THE
SVBSTANCE
OF
Christian
Religion
:
OR
,
A
plain
and
easie
Draught
of
the
Christian
CATECHISME
,
IN
LII
.
Lectures
,
on
chosen
Texts
of
Scripture
,
for
each
Lords-day
of
the
Year
,
Learnedly
and
Perspicuously
Illustrated
with
Doctrines
,
Reasons
and
Uses
.
By
that
Reverend
and
Worthy
Laborer
in
the
Lord's
Vineyard
,
William
Ames
,
Doctor
in
Divinity
,
and
late
Professor
thereof
,
at
Franeker
in
Friezeland
.
LONDON
,
Printed
by
T.
Mabb
for
Thomas
Davies
,
and
are
to
be
sold
at
his
Shop
at
the
Signe
of
the
Bible
over
against
the
little-north-doore
of
Paul
,
Church
,
1659.
To
the
Reader
.
SOme
years
are
now
passed
,
since
it
pleased
divine
providence
to
put
a
period
to
the
life
of
Dr.
William
Ames
,
in
whose
death
very
many
did
interest
themselves
,
as
no
indifferent
mourners
.
Not
onely
those
,
who
either
under
the
notion
of
Schollers
or
Friends
were
become
his
familiars
;
but
universally
all
such
,
who
had
been
sensible
of
injoying
the
fruits
of
his
labours
:
And
who
were
fervent
lovers
of
sound
literature
,
purity
of
heavenly
Doctrine
,
and
godlinesse
in
sincerity
of
heart
.
Knowing
indeed
,
that
in
Ames
,
the
garden
of
learning
had
lost
one
of
its
choisest
flowers
,
the
fortresse
of
truth
,
one
of
its
stoutest
defenders
,
Piety
its
most
faithfull
favourite
,
the
School
a
most
able
and
reverent
Doctor
,
and
studious
youth
their
most
diligent
instructor
.
That
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
,
who
have
derived
〈◊〉
〈◊〉
of
learning
from
〈◊〉
〈◊〉
〈◊〉
;
●…und
●…able
witnesses
.
In
further
testimony
are
those
his
elabourate
〈◊〉
in
opposition
to
the
Idolatrous
tyrany
of
Popery
,
and
the
spreading
gangrene
of
Arminianisme
,
especially
his
[
](A25294-e230-b)*
*
A
Book
so
called
.
Coroni●…
,
whereby
he
obtained
the
Crown
in
the
conflict
.
As
also
those
things
which
he
Dedicated
to
both
Religion
and
P●…ty
;
his
Marrow
of
Divinity
▪
his
C●…ses
of
Conscience
,
Explication
of
the
Psa●…mes
,
Pe●…er
,
&c.
And
these
his
Catechistical
Commentations
,
which
indeed
he
designed
for
the
private
use
of
his
Schollers
▪
upon
whose
intreaty
he
laid
th●…n
down
:
But
things
so
eminently
conducing
to
the
publick
,
were
not
to
be
confined
to
the
narrower
limits
of
private
profit
.
Amongst
those
divers
wayes
by
which
diverse
doe
handle
Catechistical
Doctrine
,
this
Author
thought
fit
above
all
to
make
use
of
this
method
:
He
takes
out
of
the
Word
of
God
a
Text
most
apposite
,
resolves
and
explaines
it
su●…inctly
,
then
drawes
out
examples
containing
Doctrinal
instructions
,
and
lastly
,
applies
them
to
their
several
uses
.
If
this
shall
be
disgusted
by
some
●…cer
pa●…at
,
I
intreat
him
onl●…
by
little
and
little
to
remit
that
prejudicate
opinion
,
which
he
can
deduce
from
nothing
but
a
slight
perusal
;
and
must
upon
a
more
setled
introspection
confess
,
that
in
this
Piece
Ames
hath
most
prudently
chose
,
and
dexterously
handled
,
the
most
plain
and
regular
method
,
for
the
Preachers
function
,
and
Christian
instruction
.
But
if
any
should
please
themselves
with
any
other
method
,
they
may
with
little
pains
and
exceeding
profit
produce
a
compliance
between
it
and
our
Amesian
System
.
The
truth
of
this
is
sufficiently
attested
,
not
onely
by
our
own
Country
men
,
but
also
by
the
Dutch
,
French
,
and
others
,
among
whose
Catechistical
Treatises
this
was
and
is
in
no
small
esteem
.
I
need
not
have
taken
thus
much
pains
to
premise
a
Prefatory
Epistle
,
when
indeed
I
am
not
ignorant
how
that
the
least
knowing
among
us
,
will
conclude
me
but
weak
to
suppose
,
that
I
might
induce
them
to
prize
this
Piece
by
a
second
motive
,
when
the
Title
hath
already
presented
them
with
the
name
of
Ames
:
But
least
a
total
silence
should
bring
this
Work
at
first
sight
to
be
questioned
for
spurious
,
I
thought
it
not
altogether
unnecessary
to
usher
it
into
the
world
with
this
short
Preface
.
Farewell
.
A
Catalogue
of
Books
printed
for
,
and
to
be
sold
by
Thomas
Davies
,
at
the
Bible
over
against
the
little
North
Doore
of
St.
Paul's
Church
.
THe
History
of
this
Iron
Age
,
wherein
is
set
downe
the
true
state
of
Europe
,
as
it
was
in
the
year
1500.
also
the
original
and
causes
of
all
the
Warrs
and
Commotions
that
have
happened
,
together
with
a
description
of
the
most
memorable
Battels
,
Sieges
,
Actions
,
and
Transactions
,
both
in
Court
and
Camp
,
from
that
time
untill
this
present
year
1659.
illustrated
with
the
lively
Effigies
of
the
most
renowned
persons
of
this
present
time
.
folio
.
Bp.
Andrewes
his
Lectures
,
which
he
preached
at
St.
Giles
Cripplegate
,
and
elswhere
;
with
a
Preface
written
by
Mr.
Th.
Pierce
,
Minister
of
Brington
in
Northampton
Shire
.
folio
.
A
Commentary
upon
the
whole
Epistle
of
the
Apostle
Paul
to
the
Ephesians
,
wherein
the
Text
is
learnedly
,
and
fruitfully
opened
;
with
a
Logical
Analysis
,
Spiritual
and
holy
observations
,
Confutation
of
Arminianisme
and
Popery
,
and
sound
edification
of
the
diligent
Reader
,
by
Mr.
Paul
Bain
,
sometimes
preacher
of
Gods
Word
at
St.
Andrews
in
Cambridge
:
The
fith
Edition
,
to
which
is
added
the
life
of
the
Author
,
and
a
Table
of
all
the
Doctrines
.
folio
▪
Hewes
his
Phrases
in
English
and
Latin
with
an
augmentation
of
several
phrases
by
A●…
.
Rosse
,
a
Book
very
usefull
for
all
〈◊〉
School●…
▪
octavo
.
The
Preachers
patterne
,
〈◊〉
〈◊〉
handling
in
52.
Lectures
on
chosen
Texts
of
Scripture
,
the
Substance
of
Christian
Religion
,
learnedly
and
solidly
illustrated
,
with
apt
Doctrines
,
Reasons
,
and
Uses
;
By
that
late
,
famous
Labourer
in
Gods
Vineyard
,
Wil.
Ames
,
Doctor
in
Divinity
,
and
Professor
thereof
at
Franeker
in
Friezeland
.
octavo
.
Basilius
Valentius
his
last
Will
and
Testament
,
shewing
the
ways
he
wrought
to
obtain
the
Philosopher's
Stone
,
and
taught
it
to
his
fellow
▪
Collegians
.
octavo
.
Ougtredi
Trigonometria
,
hoc
est
modus
computandi
Triangulorum
latera
&
Angulos
,
ex
Canone
Mathamatico
traditus
&
demonstratus
.
〈◊〉
.
A
Discourse
of
the
Empire
of
Germany
,
and
of
the
Election
and
Crowning
the
Emperour
and
King
of
the
Romans
,
with
the
interests
of
the
Electors
,
and
the
reasons
why
the
present
Emperour
was
lately
chosen
;
By
James
Howell
Esq.
octavo
.
A
Discourse
made
in
the
solemne
assembly
of
Nobles
and
learned
men
,
at
Montpelleier
in
France
,
of
the
cure
of
wounds
by
the
powder
of
Sympathy
,
with
the
manner
of
making
and
applying
the
said
powder
;
By
Sr
Kenelme
Digby
Kt.
12.
By
whom
also
all
sorts
of
Latine
Books
transported
from
beyond
the
Seas
,
are
to
be
sold.
THE
SUBSTANCE
OF
CHRISTIAN
RELIGION
.
The
first
Lords
day
Psalm
4.
vers.
6
,
7
,
8.
There
be
many
that
say
,
Who
will
shew
us
any
good
?
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
.
7.
Thou
hast
put
gladness
in
my
heart
,
more
than
in
the
time
that
their
corn
and
their
wine
increased
.
8.
I
will
both
lay
me
down
in
peace
,
and
sleep
:
for
,
thou
Lord
,
onely
makest
me
dwell
in
safety
.
THe
scope
of
this
Psalm
is
,
to
teach
us
by
the
example
of
David
how
we
ought
to
carry
our selves
,
when
we
are
compassed
about
with
the
greatest
dangers
.
Now
,
two
things
are
here
performed
by
David
,
which
make
up
the
two
parts
of
this
Psalm
.
First
,
He
prayeth
for
the
turning
away
of
imminent
danger
,
verse
1.
Secondly
,
He
setteth
out
the
effect
of
this
his
prayer
,
in
the
strengthening
of
his
minde
,
which
he
attained
to
by
this
means
:
and
of
that
in
the
rest
of
the
verses
.
This
confirmation
is
declared
by
a
double
reason
,
First
,
By
an
adhortation
,
which
he
useth
towards
his
enemies
,
vers
2
,
3
,
4
,
5.
Secondly
,
By
a
profession
of
his
confidence
that
he
had
in
God
,
from
the
sixth
verse
to
the
end
of
the
Psalm
.
In
this
profession
of
his
confidence
,
the
Royal
Prophet
sheweth
,
that
he
places
his
chief
felicity
in
Gods
favour
towards
him
.
And
this
profession
is
,
first
illustrated
from
a
comparison
with
a
very
unlike
and
vanishing
care
of
worldly
men
,
that
they
have
concerning
their
owne
happinesse
or
felicity
,
verse
6.
Secondly
,
From
the
effect
of
Gods
favour
;
to
wit
,
that
it
brings
with
its
self
wonderfull
gladnesse
to
the
mindes
and
consciences
of
those
that
have
received
it
,
verse
7.
In
which
words
the
reason
and
cause
is
given
of
the
former
confession
.
And
then
this
gladness
is
illustrated
by
a
comparison
of
a
less
joy
or
gladness
,
which
yet
by
the
world
is
taken
for
a
full
joy
;
and
that
is
,
the
joy
that
arises
from
the
plenty
and
abundance
of
the
goods
of
this
life
,
verse
7.
Lastly
,
this
profession
of
the
Prophet
is
illustrated
from
another
effect
,
that
it
brings
with
it
,
to
wit
,
security
and
safety
from
fear
,
and
all
cause
of
fear
;
the
true
cause
whereof
is
placed
in
Gods
protection
,
ver●…
.
8.
That
all
these
things
may
be
the
better
understood
,
we
must
know
and
observe
,
for
the
explication
of
the
words
,
that
by
many
in
this
place
,
all
are
understood
▪
because
what
is
here
attributed
to
many
,
〈◊〉
to
all
.
Secondly
,
That
by
the
word
,
〈◊〉
〈◊〉
,
is
not
heer
understood
properly
an
externall
and
vocall
sp●…ech
,
but
the
inward
affections
,
desire
,
and
endeavour
;
because
this
saying
is
affirmed
of
such
also
as
abstain
from
outward
speech
,
and
perhaps
cannot
speak
.
Thirdly
,
That
by
this
exclamation
[
Who
will
shew
us
any
good
?
]
a
vehement
desire
is
imported
.
Fourthly
,
That
by
good
,
all
and
every
thing
is
understood
,
which
appeares
delectable
,
whether
it
seem
profitable
,
pleasant
,
or
any
other
way
desirable
.
Fifthly
,
That
by
lifting
up
of
Gods
countenance
upon
us
,
by
a
constant
phrase
of
Scripture
is
understood
,
the
communication
and
manifestation
of
Gods
gratious
presence
and
favour
;
for
it
is
a
metaphor
or
speech
that
seems
to
be
borrowed
from
the
Sun
arising
and
spreading
abroad
the
beams
of
his
light
,
whereby
he
brings
a
certain
lif●…
and
gladness
to
all
creatures
here
below
.
Doctrines
from
hence
arising
.
Doct.
1.
Our
chief
felicity
and
happiness
ought
above
all
other
things
to
be
regarded
and
sought
after
,
and
that
throughout
our
whole
life
.
This
Doctrine
is
thus
raised
and
gathered
;
In
that
David
proposeth
this
,
as
his
onely
comfort
which
he
regarded
in
the
time
of
his
affliction
,
and
which
he
would
regard
all
his
life
time
.
Now
by
the
chief
good
▪
that
properly
is
to
be
understood
,
wherein
our
felicity
consists
;
in
which
felicity
,
is
contained
an
affluence
or
fulness
of
all
desirable
good
things
.
And
this
chief
good
,
as
it
is
imperfectly
here
attained
to
,
and
possessed
in
this
life
,
is
properly
called
our
consolation
,
or
comfort
:
It
is
called
Comfort
,
because
it
is
that
,
which
as
it
were
strengthens
and
comforts
the
minde
,
and
makes
it
strong
and
firm
against
all
oppressing
pains
,
griefs
and
terrours
,
for
consolation
or
comfort
is
properly
a
mitigation
of
pain
and
grief
,
or
a
remedy
against
sorrow
and
fear
.
Reason
1.
The
first
reason
of
this
Doctrine
,
is
;
because
in
this
chief
good
the
end
of
our
life
doth
consist
;
and
the
end
in
all
things
is
chiefly
to
be
looked
on
;
because
whosoever
doth
any
thing
not
in
order
to
a
fixed
end
,
he
doth
it
but
rashly
,
and
without
reason
.
So
he
also
,
who
lives
without
having
his
eye
still
fixed
upon
his
chief
good
,
lives
but
rashly
and
at
randome
,
and
like
unto
a
brute
and
unreasonable
creature
.
Reas.
2.
Is
,
because
from
the
regard
we
have
to
this
end
,
all
our
actions
are
to
be
governed
;
whereof
these
onely
can
be
called
right
,
which
,
as
it
were
in
a
right
or
streight
line
tend
to
this
end
;
and
all
others
are
wrong
,
and
like
crooked
lines
,
or
by-pathes
turning
out
of
the
right
,
and
streight
way
.
He
therefore
that
lives
without
regard
to
this
chief
and
last
end
,
doth
just
as
he
,
that
intending
to
shoot
at
a
Butte
,
would
not
yet
look
at
the
mark
,
but
let
his
Arrow
loose
at
randome
;
or
as
he
that
would
commit
his
Ship
to
the
wind
and
waves
,
never
looking
to
the
load-starre
,
or
having
any
care
of
the
haven
whereunto
he
would
arrive
.
Reas.
3.
Because
the
chief
good
is
of
chief
excellency
and
worth
,
and
therefore
also
deserves
to
have
the
chief
place
in
our
thoughts
,
studies
,
and
cares
.
Whoso
therefore
neglecting
this
,
suffer
themselves
to
be
taken
up
with
other
things
,
▪
are
like
unto
children
,
who
misregarding
commonly
things
of
〈◊〉
worth
,
busy
themselves
altogether
with
〈◊〉
▪
〈◊〉
The
use
of
this
Doctrine
is
for
reproof
,
against
such
as
seldome
or
never
think
of
the
end
and
mark
▪
whereunto
their
life
should
tend
;
and
are
not
carefull
about
that
perfection
▪
and
chief
good
,
whereunto
they
ought
mainly
to
contend
;
and
such
mens
lives
are
neither
Christian
nor
rational
,
but
rather
brutish
and
bestial
.
Doct.
2.
Is
this
,
That
a
mans
chief
good
or
happiness
cannot
be
found
in
the
goods
of
this
life
.
And
this
is
gathered
from
verse
6.
where
this
opinion
of
worldly
men
,
that
it
may
be
found
in
such
things
,
is
rejected
,
as
vain
.
The
meaning
of
the
Doctrine
is
,
that
a
mans
happiness
consisteth
not
either
in
riches
,
or
in
honours
,
or
in
renown
,
or
in
power
,
or
in
any
goods
of
the
body
;
nor
yet
in
pleasure
,
nor
in
any
perfection
of
the
minde
,
nor
in
any
other
the
like
created
good
.
Reas.
1.
Because
such
goods
do
not
make
the
man
himself
good
,
and
therefore
neither
can
they
make
him
happy
;
but
they
are
common
to
the
worst
of
men
,
as
well
as
to
good
men
.
2.
Because
such
goods
are
oftentimes
the
instruments
and
means
of
sin
and
misery
.
3.
Because
there
is
none
of
them
,
which
ought
not
to
be
referred
to
a
further
good
:
therefore
in
them
cannot
consist
the
last
,
chief
,
and
perfectest
good
.
4.
Because
none
of
them
can
perfect
the
soul
and
spirit
of
man
.
5.
Because
most
of
these
goods
are
common
to
beasts
with
men
;
and
yet
beasts
are
not
capable
of
happiness
.
6.
Because
oftentimes
it
is
a
mans
vertue
and
perfection
to
neglect
and
contemne
such
goods
;
so
that
such
are
the
best
and
perfectest
men
,
that
make
least
account
of
these
outward
and
worldly
goods
.
Use.
The
use
is
of
reproof
against
such
,
who
esteem
as
much
of
these
goods
,
seek
after
them
as
lawfully
,
keep
them
with
as
great
care
,
when
acquired
,
and
are
as
loath
to
leave
them
,
as
if
they
placed
their
true
and
onely
bliss
and
happiness
in
them
.
Doct.
3.
Is
,
That
our
true
and
chief
good
consists
in
our
union
and
communion
,
that
we
have
with
God
.
This
is
gathered
from
these
words
;
Lift
up
the
light
of
thy
countenance
upon
us
,
O
Lord
.
The
meaning
is
,
that
God
himself
is
our
true
chief
good
,
as
well
effectively
,
as
objectively
;
because
he
alone
makes
us
happy
,
as
the
efficient
;
and
makes
us
happy
in
himself
,
as
the
object
;
that
is
,
by
communicating
himself
unto
us
,
according
to
that
modell
of
the
Covenant
;
I
will
be
thy
God
:
I
will
be
thy
rich
reward
:
And
that
our
communion
with
God
,
is
our
formall
or
inherent
happiness
,
which
is
wont
to
be
called
the
vision
o●…
seeing
of
God
,
and
the
beatificall
vision
.
Now
to
see
God
,
in
Scripture-phrase
,
signifies
not
either
the
sight
of
the
eyes
,
or
the
bare
speculation
and
beholding
with
the
understanding
,
but
the
full
fruition
and
enjoyment
of
God
,
as
farre
as
〈◊〉
makes
for
our
blessedness
.
And
to
this
fruition
and
communion
we
attain
by
Jesus
Christ
our
Lord
;
and
therefore
this
consolation
must
be
referred
to
Christ
,
as
to
its
cause
;
and
all
that
belongs
to
our
happiness
,
must
be
acknowledged
to
come
by
him
.
Reas.
1.
Because
there
is
nothing
else
that
can
bring
〈◊〉
&
solid
quiet
&
peace
to
our
soules
,
or
satisfie
〈◊〉
〈◊〉
of
the
nature
of
man
;
for
all
other
things
〈◊〉
well
noted
by
Isa.
35.
2.
to
be
things
unsatisfa●…
;
where
also
on
the
contrary
,
the
fat
and
〈◊〉
〈◊〉
of
our
soules
,
is
said
to
consist
in
this
〈◊〉
communion
.
And
this
same
in
like
manner
is
preached
unto
us
in
severall
places
of
the
Psalms
,
That
〈◊〉
the
Lords
House
,
that
is
,
in
the
communion
that
we
have
with
God
,
our
soules
are
filled
as
it
were
with
f●…t
and
marrow
,
Psal.
83
6.
and
65.
5.
And
as
any
naturall
body
,
out
of
its
own
place
,
hath
never
that
kindly
and
naturall
rest
which
it
desireth
:
So
also
man
standing
without
God
,
is
as
it
were
out
of
his
own
place
,
and
so
cannot
rest
with
true
and
solid
contentment
.
Also
as
nothing
which
is
less
can
fill
up
the
whole
capacity
of
a
vessell
that
is
bigger
;
so
nothing
that
is
worldly
can
〈◊〉
up
the
capacity
of
our
soules
,
and
that
because
our
soules
are
of
an
higher
and
larger
capacity
,
than
〈◊〉
whole
world
is
.
Reas.
2.
Because
there
is
no
other
thing
without
or
besides
God
,
which
for
its
self
,
is
in
the
last
place
to
be
desired
;
For
all
things
ought
always
to
be
referred
to
God
,
because
he
is
the
first
efficient
and
last
end
of
all
things
.
Therefore
as
one
going
a
journey
,
can
never
perform
it
,
so
long
as
he
stayes
at
half
the
way
;
but
ought
to
proceed
to
the
end
thereof
:
So
they
,
that
stick
either
at
any
creature
,
or
at
any
worldly
matter
,
which
are
but
parts
of
the
way
,
whereby
we
ought
to
be
led
unto
God
;
can
never
arrive
at
the
end
and
perfection
of
their
life
.
Reas.
3.
Because
there
is
no
other
independent
good
;
for
he
that
trusts
in
him
,
that
depends
on
another
is
not
sure
in
his
trust
,
because
the
other
is
uncertain
,
in
that
he
depends
upon
anothers
pleasure
.
Reas.
4.
There
is
no
other
good
,
that
can
be
imparted
to
all
,
and
every
man
together
and
at
once
,
that
are
heires
of
happiness
:
For
that
which
is
wholly
communicated
to
all
,
and
every
one
at
once
and
together
,
ought
to
be
infinite
.
Reas.
5.
Lastly
,
There
is
nothing
else
,
which
either
in
it self
is
free
from
all
mixture
of
imperfection
,
or
can
keep
us
free
from
all
kinde
of
evill
,
or
make
us
partakers
of
all
sorts
of
good
.
Use
1.
Of
Exhortation
,
to
seek
God
and
his
face
and
favour
above
all
things
else
whatsoever
.
Use
2.
Of
Comfort
for
the
faithfull
,
who
have
God
for
their
God
,
in
Christ
;
for
they
are
partakers
of
that
chief
good
,
and
so
are
truly
blessed
or
happy
,
whatever
otherwayes
befall
them
in
this
world
.
Doct
4.
Is
;
That
joy
that
the
faithfull
have
from
the
commi●…ion
that
they
have
with
God
,
in
its
sweetnesse
,
surpasses
all
other
humane
delights
and
Joyes
.
This
is
gathered
from
vers.
7.
and
from
1.
Pet.
1.
8.
from
these
places
this
Doctrine
may
be
illustrated
and
cleared
,
as
from
the
place
cited
,
and
such
like
.
Reas.
1.
Because
this
joy
is
about
the
true
and
chief
good
;
and
other
worldly
joyes
are
either
about
false
and
counterfeit
goods
;
or
about
such
,
as
in
comparison
of
the
chief
,
are
but
light
and
of
no
great
value
.
There
is
a
great
difference
between
these
joyes
as
is
between
the
phansie
and
affection
of
a
childe
,
that
is
moved
by
the
picture
,
or
resemblance
of
meat
or
drink
,
or
of
some
other
delightfull
thing
;
and
that
affection
▪
that
men
feel
in
themselves
arising
from
the
use
of
convenient
&
〈◊〉
meat
&
drink
,
after
great
thirst
&
hunger
.
〈◊〉
▪
〈◊〉
.
Because
the
conjunction
and
presence
〈◊〉
this
good
,
is
●…ost
intimate
and
inward
to
our
〈◊〉
▪
for
it
doth
not
onely
tickle
the
senses
,
whether
external
,
or
internal
;
but
it
also
seizes
upon
and
possesses
the
soul
it self
,
and
spirit
of
our
mind
.
Hence
it
is
also
,
that
in
Scripture
,
Ps.
103.
not
onely
the
soul
,
but
all
that
is
in
a
faithfull
man
,
is
said
to
〈◊〉
in
God
.
In
this
respect
,
there
is
as
much
difference
between
this
spiritual
joy
,
and
that
worldly
gladness
that
arises
from
other
things
,
as
is
between
the
small
besprinkling
of
the
earth
,
with
the
Morning
or
Evening
dew
,
and
the
through
wet●…ing
of
it
with
a
plentifull
and
seasonable
rain
.
Reas.
3.
Because
all
other
worldly
joyes
are
●…ding
,
temporary
and
but
for
a
moment
;
and
doe
often
end
in
mourning
and
sorrow
:
Whereas
,
that
spiritual
joy
endureth
to
eternity
,
as
doth
the
good
,
from
whose
possession
it
ariseth
:
In
this
regard
also
,
there
is
as
much
difference
between
this
spirituall
joy
and
gladness
,
and
that
of
this
world
,
as
is
between
the
flame
of
straw
,
or
of
thorns
burning
under
a
Pot
,
and
the
light
of
the
Sun
it self
.
Reas.
4.
Because
worldly
joy
is
overcome
and
interrupted
by
the
travails
and
afflictions
of
this
life
,
and
much
more
by
terrours
and
anguishes
of
Conscience
:
but
this
spiritual
joy
doth
so
overcome
all
other
afflictions
and
swallow
them
up
▪
that
not
onely
it
makes
a
man
to
rejoyce
while
he
is
in
them
,
but
also
to
rejoyce
of
them
and
for
them
,
Act.
5.
41.
Iam.
1.
2.
Use
1.
Of
Admonition
,
That
we
suffer
not
our
selves
to
be
deceived
by
the
pleasures
and
delights
of
this
world
,
so
that
they
may
not
in
the
least
take
us
off
from
seeking
of
God
;
as
the
Apostle
saith
,
That
the
afflictions
of
this
world
are
not
worthy
that
eternal
weight
of
glory
,
which
we
expect
in
heaven
:
For
indeed
we
ought
to
think
of
the
pleasures
of
this
world
,
as
not
worthy
to
be
compared
with
that
spiritual
joy
,
whereunto
we
are
called
in
Christ
,
and
in
our
God
through
Christ
.
For
such
as
are
led
away
by
the
pleasures
of
this
life
,
from
seeking
that
solid
joy
in
God
,
do
as
if
they
should
rest
in
the
smell
of
meat
or
drink
,
and
should
so
think
to
feed
themselves
,
neglecting
the
solid
food
it self
,
untill
they
perish
for
●…inger
.
Use
▪
2.
Of
refutation
against
that
carnal
imagination
of
the
world
,
whereby
many
think
that
there
is
no
joy
nor
gladness
in
the
practice
of
godliness
,
and
so
they
shun
godliness
,
and
the
care
of
it
,
as
that
which
is
full
of
sadness
and
melancholy
:
But
the
Scriptures
teach
otherwayes
,
that
the
godly
are
called
to
this
,
that
they
may
alwayes
rejoyce
,
Phil.
4.
4.
and
that
they
alwayes
are
as
it
were
,
feasting
with
all
gladness
,
according
to
that
of
Solomon
,
Prov.
15.
15.
The
proper
cause
of
this
errour
is
,
ignorance
&
a
depraved
sense
of
their
sins
,
〈◊〉
in
this
like
unto
an
herd
of
swine
,
who
make
it
their
greatest
pleasure
and
delight
,
to
wallow
in
the
〈◊〉
.
Use
▪
3.
Of
Consolation
for
the
godly
,
in
that
〈◊〉
their
outward
condition
is
,
yet
they
have
〈◊〉
of
more
true
joy
,
than
can
be
either
felt
,
or
understood
by
worldly
men
.
Use
4.
Of
Exhortation
,
that
striving
with
our
utmost
indeavour
,
we
must
labour
more
and
more
to
receive
,
and
be
sensible
of
this
joy
.
Now
the
mean●…
,
which
we
ought
chiefly
to
use
for
attaining
and
〈◊〉
thereof
,
are
these
;
1.
We
must
in
good
〈◊〉
remove
all
hinderances
of
this
joy
;
that
is
,
that
by
repentance
&
a
real
amendment
of
life
,
we
〈◊〉
cleanse
and
disburthen
our selves
of
our
sins
.
〈◊〉
We
ought
to
have
a
true
care
,
that
we
daily
make
more
sure
and
constant
to
our selves
our
union
and
communion
with
God
,
by
diligent
examination
and
confirmation
of
our
faith
and
hope
.
3.
That
we
〈◊〉
much
and
often
exercised
in
the
religious
meditation
of
Gods
Promises
,
which
promise
all
good
things
to
such
,
as
have
God
for
their
God
.
4.
I●…●…duceth
much
to
this
purpose
,
if
in
our selves
we
exercise
and
excite
this
joy
,
in
and
by
the
daily
praise
of
Gods
name
;
that
is
,
as
well
in
private
as
publick
thanksgiving
,
coming
from
the
bottom
of
our
heart
,
for
all
those
blessings
,
with
which
God
hath
blessed
us
in
Christ
Jesus
.
Doct.
5.
That
this
joy●…
and
this
comfort
brings
a
certain
holy
security
to
the
consciences
of
believers
.
This
is
gathered
from
the
last
verse
of
the
Psalm
.
And
this
is
that
security
,
wherein
the
Apostle
●…oasts
and
glories
,
Rom.
8.
If
God
be
for
〈◊〉
,
who
〈◊〉
be
against
us
,
&c.
For
I
am
perswaded
that
nothing
can
separate
me
,
&c.
And
David
every
where
in
the
〈◊〉
;
Why
do
I
fear
?
God
is
my
rock
,
&c.
This
security
differs
much
from
carnall
security
,
wherein
men
of
this
world
lye
and
sleep
.
1.
Because
true
and
prais-worthy
security
is
grounded
upon
true
faith
,
and
not
upon
vain
imagination
.
2.
Because
it
is
bred
in
us
by
the
Word
and
Promises
,
and
by
the
preaching
and
knowledge
of
the
word
of
God
:
It
doth
not
proceed
from
traditions
or
mens
dreams
,
and
customes
in
sin
,
as
that
doth
.
3.
Because
this
security
relies
alwayes
upon
Gods
protection
,
as
it
is
in
the
Text
,
Thou
onely
makest
me
,
&c.
it
doth
not
rely
on
outward
means
,
or
on
our
own
strength
and
wisdome
.
4.
Because
this
security
is
fed
,
cherished
,
and
advanced
by
diligent
use
of
calling
upon
Gods
name
,
and
of
all
other
means
that
God
hath
prescribed
and
appointed
us
Reas
▪
1.
Because
Gods
protection
secureth
believers
from
all
evill
,
at
least
from
the
sting
of
it
,
by
reason
whereof
it
is
onely
truly
evill
;
for
God
hath
all
things
,
both
evill
and
good
in
his
own
power
.
Reas
▪
2.
Because
Gods
presence
brings
all
other
good
things
with
it
,
for
God
is
so
good
in
himself
,
that
in
himself
virtually
and
eminently
he
contains
all
things
,
that
can
be
called
good
.
Reas.
3.
Because
Gods
goodness
towards
believers
is
unchangeable
,
so
that
there
can
be
no
danger
of
the
changing
of
this
happiness
into
misery
.
Use
,
The
use
of
this
Doctrine
,
is
for
consolation
to
the
faithfull
,
to
wit
,
that
from
this
ground
they
〈◊〉
and
ought
to
depend
upon
God
;
and
lay
aside
all
those
anxieties
,
whereby
they
may
be
discouraged
from
adhering
to
God
with
joy
and
gladness
.
The
second
Lords
day
Rom.
7.
vers.
7.
What
shall
we
say
then
?
Is
the
Law
sin
?
God
forbid
.
Yea
,
I
had
not
known
sin
but
by
the
Law
.
For
I
had
not
,
〈◊〉
that
concupiscence
or
lust
was
a
sin
,
unless
the
Law
had
said
,
Thou
shalt
not
covet
.
THe
Apostle
,
that
he
might
stir
up
the
faithfull
to
a
new
obedience
,
had
proposed
to
them
the
difference
of
their
condition
that
are
under
the
Law
,
and
of
them
that
are
under
Grace
;
to
wit
,
that
such
as
are
under
the
law
of
the
flesh
and
sin
,
bring
forth
fruits
unto
death
;
but
such
as
are
under
the
grace
of
the
Spirit
,
bring
forth
fruits
in
a
new
obedience
unto
life
eternall
.
But
because
of
this
opposition
between
the
Law
and
Grace
,
some
might
gather
,
that
there
was
then
a
very
great
agreement
between
the
Law
and
sin
;
therefore
in
this
seventh
verse
,
this
objection
is
preoccupated
by
the
Apostle
.
1.
Then
the
Objection
is
proposed
;
What
shall
we
say
?
Is
the
Law
sin
?
2.
It
is
rejected
with
a
certain
kinde
of
detestation
;
God
forbid
.
3.
The
case
is
plainly
set
down
and
resolved
in
these
words
;
I
had
not
known
sin
,
&c.
Where
the
singular
effect
and
use
of
the
Law
is
declared
;
to
wit
,
that
by
forbidding
and
reproving
,
is
begotten
in
man
a
sense
and
acknowledgement
of
sin
,
as
of
that
which
is
contrary
to
its
self
;
and
therefore
it
cannot
be
the
cause
of
sin
.
The
Explication
.
By
the
Law
is
understood
in
common
▪
a
way
and
rule
of
walking
.
Now
this
way
and
rule
is
imposed
upon
reasonable
creatures
by
divine
authority
,
and
the
greatest
obligations
that
can
be
.
And
this
is
the
Law
,
to
wit
,
of
God
,
which
the
Apostle
heer
understands
;
especially
the
moral
Law
.
By
sin
here
is
not
onely
understood
the
transgression
of
Gods
will
,
but
also
all
those
things
that
follow
upon
such
a
transgression
,
which
in
this
Chapter
is
defined
by
the
name
of
Death
,
and
is
called
sometimes
misery
:
Sin
is
either
known
confusedly
and
speculatively
onely
,
or
more
exactly
and
practically
.
Now
the
accurate
and
practicall
knowledge
of
sin
is
here
understood
,
whereby
it
is
efficaciously
concluded
in
our
consciences
,
that
sin
is
a
detestable
thing
,
and
by
all
means
to
be
avoided
.
Doct.
1.
Men
of
their
own
nature
are
so
blinded
,
that
although
they
be
altogether
drowned
in
sin
and
death
,
yet
of
themselves
they
cannot
know
it
.
This
is
gathered
from
these
words
;
I
had
not
known
sin
.
Reas.
1.
Because
the
very
mind
and
conscience
of
man
,
which
is
his
eye
and
light
,
is
corrupted
after
a
twofold
manner
.
1.
Privitively
,
In
that
it
is
deprived
of
that
light
,
whereby
it
might
rightly
judge
of
it self
,
and
of
such
things
as
belong
unto
its
spiritual
life
.
a.
Positively
,
In
as
much
as
it
is
possessed
with
a
certain
perverse
disposition
,
whence
it
often
calls
evill
good
,
and
good
evill
:
For
as
the
eye
being
put
quite
out
feeleth
nothing
,
and
as
the
eye
infected
with
humours
,
and
depraved
by
the
indispositions
of
the
organe
,
sees
all
things
otherwise
than
they
are
presented
;
so
is
it
with
the
eye
of
the
soul.
Reas.
2.
Because
the
whole
man
is
possessed
with
a
certain
spiritual
distemper
,
and
as
it
were
with
a
drunkennesse
,
and
lethargick
stupidity
,
whereby
he
is
sensible
of
nothing
rightly
and
spiritually
.
Reas
▪
3
Because
we
are
so
borne
in
sin
,
that
in
a
manner
it
becomes
natural
to
us
,
nor
ever
have
had
we
experience
of
any
other
condition
.
As
those
that
are
borne
with
deformed
and
crooked
limbs
,
and
never
saw
aright
and
well
proportioned
disposition
of
all
the
members
,
do
not
know
that
their
own
limbs
are
deformed
and
ill
proportioned
,
but
esteem
their
distortion
and
disproportion
to
be
the
right
proportion
it self
;
even
so
is
it
in
this
case
of
sin
,
and
corruption
of
nature
.
Use
1.
Of
Admonition
,
that
for
this
cause
we
might
more
and
more
humble
our selves
before
God
,
seeing
that
we
are
so
miserable
,
that
of
our selves
we
can
never
know
our
own
misery
.
Use
2.
Is
of
Direction
,
to
deny
all
our
natural
wisdome
;
that
so
we
may
flie
to
God
,
and
seek
wisdome
from
him
,
that
we
may
know
our selves
and
him
aright
.
Doctr.
2.
The
onely
way
to
know
sin
aright
,
and
the
cause
of
our
mysery
is
by
the
law
of
God
.
It
is
gathered
from
these
words
,
For
unlesse
the
law
had
said
,
&c.
Reas.
1.
Because
the
law
of
God
doth
in
some
way
enlinghten
the
eyes
of
our
minde
,
Psal.
19.
Reas.
2.
Because
the
law
of
God
is
the
rule
of
our
life
,
and
is
therefore
the
touchstone
,
not
onely
of
the
straightness
,
but
also
of
all
the
obliquity
and
crookedness
of
it
.
Reas.
3.
Because
the
law
of
God
is
set
before
us
,
as
a
glasse
,
wherein
we
may
clearly
see
our
faces
,
and
quality
.
Iames
1.
23.
Now
it
performs
this
use
of
a
glass
to
us
,
by
a
comparison
made
between
the
perfection
which
the
Law
requires
of
us
,
and
the
manifold
defects
and
deformities
that
are
found
in
our
life
.
Questions
hence
arising
.
Quest.
1.
Whether
did
not
some
wise
men
,
at
least
among
the
Heathen
,
know
sin
without
this
Law
of
God
?
I
answer
;
1.
That
they
were
not
altogether
without
this
law
of
God
,
because
in
part
they
had
it
written
and
ingraven
in
their
hearts
.
But
yet
,
2.
They
knew
not
many
sins
,
which
by
the
Law
might
easily
have
been
known
.
3.
They
knew
not
sin
under
the
first
and
most
proper
reason
of
it
;
to
wit
,
as
it
was
an
offence
against
God
;
but
onely
as
it
was
repugnant
to
reason
in
man
himself
.
4.
They
knew
not
those
spiritual
miseries
which
accompanie
sin
.
5.
They
did
not
know
sin
practically
and
efficaciously
,
so
as
to
be
by
that
knowledge
driven
to
a
spiritual
humbling
of
themselves
before
God
.
Quest.
2.
In
what
manner
doth
this
Law
of
God
shew
us
our
sin
?
I
answer
;
1.
It
sheweth
us
our
duty
,
or
the
will
of
God
,
that
we
should
do
.
2.
It
shews
us
our
fault
in
transgressing
of
this
will
.
3.
It
shewes
us
our
guilt
,
whereby
for
this
guiltiness
we
are
bound
over
unto
punishment
.
4.
It
shewes
also
the
punishment
it self
:
for
the
threatenings
of
the
Law
,
wherein
the
punishments
are
contained
and
denounced
,
are
parts
of
the
Law
,
and
belong
unto
its
sanctification
or
ratification
.
Use
1.
Of
Direction
;
that
in
passing
judgement
upon
our
lives
,
we
follow
not
either
our
own
fancies
,
nor
the
tenets
and
opinions
of
the
vulgar
,
but
the
law
of
God
alone
.
Use
2.
Of
Admonition
,
that
we
often
make
trial
of
our
life
according
to
that
law
;
and
that
as
well
for
time
past
,
for
our
greater
humiliation
;
as
for
the
time
to
come
,
for
our
caution
and
better
direction
in
every
part
of
our
conversation
.
The
Third
Lords
Day
,
Rom.
5.
vers.
12.
Wherefore
as
by
one
man
sin
entered
into
the
world
,
and
death
by
sin
:
and
so
death
passed
upon
all
men
,
in
whom
all
have
sinned
.
THe
Apostles
purpose
in
this
place
is
to
illustrate
that
Doctrine
,
which
he
had
before
taught
concerning
justification
by
Iesus
Christ
;
for
which
end
he
makes
a
comparison
of
the
likeness
between
this
grace
of
our
Lord
Iesus
Christ
,
and
the
sin
of
Adam
,
our
first
Father
after
the
flesh
.
And
the
comparison
runs
upon
the
efficacy
and
effects
of
each
of
them
:
The
Proposition
of
the
Comparison
is
in
●…
.
12.
and
the
Reddition
to
that
is
after
explicated
by
way
of
Parenthesis
.
In
the
Proposition
,
Adam
is
set
forth
,
as
the
cause
of
a
twofold
effect
;
to
wit
,
of
the
bringing
in
of
sin
,
and
of
the
bringing
in
of
Death
.
And
the
reason
of
the
Connexion
of
these
effects
with
that
cause
is
given
in
the
last
words
of
this
verse
,
to
wit
,
from
the
conjunction
that
all
had
with
Adam
in
that
first
sin
;
in
these
words
,
In
whom
all
men
,
&c.
Doct.
1.
Sin
entered
into
the
world
,
not
by
Gods
creation
,
but
by
mans
defection
.
This
is
manifest
in
the
Text
,
by
man
,
not
by
God
,
&c.
Reas.
1.
Because
God
made
man
upright
and
after
his
own
image
;
that
is
,
not
onely
free
from
all
sin
(
which
may
in
some
sort
also
be
said
of
all
other
Creatures
)
but
also
adorned
him
with
all
those
endowments
and
faculties
,
whereby
Gods
nature
might
,
as
it
were
in
a
pourtrait
be
expressed
and
represented
;
and
by
help
whereof
in
keeping
of
the
law
,
he
might
have
attained
unto
a
certain
sort
of
divine
blessedness
or
felicity
.
For
as
there
is
no
fault
in
a
pourtrait
,
so
it
be
well
drawn
or
made
by
a
perfect
workman
,
unless
the
fault
be
in
the
Original
,
from
whence
the
pourtait
is
taken
:
so
also
no
fault
could
be
in
man
created
according
to
Gods
Image
,
and
that
by
God
himself
,
unlesse
some
fault
be
attributed
to
God
himself
,
whose
Image
man
is
.
Reas.
2.
Is
,
because
God
did
not
onely
prescribe
a
law
unto
man
in
the
Creation
,
but
also
engraved
it
upon
his
heart
;
by
which
means
it
was
,
that
man
had
in
himself
a
most
certain
Testimony
of
his
uprightness
,
in
which
and
to
which
,
he
was
created
,
and
withall
a
most
sufficient
and
ready
means
of
living
well
and
unblameably
to
God
:
For
the
law
of
God
perfectly
&
purely
written
in
the
heart
of
man
,
is
as
it
were
a
solemn
Testimony
registred
in
a
Table
or
Book
,
that
man
was
made
fit
and
able
to
keep
that
Law
.
It
is
as
it
were
the
voice
of
God
sent
down
from
Heaven
,
whereby
man
was
called
and
stirred
up
to
observe
that
way
of
living
,
which
is
taught
thereby
.
Reas.
3.
Because
God
added
thereunto
a
pledge
and
Sacrament
in
the
Tree
of
Life
,
whereby
he
would
have
that
Covenant
of
the
Law
,
written
in
the
heart
,
more
clearly
confirmed
also
outwardly
;
to
wit
,
that
he
would
by
the
observation
of
his
Law
,
first
perpetuate
mans
life
in
this
world
unto
the
solemn
justification
of
him
,
at
his
appointed
time
;
and
then
advance
him
to
a
further
and
heavenly
Felicity
.
And
on
the
other
side
,
he
threatens
Death
unto
him
,
in
case
he
should
depart
from
that
Will
and
Law
of
God
:
all
which
had
been
done
to
no
purpose
,
if
man
had
been
at
first
made
by
God
himself
,
in
any
measure
or
manner
sinfull
and
perverse
.
Reas.
4.
So
far
was
God
from
being
the
cause
of
sin
in
the
first
creation
of
man
,
that
by
no
means
it
can
be
conceived
,
how
God
at
any
time
can
be
the
cause
of
any
sin
;
because
,
seeing
sin
is
a
defect
,
it
can
have
no
other
cause
,
but
a
deficient
one
;
and
God
,
seeing
he
is
perfection
it self
,
can
no
ways
,
nor
ever
be
deficient
.
Use
Of
Direction
;
that
in
all
our
speeches
and
thoughts
we
may
keep
Gods
glory
untouched
and
unspotted
,
and
confesse
that
all
the
good
we
have
comes
alwayes
from
him
;
but
that
all
the
evill
that
either
we
doe
,
or
suffer
,
ariseth
not
from
him
,
but
from
our selves
.
Doct.
2.
Through
Adams
first
disobedience
sin
passed
upon
all
his
Posterity
.
Nor
did
this
happen
onely
by
way
of
imitation
▪
as
the
Pelagians
teach
;
but
also
by
way
of
propagation
or
natural
descent
.
This
is
proved
by
this
Argument
.
If
this
had
onely
come
to
pass
by
imitation
,
then
the
Apostle
might
as
properly
have
said
,
that
Adam
with
all
his
Posterity
sinned
in
the
Angels
,
who
first
fell
from
God
;
as
to
have
said
,
that
all
men
sinned
in
Adam
;
because
they
as
much
follow
the
example
of
the
Angels
,
as
of
Adam
.
For
it
is
expressely
said
,
vers.
14.
That
death
(
and
so
also
sin
)
reigned
over
them
,
that
sinned
not
after
the
similitude
of
Adam
:
that
is
,
by
the
imitation
of
Adam
;
therefore
vers.
19.
men
are
said
to
be
made
sinners
by
Adams
disobedience
it self
.
The
manner
of
this
propagation
is
taken
up
and
understood
,
1.
To
stand
in
imputation
,
because
that
first
transgression
was
held
as
the
transgression
of
the
whole
nature
of
mankinde
:
For
as
in
the
receiving
of
the
benefits
and
endowments
that
belonged
to
all
mankinde
,
Adam
bore
the
place
and
person
of
all
men
;
so
also
it
was
but
right
and
reason
,
that
he
should
maintain
their
place
,
either
in
their
conservation
by
obedience
,
or
losse
by
disobedience
,
untill
they
were
capable
of
standing
to
,
or
falling
from
their
primitive
condition
in
their
own
persons
.
Herein
he
was
as
it
were
the
Surety
of
all
mankinde
,
so
that
what
he
did
in
this
businesse
,
was
to
be
held
valid
by
all
,
as
done
in
their
names
.
2.
The
second
degree
of
this
Propagation
stands
in
the
derivation
,
or
traduction
of
that
corruption
,
which
by
our
first
transgression
seised
upon
the
person
of
Adam
himself
.
This
corruption
is
usually
called
the
languishing
of
nature
,
the
seed
or
tinder
of
sin
,
the
law
of
our
members
,
the
law
of
the
flesh
,
lust
and
sin
that
dwels
in
us
;
but
most
usually
originall
sin
,
because
it
cleaves
unto
us
even
from
our
first
original
,
and
is
some
way
natural
unto
us
,
to
wit
,
as
in
our
nature
corrupted
;
also
it
is
the
original
of
all
other
sins
:
for
all
actuall
sins
flow
from
this
as
from
their
fountain
.
This
corruption
first
and
principally
consists
in
the
privation
of
original
righteousness
,
the
absence
whereof
,
so
far
as
it
is
penall
,
is
inflicted
by
God
▪
but
as
it
is
a
privation
,
having
the
nature
of
a
fault
,
to
wit
,
the
losse
of
that
rectitude
,
or
right
constitution
,
which
we
should
have
kept
and
preserved
entire
,
it
depends
upon
that
relation
,
that
all
men
have
to
Adam
,
and
to
his
first
sin
.
Now
that
such
corruption
naturally
is
found
in
all
men
,
is
not
onely
proved
from
Scriptures
,
but
seems
also
to
be
confirmed
by
experience
it self
.
Reas.
1.
For
in
all
men
there
appears
a
manifest
perversion
of
our
wils
,
and
inward
appetite
;
as
much
as
spirituall
and
truly
good
things
are
of
no
good
relish
to
all
animall
and
naturall
men
:
but
the
contrary
evils
,
which
of
their
own
nature
have
no
good
rellish
,
seem
to
them
most
sweet
:
Now
as
the
perversion
of
the
sensitive
appetite
doth
denotate
bodily
sicknesse
;
so
the
perversion
of
the
inmost
&
most
spiritual
appetite
,
doth
point
forth
unto
us
sicknesse
that
is
inward
and
in
the
spirit
.
The
same
also
may
be
observed
of
the
perversion
of
the
judgement
and
understanding
,
from
whence
come
so
many
and
shamefull
errours
,
whereby
good
is
esteemed
evill
,
and
evill
good
.
Reas.
2.
It
is
manifest
that
there
is
in
all
men
a
certain
rebellion
of
the
inferiour
and
animall
faculties
and
appetites
against
the
superiour
and
most
spiritual
faculties
of
the
soul
;
which
shews
the
ficknesse
of
the
upper
part
,
as
not
having
strength
enough
to
govern
the
lower
;
and
again
a
disorder
and
confusion
of
the
inferiour
faculties
,
whereby
they
will
not
be
subject
to
their
Superiour
.
For
as
as
every
infirmity
,
debility
and
perturbation
in
the
body
,
so
also
in
the
soul
,
hath
its
cause
of
sicknesse
,
disease
,
or
certain
corruption
from
the
depravation
of
other
parts
.
Reas.
3.
There
may
be
observed
in
all
,
a
certain
natural
crouching
of
our selves
to
things
that
are
below
us
;
and
a
certain
aversion
and
turning
away
from
those
,
that
are
above
us
,
and
for
which
we
were
made
;
so
that
there
are
few
amongst
men
,
that
live
not
more
like
beasts
,
stooping
naturally
to
their
belly-food
,
and
bowing
towards
the
ground
,
than
according
to
the
nature
of
man
whose
body
was
erected
to
look
up
to
heaven
and
seek
after
God
.
Now
as
a
crouching
in
the
constitution
and
fashioning
of
the
body
,
is
a
sign
of
a
bodily
:
sicknesse
;
so
also
this
soul
crouching
of
the
spirit
doth
manifestly
declare
some
foul
sickness
of
the
spirit
.
Reas.
4.
There
appears
manifestly
in
all
men
,
a
certain
insensibleness
from
nature
it self
,
in
discerning
of
things
truly
good
,
and
truly
evill
;
howbeit
there
is
a
far
greater
sweetness
in
true
spiritual
good
things
,
than
in
corporall
;
and
a
far
greater
bitterness
and
sowreness
in
spiritual
,
than
in
carnall
evils
:
Now
this
insensibleness
and
spiritual
blockishnes
is
a
manifest
defect
,
and
vice
cleaving
to
us
from
our
very
original
,
even
as
the
want
of
any
outward
sense
is
a
great
defect
and
fault
of
the
body
.
Reas.
5.
Experience
teatheth
with
how
great
difficulty
and
slowness
men
are
stirred
up
to
things
that
are
truly
good
;
therefore
as
it
is
the
definition
of
a
good
habit
,
that
makes
a
man
ready
and
quick
unto
good
works
;
so
must
it
be
an
evill
and
corrupt
habit
,
whereby
the
contrary
comes
to
passe
;
because
slowly
and
with
difficulty
men
set
themselves
to
any
good
endeavours
.
Reas.
6.
It
is
well
enough
known
to
all
,
that
man
hath
not
the
power
to
do
so
much
good
,
as
he
knows
should
be
done
,
and
as
he
desires
to
doe
:
Wherefore
when
one
hath
not
the
power
to
move
the
members
of
his
body
,
it
is
a
manifest
disease
that
hinders
its
motion
;
so
where
one
hath
not
the
power
to
move
himself
spiritually
,
it
is
a
manifest
spiritual
disease
;
as
when
there
is
difficulty
of
corporal
motion
,
and
one
moves
his
body
with
great
pains
,
it
discovers
a
great
weaknesse
of
his
body
;
even
as
this
other
doth
a
weaknesse
of
the
spirit
.
Use
1.
For
Humiliation
,
by
reason
of
this
misery
.
2.
Of
Exhortation
,
that
we
rest
not
,
till
we
perceive
that
by
the
grace
of
God
we
are
freed
from
this
misery
.
3.
For
Direction
,
that
in
our
Prayers
before
God
;
and
in
all
parts
of
our
care
for
amendment
of
our
life
,
we
may
chiefly
go
about
this
,
that
not
onely
in
our
outward
words
and
works
,
as
being
but
the
rivulets
and
branches
of
our
sin
,
we
be
reformed
;
but
that
in
the
fountain
and
root
of
this
sin
dwelling
in
us
,
we
may
be
cleansed
and
renewed
.
The
Fourth
Lords
Day
.
Ephes.
5.
6.
Let
no
man
deceive
you
with
vain
words
;
for
because
of
these
things
the
wrath
of
God
comes
upon
the
children
of
disobedience
.
IN
these
words
is
contained
an
argument
,
whereby
the
Apostle
labours
to
perswade
all
the
faithfull
,
that
they
may
keep
themselves
from
those
sinnes
,
whereof
he
had
made
mention
a
little
before
.
The
Argument
is
drawn
from
an
adjunct
,
that
follows
upon
sin
,
to
wit
,
the
wrath
of
God
,
of
which
sinnes
are
not
onely
the
antecedents
,
but
also
meritory
causes
,
certainly
procuring
it
,
as
is
intimated
in
these
words
;
For
these
things
:
The
connexion
of
this
effect
with
its
cause
,
is
limited
and
confirmed
.
1.
It
is
limited
by
a
description
of
the
subject
,
wherein
Gods
wrath
doth
alway
pursue
sin
,
in
these
words
;
upon
the
children
of
disobedience
.
2.
It
is
confirmed
by
rejecting
of
all
vain
shifts
,
in
these
words
;
Let
no
man
deceive
you
.
The
Explication
,
by
the
wrath
of
God
.
1.
Is
understood
Gods
vindicative
justice
.
2.
His
will
to
inflict
punishment
according
to
that
justice
.
3.
The
punishment
it self
,
that
is
so
inflicted
.
And
in
this
place
most
properly
the
punishment
is
understood
,
which
in
other
places
is
often
called
death
,
distress
,
severities
,
hot
anger
,
and
the
like
.
This
wrath
of
God
,
is
said
to
come
against
,
or
upon
men
,
because
as
it
were
coming
down
from
Heaven
,
it
suddenly
fals
upon
and
overwhelms
,
and
holds
as
intangled
in
a
net
the
sinners
;
so
that
by
no
means
they
can
escape
it
.
In
the
same
sense
,
that
not
unlike
phrase
is
used
,
Rom.
1.
18.
by
the
expression
of
the
children
of
contumacie
or
stubbornness
,
upon
whom
this
wrath
comes
,
those
sinners
are
understood
,
which
can
by
no
means
be
perswaded
to
leave
their
sins
and
seek
God
by
true
faith
and
repentance
;
where
this
is
to
be
marked
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
turned
both
children
of
incredulity
,
and
children
of
disobedience
;
but
it
agrees
better
to
this
place
,
to
be
turned
children
of
disobedience
and
of
rebellion
;
because
we
read
not
this
phrase
,
the
children
of
saith
,
but
of
obedience
,
1
Pet.
1.
14.
Doct.
1.
Such
mens
condition
is
most
desperate
,
because
they
are
not
onely
sinners
,
but
also
stubborn
in
their
sins
.
It
s
gathered
out
of
these
words
;
Upon
the
children
of
disobedience
or
stubbornnesse
:
So
they
are
named
here
,
as
men
,
whose
condition
is
much
to
be
abhorred
,
and
whose
example
and
company
is
most
to
be
shunned
,
as
appears
from
vers.
7.
be
not
therefore
partakers
,
&c.
Reas.
1.
Because
such
men
serve
a
most
miserable
servitude
to
a
very
base
Master
,
that
is
,
to
sin
:
for
sin
exercises
a
spiritual
Kingly
power
and
dominion
over
them
,
because
they
do
all
that
the
lusts
of
sin
commands
them
;
and
can
by
no
means
be
perswaded
to
shake
off
that
slavish
yoke
;
and
so
much
the
lesse
,
as
they
perceive
that
slavery
,
by
so
much
are
they
the
more
fully
under
its
command
,
because
by
this
means
it
comes
to
passe
,
that
their
very
will
it selfe
,
and
the
spirit
of
their
minde
is
possessed
by
this
slavery
and
oppressed
:
For
as
a
brute
or
a
man
that
comes
neer
to
a
brute
,
serving
some
cruell
Master
,
takes
no
thought
for
that
his
condition
,
because
of
his
stupidity
;
neither
cares
nor
wishes
for
a
better
;
is
a
more
full
and
perfect
slave
,
than
some
free-born
and
free-minded
man
,
who
is
by
force
constrained
to
serve
one
,
but
yet
under
such
servitude
and
force
,
keeps
a
free
minde
▪
even
so
it
fares
in
this
matter
.
Reas.
2.
Because
such
men
are
furthest
off
from
repentance
,
and
so
from
the
kingdome
of
God
,
and
from
salvation
:
For
repentance
doth
most
consist
in
the
turning
of
the
heart
from
sin
to
God
,
by
perswasion
of
the
Word
and
holy
Spirit
:
And
to
this
temper
the
obstinacy
and
unperswasibleness
of
such
men
,
is
flat
opposite
;
who
are
not
onely
not
perswaded
to
turn
to
God
,
but
are
perswaded
to
the
contrary
;
that
such
perswasion
of
converting
is
not
to
be
embraced
or
regarded
;
for
such
are
properly
called
the
children
of
rebellion
or
disobedience
.
As
therefore
those
diseases
are
most
mortal
,
which
admit
of
no
cure
,
and
are
but
the
more
exasperated
,
the
more
they
are
dealt
with
;
even
so
also
is
it
with
such
kinde
of
men
.
Reas.
3.
Because
these
men
do
most
grievously
encrease
their
guilt
in
this
,
that
they
withstand
the
means
,
that
God
hath
sanctified
for
procuring
their
salvation
:
For
while
they
will
not
suffer
themselves
to
be
perswaded
to
that
conversion
unto
Faith
and
Repentance
,
they
directly
fight
against
God
,
and
not
onely
so
,
but
in
this
very
thing
,
that
he
would
,
and
is
some
way
striving
,
as
it
were
,
to
save
them
.
Use
Of
Adm●…nition
;
That
most
of
all
we
be
carefull
of
this
stubbornnesse
or
rebellion
,
which
is
not
onely
to
be
understood
in
common
of
that
con●…umacy
,
whereby
men
refuse
altogether
to
be
converted
;
but
also
specially
,
and
in
every
part
of
obedience
:
For
if
we
perceive
that
God
calls
us
to
this
or
that
special
duty
,
t
is
then
our
part
mainly
to
take
care
,
that
even
in
that
,
we
present
our
hearts
to
God
flexible
and
perswasible
whereunto
we
are
invited
.
Doct.
2.
Upon
the
children
of
disobedience
,
certainly
and
unevitably
the
horrible
wrath
of
God
comes
.
This
is
clear
in
the
Text
without
any
collection
made
from
it
.
That
this
wrath
is
horrible
,
and
altogether
intolerable
,
the
Scripture
every
were
testifies
,
as
Heb.
10.
27.
Apoc.
6.
16
,
17.
and
elswhere
.
And
the
thing
it self
doth
sufficiently
shew
it
,
if
we
consider
Gods
anger
as
to
its
intensness
,
extensness
and
duration
;
as
to
its
intensnesse
,
it
is
called
in
Scripture
a
consuming
fire
,
Heb.
12.
29.
Now
this
fire
of
the
wrath
of
God
consumes
not
lightly
,
or
light
things
onely
as
in
the
superficies
,
but
as
it
is
said
,
Deutro.
32.
22.
Gods
wrath
set
on
fire
will
burn
down
to
the
grave
,
&c.
Nah●…m
1.
6.
Where
there
is
a
most
likely
&
pithy
description
.
By
all
which
descriptions
is
signified
,
that
the
wrath
of
God
doth
throughly
peirce
not
onely
into
the
body
,
but
into
the
soul
and
inward
part
of
the
spirit
,
for
which
reason
in
many
places
of
Scripture
,
it
is
compared
unto
sharpe
arrows
peircing
into
the
heart
its
self
,
and
consuming
the
spirit
and
life
.
As
to
the
extension
;
this
wrath
of
God
contains
in
it
all
sort
of
evils
,
whether
corporal
or
spiritual
;
whether
in
this
life
,
or
at
the
end
of
it
,
and
in
death
,
or
at
death
.
●…ither
belong
those
catalogues
or
inventories
of
curses
,
that
are
found
Deutr.
28.
and
Levit.
26.
3.
As
to
the
duration
,
it
remaineth
upon
impe●…ient
sinners
,
Iohn
▪
3.
36.
not
for
some
short
space
,
but
unto
all
eternity
,
and
without
end
:
For
as
that
obligation
,
whereby
we
are
bound
to
render
God
all
obedienees
without
end
;
so
consequently
the
transgression
whereby
sinners
break
that
obligation
,
is
in
a
manner
infinite
&
without
end
:
so
also
the
punishment
,
which
taketh
away
its
measure
from
the
nature
of
the
transgression
,
will
be
without
end
&
infinite
,
and
that
as
wel
in
the
privation
of
an
infinite
good
,
as
in
the
endles
duration
of
this
privation
or
losse
.
Neither
ought
it
to
seem
strange
,
that
for
a
sin
,
which
is
committed
in
a
short
time
,
an
endlesse
punishment
should
be
inflicted
;
because
equity
its
●…elf
requires
this
,
that
every
one
should
be
deprived
of
that
good
,
of
which
by
his
own
fault
he
hath
turned
from
.
But
every
●…inner
hath
turn'd
himself
away
from
an
endless
good
,
by
a
fault
he
can
never
come
out
of
by
himself
,
and
make
an
end
of
;
and
therefore
it
is
but
reason
,
that
he
be
endlesly
deprived
of
that
good
.
And
moreover
,
because
he
hath
disturbed
that
order
that
God
set
&
appointed
;
it
is
but
ju●…tice
if
he
never
be
freed
from
the
punishment
of
this
fault
,
untill
he
have
repaired
God
his
honor
;
which
an
unrepenting
sinner
can
never
do
unto
eternity
.
It
ought
not
therefore
to
move
any
,
that
sin
,
which
is
but
momentary
,
should
be
punished
eternally
.
Reas.
1.
The
committing
of
it
,
is
as
it
were
a
spiritual
wounding
;
and
yet
a
wounding
,
in
what
●…ort
time
soever
done
,
doth
often
leave
behinde
it
a
wound
of
long
duration
,
and
often
endlesse
and
eternal
death
.
Reas.
2.
The
committing
of
sin
,
is
as
it
were
a
spiritual
fall
,
or
sliding
:
and
yet
the
fall
in
short
time
passed
,
may
be
such
,
that
thereby
for
a
very
long
time
,
or
without
end
,
the
party
may
remain
in
the
depth
or
pit
,
whereinto
he
fell
.
Reas.
3.
The
committing
of
sin
,
is
as
it
were
a
●…ying
with
bands
or
thongs
;
whose
nature
is
,
that
it
may
quickly
be
done
,
and
yet
for
ever
keep
the
party
bound
,
as
long
as
the
bands
themselves
remain
unloosed
,
or
unbroken
.
Reas.
4.
T
is
as
it
were
a
bargain
,
in
which
the
sinner
for
the
enjoyment
or
use
of
some
short
pleasure
,
out
of
a
madnesse
sells
himself
into
slavery
.
Now
from
a
bargain
of
buying
and
selling
,
though
passed
in
a
short
time
,
the
right
is
conveyed
to
the
buyer
for
ever
;
and
the
alienation
is
eternal
or
endlesse
in
its
own
way
.
Reason
1.
It
is
as
it
were
the
putting
out
of
a
lamp
;
for
a
sinner
once
drowning
himself
in
the
●…ilth
of
sin
,
puts
out
as
it
were
the
whole
light
of
his
mind
;
and
a
lamp
once
put
out
,
though
it
be
done
in
a
moment
,
yet
by
vertue
of
that
putting
out
,
remains
of
its
self
endlesly
extinct
and
put
out
.
Use
1.
Of
Condemnation
,
against
such
as
remain
in
their
carnal
security
and
please
themselves
in
this
condition
,
over
which
perpetually
hangs
the
so
horrible
wrath
and
anger
of
God
.
Use
2.
Is
of
Admonition
,
that
with
all
care
above
all
things
else
we
go
about
this
,
to
shew
this
wrath
of
God
,
Matt.
3.
7.
where
also
the
way
to
shun
it
,
is
shewed
to
be
by
repentance
,
verse
8.
And
yet
this
is
not
so
to
be
taken
,
as
if
this
shunning
lay
in
our
repentance
,
as
it
is
our
action
,
and
as
if
that
had
some
vircue
of
freeing
from
the
wrath
of
God
;
for
Christ
alone
is
our
enfranchizer
from
the
wrath
to
come
,
1
Thess.
1.
10.
We
therefore
truly
flee
from
the
wrath
of
God
,
when
we
flie
to
this
mercy
in
Christ
Jesus
by
true
faith
in
him
,
and
repentance
unfained
.
Doct.
3.
All
such
speeches
as
promise
impunity
of
sin
,
and
indempnity
from
the
wrath
of
God
,
are
but
vain
and
seducing
.
This
is
also
cleare
in
the
Text.
Now
that
they
are
vain
,
hence
it
appeareth
,
because
they
are
against
his
decree
,
and
his
will
clearly
revealed
;
and
therefore
can
have
no
solid
truth
in
them
.
And
that
they
are
seducing
,
is
apparent
enough
also
from
the
first
author
of
such
speeches
.
For
the
devill
,
when
he
would
seduce
our
first
Parents
,
promised
them
this
impunity
in
these
words
;
Ye
shall
not
dye
.
The
Fifth
Lords-day
.
Rom.
8.
3.
For
what
the
Law
could
not
doe
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likenesse
of
sinfull
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
.
THe
Apostle
in
this
place
expounds
,
why
the
faithfull
may
be
freed
from
sin
and
death
by
Christ
:
The
reason
is
given
as
it
were
from
the
cause
moving
God
to
this
giving
of
Christ
.
And
this
moving
cause
was
the
needinesse
of
our
want
,
which
appears
in
the
defect
of
power
in
any
other
means
to
produce
such
an
effect
,
as
if
the
Apostle
had
said
;
because
it
was
needfull
for
us
,
to
be
delivered
from
sin
and
death
;
and
yet
this
could
be
effected
by
no
other
means
,
therefore
God
performed
it
by
Christ
.
The
strength
and
necessity
of
this
consequence
depends
upon
the
will
of
God
,
which
tacitly
supposeth
,
that
God
would
not
have
mankinde
fall
,
utterly
to
perish
,
but
to
be
restored
again
.
The
whole
syllogism
or
reason
is
this
.
If
by
no
other
means
faln
men
could
be
restored
,
but
by
Christ
,
then
that
way
was
to
be
taken
,
because
God
would
that
some
way
it
should
be
done
:
but
the
first
is
true
;
and
therefore
also
the
latter
.
The
assumption
is
proved
,
to
wit
,
that
man
could
be
restored
by
no
other
means
;
by
the
most
likely
instance
of
the
law
,
which
once
had
been
of
great
power
,
and
of
force
sufficient
to
bring
man
to
happinesse
:
For
except
Christ
and
the
Gospel
,
never
any
thing
was
given
of
God
to
man
,
that
was
more
perfect
and
divine
than
the
Law
.
That
therefore
which
the
Apostle
says
here
of
the
law
,
hath
the
force
of
such
an
argument
as
this
:
If
by
vertue
of
the
Law
man
could
not
be
restored
,
than
by
no
other
means
could
he
be
but
by
Christ
;
but
the
first
is
true
,
and
therefore
the
latter
also
.
The
Apostle
both
proves
and
expounds
the
Assumption
at
once
,
from
the
reason
or
cause
of
this
defect
or
weakness
of
the
law
,
to
restore
man
;
that
it
is
not
properly
inherent
in
the
law
it self
,
but
in
our
flesh
or
corruption
,
whereby
it
is
,
that
we
cannot
fulfill
the
law
,
that
so
it
might
save
us
;
much
lesse
by
the
Law
rise
up
again
from
Death
to
life
.
Doct.
1.
It
is
the
will
of
God
,
that
miserable
men
may
be
delivered
from
their
misery
,
and
restored
to
life
eternal
.
This
is
here
presupposed
by
the
Apostle
,
as
granted
,
and
is
used
by
him
as
the
ground
of
his
reasoning
.
Reas.
1.
Is
taken
partly
from
Gods
mercy
,
partly
from
his
wisdome
,
partly
from
his
power
,
and
partly
from
the
stability
of
his
decrees
:
from
his
mercy
God
would
relieve
miserable
men
,
therein
to
shew
the
glory
of
his
grace
and
free
mercy
,
as
it
is
called
Ephes.
1.
6.
the
riches
of
his
mercy
,
his
great
love
,
and
the
supereminent
riches
or
treasures
of
his
grace
and
bounty
,
Ephes.
4.
7.
for
unlesse
God
had
helped
miserable
men
,
that
were
all
drown'd
in
sin
and
death
,
he
had
not
accomplished
above
the
half
of
his
goodness
and
bounty
towards
mankind
.
For
that
bounty
that
was
manifested
in
the
creating
of
us
,
was
neither
fully
compleated
in
its
last
perfection
and
end
,
because
no
man
by
it
arrived
to
eternal
happiness
;
neither
was
it
in
its
self
the
greatest
,
the
highest
,
the
fullest
goodness
of
God
;
because
an
higher
,
fuller
,
and
more
surpassing
sort
of
goodness
appeared
in
the
preservation
of
the
elect
Angells
;
and
that
also
is
far
greater
,
which
is
now
revealed
in
the
Gospell
,
and
brings
perfect
salvation
to
mankind
that
is
fallen
.
Now
this
was
most
sitting
,
that
the
goodness
and
mercy
of
God
should
as
well
be
perfected
towards
men
,
as
his
justice
.
From
his
wisdome
God
knew
the
best
way
,
whereby
he
could
conveniently
help
miserable
man
,
and
therefore
it
was
meet
that
his
wisdome
should
be
made
manifest
in
its
effect
.
And
this
is
it
,
which
the
Apostle
every
where
teacheth
,
that
in
this
mystery
of
the
Gospell
there
was
a
wisdome
of
God
,
which
was
kept
up
,
and
hidden
from
all
the
Heathen
;
which
therefore
by
way
of
excellencie
,
he
calls
that
wisdome
of
God
,
into
which
the
Angells
themselves
with
desire
and
wonder
are
said
to
look
,
1
Pet.
1.
12.
For
such
was
our
misery
,
that
not
onely
we
could
not
rise
out
of
it
ourselves
by
our
own
power
;
but
could
not
so
much
as
think
upon
,
or
devise
a
way
or
means
,
whereby
we
might
be
delivered
:
But
this
was
the
proper
work
of
the
wisedome
of
God
himself
conjoyned
with
his
own
mercy
.
From
his
power
also
,
he
had
the
ability
of
helping
and
bringing
to
perfection
therein
,
what
he
would
.
For
so
our
redemption
in
Scripture
is
not
onely
usually
adscribed
to
Gods
grace
and
mercy
,
but
also
to
his
power
.
For
the
highest
power
and
soveraignty
was
required
to
dissolve
the
works
of
the
Devill
,
and
the
bonds
of
death
and
the
grave
,
for
raising
of
dead
men
to
life
again
,
for
guiding
and
protecting
them
so
,
as
they
might
be
brought
to
life
eternal
,
maugre
all
opposition
of
their
enemy
;
and
most
of
all
for
laying
that
ground-stone
of
the
whole
,
and
uniting
the
second
person
of
the
Deity
,
his
own
Son
,
and
the
nature
of
man
,
into
one
Person
.
From
the
immutability
also
of
his
decree
,
it
was
in
some
sort
necessary
for
God
to
procure
their
deliverance
from
death
,
whom
from
eternity
he
had
chosen
,
and
appointed
unto
life
.
Hence
a
twofold
necessity
of
the
restauration
and
liberation
of
mankind
is
rightly
by
some
determined
;
on
our
part
,
the
necessity
of
want
;
on
Gods
part
,
the
necessity
of
his
immutability
.
Use
,
Of
Exhortation
,
that
with
all
admiration
we
behold
and
look
into
this
good
will
of
God
,
and
with
all
thankfulness
as
well
in
our
thoughts
,
as
in
our
speeches
,
all
our
life
time
we
publish
and
praise
it
.
Doct.
2.
The
Law
cannot
deliver
miserable
men
from
their
misery
.
It
is
clear
enough
in
the
Text
;
and
is
grounded
moreover
on
the
following
reasons
;
Reas
1.
Because
the
Law
promiseth
no
good
to
miserable
sinners
,
but
onely
to
just
persons
,
and
such
as
keep
it
.
Reason
2.
Because
in
it self
,
it
hath
no
force
of
taking
away
sin
,
but
onely
of
punishing
it
.
Reas
3.
Because
by
no
sinner
can
it
be
fulfilled
,
and
that
because
of
the
weakness
of
the
flesh
,
or
the
impotency
of
carnall
and
fallen
mankind
,
as
it
is
in
the
Text.
Reas.
4.
Because
though
it
might
be
fulfilled
for
time
to
come
,
yet
by-past
sins
would
take
away
all
hope
of
receiving
the
reward
of
Life
from
the
Law
.
Hence
is
it
that
the
Law
is
called
a
killing
l●…tter
,
and
the
minister
of
death
and
of
condemnation
.
Use
,
Of
Re●…utation
,
against
such
as
put
their
trust
in
their
own
workes
,
and
look
for
salvation
from
their
good
intentions
and
endeavours
:
which
is
the
errour
of
Papists
,
Remonstrants
or
Arminians
,
and
Anabaptists
,
who
cry
up
alwayes
an
honest
life
,
and
good
works
.
Doct.
3.
No
sinner
can
deliver
himself
from
this
misery
.
This
is
thus
gathered
,
because
none
go
above
the
Law
.
For
if
the
Law
cannot
for
the
weakness
of
our
flesh
,
then
neither
can
we
our selves
,
for
the
same
weakness
of
our
flesh
.
Reason
1.
No
debt
can
duly
be
blotted
out
by
the
debtor
;
till
payed
.
Reas.
2.
Because
,
though
any
one
never
augmented
his
first
debt
,
by
sinning
,
yet
should
he
in
all
this
do
no
more
,
but
pay
what
he
owes
,
in
so
doing
;
and
so
could
not
by
that
means
make
satisfaction
for
his
former
transgression
.
Reas.
3.
Because
,
if
man
could
not
preserve
himself
,
nor
did
not
do
it
,
in
that
integrity
wherein
he
was
created
,
it
cannot
reasonably
be
thought
that
now
he
can
recover
it
again
.
Reas.
4.
If
he
could
recover
his
first
integrity
,
he
would
be
as
subject
and
easy
to
lose
it
again
,
as
our
first
Father
was
at
first
.
Use
,
Of
Direction
,
that
we
put
no
confidence
in
our selves
,
nor
in
our
own
strength
,
but
denying
our selves
,
we
depend
altogether
on
Gods
grace
and
mercy
in
Jesus
Christ
.
Doct.
4.
No
meer
creature
in
heaven
,
or
in
earth
,
can
deliver
miserable
men
from
sin
and
death
.
It
followeth
from
the
Text
,
because
no
such
creature
is
above
the
Law
.
Reason
1.
Because
no
external
thing
,
that
is
a
meer
creature
,
hath
in
it self
that
worth
,
that
it
can
be
a
compensation
for
sin
to
Gods
justice
and
truth
,
and
so
a
price
of
redemption
from
death
,
Mat.
16.
26.
Yea
,
not
all
the
world
.
For
that
is
it
that
i●…
hinted
,
1
Pet.
1.
18.
where
all
corruptible
things
,
amongst
the
best
whereof
are
gold
and
silver
and
the
like
,
are
determined
to
be
below
the
redeeming
of
man
.
Reas.
2.
Because
whatsoever
any
meer
creature
,
whether
man
or
Angell
,
can
do
,
ows
all
that
for
its
self
,
and
on
its
own
behalf
.
Reas.
3
Because
if
we
were
redeemed
by
a
meer
creature
,
for
this
very
cause
we
should
become
the
servants
of
that
meer
creature
,
and
that
of
justice
and
gratitude
;
as
we
are
the
servants
of
Christ
our
Redeemer
,
because
our
Redeemer
,
as
is
already
taught
.
But
this
would
be
an
unworthy
thing
,
and
would
infer
a
kind
of
contradiction
to
it self
:
For
seeing
man
before
his
fall
was
not
the
servant
of
any
creature
,
but
of
God
alone
;
if
by
redemption
he
should
become
the
servant
of
any
creature
,
he
should
not
be
redeemed
and
restored
into
that
perfect
liberty
,
from
which
he
fell
;
and
so
though
redeemed
(
as
we
suppose
)
yet
he
should
not
be
properly
redeemed
,
that
is
,
by
redemption
made
free
.
Reas.
4.
The
evills
that
are
to
be
removed
from
us
,
are
greater
than
can
be
taken
away
by
any
meer
creature
;
as
the
wrath
of
God
infinite
and
eternal
,
the
guilt
of
sin
confirmed
by
the
force
of
an
eternal
law
;
the
command
that
sin
and
death
hath
over
us
.
Of
these
that
is
true
which
we
have
,
Luke
10.
21
,
22.
Reas.
5.
The
good
things
to
be
imparted
,
and
before
that
to
be
purchased
,
are
of
greater
worth
,
than
that
they
can
be
communicated
to
us
from
any
meer
creature
;
as
namely
a
righteousness
going
beyond
the
righteousness
of
the
Law
;
and
the
resurrection
as
well
corporal
as
spiritual
;
the
communication
of
the
divine
nature
,
life
eternal
,
and
a
happiness
that
surmounts
that
of
Adam
in
his
innocency
;
that
is
,
a
Kingdome
that
cannot
be
shaken
,
Heb.
11.
last
verse
.
Use.
Of
Instruction
,
that
in
the
business
of
our
salvation
we
turn
away
our
eyes
from
all
creatures
,
and
lift
them
up
above
in
manner
aforesaid
to
the
fountain
of
salvation
.
The
sixth
Lords
day
1
Tim.
3.
16.
And
without
controversy
,
great
is
the
mystery
of
godliness
▪
God
was
manifest
in
the
flesh
,
justified
in
the
Spirit
,
seen
of
Angelis
,
preached
unto
the
Gentiles
,
believed
on
in
the
world
,
received
up
into
glory
.
IN
these
words
is
contained
an
argument
,
whereby
the
Apostle
endeavours
to
stir
up
Timothy
to
procure
diligence
and
care
in
the
Church
of
God
.
It
is
drawn
from
the
object
,
if
we
consider
Timothy's
Ministry
,
which
now
ought
to
be
busied
about
the
greatest
mysteries
,
and
so
to
be
exercised
with
greatest
reverence
,
diligence
,
and
care
:
Or
from
an
adjunct
,
if
the
Church
her self
be
considered
,
that
was
to
be
cared
for
by
Timothy
,
whereof
mention
was
made
in
the
preceding
verse
;
to
wit
,
because
a
matter
of
all
others
,
the
greatest
was
concredited
to
this
Church
,
to
wit
,
the
mystery
of
godliness
;
and
so
Timothy's
greatest
diligence
and
care
ought
to
be
bestowed
upon
the
Church
.
In
these
words
then
properly
is
expounded
the
nature
of
the
Gospell
,
1.
From
its
Genius
,
or
general
notion
,
that
it
is
a
Mystery
;
2.
From
its
end
,
that
it
is
a
mystery
of
godliness
.
3.
From
the
degree
of
its
worth
and
excellency
;
that
it
is
a
great
,
or
noble
mystery
.
4.
From
the
most
certain
and
undoubted
truth
of
all
these
,
in
complexion
and
communication
;
without
controversy
.
And
all
these
are
demonstrated
by
induction
of
the
parts
or
members
,
that
make
up
this
mystery
,
as
the
whole
.
For
seeing
in
every
part
there
is
something
altogether
singular
and
wonderfull
,
it
follows
necessarily
that
the
whole
mystery
is
altogether
admirable
,
and
to
be
stood
amazed
at
.
These
parts
are
they
which
are
contained
in
these
words
;
God
manifested
in
the
flesh
,
&c.
Doct.
1.
Our
Lord
Iesus
Christ
is
true
God
and
true
man
.
This
is
clear
from
the
Text
,
God
manifested
in
the
flesh
;
and
that
he
is
true
God
,
appears
from
the
following
reasons
.
Reas.
1.
From
plain
testimonies
of
this
sort
,
whereby
the
name
of
God
is
simply
and
absolutely
given
unto
Him
in
the
same
manner
altogether
as
unto
the
Father
;
as
in
this
place
,
and
so
Isa.
9.
6.
Ioh.
1.
1.
R●…m.
9.
5.
1
Ioh.
5.
20.
Reas.
2.
From
the
divine
properties
that
are
given
unto
him
,
as
Eternity
,
Ioh
1.
1.
7
5.
Omnipotency
,
Ioh.
3.
21.
Phil.
4
14
and
the
like
.
Reas
3.
From
the
divine
works
whereof
he
is
made
Author
;
as
of
Creatio●…
,
Col.
1.
16.
the
Sustaining
of
all
things
,
Heb.
〈◊〉
.
2.
and
of
all
sorts
of
miracles
.
Reas.
4.
From
the
divine
authority
that
every
where
is
given
to
him
in
Scriptures
,
as
he
gives
authority
to
the
W●…rd
and
Sacraments
,
and
other
divine
Ordinances
.
Reas
5.
From
the
divine
Worship
,
Honour
,
and
adoration
that
is
due
unto
him
,
He●…
.
1.
8.
and
in
other
places
.
Reas.
6.
From
that
efficacie
which
by
his
Ministers
,
through
the
power
of
the
Holy
Ghost
,
he
puts
forth
in
the
Preaching
of
this
his
Doctrine
,
as
it
is
evident
in
our
Text
in
these
words
,
justified
in
the
spirit
,
preached
unto
the
Gentiles
,
and
believed
on
in
the
world
.
That
he
is
true
man
,
from
hence
is
apparent
enough
,
that
he
was
made
like
unto
us
in
all
things
except
in
sin
,
Heb.
4.
15.
Why
our
Mediator
ought
to
be
true
God
.
Reason
1.
Is
that
he
might
be
able
to
sustain
the
weight
of
Gods
wrath
,
and
performe
the
other
divine
duties
,
that
belong
to
the
perfecting
of
our
Redemption
and
Salvation
.
Reas.
2.
That
the
works
of
his
Mediation
,
which
on
our
behalf
he
was
to
perform
,
might
have
divine
vertue
and
worth
from
his
person
.
Why
he
should
be
also
man
;
Reas.
1.
Is
that
he
might
be
fit
to
suffer
and
do
all
those
things
which
were
necessary
for
the
Redemption
of
men
,
and
were
below
the
divine
nature
alone
to
do
or
suffer
.
Reas.
2
Because
without
effusion
of
blood
,
or
death
,
whereof
the
divine
nature
is
not
capable
,
there
could
be
no
remission
nor
redemption
,
Heb.
9.
22.
Reas.
3.
That
the
whole
mystery
as
well
of
our
Redemption
,
as
of
the
deity
it self
might
be
some
way
made
familiar
to
us
,
so
as
to
be
seen
with
our
eyes
,
heard
with
our
ears
,
and
handled
with
our
hands
,
1
Iohn
1.
1
,
2.
Use
1.
Of
Instruction
,
That
we
may
alwayes
keep
a
right
and
pure
belief
about
the
divine
and
humane
nature
of
Christ
,
both
in
our
hearts
,
and
in
our
mouths
or
confessions
.
Use
2.
Of
Comfort
to
all
such
as
are
by
true
faith
ingrafted
into
Christ
;
because
in
him
they
are
advanced
into
a
state
more
than
humane
,
and
are
made
partakers
of
the
divine
nature
,
2
Pet.
1.
4.
Use
3.
Of
Exhortation
,
That
we
may
more
and
more
exercise
our selves
in
the
religious
contemplation
,
and
study
of
this
mystery
;
so
will
that
love
of
God
in
Christ
,
which
shines
forth
in
this
dispensation
of
God
,
confirm
our
hearts
,
that
it
will
powerfully
stir
us
up
unto
all
care
of
thankfulness
for
glorifying
the
name
of
God
and
Christ
.
Doct.
2.
The
nature
of
God
and
the
nature
of
man
were
●…onjoyned
in
Christ
into
one
person
.
This
is
gathered
from
these
words
,
was
made
manifest
in
the
flesh
,
for
thereby
is
signified
the
conjunction
of
the
divine
with
the
humane
nature
,
so
that
God
,
because
not
conspicuous
in
his
divine
nature
,
was
made
manifest
in
his
humane
.
This
communication
in
respect
of
the
divine
nature
,
is
rightly
called
an
Assumption
,
Incarnation
,
Manifestation
in
the
flesh
,
as
in
this
place
.
But
in
respect
of
both
natures
together
,
it
is
called
an
union
personal
,
because
these
two
natures
are
together
united
in
the
same
person
.
In
respect
of
the
humane
nature
,
it
cannot
be
called
an
Assumption
(
actively
understood
,
that
is
an
assuming
,
but
passively
onely
,
that
is
a
being
assumed
)
nor
a
De●…fication
,
because
the
divine
person
existed
from
eternity
,
and
took
unto
himself
and
adjoyned
the
humane
nature
(
not
the
person
)
in
time
,
because
the
humane
nature
assumed
,
did
never
exist
apart
,
and
by
it self
,
and
therefore
never
had
in
it self
the
formal
reason
of
a
person
;
and
therefore
also
it
cannot
be
said
to
have
assumed
the
nature
,
or
person
divine
,
but
onely
to
have
been
assumed
by
it
;
Seeing
actions
are
of
suppositions
or
persons
,
and
not
of
the
nature
:
But
the
divine
person
(
not
the
nature
properly
)
is
said
to
have
assumed
the
humane
nature
,
not
the
person
.
Therefore
the
humane
nature
cannot
so
properly
and
rightly
be
said
to
be
deified
,
as
either
the
divine
nature
or
person
is
said
to
be
incarnate
,
or
made
man
;
for
that
is
equivalent
to
made
flesh
,
which
the
Scripture
often
useth
.
We
read
then
in
this
place
,
and
its
like
that
God
was
made
manifest
,
or
visible
in
the
flesh
,
that
is
,
in
the
nature
of
man
(
for
flesh
there
)
by
a
Synecdoche
signifies
the
whole
nature
of
man
,
as
well
the
soul
as
the
body
,
and
to
the
like
sense
we
read
that
the
Word
was
made
flesh
,
Iohn
1.
14.
But
we
no
where
read
that
flesh
was
made
God
,
or
that
the
flesh
or
humane
nature
was
made
invisible
in
God
;
although
these
things
may
be
said
,
but
not
so
properly
,
nor
so
freely
from
danger
and
abuse
.
But
here
we
must
not
think
,
that
for
the
union
of
the
divine
nature
with
the
humane
,
that
therefore
there
was
any
real
change
properly
produced
or
made
in
the
divine
nature
,
but
relative
and
of
reason
,
or
notional
onely
;
all
the
reall
mutation
being
in
the
humane
nature
onely
.
For
whatsoever
is
mutable
is
imperfect
,
but
the
divine
nature
is
no
wayes
imperfect
.
Therefore
though
the
divine
nature
in
Christ
be
under
another
relation
or
habitude
,
than
before
the
incarnation
;
yet
that
is
for
no
real
change
in
it self
,
but
in
the
humane
nature
assumed
:
As
the
Sun
is
called
illum●…nating
from
his
action
that
he
hath
on
the
ayr
,
which
was
not
before
(
let
us
suppose
this
)
and
yet
the
Sun
is
not
thereby
changed
in
it self
,
but
the
ayr
onely
is
changed
.
In
this
conjunction
,
when
the
flesh
or
humane
nature
is
said
to
have
been
assumed
,
is
so
to
be
understood
,
that
not
onely
the
essence
of
humane
nature
is
assumed
,
and
all
that
necessarily
follow
the
essence
,
but
that
also
were
assumed
all
the
weaknesses
,
qualities
,
and
common
or
universal
defects
(
which
follow
not
from
nature
,
but
from
sin
)
that
are
in
themselves
si●…less
,
and
as
they
are
si●…les
▪
onely
and
penall
;
and
these
onely
are
excepted
that
have
in
them
the
nature
of
sin
,
or
tend
of
themselves
to
sin
.
Reas.
1.
Because
the
mediatory
actions
of
Christ
ought
to
be
both
humane
and
divine
,
and
all
his
actions
are
of
the
person
,
as
of
the
principle
which
acteth
;
though
they
be
of
this
or
of
that
nature
,
as
of
the
principle
whereby
,
or
by
vertue
of
which
they
are
extracted
from
the
person
Therefore
the
divine
and
humane
nature
ought
joyntly
to
subsist
in
one
and
the
same
person
.
Reas.
2.
This
union
of
the
divine
and
humane
nature
ought
to
have
been
most
intimate
,
and
of
all
unions
the
highest
,
because
the
perfection
of
the
person
assuming
,
from
which
the
union
flowed
,
was
absolutely
the
greatest
,
but
the
inwardest
union
with
him
that
could
be
,
was
personal
;
Therefore
also
that
union
of
men
with
God
,
that
flows
from
,
and
depends
upon
this
union
,
is
of
very
great
perfection
,
though
not
personal
.
Therefore
next
unto
the
unity
of
the
three
persons
in
one
divine
nature
,
there
is
no
other
union
of
more
things
,
more
in
ward
and
perfect
,
than
is
this
of
two
natures
in
one
person
,
in
Christ
.
Reas.
3.
The
essential
worth
of
the
mediatory
obedience
and
passion
of
Christ
,
which
properly
agreed
to
him
,
according
to
the
humane
nature
,
ought
to
have
been
also
in
some
kinde
divine
;
but
that
divinity
of
worth
is
derived
from
the
person
,
or
this
union
;
as
the
esteem
of
all
the
actions
and
passions
depends
upon
the
person
;
and
therefore
the
humane
nature
ought
to
have
subsisted
,
and
been
sustained
in
the
nature
or
person
divine
.
Use
1.
Of
Instruction
,
for
directing
and
establishing
our
Faith
,
about
the
person
of
Christ
,
that
we
may
neither
here
imagine
confusion
of
the
natures
,
nor
multiplication
of
the
Persons
in
any
sort
;
but
the
union
onely
of
two
natures
into
one
and
a
single
person
,
to
wit
,
the
second
person
of
the
Trinity
,
which
is
the
primary
principle
of
Christian
Faith
.
Use
2.
Of
Direction
,
that
in
seeking
union
and
communion
with
God
,
wherein
our
whole
happinesse
doth
consist
,
we
wholly
adheere
to
Christ
above
;
because
there
alone
we
have
the
certain
and
manifest
foundation
of
this
union
between
God
and
men
,
so
that
in
this
very
respect
Christ
may
no
lesse
truly
be
called
the
way
,
than
the
truth
,
and
the
life
;
because
as
he
hath
the
truest
and
highest
union
of
man
with
God
;
so
is
he
the
way
because
of
this
union
,
whereby
we
may
come
to
the
beatifical
union
,
which
is
our
eternal
life
.
Doct.
3.
This
of
the
divine
and
humane
nature
in
Christ
,
is
a
mysterie
most
divine
.
It
is
called
a
mystery
,
1.
As
it
contains
in
it self
that
divine
wisdome
of
highest
and
rarest
price
,
or
that
treasure
of
wisdome
,
1
Cor.
2.
6
,
7.
2
Cor.
4.
v.
7.
2.
Because
this
wisdome
is
a
thing
hidden
and
remote
,
not
onely
from
humane
sense
,
but
also
from
our
understanding
and
comprehension
.
1.
Cor.
2.
7.
8
,
9
,
10.
it
is
called
a
depth
for
this
cause
;
so
also
Eph.
3.
8
,
9.
And
it
is
called
hidden
or
secret
,
1.
because
it
was
not
possible
for
the
wit
of
man
or
Angels
to
have
so
much
as
thought
upon
,
or
devised
such
a
means
of
Redemption
and
Salvation
,
much
lesse
to
have
gone
through
with
it
.
2.
Because
it
was
not
revealed
to
the
Church
her self
for
many
ages
,
but
under
a
certain
vaile
,
and
sparingly
.
3.
Because
by
our selves
now
in
the
light
of
greatest
revelation
,
it
is
not
understood
but
very
imperfectly
,
and
in
the
least
part
of
it
.
1
Cor.
13.
12.
in
part
;
a
little
but
in
comparison
of
the
whole
;
as
in
a
glasse
,
and
like
a
riddle
,
do
we
know
here
,
for
the
darkening
and
lessening
of
our
knowledge
by
sin
,
which
is
signified
by
these
phrases
.
The
Reason
why
this
wisdome
is
not
fuller
comprehended
,
is
not
in
the
darknesse
of
Scripture
,
as
some
blasphemously
will
have
it
:
but
partly
in
the
depth
of
the
thing
it self
,
and
partly
in
the
blindnesse
of
our
minds
;
2
Cor.
4
,
4.
unto
the
depth
of
the
thing
it self
belongs
this
,
that
in
Christs
person
highest
power
with
lowest
weaknes
;
greatest
glory
with
greatest
humility
,
highest
justice
with
highest
mercy
,
eternity
with
novelty
of
being
,
agree
together
,
and
abide
in
one
subject
.
Use
Of
Admonition
,
that
we
suffer
not
the
nature
of
our
Faith
to
be
troubled
in
any
sort
with
vain
speculation
of
humane
reason
,
whereby
this
mystery
is
wont
to
be
opposed
:
For
though
it
hath
nothing
in
it
contrary
to
reason
;
yet
it
contains
many
things
above
reason
,
and
the
capacity
of
the
minde
of
man
:
otherwayes
it
would
not
be
a
great
mystery
,
as
here
it
is
called
,
but
the
vulgar
and
common
verity
.
Use
2.
Of
Exhortation
,
that
we
may
seek
from
God
the
spirit
of
wisdome
and
of
revelation
in
the
acknowledging
of
him
,
that
the
eyes
of
our
minds
being
enlightned
,
we
may
perceive
so
much
of
this
mystery
as
is
needfull
for
us
unto
salvation
,
and
glorifying
of
Gods
name
as
it
requires
,
Ephes.
1.
vers.
17.
18.
Use
3.
Is
of
special
Admonition
,
to
the
Ministers
of
the
Word
chiefly
,
that
with
all
reverence
and
religious
faithfulnesse
,
they
behave
themselves
in
their
charge
,
because
they
are
called
to
this
,
to
be
Stewards
of
this
great
mystery
,
1
Cor.
4.
1.
where
this
reverence
and
fidelity
are
pointed
out
to
them
.
Doct.
4.
All
true
godlinesse
depends
on
the
beliefe
of
this
mystery
,
so
that
there
is
no
true
and
solid
or
sound
godliness
without
this
beliefe
:
neither
can
this
belief
be
true
and
solid
▪
unlesse
it
have
also
true
godlinesse
joyned
with
it
.
This
is
gathered
from
that
title
;
the
mystery
of
godlinesse
:
because
godliness
both
riseth
up
to
this
Faith
,
and
floweth
down
from
it
.
This
most
practical
doctrine
,
is
the
generall
use
of
all
the
rest
that
went
before
.
Reas.
1.
Because
in
this
mystery
appears
Gods
greatest
goodnesse
,
grace
,
mercy
and
love
;
which
if
they
be
rightly
taken
up
,
cannot
but
stir
up
our
mindes
unto
care
and
zeale
of
honouring
,
loving
and
adhearing
to
God
,
and
pleasing
him
in
all
things
,
wherein
he
hath
shown
us
,
that
true
godlinesse
consists
.
Reas.
2.
In
this
mystery
is
contained
both
the
merits
and
efficacy
or
power
,
by
vertue
whereof
men
are
regenerated
,
that
they
may
live
acceptably
to
God
and
Christ
;
that
is
,
godlily
.
Reas.
3.
Because
in
Christ
we
have
the
perfectest
pattern
of
all
godlinesse
,
and
with
all
the
perfectest
doctrine
,
which
is
called
the
doctrine
of
godlinesse
,
or
according
to
godlinesse
.
Use
The
use
of
Reproof
,
against
such
as
professe
the
faith
of
this
great
mystery
,
but
in
the
mean
time
most
foully
prophane
it
,
and
make
it
to
be
blasphemed
through
their
impiety
.
The
seventh
Lords
day
Acts
16.
vers.
31.
And
they
said
,
believe
on
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
and
thine
house
.
IN
this
Text
is
contain'd
Paul
and
Silas
their
answer
to
the
question
proposed
by
the
Jailor
concerning
the
way
how
to
be
saved
;
wherein
these
two
things
are
proposed
:
1.
An
act
absolutely
necessary
for
attaining
of
salvation
,
to
wit
,
that
of
Faith
,
believe
,
say
they
:
and
this
act
is
declared
by
its
proper
object
,
our
Lord
Iesus
Christ
.
2.
The
effect
,
that
is
certainly
to
follow
upon
this
act
,
is
set
down
,
and
that
is
the
salvation
of
him
,
that
believeth
.
Doct.
1.
All
are
not
saved
by
Christ
,
but
such
onely
as
are
united
or
grafted
into
Christ
by
Faith
.
It
is
gathered
from
this
Text
;
in
that
one
carefull
how
to
be
saved
,
is
sent
to
Christ
,
to
believe
in
him
,
and
so
to
have
union
with
him
by
this
belief
,
that
he
may
be
saved
.
Reas.
1.
Because
although
there
be
sufficiency
enough
in
Christ
,
and
in
abundance
,
to
save
all
,
and
any
man
;
yet
this
sufficiency
is
not
reduced
to
efficiency
or
into
act
,
unlesse
a
due
application
be
〈◊〉
▪
as
neither
meat
nourisheth
,
nor
physick
cureth
,
nor
cloth
covereth
,
nor
silver
maketh
rich
,
unlesse
they
be
rightly
applyed
tothe
party
to
be
nourished
,
cured
,
clothed
and
made
rich
:
so
it
is
in
this
businesse
.
Reas.
●…
.
As
the
first
Adam
neither
received
,
nor
lost
his
righteousnesse
,
and
life
,
but
for
such
,
as
were
some
way
,
that
is
,
vertually
in
him
,
and
afterwards
actually
descended
from
him
,
or
were
in
union
of
the
same
blood
with
him
:
so
also
the
second
Adam
Christ
restores
not
righteousnesse
and
life
,
but
unto
such
as
are
in
him
,
to
wit
,
ingrafted
by
Faith
,
and
adhear
unto
him
by
the
union
of
one
and
the
same
spirit
.
Hence
it
is
,
that
effectuall
vocation
,
whereby
this
application
of
Christ
,
or
this
conjunction
with
him
,
is
brought
to
passe
,
doth
in
order
go
before
,
not
onely
our
glorification
and
salvation
,
but
also
justification
and
all
sound
consolation
,
that
we
have
concerning
salvation
.
Use
Of
Admonition
,
that
we
may
chiefly
care
for
and
go
about
this
,
that
we
may
both
be
and
remain
in
Christ
,
and
live
in
him
;
because
without
this
union
with
him
,
we
cannot
come
to
be
saved
.
The
signe
or
mark
,
whereby
we
know
,
that
is
ordinarily
,
or
according
to
the
order
of
means
appointed
,
that
this
or
that
man
is
in
Christ
,
is
this
,
if
drawing
vertue
from
Christ
,
as
a
branch
drawing
spirituall
●…ap
from
the
stock
,
he
hath
care
to
bring
forth
fruits
to
him
and
in
him
,
Iohn
15.
verse
〈◊〉
,
4.
Doct.
2.
Faith
is
the
tye
whereby
we
are
first
united
to
Christ
,
and
ingrafted
into
him
.
This
Doctrine
is
couched
in
the
Text
,
in
the
word
believe
:
for
there
are
three
tyes
of
Union
,
whereof
there
is
need
in
our
conjunction
with
God
,
and
Christ
;
the
Spirit
,
Faith
and
Love
.
The
Spirit
is
that
tye
,
whereby
Christ
layeth
hold
upon
us
,
and
tyeth
us
to
himself
.
Faith
,
is
that
tye
whereby
we
lay
hold
upon
Christ
,
and
apply
him
to
our selves
,
and
is
alway
the
effect
of
the
spirit
in
some
measure
.
Love
,
is
the
band
of
perfection
,
whereby
we
wholly
give
over
our selves
to
Christ
,
and
consecrate
our selves
to
his
will
,
and
is
the
effect
of
both
the
former
:
Amongst
these
,
Faith
is
the
first
bond
by
which
we
lay
hold
on
Christ
.
For
though
it
follow
the
operation
of
the
Spirit
,
as
its
effect
,
in
that
respect
,
it
is
called
the
gift
of
God
,
and
the
gift
of
the
Spirit
of
God
;
yet
it
goes
before
both
Love
and
Hope
that
are
saving
.
Reas.
1.
Because
the
proper
nature
of
Faith
is
,
to
be
a
spiritual
hand
,
whereby
we
lay
hold
on
,
and
receive
that
good
,
that
is
needfull
to
us
for
salvation
,
Iohn
1.
12.
where
to
believe
is
meant
to
receive
,
that
the
true
office
and
nature
of
Faith
may
be
se●…
forth
.
Reas.
2.
Because
a
Faith
receiving
Christ
,
doth
also
receive
life
in
Christ
,
and
Faith
is
the
principle
of
our
spiritual
life
,
according
to
that
of
the
Apostle
,
The
just
shall
live
by
Faith
.
3.
Because
Christ
is
not
proposed
unto
us
to
salvation
,
but
in
the
promise
of
the
Gospel
;
and
the
proper
and
immediate
end
and
fruit
of
this
proposal
,
is
to
make
Faith
,
or
to
gain
belief
;
and
so
the
first
receiving
as
well
of
the
promise
,
as
of
the
thing
where
about
the
promise
is
,
is
by
Faith
.
Use
Of
Direction
,
and
that
such
,
as
upon
another
occasion
the
Apostle
hath
Eph.
6.
16.
to
wit
,
that
above
all
things
we
be
carefull
to
acquire
,
keep
,
and
increase
true
Faith
.
Doct.
3.
The
adequate
object
of
Faith
,
as
it
justifies
,
is
Iesus
Christ
,
as
offered
in
the
Gospell
for
righteousness
and
life
;
or
the
mercie
of
God
in
and
through
Iesus
Christ
thus
offered
.
It
is
evident
in
the
Text.
The
explication
is
,
that
although
with
our
understanding
we
ought
to
assent
to
all
things
that
are
contain'd
in
the
word
of
God
;
and
especially
to
those
that
are
contained
in
the
promises
of
the
Gospel
;
yet
the
power
of
justifying
us
doth
proceed
from
no
other
object
,
but
from
Christ
alone
:
And
so
Faith
,
though
it
look
at
other
objects
also
,
yet
it
justifies
not
,
nor
absolves
from
guilt
of
sin
and
death
,
but
as
it
looks
at
Christ
alone
,
as
offered
us
to
that
end
.
Reason
1.
Because
Christ
alone
is
our
Righteousness
and
Redemption
;
but
our
justification
consists
in
the
application
of
this
Righteousnesse
and
Redemption
;
Therefore
Faith
in
that
respect
justifies
,
as
it
lookes
at
Christ
and
applieth
him
.
Reas.
2.
Because
if
all
other
things
revealed
in
Scriptures
,
and
to
be
believed
by
us
,
belonged
to
our
justification
,
as
objects
of
justifying
faith
;
then
not
onely
the
belief
of
the
creation
would
justify
us
,
but
also
the
belief
of
mans
falling
into
sin
,
and
of
being
dead
therein
:
And
so
Faith
about
sin
and
death
should
as
well
justifie
us
,
as
Faith
in
Christ
.
Reas.
3.
Unless
Christ
be
looked
upon
by
Faith
,
Faith
hath
nothing
in
it
,
why
it
should
more
justifie
us
,
than
any
other
vertue
,
or
grace
and
gift
of
God
,
as
charity
,
temperance
,
and
the
like
.
Use
1.
Is
of
Refutation
,
against
such
as
attribute
justification
to
Faith
,
as
it
is
an
act
and
part
of
our
obedience
,
as
a
condition
required
of
God
.
For
thus
the
strength
and
life
of
justifying
Faith
is
destroyed
,
and
Christ
is
robbed
of
his
glory
,
and
the
consciences
of
Christians
of
their
solid
comfort
and
tranquility
of
minde
.
Use
2.
Is
of
Direction
,
that
we
may
alwayes
set
the
the
eye
of
our
faith
directly
upon
Christ
,
or
on
the
grace
and
mercy
of
God
in
him
,
that
so
we
may
from
him
draw
Righteousness
and
Salvation
.
Doct.
4.
Iustifying
&
saving
faith
consists
not
properly
in
any
knowledge
,
but
in
certain
,
solid
or
sound
affiance
or
trust
.
Justifying
Faith
is
an
act
and
fruit
of
the
experience
of
Faith
;
and
not
the
first
affiance
and
trust
,
that
justifies
.
Our
Doctrine
is
hence
gathered
,
in
that
the
object
of
Faith
in
this
place
,
is
no
intellectual
or
logical
truth
,
as
such
;
but
some
good
,
as
the
object
of
the
practical
mind
&
of
preelection
,
viz.
the
means
of
salvation
,
which
is
a
single
or
incomplex
terme
(
as
Logicians
call
it
)
in
these
words
;
on
the
Lord
Iesus
Christ
;
where
not
any
thing
of
or
about
Christ
,
but
Christ
himself
is
the
object
.
Next
,
because
Faith
is
said
to
be
busied
about
this
object
,
as
about
a
prop
or
stay
;
so
that
the
heart
of
a
man
otherwise
destitute
of
all
help
,
and
about
to
run
into
despair
,
casts
it self
upon
Christ
,
as
a
stay
,
that
by
him
it
may
be
sustained
and
upheld
;
which
is
intimated
by
this
phrase
,
believe
in
our
Lord
Iesus
Christ
.
By
affiance
,
we
understand
not
any
assent
or
act
of
the
understanding
about
logical
truth
,
or
affirmation
,
or
negation
;
nor
yet
properly
the
confident
expectation
of
the
will
,
which
is
assigned
to
our
hope
,
and
confidence
therein
contained
,
or
from
thence
arising
;
but
that
act
of
the
will
or
heart
,
which
properly
is
called
e●…ection
or
choyse
:
whereby
we
rely
upon
Christ
,
repose
and
rest
on
him
,
and
adhere
to
him
,
as
a
fit
and
sufficient
Mediator
,
by
whom
we
may
be
saved
.
By
this
affiance
we
are
said
every
where
in
the
Old
Testament
to
be
united
or
joyned
to
God
,
as
Isa.
48.
2.
&
50.
10.
And
by
this
affiance
properly
we
come
unto
Christ
,
Ioh.
6.
and
are
said
to
receive
Christ
,
Ioh.
1.
12.
which
things
cannot
be
affirmed
of
any
complex
knowledge
,
or
assent
of
the
understanding
,
whether
general
or
special
.
It
is
true
,
that
such
a
knowledge
,
on
the
behalf
of
such
as
belong
to
Christ
,
is
a
necessary
antecedent
,
and
the
cause
of
this
faith
,
and
affiance
that
justifies
;
and
so
in
that
respect
,
it
hath
the
title
of
this
faith
as
well
in
Scriptures
,
as
in
commn
discourse
:
But
yet
when
Faith
is
considered
precisely
as
it
justifies
and
saves
,
then
it
is
understood
either
as
an
act
or
as
a
disposition
of
the
will
or
heart
,
which
followes
the
foresaid
knowledge
,
and
for
the
begetting
whereof
that
knowledge
doth
serve
.
From
this
affiance
if
it
be
lively
and
vigorous
,
and
joyned
with
fitting
knowledge
,
there
followes
a
certain
perswasion
of
remission
of
our
sins
;
and
therefore
true
Faith
useth
often
to
be
described
by
this
perswasion
;
especially
when
the
controversy
is
with
Papists
,
who
oppose
this
perswasion
,
as
a
vain
presumption
.
Yet
this
perswasion
is
not
properly
justifying
faith
,
but
an
act
of
hope
and
experience
(
rather
a
fruit
)
in
him
,
who
already
is
justified
.
It
is
also
such
an
act
,
that
for
some
time
may
be
wanting
,
where
yet
true
justifying
faith
is
,
though
insirm
,
as
experience
in
the
godly
teacheth
;
and
therefore
it
ought
not
to
be
proposed
in
the
essence
and
definition
of
justifying
Faith
,
least
so
the
weak
consciences
of
some
believers
should
thence
be
heavily
troubled
,
as
if
they
had
not
tru
faith
,
when
they
feel
themselves
to
have
no
such
certain
perswasion
of
the
remission
of
their
sins
.
It
will
appear
then
to
any
rightly
weighing
all
things
,
that
justifying
Faith
,
as
such
,
is
properly
,
the
affiance
of
the
hear
,
not
any
complex
knowledge
,
or
judgement
of
the
understanding
.
Reason
1.
Because
nothing
in
the
whole
Gospell
is
promised
to
any
that
hath
yet
no
affiance
or
trust
in
Christ
;
before
this
affiance
therefore
,
nothing
can
be
known
,
that
hath
the
vertue
to
justify
,
until
it
be
trusted
on
;
and
therefore
no
knowledge
going
before
this
faith
of
affiance
,
can
justify
.
Reas.
2.
We
cannot
conceive
any
knowledge
before
this
affiance
,
which
is
not
found
sometimes
in
such
as
are
not
justified
:
As
for
example
,
such
as
have
a
spirit
of
illumination
and
light
,
but
not
of
regeneration
;
and
therefore
fall
away
afterwards
from
that
glory
,
which
inseparably
followes
justification
,
sinning
against
the
Holy
Ghost
.
Reas.
3
Because
in
every
part
of
Religion
,
and
so
in
Faith
also
,
these
two
things
are
distinguished
;
to
wit
,
to
know
and
to
do
.
To
know
what
is
to
be
believed
,
and
what
all
ought
to
believe
;
and
to
give
assent
to
truthes
that
are
to
be
believed
,
is
not
yet
to
do
that
which
believing
imports
,
and
is
the
proper
obedience
of
Faith
it self
,
which
is
the
root
of
all
other
obedience
,
and
therefore
joyntly
to
be
understood
under
this
,
as
both
comes
from
Faith
,
Rom.
1.
5.
And
in
very
truth
such
is
the
formal
reason
of
obedience
in
true
Faith
,
that
under
this
name
and
nature
it
ought
to
be
referred
unto
the
will
properly
,
because
it
is
the
part
of
the
will
,
and
not
of
the
understanding
,
to
obey
.
Reas.
4
Because
by
this
act
of
the
will
,
we
have
an
inward
union
with
God
in
Christ
,
even
as
amongst
men
there
is
a
greater
conjunction
,
by
a
constant
inclination
,
and
affection
of
the
will
,
than
by
the
judgement
of
the
intellect
.
Reas.
5.
Because
the
act
of
faith
is
such
,
that
by
it
we
cast
our selves
wholly
upon
Christ
,
or
upon
the
mercy
of
God
in
Christ
.
But
the
act
of
the
understanding
properly
and
immediately
doth
not
transfer
the
whole
man
,
but
the
act
of
the
will
,
which
alone
therefore
properly
is
called
the
act
of
the
whole
man
:
Nor
can
it
be
heer
answered
that
Faith
is
an
aggregate
thing
.
consisting
partly
of
knowledge
,
and
partly
of
affiance
;
because
unto
such
aggregate
things
,
single
and
distinct
operations
can
not
be
attributed
,
as
are
attributed
unto
Faith
.
For
example
,
the
health
of
the
whole
body
,
hath
no
distinct
operation
,
but
is
conceived
as
a
single
thing
,
extends
it self
alike
to
soundness
of
all
,
and
of
every
part
;
and
as
holiness
,
as
it
is
in
this
,
or
that
virtue
,
hath
no
distinct
and
single
operation
.
Moreover
,
no
more
reason
can
be
given
why
knowledge
&
affiance
should
make
up
one
aggregate
thing
,
than
knowledge
and
hope
,
or
knowledge
and
love
,
or
than
knowledge
and
justice
or
temperance
.
Besides
all
this
,
however
knowledge
be
aggregated
with
true
Faith
,
yet
because
a
great
part
of
this
knowledge
which
goes
before
affiance
,
is
found
also
in
the
Devills
themselves
,
neither
yet
can
any
knowledge
be
shewn
that
goes
before
affiance
,
which
is
not
found
in
some
unregenerate
persons
;
no
reason
admits
,
that
this
knowledge
should
be
an
essential
part
of
Faith
,
and
of
the
spiritual
life
,
because
it
is
found
in
them
that
have
no
part
of
spiritual
life
.
Use.
Is
of
Exhortation
,
against
Papists
,
and
others
,
who
know
nor
acknowledge
no
other
faith
,
but
knowledge
,
and
a
certain
material
assent
,
which
yet
may
may
consist
with
greatest
diffidence
,
and
most
wretched
desperation
.
Use
2.
Is
of
Direction
,
that
we
may
enquire
of
the
knowledge
of
the
truth
,
which
is
necessary
for
us
unto
Faith
,
and
to
Salvation
;
and
that
we
be
wary
that
we
rest
not
on
any
bare
knowledge
;
but
then
think
we
have
true
Faith
onely
,
when
according
to
the
knowledge
of
the
truth
,
we
rely
upon
Christ
with
our
whole
heart
for
salvation
,
to
be
obtayned
by
him
alone
.
Use
3.
Is
of
Consolation
,
to
those
who
with
all
their
heart
strive
to
rest
upon
Christ
,
and
yet
cannot
for
a
time
,
or
presently
and
certainly
perswade
themselves
,
That
God
is
reconciled
unto
th●…m
,
for
such
have
true
Faith
,
though
weak
.
For
this
certainty
of
perswasion
,
is
the
effect
of
a
more
strong
and
perfect
Faith
,
whereunto
also
in
their
own
time
such
believers
shall
be
brought
.
A
Question
is
here
propounded
;
By
what
means
is
such
a
Faith
begotten
,
and
promoted
in
our
hearts
?
Answer
.
This
Faith
is
properly
begotten
in
us
by
the
Holy
Ghost
,
through
the
Ministry
and
Preaching
of
the
Gospell
,
because
Faith
is
above
nature
,
while
we
believe
these
things
that
surmount
all
reason
,
and
are
lifted
up
above
our selves
by
Faith
,
as
the
Apostle
saith
,
that
Abraham
hoped
above
hope
,
that
is
,
beyond
humane
,
natural
,
and
ordinary
hope
;
so
also
they
that
truly
believe
,
believe
beyond
belief
,
or
above
belief
.
It
is
begotten
in
us
by
the
Gospell
,
because
in
the
promises
of
the
Gospell
Christ
is
offered
and
exhibited
to
us
;
and
the
efficacy
or
power
of
the
Holy
Ghost
accompanieth
the
preaching
of
the
holy
Gospell
.
Now
from
these
things
it
followeth
,
that
such
have
not
true
Faith
,
who
either
believe
nothing
above
what
is
natural
,
or
in
a
supernaturall
way
,
or
else
have
not
their
Faith
from
the
Gospell
and
word
of
God
.
Doct.
5.
Such
as
truly
believe
in
Christ
,
may
and
ought
to
be
sure
of
their
salvation
.
This
is
gathered
from
the
connexion
between
the
antecedent
and
consequent
,
in
the
Text
;
believe
and
thou
shalt
be
saved
.
For
as
particular
men
while
they
remain
in
their
particular
sins
may
be
assured
,
that
for
that
time
they
are
subject
to
the
curse
of
God
;
so
may
some
believers
be
particularly
assured
,
that
they
are
partakers
of
eternal
blessing
and
salvation
.
For
as
that
other
assurance
of
the
curse
,
comes
from
the
Law
towards
impenitent
sinners
,
or
breakers
of
it
;
so
this
other
assurance
of
the
blessing
,
comes
to
repenting
and
believing
sinners
,
through
the
promises
of
the
Gospell
.
The
whole
order
therefore
of
this
consolation
,
whereby
we
may
be
certain
of
salvation
,
is
as
followeth
;
in
such
a
Syllogism
(
wherein
both
will
and
understanding
have
their
parts
)
whereof
the
proposition
stands
in
the
assent
of
the
understanding
,
and
makes
up
a
dogmatical
Faith
.
The
assumption
is
not
principally
in
the
compounding
understanding
,
but
in
the
single
apprehension
and
will
,
so
as
to
make
it
true
and
of
force
to
infer
the
certainty
in
the
conclusion
;
which
the
heart
doth
by
this
act
of
affiance
,
that
being
the
property
of
justifying
Faith
,
and
thus
existing
in
the
heart
.
The
conclusion
is
also
principally
&
ultimately
in
the
single
apprehension
and
will
,
or
in
the
heart
,
by
the
grace
of
hope
;
and
both
it
,
and
the
experimental
reflexion
joyn'd
with
it
(
which
is
in
the
understanding
,
and
the
other
also
,
by
this
reflexion
)
are
the
effects
of
the
experimental
knowledge
and
reflexion
of
our
understanding
,
in
the
assumption
upon
the
true
existence
of
the
single
term
in
the
heart
or
will
,
which
bears
the
whole
burthen
of
the
assurance
.
Use
,
Is
of
great
Consolation
to
believers
,
whereof
they
are
Sacrilegiously
robbed
by
Papists
and
all
such
,
who
impugne
this
certainty
of
salvation
.
The
eighth
Lords
day
.
Mat.
28.
19.
Go
ye
therefore
,
and
teach
all
Nations
,
baptising
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
IN
this
verse
is
contained
that
principal
command
,
which
Christ
left
to
his
Apostles
and
Ministers
;
and
it
consists
of
two
parts
;
whereof
,
in
the
first
,
the
preaching
of
the
Word
;
and
in
the
other
,
the
administration
of
the
Sacraments
is
commanded
.
The
chief
scope
of
both
parts
is
shewed
in
the
last
words
;
to
wit
,
That
men
may
be
taught
and
confirmed
in
the
true
faith
and
obedience
of
the
Father
,
Son
,
and
Holy
Ghost
.
From
this
place
was
the
Creed
taken
and
framed
,
which
is
called
the
Apostles
Creed
▪
but
as
to
the
foundation
of
it
in
these
words
,
not
first
taught
by
the
Apostles
,
but
to
the
Apostles
by
Christ
himself
,
at
that
very
time
,
when
he
spake
those
words
:
2.
By
the
Apostles
at
the
command
of
Christ
to
all
Christians
,
for
a
rule
of
Faith
,
and
a
badge
,
whereby
Christians
should
be
discovered
▪
as
well
fro●…
Heathens
,
as
from
Jews
and
other
Sects
.
Nor
was
there
any
other
or
longer
Creed
than
this
,
contained
in
the
words
of
our
Lord
,
in
the
times
of
the
Apostles
,
and
of
the
Church
that
next
followed
their
times
.
But
afterwards
diverse
Heresies
laid
a
necessity
upon
the
Church
of
adding
diverse
articles
to
this
Creed
,
not
that
they
should
be
new
additions
to
the
old
Faith
,
but
needfull
explications
of
the
same
.
Hence
it
is
,
that
all
things
that
are
now
contained
in
the
Creed
,
are
referred
unto
these
three
heads
,
which
are
set
down
in
these
words
;
viz.
either
unto
the
Father
,
or
the
Sonne
,
or
the
Holy
Ghost
.
Doct.
1.
Though
God
be
one
in
essence
onely
,
yet
is
he
three
in
persons
;
the
Fathe●…
,
the
Son
,
and
the
Holy
Spirit
.
Reas.
1.
Because
in
this
place
Faith
is
presupposed
,
and
prerequired
,
for
baptising
one
of
age
,
whereby
he
believeth
in
the
Father
,
Son
,
and
Holy
Ghost
,
and
this
same
Faith
,
is
as
it
were
sealed
by
Baptism
,
as
with
a
seal
;
and
the
open
profession
of
this
Faith
is
solemnised
by
this
Badge
,
or
Confession
,
and
Creed
,
that
our
Lord
himself
taught
,
and
gave
in
command
.
And
these
things
were
not
done
for
once
,
or
in
a
temporary
way
,
but
by
an
unchangeable
Institution
,
and
perpetual
Covenant
,
they
were
delivered
to
the
Church
to
be
observed
through
all
ages
,
as
necessary
foundations
of
salvation
.
The
consequence
of
this
argument
hath
certainty
and
confirmation
from
thence
,
in
that
divine
Faith
and
spiritual
neither
ought●…
,
nor
is
any
where
used
in
Scripture
to
be
directed
to
any
creature
,
but
to
God
alone
.
Reas.
2.
Because
one
and
the
self-same
authority
and
power
is
attributed
to
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
For
when
the
Word
is
preached
and
Baptism
administred
,
not
onely
in
the
name
of
the
Father
,
but
likewise
also
of
the
Son
,
and
of
the
Holy
Ghost
;
It
is
manifestly
shewed
,
that
by
the
authority
and
power
of
this
most
holy
Trinity
,
Baptisme
with
other
the
like
sacred
Institutions
,
were
delivered
to
the
Church
;
and
that
for
the
same
authority
they
are
by
all
men
to
be
received
and
acknowledged
,
with
religious
subjection
of
soules
and
consciences
thereto
.
The
reason
of
this
consequence
is
,
because
however
supplication
useth
to
be
made
in
some
parties
name
,
without
respect
had
to
his
authority
,
and
power
,
and
with
respect
onely
to
the
grace
of
God
,
to
whom
we
make
our
supplication
,
yet
when
an
Institution
is
published
as
a
Law
,
and
proclaimed
in
the
name
of
this
,
or
that
party
,
the
authority
and
power
of
him
in
whose
name
this
was
done
,
is
alwayes
declared
,
and
is
used
as
a
sanction
or
means
to
make
inviolable
the
Institution
.
Reas.
3.
Because
an
operation
truly
divine
,
and
an
omnipotency
is
heer
attributed
to
these
three
,
while
they
are
set
out
and
acknowledged
as
the
authors
of
all
the
spirituall
good
things
,
which
are
imparted
to
the
faithfull
,
and
in
Baptism
are
signified
and
sealed
.
For
in
vain
had
mention
been
made
of
their
name
and
authorities
in
that
solemn
promise
,
unless
they
had
the
power
and
faculties
to
perform
and
perfect
the
things
promised
.
Reas.
4.
Because
in
this
place
we
are
taught
to
invocate
the
Father
,
the
Son
,
&
the
holy
Spirit
,
that
by
their
grace
and
power
Baptism
may
have
its
due
effect
,
in
the
same
manner
almost
,
as
the
same
is
done
in
the
Apostles
salutation
:
The
grace
of
our
Lord
Iesus
Christ
,
the
love
of
God
the
Father
,
and
the
communion
of
the
Holy
Spirit
be
with
you
all
.
And
the
reason
of
the
variety
or
little
difference
that
is
between
the
these
formes
,
seems
to
be
this
;
that
in
Baptisme
,
where
authority
and
power
are
regarded
,
there
the
first
place
is
given
to
the
Father
;
but
in
the
salutation
aforesaid
,
where
regard
is
had
to
the
receiving
consolation
,
whereunto
none
doth
attain
,
unless
he
first
come
to
Christ
,
&
lay
hold
of
his
grace
,
that
by
him
he
may
be
reconciled
to
the
Father
,
and
made
partaker
of
the
Holy
Ghost
,
there
in
the
first
place
mention
is
made
of
the
grace
of
Christ
;
and
then
afterwards
of
the
love
of
God
the
Father
.
The
strength
of
this
whole
argument
hangs
on
this
,
that
invocation
of
,
or
praying
to
,
and
the
worship
of
God
,
belongs
to
none
but
to
God
alone
.
Reas.
5.
Divine
honour
and
glory
are
not
onely
here
given
to
the
Father
,
but
also
to
the
Sonne
,
and
to
the
Holy
Ghost
,
in
as
much
as
all
baptised
in
these
names
,
are
directly
consecrated
to
these
three
,
that
they
may
alway
live
unto
the
Father
,
Son
,
and
Holy
Spirit
.
And
hence
are
these
Apostolick
phrases
,
wherein
the
faithfull
are
said
not
onely
barely
to
live
to
God
,
but
also
to
live
to
Christ
the
Sonne
,
and
to
the
Spirit
of
God
.
This
reason
is
confirmed
from
hence
,
that
neither
it
is
lawfull
wholly
to
consecrate
ones
self
to
any
other
,
but
to
God
,
and
this
also
is
the
Tenor
of
the
New
Covenant
,
that
God
be
acknowledged
for
our
good
,
and
we
be
▪
to
him
for
ever
his
people
.
Hence
also
hangs
the
direction
of
our
whole
life
,
that
we
may
alwayes
have
this
proposed
to
our selves
,
to
be
serviceable
to
his
glory
in
all
things
,
whereunto
we
were
consecrated
from
the
beginning
.
Use
Of
Instruction
,
that
we
may
alwayes
keep
this
rule
of
Christian
Faith
,
safe
,
pure
,
and
unviolated
,
against
all
the
gates
of
hell
,
as
the
chief
principle
and
foundation
of
salvation
,
on
which
both
our
Baptism
,
and
all
things
that
in
our
Baptism
are
signified
and
sealed
,
do
depend
.
Doct.
2.
The
divine
essence
,
and
all
its
essential
attributes
,
and
all
divine
workes
external
,
equally
agree
to
the
Father
,
Son
,
and
Holy
Spirit
.
It
is
gathered
from
the
Text.
Reas.
1.
Because
the
same
name
,
the
same
honour
,
the
same
power
and
glory
is
attributed
to
the
three
.
Reas.
2.
Our
Faith
is
here
in
like
manner
directed
towards
all
,
as
the
same
in
Father
,
Son
,
and
Holy
Spirit
.
Reas.
3.
All
things
that
belong
to
the
divine
essence
,
are
such
,
as
can
neither
be
multiplied
,
nor
divided
,
nor
admit
of
variety
of
degrees
,
for
their
immensity
and
perfection
.
If
therefore
at
all
they
agree
to
the
Son
and
Holy
Ghost
,
as
that
they
do
is
apparent
from
what
hath
been
said
;
it
must
needs
be
that
they
agree
to
them
idemtically
,
that
is
,
in
the
greatest
equality
they
are
one
and
the
same
.
Use
,
Of
Direction
,
That
in
exercises
of
our
Faith
,
Hope
,
Charity
,
and
in
all
parts
and
appurtenances
of
religious
worship
,
and
the
practise
of
godliness
,
we
lift
up
our
mindes
as
much
as
can
be
,
not
onely
to
the
name
of
God
in
common
,
but
distinctly
,
to
the
name
of
God
the
Father
,
the
Son
,
and
the
Holy
Spirit
,
as
equally
in
all
our
addresses
to
be
honoured
and
celebrated
.
Doct.
3.
Between
these
three
persons
there
is
a
certain
distinction
,
as
to
the
form
and
manner
,
or
order
of
subsisting
.
It
is
gathered
from
the
Text
;
because
they
are
disposed
or
set
in
a
copulative
enunciation
.
For
if
there
were
no
distinction
between
them
,
then
would
that
copulative
be
impertinent
;
and
it
would
have
no
more
ground
for
it
,
than
if
one
should
say
,
in
the
name
of
the
righteous
God
,
and
the
mercifull
God
,
and
the
omnipotent
God
,
&c.
Which
are
not
to
be
taken
in
propriety
and
rigor
of
conjnction
,
but
exegitically
.
They
differ
then
from
the
essence
,
as
essential
,
or
substantial
concretes
do
from
their
abstracts
.
They
differ
from
themselves
as
relatives
,
and
some
wayes
as
unlike
;
this
unlikeliness
or
dissimilitude
,
is
in
certain
as
it
were
,
of
their
individuant
and
characteristical
proprieties
,
which
are
not
inherent
qualities
,
but
relative
affections
or
properties
.
As
to
the
point
of
order
,
the
Father
is
the
first
,
the
Son
the
second
,
the
Holy
Ghost
the
third
,
not
in
order
of
time
,
or
of
nature
properly
so
called
,
but
in
order
of
origination
.
Hence
is
it
,
that
such
works
,
wherein
the
beginnings
of
things
are
most
apparent
,
are
attributed
to
the
Father
by
appropriation
,
as
the
creation
.
But
those
things
wherein
the
second
,
and
successive
dispensations
or
procurations
are
most
conspicuous
,
are
attributed
to
the
Son
;
as
redemption
:
and
such
,
wherein
the
perfection
and
last
consummation
are
manifest
,
are
attributed
to
the
Holy
Ghost
,
as
our
sanctification
,
and
glorification
.
Use
,
Of
Direction
,
That
as
well
in
receiving
such
blessings
as
are
bestowed
on
us
by
God
,
as
in
performing
the
duties
of
Religion
and
Obedience
,
we
have
regard
to
〈◊〉
observe
this
distinction
,
as
much
as
may
be
,
to
the
glory
of
God
,
and
our
own
consolation
.
For
this
is
every
way
a
divine
meditation
,
whereby
the
hearts
of
the
faithfull
are
singularly
affected
,
and
lifted
up
,
if
they
well
ponder
with
themselves
,
that
in
the
descent
or
coming
down
on
us
of
Gods
benefits
,
whereof
we
are
made
partakers
,
the
beginning
is
taken
from
the
Father
,
the
progress
is
by
the
Son
,
&
the
accomplishment
is
through
the
Holy
Spirit
.
And
morever
the
ascent
or
sending
up
of
our
duties
to
God
,
which
we
ow
to
him
;
the
beginning
is
taken
from
or
through
the
Holy
Spirit
,
the
progress
is
made
by
the
Son
,
and
termination
or
resting
is
made
by
the
Father
.
For
thus
through
the
Holy
Spirit
his
teaching
,
and
assisting
or
helping
us
,
we
begin
to
pray
;
that
is
,
conceive
and
make
our
prayers
here
;
and
our
prayers
so
conceived
or
made
,
ascend
,
and
enter
into
Heaven
by
Jesus
Christ
;
and
lastly
,
they
are
ultimately
heard
and
accepted
by
the
Father
.
The
ninth
Lords
day
.
Rev.
4.
11.
Thou
art
worthy
,
O
Lord
,
that
thou
shouldst
have
glory
,
and
honour
,
and
power
;
because
thou
didst
create
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
A
Reason
is
given
in
these
words
,
why
all
glory
should
be
given
to
God
;
and
it
is
taken
from
the
effects
.
For
that
is
more
praise-worthy
,
that
it
be
taken
from
the
effects
,
because
the
power
and
virtue
of
the
cause
,
whereunto
the
praise
is
due
,
exists
and
is
properly
seen
in
its
effects
.
The
effect
of
God
is
creation
,
which
in
this
place
is
illustrated
,
First
,
By
his
effects
,
which
are
declared
by
the
universality
conjoyned
with
them
in
these
words
;
because
thou
didst
create
all
things
.
Secondly
,
From
his
manner
of
creating
;
that
God
out
of
a
wise
purpose
created
all
things
;
and
for
thy
pleasure
,
&c.
Thirdly
,
From
the
adjunct
of
duration
or
lasting
,
and
for
thy
pleasure
they
are
,
and
were
created
.
For
one
thing
is
understood
by
the
words
,
they
are
,
and
another
by
,
thou
createdst
,
&c.
as
might
be
evident
from
the
tense
,
thou
createdst
in
the
preter-tense
;
they
now
are
in
the
present-tense
,
by
which
the
duration
of
things
is
evident
.
Doct.
1.
All
things
that
now
are
in
the
world
,
were
produced
and
made
out
of
nothing
by
God
.
Reas.
1.
Scriptures
evidenceth
this
truth
.
Reas.
2.
Partly
also
all
nations
testify
it
,
because
there
is
no
Nation
which
believeth
not
,
and
tells
us
not
something
concerning
its
beginning
.
Reas.
3.
The
world
it self
witnesseth
this
of
it self
,
for
as
much
as
in
all
creatures
almost
there
appeareth
such
imperfection
in
their
power
and
mutability
,
whereunto
they
are
subject
,
that
of
themselves
they
could
not
have
their
own
act
and
first
existence
,
but
of
necessity
they
must
depend
upon
some
pure
and
perfect
act
,
and
that
is
God
.
Reas.
4.
The
world
also
witnesseth
this
same
,
for
as
much
as
in
its
parts
a
certain
perfection
appeareth
,
which
is
such
,
as
that
it
cannot
be
the
first
,
and
yet
it
is
such
as
must
needs
be
from
the
first
perfection
.
Such
are
these
perfections
that
use
to
be
observed
in
this
sentence
,
whereby
all
things
are
said
to
be
made
in
number
,
weight
,
and
measure
:
Where
,
by
measure
is
meant
the
perfection
that
each
thing
hath
in
it self
;
and
number
that
which
is
referred
to
others
,
as
to
defect
or
excess
;
and
weight
,
that
of
motion
and
inclination
that
all
have
to
their
own
ends
and
uses
,
as
well
particular
to
themselves
,
as
common
to
others
and
the
whole
.
Reas.
5.
Lastly
,
all
right
reason
confirmes
the
same
,
because
in
all
order
of
causes
,
and
things
existent
,
common
reason
brings
us
to
one
first
cause
,
and
to
one
first
existence
.
Besides
it
implies
a
manifest
contradiction
,
to
conceive
the
world
to
have
been
eternal
.
For
if
the
world
was
from
eternity
,
then
infinite
dayes
were
before
this
day
,
and
so
these
dayes
are
not
yet
ended
,
and
consequently
this
day
exists
not
,
because
it
cannot
exist
but
after
the
other
dayes
before
it
were
ended
,
and
gone
.
Also
,
if
the
world
was
from
eternity
,
there
was
no
one
day
of
the
world
,
before
there
was
a
thousand
years
of
the
same
world
,
because
in
eternity
no
point
or
moment
of
time
can
be
defined
,
before
which
there
were
not
many
thousand
of
years
:
But
this
is
a
manifest
contradiction
,
that
one
year
of
the
world
that
is
made
up
of
many
dayes
,
should
be
together
,
at
once
with
the
first
day
;
or
that
there
is
no
day
of
any
year
before
which
there
was
not
a
thousand
years
;
or
lastly
,
that
there
were
as
many
thousands
of
years
already
,
as
there
were
dayes
in
the
world
.
Use
1.
Is
of
Instruction
,
that
in
this
part
of
our
faith
,
we
study
more
and
more
solidity
to
ground
and
strengthen
our selves
,
because
this
ground
being
well
laid
,
our
faith
and
affiance
doth
much
more
easily
&
freely
make
progress
about
all
such
things
,
as
God
hath
revealed
in
his
Word
,
that
either
he
hath
done
,
or
will
do
about
this
world
,
or
some
parts
of
it
,
or
other
things
that
require
the
like
might
and
power
to
that
which
was
snewed
in
the
creation
of
the
world
.
Use
2.
Is
of
Admonition
,
That
we
suffer
not
our
mindes
to
cleave
to
this
world
,
or
stick
there
,
but
that
we
lift
them
up
higher
,
and
adhere
to
him
,
that
made
the
world
.
For
it
were
a
very
great
folly
and
perverseness
,
if
after
we
know
that
all
these
things
were
made
by
God
,
we
love
the
world
better
than
God
,
and
for
the
love
of
the
world
should
forsake
God
.
Doct.
2.
God
of
his
wise
purpose
and
good
pleasure
created
all
things
,
not
out
of
any
necessity
.
It
is
gathered
from
these
words
;
and
for
or
by
thy
pleasure
or
will
,
&c.
There
be
some
Philosophers
that
have
said
,
that
all
created
things
do
come
from
God
by
way
of
emanation
,
as
little
rivulets
come
and
flow
from
their
Fountain
.
But
that
which
doth
proceed
in
this
kinde
,
must
be
part
of
that
River
from
whence
it
flows
,
which
cannot
properly
be
affirmed
of
things
created
,
if
we
reflect
on
God
the
Creatour
.
Others
are
of
opinion
that
the
universe
came
from
the
Creatour
,
even
as
the
forme
or
fashion
of
him
that
looketh
into
a
glass
passeth
from
him
into
the
glass
.
Neither
is
this
fitting
to
be
affirmed
,
because
the
universe
is
in
no
other
subject
,
as
the
shape
is
represented
in
a
glass
or
mirrour
.
Others
have
said
,
that
the
universe
went
from
God
,
as
a
shadow
from
its
body
.
But
this
is
altogether
impertinent
,
because
a
shadow
goes
not
out
of
its
body
,
but
followes
it
by
a
privation
of
light
,
and
by
reason
of
the
interposition
of
the
opacous
or
gross
body
between
the
light
and
that
place
.
Others
have
said
,
that
the
universe
went
forth
from
the
Creatour
,
like
〈◊〉
the
footstep
is
made
by
the
print
of
the
foot
of
one
that
walkes
.
But
God
had
nothing
without
himself
,
upon
which
by
his
walking
he
could
imprint
such
a
footstep
.
All
these
had
a
good
intention
,
though
they
spake
not
accurately
and
properly
enough
.
For
even
as
these
comparisons
are
otherwise
profitable
to
raise
the
minde
of
man
in
the
contemplation
of
the
eminency
and
majesty
of
God
the
Creatour
:
For
they
point
out
the
eminency
of
the
Creatour
to
be
incomparably
greater
,
than
that
of
the
whole
universe
it self
;
and
the
vanity
,
or
at
lest
littleness
of
all
things
,
even
such
as
seem
greatest
in
the
world
,
if
they
be
compared
with
Gods
perfection
.
For
they
are
in
respect
of
God
as
little
streams
,
or
as
little
droppings
are
in
respect
of
an
ever
and
over-flowing
Fountain
,
or
of
the
whole
Sea
;
or
as
a
light
resemblance
of
ones
feature
appearing
in
a
glass
,
is
in
respect
of
the
solid
substance
or
party
himself
,
and
as
dark
and
vanishing
shadows
in
respect
of
a
most
firm
body
;
Lastly
,
also
as
the
footstep
of
a
man
imprinted
on
the
sand
,
is
in
respect
of
the
living
man
himself
.
These
same
comparisons
shew
also
,
that
the
world
and
all
its
parts
,
or
all
things
in
this
universe
,
are
certain
tokens
and
way-markes
,
●…s
it
were
leading
us
to
the
Creatour
,
as
the
streams
leads
to
the
fountain
,
the
image
in
the
glass
shews
the
mans
face
,
and
the
shadow
respects
the
body
;
or
brings
one
to
find
it
out
,
as
the
footstep
of
the
foot
doth
to
the
man
.
But
the
holy
Scripture
leaving
these
comparisons
,
is
wont
to
make
use
of
a
truer
and
fitter
one
,
when
it
sayes
,
that
the
world
so
came
from
the
Creatour
,
as
the
workmanship
from
the
workman
,
and
every
building
from
its
builder
,
Heb.
11.
10.
Now
every
workman
doth
what
he
doth
of
a
determinate
reason
,
purpose
and
will
,
in
as
much
as
he
is
a
workman
.
And
in
this
sense
it
is
said
both
in
our
Text
,
and
every
where
else
i●…
Scripture
,
That
God
made
all
things
by
his
word
,
of
his
determinate
purpose
of
minde
and
will
.
Yet
there
is
this
difference
between
other
Artists
and
God
,
that
all
other
artificers
bring
to
perfection
their
works
by
divers
motions
.
For
so
soon
as
they
have
taken
up
a
purpose
with
themseves
to
make
some
work
,
first
,
they
move
their
own
members
;
secondly
,
by
their
members
they
move
other
external
instruments
;
thirdly
,
by
these
instruments
they
move
the
matter
unto
the
form
,
or
act
,
which
they
intend
to
imprint
upon
it
.
But
God
perfects
his
work
with
saying
and
willing
.
And
this
is
it
that
the
Scripture
every
where
inculcates
to
us
,
Psal.
33.
6
,
9
,
&c.
Reas.
1.
Because
there
is
nothing
in
the
world
,
that
hath
a
necessary
connexion
with
the
divine
essence
;
and
so
nothing
external
comes
from
God
by
any
necessity
of
his
nature
,
but
from
his
wisdome
and
free-will
.
Reas.
2.
Because
this
is
the
noblest
and
perfectest
way
of
working
,
to
work
advisedly
and
with
a
free-will
.
Reas.
3.
In
the
beginning
of
the
Creation
there
was
nothing
,
that
could
have
the
place
either
of
matter
or
of
instrument
;
nor
can
we
conceive
in
God
any
other
power
really
distinct
from
his
understanding
and
will
.
This
therefore
is
of
necessity
to
be
granted
and
believed
,
that
God
created
all
things
out
of
his
own
free
wisdome
and
will
alone
.
Use
1.
Is
of
Instruction
,
for
by
this
foundation
we
may
forearm
our
faith
against
the
curious
queries
of
some
men
,
who
are
used
to
ask
,
or
wonder
why
the
world
was
not
created
before
that
time
,
in
which
it
was
indeed
created
;
or
why
such
a
part
of
it
was
not
in
such
and
such
a
manner
?
The
Scripture
answers
,
that
God
created
all
things
by
his
own
free
choice
,
wisdome
,
and
will
;
so
that
in
this
work
,
he
was
neither
subject
to
any
necessity
,
neither
should
any
other
reason
be
enquired
for
,
beyond
or
above
his
free
will
.
Use
2.
Is
of
Direction
,
that
from
this
consolation
,
we
establish
our
Faith
about
all
things
that
he
hath
revealed
in
his
Word
,
that
he
will
do
.
For
howbeit
they
may
seem
very
improbable
or
impossible
to
our
staggering
reason
,
yet
seeing
God
doth
whatsoever
he
wills
,
and
he
made
the
whole
world
onely
with
saying
and
willing
,
it
is
not
to
be
doubted
of
,
but
that
he
will
most
truly
perform
all
such
things
as
he
hath
said
,
that
he
will
do
.
Doct.
3.
By
the
same
efficiency
whereby
God
created
all
things
,
he
sustains
also
,
and
preserves
all
things
in
being
.
From
these
words
in
the
Text
;
and
for
thy
pleasure
,
or
by
thy
will
they
are
.
Heb.
1.
3.
Acts
17.
28.
In
him
we
are
or
have
our
being
.
For
as
in
the
beginning
,
when
God
cherished
the
world
of
waters
,
or
the
waters
,
the
spirit
moved
upon
them
,
and
so
did
sustain
,
conserve
and
cherish
them
;
even
so
also
perpetually
the
same
spirit
sustains
,
governs
,
and
cherisheth
all
created
things
.
Now
God
is
said
to
sustain
and
conserve
created
things
,
not
onely
indirectly
,
as
he
removes
and
hinders
from
them
causes
that
would
corrupt
or
destroy
them
;
but
also
directly
,
as
he
gives
a
conserving
power
for
continuance
of
their
existence
.
Neither
doth
he
this
alone
by
means
,
as
he
sustains
an
infant
by
its
nurse
;
and
a
building
by
its
pillars
;
but
also
immediately
,
in
as
much
as
being
most
inwardly
present
to
all
things
,
he
furnisheth
the
means
themselves
with
all
their
efficacy
,
when
at
his
will
they
concur
,
and
doth
also
many
things
himself
for
their
conservation
,
for
the
doing
whereof
there
is
found
no
virtue
at
all
in
any
means
.
This
sustaining
of
all
things
is
rightly
by
some
called
maintenance
,
because
thereby
God
●…olds
as
it
were
in
his
hand
the
creature
,
that
it
fall
not
back
to
that
nothing
from
which
it
was
at
first
brought
by
that
same
hand
.
For
as
if
one
with
his
hand
lift
up
something
from
the
ground
,
unless
he
hold
it
also
,
after
it
is
lifted
up
in
his
hand
,
of
its
own
accord
,
it
will
fall
again
to
the
ground
:
so
also
after
that
God
by
his
omnipotent
hand
,
lifted
up
the
creature
from
nothing
,
with
the
same
hand
he
upheld
it
also
,
otherwise
it
would
fall
back
and
return
to
nothing
again
.
Reas.
1.
Because
sustentation
is
a
sort
of
continued
creation
.
For
creation
brings
it
to
pass
,
that
a
thing
first
is
;
and
sustentation
brings
this
about
,
that
the
same
thing
yet
is
:
So
that
creation
hath
almost
nothing
in
it
beyond
sustentation
,
but
onely
a
newness
of
being
,
wherein
it
is
terminated
.
The
same
omnipotencie
therefore
and
power
of
God
,
is
required
unto
sustentation
of
things
,
which
was
required
at
first
to
their
creation
.
Reas.
2.
Because
to
be
,
or
to
exist
,
agreeth
so
imperfectly
to
the
creature
,
that
if
it
were
removed
or
separated
from
the
first
being
,
whence
the
beginning
of
its
being
was
,
it
would
presently
cease
to
be
.
For
as
in
the
enlightening
of
the
aire
,
the
light
is
so
received
by
the
aire
,
that
so
soon
as
ever
the
Sun
is
removed
from
it
,
whence
this
illumination
dependeth
,
the
air
presently
ceaseth
to
be
illuminated
;
so
is
it
in
this
busiess
.
Reas.
3.
Because
God
is
so
universally
and
inwardly
the
cause
of
the
creature
,
that
he
is
not
onely
in
place
of
an
external
efficient
cause
,
but
also
of
an
internal
,
and
doth
no
whit
less
communica●…e
to
things
their
being
,
than
matter
and
form
,
which
are
other
internal
causes
,
and
essential
too
,
which
being
taken
away
,
the
essence
and
being
of
such
things
is
taken
away
it self
.
Although
therefore
many
effects
consist
or
keep
their
being
,
when
their
efficient
causes
are
remov'd
or
ceas'd
,
as
a
building
remains
after
the
death
of
its
builder
;
yet
without
the
presence
and
power
of
God
the
creature
can
no
more
consist
and
keep
its
being
,
than
without
its
matter
and
form
.
Use
1
▪
Is
of
Direction
,
that
we
may
strive
to
open
the
eyes
of
our
mind
,
and
may
pray
that
by
the
grace
of
God
they
may
be
more
and
more
opened
,
that
we
may
see
both
God
in
our selves
,
and
in
every
other
thing
in
some
manner
.
For
that
is
it
which
the
Apostle
teacheth
,
Act.
17
27
Use
2.
Is
of
Admonition
,
that
for
this
cause
we
take
heed
to
our selves
,
that
we
sin
not
against
God
,
because
we
are
held
up
,
in
and
by
the
hand
of
God
.
If
therefore
witting
and
willing
we
offend
God
,
it
is
even
as
if
a
child
out
of
petulancie
should
hurt
his
Fathers
face
,
while
he
is
held
by
his
Father
in
his
arms
,
and
in
his
bosom
.
Doct.
4.
All
the
glory
that
can
be
given
by
a
creature
to
God
,
is
due
unto
him
●…y
reason
of
his
onely
creating
and
●…ustaining
of
all
things
.
It
is
out
of
the
Text
;
Thou
art
worthy
,
&c.
Where
this
glory
is
expounded
by
three
words
,
which
designe
one
and
the
same
thing
,
though
in
a
diverse
manner
,
because
no
one
word
can
be
found
,
which
can
sufficiently
mark
out
the
duty
of
a
creature
to
God
its
Creator
.
R●…as
.
1.
The
reason
in
general
is
,
Because
the
greatest
perfection
of
all
divine
power
appears
in
the
work
of
Creation
,
and
such
things
as
therefrom
depend
.
Now
by
how
much
the
more
the
power
of
the
cause
appears
in
the
effect
;
by
so
much
the
more
praise
and
glory
is
due
to
the
efficient
cause
.
The●…
First
,
Gods
goodness
appears
,
for
whose
sake
chiefly
he
is
ever
to
be
glorified
;
because
what
ever
good
is
in
the
creature
,
all
this
is
derived
from
Gods
goodness
;
and
it
is
nothing
else
as
it
were
,
but
a
certain
slender
scent
,
that
is
breathed
from
the
infinite
goodness
of
God
,
and
flowes
from
it
.
This
is
some
way
pointed
at
in
these
words
;
God
saw
all
that
〈◊〉
made
,
and
they
were
very
good
.
Secondly
,
His
greatest
and
infinit
power
appears
in
the
Creation
,
in
that
by
his
word
,
and
his
command
he
made
the
whole
world
suddenly
,
and
of
nothing
,
or
matter
praeexistent
.
Thirdly
,
His
highest
wisdome
also
appears
,
in
that
he
made
all
things
,
not
confusedly
,
that
there
should
be
and
remain
a
Chaos
;
but
in
all
perfection
of
order
and
proportion
;
so
that
to
one
who
attentively
considers
things
,
so
much
wisdome
appears
,
not
onely
in
the
fabrick
of
the
whole
,
but
in
the
disposition
of
the
parts
in
one
man
,
or
in
one
flea
,
as
all
the
wisest
men
in
this
world
can
never
be
able
either
to
in●…itate
,
or
to
explicate
,
or
by
all
the
diligence
they
can
use
,
sound
the
bottom
of
it
.
Use
,
Is
of
Exhortation
,
that
with
heart
,
●…ind
,
and
work
,
we
study
alwayes
to
give
this
glory
unto
God
,
that
he
deserveth
,
and
which
justice
requireth
from
us
;
to
which
we
are
perpetually
called
and
stirred
up
by
all
creatures
in
heaven
and
in
earth
.
The
tenth
Lords
day
.
Rom.
11.
36.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
.
THe
Apostle
brings
an
argument
here
to
prove
that
which
he
had
before
put
,
viz.
That
God
ows
no
man
any
thing
.
He
proves
it
from
the
opposition
thus
;
the
cause
ows
nothing
to
its
effect
;
but
contrarily
the
effect
ows
all
to
the
cause
.
Now
God
is
as
the
cause
,
not
as
the
effect
,
in
respect
of
all
things
whatsoever
,
that
either
are
,
or
are
done
in
this
world
.
But
God
as
a
cause
comes
under
a
threefold
reason
or
notion
;
as
1.
either
of
a
procreating
cause
;
〈◊〉
●…im
are
all
things
:
or
2.
of
a
conserving
and
directing
cause
;
and
through
him
or
by
him
are
all
things
:
or
3.
of
a
final
cause
,
or
for
which
;
and
to
him
,
or
for
him
are
all
things
.
In
the
first
notion
,
creation
is
attributed
to
him
;
in
the
second
susten●…ation
and
gubernation
of
all
things
;
in
which
two
,
the
providence
of
God
doth
properly
consist
:
in
the
third
notion
,
perfection
and
conservation
of
all
things
is
attributed
to
God
;
in
which
the
end
and
accomplishment
of
creation
,
sustentation
,
and
gubernation
is
seen
and
consists
.
Doct.
1.
God
〈◊〉
a
sure
providence
,
whereby
he
takes
care
for
al●…
things
▪
and
directs
them
to
his
own
glory
.
It
is
〈◊〉
from
the
Text
,
in
as
much
as
all
things
by
him
,
and
for
him
are
〈◊〉
〈◊〉
directed
.
〈◊〉
.
1.
Because
God
is
the
〈◊〉
of
things
from
reason
and
wisdome
of
the
greatest
excellency
,
〈◊〉
from
any
necessity
of
his
nature
,
nor
yet
from
〈◊〉
ca●…ualtie
or
coaction
.
And
in
such
a
cause
,
there
is
alway
a
regard
had
to
the
end
,
and
an
efficacions
willing
of
it
,
together
with
an
ordering
of
the
means
for
attaining
of
that
end
accordingly
.
Reas.
2.
Because
if
God
had
onely
made
the
creatures
,
and
had
no
care
of
them
afterwards
,
or
did
not
direct
and
govern
them
,
the
work
of
creation
had
been
but
idle
,
vain
,
and
as
done
in
jest
.
For
workmen
use
not
to
take
pains
to
perfect
a
work
,
and
then
neglect
it
,
unless
from
too
much
leisure
,
and
sport
,
or
pastime
they
do
it
;
which
agreeth
not
to
God
.
Reas.
3.
Unless
God
directed
and
governed
all
things
that
he
created
,
his
work
would
be
imperfect
,
as
not
bringing
it
to
its
destinate
end
.
It
would
also
be
subordinate
to
the
operation
or
influence
of
some
other
upon
it
,
that
is
not
the
principal
,
as
we
see
it
is
among
men
.
For
he
that
makes
a
Ship
,
and
directs
,
and
governs
her
not
afterwards
in
her
●…ailing
;
his
work
about
her
,
it
is
but
imperfect
,
and
as
it
were
vain
,
and
his
art
and
work
is
subordinated
to
the
art
of
sailing
,
which
doth
the
other
and
better
sort
of
the
work
about
that
Ship
.
Reas.
4.
Common
experience
teacheth
,
that
there
is
some
present
and
powerfull
wisdome
every
where
,
that
is
efficacious
in
its
workings
and
intentions
,
whereby
creatures
are
directed
in
their
operations
.
For
without
it
,
the
kinds
of
all
things
could
not
have
been
preserved
,
and
propagated
under
the
same
forms
and
figures
,
parts
and
dispositions
,
through
all
generations
.
Without
it
also
,
creatures
that
want
reason
,
could
not
be
directed
to
tend
to
some
certain
end
unknown
to
themselves
,
and
to
possess
certain
places
most
convenient
for
them
,
and
to
seek
the
order
and
preservation
of
the
universe
or
whole
,
rather
than
their
own
particular
.
Without
this
providence
it
cannot
be
understood
,
how
some
beastshave
such
instinct
,
&
as
it
were
some
beams
of
a
certain
wisdome
imparted
unto
them
,
as
they
have
;
as
may
be
seen
,
in
Ants
,
Bees
,
Spiders
,
Swallows
,
Storks
,
of
which
the
Scripture
it self
speaks
,
and
in
many
other
beasts
,
which
are
rightly
said
to
be
borne
,
as
it
were
with
a
Law
,
a
Book
and
a
Lanthorne
;
with
a
Law
,
which
they
follow
and
observe
constantly
▪
in
all
their
operations
,
in
which
Law
a
certain
art
and
wisdome
manifestly
appears
.
With
a
Book
,
wherein
they
have
that
Law
written
down
to
them
,
because
it
is
ever
present
with
them
,
and
indeed
written
or
engraven
on
their
soules
.
With
a
Lanthorne
also
,
because
at
all
times
they
so
radily
read
therein
,
and
perceive
all
such
things
,
as
agree
to
their
condition
.
Use
1.
Of
Information
,
that
we
may
have
a
care
solidly
to
establish
our
Faith
in
this
behalf
,
because
providence
is
amongst
the
first
principles
of
Religion
,
whence
the
glory
of
God
mainly
depends
,
and
our
affiance
,
patience
,
reverence
,
humility
,
and
all
the
rest
,
that
belong
to
the
real
practice
of
religion
.
Use
2.
Of
Direction
,
that
we
lean
not
to
our
own
,
or
to
other
mens
wisdome
and
providence
,
but
to
apply
our selves
alwayes
to
lay
hold
on
the
providence
of
God
,
that
we
may
rely
on
it
in
all
things
.
Doct.
2.
The
providence
of
God
includes
in
it self
not
onely
the
intention
,
but
also
the
attainment
of
its
end
.
For
all
things
are
no
less
certainly
for
him
,
than
they
are
either
by
him
,
or
from
him
.
Reas.
1.
Because
divine
providence
is
most
perfect
,
and
therefore
alwayes
attains
what
it
intends
properly
.
For
that
is
the
imperfection
of
mans
providence
,
that
it
often
attains
not
its
end
,
but
is
hindered
by
some
other
causes
.
Reas.
2.
Because
if
God
attained
not
his
purposed
end
,
then
would
he
suffer
some
change
in
his
blessedness
and
happiness
of
condition
;
because
it
is
a
more
blessed
thing
to
have
all
ones
desires
and
purposes
fulfilled
,
than
to
fall
beside
some
of
them
.
Reas.
3.
Because
thence
also
would
follow
diminution
of
Gods
eternal
knowledge
.
For
no
wise
man
proposes
that
to
himself
to
be
attained
,
which
from
the
beginning
he
knows
,
that
he
shall
never
attain
.
Use
1.
Is
of
Refutation
,
against
such
that
turn
divine
providence
into
a
humane
providence
.
Use
2.
Of
Consolation
to
all
believers
,
to
whom
God
hath
promised
,
that
he
will
provide
and
see
for
them
,
so
as
all
things
at
last
shall
turn
to
their
good
and
eternal
happiness
.
Doct.
2.
This
providence
of
God
extends
it self
to
all
things
.
This
is
clear
in
the
Text.
Reas.
1.
It
is
as
much
extended
to
all
in
the
world
as
a
good
and
wise
master
of
a
family
,
hath
a
care
(
as
much
as
in
him
lieth
)
of
all
things
,
that
are
done
in
his
house
.
Reas.
2.
It
is
extended
to
every
thing
that
was
created
of
God
.
For
in
the
same
manner
providence
follows
upon
creation
,
as
the
Apostle
teacheth
that
provision
doth
upon
procreation
,
and
seeing
to
children
and
others
in
the
family
,
1
Tim.
5.
8.
For
God
in
some
sort
is
called
the
Father
of
all
things
that
he
created
.
Reas.
3.
He
hath
a
care
of
all
noble
and
great
things
,
because
the
direction
of
such
makes
evidently
for
his
glory
.
Reas.
4.
He
cares
also
for
the
least
and
vilest
things
,
as
the
haires
of
our
head
,
and
the
like
,
Mat.
10.
29.
Because
his
wisdome
being
infinite
,
these
cannot
escape
it
.
As
from
the
greatness
of
them
,
his
being
is
not
helped
,
so
from
the
littleness
of
them
,
he
is
not
hindered
to
care
for
them
.
Oftentimes
also
,
from
least
things
,
very
great
things
depend
,
and
from
vile
or
base
things
,
a
noble
change
followeth
,
either
for
the
better
or
for
the
worse
.
Reas
▪
5
▪
This
providence
is
extended
not
onely
to
things
that
of
necessity
are
,
or
must
be
,
but
to
contingents
also
,
or
things
voluntary
;
because
contingents
,
they
are
mutable
,
and
subject
to
many
casualties
,
coming
from
the
course
of
many
causes
,
&
do
most
of
all
require
the
government
of
a
superior
power
,
that
they
may
be
rightly
ordered
,
left
all
should
run
into
confusion
.
And
voluntary
things
are
of
a
most
noble
operation
,
and
of
a
higher
nature
,
than
any
natural
things
are
,
and
therefore
most
of
all
do
depend
upon
Gods
care
for
them
and
over
them
.
And
these
things
are
so
cared
for
of
God
,
that
their
nature
is
not
thereby
overthrown
,
but
established
and
governed
.
For
it
is
rightly
said
of
divine
providence
,
that
though
it
attains
to
its
end
with
strength
,
yet
even
in
doing
so
,
it
disposeth
all
things
sweetly
;
that
is
,
according
to
the
nature
of
all
and
each
,
that
he
himself
put
into
them
in
the
Creation
,
and
yet
conserves
and
governs
by
his
providence
.
For
there
is
nothing
in
Gods
providence
that
brings
a
necessity
upon
any
thing
properly
so
called
;
but
onely
a
certainty
which
no
wayes
withstand
the
nature
of
contingency
and
liberty
.
Reas.
6.
This
providence
is
extended
not
onely
to
things
good
,
but
also
to
evill
;
nor
yet
onely
to
evills
of
punishment
,
but
also
to
evils
of
sin
;
because
,
though
evill
was
not
created
of
God
,
and
in
this
respect
is
not
properly
and
in
it self
the
subject
of
divine
providence
;
yet
because
it
comes
from
the
creature
of
God
,
and
of
its
owne
nature
disorders
the
work
of
God
,
and
is
contrary
to
the
order
that
God
appointed
,
and
therefore
ought
of
necessity
to
be
ordered
and
limited
of
God
;
otherwise
the
most
noble
work
of
God
,
if
he
had
no
care
to
the
contrary
,
would
run
into
great
disorder
:
and
because
there
is
in
sins
the
greatest
confusion
and
disorder
,
therefore
it
is
mo●…t
of
all
required
here
,
that
God
exercise
the
power
of
his
providence
;
in
regard
of
whom
onely
evill
hath
some
kinde
of
good
in
it
;
to
wit
,
as
far
as
it
is
ordered
by
him
,
and
turned
to
good
.
Use
1.
Is
of
Exhortation
,
that
we
may
alwayes
have
our
affiance
firm
,
and
immovable
,
and
fixed
on
God
;
because
,
If
God
be
for
us
,
who
can
be
against
us
?
seeing
all
things
are
directed
and
governed
of
God
.
Use
2.
Is
of
Admonition
,
that
we
depend
upon
no
creature
,
but
upon
God
alone
;
because
all
things
are
governed
of
God
.
And
then
that
we
learn
to
reverence
and
fear
God
in
all
things
,
seeing
his
providence
,
that
is
to
be
reverenced
and
feared
,
hath
a
hand
in
all
things
.
The
eleventh
Lords
day
.
Act.
4.
12.
Neither
is
there
salvation
in
any
other
:
For
there
is
no
other
name
under
heaven
given
amongst
men
whereby
we
must
be
saved
.
IN
these
words
,
is
contained
the
reason
of
the
answer
,
that
Peter
gave
to
the
multitude
being
come
together
,
to
the
question
they
made
,
about
the
good
work
done
to
the
impotent
man
,
verse
9.
The
question
was
,
How
he
was
healed
,
and
delivered
from
his
sickness
?
The
answer
was
,
that
he
was
made
whole
by
the
name
of
Jesus
Christ
;
that
is
,
by
that
divine
authority
and
power
whereof
Jesus
Christ
was
the
author
.
The
reason
of
this
answer
and
deed
is
taken
from
the
nature
and
power
of
Jesus
Christ
,
which
is
shown
&
declared
in
this
verse
,
from
its
effect
;
to
wit
,
that
it
brings
salvation
as
well
spiritual
as
corporal
to
men
.
And
this
effect
is
so
affirmed
of
this
cause
;
that
is
,
of
Christ
,
that
it
is
denied
of
all
others
:
So
that
there
are
two
assertions
contained
in
these
words
;
whereof
the
first
is
,
that
Jesus
Christ
offereth
salvation
to
men
:
The
second
,
that
no
other
can
bring
salvation
.
The
reason
of
both
assertions
is
given
,
because
the
name
,
that
is
the
power
and
authority
of
saving
,
signified
by
the
name
Iesus
,
is
given
to
him
and
to
none
else
.
For
by
name
in
this
place
,
as
it
is
referred
to
Christ
,
Christ
himself
is
understood
,
as
signified
by
that
name
of
Jesus
or
Saviour
;
as
by
the
name
of
God
,
God
himself
is
oft
thus
understood
in
Scripture
;
but
withall
the
power
and
authority
of
Christ
to
save
,
is
made
known
in
more
illustrious
persons
,
titles
,
and
solemn
stiles
,
whereby
is
declared
their
quality
,
and
what
they
import
.
For
the
signification
of
the
name
Iesus
is
here
taught
.
Lastly
,
regard
is
had
to
our
Faith
▪
which
properly
lookes
at
the
name
of
Jesus
Christ
,
and
of
God
the
Father
,
that
is
Christ
and
God
the
Father
as
they
are
proposed
to
us
,
and
as
it
were
named
in
the
Gospell
.
Doct.
1.
Iesus
Christ
saveth
us
from
all
our
sins
.
This
is
it
that
is
signified
by
the
appellation
of
his
name
;
and
is
proper
to
the
name
,
containing
in
it self
the
whole
summe
of
our
Redemption
,
and
its
application
:
The
end
also
of
his
incarnation
,
humiliation
,
and
exaltation
.
Now
Christ
saves
us
by
his
satisfaction
,
merit
,
and
efficacy
.
By
satisfaction
,
because
he
removes
the
guilt
of
sin
and
wrath
of
God
,
that
were
the
hinderances
of
our
safety
,
and
could
not
be
removed
by
us
.
By
his
merit
,
because
he
procures
to
us
the
favour
and
right
to
all
those
blessings
,
that
use
to
be
communicated
to
the
sonnes
of
God
.
By
his
efficacy
,
because
by
his
Spirit
he
effects
indeed
,
&
works
all
in
us
that
belongs
to
our
salvation
.
In
this
sort
therefore
doth
he
save
us
from
all
our
sins
,
as
to
the
guilt
,
to
the
punishment
,
and
to
the
andduration
,
to
the
defilement
.
Reas.
1.
Because
he
was
given
of
God
his
Father
for
this
end
;
that
is
,
he
was
for
that
end
eternally
predestinated
,
from
the
beginning
promised
;
in
the
fulness
of
time
exhibited
,
for
this
end
,
I
say
(
as
himself
professeth
)
that
he
might
save
sinners
;
in
which
speech
the
Apostle
Paul
glorieth
much
,
as
in
a
〈◊〉
▪
1
Tim.
●…
.
5.
Reas.
2.
Because
he
was
fit
every
way
to
produce
this
effect
;
that
is
,
to
procure
this
salvation
;
which
followes
most
certainly
,
even
from
this
,
that
he
was
for
this
end
sent
of
God
.
For
God
sends
none
to
performe
any
duty
,
whom
he
instructs
not
,
and
makes
fit
for
the
accomplishment
of
it
▪
Hither
belongs
also
,
all
that
before
was
said
of
the
divine
and
humane
nature
of
Christ
;
and
what
hereafter
shall
be
said
of
the
spirit
resting
upon
him
without
measure
,
and
the
like
.
Reas.
3.
Because
willingly
and
of
his
pleasure
he
gave
himself
to
the
performance
of
all
these
things
,
that
were
necessary
for
our
salvation
.
Use
1.
Is
of
Direction
,
that
we
may
yeeld
up
,
and
give
over
our selves
wholly
to
Christ
to
be
saved
.
Use
2.
That
with
all
Admiration
of
the
grace
of
our
Lord
Jesus
Christ
,
we
may
live
to
him
;
that
is
,
as
being
saved
by
him
,
we
may
yeeld
him
all
thankfulness
,
and
strive
to
do
him
all
honour
and
homage
to
his
glory
.
Doct.
2.
Beside
Iesus
Christ
,
there
is
no
Saviour
.
This
is
expresly
enough
in
the
Text
:
Neither
is
there
salvation
in
any
other
&c.
There
are
no
other
Saviours
neither
in
whole
,
nor
in
part
,
nor
joint
with
him
.
There
are
no
other
causes
of
our
salvation
,
neither
subordinate
,
nor
ministrating
,
properly
so
called
.
Not
total
.
Reas.
1.
Because
none
is
like
,
or
equall
to
Christ
,
that
could
do
the
same
that
Christ
did
for
our
salvation
.
For
he
is
the
onely
begotten
Son
of
the
Father
,
the
onely
Imm●…nue
,
God
with
us
,
God-man
in
one
person
,
the
onely
Medrator
between
God
and
man
,
1
Tim.
2.
5.
Reas.
2.
Because
God
gave
and
proposed
none
oother
Saviour
to
us
,
as
it
is
in
the
Text.
Reas.
3.
Because
if
there
were
any
other
Saviour
,
then
such
exclusive
assertions
could
have
no
place
,
as
every
where
occur
in
Scripture
.
Whosoever
believeth
not
in
Christ
,
he
shall
dy
:
The
wrath
of
God
shall
abide
upon
him
:
Without
him
we
can
do
nothing
,
and
the
like
.
Nor
yet
Mediators
in
part
.
Reas.
1.
Because
Christ
perfectly
saveth
those
that
believe
in
him
,
so
that
they
need
not
in
any
sort
to
seek
salvation
in
any
other
,
Heb.
7.
25.
Reas.
2.
Because
our
salvation
cannot
be
so
divided
into
parts
,
that
part
from
one
,
and
part
may
be
sought
from
another
;
for
so
it
might
come
to
pass
,
that
one
might
be
partly
saved
,
and
partly
damned
.
Neither
yet
subordinate
,
and
ministring
causes
.
Because
properly
he
saves
us
by
himself
,
Heb.
1.
3.
Now
the
Saviours
that
were
typical
;
and
the
Ministers
of
the
Word
,
who
now
also
are
said
to
save
many
,
together
with
the
Word
and
Sacraments
,
which
save
also
;
all
these
are
onely
said
to
save
,
because
they
are
the
adjuncts
and
instruments
of
this
onely
Saviour
,
serving
him
in
the
application
of
salvation
before
purchased
by
himself
;
not
that
they
are
causes
together
with
him
of
his
salvation
,
and
have
in
themselves
power
and
vertue
of
saving
any
,
if
we
speak
properly
.
Use
1.
Of
Refutation
,
against
Papists
,
who
many
wayes
joyn
other
Saviours
to
Christ
:
as
,
1.
While
they
thrust
Angells
and
blessed
spirits
upon
us
for
Saviours
,
to
be
religiously
invocated
.
2.
While
they
teach
men
to
place
their
trust
and
hope
in
satisfactions
of
men
,
and
pardons
or
indulgences
of
Roman
Bishops
.
3.
While
they
will
be
saved
by
themselves
by
merit
of
their
own
workes
,
and
place
in
them
some
faith
and
confidence
.
Use
2.
Of
Exbortation
,
that
in
every
great
and
lesse●…
part
of
our
salvation
we
not
onely
fly
to
Christ
,
but
depend
also
purely
,
onely
,
and
wholly
on
him
,
saying
with
the
Psalmist
;
Whom
have
I
in
heaven
but
thee
,
and
I
delight
in
none
on
earth
beside
thee
.
Psal.
73.
25.
Doct.
3.
All
that
is
made
known
to
us
in
Scriptures
concerning
our
Lord
Iesus
Christ
,
to
be
done
,
ought
most
of
all
to
be
done
by
us
,
as
bringing
salvation
to
our
souls
.
For
in
this
sense
it
is
said
in
the
Text
not
simply
that
Iesus
saves
us
,
but
that
the
name
of
Jesus
Christ
doth
it
;
that
is
Jesus
Christ
,
as
he
is
proposed
to
us
in
Scriptures
to
be
apprehended
by
Faith
.
Reas.
1.
Because
such
is
the
nature
of
our
Faith
,
as
it
differs
from
sight
,
which
we
are
to
have
in
the
life
to
come
,
that
it
is
not
carried
simply
and
absolutely
to
Christ
,
but
onely
as
he
is
proposed
to
us
in
Gods
Promises
.
Reas.
2.
Because
in
the
word
of
God
nothing
is
taught
of
Christ
,
which
doth
not
directly
make
for
our
Faith
,
and
for
advancing
and
confirming
of
oursalvation
,
Ioh.
20.
31.
Reas.
3.
Because
that
charity
and
thankfulnesse
that
we
owe
to
Christ
,
requires
this
,
that
we
make
high
esteem
of
all
things
that
belong
to
him
;
seeing
otherwayes
we
are
not
worthy
of
him
.
Use
1.
Is
of
Reproof
,
against
the
slowness
and
sluggishness
of
our
mindes
,
who
can
hear
and
read
many
things
concerning
Christ
,
without
any
affection
,
or
lifting
up
of
our
hearts
to
him
.
Use
2.
Is
of
Direction
,
that
we
may
get
unto
our selves
that
knowledge
of
the
name
of
Christ
,
that
may
be
sufficient
to
us
in
all
our
necessities
;
and
that
we
put
this
in
practise
and
use
it
,
when
we
are
pressed
either
with
our
sins
,
or
our
inward
corruptions
,
or
the
Devills
tentations
,
or
the
worlds
allurements
,
or
with
afflictions
,
or
when
we
are
in
the
midst
or
danger
of
death
.
For
thus
in
the
name
of
Christ
we
have
a
Magazine
or
rich
Well
,
from
which
at
all
times
,
or
any
occasion
we
may
draw
,
or
take
something
of
salvation
,
according
to
that
of
the
Prophet
,
Isa.
12.
3.
When
ye
have
drawn
waters
with
joy
out
of
the
Wells
of
this
salvation
;
ye
shall
say
,
&c.
The
twelfth
Lords
day
.
Acts
2.
36.
Therefore
let
all
the
house
of
Israel
Know
assuredly
,
that
God
hath
made
that
same
Iesus
,
whom
ye
have
crucified
,
both
Lord
and
Christ
.
THis
is
one
of
the
last
parcells
of
that
first
Sermon
,
which
the
Apostle
Peter
made
to
the
Jews
after
Christs
resurrection
.
It
contains
the
principal
conclusion
of
the
whole
Sermon
,
as
appears
by
the
illative
particle
,
Therefore
;
and
the
necessity
of
the
consequence
it self
,
certainly
know
,
therefore
,
&c.
The
conclusion
it self
is
,
that
Jesus
is
the
Lord
himself
,
and
the
Messias
that
was
promised
.
The
arguments
from
which
it
is
deduced
,
are
testimonies
of
preceding
Prophets
,
and
the
present
effusion
of
the
holy
Spirit
,
which
could
be
the
effect
of
none
other
,
but
of
Christ
the
Lord
or
the
Messias
.
In
the
conclusion
it self
two
things
are
explicated
;
the
function
or
charge
of
Christ
;
and
the
calling
to
that
charge
.
The
function
is
included
in
these
titles
,
Lord
and
Christ
;
the
calling
is
declared
in
this
,
that
he
is
said
to
have
been
made
Lord
and
Christ
,
and
constituted
so
by
God
.
We
have
three
names
here
,
that
are
attributes
of
our
Saviour
,
Iesus
,
Christ
,
and
Lord
,
which
also
elswhere
use
commonly
to
be
joyned
in
Scripture
;
and
between
them
this
distinction
may
be
observed
.
Iesus
is
his
proper
name
;
Christ
is
his
name
of
authority
;
and
Lord
his
name
of
power
.
Iesus
points
at
the
end
which
our
Saviour
had
before
him
;
Christ
,
the
means
and
way
how
to
come
to
that
end
;
Lord
,
the
perfect
execution
and
attainment
of
that
end
:
Between
Christ
and
Lord
there
is
no
reall
difference
,
nor
yet
so
great
a
notional
difference
,
as
is
between
Christ
and
Iesus
The
Lordship
or
dominion
,
is
as
it
were
an
adjunct
following
that
function
,
which
is
designed
by
the
titles
of
Christ
▪
Messias
,
or
Anointed
.
But
between
Christ
&
Iesus
this
is
the
difference
,
that
Iesus
,
as
before
hath
been
said
,
designes
the
end
,
and
Christ
the
means
and
manner
of
attaining
it
.
Iesus
denotates
Christs
action
on
our
behalf
properly
;
and
Christ
,
his
perfection
for
it
,
and
reception
of
that
dignity
from
the
Father
.
Doct.
1.
Our
Saviour
Iesus
was
ordained
and
constituted
by
the
Father
for
the
performing
of
all
these
things
,
that
were
necessary
for
our
salvation
.
It
is
hence
gathered
,
that
he
is
said
to
be
made
Lord
and
Christ
;
that
is
to
say
,
that
Messias
,
whom
all
the
Prophets
from
the
beginning
of
the
world
foretold
and
preach'd
that
he
was
to
come
,
for
procuring
and
perfecting
the
salvation
of
man
;
and
whom
all
the
faithfull
with
great
desire
looked
for
,
the
onely
author
of
their
salvation
.
The
things
that
were
necessary
for
our
salvation
to
be
brought
about
,
are
contained
in
these
three
functions
,
which
are
intimated
in
the
name
Messias
and
Christ
;
to
wit
,
of
Prophet
,
Priest
and
King
.
Our
Saviour
was
the
anointed
Prophet
.
Reas.
1.
Because
by
outward
Ministry
he
proclaimed
and
revealed
the
whole
counsell
of
God
about
our
salvation
,
Deut.
18.
8
Ioh.
15.
15.
&
17.
8.
Reas.
2.
Because
inwardly
he
illuminates
the
mindes
,
and
opens
our
hearts
,
that
we
may
be
taught
of
God
.
Reas.
3.
Because
he
told
us
all
things
to
come
,
that
are
necessary
to
be
known
,
and
belong
to
his
Church
and
Kingdome
.
Our
Saviour
was
also
the
anointed
Priest
.
Reas.
1.
Because
by
offering
up
of
himself
he
reconciled
us
to
God
.
Reas.
2.
Because
he
yet
effectually
intercedes
at
the
hands
of
the
Father
for
us
.
Reas.
3.
Because
he
makes
us
and
our
imperfect
works
acceptable
to
God
,
by
the
vertue
of
his
own
oblation
and
intercession
.
Our
Saviour
is
also
the
anointed
King
.
Reas.
1.
Because
he
overcame
and
gloriously
triumphed
over
all
the
enemies
of
our
soules
and
of
our
salvation
.
Reas.
2
Because
as
Prince
and
head
of
his
Church
he
governes
the
same
,
protects
and
conserves
her
by
his
efficacious
power
.
Reas.
3.
Because
he
shall
with
the
greatest
glory
perfect
the
government
,
protection
and
salvation
of
his
Church
,
deservedly
shall
at
last
not
onely
be
called
and
acknowledged
King
,
but
King
of
Kings
and
Lord
of
Lords
.
Use
1.
Is
of
Information
,
that
by
true
Faith
and
distinctly
we
may
see
that
in
Christ
,
which
in
all
our
necessities
may
supply
our
wants
.
If
we
would
have
our
ignorance
and
blindness
taken
away
,
that
we
may
fly
to
Christ
,
as
our
Prophet
,
to
be
taught
of
him
;
and
to
seek
wisdome
from
him
;
who
is
himself
the
wisdome
of
God
.
If
we
be
pressed
with
the
guilt
of
our
sins
,
and
be
accused
by
our
own
consciences
,
that
we
may
fly
to
the
blood
and
oblation
of
Christ
our
Priest
,
which
he
made
of
himself
for
us
.
If
we
would
attain
any
thing
from
God
,
that
we
may
use
Christ
,
as
our
Intercessor
.
If
lastly
,
our
own
weakness
,
and
strength
of
our
enemies
discourage
and
terrify
us
,
that
we
may
look
to
Christ
our
King
,
by
whose
help
all
the
faithfull
shall
become
more
than
Conquerours
.
Use
2.
Is
of
Consolation
,
that
we
never
give
place
to
despair
,
because
God
hath
provided
for
us
so
sufficient
and
able
a
Saviour
.
Use
3.
Is
of
Admonition
,
that
by
no
means
we
separate
such
things
,
as
God
hath
conjoyned
in
Christ
.
And
they
are
separated
by
such
,
as
either
seek
for
knowledge
onely
,
but
care
not
to
be
cleansed
from
their
sins
,
nor
to
be
subjected
themselves
under
the
obedience
of
Christ
,
as
King
;
or
seek
only
remission
of
their
sins
,
in
the
name
of
Christ
,
but
neglect
knowledge
,
and
other
means
of
this
,
and
refuse
flatly
to
bear
Christs
yoke
,
or
to
acknowledg
his
Scepter
and
Crown
.
Doct.
2.
Christ
was
called
to
perform
all
the
duties
of
these
offices
.
It
ariseth
from
these
words
;
God
made
this
man
Lord
and
Christ
.
This
calling
contains
in
it
,
his
election
,
preordination
,
mission
or
sending
,
and
all
other
things
,
that
belongs
to
preparation
,
inauguration
,
confirmation
,
and
consummation
of
this
anointed
one
now
sent
.
By
vertue
of
election
,
and
preordination
,
or
predestination
,
Christ
was
Mediator
from
all
eternity
.
By
vertue
of
this
purpose
revealed
,
he
exercised
the
office
of
Mediator
,
immediatly
after
the
fall
of
Adam
.
By
vertue
of
his
mission
or
sending
,
in
the
fulness
of
time
he
was
manifested
;
and
after
he
had
manifestly
and
openly
exercised
these
functions
upon
earth
,
the
time
appointed
for
that
end
,
he
was
taken
up
to
the
greatest
glory
and
dignity
,
in
which
with
great
glory
and
majesty
he
yet
exercises
these
functions
that
become
so
divine
and
exalted
a
Mediator
.
Whence
also
in
the
Text
▪
where
Jesus
is
said
to
be
made
Lord
and
Christ
,
a
singular
respect
seems
to
be
carried
to
this
exaltation
of
Christ
,
after
and
in
which
he
came
as
to
the
consummate
possession
of
this
his
dominion
,
in
respect
whereof
he
is
called
Lord
and
Christ
.
Reas.
1.
Because
none
could
or
ought
to
usurp
or
assume
to
himself
this
honour
,
but
he
that
was
called
of
God
,
Heb.
5.
4
,
5
,
6.
Reas.
2.
Because
the
whole
nature
of
Christs
mediatory
office
stood
in
this
,
that
he
should
do
the
will
of
the
Father
,
Heb.
10.
7
,
9.
Reas.
3.
Because
in
Christ
an
example
is
set
down
of
that
procedure
,
which
God
observes
in
us
to
be
brought
into
life
and
glory
by
him
.
For
our
life
and
glory
have
their
first
foundation
in
Gods
electing
of
us
,
and
begins
at
his
effectual
calling
of
us
.
Use
1.
Is
of
Information
,
for
the
establishing
of
our
Faith
;
because
we
may
certainly
know
,
that
God
made
Christ
every
way
fit
for
accomplishing
our
salvation
.
Use
2.
Is
of
Consolation
,
against
all
terrours
and
tumults
,
whereby
either
our
salvation
or
the
Church
of
Christ
is
impugned
;
because
we
ought
certainly
to
know
,
that
Christ
is
made
Lord
,
&
hath
all
power
of
restraining
his
enemies
at
his
own
pleasure
.
If
therefore
nothing
at
present
appear
,
from
which
we
may
be
confirmed
against
such
tentations
;
yet
we
ought
to
live
by
this
Faith
;
according
to
that
,
The
just
shall
live
by
Faith
.
Doct.
3.
All
that
by
true
Faith
rely
upon
Christ
,
are
made
partakers
according
to
their
measure
,
of
the
dignity
of
Christ
.
This
is
hence
collected
,
that
the
Apostle
so
earnestly
exhorts
to
this
faith
;
especially
if
we
compare
this
conclusion
with
the
occasion
of
the
question
,
as
it
is
explicated
,
verses
17
,
1●…
.
For
they
are
some
way
partakers
of
the
fruition
and
dignity
Prophetical
,
as
they
have
the
Spirit
of
Christ
;
as
ver.
17
18
is
apparent
,
by
which
Spirit
they
are
taught
all
things
,
1
Ioh.
2.
27
So
that
in
some
sort
they
may
discern
all
things
,
1
Cor.
●…
.
15.
Secondly
,
they
are
made
partakers
also
of
the
function
and
Priestly
dignity
,
as
it
is
granted
to
them
,
to
offer
unto
God
Sacrifices
and
Oblations
,
while
they
offer
themselves
to
God
,
Rom
12.
1.
And
while
all
that
they
can
,
&
have
,
they
dedicated
&
consecrated
to
God
;
&
lastly
,
while
they
continually
cause
to
ascend
unto
the
presence
of
God
the
sacrifice
of
praise
and
thanksgigiving
.
Thirdly
,
they
are
made
partakers
of
the
Kingly
dignity
,
1
Pet.
2.
9.
Apoc.
1.
6.
As
they
have
through
the
grace
of
God
got
the
dominion
over
themselves
,
nor
are
servants
any
more
of
this
world
,
but
rather
masters
of
it
;
and
as
lastly
,
they
are
heirs
of
heavenly
glory
,
and
receive
the
right
and
first
fruits
of
it
in
this
life
.
Reas.
1.
Because
so
great
is
the
spiritual
and
mystical
union
,
that
beleevers
have
with
their
head
,
that
they
must
of
necessity
some
way
or
other
participate
of
his
dignity
,
as
the
members
of
the
body
partake
of
the
dignity
of
the
head
,
and
as
the
Wife
participates
of
the
dignity
of
her
Husband
.
Reas.
2.
Because
all
things
that
Christ
doth
as
Mediator
,
he
doth
them
for
us
,
and
to
our
good
,
in
our
name
,
and
in
a
manner
in
our
person
;
that
is
,
representing
,
and
standing
in
our
stead
.
Reas.
3.
Bceause
so
great
is
the
love
of
Christ
towards
his
own
,
that
he
would
have
that
is
his
,
as
far
as
can
be
,
to
be
communicated
to
others
.
Use
1.
Is
of
Information
,
that
we
may
umderstand
the
force
&
reason
of
this
name
,
whereby
we
are
called
Christians
.
Now
believers
were
rather
call'd
Christians
,
than
Iesu●…s
,
because
as
hath
been
said
,
Iesus
properly
denotats
Christ's
action
of
●…aving
us
,
but
Christ
the
receiving
of
that
offi●…e
;
so
that
we
are
not
made
saviours
of
our selves
so
much
,
as
fitted
receivers
of
this
salvation
from
him
.
For
what
he
doth
as
our
Iesus
,
this
he
doth
not
communicate
to
us
,
but
only
the
fruit
of
it
;
but
what
he
received
as
our
Christ
▪
therefore
he
received
it
,
that
to
us
he
might
some
way
communicate
it
,
and
make
us
fit
to
receive
it
of
him
.
Such
therefore
alone
are
truly
Christians
,
that
have
spiritual
and
effectual
communion
with
Christ
,
or
with
God
in
Christ
.
Use
2.
Is
of
Admoni
ion
,
that
we
make
not
the
divine
name
of
Christian
to
be
dishonoured
and
blasphemed
by
the
filthiness
of
our
life
and
manners
.
The
thirteenth
Lords
day
.
Mat.
16.
16.
Thou
art
Christ
the
Son
of
the
living
God
.
THis
is
Peter's
answer
to
the
question
propounded
by
Christ
to
the
Apostles
.
The
question
was
about
their
judgement
and
faith
,
as
to
the
person
of
our
Saviour
.
In
the
answer
,
there
is
contained
the
confession
of
the
Disciples
concerning
Christ
,
and
together
with
this
,
a
description
of
Christ
.
In
this
description
the
person
of
our
Saviour
is
described
;
1.
From
his
office
,
Thou
art
Christ
.
2.
From
his
essence
,
which
is
pointed
out
to
us
by
his
essential
relation
to
that
principle
,
from
whence
he
came
forth
.
This
principle
is
God
,
who
is
illustrated
by
his
attribute
of
life
,
the
living
God
.
The
relation
of
our
Saviour
to
God
,
is
that
of
a
Son
to
a
Father
;
the
Son
of
the
living
God
.
And
he
is
also
illustrated
by
a
tacite
comparison
of
that
unlikeness
,
that
is
between
this
Son
and
others
that
use
to
get
the
same
name
also
:
And
this
comparison
is
illustrated
to
us
in
the
particle
prefixt
to
Sonne
;
the
Sonne
,
or
that
Sonne
.
Doct.
1.
Iesus
Christ
is
the
coeternal
or
natural
Son
of
God
.
He
is
called
the
Son
of
God
,
because
he
proceeds
from
the
Father
,
not
by
way
of
creation
,
but
by
way
of
generation
.
And
generation
is
here
used
by
similitude
or
proportion
,
that
this
emanation
of
the
Son
from
the
Father
,
hath
with
that
production
,
which
a
child
hath
from
its
parent
;
in
the
comparison
of
which
similitude
or
analogy
,
as
in
all
others
that
are
attributed
to
God
,
the
perfections
onely
of
the
denomination
are
to
be
understood
to
agree
;
and
all
the
imperfections
and
defects
are
to
be
removed
in
our
thoughts
.
Hence
,
that
which
is
proper
to
corporal
generation
,
that
he
who
begets
,
doth
it
with
some
transmutation
;
and
that
the
thing
begotten
,
is
something
out
of
the
begetter
;
these
are
not
to
be
imagined
in
this
divine
mystery
;
nor
that
which
is
found
in
the
spiritual
generation
,
in
,
or
by
a
creature
;
to
wit
,
that
the
thing
begotten
is
of
another
essence
from
that
of
the
begetter
,
as
in
the
production
of
the
w●…rd
of
the
mind
in
humane
understanding
.
But
the
perfection
that
is
in
the
generation
of
a
body
;
to
wit
,
that
the
begotten
be
in
essence
and
nature
like
unto
the
begetter
,
is
here
to
be
con
oyned
with
that
perfection
that
is
found
in
spiritual
generation
of
creatures
;
to
wit
,
that
the
begotten
be
in
the
begetter
,
by
the
most
inward
and
inseparable
way
of
being
so
;
and
so
we
come
●…ighest
to
apprehend
,
that
which
can
be
conceived
or
apprehended
of
this
divine
generation
of
the
Son
by
the
Father
.
For
Christ
proceeding
from
God
the
Father
,
hath
the
same
common
nature
and
essence
with
him
,
and
is
his
substantial
image
,
Heb.
1.
3.
Yet
he
remains
still
in
the
Father
,
and
the
Father
in
him
,
without
total
separation
of
either
from
other
,
as
God
understanding
himself
,
is
in
God
understood
by
himself
;
and
God
understood
by
himself
,
is
in
God
understanding
himself
.
Use
1.
Is
of
Consolation
,
towards
all
believers
▪
because
while
they
have
communion
with
Christ
,
who
is
the
Son
,
and
heir
of
all
the
goods
of
the
Father
,
they
may
thence
see
their
felicity
;
to
wit
,
that
they
are
coheirs
with
Christ
in
the
heirship
of
life
and
eternal
glory
,
Rom.
8.
7.
Use
2.
Is
of
Admonition
,
to
all
,
that
they
hear
the
voice
of
Christ
with
all
submission
,
according
to
that
command
sent
down
from
heaven
,
This
is
my
Son
in
whom
I
am
well
pleased
,
hear
him
.
Doct.
2.
Christ
is
the
Son
of
God
in
a
farre
more
perfect
,
and
a
divine
way
,
than
any
creature
is
.
This
is
from
the
particle
The
,
or
That
Son
.
The
reason
is
,
because
Christ
is
the
Son
of
God
by
nature
,
not
by
adoption
,
or
creation
.
Christ
is
called
the
natural
Son
of
God
,
not
because
in
his
first
or
proper
nature
he
is
the
Son
of
God
;
for
so
the
good
Angells
may
be
called
the
natural
Sons
of
God
,
if
they
be
compared
with
men
,
who
now
after
the
fall
,
are
not
thus
the
natural
Sons
of
God
,
but
onely
in
their
second
nature
and
generation
;
that
is
,
their
regeneration
and
adoption
:
but
Christ
is
the
natural
Son
of
God
,
because
the
Father
begot
him
,
not
of
free
choice
,
or
decree
of
wisdome
and
will
going
before
,
but
of
natural
necessity
,
as
light
engenders
light
.
Moreover
Christ
hath
the
same
most
single
and
singular
nature
with
the
Father
;
wherof
there
can
be
no
resemblance
found
on
earth
,
in
any
creature
,
but
that
which
is
unperfect
.
Therefore
Christ
is
also
called
the
onely
Son
of
God
,
and
the
onely
begotten
.
For
though
as
to
the
general
denomination
,
he
hath
many
,
whom
he
vouchsafes
to
call
brothers
;
yet
as
to
the
special
manner
▪
and
foundation
of
this
filiation
of
his
,
he
hath
no
brothers
at
all
,
or
like
unto
himself
,
nor
can
he
have
any
.
Use
1.
Is
of
Direction
,
of
our
Faith
and
thoughts
●…bout
Christ
.
For
though
we
use
the
same
words
of
Christ
,
and
of
our selves
,
in
relation
to
God
,
for
the
●…overty
and
want
of
peculiar
,
and
more
proper
expressions
;
because
God
is
called
the
father
of
Christ
,
and
our
Father
;
and
we
together
with
Christ
are
called
the
sonnes
of
God
;
yet
we
ought
alwayes
to
conceive
all
divine
perfection
in
these
titles
and
words
,
that
are
attributed
to
Christ
;
and
in
the
same
,
as
attributed
unto
us
a
far
inferiour
dignity
,
yet
which
is
sufficient
enough
to
our
consolation
.
Use
2.
Is
of
Information
,
how
we
ought
to
seek
all
that
belong
to
our
adoption
,
and
happiness
,
onely
in
Christ
,
and
by
him
.
For
because
Christ
is
that
son
of
God
,
in
whom
is
the
principality
,
and
all
the
excellency
of
divine
filiation
,
or
sonship
;
therefore
in
him
,
and
by
him
,
we
alwayes
ought
to
seek
all
▪
our
participation
of
this
dignity
,
that
we
can
have
,
or
may
crave
.
Doct.
3.
Christ
is
the
supream
Lord
in
the
Church
of
God
.
Though
this
be
not
expressed
in
our
Text
,
yet
because
it
is
in
order
conjoyned
with
the
antecedent
words
in
the
Apostles
Creed
(
commonly
so
called
)
it
will
be
conveniently
in
this
place
joyned
to
the
preceding
matter
.
It
is
thus
gathered
from
our
Text
;
Peter
in
the
words
set
down
had
regard
to
the
Messias
,
whom
all
the
Prophets
had
preached
,
that
he
would
be
a
King
,
a
Lord
,
and
a
most
glorious
vindicator
or
restorer
of
his
people
And
hither
also
the
particle
the
or
that
looks
in
part
.
For
such
a
Messias
the
Jews
at
that
time
did
look
for
,
as
appears
from
Ioh.
●…
.
10.
Thou
art
that
son
of
God
,
thou
art
the
King
of
Israel
;
as
also
in
the
words
of
the
High-priest
,
Mat.
26.
63
▪
And
Christ
in
his
answer
following
,
explaines
the
matter
,
how
that
his
dominion
is
contained
in
these
words
.
Reas.
1.
Because
Christ
is
one
and
the
self
same
God
with
the
Father
;
and
God
is
the
Lord
of
all
that
he
made
,
as
well
in
the
order
of
grace
,
as
of
nature
;
so
also
Christ
is
Lord
of
them
all
by
right
of
creation
;
for
by
him
all
things
were
made
,
and
by
right
of
sustentation
,
because
he
sustains
all
that
he
made
,
with
his
mighty
hand
,
Heb.
1.
3.
Reas.
2.
Christ
he
is
Mediator
,
is
Lord
of
the
Church
by
right
of
Redemption
.
For
he
that
redeemed
the
whole
,
bought
the
whole
man
to
himself
;
therefore
he
hath
him
in
whole
&
in
part
in
his
power
,
and
that
by
a
debt
of
justice
;
whereunto
also
accrues
another
debt
of
thankfulness
:
Whence
it
comes
to
pass
,
that
a
redeemed
one
wholly
yeilds
and
gives
up
himself
to
his
Redeemer
.
Reas.
3.
As
Christ
is
considered
,
as
the
party
to
whom
we
subject
our selves
,
and
oblige
our
truth
and
fidelity
to
him
by
a
most
holy
Sacrament
,
oath
or
vow
sealed
sole●…ly
with
an
outward
badge
or
confession
;
so
he
is
our
Lord
by
right
▪
of
contract
or
bargain
,
of
Covenant
,
of
our
religious
assurance
or
truth
giving
,
&
of
our
promise
.
And
for
these
two
last
reasons
,
more
peculiarly
and
specially
he
is
every
where
in
the
New
Testament
called
our
Lord
,
even
when
he
is
together
named
with
the
Father
and
with
the
Holy
Spirit
,
viz.
because
he
alone
is
thus
our
Lord
in
our
nature
,
he
is
onely
our
Lord
,
who
thus
onely
redeemed
us
.
Lastly
,
we
in
special
manner
chuse
him
to
be
our
Lord
,
in
our
calling
to
Faith
,
by
our
answer
of
a
good
conscience
,
as
Peter
calls
it
;
whence
it
is
also
,
that
we
are
called
Christians
,
or
subjects
of
Christ
,
and
his
Kingdome
and
call
upon
his
name
,
as
his
name
is
called
upon
us
,
and
professed
that
he
is
our
Lord
.
Use
1.
Is
of
Instruction
,
to
establish
our
Faith
,
concerning
the
Godhead
of
Christ
;
because
none
either
can
or
may
be
called
our
Lord
absolutely
,
or
God
of
the
Church
,
except
God
alone
.
For
,
First
,
God
onely
is
the
Lord
of
mans
life
,
and
of
such
things
as
belong
to
the
goods
of
nature
.
For
Magistrates
and
Commonwealths
are
onely
by
Gods
institution
keepers
of
the
lives
of
their
subjects
under
them
,
in
order
to
the
publick
good
of
all
:
and
every
Citizen
or
Subject
is
but
a
tutor
and
keeper
of
his
own
life
,
and
no
absolute
Lord
,
or
maker
of
it
.
Secondly
,
God
onely
may
use
,
or
apply
to
his
use
the
whole
man
according
to
his
own
free
arbitrement
.
Thirdly
,
The
things
that
belong
to
the
goods
of
grace
,
are
of
a
more
noble
rank
,
than
those
of
nature
.
If
therefore
God
alone
be
Lord
of
this
natural
life
,
than
much
more
must
it
be
granted
,
that
he
is
onely
Lord
of
grace
and
spiritual
life
.
Fourthly
,
He
that
dischargeth
the
part
of
Lord
of
the
Church
of
God
,
ought
of
necessiity
to
be
omniscient
,
omnipotent
,
and
omnipresent
,
because
to
him
belongs
to
have
the
care
over
the
Church
,
and
all
its
members
dispersed
over
all
the
earth
,
and
under
the
whole
compass
of
heaven
,
and
to
direct
them
in
all
their
wayes
,
and
defend
them
against
all
sorts
of
evills
,
and
lastly
,
to
heap
upon
them
all
sort
of
good
to
their
happiness
.
Seeing
then
this
is
the
sole●…e
title
of
Christ
,
that
he
is
Lord
in
the
Church
of
God
,
it
followes
necessarily
that
he
is
also
essentially
and
by
nature
God
,
and
not
by
office
onely
.
Use
2.
Is
of
Consolation
,
to
all
the
faithfull
,
that
they
have
him
for
their
Lord
,
who
gave
himself
to
the
death
for
them
.
Use
3.
Is
of
Admonition
,
that
we
subject
our selves
wholly
to
this
Lord
,
and
his
will
;
and
do
him
all
honour
in
all
and
every
part
of
our
life
and
conversation
.
The
fourteenth
Lords
day
.
Mat.
1.
20.
But
while
he
thought
on
these
things
,
behold
the
Angell
of
the
Lord
appeared
to
him
in
a
dream
,
saying
,
Joseph
,
thou
son
of
David
,
fear
not
to
take
unto
thee
Mary
thy
wife
,
for
that
which
is
conceived
in
her
,
is
of
the
Holy
Ghost
.
THese
words
contain
a
reason
given
by
the
Angell
of
the
Lord
,
why
Ioseph
should
receive
his
wife
Mary
.
And
the
reason
is
,
from
removing
the
cause
,
for
which
Ioseph
might
have
been
induced
to
put
her
away
.
Now
the
cause
was
,
that
she
appeared
to
be
with
child
by
another
than
her
own
husband
.
This
cause
is
removed
,
by
putting
another
unblamable
cause
in
its
place
;
and
this
cause
is
determined
by
the
Angell
to
be
the
Holy
Ghost
.
The
effect
then
is
placed
with
its
causes
in
this
enunciation
.
The
effect
then
is
Jesus
Christ
,
as
to
his
humane
nature
.
The
causes
are
two
;
to
wit
,
the
Holy
Ghost
,
and
the
Virgin
Mary
.
Mary
is
the
efficient
cause
less
principal
,
and
supplier
also
of
the
material
cause
;
but
the
Holy
Ghost
is
the
most
principal
and
first
cause
,
which
brings
the
less
principal
efficient
,
and
the
material
together
into
acting
,
for
the
production
of
this
effect
.
Doct.
1.
Christ
the
Son
of
God
took
unto
himself
into
the
unity
of
his
person
,
the
nature
of
man
truly
such
,
together
with
the
conditions
of
humane
weakness
.
This
is
taught
in
the
Text.
When
it
is
said
,
In
time
a
man
born
and
begotten
of
a
woman
▪
it
is
but
the
same
expressed
in
these
words
of
the
Creed
,
conceived
of
the
Holy
Ghost
,
and
born
of
the
Virgin
Mary
,
&c.
He
might
have
assumed
the
nature
of
another
creature
,
as
of
Angells
;
he
might
also
have
assumed
mans
nature
in
its
greatest
perfection
,
as
Adam
was
made
(
who
was
never
in
propriety
of
speech
)
either
conceived
,
or
born
an
infant
.
But
it
was
his
pleasure
to
assume
the
nature
of
man
truly
such
,
and
in
this
manner
of
sinless
imperfections
,
and
not
of
Angells
.
Reas.
1.
That
he
might
do
mans
businesse
and
work
;
that
is
,
make
satisfaction
for
them
,
and
save
them
.
Reas.
2.
He
would
also
take
this
our
nature
in
its
weak
and
low
condition
;
First
,
Because
he
would
come
down
(
as
farre
as
could
be
without
sin
)
into
the
same
very
place
and
condition
,
out
of
which
he
intended
to
lift
us
up
higher
.
Secondly
,
That
by
this
means
he
might
some
way
sanctify
all
the
states
and
conditions
of
humane
life
,
least
any
might
imagine
that
any
such
low
▪
estate
separateth
a
man
from
communion
with
Christ
.
Thirdly
,
That
he
might
leave
this
to
us
in
his
own
experience
as
a
pledge
of
his
knowledge
and
like
sufferings
and
affections
with
us
,
from
whence
he
might
look
upon
our
infirmities
.
Use
1.
Is
of
Information
,
for
establishing
our
Faith
on
this
behalf
,
that
we
give
no
place
to
phantastical
imaginations
of
Hereticks
,
who
impugne
directly
or
indirectly
,
and
fight
against
the
humane
nature
of
Christ
;
which
sort
of
errours
are
some
way
countenanced
by
Papists
,
in
their
Doctrine
of
Transubstantiation
;
and
by
Ubiquitaries
in
theirs
of
Consubstantiation
,
in
as
much
as
they
attribute
omnipresence
and
other
the
like
divine
attributes
to
the
humane
nature
,
which
is
no
way
agreeable
unto
the
same
.
Use
2.
Is
of
Exhortation
,
to
extoll
and
solemnly
to
praise
the
grace
of
our
Lord
Jesus
Christ
,
with
all
admiration
and
thanksgiving
,
who
not
only
vouchsafes
to
become
man
for
us
,
but
also
in
the
nature
of
man
disdained
not
to
become
an
infant
,
to
be
conceived
,
and
born
after
our
manner
;
and
to
undergo
other
the
like
infirmities
and
humiliations
for
our
sake
;
it
is
that
the
Apostle
points
at
,
Heb.
2.
16
,
17.
Use
3.
Is
of
Consolation
,
that
we
should
make
no
difference
between
an
infant
newly
conceived
,
or
born
,
and
a
perfect
man
,
or
one
of
age
;
or
between
any
other
conditions
of
the
nature
and
life
of
man
,
as
to
our
interest
in
Christ
,
as
if
any
sinless
condition
of
nature
could
make
us
less
regardable
by
him
,
〈◊〉
exclude
us
from
him
.
For
Christ
descended
to
the
lowest
and
imperfectest
sinless
degree
and
condition
of
the
life
of
man
;
in
that
he
was
,
1.
conceived
;
and
2.
shut
up
in
his
mothers
womb
the
ordinary
time
of
other
births
;
and
3.
born
.
Doct.
2.
Christ
assumed
this
humane
nature
from
Mary
,
as
from
his
Mother
.
For
though
he
is
said
in
the
Text
to
be
begotten
in
her
;
yet
elswhere
he
is
said
to
be
made
after
the
flesh
of
the
seed
of
a
woman
;
and
a
woman
is
said
to
have
conceived
him
,
and
to
have
born
him
as
her
son
;
hence
also
he
is
called
the
son
of
Mary
,
the
son
of
David
,
the
son
of
Abraham
,
and
the
like
;
whereby
that
phrase
is
expounded
,
and
the
truth
of
it
confirmed
.
Reas.
1.
He
should
have
been
born
of
a
woman
,
as
of
his
mother
,
to
the
end
that
that
first
Evangelicall
promise
of
the
seed
of
the
woman
,
that
was
to
tread
down
the
serpent's
head
,
might
be
fulfilled
.
Reas.
2.
It
was
according
to
right
that
he
was
born
of
Mary
,
that
so
it
might
be
certain
,
how
he
descended
of
the
Tribe
of
Iudah
▪
and
of
the
Family
of
David
,
according
to
the
promises
,
and
prophesies
that
went
before
of
him
.
Use
1.
Is
of
Refutation
,
against
Anabaptists
,
and
such
like
,
who
phantastically
think
that
the
humanity
of
Christ
onely
passed
through
Mary
,
and
was
not
assumed
from
her
nature
.
Of
which
imagination
the
first
reason
seems
to
have
been
,
that
some
simple
men
could
not
conceive
,
how
any
could
without
sin
be
born
of
a
woman
after
the
fall
.
But
the
Anabaptists
afterwards
,
though
they
took
away
this
ground
of
their
errour
,
of
denying
original
sin
,
yet
they
adhered
to
this
conclusion
of
meer
wilfulness
,
without
any
reason
.
Use
2.
Is
of
Information
,
for
directing
our
Faith
about
Christs
son-ship
.
For
he
is
the
Son
of
God
and
the
son
of
man
both
,
yet
so
,
as
he
is
not
two
sons
,
but
in
a
certain
way
twice
one
son
in
one
person
.
The
first
,
from
eternity
;
the
next
,
in
time
;
and
consequently
two
wayes
a
son
,
as
both
by
generation
eternal
,
and
by
generation
in
time
;
yet
but
one
son
of
God
,
and
of
man
,
because
but
one
person
,
who
according
to
his
divine
nature
is
the
Son
of
God
,
and
according
to
his
humane
nature
is
the
son
of
man
:
So
is
every
man
twice
a
Son
,
in
essence
first
to
father
and
paternal
generation
,
and
then
to
mother
and
maternal
generation
.
Doct.
3.
Christ
was
born
of
Mary
,
remaining
still
a
virgin
after
he
was
born
.
This
is
gathered
from
the
scope
of
the
words
;
the
question
being
about
this
,
whether
Mary
were
a
virgin
or
no
;
and
the
words
of
the
Angell
were
to
assure
him
,
that
she
was
.
Reas.
1.
Is
,
that
this
might
be
a
singular
and
miraculous
signe
to
the
whole
house
of
Israel
,
and
this
is
it
that
is
pointed
at
,
in
Isa
▪
1.
14.
Reas.
2.
That
the
prophesies
going
before
of
this
thing
might
be
fulfilled
.
Reas.
3.
That
Gods
omnipotency
in
this
so
divine
a
mystery
,
and
principal
a
work
of
God
,
might
be
evidently
shewn
.
Now
it
was
not
difficult
to
the
power
of
God
,
that
a
son
should
be
born
of
a
virgin
.
For
seeing
all
second
causes
act
by
their
vertue
which
they
received
from
God
,
it
is
not
to
be
doubted
,
but
that
God
can
produce
all
these
effects
,
without
this
o●…
that
cause
co-operating
,
which
otherwayes
use
to
exist
by
them
.
Yet
not
onely
the
power
of
God
appeared
in
that
work
,
but
also
his
wisdome
,
to
which
it
was
most
agreeable
,
that
so
singular
a
substance
of
humane
nature
,
should
in
as
singular
a
manner
be
brought
to
pass
,
that
differed
from
all
others
.
For
in
three
manners
all
men
were
made
before
,
1.
Without
the
concurrence
of
either
man
or
woman
,
as
in
the
creation
of
Adom
.
2.
Without
the
concurrence
of
woman
,
as
in
the
production
of
Eve
.
3.
By
the
concurrence
of
man
and
woman
,
as
in
all
ordinary
generation
afterwards
.
And
this
onely
is
the
proper
and
peculiar
one
of
Christ
,
by
and
of
a
woman
,
without
concurrence
of
a
man
.
Reas.
4.
That
it
might
easily
appear
how
the
contagion
of
sin
might
be
removed
from
the
humane
nature
of
Christ
.
Use
,
Is
of
Confirmation
,
for
strengthening
of
our
Faith
about
the
person
of
Christ
;
to
wit
,
that
he
was
both
the
Messias
of
old
promised
,
and
the
promised
seed
of
the
woman
in
that
peculiar
manner
,
as
that
promise
seems
to
have
intended
;
to
wit
,
the
son
of
man
;
that
is
,
of
a
woman
descending
of
Adam
and
other
men
in
ordinary
way
,
but
made
mother
of
a
son
not
vulgarly
or
after
the
common
manner
,
but
miraculously
and
without
the
company
of
a
man
begotten
,
and
born
;
so
that
from
his
first
conception
all
things
were
in
him
supernatural
;
about
which
our
mindes
being
busied
,
ought
alwayes
to
be
lifted
up
to
supernatural
contemplations
,
laying
aside
carnal
and
worldly
thoughts
.
Doct.
4.
The
Holy
Ghost
was
the
principal
efficient
cause
of
this
generation
.
It
is
from
these
words
in
the
Text
;
is
of
the
holy
Ghost
;
the
particle
of
denotes
not
any
material
cause
,
but
the
efficient
;
so
that
of
the
Holy
Ghost
,
signifies
as
much
,
as
if
it
had
been
said
,
by
the
power
of
the
Holy
Ghost
,
and
his
operation
.
Now
this
is
attributed
to
the
Holy
Spirit
for
these
reasons
.
Reas.
1.
Because
it
was
a
miracle
;
and
all
miracles
by
appropriation
are
attributed
to
the
Holy
Spirit
.
Reas.
2.
Because
the
principal
work
here
was
of
Sanctification
,
forasmuch
as
the
lump
of
the
humane
nature
,
which
was
to
be
assumed
by
Christ
,
was
in
a
singular
manner
sanctified
and
cleansed
from
all
spot
of
sin
,
and
all
Sanctification
peculiarly
attributed
to
the
Holy
Spirit
.
Reas
▪
3.
Because
the
Holy
Spirit
was
without
measure
to
rest
on
,
&
to
dwell
in
Christ
.
It
〈◊〉
but
reason
therefore
,
that
the
Holy
Spirit
should
prepare
and
make
such
a
dwelling
for
himself
,
as
he
also
prepares
his
dwelling
in
the
sons
of
God
by
adoption
.
Quest.
It
may
be
th●…n
questioned
,
whether
Christ
may
be
called
the
Son
of
the
Holy
Ghost
?
Ans
▪
It
cannot
be
said
;
1.
Because
it
would
bring
some
confusion
of
relations
and
proprieties
personal
in
God
,
and
in
the
persons
.
2.
Because
the
Holy
Spirit
neither
produced
a
new
person
,
when
he
made
Christ
to
be
begotten
,
or
generated
;
neither
produced
the
nature
,
which
he
produced
,
after
his
own
nature
,
or
of
the
same
essence
with
his
own
.
Use
1.
Is
of
Direction
,
in
our
Faith
,
and
in
all
our
thoughts
,
that
we
have
of
Christ
;
that
we
admit
of
all
that
is
in
him
,
to
be
spiritual
,
holy
,
and
full
of
mystery
;
nor
that
we
ever
doubt
of
any
part
of
this
mystery
;
because
all
this
,
as
it
is
above
common
order
,
so
is
it
above
the
reach
of
common
nature
.
Yet
we
may
always
receive
and
conceive
this
,
that
none
of
all
these
things
are
above
the
divine
power
of
the
Holy
Spirit
;
nor
any
thing
impertinent
or
unfitting
in
that
thing
,
which
is
wholly
mannaged
by
the
Holy
Ghost
.
Use
2.
Is
of
Direction
,
in
our
practice
,
as
to
the
certainty
of
our
salvation
;
which
depends
upon
this
,
if
we
be
sure
,
that
we
are
conformable
to
Christ
in
his
nativity
,
life
,
death
,
and
resurrection
.
And
from
thence
is
the
beginning
of
this
conformity
to
be
taken
,
if
we
be
spiritually
regenerated
by
the
Holy
Spirit
,
as
Christ
was
borne
of
Mary
through
the
efficiencie
and
operation
of
the
holy
Ghost
.
And
this
is
the
self
same
thing
,
which
the
Apostle
Peter
admonisheth
us
to
,
that
we
study
to
make
our
vocation
and
election
sure
.
The
fifteenth
Lords
day
.
1
Pet.
3.
18.
For
Christ
also
hath
once
suffered
for
sinners
;
the
just
for
the
unjust
;
that
he
might
bring
us
to
God
,
being
put
to
death
in
the
flesh
,
but
quickened
by
the
Spirit
.
AN
argument
is
brought
in
these
words
,
whereby
all
Christians
may
be
perswaded
,
that
undeserved
afflictions
are
patiently
to
be
born
.
The
argument
is
taken
from
the
greater
to
the
less
,
in
which
also
is
contained
the
force
and
nature
of
a
simily
,
or
example
,
and
also
of
some
dissimilitude
.
For
such
Logical
assertions
are
oft
joyned
together
in
the
same
thing
,
as
they
make
to
the
same
purpose
.
The
argumeat
is
this
;
If
Christ
that
was
just
,
hath
suffered
for
sinnes
,
and
for
unjust
men
,
then
much
more
ought
we
to
suffer
afflictions
imposed
upon
us
;
but
the
first
is
true
,
and
therefore
the
latter
also
.
Christ
considered
in
himself
is
the
greater
,
and
his
sufferings
are
the
greater
;
and
so
the
argument
is
from
the
greater
.
But
considered
as
our
head
,
and
Saviour
,
he
hath
the
place
and
nature
of
a
simily
or
example
to
be
imitated
by
us
in
tolerating
afflictions
,
so
it
is
an
argument
from
a
like
,
or
from
an
example
.
Lastly
,
considered
as
just
,
suffering
for
the
sinnes
of
others
that
are
uniust
,
he
is
altogether
unlike
unto
us
;
and
so
also
some
force
and
emphaticalness
of
this
argument
is
from
the
unlikeness
.
They
are
ordered
in
this
enunciation
,
in
which
as
the
assumption
of
the
Syllogism
,
the
cause
is
contained
with
the
effect
;
to
wit
,
Christ
with
his
suffering
.
For
though
suffering
of
its
own
nature
be
an
adjunct
of
the
sufferer
;
yet
as
it
's
voluntarily
admitted
and
undertaken
it
is
an
effect
.
Yet
these
arguments
are
so
ordered
,
that
they
have
mixed
with
them
the
affection
or
property
of
the
argument
so
called
,
from
diversit
.
For
Christ
and
his
passions
of
their
own
nature
are
dissentaneous
;
When
therefore
it
is
said
,
Christ
suffered
,
it
is
as
if
he
had
said
,
Though
Christ
were
the
Son
of
God
,
yet
was
he
not
fr●…e
from
〈◊〉
.
That
this
may
be
the
better
understood
,
it
is
to
be
known
,
that
suffering
in
this
place
,
and
in
such
others
,
is
attributed
to
Christ
by
the
〈◊〉
of
Synecdoche
▪
of
the
more
general
for
the
special
;
and
that
it
signifies
the
special
suffering
of
a
grievous
evill
:
Then
are
these
two
very
dissentaneous
between
themselves
,
that
Christ
should
suffer
a
great
evill
:
Now
that
he
is
said
to
have
suffered
for
sinnes
,
and
for
the
unjust
;
the
particle
for
designes
the
cause
of
his
suffering
,
and
that
is
threefold
;
a
meritory
or
material
,
a
formal
cause
and
a
final
.
The
meritory
cause
,
because
Christ
suffered
for
the
things
,
which
the
sinnes
of
unjust
men
had
deserved
.
The
formal
cause
,
because
for
our
sinnes
Christ
was
induced
,
as
the
form
,
as
of
divine
imputation
;
as
of
that
which
by
God
was
imputed
;
so
of
the
suretiship
undertaken
by
Christ
,
or
that
form
which
by
Christ
was
undertaken
,
or
accepted
to
be
accounted
his
,
when
he
underwent
these
sufferings
.
Lastly
,
also
the
final
cause
,
because
for
this
end
set
before
him
,
or
for
this
very
purpose
Christ
suffered
,
that
he
might
take
away
the
sins
of
unjust
men
,
and
make
unjust
men
to
become
just
,
and
so
might
bring
them
to
salvation
.
Doct.
1.
Christ
the
Lord
suffered
all
these
evills
of
punishment
,
which
were
due
to
us
for
our
sins
.
This
is
not
so
to
be
understood
,
as
if
in
kind
and
particularly
he
had
undergone
all
the
evills
,
but
in
value
onely
,
and
generally
;
in
the
summe
or
upcast
of
all
,
and
in
that
which
was
equivalent
and
equipollent
to
all
;
and
so
,
he
is
said
to
have
suffered
all
the
evills
of
punishment
.
Reas.
1.
Because
he
suffered
generally
all
sorts
of
evill
;
to
wit
,
as
well
spiritual
in
the
agony
and
horror
of
his
mind
,
as
corporal
in
his
body
;
and
the
extreme
,
as
well
positive
,
as
privative
,
both
in
a
kind
of
loss
,
and
in
kind
of
sorrow
or
feeling
.
Reas
▪
2.
Because
he
suffered
from
all
,
from
whom
any
evill
could
be
inflicted
.
He
suffered
from
men
,
as
well
Jews
,
as
Gentiles
;
as
well
his
own
domesticks
,
as
forrainers
;
he
suffered
from
the
powers
of
darkness
and
Hell
,
which
were
the
murtherers
from
the
beginning
,
and
the
authors
of
all
these
evills
,
which
Christ
suffered
from
them
,
and
their
instruments
;
lastly
,
he
suffered
from
God
himself
,
whose
cup
full
of
wrath
he
drunk
out
.
Reas.
3.
Because
he
suffered
in
every
part
of
himself
,
every
way
that
he
could
suffer
.
For
he
suffered
in
his
soul
horrors
and
unspeakable
sorrowes
;
he
suffered
in
his
body
hunger
,
thirst
,
nakednesse
,
wounds
,
spitting
,
stripes
,
and
buffetings
,
and
whatsoever
witty
malice
and
cruelty
could
devise
.
Use
1.
Of
Direction
,
that
continually
in
meditating
on
the
passion
of
Christ
,
we
may
look
upon
the
singular
and
incomprehensible
goodnesse
,
grace
,
love
,
mercy
,
justice
and
wisdome
of
God
,
by
which
he
sent
his
eternal
Son
to
suffer
such
things
for
us
,
and
for
our
salvation
;
and
together
also
the
abundant
grace
of
our
Lord
Jesus
Christ
,
who
was
willing
to
it
,
and
did
suffer
so
many
and
so
grievous
things
for
us
.
Use
2.
Of
Exhortation
,
that
from
the
consideration
of
this
suffering
of
our
Lord
and
Saviour
,
we
strive
to
stir
up
our selves
powerfully
,
that
we
may
daily
have
more
faith
and
hope
about
grace
and
our
salvation
to
be
perfected
by
Christ
;
and
that
our
hearts
may
be
kindled
with
greater
heat
of
love
towards
God
and
Christ
,
and
with
greater
zeal
of
the
glory
of
his
name
;
lastly
,
that
with
more
courage
,
constancy
,
and
patience
,
we
bear
all
the
troubles
of
this
life
,
for
Christ's
sake
,
who
suffer'd
all
things
for
us
.
Doct.
2.
Christ
suffer'd
all
these
things
,
neither
out
of
any
necessity
of
nature
,
neither
by
constraint
,
neither
by
casualty
and
chance
,
but
of
his
own
●…ree
choice
of
wisdome
and
will
.
This
is
gathered
from
the
Text
,
in
that
it
is
put
amongst
Christ's
praises
,
as
an
example
of
obedience
,
that
he
thus
suffered
.
But
there
is
no
place
for
praise
,
nor
obedience
,
in
such
things
as
one
suffers
out
of
necessity
,
or
chance
,
without
the
free
consent
of
the
will
.
Reas.
1.
Because
this
was
the
will
of
the
Father
,
whereunto
he
would
conform
his
will
in
all
things
,
so
far
forth
as
he
laid
this
charge
upon
him
.
Reas.
2.
Because
this
was
the
very
thing
,
for
which
Christ
came
into
the
world
,
according
to
the
form
of
covenant
made
between
the
Father
and
the
Son
,
Isa
53
10.
Reas.
3.
Because
in
this
consisted
the
most
perfect
obediences
,
which
is
the
way
to
the
most
perfect
glory
,
Phil
2.
9.
Object
.
Every
evill
of
punishment
is
against
the
will
of
the
sufferer
;
but
what
Christ
suffered
for
us
were
very
great
evills
of
punishment
;
They
were
therefore
suffered
against
his
will
.
Ans.
That
evills
of
punishment
are
said
alwayes
to
be
against
the
will
of
the
sufferer
;
First
,
Because
they
are
against
his
natural
inclination
.
For
therefore
punishment
is
onely
evill
,
because
it
tends
to
the
destroying
of
nature
,
and
so
is
against
inclination
of
nature
,
whereby
every
thing
seeks
the
conservation
of
it self
.
Secondly
,
The
evill
of
punishment
is
against
the
will
of
the
sufferer
,
conditionally
;
to
wit
,
if
by
no
other
means
the
sufferer
can
attain
to
his
wished
end
;
but
it
is
not
alwayes
against
his
will
absolutely
.
The
first
had
place
in
Christ
,
because
these
passions
were
against
the
inclinations
of
nature
,
since
otherwise
they
had
brought
him
no
pain
;
and
they
were
also
against
his
conditional
will
,
as
appears
by
these
words
;
Father
,
if
it
be
possible
,
let
this
cup
pas●…
from
me
:
But
they
were
not
against
his
deliberate
,
determinate
,
and
absolute
will
.
The
reason
is
,
because
he
suffered
all
out
of
obedience
to
the
Father
,
and
of
love
to
us
,
and
our
salvation
.
Use
●…
.
Of
Instruction
,
how
we
may
from
this
ground
arme
our
mindes
against
those
tentations
,
that
use
to
come
by
occasion
of
Christ's
sufferings
.
For
in
this
respect
Christ
was
a
stumbling
stone
unto
the
Jewes
,
and
foolishness
unto
the
Grecians
.
But
if
we
will
well
weigh
with
our selves
,
that
Christ
suffered
all
these
things
not
out
of
coaction
,
or
any
necessity
,
or
any
external
violence
,
but
from
the
obedience
of
love
towards
mankind
,
and
that
he
might
give
us
a
most
perfect
pattern
of
obedience
in
his
own
person
:
We
shall
be
so
far
from
finding
any
stumbling
block
,
or
foolishness
in
these
sufferings
,
that
on
the
contrary
,
nothing
could
be
found
that
was
,
or
is
more
suitable
to
the
Saviour
of
the
world
.
Use
2.
Of
Exhortation
,
that
calling
seriously
to
mind
this
grace
of
our
Lord
Jesus
Christ
,
out
of
thankfulness
and
mutual
love
to
him
,
we
may
be
ready
with
all
willingness
and
chearfulness
of
mind
to
undergo
all
sufferings
,
and
afflictions
for
his
sake
.
Doct.
3.
Christ's
sufferings
were
an
expiatory
Sacrifice
for
our
sins
.
This
is
it
,
which
is
said
in
the
Text
,
That
he
suffered
for
sins
,
for
the
unjust
▪
that
is
,
he
had
the
virtue
to
take
away
the
punishment
from
us
,
the
guilt
also
and
the
spot
,
and
to
acquire
to
us
the
favour
of
God
,
and
righteousness
,
and
life
eternal
.
It
is
the
same
that
useth
to
be
signified
by
satisfaction
,
by
merit
,
by
redemption
,
by
restitution
,
or
restauration
made
by
Christ
.
Reas.
1.
Because
this
was
the
covenant
between
the
Father
and
the
Son
,
that
if
he
would
undergo
that
obedience
for
us
,
then
we
should
be
freed
from
our
disobedience
,
and
death
,
and
should
live
thorough
him
,
Isa.
53.
10.
For
this
suffering
was
the
perfecting
of
all
his
obedience
.
Reas.
2.
Because
Christ
by
his
suffering
made
satisfaction
to
divine
justice
,
and
repayed
God
as
much
of
his
honour
in
our
name
,
as
he
had
suffered
in
it
by
our
sins
.
Therefore
Gods
justice
is
now
appeased
;
the
grace
of
God
hath
had
its
free
course
,
that
it
may
derive
all
good
upon
us
.
Reas.
3.
Because
that
Christ
now
by
virtue
of
his
passion
and
consummate
obedience
,
as
it
were
of
his
own
right
that
he
acquired
,
makes
intercession
with
the
Father
for
us
,
that
we
may
be
,
and
live
with
him
,
Ioh.
17.
24.
Use
1.
Of
Consolation
,
to
the
faithfull
against
the
guilt
of
their
sin
,
and
terrors
of
their
conscience
,
that
arise
from
sin
.
For
in
Christ
,
and
his
sufferings
,
we
have
a
remedy
against
these
wounds
,
that
are
otherwayes
deadly
.
Use
2.
Of
Admonition
,
that
we
would
detest
all
sinnes
,
as
things
that
brought
our
Saviour
to
death
,
and
would
wave
brought
a
thousand
deaths
upon
us
,
unless
he
had
turned
them
away
from
us
.
The
sixteenth
Lords
day
.
Joh.
10.
17
,
18.
Therefore
the
Father
loveth
me
,
because
I
lay
down
my
life
▪
that
I
may
take
it
up
again
:
None
taketh
it
from
me
;
but
I
lay
it
down
of
my self
.
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
up
again
.
This
commandment
received
I
from
my
Father
.
CHrist
in
these
words
expounds
what
he
had
said
before
of
the
duty
,
effect
,
and
signe
of
a
good
Shepherd
;
to
wit
,
that
he
layes
down
his
life
for
his
sheep
.
This
he
had
applied
to
himself
,
verse
15.
where
two
things
were
propounded
;
1.
The
Object
,
to
which
this
laying
down
of
the
life
is
referred
,
or
which
be
those
sheep
of
Christ
?
2.
The
manner
of
this
laying
down
the
life
.
This
is
explained
in
the
16
,
and
these
two
following
verses
.
The
death
of
Christ
,
or
laying
down
of
his
soul
or
life
,
is
explicated
from
the
efficient
cause
;
which
is
Christ
himself
.
I
lay
down
my
life
.
2.
From
the
manner
of
doing
of
it
,
that
Christ
is
a
cause
voluntary
,
and
doing
it
from
a
counsell
and
deliberation
,
not
of
coaction
.
None
taketh
it
from
me
,
but
I
lay
it
down
.
3.
From
the
adjunct
of
this
efficiency
;
that
he
did
it
not
of
weakness
,
but
from
power
.
I
have
authority
to
lay
it
down
.
This
is
shewn
from
another
effect
that
followes
this
;
to
wit
,
from
his
resuming
it
again
,
or
his
resurrection
.
I
have
authority
to
take
it
up
again
;
as
if
he
would
say
,
he
that
so
layes
down
his
life
,
that
with
power
he
takes
it
up
again
,
he
layes
it
not
down
out
of
coaction
with
weakness
;
but
voluntarily
of
his
own
accord
he
doth
it
:
But
I
so
lay
downmy
life
;
ergo
.
Which
is
illustrated
here
from
the
impulsive
cause
;
the
Fathers
commandment
.
This
commandment
I
received
of
my
Father
.
4.
From
the
end
,
and
effect
;
to
wit
,
the
Fathers
love
and
delight
,
or
complacency
in
this
.
Therefore
my
Father
loveth
me
,
because
&c.
Doct.
1.
Christ
so
far
humbled
himself
for
us
,
that
he
underwent
death
it self
for
us
.
I
lay
down
my
life
,
&c.
Now
he
underwent
a
double
death
for
us
;
a
spiritual
,
and
a
corporal
death
.
The
spiritual
is
about
Christ's
descent
into
Hell
▪
This
consisted
in
the
separation
of
God's
favour
from
the
soul
of
Christ
for
a
time
,
not
really
,
but
as
to
sense
and
feeling
,
and
that
influence
,
from
which
comfort
useth
to
be
felt
;
as
also
in
impressions
of
divine
wrath
,
which
with
horror
did
strike
all
the
faculties
of
the
soul
;
so
that
for
the
time
the
soul
was
at
so
low
an
ebbe
and
concussion
of
all
its
happiness
,
as
any
creature
could
be
,
that
was
without
sin
formally
inherent
in
it self
.
The
death
of
the
body
is
that
which
consists
in
the
separation
of
the
soul
from
the
body
;
the
confirmation
and
continuance
was
in
the
burial
of
Christ
.
Now
such
was
the
separation
of
the
soul
from
the
body
in
Christs
death
,
that
the
conjunction
and
union
of
both
of
them
with
the
divine
person
,
remained
the
same
that
it
was
before
;
as
if
one
drawing
a
sword
,
held
the
scabberd
in
the
one
hand
,
and
the
sword
in
the
other
▪
there
would
be
there
a
separation
between
the
scabberd
and
the
sword
;
but
of
neither
of
them
from
the
man
,
that
so
held
them
:
So
also
in
this
mystery
,
there
is
a
separation
of
the
soul
from
the
body
;
but
neither
of
them
was
separated
from
the
divine
nature
,
nor
person
,
but
the
person
still
sustained
both
in
the
unity
of
it self
,
as
one
person
with
him
.
The
reason
is
,
because
if
there
had
been
any
such
separation
from
the
di
:
vine
person
,
then
the
second
person
had
ceased
to
be
God-man
,
and
so
could
not
for
that
time
have
been
our
Priest
or
Mediator
.
Also
a
new
incarnation
or
assumption
had
been
made
again
,
in
the
resurrection
of
Christ
.
It
is
most
true
therefore
,
which
is
in
the
mouthes
of
many
Divines
,
and
used
proverbially
almost
;
That
what
the
Son
of
God
assumed
he
never
laid
aside
again
.
Reas.
1.
Because
the
perfection
and
consummation
of
humiliation
is
in
undergoing
death
,
Phil.
2
8.
And
this
also
was
the
first
reason
,
why
he
did
not
onely
undergo
death
,
but
the
most
vise
,
contemptible
,
and
contumelious
death
;
that
is
,
the
death
of
the
Cross
,
as
in
that
place
is
more
especially
set
down
.
Reas.
2.
Because
his
charge
of
redeeming
us
required
this
;
to
wit
,
that
he
should
pay
that
price
to
divine
justice
,
which
we
did
ow
,
and
so
be
subject
to
the
same
punishment
,
that
we
were
liable
to
.
And
this
was
also
the
reason
,
why
he
chose
the
death
of
the
Cross
,
that
he
might
shew
,
that
he
did
not
barely
sustain
death
,
but
that
cursed
death
that
was
due
to
us
,
and
that
in
our
place
,
or
for
us
,
Gal.
3.
12.
Reas.
3.
That
by
the
most
convenient
way
he
might
procure
the
death
of
sin
in
us
,
by
assimiliation
,
and
making
us
conform
to
himself
,
Rom.
6.
from
verse
1.
to
the
8.
Use
1.
Is
of
Information
,
for
directing
of
our
faith
;
●…o
wit
,
that
while
we
seek
remission
of
our
sins
,
and
reconciliation
,
and
salvation
in
God
;
we
so
have
our
faith
in
Christ
,
that
we
may
be
specially
united
to
him
in
his
sufferings
,
blood-shedding
,
and
death
,
Rom.
3.
25.
Use
2.
Is
of
Consolation
,
to
all
those
as
have
such
true
faith
;
because
they
are
out
of
all
hazard
of
death
or
condemnation
,
according
to
that
of
the
Apostle
,
Rom
8.
34.
Use
3.
Is
of
Direction
,
1.
In
the
study
of
Sanctification
,
that
with
Christ
we
may
dy
to
sin
.
2.
In
the
study
of
all
obedience
,
love
,
and
humility
,
according
to
the
example
of
Christ
,
in
whom
all
the
perfections
of
these
vertues
we
have
marvelously
shining
to
us
in
a
most
eminent
and
excellent
way
.
Doct.
2.
Christ
ordained
his
own
death
from
certain
wise
deliberation
and
power
,
to
dispose
of
it
as
he
pleased
.
I
have
power
to
lay
down
my
li●…e
.
From
which
words
it
appears
first
,
that
the
death
of
Christ
was
voluntary
.
For
though
it
was
violent
also
,
as
it
came
from
external
agents
,
and
was
against
Christs
internal
natural
inclinations
;
and
in
some
sort
natural
also
,
as
it
was
wrought
by
external
causes
naturally
producing
such
an
effect
:
Yet
it
was
voluntary
,
not
onely
as
to
the
willing
disposition
,
and
choice
of
it
,
whereby
Christ
set
himself
to
suffer
it
;
but
also
as
he
suspended
his
own
power
of
hindering
it
,
and
averting
death
,
and
so
gave
way
and
power
to
the
enemies
inflicting
it
,
in
which
respect
also
his
death
may
be
called
miraculous
,
or
wonderful
;
because
he
himself
,
who
was
dying
,
ordered
his
owne
death
,
and
willingly
admitted
the
same
:
So
that
by
doing
he
suffered
,
and
by
suffering
he
acted
,
and
had
his
owne
action
in
it
all
,
without
which
he
could
not
have
suffered
by
any
creature
whatsoever
.
Reas.
1.
Because
it
became
him
to
dy
so
,
that
was
God
.
For
since
the
humane
nature
subsisted
in
the
f●…me
person
with
the
divine
,
nothing
could
befall
the
humane
nature
either
in
doing
,
or
suffering
,
but
as
the
divine
willed
and
ordained
it
.
Reas.
2.
Because
otherwise
Christ
in
his
death
had
not
been
together
both
Priest
,
Sacrifice
,
and
Altar
.
For
though
it
be
the
part
of
a
Sacrifice
to
be
passive
,
and
to
be
offered
up
to
the
Father
;
yet
it
is
the
part
of
the
Priest
by
being
active
about
it
,
and
ordering
the
whole
,
to
offer
up
the
Sacrifice
.
Use
1.
Is
of
Information
,
for
arming
our
faith
against
tentations
and
scandals
,
which
use
to
arise
hence
,
in
that
Christ
,
in
whom
we
believe
,
as
our
God
,
was
subject
to
death
.
For
Christ
died
not
of
weakness
and
coaction
,
but
by
certain
resolution
,
and
of
his
own
proper
will
and
power
;
so
that
the
divine
nature
and
power
of
Christ
appeared
not
onely
in
his
resurrection
,
but
if
the
thing
be
rightly
considered
,
had
as
great
a
hand
,
and
was
as
evident
in
his
death
also
.
Use
2.
Is
of
Direction
,
for
our
preparation
to
undergo
death
,
in
whatsoever
way
God
would
have
it
come
to
pass
.
For
from
these
two
things
that
were
in
Christ
,
that
he
both
willingly
underwent
death
;
and
then
also
ordered
it
himself
;
the
first
of
these
lies
upon
us
all
,
out
of
duty
;
that
we
be
ready
at
such
time
,
and
such
manner
to
dy
,
as
God
is
pleased
we
should
.
The
other
,
though
it
cannot
be
performed
by
us
,
because
we
have
not
the
power
of
laying
down
our
lives
,
and
ordering
our
deaths
;
yet
by
faith
,
and
holy
desire
to
our
comfort
,
we
ought
to
seek
this
of
God
,
and
look
for
it
,
that
in
Christ
,
who
ordered
his
own
death
for
us
,
he
would
order
our
death
unto
our
salvation
,
and
unto
his
own
glory
.
Doct.
3.
Christ
underwent
this
death
by
his
Fathers
command
.
It
is
in
the
Text
;
This
command
I
received
of
my
Father
.
And
this
command
was
neither
any
of
the
law
of
nature
,
nor
of
the
moral
,
ceremonial
,
or
judicial
;
but
it
was
a
peculiar
condition
of
the
mediatory
office
,
that
was
laid
upon
Christ
by
the
Father
,
and
of
his
own
free
consent
.
It
was
therefore
a
command
to
the
Messias
alone
,
as
he
was
our
Mediator
.
Reas.
1.
Because
as
by
disobedience
of
the
first
Adam
sin
and
death
entered
into
the
world
;
so
by
the
obedience
of
the
second
Adam
,
righteousnesse
and
salvation
shoud
be
brought
us
;
and
as
the
disobedience
of
Adam
was
the
breach
of
the
command
given
to
him
;
so
also
the
obedience
of
Christ
,
was
to
be
in
the
keeping
of
that
command
that
was
given
him
with
his
office
of
mediatorship
,
or
whereby
the
office
it self
was
also
imposed
upon
him
.
Reas.
2.
Because
in
Christ
we
were
to
have
such
an
example
of
obedience
,
as
was
most
perfect
in
keeping
the
commandments
of
God
.
Use
1.
Of
Resutation
against
the
superstition
&
presumption
of
popish
Monks
,
who
have
devised
a
kind
of
perfection
in
obedience
of
councells
,
beside
and
beyond
that
,
which
stands
in
keeping
of
the
commandments
of
God
;
when
yet
Christ
himself
,
that
hath
given
us
the
whole
pourtraict
and
pattern
of
perfect
obedience
,
confesses
,
that
he
went
no
further
than
to
obey
that
,
which
the
Father
commanded
him
.
Use
2.
Of
Admonition
,
that
we
may
set
our selves
to
follow
Christ
in
this
point
,
that
we
may
even
unto
death
it self
,
cleave
fast
unto
the
commandements
of
God
.
Doct.
4.
God
the
Father
loveth
Christ
for
this
obedience
.
This
is
in
the
Text
;
Therefore
the
Father
loveth
me
;
that
is
,
is
delighted
with
this
obedience
,
and
so
delighted
,
that
he
commends
it
to
be
looked
upon
by
every
Christian
,
and
all
such
as
are
Christ's
.
Reas.
1.
Because
by
Christ's
death
,
God
was
most
glorified
by
Christ
,
Ioh.
12.
18.
and
17.
4.
Reas.
2.
Because
by
that
death
of
Christ
,
the
counsell
of
God
was
fulfilled
,
whereby
he
had
from
eternity
appointed
in
himself
to
communicate
his
grace
and
glorious
good
will
unto
men
,
Ephes.
1.
5
,
6
,
7
,
9.
Use
1.
Of
Resutation
,
against
such
as
use
to
conclude
from
such
phrases
,
whereby
God
is
said
to
love
men
for
this
,
and
not
for
that
;
that
such
mens
works
were
the
first
causes
of
Gods
love
.
For
Christ
was
the
Son
of
God
beloved
of
him
from
all
eternity
;
and
yet
the
Father
is
said
to
have
loved
him
also
for
his
obedience
.
Use
2.
Of
Consolation
,
to
all
such
as
are
in
Christ
by
Faith
.
For
as
the
Father
loveth
Christ
,
so
will
he
also
love
them
,
that
are
in
Christ
.
Use
3.
Of
Exhortation
,
that
with
all
chearfulness
we
stir
up
our selves
to
obey
God
;
because
God
loveth
such
as
obey
him
.
The
seventeenth
Lords
day
.
Joh.
10.
17
,
18.
17
,
I
lay
down
my
life
,
that
I
may
take
it
up
again
.
18.
None
taketh
it
from
me
,
but
I
lay
it
down
of
my self
.
I
have
authority
to
lay
it
down
,
and
I
have
authority
or
power
to
take
it
up
again
.
This
commandment
received
I
of
my
Father
.
SEeing
the
Text
is
the
same
,
that
it
was
before
,
the
same
analysis
,
that
was
there
,
may
here
also
serve
,
and
be
made
use
of
.
Doct.
5.
Christ
rose
again
from
the
dead
.
For
this
is
it
,
that
is
understood
in
the
Text
,
by
taking
up
his
life
again
.
For
this
taking
up
again
,
is
a
reunion
of
things
that
were
separated
before
:
And
in
this
reunion
of
the
soul
and
body
,
there
was
a
change
or
motion
from
an
inferior
condition
to
a
superior
of
that
,
which
was
before
in
a
better
also
or
superior
to
this
,
from
which
the
change
is
now
:
And
therefore
it
is
properly
called
a
reassumption
,
or
taking
again
,
and
not
barely
a
resurrection
.
The
forme
then
from
which
this
change
was
made
,
was
from
his
state
of
humiliation
;
and
the
forme
to
which
,
was
the
state
of
exaltation
and
glory
;
the
subject
of
this
transmutation
or
motion
was
Christs
humane
nature
,
which
had
fallen
unto
the
lowest
and
abjectest
condition
of
his
humiliation
.
Christ's
own
body
arose
again
from
true
death
,
and
from
the
grave
:
And
his
soul
also
is
said
to
have
risen
again
,
as
it
was
now
restored
and
reunited
unto
the
body
,
and
so
delivered
from
the
state
and
dominion
of
death
;
or
as
delivered
from
the
privation
of
its
act
in
the
body
,
wherein
there
was
some
diminution
in
its
ralative
perfection
.
There
were
two
parts
of
this
resurrection
,
revivification
or
a
quickening
again
of
the
humane
nature
,
by
the
renewed
union
of
soul
and
body
;
and
its
going
out
of
the
grave
,
to
make
it
manifest
,
that
it
was
restored
.
This
resurrection
was
confirmed
moreover
by
Angells
,
by
the
Scriptures
,
by
Christ
himself
,
and
by
the
assent
and
eye-witness
,
or
experience
of
many
witnesses
,
in
divers
apparitions
reiterated
from
time
to
time
during
the
space
of
forty
dayes
.
Reas.
1.
Because
it
was
unbeseeming
and
impossible
that
the
Son
of
God
,
and
author
of
life
,
could
be
long
detained
by
the
power
of
death
,
Acts
2.
24.
Reas.
2.
That
by
this
means
Christ
himself
might
be
justified
in
the
spirit
,
or
according
to
the
spirit
of
holiness
,
that
is
by
the
power
of
his
God-head
justified
to
be
God
as
well
as
man
in
one
person
;
justly
and
fully
declared
and
proved
to
be
God
,
by
his
raising
of
himself
again
from
the
dead
,
Rom.
1.
4.
1
Tim.
3.
16.
and
might
shew
that
we
were
justified
by
him
from
our
sins
,
for
which
he
died
,
and
rose
also
again
to
shew
that
he
had
overcome
for
us
,
and
delivered
us
from
them
,
Rom.
4.
25.
Reas.
3.
That
being
now
alive
,
he
might
powerfully
apply
to
us
,
what
before
he
had
purchased
by
his
death
,
Rom.
5
10.
Reas
4.
That
he
hereby
might
be
the
cause
,
foundation
,
and
sign
of
assurance
,
and
earnest
to
us
of
our
resurrection
,
as
well
spiritual
,
as
bodily
,
Rom.
&
▪
1
Cor.
15.
12
,
13
,
14.
Use
,
Is
of
Information
,
for
the
direction
of
our
faith
,
that
believing
in
Christ
unto
justification
and
salvation
,
we
may
so
lay
hold
on
Christ's
death
,
that
we
still
also
look
upon
his
resurrection
,
wherein
his
victory
for
us
was
shewn
,
and
his
power
over
death
,
and
efficacy
to
work
in
us
appeared
,
and
which
renders
his
death
full
of
comfort
to
us
,
Rom.
5.
34.
1
Pet.
3
2.
Doct.
6.
Christ's
resurrection
came
to
pass
by
his
own
proper
vertue
and
power
.
It
is
clear
in
the
Text
;
I
take
it
up
again
;
and
I
have
power
of
taking
it
up
again
.
For
this
is
the
difference
between
Christ's
resurrection
,
and
that
of
others
;
that
they
rise
again
by
the
power
of
another
,
to
wit
,
of
Christ
,
as
many
,
as
are
his
:
But
Christ
by
his
own
power
,
as
Lord
of
life
and
death
,
and
therefore
hath
the
disposing
of
both
,
as
he
sees
good
.
Neither
doth
it
make
any
thing
against
this
truth
,
that
it
is
often
said
,
that
God
raised
him
again
from
the
dead
;
and
the
Spirit
of
God
.
For
the
works
of
the
Trinity
from
without
are
undivided
,
common
to
all
the
three
Persons
.
Reas.
1.
Because
what
is
thus
attributed
to
God
,
is
therefore
also
attributed
to
the
Son
together
with
the
Father
,
and
Holy
Spirit
,
and
is
not
taken
from
him
,
as
is
clear
by
our
Text.
Reas.
2.
When
Christ
is
said
to
be
raised
by
God
,
or
the
Spirit
of
God
,
then
properly
his
humane
nature
is
considered
,
as
raised
by
Father
,
Son
and
Holy
Spirit
,
though
not
alwayes
all
three
expressed
;
but
now
one
,
now
another
:
But
when
he
is
said
to
have
raised
himself
,
his
divine
nature
and
person
is
spoken
of
and
considered
,
as
raising
his
assumed
humane
nature
,
together
with
the
Father
,
and
the
Spirit
.
Reas.
3.
Because
by
the
Spirit
and
glory
of
God
whereby
Christ
is
said
to
be
raised
;
no
other
vertue
or
power
can
be
understood
,
than
that
of
the
divine
nature
,
which
was
in
Christ
.
Use
1.
Of
Information
to
confirm
our
faith
about
the
person
of
Christ
.
For
he
that
by
his
own
power
●…rose
from
death
,
can
not
be
a
bare
man
onely
;
but
must
of
necessity
be
acknowledged
to
have
been
God
also
.
For
the
raising
of
a
dead
body
,
is
no
less
divine
a
work
,
than
the
creation
of
a
live
body
.
He
that
raised
himself
from
the
dead
,
at
the
same
time
while
he
was
dead
in
one
of
his
natures
,
yet
had
life
,
and
the
fountain
of
life
in
his
other
nature
;
to
wit
,
the
divine
,
at
his
command
,
whereby
he
did
so
great
a
work
,
as
to
raise
his
other
nature
to
life
again
.
As
Christ
therefore
by
his
death
proved
himself
to
be
true
man
;
so
also
in
and
by
his
resurrection
,
he
proved
himself
to
be
the
eternal
and
natural
Son
of
God
,
and
true
God
especially
;
not
by
office
onelie
,
and
that
most
manifestly
.
Use
2.
Of
Consolation
to
all
such
as
are
in
Christ
.
For
they
are
in
him
,
who
hath
vertue
and
power
to
raise
them
again
from
the
dead
,
and
to
give
them
eternal
life
,
Iohn
6.
39
,
40
Doct.
7.
Christ's
resurrection
was
for
us
,
or
to
do
us
good
.
This
is
hence
gathered
,
because
in
the
Text
,
the
common
end
of
laying
down
his
life
,
and
taking
it
up
again
for
all
,
is
mentioned
.
For
,
for
such
as
he
laid
down
his
life
,
for
such
also
he
took
it
up
again
.
Now
the
resurrection
of
Christ
turnes
to
our
good
,
in
another
way
than
his
death
doth
.
For
his
death
hath
the
account
of
satisfying
and
deserving
for
us
:
But
his
resurrection
not
so
,
but
it
hath
the
place
and
account
of
a
samplar
and
efficient
cause
,
and
some
way
of
an
efficacious
and
powerfull
applier
and
perfecter
.
Reas.
1.
Because
Christ
in
his
resurrection
represented
some
way
all
the
elect
of
God
,
and
by
a
virtuall
containing
had
them
all
in
himself
,
and
brought
them
all
back
from
death
.
Reas.
2.
Because
the
same
Spirit
,
that
raised
Christ
again
from
the
dead
,
by
a
certain
sort
of
communicating
the
same
resurrection
,
quickened
as
well
the
soules
,
as
bodyes
of
the
faithfull
,
that
they
may
be
made
conforme
to
the
likenesse
of
his
resurrection
,
Rom
8.
11.
Reas.
3.
Because
that
same
Spirit
quickens
us
by
the
power
and
vertue
of
the
resurrection
of
Christ
.
Reas.
4.
Because
the
whole
reparation
of
our
nature
will
be
after
the
image
and
pattern
of
the
resurrection
of
Christ
,
Rom.
6.
5.
Use
1.
Of
Consolation
,
because
in
the
resurrection
of
Christ
,
as
brought
to
pass
for
us
,
or
for
our
good
,
we
have
our
victory
over
Death
,
Devill
,
Sin
,
and
Hell
,
and
all
our
Enemies
,
ready
purchased
and
prepared
for
us
.
It
is
not
therefore
left
to
us
to
fight
,
that
we
may
overcome
,
but
onely
in
sincerity
that
we
may
mind
this
,
to
lay
hold
on
the
victory
already
acquired
by
Christ
for
us
,
and
that
in
the
same
manner
we
may
strive
to
keep
it
,
prosecute
it
,
and
more
and
more
put
ourselves
in
perfect
possession
of
it
by
faith
in
Christ
.
Use
2.
Of
Admonition
,
that
by
no
means
we
suffer
sin
to
reigne
in
our
mortal
bodies
,
but
that
we
may
spiritually
imitate
such
as
arise
from
the
dead
.
The
eighteenth
Lords
day
.
Mark
16.
19.
So
then
after
the
Lord
had
spoken
unto
them
,
he
was
received
up
into
heaven
,
and
sat
on
the
right
hand
of
God
.
HEre
is
explicated
a
singular
act
of
Christ
,
after
his
resurrection
:
Where
mark
,
1.
The
motion
,
wherein
the
act
is
designed
.
And
2.
The
thing
brought
to
pass
by
that
motion
.
The
motion
is
but
the
means
:
The
thing
done
by
the
motion
,
was
its
end
.
The
motion
was
as
it
were
the
way
:
and
the
thing
done
by
it
,
the
end
of
that
way
,
and
the
rest
and
perfection
,
that
was
to
be
attained
by
it
.
This
motion
was
Christ's
ascending
into
Heaven
:
The
thing
brought
to
pass
by
it
,
was
Christ's
sitting
down
at
the
right
hand
of
God
.
The
motion
then
is
described
from
the
terme
to
which
it
was
made
,
which
was
heaven
;
But
the
terme
from
which
it
was
,
is
also
understood
,
which
was
the
earth
.
The
thing
done
by
this
motion
,
is
also
explained
by
its
adjuncts
;
to
wit
,
Christ's
glory
and
power
,
and
his
quiet
and
setled
possession
of
these
;
all
which
are
metaphorically
signified
in
these
words
;
He
sate
down
on
the
right
hand
of
God
.
For
the
placing
on
God's
right
hand
,
signifies
a
communication
of
divine
glory
and
power
;
and
sitting
on
his
right
hand
,
denotates
the
quiet
and
setled
possession
of
this
glory
and
power
.
Doct.
1.
Christ
ceased
to
be
upon
earth
by
his
bod●…ly
presence
after
the
fortieth
day
after
his
resurrection
.
This
is
clearly
enough
signified
in
the
Text
;
by
these
words
,
He
was
received
up
into
Heaven
;
that
is
,
●…e
ceased
to
be
here
upon
earth
.
The
time
is
here
but
generally
intimated
,
Act.
1.
3.
We
say
,
by
his
bodily
presence
;
because
by
his
spiritual
,
and
divine
presence
,
by
his
Godhead
and
his
Spirit
,
he
is
present
with
his
own
in
a
gracious
manner
,
according
to
his
promise
,
Even
unto
the
end
of
the
world
,
Mat.
28.
20.
We
call
it
also
his
bodily
presence
;
rather
than
his
real
presence
,
because
real
presence
is
more
properly
opposite
to
an
imaginary
,
or
fained
presence
onely
,
than
to
a
divine
and
spiritual
.
Reas.
1.
Because
it
because
not
Christ
to
abide
longer
upon
earth
,
when
now
he
had
left
off
to
be
earthly
,
as
he
was
in
the
state
of
his
humility
:
Which
leaving
off
to
be
earthly
,
we
understand
not
of
the
substance
of
his
body
,
but
of
the
manner
,
quality
,
and
suit
or
garb
,
as
it
were
of
his
body
,
which
now
from
earthly
or
infirme
,
was
turned
to
be
heavenly
and
glorious
.
Reas.
2.
Because
his
bodily
presence
had
not
been
for
our
good
,
but
rather
to
our
hurt
,
for
as
much
as
the
Spirit
,
the
Comforter
,
his
true
Vicegerent
here
upon
earth
,
could
not
be
poured
out
,
and
given
,
before
Christ
did
ascend
into
Heaven
,
Iob.
16.
7.
Reas.
3.
Because
Christ
had
now
done
the
work
,
which
he
had
to
do
upon
earth
,
for
glorifying
his
Father
there
;
and
therefore
was
now
to
return
to
that
he
had
before
the
world
was
made
,
and
manifest
it
by
exaltation
of
his
humane
nature
,
as
much
as
before
he
had
hidden
it
,
by
laying
it
aside
as
it
were
,
during
the
dayes
of
his
weakness
,
or
humility
,
Ioh.
17.
4.
Use
,
Is
of
Refutation
,
against
Papists
,
Ubiquitaries
,
and
other
false
Prophets
,
who
designing
some
definite
and
determinate
places
upon
earth
,
dare
say
,
behold
,
here
Christ
is
bodily
,
and
behold
,
there
Christ
is
bodily
,
according
to
that
of
Mat.
24.
23.
Doct.
2.
Christ
,
when
he
left
the
earth
,
went
up
into
the
highest
Heavens
.
This
is
clear
enough
in
the
Text
,
compared
with
other
Scriptures
,
where
the
Heaven
of
glory
and
of
bliss
is
called
the
highest
Heaven
,
and
the
third
Heaven
,
which
is
all
one
.
Reas.
1.
Because
it
is
most
fit
,
that
his
humane
nature
,
which
is
now
made
immortal
and
glorious
,
should
be
seised
and
possessed
of
a
place
,
that
was
convenient
for
it self
,
and
its
condition
;
and
such
was
onely
the
highest
,
or
third
Heavens
:
the
other
two
being
subject
to
corruption
,
or
to
a
change
.
Reas.
2.
As
he
opened
that
Heaven
for
us
,
which
was
shut
upon
us
for
our
sins
;
so
it
was
expedient
,
that
by
his
own
proper
ascension
and
going
thither
,
he
should
make
this
plain
unto
us
.
Reas.
3.
He
ascended
,
that
he
might
on
our
behalves
also
take
possession
of
the
Kingdome
of
Heaven
,
and
might
raise
us
to
certain
hope
,
that
thorough
him
,
we
should
come
to
the
same
place
and
condition
.
Reas.
4.
He
ascended
,
that
he
might
dispatch
such
other
things
,
as
yet
remained
to
be
done
for
us
.
Now
such
were
his
intercession
,
and
mediation
at
the
right
hand
of
his
Father
,
for
us
;
his
giving
,
and
sending
,
and
shedding
abroad
of
his
Spirit
,
to
supply
his
room
,
and
to
be
the
comforter
of
his
;
lastly
,
the
universal
government
of
all
things
for
our
good
;
and
the
like
.
Use
1.
Of
Refutation
,
against
such
as
fain
Christ's
humane
nature
so
to
be
in
Heaven
,
as
that
yet
it
is
together
and
at
the
same
time
bodily
upon
earth
.
For
that
he
might
ascend
to
heaven
,
it
is
clearly
said
,
that
he
was
received
up
into
Heaven
;
and
therefore
that
he
might
ascend
into
Heaven
,
he
left
the
earth
.
For
if
the
consequence
be
good
,
where
unto
the
good
Angell
dictates
;
He
is
arisen
;
therefore
,
he
is
not
here
;
to
wit
,
in
the
grave
:
Then
no
more
doubt
can
be
made
of
this
consequence
;
he
is
ascended
into
Heanen
;
therefore
is
not
here
on
earth
.
Use
2.
Of
Direction
in
our
Faith
,
and
worshipping
or
adoration
of
Christ
;
to
wit
,
that
we
think
not
now
carnally
and
in
an
earthly
manner
of
Christ
,
but
worship
him
in
spirit
and
in
truth
,
as
placed
in
highest
glory
,
and
divine
power
in
the
Heavens
.
Use
3.
Of
Admonition
,
that
we
may
remove
our
mindes
and
affections
from
things
earthly
,
and
set
them
upon
things
heavenly
,
and
that
are
above
,
where
Christ
our
treasure
,
sits
at
the
right
hand
of
the
Father
,
that
there
,
and
with
him
our
conversation
may
be
,
Mat.
6
21.
Col.
3.
1.
Phil.
3.
20.
Doct.
3.
Christ
in
Heaven
hath
the
possession
of
all
highest
glory
that
a
created
nature
can
be
capable
of
.
This
is
hence
gathered
,
in
that
he
is
said
to
be
seated
on
the
right
hand
of
God
;
whereby
is
signified
,
that
unto
God
himself
he
hath
the
next
place
in
dignity
,
and
so
not
onely
above
all
men
,
and
their
blessed
spirits
,
but
above
the
glorious
Angells
themselves
.
Reas.
1.
Because
Christ's
humane
nature
,
of
which
we
here
peculiarly
speak
,
came
next
up
in
dignity
to
God
himself
,
by
free
grace
,
and
personal
union
and
communion
with
the
God-head
;
and
therefore
it
was
most
meet
also
,
that
in
pr●…eminence
of
glory
and
dignity
,
he
should
be
next
unto
God
himself
.
Reas.
2.
Because
Christ
is
the
head
of
all
Saints
and
blessed
ones
,
both
men
and
Angells
;
from
whom
is
derived
all
dignity
&
glory
upon
all
such
as
are
gathered
together
in
one
body
under
him
,
as
the
Angells
also
are
.
It
was
needfull
therefore
,
that
as
he
received
the
Spirit
of
grace
without
measure
;
that
so
also
he
should
be
adorned
with
glory
and
majesty
above
all
other
creatures
.
Reas.
3.
Because
both
the
grace
and
glory
of
the
Church
,
tends
to
the
glory
of
Christ
;
as
the
glory
of
Christ
tends
to
the
glory
of
God
,
1
Cor.
3.
22
,
23.
Use
,
Is
of
Consolation
,
to
all
the
faithfull
in
Christ
;
because
not
onely
the
glory
of
the
head
redounds
to
the
glory
of
all
its
members
,
but
we
have
also
a
sure
promise
concerning
this
,
that
as
in
this
life
we
are
partakers
of
the
sufferings
and
patience
of
Jesus
Christ
,
so
also
in
the
life
to
come
,
we
shall
be
made
partakers
of
his
glory
,
Rom.
8.
17.
Doct.
4.
Christ
together
with
his
highest
dignity
,
bath
also
highest
power
.
This
the
Text
evidenceth
,
in
as
much
as
God's
right
hand
signifieth
his
power
;
and
sitting
down
on
his
right
hand
,
signifies
the
highest
communion
and
society
with
God
in
this
power
,
that
can
be
.
Reas.
1.
Because
dignity
and
power
might
so
have
the
same
degrees
.
For
dignity
separated
from
power
,
is
no
more
but
a
dead
title
,
and
therefore
seeing
Christ
hath
highest
dignity
and
glory
,
it
followes
also
that
he
is
endued
with
highest
power
.
Reas.
2.
Because
Christ
is
constituted
Lord
,
as
well
to
correct
&
governe
,
as
to
preserve
&
glorify
his
Church
.
He
must
therefore
of
necessity
both
have
the
power
of
right
,
and
the
power
of
strength
,
fitting
and
competent
for
these
ends
.
For
the
Lord
hath
both
a
power
of
right
,
and
of
might
,
to
exercise
and
put
in
execution
all
this
,
as
well
immediately
,
and
by
himself
,
as
mediately
,
and
by
instruments
,
or
servants
.
And
this
is
that
power
that
Christ
professeth
was
given
unto
him
,
in
Heaven
,
and
on
earth
,
Mat.
28.
18.
Now
it
is
given
to
Christ
,
and
agreeth
to
him
most
properly
,
as
he
is
Mediator
,
or
as
man
assumed
to
the
unity
of
one
person
with
God
,
but
not
so
properly
as
God
;
and
therefore
it
is
said
to
agree
to
him
,
as
he
is
the
son
of
man
,
Ioh
5.
27.
Use
,
Is
of
Consolation
.
For
though
this
divine
power
of
Christ
be
terrible
to
his
enemies
,
yet
to
believers
it
brings
firm
hope
,
and
affiance
,
and
comfort
;
because
as
Christ
himself
saith
,
Ioh.
●…0
.
24.
such
an
one
hath
everlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
unto
life
.
And
hither
also
tendeth
,
Rom.
8.
34
,
35.
when
there
the
Apostle
proves
,
that
nothing
can
separate
from
the
love
of
Christ
;
because
he
sits
on
the
right
hand
of
God
.
Doct.
5.
Christ
hath
the
quiet
and
unmovable
possession
of
this
power
For
in
this
sense
it
is
,
that
he
is
said
to
sit
on
the
right
hand
of
God
.
Reas.
1.
Because
he
hath
overcome
all
his
enemies
virtually
;
and
shall
actually
in
his
own
appointed
time
subdue
them
all
fully
,
and
bring
them
under
the
yoak
.
Reas.
2.
Because
there
is
nothing
on
earth
,
or
under
the
earth
,
can
in
the
least
trouble
or
molest
this
his
possession
.
Reas.
3.
Because
this
state
and
condition
of
Christ
is
not
onely
immortal
and
free
from
all
change
by
vertue
of
Covenant
and
divine
Promise
,
but
also
of
its
own
nature
,
being
now
accomplished
according
to
free
Covenant
;
and
such
will
the
happiness
of
the
least
Saint
be
.
Use
,
This
also
is
of
Consolation
,
which
though
it
may
strike
terror
and
amazement
in
the
hearts
of
Christ's
enemies
,
yet
it
raiseth
and
rouseth
up
the
dejected
and
drooping
spirits
of
all
such
,
as
put
their
trust
and
confidence
in
him
;
for
he
sitteth
on
the
right
hand
of
God
in
power
and
majesty
,
there
making
intercession
for
us
.
The
nineteenth
Lords
day
.
Mat.
25.
from
verse
31.
to
39.
Vers.
31
When
the
Son
of
man
shall
come
in
his
glory
,
and
all
the
holy
Angells
with
him
,
then
shall
he
sit
upon
the
throne
of
his
glory
.
32
And
before
him
shall
be
gathered
all
Nations
,
and
he
shall
separate
them
one
from
another
,
as
a
shepherd
divideth
his
sheep
from
the
goats
.
33
And
he
shall
set
the
sheep
on
his
right
hand
,
but
the
goats
on
the
left
.
34
Then
shall
the
King
say
to
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdome
prepared
for
you
from
the
foundation
of
the
world
.
35
For
I
was
an
hungred
,
and
ye
gave
me
meat
:
I
was
thirsty
,
and
ye
gave
me
drink
:
I
was
a
stranger
,
and
ye
took
me
in
:
36
Naked
,
and
ye
clothed
me
:
I
was
sick
,
and
ye
visited
me
:
I
was
in
prison
,
and
ye
came
unto
me
.
37
Then
shall
the
righteous
answer
him
,
saying
,
Lord
,
when
saw
we
thee
an
hungred
,
and
fed
thee
?
or
thirsty
,
and
gave
thee
drink
?
38
When
saw
we
thee
a
stranger
,
and
took
thee
in
?
or
naked
,
and
clothed
thee
?
IN
this
place
the
acts
or
procedure
of
the
last
day
are
expounded
.
The
parts
are
two
;
Christ's
coming
,
and
the
end
of
his
coming
,
which
is
the
last
●…udgement
.
In
this
last
judgement
;
1.
The
preparation
thereto
is
described
.
2.
The
execution
of
the
sentence
.
In
the
preparation
,
Christ's
majesty
and
glory
,
in
which
he
shall
then
appear
,
is
c●…iefly
here
set
down
;
1.
From
his
train
and
attendance
that
shall
wait
upon
him
;
consisting
chiefly
of
the
glorious
Angells
.
2.
From
his
glorious
Throne
.
3.
From
the
effect
of
this
coming
;
to
wit
,
to
the
gathering
of
all
mankind
together
,
and
separating
of
the
good
from
the
bad
.
The
sentence
to
be
pronounced
,
is
twofold
;
1.
Of
salvation
to
the
good
.
2.
Of
condemnation
to
the
evill
.
The
sentence
of
salvation
is
declared
;
1.
From
its
causes
.
2.
From
its
adjuncts
.
The
principal
cause
is
God's
good
will
,
which
is
shewn
;
1.
From
the
effect
of
that
grace
or
favour
,
that
is
the
cause
of
our
salvation
,
which
is
the
blessing
of
God
.
2.
From
the
relatiou
that
thence
ariseth
;
which
is
that
of
a
Father
giving
an
inheritance
,
and
of
a
Son
's
receiving
the
same
.
3.
From
the
adjunct
of
time
,
that
this
salvation
was
not
then
first
appointed
for
them
,
but
prepared
for
them
from
the
beginning
of
the
world
.
The
adjunct
signs
also
,
whereby
this
salvation
is
declared
,
are
good
works
;
which
by
the
Trope
or
borrowed
manner
of
speaking
,
called
Syne●…doche
of
the
special
put
for
the
general
,
by
the
learned
,
are
designed
by
the
works
of
mercy
;
and
are
amplified
by
that
relation
,
which
these
works
have
to
Christ
himself
,
whilest
they
are
exercised
towards
his
members
.
The
sentence
of
condemnation
is
quite
contrary
to
the
former
,
handled
by
the
comparison
and
proportion
of
like
things
.
The
execution
of
the
sentence
,
is
briefly
set
down
in
the
last
verse
of
this
Chapter
.
Doct.
1.
The
universal
or
general
judgement
is
most
certainly
to
come
to
pass
.
This
judgement
is
called
universal
,
that
it
may
be
distinguished
from
that
particular
one
,
which
in
some
sort
is
exercised
on
the
greatest
part
of
men
even
in
this
life
,
upon
every
one
in
particular
,
when
they
pass
out
of
this
life
.
For
this
comprehends
all
men
together
,
and
therefore
is
called
universal
.
It
may
be
also
called
universal
,
or
understood
so
,
because
in
it
upon
all
mens
and
angels
deeds
,
and
matters
generally
without
exception
,
sentence
shal
pass
.
It
is
also
called
the
last
judgement
,
because
after
it
no
new
judgement
is
to
be
looked
for
;
but
the
execution
of
that
judgement
only
shall
follow
upon
it
.
Reas.
1.
Because
before
that
time
the
judgement
of
God
towards
men
is
not
compleated
and
fully
perfected
;
because
in
this
life
through
God's
forbearance
and
long
patience
,
evill
men
in
joy
many
good
things
;
and
good
men
are
oppressed
with
many
evills
.
From
this
consideration
many
of
the
very
Heathens
themselves
collected
,
that
rewards
and
punishments
were
more
justly
and
equally
to
be
distributed
,
where
it
should
be
ill
with
evill
men
,
and
not
well
at
all
;
and
should
go
well
with
good
men
,
and
not
ill
at
all
.
Which
reason
seems
also
to
be
confirmed
by
our
Lord
himself
,
Luke
26.
15.
and
the
Apostle
Paus
,
1
Cor.
15.
19.
Now
after
this
life
,
while
the
Soul
remaines
separate
from
the
body
,
the
judgement
of
God
is
not
compleat
,
nor
fully
accomplished
,
because
it
is
not
passed
upon
the
whole
man
in
his
full
being
,
as
he
was
in
this
life
,
while
he
committed
the
things
that
were
to
be
judged
.
Therefore
another
and
fuller
●…udgement
than
that
on
the
souls
departed
onely
,
followeth
to
be
looked
for
,
which
is
this
last
judgement
,
and
shall
be
certainly
in
its
own
time
.
Reas.
2.
It
is
most
convenient
&
agreeable
to
Gods
glory
,
that
God
in
&
by
Christ
,
in
a
most
glorious
manner
should
make
manifest
before
all
,
as
well
Angels
as
men
,
as
well
his
mercy
as
his
justice
;
that
he
might
have
the
publick
and
solemne
glory
of
both
mercy
and
justice
;
and
this
is
the
thing
,
that
at
that
time
is
topass
come
in
that
universal
and
last
judgement
.
Reas
3.
This
belongs
also
to
the
glory
of
God
,
the
joy
of
the
faithfull
,
and
just
confusion
of
the
unfaithfull
,
that
before
their
faces
they
may
see
the
promises
,
and
threatenings
of
God
almost
perfectly
and
accurately
fulfilled
,
not
onely
particularly
on
their
own
persons
now
in
the
body
,
as
before
death
;
but
universally
upon
all
others
,
both
men
and
Angells
:
Which
shall
then
onely
be
,
when
this
last
and
universal
judgement
shall
be
held
.
Use
1.
Of
Information
,
that
we
take
care
to
have
our
faith
and
hope
solidly
confirmed
and
strongly
rooted
about
this
article
;
least
we
be
any
wayes
troubled
with
prophane
blasphemies
and
mockings
of
Infidells
and
Heathens
,
who
first
cast
downe
and
trample
upon
the
profession
of
this
article
by
their
life
and
manners
;
and
then
also
by
words
and
speeches
fight
and
dispute
against
it
:
Concerning
whom
we
are
admonished
by
the
Apostle
St.
Peter
,
2
Pet.
3.
3
,
4.
&c.
Use
2.
Of
Admonition
,
that
with
all
fear
and
trembling
we
watch
over
our
wayes
,
as
those
that
certainly
mind
and
look
for
the
day
of
this
judgement
,
1
Pet.
1.
17.
2
Pet.
3.
11
,
12.
Doct.
2.
Our
Lord
Iesus
Christ
will
be
Iudge
in
this
judgement
.
Reas
1.
Because
it
belongs
to
his
Kingly
office
and
power
,
whereby
he
was
made
Lord
and
King
;
and
had
all
judgement
committed
to
him
.
Reas.
2.
Because
Christ
is
he
,
from
whom
,
and
by
whom
the
faithfull
have
salvation
adjud●…ed
unto
them
,
even
in
this
life
;
and
from
whom
also
unbelievers
have
death
adjudged
unto
them
.
Now
it
is
the
same
judgement
,
that
in
this
life
both
wayes
is
begun
,
and
in
the
last
judgement
shall
be
fully
manifested
and
perfected
.
Reas.
3.
Because
at
that
time
it
is
,
that
Christ
should
fully
and
actually
triumph
over
all
enemies
and
opposite
power
,
and
crown
all
his
own
servants
,
souldiers
,
and
adherents
.
And
this
is
most
conveniently
and
gloriously
done
in
forme
of
publick
and
solemne
judgement
.
Use
,
Is
of
Consolation
,
chiefly
to
the
faithfull
,
because
they
shall
have
him
for
their
Judge
,
whom
they
received
for
their
Redeemer
,
Justifier
,
Sanctifier
,
and
Intercessor
,
or
Advocate
;
from
whom
therefore
they
may
with
all
confidence
expect
all
good
.
Doct.
3.
Christ's
glory
at
that
time
shall
be
incomparable
.
It
hence
appears
from
the
Text
;
that
if
the
Angells
so
glorious
shall
then
be
his
Ministers
of
State
and
attendants
;
and
his
Throne
with
all
the
rest
of
that
procedure
shall
be
so
glorious
,
it
mmst
needs
be
,
that
Christ
himself
be
excellent
in
glory
above
all
that
we
can
think
of
.
Reas.
1.
Because
the
exercise
of
this
judgement
belongs
to
the
manifestation
of
Christ's
highest
exaltation
.
Reas.
2.
Because
the
very
end
of
his
coming
was
to
give
glory
to
such
as
sought
God
in
him
.
It
is
fit
then
that
Christ
appear
in
greatest
glory
.
Reas.
3.
The
majesty
of
the
supreme
Judge
of
the
world
,
and
the
terror
and
confusion
of
his
enemies
,
that
they
must
be
put
to
,
require
that
he
should
come
clothed
in
the
greatest
glory
.
Use
,
Of
Consolation
,
to
the
faithfull
,
against
the
crosses
and
contempts
,
they
are
liable
to
in
this
world
together
with
Christ
;
because
as
now
they
are
partakers
of
the
cross
of
Christ
,
so
then
they
shall
be
partakers
of
his
glory
.
Doct.
4.
In
this
judgement
the
condition
of
the
godly
and
ungodly
shall
be
quite
unlike
and
opposite
one
to
another
.
This
is
taught
in
the
Text
;
by
the
separation
of
the
sheep
from
the
goats
;
by
the
right
hand
and
the
left
;
by
●…ome
ye
blessed
,
and
go
ye
cursed
.
Reas.
1.
Because
there
is
a
great
unlikeness
and
opposition
in
the
lives
and
wayes
of
the
godly
,
and
ungodly
,
while
they
are
in
this
world
.
Reas.
2.
Because
there
is
a
great
dissimilitude
or
opposition
between
the
promises
that
belong
to
the
godly
,
and
the
threatenings
that
belong
to
the
ungodly
.
Reas.
3.
Because
there
is
great
disparity
and
opposition
between
the
manifestation
of
greatest
mercy
,
and
of
greatest
execution
of
justice
.
Use
,
Of
Admonition
,
that
we
separate
our selves
from
ungodly
men
,
as
much
,
and
in
such
manner
,
as
we
can
;
that
is
,
if
we
cannot
separate
in
places
,
yet
in
internal
affections
,
as
well
as
external
conversation
,
we
should
be
as
unlike
unto
them
as
can
be
in
that
wherein
they
are
ungodly
.
Doct.
5.
The
cause
of
any
blessing
to
the
godly
,
is
the
mercy
of
God
;
but
the
cause
of
any
ca●…se
to
the
ungodly
,
is
their
own
sault
.
This
is
clear
in
the
Text
,
when
the
godly
are
called
blessed
of
the
Father
,
But
the
ungodly
,
barely
are
called
ye
cursed
,
not
of
the
Father
,
nor
from
the
Father
,
nor
from
God
;
because
though
it
is
God
that
curseth
them
,
yet
the
first
cause
of
this
curse
is
in
their
sins
.
Reas.
1.
Because
all
good
is
from
God
,
who
is
the
greatest
good
,
and
chiefly
good
in
himself
.
But
all
evill
of
punishment
ariseth
from
evill
of
fault
;
and
this
evill
of
fault
is
from
the
creature
it self
,
breaking
the
Law
and
Order
that
God
hath
set
to
it
.
Reas.
2.
Because
the
blessing
of
life
is
the
meer
free
gift
of
God
;
but
the
curse
of
death
is
the
reward
or
wages
of
sin
,
Rom.
6.
23.
Reas.
3.
Preservation
from
the
curse
,
which
is
by
Gods
favour
,
is
necessary
for
our
blessing
;
but
to
incur
the
curse
,
there
is
nothing
more
needfull
,
but
onely
to
neglect
or
contemne
that
way
,
that
leads
unto
the
blessing
.
Use
,
Of
Direction
,
that
we
may
alway
give
God
the
glory
in
every
good
thing
,
that
we
either
have
,
or
seek
,
or
look
for
;
and
alwayes
blame
our selves
for
any
evill
that
befalls
us
.
Doct.
6.
The
blessing
of
the
godly
consists
in
the
communion
that
they
shall
have
with
God
in
Christ
;
and
the
curse
of
the
ungodly
,
in
the
separation
of
them
from
such
communion
:
This
is
plaine
in
the
words
,
come
ye
blessed
,
and
go
ye
cursed
.
Reas.
1.
Because
this
is
the
end
,
whereunto
all
the
godly
look
;
desiring
nothing
more
,
than
still
to
apprach
nearer
,
and
nearer
unto
God
.
The
ungodly
,
on
the
contrary
,
shunne
nothing
more
than
God
,
and
such
things
wherein
God
hath
appointed
to
shew
and
impart
his
gracious
and
singular
presence
.
Reas.
2.
Because
man's
happiness
not
coming
of
man
himself
,
is
therefore
to
be
sought
from
without
himself
,
and
that
from
his
union
or
conjunction
with
the
greatest
good
,
and
that
is
the
cause
and
fountain
of
all
good
.
Therefore
of
necessity
it
consists
in
communion
with
God
;
and
from
deprivation
of
this
communion
,
greatest
misery
must
needs
follow
.
Reas.
3.
Because
the
perfectest
act
of
our
life
,
is
that
which
is
most
closely
and
intimately
carried
towards
God
;
as
all
that
we
do
well
consists
in
this
,
that
therein
we
live
unto
God
;
and
the
privation
of
such
acting
,
its
want
and
absence
all
misery
must
accompany
.
Use
,
Of
Direction
,
that
even
in
this
life
we
may
wholly
be
taken
up
with
this
,
to
seek
communion
with
God
,
and
shun
and
take
heed
of
all
separation
from
him
.
Doct.
7.
The
certaine
signes
and
tokens
of
this
blessing
,
are
good
workes
;
and
of
this
curse
,
are
evill
workes
.
This
is
largely
and
clearly
laid
open
in
the
Text.
Reas.
1.
Because
good
works
came
from
the
same
grace
or
favour
of
God
,
from
which
the
blessing
it self
comes
upon
them
;
and
evill
workes
joyned
with
obstinacy
and
impenitency
,
comes
from
that
same
malice
,
and
malignancy
,
which
God
hath
cursed
and
adjudged
.
Reas.
2.
Because
God
of
his
free
grace
hath
promised
the
blessing
unto
good
workes
;
and
of
his
unspotted
justice
hath
appointed
the
curse
unto
evill
workes
.
Reas.
3.
Because
in
good
works
there
is
a
certain
disposal
and
preparation
of
the
way
to
obtain
the
blessing
;
and
in
evill
workes
,
there
is
not
onely
the
proportion
of
a
way
,
but
of
deserving
,
or
a
mertitorious
cause
even
unto
the
curse
.
Use
,
Of
Admonition
,
that
we
have
great
care
of
our
actions
through
every
part
of
our
life
,
because
according
to
them
,
men
are
either
condemned
or
saved
.
For
such
as
the
life
is
,
such
is
the
end
.
The
twentieth
Lords
day
.
1
Cor.
6.
19.
What
,
know
you
not
that
your
body
is
the
Temple
of
the
Holy
Ghost
which
is
in
you
,
which
ye
have
of
God
,
and
ye
are
not
your
own
?
IN
the
words
of
the
Text
are
contained
a
most
powerfull
argument
against
Fornication
and
the
like
sinnes
;
and
it
is
taken
from
the
contrary
end
,
because
the
end
of
Christian's
bodies
is
quite
opposite
to
this
sin
.
And
that
end
is
declared
from
the
subject
possessed
,
and
possessor
and
indweller
of
it
,
the
Holy
Ghost
;
The
subject
is
again
explained
by
a
Metaphor
of
a
Temple
,
because
namely
our
bodies
are
as
it
were
houses
consecrated
to
him
.
And
that
this
argument
may
be
made
the
clearer
and
stronger
,
the
Apostle
ads
,
that
so
the
holy
Ghost
is
the
possessor
of
this
Temple
,
or
house
,
that
he
himself
also
is
the
indweller
of
it
.
And
both
these
relations
that
we
have
to
the
Holy
Ghost
,
are
illustrated
from
their
efficient
cause
;
to
wit
,
that
they
are
of
God
;
and
from
their
consequent
effect
and
adjunct
;
to
wit
,
faith
and
certain
knowledge
of
these
relations
between
our
bodies
and
the
Holy
Spirit
,
in
these
words
;
Know
ye
not
brethren
,
&c.
Doct
1.
The
Holy
Ghost
is
true
and
coeternal
God
with
the
Father
,
and
eternal
Son
.
The
Text
doth
give
many
reasons
for
this
Doctrine
.
Reas.
1.
Because
to
have
one
and
the
same
spirit
with
God
,
is
all
one
as
to
be
glewed
or
joyned
to
God
,
vers.
17.
Reas.
2.
Because
a
Temple
is
not
lawfully
consecrated
to
any
but
to
God
;
much
less
could
it
be
lawfull
that
a
man
in
stead
of
,
or
for
a
Temple
should
be
consecrated
to
that
which
is
not
God
.
But
here
such
a
Temple
which
is
most
sacred
is
said
to
be
consecrated
to
the
Holy
Ghost
.
Reas.
3.
Because
the
Holy
Ghost
is
so
said
to
be
in
us
,
as
that
we
become
his
of
right
;
and
of
duty
;
that
is
,
God's
rightfull
possession
,
as
the
scope
of
the
words
clearly
demonstrate
.
Use
1.
Of
Information
,
for
directing
our
faith
arightly
,
not
onely
unto
the
Father
,
and
Son
,
but
also
unto
the
Holy
Ghost
,
as
the
same
one
and
true
God
.
Use
2.
Of
Admonition
,
that
we
diligently
take
heed
to
our selves
,
that
we
neither
contemne
nor
neglect
any
holy
thing
,
that
comes
or
is
breathed
from
the
Holy
Spirit
;
as
the
whole
Scripture
is
said
to
have
come
from
the
inbreathing
,
or
inspiration
of
the
Holy
Spirit
;
and
all
the
motions
of
godliness
are
onely
attributed
to
the
Holy
Spirit
,
as
to
their
Author
.
Likewise
all
the
gifts
of
grace
are
bred
in
us
from
and
by
this
Spirit
of
grace
.
In
these
all
therefore
we
must
take
heed
,
that
in
no
wise
we
resist
the
Holy
Ghost
,
or
wittingly
,
and
willingly
sin
against
him
.
Doct
2.
The
Holy
Ghost
himself
is
given
unto
the
faithfull
.
This
appears
in
the
Text.
Reas.
1.
In
that
our
bodyes
are
called
the
Temples
of
the
Holy
Ghost
.
Reas.
2.
In
that
he
is
said
to
be
in
us
.
Reas.
3.
In
that
we
are
said
to
have
him
,
or
to
get
him
from
God
.
Now
the
Holy
Ghost
is
said
to
be
given
unto
us
,
when
he
hath
a
singular
relation
unto
us
,
and
that
for
our
good
;
that
is
,
for
our
sanctification
,
&
salvation
of
our
soules
;
&
moreover
,
because
he
powerfully
works
these
things
in
us
,
that
are
agreable
to
his
most
holy
nature
,
and
which
can
no
way
be
derived
to
us
from
flesh
and
blood
.
And
hence
it
is
also
,
that
the
gifts
of
the
Holy
Ghost
,
are
called
the
Holy
Ghost
also
,
by
that
trope
or
borrowed
kinde
of
speech
,
whereby
the
cause
is
put
for
the
effect
,
which
Schollers
call
a
Metonymie
.
Use
1.
Of
Exhortation
,
as
well
to
thanksgiving
to
God
,
that
gives
so
divine
a
gift
;
as
to
religious
prayers
,
and
calling
upon
God's
name
,
that
he
would
keep
unto
us
,
and
more
and
more
communicate
to
us
this
divine
gift
,
Luk
11.
13.
Use
2
Of
Admonition
,
to
take
heed
of
all
such
things
,
whereby
the
Holy
Spirit
is
said
either
to
be
grieved
,
or
extinguished
;
that
is
,
from
the
grievousness
of
all
such
sin
,
as
fights
against
the
holiness
of
this
divine
Spirit
,
so
that
he
cannot
delight
to
dwell
in
us
,
but
wholly
,
or
in
great
measure
withdrawes
himself
from
us
.
Doct.
3.
The
Holy
Spirit
is
not
communicated
to
our
soules
onely
,
but
to
our
bodies
also
.
It
is
in
the
Text
,
when
our
bodies
are
also
called
the
Temples
of
the
Spirit
.
Reas.
1.
Because
as
Christ
redeemed
not
our
soules
onely
,
but
the
whole
man
;
so
also
the
Holy
Spirit
ought
to
bring
into
subjection
and
possession
the
whole
man
to
God
,
and
to
Christ
.
Reas.
2.
Because
many
duties
of
a
spiritual
life
must
be
performed
by
the
body
also
,
and
therefore
the
body
ought
to
be
subject
to
the
Holy
Spirit
,
and
as
a
vessell
,
or
instrument
,
be
wholly
in
his
power
.
Reas.
3.
Because
our
bodies
are
made
liable
to
sin
,
and
by
sin
to
death
,
from
which
we
must
be
freed
by
the
Holy
Spirit
dwelling
in
us
,
Rom.
8.
11.
Use
1.
Of
Admonition
,
that
we
suffer
not
sin
to
reigne
in
our
natural
bodies
;
that
we
offer
not
our
members
weapons
of
unrighteousnesse
to
sin
,
but
weapons
of
righteousnesse
to
God
,
Rom.
6.
12
,
13.
Use
2.
Of
Exhortation
,
that
we
glorify
God
in
our
body
,
as
it
followes
in
the
Text
,
verse
20.
For
we
ought
to
have
that
care
of
our
body
in
order
to
things
spiritual
,
that
is
due
to
the
Temple
of
God
,
as
in
the
Text
;
and
to
an
offering
to
be
offered
up
in
the
Temple
of
God
,
Rom.
12.
1.
Doct.
4.
The
indwelling
of
this
Spirit
is
a
flat
enemy
to
the
〈◊〉
of
sin
in
us
.
This
is
the
consequence
of
the
argument
in
the
Text
;
to
wit
,
that
the
Temple
of
God
cannot
be
prostituted
to
whoredome
and
other
such
sinnes
,
without
Sacriledge
.
Reas.
1.
Because
there
should
be
an
agreement
between
the
Temple
,
and
him
whose
temple
it
is
,
or
to
whom
it
is
dedicated
,
as
it
is
,
2
Cor.
6.
16.
what
agreement
hath
the
Temple
of
God
with
Idolls
?
For
by
a
like
reason
we
may
say
;
What
agreement
hath
the
temple
of
God
with
reigning
sin
?
Reas.
2.
Because
therefore
the
Holy
Spirit
dwels
in
believers
,
that
he
might
impart
holiness
to
them
;
and
as
his
nature
,
and
name
,
so
also
his
indwelling
and
operation
is
an
enemy
to
all
ungodliness
.
Reas.
3.
Because
if
the
Kingdome
of
sin
should
prevail
in
the
Temple
and
dwelling
of
the
Holy
Spirit
,
this
would
turn
to
the
disgrace
,
and
disho●…
of
the
Holy
Spirit
himself
.
And
this
is
indeed
the
thing
,
that
is
done
,
when
some
prophane
men
blaspheme
and
mock
at
the
name
of
God
,
&
of
the
Holy
Ghost
,
because
of
the
unworthy
carriage
of
those
,
that
make
profession
to
be
led
by
this
Holy
Spirit
.
Use
1.
Of
Reproof
,
against
such
as
turn
the
Temple
of
the
Holy
Ghost
into
〈◊〉
Den
of
Thieves
,
or
into
a
Cage
of
unclean
birds
.
Use
2.
Of
Admonition
,
that
we
give
no
place
to
sin
either
in
our
soules
or
bodies
,
but
as
farre
as
is
possible
,
that
we
imitate
Christ
,
who
,
as
it
is
written
,
Mat.
25.
did
cast
out
of
the
Temple
of
God
,
even
buyers
and
sellers
,
and
the
tables
of
money
changers
,
and
Iohn
2
15.
with
a
wl●…ip
drave
out
of
the
Temple
sheep
and
beeves
.
Doct.
5.
All
the
faithfull
ought
:
to
have
both
faith
and
experience
about
this
indwelling
of
the
Holy
Spirit
in
them
.
This
is
intimated
in
these
words
;
Do
ye
not
know
brethren
;
that
is
ye
ought
not
to
be
ignorant
of
this
,
but
to
believe
this
,
and
〈◊〉
know
it
from
your
own
proper
experience
,
or
fe●…ling
.
Reas.
1.
Because
this
is
amongst
the
greatest
benefits
that
belong
to
our
salvation
.
Reas.
2.
Because
from
this
benefit
depends
the
knowledge
of
all
the
rest
that
God
hath
freely
given
to
us
,
1
Cor.
2.
12.
So
that
the
same
may
here
●…e
said
,
that
is
said
of
Christ
,
2
Cor.
13.
5.
Know
ye
not
that
Christ
is
in
you
,
&c.
So
here
,
Know
ye
not
what
the
Holy
Ghost
is
in
you
&c.
Use
1.
Of
Direction
,
that
we
try
our selves
in
this
point
,
and
never
rest
,
as
if
it
were
well
with
us
,
untill
unto
our
comfort
,
we
can
perceive
that
the
Holy
Spirit
dwelleth
in
us
.
Use
2.
Of
Exhortation
,
that
we
study
to
have
this
knowledge
lively
and
powerfully
,
according
to
the
intent
of
the
Apostle
here
,
who
intimates
to
us
,
that
this
knowledge
,
if
it
be
such
as
it
should
be
,
cannot
consist
with
whoredome
,
or
any
such
like
impurity
of
life
.
The
one
and
twentieth
Lords
day
.
Eph.
5.
25
,
26
,
27.
Vers.
25
,
Husbands
,
love
your
wives
,
even
as
Christ
also
loved
the
Church
,
and
gave
himself
for
it
.
26
,
That
he
might
sanctify
and
cleanse
it
with
the
washing
of
water
by
the
Word
.
27
,
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
:
But
that
it
should
be
holy
and
without
blemish
.
IT
is
the
Apostle's
purpose
in
this
place
to
stir
up
men
to
the
duty
of
love
to
their
wives
.
And
he
illustrates
this
duty
and
perswades
it
from
the
example
of
Christ's
love
to
his
Church
;
and
in
the
example
,
the
love
of
Christ
towards
his
Church
is
declared
from
its
effects
;
whereof
the
first
is
,
that
he
laid
down
his
life
for
her
.
The
second
is
,
the
end
and
effect
of
the
former
;
to
wit
,
that
by
vertue
of
his
death
,
he
sanctified
and
purified
the
Church
unto
himself
.
The
third
is
,
the
effect
and
end
of
both
the
former
,
that
he
namely
makes
her
glorious
.
The
fourth
is
,
the
conjunction
and
union
that
the
Church
hath
with
Christ
;
to
wit
,
that
she
is
his
body
,
and
of
his
flesh
and
bones
,
verse
30.
The
manner
of
which
union
and
its
nature
is
shewn
to
consist
in
a
mystery
,
and
not
in
any
carnal
or
bodily
way
,
but
in
a
most
spiritual
and
hidden
way
.
Doct.
1.
The
Church
is
the
whole
company
and
community
of
the
elect
.
This
is
hence
gathered
,
because
she
is
here
described
and
designed
by
Christ's
spiritual
love
to
her
,
as
ought
the
love
of
an
husband
to
be
to
his
wife
.
Now
this
love
includes
alwayes
in
it self
a
differenceing
of
her
beloved
,
separating
of
her
from
all
other
,
and
so
it
is
nothing
else
but
an
election
or
choice
made
of
her
before
others
.
This
is
to
be
understood
of
a
company
chosen
unto
eternall
life
.
Now
this
company
is
considered
of
,
two
manner
of
wayes
:
First
,
as
election
lies
in
the
absolute
and
internal
counsell
of
God
.
Secondly
,
as
it
is
described
and
manifested
by
its
effect
of
calling
,
and
the
blessing
that
followes
on
it
.
They
that
are
chosen
the
first
way
they
are
members
of
the
Church
onely
virtually
,
and
potentially
to
be
such
in
time
;
but
such
a
power
as
is
determinate
,
and
certainly
to
be
brought
forth
into
act
in
due
time
,
by
the
decrees
of
God
.
Therefore
the
elect
not
yet
called
,
are
not
yet
actually
,
and
in
themselves
formal
members
of
the
Church
.
The
second
way
,
as
the
act
of
vocation
and
effect
of
election
is
there
,
it
makes
men
actual
and
formal
members
of
the
Church
.
Now
that
first
effect
of
election
internal
,
which
is
proper
to
the
elect
,
is
effectual
calling
▪
which
〈◊〉
a
kinde
of
external
election
as
it
were
made
in
time
.
Therefore
the
Church
hath
her
name
rather
from
this
calling
,
than
from
justification
,
sanctification
,
or
glorification
,
unto
which
this
accrues
moreover
,
that
by
this
meanes
the
company
or
community
of
actual
believers
is
fitly
designed
,
seeing
that
none
are
ordinarily
called
effectually
,
but
such
,
as
by
actual
faith
answer
that
call
.
Use
,
Is
of
Direction
,
how
we
may
obtaine
to
our selves
the
certainty
of
our
election
;
to
wit
,
if
we
can
be
certain
of
our
effectual
calling
;
that
is
,
be
sure
by
inward
feeling
and
experience
of
our
true
faith
and
unfaigned
repentance
,
of
their
operations
on
,
and
in
our
hearts
,
and
by
the
effects
,
that
thence
follow
.
Doct.
2.
This
Church
is
the
body
of
Christ
.
Reas.
1.
It
is
called
his
body
by
way
of
proportion
or
similitude
,
not
unto
a
body
politick
,
as
is
found
in
worldly
Cities
,
or
Commonwealths
;
but
unto
a
natural
body
,
such
as
is
that
of
man
.
Now
it
is
called
the
body
of
Christ
;
for
its
most
neer
union
that
it
hath
with
Christ
,
as
being
as
it
were
flesh
of
his
flesh
,
and
bone
of
his
bone
,
as
it
is
in
the
Text.
Reas.
2.
Because
of
that
dependance
it
hath
from
Christ
,
as
its
head
.
For
as
all
sense
and
motion
of
a
sensitive
creature
is
derived
from
the
head
into
every
particular
member
,
so
also
all
spiritual
vertue
is
derived
by
influence
from
Christ
into
his
Church
.
Reas.
3
Because
of
the
union
and
communion
that
the
faithfull
have
amongst
themselevs
in
Christ
,
which
is
the
communion
of
Saints
;
and
the
joynts
,
whereby
these
members
are
coupled
together
.
The
bonds
also
of
this
conjunction
,
are
the
Spirit
,
Faith
and
Charity
.
By
the
spirit
they
are
properly
conjoyn'd
with
God
in
Christ
,
and
also
amongst
themselves
:
but
by
Faith
they
are
properly
conjoyn'd
to
God
in
Christ
onely
:
and
by
Charity
most
properly
,
they
are
conjoyn'd
amongst
themselves
.
Use
1.
Of
Consolation
to
all
believers
,
because
they
are
made
partakers
of
so
great
dignity
,
as
to
be
assum'd
to
the
body
of
Christ
;
on
which
behalf
,
they
may
also
certainly
expect
all
good
things
from
Christ
.
Use
2
Is
of
Admonition
,
that
we
dishonour
not
this
most
holy
body
of
Christ
with
our
life
and
manners
;
but
with
all
our
care
and
diligence
may
go
about
this
,
that
our
conversation
may
be
such
,
as
is
worthy
of
them
,
that
have
so
neer
a
conjunction
with
Christ
and
his
most
holy
servants
.
Doct.
3.
The
Church
in
that
acception
of
the
word
,
as
she
is
mystically
considered
,
is
one
onely
,
holy
and
universally
,
Catholike
.
These
things
are
understood
of
her
mysticall
estate
,
because
in
her
visible
or
external
estate
,
she
is
neither
one
,
nor
Catholike
,
nor
altogether
holy
.
These
things
are
thus
gathered
from
the
Text
:
she
is
one
,
because
she
makes
but
up
one
body
of
Christ
:
neither
hath
he
more
bodies
but
one
:
She
is
holy
,
because
she
is
said
to
be
sanctified
and
purified
by
Christ
,
to
wit
,
by
separation
from
the
world
,
by
pardon
of
her
sins
in
justification
;
by
renovation
of
our
inherent
righteousness
in
sanctification
of
this
life
,
and
perfecting
of
it
in
the
life
to
come
.
She
is
lastly
Universal
or
Catholike
,
because
all
the
elect
or
faithfull
of
all
Nations
,
and
of
all
times
,
and
places
,
make
up
but
one
and
the
same
mysticall
body
of
Christ
.
Use
1.
Is
of
Resutation
,
against
Papists
,
who
wrest
all
,
that
are
proposed
to
be
believed
and
spiritually
understood
of
Christs
mystical
body
,
unto
the
Popish
state
of
their
Romane
visible
Church
,
which
is
neither
one
,
because
not
now
the
same
,
that
she
was
,
when
the
Apostles
wrote
to
her
;
neither
holy
,
because
by
their
own
confession
many
Popes
,
that
is
,
heads
of
the
Romane
Church
,
were
most
wicked
beasts
;
nor
is
●…he
Catholike
,
or
Universall
,
because
it
implies
a
contradiction
,
that
one
particular
Church
,
as
the
Romane
properly
is
,
should
be
Universall
in
any
propriety
of
speech
.
Use
2.
Is
of
Consolation
,
to
all
believers
;
because
in
this
very
thing
,
that
they
are
actuall
believers
,
they
are
members
of
this
Church
,
that
is
proposed
to
us
to
be
believed
;
and
they
are
in
the
same
condition
,
as
to
the
main
business
,
in
which
the
Patriarches
,
Prophets
,
and
Apostles
,
and
all
the
Saints
were
,
that
ever
lived
,
or
shall
live
hereafter
,
in
any
place
,
or
time
of
the
world
.
Doct.
4.
Unto
th●…s
Church
all
those
benefits
relate
and
belong
,
that
Christ
hath
procured
for
men
by
his
death
.
It
is
gathered
from
hence
;
because
Christ
is
said
to
have
done
all
that
he
did
,
out
of
love
to
his
Church
.
Reas.
1.
Because
it
was
the
wise
purpose
and
intention
of
God
,
gloriously
by
Christ
to
communicate
his
grace
unto
certain
men
.
For
else
the
whole
dispensation
of
Christ's
incarnation
,
life
and
death
,
had
been
of
uncertain
success
or
event
.
Reas.
2.
Because
Christ
not
onely
promerited
this
,
but
also
brings
it
to
pass
,
and
that
to
perfection
,
by
his
efficacy
or
power
.
Use
,
Of
Consolation
,
chiefly
to
all
true
believers
.
For
whatsoever
is
said
of
the
whole
Church
in
common
,
is
extended
unto
each
member
of
the
same
;
because
the
Church
is
nothing
else
,
but
a
collection
of
believers
,
or
believers
considered
as
gathered
together
,
or
conjoyned
in
one
body
,
or
multitude
.
The
two
and
twentieth
Lords
day
.
Phil.
3.
20
,
21.
Verse
20
For
our
conversation
is
in
Heaven
,
from
whence
also
we
look
for
a
Saviour
,
the
Lord
Iesus
Christ
.
21
Who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
according
to
the
working
whereby
he
is
able
even
to
subdue
all
things
unto
himself
.
A
Reason
is
given
in
these
words
,
why
believers
should
rather
follow
the
true
Apostles
,
than
false
Teachers
;
and
it
is
taken
from
the
comparison
of
unlike
things
.
The
unlike
qualities
,
are
a
care
for
the
things
of
the
world
,
in
false
Teachers
;
and
a
care
for
things
heavenly
in
the
true
Apostles
.
This
care
of
the
Apostle
is
illustrated
by
a
double
argument
:
1.
From
the
adjunct
manner
,
which
is
set
out
to
us
,
by
the
similitude
of
Burgesses
.
2.
From
the
efficient
cause
of
this
care
,
which
is
faith
,
and
hope
of
the
glory
that
is
to
come
.
This
glory
,
again
is
illustrated
:
1.
From
its
principal
cause
,
which
is
Christ
Jesus
.
2.
From
the
subject
of
it
,
which
is
extended
also
to
the
body
,
and
not
to
the
soule
alone
.
3.
From
the
quality
of
the
body
,
which
is
pointed
out
to
us
,
by
a
similitude
with
the
body
of
Christ
.
4.
From
the
virtue
and
power
of
that
efficient
cause
aforesaid
,
for
producing
such
an
effect
;
which
is
no
other
,
than
omnipotency
;
according
to
that
mighty
power
whereby
▪
&c.
Doct.
1.
The
resurrection
of
mans
body
is
certainly
to
be
.
This
is
taught
in
the
Text
;
1.
In
that
a
transmutation
of
our
bodies
is
determined
on
.
2.
In
that
it
is
said
,
they
shall
be
made
conformable
to
the
body
of
Christ
,
which
by
its
resurrection
was
raised
unto
glory
.
The
foundations
or
grounds
of
that
article
,
are
two
;
The
power
of
God
,
and
the
truth
of
the
Scriptures
,
as
Christ
himself
teacheth
in
his
answer
to
the
Sadduces
,
Ye
erre
;
to
wit
,
about
the
resurrection
,
now
knowing
the
Scriptures
,
and
the
power
of
God
.
By
the
power
of
God
,
the
raising
of
our
bodyes
again
,
is
possible
;
it
being
as
easie
to
God
to
do
that
,
as
at
first
to
make
all
things
out
of
nothing
;
yea
,
as
to
make
man
out
of
the
clay
of
the
earth
.
For
it
is
easy
to
conceive
,
that
the
same
efficient
cause
,
can
again
joyn
the
same
principles
,
which
once
before
he
did
conjoyn
,
and
moreover
made
them
all
out
of
nothing
.
As
for
the
Scriptures
,
the
truth
and
certainty
of
this
resurrection
is
expresly
declared
by
its
testimony
.
Reas.
1.
Because
man
was
created
for
eternity
,
and
therefore
must
be
set
free
from
death
,
which
assaults
the
whole
race
of
man
kind
against
its
nature
,
that
so
it
may
again
attain
to
eternity
.
Reas.
2.
Because
the
soule
cannot
come
to
its
perfect
and
compleat
glory
,
by
its
reunion
with
the
body
;
because
it
would
be
as
it
were
maimed
,
as
to
such
faculties
,
the
operations
whereof
it
exerciseth
by
the
body
;
and
so
in
some
sort
it
should
remain
,
as
it
were
blind
,
deaf
,
dumb
,
&c.
Reas.
3.
Because
the
equity
of
divine
dispensation
requireth
this
,
that
those
bodies
,
which
had
their
own
share
in
the
labours
and
workes
that
belong
unto
this
life
;
should
also
have
their
share
in
such
rewards
,
as
belong
unto
the
end
of
this
life
.
Use
,
Is
to
establish
our
faith
about
this
truth
,
which
is
one
of
the
principal
articles
of
the
Christian
faith
.
Doct.
2.
The
same
bodies
that
we
had
,
as
to
their
essences
and
natures
,
shall
arise
again
;
though
not
the
same
,
as
to
their
dispositions
and
qualities
.
This
is
hence
gather'd
,
that
in
the
Text
our
bodies
are
not
onely
said
that
they
shall
be
transfigured
,
by
which
phrase
we
are
to
understand
,
that
the
substance
of
our
bodies
shall
remain
the
same
,
and
that
the
outward
figure
or
fashion
,
or
manner
of
its
disposition
and
complexion
shall
onely
be
changed
:
But
also
that
they
are
said
that
they
shall
be
transfigured
after
the
manner
of
Christs
body
.
For
Christ
had
the
same
flesh
and
bones
,
which
he
had
before
,
and
this
he
made
manifest
unto
his
Disciples
.
Reas
1.
Because
neither
reward
▪
nor
punishment
would
have
any
place
in
the
body
after
its
resurrection
,
unless
the
very
same
bodies
were
restored
to
men
,
whereof
they
made
use
here
upon
earth
before
,
either
for
doing
evill
,
or
doing
good
.
Reas.
2.
Because
otherwayes
after
the
resurrection
the
party
should
not
remain
the
same
man
,
determinately
this
man
,
that
man
,
or
that
he
was
before
.
Reas.
3.
Because
it
is
as
easie
to
God
to
glorifie
the
same
bodily
substance
that
he
had
before
,
as
any
other
.
Use
,
Of
Resutation
against
such
Hereticks
,
who
having
almost
blended
their
own
dogmatical
fictions
and
phancies
with
the
true
Doctrine
,
would
also
have
our
bodies
after
the
resurrection
not
to
be
the
same
,
but
new
ones
,
even
as
to
their
substance
.
Doct.
3.
Perfection
,
glory
,
and
eternal
happinesse
shall
be
given
to
believers
,
after
that
in
the
resurrection
they
shall
be
clothed
with
their
bodies
again
.
It
is
in
the
Text.
This
glory
is
partly
in
the
soul
,
and
partly
in
the
body
;
but
in
both
there
shall
be
a
removal
of
all
imperfection
,
and
a
communication
of
all
perfection
,
which
shall
be
thought
fit
for
every
one
to
receive
.
In
the
soul
shall
be
the
fruition
of
God
,
whereby
all
desire
of
desirable
things
shall
be
in
a
certain
eminent
way
satisfied
.
There
shall
be
also
an
abundantly
heaped
perfection
of
all
gifts
and
virtues
,
as
is
in
the
blessed
Angells
.
This
glory
shall
also
so
stream
forth
unto
the
bodies
,
that
they
shall
be
like
unto
heavenly
bodies
;
which
is
the
point
chiefly
expounded
in
the
Text
:
Our
body
shall
be
made
conformable
,
&c.
Reas.
1.
Because
it
is
God's
purpose
singularly
to
glorify
himself
in
that
supernaturall
blessednesse
that
is
to
be
given
unto
us
.
Reas.
2.
Because
Christ
already
glorified
,
is
not
onely
the
efficient
cause
,
but
the
pattern
of
our
glory
.
We
shall
not
therefore
have
onely
such
a
likenesse
to
Christ
;
as
is
between
any
effect
and
its
cause
,
according
to
that
maxime
;
as
the
cause
is
,
such
is
the
effect
:
But
also
that
proportion
which
is
between
the
pattern
and
its
pourtraict
.
Reas.
3.
In
order
of
dignity
,
by
the
bountiful
appointment
of
God
,
believers
shall
next
after
Christ
have
their
place
together
with
the
blessed
Angells
.
Use
,
Of
Direction
,
that
we
may
often
set
before
our
eyes
in
our
meditation
,
the
greatnesse
of
this
glory
,
unto
which
we
are
called
,
that
so
we
may
both
stirre
up
thankfulnesse
in
our selves
to
God
,
and
a
certaine
holy
contempt
and
neglect
of
all
things
in
this
world
.
Doct.
4.
This
resurrection
of
our
bodies
from
the
dead
,
and
the
glorification
of
them
,
shall
be
by
the
most
powerfull
operation
of
Christ
.
From
these
words
;
According
to
that
mighty
power
of
working
,
he
should
transforme
,
&c.
And
this
agrees
to
Christ
,
as
he
is
one
and
the
self
same
God
with
the
Father
.
Reas.
1.
Because
it
is
the
work
of
that
supereminent
greatnesse
of
power
,
that
is
proper
unto
God
,
〈◊〉
.
1.
19.
Reas.
2.
Because
that
most
wonderfull
quickening
of
our
bodies
,
should
come
from
the
living
,
and
alive-making
God
,
who
is
the
fountain
and
source
of
all
life
.
Therefore
in
the
same
manner
it
is
not
attributed
onely
to
the
Father
,
but
also
to
the
Son
,
and
Holy
Spirit
,
Rom.
8.
11.
This
agreeth
also
to
Christ
,
as
he
is
Mediator
,
but
still
as
united
unto
God
essentially
;
also
as
he
submits
himself
together
with
the
humane
nature
in
one
person
,
to
be
mediator
,
Ioh.
5.
26.
and
6.
40.
Reas.
1.
Because
it
belongs
to
the
Mediatory
office
of
Christ
,
not
onely
that
by
his
merit
,
he
should
procure
life
eternal
to
us
;
but
also
by
his
powerfull
working
actually
bring
the
same
to
pass
.
Reas.
2.
Because
Christ
as
Mediator
is
the
head
of
his
Church
,
from
whom
is
derived
and
communicated
to
us
the
Spirit
of
life
,
whereby
as
well
our
soules
,
as
our
bodies
are
quickened
;
our
soules
especially
in
this
life
,
and
our
bodies
in
the
day
of
the
resurrection
.
Reas.
3.
Because
Christ
as
Mediator
,
and
as
the
Son
of
man
(
but
as
united
pesonally
in
the
Godhead
,
in
the
Son
of
God
)
shall
judge
the
world
,
Ioh.
5.
27.
Now
this
belongs
to
the
power
of
the
Judge
,
that
he
can
bring
before
himself
,
and
make
the
parties
to
be
judged
,
to
appear
.
Use
,
Of
Direction
,
that
by
all
meanes
we
do
this
,
as
in
our
prayers
,
so
in
our
meditations
and
other
our
spiritual
exercises
;
to
wit
,
that
we
may
behold
this
supereminent
power
,
and
greatnesse
of
Christ's
might
,
as
the
Apostle
wisheth
to
the
Ephesians
,
and
to
us
,
as
one
of
the
greatest
gifts
of
God
,
Ephes.
1.
17
,
18
,
19
,
20.
For
by
this
meanes
,
1.
Our
faith
and
confidence
in
Christ
is
established
.
2.
We
will
be
forearmed
against
all
terrours
of
this
world
,
and
of
Hell
it self
.
3.
With
all
cherefulnesse
we
shall
recommend
our
soules
to
Christ
in
well-doing
,
because
he
is
able
to
performe
all
that
he
hath
promised
,
all
that
we
seek
of
him
,
and
above
all
that
can
come
into
our
thoughts
.
Doct.
5.
We
should
so
look
for
this
glory
to
come
,
in
this
present
life
,
as
that
we
lead
in
some
sort
an
heavenly
life
●…ven
here
upon
earth
.
This
is
it
,
which
is
said
in
the
beginning
of
the
Text
;
We
behave
our selves
as
Burgesses
,
or
Citizens
of
Heaven
.
Reas.
1.
Because
where
our
treasure
,
or
chief
good
is
,
there
will
our
hearts
be
also
;
and
where
the
●…cart
is
,
there
will
the
whole
man
be
.
if
therefore
we
have
our
treasure
and
chief
good
in
Heaven
,
our
heart
will
be
in
Heaven
also
;
and
our
conversation
will
be
heavenly
.
Reas.
2.
Because
all
these
worldly
things
,
whereabout
men
are
busied
,
and
most
are
drowned
in
,
can
never
come
in
competition
with
the
blisse
of
Heaven
,
neither
as
to
their
worth
,
nor
as
to
their
durance
,
nor
by
any
love-worthy
quality
.
Reas.
3.
Because
to
this
we
are
called
,
that
denying
our selves
,
and
leaving
the
world
;
we
may
seek
the
Kingdome
of
God
,
and
his
righteousnesse
,
and
glory
.
Reas.
4.
Because
while
we
believe
and
hope
in
Christ
,
and
have
the
eyes
of
our
mind
set
upon
him
,
as
our
Captain
and
patterne
of
our
salvation
,
we
must
be
changed
into
his
likenesse
and
image
,
1
Ioh.
3.
3.
2
Cor.
3.
18.
Use
1.
Of
Direction
,
for
discerning
of
our
condition
,
whether
we
have
any
such
faith
and
hope
,
or
no.
Use
2.
Of
Exhortation
,
to
stirre
up
and
rouse
our
mindes
to
a
more
earnest
and
diligent
study
and
care
of
all
godlinesse
.
The
three
and
twentieth
Lords
day
.
Rom.
3.
24
,
25.
Verse
24
Bei●…g
justified
freely
by
his
grace
through
the
r●…demption
that
is
in
Iesus
Christ
.
25
▪
Whom
God
●…ath
●…et
forth
to
be
a
propitiation
,
through
faith
in
his
blood
▪
to
declare
his
right●…ousnesse
for
the
r●…mission
of
sinnes
that
are
past
,
through
the
〈◊〉
of
God
.
THe
Apostle
had
before
proved
,
that
all
mankind
was
unde●…
most
grievous
guilt
of
sin
,
a●…d
therefore
had
need
of
justification
,
that
they
might
be
saved
▪
which
justification
also
he
had
sh●…wn
that
it
could
not
be
had
from
any
〈◊〉
,
no●…
from
the
Law
;
which
he
had
set
down
as
the
conclusion
of
his
discourse●…
in
the
20
▪
verse
of
this
Chapter
▪
From
then●…e
he
also
〈◊〉
〈◊〉
further
,
〈◊〉
justification
is
of
necessity
to
be
〈◊〉
in
that
way
of
the
Gospell
,
which
is
proposed
in
Christ
Jesus
.
The
whole
dispute
may
be
summed
up
in
this
Syllogisme
▪
Men
are
either
justified
by
Nature
,
or
by
Law
,
or
by
the
Gospell
:
But
neither
by
Nature
,
nor
by
the
Law
;
and
therefore
of
necessity
by
the
Gospell
.
The
Proposition
is
presupposed
and
tacitly
understood
,
as
manifest
in
it self
.
The
Assumption
is
prov●…d
in
the
first
part
of
the
Epistle
,
unto
the
21.
verse
of
this
Chapter
.
The
Conclusion
is
proposed
and
illustrated
in
that
21.
verse
to
the
end
of
that
Chapter
,
and
afterwards
.
The
words
in
our
Text
set
down
,
contain
a
description
of
this
Gospell-justification
▪
And
it
is
described
,
1.
From
its
principal
and
highest
cause
,
God
;
Whom
God
appointed
.
2.
From
the
manner
of
this
cause
,
which
consists
not
in
comm●…tative
justice
,
that
gives
like
for
like
,
or
so
much
for
so
much
;
nor
yet
from
distributive
justice
,
which
looks
at
the
worth
of
men
,
and
deales
with
them
in
a
proportionable
manner
;
but
in
meer
and
pure
grace
,
or
free
favour
;
in
these
words
,
we
are
iustified
freely
of
his
free
grace
,
or
free
favour
▪
where
a
singular
emphasis
or
force
of
speech
is
laid
on
this
part
of
the
description
,
by
this
doubling
or
repetion
,
freely
,
and
of
his
fr●…e
favour
.
3.
It
is
is
described
from
its
impulsive
,
or
meritorious
cause
,
which
becomes
also
in
some
sort
the
formal
cause
of
our
●…ustification
;
to
wit
,
our
redemption
ma●…e
by
Iesus
Christ
.
4.
From
its
instrumental
cause
;
which
is
faith
;
by
▪
faith
in
his
blood
.
5.
From
its
final
cause
;
which
is
the
manifestation
of
the
justice
and
mercy
of
God
;
for
shewing
of
his
justice
,
&c.
Doct.
1.
It
is
God
that
justifieth
us
.
He
is
said
to
justify
us
,
not
in
that
he
in●…useth
righteousness
unto
us
,
or
makes
us
fit
to
do
things
that
are
just
;
which
is
the
errour
of
Papists
,
placing
justification
first
in
the
infusion
of
the
habits
of
faith
,
hope
,
and
charity
;
and
next
in
the
good
works
that
comes
from
those
habits
;
with
which
they
mix
a
certain
sort
of
remission
of
sinnes
:
But
therefore
he
is
said
to
justify
us
,
because
by
his
judicial
sentence
he
absolves
us
from
the
guilt
of
all
sin
,
and
accepts
or
accounts
of
us
,
as
fully
just
and
righteous
for
eternal
life
,
by
the
righteousness
of
Christ
,
which
he
giveth
us
.
This
appears
from
hence
,
that
this
justification
is
used
in
Scripture
to
be
opposed
unto
a
charging
with
crimes
,
and
unto
condemnation
;
Rom.
8.
33.
And
this
is
done
of
God
,
as
it
were
by
these
degrees
.
1.
In
his
eternal
counsell
and
decree
,
because
from
eternity
he
intended
to
justify
us
.
2.
In
our
head
Christ
rising
again
from
the
dead
,
we
were
virtually
justified
,
&
in
some
sort
actually
;
as
in
Adam
sinning
all
his
posterity
were
virtually
condemned
to
death
by
the
Law
,
and
in
some
sort
actually
,
because
in
some
sort
actual
sinners
.
3.
He
justifies
us
fullier
actually
and
formally
in
our selves
,
and
not
onely
in
our
head
;
when
by
his
Spirit
,
and
our
faith
the
work
of
his
Spirit
,
he
applies
Christ
unto
us
,
to
our
justification
.
4.
And
further
yet
,
he
justifies
us
actually
and
formally
to
our
sense
and
feeling
,
when
by
our
own
reflex
knowledge
,
and
examination
of
our
estate
,
he
gives
us
to
perceive
this
application
of
Christ
made
,
and
so
to
have
peace
and
●…oy
in
him
.
Reas.
1.
Because
ou●…
sins
from
which
we
ought
to
be
justified
,
are
done
against
the
majesty
of
God
,
1
▪
Sam
▪
2.
25.
And
none
can
forgive
an
offence
done
against
another
,
or
an
injury
done
to
another
,
in
a
proper
way
of
speaking
.
Reas.
2.
Because
the
guiit
of
sin
depends
on
the
obligation
of
the
Law
,
and
of
divine
justice
and
truth
:
And
therefore
cannot
be
taken
away
but
by
him
that
is
above
the
Law
,
and
knowes
what
is
agreeable
to
his
own
truth
and
meaning
,
in
the
first
making
of
it
.
Reas.
3.
Because
by
justification
we
are
received
into
the
favour
of
God
,
and
life
eternal
,
and
God
himself
(
in
some
sort
)
is
given
unto
us
:
all
which
can
no
otherwise
be
done
,
but
by
God
himself
alone
.
Use
1.
Of
Refutation
,
against
Papists
,
who
set
down
manners
and
means
of
justification
,
from
humane
tradition
,
and
their
owne
authority
,
unto
●…retched
men
;
as
if
it
were
in
their
power
to
justi●…ie
men
after
what
way
they
please
,
when
it
is
God
●…lone
that
justifieth
,
and
that
therefore
prescribes
●…he
manner
and
means
of
justification
onely
.
Use
2.
Of
Consolation
,
as
it
is
set
down
,
Rom.
8.
33.
Who
shall
lay
any
thing
to
our
charge
,
it
is
God
that
justifi●…th
?
And
verse
31.
If
God
be
for
us
,
who
can
be
against
●…s
?
Doct.
2.
This
justification
is
meer
,
pure
,
and
infinite
grace
,
or
favour
.
So
in
the
Text
;
freely
,
his
free
favour
.
The
grace
of
God
in
justification
appears
as
it
were
by
these
degrees
.
1.
In
that
God
pursues
not
his
right
against
us
and
our
sins
,
according
to
that
rigour
that
his
Law
might
have
been
taken
in
,
and
his
revenging
justice
might
have
extended
its
self
to
;
but
left
place
for
some
reconciliation
.
2.
In
that
being
himself
the
party
offended
;
yet
he
himself
of
his
own
good-will
both
invented
,
appointed
or
ordered
,
and
revealed
both
the
manner
and
means
of
this
reconciliation
.
3.
In
that
he
spared
not
his
onely
begotten
Son
,
for
procuring
of
this
reconciliation
.
4.
That
without
any
merits
or
worth
of
ours
,
he
ingrafts
us
into
his
Son
and
our
Lord
Jesus
Christ
,
and
so
makes
us
partakers
of
that
reconciliation
which
is
in
him
.
This
was
altogether
necessary
,
that
our
justification
might
be
of
free
favour
.
Reas.
1.
Because
it
was
impossible
for
the
laws
and
the
righteousnes
thereof
to
justifie
sinners
,
Rom.
8.
vers.
1
▪
Reas.
2.
Because
in
the
justification
of
a
sinner
is
remission
or
pardon
of
●…in
;
and
all
pardon
is
of
free
●…avour
▪
Reas.
3.
Because
in
justification
is
a
free
Donation
of
righteousness
,
and
of
life
eternal
,
which
to
sinners
,
cannot
be
done
,
but
with
especial
grace
and
favour
.
The
satisfaction
made
by
Christ
for
us
,
withstands
not
the
freenesse
of
this
favour
of
justification
;
because
it
was
of
free
favour
and
grace
,
that
Christ
himself
was
given
us
,
and
by
calling
appointed
to
this
satisfaction
for
us
;
and
of
his
own
free-grace
also
accepted
of
that
calling
.
Use
1.
Is
of
Refutation
,
against
Papists
and
many
others
;
who
will
have
our
justification
to
depend
upon
our
Works
;
which
yet
every
where
,
by
the
Apostle
are
opposed
to
this
free
grace
in
our
justification
.
Use
2.
Is
of
Consolation
to
believers
,
and
repenters
against
all
these
shakings
of
minde
,
which
they
feel
,
or
can
feel
from
the
unworthinesse
of
themselves
,
that
their
own
consciences
tell
them
of
;
because
our
whole
justification
hangs
on
the
free
favour
,
or
grace
of
God
,
and
not
upon
our
worth
or
merits
.
Use
3.
Is
of
Exhortation
:
1.
That
we
alwayes
flee
to
the
Free-grace
of
God
,
as
to
the
onely
garrison
of
our
souls
.
2.
That
from
admiration
of
this
grace
of
God
,
we
alwayes
study
to
be
thankfull
to
God
.
Doct.
3.
The
obedience
of
Iesus
Christ
imputed
unto
us
,
or
given
us
,
and
so
accounted
ours
,
justifies
or
makes
us
righte●…
and
is
the
foundation
of
all
our
righteousnesse
.
It
is
in
the
Text
,
By
the
Redemption
made
by
Iesus
Christ
.
1.
For
he
that
is
justified
by
the
Redemption
〈◊〉
other
,
as
by
paying
a
ransom
:
that
price
is
conceived
as
it
were
to
be
paid
for
him
who
is
redeemed
.
●…
.
If
Christ
be
the
pacification
in
our
justification
,
when
we
please
God
,
as
it
is
in
the
Text
,
then
we
please
him
for
something
,
which
Christ
hath
performed
for
our
good
.
3.
If
Faith
justifies
,
as
it
hath
relation
to
Christ
,
and
the
shedding
of
his
blood
,
then
there
is
something
in
his
blood
thus
shed
,
or
in
his
obedience
unto
death
,
by
vertue
whereof
we
are
justified
.
Now
the
obedience
of
Christ
in
respect
of
our
justification
,
hath
1.
the
place
of
a
meriting
cause
,
which
obtains
it
for
us
,
because
it
was
the
means
that
Gods
justice
required
to
be
performed
to
him
,
before
his
grace
could
justify
us
.
2
▪
It
hath
the
place
of
the
formal
cause
,
in
as
much
as
it
is
so
accepted
and
taken
for
ours
,
being
given
us
by
free-gift
,
and
so
made
ours
indeed
,
as
that
we
are
lookt
on
by
God
,
as
truly
clothed
with
it
:
when
he
pronounces
the
sentence
of
our
justification
:
whence
that
phrase
of
the
Apostle
is
,
Not
having
mine
own
righteousnesse
,
but
that
which
is
Christs
,
Phil.
3.
9.
Reas.
1.
Is
,
because
this
is
most
agreeable
both
to
the
justice
and
mercy
of
God
,
joyntly
:
For
if
our
justification
had
stood
in
the
bare
remission
of
sin
,
without
the
imputation
of
a
sufficient
righteousness
,
or
obedience
for
satisfaction
to
justice
,
then
onely
Gods
mercy
and
favour
had
had
place
in
this
businesse
,
no
regard
being
had
of
the
justice
of
God
,
that
satisfaction
might
be
made
.
Reas.
2.
Because
if
we
had
been
pronounced
just
without
any
imputation
of
a
satisfying
righteousness
,
or
obedience
performed
,
then
there
could
have
been
no
just
ground
of
such
a
sentence
;
to
wit
,
that
he
should
be
pronounced
just
,
which
was
no
way
just
,
neither
by
his
own
inherent
justice
or
righteousness
;
nor
yet
by
anothers
justification
freely
given
him
.
Rea.
3.
Because
by
this
means
,
we
have
in
some
manner
a
divine
righteousnesse
,
or
the
righteousnesse
of
God
himself
;
to
wit
,
that
which
Christ
,
who
is
God
,
performed
for
us
(
not
the
essential
righteousnes
of
God
,
as
Soliander
dream'd
)
as
God-man
in
one
person
;
on
which
therefore
we
may
rely
,
and
with
the
greater
confidence
appear
before
God
,
and
for
it
hope
for
all
divine
and
good
things
at
the
hands
of
God
.
Reas.
4.
Because
in
this
manner
we
the
more
own
our
salvation
as
wrought
by
Christ
.
Use
1.
Is
of
Refutation
against
Papists
,
Anabaptists
,
Remonstrants
or
Arminians
,
and
almost
all
Sects
and
Sectarians
,
who
all
agree
in
this
errour
,
that
our
justification
depends
upon
our
works
,
and
is
not
to
be
sought
by
the
imputation
of
Christs
righteousnesse
to
us
,
or
accounting
his
obedience
ours
.
Use
2.
Is
of
Exhortation
,
unto
due
thankfulness
towards
Christ
,
by
whose
Redemption
or
ransoming
of
us
,
we
are
justified
,
and
set
free
from
sin
and
death
,
the
wages
of
sin
;
and
adjudged
unto
life
and
glory
,
above
what
any
meer
creatures
righteousness
could
ever
have
deserved
.
Doct.
4.
The
obedience
of
Iesus
Christ
is
powerful
for
justifying
of
us
,
by
being
accepted
and
laid
hold
on
by
our
Faith
.
It
is
in
the
Text.
Through
Faith
in
his
Blood
.
Reas
▪
1.
The
very
nature
and
duty
of
Faith
is
to
rely
on
Christ
,
or
on
the
favour
and
mercy
of
God
in
Christ
,
for
pardon
of
sins
.
Reas.
2.
Because
by
Faith
,
we
are
united
unto
Christ
,
and
ingrafted
into
him
,
that
so
we
may
be
partakers
of
all
the
blessings
,
that
in
him
are
prepared
for
men
.
Reas.
3.
Because
Faith
receives
,
layes
hold
on
,
and
embraces
all
the
promises
of
God
,
and
the
things
in
them
contained
,
offered
,
or
proposed
;
amongst
which
pardon
of
sins
,
and
justification
in
Christ
hath
a
chief
place
.
The
Use
is
of
Direction
,
that
it
may
be
our
onely
care
in
the
business
of
our
justification
,
to
direct
our
Faith
and
confidence
towards
Christ
,
and
to
stir
up
and
confirm
it
more
and
more
,
that
we
may
thence
have
firm
and
aboundant
comfort
.
The
twenty
fourth
Lords
day
.
James
2.
22.
Seeft
thou
how
faith
wrought
with
his
works
,
and
by
works
was
faith
made
perfect
?
IN
these
words
is
contain'd
the
conclusion
of
that
disputation
,
which
Iames
had
against
such
as
vant
of
Faith
,
that
is
,
destitute
of
good-works
:
For
the
Apostle
concludes
,
that
such
Faith
is
of
no
worth
unto
justification
:
And
this
conclusion
is
often
repeated
,
as
vers.
14
,
17.
and
20.
22.
and
24.
under
sundry
formes
of
words
;
but
to
one
and
the
same
sense
.
Now
this
Conclusion
which
the
Apostle
proves
,
is
not
that
good-works
are
any
part
,
or
cause
of
our
justification
before
God
,
as
Papists
take
it
;
nor
yet
(
as
many
of
our
own
think
)
that
our
works
justifie
us
before
men
,
however
that
contain
a
truth
in
it
;
but
this
is
the
conclusion
,
that
justifying
faith
is
such
,
that
it
worketh
,
and
puts
forth
its
operation
by
good-works
.
And
it
is
proved
1.
from
a
comparison
of
likes
▪
from
vers.
15.
to
the
18.
2.
By
another
comparison
of
likes
,
to
wit
,
of
such
a
fruitlesse
faith
in
men
,
and
devils
,
vers.
19.
3.
from
the
example
and
pattern
of
that
faith
that
was
in
Abraham
,
vers.
21.
of
all
which
the
conclusion
is
set
down
in
this
22.
vers
.
In
which
two
things
are
determined
,
1.
That
true
and
justifying
faith
is
fruitfull
of
good
works
.
2.
That
good
works
are
the
end
and
perfection
of
faith
;
for
faith
is
said
to
co-operate
with
good
works
,
because
together
with
the
command
of
God
,
it
furnisheth
its
strength
and
force
of
working
,
for
producing
of
good
works
:
And
that
works
are
called
the
perfection
of
faith
;
it
is
not
so
to
be
understood
,
as
if
they
were
the
internal
and
formal
perfection
of
faith
;
as
the
form
is
the
formal
and
essential
perfection
of
every
thing
:
But
in
that
they
contain
and
shew
the
external
perfection
of
faith
,
in
as
much
as
they
flow
from
it
,
and
as
every
effect
contains
in
it self
some
perfection
of
its
course
;
to
wit
,
as
it
partakes
of
the
force
and
vertue
that
comes
from
the
internal
perfection
of
the
cause
.
Doct.
1.
Our
good
workes
are
no
wayes
the
cause
of
our
justification
,
but
the
effects
and
fruits
of
a
man
justified
.
It
is
gathered
from
the
Text
,
for
as
much
as
workes
are
the
effects
of
faith
:
And
faith
and
justification
according
to
the
nature
of
relatives
,
are
at
once
or
together
in
nature
.
A
true
believer
and
a
justified
man
are
the
same
thing
.
If
therefore
good
works
are
the
effects
of
a
believer
,
then
are
they
the
effects
of
one
justified
also
.
And
that
works
justify
us
not
,
is
apparent
from
four
reasons
.
Reas.
1.
Because
believers
are
not
now
under
the
Covenant
of
workes
,
and
therefore
cannot
be
justified
by
works
▪
but
are
all
condemned
by
them
;
if
we
stand
to
them
in
that
point
,
because
none
of
them
come
up
to
what
the
Law
requires
,
and
so
are
sinfull
and
imperfect
.
Reas.
2.
Because
all
our
good
workes
are
debts
▪
and
therefore
they
can
never
properly
merit
or
deserve
pardon
.
Reas.
3.
Because
the
good
works
we
do
,
came
not
from
our
own
strength
,
but
from
the
grace
of
God
.
Reas.
4.
Because
our
best
good
works
are
in
themselves
imperfect
,
and
defiled
with
many
uncleannesses
.
Object
.
1.
Our
good
workes
are
perfect
,
as
they
come
from
the
Holy
Spirit
,
whose
workes
are
all
perfect
.
Ans.
1.
If
in
respect
of
us
they
be
imperfect
,
they
cannot
as
ours
be
of
force
to
our
justification
,
though
in
some
other
respect
they
may
be
perfect
.
2.
That
perfection
which
they
have
in
reference
to
the
Holy
Spirit
,
doth
not
redound
properly
unto
our
meriting
or
deserving
by
them
,
because
the
holy
Ghost
is
no
wayes
united
unto
us
,
into
one
person
,
which
is
the
onely
ground
,
why
the
works
of
Christ
had
a
divine
merit
and
worth
in
them
;
namely
,
because
they
were
divine
workes
,
as
being
his
,
that
was
,
as
man
personally
united
unto
the
God-head
and
person
of
the
Son
,
so
as
they
made
but
one
person
.
The
Holy
Spirit
,
then
though
he
be
the
principal
cause
of
our
good
works
,
yet
this
is
in
its
own
manner
,
as
an
external
efficient
,
as
having
no
personal
union
with
the
party
working
.
Object
.
2.
Our
reward
is
given
according
to
our
works
.
Ans.
That
reward
is
not
of
our
merit
,
but
of
God's
free
grace
and
favour
.
For
there
is
a
reward
of
servants
and
a
reward
of
sons
;
the
reward
of
servants
lookes
not
to
the
person
,
but
to
the
merit
,
or
desert
of
the
work
;
but
the
reward
of
sons
look●…
at
the
person
chiefly
▪
and
so
is
given
of
grace
and
good
will
to
the
person
of
the
worker
,
more
than
to
the
merit
of
the
work
.
For
the
Father
in
his
Sonne
crownes
that
with
reward
,
which
in
it self
deserves
no
such
thing
for
the
most
part
:
Otherwayes
he
were
unjust
not
to
reward
it
so
in
servants
likewise
.
Use
,
Of
Admonition
,
that
we
never
glory
in
our selves
or
our
own
workes
before
God
,
but
alwayes
acknowledge
,
when
we
have
done
all
that
we
can
;
that
we
are
but
unprofitable
servants
,
as
our
Lord
himself
teacheth
us
to
do
;
and
that
we
depend
wholly
on
the
grace
of
God
▪
putting
no
trust
in
our
own
works
.
Doct
2.
Good
workes
by
a
necessary
coherence
follow
true
faith
.
It
is
gathered
from
this
,
that
faith
is
to
work
together
in
and
with
good
works
,
and
by
good
works
to
be
brought
to
its
end
.
Now
good
works
are
necessary
to
a
believer
:
1.
By
necessity
of
precept
,
because
God
from
that
right
and
power
he
had
to
do
so
,
was
pleased
to
command
us
them
.
2.
By
necessity
of
means
without
which
we
cannot
attain
the
end
:
And
that
1.
In
respect
of
God
,
or
his
glory
,
as
the
end
,
because
without
them
we
cannot
attain
to
the
enjoyment
of
God
,
nor
to
glorify
him
,
as
we
should
and
must
for
that
attainment
.
2.
In
respect
of
the
Church
and
others
without
the
Church
,
whose
edification
without
good
works
we
cannot
attain
:
and
good
men
are
edified
by
good
workes
,
as
by
examples
,
more
and
more
;
and
to
others
a
hoping
light
is
as
it
were
held
out
,
whereby
they
may
discerne
their
right
way
.
Let
your
light
so
shine
before
men
,
&c.
3.
In
respect
of
our
own
salvation
,
because
good
works
are
necessary
to
salvation
though
not
as
meritorious
causes
,
yet
as
dispositions
,
qualifications
,
and
wayes
,
that
must
be
had
and
insisted
in
,
because
our
election
and
calling
is
to
them
,
and
by
them
our
salvation
,
and
these
other
are
made
surer
to
our
consciences
.
For
in
them
consists
that
way
of
a
new
obedience
,
and
Gospell
thankfulnesse
,
which
onely
leads
unto
life
;
also
as
holinesse
not
onely
internal
,
but
also
external
,
is
such
an
inseparable
disposition
or
qualification
from
such
as
are
to
be
saved
,
as
that
without
it
,
none
shall
ever
see
God
to
his
comfort
,
or
happiness
.
3.
They
are
necessary
by
necessity
of
the
end
;
because
election
,
redemption
,
vocation
,
tend
and
look
to
this
end
,
that
we
may
live
to
God
,
and
to
Christ
,
in
all
holinesse
and
righteousnesse
:
And
a
necessity
as
well
of
thankfulnesse
as
of
covenant
lies
upon
us
,
that
with
all
our
vigour
and
with
all
our
strength
,
we
endeavour
to
attain
unto
this
end
.
4.
Good
works
are
necessary
by
a
certain
sort
of
natural
necessity
.
For
just
as
good
fruits
come
of
a
good
tree
,
and
sweet
waters
come
from
a
sweet
fountain
,
by
a
like
manner
and
necessity
,
good
works
come
from
true
faith
.
Or
as
our
vital
operations
and
motions
do
alwayes
accompany
natural
life
;
so
also
spiritual
life
,
which
is
from
faith
,
whereby
the
just
man
liveth
,
puts
forth
it self
alwayes
in
good
works
,
as
the
proper
operations
and
acts
of
a
spiritual
life
.
It
may
sometimes
happen
,
that
as
in
one
in
a
swound
scarce
any
matter
or
operation
doth
appear
,
though
yet
the
●…fe
it self
remain
;
so
also
by
some
extraordinary
●…entation
,
for
some
time
the
seed
of
faith
may
remain
in
the
heart
of
this
,
or
that
man
,
the
fruits
whereof
can
hardly
be
discovered
.
But
this
is
1.
As
much
against
the
nature
of
faith
,
and
of
a
faithfull
man
,
as
sicknesse
is
against
health
and
life
.
2.
It
is
an
extraordinary
case
▪
by
which
we
must
not
judge
of
the
ordinary
operations
and
fruits
of
faith
,
nor
of
its
nature
,
or
the
necessity
of
good
works
.
3.
In
such
a
case
both
the
degree
of
faith
it self
is
deminished
,
and
the
comfort
of
it
ceases
for
that
time
.
4.
Although
in
such
a
case
such
fruits
of
faith
appears
not
,
as
are
required
to
our
comfort●…
yet
it
is
hardly
ever
so
overwhelmed
,
but
that
it
hath
some
operation
,
at
least
in
that
fight
,
which
then
the
Spirit
hath
against
the
flesh
.
Use
1.
Of
Reproof
,
against
such
mens
most
vain
presumption
,
as
bragge
of
a
sort
of
faith
of
their
own
,
that
is
separated
from
all
care
of
good
works
.
Use
2.
Of
Exhortation
,
that
with
such
considerations
we
stirre
up
our
minds
to
greater
zeal
and
chearfulness
in
every
good
work
.
The
five
and
twentieth
Lords
day
.
Rom.
4.
11.
And
be
received
the
sign
of
circumcision
,
a
seal
of
the
righteousnes
of
the
faith
,
which
he
had
yet
being
uncircumcis●…d
▪
That
he
might
be
th●…
father
of
all
them
that
believe
,
though
they
be
not
circumcised
;
that
righteousnesse
might
be
imputed
unto
them
also
.
THe
Apostle
in
this
place
treats
of
the
justificatification
of
Abraham
which
he
so
ascribes
to
him
,
that
in
him
he
sets
down
a
pattern
of
justification
to
life
▪
as
well
in
respect
of
uncircumcised
Gentiles
,
as
of
Jewes
themselves
.
For
this
end
the
Apostle
observes
,
and
proposeth
to
be
observed
,
that
faith
was
reputed
to
Abraham
unto
righteousnesse
,
while
he
was
yet
uncircumcised
,
or
in
the
fore-skin
.
Against
which
Doctrine
,
because
it
might
be
objected
,
that
then
circumcision
was
of
no
use
to
him
:
The
Apostle
answers
by
a
probation
in
this
verse
,
and
denies
the
consequence
;
and
gives
a
reason
of
this
his
denial
thence
,
because
there
was
another
end
and
use
of
that
Sacrament
.
For
he
was
not
therefore
circumcised
,
that
by
circumcision
he
might
be
justified
,
but
that
by
circumcision
,
as
by
a
seal
and
sign
he
might
have
his
righteousness
,
that
was
before
imputed
to
him
,
the
better
confirmed
.
We
have
then
in
these
words
a
description
of
a
Sacrament
of
the
Covenant
of
grace
.
1.
From
its
general
notion
;
that
it
is
a
signe
.
2.
From
its
differencing
notion
,
in
which
it
is
described
by
the
use
and
end
of
this
sign
.
The
end
is
designed
.
1.
From
its
manner
of
signifying
;
being
not
onely
called
a
signe
,
but
a
seal
.
2.
From
the
object
,
or
thing
signified
,
which
is
the
righteousness
of
faith
,
&
the
receiving
thereof
.
Doct.
1.
The
proper
end
and
use
of
a
Sacrament
is
,
that
it
may
confirm
our
faith
.
This
is
hence
collected
;
because
Circumcision
is
here
called
a
seal
of
faith
,
or
of
the
righteousnesse
of
faith
:
For
a
seal
,
when
it
is
set
to
Deeds
,
hath
this
proper
use
,
that
it
ratifies
and
confirmes
them
;
that
is
declares
them
solemnly
to
be
sealed
.
Reas.
1.
Because
since
Sacraments
are
fitly
and
conveniently
referred
to
faith
and
to
grace
,
they
ought
of
necessity
to
tend
either
to
the
first
begetting
of
grace
,
or
to
the
confirmation
of
it
.
And
the
first
is
performed
by
the
Holy
Spirit
in
our
first
calling
,
by
the
preaching
of
the
Gospell
;
and
the
Sacraments
are
not
instruments
of
our
first
call
;
therefore
they
tend
not
to
the
first
breeding
of
faith
in
us
,
but
to
the
confirming
and
strengthening
of
it
more
and
more
in
us
,
after
it
is
first
begotten
in
us
.
Reas.
2.
Because
often
faith
is
begotten
,
though
Sacraments
be
wanting
,
if
they
be
not
despised
:
But
in
any
ordinary
way
,
it
is
never
so
confirmed
and
strengthened
,
as
it
is
when
Sacraments
are
joyned
with
the
Word
.
Reas.
3.
Because
Sacraments
properly
belong
not
but
to
such
as
have
faith
already
,
and
so
can
have
no
other
use
,
but
to
confirm
such
parties
faith
,
and
to
advance
by
it
all
other
graces
in
them
.
Use
,
Of
Direction
,
what
we
ought
to
look
to
properly
in
the
use
of
Sacraments
;
to
wit
,
that
by
such
holy
Ordinances
of
God
we
may
be
more
and
more
built
up
in
our
most
holy
faith
.
Doct.
2.
The
Sacraments
do
no
other
way
confirm
our
faith
,
or
advance
our
salvation
,
then
by
way
of
signe
and
seal
.
This
is
hence
collected
,
in
that
the
Apostle
gives
unto
them
this
onely
way
of
operating
in
this
place
.
Which
that
we
may
better
understand
,
it
is
to
be
taken
notice
of
,
that
a
sign
is
either
natural
,
or
by
institution
or
appointment
;
and
that
Sacraments
are
signes
by
appointment
.
Now
in
signes
by
appointment
,
the
author
appointing
is
alwayes
to
be
looked
to
,
and
the
end
of
his
appointing
.
For
seeing
any
appointment
is
as
a
mean
,
it
hath
an
essential
relation
and
dependance
as
well
to
the
efficient
,
by
which
it
is
directed
,
as
to
the
end
whereunto
it
is
directed
.
The
author
and
appointer
of
a
Sacrament
is
God
alone
,
because
no
creature
can
appoint
one
,
seeing
none
can
perform
that
which
in
a
Sacrament
is
signed
and
sealed
,
nor
●…ind
God
to
perform
it
for
them
.
The
end
of
a
Sacrament
in
general
,
is
to
help
our
infirmity
,
and
a
Sacrament
helps
it
in
a
three
fold
manner
.
Reas.
1.
In
respect
of
our
understanding
,
whereunto
they
are
notifying
or
knowledge-begetting
signes
,
or
as
it
were
clear
mirrours
,
wherein
by
the
intermediate
Ministry
of
our
external
senses
we
may
behold
the
mysteries
of
God
.
Reas.
2.
In
respect
of
our
memory
,
whereunto
they
are
admonishing
signes
,
and
as
it
were
made
perpetual
remembrances
or
memorandums
,
by
their
orderly
reiteration
and
renovation
.
Reas.
3.
In
respect
of
our
will
,
faith
,
and
affiance
,
whereunto
they
are
sealing
signes
,
or
most
certain
seals
and
pledges
.
Use
1.
Of
Refutation
,
against
Papists
,
who
will
have
the
Sacraments
to
work
righteousnesse
and
grace
in
us
,
as
physicall
instruments
,
by
the
work
done
.
Use
2.
Of
Direction
,
in
the
use
of
them
,
that
our
chief
care
may
be
,
by
these
means
to
lay
hold
on
,
and
more
and
more
to
apply
to
our selves
all
these
spiritual
things
,
which
by
the
Sacraments
are
signed
and
sealed
unto
us
.
Doct.
3.
The
things
which
in
the
Sacraments
are
signified
and
sealed
unto
us
,
are
in
one
word
all
the
blessings
of
the
New
Covenant
.
This
is
gathered
from
hence
,
in
that
the
righteousness
of
faith
is
said
to
be
sealed
by
the
Sacrament
of
Circumcision
.
Now
that
righteousnesse
by
the
trope
Synecdoche
,
signifies
all
the
blessings
of
the
New
Covenant
,
as
appeares
from
verse
9.
where
the
imputation
of
this
righteousnesse
is
called
the
declaration
of
blessednesse
▪
Now
the
same
that
is
signified
in
one
Sacrament
,
is
also
signified
in
another
,
as
to
the
substance
of
the
matter
;
though
the
manner
be
diverse
;
and
so
some
benefits
are
more
expresly
signified
in
one
Sacrament
than
in
another
.
Reas.
1.
Because
a
Sacrament
is
after
the
fall
a
seal
of
the
New
Covenant
,
not
as
to
this
,
or
that
part
of
it
,
but
of
the
whole
.
For
no
Covenant
,
or
Charter
,
though
sometimes
it
may
have
many
seals
,
uses
to
be
confirmed
as
to
one
part
of
it
by
one
seal
,
and
to
another
part
of
it
by
another
seal
;
but
by
all
and
every
seal
the
whole
is
confirmed
.
Reas.
2.
Because
Christ
from
whom
every
blessing
floweth
,
is
exhibited
to
us
in
every
Sacrament
.
For
as
the
Sacraments
in
the
Old
Testament
,
looked
at
Christ
,
as
shadowes
do
at
their
bodies
;
so
also
,
and
that
much
more
clearly
in
the
New
Testament
,
we
are
both
baptized
into
Christ
,
and
have
communion
with
him
in
his
body
and
blood
,
in
his
Supper
.
And
w●…en
Christ
is
exhibited
,
there
all
the
blessings
that
are
prepared
for
us
in
Christ
,
are
together
with
him
exhibited
to
us
.
Reas.
3.
Because
the
blessings
of
life
and
salvation
cannot
be
separated
from
one
another
;
as
for
example
,
effectual
Vocation
,
Justification
,
Adoption
,
Sanctification
,
Consolation
▪
and
eternal
Glorification
.
When
therefore
one
of
these
blessings
is
directly
represented
,
indirectly
also
,
and
by
consequence
all
the
rest
are
signified
and
sealed
.
Use
1.
Of
Information
;
1.
That
we
may
learn
rightly
to
distinguish
between
compleat
Sacraments
,
and
other
Sacramental
signes
.
For
other
signes
and
ceremonies
,
that
do
not
signify
and
seal
the
blessings
of
the
New
Covenant
,
as
they
are
such
;
though
they
are
sacred
signes
,
yet
are
they
not
presently
Sacraments
,
to
speak
properly
;
that
is
,
they
are
not
of
that
nature
and
rank
with
Baptisme
and
the
Supper
.
That
we
have
in
great
esteem
Christs
most
holy
Sacraments
,
because
in
them
we
go
about
no
less
,
than
all
that
belongs
to
our
eternal
happiness
.
Use
2.
Of
Admonition
,
that
we
never
separate
what
God
hath
joyned
together
in
the
use
of
the
Sacraments
,
which
useth
to
be
done
by
such
,
as
seek
onely
for
remission
of
sins
,
but
not
for
sanctification
and
preservation
from
sin
;
and
that
because
they
have
not
determined
with
themselves
to
amend
their
lives
.
Doct.
4.
By
the
Sacraments
these
blessings
are
not
onely
signed
generally
,
but
also
particularly
to
all
that
partake
of
them
with
true
faith
.
This
is
hence
gathered
,
in
that
A●…raham
particular
ly
is
said
to
have
received
the
seal
of
his
own
righteousnesse
in
particular
.
Reas.
1.
Because
the
Sacraments
are
not
so
proposed
to
us
,
that
they
may
seal
on
this
condi●…ion
,
t●…at
we
have
faith
;
but
they
alwaves
presuppose
faith
al●…eady
to
be
in
us
;
and
so
then
they
are
offered
to
confirm
,
and
do
singularly
confirm
it
.
Reas.
2.
Because
to
every
one
in
particular
,
and
by
name
they
are
exhibited
for
their
confirmation
;
and
not
in
common
onely
,
as
the
Word
is
preached
publickly
.
Reas.
3.
Because
the
manner
of
administration
,
and
the
Sacramentall
actions
that
belong
unto
them
,
as
washing
in
Baptisme
,
taking
,
eating
,
drinking
in
the
Lord's
Supper
,
consist
in
a
particular
application
of
the
signes
;
and
therefore
also
they
signify
a
particular
sealing
of
the
things
signified
,
unto
particular
persons
.
Use
1.
Is
of
Comfort
,
against
scruples
and
doubts
wherewith
our
minds
are
sometimes
troubled
.
Because
in
the
Sacraments
duly
administred
to
such
as
have
right
,
God
as
it
were
from
Heaven
stretcheth
out
his
owne
hand
,
and
holds
forth
in
it
his
grace
,
and
all
the
spiritual
blessings
of
the
Covenant
,
alike
unto
every
one
of
us
(
thus
participating
)
in
our
own
proper
and
singular
persons
particularly
.
Use
2.
Of
Admonition
,
that
we
neglect
not
the
Sacraments
,
but
diligently
both
prepare
and
fit
our selves
for
them
,
and
then
seek
after
them
,
&
receive
them
;
because
to
neglect
them
,
were
to
neglect
our
owne
proper
and
singular
consolation
in
particular
.
Use
3.
Of
Direction
,
how
we
may
rightly
use
the
Sacraments
;
to
wit
,
●…o
as
in
a
singular
manner
,
we
seek
our
edification
and
advancement
in
this
,
that
we
see
Christ
there
offering
and
giving
his
grace
to
us
by
name
,
and
in
particular
,
and
accordingly
,
thus
sealing
to
us
in
particular
our
salvation
.
The
six
and
seven
and
twentieth
Lords
day
.
Mat.
28.
19.
Go
ye
therefore
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy
Ghost
.
HEre
is
expounded
the
command
of
Christ
,
which
being
now
about
to
ascend
into
Heaven
,
he
left
unto
his
Apostles
.
It
contains
two
principal
duties
.
1.
The
preaching
and
publishing
of
that
Doctrine
taught
by
Christ
.
2.
The
administration
of
the
Sacraments
by
him
appointed
.
For
in
this
place
by
Baptisme
(
according
to
that
usual
borrowing
of
speech
,
called
Synecdoche
,
that
puts
sometimes
one
sort
for
the
whole
kind
,
and
sometimes
contrarily
)
the
other
Sacrament
of
the
Supper
is
understood
;
but
here
Baptisme
is
rather
named
than
the
other
:
1.
Because
it
is
the
first
Sacrament
,
and
that
of
initiation
,
and
receiving
solemnly
into
the
Church
,
on
which
the
other
for
this
cause
doth
depend
.
2.
Because
it
chiefly
belonged
unto
the
Apostles
office
,
by
themselves
,
or
by
others
to
see
this
Sacrament
rightly
administred
,
who
were
rather
sent
to
plant
,
and
gather
or
build
Churches
from
their
first
beginnings
,
than
to
feed
,
govern
,
and
further
build
,
or
advance
them
,
after
they
were
first
planted
.
And
Baptisme
belongs
particularly
to
the
first
ingrafting
into
Christ
,
and
to
plan●…ation
;
and
the
Supper
unto
feeding
,
and
growth
after
planting
.
Now
Baptisme
is
expounded
in
this
place●…
1.
From
its
object
,
or
parties
to
be
baptized
▪
Baptizing
them
:
that
is
,
such
as
are
already
trained
up
▪
in
Christ's
Doctrine
,
or
●…ade
his
〈◊〉
or
●…lars
,
as
the
Greek
word
signifies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
make
them
my
●…chollars
,
or
Disciples
.
2.
From
the
●…orme
,
or
manner
of
doing
it
;
to
wit
,
in
the
name
of
the
Father
▪
Son
,
and
Holy
Ghost
.
By
which
forme
or
modell
are
designed
:
1.
The
efficient
causes
,
by
whose
authority
Baptisme
▪
is
exercised
,
and
made
effectual
;
and
that
is
by
the
name
,
or
authority
and
power
of
Father
,
Son
,
and
Holy
Ghost
.
●…
.
The
union
of
the
baptized
,
that
they
are
to
have
with
the
Father
,
Sonne
,
and
Holy
Spirit
,
in
the
participation
of
all
their
graces
of
justification
,
sanctification
,
adoption
,
&c.
that
from
the
Father
,
in
the
Son
,
and
by
the
Spirit
,
are
derived
unto
all
the
heirs
of
eternal
salvation
;
and
in
the
profession
and
practice
of
all
the
outward
Ordinances
and
meanes
,
that
Christ
taught
them
,
whereby
to
attain
to
those
inward
gra●…es
,
and
to
keep
,
and
advance
them
,
by
the
same
Spirit
in
the
Son
and
from
the
Father
.
Doct.
1.
Baptisme
is
the
Sacrament
of
our
ingrafting
,
and
initiation
or
first
reception
into
Christ
.
This
is
hence
gathered
,
in
that
all
that
are
already
taught
Christ's
Doctrine
,
and
made
his
Schollars
professedly
,
are
the●…
presently
to
be
haptized
,
that
so
they
may
be
registred
as
it
were
amongst
the
domesticks
or
housholders
of
Christ
.
Reas.
1.
This
appears
in
that
baptisme
came
in
the
place
of
Circumcision
;
and
Circumcision
was
the
Sacrament
of
first
admition
amongst
the
people
of
God
.
Reas.
2.
In
Baptisme
is
represented
the
death
of
fin
,
and
mortifying
of
the
old
man
;
a
washing
and
cleansing
from
sin
;
and
bringing
of
a
man
from
death
to
life
:
All
which
do
most
properly
denote
our
first
vocation
and
therefore
also
Baptism
is
called
by
Scripture
it self
,
the
Sacrament
of
regeneration
,
or
washing
of
regeneration
.
Reas.
3.
Because
by
our
Baptisme
our
first
solem●…
reception
into
Christ's
Family
,
and
Kingdome
is
represented
;
and
therefore
also
we
are
said
to
be
baptised
into
Christ
;
by
this
therefore
Baptisme
is
distinguished
from
the
Lord's
Supper
,
because
however
it
seal
the
same
blessings
,
as
to
the
main
businesse
that
the
other
doth
,
yet
it
doth
it
not
after
the
same
manner
,
but
Baptisme
denotates
their
beginning
,
and
the
Supper
their
progress
and
advancement
.
Use
,
Of
Direction
,
how
we
should
make
constant
and
perpetual
use
of
our
Baptisme
;
to
wit
,
if
we
take
occasion
often
to
meditate
on
it
,
and
the
graces
of
God
sealed
in
it
on
God's
part
,
and
our
return
of
universal
obedience
sealed
too
on
our
part
▪
and
of
the
favour
God
did
us
,
thus
solemnly
to
receive
us
into
Covenant
with
him
,
and
into
his
Church
,
the
true
confederates
of
God
,
or
number
of
them
that
are
saved
by
Christ
;
and
if
from
this
faith
and
belief
,
thus
sealed
and
continued
,
we
more
and
more
study
to
take
care
in
all
things
to
walk
worthy
of
this
condition
,
and
to
glorify
God
in
Christ
,
as
becomes
,
and
as
he
requireth
of
us
.
Doct.
2.
In
Baptisme
by
washing
of
water
,
our
adoption
,
●…ustification
▪
and
salvation
is
sealed
to
us
.
This
is
hence
collected
,
in
that
our
union
in
the
forme
of
Baptisme
is
designed
to
be
with
the
Father
,
Son
,
and
Holy
Ghost
▪
for
sealing
our
communion
in
those
benefits
,
which
flow
from
this
union
.
And
we
are
properly
adopted
by
the
Father
,
justified
by
the
Son
,
and
sanctified
by
the
Holy
Spirit
.
Reas.
1.
Because
these
three
are
directly
necessary
for
us
,
that
we
may
have
true
entrance
into
the
Kingdome
of
God
.
For
1.
We
must
be
accepted
of
as
God's
children
,
that
he
may
be
our
Father
;
which
is
by
adoption
.
2.
We
must
be
freed
from
the
guilt
of
sin
,
by
which
we
are
separated
from
God
;
and
this
is
done
by
justification
.
3.
We
must
be
cleansed
and
purged
from
the
remainders
and
corruptions
of
sin
,
whereby
men
are
made
unfit
to
injoy
God
;
and
this
is
done
by
sanctification
.
Reas.
2.
Because
the
washing
with
water
in
Baptisme
designeth
and
some
way
respecteth
our
cleansing
as
well
from
the
guilt
,
as
corruption
of
sinne
,
whereby
we
were
made
strangers
to
the
estate
of
the
Sons
of
God
,
that
thence
it
may
appear
,
that
now
by
grace
we
are
adopted
,
justified
,
and
sanctified
.
Neither
by
any
other
visible
sign
could
these
things
so
conveniently
have
been
shadowed
out
,
as
by
the
washing
of
water
;
because
both
of
its
owne
nature
it
hath
a
principal
fitness
to
cleanse
,
and
amongst
all
Nations
it
is
ea●…ie
to
be
had
at
hand
,
and
then
also
it
had
been
before
sanctified
under
the
Old
Testament
for
such
uses
.
Use
1.
Of
Information
,
how
greatly
we
ought
to
esteem
our
Baptisme
,
wherein
so
great
benefits
or
blessings
spiritual
,
were
first
sealed
unto
us
.
Use
2.
Of
Direction
,
that
upon
occasion
of
seeing
Baptisme
administred
at
any
time
,
we
both
with
all
devo●…t
meditation
on
our
own
Baptism
,
lift
up
our
mindes
unto
the
lively
apprehensions
of
these
blessings
,
of
our
adoption
,
●…ustification
,
&
sanctification
,
namely
;
and
withall
think
upon
what
is
due
to
God
from
us
,
for
so
great
benefits
,
and
what
we
engaged
in
and
by
our
baptisme
,
to
perform
in
all
manner
of
holy
,
thankfull
and
Christian
obedience
.
Doct.
3.
Those
saving
blessings
,
which
are
signified
in
Baptism
,
do
not
properly
depend
on
the
washing
of
water
,
as
to
their
reall
efficacies
;
but
on
the
operation
of
the
Father
,
Son
and
holy
Spirit
.
This
is
hence
gathered
,
because
by
these
words
of
the
institution
,
our
hearts
as
it
were
are
commanded
to
be
lifted
up
,
that
we
may
look
for
all
the
grace
and
efficacy
of
this
Sacrament
out
of
heaven
,
from
Father
,
Son
and
holy
Ghost
.
Reas.
1.
Because
the
Sacramental
signs
are
no
causes
of
grace
,
neither
principal
,
nor
instrumental
,
by
any
virtue
or
efficacy
that
is
either
inherent
,
or
adherent
in
themselves
;
that
is
,
are
no
physical
causes
(
as
the
phrase
is
us'd
&
receiv'd
in
the
Schools
about
this
point
)
but
onely
moral
,
and
in
a
moral
way
put
forth
any
vertue
they
have
;
to
wit
,
in
as
much
as
they
seal
onely
that
,
which
God
the
Father
,
in
the
Son
,
and
by
the
Spirit
worketh
in
us
.
Reas.
2.
Because
our
●…ustification
and
adoption
,
which
consists
in
the
remission
of
●…ins
,
and
accepting
of
us
into
favour
,
are
moral
effects
of
their
own
nature
,
and
not
physical
,
and
therefore
cannot
by
any
meanes
be
otherwayes
produced
than
morally
.
Reas.
3.
Because
it
can
no
way
be
conceived
,
how
these
external
elements
of
the
Sacraments
should
physically
work
upon
the
soul
to
the
production
of
spiritual
effects
,
seeing
themselves
are
but
corporal
,
and
therefore
can
onely
work
physically
upon
th●…
body
.
Indeed
in
holy
Scriptures
such
spiritual
effects
use
to
be
attributed
unto
such
signes
,
as
well
in
the
Old
,
as
in
the
New
Testament
;
but
this
is
onely
in
the
moral
sense
aforesaid
,
and
by
trope
or
borrowed
speech
,
because
of
the
union
,
or
relation
of
likeness
that
is
between
signes
,
and
things
signified
by
them
;
from
which
union
,
or
relation
of
likeness
(
grounded
partly
on
the
analogy
between
the
things
themselves
;
and
partly
,
but
chiefly
on
the
divine
institution
)
there
ariseth
,
in
common
manner
of
speaking
,
almost
such
a
mutual
&
interchangeable
giving
or
communicating
of
the
attributes
,
or
qualities
of
each
of
these
to
the
other
,
as
is
found
in
Christ
between
his
human
&
divine
nature
,
because
of
the
hypostatical
,
or
personal
union
between
them
:
Though
otherwayes
there
be
no
other
union
here
,
but
of
likeness
and
proportion
between
the
signe
,
and
things
signified
,
or
sealed
,
when
the
signes
are
rightly
used
;
which
performance
or
making
present
of
the
graces
signified
,
depend
wholly
on
the
truth
of
God's
institution
and
promise
;
and
that
in
a
moral
way
,
as
was
said
before
,
not
properly
physical
;
though
this
Sacramental
union
was
devised
by
School
Divines
,
or
mistaken
and
imagined
physical
,
for
maintaining
their
corporal
presence
of
Christ's
body
,
in
propriety
of
words
,
or
their
monster
of
Transubstantiation
.
And
all
forsooth
,
because
the
things
that
are
proper
to
the
signes
,
are
sometimes
attributed
to
the
things
signified
;
and
countrarily
,
the
properties
of
the
things
signified
,
are
attributed
to
the
signes
:
The
true
reasons
,
and
manner
whereof
we
have
sufficiently
explained
.
Use
1.
Of
Refutation
,
against
Papists
,
who
in
som●…
sort
turn
the
Sacraments
into
Idols
,
while
not
by
●…rope
or
borrowed
speech
(
which
is
usual
,
as
we
have
declared
)
but
in
propriety
of
words
,
they
give
unto
the
the
signes
,
and
external
elements
,
such
things
as
are
proper
unto
God
.
Use
2.
Of
Direction
▪
that
in
the
use
of
the
●…acraments
,
we
lift
up
alwayes
our
hearts
,
and
by
faith
and
devout
desires
look
for
and
seek
from
God
such
divine
blessings
,
as
are
represented
by
the
outward
signes
.
Doct.
4.
All
and
onely
such
are
to
be
baptized
as
are
the
Disciples
or
Schollars
of
Christ
;
that
is
,
that
are
of
his
family
before
,
and
as
it
were
his
housholders
,
and
th●…refore
fit
to
be
solemnly
declared
and
enrolled
for
●…uch
.
This
is
hence
gathered
,
because
the
Apostles
are
here
commanded
first
to
gather
Disciples
or
Schollars
unto
Christ
out
of
all
Nations
;
and
then
to
baptize
them
,
after
they
were
made
such
.
Reas
1.
Because
the
Saraments
are
appendices
of
the
Word
,
so
that
they
are
often
understood
under
it
,
in
Scriptures
;
to
wit
,
when
the
Gospell
and
word
of
the
Kingdome
are
onely
mentioned
;
because
they
are
appendants
and
connexed
to
it
:
And
hence
it
is
also
,
that
if
the
Sacraments
be
separated
from
the
Word
,
they
are
of
no
value
.
Where
therefore
the
Word
is
not
received
,
the
Sacraments
cannot
be
received
.
Reas.
2.
Because
the
Sacraments
are
both
priviledges
,
and
markes
or
badges
of
the
Church
;
and
therefore
they
belong
not
but
to
such
as
are
members
of
the
Church
.
Reas.
3
Because
a
Sacrament
cannot
be
a
sealing
signe
,
but
unto
such
as
have
some
grant
to
be
sealed
.
But
who
so
are
no
wayes
pa●…takers
of
Christ
,
the●…e
have
no
grant
,
or
promise
made
to
them
,
that
can
,
or
ought
to
be
sealed
unto
them
.
A
Question
here
ariseth
about
Infants
;
Whether
they
are
to
be
baptized
,
or
not
,
seeing
they
cannot
be
taught
,
or
instructed
about
faith
?
I
Answer
,
That
the
Children
,
or
Infants
of
believers
ought
to
be
Baptized
,
because
while
they
are
yet
Infants
,
as
to
the
external
priviledges
of
the
Covenant
with
God
,
they
are
accounted
both
persons
and
parties
of
,
or
belonging
to
their
parents
;
and
therefore
they
are
of
the
family
of
Christ
,
or
of
the
number
of
his
Disciples
.
For
if
the
Covenant
made
with
Abraham
be
the
same
for
substance
;
by
which
we
are
saved
,
and
belongeth
as
much
to
us
,
and
to
our
children
,
as
it
did
to
Abraham
,
and
his
posterity
;
then
not
only
we
,
but
our
children
also
ought
to
be
partakers
of
the
seal
of
this
Covenant
.
But
the
first
is
true
,
as
appeareth
by
Rom.
4.
and
other
places
;
and
therefore
the
latter
also
is
true
.
Furthermore
,
it
makes
to
this
purpose
,
that
the
grace
of
this
Covenant
after
Christ's
coming
,
is
no
way
more
straitened
,
or
made
narrow
,
than
it
was
before
his
coming
;
but
in
many
sorts
made
wider
,
larger
,
an●…
more
extended
.
What
is
objected
about
faith
,
whic●…
is
required
of
such
,
as
are
to
be
baptized
,
it
〈◊〉
no
more
the
Baptisme
of
Infants
,
than
of
old
it
〈◊〉
the
Circumcision
of
them
,
which
required
faith
〈◊〉
well
as
baptisme
,
because
it
was
by
its
institution
〈◊〉
seal
of
the
righteousness
of
faith
,
Rom.
4.
11
▪
As
ther●…fore
in
Circumcision
,
distinct
knowledge
,
〈◊〉
faith
,
and
profession
of
it
,
were
not
necessary
for
〈◊〉
fants
;
but
the
state
of
faith
,
and
of
its
professio●…
where●…n
(
by
meanes
of
their
parents
professio●…
they
were
born
,
did
suffice
;
so
it
is
also
in
〈◊〉
Use
1.
Of
Confutation
,
against
Anabaptists
.
Use
2.
Of
Comfort
,
in
respect
of
this
great
favour
done
us
by
God
,
even
from
our
Infancy
,
whereby
he
deems
not
to
receive
our selves
,
but
also
our
children
.
The
eight
and
nine
twentieth
Lords
dayes
.
1
Cor.
10.
16.
The
cup
of
blessing
which
we
bless
,
is
it
not
the
communion
of
the
blood
of
Christ
?
The
bread
which
we
break
,
is
it
not
the
comunion
of
the
body
of
Christ
?
THe
Apostle
in
the
beginning
of
the
eighth
Chapter
exhorted
Christians
that
they
would
abstain
from
the
unclean
feasts
of
the
Gentiles
.
In
these
words
of
the
Text
,
after
a
digression
,
whereby
he
had
prevented
some
objections
,
he
brings
an
argument
from
comparison
of
likes
,
whereby
he
proves
,
that
communication
or
partaking
with
Gentiles
in
their
Idolatrous
feasts
,
cannot
be
exercised
without
communion
with
the
Idols
themselves
.
The
comparing
argument
proposed
for
illustrating
and
proving
of
this
,
is
the
Lord's
Supper
,
wherein
we
have
communion
with
Christ
.
The
argument
then
comes
to
this
:
If
in
partaking
of
the
Lord's
Supper
we
have
communion
with
Christ
,
then
also
in
partaking
of
the
feasts
of
Idols
,
we
have
communion
with
the
Idols
:
But
the
first
is
true
;
and
therefore
the
latter
likewise
.
The
Assumption
is
set
down
and
explained
in
our
Text
;
and
it
is
explained
by
the
parts
of
the
Lord's
Supper
,
or
feast
;
which
are
bread
and
wine
.
The
use
of
these
is
shewn
,
1.
From
the
things
which
they
serve
to
signify
,
as
things
like
unto
themselves
,
and
subjects
or
objects
which
they
signify
.
2.
From
the
manner
of
signifying
;
that
they
do
not
barely
signify
,
or
represent
onely
;
but
also
ratify
and
seal
a
communion
in
,
or
partaking
of
the
things
signified
.
3.
From
the
reason
,
or
cause
whence
this
relation
and
connexion
between
the
signes
and
things
signified
,
doth
arise
;
which
is
the
blessing
of
the
signes
,
or
by
using
of
them
,
according
as
Christ
did
appoint
.
Doct.
1.
The
Lord's
Supper
is
a
Sacrament
of
the
New
Testament
,
whereby
our
nourishment
and
growth
in
Christ
,
is
sealed
unto
us
.
This
is
hence
gathered
,
in
that
bread
and
wine
were
the
external
signes
appointed
by
Christ
in
this
Sacrament
,
which
are
the
chief
meanes
of
bodily
nourishment
,
as
not
onely
experience
,
but
also
the
Holy
Ghost
teacheth
us
,
Psal
▪
10
▪
Now
,
not
bread
alone
,
not
yet
wine
alone
is
used
,
but
both
together
partly
that
so
the
mystery
of
our
spiritual
nourishment
might
be
better
explained
,
by
such
a
distribution
of
the
whole
into
its
parts
;
&
partly
,
that
the
sufficiency
of
our
nourishment
might
be
thereby
declared
;
to
wit
,
that
we
need
to
seek
nothing
for
it
one
of
Christ
.
Reas.
1.
Because
as
we
have
the
principle
of
grace
and
spiritual
life
in
Christ
;
so
also
we
ought
to
look
for
all
progress
and
advancement
in
Christ
by
faith
.
And
as
the
first
is
signified
in
Baptisme
;
so
this
last
is
most
fitly
declared
in
the
Lord's
Supper
.
And
this
is
it
properly
wherein
the
Supper
differs
from
Baptisme
.
Reas.
2.
Because
for
our
often
infirmities
and
falls
,
it
was
needfull
to
us
,
that
we
had
some
Sacrament
,
for
the
frequent
renewing
of
our
confirmation
,
as
indeed
our
faith
stands
in
need
of
such
renovation
,
and
corroboration
.
But
Baptism
is
not
to
be
renewed
,
because
it
is
enough
once
to
be
born
again
,
as
it
was
once
to
be
born
.
Most
conveniently
therefore
the
Supper
was
instituted
,
often
by
us
to
celebrated
,
that
in
faith
and
all
grace
we
might
glow
more
and
more
,
and
be
confirmed
and
strengthened
therein
.
Reas.
3.
Because
we
receive
from
God
all
the
increases
of
grace
,
so
is
it
fit
,
that
by
publick
profession
we
acknowledge
this
,
to
the
glory
of
his
name
,
and
stirring
up
of
our
thankfulnesse
to
him
;
unto
which
use
the
holy
Supper
doth
most
fitly
serve
us
.
Reas.
4.
Because
that
communion
,
which
is
between
the
members
of
the
Church
,
as
belonging
to
the
same
family
,
and
as
they
eat
all
of
the
same
spiritual
food
at
the
same
table
of
their
owne
and
the
same
Master
and
Lord
,
cannot
be
fi●…lier
declared
,
than
by
such
a
sacred
and
solemn
spiritual
feast
,
or
banquet
.
Use
1.
Of
Comfort
,
that
we
may
be
refreshed
because
that
in
this
manner
,
both
by
Word
,
and
Sacrament
or
seal
,
we
have
this
confirmed
unto
us
,
that
all
that
is
necessary
to
our
nourishment
,
growth
and
advancement
in
grace
,
for
attaining
of
spiritual
perfection
,
is
prepared
for
us
in
Christ
,
and
is
to
be
by
him
derived
unto
us
.
Use
2.
Of
Exhortation
,
that
we
may
diligently
bestow
all
care
and
industry
,
that
we
may
really
and
in
operation
attain
this
nourishment
,
growth
and
advancement
in
grace
,
which
in
this
Sacrament
rightly
used
,
is
exhibited
unto
us
.
Doct.
2.
This
nourishment
,
which
in
Christ
we
receive
,
it
by
the
working
of
fath
.
This
is
hence
gathered
,
in
that
we
are
said
in
the
Text
to
have
communion
with
the
flesh
and
blood
of
Christ
,
which
yet
are
not
bodily
present
with
us
,
but
are
onely
spiritually
partaken
of
by
faith
,
as
is
apparent
by
other
places
.
Reas.
1.
Because
by
faith
it
is
that
we
have
union
with
Christ
.
Reas.
2.
Because
by
faith
in
Christ
,
we
draw
as
it
were
,
and
suck
unto
us
all
grace
and
spiritual
life
.
Reas.
3.
Because
as
the
principle
of
our
spiritual
life
is
faith
,
so
from
the
further
intention
and
extention
of
this
faith
,
depends
our
nourishment
and
growth
in
the
same
life
.
For
all
spiritual
endowments
&
riches
are
not
only
vigorous
,
&
grow
cold
,
according
as
our
faith
is
vigorous
,
and
grows
cold
.
Use
1.
Of
Refutation
,
against
such
as
will
have
Christ
to
be
given
us
in
the
Sacrament
by
the
outward
work
only
bodily
,
and
by
the
mouth
to
be
received
,
whether
we
have
faith
,
or
not
.
Use
2.
Of
Direction
,
that
in
the
use
of
the
Lord's
Supper
,
we
take
great
care
to
stirre
up
our
faith
,
because
unto
nourishment
and
growth
,
is
not
only
required
the
habit
and
disposition
of
faith
,
but
also
the
actual
exercise
of
it
,
in
so
much
that
all
,
even
believers
and
faithfull
,
are
not
worthy
receivers
of
this
Supper
,
unless
they
rouse
up
the
faith
that
they
have
,
and
exercise
it
according
as
the
exigent
of
that
time
and
business
doth
require
.
Doct.
3.
For
this
spiritual
nourishment
in
the
Supper
it
is
not
required
,
that
the
bread
and
wine
be
substantially
changed
into
the
body
and
blood
of
Christ
;
nor
that
Christ
be
bodily
present
,
in
,
with
,
and
under
the
bread
and
wine
;
but
onely
that
they
be
changed
〈◊〉
to
relation
,
and
application
or
use
;
and
that
Christ
be
spiritually
present
onely
to
such
as
partake
in
faith
.
This
is
hence
gathered
,
in
that
bread
and
wine
are
said
to
remain
here
in
the
Supper
;
and
our
communion
with
Christ
,
is
in
a
sort
said
to
be
such
,
as
Idolaters
have
with
their
Idols
;
which
stands
in
relation
onely
.
Therefore
Transubstantiation
of
Papists
and
Consubstantiation
of
Lutherans
fight
.
Reas.
1.
With
the
nature
of
Sacraments
in
general
,
whose
nature
consist
in
a
relative
union
,
or
likeness
,
as
hath
been
explained
;
not
in
a
bodily
succession
of
the
one
in
the
others
place
,
or
a
substantial
change
of
the
one
into
the
other
;
nor
yet
in
a
bodily
conjunction
or
presence
of
the
one
with
,
in
,
and
under
the
other
.
Reas.
2.
With
the
analogy
of
this
to
the
other
Sacrament
of
Baptisme
,
wherein
neither
Transubstantiation
,
nor
Consustantiation
useth
to
be
made
,
nor
is
dream'd
of
to
be
made
.
Reas.
3.
With
all
the
Sacramental
phrases
,
or
manners
of
speaking
,
used
through
all
the
Scriptures
.
Reas.
4.
With
the
humane
nature
of
Christ
,
which
,
with
its
essentiall
properties
safely
can
neither
be
every
where
,
nor
yet
in
so
innumerable
places
,
at
once
,
as
the
Supper
of
the
Lord
useth
to
be
given
at
one
time
.
Reas.
5.
With
the
state
and
condition
of
the
glorified
body
of
Christ
,
which
suffers
not
that
the
flesh
and
blood
of
Christ
,
should
be
divided
or
sundred
,
broken
,
devoured
and
chawed
by
the
teeth
,
concocted
and
digested
by
the
stomack
,
&c.
handled
in
other
such
manner
.
Reas.
6.
With
the
revealed
will
of
God
,
by
which
it
is
certain
,
that
Christ
remains
bodily
in
the
Heavens
,
and
shall
do
so
,
untill
he
come
again
to
judge
the
〈◊〉
and
the
dead
.
Use
●…
.
Of
〈◊〉
,
against
the
errors
and
mad
〈◊〉
of
such
,
as
defend
such
monstrous
Doctrines
without
any
shame
,
as
they
were
at
first
hatched
and
received
without
any
ground
.
Use
2.
Of
Direction
,
that
in
the
use
of
this
Supper
we
〈◊〉
of
no
gross
and
carnall
thoughts
into
our
minds
,
as
if
the
spiritual
eating
of
,
and
feeding
upon
〈◊〉
dayly
in
the
Word
preached
,
were
not
the
〈◊〉
altogether
as
to
the
substance
,
with
this
in
the
〈◊〉
:
For
they
differ
onely
in
this
,
that
the
〈◊〉
eating
differs
onely
in
the
manner
,
or
external
adjunct
of
sealing
,
or
obsignative
exhibition
,
or
ratification
,
from
the
others
that
are
meerly
spiritual
,
and
without
this
outward
obsignation
,
in
the
Word
preached
,
though
it
hath
often
the
inward
,
and
substantial
obsignation
by
the
Spirit
,
for
which
onely
the
other
was
instituted
.
Doct.
4.
The
onely
〈◊〉
of
this
operative
presence
of
Christ
in
the
Sacrament
,
is
that
blessing
,
whereby
we
bless
,
〈◊〉
,
or
set
apart
to
such
an
holy
use
,
the
bread
and
wine
,
according
to
Christ's
appointment
,
who
cannot
but
be
〈◊〉
with
him
own
Ordinance
,
by
his
Spirit
and
operation
,
〈◊〉
〈◊〉
his
promise
▪
when
it
is
used
,
as
he
appointed
This
is
taught
in
the
Text
;
The
cup
of
blessing
,
which
we
bless
&c.
This
blessing
containes
in
it self
,
1.
The
Institution
recited
and
explained
in
celebration
of
the
upper
,
as
the
ground
of
the
whole
action
,
and
of
the
benefit
and
blessing
,
that
is
to
follow
on
it
.
2.
A
thanks
giving
for
Christ
,
and
for
this
his
appointment
,
unto
the
Father
,
through
him
,
and
by
the
Spirit
,
that
in
this
Ordinance
we
are
more
and
more
made
partakers
of
Christ
and
his
benefits
.
3.
A
petition
,
wherereby
the
grace
of
God
is
sought
,
for
directing
and
keeping
us
in
the
right
use
of
it
,
and
making
this
Ordinance
powerfull
unto
all
the
ends
,
for
which
it
was
appointad
by
him
:
And
this
is
properly
the
consecrating
of
the
signes
,
or
outward
elements
.
Reas.
1.
Because
by
this
blessing
,
bodily
things
are
separated
from
a
common
use
,
and
are
set
apart
to
an
holy
,
and
so
are
consecrated
,
and
sanctified
.
Reas.
2.
Because
by
these
acts
both
the
will
of
God
by
his
institution
,
and
our
will
or
consent
in
this
business
,
sanctified
by
our
prayers
,
come
both
together
and
to
one
,
for
procuring
spiritual
power
and
operation
in
the
formes
or
use
of
these
signes
.
Reas.
3.
Because
Christ
himself
did
this
,
and
commanded
that
we
should
do
the
same
,
that
we
doing
so
,
may
look
for
the
spiritual
blessing
from
him
.
Use
1.
Of
Resutation
against
those
kind
of
inchantments
,
or
sorceries
,
that
the
Papists
have
put
in
place
of
this
blessing
or
consecration
.
Use
2.
Of
Direction
▪
that
in
the
celebration
of
this
Supper
,
we
may
alwayes
have
Christs
institution
before
our
eyes
with
thanksgiving
,
and
seeking
of
grace
or
favour
,
that
we
may
approve
our selves
in
the
right
use
of
it
;
because
from
these
comes
all
the
blessing
,
and
power
of
the
Sacrament
.
The
thirtieth
Lords
day
.
1
Cor.
11.
28
,
29.
Verse
28.
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
bread
,
and
drink
of
that
cup.
29
For
he
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
,
not
discerning
the
Lord's
body
.
THe
Apostle
in
this
part
of
his
Epistle
corrects
many
abuses
,
which
had
got
some
strength
in
the
Church
of
Corinth
;
amongst
which
was
the
prophanation
of
the
Lord's
Supper
;
and
of
the
correction
of
it
,
this
is
the
conclusion
,
wherein
he
expounds
the
duty
of
believers
in
receiving
the
Lords
Supper
.
This
duty
may
be
referred
to
two
heads
;
whereof
the
1.
Is
concerning
the
action
it self
,
whereby
the
faithfull
are
made
partakers
of
this
mystery
by
eating
and
drinking
.
2.
Is
about
the
manner
of
this
action
,
which
is
specified
to
us
in
the
word
〈◊〉
.
And
this
manner
is
again
contained
in
three
acts
,
whereof
the
1.
is
that
which
is
set
in
the
last
place
,
that
every
communicant
discerne
the
Lord's
body
.
2.
Is
,
that
he
try
himself
.
3.
Is
,
that
he
furnish
himself
with
such
a
disposition
,
as
is
worthy
of
so
great
a
mystery
.
And
these
three
acts
are
set
down
in
these
three
words
;
discerning
the
Lord's
body
;
let
a
man
examine
himself
;
and
he
that
eats
〈◊〉
drinks
unworthily
.
Doct.
1.
All
our
work
,
that
is
ours
onely
in
the
Lord's
Supper
,
is
to
eat
and
to
drink
the
body
and
blood
of
Christ
.
It
is
gathered
from
these
words
;
Let
him
eat
of
that
bread
,
and
drink
of
that
cup
;
and
not
discerning
the
Lord's
body
.
Reas.
1.
Because
this
is
the
Sacrament
of
our
spiritual
nourishment
in
and
by
Christ
.
Reas.
2.
Because
in
the
very
institution
of
this
Sacrament
no
other
thing
is
prescribed
,
but
that
we
should
take
,
eat
,
and
drink
;
to
wit
,
as
the
signs
with
our
bodies
,
so
the
body
and
blood
of
Christ
spiritually
or
by
faith
,
to
the
nourishment
of
our
soules
.
Reas.
3.
Because
nothing
else
is
represented
in
the
external
signes
and
actions
,
but
this
nourishment
on
Christ
,
which
by
the
institution
of
Christ
,
is
in
this
Sacrament
used
.
Use
,
Of
Refutation
,
against
Papists
,
What
the
difference
is
between
the
Supper
and
the
Popish
Mass
:
because
Papists
have
taken
away
the
Sacrament
that
was
instituted
by
Christ
,
and
have
set
up
in
its
place
the
Sacrifice
of
the
Mass
,
that
was
devised
by
men
.
And
this
is
the
difference
between
a
Sacrament
and
a
Sacrifice
,
that
the
formal
reason
of
a
Sacrifice
consists
in
this
,
that
in
it
men
offer
something
to
God
;
and
God
receives
something
from
men
:
But
the
formal
reason
of
a
Sacrament
is
in
this
,
that
God
offers
something
to
men
by
visible
signes
,
and
men
receive
it
from
God
,
on
the
conditions
and
manner
that
he
offers
it
.
In
this
Supper
God
offers
Christ
unto
us
for
our
spiritual
nourishment
;
and
we
receive
Christ
as
the
food
of
our
soules
,
by
eating
and
drinking
of
him
by
faith
.
Hence
the
popish
Mass
is
a
meer
stranger
to
Christ's
institution
,
while
they
make
its
principal
use
to
be
a
Sacrifice
for
the
quick
and
the
dead
;
and
while
they
officiate
their
private
Masses
,
wherein
the
people
neither
eat
nor
drink
;
while
in
the
publick
Masses
,
they
take
away
the
cup
from
the
people
,
so
that
though
they
eat
in
some
sort
,
yet
they
drink
in
no
manner
;
while
they
hold
up
the
Host
,
or
Sacrifice
;
that
is
,
the
consecrated
bread
and
wine
,
rather
to
be
adored
and
worshiped
,
than
to
be
eaten
,
or
drunk
;
while
lastly
,
they
do
all
this
in
an
unknown
tongue
,
so
that
the
people
cannot
understand
,
either
what
,
or
how
they
should
eat
,
or
drink
.
Doct.
2.
That
we
may
rightly
partake
in
the
Lords
Supper
,
it
is
chiefly
required
,
that
we
rightly
discerne
the
Lords
body
.
By
this
discerning
of
the
Lords
body
,
is
understood
an
act
of
the
understanding
,
whereby
we
observe
the
difference
between
this
bread
,
thus
consecrated
to
be
a
signe
,
and
exhibitive
seal
of
the
Lords
body
(
that
is
of
all
his
benefits
and
graces
)
to
our
faith
,
and
common
bread
:
Or
it
is
that
judgement
of
our
mind
,
whereby
we
have
a
right
apprehension
and
pronounce
right
sentence
concerning
this
whole
mystery
,
or
business
.
The
want
of
this
discerning
is
that
which
is
reproved
here
by
the
Apostle
.
Reas.
1.
Because
without
judgement
and
prudence
agreeable
to
the
thing
undertaken
,
nothing
can
be
rightly
,
or
perfectly
,
done
or
performed
.
Reas.
2
Because
in
the
Sacraments
,
where
the
external
appearances
are
bodily
and
gross
,
and
yet
a
spiritual
mystery
or
secret
(
as
to
sense
)
lies
hid
in
them
,
there
is
need
of
spiritual
heed
and
judgement
,
that
we
may
rightly
pierce
and
dive
into
that
spiritual
secret
it self
.
Reas.
3.
Because
the
want
of
this
discerning
,
brings
with
it
a
prophanation
of
this
holy
feast
,
as
appears
by
the
example
of
the
Corinthians
.
For
who
so
discerne
not
what
it
is
about
which
they
are
busied
,
can
never
fit
themselves
so
,
as
to
behave
themselves
arightly
in
handling
of
such
a
business
.
Use
,
Is
both
of
Direction
and
Exhortation
together
,
that
every
one
earnestly
set
his
mind
and
iudgement
arightly
to
discerne
,
before
he
come
to
the
table
of
the
Lord
;
what
it
is
,
that
is
there
done
;
and
what
it
is
that
himself
should
there
do
.
Now
the
special
points
,
that
ought
by
all
communicants
to
be
discerned
,
are
these
.
1.
The
occasion
and
necessity
that
there
was
,
that
Christ
should
be
broken
and
given
for
us
,
and
to
us
,
which
was
no
other
but
the
deepest
guilt
of
our
sin
,
&
heaviest
punishment
due
to
it
;
and
the
misery
that
to
us
would
thence
have
followed
.
2.
The
proper
cause
and
reason
of
this
donation
,
which
was
the
infinite
mercy
of
God
towards
us
.
3.
The
manner
in
which
Christ
was
given
for
us
;
which
was
both
in
body
and
soul
to
the
sufferance
of
death
[
though
they
were
the
soul
and
body
of
God
personally
]
that
by
this
his
obedience
we
might
be
both
freed
from
death
,
and
the
consequent
of
its
misery
;
and
made
partakers
of
all
the
blessings
of
grace
,
and
glory
,
and
happiness
,
which
were
in
him
prepared
for
us
;
and
he
had
deserved
to
us
.
4.
The
meanes
by
which
Christ
is
thus
applied
unto
us
,
and
made
ours
;
as
in
this
Sacrament
,
externally
by
the
signes
of
eating
of
bread
,
and
drinking
of
wine
,
and
internally
,
by
the
operation
of
the
Holy
Ghost
,
and
our
faith
stirred
up
by
him
,
to
rely
upon
Christ
for
life
,
and
nourishment
and
growth
unto
life
eternal
,
and
all
the
blessings
aforesaid
.
Doct.
3.
The
second
duty
required
unto
a
right
communicating
,
or
partaking
of
this
Sacrament
,
is
that
we
seriously
examine
or
try
our selves
.
The
object
of
the
former
duty
was
the
Supper
it self
,
instituted
of
God
.
The
object
of
this
is
our selves
,
wherein
by
a
reflex
act
we
behold
and
consider
our selves
,
that
we
may
understand
how
our
disposition
and
condition
agrees
,
or
disagrees
with
the
nature
and
use
of
this
institution
.
And
this
inquiry
should
be
made
with
greatest
care
and
diligence
,
as
the
word
used
for
it
,
doth
sufficiently
express
;
wherein
is
properly
expressed
the
Goldsmiths
pains
in
diligently
trying
of
silver
and
gold
,
that
he
may
know
true
coyne
from
false
.
Reas.
1.
Because
it
would
be
in
vain
to
discerne
the
Lords
body
,
unless
we
discern
aright
also
,
how
our selves
agree
with
,
or
disagree
from
the
Lords
body
,
and
whether
we
have
such
requisites
,
as
necessarily
we
must
,
for
the
saving
participation
of
his
body
.
For
in
the
Sacrament
there
is
a
mutual
relation
between
the
gift
offered
,
and
our
receiving
of
it
;
nor
doth
it
bestead
us
at
all
,
to
know
of
what
sort
,
and
how
precious
the
gift
is
,
unless
we
know
also
that
our selves
are
such
,
as
to
whom
this
gift
doth
belong
.
Reas.
2.
Because
great
is
the
deceit
of
mans
heart
,
whereby
men
use
to
deceive
themselves
,
while
they
think
that
all
is
right
,
although
it
be
nothing
so
.
It
is
needfull
therefore
,
that
we
diligently
examine
our
owne
hearts
,
least
we
be
deceived
with
a
false
faith
,
and
rest
in
a
phancie
and
vain
imagination
instead
thereof
.
Reas.
3.
Because
it
is
not
enough
to
our
comfort
,
that
we
be
sometimes
well
disposed
to
partake
of
these
good
blessings
of
God
,
unless
we
also
discerne
this
disposition
to
be
in
us
.
For
our
comfort
dependeth
not
onely
on
the
presence
,
or
having
of
grace
;
but
also
on
our
inward
feeling
,
and
perceiving
that
we
have
it
:
Which
perceiving
that
we
may
attain
to
,
it
is
needfull
that
we
seriously
examine
our selves
,
and
know
what
is
in
us
.
Use
,
Of
Exhortation
,
that
we
may
have
a
care
of
this
duty
,
and
deal
not
too
gently
with
our selves
,
nor
slightly
;
but
bring
all
to
a
very
punctual
and
rigorous
trial
.
Now
the
special
points
that
we
ought
to
examine
in
our selves
,
are
these
:
1.
Whether
we
have
knowledge
and
understanding
of
the
things
that
belong
to
the
institution
of
the
Supper
;
that
is
,
whether
we
rightly
discerne
the
Lords
body
,
as
hath
been
taught
in
the
precedent
Doctrine
.
2.
Whether
we
have
a
true
acknowledgement
and
repentance
for
our
sins
,
from
the
guilt
whereof
we
would
be
disburthened
;
i.
e.
the
pardon
whereof
we
seek
to
be
sealed
unto
us
in
the
use
of
this
Sacrament
.
3.
Whether
we
have
that
faith
,
whereby
we
flee
onely
to
Christ
,
that
we
may
be
freed
from
〈◊〉
sins
.
4.
Whether
we
be
so
far
in
charity
,
and
love
with
our
Neighbour
,
as
that
we
carry
no
spite
,
hatred
,
malice
,
or
revenge
to
his
person
,
but
can
pray
heartily
for
him
to
God
,
for
his
forgivenesse
(
in
case
he
be
froward
to
convenient
and
fitting
meanes
of
reconciliation
)
as
for
our selves
,
though
we
may
not
outwardly
testify
our
forgivenesse
of
him
in
such
case
,
where
Ecclesiastical
procedure
cannot
be
had
for
fear
of
hardening
him
in
his
sin
,
or
exposing
our selves
and
these
mysteries
to
dirision
;
or
because
some
other
hinderance
will
not
suffer
us
,
as
remote
absence
of
the
parties
,
and
others
the
like
;
and
can
where
occasion
offereth
,
yea
,
are
desirous
to
do
him
really
all
the
good
that
we
can
.
Doct.
4.
The
third
duty
for
right
communicating
,
is
that
we
have
the
disposition
,
that
is
worthy
and
fitting
for
so
great
a
mystery
.
It
is
gathered
from
these
words
;
He
that
eats
or
drinks
unworthily
.
Now
the
worthinesse
that
is
here
required
,
is
not
the
worth
of
quantity
,
or
of
merit
;
but
of
quality
,
or
uprightness
in
the
business
;
and
of
suitableness
,
as
when
St.
Iohn
Baptist
saith
,
Bring
forth
fruits
worthy
of
repentance
;
he
understands
not
fruits
that
deserve
repentance
to
be
given
us
;
but
are
agreeable
to
true
repentance
;
that
is
,
true
fruits
of
true
repentance
,
and
suitable
to
the
nature
of
it
.
Reas.
1.
Because
these
mysteries
cannot
be
unworthily
used
,
but
that
the
grace
of
our
Lord
Jesus
Christ
must
needs
withall
be
unworthily
affronted
,
as
it
were
by
contempt
.
And
hence
it
is
,
that
unworthy
partakers
are
said
to
eat
and
drink
judgement
unto
themselves
;
to
wit
,
from
God's
wrath
,
who
by
this
most
unworthy
ignomony
put
upon
his
Son
,
is
provoked
.
Reas.
2.
Because
no
noble
forme
is
introduced
ordinarily
into
matter
,
nor
fitly
disposed
and
prepared
before
;
so
the
grace
and
comfort
of
this
Sacrament
,
useth
not
to
be
received
but
by
such
,
as
are
suitably
disposed
and
prepared
for
it
;
so
that
who
so
comes
unworthily
,
doth
of
necessity
go
unfruitful
from
this
Sacrament
,
as
to
any
solid
fruits
thereof
.
Reas.
3.
Because
unfitness
and
unpreparation
makes
this
most
holy
Ordinance
become
an
occasion
unto
many
of
greater
hardening
in
their
sinnes
.
For
as
the
preaching
of
the
Gospell
is
to
some
a
savour
of
death
unto
death
,
not
of
its
owne
nature
,
but
by
their
perverse
dispositions
;
so
also
this
Sacrament
unto
unworthy
communicants
,
is
not
the
cup
of
blessing
,
but
occasion
of
a
curse
.
Now
the
specialties
that
are
required
unto
this
disposition
,
are
these
:
1.
A
right
and
pure
intention
,
whereby
we
look
at
all
and
onely
such
ends
in
partaking
of
the
Supper
,
as
God
looked
at
,
in
the
appointing
of
it
,
and
giving
of
it
to
us
.
2.
A
good
conscience
,
whereby
we
have
a
sure
and
firm
purpose
and
resolution
of
obeying
God
in
all
things
,
commanded
by
him
;
and
of
shunning
all
sins
,
in
obedience
unto
him
.
3.
An
awfull
reverence
flowing
from
the
right
discerning
of
the
Lords
body
.
4.
Humility
,
which
flows
from
a
right
examination
of
our selves
,
whereby
we
cannot
but
perceive
our
owne
unworthinesse
.
5.
A
great
desire
to
the
spiritual
good
things
,
which
are
offered
us
in
this
Sacrament
.
6.
Thankfulnesse
to
God
for
the
goods
bestowed
and
imparted
to
us
.
7.
Charity
towards
our
brethren
,
who
are
together
with
us
partakers
of
these
blessings
in
Christ
;
as
in
the
former
Doctrine
were
further
declared
.
Doct.
5.
Whoso
neglect
openly
these
duties
,
are
not
to
be
admitted
unto
the
Lord's
Supper
.
The
one
and
thirtieth
Lords
day
.
Mat.
16.
19.
And
I
will
give
unto
thee
the
keyes
of
the
Kingdome
of
Heaven
:
And
whatsoever
thou
shalt
bind
on
earth
,
shall
be
bound
in
Heaven
:
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
Heaven
.
IN
these
words
is
contained
an
explication
of
that
promise
,
which
Christ
in
the
last
preceding
verse
had
made
to
Peter
,
of
building
his
Church
upon
the
Rock
,
and
of
the
strength
of
that
building
,
which
the
gates
or
power
of
Hell
should
not
overcome
.
Now
the
building
of
his
Church
is
signified
by
the
instrumental
cause
thereof
;
that
is
,
the
Ministry
of
the
Gospell
.
The
strength
or
firmness
of
this
building
is
shewn
in
the
firmness
it
hath
from
Heaven
,
which
is
its
principal
cause
.
And
the
building
of
the
Church
by
the
Ministry
is
Metaphorically
explained
,
by
the
keyes
of
the
Kingdome
of
Heaven
,
because
the
giving
of
the
keyes
to
bear
,
is
the
signe
of
power
given
over
that
House
,
or
Town
unto
which
they
belong
;
therefore
Christ
most
fitly
designed
the
power
of
the
Ministry
,
in
such
things
as
belong
unto
the
Kingdome
of
Heaven
by
this
simile
.
The
confirmation
or
strength
of
this
Heavenly
building
is
explained
from
things
compared
in
likeness
;
to
wit
,
between
the
administration
of
men
about
these
keys
;
and
the
approbation
thereof
,
and
ratification
by
God
.
This
parity
or
likeness
is
explained
in
two
parts
,
according
to
the
two
uses
that
keys
use
to
serve
for
,
of
〈◊〉
and
binding
;
and
of
opening
and
loosing
.
Doct.
1.
Christ
appointed
in
his
Church
a
certain
order
●…r
rank
of
Ministers
,
for
the
building
of
her
up
,
and
keeping
●…er
in
repair
or
strength
.
He
appointed
a
Ministry
,
not
a
Magistry
,
mastership
or
Lordly
power
;
because
he
ordained
not
that
any
in
the
Church
should
do
any
thing
from
or
of
his
owne
authority
,
or
according
to
his
owne
pleasure
;
but
onely
from
and
by
the
authority
of
Christ
himself
,
who
is
the
only
King
,
Lord
,
and
Law-giver
in
his
Church
.
He
appointed
a
certain
order
.
Reas.
1.
Because
God
is
the
God
of
order
,
and
not
of
confusion
,
which
ought
to
be
far
from
his
House
.
Reas.
2.
Because
no
other
but
the
Lord
of
the
Church
had
power
to
ordain
any
such
thing
;
or
make
it
effectual
for
its
ends
.
Reas.
3.
Because
thus
it
became
Christ
to
shew
himself
faithfull
in
the
House
of
God
,
as
Moses
was
,
Heb
3.
He
appointed
this
order
for
the
building
of
his
Church
,
or
keeping
her
in
repair
,
or
strengthening
of
her
.
Reas.
1.
Because
he
would
deal
with
men
in
a
man-like
and
moral
manner
,
as
was
suitable
to
their
nature
.
And
this
servantship
or
Ministry
is
a
moral
meanes
of
building
up
and
confirming
the
faithfull
.
Reas.
2.
Because
believers
imperfections
and
diverse
tentations
,
require
such
means
,
whereby
they
may
be
established
and
ordained
in
the
faith
.
Reas.
3.
Because
he
would
so
put
forth
his
powerfull
working
by
such
earthen
vessels
,
and
weak
meanes
,
for
the
greater
praise
end
illustration
of
his
grace
.
Use
,
Of
Information
,
that
we
understand
how
to
esteem
the
Ministry
of
the
Gospell
;
to
wit
,
as
a
most
holy
and
saving
Ordinance
of
Christ
ought
to
be
esteemed
.
Doct.
2.
To
this
Ministry
is
adjoyned
a
ministerial
,
or
servant-like
power
,
in
things
that
belong
to
the
Kingdome
of
Heaven
.
This
is
collected
from
giving
of
the
keyes
.
For
although
by
a
key
is
sometimes
designed
supreme
,
or
Lordlike
power
and
command
,
as
Rev.
1.
18.
yet
sometimes
also
a
Ministerial
power
onely
,
as
Isa.
22.
22.
And
that
it
is
so
understood
here
is
clear
,
in
that
Christ
alone
is
King
of
his
Church
,
and
commander
,
endowed
with
supreme
power
.
And
by
this
he
is
distinguished
from
the
Apostles
themselves
,
Mat.
18.
19
,
20.
as
also
by
this
,
that
the
Apostles
every
where
profess
themselves
the
Ministers
of
Christ
.
Reas.
1.
Because
every
order
,
rank
,
or
degree
instituted
of
God
,
hath
some
suitable
power
adjoyned
to
it
.
As
therefore
a
commanding
or
an
imperial
power
is
adjoyned
unto
Empire
or
the
State
;
so
a
ministerial
power
is
adjoyned
unto
Ministers
.
Reas.
2.
Because
the
building
and
keeping
in
repair
,
and
strengthening
and
advancing
the
Church
,
in
which
the
end
of
this
Ministry
consists
,
cannot
be
procured
by
men
,
but
by
such
a
power
.
Reas.
3.
Because
the
Kingdome
of
Heaven
is
of
that
nature
,
that
it
can
be
sub●…ect
to
no
imperial
or
commanding
power
of
sinfull
man
,
but
to
him
onely
that
is
infallible
,
and
imperable
,
God
and
man
,
Christ
Jesus
;
and
to
a
Ministerial
or
servant-like
power
of
sinfull
men
only
.
Use
1.
Of
Refutation
,
against
Papists
,
who
give
an
imperial
and
commanding
power
to
Peter
,
and
to
the
Popes
of
Rome
:
which
also
they
would
fain
pick
out
of
this
place
.
But
the
power
here
spoken
of
,
is
equally
given
,
or
joyned
to
all
the
Ministers
of
the
Word
,
and
not
to
Peter
alone
,
as
they
would
have
it
.
For
,
1.
Peter
here
represented
the
persons
of
all
the
Apostles
,
and
of
all
Ministers
of
the
Word
,
their
successors
;
and
in
some
kinde
of
the
whole
Church
.
For
as
Christ
thus
proposed
the
question
to
them
all
,
and
had
the
answer
given
by
Peter
by
the
approbation
and
consent
of
them
all
,
as
that
to
which
they
adhered
,
and
allowed
as
well
as
he
,
and
therefore
might
be
said
to
have
been
made
in
the
name
of
all
,
he
being
the
senior
,
and
so
often
the
speaker
for
all
;
so
also
in
this
promise
instead
of
them
all
,
Christ
directs
his
speech
to
Peter
.
2.
This
same
power
is
solemnly
given
unto
all
the
Apostles
,
and
to
their
successors
,
Ioh.
20.
23.
3.
Unto
every
true
Church
this
power
is
in
some
kind
extended
.
Use
2.
Of
Direction
as
well
of
Ministers
,
that
they
attempt
nothing
but
from
the
command
of
Christ
,
as
his
Ministers
;
as
of
others
,
that
they
so
look
at
Ministers
,
as
they
keep
not
still
their
eye
upon
their
persons
,
and
look
no
further
;
but
that
they
lift
up
their
eyes
to
Christ
,
whose
Ministers
they
are
,
and
love
and
honour
them
for
his
sake
,
and
the
imployment
he
hath
laid
upon
them
,
wherein
,
and
as
far
as
they
carry
themselves
sutably
to
both
.
Doct.
3.
This
power
is
properly
exercised
in
binding
and
loosing
,
or
in
shutting
and
opening
;
that
is
,
in
retaining
,
or
remitting
of
sins
.
Reas.
1.
Because
the
whole
consolation
and
edification
of
the
Church
chiefly
consists
in
the
remission
of
sins
given
and
granted
unto
believers
,
which
is
also
set
out
and
illustrated
by
retaining
of
sins
,
or
denial
of
remission
,
which
is
denounced
to
unbelievers
in
the
Church
.
Reas
▪
2.
Because
all
other
duties
that
belong
unto
the
Ministry
depend
on
these
,
and
may
conveniently
be
reduced
into
them
,
either
as
meanes
,
effects
,
adjuncts
,
and
the
like
.
Reas.
3.
Because
in
these
the
excellency
and
worth
of
the
Ministry
of
the
Gospell
do
singularly
appear
;
because
that
chief
work
of
forgiving
sins
,
which
properly
and
absolutely
agreeth
onely
to
God
,
is
in
some
sort
communicated
to
the
Ministers
of
Christ
,
or
made
common
to
them
with
God
;
to
wit
,
because
the
denunciation
,
testification
,
declaration
,
and
certification
of
forgiveness
of
sins
,
belongs
unto
the
Ministers
of
Christ
,
by
their
office
;
and
that
in
two
wayes
;
to
wit
,
either
in
the
preaching
of
the
Word
,
or
in
the
exercise
of
Discipline
.
Use
1.
Of
Information
,
about
the
excellency
and
worth
of
the
Ministry
of
the
Gospell
,
that
it
may
not
be
disgraced
by
Ministers
themselves
,
nor
condemned
,
or
spoken
against
by
others
.
Use
2.
Of
Comfort
to
believers
,
because
the
whole
Ministry
of
the
Gospell
labours
for
this
,
that
believers
may
be
ascertained
of
the
forgiveness
of
their
sins
.
The
thirty
third
Lords
day
.
Ephes.
4.
20
,
21
,
22.
Verse
20
But
ye
have
not
so
learned
Christ
:
21
If
so
be
that
ye
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Iesus
.
22.
That
ye
put
off
concerning
the
former
conversation
the
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
:
THe
Apostle
is
here
taken
up
in
that
most
weighty
exhoration
,
whereby
he
began
at
the
entry
of
this
Chapter
to
stirre
up
Christians
to
that
conversation
,
which
agreeth
unto
their
calling
unto
Christianity
.
And
this
exhortation
he
began
verse
17.
to
illustrate
from
a
comparison
of
unlike
things
.
And
the
parties
that
are
compared
,
are
Christians
,
and
other
people
:
The
quality
wherein
they
are
compared
,
is
their
manner
and
way
of
living
.
The
unlikeness
in
this
quality
,
is
either
in
the
principles
and
causes
of
living
,
or
in
their
effects
.
As
to
their
principles
,
Heathens
are
said
to
have
all
their
faculties
corrupted
;
and
as
to
the
faith
,
all
their
actions
and
motions
are
deformed
.
On
the
contrary
,
all
the
faculties
of
a
Christian
are
renewed
,
and
the
motions
of
them
holy
and
honest
.
The
reddition
or
second
part
of
this
comparison
,
which
belongs
to
Christians
,
is
contained
in
these
five
verses
,
wherein
the
unlike
condition
of
Christians
and
unbelievers
is
explained
:
1.
From
its
external
cause
,
which
is
the
Doctrine
and
Discipline
of
the
Gospell
,
verses
20
,
21.
2.
From
the
internal
causes
,
which
is
conversion
and
sanctification
.
This
again
consists
of
two
parts
:
1.
The
mortification
and
laying
off
of
the
old
man
.
2.
It
s
vivification
and
putting
on
of
the
new
man
;
that
is
,
renovation
of
the
whole
man
,
each
part
is
illustrated
by
its
description
,
which
are
from
their
effects
.
The
effects
of
the
old
man
are
corruptions
and
errours
,
verse
22.
Of
the
new
man
,
righteousness
and
holiness
,
v.
23
,
24.
Doct.
1.
There
is
a
great
unlikenesse
of
condition
and
life
between
men
regenerated
and
unregenerated
.
This
is
gathered
from
the
scope
of
the
Text
,
and
these
words
;
the
old
man
,
and
the
new
man
,
as
if
a
man
were
not
the
same
man
after
regeneration
,
that
he
was
before
.
Hither
belong
all
these
comparisons
which
through
most
of
the
Proverbs
of
Solomon
are
made
between
the
godly
and
ungodly
.
It
is
pointed
at
also
every
where
in
the
New
Testament
,
and
also
in
the
Old
,
by
the
difference
between
light
and
darknesse
,
and
between
a
quick
man
and
a
dead
,
and
between
one
that
being
defiled
with
all
sort
of
uncleannesse
,
like
the
Sow
that
wallowes
in
the
mire
,
and
one
that
is
washed
and
cleansed
.
Reas.
1.
Because
they
have
a
diverse
nature
;
believers
being
made
partakers
of
the
divine
nature
,
2
Pet.
1.
4.
and
unbelievers
are
scarcely
to
be
said
to
have
a
mans
nature
in
a
moral
consideration
.
Hither
belongs
it
,
that
the
Apostle
every
where
teacheth
that
believers
are
led
and
governed
by
the
Spirit
of
God
,
to
walk
thereafter
;
and
that
unbelievers
are
led
by
their
own
flesh
.
Reas.
2.
Because
as
the
internal
principle
of
operations
is
quite
unlike
;
so
also
the
outward
rule
of
all
their
conversation
is
quite
contrary
;
the
regenerate
ordering
his
whole
life
after
the
will
of
God
revealed
in
his
Word
;
the
unregenerate
after
his
owne
suggestions
,
and
corrupt
imaginations
,
or
worldly
opinions
.
Reas.
3.
Because
the
end
to
which
they
tend
,
is
unlike
and
contrary
;
the
regenerate
breathing
after
God
and
Heaven
,
as
he
is
called
to
the
hope
of
eternal
life
;
the
unregenerate
seeking
himself
,
and
this
present
world
.
Hither
belongs
it
,
that
the
unregenerate
are
said
to
be
of
this
world
;
but
the
regenerate
Citizens
of
Heaven
it self
,
Phil.
3.
20.
and
often
elswhere
.
Use
1.
Of
Reproof
.
of
such
as
will
be
thought
,
and
think
themselves
perhaps
true
believers
and
regenerate
,
when
yet
in
their
whole
conversation
scarce
any
thing
can
be
marked
,
which
is
not
common
to
them
,
and
unregenerate
persons
.
Use
2.
Of
Comfort
,
for
the
godly
,
that
lead
a
life
worthy
of
Christian
profession
,
but
are
sometimes
from
infirmity
troubled
,
because
most
with
whom
they
live
,
or
have
to
do
,
become
strange
to
them
;
and
make
it
plain
that
they
are
offended
some
way
with
the
strictnesse
of
their
conversation
;
which
offence
ariseth
properly
from
this
unlikenesse
of
conversation
,
whereby
the
corrupt
walking
of
others
according
to
the
fashions
of
the
world
,
are
tacitly
reproved
,
Ephes.
5.
Now
this
unlikenesse
ought
to
be
our
greatest
comfort
,
as
it
is
a
sign
of
our
regeration
.
Use
3.
Of
Exhortation
,
that
by
change
of
our
life
and
conversation
,
we
may
more
and
more
study
to
shew
unto
others
,
and
confirme
unto
our selves
this
grace
of
our
regeneration
,
whereunto
we
are
called
in
Christ
.
Doct.
2.
Th●…
cause
of
this
unlikenesse
of
regenerate
from
unregen●…rate
,
is
the
Doctrine
of
the
Gospell
.
It
is
in
the
Text
clear
enough
.
Reas.
1.
Because
the
Doctrine
of
the
Gospell
teacheth
us
to
deny
all
ungodlinesse
,
and
worldlinesse
,
and
to
live
holily
,
〈◊〉
.
2.
12.
Reas.
2.
Because
the
mighty
and
powerfull
operation
of
the
Holy
Spirit
is
present
with
the
preaching
of
the
Gospell
,
for
producing
this
change
in
man
;
for
which
cause
it
is
called
the
Ministry
of
the
Spirit
,
and
the
Law
of
the
Spirit
of
life
,
and
the
Arme
of
God
.
Reas.
3.
Because
the
proper
power
of
faith
is
to
cleanse
the
hearts
of
those
that
it
is
in
,
Act●…
5.
9.
and
to
make
us
from
our
hearts
to
harken
to
the
Doctrine
unto
which
we
were
delivered
,
R●…m
6.
17.
Use
,
Of
Admonition
.
that
we
beware
least
by
hearing
in
vain
the
preaching
of
the
Gospell
,
without
this
fruit
of
conversion
and
change
of
life
,
we
perniciously
deceive
our selves
.
Doct.
3.
One
part
of
this
conversion
made
by
the
Gospell
,
is
mortification
of
all
our
corrupt
dispositions
and
customes
.
It
is
gathered
from
verse
22.
where
by
the
old
man
,
all
the
corrupt
dispositions
are
understood
,
because
they
possessing
all
the
parts
and
faculties
of
the
man
from
our
birth
,
and
that
with
dominion
and
power
over
us
to
keep
us
still
under
them
,
do
therefore
carry
the
name
of
the
old
man
iustly
,
and
that
for
these
reasons
.
1.
Because
they
thus
possessed
us
from
the
beginning
of
our
conception
.
2.
Because
they
ought
by
Christians
to
be
esteemed
as
things
old
,
and
useless
,
and
to
be
put
off
,
and
laid
away
:
And
that
,
Reas.
1.
Because
the
end
of
Christ's
death
,
and
the
Gospell
it self
,
is
to
dissolve
the
workes
of
the
Devill
,
●…oh.
3.
8.
And
these
inordinate
dispositions
and
customes
are
amongst
the
first
and
chief
works
of
the
Devill
.
Reas.
2
▪
Because
by
these
we
were
separated
from
God
;
and
the
Gospell
calls
us
and
drawes
us
to
God
again
;
and
therefore
to
lay
these
aside
.
Reas.
3.
Because
life
and
obedience
cannot
have
place
in
such
,
as
these
lusts
and
customes
have
power
in
;
and
the
Gospell
calls
us
to
a
spiritual
life
,
and
a
new
obedience
.
Use
1.
Of
R●…proof
▪
of
such
,
as
would
have
themselves
thought
regenerate
,
when
yet
they
are
the
servants
of
such
carnal
lusts
.
Use
2.
Of
Exhortation
,
that
we
manfully
set
our selves
not
onely
to
repress
such
lusts
,
but
quite
also
to
root
them
out
.
Now
the
old
man
is
mortified
,
1.
By
that
firme
and
constant
purpose
of
changing
our
life
,
which
is
effectually
begun
in
our
first
repentance
,
and
dayly
ought
to
be
renewed
,
and
extended
to
all
new
emergencies
.
2.
By
the
vertue
of
Christ's
death
applied
to
us
by
faith
,
whence
our
old
man
is
said
to
be
crucified
with
Christ
;
and
it
may
be
rightly
added
,
with
the
same
nailes
,
that
Christ
was
crucified
with
.
For
Christ
was
fastned
unto
the
Cross
,
partly
because
of
the
guilt
of
our
sins
;
partly
out
of
the
love
of
the
Father
to
us
,
that
we
might
be
saved
:
partly
out
of
Christ's
▪
owne
love
to
us
,
whereby
he
was
willing
to
lay
down
his
life
for
us
.
And
by
the
earnest
meditation
of
these
things
,
the
power
of
sin
is
most
diminished
in
us
.
3.
By
the
power
of
the
Holy
Spirit
,
to
whom
we
ough●…
to
give
up
our selves
,
in
the
use
of
all
the
meanes
ordained
of
God
,
whereby
he
useth
to
put
forth
his
powerfull
working
.
Doct.
4.
The
other
part
of
this
conversion
,
is
vivification
,
or
renewing
of
the
inward
man
.
By
the
inward
,
new
,
or
renewed
man
,
are
understood
the
new
dispositions
,
that
are
agreeable
unto
the
will
of
God
:
They
are
called
the
man
,
as
these
other
dispositions
were
,
because
they
should
be
diffused
over
the
whole
man
,
as
they
were
.
And
they
are
called
the
new
man
partly
in
respect
to
order
,
because
they
follow
the
other
;
partly
in
respect
of
their
excellency
,
because
they
are
so
much
better
than
the
other
,
as
new
things
are
to
old
,
out-worn
,
and
decayed
things
;
in
which
respect
,
many
things
of
greater
excellency
than
others
are
called
new
,
in
comparison
to
the
other
.
And
this
new
man
is
said
both
to
be
repaired
,
and
to
be
put
on
,
because
as
these
inward
dispositions
in
the
spirit
of
our
minde
are
acquired
,
they
are
the
renewing
of
the
man
,
and
the
innerman
,
verse
23.
and
the
same
is
said
to
be
put
on
as
a
garment
,
as
both
outwardly
and
inwardly
it
hath
full
hold
of
us
,
and
wrappes
us
wholly
up
in
it self
,
so
that
it
containes
not
oney
imputed
righteousnesse
,
but
together
also
that
of
inherence
,
which
consists
in
the
actions
of
a
new
obedience
.
Reas.
1.
This
new
man
must
be
put
on
,
because
it
is
according
to
God
,
or
the
image
of
God
,
as
it
is
in
the
Text.
For
it
is
our
duty
in
our
whole
life
to
live
unto
God
,
and
to
aspire
to
be
like
to
the
image
of
God
,
according
to
which
we
were
created
,
and
whereunto
we
are
now
again
called
.
Reas.
2.
Because
in
this
new
man
,
or
in
this
image
of
God
our
spiritual
perfection
consisteth
,
and
so
are
almost
the
chief
parts
of
our
glorification
.
Reas.
3.
Because
as
by
this
image
we
please
God
,
who
delighteth
in
his
owne
image
;
so
by
the
same
alone
we
are
made
fit
,
and
apt
to
glorifie
God
as
we
ought
.
Reas.
4.
Because
we
cannot
be
freed
from
the
corruption
and
perversenesse
of
the
old
man
,
but
by
vertue
of
this
new
man
,
as
darkness
is
not
removed
out
of
this
or
that
place
but
by
letting
in
of
light
.
Use
,
That
with
all
care
and
by
all
means
sanctified
of
God
for
this
end
,
we
may
more
and
more
labour
to
put
on
this
new
man
.
Now
he
is
put
on
.
1.
By
virue
of
that
effectual
desire
&
purpose
we
have
to
please
God
in
our
first
repentance
.
2.
By
vertue
of
Christ's
resurection
applied
to
us
by
faith
.
3.
By
vertue
of
the
Holy
Spirit
given
us
in
the
word
of
Christ
,
and
in
his
Sacraments
.
Doct.
5.
The
old
man
brings
us
errours
and
coruptions
;
and
the
new
man
brings
forth
righteousnesse
and
true
holinesse
,
verses
22
,
23.
The
old
man
corrupts
1.
The
understanding
with
all
secret
errours
.
2.
The
other
faculties
,
by
all
sorts
of
lusts
and
concupiscences
.
3.
The
life
and
conversation
,
by
all
sort
of
misleadings
from
the
right
way
.
In
all
these
there
is
corruption
properly
so
called
,
because
there
is
want
of
such
a
life
and
perfection
,
as
should
not
be
wanting
;
and
a
perturbation
of
that
order
that
belongs
to
the
state
of
perfection
.
Now
that
the
new
man
produceth
the
workes
of
righteousnesse
and
holinesse
,
appears
by
these
reasons
.
Reas.
1.
Because
he
observes
the
rule
of
righteousnesse
,
which
is
the
Law
of
God
.
Reas.
2.
Because
he
belongs
to
our
spiritual
perfection
,
wherein
we
resemble
the
divine
nature
,
according
to
our
proportion
which
is
our
holinesse
.
Reas.
3.
Because
he
brings
alwayes
forth
kindly
fruits
,
or
like
unto
himself
,
seeking
both
his
owne
conservation
and
improvement
from
the
common
conspiration
of
all
our
inclinations
.
Use
,
Of
Exhortation
,
that
with
the
same
care
and
zeal
we
may
labour
for
the
mortification
of
the
old
man
and
vivification
of
the
new
,
wherewith
we
desire
to
shun
corruption
and
death
,
and
to
attaine
unto
an
holy
and
blessed
perfection
.
The
thirty
fourth
Lords
day
.
Exod.
20.
1
,
2
,
3.
Ver.
1
And
God
spake
all
these
words
,
saying
,
2
I
am
the
LORD
thy
God
,
which
brought
thee
out
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
.
3
Thou
shalt
have
no
other
gods
before
me
.
IN
these
words
are
contained
the
preface
of
the
Moral
Law
,
and
the
first
precept
thereof
.
In
the
preface
is
contained
the
definition
,
division
,
and
confirmation
of
the
Law
:
The
difinition
is
pointed
at
by
circumstances
,
which
are
as
it
were
the
specificative
or
differencing
notions
of
it
,
whereby
this
Law
is
distinguished
from
all
others
:
Whereof
the
1.
is
,
that
God
himself
spoke
it
,
or
immediately
by
himself
pronounced
the
words
of
this
Law
.
2.
That
then
he
spoke
it
;
that
is
,
after
such
a
singular
preparation
of
the
people
,
as
never
was
used
in
the
giving
of
any
other
Law
.
The
division
of
it
is
contained
in
these
words
;
that
God
is
said
to
have
spoken
all
the
words
of
it
;
that
is
,
of
both
the
Tables
,
or
all
the
t●…n
words
;
where
respect
to
the
whole
,
and
to
its
parts
is
plainly
pointed
at
.
The
confirmation
,
or
perswasion
used
to
confirm
it
,
is
verse
2.
where
a
most
strong
argument
is
brought
to
induce
to
obedience
suitable
to
this
Law
;
and
it
is
twofold
,
1.
In
general
from
the
Covenant
;
I
am
thy
God
.
2.
From
a
special
benefit
bestowed
upon
them
by
vertue
of
that
Covenant
.
The
first
precept
it self
,
is
verse
3.
whereby
is
injoyned
us
,
that
we
have
Iehovah
for
our
God
;
or
Iehovah
alone
:
So
that
in
it
two
points
are
together
injoyned
us
.
1.
That
we
acknowledge
Jehovah
to
be
the
true
God
,
and
none
else
.
2.
That
with
all
religious
honour
and
worship
,
we
worship
him
,
and
that
with
all
our
heart
,
&c.
For
that
is
to
have
Jehovah
for
our
God
;
and
not
to
be
understood
speculatively
onely
,
but
practically
,
effectively
,
and
really
.
Doct
1.
This
Law
of
God
contained
in
the
decalogue
,
or
ten
words
(
that
is
brief
sentences
)
is
the
most
perfect
rule
for
directing
of
the
life
of
man
.
This
is
gathered
from
the
definition
,
which
we
said
;
before
was
pointed
out
in
two
circumstances
;
because
it
hath
not
onely
God
for
its
author
,
but
is
also
given
with
singular
majesty
in
the
perfectest
manner
,
as
after
extraordinary
preparation
:
That
we
may
understand
all
perfection
that
can
be
desired
in
any
Law
,
is
to
be
found
in
this
.
Reas.
1.
Because
it
prescribes
all
the
duties
of
man
,
whether
they
look
at
God
himself
directly
,
as
in
the
first
Table
;
or
our
neighbour
,
as
in
the
second
.
Reas.
2.
Because
in
all
those
duties
,
it
not
onely
requires
the
workes
themselves
,
but
also
the
most
perfect
way
of
working
them
;
to
wit
,
that
they
come
from
the
whole
heart
,
and
from
the
bottome
of
the
heart
;
that
is
,
from
the
intire
strength
of
the
whole
man
,
and
with
perfect
purity
and
sincerity
;
and
that
they
be
directed
to
the
glory
of
God
.
Reas.
3.
Because
it
containes
in
it self
a
delineation
or
draught
of
that
perfection
,
whereunto
man
in
his
first
or
innocent
nature
was
created
,
according
to
the
image
of
God
.
And
therefore
also
it
is
called
the
Law
of
Nature
,
because
that
rule
of
life
,
which
was
written
in
the
heart
of
man
,
according
to
its
primitive
and
pure
nature
,
is
in
this
Law
explained
.
Reas.
4
Because
it
belongs
not
onely
to
one
Nation
,
as
the
Judicial
Law
did
;
nor
unto
some
certain
time
onely
,
as
the
Ceremonial
Law
did
;
but
it
is
the
Common-Law
of
all
Nations
,
Times
,
and
Persons
.
Use
1.
Of
Information
,
that
we
esteem
this
Law
of
God
as
we
ought
;
that
is
,
that
we
think
no
otherwayes
of
it
,
than
as
of
the
will
of
God
omnipotent
,
and
as
of
that
will
of
his
,
which
most
intimately
belongs
to
us
,
as
the
onely
rule
of
our
life
;
and
as
of
such
a
rule
,
as
hath
no
defect
,
but
is
both
perfect
in
it self
,
and
requires
all
perfection
in
us
.
Use
2.
Of
Admoni●…ion
,
that
with
all
reverence
we
give
heed
unto
this
Law
,
and
beware
of
all
neglect
and
contempt
of
it
,
as
we
would
shun
death
.
Doct.
2.
The
Moral
Law
is
divided
into
diverse
words
,
or
precepts
.
It
is
gathered
from
this
,
in
that
God
is
said
to
have
spoken
all
these
words
.
They
are
called
words
,
because
they
are
short
;
and
as
it
were
spoken
summarily
,
or
in
one
word
.
The
chief
division
of
them
is
into
two
Tables
;
the
next
into
ten
Precepts
,
or
Commands
.
Reas.
1.
That
we
might
the
more
easily
understand
the
will
of
God
,
by
parts
delivered
;
which
wholly
together
,
and
at
once
declared
as
it
were
in
heaps
,
we
could
not
so
well
understand
.
For
the
parts
in
a
distribution
,
or
division
,
make
much
for
the
declaration
and
illustration
of
any
whole
.
Reas.
2.
That
by
this
meanes
our
memory
may
be
helped
;
because
naturally
our
memory
is
strengthened
from
the
order
of
the
parts
amongst
themselves
.
Reas.
3.
That
in
every
part
and
act
of
our
conversation
,
we
may
have
light
of
singular
direction
,
from
some
part
of
this
Law
.
Use
,
Of
Admonition
,
that
we
neglect
nor
contemne
no
word
of
this
Law
;
because
they
are
all
parts
of
one
and
the
same
Law
,
and
have
the
same
sanction
of
authority
;
so
that
who
so
stumbles
against
any
one
,
is
guilty
of
them
all
,
Iam.
2.
10.
Doct.
3.
Whatsoever
is
commanded
in
any
part
of
the
Law
,
we
are
bound
for
may
causes
to
perform
the
same
to
God
.
This
is
gathered
from
that
confirmation
of
the
Law
;
I
am
Iehovah
,
&c.
Reas.
1.
Because
God
commands
us
nothing
,
he
may
not
with
very
good
right
require
from
us
,
as
well
by
reason
of
his
absolute
power
and
dominion
,
as
of
our
dependance
on
him
,
by
which
we
require
to
be
supplied
and
upheld
by
him
in
all
things
.
Reas.
2.
Because
he
requires
nothing
from
us
,
the
observance
whereof
he
did
not
deserve
at
〈◊〉
hands
before
,
as
well
by
spiritual
benefits
and
blessings
,
as
temporal
and
bodily
,
in
regard
whereof
,
out
of
thankfulness
we
owe
him
all
obedience
,
as
is
plain
in
the
Text
;
I
brought
thee
out
of
the
Land
,
&c.
Reas.
3.
Because
God
is
ready
to
reward
our
obedience
most
abundantly
in
every
point
.
Use
,
Of
Direction
,
that
by
often
meditation
of
the
manifold
obligations
,
whereby
we
are
bound
to
performe
our
obedience
to
God
,
we
may
more
and
more
stir
up
our
mindes
to
a
care
of
observing
him
in
all
things
.
Doct.
4.
Every
command
of
the
Law
,
requires
the
whole
obedience
of
the
whole
man
.
That
is
,
as
well
inward
as
outward
;
of
the
heart
,
as
of
the
mouth
,
and
hand
or
worke
:
Thou
shalt
have
no
other
,
&c.
Make
not
unto
●…hy
self
&c.
Are
formes
of
speaking
,
whereby
formally
such
an
universal
obedience
is
required
.
Reas.
1.
Because
God
the
giver
of
this
Law
,
ought
to
be
glorified
with
obedience
of
the
whole
man
,
as
well
of
soule
as
of
body
,
and
of
both
these
parts
of
man
.
Reas.
2.
Because
this
is
the
excellent
perfection
of
the
Law
of
God
,
whereby
it
goes
beyond
all
humane
Lawes
,
in
that
it
subjects
unto
it self
the
heart
,
and
the
reines
,
and
the
most
inward
retirement
of
of
men
,
as
God
himself
alone
,
who
is
the
author
of
this
Law
,
knowes
what
is
in
man
.
Reas.
3.
Because
this
Law
is
the
rule
of
spiritual
life
,
and
so
ought
to
peirce
even
to
our
spirits
themselves
.
Use
1.
Of
Information
,
that
for
the
right
understanding
of
this
Law
,
we
look
not
onely
to
such
things
,
or
think
that
they
onely
are
contained
under
the
Law
,
as
in
express
words
are
there
contained
;
but
all
such
things
also
,
as
belongs
to
such
an
head
of
obedience
,
whether
they
be
outward
or
inward
.
For
in
every
command
,
as
is
certain
by
the
summe
of
entire
and
whole
obedience
,
the
words
are
to
be
taken
not
according
to
the
bare
letter
,
but
in
a
modification
of
diverse
tropes
,
or
borrowed
sorts
of
speaking
,
as
agree
to
the
perfection
of
such
a
Law
of
nature
.
The
trope
of
Synecdoche
that
puts
the
special
for
the
general
to
be
understood
by
it
,
is
here
frequent
;
as
when
abstinence
from
some
one
vice
by
name
,
is
put
for
the
whole
obedience
,
whereby
we
not
onely
abstain
from
all
faults
of
that
kind
;
but
also
are
bound
to
the
performance
of
the
contrary
affirmative
good
;
and
when
some
action
is
put
for
all
of
its
kind
and
of
affinity
of
nature
with
it
.
The
trope
also
of
Me●…onymie
is
every
where
in
these
commands
,
whereby
all
the
adjuncts
are
understood
under
the
name
of
their
objects
;
the
effects
in
their
causes
,
and
contrarily
;
with
which
is
complicated
the
trope
of
Metaphor
some
way
;
so
as
all
the
decalogue
is
Metaleptick
,
or
to
be
understood
by
Transsumption
.
And
these
rules
must
of
necessity
be
understood
in
the
explication
of
every
precept
,
as
our
Saviour's
exposition
of
them
,
and
other
Scriptures
make
clear
.
Use
2.
Of
Admonition
,
that
we
rest
not
,
nor
please
our selves
in
obedience
of
any
sort
done
to
the
Law
;
but
that
we
may
aspire
to
the
entire
and
perfect
observance
of
it
,
and
ever
acknowledge
just
matter
of
our
humbling
in
this
,
that
we
are
so
farre
from
that
perfection
,
that
it
requires
.
Doct.
5.
The
first
and
greatest
command
is
that
,
which
containes
our
duty
to
God
.
Hence
is
it
that
it
is
both
put
in
the
first
place
,
and
hath
also
the
expresse
testimony
of
Christ
,
Mat.
22.
28.
Reas.
1.
Because
God
himself
being
the
object
of
this
duty
,
from
him
a
sort
of
noblenesse
and
dignity
is
derived
unto
the
duty
it self
.
Reas.
2.
Because
more
and
greater
things
are
contained
in
our
duty
to
God
,
than
either
can
or
may
be
used
in
duties
to
man
;
as
is
clear
by
that
form
,
With
●…he
whole
minde
,
and
the
whole
heart
,
&c.
Reas.
3.
Because
this
duty
is
the
foundation
and
principle
of
all
others
,
in
as
much
as
in
God
,
and
for
God
onely
,
we
ought
to
perform
all
other
duties
;
and
so
the
duties
of
the
second
Table
are
thus
virtually
contained
in
the
first
Commandment
.
Use
Is
of
Direction
,
that
our
first
and
chief
care
may
be
taken
up
in
those
duties
,
that
belong
to
God
.
Doct.
6.
The
principall
duty
to
God
is
,
that
we
have
him
onely
for
our
God
.
And
to
have
God
for
our
God
,
is
in
general
to
give
God
that
honour
,
which
is
due
unto
his
excellent
Majesty
:
And
to
this
are
required
.
1.
That
we
seek
the
true
knowledge
of
him
,
with
all
care
,
as
he
hath
revealed
himself
in
his
word
;
because
we
cannot
honour
him
rightly
,
whose
nature
and
will
we
are
ignorant
of
:
Iohn
4.
12.
Rom.
10
14.
2.
That
from
a
most
humble
reverence
,
we
subject
our selves
unto
him
,
because
the
honour
that
we
give
to
God
,
as
to
our
God
,
is
the
honour
of
a
Creature
towards
its
Creator
,
of
a
Son
towards
his
Father
;
of
a
Servant
towards
his
Master
,
and
that
such
a
Master
as
hath
power
of
life
and
death
over
us
;
not
of
the
body
onely
,
but
of
the
soul
,
or
that
which
is
eternal
.
3.
That
we
believe
all
,
and
rest
in
them
,
by
true
faith
,
which
he
witnesseth
and
proposeth
unto
us
;
because
otherwayes
we
cannot
give
him
the
glory
of
his
omnis●…ience
,
truth
,
&c.
4.
That
with
certain
hope
we
look
for
all
that
he
hath
promised
;
because
also
we
cannot
give
him
the
honour
of
the
truth
of
his
promises
,
unless
with
belief
of
them
,
we
be
so
affected
with
them
,
as
to
desire
and
hope
for
the
accomplishment
of
them
.
5.
That
with
greatest
love
we
cleave
to
him
,
as
the
chief
good
;
because
as
the
quidditative
notion
of
God
,
doth
its
self
denotate
the
Fountaine
and
Author
,
and
so
the
possessor
of
all
highest
and
most
perfect
goodnesse
;
so
the
honour
due
to
God
,
contains
in
it
that
affection
,
that
is
raised
up
by
the
meditation
and
apprehension
of
the
chief
good
;
which
is
pure
and
perfect
love
.
6.
That
we
expresse
all
these
duties
,
and
exercise
them
by
a
devout
hearing
of
his
Word
,
and
calling
upon
his
name
,
with
the
like
exercise
of
divine
worship
;
because
we
can
neither
powerfully
be
affected
about
the
honour
of
God
,
without
such
operations
,
wherein
such
affections
are
put
forth
:
neither
is
the
honour
we
owe
to
God
,
contained
within
the
bounds
of
individual
disposition
or
affection
;
Nor
lastly
,
can
a
lively
affection
of
honouring
God
be
cherished
or
kept
in
our
minds
,
without
such
means
,
whereby
it
is
as
well
begotten
in
us
,
as
preserved
and
improved
.
Use
1.
Is
of
Reproof
,
against
such
as
think
they
have
God
for
their
God
,
and
keep
this
command
well
enough
,
if
they
deny
not
God
with
their
mouths
,
though
they
never
rouse
up
themselves
to
give
God
this
honour
before
spoken
of
:
Of
which
sort
of
men
are
all
such
,
as
1.
deny
not
themselves
,
that
they
may
be
wholy
subject
to
God
and
his
will
.
2.
All
such
as
rest
in
their
ignorance
.
3.
Such
as
endeavour
not
to
build
up
themselves
in
true
Faith
,
Hope
,
and
Love
.
4.
Such
as
contemn
or
neglect
the
exercise
of
Piety
,
publick
or
private
;
of
all
these
it
may
truly
be
affirmed
,
that
while
they
endeavour
not
thus
to
give
God
his
due
honour
,
they
have
him
not
really
for
their
God
.
Use
Is
of
Exhortation
,
that
by
such
considerations
we
stir
up
our selves
to
a
greater
care
of
Piety
,
unlesse
we
would
be
like
such
,
as
are
without
God
in
this
world
,
and
so
can
look
for
no
other
than
to
be
separated
from
God
in
the
world
to
come
.
Doct.
7.
Who
so
giveth
this
honour
,
or
any
part
of
it
,
to
any
other
than
God
,
they
set
up
a
false
God
to
themselves
,
and
so
are
Idolaters
.
It
is
gathered
from
this
;
Ye
shall
have
no
other
God
.
That
is
;
give
not
this
honour
to
another
,
that
is
not
true
God
by
nature
or
essence
:
For
against
this
command
men
sin
three
manner
of
ways
,
1.
If
we
give
not
this
honour
to
God
2
▪
If
we
give
it
to
another
,
that
is
not
God
.
3.
If
we
fight
or
dispute
against
God
,
or
this
honour
of
his
:
Who
so
sin
against
God
in
the
first
way
,
they
are
prophane
;
in
the
second
,
they
are
Idolaters
;
in
the
third
,
they
are
enemies
to
God
.
Use
1.
Is
of
Refutation
,
against
Papists
,
who
give
a
great
part
of
this
honour
to
creatures
Use
2.
Of
condemnation
against
such
as
have
their
minds
so
fastned
to
worldly
things
,
that
it
may
be
truly
said
of
them
,
that
they
have
their
affiance
,
hope
and
love
chiefly
placed
in
them
:
concerning
whom
the
Apostle
warns
us
,
that
they
have
their
belly
for
their
god
,
and
their
substance
,
riches
and
the
like
.
The
thirty
fifth
Lords
dayes
.
Exod.
20.
4
,
5
,
6.
Verse
4.
Thou
shalt
not
make
to
thee
any
graven
image
,
or
the
likenesse
of
any
thing
that
is
in
heaven
above
,
or
in
the
earth
beneath
,
or
that
is
in
the
water
under
the
earth
.
5
Thou
shalt
not
bow
down
thy self
to
them
,
nor
worship
them
,
nor
serve
them
;
for
I
the
Lord
am
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
,
to
the
third
and
fourth
generation
of
them
that
hate
me
.
6
And
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
commandments
.
WE
have
here
the
second
Command
,
and
the
sanctification
of
it
.
It
concerns
the
means
of
worshipping
God
.
It
is
expressed
by
Negation
and
Distribution
of
means
,
and
description
of
the
use
,
that
is
wont
to
be
exercised
about
such
means
:
The
Distribution
is
taken
from
the
places
of
the
means
,
Heaven
,
Earth
,
Waters
.
The
Description
is
from
the
Adjunct
of
Adoration
,
or
bowing
down
to
them
.
The
Sanction
consists
in
a
threatning
and
promise
,
the
nature
and
ratifying
power
whereof
is
expounded
from
the
nature
of
God
,
I
am
Iehovah
,
thy
strong
God
.
This
command
is
distinguished
from
the
former
,
in
that
there
essential
and
natural
worship
of
God
was
commanded
;
but
here
accidental
and
of
free
institution
.
And
this
instituted
worship
,
as
to
the
Negative
par●…
is
declared
Synecdochically
by
an
image
;
because
by
the
abuse
of
images
,
this
worship
of
God
useth
most
to
be
violated
.
Doct.
1.
In
such
way
,
and
by
such
means
God
is
onely
to
be
worshipped
,
as
he
hath
commanded
himself
to
be
worshipped
by
his
word
.
This
is
gathered
from
this
Precept
,
in
that
by
image
is
to
be
condemned
all
will
worship
,
brought
in
by
men
;
so
that
no
other
is
approved
,
but
that
which
himself
hath
prescribed
.
This
Doctrine
seems
also
to
be
clear
in
these
words
;
Thou
shalt
not
make
unto
thy self
:
that
is
,
at
thine
own
pleasure
,
and
as
thou
likest
best
,
thou
shalt
bring
no
worship
to
God
.
For
although
this
phrase
hath
sometimes
the
sense
,
thou
shalt
not
make
any
thing
,
so
as
to
have
it
for
thy self
alone
;
yet
both
the
short
and
comprehensive
manner
of
speech
in
the
Decalogue
,
and
the
matter
it self
that
is
here
handled
,
perswade
us
;
that
it
should
be
here
taken
in
the
former
sense
.
This
Doctrine
is
expressed
,
Exod.
23.
33.
Deut.
12.
last
verse
.
Reas.
1.
Because
God
alone
knows
what
is
acceptable
to
him
,
and
sutable
to
his
nature
and
will
.
Reas.
2.
Because
the
whole
blessing
and
fruit
of
our
worship
that
we
owe
to
God
,
depends
on
him
:
and
it
is
not
for
us
to
prescribe
to
God
,
by
what
means
he
should
work
on
us
,
or
we
blesse
him
.
Reas.
3.
Because
worship
not
commanded
,
hath
not
the
nature
of
obedience
in
it
.
But
it
is
Gods
will
and
it
belongs
to
his
honour
,
that
by
obeying
we
worship
him
,
and
by
worshipping
we
obey
him
.
Reas.
4.
Because
such
is
the
vanity
and
futility
of
mens
imaginations
in
things
divine
,
that
if
it
had
been
left
to
us
,
to
choose
unto
our selves
the
means
of
divine
worship
,
it
would
have
been
turned
all
into
traditions
and
vain
observations
;
as
experience
witnesseth
,
that
the
Devill
by
this
way
hath
led
away
men
into
empty
superstitio●…s
,
almost
through
all
the
world
.
Use
1.
Is
of
Refutation
against
Papists
,
who
have
defiled
all
parts
of
Divine-worship
,
with
their
Will-worship
,
traditions
of
mens
devising
,
and
their
own
ordinance
.
Use
2.
Is
of
Direction
,
that
in
worshipping
God
,
we
have
a
precise
regard
of
Gods
own
holy
Ordinances
in
the
ministry
of
the
Word
,
Sacraments
,
and
Discipline
;
and
on
the
other
part
,
that
we
despise
all
humane
devises
,
with
how
soever
faire
colour
and
pretence
they
may
be
commended
to
us
.
Doct.
2.
God
is
not
to
be
worshipped
,
at
,
or
before
an
Image
.
For
otherwayes
Images
in
this
place
are
not
absolutely
forbidden
,
because
there
is
a
civill
,
lawfull
,
use
of
some
Images
;
but
onely
the
use
of
Images
in
Gods
worship
:
Neither
are
such
Images
onely
forbidden
in
Gods
worship
,
as
are
of
counterfeit
Gods
,
as
Papists
will
have
it
;
but
also
of
the
true
God
,
Deut.
4
1●…
.
Where
Moses
opposeth
the
voice
of
the
true
God
,
which
the
people
had
heard
in
the
Mount
,
unto
all
Images
of
the
same
God
,
and
not
of
other
counterfeit
gods
.
This
was
also
said
expresly
to
have
been
signified
in
the
sin
of
the
Israelites
,
about
the
Image
that
they
made
,
Exod.
22.
verse
6.
that
they
would
make
a
Calf
for
an
Image
,
or
representation
of
Iehovah
:
The
distinction
therefore
between
an
Image
and
an
Idoll
,
in
which
,
and
by
the
which
Image
God
is
served
,
hath
no
ground
neither
in
writing
,
nor
right
reason
,
nor
in
common
use
of
words
.
The
grievousnesse
of
this
sin
every
where
appeareth
,
that
in
scripture
it
is
commonly
called
Idolatry
:
For
such
as
worship
the
true
God
at
or
before
an
Image
,
they
do
not
altogether
and
professedly
forsake
the
true
God
;
and
therefore
do
not
commit
that
principal
and
essential
Idolatry
;
yet
are
they
guilty
of
secondary
Idolatry
,
and
that
which
is
such
indirectly
,
and
by
participation
.
Reas.
1.
Because
in
some
sort
,
they
make
unto
themselves
another
God
besides
the
true
God
;
to
wit
,
such
an
one
as
will
be
represented
by
an
Image
,
and
worshipped
there
by
us
.
Reas.
2.
Because
they
not
onely
diminish
that
glory
which
they
ought
to
give
unto
God
,
but
they
also
refer
a
part
of
it
either
expresly
,
or
implyedly
unto
the
image
,
which
is
due
unto
God
alone
.
Reas.
3.
Because
also
they
honour
in
some
sort
with
Divine
honour
the
Authors
of
Images
,
while
they
grant
them
the
power
or
authority
of
instituting
divine
worship
,
which
belongs
to
God
alone
:
and
by
that
means
also
▪
they
are
said
to
worship
the
Devill
himself
,
because
he
is
the
principal
authour
of
Image
worship
.
Hence
it
is
that
scripture
useth
to
call
this
grievous
sin
by
some
special
phrases
;
as
when
in
the
sanction
of
this
commandment
,
it
is
called
a
hating
of
God
,
and
in
other
places
,
treachery
or
perfidiousness
,
adultery
and
violation
of
the
wedlock-covenant
.
Hence
also
it
is
,
that
so
heavy
a
punishment
is
denounced
against
this
sin
,
as
is
in
the
threatning
laid
down
in
this
commandment
,
whereby
it
is
said
,
that
God
will
visit
this
iniquity
on
the
Sons
,
Nephews
and
their
Children
again
unto
the
the
thrid
and
fourth
generation
.
Use
1.
Is
of
Refutation
against
the
Idolatry
of
Papists
,
who
as
they
commit
Idolatry
against
the
first
commandment
,
in
praying
to
Angels
and
Saints
departed
,
and
the
like
;
so
here
they
commit
secondary
Idolatry
,
1.
In
that
they
make
Images
of
God
the
Father
,
Son
and
Holy-ghost
;
which
is
expressely
forbidden
.
2.
In
that
they
honour
with
divine
worship
these
and
other
Images
.
3.
In
that
they
make
the
worship
it self
Idolatrous
,
which
they
would
offer
to
God
,
while
by
the
intervention
of
an
Image
they
thrust
it
upon
God
,
against
his
own
revealed
will
.
And
this
amongst
others
,
gives
just
and
necessary
cause
to
all
the
godly
of
making
separation
from
the
Church
and
worship
of
Papists
:
Because
such
a
worship
is
abhominable
to
God
,
and
ought
to
be
in
abhomination
and
detestation
with
all
the
godly
.
Use
2.
Is
of
Exhortation
,
as
well
for
thanksgiving
to
God
,
that
he
hath
delivered
us
from
such
Idolatry
,
as
unto
care
and
caution
,
that
we
communicate
in
no
manner
with
such
Idolatrous
ordinances
.
Doct.
3.
Such
Images
are
diligently
to
be
shunned
of
us
.
It
is
gathered
from
the
manner
of
setting
forth
the
command
,
whereby
with
such
care
and
so
precisely
all
and
every
sort
of
Images
are
forbidden
:
And
this
is
it
that
the
Apostle
Iohn
means
in
1
Epistle
▪
chap.
and
last
verse●…
Reas.
1.
Because
such
Images
belong
to
that
greatest
abhomination
,
to
wit
,
of
Idolatry
;
from
which
all
the
godly
ought
to
keep
themselves
very
far
.
Reas.
2.
Because
there
is
great
danger
in
these
humane
inventions
,
least
they
should
insensibly
allure
us
unto
an
apostacy
or
defection
from
God
;
as
is
evident
by
the
words
of
this
precept
,
Thou
shalt
not
bow
thy self
,
neither
worship
,
&c.
Reas.
3.
Because
by
this
means
we
should
reprove
Idolaters
,
and
as
much
as
in
us
lies
,
call
them
back
from
their
Idolatry
.
Use
Is
of
Direction
,
that
we
alwayes
have
a
care
to
be
precise
in
this
kinde
,
that
so
we
may
preserve
unto
our selves
the
worship
of
God
pure
and
undefiled
:
Neither
then
are
any
Images
of
God
to
be
admitted
,
nor
any
other
Images
for
holy
use
,
nor
any
thing
of
our
devising
,
that
hath
analogy
or
proportion
to
an
Image
,
as
are
all
symbolike
,
or
signifying
ceremonies
in
divine
worship
introduced
by
men
:
And
the
instructing
of
rude
and
ignorant
people
hereby
,
is
but
of
vain
pretence
,
because
Images
are
teachers
of
lies
,
Hab.
2.
9.
Ier.
10
18.
The
thirty
six
and
seventh
Lords
day
.
On
Exod.
20.
7.
Verse
7
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
:
for
the
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
THe
third
command
is
here
proposed
,
and
its
Sanction
or
Confirmation
.
The
Command
is
concerning
the
manner
of
worshipping
God
,
or
the
right
use
of
such
things
,
as
have
a
speciall
relation
to
God
and
his
worship
:
For
by
the
name
of
Iehovah
,
all
is
understood
,
whereby
God
is
made
known
to
us
,
or
discernable
,
as
a
man
is
by
his
name
.
By
taking
of
Gods
name
into
our
mouths
,
is
understood
then
,
the
use
of
all
such
things
;
because
things
use
to
be
taken
up
so
commonly
,
that
they
may
be
applied
unto
use
.
And
by
in
vain
,
or
vainly
,
is
understood
all
pravity
of
this
use
,
by
a
Synecdoche
of
the
special
put
for
the
more
general
kinde
;
and
that
because
a
vain
using
of
sacred
and
holy
▪
things
,
is
a
grievous
abuse
of
them
,
though
there
may
be
others
that
are
more
grievous
,
as
when
not
onely
without
their
just
and
true
end
and
fruit
,
they
are
used
,
or
for
no
settled
end
,
that
is
,
rashly
,
or
in
vain
;
but
also
setledly
and
purposely
,
they
turn
and
wrest
them
about
to
some
wicked
and
impious
uses
.
So
then
,
by
taking
Gods
name
in
vain
,
all
abuse
of
sacred
things
is
understood
.
The
Sanction
of
this
precept
is
by
its
threatning
;
which
is
generally
of
all
misery
.
This
misery
is
explicated
by
its
proper
causes
;
that
is
,
the
prosecution
of
that
guilt
,
which
followeth
the
breach
of
this
Command
,
God
will
not
leave
him
or
hold
him
guiltless
,
&c.
For
as
the
blessednesse
of
a
man
is
declared
by
the
taking
away
of
the
guilt
of
sins
,
Rom.
4.
6.
7.
So
also
mans
misery
is
declared
by
prosecution
of
the
same
guilt
.
Doct.
1
▪
We
ought
with
all
religion
,
or
devotion
to
be
conversant
about
such
things
▪
,
as
belong
unto
Gods
worship
,
both
as
to
the
things
themselves
,
and
as
to
the
manner
of
handling
them
.
It
is
clear
enough
in
the
words
themselves
;
Take
not
the
name
of
the
Lord
thy
God
in
vain
.
Reas.
1.
Because
this
manner
of
handling
things
,
belongs
some
way
to
the
form
of
the
action
,
and
of
our
duty
:
and
it
more
inwardly
belongs
to
our
duties
▪
that
we
rightly
direct
our
actions
,
as
to
the
point
of
their
form
than
of
their
matter
and
object
;
though
a
care
must
be
had
of
both
,
and
that
with
a
devotion
of
the
same
kinde
.
Reas.
2.
Because
in
such
things
the
name
of
God
is
as
it
were
committed
and
recommended
to
our
trust
,
that
it
may
appear
with
what
devotion
and
respect
we
will
use
the
same
.
Reas.
3.
Because
that
name
of
God
hath
so
much
worth
and
excellency
in
it
,
that
it
is
with
little
or
no
lesse
wickednesse
used
with
contempt
or
sight
,
than
when
it
is
altogether
neglected
.
Now
the
religious
manner
of
using
Gods
name
,
consists
chiefly
in
these
things
:
First
,
in
the
sincerity
of
our
intentions
,
whereby
we
are
to
look
at
the
very
end
in
the
use
of
it
,
and
worship
of
God
,
unto
which
of
●…s
own
nature
,
and
by
Gods
appointment
it
tends
and
was
ordained
.
2.
In
the
reverence
wherewith
we
use
it
,
which
is
to
be
such
,
as
thereby
we
may
shew
,
that
we
are
careful
to
preserve
&
keep
up
the
honour
of
God
,
and
of
his
worship
,
in
good
esteem
,
and
save
it
from
all
contempt
,
slight
,
dishonour
,
and
reproach
.
3.
In
our
zeal
,
whereby
we
endeavour
with
all
earnestnesse
of
minde
to
glorifie
God
in
the
use
of
these
things
,
and
so
advance
our
own
salvation
.
These
and
the
like
wayes
are
pointed
out
to
us
in
the
very
forbidding
the
using
of
them
vainly
.
Reas.
1.
Because
that
is
used
rashly
and
vainly
,
which
is
not
used
to
its
own
end
;
therefore
to
exclude
this
vanity
,
sincerity
about
our
intention
must
first
be
used
.
Reas.
2.
Because
that
is
counted
but
vain
and
empty
,
which
is
but
light
and
slightly
handled
,
as
if
it
were
a
thing
of
no
weight
or
importance
,
therefore
the
forbidding
to
use
vainly
,
commands
us
by
the
same
means
to
use
it
,
with
reverence
,
earnestnesse
and
gravity
.
Reas.
3.
Because
a
thing
is
used
in
vaine
,
when
it
attains
not
to
its
end
,
uses
and
fruit
it
was
ordained
for
;
therefore
for
the
taking
away
of
this
vanity
also
a
diligent
endeavour
is
required
,
of
reaping
and
receiving
the
just
fruits
of
such
ordinances
;
thus
is
done
by
zeale
.
Use
1.
Is
of
Reformation
,
against
Papists
,
who
in
many
things
look
onely
to
the
worke
done
,
and
neglect
the
manner
of
doing
,
and
disposition
of
the
d●…er
.
Use
2.
Is
of
reproof
,
of
all
carnall
and
irreligious
manners
of
men
in
the
use
of
Gods
worship
,
and
sacred
things
;
when
as
they
go
about
them
,
either
after
a
wonted
fashion
of
their
owne
,
or
out
of
custome
rather
than
from
conscience
,
and
a
knowing
,
and
feeling
resentment
of
duties
;
and
have
in
them
,
for
the
most
part
,
other
ends
set
down
and
proposed
to
themselves
,
than
such
as
God
appointed
,
and
they
ought
onely
to
intend
;
or
they
are
lightly
touched
with
them
,
and
therefore
but
slightly
busied
in
them
,
as
if
they
were
matters
of
sport
,
or
high-way
pastimes
;
or
lastly
,
these
are
so
old
in
the
good
duties
they
do
,
though
they
look
not
like
men
in
sport
,
that
yet
they
look
as
such
,
that
never
either
looked
for
,
nor
had
any
great
care
of
reaping
any
great
benefit
from
the
things
they
did
.
Use
3.
Is
of
Exhortation
,
that
we
may
more
and
more
stir
up
in
our selves
,
and
in
our
minds
and
consciences
,
this
religious
care
.
Doct.
2.
This
religious
care
ought
singularly
to
be
had
in
the
use
of
Oathes
,
and
such
things
as
are
of
the
like
nature
thereto
.
It
is
gathered
from
hence
,
because
the
name
of
God
in
a
special
manner
is
taken
up
into
our
mouths
,
in
Oaths
,
Vows
,
Promises
,
Covenants
and
the
like
;
and
a
reverence
of
Gods
dreadfull
name
is
especially
here
commended
unto
us
.
Reas.
1.
Because
in
every
Oath
,
there
is
a
certain
calling
upon
the
name
of
God
,
in
a
speciall
sort
.
Reas.
2.
Because
God
is
not
barely
and
onely
called
upon
,
as
in
other
businesses
,
to
help
us
;
but
as
a
witnesse
,
judge
and
an
avenger
,
if
we
speak
not
and
think
not
truth
,
and
do
not
right
.
Reas.
3.
Because
in
an
Oath
we
binde
our selves
not
onely
to
man
,
or
our
party
on
earth
,
but
also
unto
God
,
and
for
the
most
part
of
our
own
accord
;
and
where
otherwaies
we
needed
not
put
our
souls
under
the
wrath
and
curse
of
God
,
and
his
fearful
●…engeance
,
if
we
should
deceive
.
Reas.
4
▪
Because
as
it
were
,
we
here
interpose
God
and
his
name
for
our
Surety
;
all
which
respects
require
a
singular
religious
care
of
the
use
of
Gods
name
in
such
a
behalf
.
Use
Of
Condemnation
against
such
as
are
given
to
●…ash
Oathes
,
or
to
superstitious
,
blasphemous
and
prophane
ones
.
Doct.
3.
It
is
a
most
grievous
sin
,
and
such
as
God
will
●…n
a
singular
man●…er
avenge
,
to
abuse
Gods
name
in
this
manner
.
This
is
gathered
from
the
sanction
,
adjoyn'd
to
the
precept
:
God
will
not
leave
him
unpunished
,
&c.
And
this
sanction
is
grounded
on
two
Reasons
,
Reas.
1.
Because
this
sin
amongst
men
is
accounted
venial
,
and
is
daily
committed
without
any
punishment
.
Reas
2.
Because
it
is
our
natural
corruption
,
little
or
nothing
to
regard
the
dispositions
of
our
minds
in
worshipping
God
;
which
yet
God
chiefly
looks
at
.
Now
the
grievousnesse
of
the
sin
,
appeareth
in
this
;
1.
That
God
is
in
this
,
as
it
were
,
mocked
:
2.
That
Gods
worship
is
turned
as
it
were
,
into
a
stage-play
.
3.
That
an
occasion
hereby
is
given
of
contemning
and
blaspheming
of
Gods
name
:
And
amongst
the
punishments
,
wherewith
God
follows
this
sin
,
that
spiritual
revenge
is
most
horrid
,
whereby
he
so
deserts
such
men
,
that
things
which
of
their
own
nature
are
a
savour
of
life
unto
life
,
become
unto
them
a
savour
of
death
unto
death
;
which
also
by
the
very
order
of
nature
follows
upon
this
kinde
of
sin
.
Use
Of
Admonition
is
,
that
we
take
heed
of
such
sort
of
sins
;
and
these
are
not
to
play
and
make
a
sport
with
passages
of
holy
Scripture
;
or
to
make
use
of
them
to
charms
,
or
inchantments
,
and
witchcraft
:
without
any
reverence
or
gravity
,
to
tosse
them
to
and
fro
like
Tennis-bals
,
in
common
discourse
,
and
purposes
;
lastly
,
to
be
exercised
in
any
part
of
Gods
worship
,
meerly
for
a
shift
,
and
for
the
fashion
,
and
for
the
custome
that
is
in
use
.
Doct.
4.
That
for
the
fear
or
horrour
of
such
a
sin
,
we
ought
not
altogether
to
abstain
from
Oathes
,
as
things
in
themselves
and
absolutely
unlawfull
.
For
in
some
cases
,
times
and
matters
,
we
are
bound
unto
them
by
the
affirmative
or
commanding
part
of
this
Precept
.
The
thirty
eighth
Lords
day
.
On
Exod.
20.
8
,
9
,
10
,
11.
Verse
8.
Remember
the
Sabbath
day
to
keep
it
holy
:
9.
Six
dayes
shalt
thou
labour
,
and
do
all
thy
work
:
10.
But
the
seventh
day
is
the
Sabbath
of
the
LORD
thy
Gods
in
it
thou
shalt
not
do
any
work
:
thou
,
nor
thy
son
,
nor
thy
daughter
,
thy
man-servant
,
nor
thy
maid-servant
,
nor
thy
cattel
,
nor
thy
stranger
that
is
within
thy
gates
:
11
For
in
six
dayes
the
LORD
made
heaven
and
earth
,
the
sea
,
and
all
that
in
them
is
,
and
rested
the
seventh
day
,
Wherefore
the
LORD
blessed
the
Sabbath
day
and
hallowed
it
.
THis
fourth
command
,
which
is
about
the
time
of
more
solemn
worship
,
is
,
explicated
1.
generally
,
vers.
8.
Remember
,
&c.
2.
speciall
,
vers.
9
,
10.
that
this
is
the
seventh
,
or
one
of
seven
;
whereunto
is
adjoyned
the
duty
about
keeping
this
day
.
This
duty
consists
of
two
parts
,
to
wit
,
of
rest
,
and
of
the
Sanctification
of
that
rest
:
the
rest
is
a
ceasing
from
all
our
workes
;
and
is
illustrated
from
its
causes
,
by
a
distribuition
;
neither
thou
,
nor
thy
son
,
&c.
The
sanctifying
of
this
rest
is
consecrating
,
or
holy
application
of
it
to
Gods
worship
.
And
this
sentence
is
not
onely
proposed
,
but
also
confirmed
,
and
that
with
a
double
reason
;
whereof
1.
Is
taken
from
a
tacit
comparison
of
the
greater
.
God
hath
promised
us
six
dayes
for
our
works
;
and
therefore
by
very
good
right
and
reason
,
he
may
challenge
the
seventh
to
himself
,
to
be
consecrated
to
his
worship
.
●…
.
Reason
is
taken
from
the
exemplar
cause
,
because
God
by
his
own
example
of
resting
on
the
seventh
day
,
went
before
us
,
as
it
were
to
give
us
a
coppy
to
follow
.
3
,
Reason
is
from
the
efficient
,
that
is
,
Gods
institution
or
appointment
which
consisteth
of
two
parts
;
sanctifying
of
it
,
and
blessing
it
.
The
sanctifying
of
it
,
was
the
separating
of
this
day
from
a
worldly
use
to
an
holy
.
The
blessing
of
it
,
was
the
promise
to
blesse
them
,
that
rightly
blesse
this
day
.
Doct.
1.
Certaine
times
are
both
privately
and
publickly
to
be
appointed
and
set
apart
for
more
solemn
worship
.
This
is
understood
in
the
command
by
that
Synecdoche
,
that
names
the
special
for
the
general
.
Those
times
in
general
are
due
unto
publick
worship
which
are
most
agreeable
to
the
societies
,
in
which
we
live
.
And
to
the
private
exercises
of
godliness
,
by
night
order
;
some
part
of
the
morning
,
and
of
the
evening
time
is
due
;
and
this
is
alwayes
the
practice
of
the
Prophets
and
Apostles
approved
in
Scripture
,
and
proposed
unto
us
,
as
an
example
to
be
followed
.
Reas.
1.
Because
we
ought
to
have
this
care
,
that
we
orderly
and
decently
worship
God
;
which
cannot
be
without
setting
apart
such
a
certaine
time
.
2.
Because
our
vanities
,
and
straglingnes
of
mind
and
forgetfulness
about
spirituall
duties
requires
of
us
the
help
of
such
an
ordinance
,
as
this
.
3.
Because
these
appointed
times
keep
us
from
many
sins
,
while
in
our
thoughts
we
are
either
preparing
our selves
for
these
exercises
,
or
else
keep
still
the
fresh
remembrance
and
power
of
them
in
our
memories
.
Use
,
is
of
Reproofe
,
against
their
negligence
,
who
though
they
professe
themselves
to
be
worshippers
of
God
,
yet
can
scarce
finde
any
time
,
to
give
God
the
worship
that
is
due
to
him
Doct.
2.
That
one
day
of
seven
be
holily
observed
,
is
of
morall
and
perpetuall
duty
;
as
with
us
,
the
Lords
Day
.
Reas.
1.
Because
this
is
expresly
commanded
in
this
morall
law
,
as
spoken
immediatly
by
God
himself
,
together
with
the
other
commands
,
and
written
by
his
own
finger
on
tables
of
stone
,
as
they
were
;
which
things
were
onely
proper
to
the
morall
law
.
Reas.
2.
Because
it
was
thus
ordain'd
from
the
beginning
of
the
Creation
.
Reas.
3.
Because
it
is
never
lesse
necessary
,
that
some
seventh
day
be
observed
,
than
it
was
at
the
first
institution
.
And
that
the
Lords
day
,
or
first
of
the
week
,
or
seventh
is
now
by
Divine
authority
appointed
to
us
,
that
it
be
holily
kept
,
appeareth
:
1.
From
the
ground
and
reason
of
the
change
,
because
as
God
from
the
beginning
,
appointed
the
seventh
day
of
the
week
,
or
septenary
circuit
of
dayes
for
his
rest
from
Creating
of
things
:
So
Christ
appointed
the
first
of
the
week
,
or
of
the
seventh
days
of
ordinary
recourse
,
because
on
that
day
he
rested
from
his
penall
and
afflictious
labours
of
his
humiliation
,
or
emptying
himself
,
whereby
he
restored
and
created
the
world
,
as
it
were
new
again
,
unto
a
better
condition
than
it
had
lost
.
2.
By
the
frequent
apparitions
of
Christ
in
the
convention
of
his
Disciples
on
this
day
.
3.
From
the
sending
and
shedding
abroad
of
the
Holy-ghost
,
on
this
day
.
4.
By
the
practise
of
the
Apostles
.
5.
By
Apostolike
constitution
,
1
Cor
16.
6
From
the
very
title
and
name
of
the
Lords
day
,
that
it
hath
in
the
New
Testament
7.
From
the
rigorous
observation
of
this
day
in
the
Primitive
Church
,
by
occasion
whereof
they
were
accounted
worshippers
of
the
sun
;
because
this
first
day
of
the
week
was
by
Heathens
attributed
to
the
Planet
of
the
Sun
,
as
the
rest
were
to
the
rest
of
the
Planets
.
Use
Is
of
Exhortation
▪
that
out
of
conscience
towards
God
,
and
obedience
to
this
command
,
we
have
a
care
of
observing
the
Lords
day
.
Doct.
3.
One
part
of
our
duty
is
that
on
the
Lords
day
,
we
cease
from
all
our
own
works
.
It
is
gathered
from
the
Text
;
In
six
dayes
shalt
thou
doe
all
thy
work
;
but
on
the
seventh
day
thou
shal●…
doe
no
work
.
&c.
That
is
,
no
work
that
is
thme
.
Now
that
work
is
said
to
be
our
work
,
which
neither
directly
belongs
to
the
worship
of
God
,
nor
yet
is
otherways
imposed
upon
us
by
any
necessity
from
God
;
but
is
chosen
by
our selves
for
some
humane
,
or
worldly
end
.
Now
such
are
1.
All
our
common
and
mer●…enary
works
.
2
All
things
,
that
call
away
our
mind
from
that
intention
that
is
required
unto
the
worship
of
God
on
that
day
,
though
otherwaies
they
be
not
servile
.
Yet
such
things
are
not
forbidden
,
as
either
belong
unto
common
honesty
,
or
are
of
a
very
urgent
and
not
of
a
made
necessity
of
our
own
.
The
reason
of
this
rest
is
,
that
we
may
be
at
convenient
leisure
for
divine
worship
:
For
worldly
businesses
do
in
divers
wayes
withstand
this
more
solemn
worship
of
God
.
Reas.
1.
Because
the
very
external
acts
of
both
are
for
the
most
part
such
,
as
that
they
cannot
consist
or
stand
together
at
one
time
.
Reas.
2.
Because
the
minde
being
distracted
with
such
worldly
businesse
,
cannot
compose
or
settle
it self
in
good
order
to
perform
solemn
worship
to
God
,
as
it
ought
.
Reas.
3.
Because
the
taste
,
and
savour
,
and
power
of
holy
exercises
is
impaired
,
and
dulled
at
least
,
or
blunted
by
mixture
of
such
things
with
them
,
which
in
comparison
should
be
but
vile
to
them
.
Use
Is
of
Reproof
,
of
such
as
easily
break
the
rest
of
this
day
,
either
by
their
ordinary
and
vulgar
occupations
;
or
with
merchandizes
,
or
with
sports
or
plays
,
or
with
troublesome
and
long
feastings
on
it
,
&c.
Doct.
4.
The
other
part
of
our
duty
on
the
Lords
day
,
is
to
sanctifie
this
our
rest
;
that
is
,
to
apply
the
leisure
that
we
have
,
to
Gods
worship
,
as
well
publikely
as
privately
.
Duties
of
this
kinde
are
first
,
a
preparing
of
our
minds
to
Gods
solemn
worship
.
Secondly
,
Hearing
of
his
Word
.
Thirdly
,
Solemn
prayers
.
Fourthly
,
Partaking
of
the
Sacraments
.
Fifthly
,
Works
of
Charity
.
Sixthly
,
Meditation
and
conference
about
holy
things
.
Seventhly
,
A
religious
considering
of
the
works
of
God
,
of
Creation
and
Providence
,
and
even
of
such
as
occasionally
we
then
hear
or
see
,
though
they
be
otherwayes
worldly
.
Reas.
1.
Because
in
such
duties
,
we
make
profession
of
Religion
,
and
of
that
honour
,
that
is
due
unto
God
;
which
therefore
is
to
him
honourable
,
and
accepted
.
Reas.
2.
Because
by
this
means
,
we
build
up
our
selves
,
and
advance
our
communion
that
we
have
with
God
:
For
seeing
that
by
worldly
occupations
through
the
six
days
of
the
week
,
our
mind
is
somewhat
pressed
towards
the
earth
,
it
was
by
a
most
wise
purpose
and
counsel
of
God
ordain'd
,
that
every
seventh
day
at
least
again
they
should
be
lifted
up
to
heaven
,
and
sent
up
thitherwards
by
all
such
means
,
that
they
might
be
restored
to
their
former
step
or
degree
,
from
which
they
had
been
declining
:
And
seeing
we
contract
also
some
filthynesse
from
such
worldly
businesses
,
on
the
Lords
day
they
should
be
wiped
off
,
and
we
cleansed
from
them
by
the
exercises
of
sanctification
.
And
seeing
many
occasions
fall
on
the
other
days
,
which
bring
their
own
difficulties
and
tentations
with
them
;
on
this
day
we
ought
to
be
well
furnished
and
armed
,
so
that
it
ought
to
be
our
day
of
spirituall
mustering
or
weapon
showing
;
and
a
day
of
lustration
.
A
cleansing
our selves
from
all
filthinesses
before
contracted
;
and
a
day
of
our
ascending
into
heaven
,
in
as
far
as
our
Faith
and
Charity
,
with
other
heavenly
gifts
,
on
this
day
should
be
singularly
kindled
in
our
hearts
.
Reas.
3.
Because
by
this
means
also
we
build
up
one
another
in
the
practise
of
our
Religion
,
so
that
he
who
hears
the
preaching
of
the
word
,
though
he
learn
nothing
himself
,
yet
he
teaches
others
some
good
thing
,
even
in
this
,
that
he
hears
,
and
thereby
presses
that
he
both
should
do
so
and
other
too
:
So
hereby
he
teaches
others
,
that
God
is
to
be
solemnly
worshipped
,
and
his
word
with
reverence
to
be
heard
.
Use
1.
Is
of
Admonition
,
that
we
beware
of
the
neglect
of
these
duties
,
which
can
not
consist
with
any
vigour
either
of
religion
to
God
,
or
of
love
and
care
of
our
own
salvation
:
Or
lastly
,
of
love
and
christian
affection
towards
the
Church
,
and
our
neighbours
.
Use
2.
Is
of
Direction
,
that
according
to
this
rule
we
judge
of
the
duties
,
which
on
this
day
we
perform
about
Gods
worship
:
For
all
of
them
in
common
should
rise
up
so
high
as
to
a
sanctifying
of
this
day
;
and
this
sanctifying
again
of
the
day
,
depends
on
our
sanctifying
of
the
name
of
God
,
and
our
advancing
of
our
own
salvation
:
Unlesse
therefore
we
seek
such
fruits
in
our
consciences
,
we
have
therein
just
cause
of
great
humiliation
;
but
if
we
feel
them
in
any
degree
,
we
have
as
great
reason
to
give
the
Lord
as
great
thanks
for
it
.
Doct.
5.
It
is
the
duty
of
every
Christian
,
that
not
onely
themselves
sanctifie
that
day
,
but
also
that
they
make
all
such
to
do
it
,
as
far
as
in
them
lies
,
that
are
under
their
power
.
This
is
hence
collected
,
because
this
commandement
is
in
a
singular
manner
directed
to
such
as
are
over
others
,
Magistrates
,
Parents
,
Masters
,
&c.
Neither
thou
,
nor
thy
son
.
Reas.
1.
Because
such
servile
works
,
as
are
forbidden
on
that
day
,
are
for
the
most
part
made
to
be
done
by
command
of
Fathers
to
Children
,
Masters
to
Servants
,
Magistrates
to
Subjects
:
So
that
though
they
be
performed
by
others
,
yet
the
works
are
theirs
,
at
whose
command
they
are
done
.
Reas.
2.
Because
the
sanctifying
of
this
day
was
ordained
as
well
for
the
cause
and
use
of
Sons
and
Servants
,
as
of
Parents
and
Masters
.
Reas.
3.
Because
it
is
the
duty
of
all
Superiours
,
to
further
the
salvation
,
as
much
as
they
can
,
of
all
that
are
under
them
;
and
to
procure
by
them
and
from
them
that
honour
to
God
,
that
is
due
to
him
from
them
.
Use
,
1.
Is
of
Reproof
,
against
that
most
unworthy
carelesness
of
men
,
who
as
they
are
not
diligent
enough
themselves
in
doing
their
own
duty
on
this
behalf
,
so
they
think
that
they
are
free
from
all
charge
of
children
and
servants
about
this
matter
.
Use
2.
Is
of
Direction
,
to
Inferiors
,
that
are
under
others
power
.
1.
That
herein
they
willingly
obey
their
Superiours
,
when
they
call
them
to
serve
God
.
2.
Yea
,
that
they
be
thankfull
towards
them
for
this
cause
.
3.
That
such
as
have
the
liberty
should
chuse
out
such
Superiours
to
be
under
,
as
from
whom
they
may
look
for
this
help
.
Doct.
6.
For
keeping
of
this
duty
,
we
must
have
a
special
remembrancer
,
Remember
that
ye
keep
holy
.
&c.
Reas.
1.
Because
this
command
is
not
written
naturally
on
our
hearts
,
as
the
other
;
but
it
was
a
command
of
institution
rather
than
of
natural
light
.
Reas.
2.
Because
the
command
concernes
not
all
dayes
and
houres
;
but
one
special
time
,
therefore
we
may
the
more
easily
forget
.
Reas.
3.
Because
the
many
businesses
of
this
life
,
do
easily
turne
away
our
mindes
from
this
duty
,
unless
with
care
and
some
diligence
we
set
our selves
to
the
contrary
.
Reas.
4.
Because
that
we
may
rightly
and
conveniently
sanctify
this
day
,
we
had
need
before-hand
to
think
of
the
same
,
and
set
our
worldly
business
in
such
order
,
that
they
be
no
hinderance
to
us
in
that
day
,
to
sanctify
it
arightly
;
and
so
also
on
other
dayes
be
busied
about
them
,
that
when
that
day
comes
we
may
be
disposed
and
ready
with
freedome
of
minde
and
chearfulnesse
to
lay
them
aside
,
and
betake
our selves
to
,
and
go
about
the
solemne
worship
of
God
,
with
our
whole
mindes
.
Use
,
Is
of
Reproof
,
against
the
lazinesse
and
carelesnesse
of
many
,
who
are
so
farre
from
an
holy
remembering
of
this
day
,
that
they
remember
it
rather
to
this
end
,
that
they
may
bestow
it
on
their
private
pleasures
,
or
other
businesses
of
their
owne
;
on
which
they
cannot
have
the
leisure
to
bestow
any
other
day
.
For
if
they
must
run
abroad
a
little
,
or
some
sport
and
easy
journey
must
be
made
,
or
some
trouble-feast
to
be
held
,
before
any
day
else
,
they
chuse
the
Lords-day
for
these
;
as
if
otherwayes
that
day
should
be
lost
to
them
,
as
an
idle
day
,
if
it
were
onely
bestowed
on
Gods
solemne
worship
.
Others
there
be
,
that
do
not
so
much
as
remember
the
day
of
the
week
,
unless
by
the
Bell
they
be
put
in
rememberance
of
it
.
The
thirty
nineth
Lords
day
.
Exod.
20.
12.
Honour
thy
Father
and
thy
Mother
:
That
thy
dayes
may
be
long
upon
the
land
which
the
LORD
thy
God
giveth
thee
.
IN
the
fifth
command
of
the
Decalogue
that
duty
is
handled
,
which
is
due
to
our
Neighbour
,
in
regard
of
his
rank
,
degree
,
or
quality
,
that
he
is
of
:
A●…d
it
is
expounded
by
the
Synecdoche
,
that
denominates
one
special
for
all
the
kind
;
which
is
honour
:
For
honour
is
a
principal
part
of
this
duty
,
and
also
an
impulsive
cause
unto
other
parts
of
it
.
For
by
honour
is
understood
a
just
and
right
esteem
,
and
respect
of
worth
(
what
ever
it
be
)
which
appeareth
in
our
Neighbour
,
whether
he
be
our
Superiour
,
or
our
inferiour
,
or
our
equal
.
Yet
(
as
we
said
)
it
hath
its
special
denomination
from
that
special
respect
,
which
we
owe
unto
them
,
in
whome
some
singular
and
eminent
excellency
appears
.
Whence
it
is
also
,
that
the
degree
of
our
Neighbour
,
in
regard
whereof
,
honour
is
to
be
given
him
,
is
by
like
Synecdoche
signified
to
us
,
by
the
titles
of
Father
,
and
Mother
,
in
whom
nature
it self
,
however
very
corrupt
,
yet
doth
evidently
acknowledge
,
a
rank
and
degree
of
dignity
,
whereunto
honour
is
due
.
The
sanction
of
this
command
is
in
a
promise
of
long
life
,
because
the
continuation
of
our
life
,
and
of
all
our
quietnesse
thereof
,
depends
on
the
preservation
of
the
societies
of
mankind
;
whereof
the
first
,
and
source
of
all
the
rest
almost
,
is
between
parents
and
children
;
and
this
also
is
the
true
reason
,
why
this
command
hath
the
first
place
in
the
second
Table
.
Doct.
1.
All
men
whatsoever
are
in
some
sort
or
other
to
be
honoured
by
us
.
It
is
hence
gathered
,
in
that
all
precepts
of
the
second
Table
regard
our
Neighbour
,
whatever
he
be
,
according
to
Mat.
22.
where
the
summe
of
this
Table
is
made
,
Thou
shalt
love
th●…
Neighbour
,
&c.
Though
therefore
this
honour
is
referred
by
name
to
Father
and
Mother
,
as
its
chief
objects
;
yet
in
some
sort
it
is
to
be
extended
unto
every
Neighbour
;
that
is
,
unto
all
mankind
.
Reas.
1.
Because
none
is
found
so
base
and
vile
,
but
that
he
hath
something
in
him
,
that
ought
to
be
esteemed
by
us
,
and
much
valued
.
For
if
nothing
else
could
be
remarked
in
one
,
yet
the
very
common
nature
of
man
hath
that
worth
and
dignity
in
it
,
as
unto
it
regard
should
▪
be
had
,
and
the
party
not
altogether
contemined
,
or
accounted
less
of
than
indeed
he
deserveth
;
and
in
such
respect
some
honour
is
contained
.
Reas.
2.
Seeing
all
men
are
either
our
Superiours
,
or
Inferiours
,
or
our
equals
;
religion
,
charity
,
and
natute
it self
in
a
sort
,
leads
us
thither
,
that
we
should
honour
all
Superiours
,
because
they
are
superiour
to
us
,
as
Parents
;
as
by
the
very
phrase
of
this
command
appears
,
where
all
Superiours
are
called
Fathers
and
Mothers
,
and
by
a
like
reason
,
all
Inferiours
should
be
respected
by
us
like
sonnes
;
and
equals
,
as
brothers
or
sisters
.
Reas.
3.
Because
such
honour
makes
much
for
advancing
of
love
,
and
mutual
duties
of
all
kinds
.
For
all
do
the
more
willingly
performe
their
duties
,
when
they
see
themselves
and
what
they
do
,
to
be
had
in
some
respect
.
Use
,
Of
Reproof
,
against
that
barbarous
pride
,
which
so
possesses
the
mindes
of
many
,
that
they
can
finde
but
very
few
,
that
they
think
worthy
of
any
honour
from
them
.
Whether
are
such
to
be
from
hence
excepted
,
as
make
some
such
poor
shew
of
respect
towards
others
,
by
their
Puppit
and
Moris-like
behaviours
,
as
signs
of
the
honour
forsooth
,
that
they
do
you
;
but
they
go
no
further
▪
unto
any
reality
.
For
the
honour
here
commanded
ought
to
have
sound
roots
in
our
hearts
,
and
to
bring
forth
some
found
fruits
,
and
not
onely
colours
,
and
pre●…
and
lying
shews
.
Doct.
2.
A
special
honour
is
due
to
our
Superiours
,
and
that
according
to
the
nature
and
quality
wherein
they
are
superiour
to
us
.
This
is
contained
in
naming
of
Father
and
Mother
specially
to
be
honoured
,
in
the
general
duty
of
honour
due
to
all
.
Reas.
1.
Justice
requires
that
to
every
one
his
due
be
given
;
and
Superiours
have
a
special
worth
and
excellency
,
unto
which
a
special
esteem
,
and
respect
of
honour
is
due
.
Reas.
2.
Religion
commands
that
we
acknowledge
that
special
manner
of
Gods
image
,
which
appears
in
every
supereminence
of
dignity
;
whence
it
is
also
,
that
all
such
respect
towards
Superiours
,
is
called
piety
,
partly
because
by
piety
,
or
religion
towards
God
it
is
in
special
manner
commanded
;
partly
also
,
because
it
hath
some
likenesse
of
that
piety
and
worship
,
that
is
due
unto
God
.
Reas.
3.
Charity
and
thankfulnesse
perswade
the
same
also
,
as
from
Superiours
to
Inferiours
some
good
thing
ordinarily
useth
to
descend
,
if
it
were
but
from
the
rank
and
order
;
by
reason
whereof
a
special
sort
of
honour
is
due
to
them
,
even
from
such
,
as
in
their
owne
proper
persons
perhaps
receive
no
particular
good
from
them
.
Reas.
4.
Because
,
even
for
the
society
of
mankinde
,
nature
teacheth
us
to
honour
them
that
deserve
well
of
others
,
though
we
should
receive
no
profit
by
them
.
Use
1.
Of
Admonition
,
that
we
take
heed
of
such
barbarous
and
uncivill
manners
,
whereby
respect
towards
Superiours
is
taken
away
.
Use
2.
Of
Direction
,
that
we
alwayes
give
reverence
to
such
,
as
in
authority
or
power
are
superiour
,
as
to
the
Fathers
of
the
Country
,
the
Fathers
of
our
bodies
,
the
Fathers
of
families
,
Fathers
in
Christ
,
and
the
like
.
Doct.
3.
Superiours
owe
a
kinde
of
honour
to
their
Inferiours
,
suitable
to
their
place
.
This
is
hence
gathered
,
in
that
Father
and
Mother
are
put
here
by
a
Synecdoche
.
1.
For
all
Superiours
.
2.
For
all
Neighbours
,
as
hath
been
said
.
So
men
are
commanded
to
honour
their
wives
,
1
Pet.
3.
7.
The
meaning
is
,
that
so
they
ought
to
behave
themselves
towards
their
Inferiours
,
that
their
Inferiours
may
chearfully
acknowledge
that
degree
of
dignity
they
have
over
them
,
and
shew
the
same
.
Reas.
1.
Because
this
is
but
that
general
and
universal
justice
,
whereby
every
one
is
bound
to
render
to
another
his
due
.
Reas.
2.
Because
humility
inclines
all
godly
men
,
that
as
farre
as
conveniently
may
be
,
they
condescend
to
Inferiours
,
and
as
it
were
lift
them
up
rather
to
themselves
,
than
stand
too
much
upon
their
owne
title
,
or
superiority
.
Reas
3.
Because
that
esteeme
and
respect
which
descends
from
the
superior
to
the
inferior
hath
much
more
weight
than
that
which
ascends
from
the
inferior
to
the
superior
,
and
therefore
makes
more
for
preserving
of
the
safety
of
mankinde
in
its
right
order
.
Use
1.
That
Superiours
uphold
with
their
dignity
,
that
resemblance
of
God
,
which
they
ought
to
carry
before
there
inferiours
.
2.
That
they
have
a
care
of
going
before
them
in
a
right
way
and
by
a
good
example
.
3.
That
they
alway
use
all
their
wisedome
,
authority
,
and
power
,
that
they
have
,
to
the
procuring
of
the
good
of
them
that
are
under
them
▪
Doct.
4.
This
mutuall
honouring
of
each
other
makes
much
for
the
prolonging
,
and
making
our
lives
the
more
pleasant
in
this
world
,
and
improving
of
our
hope
about
the
life
eternal
.
This
is
clear
from
the
promise
that
is
subjoyned
to
the
precept
.
Reas.
1.
Because
the
conformation
of
humane
society
tends
derectly
to
the
conservation
of
the
life
and
livelihood
of
each
one
in
particular
.
Reas.
2.
Because
sins
that
are
committed
against
parents
,
by
whom
we
received
this
life
are
most
sutably
punished
by
the
losse
of
this
life
,
and
of
the
comforts
thereof
;
and
there
is
a
like
reason
sinnes
against
such
,
as
are
placed
in
stead
of
parents
.
Use.
Is
of
Exhortation
,
That
by
this
and
the
like
considerations
we
stir
up
our selves
to
a
generall
care
of
the
performance
of
this
duty
.
The
fortieth
Lords
day
.
Exod.
20.
13.
Thou
shalt
not
kill
.
IN
this
sixth
command
of
the
Decalogue
Moses
treats
of
the
person
and
life
of
man
,
and
this
is
the
reason
,
why
this
command
is
placed
before
the
other
two
following
,
in
which
onely
are
●…andled
,
only
the
adjuncts
of
these
.
For
the
person
and
life
are
of
greater
importance
,
than
the
things
that
belongs
to
the
person
.
Therefore
care
was
first
●…o
be
had
of
this
,
and
then
of
these
.
The
command
is
proposed
negatively
,
without
the
rest
that
follow
,
when
yet
the
praecedent
were
proposed
affirmatively
.
The
reason
is
,
because
in
things
belonging
to
the
fifth
precept
,
privation
is
more
used
than
contrariety
;
that
is
,
it
is
more
commendable
not
to
give
the
honour
to
such
as
it
is
due
,
than
to
load
them
with
manifest
injuries
,
and
reproaches
.
But
in
these
commands
nothing
is
more
usuall
,
than
that
unto
the
duties
commanded
,
we
run
into
the
quite
contrary
faults
as
to
hurt
our
neighbours
life
or
his
livelihood
in
his
goods
,
or
to
beare
a
false
testimony
against
him
,
or
to
desire
any
thing
inordinately
,
that
is
his
.
It
was
therefore
very
sutable
that
in
the
fifth
commandement
the
perfect
duty
opposite
unto
the
privation
of
honour
should
affirmatively
be
commanded
us
;
but
in
the
rest
it
was
more
necessary
that
we
should
be
recalled
from
the
contrary
faults
,
and
sinnes
by
a
negative
prohibition
.
Now
the
life
,
for
which
provision
is
made
in
this
command
,
is
both
bodily
and
spirituall
;
and
both
these
ought
to
be
considered
not
onely
in
their
esteem
and
existence
,
but
also
in
all
their
accessarie
qualities
,
that
makes
for
their
comfort
and
conveniency
.
Doct.
1.
Out
of
conscience
to
God
and
his
law
,
we
ought
to
abstaine
from
all
such
things
,
as
tend
to
the
hurt
of
our
neighbours
bodily
life
.
This
is
gathered
from
the
words
of
this
command
;
because
while
murther
or
killing
is
forbidden
all
causes
also
,
and
effectuall
occasions
thereof
are
forbidden
.
Reas.
1.
Because
man
is
made
after
the
image
of
God
,
and
so
any
unjust
violence
done
to
the
pe●…son
or
life
of
man
,
makes
against
the
honour
of
God
,
Gen.
9.
6.
&c.
Reas.
2.
Because
God
alone
is
the
father
of
spirits
,
and
the
Lord
of
our
life
.
He
doth
therefore
an
injury
to
God
who
unjustly
hurts
his
brothers
life
,
and
arrogates
to
himself
that
power
which
belongs
properly
to
no
other
but
to
God
alone
.
Reas.
3.
Because
this
is
the
greatest
wrong
that
can
be
done
to
a
man
,
as
to
this
life
,
to
deprive
him
of
life
,
in
which
all
other
injuries
are
privatively
contained
.
Use
1.
Is
of
Admonition
That
we
diligently
keep
our selves
not
onely
from
effusion
of
blood
,
in
which
consists
the
height
of
this
injury
;
but
also
from
all
cruelty
,
and
from
all
both
words
and
deeds
,
whereby
mans
life
,
or
the
comforts
and
conveniencies
of
his
life
,
may
be
hurt
,
or
impaired
.
Use.
2.
Is
of
Admonition
also
that
by
like
reason
and
conscience
we
keep
our selves
from
all
those
inward
dispositions
and
affections
,
whereby
men
use
to
be
led
and
provoked
to
hurt
their
neighbour
unjustly
;
as
are
.
1.
Anger
.
2.
Hatred
,
which
is
as
it
were
a
vehement
anger
now
strengthned
and
rooted
in
the
minde
,
whence
it
is
,
that
men
wish
great
evils
to
such
as
they
hate
and
that
constantly
;
form
which
affection
indeavour
follow
's
;
and
from
endeavour
the
act
it self
of
hurting
.
3.
Envy
,
whereby
men
so
repine
at
others
good
estates
that
they
wish
them
worse
,
or
some
evil
.
4
Desire
of
revenge
,
whereby
men
use
to
render
evil
for
evil
,
and
that
as
it
is
evil
.
For
although
the
desire
of
restitution
of
what
is
taken
away
,
or
of
satisfaction
for
wrong
,
or
of
chastisement
,
or
punishment
,
against
such
or
such
an
one
,
that
hath
offended
,
be
honest
sometimes
and
laudable
;
to
wit
,
because
and
when
some
evill
in
these
and
the
like
,
is
wished
to
the
party
,
not
as
evil
,
but
as
it
tends
to
his
good
,
and
so
as
it
may
be
good
for
him
:
Yet
desire
of
revenge
,
whereby
we
desire
some
evill
to
another
,
as
it
is
,
and
may
be
evill
to
him
onely
,
without
any
reference
to
his
good
,
can
never
be
either
honest
,
laudable
,
nor
lawfull
.
Doct.
2.
But
most
of
all
we
ought
to
keep
our selves
from
such
things
,
whereby
the
life
of
the
soul
of
our
brother
is
〈◊〉
.
This
is
gathered
from
the
words
of
the
Text
,
because
of
all
other
this
is
the
deadl●…est
sort
of
killing
a
man
;
of
which
also
the
Scripture
admonisheth
us
in
the
same
phrase
,
whereby
bodily
killing
is
forbidden
,
I
will
require
his
blood
at
thy
hands
.
Ezek.
36.
Yet
this
difference
there
is
between
bodily
and
spiritual
killing
,
that
no
man
can
be
spiritually
killed
,
or
murthered
by
violence
and
meer
force
,
as
bodily
many
are
.
Reas.
1.
Because
the
spiritual
life
of
a
man
is
his
preciousest
possession
,
farre
surmounting
his
bodily
life
.
Reas
2.
Because
the
hurting
of
this
life
,
belongs
to
the
hurt
of
his
eternal
state
and
condition
.
Reas.
3.
Because
the
depriving
of
this
life
drawes
with
it
the
deprivation
of
all
the
true
comfort
of
the
bodily
life
also
.
Reas.
4.
Because
in
hurting
this
life
,
Gods
glory
is
directly
wronged
,
by
reason
that
this
life
cannot
be
hurt
,
but
by
the
sin
as
well
of
him
that
hurts
it
,
as
him
that
is
hurt
;
though
bodily
life
may
be
taken
away
without
the
sin
of
him
whose
it
is
.
Use
,
Of
Admonition
,
that
with
great
care
&
conscience
we
keep
our selves
from
all
things
whereby
this
life
of
the
soul
is
hurt
;
as
,
1.
From
Heretical
Doctrines
.
●…
.
From
evill
and
corrupt
counsells
▪
●…
.
From
scandalous
and
pernitious
examples
.
4.
From
all
neglect
of
such
duties
,
as
we
owe
unto
our
Neighbour
,
in
order
to
this
eternal
salvation
.
Doct.
3.
It
is
our
duty
not
onely
●…o
abstain
from
all
such
things
,
as
the
life
of
our
Neighbour
bodily
or
spiritual
is
hurt
by
▪
but
also
carefully
to
do
all
such
things
whereby
he
may
be
fu●…red
in
either
life
,
and
it
may
be
made
more
lively
and
comfortable
to
him
.
It
is
hence
gathered
,
that
as
no
command
is
altogether
negative
,
but
containes
alwayes
and
commands
the
contrary
duties
to
the
sinnes
forbidden
,
so
is
it
also
in
this
sixt
Commandment
.
Reas.
1
Because
there
is
a
certaine
communion
of
nature
and
life
bodily
amongst
all
the
posterity
of
Adam
as
they
do
all
come
of
one
and
the
same
blood
.
There
is
likewise
a
like
communion
of
spiritual
life
amongst
many
,
as
to
the
act
and
exercise
it self
;
and
amongst
all
,
as
to
the
hope
and
possibility
.
Reas
2.
Because
religion
sets
up
a
sort
of
society
amongst
men
,
and
as
it
were
,
a
spiritual
or
City
o●…
Commonwealth
;
wherein
every
one
is
bound
to
procure
the
common
good
,
and
advance
it
as
much
as
he
can
.
Reas
3
Because
God
in
such
duties
is
glorified
,
and
according
to
the
power
and
occasion
given
us
,
there
ariseth
to
us
,
a
calling
,
and
a
divine
allowance
,
whereby
we
are
in
special
manner
to
perform
this
duty
.
Use.
Of
Exhortation
to
all
sorts
of
duties
,
whereby
the
life
of
our
Neighbour
may
be
cherished
;
as
,
●…
.
To
a
care
of
peace
and
love
.
2.
To
patience
.
3.
To
courtesie
.
4.
To
pitty
,
mercy
,
and
bounty
.
5.
To
spiritual
almes
of
Instruction
,
Exhortation
,
Admonition
,
Consolation
,
as
occasion
shall
require
.
Hither
also
are
such
sinnes
to
be
referred
,
as
we
commit
against
our
owne
lives
,
as
drunkennesse
,
surfet
,
the
evills
of
whoredomes
,
and
uncleanness
,
and
the
like
;
and
contrarily
,
those
duties
,
whereby
we
ought
to
procure
and
further
our
owne
comfort
both
of
life
and
health
,
as
also
of
body
and
soul
▪
The
forty
first
Lords
day
.
Exod.
20.
14.
Thou
shalt
not
commit
Adultery
.
IN
this
seventh
Commandment
are
handled
such
duties
as
belong
to
the
begetting
&
propagating
of
humane
life
.
For
these
have
place
next
after
such
as
belong
to
preservation
of
life
,
which
were
ranked
in
the
sixth
Commandment
,
which
takes
care
for
continuing
the
life
of
this
and
that
party
in
particular
;
but
this
seventh
Commandement
,
of
all
men
in
general
.
By
name
then
one
special
impurity
and
dishonesty
is
onely
forbidden
;
but
by
the
usual
Synecdoche
▪
or
comprehensive
sort
of
speech
,
all
others
of
that
kinde
are
understood
,
whether
disordered
actions
like
unto
this
,
or
whether
such
as
tend
either
of
their
owne
nature
,
or
of
the
intention
of
the
doer
,
to
the
furtherance
of
such
impure
acts
.
Doct.
1.
We
ought
out
of
conscience
towards
God
to
keep
our selves
from
all
impurity
and
unchastity
.
Reas.
1.
Because
sins
of
this
kind
bring
disorder
into
such
things
as
belong
to
the
propagation
of
mans
life
,
and
so
tend
some
way
to
the
corrupting
of
mankind
.
Reas.
2.
Because
from
such
sins
a
sort
of
most
inward
uncleannesse
followeth
in
the
person
or
body
of
man
;
whence
it
is
,
that
the
Apostle
,
1
Cor.
6.
18.
distinguisheth
this
sin
from
all
others
,
in
that
others
are
without
the
body
,
this
in
and
against
the
body
it self
;
though
there
be
some
other
sins
that
seem
to
be
in
and
against
the
body
,
as
drunkennesse
,
surfet
,
&c.
yet
they
neither
so
inwardly
arise
from
the
body
,
nor
so
directly
affect
it
,
and
primarily
,
as
these
lustfull
dishonesties
.
Reas.
3.
Because
from
this
kind
of
uncleannesse
followeth
that
dishonouring
of
our
owne
bodies
,
the
contrary
whereof
is
naturally
due
to
them
,
and
to
our
persons
,
as
appears
,
●…
Thes.
4.
4.
Reas.
4.
Because
these
impurities
in
a
special
manner
withstand
inward
holiness
,
as
appears
both
from
that
place
of
the
Thessalonians
,
where
holinesse
is
conjoyned
with
the
honour
of
the
body
in
opposition
to
this
uncleannesse
;
and
from
that
to
the
Corinthians
,
where
our
bodies
by
these
faults
,
are
said
of
temples
of
the
Holy
Ghost
,
and
of
members
of
Christ
,
to
become
the
members
of
an
Harlot
.
Use
,
Of
Admonition
,
that
with
the
greater
care
and
conscience
we
shunne
all
such
uncleannesses
,
which
ought
so
much
the
more
to
be
called
to
mind
by
us
,
as
the
depravednesse
of
mans
nature
useth
most
to
appear
in
these
kind
of
sins
,
because
they
are
most
common
,
most
prevalenr
;
and
keep
strongest
dominion
in
him
,
possessing
the
whole
man
,
in
whom
they
are
,
and
that
most
deeply
,
and
with
a
kind
of
violence
and
force
.
Hence
it
is
,
that
in
Scripture
they
are
called
a
burning
,
because
they
burne
up
all
in
their
way
,
and
by
little
and
little
consume
the
whole
man
,
as
fire
doth
the
thing
that
it
burnes
;
more
especially
we
ought
to
keep
our selves
,
1.
From
that
lust
which
is
properly
called
carnal
,
that
we
be
not
subject
to
,
or
obey
the
affections
and
dispositions
of
it
.
2.
From
all
outward
conversation
,
whereby
such
lust
is
cherished
and
furthered
in
our selves
,
or
in
others
;
as
are
,
1.
Such
thoughts
,
as
with
pleasure
and
delight
are
taken
up
and
used
about
unchast
matters
.
2.
Wanton
apparel
and
behaviour
,
or
which
savour
of
wantonnesse
,
or
cherish
it
.
3.
Filthy
and
unclean
communication
,
either
in
common
discourses
,
or
songs
.
4.
Unclean
company
,
and
wanton
representations
,
as
are
commonly
in
Stage-playes
and
interludes
,
pictures
,
and
rooms
hung
with
such
,
&c.
5.
All
occasions
and
provocations
to
lust
,
as
idlenesse
,
drunkennesse
,
surfetting
,
and
the
like
.
6.
Most
of
all
the
acts
themselves
,
of
unchastnesse
in
whordome
,
adultery
,
fornication
,
and
the
like
.
Doct.
2.
By
vertue
of
this
command
we
are
bound
to
study
all
cleannesse
of
soule
and
body
,
that
belongs
unto
procreation
.
This
is
commanded
in
the
same
words
,
that
the
contrary
faults
are
forbidden
by
,
according
to
the
constant
use
of
speech
in
the
decalogue
.
Reas.
1.
Because
this
cleannese
is
a
part
of
our
inward
sanctification
.
Reas
2.
Because
from
this
part
of
our
sanctification
a
special
sort
of
honour
ariseth
,
1
Thes.
4.
4.
While
our
bodies
are
not
made
drudges
for
the
fulfilling
the
base
and
vile
affections
of
the
flesh
,
but
are
applied
unto
nobler
uses
.
Reas
▪
3.
Because
this
purity
is
needfull
,
that
we
may
be
fit
to
worship
God
,
as
we
should
.
For
carnal
impurity
where
it
prevailes
and
gets
the
dominion
,
it
not
onely
presses
downe
and
burthens
the
minde
,
so
that
it
cannot
raise
up
it self
unto
spiritual
thoughts
and
affections
,
but
also
it
infecteth
with
contagion
,
and
pollutes
those
very
thoughts
and
endeavours
,
whereby
we
seek
after
and
breath
for
spiritual
life
.
Use
,
Of
Admonition
,
that
we
indulge
not
,
nor
allow
the
inclinations
of
our
corrupt
natures
in
these
things
,
nor
suffer
our selves
to
be
carried
away
with
the
evill
manners
and
examples
of
the
vulgar
sort
,
who
in
this
kind
,
are
more
beasts
often
,
than
Christians
;
but
let
us
alwayes
be
thinking
,
how
we
may
keep
our selves
clean
,
as
well
from
these
lusts
of
the
flesh
,
as
from
other
sins
:
This
cleannesse
is
maintained
by
modesty
and
temperance
.
Modesty
is
herein
kept
,
if
neither
by
words
,
nor
by
gestures
,
nor
by
any
other
such
way
,
we
uncover
as
it
were
without
reverence
,
what
nature
tells
us
should
be
covered
and
hid
,
and
be
ashamed
of
the
uncovering
.
Temperance
or
sobriety
consists
in
the
keeping
a
moderation
or
measure
in
the
pleasures
of
the
flesh
or
body
,
especially
in
meat
and
drink
.
The
cleannesse
or
chastity
,
as
to
the
diversity
of
manner
,
is
divided
into
chastity
of
single
life
,
and
chastity
of
mariage
For
mariage
is
appointed
now
since
the
fall
,
by
God
,
to
be
a
meanes
of
keeping
this
cleannesse
or
chastity
,
in
things
that
belongs
to
the
generation
of
mankinde
.
We
ought
therefore
to
have
a
care
,
1.
That
we
so
marry
as
that
it
be
in
such
cleannesse
;
that
is
,
with
such
a
person
,
in
such
a
manner
,
for
such
an
end
,
that
from
a
good
conscience
it
may
be
said
,
that
the
contract
or
bargaine
was
made
in
the
Lord
,
and
in
his
fear
.
2.
That
it
be
used
and
exercised
in
this
cleannesse
;
that
is
,
that
neither
the
end
of
it
may
be
broken
,
nor
it self
be
drawne
beyond
the
bounds
of
modesty
and
temperance
;
nor
that
it
be
any
way
from
a
remedy
of
sin
and
lust
,
turned
into
a
cover
for
uncleannesse
and
wantonnesse
.
The
forty
second
Lords
day
.
Exod.
20.
15.
Thou
shalt
not
steal
.
IN
this
eighth
Commandement
mens
possessions
are
handled
as
things
that
come
under
the
name
of
their
outward
goods
,
and
commodities
.
For
thus
God
would
shew
what
a
care
he
hath
of
us
,
in
that
not
onely
by
his
Law
he
hath
provided
for
the
safety
of
our
life
,
and
chastity
,
and
honour
of
our
persons
,
but
also
for
our
possessions
and
external
goods
.
He
would
also
hereby
admonish
us
how
confidently
we
may
trust
all
that
is
ours
to
him
;
where
by
his
eternal
Law
he
would
have
us
secured
about
these
lesser
matters
.
There
is
in
this
Commandment
ordained
and
presupposed
a
propriety
to
every
particular
man
in
his
own
goods
,
by
reason
whereof
it
s
truly
said
,
his
is
mine
,
and
that
is
●…hine
For
though
at
the
beginning
of
the
creation
all
things
were
in
a
manner
common
;
yet
afterwards
by
lawful
seizure
and
possession
of
this
,
or
that
,
a
division
of
things
ensued
,
the
unjust
breach
of
which
division
is
condemn'd
in
this
commandment
,
with
all
such
things
as
make
for
it
,
or
lead
to
it
.
For
as
in
a
feast
some
dish
is
set
downe
in
common
and
is
no
more
this
guests
,
than
that
's
;
yet
when
any
guest
hath
taken
to
himself
a
portion
or
share
of
it
,
then
that
is
more
his
owne
,
than
any
others
,
so
that
it
cannot
by
any
other
be
taken
from
him
without
uncivility
;
so
were
all
the
commodities
of
this
life
at
the
first
set
out
in
common
to
all
;
but
when
one
took
to
himself
a
certain
portion
of
them
,
another
could
not
by
violence
take
it
from
him
without
sin
.
Now
by
name
theft
onely
is
forbidden
,
because
it
is
one
of
the
grossest
and
manifestest
sins
of
this
kinde
;
because
in
theft
to
every
one
is
apparent
the
breach
of
that
right
which
every
one
hath
to
his
own
commodity
,
and
so
the
unjustice
and
the
wrong
is
clear
:
Yet
together
with
it
also
,
according
to
the
perpetual
use
of
speech
in
all
the
other
Commandments
,
all
the
degrees
,
and
causes
,
principles
,
and
occasions
or
provocations
to
it
,
are
forbidden
.
Doct.
1.
We
must
keep
our selves
out
of
cons●…ience
towards
God
,
from
all
unjust
hurting
of
our
Neighbour
,
in
point
of
his
possession
▪
or
outward
goods
.
Reas.
1.
Because
otherwayes
we
sin
against
God
and
that
after
diverse
manners
:
1.
That
dispensation
of
his
providence
,
whereby
he
hath
made
division
of
such
things
amongst
men
,
is
disturbed
against
his
revealed
will
.
2.
The
dominion
of
God
himself
,
which
he
exercises
in
the
dispensing
of
such
things
as
seems
best
to
himself
,
seems
this
way
to
be
contemned
.
3.
We
invade
as
it
were
this
soveraignty
and
dominion
of
God
,
while
at
our
pleasure
we
will
make
ours
whatsoever
we
list
.
Reas.
2.
Because
we
do
our
neighbour
grosse
and
manifest
injury
,
while
we
take
by
force
to
our selves
,
what
belongs
to
him
,
and
so
take
away
from
his
his
goods
.
Reas.
3.
Because
in
this
manner
,
charity
is
directly
broken
,
while
instead
of
that
good
,
which
we
both
ought
to
wish
,
and
procure
to
our
neighbour
;
we
do
him
reall
evill
,
in
depriving
him
of
his
own
goods
.
Reas
4.
Because
from
such
sins
follow
strifes
,
hatred
and
the
disturbance
of
all
society
.
Use
Is
of
Admonition
,
that
we
not
onely
shun
that
which
is
commonly
called
theft
,
but
also
all
those
sins
,
which
in
Scripture
are
referred
to
theft
;
as
their
common
head
;
As
1.
the
too
great
love
of
riches
.
2.
The
desire
of
our
own
profit
with
our
neighbours
losse
.
3.
All
unjustice
of
bargains
and
commerce
,
how
ever
it
may
be
done
with
colour
of
right
.
4.
All
using
or
appropriating
to
our selves
that
which
is
anothers
without
its
masters
consent
,
whether
this
be
done
by
force
,
or
by
deceit
and
circumvention
.
Doct.
2.
With
the
same
religion
or
conscience
that
we
ought
to
abstain
from
theft
,
we
ought
to
s●…t
ou●…selves
to
this
on
the
contrary
,
that
we
may
seek
our
neighbours
good
,
and
further
it
in
his
outward
goods
.
It
is
gathered
from
the
likeness
of
reason
,
that
is
between
the
sins
▪
forbidden
,
and
the
duties
commanded
,
that
are
contrary
to
the
same
.
Reas.
1.
Because
by
this
means
we
make
our selves
instruments
of
Gods
bounty
and
good
providence
,
whereby
it
is
his
pleasure
,
that
all
be
provided
for
in
things
necessary
to
this
life
.
Reas.
2.
Because
it
is
the
exercise
of
our
charity
towards
our
neighbour
.
Reas.
3.
Because
it
belongs
also
some
way
to
iustice
,
in
as
much
as
we
ought
to
behave
our selves
as
members
of
the
same
society
,
and
every
one
hath
right
to
such
duties
from
others
,
as
far
as
conveniently
they
can
be
by
them
performed
.
Reas.
4.
Because
our
Lord
admonisheth
us
,
that
we
make
unto
our selves
,
freinds
from
the
use
of
this
communion
;
and
so
further
others
by
our
good
example
,
and
our selves
by
their
good
desires
and
prayers
for
us
,
in
the
way
to
salvation
.
Use
Is
of
Direction
,
that
we
set
our selves
with
all
care
,
that
according
to
this
duty
of
humanity
,
we
further
the
profits
of
others
,
as
our
occasion
and
power
shall
require
.
Hence
1.
we
ought
to
purchase
nothing
to
our selves
,
but
by
honest
means
,
and
just
titles
of
right
:
For
whatsoever
is
otherwise
purchased
or
acquired
,
turns
alwayes
to
the
wronging
of
another
.
2.
Every
one
should
betake
himself
to
some
honest
exercise
of
life
,
which
is
in
its
self
lawfull
,
sutable
to
our selves
,
and
profitable
to
others
,
and
such
as
live
at
ease
:
For
who
so
live
disorderly
,
as
stout
beggars
,
with
him
in
the
Gospel
,
who
having
full
Bags
and
Barns
,
sings
a
requiem
to
their
souls
;
saying
,
Soul
take
thine
ease
▪
thou
hast
much
laid
up
;
these
as
in
other
things
,
so
they
sin
in
this
,
that
they
take
not
upon
them
such
a
condition
of
like
,
whereby
they
may
doe
good
unto
others
.
3.
Diligence
is
to
be
used
in
our
calling
,
without
which
we
cannot
keep
the
things
we
have
,
much
lesse
increase
them
;
that
we
may
spare
something
from
them
,
and
lay
it
out
unto
the
common
good
of
others
.
4.
Frugality
and
moderation
in
our
expenses
about
our selves
ought
to
be
used
,
least
the
fountain
should
be
drawn
dry
,
whence
such
streams
should
flow
,
for
helping
and
refreshing
others
.
5.
Bounty
and
mercy
ought
to
be
exercised
,
in
communicating
our
goods
unto
others
,
especially
persons
that
are
to
be
pittied
;
and
of
these
,
chiefly
such
as
are
of
the
houshold
of
faith
:
For
in
this
duty
is
most
of
all
exercised
,
and
most
manifestly
that
vertue
that
is
most
contrary
to
theft
;
because
as
in
theft
we
take
unjustly
to
our selves
,
what
is
not
our
own
;
so
in
liberality
and
alms
,
we
justly
take
from
our selves
what
is
our
own
,
and
freely
bestow
it
on
another
.
The
forty
third
Lords
day
.
On
Exod.
20.
18.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
IN
this
Commandment
,
is
handled
the
testimony
of
one
given
on
the
behalf
of
another
,
for
getting
of
belief
or
trust
of
them
.
This
then
is
also
amongst
the
things
that
belong
to
our
neighbours
:
For
it
either
tends
to
his
good
,
or
to
his
hurt
,
as
the
belief
that
is
given
to
this
testimony
,
may
either
do
him
good
or
do
him
harm
.
God
in
this
Commandment
therefore
shews
us
,
that
we
ought
not
onely
,
not
to
hurt
our
neighbour
,
in
his
honour
,
or
life
,
or
chastity
▪
or
goods
;
but
also
that
no
effectual
occasion
of
harm
should
be
given
him
,
either
by
words
,
or
by
a
witnessing
,
though
he
should
not
thereby
be
immediately
hurt
,
but
either
by
the
comming
between
of
his
own
,
or
some
other
bodies
credit
or
endavour
.
The
general
sin
that
is
here
forbidden
,
is
called
a
false
witnessing
;
that
is
,
whensoever
by
our
credit
,
authority
,
or
testimony
,
we
confirm
that
as
truth
,
which
we
know
to
be
false
,
which
is
the
very
nature
and
definition
of
a
lye
.
Doct.
1.
Every
lye
with
whatsoever
pretence
it
may
be
excused
,
as
it
is
a
witnessing
of
falshood
,
it
is
a
sin
.
Reas.
1
Because
it
contains
an
in●…ury
to
our
neighbour
,
who
from
the
very
law
of
nature
,
hath
this
right
,
that
he
may
challenge
of
us
,
that
we
say
nothing
to
him
,
as
true
as
that
is
not
true
;
no
more
than
we
would
thrust
upon
him
a
piece
of
false
coin
,
for
true
or
currant
gold
or
silver
,
which
yet
is
but
a
counterfeit
.
Reas.
2.
Because
there
is
a
base
and
dishonest
disorder
in
the
false
witnesse
,
that
lyes
while
his
tongue
and
speech
disagree
quite
from
his
minde
;
and
it
is
as
if
the
Interpreter
of
some
Princes
should
speak
things
quite
contrary
to
those
,
that
he
got
in
commission
from
his
Prince
to
declare
.
Reas.
3.
Because
the
inconveniences
that
are
brought
forth
and
furthered
in
the
world
by
lyes
are
very
grievous
and
heavy
;
because
by
them
all
trust
,
in
which
lyes
the
very
knot
and
foundation
of
humane
society
,
is
troubled
in
every
kinde
;
and
there
is
no
evill
that
in
any
other
sort
is
done
to
any
,
but
both
may
and
useth
also
to
be
brought
about
by
lies
;
so
as
by
lies
sin
is
committed
against
the
honour
,
the
life
,
the
chastity
,
and
the
outward
goods
of
men
,
as
also
against
his
religion
,
so
that
all
the
foregoing
Commandments
,
by
breaking
of
this
Commandment
by
lies
,
may
also
be
some
way
broken
.
Reas.
4
Because
by
a
lie
the
nature
of
the
Devill
himself
is
in
a
special
manner
followed
,
and
as
it
were
put
on
like
a
garment
,
Ioh
8.
44.
You
are
of
your
Father
the
Devill
,
and
the
lusts
o●…
your
Father
you
will
do
.
He
was
a
Murtherer
from
the
beginning
,
and
abode
not
in
the
truth
because
there
is
no
truth
in
him
.
When
he
speaketh
a
ly
,
he
speaketh
his
own
;
for
he
is
a
lier
,
and
the
Father
of
it
.
The
Use
is
of
Admonition
,
that
out
of
conscience
towards
God
,
we
keep
our selves
from
all
lying
,
whether
it
be
that
of
a
pernicious
lye
,
or
an
officious
lye
,
or
a
merry
lye
:
Whether
it
be
spoken
of
our selves
,
as
in
our
vaunting
and
dissimulations
,
or
of
others
,
as
in
calumnies
,
slanders
,
backbitings
,
flatteries
,
soothings
,
&c
But
these
lyes
are
chiefly
to
be
shunn'd
,
as
use
to
be
committed
in
publick
judgments
,
and
matter
of
great
weight
and
importance
.
1
Because
with
how
much
more
advisedness
a
man
lyes
,
by
so
much
his
sin
is
the
greater
.
2.
Because
by
how
much
the
greater
the
danger
is
,
that
another
is
brought
into
by
the
lye
,
by
so
much
the
sin
is
the
heavier
.
3
By
how
much
the
greater
obligations
come
together
,
binding
us
to
speak
truth
:
by
so
much
the
sinne
is
multiplied
.
And
that
we
may
abstain
from
lying
,
we
must
abstain
from
such
things
as
make
way
for
lying
;
as
are
rash
suspicions
,
and
too
great
easiness
to
believe
and
receive
false
reports
;
and
a
talkative
and
twatling
nature
,
which
by
many
useth
so
to
be
exercised
,
as
without
that
consideration
,
whereby
they
should
alwayes
put
a
difference
between
truth
and
falseshood
,
and
the
like
.
Doct.
2.
We
ought
to
love
truth
,
and
according
as
occasion
serves
,
further
and
advance
it
.
This
is
gathered
from
the
words
of
the
Commandment
,
because
veracity
,
whereby
we
both
love
truth
,
and
according
to
occasion
,
witnesse
the
same
,
is
that
virtue
here
commanded
;
and
is
contrary
to
that
sin
that
is
here
condemned
,
in
bearing
false-witnesse
:
So
that
speculative
truth
is
not
properly
here
treated
of
,
neither
that
which
is
true
generally
;
but
onely
morall
truth
,
that
is
,
such
as
belongs
to
mens
manners
and
consciences
;
and
that
is
such
a
truth
of
our
words
,
as
that
they
agree
with
our
minde
,
and
our
minde
also
with
the
thing
it self
,
as
far
as
we
are
bound
to
know
,
or
professe
that
we
know
.
And
this
veracity
is
to
be
followed
and
highly
to
be
prised
for
these
reasons
.
Reas.
1.
Because
it
is
not
the
least
part
of
that
Image
of
God
,
that
we
ought
to
shew
;
because
in
a
speciall
manner
God
is
,
and
is
called
the
God
of
truth
,
Psal.
31.
6.
and
his
word
the
word
of
truth
,
and
truth
it self
:
so
that
truth
hath
a
peculiar
agreement
with
the
nature
and
perfection
of
God
:
Whence
also
it
is
,
that
God
,
though
in
other
commands
hath
sometimes
used
a
kinde
of
exception
,
and
as
it
were
dispensed
with
it
for
a
time
,
as
in
the
matter
of
Theft
,
with
the
Israelites
(
for
he
made
that
to
be
no
theft
,
by
a
speciall
explication
of
that
command
,
which
otherwise
had
been
theft
)
and
of
some
marriages
both
before
and
under
the
Law
,
which
by
extraordinary
approving
of
them
he
made
lawfull
;
yet
in
this
command
about
speaking
truth
,
he
never
granted
any
explication
or
dispensation
,
because
from
the
very
nature
of
the
thing
it self
,
it
hath
more
of
Gods
Image
in
it
,
and
of
divine
and
immutable
justice
;
yea
,
which
is
more
,
God
hath
absolutely
forbidden
us
,
that
we
lye
not
,
although
for
his
cause
,
much
lesse
for
our
own
,
or
for
any
mortal
mans
.
Reas.
2.
Because
this
veracity
is
a
speciall
perfection
of
man
,
while
it
excludes
these
deviations
and
crookednesses
of
mens
minds
,
whereby
they
are
perverted
unto
a
custome
of
lying
,
and
subjected
unto
the
base
affections
either
of
fear
,
or
fraud
,
or
the
like
:
Hence
also
from
the
very
light
of
nature
,
it
is
a
singular
honour
to
any
,
if
they
be
lovers
of
truth
,
and
stick
fast
to
it
,
and
are
constant
both
in
defending
and
furthering
of
the
same
.
Reas.
3.
This
is
also
the
foundation
of
all
civill
society
and
conversation
;
so
that
it
being
taken
away
,
men
would
become
rather
Wolves
and
Foxes
to
one
another
,
than
men
.
Reas.
4
By
the
exercise
hereof
and
the
love
of
it
,
our
mindes
are
the
better
disposed
for
embracing
that
truth
,
which
leads
to
our
salvation
.
The
Use
is
of
Direction
,
that
in
our
conversation
with
men
,
we
follow
after
this
truth
,
for
though
it
be
not
required
,
either
that
we
know
all
that
is
true
,
nor
yet
that
at
all
times
we
speak
all
,
that
we
know
to
be
true
;
yet
against
the
truth
at
no
time
,
in
no
place
,
for
no
party
whatsoever
,
no
not
for
God
himself
(
as
hath
been
said
)
we
ever
witnesse
any
thing
:
Moreover
we
are
always
bound
to
give
witnesse
unto
the
truth
,
and
to
confirm
it
,
when
either
religion
or
conscience
towards
God
,
or
iustice
and
charity
towards
our
neighbour
shall
require
this
duty
from
us
.
The
forty
fourth
Lords
day
.
Exod.
20.
17.
Thou
shalt
not
covet
thy
neighbours
〈◊〉
,
thou
shalt
not
covet
thy
neighbours
wife
,
nor
his
man-servant
,
nor
his
maid-servant
,
nor
his
ox
,
nor
his
ass
,
nor
any
thing
that
is
thy
neighbours
.
IN
this
last
commandment
is
handled
,
the
estate
and
condition
of
our
Neighbour
in
common
,
as
appeareth
by
these
last
words
;
or
〈◊〉
is
〈◊〉
neighbours
:
For
as
in
the
first
Commandment
of
the
first
Table
,
that
duty
is
commanded
,
whereon
all
other
duties
lye
and
depend
;
so
also
in
this
last
Commandment
of
the
last
Table
,
that
duty
is
handled
,
on
which
all
others
,
that
relate
to
our
neighbour
do
depend
.
About
this
state
of
our
neighbour
in
common
,
coveteousness
is
forbidden
;
by
which
neither
is
understood
the
natural
faculty
of
coveting
or
desiring
,
which
is
of
it self
good
and
lawfull
,
and
not
to
be
ranked
in
the
place
of
things
forbidden
:
Nor
yet
every
concupiscence
or
lust
is
here
to
be
understood
;
because
such
acts
of
filthy
lust
,
as
have
the
consent
of
the
will
joyned
with
them
,
for
the
accomplishing
the
acts
of
sin
,
if
occasion
were
given
,
are
prohibited
in
the
other
Commandments
,
according
to
their
kindes
,
whereunto
they
belong
,
as
Christ
himself
teacheth
of
a
man
inordinately
lusting
after
a
woman
:
which
while
he
calls
adultery
,
he
shows
that
it
is
forbidden
in
the
seventh
Commandment
:
Nor
yet
is
understood
that
innate
,
and
inbred
lust
in
us
,
which
is
original
sin
,
and
the
●…inder
to
all
actuall
sin
;
because
that
is
no
more
forbidden
in
any
one
Commandement
,
than
the
contrary
original
righteousness
and
innocency
is
commanded
in
the
whole
Law
,
but
as
this
primitive
righteousness
is
commanded
us
in
all
the
Law
throughout
;
so
the
contrary
original
sin
,
lust
or
inclination
and
propensity
to
evill
,
in
general
,
is
forbidden
in
the
whole
Law
,
and
not
in
any
one
commandment
:
Here
then
is
properly
understood
,
that
coveteousness
,
which
is
a
disorderly
desire
or
longing
after
any
thing
,
that
is
our
neighbours
,
though
we
do
not
fully
consent
thereto
,
and
though
we
never
desire
to
accomplish
the
same
by
unlawfull
means
.
Doct.
1.
The
first
motions
,
wherein
we
are
touched
with
an
inordinate
desire
,
are
to
be
holden
●…or
sins
,
that
are
to
be
shunn'd
.
It
is
gathered
from
the
words
of
the
Commanment
;
because
that
first
lusting
after
any
thing
,
that
is
our
neighbours
,
is
expresly
condemned
;
and
all
other
inordinate
motions
are
of
the
same
kinde
.
Reas.
1
Because
such
motions
are
contrary
to
the
perfection
of
Gods
Image
,
which
we
are
every
where
bound
to
keep
intire
in
our selves
,
as
much
as
is
possible
.
Reas.
2.
Because
such
motions
are
contrary
to
charity
,
whereby
we
ought
to
love
God
with
our
whole
hearts
,
and
our
Neighbour
as
our selves
▪
For
if
this
charity
were
perfect
in
us
,
no
place
would
be
left
in
us
for
such
motions
of
affections
either
against
God
,
or
against
our
Neighbour
.
Reas.
3.
Because
in
such
motions
there
is
a
certain
beginning
of
a
consent
to
evill
,
though
it
be
not
full
and
perfect
;
which
appeareth
from
that
hidden
liking
and
delight
,
that
useth
to
accompany
such
motions
,
untill
seriously
they
be
repressed
.
Use
1.
Of
Refutation
,
against
Papists
,
who
hold
not
such
first
motions
for
sins
,
and
so
do
not
acknowledge
the
spiritual
depth
of
sin
;
and
by
the
same
meanes
in
great
part
take
away
the
power
of
repentance
and
spiritual
humiliation
.
Use
2.
Of
Admonition
.
that
with
all
diligence
we
keep
our
hearts
,
that
however
we
cannot
be
altogether
free
from
such
motions
,
yet
as
much
as
may
be
,
we
may
keep
our selves
from
them
;
and
that
for
two
causes
:
1.
Because
they
have
something
of
sinfulnesse
in
them
,
and
tend
also
to
the
promotion
of
heavier
sins
.
2.
Because
in
some
sort
they
defile
our
mind
and
make
it
less
fit
for
excercising
and
preserving
holy
motions
.
Doct.
2.
Every
one
ought
to
be
content
with
that
portion
and
condition
that
God
hath
measur●…d
out
unto
him
This
is
hence
gathered
;
because
contentment
with
our
owne
,
is
the
duty
directly
contrary
to
desiring
what
is
anothers
.
Reas.
1.
Because
we
ought
to
rest
in
Gods
dispensation
,
as
in
our
Fathers
good
providence
,
who
knowes
best
what
is
good
for
us
.
Reas.
2.
Because
this
contentment
makes
much
for
the
quietnesse
of
our
minde
,
and
so
for
the
happinesse
of
our
life
.
Reas.
3.
Because
the
want
of
this
content
argues
our
too
great
love
of
the
world
,
and
of
our selves
;
and
it
comes
from
a
perverse
affection
,
that
we
are
not
content
with
our
lot
▪
Use
1.
Of
Reproof
,
against
such
,
as
do
,
or
think
nothing
else
almost
,
than
how
they
may
compasse
such
or
such
a
worldly
thing
,
that
they
have
not
;
so
that
their
whole
life
is
nothing
else
but
a
continual
exercise
of
avarice
and
ambition
.
Use
2
Of
Exhortation
,
that
we
may
more
and
more
strive
unto
this
contentment
of
minde
,
which
is
the
companion
of
true
piety
,
as
is
said
;
Godlinesse
is
great
gain
,
with
a
minde
contented
with
its
owne
condition
.
For
we
brought
nothing
with
us
into
this
world
,
nor
can
we
take
any
thing
out
of
it
with
us
;
but
having
fo●…d
and
raiment
,
let
us
there
●…ith
be
content
.
But
such
as
will
be
rich
fall
into
tentation
,
and
into
a
s●…are
,
and
many
lusts
or
covetousnesses
,
&c.
1
Tim.
6.
6
,
7.
Doct.
3.
We
ought
to
desire
our
Neighbours
good
as
well
as
our
owne
.
This
is
hence
gathered
;
that
here
is
forbidden
the
coveting
of
that
,
which
is
our
Neighbours
;
whence
followes
,
that
we
ought
not
onely
to
leave
to
him
such
things
as
are
his
;
but
also
,
which
is
more
,
desire
heartily
that
he
may
keep
and
enjoy
his
owne
to
his
owne
content
,
not
that
we
should
have
them
,
or
desire
them
.
So
that
as
the
love
of
God
above
all
things
else
is
commanded
in
the
first
Commandment
,
so
this
love
of
our
Neighbour
,
as
of
our selves
,
seems
chiefly
to
be
commanded
,
and
as
it
were
summed
up
in
this
last
Commandment
.
Reas.
1.
Because
love
to
our
Neighbour
ought
to
follow
from
our
love
to
God
;
and
God
may
be
as
well
honoured
by
the
things
he
gives
to
our
Neighbour
,
as
the
things
that
he
gives
to
us
.
Reas.
2.
Because
however
it
be
more
natural
to
wish
well
to
our selves
,
yet
it
is
more
divine
and
perfect
to
wish
well
to
others
in
such
external
things
.
Reas.
3.
Because
by
wishing
well
to
others
,
we
wish
well
to
ourselves
,
in
as
much
as
by
the
exercise
of
this
duty
,
we
further
our
owne
salvation
Use
,
Of
●…eproof
,
against
the
common
frailty
of
us
all
.
For
from
this
,
as
from
the
Commandment
of
a
loving
God
above
all
things
,
it
followes
that
none
can
perfectly
keep
this
moral
Law
,
in
this
life
;
to
wit
,
if
we
understand
such
perfection
as
consists
in
compleat
obedience
.
For
otherwise
in
all
believers
is
found
such
a
perfection
,
or
integrity
and
sincerity
,
as
is
opposed
unto
fainednesse
and
dissimulation
;
and
such
as
is
opposed
unto
halting
or
lamenesse
,
by
which
some
duties
seem
to
be
looked
after
,
but
not
all
;
and
such
a
perfection
also
as
is
opposed
to
lukewarmnesse
.
For
all
believers
both
worship
God
sincerely
,
and
desire
to
keep
all
his
Commandments
,
and
pant
after
a
compleat
obedience
also
:
Yet
the
Law
is
not
for
this
proposed
to
us
in
vain
,
though
we
be
unable
to
keep
it
fully
.
For
hence
we
understand
,
1.
What
is
our
duty
.
2.
What
are
the
defects
under
which
we
lie
.
3.
What
we
may
require
of
God
;
to
wit
,
that
we
may
be
freed
from
guilt
,
&
renewed
to
a
performance
of
duties
.
4.
That
we
have
a
mark
set
us
,
whereat
we
may
aim
in
all
our
endeavours
.
5.
That
we
may
in
part
take
notice
of
the
perfection
of
that
life
which
we
shall
enjoy
in
another
world
.
The
forty
fifth
Lords
day
.
On
Ephes.
6.
18.
Praying
alwayes
with
〈◊〉
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
,
and
supplication
f●…r
all
Saints
.
THe
Apostle
after
explication
of
our
spiritual
armour
,
which
every
Christian
ought
to
furnish
himself
with
,
addes
exhortations
to
prayers
,
by
which
this
spiritual
armour
is
taken
up
,
put
on
,
strengthened
,
made
sure
,
and
of
proof
,
and
is
encreased
.
In
the
Exhortation
it self
several
things
are
expounded
as
the
Duty
of
praying
▪
which
duty
is
declared
,
1.
By
a
distribution
,
with
all
prayer
and
supplication
;
2.
From
the
adj●…nct
of
time
,
alway
,
or
at
all
times
.
3.
From
the
ob●…ect
,
unto
whose
good
these
prayers
are
to
serve
;
to
wit
not
onely
for
our selves
,
but
for
all
Saints
4.
From
the
efficient
cause
,
by
the
Holy
Ghost
.
5.
From
its
singular
manner
that
must
accompany
it
,
which
consists
in
watching
and
in
perseverance
.
Doct.
1.
Prayer
is
amongst
those
p●…incipal
duties
,
which
ought
to
be
had
a
care
of
by
us
.
It
is
hence
gathered
from
the
Text
;
because
the
Apostle
so
carefully
urgeth
it
.
Reas
1
Because
it
gives
very
great
glory
to
God
;
for
God
in
all
our
prayers
is
acknowledged
the
principle
and
fountain
of
all
our
good
.
Reas.
2.
It
contains
mans
greatest
subjection
and
homage
to
God
.
1.
Because
it
seeks
all
things
of
free
▪
gift
and
grace
.
2.
Because
the
soul
and
conscience
themselves
are
prostrated
before
God
,
and
cast
at
his
feet
as
it
were
,
when
we
pray
.
Reas.
3.
Because
by
prayer
,
we
receive
all
the
spiritual
gifts
of
God
.
Reas.
4
Because
by
the
same
,
we
sanctifie
to
our selves
all
the
corporal
gifts
of
God
.
Reas.
5.
Because
by
Prayer
we
flie
unto
God
,
that
in
him
we
may
be
secured
from
all
evill
.
Reas.
6.
Because
we
have
most
sweet
communion
and
communication
of
the
grace
of
God
in
the
exercise
of
Prayer
.
Reas.
7.
Because
in
Prayer
either
expressely
,
or
implyed
we
give
up
our selves
unto
God
,
so
as
after
and
from
prayer
,
we
rise
more
obliged
and
bound
to
God
than
we
were
before
;
because
all
Prayer
hath
alwayes
adjoyn'd
to
it
some
promise
of
thankfulnes
,
for
hearing
our
prayer
and
granting
our
desires
.
Use
Is
of
of
Exhortation
,
that
we
may
more
and
more
give
our selves
to
this
holy
exercise
of
Prayer
,
as
well
in
publick
as
in
private
Unto
which
care
many
considerations
ought
to
stir
us
up
:
As
first
,
That
holy
Prayer
is
so
acceptable
to
God
,
that
in
Scriptures
it
useth
to
be
called
Incense
,
or
Perfume
,
and
Sacrifice
.
2.
In
that
it
is
so
proper
to
the
godly
▪
that
in
Scriptures
godly
men
,
and
such
as
call
upon
the
name
of
God
,
are
without
difference
put
for
the
same
.
3.
In
that
it
is
so
inseparable
a
fruit
of
the
holy
spirit
dwelling
in
the
heart
of
a
believing
man
,
that
from
thence
it
is
called
the
spirit
of
Prayer
;
and
Prayer
is
almost
the
same
to
spiritual
life
,
as
breathing
is
to
naturall
or
animal
life
.
Moreover
that
by
prayers
we
best
resist
all
sort
of
temptations
;
whence
also
it
is
,
that
we
are
bid
resist
the
Devill
by
Praying
;
and
to
pray
and
watch
,
that
we
fall
not
into
temptation
:
Lastly
,
in
that
all
grace
is
stirred
up
,
and
increased
by
the
exercise
of
Prayer
.
Doct.
2.
In
prayer
we
ought
to
exercise
our selves
in
all
the
kindes
and
sorts
of
it
.
This
is
hence
gathered
in
that
the
Apostles
exhorts
us
here
,
to
all
prayer
,
and
supplication
,
and
thanksgiving
.
Reas.
1.
Because
our
manifold
necessities
,
as
well
in
respect
of
evils
,
wherewith
we
are
pressed
;
as
in
respect
of
good
things
that
we
want
,
or
for
receiving
whereof
we
ow
thanks
;
as
also
the
necessities
and
occasions
of
others
,
unto
whom
we
ow
this
▪
duty
of
Prayer
,
do
require
manifold
sorts
of
Prayer
.
Reas.
2.
Because
by
this
means
,
not
one
onely
,
or
another
,
but
all
the
graces
of
God
are
put
forth
and
exercised
in
us
,
according
to
their
proper
objects
and
natures
.
Reas
3.
Because
God
by
this
means
is
many
ways
glorified
of
us
.
Use
Is
of
Direction
,
that
we
rest
not
on
forms
of
Prayers
,
as
if
the
saying
over
of
such
were
enough
,
for
the
fulfilling
of
our
duty
in
general
;
because
according
to
divers
occasions
,
we
ought
to
betake
ourselves
to
divers
manners
or
wayes
of
Praying
.
Doct.
3.
In
Godly
prayers
the
holy
spirit
exercises
a
speciall
power
of
his
own
.
From
the
words
,
by
the
holy
spirit
.
Reas.
1.
Because
we
of
our selves
know
not
,
neither
how
,
nor
what
to
pray
for
:
And
although
we
be
taught
about
such
things
in
the
word
of
God
,
yet
for
the
practise
it self
,
a
special
direction
of
the
holy
spirit
is
requisite
.
Reas.
2.
Because
our
weaknesses
are
so
many
,
in
the
exercise
of
Prayer
,
that
they
must
be
helped
by
the
holy
spirit
.
Reas.
3.
Because
no
prayers
can
be
holy
and
acceptable
to
God
,
unlesse
they
come
from
the
holy
Spirit
.
Use
,
Of
Direction
,
that
in
making
our
prayers
,
we
trust
not
to
our
own
wit
,
and
volubility
of
gifts
,
and
to
our
own
strength
;
but
that
we
rely
alwayes
on
the
grace
and
help
of
the
Holy
Spirit
.
Doct.
4.
In
some
sort
or
other
we
ought
alwayes
,
or
at
all
times
to
be
praying
.
From
the
words
,
Praying
alwayes
.
Reas.
1.
Because
we
ought
always
to
have
a
praying
disposition
of
minde
,
or
a
mind
ready
to
pray
:
For
in
this
consists
the
right
disposition
and
ordering
of
our
minde
.
Reas.
2.
Because
we
ought
to
take
all
just
occasion
of
this
exercise
of
Prayer
.
Reas.
3.
Because
we
ought
not
to
passe
over
our
set
and
established
times
of
prayer
.
Use
Is
of
Reproof
against
such
,
as
are
so
far
from
this
exercise
,
that
they
cannot
onely
passe
over
whole
dayes
,
but
weeks
also
without
any
serious
thoughts
of
Prayer
.
Doct.
5.
The
manner
of
Praying
,
is
as
much
to
be
taken
care
of
,
as
prayer
it self
.
This
is
here
gathered
,
in
that
watching
unto
prayer
is
commanded
in
the
same
manner
with
prayer
.
Now
watching
unto
Prayer
,
belongs
unto
the
manner
of
Praying
,
and
in
some
sort
it
contains
all
things
,
that
belongs
unto
it
.
For
,
First
,
We
ought
to
watch
before
prayer
,
that
we
may
so
prepare
our selves
thereto
,
as
all
hinderances
may
be
removed
,
and
we
our selves
get
a
fit
disposition
of
mind
and
spirit
.
Secondly
,
In
prayer
we
must
watch
against
lukewarmnesse
,
want
of
reverence
,
wandring
thoughts
,
and
the
like
.
Thirdly
,
After
prayers
we
must
be
watchfull
,
against
forgetfulnesse
and
slothfulnesse
,
whereby
we
come
short
of
the
fruit
of
our
prayers
;
neither
indeed
for
our
carelesnesse
ought
we
to
expect
any
.
Reas.
1.
Because
in
every
moral
action
the
manner
of
doing
is
of
greatest
weight
,
by
which
it
onely
is
,
that
we
not
onely
do
that
which
is
good
,
but
do
it
well
.
Reas
2.
Because
in
prayer
,
after
a
special
manner
we
are
in
Gods
presence
,
in
whose
sight
,
how
we
behave
our selves
is
a
matter
of
no
small
concernement
.
Reas.
3.
Because
a
corrupt
manner
of
praying
,
sometimes
not
only
blasts
the
power
of
our
prayers
,
but
also
makes
them
to
be
turned
into
sin
to
us
.
Use
,
Of
Direction
,
that
we
may
have
a
care
of
all
such
things
,
as
make
for
the
right
manner
of
praying
;
such
as
are
Faith
,
Humility
,
Zeal
,
or
Fervour
,
and
Constancy
.
The
forty
sixth
Lords
day
.
Mat.
6.
9
,
10
,
11
,
12
,
13.
Verse
9
After
this
manner
therefore
pray
ye
:
Our
Father
which
a●…t
in
Heaven
,
Hallowed
be
thy
Name
.
10
Thy
Kingdome
come
:
Thy
will
be
done
in
earth
as
it
is
in
Heaven
.
11
Give
us
this
day
our
dayly
bread
.
12
And
forgive
us
our
debts
,
as
we
forgive
our
debtors
.
13
And
lead
us
not
into
temptation
,
but
deliver
us
from
evill
,
for
thine
is
the
kingdome
,
and
the
power
,
and
the
glory
,
for
ever
,
Amen
.
THis
prayer
was
dictated
by
Christ
,
and
for
this
reason
ought
chiefly
by
all
Christians
to
be
had
in
esteem
,
as
coming
from
him
that
was
the
wisdome
of
God
it self
,
which
therefore
both
knew
well
all
our
necessities
,
&
knew
also
most
perfectly
,
what
the
will
of
God
is
towards
us
:
And
it
was
dictated
,
that
it
might
be
an
example
or
pattern
of
all
Prayers
,
that
we
ought
to
use
;
not
that
we
should
be
bound
up
to
this
very
frame
and
form
of
words
;
however
it
may
also
be
freely
used
by
us
:
For
we
read
not
that
this
very
form
of
words
was
used
by
the
Apostles
,
though
otherwayes
divers
Prayers
of
theirs
are
mentioned
as
well
in
the
Acts
as
in
their
Epistles
.
This
Prayer
is
made
up
of
certain
Petitions
,
whereunto
are
adjoyned
a
foregoing
Preface
,
and
a
following
Conclusion
.
The
Preface
is
in
these
words
;
Our
Father
wh●…ch
art
in
H●…aven
.
And
herein
is
proposed
and
commended
unto
us
a
certain
description
of
God
,
to
whom
our
prayers
are
alwayes
to
be
directed
.
This
description
sutably
to
its
occasion
;
that
is
,
unto
praying
,
layes
out
unto
us
those
perfections
of
God
,
which
are
most
needfull
to
be
knowne
and
considered
of
us
for
a
devout
calling
upon
his
name
.
And
because
nothing
makes
more
for
this
,
than
that
we
be
assured
of
Gods
goodnesse
,
and
good
will
towards
us
,
whereby
he
intends
good
to
us
;
and
of
his
power
,
whereby
he
is
able
to
do
all
that
he
pleaseth
in
Heaven
or
on
earth
;
Therefore
,
●…
The
goodnesse
of
God
is
declared
by
that
title
of
,
Our
Father
.
And
2.
His
greatest
power
and
majesty
is
designed
in
these
other
words
;
Which
art
in
Heaven
.
He
is
called
Father
not
onely
from
the
benefit
of
creation
and
providence
,
whereby
as
with
a
Fatherly
care
he
provides
for
us
in
all
things
;
but
chiefly
also
for
the
benefit
of
adoption
,
whereby
of
his
special
favour
he
chuses
us
to
be
of
the
rank
and
number
of
his
sons
.
And
he
is
said
to
be
in
Heaven
▪
because
in
Heaven
,
especially
the
third
Heaven
,
he
manifests
his
ma●…esty
,
as
it
were
in
his
royal
throne
,
amongst
the
blessed
and
glorious
spirits
;
and
from
thence
he
sends
out
his
Word
,
as
a
royal
declaration
of
his
will
,
through
all
parts
of
the
world
,
for
the
powerfull
effectuating
of
all
and
every
thing
,
that
he
wills
,
or
pleaseth
.
Doct.
1.
Some
preparation
of
minde
is
necessary
for
●…ight
making
of
our
prayers
.
This
is
hence
gathered
,
in
that
a
preface
is
here
used
,
and
that
such
a
one
,
as
directly
makes
for
preparing
of
our
mindes
,
that
we
may
make
our
prayers
the
more
directly
before
God
.
Reas.
1.
Because
so
great
is
the
majesty
of
God
,
that
to
appear
before
him
,
and
rashly
as
it
were
to
rush
into
conference
with
him
,
and
so
negligently
without
any
care
of
our
fitnesse
,
and
predisposition
to
it
,
would
be
such
an
indignity
,
as
it
were
great
incivility
,
and
want
of
wisedome
,
to
use
towards
any
worldly
Prince
,
or
great
man
.
Reas
2.
Because
so
great
is
our
weaknesse
,
that
unlesse
our
mindes
be
strengthened
by
some
religious
meditation
,
they
will
never
lift
up
themselves
to
God
,
so
as
becomes
them
.
Reas.
3.
Because
so
great
is
our
unworthinesse
,
that
hardly
can
our
mindes
be
raised
up
to
consider
and
believe
,
how
our
prayers
are
heard
of
God
,
unless
we
seriously
meditate
on
the
favour
or
grace
of
God
,
and
his
promises
.
U●…e
,
Of
Direction
how
we
ought
to
dispose
and
settle
our selves
to
prayer
;
namely
by
such
a
preparation
,
which
chiefly
doth
consist
in
two
things
:
1.
In
calling
away
of
our
minde
,
and
thoughts
,
and
cares
,
from
all
other
things
,
not
onely
unlawfull
,
but
otherwise
lawfull
,
though
worldly
,
during
that
time
,
and
exercise
.
2
In
setting
of
our
mindes
,
and
thoughts
,
and
affections
on
heavenly
things
,
and
that
according
to
that
occasion
,
which
our
prayers
in
general
,
and
in
their
special
and
particular
natures
,
give
us
.
Doct.
2.
God
alone
by
religious
prayer
is
to
be
called
upon
.
This
is
hence
gathered
;
because
in
this
most
perfect
pattern
of
Christian
prayer
,
we
are
not
taught
to
call
upon
any
in
that
kinde
,
but
whom
we
may
call
,
Our
Father
which
art
in
heaven
.
Reas.
1.
Because
prayer
is
so
divine
a
worship
,
and
gives
so
much
glory
to
the
party
that
it
is
made
to
,
that
without
idolatry
it
cannot
be
offered
to
any
creature
;
whence
also
in
Scripture
every
where
it
is
called
a
sacrifice
,
which
the
very
Papists
themselves
confess
cannot
be
offered
but
to
God
alone
.
Reas.
2
Because
no
creature
can
sufficiently
know
our
prayers
;
to
wit
,
as
they
come
from
the
heart
,
and
not
from
the
mouth
onely
.
R.
3.
Because
no
creature
can
always
&
every
where
be
present
to
hear
prayers
,
where
they
are
made
.
Reas.
4.
We
cannot
religiously
call
on
such
,
as
we
do
not
religiously
believe
in
,
Rom.
10.
But
we
may
not
religiously
believe
in
a
creature
,
I●…r.
17.
5.
Use.
Of
Resutation
,
against
the
perverse
superstion
of
Papists
.
Doct.
3.
In
all
our
prayers
we
ought
to
come
unto
God
with
confidence
,
as
unto
our
Father
.
It
is
gathered
from
the
word
,
Father
.
Reas.
1.
Because
prayer
in
its
most
inward
and
essential
nature
,
is
an
action
of
affiance
and
trust
.
For
we
seek
nothing
from
God
,
but
out
of
trust
and
hope
grounded
on
his
promises
.
Reas.
2.
Because
we
ought
to
strive
unto
this
,
that
we
our selves
may
be
accepted
of
God
,
as
his
sons
,
that
so
we
may
know
that
our
prayers
will
be
accepted
of
him
:
And
this
we
onely
attain
by
faith
and
affiance
placed
on
God
,
through
Jesus
Christ
.
Reas.
3.
Because
we
ought
to
give
God
this
glory
,
that
as
a
bountifull
Father
he
will
liberally
give
unto
us
,
when
we
doe
ask
of
him
,
all
that
is
good
for
us
.
Quest.
What
shall
they
do
then
,
that
have
not
yet
received
the
spirit
of
adoption
,
so
that
with
any
certainty
they
may
●…all
upon
God
,
as
their
Father
?
Ans.
Though
such
cannot
for
that
time
receive
that
comfort
of
their
prayers
,
that
others
do
,
yet
they
ought
not
therefore
to
cease
from
the
exercise
of
prayer
,
because
this
it self
is
a
most
fit
meanes
to
attain
to
this
confidence
;
when
by
lifting
up
the
heart
to
God
,
we
wish
at
least
,
if
we
cannot
with
downright
confidence
and
affirmation
say
of
the
Word
,
that
yet
we
could
,
and
might
truly
call
upon
God
,
as
our
Father
.
Use
,
Of
Direction
,
that
we
alwayes
call
upon
God
in
Christ
,
in
whom
alone
God
is
our
Father
by
adopting
us
,
and
reconciled
unto
us
,
and
accepts
of
our selves
and
of
our
prayers
.
Doct.
4.
In
our
prayers
together
with
confidence
towards
God
,
charity
towards
our
brethren
ought
always
to
be
joyned
.
It
is
gathered
from
the
word
,
Our
For
though
it
be
both
lawfull
,
and
sometimes
expedient
and
profitable
,
that
a
believer
say
in
his
prayers
;
O
my
Father
,
for
manifesting
his
particular
confidence
in
God
;
and
not
for
designing
any
specialler
sonship
that
he
hath
in
God
,
than
others
;
as
Christ
the
Lord
alone
might
and
did
use
that
forme
of
speaking
;
yet
even
for
designing
our
particular
confidence
,
it
ought
never
to
be
joyned
with
excluding
thoughts
of
others
,
but
what
ever
our
own
particular
feelings
be
,
in
respect
of
charity
,
&
the
judgment
&
desire
thereof
towards
others
,
we
ought
alwayes
either
expresly
or
impliedly
,
to
call
upon
God
,
as
the
common
Father
,
as
of
our selves
,
so
of
others
also
.
Reas.
1.
Because
it
belongs
to
our
comfort
,
that
we
so
call
on
God
,
as
being
members
with
others
of
that
mystical
body
,
whereunto
God
hath
prepared
and
promised
all
good
things
.
Reas.
2.
Because
it
belongs
to
the
communion
of
Saints
,
that
they
have
a
perpetual
communication
or
mutual
partaking
and
benefit
of
prayers
amongst
themselves
.
Reas.
3
Because
charity
towards
others
,
is
a
disposition
,
which
is
in
a
special
manner
required
of
us
,
that
our
prayers
may
be
acceptable
to
God
,
according
to
that
of
our
Lord
;
If
ye
forgive
●…hers
,
y●…u
shall
be
forgiven
.
Us
Of
Reproof
,
against
such
,
who
burning
with
hatred
,
and
desire
of
revenge
,
rush
into
praying
,
not
that
we
ought
to
abstain
from
praying
,
because
of
such
perturbations
of
ours
;
as
neither
from
the
Lords
Supper
:
But
that
we
ought
to
lay
aside
and
purge
out
such
perturbations
,
not
onely
when
we
come
to
partake
publickly
of
the
Lords
Supper
;
but
also
daily
,
and
privately
,
when
ever
we
set
our selves
to
make
our
daily
prayers
to
God
.
Doct.
5.
The
majesty
and
power
of
God
are
to
be
set
before
us
,
when
we
call
upon
God
.
It
is
gathered
from
the
words
;
Which
art
in
Heaven
.
Reas.
1.
Because
this
majesty
of
God
rightly
set
before
us
,
and
thought
upon
,
strikes
us
into
an
awfull
reverence
and
fear
of
God
,
which
is
required
unto
all
humble
and
rightly
conceived
prayers
.
Reas.
2.
Because
the
consideration
of
the
same
majesty
lifts
up
our
mindes
above
all
earthly
and
worldly
things
,
to
think
upon
and
seek
for
things
heavenly
.
Reas.
3.
Because
the
heavenly
power
of
God
directly
strengthens
our
confidence
,
according
to
that
of
the
Apostle
,
Rom
4
21.
He
believed
,
and
d●…ubted
not
,
that
●…e
who
had
promised
,
could
also
performe
.
Use
,
Of
Direction
how
in
our
prayers
we
may
resist
sundry
thoughts
and
temptations
;
to
wit
,
by
lifting
up
our
mindes
to
behold
and
think
upon
the
majesty
and
power
of
God
,
in
whose
presence
we
are
.
The
forty
seventh
Lords
day
.
On
the
first
petition
of
the
Lords
prayer
.
Hallowed
be
thy
Name
.
ALl
the
petitions
of
the
Lords
Prayer
are
very
short
,
&
yet
such
,
as
contain
all
things
that
are
to
be
sought
for
in
their
own
way
,
and
that
in
an
order
most
convenient
.
For
the
four
first
Petitions
concerne
the
obtaining
of
good
;
and
the
two
last
,
the
removing
of
evill
.
Amongst
the
former
,
these
have
the
first
place
,
which
nearliest
concerne
the
glory
of
God
:
And
first
of
all
the
glory
of
God
it self
is
sought
and
prayed
for
in
the
first
petition
,
where
by
the
name
of
God
,
God
himself
is
understood
,
&
such
things
as
most
intimately
belong
unto
him
,
in
as
much
as
he
hath
reveal'd
himself
unto
the
creatures
.
By
sanctifying
of
this
name
then
is
understood
,
the
manifestation
of
Gods
glory
,
as
most
becomes
his
most
holy
majesty
.
Doct.
1.
All
prayers
that
we
offer
to
God
,
are
to
be
followed
with
great
zeal
and
affection
.
This
is
hence
gathered
;
because
all
these
petitions
are
so
short
,
but
yet
pithy
and
comprehensive
,
that
it
may
from
thence
appear
that
the
power
of
prayer
consists
not
so
much
in
multitude
of
words
,
and
empty
or
vain
repititions
or
bablings
,
as
in
the
servent
and
well
composed
desires
of
the
heart
.
Reas.
1.
Because
the
abundance
of
the
heart
is
here
chiefly
regarded
,
according
to
which
the
mouth
ought
onely
to
speak
:
And
the
abundance
of
the
heart
consists
in
such
desires
with
zeal
and
fervour
,
or
heat
of
affections
.
Reas.
2.
Because
God
knowes
what
we
stand
in
need
of
,
so
that
a
long
and
artificial
or
skilfull
expounding
of
things
to
God
,
is
not
needfull
,
nor
doth
at
all
profit
,
further
than
it
proceeds
from
an
overflowing
abundance
of
the
heart
.
Use
,
Of
Reproof
,
against
such
bablings
,
as
being
expresly
condemned
by
Christ
our
Lord
himself
,
are
yet
wilfully
and
professedly
used
by
Papists
;
and
by
others
also
out
of
a
lukewarme
formality
,
in
as
much
as
they
use
a
forme
of
praying
,
but
deny
the
power
of
it
.
Doct.
2.
Such
things
are
in
the
first
place
,
and
with
greatest
affection
to
be
sought
after
,
as
most
concerne
the
glory
of
Gods
name
.
This
is
gathered
from
the
order
of
the
petitions
.
Reas.
1.
Because
in
the
order
of
intention
,
and
of
a
well
ordered
desire
,
the
end
is
first
to
be
desired
:
And
the
glory
of
God
is
the
end
of
all
.
Reas.
2.
That
which
is
first
in
worth
,
ought
to
be
put
before
all
other
things
:
And
the
glory
of
God
hath
infinite
excellency
and
worth
beyond
all
things
else
.
Reas.
3
Because
this
is
one
the
difference
between
true
and
sincere
prayer
,
and
that
which
is
hypocritical
and
vain
;
in
that
hypocrites
then
onely
seek
after
God
,
when
by
their
owne
private
and
proper
necessities
they
are
constrained
to
it
,
and
seek
not
to
him
first
,
and
for
himself
.
But
the
godly
call
upon
God
for
the
esteem
that
they
have
of
himself
especially
,
although
even
then
also
with
him
,
they
seek
their
owne
happiness
in
him
,
and
in
him
alone
;
because
this
is
most
of
all
to
glorify
God
in
that
manner
that
himself
hath
prescribed
.
Use.
Of
Exhortation
,
that
by
all
means
we
stir
up
in
our selves
this
servent
desire
towards
the
glory
of
Gods
name
,
not
onely
beyond
and
above
all
profits
and
pleasures
of
this
life
,
but
also
above
our
life
it self
,
both
in
this
world
,
and
in
the
world
to
come
,
if
it
were
possible
that
we
could
desire
Gods
glory
separately
from
our
owne
salvation
,
and
glorification
in
Heaven
.
Doct.
3.
Our
hallowing
or
sanctifying
and
glorifying
of
Go●…s
name
depends
upon
his
owne
〈◊〉
gift
and
bounty
▪
For
we
are
here
taught
to
seek
and
pray
for
it
from
him
.
Reas.
1
Because
no
mortal
creature
of
it self
knows
the
way
how
Gods
name
is
to
be
sanctified
;
nor
doth
any
by
that
illumination
which
he
hath
got
,
so
understand
it
,
but
that
he
still
stands
in
need
yet
more
and
more
from
time
to
time
to
be
taught
it
of
God
.
Reas
2.
Because
when
we
understand
how
Gods
name
ought
to
be
sanctified
of
us
,
yet
the
direction
,
and
leading
,
and
grace
of
the
Spirit
of
God
is
needfull
for
the
performing
of
that
,
which
we
know
belongs
unto
our
duty
.
Reas
3.
Because
there
be
many
things
without
us
,
that
belong
to
the
sanctifying
of
Gods
name
,
that
cannot
be
brought
to
any
effect
by
us
,
but
by
the
special
and
powerfull
working
of
God
himself
.
Use
▪
Of
Information
,
that
by
this
we
may
understand
,
that
all
the
duties
that
we
perform
unto
God
are
Gods
owne
gifts
.
For
nothing
can
be
by
us
offered
unto
God
for
sanctifying
of
his
name
,
unless
that
first
were
freely
given
us
of
God
.
And
thus
God
is
Alpha
and
Omega
,
the
beginning
and
the
end
,
in
all
that
spiritual
communion
,
that
we
have
with
him
.
First
he
forgives
us
our
sins
;
then
he
gives
us
the
grace
both
to
will
and
to
do
that
which
is
good
and
well-pleasing
in
his
sight
;
and
lastly
,
all
these
his
owne
gifts
he
crownes
in
us
,
both
with
grace
to
the
end
,
and
glory
in
the
end
.
Doct.
4.
It
is
a
great
benefit
of
God
to
us
,
when
we
see
his
name
to
be
hallowed
or
glorified
.
For
here
we
seek
this
first
,
as
our
principal
desire
and
benefit
,
that
the
name
of
God
may
be
hallowed
.
Reas.
1.
Because
this
hallowing
of
Gods
name
,
turnes
alwayes
to
the
profit
and
building
up
of
the
children
of
God
,
who
in
some
sort
are
made
partakers
of
his
glory
.
Reas.
2.
Because
all
such
as
love
God
above
all
things
else
,
are
made
possessors
of
their
chief
desire
,
when
they
see
the
name
of
God
to
be
hallowed
and
glorified
.
Reas.
3.
Because
God
often
vouchsafes
us
this
honour
,
to
be
made
some
way
instruments
of
hallowing
and
glorifying
his
name
;
and
this
ought
to
be
acknowledged
for
a
great
honour
and
benefit
.
Use
▪
Of
Reproof
,
against
the
base
and
earthly
mindes
of
men
,
that
are
more
taken
with
a
little
profit
of
the
things
of
this
world
,
than
with
the
glorious
hallowing
of
the
name
of
God
.
Doct.
5.
It
ought
to
be
our
greatest
grief
,
if
the
name
of
God
be
prophaned
or
blasphemed
.
For
this
is
it
,
that
is
directly
contrary
to
this
first
and
great
petition
,
and
the
greatest
hearts
desire
of
all
the
godly
.
Reas.
1.
Because
Gods
majesty
ought
to
be
most
dear
unto
us
.
Reas.
2
Because
the
actors
of
such
a
sin
are
most
wretched
,
and
therfore
much
to
be
pittied
,
for
the
miserable
blindnesse
and
perversnesse
wherein
they
lie
.
Reas.
3.
Because
great
scandal
is
given
to
others
.
Reas.
4.
Because
by
this
meanes
Gods
judgements
are
in
a
singular
manner
thus
provoked
and
procured
,
for
God
will
alwayes
have
his
glory
,
will
we
,
nill
we
;
either
from
us
freely
,
or
upon
us
fiercely
;
either
the
glory
of
his
mercy
from
us
,
or
the
glory
of
his
justice
and
wrath
upon
us
.
Use
,
Of
Direction
▪
how
we
ought
to
be
affected
,
when
the
name
of
God
is
prophaned
or
blasphemed
;
that
is
,
if
it
be
done
by
others
,
we
ought
to
grieve
at
the
thing
,
and
as
far
as
in
us
lies
,
to
mend
it
;
but
if
it
be
done
by
our selves
,
or
by
occasion
of
us
;
that
is
,
for
a
life
led
altogether
unworthy
of
,
and
unsutable
to
the
glorious
God
,
that
we
profess
to
serve
;
then
we
ought
as
it
were
to
repair
God
of
his
honour
,
by
our
humiliation
and
repentance
for
such
misdoings
,
and
by
zeal
of
glorifying
him
afterwards
,
as
we
had
offended
and
dishonoured
him
before
.
The
forty
eighth
Lords
day
.
On
the
second
petition
of
the
Lords
prayer
.
Let
thy
Kingdome
come
.
IN
the
second
Petition
is
handled
the
principal
meanes
,
whereby
the
name
of
God
is
hallowed
,
or
glorified
amongst
men
;
and
that
is
,
the
Kingdome
of
God
,
and
its
coming
is
sought
for
.
And
by
the
Kingdome
of
God
properly
is
understood
that
state
of
the
Church
,
wherein
she
is
made
partaker
of
that
happinesse
,
that
she
hath
in
her
communion
with
God
.
For
a
Kingdome
in
its
general
notion
,
is
a
kinde
of
politie
or
publick
government
and
state
of
men
,
wherein
one
hath
the
supreme
and
chief
command
,
and
all
others
are
subject
(
less
or
more
)
for
their
own
good
.
For
unless
it
be
for
the
good
of
the
Subjects
,
or
people
,
it
is
not
a
Kingdome
,
but
a
Tyrany
.
So
the
Kingdome
of
God
,
is
a
Politie
or
State
,
wherein
God
hath
the
Soveraignty
or
Supreme
power
and
command
;
and
men
are
sub●…ect
in
such
a
sort
,
that
from
thence
they
may
reap
and
receive
their
chief
good
,
that
can
be
desired
,
or
eternal
and
true
happinesse
.
By
a
〈◊〉
also
all
such
meanes
are
understood
by
the
Kingdome
of
God
,
whereby
such
a
state
of
the
Church
is
procured
.
Of
this
Kingdome
there
are
two
most
remarkable
degrees
;
one
in
that
administration
which
belongs
unto
this
present
life
,
in
respect
whereof
it
is
called
the
Kingdome
of
grace
:
The
other
unto
the
life
to
come
,
in
regard
whereof
it
is
called
the
K●…ngdome
of
glory
.
By
the
coming
of
this
Kingdome
then
,
is
understood
its
state
▪
or
condition
;
and
the
giving
,
or
bringing
to
pass
of
all
such
things
,
together
with
the
advancing
and
perfection
of
them
,
as
belong
to
this
state
,
for
its
accomplishment
.
Doct.
1.
The
chief
mea●…s
to
hallow
,
or
glorify
Gods
name
by
,
is
the
Kingdome
of
God
,
which
consists
in
his
Church
.
This
is
gathered
from
the
connexion
of
this
petition
with
the
preceding
.
Reas.
1.
Because
the
name
of
God
,
or
the
greatest
perfections
of
God
,
are
more
manifested
in
this
Kingdome
,
than
in
any
other
of
his
works
,
but
especially
his
grace
,
or
mercy
,
justice
,
truth
,
and
wisdome
.
Reas.
2
Because
this
Kingdome
of
God
in
its
perfection
comes
nighest
unto
God
himself
.
For
there
is
nothing
out
of
God
himself
,
that
can
be
compared
with
his
Church
;
yea
,
in
a
manner
all
things
else
are
subject
to
the
Church
.
Rea.
3.
Because
nothing
is
more
contrary
to
the
glory
of
Gods
name
,
than
the
impairment
of
this
Kingdome
,
or
trenching
upon
it
,
or
than
the
troubling
and
deforming
of
it
.
Use
,
Of
Direction
and
Exhortation
,
that
first
of
all
we
seek
the
Kingdome
of
God
.
Doct.
2.
This
Kingdome
is
not
set
up
,
nor
brought
about
by
any
other
,
than
God
himself
.
This
is
hence
gathered
,
in
that
the
coming
hereof
is
sought
from
God
alone
,
as
the
author
and
principal
cause
and
procurer
of
it
.
Reas.
1.
Because
the
adversaries
and
enemies
of
this
Kingdome
are
more
and
mightier
,
than
that
they
can
be
overcome
by
any
creature
.
Reas.
2.
Because
the
profits
and
advantages
that
this
Kingdome
brings
,
are
greater
,
than
that
they
can
be
imparted
to
any
by
any
creature
.
Reas.
3.
Because
the
administration
of
this
Kingdome
is
more
spiritual
,
than
that
it
can
be
performed
by
any
creature
in
chief
.
Use
,
1.
Of
Refutation
,
as
well
against
Pelagians
,
who
go
about
to
rob
God
of
a
great
part
of
this
Kingdome
,
and
ascribe
it
to
nature
;
as
against
Papists
,
and
others
,
Who
will
have
the
external
government
of
the
Church
at
least
to
depend
upon
humane
power
and
pleasure
.
Use
2.
Of
Direction
,
that
in
seeking
this
Kindome
we
fly
to
God
by
faithfull
prayers
.
Doct.
3.
This
Kingdom
is
come
to
us
,
but
in
part
,
as
yet
.
This
is
hence
gathered
,
in
that
the
coming
of
this
Kingdome
is
by
all
during
this
life
alwayes
to
be
sought
for
.
Reas.
1.
Because
alwayes
in
this
life
something
cleaves
to
us
,
which
belongs
to
the
Kingdome
of
darkness
,
and
must
be
put
off
,
and
laid
away
.
Reas.
2.
Because
alwayes
something
is
wanting
to
us
,
that
belongs
to
the
Kingdome
of
light
,
and
must
be
put
on
.
Reas
3
Because
we
must
alwayes
pant
and
breath
after
the
accomplishment
of
this
Kingdome
,
which
is
to
be
revealed
and
perfected
in
the
last
coming
of
Christ
.
Use
,
Of
Admonition
,
that
we
never
so
set
up
our
rest
here
,
as
if
we
were
arrived
at
the
end
and
last
perfection
,
but
strive
unto
a
further
perfection
,
than
any
we
have
attained
.
Doct.
4.
It
belongs
to
our
duty
,
that
we
use
all
care
and
pains
to
advance
this
Kingdome
of
God
,
by
our
desires
,
prayers
,
and
all
other
lawfull
meanes
and
endeavours
within
the
compass
of
our
power
,
place
,
and
calling
,
that
God
hath
set
〈◊〉
in
.
This
is
gathered
,
because
we
are
here
taught
to
do
this
by
prayer
;
and
what
we
are
bound
to
pray
for
,
we
are
bound
to
use
all
lawfull
and
expedient
meanes
to
bring
it
to
pass
:
else
we
should
but
tempt
and
mock
God
by
such
prayers
,
by
dividing
the
right
means
from
the
end
,
and
disjoyning
of
things
that
God
hath
conjoyned
.
Reas.
1.
Because
the
zeal
of
the
House
and
Kingdome
of
God
(
for
Gods
Kingdome
and
his
Family
or
House
,
are
all
one
)
ought
to
take
up
and
possess
our
mindes
as
farre
as
makes
for
the
glory
of
God
.
Reas.
2.
Because
from
it
depends
our
owne
salvation
.
Reas.
3.
Because
such
endeavours
,
if
they
be
sincere
,
are
never
in
vain
.
For
though
perhaps
they
profit
little
with
men
sometimes
,
yet
they
alwayes
advance
the
Kingdome
of
God
in
our selves
,
and
have
the
promise
of
the
blessing
.
Use
,
Of
Reproof
,
of
such
as
care
nothing
what
the
estate
of
the
Church
be
,
how
the
Word
is
preached
,
the
Sacraments
administred
,
Discipline
exercised
,
and
the
like
;
but
it
is
to
be
feared
that
such
Gallio's
have
no
part
nor
portion
in
this
Kingdome
,
which
they
entertain
with
such
slight
and
neglect
.
Doct.
5.
We
ought
to
wish
for
the
uttermost
perfection
of
this
Kingdome
,
which
is
to
be
after
the
day
of
judgement
.
This
is
hence
gathered
,
in
that
believers
here
on
earth
are
taught
still
unto
the
day
of
judgement
to
pray
for
this
Kingdome
.
For
further
illustration
it
needs
no
more
,
than
what
hath
been
said
on
the
former
Doctrines
.
Doct.
6.
The
Kingdome
of
the
Devill
,
and
of
Darkness
,
and
of
Antichrist
,
and
all
other
such
things
,
as
are
opposite
to
the
Kingdome
of
God
,
and
enemies
to
it
,
we
ought
with
all
our
heart
to
detest
,
and
with
all
our
strength
to
oppose
.
This
is
gathered
from
the
distinctive
particle
,
thy
:
Wherein
is
held
out
an
opposition
of
this
Kingdome
to
all
other
Kingdomes
and
things
,
that
are
contrary
to
it
.
The
forty
nineth
Lords
day
.
On
the
third
petition
of
the
Lords
prayer
.
Thy
will
be
done
on
earth
,
as
it
is
in
Heaven
.
IN
this
Petition
is
sought
the
fulfilling
of
Gods
will
,
and
in
that
manner
,
that
it
ought
to
be
sought
to
be
fulfilled
:
which
is
explicated
by
a
comparison
of
the
like
;
where
the
things
compared
are
the
fulfilling
of
Gods
will
by
men
,
and
by
Angels
:
The
quality
or
manner
,
wherein
they
are
compared
,
is
the
manner
of
obedience
,
that
ought
to
be
given
to
this
will
:
Now
by
the
will
of
God
here
properly
is
understood
that
which
God
hath
revealed
unto
us
concerning
our
duty
,
or
that
which
he
hath
laid
upon
us
to
doe
,
by
his
revealed
will
;
though
the
secret
will
of
God
also
is
so
farre
contained
under
this
Petition
,
as
that
we
ought
to
rest
content
with
it
,
when
it
appears
now
to
us
by
the
event
,
that
it
was
the
will
of
God
,
Acts
25.
14.
This
Petition
hath
dependance
on
the
first
,
in
as
much
as
it
is
a
m●…an
te●…ding
to
that
end
,
that
is
there
proposed
.
It
depends
also
on
the
second
,
because
it
is
the
effect
of
that
kingdome
and
administration
;
and
it
is
also
the
perfection
and
accomplishment
of
the
same
kingdome
:
For
God
is
not
said
to
have
a
perfect
kingdome
of
grace
,
untill
he
have
got
all
the
faithfull
absolutely
subject
in
all
things
unto
his
will
:
The
fulfilling
therefore
of
the
will
of
God
,
differs
from
his
kingdome
,
as
the
government
differs
from
the
obedience
that
is
given
to
it
;
in
the
same
sort
almost
,
as
the
kingdom
of
God
and
the
righteousness
thereof
differ
:
Mat.
6.
33.
Seek
●…e
first
the
kingdome
of
God
,
and
the
righteousness
thereof
,
and
all
these
things
shall
be
added
unto
you
.
Doct.
1.
The
name
of
God
is
hallowed
by
men
,
and
his
kingdome
is
advanced
,
when
his
will
is
religiously
and
devoutly
done
.
This
flows
from
the
former
connexion
already
shown
.
Reas.
1.
Because
reverence
to
the
name
of
God
,
which
is
the
hallowing
or
glorifying
of
it
,
brings
with
it
of
necessity
obedience
to
his
will
.
Reas.
2.
In
this
very
thing
,
that
we
subject
our selves
to
the
will
of
God
,
we
give
God
glory
and
power
,
and
command
over
our
very
souls
and
lives
;
and
so
we
highly
glorifie
him
.
Reas.
3.
By
this
doing
of
the
will
of
God
,
the
kingdome
of
God
comes
to
be
within
us
;
and
within
us
is
his
place
of
ma●…esty
and
state
,
and
his
throne
powerfully
set
up
to
him
,
in
our
hearts
.
Use
Is
of
Direction
,
according
to
this
rule
,
we
judge
of
our
love
and
care
towards
the
name
and
kingdome
of
God
.
Doct.
2.
The
revealed
will
of
God
sh●…uld
be
the
rule
of
our
life
.
This
follows
from
the
substance
of
the
Petition
.
Reas.
1.
Because
the
will
of
God
is
the
law
,
partly
,
written
in
our
hearts
,
and
partly
revealed
in
the
Scriptures
for
this
very
end
,
that
according
to
it
,
we
should
direct
our
wayes
.
Reas.
2.
Because
it
contains
in
it self
all
perfection
,
which
belongs
to
the
imprinting
upon
us
the
image
of
God
,
and
making
of
our
life
divine
.
Reas.
3.
Because
according
to
this
will
,
and
the
doing
of
it
,
God
both
in
this
life
,
and
in
the
life
to
come
,
distributes
and
disposeth
of
all
rewards
and
punishments
.
Use
Is
of
Admonition
,
that
we
deny
our
own
carnal
wills
and
affections
or
lusts
,
with
all
things
that
disagree
from
this
will
of
God
;
and
that
we
conform
our selves
altogether
to
it
,
which
seems
here
to
be
insinuated
to
us
in
the
particle
thy
,
which
is
put
here
in
opposition
to
our
will
,
and
to
the
lusts
of
this
world
.
Doct.
3.
It
is
God
that
gives
us
both
to
will
and
to
doe
any
thing
,
that
is
according
to
his
will
.
For
this
is
the
very
thing
,
that
here
we
seek
of
God
.
Reas.
1.
Because
of
our selves
we
can
do
nothing
that
is
truly
good
,
and
pleasing
to
God
,
in
a
spiritual
sort
.
Reas.
2.
Because
there
are
so
many
things
both
in
us
and
without
us
,
that
fight
against
this
good
will
of
God
;
that
unlesse
God
gave
us
to
will
and
to
do
what
he
will
's
,
and
kept
us
in
this
minde
,
we
should
never
be
able
to
attain
it
.
Reas.
3.
Because
God
ought
to
have
all
the
glory
of
any
good
,
which
yet
could
not
be
given
him
,
unlesse
he
were
the
Author
and
giver
of
all
good
.
Use
Is
of
Admonition
,
that
with
all
humility
we
think
of
our selves
,
and
of
our
own
endeavours
,
and
learn
to
depend
altogether
upon
God
,
that
from
him
we
may
receive
both
to
will
and
to
●…oe
that
which
is
good
.
Doct.
4.
In
this
doing
of
Gods
will
,
we
ought
to
strive
and
endeavour
unto
an
Heavenly
and
Angell-like
perfection
.
From
the
words
,
On
earth
,
as
it
is
in
Heaven
.
Reas.
1.
Because
this
is
the
best
way
to
help
our
imperfections
,
if
we
alwayes
aim
at
the
chiefest
perfection
.
Reas.
2.
Because
we
are
called
unto
the
same
society
and
communion
with
those
blessed
spirits
that
are
in
Heaven
,
therefore
we
ought
to
aspire
unto
the
imitation
of
them
.
Reas.
3.
Because
we
seek
the
same
happiness
and
glory
that
they
possess
;
and
therefore
ought
to
follow
the
same
holinesse
.
Use
,
Is
,
that
we
alwayes
study
to
obey
God
with
all
cherefulnesse
,
sincerity
,
readinesse
,
and
intirenesse
,
that
in
Scriptures
are
attributed
to
Angells
in
their
obedience
,
as
special
properties
and
qualifications
of
the
same
.
The
fiftieth
Lords
day
.
On
the
fourth
petition
of
the
Lords
prayer
.
Give
us
this
day
,
&c.
THe
summe
of
this
petition
containes
things
needfull
for
this
present
life
.
For
by
bread
is
understood
by
a
Synecdoche
,
all
that
sustaines
and
comforts
bodily
life
.
The
act
of
God
that
is
humbly
desired
about
these
necessary
things
,
is
that
he
would
give
us
,
by
which
also
,
by
another
Synecdoche
,
is
understood
,
not
onely
the
first
free
imparting
of
things
to
us
,
that
we
have
not
,
but
also
the
continuation
of
them
that
we
have
,
together
with
the
right
use
and
fruit
of
them
,
by
the
blessing
of
God
:
And
moreover
the
removing
of
all
other
things
,
as
on
the
other
side
are
contrary
to
this
present
life
,
or
to
the
comfort
,
quietnesse
,
and
contentment
of
it
.
This
bread
then
thus
understood
,
is
illustrated
from
its
subject
,
and
adjunct
.
From
its
subject
,
in
that
it
is
called
our
bread
:
And
from
its
adjunct
,
in
that
it
is
called
daily
bread
;
that
is
,
fit
for
us
,
and
our
use
,
day
by
day
,
or
from
day
to
day
.
The
giving
of
God
that
we
desire
,
is
illustrated
also
from
the
adjunct
of
time
,
this
day
;
that
is
,
now
when
we
have
need
:
And
from
its
object
,
to
whom
;
to
wit
,
us
m●…n
of
all
sorts
,
or
all
men
,
but
especially
such
as
are
of
the
houshold
of
Faith
.
This
petition
depends
on
the
first
,
in
as
much
as
all
other
comforts
of
this
life
,
ought
no
otherwayes
,
nor
no
further
to
be
made
use
of
,
than
as
they
are
instrumental
,
or
made
necessary
to
the
hallowing
of
Gods
name
,
or
glorifying
of
him
.
It
depends
also
upon
the
last
preceding
petition
(
and
by
it
also
on
that
going
before
it
)
because
by
the
necessaries
of
this
life
we
are
made
the
fitter
,
and
ought
to
be
readier
for
doing
the
will
of
God
upon
earth
,
as
it
is
done
by
the
holy
Angells
in
Heaven
.
Doct.
1.
Necessaries
of
this
li●…e
are
on
this
ground
chiefly
to
be
desired
and
sought
for
,
that
by
them
we
may
be
the
better
fitted
and
inabled
for
the
doing
of
the
will
of
God
,
and
glorifying
of
his
name
.
This
followes
from
the
connexion
that
we
have
shewed
.
Reas.
1
Because
thus
all
things
are
referred
to
the
glory
of
God
,
as
their
last
end
,
according
as
they
should
.
Reas.
2.
Because
while
thus
we
receive
these
outward
goods
,
we
get
all
the
good
that
is
in
them
,
and
at
once
also
keep
our selves
free
from
all
the
evill
,
that
someway
cleaves
to
them
;
in
regard
whereof
,
they
are
called
snares
,
thornes
,
and
all
designed
in
Scripture
by
such
like
names
,
that
set
forth
unto
us
great
danger
by
them
,
or
from
them
.
Reas.
3
Because
thus
such
bodily
goods
are
turned
in
some
sort
into
spiritual
goods
,
as
they
are
looked
upon
,
as
effects
and
signes
of
Gods
blessing
,
and
are
received
as
pledges
of
his
love
,
and
directed
in
their
use
to
the
encrease
and
furtherance
of
spiritual
good
things
.
Use
,
Of
Reproof
,
against
worldly
men
,
who
in
a
carnal
manner
seek
the
goods
of
this
life
,
and
use
them
also
onely
carnally
.
Doct.
2.
All
the
necessaries
of
this
life
,
both
the
greatest
of
them
,
and
the
least
,
come
●…o
mens
use
by
the
free
gift
and
bounty
of
God
.
This
follows
from
the
manner
of
seeking
them
;
give
us
&c.
Reas.
1.
Because
God
is
absolute
Lord
of
all
that
is
in
heaven
and
in
earth
;
and
therefore
whatsoever
any
creature
possesses
or
enjoyes
,
it
hath
all
this
from
Gods
free
indulgence
.
Reas.
2.
Because
as
from
God
,
the
thing
it self
that
we
possesse
,
depends
;
so
also
doth
the
whole
fruit
,
use
,
and
benefit
of
it
,
every
way
.
Reas.
3.
Because
this
gift
of
God
,
is
herein
singular
,
and
freely
bountifull
,
in
that
he
gives
them
to
such
as
are
unworthy
,
and
such
as
too
too
unworthily
use
them
,
and
abuse
his
gifts
.
Use
1.
Is
of
Refutation
,
against
the
doctrine
of
Papists
about
mens
merits
,
which
have
no
place
so
much
as
in
our
daily
bread
,
or
in
one
●…crum
of
bread
,
much
lesse
in
respect
of
the
life
to
come
,
or
eternal
glory
.
Use
2.
Is
of
Direction
,
that
we
place
not
our
confidence
in
second
causes
,
but
in
God
alone
,
even
for
these
outward
things
;
and
that
we
shew
all
thankfulness
to
God
,
even
for
these
worldly
things
;
and
specially
beware
,
that
we
abuse
not
these
gifts
of
God
,
and
make
them
an
occasion
and
matter
of
sinning
against
the
Author
and
donour
of
them
.
Doct.
3.
We
ought
all
to
live
contentedly
on
that
pittance
,
that
God
hath
measured
out
unto
us
,
of
the
conditions
of
this
life
.
This
follows
from
hence
,
in
that
we
are
taught
to
seek
onely
our
daily
bread
:
so
Proverb
30.
8.
Feed
me
with
the
food
of
my
daily
portion
,
or
pittance
,
measured
●…ut
to
me
.
Reas.
1
▪
Because
we
ought
not
to
be
carried
towards
such
things
with
such
a
desire
,
as
we
should
seek
the
kingdome
of
God
with
,
and
the
righteousness
thereof
,
but
with
greater
moderation
,
and
with
far
lower
desires
.
Reas.
2
Because
we
.
ought
not
to
bind
,
and
prescribe
God
the
measure
of
the
things
,
that
we
desire
of
him
,
but
for
that
we
ought
to
rest
content
with
his
pleasure
.
Reas.
3
Because
that
as
he
gives
,
and
we
have
of
him
,
if
we
enjoy
it
with
contentment
,
it
brings
more
true
good
with
it
to
us
,
than
all
the
greatest
riches
bring
,
or
can
bring
to
worldly
men
.
Use
Is
of
Exhortation
,
to
keep
our selves
from
all
inordinate
care
and
sollicitude
about
worldly
things
.
Doct.
4.
Our
confidence
or
trust
in
God
,
and
prayer
to
him
,
even
about
the
necessaries
of
this
life
,
is
daily
to
be
renewed
.
This
follows
from
the
word
,
this
day
.
Reas.
1
▪
Because
there
is
no
day
wherein
we
stand
not
in
need
of
Gods
favour
and
blessing
,
even
in
such
things
.
Reas.
2.
Because
daily
the
blessings
of
God
are
renewed
towards
us
,
and
therefore
also
our
worship
towards
him
ought
daily
to
be
renewed
.
Reas.
3
Because
every
day
hath
in
it
as
it
were
a
picture
which
represents
the
whole
life
of
man
;
and
we
are
uncertain
whether
we
shall
live
unto
the
next
day
;
therefore
every
day
,
as
it
goes
over
us
,
we
ought
to
take
care
of
this
duty
.
Reas.
●…
.
Because
there
is
great
danger
,
that
we
shall
finde
no
time
,
that
we
may
apply
to
such
duties
,
but
that
we
will
forget
and
over-passe
them
altogether
▪
unlesse
daily
we
do
renew
the
duty
▪
and
do
it
every
day
in
its
own
day
.
Use
Is
of
Reproof
against
such
,
as
either
daily
neglect
these
daily
prayers
,
or
very
slightly
and
coldly
go
about
them
to
perform
them
.
Doct.
5.
We
ought
not
onely
to
pray
for
,
and
procure
such
things
to
our selves
,
but
to
all
others
also
,
as
much
as
in
us
ly●…
.
From
hence
give
us
,
not
give
me
.
Reas.
1.
Because
this
belongs
to
Charity
.
Reas.
2.
Because
it
is
the
duty
of
a
good
steward
of
the
gifts
of
God
.
Use
Is
of
Reproof
,
not
onely
against
such
as
exercise
thefts
and
robberies
,
but
also
against
all
such
as
are
guilty
of
too
great
sparing
niggardliness
and
envy
.
The
one
and
fifty
Lords
day
.
On
the
fifth
Petition
of
the
Lords
Prayer
:
Forgive
us
our
debts
,
&c.
THe
following
Petitions
,
treats
of
the
removing
of
spiritual
evill
,
or
sin
:
And
sin
is
two
ways
removed
;
either
1.
by
forgiveness
of
sin
committed
;
or
2.
by
preservation
from
sin
,
that
it
be
not
committed
:
The
first
is
the
substance
of
the
fifth
Petition
;
the
last
of
the
sixth
and
last
:
In
the
fifth
the
Petition
is
proposed
,
and
then
afterwards
it
is
confirmed
.
In
the
Petition
because
sins
are
chiefly
considered
,
as
to
their
adjoyned
guilt
:
therefore
1.
they
are
under
that
notion
by
a
metaphor
,
or
simily
marked
out
to
us
,
and
declared
,
when
they
are
called
debts
:
The
reason
of
the
simily
or
metaphor
is
,
because
by
the
law
and
justice
,
we
are
bound
to
God
,
to
give
him
intire
obedience
;
and
for
omission
of
any
part
,
or
point
of
this
whole
or
intire
obedience
,
we
were
bound
to
undergo
the
punishment
or
penalty
of
the
curse
of
the
law
.
Sins
therefore
are
called
debts
.
1
▪
Because
of
the
want
of
that
obedience
▪
in
them
,
which
we
owed
to
God
.
2
Because
they
did
bring
with
them
an
obligation
of
undergoing
those
punishments
.
Now
of
both
these
debts
the
forgiveness
is
sought
for
;
that
is
,
the
removing
of
our
guiltinesse
,
that
we
contracted
by
our
sins
;
and
by
consequence
justification
and
adoption
.
The
argument
whereby
this
petition
is
enforced
,
is
taken
partly
from
the
place
of
like
things
;
because
from
our
forgiveness
and
mercy
to
others
,
we
must
expect
the
forgiveness
and
mercy
of
God
;
and
partly
from
the
place
of
unlikenesse
,
or
of
that
from
the
less
to
the
more
;
in
this
,
or
such
●…
Syllogisme
:
If
we
,
who
scarce
have
a
drop
,
or
small
resemblance
of
that
mercy
,
that
is
in
God
,
do
yet
forgive
men
their
offences
,
whereby
they
have
offended
us
;
then
much
more
will
God
forgive
us
our
offences
out
of
his
infinite
mercy
,
that
we
have
done
against
him
:
but
the
first
is
true
;
and
therefore
the
latter
also
.
This
argument
is
thus
expounded
,
Luke
11.
4.
This
petition
hath
its
dependance
rrom
all
the
foregoing
,
as
a
means
whereby
way
is
made
for
the
obtaining
of
them
;
because
God
of
his
mercy
forgiving
us
our
sins
,
by
so
doing
removes
the
hinderance
of
his
grace
and
blessing
,
whereby
other
things
are
obtained
;
and
so
he
gives
us
all
good
things
that
we
want
,
or
desire
.
It
is
expresly
coupled
to
the
next
foregoing
petition
,
by
the
conjunction
and
,
which
was
not
used
in
the
former
petitions
;
because
the
three
former
petitions
were
so
nere
allied
,
that
of
themselves
they
depended
one
upon
another
,
by
a
natural
connextion
and
consequence
;
and
the
fourth
did
upon
the
last
of
the
cther
three
,
by
that
kindlinesse
of
connexion
,
that
the
well-being
of
the
whole
,
or
person
,
for
the
better
exercising
of
its
duties
and
actions
well
,
hath
on
the
well-being
of
a
very
necessary
and
essential
part
of
it self
.
But
this
petition
,
and
that
fourth
,
are
of
farre
different
kindes
,
and
have
not
so
direct
and
immediate
a
connexion
in
the
nature
of
the
things
;
but
that
they
required
to
be
coupled
together
by
such
a
grammatical
conjunction
,
and.
Doct.
1.
Our
sins
are
the
heaviest
of
all
evills
.
This
is
hence
gathered
,
in
that
we
are
taught
to
pray
for
the
removal
of
this
evill
absolutely
,
and
of
none
other
.
Reas
1.
Because
they
are
most
opposite
to
the
chief
good
;
that
is
,
unto
the
image
and
holinesse
of
God
,
as
they
may
be
partaken
of
by
us
,
to
our
felicity
;
and
so
some
way
to
God
himself
.
Whose
will
,
as
much
as
in
us
lay
,
we
have
violated
.
Reas.
2.
Because
they
spoyl
us
of
our
greatest
perfection
.
Reas.
3.
Because
they
beget
unto
us
the
greatest
miseries
.
Use
,
Of
Direction
,
that
having
a
right
esteem
of
our
sins
,
we
may
the
more
abhor
them
,
and
all
other
evill
that
comes
by
them
.
Doct.
1.
Sin●…s
bring
with
them
an
obligation
of
the
greatest
debt
.
It
is
hence
gathered
,
that
they
are
here
called
debts
.
Reas.
1.
Because
the
Law
of
God
bindes
sinners
to
suffer
paines
,
and
that
no
common
ones
,
but
of
the
wrath
and
curse
of
God
.
Reas.
2.
Because
this
debt
is
such
,
that
for
it
,
we
can
never
be
able
to
satisfy
God
.
For
whatsoever
sinners
do
,
it
rather
augments
,
than
diminisheth
the
nature
,
or
account
of
the
debt
.
Reas.
3
Because
the
justice
of
God
exacting
so
rigorous
a
discharge
of
this
debt
for
sinners
,
is
still
upon
them
,
and
is
as
it
were
perpetually
threatening
condemnation
to
them
in
their
owne
consciences
.
Use.
Of
Admonition
,
that
neither
by
a
mad
kind
of
secureness
,
or
secure
and
careless
madness
,
we
neglect
these
so
heavy
debts
;
but
go
about
this
by
all
meanes
,
that
we
may
be
set
free
from
them
.
Doct.
3.
The
mercy
of
God
in
Christ
is
sufficient
to
forgive
and
remit
all
our
debts
.
This
is
hence
gathered
,
in
that
we
are
here
taught
to
this
end
to
fly
to
the
forgiving
mercy
of
God
.
Reas.
1.
Because
God
is
not
onely
a
just
Judge
,
but
also
a
mercifull
Father
,
as
is
in
the
preface
of
this
prayer
.
Reas.
2.
Because
God
according
to
his
infinite
wisedome
hath
so
ordered
things
in
Christ
,
that
he
can
with
safety
to
his
justice
,
of
his
free
mercy
forgive
us
our
sins
.
Reas.
3.
Because
this
mercy
being
infinite
,
farre
surpasseth
our
sins
,
though
in
themselves
they
be
horrible
.
Use
▪
Of
Exhortation
,
that
with
all
our
hearts
we
fly
to
this
mercy
,
and
rest
in
it
,
and
on
it
.
Doct.
4.
Unto
remission
of
sins
,
together
with
●…aith
,
is
required
a
confession
of
them
,
and
repentance
or
a
change
of
minde
and
amendment
.
This
followes
from
the
nature
of
the
petition
.
Reas.
1
▪
Because
none
can
earnestly
desire
the
blotting
out
of
his
sins
,
unless
he
both
confess
and
also
hate
and
detest
them
.
Reas.
2.
Because
otherwise
he
can
by
no
meanes
rightly
magnify
the
mercy
of
God
,
whereunto
he
flies
;
but
rather
goes
about
to
prostitute
it
,
and
make
it
a
Pander
or
Baud
to
his
sins
.
Reas.
3.
Because
without
these
,
none
is
fitted
for
receiving
comfort
from
the
mercy
of
God
in
remission
of
his
sins
.
Use
,
Of
Reproof
,
against
such
as
presume
on
the
mercy
of
God
,
though
they
never
thus
seriously
repent
of
their
sins
,
nor
can
be
brought
to
confess
or
acknowledge
their
cruell
dispositious
to
men
.
Doct.
5.
Mercy
and
love
to
our
brethren
,
is
a
signe
of
the
mercy
and
love
of
God
to
our selves
.
From
these
words
;
As
we
forgive
our
debtors
.
Reas.
1.
Because
the
mercy
and
love
of
God
shed
abroad
in
our
hearts
,
begets
mercy
in
us
to
our
bretheren
,
as
heat
begets
heat
.
Reas.
2.
Because
this
mercy
and
love
towards
men
,
is
for
its
conformity
thereto
,
and
suitableness
to
it
,
a
special
condition
of
obtaining
the
mercy
of
God
;
and
so
is
declared
to
be
tied
to
it
,
Mat.
6.
14.
If
ye
forgive
men
their
trespasses
,
your
Father
also
that
is
in
Heaven
;
will
forgive
you
.
Reas.
3.
Because
this
forgiving
of
all
injuries
and
wrongs
done
to
us
,
by
others
,
is
taken
of
the
special
and
free
mercy
of
God
communicated
unto
us
;
and
this
grace
is
the
effect
of
Gods
mercy
forgiving
us
our
sins
.
Use
▪
Of
Admonition
,
that
we
deceive
not
our selves
,
and
promise
to
our selves
the
mercy
of
God
,
whilst
we
nourish
in
our
own
hearts
hatred
and
ran●…our
against
our
brethren
.
The
fifty
second
Lords
day
.
On
the
sixth
petition
of
the
Lords
prayer
.
〈◊〉
u●…
not
into
temptation
,
&c.
IN
this
petition
the
business
is
about
the
evill
of
sin
in
respect
of
its
dominion
,
which
it
uses
to
have
over
men
;
concerning
which
,
we
have
first
the
petition
;
and
secondly
,
its
declaration
,
or
opposition
.
In
the
petition
we
pray
against
this
evill
in
its
twofold
cause
;
whereof
the
first
is
,
the
proper
cause
of
sin
,
intending
it
;
which
is
the
temptation
of
the
Devill
,
or
the
Devill
tempting
us
to
sin
.
Now
temptation
is
nothing
else
but
an
argument
propos●…d
to
us
,
whereby
we
are
induced
to
be
perswaded
,
and
drawne
into
sin
.
The
other
cause
,
that
is
looked
at
in
this
petition
,
is
not
properly
the
cause
of
the
sin
,
nor
any
efficient
or
author
of
it
,
but
a
governour
and
orderer
as
well
of
the
sin
it self
,
as
of
the
tempting
to
sin
,
and
of
the
effects
of
both
;
but
the
true
cause
of
the
evill
of
punishment
,
that
followes
sin
:
And
this
is
Gods
effectual
and
powerfull
way
of
working
about
sin
,
or
exercising
of
his
providence
,
which
usually
is
called
Gods
permission
,
although
it
be
more
than
a
bare
and
an
idle
permitting
.
The
explication
of
this
petition
is
in
praying
for
the
contrary
to
this
evill
,
that
we
prayed
against
in
the
words
going
before
;
which
is
prayed
against
from
Gods
gracious
acting
towards
us
,
contrary
to
that
,
which
before
was
called
a
leading
into
temptation
.
For
it
is
called
a
delivering
or
plucking
of
us
out
of
temptation
.
Doct.
1.
The
guilt
of
former
sins
committed
,
deserveth
altogether
at
gods
hands
,
that
we
should
be
quite
given
over
to
temptations
and
sins
.
This
is
gathered
from
the
connexion
;
wherein
first
forgivenesse
of
sins
is
sought
,
and
then
deliverance
from
temptations
,
and
evill
for
sin
.
Reas.
1.
Because
sin
being
an
aversion
,
or
turning
away
from
God
,
therefore
it
deserves
,
that
he
should
turne
away
himself
,
and
his
grace
from
us
.
Reas.
2.
Because
for
sin
,
we
both
give
our selves
up
as
it
were
servants
to
sin
,
and
to
him
that
tempts
to
sin
;
We
deserve
therefore
directly
,
and
very
rightly
,
that
we
should
be
given
to
such
masters
,
as
we
our selves
have
chosen
.
Reas.
3
When
we
rush
into
sin
,
we
neglect
that
grace
of
God
,
by
which
we
might
have
been
preserved
from
sin
;
and
therefore
we
deserve
to
be
deserted
by
him
.
Use
1.
Of
Admonition
▪
that
we
so
much
the
more
take
care
to
keep
our selves
from
sin
.
Use
2.
Of
Direction
,
that
we
daily
seek
from
God
,
the
forgivenesse
of
our
sins
,
even
for
this
end
,
that
we
be
not
further
given
up
to
sin
,
and
to
temptation
,
but
that
we
may
be
preserved
from
both
.
Doct.
2.
Whosoever
have
forgivenesse
of
sins
,
or
seriously
se●…k
after
it
,
they
have
a
desire
,
and
true
purpose
to
abstain
and
keep
themselves
from
sinning
in
time
to
come
.
This
is
also
clear
from
the
connexion
of
these
two
petitions
.
Reas.
1.
Because
otherwayes
they
would
not
truly
abhor
sin
,
and
so
would
shew
themselves
altogegether
indisposed
,
and
not
qualified
for
remission
of
sins
.
Reas.
2.
Because
else
they
would
not
be
thankfull
to
God
,
that
forgave
them
their
sins
.
Reas.
3.
Because
else
that
forgivenesse
would
be
in
vain
,
if
they
should
again
purpose
to
themselves
to
returne
to
the
like
condition
,
wherein
they
were
before
.
Use
,
Of
Reproof
,
of
such
as
seem
to
wish
for
forgivenesse
of
sin
,
but
in
the
mean
time
have
no
care
to
fly
from
sin
.
Doct.
3.
Who
so
desires
to
keep
himself
from
sin
,
ought
also
to
keep
himself
from
all
temptations
and
occasions
that
lead
into
sin
.
It
is
clear
from
the
petition
,
which
prayes
against
temptations
to
sins
Reas.
1.
Because
the
end
of
such
temptations
is
sin
,
and
the
misery
that
followes
upon
sin
.
Reas.
2.
Temptations
are
so
many
,
so
subtile
,
and
so
powerfull
,
that
unless
with
great
care
we
take
heed
to
our selves
,
it
cannot
be
,
but
they
lead
us
into
sin
.
Reas.
3.
Because
of
our selves
we
are
carried
that
way
,
and
incline
unto
this
,
that
by
giving
place
to
temptations
we
may
betray
our
owne
soules
to
the
tempter
.
Use
,
Of
Admonition
,
to
such
as
from
too
much
security
and
boldness
,
rashly
expose
themselves
to
the
danger
of
diverse
temptations
and
inticements
to
sin
,
for
temptation
is
not
to
be
desired
and
sought
after
,
but
as
wisely
as
we
can
to
be
shunn'd
;
and
where
that
cannot
be
,
stoutly
and
couragiously
to
be
repulsed
.
Doct.
4.
Our
Father
that
is
in
Heaven
,
disposeth
also
of
our
temptations
according
to
his
owne
good
pleasure
.
For
thus
it
is
here
held
out
to
us
,
that
it
is
he
,
that
either
leads
us
into
temptation
,
or
causes
us
not
to
be
brought
into
it
;
but
kept
from
it
.
Reas.
1.
Because
he
exercises
his
providence
in
guiding
and
measuring
of
every
temptation
.
Reas
▪
2.
From
him
depends
the
strengthening
of
our
soules
against
such
temptations
,
as
we
are
vexed
with
.
Reas
▪
3
▪
From
him
depends
the
issue
of
the
temptation
it self
,
together
with
its
effects
,
which
follow
on
it
,
either
of
their
owne
nature
,
or
by
accident
.
Use
Of
Comfort
,
because
from
hence
we
may
have
comfort
against
all
temptations
,
that
we
be
never
fully
led
into
them
,
as
1
Cor.
10.
13.
No
other
temptation
hath
overtaken
you
,
but
as
useth
to
befall
men
;
but
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
;
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
bear
it
.
Use
2.
Of
Exhortation
to
thanksgiving
,
that
we
are
not
led
unto
this
and
that
temptation
;
because
this
should
not
be
attributed
to
our
owne
strength
and
wisedome
,
but
to
the
grace
of
God
.
Use
3.
Of
Admonition
,
that
with
horrour
,
fear
and
trembling
,
we
pray
chiefly
against
this
judgement
of
God
▪
which
he
exercises
upon
many
sinners
,
when
he
leads
them
into
manifold
temptations
.
Doct.
5.
It
is
a
great
benefit
of
God
towards
his
owne
,
that
he
thus
delivers
them
from
evill
,
that
they
be
not
delivered
into
temptation
.
This
is
hence
gathered
,
in
that
this
is
sought
from
God
by
a
doubling
of
the
same
petition
in
a
man●…
lead
us
not
into
,
but
deliver
us
from
.
Reas.
1.
Because
a
mischief
to
man
lies
in
the
prevaleuey
of
temptations
,
when
he
is
not
onely
tempted
,
and
led
somewhither
unto
temptation
,
but
also
led
into
it
,
so
as
he
is
inwrapped
in
it
,
and
held
intangled
therein
,
after
the
will
of
the
tempter
Sathan
,
and
so
is
kept
captive
in
the
slavery
of
sin
.
Reas.
2.
Because
so
great
is
the
force
of
temptations
,
and
such
is
our
natures
slipperinesse
,
and
deceitfulnesse
,
that
from
this
evill
of
temptation
we
cannot
be
delivered
,
but
by
God
.
Reas
3.
Because
God
delivers
not
all
,
but
of
his
just
judgement
suffers
many
to
be
led
into
temptation
,
of
whom
a
great
part
(
for
ought
we
know
)
were
no
worse
than
we
our selves
,
who
yet
are
delivered
from
them
.
Use
,
Of
Direction
,
1.
What
evill
it
is
,
that
we
should
chiefly
pray
against
at
Gods
hands
to
be
delivered
from
;
to
wit
,
not
against
outward
afflictions
,
which
are
also
temptations
;
nor
yet
against
all
other
temptations
absolutely
,
but
against
that
deadly
evill
of
sin
in
them
,
that
is
intended
to
us
by
Sathan
,
both
by
afflictions
,
and
all
other
his
temptations
,
which
in
truth
are
often
times
no
less
dangerously
couched
in
prosperity
,
than
in
adversity
.
2.
How
we
should
wholly
depend
upon
God
for
deliverance
from
this
evill
,
and
so
give
him
the
glory
.
On
the
conclusion
of
the
Lords
prayer
.
For
thine
is
the
Kingdome
,
power
,
and
glory
,
&c.
THis
is
the
conclusion
of
the
Lords
prayer
,
wherein
two
things
are
contained
;
1.
The
confirmation
of
all
the
foregoing
petitions
.
2.
The
obligation
of
our
affection
,
that
moves
us
to
offer
up
these
petitions
to
God
,
and
in
some
sort
moves
God
also
to
hear
the
petitions
offered
.
The
confirmation
is
taken
from
the
causes
,
which
concur
in
God
for
strengthening
of
our
confidence
about
the
hearing
of
our
petitions
at
his
hands
.
The
efficient
cause
is
,
1.
The
right
and
authority
of
God
,
by
which
he
can
and
may
dispense
and
dispose
of
all
,
according
to
his
owne
pleasure
;
and
it
is
here
called
the
Kingdome
of
God
▪
for
thine
is
the
Kingdome
;
that
is
,
the
soveraignty
,
the
supreme
dominion
,
and
right
.
2.
The
same
efficient
is
also
,
that
power
of
God
,
or
his
might
,
whereby
he
is
able
to
put
in
execution
all
to
what
he
hath
right
;
that
is
,
all
that
he
pleases
,
or
whatsoever
he
will
:
Thine
is
the
power
.
3.
The
final
cause
,
is
his
owne
glory
;
Thine
is
the
glory
.
All
which
are
illustrated
by
their
adjunct
of
duration
,
not
for
a
time
onely
,
and
then
either
to
cease
,
or
to
pass
to
another
;
but
for
ever
and
ever
:
but
unto
ages
of
ages
,
or
worlds
of
worlds
,
as
the
old
English
did
bear
;
or
world
without
end
▪
as
now
it
goes
;
that
is
,
to
all
eternity
.
The
obligation
of
sealing
up
of
our
affection
,
is
in
the
word
of
acclamation
,
Amen
;
whereby
is
shown
▪
1.
The
strength
of
our
desire
,
wherewith
we
follow
after
all
these
things
,
that
were
proposed
in
these
petitions
.
2.
The
strength
of
our
faith
,
whereby
we
rest
in
,
and
rely
on
Gods
mercy
,
for
them
all
.
3.
Of
our
hope
,
whereby
we
look
for
and
wish
,
that
God
would
ratify
and
hold
firme
all
our
petitions
,
in
the
same
manner
as
he
doth
the
promises
,
whereunto
himself
hath
prefixed
this
same
word
of
strong
asseveration
(
for
it
is
of
both
)
Amen
,
Amen
,
that
is
,
Verily
,
Verily
,
a
kind
of
oath
;
and
so
hold
our
acclamation
as
firme
,
as
his
owne
asseveration
:
and
that
is
beyond
exception
.
Doct.
1.
No
petition
,
nor
p●…r
ought
to
be
made
to
God
,
without
some
praise
of
his
name
at
least
implied
.
This
is
hence
gathered
,
that
in
the
very
brief
patterne
of
petitions
,
a
solemne
praise
of
the
name
of
God
is
subjoyned
,
how
ever
it
be
in
order
to
confirme
all
the
petitions
foregoing
.
Reas.
1.
Because
it
is
not
our selves
that
we
ought
either
onely
,
or
chieflie
to
look
at
in
the
worship
of
God
;
but
it
is
the
honour
of
Gods
name
,
that
we
should
so
much
regard
.
Reas.
2.
Because
this
is
a
most
powerfull
motive
,
to
obtain
what
we
seek
,
if
in
all
things
we
give
God
his
glory
.
Reas.
3.
Because
it
is
a
chief
part
of
worship
.
Use
,
Of
Reprof
,
against
our
negligence
on
this
behalf
,
who
are
so
wholly
taken
up
with
the
things
that
belong
to
our
own
necessities
,
that
we
neglect
the
giving
God
his
honour
by
duly
praising
of
his
name
;
when
yet
it
is
the
sole
thing
aimed
at
in
this
prayer
of
our
Lords
,
that
the
glory
of
God
may
have
the
first
and
the
last
place
,
as
the
Alpha
and
Omega
of
all
his
worship
,
the
beginning
and
the
end
of
●…ight
serving
him
.
For
the
first
petition
is
about
the
hallowing
or
glorifying
of
his
name
;
and
the
last
conclusion
is
the
extolling
and
praising
of
him
to
the
same
glory
.
Doct.
2.
It
makes
very
much
for
the
strengthening
and
confirming
us
in
our
prayers
,
if
we
set
before
our
eyes
the
infinite
soveraignty
and
right
,
and
the
infinite
might
,
and
glory
of
God
.
From
the
words
;
Thine
i●…
the
Kingdome
,
power
,
and
glory
.
Reas.
1.
Because
hence
it
appears
,
that
we
doe
rightly
,
and
according
as
just
order
doth
require
,
fly
unto
God
in
our
prayers
;
and
seek
all
good
things
from
him
,
because
he
onely
hath
the
absolute
right
and
might
,
to
dispense
all
these
things
,
according
as
his
own
honour
and
glory
requires
.
Reas.
2.
Because
hence
it
appears
,
that
we
may
have
certain
and
sure
confidence
,
that
he
will
hear
our
prayers
,
because
it
is
as
easie
to
him
to
do
all
this
,
as
to
will
it
;
and
it
belongs
also
to
his
glory
in
some
sort
,
to
will
the
same
.
Reas.
3.
Because
from
hence
we
are
taught
,
both
in
what
manner
,
and
for
what
end
,
we
ought
to
look
for
the
accomplishment
of
our
desires
;
to
wit
,
in
such
manner
as
shall
seem
good
unto
God
,
according
to
that
wisedome
and
power
of
his
,
whereby
he
exercises
soveraignty
of
kingdome
and
command
,
or
dominion
in
all
things
,
and
in
such
manner
,
as
may
make
most
for
the
glory
of
his
name
.
Use
,
Of
Direction
,
that
we
use
these
and
the
like
titles
of
God
,
in
our
prayers
,
not
for
a
fashion
,
but
from
religious
resentment
and
intention
,
that
our
prayers
may
be
the
more
powerfull
,
from
the
greater
feeling
,
and
abundance
of
our
hearts
.
Doct.
3.
All
thing●…
that
uphold
our
faith
and
our
pr●…ers
,
are
from
the
everlasting
and
eternal
God
.
From
these
words
;
For
ever
and
ever
.
Or
thus
rather
it
makes
for
the
same
purpose
;
that
we
consider
,
that
all
things
that
sustain
our
faith
,
and
our
prayers
,
are
in
the
eternal
God
,
unto
eternity
,
or
for
ever
and
ever
,
&c
Reas.
1
Because
from
hence
it
appears
,
that
now
God
is
the
same
,
and
such
unto
us
,
as
he
was
from
the
beginning
of
the
world
to
any
other
,
that
called
upon
his
name
,
Isa
59.
1.
&
●…1
.
17.
Reas.
2.
Because
from
hence
we
are
confirmed
in
this
,
that
God
will
unto
eternity
remain
still
our
God
,
even
then
when
he
will
cease
by
changeable
dispensations
to
doe
us
any
more
good
,
as
here
he
doth
,
because
then
we
shall
be
setled
in
the
possession
of
our
last
and
highest
good
Use
,
Of
Direction
▪
for
the
right
use
of
this
divine
attribute
of
eternity
.
Doct.
4.
While
we
pray
,
and
especially
towards
the
end
of
prayer
,
we
ought
to
put
forth
our
petitions
with
all
earnestness
of
desire
,
and
lively
strength
of
faith
,
and
of
affections
.
From
the
word
Amen
.
Reas.
1.
Because
as
at
the
end
our
prayer
is
as
it
were
come
to
its
perfection
,
so
we
ought
there
to
exercise
the
perfection
of
our
faith
,
affection
,
conscience
,
and
desire
.
Reas.
2
Because
every
natural
and
kindly
motion
growes
stronger
and
faster
towards
its
end
;
otherwise
if
it
be
flashy
in
the
beginning
,
and
flag
towards
the
end
,
it
is
a
token
it
was
forced
,
or
framed
upon
some
wrong
ground
,
and
will
not
prove
durable
and
kindly
unto
the
end
.
Reas.
3
Because
our
affection
in
the
end
of
prayer
ought
then
to
act
from
the
doubled
and
recollected
force
and
power
of
all
the
affections
going
before
.
Reas.
4
▪
Because
by
this
meanes
in
a
sort
we
redouble
our
whole
prayer
,
while
first
we
propose
all
our
petitions
one
by
one
in
order
,
with
their
own
measure
of
desire
and
affection
;
and
thereafter
press
vehemently
and
earnestly
for
them
all
together
,
that
they
may
all
be
granted
us
,
and
so
according
to
our
earnestnesse
,
●…est
as
confident
that
they
will
.
Use
▪
Of
Reproof
,
against
the
negligence
of
men
on
this
behalf
,
which
is
grown
so
great
,
that
now
it
is
gone
out
of
use
amongst
us
,
to
signify
such
our
affections
,
or
strong
wishes
and
desires
,
by
saying
,
Amen
;
as
the
Apostle
witnesseth
and
saith
,
that
all
Christians
of
old
were
taught
,
and
did
use
to
practise
▪
1
Cor.
14.
16.
A
Table
of
the
Texts
of
Scripture
,
fitted
for
each
Lords
day
of
the
year
.
I.
Psalm
4.
vers.
6
,
7
,
8.
-
LOrds
day
,
There
are
many
that
say
,
&c.
Page
1
II.
Rom
7
▪
7.
-
What
shall
we
say
then
?
Is
the
Law
sin
?
&c.
p.
13
III.
Rom
5
12.
-
Wherefore
as
by
one
man
sin
entered
,
&c.
p.
17
IIII.
Ephes.
5.
6.
-
Let
no
man
deceive
you
with
vain
words
,
&c.
p.
24
V.
Rom.
8
3.
-
For
what
the
Law
could
not
do
,
&c.
p.
30
VI.
1
Tim
3.
16.
-
And
without
controversy
great
,
&c.
p.
37
VII
.
Act.
16
31.
-
And
they
said
believe
on
the
Lord
Jesus
,
&c.
p.
46
VIII
.
Mat.
28.
19.
-
Go
ye
therefore
and
teach
all
Nations
,
&c.
p.
56
IX
Rev.
4.
11.
-
Thou
art
worthy
,
O
Lord
,
that
thou
,
&c.
p.
62
X.
Rom.
11.
36.
-
For
of
him
,
and
through
him
,
and
to
him
,
&c.
p.
72
XI
.
Acts
4
12.
-
Neither
is
there
salvation
in
any
other
,
&c.
p.
78
XII
.
Acts
2.
36.
-
Therefore
let
all
the
House
of
Israel
know
,
&c.
p.
83
XIII
.
Math.
16.
16.
-
Thou
art
Christ
the
son
of
the
living
God
.
&c.
p.
90
XIV
.
Mat.
1.
20.
-
But
while
he
thought
on
these
things
,
&c.
p.
96.
XV
:
1
Pet.
3.
18.
-
For
Christ
also
hath
once
suffered
for
sinners
,
&c.
p.
103
XVI
.
Iohn
10.
17
,
18.
-
Therefore
the
Father
loveth
me
,
that
I
lay
,
&c.
p.
110
XVII
.
Ioh.
10.
17
,
18.
-
Ibidem
,
&c.
p.
117.
XVIII
:
Mark
.
16.
19.
-
So
then
after
the
Lord
had
spoken
unto
them
,
&c.
p.
122
XIX
.
Math.
25
,
31.
to
39.
-
When
the
son
of
man
shall
come
.
&c
,
p.
129.
XX.
1
Cor.
6.
19.
-
What
know
ye
not
that
your
body
,
&c.
p.
137
XXI
.
Ephes.
5.
25
,
26
,
27.
-
Husbands
love
your
wives
even
as
,
&c.
p.
142
XXII
.
Phillip
▪
3.
20
,
21.
-
For
our
conversation
i●…
in
heaven
,
&c.
p.
147
XXIII
.
Rom.
3.
24
,
25.
-
Being
justified
freely
by
his
Grace
,
&c.
p.
154
XXIIII
.
Iam.
2.
22.
-
See●…
thou
how
faith
wrought
with
,
&c.
p.
161
XXV
.
Rom.
4.
11.
-
And
he
received
the
signe
of
circumcision
,
&c.
p.
166
XXVI
.
and
XXVII
.
Mat.
28.
19.
-
Go
therefore
and
teach
all
Nations
,
&c.
p.
173
XXVIII
.
and
XXIX
.
1
Cor.
10.
16.
-
The
cup
of
blessing
which
we
blesse
,
&c.
p.
181
XXX
.
1
Cor.
11.
28
,
29.
-
But
let
a
man
examine
himself
,
&c.
p.
188
XXXI
.
Mat.
16.
19.
-
And
I
will
give
unto
thee
the
Keys
,
&c.
p
,
196
XXXII
,
-
As
in
the
24
,
lecture
,
p
▪
161
XXXIII
.
Lords
day
E●…s
.
4
▪
〈◊〉
.
20
,
21
,
-
〈◊〉
have
〈◊〉
〈◊〉
Christ
,
〈◊〉
▪
●…
▪
201
XXXIII●…
▪
Exod
▪
●…0
▪
vers
▪
1
,
2
,
3.
-
〈◊〉
〈◊〉
〈◊〉
th●…se
〈◊〉
〈◊〉
●…aying
,
〈◊〉
▪
●…
.
308
XXXV
.
Exo●…
〈◊〉
vers
4
,
5
▪
6.
-
Tho●…
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
self
any
gra●…
,
&c
p
▪
217
XXXVI
.
and
XXXVII
.
Exod.
〈◊〉
▪
vers.
7.
-
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
&c.
p.
223
XXXVIII
▪
Ex●…
▪
〈◊〉
.
vers.
8
,
9
,
10
,
●…
.
-
Remember
the
Sabbath
day
to
keep
,
&c.
p.
229
XXXIX
▪
E●…od
.
20
vers
▪
12.
-
Honour
thy
father
and
thy
mother
that
the
,
&c.
p.
237
XL
▪
E●…od
▪
20.
●…rs
▪
13
▪
-
Thou
shalt
not
〈◊〉
,
〈◊〉
▪
p.
242.
XLI
.
Exod
▪
20
▪
vers
▪
●…4
.
-
Thou
shalt
not
commit
adultery
▪
p.
247
XLII
.
Exod.
20.
vers.
15.
-
Thou
shalt
not
〈◊〉
.
p.
251
XLIII
.
Exod.
20.
vers
16.
-
Thou
shalt
not
〈◊〉
false
witnesse
,
&c.
p.
255
〈◊〉
▪
Exod
▪
20
▪
〈◊〉
▪
17.
-
Thou
shalt
not
co●…t
●…hy
〈◊〉
wife
,
&c.
p.
260
XLV
.
Ephes.
●…
.
vers
▪
18.
-
Praying
alwayes
with
all
praye●…
,
&c.
p.
265
XLVI
.
Mat.
6.
vers.
9
,
10
,
11
,
12
,
13.
-
After
th●…
manner
therefore
pray
ye●…
Our
father
,
&c.
p.
270
XLVII
.
On
the
first
petition
.
-
Hallowed
be
thy
name
.
p.
276
XLVIII
.
On
the
second
petition
.
-
Let
thy
Kingdome
come
.
p.
281
XLIX
▪
On
the
third
petition
.
-
Thy
will
be
done
on
earth
a●…
it
is
in
heaven
.
p
285
L.
On
the
forth
petition
.
-
Give
us
this
day
our
daily
bread
p.
289
LI.
On
the
fifth
petition
.
-
Forgive
us
our
trespasses
as
we
forgive
,
&c.
p.
293
LII
.
On
the
sixth
petition
.
-
Lead
us
not
into
temptation
.
p.
298
The
conclusion
of
the
Lords
prayer
.
-
Because
thine
is
the
Kingdome
,
&c.
p.
303
FINIS
.
Notes, typically marginal, from the original text
Notes for div A25294-e160