifest
a
truth
,
[
m
](A22481-e86880-b)
m
Plato
.
de
leg
.
lib.
5.
Cicer.
offi.
lib.
1.
&
de
Amicit.
Aul.
Gell.
noct.
Atti.
lib.
1.
cap.
9.
Terent.
in
Adelph
.
that
the
Heathen
had
this
sentence
as
a
common
Prouerbe
commonly
in
their
mouthes
,
that
among
friends
all
things
should
be
common
.
Whatsoeuer
is
bestowed
vpon
vs
,
we
should
haue
it
not
onely
for
our selues
,
but
for
others
.
If
we
haue
riches
,
it
is
our
friends
;
if
we
haue
any
guifts
bestowed
vppon
vs
,
they
must
be
at
the
commandement
of
our
friends
.
Whatsoeuer
we
haue
to
profit
them
withall
,
it
must
be
theirs
,
as
well
as
ours
.
All
these
Testimonies
of
the
holie
Scripture
,
and
common
experience
teach
vs
,
that
wheresoeuer
Christian
friendship
is
,
there
must
bee
also
a
Christian
community
;
that
there
bee
no
lack
,
but
the
want
of
euery
one
must
be
supplied
by
a
common
hand
of
those
that
do
abound
.
[
n
](A22481-e86970-b)
n
Prou.
27
,
9.
As
Oyntment
and
perfume
reioyce
the
heart
,
so
doeth
the
sweetnesse
of
a
mans
friend
by
heartie
counsell
.
If
then
,
we
be
bound
to
helpe
our
brethren
by
our
handes
,
by
our
mouths
,
by
our
feete
,
by
our
hearts
,
and
by
all
that
wee
haue
in
our
power
,
it
followeth
,
that
there
ought
to
be
a
communion
in
the
vse
of
all
blessinges
that
we
enioy
.
[
o
](A22481-e87010-b)
o
Ephes.
2
,
18
so
that
through
him
we
haue
an
entrance
vnto
the
Father
by
one
spirit
:
he
,
I
say
,
hath
brought
peace
vnto
vs
;
hee
hath
made
perpetuall
friendship
betweene
his
Father
and
vs
,
and
consequently
setled
sure
friendship
among
our selues
.
This
is
it
which
the
Apostle
speaketh
Ephe.
2.
[
p
](A22481-e87020-b)
p
Ephes.
2
,
14
,
16
,
1●
.
Col.
1
,
20
,
21
He
is
our
peace
,
which
hath
made
of
both
one
,
and
hath
broken
the
stop
of
the
partition
wall
,
to
make
of
twaine
one
new
man
in
himselfe
:
that
hee
might
reconcile
both
vnto
God
in
one
body
,
by
his
Crosse
,
and
stay
hatred
thereby
.
It
is
the
Office
of
Christs
Priesthood
to
make
peace
,
not
only
be●ween
God
and
man
(
which
notwithstanding
is
the
cheefest
worke
)
but
betweene
man
and
man
,
whereby
we
become
one
body
in
him
.
[
q
](A22481-e87060-b)
q
Gal.
4
,
26.
1
Pet.
2
,
2.
&
1
,
23.
Rom.
8
,
9
,
15.
they
are
born
of
one
Mother
,
they
are
begotten
of
one
immortall
seed
,
they
are
fed
by
the
same
sincere
Milke
,
they
liue
as
by
one
soule
the
spirit
of
Christ
,
they
are
as
neere
as
Father
and
Children
,
and
as
members
of
one
body
,
we
are
al
one
in
respect
of
the
promises
of
saluation
.
Albeit
there
bee
a
distinction
amongest
them
in
Countrey
,
Nation
,
Age
,
Sex
,
and
such
like
;
and
liue
in
diuers
ages
and
places
,
yet
there
is
such
a
spirituall
Kindred
,
and
neere
society
between
them
,
that
these
common
priuiledges
binde
them
mutually
and
manifestlie
one
so
another
.
Wherefore
,
seeing
it
is
the
ordinance
of
God
,
that
we
shold
put
our
helping
hand
to
doe
all
good
to
our
brethren
;
seeing
Christ
Iesus
hath
reconciled
vs
to
God
his
Father
,
and
made
peace
amongest
our selues
;
and
lastly
,
seeing
the
faithfull
haue
a
common
interrest
and
priuiledge
in
the
same
holy
thinges
,
whereby
they
are
fitted
to
the
Kingdome
of
Heauen
,
in
all
these
respects
we
learne
,
that
among
true
Christian
friends
,
there
should
bee
a
Communion
and
fellowship
of
all
the
blessings
of
God
bestowed
vpon
them
.
[
q
](A22481-e87100-b)
q
Deut.
13
,
6.
are
made
one
soule
.
Hence
it
is
,
that
Moses
teaching
that
no
naturall
affection
toward
those
that
are
nearest
vnto
vs
,
ought
to
withdraw
our
hearts
from
God
,
describeth
such
as
are
most
deare
,
and
so
haue
greatest
interest
in
vs
,
where
he
calleth
Brethren
the
sonnes
of
the
same
Mother
;
he
calleth
the
wife
,
her
that
lyeth
in
the
bosome
;
he
saith
of
a
Friend
,
that
hee
is
as
a
mans
owne
soule
,
whom
he
loueth
as
himselfe
.
The
Heathen
glorie
in
certaine
Golden
[
r
](A22481-e87120-b)
r
Cicero
lib
de
amicitia
.
paires
of
stedfast
friends
,
that
haue
bin
ready
to
lay
down
their
liues
one
for
another
.
Howbeit
,
in
all
ages
and
times
of
the
world
,
they
are
able
to
reckon
vp
very
few
,
and
those
for
the
most
part
forged
and
counterfet
,
rather
to
teach
what
should
be
done
,
then
what
euer
was
truly
done
.
And
yet
if
such
friendship
had
euer
bin
practised
,
and
such
friends
euer
really
extant
,
it
had
beene
begun
and
ended
in
the
flesh
,
and
therefore
had
been
but
a
corrupt
and
carnall
friendship
.
For
,
where
God
doth
not
couple
together
,
and
make
the
knot
,
and
where
the
glory
of
his
name
is
not
the
mark
we
shoot
at
,
there
the
very
life
of
true
friendship
is
wanting
.
All
the
former
examples
of
supposed
friends
,
that
were
fastned
without
the
glew
of
Religion
,
and
the
feare
of
God
to
hold
them
together
,
might
make
a
goodly
shewe
of
rare
loue
,
to
the
eyes
of
naturall
men
,
howbeit
they
did
al
things
to
be
praised
of
men
,
to
be
magnified
of
the
world
,
to
bee
spoken
of
after
their
death
,
and
to
be
highly
esteemed
of
others
.
But
they
are
not
to
be
matched
&
compared
with
true
Religious
friends
,
which
haue
the
bond
of
the
spirit
,
and
of
a
good
conscience
to
couple
them
together
.
Such
were
Ruth
and
Naomi
;
for
when
Ruth
was
willed
to
returne
after
her
Sister
,
she
answeared
,
[
s
](A22481-e87170-b)
s
Ruth
1
,
15
,
16
Intreat
me
not
to
leaue
thee
,
nor
to
depart
from
thee
,
for
whether
thou
goest
,
I
will
go
:
and
where
thou
dwellest
,
I
will
dwell
:
thy
people
shall
be
my
people
,
&
thy
God
my
God
:
where
thou
dyest
,
I
will
dye
,
and
there
I
will
be
buried
;
the
Lord
do
so
to
mee
,
and
more
also
,
if
ought
but
death
depart
thee
and
me
.
Such
were
Ionathan
&
Dauid
,
of
whom
we
spake
before
,
who
did
cleaue
and
adhere
one
to
another
,
as
if
they
had
beene
no
longer
two
,
but
one
man
;
and
as
if
one
had
beene
of
the
bone
and
flesh
of
another
.
Such
were
[
t
](A22481-e87210-b)
t
Gen.
29
,
18.
Iacob
and
Rachell
,
hee
thought
no
time
too
long
,
he
iudged
no
seruice
too
bitter
,
he
esteemed
no
wages
too
litle
,
because
he
loued
her
.
Such
were
Reuben
and
Ioseph
,
he
would
[
u
](A22481-e87260-b)
u
Ge.
37
,
21
,
22
not
content
to
shed
Iosephs
blood
,
nor
to
lay
violent
hands
vpon
him
,
but
counselled
his
Brethren
to
cast
him
into
a
pit
,
to
the
end
hee
might
deliuer
him
out
of
their
hand
,
and
restore
him
to
his
Father
again
.
Such
were
Moses
&
Aaron
.
Such
were
Salomon
and
Hiram
,
[
x
](A22481-e87310-b)
x
1
King
.
5
,
1●
betweene
whom
was
peace
,
&
they
made
a
Couenant
one
with
another
,
so
that
they
did
communicate
either
to
other
such
commodities
as
they
were
stored
withall
.
Among
these
was
mutual
loue
and
friendship
did
binde
them
together
.
There
is
a
difference
betweene
loue
and
friendship
.
For
,
he
may
loue
,
that
is
not
beloued
;
but
hee
cannot
bee
a
Friend
,
vnlesse
he
loue
,
and
be
loued
;
which
the
Apostle
noteth
when
hee
saith
,
[
y
](A22481-e87320-b)
y
Rom.
13
,
8.
Owe
nothing
to
any
man
,
but
to
loue
one
another
.
This
is
the
sum
of
the
whole
Law
,
for
he
that
loueth
another
,
hath
fulfilled
the
law
.
Hence
it
followeth
,
that
the
nearest
band
,
and
surest
coniunction
,
is
betweene
the
faithful
,
they
onely
can
be
true
and
trusty
friends
,
because
they
loue
,
and
are
loued
;
that
which
one
doth
,
the
other
is
ready
to
require
and
return
the
like
,
to
performe
mutuall
kindnesse
one
to
the
other
.
This
is
the
right
and
religious
friendship
,
and
this
is
onely
to
be
found
among
the
Saints
that
are
members
of
the
same
body
,
and
ioyned
in
one
brotherhood
and
Communion
.
But
it
is
not
so
betweene
the
godly
and
vngodly
,
betweene
the
holy
and
prophane
,
betweene
the
elect
and
the
reprobate
;
There
is
[
z
](A22481-e87360-b)
z
2
Cor.
6
,
14.
no
fellowship
betweene
righteousnesse
and
vnrighteousnesse
,
there
is
no
communion
betweene
light
and
darknesse
,
there
is
no
concord
between
Christ
and
Beliall
.
These
being
mixed
and
ioyned
together
,
[
a
](A22481-e87380-b)
a
Dan.
2
,
42
,
43
are
like
the
feete
of
Nebucadnezzars
Image
which
he
saw
in
a
dreame
,
which
were
part
of
Iron
,
and
part
of
Clay
,
which
was
easily
dissolued
,
and
quickly
broken
in
peeces
;
so
is
it
in
the
agreement
and
loue
that
is
betweene
the
faithfull
and
vnfaithfull
,
it
is
partly
strong
,
and
partly
weake
,
but
it
cannot
bee
ioyned
fast
one
with
the
other
,
as
Iron
cannot
be
mixed
with
Clay
.
For
albeit
the
godly
do
loue
the
vngodly
,
euen
the
Infidels
,
according
to
the
commaundement
of
God
,
yet
there
can
be
no
sound
and
sincere
friendship
betweene
them
,
because
that
is
not
mutuall
loue
,
it
is
not
in
both
parties
,
inasmuch
as
the
wicked
do
hate
extreamely
the
Children
of
God
,
and
contemne
them
in
their
hearts
,
as
Caine
did
Abell
.
Let
vs
therefore
sort
and
associate
our selues
with
those
that
are
godly
men
,
who
will
in
time
of
triall
proue
our
safest
friendes
.
All
other
society
,
how
strongly
soeuer
it
seemeth
to
be
planted
and
builded
,
will
fall
to
the
ground
.
We
see
Neighbors
oftentimes
forsake
vs
,
we
see
our
alliance
and
Kindred
renounce
vs
,
we
see
Brethren
oftentimes
shewe
themselues
as
strangers
one
to
another
;
but
where
grace
and
Religion
is
,
there
the
friendship
will
neuer
faile
,
but
is
as
a
running
streame
,
that
neuer
waxeth
dry
.
Marke
this
in
those
sweet
paires
of
frends
which
before
we
coupled
togither
in
an
equall
yoake
,
whom
grace
and
godlinesse
ioyned
,
and
therefore
no
vnkindnesse
could
seperate
.
Ruth
loued
Naomi
as
greatly
when
she
returned
empty
,
as
when
she
came
out
full
and
well
stored
.
Ionathan
was
found
as
faithfull
to
Dauid
when
Saule
sought
to
slay
him
,
as
when
he
beganne
to
honour
him
;
when
he
lowred
at
him
,
as
when
hee
shewed
the
best
countenance
toward
him
.
And
howsoeuer
the
vngodly
may
hide
the
intents
of
their
hearts
,
and
promise
to
performe
all
duties
of
loue
towards
vs
,
yet
their
loue
hath
no
certaine
foundation
,
but
will
deceiue
them
that
trust
vnto
it
.
When
Iob
was
in
prosperity
and
authority
,
euery
one
respected
him
,
and
was
readie
to
pleasure
him
,
he
was
honoured
in
●he
gate
,
hee
was
reuerenced
in
the
street
,
he
was
feared
in
the
house
.
But
when
his
goods
were
gone
,
and
al
his
dignity
failed
,
no
man
regarded
him
,
his
friendes
,
his
seruants
,
his
Wife
despised
him
.
Let
vs
heare
in
his
owne
words
the
complaint
that
he
maketh
,
and
attend
to
that
he
speaketh
,
where
he
declareth
what
befell
him
,
[
b
](A22481-e87490-b)
b
Iob.
19
,
14
,
15
,
16
,
17
,
18
,
19.
My
Neighbors
haue
forsaken
me
,
&
my
familiars
haue
forgotten
me
:
They
that
dwel
in
mine
house
,
and
my
Maids
tooke
me
for
a
straunger
in
their
sight
:
I
called
my
Seruant
,
but
he
would
not
answere
me
,
though
I
prayed
him
with
my
mouth
:
My
breath
was
strange
vnto
my
wife
,
though
I
prayed
her
for
the
Childrens
sake
of
my
body
:
The
wicked
despised
me
,
and
when
I
arose
,
they
spake
against
mee
:
All
my
secret
friends
also
abhorred
me
,
and
they
whom
I
loued
,
are
turned
against
mee
.
Whereby
we
see
,
we
can
make
no
account
of
the
friendship
of
an
vngodlie
man
,
where
profit
is
the
band
,
and
not
piety
;
he
loueth
for
carnall
respectes
,
and
temporall
commodities
,
and
not
for
the
truths
sake
.
Our
delight
must
be
to
bee
amongst
the
faithfull
seruants
of
God
,
who
loue
alwayes
,
not
by
hrunts
and
pangs
,
who
loue
wholely
and
entirely
,
not
to
halues
;
who
liue
in
trouble
and
aduersity
,
as
wel
as
in
the
dayes
of
prosperity
,
so
that
one
may
say
to
another
,
as
Iehu
did
to
Iehonadab
the
sonne
of
Rechab
,
comming
to
meete
him
,
[
c
](A22481-e87540-b)
c
1
Kin.
10
,
15
Is
thine
heart
vpright
,
as
mine
heart
is
toward
thine
?
Hee
would
be
accounted
an
vnwise
man
,
that
would
take
more
delight
in
the
shadow
,
then
in
the
body
;
in
the
shew
,
then
in
the
substance
:
the
friendship
that
is
among
the
vngodly
,
is
onely
the
shadow
of
true
friendship
,
so
that
they
are
destitute
of
true
wisedom
,
that
aduance
it
aboue
the
friendship
that
is
among
the
faithfull
,
or
make
any
account
and
reckoning
of
it
,
in
comparison
of
the
other
.
Let
vs
therefore
ioyne
in
a
firme
League
of
amitie
and
friendshippe
with
the
faithfull
,
which
no
time
shall
dissolue
,
nor
no
occasion
shall
breake
.
[
d
](A22481-e87590-b)
d
Innocen
.
de
vtilit
.
condicio
.
humanae
.
consider
,
that
they
offend
against
God
,
they
offend
against
their
Neighbour
,
they
offend
against
themselues
.
Against
God
,
because
they
detaine
from
him
his
due
;
against
their
Neighbour
,
because
they
deny
to
him
thinges
necessary
;
against
themselues
,
because
they
with-hold
thinges
fit
and
reasonable
.
They
are
vnthankfull
to
God
,
they
are
vniust
to
their
Neighbour
,
they
are
cruell
to
themselues
.
The
Apostle
chargeth
them
to
commit
Idolatry
,
and
to
make
a
God
,
or
rather
an
Idoll
of
their
money
,
because
as
the
Idolater
serueth
his
Idoll
,
so
doth
the
couetous
man
his
riches
,
and
as
the
one
maketh
his
Image
his
hope
and
trust
,
so
doth
the
other
his
treasure
;
and
as
the
one
is
afraid
to
breake
his
Image
,
so
is
the
other
afraid
to
lessen
his
substance
.
These
are
they
that
are
content
to
cut
large
thonges
of
other
mens
goods
,
but
are
sparing
in
spending
of
their
owne
;
who
empty
their
bellies
,
that
they
may
fill
their
Coffers
,
who
pinch
their
body
,
that
they
may
enlarge
their
gaine
,
and
draw
backe
their
hand
when
they
should
giue
,
but
stretch
it
forth
when
they
would
receiue
.
Hence
it
is
,
that
the
Apostle
saith
,
[
e
](A22481-e87610-b)
e
Col.
3
,
5
,
6.
Mortifie
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
Idolatry
,
for
the
which
thinges
sake
the
wrath
of
God
commeth
on
the
Children
of
disobedience
.
And
in
another
place
he
teacheth
,
that
[
f
](A22481-e87640-b)
f
1
Tim.
6.
10.
the
loue
of
money
is
the
root
of
all
euill
,
which
while
some
lusted
after
,
they
erred
from
the
faith
,
and
pierced
themselues
through
with
many
sorrowes
.
In
which
wordes
,
howsoeuer
the
Apostle
vseth
an
excessiue
kind
of
speaking
(
for
properly
originall
sinne
is
the
root
of
all
euils
,
because
as
a
fruitful
off-spring
they
arise
from
thence
)
yet
it
is
a
Mother
that
bringeth
forth
many
Children
;
Cruelty
,
Iniustice
,
Oppression
,
Fraud
,
Deceit
,
Ignorance
of
God
,
contempt
of
his
word
,
and
security
in
all
heauenly
thinges
.
These
thinges
being
duely
considered
,
serue
to
the
condemnation
of
those
that
shut
vp
the
bowels
of
compassion
from
Gods
Children
in
their
afflictions
and
necessities
.
For
the
Apostle
Iohn
in
his
first
Epistle
saith
,
[
g
](A22481-e87660-b)
g
1
Iohn
.
3
,
17
Whosoeuer
hath
this
worldes
good
,
and
seeth
his
brother
haue
need
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Woe
therefore
vnto
them
that
make
all
thinges
priuate
,
and
with-hold
their
loue
from
such
as
are
to
be
loued
,
and
their
releefe
from
such
as
are
to
be
releeued
.
How
can
these
men
thinke
to
find
mercy
at
the
handes
of
God
that
shew
no
mercy
to
their
bretheren
,
seeing
there
shall
be
iudgement
mercilesse
,
to
such
as
shew
no
mercy
?
Let
vs
haue
our
conuersation
without
couetousnesse
.
Let
[
h
](A22481-e87690-b)
h
1
Cor.
10
,
24
no
man
seeke
his
owne
,
but
euery
man
anothers
wealth
.
The
wise
man
teacheth
,
[
i
](A22481-e87710-b)
i
Pro.
11
,
24
,
25.
Esay
.
58
,
10
,
11.
Ier.
31
,
12.
that
the
liberall
person
shall
haue
plenty
,
and
he
that
watereth
shall
also
haue
raine
:
There
is
that
scattereth
,
and
is
more
encreased
,
but
he
that
spareth
more
then
is
right
,
surely
commeth
to
pouerty
.
The
treasures
[
k
](A22481-e87730-b)
k
Prou
10
,
2.
of
wickednesse
shall
not
prosper
or
profit
vs
any
thing
at
all
,
but
righteousnesse
deliuereth
from
death
.
Secondly
,
this
reproueth
such
as
haue
no
familiarity
with
the
faithful
,
but
shew
themselues
strangers
vnto
them
.
For
,
whereas
al
our
loue
should
be
toward
the
Saints
,
all
our
delight
should
be
in
the
Saintes
,
all
our
care
should
be
of
the
Saints
;
there
are
many
that
boast
themselues
to
be
of
the
communion
of
Saints
,
yet
make
no
difference
of
any
company
;
the
most
wicked
are
most
welcome
vnto
them
,
and
the
most
prophane
,
are
most
pleasant
.
No
company
is
so
sweete
and
so
much
desired
,
as
the
Communion
and
communication
of
Ruffians
and
scoffers
;
and
on
the
other
side
,
nothing
is
more
sower
and
sharpe
vnto
them
,
then
the
presence
and
conference
of
such
as
feare
God
.
But
we
must
all
knowe
,
that
much
helpe
or
hurt
commeth
to
men
,
by
the
company
which
they
haunt
and
frequent
.
Hence
it
is
,
that
the
Prophet
saith
,
[
l
](A22481-e87760-b)
l
Psal.
119
,
116
Away
from
me
ye
wicked
,
for
I
will
keepe
the
Commandements
of
my
God
.
So
the
Apostle
Peter
admonisheth
al
those
that
would
be
deliuered
from
destruction
,
[
m
](A22481-e87790-b)
m
Acts
2
,
40.
To
saue
themselues
from
a
froward
generation
.
Likewise
Moses
&
Aaron
exhorting
the
people
to
beware
of
Corah
,
Dathan
,
and
Abiram
,
and
the
Rebellious
rowt
of
their
adherents
,
saith
,
[
n
](A22481-e87850-b)
n
Numb.
16
,
21
,
24
,
26.
Seperate
your selues
from
among
this
Congregation
,
depart
from
the
Tents
of
these
wicked
men
,
and
touch
nothing
of
theirs
,
least
ye
perish
in
all
their
sinnes
.
The
vngodly
haue
their
prophane
meetings
,
their
drunken
feasts
,
their
vnlawfull
pastimes
;
let
vs
not
pertake
with
them
in
their
euill
,
which
is
the
right
way
,
and
the
ready
means
to
quench
all
holy
desires
,
and
good
purposes
in
vs
,
as
fast
as
the
friendship
of
the
faithfull
is
able
to
kindle
them
in
our
hearts
.
When
shall
wee
see
wicked
men
striue
and
contend
to
come
into
the
Company
of
the
godly
?
They
account
nothing
so
vnsauoury
vnto
them
,
nothing
so
irkesome
,
nothing
so
troublesome
,
albeit
they
might
bee
helped
and
benefited
by
their
blessed
meetings
.
How
is
it
then
,
that
we
should
desire
or
affect
the
conuersation
of
the
vngodly
,
by
whom
we
can
no
way
bee
furthered
in
any
good
thing
,
but
be
corrupted
and
defiled
in
our
wayes
,
to
the
dishonour
of
God
,
to
the
danger
of
our
soules
,
and
to
the
peruerting
and
poysoning
of
others
.
[
o
](A22481-e87900-b)
o
Ier.
32
,
38
,
39
They
shall
be
my
people
,
and
I
will
bee
their
God
,
and
I
will
giue
them
one
heart
,
and
one
way
,
that
they
may
feare
me
for
euer
,
for
the
wealth
of
them
,
and
of
their
Children
after
them
.
So
the
Apostle
[
p
](A22481-e87920-b)
p
1
Pet.
2
,
17
&
3.
8
,
&
4
,
8.
&
5
,
5.
Peter
chargeth
vs
,
to
loue
brotherly
fellowship
,
saying
;
Be
of
one
mind
,
one
suffer
with
another
;
loue
as
Brethren
.
be
pittifull
,
be
courteous
,
submit
your selues
one
to
another
,
render
not
euill
for
euill
,
neither
rebuke
for
rebuke
,
but
contrariwise
,
blesse
;
knowing
that
yee
are
thereunto
called
,
that
ye
should
be
heires
of
blessing
.
Whereby
it
appeareth
,
that
there
are
many
duties
,
as
it
were
branches
of
this
loue
,
as
wee
see
,
Rom.
12
,
9
,
10
,
13.
where
many
particulars
of
this
vnfaigned
and
feruent
loue
are
expressed
,
and
we
are
admonished
as
members
of
one
body
,
to
prouide
one
for
another
.
We
are
bound
to
employ
our
gifts
,
not
only
to
our
own
benefit
,
but
to
the
benefit
of
the
whole
body
:
as
the
eye
seeth
not
for
it self
alone
.
the
hand
worketh
for
all
the
parts
,
the
foot
walketh
for
euery
member
.
So
if
we
be
true
and
faithfull
Christians
,
we
ought
to
carry
this
minde
,
to
be
ready
to
do
seruice
one
to
another
.
If
we
haue
knoledge
,
it
is
our
duty
to
teach
others
;
if
we
haue
wisedome
,
it
is
our
duty
to
counsell
and
direct
others
;
if
we
haue
the
guift
of
exhortation
,
we
are
to
disswade
from
Vice
,
to
perswade
to
Vertue
,
and
to
stirre
vp
others
to
good
things
.
If
we
haue
riches
and
outward
blessings
,
we
must
giue
chearefully
,
not
onely
of
our
superfluity
,
but
of
our
penury
and
necessity
,
if
neede
so
require
.
We
haue
al
receiued
som
gifts
,
none
is
an
empty
vessell
without
liquor
,
or
a
dead
tree
without
fruite
;
God
,
to
make
men
without
excuse
,
hath
bestowed
somewhat
vpon
all
,
[
q
](A22481-e87960-b)
q
Math.
25.
1
Pet.
4
,
10.
Some
haue
receiued
fiue
Talents
,
some
two
Talents
,
and
some
one
Talent
.
Let
euery
man
as
he
hath
receiued
the
guift
,
minister
the
same
one
to
another
,
as
good
disposers
of
the
manifold
grace
of
God
.
We
are
ioyned
together
in
a
spirituall
society
,
and
haue
great
neede
one
of
another
;
as
the
hand
cannot
say
to
the
foot
,
I
haue
no
neede
of
thee
;
so
no
man
can
say
to
any
of
his
Bretheren
,
I
haue
no
neede
of
you
.
The
rich
cannot
liue
without
the
poore
,
and
contrariwise
,
the
poore
cannot
continue
without
the
rich
.
As
it
is
the
duty
of
such
as
are
poore
to
labour
in
their
callings
,
it
is
the
dutie
of
the
rich
to
releeue
them
,
not
to
despise
them
;
to
comfort
them
,
not
to
contemne
them
;
to
help
them
,
not
to
disgrace
them
.
These
practises
of
loue
are
a
Christian
mans
badge
,
declaring
euidently
what
Maister
he
serueth
,
&
to
whom
he
belongeth
.
We
must
shew
our selues
ready
to
ride
and
runne
,
to
vse
our
Friends
and
pursse
for
the
good
of
others
.
Hence
it
is
,
that
the
Apostle
commendeth
in
the
Church
of
the
Thessalonians
,
not
onely
their
loue
,
[
r
](A22481-e87990-b)
r
1
Thess.
1
,
3.
but
their
labour
of
loue
performed
with
all
carefulnesse
and
cheerefulnesse
.
Our
loue
therefore
must
not
be
idle
,
but
diligent
;
not
standing
in
word
,
but
in
worke
;
not
in
profession
,
but
in
action
.
Moreouer
,
we
must
by
all
good
meanes
procure
the
good
one
of
another
,
and
beare
the
reproofe
of
a
friend
that
seeketh
to
set
our
sinnes
before
vs
,
and
to
bring
vs
into
the
right
way
.
This
is
it
which
the
Apostle
signifieth
to
the
Galathians
,
[
s
](A22481-e88020-b)
s
Gal.
4
,
12.
Be
you
as
I
,
for
I
am
euen
as
you
,
I
beseech
you
Brethren
,
ye
haue
not
hurt
me
at
all
.
Whereby
he
meaneth
,
that
albeit
he
was
compelled
to
vse
sharpe
reproofes
(
as
it
were
)
eating
Corasiues
and
strong
Purgations
,
that
thereby
he
might
stirre
them
vppe
to
repentance
,
and
shew
them
from
whence
they
were
fallen
,
yet
his
minde
was
not
changed
toward
them
,
nor
his
loue
turned
into
hatred
,
as
if
he
should
say
;
Think
not
that
my
conuincing
of
your
errors
,
and
reprouing
of
your
back-sliding
from
the
sincerity
of
the
Gospel
,
proceedeth
from
any
mallice
toward
you
,
for
I
am
the
same
man
I
was
,
and
therefore
looke
that
your
minds
be
not
estrange
from
me
,
for
I
doe
tender
you
,
euen
as
mine
owne
selfe
.
Seeing
therefore
a
mans
friend
is
all
one
with
himselfe
,
one
is
bound
to
seeke
the
good
of
another
,
and
to
beare
the
reproofes
of
things
amisse
with
all
patience
.
Lastly
,
let
our
communion
worke
in
vs
a
liuely
feeling
,
as
well
of
the
prosperous
estate
,
as
of
the
hard
condition
of
our
Brethren
;
eyther
to
reioyce
with
them
,
or
to
lament
with
them
,
as
occasion
is
offered
.
This
is
the
exhortation
of
the
Apostle
to
the
Romans
,
Chapt.
12.
when
he
hath
stirred
them
vp
to
loue
without
dissimulation
;
to
seruice
,
without
slothfulnesse
;
to
humility
,
without
disdaine
;
to
patience
,
without
reuenge
;
to
blesse
,
without
curssing
;
to
distribute
,
without
grudging
;
to
pray
,
without
fainting
;
he
saith
,
[
t
](A22481-e88060-b)
t
Ro.
12
,
15
,
16
Reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
:
be
of
like
affection
one
toward
another
.
This
teacheth
vs
,
that
all
the
godly
ought
to
haue
(
as
it
were
)
the
same
will
and
wish
:
[
u
](A22481-e88080-b)
u
Phil.
3
,
16.
they
ought
to
thinke
the
same
thinges
,
to
speake
the
same
thinges
,
to
further
the
same
thinges
one
in
another
.
The
profits
and
disprofits
of
our
Bretheren
,
we
must
haue
in
common
with
them
,
and
it
is
our
duty
to
account
them
our
owne
.
We
are
to
mourne
for
the
one
,
and
reioyce
for
the
other
,
as
if
it
were
our
owne
estate
.
When
any
good
is
befallen
vnto
them
,
we
are
to
be
glad
,
and
to
be
merry
at
the
heart
,
as
it
had
befallen
vs
;
and
so
much
the
rather
,
seeing
we
haue
our
portion
in
it
.
If
we
see
them
weakned
in
their
estate
,
and
go
backward
and
not
forward
in
matters
of
the
World
,
it
ought
to
be
our
greefe
and
sorrow
:
especially
if
we
see
them
decline
in
the
best
things
,
and
turne
aside
out
of
the
way
from
him
that
called
them
in
the
grace
of
Christ
,
wauering
and
wandering
wide
from
the
truth
of
the
Gospell
which
once
they
embraced
,
we
ought
so
to
take
it
to
hart
,
&
to
be
swallowed
vp
with
heauines
,
as
if
we
our selues
had
gone
backward
.
This
affection
is
worthy
great
praise
,
where
it
is
to
be
found
.
It
assureth
vs
that
we
are
liuing
and
feeling
members
in
the
body
of
Christ
,
and
haue
a
neere
coniunction
with
the
other
parts
.
It
greatly
pleaseth
God
,
and
hath
an
assured
promise
of
a
rich
reward
,
according
to
the
saying
of
our
Sauiour
,
[
x
](A22481-e88090-b)
x
Math.
5
,
7.
Blessed
are
the
mercifull
:
for
they
shall
obtaine
mercy
.
This
serueth
to
reprehend
the
common
practise
of
common
Christians
,
that
liue
as
those
that
know
not
,
or
regard
not
this
Communion
and
enterchange
of
the
same
blessings
that
they
haue
receiued
at
the
handes
of
God
.
These
are
they
that
say
,
God
for
vs
all
and
euery
man
for
himselfe
.
These
are
they
that
make
what
benefit
they
can
of
others
,
but
wil
depart
from
nothing
themselues
:
who
prize
men
as
sheep
and
Oxen
,
and
bethinke
with
themselues
how
much
they
may
make
of
them
,
as
if
they
brought
them
openly
into
the
Market
and
set
them
to
sale
for
what
will
you
giue
me
?
These
are
they
that
neuer
esteeme
,
nor
make
any
account
of
their
brethren
,
but
when
they
haue
occasion
to
vse
them
,
and
stand
in
great
need
and
necessity
of
them
.
These
are
they
,
that
seeke
themselues
onely
and
their
owne
good
;
as
for
others
,
they
regard
them
,
so
long
,
and
so
farre
,
as
they
may
get
and
gaine
anything
by
them
,
according
to
the
common
practise
of
the
world
deciphered
and
described
by
the
Apostle
,
[
y
](A22481-e88110-b)
y
Phil.
2
,
21.
All
seeke
their
owne
,
and
not
that
which
is
Iesus
Christes
.
Is
it
thus
in
the
partes
and
members
of
the
naturall
body
?
Doth
the
eye
see
onely
for
it selfe
?
Doth
it
not
giue
direction
to
hand
and
foot
,
and
serue
to
the
good
of
the
whole
body
?
Doth
the
hand
labour
onely
for
it selfe
and
to
sustaine
it selfe
,
or
doth
it
not
rather
worke
both
for
it selfe
,
&
for
euery
member
of
the
body
besides
?
The
foot
,
doth
it
not
likewise
walke
vp
and
down
,
and
take
paines
for
the
generall
good
and
common
benefite
euen
of
the
least
part
that
belongeth
to
the
body
?
If
it
be
thus
in
the
seuerall
members
of
our
body
,
ought
it
not
much
rather
to
be
so
in
the
misticall
body
of
Christ
Iesus
?
Shall
we
then
make
a
Mart
or
Monopoly
of
our
bretheren
,
and
fell
them
for
our
owne
filthy
gaine
and
priuate
aduantage
?
But
whereas
we
ought
to
reioyce
at
their
good
,
how
many
are
there
that
repine
at
it
,
and
pine
away
at
the
sight
of
it
?
And
whereas
we
ought
to
be
greatly
greeued
to
see
them
goe
backe
in
goodes
,
or
in
goodnesse
;
in
the
world
,
or
in
the
word
;
they
are
glad
to
behold
their
wantes
,
and
are
ready
to
push
them
downe
that
beginne
to
fall
.
These
men
are
not
onely
without
piety
,
but
without
humanity
:
not
onely
void
of
conscience
,
but
of
common
Ciuillity
,
and
are
no
better
then
rotten
members
.
Euery
one
would
be
taken
and
holden
for
a
true
member
of
Christ
Iesus
,
but
few
regard
to
do
the
duties
of
members
.
The
partes
of
our
bodies
delight
and
reioyce
one
in
another
,
but
many
of
vs
that
dwell
neere
together
,
regard
not
to
see
one
another
in
the
face
,
or
to
conuerse
and
communicate
either
with
other
,
and
yet
they
would
be
accounted
Christians
.
The
partes
of
our
body
are
ready
to
helpe
and
defend
one
another
,
[
z
](A22481-e88130-b)
z
Iob.
2
,
4.
the
hand
is
at
hand
to
be
lifted
vp
to
saue
the
head
;
to
endanger
one
member
to
shield
another
,
otherwise
it
were
no
hand
:
we
will
not
hazard
the
least
trifle
,
for
the
greatest
good
of
others
,
and
yet
wee
would
be
accounted
Christians
.
The
partes
of
our
body
,
[
a
](A22481-e88140-b)
a
1.
Cor.
12
,
26
when
one
is
in
paine
,
will
not
leaue
it
destitute
and
distressed
,
but
seeke
by
all
meanes
to
free
it
out
of
trouble
;
but
we
are
hand-fast
in
helping
the
poore
and
needy
members
of
the
same
body
with
vs
;
nay
,
such
paymentes
as
are
imposed
by
Lawe
vpon
vs
,
are
hardlie
wrung
from
vs
;
otherwise
we
could
be
content
to
suffer
the
poore
Seruantes
of
God
to
perish
,
and
yet
wee
would
be
accounted
Christians
.
If
God
loue
[
b
](A22481-e88160-b)
b
2.
Cor.
9
,
7.
the
cheerefull
giuer
,
how
should
he
then
accept
of
such
Guiftes
?
If
we
haue
this
worldes
good
,
[
c
](A22481-e88180-b)
c
1.
Iohn
.
3
,
17
and
4
,
20.
and
see
our
brother
haue
neede
,
and
shut
our
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
vs
?
If
we
say
wee
loue
God
,
and
hate
our
brother
,
are
we
not
liars
against
the
truth
?
For
how
can
he
that
loueth
not
his
brother
whom
he
hath
seene
,
loue
God
whom
he
hath
not
seene
?
Assuredly
wee
may
conclude
,
that
there
is
no
loue
of
God
at
all
in
them
that
haue
no
eyes
of
compassion
to
see
their
miseries
,
no
eares
of
pitty
to
heare
their
necessities
,
no
harts
of
mercy
to
mercie
to
melt
and
relent
at
their
sorrows
,
no
hands
of
liberality
to
supply
their
wants
.
For
iudgment
[
d
](A22481-e88200-b)
d
Iam.
2
,
13.
&
1
Iohn
1
,
6
,
7.
without
mercie
shall
fall
vpon
them
that
will
shew
no
mercy
:
and
we
shall
neuer
haue
fellowship
with
the
Father
,
if
we
haue
not
fellowship
and
communion
with
his
Children
.
Wherefore
(
as
the
Apostle
saith
)
[
e
](A22481-e88210-b)
e
Heb.
10
,
24
,
25.
Let
vs
consider
one
another
,
to
prouoke
vnto
loue
and
to
good
workes
,
not
forsaking
the
fellowship
that
wee
haue
among
our selues
,
as
the
manner
of
some
is
:
but
let
vs
exhort
one
another
,
and
that
so
much
the
more
,
because
ye
see
that
the
day
draweth
neere
.
Let
vs
bee
ready
to
practise
these
fruites
of
loue
toward
others
,
that
we
may
tast
of
the
Fruites
of
Gods
loue
toward
our selues
.
Would
wee
then
breefely
know
what
communitie
ought
to
bee
among
vs
?
Would
we
vnderstand
how
,
and
in
what
manner
we
ought
to
haue
all
thinges
common
?
Would
we
liue
as
true
Friendes
,
and
practise
true
friendship
one
toward
another
?
The
holie
Man
Iob
giueth
vs
a
good
and
full
direction
in
these
duties
,
and
such
a
direction
as
was
sealed
vp
by
his
owne
example
:
[
f
](A22481-e88240-b)
f
Iob
31
,
16
,
17
,
19
,
20
,
21
,
24
,
25.
and
29
,
15
,
16.
He
restrained
not
the
Poore
of
their
desire
,
nor
caused
ehe
eyes
of
the
Widdowes
to
faile
:
he
did
not
eate
his
Morsels
alone
,
but
the
fatherlesse
did
partake
thereof
:
he
saw
not
any
perrish
for
want
of
cloathing
,
or
any
poore
without
couering
:
he
made
not
Gold
his
hope
,
nor
said
to
the
Wedge
of
Gold
;
Thou
art
my
confidence
:
he
was
the
eyes
to
the
Blinde
,
and
the
Feete
to
the
Lame
:
he
was
a
Father
vnto
the
Poore
,
and
when
he
knew
not
the
cause
,
he
sought
it
out
diligentlie
.
Heere
is
a
worthy
president
set
before
vs
,
and
a
pure
Glasse
to
looke
vpon
,
wherein
wee
may
see
cleerelie
into
the
Communion
of
Saints
,
what
it
is
,
and
how
it
is
to
be
practised
.
Let
vs
euermore
haue
this
as
a
Table
painted
before
our
eyes
,
and
ioyne
with
our
knowledge
obedience
,
remembring
that
God
is
loue
,
and
he
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
18
If
he
hath
hurt
thee
,
or
oweth
thee
ought
,
that
impute
thou
vnto
me
.
19
I
Paule
haue
written
this
with
mine
owne
hand
:
I
will
recompense
it
,
albeit
I
doe
not
say
to
thee
,
that
thou
owest
moreouer
vnto
mee
,
euen
thine
owne
selfe
.
I
Paule
haue
written
it
with
mine
owne
hand
]
I
haue
not
set
to
my
marke
,
and
vsed
the
hand
of
another
.
-
If
thou
haue
a
Bill
or
Band
of
my
hand
to
shew
for
his
debt
,
then
doubt
not
of
the
payment
of
it
:
-
But
thou
hast
a
Bill
or
Band
of
my
hand
,
-
Therefore
doubt
not
of
the
payment
of
it
.
The
correction
of
his
former
offer
to
satisfie
the
debt
,
followeth
,
which
is
the
second
part
of
the
answer
;
[
Albeit
,
thou
owest
to
me
thy selfe
.
]
As
if
he
should
say
;
that
which
I
haue
promised
to
discharge
,
I
am
ready
to
performe
,
I
will
pay
thee
euerie
penny
.
And
yet
why
doe
I
say
,
I
will
pay
thee
?
Forasmuch
as
thou
art
in
my
debt
,
and
owest
more
to
me
,
then
he
doth
to
thee
:
he
oweth
thee
a
little
Siluer
,
but
thou
owest
me
thine
owne
Soule
.
Seeing
thou
art
so
much
indebted
vnto
me
,
and
that
I
may
iustlie
claime
from
thee
and
challenge
at
thy
handes
thine
owne
Flesh
,
which
art
in
a
speciall
regard
bound
vnto
me
in
all
that
thou
hast
,
it
is
no
great
matter
for
thee
to
remit
a
little
Money
,
or
Money-worth
,
that
thou
mayst
otherwise
require
from
him
.
This
is
amplified
by
an
Ironicall
passing
ouer
of
the
matter
,
and
yet
by
a
certaine
Rhetoricall
Elegancy
hee
vttereth
it
,
and
calleth
Philemon
to
acknowledge
it
.
He
seemeth
to
be
willing
to
forget
it
,
and
yet
he
would
haue
him
to
remember
it
.
A
like
speech
vnto
this
the
Apostle
vseth
.
2
Corinth.
9.
4.
I
haue
sent
the
Brethren
that
ye
may
be
ready
:
least
if
they
of
Macedonia
come
vnto
me
and
finde
you
vnprepared
,
we
(
that
we
may
not
say
,
you
)
should
be
ashamed
in
this
my
constant
boasting
.
Where
he
sheweth
,
that
hauing
boasted
among
the
Brethren
of
the
forwardnesse
of
the
Corinthians
,
if
they
should
be
found
vnprepared
,
he
will
not
say
that
themselues
should
be
ashamed
,
but
he
meaneth
that
they
should
consider
of
it
,
and
confesse
it
.
This
reuocation
or
denying
,
[
g
](A22481-e88590-b)
g
Which
the
Rhetoricians
call
Apophasis
.
to
expresse
in
word
,
that
which
he
was
willing
another
should
vnderstand
,
may
be
thus
concluded
in
forme
of
an
Argument
;
-
If
the
case
stand
thus
betweene
thee
and
me
,
that
thou
owest
vnto
me
thy
very
selfe
:
Then
much
more
thou
maist
forgiue
thy
Seruant
this
debt
for
my
sake
.
-
But
the
case
standeth
thus
betweene
thee
and
me
,
-
Therefore
thou
maist
forgiue
him
for
my
sake
.
If
he
hath
hurt
thee
,
or
owe
thee
ought
.
]
These
generall
words
may
be
applied
to
any
wrong
,
or
damage
,
or
In-iustice
;
signifying
thereby
,
the
Theft
that
Onesimus
had
committed
,
but
mitigating
it
by
a
more
gentle
tearme
.
For
hereby
we
may
gather
,
that
he
had
robbed
his
Maister
,
as
the
common
fashion
and
vsual
manner
of
those
is
that
run
away
.
Such
as
are
determined
to
go
from
their
Maisters
,
&
to
betake
themselues
to
their
heeles
,
wil
not
go
away
empty
,
but
purloyne
what
they
can
:
and
yet
the
Apostle
diminisheth
the
enuy
of
the
crime
,
chusing
to
vse
such
wordes
as
eyther
betoken
a
small
fault
,
or
containe
no
fault
at
all
.
Hence
it
is
that
he
saith
,
[
If
he
owe
thee
any
thing
.
]
For
there
was
not
any
ciuill
contract
or
bargaine
betweene
them
,
in
as
much
as
there
could
be
no
such
buying
,
or
selling
,
or
changing
betweene
the
Maister
and
his
Seruant
,
as
the
condition
of
Seruants
was
in
those
times
,
whereof
we
haue
spoken
before
.
If
he
haue
hurt
thee
.
]
If
he
haue
hurt
thee
]
as
if
hee
spake
by
heare-say
,
and
knew
not
the
certainetie
of
that
which
he
had
heard
:
For
no
doubt
he
knew
the
whole
truth
of
the
matter
by
Onesimus
,
who
hauing
truely
repented
,
had
particularly
acknowledged
and
confessed
the
wickednesse
of
his
heart
,
and
the
vnrighteousnesse
of
his
handes
in
defrauding
of
his
Maister
.
He
[
s
](A22481-e88840-b)
s
Prou.
28
,
13.
that
hideth
his
sinnes
cannot
prosper
,
but
he
that
confesseth
and
forsaketh
them
,
shall
finde
mercy
.
Whosoeuer
will
obtaine
pardon
,
must
make
confession
.
So
long
as
sinne
is
vnacknowledged
,
so
long
it
is
vnpardoned
.
Seeing
therefore
he
had
receiued
remission
,
we
cannot
immagine
,
but
that
before
there
went
confession
,
and
an
vnfolding
of
the
whole
matter
from
the
beginning
to
the
ending
;
so
that
the
Apostle
would
not
,
nor
could
not
speak
waueringly
and
doubtfully
of
that
,
whereof
he
was
fully
instructed
,
and
perfectly
informed
from
point
to
point
.
Besides
,
the
coniunction
[
If
]
is
not
condicionall
in
this
place
,
but
Illatiue
,
and
is
not
spoken
by
supposition
,
but
rather
by
way
of
confession
or
concession
.
True
it
is
,
sometimes
it
is
condicionallie
;
directlie
affirming
,
and
plainely
denying
nothing
.
As
Iob
31.
[
t
](A22481-e88880-b)
t
Iob
31
,
9
,
13
19.
Gene.
18
,
24
,
26
,
28
,
30
,
31
,
32.
If
my
heart
hath
beene
deceiued
by
a
Woman
,
or
if
I
haue
laid
waite
at
the
doore
of
my
Neighbour
:
if
I
did
contemne
the
iudgement
of
my
Seruant
:
if
I
haue
seene
any
perrish
for
want
of
cloathing
.
Thus
it
is
taken
Gen.
18.
24.
If
there
be
fifty
righteous
within
the
Cittie
,
I
will
spare
all
the
place
for
their
sakes
.
And
thus
it
is
taken
most
commonlie
throughout
the
Scriptures
,
in
more
then
an
hundred
places
,
which
are
all
to
be
vnderstood
condicionallie
,
not
affirmatiuely
.
Againe
,
sometimes
the
word
is
to
be
taken
as
a
particle
,
not
onely
conuecting
and
concluding
,
but
affirming
,
and
knitting
together
that
which
is
affirmed
,
as
in
many
places
of
the
8.
chapt
.
to
the
Romans
,
[
u
](A22481-e88940-b)
u
Rom.
8
,
17
,
31.
If
we
be
Children
,
then
are
we
also
heires
:
if
God
be
on
our
side
,
who
can
be
against
vs
:
as
if
he
shold
say
;
seeing
we
are
Children
,
seeing
God
is
on
our
side
.
So
the
Apostle
exhorteth
the
Colossians
,
[
x
](A22481-e88970-b)
x
Col.
3
,
1.
If
ye
then
be
risen
with
Christ
,
seeke
those
thinges
that
are
aboue
.
Where
he
doth
not
speake
vncertainely
,
but
conclude
peremptorilie
,
that
they
ought
seriously
to
enter
into
the
Meditation
of
the
heauenly
life
,
considering
they
had
beene
instructed
in
the
resurrection
of
Christ
.
Thus
Peter
speaketh
in
his
second
Epistle
,
[
y
](A22481-e89000-b)
y
2
Pet.
2
,
4
&
1
Pet.
4
,
17
,
18
If
God
spared
not
the
Angels
that
had
sinned
,
that
is
;
seeing
he
spared
them
not
.
And
thus
is
the
word
taken
(
to
go
no
farther
)
in
the
words
immediatly
going
before
,
in
this
Epistle
to
Philemon
,
[
If
thou
account
our
things
common
,
receiue
him
as
my selfe
.
]
Where
the
meaning
is
,
seeing
all
things
betweene
vs
are
common
as
among
friends
,
do
not
thou
stand
or
sticke
at
the
entertaining
of
him
.
So
likewise
when
he
saith
,
[
If
hee
hath
hurt
thee
]
it
is
a
granting
of
the
crime
,
and
as
it
were
a
confessing
of
the
action
whereof
he
might
be
charged
,
as
if
he
had
said
;
seeing
the
case
is
so
indeed
,
discharge
him
,
and
account
me
as
thy
debter
.
Thus
much
for
the
cleering
of
the
Interpretation
of
the
first
words
,
and
the
answering
of
the
obiections
against
it
.
It
followeth
[
That
impute
to
me
]
where
he
taketh
the
debt
or
wrong
offered
by
Onesimus
vpon
himselfe
,
and
offereth
himselfe
to
bee
bound
in
a
band
for
him
,
and
to
become
his
pledge
or
surety
.
When
he
saith
[
I
haue
written
it
with
mine
owne
hand
]
it
is
the
confirmation
of
his
promise
by
a
ciuill
Instrument
,
and
by
subscribing
his
name
vnto
it
.
Lastly
,
when
he
addeth
,
[
Albeit
,
I
do
not
say
to
thee
that
thou
owest
to
me
euen
thine
owne
selfe
,
]
we
must
vnderstand
,
that
the
debt
which
the
apostle
vrgeth
as
due
vnto
him
from
Philemon
,
is
in
respect
of
his
conuersion
and
winning
vnto
Christ
.
Wherein
he
alludeth
to
such
as
being
conquered
in
battell
,
are
reserued
aliue
to
them
that
haue
ouercome
them
,
&
made
them
their
Seruants
,
in
sauing
them
from
death
,
in
keeping
them
from
the
sword
,
and
in
preseruing
them
from
destruction
.
Thus
then
the
Apostle
argueth
;
I
being
a
Captaine
vnder
Iesus
Christ
,
to
win
him
a
people
from
the
bondage
of
sinne
and
Satan
,
haue
among
many
other
,
won
thee
and
thine
whole
Family
,
and
haue
taken
you
away
as
it
were
Captiue
,
deliuering
you
in
Christ
Iesus
from
eternall
misery
;
and
therefore
thou
owest
me
much
more
then
thy
Seruant
can
owe
thee
,
euen
thine
owne
selfe
,
and
whatsoeuer
is
dearest
vnto
thee
:
for
thou
hast
beene
by
my
meanes
rescued
and
recouered
from
the
bondage
of
Satan
,
&
the
dominion
of
death
,
and
hast
been
brought
to
the
freedome
and
liberty
of
the
Sons
of
God
.
Thus
we
see
,
how
the
Spirit
leaueth
no
starting
hole
for
Philemon
to
shake
&
shift
off
this
duty
,
to
the
end
it
might
be
a
perpetuall
rule
to
the
Church
in
the
like
case
,
without
all
exception
.
As
if
the
Apostle
should
haue
said
;
[
z
](A22481-e89110-b)
z
The
sum
and
substance
of
the
words
in
this
diuision
.
If
thou
obiect
,
that
thy
losse
and
detriment
receiued
by
Onesimus
,
is
more
then
thou
maist
beare
and
canst
forgiue
:
I
answere
thee
,
that
thou
shalt
not
thereby
be
hindered
,
for
I
thy
friend
Paule
will
answere
thee
whatsoeuer
he
is
indebted
and
indangered
vnto
thee
,
euen
to
the
vttermost
mite
thou
cast
demand
.
And
that
thou
shouldst
not
doubt
of
mine
offer
;
beholde
,
this
my
hand-writing
shall
be
thy
warrant
and
assurance
,
which
I
haue
subscribed
with
mine
owne
hand
:
albeit
,
I
may
by
my
right
that
I
haue
in
thee
(
pulling
thee
and
thy
Family
out
of
the
Captiuity
of
Satan
,
the
slauery
of
sin
,
and
the
bondage
of
hel
)
claime
from
thee
more
then
thou
canst
from
Onesimus
:
for
thou
owest
to
me
indeede
and
in
truth
,
not
a
part
of
thy
goods
and
possessions
,
but
thine
owne
selfe
,
euen
thy
Soule
and
Body
,
which
are
by
my
Ministry
preserued
to
euerlasting
life
:
and
thou
canst
not
sufficiently
esteeme
of
thy
Redemption
and
Saluation
effected
and
merited
by
Christ
,
but
manifested
,
applied
,
and
warranted
vnto
thee
by
my
preaching
,
and
the
graces
of
God
bestowed
vpon
me
for
the
effectuall
conuersion
of
the
elect
.
[
a
](A22481-e89170-b)
a
Rom.
3
,
20.
21
,
22
,
27
,
28
,
31.
by
faith
apprehending
Christ
without
the
workes
of
the
Law
,
the
Iewes
might
haue
obiected
;
If
the
law
do
not
iustifie
,
then
it
was
giuen
in
vaine
,
it
is
abolished
,
it
serueth
to
no
purpose
.
He
knew
this
would
be
concluded
,
and
therefore
he
preuenteth
it
;
saying
,
Doe
we
then
make
the
Law
of
none
effect
through
faith
?
God
forbid
:
yea
,
we
establish
the
law
.
And
afterward
,
[
b
](A22481-e89190-b)
b
Rom.
5.
20.
with
Chap.
6.
1
,
2.
hauing
taught
that
where
sinne
abounded
,
there
grace
abounded
much
more
,
if
he
had
rawly
and
barely
left
the
matter
thus
propounded
,
a
man
might
haue
obiected
;
If
this
be
true
,
that
there
grace
aboundeth
where
sinne
hath
abounded
,
then
sinne
seemeth
to
be
the
cause
of
Gods
glory
,
and
then
why
do
we
not
sinne
fully
and
freely
,
that
thereby
the
glory
of
God
may
be
magnified
?
Wherefore
he
vnloseth
this
knot
in
the
words
and
chapter
immediately
following
,
What
shall
we
say
then
?
Shall
we
continue
still
in
sin
that
grace
may
abound
?
God
forbid
:
How
shall
we
that
are
dead
to
sinne
,
liue
yet
therein
?
Likewise
to
the
same
purpose
he
speaketh
againe
,
for
hauing
proued
that
sinne
shall
not
haue
dominion
ouer
vs
,
[
c
](A22481-e89220-b)
c
Rom.
6
,
14
,
15.
because
we
are
not
vnder
the
law
,
but
vnder
grace
,
considering
with
himselfe
,
that
prophane
men
might
abuse
the
grace
and
liberty
of
the
Gospell
to
commit
sinne
with
greedinesse
,
hee
replieth
,
What
then
?
shall
we
sinne
,
because
we
are
not
vnder
the
law
,
but
vnder
grace
?
God
forbid
,
&c.
The
like
we
see
practised
in
other
places
:
When
hee
hath
taught
the
Ephesians
to
loue
their
Wiues
as
their
owne
bodies
,
yea
euen
as
Christ
loued
the
Church
,
and
addeth
,
that
this
[
d
](A22481-e89270-b)
d
Ephe.
5
,
32.
is
a
great
secret
or
mystery
:
a
man
might
aske
,
do
you
speake
this
of
the
loue
that
ought
to
be
betweene
the
Husband
and
the
Wife
,
or
of
the
loue
that
is
betweene
Christ
and
his
Church
?
he
answeareth
,
I
speake
concerning
Christ
,
and
concerning
the
Church
.
In
like
manner
deliuering
a
rule
to
the
Church
,
that
Widdowes
should
bee
chosen
to
attend
vpon
the
sicke
and
those
that
were
diseased
,
he
would
haue
none
vnder
threescore
yeares
of
age
set
a
part
to
this
Office
,
he
addeth
,
[
e
](A22481-e89300-b)
e
1.
Tim.
5
,
9
,
11.
But
refuse
the
younger
Widdowes
,
for
when
they
haue
begunne
to
wax
wanton
against
Christ
,
they
will
marry
,
hauing
damnation
:
The
Apostle
knowing
that
these
wordes
might
haue
beene
wrested
wrongfully
and
applyed
contrary
to
his
meaning
,
(
for
one
might
haue
said
,
what
,
haue
they
damnation
for
marrying
?
Is
marriage
the
cause
of
damnation
?
)
He
resteth
not
so
,
but
answeareth
the
point
,
they
haue
damnation
for
denying
and
breaking
their
first
faith
.
This
wisedome
is
to
be
put
in
practise
of
all
the
Ministers
of
Gods
word
,
wee
must
be
able
not
onely
to
teach
,
but
to
conuince
,
and
to
fore-see
what
may
be
obiected
against
that
which
we
haue
deliuered
.
So
then
the
Ministers
must
be
men
of
knowledge
,
throughly
furnished
to
conuince
the
aduersaries
,
and
replenished
with
store
,
both
new
and
old
,
to
ouerthrow
all
spirits
of
contradiction
that
seeke
to
subuert
and
destroy
the
faith
of
many
.
And
it
belongeth
to
the
people
to
resort
and
repaire
to
their
Ministers
thus
quallified
,
for
resolution
of
doubts
wherewith
they
are
troubled
,
[
f
](A22481-e89330-b)
f
Mal.
2
,
7.
Math.
2
,
4.
considering
with
themselues
that
the
Priests
lips
must
preserue
knowledge
,
and
that
the
people
are
to
seeke
the
law
at
their
mouthes
,
because
they
are
the
Messengers
of
the
Lord
of
Hoastes
.
Secondly
,
we
see
againe
in
the
first
wordes
of
hurting
and
owing
,
that
there
is
vsed
a
certaine
mitigation
.
For
whereas
he
might
haue
called
him
a
Theefe
and
Runnagate
,
he
expresseth
them
vnder
much
milder
names
,
calling
his
robbing
and
flying
away
,
an
hurting
,
and
debt
;
declaring
thereby
,
how
gentle
and
easie
an
hand
,
how
louing
and
charitable
an
heart
,
we
ought
to
beare
,
toward
the
penitent
.
We
are
not
to
aggrauate
the
slippes
and
fals
,
nor
augment
the
sinnes
and
offences
of
our
brethren
,
nor
to
vrge
them
and
set
them
out
in
their
colours
to
the
vttermost
,
nor
to
follow
them
with
extremity
,
but
it
is
our
duty
to
deale
mercifully
with
such
sinners
as
are
vnfainedly
and
truely
turned
vnto
God
,
[
g
](A22481-e89350-b)
g
Three
rules
to
be
obserued
to
moue
vs
to
deale
mercifully
toward
the
penitent
.
remembring
alwaies
these
three
thinges
.
First
,
that
we
are
subiect
to
the
like
sinnes
,
and
may
be
ouertaken
with
the
same
offences
,
through
the
tentations
of
Sathan
,
and
the
corruptions
of
our
owne
nature
.
Hence
it
is
,
that
the
Apostle
admonisheth
vs
,
[
h
](A22481-e89360-b)
h
Gal.
6
,
1.
to
restore
such
as
haue
fallen
,
euen
with
the
spirit
of
meeknesse
,
considering
also
our selues
least
we
also
be
tempted
.
Secondly
,
that
as
we
are
subiect
to
fall
,
so
we
haue
offended
as
greatly
against
God
as
they
,
if
not
in
the
same
kind
and
after
the
same
manner
;
so
that
if
he
should
enter
into
iudgement
with
vs
,
who
could
stand
in
his
presence
,
or
answeare
him
one
of
a
thousand
?
This
is
it
which
Christ
Iesus
laid
to
the
charge
of
the
proud
Pharisies
,
when
they
brought
before
him
the
woman
taken
in
adultery
,
he
said
vnto
them
,
[
i
](A22481-e89370-b)
i
Iohn
.
8
,
7
,
●
.
Let
him
that
is
among
you
without
sinne
,
cast
the
first
stone
at
her
:
who
,
when
they
heard
it
,
being
accused
of
their
owne
consciences
,
went
out
one
by
one
,
beginning
at
the
eldest
euen
to
the
last
.
Thirdly
,
that
we
do
desire
and
obtaine
fogiuenesse
of
our
sinnes
vpon
this
condition
,
that
we
forgiue
others
,
when
we
are
taught
to
say
;
[
k
](A22481-e89390-b)
k
Mcth.
6
,
12
,
14.
Forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
Wherefore
,
let
vs
be
of
a
gentle
minde
and
placable
nature
,
easie
to
be
intreated
,
ready
to
be
perswaded
,
willing
to
be
reconciled
,
and
forward
to
forgiue
all
iniuries
and
wronges
offered
vnto
vs
:
without
which
affection
al
our
praiers
to
God
,
and
all
the
parts
of
his
worship
,
are
made
void
and
nothing
worth
vnto
vs
.
Hence
it
is
,
that
we
are
moued
,
when
we
haue
brought
our
guift
to
the
Altar
,
then
and
there
remembring
[
l
](A22481-e89410-b)
l
Math.
5
,
23
,
24.
that
our
brother
hath
ought
against
vs
,
to
depart
and
leaue
our
offering
vntill
wee
be
reconciled
vnto
him
.
Of
this
point
we
haue
spoken
before
:
yet
the
great
necessity
of
it
,
and
the
present
vse
of
the
Lordes
supper
,
which
is
a
Sacrament
of
loue
and
vnity
,
requireth
the
renewing
of
it
;
and
therefore
,
vnlesse
it
be
to
those
that
are
dead-hearted
and
heauy
eared
,
that
will
neither
heare
,
nor
marke
,
nor
vnderstand
,
nor
obey
,
it
cannot
but
worke
some
grace
and
conscience
in
them
that
haue
their
eares
opened
,
boared
and
prepared
.
Thirdly
,
note
the
singular
loue
and
exceeding
compassion
in
the
Apostle
,
offering
himselfe
to
become
surety
;
yea
,
to
enter
into
bandes
for
so
base
a
seruant
as
had
stollen
away
his
Maisters
goods
,
and
ranne
away
for
feare
of
punishment
.
Heerein
is
great
loue
;
and
heerein
Christ
Iesus
testifieth
his
loue
to
his
Church
,
[
m
](A22481-e89430-b)
m
2.
Cor.
5
,
21
in
that
he
became
sinne
for
vs
,
and
vndertooke
to
bear
the
burden
of
mans
wickednesse
and
Gods
wrath
:
euen
wickednesse
most
heinous
,
and
wrath
most
horrible
.
Heerein
is
vnspeakable
loue
,
he
offered
himselfe
as
a
pawne
&
pledge
for
vs
miserable
sinners
and
bankrout
persons
,
not
able
to
pay
one
penny
of
that
great
debt
that
we
owe
vnto
him
.
Fourthly
,
we
may
learne
that
the
imputation
of
another
mans
debt
,
may
stand
with
the
law
of
God
and
man
,
so
that
by
all
law
diuine
and
humaine
he
is
reputed
and
holden
a
debter
,
that
offereth
and
maketh
himselfe
surety
for
another
,
so
that
he
is
iustly
charged
to
be
the
debter
and
the
other
man
for
whom
he
becommeth
surety
is
discharged
and
freed
from
the
debt
:
yea
,
the
satisfaction
of
another
is
imputed
to
the
debter
,
euen
as
his
debt
is
imputed
to
the
surety
.
This
beeing
cleerc
and
euident
in
all
Law
,
and
by
all
reason
,
why
should
it
seeme
a
maruailous
,
or
rather
a
monstrous
thing
in
the
eyes
and
eares
of
our
aduersaries
,
either
that
our
sinnes
should
be
imputed
to
Christ
our
mediator
,
or
that
his
sanctification
and
iustice
should
be
imputed
to
vs
,
and
that
we
are
not
iustified
by
inherent
righteousnesse
,
but
by
the
imputed
righteousnesse
of
Christ
,
[
n
](A22481-e89450-b)
n
1
Cor.
1
,
30.
Phil.
3
,
9.
Who
is
made
vnto
vs
of
God
to
be
our
righteousnesse
,
to
the
end
that
we
might
be
found
in
him
,
not
hauing
our
owne
righteousnesse
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
.
This
ought
not
to
seeme
strange
or
vnpossible
to
vs
,
seeing
he
is
no
lesse
iust
and
righteous
,
to
whom
the
iustice
and
righteousnesse
of
another
is
imputed
,
then
that
person
is
who
hath
an
inherent
righteousnesse
of
his
owne
within
him
:
as
it
skilleth
not
who
paieth
the
debt
,
so
it
be
discharged
,
in
asmuch
as
the
debter
is
as
well
freed
when
another
hath
satisfied
the
creditor
,
as
if
himselfe
had
done
it
.
Nay
he
is
more
iust
and
righteous
that
hath
Christes
righteousnesse
made
his
,
then
if
he
had
an
inherent
righteousnesse
of
his
owne
,
albeit
it
were
perfect
and
compleate
,
full
and
absolute
,
without
all
staine
and
imperfection
.
For
Christs
imputed
righteousnesse
is
more
worth
and
worthy
then
all
the
inherent
righteousnesse
that
is
in
men
and
Angels
:
yea
that
imputed
righteousnesse
of
Christ
is
more
accepted
and
respected
of
God
,
then
all
the
righteousnesse
that
is
found
in
the
Angels
themselues
:
and
when
we
shall
liue
with
Christ
our
head
in
the
Heauens
,
albeit
we
shall
haue
perfect
righteousnesse
inherenr
in
vs
,
and
be
like
the
Angels
which
alwaies
enioy
the
presence
of
God
,
and
behold
the
beauty
of
his
face
,
yet
euen
then
we
shall
appeare
more
glorious
,
gratious
,
and
accepted
of
God
,
through
that
righteousnesse
of
Christ
imputed
vnto
vs
(
which
we
shall
neuer
loose
nor
put
off
,
no
not
when
we
shall
be
in
immortallity
)
then
for
this
inherent
sanctification
when
it
is
at
the
highest
toppe
and
in
the
greatest
perfection
,
without
any
want
or
weaknesse
.
Fiftly
,
note
also
the
Ironicall
preterition
or
passing
by
that
which
he
would
haue
carefully
considered
,
and
wisely
imprinted
in
the
minde
of
Philemon
,
[
I
say
not
that
thou
owest
to
me
thy selfe
.
]
This
he
doth
to
auoid
all
suspicion
of
arrogancy
and
ambition
,
or
least
he
shold
seeme
proud
and
haughtie
,
and
chalenge
ouermuch
to
himselfe
;
hee
lesseneth
and
diminisheth
the
mattter
greatly
,
whereas
he
might
haue
vttered
and
signified
more
then
hee
speaketh
,
so
that
he
leaueth
the
rest
to
Philemons
secret
and
serious
consideration
.
This
teacheth
vs
to
auoid
all
arrogant
boasting
,
and
to
beware
of
vaine
vaunting
of
our selues
aboue
that
which
is
meet
and
ought
to
be
in
vs
.
Heereunto
the
Apostle
oftentimes
exhorteth
vs
,
[
o
](A22481-e89510-b)
o
Gal.
5
,
26.
Let
vs
not
be
desirous
of
vaine-glory
,
prouoking
one
another
,
enuying
one
another
.
And
in
another
place
,
[
p
](A22481-e89530-b)
p
Phil.
2
,
2
,
3.
Be
of
one
accord
and
of
one
iudgement
,
that
nothing
be
done
through
contention
or
vaineglory
,
but
that
in
meeknesse
of
minde
euery
man
esteeme
other
better
then
himselfe
.
We
are
naturally
giuen
to
thinke
well
of
our selues
,
and
to
desire
to
be
magnified
of
others
aboue
that
which
is
in
vs
;
whereas
we
ought
to
humble
and
abase
our selues
,
that
God
may
with
his
gratious
hand
lift
vs
vp
.
Lastly
,
obserue
with
me
in
the
last
wordes
the
Metaphor
vsed
by
the
Apostle
,
witnessing
and
warning
him
that
he
owed
to
him
his
owne
selfe
;
as
if
he
had
beene
taken
by
him
in
warres
,
by
the
law
whereof
he
was
as
his
own
.
This
serueth
to
teach
vs
,
that
all
men
are
by
nature
captiues
to
sinne
and
prisoners
to
Sathan
,
being
deliuered
and
freed
from
the
subiection
and
slauery
of
them
.
This
our
Sauiour
teacheth
,
[
q
](A22481-e89560-b)
q
Iohn
.
8
,
34
,
36.
Verily
,
verily
,
I
say
vnto
you
,
that
whosoeuer
committeth
sinne
is
the
seruant
of
sinne
:
if
the
sonne
shall
make
you
free
,
ye
shall
be
free
indeed
.
To
this
purpose
the
Apostle
Paul
speaketh
,
[
r
](A22481-e89590-b)
r
Rom.
6
,
17.
18.
Know
yee
not
that
to
whomsoeuer
ye
giue
your selues
as
seruants
to
obey
,
his
seruants
,
yee
are
to
whom
ye
obey
:
whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnesse
:
but
God
be
thanked
,
that
ye
haue
beene
the
seruants
of
sinne
,
but
ye
haue
obeyed
from
the
heart
vnto
the
forme
of
the
Doctrine
whereunto
ye
were
deliuered
:
being
then
made
free
from
sin
ye
are
made
the
seruants
of
Righteousnesse
.
Where
the
Apostle
sheweth
,
that
there
are
two
sorts
of
Seruants
;
some
are
Seruants
to
sinne
;
other
,
are
Seruants
to
righteousnesse
:
and
whosoeuer
is
Seruant
to
one
,
cannot
be
Seruant
to
the
other
;
they
are
so
opposite
and
contrary
the
one
to
the
other
,
that
no
man
can
serue
these
two
Maisters
.
This
is
it
which
the
Apostle
Iohn
handleth
;
He
that
[
s
](A22481-e89630-b)
s
1
Iohn
3
,
8.
committeth
sinne
is
of
the
Deuill
,
for
the
Deuill
sinneth
from
the
beginning
:
for
this
purpose
was
made
manifest
that
Son
of
God
,
that
he
might
loose
the
workes
of
the
Deuill
.
Let
vs
all
suffer
the
Ministers
of
the
Gospell
to
take
vs
out
of
the
hands
of
Sathan
,
and
to
subdue
vs
to
the
Kingdome
of
Christ
,
by
the
two-edged
Sword
that
goeth
out
of
his
mouth
.
Thus
much
may
suffice
for
the
generall
obseruations
which
arise
out
of
the
words
,
and
might
be
stood
vpon
at
large
;
but
I
haue
onely
breefelie
pointed
them
out
.
Now
let
vs
particularly
lay
open
such
doctrins
as
are
more
especially
aymed
at
in
these
words
.
[
If
he
hath
hurt
thee
,
or
oweth
thee
ought
,
&c.
]
In
the
former
verse
,
we
haue
heard
how
the
Apostle
hath
reasoned
on
this
manner
with
Philemon
,
[
If
our
things
be
common
,
thou
oughtest
to
receiue
him
to
fauour
,
whom
I
haue
so
great
cause
to
fauour
]
vrging
a
community
and
fellowship
in
all
Gods
blessings
.
But
in
this
verse
he
acknowledgeth
a
debt
to
Philemon
from
Onesimus
,
and
doth
take
it
vpon
himselfe
to
answere
it
.
Abraham
,
Isaac
,
Iacob
,
Iob
,
Dauid
,
and
diuers
others
;
who
albeit
they
willingly
imparted
to
their
Brethren
the
blessings
of
God
bestowed
vpon
them
,
yet
they
had
their
speciall
houses
of
abode
,
inheritances
of
lands
,
possessions
of
goods
,
Flocks
of
Sheep
,
heards
of
Cattell
,
and
distinction
of
Seruants
.
Mark
this
in
the
order
,
that
God
tooke
with
his
owne
people
,
when
he
had
subdued
their
Enemies
,
and
brought
them
into
the
Land
,
[
t
](A22481-e89750-b)
t
Num.
32.
and
34.
euery
Tribe
had
his
seuerall
inheritance
,
and
euery
Family
in
the
Tribe
,
had
his
peculiar
possession
deuided
vnto
him
by
lot
,
to
auoyd
all
Controuersie
and
contention
among
them
.
When
Naboth
was
vrged
by
Ahab
to
passe
his
Vineyard
to
him
,
eyther
by
sale
or
by
exchange
,
he
answered
;
[
u
](A22481-e89780-b)
u
1
King
.
21
,
3.
The
Lord
keepe
me
from
giuing
the
Inheritance
of
my
Fathers
vnto
thee
.
This
is
it
which
Salomon
speaketh
in
the
Prouerbs
,
[
x
](A22481-e89820-b)
x
Pr●…
5
,
15
,
16
17.
Drinke
the
Water
of
thy
Cesterne
,
and
of
the
Riuers
of
Waters
in
the
streetes
,
but
let
them
bee
thine
,
euen
thine
onely
,
and
not
the
Strangers
with
thee
.
He
teacheth
the
faithfull
to
liue
of
their
owne
labours
,
and
to
be
helpefull
to
the
godly
that
want
.
Great
were
the
wants
and
miseries
of
the
poore
Saints
of
God
,
(
as
we
see
in
the
Actes
of
the
Apostles
)
so
that
many
solde
their
possessions
to
releeue
the
distressed
Members
of
the
Church
:
yet
the
Apostle
Peter
saith
to
Annanias
,
who
had
kept
backe
a
part
of
the
price
of
that
he
had
sold
;
[
y
](A22481-e89870-b)
y
Acts
5
,
4.
Whilst
it
remained
,
appertained
it
not
vnto
thee
?
And
after
it
was
solde
,
was
it
not
in
thine
owne
power
?
How
is
it
that
thou
hast
conceiued
this
thing
in
thine
heart
?
Thou
hast
not
lied
vnto
men
,
but
vnto
God
.
By
which
words
it
is
manifest
,
that
albeit
the
Saints
accounted
nothing
their
owne
,
but
had
all
thinges
common
among
themselues
,
yet
they
alwaies
retained
a
seuerall
right
and
propriety
in
those
things
that
they
possessed
.
[
z
](A22481-e89910-b)
z
Exod.
20
,
15
eight
Commaundement
forbiddeth
vs
to
steale
away
our
Neighbours
goods
,
and
to
do
him
the
least
hurt
therein
.
The
tenth
commandement
[
a
](A22481-e89920-b)
a
Exod.
20
,
17.
restraineth
the
inward
lusts
&
motions
that
arise
in
our
minds
,
and
condemneth
the
coueting
of
his
house
,
of
his
wife
,
of
his
seruant
,
of
his
oxe
,
of
his
asse
,
or
of
any
thing
that
belongeth
vnto
him
.
If
then
,
God
commandeth
the
preseruation
of
euery
mans
goods
,
and
forbiddeth
all
iniuries
to
be
offered
vnto
them
;
it
standeth
vs
vpon
to
acknowledge
a
right
and
interest
that
euery
one
hath
in
earthly
things
giuen
vnto
him
.
Likewise
,
our
Sauiour
Christ
teacheth
vs
[
b
](A22481-e89930-b)
b
Mat.
6
,
11.
daily
to
aske
our
daily
bread
,
so
that
no
man
ought
to
desire
that
which
is
anothers
bread
,
but
euery
one
to
know
his
owne
,
what
God
hath
giuen
him
,
and
what
he
hath
giuen
to
others
.
If
then
there
be
bread
that
is
ours
,
then
also
there
is
bread
that
is
not
ours
.
And
if
somewhat
be
ours
,
and
somewhat
not
ours
;
it
followeth
that
euery
one
hath
an
interest
in
his
owne
goods
,
and
cannot
lay
hold
on
another
mans
.
[
c
](A22481-e89960-b)
c
Iudg.
17
,
6
,
&
18.
1.
&
19
1.
&
21
,
25.
In
those
daies
,
there
was
no
King
in
Israell
,
but
euery
man
did
that
which
was
good
in
his
owne
eyes
.
And
what
I
pray
you
was
that
?
Euen
that
which
was
starke
naught
:
they
brake
out
into
open
outrages
;
riots
,
vsurpations
,
oppressions
,
and
community
of
women
.
All
thinges
were
out
of
course
,
no
man
ordered
his
life
aright
,
euery
man
followed
his
owne
lustes
.
But
God
is
a
God
of
order
,
and
not
of
confusion
,
[
d
](A22481-e89980-b)
d
1.
Cor
,
14
,
33
,
40.
as
the
Apostle
teacheth
,
1.
Cor.
14
God
is
not
the
author
of
confusion
,
but
of
peace
,
as
we
see
in
all
the
Churches
of
the
Saintes
:
let
all
thinges
be
done
honestly
and
in
order
.
But
if
euery
man
may
enter
vpon
the
labours
of
other
men
,
and
take
to
himselfe
what
he
pleaseth
,
it
would
bring
as
great
a
confusion
of
families
and
common
wealths
,
[
e
](A22481-e90000-b)
e
Gen.
11
,
8.
as
once
there
was
of
tongues
when
one
did
not
vnderstand
another
,
so
that
they
were
constrained
to
breake
off
the
worke
they
had
begun
.
[
f
](A22481-e90030-b)
f
Aristot
.
polit.
lib.
2.
Cap.
2.
and
established
by
the
founders
of
Citties
and
Kingdomes
,
that
whatsoeuer
is
cared
for
of
all
,
is
cared
for
of
none
as
it
ought
to
be
,
but
is
neglected
of
all
.
This
appeareth
in
euery
Towne
and
incorporation
,
in
euery
house
and
congregation
.
If
a
matter
be
committed
to
many
seruants
to
be
dispatched
,
it
is
commonly
either
altogether
left
vndone
,
or
done
negligently
,
and
worse
then
if
it
had
beene
assigned
to
one
.
I
haue
heard
it
deliuered
as
a
prouerbe
,
that
he
which
hath
one
man
,
is
sure
of
a
man
,
he
that
hath
two
men
,
hath
but
halfe
a
man
;
and
he
that
keepeth
three
,
hath
none
at
all
.
One
looketh
vpon
another
,
and
leaueth
the
worke
for
his
fellowes
,
thinking
with
himselfe
that
albeit
he
neglect
the
dooing
of
it
,
yet
there
are
two
others
to
finish
it
:
and
so
among
them
all
,
the
businesse
of
the
Maister
lieth
vndone
.
We
see
this
in
mending
of
high
waies
,
which
because
it
is
to
be
done
by
a
common
hand
,
and
by
a
generall
agreement
of
many
together
,
is
generally
posted
ouer
from
one
to
another
,
and
commonly
left
off
from
yeare
to
yeare
.
Marke
this
moreouer
in
the
prouision
for
the
poore
,
who
ought
to
be
charitably
rel●…ued
by
the
lawes
of
God
and
man
:
yet
because
the
burden
lieth
vpon
the
shoulders
of
all
,
all
men
are
ready
to
shake
it
off
from
them
,
and
pinch
curtesie
who
shall
begin
.
But
when
euery
one
knoweth
his
owne
,
it
encreaseth
care
,
and
doubleth
diligence
in
him
,
he
reioyceth
with
his
family
in
the
blessings
of
God
,
and
learneth
to
be
a
good
Steward
in
the
vse
of
them
,
disposing
of
them
to
the
glory
of
the
giuer
,
and
to
the
comfort
of
the
receiuer
.
This
it
which
Salomon
teacheth
,
Chap.
5.
of
the
Prouerbs
,
[
g
](A22481-e90070-b)
g
Prou.
5
,
15
,
18.
19.
Let
thy
fountaine
be
blessed
,
and
reioyce
with
the
wife
of
thy
youth
,
let
her
be
as
the
louing
Hind
and
pleasant
Roe
:
let
her
breastes
satisfie
thee
at
all
times
,
and
delight
in
her
continually
.
So
then
,
the
distinction
of
dominion
and
possession
,
when
euery
one
knoweth
his
owne
and
what
is
not
his
owne
,
maketh
men
carefull
to
looke
vnto
them
.
Wherefore
seeing
God
is
the
author
of
propriety
,
the
hater
of
confusion
,
and
the
commander
and
appointer
of
euery
man
his
seuerall
taske
and
labour
;
it
followeth
,
that
the
community
of
the
Saintes
doth
not
destroy
the
propriety
of
substance
,
but
euery
man
keepeth
the
title
and
tenour
of
his
owne
goodes
,
which
no
other
can
chalenge
to
himselfe
.
[
h
](A22481-e90130-b)
h
Tertul.
in
Apologet.
that
among
Christians
all
things
were
common
,
except
mens
wiues
.
What
then
?
Were
these
first
Christians
,
Anabaptistes
?
Or
are
these
Anabaptistes
like
these
first
Christians
?
No
,
in
no
wise
.
They
alledge
indeed
the
example
and
practise
of
the
primitiue
church
,
but
it
doth
not
no
way
fauour
their
opinion
,
nor
countenance
any
such
Communion
,
as
these
Heretikes
would
bring
in
amongs
vs
.
[
i
](A22481-e90170-b)
i
Acts.
2
,
46.
They
continued
daily
with
one
accord
in
the
Temple
,
and
breaking
bread
from
house
to
house
;
did
eate
their
meate
together
with
gladnesse
and
singlenesse
of
heart
.
If
this
be
true
,
let
the
Anabaptistes
(
a
new
sect
of
Monks
)
answere
,
at
whose
houses
this
was
done
?
Was
this
meeting
and
eating
of
their
meat
in
the
houses
of
the
Infidels
,
or
of
the
beleeuers
?
I
thinke
no
man
is
so
sottish
,
to
say
it
was
in
the
houses
of
the
vnbeleeuers
,
who
would
not
receiue
them
to
house
,
nor
giue
them
any
entertainment
among
them
,
seeing
they
hated
them
and
their
profession
to
the
death
.
Wherefore
it
must
of
necessity
follow
,
that
these
assemblies
were
in
the
houses
of
such
as
were
faithfull
.
If
then
the
faithfull
Christians
had
their
houses
,
in
which
they
met
together
,
then
they
did
not
at
all
sell
nor
forsake
their
houses
and
dwellings
,
nor
coop
vp
themselues
as
is
it
were
in
Monasteries
or
Hermitages
from
the
society
of
men
.
[
k
](A22481-e90200-b)
k
Acts.
4
,
34
,
35.
As
many
as
were
possessors
of
Landes
sold
them
,
and
brought
the
price
of
the
thinges
that
were
solde
,
and
laid
it
downe
at
the
Apostles
feet
:
[
l
](A22481-e90250-b)
l
Acts.
12
,
12.
As
he
considered
the
thing
,
he
came
to
the
house
of
Mary
,
the
mother
of
Iohn
,
where
many
were
gathered
together
and
prayed
.
From
whence
I
pray
you
,
had
this
woman
this
house
?
If
all
Christians
sold
their
inheritances
and
proper
houses
?
So
then
,
the
communion
of
goods
that
was
among
the
first
Christians
,
was
nothing
but
a
sale
of
part
of
their
possessions
to
succor
the
poore
Saints
,
least
being
constrained
through
Famine
,
and
left
destitute
of
the
helpe
of
the
Bretheren
,
they
should
turne
backe
againe
to
the
Iewish
Religion
;
and
therefore
it
is
said
,
that
distribution
was
made
of
those
things
that
were
sold
;
not
equally
,
or
confusedly
,
[
m
](A22481-e90270-b)
m
Actes
4
,
35.
But
according
as
euery
one
had
neede
:
so
that
he
that
had
the
greater
charge
,
had
the
greater
allowance
,
and
he
that
had
the
lesse
Family
,
had
the
lesse
maintenance
.
Tiue
it
is
,
it
is
said
;
[
n
](A22481-e90290-b)
n
Acts
4
,
32.
&
2
,
44.
The
multitude
of
them
that
beleeued
were
of
one
heart
and
of
one
Soule
,
neyther
any
of
them
atcounted
any
thing
of
that
which
he
possessed
was
his
owne
,
but
they
had
all
thinges
common
.
But
from
hence
wee
may
rightly
gather
,
that
euerie
man
had
speciall
interest
in
his
owne
goods
.
For
if
they
had
possessed
nothing
as
their
owne
,
and
that
the
communitie
among
them
had
destroyed
the
property
that
rested
and
remained
with
them
,
what
is
this
that
he
saith
;
any
thing
of
that
which
he
possessed
was
his
owne
?
Whereby
we
see
,
that
as
yet
they
continued
owners
and
possessours
of
their
goods
,
as
they
did
before
:
but
they
so
possessed
them
,
that
they
were
content
to
imploy
them
no
lesse
to
the
vse
of
others
,
then
to
the
benefit
of
themselues
;
according
to
the
precept
of
the
Apostle
,
[
o
](A22481-e90320-b)
o
1
Cor.
7
,
30
,
31.
That
they
which
buy
,
be
as
though
they
possessed
not
:
and
they
that
vse
this
World
,
be
as
though
they
vsed
it
not
,
because
the
fashion
of
this
world
goeth
away
.
[
p
](A22481-e90380-b)
p
Actes
5
,
3
,
4.
Why
hath
Sathan
filled
thy
heart
that
thou
shouldst
lie
vnto
the
Holy-Ghost
,
and
keepe
away
part
of
the
price
of
the
possession
?
Whilst
it
remained
,
appertained
it
not
vnto
thee
?
And
after
it
was
solde
,
was
it
not
in
thine
owne
power
?
How
is
it
that
thou
hast
conceiued
this
thing
in
thine
hart
?
Thou
hast
not
lied
vnto
men
,
but
vnto
God
.
How
could
Peter
speake
this
,
or
with
what
warrant
could
he
deliuer
it
,
if
all
Christians
had
beene
enioyned
to
sell
their
possessions
,
and
to
renounce
their
Title
and
interest
in
them
,
to
liue
in
common
one
with
another
?
Doth
he
not
say
,
that
the
possession
might
haue
beene
kept
and
vnsold
?
And
when
State
was
deliuered
,
doth
he
not
affirme
,
that
the
Money
that
he
had
receiued
was
in
his
owne
power
?
[
q
](A22481-e90440-b)
q
Actes
9
,
36.
named
Tabitha
;
she
was
ful
of
good
works
and
Almes
which
she
did
,
and
made
many
Coates
and
Garments
which
she
gaue
to
the
poore
.
In
the
next
Chapter
,
among
many
Christian
vertues
,
Cornelius
the
Captaine
is
commended
,
to
[
r
](A22481-e90480-b)
r
Actes
10
,
2.
Be
a
deuout
man
,
and
one
that
feared
God
withall
his
Houshold
,
which
gaue
much
Almes
to
the
people
,
and
praised
God
continually
.
In
the
eleauenth
Chapter
we
see
,
that
after
Agabus
had
signified
by
the
Spirit
,
that
there
should
be
a
great
Famine
throughout
all
the
World
;
[
s
](A22481-e90510-b)
s
Acts
11
,
29.
The
Disciples
,
euery
Man
according
to
his
ability
,
purposed
to
send
succour
vnto
the
Brethren
which
dwelt
in
Iudea
.
Marke
heere
that
he
saith
;
Euery
man
according
to
his
ability
;
for
what
ability
could
any
haue
,
if
no
man
did
hold
any
thing
as
his
owne
?
Or
what
difference
could
there
be
betweene
one
another
?
In
like
manner
,
we
heard
before
,
[
t
](A22481-e90540-b)
t
Acts
11
,
12.
of
the
house
of
Mary
the
Mother
of
Iohn
,
where
many
were
assembled
:
and
we
read
of
the
house
of
[
u
](A22481-e90570-b)
u
Actes
9
,
43.
and
10
,
6.
Simon
the
Tanner
where
Peter
lodged
,
and
continued
for
the
space
of
many
daies
:
he
was
a
true
Christian
,
and
yet
he
kept
his
house
after
his
conuersion
to
the
Faith
of
the
Gospell
.
In
the
16.
Chapter
,
Lydia
a
seller
of
Purple
,
hauing
her
heart
opened
,
and
being
baptized
,
saide
;
[
u
](A22481-e90620-b)
u
Actes
16
,
15.
If
ye
haue
iudged
me
to
be
faithfull
to
the
Lord
,
come
into
mine
House
,
and
abide
there
:
and
she
constrained
them
.
She
doth
not
say
;
Sell
my
House
,
but
enter
into
my
House
,
which
she
so
possessed
,
as
that
she
communicated
it
also
to
the
Apostles
.
In
the
twentith
Chapter
the
Apostle
Paule
doth
glorie
before
the
Elders
of
Ephesus
,
saying
;
[
x
](A22481-e90670-b)
x
Actes
20
,
33
I
haue
coueted
no
Mans
Siluer
,
nor
Gold
,
nor
Apparrell
.
What
reason
can
be
rendred
of
this
saying
;
if
no
Christian
might
lawfully
retaine
the
possession
and
proprietie
of
Gold
or
Siluer
?
In
the
21.
Chapter
it
is
said
;
that
[
y
](A22481-e90690-b)
y
Actes
21
,
8.
Paule
and
they
that
were
with
him
,
entred
into
the
House
of
Phillip
the
Euangelist
,
whtch
was
one
of
the
seauen
Deacons
,
and
abode
with
him
.
If
nothing
ought
in
priuate
to
be
possessed
,
why
had
he
not
sold
his
house
?
How
dareth
he
retaine
and
reserue
any
thing
to
himselfe
?
Wherefore
is
he
not
reprooued
of
the
Apostle
,
and
the
rest
of
the
Brethren
,
for
breaking
the
supposed
ordinance
that
they
had
planted
and
appointed
in
all
Churches
.
But
of
this
,
[
z
](A22481-e90710-b)
z
Vpon
Num.
21
,
21.
I
haue
spoken
else-where
;
[
a
](A22481-e90720-b)
a
Muscul
.
vpon
Math.
Chap.
6.
and
others
discusse
and
dispute
this
point
at
large
,
shewing
that
God
hath
setled
this
order
to
be
obserued
in
the
Church
,
that
euery
one
gouerne
aright
his
owne
house
,
and
distribute
to
the
necessities
of
the
Saints
.
The
Apostle
speaketh
to
this
purpose
;
[
b
](A22481-e90740-b)
b
1
Tim.
5
,
4.
If
any
Widdow
haue
Children
or
Nephewes
,
let
them
learne
first
to
shew
godlinesse
toward
their
owne
house
,
and
to
recompense
their
Kindred
,
for
that
is
an
honest
thing
,
and
acceptable
before
GOD.
And
afterward
,
[
c
](A22481-e90760-b)
c
1
Tim.
5
,
8.
If
there
be
any
that
prouideth
not
for
his
owne
;
and
namely
for
them
of
his
Houshold
,
he
denyeth
the
Faith
,
and
is
worse
then
an
Infidell
.
Likewise
writing
to
the
Thessalonians
,
he
saith
in
the
first
Epistle
,
chapt
.
4.
[
d
](A22481-e90790-b)
d
1
Thess.
4
,
to
11.
We
beseech
you
brethren
,
that
ye
en●rease
more
and
more
,
and
that
ye
studie
to
be
quiet
,
and
to
meddle
with
your
owne
businesse
,
and
to
worke
with
your
owne
handes
,
as
we
commaunded
you
.
And
in
his
second
Epistle
,
Chapter
3.
[
e
](A22481-e90810-b)
e
2
Thess.
3
,
10
,
11
,
12.
When
we
were
with
you
,
this
we
warned
you
off
,
that
if
there
were
any
which
would
not
worke
,
that
he
should
not
eate
:
for
we
heard
that
there
are
some
which
walke
among
you
inordinatelie
,
and
worke
not
at
all
,
but
are
Busie-bodies
:
therefore
them
that
are
such
,
we
commaund
and
exhort
by
our
Lord
Iesus
Christ
,
that
they
worke
with
quietnesse
,
and
eate
their
owne
Bread
,
&c.
Thus
then
it
euidently
appeareth
,
that
the
Annabaptists
are
deceiued
,
which
goe
about
to
bring
in
such
a
communion
,
or
rather
confusion
among
men
,
as
neither
Christ
hath
commaunded
,
nor
the
Apostles
haue
instituted
,
nor
experience
hath
approoued
,
nor
any
Christians
haue
practised
,
nor
the
example
of
the
Church
at
Hierusalem
hath
warranted
.
To
this
Pestilent
and
poysoned
Sect
of
detestable
Heretiques
,
we
may
ioyne
as
Cozin-Germans
,
those
mischieuous
and
miserable
Male-contents
,
that
hold
in
word
the
lawfulnesse
of
priuate
possession
,
but
follow
in
practise
the
vnlawfulnesse
of
more
then
an
Anabaptisticall
communion
.
These
are
they
that
bring
discontent
to
see
others
enioy
more
then
themselues
,
endeuour
by
vnlawfull
and
vngodlie
actions
to
bring
in
an
equality
of
all
thinges
;
pulling
downe
Hedges
,
filling
vp
of
Ditches
,
burning
of
Houses
,
remoouing
of
Markes
,
breaking
downe
Fences
,
digging
downe
Enclosures
,
dispaling
and
disparking
the
boundes
of
Landes
,
and
laying
all
things
common
,
(
as
they
did
in
the
Insurrection
of
[
f
](A22481-e90860-b)
f
In
the
raigne
of
Richard
the
second
.
Wat
Tyler
,
Iacke
Straw
,
and
many
others
)
which
we
haue
seene
or
heard
done
in
our
daies
;
yea
,
many
idle
and
disordered
people
,
hoped
and
looked
for
a
commotion
in
the
latter
daies
of
our
late
Soueraigne
.
For
as
Esau
hating
his
Brother
,
and
thirsting
after
the
murther
of
him
,
thought
in
his
mind
;
[
g
](A22481-e90900-b)
g
Gen.
27
,
41.
The
dayes
of
mourning
for
my
Father
will
come
shortlie
,
then
will
I
slay
my
Brother
Iacob
:
so
these
ryotus
routs
of
Rebels
,
intending
to
fish
in
troubled
waters
,
and
minding
to
make
a
prey
of
the
richer
sort
,
said
among
themselues
;
The
daies
of
mourning
for
Queen
Elizabeth
will
come
shortly
;
then
we
shall
haue
enough
,
then
we
shall
make
the
Chur●…es
pay
for
all
,
then
we
will
want
nothing
that
is
to
be
had
.
Let
vs
take
heed
of
such
vngratious
person
as
begin
a
conspiracy
,
and
lay
the
foundation
of
an
Insurrection
.
Though
they
call
vs
to
come
with
them
,
and
would
haue
vs
to
ioyne
in
league
with
them
;
let
vs
beware
we
cast
not
in
our
lot
among
them
,
nor
walke
in
the
way
with
them
,
for
their
feete
run
to
euill
,
and
their
broad
paths
,
are
the
beaten
paths
of
death
.
[
h
](A22481-e90960-b)
h
1
Tim.
6
,
6
,
7
,
8.
That
godlinesse
is
great
gaine
,
if
a
Man
bee
content
with
that
he
hath
:
for
we
brought
nothing
into
the
World
,
and
it
is
certaine
that
we
can
carry
nothing
out
,
therefore
when
wee
haue
food
and
rayment
,
let
vs
therewith
be
content
.
This
is
it
which
the
Apostle
teacheth
,
Heb.
13.
[
i
](A22481-e90980-b)
i
Heb.
13
,
5
,
6.
Let
your
conuersation
be
without
couetousnesse
,
and
be
content
with
those
thinges
that
yee
haue
,
for
hee
hath
saide
;
I
will
not
fayle
thee
,
neither
forsake
thee
:
so
that
wee
may
boldly
say
,
The
Lord
is
mine
helper
,
neyther
will
I
feare
what
man
can
doe
vnto
me
.
Wee
shall
neuer
deale
faithfully
with
the
goods
of
other
men
,
nor
for
Conscience
sake
abstaine
from
wrong
and
Iniustice
,
vntill
we
rest
contented
in
our
hearts
with
things
present
,
and
depend
by
Faith
vpon
Gods
prouidence
,
knowing
that
hee
hath
by
his
gracious
promise
bounde
and
charged
himselfe
with
vs
,
and
for
vs
,
in
all
thinges
necessarie
,
as
well
for
our
bodies
,
as
for
our
soules
.
He
is
a
mighty
God
,
and
a
mercifull
Father
,
that
neuer
fayleth
nor
forsaketh
his
Children
that
trust
in
him
,
that
call
vnto
him
,
that
depend
vpon
him
.
If
this
Faith
be
in
vs
,
it
will
swallow
vp
many
cares
,
and
consume
many
feares
,
which
distract
and
distemper
vnbeleeuers
in
this
life
.
Let
not
our
heart
thercfore
be
addicted
to
Couetousnesse
,
nor
let
vs
suffer
our selues
to
be
carried
away
from
God
,
by
the
greedy
and
gaping
desire
of
Riches
,
nor
seeke
to
augment
them
,
&
abound
in
them
by
vnlawful
means
,
nor
possesse
them
with
vexation
of
mind
,
or
with
affiance
in
them
.
But
let
vs
rest
in
our
seuerall
Callings
and
conditions
of
life
with
contentation
,
and
a
quiet
Conscience
,
not
swelling
in
heart
,
or
disquieting
our selues
in
vaine
,
with
longing
after
an
higher
state
and
standing
,
then
the
Lord
hath
allotted
and
allowed
vnto
vs
.
If
once
our
affections
ouer-flowe
the
bankes
of
our
present
conditions
,
so
that
we
cannot
vse
with
thankfulnesse
that
which
we
haue
receiued
,
we
can
neuer
be
perswaded
to
bee
contented
,
but
wee
will
not
stick
now
and
then
to
borrow
of
the
Law
of
equity
,
shifting
&
prouiding
for
our selues
what
wayes
wee
can
without
difference
,
and
breaking
out
into
vnhonest
and
vnorderly
courses
,
without
conscience
.
Let
vs
therefore
[
k
](A22481-e91010-b)
k
Rules
to
be
remembred
to
worke
in
vs
contentation
.
for
our
better
instruction
in
this
point
,
lay
vp
in
our
hearts
,
these
few
Rules
followes
,
to
worke
in
vs
contentation
.
First
,
that
all
of
vs
enioy
more
then
we
deserue
,
and
can
iustly
challenge
at
the
hands
of
God
.
If
we
would
haue
a
crum
of
bread
,
wee
must
craue
it
of
him
,
and
say
,
[
l
](A22481-e91030-b)
l
Math.
6
,
11.
Giue
vs
this
day
our
daily
bread
.
Secondly
,
that
we
oftentimes
doe
want
outward
thinges
,
because
we
esteeme
no
more
of
inward
graces
and
spirituall
blessings
.
We
haue
no
promise
of
God
to
bestow
vpon
vs
earthly
gifts
,
any
farther
then
we
aske
by
praier
,
and
seeke
by
faith
heauenly
things
,
according
to
the
saying
of
Christ
;
[
m
](A22481-e91060-b)
m
Math.
6
,
33.
First
seeke
the
Kingdome
of
God
and
his
righteousnesse
,
and
all
these
thinges
shall
be
ministred
vnto
you
.
It
is
therefore
Gods
great
iudgement
vpon
such
gracelesse
and
thanklesse
men
,
as
contemne
these
thinges
that
belong
to
a
better
life
,
that
oftentimes
they
are
brought
to
feele
the
want
of
the
transitory
things
of
this
life
.
Thirdlie
,
that
it
is
a
great
subtiltie
and
pollicy
of
Sathan
,
to
inueigle
and
intangle
our
mindes
with
the
desire
of
such
benefits
as
we
want
,
thereby
to
cause
vs
to
murmure
,
and
to
mooue
vs
to
distrust
for
them
,
and
to
disgrace
the
present
benefits
which
we
enioy
,
and
so
to
prouoke
vs
to
be
vnthankefull
.
The
people
of
Israell
abounded
plentifully
in
many
great
blessinges
in
the
Wildernesse
,
and
tasted
liberally
of
Gods
goodnesse
;
yet
[
n
](A22481-e91090-b)
n
Exod.
14
,
11
,
and
15
,
23.
&
16
,
2.
&
17
,
2.
when
they
suffered
the
least
want
of
Water
,
or
Bread
,
and
had
not
their
lusts
satisfied
at
their
owne
desire
,
they
did
breake
out
into
impatiency
of
spirit
,
and
forgate
the
mighty
works
that
he
had
done
for
them
.
Their
present
want
made
them
to
distaste
and
dislike
al
the
rest
of
Gods
mercies
;
[
o
](A22481-e91100-b)
o
Gen.
41
,
4
,
7
Euen
as
the
euill-fauoured
and
leane-fleshed
Kine
,
did
eate
vp
the
well-fauoured
and
fat
Kine
,
or
as
the
thin
and
blasted
eares
of
Corne
,
deuoured
the
rancke
and
full
eares
,
in
the
dreames
of
Pharaoh
.
Let
vs
not
therefore
burne
with
a
desire
of
an
higher
estate
,
but
labour
to
finde
our
hearts
and
mindes
throughly
setled
in
that
large
and
liberall
portion
which
we
haue
in
present
possession
by
the
good
hand
of
God
toward
vs
.
Fourthly
,
that
the
Lord
doth
not
alwayes
actually
bestow
vpon
his
Children
the
riches
and
wealth
of
this
World
,
but
nurtereth
them
vp
to
depend
whollie
vpon
his
faithfull
promise
,
who
hath
giuen
them
his
word
,
that
hee
will
not
leaue
them
nor
forsake
them
.
And
in
the
meane
season
,
he
worketh
in
their
hearts
a
patient
bearing
of
the
wants
and
necessities
of
this
life
,
but
in
the
end
,
he
will
bestow
vpon
them
eternall
blessings
that
neuer
shall
haue
end
,
and
heauenly
graces
that
neuer
shall
decay
.
Fiftly
,
that
one
drop
of
Gods
fauour
toward
vs
,
is
better
worth
,
and
more
of
value
,
then
this
whole
World
,
that
is
but
vaine
and
transitory
.
If
wee
cannot
rest
in
this
fauour
of
God
,
in
the
want
of
outward
thinges
,
it
is
most
certaine
we
haue
not
yet
learned
truely
to
prize
,
and
rightlie
esteeme
the
fauour
of
God
.
Such
as
cannot
bee
content
to
forgoe
and
forsake
earthlie
things
,
neuer
truelie
felt
the
forgiuenesse
of
sinnes
.
Let
vs
learne
to
rest
in
the
least
tast
and
touch
of
the
grace
and
fauour
of
God
,
whatsoeuer
it
bringeth
with
it
;
whether
wealth
or
want
;
whether
plenty
or
pouerty
;
whether
prosperity
or
aduersity
.
Lastly
,
we
must
remember
that
Nature
is
content
with
a
little
;
so
that
if
we
haue
food
and
raiment
,
we
ought
to
be
content
,
as
we
noted
before
.
This
was
the
vow
of
Iacob
when
he
went
from
his
Fathers
house
,
while
he
was
in
the
way
to
Haran
;
[
p
](A22481-e91170-b)
p
Gen.
28
,
20
,
21.
If
GOD
will
be
with
me
,
and
will
keepe
me
in
this
iourney
which
I
goe
,
and
will
giue
me
Bread
to
eate
,
and
Cloathes
to
put
on
,
so
that
I
come
againe
vnto
my
Fathers
house
in
safetie
,
then
shall
the
Lord
be
my
GOD.
There
are
two
pointes
of
mans
life
;
his
entring
into
the
World
,
and
his
going
out
of
the
world
:
the
space
comming
between
both
these
,
receiueth
many
changes
and
alterations
,
many
differences
and
diuersities
.
Some
are
poore
,
and
some
are
rich
;
some
noble
,
&
some
vn-noble
;
some
high
,
and
some
low
.
The
beginning
of
all
is
equall
;
the
end
of
all
also
is
equall
touching
this
life
:
for
as
we
brought
nothing
into
this
world
,
so
we
can
carry
nothing
away
with
vs
,
We
came
[
q
](A22481-e91190-b)
q
Iob
1
,
21.
naked
out
of
our
mothers
womb
,
and
naked
we
shall
return
thither
.
The
time
betweene
our
rising
and
falling
,
our
birth
and
death
,
is
of
short
continuance
,
and
therefore
we
ought
not
to
be
carefull
to
heape
vp
Riches
,
[
r
](A22481-e91210-b)
r
Psal.
49
,
17.
For
as
much
as
we
shall
take
nothing
away
when
we
dye
,
neyther
shall
our
pompe
descend
after
vs
.
If
a
Man
haue
neede
of
one
onely
Pot
or
Pitcher
of
Water
,
it
is
small
wisedome
and
great
vanity
to
try
to
draw
vp
a
whole
streame
.
If
a
little
prouision
will
serue
for
the
iourney
and
voyage
that
we
vndertake
,
it
is
a
needelesse
and
bootlesse
thing
to
hoard
and
heap
vp
great
store
of
furniture
for
a
small
occasion
.
Let
vs
therefore
take
heede
of
all
excesse
,
and
content
our selues
with
the
moderate
vse
of
outward
blessinges
,
enioying
such
thinges
as
we
haue
with
cheerefulnesse
and
thankfulnesse
,
bearing
the
want
of
such
thinges
as
we
haue
not
,
with
patience
and
meekenesse
,
depending
vpon
GOD
for
his
blessing
,
in
all
thinges
that
any
way
concerne
and
belong
vnto
vs
.
To
loue
Riches
,
is
a
token
of
a
base
and
abiect
minde
;
to
couet
and
desire
them
when
we
want
them
,
is
a
signe
of
a
wretched
and
miserable
minde
;
to
vse
them
well
to
our
priuate
commoditie
,
and
the
publike
vtilitie
when
we
haue
them
,
is
a
Testimonie
of
a
commendable
and
contented
mind
.
[
s
](A22481-e91280-b)
s
1
Sam.
25
,
11
Shall
I
take
my
Bread
,
and
my
Water
,
and
my
Flesh
that
I
haue
killed
for
my
Shearers
,
and
giue
it
vnto
Men
that
I
know
not
whence
they
are
?
Hee
challengeth
all
as
proper
to
himselfe
;
his
Bread
is
his
,
his
Water
is
his
,
his
Flesh
is
his
,
all
is
his
;
he
hath
nothing
for
Dauid
,
nothing
for
his
Seruants
,
nothing
for
others
.
This
we
see
in
the
dealing
of
Laban
toward
Iacob
,
he
saith
vnto
him
;
These
Daughters
,
are
my
Daughters
;
these
Sons
,
are
my
Sonnes
;
these
Sheepe
,
are
my
Sheepe
;
and
all
that
thou
hast
is
mine
.
He
challengeth
all
to
himselfe
,
he
leaueth
nothing
to
Iacob
.
Gene.
31.
43.
The
Apostle
Iames
teaching
vs
to
prooue
our
Faith
by
our
workes
,
saith
;
[
t
](A22481-e91360-b)
t
Iam.
2
,
15
,
16
If
a
Brother
or
a
Sister
be
naked
and
destitute
of
daily
foode
,
and
one
of
you
say
vnto
them
;
Depart
in
peace
,
warme
your selues
,
and
fill
your
Bellies
,
notwithstanding
ye
giue
them
not
those
thinges
that
are
needfull
,
what
helpeth
it
?
Whereby
we
see
,
that
mercifulnesse
to
our
poore
and
needy
Brethren
is
commaunded
:
so
that
as
we
beleeue
a
communion
to
be
among
all
true
professors
,
so
we
are
charged
to
be
as
the
Cloudes
that
drop
downe
the
sweete
shewers
vpon
the
Hearbes
,
as
liuely
Fountaines
of
Water
that
flow
out
plentifully
to
the
vse
of
others
,
as
fruitfull
Trees
bringing
forth
store
to
feed
others
.
We
must
consider
,
that
we
are
but
Stewards
of
our
goods
that
are
lent
vs
for
a
time
,
for
which
wee
are
to
giue
an
account
,
and
of
which
wee
are
to
giue
a
yearely
rent
to
the
cheefe
Lord
,
which
his
poore
Children
are
appointed
to
receiue
at
our
owne
handes
,
whom
we
are
bound
to
releeue
with
our
goods
.
He
hath
saide
;
[
u
](A22481-e91380-b)
u
Math.
26
,
11.
The
poor
ye
shall
alwaies
haue
with
you
,
but
me
ye
shall
not
alwaies
haue
.
This
duty
is
oftentimes
required
and
beaten
vpon
in
the
word
of
God
.
This
appeareth
in
the
practise
of
Iob
,
who
being
accused
falsely
of
his
three
friends
,
to
be
an
Hypocrite
,
is
compelled
to
boast
after
a
sort
of
his
workes
as
the
fruits
of
his
Faith
,
and
the
assured
Seales
of
his
vnfained
profession
;
[
x
](A22481-e91410-b)
x
Iob
29
,
12
,
13.
I
deliuered
the
Poore
that
cryed
,
the
fatherlesse
,
and
him
that
had
none
to
helpe
him
:
the
blessing
of
him
that
was
ready
to
perish
came
vpon
me
,
and
I
caused
the
Widdowes
hart
to
reioyce
.
Where
we
see
,
how
he
rendereth
an
account
of
his
life
past
,
being
of
his
Aduersaries
charged
with
great
wickednesse
and
much
dissimulation
.
So
the
Prophet
describing
the
blessednesse
of
that
Man
that
feareth
the
Lorde
,
and
delighteth
greatlie
in
his
Commaundements
,
saith
;
[
y
](A22481-e91440-b)
y
Psal.
112
,
9.
He
hath
distributed
and
giuen
to
the
Poore
,
his
righteousnesse
remaineth
for
euer
,
his
Horne
shall
be
exalted
with
glorie
.
He
sheweth
heereby
,
that
the
godlie
doe
not
spare
niggardlie
,
but
distribute
liberallie
;
according
as
the
necessitie
of
the
poore
Saints
requireth
,
and
as
his
owne
power
and
abilitie
suffereth
him
.
Heereunto
commeth
the
precept
of
Christ
:
[
z
](A22481-e91460-b)
z
Luke
12
,
33
Sell
that
yee
haue
,
and
giue
Almes
:
make
you
Bagges
which
waxe
not
old
,
a
Treasure
that
can
neuer
faile
in
Heauen
,
where
no
Theefe
commeth
,
neither
Moath
corrupteth
.
Let
vs
consider
,
that
God
hath
made
the
poore
as
well
as
the
Rich
;
and
that
the
poore
man
is
our
owne
Flesh
.
Especiallie
,
let
vs
alwaies
remember
that
the
godly
poore
are
our
Bretheren
in
Christ
,
[
a
](A22481-e91490-b)
a
Math.
25
,
34.
and
that
in
the
last
iudgement
the
Lorde
Iesus
will
account
it
,
and
reward
it
as
done
vnto
himselfe
,
whatsoeuer
hath
beene
bestowed
vpon
his
needy
and
distressed
Brethren
.
If
we
be
carefull
to
practise
these
duties
of
Christian
Charity
and
Community
,
it
shall
auaile
to
seale
vp
Gods
fauour
toward
vs
in
the
remission
of
our
sins
,
and
much
aduantage
vs
to
obtaine
many
blessinges
,
seeing
many
supplications
shall
be
made
and
offered
vp
for
vs
,
and
so
we
shall
tast
the
fruite
that
wee
haue
planted
,
and
haruest
the
Corne
that
wee
haue
sowed
.
For
[
b
](A22481-e91500-b)
b
Gal.
6
,
7.
Whatsoeuer
a
Man
soweth
,
that
he
shall
reape
,
(
as
the
Apostle
testifieth
to
the
Galathians
)
and
therefore
if
wee
be
diligent
to
helpe
the
poore
and
needie
,
we
shall
receiue
a
full
recompence
,
with
much
increase
into
our
owne
bosomes
.
[
That
impute
to
me
,
I
will
recompence
thee
,
&c.
]
See
heere
the
most
earnest
affection
of
Paule
,
for
this
poore
Seruant
.
He
offereth
himselfe
to
become
Suretie
and
Pay-maister
for
Onesimus
,
to
answere
for
his
debt
,
and
to
stand
as
a
debter
himselfe
in
his
place
,
in
respect
of
his
Creditor
,
and
to
pay
whatsoeuer
would
be
,
or
could
bee
required
at
his
handes
.
[
c
](A22481-e91610-b)
c
Actes
3.
6.
Siluer
&
gold
haue
we
none
.
And
the
Apostle
Paule
was
also
constrained
to
labour
with
his
owne
handes
.
How
then
is
he
on
a
suddaine
become
so
wealthy
,
as
to
offer
his
seruice
to
another
,
and
to
vndertake
to
discharge
the
debt
of
another
?
[
d
](A22481-e91670-b)
d
Doctrin
2.
It
is
lawfull
for
one
man
to
become
surety
for
another
.
learne
,
that
it
is
a
lawfull
thing
for
one
man
to
become
Suretie
for
another
,
and
to
engage
himselfe
for
his
sure
and
faithfull
Friend
,
of
whom
he
is
well
perswaded
.
Howsoeuer
suretiship
be
to
some
very
hurtfull
,
and
to
all
dangerous
,
yet
it
is
to
none
in
it selfe
,
and
of
it
owne
nature
,
vnlawfull
or
sinnefull
.
This
truth
is
confirmed
vnto
vs
by
diuers
examples
,
of
such
as
haue
gone
before
vs
in
the
practise
of
this
dutie
.
When
Iacob
refused
to
send
his
youngest
and
beloued
Sonne
Beniamin
(
whom
he
begat
in
his
old
age
)
into
Egipt
with
his
other
Sonnes
to
fetch
Corne
,
saying
;
Ye
haue
robbed
me
of
my
Children
:
Ioseph
is
not
,
and
Simeon
is
not
,
and
ye
will
take
Beniamin
:
all
these
things
are
against
me
.
[
e
](A22481-e91740-b)
e
Gene.
42
,
36
37.
Then
Ruben
answered
his
Father
,
saying
;
Slay
my
two
Sons
if
I
bring
him
not
to
thee
againe
:
deliuer
him
to
mine
hand
,
and
I
will
bring
him
to
thee
againe
.
Where
we
see
,
he
offereth
his
Sonnes
in
hostage
,
and
was
ready
to
deliuer
them
as
pledges
,
and
to
binde
to
his
Father
,
Man
for
Man
,
Sonne
for
Sonne
,
bodie
for
bodie
,
and
life
for
life
:
which
is
a
greater
matter
then
to
be
bound
mony
for
mony
,
and
goods
for
goods
.
The
like
we
see
more
euidently
in
the
Chapter
following
,
when
Iacob
did
hang
backe
,
and
seemed
resolued
not
to
let
Beniamin
depart
with
them
;
Iudah
is
earnest
with
his
Father
,
saying
;
[
f
](A22481-e91800-b)
f
Gene.
43
,
8
,
9
,
10.
Send
the
Boy
with
me
,
that
we
may
rise
and
go
,
and
that
we
may
liue
and
not
dye
;
both
we
,
and
thou
,
and
our
Children
:
I
will
bee
suretie
for
him
,
of
mine
hand
shalt
thou
require
him
:
If
I
bring
him
not
to
thee
,
and
set
him
before
thee
,
then
let
me
beare
the
blame
for
euer
.
In
which
words
we
see
,
that
when
Iudah
considered
the
cause
of
their
long
delay
,
and
the
extreamitie
of
the
great
dearth
,
and
the
daunger
of
their
present
estate
,
that
except
they
had
made
this
tarrying
,
doubtlesse
they
might
haue
departed
from
their
Father
,
and
returned
to
their
Father
againe
the
second
time
,
he
vndertaketh
the
matter
,
and
becommeth
surety
for
the
Child
.
This
is
it
which
he
freelie
and
francklie
confesseth
before
Ioseph
,
when
they
had
beene
brought
backe
to
him
,
the
Cup
being
found
in
Beniamins
sacke
,
[
g
](A22481-e91860-b)
g
Gen.
44
,
32.
Doubtlesse
thy
Seruant
became
surety
for
the
Childe
to
my
Father
,
and
saide
;
If
I
bring
him
not
vnto
thee
againe
,
then
will
I
beare
the
blame
vnto
my
Father
for
euer
:
now
therefore
(
I
pray
thee
)
let
me
thy
Seruant
abide
for
the
Childe
,
as
a
Seruant
to
my
Lord
,
and
let
the
Childe
go
vp
with
his
Brethren
.
Whereby
also
it
appeareth
,
that
he
considering
with
himselfe
,
that
hee
could
not
without
impeachment
of
his
credit
,
without
breach
of
his
promise
,
and
without
heauinesse
to
his
Father
,
returne
to
him
,
except
the
Child
were
with
him
:
he
offereth
himselfe
as
a
pawne
,
and
pledge
,
and
prisoner
to
Ioseph
,
as
before
he
had
done
to
his
Father
.
This
also
we
see
euidentlie
in
the
Actes
of
the
Apostles
,
when
Paule
was
troubled
for
preaching
Christ
crucified
,
and
risen
againe
from
the
dead
,
[
h
](A22481-e91920-b)
h
Acts
17
,
5
,
8
9.
Insomuch
,
that
the
Iewes
which
beleeued
not
,
moued
with
enuy
,
tooke
vnto
them
certaine
vitious
and
Vagabond
Fellowes
,
and
hauing
assembled
the
multitude
,
they
made
a
tumult
in
the
Cittie
:
It
is
said
,
that
Iason
receiued
him
and
other
of
the
Brethren
into
his
house
,
and
offered
to
baile
them
,
and
to
be
bound
for
them
,
putting
in
good
assurance
that
they
should
appeare
and
be
forth-comming
.
And
if
we
require
an
example
in
the
same
kind
and
condition
,
with
this
that
is
mentioned
in
this
Epistle
:
Our
Sauiour
expresseth
the
like
,
in
the
Parable
of
him
that
went
downe
from
Ierusalem
to
Iericho
,
and
fell
among
theeues
,
who
wounded
him
with
their
weapon
,
and
robbed
him
of
his
Raiment
,
and
left
him
in
his
trouble
,
euen
halfe
dead
:
[
i
](A22481-e91970-b)
i
Luke
10
,
34
,
35.
A
certaine
Samaritan
(
as
he
iournied
)
came
neere
vnto
him
,
and
when
he
saw
him
,
he
had
compassion
on
him
,
and
went
to
him
,
and
bound
vp
his
wounds
,
and
poured
in
Oyle
and
Wine
,
and
put
him
on
his
owne
Beast
,
and
brought
him
to
an
Inne
,
and
made
prouision
for
him
:
and
on
the
morrow
when
he
departed
,
he
tooke
out
two
pence
,
and
gaue
them
to
the
Host
,
and
said
vnto
him
;
Take
care
of
him
,
and
whatsoeuer
thou
spendest
more
,
when
I
come
againe
,
I
will
recompense
thee
.
This
Samaritan
did
shew
himselfe
a
right
Neighbour
,
both
in
shewing
his
present
charity
toward
him
,
and
in
offering
himselfe
to
become
a
surety
for
him
.
All
these
approued
and
allowed
examples
of
the
faithfull
,
do
sufficiently
and
euidently
teach
vs
,
that
it
is
in
it selfe
lawfull
to
vndertake
payment
for
another
,
and
to
become
Suretie
for
him
.
[
k
](A22481-e92020-b)
k
Heb.
12
,
1
,
2.
and
darkneth
,
all
that
cloud
of
witnesses
produced
by
the
Apostle
in
the
Epistle
to
the
Hebrewes
;
he
became
surety
for
his
Church
vnto
his
father
,
to
pay
the
debt
of
our
sinnes
,
and
to
satisfie
his
iustice
.
If
then
any
doubt
,
or
make
a
question
of
the
former
examples
,
wherein
we
saw
how
Ruben
offered
himselfe
to
become
as
a
pledge
to
his
father
,
Iudah
to
Ioseph
,
Iason
to
the
Gouernour
,
and
the
Samaritan
to
his
Hoast
:
behold
a
most
absolute
and
perfect
example
of
Christ
Iesus
,
who
bound
himselfe
for
vs
;
his
body
for
our
bodies
,
and
his
soule
for
our
soules
,
that
our
sinfull
bodies
might
be
made
cleane
by
his
body
,
and
our
soules
,
washed
through
his
most
precious
bloud
.
For
the
Prophet
prophesieth
,
[
l
](A22481-e92070-b)
l
Isay
.
53
,
10.
that
he
should
make
his
soule
an
offering
for
sinne
.
And
Christ
himselfe
saith
,
[
m
](A22481-e92080-b)
m
Mat.
26
,
38.
Iohn
.
12
,
27.
My
soule
is
very
heauy
euen
vnto
the
death
,
&c.
Thus
did
his
loue
exceed
and
abound
toward
vs
,
that
our
loue
might
exceed
and
abound
one
toward
another
.
To
this
purpose
,
the
Apostle
sheweth
,
[
n
](A22481-e92100-b)
n
Heb.
7
,
22.
that
Iesus
is
made
a
surety
of
a
better
Testament
.
He
stood
in
our
places
,
he
tooke
vpon
him
our
sinnes
,
he
bare
in
his
body
the
punishments
due
to
vs
,
he
felt
the
wrath
of
God
kindled
against
vs
.
Reuben
,
Iudah
,
Iason
,
and
the
Samaritan
before
mentioned
and
remembred
.
The
life
of
man
can
hardly
stand
without
lending
and
borrowing
,
without
letting
and
hiring
,
without
buying
and
selling
,
without
bargaining
and
trusting
one
of
another
.
It
is
a
worke
of
mercy
[
o
](A22481-e92150-b)
o
Leuit.
19
,
18
to
become
surety
,
and
therefore
as
lawfull
(
no
doubt
)
as
to
giue
or
lend
.
The
law
of
God
commandeth
vs
to
helpe
our
Neighboures
,
as
we
are
able
,
and
as
they
haue
neede
:
and
they
are
to
be
releeued
by
such
meanes
as
are
in
our
power
;
by
giuing
,
by
forgiuing
,
by
communicating
to
them
such
things
as
we
haue
,
and
they
haue
not
.
For
if
we
loue
them
,
and
haue
true
Charity
in
vs
,
we
must
not
be
wanting
to
them
,
but
be
ready
to
profit
them
and
do
them
good
,
so
farre
as
wee
do
not
hurt
our selues
.
It
is
no
vnwise
sentence
of
a
wise
man
,
[
p
](A22481-e92160-b)
p
Eccle.
29
,
18
The
wicked
will
not
become
surety
,
and
he
that
is
of
an
vnthankfull
mind
,
forsaketh
him
that
deliuered
him
:
declaring
thereby
,
that
as
he
is
a
foole
that
is
surety
for
euery
man
,
so
is
he
vngodly
that
in
no
wise
will
be
surety
for
any
man
.
Wee
are
commanded
to
[
q
](A22481-e92180-b)
q
Exod.
23
,
5.
helpe
vp
our
enemies
Oxe
that
is
fallen
,
or
his
Asse
that
is
sunke
downe
vnder
his
burden
;
how
much
more
ought
we
to
shew
pitty
and
compassion
to
our
brother
himselfe
,
vexed
with
the
creditor
,
terrified
with
the
prison
,
oppressed
with
his
debt
,
and
dismaid
and
discouraged
with
the
paiment
at
hand
,
that
is
to
be
made
?
So
then
,
whether
we
do
consider
that
Christ
Iesus
is
made
our
surety
,
or
that
suretiship
is
a
fruit
of
Christian
loue
one
toward
another
,
in
both
respects
we
see
,
that
in
it selfe
it
is
not
to
be
disalowed
or
condemned
.
[
r
](A22481-e92220-b)
r
Rom.
13
,
8.
as
the
Apostle
testifieth
,
Rom.
13.
8.
and
therefore
we
ought
not
to
faile
in
the
perfourmance
thereof
.
It
is
imagined
and
supposed
by
some
,
that
all
or
the
greatest
part
of
the
controuersies
betweene
man
and
man
,
and
suites
of
Law
,
betweene
party
and
party
arise
from
hence
,
that
things
are
taken
vp
vpon
trust
,
that
there
is
borrowing
and
lending
among
vs
,
and
that
there
is
crediting
one
of
another
;
and
so
would
haue
these
quite
taken
away
,
and
the
Names
of
them
vtterlie
abolished
out
of
all
Incorporations
and
Common-wealths
.
It
is
reported
,
that
among
the
Turkes
are
few
suites
and
actions
commenced
one
against
another
,
because
there
is
with
them
no
bargaine
or
sale
,
no
buying
or
selling
,
but
for
ready
Money
,
and
for
present
pay
.
But
this
is
a
plaine
fallation
,
to
put
that
for
a
cause
which
indeede
is
not
the
cause
.
For
the
corrupt
conscience
of
men
,
the
couetous
desire
of
Money
,
the
greedy
gaping
after
gaine
,
the
malicious
humour
of
reuenge
,
the
bitter
roote
of
strife
,
and
the
extreame
want
of
loue
are
the
true
causes
of
all
wranglings
&
suites
one
against
another
,
not
the
lending
and
borrowing
of
Money
or
money-worth
.
Hence
it
is
,
that
God
neuer
forbiddeth
in
his
Law
the
vse
of
hiring
,
or
of
borrowing
,
but
rather
rectifieth
the
iudgement
,
directeth
the
practise
,
and
prescribeth
the
rules
of
the
right
and
lawfull
vse
thereof
.
Hence
it
is
that
the
Lord
saith
in
the
Law
;
[
s
](A22481-e92250-b)
s
Ex.
22
,
25
,
26
If
thou
lend
Money
to
my
people
;
that
is
,
to
the
poore
with
thee
,
thou
shalt
not
be
as
an
Vsurer
vnto
him
,
ye
shall
not
oppresse
him
with
Vsurie
:
If
thou
take
thy
Neighbours
Rayment
to
pledge
,
thou
shalt
restore
it
vnto
him
before
the
Sunne
goe
downe
:
for
that
is
his
couering
onely
,
and
this
is
his
Garment
,
for
his
skinne
,
wherein
shall
he
sleep
?
Therefore
when
he
cryeth
vnto
me
,
I
will
heare
him
,
for
I
am
mercifull
.
In
these
words
,
he
forbiddeth
lending
vpon
interest
to
the
poore
,
and
forbiddeth
crueltie
in
retaining
pawnes
and
pledges
taken
from
them
that
are
in
necessitie
,
whereas
they
ought
to
be
restored
.
To
this
end
and
purpose
Moses
speaketh
in
another
place
,
[
t
](A22481-e92290-b)
t
Deut.
15
,
7
,
8.
If
one
of
thy
Brethren
with
thee
be
poore
,
within
any
of
thy
Gates
in
thy
Land
which
the
Lord
thy
God
giueth
thee
,
thou
shalt
not
harden
thine
heart
,
nor
shut
thine
hand
from
thy
poore
Brother
,
but
thou
shalt
open
thine
hand
vnto
him
and
shalt
lend
him
sufficient
for
his
neede
which
he
hath
.
So
the
Prophet
saith
;
[
u
](A22481-e92310-b)
u
Psal.
37
,
21
,
26.
The
wicked
borroweth
and
payeth
not
againe
:
but
the
righteous
is
euer
mercifull
,
he
giueth
and
lendeth
,
and
his
seede
enioyeth
the
blessing
.
To
these
sayings
of
Moses
and
the
Prophets
,
accordeth
the
Commaundement
of
Christ
;
[
x
](A22481-e92340-b)
x
Math.
5
,
42.
Giue
to
him
that
asketh
:
and
from
him
that
would
borrow
of
thee
turne
not
away
.
All
these
rules
of
direction
serue
to
instruct
vs
in
the
practise
of
the
duties
of
loue
,
and
teach
vs
how
to
behaue
our selues
in
buying
and
borrowing
,
in
letting
and
lending
vnto
our
Bretheren
that
call
vpon
vs
for
our
helpe
in
the
time
of
neede
.
Secondly
,
heereby
they
are
reprehended
,
that
binde
themselues
by
vow
or
oath
,
from
binding
themselues
in
any
respect
,
or
in
any
cause
,
or
vpon
any
occasion
for
any
person
.
This
is
an
vngodly
and
vnlawfull
shift
that
some
men
vse
,
to
disable
and
to
barre
themselues
from
doing
this
work
of
charity
,
and
shewing
this
fruit
of
loue
to
their
Brethren
.
For
many
,
to
the
end
they
might
not
be
enwrapped
and
entangled
in
the
deceitfull
snares
of
suretiship
,
doe
enter
into
couenant
one
with
another
,
and
doe
firmely
binde
themselues
vpon
a
great
penaltie
and
forfeiture
,
neuer
to
enterpose
their
credit
for
any
man
whatsoeuer
.
But
it
is
sometimes
a
necessarie
dutie
of
piety
,
and
a
testimonie
of
the
soundnesse
of
our
Religion
,
and
a
great
comfort
to
our
conscices
,
to
stand
betweene
our
Brethren
,
and
the
harmes
that
are
comming
toward
them
,
It
is
a
generall
rule
taught
in
the
word
of
GOD
,
deliuered
by
the
law
of
nature
,
and
obserued
by
the
Gentiles
;
that
we
should
so
deale
with
others
,
as
we
would
be
dealt
with
all
our
owne
selues
.
It
is
taught
by
the
mouth
of
Christ
;
[
y
](A22481-e92370-b)
y
Luke
.
6
,
30
,
31.
Giue
to
euery
man
that
asketh
of
thee
,
and
of
him
that
taketh
away
the
thinges
that
be
thine
,
aske
them
not
againe
:
and
as
ye
would
that
men
should
doe
to
you
,
so
doe
ye
to
them
likewise
.
There
is
no
man
if
he
were
in
want
,
and
stood
in
neede
of
the
bare
word
,
or
honest
promise
,
or
firme
band
and
Obligation
of
another
,
but
he
would
be
ready
to
request
it
,
and
willing
to
vse
it
,
and
content
to
accept
of
it
.
Wherefore
,
we
are
to
remember
that
we
ought
not
to
hang
backe
when
as
we
ought
to
performe
the
like
seruice
,
and
to
shew
like
compassion
to
our
brethren
.
It
is
therefore
a
great
sin
,
and
a
great
signe
of
the
want
of
loue
,
when
we
are
called
vnto
this
duty
,
not
to
be
forward
faithfully
to
discharge
it
.
We
ought
at
all
times
to
be
louingly
affected
and
charitably
disposed
one
toward
another
;
so
that
when
God
calleth
vs
,
and
withall
enableth
vs
with
no
damage
,
or
trouble
,
or
losse
to
our selues
,
to
deliuer
our
neighbor
out
of
his
misery
,
then
to
shut
vp
our
compassion
,
and
to
refuse
to
passe
our
promise
for
him
,
is
an
euident
token
,
that
little
loue
and
small
kindnesse
abideth
in
vs
.
If
then
,
the
not
doing
of
this
duty
,
be
an
offence
against
God
and
our
Brethren
,
how
much
more
to
couenant
and
condition
with
our selues
or
others
,
or
to
enter
into
great
bands
,
that
wee
will
neuer
enter
into
any
bands
(
great
or
little
)
for
them
that
call
vppon
vs
,
and
meane
honestly
to
discharge
whatsoeuer
we
mercifully
vndertake
for
them
?
No
Vow
can
be
good
,
no
Oath
can
be
lawfull
,
no
Band
can
be
allowed
,
no
Couenant
can
be
equal
,
no
promise
can
be
warranted
,
that
is
not
wel
grounded
,
and
aduisedly
vttered
.
For
,
seeing
suretyship
is
not
of
it selfe
,
and
in
it selfe
vnlawfull
,
to
binde
our selues
wholly
from
it
,
cannot
be
esteemed
to
be
lawfull
.
Let
vs
therefore
in
the
acknowledgement
of
this
trueth
,
shew
brotherly
Loue
as
occasion
serueth
,
as
the
neede
of
our
Neighbour
requireth
,
and
as
our
owne
ability
permitteth
.
Some
are
willing
to
helpe
their
bretheren
by
word
and
deede
,
and
are
not
able
:
In
these
[
z
](A22481-e92400-b)
z
2
Cor.
8
,
12.
a
willing
hart
,
and
a
ready
mind
,
are
to
be
accepted
.
Others
,
are
able
to
do
much
good
by
their
wealth
,
and
by
their
word
;
yet
they
cannot
be
brought
to
shew
any
reliefe
either
by
the
one
,
or
by
the
other
.
Wherefore
,
it
standeth
you
vppon
,
that
haue
this
worlds
good
,
to
be
ready
to
employ
it
as
faithfull
Stewards
this
way
,
[
a
](A22481-e92420-b)
a
Luke
16
,
9.
And
to
make
you
friends
with
the
Riches
of
iniquity
,
that
when
ye
shall
want
,
they
may
receiue
you
into
euerlasting
habitations
.
And
in
the
meane
season
,
[
b
](A22481-e92440-b)
b
Luke
12
,
33
Make
you
Bags
which
wax
not
old
,
a
treasure
that
can
neuer
fail
in
Heauen
,
where
no
theefe
commeth
,
neither
Moth
corrupteth
.
But
howe
many
are
there
,
that
are
euen
dead
in
good
workes
?
They
are
dumbe
and
tongue-tyed
when
they
should
speake
for
the
poore
,
or
giue
their
word
for
them
;
their
handes
haue
a
shaking
palsie
,
that
they
cannot
write
their
names
to
do
them
good
;
so
that
if
one
poore
man
were
not
more
ready
to
plight
his
promise
for
another
,
then
the
rich
,
they
might
many
times
starue
and
be
vndone
.
These
are
they
that
care
not
what
become
of
those
that
are
in
necessitie
,
which
shall
one
day
giue
an
account
of
their
Stewardshippe
,
and
leaue
behinde
them
,
the
Goods
wherein
they
delighted
,
and
made
them
the
Goddes
wherein
they
trusted
.
[
c
](A22481-e92530-b)
c
1
Tim.
1
,
8.
We
know
that
the
Lawe
is
good
,
if
a
man
vse
it
lawfully
.
The
thing
that
is
good
,
may
be
vsed
in
a
manner
that
is
not
good
.
But
it
is
a
true
and
common
Prouerbe
,
That
the
faults
of
the
Artificers
are
not
to
be
ascribed
to
the
Arts
themselues
.
The
Law
is
not
to
be
blamed
,
but
the
Teachers
of
the
Law
,
who
did
falsely
apply
it
,
and
wrongfully
wrest
it
,
and
ignorantly
corrupt
it
.
Now
,
that
which
the
Apostle
speaketh
of
the
Law
,
may
rightly
be
spoken
of
suretyship
:
It
is
good
and
lawfull
,
if
a
man
vse
it
well
and
lawfully
.
But
if
wee
vse
it
,
and
enter
into
it
rashly
,
not
rightly
;
ordinarily
,
not
warily
;
foolishly
,
not
wisely
;
desperately
,
not
discreetly
;
if
we
entangle
our selues
with
it
,
without
much
deliberation
,
without
good
circumspection
,
and
without
due
consideration
,
it
becommeth
vnlawfull
vnto
vs
.
True
it
is
,
it
is
not
euill
in
it selfe
,
but
to
him
it
turneth
to
bee
euill
,
that
vseth
it
euilly
,
according
to
that
which
the
Lord
saith
by
the
Prophet
,
[
d
](A22481-e92570-b)
d
Ezek.
20
,
25.
I
gaue
them
Statutes
which
were
not
good
,
and
Iudgements
wherein
they
shoulde
not
liue
:
because
they
brake
them
and
abused
them
,
and
were
made
more
inexcuseable
without
them
,
in
that
they
framed
not
their
liues
according
to
the
obedience
of
them
.
It
falleth
out
oftentimes
,
that
such
as
haue
incombred
themselues
with
rash
promises
,
and
vnaduised
suretyshippe
,
seldome
liue
in
peace
and
quietnesse
,
without
distraction
of
minde
,
or
feare
of
trouble
,
or
daunger
of
losse
,
or
feeling
of
misery
.
Hence
it
is
,
that
Salomon
teacheth
vs
to
behaue
our selues
wisely
and
warily
in
this
point
,
and
beateth
vppon
no
Doctrine
more
often
,
more
earnestly
,
more
effectually
,
then
hee
doth
vpon
this
matter
that
wc
haue
in
hand
.
In
the
sixt
Chapter
of
the
Prouerbes
,
hee
sayeth
,
[
e
](A22481-e92600-b)
e
Prou.
6
,
1.
My
Sonne
,
if
thou
be
surety
for
thy
Neighbor
,
and
hast
stricken
hande
with
the
Stranger
,
thou
art
snared
with
the
wordes
of
thy
Mouth
,
and
art
taken
with
the
words
of
thine
owne
mouth
.
Where
he
compareth
him
that
is
free
from
bils
and
bands
,
and
bookes
of
the
Creditors
,
free
from
suretyship
and
fuch
like
bondage
,
to
a
Bird
that
hath
the
liberty
of
the
whole
aire
,
to
flie
therein
at
her
owne
pleasure
:
but
he
that
is
bound
by
Promise
,
or
Couenant
,
or
Statute
,
is
like
a
bird
in
the
net
of
the
Fowler
,
the
which
(
albeit
she
flutter
with
hir
wing
and
cry
with
her
voyce
,
and
hop
with
her
foot
,
yet
)
is
fast
caught
,
and
may
be
killed
,
or
put
in
the
Cage
.
So
is
it
with
him
that
is
entred
into
bandes
,
or
hath
giuen
his
word
for
another
;
he
hath
after
a
sort
lost
his
freedome
,
hee
standeth
in
danger
of
falling
into
mischiefe
.
Wherefore
,
that
this
giuing
of
assurance
to
others
,
and
for
others
,
either
by
our
word
or
hande
,
may
bee
performed
lawfully
to
the
good
of
others
,
and
not
to
the
hurt
of
our selues
,
[
f
](A22481-e92620-b)
f
Two
thinges
to
be
obserued
in
suretyship
.
wee
must
marke
,
remember
,
and
practise
,
two
points
:
First
,
consider
the
persons
of
others
for
whom
it
is
doone
;
Secondly
,
our
owne
persons
that
doe
it
.
Touching
those
persons
for
whom
we
become
sureties
,
we
must
know
,
that
we
are
not
to
engage
our selues
and
our
credite
,
for
euery
one
that
will
craue
it
at
our
handes
,
or
will
desire
vs
to
pawne
our
Word
,
and
enter
into
bandes
for
them
,
and
promise
vs
faire
to
see
vs
discharged
:
but
in
such
men
who
oftentimes
haue
a
greater
feeling
of
their
owne
wantes
and
necessities
,
then
of
freeing
them
out
of
woe
,
that
haue
pledged
themselues
for
them
,
[
g
](A22481-e92640-b)
g
In
the
persons
for
whom
we
are
bound
,
we
must
consider
three
things
.
wee
are
to
obserue
three
things
.
First
,
that
they
be
well
knowne
.
Secondly
,
that
they
bee
honest
and
godly
.
Thirdly
,
that
they
bee
suffient
to
pay
that
which
they
woulde
haue
vs
bound
vnto
another
,
to
assure
him
that
they
will
pay
.
These
are
the
persons
that
we
are
bound
to
helpe
,
either
for
Piety
,
or
Charitie
,
or
Honestie
,
or
Amitie
,
or
Consanguinity
,
or
Affinity
,
all
which
bandes
do
binde
vs
one
to
another
,
and
require
some
dutie
to
bee
performed
towardes
them
.
This
is
set
downe
as
a
singular
point
of
true
Wisedome
by
the
Wiseman
,
Prou.
11
,
15.
Hee
shall
bee
sore
vexed
that
is
surety
for
a
Stranger
,
and
he
that
hateth
suretyship
,
is
sure
.
And
afterward
in
the
same
Booke
,
to
the
same
effect
,
[
h
](A22481-e92670-b)
h
Prou.
20
,
16.
and
27
,
13.
Take
his
Garment
that
is
suretie
for
a
Stranger
,
and
a
pledge
of
him
for
the
straunger
.
As
if
he
should
say
,
pitty
him
not
,
let
him
feele
the
smart
of
his
folly
and
rashnesse
,
and
let
him
beare
the
punishment
of
his
headinesse
and
heedlesnesse
:
according
to
that
which
is
set
downe
in
another
place
,
[
i
](A22481-e92690-b)
i
Prou.
17
,
18.
A
Man
destitute
of
vnderstanding
,
toucheth
the
hand
,
and
becommeth
suretie
for
his
Neighbour
.
Whereby
wee
see
,
that
we
must
not
bee
so
ouer-seene
to
vndertake
for
all
men
hand
ouer
head
without
difference
,
but
for
such
as
are
well
and
thoroughly
knowne
vnto
vs
within
and
without
,
with
whom
we
haue
liued
and
beene
long
conuersant
,
and
eaten
(
as
it
is
[
k
](A22481-e92710-b)
k
Cicer.
lib.
de
amicitia
.
in
the
Prouerbe
)
a
Bushell
of
Salt
,
of
whose
care
and
Conscience
in
his
dealings
with
others
,
either
in
the
same
,
or
in
the
like
cases
we
haue
had
some
good
triall
and
experience
.
Hee
that
doth
engage
himselfe
farre
for
a
stranger
whom
he
doth
not
know
,
shall
repent
afterward
when
it
is
too
late
.
And
if
we
haue
seene
or
heard
of
his
vnfaithfulnesse
in
former
times
to
others
,
we
are
deceiued
if
we
expect
any
better
dealing
.
By
the
[
m
](A22481-e92780-b)
m
Prou.
2
,
16.
Strange
Woman
;
he
meaneth
,
a
wicked
Woman
.
So
in
the
former
places
his
purpose
is
to
teach
vs
to
looke
to
our selues
,
that
they
be
not
of
prophane
life
and
loose
behauiour
,
for
whom
we
promise
to
become
sureties
;
they
ought
to
bee
knowne
vnto
vs
for
their
honesty
and
piety
,
that
so
our
hearts
may
trust
and
rest
in
them
.
But
such
as
are
vngodly
,
and
giuen
ouer
to
all
licentiousnesse
,
and
spend
their
dayes
and
wealth
in
beastly
drunkennesse
,
will
neuer
make
conscience
of
their
word
or
band
to
saue
vs
harmlesse
.
They
may
well
flatter
vs
till
we
be
bound
,
but
they
regarde
not
to
discharge
vs
after
we
are
bound
.
They
are
vnfaithfull
to
God
,
and
therefore
we
cannot
looke
to
finde
them
faithfull
to
our selues
.
Whereby
we
see
,
how
grosly
they
are
deceiued
,
and
how
greatly
they
are
deluded
,
and
how
sencelessely
they
are
besotted
,
that
will
sooner
be
bound
for
Shifters
,
Gamsters
,
Bankerouts
,
Tosse-pots
,
and
other
base
Companions
,
most
vnwilling
,
and
most
vnable
to
keepe
touch
with
their
Creditors
,
then
such
as
are
sober-minded
,
and
honest
liuers
,
painfull
in
their
callings
,
and
carefull
to
bring
vppe
their
families
as
they
ought
to
do
.
These
are
they
,
that
as
they
are
loose
in
life
,
so
they
are
lauish
of
their
word
,
and
prodigal
of
their
tongue
for
their
consorts
.
If
there
be
any
Malefactors
guilty
of
any
heynous
&
horrible
crime
,
they
are
ready
to
offer
their
word
or
band
to
baile
them
,
and
deliuer
them
from
prison
,
and
account
it
a
tricke
and
token
of
good
fellowship
to
stand
for
them
,
and
to
keepe
them
from
their
deserued
punishment
.
And
therefore
they
are
oftentimes
rewarded
according
to
their
works
,
and
left
in
the
danger
which
they
haue
brought
vpon
themselues
.
These
are
they
that
wil
complain
against
the
vnfaithfulnesse
of
others
,
whereas
rather
they
might
&
shold
accuse
their
owne
rashnesse
and
foolishnesse
,
that
ioyned
with
them
in
their
impietie
,
and
brought
vpon
themselues
great
misery
.
[
n
](A22481-e92830-b)
n
Prou.
13
,
7.
There
is
that
maketh
himselfe
rich
,
hauing
nothing
;
and
that
maketh
himselfe
poore
,
hauing
great
riches
;
that
is
,
a
man
cannot
rightly
iudge
of
the
estate
of
euerie
one
by
their
course
of
life
,
and
outward
carriage
:
many
being
poore
,
and
in
debt
,
being
Bankrouts
and
broken
fellowes
,
make
shew
of
great
wealth
,
by
putting
on
braue
apparrel
,
by
delighting
in
costly
fare
,
by
setting
vp
sumptuous
buildinges
,
by
frequenting
chargeable
company
,
and
by
keeping
a
great
port
:
this
is
exceeding
vanity
,
and
endeth
in
beggery
.
Others
,
on
the
other
side
,
faigne
themselues
needy
,
and
complain
of
pouerty
;
they
go
barely
,
and
fare
hardly
,
as
if
they
were
nothing
worth
,
who
notwithstanding
are
of
great
wealth
and
substance
:
This
is
extreame
parsimony
,
and
endeth
in
misery
.
Seeing
therefore
,
it
is
so
ordinary
and
common
for
men
to
dissemble
their
estates
,
by
making
it
seeme
better
then
it
is
,
we
must
be
wise-hearted
,
not
to
thinke
all
Gold
that
glistereth
.
The
world
is
full
of
those
that
lift
vp
themselues
in
pride
aboue
that
they
are
indeede
,
and
make
shew
of
that
which
is
not
in
them
in
truth
,
and
thereby
endanger
those
that
looke
no
neerer
,
and
try
no
further
then
the
outward
pompe
and
appearance
.
These
are
like
those
running
streames
,
that
promise
continuance
,
and
yet
incontinently
are
dried
vp
,
and
deceiue
such
as
trusted
in
them
;
or
like
those
liuing
creatures
that
stouer
with
their
winges
and
feathers
,
or
raise
vp
their
backes
and
bristles
,
whereby
they
seeme
much
greater
then
Nature
hath
made
them
:
Or
like
to
Quagmyres
,
that
apeare
faire
without
,
but
if
you
com
neere
them
,
you
stand
in
danger
to
be
plunged
in
them
,
and
to
perish
by
them
.
Thus
we
see
what
is
to
be
considered
of
vs
,
in
making
our selues
sureties
for
others
;
Namely
,
that
in
regard
of
their
persons
,
we
must
know
them
thoroughly
,
wee
must
haue
experience
of
their
honesty
,
and
we
must
learne
what
is
their
sufficiency
:
But
if
they
be
strangers
vtterly
vnknowne
vnto
vs
,
if
they
be
Varlets
void
of
Conscience
and
fidelity
,
if
they
be
boasting
and
bragging
mates
without
substance
and
ability
,
let
vs
take
heede
we
do
not
strike
hand
for
them
,
nor
bee
deceiued
by
them
,
nor
offer
our selues
as
pledges
or
sureties
for
them
,
which
is
seldome
done
without
hurt
,
neuer
without
danger
.
Secondly
,
touching
our
owne
persons
,
[
p
](A22481-e92870-b)
p
In
our
owne
persons
,
before
we
become
sureties
,
we
are
to
consider
two
thinges
;
the
quantity
,
and
their
ability
.
before
wee
are
to
enter
into
band
or
suretyship
for
others
,
wee
must
marke
and
meditate
vppon
two
things
.
First
,
what
is
the
summe
for
which
we
shall
be
obliged
.
Secondly
,
the
meanes
how
we
may
be
discharged
.
It
standeth
vs
greatly
vpon
,
to
bethinke
our selues
both
what
is
the
quantity
,
and
what
is
our
ability
to
answer
it
.
It
is
a
morrall
precept
,
and
wise
saying
worthy
to
be
written
in
our
harts
,
[
q
](A22481-e92880-b)
q
Eccles.
8
,
13.
Be
not
surety
aboue
thy
power
:
for
if
thou
be
surety
,
thinke
to
pay
it
.
So
then
,
there
is
more
required
of
vs
,
then
to
looke
to
the
persons
of
others
,
who
they
are
,
and
what
they
are
.
It
is
a
vaine
thing
to
be
wise
abroad
,
and
foolish
at
home
;
to
be
sharpe-sighted
in
prying
into
the
estates
of
others
,
and
neuer
to
enter
into
the
consideration
of
our
owne
.
For
whatsoeuer
the
persons
bee
,
and
whatsoeuer
their
earnestnesse
be
,
draw
not
a
Bow
aboue
thy
strength
.
Albeit
they
bee
not
enemies
vnto
vs
,
but
friends
;
not
straungers
,
but
well
knowne
;
not
hatefull
persons
,
but
most
deare
vnto
thee
;
not
loose
Companions
,
but
honest
and
godly
minded
:
yet
be
well
aduised
what
thou
do
,
and
looke
before
thou
leape
.
If
it
be
for
thy
assured
friend
,
that
is
as
thy
soule
;
if
it
were
for
thy
Brother
,
the
Sonne
of
thy
Mother
;
if
it
were
for
thy
Kinsman
that
is
of
thine
own
blood
;
if
it
were
for
thine
own
sonne
,
that
is
thine
owne
flesh
,
yet
engage
not
thy selfe
so
farre
,
promise
not
so
much
,
bind
not
thy selfe
in
so
great
a
summe
,
as
may
impaire
thy
estate
,
hurt
thy
family
,
hinder
thy
trade
,
diminish
thy
stocke
,
and
vndo
thy
posterity
,
if
the
debt
should
be
required
of
thee
,
and
the
stone
be
rolled
vpon
thee
.
For
whosoeuer
giueth
his
word
and
promise
for
another
,
bindeth
himselfe
to
pay
and
to
discharge
that
debt
wherein
the
principall
party
faileth
:
and
the
Creditor
oftentimes
relyeth
more
vpon
the
sufficiency
of
the
assurer
,
then
vpon
the
honesty
of
the
borrower
.
We
are
in
kindnesse
and
curtesie
so
to
pleasure
another
,
as
that
no
man
is
bound
to
vndo
,
or
to
hinder
himselfe
.
Let
euery
man
therefore
well
waigh
his
owne
strength
.
It
were
foolish
pitty
for
the
sauing
of
another
mans
life
to
loose
our
owne
.
It
were
amercilesse
kinde
of
mercy
to
leape
into
the
water
,
and
drowne
our selues
,
while
we
seeke
to
deliuer
another
.
We
are
bound
to
haue
[
r
](A22481-e92910-b)
r
Iude
vers.
23
compassion
of
some
,
pulling
them
out
of
the
fire
,
when
we
see
them
in
danger
to
be
burned
;
but
it
were
more
then
childish
to
runne
into
the
fire
,
and
so
burne
our selues
.
We
are
[
s
](A22481-e92920-b)
s
Gal.
6
,
2.
commanded
to
bear
the
burthen
one
of
another
,
but
it
were
more
then
soolish
pitty
to
breake
our
owne
shoulders
,
by
sustaining
the
waight
and
bearing
the
burthen
of
another
man
.
Againe
,
as
wee
are
to
marke
our
owne
strength
,
so
we
are
to
consider
our
owne
discharge
,
how
we
may
be
secured
and
set
at
liberty
.
For
,
before
we
passe
our
word
,
or
giue
our
band
&
hand
for
the
payment
of
other
mens
debtes
and
duties
,
we
must
know
how
wee
shall
bee
assured
to
be
deliuered
from
that
burthen
and
bondage
that
wee
haue
vndertaken
.
We
ought
indeede
to
beare
good
will
to
all
men
,
but
our
good
will
should
not
be
a
looser
.
It
is
no
Charitie
to
receiue
a
blowe
vpon
our
owne
heads
,
to
keepe
the
stocke
from
another
.
So
then
,
let
vs
remember
these
few
points
fit
to
be
learned
and
practised
of
vs
.
Knowe
what
kinde
of
man
hee
is
for
whome
thou
becommest
a
surety
.
If
he
be
a
stranger
to
thee
,
meddle
not
with
him
:
if
he
haue
broken
his
credite
with
any
before
,
suspect
him
:
if
he
bee
a
shifting
Companion
,
discard
him
;
if
he
bee
vnsufficient
to
pay
his
owne
debt
,
deny
him
;
if
the
summe
bee
great
,
and
thy
ability
little
,
so
that
it
may
hinder
thee
and
thy
Calling
,
if
thou
be
driuen
to
pay
it
,
enter
not
into
it
;
and
if
thou
canst
not
see
which
way
thou
mayest
be
freed
from
the
perrill
and
daunger
that
hangeth
ouer
thy
head
,
flye
away
from
it
,
as
from
a
Serpent
that
will
sting
thee
,
as
from
a
Canker
that
will
consume
thee
,
as
from
a
Gulfe
that
is
readie
to
swallow
thee
.
There
are
[
s
](A22481-e92940-b)
s
Two
Cankers
that
consume
the
Common-wealth
;
Vsury
,
and
Suretyship
.
two
eating
sores
,
that
are
in
Nature
as
a
Gangrene
,
which
are
as
two
Vultures
,
that
are
continually
gnawing
vpon
the
heart
,
&
deuoure
the
flesh
,
euen
vnto
the
bones
;
to
wit
,
Vsury
,
and
Suretyship
.
These
are
neere
of
Kinne
one
to
another
,
and
are
ioyned
together
as
the
Father
and
Sonne
,
as
the
cause
,
and
the
effect
.
The
vnmercifulnesse
of
the
Vsurer
constraineth
the
poore
debter
to
craue
mercie
of
the
suretie
.
I
speake
of
that
Vsury
that
byteth
,
and
of
such
suretyship
as
vndoeth
:
Of
that
Vsurie
that
oppresseth
,
and
of
such
suretyship
,
as
when
it
hath
taken
away
the
coat
,
will
take
away
the
Cloake
also
,
which
strippeth
a
man
of
the
Iewels
where-with
he
was
decked
,
of
the
furniture
wherewith
he
was
stored
,
of
the
Garments
wherewith
he
was
cloathed
.
Notwithstanding
,
there
is
great
difference
to
bee
made
betweene
them
:
[
t
](A22481-e92950-b)
t
Prou.
30
,
15
This
Vsurer
is
as
the
Hunter
;
the
Suretie
as
the
prey
:
The
Vsurer
as
the
Horse-leech
doeth
cry
alwayes
bring
,
bring
;
the
poo●…
Surety
is
made
as
the
Porter
on
the
Packe-horse
,
that
beareth
till
his
shoulders
breake
.
It
is
necessary
for
euery
man
to
haue
these
notes
before
his
eyes
,
that
he
be
not
sodainly
taken
,
or
rather
ouer-taken
by
the
instigation
and
importunity
of
others
.
This
reproueth
such
as
make
an
ordinarie
and
common
matter
of
it
,
and
a
notable
point
of
good
fellowship
,
the
part
of
a
good
nature
&
louing
disposition
,
to
be
of
a
flexible
nature
(
as
the
soft
wax
)
to
yeild
to
euery
mans
request
in
this
businesse
.
Wee
see
generally
,
that
they
which
haue
the
least
purpose
to
pay
,
and
the
smallest
care
to
performe
that
which
they
haue
promised
,
are
for
the
most
part
most
forward
to
vndertake
and
offer
themselues
,
their
words
,
their
wealth
,
their
bandes
,
their
bodies
for
other
men
.
But
such
as
are
most
carefull
and
Conscionable
in
payeng
their
Debtes
,
answearing
the
Arrerages
that
accrew
by
the
false-hoode
of
faigned
friends
,
are
most
backeward
to
yeelde
their
neckes
to
this
yoake
,
assuring
themselues
,
that
it
is
farre
better
to
walke
at
libertie
,
then
to
haue
his
feete
put
in
the
Stockes
for
Correction
.
Wherefore
,
let
no
man
blame
those
men
that
hang
backe
,
and
are
not
readie
to
serue
euerie
mans
turne
,
nor
to
graunt
euerie
mans
request
with
their
Band
and
Obligation
.
How
many
are
there
in
this
present
,
and
haue
beene
in
former
times
,
that
haue
beene
quite
vndoone
,
and
fallen
into
decay
,
and
with
that
fall
,
haue
throwne
downe
their
Wiues
and
Children
for
euer
,
by
yeelding
to
gratifie
others
,
and
damnifie
themselues
thorough
this
meanes
of
rash
Suretyship
?
Such
as
are
cruell
Creditors
,
and
liue
vppon
the
prey
,
as
the
[
u
](A22481-e92960-b)
u
Math.
24
,
28
Eagle
doth
vpon
the
Carkasse
,
wil
shew
no
more
mercie
to
the
debter
,
that
is
come
in
his
danger
,
then
the
miserable
rich
man
[
x
](A22481-e92970-b)
x
Luke
16
,
21
did
to
the
Begger
that
lay
at
his
Gate
.
This
we
see
in
the
Creditor
mentioned
,
2
Kings
4
,
1.
where
one
of
the
Wiues
of
the
Children
of
the
Prophets
,
commeth
,
cryeth
,
and
complaineth
vnto
Elisha
,
That
her
Husband
that
feared
the
Lorde
being
dead
,
the
Creditor
came
to
take
her
two
Sonnes
to
bee
his
Bond-men
.
This
also
appeareth
in
the
practise
of
the
vnmercifull
Rich-men
,
mentioned
in
Nehemiah
5
,
1.
4
,
5.
so
that
there
was
a
great
out-cry
of
the
people
,
and
of
their
Wiues
against
them
,
who
sayde
;
Wee
haue
borrowed
Money
for
the
Kinges
Tribute
vppon
our
Lands
and
our
Vineyardes
,
and
now
our
flesh
is
as
the
flesh
of
our
Bretheren
,
and
our
Sonnes
as
their
Sonnes
:
And
loe
,
we
bring
into
subiection
our
Sonnes
and
our
Daughters
,
as
Seruants
;
and
there
be
of
our
Daughters
now
in
subiection
,
and
there
is
no
power
in
our
handes
,
for
other
Men
haue
our
Landes
,
and
our
Vineyards
.
If
then
,
wee
would
not
willingly
draw
vppon
our selues
the
burdens
of
other
men
,
nor
see
with
our
eyes
the
taking
away
of
our
goods
,
for
which
we
haue
laboured
,
nor
heare
with
our
eares
the
crie
of
our
wiues
and
Children
spoyled
of
their
hope
and
expectation
,
nor
feele
our selues
bitten
with
hunger
,
pinched
with
cold
,
throwne
into
prison
,
and
vexed
with
all
kinde
of
miseries
,
let
vs
looke
to
it
betimes
,
least
wee
repent
when
it
is
too
late
.
It
is
profitable
and
Heauenly
Counsell
giuen
by
Salomon
,
Prou.
22
,
26
,
27.
Be
not
thou
of
them
that
touch
the
hand
,
nor
among
them
that
are
surety
for
debts
;
If
thou
hast
nothing
to
pay
,
why
causest
thou
that
he
shold
take
thy
bed
from
vnder
thee
?
It
is
a
true
saying
,
[
He
is
happy
;
that
can
by
other
Mens
harmes
can
learne
to
beware
.
]
Let
vs
not
be
cruell
and
vnmercifull
to
our
own
Families
,
nor
rush
our selues
into
these
Quicke-sandes
of
troubles
and
turmoyles
that
after
follow
at
the
heeles
of
this
rashnesse
.
Let
vs
vse
all
carefulnesse
and
dilligence
to
know
the
party
for
whom
wee
promise
to
become
Pay-Maisters
.
Let
vs
weigh
his
Truth
and
Honestie
,
his
Estate
and
Ability
,
his
Profession
and
Piety
:
And
withall
,
let
vs
examine
our selues
thoroughly
,
and
ponder
our
owne
sufficiencie
,
that
wee
bee
not
at
vnawares
surprized
and
hastily
ouertaken
.
Let
vs
prooue
our selues
,
and
enter
seriously
into
this
Cogitation
and
consideration
,
whether
wee
bee
able
,
without
shaking
of
our
Wealth
or
Substance
,
or
diminishing
of
our
credite
and
estimation
,
or
weakning
of
our
estate
,
to
discharge
that
which
wee
haue
vndertaken
,
if
our
friend
for
whome
wee
are
bound
,
should
fayle
and
fall
downe
.
Neyther
let
any
Foolish
and
Vndiscreete
persons
Obiect
,
that
this
pretending
of
daunger
,
and
entering
with
warinesse
,
is
to
be
accounted
no
better
then
a
wanting
of
Loue
that
ought
to
bee
in
vs
:
For
,
it
is
rather
a
point
of
good
Wisedome
and
Discretion
,
to
looke
vnto
our
owne
estate
,
and
to
beware
,
and
to
bee
warned
in
time
,
by
the
falles
and
ruines
of
other
Men.
How
manie
are
falne
from
great
Riches
,
to
extreme
pouertie
;
from
much
,
to
little
;
from
an
high
condition
,
to
great
Beggerie
and
misery
;
and
beene
as
it
were
consumed
with
the
scorching
heat
that
this
fire
of
Suretyshippe
hath
cast
out
?
Wherefore
,
let
vs
learne
to
bee
Wise
betimes
,
and
take
heede
by
the
chaunges
and
chances
of
other
men
,
least
by
engaging
our selues
too
deepely
for
other
mens
debtes
,
our
mindes
bee
distracted
with
pensiue
thoughtes
,
our
hearts
bee
pierced
with
bitter
Sorrowes
,
and
our
bodyes
be
●…st
into
loathsome
prisons
,
as
it
hath
fallen
out
to
very
many
before
our
eye●
.
If
Riotous
liuers
,
and
prodigall
persons
,
that
wast
their
wealth
in
vanit●…
,
and
spend
their
goods
vnthriftily
,
doe
request
and
require
vs
to
giue
ou●
words
,
or
to
be
bound
in
bands
for
them
,
we
are
not
bound
to
doe
it
by
●he
Law
of
God
;
nay
,
we
are
bound
not
to
doe
it
by
the
Lawe
of
God
:
w●
[
b
](A22481-e93060-b)
b
1
Tim.
5
,
8.
are
bound
to
prouide
for
our
owne
families
,
or
else
wee
haue
denyed
t●e
Faith
,
and
are
worse
then
Infidelles
that
are
in
the
world
,
and
out
of
the
●hurch
.
The
Apostle
,
in
giuing
of
Almes
,
and
extending
of
our
liberalitie
●owardes
the
poore
Saints
,
Would
not
[
c
](A22481-e93080-b)
c
2
Cor.
8
,
13.
haue
one
ouer-burdened
,
and
another
●ased
:
One
oppressed
,
and
another
released
:
One
pressed
downe
,
another
to
high
●ifted
vppe
.
The
same
proportion
is
to
bee
holden
and
obserued
in
this
case
.
Indeede
,
[
d
](A22481-e93100-b)
d
1
Cor.
13.
Loue
seeketh
not
her
owne
,
but
is
bountifull
;
Neuerthelesse
,
it
is
no
fruite
of
Loue
required
to
bee
in
vs
,
that
one
should
bee
greeued
,
and
another
eased
;
that
one
should
bee
hindered
,
and
another
helped
.
[
e
](A22481-e93150-b)
e
Terent.
in
Heautont
.
act.
4.
scen.
5.
that
the
Heathen
saw
into
,
Extreamity
of
Law
,
is
oftentimes
the
greatest
iniury
and
want
of
Charity
that
can
bee
.
Hence
it
is
,
that
Salomon
exhorteth
sureties
to
deale
wisely
,
to
ridde
themselues
out
of
daunger
,
and
to
vse
all
lawfull
meanes
to
free
themselues
from
trouble
,
and
not
delay
to
promote
and
procure
their
owne
good
,
Prou.
6
,
3.
My
Sonne
,
if
thou
be
surety
for
thy
Neighbour
,
do
this
now
,
and
deliuer
thy selfe
,
seeing
thou
art
come
into
the
hand
of
thy
neighbor
,
go
and
humble
thy selfe
,
and
sollicit
thy
friends
.
He
would
neuer
giue
this
deuise
and
direction
what
hee
should
do
that
as
ensnared
and
entrapped
by
suretyship
,
vnlesse
the
Creditor
were
to
be
drawne
to
shew
pitty
.
Now
,
in
these
words
,
[
g
](A22481-e93220-b)
g
Three
rules
to
be
obserued
of
them
that
haue
bin
entangled
by
rash
suretiship
.
he
giueth
a
three-fold
counsell
what
to
doe
,
and
how
to
behaue
our selues
when
we
are
entangled
with
rash
suretiship
.
First
,
wee
must
not
sit
still
,
or
neglect
the
opportunity
to
deliuer
our selues
from
danger
,
we
must
submit
our selues
to
him
,
to
whom
we
are
bounde
,
and
into
whose
power
thou
art
fallen
,
and
at
whose
mercie
thou
standest
;
craue
pardon
and
patience
at
his
hands
,
request
him
earnestly
to
bee
friendly
and
fauourable
toward
thee
in
releeuing
or
releasing
thee
,
and
letting
of
thee
alone
.
Say
vnto
him
,
and
say
it
in
trueth
of
thy
heart
,
and
with
full
purpose
of
performing
,
Doubt
not
of
your
debt
,
be
content
for
a
while
,
and
(
God
willing
)
I
will
discharge
all
at
the
last
.
Secondly
,
we
are
willed
and
warned
to
go
to
our
friend
,
or
to
him
whom
wee
tooke
for
our
friend
,
when
wee
became
surety
for
him
,
and
to
vrge
him
instantly
to
pay
his
owne
Debt
,
and
discharge
thee
of
the
danger
without
delay
;
tell
him
,
it
is
for
his
cause
,
that
thou
endurest
this
trouble
,
and
bearest
this
burthen
,
and
that
for
dooing
good
to
him
,
thou
sufferest
and
sustainest
this
losse
:
will
him
to
consid●…
of
thy
kindnesse
that
haddest
not
the
power
to
deny
the
engaging
of
thy
●elfe
to
helpe
him
in
his
necessity
.
Thirdly
,
we
are
admonished
and
aduised
to
go
to
our
friends
that
lou●
vs
and
desire
our
good
,
and
are
greatly
greeued
for
our
affliction
,
entreat●…g
them
to
pitty
our
case
,
pardon
our
negligence
,
and
helpe
vs
out
of
these
b●iars
in
which
wee
are
entangled
,
hoping
neuer
to
come
into
the
like
inco●…berances
againe
.
These
are
the
wayes
that
we
are
to
take
,
and
the
pathe●
that
we
are
to
walke
in
.
In
the
practise
of
them
being
sanctified
to
our
vse
▪
we
may
looke
for
a
blessing
from
God
,
and
hope
to
finde
comfort
in
our
owne
hearts
.
But
if
thou
thinke
to
escape
the
handes
of
thy
Creditors
,
by
hyding
or
absenting
of
thy selfe
from
him
,
or
standing
out
against
him
,
or
holding
sute
with
him
,
and
answearing
him
at
the
Law
,
thou
art
deceyued
.
Thou
shalt
better
prouide
for
thine
owne
peace
and
security
,
by
submitting
thy selfe
to
the
party
to
whom
thou
art
bound
,
by
intreating
the
person
for
whom
thou
art
bound
,
and
by
soliciting
thy
friends
,
to
consider
thy
case
and
their
owne
in
thee
.
All
this
doth
Salomon
not
onely
counsell
vs
to
do
,
but
to
do
it
speedily
,
and
to
take
little
rest
,
vntill
wee
be
deliuered
from
this
daunger
,
saying
,
[
h
](A22481-e93250-b)
h
Prou.
6
,
4
,
5
Giue
no
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
lids
:
deliuer
thy selfe
as
a
Roe
from
the
hand
of
the
Hunter
,
as
a
Bird
from
the
hande
of
the
Fowler
.
Heereunto
accordeth
and
agreeth
the
saying
of
Christ
our
Sauiour
,
[
i
](A22481-e93280-b)
i
Luke
12
,
58
While
thou
goest
with
thine
aduersarie
to
the
Ruler
,
as
thou
art
in
the
way
,
giue
dilligence
in
the
way
,
that
thou
mayest
bee
deliuered
from
him
,
least
hee
draw
thee
to
the
Iudge
,
and
the
Iudge
deliuer
thee
to
the
Iaylour
,
and
the
Iaylour
cast
thee
into
prison
:
I
tell
thee
,
thou
shalt
not
depart
thence
,
till
thou
hast
payde
the
vtmost
Mite
.
There
is
nothing
to
bee
gotten
,
by
opposing
of
our selues
against
such
as
may
hurt
vs
,
and
by
keeping
out
of
their
sight
,
with
a
purpose
to
defraude
them
,
and
to
defend
our selues
.
It
is
most
true
,
which
Salomon
speaketh
in
another
place
,
[
k
](A22481-e93310-b)
k
Prou.
22
,
7.
The
Rich
ruleth
the
poore
,
and
the
borrower
is
Seruaunt
to
the
Man
that
lendeth
.
Whereby
hee
meaneth
,
that
commonly
it
falleth
out
among
men
,
that
the
rich
ouer-rule
the
poore
,
and
that
the
Debters
are
Seruants
vnto
their
Creditors
.
To
conclude
,
if
we
shew
our selues
readie
and
willing
to
put
in
practise
the
Rules
giuen
vnto
vs
,
to
bring
vs
out
of
the
Briars
and
bondage
of
suretyshippe
,
wee
shall
finde
rest
to
our
soules
,
and
God
will
encline
the
heart
of
our
Creditors
,
to
shewe
fauour
vnto
vs
,
who
hath
the
hearts
of
all
men
in
his
owne
handes
.
Verse
19.
[
I
Paule
,
haue
written
this
with
mine
owne
hand
,
I
will
recompence
it
.
]
Philemon
might
well
haue
contented
himselfe
with
the
bare
word
and
naked
Promise
of
Paule
,
forasmuch
as
his
word
and
deede
did
not
differ
one
from
the
other
.
This
is
the
defence
that
he
maketh
for
himselfe
to
the
Corinthians
,
when
he
was
accused
of
lightnesse
and
inconstancy
,
promising
to
come
vnto
them
,
and
yet
hee
came
not
,
[
l
](A22481-e93400-b)
l
2
Cor.
1
,
17
,
18.
When
I
was
thus
minded
to
come
vnto
you
,
did
I
vse
lightnesse
?
Or
minde
I
those
thinges
which
I
mind
,
according
to
the
Flesh
,
that
with
mee
should
bee
yea
and
nay
?
Yea
,
GOD
is
faithfull
,
that
our
worde
toward
you
,
was
not
yea
and
nay
.
Notwithstanding
,
albeit
his
word
was
as
good
as
his
bande
,
and
his
saying
accorded
with
his
doing
,
and
his
promise
were
as
strong
as
an
Obligation
,
so
that
hee
dealt
not
as
men
vsually
doe
,
which
will
rashly
auouch
any
thing
that
commeth
into
their
head
,
and
by
and
by
chaunge
their
purpose
in
the
turning
of
an
hande
.
Wee
see
in
this
place
,
how
hee
,
promising
to
satisfie
Philemons
dammage
,
and
willing
to
leaue
no
scruple
or
doubt
in
him
,
doeth
farther
confirme
it
,
and
assureth
him
by
his
hand-writing
and
Couenants
,
albeit
they
two
were
great
and
neare
friends
,
and
had
good
interest
one
in
another
.
[
m
](A22481-e93490-b)
m
Gen.
21
,
39
23.
That
the
taking
of
them
might
be
a
witnesse
of
the
truth
,
and
an
assurance
vnto
him
that
he
hadde
digged
that
Well
of
waters
.
To
this
purpose
,
did
the
King
require
Abraham
to
take
an
Oath
and
solemnely
to
sweare
by
the
name
of
God
,
that
hee
woulde
not
deale
falsely
and
fraudulently
with
him
,
nor
hurt
him
,
nor
his
Children
,
nor
his
Childrens
Children
.
The
like
(
or
rather
greater
)
assuraunce
is
required
and
yeelded
in
the
23.
Chapter
of
the
same
Booke
,
where
Abraham
,
buying
a
fielde
of
Ephron
the
Hittite
,
requireth
an
Instrument
with
witnesses
,
and
a
deliuerie
of
the
possession
,
The
Field
of
Ephron
,
[
n
](A22481-e93550-b)
n
Gen.
23
,
17
,
18
,
20.
which
was
in
Machpelah
,
and
ouer
against
Mamre
,
euen
the
Fielde
and
the
Caue
that
was
therein
,
and
all
the
Trees
that
were
in
the
Fielde
,
which
were
in
all
the
Borders
round
about
,
was
made
sure
vnto
Abraham
for
a
possession
,
in
the
sight
of
the
Hittites
,
euen
of
all
that
went
in
at
the
gates
of
his
Cittie
.
Where
we
see
,
all
the
circumstances
and
manner
of
the
contract
which
Abraham
maketh
are
set
downe
and
expressed
.
First
,
we
see
a
large
description
of
the
place
that
was
bought
,
together
with
the
bounding
and
confronting
of
the
place
,
as
also
the
appurtenances
;
Namely
,
the
Trees
that
grew
therein
.
Secondly
,
wee
see
the
name
of
the
seller
set
downe
,
who
did
openly
auouch
the
sale
thereof
,
as
being
his
owne
.
Thirdly
,
the
name
of
the
buyer
,
that
no
doubt
might
be
left
.
Lastly
,
the
witnesses
are
recorded
of
this
bargaine
and
sale
,
that
none
might
heereaftet
lay
claime
vnto
it
,
or
denie
vnto
Abraham
the
lawful
possession
of
it
,
and
the
holding
of
it
to
him
and
his
.
And
if
we
would
yet
see
this
more
clearly
,
wee
haue
more
euident
confirmation
of
it
in
the
prophesies
of
Ieremie
,
where
to
shew
the
certainety
of
the
returne
of
the
Israelites
into
their
Lande
and
Countrey
againe
,
hee
maketh
a
solemne
purchase
,
[
o
](A22481-e93600-b)
o
Ier.
32
,
9
,
10.
I
bought
the
Fielde
of
Hanameel
mine
Vncles
sonne
,
and
waighed
him
Siluer
,
euen
seauen
Shekels
,
&
ten
peeces
of
Siluer
;
and
I
writ
in
the
Booke
,
and
signed
it
,
and
tooke
witnesses
,
and
I
gaue
the
Booke
of
the
possession
vnto
Baruch
,
in
the
sight
of
Hanameel
mine
Vnckles
Sonne
,
and
in
the
presence
of
the
Witnesses
,
which
were
written
in
the
Booke
of
the
possession
,
before
all
the
Iewes
that
sate
in
the
Court
of
the
Prison
.
In
these
wordes
(
which
are
more
at
large
related
in
the
Prophet
)
wee
see
what
assuraunce
and
securitie
was
taken
and
giuen
,
with
Writing
,
Sealing
,
Witnesses
,
deliuerie
and
keeping
the
Rolles
and
Records
thereof
.
This
is
set
downe
likewise
,
in
the
latter
end
of
the
same
Chapter
,
Ieremy
32.
43
,
44.
where
he
saith
,
The
Fields
shall
bee
possessed
in
this
Lande
,
whereof
ye
say
,
It
is
desolate
,
without
Man
or
Beast
,
and
shall
bee
giuen
into
the
hand
of
the
Caldeans
:
Men
shall
buy
Fieldes
for
Siluer
,
and
make
Writinges
,
and
seale
them
,
and
take
witnesses
in
the
Lande
of
Beniamin
,
and
rounde
about
Ierusalem
,
&c.
for
I
will
cause
their
Captiuitie
to
returne
,
sayth
the
Lord
.
This
discouereth
the
practise
of
those
times
,
and
deliuereth
the
formes
and
fashions
obserued
among
that
people
.
When
Iacob
and
Laban
made
a
Couenant
eyther
with
other
,
[
p
](A22481-e93670-b)
p
Ge
,
31
,
51
,
52
which
might
be
a
witnesse
betweene
them
both
,
they
confirmed
it
by
Oath
,
and
set
vp
an
heape
of
stones
,
to
testify
the
amity
and
friendship
renewed
betweene
both
parties
.
In
the
Parable
of
the
vniust
Steward
it
is
remembred
,
that
all
Debters
and
Debts
were
recorded
in
writing
,
with
the
summe
that
euery
one
owed
:
[
r
](A22481-e93680-b)
r
Lu.
16
,
5
,
6
,
7
For
hee
called
vnto
euerie
one
of
his
Maisters
Debters
,
and
saide
vnto
the
first
:
How
much
owest
thou
vnto
my
Maister
?
And
he
saide
,
An
hundred
measures
of
Oyle
.
And
he
said
to
him
,
Take
thy
writing
,
and
sit
downe
quickly
,
and
write
fifty
.
Then
saide
he
to
another
,
How
much
owest
thou
?
And
he
saide
,
An
hundred
measures
of
Wheate
:
Then
he
saide
to
him
,
take
thy
writing
,
and
write
fourescore
.
In
this
Parable
,
wee
see
the
manner
that
was
vsed
in
the
dayes
of
old
;
namely
,
that
Bookes
of
recknings
and
accounts
were
commonly
kept
,
and
vsually
brought
foorth
,
when
men
did
leuell
their
debts
,
and
make
euen
one
with
another
.
All
which
Testimonies
,
ratifying
the
practise
of
former
times
&
persons
,
serue
to
teach
vs
,
that
it
is
lawfull
for
the
faithfull
,
to
vse
all
circumspection
to
assure
their
debts
,
bargaines
,
and
contracts
one
with
another
.
Fast
binde
,
fast
finde
.
That
which
is
loosely
bounde
,
is
lightly
lost
;
but
a
three-fold
Cord
well
tyed
and
twisted
by
worde
,
by
writing
,
by
seale
,
is
not
easily
broken
.
A
word
affirmeth
,
a
writing
confirmeth
,
a
seale
assureth
,
and
euery
one
of
them
bindeth
to
performe
our
promise
.
We
see
by
daily
experience
,
that
men
are
both
mortall
and
mutable
,
and
wordes
proue
oftentimes
but
winde
,
albeit
ratified
with
the
greatest
solemnitie
.
True
it
is
,
our
word
ought
to
be
as
good
as
a
thousand
Obligations
,
but
deceite
is
bred
naturally
in
our
hearts
,
so
that
we
cannot
ground
vpon
the
bare
word
of
men
to
finde
good
dealing
.
Otherwise
,
the
Lord
would
neuer
haue
giuen
[
s
](A22481-e93730-b)
s
Leuit.
19
,
11
13.
so
many
Lawes
to
restraine
wrong
and
Iniustice
,
fraud
and
oppression
.
All
these
,
or
at
least
a
great
part
of
them
are
preuented
,
by
setting
downe
our
Couenants
and
Agreements
in
Writing
,
vnder
our
hands
and
seales
.
[
t
](A22481-e93770-b)
t
Ier.
32
,
14.
Thus
saith
the
Lord
of
Hoastes
,
the
God
of
Israell
,
Take
the
writings
,
euen
this
Booke
of
the
possession
;
both
that
is
sealed
,
and
this
Booke
that
is
open
,
and
put
them
in
an
earthen
vessell
,
that
they
may
continue
a
long
time
.
Where
he
maketh
mention
of
a
double
writing
or
instrument
,
which
is
heere
called
aftet
the
manner
of
the
Hebrewes
[
A
Booke
,
]
One
of
them
was
vnsealed
;
the
other
,
was
sealed
,
and
so
concealed
;
&
both
of
them
were
euidences
to
assure
vnto
him
the
Land
that
he
bought
and
purchased
.
That
which
was
sealed
,
seemeth
to
be
the
Original
,
and
as
it
were
the
Court
Rolles
authentically
recorded
and
laide
vp
for
the
perpetuall
rememberance
of
the
matter
.
That
which
was
open
and
vnsealed
,
seemeth
to
bee
a
Coppie
,
deliuered
and
taken
word
for
word
out
of
the
former
,
to
bee
carried
about
with
them
into
Captiuitie
.
The
end
of
both
was
for
continuance
,
that
the
bargaine
and
sale
that
passed
betweene
them
,
might
neuer
bee
forgotten
.
[
u
](A22481-e93830-b)
u
Gen.
21
,
30.
was
;
because
Abimelech
should
receiue
them
at
his
handes
,
to
be
a
witnesse
of
their
agreement
,
and
that
all
controuersies
were
finished
and
ended
betweene
them
.
It
appeareth
many
times
,
when
proofes
in
writing
faile
,
that
false
witnesses
are
suborned
,
and
so
the
seates
of
Iustice
are
subuerted
:
all
which
are
easily
remedied
,
when
good
assurances
are
at
the
first
taken
.
[
x
](A22481-e93870-b)
x
Gal.
3
,
15.
not
to
be
abrogated
or
altered
:
and
that
no
[
y
](A22481-e93880-b)
y
Heb.
9
,
13.
Will
is
of
force
vntil
the
Testator
be
dead
.
Now
,
we
know
not
whether
the
gifts
that
we
giue
,
&
the
Legacies
that
we
bequeath
,
be
of
our
own
proper
goods
,
or
the
goods
of
other
men
,
except
we
haue
before
hand
a
sufficient
assurance
of
them
made
vnto
vs
.
Seeing
therefore
,
where
there
is
a
fast
knot
,
there
is
a
sure
keeping
;
seeing
vpright
dealing
is
to
bee
obserued
;
seeing
occasions
of
quarrels
and
contentions
are
to
be
stopped
;
and
seeing
the
goods
that
God
hath
giuen
vnto
vs
,
are
rightly
to
be
bestowed
:
it
followeth
,
that
euery
one
is
to
prouide
for
the
security
and
quietnesse
of
his
estate
by
all
lawful
means
,
not
onely
by
word
of
mouth
,
but
by
assurance
in
writing
,
that
thereby
hee
may
foresee
the
danger
that
may
come
vpon
him
,
and
be
wary
and
circumspect
in
all
his
doings
;
according
to
the
saying
of
Christ
,
the
Teacher
and
Author
of
true
wisedome
,
[
z
](A22481-e93890-b)
z
Math.
10
,
16
Be
ye
wise
as
Serpents
,
and
innocent
as
Doues
.
For
if
wisedome
doe
season
all
our
affaires
,
then
also
our
contracts
,
that
are
common
in
this
life
.
I
haue
heard
it
credibly
affirmed
and
auouched
by
some
Maister
of
that
profession
,
that
albeit
a
conueyance
of
Land
,
a
deede
of
estate
,
an
Indenture
of
Couenants
be
drawne
,
as
sure
and
certaine
as
learned
counsell
can
deuise
and
contriue
;
yet
it
is
an
easie
matter
to
picke
holes
in
them
,
and
to
take
aduantage
of
them
.
We
see
daily
,
what
quirkes
and
trickes
of
Law
are
broached
and
inuented
,
whereby
such
as
are
simply
and
honestly
minded
,
are
defrauded
and
defeated
,
of
Houses
,
Landes
,
and
other
Chattels
.
Neuer
was
there
so
[
a
](A22481-e93950-b)
a
Psal.
62
,
9.
little
truth
,
and
so
great
craft
and
cozenage
in
the
World
,
as
in
these
daies
.
Sathan
himselfe
seemeth
now
to
haue
opened
all
his
packe
of
deuises
,
and
his
Instruments
as
good
Schollers
of
so
bad
a
Maister
,
haue
learned
sundry
deuillish
practises
,
whereby
true
meaning
men
are
oftentimes
notoriously
gulled
.
Some
there
are
that
are
thought
to
study
little
else
,
then
to
finde
wantes
and
imperfections
;
in
Statutes
,
in
Leafes
,
in
Lands
,
and
in
assurances
giuen
betweene
man
and
man
.
This
is
the
cause
,
that
the
Makers
of
our
Lawes
are
compelled
to
vse
so
many
wordes
,
and
to
heap
vp
so
many
Tearmes
,
that
thereby
they
might
heale
this
sore
,
and
remedie
this
mischiefe
.
Let
vs
not
therefore
greeue
or
grudge
to
make
sure
that
whereof
wee
haue
made
sale
.
No
man
ought
to
be
so
simple
as
not
to
aske
it
;
and
no
man
ought
to
be
so
peeuish
as
to
deny
it
.
We
may
easily
behold
such
as
are
friends
to
day
,
to
be
enemies
to
morrow
:
one
while
they
affirme
,
another
while
they
deny
;
at
one
time
they
promise
to
pay
or
repay
;
at
another
they
hang
backe
at
it
,
and
make
it
strange
that
they
should
be
challenged
of
their
promise
.
Euery
one
[
b
](A22481-e93970-b)
b
Phil.
2
,
21.
Seeketh
his
owne
,
and
not
the
thinges
of
other
men
:
and
how
many
haue
been
foulely
deceiued
,
and
guilefully
beguiled
by
trusting
too
far
?
But
there
is
no
reason
or
equity
,
that
when
wee
haue
receiued
Money
,
we
should
deny
or
delay
to
giue
good
security
,
and
that
other
men
should
stand
to
our
curtesie
.
Wherefore
,
it
is
a
great
iniury
and
In-iustice
,
to
require
men
to
depend
vpon
vs
and
our
word
,
without
further
assurance
in
blacke
and
white
.
For
albeit
,
we
mean
not
falsely
,
but
faithfully
;
not
fraudulently
,
but
honestly
;
and
our
Word
be
as
firme
as
our
Oath
;
and
our
Oath
as
sure
as
our
Band
;
and
our
Band
as
good
as
ready
payment
,
and
present
possession
,
in
regard
of
our
honest
meaning
and
true
intent
:
yet
we
cannot
liue
for
euer
,
and
we
know
not
what
may
fall
out
after
our
decease
.
[
c
](A22481-e94030-b)
c
Verse
17.
That
they
had
all
things
common
?
Yet
we
see
Paule
offereth
assurance
of
his
word
and
promise
in
writing
,
subscribed
with
his
owne
hand
;
I
Paule
haue
written
it
with
mine
owne
hand
.
Yea
,
notwithstanding
all
assurances
that
can
be
desired
and
demaunded
,
we
may
well
perceiue
by
daily
and
lamentable
experience
,
what
sutes
and
strifes
arise
about
Titles
and
conueyances
of
Lands
and
Liuings
:
how
much
more
would
we
contend
one
with
another
,
if
there
were
no
Instruments
drawne
,
no
Euidences
made
,
no
writings
ingrossed
,
to
testifie
the
truth
among
vs
?
All
Kingdomes
and
Citties
,
all
Townes
and
Villages
,
would
be
full
of
stirres
and
strifes
,
of
troubles
and
tumults
,
that
would
neuer
end
:
and
the
Iudges
and
Iustices
might
stand
from
Morning
to
Euening
to
heare
cases
,
and
decide
controuersies
betweene
man
and
man
,
to
the
wearying
of
themselues
and
others
.
He
that
hath
an
heauy
pursse
and
a
strong
heart
,
would
neuer
rest
satisfied
,
if
no
writing
or
records
could
be
produced
against
him
.
Wherefore
,
it
standeth
all
men
vpon
;
on
the
one
side
,
willingly
to
yeelde
good
assurance
;
and
on
the
other
side
,
to
aske
good
securitie
,
where
they
buy
and
sel
,
or
borrow
,
or
bargaine
,
and
doe
giue
or
take
vpon
trust
;
through
want
whereof
sometimes
,
not
onely
the
Rents
and
Reuennewes
,
but
the
Lands
themselues
are
spent
in
suits
and
actions
of
Law
.
Lastly
,
it
reproueth
such
,
as
notwithstanding
assurance
giuen
,
do
make
no
conscience
to
pay
debts
and
demaunds
due
,
vpon
agreement
to
their
brethren
.
These
are
forward
to
giue
assurance
,
but
backeward
to
make
performance
.
Many
there
are
,
that
are
content
to
yeeld
to
what
promises
,
and
enter
into
what
bands
you
will
craue
:
but
when
they
haue
done
,
they
vse
no
care
,
and
make
no
account
to
pay
their
debts
,
and
to
performe
the
Couenants
whereunto
they
haue
consented
and
condescended
,
contrary
to
the
counsell
of
the
Prophet
,
who
asking
the
question
;
[
d
](A22481-e94080-b)
d
Psal.
15
,
1
,
4
Who
shall
dwell
in
the
Tabernacle
of
the
Lord
,
and
who
shall
rest
in
his
holy
Mountaine
?
He
answereth
,
He
that
sweareth
to
his
owne
hindrance
,
and
changeth
not
.
It
is
requisite
for
euery
one
,
to
be
as
wary
and
well
aduised
in
his
promises
as
he
can
,
and
to
deliberate
with
himselfe
and
his
Friendes
,
that
he
doe
nothing
rashly
:
but
when
he
hath
striken
hands
,
and
made
a
promise
to
his
Neighbour
,
he
ought
to
performe
it
,
albeit
it
be
to
his
hinderance
,
vnlesse
peraduenture
he
be
released
.
Be
it
therefore
knowne
vnto
all
men
,
that
as
it
is
lawfull
to
conuerse
and
commerse
one
with
another
;
so
it
is
meete
and
conuenient
that
they
should
deale
,
not
vpon
vncertaineties
,
but
vpon
assurances
,
as
they
that
builde
not
vpon
a
sandy
ground
,
but
vpon
a
sound
foundation
.
As
it
is
right
and
lawfull
,
that
there
should
be
buying
and
bargaining
,
purchasing
and
possessing
among
vs
,
so
is
it
right
and
lawfull
,
that
there
should
be
Deedes
and
Indentures
to
testifie
the
same
,
and
as
it
were
to
liue
when
we
are
dead
.
And
as
it
is
needfull
and
expedient
so
long
as
the
world
endureth
and
continueth
,
there
should
be
borrowing
and
lending
;
so
it
is
as
necessarie
,
there
should
be
Bils
and
Bands
,
to
shew
the
truth
,
and
to
binde
men
to
the
payment
of
all
dues
,
debts
,
and
demaunds
whatsoeuer
:
and
after
payment
well
and
truely
made
,
to
giue
discharge
&
acquittance
accordingly
,
that
controuersies
(
so
much
as
may
be
)
may
be
auoyded
,
and
concord
(
as
far
as
is
possible
)
may
be
maintained
and
established
.
They
therfore
are
vnworthy
to
liue
in
any
wel-ordered
and
gouerned
Common-wealth
,
that
refuse
(
being
able
)
to
performe
their
promises
,
and
satisfie
their
Creditors
,
and
cancell
the
Obligations
,
that
themselues
haue
sealed
and
deliuered
before
many
Witnesses
,
who
albeit
they
stand
not
by
the
high-way
side
with
Swordes
,
or
Staues
,
or
Rapiers
,
or
other
Weapons
,
yet
are
indeede
no
better
then
Theeues
and
Robbers
;
nay
,
many
times
are
worse
,
inasmuch
they
bring
greater
damage
,
and
are
the
meanes
of
vndoing
many
men
.
Such
are
they
that
are
angry
,
and
much
offended
with
Notaries
and
Scriueners
,
which
by
their
writings
binde
them
(
as
they
imagine
)
too
strongly
:
and
when
they
see
themselues
troubled
and
arrested
vpon
the
Obligation
,
they
hate
them
,
and
cursse
them
,
and
cannot
behold
them
with
a
friendly
looke
and
a
louing
countenance
:
as
if
the
fault
were
in
the
Clearkes
,
Bayliffes
,
and
other
publique
Officers
,
not
in
themselues
and
their
owne
vnfaithfulnesse
,
which
is
all
one
,
as
if
a
Male-factor
should
charge
the
Executioner
(
who
is
the
Minister
of
Iustice
)
to
be
the
cause
of
his
death
,
forgetting
that
his
owne
misdeedes
and
misdemeanors
,
brought
him
vp
vnto
that
place
and
punishment
.
[
e
](A22481-e94150-b)
e
Three
rules
belonging
to
Lawyers
.
three
rules
,
that
are
required
and
are
to
be
performed
of
men
of
Law
;
the
obseruation
whereof
,
shall
giue
peace
and
comfort
of
conscience
with
God
,
and
gaine
them
Crownes
and
credit
among
men
.
First
of
all
,
if
they
disdaine
not
to
be
aduised
and
taught
by
vs
,
let
the
end
of
all
their
pleas
and
proceedings
,
be
the
finding
out
of
the
ttuth
.
Let
this
be
the
marke
that
they
shoot
at
,
and
the
starre
whereby
they
direct
all
their
course
,
which
seasoneth
all
their
pleadings
(
as
it
were
)
with
Salt
.
If
they
regard
not
the
tryall
of
the
truth
,
nor
which
way
the
cause
go
,
so
they
may
receiue
their
Fee
;
they
abuse
the
ballances
of
Iustice
,
and
turne
equity
into
Iniquity
.
God
is
truth
,
and
euery
one
that
belongeth
vnto
him
,
should
labour
to
bring
the
truth
to
light
.
It
is
a
generall
rule
taught
by
the
Apostle
,
[
f
](A22481-e94170-b)
f
2
Cor.
13
,
8.
We
cannot
doe
any
thing
against
the
truth
,
but
for
the
truth
.
Woe
therefore
vnto
them
that
dig
deepe
to
hide
the
truth
,
and
inuent
shifts
to
bury
it
out
of
sight
,
that
it
may
not
take
place
;
and
do
all
things
against
the
truth
,
and
nothing
for
it
.
The
second
rule
is
,
that
they
doe
not
delay
the
causes
of
their
Clients
,
and
protract
the
time
in
hope
of
farther
gaine
;
from
Tearme
to
Tearme
,
and
from
yeare
to
yeare
.
As
there
may
be
too
great
hast
,
so
there
may
be
too
great
delay
,
and
there
are
Rockes
on
eyther
hand
;
the
safest
course
,
is
to
saile
in
the
midst
betweene
them
both
,
for
feare
of
shipwracke
.
It
is
a
dutie
of
the
Surgeon
,
not
to
linger
the
curing
of
his
Patient
,
and
to
torment
him
a
whole
yeare
,
where
he
might
restore
him
in
a
quarter
.
Suites
of
Law
are
tedious
and
chargeable
;
they
are
as
the
fits
of
a
Feauer
,
that
vexe
the
body
and
trouble
the
minde
.
It
is
an
euill
course
,
to
keepe
sores
alwaies
raw
,
and
woundes
greene
,
in
hope
to
get
Mony
:
So
it
is
an
vncharitable
proceeding
,
to
retaine
causes
,
and
to
keepe
them
alwaies
on
foot
,
except
they
may
haue
for
expedition
.
Lastly
,
as
the
end
of
their
pleading
must
bee
truth
and
veritie
,
and
the
course
of
it
without
delay
;
so
it
is
required
of
them
,
when
they
know
the
cause
to
be
euill
,
and
see
the
manifest
signes
of
an
ouerthrow
,
that
they
doe
not
conceale
it
,
but
discouer
and
open
it
vnto
their
Clients
.
They
are
to
forewarne
them
of
the
end
,
that
they
doe
not
intangle
themselues
in
vnnecessarie
and
vnlawfull
suites
.
It
is
deliuered
as
a
dutie
of
the
Physition
,
and
of
the
Minister
,
when
they
come
to
a
sicke
man
that
lyeth
on
his
death-bed
,
and
see
manifest
signes
of
death
,
that
they
doe
not
hide
it
from
him
,
nor
flatter
him
in
his
sicknesse
,
saying
;
I
hope
you
shall
doe
well
and
recouer
,
and
be
as
merry
among
your
Neighbours
as
euer
you
were
;
but
rather
with
wisdome
warne
him
,
and
with
discretion
certifie
him
of
it
,
to
the
end
he
may
renounce
all
confidence
in
earthly
thinges
,
and
put
his
whole
affiance
in
God
;
according
to
that
sentence
of
the
Apostle
,
[
g
](A22481-e94210-b)
g
2
Cor.
1
,
9.
We
receiued
the
sentence
of
death
in
our selues
,
because
we
should
not
trust
in
our selues
,
but
in
God
which
raiseth
the
dead
.
Thus
ought
it
to
be
with
the
carefull
and
conscionable
Lawyer
,
when
he
seeth
the
cause
of
his
Clyent
desperate
and
languishing
,
without
hope
of
life
,
he
ought
not
to
draw
him
on
,
and
moue
him
to
proceede
,
but
perswade
him
to
giue
ouer
,
and
tell
him
the
danger
that
will
come
vpon
him
.
It
is
too
late
to
bid
the
Souldier
beware
,
when
the
victory
is
lost
.
The
wisest
way
is
to
preuent
a
mischiefe
betimes
,
before
it
be
too
late
.
So
then
,
to
trusse
vp
these
thinges
closely
together
,
and
to
couch
them
in
a
narrow
roome
,
if
he
shall
vse
his
diligence
that
the
truth
may
be
discouered
,
and
right
take
place
,
and
make
this
the
end
of
his
pleading
;
if
he
bend
his
wits
to
giue
quicke
dispatch
to
the
causes
he
vndertaketh
,
and
not
to
prolong
the
time
for
his
owne
aduantage
:
And
last
of
all
,
if
he
lay
open
the
weaknesse
of
his
Clyents
cause
vnto
him
,
and
forewarne
him
of
the
issue
thereof
;
he
shall
doe
the
part
of
an
honest
man
;
of
a
faithfull
Christian
;
of
a
learned
Lawyer
;
and
of
a
discreet
Counseller
.
[
h
](A22481-e94270-b)
h
Iohn
20
,
25
,
27.
Except
I
see
in
his
handes
the
print
of
the
Nailes
,
and
put
my
Finger
into
the
print
of
the
Nailes
,
and
put
mine
hand
into
his
side
,
I
will
not
beleeue
it
.
Heere
we
may
behold
(
as
in
a
Glasse
)
the
example
of
exceeding
great
infidelity
and
vnbeleefe
;
hee
neither
beleeueth
,
nor
will
beleeue
;
he
will
liue
by
sight
,
and
not
by
Faith
.
This
was
no
small
obstinacy
and
incredulity
in
one
of
the
Apostles
,
who
deserued
to
perrish
in
his
sinne
.
But
Christ
Iesus
raiseth
him
out
of
this
sleepe
,
and
offereth
mercy
with
much
compassion
,
as
it
were
pulling
him
out
of
this
danger
;
Put
thy
Finger
heere
,
and
see
mine
handes
,
and
put
forth
thine
hand
,
and
put
it
into
my
side
,
and
be
not
faithlesse
,
but
faithfull
.
This
is
it
which
the
Euangelist
Mathew
setteth
downe
,
Chapt.
12.
[
i
](A22481-e94310-b)
i
Math.
12.
20.
A
bruised
Reed
shall
he
not
breake
,
and
smoaking
Flaxe
shall
he
not
quench
,
till
he
bring
forth
iudgement
vnto
victory
.
Now
,
such
as
Thomas
was
,
such
we
are
all
by
Nature
:
we
cannot
be
perswaded
to
beleeue
,
except
wee
see
and
feele
.
We
will
not
beleeue
the
bare
word
of
God
,
but
are
alwaies
ready
to
wauer
through
vnbeleefe
.
Hence
it
is
,
that
God
in
great
mercy
did
from
the
beginning
of
the
world
,
adde
to
his
word
his
Sacraments
;
to
assure
his
people
,
that
as
he
is
the
GOD
of
truth
,
so
he
meaneth
truely
,
and
performeth
effectually
whatsoeuer
hee
hath
promised
.
The
Sacraments
therefore
,
are
as
signes
and
seales
of
his
promises
,
and
dependances
vppon
the
word
that
is
gone
out
of
his
owne
mouth
.
The
Apostle
speaking
of
circumcision
giuen
to
Abraham
,
saith
;
[
k
](A22481-e94360-b)
k
Rom.
4
,
11.
He
receiued
the
signe
of
Circumcision
,
as
the
Seale
of
the
righteousnesse
of
the
Faith
which
he
had
,
when
he
was
vncircumcised
,
that
he
should
be
the
Father
of
al
them
that
beleeue
,
not
being
circumcised
,
that
righteousnesse
might
be
imputed
vnto
them
also
.
Whereby
we
may
see
,
what
the
Nature
of
the
Sacraments
is
,
to
wit
;
[
l
](A22481-e94380-b)
l
what
a
Sacrament
is
,
and
to
what
end
it
was
instituted
.
that
they
are
visible
signes
instituted
of
God
,
to
seale
vp
his
promises
in
the
hearts
of
the
faithfull
.
The
Author
or
efficient
cause
is
God
,
who
onely
hath
power
and
authority
to
appoint
and
ordaine
them
,
because
he
it
is
that
can
giue
force
and
efficacy
vnto
them
.
The
matter
is
the
visible
signe
:
the
forme
is
the
maner
of
institution
,
according
to
the
Rites
taught
and
prescribed
in
the
word
.
The
end
is
,
that
the
faithfull
may
bee
confirmed
and
strengthned
in
the
truth
of
GOD.
The
word
was
giuen
to
instruct
the
Church
by
hearing
:
the
Sacraments
were
giuen
to
instruct
the
Church
both
by
it
,
and
by
the
rest
of
the
senses
.
Indeede
,
if
wee
were
Angels
,
and
not
men
;
and
were
Spirits
without
bodies
,
and
heauenly
Creatures
,
not
earthly
:
we
should
not
stand
in
neede
of
visible
and
bodily
Sacraments
;
but
because
our
faith
is
feeble
,
and
wrastleth
with
Sathan
,
the
World
,
the
Flesh
,
and
such
Enemies
;
it
wanteth
proppes
and
pillers
to
vphold
it
,
that
it
doe
not
fall
.
For
albeit
our
Faith
be
mingled
with
doubting
,
&
assaulted
strongly
with
the
waues
of
infidelity
,
yet
it
ceaseth
not
to
bee
a
true
Faith
.
An
vnperfect
Faith
is
a
sound
Faith
,
though
it
be
weake
;
so
that
it
standeth
vs
vpon
with
the
Apostles
,
[
m
](A22481-e94400-b)
m
Luke
17
,
5.
To
pray
for
the
encrease
thereof
.
Faith
goeth
before
the
Sacraments
:
the
which
without
Faith
,
are
idle
and
empty
signes
,
without
profit
,
without
comfort
,
without
vse
.
True
it
is
,
the
Infidels
,
as
the
Aegiptians
,
Aethiopians
,
and
other
prophane
people
,
who
neither
worshipped
the
true
God
,
nor
embraced
the
true
Religion
,
had
the
outward
vse
of
circumcision
(
as
[
n
](A22481-e94440-b)
n
Herod
.
in
Euterpe
.
Histories
testifie
)
as
also
the
Turkes
and
Iewes
haue
at
this
day
:
but
their
cutting
off
the
flesh
is
not
the
Sacrament
of
God
,
but
a
meere
ciuill
thing
;
yea
,
an
euill
thing
.
Thus
then
we
see
,
that
the
Sacraments
were
ordained
of
God
to
help
our
infirmity
.
The
promise
of
God
is
certaine
,
and
his
Couenant
doth
not
wauer
:
neither
can
these
outward
Seales
make
it
stronger
.
But
it
is
we
that
stumble
and
stagger
,
and
haue
neede
to
be
supported
.
And
woe
vnto
vs
if
we
vse
not
this
help
and
remedy
left
vnto
vs
,
nor
profit
thereby
in
confidence
and
assurance
of
our
saluation
.
For
God
hath
after
a
sort
bound
himselfe
vnto
vs
,
as
by
an
Obligation
.
Indeede
man
,
notwithstanding
his
wordes
,
his
oaths
,
his
promises
,
his
bands
,
his
seales
,
and
his
assurances
;
is
oftentimes
changeable
and
vnconstant
:
but
it
is
not
so
with
God
,
whose
word
is
yea
,
and
Amen
.
Were
it
not
that
we
are
weake
of
Faith
,
and
slow
to
beleeue
,
he
needed
not
to
sweare
by
himselfe
,
and
by
his
holinesse
:
hee
needed
not
to
haue
set
Authenticke
Seales
to
his
Word
,
sauing
that
he
minded
to
leaue
no
place
for
doubting
in
vs
.
Hence
it
is
,
that
the
Apostle
writing
to
the
Hebrewes
,
Chapt.
6.
saith
;
[
o
](A22481-e94480-b)
o
He.
6
,
17
,
18.
God
willing
more
aboundantly
to
shew
vnto
the
heires
of
promise
the
stablenesse
of
his
counsell
,
bound
himselfe
by
an
Oath
,
that
by
two
immutable
thinges
,
wherein
it
was
vnpossible
that
God
should
lie
,
we
might
haue
strong
consolation
,
which
haue
our
refuge
,
to
lay
hold
vpon
that
hope
that
is
set
before
vs
,
&c.
The
greater
meanes
God
hath
left
vnto
vs
,
the
greater
faith
he
requireth
of
vs
,
and
the
more
conscionable
vse
of
those
meanes
,
that
we
may
not
alwaies
bee
Children
.
Woe
then
vnto
vs
,
if
in
the
store
of
so
great
mercies
,
and
variety
of
so
many
meanes
,
we
remaine
distrustfull
,
and
doe
not
labour
to
gather
strength
of
faith
,
and
assuraunce
of
comfort
.
Let
vs
therefore
grow
from
Faith
to
Faith
,
as
it
were
from
strength
to
strength
,
and
not
stand
at
one
stay
:
let
vs
proceede
from
one
degree
and
measure
to
another
,
vntill
Christ
Iesus
bee
throughly
formed
in
vs
.
Hence
it
is
that
Moses
saith
;
[
p
](A22481-e94560-b)
p
Leuit
25
,
14
15
,
16
,
17.
When
thou
sellest
ought
to
thy
Neighbour
,
or
buyest
at
thy
Neighbours
hand
,
ye
shall
not
oppresse
one
another
:
but
according
to
the
number
of
yeares
thou
shalt
increase
the
price
thereof
,
and
according
to
the
fewnesse
of
yeares
,
thou
shalt
abate
the
price
thereof
,
for
the
number
of
Fruits
doth
he
sell
vnto
thee
:
oppresse
ye
not
therefore
any
Man
his
Neighbour
,
but
thou
shalt
feare
thy
God
,
for
I
am
the
Lord
your
GOD.
Where
we
see
,
the
Lord
chargeth
his
people
to
keepe
a
good
conscience
in
their
Traffique
one
with
another
,
and
condemneth
all
deceitfull
Sellers
and
cozening
Bargainers
,
that
ayme
onely
at
their
owne
gaine
,
but
seeke
not
the
good
of
their
Bretheren
.
Heereunto
commeth
the
Exhortation
of
the
Apostle
.
1.
Thess.
4.
6.
[
q
](A22481-e94590-b)
q
1
Thess.
4
,
6.
Let
no
Man
oppresse
or
defraud
his
Brother
in
any
matter
:
for
the
Lord
is
an
Auenger
of
all
such
thinges
.
This
is
a
notable
warning
to
all
men
that
professe
holinesse
,
without
which
no
man
shall
see
God
;
to
beware
of
all
iniuries
and
In-iustice
,
and
to
seeke
no
commoditie
to
our selues
by
the
discommodity
;
nor
aduantage
,
by
the
disaduantage
of
another
.
We
are
all
Bretheren
.
Shall
one
Brother
oppresse
another
?
Or
deceiue
and
defraud
another
?
Thus
doth
the
same
Apostle
encrease
the
sinne
of
the
Corinthians
,
when
he
saith
vnto
them
,
[
r
](A22481-e94620-b)
r
1
Cor.
6
,
4
,
5.
Why
rather
suffer
ye
not
wrong
?
Why
rather
sustaine
ye
not
harme
?
Nay
,
ye
your selues
doe
wrong
,
and
doe
harme
,
and
that
to
your
Brethren
.
There
are
many
Bands
,
as
it
were
ioynts
,
whereby
we
are
knit
and
coupled
one
to
another
,
to
be
of
one
Blood
,
of
one
Kindred
,
of
one
Countrey
,
of
one
Cittie
,
of
one
assembly
,
and
of
one
Family
:
all
which
kindes
of
coniunction
,
as
so
many
strong
Arguments
doe
cry
out
in
our
eares
,
and
publish
to
our
hearts
,
that
no
iniurious
and
vniust
dealings
ought
to
be
practised
among
vs
.
And
albeit
the
former
reasons
ought
to
be
sufficient
vnto
vs
,
yet
none
can
be
more
effectuall
to
ioyne
vs
in
mutuall
friendship
,
and
to
procure
the
good
one
of
another
,
then
the
consideration
of
the
coniunction
that
we
haue
with
Christ
our
head
,
and
the
communion
that
wee
haue
in
Christ
one
with
another
;
whereby
it
commeth
to
passe
,
[
s
](A22481-e94650-b)
s
Ephe.
2
,
15.
That
wee
are
made
one
new
Man
in
himselfe
,
[
t
](A22481-e94670-b)
t
Rom.
12
,
5.
And
euery
one
,
one
anothers
Members
.
If
all
these
thinges
will
not
suffice
and
serue
the
turne
,
to
turne
vs
away
from
doing
wrongs
to
those
that
are
so
neere
vnto
vs
;
yet
let
the
vengeance
of
God
that
hangeth
ouer
the
heads
of
all
Oppressours
terrifie
vs
,
who
in
all
Ages
past
hath
shewed
,
in
the
seasons
present
doth
shew
,
and
in
the
times
to
come
will
shew
himselfe
the
great
Reuenger
of
Fraud
,
Pillage
,
Theft
,
Iniurie
,
and
all
wrongfull
dealinges
.
If
then
the
knowledge
of
Gods
will
cannot
worke
in
vs
an
hatred
of
In-iustice
,
let
vs
be
assured
,
that
after
the
breach
of
his
Law
,
and
the
transgression
of
his
will
,
followeth
the
execution
of
his
wrath
,
and
the
inflicting
of
punishment
due
thereunto
.
It
is
a
fearefull
thing
to
fall
into
the
handes
of
the
liuing
God
.
If
that
his
wrath
bee
kindled
;
yea
,
but
a
little
,
blessed
are
all
they
that
trust
in
him
.
These
men
that
scratch
and
scrape
together
the
Treasures
of
this
life
,
which
are
but
trash
in
comparison
of
the
life
to
come
,
neuer
consider
the
day
of
reckoning
that
shall
follow
,
when
the
Lord
will
call
them
to
an
account
of
their
stewardship
,
And
iudge
euery
man
according
to
his
workes
.
Rom.
2.
6.
[
Albeit
I
do
not
say
to
thee
,
that
thou
owest
moreouer
vnto
me
,
euen
thin
owne
selfe
.
]
Hitherto
we
haue
seene
the
former
part
of
the
answer
to
the
obiection
:
Now
remaineth
in
these
wordes
,
to
be
considered
the
reuocation
of
the
former
grant
;
wherein
,
albeit
the
Apostle
will
not
speake
what
he
thinketh
,
yet
he
leaueth
it
to
Philemons
secret
cogitation
,
to
consider
what
he
was
indebted
vnto
him
,
as
if
hee
should
say
;
I
haue
offered
to
discharge
thy
Seruants
debt
;
neuerthelesse
,
if
thou
remember
me
,
and
if
thou
hast
not
forgotten
thy selfe
,
the
amends
is
already
made
,
the
debt
is
already
paide
.
Whereby
it
appeareth
,
[
u
](A22481-e94750-b)
u
Philemon
won
to
the
faith
by
the
Ministery
of
Paule
.
that
Philemon
was
himselfe
wonne
to
the
embracing
of
the
Faith
by
the
Ministery
of
Paule
,
as
his
Seruant
also
was
.
First
of
all
,
the
Apostle
claimeth
at
his
hands
,
that
duty
he
challenged
at
the
Seruants
hand
;
as
appeareth
verse
13.
where
he
sheweth
,
that
he
would
haue
retained
him
,
that
in
his
stead
he
might
haue
ministred
vnto
him
in
the
bonds
of
the
Gospell
.
Seeing
therefore
both
of
them
owed
the
like
seruice
;
it
followeth
,
that
both
of
them
had
the
same
occasion
:
for
the
Apostle
ioyneth
them
together
,
as
the
fruits
of
his
Apostleship
.
Secondlie
,
it
is
the
greatest
debt
(
that
can
bee
)
that
is
heere
expressed
,
when
he
saith
to
him
[
Thou
owest
vnto
mee
euen
thine
owne
selfe
.
]
It
was
a
great
debt
which
the
[
x
](A22481-e94820-b)
x
Math.
18
,
28
Seruant
owed
to
his
Fellow-Seruant
,
that
required
of
him
an
hundred
pence
,
but
so
much
Money
would
haue
leuelled
the
debt
,
and
discharged
him
from
prison
,
and
haue
paied
that
he
owed
.
They
were
great
Debers
[
y
](A22481-e94830-b)
y
Luke
7
,
41.
and
16
,
7
,
8.
that
owed
;
the
one
fiue
hundred
pence
;
the
other
fifty
:
but
he
that
owed
ten
thousand
Talents
,
was
the
greatest
of
all
:
and
yet
if
they
had
beene
able
to
haue
paide
so
much
,
the
debts
had
beene
fully
discharged
.
For
where
Money
is
owing
,
Money
will
make
euen
:
a
little
summe
,
will
be
paide
with
a
little
;
a
great
summe
,
with
the
like
quantitie
.
The
vniust
Steward
called
together
his
Maisters
Debters
;
and
one
owed
an
hundred
measures
of
Oyle
;
another
so
many
of
Wheate
,
but
the
Apostle
saith
;
hee
did
owe
vnto
him
,
not
fifty
pence
,
not
an
hundred
pence
,
not
ten
thousand
Talents
,
not
an
hundred
measures
of
Oyle
,
not
an
hundred
measures
of
Wheat
,
but
his
owne
selfe
;
that
is
,
euen
his
Soule
and
body
.
This
debt
he
vrgeth
because
of
his
Ministry
,
by
which
he
was
at
the
first
conuerted
,
and
hitherto
continued
in
the
state
of
grace
,
which
remained
as
a
Seale
engrauen
and
imprinted
in
his
heart
.
Hence
it
is
,
that
when
Elisha
sell
sicke
of
his
sicknesse
,
whereof
he
dyed
;
Ioash
the
King
of
Israell
came
downe
vnto
him
,
and
wept
vpon
his
face
,
and
said
;
[
z
](A22481-e94890-b)
z
2
Kin.
13
,
14
O
my
Father
,
my
Father
,
the
Charr●t
of
Israell
,
and
the
Horsemen
of
the
same
.
Where
we
may
learne
what
to
account
of
the
Teachers
of
the
Church
,
by
the
testimony
of
a
King
that
sitteth
on
his
Throne
:
if
he
do
so
account
of
them
,
such
as
are
inferior
to
him
must
not
make
lesse
reckoning
of
them
.
Hereunto
commeth
the
saying
of
the
Prophet
;
[
a
](A22481-e94910-b)
a
Esay
52
,
7.
Nah.
1
,
15.
How
beautifull
vpon
the
Mountains
are
the
feet
of
him
that
declareth
&
publisheth
peace
;
that
declareth
good
tidings
,
and
publisheth
saluation
;
saying
vnto
Sion
,
Thy
God
raigneth
.
Where
he
sheweth
by
way
of
admiration
,
that
it
is
one
of
the
greatest
benefits
to
haue
Pastors
sent
vnto
vs
,
that
may
direct
our
steps
into
the
way
of
peace
,
and
guide
our
feet
to
eternal
life
.
This
is
the
estimation
that
the
Galathians
had
of
Paul
,
and
the
commendation
which
Paule
giueth
of
the
Galathians
,
that
they
accounted
nothing
too
dear
or
too
good
for
him
;
[
b
](A22481-e94980-b)
b
Gal.
4
,
14
,
15
The
triall
of
me
which
was
in
my
flesh
,
ye
despied
not
,
neither
abhorred
:
but
ye
receiued
me
as
an
Angell
of
God
;
yea
,
as
Christ
Iesus
.
What
was
then
your
felicity
?
For
I
beare
you
record
,
that
if
it
had
beene
possible
,
ye
would
haue
pulled
out
your
owne
eyes
,
and
haue
giuen
them
vnto
me
.
Where
he
sheweth
,
that
he
was
entertained
among
them
as
an
Angell
;
nay
,
aboue
an
Angell
,
euen
as
Christ
himselfe
.
To
this
purpose
he
writeth
to
the
Corinthians
,
[
c
](A22481-e95010-b)
c
1
Cor.
4
,
1.
Let
a
man
so
thinke
of
vs
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
By
all
which
testimonies
it
is
manifest
,
that
such
as
conuerted
vs
to
the
faith
,
and
brought
vs
to
be
Cittizens
of
the
kingdome
of
heauen
,
ought
to
be
dearely
and
entirely
beloued
of
vs
.
[
d
](A22481-e95050-b)
d
Luke
7
,
43.
Who
supposed
that
he
would
loue
him
most
,
to
whom
he
had
forgiuen
most
.
The
greatest
benefit
requireth
of
vs
the
greatest
loue
.
But
the
Ministers
do
vs
,
or
may
do
vs
the
greatest
good
,
if
we
lay
not
a
barre
in
our
owne
way
.
For
the
blessings
that
God
bestoweth
vpon
men
by
the
Ministry
of
his
Pastors
and
Teachers
,
are
spirituall
and
eternall
blessings
:
but
the
blessings
that
the
hearers
do
returne
and
recompence
to
their
Ministers
,
are
Temporall
,
and
(
as
the
Apostle
speaketh
,
and
calleth
them
)
Carnall
,
saying
;
[
e
](A22481-e95070-b)
e
1
Cor.
9
,
11.
If
we
haue
sowen
vnto
you
spirituall
things
,
it
is
a
great
thing
if
we
reap
your
carnall
thinges
?
They
fight
our
Spirituall
battels
for
vs
,
and
what
do
we
not
owe
to
such
?
[
f
](A22481-e95110-b)
f
2
Cor.
5
,
20.
Now
then
are
we
Ambassadours
for
Christ
:
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christes
stead
,
that
ye
be
reconciled
vnto
God
.
If
we
did
beleeue
that
the
Ministers
were
left
vs
in
Christes
stead
,
and
did
supply
his
roome
,
we
would
otherwise
respect
them
and
esteeme
of
them
,
then
we
doe
.
[
g
](A22481-e95150-b)
g
1.
Cor.
3
,
5.
Who
is
Paul
then
?
And
who
is
Apollos
,
but
the
Ministers
by
whom
ye
beleeued
,
and
as
the
Lord
gaue
to
euery
Man
?
Can
we
haue
a
greater
blessing
bestowed
vpon
vs
then
Faith
;
without
which
,
it
is
vnpossible
to
please
to
God
?
But
Faith
commeth
by
hearing
,
and
hearing
by
the
Word
of
GOD
:
And
the
word
is
brought
vnto
vs
by
the
Ministers
of
God
.
Seeing
then
,
that
they
deserue
the
greatest
loue
,
that
doe
vs
the
greatest
good
:
Seeing
the
Ministers
are
vnto
vs
in
the
place
of
Christ
Iesus
;
and
lastlie
,
seeing
they
are
the
Instruments
by
whom
we
beleeue
.
It
followeth
necessarilie
,
that
such
as
turne
many
vnto
righteousnesse
,
are
highly
to
be
regarded
,
and
to
bee
greatly
magnified
of
vs
aboue
many
others
.
[
h
](A22481-e95210-b)
h
Math.
9
,
12.
The
whole
neede
not
the
Phisitian
,
but
they
that
are
sicke
.
Thus
then
we
see
,
how
we
may
proue
our selues
whether
we
be
in
the
Faith
or
not
,
euen
by
the
good
estimation
that
we
haue
of
such
as
are
the
bringers
of
it
.
Secondly
,
we
may
gather
from
hence
,
that
the
greatest
part
of
the
world
lyeth
deepely
and
dangerously
in
condemnation
,
because
such
hath
been
the
vnthankefulnesse
thereof
toward
the
Ministers
and
Messengers
of
Saluation
,
that
bring
glad
tydings
of
peace
vnto
vs
,
that
it
neuer
respected
them
,
or
gaue
them
any
reuerence
.
We
see
this
by
the
examples
of
the
Prophets
,
of
the
Apostles
,
and
of
Christ
himselfe
.
So
long
as
men
resolue
to
entertaine
their
sinnes
,
so
long
they
will
neuer
bee
willing
to
entertaine
the
Preachers
of
the
Gospell
;
whose
Office
is
,
to
beat
downe
the
Kingdome
of
sinne
and
Sathan
,
and
to
set
vp
the
Kingdome
of
Christ
Iesus
in
the
harts
of
Men.
When
Herod
was
determined
to
keepe
his
Brothers
Wife
,
[
i
](A22481-e95250-b)
i
Math.
14
,
4
,
5
he
could
not
abide
to
heare
Iohn
preach
vnto
him
,
but
committed
him
to
prison
.
It
is
an
euident
signe
of
a
corrupt
conscience
and
of
a
prophane
hart
,
to
account
vilely
of
those
whom
God
hath
highly
aduanced
.
The
Ministers
of
the
Gospell
were
neuer
so
much
hated
,
scorned
,
and
abhorred
;
they
are
made
a
common
reproach
and
by-word
for
euery
base
Fellow
;
they
are
set
forth
as
vppon
a
Stage
or
Scaffold
,
to
be
derided
of
euery
Man
;
[
k
](A22481-e95270-b)
k
1.
Cor.
4
,
13.
They
are
made
as
the
filth
of
the
world
,
and
the
off-scowring
of
all
things
vnto
this
time
.
If
this
be
the
estate
of
the
Ministers
,
wee
may
giue
a
true
iudgement
in
what
estate
the
cause
of
Religion
standeth
among
vs
,
and
what
harbour
it
findeth
with
the
men
of
this
age
.
Such
as
esteeme
of
the
Ministers
as
the
filth
and
off-scowring
of
the
earth
,
doe
also
account
the
knowledge
of
the
word
as
the
Dregges
and
drauery
of
all
other
thinges
.
Such
as
respect
not
those
that
are
the
meanes
of
faith
,
will
also
reiect
faith
it selfe
.
The
Ministers
of
the
word
and
true
Religion
,
grow
vp
as
two
Plants
together
;
so
long
as
the
one
is
countenanced
and
vpholden
,
so
long
the
other
will
flourish
and
spread
abroad
,
and
prosper
.
But
if
the
Ministers
,
that
are
as
the
Lordes
Gardiners
,
or
the
dressers
of
his
Vine
,
be
euilly
intreated
,
maliciously
slandered
,
despightfully
handled
,
and
scornefullie
reproached
;
Religion
it selfe
beginneth
to
faint
and
to
languish
,
and
cannot
long
goe
free
.
Let
vs
know
therefore
by
this
signe
,
the
sicknesse
of
this
age
,
and
the
dangerous
declining
of
all
good
things
.
There
cannot
be
a
more
certaine
token
of
the
ruine
of
the
Church
,
then
when
we
see
the
maine
posts
and
cheefe
pillers
thereof
set
at
naught
.
It
is
an
easie
matter
to
giue
iudgement
what
will
be
the
issue
of
this
disease
;
it
is
no
hard
thing
to
feele
the
pulses
of
this
Generation
,
and
to
tell
them
that
the
very
pangs
of
death
are
vpon
them
,
so
long
as
the
spirituall
Phisitions
of
their
Soules
are
base
in
their
eyes
,
that
desire
nothing
more
then
to
recouer
them
out
of
that
desperate
consumption
into
which
they
are
fallen
.
There
is
no
man
hath
his
vitall
Spirits
so
farre
spent
,
and
the
naturall
heat
so
much
wasted
,
but
is
willing
to
heare
of
a
Physition
that
is
able
and
willing
to
set
him
on
foote
againe
,
and
to
restore
his
strength
vnto
him
that
hee
had
before
.
But
we
are
become
so
senselesse
or
shamelesse
,
and
so
dead
in
our
sinnes
,
that
we
haue
no
desire
of
health
,
nor
seeke
after
any
spirituall
Surgeons
or
Phisitions
to
looke
vnto
vs
in
time
of
sicknes
.
There
is
no
disease
without
cure
,
if
men
of
knowledge
be
enquired
after
,
who
haue
the
tongue
of
the
learned
to
minister
a
word
in
due
season
.
[
l
](A22481-e95340-b)
l
2
Cor.
2
,
15.
sauour
of
God
,
as
well
in
them
that
perrish
,
as
in
them
that
are
saued
:
we
know
,
that
[
m
](A22481-e95350-b)
m
1
Cor.
1
,
24.
howsoeuer
the
preaching
of
the
Word
be
a
stumbling
blocke
to
the
Iewes
,
and
foolishnesse
to
the
Graecians
,
and
both
a
stumbling
blocke
and
foolishnesse
to
the
filthy
Libertines
,
and
carnall
Gospellers
:
yet
to
them
that
are
effectuallie
called
,
it
is
the
power
of
God
,
and
the
wisedome
of
God
.
We
know
what
Christ
hath
pronounced
of
our
Ministery
,
so
long
as
we
deliuer
the
truth
of
God
.
Luke
10
,
16.
[
n
](A22481-e95360-b)
n
Luke
10
,
16
He
that
heareth
you
,
heareth
me
:
and
hee
that
despiseth
you
,
despiseth
me
:
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
If
a
Man
abuse
an
Ambassadour
of
a
Prince
,
and
set
him
at
naught
,
it
is
reputed
and
reuenged
as
a
disgrace
and
dishonour
done
to
the
Prince
himselfe
:
so
,
if
we
shall
abase
and
disgrace
the
Ministers
of
the
Gospell
,
which
are
the
Messengers
of
God
,
we
shall
neuer
escape
without
punishment
,
but
bring
vpon
our selues
swift
damnation
.
Is
not
he
a
godlesse
and
vngracious
Childe
,
that
mocketh
and
despiseth
his
Father
,
after
the
example
of
curssed
Cham
,
[
o
](A22481-e95400-b)
o
Gen.
9
,
22.
who
tasted
of
Gods
wrath
for
this
contempt
?
The
Lord
pronounceth
a
fearefull
threatning
against
this
fearefull
sinne
;
The
eye
[
p
](A22481-e95420-b)
p
Prou.
30
,
17.
that
mocketh
his
Father
,
and
despiseth
the
instruction
of
his
Mother
,
let
the
Rauens
of
the
valley
picke
it
out
,
and
the
young
Eagles
eate
it
.
In
like
manner
,
he
is
an
vngodly
and
vnregenerate
hearer
,
that
controlleth
and
contemneth
the
Preacher
of
the
word
,
who
is
a
spirituall
Father
of
the
soule
,
and
giueth
vs
not
this
life
,
but
a
new
life
;
not
the
first
birth
,
but
the
second
birth
;
not
the
sight
of
the
body
,
but
the
light
of
the
mind
;
which
thinges
are
farre
more
excellent
and
precious
then
the
other
.
There
can
be
therefore
no
greater
vnthankfulnesse
,
then
to
contemne
the
Ministers
of
Christ
.
[
q
](A22481-e95470-b)
q
1
Thes.
5
,
20
,
12
,
13.
Not
to
despise
prophsying
;
exhorteth
them
also
,
and
beseecheth
them
in
the
same
Chapter
,
That
they
acknowledge
them
which
labour
among
them
,
and
are
ouer
them
in
the
Lord
,
and
admonish
them
,
that
they
haue
them
in
singular
loue
for
their
workes
sake
.
The
same
Apostle
that
honoureth
the
Scripture
with
the
greatest
Titles
of
Dignity
,
[
r
](A22481-e95500-b)
r
2
Tim.
3
,
16
,
17.
and
4
,
2
,
5.
and
maketh
it
sufficient
to
make
The
man
of
God
absolute
,
being
made
perfect
to
euery
good
worke
,
writing
vnto
Timothy
:
dooth
also
commaund
him
,
to
Preach
in
season
and
out
of
season
;
to
doe
the
worke
of
an
Euangelist
,
and
to
cause
his
Ministery
to
bee
throughly
liked
off
.
It
is
a
vaine
excuse
,
and
worse
then
the
Figge-leaues
that
Adam
sewed
together
to
hide
his
shame
,
to
seem
to
approue
and
allow
of
the
word
,
and
yet
to
reiect
such
as
are
appointed
to
speake
in
the
Church
,
and
are
set
ouer
vs
in
the
Lord
.
He
would
be
accounted
a
starke
foole
,
that
being
hungry
,
would
dislike
and
distast
his
meat
,
and
so
starue
his
body
through
a
wilfull
famine
,
because
he
cannot
abide
the
Cooke
that
dressed
it
:
or
that
would
refuse
his
drinke
to
quench
his
thirst
,
because
he
neither
loueth
nor
liketh
him
that
drawed
it
for
him
,
and
brought
it
vnto
him
.
Would
not
hee
be
condemned
of
extreame
foolishnesse
and
simplicity
,
that
would
not
vouchsafe
to
receiue
or
looke
vpon
,
or
heare
to
be
read
,
a
Letter
sent
vnto
him
from
his
Prince
,
and
that
for
his
good
,
because
hee
careth
not
for
the
Messenger
that
offereth
it
vnto
his
handes
?
Or
,
would
not
all
men
account
him
worthy
to
dye
an
hundred
times
,
who
hauing
a
pardon
sealed
and
sent
him
from
the
King
,
for
his
offences
,
whereby
he
iustly
deserued
to
haue
the
sentence
of
death
pronounced
against
him
,
to
be
immediatly
executed
vpon
him
,
should
scorne
the
pardon
,
and
the
Princes
mercy
;
because
hee
fauoureth
not
the
man
that
is
imployed
to
bring
it
?
Or
,
would
not
all
men
say
he
were
worthy
to
be
drowned
,
who
beeing
fallen
into
a
swift
streame
,
ready
to
beare
him
away
with
the
violence
of
the
waues
,
would
not
lay
hand
and
hold
on
that
which
is
preferred
vnto
him
,
because
he
accounteth
him
his
Enemy
that
desireth
to
saue
him
?
The
like
folly
and
madnesse
is
in
those
that
refuse
the
word
,
because
they
hate
the
person
of
the
Minister
that
breaketh
the
bread
of
eternall
Life
,
that
doth
the
message
that
God
hath
put
in
his
mouth
,
that
publisheth
in
Christs
Name
a
pardon
of
sinne
to
all
people
that
will
repent
and
beleeue
the
Gospell
;
that
would
bring
them
to
saluation
of
their
Soules
,
that
they
might
not
perish
,
but
haue
euerlasting
life
.
The
Prophet
commendeth
good
King
Hezekiah
,
who
albeit
hee
were
sharpely
reprooued
,
and
threatned
with
a
greeuous
iudgement
,
hee
did
not
breake
out
into
raging
speeches
,
nor
cast
into
prison
,
nor
put
to
death
the
Prophet
that
denounced
a
great
plague
against
him
:
but
submitted
himselfe
to
God
,
and
reuerenced
the
word
of
the
Prophet
,
saying
;
[
s
](A22481-e95580-b)
s
Esay
39
,
8.
The
word
of
the
Lord
is
good
which
thou
hast
spoken
.
All
men
will
be
readie
to
confesse
in
generall
,
that
the
word
of
God
is
good
,
euen
as
God
is
good
;
but
they
cannot
be
brought
to
acknowledge
the
word
in
the
mouth
of
the
Minister
to
be
good
.
This
is
the
shift
of
those
that
are
wise
to
deceiue
themselues
.
If
they
bring
vnto
vs
the
Doctrine
of
saluation
reuealed
in
the
Scriptures
,
it
is
that
word
whereby
we
shall
be
iudged
in
the
last
day
,
and
bee
found
guilty
of
horrible
Treason
against
God
.
Hence
it
is
,
that
the
Apostle
saith
,
[
t
](A22481-e95610-b)
t
Ro.
2
,
12
,
16.
As
many
as
haue
sinned
in
the
Law
,
shal
be
iudged
by
the
Law
,
at
the
day
when
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
,
according
to
my
Gospell
.
The
Iewes
and
Gentiles
oftentimes
cried
out
against
him
,
and
accounted
him
vnworthy
to
liue
,
yet
he
sheweth
that
at
the
last
day
they
should
be
iudged
,
not
onely
according
to
the
word
,
but
according
to
his
word
;
not
onely
according
to
the
Gospell
,
but
according
to
his
Gospell
.
When
the
Lord
was
determined
to
giue
his
owne
people
into
the
hand
of
their
enemies
,
and
to
roote
them
out
of
that
good
Land
which
hee
had
giuen
vnto
their
Fathers
,
hee
hydeth
not
from
them
the
cause
of
his
iudgements
,
but
setteth
their
sinnes
in
order
before
them
,
that
[
u
](A22481-e95630-b)
u
2
Chr.
36
,
16
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
.
Where
we
see
,
he
ioyneth
together
the
mocking
of
his
Messengers
,
and
the
despising
of
his
words
.
These
two
,
do
necessarily
follow
one
another
;
&
where
the
one
goeth
before
,
and
leadeth
the
way
,
the
other
will
not
come
farre
behinde
.
If
this
were
well
and
thoroughly
waighed
of
vs
,
it
would
auaile
vs
to
great
good
,
and
further
vs
in
the
worde
of
saluation
,
and
rid
vs
from
manie
stumbling
blockes
that
lye
in
our
way
.
[
x
](A22481-e95700-b)
x
Exod
1
,
8.
who
forgat
Ioseph
a
great
Benefactor
to
their
whole
Land
,
that
prouided
much
Corne
in
the
plentiful
yeares
,
and
saued
the
liues
of
many
thousands
by
his
labour
and
industry
?
So
likewise
,
what
a
shame
is
it
,
to
suffer
such
worthy
Instruments
of
our
good
,
to
lack
and
suffer
hunger
?
Vndoubtedly
,
they
deserue
to
be
forsaken
of
God
and
all
good
men
,
that
forsake
those
that
are
their
Fathers
in
Christ
,
and
instructers
in
Christianitie
.
Notwithstanding
,
this
blemish
and
reproach
sticketh
neerer
vnto
many
men
now
liuing
,
then
the
skin
vppon
their
backes
,
which
brandeth
and
blotteth
them
,
as
with
a
coale
of
perpetuall
infamy
;
who
being
brought
to
knowe
themselues
,
to
see
their
owne
sinnes
,
to
vnderstand
their
secret
offences
,
to
make
Conscience
of
their
wayes
,
to
come
to
true
repentance
,
and
to
begin
to
set
their
footing
in
the
kingdome
of
heauen
,
by
the
blessing
of
God
,
vpon
the
labours
of
his
Ministers
,
yet
haue
no
consideration
of
them
,
are
not
greiued
nor
ashamed
to
see
them
want
,
and
to
liue
in
necessity
,
but
haue
forgotten
all
the
comfort
that
they
haue
receiued
,
and
shut
vp
the
eyes
of
their
compassion
from
them
.
So
often
as
I
consider
the
former
times
of
mens
zeale
and
forwardnesse
,
that
being
drawne
to
a
loue
of
the
truth
became
Instruments
to
draw
on
others
,
and
compare
the
same
with
the
present
estate
of
things
,
we
may
seeme
to
liue
in
a
continuall
Winter
,
and
vnder
a
frozen
Climate
,
wherein
appeareth
nothing
all
the
yeare
long
,
but
Frosts
and
Ice
,
and
cold
,
and
Haile
,
and
Snowes
,
couering
the
Mountaines
and
Valleyes
,
without
any
Spring
or
Summer
,
without
any
heate
,
or
growing
,
or
flourishing
of
any
thing
.
For
I
remember
,
how
many
being
touched
with
a
terror
in
Conscience
,
and
feeling
the
burthen
of
their
sins
more
heauy
then
Lead
,
pressing
them
downe
to
the
nethermost
Hell
,
could
finde
no
comfort
in
their
pleasant
Companions
,
in
their
delightfull
pastimes
,
and
in
sweet
Instruments
of
Musicke
,
all
these
were
tedious
and
bitter
,
and
wearisom
vnto
the
flesh
:
one
word
of
comfort
from
the
mouth
of
the
Minister
,
was
as
Balsam
vnto
them
,
to
refresh
their
faint
and
feeble
spirits
,
by
whom
they
were
raysed
vp
.
But
now
,
liuing
in
peace
and
prosperity
,
they
are
fallen
asleepe
,
they
remember
not
the
kindnesse
they
haue
receyued
,
and
the
consolation
that
they
haue
tasted
,
and
can
both
heare
and
see
their
misery
,
and
almost
beggery
,
that
were
the
greatest
meanes
of
their
bringing
them
from
the
greatest
misery
and
slauery
that
can
be
imagined
.
For
,
what
greater
bondage
,
then
the
bondage
of
sinne
,
of
Satan
,
and
of
Hell
?
It
is
a
great
reproach
to
see
a
Christian
Brother
to
begge
his
Bread
,
or
to
craue
releefe
of
others
:
a
faithfull
Minister
is
a
Christian
brother
,
and
more
then
a
Brother
;
yea
,
a
Christian
Father
,
whose
Children
in
the
faith
ought
to
giue
him
maintenance
in
the
flesh
.
It
is
truely
saide
by
the
Apostle
,
[
y
](A22481-e95720-b)
y
Gal.
6
,
6
,
7.
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
,
partaker
of
all
his
goods
:
Be
not
deceiued
,
God
is
not
mocked
:
for
whatsoeuer
a
man
soweth
,
that
shall
hee
also
reape
.
To
this
purpose
he
speaketh
in
another
place
,
[
z
](A22481-e95740-b)
z
1
Tim.
5
,
17
18.
Deut.
25
,
4.
Math.
10
,
10.
The
elders
that
rule
well
,
let
them
be
had
in
double
honour
,
especially
they
which
labour
in
the
word
and
Doctrine
:
for
the
Scripture
saith
,
Thou
shalt
not
muzzle
the
mouth
of
the
Oxe
that
treadeth
out
the
Corne
:
And
,
The
Labourer
is
worthy
of
his
wages
.
It
is
a
great
shame
to
the
people
of
God
,
that
such
as
are
conscionable
in
their
Callinges
,
and
are
as
faithful
Stewards
distributing
to
them
in
the
family
such
store
as
they
haue
prouided
,
should
complaine
for
want
of
maintenance
,
and
a
liberall
pension
in
temporall
things
.
The
Apostle
Iames
teacheth
,
[
a
](A22481-e95780-b)
a
Iames
5
,
4.
That
the
hyre
of
the
Labourers
which
haue
reaped
their
fields
(
which
was
of
them
kept
back
by
fraud
)
cryeth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
Hoasts
.
The
Ministers
of
God
are
his
Labourers
,
and
labor
for
vs
,
to
gather
vs
as
good
Corne
into
the
Lords
Barne
:
if
then
,
wee
detaine
from
them
the
Bread
that
they
should
eat
,
and
the
fleece
of
the
woll
wherewith
they
should
be
cloathed
,
and
the
fruits
of
the
earth
whereby
they
shold
be
maintained
;
This
is
a
crying
sinne
,
and
will
neuer
cease
,
vntill
it
haue
brought
downe
Gods
iudgements
vpon
our selues
,
and
our
substance
.
[
b
](A22481-e95850-b)
b
1
Thes.
2
,
13
For
this
cause
also
thanke
we
God
,
without
ceasing
,
that
when
ye
perceiued
the
word
of
God
,
which
ye
heard
of
vs
,
ye
receiued
it
not
as
the
word
of
men
,
but
as
it
is
indeed
the
word
of
God
,
which
also
worketh
in
you
that
beleeue
.
Where
we
see
,
that
after
the
Thessalonians
had
heard
the
Gospell
of
Christ
published
vnto
them
,
so
many
of
them
as
were
ordained
vnto
eternall
life
beleeued
;
and
submitted
themselues
to
be
duided
and
reformed
by
it
.
This
dutie
,
hath
[
c
](A22481-e95890-b)
c
Foure
degrees
of
submitting
our selues
to
the
Gospell
.
manie
branches
.
First
,
it
is
required
of
vs
to
heare
the
worde
of
God
with
patience
.
This
is
the
first
step
and
degree
that
leadeth
vnto
life
,
and
it
proceedeth
from
the
meere
grace
and
fauour
of
God
,
whensoeuer
it
is
wrought
in
our
hearts
.
For
,
how
many
are
there
,
that
when
they
heare
,
stop
their
eares
?
That
when
they
see
,
shut
their
eyes
?
That
when
they
vnderstand
,
doe
harden
their
hearts
?
When
Stephen
made
a
defence
for
himselfe
,
before
the
chiefe
Priests
that
sat
in
the
Counsel
,
[
d
](A22481-e95910-b)
d
Acts
7
,
57.
They
gaue
a
shout
with
a
loud
voyce
,
and
stopped
their
eares
,
and
ran
violently
vpon
him
all
at
once
,
and
cast
him
out
of
the
Citty
,
and
stoned
him
with
stones
.
When
one
Alexander
a
Iew
beckned
with
the
hand
,
prepared
himselfe
to
speak
,
and
would
haue
excused
the
Apostles
,
[
e
](A22481-e95940-b)
e
Acts
19
,
33
There
arose
a
great
shout
almost
for
the
space
of
two
houres
,
of
all
men
crying
,
Great
is
Diana
of
the
Ephesians
.
Likewise
when
Paule
made
a
perticuler
rehearsal
of
the
manner
of
his
conuersion
to
the
faith
,
before
the
Iewes
,
they
heard
him
quietly
and
with
silence
,
vntill
he
said
;
He
was
sent
to
the
Gentiles
;
but
then
thorough
impatience
,
[
f
](A22481-e95970-b)
f
Acts
22
,
23.
they
cried
out
,
they
cast
off
their
cloathes
,
and
threw
dust
into
the
ayre
,
and
lift
vp
their
voices
,
saying
;
Away
with
such
a
fellow
from
the
earth
,
for
it
is
not
meet
that
he
should
liue
.
We
see
by
these
examples
,
that
it
is
a
token
of
Gods
goodnesse
,
when
he
giueth
vs
circumcised
eares
to
listen
and
attend
to
the
word
preached
vnto
vs
,
with
patience
and
perseuerance
vnto
the
end
,
albeit
we
heare
our
sins
reproued
,
&
our
secret
thoughts
opened
vnto
vs
.
It
is
our
dutie
to
shew
our selues
swift
to
heare
,
but
slow
to
speake
,
and
slow
to
wrath
.
We
must
be
slow
to
speake
against
that
which
hath
bin
deliuered
,
and
we
must
be
slow
to
anger
and
indignation
against
those
that
haue
deliuered
the
truth
vnto
vs
.
Secondly
,
it
is
required
,
that
we
receiue
the
word
that
we
haue
heard
,
&
assent
vnto
it
as
to
the
word
of
truth
,
and
acknowledge
it
to
bee
good
and
true
,
euen
that
part
of
the
word
that
containeth
his
iudgements
,
his
threatnings
,
his
cursses
,
his
punnishments
.
This
is
to
be
craued
of
God
,
as
being
a
special
worke
of
grace
in
those
that
belong
to
his
kingdom
.
For
many
there
are
that
heare
,
and
haue
their
eares
open
to
attend
;
these
are
not
dull
hearers
that
marke
nothing
,
but
ate
ready
to
listen
and
giue
care
;
and
yet
they
will
not
giue
their
assent
to
that
which
they
haue
heard
.
The
Apostle
teacheth
,
[
g
](A22481-e96000-b)
g
1
Cor.
2
,
14.
That
the
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
When
Paule
preached
at
Athens
,
in
the
hearing
of
the
Stoikes
and
Epicures
,
touching
the
resurrection
from
the
dead
,
they
saide
,
[
h
](A22481-e96050-b)
h
Acts
17
,
18
What
will
this
Babler
say
?
A
great
part
of
our
ordinary
hearers
,
may
be
placed
in
this
rank
,
who
are
content
to
heare
,
and
then
sit
in
iudgement
vppon
that
which
they
haue
heard
,
and
neuer
giue
credit
vnto
it
,
but
measure
the
truth
of
God
by
their
carnall
conceits
,
and
naturall
reasons
.
Thirdly
,
it
is
farther
required
of
vs
,
to
embrace
the
truth
in
our
hearts
,
&
carefully
to
apply
it
to
our
owne
soules
.
It
belongeth
vnto
vs
,
not
onely
to
heare
it
with
the
eare
,
and
to
assent
to
it
with
the
mind
but
to
lay
it
vp
deeply
rooted
in
vs
,
and
to
make
it
our
owne
by
a
speciall
application
.
This
is
the
right
vse
of
the
word
,
this
is
peculiar
to
the
elect
,
and
this
is
a
work
of
grace
in
our
hearts
.
The
Hystoricall
faith
giueth
a
generall
consent
to
the
truth
of
God
,
but
neuer
goeth
farther
to
apprehend
it
,
as
we
see
in
Simon
the
Sorcerer
,
who
is
said
to
haue
beleeued
,
that
is
;
in
a
generall
maner
to
haue
consented
to
the
Gospell
;
and
yet
Peter
telleth
him
,
[
i
](A22481-e96100-b)
i
Acts
8
,
21.
That
his
heart
was
vpright
,
and
that
he
remained
in
the
gall
of
bitternesse
.
Let
vs
not
therefore
approbriate
the
word
of
grace
,
that
is
able
to
build
farther
vnto
our
owne
selues
;
otherwise
we
shall
haue
no
more
comfort
then
the
Reprobates
haue
,
who
come
so
farre
,
as
to
confesse
the
word
to
be
true
,
and
that
God
by
his
Sonne
will
saue
the
Vessels
of
mercy
.
Lastly
,
it
is
required
in
this
speciall
manner
,
to
entertaine
the
worde
,
to
wit
;
as
the
word
of
God
.
Many
receiue
the
word
and
imbrace
it
willingly
,
readily
,
chearfully
,
and
ioyfully
;
but
not
as
the
word
of
God
.
I
wil
not
stand
to
speake
of
the
Church
of
Rome
,
which
holdeth
that
the
word
written
,
hath
not
authority
in
it selfe
,
vnlesse
the
Church
approue
it
,
and
therefore
albeit
it
embraceth
the
word
of
God
,
yet
it
embraceth
it
not
as
the
word
of
God
.
For
how
many
are
there
among
our selues
,
that
receiue
not
the
word
of
God
with
that
reuerence
and
obedience
that
they
ought
,
as
appeareth
by
the
euil
practises
of
their
liues
?
These
men
do
not
receiue
the
word
of
God
,
as
the
word
of
God
,
who
if
they
did
in
truth
&
sincerity
acknowledge
this
truth
to
be
of
God
,
&
to
haue
him
for
the
author
thereof
,
they
would
lead
their
liues
in
another
maner
then
they
do
;
they
would
be
afraid
to
rush
forward
,
&
to
run
headlong
as
it
were
with
violence
into
the
breach
&
transgression
thereof
.
They
would
consider
,
that
God
will
not
beare
and
endure
the
contempt
of
his
word
,
but
reuenge
the
dishonor
done
to
his
name
,
with
great
plagues
and
most
grieuous
iudgments
.
These
are
the
duties
that
are
to
be
performed
of
vs
,
and
the
foure
degrees
that
testifie
our
submitting
of
our selues
to
the
truth
of
the
Gospel
,
preached
&
deliuered
vnto
vs
by
the
Ministers
of
Christ
.
[
k
](A22481-e96160-b)
k
2
Tim.
2
,
15
Study
to
shew
thy selfe
approoued
vnto
God
,
a
Workeman
that
needeth
not
to
bee
ashamed
,
diuiding
the
word
of
truth
aright
.
All
men
are
not
to
be
handled
after
one
maner
,
but
one
after
one
manner
,
and
another
after
another
.
He
were
a
badde
and
mad
Physitian
,
that
would
vse
all
his
patients
to
one
receit
.
Some
haue
grosse
humors
in
them
,
and
stand
in
need
to
be
purged
;
some
,
more
strongly
;
others
more
gently
;
according
to
their
condition
and
Constitution
.
Others
haue
more
need
to
haue
nature
restored
,
then
purged
,
such
must
haue
Cordials
and
Restoratiues
ministred
vnto
them
.
So
is
it
with
such
as
neede
Physicke
for
the
soule
.
The
Minister
must
not
be
dumb
and
silent
among
his
people
,
but
speake
vnto
them
,
and
instruct
them
as
a
good
Father
doeth
his
Childe
,
one
after
one
manner
,
another
after
another
manner
,
and
euerie
one
by
some
meanes
or
other
.
This
the
Apostle
setteth
downe
as
a
duty
by
his
owne
practise
,
[
l
](A22481-e96180-b)
l
1
Thes.
2
,
7
,
8
Phillip.
2
,
17.
Acts
20
,
24.
Wee
were
gentle
amongest
you
,
euen
as
a
Nursse
cherrisheth
her
Children
:
Thus
beeing
affectioned
towardes
you
,
our
good
will
was
to
haue
dealt
vnto
you
,
not
the
Gospell
of
GOD
onely
,
but
also
our
owne
soules
,
because
ye
were
deare
vnto
vs
.
Where
the
Apostle
testifieth
his
great
loue
and
liberality
toward
them
,
that
he
accounted
not
his
owne
life
precious
&
deare
vnto
himselfe
,
but
was
content
to
offer
it
vp
vppon
the
Sacrifice
and
seruice
of
their
faith
,
that
he
might
reioyce
in
the
day
of
Christ
.
So
then
,
it
belongeth
to
vs
the
Ministers
of
the
word
,
to
preach
the
Gospell
with
all
patience
,
diligence
,
and
long-suffering
.
Let
vs
be
instant
,
in
season
,
and
out
of
season
:
Let
vs
be
gentle
[
i
](A22481-e96200-b)
i
2
Tim.
2
,
24.
toward
all
men
,
apt
to
teach
,
suffering
the
euill
,
and
instructing
them
that
are
contrary
minded
.
Paul
writing
to
the
Romaines
,
and
declaring
vnto
them
that
he
oftentimes
purposed
to
come
vnto
them
,
that
hee
might
haue
some
fruit
also
among
them
,
yeeldeth
this
as
the
reason
,
[
k
](A22481-e96230-b)
k
Ro.
1
,
14
,
15
I
am
Debter
both
to
the
Grecians
,
and
to
the
Barbarians
:
both
to
the
Wisemen
,
and
vnto
the
vnwise
;
therefore
so
much
as
in
me
is
,
I
am
readie
to
preach
the
Gospell
to
you
also
that
are
at
Rome
.
So
in
another
place
he
testifieth
,
that
Albeit
he
was
free
,
[
l
](A22481-e96260-b)
l
1
Cor.
9
,
19.
yet
he
had
made
himselfe
a
seruant
vnto
all
men
,
that
he
might
win
the
moe
.
To
the
Iewes
,
he
became
as
a
Iew
,
that
hee
might
win
the
Iewes
;
to
them
that
are
vnder
the
Law
,
as
though
he
were
vnder
the
Law
,
that
he
might
winne
them
that
are
vnder
the
Law
:
to
the
weake
,
hee
became
as
weake
,
that
hee
might
win
the
weake
:
he
was
made
all
things
to
all
men
,
that
he
might
by
all
meanes
saue
some
.
Thus
we
see
how
the
Ministers
ought
to
apply
,
and
to
imploy
themselues
in
labouring
in
the
Lords
haruest
,
to
gaine
a
people
vnto
him
,
and
to
bring
them
into
the
sheepfold
of
Christ
.
For
how
or
which
way
should
the
people
be
indebted
vnto
vs
,
if
we
neuer
commit
the
Gospell
vnto
them
?
A
Debter
and
a
Creditor
are
Relatiues
,
and
haue
reference
one
to
another
.
If
we
do
not
seeke
to
make
our
hearers
pertakers
of
the
treasures
of
the
Gospell
,
nor
labour
to
inrich
them
with
the
sauing
knowledge
of
the
Doctrine
of
saluation
,
we
cannot
be
deare
vnto
them
,
they
cannot
bee
indebted
vnto
vs
.
If
we
reape
and
receiue
their
temporall
things
,
and
eate
and
drinke
,
feede
and
cloath
our selues
by
their
labor
,
without
labour
in
our
places
,
we
run
continually
into
their
debt
,
and
they
owe
vs
nothing
but
shame
and
contempt
to
be
powred
vpon
vs
,
according
to
our
deserts
.
It
is
a
great
comfort
to
the
people
,
that
make
much
of
them
that
haue
the
ouersight
ouer
them
,
submitting
themselues
to
them
that
must
giue
an
account
for
their
souls
,
considering
that
thereby
they
may
gather
confidence
,
and
get
assurance
to
themselues
,
that
they
are
true
beleeuers
,
and
haue
embraced
the
Gospell
in
sincerity
.
So
on
the
other
side
,
it
is
a
singuler
point
of
sound
comfort
to
all
the
Ministers
of
the
word
,
that
haue
bin
painful
in
the
work
of
the
Lord
,
they
may
claime
as
their
owne
right
and
proper
possession
of
their
people
,
to
bee
maintained
and
honoured
with
double
honor
of
them
,
and
nothing
indeed
can
be
sufficient
or
answerable
in
proportion
to
their
paines
.
But
what
reason
can
be
alledged
,
that
the
people
should
be
burthened
,
&
not
instructed
?
Charged
with
Tiths
,
and
not
helped
with
teaching
?
Pay
their
duties
,
and
receiue
no
Doctrine
.
Hence
it
is
that
the
Apostle
saith
,
[
m
](A22481-e96280-b)
m
1
Cor.
4
,
1
,
2
Let
a
man
so
think
of
vs
,
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
;
and
as
for
the
rest
,
it
is
required
of
the
disposers
,
that
euery
man
bee
found
faithfull
.
Whereby
wee
see
,
the
good
account
and
estimation
that
the
Minister
receiueth
of
his
people
,
ought
to
mooue
him
to
faithfulnesse
and
painefulnesse
in
his
Office
;
so
that
we
must
conclude
,
that
such
as
will
be
reputed
for
the
Ministers
of
Christ
,
should
shew
themselues
to
be
so
indeede
,
by
their
care
of
the
flock
committed
vnto
them
.
20
Yea
,
Brother
,
let
mee
obtaine
this
pleasure
of
thee
in
the
Lorde
,
comfort
my
bowels
in
the
Lord
.
21
Trusting
in
thine
obedience
I
wrote
vnto
thee
,
knowing
that
thou
wilt
do
euen
more
then
I
say
.
-
If
heereby
I
shall
obtaine
fruite
of
thee
in
the
Lorde
,
and
if
thou
doest
refresh
my
bowels
in
the
Lord
,
-
Then
thou
shouldest
receiue
him
to
thee
againe
.
-
But
I
shall
heereby
obtaine
fruite
,
and
haue
my
bowels
refreshed
,
-
Therefore
receiue
him
to
thee
againe
.
Or
we
may
frame
the
Reason
on
this
manner
:
-
That
which
may
greatly
reioyce
me
,
and
both
please
and
pleasure
mee
,
I
am
assured
thou
wilt
willingly
do
:
-
But
the
forgiuing
of
Onesimus
will
do
so
,
-
Therefore
I
am
assured
thou
wilt
willingly
do
it
.
This
is
contained
in
the
20.
verse
.
In
the
next
verse
,
we
haue
the
preuenting
of
another
Obiection
which
might
be
made
,
not
against
some
part
,
but
against
the
whole
Epistle
,
and
the
Apostles
manner
of
handling
thereof
.
The
Obiection
is
wanting
,
but
may
easily
be
gathered
,
and
may
be
thus
supplied
out
of
the
Answere
which
is
expressed
:
Why
are
you
so
earnest
and
vehement
in
this
matter
?
Haue
you
so
great
distrust
,
and
so
little
confidence
in
me
,
that
you
vse
so
many
words
,
and
deale
so
earnestly
with
me
?
Do
you
think
I
haue
so
little
Charitie
in
my selfe
,
and
so
small
respect
to
you
,
and
so
hard
an
hart
toward
him
,
that
no
perswasion
can
mollify
me
,
no
reason
ouercome
me
,
no
friends
turne
me
?
The
answere
to
this
followeth
:
I
haue
written
vnto
thee
,
not
because
I
doubt
of
thy
fauour
,
but
because
I
trust
in
thy
obedience
:
not
because
I
feare
thou
wilt
deny
mee
,
but
because
I
know
thou
wilt
pleasure
me
.
This
perswasion
he
amplifieth
by
a
comparison
drawn
from
the
greater
to
the
lesse
,
as
if
he
should
say
:
Nay
I
am
well
assured
,
that
for
my
sake
thou
wilt
graunt
a
greater
matter
then
I
craue
at
thy
hands
.
The
Reason
may
be
thus
contriued
:
-
If
thou
be
readie
to
yeelde
more
then
this
,
then
I
know
assuredly
thou
wilt
do
this
:
-
But
thou
art
ready
to
yeeld
more
then
this
,
-
Therefore
I
know
assuredly
thou
wilt
do
this
.
Yea
,
Brother
]
This
first
word
,
is
a
note
of
exclamation
,
or
an
Aduerbe
of
asking
,
or
wishing
,
or
beseeching
,
or
hoping
well
;
as
if
hee
should
say
:
Oh
my
Brother
,
I
hope
that
this
my
intercession
for
him
shall
not
be
in
vaine
,
but
carry
sufficient
waight
and
authority
to
worke
in
thee
moderation
in
relenting
,
and
compassion
in
pardoning
of
him
.
This
word
of
affirmation
is
put
to
garnish
the
sentence
,
&
to
make
the
exhortation
more
powerfull
and
patheticall
.
When
hee
saith
,
Let
me
obtaine
this
fauour
,
or
fruite
;
benefit
or
pleasure
;
he
vseth
the
Optatiue
mood
,
&
alludeth
to
the
name
of
Onesimus
in
the
word
[
Onaimen
]
which
fitly
serueth
his
purpose
.
Touching
these
wordes
[
Comfort
my
Bowels
.
]
The
meaning
is
,
receiue
him
,
and
remit
his
offences
,
and
in
so
doing
,
thou
shalt
cheere
and
reuiue
my
hart
:
for
the
receiuing
of
him
,
is
the
releeuing
and
refreshing
of
my
outward
parts
,
and
of
my
inward
affections
;
so
that
nothing
shall
be
more
pleasing
vnto
me
.
He
addeth
[
in
the
Lord
,
]
thereby
signifying
,
that
the
duty
required
of
him
is
such
,
that
it
pleaseth
God
,
and
setteth
forth
his
glorie
,
and
may
Religiously
be
performed
;
nay
such
,
as
coulde
not
with
a
safe
Conscience
be
omitted
or
denied
.
So
then
,
hee
vnderstandeth
heereby
,
that
hee
should
doe
him
a
great
pleasure
,
and
withall
please
God
and
obey
him
.
That
then
which
he
doth
request
,
is
commended
by
two
fruites
;
it
shall
benefite
man
,
and
it
shall
be
acceptable
to
God
.
In
the
21.
Verse
he
saith
,
[
Trusting
in
thine
Obedience
,
]
which
is
word
for
word
(
in
thy
hearkning
vnto
me
)
expressing
wherein
Obedience
consisteth
;
Namely
,
in
hearkning
to
that
which
is
commanded
,
euen
to
hearken
with
a
purpose
to
doe
it
.
To
this
purpose
Samuell
ioyneth
Harkning
&
Obeying
together
,
[
a
](A22481-e96810-b)
a
1
Sam.
15
,
22
Hath
the
Lord
as
great
pleasure
in
Burnt-offerings
and
Sacrifices
,
as
when
the
voyce
of
the
Lord
is
obeyed
?
Behold
,
to
Obey
is
better
then
Sacrifice
,
and
to
Harken
is
better
then
the
fat
of
Rammes
.
So
then
,
the
vse
of
this
worde
[
of
Obedience
,
]
is
not
without
great
force
,
for
thereby
he
insinuateth
,
that
Philemon
coulde
neuer
escape
the
note
of
disobedience
,
if
he
did
not
yeild
to
the
Apostle
of
Christ
,
making
so
honest
,
so
equall
,
so
iust
a
request
.
Lastly
,
when
he
saith
,
[
Thou
wilt
do
no
more
then
I
say
,
]
the
wordes
are
in
the
Originall
,
[
Aboue
that
I
speake
,
]
that
is
;
thou
wilt
grant
more
then
I
aske
or
demaund
at
thy
hands
;
testifying
heereby
,
the
free
hearts
of
true
Christians
,
that
being
prouoked
to
necessarie
&
holy
duties
,
they
will
oftentimes
exceed
that
whereunto
they
are
desired
.
This
being
the
right
order
,
and
true
interpretation
of
these
wordes
,
in
these
two
verses
,
they
are
thus
much
in
effect
;
Oh
my
Brother
,
if
thou
regardest
any
good
to
mee
,
or
desirest
to
pleasure
me
in
that
which
I
desire
or
delight
in
,
let
me
obtain
this
benefit
&
good
turn
at
thy
hands
,
which
wil
also
be
accepted
of
God
,
being
a
work
of
mercy
allowed
&
commended
in
his
word
;
refresh
I
beseech
thee
my
bowels
,
and
comfort
me
in
my
son
Onesimus
,
for
what
thou
dost
to
him
heerin
,
shal
be
as
done
to
me
.
If
thou
ask
me
,
why
I
vse
so
many
words
,
and
whither
I
do
distrust
of
thy
dealing
?
I
answeare
,
that
I
write
nothing
at
all
doubting
,
but
altogether
trusting
thou
wilt
graunt
my
request
;
yea
,
assuring
my selfe
,
thou
wilt
shew
thy selfe
willing
to
grant
more
then
I
haue
requested
,
euen
to
set
him
free
if
I
should
require
it
.
Of
refreshing
his
bowels
,
]
which
we
had
before
in
the
twelfe
Verse
.
[
Thou
therefore
receiue
him
that
is
mine
owne
Bowelles
.
]
Likewise
,
as
hee
saith
,
[
Let
mee
obtaine
this
pleasure
in
the
Lorde
,
]
so
hee
doubleth
it
,
[
Comfort
my
bowelles
in
the
Lorde
.
]
This
teacheth
,
that
repetitions
of
the
same
Doctrine
,
are
good
and
profitable
to
the
Church
,
according
to
the
practise
of
Paul
,
[
b
](A22481-e96970-b)
b
Phil.
3
,
1.
It
greeueth
me
not
to
write
the
same
things
to
you
,
and
for
you
it
is
a
sure
thing
.
Let
it
not
therefore
greeue
vs
,
or
offend
vs
,
to
heare
the
same
Exhortations
,
Reprehensions
,
and
Threatnings
,
but
rather
learne
to
lay
better
hold
of
them
at
the
last
,
then
we
haue
done
at
the
first
.
Secondly
,
by
these
phrases
of
obtaining
a
pleasure
,
and
refreshing
his
bowels
,
we
may
learne
,
what
ioy
and
comfort
the
godly
do
feele
&
receiue
in
themselues
by
the
raising
and
restoring
of
a
sinner
.
It
is
as
if
wee
wanted
an
hand
,
an
eye
,
a
foote
,
or
an
arme
,
and
had
it
giuen
vnto
vs
:
woulde
not
this
reioyce
vs
,
and
reuiue
vs
greatly
?
So
is
it
with
the
faithfull
,
when
they
beholde
a
fellow
member
with
them
in
Christs
bodie
restored
and
coupled
with
the
head
,
from
whence
it
receiueth
a
gracious
influence
of
all
spirituall
blessings
;
it
ministreth
occasion
of
the
greatest
ioy
that
can
be
vnto
them
.
Thus
it
ought
to
be
with
vs
,
when
we
see
any
conuerted
to
the
faith
,
we
ought
to
haue
a
fellow-feeling
of
the
goodnesse
of
God
bestowed
vpon
them
,
[
c
](A22481-e97000-b)
c
Luke
15
,
10.
inasmuch
as
the
Angels
themselues
reioyce
when
one
sinner
is
conuerted
.
Thirdly
,
marke
what
words
of
beseeching
&
entreating
he
vseth
,
of
praying
and
desiring
him
to
grant
his
request
,
albeit
by
his
Apostolicall
authority
he
might
command
him
.
Whereby
we
learn
,
that
the
godly
and
faithfull
are
more
moued
with
mildnesse
&
gentlenesse
,
and
with
louing
and
friendly
exhortations
,
then
by
seuere
threatnings
denounced
against
them
.
They
are
indued
with
Gods
spirit
,
which
is
a
Maister
to
teach
them
,
&
worketh
in
them
the
wil
and
the
deed
.
Of
vnwilling
,
they
are
made
willing
;
of
tough
&
rough
hewen
,
they
are
made
pliable
and
apt
for
the
building
;
of
stubborn
,
they
are
become
obedient
&
ready
to
learn
.
They
are
as
good
schollers
in
the
school
of
Christ
,
who
feare
more
the
displeasure
of
their
Maister
whom
they
loue
,
and
who
loueth
them
,
then
the
suffering
of
many
stripes
and
strokes
giuen
vnto
them
.
This
is
a
true
note
to
know
the
disciples
of
Christ
from
al
others
.
Euill
men
abstaine
from
sin
for
fear
of
the
punishment
,
&
for
feeling
of
iudgment
,
so
that
if
there
were
no
threatnings
denounced
,
no
curses
annexed
,
no
plagues
and
torments
feared
,
they
would
grow
worse
and
worse
,
&
quickly
fill
vp
the
measure
of
their
iniquity
.
Fourthly
,
we
may
gather
heereby
,
that
pollitick
order
is
not
ouerthrown
by
the
Doctrine
of
the
Gospell
,
neither
is
the
right
and
authoritie
of
Maysters
ouer
their
seruants
abrogated
by
the
faith
of
Christ
.
For
Philemon
was
not
an
Infidell
or
vnbeleeuer
,
[
d
](A22481-e97040-b)
d
Verse
1.
but
a
fellow-helper
with
Paul
;
yet
rule
ouer
his
seruants
is
not
denied
him
,
nor
taken
from
him
,
but
hee
is
onely
bidden
to
receiue
him
curteously
,
and
to
pardon
him
mercifully
;
yea
Paule
(
as
we
see
)
doth
humbly
beseech
him
,
that
hee
may
obtaine
and
retaine
his
former
place
,
and
doth
not
straitly
command
him
to
discharge
him
of
his
seruice
.
This
iurisdiction
standeth
by
good
warrant
of
the
Lawes
of
God
and
Men
:
but
of
this
wee
haue
spoken
more
at
large
before
,
in
the
12.
Verse
of
this
Epistle
.
Fiftly
,
we
see
the
Title
againe
repeated
,
that
he
giueth
to
Philemon
,
when
he
calleth
him
by
the
name
of
his
Brother
.
Thus
he
called
him
before
verse
7.
and
so
he
esteemed
of
Onesimus
,
verse
16.
Whereby
wee
see
,
that
all
men
made
members
of
Christ
,
and
engrafted
into
his
body
,
are
become
as
faith
.
Brethren
one
to
another
.
Thus
doth
the
Apostle
call
this
Onesimus
[
e
](A22481-e97110-b)
e
Col.
4
,
9.
A
faithfull
&
a
beloued
Brother
,
who
is
as
one
of
them
that
were
chiefe
in
the
church
.
The
consideration
heereof
,
ought
on
the
one
side
,
to
pull
downe
our
proud
Feathers
,
and
make
vs
equall
with
them
of
the
lower
sort
:
and
on
the
other
side
,
to
make
vs
loue
one
another
not
with
dissimulation
,
but
with
brotherly
loue
;
not
in
word
onely
,
but
in
truth
;
as
members
of
one
body
,
and
as
brethren
of
one
father
.
Sixtly
,
he
continueth
his
humble
supplication
for
Onesimus
,
which
sheweth
,
that
they
are
farre
from
true
repentance
,
that
doe
excuse
,
or
defend
,
or
deny
their
faults
and
offences
;
For
hee
that
[
i
](A22481-e97160-b)
i
Prou.
28
,
13.
hideth
his
sinnes
shall
not
prosper
,
but
he
that
confesseth
and
forsaketh
them
,
shall
finde
Mercie
.
When
Onesimus
did
see
so
famous
an
Apostle
of
Christ
,
so
carefully
to
intreate
for
his
cause
,
he
ought
much
more
to
be
humbled
with
a
feeling
and
remembrance
of
his
former
offences
,
thereby
to
mooue
the
minde
of
his
Maister
to
gentlenesse
and
moderation
.
Lastly
,
obserue
out
of
this
place
,
that
albeit
we
doubt
not
to
obtaine
that
which
we
desire
,
but
are
assured
to
inioy
that
which
we
ask
,
yet
we
must
deal
earnestly
and
effectually
,
both
in
regatd
of
the
matter
it selfe
(
for
in
a
waighty
and
necessary
cause
,
we
ought
not
to
proceed
slenderly
)
and
in
respect
of
the
nature
of
men
,
who
many
times
are
dull
to
conceiue
,
and
slow
to
graunt
that
which
we
craue
.
There
is
no
man
so
quick
of
pace
,
but
needeth
to
haue
the
spurres
clapped
to
his
sides
now
and
then
.
No
man
runneth
so
swift
a
pace
,
but
sometimes
wanteth
exhortations
,
consolations
,
reprehensions
,
admonitions
,
threatnings
,
and
such
like
encoragements
.
We
haue
not
yet
attained
vnto
perfection
,
so
long
as
we
liue
we
must
be
Schollers
in
Christes
schoole
,
and
as
it
were
,
proceed
from
step
to
step
.
Thus
much
breefly
touching
the
generall
Obseruations
:
Now
,
let
vs
come
to
the
handling
of
the
perticuler
Doctrines
.
[
Yea
,
Brother
,
let
me
obtaine
this
fruite
.
]
By
this
conclusion
it
may
appear
,
that
albeit
Onesimus
had
robbed
his
Maister
,
and
run
away
with
a
great
part
of
his
substance
,
yet
hee
had
spent
all
(
as
it
often
falleth
out
with
ill-gotten
goods
)
and
then
being
beaten
with
his
owne
rod
(
as
the
[
k
](A22481-e97240-b)
k
Luke
15
,
17.
prodigall
sonne
)
and
brought
to
necessity
,
tasted
of
the
sweete
fruite
of
the
Ministery
of
the
blessed
Apostle
.
Hence
it
is
,
that
he
vrgeth
so
earnestly
,
and
presseth
Philemon
so
exceedingly
to
remit
the
debt
,
&
to
forgiue
the
hurt
he
had
receiued
by
his
naughty
seruant
,
as
being
no
way
able
to
satisfy
him
,
nor
by
any
means
heereafter
being
likely
to
satisfy
him
.
For
if
any
ability
had
bin
in
him
,
to
make
satisfaction
,
there
had
bin
no
place
for
pardon
and
remission
,
nor
for
Paules
vndertaking
of
the
debt
.
If
we
by
fraud
and
stealth
,
by
iniury
and
iniustice
,
possesse
the
goods
of
other
men
,
we
are
commanded
to
make
actuall
and
reall
restitution
.
The
word
of
God
teacheth
vs
directly
,
that
such
as
detain
the
goods
of
other
men
,
[
l
](A22481-e97270-b)
l
Leuit.
6
,
1
,
7.
Math.
5
,
23
,
24
Numb.
5
,
6
,
7.
are
vnmeet
for
his
worship
,
&
vnfit
for
his
seruice
.
Againe
,
such
as
with-hold
them
from
the
right
owners
,
[
m
](A22481-e97280-b)
m
Eze.
18
,
15
,
33.
shall
die
in
their
sins
,
and
not
haue
pardon
before
restitution
,
when
God
hath
enabled
them
thereunto
.
But
if
we
do
keep
backe
from
them
their
owne
,
[
n
](A22481-e97290-b)
n
August
.
epist.
ad
Maced
.
our
repentance
is
not
conscionable
,
but
counterfet
.
Heerby
it
appeareth
,
that
Onesimus
was
not
able
to
pay
vnto
his
Maister
such
things
as
he
had
taken
away
,
for
otherwise
it
had
bin
an
vnreasonable
request
to
haue
a
debt
pardoned
which
might
be
restored
.
For
that
which
any
man
doth
vniustly
detaine
,
is
none
of
his
,
but
that
persons
from
whom
it
is
detained
.
So
then
,
this
being
the
poore
seruants
condition
,
that
he
had
left
nothing
of
all
that
which
he
had
taken
away
(
as
commonly
goods
euilly
gotten
,
are
euilly
spent
)
the
Apostle
craueth
pardon
.
[
o
](A22481-e97350-b)
o
Deut.
15
,
2
Euery
creditor
shal
quit
the
loue
of
his
hand
which
he
hath
lent
to
his
neighbor
;
he
shal
not
ask
it
again
of
his
neighbour
,
nor
of
his
brother
,
for
the
yeare
of
the
Lords
freedom
is
proclaimed
.
Where
he
teacheth
,
that
mercy
should
be
shewed
to
their
brethren
in
necessity
,
that
they
ought
not
to
be
hasty
in
calling
for
the
things
that
are
due
to
them
,
but
rather
to
giue
farther
day
&
respit
.
So
afterward
,
If
one
of
thy
Brethren
with
thee
be
poore
,
within
any
of
thy
gates
in
the
Land
which
the
Lord
thy
God
giueth
thee
:
thou
shalt
not
harden
thine
heart
,
nor
shut
thine
hande
from
thy
poore
Brother
.
To
these
Commandements
remembered
vnto
vs
in
the
Law
,
let
vs
ioyne
the
practise
of
Nehemiah
,
in
the
time
of
a
Publicke
want
and
out-cry
of
the
people
,
when
they
complained
that
they
were
constrained
to
take
vp
Corne
vpon
trust
,
to
morgage
their
Landes
,
their
Houses
,
and
their
Vineyards
,
thorough
extreamity
of
the
famine
,
to
borrowe
Money
for
the
Kings
Tribute
,
which
must
be
payd
,
and
to
sell
their
sonnes
and
daughters
for
Slaues
,
[
p
](A22481-e97420-b)
p
Nehem.
5
,
9.
he
sayde
;
Ought
ye
not
to
walke
in
the
feare
of
our
God
,
for
the
reproach
of
the
Heathen
our
enemies
?
For
euen
I
,
my
Bretheren
,
and
my
Seruants
doe
lend
them
Money
and
Corne
:
I
pray
you
,
let
vs
leaue
off
this
burthen
,
Restore
(
I
pray
you
)
wnto
them
this
day
their
Lands
,
their
Vineyards
,
their
Oliues
,
and
their
Houses
,
and
remit
the
hundereth
part
of
the
Siluer
,
of
the
Corne
,
of
the
Wine
,
and
of
the
Oyle
that
yee
exact
of
them
.
Then
they
sayde
;
Wee
will
restore
it
,
and
will
not
require
it
of
them
,
wee
will
doo
as
thou
hast
sayde
.
Where
wee
see
,
the
wonderfull
care
that
this
Gouernour
of
the
people
had
,
to
haue
the
poore
releeued
,
and
to
cause
their
case
to
be
respected
,
and
to
moue
the
Rich
to
be
beneficiall
and
bountifull
vnto
them
.
So
then
,
it
is
a
cleare
point
,
that
no
man
ought
to
bee
ouer-hasty
in
requiring
such
Debts
as
are
due
vnto
him
from
poore
men
,
and
such
as
are
in
great
neede
.
That
where
nothing
can
bee
had
,
the
King
looseth
his
right
.
Wee
must
therefore
consider
the
extreame
necessitie
wherein
some
men
are
,
and
the
poore
estate
into
which
they
are
brought
.
Compassion
and
Loue
,
are
to
bee
extended
towardes
such
as
craue
fauour
,
and
are
willing
,
albeit
not
able
to
satisfie
vs
,
according
to
their
desire
,
and
our
demaund
.
This
is
the
Reason
which
is
pointed
out
vnto
vs
,
in
the
parable
propounded
by
our
Sauiour
,
ann
expressed
by
the
Euangelist
Saint
Luke
,
in
the
7.
Chapter
,
and
the
41.
Verse
.
A
certaine
Lender
had
two
Debters
;
the
one
ought
fiue
hundered
pence
,
and
the
other
fifty
;
and
when
they
had
nothing
to
pay
,
hee
forgaue
them
both
.
The
like
appeareth
in
another
Parable
mentioned
in
Mathew
,
Chapter
18
,
24.
When
the
Seruant
was
brought
that
ought
to
his
Maister
tenne
thousand
Talents
,
because
he
had
nothing
to
pay
,
hee
had
compassion
,
and
loosed
him
,
and
forgaue
him
that
debt
.
Whereby
wee
see
,
that
the
cause
why
his
Lord
had
compassion
vpon
him
,
was
his
inability
and
necessity
,
he
was
not
able
to
pay
.
If
it
bee
a
poore
bodie
,
thou
shalt
not
sleepe
with
his
pledge
,
but
shalt
restore
him
the
pledge
when
the
Sunne
goeth
downe
,
that
hee
may
sleepe
in
his
Raiment
,
and
blesse
thee
,
and
it
shall
bee
righteousnesse
vnto
thee
before
the
Lord
thy
God
.
This
Reason
is
not
superfluous
,
but
verie
effectuall
,
considering
what
Hand-fastes
and
Hold-fasts
wee
are
,
and
how
euerie
one
seeketh
to
prouide
for
himselfe
.
Wee
thinke
,
the
whole
earth
will
fayle
vs
;
wee
Dreame
that
whatsoeuer
is
lent
,
is
lost
;
wee
feare
that
GOD
will
forget
vs
,
and
forsake
vs
.
Hence
it
is
,
that
Moses
doth
encourage
vs
to
Liberalitie
,
by
these
two
Arguments
;
Namely
,
that
the
poore
shall
pray
for
vs
,
and
GOD
will
heare
them
,
and
accept
of
vs
.
Moses
,
Deut.
24
,
17
,
18.
Thou
shalt
not
peruert
the
right
of
the
straunger
,
nor
of
the
Fatherlesse
,
nor
take
a
Widdowes
Rayment
to
pledge
:
but
remember
that
thou
wast
a
seruant
in
Egipt
,
and
how
the
Lord
thy
God
deliuered
thee
thence
.
In
which
words
,
he
mooueth
them
to
shew
mercy
,
because
they
had
receiued
mercie
;
they
had
receiued
it
of
God
,
they
must
returne
it
backe
againe
vnto
their
Brethren
.
Thus
Christ
himselfe
instructeth
vs
by
his
owne
mouth
,
[
u
](A22481-e97600-b)
u
Luke
6
,
36.
Be
ye
mercifull
,
as
your
heauenly
Father
is
mercifull
.
We
must
therefore
be
followers
of
the
bountifulnesse
of
God
.
So
then
,
if
we
lay
these
thinges
together
,
and
consider
with
our selues
either
the
persons
of
our
brethren
that
are
in
necessitie
,
or
our
owne
persons
,
that
receiue
by
it
a
Commoditie
,
or
the
person
of
God
that
pardoneth
our
iniquitie
,
wee
may
easilie
gather
the
trueth
of
this
Doctrine
,
that
it
is
our
dutie
to
shew
mercy
toward
our
poore
debters
that
●…e
not
able
to
make
satisfaction
to
vs
,
as
they
desire
,
and
wee
require
.
[
x
](A22481-e97650-b)
x
Phil.
2
,
4.
Looke
not
euerie
man
on
his
owne
things
,
but
euery
man
also
on
the
things
of
other
men
.
This
is
a
fruite
of
true
faith
,
[
y
](A22481-e97670-b)
y
1
Cor.
13
,
5.
and
a
signe
of
true
loue
,
when
we
seeke
to
do
good
one
to
another
.
It
is
a
blessed
and
comfortable
thing
vnto
our
owne
hearts
,
to
be
content
to
leaue
our
owne
,
to
depart
from
our
right
,
and
to
suffer
losse
and
damage
.
We
heard
before
,
how
Nehemiah
remedied
the
oppression
of
the
people
,
whereby
he
found
as
great
comfort
to
himselfe
,
as
he
brought
comfort
to
them
,
so
that
he
prayed
,
[
z
](A22481-e97690-b)
z
Nehem.
5
,
19
Remember
me
,
(
O
my
God
)
in
goodnesse
,
according
to
all
that
I
haue
done
to
this
people
.
If
we
feele
the
same
affection
in
our selues
,
wee
shall
finde
the
benefite
thereof
in
our
heartes
.
On
the
other
side
,
it
shall
fall
out
to
be
a
matter
of
great
griefe
and
griping
to
out
Consciences
,
to
remember
how
hard-hearted
and
hand-fasted
,
wee
haue
beene
,
euen
when
the
Calamity
of
the
times
and
the
necessitie
of
our
Brethren
haue
cryed
out
vnto
vs
for
mercie
.
Wee
may
see
a
great
number
that
lye
in
wait
and
ambushment
,
as
skouts
and
espials
,
nay
as
Theeues
and
Robbers
for
their
prey
,
who
suck
the
blood
of
thetr
poore
Brethren
out
of
their
veines
,
and
draw
the
Marrowe
out
of
their
bones
.
What
persons
are
to
be
releeued
sooner
then
the
poore
?
And
what
times
and
seasons
are
there
to
shew
mercy
,
better
then
of
Dearth
and
Famine
?
Yet
then
doe
mercilesse
men
(
as
Horsse-Leaches
)
pull
what
they
can
from
the
poore
,
to
enrich
them-selues
,
albeit
it
bee
with
the
ruine
of
others
.
They
are
glad
of
such
times
,
they
are
most
welcome
vnto
them
,
whereas
(
in
verie
deede
)
they
shoulde
then
especially
open
their
bowelles
and
breasts
to
shew
Compassion
to
such
as
are
in
necessity
.
Their
mindes
are
onely
bent
to
enrich
themselues
,
they
praise
it
as
a
faire
and
fat
yeare
for
them-selues
,
albeit
it
bee
a
leane
and
lamentable
yeare
for
all
others
.
This
is
a
most
wretched
desire
:
this
argueth
a
small
regard
towardes
the
poore
,
which
haue
much
adoe
to
maintaine
them-selues
,
euen
when
they
are
helped
and
succoured
.
Wee
see
how
the
prizes
of
all
things
encrease
of
Meat
,
of
Drink
,
of
Bread
,
of
Houses
,
of
Lands
,
of
Cattle
,
and
other
Commodities
:
but
the
earnings
and
wages
of
poore
folkes
doe
not
encrease
,
but
rather
decrease
,
so
that
such
as
haue
beene
able
to
liue
and
to
maintaine
their
families
in
reasonable
sort
,
are
now
driuen
to
begge
,
and
go
behinde
hande
,
and
liue
by
Almes
.
If
in
the
generall
rising
of
all
other
things
,
if
in
the
raising
,
or
rather
racking
of
Rents
,
if
in
the
inhancing
of
the
prizes
of
such
wares
as
the
rich
men
haue
to
vtter
,
the
hyre
also
of
the
Day-labourer
were
augmented
and
encreased
,
it
would
be
more
easie
for
them
to
maintaine
an
hard
and
poore
life
,
and
by
the
sweat
of
their
labour
to
keepe
their
Wife
and
Children
.
But
this
seemeth
to
be
corrupt
and
vnconscionable
dealing
against
the
Lawe
of
God
,
against
ciuill
Equity
,
and
common
Humanity
,
and
to
threaten
the
decay
of
many
mens
estates
,
that
all
commodities
should
alter
to
extraordinary
prizes
,
and
yet
the
poore
haue
only
his
ordinary
allowance
for
the
day
,
and
bee
made
euen
a
common
Drudge
or
Packhorse
,
to
beare
the
burthens
of
others
vpon
his
backe
.
The
Law
of
loue
requireth
,
that
the
more
we
see
any
man
distressed
,
so
much
the
more
wee
ought
to
spare
him
,
vntill
he
may
recouer
his
estate
.
If
we
see
him
willing
to
paye
vs
,
and
grieued
in
himselfe
that
hee
cannot
pay
vs
,
and
vse
all
good
meanes
to
his
vtmost
power
to
pay
vs
,
let
vs
beare
with
him
,
and
not
shewe
rigor
toward
him
.
If
we
should
see
a
poore
Cripple
halting
,
and
scars●
able
to
draw
his
legges
after
him
,
and
another
,
instead
of
reaching
him
a
staffe
to
stay
him
,
or
his
hand
to
helpe
him
,
would
cut
his
sinnewes
in
sunder
,
or
smite
his
Hamstrings
,
that
he
should
be
able
to
go
no
further
,
would
not
all
men
condemne
him
of
cruelty
and
inhumanity
?
In
like
manner
,
when
wee
behold
our
poore
Brother
in
great
necessity
,
hauing
much
ado
to
maintaine
himselfe
,
and
sustaine
his
life
,
if
we
thrust
him
downe
altogether
,
how
dwelleth
the
loue
of
God
in
vs
?
Shal
not
his
pouerty
cry
vnto
him
for
vengeance
?
Let
vs
therefore
beware
of
adding
affliction
to
such
as
are
already
in
misery
,
and
know
,
that
the
sparing
of
the
poore
,
is
an
acceptable
seruice
&
sacrifice
vnto
God
,
wherewith
he
is
exceedingly
well
pleased
.
[
a
](A22481-e97750-b)
a
Iames
2
,
13.
There
shall
be
condemnation
mercilesse
,
to
him
that
sheweth
not
mercy
,
and
mercy
reioyceth
against
condemnation
.
For
in
the
last
day
,
when
they
shal
stand
at
the
iudgement
seat
of
Christ
,
they
shal
find
him
as
rigorous
to
them
,
as
they
shew
themselues
hard-hearted
toward
others
.
The
rich
man
in
the
Gospell
,
that
suffered
Lazarus
to
lye
at
his
gate
,
without
releefe
and
compassion
,
[
b
](A22481-e97780-b)
b
Luke
16
,
24.
would
haue
giuen
an
whole
world
(
if
hee
had
had
it
)
for
one
droppe
of
water
to
coole
his
tongue
that
was
tormented
in
that
flame
:
but
when
he
most
of
all
wanted
comfort
,
it
was
denied
vnto
him
.
The
seruant
in
the
Parable
,
that
would
not
refraine
his
anger
,
nor
forbeare
his
fellowe
that
fell
downe
at
his
feet
,
and
craued
respite
,
but
went
and
cast
him
into
prison
,
till
he
should
pay
the
debt
,
hath
the
same
measure
measured
vnto
him
again
,
[
c
](A22481-e97790-b)
c
Mat.
18
,
32
,
33
,
34.
for
his
Lord
did
call
him
vnto
him
,
and
saide
vnto
him
;
O
euil
Seruant
,
I
forgaue
thee
all
that
debt
,
because
thou
prayedst
me
,
oughtest
not
thou
also
to
haue
had
pitty
on
thy
fellow-seruant
,
as
I
had
pitty
on
thee
?
So
his
Lord
was
wroth
,
and
deliuered
him
to
the
Tormenters
,
till
he
should
pay
all
that
was
due
to
him
.
It
is
laide
to
the
charge
of
the
Iewes
,
that
notwithstanding
their
outward
profession
and
shew
of
Religion
,
they
were
indeede
irreligious
and
voide
of
true
piety
,
in
that
they
refused
to
shew
mercy
toward
the
poore
.
For
the
Prophet
Esay
,
Chapt.
58
,
3.
or
rather
the
Lord
by
the
Prophet
,
saith
;
They
will
draw
neere
vnto
God
,
saying
;
Wherefore
haue
wee
Fasted
,
and
thou
seest
it
not
?
Wee
haue
punished
our selues
,
and
thou
regardest
it
not
?
Behold
,
in
the
day
of
your
fast
you
will
seeke
your
will
,
and
require
all
your
debts
.
Where
the
Prophet
reproueth
the
hypocrisie
of
this
people
that
gloried
in
the
obseruation
of
the
Ceremonies
,
and
yet
they
shewed
no
pitty
to
their
Neighbours
,
but
delighted
rather
to
fleese
and
flawe
them
to
the
vttermost
.
Is
is
wisely
said
of
Salomon
.
Prou.
22.
[
e
](A22481-e97850-b)
e
Prou.
22
,
16.
He
that
oppresseth
the
poore
to
increase
himselfe
,
and
giueth
vnto
the
Rich
,
shall
surely
come
to
pouerty
.
Seeing
therefore
we
ought
not
to
pull
out
the
throats
,
or
grinde
the
faces
,
or
grieue
the
hearts
of
the
poore
that
are
not
able
to
pay
vs
,
but
to
shew
all
mildenesse
and
moderation
toward
them
;
it
condemneth
their
practise
that
are
hot
and
hasty
in
pursuing
their
right
,
and
in
persecuting
such
as
beare
honest
minds
to
pay
euery
man
his
owne
.
Hence
it
is
,
that
the
Prophet
pronounceth
him
happy
and
blessed
,
that
considereth
wisely
,
and
thinketh
charitably
of
such
as
are
in
pouerty
and
distresse
;
abilite
,
they
want
power
to
help
them
,
albeit
to
releeue
them
,
means
to
direct
them
,
and
counsel
to
comfort
them
;
[
f
](A22481-e97880-b)
f
Psa.
41
,
1
,
2
,
3
Blessed
is
he
that
iudgeth
wisely
of
the
poore
,
the
Lord
shall
deliuer
him
in
the
time
of
trouble
:
the
Lord
will
keepe
him
and
preserue
him
aliue
,
he
shall
be
blessed
vpon
the
Earth
,
&c.
the
Lord
will
strengthen
him
vpon
the
Bed
of
sorrow
,
thou
hast
turned
all
his
Bed
in
his
sicknesse
.
Secondly
,
this
Doctrine
is
against
those
,
that
count
themselues
cleere
and
beyond
all
all
reproofe
,
if
they
keepe
the
Letter
of
the
Positiue
Law
,
being
notwithstanding
therein
cruell
,
vniust
,
and
vnmercifull
.
Extreame
Law
,
is
extreame
wrong
,
and
great
cruelty
:
for
euen
the
lawes
themselues
require
to
be
mitigated
with
equity
,
and
tempered
with
reason
;
and
seasoned
with
conscience
.
It
is
not
enough
for
vs
to
say
;
I
doe
but
Iustice
;
I
doe
him
no
wrong
;
I
seeke
but
mine
owne
.
This
cannot
excuse
our
extreame
courses
,
nor
make
our
wicked
wordes
and
workes
warrantable
.
The
times
and
occasions
may
be
such
,
as
may
make
the
seeking
of
our
owne
to
be
theft
;
yea
,
Murther
;
when
it
taketh
away
the
Bread
of
the
poore
which
is
their
liuing
.
We
see
,
how
the
Prophet
maketh
it
vnlawfull
for
all
persons
at
all
times
,
to
require
all
their
debts
of
all
sorts
of
men
.
We
see
,
that
the
Seruant
in
the
Gospell
is
punished
for
requiring
al
his
owne
:
he
cast
his
Fellow-seruant
into
Prison
by
a
warrant
of
Lawe
,
and
a
strict
course
of
Iustice
;
he
exacted
no
more
then
was
due
vnto
him
;
he
required
not
two
hundred
pence
,
when
an
hundred
onely
would
haue
discharged
the
debt
;
yet
himselfe
was
therefore
throwne
into
vtter
darknesse
,
where
shall
be
weeping
and
gnashing
of
teeth
.
For
the
times
may
be
so
hard
,
our
Bretheren
may
be
so
poore
,
and
we
may
be
so
wealthy
,
that
we
ought
to
be
content
to
depart
from
our
right
,
and
to
yeelde
to
the
necessity
of
such
as
are
in
want
,
and
to
say
with
the
Prophet
;
[
g
](A22481-e97910-b)
g
2
King
.
5
,
26
Is
this
a
time
to
take
Money
,
and
to
receiue
Garments
,
and
Oliues
,
and
Vineyards
,
and
Sheepe
,
and
Oxen
,
and
Men-Seruants
,
and
Maid-Seruants
?
The
creditor
could
say
thus
much
for
himself
,
&
lay
this
for
his
defence
,
that
came
to
take
away
the
Children
of
the
poore
Widdow
to
make
them
his
Bond-men
;
He
required
but
his
owne
.
The
Apostle
condemning
the
contentions
that
were
among
the
Corinthians
in
Law-matters
,
saith
;
[
h
](A22481-e97940-b)
h
1
Cor.
6
,
7.
Why
rather
suffer
ye
not
wrong
?
Why
rather
sustaine
ye
not
harme
?
Nay
,
ye
your selues
doe
wrong
and
doe
harme
,
and
that
to
your
Brethren
.
Wherefore
,
when
we
see
mens
pouerty
so
extreame
,
that
they
haue
neede
to
haue
all
forgiuen
vnto
them
,
we
must
be
content
,
not
by
constraint
,
but
willingly
to
loose
sometimes
the
principall
.
It
is
a
silly
shift
to
say
,
I
do
nothing
but
that
which
Law
warranteth
me
:
for
we
must
also
be
able
to
say
;
I
haue
done
nothing
but
that
which
a
good
conscience
hath
warrented
me
;
which
equity
hath
warranted
mee
;
which
loue
hath
warranted
me
;
and
(
that
which
is
more
then
all
the
rest
)
I
haue
doone
nothing
,
but
that
which
the
profession
of
the
Gospell
of
Christ
hath
warranted
me
.
If
we
can
say
this
truely
,
we
haue
comfort
in
God
,
and
peace
in
our
owne
hearts
.
This
is
it
which
the
Apostle
speaketh
touching
himselfe
,
and
his
owne
practise
;
[
i
](A22481-e97960-b)
i
1
Cor.
9
,
12.
Wee
haue
not
vsed
this
power
,
but
suffer
all
thinges
,
that
we
should
not
hinder
the
Gospell
of
Christ
.
We
must
diligentlie
consider
our
calling
,
and
labour
to
bring
forth
the
fruits
of
the
Gospell
,
that
the
name
of
God
be
not
euill
spoken
off
.
[
k
](A22481-e98010-b)
k
Luke
6
,
35.
Ought
to
lend
,
looking
for
nothing
againe
.
Thus
they
bend
their
Scriptures
which
way
they
list
,
not
knowing
what
they
say
,
nor
vnderstanding
the
purpose
of
Christ
.
For
first
,
to
speake
properlie
when
wee
looke
for
nothing
againe
;
we
doe
not
lend
,
but
giue
.
When
a
Man
lendeth
,
he
may
looke
for
his
owne
;
whereas
he
that
giueth
,
doth
it
freelie
.
Againe
,
the
purpose
of
our
Sauiour
is
to
be
considered
,
who
in
that
place
moueth
vs
to
doe
good
one
to
another
,
with
a
single
eye
,
and
with
a
simple
heart
;
not
to
loue
,
because
we
would
be
loued
;
nor
to
do
pleasure
,
because
we
would
receiue
the
like
;
but
to
loue
euen
our
enemies
,
of
whom
we
haue
no
kindnesse
againe
.
For
in
the
wordes
going
before
,
he
saith
;
[
l
](A22481-e98040-b)
l
Luke
6
,
32
,
33
,
34.
If
yee
loue
them
which
loue
you
,
what
thanke
shall
ye
haue
?
For
euen
the
Sinners
loue
those
that
loue
them
,
&c.
And
if
ye
lend
to
them
of
whom
ye
hope
to
receiue
,
what
thank
shall
ye
haue
?
For
euen
the
Sinners
lend
to
Sinners
,
to
receiue
the
like
.
Then
afterward
followeth
the
former
sentence
which
these
men
alledge
;
Loue
yee
your
Enemies
and
doe
good
,
and
lend
,
looking
for
nothing
againe
;
that
is
,
for
no
such
pleasure
at
their
hands
,
doe
not
lend
to
them
at
one
time
,
to
the
end
that
they
may
lend
to
you
another
time
:
for
this
were
to
respect
more
our
owne
commoditie
,
then
their
necessitie
;
and
the
loue
of
our selues
,
more
then
the
loue
we
beare
to
our
Brethren
.
It
standeth
not
with
the
rule
of
Charitie
,
to
giue
away
part
of
our
goods
with
this
condition
,
that
hee
pleasure
vs
in
the
like
with
that
which
he
hath
.
For
these
giue
or
lend
nothing
,
but
to
those
of
whom
they
hope
to
receiue
the
like
;
and
therefore
obey
not
the
counsell
of
Christ
,
that
would
haue
those
called
and
inuited
to
our
Tables
,
which
cannot
bid
vs
againe
,
nor
giue
vs
any
recompence
.
So
then
,
we
must
shew
our selues
willing
to
make
the
poor
partakers
of
that
we
haue
,
although
they
be
not
able
to
doe
the
like
for
vs
.
This
is
it
which
our
Sauiour
meaneth
By
lending
,
and
looking
for
nothing
againe
:
And
thus
much
touching
the
naturall
Interpretation
of
that
place
,
which
these
men
abuse
and
peruert
,
as
they
doe
also
other
Scriptures
.
But
to
leaue
them
,
and
to
returne
to
the
former
matter
;
It
is
a
pernicious
kinde
of
Theft
,
in
former
daies
scarse
heard
off
,
or
at
the
least
not
so
commonly
practised
,
that
men
regard
not
how
great
sums
,
or
what
value
of
other
mens
good
they
get
into
their
handes
.
If
a
man
bee
holpen
in
his
neede
,
and
he
forget
it
;
if
he
doe
not
ackno●…ledge
it
;
if
hee
doe
not
pray
to
God
to
requite
and
recompence
it
,
when
himselfe
hath
no
meanes
to
doe
it
,
hee
abuseth
the
liberalitie
shewed
toward
him
,
and
is
no
better
then
a
Theefe
.
But
to
gather
the
wealth
of
others
to
our selues
,
and
to
borrow
Money
,
or
take
vp
Wares
of
credit
,
as
farre
as
they
can
be
trusted
;
of
one
,
an
hundred
pound
;
of
another
,
fiftie
;
of
one
more
,
and
of
another
lesse
;
neuer
purposing
to
repay
,
but
as
soone
as
they
haue
laid
held
on
it
,
to
breake
vp
,
is
a
more
monstrous
kind
of
robbery
then
the
former
.
For
then
a
report
is
noysed
abroad
that
they
are
Banckrupt
,
and
by
and
by
an
agreement
must
be
sought
with
their
Creditors
,
to
satisfie
them
forsooth
with
the
third
,
with
the
sixt
,
with
the
tenth
part
:
they
purposing
afterward
to
liue
vpon
their
stolne
goods
and
the
labours
of
other
men
;
whereby
oftentimes
it
falleth
out
,
that
many
godly
and
honest
dealing
men
are
vtterly
vndone
,
and
their
poore
Wiues
and
Children
brought
to
great
pouertie
.
It
is
made
a
propertie
of
the
wicked
by
the
Prophet
,
to
make
care
to
borrow
,
but
to
take
no
care
to
restore
.
Psal.
73.
[
m
](A22481-e98090-b)
m
Psal.
37
,
21.
The
wicked
borroweth
and
payeth
not
againe
,
but
the
righteous
is
merciful
and
giueth
.
It
testifies
the
wonderful
care
that
was
among
the
Seruants
of
God
to
make
restitution
,
in
that
when
the
Iron
where-with
one
was
felling
of
a
Tree
fell
into
the
Water
,
he
cryed
out
and
said
;
[
n
](A22481-e98110-b)
n
2
King
.
6
,
5.
Alasse
Maister
it
was
but
borrowed
.
Whereby
it
appeareth
,
he
was
more
troubled
for
the
lacke
and
losse
of
it
,
then
if
it
had
beene
his
owne
.
It
is
likewise
to
be
considered
of
vs
,
which
the
Apostle
Paule
teacheth
.
Rom.
13.
[
o
](A22481-e98150-b)
o
Rom.
13
,
7
,
8
Owe
nothing
to
any
Man
,
but
to
loue
one
another
:
for
he
that
loueth
another
,
hath
fulfilled
the
Law
.
Wherefore
it
standeth
vs
vpon
,
to
restore
the
thinges
we
haue
borrowed
,
and
to
pay
those
to
whom
we
are
indebted
;
albeit
,
it
be
with
the
sale
of
the
necessary
thinges
we
haue
.
The
Widdow
of
the
Sonnes
of
the
Prophets
,
at
the
commaundement
of
Elisha
,
selleth
the
Oyle
that
God
sent
her
to
pay
her
Creditor
:
as
we
see
2.
King
.
4.
for
the
Prophet
said
vnto
her
;
[
p
](A22481-e98190-b)
p
2
Kin.
●
,
4
,
7.
Goe
and
sell
the
Oyle
,
and
pay
them
that
thou
art
in
debt
vnto
,
and
liue
thou
and
thy
Children
vpon
the
rest
.
Where
wee
see
,
God
would
not
haue
the
Creditour
defrauded
,
but
rather
then
the
debt
should
be
vnpaide
,
the
Lord
himselfe
would
pay
it
:
and
the
Prophet
did
not
giue
her
counsell
to
raile
and
rage
against
the
Creditor
;
to
call
him
a
Miser
and
couetous
Cormorant
,
or
to
liue
in
excesse
and
aboundance
,
without
care
to
satisfie
that
debt
which
might
bee
demaunded
:
but
charged
her
first
of
all
to
pay
the
whole
,
and
if
any
were
left
,
she
and
her
Children
should
feede
vpon
the
rest
.
[
q
](A22481-e98230-b)
q
2
Cor.
8
,
12.
willing
minde
,
where
there
is
no
farther
strength
or
better
abilitie
.
Offer
thy
labour
and
seruice
;
shew
thy
repentance
and
remorse
of
conscience
;
testifie
the
truth
of
them
by
thy
sorrow
and
teares
,
and
if
euer
God
make
thee
able
,
thou
must
doe
it
actually
.
[
r
](A22481-e98270-b)
r
Ro.
6
,
21
,
22.
What
fruit
had
ye
then
in
those
things
,
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
:
but
now
being
freed
from
sinne
,
and
made
Seruants
vnto
God
,
ye
haue
your
fruit
in
holinesse
,
and
the
end
euerlasting
life
.
Zacheus
,
Luke
19.
Be
mercifull
toward
them
.
[
s
](A22481-e98400-b)
s
Math.
6
,
14.
Being
assured
of
it
if
we
forgiue
.
He
chargeth
vs
to
forgiue
,
Not
onely
seauen
times
,
[
t
](A22481-e98430-b)
t
Math.
18
,
22.
but
seauenty
times
seauen
times
.
He
instructeth
vs
,
That
if
[
u
](A22481-e98460-b)
u
Luke
17
,
4.
our
Brother
sinne
against
vs
seauenty
times
in
a
day
,
and
seauentie
times
in
a
day
turne
againe
to
vs
,
saying
;
It
repenteth
me
,
we
must
forgiue
him
.
We
haue
not
one
drop
of
that
infinite
mercy
that
is
in
God
,
whose
compassion
is
higher
then
the
Heauens
,
and
greater
then
the
loue
of
Parents
toward
their
Children
.
He
that
commaundeth
mercy
to
others
,
will
not
be
vnmercifull
himselfe
:
and
he
that
forbids
crueltie
to
others
,
will
remember
to
be
mercifull
himselfe
.
It
is
the
greatest
dishonour
done
vnto
God
that
can
be
,
to
doubt
of
his
fauour
,
and
to
call
his
louing
kindnesse
into
question
.
We
must
build
vpon
his
promises
as
vpon
a
stable
and
steadfast
foundation
that
shall
neuer
be
remooued
.
Heauen
and
earth
shall
passe
away
,
[
x
](A22481-e98490-b)
x
Math.
5
,
18.
But
his
word
shall
not
passe
away
.
We
haue
the
word
and
Oath
of
God
,
[
y
](A22481-e98510-b)
y
Hebr.
6
,
18.
as
two
vnchangeable
Witnesses
,
so
that
it
is
vnpossible
that
he
should
lie
,
or
we
be
deceiued
.
We
haue
the
Sacraments
of
God
as
two
Authenticke
Seales
,
to
ratifie
his
promises
,
and
to
make
them
most
sure
vnto
vs
.
We
haue
the
earnest
penny
as
a
certaine
pawne
left
vnto
vs
,
[
z
](A22481-e98520-b)
z
Rom.
8
,
16.
And
the
spirit
of
adoption
testifying
with
our
Spirits
,
that
we
are
the
Sonnes
of
God
.
Wee
haue
the
grace
of
Sanctification
written
in
our
hearts
,
whereby
we
are
dead
to
sinne
,
and
crucified
vnto
the
world
.
Wherefore
,
seeing
we
haue
so
many
waies
to
warrant
his
gracious
goodnesse
vnto
vs
;
why
doe
we
yet
stand
in
doubt
?
and
wherefore
are
our
minds
wauering
in
his
mercies
,
[
a
](A22481-e98550-b)
a
Iames
1
,
6.
As
a
Waue
of
the
Sea
tossed
by
the
violence
of
the
Windes
?
Let
vs
enter
into
our
owne
hearts
,
and
consider
our
owne
dealinges
toward
our
Brethren
.
If
we
finde
our selues
ready
to
forgiue
,
and
inclined
to
remit
the
iniuries
done
vnto
vs
,
and
willing
to
release
,
or
at
least
to
forbear
the
debts
,
that
we
may
worthily
challenge
of
many
our
poore
and
needy
brethren
:
we
may
from
this
compassion
toward
them
,
gather
an
vndoubted
perswasion
(
as
a
necessarie
conclusion
)
to
our selues
,
that
his
mercie
shold
be
extended
in
great
measure
toward
vs
,
&
that
he
will
neuer
forget
his
wonderful
compassion
,
knowing
that
whomsoeuer
he
loueth
,
vndoubtedly
he
loueth
vnto
the
end
.
He
is
neuer
wearie
of
well-doing
,
his
gifts
are
without
repentance
.
He
is
not
as
man
,
that
he
should
lye
;
nor
as
the
Sonne
of
Man
that
he
should
change
,
[
b
](A22481-e98570-b)
b
Iames
1
,
17.
With
whom
is
no
variablenesse
,
nor
shaddow
of
turning
.
We
are
variable
and
vnconstant
,
but
hee
is
alwaies
the
same
,
and
will
make
good
the
words
that
are
gone
out
of
his
owne
mouth
.
[
Let
mee
obtaine
this
pleasure
in
the
Lorde
,
&c.
]
The
Apostle
in
these
wordes
doth
testifie
,
that
these
things
which
he
requested
of
Philemon
were
in
the
Lord
;
that
is
,
agreeable
to
the
will
of
God
.
He
doth
not
craue
them
to
please
himselfe
,
or
to
pleasure
Onesimus
onely
,
but
he
asketh
them
,
because
he
knoweth
that
the
obtaining
of
the
same
will
be
acceptable
to
God
.
Here
then
he
sheweth
what
ought
to
be
the
end
that
we
propound
to
our selues
,
in
making
suites
and
requests
to
others
;
we
must
consider
,
not
so
much
what
may
content
vs
,
as
what
God
commaundeth
and
alloweth
.
Whatsoeuer
thinges
are
true
,
[
b
](A22481-e98680-b)
b
Phil.
4
,
8
,
18.
whatsoeuer
thinges
are
honest
,
whatsoeuer
thinges
are
iust
,
whatsoeuer
thinges
are
pure
,
whatsoeuer
things
are
worthy
loue
,
whatsoeuer
thinges
are
of
good
report
;
if
there
be
any
vertue
,
or
if
there
be
any
praise
,
thinke
on
these
thinges
.
And
afterward
in
the
same
Chapter
,
commending
them
for
a
worke
of
mercy
;
he
sheweth
,
That
it
was
an
odour
that
smelleth
sweete
,
a
Sacrifice
acceptable
and
pleasing
to
God
.
Likewise
Ester
4.
14.
When
Mordecai
would
perswade
Ester
[
c
](A22481-e98740-b)
c
Ester
4
,
14.
to
aduenture
her
credit
and
life
in
the
behalfe
of
the
Church
,
which
was
sold
to
the
mercy
of
the
Sword
,
and
to
the
tyranny
of
the
Enemies
;
hee
sheweth
the
equity
and
lawfulnesse
of
it
,
though
it
were
dangerous
for
her
,
and
threatned
death
vnto
her
;
Who
knoweth
whether
thou
art
come
to
the
Kingdome
for
such
a
time
?
As
if
he
should
say
;
Thou
owest
this
duty
to
God
and
seruice
to
his
Church
,
being
aduanced
to
the
Kingdome
for
this
end
and
purpose
,
and
therefore
it
is
well-pleasing
in
his
sight
.
Thus
doth
Nehemiah
exhort
the
Rich
and
the
Rulers
among
the
peoole
,
to
restore
the
Landes
,
the
Vine-yards
,
the
Oliues
,
the
Houses
,
together
,
with
the
hundred
part
of
the
Siluer
,
and
of
the
Corn
,
and
of
the
Wine
,
and
of
the
Oyle
that
they
exacted
of
them
;
shewing
,
that
in
so
doing
,
[
d
](A22481-e98770-b)
d
Nehe.
5
,
9
,
11
,
12.
They
should
walk
in
the
feare
of
God
,
and
redeeme
themselues
from
the
reproach
of
the
Heathen
.
Thus
the
Apostle
perswadeth
the
Thessalonians
to
sanctification
,
[
e
](A22481-e98800-b)
e
1
Thes.
4
,
3
,
7
Because
it
is
the
will
and
pleasure
of
God
,
who
hath
not
called
vs
to
vncleannesse
,
but
vnto
holinesse
.
By
all
these
consents
,
as
by
most
strong
Euidences
and
firme
Witnesses
it
appeareth
,
that
we
ought
to
haue
the
warrant
of
Gods
word
and
approoued
will
,
to
allow
whatsoeuer
we
require
or
prouoke
others
to
doe
.
[
f
](A22481-e98840-b)
f
1
Cor.
13
,
6.
It
reioyceth
not
in
Iniquity
,
but
reioyceth
in
the
truth
.
It
is
a
good
&
sound
note
of
a
right
friend
,
to
request
such
thinges
onely
as
are
iust
and
seemely
.
The
very
Heathen
by
the
light
of
nature
could
[
g
](A22481-e98860-b)
g
Cicer.
de
amicitia
.
see
thus
farre
,
and
teach
how
farre
we
are
bound
to
pleasure
and
profit
our
friends
.
[
h
](A22481-e98920-b)
h
Ester
4
,
13.
knowing
his
request
to
be
honest
and
lawfull
,
would
not
giue
ouer
,
but
continued
his
suit
;
though
hee
were
delayed
,
yet
he
was
not
daunted
;
though
he
were
denyed
,
yet
he
was
not
discouraged
;
but
went
forward
boldlie
,
vntill
he
receiued
a
gracious
aunswere
.
The
like
wee
see
in
the
Woman
of
Canaan
,
who
came
to
Christ
for
her
Daughter
,
that
[
i
](A22481-e98940-b)
i
Math.
15
,
22.
Was
miserably
vexed
with
a
Deuill
;
albeit
,
she
receiued
a
three-fold
repulse
,
or
a
three-fold
delay
;
yet
such
was
her
Faith
,
that
she
would
take
no
denyall
,
but
did
stride
ouer
all
things
that
might
seeme
to
hinder
her
,
and
neuer
would
cease
vntill
shee
had
obtained
her
request
.
Whereby
we
see
,
that
her
honest
request
was
granted
,
and
she
went
not
away
empty
.
[
k
](A22481-e98990-b)
k
Ester
7
,
3.
her
life
giuen
her
,
at
her
petition
,
and
her
people
at
her
request
;
shee
had
it
granted
,
and
more
also
then
she
asked
.
On
the
other
side
,
vnlawfull
and
vngodly
suits
,
do
oftentimes
turne
to
the
confusion
of
such
as
obtaine
them
;
albeit
they
may
florish
for
a
time
,
yet
in
the
end
they
are
snared
with
the
words
of
their
owne
mouth
.
We
see
this
in
the
example
of
Haman
,
who
after
he
was
exalted
in
honour
next
vnto
the
King
,
he
craued
of
the
King
very
earnestlie
,
[
l
](A22481-e99010-b)
l
Ester
3
,
9.
That
all
the
Iewes
should
be
slaine
and
put
to
death
in
one
day
:
this
he
obtained
,
and
preuailed
in
his
suit
,
but
he
neuer
liued
to
put
it
in
execution
,
but
was
hanged
on
the
tree
which
he
had
prouided
and
prepared
for
Mordecai
.
Wherfore
,
seeing
it
is
a
cheefe
and
principall
rule
in
friendship
,
to
request
and
require
onely
honest
thinges
;
seeing
such
requestes
(
though
they
bee
great
)
giue
comfort
and
assurance
of
obtaining
,
and
seeing
they
receiue
a
blessing
at
the
handes
of
God
:
it
followeth
,
that
whatsoeuer
we
prouoke
or
procure
men
to
doe
,
must
haue
a
faire
warrant
,
and
be
agreeable
to
the
will
of
God
.
To
day
.
Are
they
charged
and
commanded
to
haue
mouths
to
speak
vnto
vs
,
and
ought
not
we
to
haue
eares
to
hear
them
,
and
hearts
to
obey
them
?
On
the
other
side
,
it
is
necessary
to
deny
whatsoeuer
is
vniust
,
and
vnhonest
,
and
vnreasonable
,
whatsoeuer
we
are
required
,
and
by
whomsoeuer
we
are
importuned
.
For
as
it
is
a
commendable
vertue
not
to
deny
,
[
m
](A22481-e99080-b)
m
Prou.
3
,
28
or
delay
a
Christian
request
put
vp
vnto
vs
:
so
is
it
as
praise-worthy
,
to
refuse
to
hearken
and
yeelde
to
any
vnlawfull
and
wicked
desire
.
What
though
we
be
deare
friendes
,
or
great
acquaintance
,
or
neere
Brethren
?
What
though
we
haue
a
mutuall
communion
of
good
thinges
among
vs
?
Should
we
therefore
abuse
this
coniunction
that
we
haue
one
with
another
?
It
is
accounted
by
the
Heathen
Philosophers
,
[
n
](A22481-e99090-b)
n
Haec
prima
lex
in
amicitia
sanciatur
,
vt
neque
rogemus
res
turpes
,
nec
faciamus
rogati
,
Cicer
.
de
amicit
.
as
the
first
Law
to
be
obserued
in
friendship
,
that
we
neither
request
things
shamefull
and
dishonest
,
neyther
doe
them
when
we
are
requested
.
It
is
an
absurd
thing
to
imagine
,
that
they
which
refuse
to
gratifie
vs
in
vngodly
things
,
and
to
follow
our
corrupt
minds
,
and
to
be
ready
at
our
pleasure
,
to
call
light
,
darkenesse
,
and
darkenesse
,
light
;
good
euill
,
and
euill
good
;
should
be
saide
to
part
friendship
,
and
to
transgresse
the
limits
of
peace
and
concord
.
For
it
is
a
base
and
blinde
excuse
,
and
a
weake
pretence
,
not
to
bee
allowed
;
for
a
man
,
when
he
hath
done
euill
,
to
confesse
he
did
it
for
his
friendes
cause
,
or
at
his
friendes
request
.
There
is
no
man
so
closely
tyed
vnto
any
,
that
for
their
sakes
he
should
submit
himselfe
to
that
which
is
euill
,
and
so
make
himselfe
partaker
of
their
sinnes
.
There
is
little
difference
betweene
him
that
committeth
euill
,
and
another
that
yeeldeth
to
the
committing
of
it
.
Let
vs
therefore
know
,
that
God
requireth
of
vs
this
dutie
,
to
take
diligent
heed
that
we
giue
no
consent
to
euill
,
nor
incline
our
hearts
to
obey
those
that
would
prouoke
vs
vnto
it
.
They
are
Instruments
of
the
Deuill
,
that
would
draw
vs
to
iniquitie
,
and
pull
vpon
our
owne
heads
,
the
heauy
wrath
and
displeasure
of
God
:
so
that
we
ought
as
much
to
abhorre
them
,
and
to
fly
from
them
,
as
if
we
heard
the
Deuill
himselfe
speake
vnto
vs
,
and
therefore
to
say
vnto
them
;
Come
behinde
mee
Sathan
,
or
auoyde
Sathan
,
thou
art
an
offence
vnto
me
.
We
haue
a
worthy
example
of
this
in
Ioseph
,
when
his
Maisters
Wife
cast
her
eyes
vpon
him
and
saide
;
Lye
with
me
,
he
hearkned
not
vnto
her
,
but
denied
her
request
,
and
refused
to
be
in
her
company
;
Behold
(
saith
hee
)
[
o
](A22481-e99150-b)
o
Gen.
39
,
8
,
9
my
Maister
knoweth
not
what
he
hath
in
the
House
with
me
,
and
hath
committed
all
he
hath
to
mine
hand
:
there
is
no
Man
greater
in
this
House
then
I
:
neither
hath
he
kept
any
thing
from
mee
,
but
onely
thee
,
because
thou
art
his
Wife
:
how
then
can
I
doe
this
great
wickednesse
,
and
so
sinne
against
GOD.
A
Carnall
Man
,
that
is
nothing
else
but
a
Lumpe
of
Nature
,
and
a
Masse
of
Flesh
,
and
an
heape
of
corruption
,
would
maruaile
much
at
the
great
simplicitie
of
Ioseph
in
this
place
,
and
thinke
hee
dealt
like
an
vnwise
man
,
who
by
obeying
his
Mistresse
,
might
haue
gotten
great
honour
,
purchased
much
fauour
,
and
rid
himselfe
from
much
trouble
,
which
afterward
hee
fell
into
;
as
well
through
the
false
accusation
and
information
of
his
Mistresse
,
as
also
through
the
rashnesse
and
hastinesse
of
his
Maister
.
Yea
,
Ioseph
himselfe
,
if
he
had
looked
no
farther
then
to
the
beholding
of
glory
and
prosperity
,
might
haue
reasoned
thus
with
himselfe
;
What
shall
I
doe
in
this
case
?
I
am
in
great
trouble
on
euery
side
.
If
I
doe
not
consent
vnto
her
,
I
shall
be
falsely
accused
,
euilly
intreated
,
hardly
imprisoned
,
and
cruelly
handled
;
I
shall
liue
in
all
woe
and
misery
all
the
daies
of
my
life
:
were
I
not
therefore
better
to
hearken
vnto
her
voyce
,
and
thereby
auoyd
all
these
troubles
that
hang
ouer
mine
head
:
whereas
on
the
other
side
,
I
am
likely
by
her
meanes
,
to
come
to
honor
and
preferment
,
and
to
be
in
greater
credit
in
my
Maisters
House
?
He
doth
not
thus
consent
with
Flesh
and
blood
,
neyther
consent
to
her
filthy
lust
;
to
the
dishour
of
God
;
to
the
iniury
of
his
Maister
;
to
the
blot
of
his
owne
name
;
and
the
wounding
of
his
owne
conscience
:
but
standeth
at
denyance
and
defiance
with
her
,
notwithstanding
her
great
flattery
and
daily
importunity
.
Thus
ought
it
to
be
with
euery
one
of
vs
,
though
it
be
our
Maister
,
our
Gouernour
,
our
Parents
,
our
Friendes
,
we
must
not
yeelde
to
them
in
euill
;
we
must
not
graunt
any
wicked
requestes
that
may
bring
vs
out
of
fauour
with
God
,
and
procure
his
iust
iudgements
to
come
vpon
vs
.
It
were
better
for
vs
to
be
out
of
fauour
with
Men
,
then
out
of
fauour
with
God
:
and
to
fall
into
their
hands
,
then
to
sinne
in
the
sight
of
the
Lord
.
It
were
better
to
endure
a
little
reproach
for
a
small
season
for
well-doing
,
then
to
vndergoe
the
wrath
of
God
for
euer
,
for
euill-doing
.
The
Mother
of
Zebedeus
Children
came
with
her
Sonnes
to
Christ
,
worshipping
him
,
and
desiring
a
certaine
thing
of
him
;
to
wit
,
that
her
two
Sonnes
might
sit
;
the
one
at
his
right
hand
,
and
the
other
at
his
left
hand
in
his
Kingdome
:
he
denyed
them
,
and
sayd
;
[
p
](A22481-e99210-b)
p
Math.
20
,
22
Ye
know
not
what
ye
aske
:
are
ye
able
to
drinke
of
the
Cuppe
that
I
shall
drinke
off
,
and
be
baptized
with
the
Baptisme
that
I
shall
be
baptized
with
all
?
The
like
we
see
in
Peter
and
Iohn
,
when
they
were
commaunded
in
no
wise
to
speake
or
teach
in
the
Name
of
Iesus
,
[
q
](A22481-e99250-b)
q
Actes
4
,
19.
they
aunswered
vnto
them
;
Whether
it
be
right
in
the
sight
of
GOD
to
obey
you
rather
then
God
,
iudge
you
?
This
is
duely
to
be
considered
,
and
carefullie
to
be
practised
of
vs
.
Let
vs
not
bee
carryed
away
with
the
entisements
and
suggestions
of
others
,
knowing
that
if
we
follow
their
direction
and
counsell
in
euill
,
we
shall
incurre
the
same
punnishment
with
them
.
[
r
](A22481-e99320-b)
r
1
Kin.
22
,
18
,
22.
a
small
request
of
him
,
that
Abishag
the
Shunamite
,
might
bee
giuen
to
Adonijah
his
Brother
to
Wife
:
and
the
King
promised
not
to
say
her
nay
:
but
when
he
heard
it
,
he
reuoked
his
promise
,
denyed
his
Mother
,
and
executed
Adonijah
,
as
one
that
aspired
to
the
Kingdome
.
Wherefore
,
shee
was
not
well
aduised
what
shee
asked
.
The
like
we
might
say
of
Herodias
&
her
daughter
.
For
when
Herods
Birthday
was
come
and
kept
,
the
dancing
Minion
pleased
the
eyes
of
a
light
&
lasciuious
King
,
so
that
he
promised
with
an
Oath
,
[
s
](A22481-e99400-b)
s
Mat.
14
,
7
,
8.
That
he
would
giue
her
whatsoeuer
she
should
aske
:
and
she
being
before
instructed
of
her
Mother
,
saide
;
Giue
me
heere
Iohn
Baptistes
head
in
a
Platter
.
The
marke
that
these
lasciuious
Women
sought
after
in
this
request
,
was
the
murthering
and
making
away
of
Iohn
,
which
also
followed
the
giuing
of
this
counsell
,
and
the
asking
of
this
request
.
It
is
an
euill
thing
,
to
make
any
euill
motion
;
yea
,
albeit
no
euill
follow
after
it
,
and
albeit
no
consent
be
giuen
vnto
it
.
It
was
euill
in
Sathan
the
Tempter
,
to
tempt
our
Sauiour
in
the
Wildernsse
;
[
t
](A22481-e99440-b)
t
Iohn
4
,
46.
albeit
hee
found
nothing
in
him
,
and
could
fasten
no
infidelitie
,
no
presumption
,
no
sinne
vpon
him
.
So
is
it
in
his
Instruments
,
although
they
cannot
preuaile
to
seduce
any
vnto
sinne
,
and
draw
them
to
offend
God
;
yet
they
haue
wicked
hearts
and
intents
,
in
laying
snares
and
baites
to
intrap
others
.
Wee
see
this
in
Iosephes
vnchast
Mistresse
,
albeit
shee
could
not
draw
away
his
heart
from
the
feare
of
God
,
nor
weaken
the
Faith
hee
had
in
him
,
yet
her
sinne
was
not
the
lesse
,
nor
her
purpose
any
whit
the
better
.
We
see
this
likewise
in
the
suit
that
Haman
propounded
and
obtained
;
[
u
](A22481-e99470-b)
u
Ester
3
,
9.
If
it
please
the
King
,
let
it
be
written
that
the
Iewes
may
be
destroyed
.
Now
albeit
the
Church
was
deliuered
,
yet
his
mallice
was
insatiable
,
and
in
the
ende
turned
to
his
owne
destruction
.
This
ought
to
terrifie
all
gracelesse
Suppliants
,
that
make
no
choyce
or
conscience
what
they
demaund
:
for
when
they
are
not
carefull
to
desire
such
thinges
as
are
warrantable
and
consonant
to
the
will
and
heauenly
pleasure
of
God
,
their
owne
requestes
doe
many
times
in
the
iust
iudgement
of
God
,
turne
to
their
owne
confusion
.
Wherefore
it
standeth
all
men
vpon
,
to
looke
with
a
single
eye
into
the
cause
which
they
mind
,
before
they
seeke
it
,
and
sue
for
it
;
that
it
be
iust
,
reasonable
,
conscionable
and
honest
:
against
such
,
as
neuer
haue
in
themselues
such
consideration
,
but
so
they
may
speede
in
their
purpose
,
they
regard
not
what
they
desire
.
This
is
a
point
worthy
to
be
marked
of
all
,
especially
of
those
that
depend
vpon
others
to
be
aduanced
and
preferred
.
It
is
a
greeuous
sinne
to
abuse
the
fauour
and
authority
of
others
,
to
bring
their
bad
and
leud
purposes
to
passe
.
It
is
the
manner
of
many
men
that
are
in
credit
with
great
persons
,
to
be
bold
to
sollicite
any
of
them
without
difference
or
due
regard
of
equitie
;
not
considering
the
lawfulnesse
or
vnlawfulnesse
of
the
thing
;
the
making
or
marring
of
others
;
the
doing
of
good
vnto
them
,
or
the
vtter
vndoing
of
them
.
Hence
it
is
,
that
Iohn
Baptist
exhorteth
the
Souldiers
that
came
vnto
him
to
be
instructed
;
[
x
](A22481-e99500-b)
x
Luke
3
,
14.
Doe
violence
to
no
Man
,
neyther
accuse
any
falselie
,
and
be
content
with
your
wages
.
We
must
therefore
take
heed
what
we
aske
,
&
into
what
inconueniences
we
draw
and
driue
others
into
.
Our
requests
must
be
seasoned
with
the
feare
of
God
.
[
y
](A22481-e99560-b)
y
Eph.
6
,
9.
That
he
also
hath
a
Maister
in
heauen
.
The
Father
must
consider
that
he
also
hath
a
Father
which
is
in
Heauen
.
Such
as
are
inferiours
,
are
not
bound
to
yeelde
an
absolute
obedience
in
all
thinges
,
but
they
are
tyed
to
obey
their
Superiors
,
so
farre
as
they
do
not
disobey
the
Superior
power
,
which
is
aboue
all
power
in
Heauen
and
earth
.
Whatsoeuer
they
are
commaunded
to
do
,
can
bind
the
conscience
no
farther
then
standeth
with
the
pleasure
of
God
.
It
is
not
enough
for
them
to
say
;
I
was
moued
to
it
by
others
;
I
was
commanded
to
do
it
;
it
lay
not
in
my
power
to
preuent
it
or
resist
it
;
I
am
vnder
the
iurisdiction
of
others
,
and
am
tyed
to
obey
.
This
will
not
goe
for
currant
payment
,
but
beareth
a
counterfeit
stampe
;
it
is
like
the
Figge-leaues
of
Adam
where-with
he
couered
himselfe
,
which
serued
his
turne
well
enough
,
vntill
God
came
to
examine
him
,
and
to
enter
into
iudgement
with
him
.
So
these
weake
excuses
,
seeme
wise
reasons
to
iustifie
our
wicked
obedience
,
vntill
they
come
to
be
searched
and
sifted
by
the
light
of
Gods
word
.
For
this
cause
the
Apostle
teaching
subiection
to
Parents
,
saith
;
[
z
](A22481-e99590-b)
z
Ephe.
6.
1.
Children
,
obey
your
Parents
in
the
Lord
,
for
this
is
right
.
Whereby
we
learne
,
how
to
vnderstand
that
precept
which
seemeth
to
exact
a
generall
or
vniuersall
obedience
,
Coloss.
3.
Children
,
obey
your
Parents
in
all
thinges
;
namely
,
that
it
must
be
in
good
and
lawfull
things
.
In
like
manner
,
as
the
obedience
of
Inferiours
is
instinted
and
restrained
,
not
left
at
randome
and
at
libertie
;
so
the
iurisdiction
of
such
as
are
in
Superiour
places
,
is
not
so
great
,
as
to
tyrannize
ouer
mens
consciences
,
to
require
what
they
please
,
and
to
commaund
what
seemeth
good
in
their
own
eies
;
but
it
must
know
the
bounds
that
God
hath
appointed
,
and
not
exceede
the
same
.
This
made
the
Apostle
say
to
the
Church
of
the
Corinthians
,
[
a
](A22481-e99650-b)
a
1
Cor.
11
,
1
Be
ye
followers
of
me
,
as
I
am
of
Christ
.
He
chargeth
them
to
goe
no
farther
with
him
,
then
they
saw
him
to
walke
with
Christ
;
and
therefore
in
another
place
he
sheweth
,
[
b
](A22481-e99670-b)
b
Gal.
1
,
9.
That
if
any
Man
or
any
Angell
from
Heauen
should
Preach
otherwise
then
they
had
receiued
,
he
must
be
holden
accursed
.
This
serueth
to
reprooue
all
such
as
binde
their
Inferiours
to
doe
whatsoeuer
they
commaund
.
This
is
to
set
vppe
our selues
in
stead
of
GOD.
Absolute
obedience
in
all
thinges
without
restraint
is
due
to
none
,
but
vnto
him
that
hath
an
absolute
power
and
commaund
ouer
all
Creatures
.
His
authoritie
is
infinite
,
and
receiueth
no
limitation
.
As
for
the
Sonnes
of
men
,
how
great
soeuer
their
power
be
;
yet
it
is
finite
,
and
it
vrgeth
vs
no
farther
,
then
they
haue
warrant
to
commaund
vs
.
Wherefore
,
they
are
greatly
deceiued
,
and
take
too
much
vpon
them
,
that
thinke
themselues
abused
,
their
places
contemned
,
and
their
authority
diminished
,
when
they
are
not
in
all
things
obeyed
.
Nay
,
they
themselues
doe
not
sufficiently
know
themselues
,
nor
their
high
callings
,
that
looke
for
more
then
is
due
vnto
them
,
and
require
of
their
Inferiours
,
so
much
as
they
with
a
good
conscience
cannot
performe
.
These
are
they
that
say
;
Doe
they
not
owe
vs
a
dutie
?
Are
they
not
vnder
vs
?
Haue
not
wee
power
ouer
them
?
May
not
we
commaund
subiection
and
obedience
vnto
vs
?
True
it
is
,
all
reuerence
and
obedience
is
due
vnto
them
in
the
Lorde
;
but
if
they
will
haue
subiection
against
the
Lord
,
and
against
his
will
,
they
forget
their
places
,
they
take
too
much
vppon
them
,
and
they
vsurpe
a
Dominion
that
was
neuer
committed
and
communicated
vnto
them
.
Let
all
that
are
in
authoritie
,
beware
of
this
pride
of
hart
,
and
aduancing
themselues
aboue
that
which
ought
to
be
in
them
.
This
we
see
to
haue
beene
in
Saule
,
as
he
persecuted
Dauid
from
place
to
place
,
so
he
commaunded
[
c
](A22481-e99740-b)
c
1
Sam.
22
,
17
the
Sergeants
that
stood
about
him
,
To
turne
and
slay
the
Priestes
of
the
Lorde
;
as
if
they
were
bound
to
doe
it
at
his
desire
.
The
like
appeareth
in
Absalom
,
when
he
would
satisfie
his
owne
mallice
,
and
reuenge
the
dishonour
done
to
his
Sister
Tamar
,
[
d
](A22481-e99780-b)
d
2
Sam.
13
,
28
he
commaunded
his
seruants
,
saying
;
Marke
now
when
Amnons
heart
is
merry
with
Wine
,
and
when
I
say
vnto
you
;
Smite
Amnon
;
kill
him
,
feare
not
,
for
haue
not
I
commaunded
you
?
Be
bold
therefore
,
and
play
the
Men.
He
doth
not
goe
about
to
perswade
their
consciences
of
the
lawfulnesse
of
the
fact
,
but
he
is
blinde
himselfe
,
and
seeketh
to
blinde
the
eyes
of
other
;
he
is
carried
away
with
mallice
,
and
filleth
the
handes
of
others
with
blood
.
Thus
are
the
wicked
possessed
with
pride
,
and
presume
in
the
height
of
their
iniquity
,
that
all
their
vngodly
commaundements
whatsoeuer
,
are
to
be
obeyed
.
But
as
they
are
reprooued
that
execute
whatsoeuer
they
are
required
to
doe
;
so
are
they
reprehended
,
that
will
require
euery
thing
that
they
list
,
to
glut
their
owne
anger
and
mallice
.
They
that
do
commaund
,
and
such
as
are
commaunded
,
are
both
culpable
of
iudgement
.
Saul
,
in
commaunding
to
slay
the
Priestes
of
the
Lord
,
was
an
horrible
Murtherer
;
so
was
also
Doeg
,
the
Executioner
of
it
.
Absalom
charging
his
Seruants
to
kill
his
Brother
,
was
a
detestible
Parricide
;
so
also
the
Seruants
had
their
handes
defiled
with
blood
that
obeyed
his
commaundement
.
Let
vs
therefore
all
of
vs
remember
the
rule
of
the
Apostle
.
2
Cor.
13.
8.
[
e
](A22481-e99840-b)
e
2
Cor.
13
,
8.
We
cannot
doe
any
thing
against
the
truth
,
but
for
the
truth
:
So
let
all
Superiors
say
;
We
can
commaund
nothing
against
the
Lord
,
but
for
the
Lord
.
And
let
all
Inferiours
say
;
we
cannot
obey
against
the
Lord
,
but
in
the
Lord
;
and
whether
it
be
better
to
obey
God
or
Man
,
iudge
you
.
We
must
all
consider
,
before
we
require
obedience
,
what
it
is
that
wee
would
haue
done
,
that
we
may
haue
warrant
to
exact
it
;
and
others
comfort
to
execute
it
.
[
Refresh
my
Bowels
in
the
Lord
.
]
This
is
another
variable
phrase
,
whereby
the
Apostle
requireth
,
that
Onesimus
be
receiued
againe
into
his
Maisters
seruice
.
This
earnestnesse
for
him
argueth
,
both
that
the
Man
before
his
calling
was
most
wicked
;
but
now
after
his
conuersion
,
was
turned
to
bee
most
godlie
and
religious
:
besides
,
that
his
Maisters
heart
was
wonderfullie
estranged
from
him
.
So
then
,
wee
are
heerein
to
consider
two
thinges
:
first
,
that
vnlesse
he
had
greatly
wronged
his
Maister
,
and
done
him
iniurie
in
some
heynous
manner
,
the
Apostle
would
not
haue
been
so
vehement
,
nor
haue
doubled
his
request
for
him
.
Secondlie
,
vnlesse
he
had
beene
throughlie
assured
and
perswaded
of
his
vnfained
repentance
,
doubtlesse
he
would
neuer
haue
pleaded
his
cause
with
such
effectuall
Reasons
,
earnest
asseuerations
,
and
often
repetitions
.
Now
,
in
these
wordes
of
comforting
and
refreshing
his
Bowels
,
he
witnesseth
;
that
he
should
receiue
exceeding
great
ioy
,
if
Philemon
would
release
Onesimus
,
and
receiue
him
into
his
loue
and
fauour
againe
,
as
he
desired
of
him
.
[
e
](A22481-e100000-b)
e
Exod.
18
,
9.
Iethro
reioyced
at
all
the
goodnesse
which
the
Lord
had
shewed
to
Israell
,
and
because
he
had
deliuered
them
out
of
the
hand
of
the
Aegiptians
.
The
like
appeareth
in
the
Virgine
Marie
,
Luke
1.
39.
[
f
](A22481-e100030-b)
f
Luke
1
,
39.
She
arose
in
those
daies
and
went
into
the
Hill
Countrey
with
hast
,
to
a
Cittie
of
Iudah
,
she
entred
into
the
House
of
Zacharie
,
and
saluted
Elizabeth
.
They
had
both
tasted
of
Gods
great
mercie
,
and
had
experience
of
his
mightie
power
:
Elizabeth
conceiued
in
her
olde
age
:
Marie
conceiued
being
a
Virgine
,
and
One
of
them
reioyced
with
the
other
,
in
a
mutuall
feeling
;
not
onelie
of
the
goodnesse
of
GOD
toward
themselues
,
but
of
his
louing
kindnesse
toward
each
other
.
The
same
we
see
afterward
,
[
g
](A22481-e100080-b)
g
Luke
1
,
57
,
58.
When
Elizabeths
time
was
fulfilled
that
she
should
be
deliuered
,
shee
brought
foorth
a
Sonne
:
and
her
Neighbours
and
Cozins
heard
tell
how
the
Lord
had
shewed
his
great
mercie
vppon
her
,
and
they
reioyced
with
her
.
The
same
affection
did
the
Angell
fore-shew
to
Zachary
to
be
at
his
birth
;
as
appeareth
in
the
former
part
of
the
same
Chapter
,
Luke
1.
14.
[
h
](A22481-e100110-b)
h
Luke
1
,
14.
Thou
shalt
haue
ioy
and
gladnesse
,
and
many
shall
reioyce
at
his
Birth
.
The
Apostle
Iohn
testifyeth
,
that
He
reioyced
greatlie
,
when
he
found
the
Children
of
the
elect
Ladie
[
i
](A22481-e100150-b)
i
2
Iohn
4.
walking
in
the
truth
.
So
the
Apostle
Paule
writing
vnto
the
Thessalonians
,
one
of
the
most
excellent
Churches
that
euer
was
planted
,
[
k
](A22481-e100190-b)
k
1
Thes.
2.
calleth
them
His
Ioy
,
his
Crowne
,
his
Glorie
.
By
all
these
examples
wee
may
see
,
that
men
ought
greatly
to
reioyce
and
bee
glad
when
they
behold
any
good
to
befall
their
Brethren
.
[
l
](A22481-e100230-b)
l
Rom.
12
,
16
Be
of
like
affection
one
toward
another
,
be
not
high
minded
,
&c.
Wee
haue
many
members
in
one
Bodie
,
and
all
Members
haue
not
one
office
:
so
we
being
many
,
are
one
bodie
in
Christ
,
and
euerie
one
,
one
anothers
Members
.
Seeing
then
,
we
are
so
neerelie
coupled
together
,
our
ioy
ought
not
to
bee
priuate
to
our
owne
selues
,
but
mutuall
.
[
m
](A22481-e100280-b)
m
1
Cor.
13
,
6
Loue
reioyceth
not
in
Iniquity
,
but
reioyceth
in
the
truth
.
So
then
,
forasmuch
as
we
are
members
one
of
another
,
and
that
wheresoeuer
and
in
whomsoeuer
true
loue
is
to
bee
found
,
there
will
also
follow
a
reioycing
in
the
good
thinges
that
befall
vnto
him
whom
we
loue
:
we
may
well
conclude
,
that
when
wee
see
God
any
way
good
and
gratious
to
our
Bretheren
,
whether
it
be
in
matters
of
this
life
,
or
in
thinges
belonging
to
the
life
to
come
,
we
ought
to
reioyce
and
to
be
glad
thereat
.
Reioyce
with
them
that
reioyce
,
[
n
](A22481-e100350-b)
n
Rom.
12
,
15
and
weepe
with
them
that
weepe
.
This
serueth
to
reprooue
such
as
are
dull
and
senselesse
,
that
they
cannot
reioyce
at
any
grace
or
blessing
bestowed
vpon
their
Brethren
,
they
are
not
affected
at
it
,
they
care
not
for
it
,
they
delight
not
in
it
,
they
are
not
comforted
by
it
.
This
deadnesse
of
Spirit
turneth
vs
into
the
Nature
of
Beastes
;
nay
,
maketh
vs
worse
then
brute
Beasts
,
who
are
not
wholly
without
naturall
affections
.
It
is
made
a
note
of
a
ve●…
wicked
and
vngodlie
Man
,
[
o
](A22481-e100370-b)
o
Rom.
1.
30.
To
be
without
naturall
affection
,
and
to
be
mercilesse
.
The
Apostle
chargeth
vs
,
[
p
](A22481-e100390-b)
p
Rom.
12
,
10.
To
be
affectioned
to
loue
one
another
with
brotherlie
loue
.
If
a
Man
should
bee
smitten
and
wounded
,
haue
Pinnes
or
Bodkins
thrust
into
him
,
and
yet
neuer
stirre
,
or
mooue
,
or
wagge
at
it
,
all
men
would
conclude
he
were
past
feeling
,
and
without
life
,
and
approaching
to
death
.
So
is
it
with
vs
,
if
we
can
behold
the
miseries
of
our
Bretheren
,
and
neuer
be
touched
at
it
,
nor
troubled
with
it
,
we
are
as
dead
men
,
and
as
rotten
members
.
Secondly
,
if
it
make
against
them
that
are
as
stockes
and
stones
,
and
are
neuer
a
whit
mooued
or
cheered
at
the
prosperous
estate
of
their
Christian
Brethren
;
then
they
are
much
more
to
be
reprehended
,
that
reioyce
at
the
ruine
and
downefall
of
others
,
reproaching
them
,
insulting
vpon
them
,
laughing
them
to
scorne
.
These
men
haue
no
sparke
of
true
humanity
,
but
are
destitute
of
all
Charitie
,
which
ought
to
abound
in
vs
toward
those
that
are
in
miserie
.
These
are
farre
from
beeing
greeued
at
other
mens
troubles
,
that
after
a
sort
feede
vpon
them
,
and
make
a
sport
at
them
.
If
we
were
in
trouble
,
and
any
should
thus
deale
with
vs
,
that
is
;
not
pittie
vs
,
but
make
a
pastime
of
vs
;
not
comfort
vs
,
but
deride
vs
;
not
mourne
with
vs
,
but
scoffe
at
vs
;
we
would
thinke
our selues
greatly
abused
and
iniured
at
their
hands
.
That
which
we
could
not
haue
men
offer
vnto
vs
,
that
we
ought
not
to
doe
vnto
them
;
according
to
the
rule
of
Christ
our
Sauiour
,
Math.
7.
12.
[
q
](A22481-e100420-b)
q
Math.
7
,
12.
Whatsoeuer
ye
would
that
men
should
doe
to
you
,
euen
so
doe
you
to
them
:
for
this
is
the
Law
and
the
Prophets
.
This
is
the
substaunce
of
the
second
Table
:
And
thus
farre
did
diuers
of
the
Heathen
see
.
They
saw
this
to
be
a
very
great
crueltie
,
and
a
sauage
and
brutish
vsage
of
men
,
to
throwe
them
downe
that
are
readie
to
fall
,
and
to
cast
them
flat
on
their
faces
that
beginne
to
stumble
.
If
these
Men
did
but
consider
that
all
troubles
are
of
GOD
,
and
that
no
troubles
befall
to
others
,
but
are
incident
to
the
Nature
of
Man
,
and
may
come
vpon
our
owne
heads
,
it
would
be
an
effectuall
meanes
to
hold
vs
backe
from
iesting
and
scorning
at
others
,
in
as
much
as
it
bringeth
the
wrath
of
God
vpon
vs
and
our
posterity
.
Abraham
,
Lot
,
Nehemiah
,
Dauid
,
and
diuers
others
,
who
were
both
carefull
to
succour
and
releeue
such
as
were
in
distresse
,
and
watchfull
to
informe
themselues
of
the
wantes
and
necessities
of
their
Bretheren
.
And
thus
wee
may
see
how
one
Church
prouideth
for
another
,
as
the
Church
of
Antioch
,
of
Macedonia
,
and
of
Corinth
,
[
q
](A22481-e100510-b)
q
2
Cor.
8
,
&
9.
for
the
poore
afflicted
Members
of
Christ
that
were
at
Ierusalem
.
This
reproueth
such
,
as
albeit
they
see
the
troubles
of
the
Church
with
their
eies
,
and
heare
the
complaint
of
the
poore
with
their
eares
,
yet
shut
their
eyes
,
and
stop
their
eares
,
and
passe
by
them
,
as
the
Priest
and
Leuite
did
,
when
they
saw
him
that
fell
vpon
Theeues
lie
wounded
and
halfe
dead
.
These
shal
finde
as
little
mercy
at
the
hands
of
God
,
as
they
shew
to
their
afflicted
and
distressed
brethren
.
If
then
we
would
find
mercie
in
time
of
need
,
let
vs
shew
mercy
and
comfort
in
the
time
of
calamity
,
when
our
Friends
,
our
Neighbors
,
our
Kindred
are
in
trouble
.
And
albeit
we
neuer
see
our
Bretheren
lie
in
their
affliction
,
nor
ouer-whelmed
with
sorrow
,
that
we
should
succor
them
,
yet
are
we
not
thereby
iustified
and
discharged
,
vnlesse
wee
also
haue
bin
carefull
to
enquire
of
others
how
they
do
,
what
they
want
,
and
wherein
they
stand
in
neede
of
our
helpe
.
It
is
recorded
of
Abraham
and
Lot
,
that
while
they
offered
their
seruice
to
entertaine
strangers
,
[
r
](A22481-e100550-b)
r
Ge.
18
,
&
19
Heb.
13
,
2
,
3.
Nehemiah
●
.
they
receiued
Angels
into
their
houses
at
vnawares
.
When
Nehemiah
met
with
some
of
his
Brethren
that
came
from
Ierusalem
,
he
tarried
not
vntill
they
made
relation
of
the
estate
of
the
Church
,
to
testifie
his
zeale
to
Gods
worshippe
,
his
loue
to
the
poore
Saints
,
his
desire
of
the
prosperity
of
the
faithfull
,
but
hee
preuented
them
,
and
asked
earnestly
of
their
welfare
.
Thus
did
Dauid
remember
the
kindnesse
betweene
him
and
Ionathan
,
and
forgat
not
to
shewe
it
to
his
posterity
,
and
to
the
house
of
Saule
:
and
albeit
hee
had
dealt
graciously
and
mercifully
with
many
,
yet
he
called
for
more
,
and
left
none
of
them
vnregarded
.
Let
this
affection
rule
in
vs
,
and
draw
out
of
vs
this
testimony
of
a
louing
heart
.
Many
there
are
,
that
will
seeme
to
bee
friends
of
the
Church
,
and
to
regard
the
good
thereof
,
and
when
helpe
is
craued
of
them
,
will
not
bee
behind
hand
to
deale
liberally
toward
the
releeuing
therof
.
This
is
a
good
beginning
,
and
a
commendable
vertue
which
is
to
be
cherrished
in
them
,
for
there
are
hundreds
and
thousands
that
neuer
come
so
farre
,
nor
proceede
to
this
steppe
,
but
declare
themselues
either
open
enemies
,
or
sencelesse
Newters
,
that
looke
onely
to
them-selues
,
but
haue
no
feeling
of
the
estate
of
others
.
Neuerthelesse
,
if
God
haue
giuen
vnto
vs
a
bountifull
hand
,
wee
must
not
rest
there
,
and
stand
at
a
stay
,
wee
must
learne
a
farther
lesson
,
and
ascend
vp
higher
,
and
shew
more
loue
to
the
Church
,
then
to
giue
to
them
that
aske
,
and
to
succour
such
as
we
see
in
necessity
;
for
we
must
giue
an
account
of
a
farther
duty
,
euen
vse
our
tongues
that
God
hath
giuen
vs
to
enforme
our selues
in
the
knowledge
of
their
condition
that
we
see
not
,
that
are
absent
from
vs
,
that
are
vnknowne
vnto
vs
.
We
see
how
desirous
and
greedy
men
are
of
newes
,
and
to
enquire
of
Trauellers
the
estate
of
places
and
persons
,
that
they
may
seeme
to
bee
ignoraunt
of
nothing
:
and
in
this
they
are
very
Athenians
,
[
s
](A22481-e100640-b)
s
Acts
17
,
21.
who
gaue
themselues
to
nothing
else
,
but
eyther
to
tell
,
or
to
heare
some
newes
.
But
this
desire
of
nouelty
,
argueth
the
vanitie
of
our
minds
,
or
serueth
to
the
delight
of
the
outwarde
man
,
or
at
the
farthest
bringeth
with
it
onely
a
momentary
pleasure
,
and
slender
profite
.
If
we
would
know
such
newes
as
may
delight
our selues
and
others
,
and
bring
great
pleasure
,
and
greater
profit
both
to
our selues
and
others
,
let
vs
inquire
how
the
poore
people
of
God
do
,
let
vs
aske
of
their
welfare
,
let
vs
vse
all
meanes
to
know
their
estate
;
this
shall
be
well
pleasing
to
God
,
comfortable
to
our selues
,
profitable
to
the
Church
,
and
auayleable
to
stir
vp
others
to
follow
our
example
.
[
s
](A22481-e100680-b)
s
Herod
.
in
Clio.
custome
for
men
to
celebtate
and
solemnize
their
birth
day
,
the
day
wherein
they
were
borne
and
brought
forth
into
the
world
:
and
we
haue
one
example
of
it
in
the
Gospell
,
of
Herod
,
[
t
](A22481-e100710-b)
t
Math.
14
,
6.
Marke
6
,
21
,
who
when
his
birth
day
was
kept
,
made
a
Banquet
to
his
Princes
and
Captaines
,
and
chiefe
estates
of
Galile
.
If
this
were
vsed
among
the
Heathen
,
to
retaine
in
memory
the
rememberance
of
that
time
,
wherein
it
was
saide
,
A
Man-child
is
borne
into
the
world
,
how
much
more
ought
we
that
are
Christians
,
to
make
the
day
of
our
new
byrth
,
a
day
of
ioy
and
gladnesse
,
a
day
of
mirth
and
delight
,
a
day
of
feasting
and
reioysing
in
the
Lord
,
wherein
we
haue
beene
borne
againe
,
and
made
the
Children
of
God
.
For
the
first
birth
is
vnto
death
;
the
second
,
is
vnto
life
.
The
first
birth
giueth
vs
a
being
;
the
second
,
giueth
vs
a
good
being
in
God
;
the
first
birth
is
to
condemnation
,
the
second
birth
is
to
saluation
.
By
the
first
birth
we
are
made
the
vessels
of
wrath
;
by
the
second
,
wee
are
made
the
heyres
of
the
heauenly
kingdome
.
The
first
birth
[
u
](A22481-e100740-b)
u
Ezek.
16.
1
,
2
is
in
vncleannesse
;
the
second
birth
is
in
righteousnesse
,
and
in
true
holinesse
.
By
the
first
birth
,
we
beare
the
Image
of
the
first
Adam
;
by
the
second
,
wee
beare
the
Image
of
Christ
the
second
Adam
.
By
the
first
birth
,
we
can
do
nothing
but
euill
,
[
x
](A22481-e100770-b)
x
Gen.
6
,
5.
inasmuch
as
the
immaginations
of
the
thoughts
of
our
heartes
,
are
onely
euill
continually
;
by
the
second
birth
,
we
are
enabled
and
strengthened
by
the
spirit
to
do
good
,
and
to
walke
in
the
wayes
of
God
that
are
well
pleasing
in
his
sight
;
so
that
this
ought
to
bee
much
more
esteemed
of
vs
,
then
the
former
,
and
to
comfort
vs
aboue
all
thinges
and
times
in
the
world
.
We
see
this
in
the
example
of
Zaccheus
,
[
y
](A22481-e100790-b)
y
Luke
19
,
6.
who
at
his
newe
birth
was
comforted
exceedingly
,
he
receiued
Christ
Iesus
ioyfully
,
he
acknowledged
him
as
the
Father
that
begat
him
willingly
:
hee
made
a
great
feast
for
gladnesse
,
and
gaue
great
guifts
to
the
poore
,
with
al
alacrity
.
The
like
appeareth
in
the
Iaylor
,
recorded
in
the
Acts
of
the
Apostles
,
[
z
](A22481-e100800-b)
z
Acts.
16
,
32
,
33.
Who
being
conuerted
,
at
the
same
time
he
tooke
his
two
Fathers
,
Paule
&
Silas
,
and
washed
their
wounds
;
he
set
meat
before
them
,
&
reioysed
greatly
with
all
his
houshold
.
We
ought
therefore
to
know
them
that
haue
begotten
vs
in
the
Lord
,
and
haue
bin
Instruments
of
our
conuersion
.
These
examples
serue
as
a
reproofe
against
those
,
that
neuer
had
knowledge
either
of
the
time
when
,
or
of
the
place
where
,
or
of
the
maner
how
,
or
of
the
person
by
whom
they
were
conuerted
and
begotten
againe
as
new
borne
babes
in
Christ
;
that
neuer
had
the
feeling
of
this
grace
of
regeneration
.
This
is
a
wretched
condition
,
and
a
fearfull
signe
,
that
they
sauour
stil
of
the
flesh
,
and
lie
in
the
corruptions
of
the
old
Adam
,
and
knowe
not
what
a
second
birth
meaneth
.
Thus
it
was
with
Nicodemus
,
[
a
](A22481-e100850-b)
a
Iohn
3
,
1
,
3
,
4
a
man
of
the
Pharisies
,
a
Ruler
of
the
Iewes
,
and
a
Teacher
of
Israel
,
when
Christ
had
taught
him
,
That
except
a
Man
be
borne
againe
,
he
cannot
see
the
Kingdome
of
God
,
hee
answered
,
How
can
a
man
be
borne
which
is
olde
?
Can
hee
enter
into
his
Mothers
wombe
againe
,
and
be
borne
?
We
see
in
al
Churches
there
is
an
order
appointed
(
and
to
good
purpose
)
that
a
note
should
bee
taken
,
and
a
Register
kept
of
our
birth
,
and
the
birth
of
our
Children
.
If
there
bee
a
good
vse
of
this
,
much
more
benefit
and
comfort
shal
we
find
by
the
recording
of
our
second
birth
,
of
our
life
in
God
,
and
our
dying
to
sinne
,
by
remembering
the
time
,
the
place
,
the
party
,
&
other
such
like
circumstances
,
to
the
euerlasting
peace
of
our
owne
Consciences
,
by
whom
we
haue
beene
brought
to
this
life
.
And
indeede
it
is
vnpossible
that
euer
we
should
reioyce
at
the
conuersion
of
a
sinner
,
except
wee
haue
learned
to
conceiue
great
ioy
and
gladnesse
,
when
our
hearts
are
opened
and
softned
to
receiue
the
Graces
of
God
into
them
.
Reioyce
in
the
Lord
alwaies
,
againe
I
say
reioyce
.
This
vse
which
now
wee
vrge
of
this
Doctrine
,
is
expressely
confirmed
and
concluded
in
the
practise
of
Iethro
,
as
we
see
,
Exod.
18
,
10
,
11.
before
remembred
vnto
vs
:
so
soone
as
he
had
testified
his
reioysing
;
at
all
the
goodnesse
which
the
Lorde
had
shewed
to
Israell
,
immediately
he
saide
,
Blessed
be
the
Lord
,
who
hath
deliuered
you
out
of
the
hand
of
the
Egiptians
,
and
out
of
the
hand
of
Pharaoh
:
who
hath
also
deliuered
the
people
from
vnder
the
hand
of
the
Egyptians
:
now
I
knowe
,
that
the
Lord
is
greater
then
all
the
Gods
,
for
as
they
haue
dealt
proudly
with
them
,
so
are
they
recompensed
.
Thus
Moses
declareth
,
that
the
great
workes
and
wonders
that
God
had
shewed
to
Israell
,
wrought
great
ioy
of
heart
in
Iethro
his
Father
in
Lawe
;
but
he
rested
not
there
,
nor
stayed
in
an
outward
reioysing
;
his
ioy
did
end
in
thankesgiuing
,
which
sanctifieth
all
our
mirth
and
gladnesse
.
For
if
our
mouths
be
filled
with
laughter
,
and
our
tongue
with
ioy
,
and
yet
God
bee
shut
out
of
our
minds
,
there
is
nothing
in
vs
,
but
pride
and
prophannesse
of
hart
.
Then
is
our
mirth
true
mirth
;
and
our
ioyfulnesse
true
gladnesse
;
when
God
is
al
in
all
,
when
we
acknowledge
him
to
bee
the
author
of
it
.
This
appeareth
in
the
people
,
[
b
](A22481-e101010-b)
b
Ps.
126
,
1
,
2
,
3
when
God
brought
againe
the
captiuity
of
Syon
,
They
were
like
them
that
dreame
,
and
became
very
ioyfull
:
Then
said
they
among
the
Heathen
,
The
Lord
hath
done
great
things
for
them
;
the
Lord
hath
done
great
things
for
vs
,
whereof
we
reioyce
.
Where
we
see
,
that
their
ioy
of
heart
was
accompanied
with
giuing
of
thankes
.
The
like
wee
might
say
of
Melchizedek
King
of
Shalem
,
and
Priest
of
the
most
high
God
,
who
met
Abraham
returning
from
the
slaughter
of
the
Kinges
,
and
blessed
him
,
saying
;
[
c
](A22481-e101060-b)
c
Gen.
14
,
19.
Blessed
art
thou
Abram
,
of
God
,
most
high
possessor
of
Heauen
and
Earth
,
and
blessed
be
the
most
high
God
,
which
hath
deliuered
thine
enemies
into
thine
hand
.
This
reproueth
those
that
know
no
ioy
,
but
that
which
is
fleshly
,
like
vnto
themselues
,
who
as
they
are
carnall
,
so
they
reioyce
in
nothing
but
that
which
is
carnall
.
The
end
of
this
ioy
is
heauinesse
.
It
is
the
faithful
onely
that
are
of
God
in
Christ
Iesus
,
that
can
truly
reioyce
and
be
merrie
from
the
heart
:
as
for
the
ioy
of
others
,
it
is
but
from
the
teeth
and
tongue
outwardly
,
it
commeth
not
from
the
inward
parts
.
This
the
Prophet
teacheth
,
Psal.
32
,
21.
and
33
,
1.
Be
glad
ye
righteous
,
and
reioyce
in
the
Lord
:
and
be
ioyfull
al
ye
that
are
vpright
in
heart
:
Thereby
declaring
,
that
the
vngodly
and
prophane
men
of
the
Worlde
,
haue
nothing
to
doe
with
this
gladnesse
whereof
wee
speake
:
their
ioy
is
not
in
the
Lorde
,
but
in
the
Flesh
,
it
is
not
accompanied
with
thankefulnesse
,
but
with
all
loosenesse
,
excesse
,
and
riotousnesse
.
Verse
21.
[
Trusting
in
thine
obedience
,
I
haue
written
vnto
thee
.
]
In
these
words
the
Apostle
excuseth
,
that
hee
hath
hitherto
beene
so
earnest
with
Philemon
,
declaring
,
that
notwithstanding
his
exact
and
effectuall
manner
of
handling
the
matter
,
he
doubted
not
of
his
receiuing
of
him
into
his
fauour
againe
.
So
then
,
his
drift
is
to
shew
his
good
opinion
of
him
,
that
he
would
not
sticke
to
forgiue
him
,
but
yeeld
readily
to
euery
honest
&
reasonable
request
.
Hee
knew
not
certainly
what
Philemon
would
doe
,
hee
knew
what
wrongs
he
had
receiued
,
and
what
losses
he
had
sustayned
at
his
Seruants
handes
;
yet
we
see
how
grounding
himselfe
vpon
the
former
triall
of
his
Faith
and
Obedience
;
he
hopeth
the
best
,
he
doubteth
nor
the
worst
;
he
trusteth
in
his
obedience
,
he
feareth
not
his
deniall
.
It
is
my
sonnes
Coate
,
a
wicked
Beast
hath
deuoured
him
,
Ioseph
is
surely
torne
in
peeces
.
The
like
appeareth
in
Ioseph
,
who
was
betrothed
to
Marie
the
Mother
of
Christ
,
when
he
saw
that
she
was
with
Childe
,
[
d
](A22481-e101230-b)
d
Math.
1
,
19
hee
concluded
rather
,
that
it
was
by
committing
Fornication
before
the
contract
,
then
by
committing
adultry
after
her
betroathing
.
When
the
matter
was
vncertaine
and
vnknowne
vnto
him
,
he
iudged
the
best
.
Thus
dealt
Ionathan
,
who
was
faithfull
toward
Dauid
,
he
perswaded
himselfe
and
his
friend
the
best
of
his
Father
.
For
when
Dauid
said
,
[
e
](A22481-e101270-b)
e
1
Sa.
20
,
1
,
2
What
haue
I
done
?
What
is
mine
iniquity
?
And
what
sinne
haue
I
committed
before
thy
Father
,
that
he
seeketh
my
life
?
He
saide
vnto
him
,
God
forbid
,
thou
shalt
not
die
:
Beholde
,
my
Father
will
doe
nothing
,
great
nor
small
,
but
he
will
shew
it
me
:
and
why
should
my
Father
hide
this
thing
from
me
?
He
will
not
do
it
.
There
was
more
Charity
in
the
sonne
,
then
there
was
piety
in
the
Father
;
for
he
iudged
better
then
Saule
deserued
.
Likewise
when
the
Apostle
Peter
had
reprooued
the
Iewes
for
crucifying
Christ
the
Lord
of
glory
,
and
deliuering
of
him
into
the
hands
of
sinners
,
he
exhorteth
them
to
repentance
,
saying
;
[
f
](A22481-e101320-b)
f
Acts
3
,
17
,
19
Now
Brethren
,
I
know
that
through
ignoraunce
ye
did
it
,
as
also
your
Gouernors
,
amend
your
liues
therefore
and
turne
,
that
your
sinnes
may
bee
put
away
,
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
He
hopeth
the
best
of
them
,
and
doth
not
keepe
or
hide
in
his
heart
any
hard
conceite
against
any
of
them
.
In
like
manner
,
the
Apostle
writing
to
the
Hebrewes
,
and
denouncing
a
sharpe
and
seuere
threatning
against
those
that
fall
from
God
,
deny
his
trueth
,
and
renounce
his
Religion
,
he
addeth
,
[
g
](A22481-e101340-b)
g
Heb.
6
,
9.
But
beloued
,
wee
haue
perswaded
our selues
better
thinges
of
you
,
and
such
as
accompany
saluation
,
though
we
thus
speake
.
Whereby
he
mittigateth
and
asswageth
al
that
he
had
said
,
hoping
better
of
them
to
whom
hee
writeth
.
All
these
Testimonies
,
taken
both
out
of
the
old
&
new
Testament
,
do
serue
to
teach
vs
,
that
we
are
bound
to
iudge
the
best
,
and
charged
not
to
nourish
any
hard
conceits
against
our
brethren
.
Loue
thinketh
not
euill
.
Againe
he
saith
,
It
suffereth
all
things
,
it
beleeueth
all
things
,
it
hopeth
all
things
,
it
endureth
all
things
.
The
Wise
man
also
teacheth
,
[
h
](A22481-e101410-b)
h
Prou.
10
,
12
That
loue
couereth
a
multitude
of
sinnes
.
So
then
,
where
Christian
Loue
and
Brotherly
kindnesse
is
,
there
is
the
best
opinion
and
iudgement
one
of
another
.
A
man
doth
muse
,
as
he
doth
vse
;
as
himselfe
,
vseth
to
do
,
so
he
immagineth
of
another
.
He
that
iudgeth
lewdly
of
another
,
by
meere
suspition
or
supposition
,
is
commonly
lewd
himselfe
.
For
such
as
are
wicked
,
do
thinke
others
as
wicked
as
them-selues
:
and
such
as
are
Hypocrites
themselues
,
are
most
forward
to
tax
others
of
hypocrisie
.
Seeing
therefore
,
to
be
charitably
minded
,
is
both
a
property
of
loue
,
and
a
fruit
of
righteousnesse
;
it
followeth
,
that
we
ought
to
hope
the
best
of
all
our
brethren
.
The
first
beginner
of
all
the
mischiefe
,
is
the
Inuenter
and
Deuiser
of
Tales
,
who
forgeth
them
in
the
fire
of
hell
,
who
hammereth
them
vpon
the
A
nuile
of
malice
and
enuy
,
who
venteth
them
abroad
,
and
letteth
them
flye
vpon
the
wings
of
fame
and
report
,
thereby
maliciously
intending
the
disgrace
and
damage
of
his
Brother
.
There
is
no
sinne
maketh
a
man
so
resemble
the
Deuill
,
as
this
doth
;
inasmuch
as
he
hath
his
name
from
slaundering
and
backbyting
.
These
men
the
Lord
doth
greatly
detest
,
and
wil
shut
them
out
of
his
kingdome
.
Secondly
,
heereby
is
reprooued
the
Tale-carrier
;
the
former
Merchant
bringeth
in
the
wares
,
this
man
is
as
a
Pedler
to
vtter
the
wares
,
and
to
set
them
to
sale
.
And
thus
the
Scripture
it selfe
speaketh
of
these
broachers
and
bringers
of
them
,
as
Leuit.
19.
16.
Thou
shalt
not
Merchandize
tales
,
or
walke
about
with
Tales
among
thy
people
.
This
sort
of
men
is
not
ydle
,
but
is
alwaies
stirring
vp
and
downe
;
they
sit
not
at
home
,
but
frequent
many
places
;
they
are
not
strangers
,
and
vnknowne
abroad
,
but
are
acquainted
with
many
persons
,
and
wil
insinuate
themselues
into
their
company
.
It
is
a
notable
Metaphor
that
the
spirit
of
God
vseth
,
to
compare
them
to
Pedlers
,
or
petty-chapmen
.
We
see
what
the
Trade
and
fashion
of
Pedlers
is
,
so
soon
as
they
haue
bought
their
wares
of
some
one
or
moe
Merchants
,
they
sel
the
same
commodities
to
others
.
Thus
it
is
with
Backbyters
and
Tale-bearers
;
when
they
haue
gathered
together
a
fardle
of
tales
,
of
rumors
,
and
reports
;
as
it
were
with
a
packe
of
Wares
,
they
wander
from
one
place
to
another
,
from
one
house
to
another
,
from
one
person
to
another
,
that
they
may
set
out
to
sale
such
stuffe
as
they
haue
heard
,
and
vtter
them
in
the
absence
of
their
Neighbor
,
to
his
disgrace
and
infamy
.
These
are
they
,
which
encrease
hatred
among
enemies
,
and
make
discord
among
the
best
Friends
.
Hence
it
is
,
that
Salomon
saith
,
[
i
](A22481-e101560-b)
i
Prou.
26
,
20.
Without
wood
the
fire
is
quenched
,
and
without
a
Tale-bearer
strife
ceaseth
.
Such
persons
are
the
very
plagues
and
poyson
of
humaine
society
,
they
wound
a
man
in
his
good
name
,
they
rob
him
of
his
goodes
,
they
wrong
him
in
his
friends
,
they
bereaue
him
of
his
life
.
This
we
see
in
the
example
of
Doeg
the
Edomite
,
who
caused
the
Priests
of
the
Lord
to
be
slaine
:
of
Ziba
the
false
and
vnfaithful
seruant
of
Mephibosheth
,
who
by
slandering
his
Maister
,
obtained
his
goodes
.
It
is
a
great
iniury
to
rob
a
man
of
his
goods
,
it
is
an
heynous
Theft
in
the
sight
of
God
:
it
is
a
greater
iniury
to
spoile
a
man
of
his
good
name
,
which
is
sweeter
then
Oyntments
,
and
better
then
Riches
;
for
that
which
is
stolne
may
be
restored
,
but
the
blot
of
infamy
is
hardly
or
neuer
wiped
away
.
There
is
some
remedy
against
the
byting
of
Serpents
,
mad
Dogges
,
and
venemous
beasts
;
but
against
the
toong
of
the
slanderer
&
Sycophant
,
there
can
none
be
found
.
We
see
that
theeues
(
who
come
to
spoyle
and
to
steale
)
may
be
preuented
or
shunned
,
but
who
can
stand
before
the
tongues
and
tales
of
the
Tale-bearer
?
But
it
is
the
greatest
iniury
to
bereaue
a
man
of
his
life
;
which
the
slanderer
doth
oftentimes
,
by
sowing
discord
betweene
party
and
party
,
as
we
shewed
before
in
Doeg
,
of
whome
the
Prophet
Dauid
complaineth
,
Psal.
52
,
2
,
4.
That
his
Tongue
did
cut
like
a
sharpe
Razor
,
and
that
hee
loued
all
wordes
that
may
destroy
.
They
are
pronounced
happy
by
the
mouth
of
Christ
[
k
](A22481-e101660-b)
k
Math.
5
,
9.
that
are
peace-makers
;
are
not
they
therefore
to
be
holden
accursed
,
that
sow
hatred
among
frends
,
as
it
were
Darnell
in
the
fields
;
that
are
Make-bates
and
pick-thankes
,
seeking
to
please
the
fansies
of
others
?
If
then
,
the
makers
of
peace
be
the
sons
of
God
;
surely
Tale-bearers
,
that
are
makers
of
debate
,
are
the
Children
of
the
Deuill
,
whose
Image
they
beare
.
These
are
the
Deuils
Merchants
,
and
carry
about
with
them
his
wares
;
they
are
his
Apprentises
or
Iourny-men
,
and
serue
him
for
wages
.
And
albeit
they
set
vp
one
Trade
,
yet
they
sell
not
after
one
fashion
.
Some
come
whispering
and
leasting
secretly
to
the
disgrace
of
others
;
some
come
glozing
and
peruerting
the
words
that
they
vtter
,
contrary
to
their
meaning
;
some
haue
no
sooner
solde
their
commodities
that
they
carry
into
one
place
,
but
they
store
themselues
by
and
by
with
new
.
For
,
as
they
speake
to
vs
of
other
men
freely
,
and
fully
,
and
falsely
;
so
they
will
speake
as
largely
and
lewdly
of
vs
,
to
other
men
.
Thirdly
,
heere
is
condemned
another
enemy
of
our
name
and
credit
,
to
wit
;
he
that
loueth
,
beleeueth
,
and
entertaineth
lies
and
slanders
.
These
are
such
,
as
deale
not
toward
others
,
as
they
would
haue
others
deal
with
them
.
This
sinne
is
reproued
in
the
Law
,
Exod.
23
,
1.
Thou
shalt
not
receyue
a
false
Tale
,
neither
shalt
thou
put
thine
hand
with
the
wicked
,
to
be
a
false
witnesse
.
This
the
Prophet
Dauid
teacheth
.
Psal.
15
,
3.
He
that
slandereth
not
with
his
tongue
,
nor
doth
euill
to
his
Neighbor
,
nor
receiueth
a
false
report
against
his
neighbour
,
shall
dwell
in
the
Lords
Tabernacle
,
and
rest
in
his
holy
hill
.
But
on
the
contrary
,
such
as
slander
,
and
defame
,
and
receiue
,
and
beleeue
false
tales
,
are
deliuered
vp
to
Satan
,
and
are
heires
of
hell
.
In
theft
we
see
,
that
such
as
receyue
stolne
goods
,
are
accessary
to
the
theft
;
so
he
that
willingly
heareth
and
receiueth
the
reports
of
whisperers
,
is
guilty
of
the
crime
of
back-byting
.
For
it
is
a
true
saying
;
If
there
were
no
Tale-inuenter
,
there
would
be
no
Tale-receiuer
;
and
if
there
were
no
Tale-receiuer
,
there
would
bee
no
Tale-bearer
.
Against
all
these
Maladies
and
Mischiefes
,
an
approued
and
often
tried
Medicine
,
is
true
Charity
;
for
if
there
bee
in
vs
a
Charitable
Minde
,
a
Charitable
Tongue
,
a
Charitable
Eare
,
a
Charitable
Heart
,
wee
shall
bee
safe
from
these
euilles
.
Where
there
is
a
Charitable
Minde
,
there
will
bee
no
deuising
and
inuenting
of
slanders
.
Where
there
is
a
Charitable
Tongue
,
there
will
bee
no
carting
and
carrying
of
false
reports
.
Where
there
is
a
Charitable
Eare
,
there
will
be
no
hearing
of
euill
surmises
one
against
another
;
And
where
there
is
a
Charitable
Heart
,
there
will
be
no
beleeuing
of
them
.
Many
attaine
to
the
first
step
,
they
haue
a
Charitable
Mind
,
they
wil
inuent
and
forge
no
tales
;
but
they
misse
in
the
second
,
they
want
a
Charitable
tongue
;
for
when
they
haue
heard
false
tales
,
they
carry
them
about
from
one
to
another
,
and
by
that
meanes
the
mischiefe
spreadeth
farther
:
But
many
do
come
to
these
two
first
steppes
,
and
yet
faile
in
the
third
;
they
haue
Charitable
Minds
and
Tongues
,
they
will
deuise
nothing
,
they
will
disperse
nothing
,
yet
they
want
a
Charitable
Eare
,
because
they
take
delight
to
heare
false
tales
,
and
to
haue
them
brought
vnto
them
.
It
behooueth
vs
to
watch
ouer
our
Eares
,
as
well
as
our
Tongues
;
and
consider
,
that
if
we
did
not
desire
to
heare
them
,
others
would
not
long
take
delight
to
report
them
.
[
l
](A22481-e101760-b)
l
1
Cor.
13
,
7.
Loue
beleeueth
all
things
,
it
hopeth
all
things
.
True
it
is
,
we
ought
not
to
be
ouer-credulous
and
light
of
beleefe
,
to
credite
all
things
that
are
brought
vnto
vs
,
as
Dauid
was
when
he
entertained
&
beleeued
false
Ziba
against
his
faithful
subiect
.
Neither
ought
we
to
be
hard
of
beleef
,
to
belieue
nothing
that
is
told
vs
,
though
neuer
so
constantly
and
certainly
,
as
appeareth
in
Gedaliah
,
who
would
not
beleeue
[
m
](A22481-e101810-b)
m
Ier.
40
,
14
,
16.
Iohanan
and
the
Captaines
of
the
hoast
,
that
certified
him
that
Ishmael
was
sent
to
slay
him
.
But
this
his
want
of
beleefe
,
he
bought
with
the
losse
of
his
owne
life
.
Againe
,
as
we
are
to
construe
things
in
the
best
sense
,
and
beware
that
we
wrest
nothing
contrary
to
the
meaning
of
the
speaker
,
considering
that
they
are
heinous
sinners
,
that
[
n
](A22481-e101840-b)
n
Rom.
1
,
29.
take
al
things
in
the
worse
part
:
so
we
are
also
bound
to
shew
a
louing
heart
,
a
tender
affection
,
and
a
Charitable
compassion
toward
our
brethren
,
in
seeking
to
defend
and
maintaine
his
good
name
,
when
we
hear
him
slandered
,
and
his
good
name
impaired
.
If
we
heare
a
malicious
enemy
broach
his
malice
,
by
speaking
lies
,
and
vttering
slanders
against
our
brethren
,
ought
not
we
as
their
friends
,
in
loue
to
open
our
mouths
in
the
cause
of
the
dumb
,
shewing
our
dislike
of
their
euill
reportes
,
and
testifying
our
good
affection
toward
their
persons
,
and
relating
the
truth
in
their
defence
?
For
wee
must
know
,
that
we
may
be
slanderers
as
well
by
silence
,
and
holding
our
peace
,
as
by
discrediting
them
by
our
tongues
.
He
is
a
false
witnesse
,
that
hearing
his
neighbor
falsely
accused
,
doth
not
labour
to
cleare
him
,
when
he
is
able
by
giuing
Testimony
vnto
the
truth
.
When
Ionathan
by
his
owne
knowledge
,
perceiued
that
the
reports
were
false
which
flatterers
had
deuised
,
and
Saule
had
immagined
against
Dauid
,
(
being
then
misled
and
misinformed
)
he
could
not
holde
his
tongue
,
[
o
](A22481-e101890-b)
o
1
Sa.
20
,
32.
but
spake
in
his
defence
,
in
the
cause
of
the
innocent
,
saying
;
Wherefore
shall
hee
die
?
What
hath
he
done
?
The
like
we
see
in
Nicodemus
,
when
he
saw
the
malice
of
the
Scribes
and
Pharises
to
haue
bin
so
great
,
that
they
woulde
haue
condemned
Christ
absent
and
vnheard
,
he
stood
vp
in
the
Counsell
,
&
said
;
[
p
](A22481-e101920-b)
p
Iohn
7.
51.
Doth
our
Law
iudge
a
man
before
it
heare
him
,
and
know
what
hee
hath
done
?
This
ought
to
be
an
example
vnto
vs
,
how
to
behaue
our selues
,
when
wee
heare
good
and
godly
men
reuiled
and
rayled
vpon
,
wrongfully
accused
,
and
vniustly
slandered
,
we
should
not
be
tongue-tied
,
but
open
our
mouthes
in
their
defence
.
It
is
a
firme
testimony
of
our
loue
both
to
their
person
&
profession
.
Lastly
,
we
are
to
shew
the
griefe
&
sorrow
which
we
conceiue
,
when
soeuer
we
heare
a
true
report
of
any
faults
and
sins
committed
by
them
that
haue
bin
a
blot
and
blemish
vnto
him
.
We
see
this
[
q
](A22481-e101940-b)
q
Nehemiah
5
Esra
9.
Phillip.
3.
in
Nehemiah
,
in
Ezra
,
in
Paul
,
and
many
others
.
So
then
,
such
as
are
ready
to
iudge
the
best
of
their
brethren
,
wil
be
careful
to
make
the
best
of
euery
thing
,
to
defend
their
good
name
from
slanders
and
reproaches
,
and
to
testifie
their
greefe
for
such
euils
as
breake
out
of
them
.
[
r
](A22481-e102040-b)
r
Galat.
2
,
14.
reprooued
him
to
his
face
:
so
did
Nathan
the
Prophet
Dauid
after
hee
had
sinned
.
It
is
a
witnesse
infallible
of
our
loue
,
in
that
we
admonish
our
Bretheren
,
and
suffer
not
sinne
vpon
them
.
It
shall
bee
a
precious
balme
,
that
shall
not
breake
their
heads
.
On
the
other
side
,
as
we
are
to
iudge
the
best
of
others
;
and
to
admonish
those
that
fall
and
offend
:
so
we
ought
not
to
thinke
that
they
hate
vs
that
shew
vs
our
faultes
,
or
that
they
are
our
enemies
that
reprooue
vs
.
A
sharpe
reproofe
,
is
more
hardly
digested
,
then
a
bitter
pill
is
swallowed
.
We
desire
for
the
most
part
to
be
soothed
and
flattered
in
our
sinnes
,
and
to
haue
soft
pillowes
sowed
vnto
our
Elbowes
,
that
we
may
sleep
in
sinne
,
without
controulment
,
and
so
runne
into
destruction
without
trouble
,
and
with
much
ease
.
Neuer
were
there
more
miserable
times
then
these
ate
,
in
the
which
wee
liue
.
Hee
that
reprooueth
,
maketh
himselfe
a
prey
:
and
he
that
is
reprooued
,
stormeth
and
rageth
at
the
matter
,
as
if
hee
had
receiued
a
great
iniurie
,
and
as
if
men
had
gone
beyond
the
bounds
of
their
Calling
.
But
if
there
be
true
Wisedome
in
vs
,
wee
must
regard
those
that
do
admonish
vs
in
the
Lord
.
[
s
](A22481-e102110-b)
s
Math.
7
,
1
,
2.
Iudge
not
,
that
ye
be
not
iudged
;
for
with
what
Iudgement
yee
Iudge
,
ye
shall
be
iudged
:
and
with
what
measuee
you
mete
,
it
shall
be
measured
to
you
againe
.
Likewise
our
Sauiour
in
the
parable
of
the
Housholder
,
which
went
out
at
the
dawning
of
the
day
to
hire
Laborers
into
his
Vineyard
,
signifieth
,
That
God
calleth
at
all
houres
and
times
of
the
day
;
some
at
one
time
,
and
some
at
another
,
according
to
the
good
pleasure
of
his
owne
will
.
We
must
despaire
of
no
mans
saluation
,
but
hope
the
best
of
them
,
that
God
will
giue
them
repentance
,
to
come
out
of
the
snares
and
subtleties
of
the
Deuill
,
whereby
they
are
holden
captiues
to
do
his
will
.
This
offereth
vnto
vs
these
three
Meditations
.
First
,
it
is
a
comfort
to
those
that
at
the
last
are
brought
to
repentance
.
No
man
is
excluded
from
grace
in
this
life
,
and
from
glory
in
the
life
to
come
,
that
turneth
vnto
God
with
all
his
heart
.
The
Theefe
vpon
the
crosse
was
receiued
to
mercy
:
they
that
were
called
at
the
eleuenth
houre
,
and
laboured
but
one
houre
,
had
their
peny
.
It
falleth
out
oftentimes
,
[
t
](A22481-e102150-b)
t
Math
19
,
30.
and
20
,
16.
That
the
last
are
first
,
&
the
first
are
last
.
Let
none
despaire
through
the
greatnesse
,
hainousnesse
,
and
multitude
of
his
sins
,
but
rather
make
hast
,
&
delay
not
the
time
,
to
put
off
from
day
to
day
,
considering
how
ready
the
Lord
is
to
imbrace
him
,
to
receiue
him
,
to
forgiue
him
.
Secondly
,
albeit
the
gate
of
mercy
be
set
wide
open
for
all
penitent
persons
,
yet
this
ought
not
to
harden
mens
hearts
in
carelesnesse
and
securitie
.
For
the
vngodly
that
continue
in
their
sins
,
haue
no
defence
for
themselues
and
their
presumption
in
Gods
Mercie
,
by
the
example
of
those
that
were
called
at
the
last
houre
of
the
day
.
Marke
,
that
so
soone
as
the
theefe
and
Laborers
were
called
,
[
u
](A22481-e102180-b)
u
Math.
20.
7.
by
&
by
they
repented
:
the
reason
why
they
turned
from
their
sinnes
no
sooner
,
was
,
because
grace
was
no
sooner
offered
vnto
them
:
but
when
God
spake
,
they
heard
his
voice
;
when
God
called
,
they
answeared
without
delay
:
whereas
these
impenitent
persons
haue
had
the
meanes
oftentimes
offered
vnto
them
,
and
yet
refuse
the
calling
of
the
Lord
.
Thirdly
,
we
are
to
hope
the
best
of
our
brethren
,
to
commend
them
vnto
God
,
to
pray
for
their
conuersion
.
There
cannot
be
a
greater
iniury
done
vnto
them
,
then
to
passe
the
sentence
of
condemnation
vpon
them
,
and
as
much
as
lieth
in
vs
,
to
blot
them
out
of
the
booke
of
Life
.
Hence
it
is
,
that
the
Apostle
saith
,
1.
Cor.
4.
[
x
](A22481-e102200-b)
x
1
Cor.
4
,
5.
Iudge
nothing
before
the
time
,
vntill
the
Lord
come
,
who
will
lighten
thinges
that
are
hid
in
darknesse
,
and
make
the
counsels
of
the
heart
manifest
,
and
then
shall
euery
man
haue
praise
of
God
.
The
secrets
of
God
belong
vnto
him
,
wee
are
not
to
search
into
them
,
but
to
adore
them
.
[
Knowing
that
thou
wilt
doe
euen
more
then
I
say
.
]
This
is
a
confirmation
of
the
former
conclusion
,
drawne
from
a
comparison
of
the
greater
to
the
lesse
,
in
this
manner
:
I
doubt
not
but
thou
wilt
receiue
him
,
because
thou
art
ready
to
perfourme
more
then
I
require
at
thy
handes
,
which
is
amplified
and
enlarged
by
an
humane
testimony
,
I
know
it
well
enough
.
Heere
then
wee
may
see
,
the
good
opinion
that
Paule
had
conceiued
of
Philemon
,
that
he
was
willing
not
onely
to
graunt
whatsoeuer
he
craued
of
him
,
but
to
yeeld
more
then
he
required
.
This
we
see
in
the
Children
of
Israell
,
when
they
were
required
to
bring
their
Offerings
[
y
](A22481-e102330-b)
y
Exod.
35
,
5
,
&
36
,
5
,
6.
to
the
Lord
with
a
willing
heart
,
they
brought
too
much
&
more
then
enough
,
for
the
vse
of
the
worke
and
the
building
of
the
Tabernacle
.
They
were
not
slacke
and
backward
in
furthering
the
seruice
of
the
Sanctuary
,
but
zealous
and
forward
in
promoting
the
glory
of
God
and
the
place
of
his
worship
,
so
that
they
prepared
and
presented
more
then
was
looked
for
at
their
handes
.
When
Dauid
saw
that
the
plague
was
stayed
,
and
the
hand
of
God
remooued
from
him
and
his
people
,
he
was
willed
to
go
vp
and
reare
an
Altar
vnto
the
Lord
in
the
threshing
floore
of
Araunah
the
Iebusite
(
where
the
Angell
stood
being
commanded
to
stay
his
hand
)
which
he
desired
to
buy
with
his
money
:
but
Araunah
said
vnto
Dauid
.
[
z
](A22481-e102390-b)
z
2
Sam.
24
,
21
,
22.
Let
my
Lord
the
King
take
and
offer
what
seemeth
him
good
in
his
eyes
:
Behold
the
Oxen
for
the
burnt
Offering
,
and
Chariots
,
and
the
Oxen
for
Wood
:
all
these
thinges
as
a
King
,
he
gaue
vnto
the
King
.
True
it
is
,
Dauid
would
not
accept
of
this
kindnesse
,
nor
offer
a
burnt
offering
vnto
the
Lord
his
God
,
of
that
which
cost
him
nothing
,
so
that
he
boght
the
threshing
floore
&
the
Oxen
of
him
at
a
price
;
notwithstanding
,
it
sheweth
the
readinesse
,
willingnesse
,
and
forwardnesse
of
this
good
man
to
doo
more
then
was
required
at
his
hands
.
And
as
we
saw
the
free-heartednesse
of
the
people
at
the
building
of
the
Tabernacle
:
so
we
may
see
the
same
in
preparing
for
the
building
of
the
Temple
,
for
when
Dauid
prouoked
them
by
word
and
example
to
offer
freely
,
and
said
[
a
](A22481-e102450-b)
a
1
Chro.
29
,
20
,
21.
Who
is
willing
to
fill
his
hand
to
day
vnto
the
Lord
?
The
Princes
of
the
families
,
and
the
Princes
of
the
Tribes
of
Israell
,
and
the
Captaines
of
thousands
,
and
of
hundreths
,
with
the
Rulers
of
the
Kings
worke
,
offered
willingly
,
and
they
gaue
for
the
seruice
of
the
house
of
God
,
fiue
thousand
Talents
of
Gold
,
&c.
and
they
with
whom
precious
stones
were
found
,
gaue
them
to
the
Treasure
of
the
house
of
the
Lord
,
&c.
So
that
among
them
they
brought
more
to
the
helping
forward
of
the
building
of
the
Temple
,
then
Dauid
looked
for
.
The
like
we
see
in
the
practise
of
the
Churches
of
Macedonia
,
who
prouided
for
the
Saints
of
Ierusalem
,
not
onely
as
they
were
able
,
but
beyonde
that
which
they
were
able
:
for
though
themselues
were
brought
to
great
misery
,
and
extreame
pouerty
,
yet
they
fainted
not
,
but
became
so
forward
,
that
he
saith
of
them
,
[
b
](A22481-e102510-b)
b
2
Cor.
8
,
3
,
4.
I
beare
them
record
,
that
to
their
power
;
yea
,
and
beyond
their
power
,
they
were
willing
,
and
they
prayed
vs
with
great
instance
,
that
we
would
receiue
the
grace
and
fellowspip
of
the
Ministring
which
is
towardes
the
Saints
.
The
Apostle
craueth
of
them
a
little
,
and
they
performe
much
:
hee
beseecheth
them
to
do
according
to
their
power
,
and
they
bring
vnto
him
beyond
their
power
.
By
all
these
examples
,
as
by
a
Iury
of
many
witnesses
,
it
appeareth
,
that
the
faithfull
will
not
hang
backe
,
but
be
ready
to
performe
and
practise
more
then
is
required
of
them
;
they
will
not
do
lesse
,
but
more
then
is
looked
for
at
their
hands
.
[
c
](A22481-e102550-b)
c
Psal.
21
,
3.
But
forwarde
to
preuent
them
with
his
blessings
before
they
pray
.
When
Salomon
desired
a
wise
heart
to
go
in
and
out
before
his
people
,
he
gaue
him
Wisedome
,
Riches
,
&
Honour
.
Seeing
therefore
,
the
godly
do
feele
this
vnspeakable
liberality
of
God
toward
them
,
that
he
heareth
before
we
call
,
and
granteth
before
wee
aske
,
and
answereth
before
we
request
,
wee
ought
to
resemble
our
heauenly
Father
,
and
to
put
on
his
Image
,
that
we
may
shew
our selues
like
vnto
him
in
yeelding
more
at
the
suite
of
our
brethren
,
then
can
be
required
of
vs
.
[
d
](A22481-e102610-b)
d
Exod.
35
,
5.
21
,
22.
They
had
a
willing
heart
.
And
againe
,
Euery
one
brought
somewhat
,
whose
heart
encouraged
him
,
and
whose
spirit
made
him
willing
:
both
men
and
weomen
;
as
manie
as
were
free-hearted
,
came
and
brought
Taches
&
Earings
,
and
Rings
,
&c.
The
like
is
mentioned
of
Araunah
the
Iebusite
,
that
he
had
in
the
seruice
of
God
[
e
](A22481-e102660-b)
e
2
Sa.
24
,
22.
The
heart
of
a
King
.
Now
where
there
is
a
free
spirit
,
a
willing
minde
,
and
a
perfect
heart
,
there
is
no
dallying
or
delaying
in
the
duties
of
piety
and
obedience
,
but
so
feruent
and
zealous
a
proceeding
,
that
we
see
men
voluntarily
inclined
to
do
more
then
we
could
desire
of
them
.
[
f
](A22481-e102730-b)
f
2
Cor.
8
,
2.
Because
in
great
trial
of
affliction
their
ioy
abounded
,
and
their
most
extreame
pouerty
abounded
vnto
their
rich
liberality
.
Such
ioy
and
comfort
do
the
faithfull
take
in
doing
the
duties
required
of
them
,
that
they
think
they
can
neuer
do
too
much
,
or
proceed
too
farre
.
[
g
](A22481-e102780-b)
g
1
Chro.
29
,
10
,
11.
Blessed
be
thou
,
O
Lord
God
of
Israell
our
Father
,
for
euer
&
euer
:
Thine
,
O
Lord
,
is
greatnesse
,
and
power
,
and
glory
,
and
victory
,
and
praise
:
thine
is
the
kingdome
,
O
Lord
,
and
thou
excellest
as
head
ouer
all
,
&c.
The
same
doth
the
Apostle
remember
of
them
of
Macedonia
,
[
h
](A22481-e102810-b)
h
2
Cor.
8
,
5.
This
they
did
,
not
as
we
looked
for
,
but
they
gaue
their
owne
selues
,
first
to
the
Lord
,
and
after
vnto
vs
by
the
will
of
God
.
All
these
Reasons
being
laide
together
,
and
duly
considered
,
do
perswade
to
our
Consciences
this
truth
,
that
we
should
shew
our selues
readie
to
yeelde
more
,
rather
then
lesse
,
touching
those
duties
that
are
required
of
vs
.
Be
not
thou
iust
ouer-much
,
neither
make
thy selfe
ouer
wise
,
wherefore
shouldst
thou
be
desolate
?
Be
not
thou
wicked
ouer
much
,
neither
be
thou
foolish
;
wherefore
shouldest
thou
perish
,
not
in
thy
time
?
Meaning
thereby
,
that
as
we
should
not
suffer
sinne
to
raigne
in
our
mortall
bodies
(
though
we
cannot
wholly
driue
it
away
)
so
we
should
not
seeke
a
righteousnesse
beyond
the
Law
.
This
ouer-much
righteousnes
was
in
him
,
who
being
commanded
in
the
name
of
God
[
i
](A22481-e102890-b)
i
1
Kin.
20
,
35.
to
smite
the
Prophet
,
&
in
smiting
to
wound
him
,
refused
to
obey
,
because
it
seemed
strange
vnto
him
to
wound
a
man
that
was
godly
,
and
not
guilty
of
any
crime
.
The
like
is
that
which
Saul
did
,
[
k
](A22481-e102910-b)
k
1
Sa.
15
,
21.
who
being
expresly
charged
and
forbidden
to
saue
aliue
any
persons
or
Cattle
that
belonged
to
the
Amalekites
,
preserued
the
chiefest
of
the
things
,
and
the
choisest
of
the
Oxen
and
Sheep
to
offer
vp
in
sacrifice
vnto
the
Lord
.
But
the
one
of
them
was
slaine
of
a
Lyon
;
the
other
lost
his
kingdome
;
to
teach
vs
,
that
to
obey
is
better
then
sacrifice
;
&
to
hearken
,
is
better
then
the
fat
of
Rams
.
So
then
,
we
must
vnderstand
,
that
albeit
we
are
to
be
ready
to
yeeld
more
then
well
can
be
required
of
vs
,
yet
we
must
not
thinke
to
do
more
then
God
requireth
of
vs
.
If
we
speak
of
the
duties
that
God
commandeth
,
we
come
far
short
when
we
haue
done
what
we
can
,
&
we
must
confesse
we
are
vnprofitable
seruants
;
but
when
we
speak
of
good
and
Christian
duties
which
our
Ministers
or
brethren
craue
of
vs
;
&
desire
vs
to
practise
,
we
should
willingly
perfourme
more
then
they
aske
at
our
hands
.
Let
vs
therefore
bee
feruent
and
zealous
in
al
lawful
and
honest
thinges
.
It
is
good
alwayes
to
be
earnest
in
a
good
thing
.
The
Lord
abhorreth
and
detesteth
the
Luke-warme
Laodiceans
,
that
are
neither
hot
nor
cold
,
but
wil
spew
them
out
of
his
mouth
.
If
any
should
deale
in
our
cause
for
vs
,
we
would
not
haue
him
deale
negligently
and
carelesly
:
shal
we
then
be
remisse
and
carelesse
,
when
we
deale
in
matters
that
belong
to
God
,
and
our
owne
saluation
?
Shal
we
deale
as
men
benummed
with
cold
,
that
seeme
to
haue
no
life
in
them
,
but
are
frozen-hearted
,
and
haue
no
motion
of
the
spirit
of
God
in
vs
?
Let
vs
not
stand
at
a
stay
,
but
alwaies
proceed
forward
,
as
Trauellers
that
hasten
to
the
end
of
their
iourney
:
or
as
Sea-faring
men
,
that
thinke
it
long
vntil
they
lye
at
rode
in
the
Hauen
,
as
in
a
safe
harbour
from
winde
and
weather
.
This
serueth
to
reprooue
al
those
,
that
accuse
and
reproach
others
,
for
being
too
forward
and
zealous
.
If
wee
bee
not
zealous
in
Religion
,
we
are
of
no
religion
,
whatsoeuer
we
account
of
our selues
.
The
people
reioyced
when
they
offered
willingly
,
for
they
offered
willingly
to
the
Lord
,
with
a
perfect
hart
:
and
Dauid
the
King
also
reioyced
with
great
ioy
.
Againe
,
there
is
great
occasion
offred
vnto
vs
to
glorifie
God
,
&
to
praise
his
name
,
whensoeuer
he
worketh
this
willingnesse
in
the
hearts
of
his
childsen
,
and
when
we
see
their
zeale
to
abound
,
and
their
readinesse
to
go
beyond
any
request
that
we
can
make
vnto
them
.
It
is
a
property
of
the
good
and
diligent
seruant
,
who
being
bidden
to
go
,
will
run
about
his
businesse
;
or
being
required
to
do
little
,
will
gird
vp
his
loynes
and
doe
more
:
as
,
on
the
other
side
,
the
Wiseman
teacheth
,
Prou.
10
,
26.
that
as
Vineger
is
to
the
Teeth
,
and
smoake
to
the
eyes
,
so
is
the
slouthfull
to
them
that
send
him
.
When
we
behold
such
an
encrease
in
godlinesse
,
and
a
running
in
the
race
of
Christian
duties
,
let
vs
be
mindfull
to
giue
God
the
glory
and
the
praise
,
who
hath
touched
their
hearts
to
bring
forth
so
great
fruits
.
Contrarywise
,
it
is
the
cause
of
much
griefe
and
sorrow
,
when
men
deceiue
the
hope
and
expectation
that
is
conceiued
of
them
in
the
best
thinges
,
when
we
looke
for
a
plentifull
Haruest
,
and
finde
onely
a
few
blasted
eares
;
when
wee
expect
an
encrease
,
and
see
nothing
but
a
fearefull
fainting
and
languishing
in
honest
and
holy
duties
.
This
is
it
which
the
Author
of
the
Epistle
to
the
Hebrewes
reproueth
in
them
,
[
p
](A22481-e103020-b)
p
Heb.
5
,
21.
When
,
as
concerning
the
time
,
ye
ought
to
bee
Teachers
,
yet
haue
ye
need
againe
that
we
teach
you
,
what
are
the
first
principles
of
the
worde
of
GOD
:
and
are
become
such
as
haue
neede
of
Milke
,
and
not
of
strong
Meate
.
The
like
reproofe
is
cast
vpon
the
Galathians
,
Chap.
3
,
1.
O
foolish
Galathians
,
who
hath
bewitched
you
,
that
ye
should
not
obey
the
trueth
to
whom
Iesus
Christ
was
before
described
in
your
sight
,
and
among
you
crucified
?
Oh!
see
,
see
,
the
misery
of
our
dayes
,
all
come
short
of
the
duties
that
are
required
of
them
,
be
they
neuer
so
iust
,
honest
,
necessarie
,
so
greatly
to
Gods
glorie
,
and
the
aduancement
of
true
Religion
.
If
men
would
come
thus
farre
,
to
yeeld
halfe
so
much
as
is
requested
of
them
;
or
as
farre
as
they
should
,
wee
should
iudge
it
much
,
and
it
would
appeare
greater
then
it
is
.
Beholde
,
the
barrennesse
and
backwardnesse
of
our
daies
,
that
yeeld
no
better
fruit
.
If
a
man
would
take
a
Light
,
and
search
vppe
and
downe
from
house
to
house
,
where
shall
he
finde
a
true-hearted
Philemon
,
of
whom
we
may
boldly
say
,
as
Paule
doth
in
this
place
;
I
know
that
thou
wilt
do
euen
more
then
I
say
?
I
would
we
were
come
thus
farre
,
to
say
of
our
professors
,
I
know
thou
wilt
do
as
much
as
I
say
.
We
haue
not
learned
to
performe
so
much
;
we
have
started
backe
from
our
former
zeale
;
we
are
fallen
from
much
,
to
little
;
and
from
little
,
to
nothing
at
all
;
and
from
nothing
,
to
lesse
then
nothing
;
that
is
,
from
no
good
,
to
much
euill
.
For
,
how
many
might
a
man
single
out
by
name
,
and
point
out
with
the
finger
,
who
nothwithstanding
their
happy
beginnings
,
&
raysing
a
woonderfull
expectation
of
a
glorious
end
,
are
now
become
dry
and
withered
;
of
whom
we
may
say
,
I
knowe
thou
wilt
doe
nothing
,
I
know
there
is
nothing
in
them
,
I
know
they
haue
embraced
this
present
World
.
These
are
[
q
](A22481-e103100-b)
q
Iob
6
,
15
,
16
,
&c.
like
those
Streames
or
Channelles
,
which
immediately
after
a
showre
of
Raine
runne
swiftly
,
and
promise
to
the
poore
Traueller
,
that
wandereth
in
the
Wildernesse
,
a
most
comfortable
refreshing
,
but
in
time
of
neede
deceiue
him
:
So
is
it
with
such
as
haue
embraced
the
Faith
,
and
seeme
to
haue
receyued
into
their
drie
heartes
the
sweet
[
r
](A22481-e103110-b)
r
Deut.
32
,
2.
Dewes
,
and
pleasant
showers
of
the
Word
,
who
appeare
zealous
for
a
time
and
afterward
fall
away
,
they
deceiue
the
hope
that
hath
beene
conconceiued
of
them
,
and
the
end
with
them
is
worse
then
the
beginning
.
The
Doctrine
,
that
hath
dropped
vpon
them
as
the
raine
vpon
the
hearbes
,
and
the
great
raine
vpon
the
grasse
,
is
quite
dried
vp
,
and
no
remnants
therof
are
to
be
discerned
;
according
to
the
saying
of
Christ
,
[
s
](A22481-e103130-b)
s
Math.
25
,
29.
Vnto
euery
man
that
hath
,
it
shall
be
giuen
,
and
he
shall
haue
abundance
:
but
from
him
that
hath
not
,
euen
that
he
hath
shal
be
taken
away
.
This
is
notably
expressed
in
the
parable
of
the
Man
that
going
into
a
strange
Country
,
called
his
seruants
,
deliuered
and
deuided
to
them
his
goods
,
and
when
one
of
them
went
his
way
and
hidde
his
Talent
in
the
earth
,
it
was
taken
from
him
that
had
beene
slouthfull
,
and
giuen
to
him
that
had
gained
fiue
Talents
.
Againe
,
if
the
time
would
serue
,
it
were
easie
to
shew
,
how
sumptuous
,
costly
,
and
full
of
expenses
men
are
,
to
maintaine
their
vanities
,
pleasures
,
and
delights
,
aboue
that
we
can
desire
or
imagine
:
but
in
other
thinges
most
nigh
and
niggardly
and
hand-fasted
.
We
see
how
wasting
and
prodigall
they
are
in
the
pursuit
of
their
carnall
lustes
,
they
thinke
no
cost
to
be
too
much
,
no
charges
too
great
.
[
t
](A22481-e103190-b)
t
Esay
,
5
,
4.
that
albeit
the
Lord
had
done
for
his
Vineyard
what
he
could
,
yet
it
brought
forth
wilde
Grapes
in
stead
of
good
Fruit
:
and
therfore
he
threatneth
that
the
Thornes
shall
ouergrow
it
,
the
Beastes
should
spoile
it
,
the
Raine
shall
not
nourish
it
.
Thus
also
the
Apostle
speaketh
to
the
Hebrewes
,
who
as
hee
exhorteth
them
,
that
leauing
the
Doctrine
of
the
beginning
of
Christ
they
should
be
led
forward
vnto
perfection
,
so
he
threatneth
such
as
turne
backward
with
an
horrible
iudgement
that
shall
come
vpon
them
,
a
fearefull
curse
that
shall
ouertake
them
,
[
u
](A22481-e103200-b)
u
Heb.
6
,
7
,
8.
For
the
earth
(
saith
he
)
that
drinketh
in
the
raine
that
commeth
oft
vpon
it
,
and
bringeth
forth
Hearbes
meet
for
them
by
whom
it
is
dressed
,
receiueth
blessing
of
God
:
but
that
which
beareth
Thornes
and
Briars
,
is
reproued
,
and
is
neere
vnto
cursing
,
whose
end
is
to
be
burned
.
Whereby
we
see
that
an
heauy
curse
belongeth
vnto
all
such
as
answeare
not
the
hope
that
is
conceiued
of
them
:
they
deceiue
men
much
,
they
deceiue
as
farre
(
as
lieth
in
them
)
God
himselfe
,
but
especially
they
deceiue
their
owne
soules
.
We
pitty
those
greatly
,
whom
we
haue
seene
fresh
and
lusty
,
strong
and
sturdy
of
body
,
when
they
grow
weake
,
faint
,
sickly
,
and
decaying
in
age
and
strength
:
but
much
more
ought
we
to
lament
to
see
those
that
haue
beene
forward
and
gone
before
many
others
,
to
haue
need
to
be
taught
againe
the
first
principles
of
Religion
,
and
to
feed
on
Milke
as
they
that
are
inexpert
in
the
word
of
Righteousnesse
.
It
is
a
signe
of
health
,
when
men
grow
in
strength
and
stature
:
and
it
is
a
token
of
the
true
Childe
of
God
,
when
men
grow
in
grace
.
This
is
it
which
the
Apostle
speaketh
to
the
Corrinthians
,
[
x
](A22481-e103220-b)
x
2
Cor.
8
,
7.
As
ye
abound
in
euery
thing
,
in
faith
,
and
word
,
and
knowledge
,
and
in
all
diligence
,
and
in
your
loue
toward
vs
,
euen
so
see
that
yee
abound
in
this
grace
also
.
And
afterward
he
saith
,
[
y
](A22481-e103240-b)
y
verse
24.
Shew
toward
them
and
before
the
Churches
,
the
proofe
of
your
loue
,
and
of
the
reioycing
that
we
haue
of
you
.
Likewise
,
Timothy
had
great
praise
in
the
Church
,
who
,
according
to
the
prophesies
that
went
before
of
him
,
did
answer
the
expectation
of
the
faithful
,
approuing
himselfe
in
the
sight
of
God
and
men
.
Heerevnto
commeth
the
counsell
and
commaundement
of
the
Apostle
;
[
z
](A22481-e103270-b)
z
1
Tim.
4
,
15
These
thinges
exercise
,
and
giue
thy selfe
vnto
them
,
that
it
may
be
seene
how
thou
profitest
in
all
thinges
.
It
is
a
great
comfort
and
encouragement
to
the
people
of
God
,
to
see
any
the
members
of
Christ
to
prosper
and
profit
in
good
thinges
:
On
the
otherside
,
it
ministreth
occasion
of
much
griefe
and
heauinesse
of
heart
,
to
behold
the
zeale
of
the
Spirit
quenched
,
and
the
light
of
the
Gospell
that
hath
shined
in
their
minds
,
eclipsed
.
If
a
man
should
looke
vpon
the
members
of
his
own
body
,
and
see
any
one
of
them
shriueled
and
withered
;
as
Arme
,
or
hand
,
or
Leg
,
not
prospering
,
not
growing
,
not
mouing
,
not
receiuing
life
from
the
head
:
it
would
worke
sorrow
in
vs
,
and
we
would
pitty
others
,
in
whomsoeuer
we
should
see
such
infirmities
.
In
like
manner
,
we
must
be
well
assured
,
it
cannot
but
greatly
greeue
the
Church
of
God
,
to
behold
the
parts
thereof
to
begin
to
faint
and
waxe
feeble
,
to
grow
groueling
downeward
,
when
they
should
cast
vp
their
eyes
to
Heauen
,
and
liue
as
Cittizens
of
that
Kingdome
.
22
Moreouer
also
prepare
me
lodging
:
for
I
hope
through
your
Praiers
I
shall
be
freely
giuen
vnto
you
.
Moreouer
also
.
]
Heereby
he
doth
effectually
mooue
Philemon
,
and
seeketh
to
obtaine
his
former
purpose
.
For
when
he
heareth
that
he
shall
shortly
entertaine
the
Apostle
himselfe
in
his
house
,
it
must
needes
kindle
a
greater
forwardnesse
and
willingnesse
in
him
to
graunt
his
request
,
least
hee
make
him
heauy
,
and
deceiue
his
expectation
.
Whereas
therefore
,
Philemon
might
haue
thought
with
himselfe
,
and
thus
reasoned
touching
Paules
suit
;
It
skilleth
not
whether
I
graunt
it
or
not
,
he
hath
beene
a
most
lewd
Seruant
vnto
me
,
and
Paule
liueth
farre
off
from
me
,
he
is
held
in
Prison
at
Rome
:
eyther
he
will
not
heare
what
becommeth
of
Onesimus
,
or
if
he
doe
heare
,
peraduenture
he
shall
neuer
be
deliuered
out
of
prison
,
but
remaine
a
Prisoner
all
the
daies
of
his
life
;
and
therefore
I
will
deal
with
Onesimus
as
seemeth
good
to
my selfe
.
These
and
such
like
imaginations
,
the
Apostle
putteth
out
of
his
head
,
and
telleth
him
he
should
shortly
looke
for
his
comming
vnto
him
,
whereby
he
should
know
what
account
he
made
of
his
wordes
,
and
what
obedience
he
would
yeeld
to
his
request
.
Hence
it
is
,
that
for
this
cause
Paule
craueth
to
haue
lodging
prepared
for
him
,
rather
by
Philemon
,
then
any
other
Citizen
at
Colosse
:
not
that
he
required
much
prouision
and
preparation
to
bee
made
for
his
entertainement
,
[
a
](A22481-e103540-b)
a
Phil.
4
,
11.
Who
had
taught
others
,
and
learned
himselfe
to
be
content
with
a
little
,
but
because
by
this
commaundement
,
as
by
a
sharpe
Sword
,
he
would
pierce
the
Bowels
of
Philemon
,
and
as
by
a
strong
Engine
,
batter
the
Fort
and
Bulwark
of
his
heart
,
and
throughly
perswade
him
,
and
preuaile
with
him
,
to
receiue
Onesimus
,
both
into
his
house
,
and
into
his
fauour
.
In
this
verse
,
we
haue
to
consider
two
pointes
:
first
,
a
Commaundment
;
secondly
,
a
reason
whereby
the
commaundement
is
strengthened
.
The
commaundement
is
,
to
prepare
him
hostage
and
lodging
:
wherein
he
answereth
a
double
doubt
and
question
that
might
arise
in
him
,
and
trouble
the
motion
and
matter
that
Paule
intended
.
For
first
he
might
haue
saide
;
I
may
vse
Onesimus
as
I
list
,
Paule
is
farre
enough
from
hearing
of
it
.
Againe
,
he
might
haue
thought
,
[
b
](A22481-e103610-b)
b
Theophil
enarrat
.
in
epistol.
Philem.
It
is
well
he
had
such
a
cause
to
plead
,
and
such
a
request
to
make
,
otherwise
I
should
neuer
haue
heard
from
him
.
These
suspitions
the
Apostle
remooueth
,
when
he
saith
in
this
place
;
I
haue
not
written
for
his
cause
alone
,
but
for
my selfe
,
that
thou
make
account
to
be
mine
Host
,
and
to
receiue
mee
into
thine
House
.
The
reason
is
drawne
from
the
working
cause
,
I
hope
to
be
giuen
vnto
you
through
your
Prayers
,
and
may
be
thus
frame
;
-
If
I
hope
to
be
giuen
vnto
you
by
your
Prayers
,
then
prepare
me
Hostage
,
-
But
I
hope
to
be
giuen
vnto
you
by
your
Praiers
:
-
Therefore
prepare
me
Hostage
.
Or
rather
,
the
latter
part
of
this
Verse
is
the
the
taking
away
of
an
Obiection
which
Philemon
might
haue
made
,
vpon
the
hearing
of
the
charge
giuen
vnto
him
of
preparing
him
lodging
,
which
may
be
thus
supplyed
.
Shall
wee
looke
for
thy
comming
?
Why
,
Thou
art
a
Prisoner
?
Thou
art
safe
enough
from
comming
to
vs
,
and
lodging
at
mine
house
:
thou
must
be
content
with
a
cold
lodging
in
another
place
;
thou
maist
well
tell
vs
of
thy
forth
comming
,
but
I
doubt
thou
wilt
not
yet
be
comming
forth
.
To
this
the
Apostle
aunswereth
;
I
hope
in
short
time
to
be
deliuered
:
whereunto
he
annexeth
two
causes
of
his
hope
,
that
he
might
know
it
was
,
not
builded
in
the
Ayre
without
foundation
,
but
grounded
and
established
sufficiently
,
relying
vpon
the
prayers
of
the
faithfull
,
and
vpon
the
grace
and
mercy
of
God
.
Prepare
me
lodging
]
he
meaneth
the
entertainement
of
Hospitality
,
whereof
lodging
is
but
a
part
.
The
word
signifieth
al
things
requisite
for
the
well
vsing
of
a
Stranger
;
as
receiuing
to
House
,
food
,
lodging
,
and
all
other
necessaries
belonging
thereunto
,
whereof
many
parts
are
expressed
[
c
](A22481-e103760-b)
c
1
Tim.
5
,
10
by
the
Apostle
,
in
the
description
of
the
Widdowes
that
were
to
be
taken
to
serue
the
Church
,
in
attending
vnto
the
sicke
.
In
the
next
place
when
he
saith
,
[
I
hope
through
your
Prayers
,
&c.
]
it
argueth
,
that
the
Churches
of
the
Gentiles
did
pray
vncessantly
vnto
God
,
for
the
deliuerance
of
Paul
out
of
Prison
;
as
we
see
in
the
Actes
of
the
Apostles
,
when
Herod
had
killed
Iames
,
and
put
Peter
in
Prison
,
[
d
](A22481-e103820-b)
d
Actes
12
,
5.
earnest
Prayer
was
made
of
the
Church
to
God
for
him
.
So
that
we
see
he
had
the
Prayers
of
the
faithfull
,
and
that
he
did
acknowledge
the
benefit
&
necessity
of
them
,
that
they
should
preuaile
with
God
.
Lastly
,
when
he
addeth
[
I
shall
be
giuen
vnto
you
.
]
We
must
vnderstand
,
that
the
word
which
the
Holie
Ghost
vseth
in
this
place
,
signifieth
to
bee
freely
and
frankly
giuen
:
noting
thereby
,
that
when
he
should
be
deliuered
,
and
finde
the
effect
of
their
Prayers
,
it
should
be
through
the
free
grace
and
mercy
of
God
,
and
not
merited
by
the
Saints
.
So
then
,
according
to
this
order
of
the
words
,
and
interpretation
of
the
Text
,
the
reading
of
this
Verse
is
to
this
effect
.
Hauing
now
ended
my
suit
mooued
vnto
thee
touching
Onesimus
,
I
am
in
the
next
place
to
sollicite
thee
for
my selfe
;
namely
,
that
as
thou
art
inclined
in
loue
to
all
the
Saints
of
God
,
so
that
thou
prepare
thy selfe
to
entertaine
me
at
thy
house
,
with
all
the
fruits
of
hospitality
.
For
although
I
be
in
bonds
,
and
kept
fast
in
hold
,
yet
my
hope
is
;
that
by
reason
of
the
continuall
and
effectuall
Prayers
of
the
Saints
,
I
shall
ere
long
,
through
the
free
mercies
of
God
be
giuen
vnto
you
,
and
to
the
other
Churches
,
for
their
further
edification
in
Christ
Iesus
our
Lord
.
[
e
](A22481-e103900-b)
e
1
Pet.
5
,
2.
Feede
the
Flocke
of
God
that
dependeth
vpon
you
,
caring
for
it
;
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
.
This
affection
if
it
be
found
in
vs
,
shall
minister
exceeding
comfort
to
our
hearts
,
when
we
remember
that
we
haue
imployed
our
guifts
and
labours
to
gaine
a
people
to
God
,
and
haue
not
sought
theirs
,
but
them
.
On
the
other
side
,
woe
vnto
idle
Shepheards
,
that
feede
not
the
Flocke
,
but
feede
themselues
.
Such
as
are
to
worke
in
the
Lords
Vineyard
must
be
Labourers
,
not
Loyterers
;
they
must
be
able
to
feed
,
not
to
fleese
;
they
must
blow
the
Trumpet
,
and
not
hold
their
peace
.
Secondly
,
the
Apostle
doth
not
assure
himselfe
or
the
Churches
of
God
that
he
shall
be
deliuered
,
but
[
he
hopeth
]
to
be
set
free
,
as
if
he
should
say
;
I
haue
conceiued
an
hope
not
vaine
and
foolish
,
without
ground
of
reason
,
but
I
trust
in
Gods
mercy
to
be
set
in
safety
,
that
I
may
serue
the
Church
,
and
profit
you
in
the
Gospell
a
long
time
.
Now
,
whether
the
Apostle
being
deliuered
out
of
Prison
,
euer
came
among
the
Colossians
,
and
tooke
vp
his
lodging
in
the
House
of
Philemon
,
it
is
vncertaine
,
and
not
to
be
found
in
the
holy
Scriptures
.
The
like
hope
he
conceiueth
in
other
places
of
his
Epistles
,
as
when
he
writeth
to
the
Phillippians
,
Chapt.
1.
[
f
](A22481-e103970-b)
f
Phil.
1
,
24
,
25
To
abide
in
the
flesh
is
more
needefull
for
you
,
and
this
am
I
sure
off
,
that
I
shall
abide
,
and
with
you
all
continue
,
for
your
furtherance
and
ioy
of
your
Faith
.
And
in
the
Chapter
following
,
[
g
](A22481-e103990-b)
g
Phil.
2
,
23
,
24
I
hope
to
send
Timothy
as
soone
as
I
know
how
it
will
goe
with
me
:
and
I
trust
in
the
Lord
,
that
I
also
my selfe
shall
come
shortly
.
The
like
wee
see
in
the
Epistle
to
the
Hebrewes
(
if
that
were
Paules
)
Chapt.
13.
[
h
](A22481-e104030-b)
h
Hebr.
13
,
23.
Know
that
our
Brother
Timotheus
is
deliuered
,
with
whom
(
if
he
come
shortly
)
I
will
see
you
.
Obserue
in
this
place
,
that
his
hope
is
not
absolute
,
but
condicionall
;
not
simply
purposed
,
but
limited
;
I
hope
in
the
Lorde
.
This
is
expressed
by
him
in
the
first
Chapter
of
the
Epistle
to
the
Romaines
,
[
i
](A22481-e104070-b)
i
Rom.
1
,
10.
I
make
mention
of
you
alwaies
in
my
Prayers
,
beseeching
that
by
some
meanes
,
one
time
or
other
,
I
might
haue
a
prosperous
iourney
by
the
will
of
God
,
to
come
vnto
you
.
Wee
must
therefore
know
,
that
all
our
steppes
are
directed
of
God
,
they
are
not
in
our
owne
power
to
be
ordered
at
our
owne
pleasure
.
We
must
also
beware
of
all
vaine
confidence
and
presumption
in
our selues
,
and
in
vnder-taking
our
businesse
and
affaires
of
this
life
,
seeing
the
successe
is
vnknowne
,
and
our
life
is
vncertain
.
Whatsoeuer
we
take
in
hand
,
we
must
depend
vpon
the
prouidence
of
God
,
and
rely
vpon
his
will
.
Hence
it
is
,
that
the
Apostle
Iames
reprooueth
them
that
say
,
[
k
](A22481-e104110-b)
k
Iames.
4
,
13
,
14
,
15.
Goe
to
now
ye
that
say
,
to
day
or
to
morrow
we
will
goe
into
such
a
Cittie
,
and
continue
there
a
yeare
,
and
buy
and
sell
,
and
get
gaine
:
(
and
yet
ye
cannot
tell
what
shall
be
to
morrow
.
)
For
what
is
your
life
?
It
is
euen
a
vapour
that
appeareth
but
a
little
time
,
and
afterward
vanisheth
away
:
For
that
ye
ought
to
say
,
If
the
Lord
will
,
both
we
shall
liue
,
and
we
shall
doe
this
and
that
.
God
is
the
cheefe
Ruler
and
Moderatour
of
all
persons
and
actions
,
nothing
is
guided
and
gouerned
by
Fortune
,
nor
falleth
out
by
Chance
:
he
sitteth
as
it
were
at
the
Sterne
,
and
ordereth
al
things
to
his
owne
glory
,
and
the
good
of
his
Church
.
Thirdly
,
he
putteth
them
in
hope
and
comfort
,
that
he
should
be
deliuered
and
come
vnto
them
,
as
a
matter
that
would
be
welcome
and
profitable
vnto
them
.
Which
teacheth
,
that
the
company
,
fellowship
,
and
presence
of
the
faithfull
Seruants
of
God
,
is
much
to
bee
desired
and
looked
after
,
and
much
to
be
reioyced
in
.
Thereby
they
receiue
mutuall
comfort
one
in
another
,
and
bestow
mutuall
graces
one
vpon
another
,
and
likewise
by
hauing
the
fellowship
one
of
another
,
they
whet
and
sharpen
one
another
.
We
are
ready
to
grow
dull
,
as
an
edge-toole
that
is
quickly
blunted
and
turned
.
Now
the
communion
and
communication
which
we
haue
together
among
our selues
,
will
quicken
our
Faith
,
and
kindle
our
zeale
,
that
it
will
breake
out
into
a
great
flame
.
Hence
it
followeth
,
that
they
are
happy
that
delight
to
frequent
the
company
of
the
godly
,
and
of
such
as
may
profit
vs
in
the
best
things
.
He
that
walketh
with
the
wise
,
shall
be
the
wiser
;
but
he
that
is
a
companion
of
Fooles
,
shall
learne
foolishnesse
.
Wherefore
,
they
are
hereby
reprooued
,
that
neuer
thinke
themselues
better
at
ease
,
then
when
they
are
farthest
from
them
that
delight
in
the
Lorde
,
and
take
pleasure
in
lewd
and
ryotous
company
,
by
whom
they
are
misled
and
carryed
out
of
the
right
way
.
Lastly
,
wee
see
that
the
Apostle
alwaies
ascribeth
much
to
to
the
Prayers
of
the
Saints
.
We
know
,
that
Paule
was
one
of
the
cheefe
of
the
Apostles
,
whose
guifts
were
great
;
whose
labours
were
painefull
;
whose
visions
and
reuelations
were
wonderfull
;
yet
he
reiecteth
not
the
praiers
of
the
Church
;
as
appeareth
in
this
place
,
and
[
l
](A22481-e104160-b)
l
Phil.
1
,
19.
Phil.
1
,
19.
I
know
that
this
shall
turne
to
my
saluation
through
your
prayer
,
and
by
the
helpe
of
the
spirit
of
Iesus
Christ
.
So
then
,
the
excellency
of
any
member
and
worthinesse
of
the
cheefest
in
the
Church
,
doth
not
exempt
him
from
standing
in
neede
of
the
Prayers
of
the
poorest
Christian
and
lowest
part
of
the
Church
.
Nay
,
the
greater
and
higher
,
and
more
eminent
any
man
is
,
the
more
he
hath
need
to
be
praied
for
,
and
commended
to
the
grace
of
God
;
inasmuch
as
he
is
set
in
a
more
slipperie
place
,
he
lyeth
open
to
greater
daunger
,
and
is
exposed
to
stronger
tentations
and
assaults
of
Sathan
,
then
those
that
are
in
a
lower
place
,
and
a
meaner
condition
.
Such
then
as
excell
others
in
guifts
or
calling
,
ought
to
desire
the
prayers
of
the
faithfull
(
which
auaile
much
if
they
be
feruent
)
no
lesse
,
if
not
more
then
others
.
Note
also
the
great
necessity
and
force
of
prayer
,
that
all
persons
,
as
well
high
as
low
,
stand
in
neede
of
it
.
Lastly
,
let
euery
one
labour
to
haue
a
feeling
of
his
owne
want
of
the
supplication
of
others
;
yea
,
the
higher
we
are
set
,
the
greater
will
be
our
fal
,
if
we
be
not
strongly
assisted
by
all
such
meanes
as
God
hath
left
,
to
further
our
saluation
and
deliuerance
out
of
troubles
that
hemme
vs
in
on
euery
side
.
Hitherto
of
the
obseruations
:
Now
let
vs
come
to
particular
doctrines
.
[
Moreouer
also
,
prepare
me
lodging
.
]
He
requireth
in
these
words
,
of
Philemon
,
an
entertaining
of
such
as
are
destitute
,
and
driuen
out
of
house
and
home
for
the
Gospels
sake
;
as
if
he
should
say
,
when
any
of
the
poore
Saints
are
banished
,
persecuted
,
and
put
to
great
extreamities
,
as
the
World
doth
alwaies
carry
an
hard
and
vnmercifull
hand
toward
them
,
be
carefull
to
receiue
them
cheerefully
,
and
to
minister
al
comfort
ye
can
vnto
them
willinglie
.
The
word
therefore
vsed
in
this
place
,
hath
a
generall
signification
,
and
containeth
all
duties
belonging
to
the
entertainement
of
Strangers
.
And
by
Strangers
we
meane
,
not
such
as
ordinarily
come
to
visite
vs
,
nor
such
as
trauaile
about
the
businesse
of
this
life
,
and
take
vp
their
lodgings
in
Innes
or
Tauernes
:
but
such
as
fly
from
place
to
place
,
and
are
compelled
against
their
wils
,
to
leaue
Countrey
,
or
Kindred
,
or
House
,
for
the
Gospels
sake
.
The
word
vsed
in
this
place
,
is
not
to
be
restrained
to
giuing
of
them
lodging
,
as
if
they
had
discharged
so
much
as
could
be
required
of
them
,
but
vnder
that
,
all
duties
of
the
same
kind
and
nature
are
comprehended
;
as
Meate
,
Drink
,
Apparrell
,
and
all
other
thinges
necessary
for
them
.
These
the
Apostle
knew
would
be
ioyfully
yeelded
by
Philemon
to
him
,
and
all
other
the
faithfull
,
especially
such
as
labour
in
the
word
and
Doctrine
.
This
we
see
in
the
examples
of
sundry
of
the
faithfull
,
one
very
famous
among
the
rest
,
is
the
Shunamites
Wife
,
[
m
](A22481-e104280-b)
m
2
Kin.
4
,
8
,
9
Who
called
the
Prophet
of
God
to
her
house
to
eate
Bread
;
and
she
said
to
her
Husband
;
Behold
,
I
know
now
,
that
this
is
an
holie
Man
of
God
that
passeth
by
vs
continually
,
let
vs
make
him
a
little
Chamber
with
Walles
,
and
let
vs
set
him
there
a
Bed
,
and
a
Table
,
and
a
Stoole
,
and
a
Candlesticke
,
that
he
may
turne
in
thither
when
he
commeth
to
vs
.
This
is
it
which
the
Prophet
Esay
commendeth
,
Chapt.
58.
7.
Is
not
this
the
fasting
that
I
haue
chosen
,
[
n
](A22481-e104330-b)
n
Esay
58
,
7.
to
deale
thy
bread
to
the
hungry
,
and
that
thou
bring
the
poor
that
wander
vnto
thine
house
?
When
thou
seest
the
naked
,
that
thou
couer
him
,
&
hide
not
thy selfe
from
thine
owne
Flesh
?
This
is
noted
as
a
part
of
the
innocency
and
integrity
of
Iob
,
Chapt.
31.
[
o
](A22481-e104360-b)
o
Iob
31
,
32.
The
stranger
did
not
lodge
in
the
street
,
but
I
opened
my
doores
vnto
him
that
went
by
the
way
.
The
like
wee
might
say
of
of
the
Woman
of
[
p
](A22481-e104380-b)
p
1
King
.
17.
Luke
10.
Iohn
11.
Luke
19.
Actes
16.
2
Tim.
1.
Sarepta
,
that
entertained
Eliah
in
the
time
of
famine
:
of
Lazarus
and
his
Sisters
,
that
receiued
Christ
into
their
house
:
of
Zacheus
,
who
lodged
him
ioyfully
:
of
Lydia
,
who
intreated
Paul
and
his
Compaons
,
to
come
into
her
house
,
and
to
abide
with
her
:
of
Onesiphorus
,
who
sought
out
the
Apostle
diligently
,
refreshed
him
oftentimes
,
and
was
not
ashamed
of
his
Chaines
.
All
these
examples
,
Registred
and
recorded
in
the
Olde
and
New
Testament
,
teach
vs
,
that
God
requireth
it
as
a
speciall
dutie
at
our
handes
;
to
entertaine
,
lodge
,
and
refresh
such
poore
Straungers
as
are
constrained
to
wander
vp
and
downe
,
either
for
preaching
or
professing
of
the
Gospell
.
[
q
](A22481-e104490-b)
q
Deut.
10
,
19
Loue
ye
the
Stranger
,
for
ye
were
Strangers
in
the
Land
of
Aegipt
.
Herevnto
commeth
the
rule
of
the
Apostle
,
Rom.
12.
[
r
](A22481-e104510-b)
r
Rom.
12
,
13.
Distribute
to
the
necessities
of
the
Saintes
,
giue
your selues
to
Hospitality
.
This
is
the
precept
of
the
Apostle
Peter
,
Chapt.
4.
[
s
](A22481-e104540-b)
s
1
Pet.
4.
Be
ye
harborous
one
to
another
,
without
gruding
.
Seeing
therefore
God
commaundeth
,
it
is
our
part
to
obey
,
and
submit
our selues
to
his
will
and
pleasure
.
The
Lord
our
God
,
is
God
of
Gods
,
and
Lord
of
Lords
,
a
great
God
,
mighty
and
terrible
,
who
doth
[
t
](A22481-e104600-b)
t
Deut.
10
,
18.
right
vnto
the
Fatherlesse
and
Widdow
,
and
loueth
the
Stranger
,
giuing
him
foode
and
rayment
,
loue
ye
therefore
the
Stranger
.
Where
we
see
,
he
vrgeth
this
duty
to
loue
the
stranger
,
mooued
by
the
example
of
God
himselfe
,
who
is
alwaies
ready
to
helpe
him
,
and
to
defend
him
:
so
that
it
ought
to
bee
our
desire
and
delight
to
study
to
be
like
vnto
our
heauenly
Father
.
[
u
](A22481-e104650-b)
u
Heb.
13
,
2.
Be
not
forgetfull
to
entertaine
Strangers
:
for
thereby
some
haue
receiued
Angels
into
their
Houses
vnawares
:
Declaring
heereby
,
that
they
which
in
the
simplicitie
of
their
hearts
serue
God
,
and
comfort
his
Saintes
in
the
duties
of
Hospitalitie
,
and
other
fruites
of
loue
,
shall
obtaine
great
honour
,
and
many
blessings
from
GOD
,
euen
more
then
euer
they
thought
of
,
or
could
expect
at
his
handes
;
as
we
see
in
Abraham
and
Lot
,
who
became
the
Hoasts
of
his
speciall
Seruants
,
most
deare
vnto
him
,
euen
the
most
glorious
Angels
,
nay
of
the
Lord
Iesus
Christ
,
who
was
among
them
.
Thus
doth
the
Lord
honour
them
that
honour
him
.
Seeing
therefore
God
commaundeth
this
duty
in
his
word
,
approueth
of
it
by
his
example
,
and
honoureth
the
performance
of
it
in
his
Seruants
,
it
teacheth
,
that
the
kinde
entertainement
of
such
as
are
desolate
and
destitute
Strangers
,
poore
Widdows
,
or
fatherlesse
,
friendlesse
,
and
comfortlesse
Orphans
,
is
an
acceptable
seruice
approued
in
the
eies
of
God
.
[
x
](A22481-e104730-b)
x
Heb.
11
,
31.
Who
by
Faith
receiued
the
Spies
peaceably
,
and
sent
them
out
another
way
.
We
see
this
in
the
old
Man
of
Mount
Ephraim
▪
that
dwelt
in
Gibeah
,
[
y
](A22481-e104770-b)
y
Iudg.
19
,
20.
who
wished
peace
vnto
the
Leuite
and
his
wife
,
and
brought
him
into
his
house
,
and
gaue
Fodder
vnto
the
Asses
;
there
they
washed
their
feete
;
there
they
did
eate
and
drinke
;
and
there
their
harts
were
merry
.
So
the
Apostle
Rom.
16.
commendeth
Phebe
,
a
deare
Sister
to
the
Romans
,
[
z
](A22481-e104810-b)
z
Rom.
16
,
2.
That
they
receiue
her
in
the
Lord
as
it
becommeth
Saints
,
and
that
they
assist
her
in
whatsoeuer
businesse
she
needeth
of
their
ayd
:
for
she
hath
giuen
Hospitalitie
vnto
many
,
and
vnto
himselfe
also
.
Likewise
Gaius
is
commended
[
a
](A22481-e104840-b)
a
Rom.
16
,
23
3
Iohn
5.
to
the
Host
of
Paule
,
and
of
the
whole
Church
:
yea
,
to
bee
faithfull
to
all
the
Brethren
,
and
to
Straungers
,
which
did
beare
witnesse
of
his
loue
.
The
Church
was
then
in
persecution
;
the
people
of
God
were
often
driuen
into
banishment
.
There
were
in
those
daies
no
Innes
to
receiue
Straungers
,
and
to
entertaine
Trauailers
,
as
there
were
afterward
,
and
now
are
in
all
places
.
Euery
godlie
mans
house
ought
to
be
their
Inne
to
receiue
them
.
We
loue
the
truth
,
as
we
loue
the
entertainement
of
those
that
professe
it
,
and
suffer
for
it
.
Especially
it
is
required
of
vs
,
to
make
much
of
the
true
Ministers
of
Christ
Iesus
,
when
we
see
them
made
as
Straungers
,
to
want
house
,
liuing
,
maintenance
.
Seeing
therefore
many
troubles
were
raised
through
the
tyranny
of
the
Enemies
against
the
Saintes
;
so
that
they
were
constrained
to
forsake
their
Country
and
Kindred
,
to
enioy
the
profession
of
the
Faith
,
and
the
peace
of
a
good
conscience
:
the
Apostles
of
Christ
do
oftentimes
beat
vppon
this
point
,
and
require
this
duty
,
to
receiue
such
to
our
houses
as
the
World
reiected
,
and
accounted
vnworthy
of
the
company
of
men
.
If
we
do
good
to
these
poore
members
of
Christ
,
that
[
b
](A22481-e104860-b)
b
Heb.
11
,
37
,
38.
are
glad
to
wander
vp
and
downe
in
sheeps
skins
,
and
in
Goats
skins
,
being
destitute
,
afflicted
,
and
tormented
;
who
,
to
saue
their
liues
from
the
rage
of
the
oppressour
,
and
the
sword
of
the
persecuter
,
were
driuen
to
hide
their
heads
in
Wildernesses
,
and
Mountaines
,
and
Dennes
,
and
Caues
of
the
Earth
;
we
testifie
our
vnfained
loue
to
the
truth
,
and
to
the
Bretheren
;
nay
,
to
Christ
Iesus
himselfe
,
as
we
shall
see
and
shew
afterward
.
But
if
we
do
good
to
such
as
are
able
to
requite
it
,
and
to
such
as
are
linked
vnto
vs
by
Kindred
,
or
any
other
band
,
it
is
no
true
triall
,
no
due
proofe
,
no
perfect
testimony
of
our
charity
.
True
it
is
,
kindnesse
and
humanity
are
good
,
if
they
be
ordered
aright
,
and
ruled
according
to
pietie
and
godlinesse
:
but
when
they
extend
farther
,
euen
to
such
as
are
not
able
to
recompence
it
,
and
to
such
as
are
vnknowne
vnto
vs
,
therein
wee
make
demonstration
,
that
we
serue
God
in
sinceritie
,
and
hold
fast
the
right
rule
of
Charity
.
Such
as
are
at
home
in
their
owne
Countrey
,
shall
finde
releefe
enough
,
they
shall
haue
Kinsfolke
to
minister
help
and
succor
vnto
them
,
according
to
the
saying
of
the
Shunamite
,
when
the
Prophet
said
vnto
her
;
[
c
](A22481-e104900-b)
c
2
Kin.
4
,
14.
Behold
thou
hast
had
all
this
great
care
for
vs
,
what
shall
we
do
for
thee
?
Is
there
any
thing
to
be
spoken
for
thee
to
the
King
,
or
to
the
Captaine
of
the
Host
:
she
answered
;
I
dwell
among
mine
owne
people
.
But
such
as
are
poore
godly
strangers
are
destitute
of
help
;
they
haue
neither
Friends
nor
Kinsfolkes
;
they
haue
neither
aide
nor
fauour
shewed
vnto
them
;
they
lie
open
to
all
iniuries
and
indignities
.
The
poore
Children
of
God
are
often
exiled
and
banished
from
their
houses
,
and
are
as
sillie
Birds
whose
nests
are
taken
,
so
that
they
know
not
whether
to
go
,
or
what
to
doe
,
or
whom
to
flie
vnto
,
or
vnder
whose
roofe
to
shroude
themselues
,
from
the
storme
and
tempest
that
hath
ouertaken
them
.
Now
the
greater
their
miserie
is
the
more
accepted
is
our
charity
:
and
the
more
heauy
their
persecution
is
,
the
better
accounted
is
our
compassion
,
which
shall
neuer
be
forgotten
,
but
receiue
a
reward
.
This
is
that
promise
which
Christ
our
Sauiour
maketh
;
[
d
](A22481-e104930-b)
d
Math.
10
,
42.
Whosoeuer
shall
giue
vnto
one
of
these
little
ones
,
to
drinke
,
a
Cup
of
cold
Water
onely
,
in
the
name
of
a
Disciple
,
verily
I
say
vnto
you
,
he
shall
not
lose
his
reward
.
Let
vs
therfore
delight
in
shewing
the
workes
of
mercy
,
that
GOD
may
delight
in
vs
:
and
succour
the
poore
Saints
that
are
distressed
,
that
we
also
our selues
may
finde
helpe
in
time
of
need
.
[
e
](A22481-e104980-b)
e
2
Thes.
3
,
8
,
10.
and
as
idle
Drones
sucke
away
the
Hony
from
the
Bees
,
and
deuour
that
which
should
maintain
the
faithfull
of
the
Land
,
and
such
as
labour
the
thing
that
is
good
.
Let
such
therefore
,
as
haue
their
affections
ready
to
receiue
others
into
their
houses
,
and
to
make
them
partakers
of
the
blessings
that
God
hath
bestowed
vpon
them
,
vse
it
most
commonly
toward
the
poore
Saints
,
and
destitute
members
of
Christ
;
according
to
the
precept
of
our
Sauiour
.
Luke
14.
[
f
](A22481-e104990-b)
f
Luke
14
,
12
,
13
,
14
,
When
thou
makest
a
Dinner
,
call
not
thy
Friendes
,
nor
thy
Bretheren
,
nor
thy
Kinsmen
,
nor
thy
rich
neighbours
,
least
they
also
bid
thee
againe
,
and
recompence
be
made
thee
.
But
when
thou
makest
a
Feast
,
call
the
poore
,
the
maimed
,
the
lame
,
and
the
Blinde
,
and
thou
shalt
bee
blessed
,
because
they
cannot
recompence
thee
,
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
.
True
it
is
,
our
Kinsmen
,
our
Friends
,
and
rich
Neighbours
,
may
be
inuited
and
bidden
,
but
not
they
onely
,
as
the
custome
is
of
our
daies
;
we
entertaine
such
,
as
may
entertaine
vs
againe
.
Secondly
,
this
meeteth
with
the
corruption
of
our
times
,
we
cannot
abide
those
that
are
Strangers
,
but
are
enemies
to
the
very
name
when
we
heare
it
.
But
all
neglect
of
them
,
and
iniurious
dealing
toward
them
is
a
great
sinne
,
and
such
as
are
haters
of
Strangers
,
are
grieuous
Sinners
.
Such
[
g
](A22481-e105020-b)
g
Gene.
19.
Iudg.
19.
were
the
Sodomites
,
such
were
the
men
of
Gibeah
,
that
offered
all
violence
they
could
,
to
the
Strangers
that
came
to
lodge
among
them
;
it
was
an
euident
signe
of
horrible
impiety
and
iniquity
that
raigned
among
them
.
They
that
cry
out
so
much
against
Strangers
,
and
vse
it
as
a
word
of
reproach
,
do
shew
plainelie
that
they
doe
not
deserue
to
be
numbred
among
the
Children
of
God
,
nor
to
be
accounted
as
members
of
Christ
,
any
more
then
Dogs
and
Swine
,
inasmuch
as
out
of
their
owne
mouths
they
shall
be
iudged
.
It
is
a
shamefull
barbarousnesse
for
men
to
haue
pitty
and
compassion
on
them
that
are
helplesse
.
Among
the
Heathen
and
Infidels
they
were
euill
thought
of
,
that
had
not
this
reason
and
vnderstanding
to
receiue
them
gently
and
peaceably
that
were
cast
out
of
their
houses
and
dwellings
:
how
much
more
is
it
requisite
for
vs
,
when
we
see
the
Church
of
GOD
tossed
and
tumbled
,
and
tormented
by
Tyrants
and
enemies
of
the
truth
,
to
giue
courteous
entertainement
to
the
poore
Christians
which
are
banished
out
of
their
Countries
,
bereaued
of
their
friends
,
and
separated
from
their
Kinsfolkes
,
of
whom
they
might
be
succoured
?
If
we
do
not
these
thinges
,
it
is
an
euident
token
,
that
we
renounce
God
,
and
haue
no
sparke
of
true
piety
in
vs
.
For
the
Lord
doth
more
rigorously
condemne
the
outrages
and
wrongs
that
are
done
to
strangers
,
then
those
that
are
done
to
a
mans
owne
Neighbours
.
The
Heathen
shame
vs
;
nay
,
shall
rise
vp
in
iudgement
to
condemne
vs
in
this
behalfe
:
for
when
they
intended
to
shew
that
some
man
was
of
a
wicked
and
slauish
Nature
,
they
were
wont
to
say
;
Get
thee
hence
,
thou
art
an
Enemy
toward
Strangers
:
and
this
checke
and
taunt
was
more
with
them
,
then
if
they
had
branded
a
man
with
the
Name
of
an
Whore-maister
,
a
Drunkard
,
a
periured
person
,
a
Murtherer
,
or
if
they
had
saide
;
Thou
art
worse
then
a
brute
Beast
.
They
[
h
](A22481-e105060-b)
h
Homer
.
Odyss.
lib.
22.
accounted
the
poore
man
and
the
stranger
to
be
both
sent
vnto
vs
of
God
,
and
therefore
ought
not
to
be
despised
.
They
called
them
to
lodge
and
soiourne
[
i
](A22481-e105080-b)
i
Virgil.
Aeneid
.
lib.
1.
&
8.
with
them
,
and
acknowledge
that
there
ought
to
be
a
compassion
of
the
miseries
one
of
another
.
They
shewed
not
a
niggardly
mind
,
[
k
](A22481-e105110-b)
k
Ouid.
Metamorph
.
lib.
8.
but
a
cheerefull
looke
,
and
a
friendly
countenance
toward
such
as
they
had
receiued
to
their
house
.
The
Painims
haue
spoken
and
practised
after
this
manner
:
what
shal
then
become
of
vs
that
professe
our selues
to
be
Gods
Children
,
when
we
fight
so
directly
against
the
order
of
nature
?
For
God
hath
set
one
common
and
generall
band
among
al
mankind
,
and
it
is
required
of
vs
,
to
extend
our
charitie
toward
all
such
as
resemble
vs
,
and
carry
the
Image
of
God
vpon
them
:
but
especially
it
behooueth
vs
to
respect
such
as
are
more
neerly
knit
vnto
vs
by
the
band
of
Faith
,
and
therefore
ought
to
be
more
deare
vnto
vs
,
then
all
others
.
True
it
is
,
all
Strangers
are
to
be
warned
and
admonished
for
their
part
,
that
they
abuse
not
that
name
and
priuiledge
.
If
a
man
haue
a
priuiledge
and
protection
from
a
Prince
,
and
then
abuse
both
himselfe
and
it
,
so
that
vnder
the
colour
of
that
benefit
and
honor
done
vnto
him
,
he
commit
some
outrage
and
wicked
Act
,
shall
he
not
be
worthy
of
double
punnishment
?
It
falleth
out
sometimes
,
that
a
great
number
will
say
,
they
are
driuen
out
of
their
Countrey
for
their
conscience
,
yet
they
shew
a
corrupt
conscience
,
defile
the
Church
with
their
dissolute
life
,
&
giue
occasion
to
vnbeleeuers
,
to
blaspheme
the
purity
of
doctrine
,
and
to
haue
their
mouthes
wide
open
against
the
professors
of
it
.
Notwithstanding
,
we
must
take
heed
,
that
for
the
offence
of
some
,
we
do
not
reiect
those
that
are
Gods
strangers
,
that
we
do
not
leaue
them
helplesse
,
but
succour
them
as
God
hath
inabled
vs
.
They
are
among
vs
,
to
try
our
beneuolence
and
charity
.
If
we
shew
mercy
to
them
,
though
they
be
not
able
to
requite
it
,
yet
God
is
both
able
and
willing
to
recompence
our
workes
of
mercy
.
[
l
](A22481-e105190-b)
l
Gene.
18
,
1.
who
sate
at
his
Tent
doore
,
to
inuite
such
as
he
saw
passing
by
,
and
had
neede
of
the
fruites
of
mercy
to
bee
shewed
vnto
them
.
So
Lot
his
Nephew
,
who
had
beene
brought
vp
in
his
house
,
and
had
learned
of
him
to
expresse
the
duties
of
Charity
;
[
m
](A22481-e105210-b)
m
Gene
,
19
,
1.
sate
at
the
Gate
of
Sodome
(
into
the
which
strangers
did
enter
)
to
call
them
to
his
House
,
to
refresh
them
with
meate
,
and
to
defend
them
from
iniuries
,
to
which
otherwise
they
lay
open
aboue
all
other
.
This
reprooueth
those
that
grudge
and
are
greeued
when
any
occasion
falleth
out
,
that
they
are
tryed
what
affection
and
compassion
they
beare
vnto
them
.
We
see
this
euidentlie
in
Naball
,
toward
[
n
](A22481-e105240-b)
n
1
Sam.
25
,
14
Dauid
and
his
men
:
for
when
hee
was
intreated
by
the
Messengers
that
were
sent
vnto
him
,
to
giue
whatsoeuer
came
to
his
hand
;
he
railed
at
them
,
and
sent
them
away
empty
;
he
was
lauish
of
his
tongue
,
but
sparing
of
his
pursse
;
they
had
words
,
but
they
had
nothing
but
wordes
.
It
was
otherwise
with
Abraham
:
when
he
saw
men
come
toward
him
,
hee
ranne
to
meete
them
,
he
bowed
himselfe
vnto
them
,
he
intreated
them
to
receiue
the
meanes
of
refreshing
themselues
at
his
handes
,
he
pressed
vppon
them
very
earnestly
,
that
they
should
not
deny
him
.
To
this
purpose
we
heard
out
of
the
Apostle
Peter
,
That
we
should
be
harborous
without
grudging
.
We
must
therefore
,
not
onely
doe
good
to
Strangers
,
but
doe
good
cheerefullie
,
and
with
a
ready
minde
,
without
murmuring
and
repining
at
the
occasion
offered
vnto
vs
.
We
now
dwell
in
our
owne
Countrey
,
and
among
our
Kindred
;
we
rest
quietly
in
our
Houses
,
and
in
our
Beddes
;
wee
liue
in
peace
and
quietnesse
;
but
we
know
not
what
daies
may
shine
vppon
vs
,
and
what
times
may
come
ouer
our
heads
.
We
that
now
hate
and
abhorre
strangers
in
our
owne
Land
,
it
may
happen
,
that
our selues
may
be
Strangers
in
a
Land
that
is
not
our
owne
.
Moses
,
exhorting
the
people
of
Israell
to
be
mercifull
toward
such
,
as
aboue
all
others
stand
in
neede
of
mercy
;
to
wit
,
Strangers
,
Widdowes
,
and
fatherlosse
Children
;
maketh
this
as
a
reason
vnto
them
;
Loue
the
Stranger
,
for
ye
were
Strangers
in
the
Land
of
Aegipt
.
And
albeit
this
reason
doe
not
hold
in
many
of
vs
,
neyther
can
be
perswaded
to
deale
kindly
with
Strangers
,
because
we
haue
beene
already
Strangers
:
yet
this
Argument
may
be
alleadged
vnto
vs
,
to
be
carefull
to
loue
Straungers
,
because
we
our selues
may
be
strangers
in
another
Land
.
For
we
know
not
where
we
shall
end
our
daies
,
or
in
what
manner
,
any
more
then
when
wee
shall
dye
,
which
all
of
vs
know
to
be
vncertaine
.
If
then
we
be
hard-harted
vnto
others
,
we
must
not
looke
to
finde
others
pittifull
to
our selues
.
It
is
Gods
will
,
that
we
should
be
Strangers
in
this
World
;
as
appeareth
by
the
example
and
confession
of
the
faithfull
.
Heb.
11.
9.
10
,
13.
By
Faith
Abraham
abode
in
the
Land
of
Promise
,
as
in
a
strange
Countrey
,
as
one
that
dwelt
in
Tents
with
Isaac
and
Iacob
,
Heires
with
him
of
the
same
Promise
:
for
he
looked
for
a
Cittie
hauing
a
Foundation
,
whose
bulder
and
maker
is
GOD.
Thus
did
all
the
godly
cast
vp
their
accounts
,
and
confessed
that
they
were
Strangers
and
Pilgrims
on
the
Earth
;
yea
,
we
are
his
Children
vpon
other
condition
.
The
Lord
is
in
Heauen
,
and
we
liue
vpon
the
earth
,
yet
he
commeth
downe
vnto
vs
,
and
gouerneth
vs
;
he
sheweth
that
he
hath
not
forgotten
vs
,
but
giueth
vs
an
example
what
pitty
we
ought
to
haue
of
them
that
fly
vnto
vs
,
as
poore
sheepe
that
are
scattered
by
rauenous
Wolues
;
we
should
deale
with
them
,
as
we
would
haue
the
Lord
deale
with
vs
,
and
shew
that
mercy
that
we
expect
of
him
.
True
it
is
,
the
Apostle
noteth
it
among
the
properties
required
of
the
Pastour
and
Minister
,
[
o
](A22481-e105320-b)
o
1
Tim.
3
,
2.
Tit.
1
,
8.
That
hee
should
be
giuen
to
Hospitality
:
but
he
meant
it
also
in
generall
,
to
all
the
faithfull
;
howbeit
the
Ministers
must
shewe
them
the
way
,
and
hold
out
the
Candle
to
giue
them
light
.
For
his
purpose
is
not
to
binde
the
Ministers
onely
to
beware
of
intemperancy
,
to
fly
Couetousnesse
,
to
auoyde
Pride
:
and
on
the
other
side
,
to
moue
them
onely
to
be
iust
,
sober
,
curteous
,
chast
,
and
harborous
;
in
the
meane
season
,
leauing
all
others
to
doe
what
they
would
,
and
liue
as
they
lift
.
[
p
](A22481-e105340-b)
p
Reasons
why
generall
duties
are
appropriated
to
the
Minister
.
But
the
Apostle
singleth
them
out
by
themselues
,
and
chargeth
these
duties
vpon
them
:
first
,
because
the
word
of
God
should
not
be
euill
spoken
off
by
the
enemies
,
beholding
such
scandals
and
faults
to
be
in
them
.
Secondly
,
to
the
end
they
should
approoue
their
Doctrine
by
their
good
life
,
and
ratifie
it
to
the
consciences
of
all
that
heare
it
,
and
so
make
it
better
welcome
to
them
,
and
them
more
willing
to
embrace
it
.
Thirdly
,
that
the
people
should
follow
them
,
and
frame
their
liues
according
to
those
vertues
and
graces
which
they
see
in
their
Shepheards
.
And
by
the
way
let
vs
note
,
that
if
chiefely
among
others
,
the
Minister
must
be
harborous
,
and
it
be
a
vertue
that
commendeth
him
to
the
Church
to
be
giuen
to
Hospitality
,
then
the
meanes
should
bee
cheerefully
and
plentifully
affoorded
vnto
him
,
that
he
may
be
fitted
and
inabled
to
performe
it
.
This
duty
indeed
is
looked
for
from
him
,
and
he
lyeth
open
to
obloquy
and
reproach
when
he
doth
not
discharge
it
;
and
yet
in
the
meane
season
,
his
present
abilitie
,
or
rather
disabilitie
and
insufficiency
,
is
not
considered
;
yea
,
the
means
eyther
are
denied
vnto
him
,
or
with
great
grudging
&
much
lessening
,
yeelded
vnto
him
,
contrarie
to
the
precept
of
the
Apostle
;
[
q
](A22481-e105350-b)
q
Gal.
6
,
6.
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
partaker
of
all
his
goods
.
To
conclude
this
point
,
let
vs
learne
to
reioyce
when
we
can
do
good
to
the
distressed
Saints
,
that
offer
themselues
as
obiects
of
our
compassion
;
and
bee
glad
that
God
hath
inabled
vs
to
helpe
them
;
Remembring
,
that
it
is
[
r
](A22481-e105380-b)
r
Acts
20
,
35.
a
more
blessed
thing
to
giue
,
then
to
receiue
.
We
saw
before
how
God
plagued
the
Sodomites
and
the
men
of
Gibeah
,
for
their
sauagenesse
and
cruelty
toward
the
strangers
that
came
to
lodge
among
them
.
God
oftentimes
blesseth
those
places
and
persons
,
where
,
and
by
whom
they
are
entertained
:
as
on
the
other
side
,
many
iudgements
and
punnishments
fall
from
Heauen
vpon
their
heads
,
that
are
currish
and
vnkind
vnto
them
.
Remember
me
,
ô
Lord
,
in
goodnesse
,
according
to
all
that
I
haue
done
for
this
people
.
The
like
appeareth
in
Obadiah
,
1.
King
.
18.
13.
who
beeing
in
distresse
and
feare
of
his
life
,
said
to
Eliah
,
Was
it
not
told
my
Lord
what
I
did
,
when
Iezabell
slew
the
Prophets
of
the
Lord
?
how
I
hid
an
hundred
men
of
the
Lords
Prophets
,
by
fifties
in
a
Caue
,
and
fed
them
with
Bread
and
Water
?
These
men
we
see
,
found
great
comfort
to
their
owne
Soules
in
the
practise
of
this
duty
.
If
the
same
fruit
of
Faith
,
and
testimony
of
loue
be
found
in
vs
,
we
shall
not
be
left
comfortlesse
,
when
we
desire
comfort
of
God
.
Nay
,
if
this
entertainement
of
the
Saints
,
whom
the
profession
of
the
faith
in
time
of
trouble
,
hath
made
Strangers
,
be
among
vs
,
and
doe
abound
,
it
will
make
vs
that
we
shall
be
neyther
idle
,
nor
vnfruitfull
,
in
the
acknowledging
of
our
Lord
Iesus
Christ
.
And
that
we
may
yet
haue
farther
comfort
and
encouragement
heerein
,
we
must
vnderstand
,
that
whatsoeuer
comfort
and
compassion
we
shew
to
the
Seruants
of
God
,
that
are
harbourlesse
and
succourlesse
,
the
Lord
Iesus
doth
account
it
as
done
vnto
himselfe
.
For
Christ
is
oftentimes
left
without
help
and
harbour
in
his
poore
members
:
and
in
them
he
wandreth
vp
and
downe
from
place
to
place
,
to
seeke
releefe
.
Thus
he
shall
say
in
the
end
of
the
World
;
[
s
](A22481-e105510-b)
s
Mat.
25
,
35
,
40.
I
was
a
Stranger
,
and
ye
tooke
me
in
vnto
you
:
I
was
naked
,
and
ye
cloathed
me
:
I
was
in
Prison
,
and
ye
came
vnto
mee
:
for
verily
I
say
vnto
you
,
inasmuch
as
yee
haue
done
it
vnto
one
of
the
least
of
these
my
Brethren
,
ye
haue
done
it
to
me
.
Let
this
comfort
and
refresh
vs
;
let
this
encourage
vs
to
loue
Strangers
,
and
to
performe
all
duties
of
loue
toward
them
,
considering
that
Christ
Iesus
will
aboundantly
reward
our
well-doing
,
and
accept
it
farre
aboue
the
worthinesse
of
the
work
,
albeit
it
be
shewed
to
the
poorest
and
simplest
soul
that
belongs
to
his
Body
.
On
the
other
side
,
this
serueth
as
a
great
terrour
to
those
that
are
without
naturall
affection
,
and
spirituall
compassion
,
to
consider
wisely
of
the
poore
Strangers
,
to
whom
Christ
shall
say
;
I
was
a
Stranger
,
and
ye
tooke
mee
not
in
vnto
you
;
sicke
and
in
Prison
,
and
ye
visited
me
not
;
for
verily
I
say
vnto
you
,
in
asmuch
as
ye
did
it
not
to
one
of
the
least
of
these
,
ye
did
it
not
to
me
.
This
serueth
to
encrease
their
sinne
,
and
to
make
the
iudgements
of
God
to
enter
into
their
bones
,
considering
that
they
haue
not
to
doe
onely
with
men
,
but
with
Christ
:
and
the
contempt
is
offered
not
onely
to
a
base
stranger
,
but
to
our
blessed
Sauiour
.
He
that
striketh
and
woundeth
the
hand
,
or
the
foote
,
maketh
paine
and
greefe
to
arise
in
the
head
;
inasmuch
as
one
part
is
touched
with
a
sympathy
of
the
others
misery
.
The
faithfull
are
all
the
members
of
Christes
body
,
whereof
he
is
the
head
:
if
then
any
of
them
be
afflicted
,
hee
suffereth
with
them
;
he
is
greeued
for
them
;
he
is
hurt
through
them
.
Let
all
the
enemies
of
the
godly
therefore
take
heede
vnto
themselues
,
least
they
kicke
against
the
truth
of
God
,
and
hurt
the
least
of
the
professors
thereof
,
considering
that
he
that
toucheth
them
,
toucheth
the
apple
of
his
eye
;
yea
,
toucheth
and
pierceth
Christ
himselfe
,
of
whom
wee
may
truely
say
;
[
x
](A22481-e105550-b)
x
Math.
21
,
44
Whosoeuer
shall
fall
on
this
stone
,
he
shall
be
broken
:
but
on
whomsoeuer
it
shall
fall
,
it
will
crush
him
in
peeces
.
Who
is
it
that
dareth
breake
out
into
this
blasphemy
,
to
professe
that
he
wisheth
to
wound
Christ
,
to
reproach
him
,
to
defie
him
,
to
turne
him
out
of
doores
,
to
suffer
him
to
perrish
,
and
to
shut
vp
their
compassion
from
him
?
But
whiles
we
are
ashamed
of
our
poore
Brethren
,
we
are
ashamed
of
Christ
;
whiles
we
deny
to
stretch
forth
our
handes
to
help
them
,
we
passe
by
Christ
,
and
looke
awry
or
a
squint
vpon
him
.
Would
we
haue
the
Lord
of
life
and
glory
deale
with
vs
,
as
we
deale
with
them
,
and
behaue
our selues
toward
them
?
We
liue
,
if
not
in
the
persecution
,
yet
in
the
necessity
of
the
Church
and
Children
of
God
:
we
cannot
but
see
many
want
.
If
the
enemies
of
the
Gospell
hate
them
for
the
truths
sake
,
shall
not
we
loue
them
for
the
truths
sake
?
If
we
desire
to
finde
comfort
in
the
great
day
of
the
Lorde
,
let
vs
now
shew
comfort
as
God
hath
blessed
and
inabled
vs
,
according
to
our
abilitie
.
Hee
will
neuer
bee
wanting
to
them
,
that
consider
wiselie
of
the
wants
of
them
that
feare
him
.
If
wee
doe
not
deny
our
comfort
to
them
,
he
will
neuer
deny
to
minister
comfort
to
vs
in
time
of
neede
.
But
if
our
harts
be
hardned
,
and
our
hands
full
of
crueltie
,
we
deceiue
our selues
if
we
looke
for
any
comfort
at
the
handes
of
God
.
The
Rich
man
and
Miser
,
that
had
Lazarus
at
his
Gates
.
[
y
](A22481-e105580-b)
y
Luke
16
,
19
,
21
,
24.
Clad
himselfe
in
Purple
,
and
fared
deliciously
euery
day
,
yet
shutting
his
eyes
from
beholding
the
misery
,
and
stopping
his
eares
from
hearing
the
cry
of
the
poore
;
himselfe
was
cast
into
torments
,
and
cryed
with
a
great
cry
and
a
bitter
,
and
was
not
heard
nor
regarded
.
Then
his
sumptuous
fare
could
not
refresh
him
;
then
his
gorgeous
apparrall
could
not
comfort
him
;
then
his
resort
and
retinue
could
not
reuiue
him
,
but
he
continued
in
endlesse
,
and
remidelesse
tortures
and
tormentes
.
If
wee
follow
his
example
,
let
vs
feare
his
ende
;
and
if
wee
practise
his
sinne
,
we
must
looke
to
feele
his
punishment
.
If
we
behold
the
troubles
of
the
Ministers
and
Professours
of
the
Gospell
,
driuen
out
of
house
and
home
,
and
cast
out
of
Land
and
Liuing
,
and
we
cannot
affoord
them
a
good
word
,
nor
giue
them
any
thing
to
supply
their
wants
when
God
hath
giuen
vnto
vs
this
worldes
good
,
wee
our selues
shall
cry
and
not
be
heard
.
We
shall
all
stand
in
need
of
the
mercie
of
God
.
If
we
were
rich
&
noble
,
if
were
Kings
and
Princes
,
if
we
haue
had
thousandes
that
haue
required
and
receiued
mercy
from
vs
,
yet
a
time
shall
come
,
when
we
shall
stande
at
the
Iudgement
seate
of
the
Almighty
,
and
call
for
mercy
at
his
hands
.
The
Lord
in
that
day
shall
recompence
vs
according
to
our
workes
.
Haue
we
delighted
in
the
deeds
of
mercy
,
and
shewed
pitty
to
the
poore
wandering
Saints
?
Let
vs
be
of
good
comfort
,
wee
shall
not
finde
God
a
seuere
Iudge
,
but
a
mercifull
Father
and
Sauiour
vnto
vs
;
we
shall
receiue
the
fruite
of
our
Labours
in
due
time
,
gather
as
we
haue
scattered
,
and
reape
as
we
haue
sowed
.
On
the
other
side
,
haue
we
seene
the
Saintes
of
God
sicke
,
and
not
visited
them
?
Strangers
,
and
not
harboured
them
?
Hungry
,
and
not
fed
them
?
We
shall
hang
downe
our
heads
in
that
day
,
when
we
would
giue
all
the
world
for
one
drop
or
dram
of
mercy
to
come
neere
vs
,
[
z
](A22481-e105590-b)
z
Iames
2
,
13.
For
there
shall
be
condemnation
mercilesse
to
him
that
sheweth
not
Mercie
,
and
Mercie
reioyseth
against
Iudgement
.
Let
vs
consider
these
things
whiles
we
haue
time
.
It
was
too
late
for
the
Rich
man
,
when
once
he
was
in
Hell
,
to
cry
vnto
Abraham
to
haue
mercie
on
him
,
and
to
Send
Lazarus
,
that
he
might
dip
the
tip
of
his
Finger
in
Water
,
and
coole
his
Tongue
tormented
in
that
flame
:
but
in
his
life
time
,
hee
had
shewed
no
mercie
,
hee
had
denied
the
Crummes
that
fell
from
his
Table
;
and
therefore
now
no
mercie
is
shewed
to
him
,
all
comfort
is
denied
vnto
him
.
Thus
shall
it
bee
with
all
that
are
enemies
to
the
distressed
Saintes
,
that
are
constrained
to
wander
without
any
certaine
dwelling
,
as
poore
straungers
,
from
place
to
place
to
saue
their
liues
,
with
losse
of
their
Liuings
:
God
shall
measure
out
to
them
,
as
they
haue
measured
to
others
,
then
shal
they
condemne
their
folly
that
is
past
,
and
repent
of
their
Crueltie
,
when
it
is
too
late
.
[
For
I
hope
through
your
Prayers
,
I
shall
be
bestowed
vpon
you
.
]
Heere
the
Reason
is
rendred
,
wherefore
the
Apostle
requireth
Philemon
to
prepare
to
entertaine
him
comming
as
a
Stranger
vnto
him
;
because
hee
was
in
hope
that
their
prayers
should
preuaile
with
God
for
his
deliueraunce
out
of
prison
.
It
was
the
duty
of
the
Church
,
to
make
prayer
and
supplication
to
God
incessantly
for
him
,
to
see
if
he
would
be
intreated
to
release
him
out
of
prison
,
and
to
deliuer
him
from
the
mouth
of
the
Lyon
.
Touching
the
effect
of
them
,
the
Apostle
declareth
that
they
were
not
powred
out
in
vaine
,
but
it
should
vndoubtedly
come
to
passe
,
that
God
being
stirred
vp
by
the
prayers
and
desires
of
the
faithfull
,
would
graciously
heare
them
,
&
speedily
procure
his
safety
and
freedome
.
The
Testimonies
that
might
be
brought
to
proue
this
point
,
are
infinite
.
The
prayers
of
Abraham
[
a
](A22481-e105720-b)
a
Ge.
20.
&
18.
preuailed
to
heale
Abimelech
and
his
seruants
.
The
prayers
of
Abraham
should
haue
preuailed
,
if
ten
righteous
persons
had
bin
found
in
Sodome
.
The
course
of
the
Sunne
and
Moone
were
stayed
[
b
](A22481-e105760-b)
b
Ioshua
10.
by
the
prayer
of
Ioshua
,
till
he
was
reuenged
of
his
enemies
.
Isaac
prayed
for
[
c
](A22481-e105790-b)
c
Gen.
25
,
21.
his
wife
,
because
she
was
barren
,
vnto
the
Lord
,
and
the
Lord
was
entreated
of
him
,
and
Rebekah
his
wife
conceiued
:
so
that
she
became
fruitfull
▪
and
had
two
sonnes
giuen
vnto
her
,
of
whom
came
two
Nations
.
Eliah
by
prayer
obtained
Raine
,
which
had
bin
[
d
](A22481-e105810-b)
d
1
Kings
17.
Iames
5.
with-held
from
the
earth
three
yeares
,
and
sixe
moneths
.
So
did
Hezekiah
the
continuance
of
his
life
for
fifteene
yeares
.
The
Church
by
prayer
[
e
](A22481-e105830-b)
e
Acts
12.
1
,
2
obtained
the
deliuerance
of
Peter
out
of
prison
,
when
as
he
should
haue
bin
brought
foorth
to
the
place
of
execution
,
and
slaine
as
Iames
was
.
This
is
that
which
the
Apostle
Iohn
setteth
downe
,
Iohn
5
,
14
,
15.
This
is
that
assurance
that
wee
haue
in
him
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
vs
;
and
if
we
know
that
he
heareth
vs
,
whatsoeuer
wee
aske
,
we
know
that
we
haue
the
petitions
that
we
haue
desired
of
him
.
These
consents
of
holy
Scripture
teach
vs
,
that
the
prayers
of
the
faithful
are
the
means
and
Instruments
appointed
of
God
to
obtaine
his
blessings
for
vs
,
and
to
remoue
his
iudgements
farre
from
vs
and
others
.
Shew
me
thy
sight
,
let
me
heare
thy
voice
:
for
thy
voice
is
sweet
,
and
thy
sight
is
c●mely
.
To
this
purpose
the
Prophet
saith
,
Ps.
141
,
2.
Let
my
Prayer
be
directed
in
thy
sight
as
Incense
,
and
the
lifting
vp
of
mine
hands
as
the
euening
Sacrifice
.
All
the
faithfull
are
to
him
as
the
sweet
singers
of
Israell
,
he
taketh
pleasure
to
heare
them
,
as
we
doe
to
heare
the
best
Consort
that
is
among
men
.
[
g
](A22481-e105990-b)
g
Gen.
32
,
24
wrastled
with
God
in
the
forme
of
man
,
and
hee
could
not
preuaile
against
Iacob
:
for
as
God
assailed
and
assaulted
him
with
the
one
hand
,
so
he
vpheld
and
strengthned
him
with
the
other
.
He
had
power
with
God
,
as
it
were
to
ouercom
and
to
●arry
away
the
praise
of
the
victory
.
Thus
shall
it
be
with
all
the
godly
(
who
are
true
Isralites
)
that
are
feruent
in
faithfull
prayer
,
none
shall
be
able
to
stand
against
them
,
God
will
yeelde
himselfe
vnto
them
,
as
it
is
said
,
he
could
not
preuaile
against
Iacob
.
The
like
we
see
in
Moses
,
Exod.
32
,
9
,
10.
to
whom
the
Lord
said
,
[
h
](A22481-e106040-b)
h
Ex.
32
,
9
,
10.
I
haue
seene
this
people
,
it
is
a
stiffe-necked
people
:
Now
therefore
,
let
mee
alone
,
that
my
wrath
may
wax
hot
against
them
,
for
I
wil
consume
them
,
but
I
will
make
of
thee
a
mightie
people
.
As
if
he
should
haue
said
,
thy
prayers
bind
me
hand
and
foot
,
and
after
a
sort
take
me
prisoner
,
so
that
I
am
not
at
mine
own
liberty
:
thou
ouer-rulest
me
,
and
ouer-maisterest
me
by
thy
prayers
.
Hence
it
is
,
that
the
Prophet
saith
,
[
i
](A22481-e106060-b)
i
Psal.
106
,
23
He
minded
to
destroy
them
,
had
not
Moses
his
seruant
stoode
in
the
breach
before
him
,
to
turne
away
his
wrath
,
least
he
should
destroy
them
.
And
the
Apostle
rehearsing
the
Christian
mans
armour
of
proofe
,
&
weapons
of
defence
,
[
k
](A22481-e106080-b)
k
Ephes.
6
,
18.
nameth
the
Prayers
and
supplications
of
the
Saints
,
which
are
not
the
least
part
of
that
Harnesse
.
Call
vpon
me
in
the
day
of
trouble
,
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
Heere
we
haue
a
Commaundement
to
call
on
God
;
we
haue
a
promise
&
assurance
to
be
heard
:
we
must
performe
the
condition
,
to
glorifie
him
that
hath
heard
vs
.
To
disobey
the
Commandement
,
is
horrible
Rebellion
;
to
distrust
the
promise
,
is
monstrous
Infidelity
;
to
refuse
the
condition
,
is
vile
ingratitude
and
vnthankfulnesse
.
This
promise
is
also
laid
before
vs
by
Christ
himselfe
.
Math.
7
,
7
,
8.
Aske
,
and
it
shall
be
giuen
you
;
seeke
,
and
ye
shall
finde
;
knocke
,
and
it
shall
bee
opened
vnto
you
;
for
whosoeuer
asketh
,
receiueth
;
and
he
that
seeketh
,
findeth
;
&
to
him
that
knocketh
,
it
shall
be
opened
.
This
promise
of
God
is
the
shield
of
the
faithfull
,
it
giueth
them
comfort
and
boldnesse
in
asking
,
and
confidence
and
assurance
in
obtaining
.
If
we
had
no
promise
,
there
could
arise
in
our
hearts
nothing
but
fearing
and
doubting
;
nothing
but
terror
and
discoragement
.
So
then
,
whether
we
consider
,
that
the
prayers
of
the
people
of
God
are
as
pleasant
Musicke
to
delight
him
,
or
as
a
strong
weapon
to
enforce
him
,
or
as
a
sure
building
setled
vpon
the
Rock
of
his
promise
,
we
may
safely
conclude
,
that
they
are
very
auaileable
to
helpe
vs
and
others
,
when
as
they
proceede
from
an
humble
and
faithfull
heart
,
which
giueth
life
and
quickening
vnto
them
.
[
k
](A22481-e106210-b)
k
Rom.
10
,
14
how
shall
we
call
vpon
him
in
whom
wee
doe
not
beleeue
?
And
as
he
only
is
to
be
beleeued
in
,
so
he
onely
knoweth
our
conditions
,
&
heareth
our
cries
,
and
seeth
our
necessities
.
It
is
therefore
our
dutie
to
seeke
vnto
him
in
our
misery
,
and
to
make
him
a
Tower
of
refuge
to
resort
vnto
.
This
the
Prophet
Esay
teacheth
,
Chap.
17
,
7.
At
that
day
shall
a
man
looke
to
his
Maker
,
and
his
eyes
shall
looke
to
the
holy
one
of
Israell
.
Wee
must
acknowledge
,
that
it
is
not
left
in
our
owne
choise
to
pray
,
or
not
to
pray
;
we
haue
an
expresse
Commandement
,
After
this
manner
pray
ye
.
And
againe
,
Pray
continually
.
Let
them
therefore
bee
ashamed
,
that
make
no
care
or
Conscience
to
pray
,
and
such
as
cannot
pray
at
all
.
These
two
may
well
be
ioyned
together
,
and
are
brethren
in
euill
,
and
Companions
in
wickednesse
.
For
Prayer
is
a
guift
bestowed
vppon
all
the
faithful
,
in
some
measure
.
Some
haue
this
blessed
grace
in
a
greater
degree
,
and
some
in
a
lesse
;
but
al
are
indued
with
it
in
some
sort
,
none
do
wholly
want
it
,
that
want
not
the
spirit
.
Hence
it
is
,
that
we
read
of
the
[
l
](A22481-e106270-b)
l
Zach.
12
,
10.
Spirit
of
supplications
.
Dauid
and
Daniell
were
often
in
the
practise
of
this
duty
,
and
fayled
not
three
times
a
day
to
humble
themselues
in
the
presence
of
God
.
There
is
no
man
so
simple
and
sottish
,
but
knoweth
how
to
aske
a
benefit
when
he
wanteth
it
:
he
can
aske
for
bread
,
when
he
lacketh
it
:
he
can
craue
drinke
,
when
he
is
thirsty
:
he
can
craue
apparrell
when
we
would
be
cloathed
.
We
see
the
practise
of
this
in
little
Children
,
they
are
quickly
brought
to
do
this
:
and
yet
I
feare
mee
,
the
greatest
part
of
men
,
neither
desire
,
nor
know
how
to
desire
any
thing
at
the
hands
of
God
,
who
is
a
liberall
rewarder
of
all
that
come
vnto
him
,
and
call
vpon
him
.
They
can
begge
of
men
,
but
they
haue
no
knowledge
to
put
vp
any
supplication
to
God
.
If
a
Prince
should
set
out
an
Edict
,
and
make
a
Proclamation
,
that
whosoeuer
would
come
and
make
humble
sute
vnto
him
,
should
haue
such
a
faire
Lordship
or
rich
Manour
,
there
are
few
that
would
misse
it
for
want
of
asking
:
no
man
would
want
words
,
all
men
would
be
eloquent
enough
,
there
would
be
suters
and
suppliants
great
store
,
that
would
make
their
tongues
serue
them
ripely
and
readily
for
such
a
purpose
.
Thus
it
is
between
God
&
vs
,
he
hath
published
,
that
[
m
](A22481-e106310-b)
m
Ioel
2
,
32.
Rom.
10
,
13.
Whosoeuer
shall
call
vpon
the
name
of
the
Lorde
,
shall
be
saued
:
Let
vs
not
now
be
wanting
to
our selues
,
nor
lose
a
kingdom
for
want
of
asking
.
If
we
aske
for
grace
and
glory
,
we
shall
obtaine
.
That
which
we
would
doe
for
a
temporall
possession
,
let
vs
not
leaue
vndone
to
obtaine
an
heauenly
inheritance
;
and
if
we
would
goe
vnto
men
,
let
vs
not
neglect
or
omit
to
pray
vnto
God
.
This
is
the
assurance
that
we
haue
in
him
,
that
if
wee
aske
any
thing
according
to
his
will
,
he
heareth
vs
.
He
doth
not
promise
,
that
whatsoeuer
we
craue
,
we
shall
receiue
;
and
whatsoeuer
we
aske
,
wee
shall
obtaine
;
but
he
restraineth
the
promise
,
Whatsoeuer
we
shall
aske
according
to
his
will
.
This
therefore
,
is
the
right
manner
of
praying
,
to
pray
according
to
his
will
,
that
commandeth
this
duty
of
vs
.
We
must
craue
of
him
such
thinges
as
he
alloweth
,
and
not
lust
after
the
things
that
he
hateth
and
forbiddeth
.
This
being
the
rule
of
Prayer
(
that
is
shortly
set
downe
)
doth
direct
vs
in
all
our
supplications
to
seeke
to
know
his
will
,
&
then
to
submit
our selues
vnto
it
,
if
we
would
pray
with
fruit
and
profit
.
We
see
among
men
this
order
obserued
,
that
such
as
desire
to
obtaine
the
fauor
and
helpe
of
other
,
do
frame
themselues
wholly
vnto
their
will
.
So
ought
it
to
be
with
vs
,
if
wee
woulde
haue
God
to
respect
vs
,
and
heare
vs
,
we
must
fashion
our selues
according
to
his
pleasure
,
otherwise
we
deceiue
our selues
,
if
we
hope
for
any
blessing
at
his
hands
.
Now
the
will
of
God
directing
our
prayers
,
consisteth
in
three
things
.
First
,
that
our
bodies
and
soules
be
no
otherwise
setled
,
then
becommeth
those
that
are
to
enter
talke
and
communication
with
God
.
This
the
faithfull
declared
,
by
lifting
vp
their
handes
,
by
casting
vp
the
eies
,
by
bowing
downe
the
knees
,
and
such
other
gestures
,
as
testified
the
sequestring
of
all
their
thoughts
from
the
earth
and
earthly
cogitations
,
and
the
bringing
of
all
their
mind
to
the
meditation
of
heauen
and
heauenly
things
.
Secondly
,
we
haue
need
in
prayer
,
of
perseuerance
&
continuance
.
Wee
must
not
giue
ouer
,
and
wax
weary
.
It
pleaseth
the
Lord
oftentimes
to
defer
to
heare
&
to
helpe
vs
,
not
that
he
neglecteth
vs
,
or
forgetteth
vs
,
or
wisheth
our
hurt
,
but
to
exercise
our
Faith
by
delaying
.
Wherefore
all
rash
presumption
ought
to
be
far
from
vs
,
which
dareth
to
prescribe
vnto
God
,
either
the
time
,
or
the
maner
of
our
deliuerance
,
and
of
granting
our
requests
.
It
is
our
duty
to
wait
patiently
vpon
the
Lord
,
and
to
refer
vnto
him
the
meanes
and
maner
of
helping
of
vs
.
The
woman
of
Canaan
[
n
](A22481-e106400-b)
n
Math.
15
,
22.
is
a
notable
example
to
teach
vs
to
continue
in
prayer
,
euen
then
when
wee
seeme
to
haue
the
repulse
and
deniall
.
The
Widdow
in
the
Gospell
is
a
[
o
](A22481-e106410-b)
o
Luke
18
,
1
,
2
worthy
president
to
this
purpose
,
to
moue
vs
to
this
perseuerance
,
and
not
to
giue
ouer
.
Lastly
,
we
must
beware
,
that
we
aske
no
more
then
God
giueth
vs
leaue
to
aske
in
his
word
.
We
must
require
those
things
that
are
fitting
vs
to
craue
,
and
beseeming
God
to
grant
.
Many
men
neuer
consider
these
things
,
but
are
rash
and
heady
in
their
petitions
,
regarding
neither
what
he
in
goodnesse
and
Iustice
can
giue
,
neither
what
is
profitable
for
themselues
to
receiue
.
Some
craue
riches
to
spend
in
lust
and
riot
:
other
wish
for
strength
to
be
reuenged
of
their
enimies
,
[
p
](A22481-e106420-b)
p
Rom.
12
,
21
whom
they
ought
to
receiue
with
goodnesse
.
Others
are
not
ashamed
to
ask
foule
and
filthy
things
,
which
one
would
blush
to
aske
of
a
mortal
man
,
which
the
Heathen
[
q
](A22481-e106430-b)
q
Pers.
Satyr.
2.
themselues
haue
condemned
.
These
are
the
causes
why
our
prayers
are
not
heard
,
because
we
aske
amisse
,
and
do
not
submit
our
willes
to
his
will
.
Our
wils
are
carnall
and
corrupt
:
his
will
is
pure
and
holy
,
and
the
rule
of
all
righteousnesse
.
Thou
desirest
no
Sacrifice
,
though
I
would
giue
it
:
thou
delightest
not
in
Burnt
Offerings
.
The
Sacrifices
of
God
are
a
contrite
spirite
,
a
contrite
and
a
broken
heart
,
O
Lord
,
thou
wilt
not
despise
.
We
must
learne
therefore
truely
to
feele
our
owne
pouerty
and
misery
:
let
vs
consider
that
we
neede
all
things
that
we
aske
,
and
so
ioyne
an
earnest
and
feruent
affection
and
desire
of
obtaining
.
Indeed
,
wee
cannot
alwayes
haue
a
like
feeling
,
but
wee
must
alwayes
striue
against
deadnesse
of
heart
,
and
dulnesse
of
spirit
▪
Let
vs
shake
off
all
vaine-glory
and
pride
,
and
giue
all
the
glory
to
God
,
as
the
poore
Publican
did
in
the
Gospell
.
Thus
haue
the
faithfull
done
,
[
r
](A22481-e106490-b)
r
Psal.
143
,
2.
Dan.
6
,
17.
Esay
64
,
5.
Ier.
14
,
7.
as
appeareth
in
Dauid
,
Daniell
,
Esay
,
Ieremy
.
We
must
not
bee
like
the
proud
Pharisie
,
[
s
](A22481-e106510-b)
s
Luke
16
,
11.
that
stood
vpon
his
owne
righteousnesse
,
and
condemned
other
of
wickednesse
and
prophanenesse
.
Let
vs
also
come
with
Repentaunce
,
not
onely
crauing
pardon
for
sins
past
,
and
making
an
humble
Confession
of
faults
present
,
but
desiring
grace
to
be
strengthned
in
time
to
come
.
Lastly
,
let
not
our
prayer
be
a
lip-labour
for
forme
and
fashion
sake
,
but
earnest
and
feruent
.
When
Saneherib
inuaded
Iudah
,
and
besieged
the
strong
Citties
,
and
thought
to
win
them
for
him-selfe
,
Hezekiah
and
the
Prophet
Esay
with
him
[
t
](A22481-e106570-b)
t
2
Chr.
32
,
20
cried
to
heauen
.
Thus
doth
the
Prophet
Ieremy
speake
,
[
u
](A22481-e106590-b)
u
Lam.
2
,
19.
Arise
,
cry
in
the
night
;
in
the
beginning
of
the
Watches
,
poure
out
thine
heart
like
water
before
the
face
of
the
Lord
lift
vp
thine
hands
toward
him
,
&c.
Heerunto
accordeth
the
Apostle
,
Rom.
8
,
26
,
27.
The
spirit
helpeth
our
infirmities
,
for
we
know
not
how
to
pray
as
we
ought
:
but
the
spirit
it selfe
maketh
request
for
vs
with
sights
,
which
cannot
be
expressed
:
but
he
that
searcheth
the
hearts
,
knoweth
what
is
the
meaning
of
the
spirit
;
for
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
Thus
it
appeareth
out
of
the
practise
of
the
Prophets
&
Apostles
,
what
kinde
of
prayers
God
accepteth
.
True
it
is
,
they
auaile
much
,
howbeit
they
must
be
feruent
.
Cold
prayers
turne
into
sinne
,
and
neuer
bring
with
them
any
blessing
.
We
will
seeme
to
drawe
neere
to
God
,
and
to
honor
him
,
howbeit
it
is
only
with
our
mouths
and
lips
,
which
is
a
vaine
woorshipping
of
him
.
We
will
needs
cal
vpon
his
name
,
but
our
prayers
freeze
betweene
our
teeth
,
and
are
vttered
without
zeale
.
These
are
they
that
pray
,
but
it
is
in
such
sort
,
as
if
they
neuer
meant
to
speed
.
If
a
Child
should
craue
any
thing
of
his
parents
in
that
manner
,
they
would
take
them-selues
to
bee
abused
.
Now
therefore
(
O
our
God
)
hear
the
Prayer
of
thy
seruant
,
and
his
supplications
,
and
cause
thy
face
to
shine
vppon
thy
Sanctuary
that
lyeth
wast
,
for
the
Lords
sake
.
He
acknowledgeth
Christ
Iesus
to
be
the
heire
and
Lord
of
all
things
,
in
whom
,
and
through
whom
God
would
accept
his
praiers
.
This
we
might
farther
[
s
](A22481-e106670-b)
s
1
Sam.
3
,
21.
2
Sam.
7
,
21.
shew
by
other
examples
;
yea
,
it
is
taught
vs
by
the
mouth
of
Christ
himselfe
,
[
t
](A22481-e106680-b)
t
Iohn
16
,
23.
Verily
,
verily
I
say
vnto
you
,
whatsoeuer
ye
sha●…
aske
the
Father
in
my
name
,
he
will
giue
it
you
.
As
no
man
can
come
to
the
Father
,
but
by
him
,
so
no
man
can
obtaine
any
thing
but
by
him
.
Wee
cannot
aske
in
our
owne
name
,
[
u
](A22481-e106700-b)
u
Ferus
in
Ioh.
16.
that
is
;
for
our
owne
merits
any
thing
:
we
ask
and
obtaine
in
the
name
of
Christ
.
By
his
name
we
must
vnderstand
his
incarnation
,
his
passion
,
his
death
,
his
deserts
,
his
intercession
.
For
,
as
he
that
hath
Christ
,
hath
eternall
life
,
because
Christ
is
the
way
,
the
trueth
,
and
the
life
;
so
he
that
hath
Christ
,
obtaineth
all
things
,
because
he
it
is
alone
in
whom
the
Father
is
well
pleased
.
It
is
therefore
a
lawfull
and
laudable
custom
of
the
true
Church
,
to
conclude
and
shut
vp
their
prayers
in
the
name
of
Christ
,
declaring
thereby
,
that
their
trust
and
confidence
to
be
heard
,
standeth
not
in
themselues
,
nor
in
any
other
then
the
Mediatour
betweene
God
and
them
.
True
it
is
,
the
Church
of
Rome
vseth
this
form
,
and
endeth
in
his
name
,
but
this
is
no
better
then
a
meere
mocking
of
Christ
.
For
,
albeit
they
adde
in
the
closing
vp
of
their
prayers
,
Through
our
Lord
Iesus
Christ
;
yet
the
substance
of
them
is
full
of
Idolatry
,
and
the
Saints
are
made
Idols
,
and
Christ
a
Mediator
to
bring
vs
to
them
,
which
is
as
foule
a
dishonour
,
as
if
the
eldest
sonne
,
who
is
heire
of
al
,
should
be
vsed
and
employed
to
bring
vs
into
the
fauour
of
the
seruant
of
the
house
.
So
then
,
we
must
holde
it
as
a
principle
of
our
Faith
to
direct
vs
in
our
prayers
,
that
they
be
not
made
in
the
name
of
any
creature
,
but
in
the
name
and
mediation
of
Christ
alone
.
And
heereby
is
discouered
a
manifest
fault
and
palpable
error
of
ignorant
people
.
They
powre
out
many
Prayers
,
and
cry
out
oftentimes
,
Lord
helpe
me
,
Lorde
haue
mercie
vpon
me
,
Thus
doe
these
poore
and
simple
blind
soules
,
rush
vppon
the
Lord
,
as
it
were
into
the
Chamber
of
presence
,
without
a
guide
:
they
know
not
the
nature
of
God
,
that
he
is
as
well
a
most
fearefull
iudge
,
as
a
most
mercifull
father
:
and
they
are
ignoraunt
of
the
Office
of
the
Mediator
,
in
whose
name
they
should
present
their
prayers
to
him
.
Hee
that
commeth
in
his
owne
name
,
commeth
in
a
wrong
name
;
and
he
that
commeth
without
Christ
,
departeth
without
fruite
.
Hee
sprinkleth
our
prayers
with
the
sweete
Odours
of
his
merits
and
mediation
,
without
which
,
our
prayers
and
our
persons
are
abhominable
.
Whatsoeuer
ye
desire
when
ye
pray
,
beleeue
that
ye
shall
haue
it
,
and
it
shall
bee
done
vnto
you
.
None
can
haue
this
perswasion
to
be
heard
,
none
can
haue
this
affiance
,
that
God
is
both
willing
and
able
to
helpe
them
,
but
the
faithfull
,
who
haue
assurance
that
their
sinnes
are
pardoned
,
and
their
personnes
reconciled
vnto
God
in
Christ
.
Such
as
stand
in
doubt
of
this
,
can
neuer
beleeue
anie
other
promises
reuealed
in
the
word
,
nor
be
sure
that
any
of
his
prayers
shall
bee
heard
.
If
any
come
and
make
any
suite
or
supplication
vnto
vs
,
whom
wee
know
to
doubt
of
our
good
will
and
meaning
toward
vs
,
can
wee
regarde
them
,
or
accept
of
them
?
So
they
can
by
no
meanes
please
God
,
that
while
they
are
praying
,
doubt
of
his
good
meaning
,
or
Almighty
power
,
and
know
not
how
he
is
affected
and
disposed
toward
them
.
For
this
cause
the
Apostle
Iames
directing
vs
in
the
right
course
of
prayer
,
commandeth
that
it
be
made
in
faith
without
doubting
,
Iames
1
,
6
,
7.
Let
him
aske
in
Faith
,
and
wauer
not
:
for
he
that
wauereth
,
is
like
a
waue
of
the
Sea
tossed
of
the
wind
,
and
carried
away
:
neither
let
that
man
thinke
that
he
shall
receiue
any
thing
of
the
Lord
.
It
is
a
great
corruption
of
the
flesh
,
and
such
as
springeth
from
the
bitter
root
of
Infidelity
,
to
imagine
that
God
doeth
not
,
or
will
not
regarde
our
prayers
,
according
to
that
saying
of
the
Prophet
,
Psal.
10
,
13.
Wherefore
doth
the
wicked
contemne
God
?
He
saith
in
his
heart
,
Thou
wilt
not
regard
.
[
y
](A22481-e106850-b)
y
Psal.
22
,
2.
O
my
God
,
I
cry
by
day
,
but
thou
hearest
not
;
and
by
night
,
but
haue
no
audience
.
And
in
another
place
,
[
z
](A22481-e106870-b)
z
2
Sam.
12
,
14
He
prayed
for
the
life
of
his
child
with
great
earnestnesse
of
spirit
,
with
great
humblenesse
of
mind
,
with
great
anguish
of
hart
,
and
yet
he
obtained
not
the
life
of
his
sonne
that
he
desired
,
for
the
Child
died
.
Secondly
,
men
doe
sometimes
pray
that
are
prophane
,
and
lye
in
some
greeuous
sinne
,
that
is
vnrepented
of
,
which
is
as
a
thicke
cloude
standing
betweene
the
Lord
and
vs
,
and
as
it
were
stopping
his
eares
,
that
he
cannot
heare
vs
:
or
as
a
barre
that
lyeth
in
our
way
,
that
we
cannot
possibly
come
into
the
presence
of
God
.
True
Repentance
wil
scatter
the
Cloud
,
and
remoue
the
barre
that
is
before
vs
;
but
till
sinne
bee
forsaken
,
[
a
](A22481-e106920-b)
a
Iohn
9
,
31.
our
Prayers
cannot
bee
graunted
.
Many
complaine
that
they
are
not
heard
,
and
murmure
that
they
spend
their
wordes
as
in
the
Winde
;
but
they
neuer
consider
what
the
cause
is
,
and
where
the
fault
lyeth
,
and
how
it
is
to
bee
reformed
.
Thirdly
,
they
pray
to
satisfie
their
lusts
,
and
do
not
aske
such
thinges
as
they
ought
to
desire
,
according
as
the
Apostle
Iames
vpbraydeth
the
Iewes
to
whom
he
wrote
,
[
b
](A22481-e106950-b)
b
Iames
4
,
3.
Ye
aske
and
receiue
not
,
because
ye
ask
amisse
,
that
ye
might
lay
the
same
out
on
your
pleasures
.
It
is
not
enough
to
craue
good
thinges
,
but
we
must
aske
them
to
a
good
end
.
If
our
purpose
be
euill
,
our
Prayers
cannot
be
good
,
our
requests
cannot
be
granted
.
Fourthly
,
we
must
pray
for
earthly
things
,
with
condition
,
so
farre
as
they
may
serue
to
the
glory
of
God
,
and
our
owne
good
:
and
therefore
,
we
must
refer
our selues
wholy
to
his
will
and
pleasure
,
as
we
are
taught
in
the
Lords
Prayer
to
say
;
Thy
will
be
done
.
Spirituall
Graces
we
may
aske
without
exception
,
but
earthly
benefits
with
limitation
.
Lastly
,
God
heareth
our
prayers
two
wayes
.
First
,
when
he
granteth
that
thing
which
we
aske
.
Thus
he
heard
Isaac
,
Moses
,
Hezekiah
,
Iehoshaphat
,
&
others
.
Secondly
,
albeit
God
do
not
bestow
vpon
vs
alwaies
those
lawfull
things
which
we
desire
and
demand
,
yet
he
heareth
our
prayers
,
and
answereth
our
cries
,
when
he
giueth
some
thing
proportionable
to
that
we
ask
:
As
if
we
craue
earthly
blessings
,
he
giueth
vs
heauenly
;
and
if
we
craue
temporall
things
,
he
yeeldeth
eternal
life
;
and
if
,
instead
of
deliuerance
of
vs
out
of
trouble
,
he
giueth
vs
strength
and
ability
to
beare
trouble
,
and
patience
to
endure
vnder
the
crosse
without
murmuring
.
Thus
is
Christ
said
to
be
[
c
](A22481-e107010-b)
c
Heb.
5
,
7.
heard
in
that
which
he
feared
,
albeit
he
suffered
death
.
He
prayed
that
the
Cuppe
might
passe
from
him
,
yet
he
was
to
drinke
of
it
;
his
Father
had
decreed
it
,
he
had
vndertaken
it
,
and
we
were
to
be
[
d
](A22481-e107030-b)
d
2
Cor.
12
,
8
,
9
redeemed
by
it
.
Notwithstanding
,
he
was
heard
when
God
gaue
him
strength
to
beare
it
,
and
sent
an
Angel
to
comfort
him
in
his
Agony
,
according
to
that
he
speaketh
,
Iohn
11
,
41
,
42.
Father
I
thank
thee
,
because
thou
hast
heard
me
,
I
know
that
thou
hearest
me
alwayes
.
So
when
Paule
felt
a
pricke
in
the
Flesh
,
the
Messenger
of
Sathan
to
buffet
him
;
for
this
thing
hee
besought
the
Lord
thrice
,
that
it
might
Depart
from
him
,
and
he
saide
vnto
him
,
My
Grace
is
sufficient
for
thee
,
for
my
power
is
made
perfect
through
weaknesse
.
God
did
not
heare
him
,
and
yet
hee
did
heare
him
.
He
requesteth
one
thing
,
and
God
graunteth
him
another
.
He
craueth
freedome
from
tentation
,
but
he
is
promised
a
supply
of
grace
to
be
made
able
to
ouercome
tentations
.
Thus
it
fareth
with
euerie
one
of
vs
;
we
must
consider
what
we
aske
,
and
how
God
heareth
vs
.
Wee
must
not
thinke
he
forgetteth
vs
,
when
he
doth
not
feed
our
fansies
,
and
answere
our
expectations
:
he
knoweth
what
is
best
for
vs
,
and
he
will
giue
vs
that
which
he
seeth
to
be
best
for
vs
.
[
e
](A22481-e107160-b)
e
Dan.
6
,
7
,
8.
which
altereth
not
,
That
whosoeuer
shall
aske
a
petition
of
any
God
or
Man
for
thirtie
daies
,
saue
of
the
King
,
he
should
be
cast
into
the
Denne
of
Lyons
.
It
might
seeme
no
great
matter
to
forbeare
and
abstaine
from
prayer
for
so
short
a
time
,
yet
when
Daniell
vnderstood
,
that
the
writing
was
passed
and
published
,
hee
went
into
his
house
,
and
his
window
being
open
in
his
Chamber
toward
Ierusalem
,
hee
kneeled
vppon
his
Knees
three
times
in
a
day
,
and
prayed
and
praised
his
God
,
as
hee
did
afore-time
.
It
is
therefore
a
Testimony
of
a
very
prophane
and
proud
heart
,
not
onely
not
to
pray
,
but
to
contemne
and
abhorre
it
as
an
vnclean
thing
,
or
as
a
superfluous
and
needlesse
thing
.
Thus
doeth
Iob
bring
in
the
vngodlie
speaking
,
who
differ
but
one
steppe
from
Atheistes
,
the
dearest
and
best
beloued
sonnes
of
the
Deuill
,
Chapt.
21.
[
f
](A22481-e107220-b)
f
Iob
21
,
14
,
15.
They
say
also
vnto
GOD
;
Depart
from
vs
,
for
wee
desire
not
the
knowledge
of
thy
wayes
:
Who
is
the
Almightie
,
that
wee
should
serue
him
?
And
what
profite
should
wee
haue
,
if
wee
shoulde
pray
vnto
him
?
Ah
,
vile
Wretches
,
whether
will
your
blasphemous
mouthes
reach
?
Will
you
thus
bee
at
defiance
with
the
most
high
and
Omnipotent
GOD
,
and
set
your selues
against
Heauen
?
Whereas
wee
are
so
oftentimes
allured
and
prouoked
to
prayer
,
and
haue
most
gracious
and
precious
promises
added
,
that
God
will
heare
vs
?
Shall
we
bidde
him
battell
(
as
if
we
were
stronger
then
hee
)
and
say
;
If
wee
crie
vnto
him
Day
and
Night
,
what
do
we
gaine
,
or
what
aduantage
shall
growe
vnto
vs
?
Do
not
they
prosper
alike
,
that
neuer
haue
God
in
their
mindes
,
and
they
that
frequent
diligently
and
daily
the
house
of
Prayer
?
Who
are
more
subiect
to
troubles
,
then
such
as
trouble
themselues
with
the
word
of
God
,
and
studie
to
keepe
his
commandements
?
Wherefore
,
whether
we
pray
,
or
not
pray
,
al
is
one
,
all
is
alike
,
there
is
no
difference
,
we
loose
our
labor
,
wee
receiue
no
profit
.
Thus
do
many
speake
,
thus
do
[
g
](A22481-e107240-b)
g
Eccles.
9
,
2.
Mal.
13
,
14.
mo
thinke
;
the
world
is
full
of
such
vermine
and
venome
.
Against
which
most
wicked
imaginations
,
wee
must
oppose
the
commandement
of
God
willing
vs
to
pray
,
the
promise
of
mercy
,
the
examples
of
the
faithfull
,
which
haue
bin
heard
when
they
prayed
.
Secondly
,
this
Doctrine
reprooueth
such
as
goe
to
Saints
and
Angelles
;
from
the
Creator
to
the
Creature
,
which
is
a
great
dishonour
done
to
God
,
and
a
reproach
to
Christ
.
Were
not
hee
a
foolish
and
sottish
suppliant
,
that
when
the
Kings
sonne
offereth
to
speake
for
him
to
his
father
,
would
refuse
to
vse
his
mediation
,
and
goe
to
one
of
his
seruants
to
entreat
for
him
?
Is
it
not
meete
that
such
a
one
should
be
saide
nay
,
and
depart
without
his
purpose
?
Euen
so
,
inasmuch
as
the
father
sendeth
vs
vnto
his
sonne
,
and
the
sonne
calleth
vs
to
himselfe
,
what
madnesse
is
it
to
runne
as
well
from
the
one
,
as
from
the
other
,
to
go
from
the
sonne
to
the
Saints
;
from
him
that
can
hear
,
to
them
that
cannot
helpe
?
Nay
,
as
the
Father
is
depriued
of
his
Honour
,
and
the
sonne
robbed
of
his
Office
,
so
the
Saints
themselues
are
disgraced
.
If
a
man
should
set
any
of
the
Subiectes
downe
in
the
Chaire
of
estate
,
and
then
bowe
downe
before
him
,
and
giue
him
any
of
the
Royalties
of
the
King
,
were
not
this
high
Treason
against
the
Prince
,
and
extreame
wrong
to
the
Subiect
?
Thus
the
case
standeth
betweene
vs
,
God
,
and
the
Saintes
.
If
wee
shall
aduance
the
Saintes
to
so
high
a
degree
,
as
to
pray
vnto
them
,
which
is
proper
vnto
God
,
and
(
as
it
were
)
the
Princes
Regality
;
if
they
did
see
our
impiety
,
they
would
blush
at
it
,
and
be
ashamed
of
it
.
The
Apostle
Peter
would
not
suffer
Cornelius
[
h
](A22481-e107270-b)
h
Acts
10
,
25.
when
he
met
him
,
to
fall
downe
at
his
feet
and
worship
him
.
Paule
and
Barnabas
rent
their
cloths
,
[
i
](A22481-e107300-b)
i
Act
14
,
13
,
14
when
they
saw
Iupiters
Priest
bring
Bulles
with
Garlands
vnto
the
gates
of
the
Citty
,
to
the
end
they
might
offer
sacrifice
vnto
them
.
Did
they
reiect
this
seruice
done
vnto
them
when
they
liued
vpon
the
earth
,
and
shal
we
think
they
doe
now
affect
it
,
or
would
now
accept
of
it
?
Away
therefore
,
with
the
mediation
of
the
Angels
,
who
know
not
our
hearts
,
nor
hear
our
prayers
.
Away
with
the
mediation
of
the
Saints
,
who
beeing
now
in
heauen
,
are
accepted
of
God
,
not
for
themselues
,
but
for
the
precious
merits
of
their
Sauiour
Christ
.
I
except
not
the
blessed
Virgin
Mary
his
Mother
,
but
as
once
shee
reioyced
in
God
her
Sauiour
,
so
now
she
triumpheth
in
Christ
her
Redeemer
,
and
is
accepted
through
the
deserts
of
her
sonne
.
To
conclude
this
point
,
let
vs
remember
the
saying
of
the
Apostle
Iohn
,
[
k
](A22481-e107350-b)
k
1
Iohn
2
,
1.
If
any
man
sinne
,
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
reconciliation
for
our
sinnes
.
Where
we
see
,
he
ioyneth
these
two
together
,
to
bee
an
Aduocate
,
and
to
make
reconciliation
,
and
appropriateth
them
both
to
the
person
of
Christ
.
If
then
,
the
Saints
be
our
Aduocates
,
that
wee
should
present
our
prayers
vnto
them
;
they
to
Christ
,
and
Christ
to
God
;
they
must
also
make
reconciliation
for
our
sinnes
,
and
appease
the
wrath
of
God
the
father
,
which
is
vnpossible
for
them
to
do
,
and
blasphemous
for
vs
to
affirme
.
It
is
our
duty
therefore
to
repair
&
resort
vnto
God
the
father
through
the
merits
of
his
son
Iesus
Christ
.
The
Prophet
complaineth
,
[
l
](A22481-e107370-b)
l
Psal.
20
,
7.
That
some
trust
in
Chariots
,
&
some
in
horses
.
So
in
time
of
troble
,
some
seeke
to
Saints
&
Angels
,
[
m
](A22481-e107390-b)
m
Leuit.
19
,
31
Esa.
8
,
19.
&
17
8.
&
44
,
17
,
18
others
flye
to
Witches
&
Idols
,
but
we
must
remember
the
name
of
the
Lord
our
God
.
But
of
this
point
we
haue
spoken
before
more
at
large
.
Thirdly
,
it
reproueth
such
as
see
the
want
of
many
blessings
in
themselues
and
others
,
&
feel
great
iudgements
and
publick
calamities
vpon
themselues
&
others
,
and
yet
pray
not
at
all
to
haue
the
one
bestowed
,
and
the
other
remoued
.
These
are
like
to
brute
beasts
,
that
rore
&
cry
out
for
their
prey
when
they
want
meat
,
but
they
neuer
consider
from
whence
they
receiue
it
;
and
as
the
swine
that
eat
the
Mast
in
the
woods
,
but
neuer
look
vp
to
the
tree
from
whence
it
falleth
:
or
as
the
dog
that
biteth
the
stone
that
is
cast
at
him
,
but
looks
not
to
the
hand
that
threw
it
.
So
do
these
men
;
they
can
mourne
and
murmure
when
they
sustaine
any
losse
,
feele
any
plague
,
or
finde
any
want
;
but
they
haue
no
knowledge
to
search
out
the
cause
or
the
meanes
how
Gods
blessings
should
be
obtained
,
or
his
iudgements
be
preuented
.
Hence
it
is
,
that
the
Prophets
complaine
of
this
sencelesnesse
and
want
of
feeling
of
Gods
mercie
,
and
our
owne
misery
,
as
we
see
in
Ezekiell
,
and
in
other
places
,
[
n
](A22481-e107420-b)
n
Ezek.
22
,
30.
Esay
59
,
16.
&
63
,
5.
I
sought
for
a
Man
among
them
,
that
should
not
make
vp
the
hedge
,
and
stand
in
the
gappe
before
the
Land
,
that
I
should
not
destroy
it
,
but
I
found
none
.
It
is
a
vaine
thing
for
a
Physician
to
know
the
Disease
,
and
not
to
apply
the
Remedie
;
so
likewise
is
it
a
great
folly
for
vs
to
knowe
our
owne
wantes
,
and
yet
to
want
Wisedome
to
take
a
right
course
to
redresse
the
same
.
What
deadnesse
of
heart
hath
entred
into
vs
,
that
we
haue
forgotten
the
commandements
of
God
,
and
cannot
remember
the
examples
of
his
seruantes
that
haue
obtained
great
things
at
his
hands
,
and
cannot
be
encouraged
by
his
manifolde
and
mercifull
promises
that
he
hath
made
vnto
vs
?
Let
vs
then
bee
prouoked
to
this
dutie
,
and
not
be
wanting
vnto
our selues
,
but
respect
our
owne
good
and
benefit
in
seeking
vnto
the
Lord
daily
,
in
calling
vpon
him
earely
and
late
.
The
seruants
of
Naaman
reproue
him
,
in
that
being
commanded
an
easie
and
ready
way
to
be
cured
and
clensed
of
his
Leprosie
,
yet
hee
hung
backe
,
and
would
not
vse
the
remedy
,
[
o
](A22481-e107450-b)
o
2
King
.
5
,
13.
If
the
Prophet
(
say
they
to
their
Maister
)
hadde
commanded
thee
a
greater
thing
,
wouldest
thou
not
haue
done
it
?
How
much
rather
then
,
when
he
saith
to
thee
,
wash
,
and
be
cleane
?
So
may
it
be
said
to
vs
,
to
shake
off
our
drowsinesse
,
and
to
worke
forwardnesse
in
vs
to
practise
this
duty
,
If
the
Lord
in
our
present
wants
should
require
at
our
hands
any
hard
and
difficult
thing
,
ought
wee
not
to
obey
him
,
and
to
performe
his
Commandement
?
How
much
more
then
,
when
hee
respecteth
our
weakenesse
,
and
saith
onely
;
Aske
,
and
you
shall
haue
;
seeke
,
and
ye
shall
finde
;
knocke
,
and
it
shall
be
opened
vnto
you
.
We
shall
not
need
now
to
say
in
our
owne
hearts
,
Who
shall
ascend
into
Heauen
,
or
descend
into
the
deepe
,
to
bring
his
blessings
vnto
vs
from
thence
.
The
remedie
is
at
hand
,
the
meanes
are
neere
euen
in
our
mouth
,
and
in
our
heart
;
this
is
the
prayer
of
faith
,
which
auaileth
much
if
it
be
feruent
.
It
teacheth
vs
the
way
to
the
Lords
treasures
,
&
to
put
our
hand
into
his
Cofers
,
to
take
such
benefits
as
we
want
,
and
to
put
vp
the
arrowes
of
his
wrath
into
his
quiuer
,
which
he
hath
drawn
against
vs
,
to
shoot
at
vs
.
[
p
](A22481-e107540-b)
p
Iames
5
,
13
,
14.
Are
we
in
any
misery
?
He
will
deliuer
vs
.
If
the
consideration
of
this
gracious
dealing
of
God
,
and
the
performance
of
his
precious
promises
,
doe
not
put
life
into
our
dead
hearts
,
and
assure
comfort
to
our
feeble
spirits
,
and
raise
vs
vp
when
we
are
cast
downe
:
what
weapon
can
be
of
sufficient
force
to
pierce
our
hearts
,
and
to
driue
vs
to
the
Conscionable
practise
of
this
duty
?
If
we
had
not
a
blessed
experience
of
Gods
goodnesse
towards
vs
,
wee
should
haue
the
lesse
sinne
to
doubt
thereof
.
But
seeing
there
is
no
faithfull
Man
or
Woman
,
who
hath
not
found
the
Lord
readie
to
heare
him
in
time
of
his
need
,
and
that
we
are
compassed
about
with
so
great
a
Cloude
of
witnesses
,
let
vs
comfort
our selues
,
and
one
another
in
these
things
,
and
bee
stirred
vp
to
call
vpon
his
name
.
We
receiued
the
sentence
of
death
in
our selues
,
because
wee
should
not
trust
in
our selues
,
but
in
God
which
raiseth
the
dead
,
who
deliuered
vs
from
so
great
a
death
,
and
doth
deliuer
vs
;
in
whom
we
trust
,
that
yet
heereafter
he
will
deliuer
vs
,
so
that
yee
labour
together
in
Prayer
for
vs
,
that
for
the
guift
bestowed
vpon
vs
for
many
,
thankes
may
bee
giuen
by
manie
persons
for
vs
.
In
which
words
he
declareth
,
that
as
he
had
experience
in
the
time
past
,
of
the
mercy
of
God
,
in
the
deliuerance
which
was
giuen
vnto
him
:
so
he
hopeth
of
the
like
assistance
of
his
spirit
,
if
that
the
Corinthians
would
be
mindfull
of
him
in
their
prayers
.
Where
we
see
,
he
ascribeth
much
to
their
Prayers
,
and
yet
,
so
much
,
as
that
he
would
haue
the
glory
of
his
deliuerance
to
be
giuen
onely
to
God
,
and
thankes
to
be
rendered
vnto
him
.
A
point
worthy
to
be
considered
of
vs
,
and
a
duty
needfull
to
bee
performed
by
vs
.
As
he
hath
promised
,
and
we
haue
prayed
:
so
when
he
hath
payed
,
hee
is
to
be
praised
.
Praise
is
comely
,
and
well
becommeth
the
Saintes
of
God
,
the
want
whereof
,
taketh
away
the
comfort
and
sweete
fruite
of
his
blessinges
from
vs
.
It
is
a
great
offence
to
be
vnthankefull
vnto
men
,
but
farre
greater
to
God
,
in
whom
we
liue
,
and
moue
,
and
haue
our
being
.
Wherfore
,
whensoeuer
we
haue
opened
our
mouthes
vnto
God
,
let
vs
returne
the
Calues
of
our
lips
vnto
him
,
and
neuer
shew
our selues
more
ready
to
ask
,
then
we
are
willing
to
praise
and
magnifie
the
Lord
,
who
hath
granted
that
which
wee
haue
asked
.
And
heereby
we
may
try
our selues
,
whether
we
be
truly
thankfull
vnto
him
,
or
not
.
[
I
shall
be
freely
giuen
(
or
bestowed
)
vpon
you
.
]
The
Apostle
in
this
place
,
vseth
a
word
deriued
from
grace
,
so
that
it
signifieth
to
be
giuen
by
Grace
.
Thus
the
[
r
](A22481-e107650-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
word
is
taken
in
sundry
places
of
the
Scripture
,
as
Rom.
8.
If
hee
haue
giuen
vs
his
owne
sonne
,
how
should
he
not
with
him
[
s
](A22481-e107690-b)
s
Rom.
8
,
32.
1
Cor.
2.
12.
Gal.
3.
18.
giue
vs
all
things
else
.
And
1
Cor.
2.
We
haue
receiued
the
spirit
which
is
of
God
,
that
wee
might
knowe
the
thinges
that
are
giuen
to
vs
of
God
.
So
likewise
,
Galath
.
3.
God
gaue
the
inheritance
to
Abraham
by
promise
.
The
meaning
of
the
Apostle
is
thus
much
in
effect
;
the
Prayers
of
the
Saintes
shall
preuaile
with
God
,
and
beeing
offered
vp
for
my
deliuerance
,
shall
not
returne
to
them
without
comfort
,
nor
ascend
to
him
without
effect
,
nor
concerne
mee
without
effect
.
Notwithstanding
,
albeit
they
shall
not
goe
emptie
away
,
but
haue
their
full
force
and
power
,
yet
it
is
to
bee
acknowledged
and
Learned
,
that
they
so
obtaine
,
as
that
my
deliuerance
is
to
bee
wrought
out
by
the
free
guift
of
his
Grace
,
not
by
the
merit
and
desert
of
your
prayers
.
For
hee
will
shew
Mercie
vnto
thousandes
to
them
that
loue
him
,
and
keepe
his
Commaundements
.
Faith
is
an
excellent
guift
,
and
a
notable
meanes
to
bring
vs
to
eternall
life
,
[
t
](A22481-e107790-b)
t
Iohn
3
,
36.
For
he
that
beleeueth
in
the
Sonne
hath
eternall
life
,
and
hee
that
obeyeth
not
the
Sonne
,
shall
not
see
life
,
but
the
wrath
of
GOD
abydeth
on
him
.
We
see
then
,
the
necessitie
of
hauing
a
liuely
Faith
,
because
to
beleeue
in
Christ
,
bringeth
with
it
eternall
life
:
yet
it
is
not
for
the
merite
of
our
Faith
,
but
for
the
Mercie
of
God
,
and
the
Merit
of
Christ
apprehended
by
Faith
,
[
u
](A22481-e107820-b)
u
Rom.
6
,
23.
inasmuch
as
Eternall
life
is
the
free
guift
of
God
.
The
like
we
may
say
of
Prayer
,
we
haue
a
comfortable
promise
,
that
if
we
aske
,
we
shall
receiue
;
if
we
seeke
,
we
shal
finde
;
not
because
our
Prayers
do
deserue
acceptation
:
and
therefore
,
when
Daniell
prayed
vnto
God
,
he
confesseth
that
[
x
](A22481-e107850-b)
x
Dan.
9
,
7
,
8
,
9
righteousnesse
belongeth
vnto
the
Lord
,
but
vnto
vs
open
shame
,
because
we
haue
sinned
against
him
.
Whereby
we
gather
,
that
although
our
prayers
are
not
without
effect
,
yet
they
preuaile
not
by
any
excellency
is
sound
in
them
,
and
therefore
he
saith
;
Compassion
and
forgiuenesse
is
in
the
Lord
our
God
,
albeit
we
haue
rebelled
against
him
.
Thus
also
we
might
perticularly
speake
of
al
the
good
ordinances
of
God
,
and
the
good
duties
that
proceede
from
vs
,
as
the
sauing
hearing
of
the
word
,
the
fruitfull
receiuing
of
the
Sacraments
,
&
such
like
holy
exercises
of
our
Religion
:
inasmuch
as
he
doth
accept
them
,
and
is
well
pleased
in
the
performance
of
them
,
howbeit
not
through
our
worthinesse
that
doe
performe
them
,
but
thorough
his
goodnesse
that
doth
commaund
them
,
thorough
his
mercie
that
doth
approoue
them
,
thorough
his
promise
that
doth
receiue
them
,
and
thorough
his
liberality
that
doeth
reward
them
.
[
y
](A22481-e107910-b)
y
Rom.
4
,
2.
and
23
,
27.
If
Abraham
were
iustified
by
workes
,
he
hath
wherein
to
reioyce
,
but
not
with
God
.
And
hauing
shewed
before
,
that
God
accepteth
of
the
faithfull
,
making
him
iust
,
and
without
blame
,
by
imputing
of
Christes
righteousnesse
vnto
him
,
he
confirmeth
it
by
the
end
of
Iustification
,
which
he
maketh
to
be
the
glory
of
God
,
saying
;
Where
is
then
the
reioysing
?
It
is
excluded
.
By
what
Law
?
Of
Workes
;
Nay
,
but
by
the
Law
of
Faith
.
As
if
hee
should
say
;
If
we
were
iustified
,
either
by
our
owne
Workes
wholly
&
only
,
or
partly
by
Faith
,
and
partly
by
workes
,
then
the
glory
of
our
iustification
should
be
wholly
giuen
to
our selues
,
or
at
least
not
wholly
giuen
vnto
God
.
To
this
purpose
he
speaketh
in
the
Epistle
to
the
Ephesians
,
[
z
](A22481-e107940-b)
z
Ephe.
2
,
8
,
9.
&
1
,
5
,
6.
By
grace
are
ye
saued
through
Faith
,
and
that
not
of
your selues
;
it
is
the
gift
of
God
,
not
of
works
,
least
any
man
should
boast
himselfe
.
God
will
haue
the
glory
of
our
iustification
,
he
will
be
accounted
and
acknowledged
to
bee
the
Iustifier
and
Sauiour
of
vs
;
he
hath
not
left
vs
to
iustifie
our selues
,
nor
to
be
our
owne
Sauiours
,
as
shall
better
appeare
afterward
.
[
a
](A22481-e107980-b)
a
What
properties
must
be
found
in
workes
to
make
them
merritonous
.
what
properties
are
necessarily
required
in
workes
,
to
make
them
merritorious
.
First
,
they
must
be
done
of
a
man
of
himselfe
,
&
by
himselfe
:
but
we
haue
nothing
of
our
owne
to
giue
him
,
but
are
most
poore
men
and
meere
beggers
,
and
can
but
pay
God
with
his
owne
.
The
workes
that
are
our
owne
,
are
sufficient
to
deserue
his
wrath
:
but
haue
no
power
at
all
to
procure
his
fauour
.
For
in
our selues
we
are
wretched
and
miserable
,
poore
,
naked
,
and
destitute
of
all
goodnesse
,
so
that
it
is
truely
saide
by
the
Apostle
Paule
,
[
b
](A22481-e108000-b)
b
1
Cor.
4
,
7.
Who
separateth
thee
?
And
what
hast
thou
,
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
reioysest
thou
,
as
though
thou
hadst
not
receiued
it
.
Without
him
therefore
we
can
do
nothing
:
it
is
he
that
must
work
in
vs
the
will
and
the
deede
.
Secondly
,
they
must
be
such
workes
as
are
not
due
vnto
him
,
they
must
not
be
due
debt
,
they
must
come
from
our
owne
free
will
,
they
must
be
such
as
God
cannot
iustly
challenge
at
our
hands
.
But
whatsoeuer
we
do
,
we
do
as
poore
debters
;
nay
,
we
are
worse
then
poore
debters
,
wee
are
miserable
Bankrupts
,
we
haue
nothing
,
we
haue
lesse
then
nothing
to
pay
.
Our
Sauiour
hath
a
worthy
sentence
to
this
purpose
,
Luke
17
,
10.
When
ye
haue
done
all
those
things
that
are
commanded
you
,
say
,
we
are
vnprofitable
seruants
,
we
haue
done
that
which
was
our
duty
to
do
.
And
what
could
Adam
do
,
and
offer
vnto
God
in
his
innocency
,
but
that
which
was
his
duty
;
and
whereunto
he
was
bound
vnto
his
Maker
,
for
his
Creation
and
other
blessings
bestowed
vpon
him
?
Thirdly
,
the
worke
must
be
done
to
the
benefit
and
profit
of
him
,
from
whom
we
looke
to
be
repayed
.
But
our
goodnesse
and
well-doing
reacheth
not
to
the
Lord
,
Psal.
16.
We
may
benefit
men
,
but
wee
cannot
benefit
our
maker
,
from
whom
we
haue
receiued
life
and
limbe
,
soule
and
body
,
&
all
that
we
haue
,
but
we
can
giue
him
nothing
.
Now
they
that
cannot
giue
anie
thing
to
God
,
can
deserue
nothing
from
him
:
but
wee
cannot
giue
any
thing
to
God
,
according
to
the
saying
of
Paule
,
[
e
](A22481-e108090-b)
e
Rom.
11
,
35.
36.
Who
hath
giuen
vnto
him
first
,
and
he
shall
be
recompensed
?
For
of
him
,
and
through
him
,
and
for
him
are
all
things
,
to
him
be
glory
for
euer
,
Amen
:
therefore
,
it
is
euident
that
wee
cannot
deserue
.
Fourthly
,
whatsoeuer
is
vnperfect
,
cannot
stand
in
the
presence
of
the
most
iust
and
perfect
God
:
we
must
bring
nothing
before
him
,
but
that
which
is
absolute
,
and
able
to
beare
and
sustaine
his
wrath
.
But
all
that
we
doe
offer
,
or
can
offer
vnto
God
,
is
maimed
and
vnperfect
:
such
are
our
best
Workes
,
our
Prayers
,
our
Meditations
,
our
Hearing
,
so
that
our
righteousnesse
is
like
a
[
f
](A22481-e108120-b)
f
Esay
64
,
6.
menstruous
cloath
.
Whatsoeuer
proceedeth
from
vs
,
is
foule
and
faulty
,
no
man
is
able
to
satisfie
the
Iustice
and
rigor
of
the
Law
,
according
to
that
of
the
Apostle
,
[
g
](A22481-e108130-b)
g
Rom.
3
,
10
,
12
,
20.
There
is
none
righteous
,
no
not
one
;
they
haue
all
gone
out
of
the
way
,
they
haue
beene
made
altogether
vnprofitable
,
there
is
none
that
doth
good
.
no
,
not
one
;
and
therefore
by
the
workes
of
the
Law
shall
no
flesh
be
iustified
in
his
sight
.
Wee
must
all
entreate
for
pardon
and
forgiuenesse
of
our
euill
Workes
,
and
not
stand
vppon
the
perfection
and
sufficiencie
of
our
good
workes
.
Lastly
,
the
worke
and
the
reward
must
be
in
proportion
equall
,
for
if
the
reward
be
more
then
the
worke
,
it
is
not
a
rewarde
of
desert
,
but
a
guift
of
good
will
.
The
Apostle
saith
,
Rom.
8
,
I
account
that
the
afflictions
of
this
present
time
,
are
not
worthy
of
the
glory
,
which
shall
be
shewed
vnto
vs
.
Thus
then
we
reason
;
Nothing
can
deserue
,
but
that
which
is
equiualent
to
the
thing
deserued
:
but
nothing
that
we
can
do
,
can
equall
or
deserue
the
guiftes
,
the
least
guift
of
God
.
So
then
,
albeit
we
had
some-what
to
giue
,
and
that
wee
were
not
as
most
naked
and
needy
beggers
;
yet
it
cannot
be
compared
or
correspondent
to
that
which
we
receiue
.
For
grace
and
glory
are
vnvalewable
and
vnmatchable
,
no
price
can
purchase
them
,
no
mony
can
buy
them
,
no
merits
can
match
them
.
So
then
,
whether
we
consider
that
GOD
will
haue
the
glory
of
all
his
workes
,
or
that
there
is
a
great
disproportion
betweene
Mercy
and
Merits
;
in
both
respects
we
conclude
,
that
the
guiftes
of
GOD
giuen
vnto
his
faithfull
seruants
,
proceede
from
his
free
grace
,
not
from
our
free
will
,
so
that
they
are
not
deserued
of
vs
,
but
bestowed
vpon
vs
.
For
my
righteousnesse
,
&
the
strength
of
my
Prayers
,
I
haue
gotten
this
or
that
:
but
as
we
vse
the
meanes
,
so
we
must
acknowledge
that
God
findeth
such
faults
in
our
best
prayers
,
that
he
might
curse
vs
,
rather
then
blesse
vs
;
and
condemne
vs
rather
then
heare
vs
;
and
withall
consider
,
that
in
hearing
vs
,
he
respecteth
more
that
which
is
in
himselfe
,
then
any
thing
that
is
in
vs
,
he
is
moued
rather
of
his
owne
mercy
,
then
any
absolutenesse
that
he
can
see
in
our
well-doing
.
Let
vs
therefore
meditate
vpon
our
owne
wants
,
and
albeit
we
vse
those
helpes
and
Instruments
that
he
hath
appointed
,
yet
let
vs
giue
him
all
the
glory
to
whom
it
is
wholly
due
.
When
a
great
multitude
of
enemies
came
against
Iehoshaphat
,
he
set
himselfe
to
seeke
the
Lord
,
and
proclaimed
a
fast
through
out
all
Iudah
,
They
asked
counsell
of
the
Lord
,
and
prayed
vnto
him
:
yet
when
God
had
giuen
them
the
vpper
hand
;
they
blessed
not
themselues
,
but
the
Lord
;
they
praised
not
their
owne
zeale
,
but
his
mercy
;
and
they
ascribed
not
the
victorie
to
their
fasting
and
prayer
,
but
to
his
fauour
and
power
:
[
h
](A22481-e108240-b)
h
2
Chron.
20
26
,
27.
For
they
assembled
themselues
in
the
Valley
of
Berachah
,
and
there
they
blessed
the
Lord
:
then
euery
Man
of
Iudah
and
Hierusalem
returned
with
Iehoshaphat
their
head
,
to
go
againe
to
Ierusalem
with
ioy
,
for
the
Lord
had
made
them
to
reioyce
ouer
their
Enemies
.
The
like
we
might
say
of
Hezekiah
.
The
example
of
the
Prophet
Dauid
is
plentifull
in
this
Argument
,
he
oftentimes
prayseth
the
Lord
,
because
hee
had
heard
the
voyce
of
his
petition
,
as
Psal.
65.
O
God
,
[
i
](A22481-e108300-b)
i
Psal.
65
,
1
,
2.
and
98.
1.
and
115
,
1.
praise
waiteth
for
thee
in
Sion
,
and
vnto
thee
shall
the
vow
be
performed
,
because
thou
hearest
the
Prayer
,
vnto
thee
shall
all
flesh
come
.
And
Psal.
98.
Sing
vnto
the
Lord
a
new
song
,
for
he
hath
done
maruellous
thinges
:
his
right
hand
and
his
holy
arme
hath
gotten
him
the
victory
.
And
Psal.
115.
Not
vs
,
ô
Lord
,
not
vnto
vs
,
but
vnto
thy
Name
giue
the
glory
,
for
thy
louing
mercy
,
and
for
thy
truths
sake
.
And
heereby
we
may
discouer
a
deepe
deuise
,
a
dangerous
plot
,
and
a
deceitfull
pollicy
of
the
Deuill
.
He
laboureth
by
all
meanes
to
keepe
vs
from
Prayer
,
he
cannot
abide
that
we
should
call
vpon
the
name
of
our
God
.
He
will
tell
vs
of
[
k
](A22481-e108340-b)
k
How
Sathan
worketh
to
hinder
vs
from
praying
.
the
fearefull
Maiesty
of
God
to
dismay
vs
;
hee
will
suggest
our
owne
basenesse
and
vnworthinesse
to
discourage
vs
;
he
will
obiect
that
others
pray
not
at
all
,
yet
do
well
enough
,
&
that
they
liue
in
all
abundance
,
and
want
nothing
,
yet
are
not
so
deuout
;
he
will
tell
vs
(
to
make
vs
secure
)
that
God
knoweth
whereof
we
haue
neede
before
we
aske
,
that
he
needeth
not
to
be
put
in
minde
of
his
mercy
,
and
that
he
cannot
forget
the
couenant
that
hee
hath
made
with
vs
.
These
are
subtile
baites
to
intrap
vs
,
and
mighty
stumbling
blockes
to
trip
vs
,
and
strong
tentations
to
slay
vs
,
and
by
these
he
oftentimes
preuaileth
in
the
Children
of
disobedience
.
If
he
cannot
obtaine
his
purpose
of
vs
at
the
first
,
yet
he
will
not
giue
ouer
,
but
follow
vs
hard
at
the
heeles
,
till
hee
hath
subdued
vs
;
and
marke
our
foote-steppes
,
till
he
hath
ensnared
vs
.
He
will
say
vnto
thee
,
when
thou
preparest
thy selfe
to
pray
,
what
needest
thou
pray
at
this
time
?
Thou
art
now
vnfit
;
thou
art
without
feeling
;
thou
hast
other
businesse
to
goe
about
,
another
time
will
serue
as
well
,
or
better
then
this
,
when
thou
mayest
be
better
fitted
to
this
worke
.
For
if
thou
pray
without
feeling
and
zeale
,
thou
sinnest
,
and
thy
prayer
is
abhominable
;
wherefore
take
heed
thou
pray
not
,
least
thou
sinne
against
God
.
Thus
he
preuailed
with
Saule
,
when
the
Priest
brought
the
Arke
of
God
to
aske
counsell
of
him
what
he
should
doe
,
[
l
](A22481-e108370-b)
l
1
Sam.
14
,
19
Saule
said
vnto
him
,
Withdraw
thine
hand
:
as
if
he
should
say
;
Let
vs
pursue
our
enemies
,
I
haue
no
leysure
to
stand
asking
counsell
of
God
.
If
he
preuaile
with
vs
,
to
neglect
this
duty
at
one
time
,
he
will
take
aduantage
of
it
,
so
that
if
he
see
vs
ready
to
pray
afterward
,
he
will
alledge
,
what
needest
thou
pray
yet
?
Thou
omittedst
it
at
such
and
such
a
time
,
and
thou
speddest
well
enough
,
thou
hadst
no
euill
or
hurt
by
it
,
why
then
wilt
thou
now
beginne
?
It
will
but
trouble
thy
Conscience
to
be
alwaies
praying
,
it
will
hinder
thy
businesse
,
and
cause
thee
to
neglect
thy
calling
:
yea
,
when
thou
hast
done
all
thou
canst
,
thou
shalt
get
nothing
by
it
,
but
shalt
make
thy selfe
a
laughing-stocke
,
and
a
gazing-stocke
to
the
whole
World
;
wherefore
it
were
much
better
for
thee
to
doe
as
many
other
of
thy
good
and
honest
Neighbours
,
that
are
not
so
curious
and
precise
in
these
matters
,
who
are
beloued
in
the
World
,
and
looke
to
come
to
heauen
as
well
as
thy selfe
.
Moreouer
,
he
will
not
forget
to
tell
thee
,
that
if
thou
betake
thy selfe
to
this
strict
course
of
life
,
it
will
bring
thee
into
many
melancholy
dumps
,
and
so
cast
thee
downe
,
that
thou
shalt
neuer
be
merry
at
the
heart
.
This
is
the
Deuils
Logicke
and
Language
,
or
rather
his
sophistry
and
subtilty
,
and
thus
he
doth
discourse
and
dispute
with
vs
,
to
draw
vs
away
from
this
duty
.
For
well
doth
he
know
,
that
prayer
is
a
principall
part
of
our
spirituall
Armour
,
whereby
we
are
safe
garded
from
him
,
and
all
other
enemies
,
and
the
most
effectuall
meanes
to
kindle
in
vs
the
sauing
and
sanctified
Graces
of
Gods
Spirit
:
and
therefore
when
wee
cease
praying
,
God
will
stay
his
hand
from
blessing
vs
;
he
will
with-holde
his
graces
from
vs
;
he
will
giue
vs
ouer
into
the
power
of
our
spirituall
enemies
,
and
renounce
vs
from
being
in
the
number
of
his
Children
.
Thus
he
mingleth
and
tempereth
rancke
Poyson
with
Prayer
,
so
that
albeit
we
vse
it
,
we
doe
abuse
it
;
so
that
it
is
all
one
as
if
we
vsed
it
not
.
Thus
he
sheweth
himselfe
to
be
ready
at
our
Elbow
,
to
puffe
vs
vp
with
pride
,
and
to
tell
vs
that
we
pray
oftner
then
others
,
better
then
others
,
with
greater
feeling
then
others
,
with
greater
faith
then
others
,
with
greater
zeale
and
assurance
then
others
.
Thus
he
preuailed
with
the
Pharise
,
mentioned
in
the
Gospell
,
[
n
](A22481-e108430-b)
n
Luke
18
,
11
12.
he
stood
and
prayed
thus
with
himselfe
;
O
God
,
I
thanke
thee
,
that
I
am
not
as
other
men
,
Extortioners
,
vniust
,
Adulterers
,
or
euen
as
this
Publican
:
I
fast
twice
in
the
weeke
,
I
giue
Tithe
of
all
that
euer
I
possesse
:
[
o
](A22481-e108450-b)
o
Math.
6
,
5.
I
loue
to
pray
in
the
Synagogues
,
and
in
the
Corners
of
the
streetes
:
[
p
](A22481-e108470-b)
p
Math.
23
,
14
but
vnder
a
colour
of
long
Praiers
they
sought
the
praise
of
men
,
and
the
enriching
of
themselues
,
and
therefore
were
to
receiue
the
greater
damnation
.
And
as
in
the
former
times
of
the
Church
,
when
he
could
not
keepe
them
any
longer
in
Fornication
and
vncleannesse
(
as
if
it
were
a
thing
indifferent
)
he
taught
chastity
,
thereby
to
destroy
chastity
;
and
vnder
a
false
praise
of
single
life
brought
in
the
detestation
of
marriage
,
and
the
practise
of
incontinency
:
so
doth
hee
perswade
Prayer
,
thereby
to
ouerthrow
Prayer
.
For
to
mooue
to
pray
,
thereby
to
merrit
and
deserue
,
is
to
corrupt
Prayer
,
and
to
make
it
of
none
effect
.
It
is
the
duty
of
the
Minister
of
God
to
preach
the
word
,
it
hath
the
promise
of
blessing
,
and
of
great
reward
:
but
if
he
goe
about
to
perswade
vs
,
that
wee
shall
merit
eternall
life
by
our
faithfulnesse
in
our
Ministry
,
and
by
diligent
instructing
of
the
people
committing
to
our
charge
,
[
q
](A22481-e108490-b)
q
Lib.
de
obitu
Knoxi
.
we
must
resist
the
subtill
Serpent
,
and
defie
him
,
and
deny
his
merrits
.
It
is
the
duty
of
all
the
godly
that
haue
this
Worlds
goods
,
to
giue
almes
to
the
poore
,
especially
to
the
godly
poore
:
but
if
he
mooue
vs
to
giue
Almes
,
that
we
may
get
Heauen
or
gaine
the
praise
of
men
,
we
must
striue
against
his
tentation
,
and
not
suffer
our selues
to
be
deluded
by
him
.
For
this
is
as
much
as
if
he
should
say
vnto
vs
,
I
would
haue
thee
pray
,
but
thou
shalt
obtaine
nothing
:
I
would
haue
thee
giue
almes
,
but
thou
shalt
haue
no
reward
.
Seeing
then
,
we
are
subiect
to
a
double
tentation
of
Sathan
(
who
goeth
about
like
a
roaring
Lion
seeking
whom
he
may
deuour
)
so
that
he
will
(
if
it
be
possible
)
hinder
vs
from
Prayers
,
or
(
if
he
cannot
)
will
corrupt
them
with
his
Leauen
of
merrit
:
we
must
prepare
to
resist
him
[
r
](A22481-e108510-b)
r
The
meanes
how
to
resist
Satan
in
his
tentations
.
both
waies
.
Whensoeuer
he
goeth
about
to
stay
vs
from
praying
vnto
our
heauenly
Father
,
we
must
resist
him
strong
in
faith
,
and
oppose
against
him
these
Meditations
.
Let
vs
remember
Gods
most
holy
commaundement
,
to
call
vpon
him
in
the
day
[
s
](A22481-e108520-b)
s
Psal.
50
,
15.
of
trouble
,
and
that
wee
are
continually
to
watch
and
pray
,
[
t
](A22481-e108530-b)
t
Luke
22
,
40
,
46.
least
we
fall
into
tentation
.
We
haue
together
with
the
precept
,
a
promise
annexed
for
our
comfort
and
greater
encouragement
to
this
duty
,
that
he
is
neere
to
all
that
call
vpon
him
;
euen
to
all
that
call
vpon
him
in
truth
;
yea
,
the
eies
of
the
Lord
are
vpon
the
iust
,
and
his
eares
are
open
vnto
their
prayers
.
Let
vs
consider
,
that
there
is
an
absolute
necessity
of
the
inuocation
of
his
Name
,
and
of
crauing
his
assistance
,
that
we
may
be
freed
and
deliuered
from
the
snares
and
assaults
of
the
Deuill
,
and
that
hee
would
giue
vs
strength
to
ouercome
them
,
and
not
suffer
vs
to
be
tempted
aboue
our
power
,
but
giue
a
blessed
issue
of
the
tentation
,
that
we
may
be
made
able
to
beare
it
.
And
as
the
necessitie
is
great
to
call
vpon
him
daily
,
In
whom
we
line
and
mooue
,
and
haue
our
beeing
;
so
the
profit
thereof
is
no
lesse
;
it
bringeth
a
blessed
experience
and
tryall
of
Gods
goodnesse
and
mercy
toward
vs
:
It
encreaseth
his
spirituall
graces
in
vs
,
and
maketh
vs
zealous
in
all
good
workes
:
It
obtaineth
those
thinges
that
we
want
,
and
remooueth
the
iudgements
that
hang
ouer
vs
,
or
are
vpon
vs
.
We
haue
the
examples
of
all
the
faithfull
,
as
a
Cloud
of
Witnesses
to
incite
vs
to
this
duty
.
And
if
we
put
foorth
our
hands
to
take
and
vse
any
of
the
Creatures
or
blessings
of
God
without
asking
him
leaue
,
we
are
no
better
then
Theeues
and
Robbers
.
These
and
such
like
Motiues
,
serue
to
kindle
our
zeale
in
Prayer
,
&
to
quench
the
fiery
darts
of
the
Deuill
which
he
casteth
at
vs
.
If
he
go
about
to
puffe
vs
vp
with
pride
,
through
an
opinion
merriting
by
any
,
euen
our
best
workes
of
Prayer
,
or
Preaching
,
or
Almes-deedes
,
wee
must
know
that
all
our
workes
are
vnperfect
,
and
that
the
good
thinges
in
vs
are
his
owne
guifts
.
Hence
it
is
,
that
the
Apostle
saith
of
himselfe
and
all
his
labours
;
[
u
](A22481-e108570-b)
u
1
Cor.
15
,
9
,
10.
I
am
the
least
of
the
Apostles
:
by
the
Grace
of
God
I
am
that
I
am
,
and
his
Grace
which
is
in
me
,
was
not
in
vaine
.
I
laboured
more
aboundantly
then
they
all
,
yet
not
I
,
but
the
Grace
of
God
which
is
with
me
.
And
in
another
place
,
[
x
](A22481-e108590-b)
x
1
Cor.
3
,
7.
Neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
God
that
giueth
the
encrease
.
Againe
,
[
y
](A22481-e108610-b)
y
1
Cor.
4
,
7.
What
hast
thou
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
boastest
thou
as
though
thou
hadst
not
receiued
it
?
It
is
a
worthy
saying
set
downe
by
our
Sauiour
,
[
z
](A22481-e108630-b)
z
Luke
17
,
10.
When
ye
haue
done
all
those
things
which
are
commaunded
you
,
say
;
We
are
vnprofitable
Seruants
,
wee
haue
done
that
which
was
our
duty
to
doe
.
Wherefore
,
we
must
labour
in
all
our
workes
to
see
our
imperfections
,
to
cast
downe
ourselues
in
humility
before
the
Iudgement
seat
of
God
,
and
to
referre
all
things
to
his
glory
.
The
Apostle
giueth
this
generall
rule
;
[
a
](A22481-e108650-b)
a
1
Cor.
10
,
31
Whether
ye
eate
,
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
God
.
And
if
in
these
ordinary
and
naturall
workes
,
we
must
ayme
at
that
end
as
at
a
marke
:
how
much
more
,
in
the
Mysteries
of
our
saluation
,
and
the
great
keyes
of
our
Religion
,
ought
wee
to
giue
thankes
vnto
God
for
blessing
vs
with
spirituall
blessings
in
heauenly
thinges
?
We
are
not
able
to
inspire
Grace
into
our
barren
hearts
,
it
is
the
guift
of
God
,
and
therefore
he
must
be
confessed
the
giuer
of
euery
good
giuing
and
perfect
guift
,
to
the
glory
of
his
owne
Name
.
And
for
our selues
,
let
vs
in
all
duties
of
our
obedience
;
Prayer
,
Almes
,
or
whatsoeuer
workes
approoued
of
God
,
prepare
our selues
to
bring
humble
and
broken
hearts
,
freed
from
the
Thornes
of
pride
and
vaine-glory
.
This
is
taught
by
Dauid
in
the
Psalme
,
[
b
](A22481-e108690-b)
b
Psal.
51
,
17.
The
Sacrifices
of
God
are
a
contrite
Spirit
:
a
contrite
and
a
broken
heart
,
ô
God
,
thou
wilt
not
despise
.
The
like
we
see
,
Esay
66.
[
c
](A22481-e108710-b)
c
Esay
66
,
2.
To
him
will
I
looke
,
saith
the
Lord
,
euen
to
him
that
is
poore
and
of
a
contrite
spirit
,
and
trembleth
at
my
wordes
.
And
thus
was
the
practise
of
Daniell
in
his
Prayer
,
[
d
](A22481-e108740-b)
d
Dan.
9
,
18.
O
Lorde
,
encline
thine
eare
,
open
thine
eyes
,
and
behold
our
desolations
:
for
we
doe
not
present
our
supplications
before
thee
for
our
owne
righteousnesse
,
but
for
thy
great
tender
mercies
.
This
humility
shall
appeare
to
be
in
vs
,
if
we
referre
the
end
of
all
our
actions
to
the
honour
of
God
,
and
make
that
to
be
the
scope
.
Let
the
principall
end
be
the
glory
of
God
:
the
next
,
the
saluation
of
our
Soules
:
the
third
,
the
edification
of
our
Brethren
in
Christ
Iesus
.
Let
vs
cause
our
light
so
to
shine
before
men
,
that
they
may
glorifie
our
Father
which
is
in
Heauen
:
and
then
let
vs
follow
those
thinges
which
concerne
peace
,
and
where-with
one
may
edifie
another
.
There
is
a
remnant
according
to
the
election
of
Grace
,
[
e
](A22481-e108810-b)
e
Rom.
11
,
5
,
6
and
if
it
be
of
Grace
,
it
is
no
more
of
workes
,
or
else
were
Grace
no
more
Grace
:
but
if
it
be
of
workes
,
it
is
no
more
Grace
,
or
else
were
worke
no
more
worke
.
This
serueth
to
confute
the
Romish
Doctrin
,
&
giueth
vs
iust
cause
to
come
out
from
among
them
,
and
to
make
a
separation
from
them
,
as
being
no
true
Church
of
God
.
For
in
asmuch
as
they
take
away
the
foundation
and
cheefe
pillers
whereupon
the
house
of
God
standeth
,
they
pull
it
downe
and
bring
it
to
ruine
.
We
see
how
they
exclude
Grace
,
and
bring
in
Merrit
.
They
establish
a
two-fold
kind
of
Merit
,
and
both
of
them
(
as
they
vnderstand
them
)
plants
of
their
owne
setting
,
but
meere
Strangers
in
the
Garden
of
the
Scriptures
,
and
therefore
shall
fall
;
according
to
the
Doctrine
of
Christ
,
who
saith
;
[
f
](A22481-e108830-b)
f
Math.
15
,
13
Euery
Plant
which
mine
heauenly
Father
hath
not
planted
,
shall
be
rooted
vp
.
One
sort
is
the
[
g
](A22481-e108850-b)
g
A
two-folde
merrit
taught
in
the
Church
of
Rome
.
merrit
of
the
person
;
the
other
,
is
the
merrit
of
the
worke
.
The
merrit
of
the
person
,
they
make
to
be
a
dignity
in
the
person
,
wheredy
hee
is
esteemed
worthy
of
eternall
life
;
and
this
they
say
is
found
in
Infants
dying
after
Baptisme
,
who
,
though
they
want
the
merit
of
good
workes
,
yet
they
want
not
the
merrit
of
their
persons
,
by
which
they
receiue
the
Kingdome
of
heauen
.
The
merrit
of
the
worke
,
is
a
Dignity
or
excellency
in
the
worke
in
it selfe
,
whereby
it
is
fitted
and
inabled
to
deserue
life
euerlasting
.
Hence
it
is
that
they
teach
,
that
the
worke
and
the
deed
are
meritorious
two
waies
;
first
,
by
Couenant
,
because
God
hath
made
a
promise
of
reward
vnto
them
.
Secondly
,
by
their
owne
Dignity
,
because
Christ
hath
merited
,
that
our
workes
should
merrit
.
A
strange
opinion
,
and
a
strange
language
and
manner
of
speaking
,
neuer
heard
of
in
the
Booke
of
God
.
As
for
vs
,
wee
renounce
all
personall
merrits
;
that
is
,
all
merrits
within
the
person
of
any
meere
man
:
also
all
merrits
of
workes
done
by
any
meere
man
whatsoeuer
.
The
true
merrit
whereby
we
looke
for
the
fauour
of
God
and
life
euerlasting
,
is
to
be
found
in
the
person
and
workes
of
Christ
alone
,
who
is
the
treasurie
and
store-house
of
all
our
merrits
.
Simon
Magus
,
[
h
](A22481-e108900-b)
h
Actes
8
,
18.
who
offered
to
buy
the
guifts
of
God
for
his
Money
,
as
a
purchase
:
or
like
to
the
[
i
](A22481-e108910-b)
i
Math.
6
,
7.
Heathen
,
that
looke
to
be
heard
for
their
much
babling
sake
:
or
like
to
Seruants
that
doe
all
for
their
hire
.
So
these
Merit-mongers
will
haue
no
Heauen
,
except
they
may
haue
it
as
their
hire
,
and
as
a
penny-worth
for
their
penny
;
they
will
not
be
indebted
vnto
God
,
nor
beholding
vnto
him
for
it
.
As
for
vs
,
we
value
not
our
good
workes
at
so
high
a
rate
,
we
know
their
imperfections
,
we
craue
eternall
life
as
a
Sons
portion
,
and
an
inheritance
freely
promised
vnto
vs
,
and
freely
bestowed
vpon
vs
.
Indeede
,
it
is
the
will
and
pleasure
of
God
,
that
wee
should
labour
and
bring
forth
good
workes
,
to
expresse
our
thankfulnesse
to
him
that
hath
adopted
vs
for
his
Children
;
and
after
our
labour
,
receiue
the
inheritance
:
yet
we
cannot
deserue
it
by
our
obedience
,
and
we
haue
a
better
claime
vnto
it
,
by
being
Sonnes
,
then
working
as
Seruants
.
We
confesse
,
that
the
reward
shall
be
giuen
of
bounty
,
not
of
necessity
;
by
guift
,
not
by
debt
;
by
promise
,
not
by
desert
;
by
Gods
acceptation
,
not
through
our
perfection
.
As
for
the
Papists
,
that
glory
in
their
owne
workes
,
let
them
take
heede
they
do
not
deceiue
themselues
,
and
whilst
they
rob
God
of
his
honour
,
let
them
beware
they
doe
not
robbe
themselues
,
and
depriue
themselues
of
the
honour
promised
to
the
Saintes
:
and
whilst
they
challenge
and
lay
claime
to
euerlasting
life
,
as
to
the
Wages
of
Seruants
,
let
them
in
time
looke
to
themselues
,
least
they
be
denyed
the
Inheritance
that
belongeth
vnto
Sonnes
.
[
k
](A22481-e108970-b)
k
Psal.
6
,
3.
6.
&
63
,
3
,
4
,
5.
My
Soule
is
sore
troubled
,
but
Lord
,
how
long
wilt
thou
delay
?
Returne
(
ô
Lorde
)
deliuer
my
Soule
,
saue
me
for
thy
mercies
sake
.
He
desireth
nothing
but
of
Mercy
,
hee
pleadeth
nothing
but
fauour
;
hee
standeth
not
vppon
his
owne
righteousnesse
;
he
willeth
not
God
to
respect
him
according
to
his
owne
worthynesse
.
Againe
,
Psal.
63.
Thy
louing
kindnesse
is
better
then
life
,
therefore
my
lippes
shall
praise
thee
:
thus
will
I
magnifie
thee
all
my
life
,
and
lift
vp
mine
hands
in
thine
Name
:
my
Soule
shall
be
satisfied
as
with
Marrow
and
fatnesse
,
and
my
mouth
shall
praise
thee
with
ioyfull
lippes
:
Where
hee
preferreth
the
goodnesse
of
God
before
all
things
in
Heauen
and
Earth
,
whiles
he
aduanceth
it
aboue
life
;
signifying
thereby
,
that
his
life
could
not
bee
pleasant
vnto
him
,
and
that
he
would
not
wish
to
liue
without
it
.
What
is
more
desired
then
life
?
Yet
he
preferreth
the
louing
kindnesse
of
God
before
it
.
So
in
another
place
,
[
l
](A22481-e109000-b)
l
Psa.
130
,
3
,
4.
If
thou
(
ô
Lord
)
straitly
markest
iniquities
,
ô
Lord
,
who
shall
stand
?
But
mercy
is
with
thee
,
that
thou
maist
be
feared
.
Likewise
the
Church
in
the
Lamentations
of
Ieremy
,
confesseth
as
much
,
chapt
.
3.
It
is
the
[
m
](A22481-e109040-b)
m
Lam.
3
,
22.
Lordes
mercies
that
we
are
not
consumed
,
because
his
compassions
faile
not
.
In
all
which
places
we
see
,
that
the
godly
sue
for
pardon
,
and
cry
out
for
mercy
.
If
they
desire
any
blessing
,
they
aske
it
of
fauour
:
If
they
craue
to
haue
any
iudgement
remooued
,
they
craue
it
of
mercy
:
and
they
esteeme
his
grace
aboue
their
owne
liues
,
or
any
earthly
thing
that
they
can
desire
.
Wee
must
acknowledge
that
it
is
of
his
meere
mercy
that
we
liue
,
and
mooue
,
and
haue
our
beeing
.
It
is
our
duty
to
praise
his
name
daily
for
his
great
mercies
toward
vs
,
which
are
infinite
for
measure
and
continuance
.
If
hee
accept
vs
,
it
skilleth
not
greatly
though
men
reiect
vs
,
and
condemne
vs
.
If
his
wrath
be
kindled
against
vs
,
and
his
louing
countenance
be
turned
from
vs
,
what
is
it
that
can
delight
vs
,
who
is
it
that
can
comfort
vs
?
We
see
by
many
&
sundry
examples
in
our
Brethren
,
that
haue
beene
cast
downe
through
the
multitude
and
greeuousnesse
of
their
sinnes
,
and
an
apprehension
of
the
heauie
wrath
of
God
,
and
a
with-drawing
of
his
fauour
for
a
season
from
them
,
albeit
they
haue
had
Riches
,
Friends
,
Lands
,
Prosperity
,
and
outward
peace
,
yet
none
of
these
could
Minister
comfort
vnto
them
,
so
long
as
Gods
countenance
was
hidden
from
them
,
as
the
Sunne
couered
in
a
Cloud
.
But
when
once
he
appeared
in
mercy
and
goodnesse
to
them
againe
,
their
bones
and
bowels
haue
bin
refreshed
,
according
to
the
wordes
of
the
Prophet
in
the
Psalme
,
[
n
](A22481-e109060-b)
n
Psal.
4
,
6
,
7.
If
thou
,
Lord
,
lift
vp
thy
countenance
vpon
mee
,
thou
shalt
giue
mee
more
ioy
of
hart
then
they
haue
had
,
when
their
Wheate
&
thier
Wine
did
abound
.
Labour
therefore
,
by
all
meanes
to
feele
his
fauour
;
vse
all
meanes
to
obtaine
it
,
employ
thy selfe
diligently
to
keepe
it
,
and
to
continue
it
towarde
thee
,
that
in
thy
life
it
may
be
with
thee
,
and
in
death
it
may
not
depart
from
thee
.
23
There
salute
thee
Epaphras
my
fellow-prisoner
in
Christ
Iesus
.
24
Marchus
,
Aristarchus
,
Demas
,
and
Luke
my
fellow-helpers
.
His
Fellow-prisoner
,
and
Fellow-helpers
in
this
sute
,
that
he
might
the
better
obtaine
his
request
,
so
that
they
all
put
vp
as
it
were
with
one
voice
and
consent
the
same
petition
,
Philemon
could
not
but
consider
,
that
it
was
a
verie
vnseemely
and
vnworthy
thing
to
reiect
so
many
suppliants
in
so
reasonable
a
cause
.
So
then
,
the
sum
of
these
wordes
is
this
,
Epaphras
,
Marcus
,
Aristarchus
,
Demas
,
and
Luke
do
salute
thee
.
The
first
man
is
described
by
an
adioyned
propertie
,
my
Fellow-Prisoner
;
which
is
declared
by
the
cause
,
For
Iesus
Christ
.
The
rest
that
are
heere
named
,
haue
one
common
adioynt
as
a
title
of
honor
ascribed
vnto
them
when
he
calleth
them
his
Fellow-helpers
.
[
o
](A22481-e109350-b)
o
Col.
4
,
12.
the
Seruant
of
Christ
,
which
is
one
of
you
,
Saluteth
you
,
and
alwayes
striueth
for
you
in
prayers
,
that
yee
may
stand
perfect
and
full
in
all
she
will
of
God
.
This
man
had
beene
the
Teacher
of
the
Church
at
Colosse
,
and
had
conuerted
them
to
the
faith
of
Christ
,
as
we
read
in
the
same
Epistle
,
Cha.
1.
[
p
](A22481-e109380-b)
p
Colos.
1
,
7.
As
ye
also
learned
of
Epaphras
our
deere
fellow
seruant
,
which
is
for
you
a
faithfull
Minister
of
Christ
.
It
seemeth
he
was
an
Euangelist
,
who
succeeded
in
the
labours
of
the
Apostles
,
but
now
being
at
Rome
,
hee
was
put
in
prison
,
and
heere
saluteth
Philemon
as
a
Fellow-prisoner
of
Paule
,
not
for
anie
wickednesse
and
crime
that
he
had
committed
,
but
for
the
Testimonie
of
Christ
,
and
for
preaching
the
Gospell
,
and
therefore
is
called
not
Caesars
prisoner
,
but
Christs
Prisoner
.
Whereby
it
appeareth
,
that
this
Epaphras
was
falsely
accused
by
the
enemies
of
the
Gospell
,
and
therefore
brought
vnto
Rome
,
and
put
in
hold
.
Secondly
,
he
nameth
Marcus
,
who
is
mentioned
also
in
other
places
of
the
Scripture
,
who
was
Cozen
to
Barnabas
,
and
the
sonne
of
that
Marie
,
who
was
wont
to
giue
entertainement
to
the
Disciples
at
Ierusalem
;
yea
,
such
was
her
godlinesse
,
that
shee
made
her
house
as
an
Inne
to
lodge
the
poore
Saints
,
and
as
a
publicke
Temple
for
the
people
of
God
to
meet
together
to
pray
vnto
him
,
and
to
praise
his
name
.
This
appeareth
,
Col.
4
,
10.
Marcus
saluteth
thee
Barnabas
Cousin
,
touching
whom
ye
receiued
Commandements
,
if
hee
come
vnto
you
,
receiue
him
.
So
▪
when
Peter
was
deliuered
out
of
prison
,
it
is
saide
,
[
q
](A22481-e109530-b)
q
Acts.
12
,
12.
Hee
came
to
the
house
of
Marie
the
Mother
of
Iohn
,
whose
sur-name
was
Marke
,
where
manie
were
gathered
together
in
Prayer
.
Thirdly
,
he
saluteth
Philemon
in
the
name
of
Aristarchus
,
of
whome
also
mention
is
made
in
the
Epistle
to
the
Colossians
,
and
there
likewise
he
is
called
Paules
prisoner
,
[
r
](A22481-e109590-b)
r
Colos.
4
,
10.
Aristarchus
my
Prison-fellow
saluteth
you
.
As
they
embraced
one
Faith
,
and
beleeued
in
one
Christ
,
so
they
suffered
for
one
cause
,
and
were
Companions
in
affliction
?
Fourthly
,
he
nameth
Demas
,
who
at
this
time
was
a
constant
Confesser
of
the
truth
,
and
a
zealous
follower
of
the
Gospell
,
but
afterward
hee
started
backe
from
the
Doctrine
of
Christ
,
forsooke
the
fellowship
of
Paul
,
&
embraced
this
present
world
,
as
the
Apostle
complaineth
of
him
afterward
,
as
we
see
,
2
Tim.
4
,
10.
Demas
hath
forsaken
mee
,
and
hath
embraced
this
present
world
,
and
is
departed
vnto
Thessalonica
.
Lastly
,
he
reckoneth
vp
Luke
,
to
wit
,
the
Euangelist
,
who
came
to
Rome
as
a
Companion
with
Paule
,
as
we
read
,
Acts
28
,
14.
and
is
named
in
the
Epistle
to
the
Colossians
,
[
s
](A22481-e109700-b)
s
Colos.
4
,
14.
Luke
the
beloued
Physitian
greeteth
you
.
Hee
was
a
Physitian
by
profession
,
and
after
his
conuersion
he
accompanied
Paul
in
his
greatest
dangers
.
Of
these
men
heere
described
,
wee
might
speake
much
,
and
handle
their
liues
at
large
,
[
t
](A22481-e109730-b)
t
Centu.
1.
lib.
2.
cap.
10.
&
castig
.
&
addit
.
in
lib.
2.
centu
.
1.
but
this
is
doone
by
others
,
and
this
may
suffice
for
the
Interpretation
of
these
verses
.
We
heard
in
the
beginning
of
this
Epistle
,
that
Paule
ioyned
Timothy
to
him
,
as
a
ioynt
Writer
thereof
,
and
directeth
it
to
others
,
besides
to
Philemon
,
that
they
might
bee
meanes
and
Mediatours
vnto
him
;
so
in
the
winding
vp
of
the
Epistle
,
hee
hath
mustered
together
many
others
:
by
all
which
,
he
setteth
vppon
Philemon
,
as
it
were
,
with
an
Army
of
Intercessers
and
Aduocates
,
to
soften
and
ouercome
his
greeued
and
offended
minde
,
and
to
encline
him
to
mercie
and
compassion
.
[
z
](A22481-e109890-b)
z
2
Tim.
4
,
9
,
11.
Onely
Luke
is
with
mee
:
Take
Marke
and
bring
him
with
thee
,
for
hee
is
profitable
vnto
me
to
Minister
.
But
in
this
Epistle
it
is
euident
,
that
these
men
were
come
vnto
him
.
Seeing
therefore
,
there
hee
sendeth
for
them
,
and
heere
they
are
found
to
be
with
him
,
it
should
seeme
that
this
Epistle
is
Written
after
the
other
.
This
is
the
Reason
vrged
[
a
](A22481-e109920-b)
a
Illyr.
in
argum
.
huius
Epistol.
by
many
,
which
seemeth
to
be
of
great
force
to
perswade
.
But
if
we
diligently
marke
it
,
and
throughly
consider
of
it
,
we
shall
finde
it
to
be
too
weake
to
beare
the
waight
of
this
conclusion
.
For
this
present
Epistle
,
as
also
that
to
the
Colossians
was
written
when
hee
was
first
taken
;
the
second
to
Timothy
,
when
he
was
taken
the
second
time
.
For
Paul
hauing
appealed
to
Caesar
from
the
partial
dealing
of
the
High-Priests
,
and
the
cruell
persecution
of
his
owne
nation
,
was
brought
to
Rome
in
the
beginning
of
Neroes
raigne
,
about
the
thirde
or
fourth
yeare
thereof
.
Now
it
is
euident
and
knowne
to
all
,
that
Nero
in
the
fiue
first
yeares
,
was
one
of
the
most
milde
and
mercifull
Princes
;
and
as
in
his
last
yeares
,
hee
exceeded
all
men
in
Tyranny
and
Crueltie
,
so
in
his
first
,
[
b
](A22481-e109990-b)
b
Sueto
.
in
Neron
.
hee
passed
all
his
predecessors
in
Mercie
and
Gentlenesse
.
In
the
beginning
of
his
Empyre
,
Paule
pleaded
his
cause
before
him
,
and
was
deliuered
out
of
prison
,
and
let
go
whether
he
would
.
But
the
rage
of
the
enemies
of
the
Gospell
being
endlesse
,
hee
was
taken
againe
about
the
end
of
Neroes
raigne
,
who
waxed
madde
against
Christian
Religion
,
at
which
time
hee
wrote
the
latter
Epistle
to
Timothy
,
wherein
he
fore-telleth
the
approaching
of
his
death
,
and
the
time
of
his
dissolution
,
[
c
](A22481-e110040-b)
c
2
Tim.
4
,
6.
I
am
now
ready
to
be
offered
,
and
the
time
of
my
departing
is
at
hand
.
Thus
much
touching
the
time
when
this
Epistle
was
written
.
Secondly
,
albeit
the
Apostle
were
a
prisoner
for
the
faithes
sake
,
yet
God
doth
not
leaue
him
alone
,
hee
hath
A
Fellow-prisoner
ioyned
with
him
,
and
many
Fellow-helpers
added
vnto
him
.
And
albeit
hee
delighteth
not
himselfe
in
the
imprisonment
of
another
,
but
could
rather
wish
him
deliuered
,
as
appeareth
by
his
words
to
Agrippa
(
who
saide
he
was
almost
perswaded
to
become
a
Christian
,
)
[
d
](A22481-e110110-b)
d
Acts
26
,
28
,
29.
I
woulde
to
God
,
that
not
onely
thou
,
but
also
all
that
heare
mee
to
day
,
were
both
almost
and
altogether
such
as
I
am
,
except
these
bondes
:
yet
notwithstanding
the
Company
of
the
Godly
is
gracious
and
comfortable
both
in
prosperitie
,
and
in
aduersity
,
both
in
prison
,
and
out
of
prison
.
Thus
it
is
set
downe
by
Luke
,
Acts
16
,
25.
when
Paul
was
whipped
and
imprisoned
,
and
his
feet
made
fast
in
the
stockes
,
he
had
Silas
ioyned
with
him
,
and
they
two
spent
the
night
in
praying
and
praising
God
togither
,
teaching
&
admonishing
themselues
in
Psalmes
and
Hymnes
,
and
spirituall
songs
,
singing
with
a
grace
in
their
hearts
to
the
Lord
,
so
that
the
prisoners
hearde
them
.
Thus
we
see
the
endlesse
Mercie
of
God
,
towards
his
afflicted
and
distressed
Seruants
,
hee
rayseth
them
vp
some
comfort
,
and
some
Comforters
,
verifying
the
promise
made
to
his
Church
,
If
I
depart
,
I
will
send
the
Comforter
vnto
you
.
Hee
knoweth
our
infirmities
,
hee
seeth
how
readie
we
are
to
yeeld
and
slide
back
:
&
therefore
as
he
strengthneth
vs
by
others
,
so
he
maketh
vs
meanes
to
strengthen
others
.
Thirdly
,
hee
calleth
Epaphras
a
prisoner
of
Christ
,
as
hee
also
had
called
himselfe
before
in
the
beginning
of
this
Epistle
.
The
reason
is
,
because
he
had
preached
Christ
.
Heereby
we
learne
,
that
persecutions
oftentimes
follow
the
sincere
preaching
of
the
Gospell
;
not
that
it
is
the
propertie
of
the
Gospell
,
but
the
cause
is
the
malice
of
such
as
will
not
embrace
and
receiue
the
Gospell
;
and
therefore
,
they
hate
and
persecute
those
that
beleeue
in
Christ
,
and
giue
entertainment
to
the
Gospell
.
This
is
it
our
Sauiour
teacheth
,
Mat.
10
,
34
,
35.
Thinke
not
that
I
am
come
to
send
peace
into
the
earth
,
I
came
not
to
send
peace
,
but
the
sworde
:
for
I
am
come
to
set
a
Man
at
variance
against
his
Father
,
and
the
Daughter
against
the
Mother
,
&c.
and
a
mans
enemies
shall
be
they
of
his
owne
houshold
.
To
this
purpose
he
speaketh
in
another
place
,
[
g
](A22481-e110220-b)
g
Luke
12
,
49.
I
am
come
to
put
fire
on
the
earth
,
and
what
is
my
desire
,
if
it
be
already
kindled
?
The
Gospell
is
the
proper
cause
of
peace
among
the
godly
,
so
it
is
the
occasion
of
great
troble
among
the
wicked
.
They
are
therefore
much
deceiued
,
that
make
the
Gospell
the
cause
of
all
diuision
and
hurly-burlies
that
are
in
the
Worlde
.
When
any
troubles
arise
,
the
preaching
of
the
Gospell
is
accused
to
breede
them
,
but
this
is
a
false
imputation
.
The
true
cause
,
is
the
mallice
of
Sathan
,
and
the
furie
of
his
Instruments
,
that
cannot
abide
the
Light
of
the
Truth
to
shine
among
them
.
So
then
,
let
vs
not
thinke
it
a
straunge
thing
,
when
we
see
such
stirres
and
tumults
arise
,
but
Arme
our selues
with
Patience
;
Learne
to
bee
Wise
as
Serpents
,
and
Innocent
as
Doues
,
and
condemne
those
that
are
the
authors
and
beginners
of
those
broyles
and
contentions
.
Fourthly
,
obserue
the
Titles
that
hee
giueth
vnto
our
Lorde
and
Sauiour
,
he
describeth
him
by
two
Names
;
First
,
hee
calleth
him
Christ
;
then
,
hee
calleth
him
Iesus
.
Christ
,
signifyeth
as
much
as
Annointed
;
Iesus
,
importeth
as
much
as
a
Sauiour
,
who
was
so
called
,
[
h
](A22481-e110250-b)
h
Math.
1
,
21.
because
hee
saueth
his
people
from
their
sinnes
.
From
whence
,
obserue
that
Christ
is
the
King
,
the
Prophet
,
and
the
Priest
of
his
Church
,
to
gouerne
vs
,
to
teach
vs
,
to
Redeeme
vs
,
to
saue
vs
.
This
is
his
Office
,
for
these
Ends
and
Vses
hee
was
annointed
of
the
Father
with
the
Oyle
of
Gladnesse
aboue
his
fellowes
.
This
serueth
to
our
great
good
,
and
the
benefit
of
it
is
communicated
vnto
vs
;
he
maketh
vs
[
i
](A22481-e110260-b)
i
Reuel.
1
,
6.
Kings
and
Priests
to
God
his
Father
;
he
armeth
vs
with
power
and
strength
against
sinne
,
the
Flesh
,
the
World
,
the
Deuill
;
and
maketh
vs
able
to
ouercome
them
:
thorough
him
wee
haue
accesse
to
the
father
,
and
may
boldly
appeare
in
his
sight
,
and
offer
vp
our
Prayers
with
assurance
,
[
k
](A22481-e110270-b)
k
Rom.
12
,
1.
Yea
he
enableth
vs
to
offer
vppe
our selues
,
our
soules
,
and
bodies
,
an
holy
,
liuely
,
and
acceptable
Sacrifice
vnto
him
,
which
is
our
reasonable
seruing
of
him
:
hee
doth
enstruct
vs
in
the
will
of
his
Father
,
enlighten
vs
in
the
knowledge
of
the
trueth
,
and
maketh
vs
(
as
it
were
)
his
Household
Disciples
and
Schollers
,
to
reueale
vnto
vs
all
thinges
needefull
for
our
saluation
.
Let
vs
therefore
confesse
him
to
be
the
onely
sonne
of
God
,
perfect
God
,
and
perfect
Man
,
[
l
](A22481-e110290-b)
l
1
Tim.
2
,
5.
the
sole
Mediator
betweene
God
and
Man
,
and
let
vs
acknowledge
no
other
Sauiour
able
to
Redeeme
and
ransome
vs
,
to
pay
so
great
a
price
,
and
to
deliuer
vs
from
so
great
wrath
and
destruction
.
If
wee
make
other
Mediatours
,
and
set
vp
other
Sauiours
,
wee
renounce
the
Mediation
of
Christ
,
and
Saluation
purchased
by
Christ
.
This
pierceth
the
verie
Marrow
,
and
entereth
into
the
bowelles
of
the
Romish
Religion
,
which
setteth
vp
other
Mediators
,
and
consequently
establisheth
a
false
Christ
of
their
owne
,
which
indeed
is
no
Christ
,
no
Iesus
,
no
Sauiour
,
no
Redeemer
?
Fiftly
,
obserue
with
me
,
that
speaking
of
Marcus
,
Aristarchus
,
Demas
,
&
Luke
,
he
calleth
them
his
fellow-helpers
;
whereby
he
putteth
the
Ministers
of
the
Gospell
,
and
all
the
Children
of
God
in
minde
,
to
bee
helpers
to
the
truth
,
and
to
further
the
preaching
and
propagation
of
the
Gospell
by
all
possible
meanes
that
God
hath
enabled
them
.
For
this
cause
,
the
Apostle
commendeth
many
of
the
faithfull
,
Rom.
16
,
3
,
9.
Greet
Aquila
and
Priscilla
my
fellow-helpers
in
Christ
Iesus
.
We
must
doe
all
for
the
truth
,
and
nothing
against
the
truth
.
This
reproueth
those
that
employ
their
wits
,
and
bestow
their
strength
,
to
hinder
the
truth
,
and
the
professors
thereof
.
These
haue
no
part
nor
fellowship
in
the
Ministration
,
nor
in
the
sound
profession
of
the
Gospell
,
but
are
professed
enemies
to
the
faith
of
Christ
.
Moreouer
,
this
shall
Minister
vnspeakeable
comfort
vnto
vs
,
to
consider
that
wee
haue
beene
helpers
to
the
truth
,
and
furtherers
of
the
Faith
which
is
in
Christ
Iesus
,
we
shall
leaue
a
good
Name
behinde
vs
,
and
receiue
and
incorruptible
Crowne
of
eternall
Glory
.
Lastly
,
note
with
mee
,
that
when
Paule
wrote
this
Epistle
,
hee
was
at
Rome
,
and
hee
ioyneth
with
him
sundry
others
,
which
were
the
cheefe
and
principall
,
whose
verie
names
might
carry
some
credite
and
authority
to
perswade
Philemon
in
this
matter
which
hee
vndertooke
;
yet
in
all
this
Epistle
wee
haue
no
mention
of
Peter
,
who
is
supposed
to
haue
liued
there
,
to
haue
dyed
there
,
to
haue
beene
Byshop
there
fiue
and
twenty
yeares
.
He
ioyneth
to
himselfe
so
many
Assistants
as
he
could
,
to
obtaine
his
suite
.
He
writeth
(
as
we
heard
before
,
from
Rome
)
to
haue
Onesimus
pardoned
,
and
hee
vseth
the
name
of
Timothy
to
that
purpose
;
why
is
Peter
heere
forgotten
?
Why
doth
he
not
ioyne
him
with
himselfe
in
the
same
Epistle
,
if
he
had
been
resident
at
Rome
,
as
a
good
Byshop
ought
to
haue
beene
?
Againe
,
we
see
he
specifieth
many
by
name
,
Marcus
,
Aristarchus
,
Demas
,
and
Luke
:
but
we
haue
no
mention
of
Peter
.
And
it
is
said
,
that
Marke
was
the
Disciple
of
Peter
,
and
by
his
Commandement
wrote
his
Gospell
:
was
it
fit
to
name
the
Disciple
,
and
to
forget
the
Maister
?
to
remember
the
members
,
and
to
forget
the
Head
?
To
expresse
meaner
persons
,
and
to
omit
the
principall
?
Besides
,
he
calleth
these
men
his
fellow-helpers
;
Paul
was
as
the
Master-workman
and
cheefe
builder
,
they
were
his
helpers
and
partners
in
the
businesse
.
Was
not
Peter
also
one
of
his
bretheren
,
and
either
a
fellow-prisoner
,
or
a
fellow-helper
in
the
Gospell
?
Wherefore
then
is
hee
concealed
?
Obserue
with
mee
from
hence
,
and
by
Conference
of
many
other
Scriptures
,
[
n
](A22481-e110520-b)
n
Peters
being
at
Rome
is
vncertaine
.
that
Peters
being
at
Rome
,
is
an
vncertaine
opinion
,
and
an
vngrounded
assertion
.
It
was
by
composition
agreed
vpon
betweene
Paule
and
Peter
,
[
o
](A22481-e110600-b)
o
Gal.
2
,
9.
that
Peter
should
preach
to
the
Iewes
,
and
Paul
to
the
Gentiles
;
how
then
could
Peter
sit
as
byshop
at
Rome
?
Or
if
he
preached
to
the
Iewes
at
Rome
,
how
commeth
it
to
passe
that
the
christian
religion
was
strange
,
&
in
a
maner
vnknown
vnto
them
when
Paul
came
to
Rome
,
as
appeareth
in
the
end
of
the
Actes
of
the
Apostles
,
where
they
say
vnto
him
,
[
p
](A22481-e110710-b)
p
Acts
28.
22
We
will
heare
of
thee
what
thou
thinkest
,
for
as
concerning
this
Sect
,
we
know
that
euery
where
it
is
spoken
against
.
Againe
,
when
Paule
wrote
to
the
Romaines
,
hee
willeth
them
to
salute
manie
particularly
,
and
by
name
,
both
men
and
weomen
:
but
he
maketh
no
mention
at
all
of
Peter
,
which
no
doubt
he
would
haue
done
,
if
hee
had
at
that
time
also
beene
at
Rome
.
Furthermore
,
the
Apostle
Wrote
many
of
his
Epistles
from
the
Citty
of
Rome
(
as
we
shewed
in
the
beginning
of
this
Epistle
)
as
for
example
;
to
the
Galathians
,
Ephesians
,
Colossians
,
Phillippians
,
to
Timothy
,
this
to
Philemon
,
and
that
other
Epistle
vnto
the
Hebrewes
,
(
if
it
were
his
)
and
from
thence
,
hee
sendeth
manie
salutations
,
in
the
Name
of
manie
,
that
remained
at
Rome
:
Among
whome
,
Peter
is
neuer
mentioned
,
but
his
name
and
beeing
there
,
is
ouer-passed
.
Lastly
,
the
Apostle
testifieth
,
that
while
he
was
called
forth
to
giue
an
account
of
his
Faith
,
[
p
](A22481-e110820-b)
p
2
Tim.
4
,
16.
All
did
forsake
him
,
and
none
assisted
him
:
wherefore
,
either
Peter
was
not
then
at
Rome
,
or
if
he
were
,
he
did
shamefully
forsake
him
.
Thus
then
we
conclude
from
these
and
such
like
Circumstances
,
that
it
cannot
be
gathered
out
of
the
holy
Scriptures
,
that
Peter
was
euer
at
Rome
.
Whereby
we
learne
,
that
the
Popish
Religion
is
a
doubtfull
and
vncertaine
religion
;
their
Faith
is
vncertaine
;
their
Hope
is
vncertaine
,
their
Heauen
is
vncertaine
.
For
,
the
supremacie
of
the
Pope
,
and
subiection
to
him
,
is
made
a
fundamentall
point
of
Religion
,
and
the
beleeuing
of
it
necessary
to
saluation
.
Bellarmine
a
Cardinall
of
Rome
,
[
q
](A22481-e110900-b)
q
De
Ecclesia
militante
,
lib.
3.
cap.
2.
defining
the
Church
,
maketh
it
to
be
a
Company
of
men
,
professing
the
faith
,
and
partaking
of
the
Sacraments
,
vnder
the
iurisdiction
of
the
Byshop
of
Rome
,
so
that
such
as
hold
no
Pope
,
are
iudged
and
censured
to
build
vpon
a
false
foundation
,
and
therefore
to
be
no
true
Churches
,
no
sound
Catholickes
,
no
right
Christians
.
The
cheefe
Controuersie
betweene
vs
and
the
Papists
,
is
,
for
the
Popes
Monarchy
and
Authoritie
ouer
the
Vniuersal
Church
,
which
is
maintained
by
many
of
them
,
as
a
materiall
point
,
and
necessarie
for
euery
one
to
holde
that
looketh
to
be
saued
.
Which
is
an
Opinion
both
absurd
,
and
ridiculous
,
and
vnreasonable
.
The
Church
Triumphant
in
Heauen
,
is
not
subiect
to
the
Pope
of
Rome
.
The
Church
of
the
Old-Testament
,
was
neuer
subiect
to
the
Pope
of
Rome
.
The
Church
of
the
New-Testament
,
which
was
when
Christ
liued
vpon
the
earth
,
was
not
subiect
to
the
Pope
of
Rome
.
The
Primitiue
Church
,
that
was
in
the
dayes
of
the
Apostles
,
was
not
subiect
to
the
Pope
of
Rome
.
For
during
all
this
time
,
there
was
no
Pope
of
Rome
at
all
,
and
yet
there
was
(
during
al
this
time
)
a
Church
;
or
else
they
must
say
,
that
the
Triumphant
Church
,
the
Iewish
Church
,
and
the
Christian
Church
,
are
no
Churches
at
all
.
Moreouer
,
the
necessity
of
subiecting
euery
soule
to
this
supposed
supremacy
,
and
pretended
primacy
,
doeth
blot
out
of
the
number
of
Churches
;
the
East-Churches
,
and
the
South-Churches
,
and
leaueth
onely
the
Roman
Church
,
to
whom
the
Title
least
of
all
belongeth
,
or
at
least
,
as
little
,
as
to
any
of
the
rest
.
Besides
,
at
the
death
of
euerie
Pope
,
and
in
euery
vacancie
of
that
Sea
(
which
sometimes
hath
beene
no
small
time
)
the
Church
should
faile
and
fall
:
for
how
should
the
faithfull
then
bee
subiect
to
the
Byshop
of
Rome
,
when
there
is
no
Byshoppe
of
Rome
at
all
in
the
World
.
Furthermore
,
when
there
falleth
out
a
Schisme
,
so
that
there
are
two
or
three
Popes
that
are
together
by
the
eares
for
the
Popedome
and
Prelacie
,
the
people
are
vncertaine
to
which
of
them
to
cleaue
,
and
whether
of
them
to
obey
.
Lastly
,
it
is
false
,
that
the
members
of
the
Church
must
be
subiect
to
the
Pope
,
seeing
he
is
no
better
,
nor
no
other
,
then
that
Antichrist
which
the
Scripture
hath
fore-shewed
;
time
hath
discouered
;
and
the
faithfull
haue
felt
and
suffered
.
Thus
then
we
haue
seene
,
that
howsoeuer
the
Romanists
make
it
a
principall
matter
of
faith
,
to
put
our
heades
vnder
the
Popes
Girdle
,
to
bowe
our
knees
,
to
kisse
his
holye
feete
,
and
to
feare
the
Thunderbolts
of
his
wrath
,
yet
all
his
iurisdiction
is
besides
the
Scriptures
;
nay
contrary
to
the
Scriptures
:
seeing
Peters
Byshopprick
and
being
at
Rome
is
verie
vncertaine
.
To
say
no
more
:
If
then
it
be
vncertain
whether
Peter
were
euer
at
Rome
,
then
it
must
also
be
vncertaine
,
whether
hee
were
Byshop
of
Rome
;
and
if
it
be
vncertaine
whether
he
were
euer
Byshop
of
Rome
,
then
it
must
also
be
vncertaine
whether
the
Pope
bee
Byshop
of
Rome
,
and
his
successor
in
that
Sea
;
and
if
the
Popes
succession
and
Dominion
ouer
the
Church
be
vncertaine
,
his
Triple
Crowne
shaketh
,
and
beginneth
to
totter
:
all
which
waighty
burthens
,
do
hang
by
a
twines-thred
of
Peters
beeing
at
Rome
,
which
hath
no
foot-step
or
foundation
in
the
Scriptures
.
True
it
is
,
we
dare
not
directly
and
peremptorily
say
,
that
he
was
neuer
at
Rome
;
wee
know
how
hard
a
thing
it
is
to
prooue
a
negatiue
,
yet
it
is
more
likely
and
probable
,
that
he
was
neuer
there
,
then
that
he
was
euer
there
;
the
Scriptures
being
Iudges
.
Who
would
willingly
trauaile
in
a
blinde
and
vncertaine
way
,
where
he
cannot
be
assured
whether
he
goe
right
or
wrong
?
But
such
is
the
iourney
that
the
popish
passengers
enter
into
,
they
walke
in
vnknown
pathes
,
and
tread
the
Mazes
of
many
doubtfull
steps
.
The
Popish
Writers
cannot
agree
[
r
](A22481-e111000-b)
r
Bellar.
lib.
2.
cap.
6.
de
pont
Roma
.
in
what
yeare
Peter
came
to
Rome
:
One
hath
assigned
one
time
;
Another
,
pointeth
vnto
another
time
:
They
agree
[
s
](A22481-e111050-b)
s
Onuph
.
in
Annot.
post
petr.
not
how
many
yeares
he
stayed
there
,
when
he
departed
from
thence
,
how
long
he
sate
[
t
](A22481-e111070-b)
t
Bellar.
de
pontif
.
Rom.
lib.
2.
cap.
5.
Byshop
there
,
who
succeeded
in
his
place
immediatly
after
him
;
whether
Clement
,
or
Linus
,
or
Cletus
,
or
Anacletus
.
It
is
made
of
absolute
necessitie
by
them
to
receiue
the
Saeraments
;
yet
by
their
Doctrine
,
no
man
can
certainly
know
,
whether
he
be
partakers
of
them
,
or
not
,
inasmuch
as
they
teach
,
that
all
standeth
vpon
the
Priests
intention
,
which
can
be
knowne
to
none
but
to
God
and
himselfe
.
Thus
we
see
,
how
weak
and
wofull
a
Religion
the
Romish
Religion
is
,
and
vpon
what
silly
and
sandie
foundations
it
resteth
.
Let
vs
leaue
these
vncertaine
by
pathes
,
and
tread
in
the
beaten
way
of
the
Scripture
,
which
cannot
deceiue
:
let
vs
build
our
faith
vpon
the
rocke
which
cannot
be
shaken
,
and
forsake
that
Church
that
goeth
a
way
she
knoweth
not
,
and
leadeth
her
Children
shee
knoweth
not
whether
,
and
teacheth
them
to
receiue
she
knoweth
not
what
,
and
beleeueth
those
things
which
she
cannot
proue
.
Thus
much
for
the
generall
Obseruations
.
[
There
salute
thee
Epaphras
my
Fellow-prisoner
,
&c.
]
These
Verses
doe
containe
mutuall
salutations
,
with
kinde
and
Christian
wishes
one
toward
another
.
This
is
the
winding
vp
of
the
whole
matter
,
wherein
hee
reporteth
the
friendly
greetings
of
the
faithfull
which
they
sent
to
Philemon
.
This
we
see
to
be
verie
common
in
the
beginning
of
euerie
Epistle
.
[
t
](A22481-e111230-b)
t
Iudg.
6
,
12.
The
Lord
be
with
thee
,
thou
valiaunt
Man
.
When
Boaz
in
haruest
time
came
among
his
Reapers
,
[
u
](A22481-e111260-b)
u
Ruth
.
2
,
4.
he
said
vnto
them
,
The
Lord
be
with
you
;
and
they
answered
him
,
The
Lord
blesse
thee
;
that
is
,
so
soone
as
he
saw
the
Labourers
that
reaped
his
fields
,
hee
beganne
kindly
to
salute
them
,
and
to
wish
them
well
:
they
likewise
returned
the
like
answere
backe
againe
(
as
an
Eccho
)
vnto
him
.
The
Angell
Gabriell
being
sent
of
God
vnto
the
Virgin
Marie
,
he
saide
vnto
her
,
Luke
1
,
28.
Hayle
,
thou
that
art
freely
beloued
:
the
Lorde
is
with
thee
,
blessed
art
thou
amongst
Weomen
.
When
Christ
sent
out
his
Apostles
,
and
gaue
them
Commission
to
preach
to
the
lost
Sheepe
of
the
house
of
Israell
,
and
afterwarde
,
appointed
seauentie
Disciples
to
second
their
Labors
,
he
willed
them
to
salute
the
places
whether
they
came
,
[
x
](A22481-e111340-b)
x
Math.
10.
11
,
12.
with
Luke
10
,
5.
Into
whatsoeuer
Citty
or
Towne
ye
shall
come
,
enquire
who
is
worthy
in
it
,
and
there
abide
till
ye
go
thence
:
and
when
ye
come
into
an
house
,
salute
the
same
,
and
first
say
,
Peace
be
to
this
house
.
That
which
Christ
commandeth
his
Disciples
,
himself
practiseth
toward
his
Disciples
;
for
when
he
appeared
to
his
Disciples
after
his
resurrection
,
[
y
](A22481-e111360-b)
y
Iohn
20
,
21.
he
saide
,
Peace
be
vnto
you
.
The
Apostle
writing
to
the
Romaines
,
spendeth
the
greatest
part
of
the
sixteenth
Chapter
in
Salutations
&
Commendations
sent
too
and
fro
among
the
Saints
.
Thus
hee
concludeth
another
of
his
Epistles
,
[
z
](A22481-e111380-b)
z
2
Cor.
13
,
11
12.
Finally
(
Brethren
)
fare
ye
well
:
be
perfect
,
bee
of
good
comfort
,
be
of
one
minde
,
liue
in
peace
,
and
the
God
of
Loue
and
Peace
shall
bee
with
you
:
greet
one
another
with
an
holy
kisse
;
all
the
Saints
salute
you
.
All
these
examples
teach
vs
this
as
an
vndoubted
truth
,
that
the
vse
of
kinde
and
curteous
speeches
are
beseeming
the
seruants
of
God
,
and
becommeth
their
profession
.
[
a
](A22481-e111430-b)
a
1
Pet
5
,
14.
Greet
ye
one
another
with
the
kisse
of
loue
.
If
we
would
maintaine
loue
,
we
must
wisely
and
carefully
entertaine
such
helpes
as
may
further
vs
in
the
perfourmance
of
that
duty
,
whereof
this
that
now
we
speake
off
is
one
:
so
that
we
are
to
expresse
our
inward
loue
by
outward
tokens
,
to
the
end
it
may
bee
seene
and
appeare
vnto
others
.
Epaphras
the
seruant
of
Christ
,
which
is
one
of
you
,
[
b
](A22481-e111490-b)
b
Col.
4
,
12.
saluteth
you
,
and
alwaies
striueth
for
you
in
praiers
,
that
ye
may
stand
perfect
and
full
in
all
the
will
of
God
.
Where
we
see
,
he
ioyneth
these
two
thinges
together
,
as
depending
one
vpon
the
other
,
his
saluting
of
them
,
and
his
praying
for
them
.
[
c
](A22481-e111530-b)
c
Gal
5
,
22.
of
Loue
,
Peace
,
Gentlenesse
,
Goodnesse
,
meeknesse
,
Long
Suffering
.
And
in
another
place
,
he
exhorteth
them
[
d
](A22481-e111550-b)
d
Col.
3
,
12.
as
the
elect
of
God
,
holy
,
and
beloued
,
to
put
on
the
bowels
of
mercies
,
Kindnesse
,
Humblenesse
of
minde
,
Meeknesse
,
Long-Suffering
,
Forbearing
one
another
,
and
forgiuing
one
another
.
So
then
,
if
we
shall
consider
that
courteous
speeches
are
tokens
of
loue
,
remembrances
of
our
affection
,
fruits
of
the
spirit
,
and
testimonies
of
our
election
,
we
may
conclude
,
that
it
is
the
duty
of
one
Church
to
wish
well
to
another
,
and
of
one
Christian
to
speake
kindly
to
another
.
We
haue
heard
the
Doctrine
confirmed
,
but
before
we
come
to
the
vses
that
arise
from
hence
,
it
shall
not
be
amisse
briefly
to
answeare
an
Obiection
or
two
that
may
stand
in
our
way
,
which
may
seeme
to
restraine
and
forbid
that
which
heere
is
commanded
and
allowed
.
[
e
](A22481-e111620-b)
e
2.
King
.
4
,
29.
Luke
.
10
,
4.
he
bad
him
if
he
met
any
,
not
to
salute
him
:
and
if
any
man
saluted
him
,
he
should
answere
him
nothing
.
And
when
Christ
sent
out
his
disciples
to
preach
,
he
gaue
them
the
same
charge
,
and
willed
them
to
Salute
no
man
by
the
way
.
Where
the
duty
which
is
heere
approued
,
may
seeme
there
to
be
reprooued
.
[
f
](A22481-e111680-b)
f
2
Iohn
10.
If
there
come
any
,
and
bring
not
this
Doctrine
,
receiue
him
not
to
house
,
neither
bid
him
God
speed
:
for
he
that
biddeth
him
God
speede
,
is
partaker
of
his
euill
.
Heere
againe
seemeth
to
be
another
prohibition
,
contrary
to
the
precept
and
Iniunction
in
this
place
.
[
g
](A22481-e111750-b)
g
Prou.
15
,
1.
&
25
,
15.
A
soft
answer
putteth
away
wrath
,
but
grieuous
words
stirre
vp
anger
.
And
Cha.
25.
A
Prince
is
pacified
by
staying
of
anger
,
and
a
soft
tongue
breaketh
the
bones
.
This
is
the
commaundement
that
the
Apostle
giueth
,
[
h
](A22481-e111780-b)
h
Ephes.
4
,
32
Bee
ye
courteous
one
to
another
,
and
tender-hearted
.
This
is
the
commendation
of
Gideon
,
against
the
rage
of
the
Ephraemites
,
that
were
greeuously
incensed
,
and
sharpely
set
against
him
;
hee
answered
them
mildly
and
gently
,
[
i
](A22481-e111820-b)
i
Iudges
8
,
3.
and
thereby
their
spirits
abated
towardes
him
.
The
like
we
see
in
Abigail
,
when
Dauids
wrath
was
kindled
against
her
husband
and
houshold
,
she
pacified
him
by
her
louing
and
lowly
aunswere
,
[
k
](A22481-e111850-b)
k
1
Sam.
25
,
32
so
that
he
blessed
God
that
sent
her
,
and
her
that
counselled
him
,
and
her
counsell
that
restrained
him
from
shedding
blood
.
A
fire
is
soonest
quenched
by
water
,
and
anger
is
soonest
appeased
by
gentlenesse
.
Let
vs
plant
this
in
the
Garden
of
our
hearts
,
and
learne
to
giue
good
speeches
one
to
another
,
and
shew
a
friendly
Countenance
(
euen
to
them
that
wrong
vs
,
and
abuse
vs
)
without
any
purpose
or
desire
to
reuenge
.
This
is
a
Vertue
hard
to
be
found
in
these
daies
among
the
sons
of
men
,
they
cannot
speake
well
one
of
another
.
This
gentlenesse
that
teacheth
vs
to
deale
courteously
toward
each
other
,
is
thinly
sowne
in
the
furrowes
of
our
hearts
.
Wherefore
,
wee
must
know
that
humanity
and
courteous
dealing
are
not
(
as
some
immagine
)
excluded
from
Christians
,
as
if
nothing
should
be
in
them
,
but
rigor
and
austerity
.
Indeede
they
are
to
deale
roughly
and
rigorously
with
wilfull
and
wicked
men
,
that
are
offensiue
and
vnruly
,
but
we
must
be
gentle
,
meeke
,
and
lowly
toward
such
as
are
willing
to
bee
enstructed
.
Hence
then
it
appeareth
,
that
our
common
formes
of
salutation
are
commendable
,
both
practised
by
worde
of
mouth
,
and
vsed
in
writing
,
standing
vpon
the
warrant
of
Gods
word
,
and
example
of
the
faithfull
.
Let
vs
therefore
accustom
our
tongues
to
ciuility
,
to
blessing
,
&
wishing
al
good
one
to
another
.
This
becommeth
our
profession
,
and
witnesseth
to
all
the
world
,
that
we
are
of
pure
conuersation
.
First
,
such
as
are
so
strongly
possessed
,
and
rankely
ouer-grown
with
malice
and
reuenge
,
that
they
neither
will
salute
such
as
they
meet
,
nor
answer
such
as
salute
them
.
These
men
are
dainty
of
their
speech
,
and
as
sparing
of
their
wordes
,
as
if
euery
word
of
their
mouth
were
worth
a
wedge
of
Gold
.
Hence
it
is
,
that
many
stand
vpon
termes
of
their
reputation
,
and
looke
to
haue
others
bend
vnto
them
;
they
say
,
[
k
](A22481-e111920-b)
k
Some
pinch
curtesie
,
who
shall
begin
to
speake
and
salute
first
.
Why
should
I
salute
him
first
?
Or
wherefore
should
I
beginne
to
speake
vnto
him
?
Shall
I
yeeld
my selfe
or
bring
my selfe
vnder
him
to
be
made
his
Foot-stoole
?
I
will
not
stoope
or
bow
downe
:
he
hath
first
wronged
me
,
let
him
therefore
first
seeke
to
be
reconciled
:
and
if
I
should
speake
to
him
,
I
know
he
will
not
answeare
me
,
nor
looke
toward
me
.
These
are
goodly
pretences
and
coulourable
shiftings
to
maintaine
Hatred
,
Displeasure
,
and
priuy
Grudgings
one
against
another
,
and
cause
vs
to
pinch
curtesie
who
shall
beginne
to
deale
curteously
one
with
another
.
But
art
thou
resolued
,
that
thou
wilt
not
beginne
first
,
and
as
it
were
breake
the
yee
,
but
wait
vntill
another
beginne
to
salute
thee
?
Thou
must
consider
that
the
very
Publicans
and
Sinners
do
the
same
,
as
our
Sauiour
teacheth
Math.
5
,
46
,
47.
[
l
](A22481-e111940-b)
l
Mat.
5.
46
,
47.
If
yee
loue
them
which
loue
you
,
what
reward
shall
yee
haue
?
Do
not
the
Publicans
euen
the
same
?
And
if
ye
be
friendly
to
your
Brethren
onely
,
what
singular
thing
doe
yee
?
Do
not
euen
the
Publicans
likewise
?
Wilt
thou
not
yeeld
and
giue
place
first
?
Be
constant
,
and
setled
,
and
vnmooueable
in
a
good
thing
:
but
in
keeping
an
old
grudge
or
a
new
displeasure
,
a
goodman
ought
not
to
be
stubborne
and
obstinate
to
continue
therein
for
euer
.
Doest
thou
thinke
it
a
shame
and
reproach
to
thee
,
to
change
thy
minde
.
Who
doth
so
esteeme
and
iudge
?
Doth
God
?
No
,
he
accounteth
it
thy
greatest
honour
to
yeeld
to
that
which
he
commandeth
.
Doe
the
godly
among
whom
thou
liuest
?
No
,
thou
shalt
reioyce
them
,
and
giue
good
example
to
other
,
and
and
heape
coales
of
fire
vpon
their
heads
whom
thou
hast
offended
,
and
giue
a
sound
testimony
of
thy
vnfained
loue
to
thy
brother
that
hath
offended
thee
.
Hath
he
hurt
thee
first
,
and
done
thee
wrong
?
Be
it
so
:
hee
hath
done
euill
,
euery
man
will
confesse
it
,
no
man
will
deny
it
,
no
man
can
defend
it
.
Doe
thou
good
to
him
againe
for
his
euill
,
and
prouoke
him
by
thy
example
,
and
do
that
which
becommeth
thee
,
without
looking
wherein
he
faileth
.
Let
vs
seeke
to
be
like
our
Heauenly
Father
,
who
maketh
his
Sunne
to
arise
vpon
the
euill
and
good
:
and
sendeth
Raine
on
the
iust
and
vniust
.
It
is
a
common
thing
in
such
as
are
rich
and
mighty
,
to
passe
by
the
poore
,
and
neuer
or
seeldome
vouchsafe
them
a
word
of
their
mouth
which
costeth
them
nothing
.
It
is
a
praise
and
commendation
to
be
honourable
,
yet
humble
.
A
proud
heart
testified
by
a
scornefull
eye
and
a
silent
tongue
,
is
to
be
reprooued
,
wheresoeuer
and
in
whomsoeuer
it
be
found
.
On
the
other
side
,
it
is
a
great
encouragement
to
men
of
the
lower
sort
,
when
such
as
are
great
and
mighty
in
the
world
,
doe
kindly
salute
them
,
and
friendly
speake
vnto
them
:
they
are
greatly
affected
at
it
,
they
are
mooued
to
loue
them
,
and
stirred
vp
to
be
cheerefull
in
well
doing
,
when
they
see
they
are
regarded
,
and
not
despised
,
or
accounted
base
in
their
eyes
,
nor
respected
as
their
Foot-stoole
.
Secondly
,
such
as
are
reprooued
make
an
outward
shew
of
the
perfourmance
of
this
duty
,
but
inwardly
are
as
farre
,
and
some-times
farther
from
the
right
practise
of
it
then
the
former
.
These
are
such
as
are
true
Christians
in
name
,
but
not
in
deed
:
in
shew
,
but
not
in
substance
;
in
word
,
but
not
in
heart
.
These
haue
Charity
in
their
lippes
,
but
enmity
in
their
soules
.
They
speake
of
peace
,
but
they
nourish
hatred
.
A
man
would
iudge
them
to
be
the
flower
of
curtesie
,
and
to
haue
all
couplements
of
humanity
in
them
,
and
yet
nowithstanding
,
all
this
is
but
a
maske
and
vizard
to
colour
their
hipocrisie
.
These
are
a
most
vile
and
wicked
kinde
of
men
,
that
haue
sweete
and
sugred
tongues
,
but
malicious
and
enuious
hearts
,
and
full
of
venom
.
This
we
see
in
Ioab
,
[
m
](A22481-e111990-b)
m
2
Sam.
3
,
27.
and
20.
9.
who
tooke
Abner
aside
in
the
Gate
to
speake
with
him
peaceably
,
and
smote
him
vnder
the
fift
rib
,
that
he
died
:
and
likewise
he
dealt
with
Amasa
,
he
said
to
him
,
Art
thou
in
health
my
Brother
,
and
tooke
him
by
the
Beard
with
the
right
hand
,
to
kisse
him
:
but
with
the
other
hand
he
smote
him
with
the
sword
,
and
shed
out
his
bowels
to
the
ground
.
The
like
salutation
we
see
in
Iudas
,
who
had
giuen
the
multitude
that
came
with
swords
and
staues
from
the
High-Priests
and
Elders
of
the
people
,
a
Token
,
saying
,
[
n
](A22481-e112050-b)
n
Mat
,
26
,
48.
49.
Whomsoeuer
I
shall
kisse
,
that
is
he
,
lay
hold
on
him
:
and
forthwith
hee
came
to
Iesus
and
said
,
God
saue
thee
Maister
,
and
kissed
him
.
Thus
hee
betrayed
the
sonne
of
man
with
a
kisse
.
We
must
haue
our
words
and
hearts
goe
together
,
and
not
one
wander
and
stray
from
the
other
.
We
must
not
haue
our
words
softer
then
Oyle
,
&
hide
swords
and
speares
within
vs
.
This
is
cruell
and
deceitfull
dealing
;
this
is
farre
from
true
Christianity
;
this
is
farre
from
that
plaine
and
simple
dealing
that
ought
to
be
in
vs
.
Such
men
are
the
most
dangerous
and
pernitious
enemies
that
are
,
they
are
hardly
knowne
,
and
therefore
hardly
auoyded
.
One
of
these
false
hearted
Brethren
,
is
worse
then
an
hundred
open
&
professed
aduersaries
.
A
pit
which
is
couered
,
so
that
thou
canst
not
see
it
,
is
more
likely
to
worke
thy
hurt
,
and
cause
thee
to
fall
into
it
,
then
that
which
is
manifest
to
be
seene
.
Let
vs
therefore
remember
,
that
our
words
bee
alwayes
seasoned
and
accompanied
with
truth
.
Let
our
mouth
speak
as
the
heart
thinketh
;
and
let
vs
take
heed
of
lying
,
cogging
,
cozening
,
glozing
,
smoothing
,
and
dissembling
,
which
are
the
workes
of
the
deuill
,
&
the
fruits
of
the
flesh
,
and
the
badges
of
Hypocrites
.
Thirdly
,
as
we
haue
heard
that
they
are
to
be
reproued
,
that
disdaine
to
speake
to
others
;
and
such
as
are
content
to
vse
friendly
greetings
in
word
,
but
their
hearts
go
not
with
them
:
so
likewise
,
such
are
condemned
as
vse
vnkinde
and
vncourteous
speeches
;
nay
foule
and
vncleane
,
vngodly
and
prophane
communication
.
This
the
Apostle
teacheth
,
Ephes
,
4.
[
o
](A22481-e112100-b)
o
Ephe.
4
,
31.
Let
all
bitternesse
and
anger
,
and
wrath
,
crying
,
and
euill
speaking
be
put
away
from
you
,
with
all
maliciousnesse
.
Such
was
the
snappish
answere
of
Caine
,
[
p
](A22481-e112130-b)
p
Gen.
4
,
9.
Am
I
my
Brothers
keeper
?
So
for
this
cause
Nabell
being
a
churlish
&
currish
man
,
[
q
](A22481-e112160-b)
q
1
Sam.
25
,
10
,
11.
is
concluded
to
be
a
foole
and
a
wicked
man
.
This
vnciuill
&
bitter
dealing
,
is
a
great
signe
,
and
a
certaine
note
of
an
vnregenerate
and
carnal
man
.
Let
vs
beware
of
al
railing
&
rotten
speeches
.
The
mouth
is
the
Messenger
of
the
heart
,
and
from
the
aboundance
of
the
heart
,
the
mouth
speaketh
.
A
filthy
tongue
,
argueth
a
filthy
heart
:
an
vnbrideled
tongue
,
a
licentious
heart
.
A
poysoned
tongue
,
that
casteth
out
banning
and
cursing
,
doth
manifest
a
cursed
and
corrupt
heart
.
The
tongue
that
raueth
and
rageth
beyond
all
measure
,
and
belcheth
out
blasphemies
,
and
vomiteth
out
pocky
and
plaguy
speech
(
as
it
were
)
the
ouer-charging
of
a
loathsome
stomacke
,
doth
shew
(
be
it
spoken
with
reuerence
)
a
pocky
and
plaguy
heart
.
It
is
a
shame
almost
to
speake
those
thinges
,
I
will
not
say
which
these
men
do
in
secret
,
but
which
they
speake
openly
,
publickely
,
euidently
.
And
yet
(
alas
)
how
common
a
thing
is
it
(
when
men
and
women
are
a
little
heated
and
prouoked
)
to
wish
all
euill
to
fall
vpon
the
persons
of
their
Bretheren
and
their
Cattle
;
nay
sometimes
vpon
their
owne
wiues
,
their
own
children
,
their
owne
Seruants
,
their
owne
Cattell
,
crying
out
a
vengeance
on
them
,
a
plague
of
God
to
come
vpon
them
,
a
Murraine
take
them
,
the
Deuill
of
hell
go
with
thee
,
and
such
like
;
which
come
from
an
vncircumcised
mouth
,
nay
from
an
vncircumcised
and
vnregenerate
.
Neyther
,
let
any
alledge
for
the
excuse
of
their
cursed
and
wretched
speeches
,
It
is
a
custome
they
haue
gotten
,
but
that
they
minde
and
meane
no
such
thing
,
whatsoeuer
they
speake
;
for
first
,
this
is
a
cursed
custome
:
and
a
custome
in
sinning
,
the
greater
it
is
,
the
worse
it
is
.
The
more
thou
doest
accustome
thy
tongue
vnto
it
,
the
harder
it
is
to
be
left
.
Our
Sauiour
teacheth
,
[
r
](A22481-e112200-b)
r
Mat.
12
,
35.
36.
that
A
good
man
out
of
the
good
Treasure
of
his
heart
bringeth
forth
good
thinges
:
and
an
euill
man
out
of
an
euill
Treasure
bringeth
forth
euill
thinge
:
But
I
say
vnto
you
,
that
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
thereof
at
the
day
of
Iudgement
.
If
then
we
must
reckon
and
account
at
the
end
of
the
World
and
of
our
life
for
idle
wordes
;
what
madnesse
is
it
for
vs
to
cast
out
and
disgorge
blasphemous
,
wicked
,
and
cursed
speeches
,
which
will
bring
vpon
vs
horrible
plagues
and
heauy
punishments
to
be
suffered
in
hell
fire
?
Hence
it
is
,
that
Christ
saith
in
the
wordes
following
,
[
s
](A22481-e112220-b)
s
Verse
.
37.
By
thy
wordes
thou
shalt
be
iustified
,
and
by
thy
wordes
thou
shalt
be
condemned
.
Heere-unto
the
Apostle
Iames
agreeth
,
[
t
](A22481-e112250-b)
t
Iam.
1.
26.
Chap.
1.
If
any
man
among
you
seemeth
Religious
,
and
refraineth
not
his
tongue
,
but
deceiueth
his
owne
heart
,
this
mans
Religion
is
vaine
.
Neither
let
them
say
,
they
thinke
not
euill
,
they
meane
not
as
they
speake
:
for
this
doth
not
take
away
the
euill
,
but
rather
increase
it
,
in
asmuch
as
they
adde
sinne
vnto
sinne
,
hypocrisie
to
impiety
;
as
it
were
drunkennesse
vnto
thirst
.
Let
such
acquaint
their
hearts
with
blessiing
,
not
with
cursing
:
and
striue
against
their
corruptions
which
are
growne
to
an
head
and
haue
gotten
a
custome
in
them
,
remembring
the
saying
of
the
Prophet
,
Psal.
109.
[
u
](A22481-e112270-b)
u
Psal.
109
,
17
,
18.
As
he
loued
Cursing
,
so
shall
it
come
vnto
him
:
and
as
he
loued
not
blessing
,
so
shall
it
bee
farre
from
him
:
as
he
clothed
himselfe
with
Cursing
like
a
rayment
,
so
shall
it
come
into
his
Bowels
like
water
,
and
like
Oyle
into
his
Bones
.
Let
vs
therefore
all
of
vs
put
in
practise
the
precept
of
the
Apostle
,
[
x
](A22481-e112290-b)
x
Ephe.
4
,
29.
Let
no
corrupt
communication
proceede
out
of
your
mouthes
,
but
that
which
is
good
,
to
the
vse
of
edefying
,
that
it
may
minister
grace
vnto
the
hearers
.
Where
he
declareth
,
that
corrupt
speech
should
be
to
the
eare
,
as
vnsauory
meat
to
the
stomacke
.
A
rotten
Sheepe
is
knowne
by
his
bleating
,
so
is
an
vnregenerate
heart
by
his
wordes
.
Wherefore
as
the
tast
abhorreth
rotten
meate
,
so
should
our
mindes
loath
and
detest
rotten
and
vnreuerent
talke
.
[
y
](A22481-e112340-b)
y
Psal.
34
,
12
,
13.
Psal.
34.
What
man
is
he
that
desireth
life
,
and
loueth
long
daies
for
to
see
good
?
Keepe
thy
tongue
from
euill
,
and
thy
lippes
that
they
speake
no
guile
.
To
this
purpose
he
speaketh
in
another
Psalme
,
[
z
](A22481-e112360-b)
z
Psal.
39
,
1.
I
thought
,
I
will
take
heede
to
my
waies
,
that
I
sinne
not
with
my
tongue
,
I
will
keepe
my
mouth
brideled
,
while
the
wicked
is
in
my
fight
.
The
difficulty
and
hardnesse
of
this
study
,
the
Apostle
Iames
signifieth
and
setteth
downe
,
when
he
calleth
the
tongue
a
world
of
wickednesse
,
and
an
vnruly
euill
,
[
a
](A22481-e112390-b)
a
Iam.
3
,
7
,
8.
Chap.
3.
The
whole
nature
of
Beastes
and
of
Birdes
,
and
of
creeping
thinges
,
and
thinges
of
the
Sea
,
is
tamed
and
hath
beene
tamed
by
the
nature
of
man
:
but
the
tongue
can
no
man
tame
.
The
profit
of
this
study
,
together
with
the
hardnesse
,
is
noted
by
the
same
Apostle
in
the
same
Chap.
[
b
](A22481-e112410-b)
b
Iam.
3
,
2.
If
any
man
sinne
not
in
word
,
he
is
a
perfect
man
,
and
able
to
bridle
all
the
body
.
Now
because
it
is
so
excellent
and
difficult
a
study
to
guide
and
gouerne
the
tongue
aright
,
we
must
know
,
that
there
is
an
Art
and
Science
thereof
to
be
learned
,
and
diuerse
rules
and
precepts
to
be
obserued
;
that
wee
may
knowe
when
to
speake
,
and
when
to
holde
our
peace
.
There
is
no
Art
whatsoeuer
attained
vnto
,
without
knowledge
,
practise
,
and
experience
.
The
first
lesson
that
we
must
learne
in
this
study
,
is
,
to
craue
of
God
his
assisting
grace
,
that
may
make
this
labour
easie
,
and
the
worke
pleasant
vnto
vs
:
without
which
,
we
shall
finde
it
vnpossible
to
holde
in
the
Raines
of
our
vnruly
and
vntamed
tongues
.
Hence
it
is
that
the
Prophet
saith
;
[
c
](A22481-e112450-b)
c
Psal.
141
,
3.
Set
a
watch
(
ô
Lord
)
before
my
mouth
,
and
keepe
the
doore
of
my
lippes
:
Declaring
thereby
,
that
of
our selues
we
are
not
able
to
gouerne
our
tongues
.
And
againe
he
saith
else-where
;
[
d
](A22481-e112470-b)
d
Psal.
51
,
17.
O
Lord
,
open
thou
my
lippes
,
and
my
mouth
shall
shew
forth
thy
praise
.
If
God
do
not
open
our
mouths
,
we
can
neuer
order
our
tongues
as
we
ought
.
Before
we
speake
,
we
must
diligently
consider
what
we
speake
,
and
to
what
end
.
The
Wise-man
telleth
vs
,
[
e
](A22481-e112490-b)
e
Prou.
18
,
13.
That
he
which
answereth
a
matter
before
he
heare
it
,
it
is
folly
and
shame
to
him
.
To
this
purpose
the
Apostle
teacheth
vs
,
To
be
slow
to
speake
,
and
swift
to
heare
.
This
vertue
appeared
notably
in
Elihu
,
Iob
32.
Who
waited
till
Iob
had
spoken
,
for
they
were
more
auncient
in
yeares
then
hee
.
In
our
speaking
,
we
must
be
carefull
that
our
wordes
be
gracious
,
and
seasoned
with
wisedome
,
truth
,
reuerence
,
modesty
,
meekenesse
,
and
sobrietie
,
as
it
were
with
Salt
,
which
are
contrary
to
the
foolish
,
rotten
,
and
gracelesse
talke
that
aboundeth
in
our
dayes
;
wherein
men
are
growne
to
be
very
Beasts
,
[
f
](A22481-e112550-b)
f
Ro.
3
,
13
,
14.
Their
Throat
is
an
open
Sepulcher
,
they
vse
their
tongues
to
deceit
,
the
Poyson
of
Aspes
is
vnder
their
Lippes
,
their
Mouth
is
full
of
cursing
and
bitternesse
.
Nay
,
the
venome
and
Poyson
of
their
tongues
,
is
worse
then
the
poyson
of
Serpents
:
and
yet
they
would
thinke
themselues
greatly
wronged
if
they
should
be
charged
to
be
as
a
Brood
of
Adders
,
and
a
Generation
of
Vipers
.
For
who
knoweth
not
that
the
Serpent
cannot
hurt
a
man
,
except
he
be
present
to
see
him
and
bite
him
:
but
such
as
haue
not
learned
to
rule
the
tongue
that
is
vnruly
,
and
to
gouerne
it
from
breaking
out
into
vngodly
and
curssed
speaking
(
which
is
the
Deuils
Language
)
doe
hurt
men
as
well
absent
as
present
;
as
well
farre
off
,
as
neere
at
hand
;
as
much
when
they
are
from
them
,
as
when
they
are
with
them
.
The
holy
vse
of
the
tongue
is
the
[
g
](A22481-e112570-b)
g
Esay
19
,
18.
language
of
Canaan
,
which
we
must
all
couet
to
speake
,
that
it
may
bee
ordered
according
to
the
Word
and
will
of
GOD.
But
when
the
tongue
,
which
is
an
excellent
Member
,
giuen
vnto
vs
of
God
to
praise
and
glorifie
his
Name
,
is
abused
,
[
h
](A22481-e112590-b)
h
Iames
3
,
6.
it
is
kindled
by
the
fire
of
Hell
;
according
to
the
saying
of
the
Apostle
Iames
,
Chapter
3.
The
Tongue
is
Fire
;
yea
,
a
World
of
wickednesse
:
so
is
the
Tongue
set
among
our
members
,
that
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
Nature
,
and
it
is
set
on
Fire
of
Hell
.
This
he
setteth
foorth
more
at
large
in
the
wordes
following
,
and
exhorteth
vs
,
that
the
harder
it
is
to
rule
the
tongue
,
the
more
care
we
should
vse
in
the
gouernment
of
it
,
and
apply
it
to
the
honour
of
God
,
and
the
good
of
our
Neighbour
.
Hence
it
is
,
that
he
reprooueth
those
that
one
while
are
blessing
,
another
while
are
cursing
with
it
,
blowing
sometimes
hot
,
and
sometimes
cold
,
sometimes
praying
to
God
,
and
anone
rayling
at
,
and
reuiling
their
Bretheren
;
[
i
](A22481-e112630-b)
i
Iam.
3
,
10
,
11
There-with
(
saith
he
)
blesse
we
GOD
,
euen
the
Father
;
and
therewith
cursse
we
Men
,
which
are
made
after
the
similitude
of
GOD
:
out
of
one
mouth
proceedeth
blessing
and
curssing
:
my
Brethren
,
these
thinges
ought
not
to
so
to
be
.
Doth
a
Fountaine
send
forth
out
of
one
place
sweete
Water
and
Bitter
?
&c.
Let
vs
then
vse
such
meeknesse
and
moderation
in
our
speech
,
as
that
we
doe
not
breake
out
into
Choller
:
let
our
answeres
be
soft
and
milde
,
that
anger
be
not
kindled
,
nor
encreased
,
nor
continued
.
If
any
shall
reuile
vs
,
and
rage
against
vs
,
our
dutie
is
to
blesse
,
and
not
to
raile
.
This
is
the
Commaundement
of
Christ
,
[
k
](A22481-e112660-b)
k
Math.
5
,
44.
I
say
vnto
you
,
loue
your
Enemies
,
blesse
them
that
cursse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
hurt
you
and
persecute
you
,
&c.
Thus
doth
the
Apostle
Peter
speak
,
[
l
](A22481-e112690-b)
l
1
Pet.
3
,
8
,
9.
Loue
as
Brethren
:
be
pittifull
,
be
courteous
,
not
rendring
euill
for
euill
,
neyther
rebuke
for
rebuke
:
but
contrariwise
blesse
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
be
heirs
of
blessing
.
If
the
least
occasion
of
strife
and
contention
arise
among
men
,
it
cannot
be
decided
;
nay
,
nor
heard
without
such
bitter
tants
&
reproaches
,
as
ought
not
to
be
,
nor
to
breake
out
among
Brethren
.
We
ought
to
bee
of
a
patient
Nature
,
and
follow
the
example
of
God
,
who
beareth
with
vs
al.
The
Apostle
Iude
affirmeth
,
[
m
](A22481-e112720-b)
m
Iude
9.
That
Michaell
the
Archangell
,
when
he
stroue
against
the
Deuill
,
and
disputed
about
the
body
of
Moses
,
durst
not
blame
him
with
curssed
speaking
,
but
saide
;
The
Lord
rebuke
thee
.
Where
we
see
,
that
the
Arch-angell
abstained
from
all
railing
,
hauing
to
doe
with
the
Deuill
,
the
greatest
enemy
of
God
and
his
people
.
Be
it
,
that
we
haue
to
deale
with
bad
men
,
and
such
as
are
notoriouslie
euill
,
yet
we
must
not
take
liberty
to
our selues
to
vse
reuiling
speeches
,
to
brawle
,
and
contend
,
seeing
the
Angell
would
not
do
it
,
and
he
would
not
do
it
against
a
worse
aduersary
then
wee
haue
,
or
can
haue
any
.
We
must
commit
reuenge
vnto
God
,
who
hath
saide
;
Vengeance
is
mine
,
I
will
repay
.
[
Marcus
,
Aristarchus
,
&c.
]
Touching
Marke
mentioned
in
this
place
,
we
haue
spoken
already
,
and
declared
out
of
the
Actes
of
the
Apostles
,
that
he
was
a
Iew
of
the
circumcision
,
and
called
to
be
an
Euangelist
,
[
n
](A22481-e112790-b)
n
Euseb.
lib.
3.
cap.
39.
who
also
wrote
one
of
the
Gospels
as
he
had
learned
of
Peter
.
It
appeareth
,
that
his
Parents
were
well
acquainted
with
the
Apostles
,
and
receiued
them
into
their
house
;
whereby
it
came
to
passe
,
that
Marke
himselfe
was
conuerted
to
the
Faith
,
and
indued
with
the
guifts
of
the
Holy-Ghost
,
so
that
he
was
chosen
to
be
a
Fellow-helper
vnto
them
,
and
trauailed
with
them
into
diuers
partes
of
the
Worlde
.
True
it
is
,
he
did
at
one
time
forsake
Paule
in
Pamphilia
,
and
shrunke
in
his
shoulders
from
the
trouble
:
yet
notwithstanding
this
weakenesse
,
he
ceased
not
afterward
to
labour
in
the
preaching
and
propagation
of
the
Gospell
;
[
o
](A22481-e112860-b)
o
Acts
15
,
38
and
albeit
Paule
would
not
take
him
with
him
into
their
company
,
Who
went
not
with
them
to
the
worke
,
yet
Barnabas
tooke
him
,
and
sayled
vnto
Cyprus
.
He
was
present
with
the
Apostles
at
the
first
and
famous
Councell
holden
at
Hierusalem
,
and
heard
the
matters
debated
and
disputed
among
them
.
We
see
heere
in
this
place
,
and
other
places
of
the
Scripture
,
that
he
had
reconciled
himselfe
to
Paule
,
and
blotted
out
the
infamy
of
his
backwardnesse
and
backe-sliding
;
and
therefore
hee
is
accepted
againe
among
them
,
so
that
they
gaue
vnto
him
the
right
hand
of
fellowship
.
[
p
](A22481-e112960-b)
p
Ro.
14
,
1
,
10
Him
that
is
weake
in
the
Faith
receiue
vnto
you
,
but
not
for
Controuersies
of
disputations
:
Why
dost
thou
condemne
thy
Brother
,
or
why
dost
thou
dispise
thy
Brother
?
And
in
another
place
of
the
same
Epistle
,
[
q
](A22481-e112980-b)
q
Rom.
15
,
1.
We
which
are
strong
,
ought
to
beare
the
infirmities
of
the
weake
,
and
not
to
please
our selues
.
To
this
purpose
he
writeth
to
the
Thessalonians
,
[
r
](A22481-e113010-b)
r
Thes.
5
,
14.
We
desire
you
,
Brethren
,
admonish
them
that
are
out
of
order
:
comfort
the
feeble-minded
:
beare
with
the
weake
:
be
patient
toward
all
men
.
To
these
Commaundements
,
we
may
adde
sundry
examples
of
the
faithfull
,
that
haue
giuen
vs
an
example
to
follow
.
But
first
let
vs
see
the
most
perfect
example
of
all
,
the
example
of
Christ
Iesus
our
Lord
,
of
whom
it
was
prophesied
thus
;
[
s
](A22481-e113030-b)
s
Math.
12
,
20
and
11
,
28.
Esay
42
,
3.
A
bruised
Reede
shall
he
not
breake
,
and
smoaking
flax
shall
he
not
quench
,
till
he
bring
forth
iudgement
vnto
victory
.
This
appeareth
,
in
his
louing
calling
of
all
vnto
him
that
are
weary
and
heauy
laden
,
promising
to
ease
them
,
and
refresh
them
:
so
that
hee
refused
not
the
company
of
Publicans
and
Sinners
.
When
Aquila
and
Priscilla
had
heard
Apollos
,
who
was
weake
in
knowledge
,
[
t
](A22481-e113080-b)
t
Actes
18
,
26
They
tooke
him
vnto
them
,
and
expounded
vnto
him
the
way
of
God
more
perfectly
.
The
like
we
see
in
Paule
toward
the
incestuous
Corinthian
,
whom
he
would
haue
receiued
againe
into
the
bosome
of
the
Church
,
and
admitted
into
the
company
and
society
of
the
faithfull
.
All
which
commandements
and
examples
doe
euidently
proue
vnto
vs
this
truth
,
that
such
as
are
weake
in
the
faith
are
not
to
be
cast
off
,
but
rather
cherished
and
encouraged
.
[
u
](A22481-e113150-b)
u
Rom.
14
,
4.
He
shal
be
established
,
for
God
is
able
too
make
him
stand
.
If
then
,
God
will
establish
them
,
we
must
make
much
of
them
:
and
if
hee
will
make
them
stand
,
we
must
not
thrust
them
downe
.
[
x
](A22481-e113190-b)
x
1
Cor.
12
,
21
The
eye
cannot
say
vnto
the
hand
,
I
haue
no
neede
of
thee
:
nor
the
head
againe
to
the
feete
,
I
haue
no
neede
of
you
:
yea
,
much
rather
those
members
of
the
body
which
seeme
to
be
more
feeble
,
are
necessary
,
&c.
Now
as
it
is
in
the
naturall
body
,
that
the
chiefe
members
haue
a
care
of
the
least
,
so
it
ought
to
be
in
the
mysticall
body
,
wherein
the
faithfull
should
haue
the
same
care
one
for
another
.
Adde
heerevnto
that
we
are
commanded
to
exhort
and
admonish
one
another
,
according
as
we
see
them
to
haue
neede
.
[
y
](A22481-e113240-b)
y
2
Cor.
2
,
7
,
8
Yee
ought
now
to
forgiue
him
,
and
comfort
him
,
least
the
same
should
be
swallowed
vp
with
ouermuch
heauinesse
:
wherefore
I
pray
you
that
you
would
confirme
your
loue
toward
him
.
No
man
almost
is
so
vnmercifull
to
his
poore
Beast
,
but
he
considereth
what
he
is
able
to
beare
.
Vnseasonable
seuerity
can
doe
no
good
,
but
much
harme
.
Seeing
therefore
God
is
able
to
establish
the
weake
,
seeing
the
partes
of
the
Church
must
haue
a
care
one
of
another
,
and
lastly
,
seeing
the
feeble
minded
are
not
to
be
discouraged
,
in
all
these
respects
we
may
conclude
,
that
the
weake
in
knowledge
,
in
faith
,
or
in
obedience
,
are
not
to
be
despised
,
but
rather
to
be
instructed
,
strengthened
,
and
confirmed
.
[
z
](A22481-e113290-b)
z
Esay
.
65
,
5.
Which
say
,
Stand
apart
,
come
not
neere
to
me
,
for
I
am
holier
then
thou
.
Or
like
vnto
the
Pharisie
mentioned
in
the
Gospell
[
a
](A22481-e113320-b)
a
Luke
.
18
,
11.
who
praied
thus
with
himselfe
,
O
God
,
I
thanke
thee
that
I
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
,
or
euen
as
this
Publican
.
If
a
man
haue
one
of
his
eyes
,
or
legs
weaker
then
the
other
,
will
hee
reiect
or
neglect
it
,
and
not
rather
looke
to
it
,
and
seeke
to
strengthen
it
,
and
cure
it
?
When
the
fire
is
going
out
,
we
are
wont
not
to
cast
water
vpon
it
,
but
to
thro
on
more
Coales
,
or
to
bring
more
Wood
to
kindle
it
.
When
the
bodie
is
feeble
and
sickly
,
we
doe
not
vse
to
starue
it
,
or
stifle
it
;
but
to
cherrish
it
,
to
dyet
it
,
and
keepe
it
warme
.
So
ought
it
to
be
in
the
members
of
Christes
body
,
when
we
see
any
stand
at
a
stay
,
and
as
it
were
begin
to
pine
and
languish
,
we
should
bring
them
home
into
the
Sheepefold
of
Christ
:
when
we
see
any
wounded
,
we
should
binde
vp
their
wounds
,
and
poure
in
Oyle
and
Balme
to
refresh
them
:
wee
must
seeke
them
that
are
lost
,
and
gather
them
that
are
dispiersed
.
As
for
those
that
discourage
and
discountenance
such
as
are
of
humble
and
broken
harts
,
and
by
their
vnseasonable
seuerity
bring
them
to
despaire
,
let
them
know
,
that
they
are
no
better
then
the
very
Instruments
of
the
Deuill
,
who
are
hired
as
Iourney-men
to
doe
his
worke
,
and
doe
vsurpe
the
very
office
of
the
Deuill
.
He
is
the
accuser
,
hater
,
and
persecuter
of
the
faithfull
,
but
especially
he
seeketh
to
vndermine
the
weake
,
and
to
swallow
them
vp
in
the
quicke
sandes
of
desperation
,
without
helpe
or
hope
.
In
this
consideration
the
Apostle
moueth
the
Corinthians
to
forgiue
the
incestuous
person
,
saying
;
[
a
](A22481-e113350-b)
a
2
Cor.
2
,
10
,
11.
To
whom
ye
forgiue
any
thing
,
I
forgiue
also
:
for
verily
,
if
I
forgaue
any
thing
,
to
whom
I
forgaue
it
,
for
your
sakes
forgaue
I
it
in
the
sight
of
Christ
,
least
Sathan
should
circumuent
vs
,
for
we
are
not
ignorant
of
his
enterprises
.
Wherefore
,
as
God
hath
appointed
comfort
to
his
afflicted
and
contrite
seruants
,
so
they
are
iustly
to
be
taxed
,
that
shew
rigour
,
when
they
should
shew
mercy
,
and
draw
out
the
sword
when
they
shoulde
put
it
vp
.
Of
these
mercilesse
men
,
doth
the
holy
man
Iob
oftentimes
complaine
,
who
when
he
lacked
and
looked
for
comfort
,
but
could
finde
none
;
he
was
[
b
](A22481-e113380-b)
b
Iob
12
,
4.
&
16
,
2.
as
one
mocked
of
his
Neighbor
,
and
crieth
out
(
in
the
extreamity
of
his
sorrow
)
of
his
friends
,
Miserable
comforters
are
ye
all
.
Thus
it
fareth
with
many
of
Gods
deare
Children
,
and
our
poore
Brethren
,
when
as
thorough
great
anguish
of
soule
,
and
vexation
,
they
call
(
as
Iob
once
did
)
for
comfort
,
[
c
](A22481-e113410-b)
c
Iob
19
,
21.
1
Haue
pittie
vpon
me
:
haue
pitty
vpon
me
(
O
yee
my
Friends
)
for
the
hand
of
God
hath
touched
me
:
yet
their
acquaintance
are
strangers
vnto
them
,
their
neighbors
haue
forsaken
them
,
their
brethren
are
remoued
farre
from
them
,
and
their
familiars
haue
forgotten
them
.
True
it
is
,
there
is
a
time
of
seuerity
and
sharpenesse
,
and
such
as
are
obstinate
and
vntractable
,
as
an
vntamed
Heifer
,
are
to
bee
terrified
with
sharpe
handling
,
that
they
may
bee
made
feare
.
But
,
there
is
a
difference
to
bee
made
betweene
sinner
and
sinner
,
and
the
seruants
of
God
must
discerne
aright
betweene
Offender
and
Offender
,
not
iudging
of
all
alike
,
nor
dealing
with
all
alike
,
according
to
the
Doctrine
and
direction
of
the
Apostle
Iude
,
Haue
[
d
](A22481-e113450-b)
d
Iude
22
,
23.
compassion
of
some
,
in
putting
difference
:
and
other
saue
with
fear
,
pulling
them
out
of
the
fire
,
&c.
This
Wisedome
we
ought
all
to
craue
,
that
we
may
do
things
in
due
season
,
that
we
may
not
purge
humors
when
wee
should
restore
Nature
;
neither
yet
go
about
to
heale
,
when
we
should
cut
and
lance
.
The
Wise-man
to
this
purpose
,
hath
a
woorthy
saying
,
Prouerbes
25
,
11.
A
word
spoken
in
his
place
,
is
like
Apples
of
Gold
,
with
pictures
of
Siluer
.
Let
vs
not
be
in
the
number
of
such
,
[
e
](A22481-e113500-b)
e
Ezek.
13
,
22.
and
34
,
4
,
5
,
6.
As
with
our
lies
make
sad
the
heart
of
the
righteous
,
whom
the
Lord
hath
not
made
sad
:
nor
strengthen
the
handes
of
the
wicked
,
that
hee
should
not
returne
from
his
wicked
way
,
by
promising
him
life
.
Let
vs
take
heede
,
that
it
bee
not
iustly
and
truely
spoken
of
vs
,
which
the
Prophet
chargeth
vppon
the
Shepheardes
of
Israell
,
The
weake
haue
yee
not
strengthened
,
the
sicke
haue
yee
not
healed
:
neither
haue
yee
bound
vppe
the
broken
,
nor
brought
againe
that
which
was
driuen
away
,
neither
haue
yee
sought
that
which
was
lost
,
but
with
cruelty
and
with
rigour
haue
ye
ruled
them
,
&c.
God
will
require
an
account
of
vs
touching
his
Sheepe
,
and
such
as
we
despise
,
he
accounteth
and
respecteth
as
most
deare
and
precious
in
his
sight
.
Secondly
,
must
we
haue
a
respect
to
the
weake
?
Then
we
must
acknowledge
it
to
be
our
duty
,
to
cherrish
such
good
things
as
we
see
in
any
of
our
Brethren
,
remembring
the
saying
of
our
Sauiour
,
Math.
18
,
33.
Oughtest
not
thou
also
to
haue
had
pitty
on
thy
fellow-seruant
,
euen
as
I
had
pitty
on
thee
?
God
doth
shew
mercy
and
pittie
vpon
vs
;
and
therefore
,
if
we
will
bee
his
Children
,
we
must
not
be
vnlike
our
heauenly
Father
.
Such
is
the
state
and
condition
of
men
,
that
whethersoeuer
we
turne
vs
,
wee
cannot
but
see
some
of
our
Brethren
feeble
and
fainting
,
and
ready
to
sinke
vnder
the
burthen
;
so
that
they
are
ready
to
perish
,
vnlesse
we
put
vnder
our
hand
to
vphold
them
.
In
this
respect
,
so
many
as
are
members
of
the
Church
,
ought
to
be
so
many
Physitians
one
to
another
,
that
we
may
bee
meanes
of
curing
and
comforting
one
another
.
We
are
charged
to
be
keepers
of
them
,
to
look
vnto
them
,
and
by
all
good
meanes
to
tender
their
good
.
It
is
an
excellent
precept
giuen
by
the
Apostle
,
Gal.
6
,
1
,
2.
Brethren
,
if
a
man
be
suddenly
taken
in
any
offence
,
ye
which
are
spiritual
,
restore
such
one
with
the
spirit
of
meekenesse
,
considering
thy selfe
,
least
thou
also
be
tempted
:
beare
yee
one
anothers
burthen
,
and
so
fulfill
the
Law
of
Christ
.
Where
we
see
the
Apostle
vrgeth
vs
to
this
duty
by
putting
vs
in
minde
of
our
owne
infirmity
.
We
so
stand
to
day
,
as
that
wee
are
readie
to
fall
to
morrow
;
nay
,
we
continue
this
houre
,
that
we
are
readie
to
giue
ouer
the
next
.
Yea
,
such
is
the
mercy
of
God
oftentimes
toward
such
as
are
weake
ones
,
that
when
he
hath
made
them
once
to
see
their
own
frailties
,
he
maketh
them
at
the
last
stronger
,
and
more
stedfast
in
the
Faith
,
then
such
as
seemed
to
bee
more
forward
,
and
many
degrees
before
them
.
How
weake
was
Nicodemus
?
He
[
i
](A22481-e113590-b)
i
Iohn
3
,
2.
came
to
Iesus
by
night
at
the
first
,
hee
had
a
good
desire
to
be
instructed
,
but
he
was
ignorant
in
the
principles
of
Religion
,
he
durst
not
shew
himselfe
openly
to
bee
his
Disciple
for
feare
of
the
Iewes
.
The
like
wee
might
say
of
Ioseph
of
Arimathea
,
another
Disciple
of
Christ
,
[
k
](A22481-e113630-b)
k
Iohn
19
,
38.
(
but
secretly
to
auoid
danger
;
)
notwithstanding
God
did
so
blesse
them
both
with
encrease
of
strength
,
and
the
spirit
of
courage
and
boldnes
,
that
the
little
light
of
Grace
and
spark
of
Faith
that
was
in
them
,
did
so
shine
and
breake
out
into
such
a
flame
,
that
they
were
not
ashamed
to
professe
themselues
to
be
his
Disciples
:
when
the
rest
forsooke
him
,
they
begged
his
body
of
Pilate
,
they
wrapped
it
in
linnen
cloaths
,
with
Myrrhe
,
and
Alloes
,
and
sweet
Odours
,
and
bestowed
the
honour
of
buriall
vpon
him
.
Thus
it
falleth
out
oftentimes
,
that
they
which
are
first
are
last
,
and
the
last
are
first
.
We
know
not
what
stormes
and
Tempestes
hang
ouer
our
owne
heades
,
and
what
perillous
times
may
come
vppon
vs
:
we
know
not
what
weaknesse
wee
shall
shew
in
them
,
howe
great
the
Rebellion
of
the
Flesh
will
be
,
and
what
comfort
wee
shall
want
our selues
.
The
Prophet
pronounceth
him
[
l
](A22481-e113650-b)
l
Psal.
41
,
1.
Blessed
,
that
iudgeth
Wisely
of
the
poore
,
and
promiseth
that
the
Lord
shall
deliuer
him
in
the
time
of
trouble
.
If
wee
haue
any
feeling
of
this
happinesse
,
or
haue
anie
Faith
in
our
hearts
touching
this
promise
,
let
vs
make
it
manifest
,
by
seeking
the
good
of
our
weake
Bretheren
.
It
is
an
hiddeous
and
horrible
cruelty
and
out-rage
by
our
want
of
mercy
,
and
of
feeling
their
infirmities
,
to
hinder
the
saluation
of
any
one
for
whom
Christ
died
.
Hence
it
is
that
the
Apostle
saith
,
Rom.
15
,
2
,
3.
Let
euerie
man
please
his
Neighbour
,
in
that
which
is
good
,
to
edification
:
for
Christ
also
would
not
please
himselfe
,
but
as
it
is
Written
,
The
rebukes
of
them
that
rebuked
thee
,
fell
on
me
.
It
cost
a
great
price
to
Redeeme
a
soule
,
and
to
bring
it
from
Death
to
Life
;
from
Hell
to
Heauen
;
and
therefore
,
we
must
vse
all
meanes
(
wherewith
the
Lorde
shall
enable
vs
)
to
comfort
such
as
are
Comfortlesse
,
by
the
Comfort
where-with
wee
our selues
are
comforted
of
God
.
There
is
no
Man
but
desireth
to
finde
Peace
and
Comfort
in
him-selfe
.
What
is
this
life
of
ours
without
it
?
If
a
man
should
liue
many
thousand
yeares
vpon
the
face
of
the
earth
,
and
haue
experience
of
nothing
but
sorrow
,
anguish
,
misery
,
and
vexation
of
Spirit
,
so
that
hee
could
feele
no
quietnesse
,
no
rest
,
no
consolation
,
no
tranquility
in
these
daies
of
his
Pilgrimage
:
would
he
not
desire
to
be
out
of
such
a
life
,
and
preferre
death
before
it
?
Do
we
then
wish
for
peace
?
And
would
we
finde
comfort
?
The
greatest
comfort
in
the
World
that
can
come
vnto
vs
,
and
refresh
and
cheere
vppe
our
Soules
,
is
to
winne
and
saue
Soules
.
Blessed
are
we
,
if
we
haue
beene
Instruments
to
gaine
but
one
Soule
vnto
God
.
It
is
the
greatest
gaine
;
it
is
the
best
Traffique
;
it
is
the
sweetest
Marchandize
.
It
shall
be
said
vnto
vs
in
the
last
day
;
Thou
good
and
faithfull
Seruant
,
well
done
:
thou
hast
beene
faithfull
ouer
little
,
I
will
make
thee
Ruler
ouer
much
,
enter
into
thy
Maisters
ioy
.
Let
vs
set
this
before
our
eyes
,
and
consider
before
hand
the
price
of
the
reward
,
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
This
a
notable
signe
of
a
true
and
sincere
hart
,
when
we
feele
our
strength
to
come
euery
day
vnto
vs
,
and
an
accesse
to
be
added
to
our
former
course
.
For
if
we
desire
to
be
better
and
better
,
and
deale
as
men
that
runne
in
a
race
,
who
stand
not
still
in
the
mid-way
,
but
presse
with
might
and
maine
to
the
marke
:
this
is
an
infallible
note
of
a
sincere
heart
.
This
is
it
which
the
Apostle
testifieth
.
Phil.
3
,
14
,
15.
Bretheren
,
I
count
not
my selfe
,
that
I
haue
attained
to
it
,
but
one
thing
I
doe
:
I
forget
that
which
is
behinde
,
and
endeuour
my selfe
vnto
that
which
is
before
,
And
follow
hard
toward
the
marke
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
It
is
the
goodnesse
of
God
to
accept
the
small
measure
of
Faith
that
we
bring
vnto
him
.
This
graunteth
not
liberty
vnto
vs
to
doe
nothing
,
to
stirre
neither
hand
nor
foote
,
or
to
content
our selues
that
we
go
not
backward
.
For
we
must
all
know
and
vnderstand
,
that
the
beginnings
of
grace
are
deceitfull
and
counterfeit
,
vnlesse
there
be
a
growth
and
encrease
.
The
kingdome
of
Heauen
is
like
to
[
q
](A22481-e113760-b)
q
Math.
13
,
31
,
33.
a
graine
of
Mustard
seed
,
which
at
the
first
is
so
small
and
little
,
that
it
is
scarse
discerned
,
but
after
that
it
is
cast
into
the
ground
of
a
prepared
and
purified
heart
,
it
rooteth
deeply
,
it
groweth
speedily
,
it
spreadeth
exceedingly
.
It
is
like
vnto
Leauen
,
which
a
woman
taketh
and
hideth
in
three
peckes
of
Meale
,
till
all
be
Leauened
.
The
Maister
deliuering
his
Talents
vnto
his
seruants
that
he
had
called
,
saith
vnto
them
,
Occupy
vntill
I
come
;
he
doth
not
bid
them
hide
them
in
the
earth
,
Luke
19
,
13.
Hereunto
commeth
the
exhortation
that
Paule
giueth
vnto
Timothy
,
who
had
greatly
profited
in
godlinesse
,
and
was
brought
vp
in
the
vnderstanding
of
the
holy
Scriptures
from
a
childe
,
Chapter
.
1.
[
r
](A22481-e113810-b)
r
2
Tim.
2
,
6.
I
put
thee
in
remembrance
that
thou
stirre
vp
the
gift
of
God
which
is
thee
,
by
the
putting
on
of
mine
handes
.
The
word
is
a
borrowed
speach
from
the
fire
,
which
must
bee
euermore
kindled
and
kept
with
a
new
supply
from
going
out
.
If
a
man
see
his
Corne
that
is
in
the
fielde
stand
at
a
stay
,
and
not
shoote
forward
,
he
conceiueth
little
hope
of
any
plentifull
Haruest
.
If
we
set
a
Scholler
to
Schoole
,
and
he
alwaies
continue
in
the
same
forme
,
and
neuer
come
forth
in
his
learning
,
we
will
by
and
by
coniecture
,
he
will
prooue
a
Dunce
.
Or
if
we
see
a
Child
that
doth
not
grow
in
strength
and
stature
,
we
vse
to
say
;
he
will
neuer
be
a
tall
man
;
he
will
neuer
be
but
a
Dwarfe
.
So
is
it
with
all
those
that
haue
[
s
](A22481-e113830-b)
s
Ieremy
4
,
4.
had
the
plough
of
Gods
word
brought
in
among
them
,
and
the
ground
of
their
hearts
sowed
with
the
precious
and
immortall
seed
[
t
](A22481-e113840-b)
t
Luke
8
,
11.
of
the
word
,
and
their
hearts
moystned
with
a
gratious
raine
,
[
u
](A22481-e113850-b)
u
Deut.
32
,
2.
as
it
were
the
showre
vpon
the
hearbs
,
and
yet
continue
dry
and
barren
without
any
fruit
;
it
is
to
be
feared
,
that
they
will
shortly
fall
backe
and
wither
away
.
If
we
haue
beene
brought
vp
in
the
Schoole
of
Christ
,
and
haue
heard
the
[
x
](A22481-e113860-b)
x
Acts
13
,
25.
Lecture
of
the
Law
and
Prophets
;
nay
,
of
Christ
and
his
Apostles
read
vnto
vs
,
and
often
sounding
in
our
eares
,
and
yet
find
no
accesse
of
knowledge
or
encrease
of
obedience
,
we
may
looke
euery
day
to
be
thrust
out
of
this
Schoole
;
yea
,
to
see
the
Schoole
dissolued
and
turned
to
another
vse
.
If
we
haue
had
both
[
y
](A22481-e113870-b)
y
1
Cor.
3
,
2.
Heb.
5
,
13
,
14.
Milke
and
Meate
brought
vnto
vs
,
and
placed
at
the
Table
of
the
Lord
full
fraught
with
all
delicates
,
[
z
](A22481-e113880-b)
z
1
Pet.
2
,
2.
And
yet
neither
as
New-borne
Babes
desire
that
sincere
Milke
of
the
word
that
we
may
grow
thereby
:
nor
yet
know
that
strong
meat
belongeth
to
them
that
are
of
age
,
that
in
the
end
we
may
[
a
](A22481-e113900-b)
a
Ephe.
4
,
13.
all
meete
together
vnto
a
perfect
Man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
,
certainely
we
shall
alwaies
remaine
as
Children
,
wauering
,
and
carried
about
with
euery
winde
of
Doctrine
by
the
deceit
of
men
,
and
with
craftinesse
,
whereby
they
lay
in
wait
to
deceiue
.
But
if
wee
feele
the
weakenesse
of
our
Faith
,
and
the
rest
of
the
Graces
of
Gods
Spirit
,
and
vnfainedly
desire
the
encrease
and
supply
of
them
,
he
will
fulfill
our
desire
,
and
we
shall
know
to
our
endlesse
comfort
,
that
our
desire
is
not
in
vaine
:
yea
,
to
feele
the
weaknesse
of
Grace
,
is
of
Grace
;
to
see
the
weakenesse
of
Faith
,
is
of
Faith
;
and
that
which
is
yet
more
,
hee
accepteth
the
desire
to
beleeue
in
Christ
,
as
Faith
it selfe
;
the
desire
to
repent
from
dead
works
,
as
repentance
it selfe
:
the
desire
to
be
reconciled
to
God
,
as
reconciliation
it selfe
.
They
are
pronounced
[
b
](A22481-e113920-b)
b
Math.
5.
Blessed
,
that
hunger
and
thirst
after
righteousnesse
,
because
they
shall
be
satisfied
.
Whosoeuer
is
a
thirst
,
hath
promise
made
vnto
him
,
[
c
](A22481-e113940-b)
c
Reuel.
12
,
6.
Iohn
7
,
38.
That
he
shall
haue
the
Well
of
the
Water
of
life
freely
giuen
.
We
know
by
a
naturall
feeling
what
hunger
and
thirst
is
,
and
when
wee
are
hungry
,
when
thirsty
;
and
when
not
.
Properly
we
are
[
d
](A22481-e113960-b)
d
who
are
said
to
hunger
after
righteousnesse
hungry
,
when
we
are
empty
,
and
thereby
waxe
faint
and
feeble
,
and
finding
both
our
emptinesse
and
weakenesse
,
desire
meate
to
satisfy
and
content
vs
.
Properly
we
are
thirsty
,
when
we
feele
a
drowth
or
drynesse
in
vs
,
and
desire
some
drinke
to
refresh
vs
.
In
like
manner
,
and
by
good
proportion
,
they
are
said
to
hunger
and
thirst
after
righteousnesse
,
that
feele
they
want
it
,
and
would
faine
haue
it
.
If
wee
feele
our selues
to
be
out
of
Christ
,
and
doe
long
after
the
blood
of
Christ
to
be
redeemed
with
it
,
and
to
be
iustifyed
by
it
,
then
we
truely
doe
hunger
after
Christ
.
Thus
much
touching
this
Doctrine
,
which
ariseth
onely
by
comparing
this
Salutation
with
other
Scriptures
.
[
Demas
,
and
Luke
my
fellow-helpers
.
]
In
these
wordes
also
by
conference
of
other
places
,
ariseth
a
good
instruction
to
vs
that
professe
the
Gospell
of
Christ
Iesus
.
For
this
is
he
of
whom
he
was
forsaken
,
as
he
sheweth
,
2.
Tim.
4
,
10.
[
e
](A22481-e114010-b)
e
2.
Tim.
4
,
10.
Demas
hath
forsaken
me
,
&c.
Hee
is
called
in
this
place
a
fellow-helper
of
Paul
,
yet
the
vanity
of
this
world
drew
him
backe
,
being
ouercome
with
the
toyle
and
trouble
that
accompanied
the
professors
of
the
truth
,
and
the
preachers
thereof
.
He
doth
not
meane
that
he
had
cleane
renounced
the
Gospell
,
and
was
become
a
back-slider
and
cut
off
from
the
Church
as
a
rotten
member
,
but
he
shrunke
backe
for
his
aduantage
,
or
because
he
was
loath
to
suffer
aduersity
with
the
people
of
God
:
as
it
he
should
haue
said
,
he
preferred
the
loue
of
the
world
before
the
loue
of
God
.
But
whether
euer
he
recouered
himselfe
or
not
,
and
renounced
the
world
which
he
ouermuch
loued
,
we
haue
not
so
full
and
faire
a
warrant
,
as
we
haue
for
Marke
:
seeing
Paule
endeth
with
forsaking
of
him
,
and
the
Scripture
leaueth
him
in
the
imbracing
of
this
present
euill
world
,
so
that
his
repentance
is
vncertaine
vnto
vs
.
Beholde
heere
,
how
this
man
is
set
as
vpon
a
Stage
or
Scaffold
,
a
and
marke
of
infamy
branded
vpon
him
for
euer
,
so
long
as
the
world
shall
continue
,
and
the
name
of
Christ
Iesus
shal
be
preached
,
because
he
withdrew
himselfe
from
the
paines
and
publishing
of
the
Gospell
,
and
from
the
company
of
Paule
,
waxing
dainty
and
delicate
,
louing
his
owne
ease
and
pleasure
too
much
.
[
f
](A22481-e114100-b)
f
Iohn
.
6
,
7.
Haue
not
I
chosen
you
twelue
,
and
one
of
you
is
a
Deuill
?
To
this
purpose
the
Apostle
Iohn
describeth
such
back-sliders
,
Chap.
2.
[
g
](A22481-e114130-b)
g
1
Iohn
.
2
,
19.
They
went
out
from
vs
,
but
they
were
not
of
vs
,
for
if
they
had
beene
of
vs
,
they
should
haue
continued
with
vs
.
Heereunto
commeth
the
Parable
propounded
by
Christ
,
Math.
21
,
28.
[
h
](A22481-e114150-b)
h
Mat.
21
,
28.
A
certaine
man
had
two
sonnes
,
and
came
to
the
elder
,
and
said
;
Sonne
,
goe
and
worke
to
day
in
my
Vineyard
:
but
he
answered
and
said
,
I
will
not
:
yet
afterward
he
repented
himselfe
and
went
.
Then
came
he
to
the
second
,
and
said
,
likewise
,
and
he
answeared
,
I
will
sir
,
yet
he
went
not
.
He
seemed
forward
,
but
he
hung
backe
:
hee
promised
much
,
but
he
perfourmed
nothing
at
all
.
The
like
we
might
say
of
the
rich
man
,
he
came
vnto
Christ
,
[
i
](A22481-e114170-b)
i
Math.
19
,
16.
and
said
vnto
him
,
Good
maister
,
what
good
thing
shall
I
doe
,
that
I
may
haue
eternall
life
?
yet
when
he
was
tried
,
hee
went
away
sorrowfull
,
and
his
good
beginnings
were
as
the
morning
dew
,
verifying
that
which
is
spoken
in
the
same
Chapter
[
k
](A22481-e114200-b)
k
Verse
.
30.
Many
that
are
first
shal
be
last
,
and
the
last
shal
be
first
.
[
l
](A22481-e114240-b)
l
Math.
13
,
19
,
Whensoeuer
any
man
heareth
the
word
of
that
Kingdome
,
and
vnderstandeth
it
not
,
that
euill
one
commeth
,
and
catcheth
away
that
which
was
sowen
in
his
heart
,
and
this
is
he
which
hath
receiued
the
seede
by
the
way
side
.
This
enimy
is
euer
busie
with
vs
,
and
will
neuer
suffer
vs
to
haue
any
rest
,
so
long
as
any
good
thing
appeareth
in
vs
.
[
m
](A22481-e114280-b)
m
Mat
,
13
,
20
,
21.
Hee
that
receiued
seede
in
the
stony
ground
,
is
he
which
heareth
the
word
,
and
incontinently
with
ioy
receiueth
it
:
yet
hath
he
no
roote
in
himselfe
,
and
endureth
but
a
season
:
for
as
soone
as
tribulation
or
persecution
commeth
because
of
the
word
,
by
and
by
●e
is
offended
.
So
long
as
we
may
professe
the
truth
with
peace
and
liberty
of
conscience
,
and
with
the
fauour
of
men
,
it
is
an
easie
and
ordinary
matter
to
be
a
professor
of
the
Gospell
,
and
an
hearer
of
the
word
.
But
when
troubles
and
tentations
arise
,
they
that
are
not
throughly
grounded
,
do
quickly
fall
away
.
[
n
](A22481-e114340-b)
n
Mat.
13
,
22.
He
that
receiued
the
seede
among
Thornes
,
is
he
that
heareth
the
word
:
but
the
cares
of
this
world
,
and
the
deceitfulnesse
of
riches
,
choke
the
word
,
and
he
is
made
vnfruitfull
.
So
long
as
the
world
(
as
a
ranke
Thorne
)
sticketh
in
our
throats
,
or
rather
in
our
heartes
,
and
we
begin
to
preferre
it
in
our
thoughts
and
practises
,
before
the
truth
,
it
is
vnpossible
that
we
should
holde
out
our
profession
vnto
the
end
.
Wherfore
,
seeing
the
Deuill
is
alwaies
ready
to
fist
vs
,
persecution
to
try
vs
,
and
the
world
to
ensnare
vs
,
we
must
know
that
for
these
causes
it
commeth
to
passe
,
that
many
fall
backe
,
which
seemed
forward
in
the
faith
.
[
o
](A22481-e114410-b)
o
2
Pet.
2
,
20
,
21
,
22.
If
they
,
after
they
haue
escaped
from
the
filthinesse
of
the
world
,
through
the
acknowledging
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
are
yet
tangled
againe
therein
and
ouercome
,
the
latter
end
is
worse
with
them
then
the
beginning
.
For
it
had
beene
better
for
them
not
to
haue
acknowledged
the
way
of
righteousnesse
,
then
after
they
haue
acknowledged
it
,
to
turne
away
from
the
holy
commandement
giuen
vnto
them
.
But
it
is
come
vnto
them
,
according
vnto
the
true
Prouerbe
,
the
Dogge
is
returned
vnto
his
owne
vomit
:
and
,
the
Sow
that
was
washed
to
the
wallowing
in
the
myre
.
It
is
a
notable
comfort
vnto
vs
,
when
we
are
as
faithfull
trees
in
the
Garden
of
God
,
That
will
bring
forth
their
fruit
in
due
season
:
[
p
](A22481-e114440-b)
p
Psal
1
,
3.
whose
lease
shal
neuer
fade
,
when
we
do
not
suffer
euery
one
to
go
before
vs
,
but
haue
an
holy
emulation
and
striuing
to
go
before
others
,
and
euen
to
out-goe
our selues
:
so
it
is
an
euill
signe
and
a
fearefull
forerunner
of
condemnation
;
to
run
,
and
then
to
giue
ouer
running
:
to
wrastle
,
and
then
to
giue
ouer
wrastling
.
It
is
an
hard
thing
to
make
a
good
beginning
:
wee
are
not
easily
brought
to
set
forward
:
but
to
trip
while
we
are
in
our
iourney
,
and
to
waxe
weary
of
proceeding
,
is
the
common
custome
of
our
common
professours
.
We
see
this
in
the
Children
of
Israell
,
while
they
were
in
the
Wildernesse
going
to
the
Land
of
Canaan
,
they
did
not
keepe
a
constant
course
,
but
sometimes
they
stoode
at
a
stay
;
and
sometimes
they
went
backeward
,
and
sometimes
they
wished
themselues
againe
in
the
Land
of
Egypt
.
Thus
it
fareth
with
vs
that
are
Pilgrimes
and
Strangers
in
this
life
,
when
we
haue
once
giuen
our
hand
to
the
Plough
we
are
ready
to
looke
backe
,
as
Lots
wife
did
when
shee
was
gone
out
of
Sodome
.
Euery
little
thing
is
able
to
turne
vs
out
of
the
way
:
and
being
once
turned
out
of
it
,
it
is
harder
to
bring
vs
into
it
againe
,
then
if
we
were
neuer
entred
into
it
.
Wo
therefore
be
vnto
such
as
follow
Demas
,
[
q
](A22481-e114520-b)
q
Luk.
14
,
30.
That
beginne
to
build
but
are
not
able
to
make
an
ende
.
Great
plagues
and
greeuous
iudgements
hang
ouer
their
heades
,
they
do
not
returne
And
repent
,
[
r
](A22481-e114550-b)
r
Reuel.
2
,
5.
and
do
their
first
workes
,
and
redeeme
the
time
,
because
the
daies
are
euill
Hee
that
knoweth
his
Maisters
will
,
and
doth
it
not
,
shall
bee
beaten
with
many
stripes
.
Yea
,
often-times
God
giueth
ouer
such
time-seruers
and
backe-sliders
,
into
a
reprobate
sence
,
and
taketh
away
his
holy
spirit
from
them
,
so
that
they
proue
meere
Monsters
,
and
worse
then
sauage
beastes
.
Who
were
greater
enemies
to
the
Gospell
then
the
Iewes
,
that
hade
the
light
among
them
,
and
offered
vnto
them
,
whereas
by
their
calling
they
were
the
outward
Church
,
and
the
professed
people
of
God
.
Iudas
being
an
Apostle
of
Christ
,
became
the
most
deuelish
man
vpon
the
earth
,
exceeding
all
the
Iewes
in
treachery
and
impiety
.
This
a
greeuous
iudgement
of
God
,
punishing
sinne
with
sinne
,
and
recompencing
great
vengeance
vpon
their
heads
,
that
start
from
the
Faith
as
a
deceitfull
Bow
,
and
renounce
that
truth
which
they
haue
solemnly
professed
.
Let
these
punnishments
be
alwaies
before
our
eyes
,
so
often
as
we
begin
to
slake
our
course
,
and
to
grow
negligent
and
secure
,
that
so
we
may
begin
to
renew
our
couenant
with
God
,
and
to
recouer
our selues
from
the
pit
of
Apostacy
,
into
which
we
were
falling
.
[
s
](A22481-e114640-b)
s
1
Iohn
,
2
,
19.
This
commeth
to
passe
that
it
might
appeare
,
that
they
are
not
all
of
vs
.
Would
wee
therefore
know
who
are
Hypocrites
?
And
would
we
haue
eyes
to
see
them
,
and
iudgement
to
discerne
them
?
Behold
heere
a
plaine
marke
and
euident
token
to
bring
vs
to
a
perfect
vnderstanding
of
them
;
they
shall
not
alwaies
deceiue
the
Church
,
they
shall
not
alwaies
couer
their
faces
with
the
Vizard
of
holinesse
;
they
shall
in
the
end
be
made
euident
to
all
men
,
that
euery
one
may
point
at
them
with
the
finger
,
and
say
;
This
is
an
Hypocrite
,
this
is
a
Dissembler
,
this
is
he
that
went
about
to
deceiue
both
God
and
Man
,
but
now
he
is
reueiled
,
that
al
men
may
looke
vpon
him
,
and
hisse
at
him
.
On
the
other
side
,
it
is
a
notable
priuiledge
of
a
man
truely
sanctified
,
to
bee
constant
and
continually
set
vpon
good
thinges
,
to
perseuer
in
good
things
,
and
neuer
to
repent
of
the
doing
of
them
:
he
buildeth
his
house
vpon
the
rock
,
and
therefore
no
blasts
or
tempests
of
temptation
can
ouerthrow
it
.
He
receiueth
the
seede
into
good
ground
,
and
therefore
it
taketh
roote
downeward
,
and
beareth
fruit
vpward
with
patience
,
he
is
carefull
to
please
God
in
the
duties
of
both
Tables
,
both
of
holinesse
and
true
righteousnesse
,
and
therefore
he
shall
neuer
be
remoued
.
[
t
](A22481-e114700-b)
t
Acts
8
,
13.
Simon
Magus
himselfe
beleeued
also
,
and
was
baptized
,
and
continued
with
Phillip
,
&
wondered
when
he
saw
the
signes
and
great
Myracles
which
were
done
:
yet
notwithstanding
this
embracing
of
the
faith
,
was
but
as
the
flash
of
Lightning
,
which
suddainly
appeareth
,
and
presently
vanisheth
,
as
appeareth
by
his
offering
of
money
to
buy
the
Graces
of
the
Spirit
,
[
u
](A22481-e114720-b)
u
Verse
20
,
23.
and
by
the
answer
of
Peter
,
denouncing
an
horrible
curse
against
him
,
renouncing
him
for
hauing
any
part
or
fellowship
in
that
businesse
,
discouering
the
hypocrisie
of
his
hart
,
and
manifesting
to
all
men
that
he
was
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
.
The
like
we
might
say
of
Hymenens
,
Phyletus
,
and
Alexander
,
[
x
](A22481-e114770-b)
x
1
Tim.
1
,
20.
and
2
Tim.
2
,
17.
and
4
,
14.
mentioned
by
Paule
in
his
Epistles
to
Timothy
;
they
were
counted
famous
,
and
esteemed
as
Pillers
of
the
Church
,
yet
they
fell
to
renounce
euerlasting
saluation
,
which
was
purchased
for
vs
by
our
Lord
Iesus
Christ
.
Let
vs
all
heerby
be
wise
and
warned
,
and
take
heed
that
we
build
not
vpon
men
,
least
the
foundation
sinking
and
shrinking
downe
,
we
fall
and
perish
with
it
.
True
it
is
,
they
shall
greatly
be
punished
,
that
lay
a
stumbling-blocke
before
others
,
&
giue
occasion
vnto
them
to
fall
&
to
depart
from
the
faith
;
yea
,
it
were
better
that
a
Mill-stone
were
hanged
about
their
necke
,
and
they
drowned
in
the
sea
,
then
one
of
the
members
of
Christ
be
offended
.
Woe
therefore
shall
be
to
those
that
giue
a
scandall
to
the
Church
;
yet
such
as
follow
them
,
and
forsake
the
fellowship
of
the
Saints
,
through
their
euill
example
,
cannot
be
excused
.
Wilt
thou
refuse
thy
Corne
,
because
thou
seest
much
Chaffe
and
Trash
mingled
with
it
?
No
man
must
forsake
the
Church
,
because
hee
seeth
offences
to
arise
in
it
,
euery
man
must
labour
with
himselfe
to
be
good
Corn
,
and
then
the
Chaffe
shall
hurt
vs
nothing
at
all
.
And
albeit
we
see
some
fall
away
and
make
a
separation
euery
day
,
the
Church
looseth
nothing
,
but
is
made
more
pure
and
perfect
,
euen
as
it
hindreth
not
,
nor
hurteth
the
Wheat
,
that
the
Tares
wither
away
.
When
we
behold
those
that
were
chiefe
men
,
&
reputed
as
Angels
in
comparison
of
others
,
to
fall
as
Lightning
from
Heauen
,
let
vs
not
be
dismayed
or
discomforted
thereby
,
though
men
turne
as
the
winde
and
the
Weather-cocke
,
let
vs
stand
fast
,
and
build
vpon
the
rock
that
can
neuer
be
shaken
.
Albeit
wee
may
point
out
thousandes
on
the
one
side
,
and
ten
thousand
on
the
other
side
,
let
vs
not
feare
the
falling
of
the
Church
,
which
standeth
vpon
a
sure
and
certain
foundation
.
Thus
doth
the
Apostle
comfort
Gods
people
,
when
sundry
made
Shipwracke
of
their
faith
,
and
fell
into
Apostacy
,
[
x
](A22481-e114810-b)
x
2
Tim.
2
,
19.
The
foundation
of
God
remaineth
sure
,
and
hath
this
seale
,
The
Lord
knoweth
who
are
his
.
If
men
shew
their
frailty
,
and
be
as
a
Reede
shaken
with
the
winde
,
it
is
no
maruell
nor
new
thing
,
we
rest
not
vpon
them
,
we
builde
not
our
Faith
vpon
our
Teachers
that
haue
beene
the
meanes
of
our
conuersion
:
so
that
if
they
should
reuolt
and
renounce
the
doctrine
that
they
haue
preached
,
we
must
not
go
with
them
,
nor
follow
after
them
.
Indeede
we
should
be
greeued
to
see
those
that
seemed
forward
,
to
turne
cleane
backward
;
and
as
we
ought
to
reioyce
to
see
the
Church
of
God
encreased
,
so
it
cannot
but
trouble
vs
,
to
haue
it
diminished
:
notwithstanding
,
this
must
bee
our
comfort
,
that
God
will
maintaine
his
Church
,
and
keepe
al
those
safe
and
sure
which
he
hath
chosen
to
himselfe
.
As
for
others
that
are
vnconstant
and
giue
ouer
,
they
were
neuer
true
beleeuers
,
but
Hypocrites
,
which
heere
are
for
a
season
mingled
together
,
vntill
the
time
of
separation
.
But
the
guiftes
of
God
bestowed
vpon
his
people
(
whose
saluation
is
surely
laide
vp
with
him
)
[
z
](A22481-e114840-b)
z
Rom.
11
,
29.
are
without
repentance
.
Our
Sauiour
handleth
this
point
at
large
,
[
a
](A22481-e114860-b)
a
Iohn
.
6
,
37.
and
10
,
28.
Iohn
6
,
and
10.
All
that
the
Father
giueth
me
shall
come
to
me
:
and
him
that
commeth
too
me
I
cast
not
away
.
And
againe
in
another
place
,
I
giue
vnto
my
sheepe
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
mine
hand
;
my
Father
which
gaue
them
me
,
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
.
So
then
,
whensoeuer
any
among
them
that
were
iudged
most
forward
and
vpholders
of
others
,
giue
backe
and
become
vnbeleeuers
,
we
must
not
by
and
by
dreame
that
the
Church
of
God
falleth
,
he
will
alwaies
haue
a
people
to
call
vpon
him
,
and
worship
him
,
[
b
](A22481-e114900-b)
b
Psal.
72
,
4.
so
long
as
the
Sunne
and
Moone
endureth
,
from
generation
to
generation
.
The
Church
is
grounded
vpon
God
,
and
vpon
no
condition
of
man
.
Our
saluation
is
setled
vpon
the
election
of
God
,
and
founded
vpon
his
vnchangeable
decree
which
can
neuer
be
altered
or
disappointed
.
Let
vs
therefore
walke
warily
,
and
looke
vpon
our selues
in
the
person
of
this
Demas
,
as
in
a
looking
Glasse
,
who
is
cast
in
the
teeth
with
his
imbracing
the
profit
and
pleasures
of
this
life
,
that
hindred
him
in
the
worke
whervnto
he
was
called
.
We
must
take
heede
that
thinges
present
do
not
swallow
vp
the
loue
of
thinges
to
come
,
as
they
doe
in
many
who
wax
colde
and
haue
no
desire
of
the
Kingdome
of
Heauen
.
These
are
they
that
haue
their
eyes
so
dazeled
and
darkened
with
these
flitting
thinges
,
that
they
breake
out
in
an
admiration
of
them
,
and
say
:
It
is
good
for
vs
to
be
heere
:
but
neuer
thinke
that
these
delights
must
haue
an
end
,
and
that
the
world
shal
be
restored
.
The
Apostle
Paule
teacheth
vs
,
that
the
present
estate
of
the
world
is
like
a
woman
in
trauaile
,
[
c
](A22481-e115000-b)
c
Rom.
8
,
22
Rom.
8.
We
know
that
euery
creature
groneth
with
vs
also
,
and
trauaileth
in
paine
together
vnto
this
present
.
The
Creatures
,
as
now
they
abide
,
are
not
in
their
perfection
by
reason
of
Adams
sinne
(
which
brought
in
al
disorder
and
confusion
.
)
There
is
nothing
but
is
subiect
to
vanity
and
misery
,
euery
thing
hath
some
blot
of
corruption
.
What
a
shame
then
is
it
for
vs
that
are
the
Children
of
God
,
and
haue
receiued
the
first
fruits
of
the
Spirit
,
not
to
draw
toward
perfection
,
and
not
to
keepe
company
with
the
sencelesse
Creatures
.
Let
vs
learne
so
to
loue
the
truth
,
as
that
we
prize
it
aboue
all
corruptible
thinges
;
that
must
haue
an
end
,
so
as
this
present
world
may
not
stay
vs
from
desiring
and
longing
after
spirituall
blessings
.
Among
all
the
baites
and
snares
wherewith
many
are
taken
,
nothing
is
so
dangerous
or
so
common
,
as
the
loue
of
this
world
.
Take
a
veiw
of
many
that
did
runne
well
,
but
now
runne
not
at
all
,
and
you
shall
finde
they
are
right
Demasses
,
the
world
is
a
beame
in
their
eyes
that
they
cannot
see
,
a
Thorne
in
their
feete
,
that
they
cannot
walke
,
a
canker
in
their
mouthes
that
they
cannot
speak
,
a
clogge
to
their
consciences
that
they
cannot
proceede
,
and
a
snare
to
their
soules
that
they
cannot
profit
or
prosper
in
good
thinges
.
Our
daies
are
full
of
two
many
examples
of
men
that
are
fallen
into
a
deepe
sleepe
of
carnall
security
,
so
that
nothing
can
wake
them
.
Others
there
are
,
that
shrinke
backe
for
feare
of
troubles
and
crosses
,
as
it
may
appeare
this
Demas
also
did
.
He
saw
many
stormes
come
toward
him
,
and
he
thought
it
best
to
put
into
some
Hauen
or
harbour
.
In
the
time
of
peace
and
prosperity
,
in
quiet
and
ioyfull
times
,
and
in
such
golden
daies
as
our
eyes
haue
seene
,
and
our
hearts
haue
enioyed
,
many
will
seeme
,
and
doe
seeme
to
perseuer
in
the
faith
,
and
to
embrace
the
word
:
but
when
the
Sunne
ariseth
in
his
strength
,
and
persecution
commeth
for
the
wordes
sake
,
by
and
by
they
are
offended
.
Sathan
is
priuy
to
this
corruption
lying
hidden
in
our
Nature
.
For
when
as
God
said
vnto
him
,
[
b
](A22481-e115050-b)
b
Iob
1
,
8
,
9.
Hast
thou
not
considered
my
Seruant
Iob
,
how
none
is
like
him
in
the
Earth
?
An
vpright
and
iust
Man
,
fearing
God
and
eschewing
euill
?
He
aunswered
the
Lord
and
said
;
Doth
Iob
feare
God
for
nought
?
Thou
hast
blessed
the
workes
of
his
handes
,
and
his
substance
is
encreased
:
but
stretch
out
now
thine
hand
,
and
touch
all
that
he
hath
,
to
see
if
he
will
not
blaspheme
thee
to
thy
Face
.
We
see
heeerby
,
that
God
will
haue
those
that
thinke
they
beleeue
,
and
would
haue
others
to
thinke
so
also
,
to
be
tryed
and
knowne
what
they
are
.
Dost
thou
make
shew
of
Religion
?
Dost
thou
glory
in
thy
profession
?
It
pleaseth
God
to
offer
thee
the
meanes
and
occasions
to
try
thee
,
he
sendeth
the
persecution
of
the
tongue
;
thou
art
reuiled
,
scorned
,
slandered
,
and
derided
for
professing
the
truth
,
for
hearing
the
word
,
for
frequenting
of
Sermons
:
and
then
it
commeth
to
passe
,
that
rather
then
they
with
endure
these
crosses
,
they
shrinke
away
,
and
strike
hands
will
euill
men
,
and
embrace
the
friendship
of
this
present
euill
World
.
Thus
we
see
how
Sathan
busieth
himselfe
to
vndermine
vs
,
and
to
ouerthrow
vs
,
and
what
tentations
he
setteth
before
vs
on
the
right
hand
,
and
on
the
left
hand
;
on
the
right
hand
,
the
profits
of
the
World
,
and
the
pleasures
of
the
Flesh
;
on
the
left
hand
,
crosses
and
persecutions
for
the
words
sake
.
These
are
the
meanes
that
he
vseth
;
these
are
the
allurements
whereby
he
preuaileth
;
these
are
the
discouragements
whereby
he
terrifieth
vs
.
[
c
](A22481-e115120-b)
c
1
Cor.
10
,
12
Let
him
that
thinketh
he
standeth
,
take
heede
least
he
fall
.
They
had
the
vse
of
the
Sacraments
,
and
other
pledges
of
Gods
fauour
,
yet
they
could
not
priuiledge
them
,
or
defend
them
from
the
punishments
that
God
brought
vpon
them
.
Let
no
man
therefore
trust
too
much
to
the
zeale
of
one
or
two
yeaers
,
but
perseuer
to
the
end
,
and
know
he
must
be
faithfull
vnto
the
last
gasp
.
God
hath
not
hired
vs
for
a
season
,
to
labour
in
his
seruice
for
a
day
,
or
a
month
,
or
a
yeare
,
neither
giueth
vs
leaue
to
depart
at
a
time
appointed
,
nor
maketh
vs
a
Certificat
vnder
his
hand
,
that
wee
are
at
libertie
to
serue
another
:
but
wee
must
all
know
,
that
there
is
one
condition
of
worshipping
him
;
to
wit
,
that
wee
dedicate
both
our
Soule
and
Body
,
both
our
life
and
death
,
both
our
beginning
and
ending
vnto
him
.
What
did
it
profit
[
d
](A22481-e115150-b)
d
Gene.
19
,
25.
Lots
Wife
to
go
out
of
Sodome
,
commaunded
by
the
Angell
,
and
accompanied
by
her
Husband
,
in
as
much
as
she
looked
backe
,
and
was
turned
into
a
piller
of
Salt
?
What
profit
was
it
[
e
](A22481-e115180-b)
e
Iude
5.
to
the
Israelites
to
depart
out
of
Aegipt
,
and
to
passe
ouer
the
Red
Sea
;
seeing
afterward
they
fell
to
murmuring
in
the
Wildernesse
,
and
were
destroyed
of
the
Destroyer
?
What
gaine
,
or
what
good
was
[
f
](A22481-e115210-b)
f
2
Kin.
9.
&
10
it
to
Iehu
,
to
slay
the
Priests
of
Baall
with
the
sword
,
and
to
be
zealous
for
the
execution
of
the
iudgements
of
the
Lord
,
to
deface
the
Image
,
and
to
throw
downe
the
house
of
Baal
,
and
to
make
a
Iakes
of
it
for
euer
,
seeing
he
departed
not
from
the
sinnes
of
Ieroboam
,
and
regarded
not
to
walke
in
the
Law
of
the
Lord
God
of
Israel
,
but
worshipped
the
Golden
Calues
that
were
in
Dan
and
Bethel
?
It
were
as
good
neuer
to
begin
,
as
not
to
continue
vnto
the
end
.
When
we
haue
once
giuen
our
Names
to
Christ
,
and
tasted
of
the
good
worde
of
God
,
and
see
many
men
come
farre
behinde
vs
,
we
flatter
our selues
in
an
opinion
of
our
sure
standing
;
we
are
ready
to
say
:
If
all
the
world
should
turne
to
be
back-sliders
and
Apostataes
,
yet
we
would
neuer
slide
away
.
But
let
vs
take
heed
we
be
not
deceiued
,
for
God
will
not
be
mocked
.
It
is
a
woorthy
saying
of
the
Prophet
Ezechiell
,
Chap.
18
,
24.
If
a
Righteous
Man
turne
away
from
his
righteousnesse
,
&
commit
iniquity
,
and
do
according
to
all
the
abhominations
that
the
wicked
man
doth
,
shall
he
liue
?
All
his
righteousnesse
that
he
hath
done
,
shall
not
be
mentioned
:
but
in
his
transgression
that
he
hath
committed
,
and
in
his
sin
that
he
hath
sinned
,
in
them
shall
he
die
.
It
is
not
enough
to
purpose
well
,
it
is
not
enough
to
beginne
well
,
it
is
not
enough
to
proceede
well
;
it
is
required
of
vs
to
perseuer
well
,
and
to
continue
in
a
constant
and
setled
course
vnto
the
end
.
If
a
man
continue
vnto
his
latter
dayes
,
and
then
giue
ouer
,
all
is
gone
,
al
is
lost
,
all
is
in
vaine
.
If
a
Childe
that
is
set
to
Schoole
,
do
go
lustily
forward
in
his
Learning
a
long
time
,
and
afterward
prooue
an
ydle
boy
,
and
one
that
will
take
no
paines
,
he
will
neuer
proue
Learned
,
nor
is
euer
like
to
come
to
any
preferment
.
If
a
man
beginne
to
builde
an
house
,
and
haue
laide
a
good
foundation
,
it
is
neuer
the
better
,
vnlesse
the
worke
bee
brought
to
an
end
and
perfection
.
He
that
runneth
in
a
race
,
though
he
set
out
neuer
so
swiftly
,
and
haue
passed
a
great
part
of
the
way
neuer
so
resolutely
,
yet
if
hee
stay
in
his
course
,
and
hold
not
on
to
the
end
,
[
h
](A22481-e115310-b)
h
1
Cor.
9
,
24.
hee
receiueth
not
the
prize
,
hee
obtaineth
not
the
reward
.
Hee
that
is
Valiant
and
Couragious
in
the
beginning
of
the
fight
,
neuer
winneth
the
fielde
,
nor
getteth
the
Victory
,
vnlesse
he
continue
to
the
end
of
the
battell
.
We
are
taught
and
trained
vp
in
Gods
Schoole
,
wee
are
partes
of
the
building
of
his
house
,
and
as
liuely
stones
fitted
to
make
an
holie
Temple
vnto
him
:
we
all
runne
in
a
Race
,
and
prooue
Maisteries
:
We
are
the
Lords
Soldiers
to
fight
hand
to
hand
against
Sinne
,
the
World
,
and
the
Deuill
:
let
vs
therefore
hold
out
till
wee
come
to
the
marke
,
and
receiue
the
ende
of
our
Faith
,
euen
the
Saluation
of
our
soules
.
Saule
beganne
well
,
but
he
declined
,
and
in
the
end
became
an
open
persecuter
.
Ioash
[
i
](A22481-e115350-b)
i
2
Chr.
24
,
17.
behaued
himselfe
vprightly
all
the
dayes
of
Iehoiadah
,
and
repaired
the
house
of
the
Lord
;
but
after
his
death
,
he
fell
to
Idolatry
,
he
left
the
house
of
the
Lord
God
of
his
Fathers
,
and
he
serued
Groues
and
Idols
;
so
that
wrath
came
vpon
Iudah
and
Ierusalem
,
because
of
this
trespasse
.
The
Israelites
that
would
haue
returned
into
Egypt
,
dyed
in
the
Wildernesse
.
It
shall
not
be
needful
to
heape
vp
mo
examples
;
we
haue
too
many
such
stumbling
blockes
lying
in
our
way
,
and
set
before
our
eyes
;
let
vs
take
heede
by
their
falles
,
and
learne
Wisedome
by
their
foolishnesse
:
and
constancy
by
their
inconstancy
.
[
k
](A22481-e115430-b)
k
Psal.
51
,
12.
Prophet
prayeth
vnto
God
,
To
restore
vnto
him
the
ioy
of
his
saluation
,
and
to
establish
him
with
his
free
Spirit
.
And
in
another
place
he
praieth
to
the
Lord
,
who
had
kept
him
in
his
youth
,
that
he
also
would
be
his
keeper
in
his
old
age
,
when
his
head
was
hoare
,
and
haires
gray
;
[
l
](A22481-e115450-b)
l
Psal.
71
,
9
,
17
18.
Cast
me
not
off
in
the
time
of
age
,
forsake
me
not
when
my
strength
faileth
:
ô
God
,
thou
hast
taught
me
from
my
youth
,
euen
vntill
now
:
therefore
will
I
tell
of
thy
wondrous
workes
;
yea
,
euen
vnto
mine
old
age
and
gray
head
,
ô
God
,
forsake
me
not
,
vntill
I
haue
declared
thine
Arme
vnto
this
Generation
,
&c.
The
Prophet
knew
well
enough
his
pronenesse
and
inclination
to
goe
backe
,
and
that
it
is
at
easie
to
fall
through
dotage
as
noneage
,
and
by
the
weakenesse
and
coldnesse
of
old
age
,
as
by
the
lustes
and
frailty
of
youth
.
Yea
,
we
see
many
that
haue
held
a
good
course
a
long
time
,
and
dedicated
their
young
yeares
,
as
it
were
bringing
their
first
fruites
to
God
,
who
notwithstanding
haue
turned
out
of
the
way
when
they
haue
beene
going
out
of
the
World
.
Euen
as
it
falleth
out
sometimes
,
that
such
as
haue
failed
safely
in
the
wide
Sea
,
and
kept
an
vpright
course
,
that
they
haue
escaped
the
dangers
of
stormes
,
and
tempests
,
and
Rockes
,
and
quicke-sandes
,
haue
notwithstanding
beene
cast
away
in
the
very
Hauen
,
through
negligence
and
security
,
and
want
of
heed
taking
:
so
is
it
with
many
,
that
haue
stood
out
in
daungerous
times
when
the
Windes
haue
blowne
,
and
persecutions
haue
beene
hot
,
who
in
calme
weather
and
peaceable
times
,
in
their
latter
times
haue
suffered
shipwracke
,
and
haue
dashed
the
Barkes
of
their
Soules
against
the
vaine-pleasures
and
vanities
of
this
World
,
which
drowne
Men
in
perdition
and
destruction
.
Hence
it
is
,
that
the
Apostle
writing
to
the
Thessalonians
,
prayeth
vnto
God
for
them
in
this
manner
;
[
m
](A22481-e115490-b)
m
1
Thes.
5
,
23
Now
the
very
GOD
of
peace
sanctifie
you
throughout
,
and
I
pray
God
that
your
whole
Spirit
,
and
Soule
,
and
Body
,
may
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
Hee
saw
they
had
neede
of
Gods
gratious
assistance
,
euen
vnto
the
last
breath
of
their
body
to
vphold
them
,
and
to
keepe
them
in
his
feare
.
Let
vs
therefore
remember
what
the
Prophet
speaketh
of
those
that
are
truely
regenerate
,
Psalme
92
,
12
,
13
,
14.
The
righteous
shall
flourish
like
a
Palme
Tree
,
and
shall
grow
like
a
Caedar
in
Lebanon
:
such
as
bee
planted
in
the
House
of
the
Lorde
,
shall
flourish
in
the
Courts
of
our
God
,
they
shall
still
bring
forth
Fruit
in
their
age
,
they
shall
be
fat
and
flourishing
.
If
we
be
in
the
number
of
these
men
described
in
this
place
,
alwaies
fruitfull
in
good
thinges
,
and
neuer
barren
of
heauenly
graces
,
we
shall
be
assured
,
that
we
shall
neuer
be
remooued
.
Trees
(
as
we
see
by
experience
)
grow
barren
when
they
grow
old
:
but
such
as
are
planted
in
the
House
of
God
,
must
be
most
fruitfull
in
their
age
.
But
with
many
it
is
cleane
contrary
:
the
more
old
in
age
,
the
more
old
in
sinne
,
and
sapped
in
all
sorts
of
wickednesse
.
This
is
a
searefull
signe
and
prognosticate
of
a
finall
Apostacy
,
when
our
ending
is
not
answerable
to
our
beginning
.
And
they
are
kept
by
the
power
of
God
through
faith
vnto
saluation
.
1.
Pet.
1
,
4.
So
that
our
life
is
hid
with
Christ
in
God
,
Col.
3
,
3.
The
gifts
and
calling
of
God
are
without
repentance
:
and
he
that
hath
begun
this
good
worke
in
vs
,
will
also
finish
and
perfect
it
vntil
the
day
of
Iesus
Christ
.
Phil.
1.
6.
We
are
persawaded
,
that
neither
life
,
nor
death
,
nor
Deuill
,
nor
any
meanes
whatsoeuer
,
shal
be
able
to
separate
vs
from
the
loue
of
God
.
Notwithstanding
,
we
must
beware
of
carnall
security
,
least
these
guifts
of
God
be
weakened
and
diminished
in
vs
;
for
albeit
they
cannot
dye
,
yet
they
may
decay
and
decrease
;
and
we
may
fall
,
though
not
fall
away
;
and
our
Faith
may
be
lesse
,
though
not
vtterly
lost
.
Christ
Iesus
hath
somewhat
against
the
Angell
of
the
Church
of
Ephesus
,
[
o
](A22481-e115620-b)
o
Reuel.
2
,
4.
because
hee
had
left
his
first
loue
.
He
was
not
finally
fallen
from
Grace
,
but
is
highly
praised
for
his
patience
and
perseuerance
,
but
is
charged
to
haue
slacked
his
course
,
and
to
haue
cooled
his
zeale
;
and
therefore
,
hee
is
not
saide
to
haue
lost
his
Loue
,
but
to
haue
left
his
first
Loue
,
so
that
they
were
not
so
earnest
,
so
seruent
,
and
so
zealous
as
they
were
at
their
first
Conuersion
.
Wee
haue
therefore
continuall
neede
to
be
often
in
prayer
,
that
wee
may
euer-more
encrease
in
heauenly
Graces
,
and
bee
preserued
by
the
power
of
God
,
that
we
be
not
ouercome
by
the
power
and
subtiltie
of
Sathan
,
who
desireth
nothing
more
then
our
Destruction
;
nothing
lesse
,
then
our
good
and
saluation
.
25
The
Grace
of
our
Lord
Iesus
Christ
,
be
with
your
Spirit
,
Amen
.
Grace
bee
with
your
Spirit
.
]
The
first
part
,
or
former
word
,
is
amplified
and
enlarged
by
the
efficient
cause
from
whence
it
commeth
and
proceedeth
;
to
wit
,
Christ
Iesus
,
who
is
also
declared
by
that
Soueraigne
Authoritie
which
he
hath
ouer
all
:
Our
Lord
.
Lastly
,
the
whole
Prayer
is
garnished
with
a
certain
exclamation
of
heartie
wel-wishing
to
them
in
the
last
word
,
[
Amen
.
]
Thus
much
touching
the
Order
.
The
Grace
of
our
Lord
Iesus
;
]
why
he
is
called
[
A
Lord
.
]
why
[
Our
Lord
,
]
what
is
meant
by
[
Spirit
,
]
what
is
meant
by
[
your
Spirit
,
]
and
lastly
,
what
is
meant
by
this
word
[
Amen
.
]
First
,
touching
[
Grace
]
(
whereof
we
haue
spoken
before
,
Verse
3.
)
we
must
vnderstand
,
that
there
is
a
two-fold
Grace
mentioned
in
the
word
of
God
;
[
p
](A22481-e115820-b)
p
Called
Gratia
gratum
faciens
One
,
which
maketh
a
man
gracious
and
acceptable
to
God
,
which
is
the
free
fauour
and
loue
of
God
,
whereby
he
is
well
pleased
,
and
exceedingly
contented
with
his
elect
in
Christ
his
beloued
sonne
:
which
is
in
God
himselfe
,
and
in
no
Creature
whatsoeuer
,
either
Saint
or
Angell
.
The
other
,
is
Grace
freely
[
q
](A22481-e115840-b)
q
Called
Gratia
gratis
data
.
giuen
to
men
,
both
common
to
the
elect
and
Reprobate
,
or
proper
to
the
elect
onely
,
which
are
supernaturall
and
sauing
graces
.
The
former
,
is
called
the
first
Grace
,
which
is
no
inharent
quality
in
vs
,
but
an
essential
property
in
God
,
and
the
cause
of
all
graces
in
vs
,
and
the
Fountaine
of
all
benefits
that
flow
vnto
vs
.
Thus
it
is
taken
in
many
places
,
as
Rom.
1
,
7.
and
3
,
24.
and
4
,
16.
and
11
,
6.
The
latter
,
is
called
the
second
Grace
,
because
it
is
deriued
from
the
former
,
as
we
see
1.
Iohn
1
,
16.
and
1.
Pet.
1
,
14.
and
5
,
10.
and
2.
Pet.
3
,
18.
Now
in
this
place
,
I
vnderstande
it
of
the
fauour
and
Loue
of
GOD
,
with
the
which
hee
beganne
his
Epistle
before
,
and
with
which
heere
he
closeth
it
vppe
,
ending
euen
as
hee
made
his
entrance
.
Secondly
,
hee
calleth
this
[
The
Grace
of
our
Lord
Iesus
Christ
]
for
two
Causes
;
first
,
because
he
is
the
fountaine
of
it
,
he
is
as
the
Well-spring
,
we
haue
it
not
of
our selues
,
we
haue
it
from
him
,
according
to
that
which
the
Euangelist
Iohn
setteth
downe
,
[
r
](A22481-e115920-b)
r
Iohn
1
,
16.
Of
his
fulnesse
we
haue
all
receiued
,
and
Grace
for
Grace
.
Secondly
,
it
is
called
[
the
Grace
of
Christ
,
]
not
of
God
the
father
,
not
of
God
the
Holie-Ghost
,
but
of
Iesus
Christ
our
Lord
,
because
hee
is
the
meanes
,
or
as
the
Cunduit-pipe
,
whereby
he
it
is
brought
and
conueyed
vnto
vs
;
Thus
the
same
Euangelist
speaketh
in
the
wordes
following
;
[
s
](A22481-e115950-b)
s
Iohn
1
,
17.
The
Law
was
giuen
by
Moses
,
but
Grace
and
Truth
came
by
Iesus
Christ
.
He
it
is
that
is
the
Mediation
and
Propitiation
for
our
sinnes
,
he
hath
purchased
the
fauour
of
God
,
he
hath
wrought
reconciliation
for
vs
,
so
that
through
him
we
are
accepted
of
God
the
Father
,
and
beloued
in
his
beloued
,
Ephe.
1.
6.
Thirdly
,
we
must
consider
the
Title
giuen
to
Christ
Iesus
,
hee
is
called
a
Lord
or
Ruler
,
and
that
in
many
respects
:
First
,
by
creation
,
in
that
he
made
vs
of
nothing
when
we
had
no
being
,
[
t
](A22481-e115990-b)
t
Iohn
1
,
3.
For
all
thinges
were
made
by
him
,
and
without
him
was
nothing
made
that
was
made
.
Secondly
,
by
right
of
Inheritance
,
[
u
](A22481-e116010-b)
u
Heb.
1
,
2.
Psal.
2
,
8.
For
he
is
made
Heire
of
all
thinges
.
Thirdly
,
by
right
of
Dominion
,
for
he
hath
Dominion
ouer
all
things
,
and
ouer
vs
also
;
so
that
he
ruleth
,
preserueth
,
and
keepeth
vs
as
his
owne
to
eternall
life
,
being
bought
with
his
most
preciour
blood
.
None
of
them
can
bee
lost
that
are
committed
vnto
him
,
neither
can
any
plucke
them
out
of
his
hands
.
All
thinges
are
put
vnder
his
feet
,
and
subiect
vnto
him
.
Fourthly
,
he
is
said
to
be
our
Lord
;
he
is
not
onely
a
Lord
,
hauing
right
and
might
graunted
vnto
him
ouer
others
,
but
hee
s
called
our
Lord
.
First
,
because
the
Father
gaue
him
a
people
and
chosen
Generation
,
ouer
whom
he
should
rule
.
So
then
,
by
reason
of
this
donation
appointed
vnto
him
before
all
worlds
,
he
is
truely
called
our
Lord
.
Secondly
,
in
regard
of
the
work
of
redemption
which
he
hath
wrought
for
vs
,
he
alone
hath
paid
the
ransom
for
vs
,
and
deliuered
vs
from
the
power
of
the
Deuill
:
so
that
hee
hath
the
greatest
right
of
possession
in
vs
.
Lastly
,
we
are
thereby
put
in
mind
,
that
we
ought
so
to
beleeue
in
Christ
our
Lord
,
that
we
put
our
trust
and
confidence
in
him
,
and
that
we
rest
throughly
perswaded
,
that
by
him
we
are
throughly
freed
and
deliuered
from
all
euill
.
It
is
not
enough
for
vs
,
or
sufficient
to
saluation
,
to
beleeue
Christ
Iesus
to
be
a
Lord
,
but
we
must
beleeue
him
to
be
our
Lord
.
For
wee
all
knowe
and
beleeue
that
the
Deuill
is
a
Lord
,
and
ruleth
in
the
hearts
of
the
Children
of
disobedience
;
he
is
the
God
of
this
.
World
,
and
a
Prince
that
beareth
great
sway
:
but
wee
doe
neyther
know
nor
beleeue
him
to
be
our
Lord
,
as
we
beleeue
Christ
Iesus
to
bee
the
Lord
of
vs
all
.
Fiftly
,
he
addeth
[
With
your
Spirit
.
]
He
craueth
this
Grace
to
be
with
his
Spirit
:
whereby
he
meaneth
as
much
,
as
if
he
had
said
with
you
;
one
part
of
man
being
named
for
the
whole
,
the
more
principall
part
being
put
for
the
whole
person
.
For
man
consisteth
of
two
essentiall
parts
,
of
Soule
and
Body
.
True
it
is
,
the
Apostle
Paule
doth
sometimes
deuide
man
into
three
partes
;
the
Spirit
,
the
Soule
,
the
Body
;
as
when
he
prayeth
for
the
Thessalonians
;
[
x
](A22481-e116080-b)
x
1
Thes.
5
,
23.
That
their
whole
Spirit
,
and
Soule
,
and
Body
,
should
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
By
the
Spirit
,
he
vnderstandeth
the
mind
,
reason
,
or
vnderstanding
,
which
else-where
hee
calleth
the
[
y
](A22481-e116100-b)
y
Ephe.
4
,
23.
Heb.
4
,
12.
Ephe.
4.
17
,
18.
Spirit
of
your
mind
.
This
is
nothing
else
but
a
faculty
of
the
reasonable
soule
,
which
is
seen
,
in
inuention
and
iudgement
.
By
the
the
Soule
,
he
vnderstandeth
the
inferior
faculties
and
powers
,
as
the
will
,
and
affections
:
both
which
followeth
the
body
,
which
is
the
Instrument
whereby
the
Spirit
and
Soule
do
worke
.
By
the
Spirit
in
this
place
,
is
not
meant
onely
the
minde
,
or
onely
the
Soule
,
but
the
whole
man
is
to
be
vnderstood
;
as
it
is
expounded
Phil.
4.
23.
The
Grace
of
our
Lord
Iesus
Christ
be
with
you
all
.
And
Col.
4
,
18.
Grace
be
with
you
:
yet
he
nameth
the
spirit
,
because
it
is
the
principall
subiect
and
seat
of
grace
.
Sixtly
,
the
Apostle
proceedeth
and
saith
[
Your
spirit
,
]
hee
speaketh
not
to
Philemon
alone
,
saying
,
[
With
thy
Spirit
;
]
but
he
enlargeth
his
heart
,
and
saith
[
With
your
Spirit
,
]
as
speaking
to
many
.
Whereby
wee
are
to
vnderstand
those
to
whom
this
Epistle
is
written
and
deliuered
,
to
wit
;
cheefly
to
Philemon
,
whose
Title
it
beareth
,
and
to
Apphia
his
wife
,
to
Archippus
the
Minister
,
and
to
the
Church
that
was
in
his
house
,
to
all
these
he
wisheth
the
Grace
of
Christ
.
Lastly
,
he
endeth
with
the
word
[
Amen
,
]
which
is
as
much
as
euen
so
,
or
so
be
it
,
or
so
it
shall
be
.
Indeede
it
is
no
part
of
the
former
prayer
,
but
it
betokeneth
and
signifieth
two
things
;
First
,
an
hearty
desire
,
whereby
we
wish
that
we
may
be
heard
,
and
that
God
would
answere
vnto
our
requests
.
Secondly
,
the
certainty
of
our
confidence
,
and
the
confirmation
of
our
Faith
,
whereby
we
trust
that
we
shall
be
heard
.
It
is
an
Hebrew
worde
retained
by
the
Apostles
in
their
Epistles
,
and
in
other
places
,
wherewith
we
are
taught
to
conclude
our
Prayers
withall
,
by
Christ
our
Sauiour
.
It
is
added
,
to
shew
that
we
should
come
with
boldnesse
,
and
beleeue
that
we
shall
obtaine
,
trusting
in
the
truth
of
Gods
promises
.
Written
from
Rome
to
Philemon
,
and
sent
by
Onesimus
a
Seruant
.
It
is
most
likely
,
that
this
Epistle
was
written
and
sent
at
one
and
the
same
time
,
with
that
entituled
to
the
Colossians
,
both
because
the
same
persons
are
named
in
both
the
Epistles
,
the
same
persons
writing
,
and
the
same
persons
sending
salutations
to
others
;
and
both
of
them
in
the
Post-script
,
are
sayde
to
be
sent
by
Onesimus
,
as
it
were
by
a
Carrier
;
only
heerein
resteth
the
difference
,
that
this
Epistle
was
deliuered
to
Onesimus
alone
,
to
bee
carried
to
Philemon
a
priuate
man
;
but
the
other
was
conueyed
by
Tychicus
and
Onesimus
,
to
the
whole
Church
of
the
Colossians
,
whereof
Philemon
and
his
Family
were
but
one
part
.
But
touching
this
subscription
,
as
also
others
in
other
Epistles
,
we
must
vnderstand
that
they
were
added
by
men
,
and
are
no
part
of
the
Cannonicall
Scripture
,
which
is
the
rule
of
our
faith
,
&
to
which
we
must
yeeld
,
without
all
contention
or
contradiction
;
and
from
which
,
we
cannot
appeale
without
intollerable
iniury
to
the
spirit
of
God
.
For
,
howsoeuer
diuers
of
these
Post-scripts
may
be
true
,
yet
it
is
very
plaine
and
euident
,
that
some
of
them
are
false
,
and
manie
of
them
verie
vncertaine
.
Of
this
sort
,
is
the
former
Epistle
to
the
Corinthians
,
which
is
sayde
to
bee
written
from
Philippi
,
and
likewise
to
bee
sent
by
Stephanas
and
Fortunatus
,
&c.
where
two
thinges
are
auouched
,
and
both
of
them
seeme
to
bee
false
.
For
first
,
it
appeareth
[
a
](A22481-e116430-b)
a
1
Cor.
16
,
5.
that
he
was
not
then
ar
Phillippi
a
cheefe
Citty
in
Macedonia
,
that
is
in
Europe
,
[
b
](A22481-e116470-b)
b
1
Cor.
16.
8.
&
19.
but
at
Ephesus
which
is
in
Asia
.
Secondly
,
it
may
be
gathered
,
that
it
was
sent
by
the
hands
of
Timotheus
and
Erastus
,
[
c
](A22481-e116520-b)
c
1
Cor.
16.
10.
partly
out
of
that
Epistle
,
and
partly
out
of
the
Actes
of
the
[
d
](A22481-e116530-b)
d
Acts
,
19.
21
,
22.
Apostles
.
The
like
we
may
say
of
the
Post-script
of
the
latter
Epistle
;
of
both
the
Epistles
to
the
Thessalonians
,
of
both
the
Epistles
to
Timothy
,
of
that
to
Titus
,
and
others
.
And
as
we
shew
that
these
Post-scripts
,
whether
true
or
false
,
were
not
written
by
the
Apostles
,
but
by
some
other
men
after
their
dayes
,
[
e
](A22481-e116590-b)
e
Beza
.
for
the
most
part
either
vnlearned
,
or
not
so
well
aduised
:
so
we
might
affirme
and
confirme
the
same
touching
the
Inscriptions
or
titles
prefixed
and
set
before
the
Epistles
of
Paule
,
Iames
,
and
the
rest
.
For
first
,
both
the
inscriptions
and
subscriptions
,
are
variably
set
downe
in
Coppies
,
that
there
can
no
certainety
be
gathered
out
of
them
,
which
of
them
should
stand
as
Authenticall
.
Secondly
,
some
of
them
haue
both
strange
and
vnfit
Titles
;
as
when
the
seauen
Epistles
,
written
by
Iames
,
Peter
Iohn
,
and
Iude
;
are
called
sometimes
Canonicall
;
and
sometimes
Catholique
Epistles
:
which
are
Names
not
found
in
the
Scriptures
,
and
seeming
derogatory
to
the
rest
of
the
Epistles
,
as
though
none
were
Canonicall
but
they
.
Thus
much
shall
serue
and
suffice
to
giue
warning
,
both
touching
Inscriptions
and
Subscriptions
,
both
which
are
of
one
stampe
,
and
no
part
of
the
pure
word
of
God
:
whereof
more
might
be
spoken
,
if
it
were
eyther
necessary
,
or
profitable
,
or
expedient
.
Secondly
,
when
the
Sonne
of
God
is
called
Iesus
,
wee
obserue
againe
that
he
is
a
perfect
and
absolute
Sauiour
,
the
alone
Sauiour
,
inasmuch
as
the
worke
of
our
Saluation
and
Redemption
is
wholly
and
onely
wrought
out
by
him
,
and
no
part
left
vnfinished
,
and
reserued
for
any
Creature
in
heauen
or
in
earth
:
[
f
](A22481-e116670-b)
f
Acts
4
,
12.
For
among
Men
there
is
no
other
Name
giuen
vnder
Heauen
,
whereby
we
may
be
saued
,
but
by
the
name
of
Iesus
.
And
the
Apostle
saith
.
Heb.
7.
[
g
](A22481-e116700-b)
g
Heb.
7
,
25.
He
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
Let
vs
learne
by
this
Name
,
giuen
to
the
Sonne
by
the
Father
,
and
brought
from
Heauen
by
an
Angell
,
that
in
our selues
we
are
as
lost
Sheepe
,
and
going
astray
.
We
are
wretched
Sinners
,
lying
vnder
the
heauy
wrath
of
God
;
hee
came
to
seeke
and
to
saue
that
which
is
lost
.
Wee
are
Prisoners
,
he
came
to
set
vs
at
liberty
;
we
are
wounded
,
he
came
to
cure
vs
;
we
are
dead
,
hee
came
to
restore
and
reuiue
vs
.
No
man
can
truely
and
with
a
feeling
heart
say
,
Christ
is
my
Sauiour
,
vnlesse
he
finde
,
that
without
him
he
is
vtterly
lost
and
cast
away
.
Againe
,
this
is
a
wonderfull
comfort
to
our
hearts
,
that
beeing
shut
vp
vnder
sinne
and
condemnation
,
the
Lord
had
mercy
vpon
vs
,
and
made
an
euerlasting
Couenant
of
Grace
with
vs
,
that
his
owne
Sonne
shall
bee
our
Redeemer
.
Hence
it
is
that
the
Angels
[
h
](A22481-e116720-b)
h
1
Pet.
1
,
12.
Who
desire
to
looke
into
the
Mysteries
of
the
Gospell
,
so
greatly
reioyced
when
Christ
was
borne
,
and
themselues
sent
to
publish
the
glad
tydings
thereof
.
Luke
2.
[
i
](A22481-e116740-b)
i
Luk.
2
,
10
,
11
Behold
,
I
bring
you
tydings
of
great
ioy
that
shall
be
to
all
the
people
;
that
vnto
you
is
borne
in
the
Citty
of
Dauid
a
Sauiour
,
which
is
Christ
the
Lord
.
If
these
blessed
Spirits
bee
thus
affected
at
the
birth
of
Christ
,
who
came
not
to
bee
a
Sauiour
and
Redeemer
vnto
them
,
because
they
did
want
the
benefit
of
Redemption
:
how
much
more
ought
we
to
reioyce
whom
this
glorious
worke
doth
cheefely
concerne
;
yea
so
much
,
that
if
we
wanted
this
Sauiour
,
it
had
beene
better
with
the
Beastes
of
the
field
,
and
the
creeping
thinges
of
the
Earth
,
and
the
Fishes
of
the
Sea
,
and
the
Fowles
of
the
Ayre
,
then
with
vs
,
with
vs
(
I
say
)
that
were
fallen
from
him
.
For
the
end
of
the
vnreasonable
Creature
,
is
the
ende
of
his
woe
;
but
the
death
of
man
without
a
Mediator
,
is
the
beginning
of
woe
.
Thirdly
,
the
Sonne
of
God
is
called
Christ
,
which
signifieth
as
much
as
annointed
.
In
the
time
of
the
Old
Testament
,
three
sorts
of
men
were
annointed
with
Materiall
Oyle
;
Kings
,
Prophets
,
and
Priests
.
This
Legall
annointing
,
was
a
Type
and
Figure
of
the
annointing
of
Christ
let
is
,
who
[
k
](A22481-e116770-b)
k
Iohn
6
,
17.
was
set
apart
from
all
Eternity
,
to
doe
the
Office
of
a
Media
our
beetweene
GOD
and
Man
,
[
l
](A22481-e116780-b)
l
Psal.
45.
7.
Esay
61
,
1.
Iohn
3
,
34.
and
had
the
fulnesse
of
the
Spirit
powred
into
his
Man-hoode
;
and
therefore
hee
is
a
King
,
to
gather
and
gouerne
his
Church
;
a
Prophet
,
to
reueale
and
teach
the
will
of
his
Father
;
a
Priest
,
to
make
satisfaction
and
intercession
for
the
sinnes
of
his
people
.
From
nence
we
learne
,
that
when
we
are
baptized
into
Christ
,
and
are
called
to
the
profession
of
the
Gospell
,
we
are
after
a
sort
consecrated
and
set
apart
to
bee
[
m
](A22481-e116790-b)
m
Reuel.
1
,
6.
spirituall
Kings
,
spirituall
Prophets
,
and
spirituall
Priests
:
we
haue
the
same
Oyle
of
gladnesse
,
not
indeed
as
he
hath
it
which
is
without
measure
,
but
a
small
pittance
of
it
,
and
a
little
measure
,
whereby
we
are
called
Christians
of
Christ
;
that
is
,
men
annointed
with
the
Oyle
wherewith
Christ
himselfe
was
annointed
,
albeit
in
a
farre
inferiour
degree
.
This
the
Apostle
Iohn
setteth
downe
,
[
n
](A22481-e116810-b)
n
1
Iohn
,
2
,
27.
The
annointing
,
which
ye
receiued
of
him
,
dwelleth
in
you
,
&c.
and
that
same
annointing
teacheth
you
all
thinges
.
Euery
one
pleaseth
himselfe
in
the
title
of
a
Christian
,
all
men
chalenge
the
name
of
Christians
as
their
proper
right
,
and
would
cry
out
of
extreame
wrong
,
to
be
denied
a
portion
in
this
honour
:
but
aske
them
what
Christ
signifieth
,
and
how
themselues
become
Christians
,
they
are
able
to
answeare
nothing
at
all
.
But
let
vs
take
heede
we
doe
not
deceiue
out
owne
heartes
,
and
flatter
our selues
in
a
bare
title
,
when
the
truth
of
the
thing
doth
not
belong
vnto
vs
.
If
a
poore
simple
Begger
that
hath
nothing
but
ragges
and
rents
to
brag
and
boast
himselfe
off
,
should
foolishly
perswade
himsefe
he
were
a
King
,
and
Monarch
of
the
world
,
could
this
vaine
opinion
any
whit
auaile
him
,
or
minister
any
comfort
vnto
him
?
In
like
manner
,
if
we
delight
to
be
called
Christians
,
and
yet
want
the
annointing
of
Christ
,
we
are
as
farre
from
being
true
Christians
,
as
the
former
begger
is
from
being
a
Prince
of
the
earth
.
Wherefore
,
if
wee
will
haue
the
thing
,
with
the
name
,
and
the
truth
,
with
the
title
,
we
must
bee
as
Kings
,
bearing
sway
ouer
our
owne
lustes
,
and
proclaiming
continuall
warre
against
the
Deuill
,
the
World
,
and
the
flesh
.
We
must
thus
raigne
ouer
our selues
,
and
then
we
shall
be
Kings
indeed
.
We
must
be
carefull
to
haue
the
word
dwell
plentifully
in
vs
,
and
endeuour
to
instruct
others
.
We
must
offer
vp
spirituall
sacrifices
acceptable
vnto
the
Father
;
we
must
make
prayers
and
supplications
vnto
him
,
and
resigne
vp
our selues
,
our
soules
and
bodies
to
his
seruice
.
A
carnall
Christian
that
liueth
in
the
flesh
,
is
no
Christian
.
An
ignorant
Christian
that
walketh
in
darkenesse
,
is
no
Christian
.
Such
then
,
as
are
led
by
their
owne
lustes
,
and
carried
away
by
their
owne
corruptions
,
giuing
themselues
ouer
to
all
loosenesse
of
life
,
are
not
spirituall
Kings
,
but
very
Slaues
and
Bond-men
,
nay
the
basest
Vassals
that
breath
vpon
the
earth
.
Such
as
are
blinde
in
the
matters
of
God
,
and
haue
nothing
in
their
mindes
,
but
grosse
ignorance
,
knowing
nothing
of
religion
,
nor
desiring
to
know
nothing
of
the
meanes
of
saluation
,
cannot
bee
spirituall
Prophets
,
but
sottish
persons
,
and
blinde
men
that
are
not
farre
from
falling
into
the
pit
of
destruction
.
Such
as
approach
not
to
the
Throne
of
grace
with
broken
and
contrite
heartes
,
and
call
not
vpon
God
,
are
not
spirituall
Priests
,
but
come
neerer
to
the
prophane
Athiestes
,
who
are
saide
,
not
to
call
vpon
God
,
and
thinke
it
no
profit
to
pray
vnto
him
.
Fourthly
,
let
vs
consider
the
third
title
giuen
to
the
Sonne
of
God
,
hee
is
called
,
our
Lord
:
which
teacheth
vs
to
acknowledge
him
to
be
the
Ruler
and
Gouernour
of
his
Church
,
and
of
euery
particular
member
thereof
.
And
if
he
be
the
Gouernour
and
guide
,
woe
vnto
them
that
will
not
be
ruled
and
gouerned
by
him
.
When
he
perswadeth
vs
to
perfourme
obedience
to
the
morrall
Law
,
he
giueth
this
as
the
reason
[
o
](A22481-e116840-b)
o
Exod.
20
,
2.
I
am
the
Lord
thy
God
.
Thus
doth
the
Prophet
bring
in
the
lord
speaking
vnto
vs
,
[
p
](A22481-e116860-b)
p
Mal.
1
,
6.
If
I
be
your
Lord
,
where
is
my
feare
?
We
must
therefore
conforme
our
willes
to
his
will
,
and
resigne
body
and
soule
to
be
ordered
and
directed
by
him
.
All
men
are
willing
to
acknowledge
Christ
a
redeemer
,
but
not
a
Ruler
:
a
Sauiour
,
but
not
a
Lord
.
Euery
man
would
gladly
and
willingly
haue
a
portion
in
Christes
redemption
,
but
they
regard
not
to
perfourme
him
any
obedience
.
They
are
forward
to
heare
of
this
Mediatorship
:
but
they
take
no
delight
to
heare
of
his
Lord-ship
:
they
loue
not
to
be
vnder
his
dominion
,
they
care
not
for
the
bearing
of
his
yoake
,
they
desire
not
to
yeelde
subiection
to
his
word
.
They
determine
to
make
their
lustes
to
be
their
Lordes
,
and
themselues
seruants
and
slaues
to
their
sinnes
.
These
are
such
as
haue
another
Lorde
set
ouer
them
,
which
ruleth
in
their
hearts
,
to
wit
;
the
Prince
of
darknesse
,
and
the
God
of
this
world
,
his
workes
they
do
,
his
lusts
they
fulfill
,
and
to
him
they
obey
.
These
are
those
enemies
mentioned
by
Christ
,
Luke
19
,
27.
that
will
not
that
he
should
raigne
ouer
them
,
who
in
the
end
shall
be
brought
and
slaine
before
him
.
Wherefore
,
if
euer
we
looke
to
finde
Christ
our
Sauiour
,
let
vs
first
make
him
our
Gouernour
:
if
wee
would
haue
him
be
our
iustification
,
let
him
become
also
our
sanctification
;
if
we
would
haue
him
ease
vs
of
our
burthen
,
and
refresh
vs
of
our
wearinesse
,
we
must
take
his
yoake
vppon
vs
,
and
suffer
our
neckes
to
be
acquainted
with
it
.
Fiftly
,
obserue
that
the
Grace
heere
asked
for
Philemon
and
others
,
to
whom
the
Apostle
wrote
,
is
called
the
grace
of
Iesus
Christ
;
to
teach
vs
that
Gods
graces
and
benefits
come
vpon
vs
thorough
him
,
and
as
nothing
was
made
without
him
that
was
made
,
so
nothing
is
giuen
without
him
that
is
giuen
.
If
then
,
we
would
haue
right
and
interest
in
any
of
the
blessinges
of
God
,
we
must
labour
to
be
in
Christ
,
and
to
haue
assurance
that
wee
are
in
Christ
.
If
we
touch
and
tast
any
of
them
,
and
yet
be
not
ingrafted
into
him
,
we
are
Vsurpers
,
and
no
better
then
Theeues
and
Robbers
;
wee
haue
no
more
right
and
Title
to
any
of
the
Creatures
or
Graces
of
God
,
then
the
Theefe
hath
to
the
true
mans
purse
.
Christ
Iesus
is
heire
of
all
things
,
and
we
by
him
.
For
,
if
[
p
](A22481-e116920-b)
p
Rom.
8
,
17.
we
be
sonnes
,
then
are
we
heyres
,
euen
the
heires
of
God
,
and
heyres
annexed
with
Christ
:
as
for
the
vngodly
,
they
are
Bastards
,
and
not
sonnes
,
and
the
Bastard
cannot
inherit
,
hee
is
barred
from
claiming
any
interest
in
the
inheritance
.
True
it
is
,
such
as
are
out
of
Christ
,
doe
many
times
abound
in
earthly
blessings
,
and
they
enioy
Houses
,
and
Landes
,
and
Temporall
possessions
,
and
they
can
shew
their
Writings
,
and
Conueyances
,
and
Leases
,
&
Deeds
,
and
Euidences
,
how
they
holde
their
inheritances
from
men
:
yet
notwithstanding
all
these
,
in
the
middest
of
them
they
are
miserable
,
and
that
for
three
causes
.
[
q
](A22481-e116960-b)
q
Iob
27
,
16
,
17
,
18.
of
the
Holy-Ghost
,
teaching
that
all
vnregenerate
persons
are
Intruders
,
and
can
lay
no
lawfull
claime
by
the
Law
of
God
,
to
the
thinges
they
possesse
;
and
therefore
,
the
Land-lord
of
the
world
,
may
and
will
thrust
them
out
at
his
pleasure
.
Secondly
,
as
their
right
is
nothing
,
so
they
want
the
right
vse
of
them
.
If
they
had
right
vnto
them
,
yet
had
no
comfortable
vse
of
them
,
it
were
a
great
iudgement
:
but
these
men
haue
neither
.
The
Apostle
teacheth
,
[
r
](A22481-e116980-b)
r
Titus
1
,
15.
that
Vnto
the
pure
,
are
all
things
pure
:
but
vnto
them
that
are
defiled
,
and
vnbeleeuing
,
it
nothing
pure
,
but
euen
their
Minds
and
Consciences
are
defiled
.
There
is
no
peace
to
the
wicked
:
in
the
midst
of
ioy
they
are
in
heauinesse
,
in
the
midst
of
life
they
are
in
death
,
[
s
](A22481-e117000-b)
s
Dan.
5
,
6.
like
Belshazzar
,
who
in
the
middest
of
his
Feast
and
fulnesse
,
saw
the
hand-writing
vpon
the
wall
,
as
a
Prognosticate
of
his
destruction
.
Lastly
,
albeit
they
haue
the
blessings
of
God
,
and
keep
them
in
bondage
,
yet
withall
they
possesse
the
Cursse
of
God
,
which
alwaies
waiteth
vppon
them
,
and
is
ready
to
seize
vpon
them
.
The
Theefe
liueth
alwaies
in
feare
of
the
Iudge
,
and
of
the
day
of
Assises
,
so
doe
these
men
liue
in
continuall
daunger
of
Gods
Iudgement
and
punnishment
,
which
shall
one
day
meete
with
them
.
Sixtly
,
obserue
that
he
desireth
grace
to
rest
in
their
spirits
:
and
albeit
he
meane
heeereby
their
whole
persons
(
as
we
haue
shewed
before
in
setting
downe
the
Interpretation
of
the
wordes
)
yet
heereby
he
assigneth
the
proper
Seat
of
Grace
,
to
be
the
Soule
.
For
the
Grace
of
Christ
,
is
an
inward
and
spirituall
thing
,
and
therefore
taketh
vp
the
inward
and
spirituall
part
of
man
.
Indeed
,
when
once
grace
is
entred
into
the
heart
,
and
sitteth
there
as
a
Queen
to
order
all
our
thoughts
and
affections
,
it
wil
spread
it selfe
through
the
whole
man
,
and
afterward
as
it
were
goe
out
of
the
dores
into
the
outward
actions
.
We
see
heereby
where
grace
is
especially
felt
:
for
as
the
Soule
is
the
subiect
of
it
,
so
the
Soule
hath
the
especiall
feeling
of
it
.
Our
Iustification
and
forgiuenesse
of
sinnes
,
the
peace
of
conscience
which
passeth
all
vnderstanding
is
felt
in
the
Soule
:
yea
,
Glorification
and
eternall
life
throgh
Iesus
Christ
is
felt
in
the
Soule
.
This
teacheth
vs
to
labour
earnestly
[
t
](A22481-e117040-b)
t
Heb.
13
,
9.
to
haue
grace
in
the
heart
,
that
from
thence
it
may
flow
into
all
our
actions
.
It
is
not
enongh
to
haue
gratious
tongues
,
gratious
wordes
,
gratious
mouths
,
we
must
first
haue
grace
within
,
and
giue
vnto
God
our
heartes
.
Nothing
is
more
detestable
to
God
and
man
then
Hypocrisie
:
there
appeareth
grace
without
,
but
there
dwelleth
none
within
:
there
is
great
shew
,
but
little
truth
,
or
rather
no
truth
at
all
.
Lastly
,
obserue
with
me
the
last
word
,
whereby
the
Apostle
shutteth
vp
the
Salutation
and
the
whole
Epistle
,
to
wit
,
[
Amen
.
]
This
is
set
downe
in
a
word
,
and
yet
it
containeth
more
then
the
prayer
it selfe
.
For
in
prayer
we
testifie
our
desire
,
by
this
we
witnesse
our
Faith
.
By
this
we
obserue
that
vnto
our
requests
and
petitions
in
prayer
,
must
be
ioyned
Faith
and
Beleefe
,
that
God
will
grant
the
thinges
craued
.
This
appeareth
in
the
Prophet
,
[
u
](A22481-e117070-b)
u
Psal.
89
,
52.
Psal.
89.
Praised
be
the
Lord
for
euermore
,
So
be
it
,
euen
so
be
it
.
Wee
are
taught
thus
to
shut
vp
our
prayers
,
by
Christ
our
Sauiour
in
that
platforme
which
he
hath
left
vs
.
Thus
the
Apostle
closeth
and
concludeth
his
Epistle
,
[
x
](A22481-e117090-b)
x
2
Cor
,
13
,
13
The
grace
of
our
Lord
Iesus
Christ
,
and
the
loue
of
God
,
and
the
communion
of
the
Holy
Ghost
,
be
with
you
all
,
Amen
.
And
indeed
praier
auaileth
onely
in
them
that
beleeue
:
[
y
](A22481-e117110-b)
y
Iam.
1
,
6
,
and
5
,
16.
It
is
the
prayer
of
faith
preuaileth
much
,
if
it
be
feruent
:
yea
,
we
must
aske
in
faith
and
not
wauer
,
if
we
thinke
to
obtaine
any
thing
at
his
handes
.
From
hence
we
learne
,
that
we
ought
alwaies
to
labour
to
giue
assent
to
Gods
promises
when
we
pray
,
and
to
striue
against
doubting
and
infidelity
.
All
the
promises
of
God
[
z
](A22481-e117140-b)
z
2
Cor.
1
,
20.
are
in
Christ
;
yea
,
and
are
in
him
Amen
,
vnto
the
glory
of
God
through
vs
.
This
we
see
in
the
Father
of
the
Child
possessed
,
Mark
.
9.
When
Christ
Iesus
said
vnto
him
,
[
a
](A22481-e117170-b)
a
Mark
.
9
,
23.
24.
If
thou
canst
beleeue
,
all
thinges
are
possible
to
him
that
beleeueth
:
he
answeared
,
Lord
,
I
beleeue
,
helpe
mine
vnbeleefe
.
To
pray
without
Faith
,
is
not
to
pray
at
all
.
And
to
say
Amen
in
the
end
of
our
prayers
,
and
yet
to
pray
with
doubting
,
and
without
beleeuing
,
is
to
make
a
lie
,
and
to
teach
our
tongues
to
deceiue
our
hearts
.
For
this
is
a
great
iarre
and
discord
,
when
infidelity
is
in
the
heart
,
and
faith
in
the
tongue
:
when
inwardly
we
wauer
,
and
outwardly
the
mouth
vttereth
,
Amen
.
More-ouer
,
so
often
as
we
vse
publike
prayers
,
they
must
be
pronounced
and
deliuered
with
that
plainenesse
,
feeling
,
and
zeale
,
as
that
the
people
,
being
thereby
moued
,
and
their
faith
and
affections
going
with
that
which
is
deliuered
and
prayed
for
,
may
answere
Amen
vnto
that
which
is
desired
.
This
is
it
which
the
Apostle
toucheth
,
1
Cor.
14.
[
b
](A22481-e117190-b)
b
1
Cor.
14
,
15
16.
I
will
pray
with
the
spirit
,
but
I
will
pray
with
the
vnderstanding
also
:
I
will
sing
with
the
spirit
,
but
I
will
sing
with
the
vnderstanding
also
:
Else
when
thou
blessest
with
the
Spirit
,
how
shall
he
that
occupieth
the
Roome
of
the
vnlearned
,
say
,
Amen
at
thy
giuing
of
thankes
,
seeing
he
knoweth
not
what
thou
saiest
.
This
reprooueth
the
Popish
and
Romish
Liturgy
,
that
vse
in
diuine
seruice
a
strange
and
vnknowne
tongue
,
whereby
the
people
are
nuzeled
in
ignorance
,
and
can
receiue
no
[
c
](A22481-e117210-b)
c
1
Cor
14
,
19
,
1●
.
edification
or
instruction
.
And
heereby
consider
the
deepe
deuise
of
the
Deuill
,
how
farre
he
hath
preuailed
in
this
false
Church
.
For
when
he
saw
he
could
not
thus
farre
haue
the
vpper
hand
,
as
vtterly
to
cast
the
word
out
of
the
Church
,
and
to
take
away
the
vse
of
prayer
;
when
he
perceiued
it
to
be
vnpossible
to
roote
out
the
word
of
God
,
and
to
abolish
the
inuocation
of
his
holy
name
,
he
fell
to
worke
another
way
,
and
that
is
,
to
suffer
the
thinges
to
remaine
,
and
to
take
away
the
right
and
profitable
vse
of
them
,
so
that
albeit
the
word
is
read
,
it
is
read
without
knoledge
:
and
albeit
prayers
be
made
,
yet
they
are
made
without
comfort
.
Thus
the
names
of
the
worde
and
prayer
remaining
,
the
benifite
of
them
is
taken
away
.
The
like
we
might
say
of
the
Sacraments
,
especially
of
the
Supper
of
the
Lord
:
they
will
seeme
to
haue
it
,
yet
in
truth
they
want
it
:
to
allow
of
it
,
and
yet
they
destroy
it
and
abolish
it
.
If
the
Deuill
should
vtterly
remoue
these
thinges
out
of
the
way
,
so
that
the
names
,
neither
of
the
word
,
nor
of
prayers
,
nor
of
the
Sacraments
were
heard
among
them
,
all
men
might
discouer
this
deceit
,
no
man
would
easily
be
seduced
by
this
palpable
grossenesse
:
but
he
is
a
more
cunning
worke-man
,
he
can
hide
his
snares
from
being
seene
,
so
that
he
will
not
haue
them
vtterly
remooued
and
renounced
,
that
the
people
might
say
,
we
haue
the
word
reade
vnto
vs
,
wee
haue
good
prayers
saide
among
vs
,
we
haue
the
Sacraments
with
vs
,
yet
all
is
done
in
a
strange
manner
,
the
Priest
vseth
a
strange
tongue
,
and
the
people
are
nurtured
in
strange
ignorance
.
For
the
word
is
heard
ignorantly
,
praiers
are
made
ignorantly
,
and
the
Sacraments
are
receiued
ignorantly
.
The
whole
frame
of
the
Popish
Religion
is
maintained
by
ignorance
.
Thus
much
of
the
generall
obseruations
,
that
might
be
enlarged
and
farther
amplified
,
which
I
haue
briefly
pointed
out
:
and
albeit
all
of
them
be
very
pertinent
,
yet
I
will
in
this
manner
passe
them
ouer
.
Now
let
vs
handle
the
perticular
Doctrine
that
ariseth
from
this
Salutation
.
[
The
grace
of
our
Lord
Iesus
Christ
,
be
with
your
Spirit
,
Amen
.
]
This
is
the
last
clause
of
the
Epistle
,
wherein
he
wisheth
the
same
that
he
did
in
the
beginning
,
to
wit
,
the
grace
of
Christ
.
If
there
had
beene
any
more
notable
or
excellent
blessing
to
craue
and
desire
for
him
then
this
grace
of
Christ
,
no
doubt
he
would
haue
asked
it
,
and
should
haue
obtained
it
for
him
.
Hee
would
haue
made
some
mention
of
it
,
either
in
the
beginning
or
at
the
latter
ending
,
or
in
some
other
place
of
this
Epistle
.
But
seeing
we
finde
no
other
blessing
rehearsed
or
required
,
beside
this
grace
of
Christ
,
it
is
most
certain
the
Apostle
knew
no
greater
or
better
guift
then
this
grace
of
christ
.
And
indeed
,
he
which
nameth
and
commendeth
the
grace
of
Christ
,
doth
except
or
exclude
nothing
which
is
good
for
vs
,
or
profitable
vnto
vs
,
either
in
this
life
,
or
in
the
life
to
come
.
For
the
grace
of
Christ
,
whereby
we
vnderstand
the
free
fauour
of
God
,
which
we
by
no
duties
or
workes
haue
deserued
,
or
can
any
way
deserue
,
comprehendeth
vnder
it
,
as
it
were
within
the
compasse
of
it
,
euery
good
thing
,
and
euery
perfect
guift
.
For
the
spirituall
blessings
of
God
;
as
Remission
of
sinnes
,
Iustification
,
Sanctification
,
and
eternall
Life
,
doe
all
flow
from
this
grace
as
from
a
Fountaine
.
Now
it
is
called
the
grace
of
Christ
,
and
that
fitly
and
worthily
;
because
he
hath
obtained
it
for
vs
,
by
the
price
of
his
owne
precious
bloud
he
hath
deserued
to
haue
the
same
bestowed
vpon
vs
.
For
the
grace
of
God
the
Father
properly
belongeth
vnto
him
,
and
Christ
Iesus
,
his
naturall
sonne
,
in
whom
alone
he
is
well
pleased
,
is
the
Treasure
&
Store-house
of
his
Father
,
by
whose
hand
is
bestowed
whatsoeuer
is
bestowed
vpon
vs
.
[
d
](A22481-e117300-b)
d
Num.
4
,
6
,
23
,
24.
Thus
ye
shall
blesse
the
Children
of
Israell
,
and
say
vnto
them
,
The
Lord
blesse
thee
,
and
keepe
thee
,
the
Lord
make
his
face
shine
vpon
thee
,
and
be
mercifull
vnto
thee
,
The
Lord
lift
vp
his
countenance
vpon
thee
,
and
giue
thee
peace
.
Heere
we
see
what
the
Priests
and
Leuites
were
especially
to
craue
;
to
wit
,
the
fauour
of
God
,
and
his
free
grace
.
This
is
plentifully
prooued
in
the
Psalmes
of
Dauid
,
as
Psal.
4.
[
e
](A22481-e117330-b)
e
Psal.
4
,
6.
Many
aske
,
who
will
shew
vs
any
good
;
but
Lord
,
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
:
where
he
sheweth
,
that
the
multitude
call
for
Riches
,
and
Honour
,
and
Pleasure
,
and
account
them
the
onely
good
thinges
:
but
the
godly
preferre
the
fauour
of
God
before
all
,
and
make
it
their
chiefe
felicity
.
And
in
another
place
,
[
f
](A22481-e117350-b)
f
Psal.
80
,
3.
Turne
vs
againe
,
ô
God
,
and
cause
thy
face
to
shine
,
that
we
may
be
saued
.
The
Church
was
now
in
affliction
,
they
wanted
temporall
blessings
,
yet
their
chiefe
desire
was
,
to
feele
the
louing
countenance
of
God
to
shine
vpon
them
.
This
appeareth
farther
vnto
vs
,
in
the
Lordes
prayer
,
left
vnto
vs
by
Christ
our
Sauiour
,
to
direct
vs
to
pray
:
he
teacheth
and
prescribeth
this
order
vnto
vs
,
that
[
g
](A22481-e117370-b)
g
Mat.
6
,
9.
we
first
of
all
aske
such
thinges
as
concerne
God
and
his
glory
,
and
then
those
thinges
that
belong
to
our selues
.
Thus
are
the
prayers
directed
that
the
Apostle
Paule
maketh
,
and
offereth
vp
for
the
Churches
to
which
he
writeth
,
he
craueth
aboue
all
thinges
grace
and
peace
:
he
desireth
,
that
they
might
haue
[
h
](A22481-e117390-b)
h
Ephe.
1
,
7
,
&
3
,
16.
Collos.
1
,
9.
the
Spirit
of
wisedome
and
of
reuelation
,
that
the
eyes
of
their
minde
may
be
lightned
,
that
they
may
be
strengthened
in
the
inner
man
.
Yea
,
this
is
so
plaine
and
pregnant
a
truth
,
that
the
very
Heathen
in
their
best
meditations
haue
confessed
[
i
](A22481-e117410-b)
i
Virgil.
eclog.
3.
A
loue
principium
.
this
,
that
God
must
haue
our
first
thoughts
,
and
the
beginning
of
all
our
workes
,
who
blesseth
those
that
are
so
begun
,
and
giueth
vnto
them
good
successe
.
If
all
these
Testimonies
,
produced
out
of
the
Old
Testament
,
alleaged
out
of
the
New
,
and
confirmed
by
the
vniforme
consent
of
the
Gentiles
,
be
laide
together
,
wee
may
gather
from
thence
,
that
in
our
praiers
and
iudgements
we
are
to
preferre
and
desire
especially
and
principally
spirituall
things
.
[
k
](A22481-e117460-b)
k
Psal.
4
,
7.
Thou
hast
giuen
me
more
ioy
of
heart
,
then
they
haue
had
,
when
their
Wheate
,
and
their
Wine
,
did
abound
.
The
thinges
of
this
life
are
corruptible
:
the
thinges
of
the
life
to
come
are
incorruptible
.
The
Apostle
Peter
speaking
of
the
inheritance
of
eternall
life
,
calleth
it
[
l
](A22481-e117490-b)
l
1
Pet
1
,
4.
immortall
and
vndefiled
,
and
that
withereth
not
,
reserued
in
heauen
for
vs
.
But
among
the
earthly
Treasures
,
what
more
excellent
then
Gold
?
Yet
he
calleth
it
[
m
](A22481-e117510-b)
m
1
Pet.
1
,
7
,
18.
the
Gold
that
perisheth
:
and
afterward
,
Ye
are
not
redeemed
with
corruptible
thinges
,
as
Siluer
and
Gold
,
from
your
vaine
conuersation
,
but
with
the
precious
bloud
of
Christ
,
as
of
a
Lambe
vndefiled
,
and
without
spot
.
If
then
all
worldly
thinges
,
euen
those
that
be
most
pure
and
precious
,
be
transitory
and
corruptible
,
they
are
not
chiefly
to
be
esteemed
.
[
n
](A22481-e117560-b)
n
Psal.
49
,
6
,
7.
They
trust
in
their
goodes
,
and
boast
themselues
in
the
multitude
of
their
Riches
:
yet
a
man
can
by
no
meanes
redeeme
his
Brother
,
he
cannot
pay
his
ransome
to
God
.
If
riches
(
that
can
doe
much
)
could
doe
this
,
then
the
richest
should
be
the
happiest
:
and
the
poorest
men
should
be
the
most
miserable
.
But
this
standeth
not
with
the
will
and
wisedome
of
God
.
To
this
purpose
the
Prophet
Ezekiell
saith
,
[
o
](A22481-e117590-b)
o
Ezek
,
7
,
19.
Zeph
,
1
,
18.
They
shall
cast
their
Siluer
in
the
streetes
,
and
their
Gold
shal
be
cast
farre
off
:
their
Siluer
and
their
Gold
cannot
deliuer
them
in
tht
day
of
the
wrath
of
the
Lord
:
they
shall
not
satisfie
their
Soules
,
neither
fill
their
Bowels
,
for
this
ruine
is
for
their
iniquity
.
The
rich
man
thinketh
himselfe
fenced
against
all
dangers
of
soule
and
body
,
and
knoweth
not
his
owne
errour
,
and
ignorance
,
and
folly
.
It
is
the
spirituall
Armour
that
gineth
strength
,
it
is
the
spirituall
Graces
of
God
that
doe
defend
vs
:
one
drop
of
them
is
better
then
an
whole
Riuer
or
a
great
Sea
of
earthly
blessings
.
[
p
](A22481-e117630-b)
p
Psal
,
34
,
10.
The
Lyons
doe
lacke
and
suffer
hunger
,
but
they
which
seeke
the
Lord
,
shall
want
nothing
that
is
good
.
He
knoweth
what
is
good
for
vs
,
better
then
we
doe
for
our selues
:
as
the
Father
knoweth
what
is
good
for
the
Childe
,
better
then
the
Childe
doth
,
and
therefote
he
doth
not
say
,
they
shall
want
nothing
,
but
nothing
that
is
good
.
Likewise
,
the
Apostle
,
1
Tim.
4.
[
q
](A22481-e117670-b)
q
1
Tim.
4
,
8.
Godlinesse
is
profitable
vnto
all
thinges
,
and
hath
the
promises
of
this
life
,
and
of
the
life
to
come
.
He
doth
not
say
,
that
riches
are
profitable
to
all
thinges
,
neither
doth
he
affirme
that
they
haue
the
promises
of
this
life
and
of
the
life
to
come
;
but
Godlinesse
hath
those
profits
and
promises
.
So
then
,
if
we
lay
these
thinges
together
and
consider
,
that
the
spirituall
blessings
being
incorruptible
,
and
inuisible
,
and
eternall
,
are
in
themselues
more
excellent
;
that
they
are
of
great
force
and
power
with
God
;
whereas
the
earthly
,
are
vaine
and
transitory
,
weake
,
and
vnable
to
remoue
any
iudgement
,
and
that
Heauenly
blessings
are
causes
of
the
earthly
,
and
companions
with
them
:
we
may
truely
gather
and
collect
from
hence
,
that
it
is
our
duty
to
preferre
and
pray
for
spirituall
things
before
transitory
,
for
heauenly
thinges
before
earthly
,
for
eternall
thinges
before
temporall
.
[
r
](A22481-e117720-b)
r
The
first
reprofe
.
our
affections
are
chiefly
set
vpon
the
world
,
and
our
desires
runne
after
earthly
thinges
.
Such
men
are
wholly
earthly
and
carnall
,
according
to
the
rule
of
our
Sauiour
,
[
s
](A22481-e117730-b)
s
Math
,
6
,
21.
Where
your
treasure
is
,
there
will
your
heart
be
also
.
Such
can
neuer
lift
vp
their
mindes
vnto
Heauen
,
that
account
the
earth
,
and
earthly
thinges
,
their
chiefest
Treasure
:
as
on
the
other
side
,
they
can
neuer
settle
their
desires
and
studies
vpon
the
earth
,
that
esteeme
the
Heauens
and
Heauenly
thinges
their
greatest
Treasures
.
When
the
Stomacke
is
ouerladen
with
meate
and
ouer-burdened
with
the
same
,
there
followeth
an
obstruction
and
stopping
of
the
passages
of
Nature
:
so
the
inordinate
desires
of
the
world
pressing
downe
better
things
,
bringeth
a
forgetfulnesse
of
God
,
and
so
ouerfilleth
the
heart
,
that
it
oppresseth
and
suppresseth
all
care
and
cogitation
of
a
better
life
.
For
euen
as
we
see
,
that
when
the
shadow
groweth
lesser
;
the
heate
groweth
greater
;
but
when
the
shadow
groweth
greater
,
the
heat
groweth
lesser
,
so
it
fareth
and
falleth
out
with
vs
,
when
this
(
world
which
is
but
a
shadow
)
taketh
vp
the
least
roome
in
our
hearts
,
then
the
loue
of
the
world
to
come
,
is
the
greatest
in
vs
:
but
when
this
present
world
and
the
thinges
therein
,
occupie
the
gretest
space
and
place
in
our
heartes
,
then
the
heat
that
was
kindled
in
vs
toward
heauenly
thinges
is
abated
and
diminished
.
These
two
,
the
loue
of
this
world
,
and
of
the
world
to
come
,
are
so
crosse
and
contrary
one
to
another
,
that
they
cannot
rest
and
remaine
in
the
highest
degree
within
vs
,
but
one
cooleth
and
quencheth
the
other
,
one
ouercommeth
and
ouermastereth
the
other
.
We
would
account
him
a
foole
and
destitute
of
ordinary
vnderstanding
,
a
simple
man
or
a
very
Child
,
that
would
preferre
Copper
before
Gold
,
a
graine
of
Barly
before
a
Pearle
or
precious
Stone
,
or
would
make
choise
of
Chaffe
before
the
Wheate
,
or
chuse
the
Huskes
before
the
Corne
,
and
yet
there
are
a
thousand
and
ten
thousand
worse
Fooles
in
the
World
,
which
take
themselues
to
be
great
wise
men
,
prudent
and
politike
men
of
deepe
and
profound
reaches
,
who
would
disdaine
and
scorne
at
it
to
be
accounted
either
Childish
or
foolish
.
Naball
was
[
t
](A22481-e117760-b)
t
1
Sam.
25.
25.
a
rich
man
,
and
no
doubt
tooke
himselfe
and
was
taken
of
others
to
be
a
wise
man
:
yet
setting
his
minde
wholly
vpon
his
goods
,
he
is
called
by
the
Scripture
a
foole
.
The
rich
man
mentioned
in
the
Gospell
,
[
u
](A22481-e117770-b)
u
Luke
.
12
,
16
,
17
,
18
,
19
,
20.
when
his
ground
brought
forth
fruits
plentifully
,
thought
with
himselfe
,
I
will
pull
downe
my
Barnes
and
build
greater
,
and
saide
to
his
Soule
,
Soule
,
thou
hast
much
goods
laid
vp
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
:
but
though
he
were
rich
,
and
therefore
thought
himselfe
wise
,
yet
God
saide
vnto
him
,
O
foole
,
this
night
will
they
fetch
away
thy
Soule
from
thee
,
and
then
whose
shall
those
thinges
be
,
which
thou
hast
prouided
?
Neither
was
this
the
case
and
condition
of
this
man
alone
,
but
it
is
the
case
and
condition
of
euery
one
that
gathereth
riches
to
himselfe
,
and
is
not
rich
in
God
.
This
rich
man
is
dead
and
gone
:
but
hee
hath
left
a
plentifull
of
spring
and
a
great
generation
behind
him
.
Looke
vpon
mens
liues
,
and
see
whether
the
cares
of
this
life
,
be
not
the
first
in
their
thoughtes
,
purposes
,
prayers
,
and
practises
.
Giue
them
enough
of
this
world
,
and
let
him
that
will
,
take
the
world
to
come
.
All
their
study
,
all
their
toyling
and
moyling
is
for
the
red
and
white
earth
,
that
is
,
for
Gold
and
Siluer
,
and
other
trash
of
this
world
,
as
if
they
could
neuer
be
full
of
it
,
as
if
they
would
neuer
be
weary
of
it
,
as
if
they
should
neuer
depart
out
of
it
.
It
is
saide
of
Salomon
Prou.
30
[
x
](A22481-e117820-b)
x
Prou.
30.
15.
The
Horsse-leech
hath
two
Daughters
which
cry
,
bring
,
bring
,
so
is
it
with
these
worldly
minded
men
,
they
can
neuer
be
satisfied
,
they
alwaies
cry
out
for
more
,
they
will
not
be
content
,
they
cannot
say
,
they
haue
enough
.
It
is
a
token
of
a
brood
basely
borne
,
that
respecteth
not
the
inheritance
of
sonnes
:
so
it
is
an
euident
signe
that
wee
are
not
the
sonnes
of
God
,
when
we
minde
not
the
Kingdome
that
the
father
hath
prepared
for
vs
,
and
the
sonne
hath
purchased
vnto
vs
.
The
Beastes
were
borne
and
fashioned
to
looke
downe-ward
:
man
created
after
the
Image
of
God
,
looketh
vpward
and
beholdeth
the
Heauens
.
It
is
a
great
discord
and
iarre
betweene
the
eye
and
the
heart
,
which
should
goe
together
:
when
the
eye
is
cast
vpward
,
and
the
heart
of
man
groweth
downeward
:
the
eye
is
fixed
aboue
,
and
the
heart
delighteth
to
be
alwaies
groueling
vpon
the
ground
,
and
glued
vnto
the
earth
.
Secondly
,
as
this
Doctrine
meeteth
with
their
corruption
that
haue
their
conuersation
below
,
in
the
center
and
bowels
of
the
earth
,
[
y
](A22481-e117850-b)
y
Phil.
3
,
20.
[
y
](A22481-e117860-b)
y
The
2.
reprofe
.
whereas
it
should
be
in
heauen
from
whence
we
looke
for
a
Sauiour
,
euen
the
Lord
Iesus
Christ
:
so
it
reprooueth
such
as
regard
not
the
obedience
to
the
first
Table
,
and
duties
of
piety
and
holinesse
which
are
to
be
perfourmed
immediately
to
God
.
Our
Sauiour
,
speaking
of
the
first
Table
of
the
Law
,
calleth
it
the
first
and
great
commandement
:
first
,
in
dignity
and
order
;
in
dignity
,
because
it
comprehendeth
and
containeth
the
duties
we
owe
to
God
:
In
order
of
Nature
,
because
from
the
loue
of
God
proceedeth
the
loue
to
our
Neighbour
,
Likewise
great
,
because
it
is
of
greatest
waight
and
stretcheth
farthest
,
and
is
chiefly
to
be
respected
of
vs
.
Hence
it
is
,
that
when
an
expounder
of
the
law
asked
him
a
question
,
[
z
](A22481-e117870-b)
z
Math
,
22
,
36
,
37
,
38.
Maister
,
which
is
the
greatest
commandement
in
the
Law
?
He
answered
him
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
minde
,
this
is
the
first
&
the
great
commandement
.
These
precepts
are
first
commanded
,
but
they
are
last
practised
and
least
regarded
.
They
are
called
of
Christ
,
great
:
but
they
are
very
small
and
little
,
in
the
eyes
of
the
greatest
part
and
sort
of
men
.
If
they
lead
an
honest
and
ciuill
life
before
men
,
if
they
deale
iustly
and
truely
with
their
Neighbours
,
they
thinke
all
is
well
,
they
esteeme
themselues
as
perfect
men
,
though
they
liue
ignorantly
,
prophanely
,
and
irreligiously
,
though
they
haue
no
knowledge
of
God
and
of
his
worde
,
though
they
regard
not
his
worshippe
priuatelie
or
publikelie
.
If
they
can
say
,
wee
are
no
Theeues
,
or
Murtherers
,
we
are
not
defiled
with
Fornication
,
and
Adultery
,
we
pay
euery
man
his
owne
,
and
do
as
we
would
be
done
vnto
;
they
suppose
they
beare
as
good
a
Soule
to
God
,
as
the
best
,
and
shall
bee
saued
as
soone
as
any
.
But
aske
them
any
thing
of
the
worship
of
God
,
or
marke
what
their
practise
is
touching
his
worship
,
they
haue
no
loue
to
it
,
they
take
no
delight
in
it
,
their
meditation
is
not
vpon
the
word
,
their
care
is
not
to
sanctifie
the
Sabboath
,
and
consequently
the
duties
which
they
perfourme
toward
men
,
haue
no
right
ground
to
stand
vpon
,
and
therefore
,
though
they
may
bring
profit
to
others
,
yet
can
they
minister
no
comfort
to
themselues
.
The
first
Table
is
the
heart
of
all
Religion
,
and
the
foundation
whereupon
the
duties
of
Righteousnesse
are
builded
.
If
they
proceed
not
from
a
religious
respect
to
God
,
they
are
as
an
house
set
vpon
the
Sand
,
which
wanteth
a
sure
ground-worke
.
[
a
](A22481-e117930-b)
a
1
Tim
,
5
,
8.
If
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
houshold
,
he
denyeth
the
faith
,
and
is
worse
then
an
Infidell
.
The
other
sort
of
care
,
is
a
care
ioyned
with
griefe
and
pensiuenesse
,
and
of
this
the
Apostle
saith
,
[
b
](A22481-e117950-b)
b
1
Cor
,
7
,
32.
I
would
haue
you
without
care
.
This
care
is
an
ouer-great
care
,
disquieting
the
heart
and
maketh
it
bond
to
the
vnrighteous
Mammon
;
this
is
alwaies
to
be
condemned
,
as
that
which
breedeth
in
vs
a
distrust
in
Gods
prouidence
,
and
choaketh
the
loue
of
heauenly
thinges
,
and
therefore
is
hurtfull
and
pernicious
.
This
our
Sauiour
reproueth
in
the
Gospell
according
to
Mathew
,
Chap.
6.
[
c
](A22481-e117990-b)
c
Math
6
,
25.
I
say
vnto
you
,
be
not
carefull
for
your
life
,
what
ye
shall
eate
,
or
what
ye
shall
drinke
,
nor
yet
for
your
Body
what
ye
shall
put
on
,
&c.
Behold
the
Foules
of
the
Heauen
,
for
they
neither
sow
nor
reape
.
Which
of
you
by
taking
care
,
can
adde
one
Cubite
to
his
stature
?
And
why
care
ye
for
Raiment
?
Behold
how
the
Lillies
of
the
field
do
grow
,
and
yet
they
neither
labour
,
nor
spinne
.
Therefore
take
no
thought
what
ye
shall
eate
,
or
what
ye
shall
drinke
,
or
wherewith
ye
shall
be
cloathed
,
for
your
Heauenly
Father
knoweth
that
ye
haue
need
of
all
these
thinges
,
&c.
Wee
haue
the
Lord
to
care
for
vs
,
who
knoweth
our
wants
,
and
the
meanes
how
to
supply
them
.
He
made
all
thinges
before
we
had
our
being
,
to
teach
vs
his
prouidence
.
All
the
Mines
of
Siluer
and
Gold
,
that
lye
in
the
heart
of
the
earth
,
are
his
,
and
at
his
commandement
.
Hence
it
is
,
that
the
Apostle
saith
,
Heb.
13
,
[
d
](A22481-e118010-b)
d
Heb
,
13
,
5
,
6
,
7.
Haue
your
conuersation
without
Coueteousnesse
,
and
bee
content
with
those
thinges
that
ye
haue
:
for
he
hath
said
,
I
will
not
faile
thee
,
neither
forsake
thee
:
so
that
we
may
boldly
say
,
The
Lord
is
mine
helper
,
neither
will
I
feare
what
man
can
do
vnto
me
.
Can
we
therefore
doubt
of
his
succouring
of
vs
,
and
the
supplying
of
our
wants
?
If
we
consider
his
power
,
he
is
God
:
if
his
will
,
he
is
our
Father
.
Will
God
forsake
or
forget
his
Creatures
?
Or
can
a
father
be
vnmindfull
or
vnmercifull
toward
his
Children
?
This
were
to
make
him
no
God
,
no
Father
,
which
is
Blasphemy
and
impiety
.
The
Prophet
Dauid
hauing
himselfe
had
a
long
experience
of
Gods
watchfull
eye
ouer
him
,
teacheth
vs
also
to
depend
vpon
him
,
Psal.
55.
[
e
](A22481-e118040-b)
e
Psal.
55
,
22.
Cast
thy
burden
vpon
the
Lord
,
and
he
shall
nourish
thee
:
he
will
not
suffer
the
righteous
to
fall
for
euer
.
It
is
great
vanity
to
be
ouergreedy
and
gaping
after
the
transitory
thinges
of
this
world
,
to
be
carking
and
caring
in
the
seeking
for
them
,
and
to
eate
the
bread
of
sorrow
in
going
about
them
.
We
should
vse
them
,
as
though
we
vsed
them
not
:
and
enioy
them
,
as
though
we
possessed
them
,
not
.
To
this
purpose
the
Apostle
Peter
saith
,
Chap
,
5.
[
f
](A22481-e118070-b)
f
1
Pet
,
5
,
7
,
Cast
all
your
care
on
him
,
for
he
careth
for
you
.
Wherefore
then
should
we
nourish
immoderate
and
excessiue
cares
in
our
bosomes
,
seeing
we
haue
assurance
of
Gods
care
towards
vs
?
Let
vs
trust
in
him
,
and
be
secure
without
all
distrust
and
feare
.
If
we
haue
spent
our
daies
in
the
following
and
pursuing
after
the
vaine
profits
of
this
life
,
let
vs
bethinke
our selues
what
we
haue
done
,
and
study
to
redeeme
the
time
that
is
to
come
,
and
consider
wherefore
we
were
created
&
redeemed
.
The
things
that
are
seene
are
temporall
,
the
thinges
that
are
not
seene
they
are
eternall
.
Let
vs
aboue
all
preferre
those
thinges
that
are
able
best
to
preferre
vs
.
Let
vs
not
liue
heere
as
men
that
spend
all
their
daies
in
catching
after
feathers
,
and
following
toyes
and
trifles
that
cannot
profit
.
If
we
should
see
a
man
wast
his
yeares
,
from
day
to
day
,
and
from
moneth
to
moneth
,
and
from
yeare
to
yeare
,
and
hauing
liued
forty
or
fifty
yeares
hath
done
nothing
but
catch
after
shadowes
,
runne
after
Butter-Flies
,
follow
after
Gew-gawes
,
or
behold
the
Moone-shine
in
the
waters
,
or
alwayes
looke
downe
vpon
the
earth
,
or
alwayes
blowe
vp
Feathers
in
the
Aire
:
would
we
not
thinke
him
starke
mad
,
and
iudge
him
out
of
his
wittes
?
Euery
man
is
ready
to
accuse
him
of
Madnesse
,
no
man
would
thinke
he
did
him
wrong
to
call
him
so
,
or
craue
pardon
for
that
he
hath
done
.
But
bee
not
too
hastye
to
censure
such
,
and
to
passe
the
sentence
of
Madnesse
vpon
them
,
least
the
Parable
be
applied
to
thy selfe
,
and
be
verified
of
thy selfe
.
The
wise
man
,
who
knew
best
who
are
Fooles
,
and
what
to
iudge
of
folly
,
preacheth
and
proclaymeth
both
in
the
entrance
and
end
of
his
wordes
,
[
g
](A22481-e118090-b)
g
Eccle
,
1
,
2
,
&
12
,
8.
Vanity
of
vanities
,
saith
the
Preacher
,
Vanity
of
Vanities
,
all
is
Vanity
.
If
then
these
things
be
all
vaine
,
nay
;
Vanity
it selfe
:
it
is
more
then
certaine
that
such
as
spend
their
time
,
and
wast
their
years
,
and
consume
their
strength
in
catching
after
these
toyes
,
these
shaddowes
,
these
shewes
,
these
feathers
,
these
follies
,
these
trisles
,
and
spend
more
yeares
in
pursuing
after
these
earthly
thinges
,
then
they
do
houres
in
attaining
Heauenly
thinges
,
may
truely
be
accounted
Fooles
,
or
Mad-men
,
or
sottish
,
or
such
as
are
possessed
with
a
Spirit
of
giddinesse
,
that
runne
vp
and
downe
hither
and
thether
,
and
know
not
what
they
do
.
Wee
vse
commonly
to
pittye
such
as
are
mad
and
beside
themselues
and
out
of
their
right
wittes
.
None
are
farther
out
of
the
way
,
nor
more
destitute
of
true
Wisedome
then
these
men
are
,
that
haue
the
least
care
of
the
best
thinges
,
and
the
greatest
care
of
the
least
thinges
.
Let
vs
beeware
,
least
while
we
thinke
our selues
to
be
wise
,
we
become
starke
fooles
;
while
we
thinke
our selues
spirituall
,
we
be
proued
to
be
carnall
:
and
while
we
loath
madnesse
and
folly
in
others
,
we
loue
madnesse
and
folly
in
our selues
?
Christ
Iesus
instrcting
vs
to
pray
,
[
h
](A22481-e118160-b)
h
Math
,
6.
and
leauing
vs
a
perfect
pattern
how
to
make
prayer
,
both
for
matter
and
method
,
hath
made
this
the
fourth
Petition
,
to
haue
our
daily
bread
giuen
vnto
vs
.
But
we
will
not
pray
after
this
manner
,
we
will
not
obserue
this
direction
,
we
make
this
our
principall
care
,
we
make
it
the
first
Petition
,
nay
;
we
make
it
both
first
and
second
,
the
third
and
sourth
,
the
fift
and
sixt
:
we
make
it
the
beginning
and
the
ending
,
we
set
it
before
and
behinde
,
wee
enter
with
it
,
wee
conclude
with
it
,
wee
make
it
all
in
all
,
to
haue
earthly
blessings
,
and
temporall
commodities
,
and
bodily
necessities
supplyed
vnto
vs
.
What
a
shame
is
it
vnto
vs
,
that
if
we
will
not
know
the
preheminence
of
heauenly
thinges
,
aboue
these
mortall
and
transitory
vanities
,
we
should
be
such
great
strangers
at
home
and
so
ignorant
of
our selues
and
of
those
parts
whereof
we
consist
.
Who
is
so
simple
that
doth
not
vnderstand
,
that
the
soule
is
more
noble
and
excellent
then
the
body
?
If
then
it
be
more
worthy
as
being
a
spirit
,
an
immortall
spirit
:
ought
we
not
in
the
first
place
to
prouide
for
it
?
Ought
wee
not
to
adorne
it
with
all
spirituall
graces
?
Ought
we
not
so
to
quallifie
it
,
as
that
it
may
be
inheritour
of
eternall
glory
?
Let
vs
therefore
affect
the
things
of
certaine
abode
,
and
seeke
after
Wisedome
,
Faith
,
Sanctification
,
and
the
true
Riches
of
the
Spirit
.
If
our
Treasure
be
in
Heauen
,
our
hearts
will
be
there
also
.
Let
vs
lay
vp
and
locke
vp
our
Treasure
in
Immortality
:
let
vs
be
sure
to
lay
a
good
foundation
against
the
time
to
come
.
One
thing
is
necessary
,
this
is
the
good
part
that
shall
not
bee
taken
away
from
vs
.
All
humaine
thinges
are
full
of
vncertainties
,
and
the
meanes
of
their
decaying
and
vanishing
are
manifold
,
the
Rust
,
the
Moth
,
the
Canker
,
the
Theefe
,
beside
a
thousand
other
casualties
that
take
them
away
from
vs
.
It
is
an
holy
and
heauenly
admonition
giuen
vnto
vs
by
Christ
,
Math
,
6.
[
i
](A22481-e118190-b)
i
Math
,
6
,
33.
First
seeke
the
Kingdome
of
God
and
his
Righteousnesse
,
and
then
all
other
thinges
shall
be
ministred
vnto
you
.
This
checketh
and
controlleth
the
preposterous
order
and
bad
practise
of
most
men
in
their
callinges
,
they
set
the
wrong
end
forward
,
they
labour
first
of
all
to
get
wealth
and
wellfare
from
day
to
day
,
and
from
yeare
to
yeare
,
but
neuer
thinke
of
the
roote
of
welfare
,
and
from
what
Fountain
all
earthly
blessings
spring
,
to
wit
;
from
the
grace
of
God
.
Let
vs
imploy
our
paines
to
get
Gods
fauour
,
and
then
transitory
thinges
,
Wealth
,
Peace
,
Honour
,
Liberty
,
and
such
like
will
follow
,
so
farre
as
they
shall
bee
expedient
for
vs
:
otherwise
,
all
our
abundance
shall
turne
to
be
our
bane
,
woe
,
and
destruction
,
all
thinges
shall
be
accursed
vnto
vs
,
our
Table
shall
be
made
a
snare
to
take
vs
and
torment
vs
.
The
grace
of
God
in
Christ
is
sufficient
to
make
a
man
blessed
:
and
without
it
,
all
other
thinges
(
though
we
had
them
in
the
greatest
measure
)
cannot
free
vs
from
cursednes
.
Now
it
is
vnpossible
that
euer
we
shuld
seeke
for
these
gratious
gifts
of
God
,
except
we
feele
our
own
misery
in
the
want
of
them
.
It
is
the
want
of
health
which
we
desire
to
haue
restored
,
&
the
feeling
of
our
disease
which
we
desire
to
haue
remoued
,
that
driueth
vs
to
the
Phisitian
.
And
we
haue
no
promise
to
obtaine
earthly
thinges
,
except
we
seeke
them
as
we
ought
to
seeke
them
,
and
follow
the
right
manner
that
God
hath
left
vnto
vs
to
find
them
.
Many
seeke
after
them
,
and
pray
for
them
;
but
they
do
not
obtaine
,
because
they
aske
amisse
.
It
is
our
duty
,
not
onely
to
pray
for
lawfull
thinges
,
but
also
in
a
lawfull
manner
.
A
man
may
do
a
good
thing
after
an
euill
manner
:
it
is
in
our
actions
,
so
it
may
be
in
our
prayers
.
An
indirect
and
vnsanctified
order
,
may
marre
and
corrupt
a
good
and
godly
prayer
.
To
conclude
therefore
,
let
vs
know
,
that
this
grace
and
fauour
of
God
so
often
remembred
in
Paules
Epistles
,
and
so
often
craued
and
prayed
for
,
to
be
bestowed
vpon
the
Saints
,
is
onely
able
to
giue
satisfaction
and
contentment
vnto
the
soule
to
stay
and
rest
vpon
,
and
therefore
we
ought
aboue
all
other
thinges
to
labour
earnestly
to
feele
it
in
our
hearts
.
Indeed
,
it
seemeth
nothing
and
base
in
his
eyes
that
hath
it
not
:
but
when
a
man
once
knoweth
the
worth
and
value
of
it
,
and
tasteth
the
sweet
comforts
of
it
within
him
,
he
is
ready
to
sell
all
that
he
hath
to
enioy
it
and
retaine
it
,
he
is
content
to
renounce
and
forsake
all
Dignity
and
Honour
,
all
Glory
and
Praise
,
all
Health
and
Beauty
,
all
Friends
and
Fauour
,
all
Wealth
and
Treasure
,
all
Ioy
and
Delight
,
all
Mirth
and
Melody
,
yea
;
Brethren
and
Sisters
,
and
Lands
,
and
Wife
,
and
Children
,
and
all
thinges
that
may
be
deare
vnto
him
,
rather
then
depart
from
this
Iewell
of
grace
,
farre
in
price
aboue
all
the
Iewels
of
this
World
.
It
is
with
vs
in
respect
of
spirituall
thinges
,
as
it
fareth
with
the
buyer
,
while
he
is
in
buying
his
commodity
before
he
is
possessed
of
it
,
according
to
the
discription
of
Salomon
,
Prou.
20.
[
i
](A22481-e118230-b)
i
Prou
,
20
,
14.
It
is
naught
,
it
is
naught
,
saith
the
buyer
:
but
when
he
is
gone
apart
,
he
boasteth
.
He
diminisheth
the
goodnesse
of
it
,
he
saith
it
is
to
much
,
it
is
not
worth
the
money
you
aske
for
it
,
but
when
he
hath
purchased
and
possesseth
it
,
he
praiseth
his
penniworths
,
and
iudgeth
it
better
then
his
money
.
So
is
it
with
all
Heauenly
graces
,
so
long
as
we
are
destitute
of
them
,
we
thinke
them
not
worth
our
labour
and
trauel
,
&
seeking
,
and
enioying
,
we
esteem
euery
houre
too
much
,
that
is
spent
in
following
the
meanes
appointed
to
obtaine
them
,
and
albeit
God
call
vnto
vs
[
k
](A22481-e118250-b)
k
Esay
,
55
,
1
,
2.
to
come
,
to
buy
and
eate
,
to
come
I
say
,
and
buy
Wine
and
Milke
without
Siluer
&
without
mony
,
yet
we
haue
no
eares
to
heare
,
nor
leisure
to
attend
,
nor
harts
to
consider
of
his
calling
.
But
when
once
we
haue
found
them
,
and
know
the
iust
price
and
value
of
them
,
we
would
not
loose
them
for
all
the
World
,
nor
for
a
thousand
worldes
if
they
were
offered
vnto
vs
:
nay
we
are
willing
to
sell
all
we
haue
,
to
haue
them
continue
and
abide
with
vs
,
according
to
the
counsell
of
the
same
Salomon
,
Prou.
23
,
23.
[
l
](A22481-e118280-b)
l
Prou
,
23
,
23.
Buy
the
truth
,
but
sell
it
not
,
likewise
wisedome
,
and
instruction
,
and
vnderstanding
.
Let
vs
therefore
grow
in
loue
with
this
grace
of
God
,
that
we
may
haue
our
hearts
established
with
it
.
Let
vs
do
that
now
which
wee
would
do
at
the
last
gaspe
and
breath
.
Then
we
are
ready
to
renounce
the
World
,
and
to
preferre
one
drop
of
grace
and
faith
before
a
Kingdome
.
Let
vs
now
begin
to
learne
wisedome
,
let
vs
prostrate
our selues
before
the
Throne
of
grace
,
let
vs
neuer
giue
rest
to
our
soules
vntill
we
find
it
,
and
let
vs
sue
vnto
him
that
is
the
Author
and
Fountaine
of
all
grace
,
to
wit
;
Christ
Iesus
,
to
whom
with
the
Father
and
the
Holy
Ghost
be
all
glory
and
praise
for
euer
,
Amen
.
FINIS
.