CHAP.
I.
Verse
1.
Simon
Peter
,
a
Servant
,
and
an
Apostle
of
Iesus
Christ
,
to
them
that
have
obtained
like
precious
faith
with
us
,
through
the
righteousnesse
of
God
,
and
of
our
Saviour
Iesus
Christ
.
Verse
2.
Grace
and
peace
be
multiplied
unto
you
,
through
the
knowledge
of
God
,
and
of
Jesus
our
Lord
.
The
Analysis
.
SUch
kinde
of
writings
,
as
well
Ethnick
or
profane
,
as
sacred
,
are
usually
divided
into
three
parts
,
whereof
the
first
is
,
the
Superscription
,
Salutation
,
and
Preface
.
2.
The
Epistle
it selfe
.
3.
The
Subscription
or
Conclusion
.
But
more
accurately
me
thinks
,
we
may
say
,
that
the
preface
and
conclusion
are
only
adjuncts
of
the
Epistle
,
which
depend
upon
the
Epistle
it selfe
,
and
are
also
usefull
thereunto
.
But
in
this
Epistle
only
one
of
these
adjuncts
is
used
,
namely
,
the
Preface
.
For
there
is
no
subscription
made
,
or
any
such
conclusion
,
as
is
used
in
the
Epistles
of
Paul
,
and
in
the
first
of
Peter
.
The
Preface
is
contained
in
foure
verses
,
and
it
consists
of
two
parts
,
a
salutation
,
and
a
confirmation
of
the
salutation
:
that
in
the
two
first
,
this
in
the
third
and
fourth
verse
.
In
the
salutation
there
are
those
three
things
expressed
,
which
are
in
every
action
;
namely
,
the
agent
,
the
action
it selfe
,
and
the
object
of
it
.
For
so
is
there
the
person
saluting
,
the
persons
saluted
,
and
the
salutation
it selfe
.
The
person
saluting
is
described
,
first
,
by
his
name
adjoyned
.
Secondly
,
by
his
office
adjoyned
,
and
that
both
generall
,
that
he
is
a
servant
of
Jesus
Christ
,
and
speciall
,
that
he
is
an
Apostle
of
his
.
The
persons
saluted
are
described
by
a
speciall
adjunct
,
which
is
in
stead
of
the
forme
,
namely
,
by
faith
:
which
faith
is
set
forth
,
first
,
by
a
comparison
of
the
like
,
that
it
is
like
precious
with
the
faith
of
the
Apostles
.
2.
By
the
principall
efficient
cause
,
God
and
Jesus
Christ
.
3.
By
the
meanes
thereof
,
viz.
righteousnesse
.
The
confirmation
of
the
salutation
containes
,
1.
the
good
that
is
wished
,
which
consists
of
two
parts
,
Grace
,
and
peace
.
2.
The
degree
and
quality
of
this
good
,
be
multiplyed
.
3.
The
helping
cause
of
this
multiplication
of
good
,
which
is
the
knowledge
of
God
and
Iesus
Christ
.
This
is
the
Analysis
.
As
for
the
person
,
he
hath
a
double
respect
.
For
he
is
here
considered
as
the
Author
of
the
Epistle
,
and
also
as
the
Author
of
the
Salutation
:
in
the
former
respect
we
have
these
Doctrines
.
Doct.
1.
The
very
names
of
Christs
famous
Disciples
,
were
heretofore
of
great
force
for
the
confirmation
and
advancement
of
the
truth
in
the
Church
.
For
to
that
end
did
the
Apostles
usually
set
downe
their
names
in
the
Epistles
,
which
they
wrote
unto
the
Churches
.
Vse
.
This
may
bee
for
exhortation
,
that
we
also
according
to
our
abilities
should
labour
so
farre
with
those
amongst
whom
we
live
,
that
our
names
may
be
like
precious
ointment
,
and
may
make
something
for
the
edification
of
others
.
2.
It
may
serve
to
reprove
those
which
so
carry
themselves
,
that
they
are
a
disgrace
to
godlinesse
,
and
to
the
Church
.
In
the
latter
respect
the
person
yeelds
us
this
observation
.
Doct.
2.
The
salutation
of
the
Apostles
and
Ministers
of
God
is
more
highly
to
be
prized
.
Reason
.
Because
it
is
not
only
a
good
and
godly
prayer
,
as
are
the
salutations
of
all
the
faithfull
,
but
it
is
also
a
ministeriall
application
of
the
good
things
which
God
communicates
unto
us
by
them
.
For
it
proceeds
not
only
from
a
pious
affection
,
but
from
their
singular
office
and
duty
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
neglect
or
contemne
such
blessings
,
whether
they
be
publick
or
private
.
Doct.
3.
It
is
an
honourable
title
,
if
a
man
be
rightly
and
deservedly
called
a
servant
of
God
or
Christ
.
Reason
.
Because
the
chiefest
men
in
the
Church
of
God
alwayes
gloried
in
this
title
;
not
only
the
Apostles
and
Prophets
,
but
also
Kings
and
Princes
,
as
we
see
in
David
.
Vse
.
This
may
serve
to
comfort
poore
Christians
that
have
no
titles
whereof
to
boast
.
For
if
they
be
the
servants
of
God
and
Christ
,
they
have
no
cause
to
envie
others
,
or
to
complain
of
their
owne
condition
.
Now
that
it
may
be
knowne
who
are
the
servants
of
God
,
we
must
know
that
there
are
two
things
,
as
it
were
essentiall
to
a
servant
,
1.
To
depend
upon
his
Masters
will
and
pleasure
,
for
direction
in
his
worke
.
2.
To
referre
all
that
he
hath
to
the
use
and
profit
of
his
Master
,
not
to
his
owne
.
So
also
every
faithfull
servant
of
God
,
1
depends
wholly
upon
God
for
the
direction
of
his
life
,
not
upon
himselfe
and
his
owne
counsell
,
nor
upon
the
examples
and
customes
of
the
world
,
much
lesse
upon
the
suggestions
of
the
flesh
and
the
devill
.
2.
He
referres
himselfe
and
all
that
he
hath
to
advance
and
set
forth
the
glory
of
God
.
Doct.
4.
Those
servants
of
Christ
which
are
called
Apostles
,
have
the
chiefest
authority
in
the
Church
of
God
.
For
that
is
the
reason
why
Peter
saith
that
he
is
an
Apostle
of
Jesus
Christ
.
All
the
faithfull
are
Christs
servants
,
but
they
are
not
Apostles
:
even
the
ordinary
Ministers
themselves
,
although
in
a
large
sense
they
may
be
called
Apostles
and
Embassadours
of
Christ
,
yet
not
in
that
sense
as
Peter
,
Paul
,
and
the
like
are
called
.
For
the
word
Apostle
,
in
this
and
the
like
places
,
signifies
not
only
an
Embassage
,
but
a
singular
priviledge
or
prerogative
in
that
embassage
.
Now
the
priviledge
of
the
Apostles
above
other
Ministers
consists
in
these
foure
things
:
First
,
In
the
manner
of
the
embassage
,
viz.
that
they
were
called
neither
of
men
,
nor
by
men
but
immediately
of
Christ
.
Secondly
,
in
the
office
imposed
upon
them
by
vertue
of
this
embassage
,
viz.
that
they
were
chiefly
sent
to
plant
Churches
,
to
feed
and
build
them
up
.
Thirdly
,
in
the
object
whereabout
their
labour
should
be
imployed
,
viz.
that
they
were
sent
not
to
any
one
Church
,
but
to
divers
,
and
for
the
conversion
of
the
whole
world
.
Fourthly
,
in
their
gifts
and
assistance
of
the
Spirit
,
which
alwayes
accompanied
this
their
embassage
,
viz.
because
in
executing
this
their
office
,
as
well
in
preaching
as
in
writing
,
they
were
freed
from
all
errour
.
As
in
the
Creation
of
the
world
God
first
made
light
,
and
afterwards
set
some
lights
in
the
Firmament
of
Heaven
to
give
light
upon
the
Earth
:
So
also
in
the
re-creation
and
restitution
of
the
world
,
God
first
gave
light
in
Christ
himselfe
,
who
was
the
Sonne
of
Righteousnesse
,
as
he
is
called
in
Scripture
,
and
afterwards
ordained
the
Apostles
,
as
great
lights
,
to
bring
this
light
upon
the
Earth
.
And
this
is
it
which
our
Saviour
saith
unto
them
:
Ye
are
the
light
of
the
world
.
Vse
1.
This
may
serve
to
exhort
us
,
to
give
God
thanks
,
that
he
hath
not
left
us
in
darknesse
,
to
wander
at
uncertainties
,
but
hath
set
up
these
shining
lights
for
us
,
by
whose
meanes
we
might
be
directed
unto
heaven
.
2.
To
admonish
us
,
to
observe
also
and
believe
those
things
which
they
have
prescribed
us
.
For
we
must
receive
the
writings
of
the
Apostles
after
the
same
manner
,
as
we
should
receive
Christ
himselfe
,
if
he
were
with
us
on
earth
.
3.
To
refute
the
Pope
,
who
brags
that
he
is
an
Apostle
,
and
hath
Apostolicall
authority
,
(
whereupon
also
he
cals
his
seat
at
Rome
,
Apostolicall
,
)
when
as
he
hath
not
so
much
as
one
of
those
conditions
,
which
are
necessarily
required
to
make
an
Apostle
.
Hitherto
of
the
person
saluting
.
It
followes
now
to
speak
of
the
persons
saluted
,
where
we
have
these
Doctrines
.
Doct.
1.
The
Apostles
wrote
not
properly
to
the
unbelievers
,
but
to
the
Church
.
For
so
here
and
elsewhere
are
they
described
to
whom
the
Epistles
are
sent
.
Reason
.
Because
the
preaching
of
the
Gospell
,
not
the
writing
,
is
the
effectuall
meanes
of
conversion
.
The
writing
and
reading
do
more
properly
serve
for
the
confirmation
and
edification
of
those
that
are
converted
,
then
for
the
first
conversion
.
Vse
.
This
may
serve
to
exhort
,
first
of
all
,
that
they
will
principally
apply
themselves
unto
Sermons
.
Secondly
,
those
that
have
received
some
benefit
by
Sermons
,
that
they
would
also
diligently
apply
themselves
to
the
reading
of
the
Scripture
,
that
they
might
more
and
more
confirme
and
edifie
themselves
.
Doct.
2.
Faith
is
the
proper
marke
of
difference
,
whereby
the
Church
is
distinguished
from
all
other
societies
.
For
therefore
are
the
Christians
here
described
by
faith
,
that
they
may
be
distinguished
from
all
other
men
:
and
the
same
which
in
other
Epistles
are
wont
to
be
called
the
elect
,
the
called
,
the
Churches
of
God
,
those
which
are
in
God
the
Father
,
and
in
Jesus
Christ
,
are
in
this
place
barely
called
the
faithfull
.
Vse
.
This
may
serve
to
admonish
us
,
if
we
will
make
our
calling
and
the
condition
of
our
salvation
sure
,
then
to
labour
especially
to
obtaine
faith
,
and
also
to
increase
it
more
and
more
.
Doct.
3.
The
faith
of
Christians
is
a
most
precious
profession
.
Therefore
it
is
here
called
precious
faith
;
and
in
the
former
Epistle
,
Chap.
1.
v.
7.
faith
is
said
to
be
more
precious
then
gold
that
perisheth
.
Vse
1.
This
may
serve
to
exhort
us
,
to
make
more
account
of
faith
then
of
all
worldly
things
,
according
to
that
of
Ch●ist
:
What
shall
it
profit
a
man
to
gaine
the
whole
world
,
and
lose
his
owne
soule
,
or
faith
?
2.
To
comfort
poore
Christians
which
have
no
possessions
in
this
world
.
For
if
they
have
true
faith
,
they
have
that
which
is
more
excellent
then
silver
and
gold
.
Doct.
4.
The
faith
of
common
Christians
is
as
precious
as
was
the
faith
of
the
Apostles
.
Which
is
not
to
be
understood
of
the
degree
or
quantity
,
but
of
the
nature
or
quality
.
Reason
.
Because
the
faith
of
all
Christians
layes
hold
of
the
same
good
,
viz.
Christ
and
his
benefits
.
Hereupon
Paul
cals
it
common
faith
:
for
as
one
that
is
sick
of
the
Palsie
,
that
taketh
some
precious
thing
with
a
shaking
hand
,
doth
possesse
it
as
well
as
the
other
,
that
is
strong
;
so
the
faithfull
,
though
they
be
weake
,
if
they
do
truly
lay
hold
of
Christ
,
have
him
to
be
their
Saviour
as
well
as
they
that
are
most
strong
.
Vse
.
This
may
serve
to
comfort
weake
Christians
;
for
if
they
have
true
faith
,
though
it
be
but
like
a
graine
of
Mustard
seed
,
they
have
the
same
comfort
that
the
Apostles
themselves
had
.
If
they
be
truly
knit
unto
Christ
,
though
it
be
but
with
a
slender
thred
as
it
were
,
yet
they
hold
Christ
as
well
as
they
that
are
tyed
unto
him
with
the
strongest
cords
:
which
yet
is
not
so
to
be
taken
,
as
if
we
were
not
to
seeke
for
a
stronger
and
surer
faith
;
for
although
the
weake
possesse
the
same
good
that
the
strong
do
,
yet
they
have
not
the
same
fruit
and
benefit
of
this
possession
.
Doct.
5.
The
cause
of
this
precious
faith
is
not
in
any
man
,
but
in
the
righteousnesse
of
God
and
Christ
.
Now
by
righteousnesse
is
not
meant
any
recompence
of
desert
;
but
the
faithfulnesse
and
truth
of
the
promises
,
which
depend
upon
the
meere
goodnesse
of
God
.
And
these
promises
made
unto
Abraham
himselfe
,
that
his
seed
should
be
as
the
starres
of
heaven
,
and
the
sand
of
the
Sea
,
out
of
all
nations
;
and
they
were
afterwards
often
repeated
by
the
Prophets
.
Use
1.
This
may
serve
to
refute
those
,
that
ascribe
it
unto
mans
free
will
;
so
that
first
they
make
the
calling
of
the
faithfull
to
be
uncertaine
,
as
if
the
promises
of
God
could
be
made
void
;
and
then
they
take
away
the
glory
it selfe
of
mans
conversion
from
God
,
and
give
it
unto
man
.
2.
To
exhort
us
,
to
give
God
thankes
,
for
this
so
incomparable
a
good
.
The
Doctrines
that
arise
from
v.
2.
Doct.
1.
All
spirituall
good
things
,
are
contained
in
these
two
words
,
Grace
and
peac●
.
For
by
Grace
is
meant
both
the
free
favour
of
God
,
and
also
the
application
and
manifestation
thereof
in
the
hearts
of
the
faithfull
,
by
the
operation
of
the
holy
Ghost
;
in
the
word
and
Sacraments
.
And
by
peace
is
meant
quietnesse
of
mind
,
which
is
the
fruit
of
grace
.
So
that
Grace
is
the
first
benefit
,
and
Peace
the
last
.
And
therefore
all
benefits
that
passe
betweene
are
included
therein
,
as
in
two
extreames
.
Hereupon
in
all
the
Epistles
almost
the
Apostles
prayer
and
salutation
is
contained
in
these
two
:
To
Timothy
and
Titus
,
he
addes
mercy
also
,
Grace
,
mercy
and
peace
.
But
that
is
only
an
application
of
the
same
thing
,
which
is
signified
by
grace
,
and
for
a
peculiar
reason
is
added
in
those
Epistles
,
because
Timothy
and
Titus
wanted
a
speciall
kind
of
grace
,
in
respect
of
the
service
,
which
they
did
undergoe
in
the
Churches
,
in
regard
of
their
age
,
and
those
divers
temptations
,
whereunto
they
were
obnoxious
in
that
Service
.
In
the
old
Testament
peace
onely
was
usually
wished
in
their
salutations
,
without
any
mention
of
Grace
;
but
yet
grace
also
at
that
time
was
understood
:
But
in
the
time
of
the
new
Testament
,
which
is
the
time
of
grace
,
and
wherein
all
things
are
more
fully
delivered
,
it
was
most
fitting
,
that
grace
should
be
named
in
such
l●ke
salutations
.
Vse
.
This
may
serve
to
exhort
and
direct
us
,
above
all
things
to
wish
grace
and
Christian
peace
unto
all
those
,
to
whom
we
are
well-wishers
.
Doct.
11.
The
desires
of
the
faithfull
are
chiefly
for
those
spirituall
good
things
,
Grace
and
peace
.
Reason
.
The
Reason
of
the
Collection
is
this
,
because
the
Apostle
in
this
beginning
of
the
Epistle
,
labours
to
get
the
good
will
of
those
to
whom
he
writes
,
by
shewing
the
prayer
that
he
had
made
for
them
:
Now
he
could
not
effect
this
,
if
his
prayer
were
not
according
to
their
desire
;
for
if
he
should
have
wished
any
of
those
things
,
that
they
cared
not
for
,
such
a
wish
would
have
done
no
good
with
them
.
Vse
.
This
may
serve
to
exhort
us
all
,
to
examine
our selves
according
to
this
rule
.
For
if
wee
make
no
reckoning
at
all
,
of
the
meanes
and
instruments
of
grace
,
but
doe
reject
or
despise
those
,
that
labour
most
to
procure
this
grace
and
peace
for
us
,
we
have
cause
to
feare
,
that
we
are
yet
farre
from
the
nature
,
and
disposition
of
true
beleevers
.
Doct.
3.
They
which
have
gone
farthest
in
faith
and
grace
,
have
yet
need
of
grace
.
This
is
gathered
therehence
,
that
the
Apostle
wisheth
grace
unto
those
,
that
have
obtained
like
pretious
faith
,
with
the
Apostles
themselves
.
Vse
.
1.
This
may
serve
to
refute
the
Papists
of
their
merits
.
2.
To
exhort
us
to
humility
,
and
continuall
prayer
for
the
grace
of
God
.
Doct.
4.
Without
Grace
,
there
is
no
true
peace
.
Grace
is
the
cause
and
foundation
of
peace
,
peace
the
effect
and
fruit
of
grace
;
it
is
the
inheritance
,
which
Christ
left
unto
his
disciples
alone
,
Iohn
14.
27.
Isay
48.
last
.
For
this
peace
is
not
an
externall
and
worldly
peace
,
but
spirituall
and
internall
.
Before
we
are
partakers
of
grace
,
we
are
called
in
Scripture
,
Gods
enemies
,
so
that
we
doe
wage
a
kind
of
warre
against
God
himselfe
,
and
therefore
also
against
the
Angels
of
God
,
and
other
of
his
creatures
.
Now
by
grace
,
and
by
it
alone
is
peace
made
.
Vse
.
This
may
serve
to
refute
and
reprove
the
folly
of
those
men
,
which
so
please
themselves
,
in
that
outward
quietnesse
which
they
enjoy
,
when
in
the
meane
time
,
they
are
utterly
void
and
ignorant
of
the
grace
of
God
.
Doct.
5.
We
must
seeke
not
only
for
grace
and
peace
,
but
also
for
great
abundance
of
it
.
This
is
gathered
from
that
word
,
Grace
and
peace
be
multiplyed
.
For
the
good
things
of
that
grace
are
such
,
that
they
cannot
be
too
much
:
in
this
there
is
no
sinning
in
excesse
.
Hence
it
is
that
the
Apostle
Paul
alwayes
exhorts
the
faithfull
,
and
prayes
also
that
the
faithfull
may
abound
more
and
more
in
all
grace
.
And
to
the
Ephesians
he
proposeth
the
breadth
,
and
length
,
and
depth
,
and
height
of
this
grace
,
that
they
may
be
rooted
and
grounded
in
it
,
Chap.
3.
verse
18.
Vse
1.
This
may
serve
to
refute
and
condemne
those
,
that
so
rest
in
the
present
grace
which
they
have
,
or
seeme
to
have
,
that
they
looke
for
no
more
.
Such
do
those
men
seeme
to
be
,
that
thinke
they
know
enough
,
beleeve
enough
,
love
enough
,
&c.
And
therefore
they
neglect
both
the
publick
and
the
private
meanes
,
whereby
they
might
be
farther
edified
.
The
state
of
a
Christian
in
this
life
is
a
state
of
building
,
not
perfection
:
therefore
as
he
would
shew
himselfe
to
be
a
foolish
builder
,
that
should
rest
in
the
middle
of
his
worke
,
and
not
make
up
the
perfect
structure
,
so
also
in
a
Christian
life
.
2.
To
exhort
us
to
stirre
up
our selves
,
and
labour
for
more
abundant
grace
and
peace
.
Argument
1.
The
first
argument
may
be
taken
from
the
nature
of
grace
and
peace
,
which
is
such
,
that
he
that
hath
once
tasted
the
sweetnesse
thereof
,
cannot
but
desire
a
fuller
draught
of
it
,
1
Pet.
2.
2.
3.
Desire
the
sincere
milke
,
&c.
Argument
2.
From
the
imperfect
degree
,
that
we
have
yet
attained
:
We
are
for
the
most
part
,
as
new
borne
babes
,
as
the
Apostle
speakes
in
the
same
place
.
Argument
3.
From
the
will
of
God
,
to
whom
nothing
is
more
acceptable
,
then
that
we
should
seeke
for
plenty
of
his
grace
,
Isay
55.
2.
Prov.
9.
Argument
4.
From
the
sinne
or
guilt
,
which
followes
the
neglect
of
that
duty
.
For
as
amongst
men
,
if
one
should
set
before
us
most
precious
wares
,
and
should
commend
them
,
and
also
offer
them
freely
unto
us
,
he
could
not
but
take
it
ill
,
if
we
should
refuse
them
:
so
much
more
may
we
think
that
Gods
anger
is
incensed
towards
those
,
that
neglect
and
despise
the
riches
of
this
grace
,
that
he
hath
set
before
them
and
commended
unto
them
.
Doct.
6.
God
is
the
only
author
of
grace
and
peace
.
This
is
gathered
from
1
Peter
5.
10.
God
is
called
the
author
of
all
grace
.
Hence
by
a
kinde
of
appropriation
he
is
called
the
God
of
grace
,
as
in
another
place
he
is
called
the
Father
of
mercies
,
and
God
of
all
consolations
;
and
grace
also
in
this
signification
is
called
the
grace
of
God
;
so
also
of
peace
we
finde
in
Scriptures
,
that
God
is
called
the
God
of
peace
,
and
true
peace
is
every
where
called
the
peace
of
God
.
Vse
1.
This
may
serve
to
refute
all
the
Papists
,
that
manifest
the
contrary
both
in
their
words
and
practise
.
For
they
are
wont
to
call
the
blessed
Virgin
the
Mother
of
grace
:
so
also
they
runne
unto
her
and
to
other
Saints
,
as
if
they
were
the
authors
of
grace
and
peace
.
2.
To
instruct
and
confirme
us
in
this
truth
,
that
the
bestowing
of
grace
and
peace
depends
upon
the
meere
good
will
and
pleasure
of
God
.
For
when
God
is
called
the
God
of
grace
,
it
is
meant
also
that
he
is
the
Lord
of
grace
,
who
can
according
to
his
good
pleasure
give
it
to
whom
he
will
,
and
deny
it
to
whom
he
will
.
This
is
gathered
from
1
Thess.
5.
23.
and
2
Thess.
3.
16.
for
he
that
in
the
former
place
is
called
the
God
of
peace
,
in
the
latter
is
called
the
Lord
of
peace
.
Therefore
when
we
see
that
grace
&
peace
is
granted
unto
some
,
&
denied
unto
others
,
we
should
rest
satisfied
in
the
good
will
of
God
,
according
to
the
example
of
Christ
,
Matth.
10.
For
by
so
doing
we
give
glory
to
God
,
as
is
evident
.
3.
To
exhort
us
,
to
pray
unto
this
great
God
to
give
us
grace
and
peace
.
Doct.
7.
Jesus
Christ
is
the
beginning
of
all
grace
and
peace
.
God
is
the
first
and
principall
author
,
and
so
also
Christ
,
as
he
is
God
:
but
as
he
is
God
and
man
,
our
Mediatour
,
so
he
is
the
beginning
ordained
by
God
,
as
the
head
,
from
whom
all
grace
is
to
be
derived
unto
his
members
,
as
into
the
vessels
of
grace
;
so
that
God
is
as
it
were
the
first
and
principall
fountaine
,
Christ
as
the
secondary
fountaine
,
in
whom
is
hid
all
grace
that
is
to
be
given
unto
the
faithfull
,
and
the
faithfull
themselves
are
the
vessels
that
draw
and
receive
this
grace
,
which
runnes
into
them
from
these
fountaines
,
and
the
word
and
Sacraments
are
as
the
channels
.
Vse
.
This
may
serve
to
informe
us
of
the
manner
,
how
we
should
seeke
for
grace
,
viz.
that
we
should
alwayes
go
unto
God
in
Christ
,
because
extra
Christum
,
out
of
Christ
,
he
is
unto
sinners
not
a
God
of
grace
and
peace
,
but
of
vengeance
,
and
a
consuming
fi●e
.
Doct.
8.
True
faith
is
the
instrumentall
cause
of
grace
and
peace
,
and
of
the
multiplying
of
both
,
whereby
it
is
derived
unto
us
.
Reason
.
Because
by
knowledge
in
this
place
is
meant
faith
.
For
it
is
not
meant
a
bare
knowledge
,
but
something
more
,
which
followes
this
knowledge
,
therefore
it
is
not
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
an
acknowledging
.
2.
Thereby
is
meant
an
effectuall
knowledge
,
such
as
there
is
no
other
taught
us
in
the
Scriptures
,
but
faith
.
Now
faith
is
signified
by
the
name
of
knowledge
,
because
by
the
hearing
and
knowledge
of
the
word
it
is
usually
begotten
in
us
.
And
faith
is
called
the
instrument
of
grace
,
not
as
it
is
in
God
himselfe
,
willing
,
intending
,
and
ordaining
spirituall
good
things
unto
us
,
for
so
grace
is
the
cause
of
faith
;
but
as
the
sense
,
fruit
and
knowledge
of
this
grace
is
communicated
unto
us
.
For
faith
is
so
the
fruit
and
effect
of
grace
,
that
it
hath
the
first
place
,
and
is
the
instrumentall
cause
of
all
following
grace
.
And
this
efficacy
it
hath
in
respect
of
the
object
,
which
it
layes
hold
of
,
Iesus
Christ
,
because
as
we
said
before
,
he
is
the
beginning
of
all
grace
,
so
that
as
Adam
was
the
beginning
of
nature
and
the
corruption
thereof
,
and
that
relation
which
we
have
unto
Adam
by
naturall
generation
,
makes
us
partakers
both
of
his
nature
and
corruption
:
so
Christ
was
made
the
beginning
of
life
spirituall
,
and
grace
,
and
that
relation
of
faith
which
we
have
unto
Christ
in
our
regeneration
,
makes
us
partakers
both
of
the
life
and
grace
which
is
in
Christ
.
Vse
.
This
may
serve
to
exhort
us
,
1.
To
have
a
speciall
care
of
our
faith
,
if
we
would
not
be
destitute
of
all
the
grace
and
peace
of
God
.
This
is
it
which
the
Apostle
saith
elsewhere
,
above
all
,
take
the
shield
of
faith
,
that
is
,
above
all
things
get
faith
,
Ephes.
6.
16.
This
is
it
which
is
often
pressed
,
By
faith
we
are
saved
,
by
faith
we
stand
,
by
faith
we
obtaine
the
victory
,
&c.
2.
To
labour
also
for
the
increase
of
faith
,
if
〈◊〉
desire
the
increase
of
grace
and
peace
.
For
grace
is
multiplyed
by
the
multiplying
of
faith
,
and
the
knowledge
of
God
.
As
in
a
house
,
which
is
inlightned
by
the
Sunne
,
the
more
the
windowes
stand
open
,
the
more
it
is
filled
with
light
:
so
also
in
us
,
the
more
our
faith
is
increased
,
the
more
is
grace
and
peace
increased
in
us
.
Let
that
therefore
be
our
daily
prayer
,
which
was
Christs
Disciples
,
Lord
increase
our
faith
.
Verse
3.
According
as
his
Divine
power
hath
given
unto
us
all
things
that
pertaine
unto
life
and
godlinesse
,
through
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
.
The
Analysis
.
THe
scope
of
the
Apostle
in
this
verse
is
to
confirme
the
faith
of
Christians
touching
the
multiplying
of
grace
and
peace
through
the
knowledge
of
God
,
which
he
had
wished
unto
them
in
the
former
verse
.
And
the
argument
is
taken
from
the
comparing
of
things
alike
,
as
that
particle
,
According
as
,
intimates
unto
us
.
The
things
compared
are
.
1.
The
giving
of
peace
and
grace
;
and
2.
The
consequent
multiplying
of
them
.
And
of
these
he
shewes
that
there
is
the
same
reason
,
both
in
respect
of
the
principall
cause
,
and
the
lesse
principall
or
instrumentall
cause
;
so
that
the
whole
argument
runs
after
this
manner
;
If
God
and
our
Lord
Iesus
Christ
will
give
unto
us
grace
and
peace
through
the
knowledge
of
him
,
then
will
he
also
multiply
unto
us
the
same
gifts
by
the
same
:
But
the
former
is
true
:
Therefore
the
latter
.
The
Assumption
is
contained
in
verse
3.
And
it
is
not
barely
set
downe
,
but
with
an
illustration
,
although
he
addes
some
things
to
confirme
the
reason
it selfe
and
our
faith
.
For
in
stead
of
grace
and
peace
the
Apostle
here
puts
things
necessary
unto
life
and
godlinesse
;
and
in
the
second
place
glory
and
vertue
:
like
as
by
life
and
glory
he
meanes
the
same
thing
,
that
he
did
before
by
peace
,
though
in
a
different
respect
:
so
also
by
godlinesse
and
vertue
he
means
the
same
thing
that
he
did
before
by
grace
.
The
principall
cause
of
this
gifting
he
explains
by
the
power
which
he
hath
,
which
he
cals
divine
;
the
instrumentall
he
explaines
by
the
object
thereof
,
namely
,
Christ
.
For
he
argues
from
a
singular
effect
,
which
doth
most
of
all
pertaine
to
the
thing
it selfe
,
namely
to
our
calling
,
glory
and
vertue
.
The
Doctrines
arising
herehence
.
Doct.
1.
Life
and
glory
are
contained
in
Christian
peace
.
For
the
condition
,
that
Christians
are
made
partakers
of
by
peace
,
is
called
life
in
respect
of
that
inward
and
permanent
principle
of
the
most
perfect
operations
,
wherein
consists
mans
felicity
,
which
is
given
unto
all
the
faithfull
.
And
it
is
called
glory
in
respect
of
the
compleat
happinesse
,
which
flowes
from
that
principle
,
and
shall
in
its
due
time
also
appeare
with
outward
splendour
.
Vse
1.
This
may
serve
to
informe
and
instruct
us
,
not
to
think
meanely
or
contemptibly
of
the
condition
of
faithfull
Christians
,
but
to
judge
aright
according
to
the
nature
of
the
thing
,
viz.
that
the
only
life
and
chiefest
glory
is
proper
to
them
.
2.
To
exhort
us
,
to
preserve
faith
,
grace
,
and
Christian
peace
before
all
worldly
things
,
yea
,
before
this
present
life
it selfe
,
and
the
glory
thereof
,
because
by
our
faith
we
shall
obtaine
a
farre
more
perfect
life
and
glory
,
according
to
that
of
Christ
,
He
that
loseth
his
life
,
shall
finde
and
obtaine
a
farre
better
life
.
Doct.
2.
Christian
grace
brings
with
it
godlinesse
and
vertue
.
For
the
same
thing
is
called
grace
,
which
is
the
effect
of
Gods
favour
;
it
is
called
godlinesse
,
as
it
hath
God
for
its
object
:
and
it
is
called
vertue
,
as
it
perfects
a
man
in
operation
.
Vse
1.
This
may
serve
to
instruct
us
,
not
to
boast
of
the
grace
of
God
,
unlesse
we
shew
it
by
our
godlinesse
and
vertue
.
2.
To
reprove
and
condemne
those
,
that
either
out
of
presumption
or
fe●ned
simulation
,
do
either
separate
grace
from
godlinesse
,
or
grace
from
vertue
,
or
vertue
from
either
.
Doct.
3.
All
things
necessary
unto
life
and
godlinesse
are
given
by
God
unto
the
faithfull
.
Now
to
make
a
gift
perfect
3
things
are
required
.
1.
That
the
gift
which
is
given
be
made
the
receivers
,
or
his
to
whom
it
is
said
to
be
given
;
for
otherwise
it
is
not
a
gift
,
or
a
thing
actually
given
,
but
potentially
only
.
2.
That
●t
be
made
his
absolutely
or
irrevocably
,
not
conditionally
,
that
the
gift
it selfe
should
depend
upon
a
condition
.
3.
That
the
giver
be
moved
for
no
other
cause
to
give
,
but
to
shew
and
exercise
his
bounty
and
liberality
.
the
more
perfectly
and
purely
these
conditions
are
found
in
any
gift
,
the
more
perfect
and
pure
is
the
gift
.
Now
all
these
do
most
exactly
agree
to
those
gifts
of
God
,
which
pertaine
unto
life
and
godlinesse
.
As
for
example
,
Christ
is
said
to
be
given
for
us
,
and
also
given
unto
us
:
the
holy
Ghost
hath
that
name
as
it
were
appropriated
unto
him
,
that
he
is
the
gift
of
God
:
faith
and
repentance
are
expresly
called
the
gift
of
God
.
Vse
1.
This
may
serve
to
instruct
us
,
against
the
error
of
those
,
that
will
not
take
such
like
good
things
as
a
gift
,
but
teach
us
that
we
must
seeke
for
them
by
our
own
merits
;
for
as
the
Apostle
saith
If
of
grace
,
then
not
by
workes
,
for
othe●wise
grace
were
not
grace
:
so
may
we
also
say
;
if
of
gift
,
then
not
by
workes
,
for
otherwise
the
gift
would
be
no
gift
.
2.
To
admonish
us
,
throughout
our
whole
life
to
seeke
for
such
good
things
after
that
manner
as
is
agreeable
to
their
nature
,
that
is
,
to
ask
,
pray
,
and
supplicate
for
them
,
&c.
And
in
the
second
place
to
use
all
our
endeavour
to
shew
our selves
thankfull
unto
God
for
such
divine
gifts
.
4.
Hee
gives
these
spirituall
gifts
unto
us
by
his
Divine
Power
.
His
Divine
Power
haeth
given
unto
us
all
things
,
as
it
is
in
the
text
:
the
like
hereunto
is
that
in
the
first
Epistle
,
c.
1.
v.
5.
Ye
are
kept
by
the
power
of
God
through
faith
unto
salvation
.
And
Christ
tels
us
,
Matth.
19.
26.
With
men
this
is
unpossible
,
but
with
God
all
things
are
possible
:
where
we
are
expresly
taught
,
that
salvation
and
spirituall
good
things
are
given
unto
us
by
the
power
of
God
,
to
whom
all
things
are
possible
,
that
is
,
his
omnipotency
,
Ier.
31.
35.
Thus
saith
the
Lord
,
which
giveth
the
Sunne
,
&c.
Reason
.
Because
such
a
power
is
necessarily
required
to
bring
this
to
passe
,
by
reason
of
those
strong
impediments
,
which
withstand
and
crosse
this
worke
.
For
so
Christ
tels
us
,
that
the
Devill
as
a
strong
man
holds
his
palace
,
till
a
stronger
then
he
comes
upon
him
and
overcomes
him
,
and
takes
from
him
all
his
armour
wherein
he
trusted
,
Luke
.
11.
21
,
22.
This
is
also
fully
explained
by
the
Apostle
,
Ephes.
4.
8.
When
he
ascended
up
on
high
,
he
led
captivity
captive
,
and
gave
gifts
unto
men
.
Where
he
shewes
that
gifts
are
given
unto
us
by
that
very
power
,
whereby
captivity
is
led
captive
.
It
is
expresly
said
Ephes.
1.
19.
that
it
is
the
exceeding
greatnesse
of
Gods
power
,
which
worketh
in
us
by
the
might
of
his
power
,
and
Verse
20.
the
same
power
whereby
Christ
was
raised
from
the
dead
.
Vse
1.
This
may
serve
to
refute
the
Remonstrants
and
such
like
men
,
that
deny
faith
to
be
begotten
in
us
,
and
our
conversion
to
be
wrought
by
Gods
almighty
power
.
For
they
make
grace
only
morally
perswading
,
that
may
be
resisted
,
impotent
,
and
consequently
uneffectuall
.
2.
To
comfort
the
weake
and
all
the
faithfull
,
in
that
they
have
no
reason
too
much
to
feare
the
gates
of
hell
,
because
they
have
the
gates
of
heaven
making
with
them
:
although
they
must
wrestle
not
only
against
flesh
and
blood
,
but
against
principalities
and
the
powers
of
the
world
,
&c.
Ephes.
6.
12.
Yet
they
have
a
divine
power
,
farre
beyond
all
those
enemies
,
to
uphold
them
in
this
wrestling
.
3.
To
exhort
us
,
1.
To
behave
our selves
stoutly
,
and
shew
our selves
men
in
the
cause
of
God
,
answerable
to
so
Divine
a
Power
,
as
he
is
ready
to
afford
unto
us
.
2.
To
give
God
thankes
,
that
hath
not
left
us
in
our
owne
infirmities
to
be
exposed
as
a
prey
unto
our
enemies
,
but
by
his
divine
power
helpes
our
infirmities
.
Doct.
5.
This
Divine
Power
is
the
power
of
Christ
himselfe
.
Vse
1.
This
may
serve
to
confirme
our
faith
,
touching
Christs
divine
nature
.
For
the
divine
power
is
not
separated
from
the
divine
nature
.
2.
To
comfort
us
,
that
he
who
so
loved
us
,
that
he
gave
himselfe
for
us
,
hath
such
sufficient
strength
to
perfect
our
salvation
.
He
useth
this
argument
to
comfort
his
Disciples
.
Iohn
10.
28
,
29
,
30.
Doct.
6.
Christ
gives
us
these
things
by
his
divine
power
,
when
he
doth
effectually
call
us
,
through
the
knowledge
of
him
that
calleth
us
.
Vse
.
This
may
serve
to
exhort
us
,
to
apply
our selves
with
feare
and
reverence
unto
the
meanes
of
our
calling
,
because
Christs
divine
power
is
shewed
therein
.
Doct.
7.
The
consideration
of
the
end
whereunto
we
are
called
in
Christ
,
should
build
us
up
in
faith
,
hope
,
and
all
those
things
which
pertaine
unto
life
and
godlinesse
.
Therefore
the
Apostle
here
puts
us
in
minde
,
that
he
hath
called
us
to
glory
and
vertue
;
so
in
the
former
Epistle
,
c.
5.
v.
10.
who
hath
called
us
unto
his
eternall
glory
,
&c.
To
that
purpose
the
Apostle
Ephes.
1.
18.
earnestly
prayes
for
the
Ephesians
,
that
the
eyes
of
their
understanding
may
be
enlightned
,
to
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
,
&c.
Now
this
consideration
is
of
great
force
for
these
reasons
.
Reason
1.
Because
it
is
an
argument
confirming
our
faith
,
whilest
we
thus
thinke
with
our selves
:
If
God
hath
called
us
unto
glory
,
then
there
is
no
doubt
,
but
that
he
will
in
due
time
bring
us
unto
glory
,
and
in
the
meane
time
keepe
us
in
the
way
that
leadeth
thereunto
.
2.
Because
it
is
an
argument
whereby
we
are
stirred
up
to
labour
for
vertue
,
whilest
we
thus
thinke
with
our selves
:
if
we
are
called
unto
glory
and
vertue
,
we
must
not
carry
our selves
sordidly
and
basely
,
defiling
our selves
with
the
pollutions
of
the
flesh
,
like
Swine
wallowing
in
the
mire
,
but
as
it
becomes
such
a
calling
.
Doct.
8.
There
is
the
same
reason
of
this
calling
and
the
first
gift
of
grace
,
that
there
is
of
the
multiplying
of
all
grace
and
peace
.
For
they
are
alike
free
,
they
do
depend
alike
upon
the
divine
power
,
they
are
alwayes
knit
and
linked
together
:
this
followes
from
the
connexion
of
verse
3.
with
the
second
.
Vse
.
This
may
serve
to
comfort
us
,
as
it
is
set
forth
,
Phil.
1.
6.
That
he
which
hath
begun
a
good
works
in
us
,
will
performe
it
untill
the
day
of
Christ
.
Verse
4.
Whereby
are
given
unto
us
exceeding
great
and
precious
promises
,
that
by
these
you
might
be
partakers
of
the
divine
nature
,
having
escaped
the
corruption
that
is
in
the
world
through
lust
.
The
Analysis
.
THe
Apostle
had
before
confirmed
his
prayer
and
the
hope
of
the
faithfull
,
touching
the
multiplying
of
grace
and
peace
,
by
the
comparing
of
things
alike
,
that
is
,
from
the
giving
of
all
things
which
are
necessary
unto
life
&
godlinesse
.
Now
he
confirmes
and
proves
the
assumption
also
,
touching
the
giving
of
things
necessary
to
life
and
godlinesse
.
And
the
argument
is
taken
from
the
testimony
of
God
,
that
is
,
from
Gods
promises
:
for
his
promise
is
a
testimony
of
the
good
that
he
will
bestow
.
Now
while
the
Apostle
disputes
from
the
promises
to
the
gifts
promised
,
he
disputes
from
the
testimony
to
the
things
testified
,
which
kinde
of
argumentation
he
doth
sufficiently
intimate
,
when
he
puts
the
things
promised
in
stead
of
the
promise
.
And
the
things
promised
are
thus
explained
;
1.
In
generall
,
by
two
adjuncts
,
that
they
are
exceeding
great
and
precious
,
that
is
neither
concerning
small
things
,
or
things
of
little
moment
,
nor
concerning
things
,
that
we
have
nothing
to
do
with
,
or
are
little
to
be
esteemed
by
us
,
but
things
of
exceeding
great
weight
,
and
of
exceeding
great
price
.
2.
In
speciall
,
by
those
effects
,
which
are
contained
in
these
things
promised
,
and
they
are
two
.
First
,
A
lifting
up
of
the
faithfull
to
perfection
,
which
is
explained
by
a
likenesse
unto
the
divine
nature
.
Secondly
,
A
freeing
of
them
from
corruption
,
which
is
set
forth
by
the
subject
and
the
cause
thereof
.
The
subject
is
the
world
,
the
cause
is
lust
or
concupiscence
.
The
Doctrine
arising
herehence
.
Doct.
1.
Gods
promises
carry
in
them
the
vertue
of
a
gift
.
Reason
.
Because
they
make
the
thing
promised
certainly
to
belong
unto
those
,
to
whom
it
is
promised
.
For
although
it
be
not
yet
actually
in
their
possession
,
yet
it
is
that
power
that
is
certainly
produced
into
act
.
The
cause
is
,
1.
The
truth
of
God
that
promiseth
.
2.
The
Divine
Power
which
accompanieth
Gods
promises
,
wherof
mention
was
made
in
the
former
verse
.
Vse
1.
This
may
serve
to
refute
those
that
make
Gods
promises
wholly
to
depend
upon
mans
will
.
2.
To
comfort
all
the
faithfull
,
that
they
may
be
of
good
courage
,
and
have
a
firme
hope
in
the
good
things
that
are
promised
by
God
.
Doct.
2
Gods
promises
are
of
things
exceeding
great
.
Hence
it
is
that
the
Scripture
often
speakes
of
the
wondrous
things
of
Gods
word
,
Psal.
119.
18.
And
it
evidently
appears
by
the
things
themselves
,
if
they
are
well
weighed
and
considered
;
whether
we
look
unto
the
divine
properties
which
breake
forth
in
the
things
promised
,
or
their
divine
effects
.
For
wonderfull
is
the
mercy
,
and
power
,
and
providence
whereupon
they
depend
;
and
the
effects
also
are
wonderfull
,
for
many
of
them
are
such
,
that
they
do
so
transcend
mans
capacity
,
that
they
seeme
unto
many
utterly
unpossible
and
incredible
:
as
the
resurrection
,
immortality
,
and
life
everlasting
.
Vse
1.
This
may
serve
to
condemne
the
stupidity
of
those
,
that
are
nothing
moved
or
taken
with
these
things
that
are
so
great
and
wonderfull
.
2.
To
exhort
us
,
to
labour
and
strive
in
our
prayers
with
David
,
that
our
eyes
may
be
more
and
more
opened
,
to
be
able
to
see
the
wonderfull
nature
of
them
.
Doct.
3.
Gods
promises
are
as
precious
unto
us
,
as
they
are
great
in
themselves
.
So
they
are
distinguished
:
for
if
God
had
promised
that
he
would
make
another
World
,
yet
so
,
as
that
it
should
nothing
pertaine
unto
us
,
this
indeed
had
been
an
exceeding
great
promise
,
but
nothing
precious
unto
us
;
but
when
he
so
promised
a
world
to
come
,
wherein
immortality
and
great
glory
shall
dwell
,
as
that
we
should
possesse
it
,
this
promise
is
as
precious
as
it
is
great
.
Hence
it
is
,
that
in
the
Scriptures
the
testimonies
of
God
are
extolled
,
whose
promises
are
exceeding
great
above
all
riches
,
Psal.
119.
14.
Above
gold
and
silver
,
and
all
precious
things
,
as
we
often
read
in
the
Psalmes
and
Proverbs
.
Vse
1.
This
may
serve
to
exhort
us
,
both
in
judgement
,
affection
and
all
our
endeavour●
,
to
carry
our selves
answerable
to
these
divine
promises
,
as
to
the
most
precious
thing
that
is
,
as
we
are
admonished
,
Prov.
2.
4.
To
seeke
them
as
silver
,
and
search
for
them
as
for
hid
treasures
.
And
Prov.
8.
10.
to
receive
them
,
and
not
silver
,
&c.
And
to
be
more
delighted
with
these
then
with
the
sweetest
gifts
,
to
get
these
promises
at
any
price
,
how
great
soever
,
though
we
sell
all
that
we
have
,
as
it
is
in
the
parable
of
the
Merchant
,
who
found
a
precious
Jewell
.
2.
To
comfort
those
Christians
that
are
poore
in
spirit
,
even
in
this
present
world
;
for
though
they
have
nothing
excellent
in
these
outward
things
,
yet
they
have
those
exceeding
great
&
precious
things
provided
by
God
for
them
.
They
are
in
this
like
unto
that
heire
,
of
whom
Paul
makes
mention
,
Gal.
4.
1.
Doct.
4.
By
vertue
of
these
promises
we
are
made
partakers
of
the
divine
nature
.
Now
by
nature
is
not
meant
the
essence
of
God
,
but
those
perfections
,
whereof
we
have
a
representation
made
by
the
Spirit
Epist.
1.
c.
2.
v.
9.
They
are
called
the
vertues
of
God
,
and
in
other
places
,
it
is
called
the
life
of
God
,
the
Image
of
God
,
and
the
Spirit
of
God
.
And
this
nature
is
communicated
by
vertue
of
the
promises
,
because
the
promise
of
the
Gospell
in
this
differs
from
the
Law
,
for
the
Law
considered
in
it selfe
is
a
killing
Letter
,
and
the
ministration
of
death
in
respect
of
sinners
,
but
the
Gospell
is
the
ministration
of
the
quickning
Spirit
2
Cor.
3
6
,
7
,
8.
Reason
.
Because
the
Spirit
of
God
together
with
the
Gospell
worketh
our
salvation
.
Vse
1.
This
may
serve
to
direct
us
,
to
examine
our selves
whether
the
promises
of
God
have
beene
effectuall
in
us
yet
or
no
?
for
if
we
have
nothing
in
us
above
naturall
men
,
or
our
corrupt
nature
,
wee
are
yet
strangers
to
the
promises
of
God
.
2.
To
reprove
those
,
that
are
wont
to
say
,
when
they
are
stirred
up
to
Christian
duties
,
that
they
are
not
Saints
or
Angels
,
but
flesh
and
blood
,
and
therefore
cannot
either
abstaine
from
common
vices
,
or
come
neere
unto
a
heavenly
life
.
For
Christians
besides
and
above
that
nature
,
which
they
have
from
Adam
,
are
made
partakers
also
of
a
divine
nature
,
whereby
they
are
able
to
doe
all
things
through
him
that
strengtheneth
them
,
namely
Christ
,
Phil.
4.
13.
3.
To
exhort
us
,
to
labour
with
all
diligence
,
that
the
grace
of
God
may
be
unto
us
like
a
second
nature
,
as
some
say
of
Custome
.
And
so
it
will
be
,
when
we
performe
the
workes
of
grace
and
new
obedience
,
not
by
constraint
or
unwillingly
,
as
many
use
to
doe
,
but
with
delight
and
cheerfulnesse
,
as
if
we
were
carried
hereunto
by
the
inclination
of
nature
,
as
the
fire
is
upward
.
Doct.
5.
The
corruption
of
sinne
is
contrary
both
to
this
nature
,
and
Gods
promises
.
Reason
.
Because
the
presence
of
the
divine
nature
and
the
vertue
of
the
promises
drives
out
this
corruption
,
as
heat
doth
cold
,
&
as
light
dispells
darkenesse
,
1
Pet.
1.
14
,
15
,
2
Pet.
2.
20.
Tit.
2.
11.
12.
Vse
.
1.
This
may
serve
to
condemne
those
,
that
will
joyne
together
these
things
that
are
so
inconsistent
and
repugnant
and
contrary
to
God
himselfe
,
that
is
,
those
that
joyne
the
profession
of
Religion
with
most
corrupt
practise
.
2.
To
exhort
us
,
if
we
believe
the
promises
of
God
,
and
love
the
divine
nature
to
our
own
salvation
,
then
to
eschew
all
these
corruptions
.
Thus
much
the
Apostle
intimates
,
when
he
saith
:
Having
escaped
the
corruption
,
as
if
a
flying
away
were
required
,
and
that
quickly
,
as
it
were
from
a
fire
,
wherein
we
are
almost
burned
,
or
from
a
plague
that
rageth
in
our
houses
,
1
Pet.
2.
11.
2
Cor.
4.
1.
Having
received
mercy
,
let
us
not
faint
,
&c.
and
Chap.
7.
v.
1.
Doct.
6.
This
corruption
of
sinne
beares
rule
in
the
world
.
This
is
gathered
herehence
,
because
this
is
the
true
description
of
corruption
made
by
the
Apostle
.
Vse
.
This
may
serve
to
exhort
us
,
1
not
to
love
the
world
too
much
.
This
use
the
Apostle
makes
of
it
,
1
Iohn
2.
5.
●
.
Not
to
fashion
our selves
according
to
this
world
,
Rom.
12.
2.
Doct.
7.
Lust
is
the
essentiall
cause
of
this
corruption
,
which
is
in
the
world
.
For
it
is
not
from
the
fabrick
of
heaven
and
earth
,
nor
in
any
created
substance
,
but
in
the
naughty
affections
and
dispositions
,
together
with
the
actions
flowing
therehence
,
so
that
every
man
carries
this
world
in
his
owne
bowels
.
And
the
reason
why
this
wickednesse
is
signified
by
concupiscence
or
lust
,
is
:
Reason
1.
Because
in
mans
conversion
to
worldly
and
unl●wfull
things
,
sinne
is
more
manifest
then
in
a
simple
aversion
from
God
.
2.
Because
this
desire
of
unlawfull
things
is
most
contrary
to
that
affection
,
which
we
should
have
towards
God
,
and
divine
and
heavenly
things
.
Vse
.
This
may
serve
to
exhort
us
,
to
use
great
diligence
to
subdue
and
root
out
our
own
lusts
and
concupiscence
.
Verse
5.
And
besides
this
,
giving
all
diligence
,
adde
to
your
faith
,
vertue
;
and
to
vertue
knowledge
;
Verse
6.
And
to
knowledge
continence
;
and
to
continence
,
patience
;
and
to
patience
,
godlinesse
;
Verse
7.
And
to
godlinesse
,
brotherly
kindnesse
;
and
to
brotherly
kindnesse
,
charity
.
The
Analysis
.
Now
the
Apostle
comes
unto
that
which
he
chiefly
aimed
at
in
this
Epistle
:
and
the
scope
of
the
Epistle
is
shewed
expresly
,
Chap.
3.
verse
1.
namely
,
to
stirre
up
the
pure
mindes
of
the
faithfull
,
by
way
of
remembrance
;
and
verse
the
last
,
more
distinctly
,
that
they
should
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
.
This
same
thing
he
proposeth
in
these
verses
,
5.
6
,
7.
and
confirmes
it
in
the
rest
of
the
Chapter
,
and
in
the
two
following
Chapters
,
he
vindicates
it
from
those
things
which
crosse
this
purpose
,
namely
,
the
seducings
of
false
teachers
,
chap.
2.
and
the
derisions
of
prophane
scoffers
,
chap.
3.
Now
his
scope
and
purpose
,
as
it
is
explained
in
these
three
verses
,
is
,
to
exhort
the
faithfull
,
to
apply
themselves
wholly
to
those
duties
that
are
answerable
to
the
faith
,
which
they
have
obtained
and
do
professe
.
And
those
duties
are
set
forth
;
1.
By
the
common
conditions
and
all
the
properties
of
the
vertue
and
duty
;
and
2.
By
the
species
or
kindes
of
vertues
and
duties
.
The
common
conditions
and
properties
of
vertue
are
foure
,
which
are
usually
called
cardinall
vertues
,
Iustice
,
Prudence
,
Temperance
,
and
Fortitude
.
Justice
is
here
signified
by
the
name
of
vertue
,
because
it
doth
most
neerely
belong
to
the
efficacy
of
vertue
,
to
be
according
to
the
rule
,
which
is
generall
justice
.
Prudence
is
signified
by
knowledge
,
because
prudence
and
Christian
wisdome
consists
in
the
practicall
knowledge
of
Gods
will
.
Temperance
is
called
continence
,
because
this
is
generall
temperance
,
if
a
man
contains
himselfe
or
abstaines
from
those
intisements
,
whereby
he
may
be
withdrawne
from
his
duty
.
Fortitude
is
meant
here
by
patience
,
because
this
is
true
Christian
fortitude
,
patiently
to
suffer
all
afflictions
,
and
to
persist
in
his
duty
notwithstanding
all
afflictions
.
These
are
such
conditions
,
that
they
should
be
in
every
duty
,
which
if
they
be
,
they
make
every
duty
compleat
;
nor
can
any
of
them
be
away
,
without
hurting
of
the
vertue
and
duty
.
The
kindes
of
duties
are
two
:
godlinesse
,
which
containes
the
duties
of
the
first
table
;
and
charity
,
which
belongs
unto
the
second
table
:
which
charity
is
determined
by
a
speciall
manner
,
whilest
it
is
called
also
brotherly
love
,
whereby
we
love
those
,
that
are
joyned
in
the
same
faith
with
us
.
Concerning
these
duties
the
Apostle
proposeth
first
the
common
act
,
that
we
should
use
in
them
,
namely
adding
,
as
he
saith
,
adde
;
Secondly
,
The
manner
how
we
should
use
this
act
,
namely
,
giving
all
diligence
:
where
both
the
manner
and
the
degree
is
shewed
;
the
manner
,
is
diligence
,
the
degree
,
is
all
diligence
.
Thirdly
,
the
end
and
scope
of
the
act
and
duty
in
these
words
,
besides
this
,
or
hereunto
,
that
is
,
to
that
end
of
which
hee
had
spoken
before
,
viz.
that
wee
might
be
made
partakers
of
the
Divine
Nature
,
and
have
grace
and
peace
multiplyed
.
The
Doctrines
arising
herehence
.
Doct.
1.
Our
endeavours
must
be
joyned
to
our
prayers
,
and
to
the
operation
of
Gods
grace
.
This
is
gathered
herehence
,
that
the
Apostle
saith
;
we
must
labour
for
that
very
thing
which
he
wished
unto
us
,
and
so
proposed
unto
us
to
be
prayed
for
,
and
which
he
said
the
grace
of
God
did
worke
in
us
.
Our
endeavours
must
be
joyned
unto
our
prayers
.
Reason
1.
Because
otherwise
we
cannot
have
a
sincere
desire
in
our
prayers
,
without
which
our
prayers
are
in
vaine
;
for
what
we
sincerely
desire
,
that
also
we
do
alwayes
labour
to
attaine
.
2.
Because
our
prayers
themselves
do
bind
us
to
such
an
endeavour
.
For
in
every
prayer
there
is
a
promise
and
vow
,
wherein
we
promise
unto
God
that
we
will
seeke
that
which
we
aske
of
him
:
so
that
to
aske
any
thing
of
God
without
such
an
endeavour
,
is
not
only
to
take
Gods
name
in
vaine
,
but
also
plainly
to
mock
his
Majestie
.
Our
endeavours
also
must
be
joyned
with
the
grace
of
God
,
because
grace
tends
thereunto
,
both
to
afford
us
strength
to
endeavour
,
and
also
to
stirre
us
up
to
exercise
that
strength
.
Vse
1.
This
may
serve
to
reprove
those
slothfull
men
,
which
wish
for
many
things
,
and
after
their
manner
also
ask
them
of
God
,
but
yet
will
not
move
so
much
as
their
finger
to
obtaine
them
:
these
men
are
like
that
slothfull
man
,
that
the
wi●e
man
describes
,
Prov.
22
▪
13.
and
elsewhere
,
where
the
slothfull
man
carries
his
hand
in
his
bosome
,
&c.
2.
To
exhort
us
,
daily
to
be
mindfull
of
this
obligation
,
when
we
pray
unto
God
for
the
forgivenesse
of
our
sinnes
,
for
deliverance
from
temptations
,
for
newnesse
of
life
,
or
any
other
thing
,
let
us
constantly
also
use
our
endeavours
to
attaine
these
ends
.
Doct.
2.
Our
endeavours
must
alwayes
tend
to
the
increase
of
the
grace
which
we
have
received
.
This
is
gathered
therehence
,
that
the
summe
of
our
duty
consists
in
adding
:
the
reasons
are
divers
;
Reason
1.
Because
that
is
imperfect
which
we
have
:
while
we
remaine
in
this
life
,
we
are
in
a
state
of
progresse
and
edifying
;
not
of
rest
or
perfection
,
Ephes.
4.
12
,
13.
2.
Because
that
which
we
have
●eceived
,
is
given
unto
us
to
be
an
earnest
,
a
pledge
,
and
the
●●rst
fruits
of
that
which
we
yet
looke
and
seek
for
.
3.
Because
it
cannot
be
,
that
we
should
rightly
esteeme
the
grace
that
we
have
received
,
if
we
do
not
labour
to
attaine
the
highest
degree
thereof
,
but
rest
contented
with
the
benefit
that
we
have
received
,
and
never
look
for
any
more
of
that
kinde
.
4.
Because
we
cannot
keepe
that
which
we
have
received
,
if
we
doe
not
labour
to
increase
it
;
for
as
the
vitall
heat
doth
alwayes
either
increase
or
decrease
,
and
he
that
goes
up
a
sandy-hill
,
must
still
labour
to
get
up
,
or
else
he
will
slide
downe
;
so
it
is
in
a
Christian
life
.
5.
Because
we
should
do
that
unto
God
,
which
we
would
have
God
doe
unto
us
;
for
we
would
have
God
alwayes
adde
unto
those
benefits
and
blessings
which
he
bestoweth
upon
us
;
we
therefore
should
likewise
adde
unto
those
duties
which
we
performe
unto
him
.
Vse
1.
This
may
serve
to
condemne
those
,
that
rest
satisfied
with
that
which
they
have
,
and
never
seeke
farther
,
and
much
more
those
,
that
by
diminishing
and
losing
,
waste
and
consume
that
which
they
had
,
Apoc.
2.
4.
This
may
be
explained
by
the
parable
of
the
talents
.
2.
To
exhort
us
,
to
exercise
a
holy
kinde
of
covetousnesse
in
these
spirituall
things
;
for
as
covetous
men
joyne
house
to
house
,
field
to
field
,
Isay
5.
8.
so
should
we
also
joyne
faith
to
faith
,
obedience
to
obedience
,
charity
to
charity
.
Doct.
3.
We
must
use
our
endeavours
about
these
spirituall
things
with
all
diligence
.
Now
by
all
diligence
is
meant
,
1.
The
greatest
heedfulnesse
of
the
minde
.
2.
The
greatest
earnestnesse
of
the
will
.
3.
The
greatest
care
,
that
is
intimated
by
that
phrase
,
whereby
wee
are
commanded
,
to
seeke
the
kingdome
of
God
and
the
righteousnesse
thereof
.
For
when
Christ
had
told
them
,
Matth.
6.
31.
that
they
should
not
be
carefull
what
they
should
eat
,
or
what
they
should
drink
,
he
explaines
this
care
,
verse
32
,
33.
by
the
phrase
of
seeking
.
4.
A
diligence
in
the
use
of
the
meanes
,
whereby
we
may
come
to
attaine
that
which
we
desire
.
And
the
reasons
why
we
should
use
this
diligence
about
spirituall
things
,
are
,
Reason
1.
The
dignity
and
excellency
of
these
things
above
all
earthly
things
,
which
worldly
men
are
so
busie
about
.
2.
The
difficulty
,
for
in
their
nature
they
are
above
our
strength
,
and
there
are
many
impediments
also
,
as
well
inward
as
outward
,
which
we
cannot
overcome
,
but
by
using
all
diligence
.
3.
The
necessity
of
these
things
,
without
which
we
are
miserable
wretches
.
Vse
1.
This
may
serve
to
reprove
the
slothfull
and
sluggish
Christians
,
that
are
so
remisse
,
so
cold
and
luke-warme
at
least
in
these
things
,
which
require
so
great
diligence
.
Here
appeares
the
crossenesse
of
mans
disposition
:
for
when
God
hath
forbidden
us
,
to
be
over-carefull
about
worldly
things
,
because
all
these
things
should
be
added
unto
us
without
such
care
;
and
hath
commanded
us
,
to
be
diligent
and
carefull
about
spirituall
things
,
because
we
shall
never
be
partakers
of
them
without
diligence
;
we
on
the
contrary
are
carefull
and
diligent
about
the
world
,
and
neglect
Heaven
.
2.
To
exhort
us
,
by
all
meanes
daily
to
stir
up
our selves
,
and
to
provoke
one
another
to
this
so
necessary
d●ligence
.
Doct.
4.
Faith
is
the
fountaine
and
beginning
of
all
Christian
vertue
.
This
is
gathered
from
the
text
.
Because
faith
is
here
laid
as
the
foundation
upon
which
all
vertues
are
to
be
built
.
Reason
1.
Because
without
faith
no
man
can
please
God
unto
everlasting
life
,
and
therefore
the
very
vertues
of
unbelievers
,
although
they
be
pleasing
unto
God
in
themselves
,
especially
if
a
comparison
be
made
betwixt
them
and
vices
,
yet
they
are
not
pleasing
unto
God
unto
salvation
,
or
such
as
that
they
may
expect
a
spirituall
reward
from
God
;
and
therefore
if
a
comparison
be
made
betwixt
them
and
the
vertues
of
the
faithfull
,
they
may
not
unfitly
be
called
,
splendid
peccata
,
glorious
sinnes
.
2.
Because
to
the
making
up
of
vertue
there
is
required
not
only
good
matter
and
forme
,
but
also
the
beginning
and
end
.
Now
in
a
heart
destitute
of
faith
there
is
not
the
beginning
of
Christian
vertue
,
and
from
the
defect
of
this
beginning
there
followes
also
a
defect
,
both
in
the
end
,
and
in
the
forme
.
The
manner
how
faith
produceth
vertue
,
is
,
1.
In
regard
of
the
object
which
it
layes
hold
of
,
because
all
grace
and
vertue
is
derived
from
Christ
.
2.
In
regard
of
the
effect
,
because
faith
purifies
the
heart
of
man
,
and
so
makes
it
fit
for
such
operations
and
dispositions
.
3.
Because
faith
it selfe
is
an
impulsive
argument
,
moving
us
to
labour
for
vertue
.
Vse
1.
This
may
serve
to
reprove
those
imprudent
builders
,
that
neglect
faith
and
seeke
for
vertue
,
as
if
they
would
build
the
roofe
of
the
house
,
and
not
lay
the
foundation
.
2.
To
exhort
us
,
to
have
great
care
of
faith
,
because
all
vertues
depend
upon
it
.
Doct.
5.
Vertue
is
the
glory
of
faith
.
This
is
gathered
therehence
,
that
it
is
said
,
it
must
be
added
to
faith
as
something
belonging
to
the
perfection
thereof
.
Now
it
is
not
an
essentiall
perfection
,
but
complementall
;
not
internall
properly
,
but
externall
.
Reason
1.
Because
faith
without
vertue
is
not
a
living
,
but
a
dead
faith
.
2.
Because
vertue
is
the
end
of
faith
.
3.
Because
it
is
the
adorning
thereof
.
Vse
1.
This
may
serve
to
reprove
those
,
that
boast
of
faith
and
neglect
vertue
,
such
were
many
even
in
the
Apostles
time
,
as
appeares
by
the
Epistle
of
Iames.
2.
To
exhort
us
,
to
give
all
diligence
,
to
adde
vertue
to
faith
.
Doct.
6.
The
perfection
of
vertue
depends
upon
knowledge
.
This
is
gathered
from
that
;
To
vertue
adde
knowledg
.
By
knowledge
we
meane
,
not
so
much
that
intellectuall
vertue
,
which
is
properly
called
scientia
,
knowledge
,
as
understanding
,
wisdome
,
and
prudence
,
all
which
are
signified
in
the
Scriptures
by
the
right
knowledge
of
Gods
will
.
Now
this
knowledge
is
necessary
unto
vertue
both
in
generall
and
particular
.
Reason
1.
Because
virtus
est
habitus
electivus
,
vertue
is
an
habit
pertaining
to
election
,
or
hath
good
election
joyned
with
it
.
Now
to
this
election
it
is
required
,
that
a
man
should
rightly
know
the
end
,
and
also
the
meanes
that
lead
unto
the
end
,
and
the
manner
also
how
he
may
come
to
the
end
by
those
meanes
.
2.
Because
actiones
virtutum
versantur
in
particularibus
,
the
actions
of
vertues
are
in
particulars
,
and
therefore
it
is
not
sufficient
to
●udge
aright
of
good
and
evill
i●
generall
,
unlesse
that
judgement
be
also
applyed
to
particular
actions
,
according
to
their
circumstances
.
Vse
1.
This
may
serve
to
reprove
those
,
that
please
themselves
in
their
ignorance
,
as
if
ignorance
were
the
mother
of
devotion
,
or
of
any
vertue
,
whereas
it
is
the
greatest
enemy
to
vertue
,
and
the
mother
of
all
profanenesse
,
especially
if
it
be
voluntary
,
as
Peter
shewes
,
Epist.
2.
Chap
3.
verse
5.
Where
he
gives
a
reason
of
their
great
wickednesse
,
because
those
scoffers
of
whom
he
speaks
,
were
willingly
ignorant
of
those
things
which
pertaine
unto
true
godlinesse
.
2.
To
exhort
us
,
to
seeke
for
knowledge
,
and
when
wee
have
gotten
it
to
apply
it
also
to
the
increase
of
vertue
.
For
vertue
without
knowledge
is
blinde
,
and
knowledge
without
vertue
is
vaine
.
Doct.
7.
Continence
or
temperance
is
the
perfection
of
knowledge
.
Now
by
continence
and
temperance
we
meane
a
moderation
,
whereby
all
lusts
are
suppressed
that
might
allure
or
withdraw
us
to
any
thing
that
is
contrary
to
vertue
and
knowledge
.
Reason
1.
Because
knowledge
tends
to
such
a
moderation
and
governement
of
the
affections
.
2.
Because
knowledge
it selfe
cannot
subsist
without
this
moderation
.
For
unlesse
the
affections
are
directed
by
knowledge
,
knowledge
it selfe
is
corrupted
by
the
affections
:
hence
it
is
,
that
many
errours
and
heresies
oftentimes
take
their
rise
and
beginning
from
evill
manners
and
affections
,
Ephes.
4.
18.
Vse
1.
This
may
serve
to
reprove
those
,
that
are
puffed
up
with
knowledge
,
when
in
the
meane
time
they
shew
by
their
intemperance
that
they
know
nothing
yet
,
as
they
ought
to
know
,
1
Co●
.
8.
12.
2.
To
exhort
us
,
to
use
all
our
knowledge
to
the
governement
of
our
aff●ctions
and
manners
.
Doct.
8.
Patience
must
be
joyned
with
continence
to
the
perfection
of
vertue
.
By
patience
we
meane
that
grace
whereby
we
continue
and
persist
in
well-doing
,
although
we
are
crossed
by
many
grievous
things
.
Therefore
it
includes
in
it
patience
,
constancy
,
and
stablenesse
of
minde
,
or
Christian
fortitude
.
Continence
strengthens
vertue
against
alluring
intisements
,
and
patience
against
all
adversity
,
so
that
vertue
is
quite
perfected
,
if
it
be
grounded
on
faith
,
directed
by
knowledge
,
and
strengthened
on
the
one
side
by
continence
,
and
on
the
other
side
by
patience
.
Vse
1.
This
may
serve
to
reprove
the
lightnesse
and
inconstancy
of
men
,
who
indeed
professe
themselves
to
be
studious
of
vertue
,
and
yet
can
beare
no
thing
,
to
keepe
vertue
whole
and
intire
.
2.
To
exhort
all
good
men
,
to
prepare
themselves
to
beare
all
afflictions
for
vertue
sake
and
a
good
conscience
.
Doct
▪
9.
Godlinesse
is
the
chiefe
and
most
necessary
of
all
vertues
.
By
godlinesse
we
meane
true
religion
towards
God
,
and
a
minde
wholly
given
to
the
true
worship
of
God
.
Reason
1.
Because
it
hath
the
noblest
object
,
that
is
,
God
himselfe
.
2.
Because
it
doth
most
of
all
perfect
all
other
vertues
,
whiles
it
refers
them
and
all
their
acts
to
a
divine
beginning
,
and
a
divine
end
.
For
godlinesse
subjects
the
minde
to
God
in
all
things
,
so
that
it
acknowledgeth
God
to
be
the
author
of
all
good
,
from
whom
every
good
and
perfect
gift
commeth
,
and
makes
him
the
chiefest
good
and
the
last
end
to
whom
all
our
actions
are
to
be
directed
.
Vse
1.
This
may
serve
to
reprove
those
,
that
attribute
so
much
to
some
morall
and
humane
vertues
,
that
they
preferre
them
before
godlinesse
.
2.
To
exhort
us
,
continually
to
exercise
our selves
both
in
publick
and
in
private
,
to
increase
this
godlinesse
in
our
mindes
.
Doct.
10.
With
Godlinesse
towards
God
we
should
joyne
love
towards
our
neighbour
.
Reason
.
Because
godlinesse
it selfe
commands
and
begets
this
love
.
For
we
love
our
neighbour
with
Christian
love
,
when
we
love
him
for
Gods
sake
,
not
for
our
own
,
or
any
worldly
respect
.
Now
godlinesse
produceth
this
love
towards
our
neighbour
,
1
Because
it
teacheth
us
to
obey
Gods
Commandement
,
who
hath
commanded
us
to
love
our
neighbour
.
2
Because
it
teacheth
us
to
love
the
image
of
God
,
and
every
gift
of
God
in
our
neighbour
.
3
Because
it
brings
us
to
imitate
God
himselfe
in
the
communicating
of
good
.
Therefore
godlinesse
,
which
is
separated
from
charity
,
is
not
true
godlinesse
;
and
that
charity
which
is
separated
from
godlinesse
,
is
not
true
charity
,
but
either
hypocrisie
,
or
some
humane
civility
.
Vse
1.
This
may
serve
to
exhort
us
,
to
shew
and
adorne
our
godlinesse
towards
God
,
by
our
love
towards
our
neighbour
.
2.
To
reprove
those
,
that
make
shew
of
much
godlinesse
towards
God
,
when
in
the
meane
time
they
take
all
occasions
to
wrong
their
neighbours
,
if
so
be
they
might
by
any
means
advantage
themselves
thereby
.
Doct.
11.
This
love
should
be
extended
unto
all
men
,
but
chiefly
to
be
used
towards
the
brethren
.
For
so
they
are
distinctly
set
downe
,
verse
7.
Brotherly
kindnesse
and
charity
:
Both
of
these
is
proper
and
peculiar
to
Christians
.
For
the
Christian
alone
loves
all
,
even
his
enemies
,
and
he
alone
also
loves
the
brethren
,
that
is
,
the
household
of
faith
.
We
should
love
all
,
1.
As
they
are
partakers
of
the
same
naturall
good
with
us
.
2.
As
they
are
capable
also
of
the
same
spirituall
good
.
And
we
should
love
the
faithfull
also
,
as
they
are
partakers
of
the
same
spirituall
good
with
us
.
Vse
.
This
may
serve
to
exhort
us
,
to
edifie
our selves
in
this
charity
,
which
is
the
character
of
Christianity
.
Verse
8.
For
if
these
things
be
in
you
,
and
abound
,
they
make
you
that
ye
shall
neither
be
barren
nor
unfruitfull
in
the
knowledge
of
our
Lord
Iesus
Christ
.
The
Analysis
.
HEre
the
Apostle
begins
to
confirme
the
exhortation
,
which
he
had
before
made
,
to
adde
vertue
to
faith
,
and
knowledge
,
&c.
And
he
confirmes
it
by
a
twofold
argument
;
1.
The
first
is
taken
from
the
benefit
which
is
joyned
to
these
vertues
,
whereunto
he
exhorte
them
.
2.
The
second
from
the
disprofit
,
which
followes
the
privation
or
absence
of
them
.
The
first
is
laid
downe
,
verse
8.
the
second
verse
9.
The
benefit
proposed
is
contained
in
these
words
,
they
make
you
that
ye
shall
neither
be
barren
nor
unfruitfull
:
where
by
a
negation
is
meant
the
contrary
affirmation
,
namely
,
that
by
these
vertues
they
shall
be
quick
and
active
,
and
also
fruitfull
;
which
benefits
are
explained
by
the
primary
efficient
cause
,
which
is
the
knowledge
of
our
Lord
Jesus
Christ
;
and
the
secondary
cause
,
which
are
the
vertues
themselves
whereunto
he
exhorts
them
.
And
these
vertues
he
explaines
according
to
that
way
which
he
had
intimated
before
in
the
exhortation
,
touching
the
manner
,
and
touching
the
degree
:
touching
the
manner
,
that
they
be
in
you
;
touching
the
degree
,
that
they
abound
.
The
Doctrines
arising
herehence
.
Doct.
1.
There
are
spirituall
benefits
arising
from
vertues
,
whereby
the
faithfull
are
stirred
up
to
labour
for
vertue
.
This
is
gathered
from
the
scope
of
this
verse
,
and
from
the
connexion
which
it
hath
with
the
former
exhortation
.
These
benefits
are
such
,
that
they
cannot
be
understood
by
carnall
and
worldly
men
;
but
the
faithfull
do
not
only
understand
them
,
but
also
seeke
for
them
with
great
and
continuall
diligence
.
Otherwise
this
argument
which
the
Apostle
useth
to
the
faithfull
,
would
have
beene
altogether
uneffectuall
.
But
these
benefits
are
such
,
that
they
make
men
rich
,
not
in
this
world
,
but
in
the
Lord
,
1
Tim
6.
18.
Luke
12.
21.
Vse
.
This
may
serve
to
reprove
those
earthly
men
,
which
are
not
moved
with
such
arguments
,
but
covet
the
gaine
,
profits
,
and
pleasures
of
this
life
,
and
savour
not
those
things
that
belong
to
the
kingdome
of
God
.
Doct.
2
▪
It
is
a
great
benefit
to
the
faithfull
,
and
so
they
esteeme
it
,
if
they
can
be
ready
to
do
good
works
.
This
is
gathered
from
that
,
they
make
you
that
ye
shall
not
be
barren
,
that
is
,
not
idle
or
slothfull
in
the
profession
of
religion
.
Reason
1.
Because
it
is
the
greatest
misery
for
men
to
be
reprobate
unto
good
workes
.
2.
Because
by
this
readinesse
to
do
good
,
the
faithfull
come
to
obtaine
their
desires
.
3.
Because
by
this
meanes
the
life
spirituall
is
exercised
and
increased
.
For
as
all
life
is
the
beginning
of
operation
,
and
tends
unto
operation
,
so
also
is
it
increased
by
operations
.
4.
Because
the
glory
of
God
,
wherein
consists
the
chiefest
good
,
and
mans
happinesse
,
is
by
this
meanes
advanced
.
Vse
1.
This
may
serve
to
reprove
those
foolish
and
slothfull
Christians
,
that
neglect
their
owne
proper
good
,
or
rather
do
not
understand
what
that
is
wherein
it
consists
.
2.
To
exhort
us
,
by
all
meanes
to
make
our selves
ready
to
do
good
,
and
therefore
according
to
the
minde
of
the
Apostle
in
this
place
,
to
get
all
vertue
,
that
we
may
not
be
barren
in
the
knowledge
of
Christ
.
Doct.
3.
Good
workes
are
fruits
that
the
faithfull
should
continually
bring
forth
.
This
is
gathered
therehence
,
that
fruitfulnesse
is
both
required
and
promised
in
this
place
.
It
is
required
therein
,
that
the
Apostle
intimates
,
that
this
is
necessary
for
the
faithfull
,
to
be
fruitfull
.
It
is
promised
thereby
,
that
it
is
made
as
a
benefit
arising
from
vertues
.
Good
workes
are
called
fruits
by
a
metaphor
,
for
the
likenesse
that
they
have
unto
the
fruits
of
trees
and
plants
.
Now
in
naturall
fruit
many
things
are
considered
,
which
according
to
the
Scripture
must
be
applyed
unto
good
workes
.
1.
That
it
be
something
agreeable
to
the
nature
of
the
seed
from
which
it
ariseth
.
2.
That
it
hath
noe
only
some
good
in
it
,
but
also
perfections
;
hence
flowers
and
leaves
are
not
wont
to
be
called
fruits
,
although
they
come
from
the
same
seed
that
the
fruits
do
,
and
be
the
last
two
that
comes
forth
,
and
hath
in
it
that
perfection
,
that
it
is
the
end
both
of
the
seed
,
and
all
other
things
that
arise
from
the
seed
before
the
fruit
.
3.
It
is
required
also
,
especially
in
those
that
arise
from
good
husbandry
,
that
there
be
something
that
is
de●●red
and
expected
and
will
be
acceptable
to
the
husbandman
and
master
,
or
owner
.
All
these
things
in
the
Scriptures
are
to
be
applyed
unto
good
works
,
1.
That
they
be
agreeable
to
the
word
of
God
,
which
is
the
seed
,
as
it
is
in
the
Parables
Matth.
13.
Marke
4.
of
the
good
seed
:
and
good
workes
differ
from
●ares
,
as
grapes
differ
from
wildegrapes
,
Isay
5.
2.
2.
That
they
have
goodnesse
in
them
.
For
bad
workes
neither
are
properly
fruits
according
to
Scripture
,
unlesse
it
be
with
an
addition
,
evill
fruits
.
Nor
do
they
bring
any
fruit
to
their
〈◊〉
Rom.
6
21.
They
must
also
have
perfection
in
their
kinde
:
for
as
the
seeds
which
are
said
in
the
parable
to
arise
,
perhaps
unto
the
eare
,
yet
because
they
did
not
come
to
just
perfection
,
are
said
to
have
brought
forth
no
fruits
:
so
also
Christians
,
which
have
only
the
flowers
and
leaves
of
profession
,
and
not
the
solid
workes
of
godlinesse
,
are
accounted
by
God
unfruitfull
and
barren
plants
.
3.
Our
workes
also
must
answer
the
expectation
of
God
,
and
that
care
which
he
hath
taken
in
manuring
our
soules
,
Isay
5.
2.
Luke
13.
6
,
7.
&
20.
10.
Although
in
all
these
things
our
good
workes
and
fruits
are
alike
,
yet
one
thing
may
be
observed
,
wherein
they
are
unlike
;
namely
,
that
whereas
the
profit
of
naturall
fruits
is
wont
to
returne
to
the
husbandman
and
master
,
the
profit
of
these
fruits
redounds
properly
to
those
that
beare
them
,
Rom.
6.
●2
.
Although
hence
also
something
redounds
unto
God
our
master
,
Iohn
15.
8.
Vse
1.
This
may
serve
to
condemne
those
,
that
bring
forth
no
fruit
,
Matthew
3.
10.
Iohn
15.
2.
Luke
13.
7.
Much
more
are
they
to
be
condemned
,
that
are
like
unto
the
cursed
ground
,
and
in
steed
of
fruits
bring
forth
thornes
and
briers
,
Hebr.
6.
8.
Deut.
32.
32.
2.
To
exhort
us
,
by
all
meanes
to
labour
to
bring
forth
good
fruits
,
and
so
also
that
they
may
be
answerable
unto
those
meanes
which
God
used
towards
us
,
to
make
us
fruitfull
,
according
to
Gods
expectation
,
and
in
that
season
wherein
God
expects
them
,
and
in
that
measure
also
which
he
expects
,
of
some
thirty
,
of
some
sixty
,
and
of
some
an
hundred
fold
.
Doct.
4.
Without
these
fruits
the
knowledge
of
God
is
unprofitable
.
For
it
is
as
it
were
choaked
with
thornes
,
or
withered
away
.
Vse
.
This
may
serve
to
admonish
us
,
to
be
so
much
the
more
carefull
to
bring
forth
fruit
,
that
we
may
not
heape
up
this
sinne
of
barrennesse
unto
the
other
,
by
making
the
word
of
God
void
and
of
no
effect
.
Doct.
5.
That
we
may
be
fruitfull
,
vertues
must
not
only
be
in
us
,
but
also
abound
in
us
.
They
are
in
us
when
we
have
gotten
a
habit
of
them
;
they
abound
,
when
we
do
seriously
and
diligently
endeavour
to
make
that
habit
more
perfect
.
Verse
9.
But
he
that
lacketh
these
things
,
is
blinde
,
and
cannot
see
farre
off
,
and
hath
forgotten
that
he
was
purged
from
his
old
sinnes
.
The
Analysis
.
THis
is
the
second
argument
whereby
the
exhortation
of
the
Apostle
is
confirmed
;
and
it
is
taken
from
the
disprofits
that
befall
all
those
that
are
strangers
to
these
vertues
.
And
these
disprofits
are
contrary
to
those
profits
whereof
mention
was
made
in
the
former
verse
.
For
the
Apostle
would
say
that
they
which
have
not
these
vertues
,
are
quite
barren
and
unfruitfull
.
But
he
doth
not
barely
expresse
this
,
but
sets
it
forth
by
the
causes
thereof
.
And
the
causes
are
two
,
blindnesse
and
forgetfulnesse
.
For
he
that
is
blinde
,
must
needs
be
barren
and
unfruitfull
,
and
unfit
to
do
those
businesses
especially
,
which
require
the
eye
sight
:
and
he
that
forgets
the
benefit
which
he
hath
received
,
it
is
no
wonder
,
if
he
bring
forth
no
fruit
worthy
of
that
benefit
.
Their
forgetfulnesse
is
set
forth
by
the
object
or
benefit
which
they
should
remember
,
that
is
,
their
purification
from
their
old
sinnes
.
By
blindnesse
in
this
place
is
meant
,
not
the
privation
of
their
corporall
sight
,
or
of
their
naturall
understanding
,
but
of
that
spirituall
perfection
,
whereby
we
come
to
the
saving
knowledge
of
those
things
that
pertaine
to
the
kingdome
of
God
,
and
our
eternall
life
.
By
those
things
that
are
farre
off
,
are
meant
things
truly
spirituall
which
as
touching
their
nature
and
condition
,
are
as
farre
off
from
carnall
men
as
heaven
is
from
earth
.
The
Doctrines
arising
here-hence
.
Doct.
1.
All
that
are
destitute
of
vertue
are
spiritually
blinde
.
They
are
blinde
in
a
twofold
respect
.
1.
In
respect
of
that
naturall
blindnesse
,
wherein
all
the
sonnes
of
Adam
are
born
,
like
that
man
that
was
blinde
from
his
birth
,
Iohn
9.
1
And
secondly
,
in
respect
of
another
adventitious
blindnesse
,
which
they
have
brought
upon
themselves
by
their
sinnes
▪
through
the
just
judgement
of
God
blinding
those
that
will
not
see
,
like
that
sorcerer
,
Acts
13.
11.
upon
whom
the
hand
of
the
Lord
seemes
to
have
beene
,
to
blinde
him
.
The
former
blindnesse
goes
before
as
the
cause
,
viz.
the
neglect
of
vertue
;
the
other
followes
as
the
effect
.
And
both
of
them
appeares
by
those
signes
that
corporall
blindnesse
doth
.
Reason
1.
Because
those
men
know
not
the
speciall
way
wherein
they
should
go
.
2.
They
cannot
see
those
stumbling-blocks
that
lye
in
the
way
,
but
continually
stumble
and
fall
.
3.
They
cannot
so
much
as
discerne
the
colours
of
those
things
which
they
handle
,
and
therefore
as
it
is
,
Isay
5.
20.
They
call
evill
good
,
and
good
evill
,
&c.
And
one
thing
there
is
that
addes
to
their
misery
more
then
is
in
those
that
are
corporally
blinde
;
namely
,
that
they
seeke
not
fit
guides
to
leade
them
,
as
it
is
said
of
the
sorcerer
,
that
he
did
,
Acts
13.
11.
for
either
they
trust
wholly
to
themselves
,
because
they
doe
not
know
that
they
are
blinde
,
Apoc.
3.
17.
or
else
they
follow
some
blinde
guide
,
so
that
both
fall
into
the
ditch
.
Vse
1.
This
may
serve
to
admonish
us
,
to
acknowledge
our
spirituall
blindnesse
,
and
to
labour
to
get
out
of
it
.
For
it
is
in
every
one
of
us
either
in
whole
or
in
part
.
We
should
therefore
thinke
with
our selves
how
great
a
misery
it
is
to
continue
in
perpetuall
darknesse
and
in
a
most
thick
myst
.
Christ
wept
over
Jerusalem
for
this
their
blindnesse
.
2.
To
exhort
us
earnestly
to
pray
unto
God
,
who
can
open
the
eyes
of
our
minde
.
The
blinde
man
,
Luke
18.
38.
never
ceased
to
cry
out
,
saying
,
Iesus
thou
Sonne
of
David
have
mercy
on
me
,
and
when
Christ
asked
him
,
what
he
would
that
he
should
do
unto
him
,
he
desired
nothing
else
,
but
that
he
might
receive
his
sight
,
verse
41.
So
also
in
spirituall
blindnesse
although
a
great
part
of
it
was
cu●ed
in
David
,
yet
we
see
that
he
constantly
prayes
unto
God
,
to
open
his
eyes
,
Psal.
119.
18
So
also
the
Apostle
saith
,
that
he
ceased
not
to
pray
for
the
faithfull
,
that
the
eyes
of
their
understanding
might
be
enlightned
Ephes.
●
.
18
This
is
the
counsell
of
the
holy
Ghost
,
and
of
Christ
,
〈◊〉
.
3.
18.
3.
To
instruct
us
,
●ever
to
think
that
we
have
received
sight
,
untill
we
finde
in
our selves
th●s
study
and
labour
to
abound
in
vertue
.
Doct.
2.
The
forgetting
of
Gods
benefits
is
a
great
evill
and
sinne
and
brings
misery
along
with
it
.
For
it
is
here
attributed
unto
those
,
that
are
strangers
unto
vertue
,
not
only
as
a
sinne
,
but
also
as
a
great
disprofit
,
and
is
opposed
to
that
fruitfulnesse
wherein
the
happinesse
of
the
faithfull
doth
consist
.
It
is
a
sinne
,
because
it
containes
ingratitude
in
it
,
and
that
not
the
least
degree
of
ingratitude
;
for
though
a
man
be
mindfull
of
the
benefit
which
he
hath
received
,
purposing
to
be
thankfull
for
it
,
yet
if
he
doth
not
render
thankes
,
he
is
said
to
be
ungratefull
;
yea
,
and
though
he
doth
render
thankes
,
if
he
doth
it
coldly
,
and
doth
not
endeavour
to
answer
the
merits
of
him
that
bestowed
this
benefit
upon
him
,
and
the
dignity
of
the
benefit
,
he
is
not
yet
free
from
this
vice
;
but
if
he
doth
quite
forget
the
benefit
which
he
hath
received
,
then
he
is
rightly
said
to
be
as
it
were
twice
ungratefull
.
Vse
.
This
may
serve
to
admonish
us
,
to
beware
of
this
kinde
of
ingratitude
,
and
not
to
think
our selves
ungratefull
then
only
,
when
we
do
repay
evill
for
good
,
but
also
when
we
doe
any
way
forget
the
benefit
which
we
have
received
.
Doct.
3.
God
accounts
him
forgetfull
of
the
benefits
which
he
hath
received
,
that
is
not
effectually
mindfull
of
them
,
that
is
,
that
doth
not
so
remember
them
,
as
to
live
answerably
.
This
is
gathered
therehence
,
that
fruitfulnesse
and
forgetfulnesse
are
opposed
.
For
they
are
made
immediately
contraries
,
so
that
there
is
no
medium
betweene
them
.
Deut.
32.
18.
The
Israelites
are
said
to
have
forgotten
God
for
that
reason
only
,
because
they
had
forsaken
the
true
worship
of
God
,
and
his
due
obedience
,
as
it
is
explained
,
verse
15.
So
Psal.
106.
13.
where
they
are
said
to
have
forgotten
God
and
his
workes
as
,
often
as
they
murmured
against
him
,
although
there
is
no
doubt
but
if
they
had
beene
asked
,
they
could
have
easily
related
the
whole
history
of
those
things
that
God
hath
done
for
them
in
Egypt
.
After
the
like
manner
are
the
words
of
Christ
to
be
understood
,
when
he
asked
his
Disciples
,
whether
they
had
forgotten
the
miracle
of
the
five
loaves
and
two
fishes
,
intimating
that
it
was
a
manifest
token
of
their
forgetfulnesse
,
that
they
were
at
that
time
so
troubled
about
bread
.
Vse
.
1.
This
may
serve
to
admonish
us
,
not
to
rest
satisfied
with
such
a
memory
as
consists
in
bare
contemplation
,
which
God
accounts
forgetfulnesse
.
2.
To
exhort
us
,
by
all
meanes
to
study
this
art
of
memory
:
Which
that
we
may
the
better
do
,
let
us
observe
these
Rules
.
Rule
1.
That
we
do
not
slightly
passe
over
the
thought
of
these
things
,
but
look
narrowly
into
the
natures
and
circumstances
of
them
.
For
the
more
plainly
we
come
to
understand
them
,
the
more
firmely
do
we
retaine
them
.
Rule
2.
That
having
come
to
such
a
cleare
knowledge
of
them
,
we
should
also
call
them
to
minde
,
so
as
to
consider
the
efficacy
of
them
;
for
the
more
they
worke
upon
the
affections
,
the
stronger
is
the
impression
upon
the
memory
:
thence
is
it
,
that
children
are
wont
to
remember
many
things
,
which
others
forget
,
because
they
use
to
admire
all
things
as
new
and
strange
;
and
wee
also
doe
not
easily
forget
those
things
which
we
admire
,
as
being
things
wherewith
we
are
much
taken
,
Psal.
119.
16.
I
will
delight
my selfe
in
thy
statutes
,
there
is
the
affection
;
and
I
will
not
forget
thy
word
,
there
is
the
memory
flowing
from
the
affection
.
Rule
3.
That
we
should
alwayes
carry
a
memoriall
with
us
,
whereby
the
memory
of
these
things
may
be
kept
,
Numb
.
16.
40.
This
is
a
memoriall
.
Now
our
memoriall
is
the
word
of
God
chiefly
,
which
in
that
respect
we
should
daily
read
and
meditate
upon
.
Doct.
4.
Our
purification
from
sinne
is
a
benefit
never
to
be
forgotten
.
Reason
▪
1.
Because
it
is
very
great
in
it selfe
and
its
owne
nature
,
seeing
by
it
we
are
freed
from
the
guilt
and
dominion
of
sinne
,
from
the
the
curse
of
the
law
,
from
the
anger
of
God
and
eternall
death
.
2.
Because
it
is
of
great
force
and
efficacy
to
stirre
us
up
to
labour
to
be
thankfull
,
and
to
abound
in
vertue
,
as
here
it
appeares
by
the
manner
of
arguing
,
which
the
Apostle
useth
.
For
that
cause
also
Paul
,
Rom.
12.
1.
and
in
other
places
exhorteth
the
faithfull
by
the
mercies
of
God
.
Vse
1.
This
may
serve
to
condemne
those
,
that
do
either
not
think
at
all
upon
the
mercy
of
God
,
and
redemption
through
Christ
;
or
else
turne
it
into
an
occasion
of
sinne
.
2.
To
exhort
us
,
daily
to
meditate
upon
this
benefit
,
and
not
to
satisfie
our selves
,
unlesse
we
are
daily
stirred
up
by
this
argument
to
the
practise
of
piety
.
Doct.
5.
All
the
sinnes
from
which
we
are
purged
in
Christ
,
must
be
accounted
old
,
that
is
,
out
of
use
,
forsaken
,
dead
,
never
to
be
taken
up
againe
.
Verse
10.
Wherefore
,
the
rather
brethren
,
give
diligence
to
make
your
calling
and
election
sure
:
for
if
ye
do
these
things
,
ye
shall
never
fall
.
Verse
11.
For
so
an
entrance
shall
be
ministred
unto
you
abundantly
,
into
the
everlasting
kingdome
of
our
Lord
and
Saviour
Iesus
Christ
:
The
Analysis
.
IN
these
word
is
contained
the
conclusion
of
the
Apostles
exhortation
,
as
it
is
intimated
in
the
first
word
,
Wherefore
.
Now
because
the
conclusion
and
the
question
must
alwayes
be
the
same
,
as
touching
the
thing
it selfe
,
although
they
differ
in
some
respects
,
there
is
no
doubt
but
the
Apostle
here
concludes
the
same
thing
,
which
he
had
before
,
verse
5.
propounded
to
himselfe
to
be
concluded
,
viz.
That
they
should
give
all
diligence
to
adde
to
their
faith
vertue
,
&c.
And
as
repetitions
in
the
Scripture
are
not
wont
to
be
vaine
,
nor
bare
,
but
for
the
most
part
with
some
usury
or
increase
;
so
also
in
this
place
he
doth
not
barely
repeat
the
exhortation
to
labour
for
vertue
,
but
he
doth
illustrate
this
endeavour
and
labour
by
the
proper
office
thereof
,
that
is
,
by
the
confirmation
of
our
calling
and
election
;
so
that
he
doth
both
repeat
the
exhortation
,
and
also
adde
a
new
argument
,
and
that
a
most
weighty
one
,
to
presse
it
the
more
,
after
this
manner
:
If
by
the
exercise
of
good
workes
ye
make
your
election
and
calling
sure
,
then
should
ye
most
of
all
apply
your selves
thereunto
:
but
the
former
is
true
,
Therefore
.
The
assumption
is
laid
downe
in
the
text
,
and
proved
by
a
double
argument
.
1.
By
removing
the
contrary
or
Apostasie
,
which
is
most
opposite
to
the
assurance
of
ou
election
and
calling
;
and
is
alike
opposite
also
to
the
exercise
of
vertue
and
good
workes
,
which
is
shewed
in
these
words
:
If
ye
do
these
things
,
ye
shall
never
fall
:
wherein
is
such
a
reason
contained
,
if
ye
shall
never
fall
,
then
ye
will
have
your
calling
sure
.
The
second
argument
is
taken
from
the
felicity
adjoyned
,
which
is
set
forth
by
the
proper
cause
thereof
,
that
is
,
by
the
abundant
entrance
into
the
everlasting
kingdome
of
Christ
.
And
this
argument
strengthens
both
the
conclusion
and
also
the
foregoing
argument
,
after
this
manner
:
If
ye
have
abundant
entrance
into
the
everlasting
kingdome
of
Christ
,
then
ye
shall
never
fall
,
but
hold
your
calling
sure
;
But
if
ye
labour
to
be
vertuous
and
to
do
good
workes
,
ye
shall
have
abundant
entrance
into
the
everlasting
kingdome
of
Christ
:
therefore
if
ye
labour
to
be
vertuous
and
to
do
good
workes
,
ye
shall
never
fall
,
but
have
your
calling
sure
.
But
before
we
consider
the
conclusion
it selfe
which
the
Apostle
layes
downe
,
there
comes
the
manner
to
be
observed
,
how
he
doth
propound
it
,
that
so
it
may
worke
the
deeper
.
Now
the
manner
is
shewed
in
that
title
which
he
gives
unto
the
faithfull
,
when
he
cals
them
brethren
,
which
is
not
only
a
title
of
good
will
,
but
of
some
speciall
and
singular
love
,
such
as
useth
to
be
betwixt
these
men
that
are
most
neerly
joyned
together
.
Obser.
Here
we
may
observe
in
generall
,
That
our
exhortations
must
be
seasoned
with
love
and
good
will
;
but
more
especially
it
affords
us
this
Observation
,
That
there
is
not
a
more
brotherly
office
,
then
to
stirre
up
and
bring
those
that
we
love
,
to
labour
and
endeavour
to
lead
a
Christian
life
.
Reason
1.
Because
by
this
meanes
they
are
delivered
from
the
greatest
evils
,
Iames
5.
20.
2.
Because
they
are
made
partakers
of
the
greatest
good
,
as
it
appeares
in
the
text
.
Vse
.
1.
This
may
serve
to
admonish
us
,
to
take
in
good
part
such
exhortations
and
admonitions
that
are
given
us
,
whether
they
be
in
publick
or
in
private
.
2.
To
exhort
us
,
to
season
our
exhortations
and
admonitions
after
this
manner
,
and
so
to
be
more
frequent
in
these
duties
.
For
oftentimes
he
that
neglects
these
duties
,
shewes
that
he
doth
hate
his
brother
and
is
his
enemy
;
they
being
proper
to
brethren
,
and
the
neerest
and
dearest
friends
,
Levit.
19.
17.
The
Doctrines
arising
herehence
.
Doct.
1.
The
assurance
of
our
calling
and
election
i●●thing
greatly
to
be
desired
.
This
is
gathered
from
the
text
:
because
Peter
in
this
exhortation
presupposeth
some
such
desire
in
the
faithfull
,
and
then
stirres
them
up
to
a
more
fervent
and
earnest
desire
of
it
.
Reason
.
Because
our
happinesse
and
all
spirituall
good
things
are
greatly
to
be
desired
,
and
they
depend
upon
this
assurance
of
our
calling
and
election
.
For
election
is
the
free
love
of
God
,
whereby
he
intends
saving
grace
,
or
supernaturall
blessings
unto
u●
.
Our
calling
is
the
manifestation
of
that
love
by
the
application
of
this
saving
grace
.
The
assurance
of
both
consists
,
1.
in
Gods
unchangeable
purpose
,
2
Tim.
2.
19.
The
foundation
of
God
standeth
sure
.
2.
In
the
effectuall
operation
,
which
those
blessings
of
God
have
in
us
,
as
in
that
place
of
Timothy
,
that
foundation
hath
this
seale
,
that
whosoever
cals
on
the
name
of
Christ
,
should
depart
from
iniquity
.
3.
In
assurance
of
faith
,
confidence
,
and
experimentall
knowledge
,
which
we
come
to
have
both
of
G●ds
purpose
towards
us
,
and
the
effectuall
and
saving
operation
thereof
in
our
hearts
.
Vse
1.
This
may
serve
to
condemne
those
that
have
no
affection
at
all
unto
these
spirituall
good
things
,
but
rest
well
pleased
in
the
things
of
this
world
.
They
are
like
unto
the
rebellious
Israelites
,
who
more
desired
the
Onions
and
Garlick
of
Egypt
,
then
the
Milke
and
Honey
of
the
promised
Land
,
or
the
celestiall
Manna
,
Numb
.
11.
5
,
6.
They
are
farre
worse
then
the
Prodigall
Sonne
,
if
they
alwayes
rest
satisfied
with
the
Sw●nes
husks
,
and
never
desire
the
bread
that
is
in
their
fathers
house
,
Luke
15.
16.
17.
2.
To
exhort
us
,
to
labour
for
a
spirituall
hunger
and
thirst
after
these
spirituall
good
things
:
God
himselfe
shewes
us
the
best
meanes
,
wh●
,
when
he
would
stirre
up
the
people
of
Israel
to
desire
the
promised
land
,
forthwith
commended
unto
them
the
riches
of
the
land
▪
wherewith
it
did
abound
:
so
also
should
we
alwayes
set
before
our
eyes
those
innumerable
blessings
,
which
depend
upon
our
calling
and
election
.
Doct.
2.
It
belongs
to
our
duty
to
make
this
our
calling
and
election
sure
.
Give
diligence
.
Not
as
they
are
in
the
purpose
of
God
,
but
as
they
havean
effectuall
operation
in
us
,
whereby
they
are
certainly
manifested
and
sealed
unto
us
;
and
this
is
the
reason
why
our
calling
is
set
before
election
:
for
although
election
be
eternall
in
God
,
and
our
calling
be
in
time
;
yet
we
come
to
know
our
calling
before
our
election
,
and
the
knowledge
of
our
election
depends
upon
the
effectualnesse
of
our
calling
.
Reason
1.
Because
although
God
himselfe
causeth
this
,
yet
he
doth
it
partly
by
morall
perswasions
and
by
those
meanes
wherein
our
endeavour
is
required
.
2.
Because
there
ar●
no
effects
of
our
calling
and
election
,
which
are
not
also
our
effects
,
because
God
makes
us
to
doe
them
.
3.
Because
that
very
thing
which
God
doth
in
this
kinde
,
we
are
in
some
sort
said
to
doe
,
if
we
beg
it
of
him
by
continuall
prayer
.
4.
Because
Gods
confirmation
of
it
is
such
,
that
it
requires
also
the
like
confirmation
of
us
.
God
confirmes
our
calling
and
election
by
his
promise
,
his
covenant
,
Sacraments
,
oath
,
and
spirituall
pledge
:
And
these
things
do
in
like
manner
require
of
us
our
promise
,
and
vow
,
to
cleave
unto
God
,
our
covenant
,
faith
,
and
endeavour
,
and
all
those
things
whereby
we
may
be
confirmed
in
that
communion
which
we
have
with
God
.
Vse
1.
This
may
serve
to
comfort
us
,
because
the
certainty
and
assurance
of
our
calling
and
election
is
not
only
possible
for
us
to
attaine
unto
,
but
also
commanded
us
;
so
that
nothing
is
more
pleasing
unto
God
,
then
that
we
should
labour
to
be
more
and
more
assured
of
these
things
:
for
this
is
the
end
both
of
the
promise
and
the
precept
.
2.
To
reprove
those
,
that
either
altogether
neglect
this
primary
duty
of
the
faithfull
,
or
take
such
slight
care
of
it
,
that
they
must
n●eds
alwayes
waver
in
their
minds
touching
those
things
whereof
they
should
be
most
assured
.
Dangerous
is
that
doctrine
of
the
Papists
,
that
holds
mens
minds
alwayes
in
suspense
,
both
in
life
and
death
.
For
in
life
they
accuse
this
firme
confidence
of
presumption
,
and
in
death
they
leave
wretched
men
in
doubt
,
how
long
they
shall
be
tormented
in
Purgatory
.
3.
To
exhort
us
to
this
labour
and
diligence
;
and
indeed
this
indeavour
is
inseparable
from
a
true
and
lively
●aith
:
for
look
how
it
is
amongst
men
;
if
one
did
beleeve
that
he
had
an
inheritance
left
him
by
his
Father
,
or
any
other
,
he
would
never
be
at
quiet
,
till
he
had
gotten
it
assured
unto
him
,
according
to
the
lawes
and
customes
of
the
countrey
wherein
he
lives
,
so
is
it
with
the
faithfull
also
touching
these
spirituall
good
things
.
Doct.
3.
All
those
,
and
those
alone
,
make
their
election
sure
,
that
make
their
calling
sure
.
These
two
God
hath
joyned
together
,
as
the
Apostle
doth
in
this
place
,
so
that
no
man
ought
or
may
dis-joyne
them
.
Hence
election
and
calling
are
taken
sometimes
in
the
Scriptures
for
one
and
the
same
,
as
1
Cor.
1.
26
,
27.
that
which
is
called
c●lling
,
verse
26.
is
called
election
,
verse
27.
There
is
indeed
an
outward
and
ineffectuall
calling
,
which
is
many
times
separated
from
election
,
as
when
it
is
said
,
Many
are
called
,
but
few
are
chosen
.
But
effectuall
and
saving
calling
hath
alwayes
a
sure
connexion
with
election
,
〈◊〉
Rom.
8.
3●
.
and
11.
28.
29.
Reason
.
Because
this
calling
is
nothing
else
but
the
operation
of
God
,
whereby
in
time
he
begins
to
●●●cute
that
purpose
of
election
,
which
he
had
decreed
from
●v●●lasting
.
Vse
1.
This
may
serve
to
reprove
〈◊〉
that
are
wont
to
boast
of
their
election
and
predestination
,
〈◊〉
in
the
meane
time
they
never
looke
after
their
calling
〈◊〉
▪
to
demonstrate
it
either
to
themselves
or
others
〈…〉
,
whatsoever
men
say
of
their
election
,
if
they
〈…〉
assured
of
their
calling
.
2.
To
comfort
all
the
faithfull
that
are
penitent
,
con●e●●ed
,
and
called
,
because
all
those
may
and
ought
to
be
sure
of
th●●●
election
.
Doct.
4.
An
endeavour
to
abound
in
vertue
,
and
to
do
good
workes
is
the
only
meanes
to
make
our
calling
and
election
sure
.
This
is
gathered
from
these
words
,
If
ye
do
these
things
▪
Reason
1.
Because
these
are
the
proper
effects
of
calling
and
election
.
2.
They
are
the
causes
of
that
knowledge
which
we
have
of
our
calling
and
election
.
For
the
knowledge
and
assurance
of
these
things
depends
upon
the
reflex
act
of
our
understanding
,
whereby
we
see
in
our selves
the
markes
and
signes
of
effectuall
calling
,
and
consequently
of
eternall
election
.
Hence
this
assurance
increaseth
and
decreaseth
in
us
,
according
as
our
endeavour
to
abound
in
vertues
,
and
to
do
good
workes
is
greater
or
lesser
.
Vse
1.
This
may
serve
to
refute
those
,
that
teach
that
the
assurance
of
election
crosset●
the
practise
of
piety
,
whereas
there
is
as
great
an
agreement
betwixt
these
,
as
is
betwixt
the
effect
and
the
cause
,
which
absolutely
agree
.
2.
To
condemne
those
,
that
from
this
doctrine
of
the
assurance
of
election
,
take
occasion
to
cast
off
all
care
of
piety
:
these
are
they
that
the
Apostle
speaks
of
,
c.
3
▪
v.
16.
who
being
unlearned
and
unstable
,
wrest
the
Scriptures
unto
their
owne
destruction
.
Although
the
election
of
God
be
sure
in
it selfe
,
yet
no
man
is
sure
of
it
without
the
practice
of
piety
.
Then
againe
the
certainty
of
election
that
is
in
God
,
makes
this
certaine
,
that
no
man
shall
ever
be
saved
by
vertue
of
election
,
unlesse
there
be
in
him
the
practise
of
piety
:
such
words
or
thoughts
are
certaine
tokens
of
a
profane
soule
,
which
neither
cares
for
election
nor
salvation
,
nor
hath
any
feare
of
God
.
For
whereas
it
is
alike
certaine
with
God
,
how
long
every
one
of
us
shall
live
in
this
world
,
yet
there
is
non●●●●t
cares
not
for
his
life
,
or
useth
not
the
meanes
to
live
,
unlesse
he
be
quite
mad
:
so
from
the
certainty
of
election
none
concludes
after
such
a
manner
,
unlesse
he
be
altogether
profane
.
3.
To
exhort
us
,
to
stirre
up
our selves
more
and
more
to
do
these
things
,
whereby
we
shall
receive
so
great
fruit
and
benefit
.
Doct.
5.
By
labouring
to
do
these
things
we
are
fore-armed
against
the
dangers
of
all
temptations
.
If
ye
do
these
things
,
ye
shall
never
fall
.
Reason
1.
Because
we
are
never
led
into
temptation
without
our
owne
fault
,
and
consequently
without
the
neglect
of
this
duty
.
2.
We
are
never
led
into
temptation
,
unlesse
we
have
first
tempted
God
,
by
forsaking
those
meanes
,
whereby
we
might
be
upheld
and
preserved
.
3.
God
can
and
will
defend
those
that
flye
unto
him
,
and
that
seeke
him
in
his
wayes
.
Hither
tend
those
frequent
promises
,
such
as
are
Psal.
15.
the
last
words
,
and
Psal.
16.
8.
Doct.
6.
The
more
we
are
freed
from
the
fals
of
sinne
,
the
more
are
we
assured
of
our
calling
and
election
.
This
is
gathered
from
the
opposition
,
which
is
made
betwixt
the
assurance
of
our
calling
and
our
fals
.
Reason
.
The
reason
is
taken
from
the
contrariety
;
for
like
as
the
more
the
darknesse
is
dispelled
,
the
more
the
light
increaseth
,
and
on
the
contrary
;
so
is
it
in
these
things
.
Doct.
7.
Look
what
progresse
we
makein
grace
and
vertue
,
so
much
progresse
do
we
make
in
glory
and
happinesse
.
This
is
gathered
from
the
connexion
of
the
eleventh
verse
with
the
former
,
the
force
whereof
consists
in
this
,
that
by
adding
vertue
unto
faith
,
and
knowledge
unto
vertue
,
we
shall
adde
also
something
unto
that
participation
,
which
we
have
in
the
kingdome
of
God
:
where
it
is
to
be
observed
that
the
same
word
is
used
in
this
eleventh
verse
,
where
he
speakes
of
glory
,
that
was
used
,
verse
5.
where
he
spake
of
vertue
;
there
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Reason
.
The
reason
is
,
because
as
in
evill
the
sinne
is
never
separated
from
the
punishment
,
but
in
the
sinne
it selfe
there
is
the
spot
or
blemish
,
which
is
like
unto
misery
;
so
also
in
good
the
obedience
and
vertue
is
never
separated
from
the
reward
.
For
it
hath
alwayes
joyned
with
it
that
consolation
which
pertaines
to
the
reward
of
happinesse
.
Vse
.
1.
This
may
serve
to
comfort
us
against
the
afflictions
of
this
life
;
for
although
the
faithfull
receive
no
reward
from
this
world
,
by
reason
of
the
iniquity
of
men
,
but
hatred
,
disgrace
,
contempt
,
and
persecutions
:
yet
they
may
rest
well
contented
in
this
,
that
they
shall
not
only
receive
an
ample
reward
in
the
life
to
come
,
but
also
they
shall
receive
it
in
some
sort
in
this
life
present
▪
Matth.
5.
10.
12.
&
19.
29.
2.
To
exhort
us
to
labour
to
increase
in
piety
,
for
as
much
as
this
labour
is
not
in
vaine
,
but
hath
its
reward
even
in
this
present
world
,
1
Cor.
15
last
.
Doct
8.
This
happinesse
consists
in
being
made
partakers
of
the
everlasting
kingdome
of
God
.
By
the
kingdome
of
God
is
meant
properly
that
condition
into
which
the
faithfull
are
translated
by
their
effectuall
calling
:
now
seeing
there
are
no
degrees
of
this
condition
,
this
kingdome
is
distinguished
into
the
kingdome
of
grace
,
and
the
kingdome
of
glory
.
Into
the
kingdome
of
grace
,
because
the
preaching
and
ministery
of
the
Gospell
is
the
efficient
cause
thereof
,
therefore
the
Gospell
it selfe
is
called
in
Scripture
the
kingdome
of
God
,
and
because
the
Church
is
the
proper
subject
of
this
state
and
condition
,
therefore
the
Church
is
also
called
the
kingdome
of
God
;
and
because
spirituall
grace
hath
the
chiefe
part
in
this
condition
,
therefore
that
also
is
called
the
kingdome
of
God
,
Rom.
14
17.
but
most
properly
the
condition
it selfe
is
the
kingdome
of
God
.
And
it
is
compared
to
a
kingdome
rather
then
to
a
Democracy
or
Aristocracy
,
or
any
other
society
.
Reason
1.
Because
of
the
dignity
and
splendour
which
it
hath
.
2.
Because
the
rule
or
governement
is
in
the
power
of
one
.
For
although
it
is
called
sometimes
the
kingdome
of
God
,
sometimes
the
kingdome
of
our
Lord
Jesus
Christ
,
as
in
this
place
;
yet
they
are
not
made
two
Kings
as
touching
the
essence
,
but
thereby
it
is
shewed
that
he
hath
a
singular
charge
in
this
kingdome
.
3.
Because
the
lawes
and
edicts
of
this
society
are
altogether
Kingly
and
Monarchicall
;
the
seales
also
,
and
all
things
that
pertaine
to
this
government
,
beare
the
effigies
as
it
were
,
or
image
of
one
King
.
Vse
1.
This
may
serve
to
comfort
the
faithfull
,
who
should
think
with
them selves
,
and
often
call
to
minde
,
unto
what
a
great
happinesse
they
are
called
.
For
that
which
David
said
heretofore
,
1
Sam.
18.
23.
Seemeth
it
to
you
a
light
thing
to
be
a
kings
sonne
in
law
?
that
may
all
the
faithfull
say
of
themselves
in
respect
of
this
kingdome
,
that
it
is
not
a
light
thing
to
be
made
Citizens
of
this
kingdome
,
and
especially
seeing
we
are
poore
and
vile
creatures
,
the
greater
will
our
comfort
be
,
when
we
consider
the
glory
and
eternity
of
this
kingdome
.
The
glory
is
such
that
the
kingdomes
of
David
and
Solomon
,
even
in
the
greatest
glory
that
ever
they
had
,
were
but
imperfect
representations
and
shadowes
as
it
were
of
this
kingdome
.
For
they
were
but
types
of
it
.
So
great
is
the
glory
of
this
kingdome
,
that
all
the
Citizens
and
Subjects
thereof
are
in
some
sort
Kings
,
Apoc.
1.
6.
The
eternity
is
such
,
that
neither
in
whole
nor
in
part
is
it
lyable
unto
an
end
,
or
any
essentiall
change
.
Compare
all
the
kingdomes
of
the
Persians
,
Medes
,
and
Grecians
,
all
which
are
abolished
;
this
kingdome
of
God
alone
continues
for
ever
.
2.
To
reprove
those
,
that
professe
themselves
Christians
,
and
yet
live
so
as
if
they
were
under
no
lawes
,
&
did
acknowledge
no
King
.
For
as
this
is
reckoned
as
the
cause
that
the
Israelites
did
runne
into
all
kind
of
wickednesse
,
because
there
was
no
king
in
Israel
,
but
every
one
did
that
which
was
right
in
his
owne
eyes
,
Iudges
17.
6.
&
18.
1.
So
also
do
these
men
as
it
were
proclaime
,
that
they
neither
acknowledge
Christ
nor
God
for
their
King
,
while
they
do
that
which
seemes
right
in
their
own
eyes
,
not
caring
whether
it
do
please
God
,
or
displease
him
.
Such
men
must
expect
that
sentence
of
Christ
,
which
is
laid
downe
,
Luke
19.
27.
Those
mine
enemies
which
would
not
that
I
should
reigne
over
them
,
bring
hither
and
slay
them
before
me
.
3.
To
exhort
all
to
seeke
this
kingdome
of
God
above
all
other
things
,
according
as
Christ
bids
us
;
first
seeke
the
kingdome
of
God
.
And
not
only
the
happinesse
of
those
that
are
admitted
to
be
partakers
of
this
kingdome
,
but
also
the
mise●y
of
all
those
that
are
excluded
from
it
,
should
be
an
argument
to
perswade
hereunto
:
for
there
are
two
spirituall
kingdomes
,
and
every
man
must
needs
be
a
subject
of
one
of
them
:
the
kingdome
of
light
and
the
kingdome
of
darknesse
;
the
kingdome
of
righteousnesse
and
grace
,
and
the
kingdome
of
sinne
;
the
kingdome
of
God
,
and
the
kingdome
of
the
Devill
,
who
is
called
the
Prince
of
this
world
.
All
those
that
are
excluded
out
of
the
kingdome
of
God
,
of
grace
and
salvation
,
are
necessarily
included
in
the
kingdome
of
the
Devill
,
sinne
and
darknesse
;
and
deservedly
doth
this
befall
all
unbeleevers
and
impenitent
men
,
according
to
that
commination
,
Deut.
28.
45.
Doct.
9.
The
faithfull
must
seeke
not
only
to
have
an
entrance
into
the
kingdome
of
God
,
but
also
an
entrance
in
a
plentifull
and
abundant
manner
.
Men
may
be
considered
to
be
in
a
fourefold
condition
in
respect
of
the
kingdome
of
God
.
For
some
are
very
farre
off
from
it
:
namely
,
such
as
the
Apostle
speaks
of
,
Ephes.
2.
12.
That
are
without
Christ
,
and
without
God
,
aliens
from
the
Common-wealth
of
Israel
,
strangers
from
the
covenants
of
promise
:
such
are
all
those
that
either
understand
nothing
at
all
of
those
things
which
pertaine
unto
this
kingdome
,
or
else
nothing
care
for
them
,
having
their
consciences
feared
as
it
were
with
a
hot
iron
,
as
the
Apostle
speaks
,
1
Tim.
4.
2.
Others
there
are
which
come
neere
unto
the
kingdome
of
God
,
although
they
are
not
partakers
of
it
,
such
as
that
Scribe
was
of
whom
Christ
saith
,
Mark
12.
34.
that
he
was
not
farre
from
the
kingdome
of
God
;
and
King
Agrippa
,
Acts
26.
28.
Others
there
are
that
enter
into
the
kingdome
of
God
by
faith
and
repentance
,
Iohn
3.
3.
He
that
is
borne
againe
seeth
the
kingdome
of
God
,
that
is
,
he
enters
into
it
,
as
it
is
,
verse
5.
But
then
againe
others
there
are
,
(
with
whom
also
in
that
respect
God
is
very
well
pleased
,
)
that
do
not
only
enter
into
it
,
but
enter
in
a
plentifull
and
abundant
manner
,
as
in
this
place
.
The
difference
betwixt
these
two
last
sorts
is
such
,
as
is
betwixt
those
that
make
entrance
only
into
the
borders
of
a
countrey
,
and
those
that
go
even
into
the
most
inward
parts
of
it
:
or
as
is
betwixt
those
that
make
entrance
only
into
a
discipline
,
and
those
that
have
throughly
learned
,
and
do
exercise
the
very
mysteries
thereof
.
This
Doctrine
is
confirmed
,
Colos.
3.
15
▪
16.
And
to
that
purpose
is
that
in
Col●s
.
1.
9.
Reason
1.
Because
these
spirituall
things
are
such
,
that
they
can
never
exceed
measure
:
there
is
nothing
in
them
too
much
.
2.
They
are
of
such
a
nature
,
that
they
do
whet
and
stirre
up
the
desire
,
so
that
whosoever
hath
tasted
the
sweetnesse
of
them
,
doth
still
desire
to
be
more
and
more
filled
with
them
,
untill
he
shall
come
to
the
highest
perfection
,
as
we
may
see
in
their
examples
,
who
in
this
respect
are
most
commended
in
Scripture
.
Vse
1.
This
may
serve
to
reprove
and
condemne
those
,
to
whom
the
bare
profession
of
piety
seemes
to
be
enough
and
too
much
,
that
feare
lest
they
should
be
too
godly
,
that
is
,
lest
they
should
be
too
happy
:
this
is
a
certaine
token
of
a
carnall
minde
.
2.
To
exhort
us
,
1.
To
give
God
thanks
,
that
he
hath
not
only
admitted
us
into
the
suburbs
,
as
it
were
,
and
gates
of
this
kingdome
,
but
hath
also
revealed
unto
us
those
things
which
are
more
inward
and
secret
.
2.
To
be
diligent
and
carefull
,
that
we
do
not
neglect
or
despise
so
great
grace
,
but
day
by
day
earnestly
to
strive
to
make
a
greater
progresse
in
this
kingdome
,
which
we
shall
do
,
if
we
be
more
diligent
and
religious
in
those
exercises
,
whereby
this
kingdome
is
advanced
.
Verse
12.
Wherefore
I
will
not
be
negligent
to
put
you
alwayes
in
remembrance
of
these
things
,
though
ye
know
them
,
and
be
stablished
in
the
present
truth
.
Verse
13.
Yea
,
I
think
it
meet
as
long
as
I
am
in
this
tabernacle
,
to
stirre
you
up
,
by
putting
you
in
remembrance
:
Verse
14.
Knowing
that
shortly
,
I
must
put
off
this
my
tabernacle
,
even
as
our
Lord
Iesus
Christ
hath
shewed
me
.
Verse
15.
Moreover
,
I
will
endeavour
,
that
you
may
be
able
after
my
decease
,
to
have
these
things
alwayes
in
rem●mbrance
.
The
Analysis
.
IN
the
former
words
the
Apostle
had
given
a
reason
of
his
exhortation
,
why
all
the
faithfull
should
imbrace
it
:
and
in
these
words
he
gives
a
reason
of
the
same
,
why
he
should
use
it
unto
them
;
which
reason
he
delivers
by
way
of
anticipation
,
whereby
he
meets
with
a
close
objection
by
a
kinde
of
modest
excuse
,
or
by
removing
the
cause
which
they
might
suspect
,
why
he
should
put
them
in
remembrance
of
these
things
,
namely
,
because
he
did
think
they
were
ignorant
and
unstable
.
Now
he
shewes
that
this
was
not
the
cause
,
in
these
words
,
though
ye
know
them
,
and
be
stablished
in
the
present
truth
.
And
then
he
brings
divers
true
causes
that
moved
him
to
make
this
exhortation
unto
them
.
1.
The
great
profit
that
would
redound
unto
them
by
the
performance
of
these
duties
whereunto
he
exhorts
them
.
This
reason
is
intimated
in
that
causall
particle
,
whereby
he
joynes
these
words
with
the
former
,
wherefore
,
that
is
,
for
those
benefits
sake
which
you
shall
receive
by
this
meanes
,
I
thought
it
my
part
to
put
you
in
remembrance
of
these
things
after
this
manner
.
2.
The
second
reason
,
which
depends
upon
the
former
,
is
the
desire
and
care
that
he
had
to
further
their
good
;
this
is
intimated
in
these
words
,
I
will
not
be
negligent
.
3.
The
third
reason
is
t●ken
from
the
duty
of
the
Apostle
,
because
justice
and
equity
required
this
of
him
,
in
these
words
,
I
think
it
meet
.
4.
The
fourth
reason
is
taken
from
the
opportunity
of
time
,
which
he
had
now
,
and
was
not
long
to
continue
;
that
he
had
it
now
,
he
shewes
in
these
words
,
as
long
as
I
am
in
this
tabernacle
;
that
it
was
not
long
to
continue
,
in
these
words
,
Knowing
that
shortly
I
must
put
off
this
my
tabernacle
,
which
he
confirmes
by
the
testimony
of
Jesus
Christ
.
5.
The
fifth
reason
is
taken
from
the
fruit
which
this
exhortation
might
bring
forth
;
which
is
set
forth
by
the
adjunct
of
time
,
that
it
would
be
profitable
unto
them
,
not
only
while
Peter
lived
,
but
also
after
his
death
,
after
my
decease
to
have
these
things
alwayes
in
remembrance
,
verse
15.
The
Doctrines
arising
herehence
.
Doct.
1.
In
our
exhortations
and
admonitions
,
we
must
not
only
looke
unto
it
,
that
that
which
we
say
be
just
and
right
,
but
also
that
we
speak
it
with
a
right
minde
and
good
intention
,
and
that
it
may
so
appeare
also
unto
those
with
whom
we
have
to
do
.
This
is
gathered
from
the
scope
of
this
text
.
Reason
1.
The
first
reason
is
taken
from
our
duty
;
for
that
which
is
good
in
it selfe
,
becomes
evill
unto
us
,
and
our
duty
is
turned
into
sinne
,
unlesse
quod
bonum
est
bene
agamus
,
we
do
that
which
is
good
after
a
good
and
right
manner
:
as
if
a
man
out
of
anger
,
hatred
,
envie
,
or
a
desire
to
disgrace
him
,
or
pride
,
should
tell
his
neighbour
of
any
vice
,
or
stirre
him
up
to
do
his
duty
.
2.
From
the
profit
of
our
neighbour
,
or
the
benefit
of
our
admonition
and
exhortation
.
For
it
depends
oftentimes
upon
the
mind
or
manner
of
doing
it
,
which
is
chiefly
looked
unto
in
such
like
duties
;
so
that
they
do
either
make
way
for
our
neighbours
receiving
it
,
or
cast
an
obstacle
in
the
way
to
hinder
him
from
receiving
it
.
Vse
.
This
may
serve
to
reprove
those
,
that
never
exhort
others
but
for
revenge
sake
,
when
there
is
some
contention
and
strife
betwixt
them
;
and
then
they
please
themselves
most
in
reprooving
other
mens
vices
,
when
they
should
not
,
and
when
they
should
,
they
are
altogether
silent
.
Doct.
2.
We
must
put
our
neighbours
in
remembrance
of
those
things
which
make
most
for
their
good
.
This
is
gathered
from
that
particle
,
Wherefore
.
Reason
.
Because
admonition
and
exhortation
are
according
to
their
nature
,
workes
of
charity
,
and
tend
unto
the
good
of
our
neighbour
:
therefore
we
should
use
it
most
unto
those
from
whom
we
may
expect
most
good
.
Vse
1.
This
may
serve
to
reprove
those
,
who
,
if
their
neighbours
do
any
thing
unseemely
or
uncivilly
,
or
to
the
losse
of
their
honour
,
or
some
outward
profit
,
do
presently
take
notice
of
it
in
them
;
but
never
looke
after
those
things
that
doe
most
pertaine
to
the
kingdome
of
God
:
those
things
indeed
should
not
be
neglected
,
but
these
things
should
chiefly
be
looked
after
.
2.
To
exhort
us
,
in
those
things
which
pertaine
to
the
kingdome
of
God
,
and
the
salvation
of
soules
,
to
have
an
especiall
care
of
our
duty
towards
our
neighbour
.
Hitherto
belongs
that
which
Peter
saith
,
that
he
would
not
be
negligent
,
that
is
,
that
he
would
never
lay
aside
the
care
of
these
things
:
which
although
it
did
in
a
speciall
manner
pertaine
to
the
duty
of
Peter
,
an
Apostle
,
and
other
Ministers
of
the
word
,
yet
it
is
proportionably
to
be
extended
to
the
common
duty
of
all
Christians
,
because
the
reasons
which
strengthen
it
,
are
for
the
most
part
common
.
Doct.
3.
In
justice
and
equity
we
are
bound
to
put
one
an●ther
in
remembrance
.
This
is
gathered
from
these
words
,
I
think
it
meet
:
for
although
it
doth
not
pertain
unto
that
particular
justice
,
which
consists
in
the
equality
of
the
thing
received
and
repayed
,
yet
it
is
called
justice
,
because
it
hath
as
strong
an
obligation
,
as
any
thing
that
is
due
by
justice
,
Rom.
1.
14.
Vse
.
This
may
serve
to
reprove
those
that
account
it
a
sinne
to
be
negligent
in
paying
debts
,
but
make
no
account
of
the
neglect
of
this
duty
.
Doct.
4.
They
that
are
learned
and
also
stablished
in
the
truth
,
do
yet
stand
in
need
of
admonitions
and
exhortations
.
This
is
gathered
from
these
words
,
though
ye
know
them
and
be
stablished
in
the
present
truth
.
Reason
1.
Because
they
are
not
so
learned
and
stablished
,
but
that
they
may
be
yet
farther
instructed
and
stablished
.
2.
Because
if
they
had
all
knowledge
and
also
faith
,
yet
their
will
and
affections
must
be
by
these
meanes
stirred
up
unto
their
duty
.
For
our
will
is
like
unto
a
slow
and
dull
servant
,
to
whom
it
is
not
enough
once
to
heare
the
commands
of
his
master
,
but
they
must
be
often
told
him
.
Then
againe
,
if
they
had
not
only
all
knowledge
and
saith
,
but
also
a
most
ready
will
and
affections
,
yet
because
they
are
continually
assaulted
by
temptations
,
they
have
need
on
the
other
side
of
continuall
remembrances
and
puttings
in
mind
,
to
strengthen
them
.
The
speech
of
the
Captaine
and
the
sound
of
the
Trumpet
,
and
such
like
excitements
,
do
put
some
courage
even
into
the
most
valiant
souldiers
.
Vse
1.
This
may
serve
to
reprove
the
pride
of
those
men
,
that
put
such
confidence
in
themselves
in
their
own
knowledge
and
faith
,
that
they
do
utterly
contemne
such
kinde
of
helpes
.
2.
To
exhort
all
to
be
constant
and
diligent
in
the
hearing
of
Sermons
.
For
if
there
be
any
that
abound
in
knowledge
,
and
perhaps
exceed
the
Preacher
himselfe
,
so
that
they
cannot
be
taught
any
more
by
him
,
yet
they
may
be
stirred
up
by
admonitions
and
exhortations
,
and
in
that
respect
they
should
alwayes
be
present
there
;
but
much
more
should
they
,
that
are
not
yet
learned
and
stablished
in
the
truth
.
3.
To
direct
,
as
well
the
Preachers
as
the
hearers
,
not
only
to
teach
the
truth
,
but
also
to
bring
a
word
of
exhortation
alwayes
,
that
is
,
to
apply
it
to
the
use
of
the
truth
which
they
deliver
,
and
then
the
hearers
,
to
come
unto
Sermons
,
not
as
being
greedy
of
novelty
or
speculation
,
but
being
prepared
before
hand
and
ready
to
receive
exhortations
and
admonitions
,
and
to
turne
them
into
practise
.
Doct.
5.
We
must
take
hold
of
the
opportunity
of
time
,
which
we
have
,
diligently
to
exercise
such
Christian
duties
.
This
is
gathered
from
these
words
,
As
long
as
I
am
in
this
tabernacle
.
So
Gal.
6.
10.
John
9.
4.
&
12.
35.
Vse
.
This
may
serve
to
admonish
us
,
not
to
deferre
or
put
off
the
time
of
our
repentance
and
obedience
,
2
Cor.
6.
2.
Psal.
95.
7
,
8.
Doct.
6.
The
neerer
we
come
to
the
end
of
our
life
,
the
more
diligent
should
we
be
in
Christian
duties
.
This
is
gathered
from
the
words
following
,
Knowing
that
shortly
I
must
put
off
this
my
tabernacle
.
Vse
.
This
may
serve
to
exhort
us
,
alwayes
to
be
diligent
,
for
as
much
as
we
are
never
farre
from
putting
off
this
our
tabernacle
;
for
although
we
are
not
expresly
told
,
as
Peter
was
,
how
soone
this
shall
be
,
yet
we
are
told
that
it
shall
not
be
long
;
and
it
may
happen
sooner
unto
us
,
then
it
did
unto
Peter
,
who
wrote
this
Epistle
.
Doct.
7.
We
should
labour
in
our
life
,
that
some
fruit
of
our
life
may
remaine
in
the
Church
after
our
death
.
This
is
gathered
from
verse
15.
We
cannot
all
profit
the
Church
by
our
writings
,
as
Peter
did
,
but
yet
through
Gods
grace
we
may
either
by
some
other
workes
,
or
at
least
by
our
good
example
leave
some
sweet
smelling
favour
behinde
us
,
that
may
be
pleasing
and
accepta●●e
unto
those
that
remaine
.
Vse
1.
This
may
serve
to
condemne
those
,
that
live
so
corruptly
and
wickedly
,
that
even
after
their
death
they
are
a
scandall
and
offence
unto
those
that
knew
them
.
2.
To
exhort
us
,
(
and
to
comfort
our selves
in
it
,
)
to
carry
and
behave
our selves
piously
and
holily
while
we
live
,
because
Gods
glory
is
thereby
advanced
,
not
only
while
we
live
,
but
also
after
our
decease
.
Verse
16.
For
we
have
not
followed
cunningly
devised
fables
,
when
we
made
knowne
unto
you
the
power
and
comming
of
our
Lord
Iesus
Christ
,
but
were
eye-witnesses
of
his
Maj●sty
.
Verse
17.
For
he
received
from
God
the
Father
,
honour
,
and
glory
,
when
there
came
such
a
voice
to
him
from
the
excellent
glory
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
.
Verse
18.
And
this
voice
which
came
from
heaven
,
we
heard
,
when
we
were
with
him
in
the
holy
mount
.
The
Analysis
.
IN
these
verses
is
contained
the
reason
and
cause
of
those
things
,
which
he
had
spoken
of
before
,
as
it
is
manifest
by
the
causall
particle
For.
Now
he
had
said
before
,
1.
That
all
the
faithfull
must
adde
vertue
unto
faith
.
2.
That
he
had
a
just
reason
why
he
should
so
seriously
stirre
them
up
unto
this
duty
;
and
in
these
words
he
shewes
the
reason
and
cause
of
both
,
which
is
taken
from
the
certainty
that
is
in
the
things
themselves
,
and
the
assurance
that
all
the
faithfull
may
have
of
those
things
that
were
proposed
unto
them
to
beleeve
.
The
certainty
is
set
forth
first
by
something
unlike
it
,
that
is
,
by
cunningly
devised
fables
.
Secondly
,
by
the
testimonies
of
the
Apostles
,
who
were
both
eye-witnesses
,
and
care-witnesses
of
these
things
.
Eye-witnesses
,
in
these
words
,
we
were
eye-witnesses
of
his
Majesty
.
Eare-witnesses
in
these
words
,
and
this
voice
we
have
heard
.
The
sight
and
hearing
of
the
Apostles
,
wherein
lies
the
foundation
of
the
testimony
,
are
set
forth
first
by
their
objects
:
The
object
of
their
sight
was
the
majestie
of
Christ
,
the
object
of
their
hearing
was
a
voice
which
came
from
Heaven
concerning
Christ
.
Secondly
by
the
cause
,
which
was
God
the
Father
,
communicating
glory
unto
Christ
both
by
word
and
deed
,
Verse
17.
Thirdly
,
by
the
circumstances
of
time
and
place
,
When
we
were
with
him
,
&c.
The
Doctrines
arising
herehence
.
Doct.
1.
Cunningly
devised
fables
are
sometimes
proposed
in
the
Church
in
steed
of
the
truth
of
God
.
For
this
is
the
reason
why
the
Apostle
cleares
himselfe
from
all
suspicion
of
such
like
fables
,
because
there
were
many
at
that
time
,
and
many
would
come
afterwards
,
that
would
deceive
the
Church
with
such
like
fables
,
1
Cor.
2.
1.
Where
Paul
saith
that
he
came
not
with
excellency
of
speech
,
thereby
closely
rebuking
some
false
Apostles
and
Preachers
,
who
did
affect
nothing
else
but
a
shew
of
eloquence
.
So
in
this
place
Peter
makes
mention
of
fables
,
by
reason
of
such
impostors
,
1
Tim.
1.
4.
&
●
.
4.
Tit.
1.
14.
Such
were
the
fables
in
the
Church
of
Rome
▪
that
are
contained
in
their
golden
Legends
of
S.
Francis
,
Dominick
,
and
innumerable
Saints
and
Virgins
,
with
the
miracles
that
were
done
by
them
.
For
such
like
fables
were
wont
to
be
heretofore
,
and
yet
to
this
day
also
in
many
places
are
proposed
unto
the
people
in
stead
of
the
word
of
God
.
Vse
1.
This
may
serve
to
admonish
us
,
not
to
receive
all
things
that
are
proposed
,
without
triall
and
examination
:
for
so
we
may
imbrace
fables
in
steed
of
the
Gospell
.
2.
To
exhort
us
,
to
give
God
thanks
,
that
we
live
in
those
Churches
,
out
of
which
all
such
old
wives
fables
are
wholly
removed
,
and
wherein
nothing
is
proposed
but
the
sincere
word
of
God
.
Doct.
2.
All
those
professors
of
the
faith
that
do
not
adde
vertue
unto
faith
;
and
all
those
Preachers
that
do
not
with
zeale
and
constancy
stirre
up
the
faithfull
to
labour
for
vertue
,
do
greatly
dishonour
the
Gospell
,
as
if
it
were
of
the
same
nature
with
cunningly
devised
fables
.
This
is
gathered
from
the
connexion
of
these
words
with
the
words
foregoing
,
which
were
explained
in
the
Analysis
.
For
this
is
the
force
of
the
Apostles
reason
;
If
I
did
account
the
truth
of
the
Gospell
like
unto
a
cunningly
devised
fable
,
I
could
not
so
earnestly
,
and
with
such
constancy
stir
you
up
to
imbrace
and
adorne
it
;
nor
could
ye
receive
those
things
that
we
have
spoken
of
,
without
an
endeavour
to
abound
in
vertue
,
if
ye
did
not
account
them
like
unto
cunningly
devised
fables
.
Vse
1.
This
may
serve
to
admonish
,
1.
All
Preachers
to
beware
of
carelessenesse
and
negligence
in
stirring
up
the
people
unto
piety
.
And
2
,
All
the
faithfull
also
to
beware
of
luke-warme
and
unfruitfull
profession
of
the
faith
.
For
neither
of
●hem
can
be
without
an
implicit
and
vertuall
blasphemy
,
And
they
that
so
carry
themselves
,
although
they
do
not
in
words
▪
yet
they
do
in
their
deeds
confesse
,
and
make
it
to
appeare
,
that
they
make
no
more
account
of
the
Gospell
,
then
of
an
old
wives
fable
.
2.
To
exhort
us
,
to
give
all
diligence
to
sanctify
,
as
it
were
,
the
Gospell
of
Christ
which
we
professe
,
and
to
shew
it
in
our
lives
,
that
we
think
farre
otherwise
of
the
nature
of
it
,
then
the
profane
multitude
doth
.
Doct.
3.
The
summe
of
the
Gospell
consists
in
declaring
the
power
and
comming
of
Christ
.
This
is
gathered
from
these
words
,
We
made
knowne
unto
you
the
power
and
comming
of
our
Lord
Iesus
Christ
.
For
his
power
hath
respect
unto
his
divine
nature
,
together
with
the
effects
thereof
,
Rom.
1.
4.
And
his
comming
hath
respect
unto
his
humane
nature
,
together
with
the
end
and
benefit
of
his
incarnation
.
Now
if
these
two
be
joyned
together
,
namely
,
that
Christ
came
to
save
us
,
and
that
he
came
with
power
,
so
that
he
had
all
sufficiency
&
efficacy
at
his
comming
,
nothing
more
can
be
desired
to
comfort
the
faithfull
.
Vse
1.
This
may
serve
to
admonish
,
1
Preachers
,
to
make
the
power
and
comming
of
Christ
the
center
as
it
were
of
all
their
Sermons
.
The
Apostle
,
1
Cor.
2.
2.
Determined
to
know
nothing
save
Iesus
Christ
and
him
crucified
,
&
then
also
,
2.
the
hearers
,
to
have
a
speciall
eye
unto
that
in
the
hearing
of
Sermons
,
how
they
may
profit
in
the
understanding
of
this
mystery
.
2.
To
exhort
us
,
to
fetch
all
the
obedience
which
we
performe
unto
God
,
from
him
as
from
the
fountaine
.
For
whatsoever
duties
flow
not
from
the
power
and
comming
of
Christ
,
are
not
Evangelicall
,
but
are
infected
with
hypocrisie
,
or
consist
in
civility
.
Doct.
4.
The
certainty
of
this
Gospell
,
even
as
it
may
be
had
after
the
manner
of
men
,
is
as
great
as
any
we
can
have
of
any
things
that
are
done
and
past
.
This
is
gathered
from
these
words
;
We
have
seene
,
we
have
heard
.
For
it
is
confirmed
by
the
testimony
of
those
,
that
sensibly
perceived
it
;
who
by
the
confession
of
all
were
men
at
least
worthy
to
be
believed
,
having
no
reason
to
witnesse
any
otherwise
then
the
thing
it selfe
was
;
in
regard
that
they
could
not
expect
to
receive
any
profit
thereby
from
men
;
and
being
such
as
confirmed
it
unto
us
,
not
by
the
bare
testimony
of
their
words
,
but
also
with
their
life
and
blood
:
so
that
even
after
the
manner
of
men
we
may
be
as
certaine
of
the
Gospell
as
we
are
,
that
there
was
sometimes
a
Monarchy
of
the
Assyrians
,
Grecians
,
Romans
:
that
there
were
Captaines
,
and
Knights
,
of
such
and
such
a
countrey
,
or
the
like
.
Vse
1.
This
may
serve
to
reprove
and
condemne
the
perversnesse
of
men
,
who
easily
believe
all
other
things
,
though
there
be
but
weak
arguments
to
confirme
it
;
but
they
can
scarce
be
brought
to
receive
the
Gospell
of
salvation
.
2.
To
exhort
us
to
strengthen
our
faith
with
such
like
reasons
,
even
to
the
full
assurance
thereof
,
1
Iohn
1.
3
,
4.
For
although
we
our selves
have
not
seene
these
things
,
yet
we
must
as
strongly
and
firmely
believe
them
,
as
if
we
our selves
had
seene
them
with
our
eyes
,
Iohn
20.
29.
This
pertaines
unto
the
thankfulnesse
which
we
owe
u●to
God
,
that
he
would
not
barely
declare
unto
us
his
will
,
but
also
confirme
it
by
testimonies
,
Luke
1.
2.
For
this
was
one
of
the
speciall
offices
of
the
Apostles
,
to
witnesse
those
things
which
they
had
seene
of
Christ
,
Acts
1.
22.
&
2
32.
Doct.
5.
A
great
Majesty
was
sensibly
perceived
by
the
Apostles
.
This
is
gathered
from
these
words
,
We
have
seene
his
Majestie
.
So
great
was
this
Majestie
,
that
the
Disciples
could
not
beare
it
,
Matth.
17.
6.
It
astonished
and
amazed
Peter
,
Marke
9.
6.
Vse
1.
This
may
serve
to
instruct
us
,
to
conceive
by
this
proofe
,
how
great
the
glory
and
Majestie
of
Christ
is
now
in
Heaven
,
how
great
it
shall
be
at
the
last
day
,
and
how
great
we
also
shall
be
made
in
the
life
to
come
.
2.
To
exhort
us
,
to
have
Christ
in
high
estimation
:
We
have
no
cause
to
be
ashamed
of
so
great
a
Majestie
;
according
to
that
of
our
Saviour
;
If
any
one
be
ashamed
of
me
in
this
adulterous
generation
,
him
will
I
be
ashamed
of
before
God
and
his
Angels
.
Doct.
6.
This
majestie
was
expressed
in
those
words
of
God
,
This
is
my
beloved
Sonne
in
whom
I
am
well
pleased
.
In
these
words
is
contained
both
the
power
and
comming
of
Christ
,
whereof
the
Apostles
witnessed
,
and
wherein
is
contained
the
summe
of
the
Gospell
,
as
we
said
before
.
This
is
gathered
from
the
connexion
of
the
words
,
which
these
have
with
the
former
,
We
made
knowne
,
&c.
For
in
the
title
of
Sonne
is
declared
the
honour
and
glory
of
Christ
,
where
he
is
called
this
my
Sonne
:
in
the
title
of
beloved
is
shewed
the
comming
of
Christ
,
and
the
end
thereof
,
namely
,
to
reconcile
us
unto
God
,
and
make
us
beloved
of
him
:
whence
he
is
called
,
My
beloved
in
whom
I
am
well
pleased
.
By
the
title
of
Sonne
is
chiefly
signified
the
kingdome
of
Christ
,
by
the
title
of
beloved
in
whom
I
am
well
pleased
,
is
signified
the
Priesthood
of
Christ
;
and
by
the
third
thing
which
is
added
,
Mat.
17.
5.
is
signified
his
Propheticall
office
:
heare
ye
him
.
And
that
which
is
there
expressed
,
is
here
understood
;
so
that
there
is
nothing
in
Christ
and
the
Gospell
which
may
not
fitly
be
reduced
to
these
few
words
.
Vse
1.
This
may
serve
to
instruct
us
,
for
the
building
up
of
our
faith
,
to
have
alwayes
in
our
mindes
that
divine
voice
;
for
therefore
came
it
twice
from
Heaven
,
once
in
the
Baptisme
of
Christ
,
and
once
in
this
transfiguration
which
Peter
hath
reference
unto
in
this
place
:
All
the
word
of
God
indeed
comes
from
him
,
but
there
are
some
parts
of
it
which
come
from
him
unto
men
in
a
more
speciall
manner
,
that
is
,
immediately
.
Such
was
the
Decalogue
in
the
Old
Testament
:
such
was
the
voice
,
Iohn
12.
28.
and
such
was
this
voice
that
was
twice
repeated
:
Now
as
we
should
magnifie
every
word
of
God
,
so
in
a
speciall
manner
should
we
observe
and
take
notice
of
such
words
as
these
.
2.
To
admonish
us
,
to
depend
upon
Christ
alone
,
and
to
have
recourse
unto
him
only
,
in
those
things
which
pertaine
unto
our
salvation
.
1.
Because
such
a
testimony
was
never
given
of
any
one
besides
Christ
.
2.
In
this
testimony
,
power
,
honour
,
and
glory
is
so
given
unto
Christ
,
that
it
is
denied
unto
all
others
:
for
the
demonstrative
particle
that
,
as
it
is
in
the
originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
an
exclusive
vertue
,
as
touching
all
others
,
excluding
all
others
from
being
partakers
of
it
.
Doct.
7.
This
voice
of
God
did
effectually
bring
honour
and
glory
unto
Christ
.
This
is
gathered
from
these
words
,
He
received
from
God
the
Father
honour
and
glory
,
when
there
came
such
a
voice
unto
him
.
Reason
1.
Because
the
testimony
of
God
is
infallibly
true
.
●
2.
There
is
joyned
with
it
omnipotent
power
,
when
it
is
said
to
come
from
the
excellent
glory
.
Vse
1.
This
may
serve
to
instruct
us
,
by
faith
to
relye
upon
every
testimony
of
God
.
For
that
which
God
promiseth
or
any
way
witnesseth
,
is
as
sure
as
that
which
we
have
already
received
or
do
see
brought
to
passe
.
We
may
oftentimes
doubt
of
mens
words
,
because
they
have
neither
perfect
truth
,
nor
perfect
power
:
but
the
excellent
glory
of
God
,
whereof
mention
is
here
made
,
requires
far
otherwise
of
us
.
2.
To
exhort
us
,
for
the
confirmation
of
our
faith
,
to
have
alwayes
in
our
eyes
the
excellent
glory
of
God
,
whereby
he
can
and
also
will
do
whatsoever
he
hath
said
.
Doct.
8.
Those
things
which
pertaine
unto
the
kingdome
of
Christ
,
are
so
holy
,
that
they
make
the
place
it selfe
,
wherein
they
are
declared
,
in
some
sort
holy
.
This
is
gathered
from
these
words
:
in
the
holy
Mount
.
For
this
Mount
was
not
holy
,
but
by
this
transfiguration
,
and
this
voice
that
came
from
heaven
,
Exod.
3.
5.
Iohn
6.
3.
Vse
1.
This
may
serve
to
reprove
the
stupidity
of
those
,
that
are
nothing
taken
with
such
things
as
these
that
are
so
holy
.
2.
To
exhort
us
,
reverently
and
religiously
to
prepare
our selves
,
and
apply
our
mindes
unto
holy
exercises
,
Eccles.
5.
1.
Verse
19.
We
have
also
a
more
sure
word
of
prophesie
;
whereunto
ye
do
well
that
ye
take
heed
,
as
unto
a
light
that
shineth
in
a
dark
place
,
untill
the
day
dawne
,
and
the
day-starre
arise
in
your
hearts
.
Verse
20.
Knowing
this
first
,
that
no
prophesie
of
the
Scripture
is
of
any
private
interpretation
:
Verse
21.
For
the
prophesie
came
not
in
old
time
by
the
will
of
man
:
but
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Ghost
.
The
Analysis
.
PEter
had
before
proved
the
certainty
of
the
Gospell
by
the
testimony
of
the
Apostles
,
who
were
eye-witnesses
and
eare-witnesses
of
it
;
now
he
proves
the
same
certainty
by
the
testimony
of
the
word
of
prophesie
;
which
he
sets
forth
,
1.
By
the
adjunct
of
stability
,
and
that
in
comparison
to
the
testimony
of
the
Apostles
,
in
respect
whereof
this
word
of
prophesie
is
said
to
be
more
sure
.
2.
By
the
duty
adjoyned
which
is
due
unto
this
word
of
prophesie
,
namely
,
a
religious
heed
and
attention
which
should
be
given
unto
this
word
.
which
attention
is
declared
,
1.
By
the
end
and
use
of
this
word
of
prophesie
,
which
is
by
way
of
comparison
set
forth
by
the
use
of
a
light
,
2.
by
the
helping
cause
,
3.
By
the
esteeme
which
we
should
have
of
the
Prophesie
of
Scripture
,
verse
20
,
21.
namely
,
that
it
is
by
the
instinct
of
the
Holy
Ghost
▪
which
is
set
forth
by
those
Prophesies
that
are
contrary
thereunto
,
namely
,
such
,
as
are
of
private
interpretation
,
or
by
the
will
of
man
.
By
prophesie
is
meant
,
not
the
foretelling
of
those
things
,
that
depend
upon
any
naturall
causes
,
(
for
so
the
Astrologers
and
Physitians
can
foretell
many
things
,
being
skilfull
in
the
naturall
causes
,
)
nor
of
those
things
that
depend
upon
the
will
of
any
creature
(
for
so
those
that
know
other
mens
counsell
,
may
foretell
many
things
,
probably
at
least
)
but
prophesie
is
a
fore-telling
of
those
things
,
that
depend
only
upon
the
will
of
God
,
and
can
be
knowne
by
God
alone
,
and
those
to
whom
he
hath
revealed
it
.
By
the
word
of
Prophesie
is
meant
the
Prophesie
of
holy
Scripture
,
as
it
is
expresly
set
downe
,
verse
20.
which
is
distinguished
in
this
respect
not
only
from
false
prophesies
,
but
also
from
other
true
ones
,
which
were
never
in
the
Canon
of
the
Scripture
.
The
Doctrines
rising
herehence
.
Doct.
1.
The
word
of
Prophesie
is
a
more
sure
testimony
then
the
testimony
of
any
men
,
or
of
those
things
that
our
senses
themselves
can
give
us
.
This
is
gathered
from
the
comparison
which
is
here
made
betwixt
this
testimony
and
that
which
went
before
.
But
it
is
said
to
be
more
sure
,
not
more
true
:
because
that
which
the
Apostles
witnessed
,
was
as
true
;
but
their
testimony
did
not
carry
with
it
so
great
a
confirmation
of
the
truth
.
Reason
1.
Because
it
appeared
not
so
much
to
be
a
divine
testimony
,
being
not
as
yet
expressed
in
the
Scriptures
.
2.
Because
it
could
not
prevaile
so
much
upon
the
mindes
of
the
Jewes
,
as
the
word
of
prophesie
,
which
had
now
for
many
ages
bin
as
it
were
habitually
confirmed
in
their
minds
.
3.
Because
the
testimony
of
one
that
foresaw
the
truth
,
hath
more
divine
operation
in
it
,
then
the
testimony
of
him
that
witnesseth
what
he
hath
seen
or
heard
being
present
,
Ioh.
5.
36
,
39.
There
are
three
degrees
of
testimonies
,
1
Of
Iohn
.
2.
Of
the
workes
of
Christ
.
3.
Of
the
Scripture
or
word
of
prophesie
.
The
testimony
of
works
is
said
to
be
greater
then
the
testimony
of
Iohn
,
and
the
testimony
of
the
Scripture
by
way
of
gradation
is
intimated
to
be
greater
then
both
.
Vse
1.
This
may
serve
to
instruct
us
,
in
all
those
things
that
pertaine
unto
faith
and
our
salvation
to
depend
only
upon
the
Scriptures
,
because
nothing
can
be
more
sure
.
2.
To
exhort
us
,
to
give
God
thankes
,
that
he
hath
not
only
made
knowne
unto
us
his
truth
,
but
hath
also
confirmed
it
by
strong
and
sure
reasons
,
and
in
all
respects
hath
had
regard
to
and
provided
for
the
weaknesse
of
our
faith
.
3.
To
reprove
many
Christians
,
which
do
too
much
stagger
and
doubt
of
these
truths
.
For
there
appeares
such
a
wavering
and
doubting
of
the
minde
,
where
the
life
is
doubtfull
and
uncertaine
,
and
is
not
surely
grounded
and
ordered
according
to
the
rules
of
Christ
.
Now
we
should
be
as
sure
of
these
matters
of
faith
by
the
Scriptures
,
as
we
are
of
those
things
that
we
our selves
see
now
present
before
our
eyes
;
and
go
on
as
firmely
and
constantly
in
the
way
of
Christ
,
as
if
we
did
now
with
our
eyes
see
Christ
himself
,
and
all
those
things
that
he
hath
promised
us
;
or
as
if
we
did
now
heare
that
voice
,
Arise
ye
dead
and
come
to
judgement
.
Doct.
2.
The
prophesie
of
the
Old
Testament
gives
a
most
sure
testimony
of
the
power
and
comming
of
Christ
.
This
is
gathered
from
the
reference
which
this
19
verse
hath
to
verse
16.
So
Luke
1.
20.
Acts
3.
18
,
24.
&
10.
43.
Reason
.
1.
The
greatnesse
of
this
mystery
,
which
was
such
,
that
it
must
not
be
shewed
on
a
sudden
to
the
world
,
but
,
for
dignity
sake
,
as
it
were
,
by
such
like
messengers
going
before
.
2.
That
it
might
the
more
appeare
that
these
things
come
from
God
,
who
was
the
only
author
of
such
like
prophesies
.
3.
Because
the
salvation
of
the
people
of
God
from
the
beginning
of
the
world
depended
upon
the
beleeving
of
this
mysterie
.
Vse
1.
This
may
serve
to
instruct
us
,
to
confirme
our
faith
more
and
more
by
such
like
arguments
.
2.
To
exhort
us
,
highly
to
esteeme
of
this
mysterie
,
because
God
himselfe
alwayes
made
such
reckoning
of
it
,
that
he
would
have
his
Prophets
from
the
beginning
of
the
world
to
be
exercised
in
the
declaration
of
it
.
3.
To
admonish
us
,
that
it
should
never
seeme
tedious
unto
us
,
to
heare
and
meditate
upon
those
things
,
which
pertain
unto
this
mysterie
,
seeing
God
would
have
this
alwayes
pressed
by
all
his
Prophets
.
Doct.
3.
It
is
most
praise-worthy
in
Christians
alwayes
to
give
diligent
heed
unto
the
Prophesies
and
the
rest
of
the
Scripture
.
This
is
gathered
from
these
words
:
Ye
do
well
that
ye
take
heed
.
By
taking
heed
is
meant
,
1.
A
search
and
inquiry
after
the
sense
of
the
Scriptures
,
or
the
truths
that
are
contained
in
them
.
2.
An
applying
of
those
truths
unto
the
ends
and
uses
whereunto
they
serve
.
3.
A
religious
affection
of
the
minde
,
whereby
the
conscience
is
subdued
unto
those
truths
as
unto
the
rules
of
faith
and
manners
:
now
they
do
well
,
that
do
thus
give
heed
unto
the
Scriptures
.
Reason
1.
Because
this
obedience
pleaseth
God
.
2.
Because
they
provide
well
for
themselves
,
to
be
directed
unto
eternall
happinesse
.
Vse
1.
This
may
serve
to
refute
the
Papists
,
and
some
other
foolish
men
,
who
deny
that
they
do
well
,
which
give
heed
unto
the
Scriptures
.
2.
To
reprove
all
profane
and
worldly
men
,
who
take
great
care
about
their
worldly
profits
,
or
their
carnall
pleasures
,
but
give
little
or
no
heed
at
all
unto
the
Scriptures
.
3.
To
exhort
us
,
to
stirre
up
in
our selves
daily
this
care
of
attention
.
Doct.
4.
The
Scripture
is
a
light
shining
unto
those
that
religiously
give
heed
unto
it
.
This
is
gathered
from
these
words
;
Take
heed
as
unto
a
light
that
shineth
.
Now
it
is
called
a
light
,
Reason
1.
Because
it
is
cleare
and
manifest
in
it selfe
.
2.
Because
it
makes
all
other
things
cleare
and
manifest
.
3.
Because
it
enlightens
also
the
eyes
of
our
minde
,
so
that
we
are
able
to
behold
the
heavenly
mysteries
of
the
kingdome
of
God
.
Vse
1.
This
may
serve
to
refute
the
Papists
,
who
tax
the
Scriptures
of
obscurity
.
2.
To
reprove
and
condemne
those
,
that
walk
in
the
midst
of
this
light
,
and
yet
perceive
no
more
of
the
things
of
God
,
then
as
if
they
were
in
darknesse
.
3.
To
exhort
us
,
1.
To
give
God
thanks
for
so
great
a
benefit
.
For
God
now
deales
with
us
,
as
he
did
heretofore
with
the
Israelites
,
in
whose
dwellings
there
was
light
,
when
in
all
the
land
of
the
Egyptians
there
was
thick
darknesse
,
Exod.
10.
22.
23.
2.
To
walke
in
this
light
,
not
to
sleepe
or
have
fellowship
with
the
workes
of
darknesse
,
as
it
is
Ephesians
5.
8.
11.
14.
Doct.
5.
The
whole
condition
of
this
our
life
hath
much
darknesse
in
it
.
This
is
gathered
from
these
words
;
A
light
shining
in
a
darke
place
.
We
may
see
the
explication
of
these
words
in
Calvin
.
Reason
.
Because
without
the
light
of
the
Scriptures
and
faith
we
are
nothing
but
darknesse
;
seeing
therefore
this
light
is
communicated
unto
us
but
imperfectly
in
this
life
,
there
must
needs
be
as
yet
much
darknesse
.
Vse
1.
This
may
serve
to
admonish
us
,
not
to
puffe
up
our selves
with
the
opinion
of
knowledge
,
but
humbly
to
acknowledge
our
imperfections
.
2.
To
exhort
us
,
so
much
the
more
diligently
to
give
heed
unto
the
light
.
Doct.
6.
We
must
give
heed
unto
the
Scriptures
,
untill
a
greater
light
be
communicated
unto
us
,
then
we
can
have
out
of
the
Scriptures
,
that
is
,
untill
the
last
end
of
this
life
.
This
is
gathered
from
these
words
,
untill
the
day
downe
.
Although
they
were
very
strongly
confirmed
,
verse
12.
Yet
they
must
still
give
heed
unto
the
Scriptures
.
Daniel
himselfe
,
though
a
Prophet
,
gave
heed
unto
the
Prophesies
of
Ieremy
,
Daniel
,
9.
2.
Peter
himselfe
gave
heed
unto
the
Epistles
of
Paul
,
c.
3.
v.
15.
Paul
himselfe
had
great
care
of
the
Parchments
,
that
is
,
of
the
volumes
and
books
of
Scripture
,
2
Tim
▪
4.
13.
Vse
1.
This
may
serve
to
refute
the
Anabaptists
,
who
say
that
the
Scriptures
are
only
profitable
for
novices
and
young
beginners
,
and
not
for
the
stronger
.
2.
To
reprove
those
,
that
rest
in
that
knowledge
of
the
Scriptures
,
which
they
have
,
and
seeke
no
farther
.
Doct.
7.
Very
great
knowledge
,
light
and
cleerenesse
shall
be
communicated
unto
us
in
the
life
to
come
.
This
is
gathered
from
the
comparison
that
is
made
betwixt
the
life
present
and
the
life
to
come
:
In
the
present
we
have
a
light
as
it
were
in
a
darke
place
,
but
in
that
to
come
we
shall
have
full
noone
as
it
were
,
1
Cor.
13.
12.
Vse
.
This
may
serve
to
exhort
us
earnestly
to
desire
to
come
unto
that
perfection
,
and
in
the
meane
time
to
exercise
our selves
in
those
things
that
lead
thereunto
.
Doct.
8.
The
light
of
the
Scripture
profiteth
none
but
the
faithfull
.
This
is
gathered
from
these
words
:
Knowing
this
first
,
that
is
,
beleeving
,
Hebr.
4.
2.
No
great
or
noble
effect
is
produced
,
unlesse
the
matter
,
or
the
object
wherein
it
should
be
produced
,
be
prepared
before
:
the
seed
it selfe
that
is
cast
into
the
ground
,
doth
not
grow
,
unlesse
the
ground
be
plowed
and
harrowed
.
Besides
,
whereas
the
Scripture
is
a
testimony
,
and
the
strength
of
the
testimony
depends
upon
the
authority
of
him
that
witnesseth
,
the
Scripture
can
be
of
no
force
,
if
the
authority
of
God
be
not
acknowledged
in
it
.
Vse
.
This
may
serve
to
direct
us
,
when
we
come
to
the
reading
or
hearing
of
the
Scriptures
,
alwayes
to
lift
up
our
mindes
unto
God
,
and
stirre
up
true
faith
in
our
hearts
.
Doct.
9.
The
first
thing
to
be
believed
is
,
that
the
Scriptures
are
not
of
any
inhumane
interpretation
,
but
of
divine
revelation
.
This
is
gathered
from
these
words
:
Knowing
this
first
,
&c.
The
Papists
and
some
others
gather
from
this
place
,
that
the
interpretation
of
Scripture
doth
not
belong
unto
private
men
,
but
unto
the
Church
,
that
is
,
the
Pope
and
the
Councels
whom
he
approves
of
:
but
in
this
sense
this
place
makes
most
against
them
:
for
first
it
is
not
here
said
that
a
private
man
may
not
interpret
the
Scriptures
,
but
that
he
may
not
make
an
interpretation
of
his
owne
;
now
by
a
mans
owne
interpretation
is
meant
a
humane
interpretation
,
that
is
made
by
the
will
of
man
;
as
it
evidently
appeares
by
the
opposition
,
verse
21.
So
that
the
Prophets
themselves
,
although
they
were
publick
Doctors
of
the
Church
,
yet
if
they
should
have
said
any
thing
of
themselves
without
the
revelation
of
God
,
that
would
have
beene
their
owne
,
that
is
,
a
humane
interpretation
:
whence
also
it
followes
that
every
interpretation
of
the
Pope
,
which
he
takes
not
from
cleare
Scripture
,
or
hath
it
not
by
some
extraordinary
revelation
,
is
his
owne
in
that
sense
as
this
word
is
taken
in
this
place
.
Secondly
,
By
interpretation
in
this
place
is
not
meant
the
interpretation
of
Scripture
,
that
was
before
revealed
,
but
the
revelation
it self
,
as
it
appears
by
the
21
vers
where
this
interpretation
is
made
to
consist
therein
,
that
the
Prophets
spake
their
prophesies
as
they
were
moved
by
the
holy
Ghost
.
3
Peter
himselfe
,
who
in
the
opinion
of
the
Papists
was
at
that
time
head
of
the
Church
,
bids
the
faithfull
here
,
search
the
Scriptures
,
he
doth
not
bid
them
depend
upon
him
,
and
alwayes
look
for
interpretatio●
.
4
He
attributes
more
and
greater
strength
unto
the
Scripture
,
then
to
his
own
testimony
.
5
He
cals
the
Scripture
a
light
,
and
the
condition
of
the
Church
a
dark
place
▪
the
Papists
on
the
contrary
attribute
darknesse
unto
the
Scripture
,
and
light
and
clearnesse
unto
the
Church
.
6
He
commends
the
vulgar
sort
of
the
faithfull
,
that
they
did
take
heed
unto
the
Scriptures
,
in
these
words
,
Ye
do
well
.
But
the
Papists
by
this
interpretaion
debarre
the
faithfull
from
the
reading
of
the
Scripture
.
Vse
1.
This
may
serve
to
refute
the
Papists
,
that
put
the
Church
before
the
Scripture
,
and
say
that
the
first
thing
to
be
believed
is
,
that
the
Church
cannot
erre
.
2.
To
exhort
us
,
to
lay
this
foundation
firme
and
sure
in
our
hearts
.
Doct.
10.
The
holy
Ghost
moved
those
men
that
were
authors
of
the
Scriptures
.
This
is
gathered
from
these
words
:
As
they
were
moved
by
the
holy
Ghost
.
Vse
.
This
may
serve
to
instruct
us
,
by
continuall
prayer
to
seek
for
the
aid
of
the
Spirit
,
for
the
understanding
of
the
Scriptures
.
The
Scripture
must
be
understood
by
the
help
of
the
same
Spirit
,
by
whom
it
was
dictated
,
as
Hier.
Eodem
spiritu
debet
intelligi
Scriptura
,
quo
fuit
dictata
.
Doct.
11.
The
men
which
the
holy
Ghost
made
use
of
,
to
deliver
the
Scriptures
,
were
holy
men
of
God
.
Holy
,
because
they
were
sanctified
inwardly
,
&
also
set
apart
to
this
most
holy
work
.
Men
of
God
they
were
,
because
they
were
called
by
God
to
this
office
,
and
they
did
declare
the
will
of
God
,
and
they
did
labour
also
to
bring
men
unto
God
.
Vse
.
This
may
serve
to
exhort
us
,
to
labour
to
be
like
unto
them
,
according
to
our
ability
,
both
in
holinesse
,
and
in
zeale
of
the
Lord
.
Chapter
II.
Verse
1.
But
there
were
false
Prophets
also
among
the
people
,
even
as
there
shall
be
false
teachers
among
you
,
who
privily
shall
bring
in
damnable
heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
.
Verse
2.
And
many
shall
follow
their
pernicious
wayes
,
by
reason
of
whom
the
way
of
truth
shall
be
evill
spoken
of
.
Verse
3.
And
through
covetousnesse
shall
they
with
feined
words
make
merchandize
of
you
.
The
Analysis
.
HItherto
the
Apostle
propounded
an
exhortation
,
and
confirmed
it
also
in
the
foregoing
Chapter
.
In
the
two
following
Chapters
he
strengthens
it
,
by
removing
the
impediments
,
that
might
make
this
exhortation
of
no
effect
.
And
the
chiefe
impediments
are
fals
teachers
and
profane
scoffers
:
of
these
former
he
speaks
Ch.
2.
Of
the
latter
chap.
3.
The
false
teachers
he
doth
first
,
describe
:
secondly
,
reprove
:
he
describes
them
from
the
beginning
to
those
words
in
vers.
3.
whose
judgement
,
&c.
Then
he
reproves
them
,
1
in
generall
in
these
words
,
that
they
are
damned
men
;
which
he
doth
afterwards
prove
,
1
by
the
usuall
course
of
Gods
justice
,
from
verse
4.
to
the
10.
2.
By
their
deserts
,
whereby
they
bring
upon
themselves
the
revenging
justice
of
God
,
from
verse
10.
to
the
end
of
the
Chapter
.
In
the
description
of
the
false
teachers
he
makes
,
1
A
comparison
of
the
like
betwixt
the
false
teachers
and
those
that
were
false
prophets
among
the
people
of
Israel
,
partly
that
he
might
joyne
together
this
discourse
with
the
former
,
where
he
spake
of
true
Prophets
;
and
partly
that
he
might
meet
with
the
scandall
which
might
arise
by
such
seducers
;
and
partly
that
he
might
stirre
up
the
faithfull
so
much
the
more
,
to
beware
of
their
seducing
.
In
the
first
respect
,
the
last
words
of
the
former
Chapter
,
and
the
first
of
this
Chapter
,
make
such
a
discreet
axiom
as
this
;
although
there
were
many
Prophets
among
the
People
of
Israel
,
that
were
holy
men
of
God
,
and
were
moved
by
the
Spirit
of
God
in
those
things
that
they
spake
;
yet
among
the
same
people
also
there
were
many
false
Prophets
.
This
discretion
is
shewed
in
these
words
:
But
there
were
.
In
the
second
respect
these
words
make
a
copulate
axiom
thus
:
Like
as
there
were
false
Prophets
among
the
People
of
Israel
,
so
also
shall
there
be
false
teachers
among
you
.
In
the
third
respect
there
is
intimated
and
implicitely
contained
such
a
connex
axiom
as
this
:
If
there
shall
be
false
teachers
among
you
,
like
as
there
were
false
Prophets
among
the
people
of
Israel
,
then
must
you
be
alike
careful
to
beware
of
these
,
as
the
Israelites
were
warned
heretofore
to
beware
of
them
.
After
that
description
which
is
made
by
way
of
comparison
,
followes
an
absolute
description
;
wherein
the
false
teachers
are
described
by
their
effects
.
Which
eff●cts
have
either
an
immediate
reference
unto
the
false
teachers
themselves
,
or
unto
others
by
them
.
Those
that
have
reference
unto
the
false
teachers
themselves
,
are
1
The
bringing
in
of
heresies
,
which
are
set
forth
by
their
adjunct
,
that
they
are
damnable
,
whereof
he
gives
a
reason
also
,
taken
from
the
nature
of
heresies
,
which
is
said
to
be
such
,
that
it
brings
in
a
denying
of
the
Lord
.
2.
The
second
effect
is
,
that
they
bring
upon
themselves
swift
destruction
.
In
respect
of
others
the
first
effect
is
,
that
they
shall
have
many
followers
,
who
are
pointed
out
by
another
effect
accompanying
this
seducing
,
namely
,
a
speaking
evill
of
the
truth
,
or
of
the
Gospell
,
which
shall
come
to
passe
by
their
meanes
.
The
other
effect
is
the
abuse
of
those
whom
they
do
seduce
for
gain
;
which
abuse
is
set
forth
by
the
helping
cause
,
namely
by
fained
words
.
The
Doctrines
arising
herehence
.
Doct.
1.
There
are
alwayes
false
prophets
and
false
teachers
in
the
Church
.
This
is
gathered
from
these
words
:
there
were
,
there
shall
bee
.
Reason
.
This
comes
to
passe
in
a
threefold
respect
,
1
in
respect
of
God
.
2.
In
respect
of
the
Devill
.
3.
In
respect
of
men
.
First
,
in
respect
of
God
,
and
that
1
that
they
which
are
approved
in
the
Church
may
be
made
manifest
,
1
Cor.
11.
19.
Deut.
13.
3.
2.
That
the
obstinate
wicked
may
perish
in
their
ungodlinesse
and
cruelty
,
2
▪
Thess.
2.
10
,
11
,
12.
1
Kings
22.
20
,
21
,
22.
Secondly
,
in
respect
of
the
Devill
,
because
he
is
alwayes
the
father
of
lyes
,
and
a
murtherer
,
and
that
envious
one
,
which
soweth
tares
among
the
good
seed
.
Thirdly
,
In
respect
of
men
,
because
the
wisdome
of
the
flesh
is
enmity
against
God
and
his
truth
.
The
use
hereof
according
to
the
Apostles
intention
is
twofold
:
Vse
1.
To
admonish
us
,
not
to
be
offended
,
nor
to
be
top
much
troubled
in
minde
,
when
we
see
heresies
to
arise
in
the
Church
,
but
to
say
as
the
Apostle
did
,
There
were
,
there
shall
be
.
2.
To
instruct
us
,
not
to
believe
every
spirit
,
but
to
try
whether
they
are
of
God
,
1
Iohn
4.
1.
Doct.
2.
Every
heresie
hath
damnation
joyned
with
it
.
This
is
gathered
from
these
words
:
damnable
heresies
.
Some
are
more
damnable
then
others
,
yet
all
do
in
their
nature
tend
to
damnation
.
For
all
are
contrary
unto
the
way
of
truth
,
whereof
mention
is
made
,
verse
2.
which
way
alone
leads
unto
life
.
But
there
are
some
heresies
which
can
by
no
meanes
consist
with
salvation
or
eternall
life
.
Hereupon
such
opinions
are
by
a
kind
of
appropriation
called
heresies
in
the
Church
,
that
is
,
opinions
altogether
damnable
.
For
there
is
a
difference
to
be
observed
betwixt
things
rashly
spoken
,
bare
errors
in
faith
,
and
heresies
properly
so
called
.
In
the
heresies
themselves
also
we
must
distinguish
betwixt
the
materiality
,
and
the
formality
of
it
.
For
to
make
a
formall
heresie
,
for
which
a
man
is
properly
called
an
heretick
,
there
is
required
besides
an
errour
in
those
things
that
pertaine
unto
the
fundamentals
of
religion
,
a
reluctation
against
the
cleare
light
,
and
obstinacy
in
that
reluctation
.
Vse
.
This
may
serve
to
condemne
those
that
under
the
name
of
peace
and
charity
,
make
so
little
reckoning
of
the
bringing
in
of
heresies
into
the
Church
.
They
would
have
all
things
received
in
and
tollerated
;
which
is
all
one
,
as
if
they
would
for
peace
and
charity
admit
of
damnation
it selfe
.
For
heresies
have
damnation
joyned
with
it
.
2.
To
admonish
us
,
1.
to
take
diligent
heed
that
we
do
not
by
any
means
further
such
heresies
.
2.
Not
rashly
or
for
a
light
cause
to
pronounce
any
man
an
heretick
.
3.
As
carefully
to
beware
of
heresies
,
as
we
should
of
damnation
.
Quest.
In
the
reason
which
is
here
given
of
this
property
of
heresies
,
that
they
are
damnable
,
a
question
is
moved
,
What
is
meant
by
denying
the
Lord
?
denying
the
Lord
that
bought
them
.
For
many
gather
from
this
place
,
that
all
and
every
particular
man
were
redeemed
by
Christ
,
because
it
is
here
said
that
he
bought
even
those
wicked
hereticks
:
but
it
may
be
answered
divers
wayes
.
Answ.
1.
That
these
false
teachers
were
members
of
the
visible
Church
,
and
therefore
,
1.
they
accounted
themselves
such
as
were
redeemed
by
Christ
,
and
made
shew
of
that
profession
.
2.
Men
were
to
account
them
such
,
as
long
as
they
continued
in
the
Church
;
and
in
this
respect
they
may
be
said
to
be
such
as
were
redeemed
by
Christ
;
like
as
the
Apostles
are
wont
to
call
whole
Churches
justified
,
sanctified
,
and
elect
.
There
is
not
the
same
reason
therefore
of
all
and
every
particular
man
,
as
there
was
of
these
.
Ans.
2.
He
doth
not
here
speak
of
Christ
properly
,
as
he
is
Redeemer
,
nor
of
the
redemption
of
his
blood
,
but
of
that
right
,
whereby
masters
chalenge
their
servants
,
as
having
bought
them
;
which
may
be
thus
shewed
:
1.
Here
is
no
mention
of
Christ
as
being
Lord
properly
,
but
Master
.
For
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
properly
,
a
Master
in
respect
of
a
servant
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
.
And
these
two
names
are
clearly
distinguished
,
Iude
v.
4.
where
the
same
thing
is
spoken
of
the
same
false
teachers
:
there
they
are
said
to
deny
their
Dominum
&
herum
Lord
and
master
;
although
he
may
be
called
their
Herus
,
Master
,
he
is
not
properly
called
their
Dominus
,
Lord
.
Then
againe
,
the
Lord
is
not
said
to
have
redeemed
all
men
,
but
only
to
have
bought
them
:
now
although
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
buy
,
be
sometimes
used
in
the
same
sense
that
the
other
is
,
yet
it
is
not
alwayes
so
.
Ans.
3.
The
comparison
here
is
plainly
made
betwixt
the
false
teachers
and
the
false
Prophets
,
bewixt
the
visible
Church
and
the
people
of
Israel
;
for
the
Lord
is
said
to
have
bought
those
men
in
the
same
sense
,
that
he
is
said
to
have
redeemed
and
delivered
all
the
people
of
Israel
;
that
is
,
as
he
delivered
them
out
of
Egypt
,
and
challenged
them
to
himselfe
in
a
peculiar
manner
,
that
by
a
solemne
covenant
they
should
be
his
servants
;
so
also
all
those
that
give
their
names
unto
the
Church
,
he
may
in
this
respect
be
said
to
have
bought
▪
as
a
Master
,
that
they
should
serve
him
for
ever
.
To
deny
the
Lord
is
,
not
to
acknowledge
God
or
Christ
for
the
Lord
,
Matth.
10.
32
,
33.
to
confesse
and
to
deny
are
made
contrary
one
to
another
,
Luke
12.
8
,
9.
The
reason
is
,
because
it
hath
once
professed
the
name
of
the
Lord
,
and
afterwards
departs
from
that
profession
▪
it
is
all
one
as
if
he
did
plainly
say
,
that
he
would
no
longer
be
a
servant
of
that
Lord
.
For
this
denying
is
twofold
,
either
▪
verball
or
reall
.
A
verball
denying
was
in
Peter
,
a
reall
denying
is
in
all
those
that
after
they
have
made
profession
of
the
faith
▪
return
unto
a
profane
life
,
1
Tim.
5.
8.
2
Tim.
3.
5.
The
denying
in
this
place
is
properly
meant
of
a
reall
denying
.
For
the
description
of
these
men
doth
rather
expresse
their
profane
courses
,
then
their
open
renouncing
of
Christ
.
Doct.
3.
It
is
a
damnable
impiety
to
deny
Christ
either
in
word
or
deed
.
Reason
1.
Because
by
this
means
Christ
is
greatly
dishonoured
;
for
men
,
our
lusts
,
and
Sathan
himselfe
are
preferred
before
him
,
Mark
8.
38.
where
the
indignity
of
this
sinne
is
shewed
,
that
an
adulterous
and
sinfull
generation
is
preferred
before
Christ
.
Christ
also
by
this
me●ns
is
accused
of
iniquity
:
for
no
servant
usually
goeth
away
from
his
master
,
if
he
confesseth
him
to
be
a
just
master
;
therefore
this
going
away
is
as
it
were
a
professing
that
he
doth
accuse
that
master
from
whom
he
goes
of
some
iniquity
.
Hereupon
was
that
contesting
of
the
Lord
against
his
rebellious
people
▪
that
he
was
a
just
and
right
master
,
neither
did
he
give
them
any
cause
to
depart
from
him
,
Ier.
2
5.
Mich.
6.
3.
Deut.
32.
4.
2.
Because
Christ
threatned
a
most
heavie
judgement
against
this
sin
,
when
he
saith
that
he
will
deny
those
men
;
that
he
wil
be
ashamed
of
them
before
God
and
his
Angels
,
Mark
8.
38.
Vse
1.
This
may
serve
to
condemne
,
not
only
the
manifest
Apostates
,
but
also
all
those
,
that
with
the
profession
of
godlinesse
joyne
a
profane
life
,
or
turn
aside
from
that
profession
.
The
sinne
of
these
men
is
more
grievous
,
then
of
Turks
and
Infidels
,
that
never
gave
their
names
unto
Christ
;
for
the
neerer
any
man
commeth
unto
God
,
the
more
doth
he
dishonour
his
name
,
if
he
doth
fall
back
againe
.
He
that
hath
in
some
sort
forsaken
Sathan
,
and
given
himselfe
up
unto
God
,
and
afterward
forsakes
God
again
,
and
gives
himselfe
up
unto
Sathan
,
seems
to
have
known
both
masters
,
and
advisedly
to
pronounce
that
he
is
the
better
,
whose
servant
he
would
rather
be
,
that
is
,
Sathan
.
2.
To
admonish
us
,
1.
Carefully
to
beware
,
not
only
of
the
damnable
sin
it selfe
,
but
also
of
all
appearance
,
and
every
degree
of
it
,
and
every
occasion
that
might
leade
us
thereunto
.
2.
If
in
any
respect
we
have
turned
towards
such
like
abomination
,
to
recall
our selves
betimes
,
and
seriously
to
bewaile
our
offence
,
like
as
Peter
did
after
his
denying
of
Christ
,
Matth.
26.
75.
Doct.
4.
It
i●
the
nature
of
such
sinnes
to
bring
destruction
upon
men
.
This
is
gathered
from
these
words
;
bring
upon
themselves
destruction
.
Reason
.
Because
sinne
in
respect
of
the
guilt
that
is
joyned
with
it
,
hath
a
kind
of
power
whereby
it
drawes
all
evill
;
like
as
faith
and
prayers
obtain
every
good
gift
from
God
.
Hence
is
it
,
that
our
sins
are
said
to
cry
for
vengeance
;
and
also
to
draw
punishment
unto
it
as
it
were
with
strong
cords
,
Isay
5.
18.
For
while
men
draw
sin
with
such-like
cords
,
they
do
also
draw
the
punishment
of
sinne
,
which
is
joyned
unto
it
.
Vse
1.
This
may
serve
to
admonish
us
,
in
this
respect
to
beware
of
sin
.
2.
To
exhort
us
,
by
faith
,
repentance
,
and
prayers
,
to
turn
away
that
destruction
from
us
,
which
our
sins
would
bring
upon
us
.
Doct.
5.
The
destruction
which
hangs
over
the
heads
of
grievous
offenders
will
come
swiftly
.
This
is
gathered
from
these
words
;
swift
destruction
.
Doct.
6.
Men
are
wonderfully
prone
to
imbrace
errors
.
This
is
gathered
from
these
words
;
And
many
shall
follow
.
Reason
1.
By
reason
of
that
darknesse
,
which
hath
taken
hold
of
mens
mindes
;
thereupon
they
may
be
easily
drawne
under
any
shew
or
glimps
of
light
.
2.
By
reason
of
that
disposition
which
they
have
,
alien
from
the
truth
;
thereupon
they
easily
imbrace
those
things
that
are
contrary
to
this
truth
.
3.
By
reason
of
that
disposition
which
they
have
,
agreeing
with
the
nature
of
errors
.
For
sinners
have
in
themselves
the
seeds
,
of
all
sins
,
errors
and
heresies
;
so
that
the
nature
of
corrupt
man
doth
as
easily
receive
errors
,
as
the
tinder
fi●e
.
4.
By
reason
of
the
just
judgement
of
God
,
whereby
for
the
punishment
of
other
sins
they
are
given
over
to
the
power
of
errors
,
2
Thess.
2.
10.
Vse
1.
This
may
serve
to
instruct
us
,
to
shew
the
corruption
and
wretchednesse
of
our
nature
,
how
hardly
are
we
brought
to
imbrace
the
heavenly
and
saving
truth
,
when
we
are
carried
headlong
unto
damnable
errors
.
2.
To
admonish
us
,
that
it
should
not
be
an
offence
unto
us
,
if
we
see
many
given
unto
errors
;
because
this
was
foretold
us
by
the
Apostle
,
and
it
hath
a
manifest
reason
;
so
that
it
is
not
to
be
wondred
at
,
that
many
are
given
unto
errors
,
but
that
rather
,
that
any
one
doth
believe
the
truth
.
3.
To
exhort
us
,
1
Unto
humiliation
,
in
respect
of
this
pronenesse
unto
error
,
2
To
care
and
circumspection
that
we
be
not
overswayed
by
it
.
And
an
Argument
whereby
we
may
and
should
be
stirred
up
unto
this
care
,
we
have
in
the
text
,
whiles
they
which
follow
heresies
and
hereticks
,
are
said
to
follow
their
destruction
.
For
not
only
the
authors
of
heresies
run
unto
destruction
,
but
also
their
followers
,
as
in
the
place
of
the
Thess.
before
cited
.
In
those
which
perish
,
so
that
it
is
a
signe
of
destruction
,
to
be
seduced
by
hereticks
.
Doct.
7.
The
fruit
of
errors
and
heresies
is
speaking
evill
of
the
way
of
truth
.
This
is
gathered
from
these
words
,
By
reason
of
whom
the
way
of
truth
shall
be
evill
spoken
of
.
By
the
way
of
truth
is
meant
the
Gospell
,
or
the
will
of
God
revealed
in
the
Scripture
,
which
shewes
the
true
way
of
salvation
.
It
is
said
to
be
evill
spoken
of
,
when
the
dignity
thereof
is
violated
,
most
properly
by
reproachfull
words
.
It
is
said
to
be
evill
spoken
of
by
them
,
namely
,
by
the
authors
of
the
heresies
and
their
followers
,
in
a
two-fold
respect
,
1.
When
they
themselves
speak
reproachfully
of
it
,
as
the
Scribes
and
Pharisees
did
of
Christ
.
2.
While
they
give
others
occasion
to
speak
reproachfully
of
it
,
as
the
Jewes
did
unto
the
Gentiles
,
Rom.
2.
24.
both
respects
seeme
to
be
meant
here
by
these
,
for
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
per
&
propter
,
by
,
and
by
reason
of
.
Vse
1.
This
may
serve
to
instruct
us
,
to
judge
aright
of
the
nature
of
sinne
,
that
never
staies
till
it
hath
brought
men
to
blasphemy
against
God
,
and
to
speak
evill
of
the
way
of
God
.
2.
To
admonish
us
,
1.
For
this
cause
to
withstand
the
beginnings
of
sin
,
lest
at
length
we
be
brought
also
to
blasphemy
against
the
holy
Ghost
,
which
Christ
saith
is
a
sin
that
shall
never
be
forgiven
.
2.
To
beware
also
of
those
men
,
that
durst
openly
speak
evill
of
the
truth
;
amongst
the
number
of
whom
they
are
to
be
put
,
that
dare
mock
and
scoffe
at
the
name
of
predestination
and
the
predestinate
.
Doct.
8.
They
which
propagate
errors
under
faire
pretence
,
do
often
times
seek
their
own
gaine
.
This
is
gathered
from
these
words
;
through
covetousnesse
with
fained
words
:
Covetousnesse
is
commonly
the
companion
of
heresies
,
oftentimes
the
mother
,
very
often
the
Nurse
of
them
,
as
we
may
see
in
the
Papists
.
Vse
.
This
may
serve
to
admonish
us
,
1.
Not
to
believe
mens
fained
words
.
2.
To
beware
of
covetousnesse
,
which
is
the
root
,
as
of
all
evils
,
so
also
of
heresies
.
Doct.
9.
Miserable
is
the
condition
of
those
men
that
are
seduced
by
hereticks
;
for
they
are
sold
like
beasts
and
cattell
.
This
is
gathered
from
these
words
,
they
shall
make
merchandize
of
you
.
Verse
3.
at
the
end
.
Whose
judgement
now
of
a
long
time
lingreth
not
,
and
their
damnation
slumbreth
not
.
The
Analysis
.
HItherto
we
have
seen
the
description
of
false
teachers
,
and
their
sins
;
now
followes
their
reproofe
,
or
the
punishment
for
their
sins
,
that
shall
certainly
befall
them
.
●his
punishment
is
set
forth
,
1.
Metonymically
,
by
the
cause
,
in
that
it
is
called
judgement
.
2.
By
the
effect
,
in
that
it
is
called
damnation
.
3.
By
the
adjunct
of
swiftnesse
and
speed
,
which
is
shewed
by
the
negation
of
those
things
that
are
opposed
unto
swiftnesse
.
Now
in
generall
,
lingring
or
slownesse
is
opposed
thereunto
;
in
speciall
,
slumbring
,
which
is
put
as
a
species
of
idlenesse
or
slacknesse
.
This
swiftnesse
of
the
punishment
that
shall
befail
them
,
is
set
forth
by
the
adjunct
of
time
,
that
it
did
not
now
first
of
all
begin
to
make
hast
,
but
now
of
a
long
time
.
The
Doctrines
arising
herehence
.
Doct.
1.
The
punishment
of
sinne
followes
after
sinne
.
This
is
gathered
from
the
connexion
of
these
words
with
the
words
foregoing
:
there
was
the
description
of
sin
;
and
here
presently
followes
the
threatning
of
punishment
.
Vse
.
This
may
serve
to
admonish
us
,
never
to
think
of
sin
,
but
to
adjoyne
also
the
consideration
of
the
punishment
,
which
is
joyned
unto
sin
.
Doct.
2.
This
punishment
proceeds
from
the
just
judgement
of
God
,
for
that
it
is
here
called
judgement
.
For
God
as
judge
of
all
the
earth
,
pronounceth
sentence
upon
men
for
their
sins
,
and
the
execution
of
that
sentence
is
called
punishment
.
Now
he
pronounceth
sentence
according
to
right
and
a
most
holy
law
,
and
therefore
the
punishment
which
God
inflicteth
is
in
a
proper
sense
called
judgement
.
Vse
1.
This
may
serve
to
refute
,
1
prophane
men
,
which
think
that
those
evils
that
men
suffer
,
both
publick
and
private
,
come
by
chance
.
2.
Those
that
are
wont
to
complaine
of
the
evils
which
they
suffer
,
as
if
God
did
deale
unjustly
with
them
,
Gen.
18.
25.
Deut.
32.
4.
2.
To
admonish
us
,
continually
to
walke
in
the
feare
of
the
Lord
,
because
we
live
in
his
fight
,
that
exerciseth
judgement
.
Doct.
3.
This
judgement
of
God
brings
damnation
upon
sinners
,
that
is
,
a
privation
of
all
good
,
which
pertaines
unto
the
happinesse
or
well-being
of
man
,
and
the
sense
of
all
misery
;
which
makes
that
very
being
bitter
and
unpleasant
.
Vse
.
This
may
serve
to
admonish
us
,
with
feare
to
flye
away
from
sin
,
and
to
seek
the
face
of
God
.
Doct.
4.
This
damnation
comes
swiftly
upon
sinners
.
Reason
1.
Because
it
comes
long
before
their
expectation
of
it
.
2.
Because
it
is
not
deferred
beyond
the
time
which
is
most
fit
,
and
appointed
by
God
,
and
in
that
respect
it
is
said
not
to
linger
.
3.
Because
no
impediment
can
hinder
it
,
but
it
is
deferred
through
Gods
mercy
and
long-suffering
;
in
that
respect
it
is
said
not
to
slumber
,
because
slumbring
and
sleepe
bindes
the
mind
,
and
hinders
the
actions
.
4.
Because
now
of
a
long
time
before
,
way
is
made
and
prepared
for
this
damnation
.
5.
Because
the
damnation
it selfe
,
although
the
wicked
oftentimes
are
not
sensible
of
it
,
yet
it
takes
hold
of
them
,
and
spiritually
worketh
in
their
minds
and
consciences
.
Vse
1.
This
may
serve
to
condemne
those
,
that
give
themselves
wholly
unto
sin
,
either
because
they
think
that
punishment
commeth
flowly
,
or
else
because
they
hope
to
escape
unpunished
,
Eccl●s
.
8.
10
,
11
,
12.
2.
To
admonish
us
,
to
make
haste
to
repent
of
our
sinnes
,
not
to
linger
nor
slumber
.
Doct.
5.
In
all
those
things
which
pertaine
unto
judgement
against
sinners
,
like
as
in
all
other
things
,
God
doth
nothing
rashly
,
but
foreseeth
,
premeditateth
,
and
prepareth
all
things
.
This
is
gathered
from
the
adjunct
of
time
,
Now
of
a
long
time
.
So
Iude
v.
4.
Verse
4.
For
if
God
spared
not
the
Angels
that
sinned
,
but
cast
them
downe
to
hell
,
and
delivered
them
into
chaines
of
darknesse
to
be
reserved
unto
judgement
.
The
Analysis
.
NOw
the
Apostle
proves
that
which
he
had
before
laid
downe
concerning
the
punishment
that
should
befall
false
teachers
.
The
conclusion
of
this
arguing
is
,
1
In
generall
propounded
of
all
the
wicked
,
v.
9.
For
there
is
the
consequent
part
of
that
connex
axiom
,
the
antecedent
whereof
begins
v.
4.
and
is
shewed
by
the
connexion
If
,
as
,
If
God
spared
not
the
Angels
,
&c.
Then
afterwards
in
speciall
,
of
these
false
teachers
themselves
and
their
followers
,
v.
10.
In
the
generall
conclusion
,
v.
9.
he
doth
not
barely
set
downe
the
condemnation
of
the
wicked
,
but
also
by
a
copulate
axiom
joynes
together
with
it
,
the
deliverance
of
the
godly
from
that
temptation
,
which
ariseth
unto
them
by
means
of
the
wicked
.
And
the
reason
is
,
because
the
Apostles
purpose
was
,
so
to
reprove
the
wicked
,
that
he
might
in
the
mean
time
comfort
the
godly
,
and
strengthen
them
against
all
the
temptations
,
whereunto
they
were
obnoxious
by
means
of
the
wicked
.
In
the
antecedent
part
of
this
arguing
he
sets
downe
three
arguments
,
which
are
as
so
many
examples
&
judgements
of
God
against
the
wicked
;
&
they
may
make
three
syllogismes
to
prove
one
and
the
same
conclusion
.
The
first
example
is
of
the
Angels
that
fell
,
v.
4.
The
second
is
of
the
old
world
,
v.
5.
The
third
is
of
Sodome
and
Gomorrha
.
The
syllogismes
are
knit
together
,
after
this
manner
:
If
God
spared
not
the
Angels
,
nor
the
old
world
,
nor
Sodome
and
Gomorrha
;
then
he
will
not
spare
these
false
teachers
;
nor
the
like
wicked
men
;
But
the
former
is
true
,
by
the
testimony
of
Scripture
,
Therefore
,
&c.
These
examples
in
respect
of
the
generall
conclusion
,
which
is
set
downe
,
v.
9.
are
as
species
unto
their
genus
.
But
in
respect
of
the
speciall
conclusion
which
is
set
down
,
v.
10.
they
are
as
comparata
,
partly
alike
,
partly
greater
.
That
wherein
they
are
alike
,
consists
therein
,
as
God
condemned
those
sinners
so
also
will
he
condemn
these
.
Their
inequality
therein
;
if
God
spared
not
his
most
excellent
creatures
,
the
Angels
,
nor
the
old
world
,
nor
those
cities
;
then
much
lesse
will
he
spare
these
false
teachers
.
The
Doctrines
arising
herehence
.
Doct.
1.
The
judgements
of
God
which
he
hath
executed
from
the
beginning
of
the
world
were
ordained
to
be
examples
for
us
.
This
is
evidently
gathered
from
all
this
arguing
of
the
Apostle
,
and
it
is
plainly
taught
us
,
verse
6.
So
1
Cor.
10.
6.
they
are
called
types
,
that
is
,
ensamples
;
which
appears
also
by
vers.
11.
which
sense
of
the
words
Beza
and
others
have
missed
.
Reason
.
The
reason
of
this
truth
is
Gods
unchangeable
nature
and
constant
justice
,
whereby
he
is
alwayes
like
himself
,
not
only
inwardly
and
in
himselfe
,
but
also
outwardly
towards
us
in
the
dispensation
of
his
punishments
and
rewards
,
if
we
look
to
the
substance
of
God
.
Hence
is
it
,
that
by
this
argument
the
godly
are
both
confirmed
in
their
hope
,
Isay
59.
1.
&
9.
9.
10.
and
assured
of
the
destruction
of
all
their
enemies
,
and
of
all
those
that
give
themselves
over
unto
impiety
.
Vse
1.
This
may
serve
to
instruct
us
,
so
to
read
the
sacred
History
,
not
as
we
read
profane
histories
and
fables
,
either
for
delight
,
or
to
be
informed
only
in
the
knowledge
of
the
times
,
or
in
things
that
have
bin
done
;
but
alwayes
to
observe
Gods
warnings
and
apply
them
unto
our
own
use
.
2.
To
admonish
us
,
not
to
deceive
our selves
,
as
if
we
had
a
priviledge
to
sin
above
other
men
,
or
as
if
God
wold
not
deale
so
severely
with
us
,
if
we
should
continue
in
our
sins
,
as
he
did
heretofore
with
those
whom
he
destroyed
:
*
Other
mens
harmes
should
teach
us
to
beware
of
the
like
sins
.
In
the
first
example
we
have
,
first
,
The
object
of
Gods
judgement
,
The
Angels
that
sinned
.
Secondly
,
the
manner
how
he
dealt
with
them
,
If
he
spared
them
not
.
Thirdly
,
the
degree
of
this
judgement
,
present
,
and
to
come
:
present
,
that
they
were
adjudged
unto
damnation
;
and
to
come
,
that
they
were
to
be
reserved
unto
judgement
.
The
fin
of
the
Angels
is
not
particularly
set
downe
in
the
Scriptures
,
because
it
doth
not
so
much
pertaine
to
our
edification
and
salvation
,
to
know
their
sin
,
as
it
doth
to
know
our
own
sins
.
But
in
generall
we
are
taught
,
that
they
kept
not
their
first
estate
.
Iude
v.
6.
that
is
,
they
left
that
estate
wherein
God
had
placed
them
,
and
afterwards
exercised
envie
,
lying
,
murther
towards
men
.
We
are
taught
also
that
the
number
of
those
that
fell
was
great
;
thence
it
is
that
the
Apostle
here
speaks
in
the
plurall
number
.
They
are
said
to
have
been
cast
down
to
hell
,
1.
By
reason
of
the
change
of
their
estate
,
because
from
that
wonderfull
high
condition
,
which
they
had
received
by
creation
,
they
were
cast
downe
to
the
lowest
of
all
.
2.
By
reason
of
the
change
of
their
place
,
because
from
the
place
of
blisse
,
where
they
were
round
about
the
throne
of
God
with
the
other
Angels
,
they
were
thrust
downe
into
a
lower
place
fit
for
sin
and
misery
:
But
that
this
place
is
in
the
lowest
parts
of
the
earth
,
as
the
Papists
would
have
it
,
it
cannot
be
shewed
out
of
the
Scriptures
,
but
rather
the
contrary
:
for
they
are
said
to
be
in
the
aire
,
and
to
rule
there
,
and
to
go
about
the
earth
seeking
to
devoure
men
.
This
at
least
is
plaine
out
of
the
Scripture
,
and
it
should
suffice
such
as
are
not
over-curious
:
1.
That
they
suffer
a
great
change
of
estate
.
2.
That
they
are
excluded
from
their
first
habitation
.
3.
That
they
are
in
that
place
,
where
they
receive
poenam
damni
&
sensus
,
the
punishment
of
losse
,
and
the
punishment
also
of
sense
.
They
are
said
to
be
delivered
into
darknesse
,
partly
in
respect
of
sin
,
partly
in
respect
of
misery
:
for
both
are
signified
by
darknesse
in
the
Scriptures
.
They
are
said
to
be
delivered
into
chains
,
by
a
metaphor
taken
from
malefactors
that
are
condemned
,
who
are
kept
inprison
bound
with
chains
.
Now
these
chains
are
,
1
A
hardning
in
their
sins
.
2
A
despaire
of
all
deliverance
.
3
A
fearfull
looking
for
that
misery
whereof
mention
is
made
,
Heb.
10.
27.
4.
The
providence
of
God
which
alwayes
watcheth
over
them
,
to
keep
and
punish
them
.
They
are
said
to
be
reserved
unto
judgement
,
because
they
are
bound
so
fast
with
these
evils
,
that
they
can
never
escape
;
and
yet
these
are
but
the
beginnings
of
the
evils
,
which
they
must
farther
undergo
.
Doct.
2.
There
is
no
dignity
that
can
exempt
a
sinner
from
the
judgement
of
God
.
This
is
gathered
from
the
nature
of
the
Angels
.
Reason
.
Because
dignity
doth
not
lessen
the
sin
,
but
aggravate
it
.
For
he
that
hath
received
much
,
owes
much
,
and
of
him
much
is
required
.
Vse
.
This
may
serve
for
admonition
,
that
men
should
not
trust
to
such
staffes
of
reed
.
Doct.
3.
That
severity
is
due
unto
sin
,
that
sinners
should
not
be
spared
.
This
is
gathered
from
these
words
,
He
spared
not
.
Reason
1.
Because
sinners
alwayes
abuse
the
goodnesse
of
God
.
2.
They
spare
not
the
glory
of
God
,
but
themselves
.
Vse
1.
This
may
serve
to
instruct
us
,
to
ascribe
it
unto
the
grace
and
mercy
of
God
,
that
he
hath
hitherto
spared
us
.
2.
To
exhort
us
,
not
to
contemne
this
long-suffering
of
God
,
but
thereby
to
be
led
unto
repentance
,
Rom.
2.
4.
Doct.
4.
By
sinne
a
sinner
is
cast
downe
from
the
place
and
condition
which
he
had
before
.
This
is
gathered
from
these
words
;
cast
down
to
hell
.
Reason
.
Because
sin
is
an
aversion
from
God
.
Now
as
the
communion
which
we
have
with
God
,
makes
us
to
ascend
into
a
high
condition
,
even
into
Heaven
it selfe
,
so
that
our
conversation
is
in
heaven
,
as
it
is
Phil.
3.
20.
So
also
aversion
from
him
makes
us
to
descend
,
even
untill
we
come
unto
hell
it selfe
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
trust
the
devill
,
nor
our
own
imaginations
,
as
if
we
could
ever
attain
any
good
by
sinning
.
For
so
our
first
parents
were
deceived
,
when
they
thought
to
make
themselves
like
unto
God
by
sin
,
they
were
made
like
unto
the
devill
.
Doct.
5.
The
darknesse
of
misery
followes
the
darknesse
of
sinne
.
This
gathered
from
these
words
;
delivered
them
into
chaines
of
darknesse
.
Reason
.
Because
the
light
is
the
same
,
whereby
we
are
directed
,
and
whereby
we
are
perfected
;
therefore
the
privation
of
perfection
and
happinesse
followes
the
privation
of
direction
.
Vse
.
This
may
serve
to
admonish
us
,
alwayes
to
walk
in
the
light
,
as
children
of
the
light
,
if
we
desire
to
avoid
utter
darknesse
.
Doct.
6.
Sinners
are
held
in
sinne
and
in
their
misery
,
as
it
were
with
bonds
.
This
is
gathered
from
that
:
Chaines
.
Reason
.
Because
the
sins
themselves
are
the
snares
of
the
devill
,
2
Tim.
2.
last
.
Lam.
1.
14.
There
are
other
reasons
given
of
this
thing
in
the
Analysis
.
Vse
.
This
may
serve
to
admonish
us
,
betimes
to
pray
for
deliverance
from
our
sins
,
which
then
we
shall
obtaine
,
when
we
do
flye
unto
Christ
,
who
gives
deliverance
unto
the
Captives
,
Luke
4.
18.
Doct.
7.
The
extreamest
punishment
of
sinners
is
deferred
unto
the
last
judgement
of
God
.
Vse
.
This
may
serve
for
instruction
,
that
no
man
should
please
himselfe
therein
,
that
he
suffers
afflictions
in
this
world
,
as
if
therefore
he
should
escape
free
in
the
world
to
come
,
which
is
the
miserable
comfort
of
some
men
.
Verse
5.
And
spared
not
the
old
world
,
but
saved
Noah
,
the
eighth
person
,
a
Preacher
of
righteousnesse
,
bringing
in
the
flood
upon
the
world
of
the
ungodly
.
The
Analysis
.
THe
second
and
third
example
of
Gods
justice
towards
sinners
are
not
barely
propounded
,
as
the
first
was
,
but
are
illustrated
by
different
examples
,
or
by
examples
of
Gods
mercy
,
which
he
shewed
towards
the
godly
,
while
he
destroyed
the
wicked
.
The
reason
is
,
that
both
parts
of
the
conclusion
,
which
is
set
down
,
verse
9.
might
be
fitly
inferred
;
where
the
deliverance
of
the
godly
is
joyned
together
with
the
destruction
of
the
wicked
.
In
the
former
of
these
examples
is
set
downe
,
1
The
object
of
Gods
justice
,
materially
,
the
old
world
,
which
is
more
formally
explained
by
the
adjunct
of
impiety
,
whence
it
is
called
the
world
of
the
ungodly
.
2.
This
justice
is
also
illustrated
by
the
instrument
thereof
,
namely
,
the
bringing
in
of
the
flood
upon
the
world
of
the
ungodly
.
The
object
of
Gods
mercy
is
made
to
be
Noah
with
his
family
:
who
are
described
,
1
By
their
small
number
,
wherein
his
family
was
contained
,
which
is
said
to
be
eight
.
This
Peter
shewes
,
1
Epist.
c.
3.
v.
20.
2
By
the
effect
,
that
he
was
a
Preacher
of
righteousnesse
.
For
the
office
or
duty
is
not
here
commended
,
but
the
act
or
exercise
of
this
duty
.
For
the
duty
was
common
to
him
with
many
mor●
,
but
the
exercise
of
it
was
proper
unto
himselfe
.
The
Doctrines
arising
here-hence
.
Doct.
1.
The
multitude
of
those
that
sinne
doth
not
hinder
Gods
justice
from
executing
his
judgements
upon
them
for
their
sinnes
.
This
is
gathered
from
this
;
He
spared
not
the
whole
world
.
For
as
it
was
with
dignity
in
the
Angels
,
so
it
is
also
with
the
multitude
now
in
the
world
.
Reason
1.
Because
the
multitude
doth
not
lessen
,
but
rather
increase
the
guilt
of
sinne
,
and
more
fill
up
the
measure
thereof
,
as
it
is
in
the
Proverbe
,
Qui
peccat
exemplo
,
bis
peccat
,
he
that
sins
with
example
,
sins
twice
:
So
he
that
sins
with
many
examples
,
sins
often
times
,
if
the
thing
be
rightly
considered
.
As
if
a
man
should
see
another
fall
in
a
slippery
way
,
and
not
take
the
more
heed
unto
himselfe
therein
,
but
fall
into
the
same
place
and
after
the
same
manner
,
he
is
much
more
taxed
by
men
,
then
if
he
had
fallen
alone
,
or
first
of
all
:
so
is
it
also
in
these
.
2.
Because
the
multitude
which
seemeth
unto
us
a
great
thing
,
as
if
it
could
withstand
Gods
anger
,
is
before
God
like
unto
water
,
that
fals
from
a
bucket
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
follow
a
multitude
to
do
evill
.
And
so
much
the
more
necessary
is
this
admonition
,
because
we
are
all
too
prone
to
go
in
the
way
of
the
multitude
;
which
fault
also
we
seeme
to
commit
with
some
reason
.
1.
Because
that
we
presume
that
many
eyes
see
more
then
one
,
whence
it
is
that
the
voice
of
the
people
is
often
taken
for
the
voice
of
God
.
2.
Because
the
labour
of
examination
seemes
too
difficult
,
and
almost
impossible
.
3.
Because
that
which
all
men
do
,
usually
goes
unpunished
among
men
,
and
we
conceive
the
like
thing
of
God
.
4.
Because
he
that
doth
not
follow
the
multitude
,
shall
gaine
a
multitude
of
enemies
,
and
such
as
hate
him
.
But
the
contrary
reason
,
which
is
of
greater
value
then
all
those
is
that
of
Christ
,
Matth.
7.
13.
Broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
thereat
.
To
the
first
reason
or
object
on
we
answer
;
that
one
eye
of
a
man
that
seeth
,
perceives
more
then
a
thousand
blind
eyes
.
The
world
or
the
multitude
of
the
world
is
blinded
;
therefore
one
Christian
which
hath
the
eye
of
his
mind
inlightned
by
the
Spirit
,
and
followes
the
light
of
Gods
word
,
can
see
more
then
a
great
multitude
of
others
.
To
the
second
we
answer
,
that
the
duty
of
examination
lies
upon
all
and
every
one
.
And
they
had
need
to
do
it
,
not
only
as
they
are
Christians
,
and
as
Christ
commands
them
,
to
prove
all
things
,
and
hold
fast
that
which
is
good
,
but
also
as
they
are
men
:
for
it
is
not
a
humane
,
but
a
brutish
thing
to
follow
the
multitude
of
those
that
go
before
,
without
judgement
.
To
the
third
we
answer
,
that
the
wayes
of
God
are
not
as
the
wayes
of
men
:
Men
winck
at
many
,
either
out
of
ignorance
,
or
impotency
,
or
for
feare
,
and
the
like
imperfections
which
are
not
incident
to
God
.
To
the
fourth
we
answer
,
If
God
be
with
us
,
who
can
be
against
us
?
Doct.
2.
The
creatures
which
are
most
necessary
and
profitable
unto
us
,
by
sin
are
made
our
enemies
and
hurtfull
unto
us
.
This
is
gathered
from
the
flood
of
waters
,
that
destroyed
the
old
world
.
Now
nothing
is
more
necessary
and
profitable
unto
us
then
water
.
Reason
.
Because
the
creatures
are
the
servants
and
hoast
of
God
,
and
therefore
they
depend
upon
his
will
,
and
pleasure
,
and
command
both
for
war
and
peace
,
Hos.
2.
18.
Vse
1.
This
may
serve
to
admonish
us
,
so
much
the
more
to
beware
of
sin
.
2.
To
instruct
us
,
if
we
would
have
any
true
comfort
from
the
creatures
,
to
lay
the
foundation
thereof
in
our
reconciliation
with
God
.
Doct.
3.
God
in
the
midst
of
judgement
towards
the
ungodly
,
is
mercifull
towards
the
godly
.
This
is
gathered
therehence
,
that
when
he
destroyed
the
world
,
he
saved
Noah
.
Reason
.
Because
God
doth
not
execute
judgement
according
to
the
fiercenesse
of
his
anger
or
fury
,
as
men
oftentimes
use
to
do
,
but
according
to
the
counsell
of
his
most
perfect
wisdome
.
Vse
.
1.
This
may
serve
to
instruct
us
,
not
to
ascribe
those
things
unto
fortune
or
chance
,
which
happen
unto
us
or
others
in
this
kind
.
2.
To
comfort
us
,
because
in
a
world
of
all
dangers
and
judgements
,
we
may
flye
unto
the
mercy
of
God
.
Doct.
4.
There
are
wont
to
be
but
a
few
godly
men
in
the
world
.
This
is
gathered
therehence
,
that
Noah
is
called
the
eighth
of
the
godly
,
or
rather
he
may
be
called
the
seventh
,
because
Cham
was
cursed
.
Reason
1.
In
respect
of
God
,
because
he
gives
this
grace
but
unto
a
few
,
that
his
goodnesse
and
mercy
towards
them
may
appeare
the
more
abundant
.
2.
In
respect
of
the
second
causes
,
and
of
the
nature
of
the
thing
it selfe
,
because
that
which
is
most
difficult
,
and
of
the
greatest
care
and
perfection
,
is
not
wont
to
be
found
but
in
few
.
The
gifts
of
nature
are
common
unto
all
;
of
art
and
industry
to
fewer
,
but
the
gifts
of
grace
to
fewest
of
all
.
There
are
more
good
Taylors
then
good
Physitians
,
and
more
good
Physitians
then
good
Kings
.
So
that
that
hath
the
greatest
perfection
,
which
is
given
but
to
a
few
.
Vse
1.
This
may
serve
to
admonish
us
,
to
be
so
much
the
more
diligent
to
make
our
election
and
calling
sure
.
2.
To
exhort
us
,
to
give
God
thanks
,
that
he
hath
made
us
partakers
of
that
happinesse
,
which
he
grants
but
to
a
few
.
Doct.
5.
All
the
godly
,
that
will
be
made
partakers
of
Gods
mercy
,
must
be
preachers
of
righteousnesse
,
as
Noah
was
.
Now
righteousnesse
is
preached
not
only
in
words
,
but
also
in
deeds
.
For
so
it
is
wont
to
be
said
,
The
thing
it selfe
speaketh
,
●
or
the
tongue
only
,
Phil.
2.
15
,
16.
Reason
.
Because
no
man
can
escape
the
revenging
justice
of
God
,
unlesse
he
labour
to
follow
and
advance
the
righteousnesse
that
is
prescribed
by
him
.
Vse
1.
This
may
serve
to
condemne
and
reprove
those
,
that
are
rather
Preachers
of
unrighteousnesse
,
then
of
righteousnesse
.
2.
To
exhort
us
,
more
and
more
to
stir
up
our selves
to
have
a
care
of
this
duty
.
Verse
6.
And
turning
the
Cities
of
Sodome
and
Gomorrha
into
ashes
,
condemned
them
with
an
overthrow
,
making
them
an
ensample
unto
those
that
after
should
live
ungodly
.
Verse
7.
And
delivered
just
Lot
,
vexed
with
the
filthy
conversation
of
the
wicked
:
Verse
8.
(
For
that
righteous
man
dwelling
among
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soule
from
day
to
day
,
with
their
unlawfull
deeds
.
)
The
Analysis
.
IN
these
verses
is
contained
the
third
example
,
which
is
divided
after
the
same
manner
,
as
the
second
was
.
For
here
he
speaks
of
the
judgement
of
God
upon
the
wicked
,
and
his
mercy
towards
the
godly
.
The
object
of
his
judgement
are
the
Cities
of
Sodome
and
Gomorrha
;
the
manner
is
,
by
fire
,
which
is
intimated
in
these
words
,
turned
into
ashes
.
The
degree
is
,
in
their
utter
overthrow
;
the
end
and
use
is
,
to
warne
those
that
should
after
live
ungodly
.
For
such
judgements
are
ensamples
not
of
a
wicked
life
,
but
of
the
condemnation
that
hangs
over
the
heads
of
those
that
live
ungodly
;
and
so
they
are
ensamples
to
move
men
,
not
to
do
the
like
;
but
to
take
heed
lest
if
they
do
after
the
like
manner
,
they
suffer
also
after
the
like
manner
.
The
Doctrines
arising
herehence
.
Doct.
No
society
of
men
or
policy
can
hinder
the
judgement
of
God
,
which
he
will
bring
upon
them
for
their
sins
.
For
as
in
the
first
example
there
was
the
dignity
of
the
Angels
,
in
the
second
the
multitude
of
men
,
so
also
in
this
place
society
and
policy
;
and
Cities
that
were
so
noble
,
Sodome
and
Gomorrha
.
For
they
were
Cities
that
were
brought
into
government
,
they
had
Kings
,
Gen.
14
2.
This
Doctrine
is
propounded
,
and
proved
,
Prov.
11
21.
&
in
16.
5.
it
is
repeated
.
Reason
.
Because
the
guilt
of
sin
is
not
lessened
,
but
increased
by
means
of
societies
,
if
they
favour
sinnes
:
for
they
pervert
the
end
whereunto
they
were
ordained
.
For
whereas
the
end
of
all
societies
is
to
restraine
sinne
,
and
to
advance
righteousnesse
,
1
Tim.
2.
2.
and
they
on
the
contrary
cherish
sin
and
impugne
righteousnes
,
they
do
provoke
the
anger
of
God
more
,
then
if
they
were
not
such
societies
.
The
sin
of
these
Cities
is
said
to
be
grievous
,
and
crying
,
Gen.
18.
20.
This
may
serve
for
admonition
,
that
Citizens
or
Magistrates
should
not
trust
too
much
to
their
wealth
,
so
that
thereby
they
should
be
made
the
more
bold
to
sin
.
Doct.
2.
The
same
judgements
of
God
are
executed
by
contrary
causes
.
This
is
gathered
therehence
,
that
whereas
the
old
world
was
destroyed
by
water
,
those
Cities
were
overthrowne
by
fire
.
Vse
.
This
may
serve
for
admonition
,
that
sinners
should
not
therefore
think
themselves
safe
,
because
they
have
escaped
one
judgement
;
for
when
they
are
farthest
off
from
one
evil
,
another
is
ready
to
fal
upon
them
,
Amos
5.
19.
Doct.
3.
Extreame
judgements
follow
extreame
sins
.
This
is
gathered
therehence
,
that
this
was
an
utter
overthrow
,
because
that
these
Cities
had
filled
up
the
measure
of
their
sins
.
Reason
.
The
reason
is
taken
from
the
proportion
,
that
is
betwixt
sin
and
the
punishment
of
sin
.
Vse
.
This
may
serve
to
admonish
us
,
if
we
cannot
altogether
avoid
sin
,
yet
with
feare
and
trembling
to
shun
the
progresse
and
continuance
in
sin
.
Doct.
4.
They
that
are
unto
others
examples
of
sin
,
shall
be
also
unto
them
examples
of
punishment
.
This
is
gathered
from
these
words
:
Making
them
an
ensample
.
Vse
1.
This
may
serve
to
admonish
us
,
so
much
the
more
to
take
heed
,
that
we
give
no
scandal
unto
others
,
or
to
be
an
example
in
sin
.
2.
To
exhort
us
to
increase
in
godlinesse
by
the
examples
of
Gods
judgements
upon
sinners
.
For
that
is
the
use
and
end
of
them
,
Amos
4
12.
The
other
part
of
the
Analysis
.
The
object
of
mercy
is
Lot
,
who
is
described
,
1
By
the
adjunct
,
that
he
was
righteous
.
2
By
the
effect
,
that
his
soule
was
vexed
with
the
wickednesse
of
the
ungodly
,
which
is
more
largely
set
forth
,
v.
8.
1
By
the
internall
cause
,
which
was
his
righteousnesse
.
2
By
the
externall
cause
,
which
was
their
ungodlinesse
.
3
By
the
means
,
wherby
the
external
cause
or
the
object
did
work
that
effect
.
And
they
were
the
senses
of
hearing
and
seeing
.
4
By
the
occasion
,
which
was
his
dwelling
amongst
them
.
5
By
the
adjunct
of
time
,
which
was
continually
.
6
By
the
degree
,
which
was
the
highest
,
as
if
he
had
beene
put
upon
the
rack
;
he
vexed
,
in
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tormented
.
Besides
those
that
are
common
unto
Lot
with
the
example
of
Noah
,
there
are
these
Doctrines
to
be
observed
.
Doct.
1.
Men
are
accounted
righteous
or
unrighteous
in
the
sight
of
God
,
not
so
much
for
some
one
deed
,
as
for
the
whole
course
of
their
life
.
This
is
gathered
therehence
,
that
Lot
is
here
called
righteous
,
who
notwithstanding
is
spoken
of
in
the
Scripture
to
have
committed
a
most
hainous
sin
.
For
those
that
are
said
to
be
righteous
in
the
Scriptures
,
are
so
called
,
either
in
respect
of
the
imputation
of
Christs
righteousnesse
,
or
in
respect
of
some
particular
cause
wherein
they
shew
themselves
righteteous
,
or
in
respect
of
that
inherent
righteousnesse
,
which
,
though
it
be
imperfect
,
yet
is
it
sincere
and
pleasing
unto
God
.
Vse
1.
This
may
serve
to
refute
the
Papists
and
others
,
who
as
soone
as
they
reade
that
any
one
is
called
righteous
in
the
Scriptures
,
presently
conclude
that
a
man
may
fulfill
the
whole
law
,
and
stand
upon
his
own
merits
before
God
.
2.
To
comfort
the
godly
,
who
sometimes
fall
through
infirmity
.
For
if
they
continually
labour
to
please
God
,
God
in
mercy
accounts
them
righteous
.
Doct.
2.
There
are
sometimes
righteous
men
found
in
the
midst
of
the
ungodly
.
This
is
gathered
therehence
,
that
righteous
Lot
dwelt
amongst
the
Sodomites
.
Vse
1.
This
may
serve
to
refute
those
,
that
when
they
sinne
put
the
fault
upon
others
with
whom
they
live
,
as
if
they
could
not
be
godly
because
others
are
wicked
.
2.
To
exhort
us
,
to
strengthen
our
minds
against
the
wickednesse
of
the
age
,
and
places
,
or
men
,
amongst
whom
we
live
.
For
like
as
that
servant
deserves
well
of
his
Master
,
that
sticks
close
unto
him
,
when
all
others
forsake
him
;
so
also
are
they
most
acceptable
unto
God
,
that
adhere
unto
him
,
when
all
others
not
only
forsake
him
,
but
also
are
against
him
;
so
did
Noah
,
Gen.
6.
8
,
9.
Doct.
3.
Those
that
are
righteous
,
even
whiles
they
live
amongst
the
ungodly
,
are
grieved
for
their
impiety
.
This
is
gathered
therehence
,
that
Lot
vexed
,
&c.
So
Psal.
119.
158
Acts
17.
16.
Reason
.
Because
when
godly
men
do
most
of
all
desire
,
and
take
care
for
to
advance
the
glory
of
God
and
the
salvation
of
others
,
they
cannot
but
be
grieved
,
when
they
see
no
reckoning
made
of
either
.
Vse
1.
This
may
serve
to
condemne
those
,
that
take
delight
in
no
company
so
much
as
in
the
company
of
the
ungodly
.
2.
Those
that
are
not
sorry
for
their
own
sins
,
much
lesse
for
others
.
2.
To
instruct
us
,
to
judge
of
our selves
hereby
,
in
that
conversation
which
we
have
with
wicked
men
.
For
if
we
are
thus
wrought
upon
,
when
we
see
it
,
then
it
is
a
signe
of
a
good
conscience
.
Verse
9.
The
Lord
knoweth
how
to
deliver
the
godly
out
of
temptations
,
and
to
reserve
the
unjust
unto
the
day
of
judgement
to
be
punished
,
or
suffering
punishment
.
The
Analysis
.
THis
is
the
generall
conclusion
,
the
premisses
whereof
the
former
examples
make
up
,
and
it
is
disposed
in
a
copulate
axiom
,
the
former
part
whereof
is
of
the
mercy
of
God
,
and
the
latter
of
his
justice
.
Where
we
may
take
notice
of
the
reason
of
this
order
,
which
may
be
two-fold
.
1
Because
in
the
premisses
he
had
spoken
of
mercy
in
the
last
place
;
therefore
that
the
connexion
might
be
evident
,
he
puts
it
first
in
the
Conclusion
;
and
because
he
intends
to
speak
more
at
large
of
the
wicked
afterwards
,
therefore
he
mentions
Gods
justice
towards
them
in
the
last
place
.
2.
The
Apostle
doth
first
of
all
conclude
the
mercy
of
God
towards
the
godly
,
because
it
was
his
primary
intent
and
purpose
to
comfort
and
strengthen
the
godly
.
The
object
of
Gods
mercy
is
the
godly
.
The
act
and
effect
thereof
is
,
to
deliver
them
from
temptation
.
The
object
of
his
justice
is
the
wicked
.
The
act
and
effect
thereof
is
,
to
reserve
them
unto
the
day
of
judgement
.
Where
he
addes
the
manner
how
they
shall
be
reserved
,
namely
so
,
that
they
shall
in
the
meane
time
suffer
punishment
.
The
cause
and
reason
of
these
acts
and
effects
,
as
well
of
his
mercy
as
his
justice
,
is
the
wisdome
of
God
,
or
his
knowledge
joyned
together
with
his
will
;
as
that
first
word
intimates
unto
us
,
The
Lord
knoweth
.
The
Doctrines
arising
herehence
.
Doct.
1.
We
have
need
of
divers
arguments
to
confirme
our
faith
touching
the
mercy
and
justice
of
God
.
This
is
gathered
therehence
,
that
the
Apostle
was
so
carefull
to
conclude
this
,
and
by
so
many
arguments
.
Reason
1.
Because
faith
is
not
,
as
knowledge
and
sense
is
,
to
have
such
a
full
and
evident
assurance
,
as
excludes
all
manner
of
doubting
,
but
it
hath
some
obscurity
in
the
object
,
and
so
admits
of
divers
doubtings
,
which
must
be
removed
by
such-like
arguments
.
2.
The
imperfection
of
our
faith
,
which
must
be
helped
by
these
means
.
3.
The
multitude
of
objections
and
temptations
,
which
fight
against
this
faith
.
Vse
1.
This
may
serve
to
reprove
the
security
and
presumption
of
those
,
that
feele
no
want
in
this
kinde
.
2.
To
admonish
us
,
to
use
all
diligence
,
and
to
search
out
all
the
arguments
that
may
be
,
to
edifie
our selves
in
this
faith
.
Doct.
2.
They
that
are
truly
righteous
,
so
that
they
are
vessels
of
the
mercy
of
God
,
are
also
godly
.
This
is
gathered
therehence
,
that
here
they
are
called
godly
,
who
before
in
the
example
of
Noah
and
Lot
,
were
called
righteous
.
Reason
.
Because
no
righteousnesse
can
be
pleasing
unto
God
,
which
is
not
referred
unto
him
and
his
honour
;
now
this
is
done
no
other
way
,
but
by
piety
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
rest
or
please
our selves
in
any
righteousnesse
,
that
is
separated
from
true
piety
towards
God
.
Doct.
3.
The
sting
of
every
evill
of
punishment
,
whereunto
men
are
obnoxious
in
this
life
,
is
temptation
.
This
is
gathered
therehence
,
that
deliverance
from
temptation
is
here
put
for
deliverance
from
all
evill
.
Reason
.
Because
the
afflictions
or
miseries
of
this
life
become
hurtfull
unto
us
only
by
that
means
,
and
as
they
are
in
us
occasions
or
motives
unto
sin
.
For
that
is
the
nature
of
temptation
,
whereof
mention
is
here
made
,
to
induce
men
unto
sinne
.
Vse
1.
This
may
serve
to
admonish
us
,
to
beware
of
the
temptation
that
is
in
the
evill
,
more
then
of
the
evils
themselves
.
2.
To
instruct
us
,
to
judge
aright
of
the
mercy
of
God
towards
the
godly
;
for
although
they
are
not
presently
delivered
from
the
afflictions
themselves
,
yet
if
they
be
delivered
from
the
temptation
of
them
,
they
have
great
experience
of
Gods
mercy
towards
them
.
Doct.
4.
God
doth
very
well
know
how
to
performe
all
those
things
that
he
hath
either
promised
to
the
godly
,
or
threatned
to
the
wicked
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
judge
of
the
event
of
these
things
,
or
of
the
successe
of
the
godly
or
the
wicked
,
according
to
those
things
that
we
see
,
but
to
referre
all
these
things
unto
the
knowledge
and
wisdome
of
God
,
resting
upon
the
beliefe
of
those
things
which
he
hath
promised
.
Verse
10.
But
chiefly
them
that
walk
after
the
flesh
in
the
lust
of
un●l●annesse
,
and
despise
government
:
presumptuous
are
they
,
selfe-willed
:
they
are
not
afraid
to
speak
evill
of
dignities
.
The
Analysis
.
IN
this
verse
is
contained
the
particular
conclusion
of
the
former
arguing
:
because
he
doth
particularly
apply
unto
the
false
teachers
of
that
age
,
that
which
he
had
affirmed
in
generall
of
the
unjust
,
verse
9.
Therefore
this
particular
conclusion
is
joyned
with
the
generall
,
not
by
a
bare
copula
,
but
by
a
gradation
from
the
lesse
to
the
greater
,
as
it
is
intimated
in
that
first
word
,
But
chiefly
:
as
if
he
had
said
,
that
all
the
unjust
should
indeed
suffer
punishment
,
but
those
most
certainly
,
and
most
heavily
,
that
are
such
as
the
false
teachers
are
here
described
to
be
.
Now
they
are
described
both
in
generall
,
and
in
particular
.
In
generall
the
effect
of
their
wicked
walking
,
in
those
words
,
them
that
walke
.
Of
which
effect
,
1
he
shewes
the
principall
cause
,
which
is
,
the
flesh
.
2
The
administring
,
or
next
cause
,
which
is
the
lust
of
the
flesh
,
that
is
,
the
vicious
motions
and
inclinations
of
corrupt
nature
:
which
is
illustrated
by
the
proper
effect
thereof
,
uncleannesse
,
because
the
motions
of
the
flesh
do
spiritually
defile
the
soules
of
men
,
so
that
it
makes
them
polluted
in
the
sight
of
God
.
The
particular
description
is
by
a
particular
sin
,
which
is
,
a
contempt
of
lawfull
authority
:
which
sin
is
illustrated
by
its
effect
,
that
is
,
that
they
do
contemptuously
reproach
dignities
;
where
he
shewes
the
manner
of
this
effect
which
is
adjoyned
,
that
they
do
it
boldly
and
selfe-willed
.
The
Doctrines
arising
here-hence
.
Doct.
1.
Although
all
sinners
may
deservedly
feare
the
judgement
of
God
,
yet
there
are
some
that
may
more
certainly
expect
the
severity
of
that
judgement
.
This
is
gathered
from
these
words
;
But
chiefly
them
.
Reason
.
By
reason
of
that
proportion
which
is
kept
betwixt
the
sins
and
their
punishments
.
Now
they
that
may
most
certainly
expect
this
severity
of
judgement
,
are
such
especially
,
as
are
very
much
given
unto
those
sins
,
whereby
we
read
in
the
Scriptures
that
men
have
brought
upon
themselves
swift
destruction
.
Vse
.
This
may
serve
to
admonish
us
,
most
of
all
to
beware
of
those
sins
that
do
most
hasten
our
damnation
.
Doct.
2.
There
is
no
one
sin
so
heinous
,
as
to
walk
in
the
wayes
of
a
sinner
.
This
is
gathered
from
these
words
;
B●●
chiefly
them
that
walke
.
Reason
1.
Because
the
act
of
sin
doth
not
so
much
condemn
as
the
habit
of
sin
;
like
as
on
the
contrary
,
the
habit
of
any
vertue
doth
much
more
commend
a
man
,
then
any
particular
act
,
though
it
be
of
great
note
.
2.
Because
he
that
walks
in
the
way
of
sin
,
addes
impenitency
unto
his
sins
;
now
impenite●cy
doth
condemne
men
more
then
any
sin
,
because
there
is
no
way
to
escape
the
anger
of
God
,
but
by
repentance
.
Vse
1.
This
may
serve
to
condemne
those
,
that
please
themselves
therein
,
that
they
are
not
murtherers
,
nor
adulterers
,
nor
robbers
,
&c.
when
in
the
meane
time
they
walk
in
the
way
of
other
sins
,
who
do
either
contemne
the
worship
of
God
,
or
neglect
faith
,
hope
,
and
charity
,
and
are
altogether
ignorant
of
the
like
vertues
.
2.
To
admonish
us
,
to
take
he●d
unto
our selves
,
by
a
timely
and
daily
repentance
,
that
we
walk
not
in
sins
,
though
we
cannot
abstain
from
all
sin
.
Sinners
are
not
so
much
hatefull
unto
God
,
as
the
workers
of
sin
,
and
such
as
walk
in
it
.
Doct.
3.
There
is
in
all
men
while
they
are
in
this
world
,
some
cause
pricking
and
stirring
them
up
unto
so
.
This
is
gathered
therehence
,
that
the
flesh
is
here
put
as
the
beginning
of
all
those
sins
,
whereunto
these
wicked
men
were
given
.
Now
it
is
called
the
flesh
,
because
it
doth
extend
it selfe
as
largely
as
the
flesh
or
body
of
man
,
being
carnall
:
and
so
is
in
all
and
every
particular
man
in
common
and
without
any
exception
.
This
is
proved
first
Gol
5.
17.
Iames
1.
14.
Mat.
15.
19.
Secondly
,
it
is
confirmed
also
by
reason
and
experience
,
because
when
there
is
no
outward
object
or
perswasion
that
can
induce
us
unto
sin
,
yet
we
feele
such
little
sparks
arising
in
our selves
,
that
will
set
the
whole
man
on
fire
,
if
they
be
not
quenched
betimes
.
Vse
1.
This
may
serve
for
instruction
,
1
To
refute
their
dreame
,
which
imagine
a
perfection
in
this
present
life
.
2
To
refute
the
Papists
,
who
say
that
concupiscence
after
Baptisme
is
not
formally
a
sin
.
For
that
which
of
its
own
nature
produceth
sin
,
must
needs
have
the
nature
of
sin
.
For
qu●le
effectum
,
talis
causa
,
such
as
the
effect
is
,
such
is
the
cause
.
2.
To
admonish
us
,
diligently
to
beware
not
only
of
outward
provocations
,
that
might
lead
us
into
temptation
,
but
also
of
our selves
and
our
own
hearts
;
for
there
lyes
our
greatest
danger
.
Doct.
4.
Sinne
doth
not
consist
only
in
outward
words
and
deeds
,
but
also
in
the
inward
lusts
and
affections
,
which
are
contrary
unto
the
law
of
God
.
Reason
1.
The
first
reason
is
taken
out
of
the
places
of
Scripture
,
wherein
God
is
called
a
Spirit
,
and
is
said
to
look
most
unto
the
Spirit
and
heart
of
man
.
2.
The
second
is
taken
out
of
those
places
,
3.
From
the
expresse
words
of
God
,
Ger.
6.
5.
&
8.
21.
4.
The
same
is
shewed
unto
us
by
the
contraries
,
because
the
inward
affections
of
men
,
that
are
good
,
are
very
pleasing
unto
God
:
Therefore
after
the
like
manner
evill
affections
and
desires
must
needs
displease
him
.
The
amplification
of
this
truth
may
be
taken
therehence
,
that
there
is
no
sin
properly
in
the
outward
words
,
and
deeds
,
but
as
they
depend
upon
the
inward
affection
of
the
heart
.
For
if
it
were
otherwise
,
then
a
man
might
be
compelled
unto
sin
,
which
is
altogether
untrue
,
and
contrary
to
common
sense
.
Vse
.
This
may
serve
to
refute
and
condemne
those
,
that
take
little
or
no
care
at
all
,
about
their
thoughts
or
inward
affections
,
so
that
they
can
any
way
excuse
their
outward
words
and
deeds
.
2.
To
admonish
us
,
therefore
to
watch
over
our
inward
affections
and
thoughts
.
For
this
is
the
property
of
a
true
Christian.
Those
that
are
out-side
Christians
,
look
only
unto
outward
things
;
they
that
do
inwardly
and
in
heart
feare
God
,
are
no
lesse
carefull
of
their
inward
thoughts
then
they
are
of
their
outward
words
.
Doct.
5.
Sins
of
this
kind
,
like
as
all
others
also
,
do
defile
a
mar
.
Some
sins
are
said
in
a
speciall
manner
to
defile
a
man
,
namely
such
,
as
pertain
unto
the
unlawfull
copulation
of
the
flesh
,
and
transgresse
the
tenth
Commandement
.
Reas.
Because
they
do
in
their
nature
also
defile
the
body
and
person
of
a
man
.
But
all
sins
do
also
defile
the
soul
of
man
,
because
they
leave
a
blemish
behind
them
,
which
makes
the
soul
of
the
sinner
deformed
,
and
lesse
pleasing
unto
God
,
Mat.
15.
20.
This
is
it
which
was
heretofore
signified
in
the
Ceremoniall
Law
by
all
those
uncleannesses
separations
,
washings
,
and
purgings
,
which
are
so
frequently
spoken
of
by
Moses
,
This
also
is
that
,
which
is
intimated
unto
us
in
Baptisme
.
Vse
1.
This
may
serve
to
condemn
those
,
that
do
not
only
take
delight
in
their
sins
▪
but
also
seeme
to
boast
of
them
,
as
if
they
should
glory
in
their
own
dung
.
2.
To
admonish
us
,
to
learne
hence
more
and
more
to
abhorre
all
sin
,
as
a
most
filthy
and
detestable
thing
.
Besides
that
generall
defiling
which
is
common
to
all
sinne
,
the
Apostle
seems
here
to
intimate
that
speciall
defiling
,
which
is
in
wantonnesse
,
as
it
appears
by
v.
14.
&
18.
But
of
this
we
shall
have
a
fitter
opportunity
to
speak
afterwards
.
Doct.
6.
It
is
a
most
heinous
sin
to
despise
government
,
or
the
superiour
lan
full
power
.
This
is
confirmed
,
Rom.
13.
1
,
2.
Reason
1.
Because
they
which
despise
lawfull
power
,
despise
the
ordinance
of
God
.
It
is
the
Apostles
reason
in
the
same
place
.
For
although
God
hath
prescribed
unto
men
no
speciall
forme
of
government
,
yet
he
hath
appointed
,
that
there
should
be
some
certaine
kind
of
governing
,
and
so
approves
of
all
power
,
which
is
not
contrary
unto
nature
,
or
unto
his
revealed
will
.
2.
Because
such
a
contempt
is
against
the
common
good
,
and
tends
to
the
disturbance
of
humane
society
.
3.
Because
it
gives
occasion
to
the
overflowing
of
all
other
sins
.
For
this
is
the
reason
why
the
authority
of
superiours
is
established
in
the
first
Commandement
of
the
second
Table
,
because
if
that
be
despised
or
neglected
,
all
the
other
Commandements
,
not
only
of
the
second
,
but
also
of
the
first
table
,
are
quite
destitute
of
those
things
that
should
strengthen
them
,
as
touching
those
means
which
men
can
use
.
Vse
1.
This
may
serve
to
refute
the
Anabaptists
and
those
that
tread
in
the
steps
of
such
hereticks
,
whiles
they
maintaine
that
the
civill
Magistrate
is
clean
contrary
to
Christian
religion
.
2.
To
reprove
those
,
that
although
they
confesse
the
power
in
words
,
yet
in
their
deeds
resist
it
,
nor
do
they
respect
it
farther
then
it
makes
for
their
lusts
.
Doct.
7.
The
effect
of
contempt
is
,
to
reproach
a
man
,
and
speak
evill
of
him
.
Reason
.
Because
reproaches
and
contumelies
come
properly
from
pride
,
whereby
a
man
thinks
himself
better
then
another
.
For
otherwise
he
could
not
reproach
another
man
,
but
the
same
reproach
would
fall
upon
himselfe
also
.
Contempt
is
the
daughter
of
pride
,
and
the
mother
of
such
nephewes
.
Vse
1.
This
may
serve
to
admonish
all
Christians
,
to
abstaine
from
reproachings
and
evill
speakings
.
For
there
is
none
that
dares
affirme
that
it
is
lawfull
for
him
to
despise
his
brother
.
2.
To
admonish
us
,
to
beware
of
pride
and
the
contempt
of
others
,
if
we
would
not
break
forth
into
such
sins
,
that
are
so
unworthy
of
a
Christian
man
.
Quest.
Here
ariseth
a
question
,
Whether
we
may
not
sometimes
reprove
the
sins
of
men
somewhat
sharply
?
Answ.
That
this
is
lawfull
is
proved
by
the
approved
practise
of
the
Prophets
,
Apostles
,
and
of
Christ
himselfe
also
;
but
with
these
cautions
.
1
That
the
sin
which
we
reprove
be
manifest
.
2
That
the
check
be
so
directed
,
that
it
be
done
to
the
sin
rather
then
to
the
man
.
3.
That
there
be
together
with
it
a
manifestation
of
our
charity
.
4
That
we
be
not
moved
unto
this
vehemency
chiefly
by
our
own
private
injuries
,
but
by
the
zeale
that
we
beare
unto
the
glory
of
God
and
the
salvation
of
others
.
Doct.
8.
Amongst
those
circumstances
of
sinne
,
mentioned
in
the
text
,
there
is
none
whereby
it
is
more
aggravated
,
then
stubborn
boldnesse
,
and
selfe-willednesse
.
This
is
gathered
from
these
words
:
Presumptuous
,
selfe-willed
,
&c.
Reason
1.
Because
they
are
tokens
of
a
will
sinning
with
full
consent
.
2.
They
are
tokens
of
a
seared
conscience
.
3.
They
are
most
contrary
unto
repentance
.
Vse
1.
This
may
serve
to
condemne
those
,
that
account
it
a
great
praise
unto
themselves
,
that
they
are
bold
to
commit
all
kind
of
villanous
acts
:
they
neither
feare
men
,
nor
God
himselfe
;
as
it
is
said
of
the
unjust
Judge
in
the
Gospel
.
2.
To
admonish
us
,
although
we
cannot
wholly
abstaine
from
all
sin
,
yet
to
take
heed
that
we
do
not
please
our selves
in
any
sin
,
nor
to
go
on
and
persist
stubbornly
,
and
presumptuously
in
it
.
Verse
11.
Whereas
Angels
which
are
greater
in
power
and
might
,
bring
not
railing
accusation
against
them
before
the
Lord
.
The
Analysis
.
THat
the
Apostle
may
aggravate
that
sin
,
which
he
had
laid
to
charge
of
the
false
teachers
in
the
former
words
he
makes
a
comparison
betwixt
them
and
the
Angels
,
such
as
is
made
,
verse
9.
and
the
10.
But
in
this
comparison
there
is
contained
a
two-fold
dis-similitude
,
namely
,
of
their
condition
,
and
their
actions
.
Their
condition
,
because
the
Angels
are
high
and
mighty
,
but
these
men
were
of
a
low
mean
condition
.
Their
actions
,
because
the
Angels
abstained
from
speaking
evill
of
dignities
,
but
these
men
gave
their
minds
unto
it
.
The
former
dis-similitude
is
set
forth
by
a
kind
of
Inequality
,
of
greater
and
lesser
,
because
there
is
indeed
a
very
great
inequality
,
but
this
dis-similitude
ariseth
from
the
inequality
.
Both
parts
of
the
comparison
are
disposed
in
a
discreet
axiom
as
it
were
to
this
sense
.
Although
the
Angels
do
farre
exceed
these
dignities
in
power
,
yet
they
do
not
speak
evill
of
them
;
but
these
men
,
although
they
be
far
inferiour
unto
them
in
power
,
yet
they
fear
not
to
speak
evill
of
them
.
Touching
the
former
part
of
the
comparison
two
questions
may
be
made
.
Quest.
1.
In
what
sense
the
Angels
are
said
to
be
greater
in
power
and
might
?
Answer
.
The
Angels
are
said
to
be
greater
in
power
and
might
,
not
so
much
in
respect
of
the
false
teachers
,
as
in
respect
of
the
dignities
themselves
,
whereof
the
Apostle
here
speaks
.
And
the
reason
is
,
not
only
b●cause
they
are
of
a
more
excellent
nature
then
men
;
but
also
because
God
hath
set
them
over
men
,
and
commanded
them
to
watch
over
Governments
,
Common-wealths
,
and
consequently
over
dignities
.
Whence
they
are
often
called
in
Scripture
Dominions
,
as
Ephesians
1.
21.
Quest.
2.
How
this
is
true
,
that
they
do
not
bring
railing
accusation
against
dignities
,
when
God
himselfe
sometimes
speaks
evill
of
them
,
and
makes
the
Angels
to
execute
his
malediction
?
Answer
:
They
are
said
to
abstaine
from
speaking
evill
,
1
Because
they
do
not
speak
evill
,
but
when
God
commands
them
,
and
therefore
it
is
not
their
malediction
so
much
as
Gods
.
2
Though
they
do
speak
evill
of
the
men
that
are
set
in
authority
,
and
do
evill
also
unto
them
sometimes
,
as
we
s●e
in
the
example
of
Herod
,
and
in
the
Host
of
Sena●herib
,
yet
they
do
not
speak
evill
of
the
dignities
themselves
,
which
was
the
sin
of
these
impostors
,
of
whom
the
Apostle
speaks
.
The
Doctrines
arising
herehence
.
Doct.
1.
Their
sin
is
the
greater
,
who
are
of
a
lower
condicion
,
if
they
wax
proud
and
despise
dignities
,
then
if
they
were
set
in
a
higher
degree
.
This
is
the
ground
of
the
Apostles
comparison
.
For
otherwise
it
would
make
nothing
to
the
aggravation
of
the
sinne
of
these
men
.
Reason
1.
Because
his
sin
is
the
greater
,
that
is
drawn
unto
sin
upon
the
lighter
occasion
or
smaller
temptation
.
2.
Because
such
men
are
not
moved
by
those
reasons
,
that
might
and
should
with-hold
them
from
committing
such
a
sin
,
which
other
men
have
not
after
the
same
manner
.
Vse
.
This
may
serve
for
condemnation
,
to
condemne
the
fashion
of
some
men
of
the
lowest
rank
,
who
even
in
that
condition
of
life
are
as
proud
,
and
more
also
sometimes
,
then
they
that
are
in
the
highest
degree
of
dignity
and
honour
.
Doct.
2.
The
Angels
are
greater
in
power
then
all
men
.
Vse
.
This
may
serve
for
the
comfort
of
the
faithfull
,
because
God
hath
given
the
Angels
a
speciall
charge
over
them
,
so
that
they
are
said
to
pitch
their
tents
about
them
.
Doct.
3.
These
powerfull
Angels
do
most
religiously
abstaine
from
all
sinne
.
For
what
is
here
said
in
speciall
,
is
to
be
understood
also
in
generall
.
Vse
.
This
may
serve
to
admonish
us
,
therefore
the
more
carefully
to
beware
of
sin
;
both
because
we
are
bound
by
the
Law
at
least
as
well
as
they
,
and
also
because
other
wise
we
cannot
have
those
good
and
powerful
ministring
Spirits
to
take
care
of
us
.
Verse
11.
But
these
as
naturall
bruit
beasts
,
made
to
be
taken
and
destroyed
,
speak
evill
of
the
things
that
they
understand
not
,
and
shall
utterly
perish
in
their
own
corruption
.
The
Analysis
.
THe
other
part
of
the
comparison
is
contained
in
this
verse
,
wherein
the
sin
of
the
false
teachers
desp●●ng
and
speaking
evill
of
dignities
,
is
aggravated
by
a
new
comparison
of
the
like
,
so
that
in
this
verse
there
is
both
a
shewing
of
the
dissimilitute
,
and
also
a
whole
similitude
explained
by
its
parts
.
The
proposition
of
this
similitude
containes
a
description
of
naturall
bruit
beasts
:
the
Apodosis
contains
a
description
of
false
teachers
,
according
to
those
qualities
which
they
have
proportionably
with
those
bruit
beasts
.
The
description
of
the
bruit
beasts
contains
three
things
:
1
Their
inward
nature
,
which
is
expressed
by
a
negation
,
that
they
are
void
of
reason
,
bruits
.
2.
Their
acts
or
operations
,
which
are
said
to
proceed
,
not
from
counsell
,
but
from
nature
,
naturall
.
3
Their
end
and
destruction
,
that
they
are
taken
and
destroyed
.
To
these
there
are
three
also
answerable
in
false
teachers
:
1
That
they
are
void
of
judgement
,
they
understand
not
.
2
That
they
are
carryed
with
a
naughty
passion
to
speak
evill
,
speak
evill
of
the
things
that
they
understand
not
.
3
That
they
bring
upon
themselves
destruction
;
they
shall
perish
in
their
own
corruption
.
The
Doctrine
arising
herehence
.
Doct.
1.
Sin
,
where
it
reignes
,
turnes
a
man
into
a
bruit
beast
as
it
were
.
This
is
shewed
in
all
those
places
of
Scripture
,
where
wicked
men
are
compared
unto
bruit
beasts
,
either
in
generall
,
or
in
speciall
,
to
Horses
,
Mules
,
Dogs
,
Swine
,
Foxes
,
Wolves
,
Beates
,
Lions
,
&c.
Yea
,
they
that
are
in
greatest
honour
and
esteeme
in
this
world
,
are
accounted
no
otherwise
of
by
God
,
then
as
bruit
beasts
.
The
Monarchs
,
in
Daniel
,
are
alwayes
compared
unto
wild
beasts
;
and
the
Roman
Emperours
that
persecuted
the
Church
,
are
pointed
out
in
the
Apocalyps
by
the
name
of
the
Dragon
.
And
the
Pope
is
not
only
called
a
beast
,
but
is
described
as
a
very
great
monster
among
the
beasts
,
with
seven
heads
,
and
ten
hornes
.
Vse
1.
This
may
serve
to
condemn
those
,
that
please
themselves
in
their
sins
.
2.
To
admonish
us
,
so
much
the
more
to
beware
of
sinne
,
lest
at
length
with
Nebuchadnezzar
we
be
cast
downe
from
the
greatest
glory
to
the
lowest
condition
of
all
.
Doct.
2.
The
fountaine
of
all
this
sin
and
misery
is
the
want
of
a
right
and
spirituall
judgement
.
Vse
.
This
may
serve
to
admonish
us
,
diligently
therefore
to
betake
our selves
unto
prayer
,
and
other
means
,
that
are
sanctified
by
God
,
for
the
enlightning
of
our
mind
,
and
keeping
it
sound
.
Doct.
3.
A
signe
of
such
a
condition
,
that
is
,
of
a
man
turning
to
a
bruit
beast
,
is
,
to
follow
the
passions
of
corrupted
nature
,
without
reason
.
Vse
.
This
may
serve
to
convict
and
condemne
many
,
that
seeme
unto
themselves
to
be
excellent
men
.
Doct.
4.
Such
men
do
corrupt
also
whatsoever
naturall
goodnesse
they
have
in
them
.
This
is
gathered
from
this
word
,
corruption
,
as
it
is
explained
,
Iude
v.
10.
Vse
.
This
may
serve
to
admonish
us
,
therefore
to
hate
and
detest
such
courses
.
Doct.
5.
Such
sinners
are
entangled
in
their
sins
,
and
kept
unto
destruction
,
like
as
bruit
beasts
in
their
snares
,
wherewith
they
are
taken
.
So
2
Tim.
2.
26.
Lament
.
1.
14.
Vse
.
This
may
serve
to
admonish
us
,
to
flye
from
all
corruption
,
as
we
would
from
the
snares
of
eternall
death
.
Verse
13.
And
shall
receive
the
reward
of
unrighteousnesse
,
as
they
that
count
it
pleasure
to
riot
in
the
day
time
:
spots
they
are
and
blemishes
,
sporting
themselves
with
their
own
deceivings
while
they
feast
with
you
:
Verse
14.
Having
eyes
full
of
adultery
,
and
that
cannot
cease
from
sin
,
beguiling
unstable
soules
;
an
heart
they
have
exercised
with
covetous
practises
,
cursed
children
.
The
Analysis
.
AFter
that
description
of
these
men
,
which
was
set
down
in
the
three
fore-going
verses
,
here
in
the
beginning
of
this
13
verse
,
is
againe
repeated
that
just
punishment
which
they
must
expect
.
they
shall
receive
the
reward
of
unrighteousnesse
.
Then
he
makes
a
new
description
of
the
same
men
,
that
they
might
wax
the
more
fierce
if
it
were
possible
.
And
he
describes
them
by
three
chiefe
vices
,
1
By
the
luxury
,
whereunto
they
gave
their
minds
.
2
By
then
uncleannesse
,
3
By
their
covetousnesse
.
Their
luxury
is
set
forth
and
aggravated
,
1
By
the
adjunct
of
pleasure
.
2
By
the
adjunct
of
time
,
that
it
was
in
the
day
time
.
3
By
the
effect
,
that
they
did
by
this
means
,
as
spots
and
blemishes
,
defile
not
only
themselves
,
but
also
those
with
whom
they
were
conversant
.
Of
which
effect
also
he
shewes
the
cause
in
another
effect
,
that
deceiving
was
joyned
with
this
luxury
.
Their
uncleannesse
is
described
,
1
By
the
helping
causes
or
instruments
,
in
these
words
:
Having
eyes
full
of
adultery
.
2
By
the
adjunct
of
constancy
,
because
they
cannot
cease
from
sin
.
3
By
the
effect
,
beguiling
unstable
soules
.
Their
covetousnesse
is
explained
,
1
By
the
primary
subject
of
it
,
in
these
words
,
the
heart
,
there
it
was
seated
.
2
By
the
adjunct
of
custome
,
in
these
words
,
A
heart
ex-excised
.
Last
of
all
,
the
end
and
summe
of
this
description
is
expressed
,
that
they
are
accursed
children
.
The
Doctrines
arising
herehence
.
Doct.
1.
When
we
think
of
the
sins
of
wicked
men
,
we
should
likewise
think
of
their
punishments
.
This
is
gathered
therehence
,
that
the
Apostle
doth
ever
now
and
then
put
in
this
,
while
he
speaks
of
these
mens
sins
.
Reason
.
1.
Because
these
two
are
in
Gods
purpose
and
their
own
nature
knit
together
.
2.
Because
the
consideration
of
sin
doth
oftentimes
more
hurt
then
good
,
if
the
consideration
of
the
punishment
be
not
joyned
unto
it
.
Vse
.
This
may
serve
to
condemne
those
,
that
take
delight
only
in
the
commemoration
either
of
their
own
,
or
other
mens
sins
.
Doct.
2.
Profuse
luxury
is
a
signe
of
a
man
sinning
securely
.
This
is
gathered
out
of
the
text
,
and
it
is
expresly
set
down
,
Iude
v.
11.
Reason
.
Because
such
men
do
either
not
think
at
all
of
the
judgements
of
God
,
or
do
labour
at
least
to
remove
such
thoughts
out
of
their
minds
.
Vse
1.
This
may
serve
to
instruct
us
,
not
to
account
such
men
happy
,
as
the
multitude
useth
to
do
.
2.
To
admonish
us
,
to
beware
of
such
excesse
.
Doct.
3.
Luxury
,
the
more
it
is
shewed
openly
,
the
more
it
is
to
be
condemned
.
This
is
gathered
from
that
Epithete
,
in
the
day
time
.
Reason
.
Because
it
is
so
much
the
farther
off
from
shame
,
and
consequently
from
repentance
.
Vse
.
This
may
serve
to
condemne
that
impudence
,
which
many
men
have
gotten
.
Doct.
4.
There
is
the
greatest
danger
in
those
sins
,
from
which
the
greatest
pleasure
and
delight
ariseth
.
Reason
.
Because
pleasure
is
a
signe
of
a
perfect
habit
.
2.
Because
pleasure
is
very
hardly
left
.
Vse
.
This
may
serve
to
admonish
us
,
to
beware
of
those
delights
which
arise
from
sin
.
Doct.
5.
They
that
please
themselves
most
in
their
sins
,
do
most
defile
and
contaminate
both
themselves
and
others
.
This
is
gathered
from
these
words
,
spots
and
blemishes
,
as
it
is
also
Iude
v.
12.
Reas.
Because
the
more
any
sin
appears
in
the
Church
,
the
greater
dishonour
doth
it
bring
,
not
only
to
the
sinner
himselfe
,
but
also
to
the
whole
Church
,
whereof
he
is
a
member
.
Doct.
6.
The
outward
members
also
of
wick●d
men
are
full
of
wickedness●
.
This
is
gathered
therehence
,
Having
eyes
full
,
&c.
Reason
1.
Because
out
of
the
abundance
of
the
heart
all
our
faculties
,
and
all
the
instruments
of
operations
receive
impressions
answerable
unto
the
heart
.
2.
Because
sin
,
or
temptation
unto
sin
is
admitted
into
the
heart
it selfe
by
the
outward
senses
,
as
by
channels
or
gates
;
so
that
the
eyes
and
such
like
corporeall
instruments
are
filled
two
wayes
,
both
in
the
ingresse
and
the
egresse
of
sin
:
Whence
it
comes
to
passe
,
that
as
the
gates
of
a
great
City
use
to
be
fuller
then
the
other
parts
of
the
City
,
by
reason
of
the
frequent
ingresse
and
egresse
of
people
,
so
also
are
the
eyes
of
such
like
men
.
Vse
1.
This
may
serve
to
instruct
us
,
to
see
and
bewaile
the
miserable
condition
,
whereunto
men
are
obnoxious
by
reason
of
sin
;
because
they
have
no
part
clean
or
void
of
sin
.
2.
To
admonish
us
,
to
use
all
care
to
cleanse
our selves
,
and
all
our
faculties
and
parts
both
of
body
and
mind
from
such
uncleannesse
.
Doct.
7.
The
uncleannesse
of
the
body
is
oftentimes
joyned
with
impurity
of
religion
.
This
is
gathered
from
these
words
;
adultery
.
Reason
1.
Because
the
hindring
cause
or
that
which
keeps
it
off
is
removed
,
namely
,
pure
religion
.
2.
Because
this
is
the
just
judgement
of
God
,
Rom.
1.
26.
3.
Because
by
reason
of
these
carnall
affections
men
do
withdraw
themselves
from
piety
,
or
impugne
it
.
Vse
.
This
may
serve
to
admonish
us
,
so
much
the
more
religiously
to
imbrace
purity
in
religion
.
Doct.
8.
In
such
men
covetousnesse
is
oftentimes
joyned
with
their
impiety
.
This
is
gathered
from
these
words
,
covetous
practises
.
Reason
.
Because
that
doth
chiefly
pertaine
to
the
rule
and
sway
which
the
devill
exerciseth
over
his
servants
,
1
Iohn
2.
16
2.
Because
by
covetousnesse
they
seek
those
things
that
serve
to
nourish
their
impurity
of
life
.
Vse
.
This
may
serve
for
a
generall
admonition
,
to
abstaine
even
from
the
least
sins
,
if
we
would
not
admit
of
others
also
.
Doct.
9.
The
exercising
of
the
heart
unto
such
sins
,
doth
very
much
strengthen
and
increase
them
.
This
is
gathered
from
that
word
:
A
heart
they
have
exercised
.
Reason
1.
Because
exercising
a
mans
selfe
unto
sin
brings
in
and
increaseth
the
habit
.
2.
It
is
a
token
that
a
man
takes
pleasure
in
such
sins
.
For
no
man
doth
willingly
exercise
himselfe
in
those
things
wherein
he
takes
no
delight
.
Vse
.
This
may
serve
to
admonish
us
,
according
to
the
counsell
of
the
Apostle
,
1
Tim.
4.
7.
to
exercise
our selves
unto
godlinesse
,
not
unto
wickednesse
.
For
as
the
Apostle
there
saith
,
verse
8.
that
bodily
exercise
profiteth
little
;
so
in
this
comparison
may
it
be
said
,
that
the
exercise
of
sin
is
not
only
unprofitable
,
but
very
hurtfull
.
Doct.
10.
They
that
are
after
this
manner
accustomed
unto
their
sins
,
are
hardned
in
them
.
This
is
gathered
from
these
words
;
They
cannot
cease
from
sinne
.
Reason
.
Because
by
this
means
sin
gets
great
strength
and
dominion
.
2.
Because
every
way
unto
repentance
is
stopped
up
.
Vse
.
This
may
serve
to
admonish
us
,
to
leave
off
our
wicked
purposes
in
time
.
Doct.
11.
Such
men
are
most
to
be
detested
.
This
is
gathered
from
these
words
:
cursed
children
.
Reason
.
Because
they
are
most
opposite
and
contrary
unto
that
which
is
most
to
be
loved
.
Vse
.
This
may
serve
to
exhort
us
,
to
shew
our
zeale
in
flying
from
sin
and
sinners
.
Verse
15.
Which
have
forsaken
the
right
way
,
and
are
gone
astray
following
the
way
of
Balaam
the
son
of
Bosor
,
who
loved
the
wages
of
unrighteousnesse
,
Verse
16.
But
was
rebuked
for
his
iniquity
:
the
dumbe
Asse
speaking
with
mans
voice
,
forbad
the
madnesse
of
the
Prophet
.
The
Analysis
.
THe
Apostle
here
still
continues
in
explaining
and
illustrating
the
covetousnesse
of
these
men
by
way
of
a
similitude
,
which
he
makes
betweene
them
and
Balaam
the
son
of
Bosor
.
Now
the
quality
wherein
they
are
compared
is
first
propounded
in
generall
,
that
they
followed
his
way
,
that
is
,
they
imitated
him
in
the
like
manner
of
doing
,
and
then
set
forth
in
particular
,
1
By
the
effect
,
that
they
forsook
the
right
way
,
and
went
astray
into
by
wayes
,
that
is
,
into
naughty
and
wicked
wayes
.
2
By
the
proper
cause
of
this
effect
,
that
they
loved
the
wages
of
unrighteousnesse
,
like
as
he
loved
it
,
that
is
,
for
the
desire
of
filthy
lucre
they
gave
themselves
over
unto
impiety
and
unrighteousnesse
.
3
By
the
adjunct
that
followes
upon
this
effect
namely
,
Gods
rebuking
of
him
,
v.
16.
which
is
set
forth
by
the
instrument
,
that
he
made
use
of
to
do
it
,
namely
,
a
dumbe
Asse
.
The
fitnesse
also
of
this
instrument
as
he
was
made
use
of
at
that
time
,
is
declared
by
their
inequality
,
because
he
shewes
that
this
Asse
was
in
some
sort
wiser
then
his
Master
.
For
when
the
Master
,
though
he
was
a
Prophet
,
was
mad
,
this
Asse
by
his
wisdome
as
it
were
,
rebuked
and
corrected
that
madnesse
.
Quest.
But
here
a
question
may
be
made
concerning
this
Balaam
the
son
of
Bosor
,
who
is
here
called
a
Prophet
,
and
yet
is
said
to
have
sinned
most
wickedly
,
Whether
he
were
a
true
Prophet
of
God
,
or
no
?
Answ.
He
was
sometime
endued
with
the
gift
of
Prophesie
that
God
had
communicated
unto
him
,
as
it
appears
,
Num.
22.
so●
23
,
24.
But
in
a
speciall
manner
in
23.
26.
the
Lord
is
said
to
have
put
words
into
his
mouth
,
so
also
verse
20.
&
cap.
24.
2.
the
Spirit
of
the
Lord
is
said
to
have
come
upon
him
,
and
verse
4.
he
is
said
to
have
heard
the
words
of
God
.
Yet
he
was
not
a
holy
Prophet
of
God
,
but
as
he
was
given
to
other
vices
,
and
especially
to
covetousnesse
,
so
also
he
was
skilfull
in
the
Magick
arts
,
by
whose
helpe
,
as
it
is
said
Numb
24.
1.
he
used
to
seek
for
inchantments
.
Such
an
one
therefore
he
was
amongst
the
Prophets
,
as
Iudas
was
amongst
the
Apostles
:
of
which
sort
also
the
old
Prophet
that
dwelt
at
Bethel
,
seemes
to
have
beene
in
some
respect
.
The
Doctrines
arising
herehence
.
Doct.
1.
The
wicked
of
every
latter
age
do
in
their
courses
imitate
those
wicked
men
,
that
lived
before
them
.
This
is
gathered
from
these
words
:
Following
the
way
of
Balaam
.
For
these
men
did
not
propose
Balaam
unto
themselves
for
an
example
to
imitate
,
but
because
they
went
in
the
same
wayes
,
therefore
they
are
said
to
have
followed
him
.
Reason
1.
Because
that
in-bred
corruption
,
from
which
such
wicked
courses
are
derived
,
as
from
their
originall
fountaine
,
is
one
and
the
same
.
For
although
it
doth
not
work
alwayes
and
in
all
altogether
after
the
same
mannor
,
yet
when
it
meets
with
natures
alike
,
and
the
like
occasions
also
happen
,
then
it
is
no
lesse
like
it selfe
,
then
an
egge
is
like
an
egge
.
2.
Because
the
same
teacher
of
wickednesse
,
the
tempter
and
old
Serpent
works
effectually
in
his
bond
slaves
throughout
all
ages
.
3.
Because
oftentimes
also
the
courses
fore-going
do
not
only
by
tradition
,
but
by
transmission
as
it
were
also
beget
courses
like
themselves
.
Vse
1.
This
may
serve
to
enforme
us
,
not
to
be
too
much
troubled
at
the
wickednesse
of
men
,
that
live
with
us
,
because
there
is
nothing
new
under
the
Sunne
in
that
kinde
.
2.
To
admonish
us
,
not
to
expect
any
singular
thing
from
wicked
men
,
while
they
remaine
such
,
above
that
which
we
read
of
other
wicked
men
before
them
in
ancient
time
.
3.
To
exhort
us
therefroe
,
to
labour
to
be
like
the
ancient
godly
men
,
that
are
commended
in
Scripture
.
Doct.
2.
This
is
common
to
all
the
wicked
,
to
forsake
the
right
way
,
and
go
astray
in
that
which
is
not
good
.
This
is
gathered
from
these
words
,
Which
having
forsaken
the
right
way
are
gone
astray
:
Reason
1.
Because
the
right
way
is
in
observing
the
will
of
God
,
or
in
doing
the
good
works
which
God
hath
before
ordained
that
we
should
walk
in
them
,
Ephes.
2.
10.
Psal.
119.
1
,
2
,
&c.
But
wickednesse
is
another
crooked
way
,
which
men
have
found
out
themselves
,
cleane
contrary
to
the
will
of
God
.
2.
Because
that
is
the
right
way
which
certainly
leadeth
unto
life
,
and
eternall
happinesse
,
Matth.
7.
14.
but
wickednesse
tendeth
unto
death
,
Prov.
7.
27.
&
8.
36.
Vse
.
This
may
serve
to
admonish
us
,
diligently
to
beware
of
this
going
astray
,
alwayes
looking
unto
the
right
way
.
Doct.
3.
Covetousnesse
,
where
is
prevaileth
,
doth
most
certainly
produce
this
going
astray
from
the
right
way
.
This
is
gathered
from
these
words
:
who
loved
the
wages
of
unrighteousnesse
:
so
1
Tim.
6.
17.
He
that
trusts
in
uncertaine
riches
,
doth
not
trust
in
the
living
God
;
and
therefore
he
doth
necessarily
follow
a
new
way
clean
contrary
unto
that
which
the
true
and
living
God
hath
shewed
us
.
Reason
.
Because
a
covetous
man
is
obnoxious
unto
all
the
temptations
of
the
devill
,
which
have
any
shew
of
gaine
;
so
that
he
accounts
gaine
godlinesse
,
1
Tim.
6.
5.
9.
and
this
is
it
which
is
meant
in
the
text
,
they
love
the
wages
of
unrighteousnesse
,
that
is
,
they
seek
lucre
,
though
it
be
joyned
with
the
greatest
iniquity
.
Vse
1.
This
may
serve
to
admonish
us
,
to
take
heed
therefore
and
flye
from
covetousnesse
,
as
from
the
greatest
plague
and
enemy
of
godlinesse
,
Coloss.
3.
50.
2.
To
exhort
us
to
labour
〈◊〉
contentment
,
1
Tim.
6.
6.
8
,
Doct.
4.
All
such
wickednesse
is
rebuked
by
God
.
This
is
gathered
from
the
beginning
of
v.
16.
But
was
rebuked
,
&c.
R●ason
1.
Because
the
Scripture
and
law
it selfe
which
is
transgressed
by
sin
,
doth
therefore
rebuke
that
sin
,
Rom.
7.
7.
2.
The
consciences
of
sinners
do
usually
also
check
them
,
Rom.
2.
15.
3.
The
very
creatures
do
it
also
after
their
manner
,
Deut
,
31.
28.
and
if
they
should
not
in
their
appointed
order
sufficiently
rebuke
sinners
,
there
should
some
extraordinary
miracle
be
shewed
rather
then
they
should
not
be
convicted
,
as
we
see
here
in
the
example
of
Balaam
.
Vse
1.
This
may
serve
to
admonish
us
,
to
apply
our
minds
unto
these
rebukings
of
God
,
and
not
to
be
carelesse
of
them
,
as
desperate
men
use
to
be
;
but
to
yeeld
unto
them
,
and
shun
all
those
things
that
are
rebuked
by
God
,
either
in
the
Scriptures
,
or
in
our
consciences
,
or
in
the
creatures
.
2.
To
exhort
us
,
to
use
all
diligence
to
seek
and
preserve
in
our selves
that
testimony
of
God
and
our
conscience
,
which
may
be
for
our
comfort
,
and
not
for
our
rebuke
.
Doct.
5.
Those
men
are
extreamly
and
brutishly
mad
,
that
will
not
be
rebuked
or
stopped
in
their
impiety
,
unlesse
it
be
by
some
miraculous
work
.
This
is
gathered
from
the
end
of
verse
16.
the
dumbe
Asse
speaking
with
〈◊〉
voice
,
forbad
the
madnesse
of
the
Prophet
.
Reason
.
Because
such
men
are
deprived
of
common
sense
touching
spirituall
things
,
and
are
given
over
unto
a
reprobate
sense
.
Vse
.
This
may
serve
to
admonish
us
,
to
beware
of
that
hardnesse
of
heart
,
which
cannot
beleeve
God
speaking
in
his
word
;
and
not
to
give
way
to
that
vaine
imagination
,
which
Dives
with
his
brethren
is
said
to
have
maintained
,
Luke
16.
30.
and
Abraham
refutes
.
verse
31.
Verse
17.
These
are
welles
without
water
,
clouds
that
are
carried
with
a
tempest
,
to
whom
the
mist
of
darknesse
is
reserved
for
ever
.
Verse
18.
For
when
they
speak
great
swelling
words
of
vanity
,
they
allure
through
the
lusts
of
the
flesh
,
through
much
wantonnesse
,
those
that
were
cleane
escaped
from
them
who
live
in
errour
.
Verse
19.
While
they
promise
them
liberty
,
they
themselves
are
the
servants
of
corruption
:
for
of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
in
bondage
.
Verse
20.
For
,
if
,
after
they
have
escaped
the
pollutions
of
the
world
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
againe
entangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
then
the
beginning
.
Verse
21.
For
it
had
beene
better
for
them
not
to
have
knowne
the
way
of
righteousnesse
,
then
after
they
have
knowne
it
,
to
turne
from
the
holy
commandement
delivered
unto
them
.
Verse
22.
But
it
is
hapned
unto
them
according
to
the
true
Proverbe
;
The
Dog
is
turned
to
his
own
vomit
againe
,
and
the
Sow
that
was
washed
to
her
wallowing
in
the
mire
.
The
Analysis
.
IN
these
verses
is
contained
a
refutation
of
the
false
teachers
,
of
whom
a
description
was
made
before
.
Now
the
sum
of
this
refutation
consists
herein
,
that
all
those
things
were
vain
,
which
they
promised
to
their
disciples
or
followers
.
And
this
is
in
generall
shewed
by
those
comparisons
which
are
made
verse
17.
Where
these
teachers
are
said
to
be
wels
as
it
were
,
without
water
,
and
clouds
without
raine
,
because
they
make
shew
of
many
things
worthy
to
be
desired
,
but
they
performe
nothing
at
all
.
Upon
occasion
of
these
similitudes
,
by
the
way
he
repeats
the
punishment
which
God
had
prepared
for
them
,
by
a
continuation
of
the
same
Allegory
,
namely
,
that
whereas
they
are
wels
as
it
were
,
or
clouds
making
shew
of
some
mist
,
they
shall
at
length
certainly
find
the
mist
of
eternall
darknesse
.
2.
The
same
vanity
is
illustrated
by
the
impulsive
cause
that
moved
them
to
spread
abroad
their
new
opinions
,
which
was
their
swelling
vanity
,
verse
18.
in
the
beginning
,
and
by
the
effect
thereof
,
which
was
their
crafty
seducing
of
Christians
to
give
themselves
over
to
the
lusts
of
the
flesh
,
at
the
end
of
the
same
verse
.
3
The
same
vanity
of
their
promises
is
set
forth
,
verse
19.
at
the
beginning
,
by
the
great
dissimilitude
and
opposition
that
is
betwixt
them
and
their
promises
.
For
they
promised
liberty
unto
others
,
when
they
themselves
were
servants
of
corruption
.
Thence
the
vanity
of
their
promises
is
made
manifest
and
palpable
as
it
were
;
because
they
promised
that
,
whereunto
they
themselves
were
strangers
,
and
far
remote
from
it
.
4.
That
which
is
put
in
the
dissimilitude
,
namely
,
that
they
were
servants
of
corruption
,
because
some
might
make
a
doubt
of
it
,
the
Apostle
confirmes
it
at
the
end
of
verse
19.
by
the
generall
definition
or
description
of
a
servant
,
or
that
bondage
which
he
meant
,
namely
,
that
he
is
another
mans
servant
,
that
is
overcome
by
him
.
For
he
that
is
taken
by
the
enemy
in
warre
,
is
brought
in
bondage
to
him
,
at
least
untill
he
hath
payed
the
just
price
of
his
ransome
.
5.
The
misery
of
this
bondage
is
amplified
in
respect
of
those
,
that
have
made
profession
of
faith
and
holinesse
,
by
comparing
things
unequall
,
betwixt
that
condition
,
whereunto
they
were
obnoxious
before
their
calling
,
and
this
which
they
have
brought
upon
themselves
by
their
Apostasie
,
where
the
misery
of
the
latter
condition
is
made
greater
then
the
former
,
vers.
20.
and
the
reason
of
it
is
given
,
vers.
21.
Because
the
sin
is
greater
,
which
is
committed
after
and
against
the
knowledge
of
the
right
way
,
then
that
which
is
done
through
ignorance
;
which
inequality
is
also
illustrated
by
a
comparison
of
the
like
things
,
that
is
explained
in
proverbiall
sentences
,
of
the
Dog
and
the
Sow
,
verse
22.
Quest.
Here
ariseth
a
Question
,
Whether
those
that
were
seduced
by
the
false
teachers
,
were
before
true
believers
?
Answ.
They
had
that
faith
which
we
use
to
call
temporary
faith
,
but
they
were
never
soundly
rooted
in
faith
.
This
is
proved
out
of
the
14
verse
,
where
all
those
that
were
seduced
by
these
deceivers
are
called
unstable
soules
.
For
if
they
had
beene
by
sound
faith
grafted
into
Christ
,
then
they
should
have
been
stable
and
corroborated
in
him
also
.
And
whereas
they
are
said
verse
18.
to
have
cleane
escaped
from
the
wicked
,
this
was
,
1
In
respect
of
the
profession
which
they
had
made
of
their
true
conversion
.
2.
In
respect
of
the
assent
,
which
we
must
think
that
they
did
give
inwardly
also
unto
the
word
,
by
which
they
were
called
to
this
conversion
.
3.
In
respect
of
the
change
which
they
had
made
in
their
outward
carriage
.
4.
In
respect
of
some
small
beginning
also
,
whereby
they
tended
towards
holinesse
it selfe
.
The
Doctrines
arising
herehence
.
Doct.
1.
They
that
go
astray
themselves
from
the
right
way
,
and
cause
others
to
go
astray
,
whatsoever
they
make
shew
of
,
they
have
nothing
else
in
themselves
or
in
their
errours
but
vanity
.
This
is
gathered
out
of
verse
17.
and
the
beginning
of
18.
For
they
are
said
in
the
text
to
be
as
it
were
vanity
it selfe
,
as
Solomon
faith
of
all
things
that
are
under
the
Sunne
,
in
respect
of
happinesse
they
are
vanity
of
vanities
.
Now
they
are
said
to
be
vain
,
1.
Because
they
have
only
a
shew
of
some
truth
or
good
,
not
the
thing
it selfe
.
2.
Because
they
make
a
shew
of
communicating
some
good
unto
others
,
but
they
do
not
performe
it
,
nor
can
they
.
For
that
is
properly
called
vaine
,
which
is
void
of
that
thing
which
it
should
have
,
or
which
is
unfit
for
that
use
and
end
whereunto
it
should
serve
.
Reason
1.
Because
they
have
forsaken
God
,
who
is
the
fountaine
of
all
true
and
solid
good
.
2.
Because
they
are
led
by
Sathan
,
who
is
the
father
of
lyes
and
of
all
vanity
.
Vse
.
This
may
serve
to
admonish
us
,
to
beware
therefore
of
such
men
,
that
we
be
not
in
any
wise
deceived
by
them
.
For
this
were
to
imbrace
vanity
in
stead
of
eternall
happinesse
.
Doct.
2.
Yet
such
men
in
their
vanity
are
usually
most
puffed
up
.
This
is
gathered
from
verse
18.
in
the
beginning
.
So
1
Cor.
8.
1.
Knowledge
puffeth
up
.
Which
if
it
be
true
of
the
knowledge
of
things
that
are
true
in
themselvs
,
if
they
be
not
known
as
they
ought
to
be
known
,
as
it
is
explained
,
verse
2.
Then
much
more
must
we
think
so
of
that
knowledge
which
hath
a
shew
of
some
singular
excellency
,
when
there
is
no
solid
good
in
it
at
all
.
Reason
.
Because
such
men
seeme
to
themselves
to
be
wise
,
not
only
above
the
ordinary
sort
,
but
also
above
those
that
excell
in
the
Church
of
God
,
yea
sometimes
above
the
Apostles
themselves
and
Prophets
,
and
therefore
are
wont
to
boast
of
some
depths
which
they
have
;
which
the
holy
Ghost
therefore
cals
the
depths
of
Sathan
,
Apoc.
2.
24.
Vse
.
This
may
serve
to
informe
us
,
alwayes
to
suspect
those
men
,
that
are
in
a
wonderfull
manner
puffed
up
with
their
own
private
conceits
of
some
part
of
religion
.
Doct.
3.
That
such
men
do
oftentimes
seduce
many
,
and
have
divers
followers
,
it
comes
to
passe
chiefly
thereby
,
that
their
doctrine
,
either
for
the
matter
of
it
,
or
the
manner
of
their
teaching
,
is
very
agreeable
to
the
carnall
lusts
of
men
.
This
is
gathered
from
these
words
:
they
allure
through
the
lusts
of
the
flesh
.
Reason
.
Because
as
the
flesh
doth
easily
apply
it selfe
at
all
times
unto
carnall
doctrine
,
by
reason
of
that
communion
that
is
betwixt
them
;
so
especially
and
most
easily
doth
it
,
when
the
doctrine
is
covered
with
a
shew
of
religion
or
truth
.
Vse
.
This
may
serve
for
admonition
,
that
if
we
would
be
safe
from
infection
and
seducing
,
we
should
diligently
labour
for
mortification
of
the
flesh
.
For
neither
are
they
only
in
danger
of
seducing
that
have
not
yet
known
the
truth
,
but
they
also
that
have
in
some
fort
clean
escaped
from
those
that
live
in
errour
,
as
it
is
in
the
text
.
Doct.
4.
The
chiefe
lust
of
the
flesh
,
whereby
men
are
wont
to
be
seduced
,
is
the
love
of
carnall
liberty
.
This
is
gathered
from
the
beginning
of
verse
19.
So
Psalme
2.
3.
Reason
1.
Because
the
flesh
alwayes
seeketh
its
peace
and
quietnesse
,
which
it
cannot
enjoy
,
but
by
giving
it selfe
over
unto
the
lusts
thereof
;
and
hence
it
is
that
carnall
men
account
the
command
of
God
and
his
Word
,
a
yoke
,
and
strong
cords
,
and
bands
,
&c.
2.
Because
in
liberty
there
is
some
kinde
of
shew
of
that
dignity
and
excellency
,
whereof
all
the
sons
of
Adam
are
most
desirous
ever
since
they
drank
in
that
poyson
of
the
Serpent
,
Ye
shall
be
like
Gods
.
3.
Because
it
hath
a
false
shadow
of
that
Christian
liberty
,
whereunto
we
are
called
,
Iohn
8.
32.
33
,
34.
Hence
it
is
,
that
the
cursed
sect
of
Libertines
,
which
under
a
shew
of
liberty
overthrowes
all
religion
,
findeth
many
well-wishers
thereunto
,
even
amongst
those
that
are
Christians
in
name
.
Vse
1.
This
may
serve
to
condemne
those
,
that
alwayes
follow
after
liberty
of
what
kind
soever
it
be
.
For
Christians
are
the
servants
of
righteousnesse
,
although
they
be
free
from
sin
,
Rom.
6.
18.
2.
To
admonish
us
,
to
represse
and
restraine
in
our selves
this
carnall
desire
of
liberty
,
1
Cor.
9.
27.
Doct.
5.
They
that
most
labour
for
this
carnall
liberty
,
are
the
most
wretched
servants
of
sin
.
This
is
gathered
from
these
words
;
they
are
the
servants
of
corruption
.
So
Rom.
6.
20.
Reason
1.
Because
they
are
overcome
and
led
captive
by
sinne
.
2.
Because
they
give
up
themselves
wholly
to
obey
sinne
,
Rom.
6.
16.
19.
3.
Because
they
remain
in
this
bondage
,
although
it
be
the
worst
of
all
,
with
a
kind
of
pleasure
;
so
that
they
are
the
servants
of
sin
more
,
then
those
are
the
servants
of
men
,
that
are
gally-slaves
:
for
these
mens
minds
alwayes
wish
for
liberty
,
but
the
others
are
very
well
pleased
in
their
most
servile
condition
.
Vse
1.
This
may
serve
to
infrome
us
,
how
we
should
stand
affected
towards
such
men
.
For
although
they
seem
to
themselves
to
be
the
only
happy
men
almost
,
yet
they
are
in
truth
objects
most
worthy
of
pity
,
and
not
of
envie
.
2.
To
admonish
us
,
more
and
more
to
get
out
of
this
bondage
,
by
yeelding
our selves
wholly
unto
God
and
his
righteousnesse
,
Rom.
6.
18
,
19
,
22.
Doct.
6.
They
that
are
brought
into
this
bondage
,
after
that
they
have
made
profession
and
confession
of
the
truth
,
their
condition
is
more
deplorable
,
then
the
condition
of
other
sinners
.
This
is
gathered
from
,
verse
20
,
21.
Reason
1.
Because
their
sin
is
greater
then
other
mens
.
For
where
no
law
is
,
there
is
no
sin
;
where
the
law
or
the
knowledge
of
the
law
is
lesse
,
there
the
sin
is
lesse
:
but
where
the
knowledge
of
Gods
law
and
his
will
is
greater
,
there
the
sin
is
made
greater
and
heavier
.
2.
Because
they
do
wonderfully
dishonour
God
,
while
they
professe
themselves
to
have
known
his
discipline
,
and
to
have
had
experience
of
it
in
some
measure
,
and
do
afterwards
reject
it
,
and
prefer
sin
before
it
.
3.
Because
the
devill
the
Prince
of
sin
doth
more
severely
beset
those
,
that
he
hath
withdrawne
unto
himselfe
from
the
flight
as
it
were
,
Matth.
12.
45.
4.
Because
the
anger
of
God
is
incensed
against
such
men
,
Heb.
10.
26
,
27.
5.
Because
there
is
scarce
any
place
left
for
them
to
repent
,
Heb.
6.
6.
Vse
.
This
may
serve
to
admonish
all
those
,
that
know
the
way
of
God
,
to
labour
also
to
continue
constantly
in
the
same
,
in
all
parts
of
their
life
and
conversation
.
Doct.
7.
The
filthinesse
of
sinne
should
make
men
to
abhorre
a
returning
to
the
bondage
thereof
.
Reason
1.
Because
we
are
called
unto
purity
.
2.
Because
we
have
professed
an
abomination
of
that
impurity
which
is
in
fin
.
3.
Because
it
is
abominable
unto
God
,
and
makes
men
abominable
in
his
sight
.
Vse
1.
This
may
serve
to
condemne
those
,
that
take
delight
in
this
filthinesse
,
and
think
they
gain
credit
unto
themselves
thereby
,
by
gracing
and
setting
out
their
speech
with
oathes
,
and
labour
to
make
their
conversation
pleasing
,
by
applying
themselves
unto
the
customes
and
vicious
and
filthy
courses
of
men
.
2.
To
admonish
us
,
to
put
before
out
eyes
this
filthinesse
of
sin
.
So
shall
we
renew
our
repentance
,
and
be
confirmed
in
the
grace
of
perseverance
.
Chapter
III.
Verse
1.
This
second
Epistle
(
beloved
)
I
now
write
unto
you
,
in
both
which
I
stir
up
your
pure
minds
by
way
of
remembrance
:
Verse
2.
That
ye
may
be
mindfull
of
the
words
which
were
spoken
before
by
the
holy
Prophets
,
and
of
the
commandement
of
us
the
Apostles
of
the
Lord
and
Saviour
.
The
Analysis
.
THe
Apostle
now
making
haste
to
the
end
of
the
Epistle
,
1
Repeats
the
scope
and
aime
that
he
had
in
writing
,
in
the
1
&
2
verse
.
2
He
doth
again
describe
those
men
,
of
whom
he
writes
this
Epistle
,
that
they
should
beware
,
verse
3
,
4.
3
He
refutes
their
blaspemies
,
from
verse
5.
to
verse
11.
4
He
shewes
the
use
and
fruit
of
his
doctrine
,
which
all
the
faithfull
should
make
of
it
,
from
verse
11
to
the
end
.
In
repeating
the
end
and
scope
of
the
Epistle
he
sets
it
forth
and
describes
it
,
1
By
the
genus
,
that
it
is
a
putting
in
remembrance
.
2
By
the
effect
,
that
it
stirres
up
.
3.
By
the
object
,
that
it
was
directed
unto
them
,
that
had
a
pure
minde
.
4
By
the
means
how
to
obtaine
this
effect
,
namely
,
those
things
which
were
spoken
before
by
the
Prophets
,
and
commanded
by
the
Apostles
,
verse
2.
5
By
the
manner
how
all
these
things
might
be
made
the
more
effectuall
:
to
which
purpose
he
useth
a
kinde
of
illustration
,
namely
,
that
this
putting
in
remembrance
was
iterated
and
repeated
with
an
earnest
vehemency
.
This
second
Epistle
I
write
,
and
that
with
a
fatherly
kind
of
love
,
which
is
intimated
in
the
title
which
he
gives
them
,
when
he
cals
them
beloved
.
Of
the
putting
in
remembrance
we
spake
before
,
c.
1.
v.
12
13.
and
also
of
stirring
up
:
Therefore
passing
over
them
,
we
come
to
the
next
.
Doctrines
arising
herehence
.
Doct.
1.
The
minds
of
the
faithfull
should
be
indued
with
purity
,
and
sincerity
,
that
they
may
receive
the
divine
admonitions
as
they
ought
to
be
received
.
This
is
gathered
from
these
words
:
I
stir
up
your
pure
minds
.
Now
he
doth
not
so
much
commend
them
by
this
his
testimony
,
as
shew
them
,
what
thing
they
ought
chiefly
to
labour
for
,
that
they
may
receive
benefit
by
this
writing
.
So
Iames
1.
21.
and
this
first
Epist.
cap.
2.
verse
2.
Reason
1.
Because
,
as
in
all
things
that
are
of
any
moment
,
there
is
alwayes
required
some
preparing
of
the
subject
,
for
example
,
as
in
husbandry
,
plowing
and
harrowing
of
the
ground
:
so
and
much
more
also
is
it
required
that
we
should
prepare
our
hearts
to
receive
the
word
of
God
with
benefit
,
Ierem.
4.
3
,
4.
Now
there
can
be
no
fitter
preparation
,
then
by
sincerity
to
lay
aside
all
those
things
,
that
are
contrary
to
the
word
,
and
hinder
the
efficacy
thereof
.
2.
Because
the
word
of
God
is
sincere
,
and
therefore
it
requires
sincerity
in
those
that
receive
it
,
1
Epist.
c.
2.
v.
2.
3.
Because
without
sincerity
nothing
at
all
is
done
aright
.
For
sincerity
is
the
common
affection
of
obedience
.
Vse
1.
This
may
serve
to
reprove
those
,
that
have
no
care
at
all
,
rightly
to
dispose
themselves
for
to
receive
the
word
of
God
aright
.
2.
To
exhort
us
,
to
labour
chiefly
for
this
purity
of
minde
,
and
sincerity
of
heart
.
Doct.
2.
They
that
have
a
pure
minde
,
do
willingly
receive
and
retain
those
things
that
are
proposed
unto
them
out
of
the
Prophets
and
Apostles
.
This
is
gathered
from
verse
2.
Reason
1.
Because
Christs
sheepe
know
his
voice
and
follow
him
,
Iohn
10.
27.
Now
his
voice
sounds
in
the
Prophets
and
Apostles
.
2.
Because
in
the
Prophets
and
Apostles
all
things
agree
with
sincerity
,
1
Pet.
2.
2.
Psal.
19.
8
,
9.
Vse
.
This
may
serve
to
informe
us
,
to
examine
our
minds
according
to
this
rule
:
for
they
that
care
not
for
the
words
of
the
Prophets
and
Apostles
,
have
not
purity
of
minde
;
but
they
that
cleave
fast
unto
them
,
although
it
be
accompanied
with
divers
infirmities
,
have
alwayes
in
readinesse
a
sure
argument
of
their
sincerity
.
Doct.
3.
Yet
the
very
best
have
need
to
be
often
stirred
up
unto
these
duties
.
This
is
gathered
from
these
words
;
This
second
Epistle
I
now
write
.
So
Phil.
3.
1
,
and
this
Epistle
,
c.
1.
v.
10
,
13.
Doct.
4.
Such
admonitions
are
works
of
Christian
charity
.
This
is
gathered
from
this
title
,
beloved
.
Reason
1.
Because
they
tend
to
deliver
men
from
the
greatest
evill
,
and
to
communicate
unto
them
the
greatest
good
.
2.
Because
they
pertaine
unto
the
communication
which
is
exercised
by
charity
.
Vse
1.
This
may
serve
to
reprove
those
that
cannot
endure
admonitions
,
and
take
them
for
their
enemies
that
use
them
.
Gal.
4
16.
2
Tim.
4.
3.
2.
To
exhort
us
,
to
exercise
our selves
unto
this
duty
with
all
charity
.
Verse
3.
Knowing
this
first
,
that
there
shall
come
in
the
last
dayes
,
scoffers
,
walking
after
their
own
lusts
,
Verse
4.
And
saying
,
Where
is
the
promise
of
his
comming
?
For
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
from
the
beginning
of
the
creation
.
The
Analysis
.
VPon
occasion
of
the
Apostles
testimony
before
cited
,
there
is
in
these
words
a
new
description
made
of
some
wicked
men
of
whom
we
must
greatly
beware
.
For
in
that
he
saith
,
that
this
is
first
to
be
knowne
,
what
these
wicked
men
are
,
of
whom
he
doth
admonish
us
,
he
doth
thereby
mean
not
only
to
shew
that
this
is
necessary
to
be
known
for
the
understanding
and
applying
of
the
Apostles
words
with
benefit
,
but
also
that
this
may
and
ought
to
be
chiefly
observed
out
of
the
Apostles
words
,
namely
,
that
there
shall
come
such
men
in
the
last
dayes
.
For
so
is
this
phrase
explained
,
Iude
,
v.
18.
These
wicked
men
are
described
in
generall
,
1
By
their
impiety
towards
God
,
that
they
are
scoffers
.
2.
By
their
impurity
of
life
and
deeds
,
that
they
walke
after
their
own
lusts
.
Then
in
special
by
their
arguing
,
that
the
wicked
scoffers
used
,
to
defend
their
impiety
,
and
to
remove
the
contrary
doctrine
from
themselves
,
verse
4
For
in
those
words
is
expressed
,
1
their
scoffing
,
which
was
before
noted
in
generall
,
and
2
their
argument
is
set
forth
,
wherby
they
would
perswade
themselves
and
others
,
that
they
might
walk
after
their
own
lusts
,
without
feare
or
danger
:
namely
,
because
the
comming
of
God
,
the
expectation
whereof
did
deterre
men
from
such
a
life
,
is
not
to
be
feared
,
in
these
words
:
Where
is
the
promise
of
his
comming
?
Now
this
they
confirmed
to
themselves
and
others
by
a
vaine
comparing
the
times
that
went
before
with
those
that
were
to
come
;
that
whereas
there
was
no
comming
of
the
Lord
to
judge
the
world
since
the
times
of
the
Fathers
,
and
from
the
creation
of
the
world
,
there
was
no
cause
to
feare
that
any
such
thing
would
happen
at
the
end
of
the
world
,
in
these
words
,
For
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
from
the
beginning
of
the
creation
.
Now
this
whole
description
,
or
rather
the
thing
described
,
that
is
,
this
impiety
,
is
illustrated
by
the
adjunct
of
time
,
wherein
chiefly
and
by
a
speciall
kind
of
eminency
or
abundance
it
is
found
,
namely
,
in
the
last
dayes
.
The
Doctrines
arising
here-hence
.
Doct.
1.
In
the
reading
of
the
Scriptures
we
must
give
speciall
heed
unto
those
things
whereof
we
have
greatest
use
.
This
is
gathered
from
these
words
:
Knowing
this
first
.
For
the
Apostle
would
,
that
for
the
present
they
should
first
and
chiefly
think
of
those
things
,
that
the
Apostles
had
spoken
for
their
present
use
,
touching
those
wicked
men
.
Doct.
2.
The
Scripture
foretels
most
grievous
things
of
the
last
dayes
.
So
1
Tim.
4.
1.
2
Tim.
3.
1.
Reason
1.
For
that
iniquity
doth
abound
more
in
the
last
dayes
,
it
is
because
knowledge
doth
abound
,
which
is
held
under
righteousnesse
:
that
makes
the
sin
the
more
sinfull
,
Rom.
7.
13.
and
doth
more
incense
the
wrath
of
God
,
Romans
1.
18.
2.
Because
the
last
ages
,
by
reason
of
that
depravednesse
and
corruption
which
hath
over-spread
mankind
,
are
as
it
were
an
the
sink
of
all
the
ages
that
went
before
,
to
receive
their
d●egs
.
Vse
1.
This
may
serve
to
informe
us
,
not
to
be
too
much
troubled
in
mind
,
when
we
see
as
it
were
inundation
of
iniquity
and
impiety
,
flowing
every
where
;
because
such
things
were
foretold
us
before
,
Iohn
16.
4.
2.
Not
to
fashion
our selves
to
those
courses
,
that
are
common
in
this
age
,
but
to
prepare
and
arme
our selves
rather
against
their
contagion
.
Doct.
3.
Amongst
wicked
men
they
are
the
worst
of
all
,
that
scoffe
at
godlinesse
.
This
is
gathered
from
this
word
,
scoffers
.
Reason
1.
Because
they
are
not
only
unbelievers
,
but
despisers
of
the
faith
also
.
For
scoffing
is
from
contempt
.
2.
Because
their
consciences
are
feared
as
it
were
with
a
hot
iron
,
that
can
be
wrought
upon
by
no
instruction
,
and
therefore
they
are
quite
desperate
.
For
they
have
quenched
and
choaked
even
those
naturall
sparks
,
which
are
wont
to
break
out
in
all
mens
hearts
.
3.
Because
they
are
the
chosen
instruments
of
the
devill
to
turne
aside
others
from
godlinesse
,
and
to
make
the
faithfull
servants
of
God
ashamed
of
it
,
if
it
were
possible
.
For
the
proper
effect
of
scoffing
is
shame
.
Vse
.
This
may
serve
to
admonish
us
,
to
shun
such
scoffers
as
the
monsters
and
p●sts
of
mankind
.
Doct.
4.
They
that
maintaine
wicked
opinions
in
their
minde
,
are
given
to
impurity
in
their
life
.
This
is
gathered
therehence
,
that
the
same
men
are
called
scoffers
,
and
such
as
walk
after
their
own
lusts
.
Reason
1.
Because
the
proper
cause
,
why
such
men
do
labour
so
much
to
cast
off
all
sense
of
religion
,
is
no
other
,
then
that
they
may
with
all
licentiousnesse
,
give
themselves
wholy
over
to
their
most
filthy
lusts
.
2.
Because
such
wicked
opinions
or
imaginations
do
let
loose
the
raines
to
all
concupiscence
,
and
therefore
are
the
cause
of
increasing
that
wickednesse
,
whereof
at
the
first
they
were
the
effect
.
Vse
1.
This
may
serve
to
informe
us
,
not
to
think
that
wicked
and
profane
and
Atheisticall
men
do
speak
from
any
reason
or
judgement
,
when
they
scoffe
at
religion
.
For
they
are
beasts
in
their
life
,
and
therefore
they
have
also
beastly
imaginations
,
which
they
are
wont
to
bring
forth
under
a
shew
of
reason
.
2.
To
admonish
us
,
in
shunning
profane
and
blasphemous
opinions
and
imaginations
,
to
beware
especially
of
a
wicked
life
,
because
it
makes
way
for
all
wicked
opinions
.
Doct.
V.
That
is
proper
to
wicked
and
prophane
men
,
in
some
sort
to
deny
the
comming
of
the
Lord
,
and
his
judgement
.
This
is
gathered
from
verse
4
at
the
beginning
.
Reason
.
Because
the
expectation
of
judgement
is
a
strong
bridle
to
restraine
and
keep
in
the
wickednesse
of
men
,
which
ungodly
and
profane
men
do
most
of
all
desire
to
shake
off
.
Vse
.
This
may
serve
to
admonish
us
,
by
all
means
to
take
heed
,
that
we
be
not
any
way
partakers
of
that
impiety
:
which
comes
to
passe
not
only
then
when
we
do
utterly
deny
his
comming
,
but
also
when
we
do
either
make
any
doubt
of
it
,
or
apprehend
it
as
a
thing
far
off
from
us
,
or
do
ineffectually
think
of
it
,
not
edifying
our selves
in
faith
and
obed●ence
.
Doct.
6.
The
fallacy
wherewith
wicked
and
profane
men
do
deceive
themselves
,
consists
therein
,
that
they
will
believe
nothing
above
their
senses
,
and
do
oppose
their
sense
against
the
testimony
of
God
.
This
is
gathered
ver.
4.
at
the
end
.
For
since
the
Fathers
,
&c.
Reason
.
Because
they
are
sensuall
men
,
Iude
,
v.
19.
and
are
led
by
sense
and
sensible
things
,
like
as
bruit
beasts
.
Vse
1.
This
may
serve
for
information
:
hence
we
may
understand
that
the
contradictions
of
profane
men
are
void
of
all
reason
,
and
therefore
are
to
be
contemned
with
detestation
.
Nothing
can
be
more
contrary
or
mad
,
then
to
consult
with
nature
about
supernaturall
things
,
and
to
fetch
the
judgement
of
spirituall
things
from
sense
.
2.
To
admonish
us
,
not
to
attribute
any
thing
to
our
senses
in
matters
of
faith
.
For
it
is
all
one
,
as
if
we
should
seek
the
judgement
of
reason
amongst
bruit
beasts
.
Verse
5.
For
this
they
willingly
are
ignorant
of
,
that
by
the
word
of
God
the
heavens
were
of
old
,
and
the
earth
standing
out
of
the
water
,
and
in
the
water
,
Verse
6.
Whereby
the
world
,
that
then
was
,
being
overflowed
with
water
,
perished
.
Verse
7.
But
the
heavens
and
the
earth
which
are
now
,
by
the
same
word
are
kept
in
store
,
reserved
unto
fire
against
the
day
of
judgement
,
and
perdition
of
ungodly
men
.
The
Analysis
.
IN
the
refutation
of
this
profane
opinion
,
the
Apostle
doth
first
reprove
the
ignorance
of
these
profane
men
,
verse
5.
6
7.
Secondly
,
he
doth
instruct
the
faithfull
touching
the
comming
of
the
Lord
in
those
things
,
that
did
most
pertaine
to
the
confirmation
of
them
in
the
truth
against
such
temptations
that
might
arise
from
such
humane
cavillings
,
verse
8.
9
,
10.
The
Apostle
reproves
their
ignorance
,
1
From
the
cause
,
that
it
was
voluntary
or
affected
ignorance
.
2
From
the
object
,
namely
that
truth
,
which
they
willingly
were
ignorant
of
,
and
did
oppugne
.
Now
that
truth
which
is
affirmed
contradicts
that
assertion
,
whereby
these
men
would
confirme
their
opinion
.
For
when
they
had
said
it
,
and
had
brought
it
for
an
argument
,
that
all
things
did
continue
in
the
same
estate
from
the
beginning
of
the
creation
,
the
Apostle
denies
this
,
and
shewes
the
contrary
by
the
history
of
the
flood
,
v.
6.
then
by
comparing
things
alike
,
he
gathers
that
the
same
also
is
to
be
expected
concerning
the
destruction
of
the
world
by
fire
at
the
comming
of
the
Lord
,
that
was
before
in
some
sort
performed
by
the
destruction
of
it
in
water
,
v.
7.
3
The
reason
of
this
consequence
is
taken
from
the
common
cause
of
creation
,
preservation
,
and
both
destructions
of
the
world
,
namely
,
the
word
&
will
of
God
,
v.
5.
7.
4
He
doth
illustrate
the
conclusion
it selfe
concerning
the
destruction
of
the
world
by
the
end
thereof
,
that
it
may
withall
be
applyed
unto
those
wicked
ones
,
with
whom
he
now
dealt
,
v.
7
at
the
end
,
while
he
cals
the
day
of
the
Lord
the
day
of
judgement
,
and
perdition
of
ungodly
men
.
For
in
these
words
he
threatens
eternall
damnation
unto
those
profane
men
,
that
denied
his
comming
,
which
must
certainly
be
expected
at
the
comming
of
the
Lord
.
The
Doctrines
arising
herehence
.
Doct.
1.
It
is
the
property
of
wicked
men
to
be
willingly
ignorant
of
all
things
,
that
crosse
their
lusts
.
This
is
gathered
from
these
words
:
They
willingly
are
ignorant
of
.
All
men
are
ignorant
of
many
things
,
but
the
faithfull
are
not
ignorant
of
those
things
that
are
necessary
for
them
unto
salvation
,
nor
do
they
please
themselves
in
the
ignorance
of
any
truth
,
much
lesse
in
the
ignorance
of
those
things
that
pertaine
unto
the
practise
of
religion
:
nay
they
do
very
much
labour
for
this
knowledge
,
whereby
they
may
be
brought
unto
eternall
life
:
but
the
wicked
,
although
they
do
very
much
desire
to
know
other
things
,
yea
and
are
too
curious
in
it
,
yet
they
love
to
be
ignorant
of
those
things
that
pertaine
to
the
bridling
of
their
lusts
and
reproving
of
their
sins
.
This
is
that
ignorance
which
is
called
voluntary
and
affected
.
Reason
1.
Because
they
affect
those
vices
whereunto
this
knowledge
is
repugnant
.
Therefore
they
eschew
knowledge
as
a
thing
that
is
evill
unto
them
,
and
makes
against
them
;
and
affect
ignorance
as
a
thing
that
is
good
for
them
and
very
well
agreeing
with
them
.
For
he
that
hath
resolved
with
himselfe
to
give
his
mind
unto
sin
,
and
to
continue
therein
,
seekes
to
have
peace
and
quietnesse
in
that
condition
,
and
therefore
abhorres
that
truth
which
convinceth
his
conscience
of
sin
,
and
suffers
him
not
to
sleep
in
it
.
2.
Because
he
is
given
unto
those
lusts
that
stop
up
the
way
unto
saving
knowledge
,
and
hold
him
ensnared
and
intangled
so
that
he
cannot
freely
endeavour
and
labour
for
true
knowledge
:
therefore
he
affects
ignorance
in
this
respect
,
not
so
much
in
it selfe
,
as
in
the
cause
of
it
.
Vse
1.
This
may
serve
to
convince
those
,
that
please
themselves
in
the
ignorance
of
holy
things
,
because
this
is
the
property
of
a
wicked
man
.
2.
To
admonish
us
,
never
to
shut
our
eyes
against
the
light
of
the
truth
.
3.
To
exhort
us
,
on
the
contrary
to
use
all
our
endeavour
and
give
all
diligence
to
gaine
knowledge
,
especially
in
those
things
that
pertaine
to
our
own
practise
and
life
.
Doct.
2.
It
makes
verie
much
for
the
taking
away
or
lessening
of
our
ignorance
,
to
look
upon
the
works
of
God
that
are
past
,
that
from
them
we
may
gather
the
works
that
are
to
come
.
This
is
gathered
from
the
comparison
that
is
here
made
,
v.
5.
6
,
7.
Reason
.
Because
the
works
of
God
are
as
looking-glasses
,
wherein
Gods
sufficiency
and
efficiency
are
proposed
unto
us
to
behold
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
look
slightly
upon
the
works
of
God
,
nor
to
read
the
histories
of
them
as
we
read
humane
histories
,
but
so
,
that
we
may
alwayes
behold
God
in
them
.
Doct.
3.
Those
publick
works
of
God
,
the
creation
,
preservation
,
and
destruction
of
the
world
,
first
by
water
,
secondly
by
fire
,
are
often
to
be
meditated
upon
,
and
compared
one
with
the
other
.
This
is
gathered
from
the
same
comparison
.
Reason
.
Because
God
hath
proposed
those
,
as
very
remarkable
arguments
,
to
worke
some
sense
at
least
of
religion
in
mens
minds
.
Vse
.
This
may
serve
to
exhort
us
,
to
exercise
our selves
in
these
meditations
,
which
God
hath
commended
unto
all
sorts
of
men
.
Doct.
4.
In
all
such
works
of
God
,
that
is
especially
to
be
considered
that
they
are
by
the
word
of
God
,
and
do
depend
thereupon
.
This
is
gathered
from
verse
5
,
7.
Reason
.
Because
we
can
receive
no
benefit
by
meditating
upon
Gods
works
,
unlesse
we
do
behold
the
perfection
of
God
in
them
.
Now
the
perfection
of
God
in
his
works
doth
very
much
appeare
therein
,
that
all
things
are
done
by
his
word
and
according
to
his
will
.
Vse
.
This
may
serve
to
admonish
us
,
to
turne
our
eyes
from
all
second
causes
,
and
to
acknowledge
God
and
his
word
in
all
things
.
For
thence
it
comes
to
passe
,
that
men
often
times
attribute
those
things
unto
fortune
,
which
are
done
by
God
,
because
they
are
ignorant
of
the
power
of
Gods
word
.
And
such
an
opposition
there
seems
to
be
in
the
text
,
betwixt
the
words
of
the
wicked
,
(
when
they
say
that
all
things
continue
,
making
no
mention
in
the
mean
time
of
God
,
by
whose
power
they
continue
;
but
rather
closely
attributing
this
continuance
to
fortune
or
second
causes
,
)
and
that
assertion
of
the
Apostle
,
whereby
he
affirmes
that
the
world
was
at
first
by
Gods
word
,
and
is
kept
by
the
same
word
:
Doct.
5.
Every
consideration
of
the
works
of
God
should
be
applyed
to
the
comfort
of
the
faithfull
,
and
terrour
of
the
wicked
.
This
is
gathered
from
v.
7.
at
the
end
.
Verse
8.
But
(
beloved
)
be
not
ignorant
of
this
one
thing
,
that
one
day
is
with
the
Lord
as
a
thousand
yeares
,
and
a
thousand
yeares
as
one
day
.
Verse
9.
The
Lord
is
not
slack
concerning
his
promise
,
(
as
some
men
count
slacknesse
)
but
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
Verse
10.
But
the
day
of
the
Lord
will
come
as
a
thiefe
in
the
night
,
in
the
which
the
heavens
shall
passe
away
with
a
great
noise
,
and
the
elements
shall
melt
with
fervent
heat
,
the
earth
also
,
and
the
works
that
are
therein
shall
be
burnt
up
.
The
Analysis
.
IN
this
other
part
of
the
refutation
the
Apostle
propoundeth
unto
the
godly
and
faithfull
those
things
that
might
establish
and
confirme
their
hearts
in
the
truth
,
touching
the
comming
of
the
Lord
.
1
Therefore
he
perswades
them
to
understanding
and
knowledge
,
contrary
to
the
ignorance
of
the
wicked
.
For
whereas
he
had
spoken
before
of
the
wicked
,
this
they
are
willingly
ignorant
of
,
now
turning
to
the
faithfull
he
exhorts
them
unto
the
contrary
.
But
be
not
you
ignorant
of
this
one
thing
.
2.
He
propounds
the
thing
it selfe
,
which
he
would
have
them
in
a
speciall
manner
to
understand
and
observe
,
which
containes
two
things
.
1
That
the
prolonging
of
the
Lords
comming
is
not
with
that
slacknesse
,
which
should
be
a
stumbling-block
to
any
man
,
both
because
it
is
not
to
be
judged
of
according
to
our
sense
,
but
by
the
eternity
of
God
,
in
respect
whereof
that
space
of
time
,
which
seem●s
very
long
unto
us
,
is
but
as
one
day
,
v.
8.
and
also
because
the
end
of
this
prolonging
is
the
conversion
and
salvation
of
sinners
:
and
therefore
this
prolonging
proceeds
not
so
much
from
slacknesse
,
as
from
patience
,
verse
9.
2
That
the
manner
of
his
comming
,
(
both
because
it
shall
be
sudden
,
and
also
because
it
shall
be
with
majesty
and
great
terrour
,
)
is
such
,
that
it
should
rather
make
men
carefull
to
prepare
themselves
for
it
,
then
to
be
curious
in
inquiring
about
the
time
it selfe
,
or
to
complaine
of
slacknesse
.
The
Doctrines
arising
herehence
.
Doct.
1.
When
wicked
and
profane
men
are
reproved
,
refuted
and
condemned
in
Scripture
,
this
is
done
for
the
faithfull
and
elects
sake
,
whose
edification
and
salvation
God
hath
respect
unto
,
even
when
he
seemes
to
speak
unto
others
.
This
is
gathered
from
the
beginning
of
verse
8.
where
the
Apostle
turning
himselfe
directly
unto
the
faithfull
,
shewes
that
these
wicked
men
were
refuted
for
their
good
.
So
2
Thess.
2.
13.
Iude
,
v.
20.
1
Tim.
6.
11.
2
Tim.
3.
14.
Reason
1.
Because
the
whole
Scripture
and
all
the
meanes
of
salvation
do
by
a
speciall
kind
of
propriety
belong
unto
the
faithfull
.
2.
Because
God
will
not
have
his
word
to
passe
without
some
fruit
:
Now
wicked
men
are
oftentimes
so
fore-lorne
,
that
no
congruous
fruit
can
be
expected
in
them
,
but
only
in
the
faithfull
.
Vse
1.
This
may
serve
to
informe
us
,
to
judge
aright
of
Gods
intention
in
those
things
that
he
doth
about
men
that
are
past
all
hope
and
incorrigible
.
For
as
the
Apostle
saith
of
Oxen
,
that
God
taketh
not
care
for
Oxen
,
but
for
men
;
so
should
we
think
that
God
taketh
not
care
so
much
for
these
bestiall
men
,
as
for
the
faithfull
and
elect
whom
he
doth
chiefly
speak
unto
,
even
when
he
seemes
to
speak
unto
others
.
2.
To
admonish
us
,
not
to
neglect
or
despise
such
rebukings
of
the
wicked
,
as
if
they
did
nothing
belong
unto
us
,
but
wisely
to
turne
it
to
our
own
use
.
Doct.
2.
The
faithfull
do
then
profit
by
the
word
of
God
,
which
is
against
the
wicked
,
when
they
are
become
much
unlike
the
wicked
.
This
is
gathered
therehence
,
that
whereas
the
Apostle
did
reprove
the
wicked
of
ignorance
,
he
doth
now
exhort
the
faithfull
to
knowledge
,
Prov.
1.
15.
Reason
.
Because
the
courses
and
fashions
of
the
wicked
are
therefore
set
forth
unto
us
,
that
we
might
avoid
them
.
Vse
.
This
may
serve
to
admonish
us
,
not
to
suffer
our selves
to
be
led
away
by
the
example
of
the
wicked
multitude
.
For
God
doth
not
propose
it
as
a
thing
to
be
followed
,
but
to
be
shunned
and
avoided
.
Doct.
3.
We
should
in
a
singular
manner
differ
from
the
wicked
therein
,
that
we
judge
of
the
wayes
of
God
not
according
to
the
sense
of
the
flesh
,
but
according
to
the
nature
of
God
.
This
is
gathered
from
these
words
:
One
day
with
the
Lord
.
With
men
it
is
otherwise
.
Reason
.
Because
spirituall
things
are
to
be
judged
of
spiritually
.
Now
all
the
wayes
of
God
are
in
some
sort
spirituall
and
divine
.
Vse
.
This
may
serve
to
reprove
those
,
that
in
such
examinations
are
wont
to
consult
with
flesh
and
blood
,
and
not
with
the
word
of
God
.
Doct.
4.
The
end
of
all
Gods
wayes
,
as
they
have
respect
unto
men
,
is
the
repentance
and
salvation
of
the
godly
.
This
is
gathered
from
v.
9.
Now
here
ariseth
a
question
.
Quest.
Whether
all
and
every
particular
man
be
meant
thereby
,
when
it
is
said
,
that
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
?
Answ.
The
patience
of
God
according
to
its
nature
hath
that
use
and
end
,
to
lead
all
sinners
unto
repentance
,
Rom.
2.
4.
and
in
that
sense
might
their
interpretation
be
admitted
,
who
understand
these
words
and
the
like
of
all
and
every
particular
man
:
But
that
the
Apostle
in
this
place
hath
speciall
reference
to
the
elect
,
it
appears
thereby
,
that
he
speaking
of
the
beloved
of
God
,
verse
8.
and
reckoning
himselfe
amongst
the
number
of
us
,
saith
,
that
God
is
long-suffering
to
us-ward
,
that
is
,
towards
those
beloved
,
and
is
not
willing
that
any
should
perish
that
is
,
any
of
them
:
because
Gods
principall
work
towards
men
is
the
salvation
of
the
faithfull
,
and
therefore
all
his
wayes
tend
thereunto
,
as
unto
the
scope
and
mark
whereunto
they
are
directed
.
Vse
1.
This
may
serve
to
reprove
the
madnesse
of
those
men
that
blame
those
things
in
God
,
which
make
most
for
their
use
and
good
,
as
these
men
do
in
the
slacknesse
of
the
Lords
comming
.
2.
To
admonish
us
,
not
to
pervert
these
right
wayes
of
God
,
but
alwayes
to
▪
apply
them
unto
that
use
whereunto
they
tend
,
that
is
,
to
the
furtherance
of
our
own
repentance
and
salvation
.
Doct.
5.
The
way
of
the
Lord
,
when
he
commeth
to
judgement
,
shall
be
with
swiftnesse
,
majesty
and
terrour
.
This
is
gathered
from
verse
10.
First
,
it
shall
be
sudden
,
because
the
houre
and
day
thereof
is
not
revealed
,
and
because
the
most
part
of
men
expect
no
such
thing
.
And
it
shall
be
full
of
majestie
and
terror
,
because
it
is
the
comming
of
the
Lord
not
in
humility
,
as
his
first
comming
was
,
but
in
glory
.
Vse
.
This
may
serve
to
admonish
us
,
to
prepare
our
selvs
accordingly
against
this
comming
of
the
Lord
.
For
this
use
the
Apostle
presseth
and
exhorteth
us
unto
in
the
rest
of
the
chap.
Verse
11.
Seeing
then
that
all
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
ye
to
be
in
all
holy
conversation
and
godlinesse
,
Verse
12.
Looking
for
,
and
hasting
unto
the
comming
of
the
day
of
God
,
wherein
the
heavens
being
on
fire
,
shall
be
dissolved
,
and
the
elements
shall
melt
with
fervent
heat
?
Verse
13.
Neverthelesse
,
we
according
to
his
promise
,
looke
for
new
heavens
,
and
a
new
earth
,
wherein
dwelleth
righteousnesse
.
Verse
14.
Wherefore
(
beloved
)
seeing
that
ye
look
for
such
things
,
be
diligent
,
that
ye
may
be
found
of
him
in
peace
,
without
spot
,
and
blamelesse
.
Verse
15.
And
account
,
that
the
long
suffering
of
the
Lord
is
salvation
,
even
as
our
beloved
brother
Paul
also
,
according
to
the
wisdome
given
unto
him
,
hath
written
unto
you
.
Verse
16.
As
also
in
all
his
Epistles
,
speaking
in
them
of
these
things
,
in
which
are
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
,
and
unstable
,
wrest
,
as
they
do
also
the
other
Scriptures
,
unto
their
own
destruction
.
Verse
17.
Ye
therefore
beloved
,
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
own
stedfastnesse
.
Verse
18.
But
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
to
him
be
glory
,
both
now
and
for
ever
,
Amen
.
The
Analysis
.
IN
these
verses
is
contained
an
application
of
the
doctrine
,
that
was
before
propounded
concerning
the
Lords
comming
,
to
the
use
and
edification
of
the
faithfull
.
Now
this
application
is
made
by
an
exhortation
to
piety
and
holinesse
,
which
is
first
of
all
propounded
,
v.
11.
Secondly
,
confirmed
by
the
doctrine
that
was
before
proposed
concerning
the
manner
of
the
Lords
comming
,
v.
12
,
13.
Thirdly
,
it
is
againe
repeated
and
pressed
,
v.
14.
Fourthly
it
is
againe
confirmed
by
the
doctrine
that
was
before
proposed
concerning
the
patience
and
long-suffering
of
God
,
v.
15.
begin●which
is
in
this
place
confirmed
by
the
testimony
of
the
Apostle
Paul
:
whose
testimony
is
illustrated
,
1
Thereby
,
that
he
was
frequent
in
such
testimonies
,
v.
16.
begin
.
2
By
a
preoccupation
,
whereby
the
faithfull
are
admonished
not
rashly
to
wrest
any
thing
that
Paul
spake
concerning
such
things
,
to
a
contrary
sense
,
because
although
he
spake
some
things
that
are
hard
to
be
understood
,
yet
they
are
such
that
they
are
not
wont
to
be
wrested
,
but
by
some
perverse
men
,
who
wrest
the
other
Scriptures
also
unto
their
own
destruction
.
From
all
these
he
inferres
in
the
last
place
a
conclusion
both
of
the
fore-going
exhortation
,
and
also
of
the
whole
Epistle
,
which
is
,
to
have
a
care
to
be
stedfast
,
v.
17.
and
to
labour
for
growth
,
v.
18.
The
end
whereof
is
shewed
to
be
the
glory
of
Christ
in
that
doxology
,
wherewith
the
whole
Epistle
is
closed
up
.
The
Doctrines
arising
herehence
.
Doct.
1.
All
Scripture
must
be
applyed
unto
a
practicall
use
,
that
it
may
advance
holinesse
and
piety
.
This
is
gathered
from
v.
11.
Now
not
only
in
this
place
is
this
order
of
instruction
observed
,
but
in
all
the
Epistles
and
Sermons
that
are
propounded
in
Scripture
.
Reason
1.
Because
the
end
of
all
Theologicall
doctrine
is
to
live
well
.
2.
Because
a
bare
apprehension
and
speculation
of
the
truth
,
and
a
meere
assent
thereunto
,
is
nothing
worth
,
if
it
be
separated
from
the
practise
.
For
this
is
found
in
some
sort
in
the
devils
themselves
.
3.
Because
the
temptations
of
the
Devill
tend
chiefly
thereunto
,
that
if
he
cannot
hide
the
truth
,
yet
so
to
choak
it
,
that
it
can
bring
forth
no
fruit
in
the
life
;
and
thereupon
he
takes
occasion
to
mock
and
deride
men
.
Vse
.
This
may
serve
to
admonish
us
all
,
to
labour
for
this
both
in
private
and
in
publike
,
in
preaching
,
hearing
,
reading
,
and
meditating
upon
Gods
word
;
and
never
think
that
we
know
any
thing
as
we
ought
to
know
,
unlesse
we
know
it
unto
piety
and
holinesse
.
Doct.
2.
In
piety
and
holinesse
we
must
alwayes
aime
at
and
labour
for
the
highest
perfection
.
This
is
gathered
1
From
the
question
,
What
manner
of
persons
ought
ye
to
be
?
2
From
the
plurall
number
,
which
is
used
in
the
originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
your
conversations
,
that
is
,
in
all
piety
and
holinesse
.
Reason
1.
Because
every
degree
of
piety
and
holinesse
is
as
desirable
in
it selfe
as
the
first
is
.
2.
Our
desire
and
affection
towards
the
highest
degree
of
holinesse
and
piety
is
a
part
of
the
very
first
degree
.
For
there
is
no
true
holinesse
without
a
desire
of
perfect
holinesse
.
3.
Because
we
are
called
unto
perfect
holinesse
,
neither
can
we
see
God
without
it
.
Vse
.
This
may
serve
to
reprove
those
,
that
rest
in
a
kind
of
luke-warme
profession
,
or
in
a
partiall
practise
of
piety
and
holinesse
.
Doct.
3.
It
makes
much
for
the
advancing
of
piety
;
to
look
for
and
hasten
unto
the
commming
of
the
day
of
the
Lord
.
This
is
gathered
from
v.
12
,
14.
So
Phil.
3.
20.
Reason
1.
Because
it
takes
off
our
minds
from
all
those
things
,
that
belong
unto
this
present
world
.
2.
Because
it
makes
us
to
prepare
our selves
for
the
world
to
come
,
1
Iohn
3.
3.
Vse
.
This
may
serve
to
exhort
us
,
to
raise
up
our
minds
,
as
much
as
may
be
unto
this
spirituall
looking
for
the
Lord
.
Doct.
4.
Our
chiefest
care
touching
the
comming
of
the
Lord
,
should
be
,
to
be
found
of
him
in
peace
.
This
is
gathered
from
v.
14.
Now
by
peace
is
meant
that
condition
which
is
pleasing
unto
God
and
approved
of
him
;
whereupon
not
the
anger
,
but
the
goodnesse
and
grace
of
the
Lord
is
shewed
in
communicating
all
happinesse
.
Reason
1.
Because
the
Lord
is
looked
for
,
as
the
supreme
Judge
,
whose
anger
is
to
be
flyed
from
and
avoided
,
and
his
approbation
and
good
liking
greatly
to
be
sought
for
.
2.
Because
unlesse
peace
be
then
had
,
afterwards
it
cannot
be
had
for
ever
.
Vse
.
This
may
serve
to
exhort
us
,
while
we
live
here
,
continually
to
seek
to
confirme
our
peace
with
God
,
and
in
our
own
consciences
.
Now
this
is
done
by
raising
up
in
our selves
a
lively
faith
and
confidence
,
establishing
our
hearts
with
all
assurance
of
salvation
,
and
following
all
those
means
whereby
our
calling
and
election
is
made
sure
.
Doct.
5.
From
the
long-suffering
of
God
we
must
gather
those
things
which
make
for
the
promoting
of
our
peace
and
salvation
.
This
is
gathered
from
v.
15.
For
when
the
Apostle
tels
us
,
that
we
should
account
,
that
the
long
suffering
of
the
Lord
is
salvation
,
he
means
that
we
should
so
think
wich
our selves
and
dispute
of
these
things
,
that
we
should
gather
nothing
else
from
thence
,
but
that
God
aimes
at
our
salvation
,
and
therefore
we
also
should
take
great
care
of
it
.
Reason
.
Because
by
these
meditations
we
should
confirme
and
increase
both
our
faith
and
our
sanctification
.
For
our
reasonings
and
disputes
,
when
they
are
rightly
directed
either
by
the
word
,
or
by
the
works
of
God
,
as
by
a
third
argument
,
to
the
strengthning
of
our
faith
and
increase
of
holinesse
,
a●
unto
a
conclusion
drawne
from
thence
;
they
are
those
morall
means
whereby
we
work
out
our
salvation
with
feare
and
trembling
.
Vse
.
This
may
serve
to
exhort
us
,
to
exercise
our selves
more
and
more
in
such
meditations
:
for
being
accustomed
thereunto
,
from
them
we
shall
gather
honey
and
medicine
,
whence
others
suck
poyson
;
as
we
may
see
in
this
example
,
where
from
the
Lords
prolonging
of
his
comming
the
wicked
men
did
conclude
those
things
whereby
they
might
confirme
their
profane
opinions
;
but
the
faithfull
are
taught
on
the
contrary
,
by
the
same
argument
to
conclude
those
things
,
which
make
much
for
their
salvation
.
Such
is
the
Apostles
admonition
,
Rom.
6.
12.
Doct.
6.
In
the
writings
of
the
Apostles
and
Prophets
,
Christians
must
have
a
speciall
heed
to
those
things
,
which
do
most
direct
them
to
such
connexions
or
conclusions
.
This
is
gathered
from
verse
15.
Where
Pauls
testimony
is
cited
to
confirme
&
illustrate
this
connexion
,
&
not
to
prove
other
things
,
which
might
easily
be
proved
out
of
his
writings
.
Reason
1.
Because
these
are
most
necessary
for
us
to
know
,
and
of
perpetuall
use
.
2.
Because
that
was
the
wisdome
of
God
communicated
to
the
Apostles
and
Prophets
,
that
they
might
explaine
these
truths
unto
us
most
frequently
,
and
clearly
,
which
is
the
reason
of
that
elogy
which
is
given
unto
Paul
in
the
text
,
according
to
the
wisdome
given
unto
him
he
hath
written
unto
us
.
Vse
.
This
may
serve
to
reprove
those
,
that
doe
more
willingly
by
far
give
heed
unto
those
things
,
which
do
little
or
nothing
at
all
touch
the
conscience
of
a
man
,
or
the
practise
of
his
life
.
The
inward
inclination
and
disposition
of
a
man
appeares
manifestly
by
those
things
which
he
doth
chiefly
heed
in
his
reading
and
hearing
:
As
if
a
man
be
given
only
to
the
tongues
,
he
will
observe
nothing
but
the
words
and
phrases
:
If
he
be
a
lover
of
Chronology
,
he
will
take
notice
of
nothing
but
the
things
that
have
beene
done
,
and
the
moments
of
time
wherein
they
were
done
:
If
he
be
a
Disputer
,
one
that
seeketh
praise
by
arguing
,
he
will
marke
nothing
,
but
those
things
which
make
for
controversies
:
so
a
godly
man
,
although
he
will
not
neglect
other
things
,
which
serve
for
his
use
,
yet
he
doth
chiefly
fix
his
mind
upon
those
things
,
which
do
most
directly
tend
unto
godlinesse
.
Doct.
7.
We
must
understand
all
these
things
so
,
as
if
they
were
directly
written
unto
us
.
This
is
gathered
from
these
words
,
Hath
written
unto
us
.
So
Hebr.
12.
5.
Reason
1.
Because
such
was
the
wisdome
of
God
,
which
spake
in
these
holy
men
,
that
they
wrote
those
things
which
do
belong
unto
us
,
as
well
as
unto
those
that
lived
at
that
time
.
2.
Because
God
would
have
the
Scripture
to
be
the
publick
instrument
of
the
Church
,
not
of
one
age
only
,
but
of
all
ages
.
Therefore
every
part
of
it
is
the
rule
of
life
both
to
me
and
thee
,
as
well
as
unto
those
to
whom
it
was
first
given
.
Vse
1.
This
may
serve
to
admonish
us
,
not
so
much
to
meddle
in
the
Scriptures
,
as
if
we
were
in
another
mans
ground
,
or
in
those
things
which
belong
unto
others
,
and
not
unto
our selves
.
2.
To
exhort
us
,
to
raise
up
our
minds
to
receive
the
word
of
God
with
a
congruous
affection
.
We
may
easily
think
with
our selves
how
our
minds
would
be
affected
,
if
we
should
receive
a
letter
that
was
written
by
the
hand
of
God
in
heaven
;
and
directed
unto
us
by
name
,
and
sent
unto
us
by
one
of
his
Angels
:
after
the
same
manner
should
we
be
affected
in
reading
and
hearing
the
written
word
of
God
.
Doct.
8.
In
other
truths
that
are
lesse
necessary
for
us
to
know
,
there
are
some
things
hard
to
be
understood
.
This
is
gathered
from
v.
16.
He
doth
not
say
this
of
all
Pauls
Epistles
,
nor
of
any
one
whole
Epistle
,
much
lesse
of
the
whole
Scripture
,
(
as
the
Patrons
of
traditions
,
and
Enemies
of
Scripture
would
have
it
,
)
but
of
some
few
things
:
And
he
seemes
to
point
chiefly
at
some
of
those
things
,
which
Paul
wrote
concerning
the
comming
of
the
Lord
,
because
he
speaks
of
that
in
this
place
,
&
therefore
it
is
very
likely
that
he
hath
reference
unto
those
things
which
are
spoken
of
,
2
Thess.
2.
2.
Reason
1.
Because
there
are
some
divine
mysteries
so
farre
remote
from
us
,
that
in
what
words
soever
they
be
expressed
,
they
will
alwayes
be
hard
to
be
understood
.
2.
Because
God
would
have
some
things
,
that
are
not
of
so
generall
and
necessary
a
use
,
out
of
his
singular
wisdome
to
be
more
obscurely
propounded
:
which
seemes
to
be
the
proper
reason
,
why
those
things
of
Antichrist
,
2
Thess.
2.
were
in
the
Primitive
Church
hard
to
be
understood
.
For
God
would
for
just
causes
,
that
Antichrist
should
come
,
and
that
most
men
should
be
ignorant
who
he
was
,
untill
he
did
come
.
3.
God
would
exercise
the
industry
and
diligence
of
the
faithfull
in
searching
the
Scriptures
,
and
finding
out
the
sens●
and
meaning
of
them
,
not
to
deter
men
from
reading
them
as
the
Papists
use
to
do
,
by
wresting
this
argument
amisse
.
For
Peter
in
this
place
doth
not
discourage
so
much
as
the
common
sort
of
the
faithfull
from
reading
the
Scriptures
,
but
rather
stirs
them
up
to
read
all
the
Epistles
of
Paul
,
although
he
tels
them
that
there
are
some
things
in
them
that
must
be
read
warily
.
Vse
1.
This
may
serve
to
admonish
us
,
not
to
think
it
sufficient
that
we
know
the
words
of
the
Scripture
,
but
to
give
all
diligence
and
labour
to
find
out
the
true
sense
and
meaning
of
them
.
2.
To
comfort
us
,
that
we
should
not
be
too
much
cast
down
,
if
we
do
not
fully
understand
some
things
in
the
Scripture
,
because
we
are
told
that
there
are
some
things
hard
to
be
understood
.
Doct.
9.
They
are
unlearned
and
unstable
men
,
that
wrest
the
Scripture
to
maintaine
their
impiety
.
For
that
the
Apostle
means
,
when
he
saith
that
they
wrest
the
Scriptures
to
their
own
destruction
;
not
that
it
is
such
an
exceeding
dangerous
thing
to
interpret
some
place
of
Scripture
otherwise
then
it
should
be
,
but
that
it
is
the
property
of
a
very
wicked
man
to
argue
out
of
the
word
of
God
against
God
,
or
against
his
will
.
Now
they
are
called
unlearned
,
not
because
they
have
no
skill
in
the
tongues
or
arts
,
wherein
such
pestiferous
men
may
sometimes
excell
;
but
because
they
never
effectually
learned
or
were
taught
those
things
which
pertaine
unto
religion
:
And
in
the
like
manner
are
they
called
unstable
,
because
in
that
knowledge
of
the
truth
which
they
had
and
professed
,
they
were
not
grounded
and
rooted
,
but
as
men
not
grounded
nor
setled
they
are
easily
turned
from
their
profession
.
Vse
.
This
may
serve
for
admonition
,
that
the
people
should
not
therefore
be
deterred
from
reading
the
Scriptures
,
as
the
Papists
would
have
it
,
(
who
in
this
very
thing
shew
themselves
to
be
unlearned
and
unstable
,
because
they
do
mischievously
wrest
this
place
,
where
they
are
expresly
told
,
with
how
great
danger
it
is
wont
to
be
done
:
)
but
that
we
should
labour
to
cast
off
all
ignorance
and
unsteadfastnesse
,
that
so
we
may
be
made
fit
to
read
the
Scriptures
with
profit
.
For
this
is
the
scope
of
the
admonition
,
as
the
Apostle
useth
it
in
this
place
.
Doct.
10.
The
end
and
scope
of
all
divine
information
and
instruction
in
respect
of
the
faithfull
is
,
that
they
may
be
stablished
and
grow
in
that
grace
which
they
have
received
.
This
is
gathered
therehence
,
that
this
is
the
conclusion
of
this
generall
Epistle
,
as
it
was
of
the
former
;
which
holds
good
also
in
all
other
Epistles
and
Sermons
,
in
respect
of
those
that
are
now
faithfull
:
Reas.
Because
by
their
effectual
calling
they
have
faith
,
hope
,
and
charity
begotten
in
them
,
so
that
they
have
the
principle
of
all
grace
in
them
,
nor
can
any
thing
be
wanting
●eli●es
the
continuation
,
confirmation
,
and
increase
of
the
same
grace
.
Doct.
11.
To
obtaine
stedfastnesse
in
grace
there
is
required
a
fore-knowledge
of
those
things
that
tend
to
the
confirming
and
strengthening
of
our
minds
.
This
is
gathered
from
these
words
:
Seeing
ye
know
these
things
before
.
Reas.
Because
although
our
stedfastnes
depends
upon
God
▪
and
the
effectuall
operation
of
his
Spirit
,
as
it
is
in
the
conclusion
of
the
1
Pet.
5.
10.
Yet
God
worketh
in
us
not
only
by
a
reall
efficacy
,
but
also
agreeable
to
an
intelligent
nature
by
teaching
and
perswading
.
Now
nothing
can
be
wrough●
by
this
morall
way
,
unlesse
knowledge
go
before
,
and
so
i●
must
be
wrought
by
knowledge
,
as
it
is
in
the
text
.
Vse
1.
This
may
serve
to
refute
the
Papists
,
who
maintain●
ignorance
and
commend
it
in
the
common
people
:
they
are
sufficiently
refuted
by
him
,
from
whom
they
boast
that
they
have
received
the
Chaire
,
free
from
all
error
.
For
Peter
in
thi●
place
,
1
Requires
knowledge
of
all
the
faithfull
,
yea
,
an●
fore-knowledge
too
of
those
things
whereby
they
might
b●
confirmed
against
profane
men
and
false
teachers
.
2
He
pre●supposeth
that
all
that
were
truly
faithfull
to
whom
this
Epi●stle
came
,
were
already
endued
with
this
knowledge
.
3
H●
presupposeth
that
his
Epistles
were
so
cleare
and
so
ea●ie
to
b●
understood
that
all
the
faithfull
which
should
read
them
wit●
godly
minds
,
might
understand
out
of
them
,
and
consequent●ly
out
of
the
Scriptures
,
those
things
,
whereby
they
bein●
forewarned
,
might
be
fore-armed
against
those
false
deceiver●
whereof
he
spake
.
2.
To
admonish
us
,
not
so
to
look
for
our
confirmation
and
strengthening
from
God
,
as
that
we
should
in
the
mean
time
neglect
the
knowledge
of
those
things
that
tend
there●unto
,
but
to
use
all
our
endeavour
both
in
generall
to
know
those
things
that
are
absolutely
necessary
unto
salvation
,
an●
in
particular
,
those
things
that
are
necessary
for
us
in
our
pra●ctise
upon
occasion
of
any
temptation
.
Doct.
12.
Besides
knowledge
there
is
required
also
unto
th●
stedfastnesse
of
grace
a
continuall
and
vigilant
heed
.
This
is
gathered
from
this
word
,
Beware
.
Reason
1.
Because
knowledge
is
unprofitable
,
if
it
be
not
reduced
to
practise
.
Now
practise
in
difficult
things
cannot
be
had
without
care
and
heed
.
2.
Because
many
are
the
fallacies
wherewith
we
are
assaulted
,
both
in
the
Devill
and
his
instruments
that
are
without
us
,
and
in
our selves
also
,
by
reason
of
that
marvellous
deceitfulnesse
of
our
hearts
,
such
as
cannot
be
expressed
.
Vse
.
This
may
serve
to
exhort
us
,
above
all
to
take
notice
of
our selves
,
and
those
things
that
tend
to
the
strengthning
and
stablishing
of
us
in
grace
.
Doct.
13.
It
should
be
an
argument
to
the
faithfull
to
beware
of
the
errors
of
some
men
,
because
they
are
wicked
men
,
ungodly
,
and
profane
.
This
is
gathered
from
that
title
,
the
error
of
the
wicked
.
Reason
.
Because
all
those
things
that
have
any
agreement
with
ungodlinesse
are
to
be
shunned
and
avoided
.
Now
those
things
that
are
in
a
speciall
manner
approved
of
by
profane
men
,
must
necessarily
have
an
agreement
with
profane
ungodlinesse
.
Vse
.
This
may
serve
to
admonish
us
,
by
this
means
amongst
others
to
strengthen
our selves
against
divers
errors
,
that
are
most
pleasing
to
profane
men
.
Doct.
14.
Sedfastnesse
and
increase
of
grace
are
joyned
together
.
This
is
gathered
from
the
connexion
of
v.
17.
with
the
18.
Reason
1.
Because
like
as
trees
and
all
plants
,
and
also
living
creatures
,
from
which
this
metaphor
is
taken
,
are
corroborated
by
growth
,
while
they
acquire
greater
and
perfecter
strength
,
so
also
do
the
faithfull
.
2.
Because
the
stedfastnesse
of
grace
consists
not
therein
,
that
it
continues
in
the
same
degree
,
but
that
it
is
formed
in
its
nature
,
one
property
whereof
of
is
,
to
grow
untill
it
come
to
perfection
.
Vse
.
This
may
serve
to
exhort
us
,
to
labour
therefore
to
be
so
stablished
,
that
we
may
also
grow
and
increase
in
all
grace
.
Doct.
15.
They
grow
in
grace
,
that
grow
in
the
effectuall
knowledge
of
our
Lord
and
Saviour
Iesus
Christ
.
See
Chapter
1.
Verse
2.
Doct.
16.
Our
〈◊〉
and
desire
in
all
things
,
even
in
those
th●●
that
pertaine
to
our
own
salvation
,
should
be
the
eternall
glo●●
God
in
Christ
.
This
is
gathered
from
the
last
words
.
Reason
1.
Because
we
are
the
servants
of
Christ
bo●●
with
his
own
blood
.
Now
whatsoever
the
servants
get
〈◊〉
turnes
to
the
proper
good
and
benefit
of
their
Masters
.
2.
Because
God
is
absolutely
the
chiefest
good
.
3.
Unlesse
we
do
this
,
whatsoever
we
do
,
it
is
not
〈◊〉
out
of
religion
.
For
it
is
the
nature
of
religion
to
give
the
〈◊〉
unto
God
.
Vse
.
This
may
serve
to
exhort
us
,
to
lift
up
our
minds
〈◊〉
and
more
to
maintaine
the
glory
of
God
in
all
things
,
〈◊〉
Apostle
doth
by
that
closing
particle
,
Amen
.