Gildas
Salvianus
;
THE
REFORMED
PASTOR
.
Shewing
the
nature
of
the
Pastoral
work
;
Especially
in
Private
Instruction
and
Catechizing
.
With
an
open
CONFESSION
of
our
too
open
SINS
.
Prepared
for
a
day
of
Humiliation
kept
at
Worcester
,
Decemb.
4.
1655.
by
the
Ministers
of
that
County
,
who
subscribed
the
Agreement
for
Catechizing
and
Personal
Instruction
,
at
their
entrance
upon
that
work
.
By
their
unworthy
fellow-servant
Richard
Baxter
.
Teacher
of
the
Church
at
Kederminster
.
Luke
12.
47
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
London
,
Printed
by
Robert
White
,
for
Nevil
Simmons
,
Book-seller
at
Kederminster
,
and
are
to
be
sold
by
William
Roybould
,
at
the
Unicorn
In
Pauls
.
Church
Yard
.
1656.
To
my
Reverend
and
Dearly
beloved
Brethren
,
the
faithful
Ministers
of
Christ
,
in
Brittain
and
Ireland
,
Grace
and
Peace
in
Iesus
Christ
be
increased
.
Reverend
Brethren
,
THE
subject
of
this
Treatise
so
nearly
concerneth
your selves
and
the
Churches
committed
to
your
care
,
that
it
perswadeth
and
emboldeneth
me
to
this
address
,
notwithstanding
the
imperfections
in
the
manner
of
handling
it
,
and
he
consciousness
of
my
great
unworthiness
to
be
your
Monitor
.
Before
I
come
to
my
principal
errand
,
I
shall
give
you
hat
account
which
I
suppose
I
owe
you
,
of
the
Reasons
of
his
following
work
,
and
of
the
freedom
of
speech
which
to
some
may
be
displeasing
.
When
the
Lord
had
awakened
his
Ministers
in
this
County
,
and
some
neighbouring
parts
to
a
sense
of
their
duty
in
the
work
of
Catechizing
,
and
private
Instruction
of
all
in
their
Parishes
that
would
not
obstinately
refuse
their
help
,
and
when
they
had
subscribed
an
Agreement
containing
their
Resolutions
for
the
future
performance
of
it
,
they
judged
it
unmeet
to
enter
upon
the
work
,
without
a
solemn
humbling
of
their
souls
before
the
Lord
,
for
their
so
long
neglect
of
so
great
and
necessary
a
duty
:
And
therefore
they
agreed
to
meet
together
at
Worcester
,
Decemb.
4.
1655.
and
there
to
joyn
in
such
Humiliation
,
and
in
earnest
Prayer
to
God
for
the
pardon
of
our
neglects
,
and
for
his
special
Assistance
in
the
work
that
we
had
undertaken
,
and
for
the
success
of
it
with
the
People
,
whom
we
are
engaged
to
instruct
:
At
which
time
among
others
,
I
was
desired
by
them
to
Preach
:
In
answer
to
their
desires
I
prepared
the
following
Discourse
;
which
though
it
proved
longer
then
could
be
delivered
in
one
or
two
Sermons
,
yet
I
intended
to
have
entred
upon
it
at
that
time
,
and
to
have
delivered
that
which
was
most
pertinent
to
the
occasion
,
and
to
have
reserved
the
rest
to
another
season
.
But
before
the
meeting
,
by
the
increase
of
my
ordinary
pain
and
weakness
,
I
was
disabled
from
going
thither
:
To
recompence
which
unwilling
omission
,
I
easily
yielded
to
the
requests
of
divers
of
the
Brethren
,
forthwith
to
publish
the
things
which
I
had
prepared
,
that
they
might
see
that
which
they
could
not
hear
.
If
now
it
be
objected
,
that
I
should
not
have
spoken
so
plainly
or
sharply
against
the
sins
of
the
Ministry
,
or
that
I
should
not
have
published
it
to
the
view
of
the
world
,
or
at
least
that
I
should
have
done
it
in
another
tongue
,
and
not
in
the
ears
of
the
vulgar
,
especially
at
such
a
time
when
Quakers
and
Papists
are
endeavouring
to
bring
the
Ministry
into
contempt
,
and
the
people
are
too
prone
to
harken
to
their
suggestions
:
I
confess
I
thought
the
Objection
very
considerable
;
but
that
it
prevailed
not
to
alter
my
resolutions
,
is
to
be
ascribed
to
the
following
Reasons
.
1.
It
was
a
purposed
solemn
Humiliation
that
we
were
agreed
on
,
and
that
this
was
prepared
and
intended
for
.
And
how
should
we
be
humbled
without
a
plain
Confession
of
our
sin
?
2.
It
was
principally
our
own
sins
that
the
Confession
did
concern
;
and
who
can
be
offended
with
us
for
confessing
our
own
,
and
taking
the
blame
and
shame
to
our selves
,
which
our
consciences
told
us
we
ought
to
do
.
3.
I
have
excepted
in
our
Confessions
those
that
are
not
guilty
:
and
therefore
hope
that
I
have
injured
none
.
4.
Having
necessarily
prepared
it
in
the
English
tongue
,
I
had
no
spare
time
to
translate
it
.
5.
Where
the
sin
is
open
in
the
sight
of
the
world
,
it
is
in
vain
to
attempt
to
hide
it
.
6.
And
such
attempts
will
but
aggravate
it
,
and
increase
our
shame
.
7.
A
free
Confession
is
a
condition
of
a
full
Remission
;
and
when
the
sin
is
publike
,
the
Confession
must
be
publike
.
If
the
Ministers
of
England
had
sinned
only
in
Latine
,
I
would
have
made
shift
to
have
admonished
them
in
Latine
,
or
else
have
said
nothing
to
them
.
But
if
they
will
sin
in
English
,
they
must
hear
of
it
in
English
.
Unpardoned
sin
will
never
let
us
rest
or
prosper
,
though
we
be
at
never
so
much
care
and
cost
to
cover
it
:
Our
sin
will
surely
find
us
out
,
though
we
find
not
it
.
The
work
of
Confession
is
purposely
to
make
known
our
sin
,
and
freely
to
take
the
shame
to
our selves
:
And
if
he
that
confesseth
and
forsaketh
be
the
man
that
shall
have
mercy
,
no
wonder
then
if
he
that
covereth
it
,
prosper
not
,
Prov.
28.
13.
If
we
be
so
tender
of
our selves
,
and
so
loath
to
confess
,
God
will
be
the
less
tender
of
us
,
and
he
will
indite
our
Confessions
for
us
.
He
will
either
force
our
Consciences
to
confession
,
or
his
Iudgements
shall
proclaim
our
iniquities
to
the
world
.
Know
we
not
how
many
malicious
adversaries
are
day
and
night
at
work
against
us
?
Some
openly
revile
us
,
and
some
in
secret
are
laying
the
designs
,
and
contriving
that
which
others
execute
and
are
in
expectation
of
a
fuller
stroak
at
us
,
which
may
subvert
us
at
once
.
What
is
it
but
our
sins
that
is
the
strength
of
all
these
enemies
?
Is
not
this
evil
from
the
ordering
of
the
Lord
?
Till
we
are
reconciled
unto
him
we
are
never
safe
:
He
will
never
want
a
rod
to
scourge
us
by
.
The
tongues
of
Quakers
,
and
Papists
,
and
many
other
sorts
,
are
all
at
work
to
proclaim
our
sins
,
because
we
will
not
confess
them
our selves
:
Because
we
will
not
speak
the
truth
,
they
will
speak
much
more
then
the
truth
.
Yet
if
we
had
man
only
to
plead
our
cause
with
,
perhaps
we
might
do
much
to
make
it
good
:
but
while
God
accuseth
us
,
how
shall
we
be
justified
?
and
who
shall
hide
our
sins
,
when
he
will
have
them
brought
to
light
?
And
God
is
our
Accuser
,
till
we
accuse
our selves
:
but
if
we
would
Iudge
our selves
,
he
would
not
Iudge
us
.
8.
The
fire
is
already
kindled
which
revealeth
our
sin
:
Iudgement
is
begun
at
the
house
of
God
.
Hath
the
Ministry
suffered
nothing
in
England
,
Scotland
,
and
Ireland
?
and
have
there
been
no
attempts
for
their
overthrow
?
Hath
it
not
been
put
to
the
Vote
in
an
Assembly
that
some
called
A
Parliament
of
England
,
whether
the
whole
frame
of
the
stablished
Ministry
,
and
its
legal
maintenance
should
be
taken
down
?
and
were
we
not
put
to
plead
our
Title
to
that
maintenance
,
as
if
we
had
been
falling
into
the
hands
of
Turks
,
that
had
thirsted
for
our
subversion
,
as
resolved
enemies
to
the
Christian
cause
?
And
who
knows
not
how
many
of
these
men
are
yet
alive
?
and
how
high
the
same
spirit
yet
is
,
and
busily
contriving
the
accomplishment
of
the
same
design
?
Shall
we
think
that
they
have
ceased
their
enterprise
,
because
they
are
working
more
subtilly
in
the
dark
?
What
are
the
swarms
of
Railers
at
the
Ministry
,
sent
abroad
the
Land
for
,
but
to
delude
,
exasperate
and
dis-affect
the
peeple
,
and
turn
the
hearts
of
the
children
from
their
Fathers
,
that
they
may
be
ready
to
promote
the
main
design
?
And
is
it
not
then
our
wisest
course
to
see
that
God
be
our
friend
,
and
to
do
that
which
tendeth
most
to
engage
him
in
our
defence
?
I
think
it
is
no
time
now
to
stand
upon
our
credit
,
so
far
as
to
neglect
our
duty
,
and
befriend
our
sins
,
and
so
provoke
the
Lord
against
us
.
It
rather
beseems
us
to
fall
down
at
the
feet
of
our
offended
Lord
,
and
to
justifie
him
in
his
Iudgements
,
and
freely
and
penitently
to
confess
our
transgressions
,
and
to
resolve
upon
a
speedy
and
through
reformation
,
before
wrath
break
out
upon
us
,
which
will
leave
us
no
remedy
.
It
s
time
to
make
up
all
breaches
between
us
and
Heaven
,
when
we
stand
in
such
necessity
of
the
Divine
Protection
?
For
how
can
an
impenitent
unreformed
people
expect
to
be
sheltered
by
Holiness
it self
?
It
is
a
stubborn
child
,
that
under
the
rod
will
refuse
to
confess
his
faults
;
When
it
is
not
the
least
use
of
the
rod
to
extort
confession
.
We
feel
much
:
we
fear
more
;
and
all
's
for
sin
:
and
yet
are
we
so
hardly
drawn
to
a
Confession
?
9.
The
world
already
knows
that
we
are
sinners
:
As
none
can
suppose
us
perfect
,
so
our
particular
sins
are
too
apparent
to
the
world
:
And
is
it
not
meet
then
that
they
should
see
that
we
are
Penitent
sinners
?
It
is
sure
a
greater
credit
to
us
to
be
Penitent
sinners
,
then
impenitent
sinners
:
and
one
of
the
two
we
shall
be
while
we
are
on
earth
.
Certainly
as
Repentance
is
necessary
to
the
recovery
of
our
Peace
with
God
,
so
is
it
also
to
the
reparation
of
our
credit
with
wise
and
godly
men
:
It
is
befriending
and
excusing
our
sin
that
is
our
shame
indeed
,
and
leadeth
towards
everlasting
shame
;
which
the
shame
of
Penitent
confession
would
prevent
.
10.
Our
Penitent
Confession
and
speedy
Reformation
are
the
means
that
must
silence
the
reproaching
adversaries
.
He
is
impudently
inhumane
that
will
reproach
men
with
their
sins
,
that
bewail
them
and
penitently
charge
them
upon
themselves
.
Such
men
have
a
promise
of
pardon
from
God
;
and
shall
men
take
us
by
the
throat
when
God
forgiveth
us
?
Who
dare
condemn
us
,
when
God
shall
justifie
us
?
Who
shall
lay
that
to
our
charge
,
which
God
hath
declared
that
he
will
not
charge
us
with
?
When
sin
is
truly
Repented
of
by
Gospel
indulgence
,
it
ceaseth
to
be
ours
.
What
readyer
way
then
can
we
imagine
to
free
us
from
the
shame
of
it
,
then
to
shame
our selves
for
it
in
Penitent
Confessions
,
and
to
break
off
from
it
by
speedy
reformation
?
11.
The
Leaders
of
the
Flock
must
be
exemplary
to
the
rest
;
and
therefore
in
this
duty
as
well
as
in
any
other
.
It
is
not
our
part
only
to
teach
them
Repentance
,
but
to
go
before
them
in
the
exercise
of
it
our selves
:
As
far
as
we
excell
them
in
Knowledge
and
other
Gifts
,
so
far
should
we
also
excell
them
in
this
and
other
Graces
.
12.
Too
many
that
have
set
their
hand
to
this
sacred
work
do
so
obstinately
proceed
in
Self-seeking
,
Negligence
,
Pride
,
Division
,
and
other
sins
,
that
it
is
become
our
necessary
duty
to
admonish
them
.
If
we
could
see
that
such
would
reform
without
reproof
,
we
could
gladly
forbear
the
publishing
of
their
faults
.
But
when
reproofs
themselves
do
prove
so
uneffectual
,
that
they
are
more
offended
at
the
reproof
then
at
the
sin
,
and
had
rather
that
we
should
cease
reproving
,
then
themselves
should
cease
sinning
,
I
think
it
is
time
to
sharpen
the
remedy
.
For
what
else
should
we
do
?
To
give
up
our
Brethren
as
uncureable
were
cruelty
,
as
long
as
there
are
further
means
to
be
used
.
We
must
not
hate
them
,
but
plainly
rebuke
them
,
and
not
suffer
sin
upon
them
,
Lev.
19.
17.
And
to
bear
with
the
vices
of
the
Ministers
,
is
to
promote
the
ruine
of
the
Church
.
For
what
speedyer
way
is
there
for
the
depraving
and
undoing
of
the
people
,
then
the
pravity
of
their
Guides
?
And
how
can
we
more
effectually
further
a
Reformation
,
(
which
we
are
so
much
obliged
to
do
)
then
by
endeavouring
the
Reforming
of
the
Leaders
of
the
Church
?
Surely
Brethren
,
if
it
be
our
duty
to
endeavour
to
cast
out
those
Ministers
that
are
Negligent
,
Scandalous
and
Unfit
for
the
work
,
and
if
we
think
this
so
necessary
to
the
reformation
of
the
Church
(
as
no
doubt
it
is
)
it
must
needs
be
our
Duty
to
endeavour
to
heal
the
sins
of
others
;
and
to
use
a
much
gentler
remedy
to
them
that
are
guilty
of
a
less
degree
of
sin
:
If
other
mens
sin
deserveth
an
ejection
,
sure
ours
deserve
and
require
plain
reproof
.
For
my
part
I
have
done
as
I
would
be
done
by
:
and
it
is
for
God
and
the
safety
of
the
Church
,
and
in
tender
Love
to
the
Brethren
whom
I
do
adventure
to
reprehend
;
Not
(
as
others
)
to
make
them
contemptible
and
odious
,
but
to
heal
the
evils
that
would
make
them
so
:
That
so
no
enemy
may
find
this
matter
of
reproach
among
us
.
But
especially
because
our
faithful
endeavours
are
of
so
great
necessity
to
the
welfare
of
the
Church
and
the
saving
of
mens
souls
,
that
it
will
not
consist
with
a
love
to
either
(
in
a
predominant
sort
)
to
be
negligent
our selves
,
or
silently
to
connive
at
,
and
comply
with
the
negligent
.
If
thousands
of
you
were
in
a
leaking
ship
,
and
those
that
should
pump
out
the
water
and
stop
the
leaks
,
should
be
sporting
or
asleep
,
yea
or
but
favour
themselves
in
their
labours
,
to
the
hazarding
of
you
all
,
would
you
not
awake
them
to
their
work
,
and
call
out
on
them
to
labour
as
for
your
lives
?
and
if
you
used
some
sharpness
and
importunity
with
the
sloathful
,
would
you
think
that
man
were
well
in
his
wits
that
would
take
it
ill
of
you
,
and
accuse
you
of
pride
,
self-conceitedness
,
or
unmannerlyness
,
to
presume
to
talk
so
sawcily
to
your
fellow
workmen
?
or
should
tell
you
that
you
wrong
them
by
diminishing
their
reputation
?
Would
you
not
say
,
The
work
must
be
done
,
or
we
are
all
dead
men
:
is
the
ship
ready
to
sink
,
and
do
you
talk
of
Reputation
?
or
had
you
rather
hazard
your self
and
us
,
then
hear
of
your
sloathfulness
?
This
is
our
case
,
Brethren
!
The
work
of
God
must
needs
be
done
!
souls
must
not
perish
while
you
mind
your
worldly
business
,
or
observe
the
tide
and
times
,
and
take
your
ease
,
or
quarrel
with
your
Brethren
!
nor
must
we
be
silent
while
men
are
hastened
by
you
to
perdition
,
and
the
Church
to
greater
danger
and
confusion
,
for
fear
of
seeming
too
uncivil
and
unmannerly
with
you
,
or
displeasing
your
impatient
souls
!
Would
you
be
but
as
impatient
with
your
sins
as
with
reproofs
,
you
should
hear
no
more
from
us
,
but
we
should
be
all
agreed
!
But
neither
God
nor
good
men
will
let
you
alone
in
such
sins
.
Yet
if
you
had
betaken
your selves
to
another
calling
,
and
would
sin
to
your selves
only
,
and
would
perish
alone
,
we
should
not
have
so
much
necessity
of
molesting
you
,
as
now
we
have
:
But
if
you
will
enter
into
the
office
,
which
is
for
the
necessary
preservation
of
us
all
,
so
that
by
letting
you
alone
in
your
sin
,
we
must
give
up
the
Church
to
apparent
loss
and
hazard
;
blame
us
not
if
we
talk
to
you
more
freely
then
you
would
have
us
do
.
If
your
own
body
be
sick
,
and
you
will
despise
the
remedy
,
or
if
your
own
house
be
on
fire
,
and
you
will
be
singing
or
quarrelling
in
the
streets
,
I
can
possibly
bear
it
,
and
let
you
alone
(
which
yet
in
charity
I
should
not
easily
do
.
)
But
if
you
will
undertake
to
be
the
Physician
of
an
Hospital
,
or
to
all
the
Town
that
is
infected
with
the
plague
,
or
will
undertake
to
quench
all
the
fires
that
shall
be
kindled
in
the
Town
,
there
is
no
bearing
with
your
remisness
,
how
much
soever
it
may
displease
you
:
Take
it
how
you
will
,
you
must
be
told
of
it
:
and
if
that
will
not
serve
,
you
must
be
yet
closelyer
told
of
it
:
and
if
that
will
not
serve
,
if
you
be
rejected
as
well
as
reprehended
,
you
must
thank
your selves
.
I
speak
all
this
to
none
but
the
guilty
:
And
thus
I
have
given
you
those
Reasons
which
forced
me
even
in
plain
English
to
publish
so
much
of
the
sins
of
the
Ministry
as
in
the
following
Treatise
I
have
done
.
And
I
suppose
the
more
penitent
and
humble
any
are
,
and
the
more
desirous
of
the
truest
Reformation
of
the
Church
,
the
more
easily
and
fully
will
they
approve
such
free
confessions
and
reprehensions
.
THE
second
sort
of
objections
against
this
free
Confession
of
sin
,
I
expect
to
hear
from
the
several
parties
whose
sins
are
here
confessed
.
Most
of
them
can
be
willing
that
others
be
blamed
,
so
they
might
be
justified
themselves
.
I
can
truly
say
,
that
what
I
have
here
spoken
hath
been
as
impartially
as
I
could
,
and
not
as
a
party
,
nor
as
siding
with
any
,
but
as
owning
the
common
Christian
cause
,
and
as
somewhat
sensible
of
the
apparent
wrongs
that
have
been
offered
to
common
truth
and
godliness
,
and
the
hinderances
of
mens
salvation
,
and
of
the
happiness
of
the
Church
.
But
I
find
it
impossible
to
avoid
the
offending
of
guilty
men
.
For
there
is
no
way
of
avoiding
it
,
but
by
our
silence
,
or
their
patience
:
And
silent
we
cannot
be
,
because
of
Gods
commands
:
and
Patient
they
cannot
be
,
because
of
their
guilt
and
partiality
,
and
the
interest
that
their
sin
hath
got
in
their
affections
:
I
still
except
those
humble
men
,
that
are
willing
to
know
the
worst
of
themselves
,
and
love
the
light
,
that
their
deeds
may
be
made
manifest
,
and
long
to
know
their
sins
that
they
may
for
sake
them
,
and
their
duty
that
they
may
perform
it
.
Some
its
like
will
be
offended
with
me
,
that
I
blame
them
so
much
for
the
neglect
of
that
Discipline
,
which
they
have
disputed
for
so
long
.
But
what
remedy
?
If
Discipline
were
not
of
God
,
or
if
it
were
unnecessary
to
the
Church
,
or
if
it
were
enough
to
dispute
for
duty
,
while
we
deliberately
refuse
to
perform
it
,
then
would
I
have
given
these
Brethren
no
offence
.
Some
its
like
will
be
offended
that
I
mention
with
disallowance
the
Separatists
or
Anabaptists
,
as
I
understand
some
are
offended
much
that
I
so
mentioned
them
in
an
Epistle
before
the
Quakers
Catechism
,
as
if
they
opened
the
door
to
the
Apostacy
of
these
times
;
and
they
say
that
by
this
it
appeareth
that
while
I
pretend
so
much
Zeal
for
the
Unity
of
the
Church
,
I
intend
and
endeavour
the
contrary
.
To
which
I
answer
:
1.
Is
it
indeed
a
sign
that
a
man
loveth
not
the
Unity
of
the
Saints
,
because
he
loveth
not
their
dis-union
and
division
?
Who
can
escape
the
censure
of
such
men
,
but
he
that
can
unite
the
Saints
by
dividing
them
?
2.
I
never
intended
in
urging
the
Peace
and
Unity
of
the
Saints
,
to
approve
of
any
thing
which
I
judged
to
be
a
sin
,
nor
to
tye
my
own
tongue
or
other
mens
from
seasonable
contradicting
it
.
Is
there
no
way
to
peace
but
by
participating
of
mens
sin
?
The
thing
I
desire
is
this
:
1.
That
we
might
all
consider
how
far
we
may
hold
Communion
together
,
even
in
the
same
Congregations
,
notwithstanding
our
different
opinions
;
and
to
agree
not
to
withdraw
where
it
may
possibly
be
avoided
.
2.
But
where
it
cannot
,
that
yet
we
may
consult
how
far
we
may
hold
Communion
in
distinct
Congregations
:
and
to
avoid
that
,
no
further
then
is
of
meer
necessity
.
And
3.
and
principally
,
to
consult
and
agree
upon
certain
Rules
,
for
the
management
of
our
differences
in
such
a
manner
,
as
may
be
least
to
the
disadvantage
of
the
common
Christian
truths
which
are
acknowledged
by
us
all
.
Thus
far
would
I
seek
peace
with
Arminians
,
Antinomians
,
Anabaptists
,
or
any
that
hold
the
foundation
.
Yea
and
in
the
two
last
,
I
would
not
refuse
to
consult
on
accomodation
with
moderate
Papists
themselves
,
if
their
Principles
were
not
against
such
consultations
and
accommodations
:
and
I
should
judge
it
a
course
which
God
will
better
approve
of
,
then
to
proceed
by
carnal
contrivances
to
undermine
their
adversaries
,
or
by
cruel
murders
to
root
them
out
,
which
are
their
ordinary
courses
.
I
remember
that
Godly
,
Orthodox
,
Peaceable
man
,
Bishop
Usher
,
(
lately
deceased
)
tels
us
in
his
Sermon
at
Wansted
,
for
the
Unity
of
the
Church
,
that
he
made
a
motion
to
the
Papist
,
Priests
in
Ireland
;
that
,
because
it
was
ignorance
of
the
common
principles
that
was
like
to
be
the
undoing
of
the
common
people
,
more
then
the
holding
of
the
points
which
we
differ
in
,
therefore
both
parties
should
agree
to
teach
them
some
Catechism
containing
those
common
principles
of
Religion
which
are
acknowledged
by
us
all
:
But
jealousies
and
carnal
counsels
would
not
permit
them
to
harken
to
this
motion
.
3.
And
as
concerning
that
Epistle
before
my
papers
to
the
Quakers
,
I
further
answer
;
that
by
Separatists
there
I
plainly
mean
Church-dividers
:
even
all
that
make
unnecessary
Divisions
in
or
from
the
Churches
of
Christ
;
whom
the
Apostle
so
earnestly
beseecheth
us
to
mark
and
avoid
,
Rom.
16.
17.
and
which
he
calleth
them
carnal
for
,
and
so
earnestly
contendeth
against
,
1
Cor.
1.
and
2.
and
3.
and
in
many
other
places
in
his
Epistles
.
And
if
this
be
a
tolerable
sin
,
then
the
Unity
of
the
Church
is
not
a
necessary
thing
;
and
then
the
Apostles
would
never
have
condemned
this
sin
as
they
have
done
.
Do
we
all
so
sensibly
smart
by
the
effects
of
these
sins
,
and
is
the
Church
of
Christ
among
us
brought
into
such
a
torn
and
endangered
condition
by
them
,
so
that
we
are
in
no
small
danger
of
falling
all
into
the
hands
of
the
common
adversaries
?
Is
so
hopeful
and
chargeable
a
Reformation
so
far
frustrated
by
these
men
;
and
yet
must
we
not
open
our
mouths
to
tell
them
of
it
?
May
we
not
tell
them
of
it
,
when
we
are
bleeding
by
their
hands
?
Is
it
tolerable
in
them
to
cut
and
wound
,
and
let
out
our
blood
,
and
is
it
unpeaceableness
in
us
to
tell
them
that
we
suffer
by
them
,
and
to
beseech
them
to
repent
and
to
have
compassion
on
the
Church
of
Christ
?
Must
we
be
patient
to
be
ruined
by
them
,
and
have
they
not
the
patience
to
hear
of
it
?
What
remedy
?
Let
them
be
silent
that
dare
;
for
I
profess
I
dare
not
.
I
must
tell
them
that
this
height
of
Pride
hath
been
in
their
Ancestors
a
Concomitant
of
Schism
.
A
poor
Drunkard
or
Swearer
will
more
patiently
hear
of
his
sin
,
then
many
that
we
hope
are
godly
will
of
theirs
,
when
once
they
are
tainted
with
this
sin
.
But
godliness
was
never
made
to
be
the
credit
of
mens
sins
:
Nor
is
sin
to
be
let
alone
,
or
well
thought
of
,
when
it
can
but
get
into
a
godly
man
.
Shall
we
hate
them
most
,
whom
we
are
bound
to
love
best
?
and
shall
we
shew
it
by
forbearing
our
plain
rebuke
,
and
suffering
their
sin
upon
them
?
It
must
not
be
:
How
ever
they
take
it
in
their
sick
distemper
,
it
must
not
be
.
No
man
that
erreth
doth
think
that
he
erreth
:
These
men
are
confident
themselves
that
they
are
in
the
right
.
But
the
sober
prudent
servants
of
Christ
,
that
have
escaped
their
disease
,
do
see
their
errour
;
and
England
feeleth
it
,
and
that
at
the
very
heart
:
What
,
must
we
die
by
their
hand
,
and
our
very
heart
blood
be
let
out
,
and
the
Gospel
delivered
up
to
the
adversaries
,
before
they
will
believe
that
they
have
done
us
wrong
,
or
before
they
will
endure
to
hear
us
tell
them
of
it
?
If
the
ages
to
come
do
not
say
more
against
the
waies
of
these
mistaken
men
,
then
I
have
done
in
that
Epistle
:
and
if
either
Mercy
or
Iudgement
do
not
bring
them
one
day
to
think
or
speak
more
sharply
of
themselves
;
then
I
must
confess
my self
quite
out
in
my
prognosticks
.
Another
sort
that
will
be
offended
with
me
,
are
some
of
the
Divines
of
the
Prelatical
way
:
whom
I
had
no
mind
to
offend
,
nor
to
dishonour
:
But
if
necessary
duty
will
do
it
;
What
remedy
?
If
they
cannot
bear
with
just
admonition
,
I
must
bear
with
their
impatience
.
But
I
must
tell
them
,
that
I
spoke
not
by
hear-say
,
but
from
sight
and
feeling
.
It
s
more
tolerable
in
an
English-man
to
speak
such
things
,
that
hath
seen
the
sad
work
that
was
made
in
England
,
the
silencing
of
most
godly
,
able
men
,
the
persecution
even
of
the
peaceable
,
the
discountenance
of
godliness
,
and
the
insulting
scorn
of
the
prophanest
in
the
Land
,
then
for
a
forrainer
that
hath
known
of
this
but
by
hearsay
.
When
we
remember
what
a
sort
of
Ministers
the
Land
abounded
with
,
while
the
ablest
and
most
diligent
men
were
cast
out
,
(
of
which
matters
we
cannot
be
ignorant
,
if
there
were
no
records
remaining
of
their
attested
accusations
)
we
must
needs
take
leave
to
tell
the
world
that
the
souls
of
men
and
the
welfare
of
the
Church
were
not
so
contemptible
in
our
eyes
,
as
that
we
should
have
no
sense
of
these
things
,
or
should
manifest
no
dislike
of
them
,
nor
once
invite
the
guilty
to
repent
.
And
if
you
think
my
language
harsh
,
I
will
transcribe
some
words
of
a
far
wiser
man
,
and
leave
it
to
your
consideration
how
far
they
concern
the
present
case
,
or
justifie
my
free
and
plain
expressions
.
Gildas
de
excid
.
Britan.
edit.
Polid.
Virgil.
sub
fine
.
[
Quid
plura
?
I
ertur
vobis
in
medium
Matthaei
in
confusionem
vestram
,
exemplum
,
sanctorum
quoque
Apostolorum
electione
,
vel
judicio
Christi
,
non
propria
voluntate
sortiti
,
ad
quod
caeci
effecti
non
videtis
,
quia
longè
à
meritis
ejus
distatis
,
dum
in
morem
&
affectum
Judae
traditoris
sponte
corruitis
.
Apparet
ergo
eum
qui
vos
sacerdotes
sciens
ex
corde
,
dicit
non
esse
eximium
Christianum
.
Sanè
quod
sentio
,
proferam
.
Posset
quidem
lenior
fieri
increpatio
,
sed
quid
prodest
vulnus
manu
tantum
palpare
,
unguentove
ungere
,
quod
tumore
jam
vel
faetore
sibi
horrescens
cauterio
,
&
publico
ignis
medicamine
eget
?
Si
tamen
ullo
modo
sanari
possit
,
aegro
nequaquam
medelam
quaerente
&
ob
hoc
medico
longius
recedente
.
O
inimici
Dei
,
&
non
Sacerdotes
ô
licitatores
malorum
,
&
non
pontifices
;
traditores
,
&
non
sanctorum
Apostolorum
successores
;
impugnatores
,
&
non
Christi
Ministri
.
Auscultastis
quidem
secundae
lectionis
Apostoli
Pauli
verborum
sonum
,
sed
nullo
modo
monita
virtutemque
servastis
,
&
simulachrorum
more
,
quae
non
vident
,
neque
audiunt
,
eodem
die
alteriastitistis
,
licet
ille
tune
&
quotidiè
vobis
intonaret
.
Fratres
,
fidelis
sermo
est
,
&
omni
acceptione
dignus
.
Ille
dixit
,
fidelem
,
&
dignum
,
vos
ut
infidelem
&
indignum
sprevistis
.
Si
quis
Episcopatum
cupit
,
bonum
opus
cupit
.
Vos
Episcopatum
magnoperè
avaritiae
gratia
,
non
spiritalis
profectus
obtentu
,
cupitis
,
&
bonum
opus
illi
condignum
nequaquam
habetis
.
Oportet
ergo
hujusmodi
irreprehensibilem
esse
:
In
hoc
namque
sermone
lachrymis
magis
,
quam
verbis
opus
est
,
ac
si
dixisset
Apostolus
eum
esse
omnibus
irreprehensibiliorem
debere
.
Unius
uxoris
virum
.
Quid
ita
apud
nos
,
quoque
contemnitur
,
quasi
non
audiretur
vel
idem
dicere
.
Et
virum
uxoris
sobrium
,
prudentem
?
Quis
etiam
ex
vobis
hoc
aliquando
in
esse
sibi
saltem
optavit
.
Hospitalem
?
Id
forte
casu
evenerit
,
popularis
aurae
potius
,
quam
praecepti
gratiâ
factum
.
Non
prodest
,
Domino
salvatore
ita
dicente
.
Amen
dico
vobis
,
receperunt
mercedem
suam
.
Ornatum
,
non
vinolentum
,
non
percussorem
,
sed
modestum
,
non
litigiosum
,
non
cupidum
?
O
feralis
immutatio
,
ô
horrenda
praeceptorum
coelestium
conculcatio
;
nonne
infatigabiliter
ad-haee
expugnanda
,
vel
potius
obruenda
actuum
verborumque
arma
corripitis
,
pro
quibus
conservandis
,
atque
firmandis
,
si
necesse
fuisset
,
&
poena
ultro
subeunda
,
&
vita
ponenda
erat
?
sed
videamus
&
sequentia
.
Domum
suam
(
inquit
)
benè
regentem
,
filios
habentem
,
subditos
in
omni
castitate
.
Ergo
imperfecta
est
patrum
castitas
,
si
non
item
&
filiorum
accumuletur
?
Sed
quid
erit
,
ubi
nec
pater
,
nec
filius
,
mali
genitoris
exemplo
privatus
,
conspicitur
castus
?
Si
quis
autem
domui
suae
praeesse
nescit
,
quomodo
Ecclesiae
Dei
diligentiam
adhibebit
?
Haec
sunt
verba
quae
indubitatis
affectibus
approbantur
.
Diaconos
sim
liter
pudicos
,
non
bilingues
,
non
vino
multo
deditos
,
non
turpelucrum
sectantes
,
habentes
ministerium
fidei
,
in
conscientia
pura
.
Hi
autem
probentur
primum
,
&
sic
ministrent
nullum
crimen
habentes
.
His
nimirum
horrescens
diu
immorari
,
unum
veridice
possum
dicere
.
Quin
haec
omnia
in
contrarios
actus
mutantur
,
ita
ut
clerici
quod
non
absque
dolore
cordis
fateor
,
impudici
,
bilingues
,
ebrii
,
turpis
lucri
cupidi
,
habentes
fidem
,
&
ut
verius
dicam
,
infidelitatem
,
in
conscientia
impura
,
non
probati
in
bono
,
sed
in
malo
praesciti
ministrantes
,
&
innumera
crimina
habentes
,
sacro
ministerio
adsciscantur
.
Audistis
etiam
illo
die
,
quo
multo
dignius
,
multoque
rectius
erat
,
ut
ad
carcerem
vel
catastam
poenalem
quam
ad
sacerdotium
traheremini
domino
scitante
,
quem
se
esse
putarunt
discipuli
,
Petrum
respondisse
.
Tu
es
Christus
filius
Dei
,
eique
dominum
pro
tali
confessione
,
dixisse
.
Beatus
es
Simon
Barjona
,
quia
caro
&
sanguis
non
revelavit
tibi
,
sed
pater
meus
,
qui
in
coelis
est
.
Ergo
Petrus
à
Deo
Patre
doctus
rectè
Christum
consitetur
.
Vos
autem
moniti
à
patre
vestro
Diabolo
iniquè
,
salvatorem
malis
actibus
denegatis
.
Vero
sacerdoti
dicitur
:
tu
es
Petrus
,
&
super
hanc
petram
,
aedificabo
ecclesiam
meam
.
Vos
quidem
assimilamini
viro
stulto
,
qui
aedificavit
domum
suam
,
super
arenam
.
Notandum
vero
est
,
quod
insipientibus
in
aedificanda
domo
,
arenarum
pendulae
mobilitati
Dominus
non
cooperatur
,
secundum
illud
.
Fecerunt
sibi
reges
;
&
non
per
me
.
Itidemque
quod
sequitur
eadem
sonat
dicendo
.
Et
portae
Inferi
non
praevalebunt
,
ejusque
peccata
intelliguntur
.
De
vestra
quidem
exitiabili
factura
pronunciantur
.
Venerunt
flumina
,
flaverunt
venti
,
&
impegerunt
in
domum
illam
,
&
cecidit
,
&
fuit
ruina
ejus
magna
.
Petro
ejusque
successoribus
dicit
Dominus
,
&
tibi
dabo
claves
regni
coelorum
.
Vobis
vero
;
Non
novi
vos
,
discedite
à
me
,
operarii
iniquitatis
,
ut
separati
sinistrae
partis
hoedi
eatis
in
ignem
aeternum
.
Itemque
omni
sancto
sacerdoti
promittitur
.
Et
quaecunque
solveris
super
terram
,
erunt
soluta
&
in
coelis
;
&
quaecunque
ligaveris
super
terram
,
erunt
ligata
&
in
coelis
.
Sed
quomodo
vos
aliquid
solvetis
,
ut
sit
solutum
,
&
in
coelis
,
à
coelo
ob
scelera
adempti
,
&
immanium
peccatorum
funibus
compediti
?
Ut
Solomon
quoque
ait
,
funiculis
peccatorum
suorum
unusquisque
constringitur
.
Qua
ratione
aliquid
in
terra
ligabitis
,
quod
supra
mundum
etiam
ligetur
,
propter
vosmetpsos
,
qui
ita
ligati
iniquitatibus
,
in
hoc
mundo
tenemini
,
ut
in
coelis
nequaquam
ascendatis
,
sed
in
infausta
tartari
ergastula
non
conversi
in
hac
vita
ad
dominum
,
decedatis
.
Nec
sibi
quisquam
sacerdotum
de
corporis
mundi
solum
conscientia
supplaudat
,
cum
eorum
quibus
praeest
,
si
propter
ejus
imperitiam
,
seu
desidiam
,
seu
adulationem
,
perierint
,
in
die
judicii
de
ejusdem
manibus
veluti
interfectoris
animae
exquirantur
Quia
nec
dulcior
mors
,
quam
quae
infertur
ab
unoquoque
homineque
malo
,
alioquin
non
dixisset
Apostolus
velut
paternum
legatum
suis
successoribus
derelinquens
.
Mundus
ego
sum
ab
omnium
sanguine
,
non
enim
subterfugi
,
quo
minus
annuntiarem
vobis
omne
ministerium
Dei.
Multum
namque
usu
ac
frequentia
peccatorum
inebriati
,
&
incessanter
irruentibus
vobis
scelerum
cumulatorum
,
acsi
undis
quassati
,
unam
veluti
post
naufragium
,
in
qua
ad
vivorum
terram
evadatis
,
poenitentiae
tabulam
toto
animae
nisu
exquirite
,
ut
avertatur
furor
Domini
à
vobis
,
misericorditer
dicentis
,
nolo
mortem
peccatoris
,
sed
ut
convertatur
&
vivat
.
Ipse
omnipotens
Deus
totius
consolationis
&
misericordiae
paucissimos
bonos
pastores
conservet
ab
omni
malo
,
&
municipes
faciat
civitatis
Hierusalem
coelestis
,
hoc
est
sanctorum
omnium
congregationis
,
Pater
&
Pilius
&
spiritus
sanctus
,
cui
sit
honor
&
gloria
in
secula
seculorum
.
Amen
.
If
the
English
translation
of
this
book
(
for
translated
it
is
long
ago
)
do
fall
into
the
hands
of
the
vulgar
,
they
will
see
what
language
the
Brittish
Clergy
received
from
one
that
was
neither
a
censorious
railer
,
nor
schismatically
self-opinionated
.
Perhaps
some
will
say
,
that
the
matter
is
not
much
amended
,
when
in
former
times
we
were
almost
all
of
a
mind
,
and
now
we
have
so
many
Religions
,
that
we
know
not
well
whether
we
have
any
at
all
.
Answ.
1.
Every
different
opinion
is
not
another
Religion
.
2.
This
is
the
common
Popish
argument
against
Reformation
,
as
if
it
were
better
that
men
believed
nothing
fide
divina
,
then
enquire
after
truth
,
for
fear
of
misbelief
:
And
as
if
they
would
have
all
ungodly
,
that
they
might
be
all
of
a
mind
.
I
am
sure
that
the
most
of
the
people
in
England
where
ever
I
came
,
did
make
Religion
,
and
the
reading
of
Scripture
,
or
speaking
of
the
way
to
heaven
,
the
matter
of
their
bitter
scorn
and
reproach
.
And
would
you
have
us
all
of
that
mind
again
,
for
fear
of
differences
!
A
charitable
wish
!
3.
If
others
run
into
the
other
extream
,
will
that
be
any
excuse
to
you
?
Christs
Church
hath
alwaies
suffered
between
profane
Unbelievers
,
and
Heretical
dividers
,
as
he
suffered
himself
on
the
Cross
between
two
thieves
.
And
will
the
sin
of
one
excuse
the
other
?
4.
And
yet
I
must
say
,
(
lest
I
be
impiously
blind
and
ungrateful
)
that
through
the
great
mercy
of
God
,
the
matter
is
so
far
amended
,
that
many
hundred
drunken
,
swearing
,
ignorant
,
negligent
,
scandalous
Ministers
are
cast
out
;
and
we
have
many
humble
,
godly
,
painful
teachers
in
a
County
for
a
few
that
we
had
before
.
This
is
so
visibly
true
,
that
when
the
godly
are
feasted
,
who
formerly
were
almost
famished
,
and
beaten
for
going
abroad
to
beg
their
bread
,
you
can
hardly
by
all
your
arguments
or
Rhetorick
perswade
them
that
the
times
are
no
better
with
them
then
they
were
;
though
men
of
another
Nation
may
possibly
believe
you
in
such
reports
.
I
bless
God
for
the
change
that
I
see
in
this
Countrey
;
and
among
the
people
,
even
in
my
own
charge
;
which
is
such
as
will
not
permit
me
to
believe
,
that
the
case
is
as
bad
with
them
as
formerly
it
hath
been
.
I
say
with
Minutius
Foelix
,
p.
401.
(
mihi
)
Quid
ingrati
sumus
?
quid
nobis
invidemus
?
Si
veritas
divinitatis
nostri
temporis
aetate
maturuit
.
Fruamur
nostro
bono
;
Et
recti
sententiam
temperemus
:
cohibeatur
superstitio
:
impietas
expietur
:
religio
servetur
.
It
is
the
sinful
unhappiness
of
some
mens
minds
,
that
they
can
hardly
think
well
of
the
best
words
or
waies
of
those
whom
they
disaffect
:
And
they
usually
disaffect
those
that
cross
them
in
their
corrupt
proceedings
,
and
plainly
tell
them
of
their
faults
:
And
they
are
ready
to
judge
of
the
reprovers
spirit
by
their
own
,
and
to
think
that
all
such
sharp
reproofs
proceed
from
some
disaffection
to
their
persons
,
or
partial
opposition
to
the
opinions
which
they
hold
:
And
therefore
they
will
seldom
regard
the
reproofs
of
any
,
but
those
of
their
own
party
;
who
will
seldom
deal
plainly
with
them
,
because
they
are
of
their
party
.
But
plain
dealers
are
alwaies
approved
in
the
end
:
And
the
time
is
at
hand
when
you
shall
confess
,
that
those
were
your
truest
friends
.
He
that
will
deal
plainly
against
your
sins
,
in
uprightness
and
honesty
,
will
deal
as
plainly
for
you
against
the
sins
of
any
that
would
injure
you
:
For
he
speaks
not
against
sin
,
because
it
is
yours
,
but
because
it
is
sin
.
It
is
an
observable
passage
that
is
reported
by
many
,
and
Printed
by
one
,
how
the
late
King
Charls
,
(
who
by
the
Bishops
instigation
had
kept
Mr.
Prin
so
long
in
prison
,
and
twice
cropt
his
ears
,
for
writing
against
their
Masks
and
Plaies
,
and
the
high
and
hard
proceedings
of
the
Prelates
)
when
he
read
his
notable
voluminous
speech
for
an
acceptance
of
the
Kings
Concessions
,
and
an
agreement
with
him
thereupon
,
did
,
not
long
before
his
death
deliver
the
Book
to
a
friend
that
stood
by
him
,
saying
,
Take
this
Book
:
I
give
it
thee
as
a
Legacy
:
and
believe
it
,
this
Gentleman
is
the
Cato
of
the
Age.
The
time
will
come
when
plain
dealing
will
have
a
better
Construction
,
then
it
hath
while
prejudice
doth
turn
the
heart
against
it
.
I
shall
stand
no
longer
on
the
Apologetical
part
:
I
think
the
foregoing
Objections
being
answered
,
there
is
no
great
need
of
more
of
this
.
The
Title
of
the
Book
it self
is
Apologetical
(
which
if
I
tell
you
not
,
I
may
well
expect
that
some
of
my
old
ingenuous
Interpreter
;
should
put
another
sense
upon
it
)
I
pretend
not
to
the
Sapience
of
Gildas
,
nor
to
the
Sanctity
of
Salvian
(
as
to
the
degree
:
)
but
by
their
names
I
offer
you
an
excuse
for
plain
dealing
.
If
it
was
used
in
a
much
greater
measure
,
by
men
so
wise
and
holy
as
these
,
why
should
it
in
a
lower
measure
be
dis-allowed
in
another
?
At
least
from
hence
I
have
this
encouragement
,
that
the
plain
dealing
of
Gildas
and
Salvian
being
so
much
approved
by
us
now
they
are
dead
,
how
much
soever
they
might
be
despised
or
hated
while
they
were
living
,
by
them
whom
they
did
reprove
,
at
the
worst
I
may
expect
some
such
success
in
times
to
come
.
But
my
principal
business
is
yet
behind
.
I
must
now
take
the
boldness
,
Brethren
,
to
become
your
Monitor
concerning
some
of
the
necessary
duties
,
of
which
I
have
spoken
in
the
ensuing
discourse
:
If
any
of
you
should
charge
me
with
arrogancy
or
immodesty
,
for
this
attempt
,
as
if
hereby
I
accused
you
of
negligence
,
or
judged
my self
sufficient
to
admonish
you
;
I
crave
your
candid
interpretation
of
my
boldness
,
assuring
you
that
I
obey
not
the
counsel
of
my
flesh
herein
,
but
displease
my self
as
much
as
some
of
you
;
and
had
rather
have
the
ease
and
peace
of
silence
,
if
it
would
stand
with
duty
and
the
Churches
good
.
But
it
is
the
meer
necessity
of
the
souls
of
men
,
and
my
desire
of
their
salvation
,
and
the
prosperity
of
the
Church
,
which
forceth
me
to
this
Arrogancy
and
Immodesty
,
if
so
it
must
be
called
.
For
who
that
hath
a
tongue
can
be
silent
,
when
it
is
for
the
honour
of
God
,
the
welfare
of
his
Church
,
and
the
everlasting
happiness
of
so
many
persons
?
1.
And
the
first
and
main
matter
which
I
have
to
propound
to
you
,
is
,
Whether
it
be
not
the
unquestionable
duty
of
the
generality
of
Ministers
in
these
three
Nations
,
to
set
themselves
presently
to
the
work
of
Catechizing
,
and
Personal
Instructing
all
that
are
to
be
taught
by
them
,
who
will
be
perswaded
to
submit
thereunto
?
I
need
not
here
stand
to
prove
it
,
having
sufficiently
done
it
in
the
following
discourse
.
Can
you
think
that
holy
wisdom
will
gain-say
it
?
Will
zeal
for
God
,
will
delight
in
his
service
,
or
love
to
the
souls
of
men
gain-say
it
?
1.
That
people
must
be
taught
the
Principles
of
Religion
,
and
matters
of
greatest
necessity
to
salvation
,
is
past
doubt
among
us
.
2.
And
that
they
must
be
taught
it
in
the
most
edifying
advantagious
way
,
I
hope
we
are
agreed
?
3.
And
that
personal
Conference
,
and
Examination
,
and
Instruction
,
hath
many
excellent
advantages
for
their
good
,
is
beyond
dispute
,
and
afterward
manifested
.
4.
As
also
that
personal
Instruction
is
commended
to
us
by
Scripture
,
and
the
practices
of
the
servants
of
Christ
,
and
approved
by
the
godly
of
all
ages
,
so
far
as
I
can
find
without
contradiction
.
5.
It
is
past
doubt
that
we
should
perform
this
great
duty
to
all
the
people
,
or
as
many
as
we
can
:
For
our
love
and
care
of
their
souls
must
extend
to
all
.
If
there
be
a
1000.
or
500.
ignorant
people
in
your
Parish
,
it
is
a
poor
discharge
of
your
duty
now
and
then
occasionally
to
speak
to
some
few
of
them
,
and
let
the
rest
alone
in
their
ignorance
,
if
you
are
able
to
afford
them
help
.
6.
And
it
is
as
certain
that
so
great
a
work
as
this
is
,
should
take
up
a
considerable
part
of
our
time
.
7.
And
as
certain
is
it
,
that
all
duties
should
be
done
in
order
,
as
far
as
may
be
,
and
therefore
should
have
their
appointed
times
.
And
if
we
are
agreed
to
practise
according
to
these
commonly
acknowledged
truths
,
we
need
not
differ
upon
any
doubtful
circumstances
.
Obj.
We
teach
them
in
publike
;
and
how
then
are
we
bound
to
teach
them
man
by
man
besides
?
Answ.
You
pray
for
them
in
Publike
:
Must
you
not
also
pray
for
them
in
private
?
Paul
taught
every
man
,
and
exhorted
every
man
,
and
that
both
publikely
and
from
house
to
house
,
night
and
day
with
tears
.
The
necessity
and
benefits
afterward
mentioned
prove
it
to
be
your
duty
.
But
what
need
we
add
more
,
when
experience
speaks
so
loud
?
I
am
daily
forced
to
admire
,
how
lamentably
ignorant
many
of
our
people
are
,
that
have
seemed
diligent
hearers
of
me
this
ten
or
twelve
years
,
while
I
spoke
as
plainly
as
I
was
able
to
speak
!
Some
know
not
that
each
person
in
the
Trinity
is
God
;
Nor
that
Christ
is
God
and
man
;
Nor
that
he
took
his
humane
nature
into
heaven
;
Nor
many
the
like
necessary
principles
of
our
faith
.
Yea
some
that
come
constantly
to
private
meetings
are
found
grosly
ignorant
:
Whereas
in
one
hours
familiar
instruction
of
them
in
private
,
they
seem
to
understand
more
,
and
better
entertain
it
,
then
they
did
in
all
their
lives
before
.
Obj.
But
what
obligation
lyeth
on
us
to
tye
our selves
to
certain
daies
for
the
performance
of
this
work
?
Answ.
This
is
like
the
Libertines
plea
against
family
prayer
.
They
ask
,
where
are
we
bound
to
pray
morning
and
evening
?
Doth
not
the
nature
and
end
of
the
duty
plainly
tell
you
that
an
appointed
time
conduceth
to
the
orderly
successful
performance
of
it
?
How
can
people
tell
when
to
come
if
the
time
be
not
made
known
?
You
will
have
a
fixed
day
for
a
Lecture
,
because
people
cannot
else
tell
when
to
come
without
a
particular
notice
for
each
day
:
And
it
is
as
necessary
here
,
because
this
must
be
a
constant
duty
,
as
well
as
that
.
Obj.
But
we
have
many
other
businesses
that
sometimes
may
interrupt
the
course
.
Answ.
Weightyer
business
may
put
by
our
preaching
,
even
on
the
Lords
day
;
but
we
must
not
therefore
neglect
our
constant
observance
ordinarily
of
that
day
:
And
so
it
is
here
.
If
you
have
so
much
greater
business
,
that
you
cannot
ordinarily
have
time
to
do
the
Ministerial
work
,
you
should
not
undertake
the
office
:
For
Ministers
are
men
separated
to
the
Gospel
of
Christ
,
and
must
give
themselves
wholly
to
these
things
.
Obj.
All
the
Parish
are
not
the
Church
,
nor
do
I
take
the
Pastoral
charge
of
them
,
and
therefore
I
am
not
satisfied
that
I
am
bound
to
take
this
pains
with
them
.
Answ.
I
will
pass
by
the
question
,
Whether
all
the
Parish
be
to
be
taken
for
your
Church
:
because
in
some
places
it
is
so
,
and
in
others
not
.
But
let
the
negative
be
supposed
:
Yet
1.
The
common
maintenance
which
most
receive
,
is
for
Teaching
the
whole
Parish
,
though
you
be
not
obliged
to
take
them
all
for
a
Church
.
2.
What
need
we
look
for
a
stronger
obligation
,
then
the
common
bond
that
lyeth
on
all
Christians
,
to
further
the
work
of
mens
salvation
,
and
the
good
of
the
Church
,
and
the
honour
of
God
,
to
the
utmost
of
their
power
:
together
with
the
common
bond
that
is
on
all
Ministers
,
to
further
these
ends
by
Ministerial
teaching
to
the
utmost
of
their
power
?
Is
it
a
work
so
good
,
and
apparently
conducing
to
so
great
benefits
to
the
souls
of
men
,
and
yet
can
you
perceive
no
obligation
to
the
doing
of
it
?
Obj.
But
why
may
not
occasional
Conference
and
Instructions
serve
the
turn
?
Answ.
I
partly
know
what
occasional
conferences
are
compared
to
this
duty
,
having
tryed
both
.
Will
it
satisfie
you
to
deal
with
one
person
of
20.
or
40.
or
an
hundred
,
and
to
pass
by
all
the
rest
?
Occasional
conferences
fall
out
seldom
,
and
but
with
few
;
and
(
which
is
worst
of
all
)
are
seldom
managed
so
throughly
,
as
these
must
be
.
When
I
speak
to
a
man
that
cometh
to
me
purposely
on
that
business
,
he
will
better
give
me
leave
to
examine
him
,
and
deal
closely
with
him
,
then
when
it
falls
in
on
the
by
:
And
most
occasional
conferences
fall
out
before
others
,
where
plain
dealing
will
not
be
taken
so
well
.
But
so
much
is
said
afterward
to
these
and
several
other
Objections
,
that
I
shall
add
no
more
.
I
do
now
in
the
behalf
of
Christ
,
and
for
the
sake
of
his
Church
,
and
the
immortal
souls
of
men
,
beseech
all
the
faithful
Ministers
of
Christ
,
that
they
will
presently
and
effectually
fall
upon
this
work
.
Combine
for
an
unanimous
performance
of
it
,
that
it
may
more
easily
procure
the
submission
of
your
people
.
But
if
there
should
be
found
any
so
blind
or
vile
as
to
oppose
it
,
or
dissent
,
God
forbid
that
other
Ministers
should
because
of
that
forbear
their
duties
.
I
am
far
from
presuming
to
prescribe
you
Rules
or
Forms
,
or
so
much
as
to
motion
to
you
to
tread
in
our
steps
,
in
any
circumstances
where
a
difference
is
tolerable
,
or
to
use
the
same
Catechism
or
Exhortation
as
we
do
:
Only
fall
presently
and
closely
to
the
work
.
If
there
should
be
any
of
so
proud
or
malicious
a
mind
,
as
to
withdraw
from
so
great
a
duty
,
because
they
would
not
seem
to
be
our
followers
,
or
drawn
to
it
by
us
,
when
as
they
would
have
approved
it
,
if
it
had
risen
from
themselves
;
I
advise
such
,
as
they
love
their
everlasting
peace
,
to
make
out
to
Christ
for
a
cure
of
such
cankered
minds
;
and
let
them
know
that
this
duty
hath
its
rise
neither
from
them
nor
us
,
but
from
the
Lord
;
and
is
generally
approved
by
his
Church
:
And
for
my
part
,
let
them
,
and
spare
not
,
tread
me
in
the
dirt
,
and
let
me
be
as
vile
in
their
eyes
as
they
please
,
so
they
will
but
harken
to
God
and
reason
,
and
fall
upon
the
work
,
that
our
hopes
of
a
more
common
salvation
of
men
,
and
of
a
true
Reformation
of
the
Church
may
be
revived
.
I
must
confess
I
find
by
some
experience
that
this
is
the
work
that
must
Reform
indeed
;
that
must
expell
our
common
prevailing
ignorance
;
that
must
bow
the
stubborn
hearts
of
men
;
that
must
answer
their
vain
objections
;
and
take
off
their
prejudice
;
that
must
reconcile
their
hearts
to
faithful
Ministers
;
and
help
on
the
success
of
our
publike
preaching
;
and
must
make
true
godliness
a
commoner
thing
,
through
the
Grace
of
God
,
which
worketh
by
means
.
I
find
that
we
never
took
the
rightest
course
to
demolish
the
Kingdom
of
Darkness
till
now
.
I
do
admire
at
my self
,
how
I
was
kept
off
from
so
clear
and
excellent
a
duty
so
long
.
But
I
doubt
not
but
other
mens
case
is
as
mine
was
.
I
was
long
convinced
of
it
,
but
my
apprehensions
of
the
difficulties
were
too
great
,
and
my
apprehensions
of
the
duty
too
small
,
and
so
I
was
hindred
long
from
the
performance
.
I
thought
that
the
people
would
but
have
scorned
it
,
and
none
but
a
few
that
had
least
need
would
have
submitted
to
it
:
and
the
thing
seemed
strange
:
and
I
stayed
till
the
people
were
better
prepared
;
and
I
thought
my
strength
would
never
go
through
with
it
,
having
so
great
burdens
on
me
before
:
and
thus
I
was
long
detained
in
delayes
,
which
I
beseech
the
Lord
of
mercy
to
forgive
.
Whereas
upon
tryal
,
I
find
the
difficulties
almost
nothing
(
save
only
through
my
extraordinary
bodily
weakness
)
to
that
which
I
imagined
;
and
I
find
the
benefits
and
comforts
of
the
work
to
be
such
,
as
that
I
profess
I
would
not
wish
that
I
had
forborn
it
,
for
all
the
Riches
in
the
world
(
as
for
my self
.
)
We
spend
Munday
and
Tuesday
from
morning
to
almost
night
in
the
work
;
(
besides
a
Chappelrie
catechized
by
another
assistant
)
taking
about
15.
or
16.
families
in
a
week
(
that
we
may
go
through
the
Parish
(
which
hath
above
800.
families
)
in
a
year
:
)
and
I
cannot
say
yet
that
one
family
hath
refused
to
come
to
me
,
nor
but
few
persons
excused
and
shifted
it
off
.
And
I
find
more
outward
signs
of
success
with
most
that
come
,
then
of
all
my
publike
preaching
to
them
.
If
you
say
,
It
is
not
so
in
most
places
:
I
answer
,
1.
I
wish
that
be
not
much
long
of
our selves
.
2.
If
some
refuse
your
help
,
that
will
not
excuse
you
for
not
affording
it
to
them
that
would
accept
it
.
If
you
ask
me
,
what
course
I
take
for
order
and
expedition
;
I
have
after
told
you
:
In
a
word
;
at
the
delivery
of
the
Catechisms
,
I
take
a
Catalogue
of
all
the
persons
of
understanding
in
the
Parish
:
and
the
Clark
goeth
a
week
before
to
every
family
to
tell
them
when
to
come
,
and
at
what
hour
(
one
family
at
8.
a
Clock
,
the
next
at
9.
and
the
next
at
ten
,
&c.
)
And
I
am
forced
by
the
number
to
deal
with
a
whole
family
at
once
;
but
admit
not
any
of
another
to
be
present
(
ordinarily
.
)
Brethren
,
do
I
now
invite
you
to
this
work
,
without
God
,
without
the
consent
of
all
antiquity
,
without
the
consent
of
the
Reformed
Divines
or
without
the
conviction
of
your
own
consciences
?
See
what
our
late
Assembly
speak
occasionally
,
in
the
Directory
,
about
the
visitation
of
the
sick
,
It
is
the
duty
of
the
Minister
not
only
to
teach
the
people
committed
to
his
charge
in
publike
,
but
Privately
and
Particularly
to
admonish
,
exhort
,
reprove
and
comfort
them
upon
all
seasonable
occasions
,
so
far
as
his
time
,
strength
,
and
personal
safety
will
permit
.
He
is
to
admonish
them
in
time
of
health
to
prepare
for
death
:
And
for
that
purpose
,
they
are
often
to
confer
with
their
Minister
about
the
estate
of
their
souls
,
&c.
Read
this
over
again
and
consider
it
.
Harken
to
God
if
you
would
have
peace
with
God
:
Harken
to
conscience
if
you
would
have
peace
of
conscience
.
I
am
resolved
to
deal
plainly
with
you
,
if
I
displease
you
:
It
is
an
unlikely
thing
that
there
should
be
a
heart
that
is
sincerely
devoted
to
God
in
the
breast
of
that
man
,
that
after
advertisements
and
exhortations
,
will
not
resolve
on
so
clear
and
great
a
duty
as
this
is
.
As
it
is
with
our
people
in
hearing
the
word
,
so
it
is
with
us
in
teaching
:
An
upright
heart
is
an
effectual
perswader
of
them
to
attend
on
God
in
the
use
of
his
Ordinances
;
and
an
upright
heart
will
as
effectually
perswade
a
Minister
to
his
duty
:
As
a
good
stomach
needs
no
arguments
to
draw
it
to
a
feast
,
nor
will
easily
by
any
arguments
be
taken
off
:
And
as
a
child
will
love
and
obey
his
parents
,
though
he
could
not
answer
a
Sophister
that
would
perswade
him
to
hate
them
:
so
I
cannot
conceive
that
he
that
hath
one
spark
of
saving
Grace
,
and
so
hath
that
love
to
God
,
and
delight
to
do
his
will
,
which
is
in
all
the
sanctified
,
should
possibly
be
drawn
to
contradict
or
refuse
such
a
work
as
this
:
except
under
the
power
of
such
a
temptation
as
Peter
was
when
he
denyed
Christ
,
or
when
he
disswaded
him
from
suffering
,
and
heard
an
half
excommunication
,
Get
thee
behind
me
Satan
:
thou
art
an
offence
unto
me
:
for
thou
favourest
not
the
things
that
be
of
God
,
but
those
that
be
of
men
,
Mat.
16.
22
,
23.
You
have
put
your
hand
to
the
plough
of
God
:
You
are
doubly
sanctified
or
devoted
to
him
,
as
Christians
,
and
as
Pastors
;
and
dare
you
after
this
draw
back
and
refuse
his
work
?
You
see
the
work
of
Reformation
at
a
stand
;
and
you
are
engaged
by
many
obligations
to
promote
it
:
and
dare
you
now
neglect
that
means
by
which
it
must
be
done
?
Will
you
shew
your
faces
in
a
Christian
Congregation
,
as
Ministers
of
the
Gospel
,
and
there
pray
for
a
Reformation
,
and
pray
for
the
Conversion
and
Salvation
of
your
hearers
,
and
the
prosperity
of
the
Church
:
and
when
you
have
done
,
refuse
to
use
the
means
by
which
it
must
be
done
?
I
know
carnal
wit
will
never
want
words
and
shews
of
reason
to
gain-say
that
truth
and
duty
which
it
abhors
:
It
is
easier
now
to
cavil
against
duty
then
perform
it
:
but
stay
the
end
,
before
you
pass
your
final
judgement
.
Can
you
possibly
make
your selves
believe
that
you
shall
have
a
comfortable
review
of
these
neglects
,
or
make
a
comfortable
account
of
them
unto
God
?
I
dare
prognosticate
from
the
knowledge
of
the
nature
of
Grace
,
that
all
the
Godly
Ministers
in
England
will
make
conscience
of
this
duty
,
and
address
themselves
to
it
(
except
those
that
by
some
extraordinary
accident
are
disabled
,
or
those
that
are
under
such
temptations
as
aforesaid
:
)
I
do
not
hopelesly
perswade
you
to
it
,
but
take
it
for
granted
that
it
will
be
done
:
And
if
any
lazy
,
or
jealous
,
or
malicious
hypocrites
,
do
cavil
against
it
,
or
hold
off
,
the
rest
will
not
do
so
:
but
they
will
take
the
opportunity
,
and
not
resist
the
warnings
of
the
Lord
.
And
God
will
uncase
the
hypocrites
ere
long
,
and
make
them
know
to
their
sorrow
,
what
it
was
to
play
fast
and
loose
with
God
.
Wo
to
them
,
when
they
must
be
accountable
for
the
blood
of
souls
!
The
Reasons
which
satisfied
them
here
against
duty
,
will
then
be
manifested
to
be
the
effects
of
their
folly
,
and
to
have
proceeded
radically
from
their
corrupted
wills
,
and
carnal
interest
.
And
(
unless
they
be
desperately
blinded
and
scared
to
the
death
)
their
consciences
will
not
own
those
Reasons
at
a
dying
hour
which
now
they
seem
to
own
.
Then
they
shall
feel
to
their
sorrow
,
that
there
is
not
that
comfort
to
be
had
for
a
departing
soul
in
the
reviews
of
such
neglected
duty
,
as
there
is
to
them
that
have
wholly
devoted
themselves
to
the
service
of
the
Lord
.
I
am
sure
my
arguments
for
this
duty
will
appear
strongest
at
the
last
,
whatever
they
do
now
.
And
again
I
say
,
I
hope
the
time
is
even
at
hand
when
it
shall
be
as
great
a
shame
to
a
Minister
to
neglect
the
private
Instructing
and
oversight
of
the
Flock
,
as
it
hath
been
to
be
a
seldom
Preacher
;
for
which
men
are
now
justly
sequestred
and
ejected
:
And
if
God
have
not
so
great
a
quarrel
with
us
as
tendeth
to
a
removal
of
the
Gospel
,
or
at
least
to
the
blasting
of
its
prosperity
and
success
in
the
desired
reformation
,
I
am
confident
that
this
will
shortly
be
.
And
if
these
lazy
worldly
hypocrites
were
but
quickened
to
their
duty
by
a
Sequestring
Committee
,
you
should
see
them
stir
more
zealously
then
all
arguments
fetcht
from
God
and
Scripture
,
from
the
Reward
or
Punishment
,
or
from
the
Necessity
and
Benefits
of
the
work
can
perswade
them
to
do
.
For
even
now
these
wretched
men
,
while
they
pretend
themselves
the
servants
of
Christ
,
and
are
asking
,
What
Authority
we
have
for
his
work
?
and
if
we
could
but
shew
them
a
command
from
the
Lord
Protector
or
Council
,
it
would
answer
all
their
scruples
,
and
put
the
business
beyond
dispute
,
as
if
they
had
a
design
to
confirm
the
accusation
of
the
Papists
,
that
their
Ministry
only
is
Divine
,
and
ours
dependeth
on
the
will
of
men
.
Well!
for
those
godly
zealous
Ministers
of
Christ
,
that
labour
in
sincerity
,
and
denying
their
worldly
interest
and
ease
,
do
wholly
devote
themselves
to
God
,
I
am
confident
there
needs
not
much
perswasion
.
There
is
somewhat
within
that
will
presently
carry
them
to
the
work
:
And
for
the
rest
,
let
them
censure
this
warning
as
subtilly
as
they
can
,
they
shall
not
hinder
it
from
rising
up
against
them
in
judgement
,
unless
it
be
by
true
Repentance
and
Reformation
.
And
let
me
speak
one
word
of
this
to
you
that
are
my
dear
fellow-labourers
in
this
County
,
who
have
engaged
your selves
to
be
faithful
in
this
work
.
It
is
your
henour
to
lead
in
sacred
Resolutions
and
Agreements
:
but
if
you
should
any
of
you
be
unfaithful
in
the
performance
,
it
will
be
your
double
dishonour
.
Review
your
subscribed
Agreement
,
and
see
that
you
perform
it
with
diligence
and
constancy
.
You
have
begun
a
happy
work
:
such
as
will
do
more
to
the
welfare
of
the
Church
then
many
that
the
world
doth
make
a
greater
stir
about
.
God
forbid
now
,
that
imprudence
or
negligence
should
frustrate
all
.
For
the
generality
of
you
,
I
do
not
much
fear
it
,
having
so
much
experience
of
your
fidelity
in
the
other
parts
of
your
office
.
And
if
there
should
be
any
found
among
you
,
that
will
shuffle
over
the
work
,
and
deal
unfaithfully
in
this
and
other
parts
of
your
office
,
I
take
it
for
no
just
cause
of
reproach
to
us
that
we
accept
of
your
subscription
,
when
you
offer
to
joyn
with
us
.
For
Catechizing
is
a
work
not
proper
only
to
a
Minister
;
and
we
cannot
forbid
any
to
engage
themselves
to
their
unquestionable
duty
:
But
in
our
Association
for
Discipline
we
must
be
somewhat
more
scrupulous
,
with
whom
we
joyn
.
I
earnestly
beseech
you
all
in
the
name
of
God
,
and
for
the
sake
of
your
peoples
souls
,
that
you
will
not
slightly
slubber
over
this
work
;
but
do
it
vigorously
and
with
all
your
might
,
and
make
it
your
great
and
serious
business
:
Much
judgement
is
required
for
the
managing
of
it
.
Study
therefore
how
to
do
it
beforehand
,
as
you
study
for
your
Sermons
.
I
remember
how
earnest
I
was
with
some
of
the
last
Parliament
,
to
have
had
them
settle
Catechists
in
our
Assemblies
;
But
truly
I
am
not
sorry
that
it
took
not
effect
(
unless
for
a
few
of
the
larger
Congregations
.
)
For
I
perceive
that
all
the
life
of
the
work
under
God
,
doth
lie
in
the
prudent
effectual
management
;
in
searching
mens
hearts
,
and
setting
home
the
saving
truths
:
and
the
ablest
Minister
is
weak
enough
for
this
,
and
few
of
inferiour
place
or
parts
would
be
found
competent
:
for
I
fear
nothing
more
,
then
that
many
Ministers
that
preach
well
,
will
be
found
too
unmeet
for
this
work
;
especially
to
manage
it
with
old
,
ignorant
,
dead-hearted
sinners
:
And
indeed
if
the
Ministers
be
not
reverenced
by
the
people
,
they
will
rather
slight
them
and
contest
with
them
,
then
humbly
learn
and
submit
:
how
much
more
would
they
do
so
by
inferiour
men
?
Seeing
then
the
work
is
cast
upon
us
,
and
it
is
we
that
must
do
it
or
else
it
must
be
undone
,
let
us
be
up
and
doing
with
all
our
might
,
and
the
Lord
will
be
with
us
.
I
can
tell
you
one
thing
for
your
encouragement
;
It
is
a
work
that
the
enemies
of
the
Church
and
Ministry
do
exceedingly
vex
at
,
and
hate
and
fear
more
then
any
thing
that
yet
we
have
undertaken
.
I
perceive
the
signs
of
the
Papists
indignation
against
it
.
And
me
thinks
it
hath
the
most
not
able
character
of
a
work
extraordinarily
and
unquestionably
good
:
For
they
storm
at
it
,
and
yet
have
nothing
to
say
against
it
.
They
cannot
blame
it
,
and
yet
they
hate
and
fear
it
,
and
would
fain
undermine
it
,
if
they
knew
how
.
You
know
how
many
false
rumours
have
been
spread
abroad
this
Country
to
deter
the
people
from
it
:
as
that
the
Lord
Protector
and
Council
were
against
it
:
That
the
subscribers
were
to
be
ejected
:
That
the
Agreement
was
to
be
publikely
burnt
,
&c.
And
when
we
have
searcht
after
the
authors
,
we
can
drive
it
no
higher
then
the
Quakers
,
the
Papists
Emissaries
;
from
whom
we
may
easily
know
their
minds
.
And
yet
when
a
Papist
speaks
openly
as
a
Papist
,
some
of
them
have
said
,
that
it
is
a
good
work
,
but
that
it
wants
authority
,
and
is
done
by
those
that
are
not
called
to
it
:
Forsooth
,
because
we
have
not
the
Authority
of
their
Pope
or
Prelates
:
And
some
that
should
be
more
sober
have
used
the
same
language
:
as
if
they
would
rather
have
thousands
and
millions
of
souls
neglected
,
then
have
them
so
much
as
Catechized
and
Instructed
,
without
Commission
from
a
Prelate
.
Yea
and
some
that
differ
from
us
about
Infant
Baptism
,
I
understand
,
repine
at
it
;
and
say
that
we
will
hereby
insinuate
our selves
into
the
people
,
and
hinder
them
from
the
receiving
of
the
truth
.
A
sad
case
that
any
that
seem
to
have
the
fear
of
God
,
should
have
so
true
a
Character
of
a
partial
,
dividing
,
and
siding
mind
,
as
to
grudge
at
the
propagation
of
Christianity
it self
,
and
the
common
truths
which
we
are
all
agreed
in
,
for
fear
least
it
should
hinder
the
propagation
of
their
opinions
.
The
common
cause
of
Christianity
,
must
give
place
to
the
cause
of
these
lower
controverted
points
:
and
they
grudge
us
our
very
labour
and
suffering
for
the
common
work
,
though
there
be
nothing
in
it
which
medleth
with
them
,
or
which
they
are
able
with
any
shew
of
reason
to
gainsay
.
I
beseech
you
Brethren
let
all
this
,
and
the
many
motives
that
I
have
after
given
you
,
perswade
you
to
the
greater
diligence
herein
!
When
you
are
speaking
to
your
people
;
do
it
with
the
greatest
prudence
and
seriousness
,
and
be
as
earnest
with
them
as
for
life
or
death
;
and
follow
it
as
close
as
you
do
your
publike
exhortations
in
the
Pulpit
.
I
profess
again
,
it
is
to
me
the
most
comfortable
work
,
except
publike
preaching
(
for
there
I
speak
to
more
,
though
yet
with
less
advantage
to
each
one
)
that
ever
I
yet
did
set
my
hand
to
:
And
I
doubt
not
but
you
will
find
it
so
to
you
,
if
you
faithfully
perform
it
.
2.
MY
second
request
to
the
Reverend
Ministers
in
these
Nations
is
,
that
at
last
they
would
without
any
more
delay
,
unanimously
set
themselves
to
the
practice
of
those
parts
of
Christian
Discipline
,
which
are
unquestionably
necessary
,
and
part
of
their
work
.
It
is
a
sad
case
that
good
men
under
so
much
liberty
,
should
settle
themselves
so
long
in
the
constant
neglect
of
so
great
a
duty
.
The
common
cry
is
,
[
Our
people
be
not
ready
for
it
:
they
will
not
bear
it
.
]
But
is
not
the
meaning
,
that
you
will
not
bear
the
trouble
and
hatred
which
it
will
occasion
?
If
indeed
you
proclaim
our
Churches
uncapable
of
the
Order
and
Government
of
Christ
,
What
do
you
but
give
up
the
cause
to
them
that
withdraw
from
them
?
and
encourage
men
to
look
out
for
better
societties
where
that
Discipline
may
be
had
?
For
though
preaching
and
Sacraments
may
be
omitted
in
some
cases
,
till
a
fitter
season
,
and
accordingly
so
may
Discipline
be
;
yet
it
is
a
hard
case
to
settle
in
a
constant
neglect
,
for
so
many
years
together
as
we
have
done
,
unless
there
were
a
flat
impossibility
of
the
work
:
And
if
it
were
so
,
because
of
our
uncapable
materials
,
it
would
plainly
call
us
to
alter
our
constitution
,
that
the
matter
may
be
capable
.
I
have
spoke
plainly
afterward
to
you
of
this
,
which
I
hope
you
will
bear
,
and
conscionably
consider
of
.
I
now
only
beseech
you
that
would
make
a
comfortable
account
to
the
chief
Shepherd
,
and
would
not
be
found
unfaithful
in
the
house
of
God
,
that
you
do
not
wilfully
or
negligently
delay
it
,
as
if
it
were
a
needless
thing
;
nor
shrink
not
from
duty
because
of
trouble
to
the
flesh
that
doth
attend
it
:
For
as
that
's
too
sad
a
sign
of
hypoorisie
;
so
the
costlyest
duties
are
usually
the
most
comfortable
;
and
be
sure
that
Christ
will
bear
the
cost
.
I
could
here
produce
a
heap
of
testimonies
,
of
Fathers
and
Reformed
Divines
,
that
charge
this
duty
with
great
importunity
.
I
shall
only
now
give
you
the
words
of
two
of
the
most
godly
,
laborious
,
judicious
Divines
that
most
ever
the
Church
of
Christ
had
since
the
daies
of
the
Apostles
.
Calvin
.
Institut.
li.
4.
cap.
12.
sect.
1
,
2.
Sed
quia
nonnulli
in
odium
Disciplinae
ab
ipso
quoque
nomine
abhorrent
,
hi
sic
habeant
:
Si
nulla
societas
,
imo
nulla
domus
quae
vel
modicam
familiam
habeat
,
contineri
in
recto
statu
sine
disciplina
potest
:
Eam
esse
multo
magis
necessariam
in
Ecclesia
,
cujus
slatum
quam
ordinatissimum
esse
decet
.
Proinde
quemadmodum
salvifica
Christi
doctrina
anima
est
Ecclesiae
,
ita
illic
disciplina
pro
nervis
est
,
qua
fit
ut
membra
corporis
suo
quaeque
loco
inter
se
cohaereant
.
Quamobrem
quicunque
vel
sublatam
disciplinam
cupiunt
,
vel
ejus
impediunt
restitutionem
,
sive
hoc
faciant
data
operâ
,
sive
per
incogitantiam
,
Ecclesiae
certe
extremam
dissipationem
quaerunt
.
Quid
enim
futurum
est
,
si
unicuique
liceat
quod
libuerit
?
Atqui
id
fieret
nisi
ad
doctrinae
praedicationem
accederent
privatae
monitiones
,
correctiones
,
&
alia
ejusmodi
adminicula
quae
doctrinam
sustinent
&
otiosam
esse
non
sinunt
.
Disciplina
igitur
veluti
fraenum
est
,
quo
retineantur
&
domentur
qui
adversus
Christi
doctrinam
ferociunt
:
vel
tanquam
stimulus
quo
excitentur
parum
voluntarii
:
interdum
etiam
velut
paterna
ferula
qua
clementer
&
pro
spiritus
Christi
mansuetudine
castigentur
,
qui
gravius
lapsi
sunt
.
Quum
ergo
jam
imminere
cernamus
initia
quae
dam
horrendae
in
Ecclesia
vastitatis
,
ex
eo
quod
nulla
est
cura
,
nec
ratio
continendi
populi
,
ipsa
necessitas
clamat
remedio
opus
esse
.
Porro
hoc
unicum
remedium
est
quod
&
Christus
praecipit
,
&
semper
usitatum
inter
pios
fuit
.
2.
Primum
disciplinae
fundamentum
est
,
ut
privatae
monitiones
locum
habeant
:
hoc
est
,
siquis
officium
sponte
non
faciat
aut
insolenter
se
gerat
aut
minus
honestè
vivat
,
aut
aliquid
admiserit
reprehensione
dignum
,
ut
patiatur
se
moneri
,
atque
ut
quisque
fratrem
suum
dum
res
postulabit
monere
studeat
.
Praesertim
vero
in
hoc
advigilent
Pastores
ac
presbyteri
quorum
partes
sunt
non
modo
concionari
ad
populum
sed
per
singulas
domos
monere
&
exhortari
,
sicubi
universali
doctrina
non
satis
profecerint
,
quemadmodum
docet
Paulus
,
quum
refert
se
docuisse
privatim
&
per
domos
;
&
se
mundum
à
sanguine
omnium
attestatur
,
quia
non
cessaverit
cum
lachrymis
nocte
&
die
monere
unumquemque
.
See
the
rest
.
And
sect.
4.
he
adds
of
the
necessity
:
Sine
hoc
disciplinae
vinculo
qui
diu
stare
posse
Ecclesias
confidunt
,
opinione
fallantur
:
Nisi
fortè
carere
impune
possimus
eo
adminiculo
,
quod
Dominus
fore
nobis
necessarium
providit
.
Et
sec.
5.
Atque
hic
quoque
habenda
est
coenae
Dominicae
ratio
ne
promisma
exhibitione
profanetur
.
Verissimum
est
enim
eum
cui
commissa
est
dispensatio
si
sciens
ac
volens
indignum
admiserit
quem
repellere
jure
poterat
,
proinde
reum
esse
sacrilegii
acsi
corpus
Domini
canibus
prostitueret
.
Hier.
Zanchius
de
Ecclesia
Vol.
3.
f.
123
,
124.
(
Disciplina
)
est
actio
qua
Ecclesia
,
secundum
facultatem
sibi
à
Christo
traditam
fideles
suos
non
solum
publicè
,
sed
etiam
privatim
,
tam
in
vero
Dei
cultu
quam
in
bonis
moribus
idque
tum
doctrina
,
tum
correctionibus
,
tum
Ecclesiasticis
poenis
&
censuris
,
tum
etiam
si
opus
sit
excommunicationibus
instituit
&
institutos
retinet
.
Fol.
124.
Primo
habet
privatam
doctrinam
.
Habet
enim
Ecclesia
potestatem
,
si
publica
doctrina
in
publico
templo
non
sufficiat
,
privatas
fidelium
domos
ingrediendi
,
atque
ibi
eos
privatim
docendi
,
ac
in
vera
doctrina
ac
religione
Christiana
instituendi
:
&
fideles
pati
debent
ut
Pastor
suas
aedes
ingrediatur
,
&
eos
privatim
instituat
.
Hujus
exemplum
est
,
in
Act.
20.
&c.
Idem
fecerunt
reliqui
Apostoli
.
2.
Habet
privatas
admonitiones
,
correctiones
,
objurgationes
,
&c.
This
is
for
private
teaching
:
Now
for
the
Sacrament
,
hear
what
he
saith
,
ibid.
fol.
79.
Obj.
Manebimus
in
Ecclesia
,
audiemus
verbum
,
&c.
sed
qui
possumus
in
coenâ
Communionem
vobiscum
habere
,
cum
ad
eam
admittantur
multi
impuri
,
ebrii
,
avari
,
&c.
Resp.
1.
Quantum
ad
hos
peccatores
,
eos
intelligi
posse
bifariam
:
vel
qui
ante
fuerunt
ebrii
,
&c.
Sed
postea
resipuerunt
.
Hos
dicimus
secundum
verbum
domini
non
esse
excludendos
à
Mensa
domini
,
quandoquidem
verâ
poenitentiâ
&
fide
praediti
sunt
:
vel
eos
qui
etiamnum
ebrietati
student
,
aliisque
vitiis
,
&
talis
sine
poenitentiâ
&
fide
accedunt
:
Hos
dicimus
simpliciter
non
esse
admittendos
.
Quod
autem
admittuntur
plerumque
hoc
contingere
potest
bifariam
:
vel
ex
ignorantia
Ministrorum
,
eo
quod
non
agnoverint
tales
esse
,
quales
sunt
:
Et
hanc
certè
ignor
antiam
non
probamus
,
quoniam
debet
Minister
agnoscere
,
qualesnam
sint
illi
quibus
coenam
Domini
administrat
:
quod
si
ignorat
,
non
potest
non
accusari
supinae
&
reprehendendae
negligentiae
,
&c.
Aut
cum
sint
omnibus
noti
qualesnam
sint
,
non
student
tamen
eos
arcere
prae
timore
,
vel
aliquo
alio
humano
respectu
.
Hoc
damnamus
in
Ministro
vitium
timiditatis
.
Debet
enim
Minister
Christi
esse
cordatissimus
&
heroicus
.
Sed
hic
non
est
spectandum
quid
unus
aut
alter
vilis
Minister
agat
(
mark
the
Title
)
sed
quae
sit
Ecclesiae
institutio
,
quaeque
communis
in
omnibus
Ecclesiis
consuetudo
:
In
omnibus
autem
Ecclesiis
nostris
antequam
coena
Ministretur
,
omnibus
hujusmodi
interdicitur
,
&c.
Et
certò
magnum
est
prob●um
,
quod
inter
filios
Dei
locum
habeant
&
porci
&
canes
:
Multò
verò
magis
,
si
illis
prostituuntur
sacro-sancta
coenae
Dominicae
symbola
,
&c.
Quare
Ecclesiae
Christi
non
debent
hu
jusmodi
scelerators
in
sinu
suo
ferre
,
nec
ad
sacram
coenam
dignos
simul
&
indignos
promiscuè
admittere
:
id
quod
plerumque
fit
in
Ecclesiis
nostris
:
(
How
many
then
were
the
viles
Ministri
!
)
But
the
principal
is
behind
of
the
necessity
of
Discipline
:
And
I
desire
both
Magistrates
&
Ministers
,
into
whose
hands
these
lines
shall
fall
,
to
read
and
consider
it
.
Ibid.
fol.
134
,
135.
Videant
igitur
principes
&
Magistratus
qui
hanc
disciplinam
in
Ecclesiam
restitutam
nolunt
,
quid
agant
.
Haec
instituta
est
à
Christo
,
ut
perpetuo
in
Ecclesia
tanquam
singularis
thesaurus
conservetur
:
Ergo
qui
eam
exulare
volunt
,
sciant
se
velle
,
Christum
,
exulare
.
Haec
pars
est
Evangelii
Jesu
Christi
.
Ergo
qui
hanc
restitutam
nolunt
,
sciant
se
nolle
Evangelium
Christi
,
sicut
debet
,
restitutum
.
Quomodo
igitur
gloriamur
restitutum
esse
Evangelium
in
Ecclesiis
nostris
,
si
hanc
eamque
non
postremam
partem
Evangelii
restitutam-nolumus
?
Hâc
vitia
corriguntur
:
virtutes
promoventur
:
ergo
qui
hanc
disciplinam
restitutam
nolunt
,
quomodo
audent
dicere
se
vitia
odisse
,
virtutum
vero
amantes
esse
,
pietatis
promotores
,
impietatis
osores
.
Hâc
conservatur
&
regitur
Ecclesia
,
singulaeque
Ecclesiae
membra
suo
quaeque
loco
cohaerent
:
Ergo
quomodo
qui
hanc
expulsam
volunt
dicunt
se
velle
Christi
Ecclesiam
,
bene
rectam
si
quando
sine
hac
bene
regi
non
potest
.
Si
nulla
domus
nullum
opidum
,
nulla
urbs
,
nulla
respublica
,
nullum
regnum
,
imo
ne
exiguus
quidem
ludus
literarius
,
sinè
disciplina
regi
potest
,
quomodo
poterit
Ecclesia
?
I
would
Magistrates
would
read
the
rest
,
which
is
purposely
to
them
.
Et
fol.
135.
At
timetur
seditio
&
tumultus
.
Resp.
Ergo
neque
Evangelium
est
praedicandum
,
&c.
Quid
:
Annon
vident
Principes
&
Magstratus
nostri
quantum
malum
in
Ecclesia
oriatur
,
&
intus
&
foris
ex
neglectu
contemptuve
hujus
disciplinae
?
Foris
nulla
res
est
quae
magis
Papistas
&
alios
,
arceat
,
vel
saltem
retrudet
amplectendo
evangelio
,
atque
haec
disciplinae
Ecclesiasticae
destitutio
,
quae
est
in
Ecclesiis
nostris
.
Intus
,
nihil
quod
magis
alat
vitia
,
haeresis
,
&c.
Annon
vident
Ecclesias
suas
principes
plenas
sectis
haereticorum
,
&
impurorum
hominum
?
Ad
has
confluit
omne
genus
hominum
fanaticorum
,
impurorum
,
&c.
tanquam
ad
asylum
.
Quare
?
quia
ibi
nulla
disciplina
.
Sciant
ergo
principes
&
quicunque
illi
sint
qui
Disciplinam
Ecclesiasticam
in
Ecclesiis
restitutam
nolunt
,
sed
ei
adversantur
eamque
proscribunt
,
se
Christo
adversari
:
qui
ministros
impediunt
ne
cam
exerceant
,
se
Christum
&
Deum
impedire
,
ne
sua
fungantur
potestate
.
Quid
enim
agunt
Ministri
cum
excommunicant
?
Pronunciant
sententiam
Domini
.
Ait
enim
Christus
:
Quicquid
liga
veritis
in
terris
,
&c.
Quid
igitur
agunt
qui
impediunt
Ecclesiam
ne
sententiam
Domini
pronunciet
?
Peccant
contra
Christum
,
&
rei
sunt
laesae
Divinae
Majestatis
.
Annon
reus
esset
laesae
Majestatis
Caesareae
,
siquis
ejus
judicem
ne
sententiam
Caesaris
pronunciet
impediat
?
Videant
igitur
quid
agant
.
Hactenus
Christus
rexit
Ecclesiam
suam
hac
Disciplinâ
;
&
ipsi
Principes
,
imo
&
Ministri
aliquot
,
nolunt
eam
sic
regi
?
Viderint
ipsi
.
Pronuncio
,
Proclamo
,
Protestor
,
eos
peccare
,
qui
cum
possint
&
debeant
eam
restituere
,
non
restituunt
.
I
hope
both
Magistrates
and
Ministers
that
are
guilty
,
will
give
me
leave
to
say
the
like
with
Zanchy
,
if
not
to
call
them
Traitors
against
the
Majesty
of
God
,
that
hinder
Discipline
,
and
adversaries
to
Christ
,
yet
at
least
to
Pronounce
,
Proclaim
,
Protest
,
that
they
sin
against
God
,
who
set
it
not
up
when
they
may
and
ought
.
But
what
if
the
Magistrate
will
not
help
us
?
Nay
,
What
if
he
were
against
it
?
So
he
was
for
about
300.
years
,
when
Discipline
was
exercised
in
the
primitive
Church
.
To
this
Zanchy
adds
,
ib.
Ministri
Ecclesiae
quantum
per
consensum
&
pacem
Ecclesiae
licet
hanc
Disciplinam
exercere
debetis
.
Hanc
enim
potestatem
vobis
dedit
Dominus
,
neque
quispiam
auferre
eam
potest
:
nec
contenti
esse
debetis
ut
doceatis
quid
agendum
,
quid
fugiendum
sit
,
utut
quisque
pro
sua
libidine
vivat
nihil
curantes
,
sed
urgenda
disciplina
.
vid.
August
.
de
fide
&
operib
.
c.
4.
Obj.
At
impedimur
per
Magistratum
.
Resp.
Tunc
illi
significate
quam
male
agat
,
&c.
Read
the
rest
of
the
solid
advice
that
Calvin
and
Zanchy
in
the
forecited
places
,
do
give
both
to
Ministers
and
people
where
Discipline
is
wanting
.
The
great
Objection
that
seemeth
to
hinder
some
from
this
work
,
is
because
we
are
not
agreed
yet
,
who
it
is
that
must
do
it
?
Whether
only
a
Prelate
?
or
whether
a
Presbyterie
?
or
a
single
Pastor
?
or
the
People
?
Answ.
Let
so
much
be
exercised
as
is
out
of
doubt
.
1.
It
s
granted
that
a
single
Pastor
may
expound
and
apply
the
word
of
God
:
He
may
rebuke
a
notorious
sinner
by
name
.
He
may
make
known
to
the
Church
that
God
hath
commanded
them
,
with
such
a
one
no
not
to
eat
?
and
require
them
to
obey
this
command
,
&c.
I
shall
say
no
more
of
this
now
,
then
to
cite
the
words
of
two
learned
,
godly
,
moderate
Divines
,
impartial
in
this
cause
.
The
one
is
Mr.
Lyford
a
maintainer
of
Episcopacy
,
in
his
Legacy
of
Admission
to
the
Lords
Supper
:
who
pag.
55.
saith
,
[
Q.
In
which
of
the
Ministers
is
this
power
placed
?
]
Answ.
.
Every
Minister
hath
the
power
of
all
Christs
Ordinances
to
dispense
the
same
in
that
Congregation
or
Flock
,
over
which
the
Holy-Ghost
hath
made
him
Overseer
;
yet
with
this
difference
:
he
may
preach
the
word
,
baptize
,
and
administer
the
holy
Supper
alone
of
himself
without
the
assistance
or
consent
of
the
People
:
But
not
excommunicate
alone
(
he
means
not
without
the
people
,
though
of
that
more
must
be
said
:
)
because
excommunication
doth
presuppose
an
offence
to
the
Congregation
,
a
conviction
and
proof
of
that
offence
,
and
witnesses
of
the
parties
obstinacy
:
and
therefore
hereunto
is
required
the
action
of
more
then
one
,
&c.
Excommunication
comprizeth
several
acts
:
Admonition
,
private
,
publike
:
the
last
act
is
,
the
casting
out
of
a
wicked
obstinate
person
from
the
society
of
the
faithful
.
1.
By
the
authority
of
Christ
.
2.
Dispensed
and
executed
by
the
Ministers
of
the
Gospel
.
3.
With
the
assistance
and
consent
of
the
Congregation
,
&c.
2.
If
you
ask
by
whose
office
and
Ministry
this
sentence
is
denounced
?
I
answer
,
by
the
Ministers
of
the
Gospel
:
we
bind
and
loose
doctrinally
,
in
our
preaching
peace
to
the
godly
and
curses
to
the
wicked
:
But
in
excommunication
we
denounce
the
wrath
of
God
against
this
or
that
particular
person
(
Thou
art
the
man
!
thou
hast
no
part
with
us
:
)
and
that
not
only
declaratively
,
but
judicially
:
It
is
like
the
sentence
of
a
Judge
on
the
bench
,
&c.
3.
If
you
ask
,
Whether
this
be
done
by
the
Minister
alone
?
I
answ.
No
;
it
must
be
done
by
the
assistance
and
consent
of
the
Congregation
,
1
Cor.
5.
4.
Excommunication
must
not
be
done
in
a
corner
,
by
the
Chancellor
and
his
Register
,
&c.
But
whosoever
doth
by
his
offences
lose
his
right
to
the
holy
things
of
God
,
he
must
lose
it
in
the
face
of
the
Congregation
,
and
that
after
proofs
and
allegations
,
as
is
abovesaid
:
the
people
hear
and
see
the
offence
,
complain
of
it
,
and
are
grieved
at
his
society
with
them
,
and
judge
him
worthy
to
be
cast
out
.
This
concurrence
and
consent
being
supposed
,
every
Minister
is
Episcopus
Gregis
,
a
Bishop
in
his
own
Parish
(
N.
B.
)
Act.
20.
28.
To
all
the
Flock
over
which
the
Holy-Ghost
hath
made
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Overseers
.
And
Heb.
13.
17.
Remember
them
which
have
the
Rule
over
you
,
who
have
spoken
to
you
the
word
of
God
.
Where
note
,
that
they
who
preach
the
word
of
God
,
must
Rule
and
Govern
the
Church
;
and
every
Preacher
is
a
Ruler
,
unto
whom
the
people
must
submit
.
v.
17.
Besides
every
Minister
is
vested
with
this
authority
at
his
Ordination
,
Whose
sins
thou
dost
forgive
,
they
are
forgiven
:
whose
sins
thou
dost
retain
,
&c.
2.
Every
Minister
is
vested
with
this
authority
by
the
Laws
of
this
Land
:
The
words
of
the
Rubrick
for
the
administration
of
the
Lords
Supper
which
do
enable
us
thereto
are
these
[
If
any
of
those
which
intend
to
be
partakers
of
the
holy
Communion
,
be
an
open
notorious
evil
liver
,
so
that
the
Congregation
by
him
is
offended
,
or
have
done
wrong
to
his
neighbours
by
word
or
deed
,
the
curate
having
knowledge
thereof
,
shall
call
him
,
and
advertise
him
in
any
wise
not
to
presume
to
the
Lords
Table
,
until
he
have
openly
declared
himself
to
have
truly
repented
and
amended
his
former
naughty
life
,
that
the
Congregation
may
thereby
be
satisfied
,
which
afore
were
offended
;
and
that
he
have
recompenced
the
parties
whom
he
hath
done
wrong
to
,
or
at
least
declare
himself
to
be
in
full
purpose
so
to
do
as
soon
as
he
conveniently
may
:
Besides
this
our
Authority
in
this
particular
is
,
confirmed
by
an
Ordinance
of
the
Lords
and
Commons
in
Parliament
,
&
c.
!
So
far
Mr.
Lyfords
words
.
The
other
is
Mr.
Tho.
Ball
of
Northampton
in
his
late
Book
for
the
Ministry
,
where
Part
3.
Cap.
4.
he
bringeth
many
Arguments
to
prove
it
the
Ministers
duty
to
exercise
Discipline
as
well
as
to
preach
:
and
the
seventh
Argument
is
this
,
[
What
was
given
by
the
Bishops
unto
such
Ministers
as
they
ordained
and
laid
their
hands
upon
,
should
not
be
grudged
or
denyed
to
them
by
any
body
:
for
they
were
never
accounted
lavish
or
over
liberal
unto
them
,
especially
in
point
of
Jurisdiction
:
that
was
alwaies
a
very
tender
point
,
and
had
a
guard
and
centry
alwaies
on
it
:
for
conceiving
themselves
the
sole
possessors
of
it
,
they
were
not
willing
to
admit
of
partners
:
Whatever
they
indulged
in
other
points
,
as
Pharaoh
to
Ioseph
[
Only
in
the
throne
I
will
be
greater
then
thou
]
Yet
Bishops
granted
to
all
that
they
ordained
Presbyters
,
the
use
and
exercise
of
Discipline
as
well
as
Doctrine
,
as
appears
in
the
Book
of
ordering
Bishops
,
Priests
and
Deacons
,
whereof
the
Interrogatories
propounded
to
the
party
to
be
ordained
is
,
[
Will
you
then
give
your
faithful
diligence
alwaies
so
to
Minister
the
Doctrine
and
Sacraments
,
and
the
Discipline
of
Christ
as
the
Lord
hath
commanded
,
and
as
this
Realm
hath
received
the
same
according
to
the
Commandments
of
God
,
so
that
you
may
teach
the
people
committed
to
your
care
and
charge
with
all
diligence
to
keep
and
observe
the
same
:
]
Which
a
Reverend
and
Learned
Brother
,
not
observing
would
confine
all
jurisdiction
to
Diocesan
Bishops
,
&c.
Argu.
8.
What
is
granted
and
allowed
to
Ministers
by
the
Laws
and
Customs
of
this
Nation
cannot
reasonably
be
denyed
:
for
the
Laws
of
England
have
never
favoured
usurpation
in
the
Clergy
,
&c.
But
the
Laws
and
customs
of
this
Nation
allows
to
the
Ministers
of
England
the
use
and
exercise
of
Discipline
as
well
as
Doctrine
:
for
such
of
them
as
have
Parsonages
or
Rectories
,
are
in
all
process
and
proceedings
called
Rectors
,
&c.
2.
And
as
to
the
point
of
the
Peoples
interest
,
the
moderate
seem
to
differ
but
in
words
.
Some
say
the
People
are
to
Govern
by
Vote
:
I
confess
if
this
were
understood
as
it
is
spoken
,
according
to
the
proper
sense
of
the
words
,
and
practised
accordingly
,
it
were
contrary
to
the
express
commands
of
Scripture
,
which
Command
the
Elders
to
Rule
well
,
and
the
people
to
obey
them
as
their
Rulers
,
in
the
Lord
:
And
it
seems
to
me
to
be
destructive
to
the
Being
of
a
Political
Church
,
whose
constitutive
parts
are
the
Ruling
and
the
Ruled
parts
:
as
every
School
consisteth
of
Master
and
Scholars
,
and
every
common-wealth
of
the
Pars
imperans
,
&
pars
subdita
:
And
therefore
those
that
rigidly
stick
to
this
,
do
cast
out
themselves
from
all
particular
Political
Churches
Communion
of
Christs
institution
.
(
Which
because
I
have
formerly
said
,
or
somewhat
to
that
purpose
,
a
late
nameless
Writer
makes
me
cruel
to
his
party
,
while
I
seem
for
them
,
and
so
self-contradicting
:
as
if
it
were
cruelty
to
tell
a
Brother
of
his
sin
,
and
not
to
leave
it
on
him
:
Or
as
if
I
understood
not
my self
,
because
he
understands
me
not
!
)
But
I
perceive
the
moderate
mean
not
any
such
things
as
these
words
in
their
proper
sense
import
.
They
only
would
have
the
Church
Ruled
as
a
free
people
(
as
from
unjust
impositions
)
and
in
a
due
subordination
to
Christ
.
And
we
are
all
agreed
that
the
Pastors
have
the
Judicium
Directionis
,
the
Teaching
,
Directing
Power
,
by
Office
:
and
that
the
People
have
Judicium
Discretionis
;
and
must
try
his
Directions
,
and
not
obey
them
when
they
lead
to
sin
;
and
therefore
we
cannot
expect
that
the
people
should
execute
any
of
our
Directions
except
their
Iudgement
lead
them
to
execute
them
.
(
Though
if
their
Iudgement
be
wrong
,
God
requireth
them
to
rectifie
it
)
And
as
for
the
Judicial
Decisive
power
(
about
which
there
is
so
great
contending
)
in
the
strictest
sense
it
is
the
Prerogative
of
Christ
,
and
belongeth
to
neither
of
them
:
For
only
Christ
is
proper
Law-giver
,
and
Iudge
of
the
Church
,
whose
Law
and
Iudgement
is
Absolute
,
of
it self
Determinative
,
and
not
subjected
to
our
tryal
of
its
equity
or
obligation
.
So
that
we
must
as
much
conclude
that
there
is
no
final
Iudge
of
Controversies
in
a
Particular
Church
,
as
we
do
against
the
Papists
,
that
there
is
none
in
the
Church
in
general
.
And
therefore
the
Churches
Iudicial
Decisive
Power
is
but
improperly
such
,
reducible
to
the
former
,
which
seeing
we
are
agreed
in
,
we
are
as
far
in
sense
agreed
in
this
.
A
Pastor
is
Iudge
as
a
Physician
in
an
Hospital
,
or
as
Plato
or
Zeno
was
in
his
School
,
or
any
Tutour
in
a
Colledge
of
voluntary
Students
.
For
any
more
,
it
belongeth
to
Christ
,
and
to
the
Magistrate
.
Why
then
do
we
stand
quarreling
about
the
names
?
One
saith
,
The
people
have
a
Power
of
Liberty
,
and
the
Ministers
only
the
Power
of
Authority
.
And
what
's
this
more
then
we
yield
them
;
viz.
That
the
guiding
Authority
being
only
in
the
Guides
,
and
the
people
commanded
to
obey
them
in
a
due
subordination
to
Christ
,
there
is
a
Liberty
belonging
to
all
the
Saints
;
from
any
other
kind
of
Ministerial
Rule
,
that
is
,
from
a
sic
volo
,
sic
jubeo
,
a
Rule
without
Divine
authority
:
and
therefore
the
people
must
first
try
and
judge
,
whether
the
Direction
be
according
to
God
,
and
so
obey
:
And
this
in
Church
censures
as
well
as
other
cases
.
So
that
,
1.
As
the
people
ought
not
to
dissent
,
or
disobey
their
Guides
,
unless
they
lead
them
to
sin
(
and
therefore
must
see
a
danger
of
sin
before
they
suspend
obedience
.
)
So
2.
the
Guides
cannot
bring
the
people
to
execute
their
Censures
or
Directions
,
but
by
procuring
their
consent
.
And
therefore
though
he
must
do
his
duty
,
and
may
pass
his
Directive
censure
though
they
dissent
,
and
Ministerially
require
them
in
the
name
of
the
Lord
,
e.
g.
to
avoid
a
notorious
obstinate
offender
,
and
so
to
obey
the
command
of
God
;
that
is
,
though
we
may
charge
them
in
the
name
of
the
Lord
to
consent
,
and
obey
,
and
do
their
duty
,
yet
if
their
Iudgements
remain
unconvinced
in
a
case
which
is
to
them
obscure
,
we
have
no
more
to
do
,
but
satisfie
our selves
that
we
have
done
our
duty
.
So
that
when
we
have
quarrelled
never
so
long
,
what
is
it
but
the
Peoples
consent
that
the
moderate
men
on
one
side
do
require
?
and
consent
the
other
side
requireth
also
:
Call
it
what
else
you
will
,
whether
a
Government
,
or
an
Authority
,
or
a
Liberty
;
Consent
is
the
thing
which
both
require
!
And
are
we
not
then
in
the
matter
agreed
?
Peruse
for
this
Mr.
Lyfords
words
before
cited
.
See
also
what
the
leading
men
for
Presbyterian
Government
do
not
only
acknowledge
but
maintain
as
effectually
as
others
:
as
Dav.
Blondellus
de
Jure
plebis
in
Regim
.
Eccles.
Calvin
Institut.
l.
4.
c.
12.
sect.
4.
Ne
quis
tale
judicium
spernat
,
aut
parvi
aestimet
se
Fidelium
suffragiis
damnatum
,
testatus
est
Dominus
,
&c.
Ita
Zanchius
ubi
sup
.
and
many
more
.
Indeed
this
Consent
of
the
people
is
not
sine
qua
non
to
the
Pastors
performance
of
his
own
part
;
viz.
Charging
the
Church
in
Christs
name
to
avoid
the
Communion
of
such
a
notorious
obstinate
offender
,
and
suspending
his
own
acts
towards
him
:
and
so
charging
them
to
receive
the
innocent
or
penitent
.
]
(
For
if
the
people
consent
not
to
avoid
such
,
and
so
would
exclude
all
Discipline
,
yet
the
Pastor
must
charge
it
on
them
,
and
do
his
part
.
)
But
it
is
sine
qua
non
to
their
actual
rejecting
and
avoiding
that
offender
.
In
a
word
,
we
must
Teach
them
their
duty
and
require
it
and
they
and
we
must
obey
and
do
it
:
and
neither
they
nor
we
may
oblige
any
to
sin
.
Obj.
But
we
are
not
agreed
about
the
matter
of
the
Church
that
must
be
Governed
.
Answ.
Peruse
the
qualifications
required
in
Church-members
in
the
writings
of
the
moderate
on
both
sides
,
and
see
what
difference
you
can
find
!
Are
not
both
agreed
,
that
Professors
of
true
faith
and
holiness
,
cohabiting
and
consenting
,
are
a
true
Church
?
and
when
they
contradict
that
Profession
by
wicked
actions
,
(
Doctrine
or
life
)
they
are
to
be
dealt
with
by
Discipline
.
Though
I
confess
in
our
practise
we
very
much
differ
;
most
that
I
know
running
into
one
of
the
extreams
,
of
loosness
or
rigor
.
3.
MY
third
and
last
Request
is
,
that
all
the
faithful
Ministers
of
Christ
would
without
any
more
delay
Unite
and
Associate
for
the
furtherance
of
each
other
in
the
work
of
the
Lord
,
and
the
maintaining
of
Unity
and
Concord
in
his
Churches
.
And
that
they
would
not
neglect
their
Brotherly
meetings
to
those
ends
,
nor
yet
spend
them
unprofitably
,
but
improve
them
to
their
edification
,
and
the
effectual
carrying
on
the
work
.
Read
that
excellent
Letter
of
Edmond
Grindal
Arch-Bishop
of
Canterbury
to
Q.
Elizabeth
,
for
Ministerial
meetings
and
exercises
(
such
Bishops
would
have
prevented
our
contentions
and
wars
:
)
You
may
see
it
in
Fullers
new
History
of
the
Church
of
England
.
And
let
none
draw
back
that
accord
in
the
substantials
of
faith
and
godliness
:
Yea
if
some
should
think
themselves
necessitated
(
I
will
not
say
to
Schism
,
least
I
offend
them
;
but
)
to
separate
in
publike
worship
from
the
rest
,
me
thinks
,
if
they
be
indeed
Christians
,
they
should
be
willing
to
hold
so
much
Communion
with
them
as
they
can
,
and
to
consult
how
to
manage
their
differences
to
the
least
disadvantage
to
the
common
truths
and
Christian
cause
which
they
all
profess
to
own
and
prefer
.
And
here
I
may
not
silently
pass
by
an
uncharitable
slander
which
some
Brethren
of
the
Prelatical
Iudgement
have
divulged
of
me
far
and
near
:
viz.
That
while
I
perswade
men
to
Accommodation
,
it
was
long
of
me
that
the
late
Proclamation
or
Ordinance
was
procured
for
silencing
all
Sequestred
Ministers
;
viz.
by
the
late
Worcestershire
Petition
,
which
they
say
was
the
occasion
of
it
(
and
they
falsly
report
that
I
altered
it
after
the
subscription
.
)
To
which
I
say
.
1.
It
was
the
Petition
of
many
Iustices
,
and
the
grand
Iury
,
and
thousands
of
the
County
,
as
well
as
me
.
2.
There
is
not
a
word
in
it
,
nor
ever
was
,
against
any
godly
man
,
but
only
that
the
notoriously
insufficient
and
scandalous
should
not
be
permitted
to
meddle
with
the
mysteries
of
Christ
(
specially
the
Sacraments
;
)
which
we
desired
should
have
impartially
extended
to
all
parties
alike
.
And
so
much
of
this
as
was
granted
,
we
cannot
but
be
thankful
for
,
whoever
grudge
at
it
;
and
wish
it
had
been
fully
granted
.
3.
I
desire
nothing
more
,
then
that
all
able
,
godly
,
faithful
Ministers
of
what
side
soever
in
our
late
State
differences
,
may
not
only
have
liberty
,
but
encouragement
:
For
the
Church
hath
not
any
such
to
spare
,
were
they
ten
times
more
.
In
a
word
;
I
would
have
those
of
what
party
soever
to
have
Liberty
to
preach
the
Gospel
,
whose
errours
or
miscarriages
are
not
so
great
,
as
that
probably
they
will
do
as
much
hurt
as
good
.
Brethren
,
I
crave
your
pardon
for
the
infirmities
of
this
address
:
and
earnestly
longing
for
the
success
of
your
Labours
,
I
shall
daily
beg
of
God
,
that
he
would
perswade
you
to
those
duties
which
I
have
here
requested
you
to
perform
,
and
would
preserve
and
prosper
you
therein
,
against
all
the
Serpentine
subtilty
and
rage
that
is
now
engaged
to
oppose
and
hinder
you
.
April
15.
1656.
Your
unworthy
fellow-servant
,
Rich.
Baxter
.
TO
The
Lay-Reader
.
THE
reason
why
I
have
called
this
volumn
,
the
first
Part
of
the
book
,
is
because
I
intend
,
if
God
enable
me
,
and
give
me
time
,
a
Second
Part
,
containing
the
duty
of
the
people
in
relation
to
their
Pastors
,
and
therein
to
shew
;
1.
The
Right
and
Necessity
of
a
Ministry
.
2.
The
way
to
know
which
is
the
true
Church
and
Ministry
,
and
how
we
justifie
our
own
calling
to
this
office
,
and
how
false
Prophets
and
Teachers
must
be
discerned
.
3.
How
far
the
people
must
assist
the
Pastors
in
the
work
of
the
Cospel
,
and
the
Pastors
put
them
on
,
and
make
use
of
them
to
that
end
.
And
4.
How
far
the
people
must
submit
to
their
Pastors
,
and
what
other
Duty
they
must
perform
in
that
Relation
.
But
because
my
time
and
strength
is
so
uncertain
,
that
I
know
not
whether
I
may
live
to
publish
my
yet-imperfect
preparations
on
this
subject
,
I
dare
not
let
this
first
Part
come
into
your
hands
,
without
a
word
of
caution
and
advice
,
lest
you
should
misunderstand
or
misapply
it
.
1.
The
caution
that
I
must
give
you
,
is
in
two
parts
.
1.
Entertain
not
any
unworthy
thoughts
of
your
Pastors
,
because
we
here
confess
our
own
sins
,
and
aggravate
them
in
order
to
our
humiliation
and
reformation
.
You
know
it
is
men
and
not
Angels
that
are
put
by
God
in
the
office
of
Church-guides
!
And
you
know
that
we
are
imperfect
men
:
Let
Papists
and
Quakers
pretend
to
a
sinless
perfection
;
we
dare
not
do
it
;
but
confess
that
we
are
sinners
.
And
we
should
heartily
rejoyce
to
find
the
signs
of
imperfect
sincerity
,
in
them
that
so
confidently
pretend
to
sinless
perfection
;
yea
if
in
some
of
them
we
could
find
but
common
honesty
,
and
a
freedom
from
some
of
the
crying
abominations
of
the
ungodly
,
such
as
cruel
bloodiness
,
lying
,
slandering
,
railing
,
&c.
If
it
would
make
a
man
perfect
to
say
he
is
perfect
,
and
if
it
would
deliver
a
man
from
sin
,
to
say
,
I
have
no
sin
,
I
confess
this
were
an
easie
way
to
perfection
.
There
is
one
Richard
Farnworth
called
a
Quaker
,
that
hath
lately
published
a
Pamphlet
against
our
Agreement
for
Catechizing
;
and
the
substance
of
it
is
this
:
because
we
confess
that
by
neglecting
that
work
of
the
Lord
,
we
have
sinned
,
and
do
beg
pardon
of
our
miscarriages
,
and
say
that
by
Nature
we
are
children
of
wrath
,
and
prone
to
do
evil
,
&c.
therefore
he
will
prove
us
deceivers
and
no
Ministers
of
Christ
,
as
from
our
own
Confession
.
As
if
they
that
are
Dead
by
Nature
,
may
not
be
made
alive
by
Grace
!
And
as
if
Are
is
not
as
proper
a
term
as
Were
,
when
we
speak
of
the
state
of
all
mankind
in
their
natural
condition
,
wherein
the
most
do
still
abide
!
And
as
if
the
confessing
our
sin
would
prove
us
to
be
ungodly
!
O
shameless
men
!
God
saith
,
He
that
confesseth
and
forsaketh
his
sin
shall
have
mercy
.
And
the
Quaker
maketh
it
a
matter
of
his
reproach
.
Iohn
saith
,
If
we
confess
,
he
is
faithful
and
just
to
forgive
:
And
the
Quaker
maketh
it
a
sign
that
we
are
not
forgiven
.
God
will
not
forgive
us
,
if
we
refuse
to
confess
:
And
the
Quaker
makes
us
unpardoned
,
because
we
do
it
.
What
would
this
wretch
have
said
to
David
,
Ezra
,
Nehemiah
,
Daniel
,
&c.
if
he
had
lived
in
their
daies
,
who
made
such
full
confessions
of
their
sins
!
God
hit
them
not
in
the
teeth
with
them
;
but
the
Quakers
will
!
Christ
did
forgive
even
Peters
denyal
of
him
!
but
it
seems
the
Quaker
would
have
condemned
him
for
the
penitent
lamenting
of
it
:
Is
Paul
damned
for
confessing
himself
the
chief
of
sinners
(
of
whom
I
am
chief
,
(
1
Tim.
1.
15.
)
and
that
formerly
he
was
a
persecutor
,
blasphemer
,
&c.
Or
because
he
saith
,
Eph.
3.
8.
Vnto
me
,
who
am
less
then
the
least
of
Saints
.
Or
for
crying
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
!
What
I
would
that
I
do
not
,
and
what
I
hate
that
do
I.
I
find
a
Law
,
that
when
I
would
do
good
,
evil
is
present
with
me
,
&c.
Rom.
7.
24.
15.
21.
Or
is
Isaiah
a
wicked
man
,
and
no
Prophet
of
God
,
for
saying
,
Wo
is
me
,
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
&c.
Isa.
6.
5.
Or
Jacob
,
for
saying
,
Gen.
32.
10.
I
am
not
worthy
of
the
least
of
all
thy
mercies
,
&c.
Or
Job
for
abhorring
himself
in
dust
and
ashes
,
Iob
42.
6.
It
irketh
me
to
spend
words
upon
such
Impudent
revilers
!
But
in
this
much
you
have
a
sufficient
Reply
to
his
book
.
But
for
our
parts
we
believe
that
he
that
saith
he
hath
no
sin
,
deceiveth
himself
,
and
the
truth
is
not
in
him
,
I
Iohn
1.
8.
and
that
in
many
things
we
offend
all
,
I
am
.
3.
2.
and
we
profess
to
know
but
in
part
,
and
to
have
our
treasure
in
earthen
vessels
,
and
to
be
insufficient
for
these
things
.
And
therefore
see
that
you
love
and
imitate
the
holiness
of
your
Pastors
,
but
take
not
occasion
of
dis-esteeming
or
reproaching
them
for
their
infirmities
.
2.
I
take
it
to
be
my
duty
as
a
watchman
for
your
souls
,
to
give
you
notice
of
a
train
that
is
laid
for
your
perdition
.
The
Papists
who
have
found
that
they
could
not
well
play
their
game
here
with
open
face
,
have
masked
themselves
,
and
taken
the
vizards
of
several
sects
;
and
by
the
advantage
of
the
licence
of
the
times
,
are
busily
at
work
abroad
this
Land
,
to
bring
you
back
to
Rome
.
What
names
or
garb
soever
they
bear
,
you
may
strongly
conjecture
which
be
they
by
these
marks
following
.
1.
Their
main
design
is
to
unsettle
you
,
and
to
make
you
believe
that
you
have
been
all
this
while
misled
,
and
to
bring
you
to
a
loss
in
a
matter
of
Religion
,
that
when
they
have
made
you
dislike
or
suspect
that
which
you
had
(
or
seemed
to
have
)
you
may
be
the
more
respective
of
theirs
.
2.
To
which
end
their
next
means
is
to
bring
you
to
suspect
first
,
and
then
to
contemn
and
reject
your
Teachers
.
For
saith
Rushworth
,
one
of
their
Writers
,
Not
one
of
ten
among
the
people
indeed
do
ground
their
faith
on
the
Scripture
,
but
on
the
credit
of
their
teachers
,
&c.
therefore
they
think
,
if
they
can
but
bring
you
to
suspect
your
teachers
,
and
so
to
reject
them
,
they
may
deal
with
the
sheep
without
the
Shepherds
,
and
dispute
with
the
Scholars
without
their
Teachers
,
and
quickly
make
you
say
what
their
list
.
To
this
end
their
design
is
partly
to
cry
them
down
as
false
teachers
(
but
how
are
they
baffled
when
it
comes
to
the
proof
?
)
and
partly
to
perswade
you
that
they
have
no
calling
to
the
work
;
and
urge
them
to
prove
their
calling
(
which
how
easily
can
we
do
?
)
and
partly
to
work
upon
your
covetous
humour
,
by
crying
down
tythes
,
and
all
established
maintenance
for
the
Ministry
.
And
withal
they
are
busie
yet
in
contriving
how
to
procure
the
Governors
of
the
Nation
,
to
withdraw
their
publique
countenance
and
maintenance
,
and
sacrilegiously
to
deprive
the
Church
of
the
remnant
that
is
devoted
to
it
for
God
,
and
to
leave
the
Ministry
on
equal
terms
with
themselves
or
all
other
sects
(
which
in
Spain
,
Italy
,
France
,
&c.
they
will
be
loth
to
do
.
)
And
time
will
shew
you
,
whether
God
will
suffer
them
to
prevail
with
the
Governors
of
this
sinful
land
to
betray
the
Gospel
into
their
hands
,
or
not
?
but
we
have
reason
to
hope
for
better
things
.
3.
Their
next
design
,
is
to
diminish
the
Authority
,
and
sufficiency
of
Scripture
:
and
because
they
dare
not
yet
speak
out
,
to
tell
us
what
they
set
up
in
its
stead
,
some
of
them
will
tell
you
of
New
Prophets
,
and
Revelations
,
and
some
of
them
will
tell
you
,
that
in
that
they
are
yet
at
a
loss
themselves
:
that
is
,
they
are
of
no
Religion
;
and
then
they
are
no
Christians
.
I
shall
now
proceed
no
further
in
the
discovery
:
but
only
warn
you
,
as
you
love
your
souls
,
keep
close
to
Scripture
and
a
faithful
Ministry
!
and
despise
not
your
Shepherds
if
you
would
escape
the
wolves
.
If
any
question
our
calling
,
send
them
to
our
writings
where
we
have
fully
proved
them
;
or
send
them
to
us
,
who
are
ready
to
justifie
them
against
any
Papist
or
Heretick
upon
earth
.
And
let
me
tell
you
,
that
for
all
the
sins
of
the
Ministry
which
we
have
here
confessed
,
the
known
world
hath
not
a
more
able
,
faithful
,
godly
Ministry
then
Brittain
hath
at
this
day
.
If
at
the
Synod
of
Dort
the
Clerus
Anglicanus
was
called
stupor
mundi
,
before
all
those
Ignorant
and
Scandalous
ones
were
cast
out
;
what
may
we
now
call
it
?
Brethren
,
let
me
deal
freely
with
you
!
The
ungrateful
contempt
of
a
faithful
Ministry
,
is
the
shame
of
the
faces
of
thousands
in
this
Land
!
and
if
through-Repentance
prevent
it
not
,
they
shall
better
know
in
hell
,
whether
such
Ministers
were
their
friends
or
foes
,
and
what
they
would
have
done
for
them
,
if
their
counsel
had
been
heard
.
When
the
Messengers
of
God
were
mocked
,
and
his
words
despised
,
and
his
Prophets
abused
,
the
wrath
of
the
Lord
arose
on
the
Israelites
themselves
:
and
there
was
no
remedy
,
2
Chro.
36.
16.
Shall
Ministers
study
,
and
preach
,
and
pray
for
you
,
and
shall
they
be
despised
?
When
they
have
the
God
of
Heaven
and
their
own
consciences
to
witness
,
that
they
desire
not
yours
but
you
,
and
are
willing
to
spend
and
be
spent
for
your
sakes
,
and
that
all
the
wealth
in
the
world
would
not
be
regarded
by
them
in
comparison
of
your
salvation
,
and
that
all
their
labours
and
sufferings
is
for
your
sakes
;
if
yet
they
shall
be
requited
with
your
contempt
,
or
scorn
,
or
dicourageing
unteachableness
,
see
who
will
prove
the
losers
in
the
end
:
When
God
himself
shall
Justifie
and
Condemn
them
,
with
a
Well
done
good
and
faithful
servant
;
let
those
that
reproached
,
despised
,
and
condemned
them
,
defend
their
faces
from
shame
,
and
their
consciences
from
the
accusations
of
their
horrid
ingratitude
,
as
well
as
they
can
!
Read
the
Scripture
and
see
,
whether
they
that
obeyed
Gods
Messengers
,
or
they
that
despised
and
disobeyed
them
sped
best
?
And
if
any
of
the
Seducers
will
tell
you
,
that
we
are
not
the
Ministers
of
Christ
,
leave
them
not
,
till
they
tell
you
,
which
is
his
true
Church
and
Ministry
,
and
where
they
are
?
and
by
that
time
they
have
well
answered
you
,
you
may
know
more
of
their
minds
.
3.
My
last
advice
to
you
is
this
.
See
that
you
Obey
your
faithful
Teachers
,
and
improve
their
help
for
your
salvation
while
you
have
it
;
and
take
heed
that
you
refuse
not
to
learn
when
they
would
teach
you
.
And
in
particular
,
see
that
you
refuse
not
to
submit
to
them
in
this
duty
of
Private
Instruction
,
which
is
mentioned
in
this
Treatise
.
Go
to
them
when
they
desire
you
,
and
be
thankful
for
their
help
.
Yea
and
at
other
times
when
you
need
their
advice
,
go
to
them
of
your
own
accord
,
and
ask
it
.
Their
office
is
to
be
your
guides
in
the
way
to
life
:
If
you
seek
not
their
Direction
,
it
seems
you
either
despise
salvation
it self
,
or
else
you
are
so
Proud
as
to
think
your selves
sufficient
to
be
your
own
Directors
.
Shall
God
in
mercy
send
you
Leaders
to
Teach
you
and
Conduct
you
in
the
way
to
Glory
,
and
will
you
stoutly
send
them
back
,
or
refuse
their
assistance
,
and
say
,
We
have
no
need
of
their
Direction
?
Is
it
for
their
own
case
or
gain
that
they
trouble
you
,
or
is
it
for
your
own
everlasting
gain
?
Remember
that
Christ
hath
said
to
his
Messengers
,
He
that
despiseth
you
,
despiseth
me
!
If
your
obstinate
refusal
of
their
Instruction
,
do
put
them
to
bear
witness
against
you
in
Judgement
,
and
to
say
,
Lord
,
I
would
have
taught
these
ignorant
sinners
,
and
admonished
these
worldly
impenitent
wretches
;
but
they
would
not
so
much
as
come
to
me
,
nor
speak
with
me
!
look
you
to
it
,
and
answer
it
as
you
can
:
For
my
part
I
would
not
be
then
in
your
case
for
all
the
world
.
But
I
shall
say
no
more
to
you
on
this
point
,
but
only
desire
you
to
read
and
consider
the
exhortation
,
which
is
published
in
our
Agreement
it self
,
which
speaks
to
you
more
fully
:
And
if
you
read
this
book
,
remember
that
the
Duty
which
you
find
to
belong
to
the
Ministers
,
doth
shew
also
what
belongs
to
your selves
.
For
it
cannot
be
our
duty
to
Teach
,
Catechize
,
Advise
,
&c.
if
it
be
not
yours
to
Hear
,
and
Learn
,
and
seek
Advice
.
If
you
have
any
temptation
to
question
our
office
,
read
the
London
Ministers
Ius
Divinum
Minister
.
Evang.
and
Mr.
Tho.
Balls
book
for
the
Ministry
:
If
you
doubt
of
the
duty
of
learning
the
Principles
,
and
being
Catechized
,
read
the
London
Ministers
late
Exhortation
to
Catechizing
,
and
Mr.
Zach.
Croftons
book
for
Catechizing
(
now
newly
published
.
)
April
16.
1656.
Rich.
Baxter
.
Dr.
H.
Hammond
of
the
Power
of
the
Keyes
,
cap.
4.
sect.
104.
pag.
113.
NAY
thirdly
,
there
will
be
little
matter
of
doubt
or
controversie
,
but
that
private
,
frequent
,
spiritual
conference
betwixt
fellow-Christians
,
but
especially
(
and
in
matters
of
high
concernment
and
difficulty
)
between
the
Presbyter
and
those
of
his
charge
,
even
in
the
time
of
health
;
and
peculiarly
,
that
part
of
it
,
which
is
spent
in
the
discussion
of
every
mans
special
sins
and
infirmities
and
inclinations
may
prove
very
useful
and
advantagious
(
in
order
to
spiritual
directions
,
reproof
and
comfort
)
to
the
making
the
man
of
God
perfect
.
And
to
tell
truth
,
if
the
Pride
and
self
conceit
of
some
,
the
wretchlesness
of
others
,
the
bashfulness
of
a
third
sort
,
the
nauseating
,
and
instant
satiety
of
any
good
in
a
fourth
,
the
follies
of
men
,
and
artifices
of
Satan
had
not
put
this
practice
quite
out
of
fashion
among
us
,
there
is
no
doubt
but
more
good
might
be
done
by
Ministers
this
way
,
then
is
now
done
by
any
other
means
separated
from
the
use
of
this
particularly
,
then
by
that
of
Publike
Preaching
(
which
yet
need
not
be
neglected
the
more
when
this
is
used
)
which
hath
now
the
fate
to
be
cryed
up
,
and
almost
solely
depended
on
,
it
being
the
likelyer
way
,
as
Quintilian
saith
,
(
comparing
Publike
and
private
teaching
of
youth
)
to
fill
narrow
mouth'd
bottles
(
and
such
are
the
most
of
us
)
by
taking
them
single
in
the
hand
,
and
pouring
in
water
into
each
,
then
by
setting
them
altogether
,
and
throwing
never
so
many
bottles
of
water
on
them
.
Mr.
William
Gurnal
in
his
excellent
Book
called
,
The
Christian
in
compleat
Armour
,
pag.
2
,
5.
THE
ignorant
soul
feels
no
such
smart
:
If
the
Minister
stay
till
he
sends
for
him
to
instruct
him
,
he
may
sooner
hear
the
bell
go
for
him
than
any
Messenger
come
for
him
:
You
must
seek
them
out
,
and
not
expect
that
they
will
come
to
you
.
These
are
a
sort
of
people
that
are
afraid
more
of
their
Remedy
,
than
their
disease
,
and
study
more
to
hide
their
ignorance
,
then
how
to
have
it
cured
;
which
should
make
us
pitty
them
the
more
,
because
they
can
pitty
themselves
so
little
.
I
confess
it
is
no
small
unhappiness
to
some
of
us
,
who
have
to
do
with
a
multitude
,
that
we
have
neither
time
nor
strength
to
make
our
addresses
to
every
particular
person
in
our
Congregations
,
and
attend
on
them
as
their
needs
require
;
and
yet
cannot
well
satisfie
our
consciences
otherwise
.
But
let
us
look
to
it
,
that
though
we
cannot
do
to
the
height
of
what
we
would
,
we
be
not
found
wanting
in
what
we
may
.
Let
not
the
difficulty
of
our
Province
make
us
like
some
,
who
when
they
see
they
have
more
work
upon
their
hands
,
than
they
can
well
dispatch
,
grow
sick
of
it
,
and
sit
down
out
of
a
lazy
despondency
,
and
do
just
nothing
.
—
O
if
once
our
hearts
were
but
filled
with
Zeal
for
God
and
compassion
to
our
peoples
souls
,
we
would
up
and
be
doing
,
though
we
could
but
lay
a
brick
a
day
;
and
God
would
be
with
us
.
May
be
,
you
who
find
a
people
rude
and
sottishly
ignorant
,
like
stones
in
the
quarry
and
trees
unfell'd
,
shall
not
bring
the
work
to
such
perfection
in
your
daies
as
you
desire
!
Yet
as
David
did
for
Solomon
,
thou
mayst
by
thy
pains
in
teaching
and
instructing
them
,
prepare
materials
for
another
,
who
shall
rear
the
Temple
.
—
Read
the
rest
.
THE
CONTENTS
.
CHAP.
I.
-
Sect.
1.
THE
brief
explication
of
the
Text.
-
Sect.
2.
What
sort
of
Elders
they
were
,
that
Paul
spoke
to
.
-
Sect.
3.
The
Doctrine
and
Method
.
-
Sect.
4.
The
terms
opened
.
-
Sect.
5
,
6
,
7
,
and
8.
Wherein
we
must
take
heed
to
ourselves
.
-
Sect.
9.
to
16.
The
moving
Reasons
to
Take
heed
to
ourselves
.
CHAP.
II.
-
Sect.
1.
WHat
it
is
to
Take
heed
to
all
the
Flock
?
It
s
implyed
that
every
Flock
have
their
own
Pastor
;
and
that
regularly
the
Flock
be
no
greater
then
the
Pastors
may
over-see
,
taking
heed
to
all
.
-
Sect.
2.
The
ends
of
this
Oversight
.
-
Sect.
3.
Of
the
subject
of
this
work
.
-
Sect.
4.
Of
the
Object
of
it
.
1.
The
unconverted
.
2.
The
converted
.
1.
The
young
and
weaker
.
2.
Those
that
labour
under
some
special
distempers
.
3.
Decliners
.
4.
That
are
fallen
under
some
great
Temptation
.
5.
The
disconsolate
.
6.
The
strong
.
-
Sect.
5.
Of
the
action
it self
.
1.
Publike
Preaching
.
2.
Sacraments
.
3.
Publike
prayer
,
and
praise
,
and
benediction
.
4.
Oversight
of
the
members
distinctly
.
1.
Knowing
them
.
2.
Instructing
the
ignorant
.
3.
Advising
them
that
seek
advice
.
4.
Looking
to
particular
Families
.
How
.
5.
Resisting
seduction
.
6.
Encourageing
the
obedient
.
7.
Visiting
the
sick
.
8.
Comforting
.
9.
Private
admonishing
offenders
.
10.
More
publike
Discipline
.
1.
Publike
admonition
.
How
.
2.
Publike
exhortation
to
open
discovery
of
Repentance
.
3.
Publike
praying
for
the
offender
.
4.
To
assist
the
penitent
,
confirming
,
absolving
,
&c.
5.
Rejecting
the
obstinately
impenitent
from
our
Communion
.
6.
Reception
of
the
penitent
.
The
manner
and
necessity
of
these
acts
.
Making
Laws
for
the
Church
is
not
our
work
.
CHAP.
III.
-
OF
the
manner
and
concomitants
of
our
work
.
It
must
be
done
.
1.
Purely
for
God
,
and
not
for
self
.
2.
Laboriously
and
diligently
.
3.
Prudently
&
orderly
.
4.
Insisting
most
on
the
Greatest
and
most
Necessary
things
.
5.
With
Plainness
and
Evidence
.
6.
In
a
sense
of
our
insufficiency
and
dependance
on
Christ
.
7.
In
Humility
and
Condescention
.
8.
A
mixture
of
severity
and
mildness
.
9.
With
Affectionate
seriousness
.
10.
Reverently
and
spiritually
.
11.
In
tender
love
to
our
people
.
12.
Patiently
.
And
we
must
be
studious
of
Union
and
Communion
among
our selves
,
and
of
the
Unity
and
peace
of
the
Church
.
CHAP.
IV.
-
Sect.
1.
THE
first
Use
for
our
humiliation
:
Confessing
the
sins
of
the
Ministry
;
especially
of
this
Nation
;
heretofore
.
-
Sect.
2.
A
confession
of
our
present
sins
.
Specially
;
1.
Pride
.
-
Sect.
3.
2.
An
undervaluing
the
Unity
and
Peace
of
the
Catholike
Church
.
-
Sect.
4.
3.
Want
of
serious
,
industrious
,
unreserved
laying
out
our selves
in
the
work
of
God
.
Discovered
1.
By
negligent
studies
.
-
Sect.
5.
2.
By
dull
drowsic
preaching
.
-
Sect.
6.
3.
By
not
helping
them
that
want
abroad
.
-
Sect.
7.
4.
By
neglect
of
acknowledged
Duties
.
E.
G.
Church
Discipline
.
The
pretences
confuted
,
that
would
justifie
it
.
-
Sect.
8.
5.
By
the
Power
of
worldly
carnal
interests
.
Manifested
,
1.
By
temporizing
.
2.
Worldly
business
.
3.
Barrenness
in
works
of
Charity
.
-
Sect.
9.
Applyed
for
Humiliation
.
CHAP.
V.
-
Sect.
1.
VSE
of
Exhortation
.
Motives
in
the
text
.
1.
From
our
office
and
Relation
to
all
the
Flock
,
with
some
subservient
considerations
.
-
Sect.
2.
2.
From
the
efficient
cause
:
the
Holy-Ghost
.
-
Sect.
3.
3.
From
the
Dignity
of
the
Object
.
-
Sect.
4.
4.
From
the
price
paid
for
the
Church
.
-
Sect.
5.
A
more
particular
exhortation
.
1.
To
see
that
the
saving
work
of
grace
be
wrought
on
our
own
hearts
.
A
word
to
Tutours
and
Schoolmasters
.
-
Sect.
6.
2.
Keep
Grace
in
vigour
and
activity
,
and
preach
to
your
own
hearts
first
;
for
your
work
sake
.
-
Sect.
7.
3.
Stir
up
your selves
to
the
work
,
and
do
it
with
all
your
might
.
-
Sect.
8.
4.
Keep
up
earnest
desires
and
expectations
of
success
.
-
Sect.
9.
5.
Be
zealous
of
good
works
.
Spare
no
cost
.
-
Sect.
10.
6.
Maintain
Union
and
Communion
.
The
way
thereto
.
-
Sect.
11.
7.
Practise
so
much
of
Discipline
,
as
is
certainly
your
duty
.
-
Sect.
12.
8.
Faithfully
discharge
this
duty
of
personal
Catechizing
and
Instruction
of
all
the
Flock
.
CHAP.
VI.
-
Sect.
1.
REasons
for
this
Duty
.
1.
From
the
Benefits
.
The
great
Hopes
we
have
of
a
blessed
success
of
this
work
if
faithfully
managed
;
Shewed
in
20.
particulars
.
-
Sect.
2.
2.
From
the
Difficulty
of
this
work
.
-
Sect.
3.
3.
From
the
Necessity
of
it
:
which
is
manifold
.
-
Sect.
4.
Use
:
What
great
cause
of
Humiliation
we
have
for
neglecting
this
so
long
.
-
Sect.
5.
An
Exhortation
to
the
faithful
performance
of
this
work
.
Twenty
aggravations
of
our
sin
,
and
witnesses
which
will
condemn
the
wilful
refusers
of
so
great
duties
,
as
this
Private
Instruction
,
and
Discipline
are
.
-
Sect.
6.
The
Objections
of
lazy
unfaithful
Ministers
,
against
Personal
Instruction
and
Catechizing
,
answered
.
CHAP.
VII
.
-
Sect.
1.
DIrections
to
the
less
experienced
,
for
the
right
managing
of
this
work
.
1.
For
bringing
our
People
to
submit
to
it
.
-
Sect.
2.
2.
To
do
it
so
as
is
likest
to
succeed
.
1.
For
the
Conversion
of
the
ungodly
,
and
awaking
of
the
secure
.
In
twelve
Directions
.
CHAP.
VIII
.
-
DIrections
how
to
deal
with
self-conceited
Opinionists
,
and
to
prevent
or
cure
Errour
and
Schism
in
our
People
.
And
how
to
deal
with
those
of
whose
condition
we
are
between
hope
and
fear
.
Readers
,
you
will
right
me
,
and
ease
your selves
,
if
you
will
mend
these
mis-Printings
with
your
pen
,
before
you
read
the
book
.
PAg.
46.
li.
14.
for
conscience
read
conference
3
p.
90.
l.
9.
r.
mo●iendo
;
p.
105.
l.
4.
blot
out
that
;
p.
106.
l.
29.
blot
out
us
;
p.
113.
l.
23.
r.
art
;
p.
115.
l.
19.
after
token
r.
it
;
p.
135.
l.
25.
r.
speaking
for
;
p.
142.
l.
penult.
r.
desertion
;
p.
144.
l.
26.
r.
histrionical
;
p.
145.
l.
13.
r.
useful
;
p.
146.
l.
18.
r.
better
;
p.
150.
l.
16.
r.
contrive
;
p.
168.
l.
antipen
.
r.
sit
;
p.
180.
l.
antipen
.
r.
that
;
p.
186.
l.
3.
r.
Ho●tonus
;
p.
188.
l.
25.
and
p.
189.
l.
8.
r.
sit
still
;
p.
209.
l.
16.
for
shineth
r.
thriveth
;
p.
211.
l.
8.
after
and
r.
then
;
p.
213.
l.
17.
blot
out
for
:
p.
217.
l.
17.
after
call
r.
them
:
p.
222.
l.
18.
r.
the
:
p.
286.
l.
11.
r.
going
to
Church
:
p.
289.
l.
9
,
10.
r.
continued
:
and
l.
20.
r.
see
,
p.
290.
l.
15.
r.
compose
:
and
l.
17.
r.
will
never
;
and
l.
24.
r.
serve
;
and
l.
28.
r.
confessions
;
p.
248.
l.
14.
r.
promissionibus
;
p.
309.
l.
11.
for
Is
it
not
r.
It
is
not
;
p.
314.
l.
20.
for
recover
recover
;
p.
339.
l.
24.
for
for
r.
to
;
p.
341.
l.
9.
for
the
r.
that
;
p.
343.
l.
22.
r.
prosecution
;
p.
351.
l.
22.
for
more
r.
meer
;
p.
356.
l.
11.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
p.
377.
l.
25
r.
use
it
;
and
l.
27.
r.
and
that
sect
;
p.
378.
l.
29.
r.
is
in
p.
383.
l.
23.
for
by
such
r.
than
by
taking
such
;
p.
389.
l.
ult.
for
One
r.
Me
;
p.
390.
l.
27.
for
profession
r.
proper
place
;
p.
394.
l.
10.
r.
so
far
as
;
p.
398.
l.
21.
for
sensual
Lazarus
r.
sensual
Lazyness
;
and
l.
27.
r.
acknowledged
;
p.
403.
l.
29.
r.
from
him
;
p.
401.
l.
10.
for
I
say
r.
They
say
;
p.
409.
l.
10.
r.
against
all
;
p.
418.
l.
12.
for
profess
r.
possess
;
and
l.
14.
r.
If
any
have
;
p.
422.
l.
2.
r.
to
live
long
;
p.
430.
l.
5.
for
elocution
r.
election
,
and
l.
29.
for
of
r.
that
;
p.
431.
l.
20.
for
of
that
;
r.
of
Christ
;
p.
438.
l.
15.
for
them
r.
him
;
p.
442.
l.
22.
r.
to
the
heart
;
p.
444.
l.
14.
r.
beset
;
p.
445.
l.
7.
for
we
r.
so
.
p.
459.
l.
19.
for
till
then
r.
tell
them
.
p.
463.
l.
penult.
for
they
r.
that
.
and
l.
ult.
for
these
r.
the
Church
.
p.
467.
l.
2.
for
loathed
r.
toothed
.
p.
469.
for
obtusions
r.
obtrusions
.
CHAP.
I.
SECT.
I.
Reverend
and
Dearly
Beloved
Brethren
,
THough
some
think
that
Pauls
Exhortation
to
these
Elders
,
doth
prove
him
their
Ruler
,
we
hope
,
who
are
this
day
to
speak
to
you
from
the
Lord
,
that
we
may
freely
do
the
like
,
without
any
jealousies
of
such
a
Conclusion
.
Though
we
teach
our
people
as
Officers
set
over
them
in
the
Lord
,
yet
may
we
teach
one
another
,
as
Brethren
in
Office
as
well
as
in
Faith
.
If
the
people
of
our
charge
must
teach
and
admonish
,
and
exhort
each
other
daily
,
Col.
3.
●6
.
Heb.
3.
13.
no
doubt
Teachers
may
do
it
to
one
another
without
any
supereminency
of
power
or
degree
.
We
have
the
same
sins
to
kill
,
and
the
same
graces
to
be
quickned
and
corroborated
,
as
our
people
have
:
we
have
greater
works
then
they
to
do
,
and
greater
difficulties
to
overcome
,
and
no
less
necessity
is
laid
upon
us
;
and
therefore
we
have
need
to
be
warned
and
wakened
,
if
not
to
be
instructed
,
as
well
as
they
:
So
that
I
confess
I
think
such
meetings
should
be
more
frequent
,
if
we
had
nothing
else
to
do
together
but
this
:
And
as
plainly
and
closely
should
we
deal
with
one
another
,
as
the
most
serious
among
us
do
with
their
Flocks
;
lest
if
only
they
have
the
sharp
admonitions
and
reproofs
,
they
only
should
be
sound
and
lively
in
the
Faith
.
That
this
was
Pauls
judgement
,
I
need
no
other
proof
,
then
this
rowsing
heart-melting
exhortation
to
the
Ephesian
Elders
:
A
short
Sermon
;
but
not
soon
learnt
.
Had
the
Bishops
and
Teachers
of
the
Church
but
throughly
learned
this
short
exhortation
,
though
with
the
neglect
of
many
a
Volumn
which
hath
taken
up
their
time
,
and
helpt
them
to
greater
applause
in
the
world
,
how
happy
had
it
been
for
the
Church
and
them
!
Our
present
straits
of
time
will
allow
me
to
touch
upon
no
part
of
it
but
my
Text
;
which
,
supposing
Paul
the
speaker
,
and
the
Ephesine
Elders
his
hearers
,
containeth
,
1.
A
two-sold
duty
.
2.
A
four-fold
motive
to
enforce
it
.
The
first
duty
is
to
Take
heed
to
themselves
.
The
second
is
,
to
take
heed
to
all
the
Flock
.
And
the
main
work
for
the
Flock
which
is
thus
heedfully
to
be
done
,
is
expressed
,
even
to
feed
them
,
or
play
the
Shepherds
for
them
.
The
motives
closely
laid
together
are
these
.
1.
From
their
engagement
and
Relation
:
They
are
the
Over-seers
of
the
Flock
;
It
is
their
office
.
2.
From
the
efficient
cause
;
even
the
authority
and
excellency
of
him
that
called
them
to
it
:
which
was
the
Holy
Ghost
.
3.
From
the
dignity
of
the
object
,
which
is
the
matter
of
their
charge
;
It
is
the
Church
of
God
:
the
most
excellent
and
honourable
society
in
the
world
.
4.
From
the
tender
regard
that
Christ
hath
to
this
Church
,
and
the
price
it
cost
him
:
He
purchased
it
with
his
own
blood
.
This
Motive
is
partly
subordinate
to
the
former
.
The
terms
of
the
Text
have
no
such
difficulty
as
to
allow
me
the
spending
of
much
of
our
little
time
for
their
explication
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
:
is
,
maxima
cura
&
diligentia
animum
adhibere
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Iansenius
and
others
note
,
a
little
Flock
.
It
signifieth
not
here
the
whole
Church
of
Christ
,
which
elsewhere
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
reference
to
Christ
the
great
Shepherd
;
but
it
signifieth
that
particular
Church
which
these
Elders
had
a
special
charge
of
.
Whether
that
was
one
or
many
,
we
shall
enquire
anon
.
What
is
meane
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bishops
or
Over-seers
here
,
is
thus
far
agreed
on
,
that
they
were
Officers
appointed
to
Teach
and
Guide
those
Churches
in
the
way
to
salvation
;
and
that
it
is
the
same
persons
that
are
called
Elders
of
the
Church
of
Ephesus
before
,
and
Bishops
here
.
Of
whom
more
anon
.
The
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seemeth
here
to
import
both
the
Qualification
,
Ordination
,
and
particular
designation
of
these
Elders
or
Bishops
to
their
charge
:
for
we
must
not
limit
and
exclude
without
necessity
.
The
Holy
Ghost
did
by
all
these
three
waies
make
them
Over-seers
of
their
Flocks
.
1.
By
qualifying
them
with
such
gifts
as
made
them
fit
for
it
.
2.
By
directing
the
minds
of
those
that
Ordained
them
to
the
ministery
.
3.
By
disposing
both
their
own
minds
,
and
the
Ordainers
,
and
the
peoples
for
the
affixing
them
to
that
particular
Church
rather
then
another
.
Dicit
eos
constitutos
à
spiritu
sancto
,
saith
Grotius
,
quia
constituti
erant
ab
Apostolis
plenis
spiritu
sancto
,
quanquam
approbante
plebe
:
But
no
doubt
,
in
those
times
the
Holy
Ghost
did
give
special
directions
as
by
internal
oracle
,
for
the
disposal
of
particular
teachers
,
as
we
read
in
the
case
of
Saul
and
Barnabas
,
and
for
the
provision
for
particular
Congregations
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
some
translated
barely
to
feed
,
as
ours
here
;
by
others
only
to
Rule
;
but
indeed
as
Gerhard
,
Iansenius
,
and
others
note
,
it
is
not
to
be
restrained
to
either
,
but
containeth
in
it
all
the
Pastoral
work
.
In
one
word
it
is
Pastorem
agere
,
to
do
the
work
of
a
Pastor
to
the
Flock
.
Whether
it
be
the
Ephesine
Congregation
before
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
here
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
whether
it
be
the
Universal
Church
which
they
may
be
said
to
feed
and
Rule
,
by
doing
their
part
towards
it
in
their
station
(
as
a
Justice
of
Peace
may
be
said
to
rule
the
Land
)
is
not
a
matter
of
much
moment
to
be
stood
upon
:
but
the
former
seems
most
likely
to
be
the
sense
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
both
acquisivit
&
asseruit
&
in
suam
vindicavit
.
It
s
said
to
be
done
by
the
blood
of
God
,
by
a
Communication
of
the
names
of
the
distinct
natures
:
And
it
affords
us
an
argument
against
the
Arrians
,
seeing
Christ
is
here
expresly
called
God
.
SECT.
II.
BUT
it
is
necessary
before
we
proceed
to
Instruction
and
Application
,
that
we
be
resolved
more
clearly
who
those
Elders
or
Bishops
be
that
Paul
doth
here
exhort
.
I
am
desirous
to
do
all
that
lawfully
I
may
to
avoid
controversie
,
especially
in
this
place
,
and
on
such
occasions
;
But
here
it
is
unavoidable
,
because
all
our
following
application
will
much
depend
upon
the
explication
:
and
if
you
shall
once
suppose
that
none
of
this
Exhortation
was
spoken
to
men
in
your
office
and
capacity
;
no
wonder
if
you
pass
it
over
and
let
it
alone
and
take
all
that
I
shall
hence
gather
for
your
practise
,
as
impertinent
.
This
Text
was
wont
to
be
thought
most
apt
to
awaken
the
Ministers
of
the
Gospel
to
their
duty
:
but
of
late
the
negligent
are
gratified
with
the
News
,
(
for
news
it
is
)
that
only
Bishops
in
a
s●pereminent
sense
,
whom
we
usually
call
Prelates
are
spoken
to
in
this
Text
;
and
not
only
so
,
but
that
no
other
Text
of
Scripture
doth
speak
to
any
other
Church
Presbyters
(
certainly
)
but
them
;
yea
,
that
no
other
were
in
being
in
Scripture
times
.
Here
are
two
Questions
before
us
to
be
resolved
.
1.
Whether
the
Elders
here
mentioned
were
the
Elders
of
one
Church
of
Ephesus
,
or
of
all
that
part
of
Asia
,
that
is
,
of
every
Church
one
.
This
is
but
in
order
to
the
second
,
which
is
,
whether
these
Elders
were
only
Prelates
,
or
such
Bishops
as
among
us
have
carried
that
name
.
The
reasons
that
may
be
brought
to
prove
these
to
be
the
Prelates
of
the
several
Cities
of
Asia
,
and
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
those
many
Cities
,
are
these
following
.
1.
The
affirmation
of
Irenaeus
.
To
which
we
say
;
1.
There
might
be
many
Elders
of
Ephesus
present
,
though
some
from
the
neerest
Cities
were
there
also
:
which
is
all
that
Irenaeus
affirms
.
2.
We
oppose
to
the
saying
of
Irenaeus
the
ordinary
exposition
of
the
antients
:
The
most
singular
is
of
least
authority
,
caeteris
paribus
.
2.
It
may
be
said
that
Paul
calls
them
to
remember
how
he
had
been
among
them
three
years
,
not
ceasing
to
warn
every
one
,
&c.
But
he
was
not
three
years
at
Ephesus
only
,
but
in
Asia
,
&c.
Answ.
He
may
be
said
to
be
where
his
chief
place
of
abode
is
.
He
that
resideth
ordinarily
at
Ephesus
,
though
he
thence
make
frequent
excursions
to
the
neighbour
parts
,
may
well
be
said
to
abide
so
long
at
Ephesus
.
And
the
Ephesian
Elders
might
well
be
acquainted
with
his
industry
round
about
them
,
though
here
is
no
certainty
that
he
mentioneth
any
more
then
what
he
did
with
them
.
For
what
he
did
in
Ephesus
,
he
did
in
Asia
,
as
that
which
is
done
in
London
is
done
in
England
.
Obj.
3.
But
it
is
meant
of
all
Asia
;
for
he
saith
,
among
whom
I
have
gone
,
&c.
Answ.
1.
As
though
Paul
might
not
go
preaching
the
Gospel
in
Ephesus
?
2.
If
he
went
further
,
the
Ephesine
Elders
might
accompany
him
.
Ob.
Ephesus
was
the
Metropolis
,
and
therefore
all
Asia
might
be
thence
denominated
.
Answ.
1.
It
must
be
proved
that
it
was
so
denominated
.
All
France
is
not
called
Paris
,
nor
all
England
London
.
2.
It
is
not
whole
Countries
,
but
a
Church
that
Paul
speaks
of
;
and
it
is
yet
unproved
that
the
Church
of
one
City
had
then
any
such
dependance
on
the
Church
of
another
City
,
as
lesser
Cities
had
upon
the
Metropolis
.
Our
Reasons
that
make
us
think
that
either
all
or
many
of
these
Elders
or
Bishops
were
over
the
particular
Church
of
Ephesus
,
are
these
.
1.
It
is
expresly
said
in
the
Text
,
that
they
were
Elders
of
the
Church
,
referring
to
Ephesus
next
before
mentioned
.
He
sent
to
Ephesus
,
and
called
the
Elders
of
the
Church
.
And
it
cannot
be
proved
in
all
the
New
Testament
that
the
Bishops
of
other
Churches
and
Cities
,
are
called
Bishops
of
a
greater
City
,
because
it
is
the
Metropolis
.
2.
Here
is
mention
but
of
one
Church
and
one
Flock
in
the
singular
number
,
and
not
of
many
:
when
yet
it
is
acknowledged
that
he
speaketh
not
of
the
Universal
Church
(
for
then
that
language
were
not
strange
)
but
of
a
particular
Church
.
And
it
is
the
use
of
the
Apostles
to
speak
still
in
the
plural
number
when
they
mention
the
particular
Churches
of
many
Cities
,
and
not
to
call
them
all
one
Church
or
Flock
.
3.
And
it
may
seem
else
that
the
Elder
of
each
one
of
these
Cities
hath
a
charge
of
all
the
rest
.
For
they
are
required
to
take
heed
of
all
the
Flock
:
which
though
it
may
possibly
be
by
taking
every
one
his
part
,
yet
if
one
should
fail
,
the
rest
seem
to
have
his
charge
upon
them
,
which
is
more
then
they
can
do
.
4.
Paul
was
now
in
so
great
hast
in
his
journey
to
Jerusalem
,
that
Luke
measureth
it
out
by
the
daies
.
And
it
is
not
like
that
Paul
could
in
such
hast
call
the
Elders
from
the
several
Cities
of
Asia
.
If
he
had
passed
through
the
Brittish
Seas
in
such
haste
,
and
lodged
at
Plimouth
,
and
had
thence
called
to
him
the
Elders
of
Paris
,
he
must
have
staid
many
dayes
or
weeks
,
before
he
could
have
gathered
also
the
Bishops
of
Rhemes
,
Arles
,
Orleance
,
and
the
rest
of
France
.
5.
The
numbers
of
Prophets
and
gifted
men
in
those
times
,
and
the
state
of
other
particular
Churches
,
doth
give
us
sufficient
reason
to
conjecture
that
Ephesus
was
not
so
scant
of
help
,
as
to
have
but
one
Presbyter
.
Grotius
thought
that
Timothy
with
his
Com-Presbyters
made
this
appearance
;
but
others
have
given
very
probable
reasons
that
Timothy
was
none
of
them
.
6.
The
Judgement
of
Expositors
antient
and
modern
running
so
commonly
the
other
way
,
commandeth
some
respect
from
us
.
But
1.
I
confess
the
matter
seemeth
but
conjectural
on
both
sides
,
and
neither
part
to
have
a
certainty
:
but
if
probability
may
carry
it
,
there
seems
to
be
many
of
the
Elders
of
Ephesus
,
though
possibly
some
of
the
neighbouring
Cities
might
be
with
them
.
2.
But
let
this
go
how
it
will
,
it
maketh
not
much
to
the
main
matter
in
hand
.
What
if
Ephesus
and
each
other
City
or
Church
had
then
but
one
Presbyter
?
will
it
follow
that
he
was
a
Prelate
?
No
;
but
the
contrary
:
It
will
prove
that
there
was
then
none
such
at
all
,
if
there
were
no
subject
Presbyters
.
For
there
is
no
King
without
subjects
;
nor
master
without
servants
.
1.
The
stream
of
antient
and
modern
Expositors
do
take
this
Text
to
speak
of
Presbyters
in
the
common
sense
.
And
we
must
be
cautelous
before
we
be
singular
in
the
expounding
of
so
many
texts
as
speak
the
same
way
.
2.
If
men
be
put
now
in
the
end
of
the
world
to
find
out
a
new
foundation
for
Prelacy
,
supposing
that
it
hath
been
amiss
defended
till
now
,
and
all
these
Texts
(
except
by
one
or
two
)
amiss
expounded
,
it
will
occasion
the
shaking
of
the
frame
it self
.
3.
But
the
best
is
,
we
begin
to
be
pretty
well
agreed
,
at
least
about
the
whole
Government
that
.
de
facto
was
in
being
in
Scripture-times
.
For
1.
It
is
now
at
last
confessed
,
that
the
word
Presbyter
is
not
certainly
taken
any
where
in
the
New
Testament
,
for
one
that
is
subject
to
a
Bishop
,
having
not
power
of
Ordination
or
Jurisdiction
;
and
that
no
such
Presbyters
were
in
being
in
Scripture-times
.
And
by
what
authority
they
are
since
erected
let
them
prove
that
are
concerned
in
it
.
2.
We
are
agreed
now
that
they
were
the
same
persons
who
in
Scripture
are
called
Bishops
&
Presbyters
.
3.
And
that
these
persons
had
the
power
of
Ordination
&
Jurisdiction
4.
And
that
these
persons
were
not
the
Bishops
of
many
particular
Churches
,
but
one
only
:
They
ruled
not
many
Assemblies
Ordinarily
meeting
for
Church
Communion
:
for
there
could
no
such
meetings
be
kept
up
without
a
Bishop
or
Presbyter
to
administer
the
Ordinances
of
Christ
in
each
.
And
if
there
were
in
a
Diocess
but
one
Bishop
,
and
no
other
Presbyters
in
Scripture
times
,
then
it
must
needs
be
that
a
Diocess
contained
but
one
ordinary
Church
Assembly
,
and
that
de
facto
no
Biship
in
Scripture-times
had
under
him
any
Presbyters
nor
more
such
Assemblies
then
one
.
That
is
,
they
Ruled
the
particular
Churches
just
as
our
Parish
Pastors
do
.
So
that
we
are
satisfied
that
we
go
that
way
that
the
Apostles
established
and
was
used
de
facto
in
Scripture-times
:
And
if
any
will
prove
the
lawfulness
of
latter
mutations
,
or
will
prove
that
the
Apostles
gave
power
to
these
particular
Pastors
to
degenerate
into
another
sort
of
officers
hereafter
,
according
to
the
Cogency
of
their
Evidence
,
we
shall
believe
it
.
In
the
mean
time
,
desiring
to
be
guided
by
the
word
of
God
,
and
to
go
upon
sure
ground
,
and
take
only
so
much
as
is
certain
,
we
hold
where
we
are
,
and
are
glad
that
we
are
so
far
agreed
.
Yet
not
presuming
to
censure
all
superiour
Episcopacy
,
nor
refusing
to
obey
any
man
that
commandeth
us
to
do
our
duty
,
but
resolving
to
do
our
own
work
in
faithfulness
and
peace
.
For
my
own
part
,
I
have
ever
thought
it
easier
to
be
Governed
then
to
Govern
;
and
I
am
ready
(
as
the
Brittish
told
Austin
)
to
be
obedient
to
any
man
in
and
for
the
Lord
:
Nor
can
I
think
that
any
Government
can
be
burdensom
,
which
Christ
appointeth
;
but
all
beneficial
to
us
;
as
making
our
burden
lighter
and
not
heavyer
,
and
helping
and
not
hindering
us
in
the
way
to
heaven
.
Were
Christs
work
but
throughly
done
,
I
should
be
the
backwardest
in
contending
,
who
should
have
the
doing
of
it
.
Let
us
agree
but
on
this
one
thing
which
is
plain
here
in
my
Text
,
That
the
Churches
or
Flocks
should
be
no
greater
then
the
Pastors
can
personally
over-see
,
so
that
they
may
Take
heed
to
all
the
Flock
;
and
then
let
but
able
faithful
men
be
the
Over-seers
,
that
will
make
the
word
of
God
the
Rule
,
and
lay
out
themselves
for
the
saving
of
mens
souls
,
and
I
am
resolved
never
to
contend
with
such
about
the
business
of
superiority
;
but
cheerfully
to
obey
them
in
all
things
lawful
,
if
they
require
my
obedience
.
If
the
difference
were
not
more
about
the
matters
commanded
,
and
the
work
it self
to
be
done
,
then
,
Who
should
command
it
:
me
thinks
humble
men
should
be
easily
agreed
.
Would
they
but
lay
by
all
needless
humane
impositions
and
obtrusions
,
and
be
contented
with
the
sufficient
word
of
God
,
and
not
make
new
work
to
necessitate
,
new
Canons
and
Authorities
to
impose
it
,
but
be
content
with
the
Gospel
simplicity
,
and
let
us
take
that
for
a
sufficient
way
to
heaven
,
that
Peter
and
Paul
went
thither
in
,
I
think
I
should
not
disobey
such
a
Bishop
,
though
I
were
not
satisfied
of
his
differing
Order
or
Degree
.
Yea
,
if
he
were
addicted
to
some
encroaching
usurpation
of
more
power
then
is
meet
,
would
he
but
forbear
the
Ecce
duo
gladii
,
and
come
to
us
only
with
the
sword
of
the
spirit
,
which
will
admit
of
fair
debates
,
and
works
only
upon
the
conscience
,
I
know
no
reason
much
to
fear
such
power
,
though
it
were
undue
.
But
enough
of
this
.
SECT.
III.
THE
Observations
which
the
Text
affordeth
us
are
so
many
,
that
I
may
not
now
stay
so
much
as
to
name
them
:
but
shall
only
lay
down
that
one
which
containeth
the
main
scope
of
the
Text
,
and
take
in
the
rest
as
subordinate
motives
in
the
handling
of
that
,
in
the
method
which
the
Apostle
doth
here
deliver
them
to
us
.
Doct.
THE
Pastors
or
Over-seers
of
the
Churches
of
Christ
,
must
take
great
heed
both
to
themselves
,
and
to
all
their
Flocks
in
all
the
parts
of
their
Pastoral
work
.
The
method
which
we
shall
follow
in
handling
this
point
,
shall
be
this
.
1.
I
shall
briefly
open
to
you
the
terms
of
the
subject
:
What
is
meant
by
Pastors
and
Churches
.
2.
I
shall
shew
you
what
it
is
to
Take
heed
to
our selves
,
and
wherein
it
must
be
done
.
3.
I
shall
give
some
brief
Reasons
of
that
part
of
the
point
.
4.
I
shall
shew
you
,
What
it
is
to
Take
heed
to
all
the
Flock
in
our
Pastoral
work
,
and
wherein
it
must
be
done
.
5.
I
shall
make
some
Application
of
all
.
SECT.
IV.
1.
WHat
the
words
,
Pastor
,
Bishop
and
Church
do
signifie
,
I
will
not
wast
time
to
tell
you
,
they
being
so
well
known
.
As
for
the
things
signified
.
1.
By
a
Pastor
or
Bishop
here
is
meant
,
An
Officer
appointed
by
Christ
for
the
ordinary
Teaching
and
Guiding
a
particular
Church
and
all
its
members
,
in
order
to
their
salvation
and
the
pleasing
of
God
.
Christ
appointeth
the
Office
it self
by
his
Laws
.
The
person
he
calleth
to
it
by
his
qualifying
Gifts
,
Providential
disposals
,
secret
impulses
,
and
ordinarily
by
the
Ordination
of
his
present
Officers
,
and
the
Acceptance
of
the
Church
.
Teaching
and
Guidance
contain
the
main
parts
at
least
of
the
work
to
which
they
are
designed
.
The
particulars
we
shall
further
stand
upon
anon
.
A
particular
Church
is
the
object
of
their
work
;
by
which
they
are
distinguished
from
Apostolical
unfixed
itinerant
Ministers
.
They
are
the
stated
Ordinary
Teachers
of
such
a
Church
,
by
which
they
are
differenced
,
both
from
private
men
,
who
do
occasionally
teach
;
and
from
the
foresaid
Itinerant
Ministers
,
that
do
but
in
transitu
,
or
seldom
teach
a
particular
Church
.
The
subject
is
the
matters
of
Salvation
and
Obedience
to
God
,
and
the
end
is
salvation
it self
,
and
the
pleasing
of
God
therein
;
by
which
work
and
ends
the
office
is
distinguished
from
all
other
offices
,
as
Magistrates
,
School-masters
,
&c.
though
they
also
have
the
same
remote
or
ultimate
ends
.
By
the
Flock
and
Church
is
meant
that
particular
society
of
Christians
of
which
these
Bishops
or
Elders
have
the
charge
,
associated
for
personal
Communion
in
Gods
publike
worship
,
and
for
other
mutual
assistance
in
the
way
to
Salvation
.
Exact
Definitions
we
may
not
now
stand
on
;
we
have
more
fully
made
some
attempts
that
way
heretofore
.
SECT.
V.
II.
LET
us
next
consider
,
What
it
is
to
take
heed
to
our selves
,
and
wherein
it
must
be
done
.
And
here
I
may
well
for
brevity
sake
adjoyn
the
Application
to
the
Explication
,
it
being
about
the
matter
of
our
Practise
,
that
I
may
be
put
to
go
over
as
little
as
may
be
of
the
same
things
again
.
Take
therefore
I
beseech
you
all
this
Explication
,
as
so
much
Advice
and
Exhortation
to
the
duty
,
and
let
your
hearts
attend
it
as
well
as
your
understandings
.
1.
Take
heed
to
your selves
,
lest
you
should
be
void
of
that
saving
Grace
of
God
which
you
offer
to
others
,
and
be
strangers
to
the
effectual
workings
of
that
Gospel
which
you
preach
;
and
lest
while
you
proclaim
the
necessity
of
a
Saviour
to
the
world
,
your
own
hearts
should
neglect
him
,
and
you
should
miss
of
an
interest
in
him
and
his
saving
benefits
?
Take
heed
to
your selves
,
lest
you
perish
,
while
you
call
upon
others
to
take
heed
of
perishing
!
and
lest
you
famish
your selves
while
you
prepare
their
food
.
Though
there
be
a
promise
of
shining
as
the
stars
to
those
that
turn
many
to
righteousness
,
Dan.
12.
3.
that
is
but
on
supposition
that
they
be
first
turned
to
it
themselves
:
Such
promises
are
meant
,
caeteris
paribus
,
&
suppositis
supponendis
.
Their
own
sincerity
in
the
faith
is
the
condition
of
their
glory
simply
considered
,
though
their
great
ministerial
labours
may
be
a
condition
of
the
promise
of
their
greater
glory
;
Many
a
man
hath
warned
others
that
they
come
not
to
that
place
of
Torment
,
which
yet
they
hasted
to
themselves
:
Many
a
Preacher
is
now
in
hell
,
that
hath
an
hundred
times
called
upon
his
hearers
to
use
the
utmost
care
and
diligence
to
escape
it
.
Can
any
reasonable
man
imagine
that
God
should
save
men
for
offering
salvation
to
others
,
while
they
refused
it
themselves
:
and
for
telling
others
those
truths
which
they
themselves
neglected
and
abused
?
Many
a
Taylor
goes
in
raggs
,
that
maketh
costly
cloathes
for
others
:
And
many
a
Cook
scarce
licks
his
fingers
,
when
he
hath
dress't
for
others
the
most
costly
dishes
.
Believe
it
Brethren
,
God
never
saved
any
man
for
being
a
Preacher
,
nor
because
he
was
an
able
Preacher
:
but
because
he
was
a
justified
,
sanctified
man
,
and
consequently
faithful
in
his
masters
work
.
Take
heed
therefore
to
your selves
first
,
that
you
be
that
which
you
perswade
your
hearers
to
be
,
and
believe
that
which
you
perswade
them
daily
to
believe
:
and
have
heartily
entertained
that
Christ
and
Spirit
which
you
offer
unto
others
.
He
that
bid
you
love
your
neighbours
as
your selves
,
did
imply
that
you
should
love
your selves
&
not
hate
and
destroy
your selves
and
them
.
SECT.
VI.
2.
TAke
heed
to
your selves
,
lest
you
live
in
those
actual
sins
which
you
preach
against
in
others
,
and
lest
you
be
guilty
of
that
which
daily
you
condemn
.
Will
you
make
it
your
work
to
magnifie
God
,
and
when
you
have
done
,
dishonour
him
as
much
as
others
?
Will
you
proclaim
Christs
Governing
Power
,
and
yet
contemn
it
,
and
rebel
your selves
?
Will
you
preach
his
laws
,
and
willfully
break
them
?
If
sin
be
evil
,
why
do
you
live
in
it
?
If
it
be
not
,
why
do
you
disswade
men
from
it
?
If
it
be
dangerous
,
how
dare
you
venture
on
it
?
If
it
be
not
,
why
do
you
tell
men
so
?
If
Gods
threatnings
be
true
,
why
do
you
not
fear
them
?
If
they
be
false
,
why
do
you
trouble
men
needlesly
with
them
,
and
put
them
into
such
frights
without
a
cause
?
Do
you
know
the
Iudgement
of
God
,
that
they
that
commit
such
things
are
worthy
of
death
,
and
yet
will
you
do
them
?
Rom.
1.
32.
Thou
that
teachest
another
,
teachest
thou
not
thy self
?
Thou
that
saiest
a
man
should
not
commit
adultery
,
or
be
drunk
,
or
covetous
,
art
thou
such
thy self
?
Thou
that
makest
thy
boast
of
the
Law
,
through
breaking
the
Law
dishonourest
thou
God
?
Rom.
2.
21
,
21
,
23.
What
,
shall
the
same
tongue
speak
evil
,
that
speaketh
against
evil
?
shall
it
censure
,
and
slander
,
and
secretly
backbite
,
that
cryes
down
these
and
the
like
in
others
?
Take
heed
to
your selves
,
lest
you
should
cry
down
sin
,
and
not
overcome
it
,
lest
while
you
seek
to
bring
it
down
in
others
,
you
bow
to
it
,
and
become
its
slaves
your selves
.
For
of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
in
bondage
,
2
Pet.
2.
19.
To
whom
you
yield
your selves
servants
to
obey
,
his
servants
ye
are
to
whom
ye
obey
,
whether
of
sin
unto
death
,
or
of
obedience
unto
righteousness
.
Rom.
6.
16.
It
is
easier
to
chide
at
sin
,
then
to
overcome
it
.
SECT.
VII
.
3.
TAke
heed
also
to
your selves
,
that
you
be
not
unfit
for
the
great
employments
that
you
have
undertaken
.
He
must
not
be
himself
a
babe
in
knowledge
,
that
will
teach
men
all
those
mysterious
things
that
are
to
be
known
in
order
to
salvation
.
O
What
qualifications
are
necessary
for
that
man
that
hath
such
a
charge
upon
him
as
we
have
!
How
many
difficulties
in
Divinity
to
be
opened
?
Yea
,
about
the
very
fundamentals
that
must
needs
be
known
!
How
many
obscure
Texts
of
Scripture
to
be
expounded
?
How
many
duties
to
be
done
,
wherein
our selves
and
others
may
miscarry
,
if
in
the
matter
,
and
end
,
and
manner
,
and
circumstances
,
they
be
not
well
informed
?
How
many
sins
to
be
avoided
,
which
without
understanding
and
foresight
cannot
be
done
?
What
a
number
of
slye
and
subtile
temptations
must
we
open
to
our
peoples
eyes
,
that
they
may
escape
them
?
How
many
weighty
and
yet
intricate
cases
of
conscience
have
we
almost
daily
to
resolve
?
Can
so
much
work
,
and
such
work
as
this
be
done
by
raw
unqualified
men
?
O
what
strong
holds
have
we
to
batter
,
and
how
many
of
them
?
What
subtile
,
and
diligent
,
and
obstinate
resistance
must
we
expect
at
every
heart
we
deal
with
?
Prejudice
hath
blockt
up
our
way
:
we
can
scarce
procure
a
patient
hearing
.
They
think
ill
of
what
we
say
while
we
are
speaking
it
.
We
cannot
make
a
breach
in
their
groundless
hopes
and
carnal
peace
,
but
they
have
twenty
shifts
and
seeming
reasons
to
make
it
up
again
;
and
twenty
enemies
,
that
are
seeming
friends
,
are
ready
to
help
them
.
We
dispute
not
with
them
upon
equal
terms
:
But
we
have
children
to
reason
with
that
cannot
understand
us
:
we
have
distracted
men
(
in
spirituals
)
to
reason
with
,
that
will
bawl
us
down
with
raging
non-sense
:
We
have
wilful
unreasonable
people
to
deal
with
,
that
when
they
are
silenced
,
they
are
never
the
more
convinc't
:
and
when
they
can
give
you
no
reason
,
they
will
give
you
their
resolution
:
like
the
man
that
Salvian
had
to
deal
with
(
lib.
4.
de
Gubernat
.
p.
133.
)
that
being
resolved
to
devoure
a
poor
mans
means
,
and
being
intreated
by
Salvian
to
forbear
,
told
him
,
He
could
not
grant
his
request
,
for
he
had
made
a
Vow
to
take
it
,
so
that
the
Preacher
audita
religiosissimi
sceleris
ratione
was
fain
to
depart
.
We
dispute
the
case
against
mens
wills
and
sensual
passions
as
much
as
against
their
understandings
;
and
these
have
neither
reason
nor
ears
:
Their
best
Arguments
are
,
I
will
not
believe
you
,
nor
all
the
Preachers
in
the
world
in
such
things
.
I
will
not
change
my
mind
,
or
life
:
I
will
not
leave
my
sins
;
I
will
never
be
so
precise
,
come
on
it
what
will
.
We
have
not
one
,
but
multitudes
of
raging
passions
,
and
contradicting
enemies
to
dispute
against
at
once
,
whenever
we
go
about
the
conversion
of
a
sinner
;
as
if
a
man
were
to
dispute
in
a
Fair
or
tumult
,
or
in
the
midst
of
a
crowd
of
violent
scolds
:
what
equal
dealing
,
and
what
success
were
here
to
be
expected
?
why
such
is
our
work
,
and
yet
a
work
that
must
be
done
.
O
Dear
Brethren
what
men
should
we
be
in
skil
,
resolution
&
unwearied
diligence
,
that
have
all
this
to
do
?
Did
Paul
cry
out
,
who
is
sufficient
for
these
things
?
2
Cor.
2.
16.
and
shall
we
be
proud
or
careless
,
and
lazy
,
as
if
we
were
sufficient
:
As
Peter
saith
to
every
Christian
in
Consideration
of
our
great
approaching
change
,
2
Pet.
3.
11.
What
manner
of
persons
ought
we
to
be
in
all
holy
Conversation
and
Godliness
?
so
may
I
say
to
every
minister
,
seeing
all
these
things
do
lie
upon
our
hands
,
What
manner
of
persons
ought
we
to
be
in
all
holy
Endeavours
and
Resolutions
for
our
work
!
This
is
not
a
burden
for
the
shoulders
of
a
child
.
What
skill
doth
every
part
of
our
work
require
?
and
of
how
much
moment
is
every
part
?
To
preach
a
Sermon
I
think
is
not
the
hardest
part
;
and
yet
what
skill
is
necessary
to
make
plain
the
truth
,
to
convince
the
hearers
;
to
let
in
unresistible
light
into
their
consciences
,
and
to
keep
it
there
,
and
drive
all
home
!
to
scrue
the
truth
into
their
minds
,
and
work
Christ
into
their
affections
;
to
meet
with
every
objection
that
gainsaies
;
and
clearly
to
resolve
it
;
to
drive
sinners
to
a
stand
,
and
make
them
see
that
there
is
no
hope
,
but
they
must
unavoidably
be
converted
or
condemned
:
and
to
do
all
this
so
for
language
and
manner
as
beseems
our
work
,
and
yet
as
is
most
suitable
to
the
capacities
of
the
hearers
,
this
and
a
great
deal
more
that
should
be
done
in
every
Sermon
,
should
sure
be
done
with
a
great
deal
of
holy
skill
.
So
great
a
God
whose
message
we
deliver
,
should
be
honoured
by
our
delivery
of
it
!
It
is
a
lamentable
case
,
that
in
a
message
from
the
God
of
heaven
,
of
everlasting
consequence
to
the
souls
of
men
we
should
behave
our selves
so
weakly
,
so
unhandsomly
,
so
imprudently
,
or
so
sleightly
,
that
the
whole
business
should
miscarry
in
our
hands
,
and
God
be
dishonoured
,
and
his
work
disgraced
,
and
sinners
rather
hardened
then
converted
,
and
all
this
much
through
our
weakness
or
neglect
!
How
many
a
time
have
carnal
hearers
gone
jearing
home
at
the
palpable
and
dishonourable
failings
of
the
Preacher
!
How
many
sleep
under
us
,
because
our
hearts
and
tongues
are
slepy
:
and
we
bring
not
with
us
so
much
skill
and
zeal
as
to
awake
them
!
Moreover
what
skill
is
necessary
to
defend
the
truth
against
gain-sayers
,
and
to
deal
with
disputing
Cavillers
according
to
their
several
modes
and
case
!
And
if
we
fail
through
weakness
,
how
will
they
insult
?
but
that
is
the
smallest
matter
:
but
who
knows
how
many
weak
ones
may
be
perverted
by
the
success
,
to
their
own
undoing
and
the
trouble
of
the
Church
?
What
skill
is
there
necessary
to
deal
in
private
with
one
poor
ignorant
soul
for
their
conversion
(
of
which
more
in
the
end
?
)
O
Brethren
,
do
you
not
shrink
and
tremble
under
the
sense
of
all
this
work
!
Will
a
common
measure
of
holy
skill
and
ability
of
prudence
and
other
qualifications
,
serve
for
such
a
task
as
this
!
I
know
necessity
may
cause
the
Church
to
tolerate
the
weak
:
But
woe
to
us
if
we
tolerate
and
indulge
our
own
weakness
.
Doth
not
reason
and
conscience
tell
you
,
that
if
you
dare
venture
on
so
high
a
work
as
this
,
you
should
spare
no
pains
to
be
fitted
to
perform
it
?
It
is
not
now
and
then
an
idle
snatch
or
taste
of
studies
that
will
serve
to
make
a
sound
Divine
.
I
know
that
laziness
hath
lately
learned
to
pretend
the
lowness
of
all
our
studies
,
and
how
wholly
and
only
the
Spirit
must
qualifie
and
assist
us
to
the
work
:
and
so
,
as
Salvian
saith
in
another
case
(
lib.
4.
p.
134.
)
Authorem
quodammodo
sui
sceleris
deum
faciu●t
:
As
if
God
commanded
us
the
use
of
means
,
and
then
would
warrant
us
to
neglect
them
!
As
if
it
were
h●s
way
to
cause
us
to
thrive
in
a
course
of
idlene●s
;
and
to
bring
us
to
knowledge
by
dreams
when
we
are
asleep
,
or
to
take
us
up
into
heaven
,
and
shew
us
his
counsels
,
while
we
think
of
no
such
matter
,
but
are
routing
in
the
earth
.
O
that
men
should
dare
so
sinfully
by
their
laziness
to
quench
the
Spirit
,
and
then
pretend
the
Spirit
for
the
doing
of
it
.
Quis
unquam
(
saith
he
before
mentioned
)
creder●t
usque
in
loanc
contumeliam
Dei
,
progressuraam
esse
humanae
cupiditatis
(
ignaviae
)
oudaciam
!
ut
id
ipsum
in
quo
Christo
injuriam
facium
,
dicant
se
ob
Christi
homen
esse
facturos
!
O
inestimabile
facinus
&
prodigiosum
!
God
hath
required
of
us
,
that
we
be
not
sloathful
in
business
,
but
fervent
in
spirit
,
serving
the
Lord
,
Rom.
12.
11.
Such
we
must
provoke
our
hearers
to
be
,
and
such
we
must
be
our selves
.
O
therefore
Brethren
lose
no
time
:
study
,
and
pray
,
and
confer
,
and
practise
:
for
by
these
four
waies
your
abilities
must
be
increased
.
Take
heed
to
your selves
lest
you
are
weak
through
your
own
negligence
;
and
least
you
marr
the
work
of
God
by
your
weakness
.
As
the
man
is
,
so
is
his
strength
,
Iudg.
8.
21.
SECT.
VIII
.
4.
MOreover
take
heed
to
your selves
,
lest
your
example
contradict
your
Doctrine
,
and
lest
you
lay
such
stumbling
blocks
before
the
blind
,
as
may
be
the
occasion
of
their
ruine
.
Lest
you
unsay
that
with
your
lives
,
which
you
say
with
your
tongues
;
and
be
the
greatest
hinderers
of
the
success
of
your
own
labours
.
It
much
hindereth
our
work
when
other
men
are
all
the
week
long
contradicting
to
poor
people
in
private
,
that
which
we
have
been
speaking
to
them
from
the
word
of
God
in
publike
because
we
cannot
be
at
hand
to
manifest
their
folly
:
But
it
will
much
more
hinder
,
if
we
contradict
our selves
,
and
if
your
actions
give
your
tongue
the
lye
,
and
if
you
build
up
an
hour
or
two
with
your
mouths
,
and
all
the
week
after
pull
down
with
your
hands
!
This
is
the
way
to
make
men
think
that
the
word
of
God
is
but
an
idle
tale
:
and
to
make
preaching
seem
no
better
then
prating
.
He
that
means
as
he
speaks
,
will
sure
do
as
he
speaks
.
One
proud
surly
Lordly
word
,
one
needless
contention
,
one
covetous
action
may
cut
the
throat
of
many
a
Sermon
,
and
blast
the
fruit
of
all
that
you
have
been
doing
.
Tell
me
Brethren
,
in
the
fear
of
God
:
Do
you
regard
the
success
of
your
labours
,
or
do
you
not
?
Do
you
long
to
see
it
upon
the
souls
of
your
hearers
?
If
you
do
not
,
What
do
you
preach
for
!
What
do
you
study
for
!
and
what
do
you
call
your selves
the
Ministers
of
Christ
for
?
But
if
you
do
,
then
sure
you
cannot
find
in
your
heart
to
mar
your
work
for
a
thing
of
nought
!
What
,
do
you
regard
the
success
of
your
labours
,
and
yet
will
not
part
with
a
little
to
the
poor
,
not
put
up
an
injury
or
a
soul
word
,
nor
stoop
to
the
meanest
,
nor
forbear
your
passionate
or
●ordly
carriage
,
no
not
for
the
winning
of
souls
,
and
attaining
the
end
of
all
your
labours
!
You
much
regard
the
success
indeed
,
that
will
sell
it
at
so
cheap
a
rate
,
or
will
not
do
so
small
a
matter
to
attain
it
!
It
is
a
palpable
errour
in
those
Ministers
that
make
such
a
disproportion
between
their
preaching
and
their
living
,
that
they
will
study
hard
to
preach
exactly
,
and
study
little
or
not
at
all
to
live
exactly
:
All
the
week
long
is
little
enough
to
study
how
to
speak
two
hours
:
and
yet
one
hour
seems
too
much
to
study
how
to
live
all
the
week
.
They
are
loth
to
misplace
a
word
in
their
Sermons
or
to
be
guilty
of
any
notable
infirmity
(
and
I
blame
them
not
,
for
the
matter
is
Holy
and
of
weight
;
)
but
they
make
nothing
of
misplacing
affections
,
words
and
actions
in
the
course
of
their
lives
.
O
how
curiously
have
I
heard
some
men
preach
!
and
how
carelesly
have
I
seen
them
live
!
They
have
been
so
accurate
as
to
the
wordy
part
in
their
own
preparations
,
that
seldom
preaching
seemed
a
vertue
to
them
,
that
their
language
might
be
the
more
polite
,
and
all
the
Rhetorical
jingling
writers
they
could
meet
with
,
were
prest
to
serve
them
for
the
adorning
of
their
stile
,
(
and
gawds
were
oft
their
chiefest
ornaments
.
)
They
were
so
nice
in
hearing
others
,
that
no
man
pleased
them
that
spoke
as
he
thought
,
or
that
drowned
not
affections
,
or
dulled
not
,
or
distempered
not
the
heart
by
the
predominant
strains
of
a
phantastick
wit
.
And
yet
when
it
came
to
matter
of
practice
,
and
they
were
once
out
of
Church
,
how
incurious
were
the
men
,
and
how
little
did
they
regard
what
they
said
or
did
,
so
it
were
not
so
palpably
gross
as
to
dishonour
them
!
They
that
preached
precisely
,
would
not
live
precisely
!
What
difference
between
their
pulpit
speeches
and
their
familiar
discourse
?
They
that
are
most
impatient
of
Barbarisms
,
Solecisms
,
and
Paralogisms
in
a
Sermon
,
can
easily
tolerate
them
in
their
conversations
.
Certainly
Brethren
,
we
have
very
great
cause
to
take
heed
what
we
do
,
as
well
as
what
we
say
:
If
we
will
be
the
servants
of
Christ
indeed
,
we
must
not
be
tongue-servants
only
,
but
must
serve
him
with
our
deeds
,
and
be
doers
of
the
work
,
that
in
our
deed
we
may
be
blessed
,
Iam.
1.
25.
As
our
people
must
be
Doers
of
the
word
,
and
not
hearers
only
;
so
we
must
be
Doers
and
not
speakers
only
,
least
we
be
deceivers
of
our selves
,
Iam.
1.
22.
A
practical
Doctrine
must
be
practically
preached
.
We
must
study
as
hard
how
to
live
well
,
as
how
to
preach
well
.
We
must
think
and
think
again
how
to
compose
our
lives
as
may
most
tend
to
mens
salvation
,
as
well
as
our
Sermons
.
When
you
are
studying
what
to
say
to
them
,
I
know
these
are
your
thoughts
(
or
else
they
are
naught
and
to
no
purpose
)
How
should
I
get
within
them
?
and
what
should
I
say
that
is
likely
most
effectually
to
convince
them
,
and
convert
them
,
and
tend
to
their
salvation
?
And
should
you
not
as
diligently
bethink
your selves
,
How
shall
I
live
,
and
what
shall
I
say
and
do
,
and
how
shall
I
dispose
of
all
that
I
have
,
as
may
most
probably
tend
to
the
saving
of
mens
souls
?
Brethren
,
if
saving
souls
be
your
end
,
you
will
certainly
intend
it
as
well
out
of
the
pulpit
as
in
it
!
If
it
be
your
end
,
you
will
live
for
it
,
and
contribute
all
your
endeavours
to
attain
it
:
And
if
you
do
so
,
you
will
as
well
ask
concerning
the
money
in
your
purse
,
as
the
words
of
your
mouth
,
Which
way
should
I
lay
it
out
for
the
greatest
good
,
especially
to
mens
souls
?
O
that
this
were
your
daily
study
,
how
to
use
your
wealth
,
your
friends
,
and
all
you
have
for
God
,
as
well
as
your
tongues
?
and
then
we
should
see
that
fruit
of
your
labours
that
is
never
else
like
to
be
seen
.
If
you
intend
the
end
of
the
Ministery
in
the
pulpit
only
,
then
it
seems
you
take
your selves
for
Ministers
no
longer
then
you
are
there
.
And
then
I
think
you
are
unworthy
to
be
esteemed
such
at
all
.
SECT.
IX
.
III.
HAving
shewed
you
in
four
particulars
,
How
it
is
that
we
must
Take
heed
to
our selves
,
and
what
is
comprized
in
this
command
;
I
am
next
to
give
you
the
Reasons
of
it
,
which
I
intreate
you
to
take
as
so
many
Motives
to
awaken
you
to
your
duty
,
and
thus
Apply
them
as
we
go
.
Reas.
1.
You
have
a
Heaven
to
win
or
lose
your selves
,
and
souls
that
must
be
happy
or
miserable
for
ever
:
and
therefore
it
concerneth
you
to
begin
at
home
,
and
to
take
heed
to
your selves
as
well
as
unto
others
.
Preaching
well
may
succeed
to
the
salvation
of
others
,
without
the
holiness
of
your
own
hearts
or
lives
;
It
is
possible
at
least
,
though
less
usual
:
but
it
is
impossible
it
should
serve
to
save
your selves
:
[
Many
shall
say
at
that
day
,
Lord
,
have
we
not
prophesied
in
thy
name
?
Mat.
7.
22.
Who
shall
be
answered
with
an
I
never
knew
you
,
depart
from
me
ye
that
work
iniquity
.
v.
23.
O
Sirs
,
how
many
men
have
preached
Christ
,
and
perished
for
want
of
a
saving
interest
in
him
!
How
many
that
are
now
in
hell
,
have
told
their
people
of
the
torments
of
hell
,
and
warned
them
to
avoid
it
!
How
many
have
preached
of
the
wrath
of
God
against
sinners
,
that
are
now
feeling
it
!
O
what
sadder
case
can
there
be
in
the
world
,
then
for
a
man
that
made
it
his
very
trade
and
calling
to
proclaim
salvation
,
and
to
help
others
to
attain
it
,
yet
after
all
to
be
himself
shut
out
!
Alas
that
ever
we
should
have
so
many
books
in
our
libraries
that
tell
us
the
way
to
heaven
,
that
we
should
spend
so
many
years
in
reading
those
books
,
and
studying
the
Doctrine
of
eternal
life
,
and
after
all
this
to
miss
of
it
!
That
ever
we
should
study
and
preach
so
many
Sermons
of
salvation
,
and
yet
fall
short
of
it
!
so
many
Sermons
of
damnation
,
and
yet
fall
into
it
!
And
all
because
we
preached
so
many
Sermons
of
Christ
while
we
neglected
him
:
of
the
Spirit
while
we
resisted
it
;
of
faith
,
while
we
did
not
heartily
believe
;
of
Repentance
and
conversion
,
while
we
continued
in
the
state
of
flesh
and
sin
;
and
of
a
Heavenly
life
,
while
we
remained
carnal
and
earthly
our selves
.
If
we
will
be
Divines
only
in
Tongue
and
Title
,
and
have
not
the
Divine
Image
upon
our
souls
,
nor
give
up
our selves
to
the
Divine
honour
and
will
,
no
wonder
if
we
be
separated
from
the
Divine
presence
,
and
denyed
the
fruition
of
God
for
ever
.
Believe
it
Sirs
,
God
is
no
respecter
of
persons
:
He
saveth
not
men
for
their
coats
or
callings
;
A
holy
calling
will
not
save
●n
unholy
man
.
If
you
stand
at
the
door
of
the
Kingdom
of
Grace
,
to
light
others
in
,
and
will
not
go
in
your selves
;
when
you
are
burnt
to
the
snuff
●ou
will
go
out
with
a
stink
,
and
shall
knock
in
vain
●t
the
gates
of
glory
,
that
would
not
enter
at
the
●oor
of
Grace
.
You
shall
then
find
that
your
lamps
should
have
had
the
oyl
of
grace
as
well
as
of
ministerial
Gifts
;
of
Holiness
as
well
as
of
Doctrine
,
if
you
would
have
had
a
part
in
the
glory
which
you
preached
.
Do
I
need
to
tell
you
that
Preachers
of
the
Gospel
must
be
judged
by
the
Gospel
;
and
stand
at
the
same
bar
,
and
be
sentenced
on
the
same
●erms
,
and
dealt
with
as
severely
as
any
other
men
?
Can
you
think
to
be
saved
then
by
your
Clergy
?
●nd
to
come
off
by
a
legit
ut
Clericus
,
when
there
●
wanting
the
credidit
&
vixit
ut
Christianus
?
Alas
,
it
will
not
be
:
You
know
it
will
not
.
Take
●eed
therefore
to
your selves
for
your
own
sakes
,
seeing
you
have
souls
to
save
or
lose
as
well
as
others
.
SECT.
X.
2.
TAke
heed
to
your selves
;
For
you
have
a
depraved
nature
,
and
sinful
inclinations
as
well
as
others
.
If
innocent
Adam
had
need
of
heed
,
●nd
lost
himself
and
us
for
want
of
it
,
how
much
more
need
have
such
as
we
?
sin
dwelleth
in
us
,
when
we
have
preached
never
so
much
against
it
.
And
one
degree
prepareth
the
heart
to
another
,
and
one
sin
inclineth
the
mind
to
more
;
If
one
theif
be
in
the
house
,
he
will
let
in
the
rest
;
because
they
have
the
same
disposition
and
design
.
A
spark
is
the
beginning
of
a
flame
:
and
a
small
disease
may
bring
a
greater
.
A
man
that
knows
himself
to
be
purblind
,
should
take
heed
to
his
feet
.
Alas
,
even
in
our
hearts
as
well
as
in
our
hearers
,
there
is
an
aversness
to
God
,
a
strangeness
to
him
,
unreasonable
and
almost
unruly
passions
.
In
us
there
is
at
the
best
the
remnants
of
pride
,
unbelief
self
seeking
,
hypocrisie
,
and
all
the
most
hareful
deadly
sins
.
And
doth
it
not
then
concern
us
to
take
heed
?
Is
so
much
of
the
fire
of
hell
yet
unextinguished
,
that
at
first
was
kindled
in
us
?
Are
there
so
many
Traytors
in
our
very
hearts
,
and
is
it
not
time
for
us
to
take
heed
?
You
will
scarce
let
your
little
children
go
themselves
while
they
are
weak
,
without
calling
upon
them
to
take
heed
of
falling
.
And
alas
how
weak
are
those
of
us
that
seem
strongest
?
How
apt
to
stumble
at
a
very
straw
?
How
small
a
matter
will
cast
us
down
,
by
ticing
us
to
folly
,
or
kindling
our
passions
and
inordinate
desires
,
by
perverting
our
Judgements
,
or
abating
our
resolutions
,
and
cooling
our
zeal
,
and
dulling
our
diligence
?
Ministers
are
not
only
sons
of
Adam
,
but
sinners
against
the
Grace
of
Christ
as
well
as
others
,
and
so
have
encreased
their
radical
sin
.
Those
treacherous
hearts
will
one
time
or
other
deceive
you
,
if
you
take
not
heed
.
Those
sins
that
seem
now
to
lie
dead
will
revive
:
Your
pride
,
and
worldliness
,
and
many
a
noysom
vice
will
spring
up
,
that
you
thought
had
been
weeded
out
by
the
roots
.
It
is
most
necessary
therefore
,
that
men
of
such
infirmities
should
take
heed
to
themselves
,
and
be
careful
in
the
dieting
and
usage
of
their
souls
.
SECT.
XI
.
3.
AND
the
rather
also
Take
heed
to
your selves
;
because
such
great
works
as
ours
do
put
men
on
greater
use
and
tryal
of
their
graces
,
and
have
greater
temptations
,
then
many
other
mens
.
Weaker
gifts
and
graces
may
carry
a
man
out
in
a
more
even
and
laudable
course
of
life
,
that
is
not
put
to
so
great
tryals
.
Smaller
strength
may
serve
for
lighter
works
and
burdens
.
But
if
you
will
venture
on
the
great
undertakings
of
the
Ministery
,
if
you
will
lead
on
the
Troops
of
Christ
against
the
face
of
Satan
and
his
followers
;
if
you
will
engage
your selves
against
principalities
and
powers
,
and
spiritual
wickednesses
in
high
places
;
if
you
undertake
to
rescue
captivated
sinners
,
and
to
fetch
men
out
of
the
Devils
paws
:
do
not
think
that
a
heedless
,
careless
Minister
is
fit
for
so
great
a
work
as
this
.
You
must
look
to
come
off
with
greater
shame
,
and
deeper
wounds
of
conscience
,
then
if
you
had
lived
a
common
life
,
if
you
will
think
to
go
through
such
things
as
these
with
a
careless
soul
.
It
is
not
only
the
work
that
calls
for
heed
,
but
the
workman
also
,
that
he
may
be
fit
for
business
of
such
weight
;
we
have
seen
by
experience
,
that
many
men
that
lived
as
private
Christians
,
in
good
reputation
for
parts
and
piety
,
when
they
have
taken
upon
them
either
military
employment
,
or
Magistracy
,
where
the
work
was
above
their
parts
,
and
temptations
did
over-match
their
strength
,
they
have
proved
scandalous
disgraced
men
.
And
we
have
seen
some
private
Christians
of
good
note
,
that
having
thought
too
highly
of
their
parts
,
and
thrust
themselves
into
the
Ministerial
office
,
they
have
been
empty
men
,
and
almost
burdens
to
the
Church
,
and
worse
then
some
that
we
have
endeavoured
to
cast
out
.
They
might
have
done
God
more
service
in
the
station
of
the
higher
rank
of
private
men
,
then
they
do
among
the
lowest
of
the
Ministery
.
If
you
will
venture
into
the
midst
of
the
enemies
,
and
bear
the
burden
and
heat
of
the
day
,
Take
heed
to
your selves
.
SECT.
XII
.
4.
AND
the
rather
also
,
Take
heed
to
your selves
;
because
the
Tempter
will
make
his
first
or
sharpest
onset
upon
you
.
If
you
will
be
the
leaders
against
him
,
he
will
spare
you
no
further
then
God
restraineth
him
.
He
beareth
you
the
greatest
malice
,
that
are
engaged
to
do
him
the
greatest
mischief
.
As
he
hateth
Christ
more
then
any
of
us
,
because
he
is
the
General
of
the
field
,
and
the
Captain
of
our
salvation
,
and
doth
more
then
all
the
world
besides
against
the
Kingdom
of
darkness
;
so
doth
he
hate
the
Leaders
under
him
,
more
then
the
common
souldiers
on
the
like
account
(
in
their
proportion
)
He
knows
what
a
rout
he
may
make
among
the
rest
,
if
the
leaders
fall
before
their
eyes
.
He
hath
long
tryed
that
way
of
fighting
,
neither
against
great
or
small
comparatively
,
but
these
:
and
of
smiting
the
Shepherds
,
that
he
may
scatter
the
Flock
:
And
so
great
hath
been
his
success
this
way
,
that
he
will
follow
it
on
as
far
as
he
is
able
.
Take
heed
therefore
Brethren
,
for
the
enemy
hath
a
special
eye
upon
you
.
You
shall
have
his
most
subtile
insinuations
,
and
incessant
sollicitations
,
and
violent
assaults
.
As
wise
and
learned
as
you
are
,
Take
heed
to
your selves
lest
he
over-wit
you
.
The
Devil
is
a
greater
Scholar
then
you
,
and
a
nimbler
disputant
:
he
can
transform
himself
into
an
Angel
of
light
to
deceive
:
He
will
get
within
you
,
and
trip
up
your
heels
before
you
are
aware
:
He
will
play
the
juglar
with
you
undiscerned
,
and
cheat
you
of
your
faith
or
innocency
,
and
you
shall
not
know
that
you
have
lost
it
;
nay
he
will
make
you
believe
it
is
multiplyed
or
increased
,
when
it
is
lost
.
You
shall
see
neither
hook
nor
line
,
much
less
the
subtile
Angler
himself
,
whole
he
is
offering
you
his
bait
.
And
his
baits
shall
be
so
fitted
to
your
temper
and
disposition
,
that
he
will
be
sure
to
find
advantages
within
you
,
and
make
your
own
principles
and
inclinations
to
betray
you
,
and
when
ever
he
ruineth
you
,
he
will
make
you
the
instruments
of
your
own
ruine
.
O
what
a
conquest
will
he
think
he
hath
got
,
if
he
can
make
a
Minister
lazy
and
unfaithful
;
if
he
can
tempt
a
Minister
into
covetousness
or
scandal
!
He
will
glory
against
the
Church
and
say
,
These
are
your
holy
Preachers
:
you
see
what
their
preciseness
is
,
and
whither
it
will
bring
them
.
He
will
glory
against
Jesus
Christ
himself
,
and
say
,
These
are
thy
Champions
!
I
can
make
thy
chiefest
servants
to
abuse
thee
;
I
can
make
the
Stewards
of
thy
house
unfaithful
.
If
he
did
so
insult
against
God
upon
a
false
surmise
and
tell
him
he
could
make
Iob
to
curse
him
to
his
face
(
Iob
1.
11.
)
What
would
he
do
if
he
should
indeed
prevail
against
us
?
And
at
last
he
will
insult
as
much
over
you
,
that
ever
he
could
draw
you
to
be
false
to
your
great
trust
,
and
to
blemish
your
holy
profession
,
and
to
do
him
so
much
service
that
was
your
enemy
.
O
do
not
so
far
gratifie
Satan
,
do
not
make
him
so
much
sport
:
suffer
him
not
to
use
you
as
the
Philistines
did
Sampson
,
first
to
deprive
you
of
your
strength
,
and
then
to
put
out
your
eyes
,
and
so
to
make
you
the
matter
of
his
triumph
and
derision
.
SECT.
XIII
.
5.
TAke
heed
to
your selves
also
,
because
there
are
many
eyes
upon
you
,
and
therefore
there
will
be
many
observers
of
your
fals
.
You
cannot
miscarry
but
the
world
will
ring
of
it
.
The
Ecclipses
of
the
Sun
by
day
time
are
seldom
without
witnesses
.
If
you
take
your selves
for
the
Lights
of
the
Churches
,
you
may
well
expect
that
mens
eyes
should
be
upon
you
.
If
other
men
may
sin
without
observation
,
so
cannot
you
.
And
you
should
thankfully
consider
,
how
great
a
mercy
this
is
,
That
you
have
so
many
eyes
to
watch
over
you
,
and
so
many
ready
to
tell
you
of
your
faults
,
and
so
have
greater
helps
then
others
,
at
least
for
the
restraining
of
your
sin
.
Though
they
may
do
it
with
a
malicious
mind
,
yet
you
have
the
advantage
by
it
:
God
forbid
that
we
should
prove
so
impudent
,
as
to
do
evil
in
the
publike
view
of
all
,
and
to
sin
wilfully
while
the
world
is
gazing
on
us
!
He
that
is
drunk
,
is
drunk
in
the
night
;
and
he
that
sleepeth
,
doth
sleep
in
the
night
,
1
These
.
5.
7.
What
fornicator
so
impudent
as
to
sin
in
the
open
streets
while
all
look
on
?
Why
consider
that
you
are
still
in
the
open
light
;
Even
the
Light
of
your
own
Doctrine
will
disclose
your
evil
doings
.
While
you
are
as
Lights
set
upon
a
hill
,
look
not
to
lie
hid
,
Mat.
5.
14.
Take
heed
therefore
to
your selves
,
and
do
your
works
as
those
that
remember
that
the
world
looks
on
them
,
and
that
with
the
quick-sighted
eye
of
malice
,
ready
to
make
the
worst
of
all
,
and
to
find
the
smallest
fault
where
it
is
,
and
aggravate
it
where
they
find
it
,
and
divulge
it
and
make
it
advantagious
to
their
designs
;
and
to
make
faults
where
they
cannot
find
them
.
How
cautelously
then
should
we
walk
before
so
many
ill-minded
observers
!
SECT.
XIV
.
6.
TAke
heed
also
to
your selves
;
for
your
sins
have
more
hainous
aggravations
then
other
mens
:
Its
noted
among
King
.
Alphonsus
sayings
,
that
a
great
man
cannot
commit
a
small
sin
;
we
may
much
more
say
,
that
a
learned
man
,
or
a
Teacher
of
others
cannot
commit
a
small
sin
:
or
at
least
,
that
the
sin
is
great
,
as
committed
by
him
,
which
is
smaller
in
another
.
I.
You
are
liker
then
others
to
sin
against
knowledge
,
because
you
have
more
then
they
.
At
least
you
sin
against
more
light
or
means
of
knowledge
.
What
,
do
you
not
know
that
Covetousness
and
Pride
are
sins
?
do
you
not
know
what
it
is
to
be
unfaithful
to
your
trust
,
and
by
negligence
or
self-seeking
to
betray
mens
souls
?
You
know
your
masters
will
,
and
if
you
do
it
not
,
shall
be
beaten
with
many
stripes
.
There
must
needs
therefore
be
the
more
wilfulness
,
by
how
much
there
is
the
more
knowledge
.
If
you
sin
,
it
is
because
you
will
sin
.
2.
Your
sins
have
more
hypocrisie
in
them
then
other
mens
,
by
how
much
the
more
you
have
spoke
against
them
.
O
what
a
hainous
thing
is
it
in
us
,
to
study
how
to
disgrace
sin
to
the
utmost
,
and
make
it
as
odious
to
our
people
as
we
can
,
and
when
we
have
done
,
to
live
in
it
,
and
secretly
cherish
that
which
we
openly
disgrace
?
What
vile
hypocrisie
is
it
,
to
make
it
our
daily
work
to
cry
it
down
,
and
yet
to
keep
it
?
to
call
it
publikely
all
to
naught
,
and
privately
to
make
it
our
bed-fellow
and
companion
?
To
bind
heavy
burdens
for
others
,
and
not
to
touch
them
our selves
with
a
finger
?
What
can
you
say
to
this
in
judgement
?
Did
you
think
as
ill
of
sin
as
you
spoke
?
or
did
you
not
?
If
you
did
not
,
why
would
you
dissemblingly
speak
it
?
If
you
did
,
why
would
you
keep
it
and
commit
it
?
O
bear
not
that
badge
of
a
miserable
Pharisee
,
They
say
but
do
not
,
Mat.
23.
3.
Many
a
minister
of
the
Gospel
will
be
confounded
,
and
not
be
able
to
look
up
,
by
reason
of
this
heavy
charge
of
hypocrisie
.
3.
Moreover
,
your
sins
have
more
perfidiousness
in
them
then
other
mens
.
You
have
more
engaged
your selves
against
them
.
Besides
all
your
common
engagements
as
Christians
,
you
have
many
more
as
Ministers
.
How
oft
have
you
proclaimed
the
evil
and
danger
of
it
,
and
called
sinners
from
it
?
how
oft
have
you
declared
the
terrors
of
the
Lord
?
all
these
did
imply
that
you
renounced
it
your selves
.
Every
Sermon
that
you
preacht
against
it
,
every
private
Exhortation
,
every
Confession
of
it
in
the
Congregation
,
did
lay
an
engagement
upon
you
to
forsake
it
.
Every
child
that
you
have
baptized
,
and
entred
into
the
Covenant
with
Christ
:
and
every
administration
of
the
Supper
of
the
Lord
,
wherein
you
called
men
to
renew
their
Covenant
,
did
import
your
own
renouncing
of
the
flesh
and
the
world
,
and
your
engagement
unto
Christ
.
How
oft
and
how
openly
have
you
born
witness
of
the
odiousness
,
and
damnable
nature
of
sin
?
and
yet
will
you
entertain
it
against
all
these
professions
and
testimonies
of
your
own
?
O
what
treachery
is
it
to
make
such
a
stir
in
the
Pulpit
against
it
,
and
after
all
to
entertain
it
in
the
heart
,
and
give
it
the
room
that
is
due
to
God
,
and
even
prefer
it
before
the
glory
of
the
Saints
?
Many
more
such
aggravations
of
your
sins
might
be
mentioned
:
but
as
we
haste
over
these
,
so
we
must
pass
them
by
through
our
present
haste
.
SECT.
XV.
7.
TAke
heed
to
your selves
;
for
the
honour
of
your
Lord
and
Master
,
and
of
his
holy
Truth
and
waies
,
doth
lie
more
on
you
then
on
other
men
.
As
you
may
do
him
more
service
,
so
also
more
dis-service
then
others
.
The
neerer
men
stand
to
God
the
greater
dishonour
hath
he
by
their
miscarriages
:
and
the
more
will
they
be
imputed
by
foolish
men
,
to
God
himself
.
The
heavy
Judgement
was
threatned
and
executed
on
Eli
and
on
his
house
,
because
they
kicked
at
his
sacrifice
and
offering
:
1
Sam.
2.
29.
For
therefore
was
the
sin
of
the
young
men
great
before
the
Lord
,
for
men
abhorred
the
offering
of
the
Lord
;
vers.
17.
It
was
that
great
aggravation
,
of
causing
the
enemies
of
the
Lord
to
blaspheme
;
which
provoked
God
to
deal
sharplyer
with
David
then
else
he
would
have
done
,
2
Sam.
12.
11
,
12
,
13
,
14.
If
you
are
indeed
Christians
,
the
glory
of
God
is
dearer
to
you
then
your
lives
.
Take
heed
therefore
what
you
do
against
it
,
as
you
would
take
heed
what
you
do
against
your
lives
.
Would
it
not
wound
you
to
the
heart
to
hear
the
name
and
truth
of
God
reproached
for
your
sakes
!
To
see
men
point
to
you
,
and
say
,
There
goes
a
covetous
Priest
,
a
secret
Tipler
,
a
scandalous
man
;
these
are
they
that
Preach
for
strictness
,
when
themselves
can
live
as
loose
as
others
;
they
condemn
us
by
their
Sermons
,
and
condemn
themselves
by
their
lives
:
For
all
their
talk
they
are
as
bad
as
we
.
O
Brethren
,
could
your
hearts
endure
to
hear
men
cast
the
dung
of
your
iniquities
in
the
face
of
the
Holy
God
,
and
in
the
face
of
the
Gospel
,
and
of
all
that
desire
to
fear
the
Lord
?
would
it
not
break
your
hearts
to
think
on
it
,
that
all
the
poor
godly
Christians
about
you
should
suffer
reproach
for
your
mis-doings
?
why
,
if
one
of
you
that
is
a
Leader
of
the
Flock
should
but
once
be
ensnared
in
a
scandalous
crime
,
there
is
scarce
a
man
or
woman
that
seeketh
diligently
after
their
salvation
,
within
the
hearing
of
it
but
besides
the
grief
of
their
hearts
for
your
sin
they
are
likely
to
have
it
cast
in
their
teeth
by
the
ungodly
about
them
,
though
they
never
so
much
detest
it
and
lament
it
.
The
ungodly
husband
will
tell
the
wife
,
and
the
ungodly
parents
will
tell
their
children
,
and
neighbours
and
fellow
servants
will
be
telling
one
another
of
it
,
and
saying
,
These
are
your
godly
Preachers
?
you
may
see
what
comes
of
all
your
stir
;
are
you
any
better
then
others
?
you
are
even
all
alike
.
Such
words
as
these
must
all
the
godly
in
the
Countrey
perhaps
hear
for
your
sakes
.
It
must
be
that
offence
come
;
but
wo
to
that
man
by
whom
it
cometh
,
Mat.
18.
7.
O
Take
heed
brethren
in
the
name
of
God
of
every
word
that
you
speak
,
every
step
you
tread
,
for
you
bear
the
Ark
of
the
Lord
,
you
are
intrusted
with
his
honour
;
and
dare
you
let
it
fall
,
and
cast
it
in
the
dirt
?
If
you
that
know
his
will
,
and
approve
the
things
that
are
more
excellent
,
being
instructed
out
of
the
Law
,
and
being
confident
that
you
your selves
are
Guides
of
the
blind
,
and
lights
to
them
that
are
in
darkness
,
instructers
of
the
foolish
,
teachers
of
babes
,
&c.
If
you
I
say
,
should
live
contrary
to
your
Doctrine
,
and
by
breaking
the
Law
dishonour
God
,
the
name
of
God
would
be
blasphemed
among
the
ignorant
and
ungodly
through
you
,
Rom.
2.
14
,
20
,
21
,
23
,
24.
And
you
are
not
unacquainted
with
that
standing
Decree
of
Heaven
,
1
Sam.
2.
30.
Them
that
honour
me
,
I
will
honour
:
and
they
that
despise
me
,
shall
be
lightly
esteemed
.
Never
did
man
dishonour
God
,
but
it
proved
the
greatest
dishonour
to
himself
.
God
will
find
out
waies
enough
to
wipe
off
all
that
can
be
cast
upon
him
:
but
you
will
not
so
easily
remove
the
shame
and
sorrow
from
your selves
.
SECT.
XVI
.
8.
TAke
heed
to
your selves
;
for
the
souls
of
your
hearers
,
and
the
success
of
all
your
labours
do
very
much
depend
upon
it
.
God
useth
to
fit
men
for
great
works
,
before
he
will
make
them
his
instruments
in
accomplishing
them
.
He
useth
to
exercise
men
in
those
works
that
they
are
most
suited
to
.
If
the
work
of
the
Lord
be
not
soundly
done
upon
your
own
hearts
,
how
can
you
expect
that
he
should
bless
your
labours
for
the
effecting
it
in
others
?
He
may
do
it
if
he
please
,
but
you
have
much
cause
to
doubt
whether
he
will
.
I
shall
here
shew
you
some
particular
Reasons
under
this
last
,
which
may
satisfie
you
,
that
He
that
would
be
a
means
of
saving
others
,
must
take
heed
to
himself
,
and
that
God
doth
more
seldom
prosper
the
labours
of
unsanctified
men
.
Reas.
1.
Can
it
be
expected
that
God
should
bless
that
mans
labours
(
I
still
mean
comparatively
,
as
to
other
Ministers
)
who
worketh
not
for
God
,
but
for
himself
?
why
this
is
the
case
of
every
unsanctified
man
.
None
but
the
upright
do
make
God
their
chief
end
,
and
do
all
or
any
thing
heartily
for
his
honour
:
They
make
the
Ministery
but
a
trade
to
live
by
:
They
choose
it
rather
then
another
calling
,
because
their
parents
did
destinate
them
to
it
,
and
because
it
is
a
pleasant
thing
to
know
,
and
it
is
a
life
wherein
they
have
more
opportunity
to
furnish
their
intellects
with
all
kind
of
science
;
and
because
it
is
not
so
toylsom
to
the
body
,
to
those
that
have
a
will
to
favour
their
flesh
;
and
because
it
is
accompanied
with
some
reverence
and
respect
from
men
,
and
because
they
think
it
a
fine
thing
to
be
Leaders
and
Teachers
,
and
have
others
depend
on
them
,
and
receive
the
Law
at
their
mouth
,
and
because
it
asfordeth
them
a
competent
maintenance
.
For
such
ends
as
these
are
they
ministers
,
and
for
these
do
they
preach
;
and
were
it
not
for
these
,
and
such
as
these
,
they
would
soon
give
over
.
And
can
it
be
expected
that
God
should
much
bless
the
labours
of
such
men
as
these
?
It
is
not
him
they
preach
for
,
but
themselves
,
and
their
own
reputation
or
gain
:
It
is
not
him
but
themselves
that
they
seek
and
serve
,
and
therefore
no
wonder
if
he
leave
them
to
themselves
for
the
success
,
and
if
their
labours
have
no
greater
a
blessing
then
themselves
can
give
them
,
and
the
word
reach
no
further
then
their
own
strength
is
able
to
make
it
reach
.
2.
Can
you
think
that
he
is
likely
to
be
as
successsul
as
others
,
that
dealeth
not
heartily
and
faithfully
in
his
work
,
&
never
soundly
believeth
what
he
saith
,
&
never
is
truly
serious
when
he
seemeth
to
be
most
ligent
?
And
can
you
think
that
any
unsanctified
man
can
be
hearty
and
serious
in
the
ministerial
work
?
It
cannot
be
.
A
kind
of
seriousness
indeed
he
may
have
,
such
as
proceedeth
from
a
common
faith
or
opinion
that
the
word
is
true
,
and
is
actuated
by
a
natural
fervour
,
or
by
selfish
ends
:
But
the
seriousness
and
fidelity
of
a
sound
believer
that
ultimately
intendeth
God
and
mens
salvation
,
this
he
hath
not
.
O
Sirs
,
all
your
preaching
and
perswading
of
others
will
be
but
dreaming
and
trifling
hypocrisie
,
till
the
work
be
throughly
done
upon
your selves
.
How
can
you
set
your selves
day
and
night
to
a
work
that
your
carnal
hearts
are
averse
from
?
How
can
you
call
out
with
serious
fervour
upon
poor
sinners
to
repent
and
come
in
to
God
,
that
never
Repented
or
came
in
your selves
?
How
can
you
heartily
follow
poor
sinners
with
importunate
sollicitations
,
to
take
heed
of
sin
,
and
to
set
themselves
to
a
holy
life
,
that
never
felt
your selves
the
evil
of
sin
,
or
the
worth
of
holiness
?
I
tell
you
,
these
things
are
never
well
known
till
they
are
felt
,
nor
well
felt
till
they
are
possessed
:
And
he
that
seeleth
them
not
himself
,
is
not
so
like
to
speak
feelingly
to
others
,
nor
to
help
others
to
the
feeling
of
them
.
How
can
you
follow
sinners
with
compassion
in
your
hearts
,
and
tears
in
your
eyes
,
and
beseech
them
in
the
name
of
the
Lord
to
stop
their
course
and
return
and
live
,
that
never
had
so
much
compas●ion
on
your
own
souls
as
to
do
this
much
for
your selves
?
What
,
can
you
love
other
men
better
then
your selves
?
and
have
pitty
on
them
that
have
none
upon
your selves
?
Sirs
,
do
you
think
they
will
be
hearty
and
diligent
to
save
men
from
hell
,
that
be
not
heartily
perswaded
that
there
is
a
hell
?
Or
to
bring
men
to
heaven
,
that
do
not
soundly
believe
that
there
is
such
a
thing
?
As
Calvin
saith
on
my
Text
;
Neque
enim
aliorum
salutem
sedulo
unquam
curabit
qui
suam
negligit
.
He
that
hath
not
so
strong
a
belief
of
the
word
of
God
,
and
the
life
to
come
,
as
will
take
off
his
own
heart
from
the
vanities
of
this
world
,
and
set
him
upon
a
resolved
diligence
for
salvation
,
I
cannot
expect
that
he
should
be
faithful
in
seeking
the
salvation
of
other
men
.
Sure
he
that
dare
damn
himself
,
dare
let
others
alone
in
the
way
to
damnation
;
and
he
that
will
sell
his
master
with
Iudas
for
silver
,
will
not
stick
to
make
merchandize
of
the
flock
;
and
he
that
will
let
go
his
hopes
of
heaven
rather
then
he
will
leave
his
worldly
and
fleshly
delights
,
I
think
will
hardly
leave
these
for
the
saving
of
others
.
In
reason
we
may
conceive
,
that
he
will
have
no
pitty
on
others
,
that
is
wilfully
cruel
to
himself
;
and
that
he
is
not
to
be
trusted
with
other
mens
souls
,
that
is
unfaithful
to
his
own
,
and
will
sell
it
to
the
Devil
for
the
short
pleasures
of
sin
.
I
confess
that
man
shall
never
have
my
consent
to
have
the
care
and
charge
of
others
,
and
to
over-see
them
in
order
to
their
salvation
,
that
takes
not
heed
to
himself
,
but
is
careless
of
his
own
(
except
it
were
in
case
of
absolute
Necessity
,
that
no
better
could
be
had
.
)
3.
Do
you
think
that
it
is
a
likely
thing
,
that
he
will
fight
against
Satan
with
all
his
might
,
that
is
a
servant
to
Satan
himself
?
And
will
he
do
any
great
harm
to
the
Kingdom
of
the
Devil
,
that
is
himself
a
member
and
subject
of
that
Kingdom
?
And
will
he
be
true
to
Christ
that
is
in
Covenant
with
his
enemy
,
and
Christ
hath
not
his
heart
?
why
this
is
the
case
of
every
unsanctified
man
,
of
what
cloth
soever
his
coat
be
made
.
They
are
the
servants
of
Satan
,
and
the
subjects
of
his
Kingdom
;
It
is
he
that
ruleth
in
their
hearts
:
And
are
they
like
to
be
true
to
Christ
that
are
ruled
by
the
Devil
?
What
Prince
will
chose
the
friends
and
voluntary
servants
of
his
enemy
to
lead
his
Armies
in
war
against
him
?
This
is
it
that
hath
made
so
many
Preachers
of
the
Gospel
to
be
enemies
to
the
work
of
the
Gospel
which
they
Preach
:
No
wonder
if
such
be
secretly
girding
at
the
Holy
obedience
of
the
faithful
;
and
while
they
take
on
them
to
preach
for
a
holy
life
,
if
they
cast
reproaches
on
them
that
use
it
!
O
how
many
such
Traytors
have
been
in
the
Church
of
Christ
in
all
ages
,
that
have
done
more
against
him
under
his
colours
,
then
they
could
have
done
in
the
open
field
!
That
have
spoken
well
of
Christ
and
Scripture
,
and
godliness
in
the
general
,
and
yet
slily
and
closely
do
what
they
can
to
bring
it
into
disgrace
,
and
make
men
believe
that
those
that
set
themselves
to
seek
God
with
all
their
hearts
,
are
but
a
company
of
hypocrites
,
or
self-conceited
fantastical
fellows
:
And
what
they
cannot
for
shame
speak
that
way
in
the
Pulpit
,
they
will
do
it
in
secret
amongst
their
companions
.
How
many
such
Wolves
have
been
set
over
the
sheep
,
because
they
had
sheeps
cloathing
;
pretending
to
be
Christians
and
as
good
as
others
.
If
there
were
a
Traytor
among
the
twelve
in
Christs
family
,
no
marvel
if
there
be
many
now
.
It
cannot
be
expected
that
a
slave
of
Satan
,
whose
God
is
his
belly
,
and
who
mindeth
earthly
things
,
should
be
any
better
then
an
enemy
to
the
Cross
of
Christ
.
What
though
they
live
civilly
,
and
preach
plausibly
,
and
have
the
out-side
of
an
easie
cheap
Religiousness
?
They
may
be
as
fast
in
the
Devils
snares
by
worldliness
,
pride
,
a
secret
distaste
of
a
diligent
godliness
,
or
by
an
unsound
heart
that
is
not
rooted
in
the
faith
,
nor
unreservedly
devoted
to
God
in
Christ
,
as
any
others
are
by
drunkenness
,
uncleanness
and
such
disgraceful
sins
.
Publicans
and
Harlots
do
sooner
come
to
heaven
then
Pharisees
,
because
they
are
sooner
convinced
of
their
sin
&
misery
.
And
though
many
of
these
men
may
seem
excellent
Preachers
,
and
cry
down
sin
as
loud
as
others
,
yet
is
it
all
but
an
affected
fervency
,
and
too
commonly
but
a
meer
uneffectual
bawling
.
For
he
that
cherisheth
it
in
his
own
heart
,
doth
never
fall
upon
it
in
good
sadness
in
others
.
I
know
that
a
wicked
man
may
be
more
willing
of
anothers
reformation
then
his
own
,
and
may
thence
have
a
kind
of
real
earnestness
in
disswading
them
from
it
;
because
he
can
preach
against
sin
at
easier
rates
then
he
can
forsake
it
,
and
another
mans
reformation
may
stand
with
his
own
enjoyments
of
his
lusts
.
And
therefore
many
a
wicked
Minister
or
Parent
may
be
earnest
with
their
people
or
family
to
amend
,
because
they
lose
not
their
own
sinful
profits
or
pleasures
by
anothers
reformation
,
nor
doth
it
call
them
to
that
self
denyal
as
their
own
doth
.
But
yet
for
all
this
,
there
is
none
of
that
zeal
,
resolution
and
diligence
,
as
is
in
all
that
are
true
to
Christ
.
They
set
not
against
sin
as
the
enemy
of
Christ
,
and
as
that
which
endangereth
their
peoples
souls
.
A
trayterous
Commander
,
that
shooteth
nothing
against
the
enemy
but
powder
,
may
cause
his
Guns
to
make
as
great
a
sound
or
report
,
as
some
that
are
laden
with
bullets
:
but
he
doth
no
hurt
to
the
enemy
by
it
.
So
one
of
these
men
may
speak
as
loud
,
and
mouth
it
with
an
affected
fervency
:
but
he
seldom
doth
any
great
execution
against
sin
and
Satan
.
No
man
can
fight
well
,
but
where
he
hateth
,
or
is
very
angry
:
Much
less
against
them
whom
he
loveth
,
and
loveth
above
all
.
Every
unrenewed
man
is
so
far
from
hating
sin
to
purpose
,
that
it
is
his
dearest
treasure
;
though
not
as
sin
,
yet
the
matter
of
it
is
,
as
it
affordeth
delight
to
his
sensual
desires
.
So
that
you
may
see
,
that
an
unsanctified
man
is
very
unfit
to
be
a
Leader
in
Christs
Army
,
who
loveth
the
enemy
;
and
to
draw
others
to
renounce
the
world
and
the
flesh
,
who
cleaveth
to
them
himself
as
his
chiefest
Good
.
4
And
it
is
not
a
very
likely
thing
that
the
people
will
regard
much
the
Doctrine
of
such
men
,
when
they
see
that
they
do
not
live
as
they
preach
.
They
will
think
that
he
doth
not
mean
as
he
speaks
,
if
he
do
not
as
he
speaks
.
They
will
hardly
believe
a
man
that
seemeth
not
to
believe
himself
.
If
a
man
bid
you
run
for
your
lives
,
because
a
Bear
,
or
an
enemy
is
at
your
backs
,
and
yet
do
not
mend
his
pace
himself
in
the
same
way
,
you
will
be
tempted
to
think
that
he
is
but
in
jest
,
and
there
is
really
no
such
danger
as
he
pretends
.
When
preachers
tell
people
of
a
necessity
of
Holiness
,
and
that
without
it
no
man
shall
see
the
Lord
,
and
yet
remain
unholy
themselves
,
the
people
will
think
that
they
do
but
talk
to
pass
away
the
hour
,
and
because
they
must
say
somewhat
for
their
money
,
and
that
all
these
be
but
words
of
course
.
Long
enough
may
you
lift
up
your
voices
against
sin
,
before
men
will
believe
,
that
there
is
any
such
harm
or
danger
in
it
as
you
talk
of
,
as
long
as
they
see
the
same
man
that
reproacheth
it
,
to
put
it
in
his
bosom
,
and
make
it
his
delight
.
You
rather
tempt
them
to
think
that
there
is
some
special
good
in
it
,
and
that
you
dispraise
it
as
gluttons
do
a
dish
which
they
love
,
that
they
may
have
it
all
to
themselves
.
As
long
as
men
have
eyes
as
well
as
ears
,
they
will
think
they
see
your
meaning
as
well
as
hear
it
;
and
they
are
apter
to
believe
their
sight
then
their
hearing
,
as
being
the
more
perfect
sense
.
All
that
a
Preacher
doth
is
a
kind
of
preaching
;
And
when
you
live
a
covetous
or
a
careless
life
,
you
preach
these
sins
to
your
people
by
your
practice
.
When
you
drink
,
or
game
,
or
prate
away
your
time
in
vain
discourse
,
they
take
it
as
if
you
told
them
,
Neighbours
,
this
is
that
life
that
you
should
all
live
:
you
may
venture
on
this
course
without
any
danger
.
If
you
are
ungodly
,
and
teach
not
your
families
the
fear
of
God
,
nor
contradict
not
the
sins
of
the
company
you
come
into
,
nor
turn
the
stream
of
their
vain
talking
,
nor
deal
with
them
plainly
about
the
matters
of
their
salvation
,
they
will
take
it
as
if
you
preacht
to
them
that
such
things
are
needless
,
and
they
may
boldly
do
so
as
well
as
you
.
Yea
,
and
you
do
worse
then
all
this
,
for
you
teach
them
to
think
ill
of
others
that
are
better
.
How
many
a
faithful
Minister
&
private
man
is
hated
and
reproached
for
the
sake
of
such
as
you
?
What
say
the
people
to
them
?
You
are
so
precise
,
and
tell
us
so
much
of
sin
,
and
danger
,
and
duty
,
and
make
such
a
stir
about
these
matters
;
When
such
or
such
a
Minister
that
is
as
great
a
Scholar
as
you
,
and
as
good
a
Preacher
as
you
,
will
be
merry
and
jest
with
us
,
and
let
us
alone
,
and
never
trouble
themselves
or
us
with
such
discourse
.
These
busie
fellows
can
never
be
quiet
,
but
make
more
ado
then
needs
;
and
love
to
fright
men
with
talk
of
damnation
,
when
(
ober
,
learned
,
peaceable
Divines
can
be
quiet
,
and
live
with
us
like
other
men
.
This
is
the
very
thoughts
and
talk
of
people
,
which
your
negligence
doth
occasion
.
They
will
give
you
leave
to
preach
against
their
sins
as
much
as
you
will
,
and
talk
as
much
for
godliness
in
the
pulpit
,
so
you
will
but
let
them
alone
afterwards
,
and
be
friendly
and
merry
with
them
when
you
have
done
,
and
talk
as
they
do
,
and
live
as
they
,
and
be
indifferent
with
them
in
your
conscience
and
your
conversation
.
For
they
take
the
Pulpit
to
be
but
as
a
stage
;
a
place
where
Preachers
must
shew
themselves
and
play
their
parts
;
where
you
have
liberty
to
say
what
you
list
for
an
hour
:
and
what
you
say
they
much
regard
not
,
if
you
shew
them
not
by
saying
it
personally
to
their
faces
,
that
you
were
in
good
earnest
,
and
indeed
did
mean
them
.
Is
that
man
likely
therefore
to
do
much
good
,
or
fit
to
be
a
Minister
of
Christ
,
that
will
speak
for
him
an
hour
,
and
by
his
life
will
preach
against
him
all
the
week
besides
;
yea
and
give
his
publike
words
the
lye
?
And
if
any
of
the
people
be
wiser
then
to
follow
the
examples
of
such
men
yet
the
loathsomness
of
their
lives
will
make
their
Doctrine
the
less
effectual
.
Though
you
know
the
meat
to
be
good
and
wholsom
yet
it
may
make
a
weak
stomach
rise
against
it
,
if
the
Cook
or
the
servant
that
carryeth
it
have
pocky
,
or
leprous
,
or
dingy-hands
.
Take
heed
therefore
to
your selves
,
if
ever
you
mean
to
do
good
to
others
.
5.
Lastly
,
consider
,
Whether
the
success
of
your
labours
depend
not
on
the
grace
and
blessing
of
the
Lord
;
And
where
hath
he
made
any
promise
of
his
assistance
and
blessing
to
ungodly
men
?
If
he
do
promise
his
Church
blessing
even
by
such
,
yet
doth
he
not
promise
them
any
blessing
.
To
his
faithful
servants
he
hath
promised
that
he
will
be
with
them
,
that
he
will
put
his
Spirit
upon
them
,
and
his
word
into
their
mouthes
,
and
that
Satan
shall
fall
before
them
as
lightening
from
heaven
.
But
where
is
there
any
such
promise
to
the
ungodly
,
that
are
not
the
children
of
the
promise
?
Nay
,
do
not
you
rather
by
your
abuse
of
God
,
provoke
him
to
forsake
and
blast
your
endeavours
?
at
least
,
as
to
your selves
,
though
he
may
bless
them
to
his
chosen
.
For
I
do
not
all
this
while
deny
but
that
God
may
often
do
good
to
his
Church
by
wicked
men
,
but
not
so
ordinarily
nor
eminently
as
by
his
own
.
And
what
I
have
said
of
the
wicked
themselves
,
doth
hold
in
part
of
the
godly
while
they
are
scandalous
and
back-sliding
,
proportionably
according
to
the
measure
of
their
sin
.
So
much
for
the
Reasons
.
CHAP.
II.
SECT.
I.
IV.
HAving
shewed
you
,
What
it
is
to
Take
heed
to
our selves
,
and
Why
it
must
be
done
?
I
am
next
to
shew
you
,
What
it
is
to
Take
heed
to
all
the
Flock
,
and
wherein
it
doth
consist
and
must
be
exercised
.
It
was
first
necessary
to
take
into
Consideration
,
What
we
must
be
,
and
what
we
must
do
for
our
own
souls
,
before
we
come
to
that
which
must
be
done
for
others
:
Ne
quis
aliorum
vulnera
medendo
ad
salutem
,
ipse
per
negligentiam
suae
salutis
intumescat
;
ne
proximos
juvando
,
se
deser●t
;
ne
alios
erigens
,
cadat
,
saith
Gregor.
M.
de
cur
.
past
.
l.
4.
Yea
left
all
his
labours
come
to
nought
,
because
his
heart
and
life
is
nought
that
doth
perform
them
.
Nonnulli
enim
sunt
qui
solerti
curâ
spiritualia
praecepta
prescrutantur
,
sed
quae
intelligendo
penetrant
,
vivendo
conculcant
:
repente
decent
quae
non
opere
,
sed
meditatione
didicerunt
:
&
quod
verbis
praedicant
,
moribus
impugnant
;
unde
fit
ut
cum
pastor
per
abrupta
graditur
,
ad
praecipitium
grex
sequatur
.
Idem
ib.
li.
1.
cap.
2.
When
we
have
led
them
to
the
living
waters
,
if
we
muddy
it
by
our
filthy
lives
,
we
may
lose
our
labour
,
&
yet
they
be
never
the
better
.
Aquam
pedibus
perturbare
,
est
sancta
meditationis
studia
male
vivendo
corrumpere
,
inquit
Idem
.
ibid.
Before
we
speak
of
the
work
it self
,
we
must
begin
with
somewhat
that
is
implyed
and
presupposed
.
And
1.
It
is
here
implyed
,
that
Every
Flock
should
have
their
own
Pastor
(
one
or
more
)
and
every
Pastor
his
own
Flock
.
As
every
Troop
or
Company
in
a
Regiment
of
souldiers
must
have
their
own
Captain
and
other
officers
,
and
every
souldier
know
his
own
Commanders
and
Colours
:
so
is
it
the
will
of
God
,
that
every
Church
have
their
own
Pastors
,
and
that
all
Christs
Disciples
do
know
their
Teachers
that
are
over
them
in
the
Lord
,
1
Thes.
5.
12
,
13.
The
Universal
Church
of
Christ
must
consist
of
particular
Churches
guided
by
their
own
Over-seers
;
and
every
Christian
must
be
a
member
of
one
of
these
Churches
;
except
those
that
upon
Embassages
,
travels
,
or
other
like
cases
of
necessity
,
are
deprived
of
this
advantage
,
Acts
14.
23.
They
ordained
them
Elders
in
every
Church
;
so
Tit.
1.
5.
and
in
many
places
this
is
clear
.
Though
a
Minister
be
an
Officer
in
the
Universal
Church
,
yet
is
he
in
a
special
manner
the
Overseer
of
that
particular
Church
which
is
committed
to
his
charge
:
As
he
that
is
a
Physitian
in
the
Common-wealth
may
yet
be
the
Medicus
vel
Archiater
cujusdam
Civitatis
,
and
be
obliged
to
take
care
of
that
City
,
and
not
so
of
any
other
:
so
that
though
he
may
and
ought
occasionally
to
do
any
good
he
can
else
where
that
may
consist
with
his
fidelity
to
his
special
charge
,
(
when
an
unlicenced
person
may
not
)
yet
is
he
first
obliged
to
that
City
,
and
must
allow
no
help
to
others
that
must
occasion
a
neglect
of
them
,
except
in
great
extraordinary
cases
,
where
the
publike
good
requireth
it
.
So
is
it
betwixt
a
Pastor
and
his
special
Flock
.
When
we
are
Ordained
Ministers
without
a
special
charge
,
we
are
licenced
and
commanded
to
do
our
best
for
all
,
as
we
shall
have
a
call
for
the
particular
exercise
:
but
when
we
have
undertaken
a
particular
charge
,
we
have
restrained
the
exercise
of
our
gifts
and
guidance
so
specially
to
that
,
that
we
may
allow
others
no
more
then
they
can
spare
,
of
our
time
and
help
,
except
where
the
publike
good
requireth
it
,
which
must
be
first
regarded
.
From
this
Relation
of
Pastor
and
Flock
,
arise
all
the
duties
which
mutually
we
owe.
As
we
must
be
true
to
our
trust
,
so
must
our
people
be
faithful
to
us
,
and
obey
the
just
Directions
that
we
give
them
from
the
word
of
God
.
2.
When
we
are
commanded
to
Take
heed
to
all
the
Flock
;
it
is
plainly
implyed
,
that
the
Flocks
must
be
no
greater
regularly
and
ordinarily
then
we
are
capable
of
Over-seeing
or
taking
heed
of
.
That
particular
Churches
should
be
no
greater
,
or
Ministers
no
fewer
,
then
may
consist
with
a
Taking
heed
to
all
.
For
God
will
not
lay
upon
us
natural
impossibilities
:
He
will
not
bind
men
on
so
strict
account
as
we
are
bound
,
to
leap
up
to
the
Moon
,
to
touch
the
Stars
,
to
number
the
sands
of
the
Sea
.
If
it
be
the
Pastoral
work
to
Over-see
and
Take
heed
to
all
the
Flock
,
then
sure
there
must
be
such
a
proportion
of
Pastors
assigned
to
each
Flock
,
or
such
a
number
of
souls
in
the
care
of
each
Pastor
,
as
he
is
able
to
take
such
heed
to
as
is
here
required
.
Will
God
require
of
one
Bishop
to
take
the
charge
of
a
whole
County
,
or
of
so
many
Parishes
or
thousands
of
souls
,
as
he
is
not
able
to
know
or
to
over-see
?
Yea
and
to
take
the
sole
Government
of
them
,
while
the
particular
Teachers
of
them
are
free
from
that
undertaking
?
Will
God
require
the
blood
of
so
many
Parishes
at
one
mans
hands
,
if
he
do
not
that
which
ten
or
twenty
,
or
an
hundred
,
or
three
hundred
men
can
no
more
do
then
I
can
move
a
Mountain
?
Then
wo
to
poor
Prelates
?
This
were
to
impose
on
them
a
natural
or
unavoidable
necessity
of
being
damned
.
Is
it
not
therefore
a
most
doleful
case
that
learned
sober
men
should
plead
for
this
as
a
desirable
priviledge
?
or
draw
such
a
burden
wilfully
on
themselves
?
and
that
they
tremble
not
rather
at
the
thoughts
of
so
great
an
undertaking
?
O
happy
had
it
been
for
the
Church
,
and
happy
for
the
Bishops
themselves
,
if
this
measure
that
is
intimated
by
the
Apstole
here
had
been
still
observed
:
and
the
Diocess
had
been
no
greater
then
the
Elders
or
Bishops
could
Over-see
and
Rule
,
so
that
they
might
have
Taken
heed
to
all
the
Flock
?
Or
that
Pastors
had
been
multiplyed
as
Churches
multiplyed
,
and
the
number
of
Over-seers
proportioned
so
far
to
the
number
of
souls
,
that
they
might
not
have
let
the
work
be
undone
,
while
they
assumed
the
empty
titles
,
and
undertook
impossibilities
!
And
that
they
had
rather
prayed
the
Lord
of
the
harvest
to
send
forth
more
Labourers
,
even
so
many
as
had
been
proportioned
to
the
work
;
and
not
to
have
undertaken
all
themselves
.
I
should
scarce
commend
the
prudence
or
humility
of
that
Labourer
(
let
his
parts
in
all
other
respects
be
never
so
great
)
that
would
not
only
undertake
to
gather
in
all
the
harvest
in
this
County
himself
,
and
that
upon
pain
of
death
yea
of
damnation
,
but
would
also
earnestly
contend
for
this
prerogative
.
Obj.
But
there
are
others
to
Teach
,
though
one
only
have
had
the
Rule
.
Answ
Blessed
be
God
it
was
so
:
and
no
thanks
to
some
of
them
.
But
is
not
Government
of
great
concernment
to
the
good
of
souls
,
as
well
as
Preaching
?
If
not
,
then
what
matter
is
it
for
Church-Governors
?
If
it
be
,
then
they
that
nullifie
it
by
undertaking
impossibilities
,
do
go
about
to
ru●ne
the
Churche
,
and
themselves
.
If
only
preaching
be
necessary
,
let
us
have
none
but
meer
Preachers
:
what
needs
there
then
such
a
stir
about
Government
?
But
if
Discipline
(
in
its
place
)
be
necessary
too
,
what
is
it
but
enmity
to
mens
salvation
to
exclude
it
?
and
it
is
unavoidably
excluded
,
when
it
is
made
to
be
his
work
that
is
naturally
uncapable
of
performing
it
.
He
that
w●ll
command
an
Army
alone
,
may
as
well
say
,
It
shall
be
destroyed
for
want
of
command
:
And
the
School-master
that
will
Over-see
or
Govern
all
the
Schools
in
the
County
alone
,
may
as
well
say
plainly
,
they
shall
be
all
ungoverned
:
And
the
Physitian
that
will
undertake
the
Guidance
of
all
the
sick
people
in
a
whole
Nation
,
or
County
,
when
he
is
not
able
to
visit
or
direct
the
hundreth
man
of
them
,
may
as
well
say
,
Let
them
perish
.
Ob.
But
though
they
cannot
Rule
them
by
themselves
,
they
may
do
it
by
others
.
Answ.
The
nature
of
the
Pastoral
work
is
such
,
as
must
be
done
by
the
Pastor
himself
.
He
may
not
delegate
a
man
that
is
no
Pastor
to
Baptize
or
administer
the
Lords
Supper
,
or
to
be
the
Teacher
of
the
Church
:
No
more
may
he
commit
the
Government
of
it
to
another
.
Otherwise
by
so
doing
he
makes
that
man
the
Bishop
,
if
he
make
him
the
immediate
Ruler
and
Guid
of
the
Church
:
And
if
a
Bishop
may
make
each
Presbyter
a
Bishop
,
so
he
do
but
derive
the
power
from
him
,
then
let
it
no
more
be
held
unlawful
for
them
to
Govern
,
or
to
be
Bishops
.
And
if
a
Prelate
may
do
it
,
it
is
like
Christ
or
his
Apostles
might
and
have
done
it
;
for
as
we
are
to
preach
in
Christs
name
,
and
no
in
any
mans
;
so
it
s
likely
that
we
must
Rule
in
his
name
.
But
of
this
somewhat
more
anon
.
Yet
still
it
must
be
acknowledged
that
in
case
of
necessity
,
where
there
are
not
more
to
be
had
,
one
man
may
under
take
the
charge
of
more
souls
then
he
is
able
well
to
over-see
particularly
.
But
then
he
must
only
undertake
to
do
what
he
can
for
them
,
and
not
to
do
all
that
a
Pastor
ordinarily
ought
to
do
.
And
this
is
the
case
of
some
of
us
that
〈◊〉
greater
Parishes
then
we
are
able
to
take
〈…〉
●eed
to
,
as
their
state
requireth
;
I
must
prote●●
or
my
own
part
,
I
am
so
far
from
their
boldness
in
〈…〉
venture
on
the
sole
Government
of
a
County
,
that
I
would
not
for
all
England
have
undertaken
to
have
been
one
of
the
two
that
should
do
all
the
Padoral
work
that
God
enjoyneth
to
that
one
Parish
where
I
live
,
had
I
not
this
to
satisfie
my
conscience
,
that
through
the
Churches
necessities
more
cannot
be
had
;
and
therefore
I
must
rather
do
what
I
can
,
than
leave
all
undone
because
I
cannot
do
all
.
But
cases
of
unavoidable
necessity
,
are
not
to
be
the
standing
condition
of
the
Church
;
or
at
least
it
is
not
desirable
that
it
should
so
be
.
O
happy
Church
of
Christ
,
were
the
Labourers
but
Able
and
Faithful
,
and
proportioned
in
number
to
the
number
of
souls
;
So
that
the
Pastors
were
so
many
,
or
the
particular
Flocks
or
Churches
so
small
,
that
we
might
be
able
to
Take
heed
to
All
the
Flocks
.
SECT.
II.
HAving
told
you
these
two
things
that
are
here
implyed
.
I
come
next
to
the
duty
it self
that
is
exprest
.
And
this
Taking
heed
to
All
the
Flock
in
general
is
,
A
very
great
care
of
the
whole
and
every
part
,
with
great
watchfulness
and
diligence
in
the
use
of
all
those
holy
actions
and
Ordinances
which
God
hath
required
us
to
use
for
their
salvation
.
More
particularly
,
this
work
is
to
be
considered
:
1.
In
respect
to
the
subject
matter
of
it
.
2.
In
respect
to
the
object
.
3.
In
respect
to
the
work
it self
,
or
the
Actions
which
we
must
do
.
And
4.
In
respect
to
the
End
which
we
must
intend
.
Or
it
is
not
amiss
if
I
begin
first
with
this
last
,
as
being
first
in
our
intention
,
though
last
as
to
the
attainment
.
1.
The
ultimate
end
of
our
Pastoral
over-sight
,
is
that
which
is
the
ultimate
end
of
our
whole
lives
;
Even
the
Pleasing
and
Glorifying
of
God
,
to
which
is
connext
the
Glory
of
the
humane
nature
also
of
Christ
,
and
the
Glorification
of
his
Church
,
and
of
our selves
in
particular
:
And
the
neerer
ends
of
our
office
,
are
,
the
sanctification
,
and
holy
obedience
of
the
people
of
our
charge
,
their
unity
,
order
,
beauty
,
strength
,
preservation
and
increase
;
and
the
right
worshipping
of
God
,
especially
in
the
solemn
Assemblies
.
By
which
it
is
manifest
,
that
before
a
man
is
capable
of
being
a
true
Pastor
of
a
Church
according
to
the
mind
of
Christ
,
he
must
have
so
high
an
estimation
of
these
things
,
that
they
may
be
indeed
his
ends
.
1.
That
man
therefore
that
is
not
himself
taken-up
with
the
predominant
love
of
God
,
and
is
not
himself
devoted
to
him
,
and
doth
not
devote
to
him
all
that
he
hath
and
can
do
;
that
man
that
is
not
addicted
to
the
pleasing
of
God
,
and
maketh
him
not
the
Center
of
all
his
actions
,
and
liveth
not
to
him
as
his
God
and
Happiness
:
That
is
,
that
man
that
is
not
a
sincere
Christian
himself
,
is
utterly
unfit
to
be
a
Pastor
of
a
Church
.
And
if
we
be
not
in
a
case
of
desperate
necessity
,
the
Church
should
not
admit
such
,
so
far
as
they
can
discover
them
.
Though
to
inferiour
common
works
(
as
to
teach
the
Languages
,
and
some
Philosophy
,
to
translate
Scriptures
,
&c.
)
they
may
be
admitted
.
A
man
that
is
not
heartily
devoted
to
God
,
&
addicted
to
his
service
&
honour
,
will
never
set
heartily
about
the
Pastoral
work
:
nor
indeed
can
he
possibly
(
while
he
remaineth
such
)
do
one
part
of
that
work
,
no
nor
of
any
other
,
nor
speak
one
word
in
Christian
sincerity
.
For
no
man
can
be
sincere
in
the
means
,
that
is
not
so
in
his
intentions
of
the
end
.
A
man
must
heartily
Love
God
above
all
,
before
he
can
heartily
serve
him
before
all
.
2.
No
man
is
fit
to
be
a
Minister
of
Christ
that
is
not
of
a
publike
spirit
as
to
the
Church
,
and
delighteth
not
in
its
beauty
,
and
longeth
not
for
its
felicity
:
As
the
good
of
the
Common-wealth
must
be
the
end
of
the
Magistrate
(
his
neerer
end
)
so
must
the
felicity
of
the
Church
be
the
end
of
the
Pastors
of
it
.
So
that
we
must
rejoyce
in
its
welfare
,
and
be
willing
to
spend
and
be
spent
for
its
sake
.
3.
No
man
is
fit
to
be
a
Pastor
of
a
Church
that
doth
not
set
his
heart
on
the
life
to
come
,
and
regard
the
matters
of
everlasting
life
,
above
all
the
matters
of
this
present
life
:
and
that
is
not
sensible
in
some
measure
how
much
the
inestimable
riches
of
glory
are
to
be
preferred
to
the
trifles
of
this
world
.
For
he
will
never
set
his
heart
on
the
work
of
mens
salvation
,
that
doth
not
heartily
believe
and
value
that
salvation
.
4.
He
that
delighteth
not
in
holiness
,
hateth
not
iniquity
,
loveth
not
the
Unity
and
Purity
of
the
Church
,
and
abhorreth
not
discord
and
divisions
,
and
taketh
not
pleasure
in
the
Communion
of
Saints
,
and
the
publike
worship
of
God
with
his
people
,
is
not
fit
to
be
a
Pastor
of
a
Church
.
For
none
of
all
these
can
have
the
true
ends
of
a
Pastor
,
and
therefore
cannot
do
the
works
.
For
of
what
necessity
the
end
is
to
the
Means
,
and
in
Relations
,
is
easily
known
.
SECT.
III.
II.
THE
subject
matter
of
the
Ministerial
work
,
is
in
general
,
spiritual
things
,
or
matters
that
concern
the
Pleasing
of
God
,
and
the
Salvation
of
our
people
.
It
is
not
about
temporal
and
transitory
things
.
It
is
a
vile
usurpation
of
the
Pope
and
his
Prelates
to
assume
the
management
of
the
temporal
sword
,
and
immerse
themselves
in
the
businesses
of
the
world
;
to
exercise
the
violent
coertion
of
the
Magistrate
,
when
they
should
use
only
the
spiritual
weapons
of
Christ
.
Our
business
is
not
to
dispose
of
Common-wealths
,
nor
to
touch
mens
purses
or
persons
by
our
penalties
:
but
it
consisteth
only
in
these
two
things
.
1.
In
revealing
to
men
that
Happiness
,
or
chief
Good
,
which
must
be
their
ultimate
end
.
2.
In
acquainting
them
with
the
right
means
for
the
attainment
of
this
end
,
and
helping
them
to
use
them
,
and
hindring
them
from
the
contrary
.
1.
It
is
the
first
and
great
work
of
the
Ministers
of
Christ
to
acquaint
men
with
that
God
that
made
them
,
and
is
their
Happiness
:
to
open
to
them
the
treasures
of
his
Goodness
,
and
tell
them
of
the
Glory
that
is
in
his
presence
,
which
all
his
chosen
people
shall
enjoy
:
That
so
by
shewing
men
the
Certainty
and
the
Excellency
of
the
promised
felicity
,
and
the
perfect
blessedness
in
the
life
to
come
,
compared
with
the
vanities
of
this
present
life
,
we
may
turn
the
stream
of
their
cogitations
and
affections
;
and
bring
them
to
a
due
contempt
of
this
world
,
and
set
them
on
seeking
the
durable
treasure
.
And
this
is
the
work
that
we
should
lie
at
with
them
night
and
day
:
could
we
once
get
them
right
in
regard
of
the
end
,
and
set
their
hearts
unfeignedly
on
God
,
and
heaven
,
the
chiefest
part
of
the
work
were
done
:
for
all
the
rest
would
undoubtedly
follow
.
And
here
we
must
diligently
disgrace
their
seeming
sensual
felicity
,
and
convince
them
of
the
baseness
of
those
pleasures
which
they
prefer
before
the
delights
of
God
.
2.
Having
shewed
them
the
right
end
,
our
next
work
is
to
acquaint
them
with
the
right
means
of
attaining
it
.
Where
the
wrong
way
must
be
disgraced
,
the
evil
of
all
sin
must
be
manifested
,
and
the
danger
that
it
hath
brought
us
into
,
and
the
hurt
it
hath
already
done
us
,
must
be
discovered
.
Then
have
we
the
great
mysterie
of
Redemption
to
disclose
;
the
Person
,
Natures
,
Incarnation
,
Perfection
,
Life
,
Miracles
,
Sufferings
,
Death
,
Burial
,
Resurrection
,
Ascension
,
Glorification
,
Dominion
,
Intercession
of
the
blessed
Son
of
God
.
As
also
the
tenor
of
his
promises
,
the
conditions
imposed
on
us
,
the
duties
which
he
hath
Commanded
us
,
and
the
Everlasting
Torments
which
he
hath
threatned
to
the
final
Impenitent
neglecters
of
his
grace
.
O
what
a
treasury
of
his
blessings
and
Graces
,
and
the
priviledges
of
his
Saints
have
we
to
unfold
!
What
a
blessed
life
of
Holiness
and
Communion
therein
have
we
to
recommend
to
the
sons
of
men
:
And
yet
how
many
temptations
,
difficulties
and
dangers
to
disclose
,
and
assist
them
against
!
How
many
precious
spiritual
duties
have
we
to
set
them
upon
,
and
excite
them
to
,
and
direct
them
in
!
How
many
objections
of
flesh
and
blood
,
and
cavils
of
vain
men
,
have
we
to
confute
!
How
much
of
their
own
corruptions
and
sinful
inclinations
to
discover
and
root
out
!
We
have
the
depth
of
Gods
bottomless
Love
and
Mercy
,
the
depth
of
the
mysteries
of
his
Designs
and
Works
,
of
Creation
,
Redemption
,
Providence
,
Justification
,
Adoption
,
Sanctification
,
Glorification
;
the
depth
of
Satans
temptations
,
and
the
depth
of
their
own
hearts
,
to
disclose
.
In
a
word
,
we
must
teach
them
,
as
much
as
we
can
of
the
whole
Word
and
Works
of
God
.
O
what
two
volumns
are
there
for
a
Minister
to
Preach
upon
!
how
great
,
how
excellent
,
how
wonderful
and
mysterious
!
All
Christians
are
Disciples
or
Schollars
of
Christ
,
the
Church
is
his
School
;
we
are
his
Ushers
,
the
Bible
is
his
Grammer
:
This
is
it
that
we
must
be
daily
teaching
them
.
The
Papists
would
teach
them
without
book
,
lest
they
should
learn
heresies
from
the
Word
of
truth
;
least
they
learn
falshood
from
the
Book
of
God
,
they
must
learn
only
the
books
or
words
of
their
Priests
.
But
Our
business
is
not
to
teach
them
without
Book
,
but
to
help
them
to
undrstand
this
Book
of
God
.
So
much
for
the
subject
matter
of
our
work
.
SECT.
IV.
III.
THE
Object
of
our
Pastoral
care
is
,
All
the
Flock
:
That
is
,
the
Church
and
every
member
of
it
.
It
is
considered
by
us
,
1.
In
the
whole
body
or
society
.
2.
In
the
parts
or
individual
members
.
1.
Our
first
care
must
be
about
the
whole
.
And
therefore
the
first
duties
to
be
done
are
publike
duties
,
which
are
done
to
the
whole
.
As
our
people
are
bound
to
prefer
publike
duties
before
private
,
so
are
we
much
more
.
But
this
is
so
commonly
confessed
,
that
I
shall
say
no
more
of
it
.
2.
But
that
which
is
less
understood
or
considered
,
is
,
That
All
the
Flock
even
each
individual
member
of
our
charge
must
be
taken
heed
of
and
watched
over
by
us
in
our
Ministery
.
To
which
end
,
it
is
presupposed
necessary
,
that
(
unless
where
absolute
necessity
forbiddeth
it
,
through
the
scarcity
of
Pastors
,
and
greatness
of
the
Flock
)
We
should
know
every
person
that
belongeth
to
our
charge
.
For
how
can
we
take
heed
to
them
,
if
we
do
not
know
them
?
Or
how
can
we
take
that
heed
that
belongeth
to
the
special
charge
that
we
have
undertaken
,
if
we
know
not
who
be
of
our
charge
,
and
who
not
(
though
we
know
the
persons
?
)
Our
obligation
is
not
to
all
neighbour
Churches
,
or
to
all
straglers
,
as
great
as
it
is
to
those
whom
we
are
set
over
.
How
can
we
tell
whom
to
exclude
,
till
we
know
who
are
included
?
Or
how
can
we
refel
the
accusations
of
the
offended
,
that
tell
us
of
the
ungodly
or
defiled
members
of
our
Churches
,
when
we
know
not
who
be
members
,
and
who
not
?
Doubtless
the
bounds
of
our
Parishes
will
not
tell
us
,
as
long
as
Papists
and
some
worse
do
there
inhabit
.
Nor
will
bare
hearing
us
certainly
discover
it
,
as
long
as
those
are
used
to
hear
that
are
members
of
other
Churches
,
or
of
none
at
all
.
Nor
is
meer
participation
of
the
Lords
Supper
a
sure
note
,
while
strangers
may
be
admitted
,
and
many
a
member
accidentally
be
kept
off
.
Though
much
probability
may
be
gathered
by
these
,
or
some
of
these
,
yet
a
fuller
knowledge
of
our
charge
is
necessary
where
it
may
be
had
,
and
that
must
be
the
fittest
expression
of
Consent
,
because
it
is
Consent
that
is
necessary
to
the
Relation
.
All
the
Flock
being
thus
known
,
must
afterward
be
Heeded
.
One
would
think
all
reasonable
men
should
be
satisfied
of
this
,
and
it
should
need
no
further
proof
.
Doth
not
a
careful
Shepherd
look
after
every
individual
Sheep
?
And
a
good
Schoolmaster
look
to
every
individual
Scholler
,
both
for
instruction
and
correction
?
And
a
good
Physitian
look
after
every
particular
Patient
?
And
good
Commanders
look
after
every
individual
souldier
?
Why
then
should
not
the
Teachers
,
the
Pastors
,
the
Physitians
,
the
Guides
of
the
Churches
of
Christ
,
take
heed
to
every
individual
member
of
their
charge
?
Christ
himself
the
great
and
good
Shepherd
,
and
master
of
the
Church
,
that
hath
the
whole
to
look
after
,
doth
yet
take
care
of
every
individual
.
In
the
15.
of
Luke
he
telleth
us
that
he
is
as
the
Shepherd
that
leaveth
the
ninety
and
nine
sheep
in
the
Wilderness
to
seek
after
one
that
was
lost
:
or
as
the
woman
that
lighteth
a
Candle
,
and
sweepeth
the
house
,
and
searcheth
diligently
to
find
the
one
groat
that
was
lost
;
and
having
found
it
,
doth
rejoyce
,
and
call
her
friends
and
neighbours
to
rejoyce
.
And
Christ
telleth
us
,
that
even
in
heaven
there
is
Ioy
over
one
sinner
that
repenteth
.
The
Prophets
are
oft
sent
to
single
men
.
Ezekiel
is
made
a
watch
man
over
individuals
:
and
must
say
to
the
wicked
,
Thou
shalt
surely
dye
,
Ezek.
3.
18
,
19.
and
18
And
Paul
taught
them
publikely
and
from
house
to
house
,
which
was
meant
of
his
teaching
particular
families
;
for
even
the
publike
teaching
was
then
in
houses
;
and
publikely
and
from
house
to
house
,
signifie
not
the
same
thing
.
The
same
Paul
warned
every
man
,
and
taught
every
man
,
in
all
wisdom
,
that
he
might
present
every
man
perfect
in
Christ
Iesus
,
Col.
1.
18.
Christ
expounded
his
publike
parables
,
to
the
twelve
a
part
,
Mark
4.
34.
Every
man
must
seek
the
Law
at
the
mouth
of
the
Priest
,
M●l
.
2
7.
We
must
give
an
account
of
our
watching
for
the
souls
of
all
that
are
bound
to
obey
us
,
Heb.
13.
7.
Many
more
passages
in
Scripture
assure
us
that
it
is
our
duty
to
Take
heed
to
every
individual
person
in
our
Flock
.
And
many
passages
in
the
antient
Councils
do
plainly
tell
us
,
it
was
the
practice
of
those
times
,
till
Churches
began
to
be
crowded
,
and
to
swell
so
big
that
they
could
not
be
guided
as
Churches
should
be
(
when
they
should
rather
have
been
multiplyed
,
as
the
Converts
did
increase
.
)
But
I
will
pass
over
all
these
,
and
mention
only
one
passage
in
Ignatius
or
whoever
it
was
I
matter
not
much
seeing
it
is
but
to
prove
what
was
then
the
custom
of
the
Church
)
ad
Polycarp
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
Let
Assemblies
be
often
gathered
;
seek
after
(
or
enquire
of
)
all
by
name
:
despise
not
servant-men
or
maids
.
You
see
it
was
then
taken
for
a
duty
to
look
after
every
member
of
the
flock
by
name
,
though
it
were
the
meanest
servant-man
or
maid
.
The
Reasons
of
the
necessity
of
this
I
shall
pass
over
now
,
because
some
of
them
will
fall
in
when
we
come
to
the
duty
of
Catechizing
and
personal
instruction
in
the
end
.
Obj.
But
the
Congregation
that
I
am
set
over
is
so
great
that
it
is
not
possible
for
me
to
know
them
all
,
much
less
to
take
heed
of
all
individuals
.
Answ.
1.
Is
it
necessity
or
not
that
hath
cast
you
upon
such
a
charge
?
If
it
be
not
,
you
excuse
one
sin
with
another
:
How
durst
you
undertake
that
which
you
knew
your self
unable
to
perform
,
when
you
were
not
forced
to
it
?
It
seems
then
you
had
some
other
ends
in
your
undertaking
,
and
never
intended
to
make
it
good
,
and
be
faithful
to
your
trust
.
But
if
you
think
that
you
were
necessitated
to
it
,
I
must
ask
you
,
1.
Might
not
you
possibly
have
procured
assistance
for
so
great
a
charge
?
Have
you
done
all
that
you
could
with
your
friends
and
neighbours
to
get
maintenance
for
another
to
help
you
?
2.
Have
you
not
so
much
maintenance
yourself
as
might
serve
your self
and
another
?
What
though
it
will
not
serve
to
maintain
you
in
fulness
?
Is
it
not
more
reason
that
you
should
pinch
your
flesh
and
family
,
then
undertake
a
work
that
you
cannot
do
,
and
neglect
the
souls
of
so
many
men
?
I
know
it
will
seem
hard
to
some
that
I
say
;
But
to
me
it
seems
an
unquestionable
thing
:
That
if
you
have
but
an
hundred
pounds
a
year
,
it
is
your
duty
to
live
upon
part
of
it
,
and
allow
the
rest
to
a
competent
assistant
,
rather
then
the
Flock
that
you
are
over
should
be
neglected
.
If
you
say
,
That
this
is
hard
measure
;
your
wife
and
children
cannot
so
live
.
I
answer
,
1.
Do
not
many
families
in
your
Parish
live
on
less
?
2.
Have
not
many
able
Ministers
in
the
Prelates
daies
been
glad
of
less
,
with
liberty
to
preach
the
Gospel
?
There
are
some
yet
living
(
as
I
have
heard
)
that
have
offered
the
Bishops
to
enter
into
bond
to
preach
for
nothing
,
so
they
might
but
have
had
liberty
to
preach
.
3.
If
still
you
say
,
that
you
cannot
live
so
neerly
as
poor
people
do
,
I
further
ask
;
Can
your
Parishoners
better
endure
damnation
,
then
you
can
endure
want
and
poverty
?
What
,
do
you
call
your selves
Ministers
of
the
Gospel
,
and
yet
are
the
souls
of
men
so
base
in
your
eyes
that
you
had
rather
they
did
eternally
perish
,
then
your selves
and
family
should
live
in
a
low
and
poor
condition
?
Nay
,
should
you
not
rather
beg
your
bread
,
then
put
such
a
thing
as
mens
salvation
upon
a
hazard
,
or
disadvantage
?
Yea
or
hazard
the
damnation
but
of
one
soul
?
O
Sirs
,
it
is
a
miserable
thing
when
men
study
and
talk
of
Heaven
and
Hell
,
and
the
fewness
of
the
saved
,
and
the
difficulty
of
salvation
,
and
be
not
all
this
while
in
good
sadness
!
If
you
were
,
you
could
never
sure
stick
at
such
matters
as
these
,
and
let
your
people
go
to
damnation
,
that
you
might
live
at
higher
rates
in
the
world
?
Remember
this
,
the
next
time
you
are
preaching
to
them
,
that
they
cannot
be
saved
without
knowledge
:
and
hearken
whether
conscience
do
not
conclude
,
It
s
likely
they
might
be
brought
to
knowledge
,
if
they
had
but
diligent
instruction
and
exhortation
privately
man
by
man
;
and
then
were
there
another
minister
to
assist
me
,
this
might
be
done
:
and
then
if
I
would
live
neerly
and
deny
my
flesh
,
I
might
have
an
assistant
:
and
then
it
must
conclude
,
Dare
I
let
my
people
live
in
that
Ignorance
which
I
my self
have
told
them
is
damning
;
rather
then
put
my self
and
family
to
a
little
want
?
And
I
must
further
say
,
that
indeed
this
poverty
is
not
so
sad
&
dangerous
a
business
as
it
is
pretended
to
be
.
So
you
have
but
food
and
rayment
,
must
you
not
therewith
be
content
?
and
what
would
you
have
more
then
that
which
may
enable
you
for
the
work
of
God
?
And
it
is
not
purple
and
fine
linnen
,
and
faring
deliciously
every
day
,
that
you
must
expect
as
that
which
must
content
you
.
A
mans
life
consisteth
not
in
the
abundance
of
the
things
that
he
possesseth
.
So
your
cloathing
be
warm
,
and
your
food
be
wholsom
,
you
may
as
well
be
supported
by
it
to
do
God
service
,
as
if
you
had
the
fullest
satisfaction
to
your
flesh
:
A
patcht
coat
may
be
warm
,
and
bread
and
drink
is
wholsom
food
.
He
that
wanteth
not
these
,
hath
but
a
cold
excuse
to
make
for
hazarding
mens
souls
,
that
he
may
live
on
a
fuller
dyet
in
the
world
.
Obj.
If
this
Doctrine
be
received
,
then
it
will
discourage
men
from
medling
with
great
places
;
and
so
all
Cities
,
Market-Towns
,
and
other
great
Parishes
will
be
left
desolate
.
Answ.
It
will
discourage
none
but
the
carnal
and
self-seeking
,
and
not
those
that
thirst
after
the
winning
of
souls
,
&
are
wholly
devoted
to
the
service
of
God
,
and
have
taken
up
the
Cross
and
follow
Christ
in
self-denyal
.
And
for
others
,
they
are
so
far
from
being
good
Ministers
,
that
they
are
not
his
Disciples
or
true
Christians
.
Christ
would
not
forbear
to
tell
the
world
of
the
absolute
necessity
of
self-deniall
and
resigning
up
all
,
and
bearing
the
Cross
,
and
mortifying
the
flesh
,
for
fear
of
discouraging
men
from
his
service
;
but
contrarily
telleth
them
that
he
will
have
no
other
servants
but
such
,
and
those
that
will
not
come
on
these
terms
,
may
go
their
waies
,
and
take
their
course
,
and
see
who
will
lose
by
it
,
and
whether
he
do
more
want
their
service
,
or
they
want
his
protction
and
favour
.
Obj.
But
I
am
not
bound
to
go
to
a
charge
which
I
cannot
perform
,
and
to
take
a
greater
place
,
when
I
am
fit
but
for
a
less
.
Answ.
1.
If
you
would
undertake
it
but
for
want
of
maintenance
,
then
it
is
not
unfitness
,
but
poverty
that
is
your
discouragement
:
and
that
is
no
sufficient
discouragement
.
2.
We
are
all
bound
to
dispose
of
our selves
to
the
greatest
advantage
of
the
Church
,
and
to
take
that
course
in
which
we
may
do
God
the
greatest
service
;
and
we
know
that
he
hath
more
work
for
us
in
greater
Congregations
then
in
lesser
,
and
that
the
neglect
of
them
would
be
the
greatest
injury
and
danger
to
his
Church
and
interest
:
and
therefore
we
must
not
refuse
,
but
chuse
the
greatest
work
,
though
it
be
accompanied
with
the
greatest
difficulties
and
suffering
.
It
must
be
done
,
and
why
not
by
you
as
well
as
others
?
Obj.
But
no
man
must
undertake
more
then
he
can
do
.
Answ.
I
will
add
the
rest
of
my
enquiries
,
which
will
answer
this
objection
.
3.
Would
the
maintenance
of
the
place
serve
two
others
,
that
have
less
necessity
,
or
smaller
families
then
you
?
If
it
will
,
try
to
get
two
such
as
may
accept
it
in
your
stead
.
4.
If
this
cannot
be
done
,
nor
addition
be
procured
,
and
there
be
really
so
little
that
you
cannot
have
assistance
,
then
these
two
things
must
be
done
.
1.
You
must
take
the
charge
with
limitation
,
with
a
profession
of
your
insufficiency
for
the
whole
work
,
and
your
undertaking
only
so
much
as
you
can
do
;
and
this
you
do
for
the
necessity
of
the
place
that
cannot
otherwise
be
better
supplyed
.
2.
You
must
not
leave
off
the
work
of
personal
Over-sight
,
nor
refuse
to
deal
particularly
with
any
,
because
you
cannot
do
it
with
all
:
But
take
this
course
with
as
many
as
you
are
able
:
and
withall
put
on
godly
neighbours
,
and
specially
parents
and
masters
of
families
to
do
the
more
.
And
thus
doing
what
we
can
,
will
be
accepted
.
And
in
the
mean
time
let
us
importune
the
Rulers
of
the
Common-wealth
,
for
such
a
proportion
of
maintenance
to
great
Congregations
,
that
they
may
have
so
many
Ministers
to
watch
over
them
,
as
may
personally
as
well
as
publiklely
instruct
and
exhort
them
.
It
may
please
God
at
last
to
put
this
into
the
hearts
of
Governors
,
and
to
give
them
a
love
to
the
prosperity
of
his
Church
,
and
a
conscience
of
their
duty
for
the
promoting
of
mens
salvation
.
Some
more
of
these
Objections
we
shall
answer
anon
,
under
the
Uses
.
So
much
for
the
distribution
of
the
work
of
the
Ministery
,
drawn
from
the
Object
materially
Considered
.
We
are
next
to
consider
of
it
in
reference
to
the
several
qualities
of
the
object
.
And
because
we
shall
here
speak
somewhat
of
the
Acts
with
the
Object
,
there
will
be
the
less
afterward
to
be
said
of
them
by
themselves
.
1.
The
first
part
of
our
Ministerial
work
lyeth
in
bringing
unsound
Professors
of
the
faith
to
sincerity
,
that
they
who
before
were
Christians
in
name
and
shew
,
may
be
so
indeed
.
Though
it
belong
not
to
us
as
their
Pastors
,
to
co●●●rt
professed
Infidels
to
the
faith
,
because
they
cannot
be
members
of
the
Church
while
they
are
professed
Infidels
;
yet
doth
it
belong
to
us
as
their
Pastors
,
to
convert
these
seeming
Christians
to
sincerity
,
because
such
seeming
Christians
may
be
visible
members
of
our
Churches
.
And
though
we
be
not
absolutely
certain
that
this
or
that
man
in
particular
is
unsound
,
and
unsanctified
,
yet
as
long
as
we
have
a
certainty
that
many
such
are
usually
in
the
Church
,
and
have
too
great
probability
that
it
is
so
with
several
individuals
whom
we
can
name
,
we
have
therefore
ground
enough
to
deal
with
them
for
their
conversion
.
And
if
we
be
certain
by
their
notorious
Impiety
that
they
are
no
Christians
,
and
so
to
be
ejected
from
the
Communion
of
Christians
;
yea
if
they
were
professed
Infidels
,
yet
may
we
deal
with
them
for
their
conversion
,
though
not
as
Their
Pastors
,
yet
as
Ministers
of
the
Gospel
.
So
that
upon
these
terms
we
may
well
conclude
that
,
The
work
of
conversion
is
the
great
thing
that
we
must
first
drive
at
,
and
labour
with
all
our
might
to
effect
.
Alas
,
the
misery
of
the
unconverted
is
so
great
that
it
calleth
lowdest
to
us
for
our
compassion
.
If
truly
converted
sinner
do
fall
,
it
will
be
but
into
sin
which
will
sure
be
pardoned
,
and
he
is
not
in
that
hazard
of
damnation
by
it
as
others
be
.
Not
(
as
some
unjustly
accuse
us
to
say
)
That
God
hateth
not
their
sins
as
well
as
others
,
or
that
he
will
bring
them
to
heaven
,
let
them
live
never
so
wickedly
:
but
the
spirit
that
is
within
them
will
not
let
them
live
wickedly
,
nor
to
sin
as
the
ungodly
do
;
but
they
hate
sin
habitually
,
when
through
temptation
they
commit
it
actually
;
and
as
they
have
a
General
Repentance
for
all
,
so
have
they
a
particular
Repentance
for
all
that
is
known
;
and
they
usually
know
all
that
s
gross
and
much
more
,
and
they
have
no
iniquity
that
hath
dominion
over
them
.
But
with
the
unconverted
it
is
far
otherwise
.
They
are
in
the
gall
of
bitterness
and
bond
of
iniquity
,
and
have
yet
no
part
nor
fellowship
in
the
pardon
of
their
sins
,
or
the
hopes
of
glory
;
We
have
therefore
a
work
of
greater
necessity
to
do
for
them
,
even
to
open
their
eyes
,
and
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
;
that
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
the
sanctified
by
faith
in
Christ
,
Acts
26.
18.
To
soften
and
open
their
hearts
to
the
entertainment
of
the
truth
,
if
God
peradventure
will
give
them
Repentance
to
the
acknowledging
of
it
,
that
they
may
escape
out
of
the
snare
of
the
Devil
,
who
are
taken
Captive
by
him
at
his
will
,
2
Tim.
2.
25
That
so
they
may
be
converted
,
and
their
sins
may
be
forgiven
them
,
Mark
4.
●●
.
He
that
seeth
one
man
sick
of
a
mortal
disease
,
&
another
only
pained
with
the
tooth-ach
,
will
be
moved
more
to
compassionate
the
former
,
then
the
latter
,
and
will
sure
make
more
haste
to
help
him
,
though
he
were
a
stranger
,
and
the
other
were
a
Son
.
It
is
so
sad
a
case
to
see
men
in
a
state
of
damnation
,
wherein
if
they
should
dye
they
are
remedilesly
lost
▪
that
me
thinks
we
should
not
be
able
to
let
them
alone
,
either
in
publike
or
private
,
whatever
other
work
we
have
to
do
.
I
confess
,
I
am
forced
frequently
to
neglect
that
which
should
tend
to
the
further
encrease
of
knowledge
in
the
godly
,
and
may
be
called
stronger
meat
,
because
of
the
lamentable
necessity
of
the
unconverted
.
Who
is
able
to
talk
of
Controversies
or
nice
unnecessary
points
,
yea
or
truths
of
a
lower
degree
of
necessity
,
how
excellent
soever
,
while
he
seeth
a
company
of
ignorant
,
carnal
,
miserable
sinners
before
his
face
,
that
must
be
chang'd
or
damn'd
?
Me
thinks
I
even
see
them
entring
upon
their
final
woe
!
Me
thinks
I
even
hear
them
crying
out
for
help
,
and
speedyest
help
.
Their
misery
speaks
the
lowder
,
because
they
have
not
hearts
to
seek
or
ask
for
help
themselves
.
Many
a
time
have
I
known
,
that
I
had
some
hearers
of
higher
fancies
,
that
lookt
for
rarities
,
and
were
addicted
to
despise
the
Ministery
,
if
he
told
them
not
somewhat
more
then
ordinary
;
and
yet
I
could
not
find
in
my
heart
to
turn
from
the
observation
of
the
necessities
of
the
impenitent
,
for
the
humouring
of
these
,
nor
to
leave
speaking
to
the
apparently
miserable
for
their
salvation
,
to
speak
to
such
novelists
,
for
the
clawing
of
their
ears
;
no
nor
so
much
as
otherwise
should
be
done
,
to
the
weak
for
their
confirmation
,
and
increase
in
grace
.
Me
thinks
as
Pauls
Spirit
was
stir'd
within
him
,
when
he
saw
the
Athenians
so
addicted
to
Idolatry
,
Acts
17.
16.
so
it
should
cast
us
into
one
of
his
paroxisms
,
to
see
so
many
men
in
great
probabilitie
of
being
everlastingly
undone
;
and
if
by
faith
we
did
indeed
look
upon
them
as
within
a
step
of
hell
,
it
should
more
effectually
untye
our
tongues
,
then
they
tell
us
that
Croesus
danger
did
his
sons
.
He
that
will
let
a
sinner
go
to
hell
for
want
of
speaking
to
him
,
doth
set
less
by
souls
then
the
Redeemer
of
souls
did
,
and
less
by
his
neighbour
then
rational
Charity
will
allow
him
to
do
by
his
greatest
enemy
.
O
therefore
Brethren
,
whomsoever
you
neglect
,
neglect
not
the
most
miserable
!
Whatever
you
pass
over
,
forget
not
poor
souls
that
are
under
the
condemnation
and
curse
of
the
Law
,
and
may
look
every
hour
for
the
infernal
execution
,
if
a
speedy
change
do
not
prevent
it
.
O
call
after
the
impenitent
,
and
ply
this
great
work
of
converting
souls
whatever
else
you
leave
undone
.
2.
The
next
part
of
the
Ministerial
work
,
is
for
the
building
up
of
those
that
are
already
truly
converted
.
And
according
to
the
various
states
of
these
,
the
work
is
various
.
in
general
,
as
the
persons
are
either
such
as
are
young
and
weak
,
or
such
as
are
in
danger
of
growing
worse
,
or
such
as
are
already
declining
,
so
our
work
is
all
reducible
to
these
three
,
Confirmation
and
Progress
,
Preservation
and
Restauration
.
1.
We
have
many
of
our
flock
that
are
young
and
weak
;
though
of
long
standing
,
yet
of
small
proficiency
or
strength
,
Heb.
5.
11
,
12.
And
indeed
it
is
the
most
common
condition
of
the
godly
:
Most
of
them
●●ick
in
weak
and
low
degrees
of
grace
:
And
it
is
no
easie
matter
to
get
them
higher
.
To
bring
them
to
higher
and
stricter
opinions
,
is
very
easie
;
that
is
,
to
bring
them
from
the
truth
into
error
,
on
the
right
hand
as
well
as
on
the
left
:
but
to
encrease
their
knowledge
and
gifts
is
not
easie
;
but
to
encrease
their
graces
is
the
hardest
of
all
.
It
is
a
very
troublesom
thing
to
be
weak
:
It
keepeth
under
dangers
,
it
abateth
consolation
,
and
delight
in
God
,
and
taketh
off
the
sweetness
of
his
waies
,
and
maketh
us
go
to
work
with
too
much
backwardness
,
and
come
off
with
little
peace
or
profit
:
It
maketh
us
less
serviceable
to
God
and
man
,
to
bring
less
honour
to
our
Master
and
profession
,
and
do
less
good
to
all
about
us
.
We
find
small
benefit
by
the
means
we
use
:
we
too
easily
play
with
the
Serpents
baits
,
and
are
insnared
by
his
wiles
.
A
Seducer
will
easily
make
us
shake
,
and
evil
may
be
made
appear
to
us
as
Good
,
truth
as
falshood
,
sin
as
a
duty
;
and
so
on
the
contrary
;
we
are
less
able
to
resist
and
stand
in
an
encounter
;
we
sooner
fall
;
we
hardlier
rise
;
and
are
apter
to
prove
a
scandal
and
reproach
to
our
profession
;
We
less
know
our selves
,
and
are
more
apt
to
be
mistaken
in
our
own
estate
not
observing
corruptions
when
they
have
got
advantage
:
we
are
dshonourable
to
the
Gospel
by
our
very
weakness
,
and
little
useful
to
any
about
us
;
and
in
a
word
,
though
we
live
to
less
profit
to
our selves
or
others
,
yet
are
we
unwilling
and
too
unready
to
dye
.
And
seeing
the
case
of
weakliness
is
comparatively
so
sad
,
how
diligent
should
we
be
to
cherish
and
encrease
their
grace
?
The
strength
of
Christians
is
the
honour
of
the
Church
.
When
men
are
inflamed
with
the
Love
of
God
,
and
live
by
a
lively
working
saith
,
and
set
light
by
the
profits
and
honours
of
the
world
,
and
love
one
another
with
a
pure
heart
fervently
,
and
can
bear
and
heartily
forgive
a
wrong
,
and
suffer
joyfully
for
the
cause
of
Christ
,
and
study
to
do
good
,
and
walk
in
offensively
and
harmlesly
in
the
world
,
as
ready
to
be
servants
of
all
men
for
their
good
,
becoming
all
things
to
all
men
to
win
them
,
and
yet
abstaining
from
the
appearances
of
evil
,
and
seasoning
all
their
actions
with
a
sweet
mixture
of
Prudence
,
Humility
,
Zeal
and
Heavenly
spirituality
;
O
what
an
honour
are
such
to
their
professions
?
What
ornaments
to
the
Church
?
and
how
excellently
serviceable
to
God
and
man
!
Men
would
sooner
believe
that
the
Gospel
is
indeed
a
word
of
truth
and
power
,
if
they
could
see
more
such
effects
of
it
upon
the
hearts
and
lives
of
men
.
The
world
is
better
able
to
read
the
nature
of
Religion
in
a
mans
life
then
in
the
Bible
.
They
that
obey
not
the
word
,
may
be
won
by
the
conversations
of
such
as
these
,
1
Pet.
3.
1.
It
is
therefore
a
necessary
part
of
our
work
,
to
labour
more
in
the
polishing
and
perfecting
of
the
Saints
,
that
they
may
be
strong
in
the
Lord
,
and
fitted
for
their
masters
use
.
2.
Another
sort
of
Converts
that
need
our
special
help
,
are
those
that
labour
under
some
particular
distemper
,
that
keeps
under
their
graces
,
and
maketh
them
temptations
and
troubles
to
others
,
and
a
burden
to
themselves
.
For
alas
too
many
such
there
are
.
Some
that
are
specially
addicted
to
Pride
,
and
some
to
worldliness
,
and
some
to
this
or
that
sensual
desire
,
and
many
to
frowardness
,
and
disturbing
passions
.
It
is
our
duty
to
set
in
for
the
assistance
of
all
these
,
and
partly
by
disswasions
and
clear
discoveries
of
the
odiousness
of
the
sin
,
and
partly
by
suitable
directions
about
the
way
of
remedy
,
to
help
them
to
a
fuller
conquest
of
their
corruptions
.
We
are
leaders
of
Christs
Army
against
the
powers
of
darkness
,
and
must
resist
all
the
works
of
darkness
wherever
we
find
them
,
though
it
be
in
the
children
of
light
.
We
must
be
no
more
tender
of
the
sins
of
the
godly
then
the
ungodly
,
nor
any
more
befriend
them
or
favour
them
.
By
how
much
more
we
love
the
persons
above
others
,
by
so
much
the
more
must
we
express
it
in
the
opposition
of
their
sins
.
And
yet
we
must
look
to
meet
with
some
tender
persons
here
,
especially
when
iniquity
hath
got
any
head
,
and
made
a
party
;
and
many
have
fallen
in
love
with
it
;
They
will
be
as
pettish
and
impatient
of
a
reproof
as
some
worser
men
,
and
interest
piety
it self
into
their
faults
,
and
say
that
a
Minister
that
preacheth
against
them
,
doth
preach
against
the
godly
;
A
most
haynous
crime
!
to
make
God
and
godliness
accessory
to
their
sins
;
When
all
the
world
besides
hath
not
the
thousandth
part
of
that
enmity
and
opposition
against
them
.
But
the
Ministers
of
Christ
must
do
their
duties
,
for
all
mens
peevishness
;
and
must
not
so
far
hate
their
Brother
,
as
to
forbear
the
plain
rebuking
of
him
,
or
suffer
sin
to
lie
upon
his
soul
,
Levit.
19.
17.
Though
it
must
be
done
with
much
prudence
,
yet
done
it
must
be
.
3.
Another
sort
that
our
work
is
about
,
is
Declining
Christians
,
that
are
either
fallen
into
some
scandalous
sin
,
or
else
abate
their
zeal
and
diligence
,
and
shew
us
that
they
have
lost
their
former
Love
!
As
the
case
of
back-sliders
is
very
sad
,
so
our
diligence
must
be
great
for
their
recovery
.
It
s
sad
to
them
to
lose
so
much
of
their
Life
,
and
peace
,
and
serviceableness
to
God
:
and
to
become
so
serviceable
to
Satan
&
his
cause
.
It
is
sad
to
us
to
see
that
al
our
labour
is
come
to
this
,
and
that
when
we
have
taken
so
much
pains
with
men
,
and
bad
so
much
hopes
of
them
,
all
should
be
so
far
frustrate
.
It
is
saddest
of
all
to
think
that
God
should
be
so
abused
by
those
that
he
hath
so
loved
,
and
done
so
much
for
,
and
that
the
enemy
should
get
such
advantage
upon
his
graces
,
and
that
Christ
should
be
so
wounded
in
the
house
of
a
friend
,
and
the
name
of
God
evil
spoken
of
among
the
wicked
through
such
;
and
all
that
fear
God
should
be
reproached
for
their
sakes
.
Besides
that
partial
back-sliding
hath
a
natural
tendency
to
total
Apostacie
,
and
would
effect
it
,
if
special
grace
prevent
it
not
.
The
sadder
the
case
of
such
Christians
is
,
the
more
lieth
upon
us
for
their
effectual
recovery
,
to
restore
those
that
are
but
overtaken
with
a
fault
by
the
Spirit
of
meekness
,
Gal.
6.
12.
and
yet
to
see
that
the
sore
be
throughly
searcht
and
healed
,
and
the
joynt
be
well
set
again
,
what
pain
soever
it
cost
;
and
especially
to
look
to
the
honour
of
the
Gospel
,
and
to
see
that
they
rise
by
such
free
and
full
confessions
and
significations
of
true
Repentance
,
that
some
reparation
be
thereby
made
to
the
Church
,
and
their
holy
profession
,
for
the
wound
of
dishonour
that
they
had
given
it
by
their
sin
.
Much
skill
is
required
to
the
restoring
of
such
a
soul
.
4.
Another
part
of
the
Ministerial
work
is
about
those
that
are
fallen
under
some
great
Temptation
.
Much
of
our
assistance
is
needful
to
our
people
in
such
a
case
.
And
therefore
every
Minister
should
be
a
man
that
hath
much
insight
into
the
Tempters
wiles
.
We
should
know
the
great
variety
of
them
,
and
the
cunning
craft
of
all
Satans
instruments
that
lie
in
wait
to
deceive
,
and
the
methods
and
devices
of
the
grand
deceiver
!
some
of
our
people
lie
under
Temptations
to
Error
and
Heresie
,
especially
the
young
unsettled
,
and
most
self-conceited
:
and
those
that
are
most
conversant
or
familiar
with
Seducers
.
Young
,
raw
ungrounded
Christians
,
are
commonly
of
their
mind
that
have
most
interest
in
their
esteem
,
and
most
opportunity
of
familiar
talk
to
draw
them
into
their
way
.
And
as
they
are
tinder
,
so
deceivers
want
not
the
sparks
of
zeal
,
to
set
them
on
a
flame
.
A
zeal
for
error
and
opinions
of
our
own
,
is
natural
,
and
easily
kindled
and
kept
alive
:
but
it
is
far
otherwise
with
the
spiritual
zeal
for
God
.
O
what
a
deal
of
holy
Prudence
and
Industry
is
necessary
in
a
Pastor
to
preserve
the
flock
from
being
tainted
with
heresies
,
and
falling
into
noxious
conceits
and
practices
,
and
especially
to
keep
them
in
Unity
and
Concord
,
and
hinder
the
rising
or
increase
of
Divisions
.
If
there
be
not
a
notable
conjunction
of
all
accomplishments
,
and
a
skilful
improvement
of
parts
and
interests
,
it
will
hardly
be
done
,
especially
in
such
times
as
ours
,
when
the
sign
is
in
the
head
,
and
the
disease
is
Epidemical
.
If
we
do
not
publikely
maintain
the
credit
of
our
Ministery
,
and
second
it
by
unblamable
exemplary
lives
,
and
privately
meet
with
Seducers
,
and
shame
them
;
if
we
be
not
able
to
manifest
their
folly
,
and
follow
not
close
our
staggering
people
before
they
fall
,
how
quickly
may
we
give
great
advantage
to
the
enemy
,
and
let
in
such
an
inundation
of
sin
and
calamity
,
that
will
not
easily
be
again
cast
out
!
Others
lie
under
a
temptation
to
worldliness
!
and
others
to
gluttony
or
drunkenness
;
and
others
to
iust
;
some
to
one
sin
,
and
some
to
another
.
A
faithful
Pastor
therefore
should
have
his
eye
upon
them
all
,
and
labour
to
be
acquainted
with
their
natural
temperament
,
and
also
with
their
occasions
and
affairs
in
the
world
,
and
the
company
that
they
live
or
converse
with
,
that
so
he
may
know
where
their
temptations
lie
:
and
then
speedily
,
prudently
and
diligently
to
help
them
.
5.
Another
part
of
our
work
is
to
comfort
the
disconsolate
,
and
to
settle
the
Peace
of
our
peoples
souls
,
and
that
on
sure
and
lasting
grounds
.
To
which
end
,
the
quality
of
the
Complainants
,
and
the
course
of
their
lives
had
need
to
be
known
;
for
all
people
must
not
have
the
like
Consolations
that
have
the
like
complaints
.
But
of
this
I
have
spoken
already
elsewhere
,
and
there
is
so
much
said
by
many
,
especially
Mr.
Bolton
in
his
Instructions
for
right
Comforting
,
that
I
shall
say
no
more
.
6.
The
rest
of
our
Ministerial
work
is
upon
those
that
are
yet
strong
:
For
they
also
have
need
of
our
assistance
:
Partly
to
prevent
their
temptations
and
declinings
,
and
preserve
the
grace
they
have
;
partly
to
help
them
for
a
further
progress
and
encrease
;
and
partly
to
direct
them
in
the
improving
of
their
strength
for
the
service
of
Christ
,
and
the
assistance
of
their
brethren
.
As
also
to
encourage
them
,
especially
the
aged
,
the
tempted
,
and
afflicted
to
hold
on
,
and
to
persevere
that
they
may
attain
the
Crown
.
All
these
are
the
objects
of
the
Ministerial
work
,
and
in
respect
to
all
these
we
must
Take
heed
to
all
the
Flock
.
Abundance
more
distributions
of
our
work
,
with
directions
how
to
perform
it
to
rich
and
poor
,
young
and
old
,
&c.
You
may
find
in
Gregor.
M.
de
cura
pastorali
,
worth
the
reading
.
You
may
have
the
Book
by
it self
of
Mr.
Ier.
Stephens
Edition
.
SECT.
V.
IV.
HAving
done
with
our
work
in
respect
of
its
Objects
;
I
am
next
to
speak
of
the
Acts
themselves
.
But
of
this
I
shall
be
very
brief
.
1.
Because
they
are
intimated
before
.
2.
And
because
they
are
so
fully
handled
by
many
.
3.
And
because
I
find
I
have
already
run
into
more
tediousness
then
I
intended
.
1.
One
part
of
our
work
,
and
that
the
most
excellent
,
because
it
tendeth
to
work
on
many
,
is
the
publike
preaching
of
the
word
.
A
work
that
requireth
greater
skill
,
and
especially
greater
life
and
zeal
,
then
any
of
us
bring
to
it
.
It
is
no
small
matter
to
stand
up
in
the
face
of
a
Congregation
,
and
deliver
a
Message
of
salvation
or
damnation
,
as
from
the
living
God
,
in
the
name
of
our
Redeemer
.
It
is
no
easie
matter
to
speak
so
plain
,
that
the
ignorant
may
understand
us
,
and
so
seriously
,
that
the
deadest
hearts
may
feel
us
;
and
so
convincingly
,
that
the
contradicting
Cavilers
may
be
silenced
.
I
know
it
is
a
great
dispute
whether
preaching
be
proper
to
the
Ministers
or
not
?
The
decision
seems
not
very
difficult
.
Preaching
to
a
Congregation
as
their
ordinary
Teacher
,
is
proper
to
a
Minister
in
office
;
And
Preaching
to
the
unbelieving
world
(
Jews
,
Mahometans
or
Pagans
)
as
one
that
hath
given
up
himself
to
that
work
,
and
is
separated
and
set
apart
to
it
,
is
proper
to
a
Minister
in
office
:
But
Preaching
to
a
Church
or
to
Infidels
,
occasionally
,
as
an
act
of
Charity
,
extraordinarily
,
or
upon
special
call
to
that
act
,
may
be
common
to
others
.
The
Governor
of
a
Church
,
when
he
cannot
preach
himself
,
may
in
a
case
of
necessity
appoint
a
private
man
pro
tempore
,
to
do
it
that
is
able
(
as
Mr.
Thorndike
hath
shewed
.
)
But
no
private
man
may
obtrude
without
his
consent
,
who
by
office
is
the
Guide
and
Pastor
of
that
Church
.
And
a
master
of
a
family
may
preach
to
his
own
family
,
and
a
School-master
to
his
Schollars
,
and
any
man
to
those
whom
he
is
obliged
to
teach
;
so
be
it
he
go
not
beyond
his
ability
,
and
do
it
in
a
due
subordination
to
Church-teaching
,
and
not
in
a
way
of
opposition
and
division
.
A
man
that
is
not
of
the
trade
,
may
do
some
one
act
of
a
trades-man
in
a
Corporation
for
his
own
use
,
or
his
family
,
or
friend
;
but
he
may
not
addict
or
separate
himself
to
it
,
or
set
it
up
,
and
make
it
his
profession
,
nor
live
upon
it
,
unless
he
had
been
Apprentice
and
were
free
.
For
though
one
man
of
ten
thousand
may
do
it
of
himself
as
well
as
he
that
hath
served
an
Apprentiship
,
yet
it
is
not
to
be
presumed
that
it
is
ordinarily
so
:
And
the
standing
Rule
must
not
bend
to
rarities
and
extraordinaries
,
lest
it
undo
all
:
For
that
which
is
extraordinary
and
rare
in
such
cases
,
the
Law
doth
look
upon
as
a
non
ens
.
But
the
best
way
to
silence
such
usurping
Teachers
,
is
for
those
to
whom
it
belongeth
,
to
do
it
themselves
so
diligently
,
that
the
people
may
not
have
need
to
go
a
begging
;
and
to
do
it
so
judiciously
,
and
affectingly
,
that
a
plain
difference
may
appear
between
them
and
usurpers
,
and
that
other
mens
works
may
be
shamed
by
theirs
;
and
also
by
the
adding
of
holy
lives
,
and
unwearied
diligence
to
high
abilities
,
to
keep
up
the
reputation
of
their
sacred
office
,
that
neither
Seducers
,
nor
tempted
ones
may
fetch
matter
of
Temptation
from
our
blemishes
,
or
neglects
.
But
I
shall
say
no
more
of
this
duty
.
2.
Another
part
of
our
Pastoral
work
is
to
administer
the
holy
mysteries
,
or
Seals
of
Gods
Covenant
,
Baptism
and
the
Lords
Supper
.
This
also
is
claimed
by
private
usurpers
:
but
I
'le
not
stand
to
discuss
their
claim
.
A
great
fault
it
is
among
our selves
,
that
some
are
so
careless
in
the
manner
,
and
others
do
reform
that
with
a
total
neglect
,
and
others
do
lay
such
a
stress
on
circumstances
,
and
make
them
a
matter
of
so
much
contention
,
even
in
that
ordinance
where
Union
and
Communion
is
so
profest
.
3.
Another
part
of
our
work
is
to
Guide
our
people
,
and
be
as
their
mouth
in
the
publike
prayers
of
the
Church
,
and
the
publike
praises
of
God
:
as
also
to
bless
them
in
the
name
of
the
Lord
.
This
sacerdotal
part
of
the
work
is
not
the
least
,
nor
to
be
so
much
thrust
into
a
corner
as
by
too
many
of
us
it
is
.
A
great
part
of
Gods
service
in
the
Church-Assemblies
,
was
wont
in
all
ages
of
the
Church
till
of
late
,
to
consist
in
Publike
Praises
and
Eucharistical
acts
in
holy
Communion
:
and
the
Lords
Day
was
still
kept
as
a
day
of
Thanksgiving
,
in
the
Hymns
and
Common
rejoycings
of
the
faithful
,
in
special
Commemoration
of
the
work
of
Redemption
,
and
the
happy
condition
of
the
Gospel
Church
.
I
am
as
apprehensive
of
the
necessity
of
Preaching
as
some
others
:
but
yet
me
thinks
,
the
solemn
Praises
of
God
should
take
up
much
more
of
the
Lords
day
then
in
most
places
they
do
.
And
me
thinks
,
they
that
are
for
the
magnifying
of
Gospel
Prviledges
,
and
for
a
life
of
love
and
heavenly
joyes
,
should
be
of
my
mind
in
this
;
and
their
worship
should
be
Evangelical
as
well
as
their
Doctrine
pretendeth
to
be
.
4
Another
part
of
the
Ministerial
work
,
is
,
to
have
a
special
care
and
over-sight
of
each
member
of
the
Flock
.
The
parts
whereof
are
these
that
follow
.
1.
We
must
labour
to
be
acquainted
with
the
state
of
all
our
people
as
fully
as
we
can
;
Both
to
know
the
persons
,
and
their
inclinations
,
and
conversations
,
to
know
what
are
the
sins
that
they
are
most
in
danger
of
,
and
what
duties
they
neglect
for
the
matter
or
manner
,
and
what
temptations
they
are
most
liable
to
.
For
if
we
know
not
the
temperament
or
disease
,
we
are
like
to
prove
but
unsuccessful
Physitians
.
2.
We
must
use
all
the
means
we
can
to
instruct
the
ignorant
in
the
matters
of
their
salvation
;
by
our
own
most
plain
familiar
words
;
by
giving
or
lending
,
or
otherwise
helping
them
to
books
that
are
fit
for
them
:
by
perswading
them
to
learn
Catechisms
;
and
those
that
cannot
read
,
to
get
help
of
their
neighbours
;
and
to
perswade
their
neighbours
,
to
afford
them
help
,
who
have
best
opportunities
thereto
.
3.
We
must
be
ready
to
give
advice
to
those
that
come
to
us
with
cases
of
conscience
,
especially
the
great
case
which
the
Jews
put
to
Peter
,
and
the
Jaylor
to
Paul
and
Silas
,
Acts
16.
What
must
we
do
to
be
saved
?
A
Minister
is
not
only
for
Publike
Preaching
,
but
to
be
a
known
Counsellor
for
their
souls
,
as
the
Lawyer
is
for
their
estates
,
and
the
Physitian
for
their
bodies
:
so
that
each
man
that
is
in
doubts
and
straits
,
should
bring
his
case
to
him
and
desire
Resolution
.
Not
that
a
Minister
should
be
troubled
with
every
small
matter
,
which
judicious
neighbours
can
give
them
advice
in
as
well
as
he
,
no
more
then
a
Lawyer
or
Physitian
should
be
troubled
for
every
trifle
or
familiar
case
,
where
others
can
tell
them
as
much
as
they
:
but
as
when
their
estate
or
life
is
in
danger
they
will
go
to
these
,
so
when
their
souls
are
in
danger
they
should
go
to
Ministers
:
As
Nicodemus
came
to
Christ
and
as
was
usual
with
the
people
to
go
to
the
Priest
,
whose
lips
must
preserve
knowledge
,
and
at
whose
mouth
they
must
ask
the
Law
,
because
he
is
the
Messenger
of
the
Lord
of
hosts
.
And
because
the
people
are
grown
unacquainted
with
the
office
of
the
Ministery
,
and
their
own
necessity
and
duty
herein
,
it
belongeth
to
us
to
acquaint
them
herewith
,
and
to
press
them
publikely
to
come
to
us
for
advice
in
such
cases
of
great
concernment
to
their
souls
.
We
must
not
only
be
willing
of
the
trouble
,
but
draw
it
upon
our selves
by
inviting
them
hereto
.
What
abundance
of
good
might
we
do
,
could
we
but
bring
our
people
to
this
?
And
doubtless
much
might
be
done
in
it
,
if
we
did
our
duties
.
How
few
have
I
ever
heard
that
heartily
prest
their
people
to
their
duty
in
this
?
A
sad
case
;
that
peoples
souls
should
be
so
injured
and
hazarded
,
by
the
total
neglect
of
so
great
a
duty
,
and
Ministers
scarce
ever
tell
them
of
it
,
and
awaken
them
to
it
!
were
they
but
duly
sensible
of
the
need
and
weight
of
this
,
you
should
have
them
more
frequently
knocking
at
your
doors
,
and
open
their
cases
to
you
,
and
making
their
sad
complaints
,
and
begging
your
advice
.
I
beseech
you
put
them
more
on
this
for
the
future
,
and
perform
it
carefully
when
they
seek
your
help
.
To
this
end
it
s
very
necessary
that
we
be
acquainted
with
Practical
Cases
,
and
specially
that
we
be
acquainted
with
the
nature
of
true
Grace
,
and
able
to
assist
them
in
trying
their
states
,
and
resolve
the
main
question
that
concerns
their
everlasting
life
or
death
.
One
word
of
seasonable
prudent
advice
given
by
a
Minister
to
persons
in
necessity
,
hath
done
that
good
that
many
Sermons
would
not
have
done
.
4.
We
must
also
have
a
special
eye
upon
families
,
to
see
that
they
be
well
ordered
,
and
the
duties
of
each
relation
performed
.
The
life
of
Religion
,
and
the
welfare
and
glory
of
Church
and
State
,
dependeth
much
on
family
Government
and
duty
.
If
we
suffer
the
neglect
of
this
,
we
undo
all
.
What
are
we
like
to
do
our selves
to
the
Reforming
of
a
Congregation
,
if
all
the
work
be
cast
on
us
alone
,
and
Masters
of
families
will
let
fall
that
necessary
duty
of
their
own
,
by
which
they
are
bound
to
help
us
!
If
any
good
be
begun
by
the
Ministery
in
any
soul
in
a
family
,
a
careless
,
prayerless
,
worldly
family
is
like
to
stiffle
it
,
or
very
much
hinder
it
.
Whereas
if
you
could
but
get
the
Rulers
of
families
to
do
their
part
,
and
take
up
the
work
where
you
left
it
,
and
help
it
on
,
what
abundance
of
good
might
be
done
by
it
?
(
as
I
have
elsewhere
shewed
more
at
large
)
I
beseech
you
therefore
do
all
that
you
can
to
promote
this
business
,
as
ever
you
desire
the
true
Reformation
and
welfare
of
your
Parishes
.
To
which
end
let
these
things
following
be
performed
.
1.
Get
certain
information
how
each
family
is
ordered
,
and
how
God
is
worshippped
in
them
:
that
you
may
know
how
to
proceed
in
your
carefulness
for
their
further
good
.
2.
Go
now
and
then
among
them
,
when
they
are
like
to
be
most
at
leisure
,
and
ask
the
master
of
the
family
,
Whether
he
pray
with
them
,
or
read
the
Scripture
,
or
what
he
doth
?
And
labour
to
convince
the
neglecters
of
their
sin
.
And
if
you
can
have
opportunity
,
pray
with
them
,
before
you
go
,
and
give
them
an
example
,
What
you
would
have
them
do
,
and
how
.
And
get
a
promise
of
them
that
they
will
be
more
conscionable
therein
for
the
future
.
3.
If
you
find
any
unable
to
pray
in
tolerable
expressions
,
through
ignorance
and
disuse
,
perswade
them
to
study
their
own
wants
,
and
get
their
hearts
affected
with
them
,
and
so
go
oft
to
those
neighbours
who
use
to
pray
,
that
they
may
learn
:
and
in
the
mean
time
perswade
them
to
use
a
form
of
prayer
rather
then
none
.
Only
tell
them
that
it
is
their
sin
and
shame
that
they
have
lived
so
negligently
,
as
to
be
now
so
unacquainted
with
their
own
necessities
,
as
not
to
know
how
to
speak
to
God
in
prayer
;
when
every
beggar
can
find
words
to
ask
an
alms
;
and
therefore
tell
them
that
this
form
i●
but
for
necessity
,
as
a
crutch
to
a
Cripple
,
while
they
cannot
do
as
well
without
it
;
but
they
must
not
resolve
to
take
up
there
,
but
to
learn
to
do
better
as
soon
as
they
can
,
seeing
prayer
should
come
from
the
feeling
of
the
heart
,
and
be
varied
both
according
to
our
necessities
and
observations
.
Yet
is
it
necessary
to
most
unaccustomed
ill-bred
people
,
that
have
not
been
brought
up
where
prayer
hath
been
used
,
that
they
begin
at
first
with
the
use
of
a
form
,
because
they
will
else
be
able
to
do
nothing
at
all
,
and
in
sense
of
their
disability
will
wholly
neglect
the
duty
,
though
they
desire
to
perform
it
.
For
many
disused
persons
can
mutter
out
some
honest
requests
in
secret
,
that
be
not
able
before
others
to
speak
tolerable
sense
.
And
I
will
not
be
one
of
them
that
had
rather
the
duty
were
wholly
neglected
,
or
else
prophaned
and
made
contemptible
,
then
encourage
them
to
the
use
of
a
form
,
either
recited
by
memory
,
or
read
.
4.
See
that
they
have
some
profitable
moving
book
(
besides
the
Bible
)
in
each
family
:
If
they
have
not
,
perswade
them
to
buy
some
of
small
price
,
and
great
use
;
such
as
Mr.
Whateleys
New
Birth
,
and
Dod
on
the
Commandments
;
or
some
smaller
moving
Sermons
;
If
they
be
not
able
to
buy
them
,
give
them
some
if
you
can
:
if
you
cannot
,
get
some
Gentlemen
or
other
rich
persons
that
are
willing
to
good
works
,
to
do
it
.
And
engage
them
to
read
on
it
at
nights
when
they
have
leisure
,
and
especially
on
the
Lords
day
.
5.
By
all
means
perswade
them
to
procure
all
their
children
to
learn
to
read
English
.
6
Direct
them
how
to
spend
the
Lords
day
:
how
to
dispatch
their
worldly
businesses
so
as
to
prevent
encombrances
and
distractions
;
and
when
they
have
been
at
the
Assemblie
,
how
to
spend
the
time
in
their
families
:
The
life
of
Religion
lieth
much
on
this
,
because
poor
people
have
no
other
free
considerable
time
:
and
therefore
if
they
lose
this
they
lose
all
,
and
will
remain
ignorant
and
brutish
.
Specially
perswade
them
to
these
two
things
.
1.
If
they
cannot
repeate
the
Sermon
,
or
otherwise
spend
the
time
profitably
at
home
,
that
they
take
their
family
with
them
,
and
go
to
some
godly
neighbour
that
spends
i●
better
,
that
by
joyning
with
them
,
they
may
have
the
better
help
.
2.
That
the
Master
of
the
family
will
every
Lords
day
at
night
cause
all
his
family
to
repeat
the
Catechism
to
him
,
and
give
him
some
account
of
what
they
have
learn't
in
publike
that
day
.
7.
If
there
be
any
in
the
family
that
are
known
to
be
unruly
,
give
the
Ruler
a
special
charge
concerning
them
,
and
make
them
understand
what
a
sin
it
is
to
connive
at
them
and
tolerate
them
.
Neglect
not
therefore
this
necessary
part
of
your
work
:
Get
masters
of
families
to
their
duties
,
and
they
will
spare
you
a
great
deal
of
labour
with
the
rest
,
or
further
much
the
success
of
your
labours
.
If
a
Captain
can
get
his
Lieutenant
,
Cornet
,
and
other
inferiour
officers
to
do
their
duties
,
he
may
rule
the
Souldiers
with
less
trouble
,
then
if
all
should
lie
upon
his
own
hands
alone
.
You
are
like
to
see
no
general
Reformation
,
till
you
procure
family
Reformation
.
Some
little
obscure
Religion
there
may
be
in
here
and
there
one
;
but
while
it
sticks
in
single
persons
,
and
is
not
promoted
by
these
societies
,
it
doth
not
prosper
,
nor
promise
much
for
future
increase
.
5.
Another
part
of
the
work
of
our
private
Over-sight
consisteth
in
a
vigilant
opposing
of
Seducers
,
and
seeking
to
prevent
the
Infection
of
our
Flock
,
and
speedy
reclaiming
those
that
begin
to
itch
after
strange
Teachers
,
and
turn
into
crooked
paths
.
When
we
hear
of
any
one
that
lies
under
the
influence
of
their
temptations
,
or
that
is
already
deceived
by
them
,
we
must
speedily
with
all
our
skill
and
diligence
make
out
for
their
relief
.
The
means
I
shall
shew
in
the
Directions
in
the
end
.
6.
Another
part
of
this
oversight
lieth
in
the
due
encouragement
of
those
that
are
humble
,
upright
,
obedient
Christians
,
and
profit
by
our
teaching
,
and
are
an
honour
to
their
Profession
:
We
must
in
the
eyes
of
all
the
Flock
,
put
some
difference
between
them
and
the
rest
by
our
Praises
,
and
more
special
samiliarity
,
and
other
testimonies
of
our
approbation
and
rejoycing
over
them
;
that
so
we
may
both
encourage
them
,
and
incite
others
to
imitate
them
.
Gods
graces
are
amiable
and
honourable
in
all
;
even
in
the
poorest
of
the
Flock
,
as
well
as
in
the
Pastors
:
and
the
smallest
degrees
must
be
cherrished
and
encouraged
,
but
the
highest
more
openly
honoured
and
propounded
to
imitation
.
They
that
have
slighted
or
vilified
the
most
gracious
,
because
they
were
of
the
Laity
,
while
they
claimed
to
themselves
the
honour
of
their
Clergy
,
though
adorned
with
little
or
none
of
that
grace
,
as
they
shewed
themselves
to
be
Proud
and
Carnal
,
so
did
they
take
the
next
way
to
debase
themselves
by
self-exaltation
,
&
to
bring
the
office
it self
into
contempt
.
For
if
there
be
no
honour
due
to
the
Real
sanctity
of
a
Christian
,
much
less
to
the
relative
sanctity
of
a
Pastor
:
and
he
that
vilifieth
the
Person
,
cannot
well
plead
for
the
honouring
of
Robes
and
empty
Titles
:
Nor
can
he
expect
that
his
people
should
give
him
the
honour
of
a
Pastor
,
if
he
will
not
give
them
the
love
and
honour
that
is
due
to
Christians
and
members
of
Christ
.
As
the
Orator
said
to
Domitius
,
Cur
ego
te
habeam
ut
principem
,
cum
tu
me
non
habeas
ut
Senatorem
.
It
was
an
unchristian
course
therefore
,
which
our
late
Prelates
and
their
Agents
took
,
who
discountenanced
none
so
much
as
the
most
godly
,
whom
they
should
have
rejoyced
in
,
and
encouraged
;
and
made
them
not
only
the
common
scorn
,
but
also
the
objects
of
their
persecuting
rage
,
as
if
they
had
fed
their
Flock
for
the
Butcher
,
and
called
them
out
for
suffering
as
they
came
to
any
maturity
.
This
vilifying
and
persecuting
the
most
diligent
of
the
Flock
,
was
neither
the
note
of
Christian
Shepherds
,
nor
the
way
to
be
so
esteemed
.
As
Hierom
saith
,
Quid
de
Episcopis
,
qui
verberibus
timeri
volunt
,
canones
dicant
,
bene
fraternitas
vestra
novit
.
Pastores
enim
facti
sumus
,
non
percussores
.
Egregius
praedicator
dixit
,
Argue
,
obsecra
,
increpa
,
in
omni
patientiâ
&
doctrina
:
Nova
vero
atque
inaudita
est
illa
praedicatio
,
qu●
verberibus
exi●
it
sidem
.
Much
more
might
he
have
said
,
quae
verberibus
castigat
pie●atem
.
7.
Another
part
of
our
Over-sight
lieth
in
visiting
the
sick
,
and
helping
them
to
prepare
either
for
a
fruitful
life
,
or
a
happy
death
:
Though
this
be
the
business
of
all
our
life
and
theirs
,
yet
doth
it
at
such
a
season
require
extraordinary
care
both
of
them
and
us
.
When
time
is
almost
gone
,
and
they
must
be
now
or
never
reconciled
to
God
&
possessed
of
his
grace
:
O
how
doth
it
concern
them
to
redeem
those
hours
,
and
lay
hold
upon
eternal
life
!
And
when
we
see
that
we
are
like
to
have
but
a
few
daies
or
hours
time
more
to
speak
to
them
in
order
to
their
endless
state
,
What
man
that
is
not
an
Infidel
,
or
a
block
,
would
not
be
with
them
,
and
do
all
that
he
can
for
their
salvation
in
that
short
space
!
Will
it
not
waken
us
to
compassion
to
look
upon
a
languishing
man
,
and
to
think
that
within
a
few
daies
his
soul
will
be
in
heaven
or
hell
?
Surely
it
will
much
try
the
faith
and
seriousness
of
Ministers
or
others
,
to
be
about
dying
men
!
and
they
will
have
much
opportunity
to
discern
whether
they
are
themselves
in
good
sadness
about
the
matters
of
the
life
to
come
.
So
great
is
the
change
that
is
made
by
death
,
that
it
should
awaken
us
to
the
greatest
sensibility
,
to
see
a
man
so
neer
it
,
and
should
provoke
us
in
the
deepest
pangs
of
compassion
,
to
do
the
office
of
inferiour
Angels
for
the
soul
before
it
is
departed
from
the
flesh
,
that
it
may
be
ready
for
the
convoy
of
superiour
Angels
,
to
transmit
it
to
the
prepared
glory
when
it
is
removed
from
sin
and
misery
.
When
a
man
is
almost
at
his
journeys
end
,
and
the
next
step
puts
him
into
heaven
or
hell
,
its
time
for
us
to
help
him
if
we
can
,
while
there
is
hope
.
As
Bernard
saith
,
The
death
of
the
righteous
is
bona
propter
requiem
,
melior
propter
novitatem
,
optima
propter
securitatem
:
sed
mors
peccatorum
est
mala
in
mundi
amissione
,
pejor
in
carnis
separatione
,
pessima
in
vermis
ignisque
duplici
contritione
.
Could
they
have
any
hope
that
it
would
be
their
ultima
linea
rerum
,
and
that
they
have
no
more
to
suffer
when
that
dismal
day
is
past
,
they
might
have
such
abatements
of
their
terror
as
to
die
as
brutes
,
who
fear
no
sorrow
after
death
.
But
it
s
so
far
otherwise
,
that
death
it self
is
the
smallest
matter
that
they
need
to
care
for
:
Sed
moneudo
quo
ire
Cogantur
,
ut
August
.
It
s
not
the
prima
mors
quae
animam
pellit
violenter
è
corpore
,
that
s
the
most
terrible
,
sed
secunda
quae
animam
nolentem
tenet
in
corpore
,
in
quit
Idem
.
And
as
their
present
necessity
should
move
us
to
take
that
opportunity
for
their
good
,
so
should
the
advantage
that
sickness
and
the
fore-sight
of
death
affordeth
.
There
are
few
of
the
stoutest
hearts
but
will
hear
us
on
their
death-bed
,
that
scorned
us
before
.
They
will
then
let
fall
their
fury
,
and
be
as
tame
as
Lambs
,
that
were
before
as
intractable
as
wasps
or
mad
men
.
A
man
may
speak
to
them
then
,
that
could
not
before
.
I
find
not
one
of
ten
of
the
most
obstinate
scornful
wretches
in
the
Parish
,
but
when
they
come
to
dye
,
will
humble
themselves
,
confess
their
fault
,
and
seem
penitent
,
and
promise
if
they
should
recover
,
to
do
so
no
more
.
If
the
very
Meditations
of
death
be
so
effectual
in
the
time
of
health
that
it
is
saith
August
,
quasi
Clavis
carnit
omnes
motus
superbiae
ligno
crucis
affigens
(
l.
2.
de
Doct.
Christ
.
)
much
more
when
it
comes
in
as
it
were
at
the
window
,
and
looks
men
in
the
face
.
Cyprian
saith
to
those
in
health
,
Qui
se
quotidie
recordatur
moriturum
esse
,
contemnit
praesentia
,
&
ad
futura
festinat
:
much
more
qui
sentit
se
statim
moriturum
.
Nil
it
a
revocat
à
peccato
,
saith
Austin
,
quam
frequens
mortis
meditatio
.
O
how
resolvedly
will
the
worst
of
them
seem
to
cast
away
their
sins
,
and
promise
a
reformation
,
and
cry
out
of
their
folly
,
and
of
the
vanity
of
this
world
,
when
they
see
that
death
is
in
good
sadness
with
them
,
and
away
they
must
without
delay
!
Perhaps
you
will
say
,
that
these
forced
changes
are
not
cordial
,
and
therefore
we
have
no
great
hope
of
doing
them
any
saving
good
.
I
confess
that
it
is
very
common
to
be
frighted
into
uneffectual
purposes
,
but
not
so
common
to
be
at
such
a
season
converted
to
fixed
resolutions
.
And
as
Austin
saith
,
Non
potest
male
mori
,
qui
bene
vixerit
;
&
vix
bene
moritur
qui
male
vixit
.
Yet
vix
and
nunquam
be
not
all
one
:
It
should
make
both
them
and
us
the
more
diligent
in
the
time
of
health
,
because
it
is
vix
;
but
yet
we
should
bestir
us
at
the
last
,
in
the
use
of
the
last
remedies
,
because
it
is
not
nunquam
.
And
it
will
not
be
unuseful
to
our selves
to
read
such
Lectures
of
our
own
mortality
:
It
is
better
to
go
into
the
house
of
mourning
,
then
into
the
house
of
feasting
:
for
it
tendeth
to
make
the
heart
better
,
when
we
see
the
end
of
all
the
living
,
and
what
it
is
that
the
world
will
do
for
those
that
sell
their
salvation
for
it
.
When
we
see
that
it
will
be
our
own
case
,
and
there
is
no
escape
;
(
Scilicet
omne
Sacrum
mors
importuna
prophanat
,
Omnibus
obscuras
injicit
illa
manus
.
)
it
will
make
us
talk
to
our selves
in
Bernards
language
,
Quare
O
miser
non
omni
hora
ad
mortem
te
disponis
?
Cogita
te
jam
mortuum
,
quem
scis
necessitate
moriturum
:
distingue
qualiter
oculi
vertentur
in
capite
,
venae
rumpentur
in
corpore
,
&
cor
scindetur
dolore
.
When
we
see
that
(
as
he
saith
)
death
spareth
none
:
inopiae
non
miseretur
,
non
reveretur
divitias
;
non
sapientiae
,
non
moribus
,
non
aetati
denique
parcit
;
nisi
quod
senibus
mors
est
in
januis
,
juvenibus
vero
in
insidiis
;
it
will
excite
us
the
better
to
consider
the
use
of
faith
and
holiness
;
that
it
is
not
to
put
by
death
,
but
to
put
by
hell
;
not
that
we
may
not
dye
as
certainly
as
others
,
but
that
we
may
dye
better
,
and
be
certainly
happy
after
death
.
Because
I
intend
no
such
thing
as
a
Directory
for
the
whole
Ministerial
work
,
I
will
not
stand
to
tell
you
particularly
what
must
be
done
for
men
in
that
last
extremity
;
but
only
choose
out
these
three
or
four
things
to
remember
you
of
,
passing
by
all
the
rest
.
1.
Stay
not
till
strength
and
understanding
be
gone
,
and
the
time
so
short
that
you
scarce
know
what
to
do
;
but
go
to
them
as
soon
as
you
hear
that
they
are
sick
(
whether
they
send
for
you
or
not
.
)
2.
When
the
time
is
so
short
,
that
there
is
no
opportunity
to
endeavour
the
change
of
their
hearts
in
that
distinct
way
,
as
is
usual
with
others
,
nor
to
press
truths
upon
them
in
such
order
,
and
stay
the
working
of
it
by
degrees
;
we
must
therefore
be
sure
to
ply
the
main
,
and
dwell
upon
those
truths
which
must
do
the
great
work
:
Shewing
them
the
certainty
and
glory
of
the
life
to
come
,
and
the
way
by
which
it
was
purchased
for
us
,
and
the
great
sin
and
folly
of
their
neglecting
it
in
time
of
health
;
but
yet
the
possibility
that
remaineth
of
obtaining
it
,
if
they
but
yet
close
with
it
heartily
as
their
happiness
,
and
with
the
Lord
Jesus
as
the
way
thereto
,
and
abhorring
themselves
for
their
former
evil
,
can
now
unfeignedly
resign
up
themselves
to
him
to
be
justified
,
sanctified
,
ruled
and
saved
by
him
.
Three
things
must
be
chiefly
insisted
on
.
1.
The
End
:
The
Certainty
and
Greatness
of
the
Glory
of
the
Saints
in
the
presence
of
God
:
that
so
their
hearts
may
be
set
upon
it
.
2.
The
sufficiency
and
necessity
of
the
Redemption
by
Jesus
Christ
;
and
the
fulness
of
the
Spirit
,
which
we
may
and
must
be
made
partakers
of
:
This
is
the
principal
way
to
the
end
;
and
the
neerer
end
it self
.
3.
The
Necessity
and
Nature
of
faith
,
repentance
and
resolutions
for
New
Obedience
according
as
there
shall
be
opportunity
.
This
is
the
subservient
way
,
or
the
means
that
on
our
part
must
be
performed
.
3.
Labour
,
upon
Conviction
and
Deliberation
,
to
engage
them
by
solemn
promise
to
Christ
,
and
new
obedience
according
to
their
opportunity
:
specially
if
you
see
any
likelyhood
of
their
recovery
.
4.
If
they
do
recover
,
be
sure
to
mind
them
of
their
promises
.
Go
to
them
purposely
to
set
it
home
,
and
reduce
them
into
performance
.
And
when
ever
after
you
see
them
remiss
,
go
to
them
then
,
and
mind
them
what
they
formerly
said
.
And
because
it
is
of
such
use
to
them
that
recover
(
and
hath
been
a
means
of
the
conversion
of
many
a
soul
)
it
is
very
necessary
that
you
go
to
them
whose
sickness
is
not
mortal
,
as
well
as
to
them
that
are
neerer
death
:
that
so
we
may
have
some
advantage
to
move
them
to
repentance
,
and
engage
them
to
newness
of
life
;
and
may
afterward
have
this
to
plead
against
their
sins
:
As
a
Bishop
of
Colen
is
said
by
Aeneas
Sylvius
to
have
answered
the
Emperour
Sigismund
,
when
he
askt
him
,
What
was
the
way
to
be
saved
;
that
he
must
be
what
he
purposed
or
promised
to
be
,
when
he
was
last
troubled
with
the
stone
and
the
gout
;
So
may
we
hereafter
answer
these
.
8.
Another
part
of
our
Ministerial
Oversight
consisteth
in
the
right
comforting
the
consciences
of
the
troubled
,
&
setling
our
people
in
a
well
grounded
peace
.
But
this
I
have
spoken
of
elsewhere
,
and
others
have
done
it
more
at
large
.
9.
Another
part
of
this
Oversight
,
is
,
in
Reproving
and
admonishing
those
that
live
offensively
or
impenitently
,
and
receiving
the
information
of
those
that
have
admonished
them
more
privately
in
vain
.
Before
we
bring
such
matters
to
the
Congregation
,
or
to
a
Representative
Church
,
it
is
ordinarily
most
fit
for
the
Minister
to
try
himself
what
he
can
do
more
privately
to
bow
the
sinner
to
repentance
,
especally
if
it
be
not
a
publike
crime
.
A
great
deal
of
skill
is
here
required
,
and
difference
must
be
made
according
,
to
the
various
tempers
of
offenders
;
but
with
the
most
it
will
be
necessary
to
fall
on
with
the
greatest
plainness
and
power
,
to
shake
their
careless
hearts
,
and
make
them
see
what
it
is
to
dally
with
sin
;
to
let
them
know
the
evil
of
it
,
and
its
sad
effects
,
and
the
unkindness
,
unreasonableness
,
unprofitableness
,
and
other
aggravations
;
and
what
it
is
that
they
do
against
God
and
themselves
.
For
the
manner
,
the
following
directions
may
be
hither
applyed
.
10.
The
next
part
of
our
Oversight
consisteth
in
the
use
of
Church-Discipline
:
and
this
consisteth
after
the
foresaid
private
Reproofs
.
1.
In
more
publike
Reproof
.
2.
And
perswading
the
person
to
meet
expressions
of
Repentance
.
3.
And
Praying
for
them
.
4.
In
restoring
the
Penitent
.
5.
And
excluding
and
avoiding
the
impenitent
.
1.
And
for
Reproof
,
these
things
must
be
observed
.
1.
That
the
Accusations
of
none
(
no
not
the
best
in
the
Church
)
be
taken
without
proof
,
nor
rashly
entertained
,
nor
that
a
Minister
should
make
himself
a
party
,
before
he
have
a
sufficient
evidence
of
the
case
.
It
is
better
let
many
vicious
persons
go
unpunished
,
or
uncensured
when
we
want
full
evidence
,
then
to
censure
one
unjustly
;
which
we
may
easily
do
if
we
will
go
upon
too
bold
presumptions
:
and
then
it
will
bring
upon
the
Pastors
the
scandal
of
partiality
,
and
unrighteous
and
injurious
dealing
,
and
make
all
their
reproofs
and
censures
become
contemptible
.
2.
Let
there
be
therefore
a
less
publike
meeting
of
chosen
persons
(
the
Officers
and
some
Delegates
of
the
Church
on
their
behalf
)
to
have
the
hearing
of
all
such
cases
before
they
be
made
more
publike
:
that
once
a
moneth
at
a
set
place
,
they
may
come
together
,
to
receive
what
charge
shall
be
brought
against
any
member
of
the
Church
,
that
it
may
be
considered
whether
it
be
just
and
the
offender
may
be
dealt
with
then
first
:
And
if
the
fault
be
either
less
publike
,
or
less
hainous
,
so
that
a
less
publike
profession
of
Repentance
may
satisfie
,
then
if
the
party
shall
there
profess
Repentance
,
it
may
suffice
.
3.
But
if
it
be
not
so
,
or
if
the
party
remain
impenitent
,
he
must
be
reproved
before
all
,
and
there
again
invited
to
Repentance
.
This
duty
is
never
the
less
,
because
our
Brethren
have
made
so
little
conscience
of
the
Practice
of
it
;
It
is
not
only
Christs
command
to
tell
the
Church
,
but
Pauls
to
rebuke
such
before
all
,
and
the
Church
hath
constantly
practised
it
,
till
selfishness
and
formality
caused
them
to
be
remiss
in
this
and
other
duties
together
,
and
the
Reformers
have
as
much
stood
up
for
it
as
the
rest
;
and
as
deeply
are
we
engaged
by
Vows
,
Covenants
,
Prayers
and
other
means
,
for
the
execution
of
it
,
(
of
which
more
in
the
Application
)
Austin
saith
,
Quae
peecantur
coram
omnibus
,
coram
omnibus
corripiendae
sunt
,
ut
omnes
timeant
:
Qui
secreto
peccant
in
te
,
secreto
corripe
;
nam
si
solus
nosti
,
&
eum
vis
coram
aliis
arguere
,
non
es
corrector
sed
proditor
.
Greg.
Mag.
in
Registro
saith
,
Manifesta
peccata
non
sunt
occulta
correctione
purganda
:
sed
palam
sunt
arguendi
qui
palam
nocent
;
ut
dum
aperta
objurgatione
sanantur
,
hi
qui
eos
imitando
deliquerant
,
corrigantur
.
Dum
enim
unus
corripitur
,
plurimi
emendantur
;
&
melius
est
ut
pro
multorum
salute
unus
condemnetur
,
quam
ut
per
unius
licentiam
multi
periclitentur
.
Isidore
saith
,
Qui
admonitus
secrete
de
peccato
corrigi
negligit
,
publice
arguendus
est
,
ut
vulnus
quod
occulte
sanari
nescit
,
manifeste
debeat
emendari
.
If
any
shall
say
,
that
we
shall
thus
be
guilty
of
defaming
men
by
publishing
their
crimes
;
I
answer
in
the
words
of
Bernard
sup.
Cantic
.
Cum
carpuntur
vitia
,
&
inde
scandalum
oritur
,
ipse
sibi
scandali
causa
est
,
qui
fecit
quod
argui
debet
;
non
ille
qui
arguit
.
Non
ergo
timeas
contra
charitatem
esse
,
si
unius
scandalum
multorum
recompensaveris
pace
.
Melius
est
enim
ut
pereat
unus
quam
unitas
.
There
is
no
room
for
a
doubt
,
whether
this
be
our
duty
,
nor
any
to
doubt
whether
we
are
unfaithful
as
to
the
performance
of
it
.
I
doubt
many
of
us
that
would
be
ashamed
to
omit
preaching
or
praying
half
so
much
,
have
little
considered
what
we
do
in
living
in
the
willful
neglect
of
this
duty
,
and
the
rest
of
Discipline
so
long
as
we
have
done
.
We
little
think
how
we
have
drawn
the
guilt
of
swearing
,
and
drunkenness
,
and
fornication
,
and
other
crimes
upon
our
own
heads
,
for
want
of
using
Gods
means
for
the
cure
of
them
.
As
Gregor.
M.
saith
in
Reg.
Qui
non
corrigit
rosecanda
,
committit
:
&
facientis
culpam
habet
,
qui
quod
potest
corrigere
,
negligit
emendare
,
saith
the
Comedian
.
Si
quid
me
s●is
fecisse
inscite
aut
improbe
,
si
id
non
accusas
,
tuipse
objurgandus
es
.
Plaut.
If
any
say
,
There
is
little
likelyhood
that
publike
personal
reprehension
should
do
good
on
them
,
because
they
will
be
but
enraged
by
the
shame
;
I
answer
.
1.
Philo
a
Jew
could
say
,
(
de
Sacrif
.
Abel
&
Cain
)
We
must
endeavour
as
far
as
we
are
able
to
save
those
from
their
sins
that
shall
certainly
perish
;
imitating
good
Physitians
,
who
when
they
cannot
save
a
sick
man
,
do
yet
willingly
try
all
means
for
cure
,
least
they
seem
to
want
success
through
their
own
neglects
.
2.
I
further
answer
,
It
ill
beseems
the
silly
creature
to
implead
the
Ordinances
of
God
as
useless
,
or
to
reproach
his
service
instead
of
doing
it
,
and
set
their
wits
against
their
Maker
.
God
can
make
use
of
his
own
Ordinances
,
or
else
he
would
never
have
appointed
them
3.
The
usefulness
of
this
Discipline
is
apparent
,
to
the
shaming
of
sin
,
and
humbling
of
the
sinner
;
and
manifesting
the
holiness
of
Christ
,
and
his
Doctrine
,
and
Church
before
all
the
world
.
4.
What
would
you
have
done
with
such
sinners
?
give
them
up
as
hopeless
?
that
were
too
cruel
.
Would
you
use
other
means
why
it
is
supposed
that
all
other
have
been
used
without
success
;
for
this
is
the
last
remedy
.
5.
The
Church
of
Christ
hath
found
reason
enough
to
use
this
course
,
even
in
times
of
persecution
,
when
our
carnal
reason
would
have
told
them
,
that
they
should
then
above
all
have
forborn
it
,
for
fear
of
driving
away
all
their
converts
.
6.
The
principal
use
of
this
publike
Discipline
,
is
not
for
the
offendor
himself
,
but
for
the
Church
.
It
tendeth
exceedingly
to
deter
others
from
the
like
crimes
,
and
so
to
keep
pure
the
Congregations
and
their
worship
.
Seneca
could
say
,
Vitia
transmitit
ad
posteros
,
qui
praesentibus
culpis
ignoscit
.
And
elsewhere
.
Bonis
nocet
,
qui
malis
parcit
.
If
you
say
,
that
It
will
but
restrain
them
as
hypocrites
,
and
not
convert
them
.
I
answer
,
1.
As
I
said
,
it
may
preserve
others
.
2.
Who
knows
how
God
may
bless
his
Ordinance
,
even
to
them
?
3.
The
restraint
of
sin
,
is
a
benefit
not
to
be
contemned
.
Audebo
peccanti
mala
sun
ostendere
:
vitia
ejus
si
non
excidero
,
inhibebo
.
Non
desinent
;
sed
intermittent
:
fortasse
autem
desinent
,
si
intermittendi
consuetudinem
fecerint
,
said
the
Moralist
.
Sen.
Epist
.
40.
The
scorns
that
I
have
heard
from
many
against
the
Scottish
Ministers
,
for
bringing
offendors
to
the
stool
of
Repentance
,
(
as
if
it
were
meer
formality
and
hypocrisie
,
to
take
such
a
thing
as
satisfactory
,
when
true
Repentance
is
absent
)
hath
discovered
more
of
the
accusers
error
then
of
theirs
.
For
no
doubt
,
it
is
true
Repentance
that
they
exhort
men
to
;
and
it
is
true
Repentance
which
offendors
do
profess
:
and
whether
they
truly
profess
it
,
who
can
tell
but
God
?
It
is
not
nothing
that
sin
is
brought
to
so
much
disgrace
,
and
the
Church
doth
so
far
acquit
themselves
of
it
.
(
But
of
this
next
.
)
2.
Next
,
To
the
duty
of
Publike
Reproof
,
must
be
joyned
an
exhortation
of
the
person
to
Repentance
,
and
to
the
Publike
Profession
of
it
for
the
satisfaction
of
the
Church
.
For
as
the
Church
is
bound
to
avoid
Communion
with
impenitent
scandalous
sinners
,
so
when
they
have
had
the
Evidence
of
their
sin
,
they
must
see
some
Evidence
of
their
Repentance
;
for
we
cannot
know
them
to
be
penitent
without
Evidence
.
And
what
Evidence
is
the
Church
capable
of
,
but
their
Profession
of
Repentance
first
,
and
their
actual
reformation
afterwards
?
both
which
must
be
expected
.
3.
To
these
may
most
fitly
be
adjoyned
the
publike
prayers
of
the
Church
,
and
that
both
for
the
Reproved
before
they
are
Rejected
,
and
for
the
Rejected
(
some
of
them
at
least
)
that
they
may
repent
and
be
restored
:
but
we
are
now
upon
the
former
.
Though
this
is
not
expresly
affixed
to
Discipline
,
yet
we
have
sufficient
discovery
of
Gods
will
concerning
it
in
the
general
precepts
:
We
are
commanded
to
pray
alway
,
and
in
all
things
,
and
for
all
men
,
and
in
all
places
,
and
all
things
are
said
to
be
sanctified
by
it
.
It
is
plain
therefore
that
so
great
a
business
as
this
should
not
be
done
without
it
!
And
who
can
have
any
just
reason
to
be
offended
with
us
,
if
we
pray
to
God
for
the
changing
of
their
hearts
,
and
the
pardon
of
their
sins
.
It
is
therefore
in
my
Judgement
a
very
laudable
course
of
those
Churches
that
use
for
the
three
next
daies
together
to
desire
the
Congregation
to
joyn
in
earnest
prayer
to
God
for
the
opening
of
the
sinners
eyes
,
and
softning
of
his
heart
,
and
saving
him
from
impenitency
and
eternal
death
!
And
though
we
have
no
express
direction
in
Scripture
just
how
long
we
shall
stay
to
try
whether
the
sinner
be
so
impenitent
as
to
be
necessarily
excluded
,
yet
we
must
follow
the
general
directions
,
with
such
diversity
as
the
case
and
quality
of
the
person
and
former
proceeding
shall
require
,
it
being
left
to
the
discretion
of
the
Church
,
who
are
in
general
to
stay
so
long
till
the
person
manifest
himself
obstinate
in
his
sin
:
not
but
that
a
temporal
exclusion
(
called
suspension
)
may
oft
be
inflicted
in
the
mean
time
;
but
before
we
proceeded
to
an
exclusion
à
statu
,
it
is
very
meet
(
ordinarily
)
that
three
daies
prayer
for
him
,
and
patience
towards
him
should
antecede
.
And
indeed
I
see
no
reason
but
this
course
should
be
much
more
frequent
then
it
is
;
and
that
not
only
upon
those
that
are
members
of
our
special
charge
,
and
do
consent
to
Discipline
,
but
even
to
those
that
deny
our
Pastoral
oversight
and
Discipline
,
and
yet
are
our
ordinary
hearers
.
For
so
far
as
men
have
Christian
Communion
or
familiarity
with
us
,
so
far
are
they
capable
of
being
excluded
from
Communion
.
Though
the
members
of
our
special
charge
have
fuller
and
more
special
Communion
,
and
so
are
more
capable
of
a
fuller
and
more
special
exclusion
;
yet
all
those
that
dwell
among
us
,
and
are
our
ordinary
hearers
,
have
some
Communion
.
For
as
they
converse
with
us
,
so
they
hear
the
word
,
not
as
heathens
,
but
as
Christians
,
and
members
of
the
universal
Church
into
which
they
are
baptized
.
And
they
joyn
with
us
in
publike
prayers
and
praises
in
the
celebration
of
the
Lords
day
.
From
this
therefore
they
are
capable
of
being
excluded
,
or
from
part
of
this
,
at
least
.
Morally
,
if
not
Locally
!
For
the
precept
of
avoiding
,
and
withdrawing
from
and
not
eating
with
such
,
is
not
restrained
to
the
members
of
a
Governed
Church
,
but
extended
to
all
Christians
that
are
capable
of
Communion
.
When
these
ungodly
persons
are
sick
,
we
have
daily
bills
from
them
to
request
the
prayers
of
the
Congregation
:
And
if
we
must
pray
for
them
against
sickness
and
temporal
death
;
I
know
no
reason
but
we
should
much
more
earnestly
pray
for
them
against
sin
and
eternal
death
.
That
we
have
not
their
consent
,
is
no
disswasive
:
For
that
is
their
disease
,
and
the
very
venom
and
malignity
of
it
;
and
we
do
not
take
it
to
be
sober
arguing
to
say
,
I
may
not
pray
for
such
a
man
against
his
sickness
,
because
he
is
sick
:
Or
,
if
he
were
not
sick
,
I
would
pray
against
his
sickness
.
No
more
is
it
to
say
,
If
he
were
not
impenitent
so
as
to
refuse
our
prayers
,
I
would
pray
that
he
might
be
saved
from
his
impenitency
.
I
confess
I
do
not
take
my self
to
have
so
strict
a
charge
over
this
sort
of
men
,
that
renounce
my
oversight
,
as
I
do
over
the
rest
that
own
it
;
and
that
s
the
reason
why
I
have
called
no
more
of
them
to
publike
Repentance
,
because
it
requireth
most
commonly
more
time
to
examine
the
matter
of
fact
,
or
to
deal
with
the
person
first
more
privately
,
that
his
impenitenc
▪
may
be
discerned
,
then
I
can
possibly
spare
from
the
duties
which
I
owe
to
my
special
charge
,
to
whom
I
am
more
indebted
;
and
therefore
may
ordinarily
expend
no
more
on
the
rest
(
who
are
to
me
but
as
strangers
,
or
men
of
another
Parish
,
and
of
no
governed
particular
Church
)
then
I
can
spare
when
I
have
done
my
main
duty
to
my
own
Flock
.
But
yet
though
I
cannot
use
any
such
discipline
on
all
that
sort
,
nor
am
so
much
obliged
to
do
it
,
yet
some
of
them
that
are
most
notoriously
and
openly
wicked
,
where
less
proof
and
shorter
debates
are
requisite
,
I
intend
to
deal
thus
with
hereafter
,
having
found
some
success
in
that
kind
already
.
But
specially
to
all
those
whom
we
take
for
Members
of
that
particular
Church
which
we
are
Pastors
of
;
there
is
no
question
but
this
is
our
duty
.
And
therefore
where
the
whole
Parish
are
members
,
Discipline
must
be
exercised
on
the
whole
.
I
confess
much
prudence
is
to
be
exercised
in
such
proceedings
,
least
we
do
more
hurt
then
good
;
but
it
must
be
such
Christian
prudence
as
ordereth
duties
,
and
suteth
them
to
their
ends
,
and
not
such
carnal
prudence
as
shall
enervate
or
exclude
them
.
It
may
be
fit
therefore
for
younger
Ministers
to
consult
with
others
,
for
the
more
cautelous
proceeding
in
such
works
.
And
in
the
performance
of
it
,
we
should
deal
humbly
,
even
when
we
deal
most
sharply
,
and
make
it
appear
that
it
is
not
from
any
contending
,
or
Lordly
disposition
,
nor
an
act
of
revenge
for
any
injury
but
a
necessary
duty
which
we
cannot
conscionably
avoid
:
And
therefore
it
will
be
meet
that
we
disclaim
all
such
animosities
,
and
shew
the
people
the
commands
of
God
obliging
us
to
what
we
do
.
E.
G.
Neighbours
and
Brethren
,
sin
is
so
hateful
an
evil
in
the
eyes
of
the
most
holy
God
,
how
light
soever
impenitent
sinners
make
of
it
,
that
he
hath
provided
the
everlasting
torments
of
Hell
for
the
punishment
of
it
;
and
no
lesser
means
can
prevent
that
punishment
then
the
Sacrifice
of
the
blood
of
the
Son
of
God
,
applyed
to
those
that
truly
Repent
of
it
and
forsake
it
;
and
therefore
God
that
calleth
all
men
to
Repentance
,
hath
commanded
us
to
exhort
one
another
daily
,
while
it
is
called
to
day
,
least
any
be
hardened
through
the
deceitfulness
of
sin
,
Heb.
3.
13.
and
that
we
do
not
hate
our
Brother
in
our
heart
,
but
in
any
wise
rebuke
our
neighbour
,
and
not
suffer
sin
upon
him
,
Lev.
19.
17.
and
that
if
our
brother
offend
us
,
we
should
tell
him
his
fault
between
him
and
us
;
and
if
he
hear
not
,
take
two
or
three
;
and
if
he
hear
not
them
,
tell
the
Church
;
and
if
he
hear
not
the
Church
,
he
must
be
to
us
as
a
heathen
or
a
Publican
,
Mat.
18.
17.
and
those
that
sin
,
we
must
rebuke
before
all
,
that
others
may
fear
,
1
Tim.
5.
20.
and
rebuke
with
all
authority
,
Tit.
1.
15.
Yea
were
it
an
Apostle
of
Christ
that
should
openly
sin
,
he
must
be
openly
reproved
,
as
Paul
did
Peter
,
(
Gal.
2.
11
,
14.
)
and
if
they
repent
not
,
we
must
avoid
them
,
and
with
such
not
so
much
as
eat
,
2
Thes.
3.
6
,
12
,
14.
1
Cor.
5.
11
,
13.
According
to
these
commands
of
the
Lord
,
having
heard
of
the
scandalous
practice
of
N.
N.
of
this
Church
(
or
Parish
)
and
having
received
sufficient
proof
that
he
hath
committed
the
odious
sin
of
—
We
have
seriously
dealt
with
him
to
bring
him
to
repentance
;
but
,
to
the
grief
of
our
hearts
,
do
perceive
no
satisfactory
success
of
our
endeavours
;
but
he
seemeth
still
to
remain
impenitent
(
or
,
still
liveth
in
the
same
sin
,
though
he
verbally
profess
repentance
.
)
We
do
therefore
judge
it
our
necessary
duty
,
to
proceed
to
the
use
of
that
further
remedy
which
Christ
hath
commanded
us
to
try
;
and
hence
we
desire
him
in
the
Name
of
the
Lord
without
any
further
delay
to
lay
by
his
obstinacy
against
the
Lord
,
and
to
submit
to
his
rebuke
,
and
will
,
and
to
lay
to
heart
the
greatness
of
his
sin
,
the
wrong
he
hath
done
to
Christ
and
to
himself
,
and
the
scandal
and
grief
that
he
hath
caused
to
others
;
and
how
unable
he
is
to
contend
with
the
Almighty
,
and
prevail
against
the
Holy
God
,
who
to
the
impenitent
is
a
consuming
fire
!
or
to
save
himself
from
his
burning
indignation
!
And
I
do
earnestly
beseech
him
for
the
sake
of
his
own
soul
,
that
he
will
but
soberly
consider
,
What
it
is
that
he
can
gain
by
his
sin
or
impenitency
,
and
whether
it
will
pay
for
the
loss
of
everlasting
life
?
and
how
he
thinks
to
stand
before
God
in
Iudgement
,
or
to
appear
before
the
Lord
Jesus
one
of
these
daies
,
when
death
shall
snatch
his
soul
from
his
body
,
if
he
be
found
in
this
impenitent
state
;
when
the
Lord
Jesus
himself
in
whose
blood
they
pretend
to
trust
,
hath
told
such
with
his
own
mouth
,
that
except
they
repent
they
shall
all
perish
,
Luk.
13.
3
,
5.
And
I
do
beseech
him
for
the
sake
of
his
own
soul
,
and
require
him
as
a
Messenger
of
Iesus
Christ
,
as
he
will
answer
the
contrary
at
the
Bar
of
God
,
that
he
lay
by
the
stoutness
and
impenitency
of
his
heart
,
and
unfeignedly
confess
and
lament
his
sin
before
God
and
this
Congregation
!
And
this
desire
I
here
publish
,
not
out
of
any
ill
will
to
his
person
,
as
the
Lord
knoweth
,
but
in
love
to
his
soul
,
and
in
obedience
to
Christ
that
hath
made
it
my
duty
;
desiring
that
if
it
be
possible
,
that
he
may
be
saved
from
his
sin
,
and
from
the
power
of
Satan
,
and
from
the
everlasting
burning
wrath
of
God
,
and
may
be
reconciled
to
God
,
and
to
his
Church
,
and
therefore
that
he
may
be
humbled
by
true
contrition
,
before
he
be
humbled
by
remediless
condemnation
.
Thus
or
to
this
purpose
I
conceive
our
publike
admonition
should
proceed
:
And
in
some
cases
where
the
sinner
taketh
his
sin
to
be
small
,
the
aggravation
of
it
will
be
necessary
,
and
specially
the
citing
of
some
texts
of
Scripture
that
do
aggravate
and
threaten
it
.
And
in
case
he
either
will
not
be
present
,
that
such
admonition
may
be
given
him
,
or
will
not
be
brought
to
a
discovery
of
Repentance
(
and
to
desire
the
prayers
of
the
Congregation
for
him
)
it
will
be
meet
that
with
such
a
preface
as
this
afore
expressed
,
we
desire
the
prayers
of
the
Congregation
for
him
our selves
;
That
the
people
would
consider
what
a
fearful
condition
the
impenitent
are
in
,
and
have
pitty
on
a
poor
soul
that
is
so
blinded
and
hardened
by
sin
and
Satan
that
he
cannot
pitty
himself
;
and
think
what
it
is
for
a
man
to
appear
before
the
living
God
in
such
a
case
,
and
therefore
that
they
would
joyn
in
earnest
prayer
to
God
,
that
he
would
open
his
eyes
,
and
soften
and
humble
his
stubborn
heart
,
before
he
be
in
hell
beyond
remedy
:
And
accordingly
let
us
be
very
earnest
in
prayer
for
them
,
that
the
Congregation
may
be
provoked
affectionately
to
joyn
with
us
;
and
who
knows
but
God
may
hear
such
prayers
,
and
the
sinners
heart
may
more
relent
,
then
our
own
exhortation
could
procure
it
to
do
.
However
,
the
people
will
perceive
that
we
make
not
light
of
sin
,
and
preach
not
to
them
in
meer
custom
or
formality
.
If
Ministers
would
be
conscionable
in
thus
carrying
on
the
work
of
God
entirely
and
self-denyingly
,
they
might
make
something
of
it
,
and
expect
a
fuller
blessing
:
But
when
we
will
shrink
from
all
that
is
dangerous
or
ungrateful
,
and
shift
off
all
that
is
costly
or
troublesom
,
they
cannot
expect
that
any
great
matter
should
be
done
by
such
a
carnal
partial
use
of
means
:
and
though
some
may
be
here
and
there
called
home
to
God
,
yet
we
cannot
look
that
the
Gospel
should
prevail
,
and
run
,
and
be
glorified
,
where
it
is
so
lamely
and
defectively
carryed
on
.
4.
When
a
sinner
is
thus
Admonished
and
Prayed
for
,
if
it
please
the
Lord
to
open
his
eyes
and
give
him
remorse
,
before
we
proceed
to
any
further
censure
,
it
is
our
next
duty
to
proceed
to
his
full
recovery
,
where
these
things
must
be
observed
.
1.
That
we
do
not
either
discourage
him
by
too
much
severity
,
nor
yet
by
too
much
facility
and
levity
make
nothing
of
Discipline
,
nor
help
him
to
any
saving
cure
,
but
meerly
slubber
and
palliate
it
over
.
If
therefore
he
have
sinned
scandalously
but
once
,
if
his
Repentance
seem
deep
and
serious
,
we
may
in
some
cases
Restore
him
at
that
time
;
that
is
,
If
the
wound
that
he
hath
given
us
to
the
credit
of
the
Church
be
not
so
deep
as
to
require
more
ado
for
satisfaction
,
or
the
sin
so
hainous
as
may
cause
us
to
delay
.
But
if
it
be
so
,
or
if
he
have
lived
long
in
the
sin
,
it
is
most
meet
that
he
do
wait
in
Penitence
a
convenient
time
before
he
be
Restored
.
2.
And
when
the
time
comes
(
whether
at
the
first
confession
,
or
after
)
it
is
meet
that
we
urge
him
to
be
serious
in
his
humiliation
,
and
set
it
home
upon
his
conscience
till
he
seem
to
be
truly
sensible
of
his
sin
;
For
it
is
not
a
vain
formality
,
but
the
Recovery
and
saving
of
a
soul
that
we
expect
.
3.
We
must
see
that
he
beg
the
Communion
of
the
Church
,
and
their
prayers
to
God
for
his
Pardon
and
Salvation
.
4.
And
that
he
Promise
to
fly
from
such
sins
for
the
time
to
come
,
and
watch
more
narrowly
,
and
walk
more
warily
.
5.
And
then
we
have
these
things
more
to
do
.
1.
To
assure
him
of
the
riches
of
Gods
love
,
and
the
sufficiency
of
Christs
blood
to
pardon
his
sins
,
and
that
if
his
Repentance
be
sincere
,
the
Lord
doth
pardon
him
,
of
which
we
are
authorized
as
his
Messengers
to
assure
him
.
2.
To
charge
him
to
persevere
and
perform
his
promises
,
and
avoid
temptations
,
and
continue
to
beg
mercy
and
strengthening
grace
.
3.
To
charge
the
Church
that
they
imitate
Christ
in
forgiving
,
and
retain
(
or
if
he
were
cast
out
,
receive
)
the
Penitent
person
in
their
Communion
,
&
that
they
never
reproach
him
with
his
sins
,
or
cast
them
in
his
teeth
,
but
forgive
and
forget
them
as
Christ
doth
.
4.
And
then
to
give
God
thanks
for
his
recovery
so
far
,
and
to
pray
for
his
confirmation
,
and
future
preservation
.
5.
The
next
part
of
Discipline
,
is
the
Rejecting
and
Removing
from
the
Churches
Communion
,
those
that
after
sufficient
tryaldo
remain
impenitent
.
Where
note
.
1.
That
if
a
man
have
sinned
but
once
(
so
scandalously
)
or
twice
,
it
is
but
a
Profession
of
Repentance
that
we
can
expect
for
our
satisfaction
;
but
if
he
be
accustomed
to
sin
,
or
have
oft
broke
such
Promises
,
then
it
is
an
actual
reformation
that
we
must
expect
.
And
therefore
he
that
will
refuse
either
of
these
,
to
Reform
,
or
to
Profess
and
manifest
Repentance
,
is
to
be
taken
by
us
as
living
in
the
sin
:
For
a
hainous
sin
,
but
once
committed
,
is
morally
continued
in
till
it
be
Repented
of
;
and
a
bare
forbearing
of
the
act
is
not
sufficient
.
2.
Yet
have
we
no
warrant
to
rip
up
matters
that
are
worn
out
of
the
publike
memory
,
and
so
to
make
that
publike
again
that
is
ceased
to
be
publike
:
at
least
in
ordinary
cases
.
3.
Exclusion
from
Church-Communion
,
commonly
called
Excommunication
,
is
of
divers
sorts
or
degrees
,
more
then
two
or
three
,
which
are
not
to
be
confounded
;
of
which
,
I
will
not
so
far
digress
as
here
to
treat
.
4.
That
which
is
most
commonly
to
be
practised
among
us
,
is
,
Only
to
remove
an
impenitent
sinner
from
our
Communion
,
till
it
shall
please
the
Lord
to
give
him
Repentance
.
5.
In
this
Exclusion
or
Removal
,
the
Minister
or
Governors
of
that
Church
are
Authoritatively
to
charge
the
people
in
the
name
of
the
Lord
to
avoid
Communion
with
him
:
and
to
pronounce
him
one
,
whose
Communion
the
Church
is
bound
to
avoid
:
and
the
Peoples
duty
is
Obedientially
to
avoid
him
,
in
case
the
Pastors
charge
contradict
not
the
word
of
God
.
So
that
he
hath
the
Guiding
or
Governing
Power
;
and
they
have
,
1.
A
discerning
power
,
whether
his
charge
be
just
.
2.
And
an
executive
power
;
For
it
s
they
that
must
execute
the
sentence
in
part
,
by
avoiding
the
Rejected
,
as
he
himself
must
execute
it
by
denying
him
those
Ordinances
and
Priviledges
not
due
to
him
,
whereof
he
is
the
Administrator
.
6.
It
is
very
convenient
to
pray
for
the
Repentance
and
restauration
,
even
of
the
Excommunicate
.
7.
And
if
God
shall
give
them
Repentance
,
they
are
gladly
to
be
received
into
the
Communion
of
the
Church
again
:
Of
the
manner
of
all
these
I
shall
say
no
more
,
they
being
things
that
have
so
much
said
of
them
already
.
And
for
the
manner
of
other
particular
duties
,
of
which
I
have
said
little
or
nothing
,
you
have
much
already
,
as
in
other
writings
,
so
in
the
Directory
of
the
late
Assemblie
.
Would
we
were
but
so
far
faithful
in
the
Practice
of
this
Discipline
,
as
we
are
satisfied
both
of
the
matter
and
manner
:
and
did
not
dispraise
and
reproach
it
by
our
negligence
,
while
we
write
and
plead
for
it
with
the
highest
commendations
.
It
is
worthy
our
consideration
,
Who
is
like
to
have
the
heavyer
charge
about
this
matter
at
the
Bar
of
God
?
Whether
those
deluded
ones
that
have
reproached
and
hindred
discipline
by
their
tongues
,
because
they
knew
not
its
nature
and
necessity
;
or
we
that
have
so
vilified
it
by
our
constant
omission
,
while
with
our
tongues
we
have
magnified
it
?
If
hypocrisie
be
no
sin
,
or
if
the
knowledge
of
our
Masters
will
be
no
aggravation
of
the
evil
of
disobedience
,
then
we
are
in
a
better
case
then
they
.
I
will
not
advise
the
zealous
maintainers
,
and
obstinate
neglecters
and
rejecters
of
Discipline
,
to
unsay
all
that
they
have
said
,
till
they
are
ready
to
do
as
they
say
,
nor
to
recant
their
defences
of
Discipline
,
till
they
mean
to
practice
it
,
nor
to
burn
all
the
Books
that
they
have
written
for
it
,
and
all
the
Records
of
their
cost
and
hazzards
for
it
,
least
they
rise
up
in
Judgement
against
them
to
their
confusion
;
not
that
they
recant
their
condemnation
of
the
Prelates
in
this
,
till
they
mean
a
little
further
to
outgo
them
:
But
I
would
perswade
them
without
any
more
delay
,
to
conform
their
Practices
to
these
Testimonies
which
they
have
given
,
lest
the
more
they
are
proved
to
have
commended
Discipline
,
the
more
they
are
proved
to
have
condemned
themselves
for
neglecting
it
.
I
have
often
marvailed
that
the
same
men
who
have
been
much
offended
at
the
Books
that
have
been
written
for
Free
Admission
to
the
Lords
Supper
,
or
for
mixt
Communion
in
that
one
part
,
have
been
no
more
offended
at
as
Free
permission
in
a
Church
state
,
and
as
Free
admission
to
other
parts
of
Communion
;
and
that
they
have
made
so
small
a
matter
at
as
much
mixture
in
all
the
rest
:
I
should
think
that
it
is
a
greater
profanation
to
permit
an
obstinate
scandalous
sinner
,
to
be
a
stated
member
of
that
particular
Church
,
without
any
private
(
first
)
and
then
publike
Admonition
,
Prayer
for
him
,
or
censure
of
him
;
then
for
a
single
Pastor
to
admit
him
to
the
Lords
Supper
,
if
he
had
no
power
to
censure
him
,
as
these
suppose
.
I
should
think
that
the
faithful
Practice
of
Discipline
in
the
other
parts
,
would
soon
put
an
end
to
the
Controversie
about
Free
Admission
to
the
Lords
Supper
,
and
heal
the
hurt
that
such
Discourses
have
done
to
the
rebellions
of
our
people
.
For
those
Discourses
have
more
modesty
then
to
plead
for
a
Free
Admission
of
the
Censured
or
Rejected
ones
;
but
its
only
of
those
that
have
yet
their
standing
in
that
Church
,
and
are
not
censured
.
And
if
when
they
forfeit
their
title
to
Church-Communion
,
we
would
deal
with
them
in
Christs
appointed
way
,
till
we
had
either
reclaimed
them
to
Repentance
,
or
censured
them
to
be
Avoided
,
it
would
be
past
controversie
then
that
they
were
not
to
be
admitted
to
that
one
act
of
Communion
in
the
Supper
,
who
are
justly
excluded
from
the
whole
.
But
as
long
as
we
leave
them
uncensured
members
,
and
tell
a
single
Pastor
that
he
hath
no
power
to
censure
them
,
we
tempt
him
to
think
that
he
hath
no
power
then
to
deny
them
that
Communion
with
the
body
,
which
is
the
common
priviledge
of
uncensured
members
.
And
as
we
thus
our selves
oppose
Discipline
by
Parts
,
or
cherish
Church-corruption
by
parts
,
one
party
being
for
the
Free
admission
of
them
,
while
Members
,
to
the
Sacraments
,
and
the
other
as
Freely
Permitting
them
in
Church-State
,
and
other
parts
of
Communion
,
while
they
exclude
them
from
the
Sacrament
;
so
some
have
learned
to
tye
these
ends
together
,
and
by
holding
both
,
to
set
open
the
doors
of
Church
and
Chancel
,
and
pluck
up
the
hedge
,
and
lay
the
Vine-yard
common
to
the
Wilderness
.
It
hath
somewhat
amazed
me
to
hear
some
that
I
took
for
Reverend
godly
Divines
,
to
reproach
as
a
Sect
,
the
Sacramentarians
and
Disciplinarians
!
and
when
I
desired
to
know
whom
they
meant
,
they
tell
me
,
they
mean
them
that
will
not
give
the
Sacrament
to
all
the
Parish
,
and
them
that
will
make
distinction
by
their
Discipline
.
I
had
thought
the
Tempter
had
obtained
a
great
victory
if
he
had
but
got
one
godly
Pastor
of
a
Church
to
neglect
Discipline
,
as
well
as
if
he
had
got
him
to
neglect
Preaching
:
Much
more
if
he
had
got
him
to
approve
of
that
neglect
;
but
it
seems
he
hath
got
some
to
scorn
at
the
performers
of
the
duty
which
they
neglect
.
As
the
impure
were
wont
to
reproach
the
diligent
by
the
name
of
Puritans
:
so
do
these
reproach
the
faithful
Pastors
by
the
name
of
Disciplinarians
.
And
I
could
wish
they
would
remember
what
the
antient
Reproaches
were
both
Symptomatically
and
Effectively
,
and
accordingly
Judge
impartially
of
themselves
,
and
fear
a
participation
of
the
Judgement
that
befell
them
.
Sure
I
am
,
if
it
were
well
understood
,
how
much
of
the
Pastoral
authority
and
work
,
consisteth
in
Church
Guidance
,
it
would
be
also
discerned
,
that
to
be
against
Discipline
is
tantum
non
to
be
against
the
Ministery
:
and
to
be
against
the
Ministery
,
is
tantum
non
to
be
absolutely
against
the
Church
;
and
to
be
against
the
Church
is
neer
to
being
absolutely
against
Christ
.
Blame
not
the
harshness
of
the
inference
,
till
you
can
avoid
it
,
and
free
your selves
from
the
charge
of
it
before
the
Lord
.
Prelates
would
have
some
Discipline
;
and
other
parties
would
have
some
.
Yea
Papists
themselves
would
have
some
,
and
plead
only
against
others
about
the
form
and
manner
of
it
.
But
these
are
so
much
worse
then
all
,
that
they
would
have
none
.
Was
not
Christ
himself
the
leader
of
these
Disciplinarians
who
instituted
Discipline
,
and
made
his
Ministers
the
Rulers
or
Guides
of
his
Church
,
and
put
the
Keyes
of
the
Kingdom
into
their
hand
,
and
commanded
the
very
particular
acts
of
Discipline
,
and
requireth
the
people
to
submit
to
them
,
and
obey
them
in
the
Lord
?
What
would
these
men
have
said
,
if
they
had
seen
the
Practice
of
the
antient
Church
for
many
hundred
years
after
Christ
,
who
exercised
a
Discipline
so
much
more
rigorous
,
then
any
among
us
do
,
and
that
even
in
the
heat
of
heathen
persecutions
?
as
if
they
read
but
the
antient
Canons
,
and
Cyprians
Epistles
,
they
may
soon
see
,
though
they
look
no
further
.
And
it
was
not
then
(
no
nor
after
under
Christian
Magistrates
)
taken
to
be
a
useless
thing
;
nor
would
it
appear
such
now
,
if
it
were
shewed
in
its
strength
and
beauty
by
a
vigorous
Practice
:
For
it
s
a
thing
that
is
not
effectually
manifested
to
the
ear
,
but
to
the
eye
:
and
you
will
never
,
make
men
know
well
what
it
is
by
meer
talking
of
it
;
till
they
see
it
they
will
be
strangers
to
it
:
As
it
is
in
the
military
act
,
or
in
Navigation
,
or
in
the
Government
of
Common-wealths
,
which
are
so
little
known
till
learned
by
experience
.
And
that
will
tell
us
that
,
as
Cyprian
saith
,
Disciplina
est
custos
spei
,
retinaculum
fidei
,
dux
itineris
salutaris
,
fomes
ac
nutrimentum
bonae
indolis
,
magistra
virtutis
;
facit
in
Christo
manere
semper
,
ac
jugiter
Deo
vivere
,
ad
promissa
coelestia
&
divina
praemia
pervenire
:
Hanc
&
sectari
salubre
est
,
&
aversari
ac
negliger●
lethale
:
as
he
begins
his
Book
de
Discipl
.
&
hab.
virg.
pag.
(
mihi
)
265.
When
the
Martyrs
and
Confessors
would
(
upon
others
perswasions
)
have
had
some
offendors
restored
before
they
had
made
Confession
,
and
manifested
openly
Repentance
for
their
sin
,
and
been
absolved
by
the
Pastor
;
Cyprian
resisteth
it
,
and
tels
them
that
they
that
stand
so
firmly
to
the
faith
,
should
stand
as
firmly
to
Christs
Law
and
Discipline
:
Sollicitudo
lori
nostri
&
timor
Domini
compellit
,
fortissimi
ae
beatissims
Martyres
,
admonere
vos
literis
nostris
,
ut
à
quibus
tam
devote
&
fortiter
servatur
fides
Domino
,
ab
iisdem
lex
quoque
&
Disciplina
Domini
reservetur
,
&c.
Epist.
11.
pag.
32.
Upon
which
Goulartius
puts
this
note
,
Locus
de
Nacessitate
Disciplinae
in
Domo
Dei
,
quam
qui
tollunt
,
&
manifeste
impios
ac
sceleratos
ad
mensam
Christi
,
sine
Censura
Ecclesiastica
,
&
acta
Paenitentia
,
pro
delictorum
ratione
recipiunt
,
ii
videant
quam
de
gregibus
sibi
commissis
Pastori
summo
rationem
reddituri
sint
;
vel
quid
commune
habeant
in
Ecclesiarum
suarum
regimine
cum
beato
illo
Cypriani
&
aliorum
verè
Episcoporum
Christianorum
seculo
.
And
Cyprian
,
Epist
,
67.
p.
199.
mentioning
Gods
threatnings
to
negligent
Pastors
,
addeth
,
Cum
ergo
pastoribus
talibus
per
quos
.
Dominicae
oves
negligantur
&
pereant
,
sic
Dominus
comminetur
,
quid
nos
aliud
facere
oportet
,
quam
colligendis
&
revocandis
Christi
ovibus
exhibere
diligentiam
plenam
,
&
curandis
lapsorum
vulneribus
paternae
pietatis
adhibere
medicinam
?
In
Epist.
61.
28
,
38
,
41
,
49
,
53
,
55.
and
many
other
places
of
Cyprian
;
you
may
see
that
they
were
then
no
contemners
of
Discipline
:
Vide
etiam
,
eundem
de
Orat.
Domini●
.
pag.
313.
in
Pet.
4.
Saith
Augustine
,
Ibi
superbia
,
ubi
negligitur
Disciplina
:
Nam
Disciplina
est
Magistra
Religionis
&
verae
pietatis
,
quae
nec
ideo
increpat
ut
laedat
,
nec
ideo
castigat
ut
noceat
,
&c.
saith
Bernard
,
Ep.
113.
O
quam
compositum
reddit
omnem
corporis
statum
,
nec
non
&
mentis
habitum
Disciplina
!
Cervicem
submittit
,
ponit
supercilia
,
componit
vultum
,
ligat
oculos
,
moderatur
linguam
,
fraenat
gulam
,
sedat
iram
,
format
incessum
.
I
know
that
when
the
Church
began
to
be
tainted
with
vain
inventions
,
the
word
Discipline
began
to
have
another
signification
(
for
their
own
various
Rules
of
life
and
austere
impositions
,
touch
not
,
taste
not
,
handle
not
)
but
its
the
antient
and
truly
Christian
Discipline
that
I
am
contending
for
.
So
much
of
the
Acts
of
Pastoral
Oversight
.
From
what
hath
been
said
,
we
may
see
that
the
Pastoral
office
is
another
kind
of
thing
then
those
men
have
taken
it
to
be
,
who
think
that
it
consisteth
in
preaching
and
administering
Sacraments
only
;
much
more
then
they
have
taken
for
,
that
think
it
consisteth
in
making
of
new
Laws
or
Canons
to
bind
the
Church
:
As
if
God
had
not
made
us
Laws
sufficient
;
and
as
if
he
had
committed
the
proper
Legislative
power
over
his
Church
to
Ministers
or
Bishops
?
whose
office
is
but
to
expound
,
and
apply
and
execute
in
their
places
the
Laws
of
Christ
.
Obj.
But
will
you
deny
to
Bishops
the
power
of
making
Canons
?
What
are
all
those
Articles
that
you
have
here
agreed
on
among
your selves
about
Catechizing
and
Discipline
,
but
such
things
?
Answ.
1.
I
know
Pastors
may
teach
,
and
expound
Scripture
,
and
deliver
that
in
writing
to
the
people
,
and
apply
the
Scripture
Generals
to
their
own
and
the
peoples
particular
cases
,
if
you
wil
cal
this
making
Canons
.
2.
And
they
may
and
ought
to
Agree
among
themselves
for
an
unanimous
performance
of
their
duties
,
when
they
have
discovered
it
;
that
so
they
may
excite
one
another
,
and
be
more
strong
and
successful
in
their
work
.
3.
And
they
must
determine
of
the
Circumstances
of
worship
in
special
,
which
God
hath
only
determined
in
General
,
(
as
what
time
,
and
place
they
shall
meet
in
,
what
Chapter
read
,
what
Text
preacht
on
,
what
shape
the
Table
,
Cups
,
&c.
shall
be
;
where
the
Pulpit
,
when
each
person
shall
come
to
be
catechized
or
instructed
,
and
whither
,
&c.
)
But
these
are
actions
that
are
fitter
to
be
ordered
by
them
that
are
in
the
place
,
then
by
distant
Canon-makers
:
And
to
Agree
for
unity
in
a
necessary
duty
(
as
we
have
done
)
is
not
to
make
Laws
,
or
arrogate
Authority
over
our
Brethren
.
Of
this
I
refer
you
to
Luther
de
Conciliis
,
at
large
:
and
to
Grotius
de
Imper.
sum
.
pot
.
That
Canons
are
not
properly
Laws
.
CHAP.
III.
SECT.
I.
HAving
spoken
of
the
matter
of
our
work
,
we
are
next
to
speak
a
little
of
the
manner
;
not
of
each
part
distinctly
,
least
we
be
too
tedious
,
but
of
the
whole
in
general
:
But
specially
refering
to
the
principal
part
.
1.
The
Ministerial
work
must
be
managed
Purely
for
God
and
the
salvation
of
the
people
,
and
not
for
any
private
ends
of
our
own
.
This
is
our
sincerity
in
it
.
A
wrong
end
makes
all
the
work
bad
,
as
from
us
,
how
good
soever
in
it self
.
It
s
not
a
serving
God
,
but
our selves
,
if
we
do
it
not
for
God
,
but
for
our selves
.
They
that
set
upon
this
as
a
common
work
,
to
make
a
trade
of
it
for
their
worldly
livelyhood
,
will
find
that
they
have
chosen
a
bad
trade
,
though
a
good
imployment
.
Self-denyal
is
of
Absolute
necessity
in
every
Christian
,
but
of
a
double
necessity
in
a
Minister
,
as
he
hath
a
double
Sanctification
or
Dedication
to
God
.
And
without
self-denyal
he
cannot
do
God
an
hours
faithful
service
.
Hard
studies
,
much
knowledge
,
and
excellent
preaching
,
is
but
a
more
glorious
hypocritical
sinning
,
if
the
ends
be
not
right
.
The
saying
of
Bernard
,
Serm.
in
Cant.
26.
is
commonly
known
.
Sunt
qui
scire
volunt
co
sine
tantum
ut
sciant
,
&
turpis
curiositas
est
:
&
sunt
qui
scire
volunt
,
ut
scientiam
suam
vendant
;
&
turpis
quaest
us
est
:
sunt
qui
scire
volunt
ut
sciantur
ipsi
:
&
turpis
vanitas
est
:
Sed
sunt
quoque
qui
scire
volunt
ut
adificent
;
&
Charitas
est
;
&
sunt
qui
scire
volunt
ut
aedificentur
;
&
prudentia
est
.
2.
This
work
must
be
managed
Laboriously
and
Diligently
:
as
being
of
such
unspeakable
consequence
to
others
and
our selves
.
We
are
seeking
to
uphold
the
world
,
to
save
it
from
the
curse
of
God
,
to
perfect
the
Creation
,
to
attain
the
ends
of
Christs
Redemption
,
to
save
our selves
and
others
from
Damnation
,
to
overcome
the
Devil
,
and
demolish
his
Kingdom
,
and
to
set
up
the
Kingdom
of
Christ
,
and
attain
and
help
others
to
the
Kingdom
of
Glory
.
And
are
these
works
to
be
done
with
a
careless
mind
,
or
a
lazy
hand
?
O
see
then
that
this
work
be
done
with
all
your
might
.
Study
hard
,
for
the
well
is
deep
,
and
our
brains
are
shallow
;
and
(
as
Cassiod
.
)
Decorum
hic
est
terminum
non
habere
:
hic
honesta
probatur
ambitio
;
Omne
fi
quidem
scientificum
quanto
profundius
quaeritur
,
tanto
gloriosius
invenitur
.
But
especially
be
laborious
in
Practice
and
exercise
of
your
knowledge
.
Let
Pauls
words
ring
in
your
ears
continually
,
Necessity
is
laid
upon
me
,
and
woe
unto
me
if
I
preach
not
the
Gospel
.
Still
think
with
your selves
,
what
lyeth
upon
your
hands
.
If
I
do
not
bestir
me
,
Satan
may
prevail
,
and
the
people
everlastingly
perish
,
and
their
blood
be
required
at
my
hand
.
And
by
avoiding
Labour
and
Suffering
,
I
shall
draw
on
me
a
thousand
times
more
then
I
avoid
:
for
as
Bernard
saith
,
Qui
in
labore
hominum
non
sunt
,
in
labore
profecto
Daemonum
erunt
,
Whereas
by
present
Diligence
you
prepare
for
future
blessedness
.
For
,
as
Gregor.
in
Mor.
saith
,
Quot
labores
veritati
nunc
exhibes
,
tot
etiam
remunerationis
pignora
intra
spei
tuae
cubiculum
clausum
tenes
.
No
man
was
ever
a
loser
by
God
.
3.
This
work
must
be
carried
on
Prudent'y
,
Orderly
and
by
Degrees
;
Milk
must
go
before
strong
meat
:
The
foundation
must
be
first
laid
before
we
build
upon
it
.
Children
must
not
be
dealt
with
as
men
at
age
.
Men
must
be
brought
into
a
state
of
Grace
,
before
we
can
expect
from
them
the
works
of
Grace
.
The
work
of
Conversion
and
Repentance
from
dead
works
,
and
faith
in
Christ
must
be
first
,
and
frequently
,
and
throughly
taught
.
The
Stewards
of
Gods
houshold
must
give
to
each
their
portion
in
due
season
.
We
must
not
go
beyond
the
capacities
of
our
people
ordinarily
,
nor
teach
them
the
perfection
,
that
have
not
learned
the
principles
.
As
August
.
saith
,
li.
12.
de
Civit.
Si
pro
viribus
suis
alatur
infans
,
fiet
ut
crescendo
plus
capiat
:
si
modum
suae
capacitatis
excedat
,
desicit
antequam
crescat
.
And
as
Gregor.
Nysen
.
saith
,
Orat
,
de
Pauper
.
amand
.
As
we
teach
not
infants
the
deep
precepts
of
science
,
but
first
letters
,
and
then
syllables
,
&c.
So
also
the
Guides
of
the
Church
do
first
propound
to
their
hearers
certain
documents
,
which
are
as
the
elements
,
and
so
by
degrees
do
open
to
them
the
more
perfect
and
mysterious
matters
.
Therefore
did
the
Church
take
so
much
pains
with
their
Catechumeni
,
before
they
baptized
them
,
and
would
not
lay
unpolished
stones
into
the
building
;
as
Chrysost.
saith
,
Hom.
40.
Imperfect
.
operis
(
or
who
ever
else
it
be
)
p.
(
mihi
)
318.
Aedificatores
sunt
Sacerdotes
,
qui
—
domum
Dei
compon
unt
sicut
enim
adificatores
,
nodosos
lapides
&
habentes
torturas
,
ferro
dolant
,
postea
vero
ponunt
eos
in
aedificio
,
alioqui
non
dolati
lapides
lapidibus
non
cohaerent
:
Sic
&
Ecclesiae
doctores
vitia
hominum
quasi
nodos
acutis
increpationibus
primum
circumcidere
debent
,
&
sic
in
Ecclesiae
aedificatione
collocare
:
alioquin
vitiis
manentibus
Christiani
Christianis
concordare
non
possunt
.
4.
Through
the
whole
course
of
our
Ministery
,
we
must
insist
most
upon
the
Greatest
,
most
Certain
and
Necessary
things
,
and
be
more
seldom
and
sparing
upon
the
rest
.
If
we
can
but
teach
Christ
to
our
people
,
we
teach
them
all
.
Get
them
well
to
heaven
,
and
they
will
have
knowledge
enough
.
The
great
and
commonly
acknowledged
Truths
are
they
that
men
must
live
upon
,
and
which
are
the
great
instruments
of
raising
the
heart
to
God
,
and
destroying
mens
sins
.
And
therefore
we
must
still
have
our
peoples
necessities
in
our
eyes
.
It
will
take
us
off
gawdes
,
and
needless
Ornaments
,
and
unprofitable
Controversies
,
to
remember
that
One
thing
is
Necessary
.
Other
things
are
desirable
to
be
known
,
but
these
must
be
known
,
or
else
our
people
are
undone
for
ever
.
I
confess
I
think
Necessity
should
be
a
great
disposer
of
a
Ministers
course
of
study
and
labours
.
If
we
were
sufficient
for
every
thing
,
we
might
fall
upon
every
thing
,
and
take
in
order
the
whole
Encuclopaedia
:
But
life
is
short
:
and
we
are
dull
:
and
eternal
things
are
necessary
:
and
the
souls
that
depend
on
our
teaching
are
precious
:
I
confess
Necessity
hath
been
the
Conductor
of
my
studies
and
life
:
It
chooseth
what
book
I
shall
read
,
and
tells
when
and
how
long
?
it
chooseth
my
Text
,
and
makes
my
Sermon
for
matter
and
manner
,
so
far
as
I
can
keep
out
my
own
corruption
.
Though
I
know
the
constant
expectation
of
death
hath
been
a
great
cause
of
this
,
yet
I
know
no
reason
why
the
most
healthful
man
should
not
make
sure
of
the
Necessaries
first
,
considering
the
uncertainty
and
shortness
of
all
mens
lives
.
Xenophon
thought
,
there
was
no
better
Teacher
then
Necessity
,
which
teacheth
all
things
most
diligently
.
Curtius
saith
,
Efficacior
est
omni
arte
Necessitas
.
Who
can
in
study
,
preaching
,
or
life
,
aliud
agere
be
doing
other
matters
,
if
he
do
but
know
,
that
This
must
be
done
?
Who
can
trifle
or
delay
,
that
feeleth
the
spurs
of
hasty
Necessity
:
As
the
souldier
saith
,
Non
diu
disputandum
,
sed
celeriter
&
fortiter
dimicandum
ubi
urget
Necessitas
.
So
much
more
must
we
as
our
business
is
more
important
.
And
doubtless
this
is
the
best
way
to
redeem
time
,
and
see
that
we
lose
not
an
hour
,
when
we
spend
it
only
on
Necessary
things
:
And
I
think
it
is
the
way
to
be
most
profitable
to
others
,
though
not
alwaies
to
be
most
pleasing
and
applauded
;
because
through
mens
frailty
,
its
true
that
Seneca
complains
of
,
that
Nova
potius
miramur
quam
magna
.
Hence
it
is
,
that
a
Preacher
must
be
oft
upon
the
same
things
,
because
the
matters
of
Necessity
are
few
;
We
must
not
either
feign
Necessaries
,
or
fall
much
upon
unnecessaries
,
to
satisfie
them
that
look
after
Novelties
:
Though
we
must
cloth
the
same
necessaries
with
a
grateful
variety
in
the
manner
of
our
delivery
.
The
great
volumns
and
tedious
controversies
that
so
much
trouble
us
and
waste
our
time
,
are
usually
made
up
more
of
Opinion
then
necessary
verities
.
For
,
as
Marsil
.
Ficinus
saith
,
Necessitas
brevibus
clauditur
terminis
;
opinto
nullis
.
And
as
Greg.
Nazianz.
and
Seneca
often
say
,
Necessaries
are
common
and
obvious
it
is
superfluities
that
we
waste
our
time
for
,
and
labour
for
,
and
complain
that
we
attain
them
not
.
Ministers
therefore
must
be
observant
of
the
case
of
their
Flocks
,
that
they
may
know
what
is
most
necessary
for
them
,
both
for
matter
and
for
manner
.
And
usually
matter
is
first
to
be
regarded
,
as
being
of
more
concernment
then
the
manner
.
If
you
are
to
chose
what
Authors
to
read
your selves
,
will
you
not
rather
take
those
that
tell
you
what
you
know
not
,
and
speak
the
needful
truth
most
evidently
though
it
were
with
barbarous
,
or
unhandsom
language
,
then
those
that
will
most
learnedly
,
and
elegantly
,
and
in
grateful
language
tell
you
that
which
is
false
or
vain
,
and
magno
conatu
nihil
dicere
?
I
purpose
to
follow
Austins
counsel
,
(
li.
de
catech.
)
praeponendo
verbis
sententiam
,
ut
animus
praeponitur
corpori
:
ex
quo
fit
ut
ita
mallem
Veriores
quam
Discretiores
invenire
sermones
,
sicut
mallem
prudentiores
quam
formosiores
habere
amicos
.
And
surely
as
I
do
in
my
studies
for
my
own
edification
,
I
should
do
in
my
teaching
for
other
mens
.
It
is
commonly
empty
ignorant
men
that
want
the
matter
and
substance
of
true
learning
,
that
are
over
curious
and
sollicitous
about
words
and
ornaments
,
when
the
antient
,
experienced
,
most
learned
men
,
abound
in
substantial
verities
,
usually
delivered
in
the
plainest
dress
.
As
Aristotle
makes
it
the
reason
why
women
are
more
addicted
to
pride
in
apparel
then
men
,
because
being
conscious
of
little
inward
worth
and
ornament
,
they
seek
to
make
it
up
with
borrowed
ornaments
without
;
So
is
it
with
empty
worthless
Preachers
,
who
affect
to
be
esteemed
that
which
they
are
not
,
and
have
no
other
way
to
procure
that
esteem
.
5.
All
our
teaching
must
be
as
Plain
and
Evident
as
we
can
make
it
.
For
this
doth
most
suite
to
a
Teachers
ends
.
He
that
would
be
understood
,
must
speak
to
the
capacity
of
his
hearers
,
and
make
it
his
business
to
make
himself
understood
.
Truth
loves
the
Light
,
and
is
most
beautiful
when
most
naked
.
It
s
a
sign
of
an
envious
enemy
to
hide
the
truth
;
and
a
sign
of
an
Hypocrite
to
do
this
under
pretence
of
revealing
it
:
and
therefore
painted
obscure
Sermons
(
like
the
painted
glass
in
the
windows
that
keeps
out
the
light
)
are
too
oft
the
markes
of
painted
Hypocrites
.
If
you
would
not
Teach
men
,
what
do
you
in
the
Pulpit
?
If
you
would
,
why
do
you
not
speak
so
as
to
be
understood
?
I
know
the
height
of
the
matter
may
make
a
man
not
understood
when
he
hath
studied
to
make
it
as
plain
as
he
can
;
but
that
a
man
should
purposely
cloud
the
matter
in
strange
words
,
and
hide
his
mind
from
the
people
,
whom
he
pretendeth
to
instruct
,
is
the
way
to
make
fools
admire
his
profound
learning
,
and
wise
men
his
folly
,
pride
and
hypocrisie
.
And
usually
its
a
suspicious
sign
of
some
deceitful
project
and
false
Doctrine
that
needeth
such
a
cloak
,
and
must
walk
thus
masked
in
the
open
day
light
.
Thus
did
the
followers
of
Basilides
,
and
Valentinus
,
and
others
among
the
old
Hereticks
;
and
thus
do
the
Behmenists
and
other
Paracelsians
now
;
who
when
they
have
spoken
that
few
may
understand
them
,
lest
they
expose
their
errours
to
the
open
view
,
they
pretend
a
necessity
of
it
,
because
of
mens
prejudice
,
and
the
unpreparedness
of
common
understandings
for
the
truth
.
But
truth
overcomes
prejudice
by
meer
light
of
Evidence
,
and
there
is
no
better
way
to
make
a
good
cause
prevail
,
then
to
make
it
as
plain
,
and
commonly
and
throughly
known
as
we
can
;
and
it
is
this
Light
that
will
dispose
an
unprepared
mind
.
And
,
at
best
,
it
s
a
sign
that
he
hath
not
well
digested
the
matter
himself
,
that
is
not
able
to
deliver
it
plainly
to
another
.
I
mean
,
as
plain
as
the
nature
of
the
matter
will
bear
,
in
regard
of
capacities
prepared
for
it
by
prerequisite
truths
.
For
I
know
that
some
men
cannot
at
present
under
stand
some
truths
,
if
you
speak
them
as
plainly
as
words
can
express
them
:
as
the
easiest
Rules
in
Grammar
most
plainly
taught
,
will
be
no
whit
understood
by
a
child
that
is
but
learning
his
Alphabet
.
6.
Our
whole
work
must
be
carried
on
in
a
sense
of
our
insufficiency
,
and
in
a
Pious
,
Believing
dependance
upon
Christ
.
We
must
go
to
him
for
Light
,
and
Life
,
and
strength
,
who
sends
us
on
the
work
;
And
when
we
feel
our
own
faith
weak
,
and
our
hearts
grown
dull
,
and
unsuitable
to
so
great
a
work
as
we
have
to
do
,
we
must
have
recourse
to
the
Lord
that
sendeth
us
,
and
say
,
Lord
,
wilt
thou
send
me
with
such
an
unbelieving
heart
to
perswade
others
to
believe
?
must
I
daily
and
earnestly
plead
with
sinners
about
everlasting
life
and
death
,
and
have
no
more
belief
and
feeling
of
these
weighty
things
my self
?
O
send
me
not
naked
and
unprovided
to
the
work
;
but
as
thou
commandest
me
to
do
it
,
furnish
me
with
a
spirit
suitable
thereto
.
As
Austin
saith
,
(
de
Doctr.
Christ
.
l.
4.
)
A
Preacher
must
labour
to
be
heard
understandingly
,
willingly
and
obediently
,
&
hoc
se
posse
magis
pretate
or
ationum
,
quam
oratoris
facultate
non
dubitet
:
ut
or
ando
pro
se
ac
pro
aliis
,
quos
est
allocuturus
,
sit
prius
orator
quam
doctor
;
&
in
ipsahora
accedens
,
priusquam
exeat
,
proferat
linguam
ad
Deum
,
levet
animam
sitientem
,
&c.
Prayer
must
carry
on
our
work
as
well
as
preaching
;
He
preacheth
not
heartily
to
his
people
,
that
will
not
pray
for
them
;
If
we
prevail
not
with
God
to
give
them
faith
and
Repentance
,
we
are
unlike
to
prevail
with
them
to
Believe
and
Repent
.
Paul
giveth
us
frequently
his
example
,
of
praying
night
and
day
for
his
hearers
;
When
our
own
hearts
are
so
far
out
of
order
,
and
theirs
so
far
out
of
order
,
if
we
prevail
not
with
God
to
mend
and
help
them
,
we
are
like
to
make
but
unsuccessful
work
.
7.
Our
work
must
be
managed
with
great
humility
;
we
must
carry
our selves
meekly
and
condescendingly
to
all
;
and
so
teach
others
,
as
to
be
as
ready
to
learn
of
any
that
can
teach
us
,
and
so
both
Teach
and
learn
at
once
;
Not
proudly
venting
our
own
conceits
,
and
disdaining
all
that
any
way
contradict
them
,
as
if
we
had
attained
to
the
top
of
knowledge
,
and
we
were
destinated
for
the
chair
,
and
other
men
to
set
at
our
feet
:
Not
like
them
that
Gregory
M.
mentioneth
in
Moral
.
l.
24.
par.
5.
c.
12.
In
quorum
verbis
proditur
,
quod
cum
docent
,
quasi
in
quodam
sibi
videntur
summitatis
culmine
residere
,
●osque
quos
docent
,
ut
longe
infrase
positos
,
velut
in
imo
respiciunt
,
quibus
non
consulendo
loqui
,
sed
vix
dominando
dignantur
.
Pride
is
a
vice
that
ill
beseems
them
that
must
lead
men
in
such
an
humble
way
to
heaven
.
And
let
them
take
heed
,
lest
when
they
have
brought
others
thither
,
the
gate
should
prove
too
strait
for
themselves
.
For
(
as
Hugo
saith
)
Superbia
in
coelo
nata
est
,
sed
velut
immemor
qua
via
inde
c●cidit
,
istuc
postearedire
non
potuit
.
God
that
thrust
out
a
proud
Angel
,
will
not
entertain
there
a
proud
Preacher
,
while
such
.
Me
thinks
we
should
remember
at
least
the
title
of
a
Minister
,
which
though
the
Popish
Priests
disdain
,
yet
so
do
not
we
.
It
is
indeed
this
Pride
at
the
root
that
feedeth
all
the
rest
of
our
sins
:
Hence
is
the
envy
,
the
contention
,
and
unpeaceableness
of
Ministers
,
and
hence
the
stops
in
all
reformation
;
all
would
lead
,
and
few
will
follow
or
concur
;
yea
hence
are
the
Schisms
and
Apostasies
,
as
hence
have
been
former
persecutions
,
and
arrogant
usurpations
and
impositions
:
As
Gregor.
M.
saith
,
in
Mor.
Latet
plernmque
superbia
,
&
castitas
innotescit
,
atque
ideo
tentata
diu
castitas
,
circa
finem
vitae
perditur
;
quia
cooperta
superbia
usque
ad
finem
,
in
correctaretinetur
.
And
the
same
may
be
said
of
other
vices
,
which
oft
revive
when
they
seemed
dead
,
because
Pride
was
unmortified
,
which
virtually
contains
them
all
.
Hence
also
is
the
non-proficiency
of
too
many
Ministers
,
because
they
are
too
proud
to
learn
;
unless
it
be
as
Hieroms
adversaries
,
publice
detrahentes
,
legentes
in
angulis
;
and
scarcely
will
they
stoop
to
that
.
But
I
may
say
of
Ministers
as
Augustine
to
Hierom
,
even
of
the
Aged
of
them
,
Etsi
senes
magis
decet
docere
quam
discere
;
magis
tamen
decet
discere
quam
ignorare
;
Humility
would
teach
them
another
lesson
;
Ut
Hugo
,
Abomnibus
libenter
disce
quod
tu
nescis
:
quia
humilitas
commune
tibi
facere
potest
,
quod
natura
cuique
proprium
fecit
,
sapientior
omnibus
eris
,
si
ab
omnibus
discere
volueris
:
Qui
ab
omnibus
accipiunt
,
omnibus
ditiores
sunt
.
8.
There
must
be
a
prudent
mixture
of
severity
and
mildness
both
in
our
preaching
and
discipline
;
each
must
be
predominant
according
to
the
quality
of
the
person
,
or
matter
that
we
have
in
hand
.
If
there
be
no
severity
,
there
will
be
contempt
of
our
reproofs
.
If
all
severity
,
we
shall
be
taken
as
usurpers
of
Dominion
,
rather
then
perswaders
of
the
minds
of
men
to
the
Truth
.
As
Gregor.
M.
saith
,
Moral
.
l.
20.
Miscenda
est
lenitas
cum
severitate
,
&
faciendum
ex
utraque
quoddam
temperamentum
,
ut
nec
multa
asperitate
exulcerentur
subditi
,
nec
nimia
benignitate
solvantur
.
9.
We
must
be
sincerely
Affectionate
,
serious
and
zealous
in
all
our
publike
and
private
Exhortations
.
The
weight
of
our
matter
condemneth
coldness
,
and
sleepy
dulness
.
We
should
see
that
we
be
well
awakned
our selves
,
and
our
spirits
in
such
a
plight
as
may
make
us
fit
to
awaken
others
.
As
Gregor.
saith
,
Mor.
l.
30.
c.
5.
We
should
be
like
the
Cock
that
Cum
edere
cantus
parat
,
prius
alas
solerter
excutit
,
&
se
ipsum
feriens
vigilantiorem
reddit
:
Ita
praedicatores
cum
verbum
praedicationis
movent
,
prius
se
in
sanctis
actionibus
exercent
,
ne
in
se
ipsis
torpentes
opere
,
alios
excitent
voce
,
sed
ante
se
per
sublimia
facta
excutiunt
,
&
tunc
ad
bene
agendum
alios
sollicitos
reddunt
.
Prius
sua
punire
fletibus
curant
,
&
tunc
quae
aliorum
sunt
punienda
,
denuntiant
.
If
our
words
be
not
sharpened
,
and
pierce
not
as
nails
,
they
will
hardly
be
felt
by
stony
hearts
.
To
speak
coldly
and
sleightly
of
heavenly
things
,
is
neer
as
bad
as
to
say
nothing
of
them
.
10.
All
our
work
must
be
managed
Reverently
;
as
beseemeth
them
that
believe
the
presence
of
God
,
and
use
not
holy
things
as
if
they
were
common
.
The
more
of
God
appeareth
in
our
duties
,
the
more
authority
will
they
have
with
men
:
And
Reverence
is
that
affection
of
the
soul
,
which
proceedeth
from
deep
apprehensions
of
God
,
and
signifyeth
a
mind
that
is
much
conversant
with
him
.
To
manifest
unreverence
in
the
things
of
God
,
is
so
far
to
manifest
hypocrisie
;
and
that
the
heart
agreeth
not
with
the
tongue
.
I
know
not
what
it
doth
by
others
;
but
the
most
Reverent
Preacher
,
that
speaks
as
if
he
saw
the
face
of
God
,
doth
more
affect
my
heart
,
though
with
common
words
,
then
an
unreverent
man
with
the
most
exquisite
preparations
.
Yea
,
if
he
bawl
it
out
with
never
so
much
seeming
earnestness
if
Reverence
be
not
answerable
to
fervency
,
it
worketh
but
little
.
Of
all
Preaching
in
the
world
(
that
speaks
not
stark
lyes
)
I
hate
that
Preaching
which
tendeth
to
make
the
hearers
laugh
,
or
to
move
their
minds
with
tickling
levity
,
and
affect
them
as
Stage-playes
use
to
do
,
instead
of
affecting
them
with
a
holy
Reverence
of
the
name
of
God
.
Saith
Hierom.
(
in
Epistol.
ad
Nepotian
.
pag.
mihi
14.
)
Decente
in
Ecclesia
te
,
non
clamor
populi
,
sed
gemitus
suscitetur
;
Lachrymae
auditorum
laudes
tuae
sunt
.
We
should
as
it
were
suppose
we
saw
the
Throne
of
God
,
and
the
millions
of
Glorious
Angels
attending
him
,
that
we
might
be
awed
with
his
Majesty
,
when
we
draw
neer
him
in
his
holy
things
,
lest
we
profane
them
,
and
take
his
name
in
vain
.
To
this
I
annex
,
that
all
our
work
must
be
done
spiritually
,
as
by
men
possessed
by
the
Holy
Ghost
,
and
acted
by
him
,
and
men
that
savour
the
things
of
the
Spirit
.
There
is
in
some
mens
preaching
a
spiritual
strain
,
which
spiritual
hearers
can
discern
and
relish
.
And
in
some
mens
this
sacred
tincture
is
so
wanting
,
that
even
when
they
speak
of
spiritual
things
,
the
manner
is
such
as
if
they
were
common
matters
.
Our
Evidence
also
and
ornaments
must
be
spiritual
,
rather
from
the
holy
Scripture
,
(
with
a
tautelous
subservient
use
of
Fathers
and
other
Writers
)
then
from
Aristotle
or
the
authorities
of
men
.
The
wisdom
of
the
world
must
not
be
magnified
against
the
wisdom
of
God
;
Philosophy
must
be
taught
to
stoop
and
serve
,
while
faith
doth
bear
the
chiefest
sway
;
And
great
Schollars
in
Aristotles
School
,
must
take
heed
of
too
much
glorying
in
their
master
,
and
despising
those
that
are
there
below
them
;
least
themselves
prove
lower
in
the
School
of
Christ
,
and
least
in
the
Kingdom
of
God
,
while
they
would
be
great
in
the
eyes
of
men
.
As
wise
a
man
as
any
of
them
,
would
glory
in
nothing
but
the
Cross
of
Christ
,
and
desired
to
know
nothing
but
him
crucified
.
They
that
are
so
confident
that
Aristotle
is
in
Hell
,
should
not
too
much
take
him
for
their
Guide
in
the
way
to
heaven
.
It
s
an
excellent
memorandum
that
Greg.
M.
hath
left
in
his
Moral
.
l.
33.
Deus
primo
collegit
indoctos
;
post
modum
Philosophos
;
&
non
per
oratores
docuit
piscatores
,
sed
per
Piscatores
sub●git
Oratores
.
The
Learnedst
men
should
think
of
this
.
Let
all
writers
have
their
due
esteem
,
but
compare
none
of
them
with
the
word
of
God
.
We
will
not
refuse
their
service
,
but
we
must
abhor
them
as
Competitors
.
It
s
a
sign
of
a
distempered
heart
that
looseth
the
relish
of
Scripture
excellency
.
For
there
is
a
connaturality
in
a
spiritual
heart
to
the
word
of
God
:
because
this
is
the
seed
that
did
regenerate
him
;
The
word
is
that
seal
that
made
all
the
holly
Impressions
that
be
in
the
hearts
of
true
believers
,
and
stampt
the
Image
of
God
upon
them
.
And
therefore
they
must
needs
be
like
that
word
,
and
highly
esteem
it
as
long
as
they
live
.
Austin
tells
us
(
in
his
lib.
10.
de
Civit.
Deic.
29.
)
Quod
initium
sancti
Evangelii
cui
nomen
est
secundum
Joannem
quidam
Platonicus
(
sicut
à
sancto
sene
impliciano
qui
postea
.
Mediolanensi
Ecclesiae
praesedit
Episcopus
,
s●lebamus
audire
)
aur●is
literis
consoribendum
,
&
peromnes
Ecclesias
in
locis
eminentiscimis
proponendum
esse
dicehat
.
If
he
could
so
value
that
which
suited
with
his
Platonism
,
how
should
we
value
the
whole
which
is
suitable
to
the
Christian
nature
,
and
interest
?
God
is
the
best
Teacher
of
his
own
nature
and
will
.
11.
The
whole
course
of
our
Ministery
must
be
carried
on
in
a
tender
Love
to
our
people
:
we
must
let
them
see
that
nothing
pleaseth
us
but
what
profiteth
them
;
and
that
which
doth
them
good
doth
us
good
;
and
nothing
troubleth
us
more
then
their
hurt
.
We
must
remember
as
Hierom
saith
ad
Nepotian
.
That
Bishops
are
not
Lords
but
Fathers
,
and
therefore
must
be
affected
to
their
people
as
their
children
:
Yea
the
tenderest
love
of
a
mother
should
nor
surpass
theirs
.
We
must
even
travel
in
birth
of
them
till
Christ
be
formed
in
them
.
They
should
see
that
we
care
for
no
outward
thing
,
not
money
,
not
liberty
,
not
credit
,
not
life
,
in
comparison
of
their
salvation
;
but
could
even
be
content
with
Moses
to
have
our
names
wiped
out
of
the
Book
of
life
,
i.
e.
to
be
removed
è
numero
viventium
:
rather
then
they
should
perish
and
not
be
found
in
the
Lambs
book
of
life
,
in
numero
salvandorum
.
Thus
should
we
as
John
saith
,
be
ready
to
lay
down
our
lives
for
the
brethren
,
and
with
Paul
not
to
count
our
lives
dear
to
us
,
so
we
may
but
finish
our
course
with
joy
in
doing
the
work
of
God
for
their
salvation
.
When
the
people
see
that
you
unseignedly
love
them
,
they
will
hear
any
thing
,
and
bear
any
thing
,
and
follow
you
the
more
easily
.
As
Austin
saith
,
Dilige
,
&
dic
quicquid
voles
.
We
will
take
all
things
well
our selves
from
one
that
we
know
doth
entirely
love
us
.
We
will
put
up
a
blow
that
is
given
us
in
Love
,
sooner
then
a
foul
word
that
is
given
us
in
anger
or
in
malice
.
Most
men
use
to
judge
of
the
counsel
,
as
they
judge
of
the
affection
of
him
that
gives
it
:
at
least
so
far
as
to
give
it
a
fair
hearing
.
O
therefore
see
that
you
feel
a
tender
love
to
your
people
in
your
breasts
,
and
then
let
them
feel
it
in
your
speeches
,
and
see
it
in
your
dealings
;
Let
them
see
that
you
spend
and
are
spent
for
their
sakes
;
and
that
all
you
do
is
for
them
,
and
not
for
any
ends
of
your
own
.
To
this
end
the
works
of
charity
are
necessary
,
as
far
as
your
estate
will
reach
For
bare
words
will
hardly
convince
men
that
you
have
any
great
love
to
them
.
Amicitia
a
dando
&
accipiendo
nascitur
,
Chrysost.
But
when
you
are
not
able
to
give
,
shew
that
you
are
willing
to
give
if
you
had
it
,
and
do
that
sort
of
good
that
you
can
;
Si
potes
dare
,
da●
si
non
potes
,
affabilem
tefac
.
Coronat
Deus
intus
bonitatem
,
ubi
non
invenit
facultatem
.
Nemo
dicat
,
non
habeo
.
Charitas
non
de
sacculo
erogatur
.
August
.
in
Psal.
103.
But
be
sure
to
see
that
your
love
prove
not
carnal
,
flowing
from
pride
,
as
one
that
is
a
suiter
for
himself
,
rather
then
for
Christ
,
and
therefore
doth
love
because
he
is
beloved
,
or
that
he
may
be
,
pretendeth
it
.
And
therefore
take
heed
that
you
do
not
connive
at
their
sins
under
pretence
of
love
:
for
that
were
to
cross
the
nature
and
ends
of
Love
:
Amici
vitia
siferas
,
facistua
.
Senec.
Friendship
must
be
cemented
by
piety
.
Tu
primum
exhibe
to
bonum
,
&
quaere
alterum
similem
tibi
.
Sen.
A
wicked
man
can
be
no
true
friend
;
and
if
you
befriend
their
wickedness
,
you
shew
that
you
are
such
your selves
.
Pretend
not
to
love
them
,
if
you
favour
their
sins
,
and
seek
not
their
salvation
.
Solisancti
,
&
Dei
sunt
,
&
inter
se
amici
.
Basil
.
Improborum
&
stultorum
nemo
amicus
.
Id.
By
favouring
their
sin
you
will
shew
your
enmity
to
God
,
&
then
how
can
you
love
your
brother
?
Amicus
esse
homini
non
potest
,
qui
Deo
fuerit
inimicus
.
Ambros
.
If
you
be
their
best
friends
,
help
them
against
their
worst
enemies
.
Amicus
animae
custos
.
And
think
not
all
sharpness
inconsistent
with
Love
;
Parents
will
correct
their
children
.
And
God
himself
will
chasten
every
son
that
he
loveth
.
Melius
est
cum
severitate
diligere
,
quam
cum
lenitate
decipere
.
Aug.
Besides
this
,
the
nature
of
love
is
to
excite
men
to
do
good
,
and
to
do
it
speedily
,
diligently
,
and
as
much
as
we
can
.
Alios
curat
aedificare
,
alios
contremiscit
offendere
,
ad
alios
se
inclinat
,
cum
aliis
blanda
,
aliis
severa
,
nulli
inimica
,
omnibus
mater
.
August
.
de
Catech.
Ecce
quem
amas
Domine
infirmatur
:
Non
dixerunt
veni
;
Amanti
enim
tantum
nunciandum
fuit
:
sufficiet
ut
noverit
:
Non
onim
ama●
,
&
deserit
.
August
.
in
Ioan.
So
will
it
be
with
us
.
12.
Another
necessary
concomitant
of
our
work
is
Patience
.
We
must
bear
with
many
abuses
and
injuries
from
those
that
we
are
doing
good
for
.
When
we
have
studyed
for
them
,
and
prayed
for
them
,
and
beseeched
and
exhorted
them
with
all
condescention
,
and
spent
our selves
for
them
,
and
given
them
what
we
are
able
,
and
tendered
them
as
if
they
had
been
our
children
,
we
must
look
that
many
should
requite
us
with
scorn
,
and
hatred
,
and
contempt
,
and
cast
our
kindness
in
our
faces
with
disdain
,
and
take
us
for
their
enemies
because
we
tell
them
the
truth
;
and
that
the
more
we
love
,
the
less
we
shall
be
beloved
.
And
all
this
must
be
patiently
undergone
,
and
still
we
must
unwearyedly
hold
on
in
doing
good
,
in
meekness
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
,
&c.
If
they
unthankfully
scorn
and
reject
our
Teaching
,
and
bid
us
look
to
our selves
and
care
not
for
them
,
yet
must
we
hold
on
:
We
have
to
deal
with
distracted
men
,
that
will
flye
in
the
face
of
their
Physitian
,
but
we
must
not
therefore
forsake
the
cure
.
He
is
unworthy
to
be
a
Physitian
,
that
will
be
driven
away
from
a
phrenitick
patient
by
foul
words
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
Sicut
insani
etiam
medicum
impetere
conantur
,
ita
&
illi
,
saith
Chrysost.
of
the
Sodomites
,
Hom.
43.
in
Gen.
Et
alibi
,
Medici
ferant
aegrotum
calcibus
ferientem
,
incessentem
contumel●is
,
&
convitiis
,
nec
off
enduntur
;
quia
nihil
aliud
quam
salutem
agroti
quaerentes
,
licet
facientis
indecora
,
non
ideo
acura
desistunt
;
sic
concionator
licet
malae
patiatur
ab
auditoribus
,
&c.
If
we
tell
them
that
natural
men
favour
not
the
things
of
the
spirit
,
and
are
besides
themselves
in
matters
of
salvation
,
we
must
measure
our
expectations
accordingly
,
and
not
look
that
fools
should
make
us
as
grateful
a
return
as
the
wise
.
These
are
things
that
all
of
us
can
say
,
but
when
we
come
to
the
practice
with
sinners
that
reproach
and
slander
us
fur
our
love
,
and
are
readyer
to
spit
in
our
faces
,
then
to
give
us
thanks
for
our
advice
,
what
heart-risings
w●ll
there
be
,
and
how
will
the
remnants
of
old
Adam
(
pride
and
passion
)
struggle
against
the
meekness
and
patience
of
the
new
man
?
And
how
sadly
do
many
Ministers
come
off
in
this
part
of
their
tryal
?
Having
given
you
these
12.
Concomitants
of
our
Ministerial
labour
as
singly
to
be
performed
by
every
Minister
,
let
me
conclude
with
one
other
that
is
necessary
to
us
as
we
are
conjoyned
,
and
fellow-labourers
in
the
work
:
and
that
is
this
:
We
must
be
very
studious
of
Union
and
Communion
among
our selves
,
and
of
the
Unity
and
Peace
of
the
Churches
that
we
oversee
.
We
must
be
sensible
how
needful
this
is
to
the
Prosperity
of
the
whole
,
the
strengthening
of
our
common
cause
,
the
good
of
the
particular
members
of
our
flock
,
and
the
further
enlargement
of
the
Kingdom
of
Christ
.
And
therefore
Ministers
must
smart
when
the
Church
is
wounded
and
be
so
far
from
being
the
Leaders
in
divisions
,
that
they
should
take
it
as
a
principal
part
of
their
work
to
prevent
and
heal
them
.
Day
and
night
should
they
bend
their
studies
to
find
out
means
to
close
such
breaches
.
They
must
not
only
barken
to
motions
for
Unity
,
but
propound
them
and
prosecute
them
:
Nor
only
entertain
an
offered
Peace
,
but
even
follow
it
when
it
flyeth
from
them
.
They
must
therefore
keep
close
to
the
antient
simplicity
of
the
Christian
faith
,
and
the
foundation
and
Center
of
Catholike
Unity
.
They
must
abhor
the
arrogancy
of
them
that
frame
new
Engins
to
wrack
and
tear
the
Church
of
God
,
under
protence
of
obviating
Errors
,
and
maintaining
the
truth
:
The
Scripture-sufficiency
must
be
maintained
,
and
nothing
beyond
it
imposed
on
others
;
and
if
Papists
or
others
call
to
us
for
the
Standard
and
Rule
of
our
Religion
,
it
is
the
Bible
that
we
must
shew
them
,
rather
then
any
Confessions
of
Churches
,
or
writings
of
men
.
We
must
learn
to
difference
well
between
Certainties
and
Uncertainties
,
Necessaries
and
Unnecessaries
,
Catholike
verities
(
quae
ab
omnibus
,
ubique
&
semper
sunt
retentae
,
as
Vincent
.
Lioen
.
speaks
)
and
private
opinions
;
and
to
lay
the
stress
of
the
Churches
.
Peace
upon
the
former
,
and
not
upon
the
latter
.
We
must
therefore
understand
the
Doctrine
of
Antiquity
,
that
we
may
know
what
way
men
have
gone
to
heaven
by
in
former
ages
,
and
know
the
writings
of
later
Divines
,
that
we
may
partake
of
the
benefit
of
their
clearer
Methods
and
Explications
;
but
neither
of
them
must
be
made
the
Rule
of
our
faith
or
charity
.
We
must
avoid
the
common
confusion
of
those
that
difference
not
between
verbal
and
real
Errors
,
and
hate
that
Rabies
quorundam
Theologorum
,
that
tear
their
Brethren
as
Hereticks
,
before
they
understand
them
.
And
we
must
learn
to
see
the
true
state
of
Controversies
,
and
reduce
them
to
the
very
Point
where
the
difference
lyeth
,
and
not
to
make
them
seem
greater
then
they
are
.
Instead
of
quarreling
with
our
Brethren
,
we
must
combine
against
the
common
adversaries
:
And
all
Ministers
must
associate
,
and
hold
Communion
,
and
Correspondency
,
and
Constant
meetings
to
those
ends
;
and
smaller
differences
of
Judgement
are
not
to
interrupt
them
.
They
must
do
as
much
of
the
work
of
God
in
Unity
and
Concord
as
they
can
.
Which
is
the
use
of
Synods
;
not
to
Rule
over
one
another
,
and
make
Laws
;
but
to
avoid
misunderstandings
,
and
consult
for
mutual
edification
,
and
maintain
Love
and
Communion
,
and
go
on
unanimously
in
the
work
that
God
hath
already
Commanded
us
.
Had
the
Ministers
of
the
Gospel
been
men
of
Peace
,
and
of
Catholike
rather
then
factious
spirits
,
the
Church
of
Christ
had
not
been
in
the
case
as
now
it
is
;
the
Nations
of
Lutherans
and
Calvinsts
abroad
,
and
the
differing
parties
here
at
home
,
would
not
have
been
plotting
the
subversion
of
one
another
,
nor
remain
at
that
distance
,
and
in
that
uncharitable
bitterness
,
nor
strengthen
the
common
enemy
,
and
hinder
the
building
and
prosperity
of
the
Church
as
they
have
done
.
CHAP.
IV.
SECT.
I.
Use
.
REverend
and
dear
Brethren
,
our
business
here
this
day
is
to
humble
our
souls
before
the
Lord
for
our
former
negligence
,
especially
of
Catechizing
and
personal
instructing
those
committed
to
our
charge
;
and
to
desire
Gods
assistance
of
us
in
our
undertaken
employment
for
the
time
to
come
.
Indeed
we
can
scarce
expect
the
later
without
the
former
.
If
God
will
help
us
in
our
future
duty
and
amendment
,
he
will
sure
humble
us
first
for
our
former
sin
.
He
that
hath
not
so
much
sense
of
his
faults
as
unfeignedly
to
lament
them
,
will
hardly
have
so
much
more
as
may
move
him
to
reform
them
.
The
sorrow
of
Repentance
may
go
without
the
change
of
heart
and
life
;
because
a
Passion
may
be
easier
wrought
then
a
true
conversion
:
but
the
change
cannot
go
without
some
good
measure
of
the
sorrow
.
Indeed
we
may
justly
here
begin
our
Confessions
;
It
is
too
common
with
us
to
expect
that
from
our
people
,
which
we
do
little
or
nothing
in
our selves
.
What
pains
take
we
to
humble
them
,
while
our selves
are
unhumbled
?
How
hard
do
we
squeeze
them
by
all
our
expostulations
,
convictions
,
and
aggravations
,
to
wring
out
of
them
a
few
penitent
tears
,
(
and
all
too
little
)
when
our
own
eyes
are
dry
,
and
our
hearts
too
strange
to
true
remorse
and
we
give
them
an
example
of
hard-heartedness
,
while
we
are
endeavouring
by
our
words
to
mollifie
and
melt
them
.
O
if
we
did
but
study
half
as
much
to
affect
and
amend
our
own
hearts
,
as
we
do
our
hearers
,
it
would
not
be
with
many
of
us
as
it
is
!
It
s
a
great
deal
too
little
that
we
do
for
their
humiliation
;
but
I
fear
its
much
less
that
some
of
us
do
for
our
own
.
Too
many
do
somewhat
for
other
mens
souls
,
while
they
seem
to
forget
that
they
have
any
of
their
own
to
regard
.
They
so
carry
the
matter
,
as
if
their
part
of
the
work
lay
in
calling
for
Repentance
,
and
the
hearers
in
Repenting
:
theirs
in
speaking
tears
and
sorrow
,
and
other-mens-only
in
weeping
and
sorrowing
;
theirs
in
preaching
duty
,
and
the
hearers
in
performing
it
;
theirs
in
crying
down
sin
,
and
the
peoples
in
forsakeing
it
.
But
we
find
that
the
Guides
of
the
Church
in
Scripture
did
confess
their
own
sins
as
well
as
the
sins
of
the
people
,
and
did
begin
to
them
in
tears
for
their
own
and
the
peoples
sins
.
Ezra
confesseth
the
sins
of
the
Priests
as
well
as
of
the
people
,
weeping
and
casting
himself
down
before
the
house
of
God
,
Ezr.
9.
6
,
7
,
10.
and
10.
1.
So
did
the
Levites
,
Neh.
9.
32
,
33
,
34.
Daniel
confessed
his
own
sin
as
well
as
the
peoples
,
Dan.
9.
20.
And
God
calleth
such
to
it
as
well
as
others
,
Joel
2.
15
,
16
,
17.
When
the
fast
is
summoned
,
the
people
gathered
,
the
Congregation
sanctified
,
the
Elders
assembled
,
the
Priests
the
Ministers
of
the
Lord
are
called
to
begin
to
them
in
weeping
,
and
calling
upon
God
for
mercy
.
I
think
if
we
consider
well
of
the
Duties
already
opened
,
and
withal
how
we
have
done
them
;
of
the
Rule
and
of
our
unanswerableness
thereto
,
we
need
not
demurr
upon
the
question
,
nor
put
it
to
a
question
,
Whether
we
have
cause
of
humiliation
?
I
must
needs
say
,
though
I
judge
my self
in
saying
it
,
that
he
that
readeth
but
this
one
Exhortation
of
Paul
in
Acts
20.
and
compareth
his
life
with
it
,
is
too
stupid
and
hard-hearted
,
if
he
do
not
melt
in
the
sense
of
his
neglects
,
and
be
not
laid
in
the
dust
before
God
,
and
forced
to
bewail
his
great
omissions
,
and
to
flye
for
refuge
to
the
blood
of
Christ
,
and
to
his
pardoning
grace
.
I
am
confident
,
Brethren
,
that
none
of
you
do
in
judgement
approve
of
the
Libertine
Doctrine
,
that
cryeth
down
the
necessity
of
Confession
,
Contrition
and
true
humiliation
,
yea
and
in
order
to
the
pardon
of
sin
!
Is
it
not
pitty
then
that
our
Hearts
are
not
more
Orthodox
as
well
as
our
heads
?
But
I
see
our
lesson
is
but
half
learnt
when
we
know
it
,
and
can
say
it
:
When
the
understanding
hath
learned
it
,
there
is
more
ado
to
teach
it
our
Wills
and
Affections
,
our
eyes
,
our
tongues
and
hands
.
It
is
a
sad
thing
that
so
many
of
us
do
use
to
preach
our
hearers
asleep
:
but
it
s
sadder
if
we
have
studyed
and
preacht
our selves
asleep
,
and
have
talkt
so
long
against
hardness
of
heart
,
till
our
own
grow
hardned
,
under
the
noise
of
our
own
reproofs
.
Though
the
head
only
have
eyes
,
and
ears
,
and
smell
,
and
taste
,
the
heart
should
have
life
,
and
feeling
and
motion
as
well
as
the
head
.
And
that
you
may
see
that
it
is
not
a
causeless
sorrow
that
God
calleth
us
to
.
I
shall
take
it
to
be
my
duty
to
call
to
remembrance
our
mainfold
sins
,
or
those
that
are
most
obvious
,
and
set
them
this
day
in
order
before
God
and
our
own
faces
,
that
God
may
cast
them
behind
his
back
:
and
to
deal
plainly
and
faithfully
in
a
free
confession
;
that
he
who
is
faithful
and
just
may
forgive
them
;
and
to
judge
our selves
that
we
be
not
judged
of
the
Lord
.
Wherein
I
suppose
I
have
your
free
and
hearty
consent
,
and
that
you
will
be
so
far
from
being
offended
with
the
disgrace
of
your
persons
and
of
others
in
this
office
,
that
you
will
readily
subscribe
the
charge
,
and
be
humble
self-accusers
;
and
so
far
am
I
from
justifying
my self
by
the
accusation
of
others
,
that
I
do
unfeignedly
put
my
name
with
the
first
in
the
bill
.
For
how
can
a
wretched
sinner
of
so
great
transgressions
,
presume
to
justifie
himself
with
God
?
Or
how
can
he
plead
Guiltless
,
whose
conscience
hath
so
much
to
say
against
him
?
If
I
cast
shame
upon
the
Ministery
,
it
is
not
on
the
office
,
but
on
our
persons
,
by
opening
that
sin
which
is
our
shame
:
The
glory
of
our
high
imployment
doth
not
communicate
any
glory
to
our
sin
;
nor
will
afford
it
the
smallest
covering
for
its
nakedness
.
For
sin
is
a
reproach
to
any
people
,
or
persons
,
Prov.
14.
34.
And
it
is
my self
as
well
as
others
on
whom
I
must
lay
the
shame
.
And
if
this
may
not
be
done
,
What
do
we
here
to
day
?
Our
business
is
to
take
shame
to
our selves
,
and
to
give
God
the
glory
,
and
faithfully
to
open
our
sins
that
he
may
cover
them
,
and
to
make
our selves
bare
by
confession
,
as
we
have
done
by
transgression
,
that
we
may
have
the
white
rayment
which
cloatheth
none
but
the
penitent
;
For
be
they
Pastors
or
people
,
it
is
only
he
that
confesseth
and
forsaketh
his
sins
,
that
shall
have
mercy
,
when
he
that
hardeneth
his
heart
shall
fal
into
mischief
,
Pro.
28.
13.
And
I
think
it
will
not
be
amiss
if
in
the
beginning
of
our
Confession
we
look
behind
us
,
and
imitate
Daniel
and
other
servants
of
God
who
confessed
the
sins
of
their
fore-fathers
and
predecessors
.
For
indeed
my
own
Judgement
is
so
far
from
denying
Original
sin
,
even
the
imputed
part
,
with
the
antient
opposers
of
it
,
or
those
of
the
new
Edition
,
that
it
doth
not
so
much
excuse
me
from
the
Guilt
of
my
later
progenitors
offences
,
as
most
other
mens
do
seem
to
excuse
them
.
Let
us
fetch
up
then
the
core
of
our
shame
,
and
go
to
the
bottom
,
and
trace
the
behaviour
of
the
Minsters
of
the
Gospel
from
the
daies
of
Christ
till
now
,
and
see
how
far
they
have
been
from
innocency
.
When
Christ
had
chosen
him
but
twelve
Apostles
,
who
kept
neer
his
person
,
that
they
might
be
acquainted
with
his
Doctrine
,
Life
and
Miracles
:
yet
how
ignorant
did
they
long
remain
,
not
knowing
so
much
as
that
he
must
dye
and
be
a
sacrifice
for
the
sins
of
the
world
,
and
be
buried
and
rise
again
,
and
ascend
into
glory
,
nor
what
was
the
nature
of
his
spiritual
Kingdom
?
so
that
it
puts
us
hard
to
it
to
imagine
how
men
so
ignorant
could
be
in
a
state
of
grace
;
but
that
we
know
that
those
points
were
after
of
absolute
necessity
to
salvation
,
that
were
not
so
then
.
[
*
](A26932-e14780-b)
*
If
any
one
about
the
time
of
Moses
,
offering
sacrifice
according
to
the
Law
,
were
not
instructed
in
the
Doctrine
of
the
death
of
our
Redeemer
,
but
only
believed
that
God
through
the
means
which
be
knoweth
to
be
most
agreeable
and
convenient
,
will
forgive
us
ou●
trespasses
,
it
were
insh●●ss
to
go
about
to
exclude
such
a
man
from
salvation
.
Pet.
Molinaeus
de
Tradition
.
c.
19
p.
251
,
252.
How
oft
doth
Christ
teach
them
publikely
and
apart
?
Mark
4.
34.
and
rebuke
them
for
their
unbelief
and
hardness
of
heart
:
And
yet
after
all
this
,
so
strange
were
these
great
mysteries
of
Redemption
to
them
,
and
these
(
now
)
Articles
of
our
Creed
,
that
Peter
himself
disswadeth
Christ
from
suffering
and
goeth
so
far
in
contradicting
his
gracious
thoughts
for
our
Redmption
,
that
he
is
called
Satan
,
and
tantum
non
excommunicate
.
And
no
wonder
;
for
if
his
counsel
had
been
taken
,
the
world
had
been
lost
for
ever
.
And
as
there
was
a
Iudas
among
them
,
so
the
twelve
are
before
Christs
face
contending
for
superiority
;
so
early
did
that
Pride
begin
to
work
in
the
best
,
which
afterwards
prevailed
so
far
in
others
,
as
to
bring
the
Church
so
low
as
we
have
seen
.
What
should
we
say
of
their
joynt
forsaking
Christ
of
their
failings
even
after
the
powrings
out
of
the
Spirit
!
of
the
dissention
and
separation
between
Paul
and
Barnabas
;
how
strange
Peter
made
of
the
calling
of
the
Gentiles
;
of
his
complyance
with
the
Jews
to
the
endangering
the
liberties
of
the
Gentiles
,
Gal.
2.
Of
the
dissimulation
of
Barnabas
;
and
the
common
dissertion
of
Paul
in
his
suffering
:
When
he
had
found
one
Timothy
,
he
saith
,
he
had
no
man
like-minded
,
that
would
naturally
care
for
their
estate
;
for
all
seek
their
own
,
and
not
the
things
of
Jesus
Christ
,
Phil.
2.
20
,
21.
A
sad
charge
of
self-seeking
in
that
glory
of
the
Church
for
faith
and
purity
.
And
what
charges
are
against
most
of
the
Angels
of
the
seven
Asian
Churches
is
expressed
,
Rev.
2.
and
3.
And
its
likely
that
Archippus
:
was
not
the
only
man
that
had
need
to
be
warned
to
look
to
his
Ministery
.
Col.
4.
17.
Nor
Demas
the
only
man
that
forsook
a
persecuted
partner
,
and
turned
after
the
things
of
the
world
!
Nor
Diotrephes
the
only
man
that
loved
to
have
the
prehemine
noe
,
and
made
quarrels
,
and
dealt
unjustly
and
unmercifully
in
the
Church
upon
that
account
.
And
even
while
the
Churches
were
frying
in
the
flames
,
yet
did
the
Pride
and
dissentions
even
of
godly
Pastors
do
more
then
the
fire
of
persecution
could
do
to
turn
al
to
ashes
.
How
sad
a
story
is
it
that
Policrates
with
all
the
Eastern
Churches
should
be
arrogantly
excommunicated
by
Victor
with
his
Romans
,
upon
no
higher
a
crime
then
mis-choosing
of
Easterday
(
which
our
Brittains
also
long
after
were
guilty
of
)
who
would
think
that
so
great
weakness
,
and
presumptuous
usurpation
,
and
uncharitable
cruelty
,
and
Schismatical
zeal
,
could
have
befalen
the
Pastors
of
the
Church
in
the
strongest
temptations
of
prosperity
?
much
less
in
the
midst
of
Heathenish
persecutions
!
What
toyes
and
trifles
did
the
antient
Reverend
Fathers
of
the
Church
trouble
their
heads
about
,
and
pester
the
Church
with
,
and
what
useless
stuff
are
many
of
their
Canons
composed
of
?
Yet
these
were
the
great
matter
and
work
of
many
of
their
famous
consultations
.
How
quickly
did
they
seem
to
forget
the
perfection
of
holy
Scripture
,
the
non-necessity
and
burdensomness
of
ceremonious
impositions
;
And
by
taking
upon
them
an
unnecessary
and
unjust
kind
of
Jurisdiction
,
they
made
the
Church
so
much
more
work
then
ever
Christ
made
it
,
and
so
clogged
Religion
with
humane
devices
,
that
the
Christian
world
hath
groaned
under
it
ever
since
,
and
been
almost
brought
to
ruine
by
it
;
and
the
Reverence
of
their
persons
hath
put
so
much
Reputation
on
the
crime
,
and
custom
hath
so
taught
it
to
plead
praescription
,
that
when
the
●acerated
languid
Churches
will
be
delivered
from
the
sad
effects
of
their
presumption
,
God
only
knoweth
.
It
would
make
an
impartial
Reader
wonder
that
peruseth
their
Canons
and
the
History
of
the
Church
,
that
ever
men
of
piety
,
and
charity
,
and
sobriety
,
could
be
drawn
to
perplex
and
tear
in
pieces
the
Churches
by
such
a
multitude
of
vanities
,
and
needless
determinations
(
●o
say
no
worse
.
)
And
that
the
Preachers
of
the
Gospel
of
peace
,
which
so
enjoyneth
humility
,
unity
and
love
,
should
ever
be
drawn
to
such
a
height
of
p●ide
,
as
to
think
themselves
meet
to
make
so
many
Laws
for
the
whole
Church
of
Christ
,
and
to
bind
all
their
Brethren
through
the
world
to
the
obedience
of
their
dictates
,
and
practice
of
their
historical
insnaring
Ceremonies
;
and
that
upon
the
penalties
of
being
accounted
no
less
then
damned
Hereticks
or
Schismaticks
.
Though
Paul
had
told
them
betime
that
he
was
afraid
of
them
,
lest
as
the
Serpent
deceived
Eve
,
so
they
should
be
deceived
and
drawn
from
the
simplic●ty
that
was
in
Christ
,
2
Cor.
11.
3.
Yet
quickly
was
this
Caution
forgotten
,
and
the
thing
that
Paul
feared
soon
befell
them
,
and
in
stead
of
the
simplicity
of
Doctrine
,
they
vexed
the
Churches
with
curious
controversies
;
and
instead
of
the
simplicity
of
Disci●line
and
Government
,
they
corrupted
the
Church
with
Pompe
and
Tyran●ie
,
and
varieties
of
new
orders
and
rules
of
Religions
;
and
instead
of
the
simplicity
of
worship
,
they
set
up
such
a
train
of
their
own
inventions
,
of
which
the
Church
had
no
necessity
,
that
the
Bishops
were
become
the
Masters
of
Ceremonies
,
who
should
have
been
the
faithful
and
humble
observers
of
the
pure
Laws
and
Ordinances
of
Christ
.
Though
their
Councils
were
usual
for
the
Churches
Communion
had
they
been
rightly
ordered
,
yet
so
unhappily
did
they
manage
them
for
the
most
part
,
that
Greg.
N●zianzene
purposed
to
come
at
them
no
more
,
as
having
never
seen
any
that
did
not
more
harm
then
good
;
And
so
bold
and
busie
were
they
in
additions
and
innovations
,
even
in
making
new
●reeds
,
that
Hilary
sadly
complains
of
it
,
not
sparing
the
Council
of
N●ce
it self
(
though
their
Creed
were
allowable
)
because
they
taught
others
the
way
,
and
set
the
rest
a
work
.
And
Luther
sheweth
us
at
large
in
his
●ook
de
Conciliis
,
what
thoughts
he
had
of
those
Assembli●s
.
Three
lamentable
vices
did
the
Prelates
of
the
Church
then
commonly
abound
in
,
Pride
the
root
;
Contention
,
and
Vain
impositions
and
inventions
,
the
fruits
.
No
charity
that
is
not
blind
can
hide
this
guilt
.
We
had
never
else
had
the
Christian
world
so
plagued
with
their
quarrels
about
superiority
,
and
vain
Traditions
,
after
such
warnings
,
and
lessons
and
examples
as
Christ
had
g●ven
his
own
Apostles
.
When
once
the
fa●our
of
a
Christ●an
Prince
did
shine
upon
the
Churches
,
what
self-exaltation
and
contention
of
the
Prelates
did
ensue
?
So
that
if
they
had
not
been
restrained
and
kept
in
quiet
by
the
Emperor
,
how
soon
would
they
have
made
a
sadder
havock
then
they
did
?
perhaps
in
their
first
General
Council
it self
.
And
though
that
Council
had
a
good
occasion
,
even
to
suppress
the
Arrian
heresie
,
yet
had
not
Constantine
committed
their
mutual
accusations
to
the
flames
,
and
shamed
them
from
their
contendings
,
it
had
not
had
so
good
an
end
.
And
yet
as
good
as
it
was
,
Luther
saith
,
p.
226.
de
Concil.
Ariana
haeresis
jocus
fuit
ante
Nicenum
Concilium
,
praeilla
confusione
quam
ipsi
post
Concilium
excitaverunt
.
Angustines
sad
complaint
of
the
loading
of
the
Church
with
ceremonies
,
and
comparing
them
to
Judaism
,
is
commonly
known
.
Of
which
see
Luthers
Comment.
ib.
p.
55
,
56.
And
so
strange
did
it
seem
to
Luther
that
the
learned
Prelates
of
those
bitter
times
should
so
scold
circa
naenia
&
nugas
,
about
preheminence
and
ceremonies
,
and
things
of
nought
,
that
he
is
again
and
again
taken
up
in
admiring
it
.
Read
that
Treatise
throughout
.
Is
it
not
sad
to
think
of
the
heat
of
an
Epiphanius
and
Theophilus
Alexand.
against
Chrysostom
,
and
of
Chrysostome
against
them
!
Of
Hierom
against
Ruffinus
,
Chrysostom
,
and
many
others
;
and
if
Austin
had
not
been
more
peaceable
then
he
,
one
of
them
must
have
been
an
Heretick
,
or
Schismatick
at
least
.
How
many
more
such
sad
examples
have
we
!
And
for
their
damnatory
Sentences
,
they
were
more
presumptuous
then
their
Laws
;
Few
men
could
stand
in
anothers
way
,
or
fall
out
,
but
one
of
them
must
be
an
Heretick
before
they
had
made
an
end
.
Small
differences
were
named
damnable
Heresies
.
Though
they
had
enough
among
them
that
were
such
indeed
,
(
whereof
some
of
the
Clergy
were
almost
alwaies
the
causes
and
fomenters
)
yet
did
they
so
multiply
them
by
their
imputation
,
that
their
Catalogues
swelled
beyond
the
credit
of
charity
.
And
he
that
had
the
highest
reputation
,
was
usually
safest
from
the
blot
,
and
had
power
to
make
others
hereticks
almost
at
his
pleasure
;
and
if
a
man
had
once
got
the
vote
and
fame
,
it
was
dangerous
gainsaying
him
.
Had
Vigilantius
or
Jovinian
had
Hieroms
name
,
some
of
their
heresies
might
possibly
have
been
articles
of
faith
.
And
as
they
were
dangerously
forward
on
one
side
to
make
every
small
mistake
a
Heresie
,
and
cause
divisions
in
the
Church
by
their
unjust
condemnations
;
so
many
on
the
other
hand
were
as
forward
to
provoke
them
,
by
novelties
or
false
conceits
,
especially
about
the
Trinity
,
and
the
person
and
natures
of
Christ
;
So
that
unquiet
spirits
knew
not
when
or
where
to
rest
:
And
multitudes
of
them
did
turn
cheaters
and
deluders
of
the
vulgar
,
by
pretending
to
Miracles
,
and
Revelations
,
and
Visions
,
and
drawing
the
people
deeper
into
superstition
by
such
means
,
(
as
Bonafacius
Moguntinus
wrote
to
Pope
Zachary
about
the
hypocritical
Saint
Aldebert
.
)
And
in
that
age
especially
when
few
learned
men
(
as
Erasmus
complaineth
)
did
escape
the
suspition
of
heresie
,
and
he
that
was
a
Mathematician
was
counted
a
Magitian
,
it
had
been
more
wit
to
have
silenced
some
unnecessary
verities
,
then
to
have
angred
impatient
ignorance
.
Virgilius
might
have
talkt
more
of
the
world
above
us
,
and
let
the
world
below
us
alone
,
rather
then
to
force
the
learned
Pope
Zacbary
to
say
to
his
brother
Boniface
of
Mentz
:
De
perversa
&
iniqua
doctrina
,
quam
contra
Deum
&
animam
suam
locutus
est
;
(
a
high
crime
)
si
clar
ficatum
fuerit
ita
eum
confiteri
,
quod
alius
mundus
&
alii
homines
sub
terras
sint
,
hunc
accito
Concilio
,
ab
ecclesia
pelle
sacerdotii
honore
privatum
.
vid.
Usher
.
syllog
.
Hibernic
.
Epistel
.
pag.
49
,
50.
But
to
mention
the
twentieth
part
of
the
Proud
usurpations
,
innovations
,
impositions
and
sentences
of
those
following
times
,
especially
among
the
Romanists
,
is
fitter
for
large
volumns
then
a
cursary
Lamentation
of
the
Churches
sins
.
I
will
not
meddle
with
the
Errors
,
and
cruel
blood
shed
of
the
Popish
Clergy
of
late
,
against
the
Waldenses
,
and
Protestants
;
nor
yet
with
the
sad
condition
of
the
rest
of
the
Clergy
through
the
Christian
world
,
in
Aethiopia
,
Muscovia
,
Grece
,
&c.
For
you
will
think
that
this
is
less
to
us
that
do
disclaim
them
:
But
let
us
come
neerer
our selves
,
and
we
shall
find
yet
matter
of
further
lamentation
.
And
I
will
purposely
say
nothing
of
any
of
the
sins
of
our
forrain
Reformers
,
nor
meddle
with
any
of
those
sad
contentions
,
which
have
brought
the
Reformed
Churches
into
two
such
exasperated
partys
,
Lutherans
and
Calvinists
,
(
as
they
are
commonly
called
)
and
hindred
their
reconciliation
and
frustrated
all
means
that
have
been
used
to
that
end
till
this
day
,
to
the
exceeding
shame
of
the
Pastors
of
these
Churches
,
and
the
publishing
of
our
darkness
,
Pride
,
and
selfishness
to
all
the
world
.
But
my
present
business
lyeth
only
at
home
,
and
that
only
with
the
Reformed
Pastors
of
our
Churches
.
For
though
through
the
great
mercy
of
God
,
they
are
far
from
the
Papal
cruelty
which
made
bone-fires
of
their
Brethren
better
then
themselves
throughout
the
Land
,
and
as
far
from
the
worst
of
their
Errors
and
false
worship
;
yet
have
we
been
so
far
from
innocency
,
that
all
posterity
is
bound
to
lament
the
miscarriages
of
their
predecessors
.
Is
it
not
a
very
sad
History
of
the
troubles
at
Frankford
,
to
read
that
so
many
godly
learned
men
that
had
forsaken
all
for
the
Reformed
profession
,
and
were
Exiles
in
a
forraign
Land
,
even
in
a
City
where
they
had
but
borrowed
the
liberty
of
one
Church
should
even
then
fall
in
pieces
among
themselves
,
and
that
about
a
Liturgy
and
Ceremonies
,
so
far
as
to
make
a
division
;
and
after
many
plottings
and
counter-plottings
,
and
underminings
of
one
another
,
one
part
of
them
must
leave
the
City
,
and
go
seek
another
for
their
liberty
!
What
had
not
those
few
Exiles
that
left
their
native
Country
,
lands
and
friends
,
and
all
for
the
Gospel
,
that
fled
so
far
for
the
liberty
of
Gods
worship
,
and
had
as
great
advantage
as
most
men
in
the
world
to
be
sensible
of
the
excellency
of
Reformation
and
liberty
,
had
these
I
say
no
more
Christian
love
and
tenderness
,
no
more
esteem
of
what
they
suffered
for
,
then
to
fall
out
with
one
another
,
and
almost
fall
upon
one
another
,
for
such
things
as
these
!
Would
not
suffering
abate
their
pride
and
passions
,
and
close
their
hearts
,
nor
yet
make
them
so
far
patient
as
to
tolerate
each
other
in
so
small
a
difference
:
Even
when
their
dearest
friends
and
fellow-servants
were
frying
in
the
flames
at
home
,
and
the
prisons
filled
with
them
,
and
they
had
daily
news
of
one
after
another
that
was
made
a
sacrifice
to
the
fury
of
the
Papists
,
could
they
yet
proceed
in
their
own
dissentions
,
and
that
to
such
a
height
!
O
what
is
man
!
and
the
best
of
men
!
Yea
before
this
,
in
King
Edwards
daies
,
what
rigor
was
used
against
Bishop
Hooper
about
such
Ceremonies
!
But
the
prison
abated
Bishop
Ridleys
uncharitableness
,
and
they
then
learned
more
charity
when
they
were
going
to
the
flames
.
From
Frankford
the
sad
division
at
the
death
of
Queen
Mary
was
transported
into
England
;
and
the
seeds
that
were
sown
or
began
to
spring
up
in
the
Exiled
Congregation
,
did
too
plentifully
fructifie
in
the
Land
of
their
prosperity
.
No
sooner
doth
the
Sun
shine
upon
them
,
but
contentious
spirits
begin
to
swarm
;
and
the
prison
doors
are
no
sooner
open
,
and
their
bolts
knockt
off
,
but
they
continue
the
suppressing
of
their
Brethren
,
as
if
they
had
been
turned
loose
as
fighting
Cocks
to
fall
upon
one
another
,
and
to
work
for
Satan
when
they
had
suffered
for
Christ
.
The
party
that
was
for
Prelacy
and
Ceremonies
,
prevailed
for
the
countenance
of
the
state
,
and
quickly
got
the
staff
into
their
hands
,
and
many
of
their
Brethren
under
their
feet
:
and
so
contrived
the
business
that
there
was
no
quiet
station
to
be
had
in
the
Ministery
,
for
those
that
would
not
be
of
their
mind
and
way
.
And
many
of
them
endeavoured
to
have
a
brand
of
ignominy
set
upon
their
names
,
who
desired
the
Discipline
and
order
of
other
reformed
Churches
;
That
all
might
be
accounted
Schismaticks
that
would
not
be
ruled
by
them
even
in
Ceremonies
.
The
contrary-minded
also
were
some
of
them
too
intemperate
,
and
impatient
,
and
unpeaceable
;
and
some
few
of
them
turned
to
flat
separation
,
and
flew
in
the
faces
of
the
Prelates
with
reviling
:
For
their
sakes
many
wise
and
peaceable
men
were
the
worse
used
;
and
they
that
were
got
into
the
Chair
,
began
to
play
the
scorners
and
the
persecutors
:
and
thought
meet
to
impose
upon
them
all
the
nick-name
of
Puritans
,
as
knowing
how
much
names
of
reproach
and
scorn
could
do
with
the
vulgar
for
the
furthering
of
their
cause
;
some
of
these
Puritans
(
as
now
they
had
named
them
)
were
imprisoned
,
and
some
put
to
death
,
and
some
dyed
in
and
by
imprisonment
:
They
are
all
made
uncapable
of
being
Preachers
of
the
Gospel
in
England
,
till
they
would
change
their
minds
,
and
subscribe
to
the
lawfulness
of
Prelacy
,
and
the
Liturgy
and
Ceremonies
,
and
use
these
accordingly
when
they
use
their
Ministery
.
O
how
much
did
many
good
men
rejoyce
that
the
Lord
had
visited
their
native
Countrey
with
deliverance
,
and
the
light
of
the
glorious
Gospel
of
his
Son
?
How
much
did
they
long
to
lay
out
themselves
for
the
saving
of
their
dear
Countreymen
,
and
to
improve
the
present
freedom
for
the
most
effectual
propagation
of
the
Truth
?
When
alas
their
own
friends
,
some
of
their
fellow-sufferers
animated
and
assisted
by
many
temporizers
,
did
suddenly
disappoint
their
hopes
and
shut
them
out
of
the
Vineyard
of
the
Lord
,
and
would
suffer
none
to
labour
in
it
,
but
themselves
and
theirs
.
Alas
that
persecution
should
be
so
soon
forgotten
!
and
that
they
should
have
no
more
sense
of
the
cruelty
of
the
Papists
,
to
have
moved
them
to
some
more
tenderness
of
the
consciences
and
liberties
of
their
Bretheren
.
That
they
had
no
more
compassion
on
the
Church
of
Christ
,
then
to
deprive
it
of
the
labours
of
so
many
choice
and
worthy
men
;
and
that
at
such
a
time
of
necessity
.
When
Popish
Priests
were
newly
cast
out
,
and
multitudes
of
Congregations
had
no
Preachers
at
all
,
but
some
silly
Readers
,
yet
might
not
these
men
be
allowed
to
Preach
.
If
the
Judgements
of
these
Prelates
were
never
so
absolute
for
the
Divine
right
of
their
own
government
,
yet
could
it
not
be
so
for
the
absolute
Necessity
of
the
Cross
,
Surplice
,
and
every
part
of
the
forms
in
their
Liturgy
!
Had
they
but
countenanced
most
their
own
party
,
and
silenced
all
that
did
speak
against
their
Government
and
Ceremonies
,
and
only
allowed
them
to
preach
the
Gospel
without
subscription
to
the
lawfulness
of
these
things
,
and
with
a
silent
forbearance
of
the
use
of
the
Ceremonies
,
they
might
have
better
secured
their
own
power
and
way
,
and
have
exercised
some
sense
of
brotherly
love
,
and
compassion
on
the
necessitous
state
of
the
Church
,
and
in
all
likelyhood
might
have
stood
safe
themselves
to
this
day
.
A
wonderful
thing
it
seems
to
me
,
that
wise
and
good
men
(
for
such
I
doubt
not
but
many
of
them
were
)
should
think
it
better
that
many
hundred
Congregations
in
England
(
to
say
nothing
of
Ireland
or
Scotland
)
should
be
without
any
preaching
at
all
to
the
apparent
hazard
of
the
damnation
of
means
souls
(
who
were
so
deep
in
Popish
ignorance
before
)
then
that
a
man
should
preach
to
them
that
durst
not
use
the
Cross
or
Surplice
?
were
these
of
more
worth
then
so
many
souls
?
It
was
lawful
in
the
Apostles
daies
to
baptize
without
the
Cross
,
and
to
pray
,
and
praise
God
without
the
Surplice
?
and
why
might
not
the
Prelates
of
England
have
tolerated
that
in
the
Churches
necessities
,
at
least
as
a
weakness
in
well-meaning
Brethren
which
the
Apostolical
Churches
used
not
at
all
?
What
if
they
were
lawful
?
They
that
thought
so
might
have
them
.
Were
they
now
become
more
necessary
then
the
Preaching
of
the
Gospel
,
when
in
the
Apostles
times
they
were
of
no
necessity
or
use
at
all
?
If
it
were
obedience
to
the
Prelates
that
was
necessary
,
they
might
have
required
obedience
to
undoubted
and
necessary
things
,
and
they
should
soon
have
found
it
.
Had
they
contented
themselves
to
be
as
Officers
under
Christ
,
to
see
to
the
execution
of
his
Laws
,
and
to
meddle
at
least
with
no
needless
new
Legislation
,
I
think
few
would
have
questioned
obedience
to
them
but
the
ungodly
.
But
it
was
sadly
contrived
to
have
such
Impositions
on
mens
consciences
in
needless
or
indifferent
things
,
as
the
most
tender
conscienc't
men
were
likest
to
disobey
,
and
as
might
be
snares
to
those
that
desired
to
please
God
,
(
when
)
the
business
of
Church
Governors
should
be
to
promote
the
obedience
of
Christs-Laws
,
and
to
encourage
those
that
are
most
fearful
to
disobey
them
)
and
to
do
as
the
Law
makers
,
Dan.
6.
5.
We
shall
not
find
any
occasion
against
this
Daniel
,
except
we
find
it
against
him
concerning
the
Law
of
his
God
.
But
thus
it
came
to
pass
that
the
enemy
of
the
Church
did
too
much
attain
his
ends
:
such
excellent
men
as
Hildersham
,
Brightman
,
P.
Bayn
,
Parker
,
Ames
,
Bradshaw
,
Dod
,
Nicolls
,
with
multitudes
more
were
laid
aside
and
silenced
;
and
multitudes
of
them
that
petitioned
for
liberty
in
Lincolnshire
,
Devonshire
,
and
other
parts
,
suppressed
;
and
the
Nation
in
the
mean
time
abounding
with
gross
ignorance
,
was
brought
by
observing
the
countenance
of
the
times
,
to
like
their
own
Readers
better
then
painful
Preachers
,
and
to
hate
and
scorn
the
zealous
obedience
to
the
Laws
of
Christ
,
and
all
diligence
for
salvation
,
because
they
observed
,
that
those
men
that
were
such
,
were
so
many
of
them
hated
and
persecuted
by
the
Rulers
,
though
on
the
occasions
before
mentioned
.
And
here
was
the
foundation
of
our
greatest
misery
laid
:
While
some
of
the
Rulers
themselves
began
to
turn
their
hatred
against
practical
godliness
(
which
corrupted
nature
hates
in
all
)
and
the
common
people
took
the
hint
,
and
no
longer
confined
the
word
Puritan
to
the
Non-conformists
,
but
applyed
it
commonly
through
all
parts
of
the
Land
,
to
those
that
would
but
speak
seriously
of
heaven
,
and
tell
men
of
Death
and
Judgement
,
and
spend
the
Lords
day
in
preparation
thereto
,
and
desire
others
to
do
the
like
;
that
did
but
pray
in
their
families
,
and
keep
their
children
and
servants
on
the
Lords
day
to
learn
the
way
to
salvation
,
in
stead
of
letting
them
spend
it
in
gaming
or
revelling
;
they
that
did
but
reprove
a
swearer
or
a
drunkard
;
these
were
become
the
Puritans
and
the
Precisians
,
and
the
hated
ones
of
the
time
;
so
that
they
became
a
by-word
in
all
the
Towns
and
Villages
in
England
that
ever
I
knew
,
or
heard
of
(
as
to
these
things
.
)
And
thus
when
the
Prelates
had
engaged
the
vulgar
in
their
cause
,
and
partly
by
themselves
,
and
partly
by
them
,
had
so
far
changed
their
cause
,
as
that
all
serious
Christians
that
feared
sin
,
and
were
most
diligent
for
salvation
,
were
presently
engaged
among
their
adversaries
,
and
they
were
involved
with
the
rest
,
though
they
did
nothing
against
the
Government
or
Ceremonies
,
and
the
most
ignorant
and
impious
became
the
friends
and
agents
of
the
times
,
and
everywhere
made
the
most
pious
and
sedulous
Christians
a
common
scorn
,
to
the
dishonour
of
God
,
and
the
hardening
of
the
wicked
,
and
discouraging
of
the
weak
,
and
filling
men
with
prejudice
against
a
godly
life
,
and
hindring
many
thousands
from
the
way
of
salvation
:
then
did
God
himself
appear
more
evidently
as
interested
in
the
quarrel
,
and
rose
against
them
,
and
shamed
them
that
had
let
in
scorn
and
shame
upon
his
waies
;
And
this
,
even
this
was
the
very
thing
that
brought
them
down
.
Besides
this
,
there
was
scarce
such
a
thing
as
Church-Government
or
Discipline
known
in
the
Land
;
but
only
this
harassing
of
those
that
dissented
from
them
.
In
all
my
life
I
never
lived
in
the
Parish
where
one
person
was
publikely
admonished
or
brought
to
publike
penitence
or
excommunicated
,
though
there
were
never
so
many
obstinate
drunkards
,
whoremongers
or
vilest
offenders
.
Only
I
have
known
now
and
then
one
for
getting
a
bastard
,
that
went
to
the
Bishops
Court
and
paid
their
fees
;
and
I
heard
of
two
or
three
in
all
the
Countrey
(
in
all
my
life
)
that
stood
in
a
white
sheet
an
hour
in
the
Church
:
But
the
antient
Discipline
of
the
Church
was
unknown
.
And
indeed
it
was
made
by
them
impossible
,
when
one
man
that
lived
at
a
distance
from
them
,
and
knew
not
one
of
many
hundreds
of
the
Flock
,
did
take
upon
him
the
sole
Jurisdiction
(
and
executed
it
not
by
himself
,
but
by
a
lay-Chancellor
)
excluding
the
Pastors
of
the
several
Congregations
,
who
were
but
to
joyn
with
the
Church-wardens
and
the
Apparitors
in
presenting
men
,
and
bringing
them
into
their
Courts
:
And
an
impossible
task
must
needs
be
unperformed
:
And
so
the
controversie
as
to
the
letter
and
outside
was
,
Who
should
be
the
Governors
of
all
the
particular
Churches
?
but
as
to
the
sense
and
inside
of
it
,
it
was
,
Whether
there
should
be
any
effectual
Church-Government
,
or
not
?
Whereupon
those
that
pleaded
for
Discipline
,
were
called
by
the
New
name
of
Disciplinarians
;
as
if
it
had
been
a
kind
of
Heresie
to
desire
Discipline
in
the
Church
.
At
last
the
heat
began
to
grow
greater
,
and
new
impositions
raised
new
adversaries
.
When
conformable
Puritans
began
to
bear
the
great
reproach
(
there
being
few
of
the
Non-conformists
left
)
Then
must
they
also
be
gotten
into
the
Net
;
Altars
must
be
bowed
to
or
towards
:
All
must
publish
a
Book
for
dancing
and
sports
on
the
Lords
day
,
disabling
the
Masters
of
Families
,
&
parents
(
though
they
had
smal
time
on
the
week-daies
,
by
reason
of
their
poverty
or
labour
)
to
keep
in
their
own
children
or
families
from
dancing
on
that
day
,
that
they
might
instruct
them
in
the
matters
of
God
.
If
a
man
as
he
read
a
Chapter
to
his
family
,
had
perswaded
them
to
observe
and
practice
it
,
and
with
any
reasons
urged
them
thereto
,
this
was
called
expounding
,
and
was
enquired
of
in
their
Articles
,
to
be
presented
together
with
Adultery
and
such
like
sins
:
so
also
was
he
used
that
had
no
preaching
at
home
,
and
would
go
hear
a
conformable
Preacher
abroad
:
So
that
multitudes
have
I
known
exceedingly
troubled
or
undone
for
such
matters
as
these
,
when
not
one
was
much
troubled
for
scandalous
crimes
.
Then
Lectures
were
put
down
,
and
afternoon
Sermons
,
and
expounding
the
Catechism
,
or
Scripture
in
the
afternoons
.
And
the
violence
grew
so
great
,
that
many
thousand
families
left
the
Land
,
and
many
godly
,
able
Ministers
,
Conformists
as
well
as
others
,
were
fain
to
flie
and
become
Exiles
,
some
in
one
Countrey
and
some
in
another
,
and
most
in
the
remote
American
parts
of
the
world
:
Thither
went
Cotten
,
Hooker
,
Davenport
,
Shephard
,
Allen
,
Cobbet
,
Noyes
,
Parker
,
with
many
another
that
deserved
a
dwelling
place
in
England
.
Yet
I
must
profess
I
should
scarce
have
mentioned
any
of
this
,
nor
taken
it
for
so
hainous
a
crime
,
had
it
been
only
cruelty
to
the
persons
of
these
men
,
though
they
had
dealt
much
hardlyer
with
them
then
they
did
,
and
if
it
had
not
been
greater
cruelty
to
the
Church
,
and
if
they
had
but
had
competent
men
for
their
places
when
they
were
cast
out
.
But
alas
the
Churches
were
pestered
with
such
wretches
as
are
our
shame
and
trouble
to
this
day
.
Abundance
of
meer
Readers
,
and
drunken
profane
deboist
men
,
were
the
Ministers
of
the
Churches
;
so
that
we
have
been
this
many
years
endeavouring
to
cleanse
the
Church
of
them
,
and
have
not
fully
effected
it
to
this
day
.
And
many
that
had
more
plausible
tongues
,
did
make
it
their
chief
business
,
to
bring
those
that
they
called
Puritans
into
disgrace
,
and
to
keep
the
people
from
being
such
.
So
that
I
must
needs
say
,
that
I
knew
no
place
in
these
times
,
where
a
man
might
not
more
safely
have
been
drunken
every
week
,
(
as
to
their
punishment
)
then
to
have
gone
to
hear
a
Sermon
if
he
had
none
at
home
.
For
the
common
people
readily
took
the
hint
,
and
increased
their
reproach
,
as
the
Rulers
did
their
persec●tion
;
so
that
a
man
could
not
in
any
place
of
England
that
I
came
in
,
have
said
to
a
swearer
or
a
drunkard
,
O
do
not
sin
against
God
,
and
wound
or
hazard
your
own
soul
,
but
he
should
have
been
presently
●ooted
at
as
a
Puritan
:
He
could
not
have
said
to
an
ignorant
or
carele●s
neighbour
,
Remember
your
everlasting
state
:
prepare
for
death
and
Judgement
:
or
have
talked
of
any
Scripture
matters
to
them
,
but
he
was
presently
jeered
as
a
Puritan
or
Precisian
:
and
Scripture
it self
was
become
a
reproach
to
him
that
talked
of
it
,
and
they
would
cry
out
,
What!
we
must
have
talk
of
Scripture
now
!
you
will
preach
to
us
!
we
shall
have
these
Preachers
ordered
●re
long
.
So
that
it
was
become
commonly
in
England
a
greater
reproach
to
be
a
man
truly
living
in
the
fear
of
God
,
then
to
live
in
open
prophaness
,
and
to
rail
at
godliness
,
and
daily
scorn
it
,
which
was
so
far
from
being
a
matter
of
danger
,
that
many
took
it
up
in
expectation
of
preferment
;
and
the
Preachers
of
the
times
were
well
ware
that
the
rising
way
was
to
preach
against
the
precise
Puritans
,
and
not
to
live
precisely
themselves
.
And
thus
both
Ministery
and
people
grew
to
that
sad
pass
,
that
it
was
no
wonder
if
God
would
bear
no
longer
with
the
Land
.
Even
as
it
was
in
the
Western
Churches
before
the
inundation
of
the
Goths
and
Vandals
,
as
Salvian
among
others
tells
us
;
Indeed
I
know
not
a
Writer
that
more
fitly
painteth
out
the
state
of
our
times
;
I
shall
therefore
borrow
some
of
his
words
to
express
our
case
,
which
it
seems
had
been
then
the
Churches
case
.
Ipsa
Dei
Ecclesia
quae
in
omnibus
esse
debet
placatrix
Dei
,
quid
est
aliud
quam
exacerbatrix
Dei
?
aut
pr●ter
paucissim●s
qu●sdam
qui
mala
fugiunt
,
quid
est
aliud
pene
omnis
coetus
Christianorum
quam
sentina
vitiorum
?
Quotum
enim
quemque
invenies
in
Ecclesia
non
aut
Ebriosum
aut
helluonem
,
aut
adulterum
,
&c.
—
immo
facilius
invenias
qui
totum
sit
quam
qui
nihil
:
Et
quod
diximus
nihil
ni●is
forsitan
gravis
videatur
esse
censura
;
plus
multo
dicam
,
facilius
invenias
reum
malorum
omnium
quam
non
omnium
;
facilius
majorum
criminum
quam
minorum
:
id
est
,
facilius
qui
&
major
a
crimina
cum
minoribus
,
quam
qui
minor
a
tantum
sin●
majoribus
perpetrarint
.
In
hanc
enim
morum
probrositatem
prope
omnis
Ecclesiastica
pl●bs
redacta
est
,
ut
in
●uncto
populo
Christiano
genus
quodammodo
sanctitatis
si●
,
minus
esse
vitiosum
.
Itaque
Ecclesias
vel
potius
templa
atque
altaria
Dei
minoris
reverentiae
quidem
habent
quam
cujus●●bet
minimi
ac
municipalis
judicis
domum
.
Siquidem
intra
j●nuas
non
modo
illustrium
potestatum
,
sed
etiam
praesidum
&
praepositorum
,
non
omnes
passim
intrare
praesumunt
,
nisi
quos
aut
judex
vocaverit
,
aut
negotium
traxerit
,
aut
ipsa
honoris
proprii
dignitas
introire
permiserit
:
it
a
●t
si
quispiam
fu●rit
insolenter
ingressus
,
aut
caed●tur
,
aut
propellatur
aut
al●qua
verec●●diae
atque
existimationis
su●
labe
mulctetur
.
In
templa
autem
vel
potius
in
altaria
atqu●
sacraria
Dei
passim
omnes
sordidi
ac
flagitiosi
sin●
ulla
penitus
reverentia
sacri
honor
is
irrumpunt
,
non
quia
non
omnes
ad
exorandum
Deum
currere
debent
;
sed
quia
qui
ingreditur
ad
placandum
,
non
debet
egredi
ad
exacerbandum
.
Neque
enim
ejusde●
offic●●
est
indulgentiam
poscere
&
●r
acundiam
provocare
:
Novum
siquidem
monstrigenus
est
;
eadem
paene
omnes
jugiter
faciunt
,
quae
fecisse
se
plangunt
:
Et
qui
intrant
in
Ecclesiasticam
domum
,
ut
mala
antiqua
defleant
,
exeunt
;
&
quid
dico
excunt
?
in
ipsis
pene
hoc
orationibus
suis
moliuntur
.
Salv.
de
Gubern
.
l.
3.
p.
86
,
87.
Et
pag.
180.
O
miseriam
lacrymabilem
.
O
miseriam
luctuosam
!
quam
dissimilis
nunc
a
seipso
est
populus
Christian●s
,
id
est
,
ab
eo
qui
fuit
quondam
!
—
Ecce
in
quid
reducti
sumus
,
ut
beatam
fore
Ecclesiam
judicemus
,
si
vel
tantum
in
se
boni
habeat
quantum
mali
.
Nam
quomado
non
beatam
arbitremur
,
si
mediam
plebis
partem
haberet
innoxiam
,
quam
pene
totam
nunc
esse
plangimus
criminosam
—
superfluè
unius
scelera
deflevimus
;
aut
omnes
enim
,
aut
pene
omnes
flendi
atque
lugendi
sunt
.
Et
pag.
195
,
196.
Omnia
amamus
;
omnia
colimus
;
solus
nobis
in
com●aratione
omnium
Deus
vilis
est
?
siquando
enim
veniret
,
(
quod
saepe
evenit
)
ut
eodem
die
&
festivitas
Ecclesiastica
&
ludi
publici
agantur
,
quaeso
ab
omnium
Conscientia
,
quis
locus
majores
Christianorum
virorum
copias
haberet
?
Caveane
ludi
publici
,
au
atrium
Dei
?
Et
templum
omnes
magis
sectentur
,
au
theatrum
?
dicta
Evangeliorum
magis
diligant
au
thymelicorum
?
verba
vitae
,
an
mortis
?
verba
Christi
,
an
mimi
?
Non
est
dubium
quin
illud
magis
amemus
quod
anteponimus
.
Too
like
to
these
here
described
were
our
times
grown
,
through
the
fault
of
those
that
professed
themselves
to
have
the
oversight
of
their
souls
.
A
most
sad
thing
it
was
to
see
those
men
that
undertook
to
guide
men
in
the
waies
of
life
,
to
be
the
chief
means
of
discouraging
them
;
and
to
hear
them
make
a
mock
at
holiness
,
that
should
have
devoted
their
Doctrine
and
〈◊〉
thereto
.
The
accusation
may
seem
harsh
to
those
of
after-times
that
knew
not
this
!
or
that
by
the
Patrons
of
iniquity
are
perswaded
of
the
contrary
.
But
I
say
as
Salvian
,
l.
6.
p.
197.
Sed
gravis
est
forsitan
haec
atque
iniqua
congestio
.
Gravis
profecto
,
si
falsa
.
Yet
through
the
mercy
of
God
,
it
was
not
all
the
Prelates
of
the
Church
that
thus
miscarried
:
we
have
yet
surviving
our
Usher
,
our
Hall
,
our
Morton
,
learned
,
godly
and
peaceable
men
;
whose
names
are
as
dear
to
us
as
any
mens
alive
.
And
O
that
it
had
been
the
will
of
God
that
all
had
been
such
!
Then
had
we
not
been
like
to
have
seen
those
daies
of
blood
that
we
have
seen
:
nor
those
great
mutations
in
Church
and
state
!
But
so
far
were
these
good
men
from
being
able
to
do
the
good
that
they
would
,
that
they
were
maligned
for
their
piety
,
and
soundness
in
the
faith
,
and
many
a
time
have
I
heard
them
despised
as
well
as
others
,
and
scorned
as
Puritans
for
all
they
were
Prelates
.
And
yet
it
were
well
if
all
the
guilt
had
lain
upon
that
party
!
But
alas
it
was
not
so
!
Those
pious
and
painful
Divines
that
were
oppressed
,
and
much
more
that
part
of
the
people
that
joyned
with
them
,
were
too
impatient
under
their
suffering
!
and
bent
themselves
(
some
of
them
)
more
then
was
meet
against
the
persons
of
those
that
they
suffered
by
;
and
too
much
endeavoured
to
make
the
Prelates
odious
with
the
people
;
as
persecutors
of
the
Church
of
God
:
and
were
ready
to
go
too
far
from
them
on
the
other
hand
;
and
to
think
the
worse
of
some
things
because
they
commanded
them
.
Doubtless
had
we
all
suffered
with
more
patience
,
and
carried
our selves
with
meekness
and
gentleness
to
those
that
we
differed
from
,
and
given
them
so
much
commendation
as
was
their
due
,
and
put
the
best
constructions
on
their
actions
that
we
could
,
and
covered
their
infirmities
with
the
most
charitable
interpretations
,
we
might
have
done
more
to
mollifie
their
minds
;
or
at
least
,
to
have
maintained
our
own
innocency
.
But
as
there
was
no
room
on
their
part
to
a
motion
for
peace
,
or
a
petition
for
liberty
,
in
the
time
of
their
prosperity
;
so
when
advantages
did
seem
to
appear
to
us
of
vindicating
our
liberties
,
we
looked
upon
them
as
unreconcileable
,
and
too
inconsiderately
rusht
on
,
and
were
wanting
in
those
peaceable
endeavours
that
were
our
duty
.
We
did
not
in
our
Assembly
invite
them
to
a
free
consultation
,
that
their
cause
might
have
the
fullest
and
fairest
hearing
,
before
it
had
been
condemned
.
Proposals
that
had
any
tendency
to
healing
and
accommodation
,
had
never
that
entertainment
from
us
that
they
did
deserve
.
What
moderate
Proposals
were
made
to
one
party
by
Bishop
Usher
,
which
both
parties
did
dislike
!
How
many
pacificatory
motions
and
excellent
Treatises
came
from
that
Heavenly
peaceable
Bishop
Hall
,
especially
his
Peace-maker
,
his
Pax
terris
,
and
his
Modest
Offer
!
But
how
little
did
they
effect
!
Certainly
some
of
the
men
were
so
venerable
for
their
admirable
learning
and
piety
,
that
they
deserved
to
have
been
heard
,
and
consulted
with
too
,
as
wise
and
most
Judicious
men
.
And
Prelacy
was
not
so
young
a
plant
in
the
Church
,
nor
had
it
in
former
and
latter
ages
,
had
so
few
or
mean
persons
to
adorn
and
credit
it
,
but
that
it
well
deserved
the
fairest
hearing
and
debate
.
But
thus
have
we
all
shewed
our
frailty
,
and
this
is
the
heed
that
we
have
taken
to
our selves
and
to
all
the
Flock
.
The
Lord
open
our
eyes
at
last
,
that
we
may
all
fullyer
see
our
own
miscarriages
;
for
surely
they
lie
as
Mountains
before
us
,
and
all
the
world
about
us
may
see
them
,
and
yet
we
will
hardly
see
them
our selves
.
A
man
would
think
now
that
if
the
heart
of
man
be
cureable
,
we
should
by
this
time
be
all
brought
to
the
sense
of
our
miscarriages
,
and
be
prepared
to
a
closure
on
any
reasonable
terms
?
Who
would
think
but
after
all
the
smart
of
our
divisions
,
we
should
long
ere
this
have
got
together
,
and
prayed
,
and
consulted
our selves
into
peace
!
But
alas
there
is
no
such
matter
done
;
and
few
do
I
find
that
mind
the
doing
of
it
.
We
continue
our
quarrels
as
hot
as
ever
:
As
Salvian
saith
in
another
case
,
Miseri
jam
sumus
:
&
nec
dum
nugaces
(
discordes
)
esse
cessamus
.
l.
6.
p.
20
2.
Et
pag.
200.
Mala
incessabiliter
malis
addimus
,
&
peccata
peccatis
cumulamus
:
&
cum
maxima
nostri
pars
iam
perierit
,
id
agimus
ut
pereamus
omnes
.
—
Nos
non
vicinos
nostros
tantum
ardere
vidimus
,
sed
ipsi
iam
ex
maxima
nostrorum
corporum
parte
arsimus
.
Et
quid
hoc
,
proh
nefas
,
mali
est
?
arsimus
,
arsimus
,
&
tamen
flammas
quibus
iam
arsimus
non
timemus
.
Nam
quod
non
ubique
agantur
quae
prius
acta
sunt
,
miseriae
est
beneficium
,
non
disciplinae
.
Facile
hoc
probo
.
Da
enim
prioris
temporis
statum
,
&
statim
ubique
sunt
quae
fuerunt
.
The
minds
of
many
are
as
much
exasperated
or
estranged
as
ever
.
Three
sorts
I
meet
with
,
that
all
are
too
backward
to
any
accommodation
.
1.
The
violent
men
of
the
Prelates
side
,
especially
those
of
the
new
way
,
who
are
so
far
from
Reconciliation
and
healing
of
our
breaches
,
that
they
labour
to
perswade
the
world
that
the
contrary-minded
are
Schismaticks
,
and
that
all
the
Ministers
that
have
not
Episcopal
ordination
are
no
Ministers
,
nor
any
of
the
Churches
that
have
not
Prelates
are
true
Churches
,
(
at
least
,
except
it
can
be
proved
to
be
through
unavoidable
necessity
.
)
And
they
say
,
To
agree
with
such
were
to
strike
a
Covenant
with
Schism
it self
.
2.
Some
on
the
other
side
say
,
Do
you
not
see
that
except
an
inconsiderable
number
,
the
Prelatical
party
are
all
,
empty
,
careless
,
if
not
scandalous
ungodly
men
!
Where
are
almost
any
of
them
whose
Communion
is
desirable
!
That
set
themselves
to
the
winning
and
saving
of
souls
,
and
are
serious
men
in
the
matters
of
salvation
,
in
whom
you
can
perceive
a
heavenly
conversation
?
Hath
God
brought
down
these
enemies
of
godliness
,
and
persecutors
and
depopulaters
of
his
Church
,
and
would
you
make
a
league
with
them
again
?
Do
you
not
see
that
they
are
as
bitter
and
implacable
as
ever
!
and
have
not
some
of
them
the
faces
to
justifie
all
the
former
impositions
and
persecutions
,
and
draw
or
continue
the
guile
of
it
upon
their
heads
?
and
would
make
the
world
believe
that
they
are
wrongfully
eiected
,
when
so
many
accusatians
in
Parliament
before
the
division
,
so
many
Centuries
of
horribly
scandalous
ones
published
by
Mr.
White
,
and
so
many
more
Centuries
that
lie
on
Record
under
depositions
in
the
several
Countyes
of
the
Nation
where
the
Committees
eiected
them
,
will
be
perpetual
witnesses
of
the
quality
of
these
men
.
3.
Others
there
be
that
are
peaceable
men
on
both
sides
,
that
will
not
justifie
the
former
miscarriages
,
nor
own
the
present
evils
of
any
;
but
think
though
there
be
too
much
truth
in
these
later
accusations
,
yet
the
nature
of
the
Difference
and
the
Quality
of
some
of
the
persons
is
such
,
as
deserveth
our
desires
and
endeavours
of
Reconciltation
.
But
they
think
the
work
to
be
hopeless
and
impossible
,
and
therefore
not
to
be
attempted
.
And
thus
our
breach
is
made
;
but
how
or
when
it
will
be
well
healed
,
the
Lord
knoweth
.
But
this
is
not
all
;
it
behoveth
us
yet
to
come
neerer
home
,
and
enquire
into
the
waies
of
the
present
approved
Godly
Ministers
,
of
what
party
soever
;
and
doubtless
if
we
are
willing
to
know
our selves
we
may
soon
find
that
which
will
lay
us
very
low
before
the
Lord
,
I
shall
in
all
have
an
eye
at
my
own
corrupt
heart
which
I
am
so
far
from
Justifying
in
th●s
common
lamentation
,
that
I
take
it
as
my
necessary
duty
to
cast
the
first
stone
at
my self
.
The
great
sins
that
we
are
guilty
of
,
I
shall
not
undertake
to
enumerate
;
and
therefore
my
passing
over
any
particular
is
not
to
be
taken
as
a
denyal
of
it
for
our
Justification
.
But
I
shall
take
it
to
be
my
duty
to
give
instance
of
some
few
,
that
cry
loud
for
humiliation
and
speedy
Reformation
.
Only
I
must
needs
first
premise
this
profession
;
That
for
all
the
faults
that
are
now
among
us
,
I
do
not
believe
that
ever
England
had
so
able
and
faithful
a
Ministery
since
it
was
a
Nation
as
it
hath
at
this
day
:
and
I
fear
that
few
Nations
on
earth
,
if
any
,
have
the
like
.
Sure
I
am
the
change
is
so
great
within
this
12.
years
,
that
it
is
one
of
the
greatest
joyes
that
ever
I
had
in
the
world
to
behold
it
.
O
how
many
Congregations
are
now
plainly
and
frequently
taught
,
that
lived
then
in
great
obscurity
?
How
many
able
faithful
men
are
there
now
in
a
County
in
comparison
of
what
were
then
?
How
graciously
hath
God
prospered
the
studies
of
many
young
men
,
that
were
little
children
in
the
beginning
of
the
late
troubles
?
so
that
now
they
cloud
the
most
of
their
seniors
:
How
many
miles
would
I
have
gone
twenty
years
ago
,
and
less
,
to
have
heard
one
of
those
ant●ent
Reverend
Divines
,
whose
Congregations
are
now
grown
thin
,
and
their
parts
esteemed
mean
by
reason
of
the
notable
improvement
of
their
Juniors
?
And
in
particular
,
how
mercifully
hath
the
Lord
dealt
with
this
poor
Countrey
of
Worcestershire
,
in
raising
up
so
many
of
these
,
that
credit
their
sacred
office
,
and
self-denyingly
,
and
freely
,
zealously
and
unwearyedly
do
lay
out
themselves
for
the
good
of
souls
!
I
bless
the
Lord
that
hath
placed
me
in
such
a
neighbourhood
,
where
I
may
have
the
brotherly
fellowship
of
so
many
able
,
humble
,
unanimous
,
peaceable
and
faithful
men
.
O
that
the
Lord
would
long
continue
this
admirable
mercy
to
this
unworthy
Countrey
:
And
I
hope
I
shall
rejoyce
in
God
while
I
have
a
being
for
the
common
change
in
other
parts
,
that
I
have
lived
to
see
:
That
so
many
hundred
faithful
men
are
so
hard
at
work
for
the
saving
of
souls
,
frementibus
licet
&
frendentibus
inimicis
;
and
that
more
are
springing
up
apace
.
I
know
there
are
some
men
whose
parts
I
reverence
,
who
being
in
point
of
Government
of
another
mind
from
them
,
will
be
offended
at
my
very
mention
of
this
happy
alteration
:
but
I
must
profess
if
I
were
absolutely
Prelatical
,
if
I
knew
my
heart
,
I
could
not
chose
for
all
that
but
rejoyce
:
What
not
rejoyce
at
the
prosperity
of
the
Church
,
because
the
men
do
differ
in
one
opinion
,
about
its
order
!
should
I
shut
my
eyes
against
the
mercies
of
the
Lord
!
The
souls
of
men
are
not
so
contemptible
to
me
,
that
I
should
envy
them
the
bread
of
life
,
because
it
is
broken
to
them
by
a
hand
that
had
not
the
Prelatical
approbation
;
O
that
every
congregation
were
thus
supplyed
;
but
all
cannot
be
done
at
once
.
They
had
a
long
time
to
settle
a
corrupted
Ministery
;
and
when
the
ignorant
and
scandalous
are
cast
out
,
we
cannot
create
abilities
in
others
for
the
supply
;
we
must
stay
the
time
of
their
preparation
and
growth
;
and
then
if
England
drive
not
away
the
Gospel
by
their
abuse
,
even
by
their
willful
unreformedness
,
and
hatred
of
the
light
,
they
are
like
to
be
the
happiest
Nation
under
heaven
.
For
,
as
for
all
the
Sects
and
Heresies
that
are
creeping
in
and
daily
troubling
us
,
I
doubt
not
but
the
free
Gospel
managed
by
an
able
self
denying
Ministery
,
will
effectually
disperse
and
shame
them
all
.
But
you
may
say
,
This
is
not
confessing
sin
,
but
applauding
those
whose
sins
you
pretend
to
confess
?
Answ.
It
is
the
due
acknowledgement
of
Gods
graces
and
thanksgiving
for
his
admirable
mercies
,
that
I
may
not
seem
unthankful
in
Confession
,
much
less
to
cloud
or
vilifie
Gods
graces
,
while
I
open
the
frailties
that
in
many
do
accompany
them
.
SECT.
II.
AMong
the
many
things
that
are
yet
sadly
out
of
order
in
the
best
,
I
shall
touch
upon
these
few
particulars
following
.
1.
One
of
our
most
hainous
&
palpable
sins
is
Pride
:
A
sin
that
hath
too
much
interest
in
the
best
;
but
is
more
hateful
&
unexcusable
in
us
then
in
any
men
.
Yet
is
it
so
prevalent
in
some
of
us
,
that
it
inditeth
our
discourses
for
us
,
it
chooseth
us
our
company
,
it
formeth
our
countenances
,
it
putteth
the
accents
and
emphasis
upon
our
words
;
when
we
reason
,
it
is
the
determiner
and
exciter
of
our
Cogitations
?
It
fills
some
mens
minds
with
aspiring
desires
and
desings
:
It
possesseth
them
with
envious
and
bitter
thoughts
against
those
that
stand
in
their
light
,
or
by
any
means
do
ecclipse
their
glory
,
or
hinder
the
progress
of
their
idolized
Reputation
.
O
what
a
constant
companion
,
what
a
tyranous
commander
,
what
a
fly
and
subtile
insinuating
enemy
is
this
sin
of
Pride
!
It
goes
with
men
to
the
Draper
,
the
Mercer
,
the
Taylor
;
it
choseth
them
their
cloth
,
their
trimming
and
their
fashion
.
It
dresseth
them
in
the
morning
,
at
least
the
out
side
.
Fewer
Ministers
would
rustle
it
out
in
the
fashion
in
hair
and
habit
,
if
it
were
not
for
the
command
of
this
tyrannous
vice
.
And
I
would
that
were
all
,
or
the
worst
:
But
alas
how
frequently
doth
it
go
with
us
to
our
studies
,
and
there
set
with
us
and
do
our
work
?
How
oft
doth
it
chose
our
subject
?
and
more
often
chose
our
words
and
ornaments
.
God
biddeth
us
be
as
plain
as
we
can
,
for
the
informing
of
the
ignorant
,
and
as
convincing
and
serious
as
we
are
able
,
for
the
meiting
and
changing
of
unchanged
hearts
;
And
Pride
stands
by
and
contradicteth
all
;
and
sometime
it
puts
in
toyes
and
trifles
,
and
polluteth
rather
then
polisheth
,
and
under
pretence
of
laudable
ornaments
,
it
dishonoureth
our
Sermons
with
childish
gawdes
:
as
if
a
Prince
were
to
be
decked
in
the
habit
of
a
Stage-player
or
a
painted
fool
.
It
perswadeth
us
to
paint
the
window
that
it
may
dim
the
light
;
and
to
speak
to
our
people
that
which
they
cannot
understand
,
to
acquaint
them
that
we
are
able
to
speak
unprofitably
:
It
taketh
off
the
edge
,
and
dulls
the
life
of
all
our
teachings
,
under
pretence
of
filing
off
the
roughness
,
unevenness
and
superfluity
;
If
we
have
a
plain
and
cutting
passage
,
it
throws
it
away
as
too
rustical
or
ungrateful
.
When
God
chargeth
us
to
deal
with
men
as
for
their
lives
,
and
beseech
them
with
all
the
earnestness
that
we
are
able
;
this
cursed
sin
controlleth
all
,
and
condemneth
the
most
holy
commands
of
God
,
and
calleth
our
most
necessary
duty
a
madness
;
and
saith
to
us
,
What
will
you
make
people
think
you
are
mad
?
will
you
make
them
say
you
rage
or
rave
?
cannot
you
speak
soberly
and
moderately
?
And
thus
doth
Pride
make
many
a
mans
Sermons
,
and
what
Pride
makes
the
Devil
makes
;
and
what
Sermons
the
Devil
will
make
,
and
to
what
end
,
we
may
easily
conjecture
.
Though
the
matter
be
of
God
,
yet
if
the
dress
,
and
manner
,
and
end
be
from
Satan
,
we
have
no
great
reason
to
expect
success
.
And
when
Pride
hath
made
the
Sermon
,
it
goes
with
them
into
the
Pulpit
,
it
formeth
their
tone
,
it
animateth
them
in
the
delivery
,
it
takes
them
off
from
that
which
may
be
displeasing
,
how
necessary
soever
,
and
setteth
them
in
a
pursuite
of
vain
applause
.
And
the
sum
of
all
this
is
,
that
,
It
maketh
men
both
in
studying
and
preaching
to
seek
themselves
,
and
deny
God
,
when
they
should
seek
Gods
glory
and
deny
themselvs
.
When
they
should
ask
,
What
should
I
say
,
and
how
should
I
say
it
,
to
please
God
best
,
and
do
most
good
?
It
makes
them
ask
,
What
shall
I
say
,
and
how
shall
I
deliver
it
,
to
be
thought
a
learned
able
Preacher
,
and
to
be
applauded
by
all
that
hear
me
?
When
the
Sermon
is
done
,
Pride
goeth
home
with
them
,
and
maketh
them
more
eager
to
know
whether
they
were
applauded
,
then
whether
they
did
prevail
for
the
saving
change
of
souls
.
They
could
find
in
their
hearts
,
but
for
shame
,
to
ask
folks
,
how
they
liked
them
,
and
to
draw
out
their
commendation
.
If
they
do
perceive
that
they
are
highly
thought
of
,
they
rejoyce
as
having
attained
their
end
;
but
if
they
perceive
that
they
are
esteemed
but
weak
or
common
men
,
they
are
displeased
as
having
mist
the
prize
of
the
day
.
But
yet
this
is
not
all
nor
the
worst
,
if
worse
may
be
.
O
that
ever
it
should
be
spoken
of
godly
Ministers
,
that
they
are
so
set
upon
popular
air
,
and
of
sitting
highest
in
mens
estimation
,
that
they
envy
the
parts
and
names
of
their
Brethren
that
are
preferred
before
them
,
as
if
all
were
taken
from
their
praises
that
is
given
to
anothers
,
and
as
if
God
had
given
them
his
gifts
to
be
the
meer
ornaments
and
trappings
of
their
persons
,
that
they
may
walk
as
men
of
reputation
in
the
world
,
and
all
his
gifts
in
others
were
to
be
trodden
down
and
vilified
,
if
they
seem
to
stand
in
the
way
of
their
honour
!
What
,
a
Saint
,
a
Preacher
for
Christ
,
and
yet
envy
that
which
hath
the
Image
of
Christ
,
and
malign
his
gifts
for
which
he
should
have
the
glory
,
and
all
because
they
seem
to
hinder
our
glory
!
Is
not
every
true
Christian
a
member
of
the
body
,
and
therefore
partaketh
of
the
blessings
of
the
whole
,
and
of
each
particular
member
thereof
?
and
doth
not
every
man
owe
thanks
to
God
for
his
Brethrens
gifts
,
not
only
as
having
himself
a
part
in
them
,
as
the
foot
hath
the
benefit
of
the
Guidance
of
the
eye
;
but
also
because
his
own
ends
may
be
attained
by
his
brethrens
gifts
as
well
as
by
his
own
?
For
if
the
glory
of
God
and
the
Churches
felicity
be
not
his
end
,
he
is
not
a
Christian
.
Will
any
work-man
malign
another
because
he
helpeth
him
to
do
his
masters
work
?
yet
alas
how
common
is
this
hainous
crime
among
men
of
parts
and
eminency
in
the
Church
!
They
can
secretly
blot
the
Reputation
of
those
that
stand
cross
to
their
own
;
and
what
they
cannot
for
shame
do
in
plain
and
open
terms
,
lest
they
be
proved
palpable
lyers
and
slanderers
,
they
will
do
it
in
generals
and
malicious
intimations
,
raising
suspicions
where
they
cannot
fasten
accusations
.
And
so
far
are
some
gone
in
this
Satanical
vice
,
that
it
is
their
ordinary
practice
,
and
a
considerable
part
of
their
business
to
keep
down
the
estimation
of
any
that
they
dislike
,
and
to
defame
others
in
the
slyest
and
most
plausible
way
.
And
some
goe
so
far
,
that
they
are
unwilling
that
any
one
that
is
abler
then
themselves
should
come
into
their
Pulpits
,
least
they
should
be
applauded
above
themselves
.
A
fearful
thing
,
That
any
man
that
hath
the
least
of
the
fear
of
God
,
should
so
envy
at
Gods
gifts
,
and
had
rather
that
his
carnal
hearers
were
unconverted
,
and
the
drowsie
not
awakened
,
then
that
it
should
be
done
by
another
who
may
be
preferred
before
them
.
Yea
so
far
doth
this
cursed
vice
prevail
,
that
in
great
Congregations
that
have
need
of
the
help
of
many
Teachers
,
we
can
scarce
in
many
places
get
two
in
equality
to
live
together
in
love
and
quietness
,
and
unanimously
to
carry
on
the
work
of
God!
But
unless
one
of
them
be
quite
below
the
other
in
parts
,
and
content
to
be
so
esteemed
,
or
unless
one
be
a
Curate
to
the
other
or
ruled
by
him
,
they
are
contending
for
precedency
,
and
envying
each
others
interest
and
walking
with
strangness
and
jealousie
towards
one
another
,
to
the
shame
of
their
profession
,
and
the
great
wrong
of
the
Congregation
.
I
am
ashamed
to
think
of
it
,
that
when
I
have
been
endeavouring
with
persons
of
publike
interest
and
capacity
to
further
a
good
work
,
to
convince
them
of
the
great
necessity
of
more
Ministers
then
one
in
great
Congregations
,
they
tell
me
,
they
will
never
agree
together
!
I
hope
the
objection
is
ungrounded
as
to
the
most
:
but
it
is
a
sad
case
that
it
should
be
so
with
any
.
Nay
some
men
are
so
far
gone
in
Pride
,
that
when
they
might
have
an
equal
assistant
to
further
the
work
of
God
,
they
had
rather
take
all
the
burden
upon
themselves
,
though
more
then
they
can
bear
,
then
that
any
should
share
with
them
in
the
honour
;
and
for
fear
least
they
should
diminish
their
interest
in
the
people
.
Hence
also
it
comes
to
pass
that
men
do
so
magnifie
their
own
opinions
,
and
are
as
censorious
of
any
that
differ
from
them
in
lesser
things
,
as
if
it
were
all
one
to
differ
from
them
and
from
God
;
and
do
expect
that
all
should
be
conformed
to
their
judgements
,
as
if
they
were
the
rule
of
the
Churches
faith
!
and
while
we
cry
down
Papal
Infallibility
,
and
determination
of
Controversies
,
we
would
too
many
of
us
be
Popes
our selves
,
and
have
all
stand
to
our
determination
,
as
if
we
were
infallible
.
It
s
true
,
we
have
more
modesty
then
expresly
to
say
so
:
we
pretend
that
it
is
only
the
evidence
of
truth
that
appeareth
in
our
Reasons
that
we
expect
men
should
yield
to
,
and
our
zeal
is
for
the
truth
and
not
for
our selves
:
But
as
that
must
needs
be
taken
for
Truth
which
is
ours
,
so
our
Reasons
must
needs
be
taken
for
valid
;
and
if
they
be
but
freely
examined
,
and
found
to
be
infirm
and
fallacious
,
and
so
discovered
,
as
we
are
exceeding
backward
to
see
it
our selves
,
because
they
are
ours
,
so
how
angry
are
we
that
it
should
be
disclosed
to
others
?
and
we
so
espouse
the
cause
of
our
errors
,
as
if
all
that
were
spoken
against
them
were
spoken
against
our
persons
,
and
we
were
hainously
injured
to
have
our
arguments
throughly
confuted
,
by
which
we
injured
the
truth
and
the
minds
of
men
!
so
that
the
matter
is
come
to
that
pass
through
our
Pride
,
that
if
an
errour
or
fallacious
argument
do
fall
under
the
Patronage
of
a
Reverend
Name
(
which
is
no
whit
rare
)
we
must
either
give
it
the
victory
,
and
give
away
the
truth
,
or
else
become
injurious
to
that
name
that
doth
patronize
it
.
For
though
you
meddle
not
with
their
persons
,
yet
do
they
put
themselves
under
all
the
strokes
which
you
give
their
arguments
;
and
feel
it
as
sensibly
as
if
you
had
spoken
it
of
themselves
,
because
they
think
it
will
follow
in
the
eyes
of
man
,
that
weak
arguing
is
a
sign
of
a
weak
man
.
If
therefore
you
take
it
for
your
duty
to
shame
their
errors
and
false
reasonings
,
by
discovering
their
nakedness
,
they
take
it
as
if
you
shamed
their
persons
;
and
so
their
names
must
be
a
Garrison
or
fortress
to
their
mistakes
,
and
their
Reverence
must
defend
all
their
sayings
from
the
light
.
And
so
high
are
our
spirits
,
that
when
it
becomes
a
duty
to
any
man
to
reprove
or
contradict
us
,
we
are
commonly
impatient
both
of
the
matter
and
of
the
manner
.
We
love
the
man
that
will
say
as
we
say
,
and
be
of
our
opinion
,
and
promote
our
reputation
,
though
he
be
less
worthy
of
our
love
in
other
respects
:
But
he
is
ungrateful
to
us
that
contradicteth
us
,
and
differeth
from
us
,
and
that
dealeth
plainly
with
us
in
our
miscarriages
,
&
telleth
us
of
our
faults
!
Especially
in
the
management
of
our
publike
arguings
:
where
the
eye
of
the
world
is
upon
us
,
we
can
scarce
endure
any
contradiction
or
plain
dealing
.
I
know
that
Railing
language
is
to
be
abhorred
,
and
that
we
should
be
as
tender
of
each
others
reputation
,
as
our
fidelity
to
the
truth
will
permit
:
But
our
Pride
makes
too
many
of
us
to
think
all
men
contemn
us
that
do
not
admire
us
,
yea
and
admire
all
that
we
say
,
and
submit
their
judgements
to
our
most
palpable
mistakes
!
We
are
so
tender
that
no
man
can
touch
us
scarce
but
we
are
hurt
;
and
so
stout
and
high-minded
that
a
man
can
scarce
speak
to
us
:
Like
froward
children
,
or
sick
folk
that
cannot
endure
to
be
talkt
to
;
the
fault
is
not
that
you
speak
amiss
to
them
,
but
that
you
speak
to
them
.
So
our
indignation
is
not
at
men
for
writing
or
speaking
injuriously
or
unjustly
against
our
words
,
but
for
confuting
them
.
And
a
man
that
is
not
verft
in
complementing
:
and
skilled
in
flatterie
above
the
vulgar
rate
,
can
scarce
tell
how
to
handle
them
so
observantly
,
and
fit
their
expectations
at
every
turn
,
but
there
will
be
some
word
,
or
some
neglect
which
their
high
spirits
will
fasten
,
and
take
as
injurious
to
their
honour
;
So
that
a
plain
Countrey-man
that
speaks
as
he
thinks
,
must
have
nothing
to
do
with
them
,
unless
he
will
be
esteemed
guilty
of
dishonouring
them
.
I
confess
I
have
often
wondered
at
it
,
that
this
most
hainous
sin
should
be
made
so
slight
of
,
and
thought
so
consistent
with
a
holy
frame
of
heart
and
life
when
far
lesser
sins
are
by
our selves
proclaimed
to
be
so
damnable
in
our
people
!
And
more
have
I
wondered
to
see
the
difference
between
ungodly
sinners
,
and
godly
Preachers
in
this
respect
.
When
we
speak
to
drunkards
,
worldlings
,
or
any
ignorant
unconverted
men
,
we
disgrace
them
as
in
that
condition
to
the
utmost
,
and
lay
it
on
as
plainly
as
we
can
speak
,
and
tell
them
of
their
sin
,
and
shame
,
and
misery
:
and
we
expect
,
not
only
that
they
should
bear
all
patiently
,
but
take
al
thankfully
;
and
we
have
good
reason
for
all
this
:
And
most
that
I
deal
with
do
take
it
patiently
,
and
many
gross
sinners
will
commend
the
closest
Preachers
most
,
and
will
say
that
they
care
not
for
hearing
a
man
that
will
not
tell
them
plainly
of
their
sins
.
But
if
we
speak
to
a
godly
Minister
,
against
his
errours
or
any
sin
,
(
for
too
many
of
them
)
if
we
honour
them
and
reverence
them
,
and
speak
as
smoothly
as
we
are
able
to
speak
,
yea
if
we
mixt
commendations
with
our
contradictions
or
reproofs
,
if
the
applause
be
not
apparently
predominant
,
so
as
to
drown
all
the
force
of
the
reproof
or
confutation
,
and
if
it
be
not
more
an
applause
then
a
reprehension
,
they
take
it
as
an
injury
almost
insufferable
.
That
is
railing
against
them
,
that
would
be
no
better
then
flatterie
in
them
to
the
common
people
;
though
the
cause
may
be
as
great
.
Brethren
,
I
know
this
is
a
sad
and
harsh
confession
!
but
that
all
this
should
be
so
among
us
,
should
be
more
grievous
to
us
then
to
be
told
of
it
.
Could
this
nakedness
be
hid
,
I
should
not
have
disclosed
it
,
at
least
so
openly
in
the
view
of
all
.
But
alas
it
is
long
ago
open
in
the
eyes
of
the
world
:
We
have
dishonoured
our selves
by
idolizing
our
honour
;
We
print
our
shame
,
and
preach
our
shame
,
and
tell
it
unto
all
.
Some
will
think
that
I
speak
over
charitably
to
call
such
persons
Godly
men
,
in
whom
so
great
a
sin
doth
so
much
preval
.
I
know
where
it
is
indeed
predominant
,
not
hated
,
and
bewailed
,
and
mortified
in
the
main
,
there
can
be
no
true
godliness
;
and
I
leave
every
man
to
a
cautelous
jealousie
and
search
of
his
own
heart
;
But
if
all
be
Graceless
that
are
guilty
of
any
,
or
most
of
the
forementioned
discoveries
of
Pride
,
the
Lord
be
merciful
to
the
Ministers
of
this
Land
,
and
give
us
quickly
another
spirit
;
for
grace
is
then
a
rarer
thing
then
most
of
us
have
supposed
it
to
be
.
Yet
I
must
needs
say
that
it
is
not
all
that
I
intend
;
To
the
praise
of
Grace
be
it
spoken
,
we
have
some
among
us
here
,
(
and
I
doubt
not
but
it
is
so
in
other
parts
)
that
are
eminent
in
humility
and
lowlyness
and
condescention
,
and
exemplary
herein
to
their
flocks
and
to
their
Brethren
:
and
it
is
their
glory
and
shall
be
their
glory
;
and
maketh
them
truly
honourable
and
amiable
in
the
eyes
of
God
and
all
good
men
;
yea
and
in
the
eyes
of
the
ungodly
themselves
:
And
O
that
the
rest
of
us
were
but
such
!
But
alas
this
is
not
the
case
of
all
.
O
that
the
Lord
would
lay
us
at
his
feet
,
in
the
tears
of
unfeigned
sorrow
for
this
sin
!
Brethren
,
may
I
take
leave
a
little
to
expostulate
this
case
with
my
own
heart
and
you
,
that
we
may
see
the
shame
of
our
sin
and
be
reformed
?
Is
not
Pride
the
sin
of
Devils
?
the
first-born
of
Hell
?
is
it
not
that
wherein
Satans
Image
doth
much
consist
?
and
is
it
tollerable
evil
in
a
man
that
is
so
engaged
against
him
and
his
Kingdom
as
we
are
?
The
very
design
of
the
Gospel
doth
tend
to
self
abasing
;
and
the
work
of
grace
is
begun
and
carried
on
in
Humiliation
.
Humility
is
not
a
meer
ornament
of
a
Christian
,
but
an
essential
part
of
the
new
creature
.
It
is
a
contradiction
to
be
a
sanctified
man
,
or
a
true
Christian
,
and
not
humble
.
All
that
will
be
Christians
must
be
Christs
Disciples
,
and
come
to
him
to
learn
;
and
their
lesson
is
,
to
be
meek
and
lowly
,
Mat.
11.
28.
O
how
many
precepts
and
admirable
examples
hath
our
Lord
and
master
given
us
to
this
end
?
Can
we
once
conceive
of
him
as
purposely
washing
and
wiping
his
servants
feet
,
and
yet
be
stout
and
Lordly
still
?
shall
he
converse
with
the
meanest
,
and
we
avoid
them
as
contemptible
people
,
and
think
none
but
persons
of
riches
and
honour
to
be
fit
for
our
society
?
How
many
of
us
are
oftner
found
in
the
houses
of
Gentlemen
,
then
in
the
poor
cottages
of
those
that
have
most
need
of
our
help
?
There
are
many
of
us
that
would
think
it
a
baseness
,
to
be
daily
with
the
most
needy
and
beggarly
people
,
to
instruct
them
in
the
matters
of
life
,
and
supply
their
wants
?
As
if
we
had
taken
charge
only
of
the
souls
of
the
rich
!
Alas
what
is
it
that
we
have
to
be
proud
of
?
Of
our
body
?
why
,
are
they
not
made
of
the
like
materials
as
the
brutes
?
and
must
they
not
shortly
be
as
loathsom
and
abominable
as
the
dung
?
is
it
of
our
Graces
?
Why
the
more
we
are
proud
of
them
,
the
less
we
have
to
be
proud
of
.
And
when
so
much
of
the
nature
of
Grace
is
in
Humility
it
s
a
great
absurdity
to
be
proud
of
it
.
Is
it
of
our
Learning
,
Knowledge
,
abilities
and
gifts
?
Why
sure
if
we
have
any
knowledge
at
all
,
we
must
needs
know
much
reason
to
be
humble
;
and
if
we
know
more
then
others
,
we
must
know
more
reason
then
others
do
to
be
humble
.
How
little
is
it
that
the
most
Learned
know
,
in
comparison
of
that
which
yet
they
are
ignorant
of
?
And
to
know
that
things
are
past
your
reach
,
and
to
know
how
ignorant
you
are
,
one
would
think
should
be
no
great
cause
of
Pride
!
However
,
do
not
the
Devils
know
more
then
you
?
And
will
you
be
Proud
of
that
which
the
Devils
do
excell
you
in
?
Yea
to
some
I
may
say
as
Salvian
,
li.
4.
de
Gubern
.
p.
98.
Quid
tibi
blandiris
O
homo
quisquis
es
,
Credulitate
,
quae
sine
timore
atque
obsequio
Dei
nulla
est
?
aliquid
plus
Daemones
habent
.
Tu
emin
unam
rem
habes
tantummodo
;
illi
duat
.
Tu
Credulitatem
habes
;
non
habes
timorem
:
illi
&
Credulitatem
habent
pariter
&
timorem
.
Our
very
business
is
to
teach
the
great
lesson
of
self-denyal
and
humility
to
our
people
;
and
how
unfit
is
it
then
that
we
should
be
proud
our selves
?
We
must
study
Humility
,
and
Preach
Humility
;
and
must
we
not
possess
and
practice
it
?
A
proud
Preacher
of
Humility
,
is
at
least
a
self-condemning
man
.
What
a
sad
case
is
it
that
so
vile
a
sin
is
no
more
easily
discerned
by
us
?
but
many
that
are
most
Proud
,
can
blame
it
in
others
,
and
take
no
notice
of
it
in
themselves
.
The
world
takes
notice
of
some
among
us
,
that
they
have
aspiring
minds
,
and
seek
for
the
highest
room
,
and
must
be
the
Rulers
,
and
bear
the
sway
where-ever
they
come
,
or
else
there
is
no
standing
before
them
.
No
man
must
contradict
them
that
will
not
partake
of
the
fruits
of
their
indignation
:
In
any
consultations
,
they
come
not
to
search
after
truth
,
but
to
dictate
to
others
that
perhaps
are
fit
to
teach
them
.
In
a
word
,
they
have
such
arrogant
domineering
spirits
,
that
the
world
rings
of
it
;
and
yet
they
will
not
see
it
in
themselves
.
Brethren
I
desire
to
deal
closely
with
my
own
heart
and
yours
.
I
beseech
you
consider
.
Whether
it
will
save
us
to
speak
well
of
the
grace
that
we
are
without
?
or
to
speak
against
the
sin
that
we
live
in
?
Have
not
many
of
us
cause
to
enquire
once
&
again
,
Whether
sincerity
will
consist
with
such
a
measure
of
Pride
?
When
we
are
telling
the
drunkard
that
he
cannot
be
saved
unless
he
become
temperate
,
and
the
fornicator
,
that
he
cannot
be
saved
unless
he
become
chaste
(
an
undoubted
truth
)
;
have
we
not
as
great
reason
if
we
are
proud
,
to
say
of
our selves
,
that
we
cannot
be
saved
unless
we
become
humble
?
Certainly
,
Pride
is
a
greater
sin
then
whoredom
or
drunkenness
:
and
Humility
is
as
necessary
as
Chastity
and
Sobriety
.
Truly
Brethren
,
a
man
may
as
certainly
,
and
more
slily
and
dangerously
,
make
haste
to
hell
in
a
way
of
Profession
and
earnest
preaching
of
the
Gospel
,
and
seeming
zeal
for
a
Holy
life
,
as
in
a
way
of
drunkenness
and
filthyness
.
For
what
is
true
Holiness
but
a
devotedness
to
God
and
a
living
to
him
?
and
what
is
a
wicked
and
damnable
state
,
but
a
devotedness
to
our
carnal
selves
,
and
a
living
to
our
selves
?
And
doth
any
man
live
more
to
himself
then
the
proud
?
or
less
to
God
?
And
may
not
Pride
make
a
Preacher
study
for
himself
,
and
pray
,
and
preach
,
and
live
to
himself
,
even
when
he
seemeth
to
out-go
others
in
the
work
,
if
he
therefore
out-go
them
that
he
may
have
the
glory
of
it
from
men
?
It
is
not
the
work
without
the
principle
and
end
that
will
prove
us
upright
.
The
work
may
be
Gods
,
and
yet
we
do
it
,
not
for
God
but
for
our selves
.
I
confess
I
feel
such
continual
danger
in
this
point
,
that
if
I
do
not
watch
against
it
,
least
I
should
study
for
my self
,
and
preach
for
my self
,
and
write
for
my self
,
rather
then
for
Christ
,
I
should
soon
miscarry
;
and
after
all
,
I
justifie
not
my self
,
when
I
must
condemn
the
sin
.
Consider
I
beseech
you
Brethren
,
what
baits
there
are
in
the
work
of
the
Ministery
,
to
entice
a
man
to
be
selfish
,
that
is
,
to
be
carnal
and
impious
,
even
in
the
highest
works
of
piety
!
The
fame
of
a
godly
man
is
as
great
a
snare
as
the
fame
of
a
learned
man
:
And
woe
to
him
that
takes
up
with
the
fame
of
godliness
instead
of
godliness
.
Verily
I
say
unto
you
,
they
have
their
reward
.
When
the
times
were
all
for
learning
and
empty
formalities
,
then
the
Temptation
of
the
proud
did
lie
that
way
;
But
now
through
the
unspeakable
mercy
of
God
,
the
most
lively
practical
preaching
is
in
credit
,
and
godliness
it self
is
in
credit
:
and
now
the
Temptation
to
Proud
men
is
here
,
even
to
pretend
to
be
zealous
Preachers
and
godly
men
.
O
what
a
fine
thing
doth
it
seem
to
have
the
people
crowd
to
hear
us
,
and
to
be
affected
with
what
we
say
,
and
then
we
can
command
their
Judgements
and
Affections
!
What
a
taking
thing
is
it
to
be
cryed
up
as
the
ablest
and
godlyest
man
in
the
Countrey
!
and
to
be
famed
through
the
Land
for
the
highest
spiritual
excellencies
.
Alas
Brethren
a
little
grace
will
serve
turn
to
make
you
to
joyn
your selves
with
the
forwardest
of
those
men
,
that
have
these
inducements
or
encouragements
.
To
have
the
people
plead
for
you
as
their
felicity
,
and
call
you
the
Pillars
of
the
Church
of
God
,
and
their
Fathers
,
the
Chariots
and
horse-men
of
Israel
,
and
no
lower
language
then
excellent
men
,
and
able
Divines
and
to
have
them
depend
upon
you
and
be
ruled
by
you
;
though
this
may
be
no
more
then
their
duty
,
yet
I
must
again
tell
you
,
that
a
little
grace
may
serve
to
make
you
seem
zealous
men
for
this
.
Nay
Pride
may
do
it
without
any
special
Grace
.
O
therefore
be
jealous
of
your selves
,
and
in
all
your
studies
,
be
sure
to
study
Humility
.
He
that
exalieth
himself
shall
be
brought
low
,
and
he
that
humbleth
himself
shall
be
exalted
.
I
observe
commonly
that
almost
all
men
good
and
bad
do
loath
the
Proud
,
and
love
the
Humble
:
so
far
doth
Pride
contradict
it self
,
unless
it
be
where
it
purposely
hideth
it self
,
and
as
conscious
of
its
own
deformity
doth
borrow
the
homely
dress
of
humility
.
And
we
have
cause
to
be
the
more
jealous
,
because
it
is
the
most
radicated
vice
,
and
as
hardly
as
any
extirpated
from
the
soul
.
Nam
saepe
sibi
de
se
mens
ipsa
mentitur
,
&
fingit
se
de
bono
opere
amare
quod
non
amat
;
de
mundi
autem
gloria
,
non
amare
quod
amat
;
inquit
Gregor.
M.
de
cura
Pastor
.
P.
1.
c.
9.
When
it
was
a
disgrace
to
a
man
to
be
a
godly
zealous
Preacher
,
then
Pride
had
not
such
a
baite
as
now
:
As
the
same
Gregor.
saith
,
ibid.
p.
21.
c.
8.
Eo
tempore
quo
quisquis
plebibus
praeerat
,
primus
ad
Martyris
tormenta
ducebatur
;
Tunc
laudabile
fuit
Episcopatum
quaerere
,
quando
per
hunc
quemque
dubium
non
erat
ad
supplicia
major
a
pervenire
.
But
it
is
not
so
now
,
as
he
saith
in
another
place
,
Cap.
1.
initio
,
Sed
quia
authore
Deo
ad
Religionis
reverentiam
omne
jam
praesentis
seculi
culmen
inclinatur
,
sunt
nonnulli
qui
intra
sanctam
Ecclesiam
per
speciem
regiminis
gloriam
affectant
honoris
;
Videri
Doctores
appetunt
,
transcendere
caeteros
concupiscunt
,
atque
attestante
veritate
,
primas
salutationes
in
foro
,
primos
recubitus
in
coenis
,
primas
cathedras
in
conventibus
quaerunt
,
qui
susceptum
curae
pastoralis
officium
ministrare
digne
tanto
magis
nequeunt
,
quanto
ad
hujus
humilitatis
magisterium
ex
sola
elatione
pervenernat
;
ipsa
quippe
in
Magisterio
lingua
confunditur
,
quando
aliud
discitur
,
&
aliud
docetur
.
Hactenus
Gregorius
,
&
ipse
nimis
magnus
.
But
I
have
stood
longer
upon
this
sin
then
is
proportionable
to
the
rest
of
my
work
;
I
shall
be
the
shorter
in
the
confession
of
some
of
the
rest
.
SECT.
III.
2.
ANother
sin
the
Ministers
of
England
,
and
much
more
of
many
other
Churches
,
are
sadly
guilty
of
,
is
,
An
undervaluing
the
Unity
and
Peace
of
the
whole
Church
.
Though
I
scarce
ever
met
with
any
that
will
not
speak
for
Unity
and
Peace
,
or
at
least
,
that
will
expresly
speak
against
it
:
yet
is
it
not
common
to
meet
with
those
that
are
addicted
to
promote
it
;
but
too
commonly
do
we
find
men
averse
to
it
,
and
jealous
of
it
,
if
not
themselves
the
instruments
of
division
.
The
Papists
have
so
long
abused
the
name
of
the
Catholike
Church
,
that
in
opposition
to
them
many
do
either
put
it
out
of
their
Creeds
,
or
only
fill
up
a
room
with
the
name
,
while
they
understand
not
or
consider
not
the
nature
of
the
thing
;
or
think
it
enough
to
believe
that
there
is
such
a
Body
,
though
they
behave
not
themselves
as
sensible
members
of
it
.
If
the
Papists
will
Idolize
the
Church
,
shall
we
therefore
deny
it
,
disregard
it
,
or
divide
it
?
It
is
a
great
and
common
sin
through
the
Christian
world
,
to
take
up
Religion
in
a
way
of
faction
;
and
instead
of
a
love
and
tender
care
of
the
Universal
Church
,
to
confine
that
love
and
respect
to
a
party
.
Not
but
that
we
must
prefer
in
our
estimation
and
Communion
the
purer
parts
before
the
impure
,
and
refuse
to
participate
with
any
in
their
sins
;
but
the
most
infirm
and
diseased
part
should
be
compassionated
and
assisted
to
our
utmost
power
;
and
communion
must
be
held
as
far
as
is
lawful
,
and
nowhere
avoided
but
upon
the
urgency
of
necessity
:
As
we
must
love
those
of
our
neighbourhood
that
have
the
plague
or
leprosie
,
and
afford
them
all
the
relief
we
can
,
and
acknowledge
all
our
just
relations
to
them
,
and
communicate
to
them
,
though
we
may
not
have
local
Communion
with
them
:
and
in
other
diseases
which
are
not
so
infectious
,
we
may
be
the
more
with
them
for
their
help
,
by
how
much
the
more
they
need
it
.
Of
the
multitude
that
say
they
are
of
the
Catholike
Church
,
it
is
too
rare
to
meet
with
men
of
a
Catholike
Spirit
:
Men
have
not
an
Universal
consideration
of
and
respect
to
the
whole
Church
;
but
look
upon
their
own
party
as
if
it
were
the
whole
.
If
there
be
some
called
Lutherans
,
some
Calvinists
,
some
(
among
these
)
of
subordinate
divisions
,
and
so
of
other
parties
among
us
,
most
of
them
will
pray
hard
for
the
prosperity
of
their
party
,
and
rejoyce
and
give
thanks
accordingly
,
when
it
goes
well
with
them
:
but
if
any
other
party
suffer
,
they
little
regard
it
,
as
if
it
were
no
loss
at
all
to
the
Church
If
it
be
the
smallest
parcel
that
possesseth
not
many
Nations
,
no
nor
Cities
on
earth
,
they
are
ready
to
carry
it
as
if
they
were
the
whole
Church
,
and
as
if
it
went
well
with
the
Church
when
it
gots
well
with
them
.
We
cry
down
the
Pope
as
Antichrist
for
including
the
Church
in
the
Romish
pale
,
and
no
doubt
but
it
is
an
abominable
schism
:
But
alas
how
many
do
imitate
them
too
far
,
while
we
reprove
them
!
And
as
they
foist
the
word
Roman
into
their
Creed
,
and
turn
the
Catholike
Church
into
the
Roman
Catholike
Church
:
as
if
there
were
no
other
Catholikes
,
and
the
Church
were
of
no
larger
extent
;
so
is
it
with
many
others
as
to
their
several
parties
.
Some
will
have
it
to
be
the
Lutheran
Catholike
Church
,
and
some
the
Reformed
Catholike
Church
(
as
if
it
were
all
reformed
)
some
the
Anabaptist
Catholike
Church
,
and
so
of
some
others
.
And
if
they
differ
not
among
themselves
,
they
are
little
troubled
at
differing
from
others
,
though
it
be
from
almost
all
the
Christian
world
.
The
Peace
of
their
party
,
they
take
for
the
Peace
of
the
Church
:
No
wonder
therefore
if
they
carry
it
no
further
.
How
rare
is
it
to
meet
with
a
man
that
smarteth
or
bleedeth
with
the
Churches
wounds
,
or
sensibly
taketh
them
to
heart
as
his
own
?
or
that
ever
had
solicitous
thoughts
of
a
cure
?
No
but
almost
every
Party
thinks
that
the
happiness
of
the
rest
consisteth
only
in
turning
to
them
;
and
because
they
be
not
of
their
mind
,
they
cry
,
Down
with
them
,
and
are
glad
to
hear
of
their
fall
,
as
thinking
that
is
the
way
to
the
Churches
rising
;
that
is
,
their
own
.
How
few
be
there
that
understand
the
true
state
of
Controversies
between
the
several
parties
?
or
that
ever
well
discerned
how
many
of
them
are
but
Verbal
,
and
how
many
are
Real
?
And
if
those
that
understand
it
do
in
order
to
right
information
and
accommodation
,
disclose
it
to
others
,
it
s
taken
as
an
extenuation
of
their
error
,
and
a
carnal
complyance
with
them
in
their
sin
.
Few
men
grow
zealous
of
Peace
,
till
they
grow
old
,
or
have
much
experience
of
mens
spirits
and
principles
,
and
see
better
the
true
state
of
the
Church
,
and
the
several
differences
,
then
they
did
before
.
And
then
they
begin
to
write
their
Irenicon's
;
and
many
such
are
extant
at
this
day
.
Pareus
,
Iunius
,
and
many
more
have
done
their
parts
;
as
our
Davenant
,
Morton
,
Hall
,
(
whose
excellent
Treatise
called
the
Peace-maker
,
and
his
Pax
terris
,
deserve
to
be
transcribed
upon
all
our
hearts
)
Hattonus
,
Amyraldus
also
have
done
:
But
recipiuntur
ad
modum
recipientis
;
As
a
young
man
in
his
heat
of
lust
and
passion
was
judged
to
be
no
fit
auditor
of
Moral
Philosophy
;
so
we
find
that
those
same
young
men
who
may
be
zealous
for
Peace
and
Unity
,
when
they
are
grown
more
experienced
,
are
zealous
for
their
factions
against
these
in
their
youthful
heat
.
And
therefore
such
as
these
before
mentioned
,
and
Duraeus
who
hath
made
it
the
business
of
his
life
,
do
seldom
do
much
greater
good
then
to
quiet
their
own
consciences
in
the
discharge
of
so
great
a
duty
,
and
to
moderate
some
few
and
save
them
from
further
guilt
,
and
to
leave
behind
them
when
they
are
dead
,
a
witness
against
a
wilful
,
self-conceited
and
unpeaceable
world
.
Nay
commonly
it
bringeth
a
man
under
suspition
either
of
favouring
some
heresie
,
or
abating
his
zeal
,
if
he
do
but
attempt
a
pacificatory
work
.
As
if
there
were
no
zeal
necessary
for
the
great
fundamental
verities
for
the
Churches
Unity
and
Peace
,
but
only
for
parties
and
some
particular
truths
.
And
a
great
advantage
the
Devil
hath
got
this
way
,
by
imploying
his
own
Agents
,
the
unhappy
Socinians
in
writing
so
many
Treatises
for
Catholike
and
Arch-catholike
Unity
and
Peace
,
which
they
did
for
their
own
ends
,
and
would
have
done
it
on
insufficient
terms
:
By
which
means
the
enemy
of
Peace
hath
brought
it
to
pass
that
whoever
maketh
motion
for
Peace
,
is
presently
under
suspition
of
being
one
that
hath
need
of
it
for
an
indulgence
to
his
own
Errors
.
A
fearful
case
!
that
heresie
should
be
so
credited
,
as
if
none
were
such
friends
to
Unity
and
Peace
as
they
!
And
that
so
great
and
necessary
a
duty
,
upon
which
the
Churches
wellfare
doth
so
depend
,
should
be
brought
into
such
suspition
or
disgrace
.
Brethren
,
I
speak
not
all
this
without
apparent
reason
.
We
have
as
sad
divisions
among
us
in
England
,
considering
the
piety
of
the
persons
,
and
the
smallness
of
the
matter
of
our
discord
,
as
most
Nations
under
heaven
have
known
.
The
most
that
keeps
us
at
odds
is
but
about
the
right
form
and
order
of
Church-Government
.
Is
the
distance
so
great
that
Presbyterian
,
Episcopal
and
Independent
might
not
be
well
agreed
?
Were
they
but
heartily
willing
and
forward
for
peace
,
they
might
,
I
know
they
might
.
I
have
spoken
with
some
moderate
men
of
all
the
parties
,
and
I
perceive
by
their
concessions
it
were
an
easie
work
.
Were
mens
hearts
but
sensible
of
the
Churches
case
,
and
unfeignedly
touched
with
Love
to
one
another
,
and
did
they
but
heartily
set
themselves
to
seek
it
,
the
settling
of
a
safe
and
happy
Peace
were
an
easie
work
.
If
we
could
not
in
every
point
agree
,
we
might
easily
find
out
,
and
narrow
out
differences
,
and
hold
Communion
upon
our
agreement
in
the
main
;
determining
of
the
safest
way
for
the
managing
of
our
few
and
small
disagreements
,
without
the
danger
or
trouble
of
the
Church
.
But
is
this
much
done
?
It
is
not
done
.
To
the
shame
of
all
our
faces
be
it
spoken
,
it
is
not
done
.
Let
each
party
flatter
themselves
now
as
they
please
,
it
will
be
recorded
to
the
shame
of
the
Ministery
of
England
,
while
the
Gospel
shall
abide
in
the
Christian
world
.
What
will
be
recorded
?
What
?
Why
this
;
That
learned
and
godly
Ministers
in
England
,
did
first
disagree
among
themselves
,
and
head
and
lead
on
their
people
in
those
disagreements
!
That
they
proceeded
in
them
for
the
space
of
14.
years
(
already
;
how
much
more
will
be
,
God
knows
)
and
in
all
that
time
had
as
great
advantages
and
opportunities
for
Agreement
,
as
any
people
in
the
world
.
They
had
the
sad
experience
of
the
conflagration
of
the
Common-wealth
,
and
were
scourged
to
it
by
a
calamitous
war
.
They
saw
the
fearful
confusions
in
the
Church
;
and
the
perverting
of
multitudes
of
seduced
souls
,
some
to
be
Seekers
,
some
Socinians
,
some
Ranters
,
Quakers
or
Infidels
;
They
saw
the
continual
exasperation
of
minds
,
and
the
jealousies
and
bitterness
that
their
distance
bred
,
and
how
it
was
the
●uel
of
a
daily
course
of
sin
.
And
yet
for
all
these
,
they
were
not
moved
to
effectual
endeavours
for
a
cure
.
They
could
let
a
course
of
sin
run
on
:
they
could
let
divisions
and
heresies
increase
,
they
see
the
Church
of
Christ
so
low
,
and
yet
forbear
the
cheapest
cure
,
that
ever
a
people
could
be
called
to
use
.
They
could
see
,
and
hear
,
and
know
that
we
were
all
made
a
very
derision
to
our
enemies
,
and
the
publike
scorn
or
pitty
of
the
world
;
and
yet
set
still
,
as
if
all
this
were
little
to
them
.
They
had
Magistrates
that
did
not
hinder
them
from
the
work
:
but
gave
them
full
liberty
to
have
consulted
and
endeavoured
a
full
agreement
.
They
lived
neer
together
,
and
might
have
easily
met
together
for
the
work
:
and
if
one
or
two
or
an
hundred
meetings
could
not
have
accomplisht
it
,
they
might
have
held
on
till
it
was
done
.
And
yet
for
all
this
there
is
no
such
thing
done
,
not
any
considerable
attempt
yet
made
.
And
O
what
hainous
aggravations
do
accompany
this
sin
?
Never
men
since
the
Apostles
daies
I
think
,
did
make
greater
profession
of
godliness
:
The
most
of
them
are
bound
by
solemn
Oathes
and
Covenants
,
for
unity
and
reformation
:
They
all
confess
the
worth
of
peace
:
and
most
of
them
will
preach
for
it
,
and
talk
for
it
,
while
they
set
still
and
neglect
it
,
as
if
it
were
not
worth
the
looking
after
:
They
will
read
and
preach
on
those
Texts
that
command
men
to
follow
peace
with
all
men
,
and
as
much
as
in
us
lyeth
if
it
be
possible
,
to
live
peaceably
with
them
:
and
yet
we
are
so
far
from
following
it
,
and
doing
all
that
possibly
we
can
for
it
,
that
too
many
will
snarl
at
it
,
and
malign
and
censure
any
that
endeavour
it
,
as
if
all
zeal
for
Peace
did
proceed
from
an
abatement
of
our
zeal
for
holiness
;
and
as
if
holiness
and
peace
were
so
fallen
out
that
there
were
no
reconciling
them
;
when
yet
they
have
found
by
long
experience
,
that
concord
is
a
sure
friend
to
Piety
,
and
Piety
alwaies
moves
to
Concord
.
We
have
seen
how
Errors
and
Heresies
breed
by
Discord
as
Discord
is
bred
and
fed
by
them
.
We
have
seen
to
our
sorrow
,
that
where
the
servants
of
God
should
live
together
as
one
,
of
one
heart
and
one
soul
,
and
one
lip
,
and
should
promote
each
others
faith
and
holiness
,
and
admonish
and
assist
each
other
against
sin
,
and
rejoyce
together
in
the
hope
of
their
future
glory
,
we
have
contrarily
lived
in
mutual
jealousies
,
and
drowned
holy
love
in
bitter
contendings
,
and
have
studyed
to
disgrace
and
undermine
one
another
,
and
to
increase
our
own
parties
by
right
or
wrong
;
and
we
,
that
were
wont
to
glory
of
our
Love
to
the
Brethren
as
the
certain
mark
of
our
sincerity
in
the
faith
,
have
now
turned
it
into
a
Love
of
a
Party
only
;
and
those
that
are
against
that
Party
have
more
of
our
spleen
,
and
envy
,
and
malice
then
our
love
.
I
know
this
is
not
so
with
all
(
nor
prevalently
with
any
true
Believer
)
but
yet
it
is
so
common
that
it
may
cause
us
to
question
the
sincerity
of
many
that
are
thought
by
themselves
and
others
to
be
most
sincere
.
And
it
is
not
our selves
only
that
are
scorched
in
this
flame
,
but
we
have
drawn
our
people
into
it
,
and
cherished
them
in
it
,
so
that
most
of
the
godly
in
the
Nation
are
fallen
into
several
parties
,
and
have
turned
much
of
their
antient
Piety
into
vain
Opinions
,
and
vain
Disputes
,
and
envyings
,
and
animosities
;
Yea
whereas
it
was
wont
to
be
made
the
certain
mark
of
a
graceless
wretch
to
deride
the
godly
,
how
few
be
there
now
that
stick
at
secret
deriding
and
slandering
those
that
are
not
of
their
opinion
?
A
pious
Prelatical
man
can
reverently
scorn
and
slander
a
Presbyterian
;
and
some
of
them
an
Independent
,
and
an
Independent
both
.
And
,
which
is
the
worst
of
all
:
the
common
ignorant
people
take
notice
of
all
this
,
and
do
not
only
deride
us
,
but
are
hardened
by
us
against
Religion
;
and
when
we
go
about
to
perswade
them
to
be
Religious
,
they
see
so
many
Parties
,
that
they
know
not
which
to
joyn
with
,
and
think
that
it
is
as
good
be
of
none
at
all
as
of
any
,
when
they
are
uncertain
which
is
the
right
;
And
thus
thousands
are
grown
into
a
contempt
of
all
Religions
by
our
divisions
;
and
poor
carnal
wretches
begin
to
think
themselves
in
the
better
case
of
the
two
,
because
they
hold
to
their
old
formalities
,
when
we
hold
to
nothing
Yea
,
and
these
Pious
contenders
do
more
effectually
plead
the
Devils
cause
against
one
another
,
then
any
of
the
ignorant
people
can
do
;
They
can
prove
one
another
Deceivers
and
Blasphemers
,
and
what
not
?
and
this
by
secret
slanders
among
all
that
they
can
handsomly
vent
them
to
;
and
perhaps
also
by
publike
disputations
and
Printed
slanderous
books
.
So
that
when
the
obstinate
drunkards
are
at
a
loss
,
and
have
nothing
to
say
of
their
own
against
a
man
that
would
drive
them
from
their
sin
they
are
prompted
by
the
raling
books
or
reports
of
factious
zealous
malice
;
Then
they
can
say
,
I
regard
him
not
nor
his
Doctrine
;
such
a
man
hath
proved
him
a
Deceiver
and
a
Blasphemer
;
Let
him
answer
him
if
he
can
.
And
thus
the
lyes
and
slanders
of
some
(
for
that
is
no
news
)
and
the
bitter
opprobriou
,
speeches
of
others
,
have
more
effectually
done
the
Devils
service
,
under
the
name
of
Orthodoxness
and
Zeal
for
Truth
,
then
the
malignant
scorners
of
Godliness
could
have
done
it
.
So
that
the
matter
is
come
to
that
pass
,
that
there
are
few
men
of
note
of
any
party
,
but
the
reproaches
of
the
other
parties
are
so
publikly
upon
them
,
that
the
ignorant
and
wicked
rabble
that
should
be
converted
by
them
,
have
learnt
to
be
Orthodox
and
to
vilifie
and
scorn
them
.
Mistake
me
not
!
I
do
not
slight
Orthodoxness
nor
jeer
at
the
name
;
but
disclose
the
pretences
of
Devilish
Zeal
,
in
Pious
or
seemingly
Pious
men
.
If
you
are
offended
with
me
for
my
harsh
language
,
because
I
can
tell
you
that
I
learnt
it
of
God
I
dare
be
bold
therefore
to
tell
you
further
,
that
you
have
far
more
cause
to
be
offended
at
your
Satanical
Practices
.
The
thing
it self
is
sure
odious
,
if
the
name
be
so
odious
as
to
turn
your
stomacks
How
should
the
presence
and
guilt
of
it
terrifie
you
,
if
the
name
make
you
start
?
I
know
that
many
of
these
Reverend
Calumniators
do
think
that
they
shew
that
soundness
in
the
fairh
,
and
love
to
truth
which
others
want
.
But
I
will
resolve
the
case
in
the
words
of
the
Holy-Ghost
,
Iam.
3.
Who
is
a
wise
man
,
and
endued
with
knowledge
among
you
?
Let
him
shew
out
of
a
good
conversation
his
works
with
meekness
of
wisdom
;
But
,
if
you
have
bitter
envying
(
or
zealousness
)
and
strife
in
your
hearts
,
glory
not
,
and
lye
not
against
the
Truth
;
This
wisdom
descendeth
not
from
above
,
but
is
earthly
,
sensual
,
devilish
.
For
where
envying
(
or
zeal
)
and
strife
is
,
there
is
confusion
,
and
every
evil
work
:
But
the
wisdom
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
without
hypocrisie
:
And
the
fruit
of
Righteousness
is
sown
in
peace
of
them
that
make
Peace
.
I
pray
you
read
these
words
again
and
again
,
and
study
them
.
O
doleful
case
to
think
of
;
that
a
while
ago
we
were
afraid
of
nothing
,
but
least
Papists
and
Deboist
persons
should
have
swallowed
up
the
Gospel
and
our
liberty
,
and
destroyed
us
together
;
And
now
when
the
work
hath
been
put
into
the
hands
of
those
men
,
that
were
joyned
in
these
fears
,
and
are
joyned
in
the
strictest
profession
of
Piety
,
and
are
of
one
judgement
in
all
the
Articles
of
the
faith
;
they
cannot
or
will
not
unanimously
joyn
in
carrying
on
the
work
;
but
they
either
fall
upon
one
another
,
or
live
at
a
distance
,
and
cast
their
work
upon
a
hundred
disadvantages
by
the
bitter
disagreements
that
are
among
themselves
.
O
what
a
Nation
might
England
have
been
ere
now
,
if
it
had
not
been
for
the
proud
and
obstinate
contentions
of
godly
Ministers
?
What
abundance
of
good
might
we
have
done
!
Nay
,
what
might
we
not
have
done
,
if
our
perversness
had
not
marr'd
our
work
?
Did
we
but
agree
among
our selves
,
our
words
would
have
some
Authority
with
the
people
;
But
when
they
see
us
some
of
one
mind
,
and
some
of
another
,
and
snarling
and
reviling
at
each
other
,
they
think
they
may
well
enough
do
so
too
:
Why
may
not
we
call
them
Sectaries
or
Deceivers
,
say
they
,
when
they
call
one
another
so
?
Nay
,
if
we
were
not
all
of
a
mind
in
some
smaller
matters
,
yet
if
we
did
but
hold
Communion
and
Correspondency
,
and
joyn
together
in
the
main
,
and
do
as
much
of
Gods
work
as
we
can
in
concurrent
unanimity
,
the
people
would
far
more
regard
us
,
and
we
might
be
in
a
greater
capacity
to
do
them
good
:
But
when
we
are
single
,
they
sleight
us
;
and
when
we
disagree
and
divide
,
they
despise
us
:
and
who
can
marvel
at
it
,
when
we
despise
one
another
?
What
,
say
they
,
(
when
a
Minister
doth
his
duty
alone
)
Must
we
he
ruled
by
every
singular
man
?
Are
you
wiser
then
all
the
Ministers
in
the
Countrey
?
Are
not
such
and
such
as
learned
as
you
?
But
when
we
go
hand
in
hand
,
it
stops
their
mouths
.
They
think
either
themselves
may
be
wiser
then
one
or
two
Ministers
,
or
at
least
,
other
Ministers
may
be
wiser
then
they
;
but
common
modesty
will
not
suffer
them
to
think
that
they
are
wiser
then
all
the
Ministers
in
the
Country
,
or
in
the
world
.
I
know
that
matters
of
faith
are
not
to
be
received
upon
our
credit
alone
:
but
yet
our
credit
may
do
much
to
remove
prejudice
,
and
to
unblock
the
entrance
into
mens
minds
,
and
procure
the
truth
a
more
equal
hearing
,
and
therefore
is
necessary
to
our
peoples
good
.
Nay
,
more
then
all
this
;
I
know
it
;
I
see
and
hear
it
;
that
there
are
some
Ministers
that
are
g●●d
when
they
perceive
the
people
despise
their
Brethren
that
differ
from
them
in
some
lesser
things
〈…〉
would
have
it
so
,
and
they
foment
it
as
〈…〉
can
for
shame
;
and
they
secretly
rejoyce
〈◊〉
they
hear
the
news
of
it
.
This
is
next
to
Prelat●●●●●lencing
them
,
and
casting
them
out
of
the
Church
▪
And
I
confess
I
cannot
but
suspect
that
such
men
would
go
neer
to
silence
them
,
if
they
had
their
will
and
way
.
For
he
that
would
have
a
Minister
under
disgrace
,
would
have
him
useless
;
which
is
next
to
silencing
him
,
and
tendeth
to
the
same
end
.
You
will
say
,
we
do
not
desire
that
he
should
be
disabled
to
do
good
,
but
to
do
hurt
.
I
answer
;
but
the
question
is
,
Whether
his
error
be
so
great
,
that
the
holding
or
propagating
it
doth
more
hurt
,
then
all
his
Preaching
,
and
the
labours
of
that
whole
party
which
you
would
disgrace
,
is
like
to
do
good
?
If
so
,
then
I
think
it
is
a
desirable
work
to
disgrace
him
,
and
silence
him
in
a
just
measure
,
and
by
just
means
,
and
I
would
concurr
therein
;
but
if
it
be
otherwise
,
we
are
bound
to
keep
up
that
reputation
of
others
,
which
is
necessary
ordinarily
to
the
success
of
their
labours
.
I
may
not
here
without
wrong
to
my
conscience
,
pass
over
the
late
practises
of
some
of
our
Brethren
of
the
New
Prelatical
way
;
(
For
those
of
the
antient
Prelacy
are
more
moderate
.
)
I
know
it
will
be
displeasing
to
them
:
and
I
have
no
mind
to
displease
them
:
but
yet
I
will
more
avoid
the
treacherous
or
unfaithful
silence
which
may
wrong
them
,
then
the
words
of
faithful
friendship
,
which
may
displease
them
.
And
I
will
say
no
more
to
them
,
then
(
if
I
know
my self
)
I
should
say
if
I
were
resolved
for
Prelacy
.
It
is
the
judgement
of
these
men
that
I
now
speak
of
,
that
a
Prelate
is
essential
to
a
Church
,
and
there
is
no
Church
without
them
;
and
that
their
Ordination
is
of
necessity
to
the
essence
of
a
Presbyter
:
and
that
those
that
are
ordained
without
them
(
though
some
will
except
a
case
of
necessity
)
are
not
Ministers
of
Christ
.
Hereupon
they
conclude
that
our
Congregations
in
England
are
no
true
Churches
(
except
where
the
Presbyter
dependeth
on
some
Prelate
)
and
the
Ministers
ordained
by
Presbyters
only
are
no
true
Ministers
;
and
they
will
not
allow
men
to
hear
them
or
communicate
with
them
,
but
withdraw
from
our
Congregations
like
Separatists
or
Recusants
.
And
the
same
note
many
of
them
brand
upon
all
the
Reformed
Churches
abroad
,
that
have
no
Prelates
,
as
they
do
on
us
:
So
that
the
Church
of
Rome
is
admirably
gratified
by
it
;
and
instead
of
demanding
where
our
Church
was
before
Luther
,
they
begin
to
demand
of
us
,
Where
it
is
now
?
And
indeed
had
it
been
no
more
visible
in
the
ages
before
Luther
then
a
Reformed
Prelatical
Church
is
now
,
they
would
have
a
fairer
pretence
then
●ow
they
have
,
to
call
upon
us
for
the
proof
of
its
visibility
.
Suppose
that
the
Presbyters
who
rejected
Prelacy
were
guilty
of
all
that
schism
and
other
sin
,
as
they
are
ordinarily
accused
of
.
(
For
I
will
now
go
on
such
suppositions
.
)
Must
the
people
therefore
turn
their
back
on
the
Assemblies
and
Ordinances
of
God
?
Is
it
better
for
them
to
have
no
preaching
,
and
no
Sacraments
,
and
no
publike
Communion
in
Gods
worship
,
then
to
have
it
in
an
Assembly
that
hath
not
a
Prelate
over
it
;
or
from
a
Minister
ordained
without
his
consent
?
I
confess
I
would
not
for
all
the
world
stand
guilty
before
God
of
the
injury
that
this
Doctrine
hath
already
done
to
mens
souls
,
much
less
of
what
it
evidently
tendeth
to
.
There
are
through
the
great
mercy
of
God
,
abundance
of
painful
and
able
young
Ministers
,
that
were
in
the
Universities
in
the
time
of
the
wars
,
and
had
no
hand
in
it
,
and
were
ordained
since
Bishops
became
to
them
either
invisible
,
or
inaccestible
;
and
its
like
they
judge
not
their
Ordination
to
be
of
necessity
.
They
lay
out
themselves
faithfully
for
the
healing
of
that
ignorance
and
common
prophaneness
which
got
so
much
head
under
their
careless
or
drunken
predecessors
.
They
desire
nothing
more
then
the
saving
of
souls
;
They
preach
sound
Doctrine
:
They
live
in
Peace
.
And
it
is
the
greatest
of
their
grief
that
many
of
their
hearers
remain
so
ignorant
and
obstinate
still
.
And
see
what
a
help
these
poor
impenitent
sinners
have
for
their
cure
?
They
are
taught
to
turn
their
backs
upon
their
Teachers
;
and
whereas
before
they
heard
them
but
with
disregard
,
they
are
now
taught
not
to
hear
them
at
all
.
And
if
we
privately
speak
to
them
,
they
can
tell
us
that
its
the
Judgement
of
such
and
such
learned
men
,
that
we
are
not
to
be
heard
,
nor
our
Churches
to
be
communicated
with
,
nor
we
to
be
at
all
regarded
as
Christs
Ministers
.
And
thus
Drunkards
,
and
Swearers
,
and
worldlings
,
and
all
sorts
of
sensualists
are
got
out
of
gun-shot
,
and
beyond
the
reach
of
our
teaching
or
reproof
:
And
those
that
do
not
(
for
shame
of
the
world
)
obey
their
Doctrine
to
stay
from
the
Assembly
,
yet
do
they
there
hear
us
with
prejudice
and
contempt
,
and
from
the
Communion
of
the
Church
in
the
Lords
Supper
they
commonly
abstain
.
Were
it
only
the
case
of
those
few
Civil
persons
,
that
conscientiously
go
this
way
,
and
address
themselves
to
these
kind
of
men
for
Government
and
Sacraments
,
I
would
never
have
mentioned
the
thing
;
For
it
is
not
them
that
I
intend
.
For
what
care
I
what
Minister
they
hear
or
obey
,
so
it
be
one
that
leadeth
them
in
the
waies
of
truth
and
holiness
?
Let
them
follow
Christ
and
forsake
their
sins
,
and
go
to
heaven
,
and
I
will
never
much
contend
with
them
for
the
forsaking
of
my
Conduct
.
But
it
is
the
common
sort
of
prophane
and
sensual
men
,
that
are
everywhere
hardened
against
the
Ministery
,
and
they
have
nothing
but
the
reputation
of
the
Prelatical
Divines
to
countenance
it
with
.
If
their
Teachers
do
but
differ
in
a
gesture
from
these
men
,
they
vilifie
them
,
and
reject
their
guidance
,
having
nothing
but
the
authority
of
such
men
to
support
them
.
Fain
would
we
reach
their
consciences
to
awaken
them
from
their
security
;
for
it
pittyeth
us
to
see
them
so
neer
unto
perdition
.
But
we
can
do
no
good
upon
them
;
for
our
Ministery
is
in
contempt
because
of
the
contrary
judgement
of
these
men
.
Not
that
the
poor
people
care
any
more
for
a
Prelate
,
as
such
,
then
for
an
ordinary
Minister
:
For
if
Prelates
would
have
troubled
them
as
much
with
their
preaching
,
and
reproofs
,
and
discipline
,
they
would
have
hated
them
as
much
as
they
do
the
Ministers
:
But
because
they
found
by
experience
,
that
under
their
Government
they
might
sin
quietly
,
and
make
a
scorn
of
godliness
without
any
danger
or
trouble
,
and
that
to
this
day
,
the
men
of
that
way
are
so
much
against
those
precise
Ministers
,
that
will
not
let
them
go
quietly
to
hell
,
therefore
are
they
all
for
Prelacy
,
and
make
this
the
great
shelter
for
their
disobedience
and
unreformed
lives
.
So
that
I
confess
I
think
that
the
hurt
that
Separatists
and
Anabaptists
do
in
England
at
this
day
,
is
little
to
the
hurt
that
is
done
by
these
men
.
For
I
count
that
the
greatest
hurt
,
which
hardeneth
the
greatest
number
in
the
state
and
way
of
greatest
danger
.
An
Anabaptist
may
yet
be
a
penitent
and
godly
person
,
and
be
saved
;
But
the
sensual
and
impenitent
worldlings
can
never
be
saved
in
that
condition
.
I
see
by
experience
,
that
if
separation
infect
two
or
three
,
or
half
a
score
in
a
Parish
;
or
if
Anabaptistry
infect
as
many
(
and
perhaps
neither
of
them
mortally
)
this
obstinate
contempt
of
Ministerial
exhortation
,
encouraged
by
the
countenance
of
the
contrary
minded
,
doth
infect
them
by
the
scores
or
hundreds
.
If
we
come
to
them
in
a
case
where
they
have
no
countenance
from
the
Ministery
,
how
mute
,
or
tractable
comparatively
do
we
find
them
!
But
if
it
be
a
case
where
they
can
but
say
,
that
the
Prelatical
Divines
are
of
another
judgement
,
how
unmoveable
are
they
,
though
they
have
nothing
else
to
say
?
Try
when
we
come
to
set
afoot
this
work
that
we
are
now
upon
,
of
Catechizing
and
private
instruction
,
whether
this
will
not
be
one
of
our
greatest
impediments
;
though
in
a
work
of
unquestioned
lawfulness
and
necessity
:
Even
because
they
are
taught
that
we
are
none
of
their
Pastors
,
and
have
no
authority
over
them
.
I
know
that
some
of
these
men
are
Learned
and
Reverend
,
and
intend
not
such
mischievous
ends
as
these
.
The
hardening
of
men
in
ignorance
is
not
their
design
.
But
this
is
the
thing
effected
.
To
intend
well
in
doing
ill
,
is
no
rarity
.
Who
can
in
reverence
to
any
men
on
earth
,
sit
still
and
hold
his
tongue
,
while
he
seeth
people
thus
run
to
their
own
destruction
,
and
the
souls
of
men
be
undone
by
the
contendings
of
Divines
for
their
several
parties
and
interests
?
The
Lord
that
knows
my
heart
,
knows
that
(
if
I
know
it
my self
)
as
I
am
not
of
any
one
of
these
parties
,
so
I
speak
not
a
word
of
this
in
a
sactious
partiality
,
for
one
party
,
or
against
another
,
as
such
;
much
less
in
spleen
against
any
person
;
but
if
I
durst
in
conscience
,
I
would
have
silenced
all
this
,
for
fear
of
giving
them
offence
whom
I
much
honour
:
But
what
am
I
but
a
servant
of
Christ
?
and
what
is
my
life
worth
,
but
to
do
him
service
?
and
whose
favour
can
recompence
for
the
ruines
of
the
Church
?
and
who
can
be
silent
while
souls
are
undone
?
Not
I
for
my
part
,
while
God
is
my
Master
,
and
his
word
my
Rule
;
his
work
my
business
:
and
the
success
of
it
,
for
the
saving
of
men
,
my
end
.
Who
can
be
reconciled
to
that
which
so
lamentably
crosseth
his
Masters
interest
,
and
his
main
end
?
Nor
yet
would
I
have
spoken
any
of
this
,
if
it
had
been
only
in
respect
to
my
own
charge
;
yet
I
bless
God
,
the
sore
is
but
small
,
in
comparison
of
what
it
is
in
many
other
places
.
But
the
observation
of
some
neighbour
Congregations
and
others
more
remote
,
me
thinks
,
should
make
the
very
contrary
minded
Divines
relent
,
if
they
were
present
with
them
.
Would
it
be
a
pleasant
hearing
to
them
,
to
hear
a
croud
of
scandalous
men
to
reproach
their
Ministers
that
would
draw
them
to
repentance
,
and
to
tell
them
they
have
no
authority
over
them
,
and
all
this
under
the
pretence
and
shelter
of
their
judgements
?
Had
they
rather
men
went
to
Hell
,
then
be
taught
the
way
to
Heaven
by
Presbyters
that
had
not
their
Imposition
of
hands
?
Is
that
point
of
order
more
necessary
then
the
substance
of
the
work
,
or
the
end
it self
?
Nay
,
I
must
needs
in
faithfulness
say
yet
more
;
That
it
is
no
credit
to
the
cause
of
these
Reverend
men
,
nor
ever
was
,
that
the
generality
of
the
most
wicked
men
,
and
haters
and
contemners
of
all
Devotion
,
are
the
great
friends
and
maintainers
of
it
.
And
the
befriending
of
such
a
party
did
more
to
gain
their
love
,
then
to
save
their
souls
.
And
the
engageing
such
a
Party
for
them
,
hath
not
been
the
least
cause
of
their
fall
.
This
is
true
,
however
it
be
taken
.
And
what
a
case
would
the
Churches
of
England
be
in
,
if
we
should
yield
to
the
motions
of
these
Reverend
men
!
supposing
that
mens
judgements
are
not
at
their
own
wills
,
and
therefore
many
cannot
see
the
reasons
for
Prelacy
;
must
we
all
give
up
our
charges
as
no
true
Ministers
,
and
desert
the
Congregations
as
no
true
Churches
?
Why
,
whom
will
they
then
set
over
them
in
our
stead
?
First
,
it
is
known
that
they
cannot
,
if
they
had
fit
men
,
procure
them
what
liberty
their
way
requires
,
because
of
the
discountenance
of
authority
;
and
it
is
known
that
they
have
not
fit
men
for
one
Congregation
of
very
many
.
And
had
they
rather
that
the
doors
were
shut
up
,
and
God
had
no
publike
worship
,
nor
the
people
any
publike
teaching
or
Sacraments
,
then
any
but
they
should
have
a
hand
in
the
performance
of
it
?
Or
if
the
Ministers
keep
their
places
,
can
they
wish
all
the
Congregations
to
stay
at
home
,
and
live
like
Heathens
?
Nay
,
are
they
not
angry
with
us
for
casting
out
a
grosly
ignorant
,
insufficient
,
scandalous
sort
of
Ministers
,
who
were
the
great
means
of
the
perdition
of
the
people
,
whose
souls
they
had
taken
charge
of
?
As
for
the
casting
out
of
any
able
godly
men
upon
meer
differences
about
the
late
troubles
and
State
affairs
;
I
speak
not
of
it
,
I
approve
not
of
it
;
If
any
such
thing
were
done
,
let
them
maintain
it
if
they
can
that
did
it
;
for
I
neither
can
nor
will
.
But
it
s
a
very
sad
case
,
that
any
men
of
judgement
&
piety
should
not
only
be
indifferent
in
matters
of
such
moment
,
but
should
think
it
a
persecution
and
an
injury
to
their
party
and
cause
,
to
have
hundreds
of
unworthy
wretches
to
be
ejected
,
when
it
was
a
work
of
so
great
necessity
to
the
Church
.
And
indeed
by
all
this
they
plainly
shew
what
a
condition
they
would
reduce
this
Nation
into
again
,
if
it
were
in
their
power
.
Sure
they
that
would
have
the
people
disown
and
withdraw
from
them
as
being
no
Ministers
,
and
turn
their
backs
on
the
word
and
Sacraments
,
would
silence
them
if
they
could
:
I
think
there
is
no
doubt
of
that
.
And
surely
they
that
are
so
offended
that
the
insufficient
and
scandalous
ones
are
cast
out
,
would
have
them
in
again
if
they
could
.
And
if
this
be
the
change
that
they
desire
,
let
them
not
blame
men
that
believe
the
Scripture
,
and
value
mens
salvation
,
if
they
have
no
mind
of
their
change
.
If
it
were
a
matter
of
meer
opinion
,
we
should
be
more
indifferent
with
them
:
Or
if
the
question
were
only
whether
men
should
be
conducted
in
waies
of
holiness
by
a
Prelate
,
or
by
meer
Presbyters
only
,
we
should
think
it
of
less
moment
,
then
the
matter
that
is
before
us
:
But
when
it
comes
to
this
pass
,
that
the
Prince
of
darkness
must
be
so
gratified
.
and
so
much
of
the
Church
of
Christ
delivered
overmuch
into
his
power
,
and
the
people
led
by
multitudes
to
perdition
,
and
all
for
the
upholding
of
our
own
parties
,
or
interests
,
or
conceits
;
we
cannot
make
light
of
such
matters
as
these
:
These
are
not
meer
speculations
,
but
matters
that
are
so
obvious
to
sense
and
Christian
experience
,
that
they
must
not
think
much
that
serious
experienced
Christians
are
against
them
.
But
that
I
be
not
mistaken
,
it
is
far
from
my
thoughts
to
speak
what
I
have
done
of
any
peaceable
man
of
the
Prelatical
way
,
or
to
meddle
in
the
Controversie
of
the
best
way
of
Government
;
nor
do
I
speak
to
any
of
the
New
Prelatical
way
,
but
only
those
who
are
guilty
of
the
miscarriages
which
I
have
spoken
of
;
and
for
them
,
I
had
rather
bear
their
indignation
,
then
the
Church
should
bear
the
fruits
of
their
destructive
intemperate
conceits
.
The
most
common
cause
of
our
Divisions
and
unpeaceableness
,
is
,
mens
high
estimation
of
their
own
Opinions
.
And
it
ordinarily
worketh
these
two
waies
;
sometimes
by
setting
men
upon
Novelties
;
and
sometimes
by
a
censorious
condemning
of
all
that
differ
from
the
party
that
they
are
of
.
Some
are
as
busie
in
their
enquiries
after
new
Doctrines
,
as
if
the
Scripture
were
not
perfect
,
or
Christ
had
not
told
us
all
that
is
necessary
;
or
the
way
to
heaven
were
not
in
all
ages
one
and
the
same
,
from
Christ
to
the
end
of
the
world
;
or
the
Church
were
not
still
the
same
thing
.
And
they
look
not
only
after
new
discoveries
in
lesser
things
,
but
they
are
making
us
new
Articles
of
faith
,
&
framing
out
new
waies
to
heaven
.
The
body
of
Popery
came
in
at
this
door
;
Their
new
fundamentals
were
received
on
these
terms
;
Their
new
Catholike
Church
,
which
their
fore-fathers
knew
not
,
was
thus
set
up
.
Before
,
it
consisted
of
all
Christians
through
the
world
;
and
now
it
must
consist
of
none
but
the
Popes
subjects
.
So
is
it
with
the
Anabaptists
;
They
must
now
in
the
end
of
the
world
have
a
new
Church
for
Christ
,
even
in
the
natural
capacity
of
the
matter
I
Never
since
the
creation
can
it
be
proved
that
God
had
any
where
a
Church
on
earth
where
Infants
were
excluded
from
being
members
(
if
there
were
any
among
them
.
)
They
were
members
before
the
Law
,
under
the
Promise
,
under
the
Law
,
and
under
the
Gospel
,
through
the
Christian
world
to
this
day
●
and
yet
they
would
needs
make
Christ
a
Church
now
without
them
.
As
if
Christ
had
mist
it
in
the
forming
of
his
Church
till
now
!
Or
as
if
he
begun
to
be
aweary
of
infants
in
his
Church
now
at
last
!
Or
as
if
the
Providence
of
God
did
now
begin
to
be
awakened
to
have
a
right
formed
Church
in
the
conclusion
of
the
world
,
and
to
eject
those
infants
as
incapable
,
who
till
now
have
been
in
the
bosom
of
his
family
.
Yea
this
disturbing
vice
doth
also
work
by
setting
a
higher
rate
of
necessity
upon
some
truths
,
then
the
Church
of
Christ
had
ever
done
;
When
we
will
needs
make
that
to
be
of
absolute
Certainly
,
which
hath
been
either
not
before
received
,
or
but
as
a
dark
&
doubtful
thing
;
and
we
will
make
that
to
be
of
necessity
to
salvation
,
which
the
former
ages
did
hold
but
as
a
point
of
a
far
lower
nature
,
which
some
were
for
,
and
some
against
,
without
any
great
disagreement
or
mutual
censure
.
I
confess
I
do
hold
some
points
of
Doctrine
my self
to
be
true
,
which
I
cannot
find
that
the
Church
or
any
in
it
did
hold
of
many
ages
after
the
Apostles
;
but
then
I
cannot
lay
such
a
stress
on
them
,
as
to
think
them
of
flat
necessity
to
the
welfare
of
the
Church
,
and
the
saving
of
souls
;
As
the
Doctrine
of
the
certain
perseverance
of
all
the
Justified
,
and
some
few
more
:
If
I
may
think
that
Austin
,
Prosper
,
and
all
the
Church
in
those
Ages
did
err
therein
(
as
I
think
they
did
)
:
Yet
to
think
that
they
erred
fundamentally
,
were
to
think
that
Christ
had
no
Church
:
I
will
not
take
the
Judgement
or
Practice
of
the
Church
in
any
age
since
the
Apostles
as
my
Rule
of
faith
and
life
:
but
I
will
suppose
that
they
had
all
things
in
the
most
defiled
age
,
that
were
of
absolute
necessity
to
salvation
.
I
know
that
we
must
be
Justified
in
the
same
way
as
they
were
,
and
upon
the
same
terms
.
Faith
is
the
same
thing
now
as
it
was
then
;
and
hath
the
same
object
to
apprehend
for
our
Justification
,
and
the
same
office
in
order
to
our
Justification
.
Many
new
notions
are
brought
in
by
Disputers
,
which
must
not
be
made
matters
of
necessity
to
the
soundness
or
integrity
of
the
Churches
faith
.
We
may
talk
of
Peace
as
long
as
we
live
;
but
we
shall
never
obtain
it
but
by
returning
to
the
Apostolical
simplicity
.
The
Papists
faith
is
too
big
for
all
men
to
agree
upon
:
or
all
their
own
,
if
they
enforced
it
not
with
arguments
drawn
from
the
fire
,
the
halter
,
and
the
strappado
.
And
many
Anti-Papists
do
too
much
imitate
them
in
the
tedious
length
of
their
subscribed
Confessions
,
and
novelty
of
impositions
,
when
they
go
furthest
from
them
in
the
quality
of
the
things
imposed
.
I
shall
speak
my
mind
to
these
in
the
words
of
Vincentim
Lirinensis
,
cap.
26.
〈◊〉
satis
nequeo
tantam
quorundam
hominum
vaesaniam
,
tantam
excoecatae
mentis
impietatem
;
tantam
postremo
errandi
libidinem
,
ut
contenti
non
sint
traditâ
semel
&
acceptâ
antiquitus
credendi
reguld
,
sed
nova
ac
nova
in
diem
quaerant
,
semperque
aliquid
gestiant
religioni
addere
,
mutare
,
detrabere
:
Quasi
non
coeleste
dogma
sit
quod
semel
revelatum
esse
sufficiat
,
sed
terrena
institutio
,
quae
aliter
perfici
nisi
assidua
emendations
,
immo
potius
reprehensione
non
possit
.
When
we
once
return
to
the
antient
simplicity
of
faith
,
then
,
and
not
till
then
,
we
shall
return
to
the
antient
love
and
peace
.
But
the
Pride
of
mens
hearts
doth
make
them
so
overvalve
their
own
conceptions
,
that
they
expect
all
men
else
should
be
of
their
mind
,
and
bow
down
to
those
reasons
which
others
can
see
through
,
while
they
are
as
confident
as
if
there
were
no
room
for
doubting
.
Every
Sect
is
usually
confident
in
their
own
way
,
and
as
they
value
themselves
,
so
they
do
their
reasons
.
And
hereupon
arise
such
breaches
in
affections
and
communion
as
there
are
,
while
most
men
cry
down
the
divisions
of
others
,
but
maintain
the
like
.
Some
will
have
no
Communion
with
our
Churches
,
because
we
have
some
Members
that
they
take
to
be
ungodly
,
and
do
not
pull
up
the
Tares
in
doubtful
unproved
cases
,
where
we
cannot
do
it
without
pulling
up
the
Wheat
.
Others
are
so
confident
that
Infants
should
be
unbaptized
,
and
out
of
the
Church
,
that
they
will
be
of
no
Church
that
hath
infant
members
,
till
these
scandalous
infants
be
(
I
say
not
excommunicated
,
for
that
supposeth
a
former
right
,
but
)
taken
as
such
that
have
no
part
or
fellowship
in
the
business
,
they
will
not
joyn
with
such
a
society
;
Christ
telleth
us
,
that
except
we
become
as
little
children
,
we
shall
not
enter
into
his
Kingdom
;
and
they
say
,
except
little
children
be
kept
out
of
the
Church
,
they
will
not
enter
or
abide
in
it
.
Is
not
this
extream
height
of
spirit
,
to
be
so
confident
,
as
to
avoid
Communion
upon
it
,
in
a
case
where
the
Church
hath
been
in
all
ages
(
or
almost
all
by
their
own
confession
)
so
much
against
them
?
Would
they
not
have
separated
from
the
whole
Church
on
the
same
ground
,
if
they
had
lived
in
these
times
?
Others
(
as
is
before
said
)
are
so
confident
that
we
are
no
Ministers
or
Churches
for
want
of
Prelatical
Ordination
and
Government
,
that
they
separate
also
,
or
deny
Communion
with
us
.
And
thus
every
party
in
the
height
of
their
self-conceitedness
is
ready
to
divide
,
&
condemn
all
others
that
be
not
of
their
mind
.
And
it
usually
falls
out
that
this
confidence
doth
but
bewray
mens
ignorance
,
and
that
too
many
make
up
that
in
passion
and
wilfulness
,
which
they
want
in
reason
.
How
many
have
I
heard
zealously
condemning
what
they
little
understand
?
It
s
a
far
easier
matter
to
say
that
another
man
is
erroneous
,
or
heretical
,
or
rail
at
him
as
a
deceiver
or
blasphemer
,
then
to
give
a
sound
account
of
our
belief
.
And
as
I
remember
twenty
years
ago
,
I
have
observed
it
the
common
trick
of
a
company
of
ignorant
formal
Preachers
,
to
get
the
repute
of
that
learning
which
they
wanted
,
by
railing
at
the
Puritans
,
as
being
all
unlearned
:
so
is
it
now
the
trick
of
some
that
can
scarce
give
a
sound
reason
for
any
controverted
part
of
their
belief
,
(
nor
it
may
be
of
the
fundamentals
)
to
use
this
as
the
chief
remedy
,
to
get
the
name
of
sound
Divines
,
by
reproaching
some
that
differ
!
from
them
,
as
unsound
;
and
to
be
esteemed
Orthodox
,
by
calling
others
Erroneous
or
Heterodox
.
The
truth
is
,
most
Ministers
in
the
world
do
take
up
their
opinions
in
complyance
with
their
several
parties
;
and
they
look
more
who
believeth
it
,
then
what
is
believed
,
and
on
what
ground
,
or
they
have
nothing
but
what
is
spoken
by
the
men
that
they
must
concurr
with
:
And
thus
too
many
take
up
their
Religion
in
a
faction
;
even
the
truth
it self
.
And
therefore
they
must
speak
against
those
that
they
hear
that
party
speak
against
.
As
Proster
said
of
the
detractors
of
Austin
,
Praef
,
ad
capit
.
Gall.
Injustis
opprobriis
Catholici
praedicatoris
memoria
carpitur
:
in
quod
peccatum
c●dunt
,
qui
aliena
instigatione
commoti
,
scriptorem
celeberrimi
nominis
promptius
habent
culpare●
▪
quam
nesse
.
And
as
Salvian
saith
in
his
Preface
ad
Salonium
:
ad
Cathol.
Eccles.
Tam
imbecilla
sunt
judicia
huius
temporis
,
ac
pene
tam
nulla
,
ut
qui
legunt
,
non
tam
considerant
quid
legant
,
quam
cujus
legant
;
nec
tam
dictionis
vim
atque
virtutem
quam
dictatoris
cogitant
dignitatem
.
How
many
a
hot
dispute
have
I
heard
of
several
subjects
,
which
the
disputants
have
been
forced
to
manifest
that
they
understood
not
?
And
yet
they
will
drive
all
to
damnatory
conclusions
,
when
the
parties
understand
not
one
anothers
meaning
,
and
take
not
the
subject
of
the
dispute
in
the
same
sense
,
or
at
least
not
the
several
predications
.
One
disputeth
for
Free-will
,
another
against
it
;
and
call
them
to
give
you
their
definition
of
Free-will
,
and
you
shall
see
to
what
purpose
it
was
.
And
so
in
many
other
cases
.
And
thus
do
we
proceed
in
a
contentious
zeal
to
divide
the
Church
,
and
censure
our
brethren
,
and
make
our
differences
seem
greater
then
they
are
,
while
we
know
not
well
what
they
are
our selves
,
who
so
eagerly
manage
them
.
SECT.
IV.
3.
THE
next
sin
which
I
shall
mention
,
that
we
are
lamentably
guilty
of
,
is
this
;
We
do
not
so
seriously
,
unreservedly
and
industriously
,
lay
out
our selves
in
the
work
of
the
Lord
,
as
beseemeth
men
of
our
profession
and
engagements
.
I
bless
the
Lord
that
there
are
so
many
that
do
his
work
with
all
their
might
!
But
alas
,
for
the
most
part
,
even
of
those
that
we
take
for
Godly
Ministers
,
how
reservedly
and
how
negligently
do
we
go
through
our
work
?
How
few
of
us
do
so
behave
our selves
in
our
office
,
as
men
that
are
wholly
devoted
thereto
,
and
have
devoted
all
that
they
have
to
the
same
ends
?
And
because
you
shall
see
my
grounds
for
this
Confession
,
I
shall
mention
to
you
some
of
the
sinful
discoveries
of
it
,
which
do
too
much
abound
.
1.
It
is
too
common
with
us
to
be
negligent
in
our
studies
;
and
few
men
will
be
at
that
pains
that
is
necessary
,
for
the
right
informing
of
their
understandings
,
and
fitting
them
for
their
further
work
.
Some
men
have
no
delight
in
their
studies
,
but
take
only
now
and
then
an
hour
,
as
an
unwelcome
task
which
they
are
forced
to
undergo
,
and
are
glad
when
they
are
from
under
the
yoak
.
Will
neither
the
natural
desire
of
knowing
,
nor
the
spiritual
desire
of
knowing
God
and
things
divine
,
nor
the
consciousness
of
our
great
ignorance
and
weakness
,
nor
the
sense
of
the
weight
of
our
Ministerial
work
,
will
none
of
all
these
keep
us
closer
to
our
studies
,
and
make
us
more
painful
in
seeking
after
the
truth
?
This
diligence
is
now
the
more
necessary
for
Ministers
,
because
the
Necessitie
of
the
Church
doth
draw
so
many
from
the
Universities
so
young
,
so
that
they
are
fain
to
Teach
and
Learn
together
:
And
for
my
part
,
I
would
not
discourage
such
young
ones
,
so
be
it
they
be
but
competently
qualified
,
and
quickned
with
earnest
desires
of
mens
salvation
,
and
are
drawn
out
by
the
present
Necessities
,
sooner
then
they
would
go
,
if
the
Church
could
longer
wait
for
their
preparation
;
and
will
but
study
hard
in
the
Country
.
For
I
know
that
as
Theologie
is
a
practical
Science
,
so
the
knowledge
of
it
shineth
best
in
a
practical
course
:
And
laying
out
here
is
a
means
of
gathering
in
;
and
a
hearty
endeavour
to
communicate
and
do
good
,
is
not
the
smallest
help
to
our
own
proficiency
.
Many
men
have
not
been
ashamed
to
confess
how
young
and
raw
they
were
at
their
entrance
,
who
yet
have
grown
to
eminent
parts
.
Vigilius
the
Martyr
was
made
Bishop
of
Trent
at
twenty
years
old
.
Ambrose
de
Offic.
li.
c.
1.
saith
thus
,
Homines
discunt
priusquam
decent
,
&
ab
illo
accipiunt
quod
aliis
tradant
:
Quod
ne
ipsum
quidem
mihi
accidit
:
Ego
enim
de
tribunalibus
atque
administratienis
infulis
ad
sacer
dotium
captus
,
docere
vos
coepi
quod
ipse
non
didici
.
Itaque
factum
est
ut
prius
docere
inciperem
quam
discere
.
Discendum
igitur
mihi
simul
&
docendum
est
,
quoniam
non
vacavit
ante
discere
.
Et
quantumlibet
quisque
profecerit
,
nemo
est
qui
doceri
non
egeat
dum
vivit
.
O
what
abundance
of
things
are
there
that
a
Minister
should
understand
?
and
what
a
great
defect
is
it
to
be
ignorant
of
them
?
and
how
much
shall
we
miss
such
knowledge
in
our
work
!
Many
Ministers
study
only
to
compose
their
Sermons
,
and
very
little
more
,
when
there
are
so
many
books
to
be
read
,
and
so
many
matters
that
we
should
not
be
unacquainted
with
.
Nay
in
the
study
of
our
Sermons
we
are
too
negligent
,
gathering
only
a
few
naked
heads
,
and
not
considering
of
the
most
forcible
expressions
by
which
we
should
set
them
home
to
mens
hearts
.
We
must
study
how
to
convince
and
get
within
men
,
and
how
to
bring
each
truth
to
the
quick
,
and
not
leave
all
this
to
our
extemporarie
promptitude
,
unless
it
be
in
cases
of
necessity
.
Certainly
Brethren
,
experience
will
teach
you
,
that
men
are
not
made
learned
or
wise
without
hard
study
,
and
unwearied
labours
and
experience
.
SECT.
V.
2.
IF
Ministers
were
set
upon
the
work
of
the
Lord
,
it
would
be
done
more
vigorously
then
by
the
most
of
us
it
is
.
How
few
Ministers
do
Preach
with
all
their
might
?
or
speak
about
everlasting
Joy
or
Torment
in
such
a
manner
as
may
make
men
believe
that
they
are
in
good
sadness
.
It
would
make
a
mans
heart
ake
to
see
a
company
of
dead
and
drowsy
sinners
sit
under
a
Minister
,
and
not
have
a
word
that
is
like
to
quicken
or
awake
them
.
To
think
with
our selves
,
O
if
these
sinners
were
but
convinced
and
awakened
,
they
might
yet
be
converted
and
live
.
And
alas
we
speak
so
drowsily
or
gently
,
that
sleepy
sinners
cannot
hear
:
The
blow
falls
so
light
,
that
hard-hearted
persons
cannot
feel
it
.
Most
Minister
will
not
so
much
as
put
out
their
voice
,
and
stir
up
themselves
to
an
earnest
utterance
:
But
if
they
do
speak
loud
and
earnestly
,
how
few
do
answer
it
with
earnestness
of
matter
!
and
the
voice
doth
little
good
;
the
people
will
take
it
but
as
meer
bauling
,
when
the
matter
doth
not
correspond
.
It
would
grieve
one
to
hear
what
excellent
Doctrines
some
Ministers
have
in
hand
,
and
let
it
die
in
their
hands
for
want
of
close
and
lively
application
.
What
fit
matter
they
have
for
convincing
sinners
:
and
how
little
they
make
of
it
;
and
what
a
deal
of
good
it
might
do
if
it
were
set
home
;
and
yet
they
cannot
or
will
not
do
it
.
O
sirs
,
how
plain
,
how
close
and
earnestly
should
we
deliver
a
message
of
such
a
nature
as
ours
is
?
when
the
everlasting
life
or
death
of
men
is
concerned
in
it
:
Me
thinks
we
are
nowhere
so
wanting
as
in
this
seriousness
?
There
is
nothing
more
unsuitable
to
such
a
business
,
then
to
be
slight
and
dull
.
What!
speak
coldly
for
God!
and
for
mens
salvation
!
Can
we
believe
that
our
people
must
be
converted
,
or
condemned
and
yet
can
we
speak
in
a
drowsie
tone
!
In
the
name
of
God
,
Brethren
,
labour
to
awaken
your
hearts
,
before
you
come
,
and
when
you
are
in
the
work
,
that
you
may
be
fit
to
waken
the
hearts
of
sinners
.
Remember
that
they
must
be
wakened
or
damned
;
and
a
sleepy
Preacher
will
hardly
wake
them
.
If
you
give
the
holy
things
of
God
the
highest
praises
in
words
,
and
yet
do
it
coldly
,
you
will
seem
in
the
manner
to
unsay
what
you
said
in
the
matter
.
It
is
a
kind
of
contempt
of
great
things
,
especially
so
great
to
speak
of
them
without
great
affection
and
fervency
:
The
manner
as
well
as
the
words
must
set
them
forth
.
If
we
are
commanded
what
ever
our
hand
findeth
to
do
,
to
do
it
with
all
our
might
;
then
certainly
such
a
work
as
preaching
for
mens
salvation
should
be
done
with
all
our
might
:
But
alas
how
few
,
how
thin
are
such
men
!
here
one
and
there
one
,
even
among
good
Ministers
,
that
have
an
earnest
perswading
working
way
,
or
that
the
people
can
feel
him
preach
when
they
hear
him
.
SECT.
VI.
3.
IF
we
are
all
heartily
Devoted
to
the
work
of
God
,
why
do
we
not
compassionate
the
poor
unprovided
Congregations
about
us
,
and
take
care
to
help
them
to
able
Ministers
?
and
in
the
mean
time
,
step
out
now
and
then
to
their
assistance
,
when
the
business
of
our
own
particular
charge
will
give
us
any
leave
.
A
Lecture
in
the
more
ignorant
places
purposely
for
the
work
of
conversion
,
performed
by
the
most
lively
working-preachers
,
might
be
a
great
help
where
constant
means
is
wanting
.
SECT.
VII
.
4.
THE
negligent
execution
of
acknowledged
duties
,
doth
shew
that
we
be
not
so
wholly
Devoted
to
the
work
as
we
should
be
.
If
there
be
any
work
of
Reformation
to
be
set
a
foot
,
how
many
are
there
that
will
go
no
further
then
they
are
drawn
?
And
it
were
well
if
all
would
do
but
that
much
.
If
any
business
for
the
Church
be
on
foot
,
how
many
neglect
it
for
their
own
private
business
?
when
we
should
meet
and
consult
together
for
the
unanimous
and
successful
performance
of
our
work
,
one
hath
this
business
of
his
own
,
and
another
that
business
,
which
must
be
preferred
before
Gods
business
.
And
when
a
work
is
like
to
prove
difficult
and
costly
,
how
backward
are
we
to
it
,
and
make
excuses
and
will
not
come
on
?
For
instance
;
What
hath
been
for
more
talked
of
,
and
prayed
for
,
and
contended
about
in
England
for
many
years
past
,
then
the
business
of
Discipline
?
And
there
are
but
few
men
(
the
Erastians
)
but
they
seem
zealous
in
disputing
for
one
side
or
other
:
some
for
the
Prelatical
way
,
and
some
for
the
Presbyterian
,
and
some
for
the
Congregational
.
And
yet
when
we
come
to
the
practice
of
it
,
for
ought
I
see
we
are
most
of
us
for
no
way
.
It
hath
made
me
admire
sometimes
;
to
look
on
the
face
of
England
,
and
see
how
few
Congregations
in
the
Land
have
any
considerable
execution
of
Discipline
,
and
to
think
withall
what
volumns
they
have
written
for
it
;
and
how
almost
all
the
Ministery
of
the
Nation
is
engaged
for
it
?
how
zealously
they
have
contended
for
it
,
and
made
many
a
(
just
)
exclamation
against
the
opposers
of
it
;
and
yet
for
all
this
will
do
little
or
nothing
in
the
exercise
of
it
.
I
have
marvelled
what
should
make
them
so
zealous
in
siding
for
that
which
their
practice
shews
that
their
hearts
are
against
.
But
I
see
a
disputing
zeal
is
more
natural
then
a
holy
obedient
practizing
zeal
.
How
many
Ministers
in
England
be
there
that
know
not
their
own
charge
,
that
plead
for
the
truth
of
their
particular
Churches
,
and
know
not
which
they
be
,
or
who
be
members
of
them
?
and
that
never
cast
out
one
obstinate
sinner
;
no
nor
brought
one
to
publike
Confession
,
and
expression
of
Repentance
and
promise
of
reformation
;
No
nor
admonished
one
publikely
to
call
him
to
such
Repentance
.
But
they
think
they
do
their
duties
if
they
give
them
not
the
Sacrament
of
the
Lords
Supper
,
(
when
it
is
perhaps
avoided
voluntarily
by
themselves
,
and
thousands
will
keep
away
themselves
without
our
prohibiting
them
)
and
in
the
mean
time
we
leave
them
stated
members
of
our
Churches
,
and
grant
them
all
other
Communion
with
the
Church
,
and
call
them
not
to
personal
Repentance
for
their
sin
.
Read
Albaspinaens
,
a
sober
Papist
in
his
Observat.
1.
and
2.
and
3.
after
his
Annot
on
O
tatus
,
and
see
whether
Church-Communion
in
former
times
was
taken
to
consist
only
●n
co-partaking
of
the
Lords
Supper
.
Either
these
hundreds
that
we
communicate
not
with
in
the
Supper
are
members
of
our
Churches
,
or
not
;
If
not
;
then
we
are
Separatists
while
we
so
much
disclaim
it
;
for
we
have
not
cast
them
out
nor
have
we
called
them
to
any
profession
,
whether
they
own
or
disown
their
membership
,
but
only
whether
they
will
be
examined
in
order
to
a
Sacrament
nor
do
we
use
to
let
them
know
that
we
take
their
refusal
of
Examination
for
a
refusal
of
Church
membership
,
and
exclusion
of
themselves
.
It
follows
therefore
that
we
have
gathered
Churches
out
of
Churches
before
they
were
unchurched
,
or
before
we
took
Gods
way
to
cast
any
of
them
(
much
less
all
of
them
)
out
.
But
if
they
are
taken
for
members
,
how
can
we
satisfie
our
consciences
to
forbear
all
execution
of
Discipline
upon
them
?
It
is
not
Gods
Ordinance
that
they
should
be
personally
rebuked
and
admonished
,
and
then
publikely
called
to
Repentance
and
be
cast
out
if
they
remain
impenitent
?
If
these
be
no
duties
,
why
have
we
made
such
a
noise
and
stir
about
them
in
the
world
as
we
have
done
?
If
they
be
duties
,
why
do
we
not
practise
them
▪
If
none
of
all
these
persons
be
scandalous
,
why
do
we
not
admit
them
to
the
Lords
Supper
?
If
they
keep
away
themselves
,
is
not
that
a
sin
which
a
brother
should
not
be
permitted
to
remain
in
?
Is
it
not
a
scandal
for
them
to
avoid
the
Ordinances
of
God
and
the
Communion
of
the
Church
for
so
many
years
together
as
they
do
?
Yea
and
many
a
one
of
them
avoideth
also
the
very
hearing
of
the
word
:
The
antient
Discipline
was
stricter
,
when
the
sixth
general
Council
at
Trull
,
in
Constantinop
.
ordained
Can.
80.
that
whosoever
was
three
daies
together
from
Church
,
without
urgent
necessity
,
was
to
be
excommunicated
.
Brethren
,
for
my
part
,
I
desire
not
to
offend
any
party
,
nor
to
bring
the
least
dishonour
to
them
;
but
I
must
needs
say
that
these
sins
are
not
to
be
cloaked
over
with
excuses
,
extenuations
or
denyals
.
We
have
long
cryed
up
Discipline
,
and
every
party
their
several
waies
.
Would
you
have
people
value
your
way
of
Government
or
not
?
No
doubt
but
you
would
;
Why
if
you
would
have
them
value
it
,
it
must
be
for
som
excellency
:
shew
them
then
that
excellency
.
What
is
it
?
and
wherein
doth
it
consist
?
And
if
you
would
have
them
believe
you
,
shew
it
them
not
only
in
paper
,
but
in
practice
,
not
only
in
words
,
but
in
deeds
.
How
can
the
people
know
the
worth
of
bare
notions
and
names
of
Discipline
,
without
the
thing
?
Is
it
a
name
and
a
shadow
that
you
have
made
all
this
noise
about
?
How
can
they
think
that
that
is
good
which
doth
no
good
?
Truly
I
fear
we
take
not
the
right
way
to
maintain
our
cause
,
but
even
betray
it
,
while
we
are
hot
disputers
for
it
.
Speak
truly
;
is
it
not
these
two
things
that
keep
up
the
Reputation
of
the
long-contended
for
Discipline
among
men
;
viz.
with
the
godly
,
the
meer
reputation
of
their
Ministers
that
stand
for
it
;
and
with
many
of
the
ungodly
,
the
non-execution
of
it
,
because
they
find
it
to
be
tooth-less
,
and
not
much
troublesom
to
them
?
Verily
Brethren
,
if
we
get
the
late
Prelates
carnal
wisdom
and
go
their
way
to
work
,
by
ingratiating
our
way
of
Government
with
the
ungodly
multitude
,
by
the
meer
neglect
of
practice
,
and
the
befriending
of
their
sins
,
we
may
well
look
for
the
same
blessing
and
issue
as
the
Prelates
had
.
If
once
our
Government
come
to
be
upholden
by
the
votes
of
those
who
should
be
corrected
or
ejected
by
it
,
and
the
worst
men
be
friends
to
it
,
because
it
is
a
friend
to
them
in
their
ungodliness
,
we
then
engage
it
against
the
Lord
,
and
he
will
appear
as
engaged
against
us
.
Set
all
the
execution
of
Discipline
together
that
hath
been
practised
in
a
whole
County
ever
since
it
was
so
contended
for
,
and
I
doubt
it
will
not
appear
so
observable
as
to
draw
godly
people
into
a
liking
of
it
for
the
effects
.
How
can
you
wonder
if
many
that
desire
deeds
and
not
words
,
Reformation
and
not
the
meer
name
of
Reformation
,
do
turn
over
to
the
separated
Congregations
,
when
you
shew
them
nothing
but
the
bare
name
of
Discipline
in
yours
?
All
Christians
value
Gods
Ordinances
,
and
think
them
not
vain
things
;
and
therefore
are
unwilling
to
live
without
them
.
Discipline
is
not
a
needless
thing
to
the
Church
:
If
you
will
not
difference
between
the
precious
and
the
vile
by
Discipline
,
people
will
do
it
by
separation
.
If
you
will
keep
many
score
or
hundreds
in
your
Churches
that
are
notoriously
scandalous
,
and
contemners
of
Church-Communion
,
and
never
openly
(
nor
perhaps
privately
)
reprove
them
nor
call
to
Repentance
,
nor
cast
them
out
,
you
cannot
marvel
if
some
timorous
souls
do
run
out
of
your
Churches
as
from
a
ruinous
aedifice
,
that
they
fear
is
ready
to
fall
upon
their
heads
.
I
pray
you
consider
,
if
you
should
do
in
the
same
manner
with
them
in
the
Sacrament
,
as
you
do
in
Discipline
,
and
should
only
shew
the
bread
and
wine
,
and
never
let
them
taste
of
it
,
could
you
expect
that
the
name
of
a
Sacrament
should
satisfie
them
,
or
that
they
should
like
your
Communion
?
Why
should
you
think
then
that
they
will
be
satisfied
with
the
empty
sound
of
the
word
,
Church-Government
?
And
consider
but
what
a
disadvantage
you
cast
your
cause
upon
in
all
your
disputations
with
men
of
another
way
.
If
your
principles
be
righter
then
theirs
,
and
their
practice
be
righter
then
yours
,
the
people
will
suppose
that
the
Question
is
,
Whether
the
name
or
the
thing
,
the
shaddow
or
the
substance
,
be
more
desirable
?
and
they
will
take
your
way
to
be
a
meer
delusory
formality
,
because
they
see
you
but
formal
in
the
use
of
it
,
yea
that
you
use
it
not
at
all
.
I
speak
not
against
your
Government
,
but
for
it
,
all
this
while
;
and
tell
you
,
that
its
you
that
are
against
it
,
that
seem
so
earnest
for
it
;
while
you
more
disgrace
it
for
want
of
exercise
,
then
you
credit
it
by
your
bare
arguments
:
And
you
will
find
before
you
have
done
,
that
faithful
execution
will
be
your
strongest
argument
.
Till
then
,
the
people
will
understand
you
as
if
you
openly
proclaimed
,
We
would
have
no
Publike
Admonitions
,
Confessions
or
Excommunications
;
our
way
is
to
do
no
good
,
but
to
set
up
the
naked
name
of
a
Government
.
Doubtless
it
was
a
sault
more
past
all
disputation
,
for
the
Prelates
to
destroy
Discipline
and
do
little
or
nothing
in
it
,
then
for
them
to
be
Prelates
;
and
if
they
had
but
done
the
good
that
Discipline
is
ordained
for
,
Prelacy
might
have
stood
to
this
day
for
ought
I
know
;
I
am
sure
it
would
have
had
no
opposition
from
many
a
hundred
godly
people
that
have
opposed
it
.
And
again
I
say
,
if
you
will
run
into
their
error
,
you
may
expect
their
fate
.
And
what
are
the
hindrances
now
that
keep
the
Ministers
of
England
from
the
Execution
of
that
Discipline
which
they
have
so
much
contended
for
?
I
hear
not
all
speak
:
but
I
hear
some
,
and
see
more
.
The
great
Reason
as
far
as
I
can
learn
,
is
,
The
difficulty
of
the
Work
,
and
the
trouble
or
suffering
that
we
are
like
to
incurr
by
it
:
We
cannot
publikely
reprehend
one
sinner
,
but
he
will
storm
at
it
,
and
bear
us
a
deadly
malice
.
We
can
prevail
with
very
few
to
make
a
publike
profession
of
true
Repentance
.
If
we
proceed
to
excommunicate
them
,
they
will
be
raging
mad
against
us
:
They
will
be
ready
to
vow
revenge
against
us
,
and
to
do
us
a
mischief
:
If
we
should
deal
as
God
requireth
with
all
the
obstinate
sinners
in
the
Parish
,
there
were
no
living
among
them
;
they
would
conspire
in
hatred
against
us
to
the
hazard
of
our
lives
.
We
should
be
so
hated
of
all
,
that
as
our
lives
would
be
uncomfortable
,
so
our
labours
would
become
unprofitable
;
for
men
would
not
hear
us
when
they
are
possessed
with
a
hatred
of
us
;
therefore
duty
ceaseth
to
be
duty
to
us
,
because
the
hurt
that
would
follow
would
be
greater
then
the
good
;
and
affirmatives
bind
not
ad
semper
.
These
are
the
great
Reasons
for
the
non
execution
of
Discipline
,
together
with
the
great
labour
that
private
admonition
of
each
offender
would
cost
us
.
And
to
these
I
answer
.
1.
Are
not
these
reasons
as
valid
against
Christianity
it self
in
some
times
and
places
,
as
now
against
Discipline
?
Christ
came
not
to
send
us
peace
;
we
shall
have
his
Peace
,
but
not
the
worlds
;
for
he
hath
foretold
us
that
they
will
hate
us
.
Might
not
Mr.
Bradford
,
or
Hooper
,
or
any
that
were
burnt
in
Queen
Maries
daies
have
alledged
more
then
this
against
duty
?
They
might
have
said
,
It
will
make
us
hated
,
if
we
own
the
Reformation
,
and
it
will
expose
our
lives
to
the
flames
.
How
is
he
concluded
by
Christ
to
be
no
Christian
,
who
hateth
not
all
that
he
hath
and
his
own
life
for
him
!
and
yet
we
can
take
the
hazard
of
our
life
as
a
reason
against
his
work
;
What
is
it
but
hypocrisie
to
shrink
from
sufferings
,
and
take
up
none
but
safe
and
easie
works
,
and
make
our selves
believe
that
the
rest
are
no
duties
?
Indeed
this
is
the
common
way
of
escaping
suffering
,
to
neglect
the
duty
that
would
expose
us
thereunto
.
If
we
did
our
duty
faithfully
,
Ministers
should
find
the
same
lot
among
professed
Christians
,
as
their
predecessors
have
done
among
the
Infidels
.
But
if
you
could
not
suffer
for
Christ
,
why
did
you
put
your
hand
to
his
plough
?
and
did
not
first
set
down
and
count
your
costs
?
This
makes
the
Ministerial
work
so
unfaithfully
done
,
because
it
is
so
carnally
undertaken
;
and
men
enter
upon
it
as
a
life
of
ease
,
and
honour
,
and
respect
from
men
and
therefore
resolve
to
attain
their
ends
,
and
have
what
they
expected
by
right
or
wrong
.
They
looked
not
for
hatred
and
suffering
,
and
they
will
avoid
it
,
though
by
the
avoiding
of
their
work
.
2.
And
as
for
the
making
your selves
uncapable
to
do
them
good
:
I
answer
,
That
reason
is
as
valid
against
plain
preaching
,
reproof
,
or
any
other
duty
which
wicked
men
will
hate
us
for
.
God
will
bless
his
own
Ordinances
to
do
good
,
or
else
he
would
not
have
appointed
them
.
If
you
admonish
,
and
publikely
rebuke
the
scandalous
,
and
call
men
to
repentance
,
and
cast
out
the
obstinate
,
you
may
do
good
to
many
that
you
reprove
;
and
possibly
to
the
excommunicate
:
I
am
sure
it
is
Gods
means
;
And
it
is
his
last
means
,
when
Reproofs
will
do
no
good
:
It
is
therefore
perverse
to
neglect
the
last
means
lest
we
frustrate
the
foregoing
means
,
when
as
the
last
is
not
to
be
used
but
upon
supposition
that
the
former
were
all
frustrate
before
.
However
,
those
within
and
those
without
may
receive
good
by
it
,
if
the
offendor
do
receive
none
;
and
God
will
have
the
honour
,
when
his
Church
is
manifestly
differenced
from
the
world
,
and
the
heirs
of
heaven
and
hell
are
not
totally
confounded
,
nor
the
world
made
to
think
that
Christ
and
Satan
do
but
contend
for
superiority
,
and
that
they
have
the
like
inclination
to
holiness
or
to
sin
.
3.
And
I
would
know
whether
on
the
grounds
of
this
objection
before
mentioned
all
Discipline
should
not
be
cast
out
of
the
Church
,
atleast
ordinarily
;
And
so
is
not
this
against
the
Thing
it self
,
rather
then
against
the
present
season
of
it
?
For
this
reason
is
not
drawn
from
any
thing
proper
to
our
times
,
but
common
to
all
times
and
places
.
Wicked
men
will
alwaies
storm
against
the
means
of
their
publike
shame
;
and
the
use
of
Church
censures
is
purposely
to
shame
them
,
that
sin
may
be
shamed
,
and
disowned
by
the
Church
.
What
age
can
you
name
since
the
daies
of
the
Apostles
wherein
you
would
have
executed
the
Discipline
that
you
now
refuse
,
if
you
go
on
these
grounds
,
supposing
that
it
had
not
been
by
Magisterial
compulsion
?
If
therefore
it
be
Discipline
it self
that
hath
such
intolerable
inconveniences
,
why
have
you
so
prayed
for
it
,
and
perhaps
fought
for
it
,
and
disputed
for
it
as
you
have
done
?
What
must
all
dissenters
bear
your
frowns
and
censures
,
and
all
for
a
work
which
your selves
judge
intolerable
,
and
dare
not
touch
with
one
of
your
fingers
?
When
do
you
look
to
see
all
these
difficulties
over
,
that
you
may
set
upon
that
which
you
now
avoid
?
Will
it
be
in
your
daies
?
Or
will
you
wait
till
you
are
dead
,
and
leave
it
as
a
part
of
your
Epitaph
to
posterity
,
that
you
so
deeply
engaged
and
contended
for
that
which
you
so
abhord
to
the
death
,
that
you
would
never
be
brought
to
the
practice
of
it
!
And
doth
not
this
Objection
of
yours
plainly
give
up
your
cause
to
the
Separatists
?
and
even
tell
them
that
your
contending
is
not
for
your
way
of
Discipline
;
but
that
there
may
be
none
,
because
it
will
do
more
harm
then
good
.
Certainly
if
this
be
true
,
it
would
have
been
better
to
speak
it
out
at
first
,
before
all
our
wars
,
and
tears
,
and
prayers
,
and
contentions
,
then
now
in
the
conclusion
to
tell
the
world
,
that
we
did
all
this
but
for
a
name
or
word
,
and
that
the
thing
is
so
far
from
being
worth
our
cost
,
that
it
is
not
tolerable
,
much
less
desirable
.
4.
But
yet
let
me
tell
you
,
that
there
is
not
such
a
Lyon
in
the
way
as
you
do
imagine
;
nor
is
Discipline
such
a
useless
thing
.
I
bless
God
upon
the
small
and
too
late
tryal
that
I
have
made
my self
of
it
,
I
can
speak
by
experience
,
it
is
not
vain
;
nor
are
the
hazards
of
it
such
as
may
excuse
our
neglect
.
But
I
know
that
pinching
reason
is
behind
;
They
say
that
,
When
we
pleaded
for
Discipline
,
we
meant
a
Discipline
that
should
be
established
and
imposed
by
the
secular
power
:
and
without
them
what
good
can
we
do
?
when
every
man
hath
leave
to
despise
our
censures
,
and
set
us
at
nought
:
and
therefore
we
will
not
meddle
with
it
(
say
they
)
without
authority
.
To
which
I
answer
,
1.
I
thought
it
once
a
scornful
indignity
that
some
fellows
attempted
to
put
upon
the
Ministery
,
that
denyed
them
to
be
the
Ministers
of
Christ
,
and
would
have
had
them
called
the
Ministers
of
the
State
,
and
dealt
with
accordingly
.
But
it
seems
they
did
not
much
cross
the
judgements
of
some
of
the
Ministery
themselves
,
who
are
ready
to
put
the
same
scorn
upon
their
own
calling
.
We
are
sent
as
Christs
Embassadors
to
speak
in
his
name
,
and
not
in
the
Princes
;
and
by
his
Authority
we
do
our
work
as
from
him
we
have
our
Commission
.
And
shall
any
of
his
Messengers
question
the
Authority
of
his
commands
?
The
same
Power
that
you
have
to
preach
without
or
against
the
Magistrates
command
,
the
same
have
you
to
exercise
Pastoral
Guidance
and
Discipline
without
it
.
And
should
all
Ministers
refuse
preaching
if
the
Magistrate
bid
them
not
?
yea
or
if
he
forbid
them
?
2.
What
mean
you
when
you
say
,
you
will
not
do
it
without
Authority
?
Do
you
mean
the
Leave
,
or
the
Countenance
and
approbation
,
or
the
Command
upon
your selves
,
or
do
you
mean
a
Force
or
Penalty
on
the
People
to
obey
you
?
The
Magistrates
Leave
we
have
;
who
hindereth
or
forbiddeth
you
to
set
up
Discipline
,
and
exercise
it
faithfully
?
Doth
the
secular
Power
forbid
you
to
do
it
,
or
threaten
or
trouble
you
for
not
doing
it
?
No
,
they
do
not
.
To
the
shame
of
the
far
greatest
part
of
the
Ministers
of
England
it
must
be
spoken
(
for
we
have
so
opened
our
own
shame
that
it
cannot
be
hid
)
we
have
had
free
Liberty
to
have
done
the
work
of
Christ
,
which
we
have
desired
and
pleaded
for
,
and
yet
we
would
not
do
it
.
What
might
not
the
Ministers
of
England
have
done
for
the
Lord
,
if
they
had
been
but
willing
?
They
had
no
prohibition
,
nor
any
man
to
rise
up
against
them
,
of
all
the
enemies
whose
hearts
are
against
their
work
:
and
yet
they
would
not
do
it
.
Nay
more
,
for
ought
you
know
,
you
have
the
Approbation
of
Authority
.
You
have
the
commands
of
former
powers
not
yet
repealed
.
You
have
the
Protection
of
the
Laws
and
present
Governors
:
If
any
one
seek
revenge
against
you
for
the
sake
of
Discipline
,
you
have
not
only
Laws
,
but
as
many
willing
Magistrates
to
restrain
and
punish
them
as
ever
you
knew
I
think
in
England
.
And
what
would
you
have
more
?
Would
you
have
a
Law
made
to
Punish
you
if
you
will
not
do
your
duty
?
What!
dare
you
tell
God
that
you
will
not
do
his
work
unless
the
Magistrate
drive
you
to
it
with
scourges
?
I
confess
if
I
had
my
will
it
should
be
so
;
and
that
man
should
be
ejected
as
a
negligent
Pastor
,
that
will
not
rule
his
People
by
Discipline
(
though
yet
I
might
allow
him
to
be
a
Preacher
to
the
unchurched
)
as
well
as
he
is
ejected
as
a
negligent
Preacher
that
will
not
preach
.
For
Ruling
is
as
Essential
a
part
of
a
Pastors
office
as
preaching
I
am
sure
.
And
therefore
seeing
these
men
would
fain
have
the
Magistrate
interpose
,
if
he
did
eject
them
for
unfaithful
negligent
Pastors
(
were
it
not
for
the
necessity
of
the
Church
that
hath
not
enow
better
)
I
know
not
well
how
they
could
blame
him
for
it
.
It
s
a
sad
discovery
of
our
carnal
hearts
,
when
man
can
do
so
much
more
with
us
then
God
,
that
we
would
obey
the
commands
of
men
,
and
will
not
obey
the
commands
of
Christ
.
Is
he
fit
to
be
Christs
Officer
,
that
will
not
take
his
Command
as
obligatory
?
But
I
know
the
thing
expected
is
,
that
all
the
people
should
be
forced
under
a
penalty
to
submit
to
our
Discipline
.
I
confess
,
I
think
that
the
Magistrate
should
be
the
hedge
of
the
Church
and
defend
the
Ministery
,
and
improve
his
power
to
the
utmost
to
procure
an
universal
obedience
to
Christs
Laws
,
and
restrain
men
from
the
apparent
breach
of
them
,
especially
from
being
false
Teachers
and
Seducers
of
others
.
How
far
I
am
against
the
two
extreams
of
Universal
Licence
,
and
Persecuting
tyrannie
,
I
have
frequently
manifested
on
other
occasions
.
But
I
shall
now
say
but
this
.
1.
Doth
not
this
further
discover
the
carnal
frame
of
our
hearts
,
when
we
will
not
do
our
duty
unless
the
Magistrate
will
do
his
to
the
full
,
and
all
that
we
conceive
may
be
his
duty
?
What!
will
his
neglect
excuse
yours
?
Hath
Christ
bid
you
use
the
Keyes
of
the
Kingdom
,
and
avoid
a
scandalous
sinner
upon
condition
that
the
Magistrate
will
punish
him
with
the
sword
?
Is
not
this
your
meaning
if
you
would
speak
it
out
,
that
you
find
a
great
deal
of
difficulty
in
your
work
,
and
you
would
have
the
Magistrate
by
terrifying
offendors
make
it
easie
to
you
?
for
if
it
be
not
safe
and
cheap
and
easie
,
you
are
resolved
you
will
not
do
it
;
And
such
servants
Christ
may
have
enough
.
Nay
is
not
your
meaning
,
that
you
would
have
the
Magistrate
to
do
your
work
for
you
?
Just
as
your
pious
people
have
long
cryed
and
prayed
for
Discipline
,
and
called
upon
Ministers
to
do
it
,
but
we
cannot
get
them
to
reprove
offendors
and
deal
with
them
seriously
and
lovingly
for
their
good
and
inform
the
Church-Officers
of
them
that
are
obstinate
.
So
do
we
toward
the
Magistrates
:
The
work
of
God
is
so
much
beholden
to
us
,
that
we
would
all
have
it
done
,
but
few
w●ll
do
it
.
We
can
easilyer
censure
and
talk
against
others
for
not
doing
it
,
then
do
it
our selves
.
O
the
guile
and
hypocrisie
of
our
hearts
!
2.
But
further
,
What
is
it
that
you
would
have
the
Magistrate
to
do
?
I
pray
you
consider
it
how
you
will
answer
it
before
God
,
that
you
should
willfully
neglect
your
own
duty
,
and
then
make
it
your
Religion
to
quarrel
with
others
.
Is
it
not
a
fearful
deceit
of
heart
for
a
man
to
think
himself
a
godly
Minister
for
finding
fault
with
them
that
are
less
faulty
then
himself
?
I
say
,
less
faulty
.
For
tell
me
truly
.
Whether
the
Magistrate
do
more
of
his
part
in
Government
,
or
you
in
yours
.
I
am
no
more
a
flatterer
of
the
Magistrate
then
of
you
;
nor
was
ever
taken
for
such
,
that
I
could
understand
:
but
we
must
deal
justly
by
all
men
.
Would
you
have
the
Magistrate
to
punish
men
eo
nomine
,
because
excommunicated
,
without
any
particular
cognisance
of
the
fact
and
case
?
1.
That
were
unjust
;
Then
he
must
do
wrong
when
ever
we
mistake
and
do
wrong
;
If
an
honest
man
were
an
hangman
,
he
would
be
willing
to
know
that
he
hanged
not
a
man
that
was
unjustly
condemned
:
However
the
Magistrate
is
not
the
meer
executioner
of
the
Ministers
,
but
a
Judge
:
and
therefore
must
be
allowed
the
use
of
his
Reason
,
to
know
the
cause
,
and
follow
his
own
judgement
,
and
not
punish
men
against
it
.
2.
And
excommunication
is
so
great
a
punishment
of
it self
,
that
I
hope
you
do
not
think
it
nothing
,
unless
the
Magistrate
add
more
:
If
so
,
then
the
temporal
punishment
might
serve
turn
,
and
what
need
of
yours
?
But
I
suppose
that
this
is
not
your
sense
,
but
you
are
so
just
,
that
you
would
have
the
Magistrate
to
punish
a
man
as
an
offendor
,
and
not
as
excommunicate
.
And
if
so
,
I
think
it
is
not
nothing
that
he
doth
.
Are
all
the
penalties
against
Swearers
,
Cursers
,
Drunkards
,
Peace-breakers
,
Sabboth-breakers
,
&c.
nothing
?
Certainly
the
Laws
of
the
Land
do
punish
much
sin
against
God
.
Well!
What
do
you
as
Church-Governors
against
these
same
sins
?
The
Magistrate
fineth
and
imprisoneth
them
:
that
is
his
part
:
It
is
your
part
to
bring
them
to
open
Repentance
,
or
to
cast
them
out
:
Have
you
done
this
as
oft
as
he
hath
done
his
part
?
Doth
not
the
Magistracy
of
England
punish
ten
,
twenty
,
what
if
I
say
an
hundred
Swearers
,
Drunkards
or
Sabboth-breakers
by
the
sword
,
for
one
that
the
Elders
of
the
Church
do
punish
by
censures
or
bring
to
publike
Repentance
for
the
satisfaction
of
the
Church
?
Brethren
,
these
things
seem
strange
to
me
;
that
the
case
should
stand
thus
as
it
doth
,
and
yet
that
the
deceit
of
our
hearts
should
be
so
great
,
that
we
should
go
on
to
account
our selves
such
blameless
godly
men
,
whom
Magistrates
and
people
are
all
bound
to
reverence
,
and
to
speak
against
the
Magistrate
so
much
as
we
do
.
I
believe
they
are
all
slack
and
faulty
;
but
are
not
we
much
more
faulty
?
What
if
they
should
pay
us
in
our
own
coyn
?
What
language
might
they
give
the
Ministers
,
that
after
so
many
years
talk
of
Discipline
will
do
nothing
in
it
!
I
say
nothing
in
most
places
:
To
meet
together
for
consulation
,
is
no
exercise
of
Discipline
,
nor
reformation
of
the
Church
,
which
our
meetings
should
conduce
to
.
3.
And
I
give
you
this
further
answer
:
What
had
the
Church
of
Christ
done
till
the
daies
of
Constantine
the
great
,
if
it
had
no
better
Pastors
then
you
that
will
not
Govern
it
without
the
joynt
compulsion
of
the
Magistrate
?
Discipline
,
and
severe
Discipline
was
exercised
for
three
hundred
years
together
,
where
the
Prince
did
not
give
them
so
much
as
a
Protection
,
nor
Toleration
,
but
persecuted
them
to
the
death
.
Then
was
the
Church
at
the
best
,
and
Discipline
most
pure
and
powerful
;
say
not
then
any
more
for
shame
,
that
it
is
to
no
purpose
without
a
Magistrate
,
when
it
hath
done
so
much
against
their
wills
?
O
what
an
aggravation
is
it
of
our
sin
!
That
you
cannot
be
content
to
be
negligent
and
unfaithful
servants
,
but
you
must
also
flie
in
the
face
of
your
Lord
and
Master
,
and
obliquely
lay
the
blame
on
him
!
What
do
you
else
,
when
you
blame
Churchcen●ures
as
uneffectual
,
when
you
should
blame
your
lazy
self
seeking
hearts
,
that
shift
off
the
use
of
them
?
Hath
Christ
put
a
leaden
sword
into
your
hands
,
when
he
bids
you
smite
the
obstinate
sinner
?
Or
are
you
cowardly
and
careless
,
and
then
blame
your
sword
instead
of
using
it
,
as
thinking
that
the
easier
task
?
Are
the
Keyes
of
Christs
Kingdom
so
unmeet
and
useless
,
that
they
will
not
open
and
shut
without
the
help
of
the
sword
?
or
are
you
unskillful
and
lazy
in
the
use
of
them
!
If
they
have
contracted
any
rust
,
by
which
they
are
made
less
fit
for
service
,
next
to
the
Prelates
we
may
thank
our selves
,
that
let
them
lie
so
long
unused
.
4.
And
I
must
tell
you
,
that
too
much
interposition
of
the
sword
with
our
Discipline
,
would
do
more
harm
then
good
.
It
would
but
corrupt
it
by
the
mixture
,
and
make
it
become
a
humane
thing
.
Your
Government
is
all
to
work
upon
the
conscience
;
and
the
sword
cannot
reach
that
.
It
is
not
a
desirable
thing
to
have
Repentance
so
obscured
by
meer
forced
Confessions
,
that
you
cannot
know
when
men
do
mean
as
they
speak
;
and
so
it
will
be
the
sword
that
doth
all
,
by
forcing
men
to
dissemble
,
and
you
will
not
discern
the
power
of
the
Word
and
Ordinance
of
Christ
.
I
confess
since
I
fell
upon
the
exercise
of
some
Discipline
I
find
by
experience
that
if
the
sword
did
interpose
and
force
all
those
Publike
Confessions
of
sin
,
and
Profession
of
Repentance
,
which
I
have
perswaded
men
to
by
the
light
of
the
word
of
God
;
it
would
have
left
me
much
unsatisfied
concerning
the
validity
of
such
Confessions
and
Promises
,
whether
they
might
indeed
be
satisfactory
to
the
Church
:
And
I
find
that
the
godly
people
do
no
further
regard
it
then
they
perceive
it
hearty
and
free
;
and
if
it
were
forced
by
Magistrates
,
they
would
take
him
for
no
Penitent
person
,
nor
be
any
whit
satisfied
,
but
say
,
He
doth
it
because
he
dare
do
no
otherwise
.
And
I
must
add
this
word
of
plainer
dealing
yet
.
You
blame
the
Magistrate
for
giving
so
much
liberty
;
and
is
it
not
long
of
your selves
that
he
doth
so
?
You
will
scarce
believe
that
such
enemies
to
Liberty
of
Conscience
,
are
the
causes
of
it
:
I
think
that
you
are
;
and
that
the
keenest
enemies
have
been
the
greatest
causes
.
For
you
would
run
too
far
to
the
other
extream
,
and
are
so
confident
in
every
controversie
that
you
are
in
the
right
,
and
lay
such
a
stress
upon
many
Opinions
of
your
own
as
if
life
or
death
did
lie
upon
them
,
(
when
perhaps
the
difference
may
prove
more
verbal
then
real
,
if
it
were
searcht
to
the
quick
)
that
this
occasioneth
Magistrates
to
run
too
far
the
other
way
;
and
if
they
look
on
such
as
—
and
dare
not
trust
the
sword
in
such
hands
,
you
may
thank
your selves
.
Truly
Brethren
,
I
see
by
experience
,
that
there
is
among
many
of
the
most
injudicious
of
us
,
such
a
blind
confused
zeal
against
all
that
is
called
error
by
their
party
,
that
without
being
able
to
try
and
make
a
difference
,
they
let
flie
pell
mell
at
all
alike
,
and
make
a
great
out-cry
against
errors
,
when
either
we
know
not
what
they
are
,
nor
how
to
confute
them
,
nor
which
he
tolerable
in
the
Church
,
and
which
intolerable
,
nor
how
far
we
may
hold
or
break
Communion
with
the
owners
of
them
,
and
perhaps
are
the
erroneous
persons
our selves
.
The
observation
of
this
hath
made
the
Magistrates
so
over-jealous
of
us
,
that
they
think
if
they
set
in
with
a
party
in
each
contention
,
we
shall
never
be
without
blood
and
misery
.
And
I
confess
I
see
in
some
Ministers
so
little
of
the
fire
of
Divine
Love
,
and
Christian
Charity
,
and
compassion
,
nor
heavenly
mindedness
,
nor
humble
sense
of
their
own
infirmities
,
and
so
much
of
the
zeal
that
Iames
describeth
(
Iam.
3.
14
,
15.
)
which
is
kindled
from
another
fire
,
that
makes
them
full
of
suspicions
and
jealousies
,
and
keen
and
eager
against
their
Brethren
,
censuring
,
defaming
and
unconscionably
back-biting
them
,
and
straining
an
ill
sense
out
of
their
well
meant
words
and
actions
,
and
living
towards
them
in
plain
envy
and
malice
instead
of
Christian
love
and
peace
;
I
say
I
see
so
much
of
this
in
many
that
affect
the
Reputation
of
Orthodox
,
while
they
are
indeed
factious
,
that
I
am
the
less
sorry
that
the
Magistrate
doth
so
little
interpose
.
For
were
the
sword
in
such
envious
angry
hands
,
there
would
be
little
quiet
to
the
Church
:
For
there
is
no
two
men
on
earth
but
differ
in
something
,
if
they
know
or
believe
any
thing
.
And
these
men
must
square
the
world
to
their
own
judgements
,
which
are
not
alway
the
wisest
in
the
world
:
They
that
dare
so
rail
at
others
as
Blasphemers
,
when
they
know
not
what
they
say
themselves
,
durst
su●e
smite
them
as
Blasphemers
,
if
they
had
power
.
This
may
possibly
make
the
Magistrate
think
meet
,
(
seeing
we
are
so
quarrelsom
and
impatient
)
to
let
us
fight
it
out
by
the
bare
fists
,
and
not
to
put
swords
into
our
hands
till
we
are
more
sober
and
know
better
how
to
use
them
:
For
if
every
passionate
man
,
when
he
hath
not
wit
enough
to
make
good
his
cause
,
should
presently
borrow
the
Magistrates
sword
to
make
it
good
,
truth
would
be
upon
great
disadvantage
in
the
world
!
Magistrates
are
commonly
the
most
tempted
and
abused
men
,
and
therefore
I
know
not
why
we
should
call
so
lowd
to
have
them
become
the
Arbitrators
in
all
our
quarrels
,
lest
error
have
two
victories
where
truth
gets
one
.
I
could
wish
the
Magistrate
did
more
;
but
if
he
do
but
give
us
Protection
and
Liberty
(
specially
if
he
will
but
restrain
Deceivers
from
preaching
against
the
great
unquestionable
truths
of
the
Gospel
,
and
give
publike
Countenance
and
Encouragement
to
those
master-truths
)
I
shall
not
fear
by
the
Grace
of
God
,
but
a
prudent
,
sober
unanimous
Ministery
will
ere
long
shame
the
swarm
of
vanities
that
we
think
so
threatning
.
But
I
have
been
too
long
on
this
.
I
shall
only
conclude
it
with
this
earnest
request
to
my
Brethren
of
the
Ministery
,
that
they
would
speedily
and
faithfully
put
in
execution
,
at
least
all
the
unquestionable
part
of
the
Discipline
,
that
they
have
so
much
contended
for
.
When
we
were
so
offended
with
the
Parliament
for
their
enumeration
of
scandals
,
as
too
defective
,
and
a
Protestation
was
published
that
we
acted
only
on
supposition
that
it
was
defective
,
sure
we
little
thought
then
that
we
that
were
so
earnest
to
have
had
more
power
,
would
use
none
and
we
that
must
needs
have
authority
to
reject
more
then
the
Parliament
did
enumerate
,
would
censure
so
few
even
of
them
as
we
have
done
,
since
we
have
had
more
liberty
to
do
it
.
But
one
objection
is
common
,
which
I
forgot
:
They
say
,
We
are
but
single
Pastors
,
and
therefore
cannot
excommunicate
men
alone
,
unless
we
should
make
every
Pastor
a
Pope
in
his
Parish
,
or
a
Bishop
at
least
.
Answ.
For
my
part
I
have
no
mind
to
obtrude
my
own
opinion
on
such
(
for
the
power
of
a
single
person
to
excommunicate
)
I
have
sufficiently
already
proved
my self
a
Novelist
and
singular
with
some
,
by
asserting
antient
and
most
common
Truths
.
But
yet
1.
I
could
with
these
men
so
much
moderation
,
as
to
be
sure
that
they
are
in
this
as
much
wiser
then
the
contrary-minded
,
as
their
confidence
doth
import
,
before
they
proceed
in
calling
them
Popes
:
Least
as
the
cunning
of
the
times
is
by
making
many
Antichrists
,
to
make
none
;
so
these
men
should
contrary
to
their
intention
,
credit
the
Pope
,
by
making
so
many
Popes
,
and
the
Prelates
too
by
making
such
kind
of
Prelates
.
2.
A
Pope
is
the
pretended
head
of
the
Catholike
Church
,
and
an
universal
Bishop
to
govern
it
;
Are
single
ruling
Pastors
such
?
A
Diocesan
Bishop
is
the
Ruler
of
all
the
Pastors
and
Churches
in
a
Diocess
:
Is
such
a
Pastor
one
of
these
?
3.
Why
do
you
in
your
disputes
against
the
Prelates
maintain
that
every
Minister
is
a
Bishop
of
his
own
Church
;
and
do
you
now
abhor
it
?
4.
What
if
you
might
not
excommunicate
,
may
you
not
therefore
do
the
rest
?
may
you
not
personally
and
publikely
reprove
them
,
pray
for
them
,
&c.
5.
Must
not
the
people
avoid
a
Notorious
drunkard
.
&c.
whether
you
bid
them
or
not
?
If
not
;
why
hath
God
commanded
it
?
If
yea
;
why
may
you
not
bid
them
do
that
which
is
their
duty
?
6.
Have
you
none
in
your
Parish
,
not
one
or
two
to
make
Ruling
Elders
of
,
that
by
their
conjunction
you
may
be
authorised
to
do
more
then
now
you
do
?
I
mean
,
according
to
your
own
principles
;
for
I
confess
it
s
not
according
to
mine
.
7.
And
what
hindereth
but
you
may
joyn
together
if
you
will
?
If
it
must
needs
be
many
Pastors
conjunct
,
that
must
exercise
any
act
of
Discipline
,
why
is
it
not
so
done
?
Doth
any
forbid
them
,
or
threaten
them
if
they
do
it
?
If
you
say
,
I
am
alone
,
because
no
neighbour
Minister
will
joyn
with
me
.
You
speak
hardly
of
all
the
Ministers
about
you
?
What!
are
they
all
so
negligent
?
Blame
us
not
then
to
reprove
them
.
But
it
s
an
incredible
thing
that
they
should
be
all
so
bad
that
are
of
your
judgement
,
that
no
one
or
two
will
be
perswaded
to
assist
you
.
And
I
think
you
will
confess
that
two
or
three
may
do
it
authoritatively
,
though
no
one
else
in
the
County
do
it
.
I
could
wish
that
the
Prelates
had
not
such
an
argument
given
them
as
this
:
No
one
Presbyter
hath
the
Power
of
the
Keyes
,
by
their
own
Confession
:
therefore
two
or
three
have
not
;
least
they
go
further
in
proving
the
consequence
then
you
expect
.
But
if
it
must
be
so
,
I
could
yet
wish
that
no
single
Pastor
for
the
excusing
of
himself
,
would
lay
such
a
reproachful
charge
upon
all
the
Ministers
in
the
Country
that
be
of
his
own
Judgement
,
as
to
say
that
Discipline
is
cast
aside
,
because
they
can
get
none
to
joyn
with
them
in
the
execution
!
at
least
till
they
have
throughly
tryed
whether
it
be
so
indeed
,
or
not
.
SECT.
VIII
.
5.
ANother
sad
discovery
,
that
we
have
not
so
devoted
our selves
and
all
we
have
to
the
service
of
God
,
as
we
ought
,
is
,
The
Prevalency
of
worldly
fleshly
interests
too
much
against
the
Interest
and
work
of
Christ
.
And
this
I
shall
further
manifest
in
these
three
instances
following
.
1.
Our
temporizing
.
2.
Our
too
much
minding
worldly
things
,
and
shrinking
from
duties
that
will
hinder
our
commodity
.
3.
Our
barrenness
in
works
of
Charity
,
and
in
the
improving
of
all
that
we
have
to
our
Masters
use
.
1.
I
would
not
have
any
to
be
thwart
and
contentious
with
those
that
govern
them
,
nor
to
be
disobedient
to
any
of
their
lawful
commands
.
But
it
is
not
the
least
reproach
upon
the
Ministery
,
that
the
most
of
them
for
worldly
advantage
do
still
suit
themselves
with
the
party
that
is
most
likely
to
suit
to
their
ends
.
If
they
look
for
secular
advantages
,
they
suit
themselves
to
the
secular
Power
:
if
for
the
air
of
Ecclesiastick
applause
,
then
do
they
suit
themselves
to
the
party
of
Ecclesiasticks
that
is
most
in
credit
.
This
is
not
a
private
,
but
an
Epidemical
malady
.
In
Constantines
daies
,
how
prevalent
were
the
Orthodox
?
In
Constantius
daies
,
they
almost
all
turned
Arrians
,
so
that
there
were
very
few
Bishops
at
all
that
did
not
apostatize
or
betray
the
truth
;
even
of
the
same
men
that
had
been
in
the
Council
of
Nice
;
And
when
not
only
Liberius
,
but
great
O
sius
himself
fell
,
who
had
been
the
President
or
chief
in
so
many
Orthodox
Councils
,
what
better
could
be
expected
from
weaker
men
!
Were
it
not
for
secular
advantage
,
or
Ecclesiastick
faction
and
applause
,
how
could
it
come
to
pass
that
Ministers
in
all
the
Countries
in
the
world
,
are
either
all
,
or
almost
all
,
of
that
Religion
and
way
that
is
most
in
credit
,
and
most
consistent
with
their
worldly
interest
!
Among
the
Greeks
,
they
are
all
of
the
Greek
profession
:
and
among
the
Abassines
,
the
Nestorians
,
the
Maronites
,
the
Iacobites
,
the
Ministers
generally
go
one
way
.
And
among
the
Papists
they
are
almost
all
Papists
.
And
in
Saxony
,
Sweden
,
Denmark
,
&c.
almost
all
Lutherans
:
In
Holland
,
France
,
Scotland
,
almost
all
Calvinists
.
It
s
strange
that
they
should
be
all
in
the
right
in
one
Countrey
,
and
all
in
the
wrong
in
another
,
if
carnal
advantages
and
reputation
did
not
sway
much
.
When
men
fal
upon
a
conscientious
search
,
the
variety
of
Intellectual
capacities
causeth
unavoidably
a
great
variety
of
conceits
about
some
hard
&
lower
things
.
But
let
the
Prince
and
the
stream
of
men
in
credit
go
one
way
,
and
you
shall
have
the
generality
of
Ministers
agree
to
a
hair
,
and
that
without
any
extraordinary
search
.
How
generally
did
the
common
sort
of
Ministers
too
often
change
their
Religion
with
the
Prince
at
several
times
in
this
land
?
Not
all
(
as
our
Martyrologie
can
witness
)
but
the
most
.
I
will
purposely
forbare
the
mention
of
any
later
change
.
If
the
Rulers
of
an
University
should
but
be
corrupt
,
who
have
the
disposal
of
preferments
,
how
much
might
they
do
with
the
most
of
the
students
,
where
meer
Arguments
would
not
take
?
And
the
same
tractable
distemper
doth
so
often
follow
them
into
the
Ministery
,
that
it
occasioneth
the
enemies
to
say
,
that
Reputation
and
preferment
is
our
Religion
,
and
our
Reward
.
2.
And
for
the
second
,
How
common
is
it
with
Ministers
to
drown
themselves
in
worldly
business
?
Too
many
are
such
as
the
Sectaries
would
have
them
be
,
who
tell
us
that
we
should
go
to
plough
and
cart
,
and
labour
for
our
living
,
and
preach
without
so
much
study
:
And
this
is
a
lesson
easily
learnt
.
Men
take
no
care
to
cast
off
and
prevent
care
,
that
their
souls
and
the
Church
may
have
their
care
.
And
especially
how
commonly
are
those
duties
neglected
,
that
are
like
if
performed
to
diminish
our
estates
?
For
example
:
Is
there
not
many
that
dare
not
,
that
will
not
set
up
the
exercise
of
any
Discipline
in
their
Churches
(
not
only
on
the
forementioned
accounts
but
especially
)
because
it
may
hinder
the
people
from
paying
them
their
dues
?
They
will
not
offend
sinners
with
Discipline
,
least
they
offend
them
in
their
estates
,
(
yea
though
the
Law
secure
their
maintenance
.
)
I
find
money
is
too
strong
an
Argument
for
some
men
to
answer
,
that
can
proclaim
the
love
of
it
to
be
the
root
of
all
evil
,
and
can
make
large
orations
of
the
danger
of
covetousness
.
I
will
say
no
more
now
to
these
but
this
;
If
it
was
so
deadly
a
sin
in
Simon
Magus
to
offer
to
buy
the
Gift
of
God
with
money
;
what
is
it
to
sell
his
gifts
,
his
cause
,
and
the
souls
of
men
for
money
?
and
what
reason
have
such
to
fear
least
their
money
perish
with
them
?
3.
But
the
most
that
I
have
to
say
is
to
the
third
discovery
.
If
worldly
and
fleshly
interest
did
not
much
prevail
against
the
interest
of
Christ
and
the
Church
,
surely
most
Ministers
would
be
more
fruitful
in
good
works
,
and
would
more
lay
out
that
they
have
to
their
masters
use
.
Experience
hath
fully
proved
it
,
that
works
of
Charity
do
most
potently
remove
prejudice
,
and
open
the
ears
to
words
of
piety
.
If
men
see
that
you
are
addicted
to
do
good
,
they
will
the
easilyer
belive
that
you
are
good
,
and
the
easilyer
then
believe
that
it
is
good
which
you
perswade
them
too
.
When
they
see
that
you
Love
them
,
and
seek
their
good
,
they
will
the
easilyer
trust
you
:
And
when
they
see
that
you
seek
not
the
things
of
the
world
,
they
will
the
less
suspect
your
intentions
,
and
the
easilyer
be
drawn
by
you
to
seek
that
which
you
seek
.
O
how
much
good
might
Ministers
do
,
if
they
did
set
themselves
wholly
to
do
good
,
and
would
dedicate
all
their
faculties
and
substance
to
that
endl
Say
not
that
it
is
a
small
matter
to
do
good
to
mens
bodies
,
and
that
this
will
but
win
them
to
us
,
and
not
to
God
,
nor
convert
the
soul
;
For
it
is
prejudice
that
is
a
great
hindrance
of
mens
conversion
,
and
this
will
remove
it
:
We
might
do
men
more
good
,
if
they
were
but
willing
to
learn
of
us
;
and
this
will
make
them
willing
,
and
then
our
further
diligence
may
profit
them
.
Brethren
,
I
pray
you
do
not
think
that
it
is
ordinary
charity
that
is
expected
from
you
,
any
more
then
ordinary
piety
.
You
must
in
proportion
to
your
talents
go
much
beyond
others
:
It
is
not
to
give
now
and
them
two
pence
to
a
poor
man
;
others
do
that
as
well
as
you
.
But
what
singular
thing
do
you
with
your
estates
for
your
Masters
use
?
I
know
you
cannot
give
away
that
which
you
have
not
:
But
me
thinks
all
that
you
have
should
be
for
God
.
I
know
the
great
objection
is
,
We
have
wife
and
children
to
provide
for
:
a
little
will
not
serve
them
at
present
,
and
we
are
not
bound
to
leave
them
beggars
.
To
which
I
answer
,
1.
There
are
few
texts
of
Scripture
more
abused
then
that
of
the
Apostle
,
He
that
provideth
not
for
his
own
,
and
specially
those
of
his
family
,
hath
denyed
the
faith
,
and
is
worse
then
an
Infidel
.
This
is
made
a
pretence
for
gathering
up
portions
,
and
providing
a
full
estate
for
posterity
,
when
the
Apostle
speaketh
only
against
them
that
did
cast
their
poor
kindred
and
family
on
the
Church
to
be
maintained
out
of
the
common
stock
,
when
they
were
able
to
do
it
themselves
.
As
if
one
that
hath
a
widdow
in
his
house
that
is
his
mother
or
daughter
,
and
would
have
her
to
be
kept
on
the
Parish
when
he
hath
enough
himself
.
His
following
words
shew
that
it
is
present
provision
,
and
not
future
portions
that
the
Apostle
speaketh
of
,
when
he
bids
them
that
have
widdows
,
administer
to
them
,
or
give
them
what
is
sufficient
.
2.
You
may
so
educate
your
children
as
other
mean
persons
do
,
that
they
may
be
able
to
get
their
own
livings
,
in
some
honest
trade
or
imployment
,
without
other
great
provisions
.
I
know
that
your
charity
and
care
must
begin
at
home
,
but
it
must
not
end
there
:
You
are
bound
to
do
the
best
you
can
to
educate
your
children
,
so
as
they
may
be
capable
of
being
most
serviceable
to
God
,
but
not
to
leave
them
rich
or
a
full
estate
;
Nor
to
forbear
other
necessary
works
of
Charity
.
meerly
for
a
larger
provision
for
them
.
There
must
be
some
proportion
kept
between
our
provision
for
our
families
,
and
for
the
Church
and
poor
.
A
truly
charitable
self-denying
heart
,
that
hath
devoted
it self
and
all
that
he
hath
to
God
,
would
be
the
best
judge
of
the
due
proportions
,
and
would
see
which
way
of
expence
is
likely
to
do
God
the
greatest
service
,
and
that
way
he
would
take
.
3.
I
confess
I
would
not
have
men
lie
too
long
under
endangering
strong
temptations
to
incontinency
;
lest
they
wound
themselves
and
their
profession
by
their
falls
:
But
yet
methinks
its
hard
that
men
can
do
no
more
to
mortifie
the
concupiscence
of
the
flesh
,
that
they
may
live
in
a
single
freer
condition
,
and
have
none
of
these
temptations
from
wife
and
children
,
to
hinder
them
from
furthering
their
Ministerial
ends
by
charitable
works
.
If
he
that
marryeth
not
,
doth
better
then
he
that
doth
,
sure
Ministers
should
labour
to
do
that
which
is
best
.
And
if
he
that
can
receive
this
saying
,
must
receive
it
,
we
should
endeavour
after
it
.
This
is
one
of
the
highest
points
of
the
Romish
policy
,
which
they
pretend
to
be
a
duty
of
common
necessity
,
that
all
their
Bishops
,
Priests
and
other
Religious
orders
must
not
marry
,
by
which
means
they
have
no
posterity
to
drain
the
Churches
revenues
,
nor
to
take
up
their
care
:
but
they
make
their
publike
cause
to
be
their
interest
,
and
they
lay
out
themselves
for
it
while
they
live
,
and
leave
all
that
they
have
to
it
when
they
die
;
So
that
their
Churches
wealth
doth
daily
increase
,
as
every
Bishop
,
Abbot
,
Jesuite
or
other
person
doth
gather
more
in
their
life
time
,
and
usually
add
it
to
their
common
stock
.
It
s
pitty
that
for
a
better
cause
we
can
no
more
imitate
them
in
wisdom
and
self-denyal
,
where
it
might
be
done
.
4.
But
they
that
must
marry
,
should
take
such
as
can
maintain
themselves
and
their
children
,
or
maintain
them
at
the
rate
as
their
temporal
means
will
afford
,
and
devote
as
much
of
the
Church
means
to
the
Churches
service
as
they
can
.
I
would
put
no
man
upon
extreams
;
But
in
this
case
flesh
and
blood
doth
make
even
good
men
so
partial
,
that
they
take
their
duties
,
and
duties
of
very
great
worth
and
weight
to
be
extreams
.
If
worldly
vanities
did
not
blind
us
,
we
might
see
when
a
publike
or
other
greater
good
did
call
us
to
deny
our selves
and
our
families
.
Why
should
we
not
live
neerlyer
and
poorer
in
the
world
,
rather
then
leave
those
works
undone
,
which
may
be
of
greater
use
then
our
plentiful
provision
?
But
we
consult
in
matter
of
duty
with
flesh
and
blood
;
and
what
counsel
it
will
give
us
,
we
may
easily
know
.
It
will
tell
us
we
must
have
a
competency
;
and
many
pious
mens
competency
,
is
but
little
below
the
Rich
mans
rates
,
Luke
16.
If
they
be
not
cloathed
with
the
best
,
and
fare
not
deliciously
every
day
,
they
have
not
a
competency
.
A
man
that
preacheth
an
Immortal
Crown
of
glory
,
must
not
seek
much
after
transitory
vanity
:
And
he
that
preacheth
the
contempt
of
Riches
,
must
himself
contemn
them
,
and
shew
it
by
his
life
;
And
he
that
preacheth
self-denyal
and
mortification
,
must
practise
these
in
the
eyes
of
them
that
he
preacheth
to
,
if
ever
he
would
have
his
Doctrine
prosper
.
All
Christians
are
sanctified
,
and
therefore
themselves
and
all
that
they
have
are
consecrated
and
dedicated
to
their
masters
use
;
But
Ministers
are
doubly
sanctified
;
They
are
devoted
to
God
both
as
Christians
and
as
Ministers
;
and
therefore
they
are
doubly
obliged
to
honour
him
with
what
they
have
.
O
Brethren
,
what
abundance
of
good
works
are
before
us
,
and
how
few
of
them
do
we
put
our
hands
to
?
I
know
the
world
expecteth
more
from
us
then
we
have
:
but
if
we
cannot
answer
the
expectations
of
the
unreasonable
,
let
us
do
what
we
can
to
answer
the
expectations
of
God
,
and
conscience
,
and
all
just
men
.
It
is
the
will
of
God
that
with
well
doing
we
should
put
to
silence
the
ignorance
of
foolish
men
.
Especially
those
Ministers
that
have
larger
maintenance
must
be
larger
in
doing
good
.
I
will
give
but
one
instance
at
this
time
,
which
I
mentioned
before
.
There
are
some
Ministers
that
have
150.
or
200.
or
300.
per
an
.
of
Church
means
,
and
have
so
great
Parishes
that
they
are
not
able
to
do
a
quarter
of
the
Ministerial
work
,
nor
once
in
a
year
to
deal
personally
with
half
their
people
for
their
instruction
,
and
yet
they
will
content
themselves
with
publike
preaching
,
as
if
that
were
all
that
were
necessary
,
and
leave
almost
all
the
rest
undone
,
to
the
everlasting
danger
or
damnation
of
multitudes
,
rather
then
they
will
maintain
one
or
two
diligent
men
to
assist
them
.
Or
if
they
have
an
assistant
,
it
is
but
some
young
man
to
ease
them
about
baptizings
or
burials
,
or
such
work
,
and
not
one
that
will
faithfully
and
diligently
watch
over
the
Flock
,
and
afford
them
that
personal
instruction
which
is
so
necessary
.
If
this
be
not
a
serving
our selves
of
God
,
and
not
a
serving
God
,
and
a
selling
mens
souls
for
our
fuller
maintenance
in
the
world
;
what
is
?
Me
thinks
such
men
should
fear
least
while
they
are
accounted
excellent
Preachers
and
godly
Ministers
by
men
,
they
should
be
accounted
cruel
soul
murderers
by
Christ
?
and
least
the
cryes
of
those
souls
whom
they
have
betrayed
to
damnation
should
ring
in
their
ears
for
ever
.
Will
preaching
a
good
Sermon
serve
the
turn
;
while
you
never
look
more
after
them
,
but
deny
them
that
closer
help
that
you
find
to
be
necessary
,
and
alienate
that
maintenance
to
your
own
flesh
,
which
should
provide
relief
for
so
many
souls
?
How
can
you
open
your
mouthes
against
oppressors
,
when
your selves
are
so
great
oppressors
,
not
only
of
mens
bodies
but
their
souls
?
How
can
you
Preach
against
unmercifulness
,
while
you
are
so
unmerciful
?
And
how
can
you
talk
against
unfaithful
Ministers
,
while
you
are
so
unfaithful
your selves
?
The
sin
is
not
therefore
small
because
it
is
unobserved
,
and
not
become
odious
in
the
eyes
of
men
;
nor
because
the
charity
which
you
withhold
is
such
as
the
people
blame
you
not
for
withholding
.
Satan
himself
their
greatest
enemy
hath
their
consent
all
along
in
the
work
of
their
perdition
.
It
is
no
extenuation
therefore
of
your
sin
that
you
have
their
consents
:
For
that
you
may
sooner
have
for
their
hurt
then
for
their
good
.
I
Shall
proceed
no
further
in
these
confessions
and
discoveries
;
but
beseech
you
to
take
what
is
said
into
Cōnsideration
;
and
see
whether
this
be
not
the
great
and
lamentable
sin
of
the
Ministers
of
the
Gospel
,
that
they
be
not
fully
devoted
to
God
,
and
give
not
up
themselves
and
all
that
they
have
to
the
carrying
on
of
the
blessed
work
which
they
have
undertaken
?
and
whether
flesh-pleasing
and
self-seeking
,
and
an
interest
distinct
from
that
of
Christ
,
do
not
make
us
neglect
much
of
our
duty
,
and
walk
too
unfaithfully
in
so
great
a
trust
,
and
reservedly
serve
God
in
the
cheapest
and
most
applauded
part
of
his
work
,
and
withdraw
from
that
which
would
put
us
upon
cost
and
sufferings
?
And
whether
this
do
not
shew
,
that
too
many
are
earthly
that
seem
to
be
heavenly
,
and
mind
the
things
below
while
they
preach
for
the
things
above
,
and
Idolize
the
world
while
they
call
men
to
contemn
it
?
And
as
Salvian
saith
,
li.
4.
ad
Eccles.
Cath.
pag.
454.
Nullus
salutem
plus
neglig
it
quam
qui
Deo
aliquid
anteponit
.
Despisers
of
God
will
prove
despisers
of
their
own
salvation
.
SECT.
IX
.
AND
now
Brethren
what
remaineth
,
but
that
we
all
cry
guilty
,
of
too
much
of
these
forementioned
sins
!
and
humble
our
souls
in
the
lamentation
of
our
miscarriages
before
the
Lord
!
Is
this
Taking
heed
to
our selves
and
to
all
the
Flock
?
Is
this
like
the
pattern
that
is
given
us
here
in
the
Text
?
If
we
should
prove
now
stout-hearted
and
unhumbled
men
,
and
snuff
at
these
Confessions
as
tending
to
our
disgrace
,
how
sad
a
symptom
would
it
be
to
our selves
and
to
the
Church
?
The
Ministery
hath
been
oft
threatned
here
,
and
is
still
maligned
by
many
sorts
of
adversaries
;
Though
all
this
may
shew
their
impious
malice
,
yet
may
it
also
intimate
to
us
Gods
just
indignation
.
Believe
it
Brethren
,
the
Ministery
of
England
is
not
the
least
or
last
in
the
sin
of
the
Land
;
It
is
they
that
have
encouraged
the
common
prophaness
;
It
is
they
that
have
led
the
people
into
divisions
,
and
are
now
so
backward
to
bring
them
out
.
And
as
sin
hath
been
found
in
them
,
so
Judgements
have
been
found
and
laid
upon
them
.
It
s
time
therefore
for
us
to
take
our
part
of
that
Humiliation
which
we
have
been
calling
ou●
people
to
so
long
.
If
we
have
our
wits
about
us
,
we
may
perceive
that
God
hath
been
offended
with
us
and
that
the
voice
that
called
this
Nation
to
Repentance
,
did
speak
to
us
as
well
as
others
.
He
therefore
that
hath
ears
let
him
hear
the
voice
of
railing
enemies
of
all
sorts
,
the
voice
of
them
that
cry
,
down
with
us
,
even
to
the
ground
,
all
calling
us
to
try
our
waies
and
to
reform
.
He
that
hath
eyes
let
him
see
the
precepts
of
Repentance
written
in
so
many
admirable
deliverances
and
preservations
,
and
written
in
so
many
lines
of
blood
.
By
fire
and
sword
hath
God
been
calling
even
us
to
Humiliation
;
And
as
Judgement
hath
begun
at
the
house
of
God
,
so
if
Humiliation
begin
not
there
too
,
it
will
be
a
sad
prognostick
to
us
and
to
the
Land
.
What!
shall
we
deny
,
or
excuse
,
or
extenuate
our
sins
,
while
we
call
our
people
to
such
free
Confessions
?
Is
it
not
better
to
give
glory
to
God
by
a
full
and
humble
Confession
,
then
in
tenderness
of
our
own
glory
to
seek
for
fig-leaves
to
cover
our
nakedness
;
and
to
put
God
to
it
,
to
build
his
glory
which
we
denyed
him
,
upon
the
ruines
of
our
own
which
we
preferred
before
him
?
and
to
distrain
for
that
by
a
yet
sorer
Judgement
,
which
we
denyed
voluntarily
to
surrender
to
him
?
Alas
if
you
put
God
to
get
his
honour
as
he
can
,
he
can
get
it
to
your
greater
sorrow
and
dishonour
.
If
any
of
our
hearers
in
a
day
of
Humiliation
when
sin
is
fully
confessed
and
lamented
,
should
be
offended
at
the
Confession
,
and
stand
up
against
it
,
and
say
,
You
wrong
me
;
I
am
not
so
bad
!
You
should
have
told
me
of
this
in
private
,
and
not
have
disgraced
me
before
the
Congregation
.
What
could
we
think
of
such
a
man
but
that
he
was
a
hardened
impenitent
wretch
;
and
as
he
would
have
no
part
in
the
Confession
,
so
he
should
have
none
in
the
Remission
.
And
shall
we
do
that
which
we
scarce
ever
see
the
most
hardened
sinner
do
?
Shall
we
say
,
This
should
not
have
been
spoken
of
us
in
the
ears
of
the
people
,
but
we
should
have
been
honoured
before
them
?
Certainly
sins
openly
committed
are
more
dishonourable
to
us
when
we
hide
them
,
then
when
we
confess
them
.
It
is
the
sin
and
not
the
Confession
that
is
our
dishonour
:
And
we
have
committed
them
before
the
Sun
,
so
that
they
cannot
be
hid
.
Attempts
to
cloak
them
,
do
increase
the
guilt
and
shame
:
There
is
no
way
to
repair
the
breaches
in
our
honour
,
which
our
sin
hath
made
,
but
by
free
Confession
and
Humiliation
.
I
durst
not
but
make
Confession
of
my
own
:
and
if
any
be
offended
that
I
have
confessed
theirs
,
let
them
know
,
that
I
do
but
what
I
have
done
by
my self
.
And
if
they
dare
disown
the
confession
of
their
sin
,
let
them
do
it
at
their
peril
.
But
as
for
all
the
truly
humble
Ministers
of
the
Gospel
,
I
doubt
not
but
they
will
rather
be
provoked
more
solemnly
in
the
face
of
their
several
Congregations
,
to
lament
their
sins
,
and
promise
Reformation
.
CHAP.
V.
SECT.
I.
The
Use
of
Exhortation
.
HAving
disclosed
and
lamented
our
miscarriages
and
neglects
,
our
duty
for
the
future
lies
plain
before
us
.
God
forbid
that
we
should
now
go
on
in
the
sin
that
we
have
confessed
,
as
carelesly
as
we
did
before
.
Then
would
that
exclamation
of
Salvian
fall
upon
us
,
de
Gubern
.
l.
3.
p.
87.
Novum
siquidem
monstri
genus
est
;
cadem
pene
omnes
jugiter
faciunt
,
quae
fecisse
plangunt
.
Et
qui
intra●t
Ecclefiasticam
domum
,
ut
mala
antiqua
defleant
,
exeunt
;
&
quid
dico
exeunt
?
in
ipsis
pene
hoc
orationibus
suis
ac
supplicationibus
moliuntur
;
Aliud
quippe
or
a
hominum
,
aliud
corda
agunt
:
Et
dum
verbis
praeterita
mala
plangunt
,
sensu
sutura
meditantur
:
ac
fi
oratio
eorum
rixa
est
magis
criminum
quam
exoratrix
;
ut
vere
illa
in
eis
Scripturae
maledictio
compleatur
,
ut
de
oratione
ipsa
exeunt
condemnati
,
&
oratio
eorum
fiat
in
peccalum
.
Be
awakened
therefore
I
beseech
you
brethren
,
by
the
lowd
and
manifold
voice
of
God
,
to
set
more
seriously
to
the
work
of
God
,
and
to
do
it
for
the
future
with
all
your
might
,
and
to
take
heed
to
your selves
and
to
all
the
Flock
.
The
Reasons
why
you
should
take
heed
to
your selves
,
I
gave
you
in
the
beginning
.
The
Reasons
why
you
should
take
heed
to
all
the
Flock
,
I
shall
give
you
now
,
as
Motives
to
enforce
this
Exhortation
;
and
the
Lord
grant
that
they
may
work
with
us
according
to
their
truth
and
weight
.
1.
THE
first
quickning
Consideration
which
the
text
here
affordeth
us
,
is
taken
from
our
Relation
to
all
the
Flock
.
We
are
Overseers
of
it
.
In
this
I
shall
further
shew
you
these
subordinate
particulars
,
which
will
manifest
the
force
of
this
consideration
.
1.
The
nature
of
the
office
requireth
us
to
Take
heed
.
What
else
are
we
Overseers
for
?
Episcopus
est
nomen
quod
plus
oneris
quam
honoris
significat
,
saith
Polid.
Virgil.
p.
240.
and
a
Father
before
him
To
be
a
Bishop
or
Pastor
is
not
to
be
set
up
as
Idols
for
the
people
to
bow
to
,
or
as
idle
slow-bellies
to
live
to
our
fleshly
delight
and
ease
;
but
it
is
to
be
the
guide
of
sinners
to
salvation
The
particulars
of
our
duty
we
have
somewhat
touched
before
,
and
more
shall
do
anon
.
It
is
a
sad
case
,
that
men
should
be
of
a
calling
that
they
know
not
the
nature
of
,
and
undertake
they
know
not
what
.
Do
these
men
know
and
consider
what
they
have
undertaken
,
that
live
at
ease
and
pleasure
,
and
have
time
to
take
their
superfluous
recreations
,
and
to
spend
an
hour
and
more
at
once
in
loitering
and
vain
discourses
,
when
so
much
work
doth
lie
upon
their
hands
!
Why
Brethren
,
do
you
consider
where
you
stand
,
and
what
you
have
taken
upon
you
?
Why
you
have
undertaken
the
Conduct
under
Christ
of
a
band
of
his
souldiers
against
Principalities
and
Powers
,
and
spiritual
wickedness
in
high
places
.
You
must
lead
them
on
the
sharpest
conflicts
.
You
must
acquaint
them
with
the
enemies
stratagems
and
assault
.
You
must
watch
your selves
and
keep
them
watching
.
If
you
miscarry
they
and
you
many
perish
.
You
have
a
subtile
enemy
,
and
therefore
must
be
wise
;
You
have
a
vigilant
enemy
,
and
therefore
must
be
vigilant
.
A
malicious
,
and
violent
,
and
unwearied
enemy
;
and
therefore
you
must
be
resolute
,
couragious
&
unwearied
.
You
are
in
a
crowd
of
enemies
,
compassed
with
them
on
every
side
;
and
if
you
heed
one
and
not
all
,
you
will
quickly
fall
.
And
O
what
a
world
of
work
have
you
to
do
?
Had
you
but
one
ignorant
old
man
or
woman
to
teach
,
though
willing
to
learn
,
what
a
tedious
task
is
it
?
But
if
they
be
as
unwilling
as
ignorant
,
how
much
more
difficult
is
it
?
But
to
have
such
a
multitude
of
these
,
as
most
of
us
have
,
what
work
will
it
find
us
?
Who
hath
ever
tryed
it
,
that
knoweth
it
not
by
experience
?
What
a
pitiful
life
is
it
,
to
reason
with
men
that
have
almost
lost
the
use
of
reason
,
and
to
talk
with
obstinate
willful
people
,
that
know
what
they
will
and
resolve
,
but
not
why
they
do
it
?
and
to
argue
the
case
with
them
that
neither
understand
themselves
nor
you
;
and
yet
think
that
no
man
hath
understanding
that
contradicteth
them
,
and
that
are
confident
they
are
in
the
right
,
when
they
can
shew
nothing
but
that
confidence
to
make
them
confident
?
their
will
is
the
reason
of
their
judgements
and
lives
:
it
satisfies
them
,
and
it
must
satisfie
you
.
O
Brethren
,
what
a
world
of
wickedness
have
we
to
contend
against
,
in
some
one
soul
!
and
what
a
number
of
those
worlds
?
what
rooting
have
their
sins
?
what
disadvantage
must
truth
come
upon
?
How
strange
are
they
to
the
Heavenly
message
that
we
bring
them
:
and
know
not
what
you
say
when
you
speak
in
that
only
language
that
they
understand
?
And
when
you
think
you
have
done
something
,
you
leave
your
seed
among
the
sowls
of
the
air
;
wicked
men
are
at
their
elbows
to
rise
up
and
contradict
all
that
you
have
said
.
They
will
cavil
,
and
carp
,
and
slander
you
,
that
they
may
disgrace
your
message
,
and
deride
and
scorn
them
away
from
Christ
,
and
quickly
extinguish
the
good
beginnings
that
you
hoped
you
had
seen
.
They
use
indeed
weaker
reasons
then
yours
,
but
such
as
come
with
more
advantage
being
neer
them
,
and
familiarly
and
importunately
urged
,
and
such
as
are
fetcht
from
things
that
they
see
and
feel
,
and
which
are
befriended
by
their
own
flesh
.
You
speak
but
once
to
a
sinner
,
for
ten
times
or
twenty
times
that
the
Messengers
of
Satan
speak
to
them
;
moreover
,
how
easily
do
the
cares
and
businesses
of
the
world
devour
and
choak
the
seed
which
you
have
sown
?
And
if
it
had
no
enemy
but
what
is
in
themselves
,
how
easily
will
a
frozen
carnal
heart
,
extinguish
those
sparks
which
you
have
been
long
in
kindling
?
and
for
want
of
fewel
and
further
help
,
they
will
go
out
of
themselves
.
What
abundance
of
distemperers
,
and
lusts
,
and
passions
,
do
you
cast
your
gracious
words
amongst
?
and
what
entertainment
such
companions
will
afford
them
,
you
may
easily
conjecture
.
And
when
you
think
your
work
doth
happily
succeed
,
and
have
seen
men
under
troubles
and
complaints
,
confessing
their
sins
,
and
promising
reformation
,
and
living
as
new
creatures
and
zealous
converts
,
alas
after
all
this
,
they
may
prove
unsound
and
false
at
the
heart
,
and
such
as
were
but
superficially
changed
,
and
took
up
new
Opinions
,
and
new
company
,
without
a
new
heart
:
How
many
are
after
a
notable
change
,
deceived
by
the
profits
and
honours
of
the
world
,
and
fallen
away
while
they
think
they
stand
?
How
many
are
entangled
again
in
their
former
sensuality
?
and
how
many
do
but
change
a
disgraceful
way
of
flesh-pleasing
for
a
way
that
is
less
dishonourable
,
and
maketh
not
so
great
a
noise
in
their
consciences
?
How
many
grow
proud
before
they
reach
to
a
settled
knowledge
,
&
greedily
snatch
at
every
error
that
is
presented
to
them
,
under
the
name
of
Truth
;
and
in
confidence
of
the
strength
of
their
unfurnished
intellects
,
despise
them
that
they
were
wont
to
learn
of
,
and
become
the
greatest
grief
to
their
Teachers
,
that
before
rejoyced
in
their
hopeful
beginnings
?
And
like
Chickens
that
straggle
from
the
hen
,
they
are
carried
away
by
that
infernal
Kite
,
while
they
proudly
despise
the
Guidance
and
advice
of
those
that
Christ
hath
set
over
them
for
their
safety
.
O
Brethren
,
what
a
field
of
work
is
there
before
us
?
not
a
person
that
you
can
see
but
may
find
you
work
.
In
the
Saints
themselves
,
how
soon
do
their
graces
languish
if
you
neglect
them
?
and
how
easily
are
they
drawn
into
scandalous
waies
,
to
the
dishonour
of
the
Gospel
,
and
their
own
loss
and
sorrow
!
If
this
be
the
work
of
a
Minister
,
you
may
see
what
a
life
he
hath
to
lead
.
Up
then
,
and
let
us
be
doing
with
all
our
might
:
Difficulties
must
quicken
and
not
discourage
in
a
Possible
and
Necessary
work
.
If
we
cannot
do
all
,
let
us
do
what
we
can
:
For
if
we
neglect
it
,
woe
to
us
and
them
.
Should
we
pass
over
all
these
needful
things
,
and
by
a
plausible
Sermon
only
,
think
to
prove
our selves
faithful
Ministers
,
and
to
put
off
God
and
man
with
such
a
shell
and
formal
vizor
,
our
Reward
would
prove
as
superficial
as
our
work
.
2.
Consider
also
that
it
is
by
your
own
voluntary
undertaking
and
engagement
,
that
all
this
work
is
laid
upon
you
.
No
man
forced
you
to
be
Overseers
of
the
Church
.
And
doth
not
common
honesty
bind
you
to
be
true
to
your
trust
?
3.
Consider
also
that
you
have
the
Honour
to
encourage
you
to
the
Labour
.
And
a
great
honour
indeed
it
is
to
be
the
Embassadors
of
God
,
and
the
instruments
of
mens
conversion
and
salvation
,
to
save
mens
souls
from
death
,
and
cover
a
multitude
of
sins
,
Jam.
5
ult.
Indeed
the
honour
is
but
the
attendant
of
the
work
.
To
do
therefore
as
the
Prelates
of
the
Church
in
all
ages
have
done
,
to
strive
for
precedency
,
and
fill
the
world
with
vile
contentions
about
the
dignity
and
superiority
of
their
seats
,
doth
shew
that
they
much
forget
the
nature
and
work
of
that
office
which
they
strive
about
.
I
seldom
see
men
strive
so
seriously
who
shall
go
first
to
a
poor
mans
cottage
to
teach
him
and
his
family
the
way
to
heaven
;
or
who
shall
first
endeavour
the
conversion
of
a
sinner
;
or
first
become
the
servant
of
all
;
strange
!
that
for
all
the
plain
expressions
of
Christ
,
men
will
not
understand
the
nature
of
their
office
!
If
they
did
,
would
they
strive
who
should
be
the
Pastor
of
a
whole
County
and
more
,
when
there
are
ten
thousand
poor
sinners
in
it
that
cry
for
help
;
and
they
are
not
so
eager
to
engage
for
their
relief
?
Nay
when
they
can
patiently
live
in
the
houses
with
riotous
profane
persons
,
and
not
follow
them
seriously
and
uncessantly
for
their
change
?
And
that
they
would
have
the
Name
and
Honour
of
the
work
of
a
County
,
who
are
unable
to
do
all
the
work
of
a
Parish
,
when
the
Honour
is
but
the
appendix
of
the
work
?
Is
it
Names
and
Honour
,
or
the
Work
and
End
that
these
desire
?
O
if
they
would
faithfully
,
humbly
,
and
self-denyingly
lay
out
themselves
for
Christ
and
his
Church
,
and
never
think
of
Titles
and
Reputation
,
they
should
then
have
Honour
whether
they
would
or
not
:
but
by
gaping
after
it
,
they
lose
it
:
For
this
is
the
case
of
vertues
shadow
,
Quod
sequitu
,
fugio
,
quod
fugit
ipse
sequor
.
4.
Consider
also
,
you
have
the
many
other
excellent
Priviledges
of
the
Ministerial
office
to
encourage
you
to
the
work
.
If
you
will
not
therefore
do
the
work
,
you
have
nothing
to
do
with
the
Priviledges
.
It
s
something
that
you
are
maintained
by
other
mens
labours
,
and
live
on
the
common-wealths
allowance
.
This
is
for
your
work
,
that
you
may
not
be
taken
off
it
,
but
as
Paul
requireth
,
may
Wholly
give
your selves
to
these
things
,
and
not
be
forced
to
neglect
mens
souls
whilest
you
are
providing
for
your
own
bodies
.
Either
do
the
work
then
or
take
not
the
maintenance
.
But
you
have
far
greater
Priviledges
yet
then
this
.
Is
it
nothing
to
be
bred
up
to
Learning
,
when
others
are
bred
at
the
plough
and
cart
?
and
to
be
furnished
with
so
much
delightful
knowledge
,
when
the
world
lieth
in
ignorance
.
Is
it
nothing
to
converse
with
Learned
men
,
and
talk
of
high
and
glorious
things
,
when
others
must
converse
with
almost
none
but
silly
ignorants
?
But
especially
,
What
an
excellent
life
is
it
to
live
in
the
studies
and
preaching
of
Christ
?
to
be
still
searching
into
his
mysteries
,
or
feeding
on
them
!
to
be
daily
in
the
consideration
of
the
blessed
Nature
,
or
Works
,
or
Waies
of
God!
Others
are
glad
of
the
leisure
of
the
Lords
Day
,
and
now
and
then
an
hour
besides
when
they
can
lay
hold
of
it
:
But
we
may
keep
a
continual
Sabboth
:
We
may
do
nothing
else
almost
but
study
and
talk
of
God
and
Glory
,
and
call
upon
him
,
and
drink
in
his
sacred
,
saving
truths
.
Our
employment
is
all
high
and
spiritual
!
Whether
we
be
alone
,
or
with
others
,
our
business
is
for
another
world
.
O
were
but
our
hearts
more
suitable
to
this
work
,
what
a
blessed
joyful
life
should
we
live
!
How
sweet
would
our
study
be
to
us
?
How
pleasant
would
the
pulpit
be
?
and
what
a
delight
would
our
conference
of
these
things
afford
?
To
live
among
such
excellent
helps
as
our
libraries
afford
,
and
have
so
many
silent
wise
companions
whenever
we
please
and
of
such
variety
.
All
these
and
more
such
Priviledges
of
the
Ministery
,
bespeak
our
unwearied
diligence
in
the
work
.
5.
You
are
related
to
Christ
as
well
as
to
the
Flock
.
He
therefore
being
also
related
to
you
,
you
are
not
only
advanced
but
secured
by
the
relation
,
if
you
be
but
faithful
in
the
work
that
it
requireth
.
You
are
the
Stewards
of
his
mysteries
,
and
Rulers
of
his
houshold
:
And
he
that
entrusted
you
will
maintain
you
in
his
work
:
But
then
,
it
is
required
of
a
Steward
that
a
man
be
found
faithful
,
1
Cor.
4.
2.
Be
true
to
him
,
and
never
doubt
but
he
will
be
true
to
you
.
Do
you
feed
his
Flock
;
and
he
will
sooner
feed
you
as
he
did
Elias
,
then
forsake
you
.
If
you
be
in
prison
,
he
will
open
the
doors
;
but
then
you
must
relieve
imprisoned
souls
.
He
will
give
you
a
tongue
and
wisdom
that
no
enemy
shall
resist
:
but
then
you
must
use
it
faithfully
for
him
.
If
you
will
put
forth
your
hand
to
relieve
the
distressed
,
and
willingly
put
it
to
his
plough
,
he
will
wither
the
hand
that
is
stretched
out
against
you
.
The
Ministers
of
England
,
I
am
sure
,
may
know
this
by
large
experience
.
Many
a
time
hath
God
rescued
them
from
the
jaws
of
the
devourer
.
O
the
admirable
preservations
,
and
deliverances
that
they
have
had
,
from
cruel
Papists
!
from
tyranical
persecutors
!
from
malicious
Sectaries
,
&
misguided
passionate
men
!
Brethren
,
in
the
fear
of
God
consider
,
Why
is
it
that
God
hath
done
all
this
?
Is
it
for
your
persons
,
or
for
his
Church
?
What
are
you
to
him
more
then
other
men
,
but
for
his
work
and
peoples
sakes
?
Are
you
Angels
,
or
men
?
Is
your
flesh
of
any
better
mettle
then
your
neighbours
?
Are
you
not
of
the
same
Generation
of
sinners
,
that
need
his
grace
as
much
as
they
?
Up
then
and
work
as
the
Redeemed
of
the
Lord
;
as
those
that
are
purposely
rescued
from
ruine
for
his
service
.
O
do
not
prepare
a
remediless
overthrow
for
the
English
Ministery
by
your
ingratitude
after
all
these
deliverances
.
If
you
believe
that
God
hath
rescued
you
for
himself
,
live
to
him
then
,
as
being
unreservedly
his
that
hath
delivered
you
.
SECT.
II.
II.
THE
first
Motive
mentioned
in
the
text
,
we
have
spoken
of
,
which
is
from
the
Consideration
of
our
office
it self
.
The
second
is
from
the
efficient
cause
.
It
is
God
by
his
spirit
that
makes
us
Overseers
of
his
Church
,
therefore
it
concerneth
us
to
Take
heed
to
our selves
and
it
.
I
did
before
shew
you
how
the
Holy-Ghost
is
said
to
make
Bishops
or
Pastors
of
the
Church
in
three
several
respects
.
By
Qualifying
them
for
the
office
:
By
directing
the
Ordainers
to
discern
their
Qualifications
,
and
know
the
fittest
men
:
and
by
directing
them
,
the
people
and
themselves
for
the
affixing
them
to
a
particular
charge
.
All
these
were
done
then
in
an
extraordinary
sort
,
by
inspiration
,
at
least
very
oft
.
The
same
are
all
done
now
by
the
ordinary
way
of
the
spirits
assistance
.
But
it
is
the
same
spirit
still
:
and
men
are
made
Over-seers
of
the
Church
(
when
they
are
rightly
called
)
by
the
Holy-Ghost
now
as
well
as
then
.
It
s
a
strange
conceit
therefore
of
the
Papists
to
think
that
Ordination
by
the
hands
of
man
,
is
of
more
absolute
necessity
to
the
Ministerial
Office
,
then
the
calling
of
the
Holy-Ghost
.
God
hath
determined
in
his
word
,
that
there
shall
be
such
an
office
,
and
what
the
Work
and
Power
shall
be
,
and
what
sort
of
men
,
as
to
their
qualifications
,
shall
receive
it
:
None
of
these
can
be
undone
by
man
,
or
made
unnecessary
.
God
also
giveth
men
the
Qualifications
which
he
requireth
.
So
that
all
that
the
Church
hath
to
do
,
whether
Pastors
or
People
,
Ordainors
or
Electors
,
is
but
to
discern
,
and
determine
,
which
are
the
men
that
God
hath
thus
Qualified
,
and
to
Accept
of
them
that
are
so
provided
,
and
upon
consent
to
install
them
solemnly
in
this
office
.
But
I
purposely
cut
short
the
controvertible
part
.
What
an
Obligation
then
is
laid
upon
us
by
our
call
?
If
our
Commission
be
sent
from
Heaven
,
it
s
not
to
be
disobeyed
.
When
Paul
was
called
by
the
voice
of
Christ
,
he
was
not
disobedient
to
the
heavenly
Vision
!
When
the
Apostles
were
called
by
Christ
from
their
secular
imployments
they
presently
leave
friends
,
and
house
,
and
trade
and
all
,
and
follow
him
.
Though
our
call
be
not
so
immediate
or
extraordinary
,
yet
is
it
from
the
same
spirit
.
It
s
no
safe
course
to
imitate
Ionah
,
in
turning
our
back
upon
the
commands
of
God
.
If
we
neglect
our
work
,
he
hath
a
spur
to
quicken
us
:
and
if
we
over-run
it
he
hath
Messengers
enough
to
over-take
us
,
and
fetch
us
back
,
and
make
us
do
it
;
and
it
is
be●●●
to
do
it
at
first
then
at
last
.
This
is
the
second
Motive
.
SECT.
III.
III.
THE
third
Motive
in
the
Text
,
is
,
from
the
dignity
of
the
Object
.
It
is
the
Church
of
God
which
we
must
Oversee
,
and
Feed
.
It
is
that
Church
which
the
world
is
much
upheld
for
;
which
is
sanctified
by
the
Holy-Ghost
;
which
is
united
to
Christ
,
and
is
his
mystical
body
:
that
Church
which
Angels
are
present
with
,
and
attend
upon
as
Ministring
Spirits
;
whose
very
little
ones
have
their
Angels
beholding
the
face
of
God
in
heaven
:
O
what
a
charge
is
it
that
we
have-undertaken
!
And
shall
we
be
unfaithful
to
such
a
charge
!
Have
we
the
Stewardship
of
Gods
own
family
,
and
shall
we
neglect
it
!
Have
we
the
conduct
of
those
Saints
that
must
live
for
ever
with
God
in
glory
,
and
shall
we
neglect
them
!
God
forbid
!
I
beseech
you
Brethren
,
let
this
thought
awaken
the
negligent
!
You
that
draw
back
from
painful
,
displeasing
,
suffering
duties
,
and
will
put
off
mens
souls
with
uneffectual
formalities
;
do
you
think
this
is
an
honourable
usage
of
Christs
Spouse
?
Are
the
souls
of
men
thought
meet
by
God
to
see
his
face
,
and
live
for
ever
in
his
glory
,
and
are
they
not
worthy
of
your
utmost
cost
and
labour
?
Do
you
think
so
basely
of
the
Church
of
God
,
as
if
it
deserved
not
the
best
of
your
care
and
help
?
Were
you
the
Keepers
of
sheep
or
swine
,
you
might
better
let
them
go
,
and
say
,
they
be
not
worthy
the
looking
after
;
and
yet
you
would
scarce
do
so
if
they
were
your
own
.
But
dare
you
say
so
by
the
souls
of
men
even
by
the
Church
of
God
?
Christ
walketh
among
them
:
Remember
his
presence
,
and
keep
all
as
clean
as
you
can
.
The
praises
of
the
most
high
God
are
in
the
midst
of
them
.
They
are
a
sanctified
peculiar
people
,
a
Kingly
Priesthood
,
an
holy
Nation
,
a
choice
generation
,
to
shew
forth
the
praises
of
him
that
hath
called
them
,
1
Pet.
2.
9.
and
yet
dare
you
neglect
them
?
What
a
high
honour
is
it
to
be
but
one
of
them
,
yea
but
a
door
keeper
in
the
house
of
God!
but
to
be
the
Priest
of
these
Priests
,
and
the
Ruler
of
these
Kings
,
this
is
such
an
honour
as
multiplyeth
your
obligations
to
diligence
and
fidelity
in
so
noble
an
employment
.
SECT.
IV.
IV.
THE
last
Motive
that
is
mentioned
in
my
Text
,
is
,
from
the
Price
that
was
paid
for
the
Church
which
we
Oversee
.
God
the
Son
did
purchase
it
with
his
own
blood
.
O
what
an
Argument
is
here
to
quicken
the
negligent
?
and
what
an
Argument
to
condemn
those
that
will
not
be
quickned
up
to
their
duty
by
it
?
O
saith
one
of
the
antient
Doctors
,
if
Christ
had
but
committed
to
my
keeping
one
spoonful
of
his
blood
in
a
fragile
glass
,
how
curiously
should
I
preserve
it
,
and
how
tender
should
I
be
of
that
glass
?
If
then
he
have
committed
to
me
the
purchase
of
his
blood
,
should
I
not
as
carefully
look
to
my
charge
?
What
Sirs
shall
we
despise
the
blood
of
Christ
?
Shall
we
think
it
was
shed
for
them
that
are
not
worthy
of
our
utmost
care
?
You
may
see
here
it
is
not
a
little
fault
that
negligent
Pastors
are
guilty
of
?
as
much
as
in
them
lyeth
,
the
blood
of
Christ
should
be
shed
in
vain
:
They
would
lose
him
those
souls
that
he
hath
so
dearly
bought
.
O
then
let
us
hear
those
Arguments
of
Christ
,
when
ever
we
feel
our selves
grow
dull
and
careless
;
Did
I
dye
for
them
,
and
wilt
not
thou
look
after
them
?
Were
they
worth
my
blood
,
and
are
they
not
worth
thy
labour
?
Did
I
come
down
from
Heaven
to
Earth
,
to
seek
and
to
save
that
which
was
lost
:
and
wilt
not
thou
go
to
the
next
door
,
or
street
,
or
Village
to
seek
them
?
How
small
is
thy
labour
or
condescention
as
to
mine
?
I
debased
my self
to
this
,
but
it
is
thy
honour
to
be
so
imployed
.
Have
I
done
and
suffered
so
much
for
their
salvation
?
and
was
I
willing
to
make
thee
a
co-worker
with
me
,
and
wilt
thou
refuse
that
little
that
lyeth
upon
thy
hands
?
Every
time
we
look
upon
our
Congregations
,
let
us
believingly
remember
,
that
they
are
the
purchase
of
Christs
blood
,
and
therefore
should
be
regarded
accordingly
by
us
.
And
think
what
a
confusion
it
will
be
at
the
last
day
to
a
negligent
Minister
,
to
have
this
Blood
of
the
Son
of
God
to
be
pleaded
against
him
!
and
for
Christ
to
say
,
It
was
the
purchase
of
my
blood
that
thou
didst
so
make
light
of
,
and
dost
thou
think
to
be
saved
by
it
thy self
?
O
Brethren
,
seeing
Christ
will
bring
his
Blood
to
plead
with
us
,
let
it
plead
us
to
our
duty
,
le●t
it
plead
us
to
damnation
.
SECT.
V.
I
Have
done
with
the
Motives
which
I
find
in
the
Text
it self
:
There
are
many
more
that
might
be
gathered
from
the
rest
of
this
Exhortation
of
the
Apostle
;
but
we
must
not
stay
to
take
in
all
.
If
the
Lord
will
set
home
but
these
few
upon
your
hearts
,
I
dare
say
we
shall
see
reason
to
mend
our
pace
:
and
the
change
will
be
such
on
our
hearts
,
and
in
our
Ministery
,
that
our selves
and
our
Congregations
will
have
cause
to
bless
God
for
it
.
I
know
my self
unworthy
to
be
your
Monitor
;
but
a
Monitor
you
must
have
;
and
its
better
for
us
to
hear
of
our
sin
,
and
duty
,
from
any
body
,
then
from
no
body
.
Receive
the
admonition
,
and
you
will
see
no
cause
in
the
Monitors
unworthyness
,
to
repent
of
it
:
but
if
you
reject
it
,
the
unworthyest
Messenger
may
bear
that
witness
against
you
that
will
confound
you
.
But
before
I
leave
this
Exhortation
,
as
I
have
applyed
it
to
our
general
work
,
so
I
shall
carry
it
a
little
further
to
some
of
the
special
parts
and
modes
of
our
Duty
which
were
before
expressed
.
1.
And
first
and
above
all
,
See
that
the
work
of
saving
grace
be
throughly
wrought
on
your
own
souls
.
It
is
a
fearful
case
to
be
an
unsanctified
Professor
;
but
much
more
to
be
an
unsanctified
Preacher
.
Doth
it
not
make
you
tremble
when
you
open
the
Bible
,
lest
you
should
read
there
the
Sentence
of
your
own
Condemnation
?
when
you
pen
your
Sermons
,
little
do
you
think
that
you
are
drawing
up
inditements
against
your
own
souls
!
When
you
are
arguing
against
sin
,
you
are
aggravating
your
own
:
When
you
proclaim
to
your
hearers
the
riches
of
Christ
and
grace
,
you
publish
your
own
iniquity
in
rejecting
them
,
and
your
unhappiness
in
being
without
them
.
What
can
you
do
in
perswading
men
to
Christ
in
drawing
them
from
the
world
in
urging
them
to
a
life
of
faith
and
holiness
;
but
conscience
if
it
were
but
awake
might
tell
you
,
that
you
speak
all
this
to
your
own
confusion
?
If
you
mention
Hell
,
you
mention
your
own
Inheritance
:
If
you
describe
the
Joyes
of
heaven
,
you
describe
your
misery
that
have
no
right
to
it
.
What
can
you
devise
to
say
for
the
most
part
,
but
it
will
be
against
your
own
souls
?
O
miserable
life
!
that
a
man
should
study
and
preach
against
himself
,
and
spend
all
his
daies
in
a
course
of
self-condemning
!
A
graceless
unexperienced
Preacher
,
is
one
of
the
most
unhappy
creatures
upon
earth
.
And
yet
is
he
ordinarily
most
insensible
of
his
unhappiness
.
For
he
hath
so
many
counters
that
seem
like
the
gold
of
saving
grace
,
and
so
many
splendid
stones
that
seem
like
the
Christians
Jewel
,
that
he
is
seldom
troubled
with
the
thoughts
of
his
poverty
,
but
thinks
he
is
Rich
and
wanteth
nothing
when
he
is
poor
,
and
miserable
,
and
blind
,
and
naked
:
He
is
acquainted
with
the
holy
Scripture
,
he
is
exercised
in
holy
duties
,
he
liveth
not
in
open
disgraceful
sin
,
he
serveth
at
Gods
Altar
,
he
reproveth
other
mens
faults
,
and
preacheth
up
holiness
both
of
heart
and
life
;
and
how
can
this
man
chose
but
be
Holy
?
O
what
an
aggravated
misery
is
this
,
to
perish
in
the
midst
of
plenty
!
and
to
famish
with
the
bread
of
life
in
our
hands
,
while
we
offer
it
to
others
,
and
urge
it
on
them
!
That
those
Ordinances
of
God
should
be
the
Occasions
of
our
delusion
,
which
are
instituted
to
be
the
means
of
our
conviction
and
salvation
?
and
that
while
we
hold
the
Looking
glass
of
the
Gospel
to
others
,
to
shew
them
the
true
face
of
the
state
of
their
souls
,
we
should
either
look
on
the
back
side
of
it
our selves
,
where
we
can
see
nothing
,
or
turn
it
aside
,
that
it
may
mis-represent
us
to
our selves
.
If
such
a
wretched
man
would
take
my
counsel
,
he
should
make
a
stand
,
and
call
his
heart
and
life
to
an
account
,
and
fall
a
preaching
a
while
to
himself
,
before
he
preach
any
more
to
others
:
He
should
consider
whether
food
in
the
mouth
will
nourish
that
goeth
not
into
the
stomack
?
whether
it
be
a
Christ
in
the
mouth
or
in
the
heart
that
will
save
men
?
Whether
he
that
nameth
him
should
not
depart
from
iniquity
?
and
whether
God
will
hear
their
prayers
,
if
they
regard
iniquity
in
their
hearts
?
and
whether
it
will
serve
the
turn
at
the
day
of
reckoning
to
say
,
Lord
we
have
prophesied
in
thy
name
;
when
they
shall
hear
,
Depart
from
me
,
I
know
you
not
?
and
what
comfort
it
will
be
to
Iudas
when
he
is
gone
to
his
own
place
,
to
remember
that
he
preached
with
the
rest
of
the
Apostles
,
or
that
he
sate
with
Christ
,
and
was
called
by
him
,
Friend
?
and
whether
a
wicked
Preacher
shall
stand
in
the
Iudgement
,
or
sinners
in
the
Assembly
of
the
just
?
When
such
thoughts
as
these
have
entred
into
their
souls
,
and
kindly
workt
a
while
upon
their
consciences
,
I
would
advise
them
next
to
go
to
the
Congregation
,
and
there
preach
over
Origens
Sermon
,
on
Psal.
50.
16
,
17.
But
to
the
wicked
,
saith
God
,
What
hast
thou
to
do
to
declare
my
statutes
,
or
that
thou
shouldst
take
my
Covenant
into
thy
mouth
,
seeing
thou
hatest
instruction
,
and
hast
cast
my
words
behind
thee
?
And
when
they
have
read
this
text
,
to
sit
down
,
and
expound
,
and
apply
it
by
their
tears
.
And
then
to
make
a
free
Confession
of
their
sin
,
and
lament
their
case
before
the
assembly
,
and
desire
their
earnest
prayers
to
God
for
pardoning
and
renewing
grace
;
and
so
to
close
with
Christ
in
heart
,
who
before
admitted
him
no
further
then
into
the
brain
;
that
hereafter
they
may
preach
a
Christ
whom
they
know
,
and
may
feel
what
they
speak
,
and
may
commend
the
riches
of
the
Gospel
by
experience
.
Verily
,
it
is
the
common
danger
and
calamity
of
the
Church
,
to
have
unregenerate
and
unexperienced
Pastors
:
and
to
have
so
many
men
become
Preachers
,
before
they
are
Christians
;
to
be
sanctified
by
dedication
to
the
Altar
as
Gods
Priests
,
before
they
are
sanctified
by
hearty
dedication
to
Christ
as
his
Disciples
:
&
so
to
worship
an
unknown
God
,
and
to
preach
an
unknown
Christ
,
an
unknown
spirit
,
an
unknown
state
of
holiness
and
Communion
with
God
and
a
glory
that
is
unknown
,
and
like
to
be
unknown
to
them
for
ever
.
He
is
like
to
be
but
a
heartless
Preacher
,
that
hath
not
the
Christ
and
grace
that
he
preacheth
in
his
heart
.
O
that
all
our
Students
in
the
University
would
well
consider
this
!
What
a
poor
business
is
it
to
themselves
,
to
spend
their
time
in
knowing
some
little
of
the
works
of
God
,
and
some
of
those
names
that
the
divided
tongues
of
the
Nations
have
imposed
on
them
,
and
not
to
know
the
Lord
himself
,
nor
exalt
him
in
their
hearts
,
nor
to
be
acquainted
with
that
one
renewing
work
that
should
make
them
happy
.
They
do
but
walk
in
a
vain
shew
,
and
spend
their
lives
like
dreaming
men
,
while
they
busie
their
wits
and
tongues
about
abundance
of
names
and
notions
,
and
are
strangers
to
God
and
the
life
of
Saints
.
If
ever
God
waken
them
by
saving
grace
,
they
will
have
cogitations
and
imployments
so
much
more
serious
,
then
their
unsanctified
studies
and
disputations
were
,
that
they
will
confess
they
did
but
dream
before
.
A
world
of
business
they
make
themselves
about
Nothing
,
while
they
are
wilful
strangers
to
the
Primitive
,
independent
necessary
Being
,
who
is
all
in
all
.
Nothing
can
be
rightly
known
,
if
God
be
not
known
:
nor
is
any
study
well
managed
,
nor
to
any
great
purpose
,
where
God
is
not
studyed
.
We
know
little
of
the
creature
till
we
know
it
as
it
standeth
in
its
Order
and
respects
to
God
:
single
letters
and
syllables
uncomposed
are
non
sence
.
He
that
over-looketh
the
Alpha
and
Omega
and
seeth
not
the
beginning
and
end
,
and
him
in
all
,
who
is
the
all
of
all
,
doth
see
nothing
at
all
.
All
creatures
are
as
such
broken
syllables
;
they
signifie
nothing
as
separated
from
God
.
Were
they
separated
actually
,
they
would
cease
to
be
,
and
the
separation
would
be
an
annihilation
:
And
when
we
separate
them
in
our
fancies
,
we
make
Nothing
of
them
to
our selves
.
It
s
one
thing
to
know
the
creatures
as
Aristotle
,
and
another
thing
to
know
them
as
a
Christian
.
None
but
a
Christian
can
read
one
line
of
his
Physicks
so
as
to
understand
it
rightly
.
It
is
a
high
and
excellent
study
,
and
of
greater
use
then
many
do
well
understand
;
but
it
s
the
smallest
part
of
it
that
Aristotle
can
teach
us
.
When
man
was
made
perfect
,
and
placed
in
a
perfect
world
,
where
all
things
were
in
perfect
order
,
and
very
good
,
the
whole
Creation
was
then
mans
book
in
which
he
was
to
read
the
nature
and
will
of
his
great
Creator
;
Every
creature
had
the
Name
of
God
so
legibly
engraven
on
it
,
that
man
might
run
and
read
it
.
He
could
not
open
his
eyes
,
but
he
might
see
some
image
of
God
:
but
no
where
so
fully
and
lively
as
in
himself
.
And
therefore
it
was
his
work
to
study
the
whole
volume
of
Nature
;
but
first
and
most
to
study
himself
.
And
if
man
had
held
on
in
this
prescribed
work
he
would
have
continued
and
increased
in
the
knowledge
of
God
and
himself
;
but
when
he
would
needs
know
and
love
the
creature
and
himself
,
in
a
way
of
separation
from
God
,
he
lost
the
knowledge
of
all
,
both
of
the
creature
himself
and
God
,
so
far
as
it
could
beatifie
,
and
was
worth
the
name
of
knowledge
,
and
instead
of
it
he
hath
got
the
unhappy
knowledge
which
he
affected
,
even
the
empty
notions
,
and
phantastick
knowledge
of
the
creature
and
himself
as
thus
separated
:
And
thus
he
that
lived
to
the
Creator
and
upon
him
,
doth
now
live
to
,
and
as
upon
the
(
other
)
creatures
and
himself
;
and
thus
,
Every
man
at
his
best
estate
(
the
Learned
as
well
as
the
illiterate
)
is
altogether
vanity
:
Surely
every
man
walketh
in
a
Vain
Shew
:
surely
they
are
disquieted
in
vain
,
Psal.
39.
5
,
6.
And
it
must
be
well
observed
,
that
as
God
laid
not
by
the
Relation
of
a
Creator
by
becoming
our
Redeemer
,
nor
the
Right
of
his
Propriety
and
Government
of
us
in
that
Relation
,
but
the
,
work
of
Redemption
standeth
in
some
subordination
to
that
of
Creation
,
and
the
Law
of
the
Redeemer
to
the
Law
of
the
Creator
:
so
also
the
duties
that
we
owed
God
as
Creator
are
not
ceased
;
but
the
duties
that
we
own
to
the
Redeemer
,
as
such
,
are
subordinate
thereto
.
It
is
the
work
of
Christ
to
bring
us
back
to
God
,
whom
we
fell
from
,
and
to
restore
us
to
our
perfection
of
Holiness
and
Obedience
;
and
as
he
is
the
way
to
the
Father
,
so
faith
in
him
,
is
the
way
to
our
former
employment
and
enjoyment
of
God
.
I
hope
you
perceive
what
all
this
driveth
at
,
viz.
That
to
see
God
in
his
creatures
,
and
to
love
him
and
converse
with
him
,
was
the
employment
of
man
in
his
upright
state
;
That
this
is
so
far
from
ceasing
to
be
our
duty
,
that
it
is
the
work
of
Christ
by
faith
to
bring
us
back
to
it
:
and
therefore
the
most
holy
men
are
the
most
excellent
students
of
Gods
works
:
and
none
but
the
holy
can
rightly
study
them
,
or
know
them
.
His
works
are
great
,
sought
out
of
all
them
that
have
pleasure
therein
,
Psal.
111.
2.
But
not
for
themselves
but
for
him
that
made
them
.
Your
study
of
Physicks
and
other
Sciences
,
is
not
worth
a
rush
,
if
it
be
not
God
by
them
that
you
seek
after
.
To
see
and
admire
to
reverence
and
adore
,
to
love
and
delight
in
God
appearing
to
us
in
his
works
,
and
purposely
to
peruse
them
for
the
knowledge
of
God
,
this
is
the
true
and
only
Philosophy
,
and
the
contrary
is
meer
foolery
,
and
so
called
and
called
again
by
God
himself
.
This
is
the
sanctification
of
your
studies
,
when
they
are
devoted
to
God
,
and
when
he
is
the
life
of
them
all
,
and
they
all
intend
him
as
the
end
,
and
the
principal
Object
.
And
therefore
I
shall
presume
to
tell
you
by
the
way
,
that
it
is
a
grand
error
,
and
of
dangerous
Consequence
in
the
Christian
Academies
,
(
pardon
the
Censure
from
one
so
unfit
for
it
,
seeing
the
necessity
of
the
Case
commandeth
it
)
that
they
study
the
Creature
before
the
Redeemer
,
and
set
themselves
to
Physicks
,
and
Metaphysicks
,
and
Mathematicks
,
before
they
set
themselves
to
Theology
:
when
as
no
man
that
hath
not
the
vitals
of
Theology
is
capable
of
going
beyond
a
fool
in
Philosophy
;
and
all
that
such
do
is
but
doting
about
questistions
,
and
opposition
of
sciences
falsly
so
called
.
1
Tim.
6.
20.
21.
And
as
by
affecting
a
separated
Creature-knowledge
Adam
fell
from
God
,
so
those
that
mind
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
miss
the
end
of
all
right
studies
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
while
they
will
needs
preferr
these
,
they
miss
that
faith
which
they
pretend
to
aim
at
.
Their
pretence
is
,
that
Theology
being
the
end
,
and
the
most
perfect
,
must
be
the
last
,
and
all
the
subservient
sciences
must
go
first
:
But
,
1.
There
is
somewhat
of
Natural
knowledge
indeed
prerequisite
,
and
somewhat
of
art
,
before
a
man
can
receive
Theology
;
but
that
is
no
more
then
their
mothers
can
teach
them
before
they
go
to
school
.
2.
And
its
true
that
all
right
natural
knowledge
doth
tend
to
the
increase
of
Theological
knowledge
:
but
that
which
is
a
means
to
its
perfection
,
may
be
the
effect
or
Consequent
of
its
beginning
:
And
3.
The
end
must
be
first
known
,
because
it
must
be
intended
before
the
choice
or
use
of
means
:
And
4
The
Scripture
revealeth
to
us
the
things
of
God
himself
in
the
most
easie
way
,
and
therefore
he
must
be
first
learned
there
:
And
5.
The
book
of
the
Creatures
is
not
to
shew
us
more
of
God
then
the
Scripture
doth
;
but
by
representing
him
to
us
in
more
sensible
appearances
,
to
make
our
knowledge
of
him
the
more
intense
and
operative
,
and
being
continually
before
our
eyes
,
God
also
would
be
continually
before
them
,
if
we
could
aright
discern
him
in
them
.
It
s
evident
therefore
that
Theology
must
lay
the
ground
,
and
lead
the
way
of
all
our
studies
,
when
we
are
once
acquainted
with
so
much
of
words
and
things
as
is
needful
to
our
understanding
the
sense
of
its
Principles
.
If
God
must
be
searched
after
in
our
search
of
the
Creature
,
and
we
must
affect
no
separated
knowledge
of
them
,
then
Tutors
must
read
God
to
their
Pupils
in
all
;
and
Divinity
must
be
the
beginning
,
the
middle
,
the
end
,
the
life
,
the
all
of
their
studies
:
And
our
Physicks
and
Metaphysicks
must
be
reduced
to
Theologie
;
and
nature
must
be
read
as
one
of
Gods
books
,
which
is
purposely
written
for
the
revelation
of
himself
.
The
holy
Scripture
is
the
easier
book
:
when
you
have
first
learnt
God
and
his
will
there
,
in
the
necessary
things
,
address
your selves
cheerfully
to
the
study
of
his
works
,
that
you
may
there
see
the
Creature
it self
as
your
Alphabet
,
and
their
Order
as
the
Composure
of
syllables
,
words
and
sentences
,
and
God
as
the
subject
matter
of
all
,
and
the
respect
to
him
as
the
sense
or
signification
;
and
then
carry
on
both
together
,
and
never
more
play
the
meer
Scriveners
,
stick
no
more
in
your
letters
and
words
,
but
read
every
Creature
as
a
Christian
or
a
Divine
.
If
you
see
not
your selves
and
all
things
as
living
,
and
moving
and
having
being
in
God
,
you
see
nothing
,
what
ever
you
think
you
see
.
If
you
perceive
not
in
your
perusals
of
the
Creatures
,
that
God
is
all
,
and
in
all
,
and
see
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Rom
11.
36.
)
you
may
think
perhaps
that
you
know
something
,
but
you
know
Nothing
as
you
ought
to
know
(
1
Cor.
8.
2.
)
But
he
that
seeth
and
loveth
God
in
the
Creature
,
the
same
is
known
and
loved
of
him
.
(
Vers
.
3.
)
Think
not
so
basely
of
the
works
of
God
,
and
your
physicks
,
as
that
they
are
only
preparatory
studies
for
boyes
;
It
is
a
most
high
and
noble
part
of
holiness
to
search
after
,
behold
,
admire
,
and
love
the
great
Creator
in
all
his
works
:
How
much
have
the
Saints
of
God
been
imployed
in
it
!
The
beginning
of
Genesis
,
the
books
of
Job
and
the
Psalms
may
acquaint
us
that
our
Physicks
are
not
so
little
kin
to
Theology
as
some
suppose
.
I
do
therefore
in
zeal
to
the
good
of
the
Church
,
and
their
own
success
in
their
most
necessary
labours
,
propound
it
to
the
consideration
of
all
pious
Tutors
,
whether
they
should
not
as
timely
,
and
as
diligently
read
to
their
Pupils
(
or
cause
them
to
read
)
the
chiefest
parts
of
Practical
Divinity
(
and
there
is
no
other
)
as
any
of
the
Sciences
?
and
whether
they
should
not
go
together
from
the
very
first
?
It
is
well
that
they
hear
Sermons
;
but
that
is
not
enough
:
If
they
have
need
of
private
help
in
Philosophy
besides
publike
Lectures
,
much
more
in
Theology
?
If
Tutors
would
make
it
their
principal
business
to
acquaint
their
Pupils
with
the
doctrine
of
Life
,
and
Labour
to
set
it
home
upon
their
hearts
that
all
might
be
received
according
to
its
weight
,
and
read
to
their
hearts
as
well
as
to
their
heads
,
and
so
carry
on
the
rest
of
their
instructions
,
that
it
may
appear
they
make
them
but
subservient
unto
this
,
and
that
their
Pupils
may
feel
what
they
drive
at
in
all
,
and
so
that
they
would
teach
all
their
Philosophy
in
habitu
Theologico
,
this
might
be
a
happy
means
to
make
happy
souls
,
and
a
happy
Church
and
Commonwealth
.
(
The
same
I
mean
also
along
of
the
Course
of
Schoolmasters
to
their
scholars
.
)
But
when
Languages
and
Philosophy
have
almost
all
their
time
and
diligence
,
and
instead
of
reading
Philosophy
like
Divines
,
they
read
Divinity
like
Philosophers
,
as
if
it
were
a
thing
of
no
more
moment
then
,
a
lesson
of
Musick
,
or
Arithmetick
,
and
not
the
doctrine
of
Everlasting
life
;
this
is
it
that
blasteth
so
many
in
the
bud
,
and
pestereth
the
Church
with
unsanctified
Teachers
!
Hence
it
is
that
we
have
so
many
worldlings
to
preach
of
the
invisible
felicity
,
and
so
many
carnal
men
to
declare
the
mysteries
of
the
Spirit
;
and
I
would
I
might
,
not
say
,
so
many
Infidels
to
preach
Christ
,
or
so
many
Atheists
to
preach
the
living
God
:
And
when
they
are
taught
Philosophy
before
or
without
Religion
,
what
wonder
if
their
Philosophy
be
all
or
most
of
their
Religion
;
and
if
they
grow
up
into
admirations
of
their
unprofitable
fancies
,
and
deifie
their
own
deluded
brains
,
when
they
know
no
other
God
;
and
if
they
reduce
all
their
Theologie
to
their
Philosophy
,
like
Campanella
,
White
,
and
other
self-admirers
;
or
if
they
take
Christianity
for
a
meer
delusion
,
and
fall
with
Hobbs
to
write
Leviathans
,
or
with
the
L.
Herbert
to
write
such
Treatises
de
veritate
,
as
shall
shew
the
world
how
little
they
esteem
of
verity
;
or
at
best
,
if
they
turn
Paracelsian
Behmenists
,
and
spin
them
a
Religion
from
their
own
inventions
!
Again
therefore
I
address
my self
to
all
them
that
have
the
education
of
youth
,
especially
in
order
to
preparation
for
the
Ministery
;
You
that
are
Schoolmasters
and
Tutors
begin
and
end
with
the
things
of
God
.
Speak
daily
to
the
hearts
of
your
Schollars
those
things
that
must
be
wrought
into
their
hearts
,
or
else
they
are
undone
.
Let
some
piercing
words
fall
frequently
from
your
mouthes
,
of
God
,
and
the
state
of
their
souls
,
and
the
life
to
come
;
Do
not
say
,
They
are
too
young
to
understand
and
entertain
them
.
You
little
know
what
impressions
they
may
make
which
you
discern
not
;
Not
only
the
soul
of
that
boy
,
but
a
Congregation
,
or
many
souls
therein
may
have
cause
to
bless
God
for
your
zeal
and
diligence
,
yea
for
one
such
seasonable
word
.
You
have
a
great
advantage
above
others
to
do
them
good
;
You
have
them
before
they
are
grown
to
the
worst
,
and
they
will
hear
you
when
they
will
not
hear
another
.
If
they
are
destinated
to
the
Ministery
,
you
are
preparing
them
for
the
special
service
of
God
;
and
must
they
not
first
have
the
knowledge
of
him
whom
they
must
serve
!
O
think
with
your selves
,
what
a
sad
thing
it
will
be
to
their
own
souls
,
and
what
a
wrong
to
the
Church
of
God
,
if
they
come
out
from
you
with
common
and
carnal
hearts
,
to
so
holy
,
and
spiritual
and
great
a
work
!
Of
an
hundred
Students
that
be
in
one
of
your
Colledges
,
how
many
may
there
be
that
are
serious
experienced
godly
men
!
some
talk
of
too
small
a
number
.
If
you
should
send
one
half
of
them
on
a
work
that
they
are
un
it
for
,
what
bloody
work
will
they
make
in
the
Church
or
Countries
.
Whereas
if
you
be
the
means
of
their
through-sanctification
,
how
many
souls
may
bless
you
,
and
what
greater
good
can
you
do
the
Church
?
When
once
their
hearts
are
savingly
affected
with
the
Doctrine
which
they
study
and
preach
,
they
will
study
it
more
heartily
,
and
preach
it
heartily
:
their
own
experience
will
direct
them
to
the
fittest
subjects
,
and
will
furnish
them
with
matter
,
and
quicken
them
to
set
it
home
;
and
I
observe
that
the
best
of
our
hearers
can
feel
and
favour
such
experimental
preachers
,
and
usually
do
less
regard
others
,
what
ever
may
be
their
accomplishments
.
See
therefore
that
you
make
not
work
for
Sequestrators
nor
for
the
groans
and
lamentation
of
the
Church
,
nor
for
the
great
Tormenter
of
the
murderers
of
souls
.
SECT.
VI.
2.
MY
second
particular
Exhortation
is
this
:
Content
not
your selves
to
have
the
main
work
of
grace
,
but
be
also
very
careful
that
your
graces
be
kept
in
life
and
action
,
and
that
you
preach
to
your selves
the
Sermons
that
you
stud●
,
before
you
preach
them
to
others
.
If
you
did
this
for
your
own
sakes
,
it
would
be
no
lost
labour
;
but
I
am
speaking
to
you
upon
the
publike
account
,
and
that
you
would
do
it
for
the
sake
of
the
Church
.
When
your
minds
are
in
a
heavenly
holy
frame
,
your
people
are
like
to
partake
of
the
fruits
of
it
.
Your
prayers
,
and
praises
,
and
doctrine
will
be
heavenly
and
sweet
to
them
!
They
will
likely
feel
when
you
have
been
much
with
God
:
That
which
is
on
your
hearts
most
,
is
like
to
be
most
in
their
ears
:
I
confess
I
must
speak
it
by
lamentable
experience
,
that
I
publish
to
my
Flock
the
distempers
of
my
soul
:
when
I
let
my
heart
grow
cold
,
my
preaching
is
cold
;
and
when
it
is
confused
,
my
preaching
will
be
so
;
and
so
I
can
observe
too
,
oft
in
the
best
of
my
hearers
,
that
when
I
have
a
while
grown
cold
in
preaching
,
they
have
cooled
accordingly
;
and
the
next
Prayers
that
I
have
heard
from
them
hath
been
too
like
my
preaching
.
We
are
the
Nurses
of
Christs
little
ones
.
If
we
forbear
our
food
,
we
shall
famish
them
;
they
will
quickly
find
it
in
the
want
of
Milk
;
and
we
may
quickly
see
it
again
on
them
,
in
the
lean
and
dull
discharge
of
their
several
duties
:
If
we
let
our
Love
go
down
;
we
are
not
so
like
to
raise
up
theirs
:
If
we
abate
our
holy
care
and
fear
,
it
will
appear
in
our
Doctrine
:
If
the
matter
shew
it
not
,
the
manner
will
.
If
we
feed
on
unwholsom
food
,
either
errors
,
or
fruitless
controversies
,
our
hearers
are
like
to
fare
the
worse
for
it
.
Whereas
if
we
could
abound
in
Faith
,
and
Love
,
and
Zeal
,
how
would
it
over-flow
to
the
refreshing
of
our
Congregations
,
and
how
would
it
appear
in
the
increase
of
the
same
graces
in
others
!
O
Brethren
,
watch
therefore
over
your
own
hearts
:
keep
out
lusts
and
passions
,
and
worldly
inclinations
;
Keep
up
the
life
of
Faith
and
Love
;
Be
much
at
home
:
and
be
much
with
God
.
If
it
be
not
your
daily
serious
business
to
study
your
own
hearts
,
and
subdue
corruptions
,
and
live
as
upon
God
,
if
you
make
it
not
your
very
work
which
you
constantly
attend
,
all
will
go
amiss
,
and
you
will
starve
your
auditors
;
or
if
you
have
but
an
affected
servency
,
you
cannot
expect
such
a
blessing
to
attend
it
;
Be
much
,
above
all
,
in
secret
prayer
and
meditation
.
There
you
must
fetch
the
heavenly
fire
that
must
kindle
your
sacrifices
;
Remember
you
cannot
decline
and
neglect
your
duty
,
to
your
own
hurt
alone
;
but
many
will
be
losers
by
it
as
well
as
you
.
For
your
peoples
sakes
therefore
look
to
your
hearts
.
If
a
pang
of
spiritual
Pride
should
overtake
you
,
and
you
should
grow
into
any
dangerous
or
schismatical
conceits
,
and
vent
your
own
over-valued
inventions
,
to
draw
away
Disciples
after
you
,
what
a
wound
might
this
prove
to
the
Church
that
you
are
set
over
!
and
you
might
become
a
plague
to
them
instead
of
a
blessing
,
and
they
might
wish
they
had
never
seen
your
faces
.
O
therefore
take
heed
of
your
own
Judgements
and
Affections
.
Error
and
vanity
will
slily
insinuate
,
and
seldom
come
without
fair
pretences
;
Great
distempers
and
apostacies
,
have
usually
small
beginnings
.
The
Prince
of
darkness
doth
frequently
personate
the
Angels
of
light
,
to
draw
children
of
light
again
into
his
darkness
.
How
easily
also
will
distempers
creep
in
upon
our
affections
,
and
our
first
love
,
and
fear
,
and
care
abate
!
Watch
therefore
for
the
sake
of
your selves
and
others
.
And
more
particularly
,
me
thinks
a
Minister
should
take
some
special
pains
with
his
heart
,
before
he
is
to
go
to
the
Congregation
:
if
it
be
then
cold
,
how
is
he
like
to
warm
the
hearts
of
the
hearers
!
Go
therefore
then
specially
to
God
for
life
:
and
read
some
rowsing
waking
book
,
or
meditate
on
the
weight
of
the
subject
that
you
are
to
speak
of
,
and
on
the
great
necessity
of
your
peoples
souls
,
that
you
may
go
in
the
zeal
of
the
Lord
into
his
house
.
SECT.
VII
.
3.
MY
next
particular
Exhortation
is
this
,
Star
up
your selves
to
the
great
work
of
God
,
when
you
are
upon
it
,
and
see
that
you
do
it
with
all
your
might
.
Though
I
move
you
not
to
a
constant
lowdness
(
for
that
will
make
your
fervency
contemptible
)
yet
see
that
you
have
a
constant
seriousness
;
and
when
the
matter
requireth
it
(
as
it
should
do
it
,
the
application
at
least
of
every
Doctrine
)
then
lift
up
your
voice
,
and
spare
not
your
spirits
,
and
speak
to
them
as
to
men
that
must
be
awakened
,
either
here
or
in
Hell
.
Look
upon
your
Congregations
believingly
and
with
compassion
,
and
think
in
what
a
state
of
Joy
or
Torment
they
must
all
be
for
ever
;
and
then
me
thinks
it
should
make
you
earnest
,
and
melt
your
heart
in
the
sense
of
their
condition
.
O
speak
not
one
cold
or
careless
word
about
so
great
a
business
as
heaven
or
hell
!
What
ever
you
do
,
let
the
people
see
that
you
are
in
good
sadness
.
Truly
Brethren
,
they
are
great
works
that
are
to
be
done
,
and
you
must
not
think
that
trifling
will
dispatch
them
.
You
cannot
break
mens
hearts
by
jesting
with
them
,
or
telling
them
a
smooth
tale
,
or
patching
up
a
gawdy
oration
.
Men
will
not
cast
away
their
deerest
pleasures
upon
a
drowsie
request
of
one
that
seemeth
not
to
mean
as
he
speaks
,
or
to
care
much
whether
his
request
be
granted
.
If
you
say
,
That
the
work
is
Gods
,
and
he
may
do
it
by
the
weakest
means
;
I
answer
,
It
s
true
,
he
may
do
so
;
But
yet
his
ordinary
way
is
to
work
by
means
;
and
to
make
not
only
the
matter
that
is
preacht
,
but
also
the
manner
of
preaching
to
be
instrumental
to
the
work
:
Or
else
it
were
a
small
matter
whom
he
should
imploy
that
would
but
speak
the
truth
.
If
grace
made
as
little
use
of
the
Ministerial
perswasions
as
some
conceive
,
we
need
not
so
much
mind
a
Reformation
,
nor
cast
out
the
Insufficient
.
A
great
matter
also
with
the
most
of
our
hearers
,
doth
lie
in
the
very
pronunciation
and
tone
of
speech
;
The
best
matter
will
scarce
move
them
,
if
it
be
not
movingly
delivered
.
Especially
,
see
that
there
be
no
affectation
,
but
that
we
speak
as
familiarly
to
our
people
as
we
would
do
if
we
were
talking
to
any
of
them
personally
.
The
want
of
a
familiar
tone
and
expression
,
is
as
great
a
defect
in
most
of
our
deliveries
,
as
any
thing
whatsoever
,
and
that
which
we
should
be
very
careful
to
amend
.
When
a
man
hath
a
Reading
or
Declaming
tone
,
like
a
School-boy
saying
his
lesson
or
an
Oration
,
few
are
moved
with
any
thing
that
he
saith
.
Let
us
therefore
rowse
up
our selves
to
the
work
of
the
Lord
,
and
speak
to
our
people
as
for
their
lives
,
and
save
them
as
by
violence
,
pulling
them
out
of
the
fire
:
Satan
will
not
be
charmed
out
of
his
possession
:
we
must
lay
siege
to
the
souls
of
sinners
which
are
his
garrisons
,
and
find
out
where
his
chief
strength
lyeth
,
and
lay
the
battery
of
Gods
Ordinance
against
it
,
and
ply
it
close
till
a
breach
be
made
;
and
then
suffer
them
not
by
their
shifts
to
make
it
up
again
;
but
find
out
their
common
objections
,
and
give
them
a
full
and
satisfactory
answer
.
We
have
reasonable
creatures
to
deal
with
;
and
as
they
abuse
their
reason
against
the
truth
,
so
they
will
expect
better
reason
for
it
before
they
will
obey
.
We
must
therefore
see
that
our
Sermons
be
all
convincing
,
and
that
we
make
the
light
of
Scripture
and
Reason
shine
so
bright
in
the
faces
of
the
ungodly
,
that
it
may
even
force
them
to
see
unless
they
willfully
shut
their
eyes
.
A
Sermon
full
of
meer
words
,
how
neatly
soever
it
be
composed
,
while
there
is
wanting
the
light
of
Evidence
and
the
life
of
Zeal
,
is
but
an
image
or
a
well-drest
carkass
;
In
preaching
there
is
intended
a
communion
of
souls
,
and
a
communication
of
somewhat
from
ours
unto
theirs
.
As
we
and
they
have
understandings
,
and
wills
,
and
affections
,
so
must
the
bent
of
our
endeavours
be
to
communicate
the
fullest
Light
of
Evidence
from
our
understandings
unto
theirs
,
and
to
warm
their
hearts
by
kindling
in
them
holy
affections
,
as
by
a
communication
from
ours
.
The
great
things
which
we
have
to
commend
to
our
hearers
,
have
reason
enough
on
their
side
,
and
lie
plain
before
them
in
the
word
of
God
;
we
should
therefore
be
so
furnished
with
all
store
of
Evidence
,
as
to
come
as
with
a
torrent
upon
their
understandings
,
and
bear
down
all
before
us
,
and
with
our
dilemma's
and
expostulations
to
bring
them
to
a
non-plus
,
and
pour
out
shame
upon
all
their
vain
objections
,
that
they
may
be
forced
to
yield
to
the
power
of
truth
,
and
see
that
it
is
great
and
will
prevail
.
SECT.
VIII
.
4.
MOreover
,
if
you
would
prosper
in
your
work
;
Be
sure
to
keep
up
earnest
desires
and
expectations
of
success
.
If
your
hearts
be
not
set
on
the
end
of
your
labours
;
and
you
long
not
to
see
the
conversion
and
edification
of
your
hearers
,
and
do
not
study
and
preach
in
hope
,
you
are
not
likely
to
see
much
fruit
of
it
.
It
s
an
ill
sign
of
a
false
self-seeking
heart
,
that
can
be
content
to
be
still
doing
,
and
see
no
fruits
of
their
labour
;
so
I
have
observed
that
God
seldom
blesseth
any
mans
work
so
much
as
his
whose
heart
is
set
upon
the
success
;
Let
it
be
the
property
of
a
Iudas
to
have
more
regard
to
the
bag
then
to
his
business
,
and
not
to
care
much
for
what
they
pretend
to
care
;
and
to
think
if
they
have
their
Tythes
,
and
the
love
and
commendations
of
the
people
,
that
they
have
enough
to
satisfie
them
:
but
let
all
that
preach
for
Christ
and
mens
salvation
,
be
unsatisfied
till
they
have
the
thing
they
preach
for
:
He
had
never
the
right
end
of
a
Preacher
,
that
is
indifferent
whether
he
do
obtain
them
,
and
is
not
grieved
when
he
misseth
them
,
and
rejoyced
when
he
can
see
the
desired
issue
.
When
a
man
doth
only
study
what
to
say
,
and
how
with
commendation
to
spend
the
hour
,
and
looks
no
more
after
it
,
unless
it
be
to
know
what
people
think
of
his
own
abilities
,
and
thus
holds
on
from
year
to
year
,
I
must
needs
think
that
this
man
doth
preach
for
himself
,
and
drive
on
a
private
trade
of
his
own
,
and
doth
not
preach
for
Christ
even
when
he
preacheth
Christ
,
how
excellently
soever
he
may
seem
to
do
it
.
No
wise
or
charitable
Physitian
is
content
to
be
still
giving
Physick
,
and
see
no
amendment
among
his
Patients
,
but
have
them
all
to
die
upon
his
hands
:
nor
will
any
wise
and
honest
Schoolmaster
be
content
to
be
still
teaching
though
his
Scholars
profit
not
;
but
either
of
them
would
rather
be
weary
of
the
employment
.
I
know
that
a
faithful
Minister
may
have
comfort
when
he
wants
success
and
though
Israel
be
not
gathered
,
our
reward
is
with
the
Lord
:
and
our
acceptance
is
not
according
to
the
fruit
,
but
according
to
our
labour
;
and
as
Greg.
M.
saith
,
Et
Aethiops
etsi
balneum
niger
intrat
,
&
niger
egreditur
,
tamen
balneat
or
nummos
accipit
.
If
God
set
us
to
wash
Blackamores
,
and
cure
those
that
will
not
be
cured
;
we
shall
not
lose
our
labour
,
though
we
perform
not
the
cure
.
But
then
1.
He
that
longeth
not
for
the
success
of
his
labours
,
can
have
none
of
this
comfort
,
because
he
was
not
a
faithful
labourer
:
This
is
only
for
them
that
I
speak
of
,
that
are
set
upon
the
end
,
and
grieved
if
they
miss
it
2.
And
this
is
not
the
full
comfort
that
we
must
desire
,
but
only
such
a
part
as
may
quiet
us
though
we
miss
the
rest
.
What
if
God
will
accept
a
Physitian
though
the
Patient
dye
?
He
must
work
in
compassion
,
and
long
for
a
better
issue
,
and
be
sorry
if
he
miss
of
it
,
for
all
that
:
For
it
is
not
only
our
own
Reward
that
we
labour
for
,
but
other
mens
salvation
.
I
confess
for
my
part
,
I
marvel
at
some
antient
Reverend
men
,
that
have
lived
20.
or
40.
or
50
years
with
an
unprofitable
people
,
where
they
have
seen
so
little
fruit
of
their
labours
,
that
it
was
scarce
discernable
,
how
they
can
with
so
much
patience
there
go
on
?
Were
it
my
case
,
though
I
durst
not
leave
the
Vineyard
,
nor
quit
my
calling
,
yet
I
should
suspect
that
it
was
Gods
will
,
I
should
go
some
whether
else
,
and
another
come
thither
that
might
be
fitter
for
them
;
and
I
should
not
be
easily
satisfied
to
spend
my
daies
in
such
a
sort
.
SECT.
IX
.
5.
Do
well
as
well
as
say
well
:
be
zealous
of
good
works
.
Spare
not
for
any
cost
,
if
it
may
promote
your
masters
work
.
1.
Maintain
your
innocency
,
and
walk
without
offence
.
Let
your
lives
condemn
sin
,
and
perswade
men
to
duty
.
Would
you
have
your
people
be
more
careful
of
their
souls
,
then
you
will
be
of
yours
?
If
you
would
have
them
redeem
their
time
,
do
not
you
misspend
yours
.
If
you
would
not
have
them
vain
in
their
conference
,
see
that
you
speak
your selves
the
things
which
may
edifie
,
and
tend
to
minister
grace
to
the
hearers
.
Order
your
own
families
well
if
you
would
have
them
do
so
by
theirs
.
Be
not
Proud
and
Lordly
if
you
would
have
them
to
be
lowly
.
There
is
no
vertue
wherein
your
example
will
do
more
,
at
least
to
abate
mens
prejudice
,
then
humility
,
and
meekness
,
and
self-denyal
.
Forgive
injuries
,
and
be
not
overcome
of
evil
,
but
overcome
evil
with
good
:
Do
as
our
Lord
,
who
when
he
was
reviled
,
reviled
not
again
;
If
sinners
be
stubborn
,
and
stout
,
and
contemptous
,
flesh
and
blood
will
perswade
you
to
take
up
their
weapons
,
and
to
master
them
by
their
carnal
means
;
but
that
s
not
the
way
,
(
further
then
necessary
self-preservation
or
publike
good
requireth
it
)
but
overcome
them
with
kindness
,
and
patience
,
and
gentleness
.
The
former
may
shew
that
you
have
more
worldly
power
then
they
(
wherein
yet
they
are
ordinarily
too
hard
for
the
faithful
)
;
but
it
s
the
later
only
that
will
tell
them
that
you
overtop
them
in
spiritual
excellency
,
and
in
the
true
qualifications
of
a
Saint
.
If
you
believe
that
Christ
was
more
imitable
then
Caesar
or
Alexander
,
and
that
it
s
more
glory
to
be
a
Christian
then
to
be
a
Conqueror
,
yea
to
be
a
man
then
a
beast
,
(
who
oft
exceed
us
in
strength
)
contend
then
with
charity
,
and
not
with
violence
;
and
set
Meekness
,
and
Love
,
and
Patience
against
force
,
and
not
force
against
force
:
Remember
you
are
obliged
to
be
the
servants
of
all
.
Condescend
to
men
of
low
estate
;
be
not
strange
to
the
poor
ones
of
your
Flock
.
They
are
apt
to
take
your
strangeness
for
contempt
:
Familiarity
improved
to
holy
ends
,
is
exceeding
necessary
,
and
may
do
abundance
of
good
.
Speak
not
stoutly
or
disrespectively
to
any
one
:
but
be
courteous
to
the
meanest
as
your
equal
in
Christ
.
A
kind
and
winning
carriage
is
a
cheap
way
of
advantage
to
do
men
good
.
2.
Remember
what
I
said
before
of
works
of
Bounty
and
Charity
:
Go
to
the
poor
,
and
see
what
they
want
,
and
shew
at
once
your
compassion
to
soul
and
body
.
Buy
them
a
Catechism
and
some
small
Books
that
are
likest
to
do
them
good
,
and
bestow
them
on
your
neighbours
,
and
make
them
promise
you
to
read
them
,
and
specially
to
spend
that
part
of
the
Lords
day
therein
,
which
they
can
spare
from
greater
duties
.
Stretch
your
purse
to
the
utmost
,
and
do
all
the
good
you
can
.
Think
not
of
being
rich
,
seek
not
great
things
for
your selves
or
posterity
.
What
if
you
do
impoverish
your selves
to
do
a
greater
good
;
will
it
be
loss
or
gain
!
If
you
believe
that
God
is
your
safest
purse-bearer
,
and
that
to
expend
in
his
service
is
the
greatest
usury
,
and
the
most
thriving
trade
,
shew
them
that
you
do
believe
it
.
I
know
that
flesh
and
blood
will
cavil
before
it
will
loose
its
prey
,
and
will
never
want
somewhat
to
say
against
that
duty
that
is
against
its
interest
;
But
mark
what
I
say
,
and
the
Lord
set
it
home
upon
your
hearts
;
That
man
that
hath
any
thing
in
the
world
so
dear
to
him
that
he
cannot
spare
it
for
Christ
if
he
call
for
it
,
is
no
true
Christian
,
And
because
a
carnal
heart
will
not
believe
that
Christ
calls
for
it
when
he
cannot
spare
it
,
and
therefore
makes
that
his
self
deceiving
shift
,
I
say
furthermore
;
that
That
man
that
will
not
be
perswaded
that
duty
is
duty
,
because
he
cannot
spare
that
for
Christ
which
is
therein
to
be
expended
,
is
no
true
Christian
:
For
a
false
heart
corrupteth
the
understanding
,
and
that
again
increaseth
the
delusions
of
the
heart
.
Do
not
take
it
therefore
as
an
undoing
to
make
you
friends
of
the
Mammon
of
unrighteousness
,
and
to
lay
up
a
treasure
in
heaven
,
though
you
leave
your selves
but
little
on
earth
.
Nemo
tam
pauper
potest
esse
quam
natus
est
;
Aves
sine
patrimonio
vivunt
,
&
in
diem
pecua
pascuntur
;
&
haec
nobis
tamen
nata
sunt
;
quae
omnia
si
non
concupiscimus
possidemus
,
inquit
Minutins
Felix
.
p.
(
mihi
)
397.
You
lose
no
great
advantage
for
heaven
by
becoming
poor
;
Qui
viam
terit
,
eo
faelicior
quo
levior
incedit
.
Id.
I
know
where
the
heart
is
carnal
and
covetous
,
words
will
not
wring
their
money
out
of
their
hands
;
They
can
say
all
this
,
and
more
to
others
;
but
saying
is
one
thing
,
and
believing
is
another
.
But
with
those
that
are
true
believers
,
me
thinks
such
considerations
should
prevail
.
O
what
abundance
of
good
might
Ministers
do
if
they
would
but
live
in
a
contempt
of
the
world
,
and
the
riches
and
glory
of
it
,
and
expend
all
they
have
for
the
best
of
their
Masters
use
,
and
pinch
their
flesh
that
they
might
have
wherewith
to
do
good
.
This
would
unlock
more
hearts
to
the
reception
of
their
Doctrine
,
then
all
their
oratory
will
do
;
and
without
this
,
singularity
in
religiousness
will
seem
but
hypocrisie
,
and
its
likely
that
it
is
so
.
Qui
innocentiam
colit
,
Domino
supplicat
.
—
qui
hominem
periculo
surripit
,
opimam
victimam
caedit
;
Haec
nostra
sacrificia
;
haec
Dei
sacra
sunt
;
sic
apud
nos
Religiosior
est
ille
qui
justior
,
inquit
idem
Minutius
Felix
.
ib.
Though
we
need
not
do
as
the
Papists
,
that
will
betake
them
to
Monasteries
,
and
cast
away
Propriety
,
yet
we
must
have
nothing
but
what
we
have
for
God
.
SECT.
X.
6.
THE
next
branch
of
my
Exhortation
is
,
that
you
would
maintain
your
Christian
and
brotherly
Unity
and
Communion
,
and
do
as
much
of
Gods
work
as
you
can
in
unanimity
and
holy
concord
.
Blessed
be
the
Lord
that
it
is
so
well
with
us
in
this
County
in
this
regard
as
it
is
.
We
lose
our
Authority
with
our
people
when
we
divide
.
They
will
yield
to
us
when
we
go
together
,
who
would
resist
and
contemn
the
best
of
us
alone
.
Two
things
in
order
to
this
I
beseech
you
to
observe
.
The
first
is
,
that
you
still
maintain
your
meetings
for
communion
:
Incorporate
,
and
hold
all
Christian
correspondency
;
Grow
not
strange
to
one
another
;
Do
not
say
,
that
you
have
business
of
your
own
to
do
,
when
you
should
be
at
any
such
meeting
or
other
work
for
God
.
It
is
not
only
the
mutual
edification
that
we
may
receive
by
Lectures
,
disputations
or
conferences
(
though
that
s
not
nothing
)
but
it
is
specially
for
consultations
for
the
common
good
,
and
the
maintaining
of
our
Communion
,
that
we
must
thus
assemble
.
Though
your
own
person
might
be
without
the
benefit
of
such
meetings
,
yet
the
Church
and
our
common
work
requireth
them
.
Do
not
then
shew
your selves
contemners
or
neglecters
of
such
a
necessary
work
.
Distance
breedeth
strangeness
,
and
fomenteth
dividing
flames
and
jealousies
,
which
Communion
wil
prevent
or
cure
.
It
wil
be
our
enemies
chiefest
plot
to
divide
us
that
they
may
weaken
us
:
conspire
not
with
the
enemies
,
and
take
not
their
course
.
And
indeed
Ministers
have
need
of
one
another
,
and
must
improve
the
gifts
of
God
in
one
another
:
and
the
self-sufficient
are
the
most
deficient
,
and
commonly
proud
and
empty
men
.
Some
there
be
that
come
not
among
their
brethren
to
do
or
receive
good
,
nor
afford
them
any
of
their
assistance
in
consultations
for
the
common
good
,
and
their
excuse
is
only
we
love
to
live
privately
.
To
whom
I
say
,
why
do
you
not
on
the
same
grounds
forbear
going
to
Christ
,
and
say
You
love
to
live
privately
?
Is
not
Ministerial
Commnnion
a
duty
,
as
well
as
common-Christian
Communion
?
and
hath
not
the
Church
always
thought
so
,
and
practised
accordingly
?
If
you
mean
that
you
love
your
own
ease
or
commodity
better
then
Gods
service
,
say
so
and
speak
your
minds
.
But
I
suppose
there
are
few
of
them
so
silly
as
to
think
that
is
any
just
excuse
,
though
they
will
give
us
no
better
.
Somewhat
else
sure
lieth
at
the
bottom
.
Indeed
some
of
them
are
empty
men
,
and
afraid
their
weakness
should
be
known
,
when
as
they
cannot
conceal
it
by
their
folitariness
,
and
might
do
much
to
heal
it
by
Communion
:
some
of
them
are
careless
or
scandalous
men
:
&
for
them
we
have
no
desire
of
their
Communion
,
not
shall
admit
it
,
but
upon
publike
Repentance
and
Reformation
.
Some
of
them
are
so
in
love
with
their
parties
and
opinions
,
that
they
will
not
hold
communion
with
us
because
we
are
not
of
their
parties
and
opinions
:
whereas
by
Communication
they
might
give
or
receive
better
information
,
or
at
least
carry
on
so
much
of
Gods
work
in
unity
as
we
are
agreed
in
.
But
the
mischief
of
schism
is
to
make
men
censorious
and
proud
,
and
take
others
to
be
unmeet
for
their
communion
,
and
themselves
to
be
the
only
Church
,
(
or
pure
Church
)
of
Christ
.
The
Papists
will
have
no
Catholick
Church
but
the
Romans
,
and
unchurch
all
beside
themselves
.
The
Separatists
and
many
Anabaptists
say
the
like
of
their
parties
:
The
new
prelatical
party
will
have
no
Catholick
Church
but
Prelatical
,
and
unchurch
all
except
their
party
,
and
so
avoid
Communion
with
others
;
and
thus
turning
Separatists
and
Schismaticks
,
they
imitate
the
Papists
,
and
make
an
opposition
to
schism
their
pretence
.
First
,
All
must
be
accounted
schismaticks
that
he
not
of
their
opinion
and
party
(
when
yet
we
find
not
that
opinion
in
the
Creed
)
,
and
they
must
be
avoided
because
they
are
Schismaticks
.
But
were
solve
by
the
grace
of
God
to
adhere
to
more
Catholick
principles
and
practices
,
and
to
have
Communion
with
all
Godly
Christians
that
will
have
Communion
with
us
,
so
far
as
they
force
us
not
to
actual
sin
.
And
for
the
separating
Brethren
,
as
by
distance
they
are
like
to
therish
misinformations
of
us
,
so
if
by
their
wilful
estrangedness
,
and
distance
,
any
among
us
do
entertain
injurious
reports
of
them
,
and
think
worse
of
them
,
and
deal
worse
by
some
of
them
,
then
there
is
cause
,
they
may
partly
thank
themselves
.
Sure
I
am
by
such
means
as
these
we
are
many
of
us
grown
so
hardened
in
sin
,
that
men
make
no
great
matter
what
they
say
one
against
another
,
but
stand
out
of
hearing
and
sight
,
and
vent
their
spleen
against
each
other
behind
their
backs
.
How
many
jeers
and
scorns
have
they
among
their
Companions
for
those
that
are
against
their
party
!
and
they
easily
venture
be'the
matter
never
so
false
.
A
bad
report
of
such
is
easily
taken
to
be
true
;
and
that
which
is
true
is
easily
made
worse
:
when
as
Seneca
saith
,
[
Multos
absolvemus
,
si
coeperimus
ante
judicare
quam
irasci
:
nunc
autem
primum
impetum
sequimur
]
It
is
passion
that
tels
the
tale
,
and
that
receiveth
it
.
The
second
thing
therefore
that
I
intreat
of
you
is
,
that
you
would
be
very
tender
of
the
Unity
and
Peace
of
the
Catholick
Church
;
not
only
of
your
own
parties
,
but
of
the
whole
.
And
to
this
end
these
things
will
prove
necessary
.
1.
Do
not
too
easily
introduce
any
Novelties
into
the
Church
either
in
faith
or
practice
:
I
mean
not
,
that
which
seems
a
novelty
to
men
that
look
no
further
then
yesterday
;
for
so
the
restoring
of
Ancient
things
will
seem
novelty
to
those
that
know
not
what
was
Anciently
;
and
the
expulsion
of
prevailing
novelties
will
seem
a
novelty
to
them
that
known
not
what
is
such
indeed
.
So
the
Papists
censure
us
as
Novelists
for
casting
out
many
of
their
Innovations
;
and
our
common
people
tell
us
we
bring
up
new
Customs
if
we
do
not
kneel
at
the
receiving
of
the
Lords
Supper
:
(
A
notorious
Novelty
:
Even
in
the
sixth
General
Council
at
Trull
.
in
Constantinop
.
this
was
the
ninth
Canon
:
Ne
Dominicis
diebus
genua
flectamus
;
à
Divinis
Patribus
nostris
Canonice
accepimus
:
Quare
post
vespertinum
ingressum
Sacerdotum
in
Sabbato
ad
Altare
ut
more
observatum
est
,
nemo
genu
flectii
usque
ad
sequentem
vesperem
post
dominicam
.
)
It
is
that
which
is
indeed
Novelty
that
I
disswade
you
from
,
and
not
the
demolishing
of
Novelties
.
Some
have
already
introduced
such
New
Phrases
,
at
least
,
even
about
the
great
points
of
faith
,
lustification
and
the
like
,
that
there
may
be
reason
to
reduce
them
to
the
Primitive
Patterns
.
A
great
stir
is
made
in
the
world
about
the
test
of
a
Christian
and
true
Church
,
with
whom
we
may
have
Communion
,
and
about
that
true
Center
and
Cement
of
the
Unity
of
the
Church
,
in
and
by
which
our
Common
calamitous
breaches
must
be
healed
.
And
indeed
the
true
Cause
of
our
Contrived
divisions
and
misery
is
for
want
of
discerning
the
center
of
our
unity
,
and
the
terms
on
which
it
must
be
done
:
which
is
great
pity
,
when
it
was
once
so
easie
a
matter
,
till
the
ancient
test
was
thought
insufficient
!
If
any
of
the
Ancient
Creeds
might
serve
,
we
might
be
soon
agreed
.
If
Vinc●ntius
Lirineus
.
test
might
serve
,
we
might
yet
make
some
good
shift
,
viz.
To
believe
(
explicitly
)
all
that
quod
ubique
quod
semper
quod
ab
omnibus
creditum
est
For
as
he
addeth
[
hoc
est
etenim
verè
proprièque
Catholicum
]
But
then
we
must
come
1.
That
the
first
age
may
not
be
excluded
which
gave
the
rule
to
the
rest
.
2.
And
that
this
extend
not
to
every
Ceremony
which
never
was
taken
for
unalterable
,
but
to
matters
of
faith
;
and
that
the
acts
and
Canons
of
Councils
,
which
were
not
about
such
matters
of
faith
,
but
meer
variable
order
,
and
which
newly
constituted
those
things
,
which
the
Apostolike
Age
knew
not
,
and
therefore
were
not
properly
Credita
,
much
less
,
semper
,
&
ab
omnibus
,
may
have
no
hand
in
this
work
.
I
say
if
either
the
ancient
Western
,
or
Eastern
Creed
,
or
this
Catholick
faith
of
Vincentius
might
be
taken
as
the
test
for
explicit
saith
,
or
else
rather
all
those
Scripture
texts
,
that
express
the
Credenda
with
a
note
of
necessity
,
and
the
the
whole
Scripture
moreover
be
confessed
to
be
Gods
word
,
and
so
believed
(
in
other
points
)
at
least
implicitly
;
this
Course
might
produce
a
more
general
Communion
and
agreement
;
and
more
lines
would
meet
in
this
Center
then
otherwise
are
like
to
meet
.
And
indeed
till
men
can
be
again
content
to
make
the
Scripture
the
sufficient
Rule
,
in
Necessaries
to
be
explicitly
believed
,
and
in
all
the
rest
implicitly
,
we
are
never
like
to
see
a
Catholike
Christian
durable
Peace
.
If
we
must
needs
make
the
Council
of
Trent
,
or
the
Papal
Judgement
our
test
;
or
if
we
must
make
a
blind
bargain
,
with
the
Papists
to
come
as
near
them
as
ever
we
dare
,
and
so
to
compass
another
Interim
,
and
make
that
a
test
(
when
God
never
made
it
so
,
and
all
Christians
never
be
of
a
mind
in
it
,
but
some
dare
go
nearer
Rome
,
then
others
dare
,
and
that
in
several
degrees
)
or
if
we
must
thrust
in
all
the
Canons
of
the
former
Councils
about
matters
of
order
,
discipline
and
ceremonies
into
our
test
,
or
gather
up
all
the
opinions
of
the
Fathers
for
the
three
or
four
first
ages
,
and
make
them
our
test
;
None
of
all
these
will
ever
seem
to
do
the
business
!
and
a
Catholike
Union
will
never
be
founded
in
them
.
It
is
an
easie
matter
infallibly
to
foretel
this
.
Much
less
can
the
writings
of
any
single
man
,
as
Austin
,
Aquinas
,
Luther
,
Calvin
,
Beza
,
&c.
or
yet
the
late
Confessors
of
any
Churches
that
add
to
the
ancient
test
,
be
ever
capable
of
this
use
and
honour
.
I
know
it
is
said
that
a
man
may
subscribe
the
Scripture
,
and
the
ancient
Creeds
,
and
yet
maintain
Socinianism
or
other
heresies
:
To
which
I
answer
,
1.
So
he
may
another
test
which
your
own
brains
shall
contrive
;
and
while
you
make
a
snare
to
catch
hereticks
,
instead
of
a
test
for
the
Churches
Communion
,
you
will
miss
your
end
,
and
the
heretick
by
the
slipperyness
of
his
conscience
will
break
through
,
and
the
tender
Christian
may
possibly
be
ensnared
.
And
by
your
new
Creed
the
Church
is
like
to
have
new
divisions
,
if
you
keep
not
close
to
the
words
of
Scripture
.
2.
In
such
cases
when
hereticks
contradict
the
Scripture
,
which
they
have
subscribed
,
this
calls
not
for
a
new
or
more
sufficient
test
,
but
the
Church
must
take
notice
of
it
,
and
call
him
to
account
,
and
if
he
be
impenitent
exclude
him
their
Communion
.
What
I
must
we
have
new
Laws
made
every
time
the
old
ones
are
broken
?
as
if
the
Law
were
not
sufficient
because
men
break
it
?
Or
rather
must
not
the
penalty
of
the
violated
Law
be
executed
?
It
is
a
most
sad
case
that
such
reasons
as
these
should
prevail
with
so
many
learned
godly
men
,
to
deny
the
sufficiency
of
Scripture
as
a
test
for
Church-Communion
,
and
to
be
still
framing
new
ones
that
depart
(
at
least
)
from
Scripture-phrase
,
as
if
this
were
necessary
to
obviate
heresies
?
Two
things
are
necessary
to
obviate
heresies
,
the
Law
and
good
execution
;
God
hath
made
the
former
,
and
his
Rule
and
Law
is
both
for
sense
and
phrase
(
translated
)
sufficient
:
and
all
their
additional
inventions
as
to
the
foresaid
use
are
as
spiders
webs
.
Let
us
but
do
our
part
in
the
Due
execution
of
the
Laws
of
Christ
,
by
questioning
offenders
in
orderly
Synods
,
for
the
breaking
of
these
Laws
,
and
let
us
avoid
Communion
with
the
impenitent
;
and
what
can
the
Church
do
more
?
The
rest
belongs
to
the
Magistrate
(
to
restrain
him
from
seducing
his
subjects
)
and
not
to
us
.
Well!
this
is
the
thing
that
I
would
recommend
therefore
to
all
my
Brethren
as
the
most
necessary
thing
to
the
Churches
peace
,
that
you
Unite
in
necessary
truths
,
and
tolerate
tolerable
failings
;
and
bear
with
one
another
in
things
that
may
be
born
with
;
and
do
not
make
a
larger
Creed
,
and
more
necessaries
then
God
hath
done
.
And
to
that
end
,
let
no
mans
writings
,
nor
the
judgement
of
any
party
though
right
,
be
taken
as
a
test
,
or
made
that
rule
.
And
I
,
Lay
not
too
great
a
stress
upon
controverted
opinions
,
which
have
godly
men
,
and
specially
whole
Churches
on
both
sides
.
2.
Lay
not
too
great
a
stress
on
those
Controversies
that
are
ultimately
resolved
into
Philosophical
uncertainties
(
as
some
unprofitable
controversies
are
about
Free-will
,
and
the
manner
of
the
spirits
operation
of
Grace
,
and
the
Divine
Decrees
and
Pre-determination
.
)
3.
Lay
not
too
great
a
stress
on
those
controversies
that
are
meerly
verbal
,
and
if
they
were
anatomized
would
appear
to
be
no
more
.
Of
which
sort
are
far
more
,
(
I
speak
it
confidently
upon
certain
knowledge
)
that
now
make
a
great
noise
in
the
world
,
and
tear
the
Church
,
then
almost
any
of
the
eager
contenders
that
ever
I
spoke
with
do
seem
to
discern
,
or
are
like
to
believe
.
4.
Lay
not
too
much
on
any
point
of
faith
which
was
disowned
of
,
or
unknown
to
the
whole
Church
of
Christ
in
any
age
since
the
Scriptures
were
delivered
us
.
5.
Much
less
should
you
lay
too
much
on
those
which
any
of
the
more
pure
or
judicious
ages
were
wholly
ignorant
of
.
6.
And
least
of
all
,
should
you
lay
too
much
on
any
point
which
no
one
age
since
the
Apostles
did
ever
receive
,
but
all
commonly
hold
the
contrary
.
For
to
make
such
an
error
which
all
the
Church
held
,
to
be
such
as
is
damning
were
to
unchurch
all
the
Church
of
Christ
:
and
to
make
it
such
,
as
must
exclude
them
from
our
Communion
.
1.
Doth
make
the
whole
Church
excommunicable
,
which
is
absurd
.
2.
And
doth
shew
that
i●
we
had
lived
in
that
age
,
you
would
it
seems
have
separated
from
the
whole
Church
.
To
give
an
instance
of
the
difference
among
errors
.
That
any
elect
person
shall
fall
away
totally
and
finally
,
is
a
palpable
condemned
error
;
of
dangerous
consequence
.
But
that
there
are
some
justified
ones
not
elect
that
shall
fall
away
and
perish
,
is
an
errour
of
a
lower
nature
,
which
may
not
break
the
Communion
of
Christians
:
For
otherwise
we
must
renounce
Communion
with
the
Catholike
Church
in
Augustines
daies
,
and
much
more
before
(
as
is
said
before
.
)
What
then
?
Shall
I
take
this
therefore
for
a
truth
which
the
Church
then
held
?
some
will
think
me
immodest
to
say
,
No
;
as
if
I
were
wiser
then
all
the
Church
,
and
that
in
so
learned
an
age
if
not
for
so
many
:
But
yet
I
must
be
so
immodest
,
as
long
as
Scripture
seemeth
to
me
to
warrant
it
!
Why
might
not
Augustine
,
Prosper
,
and
all
the
rest
mistake
in
such
a
thing
,
as
that
?
But
then
I
am
not
so
immodest
nor
unchristian
as
to
unchurch
all
the
Church
on
that
account
:
Nor
would
I
have
separated
from
Austin
,
and
all
the
Church
,
if
I
had
then
lived
;
Nor
will
do
now
from
any
man
on
that
account
.
Both
sides
will
be
displeased
with
this
resolution
,
one
,
that
I
suppose
all
the
Church
to
err
,
and
our selves
to
be
in
the
right
;
and
the
other
,
that
I
take
it
for
no
greater
an
error
:
but
what
remedy
!
it
will
,
it
must
be
so
;
Read
Prospers
Respad
Capit.
Gall.
and
you
may
quickly
know
both
Austins
mind
and
his
.
He
that
shall
live
to
that
happy
time
,
when
God
will
heal
his
broken
Churches
,
shall
see
all
this
that
I
am
now
pleading
for
,
reduced
to
practice
,
and
this
moderation
take
place
of
the
new
dividing
zeal
,
and
Scripture-sufficiency
take
place
,
and
all
mens
Confessions
and
Comments
to
be
valued
only
as
subservient
helps
,
and
not
to
be
the
test
of
Church-Communion
,
any
further
then
they
are
exactly
the
same
with
Scripture
.
And
till
the
healing
Age
come
,
we
cannot
expect
that
healing
truths
be
entertained
,
because
there
are
not
healing
spirits
in
the
Leaders
of
the
Church
.
But
when
the
work
is
to
be
done
,
the
workmen
will
be
fitted
for
it
;
and
blessed
will
be
the
agents
of
so
glorious
a
work
.
But
because
the
Love
of
Unity
and
Verity
,
Peace
and
Purity
must
be
conjunctly
manifested
,
we
must
avoid
the
extreams
both
in
Doctrine
and
Communion
.
The
extreams
in
Doctrine
are
on
one
side
,
by
Innovating
Additions
:
on
the
other
side
by
envying
or
hindring
the
progress
of
the
light
.
The
former
is
the
most
dangerous
,
of
which
men
are
guilty
these
waies
.
1.
By
making
new
points
of
faith
,
or
duty
.
2.
By
making
those
points
to
be
fundamental
or
necessary
to
salvation
,
that
are
not
so
.
3.
By
pretending
of
Prophetical
and
other
obscurer
passages
of
the
Scriptures
that
they
have
a
greater
objective
Evidence
,
and
we
a
greater
certainty
of
their
meaning
,
then
indeed
is
so
.
As
I
have
met
with
some
so
confident
of
their
right
understanding
of
the
Revelation
(
which
Calvin
durst
not
expound
,
and
profest
he
understood
it
not
)
that
they
have
framed
part
of
their
Confessions
or
Articles
of
faith
out
of
it
;
and
grounded
the
weightyest
actions
of
their
lives
upon
their
exposition
;
and
could
confidently
tell
in
our
late
changes
and
differences
,
which
side
was
in
the
right
and
which
in
the
wrong
,
and
all
from
the
Revelation
;
and
thence
would
fetch
such
arguments
as
would
carry
all
,
if
you
would
but
grant
the
soundness
of
their
expositions
;
but
if
you
put
them
to
prove
that
,
you
marr'd
all
.
And
these
corruptions
of
sacred
Doctrine
by
their
Additions
are
of
two
sorts
:
some
that
are
the
first
Inventers
:
and
others
that
are
the
propagators
and
maintainers
:
and
these
when
Additions
grow
old
,
do
commonly
maintain
them
under
the
notion
of
antient
verities
,
and
oppose
the
antient
verities
under
the
notion
of
Novelty
,
as
is
before
said
.
The
other
extream
about
Doctrine
is
by
hindring
the
progress
of
knowledge
:
and
this
is
commonly
on
pretence
of
avoiding
the
Innovating
extream
.
It
must
be
considered
therefore
,
how
far
we
may
grow
,
and
not
be
culpable
Innovaters
.
And
1.
Our
Knowledge
must
increase
extensively
ad
plura
;
we
must
know
more
verities
,
then
we
knew
before
,
though
we
may
not
feign
more
.
There
is
much
of
Scripture
that
will
remain
unknown
to
us
when
we
have
done
our
best
.
Though
we
shall
find
out
no
more
Articles
of
faith
which
must
be
explicitly
believed
by
all
that
will
be
saved
,
yet
we
may
find
out
the
sense
of
more
particular
Texts
,
and
several
Doctrinal
Truths
,
not
contrary
to
the
former
,
but
such
as
befriend
them
,
and
are
connexed
with
them
.
And
we
may
find
out
more
the
Order
of
Truths
and
how
they
are
placed
in
respect
to
one
another
,
and
so
see
more
of
the
true
method
of
Theologie
then
we
did
,
which
will
give
us
a
very
great
light
into
the
matter
it self
,
and
its
consectaries
.
2.
Our
knowledge
also
must
grow
sub●ectively
,
intensively
and
in
the
manner
,
as
well
as
in
the
matter
of
it
.
And
this
is
our
principal
growth
to
be
sought
after
.
To
know
the
same
great
and
necessary
truths
with
a
sounder
and
clearer
kn●wledge
then
we
did
:
which
is
done
,
1.
By
getting
strong
Evidence
and
Reasons
in
stead
of
the
weak
ones
which
we
trusted
to
before
;
(
for
many
young
ones
receive
Truths
on
some
unsound
grounds
.
)
2.
By
multiplying
our
Evidence
and
Reasons
for
the
same
truth
.
3.
By
a
clearer
and
deeper
apprehension
of
the
same
Evidence
and
Reasons
which
before
we
had
but
superficially
received
▪
For
one
that
is
strong
in
knowledge
seeth
the
same
truth
,
as
in
the
clear
light
,
which
the
weak
do
see
,
but
as
in
the
twi
light
.
To
all
this
must
be
added
also
the
fuller
Improvement
of
the
Truth
received
to
its
ends
.
I
shall
give
you
the
summe
of
my
meaning
in
the
words
of
that
great
enemy
of
Innovation
,
Vincent
.
Lirinens
.
c.
28.
Sed
for
sitan
dicit
aliquis
:
Nullusneergo
in
Ecclesiâ
Christi
profectus
haeb●bitur
?
Religionis
Habeatur
plane
,
&
maximus
:
Nam
quis
ille
est
tam
invidus
hominibus
,
tam
exosus
Deo
,
qui
isiud
probibere
conetur
?
sed
it
a
tamen
ut
verè
profect●●
sit
ille
fidei
,
non
permutatio
.
Siquidem
ad
perfectum
pertinet
,
ut
in
semet
ipsâ
unaquaeque
res
amplificetur
:
ad
permutationem
vero
ut
aliquid
ex
alio
in
aliud
transvertatur
.
Crescat
igitur
oportet
,
&
multum
,
vehementerque
proficiat
,
tam
si●gulorum
quam
omnium
;
tam
unius
hominis
quam
totius
Ecclesiae
aetatum
ac
seculorum
gradib●s
intelligentia
,
scientia
;
sapientiae
;
sed
in
quo
duntoxat
gene●e
,
in
eodem
scilicet
dogmate
,
eodem
sensu
,
e●demque
sententia
.
And
more
plainly
,
and
yet
more
briefly
,
Cap.
30.
Ius
est
etenim
,
ut
prisca
illa
caelestis
Philosophiae
dogmata
processu
temporis
excurentur
,
limentur
,
poliantur
;
sed
nefas
est
,
ut
commutentur
.
Accipiant
licet
Evidentiam
,
Lu●em
,
Distinctionem
;
sed
retineant
necesse
est
plenitudinem
,
integritatem
,
proprietatem
.
Let
this
mean
then
be
observed
if
we
would
perform
both
Truth
and
Peace
.
2.
About
Church
Communion
the
common
extreams
are
;
on
one
side
,
the
neglect
or
relaxation
of
Discipline
,
to
the
corrupting
of
the
Church
,
the
encouragement
of
wickedness
,
and
confounding
the
Kingdom
of
Christ
and
Satan
:
And
on
the
other
side
,
the
unnecessary
separation
of
Proud
men
,
either
because
the
Churches
own
not
their
own
opinions
,
or
because
they
are
not
so
reformed
and
strict
in
Discipline
as
they
would
have
them
or
as
they
should
be
.
I
have
ever
observed
the
humblest
men
very
tender
of
making
separations
:
and
the
proudest
most
prone
to
it
.
Many
corruptions
may
be
in
a
Church
,
and
yet
it
may
be
a
g●eat
sin
to
separate
from
it
,
so
that
we
be
not
put
upon
an
owning
of
their
corruptions
,
nor
upon
any
actual
sin
.
●here
is
a
strange
inclination
in
proud
men
to
make
the
Church
of
Christ
much
narrower
then
it
is
,
and
to
reduce
it
to
almost
nothing
,
and
to
be
themselves
the
members
of
some
singular
society
,
as
if
they
were
loth
to
have
too
much
company
in
heaven
.
And
by
a
strange
delusion
through
the
workings
of
a
proud
fancy
,
they
are
fuller
of
joy
in
their
separted
societies
,
then
they
were
,
while
they
kept
in
the
union
of
the
Church
.
At
least
such
power
of
Ordinances
,
and
presence
of
the
spirit
,
purity
and
peace
,
is
promised
to
the
weak
by
the
Leaders
that
would
seduce
them
,
as
if
the
Holy-Ghost
were
more
eminently
among
them
then
any
where
else
in
the
world
.
This
hath
ever
been
the
boasting
of
Hereticks
.
As
the
foresaid
Vincentius
saith
,
cap.
37.
Jam
vero
illis
quae
sequuntur
permissionibus
miro
modo
incautos
homines
haeretici
decipere
consueverunt
.
Audent
etenim
polliceri
&
docere
,
quod
in
Ecclesia
sua
,
id
est
,
in
Communionis
suae
Conventiculo
,
magna
&
specialis
ac
plane
personalis
quaedam
sit
Dei
gratia
,
adeo
ut
sine
ullo
labore
,
sine
ullo
studio
,
sine
ulla
industria
,
etiamsi
nec
quaerant
,
nec
petant
,
nec
pulsent
,
quicunque
illi
ad
numerum
suum
pertinent
,
tamen
ita
divinitus
dispensentur
,
&c.
But
their
consolations
and
high
enjoyments
being
the
effect
of
self-conceitedness
and
fancies
are
usually
so
mutable
and
of
short
continuance
,
that
either
the
heat
of
oppositions
,
or
mutation
to
other
sects
must
maintain
their
life
,
or
else
they
will
grow
stale
and
soon
decay
.
Having
said
thus
much
of
the
means
,
I
return
to
the
end
of
this
Exhortation
beseeching
all
the
Ministers
of
Christ
to
compassionate
the
poor
divided
Church
,
and
to
entertain
such
Catholike
principles
,
and
charitable
dispositions
,
as
tend
to
their
own
and
the
common
peace
.
Hath
any
thing
in
the
world
done
more
to
lose
our
authority
,
and
disable
us
for
Gods
service
then
our
differences
and
divisions
?
If
Ministers
could
but
be
all
of
a
mind
,
or
at
least
concurr
in
the
substance
of
the
work
,
so
that
the
people
that
hear
one
,
might
as
it
were
hear
all
,
and
not
have
any
of
us
to
head
a
party
for
the
discontented
to
fall
into
or
to
object
against
the
rest
,
we
might
then
do
wonders
for
the
Church
of
Christ
.
But
if
our
tongues
and
hearts
be
divided
,
what
wonder
if
our
work
be
spoiled
,
and
prove
liker
a
Babel
then
a
Temple
of
God
.
Get
together
then
speedily
,
and
consult
for
peace
,
and
cherish
not
heart-burnings
,
and
continue
not
uncharitable
distances
and
strangeness
.
If
dividing
hath
weakened
you
,
closing
must
recover
your
authority
and
strength
.
If
you
have
any
dislike
of
your
Brethren
or
their
waies
,
manifest
it
by
a
free
debate
to
their
faces
,
but
do
not
unnecessarily
withdraw
from
them
.
If
you
will
but
keep
together
,
you
may
come
to
better
understanding
of
each
other
,
or
at
least
may
chide
your selves
.
Friends
,
specially
quarrel
not
upon
points
of
precedency
or
reputation
,
or
any
interest
of
your
own
.
No
man
will
have
settled
peace
in
his
mind
,
nor
be
peaceable
in
his
place
,
that
proudly
envyeth
the
precedency
,
of
others
,
and
secretly
grudgeth
at
them
that
seem
to
cloud
their
parts
and
name
.
One
or
other
will
ever
be
an
eye-sore
to
such
men
.
There
is
too
much
of
the
Devils
image
on
this
sin
,
for
an
humble
servant
of
Christ
to
entertain
.
Moreover
,
be
not
too
sensible
of
injuries
:
and
make
not
a
great
matter
of
every
offensive
word
or
deed
.
At
least
do
not
let
it
interrupt
your
Communion
and
Concord
in
Gods
work
:
For
that
were
to
wrong
Christ
and
his
Church
,
because
another
hath
wronged
you
.
And
if
you
be
of
this
impatient
humor
,
you
will
never
be
quiet
:
For
we
are
all
faulty
,
and
cannot
live
together
without
wronging
one
another
.
Ubique
causae
supersunt
nisi
deprecator
animus
accessit
,
saith
Seneca.
And
these
proud
over-tender
men
are
often
hurt
by
their
own
conceits
:
Like
a
man
that
hath
a
sore
that
he
thinks
doth
smart
more
when
he
conceits
that
some
one
hits
it
.
They
will
think
a
man
jeareth
them
,
or
contemneth
them
,
or
meaneth
them
ill
,
when
it
never
came
into
his
thoughts
!
Till
this
self
be
taken
down
,
we
shall
every
man
have
a
private
interest
and
of
his
own
,
which
will
lead
us
all
into
several
waies
,
and
spoil
the
peace
and
welfare
of
the
Church
:
while
every
man
is
for
himself
and
his
own
Reputation
,
and
all
mind
their
own
things
,
no
wonder
if
they
mind
not
the
things
of
Christ
.
And
as
for
those
opinions
which
hinder
our
union
(
alas
the
great
dividers
of
this
age
)
me
thinks
if
I
cannot
change
their
minds
,
I
might
yet
rationally
expect
of
every
Party
among
us
that
profefs
themselves
Christians
,
that
they
should
value
the
whole
before
a
part
;
and
therefore
not
so
perversly
seek
to
promote
their
party
,
as
may
hinder
the
common
good
of
the
Church
,
or
so
to
propagate
their
supposed
Truths
,
as
to
hinder
the
work
of
the
main
body
of
divine
Truths
.
And
me
thinks
a
little
humility
should
make
men
ashamed
of
that
common
conceit
of
unquiet
spirits
;
viz.
That
the
welfare
of
the
Church
doth
so
lye
upon
their
opinions
,
that
they
must
needs
vent
and
propagate
them
whatever
come
of
it
.
If
they
are
indeed
a
living
part
of
the
body
,
the
hurt
of
the
whole
will
be
so
much
their
own
,
that
they
cannot
desire
it
for
the
sake
of
any
party
,
or
opinion
.
Were
men
but
impartial
to
consider
in
every
such
case
of
difference
,
how
far
their
promoting
their
own
judgement
may
help
or
hurt
the
whole
,
they
might
escape
many
dangerous
waies
that
are
now
trod
.
If
you
can
see
no
where
else
,
look
in
the
face
of
the
Churches
enemies
,
how
they
rejoyce
and
deride
us
.
And
as
Seneca
saith
to
demulce
the
angry
,
Vide
ne
inimici●
iracundia
tua
voluptati
sit
.
When
we
have
all
done
,
I
know
not
what
party
of
us
will
prove
a
gayner
:
so
true
are
the
old
proverbs
,
Dissensio
ducum
hostium
succum
.
And
Gaudent
praedones
,
dum
discordant
regiones
.
And
is
it
not
a
wonder
that
godly
Ministers
that
know
all
this
how
the
common
adversary
derideth
us
all
and
what
a
scandal
our
divisions
are
through
the
world
,
and
how
much
the
Church
doth
lose
by
it
,
should
yet
go
on
,
and
after
all
the
loudest
calls
and
invitations
to
peace
,
go
on
still
,
and
few
,
if
any
sound
a
retreat
?
and
seriously
call
to
their
Brethren
for
a
retreat
:
Can
an
honest
heart
be
insensisile
of
the
sad
distractions
and
sadder
Apostacies
that
our
divisions
have
occasioned
?
Saep●rixam
conclamatum
in
vicino
incendium
solvit
,
saith
Seneca.
What
scolds
so
furious
that
will
not
give
over
,
when
the
house
is
on
fire
over
their
heads
?
Well
;
if
the
Lord
hath
given
that
evil
spirit
whose
name
is
Legion
,
such
power
over
the
hearts
of
any
,
that
yet
they
will
sit
still
,
yea
and
quarrel
at
the
pacificatory
endeavours
of
others
who
hunger
after
the
healing
of
the
Church
,
and
rather
carp
,
and
reproach
,
and
hinder
such
works
then
to
help
them
on
,
I
shall
say
but
this
to
them
:
How
diligently
soever
such
men
may
preach
,
and
how
pious
soever
they
may
seem
to
be
,
if
this
way
tend
to
their
everlasting
peace
,
and
if
they
be
not
preparing
sorrow
for
themselves
,
then
I
am
a
stranger
to
the
way
of
peace
.
SECT.
XI
.
7.
THE
next
branch
of
my
Exhortation
is
,
that
You
would
no
longer
neglect
the
execution
of
so
much
Discipline
in
your
Congregations
,
as
it
of
confessed
necessity
and
right
.
I
desire
not
to
sour
on
any
one
to
an
unseasonable
performance
of
the
greatest
duty
.
But
will
it
never
be
a
fit
season
?
Would
you
forbear
Sermons
and
Sacraments
so
many
years
on
pretence
of
unseasonableness
?
Will
you
have
better
season
for
it
,
when
you
are
dead
?
How
many
are
dead
already
before
they
ever
did
any
thing
in
this
work
that
were
long
preparing
for
it
?
It
is
now
near
three
years
since
many
of
us
here
did
engage
our selves
to
this
duty
:
And
have
we
been
faithful
in
performance
of
that
engagement
?
I
know
some
have
more
discouragements
and
hinderances
then
others
:
But
what
discouragements
can
excuse
us
from
such
a
duty
?
Besides
the
Reasons
that
we
then
considered
of
,
let
these
few
be
further
laid
to
heart
.
1.
How
sad
a
sign
do
we
make
it
to
be
in
our
preaching
to
our
people
,
to
live
in
the
willful
continued
omission
of
any
known
duty
?
And
shall
we
do
so
even
year
after
year
and
all
our
daies
.
If
excuses
will
take
off
the
danger
of
this
sign
,
what
man
will
not
find
them
as
well
as
you
?
Read
Amesius
medul.
cap.
37.
de
Disciplin
.
Eccles.
&
Gelespi's
,
Aarons
rod
,
with
Rutherford
and
many
more
that
are
written
to
prove
the
Need
and
Dueness
of
Discipline
,
saith
Ames
.
ib.
sect
.
5.
Immo
peccat
in
Christum
authorem
ac
institutorem
quisquis
non
facit
quod
in
se
est
,
ad
hanc
Disciplinam
in
Ecclesiis
Dei
constituendam
&
promovendam
.
And
do
you
think
it
safe
to
live
and
dye
in
such
a
known
sin
?
2.
You
gratifie
the
present
designs
of
dividers
,
whose
business
is
to
unchurch
us
and
unchristen
us
:
to
prove
our
Parishes
no
true
Churches
(
and
our selves
no
baptized
Christians
.
)
For
if
you
take
them
for
people
uncapable
of
Discipline
,
they
must
be
uncapable
of
the
Sacrament
of
the
Lords
Supper
and
other
Church-Communion
;
and
then
they
are
no
Church
.
And
so
you
will
plainly
seem
to
preach
meerly
as
they
do
,
to
gather
Churches
where
there
were
none
before
.
And
indeed
if
that
be
your
case
that
your
people
are
not
Christians
,
and
you
have
no
particular
Churches
,
and
so
are
no
Pastors
,
tell
us
so
and
manifest
it
,
and
we
shall
not
blame
you
.
3.
We
do
manifest
plain
laziness
and
sloath
,
if
not
unfaithfulness
in
the
work
of
Christ
.
I
speak
from
experience
;
It
was
laziness
that
kept
me
off
so
long
,
and
pleaded
hard
against
this
duty
.
It
is
indeed
a
troublesom
and
painful
work
,
and
such
as
calls
for
some
self-denyal
,
because
it
will
cast
us
upon
the
displeasure
of
the
wicked
.
But
dare
we
preferr
our
carnal
ease
,
and
quietness
,
and
the
love
or
peace
of
wicked
men
,
before
our
service
to
Christ
our
Master
?
Can
sloathful
servants
look
for
a
good
reward
?
Remember
Brethren
,
that
we
of
this
County
have
thus
Promised
before
God
in
the
second
Article
of
our
Agreement
,
We
agree
and
resolve
by
Gods
help
,
that
so
far
as
God
doth
make
known
our
duty
to
us
,
we
will
faithfully
endeavour
to
discharge
it
,
and
will
not
,
desist
through
any
fears
or
losses
in
our
estates
,
or
the
frowns
and
displeasure
of
men
,
or
any
the
like
carnal
inducements
whatsoever
.
I
pray
you
study
this
promise
,
and
compare
your
performance
with
it
.
And
do
not
think
that
you
were
ensnared
by
thus
engaging
;
for
Gods
Law
hath
laid
an
obligation
on
you
to
all
the
same
duty
,
before
your
engagement
did
it
.
Here
is
nothing
but
what
others
are
bound
to
,
as
well
as
you
.
4.
The
Ministery
that
are
for
the
Presbyterian
Government
have
already
by
their
common
neglect
of
the
execution
,
made
those
of
the
separating
way
believe
,
that
they
do
it
in
a
meer
carnal
compliance
with
the
unruly
part
of
the
people
,
that
while
we
exasperate
them
not
with
our
Discipline
,
we
might
have
them
on
our
side
.
And
we
should
do
nothing
needless
,
that
hath
so
great
an
appearance
of
evil
and
is
so
scandalous
to
others
.
It
was
the
sin
and
ruine
of
many
of
the
Clergy
of
the
last
times
,
to
please
and
comply
with
them
that
they
should
have
reproved
and
corrected
;
by
unfaithfulness
in
preaching
,
and
neglect
of
Discipline
.
5.
The
neglect
of
Discipline
hath
a
strong
tendency
to
the
deluding
of
souls
;
by
making
them
think
they
are
Christians
that
are
not
:
while
they
are
permitted
to
live
in
the
reputation
of
such
,
and
be
not
separated
from
the
rest
by
Gods
Ordinance
:
and
it
may
make
the
scandalous
to
think
their
sin
a
tolerable
thing
which
is
so
tolerated
by
the
Pastors
of
the
Church
.
6.
We
do
corrupt
Christianity
if
self
in
the
eyes
of
the
world
;
and
do
our
part
to
make
them
believe
,
that
to
be
a
Christian
is
but
to
be
of
such
an
Opinion
,
and
to
have
that
faith
which
James
saith
the
Devils
had
,
and
to
be
solifidians
;
and
that
Christ
is
no
more
for
Holiness
,
then
Satan
,
or
that
the
Christian
Religion
exacteth
Holiness
no
more
,
then
the
false
Religions
of
the
world
:
For
if
the
Holy
and
unholy
are
all
permitted
to
be
sherp
of
the
same
fold
,
without
the
use
of
Christs
means
to
difference
them
,
we
do
our
part
to
defame
Christ
by
it
,
as
if
he
were
guilty
of
it
,
and
as
if
this
were
the
strain
of
his
prescripts
7.
We
do
keep
up
separation
,
by
permitting
the
worst
to
be
uncensured
in
our
Churches
,
so
that
many
honest
Christians
think
they
are
necessitated
to
withdraw
.
I
must
profess
that
I
have
spoke
with
some
members
of
the
separated
(
or
gathered
)
Churches
,
that
were
moderate
men
,
and
have
argued
with
them
against
their
way
;
and
they
have
assured
me
,
That
they
were
of
the
Presbyterian
judgement
,
or
bad
nothing
to
say
against
it
,
but
they
joyned
themselves
with
other
Churches
upon
meer
necessity
,
thinking
that
Discipline
being
an
Ordinance
of
Christ
,
must
be
used
by
all
that
can
,
and
therefore
they
durst
no
longer
live
without
it
when
they
may
have
it
;
and
they
could
find
no
Presbyterian
Churches
that
executed
Discipline
,
as
they
wrote
for
it
;
and
they
told
me
,
that
they
did
thus
separate
only
protempore
,
till
the
Presbyterians
will
use
Discipline
,
and
then
they
would
willingly
return
to
them
again
.
I
confess
I
was
sorry
that
such
persons
had
any
such
occasion
to
withdraw
,
and
the
least
ground
for
such
a
reason
of
their
doings
.
It
is
not
keeping
them
from
the
Sacrament
that
will
excuse
us
from
the
further
exercise
of
Discipline
,
while
they
are
Members
of
our
Churches
.
8.
We
do
too
much
to
bring
the
wrath
of
God
upon
our selves
and
our
Congregations
,
and
so
to
blast
the
fruit
of
our
labours
.
If
the
Angel
of
the
Church
of
Thyatira
was
reproved
for
suffering
Seducers
in
the
Church
,
we
may
be
reproved
on
the
same
ground
for
suffering
open
,
scandalous
,
impenitent
ones
.
Rev.
2
20.
9.
We
seem
to
justifie
the
Prelates
who
took
the
same
course
in
neglecting
Discipline
,
(
though
in
other
things
we
differ
.
)
10.
We
have
abundance
of
aggravations
and
witnesses
to
rise
up
against
us
,
which
though
I
will
purposely
now
over-pass
,
lest
I
seem
to
press
too
hard
in
this
point
,
I
shall
desire
you
to
apply
them
hither
,
when
you
meet
with
them
anon
under
the
next
branch
of
the
Exhortation
.
I
know
that
Discipline
is
not
essential
to
a
Church
;
but
what
of
that
?
Is
it
not
therefore
a
duty
;
and
necessary
to
its
well-being
;
Yea
more
,
The
power
of
Discipline
is
essential
to
a
particular
Political
Church
:
And
what
is
the
Power
for
,
but
for
the
work
and
use
?
As
there
is
no
Common-wealth
that
hath
not
partem
imperantem
,
as
well
as
partem
subditam
,
so
no
such
Church
that
hath
not
partem
regentem
,
in
one
Pastor
or
more
.
SECT.
XII
.
8.
THE
last
particular
branch
of
my
Exhortation
is
,
that
You
will
now
faithfully
discharge
the
great
duty
which
you
have
undertaken
,
and
which
is
the
occasion
of
our
meeting
here
to
day
,
in
personal
Catechizing
and
Instructing
every
one
in
your
Parishes
that
will
submit
thereto
.
What
our
undertaking
is
you
know
,
you
have
considered
it
,
and
it
is
now
published
to
the
world
.
But
what
the
performance
will
be
I
know
not
:
but
I
have
many
reasons
to
hope
well
of
the
most
,
though
some
will
alwaies
be
readyer
to
say
,
then
to
do
.
And
because
this
is
the
chief
business
of
the
day
,
I
must
take
leave
to
insist
somewhat
the
longer
on
it
.
And
1.
I
shall
give
you
some
further
Motives
to
perswade
you
to
faithfulness
in
the
undertaken
work
;
Presupposing
the
former
general
Motives
,
which
should
move
us
to
this
as
well
as
to
any
other
part
of
our
duty
.
2.
I
shall
give
to
the
younger
of
my
Brethren
,
a
few
words
of
Advice
for
the
manner
of
the
performance
.
CHAP.
VI.
SECT.
I.
1.
THE
first
reasons
by
which
I
shall
perswade
you
to
this
duty
are
taken
from
the
benefits
of
it
.
The
second
sort
are
taken
from
the
difficulty
.
And
the
third
from
the
Necessity
,
and
the
many
obligations
that
are
upon
us
for
the
performance
of
it
.
And
to
these
three
heads
I
shall
reduce
them
all
.
1.
And
for
the
first
of
these
;
when
I
look
before
me
,
and
consider
what
through
the
blessing
of
God
,
this
work
well
managed
is
like
to
produce
,
it
makes
my
heart
to
leap
for
joy
.
Truly
Brethren
,
you
have
begun
a
most
blessed
work
:
and
such
as
your
own
consciences
may
rejoyce
in
,
and
your
Parishes
rejoyce
in
,
and
the
Nation
rejoyce
in
,
and
the
childe
that
is
yet
unborn
;
yea
thousands
and
millions
for
ought
we
know
may
have
cause
to
bless
God
for
,
when
we
have
finished
our
course
.
And
though
it
be
our
business
here
to
humble
our selves
for
the
neglect
of
it
so
long
,
as
we
have
very
great
cause
to
do
,
yet
the
hopes
of
a
blessed
success
are
so
great
in
me
,
that
they
are
ready
to
turn
it
into
a
day
of
Rejoycing
I
bless
the
Lord
that
I
have
lived
to
see
such
a
day
as
this
,
and
to
be
present
at
so
solemn
an
engagement
of
so
many
servants
of
Christ
to
such
a
work
.
I
bless
the
Lord
,
that
hath
honoured
you
of
this
County
to
be
the
beginners
and
awakeners
of
the
Nation
hereunto
.
Is
it
not
a
controverted
business
,
where
the
exasperated
minds
of
divided
men
might
pick
quarrels
with
us
,
or
malice
it self
be
able
to
invent
a
rational
reproach
:
Nor
is
it
a
new
invention
,
where
envy
might
charge
,
you
as
innovators
,
or
proud
boasters
of
any
new
discoveries
of
your
own
;
or
scorn
to
follow
in
it
,
because
you
have
led
the
way
.
No
;
it
is
a
well
known
duty
:
It
is
but
the
more
diligent
and
effectuall
management
of
the
Ministerial
work
,
and
the
teaching
of
our
Principles
,
and
the
feeding
of
babes
with
milk
.
You
lead
indeed
,
but
not
in
invention
of
novelty
,
but
the
restauration
of
the
antient
Ministerial
work
,
and
the
self-denying
attempt
of
a
duty
that
few
,
or
none
can
contradict
.
Unless
men
do
envy
you
,
your
labours
and
sufferings
,
or
unless
they
envy
the
saving
of
mens
souls
,
I
know
not
what
they
can
envy
you
for
,
in
this
.
The
age
is
so
quarrel●om
,
that
where
there
is
any
matter
to
fasten
on
,
we
can
scarce
explain
a
truth
or
perform
a
duty
,
but
one
or
other
,
if
not
many
,
will
have
a
stone
to
cast
at
us
,
and
will
speak
evil
of
the
things
which
they
do
not
understand
,
or
which
their
hearts
and
interests
are
against
.
But
here
I
think
we
have
silenced
malice
it self
:
and
I
hope
we
may
do
this
part
of
Gods
work
quietly
,
(
as
to
them
)
;
If
they
cannot
endure
to
be
told
what
they
know
not
,
or
contradicted
in
what
they
think
,
or
disgraced
by
discoveries
of
what
they
have
said
amiss
,
I
hope
they
will
give
us
leave
to
do
that
which
no
man
can
contradict
,
and
to
practice
that
which
all
are
agreed
in
;
I
hope
we
may
have
their
good
leave
,
or
silent
patience
at
least
,
to
deny
the
ease
and
pleasure
of
our
flesh
,
and
to
set
our selves
in
good
earnest
to
help
men
to
heaven
,
and
to
propagate
the
knowledge
of
Christ
with
our
people
.
And
I
take
it
for
a
sign
of
a
great
and
necessary
work
,
which
hath
such
universal
approbation
;
the
commonly
acknowledged
truths
and
duties
being
,
for
the
most
part
,
of
greatest
necessity
and
moment
.
A
more
noble
work
it
is
to
practise
faithfully
the
truths
and
duties
that
all
men
will
confess
,
then
to
make
new
ones
,
or
discover
somewhat
more
then
others
have
discovered
.
I
know
not
why
we
should
be
ambitious
of
finding
out
new
waies
to
heaven
:
To
make
plain
,
and
to
walk
in
the
old
way
,
is
our
work
,
and
our
greatest
honour
.
And
because
the
work
in
hand
is
so
pregnant
of
great
advantages
to
the
Church
,
I
will
come
down
to
the
particular
benefits
which
we
may
hope
for
,
that
when
you
see
the
excellency
of
it
,
you
may
be
the
more
set
upon
it
,
and
the
lother
by
any
negligence
or
failing
to
destroy
or
frustrate
it
.
For
certainly
he
that
hath
the
true
intentions
of
a
Minister
,
will
rejoyce
in
the
appearances
of
any
further
Hopes
of
the
attaining
of
his
ends
,
and
nothing
can
be
more
welcome
to
him
,
then
that
which
will
further
the
very
business
of
his
life
;
And
that
our
present
work
is
such
,
I
shall
shew
you
more
particularly
.
I.
AND
first
;
It
will
be
the
most
hopeful
advantage
for
the
conversion
of
many
souls
,
that
we
can
expect
.
For
it
hath
a
concurrence
of
those
great
things
which
must
further
such
a
work
.
1.
For
the
matter
of
it
,
it
is
about
the
most
needful
things
:
the
Principles
or
Essentials
of
the
Christian
faith
.
2.
For
the
manner
of
exercise
,
It
will
be
by
private
conference
,
where
we
may
have
opportunity
to
set
all
home
to
the
heart
.
3.
The
common
concord
of
Ministers
will
do
much
to
bow
their
hearts
to
a
consent
.
Were
it
but
a
meeting
to
resolv
som
controverted
questions
it
would
not
have
so
direct
a
tendency
to
conversion
Were
it
but
occasional
,
we
could
not
handsomly
fall
on
them
so
closely
:
but
when
we
make
it
the
appointed
business
,
it
will
be
expected
,
and
not
so
strangely
taken
.
And
if
most
Ministers
had
singly
set
upon
this
work
,
perhaps
but
few
of
the
people
would
have
submitted
,
and
then
you
might
have
lost
your
chiefest
opportunities
,
and
those
that
had
most
needed
your
help
,
would
have
had
least
of
it
.
Whereas
now
we
may
hope
that
when
it
is
a
general
thing
,
few
will
refuse
it
;
and
when
they
see
that
other
neighbours
do
it
,
they
will
be
ashamed
to
be
so
singular
or
openly
ungodly
as
to
deny
.
The
work
of
conversion
consisteth
of
two
parts
.
1.
The
well
informing
of
the
judgement
in
the
necessary
points
.
2.
The
change
of
the
will
,
by
the
efficacy
of
this
truth
.
Now
in
this
work
;
we
have
the
most
excellent
advantage
for
both
.
For
the
informing
of
their
understandings
,
it
must
needs
be
an
excellent
help
to
have
the
summe
of
all
Christianity
still
in
memory
.
And
though
bare
words
not
understood
,
will
make
no
change
,
yet
when
the
words
are
plain
English
,
he
that
hath
the
words
is
far
liker
to
know
the
meaning
and
matter
,
then
another
;
For
what
have
we
to
make
known
things
by
,
that
themselves
are
invisible
,
but
words
and
other
subservient
signs
?
Those
therefore
that
will
deride
all
Catechisms
and
Professions
,
as
unprofitable
forms
,
may
better
deride
themselves
for
talking
and
using
the
form
of
their
own
words
to
make
known
their
minds
to
others
:
And
they
may
deride
all
Gods
word
on
the
same
account
,
which
is
a
standing
Form
for
the
guiding
of
preachers
,
and
teaching
all
others
the
doctrine
of
eternal
life
.
Why
may
not
written
words
that
are
still
before
their
eyes
and
in
their
memories
;
instruct
them
,
as
well
as
the
transient
words
of
a
Preacher
?
These
Forms
therefore
of
wholsom
words
are
so
far
from
being
unprofitable
(
as
some
phantastical
persons
do
imagine
)
that
they
are
of
admirable
use
to
all
.
And
then
,
we
shal
have
the
opportunity
by
personal
conference
to
try
them
how
far
they
understand
it
,
and
how
far
not
?
and
so
to
explain
it
to
them
as
we
go
:
and
to
chose
out
and
insist
on
those
particulars
which
the
persons
that
we
spèak
to
have
most
need
to
hear
.
So
that
these
two
conjunct
:
A
form
of
words
,
with
a
plain
Explication
,
may
do
more
,
then
either
of
them
could
do
alone
.
Moreover
,
we
have
the
best
opportunity
to
imprint
the
same
Truths
upon
their
hearts
;
When
we
can
speak
to
each
ones
particular
necessity
,
and
say
to
the
sinner
,
Thou
art
the
man
;
and
plainly
mention
his
particular
case
,
and
set
home
the
truth
with
familiar
importunity
;
if
any
thing
in
the
world
is
likely
to
do
them
good
,
it
is
this
.
They
will
understand
a
familiar
speech
,
that
hear
a
Sermon
,
as
if
it
were
non-sence
:
And
they
have
far
greater
help
for
the
Application
of
it
to
themselves
.
And
withal
you
shall
hear
their
Objections
,
and
know
where
it
is
,
that
Satan
hath
most
advantage
on
them
,
and
what
it
is
that
stands
up
against
the
truth
,
and
so
may
be
able
to
shew
them
their
errors
,
and
confute
their
objections
,
and
more
effectually
to
convince
them
:
we
can
better
drive
them
to
a
stand
,
and
urge
them
to
discover
their
resolutions
for
the
future
,
and
to
promise
the
use
of
means
and
reformation
,
then
otherwise
we
could
do
.
What
need
we
more
for
this
,
then
our
experience
?
I
seldom
deal
with
men
purposely
on
this
great
business
,
in
private
serious
conference
,
but
they
go
away
with
some
seeming
convictions
,
and
promises
of
new
obedience
,
if
not
some
deeper
remorse
,
and
sense
of
their
condition
.
And
I
hope
your
own
experiences
are
the
samè
.
O
Brethren
,
what
a
blow
may
we
give
the
Kingdom
of
darkness
by
the
faithful
and
skilful
managing
of
this
work
!
If
then
the
saving
of
souls
,
of
your
neighbours
souls
,
of
many
souls
,
from
everlasting
misery
,
be
worth
your
labour
,
Up
and
be
doing
!
If
the
increase
of
the
true
Church
of
Christ
be
desirable
,
this
work
is
Excellent
,
which
is
so
likely
to
promote
it
.
If
you
would
be
the
Fathers
of
many
that
shall
be
new
born
to
God
,
and
would
see
the
travail
of
your
souls
with
comfort
,
and
would
be
able
to
say
at
last
,
Here
am
I
,
and
the
children
that
thou
hast
given
me
;
Up
then
and
ply
this
blessed
work
.
If
it
will
do
you
good
to
see
your
holy
converts
among
the
Saints
in
glory
,
and
praising
the
Lamb
before
his
Throne
;
if
you
will
be
glad
to
present
them
blameless
and
spotless
to
Christ
;
be
glad
then
of
this
singular
opportunity
that
is
offered
you
.
If
you
are
Ministers
of
Christ
indeed
,
you
will
long
for
the
perfecting
of
his
body
,
and
the
gathering
in
of
his
Elect
,
and
your
hearts
will
be
set
upon
it
,
and
you
will
travail
as
in
birth
of
them
till
Christ
be
formed
in
them
.
And
then
you
will
take
such
opportunities
as
your
harvest-time
,
and
as
the
un-shine
daies
in
a
rainy
harvest
,
in
which
it
is
unreasonable
&
unexcusable
to
be
idle
.
If
you
have
any
spark
of
Christian
compassion
in
you
,
it
wil
sure
seem
worth
your
utmost
labour
to
save
so
many
souls
from
death
,
and
to
recover
so
great
a
multitude
of
sins
.
If
you
are
indeed
co-workers
with
Christ
,
set
then
to
his
work
,
and
neglect
not
the
souls
,
for
whom
he
dyed
.
O
remember
when
you
are
talking
with
the
unconverted
,
that
now
there
is
an
opportunity
in
your
hands
to
save
a
soul
,
and
to
rejoyce
the
Angels
of
heaven
,
and
to
rejoyce
Christ
himself
,
and
that
your
work
is
to
cast
Satan
out
of
a
sinner
,
and
to
increase
the
family
of
God
.
And
what
is
your
own
Hope
,
or
Joy
,
or
Crown
of
rejoycing
?
Is
it
not
your
saved
people
in
the
presence
of
Christ
Jesus
at
his
coming
?
Yea
doubtless
,
they
are
your
glory
and
your
joy
,
1
Thes.
2.
19
,
20.
2.
THE
second
happy
Benefit
of
our
work
if
well
managed
,
will
be
,
The
most
orderly
building
up
of
those
that
are
converted
,
and
the
stablishing
them
in
the
faith
.
It
hazardeth
the
whole
work
,
or
at
least
much
hindereth
it
,
when
we
do
it
not
in
the
order
that
it
must
be
done
.
How
can
you
build
if
you
first
lay
not
a
good
foundation
?
or
how
can
you
set
on
the
top-stone
while
the
middle
parts
are
neglected
?
Gratia
non
facit
saltum
,
any
more
than
nature
.
The
second
order
of
Christian
Truths
have
such
dependance
upon
the
first
,
that
they
can
never
be
well
learned
,
till
the
first
are
learned
.
This
makes
so
many
deluded
novices
,
that
are
puft
up
with
the
vain
conceits
of
knowledge
while
they
are
grosly
ignorant
,
and
itch
to
be
preaching
before
they
well
know
what
it
is
to
be
Christians
;
because
they
took
not
the
work
before
them
,
but
learnt
some
lesser
matters
which
they
heard
most
talk
of
,
before
they
learnt
the
vital
Principles
.
And
this
makes
many
labour
so
much
in
vain
,
and
are
still
learning
,
but
never
come
to
the
knowledge
of
the
Truth
,
because
they
would
learn
to
read
before
they
learn
to
spell
,
or
to
know
their
letters
;
And
this
makes
so
many
fall
away
,
and
shaken
with
every
wind
of
temptation
,
because
they
were
not
well
settled
in
the
fundamentals
.
It
is
these
Fundamentals
that
must
lead
men
to
further
truths
:
It
is
these
they
must
bottom
and
build
all
upon
.
It
is
these
that
they
must
live
upon
,
and
that
must
actuate
all
their
graces
,
and
animate
all
their
duties
;
It
is
these
that
must
fortifie
them
against
particular
temptations
;
and
he
that
knows
these
well
,
doth
know
so
much
as
will
make
him
happy
;
and
he
that
knows
not
these
,
knows
nothing
;
and
he
that
knows
these
best
,
is
the
best
and
most
understanding
Christian
.
The
most
godly
people
therefore
in
your
Congregations
will
find
it
worth
their
labour
to
learn
the
very
words
of
a
Catechism
.
And
if
you
would
safely
edifie
them
and
firmly
stablish
them
,
be
diligent
in
this
work
.
3.
A
Third
Benefit
that
may
be
expected
by
the
well-managing
of
this
work
,
is
this
,
It
will
make
our
publike
preaching
to
be
better
understood
and
regarded
.
When
you
have
acquainted
them
with
the
Principles
,
they
will
the
better
understand
all
that
you
say
.
They
will
perceive
what
you
drive
at
,
when
they
are
once
acquainted
with
the
main
.
This
prepareth
their
minds
,
and
openeth
you
a
way
to
their
hearts
:
when
without
this
you
may
lose
the
most
of
your
labour
:
and
the
more
pains
you
take
,
in
accurate
preparations
,
the
less
good
you
do
.
As
you
would
not
therefore
lose
your
publike
labour
,
see
that
you
be
faithful
in
this
private
work
.
4.
AND
this
is
not
a
contemptible
Benefit
,
that
by
this
course
you
will
come
to
be
familiar
with
your
people
,
when
you
have
had
the
opportunity
of
familiar
conference
.
And
the
want
of
this
with
us
,
that
have
very
numerous
Parishes
,
is
a
great
impediment
to
the
success
of
our
labours
.
By
distance
and
unacquaintedness
,
slanderers
and
deceivers
have
opportunity
to
possess
them
with
false
conceits
of
you
,
which
prejudice
their
minds
against
your
doctrine
:
and
by
this
distance
and
strangeness
abundance
of
mistakes
between
Ministers
and
people
are
fomented
.
Besides
that
,
familiarity
it self
doth
tend
to
beget
those
affections
,
which
may
open
their
ears
to
further
teaching
.
And
when
we
are
familiar
with
them
,
they
will
be
more
encouraged
to
open
their
doubts
and
seek
resolution
,
and
deal
freely
with
us
.
But
when
a
minister
knoweth
not
his
people
,
or
is
as
strange
to
them
as
if
he
did
not
know
them
,
it
must
be
a
great
hindrance
to
his
doing
them
any
good
.
5.
BEsides
,
by
the
means
of
these
private
Instructions
,
we
shall
come
to
be
the
better
acquainted
with
each
persons
spiritual
state
,
and
so
the
better
know
how
to
watch
over
them
,
and
carry
our selves
towards
them
ever
after
.
We
may
know
the
better
how
to
preach
to
them
when
we
know
their
temper
,
and
their
chief
objections
,
and
so
what
they
have
most
need
to
hear
.
We
shall
the
better
know
wherein
to
be
jealous
of
them
with
a
pious
jealousie
,
and
what
temptations
to
help
them
most
against
.
We
shal
the
better
know
how
to
lament
for
them
and
to
rejoyce
with
them
,
and
to
pray
for
them
to
God
.
For
as
he
that
will
pray
rightly
for
himself
,
will
know
his
own
sores
and
wants
,
and
the
diseases
of
his
own
heart
;
so
he
that
will
pray
rightly
for
others
,
should
know
theirs
as
far
as
he
may
,
and
as
is
meet
.
If
a
man
have
the
charge
but
of
sheep
or
cattle
,
he
cannot
so
well
discharge
his
trust
if
he
know
them
not
,
and
their
state
and
qualities
.
So
is
it
with
the
Master
that
will
well
teach
his
Schollars
,
and
Parents
that
will
rightly
educate
their
children
:
And
so
with
us
.
6.
AND
then
this
tryal
of
,
and
acquaintance
with
our
peoples
state
,
will
better
satisfie
us
in
the
administration
of
the
Sacraments
.
We
may
the
better
understand
how
far
they
are
fit
or
unfit
.
Though
this
give
them
not
the
state
or
relation
of
a
Member
of
that
Church
whereof
we
are
Over-seers
;
yet
because
the
Members
of
the
Church
Universal
,
though
they
are
of
no
particular
Church
,
may
in
some
cases
have
a
right
to
the
Ordinances
of
Christ
in
those
particular
Churches
where
they
come
,
and
in
some
cases
they
have
no
right
,
we
may
by
this
means
be
the
better
informed
how
to
deal
with
them
,
though
they
be
no
members
of
that
particular
Church
.
And
whereas
many
will
question
a
Minister
that
examineth
his
people
in
order
to
the
Lords
Supper
,
by
what
authority
he
doth
it
,
the
same
work
will
be
done
this
way
,
in
a
course
beyond
exception
.
Though
I
doubt
not
but
a
Minister
may
require
his
Flock
to
come
to
him
at
any
convenient
season
,
to
give
an
account
of
their
faith
and
proficiency
,
and
to
receive
instruction
,
and
therefore
he
may
do
it
in
preparation
to
the
Sacrament
;
yet
because
Ministers
have
laid
the
stress
of
that
examination
upon
the
meer
necessity
of
fitness
for
that
Ordinance
,
and
not
upon
their
common
duty
to
see
the
state
and
proficiency
of
each
member
of
their
Flock
at
all
fit
seasons
,
and
upon
the
peoples
duty
to
submit
to
the
guidance
and
instruction
of
the
Pastors
at
all
times
,
they
have
therefore
occasioned
people
ignorantly
to
quarrel
against
their
examinations
,
and
call
for
the
proof
.
Whereas
it
is
an
easie
thing
to
prove
that
any
Schollar
in
Christs
School
is
bound
at
any
time
to
be
accountable
to
his
Teachers
,
and
to
obey
them
in
all
lawful
things
in
order
to
their
own
edification
and
salvation
;
though
it
may
be
more
difficult
to
prove
a
necessity
that
a
Minister
must
so
examine
them
in
order
to
the
Lords
Supper
,
any
more
then
in
order
to
a
day
of
Thanksgiving
or
a
Lords
day
,
or
the
Baptizing
of
their
children
.
Now
by
this
course
,
we
shall
discern
their
fitness
in
an
unquestionable
way
.
7.
ANother
Benefit
will
be
this
,
We
shall
by
this
means
be
the
better
enabled
to
help
our
people
against
their
particular
temptations
,
and
we
shall
much
better
prevent
their
entertainment
of
any
particular
errors
or
heresies
;
or
their
falling
into
Schism
to
the
hazard
of
themselves
and
the
Church
.
For
men
will
freelyer
open
their
thoughts
and
scruples
to
us
,
and
if
they
are
infected
already
or
inclined
to
any
errour
or
schism
,
they
will
be
ready
to
discover
it
,
and
so
may
receive
satisfaction
before
they
are
past
cure
.
And
familiarity
with
their
Teachers
,
will
the
more
encourage
them
to
open
their
doubts
to
them
at
any
other
time
.
The
common
cause
of
our
peoples
infections
and
heresies
is
the
familiarity
of
Seducers
with
them
,
and
the
strangeness
of
their
own
Pastors
.
When
they
hear
us
only
in
publike
,
and
hear
Seducers
frequently
in
private
unsaying
all
that
we
say
,
and
we
never
know
it
,
or
help
them
against
it
,
this
fettleth
them
in
heresies
before
we
are
aware
of
it
.
Alas
our
people
are
most
of
them
so
weak
,
that
whoever
hath
1.
Most
interest
in
their
estimations
and
affections
:
and
2.
Most
opportunity
in
private
frequent
conferences
to
instill
his
opinions
into
them
,
of
that
mans
religion
will
they
ordinarily
be
.
It
is
pity
then
that
we
should
let
deceivers
take
such
opportunities
to
undo
them
,
and
we
should
not
be
as
industrious
,
and
use
our
advantages
to
their
good
.
We
have
much
advantage
against
Seducers
in
many
respects
,
if
our
negligence
and
their
diligence
did
not
frustrate
them
.
8.
ANother
,
and
one
of
the
greatest
Benefits
of
our
work
will
be
this
,
It
will
better
inform
men
of
the
true
nature
of
the
Ministerial
office
,
or
awaken
them
to
better
consideration
of
it
,
then
is
now
usual
.
It
is
now
too
common
for
men
to
think
that
the
work
of
the
Ministery
is
nothing
but
to
preach
well
,
and
to
Baptize
and
administer
the
Lords
Supper
,
and
visit
the
sick
:
and
by
this
means
the
people
will
submit
to
no
more
,
and
too
many
Ministers
are
negligently
or
wilfully
such
strangers
to
their
own
calling
,
that
they
will
do
no
more
.
It
hath
oft
grieved
my
heart
to
observe
some
eminent
able
Preachers
,
how
little
they
do
for
the
saving
of
souls
,
save
only
in
the
Pulpit
;
and
to
how
little
purpose
much
of
their
labour
is
,
by
this
neglect
.
They
have
hundreds
of
people
that
they
never
spoke
a
word
to
personally
for
their
salvation
,
and
if
we
may
judge
by
their
practice
,
they
take
it
not
for
their
duty
:
and
the
principal
thing
that
hardeneth
men
in
this
oversight
,
is
the
common
neglect
of
the
private
part
of
the
work
by
others
.
There
are
so
few
that
do
much
in
it
;
and
the
omission
is
grown
so
common
among
pious
able
men
,
that
they
have
abated
the
disgrace
of
it
by
their
parts
,
and
a
man
may
now
be
guilty
of
it
,
without
any
common
observance
or
dishonour
.
Never
doth
sin
so
reign
in
a
Church
or
State
,
as
when
it
hath
gained
reputation
,
or
at
least
is
no
disgrace
to
the
sinner
,
nor
a
matter
of
any
offence
to
beholders
.
But
I
make
no
doubt
through
the
mercy
of
God
,
but
the
restored
practice
of
personal
oversight
will
convince
many
Ministers
,
that
this
is
as
truly
their
work
as
that
which
they
now
do
:
and
may
awaken
them
to
see
that
the
Ministery
is
another
kind
of
business
,
then
too
many
excellent
Preachers
do
take
it
to
be
.
Brethren
,
do
but
set
your selves
closely
to
this
work
,
and
follow
on
diligently
,
and
though
you
do
it
silently
,
without
any
words
to
them
that
are
negligent
,
I
am
in
hope
that
most
of
you
here
may
live
to
see
the
day
,
that
the
neglect
of
private
personal
Oversight
of
all
the
Flock
shall
be
taken
for
a
scandalous
and
adious
omission
,
and
shall
be
as
disgraceful
to
them
that
are
guilty
of
it
,
as
preaching
but
once
a
day
was
heretofore
.
A
School
master
must
not
only
read
a
common
Lecture
,
but
take
a
personal
account
of
his
Scholars
,
or
else
he
is
like
to
do
little
good
.
If
Physicians
should
only
read
a
publike
Lecture
of
Physick
,
their
patients
would
not
be
much
the
better
for
them
:
Nor
would
a
Lawyer
secure
your
estate
by
reading
a
Lecture
of
Law
.
The
charge
of
a
Pastor
requireth
personal
dealing
as
well
as
any
of
these
.
Let
us
shew
the
world
this
by
our
practise
;
for
most
men
are
grown
regardless
of
bare
words
.
The
truth
is
,
we
have
been
occasioned
exceedingly
to
wrong
the
Church
in
this
,
by
the
contrary
extream
of
the
Papists
,
who
bring
all
their
people
to
Auricular
confession
:
For
in
the
overthrowing
of
this
error
of
theirs
,
we
have
run
into
the
contrary
extream
,
and
led
our
people
much
further
into
it
then
we
are
gone
our selves
.
It
troubled
me
to
read
in
an
Orthodox
Historian
,
that
licentiousness
,
and
a
desire
to
be
from
under
the
strict
enquiries
of
the
Priests
in
Confession
,
did
much
further
the
entertainment
of
the
Reformed
Religion
in
Germany
.
And
yet
its
like
enough
to
be
true
,
that
they
that
were
against
Reformation
in
other
respects
,
yet
partly
for
the
change
,
and
partly
on
that
licentious
account
,
might
joyn
with
better
men
in
crying
down
the
Romish
Clergy
.
But
by
this
means
,
lest
we
should
seem
to
favour
the
said
Auricular
Confession
,
we
have
too
commonly
neglected
all
personal
instruction
;
except
when
we
occasionally
fall
into
mens
company
,
few
make
it
a
stated
part
of
their
work
:
I
am
past
doubt
that
the
Popish
Auricular
Confession
,
is
a
sinful
novelty
,
which
the
antient
Church
was
unacquainted
with
.
But
perhaps
some
will
think
strange
that
I
should
say
,
that
our
common
neglect
of
personal
Instruction
is
much
worse
,
if
we
consider
their
Confessions
in
themselves
,
and
not
as
they
respect
their
connexed
Doctrines
of
satisfaction
and
purgatory
.
Many
of
the
Southern
and
Eastern
Churches
do
use
a
Confession
of
sin
to
the
Priest
.
And
how
far
Mr.
Tho.
Hocker
in
his
Souls
Preparat
and
other
Divines
do
ordinarily
require
it
,
as
necessary
or
useful
,
is
well
known
.
If
any
among
us
should
be
guilty
of
this
gross
mistake
as
to
think
when
he
hath
preached
,
he
hath
done
all
his
work
,
let
us
shew
him
to
his
face
by
our
practice
of
the
rest
,
that
there
is
much
more
to
be
done
,
and
that
taking
heed
to
all
the
Flock
is
another
business
then
careless
lazy
Ministers
do
consider
of
.
If
a
man
have
the
least
apprehension
that
duty
,
and
the
chiefest
duty
,
is
no
duty
;
he
is
like
to
neglect
it
,
and
be
impenitent
in
the
neglect
.
9.
ANother
singular
Benefit
which
we
may
hope
for
from
the
faithful
performance
of
this
work
,
is
,
that
It
will
help
our
people
better
to
understand
the
nature
of
their
duty
towards
their
Overseers
,
and
consequently
to
discharge
it
better
.
Which
were
no
matter
if
it
were
only
for
our
sakes
;
but
their
own
salvation
is
very
much
concerned
in
it
.
I
am
confident
by
sad
experience
,
that
it
is
none
of
the
least
impediments
to
their
happiness
,
and
to
a
true
Reformation
of
the
Church
:
that
the
people
understand
not
what
the
work
and
power
of
a
Minister
is
,
and
what
their
own
duty
towards
them
is
.
They
commonly
think
that
a
Minister
hath
no
more
to
do
with
them
but
to
preach
to
them
,
and
visit
them
in
sickness
,
and
administer
Sacraments
,
and
that
if
they
hear
him
,
and
receive
the
Sacrament
from
him
,
they
owe
no
further
obedience
,
nor
can
he
require
any
more
at
their
hands
.
Little
do
they
know
that
the
Minister
is
in
the
Church
as
the
Schoolmaster
in
his
School
,
to
teach
and
take
an
account
of
every
one
in
particular
,
and
that
all
Christians
ordinarily
must
be
Disciples
or
Scholars
in
some
such
School
They
think
not
that
a
Minister
is
in
the
Church
as
a
Physician
in
a
Town
,
for
all
people
to
resort
to
,
for
personal
advice
for
the
curing
of
all
those
diseases
that
are
fit
to
be
brought
to
a
Physician
:
and
that
the
Priests
lips
must
preserve
knowledge
,
and
the
people
must
ask
the
Law
at
their
mouths
,
because
he
is
the
messenger
of
the
Lord
of
hosts
.
And
that
every
soul
in
the
Congregation
is
bound
for
their
own
safety
,
to
have
personal
recourse
to
him
,
for
the
resolving
of
their
doubts
,
and
for
help
against
their
sins
,
and
for
direction
in
duty
,
and
for
increase
of
knowledge
and
all
saving
grace
!
and
that
Ministers
are
purposely
settled
in
Congregations
to
this
end
,
to
be
still
ready
to
advise
and
help
the
Flock
.
If
our
people
did
but
know
their
duty
,
they
would
readily
come
to
us
when
they
are
desired
to
be
instructed
,
and
to
give
an
account
of
their
knowledge
,
faith
and
lives
;
and
they
would
come
themselves
without
sending
for
,
and
knock
oftner
at
our
doors
,
and
call
for
advice
and
help
for
their
souls
;
and
ask
,
What
shall
we
do
to
be
saved
?
Whereas
now
the
matter
is
come
to
that
sad
pass
,
that
they
think
a
Minister
hath
nothing
to
do
with
them
,
and
if
he
admonish
them
,
they
will
bid
him
look
to
himself
,
he
shall
not
answer
for
them
:
and
if
he
call
them
to
be
Catechized
or
instructed
,
or
to
be
prepared
for
the
Lords
Supper
,
or
other
holy
Ordinance
,
or
would
take
an
account
of
their
faith
and
profiting
,
they
will
ask
him
,
By
what
authority
he
doth
these
things
?
and
think
that
he
is
a
busie
pragmatical
fellow
,
that
loves
to
be
medling
where
he
hath
nothing
to
do
;
or
a
proud
fellow
that
would
bear
rule
over
their
consciences
.
When
they
may
as
well
ask
him
,
By
what
authority
he
preacheth
,
or
prayeth
for
them
,
or
giveth
them
the
Sacrament
;
or
they
may
as
well
ask
a
School-master
,
By
what
authority
he
cals
his
Scholars
to
learn
or
say
their
lesson
?
Or
a
Physitian
,
By
what
authority
he
enjoyment
them
to
take
his
Medicine
?
people
consider
not
,
that
all
our
authority
is
but
for
our
work
:
even
a
Power
to
do
our
duty
and
our
work
is
for
them
;
so
that
it
is
but
an
authority
to
do
them
good
:
And
the
silly
wretches
do
talk
no
wiselyer
,
then
if
they
should
thus
quarrel
with
a
man
that
would
held
to
quench
the
fire
in
their
thatch
,
and
ask
him
,
By
what
authority
he
doth
it
?
Or
that
would
give
his
money
to
relieve
the
poor
,
and
they
should
ask
him
,
By
what
authority
do
you
require
us
to
take
this
money
?
Or
as
if
I
offered
my
hand
to
one
that
is
fallen
,
to
help
him
up
,
or
to
one
that
is
in
the
water
,
to
save
him
from
drowning
,
and
he
should
ask
me
,
By
what
authority
I
do
it
?
Truly
we
have
no
wiser
nor
thankfuller
dealing
from
these
men
:
Nay
,
it
is
worse
,
in
that
we
are
doubly
obliged
,
both
by
Christian
Charity
,
and
the
Ministerial
office
to
do
them
good
.
I
know
not
of
any
Simile
that
doth
more
aptly
express
the
Ministerial
power
and
duty
,
and
the
peoples
duty
,
then
these
two
conjunct
;
viz.
even
such
as
a
Physician
is
in
an
Hospital
,
that
hath
taken
the
charge
of
it
,
and
such
as
a
School-master
is
in
his
School
,
especially
such
as
the
Philosophers
,
or
teachers
of
any
science
or
art
,
whose
Schools
have
the
aged
and
voluntary
members
,
as
well
as
children
(
Christs
hath
all
ages
)
even
such
is
a
Minister
in
the
Church
,
and
such
is
their
work
and
their
authority
to
do
it
,
and
the
duty
of
the
people
to
submit
thereto
,
allowing
such
differences
as
the
subject
requireth
.
And
what
is
it
that
hath
brought
people
to
this
ignorance
of
their
duty
,
but
custom
?
It
s
long
of
us
,
Brethren
to
speak
truly
and
plainly
,
its
long
of
us
;
that
have
not
used
them
nor
our selves
to
any
more
then
the
common
publike
work
.
We
see
how
much
custom
doth
with
the
people
.
Where
it
is
the
custom
,
they
stick
not
among
the
Papists
at
the
confessing
of
all
their
sins
to
the
Priest
:
And
because
it
is
not
the
custom
among
us
,
they
disdain
to
be
questioned
,
catechized
or
instructed
.
They
wonder
at
it
as
a
strange
thing
,
and
say
,
such
things
were
never
done
before
.
And
if
we
can
but
prevail
to
make
this
duty
become
as
usual
as
other
duties
,
they
will
much
more
easily
submit
to
it
then
now
.
What
a
happy
thing
would
it
be
,
if
you
might
live
to
see
the
day
,
that
it
should
be
as
ordinary
for
people
of
all
ages
to
come
in
course
to
their
Teachers
for
personal
advice
,
and
help
for
their
salvation
,
as
it
is
now
usual
for
them
to
come
to
Church
,
or
as
it
is
for
them
to
send
their
children
thither
to
be
Catechized
.
Our
diligence
in
this
work
,
is
the
way
to
do
this
.
10.
MOreover
,
our
practice
will
give
the
Governors
of
the
Nation
some
better
information
about
the
nature
and
burden
of
the
Ministery
,
and
so
may
procure
their
further
assistance
.
It
is
a
lamentable
impediment
to
the
Reformation
of
the
Church
and
the
saving
of
souls
,
that
in
most
populous
Congregations
,
there
is
but
one
or
two
men
to
over-see
many
thousand
souls
,
and
so
there
are
not
labourers
in
any
measure
answerable
to
the
work
,
but
it
becomes
an
impossible
thing
to
them
to
do
any
considerable
measure
of
that
personal
duty
which
should
be
done
by
faithful
Pastors
to
all
the
Flocks
.
I
have
often
said
it
,
and
still
must
say
it
,
that
this
is
a
great
part
of
Englands
misery
,
and
a
great
degree
of
spiritual
famine
which
reigns
in
most
Cities
and
great
Towns
through
the
Land
,
even
where
they
are
insensible
of
it
,
and
think
themselves
well
provided
;
Alas
we
see
multitudes
of
carnal
,
ignorant
,
sensual
sinners
round
about
us
,
here
is
a
family
,
and
there
a
family
,
and
there
almost
a
whole
street
or
village
of
them
;
and
our
hearts
pity
them
,
and
we
see
that
their
necessities
cry
loud
for
our
speedy
and
diligent
relief
,
so
that
he
that
hath
ears
to
hear
must
needs
hear
it
.
And
if
we
would
never
so
fain
,
we
cannot
help
them
:
Not
only
through
their
obstinacy
,
but
also
through
our
want
of
opportunity
.
We
have
experience
,
that
if
we
could
but
have
leisure
to
speak
to
them
,
and
to
open
plainly
to
them
their
sin
and
danger
,
there
were
great
hopes
of
doing
good
to
many
of
them
,
that
receive
little
by
our
publike
teaching
.
But
we
cannot
come
at
them
:
more
necessary
work
prohibits
us
:
we
cannot
do
both
at
once
:
and
the
publike
must
be
preferred
,
because
there
we
deal
with
many
at
once
.
And
it
is
as
much
as
we
are
able
to
do
,
to
perform
the
publike
work
,
or
some
little
more
;
And
if
we
do
take
the
time
when
we
should
eat
or
sleep
,
(
besides
the
ruining
of
weakened
bodies
by
it
)
we
shall
not
be
able
after
all
,
to
speak
to
one
of
very
many
of
them
.
So
that
we
must
stand
by
and
see
poor
people
perish
,
and
can
but
be
sorry
for
them
,
and
cannot
so
much
as
speak
to
them
to
endeavour
their
recovery
.
Is
not
this
a
sad
case
in
a
Nation
that
glorieth
of
the
fulness
of
the
Gospel
?
An
Infidel
will
say
,
No
:
but
me
thinks
no
man
that
believes
an
everlasting
Joy
or
Torment
should
say
so
.
I
will
give
you
the
instance
of
my
own
case
.
We
are
together
two
Ministers
,
and
a
third
at
a
Chappel
,
willing
to
bestow
every
hour
of
our
time
in
Christs
work
.
Before
we
undertook
this
work
that
we
are
now
upon
,
our
hands
were
full
,
and
now
we
are
engaged
to
set
apart
two
daies
every
week
from
morning
to
night
for
private
catechizing
and
instruction
;
so
that
any
man
may
see
that
we
must
leave
undone
all
that
other
work
that
we
were
wont
to
do
at
that
time
:
and
we
are
necessitated
to
run
upon
the
publike
work
of
preaching
with
small
preparation
,
and
so
must
deliver
the
Message
of
God
,
so
rawly
and
confusedly
,
and
unanswerably
to
its
dignity
,
and
the
needs
of
mens
souls
that
it
is
a
great
trouble
to
our
minds
to
consider
it
,
and
a
greater
trouble
to
us
when
we
are
doing
it
.
And
yet
it
must
be
so
:
there
is
no
remedy
,
unless
we
will
omit
this
personal
instruction
,
we
must
needs
run
thus
unpreparedly
into
the
Pulpit
!
And
to
omit
this
we
dare
not
,
it
is
so
great
and
necessary
a
work
.
And
when
we
have
incurred
all
the
forementioned
inconveniences
,
and
have
set
two
whole
daies
a
week
apart
for
the
work
that
we
have
now
undertaken
,
it
wil
be
as
much
as
we
shal
be
able
to
do
,
to
go
over
the
Parish
but
once
in
a
year
(
being
about
800.
families
)
And
which
is
worse
then
that
,
we
shall
be
forc't
to
cut
it
short
,
and
do
it
less
effectually
to
those
that
we
do
it
,
having
above
15.
Families
a
week
to
deal
with
.
And
alas
,
how
small
a
matter
is
it
to
speak
to
a
man
once
only
in
a
year
,
and
that
so
cursorily
as
we
must
be
forced
to
do
,
in
comparison
of
what
their
necessities
do
require
?
yet
are
we
in
hope
of
some
fruit
of
this
much
,
but
how
much
more
might
it
be
,
if
we
could
but
speak
to
them
once
a
quarter
,
and
do
the
work
more
fully
and
deliberately
(
as
you
that
are
in
smaller
Parishes
may
do
.
)
And
many
Ministers
in
England
have
ten
times
,
(
if
not
more
)
the
number
of
Parishoners
as
I
have
:
so
that
if
they
should
undertake
the
work
that
we
have
done
,
they
can
go
over
the
Parish
but
once
in
ten
years
.
So
that
while
we
are
hoping
for
opportunities
to
speak
to
them
,
we
hear
of
one
dying
after
another
,
and
to
the
grief
of
our
souls
are
forced
to
go
with
them
to
their
graves
before
we
could
ever
speak
a
word
to
them
personally
to
prepare
them
for
their
change
.
And
what
is
the
cause
of
all
this
misery
?
Why
our
Rulers
have
not
seen
a
necessity
of
any
more
Ministers
then
one
or
two
in
such
Parishes
;
and
so
they
have
not
allowed
any
maintenance
to
that
end
:
Some
have
alienated
much
from
the
Church
(
the
Lord
humble
all
them
that
consented
to
it
effectually
,
lest
it
prove
the
consumption
of
the
Nation
at
last
)
while
they
have
left
this
famine
in
the
chief
parts
of
the
Land
.
It
s
easie
to
separate
from
the
multitude
,
and
gather
distinct
Churches
,
and
let
the
rest
sink
or
swim
,
and
if
they
will
not
be
saved
by
publike
preaching
,
let
them
be
damned
:
but
whether
this
be
the
most
charitable
and
Christian
course
,
one
would
think
should
be
no
hard
question
.
But
what
s
the
matter
that
wise
and
godly
Rulers
should
be
thus
guilty
of
our
misery
,
and
that
none
of
our
cries
will
awake
them
to
compassion
?
What
,
are
they
so
ignorant
as
not
to
know
these
things
?
Or
are
they
grown
cruel
to
the
souls
of
men
?
Or
are
they
false-hearted
to
the
interest
of
Christ
,
and
have
a
design
to
undermine
his
Kingdom
?
No
,
I
hope
it
is
none
of
these
;
but
for
ought
I
can
find
,
it
is
even
long
of
us
,
even
of
us
the
Ministers
of
the
Gospel
,
whom
they
should
thus
maintain
.
For
those
Ministers
that
have
small
Parishes
,
and
might
do
all
this
private
part
of
the
work
,
yet
do
it
not
(
but
very
few
of
them
)
nor
will
not
do
it
.
And
those
in
great
Towns
and
Cities
,
that
might
do
somewhat
,
though
they
cannot
do
all
,
will
do
just
nothing
,
but
what
accidentially
fals
in
their
way
,
or
next
to
nothing
;
so
that
the
Magistrate
is
not
wakened
to
an
observance
or
consideration
of
the
weight
of
our
work
:
If
it
be
not
in
their
eyes
,
as
well
as
in
their
ears
,
they
will
not
regard
it
.
Or
if
they
do
apprehend
the
usefulness
of
it
,
yet
if
they
see
that
Ministers
are
so
careless
and
lazy
that
they
will
not
do
it
,
they
think
it
in
vain
to
provide
them
a
maintenance
for
it
:
it
would
be
but
to
cherish
idle
droans
:
and
so
they
think
,
that
if
they
maintain
Ministers
enough
to
preach
in
the
Pulpit
,
they
have
done
their
parts
.
And
thus
are
they
involved
in
hainous
sin
,
and
we
are
the
occasions
of
it
.
Whereas
if
we
do
but
heartily
all
set
our selves
to
this
work
,
and
shew
the
Magistrate
to
his
face
,
that
it
is
a
most
weighty
and
necessary
part
of
our
business
,
and
that
we
would
do
it
throughly
if
we
could
,
and
that
if
there
were
hands
enough
at
it
,
the
work
might
go
on
,
and
withal
when
he
shall
see
the
happy
success
of
our
labours
,
then
no
doubt
,
if
the
fear
of
God
be
in
them
,
and
they
have
any
love
to
his
truth
and
mens
souls
,
they
will
set
to
their
helping
hand
,
and
not
let
men
perish
,
because
there
is
no
man
to
speak
to
them
to
prevent
it
.
They
will
one
way
or
other
raise
maintenance
in
such
populous
places
for
labourers
proportioned
to
the
number
of
souls
,
and
greatness
of
the
work
.
Let
them
but
see
us
fall
to
the
work
,
and
see
it
prosper
in
our
hands
;
(
as
if
it
be
well
managed
through
Gods
blessing
,
there
is
no
doubt
but
it
will
do
)
and
then
it
will
draw
out
their
hearts
to
the
promoting
of
it
:
and
instead
of
laying
Parishes
together
to
diminish
the
number
of
teachers
,
they
will
either
divide
them
,
or
allow
more
teachers
to
a
Parish
.
But
when
they
see
that
many
carnal
Ministers
do
make
a
greater
stir
to
have
more
maintenance
to
themselves
,
then
to
have
more
help
in
the
work
of
God
,
they
are
tempted
by
such
worldlings
to
wrong
the
Church
,
that
particular
Ministers
may
have
ease
and
fulness
.
11.
ANother
benefit
that
is
like
to
follow
our
work
,
is
this
;
It
may
exceedingly
facilitate
the
Ministerial
service
to
the
next
generation
that
shall
succeed
us
;
and
prevent
the
Rebellion
of
people
against
their
Teachers
.
As
I
said
,
custom
is
the
thing
that
swaies
much
with
the
multitude
;
and
they
that
first
break
a
destructive
custom
,
must
bear
the
brunt
of
their
indignation
;
some
body
must
do
this
.
If
we
do
it
not
,
it
will
lie
upon
our
successors
;
And
how
can
we
look
that
they
should
be
more
hardy
and
resolute
,
and
faithful
then
we
?
It
s
we
that
have
seen
the
heavy
Judgements
of
the
Lord
,
and
heard
him
pleading
by
fire
and
sword
with
the
Land
.
It
s
we
that
have
been
our selves
in
the
furnace
,
and
should
be
the
most
refined
(
Mal.
3.
23.
)
It
s
we
that
are
most
deeply
obliged
by
oaths
and
covenants
,
by
wonderful
deliverances
,
experiences
and
mercies
of
all
sorts
.
And
if
we
yet
flinch
and
turn
our
backs
,
and
prove
false-hearted
,
why
should
we
expect
better
from
them
,
that
have
not
been
driven
by
such
scourges
as
we
,
nor
drawn
by
such
cords
.
But
if
they
do
prove
better
then
we
,
and
will
do
it
,
the
same
odium
and
opposition
must
befall
them
,
which
we
avoid
,
and
that
with
some
increase
,
because
of
our
neglect
;
For
the
people
will
tell
them
,
that
we
their
predecessors
did
no
such
things
.
But
if
we
would
now
break
through
that
are
set
in
the
front
,
and
break
the
ice
for
them
that
follow
us
,
their
souls
will
bless
us
,
and
our
names
shall
be
dear
to
them
,
and
they
will
feel
the
happy
fruits
of
our
labour
every
week
and
day
of
their
Ministery
.
When
the
people
shall
willingly
submit
to
their
private
instructions
and
examinations
,
yea
and
to
discipline
too
because
we
have
acquainted
them
with
it
,
and
removed
the
prejudice
,
and
broke
the
evil
custom
that
our
fore-goers
had
been
the
cause
of
.
And
so
we
may
do
much
to
the
saving
of
many
thousand
souls
in
all
ages
to
come
,
as
well
as
in
the
present
age
that
we
are
working
in
.
12.
ANother
Benefit
will
be
this
;
We
shall
keep
our
peoples
minds
and
times
from
much
of
that
vanity
that
now
possesseth
them
.
When
men
are
at
work
in
their
Shops
almost
all
their
talk
is
vanity
:
the
children
also
learn
foolish
and
ribbald
songs
and
tales
;
and
with
such
filth
and
rubbish
are
their
memories
furnished
.
Many
an
hour
is
lost
,
and
many
a
thousand
idle
thoughts
and
words
are
they
guilty
of
.
Whereas
when
they
once
know
that
Catechisms
must
be
learnt
,
and
that
they
must
all
give
account
,
it
will
turn
much
of
their
thoughts
and
time
that
way
.
13.
MOreover
,
It
will
do
much
to
the
better
ordering
of
families
,
and
better
spending
of
the
Lords
day
.
When
we
have
once
got
the
Master
of
the
family
to
undertake
it
,
that
he
will
once
every
Lords
day
examine
his
family
,
and
hear
them
what
they
can
say
of
the
Catechism
,
it
will
find
them
the
most
profitable
imployment
:
whereas
otherwise
,
many
of
them
would
be
idle
,
or
ill
employed
:
And
many
Masters
that
know
little
themselves
,
may
yet
be
brought
to
do
this
for
others
.
14.
MOreover
,
It
will
do
some
good
to
many
Ministers
that
are
apt
to
be
too
idle
,
and
mispend
their
time
in
unnecessary
discourses
,
businesses
,
or
journeys
,
or
recreations
;
and
it
will
let
them
see
that
they
have
no
time
to
spare
for
such
things
.
And
so
when
they
are
engaged
in
so
much
pressing
employment
of
so
high
a
nature
,
it
will
be
the
best
cure
for
all
that
idleness
or
loss
of
time
:
And
withall
,
it
will
cut
off
that
scandal
which
usually
followeth
thereupon
:
For
people
use
to
say
,
such
a
Minister
can
sit
in
an
Ale-house
or
Tavern
,
or
spend
his
time
at
bowls
,
or
other
sports
,
or
vain
discourse
;
and
why
may
not
we
do
so
as
well
as
he
?
Let
us
all
set
close
to
this
part
of
our
work
,
and
then
see
what
time
we
can
find
to
spare
?
and
live
idly
,
or
in
a
way
of
voluptuousness
,
yea
or
worldliness
,
if
we
can
.
15.
AND
many
personal
Benefits
to
our selves
,
are
consequential
to
these
.
It
will
do
much
,
1.
To
exercise
and
increase
our
own
graces
.
And
2.
to
subdue
our
own
corruptions
.
And
3.
besides
our
safety
,
it
will
breed
much
peace
to
our
own
consciences
,
and
comfort
us
when
our
time
and
actions
must
be
reviewed
.
1.
To
be
much
in
provoking
others
to
Repentance
,
and
heavenly-mindedness
,
may
do
much
to
excite
them
in
our selves
.
2.
To
cry
down
the
sin
of
others
,
and
engage
them
against
it
,
and
direct
them
to
overcome
it
,
will
do
much
to
shame
us
out
of
our
own
:
and
conscience
will
scarce
suffer
us
to
live
in
that
which
we
make
so
much
ado
to
draw
others
from
.
And
that
very
constant
imployment
for
God
,
and
busying
our
minds
and
tongues
against
sin
,
and
for
Christ
and
holiness
,
will
do
much
to
habituate
us
,
and
to
overcome
our
fleshly
inclinations
,
both
by
direct
mortification
,
and
by
diversion
,
leaving
our
fancies
no
room
nor
time
for
their
old
imployment
,
I
dare
say
,
that
all
the
Austerities
of
Monks
and
Hermits
(
that
addict
themselves
to
unprofitable
solitude
,
and
are
the
true
imitators
of
the
unprofitable
servant
,
Mat.
25.
that
hid
his
Talent
because
his
Master
was
an
austere
man
,
and
that
think
to
save
themselves
by
neglecting
to
shew
compassion
on
others
)
will
not
do
near
so
much
in
the
true
work
of
Mortification
,
as
this
fruitful
diligence
for
Christ
will
do
.
16.
AND
it
will
be
some
Benefit
,
that
by
this
means
we
shall
take
off
our selves
and
our
people
from
vain
controversies
,
and
from
letting
out
our
care
and
zeal
,
and
talk
upon
the
lesser
things
in
Religion
,
which
least
tend
to
their
spiritual
edification
.
For
while
we
are
taken
up
in
teaching
,
and
they
in
learning
the
Fundamentals
,
we
shall
divert
our
minds
and
tongues
,
and
have
less
room
for
lower
things
.
And
so
it
will
cure
much
wranglings
and
contentions
between
Ministers
and
people
:
For
we
do
that
which
we
need
not
and
should
not
,
because
we
will
not
fall
closely
to
do
that
,
which
we
need
and
should
.
And
if
we
could
handsomly
contrive
the
more
understanding
sort
of
our
people
to
assist
us
in
private
helping
others
(
though
prejudice
of
others
,
and
their
own
unripeness
,
and
unfitness
much
hinder
)
it
would
be
the
most
effectual
way
to
prevent
their
running
into
preaching
distempers
,
or
into
schisms
;
For
this
employment
would
take
them
up
,
and
content
the
teaching
humor
that
they
are
inclined
to
.
And
it
might
make
their
parts
more
useful
in
a
safe
and
lawful
way
.
17.
MOreover
,
The
very
dilgent
practice
of
this
work
that
we
are
are
upon
,
would
do
much
to
set
men
right
about
many
controversies
that
now
trouble
the
Church
,
and
so
to
put
an
end
to
our
differences
.
Especially
most
of
those
about
the
Ministery
,
Churches
and
Discipline
,
would
receive
more
convincing
light
by
practice
,
then
all
our
idle
talking
,
or
writing
will
afford
us
.
We
have
fallen
of
late
into
parties
,
and
troubled
the
Church
about
many
controversies
concerning
excommunication
.
in
such
and
such
cases
,
which
perhaps
never
will
fall
out
;
or
if
they
do
,
they
cannot
be
so
well
decided
by
any
man
that
is
not
engaged
in
the
practice
.
It
is
like
the
profession
of
a
Physitian
,
a
souldier
,
a
Pilot
,
&c.
who
can
never
be
worth
a
straw
at
his
work
,
by
all
the
precepts
in
the
world
,
without
practise
and
experience
.
This
will
be
the
only
course
to
make
,
1.
Sound
Divines
in
the
main
,
which
bare
studying
will
not
do
2.
And
recover
us
again
to
the
Primitive
simplicity
,
to
live
upon
the
substantial
necessary
things
.
3.
And
to
direct
and
resolve
us
in
many
of
ou●
quarrels
that
will
no
other
way
be
well
resolved
.
For
example
;
If
this
work
had
been
set
on
foot
,
and
it
had
been
but
visible
what
it
is
to
have
the
oversight
of
souls
durst
any
Prelates
have
contended
for
the
sole
Oversight
of
200.
or
400.
or
1000
Churches
?
and
that
the
Presbyters
might
be
but
their
curates
and
informers
?
Durst
they
have
striven
with
might
and
main
to
have
drawn
upon
themselves
such
impossibilities
,
and
have
carried
such
mountains
on
their
backs
,
and
to
answer
God
as
Over-seers
and
Pastors
of
so
many
thousand
people
,
whose
faces
they
were
never
like
to
see
,
much
less
were
they
ever
like
to
speak
one
word
to
them
for
their
everlasting
life
?
Would
they
not
have
said
,
If
I
must
be
a
Bishop
,
let
me
be
a
Parochial
Bishop
,
or
have
no
more
to
oversee
then
I
am
capable
of
overseeing
,
and
let
me
be
such
as
the
Primitive
Bishops
were
,
that
had
but
one
Church
,
and
not
hundreds
to
take
care
of
;
and
let
me
not
be
engaged
to
natural
impossibilities
,
and
that
on
pain
of
damnation
,
and
to
the
certain
destruction
of
the
business
that
I
undertake
;
sure
these
would
rather
have
been
their
strivings
.
I
speak
not
this
against
any
Bishops
that
acknowledge
the
Presbyters
to
be
true
Pastors
to
rule
and
teach
the
Flock
,
and
take
themselves
only
to
be
the
chief
or
Presidents
among
the
Presbyters
,
yea
or
the
Rulers
of
Presbyters
,
that
are
the
Rulers
of
the
Flock
;
but
of
them
that
null
the
Presbyters
office
,
and
the
Churches
Government
and
Discipline
,
by
undertaking
it
alone
as
their
sole
prerogative
.
Many
other
Disciplinary
controversies
I
might
instance
in
,
that
will
be
better
resolved
by
this
course
of
practice
,
by
the
abundant
experience
which
it
will
afford
,
then
by
all
the
disputations
or
writings
that
have
attempted
it
.
18.
AND
then
for
the
extent
of
the
foresaid
Benefits
,
(
which
in
the
two
next
places
shall
now
be
considered
)
The
design
of
this
work
is
,
the
Reforming
and
saving
of
all
the
people
in
our
several
Parishes
;
For
we
shall
not
leave
out
any
man
that
will
submit
to
be
instructed
.
And
though
we
can
scarce
hope
that
every
particular
person
will
be
reformed
and
saved
by
it
,
yet
have
we
reason
to
hope
,
that
as
the
attempt
is
universal
,
so
the
success
will
be
more
general
or
extensive
then
hitherto
we
have
seen
of
our
other
labours
.
Sure
I
am
it
is
most
like
to
the
spirit
,
and
precept
and
offers
of
the
Gospel
,
which
requireth
us
to
preach
the
Gospel
to
every
creature
,
and
promiseth
life
to
every
man
if
he
will
accept
it
by
believing
!
If
God
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
(
that
is
,
as
Rector
and
Benefactor
)
of
the
world
,
he
hath
manifested
himself
willing
to
save
All
men
if
they
will
themselves
,
though
his
Elect
he
will
also
make
willing
)
then
sure
it
beseems
us
to
offer
salvation
unto
all
men
,
and
to
endeavour
to
bring
them
to
the
knowledge
of
the
truth
.
And
if
Christ
tasted
death
for
every
man
,
its
meet
we
should
preach
his
death
for
every
man
.
This
work
hath
a
more
excellent
design
,
then
our
accidental
conferences
with
now
and
then
a
particular
person
.
And
I
observe
that
in
such
occasional
discourses
men
satisfie
themselves
to
have
spoken
some
good
words
,
but
seldom
set
plainly
and
closely
to
the
matter
,
to
convince
men
of
sin
,
and
misery
,
and
mercy
;
as
in
this
purposely
appointed
work
we
are
now
more
like
to
do
.
19.
AND
further
,
It
is
like
to
be
a
work
that
shall
reach
over
the
whole
Land
,
and
not
stop
with
us
that
have
now
engaged
in
it
.
For
though
it
be
at
the
present
neglected
,
I
suppose
the
cause
is
the
same
with
our
Brethren
as
it
hath
all
this
while
been
with
us
;
who
by
vain
expectations
of
the
Magistrates
interposition
,
or
by
that
inconsiderateness
,
and
lazyness
which
we
are
bewailing
here
this
day
,
have
so
much
omitted
it
till
now
as
we
have
done
;
but
specially
a
despair
of
a
common
submission
of
the
people
hath
been
the
hindrance
.
But
when
they
shall
be
remembered
of
so
clear
and
great
a
duty
,
and
excited
to
the
consideration
of
it
,
and
see
with
us
the
feisableness
of
it
,
in
a
good
measure
,
when
it
is
done
by
common
consent
,
no
doubt
they
will
universally
take
it
up
,
and
gladly
concurr
with
us
in
so
blessed
a
work
.
For
they
are
the
servants
of
the
same
God
,
as
regardful
of
their
Flocks
,
and
as
consciencious
as
we
,
and
as
sensible
of
the
Interest
of
Christ
,
and
as
compassionate
to
mens
souls
,
and
as
self-denying
,
and
ready
to
do
or
suffer
for
such
excellent
ends
:
seeing
therefore
they
have
the
same
Spirit
,
Rule
and
Lord
,
I
will
not
be
so
uncharitable
as
to
doubt
,
whether
all
that
are
godly
,
(
or
the
generality
of
them
)
will
gladly
joyn
with
us
through
all
the
Land
And
O
what
a
happy
thing
it
will
be
to
see
such
a
general
combination
for
Christ
?
and
to
see
all
England
so
seriously
called
upon
,
and
importuned
for
Christ
,
and
set
in
so
fair
a
way
to
heaven
!
Me
thinks
,
the
consideration
of
it
should
make
our
hearts
rejoyce
within
us
,
to
see
so
many
faithful
servants
of
Christ
all
over
the
Land
,
to
fall
in
with
every
particular
sinner
with
such
industrious
sollicitations
for
the
saving
of
their
souls
,
as
men
that
will
hardly
take
a
denyal
.
Me
thinks
,
I
even
see
all
the
godly
Ministers
of
England
,
even
setting
upon
the
work
already
,
and
resolving
to
take
the
opportunity
,
the
unanimity
may
facilitate
it
.
Which
if
they
do
,
no
doubt
but
God
will
succeed
them
.
Is
it
not
then
a
most
happy
undertaking
that
you
are
all
setting
your
hands
to
,
and
desiring
the
assistance
of
Christ
in
,
this
day
?
20.
LAstly
,
of
so
great
weight
and
excellency
is
the
duty
that
we
are
upon
,
that
The
chiefest
part
of
Church-Reformation
that
is
behind
,
(
as
to
means
)
consisteth
in
it
;
and
it
must
be
the
chiefest
means
to
answer
the
Judgements
,
the
Mercies
,
the
Prayers
,
the
Promises
,
the
cost
,
and
the
endeavours
,
and
blood
of
the
Nation
;
and
without
this
it
will
not
be
done
;
the
ends
of
all
these
will
never
be
well
attained
;
a
Reformation
to
purpose
will
never
be
wrought
;
the
Church
will
be
still
low
,
the
interest
of
Christ
will
be
much
neglected
;
and
God
will
still
have
a
controversie
with
the
Land
,
and
above
all
,
with
the
Ministery
that
have
been
deepest
in
the
guilt
.
How
long
have
we
talkt
of
Reformation
,
how
much
have
we
said
and
done
for
it
in
general
,
and
how
deeply
and
devoutly
have
we
vowed
it
for
our
own
parts
(
of
which
more
anon
.
)
And
after
all
this
,
how
shamefully
have
we
neglected
it
,
and
neglect
it
to
this
day
!
We
carry
our selves
as
if
we
had
not
known
or
considered
what
that
Reformation
was
that
we
vowed
.
As
carnal
men
will
take
on
them
to
be
Christians
,
and
profess
with
confidence
that
they
believe
in
Christ
,
and
accept
of
his
salvation
and
may
contend
for
Christ
,
and
fight
for
him
,
and
vet
for
all
this
,
would
have
none
of
him
,
but
perish
for
refusing
him
,
who
little
dreamt
that
ever
they
had
been
refusers
of
him
;
and
all
because
they
understood
not
what
his
salva
ion
is
,
and
how
it
is
carried
on
,
but
dream
of
a
salvation
without
flesh-displeasing
,
and
without
self-denying
,
and
renouncing
the
world
,
and
parting
with
their
sins
,
and
without
any
holiness
or
any
great
pains
and
labour
of
their
own
in
subserviency
to
Christ
and
the
spirit
:
Even
so
did
too
many
Ministers
and
private
men
talk
and
write
,
and
pray
,
and
fight
,
and
long
for
Reformation
,
and
would
little
have
believed
that
man
,
that
should
have
presumed
to
tell
them
,
that
for
all
this
,
their
very
hearts
were
against
Reformation
,
and
that
they
that
were
praying
for
it
and
fasting
for
it
,
and
wading
through
blood
for
it
,
would
never
accept
it
,
but
would
themselves
be
the
rejecters
and
destroyers
of
it
?
And
yet
so
it
is
,
and
so
it
hath
too
plainly
proved
:
and
whence
is
all
this
strange
deceit
of
heart
?
That
good
men
should
no
better
know
themselves
?
Why
,
the
case
is
plain
:
They
thought
of
a
Reformation
to
be
given
by
God
,
but
not
of
a
Reformation
to
be
wrought
on
and
by
themselves
.
They
considered
the
blessing
,
but
never
thought
of
the
means
of
accomplishing
it
.
But
as
if
they
had
expected
that
all
things
besides
themselves
should
be
mended
without
them
;
or
that
the
Holy
Ghost
should
again
descend
miraculously
,
or
every
Sermon
should
convert
its
thousands
,
or
that
some
Angel
from
heaven
,
or
some
Eliis
should
be
sent
to
restore
all
things
;
or
that
the
Law
of
a
Parliament
,
and
the
sword
of
a
Magistrate
would
have
converted
or
constrained
all
,
and
have
done
the
deed
;
and
little
did
they
think
of
a
Reformation
that
must
be
wrought
by
their
own
diligence
and
unwearied
labours
,
by
earnest
preaching
,
and
catechizing
,
and
personal
instructions
,
and
taking
heed
to
all
the
Flock
,
whatever
pains
or
reproaches
it
should
cost
them
They
thought
not
that
a
through
Reformation
must
multiply
their
own
work
,
but
we
had
all
of
us
too
carnal
thouhgts
,
that
when
we
had
ungodly
men
at
our
mercy
all
would
be
done
,
and
conquering
them
was
converting
them
,
or
such
a
means
as
would
have
frightned
them
to
,
heaven
.
But
the
business
is
far
otherwise
,
and
had
we
then
known
how
a
Reformation
must
be
atrained
,
perhaps
some
would
have
been
colder
in
the
persecution
of
it
.
And
yet
I
know
that
even
foreseen
labours
seem
small
matters
at
a
distance
,
while
we
do
,
but
hear
and
talk
of
them
:
but
when
we
come
nearer
them
,
and
must
lay
our
hands
to
the
work
and
put
on
our
armour
,
and
charge
through
the
thickest
of
opposing
difficulties
then
is
the
sincerity
and
the
strength
of
mens
hearts
brought
to
tryal
,
and
it
will
appear
how
they
purposed
and
promised
before
.
Reformation
is
to
many
of
us
,
as
the
Messiah
was
to
the
Jews
.
Before
he
came
,
they
looked
and
longed
for
him
,
and
boasted
of
him
and
rejoyced
in
hope
of
him
,
but
when
he
came
they
could
not
abide
him
,
but
hated
him
,
and
would
not
believe
that
he
was
indeed
the
person
,
and
therefore
persecuted
and
put
him
to
death
to
the
curse
and
confusion
of
the
main
body
of
their
Nation
,
Mal.
3.
1
,
2
,
3.
The
Lord
whom
we
seek
shall
suddenly
come
to
his
Temple
,
even
the
Messenger
of
the
Covenant
,
whom
ye
del
gbt
in
:
But
who
may
abide
the
day
of
his
coming
,
and
who
shall
stand
when
he
appeareth
?
For
he
is
like
a
refiners
fire
,
and
like
Fullers
sope
:
and
he
shall
sit
as
a
refiner
and
purifier
of
silver
:
and
he
shall
purifie
the
sons
of
Levi
,
and
purge
them
as
gold
and
silver
,
that
they
may
offer
to
the
Lord
an
offering
in
righteousness
.
And
the
reason
was
,
because
it
was
another
manner
of
h●st
that
the
Jews
expected
,
then
Jesus
was
that
did
appear
to
them
;
it
was
one
to
bring
them
riches
.
and
liberty
,
and
to
this
day
they
profess
that
they
will
never
believe
in
any
but
such
.
So
it
is
with
too
many
about
Reformation
.
They
hoped
for
a
Reformation
,
that
should
bring
them
more
wealth
and
honour
with
the
people
,
and
power
to
force
men
to
do
what
they
would
have
them
:
and
now
they
see
a
Reformation
that
must
put
them
to
more
condescention
and
pains
then
ever
they
were
before
,
this
will
not
down
with
them
.
They
thought
of
having
the
opposers
of
godliness
under
their
feet
;
but
now
they
see
they
must
go
to
them
with
humble
intreaties
and
put
their
hands
under
their
feet
,
if
it
would
do
them
good
,
and
meekly
beseech
even
those
that
sometime
sought
their
lives
,
and
make
it
now
their
daily
business
to
overcome
them
by
kindness
,
and
win
them
with
love
.
O
how
many
carnal
expectations
are
here
crost
.
Hence
also
it
is
,
that
most
men
do
lay
so
great
a
part
of
Reformation
in
their
private
opinions
,
or
singular
waies
.
The
Prelatical
party
think
that
the
true
Reformation
is
to
restore
them
to
power
.
The
Presbyterians
have
thought
that
if
Prelacy
and
Independancy
were
well
down
,
and
Classes
up
,
the
work
were
much
done
:
And
the
Independents
have
thought
that
if
they
had
gathered
a
separated
body
of
godly
people
under
Covenant
,
much
of
the
Reformation
were
wrought
:
And
the
Anabaptists
have
thought
,
that
if
they
could
but
get
people
to
be
Baptized
again
,
they
had
done
a
great
matter
for
Reformation
.
I
am
not
now
reproving
any
of
these
in
the
matter
,
(
though
the
last
especially
well
deserve
it
)
but
that
they
lay
so
much
upon
their
several
orders
and
formalities
as
many
of
them
do
:
When
indeed
if
we
had
our
will
in
all
such
matters
of
order
,
and
had
the
rightest
form
of
Government
in
the
world
,
it
is
the
painful
execution
,
and
the
diligent
and
prudent
use
of
means
for
mens
conversion
and
edification
,
by
able
faithful
men
,
that
must
accomplish
the
Reformation
.
Brethren
,
I
dare
confidently
tell
you
,
that
if
you
will
but
faithfully
perform
what
you
have
Agreed
upon
both
in
this
business
of
Catechizing
and
personal
instruction
,
and
in
the
matter
of
Discipline
formerly
(
where
we
have
well
waved
all
the
controverted
part
,
which
hath
so
much
ascribed
to
it
)
you
will
do
more
for
the
true
Reformation
,
that
is
so
desirable
,
and
hath
been
so
long
prayed
and
hoped
for
,
then
all
the
changes
of
forms
and
orders
so
eagerly
contended
for
,
are
ever
like
to
effect
.
If
Bishops
would
do
this
work
,
I
would
take
them
for
Reformers
:
And
if
Presbyters
will
do
it
,
I
will
take
them
for
Reformers
:
and
it
was
those
that
neglected
and
hindred
it
,
that
I
ever
took
for
Deformers
.
Let
us
see
the
work
well
done
,
that
God
hath
made
so
necessary
for
mens
conversion
,
preservation
,
restauration
and
salvation
,
and
the
doers
of
it
,
whether
Prelates
or
Presbyters
,
shall
never
have
any
fierce
opposition
of
mine
.
But
it
is
not
bare
Canons
and
Orders
,
and
Names
and
Shews
,
that
any
wise
man
will
take
for
the
substance
of
Reformation
!
It
is
not
Circumcision
or
uncircumcision
,
to
be
a
Jew
or
a
Gentile
,
bond
or
free
,
that
availeth
any
thing
,
but
a
new
creature
,
and
faith
that
worketh
by
love
.
That
is
the
Reformation
which
best
healeth
the
Ignorance
,
and
Infidelity
,
and
Pride
,
and
Hypocrisie
,
and
Worldliness
,
and
other
killing
sins
of
the
Land
,
and
that
most
effectually
bringeth
men
to
faith
and
holiness
.
Not
that
I
would
have
the
least
truth
or
duty
undervalued
,
or
any
part
of
Gods
will
to
be
rejected
:
But
the
Kingdom
of
God
consisteth
not
in
every
truth
or
duty
;
not
in
ceremonies
,
or
circumstances
,
not
in
meats
or
drinks
;
but
in
Righteousness
,
and
Peace
,
and
Joy
in
the
Holy-Ghost
.
Dear
Brethren
,
it
is
you
and
such
as
you
,
that
under
Christ
must
yet
give
this
Nation
the
fruit
of
all
their
prayers
and
pains
,
their
cost
and
blood
,
and
heavy
sufferings
.
All
that
they
have
been
doing
,
for
the
good
of
the
Church
,
and
for
true
Reformation
for
so
may
years
,
was
but
to
prepare
the
way
for
you
,
to
come
in
and
do
the
work
which
they
desired
.
Alas
what
would
they
do
by
fire
and
sword
,
by
drums
and
trumpets
,
for
the
converting
of
souls
!
The
actions
of
Armies
and
famous
Commanders
,
which
seem
so
glorious
,
and
make
so
great
a
noise
that
the
world
rings
of
them
,
what
have
they
done
,
or
what
can
they
do
that
is
worth
the
talking
on
without
you
?
In
themselves
considered
,
all
their
victories
and
great
atchievements
,
are
so
far
from
being
truly
glorious
,
that
they
are
very
lamentable
:
and
a
Butcher
may
as
well
glory
that
he
hath
killed
so
many
beasts
,
or
a
hangman
that
he
hath
executed
so
many
men
,
as
they
can
glory
in
the
thing
considered
in
it self
.
For
war
is
the
most
heavy
temporal
judgement
.
And
far
less
cause
would
they
have
to
glory
,
if
their
cause
and
ends
were
wrong
.
And
if
their
hearts
,
and
ends
,
and
cause
be
right
,
and
they
mean
as
honestly
as
any
men
in
the
world
,
yet
are
these
great
Commanders
but
your
pioneers
,
to
cut
up
the
thorns
that
stand
in
your
way
,
and
to
cast
out
the
rubbish
,
and
prepare
you
the
way
to
build
the
house
.
Alas
they
cannot
with
all
their
victories
,
exalt
the
Lord
Jesus
in
the
soul
of
any
sinner
;
and
therefore
they
cannot
set
up
his
spiritual
Kingdom
;
for
the
hearts
of
men
are
his
house
and
throne
:
If
the
work
should
stop
with
the
end
of
theirs
,
and
go
no
further
then
they
can
carry
it
,
we
should
be
in
the
end
but
where
we
were
in
the
beginning
,
and
one
generation
of
Christs
enemies
would
succeed
another
,
and
they
that
take
down
the
wicked
,
would
inherit
their
vices
,
as
they
possess
their
rooms
,
and
the
last
would
be
far
the
worst
,
as
being
deeper
in
the
guilt
,
and
more
engaged
in
evil-doing
.
All
this
trouble
then
,
and
stir
of
the
Nation
,
hath
been
to
bring
the
work
to
your
hands
:
and
shall
it
dye
there
?
God
forbid
!
They
have
opened
you
the
door
,
and
at
exceeding
cost
and
sufferings
have
removed
many
of
your
impediments
,
and
put
the
building
instruments
into
your
hands
:
and
will
you
now
stand
still
,
or
loyter
?
God
forbid
!
up
then
Brethren
,
and
give
the
Nation
the
fruit
of
their
cost
and
pains
;
frustrate
not
all
the
preparers
work
:
fail
not
the
long
expectations
of
so
many
thousands
,
that
have
prayed
in
hope
of
a
true
Reformation
,
and
paid
in
hope
,
and
ventured
in
hope
,
and
suffered
in
hope
,
and
waited
till
now
in
hope
.
In
the
name
of
God
take
heed
that
now
you
fail
not
all
these
Hopes
.
Have
they
spent
so
long
time
in
fencing
the
Vineyard
,
and
weeding
and
pruning
it
,
and
making
it
ready
for
your
hands
:
and
will
you
now
fail
them
that
are
sent
to
gather
in
the
vintage
,
and
lose
all
their
labours
?
When
they
have
plowed
the
field
,
will
you
sow
it
by
the
halves
?
If
they
had
known
beforehand
that
Ministers
would
have
proved
idle
and
unfaithful
,
how
many
hundreds
would
have
spared
their
blood
,
and
how
many
thousands
would
have
sate
still
,
and
have
let
the
old
Readders
and
formalists
alone
,
and
have
said
,
If
we
must
have
dullards
and
unprofitable
men
,
it
is
as
good
have
one
as
another
:
It
is
not
worth
so
much
cost
and
pains
to
change
one
careless
Minister
for
another
.
]
The
end
is
the
mover
and
life
of
the
agent
in
all
the
means
.
How
many
thousands
have
prayed
,
and
paid
,
and
suffered
,
and
more
,
upon
the
expectations
of
a
great
advantage
to
the
Church
,
and
more
common
illumination
and
reformation
of
the
Nation
,
by
your
means
.
And
will
you
now
deceive
them
all
!
Again
I
say
,
God
forbid
.
Now
it
is
at
your
hands
that
they
are
expecting
the
happy
issue
of
all
.
The
eyes
of
the
Nation
are
or
should
be
,
all
(
under
God
)
upon
you
,
for
the
bringing
in
the
harvest
of
their
cost
and
labours
.
I
profess
,
it
maketh
me
admire
at
the
fearful
deceitfulness
of
the
heart
of
man
,
to
see
how
every
man
can
call
on
others
for
duty
,
or
censure
them
for
the
omitting
it
,
and
what
excellent
Judges
we
are
in
other
mens
cases
,
and
how
partial
in
our
own
?
The
very
judicious
Teachers
of
the
Nation
can
cry
out
(
and
too
justly
)
against
one
sect
and
another
sect
,
and
against
unfaithful
underminers
of
those
that
they
thought
would
have
done
the
work
,
and
against
the
disturbers
of
the
Reformation
that
was
going
on
,
and
say
,
[
These
have
betrayed
the
Church
,
and
frustrated
the
Nations
cost
and
hopes
,
and
undone
all
that
hath
been
so
long
a
doing
.
]
And
yet
they
see
not
,
or
seem
not
to
see
,
that
it
is
we
that
are
guilty
of
this
,
as
much
as
they
.
It
was
not
the
Magistrates
driving
,
but
the
Ministers
drawing
,
that
was
the
principal
saving
means
that
we
have
waited
for
.
Brethren
,
it
were
a
strange
mistake
sure
,
if
any
of
us
should
think
,
that
the
price
of
the
Nations
wealth
and
blood
was
purposed
to
settle
us
in
good
Benefices
,
and
to
pull
down
the
Bishops
,
and
give
us
the
quiet
possession
of
our
livings
which
they
would
have
deprived
us
of
.
Was
this
the
Reformation
,
that
we
might
live
in
greater
ease
and
fulness
,
and
succeed
the
ejected
Ministers
in
their
less
disgraced
sins
!
Why
sirs
?
what
are
we
more
then
other
men
,
that
the
people
should
do
all
this
for
us
?
that
they
should
impoverish
the
whole
Nation
almost
to
provide
us
a
livelyhood
!
What
can
they
see
in
our
Persons
or
Countenances
for
which
they
should
so
doate
upon
us
?
Are
we
not
men
,
frail
and
corruptible
flesh
,
unworthy
sinners
like
themselves
?
Surely
it
was
for
our
work
,
and
the
ends
of
our
work
,
and
not
for
our
Persons
(
but
in
order
to
our
work
)
that
they
have
done
all
this
-
What
say
you
now
Brethren
?
Will
you
deal
faithfully
with
your
Creditors
,
and
pay
the
Nation
the
debt
which
you
owe
them
?
Shall
all
the
blood
and
cost
of
this
People
be
frustrated
,
or
not
?
You
are
now
called
upon
to
give
your
answer
,
and
it
is
you
that
must
give
it
.
The
work
is
now
before
you
:
And
in
these
personal
Instructions
of
all
the
Flock
,
as
well
as
in
publike
preaching
doth
it
consist
.
Others
have
done
their
part
,
and
born
their
burden
,
and
now
comes
in
yours
.
You
may
easily
see
how
great
a
matter
lies
upon
your
hands
,
and
how
many
will
be
wronged
by
your
failings
,
and
how
much
by
the
sparing
of
your
labour
will
be
lost
.
If
your
labour
be
more
worth
then
all
our
treasures
,
hazards
and
lives
,
and
then
the
souls
of
men
,
and
the
blood
of
Christ
,
then
sit
still
,
and
look
not
after
the
ignorant
or
the
ungodly
;
follow
your
pleasure
or
worldly
business
,
or
take
your
ease
,
displease
not
sinners
,
nor
your
own
flesh
,
but
let
your
neighbours
sink
or
swim
;
and
if
publike
preaching
will
not
save
them
,
let
them
perish
.
But
if
the
case
be
far
otherwise
,
you
were
best
look
about
you
.
(
But
I
shall
say
more
of
this
anon
.
)
SECT
,
II.
II.
HAving
given
you
the
first
sort
of
moving
Reasons
,
which
were
drawn
from
the
Benefits
of
the
present
undertaken
work
.
I
come
to
the
second
sort
,
which
are
taken
from
the
difficulties
;
which
if
they
were
taken
alone
,
or
in
a
needless
business
,
I
confess
might
be
rather
discouragements
then
motives
:
But
taking
these
,
with
those
that
go
before
and
follow
,
and
the
case
is
otherwise
.
For
difficulties
must
excite
to
greater
diligence
in
a
necessary
work
.
And
difficulties
we
shall
find
many
,
both
in
our selves
and
in
our
people
;
which
because
they
are
things
so
obvious
that
your
experience
will
leave
no
room
for
doubting
,
I
shall
take
leave
to
pass
them
over
in
a
few
words
.
1.
In
ourselves
there
is
much
dulness
and
laziness
,
so
that
there
will
be
much
ado
to
get
us
to
be
faithful
in
so
hard
a
work
.
Like
a
sluggard
in
bed
,
that
knows
he
should
rise
,
and
yet
delayeth
and
would
stay
as
long
as
he
can
;
so
do
we
by
duties
that
our
corrupt
natures
are
against
,
and
put
us
to
the
use
of
all
our
powers
.
More
sloath
will
tye
the
hands
of
many
.
2.
We
have
also
a
base
man-pleasing
disposition
,
which
will
make
us
let
men
perish
lest
we
lose
their
love
,
and
let
them
go
quietly
to
hell
,
least
we
should
make
them
angry
with
us
for
seeking
their
salvation
:
and
we
are
ready
to
venture
on
the
displeasure
of
God
,
and
venture
our
people
into
everlasting
misery
,
rather
then
get
ill-will
to
ourselves
.
This
distemper
must
be
diligently
resisted
,
3.
We
have
some
of
us
also
a
foolish
bashfulness
,
which
makes
us
very
backward
to
begin
with
them
,
and
to
speak
plainly
to
them
:
we
are
so
modest
forsooth
,
that
we
blush
to
speak
for
Christ
,
or
to
contradict
the
Devil
,
or
to
save
a
soul
:
when
shameful
works
we
are
less
ashamed
of
.
4.
We
are
so
carnal
,
that
we
are
prone
by
our
fleshly
interests
,
to
be
drawn
to
unfaithfulness
in
the
work
of
Christ
.
Lest
we
lose
our
Tythes
,
or
bring
trouble
upon
ourselves
,
or
set
people
against
us
,
and
many
such
like
.
All
these
require
diligence
for
their
resistance
.
5.
The
greatest
impediment
of
all
is
,
that
we
are
too
weak
in
the
faith
:
So
that
when
we
should
set
upon
a
man
for
his
conversion
with
all
our
might
,
if
there
be
not
the
stirrings
of
unbelief
within
us
,
to
raise
up
actual
questionings
of
Heaven
and
Hell
,
whether
the
things
that
we
should
earnestly
press
be
true
,
yet
at
least
the
belief
of
them
is
so
weak
,
that
it
will
hardly
excite
in
us
so
kindly
,
resolute
,
and
constant
zeal
:
So
that
our
whole
motion
will
be
but
weak
,
because
the
spring
of
faith
is
so
weak
.
O
what
need
therefore
have
all
Ministers
for
themselves
and
their
work
,
to
look
well
to
their
faith
,
especially
that
their
Assent
to
the
truth
of
Scripture
,
about
the
Joy
and
Torments
of
the
life
to
come
,
be
sound
and
lively
.
6.
And
lastly
,
we
have
commonly
a
great
deal
of
unskilfulness
and
unfitness
for
this
work
.
Alas
how
few
know
how
to
deal
with
an
ignorant
worldly
man
for
his
salvation
!
To
get
within
him
,
and
win
upon
him
,
and
suit
all
speeches
to
mens
several
conditions
and
tempers
,
to
choose
the
meetest
subjects
,
and
follow
them
with
the
holy
mixture
of
seriousness
,
and
terrour
,
and
love
,
and
meekness
,
and
evangelical
allurements
!
O
who
is
fit
for
such
a
thing
!
I
profess
seriously
,
it
seems
to
me
(
by
experience
)
as
hard
a
matter
to
confer
aright
with
such
a
carnal
person
in
order
to
his
change
,
as
to
preach
such
Sermons
as
ordinarily
we
do
,
if
not
much
more
.
All
these
Difficulties
in
our selves
should
waken
us
to
resolutions
,
preparation
and
diligence
,
that
we
be
not
overcome
by
them
,
and
hindred
from
,
or
in
the
work
.
2.
AND
for
our
people
,
we
have
as
many
Difficulties
to
encounter
with
in
them
.
1.
Too
many
of
them
will
be
obstinately
unwilling
to
be
taught
;
and
scorn
to
come
at
us
,
as
being
too
good
to
be
catechized
,
or
too
old
to
learn
:
unless
we
deal
wisely
with
them
in
publike
and
private
,
by
the
force
of
Reasons
,
the
power
of
Love
to
conquer
their
perversness
;
which
we
must
carefully
endeavour
.
2.
And
so
great
is
the
dulness
of
many
that
are
willing
,
that
they
can
scarce
learn
a
leaf
of
a
Catechism
in
a
long
time
,
and
therefore
will
keep
away
,
as
ashamed
of
their
ignorance
,
unless
we
are
wise
and
diligent
to
encourage
them
.
3.
And
when
they
do
come
,
so
great
is
their
ignorance
and
unapprehensiveness
,
that
you
will
find
it
a
wonderful
hard
matter
to
get
them
to
understand
you
,
so
that
if
you
have
not
the
skill
of
making
things
plain
,
you
will
leave
them
as
strange
to
it
,
as
before
.
4.
And
yet
harder
will
you
find
it
to
work
things
upon
their
hearts
,
and
set
them
so
close
to
the
quick
,
as
to
make
that
saving
change
which
is
our
end
,
and
without
which
our
labour
is
almost
lost
.
Oh
what
a
block
,
what
a
rock
is
a
hardened
carnal
heart
!
How
stiffly
will
it
resist
the
most
powerful
perswasions
!
and
hear
of
everlasting
life
or
death
as
a
thing
of
nothing
!
If
you
have
not
therefore
great
seriousness
,
and
fervency
,
and
working
matter
,
and
fitness
of
expression
,
what
good
can
you
expect
?
And
when
all
is
done
,
the
spirit
of
Grace
must
do
the
work
:
But
as
God
and
men
do
use
to
choose
instruments
most
suitable
to
the
nature
of
the
agent
,
work
or
end
,
so
here
the
spirit
of
wisdom
,
life
,
and
holiness
,
doth
not
use
to
work
by
foolish
,
dead
or
carnal
instruments
,
but
by
such
perswasions
of
Light
,
and
Life
,
and
Purity
,
as
are
likest
to
it self
,
and
to
the
work
that
is
to
be
wrought
thereby
.
5.
And
when
you
have
made
some
desirable
Impressions
on
their
hearts
,
if
you
look
not
after
them
,
and
have
not
a
special
care
of
them
when
they
are
gone
,
their
hearts
will
soon
return
to
their
former
hardness
,
and
their
old
companions
,
and
temptations
will
work
off
all
again
.
I
do
but
briefly
hint
these
things
which
you
so
well
know
.
All
the
difficulties
of
the
work
of
conversion
,
which
you
use
to
acquaint
the
people
with
,
are
here
before
us
in
our
present
work
;
which
I
will
forbear
to
enumerate
,
as
supposing
it
unnecessary
.
SECT.
III.
III.
THE
third
sort
of
moving
Reasons
are
drawn
from
the
Necessity
of
the
undertaken
work
:
For
if
it
were
not
Necessary
,
the
lazy
might
be
discouraged
rather
then
excited
,
by
the
forementioned
difficulties
,
as
is
aforesaid
.
And
if
we
should
here
expatiate
,
we
might
find
matter
for
a
volumn
by
it self
.
But
because
I
have
already
been
longer
then
I
did
intend
,
I
shall
only
give
you
a
brief
hint
of
some
of
the
general
grounds
of
this
Necessity
.
And
1.
it
is
Necessary
by
Obligation
,
Ut
Officium
,
Necessitate
praeceoti
:
and
2.
It
is
necessary
ad
finem
;
and
that
,
1.
For
God
.
2.
For
our
neighbours
.
3.
And
for
our selves
.
1.
For
the
first
of
these
.
1.
We
have
on
us
the
Obligation
of
Scripture-precepts
.
1.
General
.
2.
Special
.
And
2.
the
subservient
obligation
(
or
the
first
bound
faster
on
us
)
by
Promises
and
Threatnings
.
3.
And
these
also
seconded
by
executions
,
even
1.
by
actual
Judgements
:
2.
and
mercies
.
And
lastly
,
we
have
the
Obligation
of
our
own
undertaking
upon
us
.
These
all
deserve
your
Consideration
,
but
may
not
be
insisted
on
by
me
,
lest
I
be
over
tedious
.
1.
Every
Christian
is
Obliged
to
do
all
that
he
can
for
the
salvation
of
others
,
but
every
Minister
is
doubly
obliged
,
because
he
is
separated
to
the
Gospel
of
Christ
,
and
is
to
give
up
himself
wholly
to
that
work
.
Rom.
1.
1.
1
Tim.
4.
15.
It
is
needless
to
make
any
further
question
of
our
Obligation
,
when
we
know
that
this
work
is
needful
to
our
peoples
conversion
and
salvation
,
and
that
we
are
in
general
commanded
to
do
all
that
is
needful
to
those
ends
,
as
far
as
we
are
able
.
That
they
are
necessary
to
those
ends
hath
been
shewed
before
;
and
shall
be
more
anon
.
Even
the
antient
professors
,
have
need
to
be
taught
the
Principles
of
Gods
Oracles
,
if
they
have
neglected
it
,
or
forgot
it
,
saith
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
5.
12.
Whether
the
unconverted
have
need
of
conversion
and
the
means
of
it
,
I
hope
is
no
doubt
among
us
:
And
whether
this
be
a
means
,
and
a
needful
means
,
experience
may
put
us
far
out
of
doubt
,
if
we
had
no
more
.
Let
them
that
have
taken
most
pains
in
publike
,
examine
their
people
,
and
try
whether
many
of
them
be
not
yet
as
ignorant
and
careless
almost
,
as
if
they
had
never
heard
the
Gospel
.
For
my
part
,
I
study
to
speak
as
plainly
and
movingly
as
I
can
,
(
and
next
my
study
to
speak
truly
,
these
are
my
chief
studies
)
and
yet
I
frequently
meet
with
those
that
have
been
my
hearers
this
8.
or
10.
years
,
who
know
not
whether
Christ
be
God
or
man
,
and
wonder
when
I
tell
them
the
history
of
his
birth
,
and
life
,
and
death
,
and
sending
abroad
the
Gospel
,
as
if
they
had
never
heard
it
before
,
and
that
know
not
that
Infants
have
any
original
sin
:
And
of
those
that
know
the
History
of
the
Gospel
,
how
few
are
they
that
know
the
nature
of
that
faith
,
repentance
,
and
holiness
,
that
it
requireth
;
Or
at
least
,
that
know
their
own
hearts
?
But
most
of
them
have
an
ungrounded
affiance
in
Christ
,
trusting
that
he
will
pardon
,
justifie
and
save
them
,
while
the
world
hath
their
hearts
,
and
they
live
to
the
flesh
:
And
this
assiance
they
take
for
a
justifying-faith
.
I
have
found
by
experience
,
that
an
ignorant
sot
that
hath
been
an
unprofitable
hearer
so
long
,
hath
got
more
knowledge
and
remorse
of
conscience
in
half
an
hours
close
discourse
,
then
they
did
from
ten
years
publike
preaching
.
I
know
that
preaching
of
the
Gospel
publikely
is
the
most
excellent
means
,
because
we
speak
to
many
at
once
:
But
otherwise
,
it
is
usually
far
more
effectual
to
preach
it
privately
to
a
particular
sinner
,
as
to
himself
.
For
the
plainest
man
that
is
,
can
scarce
speak
plain
enough
in
publike
for
them
to
understand
;
but
in
private
we
may
much
more
.
In
publike
,
we
may
not
use
such
homely
expressions
,
or
repetitions
,
as
their
dulness
doth
require
,
but
in
private
we
may
:
In
publike
our
speeches
are
long
,
and
we
quite
over-run
their
understandings
and
memories
,
and
they
are
confounded
and
at
a
loss
,
and
not
able
to
follow
us
,
and
one
thing
drives
out
another
and
so
they
know
not
what
we
said
:
But
in
private
we
can
take
our
work
gra●●tim
,
and
take
our
hearers
with
us
as
we
go
;
and
by
questions
and
their
answers
,
we
can
see
how
far
they
go
with
us
,
and
what
we
have
next
to
do
.
In
publike
,
by
length
and
speaking
alone
,
we
lose
their
attentions
:
But
when
they
are
Interlocutors
,
we
can
easily
cause
them
to
attend
.
Besides
that
,
we
can
(
as
was
abovesaid
)
better
answer
their
Objections
,
and
engage
them
by
Promises
before
we
leave
them
,
which
in
publike
we
cannot
do
.
I
conclude
therefore
that
publike
preaching
will
not
be
sufficient
:
For
though
it
may
be
an
effectual
means
to
convert
many
,
yet
not
so
many
;
as
experience
,
and
Gods
appointment
of
further
means
,
may
assure
us
.
Long
may
you
study
and
preach
to
little
purpose
,
if
you
neglect
this
duty
.
2.
And
for
instances
of
particular
special
Obligations
,
we
might
easily
shew
you
many
,
both
from
Christs
own
example
,
who
used
this
interlocutory
preaching
,
both
to
his
Disciples
and
to
the
Jews
,
and
from
the
Apostles
examples
,
who
did
the
like
:
But
that
indeed
it
would
be
needless
tediousness
to
recite
the
passages
to
those
that
so
well
know
them
,
it
being
the
most
ordinary
way
of
the
Apostles
preaching
,
to
do
it
thus
interlocutorily
and
by
discourse
:
And
when
they
did
make
a
speech
any
thing
long
to
the
people
,
yet
the
people
and
they
discourse
it
out
in
the
conclusion
.
Thus
Peter
preached
to
the
Jews
,
Acts
2
and
to
〈◊〉
and
his
friends
,
Acts
10.
and
thus
Philip
preached
to
the
Eunuch
,
Acts
9.
and
thus
Paul
preached
to
the
Jaylor
,
Acts
16.
and
to
many
others
.
It
s
plain
that
it
was
the
commonest
preaching
of
those
times
,
which
occasioneth
the
Quakers
to
challenge
us
to
shew
where
any
ever
took
a
text
,
and
preacht
as
we
do
:
(
though
they
might
have
found
that
Christ
did
so
,
Luk.
4.
18.
)
Paul
preached
privately
to
them
of
reputation
,
l●st
he
should
have
run
,
and
laboured
in
vain
,
Gal.
2.
2.
And
that
earnest
charge
no
doubt
includeth
it
,
2
Tim.
4.
1
,
2.
I
charge
thee
therefore
before
God
and
the
Lord
Iesus
Christ
,
who
shall
Iudge
the
quick
and
the
dead
at
his
appearing
and
his
Kingdom
;
Preach
the
word
,
be
instant
in
season
,
and
out
of
season
;
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
and
Doctrine
.
Both
publike
preaching
,
and
all
sorts
of
Reproofs
and
Exhortations
are
here
required
.
3.
And
how
these
preceptss
are
seconded
with
promises
and
threatnings
,
is
so
well
known
,
that
I
shall
pass
it
over
with
the
rest
.
2.
THere
is
a
Necessity
also
of
this
Duty
ad
finem
;
and
first
,
To
the
Creater
Glory
of
God
,
by
the
fuller
success
of
the
Gospel
:
Not
simply
to
his
Glory
,
as
if
he
could
not
have
his
Glory
without
it
:
for
so
our
salvation
is
not
Necessary
to
his
Glory
:
but
to
his
Greater
Glory
:
because
he
is
most
honoured
and
pleased
when
most
are
saved
:
For
he
hath
sworn
that
he
hath
no
pleasure
in
the
Death
of
a
Sinner
,
but
rather
that
he
return
and
live
.
And
doubtless
as
every
Christian
liveth
to
the
Glory
of
God
,
as
his
End
so
will
he
gladly
take
that
course
that
may
most
effectually
promote
it
:
For
what
man
would
not
attain
his
Ends
?
O
Brethren
if
we
could
generally
set
this
work
a
foot
in
all
the
Parishes
of
England
,
and
get
our
people
to
submit
to
it
,
and
then
prosecute
it
skilfully
and
zealously
our selves
,
what
a
Glory
would
it
put
upon
the
face
of
the
Nation
,
and
what
Glory
would
redound
to
God
thereby
?
If
our
common
Ignorance
were
thus
banished
,
and
our
vanity
and
idleness
turned
into
the
study
of
the
way
of
life
,
and
every
Shop
,
and
every
house
were
busied
in
learning
of
Catechisms
,
and
speaking
of
the
word
and
works
of
God
,
what
Pleasure
would
God
take
in
our
Cities
and
Countries
?
He
would
even
dwell
in
our
habitations
and
make
them
his
delight
.
It
is
the
Glory
of
Christ
that
shineth
in
his
Saints
;
and
all
their
Glory
is
his
Glory
;
that
therefore
which
honoureth
them
,
in
Number
,
or
excellency
,
that
honoureth
him
;
Will
not
the
Glory
of
Christ
be
most
wonderful
and
conspicuous
in
the
new
Jerusalem
,
when
the
Church
shall
have
that
shining
lustre
that
is
described
in
Rev.
21.
?
It
is
he
that
is
the
sun
and
the
shield
of
his
Church
,
and
his
light
is
it
in
which
they
shall
have
light
;
and
the
business
of
every
Saint
is
to
glorifie
him
:
If
therefore
we
can
increase
the
Number
or
strength
of
the
Saints
,
we
thereby
increase
the
honour
of
the
King
of
Saints
;
For
he
will
have
service
and
praise
where
before
he
had
disobedience
and
dishonour
.
Christ
also
will
be
honoured
in
the
fruits
of
his
bloodshed
,
and
the
spirit
of
Grace
in
the
fruit
of
his
operations
;
And
do
not
all
these
Ends
require
that
we
use
the
means
with
diligence
?
2.
This
Duty
also
is
necessary
to
the
welfare
of
our
people
:
How
much
doth
it
conduce
to
their
salvation
is
manifest
.
Brethren
can
you
look
believingly
on
your
miserable
neighbours
,
and
not
perceive
them
calling
for
your
help
?
There
is
not
a
sinner
whose
case
you
should
not
so
far
compassionate
,
as
to
be
willing
to
relieve
them
at
dearer
rates
then
this
comes
to
.
Can
you
see
them
as
the
wounded
man
by
the
way
,
and
unmercifully
pass
by
?
Can
you
hear
them
cry
to
you
,
as
the
man
of
Macedonia
to
Paul
in
his
vision
,
come
and
help
us
?
and
yet
will
you
refuse
your
help
?
Are
you
entrusted
with
an
hospital
,
where
one
languisheth
in
one
corner
,
and
another
groaneth
in
another
,
and
cryeth
out
,
O
help
me
,
pity
me
for
the
Lords
sake
,
and
a
third
is
raging
mad
,
and
would
destroy
himself
and
you
,
and
yet
will
you
sit
idle
,
or
refuse
your
help
?
If
it
may
be
said
of
him
that
relieveth
not
mens
bodies
,
how
much
more
of
them
that
relieve
not
mens
souls
,
that
if
you
see
your
brother
have
need
,
and
shut
up
the
bowels
of
your
Compassion
from
him
,
how
dwelleth
the
love
of
God
in
you
?
You
are
not
such
Monsters
,
such
hard-hearted
men
,
but
you
will
pity
a
Leper
,
you
will
pity
the
naked
,
imprisoned
or
desolate
,
you
will
pity
him
that
is
tormented
with
grievous
pain
or
sickness
;
And
will
you
not
pity
an
ignorant
hard-hearted
sinner
?
will
you
not
pity
one
that
must
be
shut
out
from
the
presence
of
the
Lord
,
and
i
le
under
his
remediless
wrath
,
if
through
Repentance
speedily
prevent
it
not
?
O
what
a
heart
is
it
that
will
not
pity
such
a
one
?
what
shall
I
call
the
heart
of
such
a
man
?
a
heart
of
stone
,
or
a
very
rock
,
or
adamant
,
or
the
heart
of
a
Tyger
?
or
rather
the
heart
of
an
Infidel
?
for
sure
if
he
believed
the
misery
of
the
impenitent
,
it
is
not
possible
but
he
should
have
pity
on
him
!
Can
you
tell
men
in
the
Pulpit
,
that
they
shall
certainly
be
damned
except
they
repent
,
and
yet
have
no
pity
on
them
when
you
have
proclaimed
such
a
danger
?
And
if
you
pity
them
,
will
you
not
do
this
much
for
their
salvation
?
what
abundance
round
about
you
are
blindly
hastening
to
perdition
?
and
your
voice
is
appointed
to
be
the
means
of
reclaiming
them
.
The
Physician
hath
no
excuse
who
is
doubly
bound
to
relieve
the
sick
,
when
every
neighbour
is
to
help
them
.
Brethren
,
what
if
you
heard
sinners
cry
after
you
in
the
streets
,
O
Sir
;
have
pity
on
me
,
and
afford
me
your
advice
!
I
am
afraid
of
the
everlasting
wrath
of
God!
I
know
I
must
shortly
leave
this
world
,
and
I
am
afraid
lest
I
shall
be
miserable
in
the
next
I
Could
you
deny
your
help
to
such
a
sinner
?
What
if
they
came
to
your
Study-door
,
and
cryed
for
help
,
and
would
not
away
,
till
you
had
told
them
how
to
escape
the
wrath
of
God
?
could
you
find
in
your
hearts
to
drive
them
away
without
advice
?
I
am
confident
you
could
not
.
Why
,
alass
such
persons
are
less
miserable
then
they
that
cannot
cry
for
help
.
It
is
the
hardened
sinner
that
cares
not
for
your
help
that
most
needeth
it
:
and
he
that
hath
not
so
much
life
as
to
feel
that
he
is
dead
,
nor
so
much
light
as
to
see
his
danger
,
nor
so
much
sense
left
as
to
pity
himself
,
this
is
the
man
that
is
most
to
be
pityed
.
Look
upon
your
neighbours
round
about
you
,
and
think
what
abundance
need
your
help
in
no
less
a
case
then
the
apparent
danger
of
damnation
.
And
every
impenitent
person
that
you
see
and
know
about
you
,
suppose
that
you
hear
them
cry
to
you
for
help
as
ever
you
pitied
poor
wretches
pity
us
,
lest
we
should
be
tormented
in
the
flames
of
hell
:
if
you
have
the
hearts
of
men
,
pitty
us
:
And
do
that
for
them
that
you
would
do
if
they
followed
you
with
such
complaints
.
O
how
can
you
walk
and
talk
,
and
be
merry
with
such
people
,
when
you
know
their
case
?
Me
thinks
when
you
look
them
in
the
face
,
and
think
how
they
must
lie
in
perpetual
misery
,
you
should
break
forth
into
tears
(
as
the
Prophet
did
when
he
looked
upon
Hazael
,
)
and
then
fall
on
with
the
most
importunate
Exhortations
!
when
you
must
visit
them
in
their
sickness
,
will
it
not
wound
your
hearts
,
to
see
them
ready
to
depart
into
misery
,
before
you
have
ever
dealt
seriously
with
them
for
their
recovery
?
O
then
for
the
Lords
sake
,
and
for
the
sake
of
poor
souls
,
have
pity
on
them
,
and
bestir
your selves
,
and
spare
no
pains
that
may
conduce
to
their
salvation
.
3.
ANd
I
must
further
tell
you
,
that
this
Ministerial
fidelity
is
Necessary
to
your
own
welfare
,
as
well
as
to
your
peoples
.
For
this
is
your
work
,
according
to
which
(
among
others
)
you
shall
be
judged
.
You
can
no
more
be
saved
without
Ministerial
diligence
and
fidelity
,
then
they
or
you
can
be
saved
without
Christian
diligence
and
fidelity
,
If
you
care
not
for
others
,
at
least
care
for
your selves
.
O
what
is
it
to
answer
for
the
neglect
of
such
a
charge
?
and
what
sins
more
hainous
then
the
betraying
of
souls
?
Doth
not
that
threatning
make
us
tremble
?
[
If
thou
warn
not
the
wicked
—
their
blood
will
I
require
at
thy
hands
.
]
I
am
afraid
,
nay
I
am
past
doubt
,
that
the
day
is
near
when
unfaithful
Ministers
will
wish
that
they
had
never
known
that
charge
.
But
that
they
had
rather
been
Colliars
or
Tinkers
,
or
sweepers
of
Channels
,
then
Pastors
of
Christs
flock
!
when
besides
all
the
rest
of
their
sins
,
they
shall
have
the
blood
of
so
many
souls
to
answer
for
.
O
Brethren
,
our
death
as
well
as
our
peoples
is
at
hand
!
and
it
is
as
terrible
to
an
unfaithful
Pastor
as
to
any
.
When
we
see
that
dye
we
must
,
and
there
is
no
remedy
,
no
wit
or
learning
,
no
credit
or
popular
applause
can
put
by
the
stroke
,
or
delay
the
time
;
but
willing
or
unwilling
,
our
souls
must
be
gone
,
and
that
into
a
world
that
we
never
saw
,
where
our
persons
and
worldly
interest
will
not
be
respected
,
O
then
for
a
clear
Conscience
,
that
can
say
[
I
lived
not
to
my self
but
to
Christ
,
I
spared
not
my
pains
,
I
hid
not
my
talent
;
I
concealed
not
mens
misery
,
nor
the
way
of
their
recovery
.
]
O
Sirs
,
let
us
therefore
take
time
while
we
may
have
it
,
and
work
while
it
is
day
,
for
the
night
cometh
when
none
can
work
.
This
is
our
day
too
:
and
by
doing
good
to
others
,
we
must
do
good
to
our selves
.
If
you
would
prepare
for
a
comfortable
death
,
and
a
sure
and
great
Reward
,
the
harvest
is
before
you
:
g●rd
up
the
loins
of
your
minds
,
and
quit
your selves
like
men
;
that
you
may
end
your
days
with
that
confident
triumph
[
I
have
fought
a
good
fight
,
I
have
kept
the
faith
,
I
have
finished
my
course
;
henceforth
is
laid
up
for
me
a
crown
of
Righteousness
,
which
God
the
righteous
Iudge
shall
give
me
]
And
if
you
would
be
blessed
with
those
that
dye
in
the
Lord
;
Labour
now
,
that
you
may
rest
from
your
labours
then
,
and
do
such
works
as
you
would
wish
should
follow
you
,
and
not
such
as
will
prove
your
terror
in
the
review
.
SECT.
IV.
HAving
found
so
great
Reason
to
move
us
to
this
work
,
I
shall
,
before
I
come
to
the
Directions
.
1.
Apply
them
further
for
our
Humiliation
and
Excitation
.
And
2.
answer
some
Objections
that
may
be
raised
.
And
1.
what
cause
have
we
to
bleed
before
the
Lord
this
day
,
that
have
neglected
so
great
and
good
a
work
so
long
?
That
we
have
been
Ministers
of
the
Gospel
so
many
years
,
and
done
so
little
by
personal
instructions
and
conference
for
the
saving
of
mens
souls
!
If
we
had
but
set
a
work
this
business
sooner
,
that
we
have
now
agreed
upon
,
who
knows
how
many
more
might
have
been
brought
over
unto
Christ
?
and
how
much
happyer
we
might
have
made
our
Parishes
,
ere
now
?
And
why
might
we
not
have
done
it
sooner
as
well
as
now
?
I
confess
many
impediments
were
in
our
way
,
and
so
there
are
still
,
and
will
be
while
there
is
a
Devil
to
tempt
,
and
a
corrupt
heart
in
man
to
resist
the
light
:
But
if
the
greatest
impediment
had
not
been
in
our selves
,
even
in
our
own
darkness
,
and
dulness
,
and
undisposedness
to
duty
,
and
our
dividedness
and
unaptness
to
close
for
the
work
of
God
,
I
see
not
but
much
might
have
been
done
before
this
.
We
had
the
same
God
to
command
us
,
and
the
same
miserable
objects
of
compassion
,
and
the
same
liberty
from
Governors
of
the
Common-wealth
.
But
we
stood
looking
for
changes
,
and
we
would
have
had
the
Magistrate
not
only
to
have
given
us
leave
to
work
,
but
have
done
our
work
for
us
,
or
at
least
to
have
brought
the
game
to
our
hands
,
and
while
we
lookt
for
better
daies
,
we
made
them
worse
,
by
the
lamentable
neglect
of
a
chief
part
of
our
work
.
And
had
we
as
much
petitioned
Parliaments
for
the
interposition
of
their
Authority
to
compell
men
to
be
catechized
and
instructed
by
the
Minister
,
as
we
did
for
maintenance
and
other
matters
;
its
like
we
might
have
obtained
it
long
ago
,
when
they
were
forward
to
gratifie
us
in
such
undisputable
things
.
But
we
have
sinned
,
and
have
no
just
excuse
for
our
sin
;
somewhat
that
may
perhaps
excuse
à
tanto
,
but
nothing
à
toto
;
and
the
sin
is
so
great
,
because
the
duty
is
so
great
,
that
we
should
be
afraid
of
pleading
excuse
too
much
.
The
Lord
of
Mercy
forgive
us
,
and
all
the
Ministry
of
England
,
and
lay
not
this
or
any
of
our
Ministerial
negligences
to
our
charge
.
O
that
he
would
cover
all
our
unfaithfulness
,
and
by
the
blood
of
the
everlasting
Covenant
,
would
wash
away
our
guilt
of
the
blood
of
souls
,
that
when
the
chief
Shepherd
shall
appear
,
we
may
stand
before
him
in
peace
,
and
may
not
be
condemned
for
the
scattering
of
his
Flock
.
And
O
that
he
would
put
up
his
controversie
which
he
hath
against
the
Pastors
of
his
Church
,
and
not
deal
the
hardlyer
with
them
for
our
sakes
;
nor
suffer
underminers
or
persecutors
to
scatter
them
,
as
they
have
suffered
his
Sheep
to
be
scattered
!
and
that
he
will
not
care
as
little
for
them
,
as
they
have
done
for
the
souls
of
men
;
nor
think
his
salvation
too
good
for
them
,
as
they
have
thought
their
labour
and
sufferings
too
much
for
mens
salvation
:
and
as
we
have
had
many
daies
of
Humiliation
in
England
,
for
the
sins
of
the
Land
,
and
the
Judgements
that
have
lain
upon
us
,
I
hope
we
shall
hear
that
God
will
more
throughly
humble
the
Ministry
,
and
cause
them
to
bewail
their
own
neglects
,
and
to
set
apart
some
daies
through
the
Land
to
that
end
;
that
they
may
not
think
it
enough
to
lament
the
sins
of
others
,
while
they
over-look
their
own
;
and
that
God
may
not
abhor
our
solemn
National
humiliations
,
because
they
are
managed
by
unhumbled
Guides
;
and
that
we
may
first
prevail
with
him
for
a
pardon
for
our selves
,
that
we
may
be
the
fitter
to
beg
for
the
pardon
of
others
.
And
O
that
we
might
cast
out
the
dung
of
our
Pride
,
Contention
,
Self-seeking
and
Idleness
,
lest
God
should
cast
our
sacrifices
as
dung
in
our
faces
,
and
should
cast
us
out
as
the
dung
of
the
earth
,
as
of
late
he
hath
done
many
others
for
our
warning
!
and
that
we
might
presently
Resolve
in
concord
to
mend
our
pace
,
before
we
feel
a
sharper
spur
then
hitherto
we
have
felt
.
SECT.
V.
2.
AND
now
Brethren
,
what
have
we
to
do
for
the
time
to
come
,
but
to
deny
our
lazy
contradicting
flesh
,
and
rouze
up
our selves
to
the
business
that
we
are
engaged
in
.
The
harvest
is
great
,
the
labourers
are
too
few
;
the
loyterers
and
contentious
hinderers
are
many
;
the
souls
of
men
are
precious
;
the
misery
of
sinners
is
great
;
and
the
everlasting
misery
that
they
are
near
to
is
greater
;
the
beauty
and
glory
of
the
Church
is
desirable
;
the
joy
that
we
are
helping
them
to
,
is
unconceivable
;
the
comfort
that
followeth
a
faithful
steward-ship
is
not
small
;
the
comfort
of
a
full
success
also
will
be
greater
;
to
be
co-workers
with
God
and
his
Spirit
,
is
not
a
little
honour
;
to
subserve
the
blood-shed
of
Christ
for
mens
salvation
is
not
a
light
thing
:
to
lead
on
the
Armies
of
Christ
through
the
thickest
of
the
enemies
,
and
guide
them
safely
through
a
dangerous
wilderness
,
and
steer
the
vessel
through
such
storms
,
and
rocks
,
and
sands
,
and
shelves
,
and
bring
it
safe
to
the
harbour
of
Rest
,
requireth
no
small
skill
and
diligence
:
the
fields
now
seem
even
white
unto
harvest
,
the
preparations
that
have
been
made
for
us
are
very
great
;
the
season
of
working
is
more
warm
and
calm
,
then
most
ages
before
us
have
ever
seen
:
we
have
carelesly
loytered
too
long
already
;
the
present
time
is
posting
away
;
while
we
are
trifling
,
men
are
dying
,
&
how
fast
are
men
passing
into
another
world
?
And
is
there
nothing
in
all
this
to
awaken
us
to
our
duty
,
and
to
resolve
us
to
speedy
and
unwearied
diligence
?
Can
we
think
that
a
man
can
be
too
careful
and
painful
under
all
these
motives
and
engagements
?
Or
could
that
man
be
a
fit
instrument
for
other
mens
illumination
,
that
were
himself
so
blind
?
or
for
the
quickning
of
others
,
that
were
himself
so
sensless
?
What
Sirs
,
are
you
that
are
men
of
wisdom
as
dull
as
the
common
people
?
and
do
we
need
to
heap
up
a
multitude
of
words
to
perswade
you
to
a
known
and
weighty
duty
?
One
would
think
it
should
be
enough
to
set
you
on
work
,
to
shew
a
line
in
the
Book
of
God
,
to
prove
it
to
be
his
will
?
or
to
prove
to
you
that
the
work
hath
a
tendency
to
mens
salvation
?
One
would
think
that
the
very
sight
of
your
miserable
neighbours
should
be
motive
sufficient
to
draw
out
your
most
compassionate
endeavours
for
their
relief
?
If
a
cripple
do
but
unlap
his
sores
,
and
shew
you
his
disabled
limbs
,
it
will
move
you
without
words
?
and
will
not
the
case
of
souls
that
are
neer
to
damnation
move
you
?
O
happy
Church
,
if
the
Physicians
were
but
healed
themselves
!
and
if
we
had
not
too
much
of
that
Infidelity
and
stupidity
which
we
daily
preach
against
,
in
others
!
and
were
soundlyer
perswaded
of
that
which
we
perswade
men
of
,
and
deeplyer
affected
with
the
wonderful
things
,
wherewith
we
would
affect
them
!
Were
there
but
such
clear
and
deep
impressions
upon
our
souls
,
of
those
glorious
things
that
we
daily
preach
,
O
what
a
change
would
it
make
in
our
Sermons
,
and
in
our
private
course
!
O
what
a
miserable
thing
it
is
to
the
Church
and
to
themselves
,
that
men
must
preach
of
Heaven
and
Hell
,
before
they
soundly
believe
that
there
are
such
things
!
Or
have
felt
the
weight
of
the
Doctrines
which
they
preach
!
It
would
amaze
a
sensible
man
to
think
what
matters
we
preach
and
talk
of
!
What
it
is
for
the
soul
to
pass
out
of
this
flesh
,
and
go
before
a
righteous
God
,
and
enter
upon
unchangeable
Joy
or
Torment
!
O
with
what
amazing
thoughts
do
dying
men
apprehend
those
things
!
How
should
such
matters
be
preacht
and
discourst
of
?
O
the
gravity
,
the
seriousness
,
the
uncessant
diligence
,
that
these
things
require
!
I
know
not
what
others
think
of
them
,
but
for
my
part
,
I
am
ashamed
of
my
stupidity
,
and
wonder
at
my self
that
Ideal
not
with
my
own
and
others
souls
,
as
one
that
looks
for
the
great
day
of
the
Lord
;
and
that
I
can
have
room
for
almost
any
other
thoughts
or
words
,
and
that
such
astonishing
matters
do
not
wholly
take
me
up
:
I
marva●l
how
I
can
preach
of
them
slightly
and
coldly
!
and
how
I
can
let
men
alone
in
their
sins
!
and
that
I
do
not
go
to
them
and
beseech
them
for
the
Lords
sake
to
Repent
,
how
ever
they
take
it
,
and
whatever
pains
or
trouble
it
should
cost
me
!
I
seldom
come
out
of
the
Pulpit
,
but
my
Conscience
smiteth
me
that
I
have
been
no
more
serious
and
servent
in
such
a
Case
.
It
accuseth
me
not
so
much
for
want
of
humane
ornaments
or
elegancy
,
nor
for
letting
fall
an
unhansom
word
But
it
asketh
me
How
couldst
thou
speak
of
Life
and
Death
with
such
a
Heart
?
How
couldst
thou
Preach
of
Heaven
and
Hell
,
in
such
a
careless
sleepy
manner
?
Dost
thou
believe
what
thou
saist
?
Art
thou
in
earrest
or
in
jest
?
How
canst
thou
tell
people
that
sin
is
such
a
thing
,
and
that
so
much
misery
is
upon
them
and
before
them
,
and
be
no
more
affected
with
it
?
shouldst
thou
not
weep
over
such
a
people
,
and
should
not
thy
tears
interrupt
thy
words
?
shouldst
thou
not
cry
aloud
,
and
shew
them
their
transgressions
?
and
intreat
and
beseech
as
for
life
and
death
.
Truly
this
is
the
peal
that
Conscience
doth
ring
in
my
ears
,
and
yet
my
drouzie
soul
will
not
be
awakened
!
O
what
a
thing
is
a
senseless
hardened
heart
!
O
Lord
save
us
from
the
plague
of
Infidelity
and
Hard-heartedness
our selves
,
or
else
how
shall
we
be
fit
Instruments
of
saving
others
from
it
!
O
do
that
on
our
own
souls
,
which
thou
wouldst
use
us
to
do
on
the
souls
of
others
!
I
am
even
confounded
to
think
what
difference
there
is
between
my
sickness
apprehensions
,
and
my
Pulpit
and
discoursing
apprehensions
of
the
life
to
come
?
That
ever
that
can
seem
so
light
a
matter
to
me
now
,
which
seemeth
so
great
and
astonishing
a
matter
then
;
and
I
know
will
do
so
again
when
death
looks
me
in
the
face
,
when
yet
I
daily
know
and
think
of
that
approaching
hour
!
and
yet
those
fore
thoughts
will
not
recover
such
working
apprehensions
?
O
Brethren
sure
if
you
had
all
conversed
with
neighbour-death
as
oft
as
I
have
done
,
and
as
often
received
the
sentence
in
your selves
,
you
would
have
an
unquiet
Conscience
,
if
not
a
reformed
life
in
your
Ministerial
diligence
and
fidelity
;
and
you
would
have
something
within
you
that
would
frequently
ask
you
such
questions
as
these
:
Is
this
all
thy
Compassion
on
lost
sinners
?
wilt
thou
do
no
more
to
seek
and
to
save
them
?
Is
there
not
such
and
such
,
and
such
a
one
,
O
how
many
round
about
thee
,
that
are
yet
the
visible
sons
of
death
?
What
hast
thou
said
to
them
or
done
for
their
recovery
?
shall
they
dye
,
and
be
in
Hell
before
thou
wilt
speak
to
them
one
serious
word
to
prevent
it
?
shall
they
there
curse
thee
for
ever
that
didst
no
more
in
time
to
save
them
?
such
cries
of
Conscience
are
daily
in
mine
ears
,
though
the
Lord
knows
I
have
too
little
obeyed
them
.
The
God
of
Mercy
pardon
me
,
and
awake
me
,
with
the
rest
of
his
servants
that
have
been
thus
sinfully
negligent
,
I
confess
to
my
shame
,
that
I
seldom
hear
the
Bell
toll
for
one
that
is
dead
,
but
Conscience
asketh
me
What
hast
thou
done
for
the
saving
of
that
soul
before
it
left
the
body
?
There
is
one
more
gone
to
Iudgement
:
what
didst
thou
to
prepare
them
for
Iudgement
?
and
yet
I
have
been
slothful
and
backward
to
help
the
rest
that
do
survive
.
How
can
you
chuse
,
when
you
are
laying
a
Corps
in
the
grave
,
but
think
with
your selves
,
Here
lieth
the
body
,
but
where
is
the
soul
?
and
what
have
I
done
for
it
,
before
it
departed
?
It
was
part
of
my
charge
,
what
account
can
I
give
of
it
,
O
Sirs
,
is
it
a
small
matter
to
you
to
answer
such
questions
,
as
these
?
It
may
seem
so
now
,
but
the
hour
is
coming
when
it
will
not
seem
so
.
If
our
hearts
condem
us
.
God
is
greater
then
our
hearts
,
and
will
condemn
us
much
more
●even
with
another
kind
of
Condemnation
then
Conscience
doth
.
The
voice
of
conscience
now
is
a
stil
voice
,
and
the
sentence
of
Conscience
is
a
gentle
sentence
,
in
comparison
of
the
voice
,
and
the
sentence
of
God
.
Alas
!
Conscience
seeth
but
a
very
little
of
our
sin
and
misery
,
in
comparison
of
what
God
seeth
.
What
mountains
would
these
things
appear
to
your
souls
,
which
now
seem
mole
hils
?
What
beams
would
these
be
in
your
eyes
that
now
seem
motes
,
if
you
did
but
see
them
with
a
clearer
light
?
(
I
dare
not
say
,
As
God
seeth
them
)
we
can
easily
make
shift
to
plead
the
Cause
with
Conscience
,
and
either
bribe
it
,
or
bear
its
sentence
:
but
God
is
not
so
easily
dealt
with
,
nor
his
sentence
so
easily
born
.
Wherefore
we
receiving
(
and
preaching
)
a
Kingdom
that
cannot
be
moved
,
let
us
have
grace
whereby
we
may
serve
God
acceptably
,
with
reverence
,
and
Godly
fear
:
for
our
God
is
a
Consuming
fire
,
Heb.
12.
ult.
But
because
you
shall
not
say
,
that
I
affright
my self
or
you
with
bug
bears
,
and
tell
you
of
dangers
and
terrors
when
there
are
none
,
I
will
here
add
the
certainty
and
sureness
of
that
Condemnation
,
that
is
like
to
befal
the
negligent
Pastors
,
and
particularly
that
will
befall
us
that
are
here
this
day
,
if
we
shall
hereafter
be
wilful
neglecters
of
this
great
work
;
How
many
will
be
ready
to
rise
up
against
us
to
our
Condemnation
?
1.
Our
Parents
that
destinated
us
to
the
Ministry
may
condemn
us
,
and
say
,
Lord
we
devoted
them
to
thy
service
,
and
they
made
light
of
it
,
and
serv'd
themselves
.
2.
Our
Masters
that
taught
us
,
our
Tutors
that
instructed
us
;
The
Schools
and
Universities
that
we
lived
in
,
and
all
the
years
that
we
spent
in
study
,
may
rise
up
in
judgement
against
us
,
and
Condemn
us
:
For
why
was
all
this
,
but
for
the
work
of
God
?
3.
Our
Learning
and
Knowledge
and
Ministerial
gifts
will
condemn
us
▪
For
to
what
are
we
made
partakers
of
these
,
but
for
the
work
of
God
?
4
Our
voluntary
undertaking
the
Charge
of
souls
will
condemn
us
;
For
all
men
should
be
true
to
the
trust
,
that
they
have
undertaken
?
5.
All
the
Care
of
God
for
his
Church
,
and
all
,
that
Christ
hath
done
and
suffered
for
them
,
will
rise
up
in
judgement
against
us
,
if
we
be
negligent
and
unfaithful
,
and
condemn
us
:
For
that
we
did
by
our
neglect
destroy
them
for
whom
Christ
dyed
.
6.
All
the
severe
Precepts
and
Charges
of
holy
Scripture
,
with
the
Promises
of
Assistance
and
reward
and
the
threatnings
of
punishment
,
will
rise
up
against
the
unfaithful
and
condemn
them
;
For
God
did
not
speak
all
this
in
vain
.
7.
All
the
Examples
of
the
Prophets
and
Apostles
and
other
Preachers
recorded
in
Scripture
,
will
rise
up
against
such
and
condemn
them
:
even
this
pattern
that
is
set
them
by
Paul
,
Acts
20.
And
all
the
examples
of
the
diligent
servants
of
Christ
in
these
latter
times
,
and
in
the
places
about
them
.
For
these
were
for
their
imitation
,
and
to
provoke
them
to
a
holy
emulation
in
fidelity
and
Ministerial
diligence
.
8.
The
Holy
Bible
that
is
open
before
us
,
and
all
the
Books
in
our
studies
that
tell
us
of
our
duty
,
directly
or
indirectly
,
may
condemn
the
lazy
and
unprofitable
servant
:
For
we
have
not
all
these
helps
and
furniture
in
vain
.
9.
All
the
Sermons
that
we
preach
to
perswade
our
people
to
work
out
their
salvation
with
fear
and
trembling
,
to
lay
violent
hands
upon
the
Crown
,
and
take
the
Kingdom
as
by
force
,
to
strive
to
enter
in
at
the
strait
gate
,
and
so
to
run
as
they
that
may
obtain
,
&c.
will
rise
up
against
the
unfaithful
and
condemn
them
.
For
if
it
so
nearly
concern
them
to
labour
for
their
salvation
,
doth
it
not
concern
us
who
have
the
charge
of
them
to
be
also
violent
,
laborious
,
and
unwearied
in
striving
to
help
on
their
salvation
?
Is
it
worth
their
labour
,
and
patience
,
and
is
it
not
also
worth
ours
?
10.
All
the
Sermons
that
we
preach
to
them
to
set
out
the
danger
of
a
natural
state
,
the
evil
of
sin
,
the
need
of
Christ
,
and
Grace
,
the
Joyes
of
heaven
,
and
the
torments
of
hell
,
yea
and
the
truth
of
Christian
Religion
,
will
rise
up
in
Judgement
against
such
and
condemn
them
.
And
a
sad
review
it
will
be
to
themselves
,
when
they
shall
be
forc't
to
think
Did
I
tell
them
of
such
great
dangers
and
hopes
in
publike
,
and
w●●ld
I
do
no
more
to
help
them
in
private
?
What
tell
them
daily
of
threatned
damnation
,
and
yet
let
them
run
into
it
so
easily
?
Tell
them
of
such
a
Glory
,
and
scarce
speak
a
word
to
them
personallly
to
help
them
to
it
?
Were
these
such
great
matters
with
me
at
Church
,
and
so
small
when
I
came
home
?
]
All
this
is
dreadful
self-condemnation
.
11.
All
the
Sermons
that
we
have
preached
to
perswade
other
men
to
such
duties
,
as
neighbours
to
exhort
one
another
daily
,
and
plainly
to
rebuke
them
,
and
parents
and
masters
to
do
it
to
their
children
and
servants
,
will
rise
up
in
Judgement
against
such
,
and
condemn
them
.
For
will
you
perswade
others
to
that
which
you
will
not
do
(
as
far
as
you
can
)
your selves
?
When
you
threaten
them
for
neglecting
it
,
you
threaten
your
own
souls
.
12.
All
our
hard
censures
of
the
Magistrate
for
doing
no
more
,
and
all
our
reproofs
of
him
for
permitting
Seducers
,
and
denying
his
further
assistance
to
the
Ministers
,
doth
condemn
our selves
if
we
refuse
our
own
duty
.
What
must
all
the
Rulers
of
the
world
be
servants
to
our
sloathfulness
,
or
light
us
the
candle
to
do
nothing
,
or
only
hold
the
stirrup
to
our
Pride
,
or
make
our
beds
for
us
,
that
we
may
sleep
by
day-light
?
Should
they
do
their
part
in
a
subordinate
office
to
protect
and
further
us
,
and
should
not
we
do
ours
who
stand
nearest
to
the
end
?
13.
All
the
maintenance
that
we
take
for
our
service
if
we
be
unfaithful
will
condemn
us
:
For
who
is
it
that
will
pay
a
servant
to
take
his
pleasure
,
or
sit
still
or
work
for
himself
?
If
we
have
the
Fleece
,
it
is
sure
that
we
may
look
to
the
●lock
.
And
by
taking
the
wages
,
we
oblige
our selves
to
the
work
.
14.
All
the
honour
that
we
expect
or
receive
from
the
people
,
and
all
the
Ministerial
Priviledges
before
mentioned
will
condemn
the
unfaithful
:
For
the
honour
is
but
the
encouragement
to
the
work
,
and
obligeth
to
it
.
15.
All
the
witness
that
we
have
born
against
the
scandalous
negligent
Ministers
of
this
age
,
and
the
words
we
have
spoken
against
them
,
and
all
the
endeavours
that
we
have
used
for
their
removal
,
will
condemn
the
unfaithful
.
For
God
is
no
respecter
of
persons
:
If
we
succed
them
in
their
sins
,
we
spoke
all
that
against
ourselves
.
And
as
we
condemned
them
,
God
and
others
will
condemn
us
,
if
we
imitate
them
.
And
though
we
be
not
so
bad
as
they
,
it
will
prove
sad
to
be
too
like
them
.
16.
All
the
Judgements
that
God
hath
executed
on
them
in
this
age
before
our
eyes
,
will
condemn
us
if
we
be
unfaithful
:
Hath
he
made
the
idle
Shepherds
and
sensual
drones
,
to
stink
in
the
nostrils
of
the
people
?
and
will
he
honour
us
,
if
we
be
idle
and
sensual
?
Hath
he
sequestred
them
,
and
cast
them
our
of
their
habitations
,
and
out
of
the
Pulpits
,
and
laid
them
by
,
as
dead
,
while
they
are
alive
,
and
made
them
a
hissing
and
a
by-word
in
the
Land
?
and
yet
dare
we
imitate
them
?
Are
not
their
sufferings
our
warnings
?
and
did
not
all
this
befall
them
for
our
examples
?
If
any
thing
in
the
world
should
waken
Ministers
to
self-denyal
and
diligence
,
one
would
think
we
had
seen
enough
to
do
it
!
If
the
Judgements
of
God
on
one
man
should
do
so
much
,
what
should
so
many
years
judgement
on
so
many
hundreds
of
them
do
?
Would
you
have
imitated
the
old
world
,
if
you
had
seen
the
flood
that
drowned
them
!
Would
you
have
taken
up
the
sins
of
Sodom
,
Pride
,
Fulness
of
bread
,
Idleness
,
if
you
had
stood
by
and
seen
the
flames
of
Sodom
!
This
was
Gods
argument
to
deter
the
Israelites
from
the
Nations
sins
,
because
,
for
all
these
things
they
had
seen
them
cast
one
before
them
.
Who
would
have
been
a
Iudas
that
had
seen
him
hanged
and
burst
?
and
who
would
have
been
a
lying
sacrilegious
hypocrite
,
that
had
seen
●nanias
and
Saphira
dye
?
And
who
would
not
have
been
afraid
to
contradict
the
Gospel
,
that
had
seen
●l●mas
smitten
blind
?
And
shall
we
prove
self-seeking
,
idle
Ministers
,
when
we
have
seen
God
scourging
such
out
of
his
Temple
,
and
sweeping
them
away
as
dirt
into
the
Channels
?
God
forbid
!
For
then
how
great
,
and
how
manifold
will
our
condemnation
be
?
17.
All
the
Disputations
and
eager
contests
that
we
have
had
against
unfaithful
men
,
and
for
a
faithful
Ministry
,
will
condemn
us
,
if
we
be
unfaithful
?
And
so
will
the
Books
that
we
have
written
to
those
ends
.
How
many
score
,
if
not
hundreds
of
Catechisms
are
written
in
England
?
and
yet
shall
we
forbear
to
use
them
?
How
many
Books
have
been
written
for
Discipline
,
by
English
and
Scottish
Divines
?
and
how
fully
hath
it
been
defended
?
and
what
reproach
hath
been
cast
upon
the
adversaries
of
it
through
the
Land
?
And
yet
shall
we
lay
it
by
,
as
useless
,
when
we
have
free
leave
to
use
!
O
fearful
hypocrisie
!
What
can
we
call
it
less
?
Did
we
think
when
we
were
writing
against
this
sect
,
and
the
sect
that
opposed
Discipline
,
that
we
were
writing
all
that
against
our selves
?
O
what
Evidence
do
the
Book-sellers
shops
,
and
their
own
Libraries
contain
against
the
greatest
part
,
even
of
the
godly
Ministers
of
the
Land
!
The
Lord
cause
them
seasonably
to
lay
it
to
heart
.
18.
All
the
daies
of
fasting
and
prayer
that
have
been
of
late
years
kept
in
England
so
a
Reformation
,
will
rise
up
in
Judgement
against
the
unreformed
,
that
will
not
be
perswaded
to
the
painful
part
of
the
work
.
And
I
confess
it
is
so
heavy
an
aggravation
of
our
sin
,
that
it
makes
me
ready
to
tremble
to
think
of
it
.
Was
there
ever
a
Nation
on
the
race
of
the
earth
that
hath
so
solemnly
and
so
long
,
followed
God
with
fasting
and
prayer
as
we
have
done
?
Before
the
Parliament
began
,
how
frequent
and
servent
were
wein
secret
:
After
that
for
many
years
time
together
,
we
had
a
monethly
Fast
commanded
by
the
Parliament
:
besides
frequent
private
and
publike
Fa●●s
on
the
by
.
And
what
was
all
this
for
?
What
ever
was
sometime
the
means
that
we
lookt
at
,
yet
still
the
end
of
all
our
Prayers
was
Church-Reformation
,
and
therein
especially
these
two
things
;
A
faithful
Ministry
;
and
Exercise
of
Discipline
in
the
Church
:
And
did
it
once
enter
then
into
the
hearts
of
the
people
,
yea
or
into
our
own
hearts
to
imagine
,
that
when
we
had
all
that
we
would
have
,
and
the
matter
was
put
into
our
own
hands
,
to
be
as
painful
as
we
could
,
and
to
exercise
what
Discipline
we
would
,
that
then
we
would
do
nothing
(
but
publikely
preach
)
that
we
would
not
be
at
the
pains
of
Catechizing
and
Instructing
our
people
personally
?
nor
exercise
any
considerable
part
of
Discipline
at
all
?
It
astonisheth
me
to
think
of
it
!
What
a
depth
of
deceit
is
it
,
the
heart
of
man
!
What
,
are
good
mens
hearts
so
deceitful
?
Are
all
mens
hearts
so
deceitful
?
I
confess
I
told
many
souldiers
and
other
sensual
men
then
,
that
when
they
had
fought
for
a
Reformation
,
I
was
confident
they
would
abhorr
it
and
be
enemies
to
it
,
when
they
saw
and
felt
it
:
thinking
that
the
yoak
of
Discipline
would
have
pincht
their
necks
:
and
that
when
they
had
been
catechized
and
personally
dealt
with
,
and
reproved
for
their
sin
,
in
private
and
publike
,
and
brought
to
publike
confestion
and
repentance
,
or
avoided
as
impenitent
,
they
would
have
scorned
and
spurned
against
all
this
,
and
have
taken
the
yoak
of
Christ
for
tyrannie
:
But
little
did
I
think
that
the
Ministers
would
have
let
all
fall
,
and
put
almost
none
of
this
upon
them
,
but
have
let
them
alone
for
fear
of
displeasing
them
,
and
have
let
all
run
on
as
it
did
before
.
O
the
earnest
prayers
that
I
have
heard
in
secret
daies
heretofore
for
a
Painful
Ministry
,
and
for
Discipline
!
As
if
they
had
even
wrestled
for
salvation
it self
?
Yea
they
commonly
called
Discipline
,
The
Kingdom
of
Christ
;
or
the
Exercise
of
his
Kingly
office
in
his
Church
;
and
so
preached
and
prayed
for
it
,
as
if
the
setting
up
of
Discipline
,
had
been
the
setting
up
of
the
Kingdom
of
Christ
.
And
did
I
then
think
that
they
would
refuse
to
set
it
up
when
they
might
!
What
is
the
Kingdom
of
Christ
now
reckoned
among
the
things
indifferent
!
If
the
God
of
heaven
that
knew
our
hearts
,
had
in
the
midst
of
our
Prayers
and
Cries
on
one
of
our
Publike
monethly
Fasts
,
returned
us
this
answer
with
his
dreadful
voice
,
in
the
audience
of
the
Assembly
,
You
deceitful
hearted
sinners
;
what
Hypocrisio
is
this
,
to
weary
me
with
your
cries
for
that
which
you
will
not
have
if
I
would
give
it
you
!
and
thus
to
lift
up
your
voices
for
that
which
your
souls
abhor
!
what
is
Reformation
,
but
the
instructing
and
importunate
perswading
of
sinners
to
entertain
my
Christ
and
Grace
as
offered
them
,
and
the
Governing
my
Church
according
to
my
word
?
and
these
which
are
your
work
,
you
will
not
be
perswaded
to
when
you
come
to
find
it
troublesom
and
ungreatful
!
when
I
have
delivered
you
,
it
is
not
me
but
your selves
that
you
will
serve
;
and
I
must
be
as
earnest
to
perswade
you
to
reform
the
Church
in
doing
your
own
duty
,
as
you
are
earnest
with
me
to
grant
you
liberty
for
reformation
?
and
when
all
is
done
,
you
will
leave
it
undone
,
and
will
be
long
before
you
will
be
perswaded
to
my
work
.
I
say
,
if
the
Lord
or
any
Messenger
of
his
,
had
given
us
in
such
an
answer
,
would
it
not
have
amazed
us
,
and
have
seemed
incredible
to
us
,
that
our
hearts
should
have
been
such
as
now
they
prove
!
and
would
we
not
have
said
as
Hazael
,
Is
thy
servant
a
dog
,
that
he
should
do
this
thing
?
Or
as
Peter
,
Though
all
men
forsake
or
deny
thee
,
I
will
not
!
Well
Brethren
!
too
sad
experience
hath
shewed
us
our
frailty
:
We
have
denyed
the
troublesom
and
costly
part
of
the
Reformation
,
that
we
prayed
for
!
But
Christ
yet
turneth
back
,
and
looketh
with
a
merciful
eye
upon
us
.
O
that
we
had
yet
the
hearts
,
immediately
to
go
out
&
weep
bitterly
,
and
to
do
so
,
as
we
have
done
,
no
more
,
lest
a
worse
thing
come
unto
us
,
and
now
to
follow
Christ
through
labour
and
suffering
,
though
it
were
to
the
death
,
whom
we
have
so
far
forsaken
.
19.
All
the
Judgements
upon
the
Nation
,
the
cost
,
the
labour
,
the
blood
,
and
the
deliverances
,
and
all
the
endeavours
of
the
Governors
for
Reformation
,
will
rise
up
against
us
if
we
now
refuse
to
be
faithful
for
a
Reformation
,
when
it
is
before
us
,
and
at
our
will
.
I
have
said
somewhat
of
this
before
.
Hath
God
been
hewing
us
out
a
way
with
his
sword
,
and
levelling
opposers
by
his
terrible
Judgements
,
and
yet
will
we
sit
still
or
play
the
sluggards
?
Have
England
,
Scotland
and
Ireland
paid
so
dear
for
a
Reformation
,
and
now
shall
some
men
treacherously
strangle
it
in
the
birth
,
and
others
expose
it
to
contempt
,
and
over-run
it
?
and
others
sit
still
and
look
on
it
as
a
thing
not
worth
the
trouble
:
How
many
thousand
persons
may
come
to
the
condemnation
of
such
men
?
The
whole
Countries
may
say
,
Lord
we
have
been
plundred
,
and
ruined
or
much
impover
shed
,
we
have
paid
taxes
these
many
years
,
and
it
was
a
Reformation
that
was
pretended
,
and
that
we
were
promised
,
in
all
;
and
now
the
Ministers
that
should
be
the
instruments
of
it
do
neglect
it
:
Many
thousands
may
say
,
Lord
we
ventured
our
lives
in
obedience
to
a
Parliament
,
that
promised
Reformation
,
and
now
we
cannot
have
it
.
The
souls
of
many
,
that
have
dyed
in
these
wars
may
cry
out
against
us
,
Lord
it
was
the
hopes
of
a
Reformation
that
we
fought
and
suffered
for
,
in
obedience
to
those
Governors
that
professed
to
intend
it
;
and
now
the
Pastors
reject
it
by
their
idleness
.
The
Parliament
may
say
,
How
long
did
we
sit
and
consult
about
Reformation
;
and
now
the
Ministers
will
not
execute
the
power
that
is
granted
them
?
The
Nation
may
say
,
How
oft
did
we
beg
it
of
God
,
and
Petition
the
Parliament
for
it
,
and
now
the
Ministers
deny
us
the
enjoyment
of
it
?
Yea
God
himself
may
say
,
How
many
prayers
have
I
heard
!
and
what
dangers
have
I
delivered
you
from
!
how
many
!
and
how
great
!
and
in
what
a
wonderful
manner
!
And
what
do
you
think
it
was
,
that
I
delivered
you
for
?
Was
it
not
that
you
should
do
my
work
!
And
will
you
betray
it
,
or
neglect
it
after
all
this
?
Truly
Sirs
,
I
know
not
what
others
think
,
but
when
I
consider
the
Judgements
that
we
have
felt
,
and
the
wonders
of
Mercy
that
my
eyes
have
seen
,
to
the
frequent
astonishment
of
my
soul
,
as
I
know
it
is
great
matters
that
these
things
oblige
us
to
,
so
I
am
afraid
lest
they
should
be
charged
on
me
as
the
aggravations
of
my
neglect
.
I
hear
every
exasperated
party
still
flying
in
the
faces
of
the
rest
,
and
one
saith
It
was
you
that
killed
the
King
,
and
the
other
saith
It
was
you
that
fought
against
a
Parliament
,
and
put
them
to
defend
themselves
,
and
drencht
the
land
in
blood
.
But
the
Lord
grant
that
it
be
not
we
,
if
we
prove
negligent
in
our
Ministry
,
and
betray
the
Reformation
that
God
hath
called
us
to
,
that
shall
have
all
this
blood
and
misery
charged
on
us
,
yea
though
we
had
never
any
other
hand
therein
:
And
that
the
Lord
say
not
of
us
,
as
of
John
,
even
when
he
had
destroyed
the
house
of
Ahab
by
his
command
,
because
he
accomplished
not
the
Reformation
which
that
execution
tended
to
,
Yet
a
little
while
,
and
I
will
avenge
the
blood
of
Iezrael
on
the
house
of
Jehn
,
Hof.
1.
4.
O
Sirs
,
can
we
find
in
our
hearts
to
lose
all
the
cost
and
trouble
of
the
three
Nations
,
and
all
to
save
us
a
little
trouble
in
the
Issue
,
and
so
to
bring
the
guilt
of
all
upon
our selves
.
Far
be
it
from
us
if
we
have
the
hearts
of
Christians
.
20.
Lastly
,
if
we
should
yet
refuse
a
Reformation
,
in
our
Instructing
of
the
Ignorant
or
our
exercise
of
Christs
Discipline
,
how
many
Vows
and
Promises
of
our
own
may
rise
up
in
Judgement
against
us
and
condemn
us●
1.
In
the
National
Covenant
those
that
entered
into
it
did
vow
and
Promise
most
solemnly
before
the
Lord
and
his
people
,
that
Having
before
our
eyes
the
Glory
of
God
,
and
the
advancement
of
the
Kingdom
of
our
Lord
and
Saviour
Iesus
Christ
—
we
would
sincerely
,
really
and
constantly
endeavour
in
our
several
places
and
callings
the
Reformation
of
Religion
●n
Doctrine
,
Worship
,
Discipline
and
Government
—
and
we
did
profess
our
true
and
unfeigned
purpose
,
desire
and
endeavour
for
our selves
and
all
others
under
our
power
and
charge
,
both
in
publike
and
private
,
in
all
dutes
we
ow
to
God
and
man
,
to
amend
our
lives
,
and
each
one
to
go
before
another
in
the
Example
of
a
Real
Reformation
.
And
this
Covenant
we
made
as
in
the
presence
of
God
the
searcher
of
all
hearts
with
a
true
intention
to
perform
the
same
as
we
shall
answer
at
the
great
day
when
the
secrets
of
all
hearts
shall
be
disclosed
.
O
dreadful
case
then
that
we
have
put
our selves
into
,
if
infinite
mercy
help
us
not
out
!
May
we
not
say
after
the
reading
of
this
as
Iosi●h
after
the
reading
o●
the
Law
,
a
Kings
22.
13.
2
Chron.
34.
21.
Great
is
the
wrath
of
the
Lord
that
is
kindled
against
us
,
because
we
have
not
done
according
to
this
Covenant
.
Could
a
people
have
devised
a
readrer
way
to
thrust
themselves
under
the
curse
of
God
by
such
a
solemn
dreadful
Covenant
,
and
when
they
have
done
so
long
,
so
wilfully
,
so
openly
to
violate
it
?
Doth
not
this
plainly
bind
us
to
the
private
as
well
as
the
publike
part
of
our
duty
?
and
to
a
Real
Reformation
of
Discipline
in
our
practice
?
Again
therefore
I
must
needs
say
,
what
a
bottomless
depth
of
deceit
is
the
heart
of
man
!
O
what
heavy
charges
have
we
brought
against
many
others
of
these
times
for
breaking
this
solemn
Vow
and
Covenant
(
from
which
I
am
far
from
undertaking
to
acquit
them
)
when
yet
we
that
led
the
way
,
and
drew
on
others
,
and
daily
preach't
up
Reformation
and
Discipline
,
have
so
horribly
violated
this
Covenant
our selves
,
that
in
a
whole
Countrey
it
is
rare
to
find
a
Minister
,
that
hath
set
up
Discipline
or
private
Instruction
.
And
he
that
can
see
much
done
towards
it
in
England
,
hath
more
acquaintance
,
or
better
eyes
then
I
have
.
2.
Also
in
our
frequent
solemn
Humiliation
days
in
the
time
of
our
deep
distress
and
fear
,
how
publikely
and
earnestly
did
we
beg
deliverances
,
not
as
for
our
sakes
,
but
for
the
Church
and
Gospel
sake
,
as
if
we
had
not
cared
what
had
become
of
us
,
so
that
the
Reformation
of
the
Church
might
go
on
,
and
we
promised
if
God
would
hear
and
deliver
us
,
what
we
would
do
towards
it
.
But
O
how
unfaithful
have
we
been
to
those
Promises
!
as
if
we
were
not
the
same
men
that
ever
spoke
such
words
to
God!
I
confess
it
filleth
my
own
soul
with
shame
,
to
consider
the
unanswerableness
of
my
affections
and
Endeavours
to
the
many
fervent
prayers
,
rare
deliverances
,
and
confident
Promises
of
those
years
of
advesity
!
And
such
experiences
of
the
almost
incredible
unfaithfulness
of
our
hearts
,
is
almost
enough
to
make
a
man
never
trust
his
heart
again
;
and
Consequently
to
shake
his
Certainty
of
sincerity
:
Have
we
now
,
or
are
we
like
to
have
any
higher
Resolutions
,
then
those
were
which
we
have
broken
!
And
it
tends
also
to
make
us
question
in
the
next
extremity
,
even
at
the
hour
of
death
,
whether
God
will
hear
and
help
us
any
more
,
who
have
forfeited
our
Credit
with
him
by
proving
so
unfaithful
.
If
so
many
years
publike
humiliations
spurred
on
by
such
calamities
as
neither
we
nor
our
fathers
for
many
Generations
had
ever
seen
,
had
no
more
in
them
then
now
appears
,
and
if
this
be
the
issue
of
all
,
how
can
we
tell
how
to
believe
our selves
hereafter
?
It
may
makes
us
fear
lest
our
case
be
like
the
Israelites
,
Psal
78.
34
,
35
,
36
,
37
,
43
,
42
,
57.
Who
when
he
slew
them
,
then
they
sought
him
,
and
they
returned
,
and
enquired
early
after
God
:
and
they
remembred
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
,
Nevertheless
they
did
flatter
him
with
their
mouth
:
and
they
lyed
unto
him
with
their
tongues
;
For
their
heart
was
not
right
with
God
,
neither
were
they
stedfast
in
his
Covenant
.
They
remembred
not
his
hand
,
nor
the
day
when
he
delivered
them
from
the
Enemy
.
—
But
turned
back
,
and
dealt
unfaithfully
like
their
fathers
:
they
were
turned
aside
like
a
deceitful
bow
.
3.
Moreover
,
if
we
will
not
be
faithful
in
duties
that
we
are
engaged
to
,
our
own
Agreements
and
Engagements
which
remain
subscribed
by
our
hands
,
and
are
published
to
the
view
of
the
world
,
will
rise
up
in
judgement
against
us
and
condemn
us
.
We
have
engaged
our selves
under
our
hands
near
three
years
ago
,
that
we
will
set
up
the
exercise
of
Discipline
,
and
yet
how
many
have
neglected
it
to
this
day
without
giving
any
just
and
reasonable
excuse
?
We
have
now
subscribed
another
Agreement
and
Engagement
,
for
Catechizing
and
Instructing
all
that
will
submit
.
We
have
done
well
so
far
;
But
if
now
we
should
flag
and
prove
remiss
and
superficial
in
the
performance
,
Our
subscriptions
will
condemn
us
;
this
days
humiliation
will
condemn
us
.
Be
not
deceived
:
God
is
not
mocked
:
it
is
not
your
Names
only
,
but
your
hearts
and
hands
also
that
he
requireth
:
There
is
no
dallying
with
God
by
feigned
Promises
;
He
will
expect
that
you
be
as
good
as
your
words
.
He
will
not
hold
him
guiltless
,
that
by
false
Oaths
,
or
Vows
,
or
Covenants
with
him
doth
take
his
holy
Name
in
vain
?
When
thou
vowest
a
vow
unto
God
,
defer
not
to
pay
it
;
for
he
hath
no
pleasure
in
fools
;
pay
that
which
thou
hast
vowed
.
Better
it
is
that
thou
shouldst
not
vow
,
then
that
thou
shouldst
vow
and
not
pay
;
suffer
not
thy
mouth
to
cause
thy
flesh
to
sin
:
neither
say
thou
before
the
Angel
,
that
it
was
an
Error
;
wherefore
should
God
be
angry
at
thy
voice
,
and
destroy
the
work
of
thy
hands
,
Eccless
.
5
4
5
,
6.
And
thus
I
have
shewed
you
what
will
come
on
it
,
if
you
shall
not
set
your selves
faithfully
to
this
work
,
to
which
you
have
so
many
obligations
and
engagements
?
and
what
an
unexcusable
thing
our
neglect
would
be
,
and
how
great
and
manifold
a
condemnation
it
would
expose
us
to
.
Truly
Brethen
,
if
I
did
not
apprehend
the
work
to
be
of
exceeding
great
moment
,
to
your selves
,
to
the
people
,
and
to
the
honour
of
God
.
I
would
not
have
troubled
you
with
so
many
words
about
it
,
nor
have
presumed
to
have
spoken
so
sharply
as
I
have
done
.
But
when
it
is
for
life
and
death
men
are
apt
to
forget
their
reverence
,
and
courtefie
and
complements
,
commonly
called
Good
manners
!
For
my
part
I
apprehend
this
as
one
of
the
best
and
greatest
works
that
ever
I
put
mine
hand
to
in
my
life
.
And
I
verily
think
that
your
thoughts
of
it
are
as
mine
:
and
then
you
will
not
think
my
words
too
many
or
too
keen
.
I
can
well
remember
the
time
when
I
was
earnest
for
the
Reformation
of
matters
of
Ceremony
:
and
if
I
should
be
cold
in
such
a
substantial
matter
as
this
,
how
disorderly
,
and
disproportionable
would
my
Zeal
appear
!
Alas
,
can
we
think
that
the
Reformation
is
wrought
,
when
we
cast
out
a
few
Ceremonies
,
and
changed
some
vestures
,
and
gestures
,
and
forms
!
O
no
Sirs
!
it
is
the
converting
and
saving
of
souls
that
is
our
business
:
That
s
the
chiefest
part
of
the
Reformation
that
doth
most
good
,
and
tendeth
most
to
the
salvation
of
the
people
.
Let
others
take
it
how
they
will
,
I
will
so
far
speak
my
conscience
for
your
just
encouragement
,
as
to
say
again
,
that
I
am
verily
perswaded
that
as
you
are
happily
agreed
and
combined
for
this
work
,
so
if
you
will
but
faithfully
execute
this
Agreement
,
together
with
your
former
Agreement
for
Discipline
,
you
will
do
much
more
for
a
true
Reformation
,
and
that
peaceably
without
meddling
with
controverted
points
then
I
have
heard
of
any
part
of
England
to
have
done
before
you
,
and
yet
no
more
than
is
unquestionably
,
your
Duty
.
SECT.
VI.
I
Am
next
to
answer
some
of
those
Objections
,
which
backward
minds
may
cast
in
our
way
.
And
1.
some
may
object
,
that
this
course
will
take
up
so
much
time
that
a
man
shall
have
no
time
to
follow
his
studies
:
Most
of
us
are
young
and
raw
,
and
have
need
of
much
time
to
improve
our
own
abilities
,
which
this
course
will
prohibit
us
.
To
which
I
answer
:
1.
We
suppose
them
whom
we
perswade
to
this
work
,
to
understand
the
substance
of
the
Christian
Religion
,
and
to
be
able
to
teach
it
others
:
And
the
addition
of
lower
and
less
necessary
things
,
is
not
to
be
preferr'd
before
this
needful
communication
of
the
fundamentals
.
I
highly
value
common
knowledge
,
and
would
not
encourage
any
to
set
light
by
it
:
But
I
value
the
saving
of
souls
before
it
.
That
work
which
is
next
the
end
must
be
done
,
whatever
be
undone
:
It
s
a
very
desirable
thing
for
a
Physician
to
be
throughly
studied
in
his
art
;
and
to
be
able
to
see
the
reason
of
his
experiments
,
and
to
resolve
such
difficult
controversies
as
are
before
him
:
But
if
he
had
the
charge
of
an
Hospital
,
or
lived
in
a
City
that
had
the
raging
Pestilence
,
if
he
would
be
studying
de
fermentatica●
,
de
circulatione
sanguinis
,
de
vesicule
chyli
,
de
instrumentis
sanguificationis
,
and
such
like
excellent
useful
points
,
when
he
should
be
looking
to
his
patients
,
and
saving
mens
lives
,
and
should
turn
them
away
and
let
them
perish
,
and
tell
them
that
he
cannot
have
while
to
give
them
advice
,
because
he
must
follow
his
own
studies
,
I
should
take
that
man
for
a
preposterous
student
,
that
preferr'd
the
remote
means
before
the
end
it self
of
his
studies
:
and
indeed
I
should
think
him
but
a
civil
kind
of
Murderer
.
Mens
souls
may
be
saved
without
knowing
,
whether
God
did
predetermine
the
creature
in
all
its
acts
?
whether
the
understanding
necessarily
determines
the
wil
?
whether
God
works
Grace
in
a
Physical
or
Moral
way
of
causation
?
What
free-will
is
?
Whether
God
have
scientiam
mediam
?
Or
positive
decrees
de
malo
culpae
;
with
a
hundred
such
like
,
which
are
the
things
that
you
would
be
studying
when
you
should
be
saving
souls
.
Get
well
to
heaven
,
and
help
your
people
thither
,
and
you
shall
know
all
these
things
in
a
moment
,
and
a
thousand
more
which
now
by
all
your
studies
you
can
never
know
:
and
is
not
this
the
most
expeditious
&
certain
way
to
knowledg
.
2.
If
you
grow
not
extensively
in
knowlege
,
you
will
by
this
way
of
diligent
practice
obtain
the
intensive
more
excellent
growth
:
If
you
know
not
so
many
things
as
others
,
you
will
know
the
great
things
better
then
they
:
For
this
serious
dealing
with
sinners
for
their
salvation
,
will
help
you
to
far
deeper
apprehensions
of
their
saving
principles
,
then
will
be
got
by
any
other
means
.
And
a
little
more
of
the
knowledge
of
these
is
worth
all
the
other
knowledge
in
the
world
.
O
when
I
am
looking
heaven-ward
,
and
gazing
towards
the
inaccessible
light
,
and
aspiring
after
the
knowledge
of
God
,
and
find
my
soul
so
dark
and
distant
,
that
I
am
ready
to
say
,
[
I
know
not
God
;
he
is
above
me
:
quite
out
of
my
reach
]
this
is
the
most
killing
and
grievous
Ignorance
!
One
thinks
I
could
willingly
exchange
all
other
knowledge
that
I
have
for
one
glimpse
more
of
the
knowledge
of
God
and
the
life
to
come
.
O
that
I
had
never
known
a
word
in
Logick
,
Metaphysicks
,
&c.
Nor
known
what
ever
School-men
said
,
so
I
had
but
one
spark
more
of
that
light
that
would
shew
me
the
things
that
I
must
shortly
see
.
For
my
part
,
I
conceive
that
by
serious
talking
of
everlasting
things
,
and
teaching
the
Creed
and
shortest
Catechism
,
you
may
grow
more
in
knowledge
(
though
not
in
the
knowledge
of
more
things
)
and
prove
much
wiser
men
,
then
if
you
spent
that
time
in
common
or
curious
less
necessary
things
.
3.
Yet
let
me
add
,
that
though
I
count
this
the
chief
,
I
would
have
you
to
have
more
;
because
those
subservient
sciences
are
very
useful
:
and
therefore
I
say
,
that
you
may
have
competent
time
for
both
:
Lose
none
upon
vain
recreations
and
employn
ents
:
Trifle
not
away
a
minute
:
Consume
it
not
in
needless
sleep
:
Do
that
you
do
with
all
your
might
:
and
then
see
whether
you
have
not
a
competent
time
.
If
you
set
apart
but
two
daies
in
a
week
in
this
great
work
that
we
are
Agreed
on
,
you
may
find
some
for
common
studies
out
of
all
the
other
five
.
4.
Duties
are
to
be
taken
together
:
the
greatest
to
be
preferr'd
;
but
none
to
be
neglected
that
can
be
performed
;
not
one
to
be
pleaded
against
another
,
but
each
to
know
its
profession
:
but
if
there
were
such
a
case
of
Necessity
,
that
we
could
not
read
for
our selves
in
the
course
of
our
further
studies
,
and
Instruct
the
Ignorant
both
,
I
would
throw
by
all
the
Libraries
in
the
world
,
rather
then
be
guilty
of
the
perdition
of
one
soul
;
or
at
least
,
I
know
that
this
is
my
duty
.
Obj.
2.
But
this
course
will
destroy
the
health
of
our
bodies
,
by
continual
spending
the
spirits
,
&
allowing
us
no
time
for
necessary
recreations
;
and
it
will
woolly
lock
us
up
from
any
civil
friendly
visitations
,
so
that
we
must
never
stir
from
home
,
nor
take
our
delight
at
home
one
day
with
our
friends
,
for
the
relaxation
of
our
minds
;
but
as
we
shall
seem
discourteous
and
morose
to
others
,
so
we
shall
tire
our selves
,
and
the
bow
that
is
still
bent
will
be
in
danger
of
breaking
at
last
.
Answ
1.
This
is
the
meer
plea
of
the
flesh
for
its
own
interest
:
The
sluggard
saith
,
there
is
a
Lyon
in
the
way
.
He
will
not
plough
because
of
the
cold
.
There
is
no
duty
of
moment
and
self-denyal
,
but
if
you
consult
with
flesh
and
blood
,
it
will
give
you
as
wise
reasons
as
these
against
it
.
Who
would
ever
have
been
burnt
at
a
stake
for
Christ
,
if
this
reasoning
had
been
good
?
Yea
or
who
would
ever
have
been
a
Christian
?
2.
We
may
take
time
for
necessary
Recreation
for
all
this
?
An
hour
or
half
,
an
hours
walk
before
meat
,
is
as
much
Recreation
as
is
of
necessity
for
the
health
of
most
of
the
weaker
sort
of
students
.
I
have
reason
to
know
somewhat
of
this
by
long
experience
.
Though
I
have
a
body
that
hath
languished
under
great
weaknesses
many
years
,
and
my
diseases
have
been
such
as
require
as
much
exercise
as
almost
any
in
the
world
,
and
I
have
found
exercise
the
principal
means
of
my
preservation
till
now
,
and
therefore
have
as
great
reason
to
plead
for
it
as
any
man
that
I
know
alive
,
yet
I
have
found
that
the
foresaid
proportion
hath
been
blessed
to
my
preservation
(
though
I
know
that
much
more
had
been
like
to
have
tended
to
my
greater
health
.
)
And
I
do
not
know
one
Minister
of
an
hundred
,
that
needeth
so
much
as
my self
.
Yea
I
know
abundance
of
Ministers
that
scarce
ever
use
any
exercise
at
all
(
though
I
commend
it
not
in
them
)
I
doubt
not
but
it
is
our
duty
to
use
so
much
exercise
as
is
of
necessity
for
the
preservation
of
our
health
,
so
far
as
our
work
requireth
:
else
we
should
for
one
daies
work
lose
the
opportunity
of
many
:
But
this
may
be
done
,
and
yet
the
works
that
we
are
engaged
in
,
be
done
too
.
On
those
two
daies
a
week
that
you
set
apart
for
this
work
,
what
hinders
but
you
may
take
an
hour
or
two
to
walk
for
the
exercise
of
your
bodies
?
Much
more
on
other
daies
.
But
as
for
those
men
that
limit
not
their
Recreations
to
their
stated
hours
,
but
must
have
them
for
the
pleasing
of
their
voluptuous
humor
,
and
not
only
to
fit
them
for
their
work
,
such
sensualists
have
need
to
study
better
the
nature
of
Christianity
,
and
learn
the
danger
of
living
after
the
flesh
,
and
get
more
mortification
and
self-denyal
before
they
preach
these
things
to
others
.
If
you
must
needs
have
your
pleasures
,
you
should
not
have
put
your selves
into
that
calling
that
requireth
you
to
make
God
and
his
service
your
pleasure
,
and
restraineth
you
so
much
from
fleshly
pleasures
.
Is
it
your
baptismal
engagement
to
fight
against
the
flesh
?
and
do
you
know
that
much
of
the
Christian
warfare
consisteth
in
the
combate
between
the
flesh
and
the
spirit
?
and
that
is
the
very
difference
between
a
true
Christian
and
a
wicked
wretch
,
that
one
liveth
after
the
spirit
,
and
mortifyeth
the
deeds
and
desires
of
the
body
,
and
the
other
liveth
after
the
flesh
?
and
do
you
know
that
the
overcoming
the
flesh
is
the
principal
part
of
our
victory
,
on
which
the
Crown
of
life
depends
;
and
do
you
make
it
your
calling
to
preach
all
this
to
others
;
and
yet
for
all
this
must
you
needs
have
your
pleasures
?
If
you
must
,
then
for
shame
give
over
the
preaching
of
the
Gospel
,
and
the
profession
of
Christian
self-denyal
,
and
profess
your selves
to
be
as
you
are
,
and
as
you
sow
to
the
flesh
,
so
of
the
flesh
shall
you
receive
the
wages
of
corruption
.
Doth
such
a
one
as
Paul
say
?
I
therfore
so
run
,
not
as
uncertainly
:
so
fight
I
,
not
as
one
that
beateth
the
air
:
But
I
keep
under
my
body
,
and
bring
it
into
subjection
,
least
that
by
any
means
,
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
,
1
Cor.
4.
26
,
27.
And
have
not
such
sinners
as
we
,
need
to
do
so
?
Shall
we
pamper
our
bodies
,
and
give
them
their
desires
in
unnecessary
pleasures
,
when
Paul
must
keep
under
his
body
,
and
bring
it
into
subjection
?
Must
Paul
do
this
,
least
after
all
his
preaching
he
should
be
a
cast-away
?
and
have
not
we
cause
to
fear
it
of
our selves
much
more
?
I
know
that
some
pleasure
it self
is
lawful
:
that
is
,
when
it
is
of
use
to
the
fitting
us
for
our
work
.
But
for
a
man
to
be
so
far
in
love
with
his
pleasures
,
as
that
he
must
unnecessarily
wast
his
precious
time
in
them
,
and
neglect
the
great
work
of
God
for
mens
salvation
,
yea
and
plead
for
this
as
if
it
must
or
might
be
done
,
and
so
to
justifie
himself
in
such
a
course
,
is
a
wickedness
inconsistent
with
the
common
fidelity
of
a
Christian
,
much
more
with
the
fidelity
of
a
Teacher
of
the
Church
:
And
such
wretches
as
are
lovers
of
pleasures
,
more
then
lovers
of
God
,
must
look
to
beloved
of
him
accordingly
,
and
are
fitter
to
be
cast
out
of
Christian
Communion
,
then
to
be
the
chief
in
the
Church
for
we
are
commanded
,
from
such
to
turn
away
,
2
Tim.
3.
5.
Recreations
for
a
student
,
must
be
specially
for
the
exercise
of
his
body
,
he
having
before
him
such
variety
of
delights
to
his
mind
.
And
they
must
be
as
whetting
is
with
the
Mower
,
that
is
only
to
be
used
so
far
is
necessary
to
his
work
.
And
we
must
be
careful
that
it
rob
us
not
of
our
precious
time
,
but
be
kept
within
the
narrowest
bounds
that
may
be
.
I
pray
peruse
well
Mr.
Wheatley's
Sermon
of
Redemption
of
time
.
2.
And
then
the
labour
that
we
are
now
engaged
to
perform
,
is
not
likely
much
to
impair
our
health
.
It
s
true
,
it
must
be
serious
;
but
that
will
but
excite
and
revive
our
spirits
,
and
not
so
much
spend
them
.
Men
can
talk
all
the
day
long
of
other
matters
without
any
abatement
of
their
health
:
and
why
may
not
we
talk
with
men
about
their
salvation
without
such
great
abatement
of
ours
?
3.
It
is
to
be
understood
that
the
direction
that
we
give
,
and
the
work
which
we
undertake
is
not
for
dying
men
,
that
be
not
able
to
preach
or
speak
,
but
for
men
of
some
competent
measure
of
strength
,
and
whose
weaknesses
are
tollerable
,
and
may
admit
of
such
labours
.
4.
What
have
we
our
time
and
strength
for
,
but
to
lay
it
out
for
God
?
What
is
a
Candle
made
for
,
but
to
be
burnt
?
Burnt
and
wasted
we
must
be
,
and
is
it
not
fitter
it
should
be
in
lighting
men
to
heaven
,
and
in
working
for
God
,
then
in
living
to
the
flesh
?
How
little
difference
is
there
between
the
pleasure
of
a
long
life
and
of
a
short
,
when
they
are
both
at
an
end
?
What
comfort
will
it
be
at
death
,
that
you
lengthened
your
life
by
shortening
your
work
?
He
that
works
much
;
liveth
much
:
Our
life
is
to
be
esteemed
according
to
the
ends
and
works
of
it
,
and
not
according
to
the
meer
duration
.
As
Seneca
can
say
of
a
drone
,
ibi
jacet
,
non
ibi
vivit
;
&
diu
fuit
,
non
diu
vixit
:
Will
it
not
comfort
us
more
at
death
to
review
a
short
time
faithfully
spent
,
then
a
long
time
unfaithfully
?
4.
And
for
the
matter
of
Visitations
and
Civilities
,
if
they
be
for
greater
ends
,
or
use
,
then
our
Ministerial
imployments
are
,
you
may
break
a
Sabbath
for
them
;
you
may
forbear
preaching
for
them
,
and
so
may
forbear
this
private
work
;
But
if
it
be
otherwise
,
how
dare
you
make
them
a
pretence
to
neglect
so
great
a
duty
?
Must
God
wait
on
your
friends
?
What
if
they
be
Lords
,
or
Knights
,
or
Gentlemen
?
Must
they
be
served
before
God
?
Or
is
their
displeasure
or
censure
a
greater
hurt
to
you
,
then
Gods
displeasure
?
Or
dare
you
think
,
when
God
shall
question
you
for
your
neglects
,
to
put
him
off
with
this
excuse
,
Lord
I
would
have
spent
more
of
my
time
in
seeking
mens
salvation
,
but
that
such
a
Gentleman
and
such
a
friend
would
have
taken
it
ill
if
I
had
not
waited
on
them
.
If
you
yet
seek
to
please
men
,
you
are
no
longer
the
servants
of
Christ
.
He
that
dares
spend
his
life
in
flesh-pleasing
and
man-pleasing
,
is
bolder
then
I
am
.
And
he
that
dares
wast
his
time
in
complements
,
doth
little
consider
what
he
hath
to
do
with
it
.
O
that
I
could
but
improve
my
time
according
to
my
convictions
of
the
necessity
of
improving
it
!
He
that
hath
lookt
death
in
the
face
as
oft
as
I
have
done
,
I
will
not
thank
him
to
value
his
time
.
I
profess
I
admire
at
those
Ministers
that
have
time
to
spare
,
that
that
can
hunt
,
or
shoot
,
or
bowl
,
or
use
the
like
recreations
two
or
three
hours
,
yea
whole
daies
almost
together
,
That
can
sit
an
hour
together
in
vain
discourses
;
and
spend
whole
daies
in
complemental
visitations
,
and
journeys
to
such
ends
.
Good
Lord
,
what
do
these
men
think
on
!
when
so
many
souls
about
them
cry
for
their
help
,
and
death
gives
no
respite
;
and
they
know
not
how
short
a
time
their
people
and
they
may
be
together
?
When
the
smallest
Parish
hath
so
much
work
that
may
imploy
all
their
diligence
night
and
day
!
Brethren
,
I
hope
you
are
content
to
be
plainly
dealt
with
.
If
you
have
no
sense
of
the
worth
of
souls
,
and
of
the
preciousness
of
that
blood
that
was
shed
for
them
,
and
of
the
glory
that
they
are
going
to
,
and
of
the
misery
that
they
are
in
danger
of
;
then
are
you
no
Christians
,
and
therefore
very
unfit
to
be
Ministers
:
And
if
you
have
,
how
can
you
find
time
for
needless
recreations
,
visitations
or
discourses
?
Dare
you
like
idle
Gossips
,
chat
and
trifle
away
your
time
,
when
you
have
such
works
as
these
to
do
,
and
so
many
of
them
?
O
precious
time
!
How
swiftly
doth
it
pass
away
!
How
soon
will
it
be
gone
!
What
are
the
40
years
of
my
life
that
are
past
!
Were
every
day
as
long
as
a
moneth
,
me
thinks
it
were
too
short
for
the
work
of
a
day
!
Have
we
not
lost
enough
already
in
the
daies
of
our
vanity
?
Never
do
I
come
to
a
dying
man
that
is
not
utterly
stupid
,
but
he
better
sees
the
worth
of
time
!
O
then
if
they
could
call
time
back
again
,
how
loud
would
they
call
?
If
they
could
but
buy
it
,
what
would
they
give
for
it
?
And
yet
can
we
afford
to
trifle
it
away
!
Yea
and
to
allow
our selves
in
this
,
and
willfully
cast
off
the
greatest
works
of
God!
O
what
a
befooling
thing
is
sin
,
that
can
thus
distract
men
that
seem
so
wise
!
Is
it
possible
that
a
man
of
any
true
compassion
and
honesty
,
or
any
care
of
his
Ministerial
duty
,
or
any
sense
of
the
strictness
of
his
account
,
should
have
time
to
spare
for
idleness
and
vanity
?
And
I
must
tell
you
further
Brethren
,
that
if
another
might
take
some
time
for
meer
delight
which
were
not
necessary
,
yet
so
cannot
you
;
for
your
undertaking
binds
you
to
stricter
attendance
then
other
men
are
bound
to
.
May
a
Physitian
in
the
plague-time
,
take
any
more
relaxation
or
reereation
then
is
necessary
for
his
life
,
when
so
many
are
expecting
his
help
in
a
case
of
life
and
death
!
As
his
pleasure
is
not
worth
mens
lives
,
so
neither
is
yours
worth
mens
souls
.
Suppose
your
Cities
were
besieged
,
and
the
enemy
on
one
side
watching
all
advantages
to
surprize
it
,
and
on
the
other
seeking
to
fire
it
with
granadoes
which
are
cast
in
continually
.
I
pray
you
tell
me
now
,
if
certain
men
undertake
it
as
their
office
to
watch
the
ports
,
and
others
to
quench
the
fire
that
shall
be
kindled
in
the
houses
,
what
time
will
,
you
allow
these
men
for
their
recreation
or
relaxation
?
When
the
City
is
in
danger
,
or
the
fire
will
burn
on
and
prevail
if
they
intermit
their
diligence
!
Or
would
you
excuse
one
of
these
men
if
he
come
off
his
work
,
and
say
,
I
am
but
flesh
and
blood
,
I
must
have
some
pleasure
or
relaxation
?
At
the
utmost
sure
you
would
allow
him
none
but
of
necessity
?
Do
not
grudge
at
this
now
and
say
,
This
is
a
hard
saying
,
who
can
bear
it
?
For
it
is
your
mercy
;
and
you
are
well
,
if
you
know
when
you
are
well
,
as
I
shall
shew
you
in
answering
this
next
Objection
.
Object
.
3.
I
do
not
think
that
it
is
required
of
Ministers
that
they
make
drudges
of
themselves
.
If
they
preach
diligently
,
and
visit
the
sick
,
and
do
other
Ministerial
duties
,
and
occasionally
do
good
to
those
they
converse
with
,
I
do
not
think
that
God
doth
moreover
require
that
we
should
thus
tie
our selves
to
Instruct
every
person
distinctly
,
and
to
make
our
lives
a
burden
and
a
slavery
?
Answ.
1.
Of
what
use
and
weight
the
duty
is
,
I
have
shewed
before
land
how
plainly
it
is
commanded
.
And
do
you
think
God
doth
not
require
you
to
do
all
the
good
you
can
?
Will
you
stand
by
and
see
sinners
gasping
under
the
pangs
of
death
,
and
say
,
God
doth
not
require
me
to
make
my self
a
drudge
to
save
them
?
Is
this
the
voice
of
Ministerial
or
Christian
Compassion
?
or
rather
of
sensual
Lazarus
,
and
diabolical
cruelty
I
Doth
God
set
you
work
to
do
,
and
will
you
not
believe
that
he
would
have
you
do
it
?
Is
that
the
voice
of
obedience
,
or
of
rebellion
?
It
is
all
one
whether
your
flesh
do
prevail
with
you
to
deny
obedience
to
acknowledge
duty
,
and
say
plainly
I
wil
obey
no
further
then
it
pleaseth
me
.
Or
whether
it
may
make
you
wilfully
reject
the
evidence
that
should
convince
you
that
it
is
a
duty
,
and
say
I
will
not
believe
it
to
be
my
duty
unless
it
please
me
.
It
s
the
true
Character
of
an
hypocrite
,
to
make
a
Religion
to
himself
of
the
cheapest
part
of
Gods
service
,
which
will
stand
with
his
fleshly
ends
and
felicity
;
and
to
reject
the
rest
,
which
is
inconsistent
therewith
.
And
to
the
words
of
Hypocrisie
,
this
objection
superaddeth
the
words
of
gross
impiety
.
For
what
a
wretched
Calumny
is
this
against
the
most
high
God
,
to
call
his
service
a
slavery
and
drudgery
!
what
thoughts
have
these
men
of
their
Master
,
their
work
and
their
wages
?
the
thoughts
of
a
believer
or
of
an
Infidel
;
Are
these
men
like
to
honour
God
,
and
promote
his
service
that
have
such
base
thoughts
of
it
themseves
?
Do
these
men
delight
in
Holiness
,
that
account
it
a
slavish
work
?
Do
the
believe
indeed
the
Misery
of
sinners
,
that
account
it
such
a
slavery
to
be
diligent
for
to
save
them
.
Christ
saith
that
he
that
denieth
not
himself
and
forsaketh
not
all
and
taketh
not
up
his
cross
and
followeth
him
,
cannot
be
his
Disciple
.
And
these
men
count
it
a
slavery
to
labour
hard
in
his
vineyard
,
and
deny
their
ease
,
in
a
time
when
they
have
all
accomodations
and
Encouragements
?
How
far
is
this
from
forsaking
all
?
and
how
can
these
men
be
fit
for
the
Ministry
that
are
such
enemies
to
self-denyal
,
and
so
to
true
Christianity
?
Still
therefore
I
am
forced
to
say
,
that
all
these
Objections
are
so
prevalent
,
and
all
these
carnal
reasonings
hinder
the
Reformation
,
and
in
a
word
,
hence
is
the
chief
misery
of
the
Church
,
that
so
many
are
made
Ministers
before
they
are
Christians
.
If
these
men
had
seen
the
diligence
of
Christ
in
doing
good
,
when
he
neglected
his
meat
to
talk
with
one
woman
,
Joh.
4.
and
when
they
had
no
time
to
eat
bread
,
Mark
3.
22.
would
not
they
have
been
of
the
mind
of
his
carnal
friends
that
went
to
lay
hold
on
him
,
and
said
,
He
is
besides
himself
,
vers.
21.
They
would
have
told
Christ
he
made
a
drudge
or
a
slave
of
himself
,
and
God
did
not
require
all
this
ado
.
If
they
had
seen
him
all
night
in
prayer
,
and
all
day
in
preaching
and
healing
,
it
seems
he
should
have
had
this
censure
from
them
for
his
labour
!
I
cannot
but
advise
these
men
to
search
their
own
hearts
,
whether
they
unfeignedly
believe
that
word
,
that
they
preach
?
Do
you
believe
indeed
that
such
Glory
attends
those
that
dye
in
the
Lord
,
and
such
Torment
attendeth
those
that
dye
unconverted
?
If
you
do
,
how
can
you
think
any
labour
too
much
,
for
such
weighty
ends
?
If
you
do
not
,
say
so
,
and
get
you
out
of
the
vineyard
,
and
go
with
the
Prodigal
to
keep
swine
,
and
undertake
not
the
feeding
of
the
Flock
of
Christ
.
Do
you
not
know
that
it
is
your
own
benefit
which
you
grudge
at
?
The
more
you
do
,
the
more
you
receive
:
the
more
you
lay
out
,
the
more
you
have
coming
in
:
If
you
are
strangers
to
these
Christian
Paradoxes
,
you
should
not
have
taken
on
you
to
peach
them
to
others
.
At
the
present
,
our
incomes
of
spiritual
life
and
peace
are
commonly
in
way
of
duty
;
so
that
he
that
is
most
in
duty
hath
most
of
God
:
Exercise
of
Grace
increaseth
it
:
And
is
it
a
slavery
to
be
more
with
God
,
and
to
receive
more
him
,
then
other
men
?
It
is
the
chief
solace
of
a
gracious
soul
to
be
doing
Good
,
and
receiving
by
doing
:
and
to
be
much
exercised
about
those
Divine
things
which
have
his
heart
.
A
good
stomack
will
not
say
at
a
feast
,
what
a
slavery
is
it
to
bestow
my
time
and
pains
so
much
to
feed
my self
?
Besides
,
that
we
prepare
for
fuller
receivings
hereafter
:
we
set
our
Talents
to
usury
,
and
by
improving
them
we
shall
make
five
become
ten
,
and
so
be
made
Rulers
of
ten
Cities
.
We
shall
be
judged
according
to
our
works
.
Is
it
a
drudgery
to
send
to
the
utmost
parts
of
the
world
,
to
exchange
our
trifles
for
Gold
and
Jewels
?
Do
not
these
men
seek
to
Justifie
the
prophane
,
that
make
all
diligent
godliness
a
drudgery
,
and
reproach
it
as
a
precise
and
tedious
life
,
I
say
,
they
will
never
believe
but
a
man
may
be
saved
without
all
this
ado
?
Even
so
say
these
in
respect
to
the
works
of
the
Ministry
,
They
take
this
diligence
for
ungrateful
tediousness
,
and
they
will
not
believe
but
a
man
may
be
a
faithful
Minister
without
all
this
ado
!
It
is
a
hainous
sin
to
be
Negligent
in
so
great
a
business
:
but
to
approve
of
that
negligence
,
and
so
to
be
impenitent
,
and
to
plead
against
duty
as
if
it
were
none
,
and
when
they
should
lay
out
themselves
for
the
saving
of
souls
,
to
say
I
do
not
believe
that
God
requireth
it
;
this
is
so
great
an
aggravation
of
the
sin
that
(
where
the
Churches
Necessity
doth
not
force
us
to
make
use
of
such
,
for
want
of
better
)
I
cannot
but
think
them
worthy
to
be
cast
out
as
the
rubbish
,
and
as
sale
that
hath
lost
its
savour
,
that
is
neither
fit
for
the
land
,
nor
yet
for
the
dunghil
,
but
men
cast
it
out
:
he
that
hath
ears
to
hear
(
saith
Christ
in
these
words
)
let
him
hear
,
Luke
14.
34.
35.
And
if
such
Ministers
become
a
by-word
and
reproach
,
let
them
thank
themselves
:
for
it
is
their
own
sin
that
maketh
them
vile
,
1
Sam.
3.
13.
And
while
they
thus
debase
the
service
of
the
Lord
,
they
do
but
debase
themselves
,
and
prepare
for
a
greater
abasement
at
the
last
.
Object
.
4.
BUt
if
you
make
such
severe
Laws
for
Ministers
,
the
Church
will
be
left
without
.
For
what
man
will
put
himself
upon
such
a
toilsom
life
;
or
what
Parents
will
choose
such
a
burden
for
their
children
?
Men
will
avoid
it
both
for
the
bodily
toil
,
and
the
danger
to
their
Consciences
,
if
they
should
not
well
discharge
it
.
Ans.
1.
It
is
not
we
,
but
Christ
that
hath
made
and
imposed
these
Laws
which
you
call
severe
.
And
if
I
should
silence
them
or
mis-interpret
them
,
or
tell
you
that
there
is
no
such
things
,
that
would
not
relax
them
nor
disoblige
or
excuse
you
.
He
that
made
them
,
knew
why
he
did
it
,
and
will
expect
the
performance
of
them
.
Is
infinite
Goodness
it self
to
be
questioned
or
suspected
by
us
,
as
making
bad
or
unmerciful
Laws
?
Nay
it
is
meer
mercy
in
him
that
imposeth
this
great
duty
upon
us
?
If
Physitians
be
required
to
be
as
diligent
in
Hospitals
or
Pest-houses
or
with
other
patients
,
to
save
their
lives
,
were
there
not
more
mercy
,
then
rigor
in
this
Law
?
what
,
must
God
let
the
souls
of
your
Neighbours
perish
,
to
save
you
a
little
Labour
and
suffering
:
and
this
in
mercy
to
you
?
O
what
a
miserable
world
should
we
have
,
if
blind
self-conceited
man
had
the
ruling
of
it
?
2.
And
for
a
supply
of
Pastors
,
Christ
will
take
care
.
He
that
imposeth
duty
,
hath
the
fulness
of
the
Spirit
,
and
can
give
men
hearts
to
obey
his
Laws
.
Do
you
think
Christ
will
suffer
all
men
to
be
as
cruel
,
unmerciful
,
fleshly
and
self-seeking
as
you
?
He
that
hath
undertaken
himself
the
work
of
our
Redemption
,
and
born
our
transgressions
,
and
been
faithful
as
the
chief
Shepherd
and
Teacher
of
the
Church
,
will
not
lose
all
his
Labour
and
suffering
for
want
of
Instruments
to
carry
on
his
work
,
nor
will
he
come
down
again
to
do
all
himself
because
no
other
will
do
it
:
but
he
will
provide
men
to
be
his
Servants
and
Ushers
in
his
School
that
shall
willingly
take
the
labour
on
them
,
and
rejoyce
to
be
so
imployed
,
and
account
that
the
happiest
life
in
the
world
which
you
account
so
great
a
toil
,
and
would
not
change
it
for
all
your
ease
and
carnal
pleasure
,
but
for
the
saving
of
souls
,
and
the
propagating
of
the
Gospel
of
Christ
,
will
be
content
to
bear
the
burden
and
heat
of
the
day
,
and
to
fill
up
the
measure
of
the
sufferings
of
Christ
in
their
bodies
,
and
to
do
what
they
do
with
all
their
might
,
and
to
work
while
it
is
day
,
and
to
be
the
servants
of
all
,
and
not
to
please
themselves
but
others
for
their
Edification
,
and
to
become
all
things
to
all
men
that
they
may
save
some
,
and
to
endure
all
things
for
the
elects
sake
,
and
to
spend
and
be
spent
for
men
,
though
the
more
they
love
,
the
less
they
should
be
beloved
,
and
should
be
accounted
their
enemies
for
telling
them
the
truth
;
such
Pastors
will
Christ
provide
his
people
after
his
own
heart
,
that
will
feed
them
with
knowledge
:
as
men
that
seek
not
theirs
,
but
them
.
What
,
do
you
think
Christ
can
have
no
servants
,
if
such
as
you
shall
with
Demas
turn
to
the
present
world
and
forsake
him
?
If
you
dislike
his
service
,
you
may
seek
you
a
better
where
you
can
find
it
,
and
boast
of
your
gain
in
the
Conclusion
:
but
do
not
threaten
him
with
the
loss
of
your
service
.
He
hath
made
such
Laws
as
you
will
call
severe
,
for
all
that
will
be
saved
as
well
as
for
his
Ministers
(
though
he
impose
not
on
them
the
same
employment
)
:
for
all
must
deny
themselves
and
mortifie
the
flesh
,
and
be
crucified
to
the
world
,
and
take
up
their
Cross
and
follow
Christ
,
that
will
be
his
Disciples
:
And
yet
Christ
will
not
be
without
Disciples
,
nor
will
he
hide
his
seeming
hard
terms
from
men
to
tice
them
to
his
service
,
but
will
tell
them
of
the
worst
,
and
then
let
them
come
or
chuse
:
He
will
call
to
them
before
hand
to
count
what
it
wil
cost
them
,
and
tell
them
that
the
foxes
have
holes
and
the
birds
of
the
air
have
nests
,
but
the
son
of
man
hath
not
where
to
lay
his
head
;
he
comes
not
to
give
them
worldly
Peāce
and
Prosperity
,
but
to
call
them
to
suffer
with
him
that
they
may
raign
with
him
,
and
in
patience
to
possess
their
souls
,
and
conquer
,
that
they
may
be
crowned
with
him
and
sit
down
on
his
throne
.
And
all
this
he
will
cause
his
chosen
to
perform
.
If
you
be
at
that
pass
with
Christ
as
the
Israelite
:
were
once
with
David
,
and
say
will
the
son
of
Jesse
give
you
fields
and
vineyard
?
Every
man
to
your
tents
O
Israel
:
and
if
you
say
,
Now
look
to
thy
owi
house
O
David
you
shall
see
that
Christ
will
look
to
his
own
house
,
and
do
you
look
to
yours
as
well
as
you
can
,
and
tell
me
at
the
hour
of
death
or
Judgement
which
is
the
better
bargain
,
and
whether
Christ
had
more
need
of
you
,
or
you
of
him
.
And
for
scrupling
it
in
Conscience
for
fear
of
failing
,
1.
It
is
not
involuntary
imperfections
that
Christ
will
take
so
hainously
;
but
it
is
unfait●ulness
and
wilful
negligence
:
2.
And
it
shall
not
serve
your
turns
to
run
out
of
the
Vineyard
or
harvest
,
on
pretence
of
scruples
,
that
you
cannot
do
the
work
as
you
ought
.
He
can
follow
you
and
overtake
you
as
he
did
Jonas
with
such
a
storm
,
as
shall
lay
you
in
the
belly
of
Hell
:
Totally
to
cast
off
a
duty
,
because
you
cannot
endure
to
be
faithful
in
the
performance
of
it
,
will
prove
but
a
poor
excuse
at
last
.
If
men
had
but
reckoned
well
at
first
,
of
the
difference
between
things
temporal
and
eternal
,
and
of
what
they
shall
lose
or
get
by
Christ
,
and
had
that
faith
which
is
the
evidence
of
things
not
seen
,
and
lived
by
faith
and
not
by
sense
,
all
these
objections
would
be
easily
resolved
;
and
all
the
plea's
of
flesh
and
blood
for
its
interest
,
would
appear
to
have
no
more
reason
,
then
a
sick
mans
plea
for
cold
water
in
a
Pestilential
feaver
.
Obj.
5.
But
to
what
purpose
is
all
this
,
when
most
of
the
people
will
not
submit
?
They
will
but
make
a
scorn
at
your
motion
,
and
tell
us
,
they
will
not
come
to
us
to
be
Catechized
,
and
that
they
are
too
old
now
to
go
to
School
;
And
therefore
it
is
as
good
let
them
alone
,
as
trouble
our selves
to
no
purpose
.
Answ.
I.
It
s
not
to
be
denyed
,
but
too
many
people
are
obstinate
in
their
wickedness
,
and
too
many
simple
ones
love
simplicity
,
and
too
many
scorners
delight
in
scorning
,
and
fools
hate
knowledge
,
Prov.
I.
22
.
But
the
worse
they
are
,
the
sadder
is
their
case
,
and
the
more
to
be
pityed
,
and
the
more
diligent
should
we
be
for
their
recovery
.
2.
I
would
it
were
not
too
much
long
of
Ministers
,
that
a
great
part
of
the
people
are
so
obstinate
and
contemptuous
?
If
we
did
shine
and
burn
before
them
as
we
should
,
had
we
convincing
Sermons
and
convincing
lives
,
did
we
set
our selves
to
do
all
the
good
we
could
what
ever
it
cost
us
:
Were
we
more
humble
and
meek
,
more
loving
and
charitable
,
and
let
them
see
that
we
set
light
by
all
worldly
things
in
comparison
of
their
salvation
;
much
more
might
be
done
then
is
,
and
the
mouthes
of
many
would
be
slopt
,
and
though
still
the
wicked
will
do
wickedly
,
yet
more
would
be
tractable
,
and
the
wicked
would
be
fewer
and
calmer
then
they
are
.
If
you
say
,
that
the
ablest
and
godliest
Ministers
in
the
world
have
had
as
untractable
and
scornful
Parishoners
as
any
others
,
I
answer
,
that
even
able
godly
men
have
some
of
them
been
too
Lordly
and
strange
,
and
some
of
them
too
uncharitable
and
worldly
,
and
backward
to
costly
,
though
necessary
works
,
and
some
of
them
have
done
but
little
in
private
,
when
they
have
done
excellently
in
publike
;
and
so
have
hindred
the
fruit
of
their
labours
.
But
where
these
impediments
are
absent
,
experience
teleth
us
that
the
success
is
much
greater
,
at
least
,
as
to
the
bowing
of
people
to
more
calmness
and
teachableness
:
but
we
cannot
expect
that
all
should
be
brought
to
so
much
reason
.
3.
Their
wilfulness
will
not
excuse
us
from
our
duty
:
If
we
offer
them
not
our
help
,
how
know
we
who
will
refuse
it
:
Offering
it
is
our
part
,
and
accepting
is
theirs
:
If
we
offer
it
not
,
we
leave
them
excusable
(
for
then
they
refuse
it
not
)
but
its
we
that
are
lest
without
excuse
.
But
if
they
refuse
our
help
when
it
s
offered
,
we
have
done
our
part
,
and
delivered
our
own
souls
.
4.
If
some
refuse
our
help
,
others
will
accept
it
:
and
the
success
with
them
may
be
so
much
,
as
may
answer
all
our
labour
were
it
more
.
It
is
not
all
that
are
wrought
on
by
our
publike
preaching
,
and
yet
we
must
not
therefore
give
it
over
as
unprofitable
.
Obj.
6.
BUT
what
likelyhood
is
there
that
men
will
be
informed
or
converted
by
this
means
,
that
will
not
by
the
preaching
of
the
word
?
when
that
is
Gods
chief
Ordinance
appointed
to
that
end
:
Faith
comes
by
hearing
,
and
hearing
by
the
word
preached
.
Answ.
1.
The
advantages
I
have
shewed
you
before
,
and
therefore
will
not
stand
to
repeate
them
;
only
,
lest
any
think
that
this
will
wrong
them
by
hindring
them
from
preaching
,
I
add
to
the
20.
Benefits
before
mentioned
,
that
it
will
be
an
excellent
means
to
help
you
in
preaching
:
For
as
the
Physitians
work
is
half
done
when
he
fully
knows
the
disease
,
so
when
you
are
acquainted
well
with
your
peoples
case
,
you
will
know
what
to
preach
on
;
and
it
will
furnish
you
with
matter
to
talk
an
hour
with
an
ignorant
or
obstinate
sinner
,
as
much
as
an
hours
study
will
do
:
for
you
will
know
what
you
have
need
to
insist
on
,
and
what
objections
of
theirs
to
refell
.
2.
I
hope
there
is
none
so
silly
as
to
think
this
conference
is
not
preaching
.
What
doth
the
number
we
speak
to
make
it
preaching
?
Or
doth
interlocution
make
it
none
?
Sure
a
man
may
as
truly
preach
to
one
as
to
1000.
And
(
as
is
aforesaid
)
if
you
search
,
you
'l
find
,
that
most
of
the
Gospel
preaching
in
those
daies
,
was
by
conference
,
or
serious
speeches
to
people
occasionally
,
and
frequently
interlocutory
:
and
that
with
one
or
two
,
fewer
or
more
,
as
opportunity
served
.
Thus
Christ
himself
did
most
commonly
preach
.
Besides
,
we
must
take
account
of
our
peoples
learning
,
if
we
mind
the
success
of
our
work
.
There
is
nothing
therefore
from
God
,
from
the
spirit
,
from
right
reason
,
to
cause
us
to
make
any
question
of
our
work
,
or
to
be
unwilling
to
it
.
But
from
the
world
,
from
the
flesh
and
the
Devil
,
we
shall
have
much
,
and
more
perhaps
then
we
yet
expect
.
But
against
temptations
,
if
we
have
recourse
to
God
,
and
look
on
his
great
Obligations
on
one
side
,
and
the
hopeful
Effects
and
Reward
on
the
other
,
we
shall
see
that
we
have
little
cause
to
draw
back
or
to
faint
.
Let
us
set
before
us
this
pattern
in
the
text
,
and
learn
our
duty
thence
,
and
imitate
it
.
From
Vers.
19.
To
serve
the
Lord
(
and
not
men
or
our selves
)
with
all
humility
of
mind
(
and
not
proudly
)
and
with
many
tears
,
&c.
Vers.
20.
To
keep
back
nothing
that
is
profitable
to
the
people
,
and
to
Teach
them
publikely
and
from
house
to
house
:
Vers.
21.
That
the
matter
of
our
preaching
be
Repentance
towards
God
,
and
faith
toward
our
Lord
Jesus
Christ
.
Vers.
22
,
23
,
24.
That
though
we
go
bound
in
the
spirit
,
not
knowing
particularly
what
shall
befall
us
,
but
knew
that
every
where
bonds
and
afflictions
do
abide
us
,
yet
none
of
these
things
should
move
us
,
neither
should
we
count
our
Life
dear
to
our selves
,
so
that
we
might
finish
our
course
with
joy
,
and
the
Ministry
which
we
have
received
of
the
Lord
Jesus
to
testifie
the
Gospel
of
the
grace
of
God
.
From
Vers.
28
To
take
heed
to
our selves
and
all
the
flock
,
particularly
against
domestick
Seducers
and
Schisms
.
From
Verse
31.
Without
ceasing
to
warn
every
one
day
and
night
with
tears
.
Vers.
3.
3.
To
covet
no
mans
silver
,
or
gold
,
or
apparrel
,
as
counting
it
more
honourable
to
give
then
to
receive
.
O
what
a
lesson
is
here
before
us
!
But
how
ill
is
it
learned
by
those
that
still
question
whether
these
be
their
duty
.
I
confess
some
of
these
words
of
Paul
have
so
often
been
presented
before
mine
eyes
,
and
stuck
upon
my
conscience
,
that
I
have
been
much
convinced
by
them
of
my
duty
and
neglect
:
And
I
think
this
one
speech
,
better
deserveth
a
twelve-moneths
study
,
then
most
things
that
young
students
do
lay
out
their
time
in
.
O
Brethren
write
it
on
your
study
doors
,
or
set
it
as
your
Copy
in
Capital
letters
still
before
your
eyes
:
Could
we
but
well
learn
two
or
three
lines
of
it
,
What
preachers
should
we
be
?
1.
For
our
general
business
,
[
SERVING
THE
LORD
WITH
ALL
HUMILITY
OF
MIND
.
]
2.
Our
special
work
,
[
TAKE
HEED
TO
YOUR SELVES
,
AND
TO
ALL
THE
FLOCK
.
]
3.
Our
Doctrine
,
[
REPENTANCE
TOWARDS
GOD
,
AND
FAITH
TOWARD
OUR
LORD
JESUS
CHRIST
.
]
4.
The
place
and
manner
of
Teaching
,
[
I
HAVE
TAUGHT
YOU
PUBLIKELY
,
AND
FROM
HOUSE
TO
HOUSE
.
]
5.
The
Object
,
and
internal
manner
,
[
I
CEASED
NOT
TO
WARN
EVERY
ONE
NIGHT
AND
DAY
WITH
TEARS
]
This
is
it
that
must
win
souls
and
preserve
them
.
6.
His
innocency
and
self-denyal
for
the
advantage
of
the
Gospel
,
[
I
HAVE
COVETED
NO
MANS
SILVER
OR
GOLD
.
]
7.
His
patience
,
[
NONE
OF
THESE
THINGS
MOVE
ME
,
NEITHER
COUNT
I
MY
LIFE
DEAR
.
]
8.
And
among
all
our
motives
,
these
have
need
to
be
in
Capital
letters
before
our
eyes
.
1.
We
oversee
and
feed
THE
CHURCH
OF
GOD
,
WHICH
HE
HATH
PURCHASED
WITH
HIS
OWN
BLOOD
.
2.
[
GRIEVOUS
WOLVES
SHALL
ENTER
IN
AMONG
YOU
,
NOT
SPARING
THE
FLOCK
]
and
[
OF
YOUR
OWN
SELVES
SHALL
MEN
ARISE
SPEAKING
PERVERSE
THINGS
,
TO
DRAW
AWAY
DISCIPLES
AFTER
THEM
.
]
Write
all
this
upon
your
hearts
,
and
it
will
do
your selves
and
the
Church
more
good
,
then
twenty
years
study
of
those
lower
things
,
which
though
they
get
you
greater
applause
in
the
world
,
yet
separated
from
these
,
will
make
you
but
sounding
brass
,
and
tinkling
Cymbals
.
The
great
advantage
of
a
sincere
heart
is
,
that
God
and
Glory
,
and
the
saving
of
souls
are
their
very
end
:
and
where
that
end
is
truly
intended
,
no
labour
or
suffering
will
stop
them
,
or
turn
them
back
.
For
a
man
must
have
his
end
,
whatever
it
cost
him
:
He
still
retains
this
lesson
,
whatever
he
forget
,
[
ONE
THING
IS
NECESSARY
]
and
Seek
first
the
Kingdom
of
God
,
and
therefore
saies
,
Necessity
is
laid
upon
me
,
and
wo
unto
me
if
I
preach
not
the
Gospel
.
And
this
is
it
that
will
most
effectually
make
easie
all
our
labours
,
and
make
light
all
burdens
,
and
make
our
sufferings
seem
tollerable
,
and
cause
us
to
venture
on
any
hazards
in
the
way
.
That
which
I
once
made
the
Motto
of
my
colours
in
another
warfare
,
I
desire
may
be
still
before
my
eyes
in
this
,
(
which
yet
according
to
my
intentions
,
is
not
altogether
another
.
)
On
one
side
,
He
that
saveth
his
life
shall
lose
it
.
On
the
other
,
Nic
propter
vitam
vivendi
perdere
causas
;
Which
Doctor
Io.
Reignolds
thought
had
reason
enough
in
it
,
to
hold
him
to
his
labours
though
it
cost
him
his
life
.
He
that
knoweth
that
he
serveth
a
God
that
will
never
suffer
any
man
to
be
a
loser
by
him
,
need
not
fear
what
hazards
he
runs
in
his
cause
:
And
he
that
knows
that
he
seeks
a
prize
,
which
if
obtained
will
infinitely
over-match
his
cost
,
may
boldly
engage
his
whole
estate
on
it
,
and
sell
all
to
purchase
so
rich
a
Pearl
.
Well
Brethren
,
I
will
spend
no
more
words
in
exhorting
wise
Merchants
to
such
a
bargain
,
nor
telling
Teachers
themselves
of
such
common
Truths
;
and
If
I
have
said
more
then
needs
already
,
I
am
glad
.
I
hope
now
I
may
take
it
for
granted
,
that
you
are
Resolved
of
the
utmost
diligence
and
fidelity
in
the
work
.
On
which
supposition
I
shall
now
proceed
.
CHAP.
VII
.
SECT.
1.
Directions
for
the
right
managing
this
Work
.
IT
is
so
happy
a
work
which
we
have
before
us
,
that
it
is
a
thousand
pities
it
should
be
destroyed
in
the
birth
,
and
perish
in
our
hands
.
And
though
I
know
that
we
have
a
knotty
generation
to
deal
with
,
and
that
its
past
the
power
of
any
of
us
all
to
change
a
carnal
heart
without
the
effectual
grace
of
the
Holy-Ghost
;
yet
it
is
so
usual
with
God
to
work
by
means
,
and
to
bless
the
right
endeavors
of
his
servants
,
that
I
cannot
fear
,
but
great
things
will
be
done
,
and
a
wonderful
blow
will
be
given
to
the
Kingdom
of
Darkness
by
our
undertaken
work
,
if
it
do
not
miscarry
through
the
fault
of
the
Ministers
themselves
.
And
the
main
danger
is
in
these
two
defects
.
1.
Of
diligence
.
2.
Of
skill
.
Against
the
former
I
have
spoken
much
already
.
As
for
the
later
,
I
am
so
conscious
of
my
own
unskilfulness
,
that
I
am
far
from
imagining
that
I
am
fit
to
give
directions
to
any
but
the
younger
,
and
unexperienced
of
the
Ministry
;
and
therefore
must
expect
so
much
Justice
in
your
interpretation
,
as
that
you
will
suppose
me
now
to
speak
to
none
but
such
.
But
yet
something
I
shall
say
,
and
not
pass
over
this
part
in
silence
,
because
the
number
of
such
is
so
great
,
and
I
am
so
apprehensive
that
the
welfare
of
the
Church
and
Nation
,
doth
much
depend
on
the
management
of
this
work
.
The
points
wherein
you
have
need
to
be
solicitous
are
these
two
.
1.
To
bring
your
people
to
submit
to
this
course
of
private
Catechizing
or
Instruction
.
For
if
they
will
not
come
at
you
,
what
good
can
they
receive
.
2.
To
do
the
work
so
as
may
most
tend
to
the
success
of
it
,
when
they
do
come
to
you
.
And
for
the
first
,
the
best
directions
that
I
can
give
are
these
following
.
1.
The
chief
means
of
all
is
,
for
a
Minister
so
to
behave
himself
in
the
main
course
of
his
Ministry
and
life
,
as
may
tend
to
convince
his
people
of
his
ability
,
sincerity
and
unfeigned
Love
to
them
.
For
if
they
take
him
to
be
ignorant
,
they
will
despise
his
Teaching
,
and
think
themselves
as
wise
as
he
.
And
if
they
think
him
self-seeking
,
or
hypocritical
,
and
one
that
doth
not
mean
as
he
saith
,
they
will
suspect
all
that
he
saith
and
doth
for
them
,
and
will
not
be
regardful
of
him
.
And
if
they
think
he
intendeth
but
to
domineer
over
their
consciences
,
and
to
trouble
and
disgrace
them
,
or
meerly
to
exercise
their
wits
and
memories
,
they
will
flie
away
from
him
as
an
adversary
,
and
from
his
endeavours
as
noxious
and
ungrateful
to
them
.
Whereas
when
they
are
convinced
that
he
understandeth
what
he
doth
,
and
have
high
thoughts
of
his
abilities
,
they
will
Reverence
him
,
and
the
easilyer
stoop
to
his
advice
.
And
when
they
are
perswaded
of
his
uprightness
,
they
will
the
less
suspect
his
motions
:
And
when
they
perceive
that
he
intendeth
no
private
ends
of
his
own
,
but
meerly
their
good
,
they
will
the
sooner
be
perswaded
by
him
.
And
because
those
that
I
write
to
are
supposed
to
be
none
of
the
most
able
Ministers
,
and
therefore
may
despair
of
being
reverenced
for
their
parts
;
I
say
to
such
;
1.
You
have
the
more
need
to
study
and
labour
for
their
increase
.
2.
You
must
necessarily
have
that
which
Amesius
makes
the
lowest
degree
tollerable
,
viz.
to
be
supra
vulgus
fidelium
:
and
it
will
produce
some
reverence
when
they
know
you
are
wiser
then
themselves
.
3.
And
that
which
you
want
in
ability
,
must
be
made
up
in
the
other
qualifications
;
and
then
your
advice
may
be
as
successful
as
others
.
If
Ministers
were
content
to
purchase
an
interest
in
their
people
at
the
dearest
rates
to
their
own
flesh
,
and
would
condescend
to
them
,
and
be
familiar
,
and
loving
,
and
prudent
in
their
carriage
,
and
abound
according
to
their
ability
in
good
works
,
they
might
do
much
more
with
their
people
then
ordinarily
they
can
do
.
Not
that
we
should
much
regard
an
interest
in
them
for
our
own
sakes
,
but
that
we
may
be
more
capable
of
promoting
the
interest
of
Christ
,
and
of
furthering
their
own
salvation
:
Were
it
not
for
their
own
sakes
,
it
were
no
great
matter
whether
they
love
or
hate
us
:
but
what
Commander
can
do
any
great
service
by
an
Army
that
hate
him
?
and
how
can
we
think
that
they
will
much
regard
our
counsel
,
while
they
abhor
or
dis-regard
the
persons
that
give
it
them
?
Labour
therefore
for
some
competent
interest
in
your
peoples
estimation
and
affection
,
and
then
you
may
the
better
prevail
with
them
.
Obj.
But
what
should
a
Minister
do
that
findeth
he
hath
quite
lost
his
interest
in
them
?
An.
If
they
be
so
vile
a
people
that
they
hate
him
not
for
any
weakness
,
nor
through
mis-reports
about
particular
things
,
but
meerly
for
endeavouring
their
good
,
though
in
prudence
as
well
as
zeal
,
and
would
hate
any
other
that
should
do
his
duty
;
then
must
he
in
patience
and
meekness
continue
to
instruct
these
that
oppose
themselves
,
if
God
peradventure
will
give
them
Repentance
to
the
acknowledgement
of
the
truth
.
But
if
it
be
upon
any
weaknesses
of
his
,
or
difference
in
lesser
opinions
,
or
prejudice
meerly
against
his
own
person
,
let
him
try
first
to
remove
the
prejudice
by
all
lawful
means
;
and
if
he
cannot
,
let
him
tell
them
,
It
is
not
for
my self
,
but
for
you
that
I
labour
:
and
therefore
seeing
that
you
will
not
obey
the
word
from
me
,
I
desire
that
you
will
agree
to
accept
of
some
other
that
may
do
you
that
good
,
which
I
cannot
:
]
and
so
leave
them
,
and
try
whether
another
man
may
not
be
fitter
for
them
,
and
he
fitter
for
another
people
:
For
an
ingenious
man
can
hardly
stay
with
a
people
against
their
wills
;
and
a
sincere
man
can
more
hardly
for
any
Commodity
of
his
own
,
remain
in
a
place
where
he
is
like
to
be
unprofitable
,
to
hinder
the
good
which
they
might
receive
from
another
man
,
who
hath
the
advantage
of
a
greater
interest
in
their
estimation
and
affection
.
2.
Supposing
then
this
general
preparation
,
the
next
thing
to
be
done
is
,
To
use
the
most
effectual
means
to
convince
them
of
the
Benefit
and
Necessity
of
this
course
,
to
their
own
souls
.
The
way
to
win
the
consent
of
any
man
to
any
thing
that
you
offer
,
is
to
prove
it
to
be
good
for
him
,
and
to
do
this
in
Evidence
that
hath
some
fitness
and
proportion
with
his
own
understanding
:
For
if
you
cannot
make
him
believe
that
it
is
Good
or
Necessary
for
him
,
he
will
never
let
it
down
,
but
spit
it
out
with
loathing
or
contempt
.
You
must
therefore
preach
to
them
some
effectual
convincing
Sermons
to
this
purpose
beforehand
;
which
shall
fully
shew
them
the
Benefit
and
Necessity
of
Knowledge
of
Divine
truths
in
General
,
and
of
Knowing
the
Principles
in
special
,
and
that
the
Aged
have
the
same
duty
and
need
as
others
,
and
in
some
respects
much
more
:
E.
G.
from
Heb.
5.
12.
which
affordeth
us
many
observations
suitable
to
our
present
business
.
As
1.
That
Gods
Oracles
must
be
a
mans
Lessons
.
2.
Minsters
must
teach
these
,
and
people
must
learn
them
of
them
.
3.
The
Oracles
of
God
have
some
Principle
;
or
fundamentals
that
all
must
know
,
that
will
be
saved
.
4.
These
Principles
must
be
first
learned
:
that
s
the
right
order
.
5.
It
may
be
well
expected
that
people
thrive
in
knowledge
according
to
the
means
or
teaching
which
they
profess
:
and
if
they
do
not
,
it
is
their
great
sin
.
6.
If
any
lived
long
in
the
Church
under
the
means
of
knowledge
,
and
yet
be
ignorant
of
these
Principles
,
he
hath
need
to
be
taught
them
yet
,
(
how
old
soever
he
be
)
.
All
this
is
plain
from
the
Text
:
Whence
we
have
fair
opportunity
by
twenty
clear
convincing
Reasons
to
shew
them
;
1.
The
Necessity
of
knowing
Gods
Oracles
.
2.
And
more
especially
of
the
Principles
.
And
3.
especially
for
the
aged
,
that
have
sinfully
lost
so
much
time
already
;
that
have
so
long
promised
to
repent
when
they
were
old
;
that
should
be
teachers
to
the
younger
,
whose
ignorance
is
a
double
sin
and
shame
;
who
have
so
little
time
to
learn
in
,
and
are
so
near
their
Judgement
;
and
who
have
souls
to
save
or
lose
as
well
as
others
,
&c.
Convince
them
how
impossible
it
is
to
go
the
way
to
heaven
without
knowing
it
,
when
there
are
so
many
difficulties
and
enemies
in
our
way
?
and
when
men
cannot
do
their
worldly
business
without
knowledge
,
nor
learn
a
trade
without
an
apprentiship
?
Who
can
love
,
or
seek
,
or
desire
that
which
he
knoweth
not
?
Convince
them
what
a
contradiction
it
is
to
be
a
Christian
,
and
yet
to
refuse
to
learn
;
For
what
is
a
Christian
but
a
Disciple
of
Christ
?
and
how
can
he
be
his
Disciple
,
that
refuseth
to
be
taught
by
him
?
and
he
that
refuseth
to
be
taught
by
his
Ministers
,
refuseth
to
be
taught
by
him
:
for
Christ
will
not
come
down
from
heaven
again
to
teach
them
by
his
own
mouth
,
but
hath
appointed
his
Ministers
to
keep
School
and
teach
them
under
him
:
To
say
therefore
that
they
will
not
be
taught
by
his
Ministers
,
is
to
say
,
they
will
not
be
taught
by
Christ
,
and
that
is
to
say
,
they
will
be
none
of
his
Disciples
,
or
no
Christians
.
Abundance
of
such
undenyable
Evidences
,
we
have
at
hand
to
convince
them
of
their
duty
.
Make
them
understand
that
it
is
not
an
arbitrary
business
of
our
own
devising
and
imposing
,
but
Necessity
is
laid
upon
us
,
and
if
we
look
not
to
every
member
of
the
flock
according
to
our
power
,
they
may
perish
in
their
own
iniquities
,
but
their
blood
will
be
required
at
our
hands
:
It
is
God
and
not
we
,
that
is
the
contriver
and
imposer
of
the
work
:
therefore
they
blame
God
,
more
then
us
in
accusing
it
:
Would
they
be
so
cruel
as
to
wish
a
Minister
to
cast
away
his
own
soul
knowingly
and
wilfully
,
for
fear
of
troubling
them
in
hindering
their
damnation
?
especially
acquaint
them
fully
with
the
true
nature
of
the
Ministerial
office
,
and
the
Churches
necessity
of
it
:
how
it
consisteth
in
Teaching
and
Guiding
all
the
Flock
;
and
that
as
they
must
come
to
the
Congregation
as
Scholars
to
School
;
so
must
they
be
content
to
give
account
of
their
learning
,
and
to
be
instructed
man
by
man
.
Let
them
know
what
a
tendency
this
hath
to
their
salvation
;
What
a
profitable
improvement
it
will
be
of
their
time
?
And
how
much
vanity
and
evil
it
will
prevent
?
And
when
they
once
find
that
it
is
for
their
own
good
,
they
will
the
easilyer
yield
to
it
.
3.
WHen
this
is
done
,
it
will
be
very
necessary
that
according
to
our
Agreement
,
we
give
one
of
the
Catechisms
to
every
family
in
the
Parish
,
poor
and
rich
,
that
so
they
might
be
so
far
without
excuse
:
For
if
you
leave
it
to
themselves
,
perhaps
half
of
them
will
not
so
much
as
get
them
:
Whereas
,
when
they
have
them
put
into
their
hands
,
the
receiving
is
a
kind
of
engagement
to
learn
them
:
and
if
they
do
but
read
the
exhortation
(
as
its
likely
they
will
do
)
it
will
perhaps
convince
them
,
and
incite
them
to
submit
.
And
for
the
delivery
of
them
,
the
best
way
is
,
for
the
Minister
first
to
give
notice
in
the
Congregation
,
that
they
shall
be
brought
to
their
houses
,
and
then
to
go
himself
from
house
to
house
and
deliver
them
,
and
take
the
opportunity
of
perswading
them
to
the
work
;
and
as
they
go
,
to
take
a
Catalogue
of
all
the
persons
at
years
of
discretion
in
the
several
families
,
that
they
may
know
whom
they
have
to
take
care
of
,
and
instruct
,
and
whom
to
expect
when
it
cometh
to
their
turns
.
I
have
formerly
in
the
distributing
of
some
other
Books
among
them
,
desired
every
family
to
fetch
them
;
but
I
found
more
confusion
and
uncertainty
in
that
way
,
and
now
took
this
as
the
better
.
But
in
small
Parishes
,
either
way
may
serve
.
And
for
the
charge
of
the
Books
,
if
the
Minister
be
able
,
it
will
be
well
for
him
to
bear
it
:
If
not
,
the
best
affected
of
his
people
of
the
richer
sort
should
bear
it
among
them
.
Or
at
a
day
of
Humiliation
in
preparation
to
the
work
,
let
the
Collection
that
is
wont
to
be
for
the
poor
,
be
imployed
to
buy
the
Catechisms
,
and
the
people
be
desired
to
be
the
more
liberal
,
and
what
is
wanting
,
the
well-affected
to
the
work
may
make
it
up
.
And
for
the
order
of
proceeding
in
small
Parishes
,
the
matter
is
not
great
,
but
in
greater
it
will
be
needful
that
we
take
them
in
order
family
by
family
,
beginning
the
execution
a
moneth
or
six
weeks
after
the
delivery
of
the
Books
,
that
they
may
have
time
to
learn
.
And
thus
taking
them
together
in
common
,
they
will
the
more
willingly
come
,
and
the
backward
will
be
the
more
ashamed
to
keep
off
.
4.
BEsure
that
you
deal
gently
with
them
;
and
take
off
all
discouragements
as
effectually
as
you
can
.
1.
Tell
them
publikely
,
that
if
they
have
learnt
any
other
Catechism
already
,
you
will
not
urge
them
to
learn
this
,
unless
they
desire
it
themselves
.
For
the
substance
of
all
Catechisms
(
that
are
Orthodox
)
is
the
same
:
Only
our
reasons
for
offering
them
this
,
was
the
brevity
and
fulness
;
that
we
might
give
them
as
much
as
we
could
in
a
few
words
,
and
so
make
their
work
more
easie
.
Or
if
any
of
them
had
yet
rather
learn
any
other
(
Orthodox
)
Catechism
,
let
them
have
their
choice
.
2.
As
for
the
old
people
that
are
of
weak
memories
,
and
not
like
to
live
in
the
world
,
and
complain
that
they
cannot
remember
the
words
,
tell
them
that
you
expect
not
that
they
should
overmuch
perplex
their
minds
about
it
,
but
hear
it
oft
read
over
,
and
see
that
they
understand
it
,
and
get
the
matter
into
their
minds
and
hearts
,
and
then
they
may
be
born
with
,
though
they
remember
not
the
words
.
3.
And
let
your
dealing
with
those
that
you
begin
with
be
so
gentle
,
convincing
and
winning
,
that
the
report
of
it
may
be
an
encouragement
to
others
to
come
.
6.
IF
all
this
will
not
serve
to
bring
any
particular
persons
to
submit
,
do
not
so
cast
them
off
,
but
go
to
them
and
expostulate
the
case
with
them
,
and
know
what
their
reasons
are
,
and
convince
them
of
the
sinfulness
and
danger
of
their
contempt
of
the
help
that
is
offered
them
.
A
soul
is
so
precious
that
we
should
not
lose
one
for
want
of
labour
,
but
follow
them
while
there
is
any
hope
,
and
not
give
them
up
as
desperate
,
till
there
be
no
remedy
.
Before
we
give
them
over
as
dogs
or
swine
let
us
try
the
utmost
,
that
we
may
have
the
experience
of
their
obstinate
contempt
,
or
renting
us
,
to
warrant
our
forsaking
them
:
Charity
beareth
and
waiteth
long
.
SECT.
II.
2.
HAving
used
these
means
to
procure
them
to
come
in
and
submit
to
your
teaching
,
the
next
thing
to
be
considered
is
,
how
you
should
deal
most
effectually
with
them
in
the
work
;
And
again
I
must
say
,
that
I
think
it
an
easier
matter
by
far
,
to
compose
and
preach
a
good
Sermon
,
then
to
deal
rightly
with
an
Ignorant
man
for
his
instruction
in
the
Necessary
Principles
of
Religion
.
As
much
as
this
work
is
contemned
by
some
,
I
doubt
not
but
it
will
try
the
parts
and
spirits
of
Ministers
,
and
shew
you
the
difference
between
one
man
and
another
,
more
fully
then
Pulpit-preaching
will
do
.
And
here
I
shall
as
fitting
to
my
purpose
;
transcribe
the
words
of
a
most
Learned
,
Orthodox
and
godly
man
,
Bishop
Usher
,
in
his
Sermon
before
King
Iames
at
Wan●●ed
,
on
Eph.
4.
13.
pag.
44
,
45.
(
but
Impres.
3.
pag.
34
,
35.
)
Your
Majesties
care
can
never
be
sufficiently
commended
,
in
taking
order
that
the
chief
heads
of
the
Catechism
should
in
the
ordinary
Ministry
be
diligently
propounded
and
explained
unto
the
people
throughout
the
Land
.
Which
I
wish
were
as
duely
executed
every
where
,
as
it
was
piously
by
you
intended
.
Great
Scholars
possibly
may
think
,
that
it
standeth
not
so
well
with
their
credit
,
to
stoop
thus
low
,
and
to
spend
so
much
of
their
time
,
in
teaching
these
rudiments
and
first
principles
of
the
Doctrine
of
Christ
.
But
they
should
consider
that
the
laying
of
the
foundation
skillfully
,
as
it
is
the
matter
of
greatest
importance
in
the
whole
building
;
so
is
it
the
very
Master-piece
of
the
wisest
builder
;
1
Cor.
3.
10.
According
to
the
grace
of
God
which
is
given
to
me
,
as
a
wise
Master-builder
I
have
laid
the
foundation
,
saith
the
great
Apostle
.
And
let
the
learnedst
of
us
all
try
it
when
ever
we
please
,
we
shall
find
that
to
lay
this
ground-work
rightly
(
that
is
,
to
apply
our selves
to
the
capacity
of
the
common
Auditory
,
and
to
make
an
Ignorant
man
to
understand
these
mysteries
in
some
good
measure
)
will
put
us
to
the
tryal
of
our
skill
,
and
trouble
us
a
great
deal
more
,
then
if
we
were
to
discuss
a
Controversie
,
or
handle
a
subtile
point
of
learning
in
the
Schools
.
Yet
Christ
did
give
as
well
his
Apostles
,
and
Prophets
,
and
Evangelists
,
as
his
ordinary
Pastors
and
Teachers
to
bring
us
all
both
learned
and
unlearned
,
unto
the
Unity
of
this
faith
and
knowledge
:
and
the
neglecting
of
this
,
is
the
frustrating
of
the
whole
work
of
the
Ministery
.
For
let
us
preach
never
so
many
Sermons
to
the
people
,
our
labour
is
but
lost
as
long
as
the
foundation
is
unlaid
;
and
the
first
principles
untaught
,
upon
which
all
other
Doctrine
must
be
builded
.
So
far
the
Reverend
Bishop
.
The
Directions
which
I
think
necessary
to
be
observed
in
the
managing
of
the
work
,
for
matter
and
manner
are
these
following
.
Direct
.
1.
When
your
Neighbours
come
to
you
,
one
family
or
more
,
begin
with
a
brief
Preface
,
to
demulce
their
minds
,
and
take
off
all
offence
,
unwillingness
or
discouragement
,
to
prepare
them
to
entertain
your
following
Instructions
.
E.
g.
Neighbours
,
it
may
perhaps
seem
to
some
of
you
,
as
an
unusual
,
so
a
troublesom
business
,
that
I
put
you
upon
:
but
I
hope
you
will
not
think
it
needless
:
For
if
I
had
thought
so
,
I
should
have
spared
you
and
my self
this
labour
:
But
my
Conscience
hath
told
me
,
yea
God
hath
told
me
in
his
word
,
so
roundly●
,
what
it
is
to
have
the
Charge
of
mens
souls
,
and
how
the
blood
of
them
that
perish
in
their
sins
,
will
be
required
at
the
hands
of
a
Minister
that
neglecteth
them
,
that
I
dare
not
be
so
guilty
of
it
as
I
have
been
.
Alas
,
all
our
business
in
this
world
is
to
get
well
to
Heaven
;
and
God
hath
appointed
us
to
be
Guides
to
his
people
,
to
help
them
safe
thither
;
If
this
be
well
done
,
all
is
done
;
and
if
this
be
not
done
we
are
for
ever
undone
!
The
Lord
knows
how
little
a
while
you
and
I
may
be
together
;
and
therefore
it
concerns
us
to
do
what
we
can
for
our
own
and
your
salvation
,
before
we
leave
you
or
you
leave
the
world
.
All
other
business
in
the
world
are
but
toyes
and
dreams
in
comparison
of
this
!
The
labours
of
your
calling
are
but
to
prop
up
the
cottages
of
your
flesh
,
while
you
are
making
ready
for
death
and
Judgement
;
which
God
knows
is
near
at
hand
.
And
I
hope
you
will
be
glad
of
help
in
so
needful
a
work
,
and
not
think
it
much
that
I
put
you
to
this
trouble
;
when
the
trifles
of
the
world
will
not
be
got
without
greater
trouble
]
This
,
some
of
this
,
or
somewhat
to
this
purpose
may
tend
to
make
them
more
willing
to
hear
you
,
and
receive
instruction
,
or
give
you
an
account
of
their
knowledge
or
practice
,
which
must
be
the
work
of
the
day
.
Direct
.
2.
When
you
have
(
to
spare
time
)
spoken
thus
to
them
,
all
,
take
then
the
persons
one
by
one
,
and
deal
with
them
as
far
as
you
can
in
private
,
out
of
the
hearing
of
the
rest
;
For
some
cannot
speak
freely
before
others
,
and
some
will
not
endure
to
be
questioned
before
others
,
because
they
think
that
it
tendeth
to
their
shame
,
to
have
others
hear
their
answers
;
and
some
persons
that
can
make
better
answers
themselves
will
be
ready
when
they
are
gone
to
twattle
of
what
they
heard
,
and
to
disgrace
those
that
speak
not
so
well
as
they
;
and
so
people
will
be
discouraged
,
and
backward
persons
will
have
pretences
to
forbear
and
forsake
the
work
,
and
say
,
they
wil
not
come
to
be
made
a
scorn
or
a
laughing
stock
.
You
must
therefore
be
very
prudent
to
prevent
all
these
inconveniences
.
But
the
main
reason
is
,
as
I
find
by
experience
,
people
will
better
take
plain
close
dealing
about
their
sin
and
misery
and
duty
when
you
have
them
alone
then
they
will
before
others
;
And
if
you
have
not
opportunity
to
set
it
home
and
deal
freely
with
them
,
you
will
frustrate
all
.
If
therefore
you
have
convenient
place
,
let
the
rest
stay
in
one
room
,
while
you
confer
with
each
person
by
themselves
in
another
room
,
Only
for
the
necessary
avoiding
of
scandal
,
we
must
speak
to
the
women
,
only
in
the
presence
of
some
others
;
and
if
we
do
lose
some
advantage
by
it
of
the
success
of
our
instructions
,
there
is
no
remedy
:
It
s
better
do
so
,
then
by
giving
matter
of
reproach
to
the
malicious
,
to
destroy
all
the
work
.
Yet
we
may
so
contrive
it
,
that
though
some
other
be
in
the
room
,
yet
what
passages
are
less
fit
for
others
observance
,
may
be
spoken
submissâ
voce
that
others
may
be
no
hearers
of
it
;
and
therefore
they
may
be
placed
at
the
remotest
part
of
the
room
.
Or
at
least
let
none
be
present
but
the
members
of
the
same
family
,
that
be
more
familiar
,
and
not
so
likely
to
reproach
one
another
.
And
then
,
in
your
most
rouzing
examinations
and
reproofs
,
deal
most
with
the
most
ignorant
,
and
secure
and
vicious
,
that
you
may
have
the
clearer
ground
for
your
closest
dealing
,
and
the
hearing
of
it
may
awaken
the
standers
by
,
to
whom
you
seem
not
so
directly
to
apply
it
.
These
small
things
deserve
observance
,
because
they
be
in
order
to
a
work
that
is
not
small
:
and
small
errors
may
hinder
a
great
deal
of
good
.
Direct
.
3.
Let
the
beginning
of
your
work
be
,
by
taking
an
account
of
what
they
have
learned
of
the
words
of
the
Catechism
;
receiving
their
answer
to
each
question
.
And
if
they
are
able
to
recite
but
a
little
or
none
of
it
,
try
whether
they
can
rehearse
the
Creed
,
and
the
Decalogue
.
Direct
.
4.
Then
choose
out
some
of
the
weightiest
points
,
and
try
by
further
Questions
how
they
understand
them
.
And
therein
be
careful
of
these
things
following
.
1.
That
you
do
not
begin
with
less
necessary
points
,
but
these
which
themselves
may
perceive
are
of
nearest
concernment
to
them
.
As
,
E.
G.
[
What
do
you
think
becomes
of
men
when
they
are
dead
?
[
What
shall
become
of
us
after
the
end
of
this
world
?
Do
you
believe
that
you
have
any
sin
?
Or
that
you
were
born
with
sin
?
And
what
doth
every
sin
deserve
?
What
remedy
hath
God
provided
for
the
saving
of
sinful
miserable
souls
?
Hath
any
one
suffered
for
our
sins
in
our
stead
,
or
must
we
suffer
for
them
our selves
?
Who
be
they
that
God
will
pardon
?
and
who
shall
be
saved
by
the
blood
of
Christ
?
What
change
must
be
made
on
all
that
shall
be
saved
?
and
how
is
it
made
?
Where
is
our
chief
Happiness
?
and
what
is
it
that
our
hearts
must
be
most
set
upon
?
]
with
such
like
as
these
.
2.
Take
heed
of
asking
them
nice
or
needless
or
doubtful
and
very
difficult
questions
,
though
about
those
matters
that
are
of
greatest
weight
in
themselves
.
Specially
be
very
cautelous
how
you
put
them
upon
definitions
or
descriptions
.
Some
self
conceited
men
will
be
as
busie
with
such
questions
which
they
cannot
answer
themselves
,
and
as
censorious
of
the
poor
people
that
cannot
answer
them
,
as
if
life
and
death
did
certainly
depend
on
them
.
You
will
ask
them
perhaps
What
is
God
?
and
how
defective
an
answer
must
you
make
your selves
?
specially
if
it
be
the
Quid
,
and
not
the
Qualis
that
you
mean
.
You
may
tell
what
he
is
not
,
sooner
then
what
he
is
.
If
you
ask
What
is
faith
?
Or
what
is
Repentance
?
how
sorrily
would
many
very
learned
Divines
answer
you
?
Or
else
they
would
not
be
at
so
great
difference
among
themselves
about
them
not
only
disagreeing
about
the
Definitions
of
them
,
but
so
widely
disagreeing
.
If
you
ask
them
what
is
Forgiveness
of
sin
?
how
many
Ministers
may
you
ask
before
you
have
a
right
answer
?
Or
else
they
would
not
be
so
disagreed
in
the
point
?
Much
more
may
I
say
so
about
Justification
(
though
perhaps
the
same
thing
with
Remission
)
so
if
you
ask
them
what
Regeneration
is
?
What
Sanctification
is
?
Why
Divines
be
not
agreed
,
what
they
are
themselves
?
But
you
will
say
perhaps
,
If
men
know
not
what
God
is
;
what
Faith
,
Repentance
,
Conversion
,
Sanctification
,
and
Pardon
of
sin
,
or
Justification
be
,
how
can
they
be
true
Christians
and
be
saved
?
I
answer
.
It
's
one
thing
to
know
exactly
what
they
be
,
and
another
thing
to
know
them
in
the
nature
of
them
in
the
main
,
though
with
a
more
general
,
indistinct
and
undigested
knowledge
:
and
it
s
one
thing
to
know
and
another
thing
to
tell
what
this
or
that
is
.
The
very
Name
as
Commonly
used
doth
signifie
to
them
and
express
from
them
the
thing
without
a
Definition
:
and
they
partly
understand
what
that
Name
signifieth
,
when
they
cannot
tell
it
you
in
other
words
.
As
they
know
what
it
is
to
Believe
,
to
Repent
,
to
be
forgiven
;
by
custom
of
speech
they
know
what
these
mean
,
and
yet
cannot
define
them
,
but
perhaps
put
you
off
with
the
Countrey
answer
.
To
Repent
is
,
to
Repent
;
and
to
be
forgiven
is
,
to
be
forgiven
,
or
if
they
can
say
,
It
is
to
be
pardoned
,
it
is
fair
.
Yet
do
I
not
absolutely
disswade
you
from
the
use
of
such
questions
;
but
do
it
cautelously
,
in
case
you
suspect
some
gross
Ignorance
in
the
point
:
specially
about
God
him self
.
And
(
which
is
the
next
part
of
this
Direction
.
)
3.
In
such
a
Case
,
so
contrive
the
predicate
into
your
Question
that
they
may
perceive
what
you
mean
,
and
that
it
is
not
a
nice
Definition
,
but
a
necessary
solution
that
you
expect
,
and
look
not
after
words
but
things
,
and
there
leave
them
to
a
bare
Yea
or
Nay
,
or
the
meer
elocution
of
one
of
the
two
descriptions
which
your self
shall
propound
.
As
E.
G.
What
is
God
?
is
he
made
of
flesh
and
blood
as
we
are
?
or
is
he
an
invisible
spirit
?
Is
he
a
man
or
is
he
not
?
Had
he
any
beginning
?
Can
he
dye
?
what
is
faith
?
Is
it
a
Believing
all
the
word
of
God
?
what
is
it
to
Believe
in
Christ
?
Is
it
all
one
as
to
become
a
true
Christian
?
Or
to
believe
that
Christ
is
the
Saviour
of
the
world
,
and
to
Accept
him
for
your
Saviour
to
pardon
,
teach
,
govern
and
glorifie
you
?
What
is
Repentance
?
Is
it
only
to
be
sorry
for
sin
,
or
is
it
,
The
change
of
the
mind
from
sin
to
God
,
or
both
?
4.
And
as
you
must
do
thus
when
you
come
to
hard
points
as
Definitions
or
the
like
,
so
in
all
points
where
you
perceive
that
they
understand
not
the
meaning
and
stress
of
your
question
?
there
you
must
first
draw
out
their
answer
by
an
Equipollent
or
expository
question
,
or
if
that
will
not
do
,
thus
frame
the
answer
into
your
question
,
and
demand
but
his
Yea
or
Nay
:
yea
if
it
be
never
so
easie
a
point
that
you
are
upon
,
you
must
do
thus
at
last
in
case
by
the
first
question
you
have
an
unsatisfactory
answer
.
E.
G.
I
have
oft
asked
some
very
ignorant
people
,
How
do
you
think
of
your
sins
,
so
many
and
great
sins
shall
be
pardoned
?
And
they
tell
me
by
their
Repenting
and
mending
their
lives
;
and
never
mention
Jesus
Christ
.
I
ask
them
further
,
But
do
you
think
that
your
amendment
can
make
God
any
amendt
or
satisfaction
for
the
sin
that
is
past
?
They
will
answer
we
hope
so
,
or
else
we
know
not
what
will
?
A
man
would
think
now
that
these
men
had
no
knowledge
of
Christ
at
all
,
in
that
they
make
no
mention
of
him
;
And
some
I
find
have
indeed
none
and
when
I
tell
them
over
the
history
of
the
Gospel
,
and
what
Christ
is
,
did
and
suffered
and
why
,
they
stand
wondering
at
it
as
a
strange
thing
that
they
had
never
heard
before
;
and
some
say
;
They
never
heard
this
much
before
,
nor
knew
it
,
though
they
came
to
Church
every
Lords
day
.
But
some
I
perceive
do
give
such
answers
,
because
they
understand
not
the
scope
of
my
question
;
but
think
that
I
take
Christs
death
as
granted
,
and
only
ask
them
what
shall
make
God
satisfaction
as
their
part
under
Christ
(
Though
thus
also
they
discover
sad
ignorance
.
)
And
when
I
ask
them
whether
their
deeds
can
Merit
any
thing
of
God
?
they
say
No
;
but
they
hope
God
will
accept
them
.
And
if
I
ask
further
Can
you
be
saved
without
the
death
of
that
?
they
say
,
No
;
And
if
I
ask
what
hath
he
done
or
suffered
for
you
?
They
will
say
He
dyed
for
us
;
or
shed
his
blood
for
us
:
and
will
profess
that
they
place
their
confidence
in
that
for
salvation
.
Many
men
have
that
in
their
minds
,
which
is
not
ripe
for
utterance
;
and
through
ill
education
and
disuse
,
they
are
strangers
to
the
expressions
of
those
things
which
they
have
some
Conceptions
of
.
And
,
by
the
way
you
may
here
see
the
cause
to
deal
very
tenderly
with
the
common
people
for
matter
of
knowledge
and
defect
of
expression
;
if
they
are
are
teachable
,
and
tractable
,
and
willing
to
use
means
,
and
to
live
obediently
:
For
many
even
ancient
godly
persons
cannot
speak
their
minds
in
any
tolerable
expressions
:
no
nor
cannot
learn
when
expressions
are
put
into
their
mouths
.
Some
of
the
most
pious
experienced
,
approved
Christians
that
I
know
(
aged
people
)
complain
exceedingly
to
me
with
tears
that
they
cannot
learn
the
words
of
the
Catechism
,
and
when
I
consider
their
advantages
that
they
have
lived
under
the
most
excellent
helps
,
in
constant
duty
,
and
in
the
best
company
for
fourty
or
fifty
or
sixty
years
together
,
it
teacheth
me
what
to
expect
from
poor
ignorant
people
that
never
had
such
company
and
converse
for
one
year
or
week
:
and
not
to
reject
them
so
hastily
as
some
hot
and
too
high
professors
would
have
us
do
.
But
this
is
on
the
by
.
5.
This
also
must
be
observed
,
that
if
you
find
them
at
a
loss
,
and
unable
to
answer
your
questions
,
drive
them
not
on
too
hard
or
too
long
with
question
after
question
,
lest
they
conceive
you
intend
but
to
puzzle
them
and
disgrace
them
:
but
presently
,
when
you
perceive
them
troubled
that
they
cannot
answer
,
then
step
in
your self
and
take
the
burden
off
them
,
&
make
answer
to
the
question
your selves
;
and
then
do
it
throughly
and
plainly
,
and
make
a
full
explication
of
the
whole
business
to
them
,
that
by
your
Teaching
they
may
be
brought
to
understand
it
before
you
leave
them
.
And
herein
it
is
comonly
necessary
that
you
fetch
up
the
matter
ab
origine
,
&
take
it
on
in
order
till
you
come
to
the
point
in
question
.
6.
And
usually
with
the
grosly
ignorant
,
it
is
flatly
necessary
that
you
do
run
over
all
the
sum
of
our
Religion
to
them
in
the
most
familiar
way
that
you
can
possibly
devise
:
But
this
must
be
the
next
Direction
.
Direct
.
5.
When
you
have
done
what
you
see
Cause
in
the
trial
of
their
knowledge
,
proceed
next
to
instruct
them
your selves
:
And
this
must
be
according
to
their
several
Capacities
.
If
it
be
a
Professor
that
understandeth
the
Fundamentals
,
fall
upon
somewhat
which
you
perceive
that
he
most
needeth
,
either
explaining
further
some
of
the
mysteries
of
the
Gospel
,
or
laying
the
Grounds
of
some
duty
which
he
may
doubt
of
,
or
shewing
the
necessity
of
what
he
neglecteth
,
or
meeting
with
his
sins
or
mistakes
,
as
may
be
most
convincing
and
edifying
to
him
.
If
it
be
one
that
is
grosly
ignorant
,
give
him
a
plain
familiar
recital
of
the
sum
of
the
Christian
Religion
in
a
few
words
:
for
though
it
be
in
the
Catechism
already
yet
a
more
familiar
way
may
better
help
them
to
understand
it
.
As
thus
[
You
must
know
,
that
from
Everlasting
there
was
one
only
God
that
had
no
beginning
,
and
can
have
no
end
,
who
is
not
a
Body
as
we
are
,
but
a
most
pure
,
spiritual
Being
that
knoweth
all
things
,
and
can
do
all
things
,
and
hath
all
Goodness
and
Blessedness
in
himself
.
This
God
is
but
one
,
but
yet
three
Persons
,
the
Father
,
the
Son
and
holy
Ghost
in
an
incomprehensible
manner
,
above
our
reach
;
yet
we
have
somewhat
in
our selves
and
other
creatures
that
may
give
us
some
resemblance
of
it
.
As
in
a
man
,
his
Power
and
his
understanding
and
will
,
be
but
One
soul
,
and
yet
they
are
not
one
faculty
,
but
differ
one
from
another
:
Or
as
in
the
Sun
,
the
Being
or
Power
,
and
the
Heat
and
the
Light
,
are
not
all
one
;
and
yet
there
is
but
one
Sun
;
so
in
a
more
incomprehensible
manner
it
is
in
God
.
And
you
must
know
that
this
One
God
did
make
all
the
world
by
his
word
;
the
heavens
he
made
to
be
the
place
of
his
Glory
,
and
made
a
world
of
holy
Angels
to
serve
him
,
in
his
Glory
:
but
some
of
these
did
by
Pride
or
other
sin
fall
from
God
and
are
become
Devils
that
shall
be
miserable
in
torments
for
ever
,
when
he
had
made
the
rest
of
this
lower
world
,
he
made
man
,
as
his
noblest
creature
here
,
even
one
man
and
one
woman
Adam
and
Eve
,
and
he
made
them
perfect
without
any
sin
or
fault
,
and
put
them
into
the
gardan
of
Eden
,
and
forbad
them
to
eat
but
of
one
tree
in
the
garden
,
and
told
them
that
if
they
did
,
they
should
dye
.
But
the
Devil
that
had
first
fallen
himself
did
tempt
them
to
sin
,
and
they
yielded
to
his
temptation
,
and
by
wilful
sinning
they
fell
under
the
curse
of
Gods
Law
,
and
fell
short
of
the
Glory
of
God
.
But
God
of
his
infinite
Wisdom
and
Mercy
did
send
his
own
son
Jesus
Christ
to
be
their
Redeemer
,
who
as
he
was
promised
in
the
beginning
,
so
in
the
fulness
of
time
1655.
years
ago
was
made
man
,
and
was
born
of
a
Virgin
by
the
power
of
the
Holy
Ghost
,
and
lived
on
earth
among
the
Jews
about
33
years
,
and
he
preached
the
Gospel
himself
and
wrought
many
miracles
to
prove
his
doctrine
,
and
bring
men
to
believe
in
him
,
healing
the
lame
,
the
blind
,
the
sick
,
and
raising
the
dead
by
the
word
of
his
mouth
by
his
Divine
power
;
&
at
the
end
by
the
malice
of
the
Jews
,
&
his
own
Consent
he
was
offered
upon
the
Cross
,
as
a
sacrifice
for
our
sins
,
to
bear
that
Curse
that
we
should
have
born
;
and
when
he
was
buryed
,
he
rose
again
the
third
day
,
and
lived
on
earth
forty
dayes
after
:
And
before
his
departure
he
sent
his
Apostles
and
other
Ministers
to
preach
the
Gospel
of
salvation
to
the
world
,
and
to
call
home
lost
sinners
by
Repentance
,
and
to
assure
them
in
his
Name
,
that
if
they
will
but
believe
in
him
and
take
him
for
their
Saviour
,
and
unfeignedly
lament
their
former
sins
,
and
turn
from
them
to
God
,
and
will
take
Everlasting
Glory
for
their
portion
,
and
be
content
to
resign
their
carnal
Interests
and
desires
,
he
will
pardon
freely
all
that
is
past
,
and
be
merciful
to
them
for
the
time
to
come
,
and
will
lead
them
up
into
spiritual
Communion
with
God
,
and
bring
them
to
his
Glory
when
this
life
is
Ended
,
but
for
them
that
make
light
of
their
sins
and
of
his
Mercy
,
and
will
not
forsake
the
pleasures
of
this
world
for
the
hopes
of
another
,
they
shall
be
condemned
to
everlasting
punishment
.
This
Gospel
Christ
hath
appointed
his
Ministers
to
preach
to
all
the
world
;
and
when
he
had
given
this
in
charge
to
his
Apostles
,
he
ascended
up
into
heaven
before
their
faces
,
where
he
is
now
in
Glory
with
God
the
Father
in
our
Nature
,
ruling
all
:
And
at
the
end
of
this
world
,
he
will
come
again
in
that
nature
,
and
will
call
the
dead
to
life
again
,
and
set
them
all
before
him
to
be
judged
:
and
all
that
truly
Repented
and
believed
in
him
and
were
renewed
by
his
spirit
,
and
renounced
this
world
for
the
hopes
of
a
better
shall
be
judged
to
live
with
God
in
Glory
,
and
shall
be
like
to
his
Angels
,
and
praise
him
for
ever
;
and
the
rest
that
repented
not
,
and
believed
not
in
him
,
but
lived
to
the
flesh
and
the
world
,
shall
be
condemned
to
everlasting
misery
.
So
that
you
may
see
by
this
,
that
mans
Happiness
is
not
in
this
world
but
in
the
next
,
and
that
all
men
have
lost
their
hopes
of
that
Happiness
by
sin
,
and
that
Jesus
Christ
the
only
Son
of
God
and
the
Redeemer
of
the
world
hath
recovered
it
for
us
by
the
price
of
his
blood
shed
and
hath
made
a
New
Covenant
with
us
,
assuring
us
of
Life
and
Salvation
,
if
we
Repent
and
believe
in
him
for
that
life
,
and
mortifie
our
fleshly
desires
:
To
which
end
he
sendeth
forth
his
holy
Spirit
to
convert
all
that
shall
be
saved
,
and
to
turn
their
hearts
from
this
world
to
God
.
If
ever
you
mean
to
be
saved
,
therefore
it
must
be
thus
with
you
:
Your
formersins
must
be
the
grief
of
your
soul
,
and
you
must
fly
to
a
crucified
Christ
as
your
only
Refuge
from
the
deserved
Curse
,
and
the
Spirit
of
Christ
must
Convert
you
,
and
dwell
in
you
and
make
you
wholly
a
new
Creature
:
or
there
is
no
salvation
.
]
Some
such
short
plain
rehearsal
of
the
Principles
of
Religion
in
the
most
familiar
manner
that
you
can
devise
,
with
a
brief
touch
of
application
in
the
end
,
will
be
necessary
when
you
deal
with
the
grosly
ignorant
:
And
if
you
perceive
they
understand
you
not
,
go
over
it
again
,
and
ask
them
whether
they
understand
it
,
and
seek
to
leave
it
fixed
in
their
memories
.
Direct
.
6.
Whether
they
begrosly
Ignorant
or
not
,
if
you
suspect
them
to
be
ungodly
,
fall
next
upon
a
prudent
enquiry
into
their
states
,
And
the
best
and
least
offensive
way
will
be
this
:
to
take
your
occasion
from
some
Article
of
the
Catechism
,
as
the
fifth
or
seventh
;
and
then
to
make
way
by
a
word
that
may
demulce
their
minds
,
by
convincing
them
of
the
necessity
of
it
;
as
E.
g.
thus
,
or
to
this
purpose
,
You
see
in
the
7.
Article
proved
by
Scripture
,
that
the
Holy-Ghost
doth
by
the
word
enlighten
mens
minds
,
and
soften
and
open
their
hearts
,
and
turn
them
from
the
power
of
Satan
to
God
by
faith
in
Christ
,
and
so
makes
them
a
Sanctified
peculiar
people
to
God
;
and
that
none
but
these
are
made
partakers
of
Christ
and
life
:
Now
though
I
have
no
desire
needlesly
to
pry
into
any
mans
secrets
,
yet
because
that
it
is
the
office
of
Ministers
to
give
advice
to
a
people
in
the
matters
of
salvation
,
and
because
it
is
so
dangerous
a
matter
to
be
mistaken
,
where
life
or
death
everlasting
doth
lie
upon
it
,
I
would
intreate
you
to
deal
truly
and
tell
me
,
Whether
ever
you
found
this
great
change
upon
your
own
heart
,
or
not
?
Did
you
ever
find
the
spirit
of
God
by
the
word
,
come
in
upon
your
understanding
,
with
a
new
heavenly
life
,
which
hath
made
you
a
new
creature
?
The
Lord
that
seeth
your
heart
doth
know
whether
it
be
so
or
not
?
Therefore
I
pray
you
,
see
that
you
speak
the
truth
.
If
he
tell
you
,
that
he
hopes
he
is
converted
;
all
are
sinners
;
but
he
is
sorry
for
his
sins
,
or
the
like
;
then
tell
him
more
particularly
in
a
few
words
of
the
plainest
notes
,
or
by
a
short
description
,
what
true
conversion
is
,
and
so
renew
and
enforce
the
enquiry
:
as
thus
:
Because
your
salvation
or
damnation
lyeth
upon
it
,
I
would
fain
help
you
a
little
in
this
,
that
you
may
not
be
mistaken
in
a
business
of
such
consequence
,
but
may
find
out
the
truth
before
it
be
too
late
:
for
as
God
will
judge
us
impartially
,
so
we
have
his
word
before
us
,
by
which
we
may
know
,
now
,
how
God
will
judge
us
,
then
:
for
this
word
tells
us
most
certainly
who
they
be
that
shall
go
to
heaven
,
and
who
to
hell
.
Now
the
Scripture
tells
us
that
the
state
of
an
unconverted
man
is
this
;
He
seeth
no
great
matter
of
felicity
in
the
Love
and
Communion
of
God
in
the
life
to
come
,
which
may
draw
his
heart
thither
from
this
present
world
,
but
he
liveth
to
his
carnal
self
,
or
to
the
flesh
,
and
the
main
bent
of
his
life
is
,
that
it
may
go
well
with
his
body
here
,
and
that
religion
that
he
hath
is
but
a
little
on
the
by
,
lest
he
should
be
damned
when
he
can
keep
the
world
no
longer
;
so
that
the
world
and
flesh
are
highest
in
his
esteem
,
and
nearest
to
his
heart
,
and
God
and
Glory
stand
below
them
and
further
off
,
and
all
their
service
of
God
is
but
a
giving
them
that
which
the
world
and
flesh
can
spare
.
This
is
the
true
case
of
every
unconverted
man
;
and
all
that
are
in
this
case
,
are
in
a
state
of
misery
.
But
he
that
is
truly
converted
,
hath
had
a
light
shining
into
his
soul
from
God
,
which
hath
shewed
him
the
greatness
of
his
sin
and
misery
,
and
made
it
a
heavy
load
upon
his
soul
,
and
shewed
him
what
Christ
is
and
hath
done
for
sinners
,
and
made
him
admire
at
the
riches
of
Gods
grace
in
him
!
O
what
glad
news
is
it
to
him
,
that
yet
there
is
hope
for
such
lost
sinners
as
he
;
That
so
many
and
so
great
sins
may
be
pardoned
!
and
that
this
is
offered
to
all
that
will
accept
it
!
How
gladly
doth
he
entertain
this
Message
and
offer
?
And
for
the
time
to
come
,
he
resigneth
himself
and
all
that
he
hath
to
Christ
to
be
wholly
his
,
and
disposed
of
by
him
,
in
order
to
the
everlasting
glory
which
he
hath
promised
:
He
hath
now
such
a
sight
of
the
blessed
state
of
the
Saints
in
glory
,
that
he
despiseth
all
this
world
as
dross
and
dung
in
comparison
of
it
,
and
there
he
layeth
up
his
happiness
and
his
hopes
,
and
takes
all
the
matters
of
this
life
but
as
so
many
helps
or
hindrances
in
the
way
to
that
:
so
that
the
very
bent
and
main
care
and
business
of
his
life
is
to
be
happy
in
the
life
to
come
.
This
is
the
case
of
all
that
are
truly
converted
,
and
shall
be
saved
.
Is
this
your
case
,
or
not
?
Have
you
found
such
a
change
or
work
as
this
upon
your
soul
?
If
he
say
,
he
hopes
,
he
hath
,
descend
to
some
particulars
distinctly
.
E.
G.
I
pray
you
then
answer
me
to
these
two
or
three
questions
.
1.
Can
you
truly
say
,
that
all
the
known
sins
of
your
life
past
are
the
grief
of
your
heart
,
and
that
you
have
felt
that
everlasting
misery
is
due
to
you
for
them
,
and
that
in
the
sense
of
this
heavy
burden
,
you
have
felt
your self
a
lost
man
,
and
have
gladly
entertained
the
news
of
a
Saviour
,
and
cast
your
soul
upon
Christ
alone
for
pardon
by
his
blood
.
2.
Can
you
truly
say
,
that
your
heart
is
so
far
turned
from
your
former
sins
,
that
you
hate
the
sins
that
formerly
you
loved
,
and
love
that
holy
life
that
you
had
no
mind
to
before
,
and
that
you
do
not
now
live
in
the
willful
practise
of
any
known
sin
:
Is
there
no
sin
which
you
be
not
heartily
willing
to
leave
whatever
it
cost
you
?
And
no
duty
which
you
be
not
willing
to
perform
?
3.
Can
you
truly
say
,
that
you
have
so
far
taken
the
everlasting
enjoyments
of
God
for
your
happiness
,
that
it
hath
the
most
of
your
heart
,
of
your
love
,
desire
,
and
care
:
and
that
you
are
resolved
by
the
strength
of
grace
to
let
go
all
that
you
have
in
the
world
rather
then
hazard
it
;
and
that
it
is
your
daily
principal
business
to
seek
it
?
Can
you
truly
say
,
that
though
you
have
your
failings
and
sins
,
yet
your
main
care
and
the
bent
of
your
whole
life
is
to
please
God
and
enjoy
him
for
ever
,
and
that
you
give
the
world
Gods
leavings
,
as
it
were
,
and
not
God
the
worlds
leavings
,
and
that
your
worldly
business
is
but
as
a
travellers
seeking
for
provision
in
his
jorney
,
and
heaven
is
the
place
that
you
take
for
your
home
.
If
he
say
,
yea
,
to
the
first
and
third
,
tell
him
how
great
a
thing
it
is
for
a
mans
heart
to
abhor
his
sin
,
and
to
lay
up
his
happiness
unfeignedly
in
another
world
,
and
to
live
in
this
world
,
for
another
that
is
out
of
sight
!
And
therefore
desire
him
to
see
that
it
be
so
indeed
.
If
he
say
,
yea
,
to
the
second
question
,
then
turn
to
the
ninth
,
tenth
,
eleventh
or
twelfth
Articles
of
the
Catechism
,
and
read
over
some
of
those
Duties
which
you
most
suspect
him
to
omit
;
and
ask
him
,
Whether
he
do
perform
such
or
such
a
duty
:
Especially
Prayer
(
in
a
family
or
private
)
and
the
holy
spending
of
all
the
Lords
day
:
because
these
are
of
so
great
moment
(
of
which
anon
.
)
Direction
7.
When
you
have
either
by
former
discovery
of
gross
ignorance
,
or
by
these
later
enquiries
into
his
spiritual
state
,
discerned
an
apparent
probability
that
the
person
is
yet
in
an
unconverted
state
;
your
next
business
is
,
to
fall
on
with
all
your
skill
and
power
,
to
bring
his
heart
to
the
sense
of
his
condition
:
E.
G.
Truly
neighbours
,
I
have
no
mind
,
the
Lord
knows
,
to
make
your
condition
worse
then
it
is
,
nor
to
put
any
causless
fear
or
trouble
into
your
mind
:
but
I
suppose
you
would
take
me
but
for
a
flattering
enemy
,
and
not
a
faith
ful
friend
,
if
I
should
daub
with
you
,
and
not
tell
you
the
truth
:
If
you
sought
to
a
Physitian
in
your
sickness
,
you
would
have
him
tell
you
the
truth
,
though
it
were
the
worst
:
Much
more
here
;
For
,
there
the
knowledge
of
your
disease
may
by
fears
increase
it
,
but
here
you
must
know
it
,
or
else
you
can
never
be
recovered
from
it
.
I
much
fear
that
you
are
yet
a
stranger
to
the
new
life
of
all
them
that
Christ
will
save
:
For
if
you
were
a
Christian
indeed
and
truly
converted
,
your
very
heart
would
have
been
set
on
God
and
the
life
to
come
,
and
you
would
have
admired
the
riches
of
grace
in
Christ
,
and
you
would
have
made
it
your
business
to
prepare
for
Everlasting
;
and
you
durst
not
,
you
would
not
,
live
in
any
wilful
sin
,
nor
in
the
neglect
of
such
duties
!
Alas
!
what
have
you
done
?
how
have
you
spent
your
time
till
now
?
Did
you
not
know
,
that
you
had
a
soul
to
save
or
lose
?
and
that
you
must
live
in
heaven
or
hell
for
ever
!
and
that
you
had
your
life
and
time
in
this
world
for
that
purpose
,
to
prepare
for
another
!
Alas
!
what
have
you
been
doing
all
this
while
that
you
are
so
ignorant
,
or
so
unprepared
for
death
if
it
should
now
find
you
?
If
you
had
but
had
as
much
mind
of
heaven
as
of
earth
,
you
would
have
known
more
of
it
,
and
done
more
of
it
,
and
enquired
more
diligently
after
it
,
then
you
have
done
!
You
can
learn
how
to
do
your
business
in
the
world
,
and
why
could
you
not
have
learned
more
of
the
will
of
God
,
if
you
had
but
minded
it
.
You
have
neighbours
that
could
learn
more
,
that
have
had
as
much
to
do
in
the
world
as
you
,
and
as
little
time
?
Do
you
think
that
heaven
is
not
worth
your
labour
?
or
that
its
like
it
can
be
had
without
any
care
or
pains
?
when
you
cannot
have
the
trifles
of
this
world
without
?
and
when
God
hath
bid
you
,
first
seek
his
Kingdom
and
the
righteousness
thereof
?
Alas
Neighbour
,
what
if
you
had
dyed
before
this
hour
in
an
unconverted
state
what
had
become
of
you
?
and
where
had
you
now
been
?
why
you
did
not
know
all
this
while
that
you
should
live
a
day
to
an
end
!
O
that
ever
you
would
be
so
cruel
to
your selves
as
to
venture
your
Everlasting
state
so
desperately
as
you
have
done
!
what
did
you
think
of
?
Did
you
not
all
this
while
know
that
you
must
shortly
dye
,
and
be
judged
as
you
were
then
found
?
Had
you
any
greater
work
to
do
?
or
any
greater
business
to
mind
then
your
salvation
?
Do
you
think
that
all
that
you
can
get
in
this
world
will
comfort
you
at
a
dying
hour
,
or
purchase
your
salvation
,
or
ease
the
pains
of
Hell-fire
?
Set
these
things
home
with
a
more
earnest
voice
then
the
former
part
of
your
conference
was
managed
with
.
For
if
you
get
it
not
to
heart
,
you
do
little
or
nothing
and
that
which
affecteth
not
is
soon
forgotten
.
Direct
.
8.
Next
this
,
conclude
the
whole
,
with
a
Practical
Exhortation
,
which
must
contain
two
parts
,
First
,
the
duty
of
the
heart
in
order
to
a
closure
with
Christ
,
and
that
which
is
contained
in
that
closure
:
and
Secondly
,
The
use
of
external
means
for
the
time
to
come
,
and
the
avoiding
of
former
sins
.
E.
g.
[
Neighbour
,
I
am
heartily
sorry
to
find
you
in
so
sad
a
case
;
but
I
should
be
more
sorry
to
leave
you
in
it
;
and
therefore
let
me
intreat
you
for
the
Lords
sake
and
for
your
own
sake
to
to
regard
what
I
shall
say
to
you
,
as
to
the
time
to
come
.
It
is
the
Lords
great
mercy
that
he
did
not
cut
you
off
in
your
unconverted
natural
state
,
and
that
you
have
yet
life
and
time
,
and
that
there
is
a
sufficient
Remedy
provided
for
your
soul
in
the
blood
of
Christ
,
and
he
is
yet
offered
with
Pardon
and
life
to
you
as
well
as
any
others
;
God
hath
not
left
sinful
man
to
utter
desperation
for
want
of
a
Ransom
by
a
Redeemer
as
he
hath
done
the
Devils
;
nor
hath
he
made
any
exception
in
the
offer
or
promise
of
pardon
and
life
against
you
any
more
then
against
any
other
.
If
you
had
yet
but
a
bleeding
heart
for
sin
,
and
could
come
to
Christ
believingly
for
recovery
,
and
resign
your selves
to
him
as
your
Saviour
and
Lord
,
and
would
be
a
new
man
for
the
time
to
come
,
the
Lord
will
have
mercy
on
you
in
the
pardon
of
your
sins
,
and
the
saving
of
your
soul
;
And
I
must
tell
you
,
that
as
it
must
be
the
great
work
of
Gods
grace
to
give
you
such
a
heart
,
so
if
ever
he
mean
to
pardon
and
save
you
,
he
will
make
this
change
upon
you
that
I
have
before
mentioned
;
he
will
make
you
feel
your
sin
as
the
heaviest
burden
in
the
world
,
as
that
which
is
most
odious
in
it self
and
hath
laid
you
open
to
the
Curse
of
God
;
he
will
make
you
see
that
you
are
a
lost
man
,
and
that
there
is
no
way
but
one
with
you
,
even
everlasting
damnation
,
unless
you
are
pardoned
by
the
blood
of
Christ
,
and
sanctified
by
his
spirit
:
he
will
you
make
you
see
the
need
you
have
of
Christ
,
and
how
much
you
are
beholden
to
him
for
his
bloodshed
,
and
how
all
your
hope
and
life
is
in
him
he
will
make
you
see
the
vanity
of
this
world
and
all
that
it
can
afford
you
,
and
that
all
your
happiness
is
with
God
,
in
that
everlasting
life
,
where
with
Saints
and
Angels
you
may
behold
his
Glory
and
live
in
his
loves
and
praises
,
when
those
that
reject
him
shall
be
tormented
with
the
devils
:
And
because
it
is
only
Christ
the
Redeemer
that
can
bring
you
to
that
glory
,
and
deliver
you
from
that
torment
,
he
will
make
you
look
to
him
as
your
hope
and
life
,
and
cast
your
burdened
soul
upon
him
,
and
give
up
your selves
to
be
saved
and
taught
and
ruled
by
him
;
and
he
will
possess
you
with
the
spirit
of
holyness
,
that
your
heart
shall
set
upon
God
and
heaven
as
your
treasure
,
and
the
care
of
your
mind
and
the
business
of
your
life
shall
be
to
obtain
it
,
and
you
shall
despise
this
world
and
deny
your
fleshly
interests
and
desires
,
and
cast
away
the
sin
with
abhorrence
which
you
delighted
in
,
and
count
no
pains
too
great
,
nor
no
suffering
too
dear
for
the
obtaining
of
that
everlasting
life
with
God
.
Let
me
tell
you
,
that
till
this
work
be
done
upon
you
,
you
are
a
miserable
man
,
and
if
you
dye
before
it
s
done
,
you
are
lost
for
ever
:
Now
,
you
have
hope
and
help
before
you
,
but
then
there
will
be
none
.
Let
me
therefore
intreat
these
two
or
three
things
of
you
,
and
do
not
deny
them
me
as
you
love
your
soul
.
First
,
That
you
will
not
rest
in
this
Condition
that
you
are
in
.
Be
not
quiet
in
your
mind
,
till
you
find
a
true
conversion
to
be
wrought
.
Think
when
you
rise
in
the
morning
,
O
what
if
this
day
should
be
my
last
,
and
death
should
find
me
in
an
unrenewed
state
?
Think
when
you
are
about
your
labour
,
O
how
much
greater
a
work
have
I
yet
to
do
,
to
get
my
soul
reconciled
to
God
and
possessed
of
his
Spirit
!
Think
when
you
are
eating
or
drinking
or
looking
on
any
thing
that
you
possess
in
the
world
,
what
good
will
all
this
do
me
,
if
I
live
and
die
an
enemy
to
God
,
and
a
stranger
to
Christ
and
his
Spirit
,
and
we
must
perish
for
ever
.
Let
these
thoughts
be
day
&
night
upon
your
mind
till
your
soul
be
changed
.
The
second
thing
that
I
would
intreat
of
you
is
,
that
you
would
bethink
you
seriously
what
a
vain
thing
this
world
is
,
and
how
shortly
it
will
leave
you
to
a
cold
grave
,
and
to
everlasting
misery
,
if
you
have
not
a
better
treasure
then
this
:
and
bethink
you
what
it
is
to
live
in
the
sight
of
the
face
of
God
,
and
to
reign
with
Christ
,
and
be
like
the
Angels
?
and
that
this
is
the
life
that
Christ
hath
procured
you
,
and
is
preparing
for
you
and
offereth
you
if
you
will
accept
it
in
and
with
himself
upon
his
easie
reasonable
terms
;
bethink
your self
whether
it
be
not
madness
to
slight
such
an
endless
glory
,
and
to
prefer
these
fleshly
dreams
,
and
earthly
shadows
before
it
.
Use
your self
to
such
considerations
as
these
,
when
you
are
alone
,
and
let
them
dwell
upon
your
mind
.
The
third
thing
that
I
would
intreat
of
you
is
,
that
you
will
presently
without
any
more
delay
,
Accept
of
this
felicity
and
this
Saviour
:
close
with
the
Lord
Jesus
that
offereth
you
this
eternal
life
:
Joyfully
and
thankfully
accept
his
offer
,
as
the
only
way
to
make
you
happy
:
and
then
you
may
believe
that
all
your
sins
shall
be
done
away
by
him
.
My
fourth
request
to
you
is
,
that
you
will
resolve
presently
against
your
former
sins
:
find
out
what
hath
defiled
your
heart
and
life
,
and
cast
it
up
now
by
the
vomit
of
Repentance
,
as
you
would
do
Poyson
out
of
your
stomach
,
and
abhor
the
thought
of
taking
it
in
again
.
My
fifth
and
last
request
to
you
is
that
you
will
set
your selves
close
to
the
use
of
Gods
means
till
this
change
be
wrought
,
and
then
continue
his
means
till
you
are
confirmed
,
and
(
at
last
)
perfected
.
1.
Because
you
cannot
of
your selves
make
this
change
upon
your
heart
and
life
betake
your self
daily
to
God
for
it
by
prayer
,
and
beg
earnestly
as
for
your
life
that
he
will
pardon
all
your
former
sins
,
and
change
your
heart
,
and
shew
you
the
riches
of
his
Grace
in
Christ
,
and
the
Glory
of
his
Kingdom
,
and
draw
up
your
heart
to
himself
.
Follow
God
day
and
night
with
these
requests
.
2.
That
you
will
fly
from
temptations
and
occasions
of
sin
,
and
forsake
your
former
evil
company
,
and
betake
your selves
into
the
company
of
those
that
fear
God
,
and
will
help
you
in
the
way
to
heaven
.
3.
That
you
will
specially
spend
the
Lords
day
in
holy
exercises
both
publike
and
private
,
and
lose
not
one
quarter
of
an
hour
of
any
of
your
time
,
but
specially
of
that
most
precious
time
,
which
God
hath
given
you
purposely
that
you
may
set
your
mind
upon
him
,
and
be
instructed
by
him
and
to
prepare
your self
for
your
latter
end
.
What
say
you
will
you
do
this
presently
?
at
least
so
much
of
it
as
you
can
do
if
you
will
.
Will
you
promise
me
to
think
of
these
things
that
I
before
mentioned
,
and
to
pray
daily
for
a
changed
heart
till
you
have
obtained
it
,
and
to
change
your
Company
and
Courses
,
and
fall
upon
the
use
of
Gods
means
in
reading
or
hearing
the
Scriptures
,
meditating
on
them
,
specially
on
the
Lords
day
?
And
here
be
sure
if
we
can
,
to
get
their
promise
,
and
engage
them
to
amendment
,
especially
to
use
means
,
and
change
their
company
,
and
forsake
actual
sinning
,
because
these
are
more
in
their
reach
,
and
in
this
way
they
may
wait
for
the
accomplishing
of
that
change
that
is
not
yet
wrought
.
And
do
this
solemnly
,
remembring
them
of
the
presence
of
God
that
heareth
their
promises
,
and
will
expect
the
performance
.
(
And
when
you
have
afterward
opportunity
,
you
may
remember
them
of
that
promise
.
)
Direction
9.
At
the
dismissing
of
them
do
these
two
things
.
1.
Again
lenifie
their
minds
by
a
deprecation
of
offence
in
a
word
;
E.
G.
[
I
pray
you
take
it
not
ill
that
I
have
put
you
to
this
trouble
,
or
dealt
thus
freely
with
you
:
It
s
as
little
pleasure
to
me
as
to
you
,
if
I
did
not
know
these
things
to
be
true
and
necessary
,
I
would
have
spared
this
labour
to
my self
and
you
:
But
I
know
that
we
shall
be
here
together
but
a
little
while
:
we
are
almost
at
the
world
to
come
already
;
and
therefore
its
time
for
us
all
to
look
about
us
,
and
see
that
we
be
ready
when
God
shall
call
us
.
]
2.
Because
it
is
but
seldom
that
we
our selves
shall
have
opportunity
to
speak
with
the
same
persons
,
set
them
in
a
way
for
the
perfecting
of
what
is
begun
.
1.
Engage
the
Governor
of
each
family
to
call
all
his
family
to
account
every
Lords
day
before
they
go
to
bed
,
what
they
can
rehearse
of
the
Catechism
:
and
so
to
continue
till
they
have
all
learned
it
perfectly
:
and
when
they
have
done
so
,
yet
still
to
continue
to
hear
them
recite
it
,
at
least
once
in
two
or
three
Lords
daies
,
that
they
may
not
forget
it
.
For
,
even
to
the
most
judicious
it
will
be
an
excellent
help
to
have
still
in
memory
,
a
sum
of
the
Christian
Doctrine
,
for
matter
,
method
and
words
.
2.
As
for
the
Rulers
of
families
themselves
or
those
that
are
under
such
rulers
as
will
not
help
them
,
if
they
have
learnt
some
small
part
of
the
Catechism
only
,
engage
them
either
to
come
again
to
you
(
though
before
their
course
)
when
they
have
learnt
the
rest
,
or
else
to
go
to
some
able
experienced
neighbour
,
and
recite
it
to
them
,
and
take
their
assistance
when
you
cannot
have
time
your self
.
Direction
10.
Have
all
the
names
of
your
Parishioners
by
you
in
a
book
:
and
when
they
come
and
recite
the
Catechism
,
note
in
your
Book
who
come
and
who
do
not
;
and
who
are
so
grosly
ignorant
as
to
be
utterly
uncapable
of
the
Lords
Supper
and
other
holy
Communion
,
and
who
not
:
and
as
you
perceive
the
necessities
of
each
,
so
deal
with
them
for
the
future
.
But
for
those
,
that
are
utterly
obstinate
,
and
will
not
come
to
you
nor
be
instructed
by
you
,
remember
the
last
Article
of
our
Agreement
,
to
deal
with
them
as
the
obstinate
despisers
of
Instruction
should
be
deals
with
,
in
regard
of
Communion
,
and
the
application
of
sealing
and
confirming
Ordinances
:
which
is
to
avoid
them
,
and
not
hold
holy
or
familiar
Communion
with
them
,
in
the
Lords
Supper
or
other
Ordinances
:
and
though
some
Reverend
Brethren
are
for
admitting
their
children
to
Baptism
(
and
offended
with
me
for
contradicting
it
)
yet
so
cannot
I
be
,
nor
shall
I
dare
to
do
it
upon
any
pretences
of
their
Ancestors
faith
,
or
of
a
Dogmatical
faith
of
these
Rebellious
Parents
,
supposing
them
both
to
be
such
as
in
that
Article
we
have
mentioned
.
To
these
particulars
,
I
add
this
General
.
D●rection
11.
Through
the
whole
course
of
your
conference
with
them
,
see
that
the
manner
as
well
as
the
matter
be
suited
to
the
end
.
And
concerning
the
manner
observe
these
particulars
.
1.
That
you
make
a
difference
according
to
the
difference
of
the
persons
that
you
have
to
deal
with
.
To
the
dull
and
obstinate
you
must
be
more
earnest
and
sharp
:
To
the
tender
and
timerous
that
are
already
humbled
,
you
must
rather
insist
on
direction
and
confirmation
.
To
the
youthful
you
must
lay
greater
shame
on
sensual
voluptuousness
,
and
shew
them
the
nature
and
necessity
of
mortification
:
To
the
Aged
you
must
do
more
to
disgrace
this
present
world
,
and
make
them
apprehensive
of
the
nearness
of
their
change
,
and
the
aggravations
of
their
sin
,
if
they
shall
live
and
dye
in
ignorance
,
or
impenitency
.
To
Inferiors
and
the
Younger
,
you
must
be
more
free
,
to
Superiors
and
Elders
more
reverend
:
To
the
rich
this
world
must
be
more
disgraced
,
and
the
nature
and
necessity
of
self-denyal
opened
,
and
the
damnableness
of
preferring
the
present
prosperity
to
the
future
,
with
the
necessity
of
improving
their
talents
in
well-doing
.
To
the
poor
we
must
shew
the
great
Riches
of
Glory
which
is
propounded
to
them
in
the
Gospel
,
and
how
well
the
present
things
may
be
spared
,
where
the
everlasting
may
be
got
.
Also
those
sins
must
be
most
insisted
on
,
which
each
ones
age
,
or
sex
,
or
temperature
of
body
,
or
calling
and
employment
in
the
world
,
doth
most
encline
tehm
to
.
As
in
females
,
loquacity
,
evil
speeches
,
passion
,
malice
,
pride
,
&c.
In
males
,
drunkenness
,
ambition
,
&c.
Of
all
which
and
abundance
more
differences
,
calling
to
us
for
different
carriage
;
See
Gregor.
Mag.
de
Officio
Pastor
.
2.
Be
as
condescending
,
familiar
and
plain
as
is
possible
,
with
those
that
are
of
the
weaker
capacity
.
3.
Give
them
the
Scripture
proof
,
the
light
of
full
evidence
and
reason
of
all
as
you
go
,
that
they
may
see
that
it
is
not
you
only
,
but
God
by
you
that
speaketh
to
them
.
4.
Be
as
serious
in
all
,
but
specially
in
the
Applicatory
part
as
you
can
.
I
scarce
fear
any
thing
more
,
then
least
some
careless
Ministers
will
slubber
over
the
work
,
and
do
all
superficially
and
without
life
,
and
destroy
this
as
they
do
all
other
duties
,
by
turning
it
into
a
meer
formality
:
putting
a
few
cold
questions
to
them
,
and
giving
them
two
or
three
cold
words
of
advice
,
without
any
life
and
feeling
in
themselves
,
nor
likely
to
produce
any
feeling
in
the
hearers
:
But
sure
he
that
valueth
souls
,
and
knoweth
what
an
opportunity
is
before
him
,
will
do
it
accordingly
.
5.
To
this
end
,
I
should
think
it
very
necessary
that
we
do
both
before
and
in
the
work
,
take
special
pains
with
our
own
hearts
;
especially
to
excite
and
strengthen
our
Belief
of
the
Truth
of
the
Gospel
,
and
the
Invisible
Glory
and
Misery
that
is
to
come
.
I
am
confident
this
work
will
exceedingly
try
the
strength
of
our
belief
:
For
he
that
is
but
superficially
a
Christian
,
and
not
sound
in
the
faith
,
will
likely
feel
his
Zeal
quite
fail
him
(
specially
when
the
duty
is
grown
common
)
for
want
of
a
Belief
of
the
things
which
he
is
to
treat
of
to
keep
it
alive
.
An
affected
fervency
and
hypocritical
stage-action
,
will
not
hold
up
in
such
kind
of
duties
long
:
A
Pulpit
shall
have
more
of
them
,
then
a
conference
with
poor
ignorant
souls
:
For
the
Pulpit
is
the
hypocritical
Ministers
stage
:
There
,
and
in
the
Press
,
and
in
Publike
acts
,
where
there
is
room
for
oftentation
,
you
shall
have
his
best
,
and
almost
all
.
It
is
other
kind
of
men
that
must
effectually
do
the
work
now
in
hand
.
6.
It
is
therefore
very
meet
that
we
prepare
our selves
to
it
by
private
prayer
;
and
if
time
would
permit
,
and
there
be
many
together
;
if
we
did
begin
and
end
with
a
short
prayer
with
our
people
,
it
were
best
.
7.
Carry
on
all
(
even
the
most
earnest
passages
)
in
clear
demonstrations
of
love
to
their
souls
,
and
make
them
feel
through
the
whole
,
that
you
aim
at
nothing
but
their
own
salvation
;
and
avoid
all
harsh
discouraging
passages
,
throughout
.
8.
If
you
have
not
time
to
deal
so
fully
with
each
one
particularly
as
is
here
directed
,
then
1.
Omit
not
the
most
necessary
parts
.
2.
Take
several
of
them
together
that
are
friends
,
and
will
not
seek
to
divulge
each
others
weaknesses
,
and
speak
to
them
in
common
as
much
as
concerneth
all
;
and
only
the
Examinations
of
their
Knowledge
and
state
,
and
convictions
of
misery
and
special
directions
,
must
be
used
to
the
individuals
alone
:
But
take
heed
of
slubbering
it
over
(
uponan
unfaithful
laziness
,
or
being
too
brief
)
without
a
real
Necessity
.
Direction
12.
Lastly
,
if
God
enable
you
,
extend
your
charity
to
those
of
the
poorest
sort
,
before
they
part
from
you
:
Give
them
somewhat
towards
their
relief
,
and
for
the
time
that
is
thus
taken
from
their
labours
:
Especially
for
encouragement
of
them
that
do
best
;
and
to
the
rest
,
promise
them
so
much
when
they
have
learned
the
Catechism
.
I
know
you
cannot
give
what
you
have
not
,
but
I
speak
to
them
that
can
.
And
so
much
shall
serve
for
Directions
to
the
younger
Ministers
,
in
their
dealing
with
the
more
ignorant
or
carnal
sort
of
persons
,
AS
for
them
,
that
are
under
fears
and
troubles
of
mind
,
who
yet
give
us
hopes
of
the
work
of
saving
grace
on
their
souls
,
though
it
deserve
a
full
discourse
to
direct
us
in
dealing
with
them
,
yet
I
shall
not
meddle
with
it
now
.
1.
Because
I
intended
this
discourse
for
another
end
.
2.
Because
Divines
being
at
some
variance
about
the
methods
of
comforting
and
confirming
troubled
minds
,
are
many
of
them
so
impatient
of
reading
any
thing
which
is
not
cut
out
according
to
their
present
opinions
;
that
I
perceive
it
my
duty
as
far
as
I
can
,
to
avoid
points
controverted
.
3.
Because
I
have
done
so
much
as
I
think
necessary
already
in
my
Directions
for
peace
of
Conscience
.
CHAP.
VIII
.
SECT.
1.
ANother
fort
there
are
,
that
we
may
have
occasion
of
conference
with
,
though
they
will
scarce
stoop
to
be
Catechized
;
and
that
is
,
Opinionative
Questionists
,
that
being
tainted
with
Pride
and
self-conceitedness
,
are
readyer
to
teach
,
then
to
be
taught
,
and
to
vent
their
own
conceits
,
and
quarrel
with
you
,
as
being
ignorant
or
erroneous
your selves
,
then
to
receive
instruction
:
and
if
they
are
tainted
with
any
notable
errour
or
schismatical
disposition
,
they
will
seek
to
waste
the
time
in
vain
janglings
,
and
to
dispute
,
rather
then
to
learn
.
I
am
not
now
directing
you
what
to
do
with
those
men
at
other
times
(
of
that
I
shall
give
a
touch
anon
;
)
but
only
if
they
come
to
you
at
this
time
,
which
is
appointed
for
Catechizing
and
edifying
Instruction
:
Nor
is
it
my
thought
to
presume
to
direct
any
but
the
weaker
sort
of
Ministers
in
this
,
any
more
then
in
the
former
:
It
s
like
you
will
have
some
come
to
you
amongst
the
rest
,
that
when
they
should
give
an
account
of
their
faith
,
will
fall
into
a
Teaching
and
Contentious
d●scourse
,
and
one
will
tell
you
,
that
you
have
no
t●ue
Church
,
because
you
have
such
bad
members
:
another
will
ask
you
,
by
what
authority
you
baptize
Infant●
?
another
will
ask
you
,
how
you
can
be
a
true
Minister
,
if
you
had
your
Ordination
from
Prelates
?
and
another
will
tell
you
,
that
you
are
no
true
Minister
because
you
had
not
your
Ordination
from
Prelates
:
another
will
ask
you
,
What
Scripture
you
have
for
Praying
or
singing
Psalm●
in
a
mixt
Assembly
?
and
another
will
quarrel
with
you
,
because
you
administer
not
the
Lords
Supper
to
them
,
in
the
gesture
and
manner
as
they
desire
,
and
were
●ont
to
receive
it
;
or
because
you
exercise
any
Discipline
among
them
.
If
any
such
person
should
come
to
you
,
and
thus
seek
to
divert
your
better
discourse
,
I'
should
think
it
best
to
take
this
course
with
them
.
1.
Let
them
know
that
this
meeting
is
appointed
for
another
use
;
that
is
,
for
the
Instructing
of
the
people
in
the
Principles
of
Religion
;
and
you
think
it
very
unmeet
to
pe●vert
it
from
that
use
;
it
being
a
sin
to
do
Gods
work
disorderly
,
or
to
be
doing
a
lesser
work
,
when
you
should
be
doing
a
greater
:
And
therefore
as
you
durst
not
turn
Gods
publike
worship
on
the
Lords
day
into
vain
or
contentious
disputings
,
which
discompose
mens
minds
,
and
spoil
a
greater
work
;
so
neither
do
you
think
it
lawful
to
abuse
these
times
to
lower
uses
,
which
are
appointed
for
higher
.
2.
Yet
let
him
know
,
that
you
do
not
this
to
avoid
any
tryal
of
the
truth
:
and
that
he
may
know
so
much
,
you
will
at
any
other
fit
season
,
when
he
will
come
on
purpose
to
that
end
,
endeavour
to
give
him
full
satisfaction
;
or
you
will
as
willingly
receive
instruction
from
him
,
if
he
be
able
and
have
the
truth
,
as
you
desire
he
should
receive
instruction
from
you
:
and
if
it
must
be
so
,
you
will
yield
to
his
desire
before
you
part
,
if
there
be
but
time
when
you
have
dispatcht
the
greater
work
:
but
upon
condition
only
,
that
he
will
submit
to
the
greater
first
.
3.
Then
desire
him
first
to
give
you
some
account
of
the
Principles
in
the
Catechism
:
And
if
he
deny
it
,
conuince
him
before
all
,
of
the
iniquity
of
his
course
.
1.
In
that
it
is
the
Principles
that
salvation
most
dependeth
on
,
and
therefore
being
of
greatest
Excellency
and
Necessity
,
are
first
to
be
taken
into
consideration
.
2.
In
that
it
is
the
appointed
business
of
this
day
.
3.
It
is
orderly
to
begin
with
the
fundamentals
,
because
they
bear
up
the
rest
,
which
suppose
them
,
flow
from
them
,
and
cannot
be
understood
without
them
.
4.
It
is
the
note
of
a
Proud
vain-glorious
hypocrite
,
to
make
a
flourish
about
lesser
things
,
and
yet
either
to
be
ignorant
of
the
greater
,
or
to
scorn
to
give
that
account
of
his
knowledge
,
which
the
people
whom
he
despiseth
,
refuse
not
to
give
.
If
he
yield
to
you
,
ask
him
only
such
questions
as
seem
to
be
of
great
weight
,
and
yet
strain
him
up
a
peg
higher
,
then
you
do
the
common
people
;
and
especially
keep
out
the
predicate
usually
from
your
Question
,
and
put
him
most
upon
defining
or
distinguishing
,
or
expounding
some
terms
or
sentences
of
Scripture
,
&c.
As
such
questions
as
these
may
be
put
to
him
,
which
call
for
definitions
,
wherein
it
s
ten
to
one
,
but
you
will
find
him
ignorant
.
E.
G
[
What
is
God
?
What
is
Jesus
Christ
?
What
is
the
Holy-Ghost
?
What
is
Person
in
the
Trinity
?
How
many
natures
hath
Christ
?
Was
Christ
a
creature
before
his
Incarnation
,
or
the
Creation
?
Is
he
called
the
first-born
of
all
creatures
as
God
,
or
as
man
?
Is
he
called
,
the
Image
of
the
Invisible
God
,
and
the
express
Image
of
the
Fathers
person
or
subsistence
as
a
creature
,
or
as
God
?
Was
Adam
bound
to
believe
in
Christ
?
Was
one
,
or
two
Covenants
made
with
Adam
before
his
fall
?
Did
the
first
Covenant
of
Nature
make
any
promise
of
everlasting
celestial
glory
?
Did
it
threaten
hell
fire
,
or
only
temporal
death
?
Did
it
threaten
eternal
torment
to
the
soul
only
,
or
to
the
body
also
?
Should
there
have
been
any
Resurrection
of
the
body
,
if
Christ
had
not
come
to
procure
it
?
Should
Christ
have
com
,
or
been
our
Head
,
or
have
brought
us
to
glory
,
if
man
had
not
fallen
?
What
is
the
first
Covenant
?
what
,
its
conditions
?
What
the
second
Covenant
,
and
its
Conditions
?
What
was
the
difference
between
the
Covenant
with
Adam
,
and
that
by
Moses
?
Was
it
a
Covenant
of
Works
,
or
of
Grace
that
was
made
by
Moses
?
What
were
the
conditions
of
salvation
before
Christs
Incarnation
?
What
is
forgiveness
of
sin
?
What
is
Justification
?
How
are
we
said
to
be
Justified
by
faith
?
how
by
works
?
What
is
faith
?
What
repentance
?
What
Sanctification
,
Vocation
,
Regeneration
?
Is
the
Covenant
of
Works
Abrogated
,
or
not
?
Is
the
Covenant
of
Grace
made
with
the
Elect
only
?
or
with
all
?
or
with
whom
?
What
is
Freewill
?
Is
there
any
conversion
without
the
word
?
What
is
the
true
nature
of
special
grace
?
and
what
is
the
proper
difference
of
a
Regenerate
man
from
all
others
?
What
is
the
Catholike
Church
?
How
will
you
know
the
true
Church
?
How
know
you
the
Scripture
to
be
the
word
of
God
?
What
is
Christs
Priestly
,
Prophetical
,
Kingly
office
?
Be
they
three
offices
,
or
but
one
:
and
be
they
all
?
]
with
abundance
the
like
.
And
if
it
be
Sacrament
Controversies
which
he
raiseth
,
tell
him
it
is
necessary
,
that
you
be
first
agreed
,
what
Baptism
is
?
(
what
the
Lords
Supper
is
?
)
before
you
dispute
who
should
be
Baptized
,
&c.
And
its
twenty
to
one
,
he
is
not
able
truly
to
tell
you
what
the
Sacrament
it self
is
.
A
true
Definition
of
Baptism
or
the
Lords
Supper
is
not
so
commonly
given
as
pretended
to
be
given
.
4.
If
he
discover
his
Ignorance
in
the
cases
propounded
,
endeavour
to
humble
him
in
the
sense
of
his
pride
and
presumption
;
And
let
him
know
what
it
is
,
and
what
it
signifieth
,
to
go
about
with
a
Teaching
,
Contentious
,
proud
behaviour
,
while
he
is
indeed
so
ignorant
in
things
of
greater
moment
.
5.
But
see
that
you
are
able
to
give
him
better
information
your selves
in
the
points
wherein
you
find
him
ignorant
.
6.
But
specially
take
care
that
you
discern
the
spirit
of
the
man
:
And
if
he
be
a
setled
perverse
Schismatick
,
or
Heretick
,
so
that
you
see
him
peremptory
and
resolved
,
and
quite
transported
with
pride
,
and
have
no
great
hopes
of
his
recovery
,
then
do
all
this
that
I
have
before
said
openly
before
all
that
are
present
;
that
he
may
be
humbled
or
shamed
before
all
,
and
the
rest
may
be
confirmed
.
But
if
you
find
him
godly
and
temperate
,
and
that
there
is
any
hope
of
his
reduction
,
then
see
that
you
do
all
this
privately
between
him
and
you
only
:
and
let
not
fall
any
bitter
words
,
nor
that
tend
to
his
disparagement
.
And
thus
I
advise
,
both
because
we
must
be
as
tender
of
the
reputation
of
all
good
men
,
as
fidelity
to
them
and
to
the
truth
will
permit
:
we
must
bear
one
anothers
burdens
,
and
not
encrease
them
,
and
we
must
restore
those
with
a
spirit
of
meekness
,
that
fall
through
infirmity
;
remembring
that
we
our selves
also
may
be
tempted
:
and
also
because
there
is
small
hope
that
you
should
ever
do
them
good
,
if
once
you
exasperate
them
,
and
dis-affect
them
towards
you
.
And
therefore
7.
See
that
to
such
erring
persons
as
you
have
any
hopes
of
,
you
carry
your selves
with
as
much
tenderness
and
love
as
will
consist
with
your
duty
to
the
Church
of
God
.
For
most
of
them
when
they
are
once
tainted
this
way
,
are
so
selfish
and
high-minded
,
that
they
are
much
more
impatient
of
reproof
then
many
of
the
prophaner
sort
of
people
.
This
way
did
Musculus
take
with
the
Anabaptists
,
visiting
them
in
Prison
,
and
relieving
them
even
while
they
railed
at
him
as
Antichristian
,
and
so
continued
without
disputing
with
them
,
till
they
were
convinced
that
he
loved
them
,
and
then
they
sought
to
him
for
advice
themselves
,
&
many
of
them
were
reclaimed
by
him
.
8
Either
in
the
Conclusion
of
your
meeting
,
or
at
another
appointed
time
,
when
you
come
to
debate
their
Controversie
with
them
,
tell
them
,
That
seeing
they
think
you
unable
to
teach
them
,
and
think
themselves
able
to
teach
you
,
it
is
your
desire
to
learn
;
You
suppose
disputing
(
as
tending
usually
to
ex●sperate
mens
minds
,
rather
then
to
satisfie
them
)
is
to
be
used
as
the
last
remedy
;
Therefore
you
are
here
ready
,
if
they
are
able
to
Teach
you
,
to
learn
of
them
and
desire
them
to
speak
their
minds
:
Which
if
they
refuse
,
tell
them
,
you
think
it
the
humblest
and
most
Christian
edifying
way
for
him
that
hath
most
knowledge
to
Teach
,
and
the
other
to
Learn
;
and
therefore
your
purpose
is
to
be
either
a
Learner
or
a
Teacher
,
and
not
be
Disputant
,
till
they
make
it
to
be
Necessary
.
When
they
have
declared
their
minds
to
you
in
a
teaching
way
,
if
it
be
nothing
but
the
common
pleas
of
the
seduced
(
as
its
like
it
will
not
till
then
)
that
this
is
no
new
thing
to
you
;
it
is
not
the
first
time
that
you
have
heard
it
,
or
Considered
of
it
,
and
if
you
had
found
a
Divine
Evidence
in
it
you
had
received
it
long
ago
:
You
are
truly
willing
to
receive
all
truth
;
but
you
have
received
that
which
is
contrarie
to
this
doctrine
,
with
far
better
Evidence
then
they
bring
for
it
,
&c.
If
they
desire
to
hear
what
your
Evidence
is
,
tell
them
if
they
will
hear
as
learners
you
shall
communicate
your
Evidence
in
the
meetest
way
you
can
,
which
if
they
promise
to
do
,
let
them
know
that
this
promise
obligeth
them
to
impartialitie
and
an
humble
free
entertainment
of
the
truth
,
and
that
they
do
not
turn
back
in
cash
carping
and
contention
but
take
what
shall
be
delivered
into
sober
Consideration
:
which
if
they
promise
,
1.
If
you
are
so
far
vers't
in
the
point
in
hand
as
to
mannage
it
well
ex
tempore
,
or
the
person
be
temperate
and
fit
for
such
debates
,
then
come
in
with
your
evidence
in
a
discoursive
way
,
first
shewing
your
reasons
against
the
grossest
imperfections
of
his
own
discourse
,
and
then
giving
him
your
grounds
from
Scripture
;
not
many
but
rather
a
few
of
the
clearest
best
improved
.
And
2.
When
you
have
done
(
or
without
verbal
teaching
if
you
find
him
unfit
to
learn
that
way
)
give
him
some
book
that
most
effectually
defendeth
the
questioned
truth
,
and
tell
him
,
that
it
is
a
vain
thing
to
say
that
over
so
oft
,
which
is
so
fully
said
alreadie
,
and
a
man
may
better
consider
of
what
he
hath
before
his
eyes
,
then
of
that
which
slideth
through
his
ears
,
and
is
mistaken
or
forgotten
:
and
therefore
you
desire
him
as
an
humble
learner
to
peruse
that
Book
with
leisurely
consideration
;
because
there
are
the
same
things
,
that
you
would
say
to
him
;
and
desire
him
to
bring
you
in
a
sober
and
solid
answer
to
the
chief
strength
of
it
,
if
after
perusal
he
judge
it
to
be
unsound
.
But
,
if
it
may
be
,
fasten
some
one
of
the
most
sticking
Evidences
on
him
before
you
leave
him
.
If
he
refuse
to
read
the
book
,
endeavour
to
convince
him
of
his
unfaithfulness
to
the
Truth
and
his
own
soul
?
Doth
he
think
that
Gods
truth
is
not
worth
his
study
?
or
will
he
venture
his
soul
(
as
the
ungodly
do
)
and
the
Churches
peace
with
it
,
and
all
to
save
himself
so
small
a
labour
?
Is
it
not
just
with
God
to
give
him
over
to
delusion
,
that
will
not
be
at
a
little
pains
to
be
informed
,
nor
afford
the
truth
an
equal
hearing
?
9.
But
above
all
,
before
you
part
,
yea
or
before
you
debate
the
Controversie
,
see
that
you
do
sum
up
the
precedent
Truths
wherein
you
are
both
agreed
.
1.
Know
whether
he
agree
to
all
that
is
in
the
Catechism
,
which
you
teach
the
people
?
2.
Whether
he
suppose
that
you
may
attain
salvation
,
if
you
be
true
to
so
much
as
you
are
agreed
in
?
3.
Whether
they
that
are
so
far
agreed
as
you
are
,
should
not
live
in
Love
and
Peace
,
as
children
of
the
same
God
,
and
members
of
the
same
Christ
,
and
heirs
of
the
same
Kingdom
?
4.
Whether
you
are
not
bound
,
notwithstanding
your
smaller
difference
,
to
be
helpers
in
the
main
work
of
the
Gospel
for
the
conversion
and
saving
of
souls
?
5.
Whether
then
they
are
not
bound
to
mannage
the
private
difference
so
as
they
may
not
hinder
the
main
work
,
and
therefore
to
let
the
lesser
stoop
to
the
greater
?
6
Whether
they
ought
not
to
hold
communion
in
publike
worship
,
and
Church-relation
,
with
those
that
are
so
far
agreed
,
and
walk
in
the
fear
of
God
?
7.
And
whether
it
be
not
schism
to
separate
from
them
,
for
the
sake
of
that
small
disagreement
,
themselves
being
not
necessitated
by
Communion
to
any
actual
sin
?
I
speak
all
this
only
of
the
tolerable
differences
that
are
among
men
,
fearing
God
.
And
in
that
case
,
if
the
person
be
sober
and
understanding
,
he
must
needs
yield
to
the
affirmative
of
these
Questions
:
Which
if
he
do
(
or
to
any
of
them
)
let
him
subscribe
it
,
or
openly
averr
it
:
And
then
let
all
the
standers
by
be
made
apprehensive
,
that
none
of
the
great
matters
that
you
deal
with
them
about
,
are
questioned
,
but
all
yielded
unquestionable
;
(
And
the
affixed
Scripture
leaves
them
so
:
)
therefore
there
is
no
cause
for
them
to
receive
the
least
discouragement
in
their
way
.
I
conceive
its
past
doubt
,
that
differing
brethren
may
well
joyn
in
recommending
the
truths
that
they
are
agreed
in
to
the
ignorant
people
!
Bishop
Usher
told
King
James
in
his
Sermon
at
Wansted
on
the
Churches
Unity
,
that
he
made
this
motion
even
to
the
Papists
Priests
themselves
that
they
might
joyn
in
teaching
the
people
of
that
barbarous
Nation
the
Common
Principles
that
both
were
agreed
in
:
A
motion
too
Christian
for
sullen
factious
Zeal
to
entertain
.
I
will
repeat
his
own
words
,
pag.
33.
[
The
danger
then
of
this
ignorance
being
by
the
Confession
of
the
most
judicious
Divines
of
both
sides
acknowledged
to
be
so
great
;
the
woful
estate
of
the
poor
Countrey
wherein
I
live
is
much
to
be
lamented
,
where
the
people
generally
are
suffered
to
perish
for
want
of
knowledge
(
he
meant
the
Papists
)
the
vulgar
superstitions
of
Poperie
not
doing
them
half
that
hurt
,
that
the
ignorance
of
those
Common
principles
of
the
faith
doth
,
which
all
true
Christians
are
bound
to
learn
.
The
consideration
whereof
hath
sometime
drawn
me
to
treat
with
those
of
the
opposite
party
to
move
them
,
that
however
in
other
things
we
did
differ
one
from
another
,
yet
we
should
joyn
together
in
teaching
those
main
points
the
knowledge
whereof
was
so
necessary
to
salvation
,
and
of
the
truth
whereof
there
was
no
Controversie
betwixt
us
.
But
what
,
for
the
Jealousies
which
these
distractions
in
matters
of
Religion
have
bred
among
us
,
and
what
,
for
other
respects
,
the
motion
took
small
effect
:
and
so
betwixt
us
both
,
the
poor
people
are
kept
still
in
miserable
ignorance
,
neither
knowing
the
grounds
of
the
one
Religion
nor
of
the
other
.
]
So
far
this
learned
Christian
Bishop
.
And
what
wonder
if
Popish
Priests
refuse
this
motion
,
when
now
among
us
it
is
so
rare
a
matter
to
find
any
in
England
,
though
he
differ
only
in
the
point
of
Infant-Baptism
,
that
will
calmly
and
without
fraudalent
designs
of
secret
promoting
his
own
opinions
by
it
,
entertain
and
prosecute
such
a
motion
for
the
common
good
!
As
if
they
had
rather
,
that
Christianitie
were
thrust
out
of
the
world
,
or
kept
under
,
then
Infants
should
be
admitted
into
the
Church
!
well
,
let
any
party
or
person
pretend
what
they
will
of
Zeal
or
Holiness
,
I
will
ever
take
the
Dividatur
for
an
ill
sign
:
The
true
Mother
abhorrs
the
Division
of
the
Child
;
and
the
true
Christian
doth
prefer
the
Common
interest
of
Christianity
,
before
the
Interest
of
a
faction
,
or
an
opinion
,
and
would
not
have
the
whole
building
endangered
,
rather
then
one
peg
,
should
not
be
driven
in
as
he
would
have
it
,
he
had
rather
a
particular
Truth
(
if
we
suppose
it
a
truth
)
should
suffer
,
then
the
whole
or
the
main
.
And
having
given
you
this
advice
what
to
do
with
this
kind
of
men
in
your
Conference
on
the
occasion
now
in
question
,
so
I
shall
add
a
word
or
two
of
advice
how
to
carry
your self
towards
them
at
other
times
;
For
the
preservation
of
the
Unity
and
Peace
of
your
Congregations
doth
much
depend
on
your
right
dealing
with
such
as
these
.
For
(
alas
for
grief
and
shame
)
it
is
most
commonly
men
that
profess
more
then
ordinary
Religiousness
they
are
the
dividers
of
these
.
1.
I
must
premise
,
that
the
chief
part
of
your
work
to
preserve
the
Church
from
such
,
doth
consist
in
the
prevention
of
their
fall
,
seeing
when
they
are
once
throughly
infected
;
be
the
error
what
it
will
,
they
are
but
seldom
recovered
;
but
if
they
be
beaten
out
of
the
error
,
which
they
first
fell
into
;
they
go
to
another
,
and
perhaps
thence
to
another
;
but
,
through
a
just
excecation
,
they
seldom
return
to
the
truth
.
2.
To
which
end
,
it
is
most
desirable
that
the
Minister
should
be
of
Parts
above
the
people
so
far
,
as
to
be
able
to
teach
them
,
and
awe
them
,
and
manifest
their
weaknesses
to
themselves
,
or
to
all
.
The
truth
is
(
for
it
cannot
be
hid
)
it
is
much
long
of
the
Ministers
,
that
our
poor
people
are
run
into
so
many
factions
!
and
particularly
,
the
weakness
of
too
many
is
not
the
least
cause
,
when
a
proud
Seducer
shall
have
a
nimble
tongue
,
and
a
Minister
be
dull
or
ignorant
,
so
that
such
a
one
can
baffle
him
,
or
play
upon
him
in
the
ears
of
others
,
it
brings
him
into
contempt
,
and
overthrows
the
weak
:
For
they
commonly
judge
him
to
have
the
best
cause
,
that
hath
the
most
confident
,
plausible
,
triumphant
tongue
.
But
when
a
Minister
is
able
to
open
their
shame
to
all
,
it
mightily
preserveth
the
Church
from
their
infection
.
3.
It
is
necessary
also
to
this
end
,
that
you
frequently
and
throughly
possess
your
people
,
with
the
nature
,
necessity
,
and
daily
use
of
the
great
unquestionable
Principles
of
Religion
,
and
of
the
great
sin
and
danger
of
a
perverse
zeal
about
the
lower
points
before
the
greater
are
well
laid
,
and
let
them
be
made
sensible
how
it
is
the
Principles
,
and
not
their
smaller
Controversies
that
life
or
death
doth
depend
upon
.
4.
Make
them
sensible
of
the
mischiefs
of
Schism
,
and
the
great
and
certain
obligations
that
lie
upon
us
,
all
to
maintain
the
Churches
Unity
and
Peace
.
5.
When
a
fire
is
kindled
,
resist
it
in
the
beginning
,
and
make
not
light
of
the
smallest
spark
:
and
therefore
go
presently
to
the
infected
person
,
and
follow
him
by
the
means
hereafter
mentioned
,
till
he
be
recovered
.
6.
Specially
use
a
fit
diversion
:
when
a
small
Controversie
begins
to
endanger
the
Church
,
raise
a
greater
your self
,
which
you
have
better
advantage
to
mannage
,
and
which
is
not
like
to
make
a
division
.
That
is
;
let
them
know
that
there
are
far
greater
difficulties
then
theirs
to
be
first
resolved
(
such
as
some
of
the
Questions
before
mentioned
)
and
so
give
them
a
Catalogue
of
them
,
and
set
them
a
work
upon
them
,
that
they
may
be
matter
of
avocation
from
that
fore
,
where
the
humors
begin
their
conflux
,
and
also
that
they
may
be
humbled
in
the
sense
of
their
ignorance
,
and
their
proud
self-conceits
may
be
somewhat
abated
.
7.
See
that
you
preach
to
such
auditors
as
these
,
some
higher
points
,
that
stall
their
understandings
,
and
feed
them
not
all
with
milk
,
but
sometime
with
stronger
meat
:
For
it
exceedingly
puffs
them
up
with
Pride
,
when
they
hear
nothing
from
Ministers
but
what
they
know
already
,
or
can
say
themselves
:
This
makes
them
think
themselves
as
wise
as
you
,
and
as
fit
to
be
Teachers
;
For
they
think
you
know
no
more
then
you
preach
:
And
this
hath
set
so
many
of
them
on
preaching
,
because
they
hear
nothing
from
others
but
what
they
can
say
themselves
;
and
Ministers
do
not
set
them
such
patterns
as
may
humble
them
,
and
deter
them
from
that
work
.
Not
that
I
would
have
you
neglect
the
great
fundamental
verities
,
or
wrong
the
weak
and
ignorant
people
,
while
you
are
dealing
with
such
as
these
;
but
only
when
the
main
part
of
your
Sermon
is
as
plain
as
you
can
speak
,
let
some
one
small
part
,
be
such
as
shall
puzzle
these
self-conceited
men
:
Or
else
have
one
Sermon
in
four
or
five
of
purpose
for
them
:
Not
by
heaping
up
citations
of
Fathers
,
nor
repeating
words
of
Latine
or
Greek
(
unless
when
you
are
convincing
them
of
the
difficulty
of
a
Text
of
Scripture
)
For
they
will
but
deride
all
this
:
But
take
up
some
profound
questions
(
such
as
the
Schools
voluminously
agitate
)
and
let
them
see
that
it
is
edifying
that
you
intend
,
and
therefore
desire
to
make
it
as
plain
as
you
can
;
that
they
may
see
that
it
is
not
your
obscure
manner
of
handling
,
but
the
matter
it self
that
is
too
hard
for
them
,
and
so
may
see
that
they
are
yet
but
children
that
have
need
of
milk
,
and
that
you
would
be
more
upon
such
higher
points
,
if
it
were
not
that
their
incapacity
doth
take
you
off
.
8.
See
that
you
preach
as
little
as
may
be
against
them
in
the
Pulpit
,
in
any
direct
manner
,
opposing
their
sect
by
name
,
or
by
any
reproachful
titles
:
For
they
are
exceeding
tender
,
proud
,
passionate
and
rash
,
ordinarily
,
that
are
intangled
in
a
Schism
:
&
they
will
but
hate
you
,
and
fly
from
you
as
an
enemy
,
and
say
you
rail
.
The
way
therefore
is
,
without
naming
them
,
to
lay
the
grounds
clearly
and
soundly
,
which
must
subvert
their
errours
;
and
then
the
errour
will
fall
of
it self
.
And
when
you
are
necessitated
to
deal
with
them
directly
;
do
it
not
by
short
unsatisfactory
applications
,
and
loathed
snatches
,
or
angring
reproaches
;
but
without
naming
them
,
take
up
the
Controversie
,
and
handle
it
throughly
,
peaceably
,
and
convincingly
,
and
so
let
them
alone
in
publike
:
yet
be
not
too
long
upon
it
neither
:
but
give
them
your
fullest
evidence
in
a
few
Sermons
;
not
saying
all
that
may
be
said
,
but
choosing
out
that
which
they
can
have
least
pretence
to
quarrel
with
,
and
passing
over
that
which
they
may
say
more
against
,
or
will
require
more
ado
to
clear
and
defend
.
9.
Be
sure
to
keep
up
some
private
meetings
,
and
draw
them
in
among
you
,
and
mannage
them
prudently
.
By
this
means
you
may
keep
them
from
Dividing
meetings
among
themselves
,
where
they
may
say
what
they
wil
behind
your
back
without
controle
,
For
most
Professors
are
addicted
to
private
meetings
,
(
and
well
ordered
,
they
are
of
great
use
to
their
edification
)
and
if
they
have
not
the
opportunity
of
such
as
they
should
have
,
they
will
gather
to
such
as
they
should
not
have
.
In
the
mannaging
of
them
(
as
to
the
present
purpose
)
observe
these
things
.
1.
Be
sure
to
be
still
with
them
your selves
.
2.
Let
not
the
main
exercises
of
the
meeting
be
such
as
tend
to
contention
,
or
to
private
mens
proud
ostentation
of
their
parts
,
but
such
as
tend
to
the
edification
of
the
people
:
Not
for
private
men
to
preach
or
expound
Scripture
,
nor
(
as
some
do
)
to
let
every
one
of
them
speak
to
questions
of
their
own
propounding
;
but
to
repeat
the
Sermons
that
you
have
preacht
,
&
to
call
upon
God
,
and
sing
his
Praise
.
3.
Yet
let
there
be
some
opportunity
for
them
to
speak
,
and
appear
in
a
learning
way
.
To
which
purpose
,
when
you
have
done
repeating
,
let
all
that
are
present
know
,
that
if
they
doubt
of
any
thing
that
was
delivered
,
or
would
have
any
thing
made
plainer
to
them
,
or
would
be
resolved
in
any
thing
else
that
concerneth
the
subject
in
hand
(
or
any
other
in
case
of
need
)
you
desire
them
to
propound
their
doubts
.
And
so
let
them
have
the
liberty
of
questioning
as
learners
,
while
you
remain
the
Teacher
,
and
resolve
all
the
doubts
your selves
,
and
do
not
set
them
on
disputing
,
by
leaving
it
to
them
to
make
the
answer
.
And
if
you
have
not
competent
abilities
ex
tempore
,
to
resolve
their
doubts
,
you
were
much
better
let
pass
this
too
:
but
if
you
have
,
it
will
be
of
very
great
use
,
both
for
their
edification
,
and
the
maintaining
of
order
,
and
their
necessary
dependance
on
you
.
4.
But
if
you
perceive
them
so
set
upon
the
exercise
of
their
own
parts
for
ostentation
,
that
they
are
like
to
divide
,
if
they
have
not
opportunity
to
do
it
;
be
not
too
stiff
against
them
;
but
mildly
let
them
know
,
that
it
is
for
their
good
that
you
dislike
it
,
both
because
it
is
an
ill
sign
of
a
proud
heart
,
that
had
rather
teach
,
then
learn
,
especially
where
a
Teacher
by
office
is
in
place
,
and
where
there
is
no
necessity
;
and
also
because
you
fear
it
will
not
tend
to
the
best
edification
of
the
Flock
,
but
to
vain
janglings
,
or
to
excite
others
that
are
unable
to
an
imitation
.
Desire
also
to
know
of
them
,
whether
they
have
any
truth
of
God
to
reveal
to
them
,
that
you
do
not
reveal
?
If
they
have
not
,
why
should
they
desire
needlesly
to
tell
them
what
they
are
daily
told
by
you
?
If
they
have
,
it
is
necessary
that
you
know
it
and
consider
of
it
,
before
you
consent
that
it
should
be
taught
to
your
Flock
.
But
if
this
mild
resistance
satisfie
not
,
let
them
take
their
course
a
while
,
rather
then
seperate
from
you
(
unless
they
be
already
perverse
and
subtile
Hereticks
:
)
and
when
they
have
done
their
exercises
,
tell
them
that
as
you
give
libertie
to
all
,
to
propound
their
doubts
about
what
you
have
delivered
,
so
you
must
take
the
like
libertie
that
you
give
:
And
so
propound
,
first
,
whether
the
underderstandings
of
people
are
like
to
be
more
edifyed
,
by
such
obtusions
of
variety
,
or
by
fastening
well
upon
their
memories
the
things
that
they
have
lately
heard
?
and
so
whether
such
exercises
or
repetitions
be
more
necessary
?
And
then
open
the
weaknesses
of
the
discourse
;
the
mis-expounding
of
Scriptures
,
the
errors
in
matter
,
in
Method
,
and
in
words
and
that
not
in
a
contemptuous
or
disgraceful
way
,
but
as
the
points
wherein
you
remain
unsatisfied
.
And
by
such
means
as
these
you
will
quickly
shame
them
out
of
their
way
of
ostentation
,
and
make
them
give
it
over
.
10.
Make
use
of
your
Peoples
parts
to
the
utmost
as
your
Helpers
in
their
places
,
in
an
orderly
way
,
under
your
Guidance
;
or
else
they
will
make
use
of
them
in
a
disorderly
dividing
way
in
opposition
to
you
.
It
hath
been
a
great
cause
of
Schism
,
when
Ministers
would
contemptuously
cry
down
private
mens
preaching
,
and
withall
desire
not
to
make
any
use
of
the
Gifts
that
God
hath
given
them
for
their
assistance
;
but
thrust
them
too
far
from
holy
things
,
as
if
they
were
a
prophane
generation
.
The
work
is
like
to
go
poorly
on
,
if
there
be
no
hands
imployed
in
it
,
but
the
Ministers
.
God
giveth
not
any
of
his
gifts
to
be
buryed
,
but
for
common
use
.
By
a
prudent
improvement
of
the
gifts
of
the
more
able
Christians
,
we
may
receive
much
help
by
them
,
and
prevent
their
abuse
;
even
as
lawful
marriage
preventeth
fornication
And
the
uses
you
must
specially
put
them
to
are
these
.
1
Urge
them
to
be
diligent
in
Teaching
and
praying
with
their
own
families
;
specially
Catechizing
them
,
and
teaching
them
the
meaning
of
what
they
learn
,
and
whetting
it
on
their
affections
:
And
there
if
they
have
a
mind
to
preach
to
their
children
and
servants
,
(
so
they
undertake
not
more
,
then
they
are
able
to
do
)
I
know
no
reason
,
but
they
may
.
2.
Urge
them
to
step
out
now
and
then
to
their
poor
Ignorant
Neighbours
,
and
catechize
and
instruct
them
in
meekness
and
patience
from
day
to
day
,
and
that
will
bring
them
more
peace
of
Conscience
,
then
contemning
them
.
3.
Urge
them
to
go
oft
to
the
Impenitent
and
scandalous
sinners
about
them
,
and
deal
with
them
with
all
possible
skill
and
earnestness
,
yet
also
with
love
and
patience
,
for
the
Converting
reforming
and
saving
of
their
souls
.
4.
Acquaint
them
with
their
duty
of
watching
over
each
other
in
brotherly
love
;
and
admonishing
and
exhorting
one
another
daily
and
if
any
walk
scandalously
,
to
tell
them
their
fault
before
two
or
three
,
after
the
contempt
of
private
reproof
;
and
if
that
prevail
not
,
to
tell
the
officers
of
the
Church
,
that
they
may
be
further
proceeded
with
,
as
Christ
hath
appointed
.
5.
At
your
private
meetings
and
in
days
of
humiliation
or
thanksgiving
in
private
,
imploy
them
in
prayer
,
and
in
such
learning
Questions
as
is
aforesaid
.
6.
If
there
be
any
very
ignorant
or
scandalous
sinner
that
you
know
of
and
you
cannot
possibly
have
time
your selves
to
speak
to
them
at
that
season
,
send
some
of
those
that
are
able
and
sober
to
do
it
in
your
stead
,
to
instruct
the
ignorant
,
and
admonish
the
offenders
,
as
far
as
a
private
man
,
on
a
message
from
a
Minister
,
and
in
discharge
of
his
own
duty
may
go
.
7.
Let
some
of
them
be
chosen
to
Represent
the
Church
:
or
to
see
that
they
have
no
wrong
,
and
to
be
their
Agents
to
prepare
all
Cases
of
Discipline
for
publike
audience
,
and
to
be
present
with
the
Church
officers
at
appointed
meetings
to
hear
the
Evidences
that
are
brought
in
against
any
scandalous
impenitent
sinners
,
and
to
discern
how
far
they
are
valid
and
how
far
the
persons
are
obliged
to
make
satisfaction
,
and
give
publike
testimony
of
Repentance
or
to
be
further
proceeded
against
.
8
Let
such
as
are
fit
,
be
made
subservient
officers
,
I
mean
Deacons
:
and
then
they
may
afford
you
help
in
a
regular
way
,
and
will
by
their
relation
discern
themselves
obliged
to
maintain
the
unity
of
the
Church
and
authoritie
of
the
Ministrie
,
as
they
have
some
participation
of
the
Employment
and
honour
,
and
so
by
a
complication
of
Interests
you
will
make
them
firmer
to
the
Church
:
But
then
see
that
they
be
men
Competently
fit
for
the
place
.
I
am
perswaded
,
if
Ministers
had
thus
made
use
of
the
parts
of
their
ablest
members
,
they
might
have
prevented
much
of
the
Divisions
and
distractions
and
apostacie
that
hath
befaln
us
:
For
they
would
have
then
found
work
enough
upon
their
hands
for
higher
parts
then
theirs
,
without
invading
the
Ministrie
,
and
would
rather
have
seen
cause
to
bewail
the
impefection
of
their
abilities
to
that
work
which
doth
belong
to
them
.
Experience
would
have
convinced
and
humbled
them
more
,
then
our
words
will
do
.
A
man
may
think
he
can
stir
such
ablock
,
or
pluck
up
a
tree
by
the
roots
,
that
never
tryed
;
but
when
he
sets
his
hands
to
it
,
he
will
come
off
ashamed
.
And
see
that
you
drive
them
to
diligence
in
their
own
works
,
and
let
them
know
what
a
sin
it
is
to
neglect
their
families
,
and
their
ignorant
miserable
neighbours
&c
and
then
they
will
be
kept
humble
,
and
have
no
such
mind
to
be
running
upon
more
work
,
when
they
feel
you
,
spurring
them
on
to
their
own
,
and
rebuking
them
for
the
neglect
;
nor
will
they
have
any
leisure
for
schismatical
Enterprises
,
because
of
the
constancy
and
greatness
of
their
employment
.
11.
Still
keep
up
Christian
love
and
familiarity
with
them
,
even
when
they
begin
to
warp
and
make
defection
;
and
lose
not
your
interest
in
them
,
while
you
have
any
thoughts
of
attempting
their
recovery
.
12.
If
they
do
withdraw
into
separated
meetings
,
follow
them
,
and
be
among
them
,
if
it
may
be
,
continually
,
enter
a
mild
dissent
as
to
the
lawfulness
of
it
;
but
yet
tell
them
,
that
you
are
willing
to
hear
what
it
is
that
they
have
to
say
,
and
to
be
among
them
for
their
good
,
if
they
will
give
you
leave
,
for
fear
lest
they
run
to
further
evil
.
And
be
not
easily
removed
;
but
hold
on
,
unless
they
resolvedly
exclude
you
.
For
1.
You
may
thereby
have
the
opportunity
of
a
moderate
gentle
opposing
their
errors
,
and
so
in
time
may
manifest
the
vanity
of
their
course
:
2.
And
you
will
prevent
much
of
that
impudent
reviling
,
and
grosser
venting
of
further
Error
,
which
they
will
do
more
freely
where
there
is
no
Contradicter
.
They
may
say
any
thing
when
there
is
none
to
gainsay
them
,
and
make
it
seem
good
in
the
eyes
of
the
weak
.
3.
And
by
this
means
,
if
any
seducers
from
abroad
come
in
to
confirm
them
,
you
will
be
readie
to
oppose
them
:
And
so
at
the
least
you
will
do
much
to
prevent
the
increase
of
their
party
.
It
hath
been
a
very
great
cause
of
the
schisms
in
England
,
that
Ministers
have
only
(
too
many
)
contemned
them
,
&
when
they
have
withdrawn
into
private
separated
meetings
,
have
talk't
against
them
to
others
,
or
reproved
them
in
the
Pulpit
&
in
the
mean
time
fled
away
from
the
faces
of
them
,
or
been
strangers
to
them
,
while
they
have
given
Seducers
opportunity
to
come
among
them
&
be
familiar
with
them
without
contradiction
,
and
to
have
the
advantages
of
deceiving
them
,
and
even
doing
what
their
list
.
O
that
the
Ministrie
had
been
more
guiltless
of
those
Errors
and
Schisms
that
they
talk
against
!
But
it
s
easier
to
chide
a
sectary
in
the
Pulpit
,
and
to
subscribe
a
Testimony
against
them
,
then
to
play
the
skilful
Physician
for
their
Cure
,
and
do
the
tenth
part
of
the
duty
that
lieth
upon
us
,
to
prevent
and
heal
such
calamitous
distempers
.
I
am
not
finding
fault
with
Prudent
Reprehensions
of
them
in
Publike
,
or
Testimonies
against
them
:
but
I
think
too
many
of
us
have
cause
to
fear
,
lest
we
do
but
publikely
proclaim
our
own
shame
in
the
guilt
of
our
negligence
or
imprudent
weaknesses
;
and
lest
in
Condemning
them
and
Testifying
against
them
,
we
Testifie
against
and
Condemn
our selves
.
13.
If
you
be
not
well
able
to
deal
with
them
,
do
as
I
before
advised
:
Give
them
the
best
book
on
that
subject
to
peruse
.
14.
If
all
this
will
not
do
,
get
the
fittest
neighbour
Minister
that
you
know
to
come
over
and
help
you
:
Not
in
Publike
,
nor
as
a
set
Disputation
,
(
without
necessity
;
)
but
let
him
come
as
occasionally
,
and
ex
improviso
,
come
upon
them
in
one
of
their
private
meetings
,
as
desirous
to
see
and
hear
them
,
and
so
take
the
opportunity
to
deal
with
them
.
And
if
after
that
there
be
any
Disputations
appointed
,
be
sure
to
observe
the
old
rule
,
fight
with
them
on
their
own
ground
,
and
keep
up
the
war
in
their
quarters
,
and
let
it
come
as
little
as
you
can
into
your
own
:
and
therefore
go
to
their
Assemblies
,
but
let
them
not
come
into
yours
.
For
with
them
,
you
can
lose
little
,
and
may
gain
much
:
but
at
home
,
you
can
gain
little
,
but
it
s
two
to
one
,
will
lose
some
,
let
the
error
be
never
so
gross
.
The
Sectaries
commonly
observe
this
course
themselves
,
and
therefore
you
will
have
much
ado
to
get
their
consent
to
bring
your
disputations
into
their
own
Assemblies
.
15.
Let
not
the
authors
of
the
Schism
out-do
you
,
or
go
beyond
you
in
any
thing
that
is
good
:
For
,
as
truth
should
be
more
effectual
for
sanctification
,
then
errour
;
so
if
you
give
them
this
advantage
,
you
give
them
the
day
;
and
all
your
disputation
will
do
but
little
good
:
For
the
weaker
people
judge
all
by
the
outward
appearance
,
and
by
the
effects
,
and
be
not
so
able
to
judge
of
the
Doctrine
in
it self
:
They
think
that
he
hath
the
best
cause
,
whom
they
take
to
be
the
best
man
.
I
extend
this
rule
both
to
Doctrine
and
Life
E.
G.
If
a
Libertine
preach
for
Free-grace
,
do
you
preach
it
up
more
effectually
,
then
he
:
be
much
upon
it
,
and
make
it
more
glorious
on
right
grounds
,
then
he
can
do
on
his
wrong
.
If
on
the
like
pretences
,
he
magnifie
the
Grace
of
Love
,
and
(
in
order
to
cry
down
fear
,
and
humiliation
)
be
all
for
living
in
pure
Love
to
God
:
do
not
contradict
him
in
the
assertive
,
but
only
in
the
negative
and
destructive
part
;
but
out-go
him
,
and
preach
up
the
Love
of
God
,
with
its
motives
and
effects
,
more
fully
and
effectually
then
he
can
do
,
on
the
corrupt
grounds
on
which
he
doth
proceed
:
Or
else
you
will
make
all
the
silly
people
believe
that
this
is
the
difference
between
you
,
that
he
is
for
Free-Grace
and
the
Love
of
God
,
and
you
are
against
it
:
For
if
you
dwell
not
upon
it
in
your
preaching
as
well
as
he
,
they
will
not
take
notice
of
a
short
concession
of
profession
.
So
if
an
Enthusiast
do
talk
all
of
the
Holy-Ghost
,
and
the
light
,
and
witness
,
and
Law
within
us
:
Fall
you
upon
that
subject
too
,
&
do
that
well
which
they
did
ill
;
and
preach
up
the
office
of
the
Holy-Ghost
,
his
indwelling
and
operations
,
and
the
light
,
and
testimony
,
and
Law
within
us
,
better
then
they
.
This
is
the
most
effectual
way
of
setling
your
people
against
their
seductions
.
So
if
you
be
assaulted
by
Pelagians
;
if
they
make
a
long
story
to
prove
that
God
is
not
the
Author
of
sin
;
do
you
fall
upon
the
proof
of
it
too
:
If
they
plead
for
Free-will
,
do
you
plead
for
that
Free-will
which
we
have
(
the
natural
liberty
,
which
none
deny
,
consisting
in
a
self-determining
power
,
and
supposing
actual
indetermination
)
and
deny
only
that
Liberty
which
the
will
hath
not
:
(
that
is
,
1.
Either
a
freedom
from
Gods
Government
.
2.
Or
from
the
necessary
guidance
of
the
Intellect
,
and
Moral
force
of
the
object
.
3.
Or
that
true
Spiritual
,
Ethical
freedom
from
vicious
inclinations
,
which
consisteth
in
the
Right
Disposition
of
the
will
:
though
the
sanctified
indeed
have
this
in
part
;
and
that
predominantly
.
)
So
if
any
Pelagian
or
Semi-Pelagian
,
will
go
about
industriously
to
prove
mans
power
(
or
rather
impotency
)
to
will
or
do
evil
;
do
it
as
effectually
as
he
:
For
this
is
indeed
but
to
prove
a
man
a
sinner
,
under
pretence
of
proving
him
free
,
or
at
least
to
prove
him
defectible
(
if
it
be
not
the
ill
inclination
,
but
the
possibility
of
sinning
that
they
defend
:
in
which
case
,
we
can
say
more
,
then
they
.
So
if
they
go
about
laboriously
to
prove
,
that
Christ
dyed
for
all
:
I
would
endeavour
to
do
it
as
effectually
,
as
they
;
that
it
might
appear
to
the
people
,
that
the
difference
between
us
is
not
in
this
,
that
they
would
magnifie
the
riches
of
grace
above
me
,
or
that
I
would
leave
sinners
hopeless
and
remediless
,
and
without
an
object
for
faith
,
any
more
then
they
:
nor
that
I
abuse
or
reject
express
Scriptures
,
when
they
own
them
in
their
proper
sense
:
But
I
would
let
them
know
,
that
the
Controversie
lyeth
elsewhere
;
viz.
Whether
Christ
in
offering
himself
a
sacrifice
for
sin
,
had
not
a
special
Intention
or
Resolution
(
in
complyance
with
his
Fathers
predestinating
will
)
infallibly
and
effectually
to
save
his
chosen
,
even
such
and
such
by
name
,
in
making
his
blood
applyed
,
effectual
to
the
pardon
of
all
their
sins
,
and
to
give
them
his
spirit
to
seal
them
unto
glory
:
having
no
such
Will
,
Intention
,
Resolution
,
in
dying
(
no
more
then
his
Father
had
in
predestinateing
)
as
to
the
rest
of
the
world
.
So
if
one
that
is
for
private
mens
preaching
come
and
inveigh
against
Ministers
for
inhibiting
them
to
use
the
gifts
of
God
for
the
edification
of
the
Church
,
I
would
not
presently
set
to
thwart
him
:
but
I
would
rather
fall
a
perswading
private
men
to
use
their
gifts
,
in
all
the
waies
that
I
even
now
mentioned
;
and
sharply
chide
them
for
using
them
no
more
;
and
then
among
my
Cautions
,
or
reprehensions
,
meet
with
his
desired
abuse
in
the
end
.
And
what
I
have
said
by
way
of
instance
in
these
few
points
,
I
mean
in
all
others
:
Preaching
truth
is
the
most
successful
way
of
confuting
error
:
and
I
would
have
no
Seducer
to
have
the
glory
of
out-going
us
in
any
good
,
and
so
not
in
befriending
or
defending
any
truth
.
Once
more
E.
G.
If
a
Socinian
should
fall
a
pleading
for
the
Churches
Peace
,
and
for
Unity
upon
the
antient
simplicity
of
faith
,
I
would
labour
to
out-go
him
in
it
:
and
then
would
shew
that
the
antient
simple
faith
condemned
him
.
If
he
would
plead
Reason
for
Scripture
or
the
Christian
Religion
,
I
would
endeavour
to
out-go
him
in
it
,
and
he
should
not
have
opportunity
to
glory
that
he
only
had
Reason
for
what
he
held
,
and
I
had
none
.
But
I
would
shew
that
as
I
have
Reason
to
believe
the
Scripture
,
so
that
Scripture
condemneth
his
errors
.
If
a
Separatist
will
plead
for
the
Necessity
of
Church-order
and
Discipline
,
so
would
I
as
well
as
he
:
and
shew
him
that
it
is
only
Disorder
,
and
Confusion
inconsistent
with
right
order
and
discipline
that
I
dislike
in
him
or
those
of
his
way
.
And
so
would
I
do
by
others
in
this
case
.
And
you
should
be
as
loath
that
they
should
out-go
you
in
the
Practise
of
a
Holy
and
Righteous
life
,
any
more
,
then
in
sounder
diligent
teaching
.
Do
any
of
them
express
a
hatred
of
sin
,
and
desire
of
Church
Reformation
?
So
must
we
do
more
.
Do
any
of
them
use
to
spend
their
time
when
they
meet
together
in
holy
discourse
,
and
not
in
vain
janglings
?
Let
us
do
so
much
more
:
Are
they
unwearied
in
propagating
their
opinions
?
Let
us
be
more
so
in
propagating
the
Truth
:
Will
they
condescend
to
the
meanest
,
and
creep
into
houses
to
lead
captive
the
sillyest
of
the
Flock
?
Let
us
stoop
as
low
,
and
be
as
diligent
to
do
them
good
.
Are
any
of
them
loving
to
their
party
,
and
contemners
of
the
world
?
Let
us
be
lovers
of
all
,
and
specially
of
all
Saints
;
and
do
good
to
all
,
as
we
have
power
;
and
specially
to
all
the
houshold
of
faith
;
and
love
an
enemy
,
as
well
as
they
can
do
a
friend
.
Let
us
be
more
just
then
they
;
and
more
merciful
then
they
;
and
more
humble
,
and
meek
,
and
patient
then
they
:
For
this
is
the
will
of
God
,
that
by
well-doing
we
may
put
to
silence
the
Ignorance
of
foolish
men
.
Let
us
excell
them
in
a
holy
,
harmless
,
righteous
,
merciful
,
fruitful
,
heavenly
life
,
as
we
do
in
soundness
of
Doctrine
:
that
by
our
fruits
we
may
be
known
,
and
the
weaker
sort
of
our
people
may
see
the
truth
in
this
reflexion
,
that
cannot
see
it
in
itself
,
and
that
our
Light
may
so
shine
before
men
,
that
they
may
see
our
conversation
,
and
glorifie
our
Father
which
is
in
heaven
,
and
even
they
that
obey
not
the
word
,
may
without
the
word
be
won
by
the
conversation
of
their
Teachers
,
1
Pet.
3.
1
,
2.
O
how
happy
had
England
been
;
how
happy
had
all
the
Church
been
,
if
the
Ministers
of
the
Gospel
had
taken
these
courses
!
It
would
have
done
more
against
Errors
and
Schism
,
then
all
our
chiding
at
them
hath
done
,
or
then
all
the
force
can
do
which
we
desire
from
the
Magistrate
.
THree
sorts
of
persons
that
we
may
meet
with
in
our
conference
,
are
now
over
,
viz.
1.
The
grosly
ignorant
and
unconverted
.
2.
The
doubting
troubled
believer
.
3.
The
Cavilling
Questionist
,
or
seduced
Schismatick
.
The
fourth
that
I
should
speak
of
in
this
Direction
,
is
,
Those
that
by
a
professed
willingness
to
learn
and
obey
,
and
by
other
signs
,
do
give
us
some
probability
,
that
they
may
have
true
Repentance
and
faith
,
and
yet
by
their
ignorance
,
or
lukewarmness
(
being
not
noted
for
any
special
profession
of
Godliness
)
,
or
by
some
uneven
walking
,
do
make
our
fears
to
be
as
great
or
greater
then
our
hopes
:
so
that
we
are
between
hope
and
fear
of
them
,
doubting
the
worst
of
their
present
safety
,
though
we
have
not
ground
to
charge
them
to
be
unconverted
,
impenitent
,
unsanctified
persons
.
I
think
half
that
come
to
me
are
of
this
sort
:
and
ten
of
this
sort
(
if
not
40
)
for
one
that
I
dare
flatly
say
are
unregenerate
.
Now
it
may
be
a
great
difficulty
with
some
younger
Ministers
what
they
should
do
with
this
sort
of
people
where
they
have
no
sufficient
ground
to
determine
of
them
as
Godly
or
Ungodly
,
what
ever
their
fears
or
hopes
may
be
.
Of
these
I
shall
only
briefly
say
this
.
1.
The
first
Directions
may
suffice
in
the
main
,
for
dealing
with
these
:
and
are
as
much
fitted
to
these
as
to
the
worst
.
As
we
may
tell
a
Notorions
,
ungodly
man
,
Your
case
is
miserable
,
you
are
a
child
of
death
:
so
may
we
tell
these
,
I
much
fear
your
Case
is
sad
;
these
are
ill
signs
:
I
wonder
how
you
dare
so
hazard
your
salvation
;
And
so
abating
of
the
confidence
of
our
Censures
according
to
the
several
degrees
of
the
hopeful
good
,
that
appeareth
in
them
,
we
may
see
in
the
first
case
,
how
to
deal
in
this
.
2.
And
I
would
advise
you
to
be
very
cautelous
how
you
pass
too
hasty
or
absolute
Censures
on
any
that
you
have
to
do
with
;
because
it
is
not
so
easie
a
matter
to
discern
a
man
to
be
certainly
graceless
that
professeth
himself
a
Christian
,
as
many
do
imagine
it
to
be
;
And
you
may
do
the
work
in
hand
as
well
without
such
an
absolute
conclusion
as
with
it
,
as
the
former
examples
(
which
will
serve
all
with
a
little
alteration
do
)
shew
.
3.
The
general
descriptions
of
the
Ministerial
work
,
may
supply
the
rest
.
I
shall
only
add
in
a
word
.
1.
Keep
them
close
to
the
use
of
private
and
publike
means
.
2.
Be
oft
with
the
luke-warm
to
awaken
them
rouzingly
;
and
with
the
careless
to
admonish
them
.
3.
Take
the
opportunity
of
sickness
which
will
bow
their
hearts
and
open
their
ears
.
4.
See
that
they
spend
the
Lords
day
,
and
order
their
families
,
aright
.
5.
Draw
them
from
temptations
and
occasions
of
sin
.
6.
Charge
them
to
come
and
seek
help
in
all
great
streights
and
open
their
temptations
and
dangers
before
they
are
swallowed
up
7.
Strike
at
the
great
Radical
sins
.
Self-seeking
,
fleshly
mindedness
,
sensuality
,
Pride
,
wordliness
,
Infidelitie
,
&c.
1.
Keep
them
to
the
Reading
of
Scripture
and
good
books
,
and
direct
them
to
those
that
are
likest
to
awake
them
.
8.
Engage
their
godly
neighbours
to
have
an
eye
upon
them
.
9.
Keep
up
Discipline
to
awe
them
:
10.
Maintain
the
life
of
Grace
in
your selves
that
it
may
appear
in
all
your
Sermons
to
them
;
that
every
one
that
comes
cold
to
the
Assembly
may
have
warming
helps
before
he
depart
.
I
have
done
my
Advice
,
and
leave
you
to
the
Practice
.
Though
the
proud
may
receive
it
with
scorn
and
the
selfish
and
slothful
with
some
distast
and
indignation
;
I
doubt
not
,
but
God
will
use
it
,
in
despight
of
the
oppositions
of
sin
and
Satan
,
to
the
awakening
of
many
of
his
servants
to
their
duty
,
and
the
promoting
of
the
work
of
a
Right
Reformation
:
and
that
his
much
greater
blessing
shall
accompany
the
present
undertaking
,
for
the
saving
of
many
a
soul
,
the
Peace
of
you
that
undertake
and
perform
it
,
the
exciting
of
his
servants
through
the
nation
to
second
you
,
and
to
increase
Purity
and
the
unity
of
his
Churches
,
Amen
.
FINIS
.
Decemb.
25.
1655.