TWENTY
FIVE
SERMONS
BY
THE
Right
Reverend
FATHER
in
GOD
,
RALPH
BROWNRIG
,
LATE
LORD
BISHOP
OF
EXETER
.
Published
by
WILLIAM
MARTYN
,
M.
A.
Sometimes
Preacher
at
the
ROLLS
.
The
Second
Volume
.
LONDON
,
Printed
by
Tho:
Roycroft
,
for
Iohn
Martyn
,
and
Iames
Allestry
,
and
are
to
be
sold
at
the
Bell
in
St.
Paul's
Church-yard
,
M
DC
LXIV
.
THE
R
:
REVEREND
FATHER
IN
GOD
,
RALPH
BROWNRIG
LORD
Bp
OF
EXETER
▪
who
dyed
aged
67.
Dec.
7.
1659
portrait
Lo
here
a
Prelate
,
in
whom
Light
,
&
Heate
Learning
&
Zeale
,
Meeknesse
,
&
Courage
met
,
In
Gods
cause
,
&
the
:
Kings
,
our
Brownrige
was
A
Boanerges
,
though
a
Barnabas
W
:
Faithorne
sculp
:
TO
THE
Most
Reverend
Father
in
God
,
GILBERT
,
By
Divine
Providence
,
LORD
ARCHBISHOP
OF
CANTERBURY
,
HIS
GRACE
,
Primate
of
all
England
,
and
Metropolitan
,
And
One
of
His
MAJESTIES
most
HONOURABLE
PRIVY
COUNCIL
.
May
it
please
Your
GRACE
,
THIS
is
the
Second
Volume
of
that
most
Renowned
Prelat's
Sermons
,
Dr.
Ralph
Brownrig
,
sometimes
Lord
Bishop
of
Exeter
.
The
First
,
I
had
the
Happiness
and
Honour
to
present
to
my
Dread
,
and
Dearest
Soveraign
,
King
Charles
the
Second
;
Who
was
graciously
pleased
to
condescend
so
low
,
as
to
receive
it
from
me
into
His
most
Sacred
Hands
,
while
I
was
upon
my
knees
before
Him
.
This
Second
,
I
take
the
boldness
to
tender
to
Your
Graces
Acceptation
;
being
confident
,
(
with
an
assurance
that
disdains
to
hope
)
that
as
the
Former
from
that
High
and
Mighty
Monarch
,
the
Father
of
the
Country
,
so
this
Latter
from
You
,
the
Great
Metropolitan
,
and
Father
of
the
Church
,
will
find
a
most
ready
,
and
welcome
Entertainment
.
That
,
I
styled
the
Sword
of
Goliah
;
by
the
help
whereof
(
through
the
Blessing
of
Him
,
who
is
the
Captain
of
our
Salvation
)
the
Christian
Souldier
may
prove
truly
victorious
and
triumphant
over
that
great
Goliah
of
Hell
,
and
all
his
accursed
Agents
and
Adherents
.
This
,
I
will
call
the
Dagger
of
Ehud
.
For
as
that
,
Judg.
iii.
let
the
dirt
out
of
the
belly
of
Eglon
;
so
will
this
,
(
if
skilfully
wielded
,
and
with
resolution
,
and
courage
)
that
filthy
Corruption
(
Satanae
Excrementum
)
out
of
the
Heart
,
with
which
it
naturally
abounds
,
as
the
Sea
with
Mire
and
Dirt.
To
Your
Grace
then
,
I
humbly
solicite
,
I
may
present
,
both
the
Person
,
and
the
Sermons
of
that
good
,
and
great
Bishop
.
His
Person
to
Your
Memory
;
His
Sermons
to
Your
Eye
,
and
Perusal
.
For
the
Person
,
who
was
the
Composer
,
I
may
not
,
I
must
not
,
pass
over
in
silence
;
something
I
must
say
of
Him
:
Not
that
thereby
I
can
add
so
much
as
the
least
dram
of
real
worth
to
Him
;
no
more
,
then
a
curious
Picture
can
Beauty
,
to
that
Face
which
it
represents
:
But
that
thereby
(
according
to
my
narrow
measure
)
I
may
set
forth
,
and
declare
to
others
that
which
was
before
.
Which
,
whilst
I
shall
endeavour
to
do
,
I
beseech
Your
Grace
,
that
that
of
Plinius
Secundus
to
his
Antoninus
may
be
remembred
;
Pictores
pulchram
,
absolutamque
faciem
,
raro
nisi
in
pejus
effingunt
;
An
exact
face
is
very
seldom
drawn
,
but
with
great
disadvantage
;
much
more
,
when
a
Bungler
hath
it
in
hand
.
His
Lordship
was
one
of
a
sweet
nature
,
of
a
lovely
disposition
,
of
a
pleasing
off
ability
in
his
carriage
,
and
conversation
.
He
was
endowed
with
a
sharp
wit
,
a
quick
apprehension
,
a
strong
mind
,
a
piercing
judgment
,
a
faithful
memory
,
and
milder
affections
then
ordinary
.
By
Industry
,
and
Art
,
every
Faculty
of
his
Soul
was
furnish'd
,
and
fill'd
with
those
Ornaments
and
Qualities
,
of
which
they
were
naturally
capable
,
even
to
a
very
great
perfection
.
He
was
admirable
for
the
Profoundness
,
and
Variety
of
his
Knowledge
;
and
enabled
with
such
an
universal
Wisdom
,
as
that
he
was
thought
worthy
Employment
,
not
onely
in
Affairs
of
State
;
but
in
the
Direction
,
and
Guidance
of
the
House
of
God
,
which
is
the
Church
of
the
living
God
,
the
Pillar
and
Ground
of
the
Truth
.
And
yet
,
These
had
been
nothing
(
not
any
of
them
,
not
all
of
them
)
if
there
had
not
been
the
Salt
of
Grace
to
have
seasoned
them
,
and
the
Life
of
Faith
to
have
animated
them
.
Without
this
,
all
those
his
other
Accomplishments
had
been
but
as
gay
,
and
gorgeous
Attire
upon
a
leprous
Body
;
as
Iewels
,
and
Bracelets
upon
a
putrid
,
rotten
Carkass
.
Oh
his
Religion
,
his
Holiness
!
this
was
farr
the
fairest
,
and
most
orient
Flower
in
the
Garland
of
all
his
other
Excellencies
;
and
incomparably
above
all
his
Greatness
,
had
he
been
advanced
even
to
Desert
,
to
the
highest
Pinacle
of
Church-Preferment
,
and
Honour
.
For
,
what
ever
Prophane
,
and
Worldly-wise
men
may
think
,
without
all
Controversie
,
one
Grain
of
Grace
is
infinitely
more
precious
,
and
worthful
,
then
the
whole
Earth
,
though
turned
into
a
Globe
of
Gold
,
or
Center
of
Diamond
.
And
yet
,
this
Reverend
Prelat
,
now
in
Glory
,
was
inrich'd
with
a
very
great
Proportion
of
it
,
even
to
Admiration
.
In
short
,
He
was
a
wonder
to
all
,
who
had
the
happiness
to
know
him
,
for
his
insight
into
all
kinds
of
Learning
,
both
Ancient
,
and
Modern
;
of
Positive
,
Textual
,
Controverse
,
Case-Divinity
:
But
above
all
,
for
his
being
sanctified
with
an
Experimental
Inspection
into
the
Particularities
of
that
heavenly
Science
of
Saving
Souls
.
Now
(
may
it
please
Your
Grace
)
these
Sermons
being
the
Compositions
of
so
Learned
,
so
Religious
,
so
Wise
a
Person
,
they
cannot
but
be
most
worthy
Your
Graces
Patronage
,
and
the
Worlds
highest
.
Esteem
,
and
Valuation
.
They
are
Sermons
,
which
deliver
the
Word
in
the
Purity
of
it
,
without
those
humane
Inventions
,
which
might
adulterate
it
;
without
that
spiritual
Treason
of
wit
and
fancy
,
or
of
Heresy
and
Contradiction
,
which
(
to
use
the
Expression
of
a
Learned
Bishop
)
is
wont
to
stamp
the
private
Image
and
Superscription
of
a
man
upon
Gods
own
Coyn
,
and
to
torture
the
Scripture
to
confess
that
which
was
never
in
it
.
Sermons
,
that
carry
Authority
with
them
;
and
so
,
able
(
by
the
Power
of
the
most
High
)
to
humble
the
Imaginations
,
to
non-plus
fleshly
Reasonings
,
and
to
subdue
all
things
to
the
Obedience
of
Christ
:
God
having
stampt
upon
his
Lordship
more
then
ordinary
Characters
of
Divinity
;
and
(
as
it
were
)
more
glistring
sparkles
and
degrees
of
Majesty
,
then
upon
many
others
;
that
so
with
greater
power
he
might
publish
the
Secrets
of
Heaven
,
and
with
more
unresistableness
and
glory
execute
that
highest
Office
of
the
Lords
Embassadour
.
Sermons
,
fraught
with
spiritual
Prudence
,
with
Christian
,
Religious
Wisdom
;
(
and
such
the
World
never
had
more
need
of
.
)
How
exactly
are
they
accommodated
to
every
mans
temper
?
How
wisely
are
the
Lightnings
of
the
Gospel
,
mingled
with
the
Thunderings
of
the
Law
?
Uses
of
Comfort
,
with
those
of
Confusion
?
Cordials
of
Compassion
,
with
Corrosives
of
Terrour
?
So
that
the
Weak
cannot
be
offended
,
nor
the
Mighty
exasperated
,
nor
the
Beginners
discouraged
,
nor
those
who
are
without
affrighted
from
coming
in
,
and
entring
upon
,
the
Path
that
is
called
Holy
.
Which
wisdom
,
his
Lordship
neither
received
from
flesh
and
blood
,
nor
yet
learned
of
men
;
but
had
it
inspired
from
above
,
From
the
Father
of
Lights
.
All
which
,
I
cannot
but
apprehend
as
very
great
Encouragements
of
me
to
this
Dedication
;
and
as
sufficient
Grounds
to
build
my
Confidence
upon
,
that
these
Sermons
will
find
Acceptance
with
Your
Grace
;
though
(
like
precious
Iewels
from
a
Paralytick
)
they
are
tendred
by
a
weak
,
and
trembling
hand
.
The
good
will
of
Him
,
who
dwelt
in
the
Bush
,
make
Your
Aarons
Rod
to
bud
,
nay
to
flourish
more
and
more
,
to
the
Glory
of
his
great
Name
,
to
the
Advancement
of
the
blessed
Truth
,
to
the
Maintenance
of
the
Honour
of
the
Priesthood
,
to
the
furtherance
of
Your
own
everlasting
Salvation
.
This
is
the
earnest
Prayer
of
him
,
who
is
,
SIR
,
Your
GRACES
Most
humbly
Devoted
Servant
,
WILL
.
MARTYN
.
A
TABLE
of
the
SERMONS
.
Two
Sermons
preached
upon
Christmas-Day
.
-
I.
SErmon
on
1
Tim.
iii.
16.
Page
3
-
II.
Sermon
on
Galat.
iv
.
4
,
5.
21
Seven
Sermons
upon
the
History
of
our
Saviour's
Transfiguration
.
-
I.
Sermon
on
St.
Luk.
ix
.
28.
41
-
II.
Sermon
on
St.
Luk.
ix
.
29.
53
-
III.
Sermon
on
St.
Luk.
ix
.
30
,
31.
65
-
IV.
Sermon
on
St.
Luk.
ix
.
31
,
32.
79
-
V.
Sermon
on
St.
Luk.
ix
.
33.
93
-
VI.
Sermon
on
St.
Matth.
xvii
.
5.
111
-
VII
.
Sermon
on
St.
Matth.
xvii
.
6
,
7
,
8
,
9.
133
-
A
Sermon
on
Ioel
ii
.
13.
153
-
A
Sermon
on
Ioel
ii
.
14.
175
-
A
Sermon
on
Psal.
lxxviii
.
34
,
35
,
36
,
37.
197
-
A
Sermon
on
Isai.
xxvi
.
9.
217
-
A
Sermon
on
Habbak
.
iii.
17
,
18.
237
Two
Sermons
preached
upon
Easter-Day
-
I.
Sermon
on
Iob
xix
.
25
,
26
,
27.
253
-
II.
Sermon
on
Rom.
viii
.
11.
273
-
A
Sermon
upon
Whit-Sunday
,
on
2
King
.
ii
.
9.
295
-
A
Sermon
on
St.
Luke
xxi
.
34.
309.
-
A
Sermon
on
Gen.
iv
.
3
,
4
,
5.
327
-
A
Sermon
on
Psal.
xix
.
12
,
13
345
-
A
Sermon
on
St.
Iames
i.
22.
361
-
A
Sermon
on
Philipp
.
i.
27.
379
-
A
Sermon
to
the
Clergy
on
1
Corinth
.
xiv
.
1.
395
-
A
Sermon
on
the
first
Epistle
of
St.
Iohn
v.
3.
411
-
A
Funeral
Sermon
on
1
King
.
xix
.
4.
427
Imprimatur
.
Geo.
Stradling
S.
T.
P.
Rev.
in
Christo
Pat.
D.
Gilb.
Archiep.
Cant.
à
Sac.
Dom.
Ex
AEd.
Lambeth
.
Octob
29.
1663.
TWO
SERMONS
PREACHED
ON
CHRIST-MAS
DAY
.
ON
CHRIST-MAS
DAY
.
The
First
Sermon
.
1
TIM.
iii.
16.
And
without
controversie
,
Great
is
the
mysterie
of
Godliness
;
God
was
manifest
in
the
flesh
.
—
THe
passage
of
Scripture
we
are
now
in
,
is
a
serious
Exhortation
of
S.
Paul
to
Timothy
,
for
the
worthy
discharge
of
his
Office
,
and
Ministry
.
It
is
enforced
by
a
double
Argument
:
-
1.
A
dignitate
Ecclesiae
,
from
the
nature
and
dignity
of
the
Church
;
the
government
of
which
was
committed
to
him
;
he
is
set
over
the
house
of
the
living
God
;
that
's
no
small
dignity
.
If
to
be
a
door-keeper
in
the
courts
of
God
,
be
so
honourable
in
King
David's
esteem
,
Psal.
lxxxiv
.
how
great
an
honour
is
it
to
have
the
Key
of
David
laid
on
his
shoulder
,
to
have
the
command
and
government
of
that
glorious
Family
?
-
2.
Ab
excellentia
Doctrinae
,
from
the
excellency
of
that
heavenly
Doctrine
with
which
he
is
entrusted
.
What
's
the
priviledge
of
an
Evangelist
?
What
's
the
honour
of
Timothy's
administration
?
Much
every
way
;
but
chiefly
,
That
unto
him
are
committed
the
Oracles
of
God
.
From
these
two
heads
,
S.
Paul
magnifies
the
weight
and
dignity
of
this
sacred
Calling
.
What
honour
like
this
,
to
be
the
High
Steward
,
and
Governour
of
God's
house
,
and
family
?
What
more
august
and
magnificent
Title
,
then
to
be
the
disposer
and
dispenser
of
the
sacred
mysteries
of
his
blessed
Truth
?
Let
all
the
encomiums
,
and
titles
of
honour
be
laid
together
,
which
all
the
Philosophers
in
the
world
have
heaped
upon
their
profession
,
and
doctrine
,
they
are
all
empty
,
and
jejune
,
and
beggarly
,
in
respect
of
this
glorious
description
of
the
Church
,
and
faith
of
Christians
.
The
Text
represents
to
us
the
great
dignity
of
our
Christian
Faith
.
'T
is
no
subordinate
,
common
,
inferiour
Truth
,
that
our
faith
believes
,
and
professes
;
no
,
it
soars
high
,
mounts
above
the
clouds
,
transcends
the
largest
compass
of
all
created
truth
;
enters
into
the
Sanctum
Sanctorum
,
approaches
to
the
Oracle
,
and
seat
of
highest
Wisdome
,
and
is
conversant
with
the
secret
and
hidden
,
and
eternal
thoughts
of
God
;
hath
access
to
the
treasures
of
heaven
,
searches
and
discovers
even
the
deep
things
of
God
.
In
it
observe
these
two
things
;
-
1.
Here
is
a
glorious
Description
of
it
;
Without
controversie
,
great
is
the
mystery
of
godliness
.
-
2.
Here
is
a
summary
Comprehension
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
manifested
in
the
flesh
.
That
's
the
main
Principle
,
the
chief
Oracle
of
our
Belief
;
the
first
stone
in
the
foundation
of
the
Church
,
the
main
basis
that
supports
the
pillar
of
truth
,
Christ
,
God-incarnate
;
that
grand
Truth
which
at
this
time
the
Church
most
solemnly
professes
,
and
adores
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
manifested
in
the
flesh
.
First
,
see
this
glorious
Description
of
our
Christian
faith
;
Without
controversie
,
great
is
the
mysterie
of
godliness
.
A
magnificent
preface
and
introduction
ushering
in
this
sacred
truth
;
requiring
not
onely
the
assent
,
but
the
obedience
,
nay
,
the
devotion
and
adoration
of
our
faith
.
When
he
brings
his
First-begotten
into
the
world
,
he
proclaims
before
him
,
Let
all
the
Angels
of
God
worship
him
,
Let
every
knee
bow
down
before
him
,
Let
every
tongue
confess
to
him
.
S.
Paul
cannot
mention
Christ
,
or
the
mysterie
of
the
Gospel
,
but
he
breaks
forth
into
all
possible
expressions
of
words
and
matter
,
into
all
terms
of
wonderment
,
and
admiration
.
Indeed
,
all
God's
works
are
wonderful
,
not
to
be
spoken
of
but
with
much
affection
.
As
David
meditating
on
the
works
of
Creation
,
Psal.
cxxxix
.
17.
How
precious
are
thy
thoughts
unto
me
,
O
God
,
how
great
is
the
summe
of
them
!
True
;
but
the
work
of
Redemption
,
this
Master-piece
of
God's
Power
and
Wisdome
in
his
Son's
Incarnation
,
the
Scripture
puts
upon
it
all
Titles
,
and
Attributes
of
Honour
and
Excellency
:
-
1.
'T
is
Verbum
Veritatis
,
Col.
i.
5.
the
word
of
Truth
.
-
2.
'T
is
Verbum
Regni
,
Matth.
xiii
.
19.
the
word
of
the
Kingdome
.
-
3.
'T
is
the
Oracle
of
God
,
1
Pet.
iv
.
11.
-
4.
'T
is
the
Counsel
of
God
,
Act.
xx
.
27.
-
5.
'T
is
a
faithful
saying
,
worthy
of
all
acceptation
,
1
Tim.
i.
15.
And
,
-
6.
Here
,
as
full
as
all
,
comprehending
all
of
them
,
Without
all
controversie
,
The
great
mysterie
of
godliness
.
In
it
,
four
steps
and
ascents
of
dignity
:
-
1.
The
nature
of
it
;
't
is
a
mysterie
.
-
2.
The
just
quantity
and
proportion
;
't
is
a
great
Mysterie
.
-
3.
The
divine
quality
and
condition
of
it
;
't
is
a
mysterie
of
godliness
.
-
4.
The
undoubted
,
and
infallible
certainty
of
it
;
't
is
without
controversie
.
And
out
of
all
these
put
together
,
arises
a
short
,
but
yet
full
compleat
definition
of
all
Divinity
;
a
compendious
Epitome
of
all
Religion
.
What
is
that
profession
which
we
Christians
take
upon
us
?
What
's
the
summe
of
all
those
lively
Oracles
,
that
we
are
,
or
should
be
conversant
in
?
Here
is
a
lively
representation
of
it
.
Our
Religion
,
our
Faith
,
our
Divinity
,
what
is
it
?
'T
is
the
unquestionable
great
mysterie
of
godliness
.
A
few
words
,
yet
the
full
Title
,
and
Epitome
of
the
Scripture
,
the
summe
and
upshot
of
all
sacred
Truth
.
What
's
the
use
and
end
of
Scripture
?
To
make
us
wise
to
salvation
,
2
Tim.
iii.
To
acquaint
us
with
the
mysterie
of
godliness
.
'T
is
the
grand
text
of
all
Sermons
;
't
is
the
argument
,
and
theme
of
all
Theological
discourses
;
't
is
the
marrow
,
and
kernel
of
all
discourses
;
't
is
the
drift
and
center
of
all
the
meditations
of
Saints
,
and
Angels
.
I.
For
the
nature
of
it
;
't
is
Mysterium
.
'T
is
the
title
of
the
Gospel
,
Mark
iv
.
11.
Unto
you
it
is
given
to
know
the
mysterie
of
the
Kingdome
of
God
;
that
's
the
Gospel
.
1
Cor.
ii
.
7.
We
speak
the
wisdom
of
God
in
a
mysterie
;
a
mysterie
which
was
kept
secret
since
the
world
began
,
Rom.
xvi
.
25.
Now
to
understand
the
nature
of
it
;
A
mysterie
is
Sacrum
Secretum
,
occultam
habens
intelligentiam
;
An
holy
Secret
,
the
understanding
and
knowledge
of
which
,
is
close
and
conceal'd
.
And
then
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
summe
of
Christianity
,
a
mysterie
;
It
carries
with
it
these
conditions
,
-
1.
Is
it
a
mysterie
?
then
it
is
in
it self
full
of
secrecy
,
and
obscurity
,
naturally
unknown
,
vayl'd
up
in
great
reservedness
.
It
is
called
an
hidden
mysterie
;
a
mysterie
hid
from
ages
and
generations
,
Col.
i.
26.
A
mysterie
,
-
-
1.
Hidden
in
God
,
Ephes.
iii.
9.
lock'd
up
in
the
closet
of
his
breast
,
in
his
secret
purpose
and
counsel
.
-
2.
Hidden
in
Christ
,
Colos.
ii
.
3.
In
him
are
hid
all
the
treasures
of
wisdome
.
-
3.
Hidden
in
the
Scripture
,
that
's
vayl'd
up
with
many
mysteries
;
a
book
in
it self
seal'd
up
with
seven
seals
;
no
man
or
Angel
is
able
fully
to
open
it
,
Revel.
iii.
18.
-
4.
Hidden
in
those
types
,
and
shadows
,
and
ceremonies
of
the
Law
.
-
5.
Nay
,
even
the
Gospel
,
though
that
brings
this
mysterie
to
some
light
,
yet
it
is
but
imperfectly
discovered
,
still
a
great
part
is
hidden
;
there
is
no
clear
discovery
.
We
know
but
in
part
;
Faith
sees
not
clearly
;
Adhuc
manifestat
se
nobis
sicut
vult
,
non
sicut
est
.
Bern.
Adhuc
Iosephus
loquitur
per
Interpretem
.
He
doth
not
yet
fully
disclose
himself
to
us
.
In
heaven
,
adipe
frumenti
saginantur
,
&
nudo
satiantur
grano
.
We
must
be
content
Sacramenti
cortice
,
carnis
furfure
:
Preachings
and
Sacraments
,
they
are
but
the
husk
and
the
bark
,
the
bran
and
the
chaff
,
not
the
clean
Corn
,
winnowed
and
cleansed
;
Still
it
is
hidden
.
-
2.
'T
is
mysterium
;
therefore
the
knowledge
of
it
is
a
matter
of
Revelation
,
not
to
be
known
by
the
light
or
benefit
of
nature
,
but
it
is
of
supernatural
discovery
.
The
eye
of
nature
cannot
see
it
,
nor
the
ear
of
nature
hear
it
,
nor
did
it
ever
enter
into
the
heart
of
a
natural
man
;
but
God
hath
reveal'd
it
to
us
by
his
Spirit
,
1
Cor.
ii
.
9
,
10.
All
other
knowledge
hath
some
prints
and
foot-steps
in
nature
,
but
this
is
a
meer
novelty
to
nature
.
Animae
creationem
,
intelligunt
&
Daemones
;
Animae
redemptionem
,
ignorant
&
Angeli
.
Herein
it
exceeds
the
perfection
of
the
Law
;
that
's
written
in
our
hearts
by
nature
;
the
light
of
reason
discovers
the
truth
of
the
Law
;
but
the
Gospel
is
not
inbred
in
us
,
it
must
be
reveal'd
,
and
discover'd
by
God
himself
.
Non
potest
doceri
nisi
à
donante
,
nec
addisci
nisi
à
suscipiente
:
We
cannot
see
the
Sun
,
but
by
the
light
of
the
Sun
;
nor
know
Christ
,
till
himself
discover
himself
.
S.
Paul
prayes
that
they
may
have
the
Spirit
of
Revelation
.
-
3.
'T
is
in
it self
a
mysterie
,
therefore
the
discovery
of
it
is
a
matter
of
dispensation
;
an
arbitrary
,
voluntary
discovery
to
whom
God
pleases
,
and
as
much
as
he
pleases
.
This
Christ
acknowledgeth
,
Matth.
xi
.
25
,
26.
Thou
hast
hid
these
things
from
the
wise
,
and
prudent
,
and
hast
revealed
them
unto
babes
:
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
This
will
answer
all
questions
:
And
that
of
his
to
Christ
,
Ioh.
xiv
.
22.
Lord
,
how
is
it
that
thou
wilt
manifest
thy self
to
us
,
and
not
to
the
world
?
For
natural
knowledge
,
He
enlightens
every
man
that
comes
into
the
world
,
Ioh.
i.
9.
But
this
knowledge
he
dispenseth
at
pleasure
,
less
to
the
Iews
,
more
to
the
Christians
.
To
the
Prophets
,
it
was
the
light
of
a
Candle
;
to
the
Apostles
,
the
light
of
the
Day-Star
:
Hereafter
we
shall
see
the
Sun
in
his
shining
beauty
.
-
4.
'T
is
a
mysterie
;
therefore
the
Revelation
of
it
,
is
a
special
favour
.
To
communicate
his
secret
thoughts
,
the
mysteries
of
his
Will
,
't
is
a
fruit
of
greatest
love
.
You
are
my
friends
,
saith
Christ
,
for
I
tell
you
all
things
.
S.
Iohn
learnt
it
in
the
bosom
of
Christ
;
and
he
was
the
beloved
Disciple
;
he
lay
in
the
bosom
,
the
seat
of
Affection
,
and
of
Secrets
too
.
One
dram
of
this
Knowledge
is
better
then
the
knowledge
of
all
the
secrets
of
nature
.
Which
,
if
it
be
a
Mysterie
,
then
,
-
1.
Reverenter
adeundum
;
we
must
not
approach
to
the
looking
into
these
Mysteries
,
but
with
much
fear
and
reverence
.
The
Heathens
exacted
all
reverence
to
their
false
,
counterfeit
mysteries
.
They
commanded
all
prophane
men
to
stand
off
,
not
to
come
neer
their
sacred
mysteries
.
Carelesness
,
and
profanation
,
't
is
the
greatest
opposite
to
the
mysteries
of
Religion
.
How
hath
God
exacted
holiness
,
and
reverence
,
in
all
that
draw
neer
to
be
partakers
of
his
sacred
mysteries
?
Put
off
thy
shoos
,
it
is
holy
ground
.
When
God
came
down
on
the
Mount
,
they
were
all
to
wash
and
cleanse
themselves
;
't
was
death
to
come
irreverently
.
Nadab
and
Abihu
were
destroyed
by
fire
for
an
unhallowed
approach
.
Levit.
x.
The
Lord
will
be
sanctified
in
them
that
come
nigh
him
,
vers.
3.
The
men
of
Bethshemesh
,
for
an
irreverent
approach
to
the
Ark
(
the
Type
of
our
mysteries
)
were
slain
,
even
many
thousands
of
them
.
Of
the
two
,
Superstition
less
offends
God
,
then
Profanation
.
'T
was
the
great
Charge
God
laid
upon
the
Iews
,
and
for
which
he
threatned
to
remove
his
Worship
from
them
to
the
Gentiles
,
because
they
prophaned
his
Worship
,
polluted
the
Table
of
the
Lord
,
and
made
the
meat
of
it
contemptible
,
Mal.
i.
12.
All
the
appurtenances
belonging
to
this
mysterie
,
are
to
be
reverenced
;
the
Place
,
the
Time
,
every
Utensil
.
Is
it
a
mysterie
?
then
,
-
2.
Castè
,
&
sobriè
tractandum
;
we
must
handle
this
mysterie
chastly
,
and
soberly
.
The
mysteries
of
Religion
are
not
sleightly
,
or
vainly
,
or
sportingly
to
be
handled
;
but
heedfully
,
soberly
,
with
all
awful
attention
.
-
-
1.
The
Minister
,
who
speaks
of
them
,
how
holily
must
he
handle
them
?
1
Pet.
iv
.
11.
Let
him
speak
as
the
Oracles
of
God
.
It
was
the
charge
of
the
Priests
in
the
Old
Law
,
Be
ye
clean
that
bear
the
Vessels
of
the
Lord
,
Esai
.
lii
.
11.
All
those
legal
Pollutions
that
caused
an
irregularity
in
the
Priests
,
made
them
uncapable
of
ministring
;
and
they
are
all
enforcements
of
that
purity
,
and
sobriety
,
that
are
required
in
the
Servitours
,
and
Dispensors
of
these
sacred
mysteries
.
This
made
Moses
refuse
;
Send
,
I
pray
thee
,
by
the
hand
of
him
whom
thou
wilt
send
,
Exod.
iv
.
13.
And
Esay
to
cry
out
,
I
am
a
man
of
unclean
lips
,
Esai
.
vi
.
5.
And
S.
Paul
to
cry
out
,
Who
is
sufficient
for
these
things
?
2
Cor.
ii
.
16.
-
2.
It
urges
soberness
in
the
Partakers
,
who
are
admitted
to
the
fellowship
of
this
Mysterie
.
As
all
irreverence
,
so
all
vain
curiosity
is
forbidden
:
We
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
in
these
mysteries
,
we
must
be
wise
to
Sobriety
,
Rom.
xii
.
3.
Gravity
and
Sobriety
,
they
are
the
Handmayds
of
Piety
,
the
Ushers
that
always
attend
Religion
.
The
applying
of
any
matter
in
Religion
to
an
inferiour
use
,
't
is
to
debase
it
.
The
holy
Ointment
was
not
to
be
appliable
to
common
use
;
no
Confection
to
be
made
like
unto
it
.
Is
it
a
mysterie
?
then
,
-
3.
Fide
percipiendum
;
Religion
,
and
our
Christian
Doctrine
,
it
is
a
mysterie
;
therefore
to
be
apprehended
by
Faith
,
not
to
be
fathomed
by
Reason
.
Reason
will
judge
that
to
be
a
foolery
,
which
Faith
reverences
and
adores
as
a
mysterie
.
'T
is
called
The
mysterie
of
Faith
,
1
Tim.
iii.
9.
not
the
mysterie
of
Reason
,
or
Understanding
.
And
they
who
are
initiated
into
these
mysteries
,
they
are
called
Believers
,
not
men
of
Reason
and
Understanding
.
We
are
called
Credentes
,
not
Rationales
,
saith
S.
Aug.
'T
is
not
Intelligendi
vivacitas
,
but
Credendi
simplicitas
,
that
must
converse
in
these
mysteries
.
Reason
laughs
at
that
in
Sarah
,
which
Faith
in
Abraham
embraces
and
rejoyces
in
.
Faith
looks
for
a
Revelation
,
that
God
saith
it
is
so
;
searches
not
after
Demonstration
,
or
Reason
,
why
it
should
be
so
.
Sufficit
pro
universis
rationibus
,
autor
Deus
.
The
mysteries
of
Religion
check
and
silence
Reason
,
as
the
Angel
did
Zacharias
,
for
asking
,
Whereby
shall
I
know
this
?
he
would
have
Reason
.
What
saith
the
Angel
?
Luk.
i.
20.
Behold
,
thou
shalt
be
dumb
:
he
stops
his
mouth
.
Reason
,
deduced
from
the
principles
of
Faith
,
and
subordinate
to
the
doctrine
of
Faith
,
't
is
lawful
;
but
when
it
opposes
Faith
,
then
it
is
unlawful
.
Hagar
,
when
she
obeys
Sarah
,
may
be
entertain'd
as
a
servant
,
but
if
she
wax
malepert
against
Sarah
,
Cast
out
the
Bondwoman
:
Abandon
Reason
,
if
it
contradicts
Faith
.
It
is
one
excellency
of
Faith
,
't
is
quietativa
Intellectûs
,
it
quiets
and
satisfies
all
enquiries
,
with
this
answer
,
It
is
a
mysterie
.
Reason
,
that
questions
,
How
can
three
Persons
be
one
God-head
?
Faith
quiets
Reason
;
My
soul
,
keep
thou
silence
unto
God
;
believe
and
adore
it
;
it
is
a
mysterie
.
Reason
questions
,
How
can
God
be
made
man
?
the
Divinity
and
Humanity
joyn'd
in
one
Person
?
Faith
hears
an
Oracle
of
Scripture
,
I
must
not
enquire
,
it
is
a
mysterie
.
Reason
murmurs
,
How
can
a
man
be
born
again
,
and
regenerate
,
and
dye
anew
,
and
live
anew
?
How
can
water
wash
away
sin
?
Faith
answers
,
The
work
is
Spiritual
,
beyond
Reason
;
it
is
a
mysterie
.
Reason
,
that
cavils
,
How
can
Christ
give
us
his
Flesh
to
eat
,
and
his
Bloud
to
drink
?
How
can
a
piece
of
Bread
,
and
a
tast
of
Wine
convey
Grace
,
seal
up
Salvation
?
How
can
our
souls
be
nourished
?
how
united
to
Christ
sitting
in
heaven
?
Faith
answers
all
,
'T
is
a
mysterie
.
Magis
sentio
,
quam
intelligo
:
Tota
ratio
operis
,
est
potentia
operantis
.
No
,
in
these
supernatural
Truths
,
Sapientia
hominis
,
it
is
Officina
erroris
;
exclude
Reasoning
,
make
use
of
Believing
.
Habet
palatum
Fides
,
cui
sapit
mel
Dei
.
Aug.
'T
is
the
tast
of
Faith
that
can
rellish
this
hidden
Manna
.
Faith
,
saith
Parisiensis
,
-
1.
It
is
Religio
Intellectus
;
the
Religion
of
our
Intellectual
part
.
-
2.
It
is
Adoratio
Intellectus
;
the
Adoration
of
the
Understanding
:
Credendo
,
incurvamus
Intellectum
ad
adorandum
Deum
.
-
3.
It
is
Fortitudo
Intellectus
;
't
is
the
Strength
of
the
Understanding
.
Sicut
molestias
perferre
,
't
is
Fortitudo
Voluntatis
;
sic
improbabilia
credere
,
't
is
Fortitudo
Intellectus
.
We
have
seen
the
Nature
of
it
;
't
is
a
Mysterie
:
Now
follows
,
II.
The
quantity
and
just
proportion
of
this
mysterie
;
it
is
no
petty
and
inferiour
Truth
,
but
a
mysterie
of
the
first
magnitude
,
A
great
Mysterie
.
The
Scripture
advances
it
with
all
superlative
terms
,
magnifies
the
greatness
of
it
.
Phil.
iii.
8.
S.
Paul
calls
it
an
Excellent
Knowledge
;
I
count
all
things
but
loss
for
the
Excellency
of
the
Knowledge
of
Iesus
Christ
.
Rom.
xi
.
33.
it
is
called
a
Rich
Knowledge
.
Solomon
saith
,
it
furnishes
a
man
with
all
precious
and
pleasant
Riches
,
Prov.
xxiv
.
4.
It
enriches
him
that
hath
it
.
It
furnishes
and
enriches
the
noblest
part
of
man
,
his
Soul
;
the
highest
faculty
of
that
,
his
Spirit
and
Understanding
.
Our
Saviour
accounts
the
seeking
of
this
Knowledge
,
the
seeking
of
precious
Pearls
.
Mat.
xiii
.
45.
The
kingdom
of
heaven
is
like
unto
a
Merchant-man
,
seeking
goodly
Pearls
.
This
,
of
all
other
,
is
a
Pearl
of
great
price
.
They
who
are
conversant
in
this
mysterie
,
they
deal
with
the
choysest
Commodities
,
with
the
●…ichest
Pearls
.
The
finding
of
this
Knowledge
,
is
the
finding
〈◊〉
hidden
Treasure
,
vers.
44.
It
makes
him
for
ever
,
that
is
so
〈◊〉
as
to
meet
with
it
.
All
other
knowledge
is
but
poverty
to
this
Treasure
;
all
other
jewels
but
pebbles
to
this
Pearl
.
See
how
the
Scripture
extends
and
enlarges
the
greatness
of
this
mysterie
.
S.
Paul
ascribes
to
it
all
the
dimensions
of
Magnitude
,
Ephes.
iii.
18.
That
ye
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
heighth
of
this
mysterie
.
And
Iob
thus
magnifies
the
exceeding
and
incomprehensible
largeness
of
this
Knowledge
;
Chap.
xi
.
8
,
9.
It
is
as
high
as
heaven
,
—
deeper
then
hell
,
—
longer
then
the
earth
,
—
broader
then
the
sea
.
It
exceeds
the
scantling
of
all
created
Perfections
.
The
greatness
of
all
other
creatures
may
be
fathomed
;
the
height
of
heaven
,
the
depth
of
hell
,
the
length
of
the
earth
,
the
breadth
of
the
sea
,
all
limited
,
and
bounded
,
and
the
understanding
of
man
may
reach
them
.
As
David
speaks
,
I
see
an
end
of
all
other
perfections
,
but
thy
Word
is
exceeding
large
.
-
1.
This
mysterie
of
God-Incarnate
,
't
is
a
great
mysterie
,
because
't
is
multiplex
Mysterium
,
a
comprehensive
Truth
,
including
in
it
manifold
mysteries
.
'T
is
a
mysterie
pregnant
;
to
the
making
up
of
which
,
many
deep
mysteries
concur
.
God
manifested
in
the
Flesh.
-
-
1.
Here
is
the
mysterie
of
Christ's
two
Natures
;
his
Divinity
,
and
his
Humanity
:
A
glorious
mysterie
!
Christ
,
true
and
perfect
God
,
and
true
and
perfect
man
too
;
the
glory
of
the
Deity
,
and
the
infirmity
of
his
Manhood
,
both
concurring
in
him
.
-
2.
Here
is
the
mysterie
of
the
Union
,
and
conjoyning
both
these
in
one
.
A
strange
conjunction
!
The
circumference
of
his
infinite
Deity
,
joyned
to
the
lowest
center
of
Humanity
;
Eternity
made
subject
to
Time
;
Infinity
comprehended
in
a
poor
finite
creature
;
Omnipotency
joyned
with
infirmity
:
This
is
so
great
a
mysterie
,
that
it
made
the
Iews
to
imagine
a
double
Messiah
:
One
,
a
weak
,
frail
,
mortal
man
,
lyable
to
sufferings
;
the
other
,
an
Eternal
,
Omnipotent
,
Immortal
God
.
They
could
not
reconcile
the
several
predictions
of
his
glorious
Divinity
,
and
his
infirm
Humanity
,
as
this
mysterie
teaches
us
.
-
3.
Here
is
the
mystery
of
his
Person
;
that
both
these
Natures
should
be
so
strangely
and
admirably
united
into
one
Person
;
that
God
and
Man
should
be
personally
one
Christ
;
-
-
1.
Not
by
a
concord
of
wills
;
-
2.
Or
by
a
transfusion
of
properties
;
-
3.
Or
by
assistance
of
grace
:
but
,
-
4.
By
an
inward
union
and
conjunction
in
Person
:
It
is
a
mysterie
that
Divines
have
laboured
to
express
by
any
possible
similitudes
,
and
could
not
do
it
.
-
2.
'T
is
Magnum
Mysterium
.
This
of
Christ's
Incarnation
,
't
is
the
grand
Mysterie
,
because
all
other
mysteries
are
subordinate
and
serviceable
to
this
:
all
sacred
truths
point
at
this
Truth
;
all
,
like
lines
,
meet
in
this
center
.
'T
is
the
end
and
drift
of
all
the
sacred
Prophesies
.
To
him
,
give
all
the
Prophets
witness
,
Acts
x.
43.
It
was
the
summe
,
and
scope
of
all
their
Predictions
,
All
the
Prophets
from
Samuel
,
and
those
that
follow
after
,
as
many
as
have
spoken
,
have
foretold
his
Coming
,
Acts
iii.
24.
Of
this
Salvation
,
all
the
Prophets
have
enquired
,
and
searched
diligently
.
He
is
Abraham's
promised
Seed
;
Moses
his
great
Prophet
;
Samuel's
anointed
King
;
Iacob's
Shilo
;
Esay's
Immanuel
;
Ieremy's
Man
compassed
by
a
Woman
;
Ezekiel's
Shepherd
;
Daniel's
Holy
One
;
Zachary's
Branch
;
Solomon's
Lilly
;
David's
Lord
;
Malachy's
Angel
:
All
that
prophesied
,
looked
at
him
.
He
is
the
end
,
and
body
,
and
substance
of
all
their
Rites
and
Ceremonies
.
He
was
Abel's
Sacrifice
;
Abraham's
First-fruits
;
Isaac's
Ram
;
Iacob's
Ladder
;
Moses
his
Passover
;
Aaron's
Rod
;
the
Israelites
Rock
;
the
Patriarchs
Manna
;
David's
Tabernacle
;
Solomon's
Temple
;
all
types
and
representations
of
his
Incarnation
.
All
their
Kings
were
figures
of
this
great
King
;
all
their
Deliverers
and
Judges
,
types
of
this
great
Saviour
;
all
their
Priests
were
Ushers
to
bring
in
this
High-Priest
of
our
profession
.
All
the
mysteries
in
Scripture
were
serviceable
to
this
mystery
.
-
3.
'T
is
Magnum
Mysterium
;
't
is
a
great
mysterie
,
far
exceeding
all
mysteries
in
the
world
.
All
secrets
of
nature
are
but
elements
and
rudiments
to
this
Oracle
.
The
learnedst
men
that
can
search
into
all
natural
knowledge
,
stand
gazing
at
this
,
and
cry
out
,
How
can
this
thing
be
?
All
mysteries
of
States
they
are
but
meer
follies
and
dotages
to
this
Wisdom
.
The
vanquishing
of
Satan
,
What
victory
like
this
?
The
birth
of
God
,
What
Prince's
nativity
so
honourable
?
The
laws
of
the
Church
,
the
heavenly
Oracles
,
What
laws
so
righteous
?
The
priviledges
of
the
Gospel
,
What
Prerogatives
,
Charters
,
Liberties
,
so
ample
?
Other
Kings
(
saith
S.
Chrysostom
)
they
govern
the
bodies
,
this
King
reigns
in
the
souls
of
men
.
Other
Kings
fight
with
bodily
weapons
,
this
King
with
spiritual
.
Other
Kings
fight
against
Barbarians
,
Christ
against
Devils
.
All
subtilties
of
Art
,
but
meer
daubings
and
botcheries
to
this
great
mysterie
.
That
Art
can
tame
Lyons
,
lead
about
Tygers
,
How
do
we
wonder
at
this
?
This
Mysterie
here
can
change
and
alter
brutish
,
savage
,
barbarous
men
,
reduce
them
to
all
sobriety
,
and
moderation
.
Christs
Incarnation
shall
make
the
Wolf
dwell
with
the
Lamb
,
and
the
Leopard
lye
down
with
the
Kid
,
and
the
Calf
,
and
the
young
Lyon
,
and
the
Fatling
together
,
and
a
little
Child
shall
lead
them
,
&c.
Esay
xi
.
6.
That
Art
is
curious
that
can
drive
away
diseases
,
lengthen
and
strengthen
life
:
How
far
exceeding
is
this
mysterie
,
that
can
cure
soul-sickness
?
not
onely
cure
sickness
,
but
recover
from
death
,
regenerate
and
renew
a
man
old
,
and
withered
,
nay
,
dead
,
and
give
life
to
him
?
Other
Arts
can
alter
nature
,
but
this
doth
change
it
.
That
may
polish
brass
,
but
not
turn
it
into
a
purer
metal
.
Evangelium
ferreum
vas
,
reddidit
aureum
.
-
4.
'T
is
Magnum
Mysterium
,
a
great
mysterie
;
because
't
is
a
mysterie
even
to
all
men
of
the
largest
capacity
,
the
most
clear
understanding
.
In
other
truths
,
that
may
be
a
mysterie
to
one
man
,
which
is
but
an
easie
,
ordinary
truth
to
the
mind
of
another
.
As
in
Nature
,
some
things
seem
very
mysterious
and
obscure
to
a
vulgar
understanding
,
which
a
learned
judicious
man
can
presently
comprehend
.
As
the
Eclipse
of
the
Sun
,
an
unlearned
man
wonders
at
it
as
a
great
secret
of
nature
,
but
a
Scholar
counts
the
knowledge
of
it
easie
,
and
obvious
.
So
in
works
of
Art
,
Aliter
judicat
peritus
Artifex
,
aliter
imperitus
inspector
.
An
unskilful
man
will
account
that
a
curious
piece
of
work
,
which
an
expert
Artificer
will
judge
but
ordinary
.
But
this
Oracle
,
and
mysterie
with
which
we
have
to
do
,
it
poseth
the
greatest
wits
,
far
exceeds
the
largest
understanding
.
Solomon
,
who
knew
the
secrets
of
nature
,
his
large
head
was
too
narrow
for
it
.
He
confesses
,
I
have
not
the
understanding
of
a
man
;
I
have
not
learned
this
wisdom
.
It
is
hid
even
from
the
wise
and
prudent
,
Matt.
xi
.
Where
is
the
wise
?
Where
is
the
Scribe
?
Where
is
the
disputer
of
the
world
?
1
Cor.
i.
20.
All
their
wisdom
falls
short
of
this
.
It
fares
with
the
greatest
Understanding
,
as
it
doth
with
the
bodily
eye
:
The
sharpest
eye-sight
that
can
behold
all
earthly
things
clearly
,
yet
if
it
look
up
to
the
body
of
the
●…un
,
it
dazles
,
and
trembles
,
and
cannot
behold
it
.
The
least
appearance
of
this
mysterie
,
it
overwhelmed
and
surcharged
the
most
enlightned
understanding
.
When
Christ
appeared
to
Abraham
(
which
was
but
praeludium
Incarnationis
)
he
falls
on
his
face
,
and
trembles
.
When
Moses
had
but
a
glimpse
of
this
glory
,
I
tremble
exceedingly
,
saith
he
.
When
Elijah
saw
but
the
back-parts
of
Christ
,
he
hid
his
face
,
he
durst
not
look
on
.
When
Daniel
approaches
near
it
,
it
layes
him
for
dead
:
It
casts
Paul
into
a
rapture
;
Peter
into
a
trance
;
Iohn
lay
as
a
dead
man
.
Excellens
objectum
,
destruit
sensum
.
This
knowledge
,
it
is
too
high
,
I
cannot
attain
to
it
.
All
humane
understandings
tremble
,
adore
,
are
astonish'd
at
it
.
-
5.
'T
is
Magnum
Mysterium
,
a
great
mysterie
,
not
onely
to
humane
,
but
even
to
the
highest
Angelical
understanding
:
't
is
a
great
,
deep
mysterie
even
unto
the
Angels
.
Those
Stars
of
the
morning
(
as
Iob
calls
them
)
are
overwhelmed
with
the
splendor
of
this
Sun
.
'T
is
a
mysterie
to
them
.
This
great
Work
,
it
was
conceal'd
from
them
;
it
lay
hid
in
the
womb
of
Eternity
,
and
they
still
wonder
and
admire
at
the
greatness
of
it
.
See
this
in
two
places
;
one
is
,
Ephes.
iii.
10.
Unto
Principalities
and
Powers
in
heavenly
places
,
is
made
known
,
by
the
Church
,
the
manifold
wisdom
of
God
.
Not
onely
some
inferior
Angels
(
as
Lombard
conceits
)
were
ignorant
of
it
,
but
the
most
illuminated
Angels
;
it
was
a
mysterie
to
them
;
and
by
the
Church
they
learn
it
(
as
some
conceive
)
that
they
see
and
behold
in
the
Church
,
and
wonder
at
the
secrets
of
the
Gospel
,
which
are
there
unfolded
.
At
the
preaching
of
the
Gospel
,
the
Angels
flock
to
see
the
fulfilling
of
those
mysteries
represented
in
the
Tabernacle
,
all
the
curtains
being
adorned
with
Cherubs
.
Another
place
is
,
1
Pet.
i.
12.
Which
things
the
Angels
desire
to
look
into
.
They
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stoop
down
,
and
pry
,
and
desire
to
look
into
these
glorious
Mysteries
.
This
was
prefigured
in
the
two
Cherubs
on
the
Mercy-Seat
,
looking
back
upon
the
Ark
and
Mercy-Seat
;
and
they
still
desire
it
.
They
cannot
fully
comprehend
,
and
't
is
a
ravishing
sight
to
them
.
Strange
!
How
dull
are
we
?
Preach
we
of
Christ
made
Man
,
't
is
milk
for
babes
;
rudiments
for
children
;
whereas
Angels
count
it
hidden
Manna
.
That
's
the
second
,
it
is
Magnum
Mysterium
,
a
great
mysterie
.
Now
follows
,
III.
The
quality
and
condition
of
this
mysterie
;
't
is
a
mysterie
of
godliness
.
A
short
,
but
yet
full
comprehension
of
Christian
Religion
.
'T
is
the
Art
and
mysterie
of
Godliness
.
And
this
truth
branches
it self
into
two
particulars
:
-
1.
Piety
,
and
Godliness
;
it
is
a
mysterie
.
-
2.
The
piety
of
Religion
,
and
the
mysterie
of
Religion
must
be
joyned
together
.
We
must
possess
our selves
not
onely
with
the
mysterie
of
Religion
,
but
also
with
the
piety
.
-
1.
Piety
,
it
is
a
mysterie
;
and
therefore
,
-
-
1.
The
art
of
Godliness
,
the
skill
to
live
holily
,
it
is
an
high
,
hidden
,
supernatural
thing
;
a
skill
far
beyond
the
reach
and
possibility
of
nature
.
'T
is
no
endowment
of
nature
;
it
is
hidden
and
conceal'd
to
natural
knowledge
.
By
nature
,
we
are
utterly
void
of
this
gracious
endowment
.
Pharaoh's
speech
is
the
voyce
of
nature
,
Exod.
v.
2.
Who
is
the
Lord
,
that
I
should
obey
him
?
I
know
not
the
Lord
.
Thus
S.
Paul
describes
our
natural
condition
;
We
are
alienated
from
the
life
of
God
,
Eph.
iv
.
18.
without
Christ
,
being
aliens
from
the
Commonwealth
of
Israel
,
and
strangers
from
the
Covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
,
Ephes.
ii
.
12.
This
David
describes
,
Psal.
xiv
.
2
,
3
,
4.
The
Lord
looked
down
from
heaven
upon
the
children
of
men
,
to
see
if
there
were
any
that
did
understand
,
and
seek
God
;
They
are
all
gone
aside
,
they
are
altogether
become
filthy
—
and
call
not
upon
the
Lord
.
We
naturally
know
,
There
is
a
God
;
there
is
no
man
born
an
Atheist
;
we
have
some
sense
of
a
Deity
;
but
we
are
all
born
prophane
,
and
irreligious
,
without
any
sense
of
piety
;
utterly
ignorant
how
to
worship
and
serve
him
in
true
holiness
.
That
knowledge
of
God
,
which
by
nature
we
have
,
it
always
breaks
out
into
one
of
these
two
Extremes
;
either
,
-
-
1.
Into
prophanation
,
and
so
we
never
worship
him
;
or
,
-
2.
Into
superstition
,
and
so
we
misplace
his
worship
in
things
abominable
to
him
.
When
we
know
God
,
we
worship
him
not
as
God
,
Rom.
i.
His
worship
depends
upon
his
own
will
and
revelation
.
We
know
not
with
what
we
must
serve
the
Lord
,
till
we
come
thither
,
Exod.
x.
26.
2
Kings
xvii
.
26.
They
know
not
the
manner
of
the
God
of
this
land
.
Holiness
,
it
is
no
invention
of
nature
,
but
a
revelation
of
grace
.
Nature
may
lead
us
to
civility
,
train
us
up
to
morality
;
but
spiritual
piety
,
and
godliness
,
is
beyond
the
reach
of
nature
:
This
wisdom
is
from
above
,
Iam.
iii.
17.
Hast
thou
nothing
but
what
thou
broughtest
with
thee
into
the
world
?
thou
art
utterly
destitute
of
the
life
of
godliness
.
Piety
,
it
is
a
mysterie
,
it
is
a
Secret
to
nature
.
-
It
gives
us
a
reason
why
godliness
is
so
scarce
,
so
few
are
acquainted
with
it
.
That
,
that
is
natural
,
is
usual
and
common
;
but
this
is
supernatural
,
beyond
the
reach
of
nature
.
It
is
more
admirable
that
any
are
holy
,
then
that
all
are
not
.
Most
men
live
short
of
the
light
of
nature
;
wonder
not
that
so
few
are
advanced
beyond
nature
to
the
state
of
grace
.
-
Piety
is
a
mysterie
;
therefore
,
2.
To
natural
men
,
it
is
,
and
seems
to
be
,
a
reasonless
,
uncouth
,
unlikely
thing
,
a
meer
paradox
.
Tell
a
vulgar
,
unlearned
man
,
of
the
mysteries
of
any
Art
,
or
Science
,
he
thinks
you
speak
non-sense
;
he
can
see
nothing
in
them
,
they
seem
unreasonable
.
As
many
mysteries
as
you
acquaint
him
with
,
so
many
absurdities
;
he
laughs
at
them
.
'T
is
so
with
all
the
mysteries
of
godliness
.
Propound
them
to
a
carnal
man
,
he
will
laugh
at
them
;
perswade
him
to
them
,
he
rejects
them
;
enforce
them
upon
him
,
he
repels
them
.
'T
is
that
which
S.
Paul
observes
,
Our
Gospel
is
hid
to
them
that
perish
,
2
Cor.
iv
.
3.
A
natural
man
judges
these
spiritual
truths
stark
foolishness
,
1
Cor.
ii
.
14.
Therefore
the
mysteries
of
the
Gospel
are
called
the
foolishness
of
God
,
1
Cor.
i.
25.
God
hath
wrapt
them
all
up
in
the
vail
of
such
mystical
obscurity
,
that
,
at
first
sight
,
they
appear
odd
,
and
unlikely
to
a
carnal
man
.
As
the
Ark
,
though
it
were
within
all
of
pure
gold
,
yet
the
coverings
were
plain
,
and
coorse
;
of
hair
,
and
goats-skins
,
no
outward
beauty
to
be
seen
.
Thus
Christ
,
the
great
mysterie
,
is
God
vail'd
up
in
weak
flesh
;
How
can
this
man
save
us
?
The
meanness
of
his
outside
scandalized
the
Jews
;
Is
not
this
the
Carpenter
?
—
They
were
offended
at
him
,
Mark
vi
.
3.
And
Christ
knew
it
,
how
easily
men
would
stumble
at
the
unlikeliness
of
this
mysterie
,
that
he
pronounceth
him
blessed
that
shall
not
be
offended
in
him
,
Matth.
xi
.
6.
Esay
liii
.
This
is
the
reason
the
Prophet
gives
,
why
so
few
believe
in
Christ
,
vers.
1.
Who
hath
believed
our
report
?
He
is
as
a
root
,
vers.
2.
in
a
dry
ground
;
he
hath
no
form
,
nor
comeliness
;
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
Yea
,
the
Doctrine
of
godliness
,
how
absurd
seems
it
to
natural
reason
?
Regeneration
,
to
be
born
again
,
become
a
new
man
,
Nicodemus
cannot
conceive
it
,
Iohn
iii.
To
be
nourish'd
to
life
by
Christ's
flesh
;
How
can
this
man
give
us
his
flesh
?
'T
is
an
hard
saying
,
Joh.
vi
.
Self-denial
,
and
mortification
,
to
be
crucified
to
the
world
,
to
cross
our
own
wils
,
and
wrastle
with
our selves
,
and
to
beat
down
our
own
bodies
;
a
mysterie
of
piety
,
a
folly
to
nature
.
To
hate
father
,
mother
,
life
it
self
for
Religion-sake
,
how
unreasonable
?
Not
to
live
by
sense
,
or
reason
,
but
by
faith
,
nature
abhorrs
it
.
To
love
our
enemies
,
to
rejoyce
in
afflictions
,
to
know
how
to
be
in
want
,
poverty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
S.
Paul
,
Phil.
iv
.
12.
'T
is
more
blessed
to
give
then
to
receive
;
to
part
with
all
,
in
hope
of
gain
at
the
resurrection
,
in
another
world
;
and
,
above
all
,
to
look
for
salvation
in
a
crucified
Saviour
;
haec
sunt
stulta
Dei
,
sed
decus
fidei
;
these
are
the
mysteries
of
our
piety
,
the
follies
and
paradoxes
of
natural
reason
.
No
,
saith
the
Psalmist
,
The
King's
daughter
is
all
glorious
within
,
Psal.
xlv
.
All
the
glory
of
Piety
,
and
the
Church
,
't
is
spiritual
and
heavenly
.
Worldly
wisdom
,
that
's
in
worldly
beauty
:
As
the
Church
of
the
wicked
One
is
glorious
with
earthly
beauty
,
a
Crown
of
gold
,
a
purple
Robe
,
beset
with
Precious
Stones
,
all
earthly
ornaments
;
so
the
Spouse
of
Christ
,
she
is
Beautiful
,
but
all
Heavenly
;
Cloath'd
with
the
Sun
,
Crown'd
with
the
Stars
,
Treading
on
the
Moon
;
all
Heavenly
and
Mystical
.
Piety
,
it
is
a
mysterie
,
high
,
and
hidden
;
therefore
,
-
3.
The
attaining
of
this
heavenly
Skill
,
and
Art
of
holiness
,
is
a
matter
of
much
difficulty
;
it
requires
much
search
and
study
,
much
learning
and
diligence
,
much
exercise
and
experience
to
attain
unto
it
.
Those
Arts
that
have
in
them
many
abstruse
mysteries
,
are
long
a
learning
.
Oh!
the
Art
of
godliness
,
the
Trade
of
piety
,
the
Skill
of
living
holily
,
't
is
no
small
matter
,
but
very
mysterious
.
The
Philosopher
could
say
of
his
Art
,
Ars
longa
,
Vita
brevis
,
a
mans
life
was
too
short
to
attain
to
the
perfection
of
it
.
How
much
more
is
this
high
Art
of
Religion
,
the
mysterie
of
godliness
?
It
makes
David
,
for
all
his
learning
,
to
cry
out
still
,
Teach
me
,
Instruct
me
,
Make
me
to
understand
the
way
of
godliness
.
S.
Paul
,
that
great
Proficient
,
yet
professes
he
fell
short
,
Phil.
iii.
11
,
12
,
13.
Brethren
,
I
count
not
my self
to
have
apprehended
,
I
have
not
already
attained
,
I
am
not
already
perfect
,
but
I
follow
after
,
and
press
forward
,
if
by
any
means
I
might
attain
;
words
of
striving
and
contention
.
-
How
hard
a
thing
is
it
to
attain
even
to
the
knowledge
of
godliness
?
Then
how
difficult
must
it
be
to
mortifie
thy
lusts
,
to
subdue
thine
appetite
?
'T
is
call'd
a
Crucifying
.
Consider
it
,
you
,
who
think
seven
years
little
enough
to
learn
any
Trade
of
life
;
but
any
little
time
,
any
poor
pains
,
sufficient
to
learn
that
which
the
Saints
were
practising
all
their
dayes
.
Try
thy
strength
but
with
one
Act
,
but
with
one
Duty
of
godliness
;
and
then
tell
me
,
If
slubbering
over
a
few
prayers
,
or
coming
to
Church
,
and
yawning
out
an
Amen
,
half
asleep
,
half
awake
,
be
likely
to
make
thee
a
skilful
man
in
this
Trade
of
piety
.
That
's
the
first
;
Religion
is
the
mysterie
of
godliness
.
-
2.
The
second
Truth
is
,
The
Mysterie
,
and
the
Piety
of
Religion
must
go
both
together
.
We
must
take
both
to
us
;
not
onely
content
our selves
with
the
mysterie
of
Christianity
,
but
be
sure
we
acquaint
our selves
with
the
piety
.
True
Religion
joyns
both
together
.
Thus
S.
Paul
describes
Christian
Religion
,
'
T
is
a
Doctrine
according
to
godliness
,
1
Tim.
vi
.
3.
And
Tit.
i.
1.
it
is
called
,
the
Knowledge
of
the
Truth
according
unto
godliness
:
We
may
as
well
separate
light
from
heat
in
the
fire
,
as
the
mysterie
and
knowledge
of
it
from
the
piety
.
Indeed
,
first
we
must
get
the
mysterie
,
then
labour
for
the
piety
of
it
.
First
,
God
created
light
;
so
it
is
in
mans
soul.
A
man
is
sooner
enlightned
then
sanctified
:
The
Sun
enlightens
in
an
instant
,
but
it
begets
heat
in
the
Ayr
by
length
of
time
;
but
they
must
never
be
a
sunder
.
Blind
Devotion
,
would
have
the
piety
without
the
mysterie
.
Oh!
Zealous
it
would
be
,
but
not
with
knowledge
.
Oh!
A
good
heart
to
God-wards
;
no
matter
for
knowledge
.
And
prophane
Curiosity
,
that
would
have
the
mysterie
without
the
piety
;
understand
all
secrets
and
mysteries
,
comprehend
all
Truths
;
but
for
the
holiness
of
Christianity
,
they
have
no
list
to
it
.
True
Christianity
joyns
both
together
.
True
Religion
is
not
like
the
tree
of
Knowledge
,
onely
pleasant
to
the
eye
,
and
a
tree
to
be
desired
to
make
one
wise
,
Gen.
iii.
6.
but
it
must
be
to
us
as
the
tree
of
Life
,
for
Devotion
,
and
Practice
.
Religion
is
not
placed
in
the
upper
region
of
the
Brain
;
but
in
the
Heart
,
the
seat
of
affection
,
the
fountain
of
action
.
'T
is
a
sanctifying
Truth
;
Holy
Father
,
sanctifie
them
through
thy
Truth
,
not
enlighten
them
onely
,
Ioh.
xvii
.
17.
There
is
not
any
Truth
so
mystical
,
and
contemplative
,
but
must
be
drawn
into
practice
.
There
is
no
mysterie
in
Scripture
,
but
hath
its
piety
.
As
there
is
not
any
creature
,
but
it
is
for
some
use
;
it
is
not
onely
beautiful
,
but
useful
;
Non
tantum
visu
delectat
,
sed
usu
prodest
;
so
there
's
no
Truth
in
Religion
,
but
we
may
,
and
must
extract
from
it
Piety
.
Some
Truths
,
at
first
sight
,
seem
but
dry
as
to
this
;
but
as
the
Licorish
stick
,
at
first
,
looks
like
any
weed
,
but
chew
it
,
and
you
suck
sweetness
;
so
,
those
mysteries
that
seem
to
be
most
remote
from
practice
,
have
a
juice
and
sap
of
piety
to
be
suck'd
out
of
them
.
If
ye
know
these
things
,
happy
are
ye
,
if
ye
do
them
,
Joh.
xiii
.
17.
This
man
shall
be
blessed
in
his
deed
,
Iam.
i.
25.
See
how
Christ
checks
Curiosity
,
and
turns
all
to
Practice
;
Lord
,
are
there
few
that
be
saved
?
And
he
said
unto
them
,
Strive
to
enter
in
at
the
strait
gate
,
Luk.
xiii
.
23
,
24.
-
1.
Piety
,
't
is
the
end
of
Christianity
.
'T
is
mysterium
practicum
.
Not
a
Science
in
contemplation
,
but
an
Art
of
doing
;
not
to
make
us
the
wiser
,
but
the
holier
.
-
2.
Piety
,
't
is
the
best
keeper
of
this
mysterie
.
The
knowledge
of
Religion
,
't
is
a
precious
Jewel
;
see
the
Cabinet
S.
Paul
tells
us
of
,
wherein
it
must
be
kept
;
Holding
the
mysterie
of
Faith
in
a
pure
Conscience
,
1
Tim.
iii.
9.
Wouldst
thou
not
erre
concerning
the
Faith
?
Take
heed
of
making
shipwrack
of
a
good
Conscience
.
Knowledge
in
this
vessel
,
is
like
the
Manna
in
the
golden-pot
;
it
is
kept
sweet
.
In
a
prophane
heart
,
it
is
like
Manna
in
other
vessels
,
that
stank
and
putrified
.
God
takes
away
natural
knowledge
,
if
we
abuse
it
,
and
live
not
accordingly
.
When
they
knew
God
,
and
glorified
him
not
as
God
,
God
gave
them
over
to
errour
,
and
never
would
call
them
to
the
knowledge
of
the
Gospel
,
Rom.
i.
21
,
&c.
As
we
try
vessels
first
with
water
;
if
they
will
hold
,
and
keep
it
sweet
,
then
we
pour
wine
into
them
.
They
who
corrupt
natural
knowledge
,
God
will
not
trust
them
with
this
mysterie
.
Take
heed
thou
divide
not
the
piety
from
the
mysterie
.
In
all
Truths
,
labour
to
be
better
.
In
any
mysterie
,
make
S.
Peter's
collection
;
If
these
things
are
so
,
What
manner
of
persons
ought
we
to
be
in
all
holy
conversation
,
and
godliness
?
We
have
seen
the
quality
and
condition
of
this
mysterie
,
It
is
a
mysterie
of
godliness
.
Now
follows
,
IV.
The
infallible
,
undoubted
certainty
of
this
mysterie
;
It
is
beyond
,
without
,
all
controversie
.
There
is
a
double
Certainty
;
-
1.
A
certainty
in
the
thing
it self
.
'T
is
a
most
grounded
Truth
.
Heaven
and
earth
may
sooner
fail
,
then
the
least
particle
of
this
Truth
.
It
hath
the
Power
,
and
the
Truth
,
and
the
Faithfulness
of
God
;
nay
,
his
Oath
to
establish
it
.
-
2.
A
certainty
of
perswasion
;
at
this
the
Text
ayms
.
See
with
what
confidence
and
assurance
S.
Paul
seals
up
this
great
Truth
;
'
T
is
without
controversie
.
Observe
;
True
Faith
embraceth
these
heavenly
Truths
with
all
assurance
,
and
strength
of
adhesion
,
and
fulness
of
perswasion
.
'T
is
the
nature
and
office
of
true
Faith
,
in
matters
of
God
,
to
breed
all
possible
assurance
.
'T
is
a
Seal
.
He
who
receives
God's
testimony
of
his
Son
,
hath
set
to
his
Seal
,
that
God
is
true
,
Ioh.
iii.
33.
Philip
shews
the
assurance
of
Faith
,
which
he
requires
of
the
Eunuch
;
Acts
viii
.
37.
If
thou
believest
with
all
thine
heart
,
that
Iesus
is
the
Son
of
God
.
Especially
in
this
Truth
,
Iesus
,
God-Incarnate
,
Faith
breaks
through
all
controversies
,
and
unquestionably
must
believe
.
-
1.
This
Truth
is
clearly
revealed
in
Scripture
.
And
Divine
revelation
is
the
stay
and
establishment
of
Faith
.
Truths
that
are
more
obscurely
delivered
,
are
liable
to
question
,
and
controversie
;
but
this
Truth
,
that
,
Iesus
is
the
Messias
,
and
the
Authour
of
Salvation
,
it
is
with
all
evidence
propounded
to
us
.
When
God
speaks
clearly
,
Faith
believes
firmly
.
Credendum
est
Deo
,
vel
semel
loquenti
.
-
2.
This
Truth
,
't
is
an
immediate
,
and
first
principle
of
Religion
;
the
grand
Maxim
,
and
Oracle
of
Divinity
.
Now
in
all
professions
,
Principles
are
unquestionable
,
admit
no
gain-saying
.
He
that
comes
to
God
,
must
believe
—
.
-
3.
'T
is
a
fundamental
Truth
;
the
first
Stone
that
is
laid
in
the
building
of
the
Church
;
the
main
Rock
upon
which
the
whole
Building
rests
.
See
,
when
Christ
builds
his
Church
,
he
chooses
this
Confession
,
Thou
art
the
Son
of
the
living
God
;
he
layes
that
in
the
foundation
.
Now
in
all
buildings
,
the
foundation
must
be
sure
and
immovable
.
Here
,
Agrippa's
almost
,
't
is
too
weak
;
no
,
here
,
What
we
have
heard
,
and
seen
,
and
felt
—
.
-
4.
Errors
in
this
,
are
most
dangerous
.
As
errors
in
the
conception
are
hardly
corrected
,
so
errors
in
this
first
conception
of
Faith
.
Oh!
these
prime
Truths
must
be
firmly
,
and
strongly
embraced
.
Other
consequential
and
secondary
Truths
of
less
evidence
and
necessity
,
may
admit
of
discussion
.
In
some
Truths
we
may
differ
,
Salva
compage
fidei
;
but
in
this
,
every
error
is
deadly
.
In
some
Truths
,
S.
Paul's
moderation
is
sweet
,
If
any
man
think
otherwise
,
God
will
reveal
it
to
him
;
account
him
as
a
brother
:
But
in
this
,
he
that
errs
,
S.
Paul's
threatning
is
seasonable
,
You
are
fallen
from
grace
,
you
are
cut
off
from
Christ
,
you
must
dye
in
your
sins
.
There
is
a
necessary
Truth
;
Maria
,
virgo
in
partu
.
There
is
a
decent
Truth
;
Maria
,
virgo
post
partum
.
Faith
puts
these
Truths
without
question
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
1.
This
is
the
defiance
,
Faith
gives
to
all
the
objections
and
cavils
of
nature
;
How
can
God
become
a
man
?
the
Creator
,
a
creature
?
a
Virgin
conceive
?
Get
thee
behind
me
,
Satan
;
't
is
without
all
controversie
.
-
2.
By
this
,
it
answers
and
represses
the
contradictions
of
infidelity
;
a
man's
heart
is
hardly
drawn
to
assent
and
give
credit
to
these
mysteries
:
No
,
Faith
tramples
all
contradictions
under
foot
;
't
is
without
all
controversie
.
-
3.
By
this
,
it
overcomes
the
weaknesses
and
infirmities
of
Faith
.
Faith
,
at
first
,
hath
many
doubts
and
fears
;
But
why
do
thoughts
rise
in
my
heart
?
I
know
he
is
a
faithful
and
true
witness
;
no
word
is
impossible
to
him
.
'T
is
the
victory
and
triumph
that
Faith
gets
over
all
doubtings
,
it
believes
stedfastly
,
without
all
controversie
.
ON
CHRIST-MAS
DAY
.
The
Second
Sermon
.
GALAT.
iv
.
4
,
5.
When
the
fulness
of
the
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
Sons
.
WHich
words
set
out
unto
us
the
great
and
gracious
work
of
our
Redemption
:
A
work
undertaken
and
wrought
by
the
Incarnation
of
our
blessed
Saviour
.
The
remembrance
of
which
,
the
Church
of
God
doth
this
day
joyfully
Celebrate
.
An
high
Festival
it
is
,
and
to
be
honoured
by
us
:
whether
we
respect
Christ
,
and
,
in
him
,
the
mysterie
of
the
day
;
or
respect
our selves
,
and
,
in
us
,
the
mercy
,
and
benefit
,
which
,
as
on
this
day
,
was
vouchsafed
to
us
.
-
1.
Look
upon
Christ
,
and
the
mysterie
of
his
Incarnation
;
so
't
is
a
Birth-day
Feast
,
the
Feast
of
his
Nativity
.
And
the
feast
of
the
Birth-day
,
especially
of
some
extraordinary
,
and
eminent
person
(
and
such
an
one
,
above
all
,
was
the
Birth
of
this
day
;
Pharaoh's
birth-day
,
and
Herod's
,
were
nothing
to
it
)
is
kept
and
celebrated
with
all
joyful
solemnity
.
That
is
the
mysterie
of
the
Text
,
Christ
made
,
and
born
of
a
woman
;
so
it
is
a
day
of
joyfulness
.
-
2.
Look
upon
our selves
,
and
the
mercy
,
and
benefit
of
this
day
,
that
redounded
to
us
;
and
so
it
is
a
Feast
of
deliverance
out
of
Captivity
.
This
day
Christ
came
to
redeem
us
that
lay
under
the
Law
,
cast
and
condemned
men
:
And
a
day
of
enlargement
out
of
Captivity
,
that
is
a
Feast
of
Iubile
:
Such
was
this
day
.
No
Captivity
like
that
of
ours
;
neither
the
Egyptian
,
when
they
were
born
slaves
;
nor
that
of
Babylon
,
when
carried
away
to
be
slaves
;
both
of
them
fall
short
of
this
,
the
bondage
of
our
birth
,
and
the
slavery
of
our
life
;
none
like
to
it
,
and
so
no
redemption
to
be
compared
to
it
.
'T
is
a
day
much
to
be
remembred
in
our
generations
.
-
-
1.
It
is
the
day
of
Christ's
Nativity
,
keep
it
with
joyfulness
.
-
2.
It
is
a
day
of
our
enlargement
out
of
Captivity
,
keep
it
with
thankfulness
.
The
Apostle
then
sets
out
unto
us
,
the
happy
condition
that
hath
betided
the
Church
of
God
by
the
coming
of
Christ
in
his
Incarnation
.
And
he
expresses
it
two
ways
;
-
1.
By
a
comparative
opposition
to
the
state
of
the
Church
before
Christ's
coming
.
-
2.
By
a
positive
,
or
rather
superlative
,
illustration
of
the
happy
condition
of
the
Church
,
by
his
coming
among
us
.
1.
The
Church
of
the
Jews
,
before
Christ
,
the
low
condition
of
that
is
set
out
by
three
steps
of
depression
and
inferiority
,
in
respect
of
our
state
of
advancement
that
Christ's
Birth
brings
to
us
.
-
1.
Respectu
Aetatis
,
for
its
Age
;
it
was
a
Child
,
or
an
Infant
,
vers.
1.
A
child
in
knowledge
,
in
growth
of
grace
,
in
affections
;
a
child
,
weak
,
imperfect
,
unskilful
.
-
2.
Respectu
Conditionis
,
for
the
usage
and
condition
in
which
it
was
;
it
was
Servilis
;
it
differ'd
nothing
from
a
servant
,
under
a
yoke
of
servitude
,
kept
in
more
servile
fear
and
subjection
then
Christians
.
Their
spirit
was
the
spirit
of
fear
and
bondage
;
our
spirit
is
the
spirit
of
love
and
liberty
.
-
3.
Respectu
Educationis
,
for
its
breeding
and
education
;
it
was
at
the
command
,
and
under
the
institution
of
a
curst
Schoolmaster
,
the
Law
:
and
but
meanly
instructed
;
acquainted
onely
with
the
first
elements
and
rudiments
of
our
Religion
;
the
high
mysteries
of
our
Faith
,
not
manifested
to
them
.
And
this
threefold
depression
of
the
Jewish
Church
,
should
make
us
look
three
steps
lower
,
into
the
sad
and
forlorn
estate
of
us
Gentiles
and
heathen
,
(
for
such
was
our
original
.
)
-
1.
Were
they
babes
and
children
?
we
far
worse
;
dead
in
our
sins
;
not
begot
again
to
God
by
any
spiritual
Regeneration
,
not
so
much
as
in
the
womb
of
conception
,
out
of
the
Church
,
uncircumcised
Infidels
.
-
2.
Were
they
in
the
condition
of
servants
?
We
not
so
much
as
servants
;
strangers
,
rebels
,
cast-aways
,
enemies
in
a
forlorn
condition
.
-
3.
Were
they
kept
under
inferiour
Tutors
and
Governours
?
We
far
worse
;
untaught
,
ignorant
,
foolish
,
like
the
wild
Ass
,
without
understanding
,
without
God
in
the
world
.
2.
The
estate
of
the
Christian
Church
is
illustrated
by
a
superlative
eminency
and
advancement
it
hath
gained
by
Christ's
Incarnation
.
And
this
benefit
we
gain
by
him
is
expressed
in
three
remarkable
particulars
:
-
1.
The
first
thing
remarkable
in
this
great
benefit
,
is
the
Time
,
when
it
was
performed
;
When
the
fulness
of
time
was
come
.
-
2.
The
second
thing
remarkable
,
is
,
the
very
Performance
and
Accomplishment
of
it
;
and
that
is
considerable
,
-
-
1.
In
the
causes
of
this
benefit
,
which
are
three
:
-
-
1.
The
Author
of
it
,
God
.
-
2.
The
Actor
of
it
,
His
Son
.
-
3.
The
Assurer
of
it
,
vers.
6.
that
is
,
the
Holy
Ghost
.
All
three
persons
of
the
glorious
Trinity
,
as
they
concurr'd
in
our
Creation
,
so
they
joyn
and
meet
in
the
accomplishment
of
our
Redemption
.
-
2.
In
the
manner
of
working
and
performing
this
benefit
;
that
is
remarkable
:
and
it
is
twofold
,
-
-
1.
Designando
;
By
designing
and
appointing
the
Son
to
do
it
;
Emisit
,
God
sent
him
.
-
2.
Aptando
;
By
fitting
,
and
furnishing
,
and
accommodating
him
for
the
performance
of
it
.
And
there
is
a
double
fitness
God
put
upon
him
;
-
-
1.
Is
Aptitudo
naturae
;
A
fitness
of
nature
;
he
made
him
Man
,
cloath'd
him
with
our
flesh
,
put
him
into
that
nature
,
that
was
fit
to
work
it
.
-
2.
Is
Aptitudo
status
;
A
fitness
of
state
and
condition
,
such
as
was
requisite
in
him
who
should
work
it
;
Made
him
under
the
Law
,
put
upon
him
that
bond
and
obligation
for
us
.
That
's
the
second
thing
remarkable
,
the
very
performance
of
it
.
-
3.
The
third
thing
remarkable
,
is
the
end
and
fruit
of
it
;
the
good
that
we
gain
by
it
,
and
that
is
twofold
;
-
-
1.
Is
Liberatio
à
malo
;
A
freedom
from
miserie
;
that
is
the
benefit
of
Redemption
;
That
he
might
redeem
us
.
-
2.
Is
Exaltatio
ad
bonum
,
The
advancing
of
us
to
happiness
by
the
benefit
of
adoption
;
That
we
might
receive
the
adoption
of
sons
.
First
,
that
which
is
considerable
,
is
,
The
time
of
our
Saviour's
Incarnation
;
it
was
in
the
fulness
of
time
.
Now
this
fulness
of
time
,
is
two
wayes
considerable
;
-
1.
There
is
naturalis
plenitudo
temporis
;
A
kind
of
natural
fulness
of
time
;
when
time
comes
to
the
full
growth
;
when
the
world
was
at
his
ripe
and
full
age
,
at
the
meridian
,
and
noon-tide
of
the
world
;
neither
in
the
nonage
and
minority
,
nor
yet
in
the
old
age
and
decay
of
the
world
;
That
's
the
natural
fulness
of
time
.
-
2.
There
is
constituta
plenitudo
temporis
;
The
set
,
appointed
time
,
which
God
had
design'd
for
this
great
Work
:
when
that
appointed
time
came
to
the
full
,
then
Christ
was
Incarnate
,
sent
to
redeem
.
1.
Consider
it
as
the
natural
fulness
of
time
.
'T
is
with
the
age
of
the
world
,
as
it
is
with
the
age
of
a
man
;
there
is
a
time
of
encreasing
,
till
he
comes
to
his
full
growth
;
and
then
there
is
a
time
of
decaying
,
and
wearing
away
.
'T
is
so
,
in
the
course
of
time
;
The
middle
'twixt
both
,
't
is
the
fulness
of
time
:
and
in
that
,
Christ
came
.
Not
in
the
beginning
of
time
,
nor
yet
in
the
last
closure
,
and
period
,
and
conclusion
of
time
.
-
1.
Christ
came
not
in
the
beginning
,
and
morning
of
the
world
,
presently
after
the
fall
of
Adam
;
but
stayed
,
and
deferr'd
his
coming
for
a
season
,
for
divers
reasons
:
1.
Differendo
medicinam
,
aggravavit
morbum
.
When
the
world
had
sinned
,
God
did
not
presently
dispatch
our
Saviour
,
that
the
fall
and
disease
of
sin
might
be
more
observable
,
and
so
the
cure
prove
more
gloriously
remarkable
.
Were
we
presently
cured
,
so
soon
as
we
complained
,
we
should
less
esteem
the
danger
of
our
disease
.
The
long
smart
,
and
tediousness
of
our
misery
,
makes
us
to
consider
what
it
is
to
sin
.
Christ
would
not
go
at
the
first
Call
to
cure
Lazarus
,
but
stayed
three
dayes
,
that
he
might
be
sick
,
and
dye
,
and
be
buried
,
and
putrified
;
that
the
case
of
Lazarus
might
seem
more
desperate
:
So
,
God
let
the
world
lye
and
continue
in
that
ruine
,
that
sin
might
appear
out
of
measure
sinful
.
In
the
course
of
nature
,
a
wound
is
sooner
given
,
then
it
can
be
cured
again
:
And
in
the
dispensation
of
grace
,
God
takes
longer
time
for
punishing
,
and
pardoning
,
then
we
take
for
sinning
:
Numb
.
xiv
.
34.
After
the
number
of
the
dayes
,
each
day
for
a
year
,
shall
ye
bear
your
iniquities
;
even
forty
years
,
that
ye
may
know
my
breach
of
promise
.
The
sin
of
the
Spies
and
People
was
but
forty
dayes
continuance
,
but
they
felt
the
smart
of
that
sin
full
forty
years
.
This
course
God
took
with
the
world
,
Rom.
xi
.
33.
God
hath
shut
up
all
in
unbelief
,
that
he
might
have
mercy
upon
all
:
first
shut
them
up
,
and
imprison'd
them
;
before
he
pardon'd
,
and
enlarg'd
them
.
Miriam
,
for
a
word
spoken
amiss
,
must
be
shut
out
of
the
Camp
seven
dayes
.
Had
her
father
but
spit
in
her
face
,
should
she
not
be
ashamed
seven
dayes
?
The
sense
of
God's
displeasure
was
to
abide
upon
us
.
S.
Paul
sets
out
unto
us
this
divine
oeconomy
,
Gal.
iii.
19.
After
God
had
promised
Christ
,
many
hundred
years
were
spent
,
ere
he
performed
his
promise
.
The
Law
came
betwixt
;
and
it
was
added
because
of
transgression
,
till
the
Seed
should
come
.
The
world
was
to
look
for
a
Saviour
;
but
in
the
mean
time
,
the
Law
was
set
over
them
,
to
convince
them
of
sin
,
to
make
them
know
it
is
an
evil
and
a
bitter
thing
to
fall
away
from
God
;
and
then
comes
the
Saviour
.
-
2.
Christ
came
not
presently
in
the
beginning
of
Time
,
that
so
the
perfection
of
the
Church
might
grow
by
degrees
,
till
it
came
to
the
full
age
and
measure
of
Christ
.
'T
is
the
Apostles
Similitude
,
vers.
1.
The
Church
was
first
as
a
child
in
the
minority
;
much
time
to
pass
over
it
,
till
it
come
to
perfection
.
It
is
compared
,
-
-
1.
To
a
Building
;
that
is
,
a
leisurely
,
slow
work
.
An
House
,
or
a
City
,
it
is
not
built
in
a
day
.
First
the
Foundation
,
then
the
Walls
,
then
,
after
that
,
lay
on
the
Roof
.
'T
is
compared
,
-
2.
To
Husbandry
,
and
sowing
of
Seed
.
'T
is
not
heri
sementis
,
&
hodie
messis
,
to
day
Seed-time
,
and
to
morrow
Harvest
;
but
first
the
blade
,
then
the
ear
;
after
that
,
the
full
corn
in
the
ear
;
then
comes
harvest
,
Mark
iv
.
It
was
sown
in
Promises
,
sprung
up
in
Prophesies
,
bloom'd
in
Types
and
Figures
;
then
came
the
full
ear
and
harvest
,
in
Christ's
Incarnation
.
The
joy
of
that
time
is
the
joy
of
harvest
,
Esay
ix
.
3.
The
improvement
of
the
Church
,
it
is
compared
,
-
3.
To
the
growth
of
a
Man
,
Eph.
iv
.
Now
of
all
creatures
,
the
growth
of
a
Man
is
most
leisurely
;
he
comes
slowest
on
to
perfection
.
When
you
put
a
child
to
School
,
you
place
him
not
in
the
highest
Form
,
enter
him
not
into
the
deepest
mysteries
of
Learning
at
first
,
but
begin
him
at
lower
:
So
God
first
placed
the
Church
,
sub
lege
Naturae
,
trayn'd
them
up
in
rudiments
reveal'd
in
a
simpler
manner
;
then
brings
in
the
Paedagogie
of
Moses
,
sets
him
to
nurture
and
tutour
them
in
Types
and
Figures
,
then
brings
in
Christ
,
the
great
Prophet
and
Doctor
of
the
Church
.
-
3.
Christ
came
not
presently
in
the
beginning
of
Time
,
but
stayd
and
deferred
his
comming
,
the
more
to
quicken
,
and
awaken
the
expectation
of
him
;
to
put
an
edge
upon
the
appetite
of
the
Saints
,
and
to
make
them
long
for
him
.
So
great
a
Blessing
deserves
longing
,
and
expectation
;
and
delay
,
naturally
sharpens
desire
.
Thus
Christ
delayed
,
and
denied
the
Canaanitish
woman
;
not
to
repel
her
,
but
to
provoke
her
to
more
importunity
.
After
the
strong
strivings
of
her
Faith
and
Prayer
,
then
,
O
woman
,
be
it
unto
thee
as
thou
desirest
.
Open
thy
mouth
wide
,
and
I
will
fill
it
,
Psal.
lxxxi
.
10.
Delay
enlargeth
,
and
stretcheth
out
the
desire
;
and
the
larger
our
desires
of
Christ
are
,
the
fuller
shall
we
enjoy
him
.
This
made
the
Church
,
before
Christ
,
long
and
expect
,
and
be
earnest
,
for
his
Comming
.
Abraham
,
he
longed
to
see
this
day
,
Ioh.
viii
.
Iacob
on
his
death-bed
,
O
Lord
,
I
wait
for
thy
Salvation
.
It
made
the
Prophets
enquire
diligently
,
and
search
into
the
Promises
.
It
is
the
honourable
style
and
title
of
the
Saints
in
the
Old
Testament
,
They
were
waiters
for
the
consolation
of
Israel
.
The
Church
,
like
Sisera's
mother
,
look'd
out
at
the
window
,
Why
stay
the
wheels
of
his
Chariot
?
O
that
thou
wouldst
break
the
heavens
,
and
come
down
!
The
Fathers
expound
it
of
the
longings
of
the
Patriarks
for
the
Comming
of
Christ
.
Many
Kings
and
Prophets
desired
to
see
this
day
,
Luk.
x.
That
is
the
reason
,
saith
Gregory
,
why
the
Saints
complain'd
,
Their
dayes
were
shortned
,
because
they
could
not
live
to
see
Christ
in
the
flesh
.
They
onely
saluted
the
Promise
afar
off
,
and
dyed
in
the
faith
of
it
.
-
4.
Christ
came
not
presently
,
deferr'd
his
appearance
,
to
teach
us
the
more
to
prize
him
now
he
is
come
,
and
to
rejoyce
in
him
.
Hope
,
deferr'd
,
makes
the
heart
sick
,
Prov.
xiii
.
12.
but
when
it
is
accomplished
,
't
is
a
tree
of
Life
.
Hath
he
cost
the
Church
so
much
longing
,
and
searching
,
and
praying
?
Sure
then
the
Church
will
welcom
him
gladly
,
embrace
him
firmly
,
retain
him
constantly
.
Those
that
have
been
long
without
children
,
when
God
sends
them
a
son
,
he
is
double
welcom
to
them
.
Isaac
,
and
Iacob
,
and
Ioseph
,
they
were
long
sued
for
,
before
they
were
obtained
;
and
accordingly
beloved
.
Quod
diu
quaeritur
,
solet
dul●…ias
inveniri
,
saith
St.
Aug.
The
Church
before
Christ
was
like
barren
Hannah
,
weeping
,
and
sorrowing
,
and
begging
of
a
son
;
now
that
Christ
is
born
,
it
becomes
us
to
be
like
fruitful
Hannah
,
rejoycing
at
his
birth
.
Hannah's
song
,
saith
S.
Aug.
't
is
not
,
Canticum
unius
foeminae
pro
filio
,
sed
totius
Ecclesiae
pro
Christo.
It
becomes
the
Church
to
sing
Hannahs
song
for
the
birth
of
Christ
.
The
Church
,
after
much
search
,
hath
found
out
,
not
the
lost
Groat
,
but
an
invaluable
Treasure
;
not
a
stray
Sheep
,
but
the
holy
Lamb
of
God
;
not
a
forlorn
Prodigal
,
but
the
onely-Begotten
and
Beloved
of
the
Father
;
it
becomes
us
to
rejoyce
.
That
's
the
first
,
He
came
not
in
the
beginning
of
Time
.
2.
Neither
did
he
stay
till
the
last
period
,
and
end
of
Time
;
that
so
,
in
all
differences
of
time
,
Faith
might
have
an
employment
.
Christ
,
yesterday
,
and
to
day
,
and
the
same
for
ever
,
Heb.
xiii
.
8.
The
Patriarchs
,
they
believed
,
in
Christum
futurum
,
in
Christ
afterwards
to
be
exhibited
:
The
Apostles
,
and
the
Saints
of
that
Age
,
they
believed
,
in
Christum
praesentem
,
they
enjoyed
his
bodily
presence
;
they
saw
and
believed
on
him
,
present
amongst
them
.
Christians
now
,
they
believe
,
in
Christum
praeteritum
,
come
,
and
gone
again
into
heaven
.
They
that
came
before
,
and
they
that
followed
after
,
they
all
sung
Hosanna
.
The
Patriarchs
,
they
went
before
;
the
Christian
Church
,
that
follows
after
;
both
sing
Hosanna
,
Blessed
is
he
that
comes
to
us
in
the
name
of
the
Lord
.
As
Kings
,
when
they
go
in
State
,
have
their
Ushers
before
them
,
and
their
Attendants
after
them
,
both
honour
their
appearance
.
Christ
in
this
fulness
of
time
,
is
as
the
Sun
at
noon-tide
;
East
,
and
West
are
both
enlightned
by
him
.
It
shews
us
the
efficacy
of
Christ
,
and
of
his
bloud
;
it
was
effectual
,
not
onely
when
it
was
shed
,
but
before
it
was
shed
,
and
after
it
was
shed
.
It
sanctified
,
and
saved
the
Primitive
Saints
;
and
the
last
upon
earth
shall
be
saved
by
it
.
That
's
the
first
fulness
of
time
,
in
the
natural
consideration
of
it
.
In
the
middle
of
Time
,
when
the
world
was
at
the
Zenith
,
then
Christ
came
.
II.
There
is
another
fulness
of
time
,
that
's
Constituta
plenitudo
temporis
;
that
time
that
was
set
,
and
decreed
,
and
appointed
by
God
.
For
not
onely
Christ's
comming
,
but
all
the
circumstances
of
Time
and
Place
were
forelaid
,
and
determined
;
and
Christ's
comming
into
the
world
,
gave
a
fulness
and
accomplishment
unto
that
Time
.
That
we
may
conceive
how
our
Saviour's
Comming
brought
a
fulness
to
Time
,
we
must
know
,
there
were
foregoing
times
,
in
which
Christ
was
made
known
to
the
Church
;
but
yet
there
was
an
emptiness
in
those
times
;
His
Birth
and
Incarnation
gave
a
fulness
to
them
.
There
were
three
Preparative
foregoing
Times
,
which
Christ's
Comming
fulfilled
:
-
1.
Was
Tempus
Promissionis
;
that
Time
and
Age
of
the
Church
when
the
Promise
of
Christ
was
first
made
and
publish'd
;
that
was
the
time
from
Adam
to
Moses
.
The
Church
of
God
lived
,
and
supported
it self
with
that
Promise
,
That
afterwards
,
in
God's
good
time
,
Christ
should
be
born
.
Now
Promises
,
are
all
for
hereafter
;
they
bring
nothing
in
present
.
Indeed
Faith
knows
how
to
make
use
of
them
,
but
in
themselves
they
are
but
empty
,
they
exhibit
nothing
.
They
give
good
Assurance
,
but
put
us
not
into
Possession
.
A
man
may
be
rich
in
Bills
,
and
Bonds
,
and
Specialties
,
but
yet
be
in
actual
want
:
as
men
lay
up
Evidences
among
their
Treasures
.
But
Christ's
comming
fulfill'd
those
Promises
,
gave
a
Yea
and
Amen
to
them
.
The
prayer
of
David
,
was
the
prayer
of
the
whole
Church
,
Think
upon
thy
Servant
,
as
concerning
thy
Word
,
in
which
thou
hast
caused
me
to
put
my
trust
.
It
spread
these
Evidences
before
God
,
as
Hezekiah
did
the
Letter
that
was
sent
to
him
.
Ey
,
but
Promises
turn'd
into
Performances
,
is
a
true
fulness
.
That
's
the
first
;
the
time
of
Performance
is
a
real
fulness
to
the
times
of
Promises
.
-
2.
A
second
Time
was
,
Tempus
Typorum
,
the
time
and
age
of
the
Church
,
furnish'd
with
Types
and
Prefigurations
of
him
;
that
was
the
time
of
the
Church
under
Moses
.
It
added
to
the
former
time
.
That
had
but
a
Promise
of
him
;
these
Types
resembled
him
,
described
him
to
them
,
seal'd
up
,
and
assured
his
comming
to
them
.
They
were
to
the
Faith
of
the
Church
,
as
Signs
to
represent
him
,
as
Tokens
and
Pledges
to
assure
him
to
them
:
But
yet
this
falls
short
of
fulness
.
Seals
and
Pledges
are
good
Assurances
,
but
actual
Possession
is
a
great
deal
better
.
Annulus
iste
nihil
valet
,
haereditas
est
quam
reposco
.
The
Writing
and
Seal
is
not
the
thing
we
look
for
;
the
Estate
and
Inheritance
is
that
we
wait
for
.
Now
Christ's
comming
fill'd
up
the
imperfections
,
and
emptiness
of
these
Types
.
They
had
the
emptiness
of
a
shadow
,
He
brings
the
substance
and
fulness
of
the
Body
.
Col.
ii
.
17.
They
were
but
shadows
of
things
to
come
,
but
the
Body
is
of
Christ
His
comming
fill'd
the
Temple
,
as
the
cloud
fill'd
the
Tabernacle
.
He
fill'd
that
house
with
glory
,
when
Christ
came
into
it
.
-
3.
A
third
Time
was
,
Tempus
Prophetiarum
;
the
Age
of
the
Prophets
;
that
was
yet
a
fuller
Time
:
then
there
was
a
more
clear
and
particular
foretelling
the
very
manner
and
circumstances
of
his
Birth
and
Incarnation
.
Esay
calculates
,
and
foretels
the
time
;
At
such
a
year
,
then
the
Messias
shall
come
▪
Micah
foretels
the
City
where
he
shall
be
born
▪
At
Bethleem
.
They
bring
it
nearer
,
and
closer
home
;
but
all
of
them
fail
,
and
fall
short
of
this
fulness
.
They
were
but
as
Heralds
and
Ushers
,
forewarning
,
and
preparing
the
way
before
him
.
The
Testimony
of
Iesus
,
is
the
Spirit
of
Prophesie
:
His
comming
gives
a
being
to
all
their
Predictions
.
They
all
sate
like
Ionas
to
see
when
their
Prophesies
should
be
fulfilled
;
like
Elijah
on
mount
Carmel
,
looking
often
,
and
often
,
for
his
blessed
Appearance
.
His
presence
accomplish'd
them
,
and
gave
them
their
fulness
.
Thus
God
dealt
with
his
Church
,
as
Boaz
with
Ruth
;
first
he
affords
her
some
gleanings
;
then
le
ts
fall
handfuls
to
her
;
then
fills
her
vail
with
a
measure
of
clean
corn
dressed
and
winnowed
;
then
at
last
marries
himself
to
her
in
his
Incarnation
.
So
then
;
Is
Christ's
Comming
the
fulness
of
time
?
What
improvement
shall
we
make
of
this
point
for
practice
?
1.
It
should
teach
us
to
take
notice
of
our
happiness
,
that
were
kept
and
reserved
to
live
in
those
times
that
are
fulfill'd
by
our
Saviour's
comming
.
It
is
a
great
Blessing
of
God
to
be
born
in
good
times
,
in
dayes
of
Peace
and
Plenty
.
We
pity
our
forefathers
,
who
lived
in
those
Swording
times
,
when
all
was
in
an
uprore
;
and
after-ages
will
do
the
like
for
us
.
And
one
bewail'd
himself
,
that
he
was
born
,
nec
solo
,
nec
coelo
,
nec
seculo
erudito
,
in
barbarous
times
.
How
happy
are
Christians
,
who
have
all
the
Mysteries
of
our
Redemption
accomplish'd
in
these
dayes
of
the
Gospel
?
What
saith
our
Saviour
to
his
Disciples
?
Luk.
x.
23.
Blessed
are
the
eyes
that
see
the
things
that
ye
see
;
for
I
tell
you
many
Kings
and
Prophets
have
desired
to
see
those
things
that
ye
see
,
and
have
not
seen
them
.
David
,
and
Solomon
,
and
Iosiah
,
how
would
they
have
thrown
down
their
Crowns
at
his
feet
,
and
adored
him
?
Those
Truths
concerning
Christ
,
which
we
count
common
and
vulgar
,
and
sleight
and
neglect
them
,
how
would
they
have
ravished
the
spirits
of
those
Saints
that
were
before
us
?
The
Mysterie
of
the
Trinity
,
what
dark
intimations
of
it
to
the
Saints
of
old
?
That
Christ
was
both
God
and
Man
,
Davids
Lord
,
and
Davids
Son
,
it
posed
all
the
Doctors
in
Israel
,
how
to
conceive
it
;
Matth.
xxii
.
Our
Saviours
Incarnation
,
Passion
,
Resurrection
,
Ascension
,
we
scorn
to
spend
time
to
learn
them
our selves
,
and
teach
them
others
;
and
yet
the
Angels
,
and
Arch-angels
stand
astonished
at
them
.
They
before
us
received
but
the
Promise
,
God
providing
a
better
thing
for
us
,
that
they
without
us
should
not
be
made
perfect
,
Heb.
xi
.
40.
1
Sam.
xvi
.
Samuel
would
not
sit
down
to
the
Sacrifice
,
till
young
David
was
b●…ught
from
tending
the
sheep
.
Christ's
Sacrifice
was
delayed
,
till
the
fulness
of
the
Gentiles
might
come
in
.
The
Patriarchs
were
the
eldest
sons
,
and
they
were
put
off
with
a
Kid
;
the
fat
Calf
was
kill'd
for
us
;
the
best
wine
was
kept
last
,
till
now
,
to
entertain
us
▪
2.
This
fulness
on
Gods
part
,
doth
challenge
and
require
fulness
on
our
part
.
-
1.
Fulness
of
knowledge
.
On
Gods
part
Christ
is
fully
revealed
,
all
the
Mysterie
of
Godliness
laid
open
,
and
unfolded
;
t
is
our
duty
then
,
fully
to
know
him
.
The
dim
,
dark
,
imperfect
knowledge
of
the
Jewish
Church
will
not
suffice
;
the
vail
is
now
taken
off
,
and
we
all
with
open
face
may
see
and
behold
him
.
When
I
was
a
child
,
I
spake
as
a
child
,
I
understood
as
a
child
;
that
was
the
condition
of
those
times
.
Christians
must
be
grown
men
,
of
a
ripe
age
in
understanding
.
The
times
of
our
former
ignorance
,
God
regarded
not
,
saith
S.
Paul
,
but
now
he
warns
every
man
,
Act.
xvii
.
30.
The
times
of
Christianity
are
foretold
to
be
knowing
times
;
Every
man
shall
know
me
,
from
the
least
of
them
,
to
the
greatest
of
them
,
Ier.
xxxi
.
34.
The
earth
shall
be
filled
with
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
sea
,
saith
the
Prophet
Habakkuk
;
a
Spring-tide
of
knowledge
.
Zachary
foretels
,
that
the
feeblest
Christian
shall
be
as
David
.
Iohn
Baptist
,
a
great
enlightned
Prophet
;
yet
the
least
in
the
kingdom
of
heaven
may
be
greater
then
he
,
in
the
Mysteries
of
Religion
.
This
fulness
on
Gods
part
requires
of
us
,
-
2.
Fulness
of
Faith
,
and
of
stedfast
Assurance
.
We
owe
our
Faith
to
Gods
bare
Promises
;
Shall
we
not
fully
believe
his
reall
Performances
?
The
Saints
before
Christ
met
with
many
difficulties
in
believing
:
All
of
them
are
removed
,
that
they
cannot
hinder
our
perswasion
.
There
were
four
Difficulties
that
attended
the
Promise
of
Christ
,
as
it
was
propounded
to
the
Patriarchs
:
-
-
1.
Was
Obscuritas
;
They
saw
all
in
a
dim
light
;
all
things
were
made
known
in
much
obscurity
;
they
had
but
the
light
of
a
candle
to
discern
by
:
the
light
of
the
Sun
shines
out
to
us
.
-
2.
Was
Generalitas
;
Christ
was
promised
to
them
in
more
general
terms
,
not
so
distinctly
and
personally
as
he
is
to
us
.
They
heard
of
a
blessed
Seed
to
be
born
,
that
is
all
their
Faith
fastned
on
.
We
know
who
he
is
,
Iesus
the
Son
of
Mary
;
he
is
pointed
out
to
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
special
circumstances
.
Hic
,
&
Nunc
,
breeds
distinct
knowledge
.
-
3.
Was
Improbabilitas
;
The
Promise
was
propounded
to
them
with
some
Improbabilities
.
A
Virgin
shall
conceive
,
and
bring
forth
a
Son
:
How
can
this
thing
be
?
Yes
,
we
know
it
is
performed
;
that
holy
Virgin
hath
conceived
,
and
born
him
.
Performances
confute
all
improbabilities
.
Can
there
come
any
good
out
of
Nazareth
?
Come
and
see
.
-
4.
Was
Longinquitas
;
The
Promise
of
Christ
,
made
to
the
Fathers
,
was
for
a
long
time
after
;
many
hundred
years
to
be
spent
ere
Christ
should
come
.
Tell
a
man
what
shall
happen
a
thousand
years
hence
,
you
can
hardly
perswade
him
.
The
Prophesie
is
for
many
dayes
to
come
,
said
those
mockers
in
Ezekiel
.
We
need
not
stretch
our
faith
so
far
,
the
Promise
is
before
us
.
With
Thomas
we
may
lay
hold
on
him
,
and
say
,
My
Lord
,
and
my
God
.
-
3.
Hath
Christ
brought
a
fulness
with
him
?
It
must
work
in
us
fulness
of
content
,
and
satisfaction
;
rest
fully
in
him
,
and
in
his
plentiful
Redemption
.
The
fulness
of
Christ
is
abundantly
able
to
satisfie
,
and
fill
up
all
our
desires
;
Fills
the
soul
with
marrow
and
fatness
.
All
other
cravings
of
the
soul
may
be
quieted
for
a
time
,
but
they
return
again
as
eager
as
ever
;
't
is
like
a
dream
of
meat
,
saith
the
Prophet
,
and
when
he
awakes
,
his
soul
is
empty
.
This
heavenly
Manna
,
it
breeds
appetite
,
and
yet
it
pinches
not
;
it
satisfies
the
soul
,
and
yet
it
cloys
not
.
Indeed
Christ
hath
in
him
all
that
we
need
,
or
can
possibly
wish
for
.
He
is
the
poor
mans
Riches
,
the
despised
mans
Honour
,
the
hungry
mans
Food
,
the
sick
mans
Health
,
and
the
dying
mans
Life
.
Hast
thou
gained
him
?
Say
,
'T
is
enough
,
Lord
;
Return
to
thy
rest
,
O
my
soul
,
the
Lord
hath
replenish'd
thee
.
When
Simeon
had
Christ
in
his
arms
,
he
had
enough
,
then
willing
to
dye
;
he
had
seen
his
Saviour
.
-
4.
Hath
God
fulfilled
his
Promise
to
us
?
It
requires
we
should
fulfill
our
promises
to
him
:
Not
fulness
on
Gods
part
,
and
emptiness
on
ours
;
fast
on
his
part
,
loose
on
ours
.
The
Son
of
God
,
Iesus
Christ
,
was
not
Yea
,
and
Nay
,
2
Cor.
i.
19.
His
comming
to
us
,
was
not
like
the
willing-unwilling
son
in
the
Gospel
;
first
he
would
go
,
and
then
he
would
not
.
Not
one
word
hath
fallen
to
the
ground
of
all
that
he
promised
us
.
And
shall
our
promises
to
him
be
yea
,
and
nay
?
The
Promises
that
have
passed
'twixt
God
and
us
,
are
mutual
;
not
simply
free
,
but
partional
and
foederal
;
Do
,
ut
des
;
Facio
,
ut
facias
;
in
the
form
of
a
Covenant
,
and
by
way
of
stipulation
.
Moses
calls
it
a
mutual
Avouchment
:
We
avouch
him
to
be
our
God
,
he
avoucheth
us
to
be
his
people
,
and
that
's
strong
and
binding
,
Deut.
xxvi
.
17.
Thus
Ioshua
exhorts
the
people
to
obedience
,
Ye
know
in
all
your
hearts
,
and
in
all
your
souls
,
that
not
one
thing
hath
failed
of
all
the
good
which
the
Lord
hath
promised
you
;
all
is
come
to
pass
.
Take
heed
of
being
false
in
his
Covenant
.
He
performs
all
,
we
just
nothing
.
-
5.
At
the
fulness
of
time
God
made
this
great
Promise
good
to
his
Church
;
It
must
have
a
double
operation
upon
our
Faith
:
-
-
1.
It
must
settle
our
Faith
.
-
2.
It
must
order
our
Faith
,
and
reliance
upon
God
.
-
-
1.
It
must
settle
our
Faith
in
the
hopeful
expectance
of
all
other
Promises
.
This
grand
Promise
of
Christ
,
't
is
Matrix
omnium
promissionum
,
and
,
Pabulum
Fidei
;
the
foison
that
Faith
feeds
upon
;
it
gives
strength
to
all
other
promises
;
In
him
all
are
Yea
,
and
Amen
.
He
hath
not
spared
his
own
Son
,
with
him
he
can
deny
us
nothing
.
Accessorium
sequitur
Principale
;
other
promises
are
accessories
and
appurtenances
to
this
Promise
.
Manoah's
wife
argued
strongly
,
Would
God
destroy
us
,
he
would
not
have
promised
us
a
son
.
Hath
God
made
good
the
Promise
of
his
Son
?
He
will
fail
us
in
nothing
.
All
his
wayes
are
Mercy
and
Truth
;
Mercy
in
Promising
,
Truth
in
Performing
.
As
it
must
settle
our
Faith
,
keep
it
from
wavering
;
so
,
-
2.
It
must
order
our
Faith
,
keep
it
from
precipitancy
;
too
much
hastening
.
Our
Faith
must
not
antedate
the
Promises
of
God
▪
in
their
due
time
they
shall
be
accomplished
.
As
to
every
thing
God
hath
set
a
season
,
so
he
hath
to
his
Promises
.
Luk.
i.
20.
See
the
date
God
sets
to
them
,
They
shall
be
fulfill'd
in
their
season
.
Thus
the
Prophet
sets
back
the
over-hasty
expectation
of
the
Jews
for
the
overthrow
of
their
enemies
.
Habak.
ii
.
3.
he
tells
them
,
The
vision
is
yet
for
an
appointed
time
,
at
the
end
it
shall
speak
,
and
not
lye
;
though
it
tarry
,
wait
for
it
,
because
it
will
surely
come
,
it
will
not
tarry
.
It
is
good
,
not
onely
to
hope
,
but
to
wait
for
the
Salvation
of
God
.
We
should
answer
,
and
check
our
over-hasty
cravings
,
as
Christ
did
,
Mine
hour
is
not
yet
come
.
When
it
is
come
,
Salvation
shall
come
flying
upon
the
wings
of
the
wind
.
Ioseph
,
in
prison
,
made
means
for
enlargement
,
it
succeeded
not
,
until
the
time
that
his
word
came
;
the
word
of
the
Lord
tried
him
,
and
delivered
him
,
Psal.
cxv
.
Thus
the
Hebrews
had
their
set
time
for
enlargement
,
the
self-same
day
that
God
had
determined
.
At
the
end
of
seventy
years
they
returned
from
Babylon
.
The
Lord
,
he
doth
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
is
not
slack
,
but
waits
to
have
mercy
upon
us
,
in
the
best
season
,
and
time
of
mercy
.
We
come
,
Secondly
,
to
the
benefit
it self
accomplish'd
for
us
;
God
sent
his
Son
.
We
will
take
the
particulars
as
they
lye
.
So
here
are
three
things
considerable
;
-
1.
The
Authour
,
God
:
-
2.
His
Action
,
He
sent
:
-
3.
The
Person
who
must
effect
and
perform
this
Redemption
for
us
,
that
's
his
Son
.
I.
The
Authour
of
this
great
benefit
of
sending
,
is
God
.
The
Scripture
still
ascribes
the
sending
of
Christ
,
unto
God
the
Father
.
This
gracious
action
it
is
appropriated
unto
him
.
Hence
he
is
called
,
the
Gift
of
God
,
Ioh.
iv
.
10.
So
,
Ioh.
iii.
16.
He
gave
his
onely
begotten
Son
.
So
,
Ioh.
xvii
.
23.
praying
to
his
Father
,
he
adds
,
They
have
believed
,
that
Thou
hast
sent
me
.
So
,
Acts
iii.
26.
S.
Peter
assures
the
Jews
,
God
hath
sent
his
Son
to
bless
you
,
in
turning
away
every
one
of
you
from
your
iniquities
.
And
two
Congruities
there
are
,
that
God
should
send
his
Son
to
Redeem
us
:
-
1.
Congruity
is
grounded
upon
that
Order
,
and
Relation
which
is
betwixt
the
Persons
in
the
glorious
Trinity
.
As
is
their
Being
,
so
is
their
Working
.
The
Father
hath
his
Being
from
himself
,
so
he
hath
his
Working
.
We
never
read
that
the
Father
was
sent
by
the
Son
,
or
by
the
Holy
Ghost
.
He
is
Fons
Deitatis
,
the
Fountain
and
Original
of
the
Deity
.
He
is
of
himself
,
and
works
of
himself
.
But
the
Son
hath
his
Being
from
the
Father
by
Eternal
generation
;
and
all
his
Operations
and
Actions
flow
from
the
Father
,
Ioh.
v.
19.
The
Son
can
do
nothing
of
himself
,
but
what
he
seeth
the
Father
do
.
Thus
Christ
referrs
all
his
performance
of
our
salvation
,
to
the
sending
of
the
Father
.
Ioh.
iv
.
My
meat
is
,
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
.
And
again
,
Ioh.
ix
.
4.
I
must
work
the
works
of
him
that
sent
me
.
God
the
Father
communicates
all
these
gracious
works
to
his
Son
,
and
sent
him
to
perform
them
.
-
2.
A
second
Congruity
,
why
God
the
Father
must
be
the
Authour
of
our
Redemption
,
is
,
Because
by
special
Appropriation
he
is
the
Authour
of
our
Creation
;
and
none
other
must
Redeem
us
,
but
he
who
did
Create
us
.
-
-
1.
The
right
of
Redemption
;
-
2.
The
glory
of
Redemption
;
-
3.
The
duty
of
Redemption
;
all
belong
to
him
.
-
-
1.
We
were
his
by
right
of
Creation
,
and
that
was
an
indefeasable
right
.
Though
we
by
sin
lost
our
right
in
God
,
yet
God
did
not
lose
his
right
in
us
.
Now
Redemption
belongs
to
him
,
to
whom
belongs
the
original
right
of
Possession
.
I
am
thine
,
O
save
me
;
thine
hands
have
made
me
.
Mine
own
I
will
bring
again
,
as
I
did
sometimes
from
the
depth
of
the
sea
.
The
stray
lost
Sheep
was
the
Shepherds
still
,
he
had
the
onely
right
to
recover
it
.
None
but
God
could
lay
claim
to
us
,
and
therefore
none
but
God
could
Redeem
us
.
-
2.
None
must
Redeem
us
,
but
he
who
Created
us
;
the
glory
of
our
Redemption
must
belong
to
none
but
to
the
Authour
of
our
Creation
.
Had
any
but
God
atchieved
our
Redemption
,
more
glory
had
been
due
to
a
creature
for
Redeeming
us
,
then
to
God
for
Creating
us
.
The
work
of
Redemption
,
't
is
far
more
glorious
then
the
work
of
Creation
.
In
it
shines
more
glorious
Wisdom
,
Goodness
,
Power
.
Now
no
creature
must
equal
God
in
glory
,
much
less
exceed
him
.
The
most
glorious
work
belongs
to
the
most
glorious
God
.
-
3.
None
must
Redeem
us
,
but
God
who
Created
us
;
the
benefit
of
Redemption
doth
more
deeply
oblige
us
,
then
the
benefit
of
Creation
.
We
owe
more
for
our
Redemption
,
then
for
our
Creation
.
Before
he
Made
us
,
we
were
nothing
;
before
he
Redeem'd
us
,
we
were
worse
then
nothing
.
We
owe
greater
thanks
to
him
who
Redeem'd
us
by
his
Sons
Blood
▪
then
to
him
who
Created
us
only
by
his
Breath
▪
More
Duties
&
Services
are
to
be
performed
to
him
as
our
Saviour
,
then
as
to
our
Maker
.
Should
any
but
God
Redeem
us
,
we
should
be
more
deeply
engaged
to
a
Creature
,
then
to
our
Creator
,
God
blessed
for
evermore
.
We
have
seen
the
Authour
:
Let
us
see
,
II.
The
Action
,
He
sent
.
Our
Saviours
Incarnation
,
for
the
working
of
our
Redemption
,
is
by
no
one
expression
so
often
made
known
to
us
,
as
by
this
of
Sending
.
Christ
makes
it
the
summ
of
our
Christian
Faith
;
That
the
world
may
believe
that
thou
hast
sent
me
,
Ioh.
xi
.
It
is
a
pregnant
expression
,
and
affords
us
divers
truths
for
our
Observation
.
-
1.
Christs
Incarnation
was
a
Sending
of
him
;
that
's
Actus
liberae
dispensationis
,
an
Action
of
freedom
,
and
voluntary
dispensation
.
Not
(
as
some
erroneously
conceived
it
)
as
if
his
Sending
,
had
been
his
Making
,
and
giving
him
his
Being
.
It
was
Nestorius
his
Heresie
,
That
the
Person
of
Christ
had
no
Being
before
his
Incarnation
,
but
then
had
his
beginning
.
No
,
his
Sending
was
no
natural
production
,
but
a
gracious
employment
,
and
voluntary
dispensation
.
He
who
was
Sent
,
was
before
he
was
Sent
,
Ioh.
xvi
.
28.
I
came
forth
from
the
Father
,
and
came
into
the
world
.
Again
,
I
leave
the
world
,
and
go
unto
the
Father
.
The
Lord
possessed
me
in
the
beginning
of
his
way
before
his
works
of
old
,
Prov.
viii
.
22.
There
is
his
Eternal
generation
.
But
he
rejoyced
to
be
in
the
habitable
parts
of
the
earth
,
he
delighted
to
be
with
the
sonnes
of
men
:
There
was
his
voluntary
,
and
gracious
Sending
,
in
his
Incarnation
.
Though
he
was
born
at
Bethlem
,
Yet
his
goings
forth
,
were
from
of
old
,
from
everlasting
,
Micah
V.
2.
-
2.
Christ
was
Sent
to
work
our
Redemption
:
Sending
,
it
is
Actus
specialis
Intentionis
;
he
came
to
be
a
Saviour
to
us
,
upon
special
Intention
.
It
gives
a
great
assurance
to
our
faith
,
that
Christ
undertook
this
work
,
not
occasionally
,
but
purposely
;
it
was
the
errand
he
came
about
,
it
was
the
end
and
aym
of
his
Incarnation
.
Not
,
as
David
saved
Nabal's
flock
,
while
he
was
in
the
wilderness
,
for
his
own
safety
;
onely
while
he
was
there
,
he
did
Nabal
that
kindness
:
Nor
was
he
like
the
good
Samaritan
,
that
travell'd
upon
his
own
occasions
,
and
chanced
upon
the
wounded
man
,
and
so
step'd
out
of
his
way
to
relieve
,
and
succour
him
;
but
it
was
his
only
business
.
He
came
to
seek
,
and
to
save
that
which
was
lost
,
Matth.
xviii
.
11.
Now
,
surely
,
he
will
not
frustrate
the
main
end
of
his
Nativity
.
He
was
separated
to
this
work
from
his
mothers
womb
;
Sent
from
the
bosom
of
his
Father
to
accomplish
it
.
-
3.
Christ
came
,
and
yet
his
Father
Sent
him
;
it
is
Actus
mutui
consensus
:
He
came
and
so
it
was
his
own
Act
:
and
his
Father
Sent
him
,
so
it
was
his
Father's
Act.
Both
joyn'd
,
and
agreed
,
in
this
work
of
our
Salvation
.
Indeed
the
Father
and
the
Son
,
they
always
do
the
same
things
;
but
yet
more
expresly
their
consent
is
observable
in
our
Redemption
.
The
Scripture
makes
it
a
matter
of
their
counsel
,
and
consultation
;
a
matter
of
covenant
,
and
compact
,
'twixt
the
Father
and
the
Son
.
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
,
Psal.
ii
.
In
the
volume
of
thy
book
it
was
written
of
me
;
then
said
I
,
Lo
,
I
come
;
I
delight
to
do
thy
will
,
O
my
God
,
Psal.
xl
.
7.
Both
concurred
;
He
came
not
of
himself
,
but
his
Father
Sent
him
;
Come
,
I
will
send
thee
to
thy
brethren
,
said
Iacob
to
Ioseph
;
Go
,
I
pray
thee
,
see
whether
it
be
well
with
them
.
They
both
joyned
in
this
work
,
as
Abraham
and
Isaac
did
in
the
sacrificing
of
Isaac
;
no
striving
,
or
wrestling
,
or
refusing
,
but
a
joynt
consent
.
The
Father
Sends
him
,
and
he
came
willingly
,
as
Iephta's
daughter
to
her
father
,
Do
as
thou
hast
vowed
.
It
was
not
the
love
of
Christ
onely
,
without
,
or
against
his
Fathers
liking
:
not
like
Ionathans
kindness
,
sore
against
his
father
Sauls
will
▪
He
undertook
not
our
cause
,
nor
vanquish'd
our
enemies
,
as
Ionathan
made
his
on-set
on
the
Philistims
,
his
father
not
knowing
it
:
nor
did
God
part
with
him
unwillingly
,
and
upon
much
importunity
,
as
Iacob
did
with
Benjamin
,
to
ransom
his
brother
;
no
,
God
highly
approved
his
Sons
willingness
in
offering
and
undertaking
this
great
Service
;
they
both
joyn'd
in
this
work
.
-
4.
God
Sent
his
Son
to
Redeem
us
;
it
is
Actus
Autoritatis
,
it
carries
with
it
strength
of
full
Warrant
,
and
Authority
.
He
came
with
an
ample
Commission
to
effect
this
work
.
And
Christ
publish'd
this
Commission
at
his
first
Preaching
.
Luk.
iv
.
17
,
18.
The
Spirit
of
the
Lord
is
upon
me
,
he
hath
anointed
me
,
he
hath
sent
me
to
deliver
the
Captives
.
The
Father
that
sent
me
,
gave
me
commandment
,
Ioh.
xii
.
Him
hath
God
the
Father
sealed
,
Ioh.
vi
.
Set
him
up
to
be
the
Prince
and
Authour
of
Salvation
.
It
makes
much
to
the
fulness
of
this
work
,
That
Christ
steps
not
in
,
as
a
private
mediating
friend
,
but
is
employed
by
God
,
comes
with
full
Authority
to
negotiate
and
transact
the
work
of
our
Redemption
.
S.
Paul
terms
him
,
the
Apostle
of
our
●…rofession
,
Heb.
iii.
He
had
Apostolical
Commission
from
God
to
effect
it
.
It
must
teach
us
perfectly
to
trust
in
him
,
and
to
commend
the
care
of
our
Salvation
into
his
hands
,
whom
God
hath
laid
this
office
upon
,
to
solicit
our
Salvation
.
-
5.
God
Sent
Christ
to
us
.
Sending
,
it
is
Actus
Praeventionis
;
't
is
a
Preventing
favour
.
He
stays
not
till
we
make
means
,
and
send
petitions
,
and
intercessions
to
him
,
but
is
first
in
this
office
of
Reconciliation
.
It
had
been
much
to
have
admitted
a
Treaty
upon
our
seeking
,
and
importunity
;
no
,
he
prevents
us
with
his
loving
kindness
,
expects
not
till
we
send
to
him
.
Our
going
to
God
,
as
S.
Chrysostom
notes
,
't
is
not
called
in
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
fetch'd
us
,
and
brought
us
,
we
went
not
of
our selves
;
Non
motu
nostro
,
sed
ductusuo
.
S.
Iohn
insists
much
upon
this
Preventing
love
of
God
.
In
this
was
manifested
the
love
of
God
,
that
God
Sent
his
onely
begotten
Son
into
the
world
,
that
we
may
live
through
him
,
1
Ioh.
iv
.
9.
And
,
vers.
10.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
;
and
sent
his
Son
to
be
the
propitiation
for
our
sins
.
He
sent
to
us
,
when
none
of
us
ever
thought
of
sending
to
Him
.
What
the
Shunamite
said
to
Elisha
,
mankind
may
truly
say
to
God
,
Did
I
desire
a
son
of
my
lord
?
Did
we
ever
think
of
this
means
of
Salvation
?
No
▪
the
whole
world
,
-
-
1.
Either
lay
in
security
,
never
minding
,
nor
considering
our
woful
condition
.
-
2.
Or
else
were
up
in
hostility
;
so
far
from
sending
for
peace
,
that
we
were
bidding
defiance
to
him
,
practising
enmity
.
-
3.
Or
were
sunk
in
despair
,
not
daring
to
think
any
thought
of
pardon
,
expecting
nothing
but
destruction
;
and
then
he
graciously
thought
upon
us
,
and
sent
for
our
deliverance
.
-
6.
God
Sent
his
Son
;
Sending
,
it
is
Actus
Demissionis
;
a
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
so
the
Fathers
call
Christ's
Incarnation
)
an
Act
of
great
Vouchsafing
,
of
much
Condescension
:
For
God
to
Send
to
us
,
to
dispatch
messengers
,
begin
treaties
,
make
offers
of
reconciliation
,
nay
,
Preces
descendere
in
omnes
,
to
beseech
us
to
be
reconciled
;
admirable
dignation
!
He
hath
all
the
advantages
of
the
better
against
us
,
why
should
he
seek
,
and
Send
,
and
sue
to
us
for
peace
and
atonement
?
-
-
1.
He
is
Fortior
;
all
the
Strength
is
on
his
side
.
Now
Christ
tells
us
,
Luk.
xiv
.
31.
that
in
case
of
enmity
,
he
who
finds
himself
the
weaker
,
should
send
Embassages
,
and
desire
conditions
of
Peace
.
Alas
!
we
are
infinitely
the
weaker
,
not
able
to
annoy
him
,
or
to
grapple
with
him
.
S.
Paul
gives
us
this
Item
,
Rom.
v.
6.
When
we
were
yet
without
strength
,
Christ
dyed
for
us
.
-
2.
He
is
Dignior
;
that
's
a
second
advantage
on
his
side
;
far
above
us
in
all
Honour
and
Dignity
.
One
would
think
,
the
more
mean
and
inferiour
should
Send
,
and
seek
,
and
sue
to
his
better
,
if
he
have
offended
him
.
What
saith
Elizabeth
to
the
Virgin
Mary
?
Whence
is
this
to
me
,
that
the
mother
of
my
Lord
should
come
to
me
?
Luk.
i.
43.
What
stooping
is
this
,
and
condescension
,
that
the
High
,
and
the
Holy
One
should
send
to
us
in
our
base
condition
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrysostom
;
he
makes
himself
lower
than
the
lowest
by
this
condescension
.
-
3.
He
is
Pars
laesa
;
that
's
a
third
advantage
he
hath
against
us
.
The
injury
and
wrong
is
done
to
him
,
the
offence
is
committed
by
us
:
Reason
would
,
that
we
who
had
wronged
him
,
should
come
in
first
,
and
sue
to
him
.
As
Shimei
,
because
he
had
wronged
David
,
came
first
of
all
his
Tribe
and
Countrey
to
meet
King
David
,
and
to
make
his
peace
with
him
.
In
our
petty
wranglings
,
when
the
Potsheards
contend
with
the
Potsheards
of
the
earth
,
we
stand
upon
this
,
He
hath
wronged
me
;
yet
God
abates
this
.
All
the
right
is
of
his
side
,
and
yet
he
Sends
to
us
.
Whose
charity
sticks
not
here
?
we
are
ready
to
say
,
He
hath
wronged
me
,
let
him
seek
and
sue
to
me
first
.
-
4.
He
is
Independens
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
his
Self-sufficiency
needs
not
our
friendship
,
&
reconciliation
.
Amongst
men
,
we
must
sometimes
put
up
wrongs
,
and
pass
by
them
;
we
may
stand
in
need
of
those
who
have
now
offended
us
.
Nec
possum
tecum
vivere
,
nec
sine
te
.
Superiours
may
have
such
use
of
their
inferiours
,
that
they
must
be
glad
to
seek
to
them
.
The
head
cannot
say
to
the
foot
,
I
have
no
need
of
thee
.
But
God
stands
not
in
need
of
us
,
or
of
our
service
.
Had
we
all
perished
in
our
rebellion
,
he
had
lost
nothing
.
Eliphaz
in
Iob
,
tells
us
that
:
Can
a
man
be
profitable
unto
God
?
Is
it
any
gain
to
him
,
that
thou
art
righteous
?
Iob
xxii
.
2.
No
,
had
we
all
perished
,
he
had
his
holy
Angels
to
serve
him
:
nay
,
had
they
all
revolted
,
his
glory
and
happiness
is
included
in
himself
,
and
no
wayes
depends
upon
the
service
of
his
creatures
.
God
gives
Abraham
an
Item
of
this
,
when
he
made
his
Covenant
with
him
,
I
am
God
All-sufficient
,
walk
before
me
,
and
I
will
make
my
Covenant
with
thee
,
Gen.
xvii
.
It
was
not
necessity
,
but
mercy
,
to
covenant
with
Abraham
.
Yet
see
!
he
abates
this
,
and
all
other
advantages
:
Though
he
be
the
Stronger
,
and
needs
not
fear
us
;
though
he
be
the
Better
,
and
so
may
despise
us
;
though
he
be
wronged
by
us
,
and
so
may
expect
submission
from
us
;
though
he
hath
not
the
least
need
of
us
,
and
so
may
neglect
and
cashier
us
for
ever
;
yet
see
his
wonderful
vouchsafing
and
condescending
,
he
Sends
,
and
seeks
to
us
.
We
may
well
break
out
with
David's
admiration
,
2
Sam.
vii
.
19.
Is
this
the
manner
of
man
,
O
Lord
God
?
Would
one
man
thus
deal
with
another
?
Stoop
so
low
,
to
such
treaties
,
and
intreaties
of
reconciliation
;
send
,
and
solicite
,
and
importune
for
agreement
?
Nay
,
verily
;
't
is
the
unmatchable
example
of
God's
love
to
us
,
thus
to
make
after
us
;
to
Send
,
and
to
Send
his
Son
,
to
accomplish
our
peace
,
and
reconciliation
.
SEVEN
SERMONS
PREACHED
UPON
The
History
of
our
Saviours
Transfiguration
,
as
it
is
represented
by
the
three
Evangelists
,
S.
MATTHEW
,
S.
MARK
,
S.
LUKE
.
THE
FIRST
SERMON
ON
S.
LUKE
ix
.
28.
And
it
came
to
pass
,
about
an
eight
dayes
after
these
sayings
,
he
took
Peter
,
and
John
,
and
James
,
and
went
up
into
a
mountain
to
pray
,
&c.
THis
passage
of
Scripture
,
is
a
remarkable
relation
of
our
Saviours
glorious
Transfiguration
;
his
laying
aside
his
garments
of
Frailty
,
and
Mortality
;
and
his
assuming
to
himself
his
robes
of
Majesty
and
Glory
.
As
David
,
seeing
his
son
Solomon's
Succession
questioned
,
and
opposed
,
sends
him
to
Mount
Gihon
,
commands
Zadock
and
Nathan
to
annoint
,
and
proclaim
him
King
:
so
here
;
Christs
Kingdom
being
opposed
,
he
is
by
Gods
appointment
established
:
Moses
and
Elias
adore
,
and
attend
him
;
and
a
Voyce
from
heaven
declares
him
Messias
.
The
Text
sets
out
Christs
Preparation
,
and
Entrance
into
this
glorious
Manifestation
of
Himself
;
and
the
purposed
choyce
of
those
remarkable
Circumstances
,
in
which
he
was
pleased
to
be
Transfigured
.
And
as
in
Coronations
and
Triumphs
of
Kings
,
all
Occurrences
are
forelayd
and
ordered
for
greater
Magnificence
:
so
here
;
every
particular
is
cull'd
out
,
to
advance
the
glory
of
this
Transfiguration
.
-
1.
Is
the
choyce
of
Time
;
About
an
eight
dayes
after
these
sayings
.
-
2.
Is
the
choyce
of
Attendants
;
Peter
,
Iames
,
Iohn
.
-
3.
Is
the
choyce
of
the
Place
,
fit
for
this
great
work
;
A
mountain
.
-
4.
Is
the
choyce
of
an
holy
Preparative
Action
,
Prayer
;
He
went
up
into
a
mountain
to
pray
.
First
,
is
the
choyce
of
Time
:
And
as
in
Time
,
there
are
two
things
:
-
1.
Order
.
-
2.
Measure
.
-
-
1.
The
one
is
,
Succession
;
-
2.
The
other
,
Duration
.
So
here
;
-
-
1.
There
is
Ord●…
,
or
Successio
,
in
these
words
;
After
these
sayings
.
-
2.
There
is
Duratio
,
in
these
words
;
About
an
eight
dayes
.
I.
Is
Ordo
,
or
Successio
;
After
these
sayings
;
and
it
reflects
back
to
several
remarkable
passages
going
before
,
in
his
immediate
last
discourse
with
his
Disciples
.
-
1.
Is
Post
Petri
confessionem
;
after
S.
Peter's
Confession
,
vers.
20.
Thou
art
the
Christ
of
God
.
After
this
Confession
of
the
Disciple's
Faith
,
then
he
was
Transfigured
.
It
carries
with
it
a
double
Intendment
:
-
-
1.
Of
Confirmation
of
their
Faith
:
-
2.
Of
Reward
of
their
Faith
.
-
-
1.
An
Intendment
of
Confirmation
:
Before
,
they
confessed
and
believed
:
And
now
again
,
their
faith
is
miraculously
confirmed
,
and
ratified
.
It
is
Gods
gracious
course
,
thus
to
●…port
,
and
strengthen
the
beginnings
of
a
true
faith
.
Revelations
,
Visions
,
Miracles
,
Signs
from
heaven
,
all
shall
serve
for
further
Confirmation
.
Thus
God
to
Ahaz
,
Ask
thee
a
S●…n
of
the
Lord
thy
God
;
ask
it
either
in
the
depth
,
or
in
the
heigh●…
above
,
〈◊〉
.
vii
.
11.
If
it
be
true
faith
,
he
will
make
it
stronger
.
He
is
alwayes
watering
this
grain
of
Mustard-seed
.
Thus
to
Nathaneel
,
Ioh.
i.
50
,
51.
Believest
thou
,
because
I
said
unto
thee
,
I
saw
thee
under
the
Fig-tree
?
Thou
shalt
see
greater
things
than
these
.
—
Ye
shall
see
heaven
open
,
and
the
Angels
of
God
ascending
,
and
descending
upon
the
Son
of
man
.
-
2.
An
Intendment
of
Remuneration
.
This
faithful
Confession
is
honoured
and
rewarded
with
an
evident
Revelation
a
glorious
Vision
.
This
is
the
method
of
Gods
dealing
with
his
children
.
The
ground
of
faith
,
is
not
sight
,
and
reason
,
and
evidence
;
but
the
reward
of
faith
,
is
evidence
,
and
clearness
of
full
Representation
.
Christians
are
called
〈◊〉
;
〈◊〉
,
non
Rationales
;
Aug.
That
is
the
duty
of
faith
;
but
,
the
iss●…
and
end
of
it
,
what
is
that
?
It
shall
end
in
Vision
.
Then
we
shall
see
him
as
he
is
.
First
,
faith
looks
upon
his
back-parts
,
and
covers
its
face
,
as
Elias
in
the
cave
;
then
it
is
advanced
to
see
him
face
to
face
,
as
Elias
on
the
Mount
.
To
believe
,
because
we
see
,
it
is
the
weakness
of
faith
;
but
to
see
,
because
we
believe
,
it
is
the
honour
of
faith
.
Aliud
est
videndo
credere
,
aliud
credendo
videre
.
After
these
sayings
:
That
,
-
2.
Is
,
Post
mortis
praedictionem
,
vers
.
22.
The
Son
of
man
must
suffer
many
things
,
and
be
rejected
of
the
Elders
,
and
Chief
Priests
,
and
Scribes
,
and
be
slain
After
that
saying
,
then
he
was
Transfigured
,
he
shewed
his
Glory
.
And
so
it
carries
with
it
these
Intimations
:
-
-
1.
Quod
non
ex
infirmitate
moriturus
;
That
he
was
not
to
dye
,
out
of
Infirmity
.
He
who
can
thus
at
pleasure
assume
a
state
of
Immortality
,
hath
no
inward
necessity
to
dye
.
It
was
not
necessity
of
nature
,
but
dispensation
of
grace
that
exposed
him
to
death
.
Non
impotenter
,
sed
potenter
mortuus
est
.
As
Moses
dyed
,
not
of
weakness
;
His
eye
was
not
dim
,
nor
his
natural
force
abated
,
Deut.
xxxiv
.
7.
but
upon
special
order
:
So
dyed
Christ
.
As
Sampson
,
it
was
his
strength
,
not
his
weakness
,
that
ended
him
:
So
Christ
,
he
dyed
,
Clamore
magno
,
non
singultu
.
He
did
not
exspire
with
a
sigh
,
or
a
groan
,
but
when
he
had
cried
with
a
loud
voyce
,
he
yielded
up
the
ghost
,
Matth.
xxvii
.
50.
-
2.
Quod
non
ex
vi
externa
;
That
he
did
not
dye
from
any
external
violence
.
He
who
hath
the
title
of
the
Lord
of
life
,
and
can
assume
to
himself
Impassibility
,
What
violence
can
assault
or
annoy
him
?
No
man
taketh
away
my
life
from
me
,
but
I
lay
it
down
of
my self
;
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
,
Ioh.
x.
18.
He
who
can
,
Pertransire
per
medium
eorum
,
pass
through
the
midst
of
them
,
and
go
his
way
,
Luk.
iv
.
30.
sure
his
death
is
not
enforced
,
but
assumed
.
-
3.
Quod
non
ex
odio
paterno
;
That
he
did
not
dye
,
because
his
Father
hated
him
.
It
may
be
it
shall
be
said
,
God
hath
forsaken
him
;
His
Fathers
displeasure
exposes
him
.
No
,
that
scandal
is
prevented
by
this
glorious
Manifestation
of
himself
.
He
is
by
an
Oracle
from
heaven
,
honour'd
,
and
acknowledg'd
the
Son
of
his
Fathers
love
.
-
4.
After
his
Death
is
foretold
,
his
Glory
is
discovered
;
That
intimates
the
Order
,
and
Entrance
,
and
Passage
into
his
Kingdom
:
He
did
not
pass
,
à
deliciis
,
ad
delicias
.
No
,
but
first
he
must
suffer
,
and
then
be
glorified
.
Ought
not
Christ
to
have
suffer'd
these
things
,
and
then
to
enter
into
his
glory
?
Luk.
xxiv
.
26.
First
Mount
Calvary
must
be
ascended
,
then
Tabor
,
and
Olivet
.
Post
fel
,
favum
.
He
must
tast
the
gall
of
his
Passion
;
then
,
after
,
he
shall
tast
the
honey-comb
of
the
sweetness
of
Exaltation
.
-
3.
Is
Post
Resurrectionis
Intimationem
;
vers.
22.
He
must
be
raised
the
third
day
;
After
that
saying
,
then
he
was
Transfigured
:
And
so
it
reflects
upon
that
saying
,
in
a
double
notion
:
-
-
1.
Ut
ostenderet
possibilitatem
Resurrectionis
.
He
who
can
make
his
body
thus
radiant
and
resplendent
,
transform
it
into
such
Glory
,
Why
should
we
judge
it
impossible
,
or
difficult
,
to
revive
,
and
raise
it
?
Why
should
we
judge
it
impossible
,
saith
S.
Paul
,
for
God
to
raise
the
dead
?
Acts
xxvi
.
8.
He
hath
power
to
lay
it
down
,
and
power
to
take
it
up
again
.
Necesse
est
Spiritui
restituatur
Templum
suum
.
Look
upon
Mount
Tabor
,
and
this
Transfiguration
;
and
then
go
to
Golgotha
,
and
doubt
not
of
a
Resurrection
.
-
2.
Ut
monstraret
Modum
.
The
glory
of
this
Transfiguration
,
shews
the
glory
of
his
Resurrection
.
It
was
Praeludium
Resurrectionis
Dominicae
.
It
shall
not
onely
be
a
bare
recovery
of
life
,
but
an
advancing
of
it
.
S.
Paul
calls
it
,
His
glorious
Body
.
The
High
Priest
Iosedeck
his
vile
garments
are
taken
from
him
,
and
precious
garments
are
given
unto
him
.
Consider
the
glory
of
this
Transfiguration
;
and
then
doubt
not
of
the
Immortality
,
Impassibility
,
Agility
,
Clarity
of
the
Resurrection
.
-
4.
Is
Post
Crucis
Impositionem
,
vers.
23
,
24.
If
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
daily
,
and
follow
me
.
Taking
up
the
Cross
,
losing
of
their
lives
for
him
:
After
these
sayings
,
then
he
was
Transfigured
.
So
it
imports
a
seasonable
Consolation
.
They
must
endure
the
Cross
,
part
with
life
;
sad
tydings
▪
an
hard
saying
,
Who
can
bear
it
?
These
are
things
dreadful
to
flesh
and
bloud
.
Ay
but
stay
a
while
,
and
see
him
,
and
his
servants
in
glory
;
that
will
sweeten
all
.
He
purposely
gives
them
a
glimpse
,
and
view
,
and
tast
of
that
glory
that
shall
attend
their
sufferings
.
Look
upon
thy
sufferings
,
and
thy
spirit
may
droop
;
but
get
up
into
this
Mountain
of
glory
,
see
those
Crowns
,
and
Scepters
,
and
White
Robes
,
and
then
you
will
be
encouraged
.
These
light
afflictions
,
which
are
but
for
a
moment
,
work
for
us
a
far
more
exceeding
,
and
eternal
weight
of
glory
,
2
Cor.
iv
.
17.
Thus
Christ
sweetly
enterchanges
his
dealings
with
his
servants
:
-
-
1.
Having
put
them
into
the
sad
meditation
of
his
Death
,
he
shews
them
his
Glory
.
-
2.
Having
rejoyced
them
with
that
,
then
he
allayes
it
with
the
remembrance
of
his
Death
;
again
reminds
them
of
his
Passion
.
-
5.
Is
Post
Gloriae
Promisionem
,
vers
.
24.
He
tells
them
,
hereafter
they
shall
save
their
lives
,
at
his
coming
in
Glory
.
After
that
saying
,
he
is
Transfigured
.
So
it
is
,
F
〈…〉
Glorie
Representatio
:
He
puts
them
not
off
to
future
expectations
,
and
reversions
.
Totum
id
quod
Christiani
sumus
,
spes
est
;
sayes
hard
to
some
mens
faith
:
Ay
but
he
gives
them
in
present
a
glimpse
of
glory
.
These
first
fruits
,
and
preludes
of
Heaven
,
serve
to
support
the
infirmity
of
Faith
.
Robusta
fides
▪
,
strong
Faith
can
hold
out
without
sight
,
cares
not
for
present
pay
,
for
any
thing
in
hand
;
but
Infirma
fides
,
weak
Faith
would
droop
,
without
some
taste
of
future
Glory
.
See
then
,
Be
not
faithless
,
but
faithful
.
As
Ionathan
fainting
,
with
one
taste
of
Hony
recovered
sight
and
vigour
;
so
the
least
relish
of
that
hidden
Mannah
revives
faith
,
and
puts
strength
and
alacrity
into
a
believing
Christian
;
makes
him
as
a
Giant
refresh'd
with
Wine
.
As
the
bunch
of
Grapes
from
Eschol
made
Caleb
encourage
the
people
,
made
them
forget
Egypt
,
endure
the
Wilderness
;
so
this
view
of
Heaven
,
it
puts
spirit
into
us
.
Otherwise
,
we
are
hardly
drawn
with
naked
promises
,
Spem
periculo
emere
.
Therefore
,
Hoc
infirmitatis
remedium
,
ut
praesentibus
sustineatur
infirmitas
.
Ambros.
-
6.
Is
Post
Regni
mentionem
.
v.
27.
I
tell
you
of
a
truth
,
there
be
some
standing
here
,
which
shall
not
taste
of
death
,
till
they
see
the
Kingdom
of
God
.
After
that
saying
,
he
was
transfigured
.
So
it
is
Erroris
correctio
.
They
never
heard
of
Christ's
Kingdom
,
but
they
imagined
a
terrestrial
outward
Kingdom
.
Christ
,
to
make
them
understand
the
condition
of
his
Kingdom
,
sequesters
their
thoughts
from
outward
things
,
shews
them
the
Spiritual
,
Supernatural
,
Celestial
,
nature
of
his
Kingdom
.
Hierusalem
comes
down
from
Heaven
;
It
is
above
,
the
Mother
of
us
all
.
All
outward
things
are
Bona
Scabelli
,
the
good
things
of
his
Foot-stool
,
not
Bona
Throni
,
not
the
good
things
of
his
Throne
;
Solatia
mi●…
,
the
comforts
of
the
Miserable
,
not
Gaudia
beatorum
,
the
joyes
of
the
Blessed
.
So
much
of
the
first
;
Ordo
,
&
successio
.
The
other
is
,
II.
Mensura
,
&
continuatio
;
About
an
eight
days
after
;
St.
Matthew
and
St.
Mark
say
,
Six
days
;
St.
Luke
here
,
Eight
.
-
1.
They
say
more
exactly
;
St.
Luke
not
so
precisely
,
but
about
eight
days
.
-
2.
Even
both
say
precisely
true
.
They
speak
Exclusively
,
leaving
out
the
day
of
this
Prediction
,
and
of
the
Transfiguration
;
and
mention
the
six
days
intervening
;
St.
Luke
speaks
Comprehensively
,
reckons
both
the
day
he
spake
it
,
and
the
day
he
performed
it
;
and
so
makes
up
eight
.
Now
the
exact
setting
down
these
days
,
carries
with
it
a
double
purpose
;
-
1.
Is
a
Moral
signification
;
-
2.
Is
a
Mystical
.
1.
Is
a
Moral
signification
.
It
was
after
eight
days
.
He
stayes
,
and
deferrs
so
long
;
1.
To
stirr
up
expectation
,
and
to
quicken
their
desires
to
see
that
Glory
.
Moderate
delayes
serve
to
set
an
edg
,
and
to
quicken
our
hope
and
expectation
.
Thus
Elijah
delayes
,
and
puts
off
Elisha
from
seeing
his
Rapture
,
to
enflame
his
desire
the
more
to
behold
it
.
The
Lord
is
not
slack
as
men
count
slackness
;
but
,
to
enlarge
our
desires
,
he
seems
to
delay
.
Thus
he
dealt
with
the
Canaanitish
woman
.
2.
It
was
after
eight
days
,
he
stayd
no
longer
.
Why
?
he
might
have
deferred
longer
;
It
was
in
these
terms
that
he
promised
,
before
they
die
.
Time
enough
therefore
hereafter
.
Indeed
for
us
,
if
we
promise
any
thing
to
God
before
we
die
,
we
must
do
it
presently
,
because
we
know
not
the
time
of
our
death
;
As
the
Rabins
say
,
If
a
man
vowed
to
be
a
Nazarite
one
day
before
his
death
,
he
was
to
be
so
presently
,
because
this
day
may
be
the
last
day
;
But
God
knows
these
times
and
seasons
,
and
the
number
of
our
days
.
What
then
?
yet
after
eight
days
he
performs
it
.
In
all
his
promises
he
is
better
,
and
fuller
,
and
speedier
then
his
word
.
It
is
enough
,
if
thou
hast
comfort
,
though
it
be
at
the
day
of
death
.
Oh!
but
nescit
tarda
●…olimina
.
He
sends
to
his
Disciples
to
meet
him
in
Galile
.
2.
Is
a
mystical
signification
.
Eight
days
.
Not
only
the
Fathers
,
Chrysostom
,
Ambrose
,
others
who
delight
in
allegories
;
but
even
later
Writers
,
who
are
more
sparing
in
those
allegorical
accommodations
of
Scripture
;
they
sweetly
conceit
a
double
mysterie
:
-
1.
Is
the
Mysterie
of
Christ's
Resurrection
;
He
was
Transfigured
on
the
eighth
day
;
raised
in
Glory
on
the
eighth
day
afterwards
.
This
reason
S.
Aug.
gives
why
the
number
of
Eight
is
consecrated
in
Scripture
.
The
Circumcision
,
it
was
Octavo
die
,
ut
figuretur
.
Dominica
Resurrectio
;
that
was
on
the
eighth
day
,
to
figure
Christ's
Resurrection
.
Many
legal
clensings
,
and
offerings
were
on
the
eighth
day
.
Thus
St.
Aug.
descants
upon
some
Titles
of
the
Psalms
in
Octavis
,
All
prefigurations
of
Christ's
Resurrection
.
-
2.
Is
the
Mystery
of
our
Transfiguration
,
and
Resurrerection
.
Six
ages
of
the
world
must
pass
first
.
Post
sex
dies
,
gloriae
Dominicae
habitus
ostenditur
.
Sex
millium
annorum
temporibus
evolutis
,
Regni
coelestis
honos
praefiguratur
;
Hilarius
.
Six
ages
,
the
world's
continuance
;
the
seventh
day
,
that
's
the
day
of
Judgment
;
then
the
eighth
is
dies
aeternitatis
,
when
we
shall
be
taken
up
in
glory
.
So
much
of
the
first
Circumstance
,
the
choyce
of
time
;
About
an
eight
days
after
these
sayings
.
Secondly
;
an
other
Circumstance
,
is
the
choice
of
Attendants
;
he
took
Peter
,
and
Iohn
,
and
Iames.
And
herein
observe
these
three
Considerations
.
1.
Discipuli
,
comites
;
2.
Tres
discipuli
;
3.
Hi
tres
.
I.
His
attendants
are
his
Disciples
;
why
not
the
people
,
the
Priests
and
Pharises
?
As
Iud●…
saith
(
not
Iscariot
)
Lord
,
How
is
it
that
thou
wilt
manifest
thy self
unto
us
,
and
not
unto
the
world
?
In
likelyhood
,
it
would
have
convinced
,
and
converted
many
.
-
1.
It
was
a
Revelation
;
and
revelations
of
mysteries
are
not
for
Infidels
,
but
for
Believers
.
To
you
it
is
given
to
know
the
mysteries
of
the
Kingdome
of
heaven
,
but
to
others
it
is
not
given
.
Mat.
xiii
.
11.
For
common
Illumination
,
he
enlightens
every
man
;
but
special
revelation
,
it
is
the
Childrens
bread
,
the
●…den
Mannah
.
He
expounded
all
to
his
Disciples
apart
.
As
every
subject
may
know
the
Kings
Laws
;
but
his
choyse
counsellers
,
are
only
acquainted
with
his
Secrets
:
So
the
Law
of
God
is
exposed
to
all
;
but
the
mysteries
of
his
Kingdom
are
concealed
from
many
,
and
communicated
only
to
his
own
.
-
2.
It
was
a
revelation
of
his
Glory
,
and
therefore
not
to
all
,
but
only
to
his
Disciples
.
It
was
the
Oeconomie
of
his
Incarnation
,
to
carry
secretly
his
Divinity
in
the
dark-Lanthorn
of
his
Humanity
;
so
to
make
way
to
his
Death
▪
and
Passion
.
Had
they
known
the
Lord
of
life
and
glory
,
they
would
not
have
Crucified
him
.
Hence
he
charges
them
,
not
to
publish
it
till
after
his
Passion
.
Thus
the
greatest
Rabins
never
conceived
how
David's
Son
could
be
David's
Lord
;
and
therefore
the
Iews
to
this
day
,
because
in
some
places
they
finde
predictions
of
Divinity
,
sometimes
of
humanity
,
not
knowing
how
to
accord
them
,
imagine
two
Christs
;
Filium
Ioseph
,
he
that
shall
suffer
,
and
die
;
and
Filium
David
,
that
shall
rule
,
and
reign
.
-
3.
It
was
a
revelation
of
the
Saints
after-glorification
,
therefore
to
Saints
only
.
This
is
a
name
that
none
Knowes
,
but
he
that
receives
it
.
He
gives
the
Earnest
only
where
he
will
bestow
the
main
Substance
;
the
first-fruits
of
glory
,
where
he
intends
the
whole
harvest
.
As
Christ
after
his
Resurrection
never
sh●…wed
himself
but
to
the
Saints
;
Before
,
he
did
to
Priests
,
Publicans
,
Pharisees
;
after
,
never
but
to
Saints
;
So
in
this
act
of
glory
,
only
to
his
Disciples
.
Only
St.
Paul
law
Christ
,
and
heard
him
;
they
who
were
in
his
company
,
neither
heard
▪
not
saw
,
Act.
ix
.
St.
Gregory
enquiring
how
Satan
appeared
before
God
,
among
the
Sons
of
God
;
Oh
,
saith
he
,
he
was
pr●…sens
absenti
,
and
so
absens
praes●…ti
;
●…e
appeared
because
God
observed
him
,
not
that
he
〈◊〉
God
.
As
of
the
appearances
of
the
Old
Testament
,
it
is
said
,
N●…e
shall
see
him
,
and
live
;
so
it
is
true
Spiritually
,
None
shall
s●…e
him
and
die
.
II.
Tres
Discipuli
,
non
omnes
.
Three
of
his
Disciples
,
not
all
.
-
1.
Three
is
a
sufficient
number
to
testify
this
Miracle
.
-
2.
Iudas
a
reprobate
,
he
was
not
to
be
admitted
,
he
was
unworthy
of
it
.
Therefore
,
lest
he
should
murmur
,
and
repine
,
and
grow
worse
by
it
,
others
are
left
out
.
-
3.
Ut
sit
locus
ordini
;
Even
among
his
Disciples
he
observed
an
order
,
and
precedency
.
Some
were
more
eminent
and
of
neerer
admission
,
Cabinet-Counsellers
.
We
see
Peter
durst
not
speak
to
Christ
,
but
beckens
to
Iohn
to
do
it
.
-
4.
Ut
sit
locus
fidei
.
These
were
taken
to
see
,
and
testify
;
the
rest
were
left
,
to
hear
and
believe
.
As
Moses
sent
Spies
to
view
the
Land
of
Canaan
;
and
they
,
were
to
report
what
they
saw
to
others
.
-
5.
Ut
sit
locus
modestiae
.
Transfiguratus
in
monte
cor●…
paucis
,
Crucifixus
in
urbe
coram
omnibus
.
III.
Hi
tres
.
He
singles
out
Peter
,
Iohn
,
and
Iames.
Why
are
these
made
choyce
of
,
and
others
passed
by
?
We
see
,
at
other
times
he
takes
these
neerer
to
him
,
as
at
the
raising
of
Iairus
his
daughter
Marc.
v.
37.
He
excludes
all
others
,
admits
these
:
What
reasons
are
there
for
it
?
-
1.
There
needs
no
reason
;
Sufficient
is
it
,
that
it
is
his
pleasure
.
In
matters
of
free
favour
,
it
is
no
prosopolepsie
to
pass
by
some
,
to
admit
others
.
He
can
cross
his
hands
,
as
Iacob
did
;
give
five
portions
to
Benjamin
,
deal
more
sparingly
with
others
.
Shall
I
not
do
with
mine
,
owne
as
I
please
?
Etiam
Pater
,
quia
sic
complacuit
.
-
2.
Quoad
humanum
affectum
,
Christ
had
his
Favourites
,
those
whom
he
made
his
darling
Disciples
.
Thus
St.
Iohn
was
his
bosom-Favourite
.
As
it
was
said
of
David
,
and
Solomon
,
Such
an
one
was
the
Kings
friend
.
These
Disciples
were
thus
graced
.
-
3.
These
three
were
more
eminent
for
Grace
,
and
Zeal
,
and
Love
to
Christ
.
St.
Paul
saith
,
they
were
counted
pillars
.
The
greatest
proficients
have
a
larger
dignation
;
these
are
let
into
the
Secrets
of
Christ
.
As
among
David's
Worthies
,
there
were
the
first
three
.
Others
were
valiant
among
thirty
,
but
they
did
not
attain
to
the
three
first
;
so
among
these
holy
colleagues
,
these
were
of
an
high
pitch
in
Grace
,
and
answerably
were
they
honoured
.
-
4.
These
three
were
admitted
to
see
his
Transfiguration
,
because
these
were
appointed
to
assist
his
Passion
,
Math.
xxvi
.
37.
when
he
underwent
his
Agonie
;
therefore
these
are
fore-strengthened
,
and
fore-armed
by
seeing
his
Glory
.
This
glorious
Vision
on
Mount
Tabor
,
fitted
them
to
abide
the
terrour
of
Mount
Calvarie
.
Those
whom
God
will
single
out
for
the
greatest
tryals
,
he
will
fit
aforehand
with
the
best
enablements
.
St.
Paul
was
strengthned
,
and
encouraged
in
a
Vision
at
Hierusalem
,
before
his
going
to
Rome
;
Be
of
good
cheer
Paul
;
for
as
thou
hast
testified
of
me
at
Hierusalem
,
so
must
thou
also
bear
witness
at
Rome
,
Act.
xxiii
.
11.
-
5.
These
several
men
are
singled
out
upon
several
reasons
.
-
-
1.
Peter
was
the
forward
,
zealous
Disciple
,
who
led
the
way
to
the
rest
,
in
that
noble
confession
of
Christ
;
therefore
he
is
singled
out
to
be
partaker
of
this
Vision
.
Again
,
Peter
is
now
overtaken
with
an
error
,
is
sorry
to
hear
of
Christ's
death
,
disswades
him
from
it
;
by
this
Vision
therefore
he
is
comforted
,
reformed
,
instructed
in
the
mysterie
of
Christ's
Death
and
Passion
.
-
2.
Iames
he
was
appointed
to
be
the
first
Apostle
that
should
die
for
Christ
;
Herod
suck'd
his
bloud
first
.
As
they
who
must
be
in
the
front
of
the
Battel
,
have
the
choysest
Armour
,
because
they
are
to
undertake
desperate
services
;
so
,
because
S.
Iames
was
to
be
the
first
in
the
Army
royal
,
therefore
he
was
admitted
to
view
the
glory
of
this
Transfiguration
.
Theophylact
saith
,
that
this
Theophania
,
made
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
3.
Iohn
,
he
was
fore-appointed
to
be
the
publisher
,
and
pen-man
of
Christ's
Divinity
;
and
so
,
above
all
,
he
soared
highest
into
Heaven
.
Therefore
was
this
manifestation
,
of
Christ's
Glory
and
Divinity
made
to
him
.
He
urges
it
,
Iohn
i.
14.
he
saw
his
glory
,
the
glory
as
of
the
only
begotten
of
the
Father
.
So
Peter
makes
use
of
this
,
2
Pet.
i.
18.
We
heard
a
voice
which
came
from
Heaven
when
we
were
in
the
holy
Mount
.
Thus
these
Congruities
shew
why
Hi
tres
;
why
These
three
:
Now
follows
,
Thirdly
,
another
Circumstance
,
which
is
the
choyce
of
the
place
.
He
led
them
up
to
a
Mountan
.
What
Mountain
was
this
?
Interpreters
differ
.
-
1.
Some
say
,
it
was
Mount
Sinai
,
where
the
Law
was
given
.
-
2.
Others
say
,
it
was
Mount
Libanus
,
that
is
neer
to
Caesarea
Philippi
.
-
3.
Most
say
,
it
was
Mount
Tabor
.
But
it
was
purposely
concealed
,
to
avoyd
those
superstitions
that
after-Ages
might
imagine
,
and
frame
.
S.
Peter
calls
it
,
The
holy
Mountain
.
And
hence
Papists
ground
their
permanent
sanctity
of
places
,
and
pilgrimages
.
But
this
holiness
was
not
permanent
but
temporary
,
respectively
to
this
action
;
as
the
Wilderness
was
holy
ground
while
God
was
present
in
it
.
Now
for
this
recourse
of
Christ
to
Mountains
,
it
was
very
frequent
.
He
went
up
to
a
Mountain
to
Preach
:
Mat.
v.
1.
He
departed
into
a
Mountain
to
Pray
,
Marc.
vi
.
46.
He
went
out
into
a
Mountain
to
Pray
▪
Luc.
vi
.
12.
He
ascended
to
Heaven
from
a
Mountain
.
He
appoints
Abraham
to
offer
up
his
Isaac
on
a
Mountain
.
The
Law
was
given
on
a
Mountain
.
Moses
saw
God's
glory
on
the
Mountain
.
Elijah
,
he
prays
on
Mount
Carmel
.
Moses
dies
on
a
Mountain
;
So
Aaron
.
Why
so
?
Is
God
the
God
of
the
Mountains
,
not
of
the
Vallies
?
or
,
are
the
Prayers
more
acceptable
that
are
there
performed
,
then
in
other
places
?
No
surely
.
No
place
now
commends
our
Prayers
to
God
.
In
all
places
,
prayers
are
alike
acceptable
.
As
naturally
,
so
spiritually
,
all
places
are
alike
distant
from
Heaven
.
Universam
terram
expiavit
;
omnis
locus
oratorium
est
,
Aug.
Elijah's
Cave
,
Daniel's
Den
,
David's
Depths
,
Ieremie's
Dungeon
,
Ionah's
Whale
,
all
lye
open
unto
him
.
Illi
pervium
est
omne
solidum
,
apertum
omne
secretum
;
ei
muta
respondent
,
ei
silentium
confitetur
.
Aug.
Indeed
Before
,
the
Temple
was
the
place
of
Prayer
.
Prayers
were
more
accepted
there
,
then
else-where
.
And
so
even
our
publick
Church-services
,
for
the
solemnity
,
and
joynt-Communion
,
are
most
accepted
.
Otherwise
,
religious
Prayers
where
ever
they
be
,
are
made
in
the
Temple
,
si
in
pace
Ecclesiae
,
&
unitate
corporis
Christi
.
Aug.
Why
then
doth
Christ
single
out
a
Mountain
for
Prayer
?
-
1.
Ob
solitudinem
;
for
retiredness
and
privacie
,
he
withdraws
himself
from
tumults
and
multitudes
,
sequesters
himself
to
a
more
intimate
Devotion
.
This
is
a
blessed
opportunity
for
Devotion
,
retiredness
and
solitude
.
Christ
bids
them
enter
into
their
Closet
to
recollect
their
thoughts
.
They
Pray
in
plateis
,
in
the
streets
,
who
suffer
their
thoughts
to
wander
in
worldly
cogitations
.
Christ
,
when
he
raised
the
Woman
,
put
out
the
Minstrells
,
Matth.
ix
.
Abraham
left
his
servants
below
.
Iacob
sent
his
carriages
over
the
River
,
stay'd
alone
to
wrestle
with
God
.
-
2.
Ob
elevationem
.
This
bodily
ascent
teaches
us
to
raise
up
our
thoughts
in
Prayer
above
the
sphere
of
the
world
.
Prayer
,
it
is
Ascensus
mentis
ad
Deum
;
the
scale
and
Ladder
to
get
up
to
Heaven
.
We
must
mount
up
as
Eagles
;
clamber
as
Ionathan
and
his
Armour-bearer
to
the
top
of
this
Rock
.
Devout
Prayer
mounts
the
Soul
up
,
transports
it
into
Heaven
.
It
makes
our
conversation
to
be
in
Heaven
.
-
3.
Mons
typus
coeli
.
Heaven
is
prefigured
,
and
compared
to
a
Mountain
.
Who
shall
ascend
into
the
hill
of
the
Lord
?
Ps.
xxiiii
.
3.
I
will
lift
up
mine
eyes
unto
the
hills
,
from
whence
cometh
my
help
,
Ps.
cxxi
.
1.
The
Temple
,
the
type
of
Heaven
,
was
reared
on
a
Mountain
.
Heaven
,
-
-
1.
It
is
stabile
,
ut
Mons
;
stable
as
a
Mountain
,
not
moved
,
nor
shaken
.
-
2.
It
is
,
excelsum
,
ut
Mons
;
high
as
a
Mountain
.
-
3.
It
is
amoenum
,
delightful
;
it
is
Mons
olei
.
-
4.
It
is
arduum
,
ut
Mons
,
much
pains
to
ascend
and
gain
the
top
of
it
.
-
5.
It
is
securum
.
Mountains
are
places
of
strength
;
so
is
Heaven
.
-
4.
Ibi
liberior
conspectus
coeli
;
It
gives
a
glorious
view
of
the
beauty
of
Heaven
,
and
so
administers
thoughts
of
Prayer
and
Praysing
.
The
aspect
of
that
goodly
Frame
,
how
should
it
raise
our
thoughts
to
enlarged
Meditations
?
Thus
David
,
viewing
the
Heavens
,
breaks
forth
into
admiration
of
God
:
Psal.
xix
.
A
Psalm
penn'd
,
as
some
conceive
,
upon
his
being
a
Shepheard
,
and
so
lying
abroad
,
and
contemplating
the
Heavens
.
THE
SECOND
SERMON
ON
S.
LUKE
ix
.
29.
And
as
he
prayed
,
the
fashion
of
his
countenance
was
altered
,
and
his
raiment
was
white
and
glistring
.
S.
MATTH.
xvii
.
2.
He
was
Transfigured
before
them
,
and
his
face
did
shine
as
the
Sun
,
and
his
rayment
was
white
as
the
light
.
S.
MARK
ix
.
2
,
3.
He
was
Transfigured
before
them
.
And
his
rayment
became
shining
,
exceeding
white
as
snow
,
so
as
no
Fuller
on
earth
can
white
them
.
HAving
seen
our
Saviour's
solemn
Preparation
unto
his
glorious
Transfiguration
,
vers.
28.
Come
we
now
to
the
actual
Entrance
,
and
Manifestation
of
this
his
Glory
.
And
the
Text
sets
it
out
in
two
particulars
:
-
1.
His
holy
Disposition
,
and
Action
,
in
which
he
was
conversant
when
he
was
Transfigured
;
As
he
prayed
.
-
2.
His
glorious
Transfiguration
it self
;
The
fashion
of
his
countenance
was
altered
,
and
did
shine
as
the
Sun
,
&c.
First
,
his
holy
Disposition
,
and
Action
.
In
it
,
two
things
;
-
1.
Consider
it
in
the
absolute
Performance
.
Quòd
or
avit
;
that
he
Prayed
:
-
2.
In
the
respective
Accommodation
of
it
to
this
Transfiguration
;
When
he
prayed
,
then
he
was
Transfigured
.
I.
Consider
it
absolutely
;
that
Christ
prayed
.
And
the
Observation
from
hence
,
is
thus
much
;
That
our
blessed
Saviour
in
the
dayes
of
his
flesh
,
was
religiously
conversant
in
this
Duty
of
prayer
.
Many
Instances
of
this
,
in
Scripture
:
And
this
he
did
for
divers
Reasons
:
-
1.
Ut
cultum
,
&
servitium
Deo
exhiberet
;
To
do
homage
,
and
honour
to
God
his
Father
.
Christ
,
as
Man
,
was
inferiour
to
Him
;
and
so
was
to
perform
this
recognition
of
his
Father's
Soveraignty
.
Adoration
,
is
due
from
the
most
glorious
Creatures
to
God
.
All
knees
must
bow
to
him
;
and
therefore
Christ
,
the
first
of
all
the
creatures
of
God
,
tenders
this
homage
to
him
.
Prayer
,
it
is
our
Moral
,
and
Real
,
and
Spiritual
Sacrifice
,
enjoyned
us
by
the
law
of
Nature
,
In
recognitionem
Universalis
&
Supremi
Dominii
.
-
2.
Christ
was
conversant
in
Prayer
,
Ut
Orationem
exemplo
sanciret
,
&
dedicaret
;
And
so
to
make
it
,
by
his
performance
,
a
welcome
and
acceptable
service
to
him
.
Christ
was
not
sanctified
by
Prayer
,
but
Prayer
was
sanctified
by
Christ
:
As
Baptism
did
not
sanctifie
him
,
but
he
sanctified
and
consecrated
it
.
All
God's
Ordinances
convey
holiness
into
us
in
the
performance
of
them
;
but
they
drew
sanctity
from
Christ
.
He
makes
Word
,
Prayer
,
Sacraments
,
the
holier
for
his
performing
of
them
.
The
Altar
sanctifies
the
Gift
.
-
3.
Christ
was
conversant
in
Prayer
;
That
so
he
might
put
himself
into
the
exercise
of
all
kind
of
graces
.
He
prayed
not
out
of
absolute
necessity
,
as
we
do
;
but
to
stir
up
,
and
beautifie
himself
with
the
practice
of
all
kind
of
graces
.
As
he
said
of
S.
Iohn's
Baptism
,
What
though
he
needed
not
?
Yet
thus
it
becomes
us
to
fulfil
all
righteousness
.
The
grace
of
Prayer
is
so
holy
a
grace
,
the
Art
of
Prayer
so
heavenly
,
that
Christ
would
abound
in
this
,
as
in
all
other
endowments
.
The
Saints
,
they
are
more
plentiful
in
some
gifts
,
and
more
scanty
in
others
;
but
Christ
was
abundant
in
all
.
-
4.
Christ
was
conversant
in
Prayer
;
To
testifie
his
state
of
Humiliation
.
Therefore
he
prayes
,
not
onely
by
way
of
Compellation
,
or
Intimation
,
but
by
way
of
humble
Petition
,
and
Supplication
.
Thereby
acknowledging
himself
;
-
-
1.
To
be
Man
.
-
2.
To
be
in
a
continual
subjection
,
and
dependance
,
from
God
.
-
3.
That
he
had
put
himself
into
a
state
of
want
,
and
deficiency
;
and
so
craves
a
gracious
supply
from
the
hand
of
God
.
-
5.
Christ
was
conversant
in
Prayer
,
as
a
special
performance
of
his
office
of
Mediatour
.
He
is
our
High-Priest
;
all
his
requests
are
meritorious
for
us
.
He
was
set
up
for
us
in
the
things
of
God
.
This
is
a
special
excellency
in
Christ's
Prayers
.
The
best
of
our
Prayers
have
but
the
virtue
of
Impetration
,
and
the
grace
of
Acceptation
;
but
Christ's
Prayers
were
of
a
Meritorious
value
.
We
know
,
that
,
besides
the
great
Paschal
Sacrifice
,
the
daily
Incense
was
to
be
offered
;
so
,
besides
Christ's
Passion
,
his
Prayer
was
to
be
tendred
for
our
Redemption
.
-
6.
Christ
was
conversant
in
Prayer
for
Spiritual
Solace
,
and
Consolation
.
The
enjoying
of
the
sweetness
of
Communication
with
God
,
it
was
to
the
spirit
of
Christ
above
all
comforts
.
As
to
Preach
,
so
to
Pray
,
was
meat
that
he
fed
upon
,
and
Spiritual
refection
.
We
see
when
he
was
wearied
with
the
multitudes
,
Matth.
xiv
.
He
went
up
to
a
mountain
to
pray
,
as
the
most
ravishing
refreshment
he
had
.
If
any
be
afflicted
,
heavy
,
sorrowful
,
thirsting
after
joy
and
gladness
,
let
them
get
into
these
holy
parleys
with
God
;
suck
honey
out
of
this
honey-comb
,
it
will
glad
them
presently
.
Well
then
;
-
1.
Did
Christ
,
the
natural
Son
of
God
,
carefully
,
and
religiously
tender
up
this
honour
to
God
?
How
should
we
be
assiduous
in
this
homage
,
who
are
the
lowest
,
and
meanest
,
and
unworthiest
of
his
creatures
?
He
,
who
in
his
Deity
was
equal
to
God
,
yet
bowes
,
and
prostrates
himself
;
How
should
we
humble
our selves
in
this
holy
Adoration
?
Do
Saints
in
heaven
,
and
Angels
,
nay
,
did
Christ
himself
offer
up
this
Worship
?
It
deeply
concerns
us
to
perform
it
to
him
.
-
2.
Did
Christ
sollicit
his
Father
for
supply
of
Mercies
?
Why
,
he
had
right
and
title
to
all
:
All
was
his
due
.
How
then
should
we
dare
to
usurp
any
of
God's
blessings
,
and
not
beg
them
by
Prayer
at
his
holy
hands
?
Must
the
Son
be
a
Petitioner
,
and
shall
the
servant
intermeddle
,
serve
himself
in
his
desires
,
without
craving
by
Prayer
?
Ask
of
me
,
and
I
will
give
thee
the
heathen
for
thine
inheritance
,
Psal.
ii
.
8.
-
3.
Did
Christ
abound
in
this
grace
of
Prayer
,
though
freed
from
all
Infirmities
,
out
of
the
reach
of
temptations
,
though
full
of
all
graces
?
How
then
should
we
,
who
are
clogg'd
with
infirmities
,
incumbred
with
temptations
,
beset
with
corruptions
;
How
should
we
abound
in
this
grace
,
to
draw
supply
and
strength
from
heaven
?
-
4.
Did
Christ
sue
by
Prayer
?
He
was
most
certain
of
the
event
of
every
thing
;
knew
that
all
things
were
set
and
purposed
;
his
own
Glory
,
his
Churches
Redemption
:
yet
he
would
Pray
.
Then
,
earnest
Prayers
may
be
made
for
those
things
,
whereof
there
may
be
fullest
assurance
.
We
are
told
,
If
men
may
be
certain
of
Grace
and
Glory
,
why
do
they
pray
for
it
?
Certainty
on
God's
part
,
doth
not
weaken
,
but
strengthen
the
force
of
Prayer
.
Isaac
had
promise
of
a
son
,
yet
he
begged
him
.
Elijah
was
sure
of
rain
,
yet
he
pray'd
for
it
.
David
was
sure
his
house
should
be
established
,
yet
he
prayed
for
it
.
Christ
was
sure
of
all
,
yet
he
abounds
in
this
service
of
Prayer
.
Prayer
,
it
is
serviceable
to
God's
Appointments
.
II.
Consider
our
Saviour's
Prayer
here
respectively
to
his
glorious
Transfiguration
;
While
he
prayed
,
he
was
Transfigured
;
and
so
it
imports
an
efficacy
in
his
Prayers
,
producing
and
effecting
his
Transfiguration
.
Observe
the
admirable
power
and
efficacy
of
devout
Prayer
;
It
is
able
to
transport
the
soul
,
to
ravish
the
spirit
,
to
lift
up
the
heart
into
an
heavenly
rapture
,
and
to
fill
soul
and
body
with
unspeakable
glory
.
A
strange
doctrine
to
our
drowzy
Petitioners
;
they
never
felt
any
such
thing
.
Well
,
saith
S.
Chrysostom
,
Sancti
intelligunt
quid
dico
.
They
who
abound
in
this
Spiritual
exercise
,
give
testimony
to
this
Truth
,
and
find
it
by
experience
.
Thus
David
professes
,
that
Prayer
and
Praise
,
was
to
him
as
marrow
and
fatness
.
My
mouth
shall
be
satisfied
as
with
marrow
and
fatness
,
and
my
mouth
shall
praise
thee
with
joyful
lips
,
Psal.
lxiii
.
5.
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
fears
.
They
looked
unto
him
,
and
were
lightned
,
and
their
faces
were
not
ashamed
,
Psal.
xxxiv
.
4
,
5.
Now
Prayer
hath
this
power
;
-
1.
Because
it
raiseth
the
soul
into
heaven
,
far
above
all
earthly
vanities
,
or
vexations
.
The
soul
lying
groveling
upon
the
earth
,
feels
many
incumbrances
;
Prayer
mounts
it
above
the
clouds
.
And
then
,
like
the
woman
in
the
Revelation
,
if
the
Moon
be
under
thy
feet
,
thou
shalt
be
cloathed
with
the
Sun
.
These
lower
regions
are
dark
and
tempestuous
;
get
up
into
heaven
by
Prayer
,
there
is
nothing
but
sere●…ity
,
and
tranquillity
.
A
devout
and
heavenly
Prayer
is
like
the
Altar
on
Olympus
,
no
blast
of
wind
blows
upon
it
.
Say
not
in
thine
heart
,
Who
shall
go
up
into
heaven
?
Prayer
will
bring
thee
thither
.
-
2.
Prayer
will
breed
those
ravishing
,
and
glorious
joys
,
because
it
brings
us
into
a
communion
with
the
fountain
of
joy
and
glory
.
It
opens
heaven
to
us
,
gives
us
approach
unto
that
unaccessable
glory
.
See
,
Moses
being
in
the
Mount
,
in
communion
with
God
,
his
face
was
shining
and
glorious
.
As
a
man
long
conversant
in
some
fragrant
place
,
his
very
cloaths
will
carry
those
perfumes
with
him
.
-
3.
Prayer
shews
us
the
loving
,
and
smiling
,
and
gracious
countenance
of
God
;
and
the
sight
of
that
,
is
of
a
ravishing
efficacy
.
In
his
face
is
life
it self
.
The
light
of
God's
countenance
gladded
David
more
than
oyl
,
and
wine
,
Psal.
iv
.
If
He
be
angry
,
his
frown
is
the
message
of
death
.
Prayer
pacifies
him
,
and
makes
his
countenance
most
amiable
.
If
he
turn
away
his
countenance
,
we
wither
,
our
faces
droop
:
if
he
shine
upon
us
,
we
are
refreshed
.
2
Cor.
iii.
18.
We
all
with
open
face
beholding
as
in
a
glass
,
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
.
-
4.
Prayer
brings
this
rapture
of
joy
,
because
it
brings
with
it
a
joyful
assurance
that
our
Prayers
are
accepted
.
Though
our
Prayers
are
not
always
succesful
for
Impetration
,
yet
seldom
but
they
seal
up
to
us
God's
Acceptation
,
and
so
bring
the
fruit
of
sweet
Consolation
.
It
lays
hold
on
the
golden
Scepter
;
breeding
in
us
an
heavenly
tranquillity
,
peace
of
conscience
,
joy
in
the
Holy
Ghost
.
These
secret
cheerings
,
are
like
the
fire
from
heaven
that
consumed
the
Sacrifice
;
and
testifie
,
God
is
graciously
pleased
with
thy
Petitions
.
What
joy
like
that
of
Cornelius
,
to
have
Angels
bring
tidings
of
Gods
Acceptation
?
Dan.
v.
10.
Fear
not
,
Daniel
,
thy
words
are
heard
.
Prayer
encourages
us
,
like
Manoah's
wife
,
The
Lord
hath
received
a
Burnt-offering
,
and
a
Meat-offering
at
our
hand
,
he
will
not
kill
us
,
Judg.
xiii
.
23.
Want
of
this
made
Cain's
countenance
fall
:
This
honour'd
and
encouraged
Abel
.
Oh!
those
inward
cheerings
that
a
religious
Prayer
sheds
into
our
souls
;
they
are
not
inferiour
to
the
tydings
of
Angels
.
-
5.
Prayer
infuses
these
glorious
joys
,
because
it
disburthens
our
grievances
,
all
of
them
,
into
the
bosom
of
God
.
If
it
be
an
ease
to
a
troubled
mind
,
to
communicate
its
sorrow
to
some
faithful
friend
,
how
much
more
comfortable
is
it
,
by
Prayer
,
to
unfold
our
sorrows
into
God's
bosom
,
who
pities
our
griefs
,
drys
up
our
tears
?
Thus
David
,
in
his
sorrows
,
parleys
with
God
,
and
his
soul
is
refresh'd
.
See
this
in
Hannah
,
1
Sam.
i.
18.
She
was
a
woman
of
a
sorrowful
spirit
:
Elkanah
could
not
comfort
her
:
She
prays
in
the
bitterness
of
her
soul
,
pours
out
her
soul
before
the
Lord
;
and
see
what
comfort
she
finds
in
Prayer
;
Her
countenance
was
no
more
sad
.
See
it
in
David
,
Psal.
vi
.
He
was
in
much
sickness
and
sorrow
;
Lord
rebuke
me
not
in
thine
ire
.
His
soul
was
vexed
,
he
was
weary
with
groaning
,
beginning
his
Prayer
with
much
anguish
;
but
,
vers.
8.
he
breaks
out
into
a
sudden
joy
,
The
Lord
hath
heard
the
voyce
of
my
weeping
:
vers.
9.
The
Lord
hath
heard
my
Supplications
,
the
Lord
will
receive
my
Prayer
.
Phil.
iv
.
6
,
7.
In
every
thing
by
Prayer
and
Supplication
with
thanksgiving
,
let
your
request
be
made
known
unto
God
:
And
the
Peace
of
God
which
passeth
all
understanding
,
shall
keep
your
hearts
and
minds
through
Christ
Iesus
.
-
6.
This
duty
religiously
performed
,
even
because
it
is
an
holy
service
,
yields
presently
a
sweet
satisfaction
and
contentment
to
the
conscience
:
That
,
makes
it
ever
applaud
it self
,
and
secretly
to
say
to
it self
,
I
am
glad
I
have
done
this
holy
duty
.
1
Chron.
xxix
.
9.
The
people
rejoyced
when
they
offered
willingly
.
So
,
at
Solomon's
Sacrifice
,
the
people
went
home
with
joy
.
As
every
sin
leaves
a
sting
after
it
;
so
,
the
duties
of
Piety
and
Devotion
calm
the
soul
,
and
fill
it
with
much
joy
and
glory
,
even
as
if
they
heard
an
Euge
from
heaven
.
Now
that
this
glorious
effect
may
follow
our
Prayers
,
three
conditions
are
required
:
-
1.
They
must
be
frequent
.
To
be
strange
with
God
,
to
keep
aloof
from
him
,
and
yet
to
think
that
our
rare
and
disused
Prayers
shall
find
such
success
,
it
is
groundless
.
Daniel
,
who
would
not
abstain
thirty
dayes
,
but
thrice
every
day
prayed
,
he
had
an
Angel
to
assure
him
.
Knock
,
Seek
;
they
are
words
of
diligence
.
Daniel's
thrice
,
David's
seven
times
,
these
find
joy
.
Thou
who
art
strange
to
God
,
canst
thou
wonder
if
he
be
strange
to
thee
;
if
he
impart
not
those
joyes
that
are
for
his
Favourites
?
-
2.
They
must
be
cheerful
.
We
must
delight
in
this
communion
.
God
,
he
delights
to
hear
us
pray
,
Cant.
ii
.
14.
Let
me
see
thy
countenance
,
let
me
hear
thy
voyce
;
for
sweet
is
thy
voyce
,
and
thy
countenance
is
comely
.
If
he
delights
to
hear
our
Prayers
,
how
should
we
delight
in
offering
them
to
him
?
They
who
count
it
the
burthen
of
their
lives
to
pray
,
irksome
,
tedious
,
can
expect
little
sweetness
in
this
communion
.
No
,
David
is
glad
to
put
himself
into
this
communion
,
Psal.
xxvii
.
8.
My
heart
hath
talked
of
thee
,
Seek
ye
my
face
;
Thy
face
,
Lord
,
will
I
seek
.
-
3.
They
must
be
fervent
.
Our
remiss
,
feeble
,
benummed
suits
,
what
force
have
they
to
work
upon
God
,
or
upon
our selves
?
See
here
,
our
Saviour
prayes
himself
into
heaven
:
In
the
garden
,
prayes
himself
into
an
Agony
.
Paul
praying
,
was
carried
up
into
the
third
heaven
.
S.
Peter
praying
,
was
cast
into
a
trance
:
S.
Iohn
was
ravish'd
in
spirit
.
Zeal
,
it
is
the
wing
of
Prayer
,
the
ladder
of
Heaven
,
like
Elijah's
fiery
Chariot
.
Whereas
our
cold
,
slumbering
suits
,
like
Meteors
in
the
Ayr
,
vanish
into
nothing
.
Nay
,
so
far
are
they
from
Intention
and
Zeal
,
that
they
scarce
have
any
Attention
and
Mind
.
Can
such
cold
formalities
invite
God
home
into
their
heart
?
They
at
Emmaus
were
importunate
with
Christ
,
constrain'd
him
to
stay
with
them
.
Lot
urged
the
Angels
to
turn
in
to
his
house
.
Use
these
violences
,
and
thou
breakest
open
heaven
.
David's
heart
panted
for
God
.
Oh!
When
wilt
thou
come
unto
me
?
Oh!
keep
this
passage
open
'twixt
God
and
thee
;
let
no
neglect
,
stop
or
damm
it
up
.
We
have
seen
his
disposition
,
Oravit
,
He
prayed
.
Now
follows
,
Secondly
,
his
glorious
Transfiguration
.
In
it
,
two
things
;
-
1.
The
nature
,
and
condition
of
it
.
-
2.
The
reason
,
and
purpose
of
it
.
First
,
The
nature
and
condition
of
it
.
It
is
called
here
,
an
Alteration
:
S.
Matthew
calls
it
,
a
Transfiguration
,
or
,
a
Transformation
.
In
it
,
three
things
:
-
1.
The
Alteration
it self
:
-
2.
The
Subject
of
it
:
It
was
,
-
-
1.
In
Vultu
,
in
his
Countenance
.
-
2.
In
Vestitu
,
in
his
Garments
.
-
3.
The
Manner
:
Shining
as
the
Sun
;
that
's
for
his
Countenance
:
Exceeding
white
;
that
's
for
his
Rayment
:
-
-
1.
Ut
Nix
,
As
the
Snow
:
-
2.
Ut
Lux
,
As
the
Light
:
-
3.
Whiter
then
any
Fuller
on
earth
can
white
them
.
I.
For
the
Alteration
it self
;
He
was
Transfigured
.
That
implies
two
things
:
-
1.
It
was
Passiva
mutatio
;
A
passive
Alteration
:
Non
Transfiguravit
se
,
sed
Transfiguratus
est
;
He
did
not
Transfigure
himself
,
but
he
was
Transfigured
:
-
-
1.
Because
his
Humanity
was
only
patient
,
and
receptive
,
in
this
glorious
Alteration
;
had
no
activity
to
infuse
this
glory
.
That
was
but
as
a
Lanthorn
,
which
gives
not
light
of
it self
;
a
Candle
within
it
must
shine
,
and
enlighten
it
.
-
2.
To
intimate
,
that
it
was
the
Action
of
God
the
Father
,
putting
Honour
and
Glory
upon
his
Son
;
and
not
so
much
the
Action
of
the
Son
,
assuming
Glory
to
himself
:
Father
,
Glorifie
thy
Son
,
that
thy
Son
may
Glorifie
thee
.
The
Merits
were
the
Son
's
;
the
Rewards
,
his
Father's
.
-
2.
It
was
Qualitativa
mutatio
;
A
Transfiguration
;
a
glorious
Alteration
in
the
appearance
,
and
qualities
of
his
Body
,
not
a
substantial
Alteration
in
the
substance
of
it
.
Assumpsit
gloriam
,
non
deposuit
naturam
.
Hieron
.
And
from
it
,
gather
these
Corollaries
;
-
1.
Haec
fides
nostra
;
It
is
a
rule
for
our
Faith
.
It
was
the
same
body
of
Christ
,
in
nature
and
substance
,
before
,
and
in
,
and
after
Glorification
.
Ubiquitaries
,
and
so
Papists
,
make
Christ's
Glorification
not
to
consist
in
investing
of
his
body
with
glorious
qualities
,
but
in
the
abolishing
,
or
turning
his
flesh
into
his
Deity
.
No
,
Christ's
body
here
,
and
in
heaven
,
is
not
changed
in
the
natural
proportion
,
but
enriched
and
beautified
with
heavenly
endowments
.
His
nature
is
not
abolish'd
,
but
onely
replenish'd
with
Glory
.
Glory
freed
him
from
natural
infirmities
,
it
doth
not
strip
him
of
natural
properties
.
Still
,
eadem
quantit●…s
.
Ubiquitaries
say
,
by
virtue
of
Union
,
and
glorification
,
it
must
be
every
where
;
Papists
say
,
by
virtue
of
glorification
,
it
may
be
any
where
,
in
a
thousand
places
at
once
.
Thus
in
the
Sacrament
they
have
built
him
a
Tabernacle
of
accidents
and
shadowes
.
No
;
Glory
,
as
Grace
,
perfects
Nature
;
it
doth
not
destroy
it
.
It
is
a
qualitative
,
not
a
substantial
alteration
.
-
2.
Haec
gloria
nostra
.
It
was
a
qualitative
alteration
,
his
body
remaining
the
same
;
this
is
our
glory
.
Our
flesh
is
glorified
in
Christ
,
and
he
communicates
to
it
a
glorious
condition
.
This
is
the
advancement
of
our
bodies
.
He
assumed
our
body
,
not
only
for
passion
,
but
for
glorification
.
Fond
Hereticks
say
,
he
left
this
body
behind
him
;
No
,
he
hath
united
it
undividedly
to
him
,
dedicated
it
in
himself
to
glory
.
Securae
estote
caro
&
sanguis
,
occupâstis
coelum
in
Christo
,
Hieron
.
-
3.
Haec
spes
nostra
:
This
is
our
hope
,
that
these
our
frail
,
earthly
bodies
shall
be
in
his
good
time
transfigured
,
and
made
like
his
glorious
Body
.
Anabaptists
dream
of
new
bodies
to
be
made
.
No
;
what
he
hath
shewed
me
in
his
own
,
he
can
,
and
will
perform
in
ours
.
Our
vile
bodies
shall
be
made
like
his
glorious
body
.
His
glorified
body
was
primitiae
,
the
First-fruits
,
and
they
are
pledges
of
the
whole
Crop
.
So
much
for
the
first
,
the
kind
or
nature
of
this
alteration
,
Now
II.
For
the
Subject
of
it
,
-
1.
It
is
Corpus
,
not
Anima
;
his
Body
,
not
his
Soul
;
this
was
not
enriched
with
any
new
encrease
of
glory
,
but
his
body
only
.
The
Soul
by
virtue
of
the
hypostatical
Union
,
was
replenished
with
all
grace
and
glory
from
his
Conception
.
Then
he
was
annointed
with
the
Oyl
of
gladness
.
He
was
comprehensor
quoad
animam
ab
instanti
,
but
he
was
viator
in
corpore
,
that
was
in
a
state
of
infirmity
,
and
so
capable
of
increase
of
glory
.
Addition
of
glory
to
his
Soul
;
-
-
1.
It
was
needless
.
-
2.
It
was
useless
.
This
Transfiguration
was
purposed
for
the
good
,
and
profit
of
the
Apostles
,
and
so
to
be
such
as
was
observeable
by
them
.
-
2.
It
was
vultus
;
his
Face
or
countenance
.
No
question
,
all
his
Body
was
cloathed
with
Majesty
,
but
his
Countenance
was
most
Resplendent
.
That
is
sedes
majestatis
.
What
the
natural
beauty
of
our
Saviour's
countenance
was
,
some
curiously
enquire
,
and
accordingly
resolve
it
to
be
beyond
all
others
,
even
beyond
Adams
in
Paradice
:
But
as
Moses
vayled
his
Face
,
so
the
Scripture
hath
put
a
Vaile
of
silence
and
concealment
upon
this
of
Christ
.
It
is
best
to
resolve
;
the
habit
of
his
Body
,
as
it
was
utterly
free
from
the
least
blemish
,
and
deformity
,
so
was
it
also
fitted
and
tempered
to
his
state
of
humiliation
,
and
infirmity
.
-
3.
It
was
vestitus
;
his
Garments
:
that
's
the
other
subject
of
this
alteration
.
And
then
follows
;
III.
The
manner
:
1.
His
Countenance
,
that
was
shining
as
the
Sun
.
Not
but
that
Christ's
glorified
Body
doth
now
surpass
all
created
Glory
;
all
excellencies
cannot
equalize
his
Majesty
.
But
;
-
1.
This
is
the
most
glorious
Creature
,
to
which
we
may
resemble
it
.
-
2.
This
Transfiguration
was
not
a
full
representation
of
his
Heavenly
Glory
,
but
only
a
glimpse
of
it
.
Non
erat
plenitudo
gloriae
,
sed
similitudo
.
Had
this
Sun
of
righteousness
shined
in
his
full
glory
,
the
eyes
of
the
Apostles
could
not
have
beheld
it
.
He
dwells
in
that
light
,
that
no
eye
can
approach
unto
.
Now
from
this
resemblance
of
Christ's
glory
,
as
the
Sun
;
deduce
it
into
these
particulars
:
-
1.
Sol
,
it
is
origo
lucis
;
all
light
flows
from
the
Sun
,
and
is
derived
from
it
.
The
Starres
shine
by
a
borrowed
light
.
So
Christ
,
he
is
the
original
and
Fons
gloriae
,
the
Fountain
of
glory
.
All
his
Saints
,
and
Angels
are
opace
dark
in
themselves
;
their
light
it
is
from
him
.
He
is
Fons
gratiae
,
&
gloriae
,
as
the
King
is
Fons
honoris
.
From
his
fullness
they
receive
all
;
he
cloaths
them
with
light
;
if
he
hide
his
face
,
they
are
eclipsed
.
-
2.
Solis
splendor
,
it
is
purissimus
;
the
light
of
the
Sun
,
it
is
most
refulgent
.
The
Moon
is
waterish
,
the
Starres
glimmering
;
but
the
Sun
is
most
pure
.
So
Christ
,
he
is
not
onely
pure
,
but
purity
it self
.
No
mixture
,
or
shadow
of
darkness
,
or
corruption
is
in
him
.
There
are
maculae
in
Luna
,
sic
in
Ecclesia
;
spots
in
the
Moon
,
and
so
there
are
in
the
Church
.
The
Starres
are
impure
in
his
sight
.
Cujus
participatione
,
sumus
justi
,
ejus
comparatione
sumus
injusti
.
-
3.
Solis
splendor
,
't
is
vegetans
;
the
light
of
the
Sun
it
enlivens
,
and
quickens
,
and
gives
vivacity
to
all
creatures
.
Philosophers
say
,
without
the
influence
of
the
Sun
,
no
creature
can
live
;
This
being
eclipsed
,
all
things
languish
.
In
its
departure
,
there
is
nothing
but
fading
and
dying
;
in
its
return
it
gives
vivacity
.
So
Christ
,
he
is
the
Fountain
of
spiritual
and
glorious
life
.
A
gracious
aspect
from
him
,
enlivens
us
,
as
it
did
S.
Peter
,
Malach.
iv
.
2.
The
Sun
of
righteousness
comes
with
healing
in
his
wings
;
and
ye
shall
go
forth
and
grow
as
the
Calves
of
the
stall
.
-
4.
Solis
splendor
,
it
is
laetificans
;
the
light
of
the
Sun
it
is
cheering
and
comforting
.
It
is
a
good
thing
to
see
the
Sun
;
darkness
is
sad
,
and
irksome
.
So
Christ
refreshes
and
glads
the
Soul
,
Ps.
iv
.
7.
the
light
of
his
countenance
puts
gladness
in
my
heart
,
more
then
in
the
time
that
their
Corn
,
and
their
Wine
encreased
.
The
Church
in
persecution
therefore
,
prayes
,
Ps.
lxxx
.
7.
Cause
thy
face
to
shine
,
and
we
shall
be
saved
.
We
have
seen
his
Countenance
,
shining
as
the
Sun
;
See
,
2.
His
Garments
;
these
are
shining
,
and
glorious
.
And
it
is
express'd
three
waies
;
-
1.
White
as
the
Light
,
Matth.
xvii
.
2.
-
2.
Exceeding
white
as
Snow
,
Mark
.
ix
.
3.
-
3.
By
a
transcendency
,
so
as
no
Fuller
upon
earth
can
white
them
;
exceeding
Art
,
which
is
inferiour
to
Nature
;
nay
surpassing
Nature
.
Here
are
two
Queries
that
may
be
put
;
-
1.
Why
are
his
garments
glorious
?
A
gloryfied
body
shall
have
no
other
garments
,
then
the
robes
of
immortality
,
and
glory
?
True
:
but
Christ
was
;
-
-
1.
Not
instatu
gloriae
,
but
only
in
actu
,
in
a
transeunt
passage
of
glory
.
-
2.
Not
in
the
fullness
of
glory
,
but
in
some
resemblance
.
In
Heaven
he
cloaths
himself
with
light
as
with
a
garment
,
now
he
cloaths
himself
with
garments
as
with
light
.
-
3.
Not
inter
glorificatos
,
and
so
habituates
his
body
to
the
decencie
of
humane
conversation
.
How
irreligious
are
some
of
those
disputes
which
the
Jesuits
have
,
concerning
the
body
of
Christ
?
-
2.
Whence
arose
this
glory
of
his
Garments
?
From
the
glory
,
and
resplendency
that
was
in
his
Body
.
His
Divinity
,
that
conveyed
glory
into
his
Soul
;
and
that
,
transfused
it
into
his
Body
:
and
that
,
transmits
it
into
his
Garments
;
As
his
power
of
miracles
was
originally
in
his
God-Head
,
then
in
his
Soul
,
then
in
his
Body
,
then
in
his
Garment
.
The
hemm
of
his
Garment
had
virtue
in
it
,
being
instrumentum
conjunctum
.
Now
from
the
glory
of
his
Garments
,
as
Snow
,
as
Light
.
-
1.
Gather
,
what
modell
we
must
gather
of
Christ's
glory
,
and
our
glory
with
him
.
Look
upon
all
the
Beauties
that
are
in
the
world
,
the
most
glorious
,
and
resplendent
creatures
,
and
unite
all
their
excellencies
,
and
raise
up
thy
thoughts
by
them
,
and
from
them
to
the
contemplation
of
that
glory
which
is
in
Heaven
.
View
the
curious
rarities
of
Art
,
and
Nature
.
Is
the
Snow
,
a
vanishing
Meteor
,
so
white
?
The
material
Heavens
so
pure
?
The
Lilly
so
beautiful
?
Oh!
Our
Solomon
in
his
glory
,
is
cloath'd
more
richly
then
any
of
these
.
Eye
hath
not
seen
,
Ear
hath
not
heard
,
the
Heart
cannot
conceive
the
Greatness
of
his
glory
.
-
2.
Consider
,
Qualis
sanctitas
Christi
,
&
Sanctorum
.
How
great
is
that
glorious
purity
,
which
is
in
Christ
,
and
which
can
stand
before
him
?
It
must
be
exact
,
and
pure
without
all
stain
and
blemish
.
Glory
is
nothing
but
,
Excellens
Sanctitas
.
Our
white
robes
,
are
the
righteousness
of
the
Saints
.
David
prayes
to
be
whiter
then
Snow
.
How
should
we
buy
of
him
fine
Linnen
and
pure
,
and
wash
our
Robes
in
the
bloud
of
the
Lamb
?
The
Papist's
they
have
their
Fulling-Mills
,
Purgatory
,
Pennance
.
No
:
those
are
all
polluted
.
It
must
be
Christ
,
who
must
come
with
Fullers
Sope
,
Malach.
-
3.
Consider
,
are
his
Garments
thus
glorious
?
How
holy
and
glorious
shall
his
Members
be
?
It
is
he
that
puts
his
own
comeliness
upon
them
.
See
how
he
commends
the
several
lineaments
of
his
Church
in
the
Canticles
;
her
Eyes
,
her
Lips
,
her
Nose
,
&c.
If
these
outward
applications
of
garments
derive
such
beauty
and
glory
from
him
,
how
then
shall
not
those
neer
,
intimate
,
spiritual
Unions
?
As
S.
Paul
speaks
;
Upon
our
less
honourable
members
,
we
put
more
honour
.
So
much
of
the
Nature
,
and
Condition
of
his
Transfiguration
;
See
now
,
Secondly
,
the
ground
and
reason
why
he
was
transfigured
before
them
.
-
1.
Christ
puts
himself
into
this
appearance
of
glory
,
to
testify
and
demonstrate
the
truth
of
his
Divinity
.
His
Humanity
did
appear
unto
them
;
now
his
glory
gives
evidence
of
his
divine
Nature
.
Q.
But
how
can
this
glory
of
his
Face
prove
his
Divinity
,
seeing
Moses
his
Face
did
shine
?
A.
Christ's
glory
came
not
from
a
gracious
dispensation
,
but
from
a
substantial
bodily
inhabitation
of
the
God-Head
;
but
Moses
his
shining
was
far
inferiour
:
-
-
1.
He
had
it
extrinsecus
,
by
conferring
with
God
;
as
a
Mudd-wall
when
the
Sun
shines
upon
it
:
but
Christ's
glory
came
from
within
,
from
his
Deity
to
his
Soul
.
-
2.
Moses
his
shining
was
not
in
such
glory
:
that
,
was
concealed
and
hid
by
the
covering
of
a
Vail
;
Christ's
,
darts
through
his
Garments
.
His
shinings
were
,
radii
divinitatis
,
Damasc.
Moses
had
splendorem
sub
velamento
;
Christ
had
velamen
in
splendore
.
-
3.
Moses
his
shining
was
terrible
,
Christ's
was
comfortble
:
The
Apostles
were
loth
to
lose
the
sight
of
it
.
-
2.
Christ
was
Transfigured
to
prefigure
the
glory
of
his
second
comming
at
the
day
of
Judgment
.
Then
he
will
have
his
Saints
about
him
,
as
Moses
,
and
Elias
,
and
his
Apostles
,
to
be
present
with
him
;
and
he
Himself
will
be
in
his
glory
:
His
first
Coming
was
in
infirmity
,
but
the
Kingdom
of
God
shall
come
with
power
.
Look
upon
Mount
Tabor
,
and
then
believe
the
glory
of
his
second
Appearance
.
-
3.
Christ
was
Transfigured
,
consignare
Resurrectionem
.
It
shews
the
possibility
,
nay
the
facility
of
his
own
and
our
resurrection
.
He
who
can
transform
himself
thus
into
glory
,
how
easily
can
he
raise
up
himself
,
and
us
also
,
and
translate
us
into
glory
?
Look
upon
Mount
Tabor
,
and
then
doubt
not
but
Mount
Golgotha
shall
give
up
her
dead
.
-
4.
Christ
was
Transfigured
,
armare
contra
scandalum
crucis
.
He
had
told
his
Disciples
of
his
Cross
,
and
sufferings
.
It
greived
and
troubled
them
.
Now
to
remove
this
scandal
of
his
Cross
,
he
arrayes
himself
in
glory
.
This
Face
that
shall
be
spitt
upon
,
I
can
make
it
as
the
Sun
;
this
Body
that
is
to
be
tortured
,
shall
shine
as
the
Light
;
these
Garments
that
are
to
be
parted
,
shall
be
made
resplendent
.
Look
to
Mount
Tabor
,
and
be
not
offended
at
Mount
Calvarie
.
-
5.
He
shews
himself
in
glory
to
his
Apostles
,
gives
them
a
glimpse
of
Heaven
,
to
quicken
up
their
appetites
to
the
longing
for
it
.
These
praeludia
of
Heaven
,
will
support
any
drooping
spirit
.
As
Ionathan
,
the
tast
of
Hony
,
revived
him
presently
.
As
Caleb
cut
down
a
bunch
of
Grapes
from
Eschol
,
and
by
the
presenting
of
that
,
encouraged
the
people
to
desire
Canaan
.
Fix
thy
Meditations
upon
these
glories
;
behold
by
faith
Christ
in
his
glory
;
not
attended
only
with
Moses
,
and
Elias
,
but
with
innumerable
Angels
;
behold
thy
Throne
,
thy
Crown
,
thy
white
Robes
,
it
will
make
thee
couragious
,
and
desirous
to
be
dissolved
.
THE
THIRD
SERMON
ON
S.
LUKE
ix
.
30
,
31.
And
behold
,
there
talked
with
him
two
men
,
which
were
Moses
and
Elias
.
Who
appeared
in
Glory
,
and
spake
of
his
Decease
,
which
he
should
accomplish
at
Ierusalem
.
NOw
follows
Christ's
honourable
Attendance
,
that
accompanied
him
in
his
glorious
Transfiguration
.
And
in
it
observe
three
particulars
:
-
1.
The
Persons
who
are
present
,
-
2.
The
Manner
of
their
presence
;
They
appeared
in
glory
.
-
3.
Their
Action
and
Employment
;
An
holy
and
heavenly
Conference
;
They
spake
of
his
decease
.
First
,
The
Persons
that
attended
,
and
were
present
at
his
Transfiguration
:
And
they
present
themselves
in
three
considerable
notions
;
-
1.
Their
number
;
Two
.
-
2.
Their
kind
;
Two
men
.
-
3.
Their
specialty
;
Moses
and
Elias
.
I.
Their
number
,
Two
.
Why
so
small
a
number
of
glorious
Attendants
?
He
could
have
commanded
twelve
Legions
.
All
the
assembly
of
the
Saints
were
ambitious
of
this
honour
;
heaven
would
have
emptied
it
self
upon
this
Mountain
,
to
celebrate
this
glorious
Transfiguration
of
Christ
.
Yet
but
two
admitted
;
-
1.
This
Transfiguration
of
Christ
was
but
a
glimpse
of
his
Glory
,
no
full
manifestation
.
He
shews
here
but
one
beam
of
his
Majesty
,
not
the
full
lustre
and
splendour
of
it
.
When
he
comes
in
full
Glory
,
troops
and
millions
of
Saints
and
Angels
shall
wait
upon
him
.
Now
he
more
privately
discovers
himself
,
in
the
view
of
a
few
:
and
if
he
be
now
so
glorious
,
how
resplendent
will
he
be
in
all
his
Saints
,
and
holy
Angels
?
-
2.
These
Saints
present
,
are
not
present
for
attendance
only
,
but
as
witnesses
,
to
give
testimony
to
the
Son
of
God
.
And
two
witnesses
of
such
choice
and
note
,
of
so
great
authority
to
seal
and
assure
us
of
Christ's
glorious
Divinity
,
are
sufficient
.
At
the
mouth
of
two
witnesses
,
or
,
at
the
mouth
of
three
witnesses
,
shall
a
matter
be
established
,
Deut.
xix
.
15.
There
need
no
more
.
Here
therefore
onely
three
from
earth
are
assumed
to
this
vision
,
and
two
onely
from
heaven
.
Hereafter
,
Every
eye
shall
see
him
;
Now
the
sight
of
him
is
more
reserved
and
mystical
,
and
of
a
more
reserved
dispensation
.
-
3.
Two
Saints
are
assumed
into
attendance
of
this
Glory
,
others
are
omitted
;
to
shew
and
figure
out
a
disparity
and
diversity
of
Glory
in
those
blessed
Spirits
.
All
the
Saints
have
their
portion
of
bliss
,
but
in
their
proportion
,
not
in
a
just
equality
.
As
from
earth
he
hath
his
favourites
,
three
choyse
Apostles
,
the
rest
stood
at
a
more
remote
distance
;
so
,
in
heaven
,
though
all
are
happy
,
yet
have
they
their
measures
,
and
degrees
of
Glory
.
These
two
in
the
Text
are
taken
into
a
greater
nearness
,
admitted
to
a
more
full
view
of
Christ
;
others
were
waiting
his
coming
into
heaven
,
longing
for
,
and
expecting
his
glorious
Ascension
.
These
had
the
favour
of
seeing
him
before
in
the
dayes
of
their
flesh
.
Moses
and
Elias
saw
his
back-parts
:
These
again
are
dignified
with
this
glorious
Apparition
;
assumed
with
him
into
his
triumphant
Chariot
,
as
Iehu
did
assume
Ionadab
.
That
's
the
first
,
their
number
,
two
.
II.
Their
kind
,
two
men
.
Why
was
he
not
attended
with
glorious
Angels
?
Why
were
not
these
commanded
to
wait
upon
him
,
and
worship
him
?
No
,
he
assumes
not
Angels
,
but
these
holy
men
.
-
1.
They
were
,
magis
idonei
Testes
,
more
competent
and
convenient
witnesses
of
his
Deity
and
Mediatourship
,
then
the
choicest
Angels
.
Moses
and
Elias
should
be
of
more
prevailing
Autherity
,
then
the
Angels
.
These
had
Authority
of
teaching
in
the
Church
.
And
they
bear
record
here
,
in
relation
to
what
they
were
before
,
with
respect
to
the
Scriptures
,
of
which
they
were
the
Pen-men
,
and
Teachers
.
This
is
a
great
assurance
of
Truth
,
that
those
Saints
who
first
published
the
tidings
of
Salvation
,
are
now
eye-witnesses
;
feel
,
and
find
the
truth
of
what
they
Preached
.
Remember
them
who
have
spoken
to
you
the
word
of
God
,
whose
faith
follow
,
considering
the
end
of
their
conversation
,
Heb.
xiii
.
7.
That
Doctrine
which
they
taught
,
brought
them
to
Glory
.
-
2.
Duo
homines
,
Two
men
;
they
attend
this
Glory
of
Christ
,
because
they
are
more
concerned
in
Christ's
Incarnation
,
and
Mediatourship
.
These
are
not
onely
Spectators
,
but
Partners
.
Our
Salvation
,
and
bliss
,
is
the
main
aym
of
Christ
;
the
glory
of
the
Angels
is
less
principal
,
and
accessory
.
He
took
not
upon
him
their
nature
;
fulfilled
not
their
Covenant
.
To
us
he
was
born
;
to
us
he
lived
;
for
us
he
died
.
They
are
not
the
Spouse
,
but
the
friends
of
the
Spouse
.
The
Church
is
Christ's
Spouse
;
they
,
like
S.
Iohn
the
Baptist
,
rejoyce
at
the
sight
of
it
.
As
when
God
led
the
Israelites
into
Canaan
,
a
mixed
people
followed
them
,
and
entred
in
with
them
:
so
we
are
the
choise
people
,
who
are
led
into
heaven
;
Angels
are
but
Inmates
in
heaven
,
in
respect
of
us
.
And
heaven
is
said
to
be
prepared
for
us
,
not
for
Angels
.
Mat.
xxv
.
Hell
is
prepared
for
the
Devil
and
his
Angels
:
but
not
so
Heaven
;
this
is
not
prepared
for
the
Angels
,
but
for
you
.
The
joyes
of
heaven
,
are
called
,
A
sitting
down
with
Abraham
,
Isaac
,
and
Iacob
,
not
with
Angels
,
in
the
kingdom
of
heaven
.
They
are
but
Pocillatores
,
but
Servitours
and
Attendants
upon
our
Glory
.
-
3.
It
is
more
comfort
to
the
Apostles
,
to
see
Men
in
Glory
with
Christ
,
rather
then
Angels
.
Angels
in
heaven
were
ab
origine
there
,
never
excluded
;
but
to
see
Men
assumed
,
this
shews
that
the
virtue
of
our
Mediatour
hath
opened
Paradise
again
,
quenched
the
fiery
Sword
,
reconciled
us
,
and
given
entrance
for
our
banished
Nature
into
the
state
of
Glory
.
It
was
comfort
for
the
captive-Jews
,
to
see
Daniel
,
and
his
fellows
,
advanced
by
the
king
of
Babel
,
and
made
chief
in
the
kingdom
;
for
to
see
Hester
made
Queen
,
and
Vashti
neglected
:
so
,
to
see
flesh
of
our
flesh
,
Men
in
the
same
captivity
and
condemnation
,
reconciled
,
glorified
;
it
bids
us
hope
well
for
a
gracious
admission
.
That
's
the
second
,
their
kind
,
Two
Men.
III.
Their
specialty
;
their
Persons
,
Moses
,
and
Elias
.
Why
not
some
other
Saints
,
but
these
must
be
singled
out
?
What
reasons
are
there
for
their
appearance
rather
then
for
others
?
Divers
reasons
may
be
given
;
reduce
them
to
these
four
heads
:
-
1.
Some
reasons
of
this
choyce
,
are
in
respect
of
Christ
.
-
2.
Some
,
in
respect
of
themselves
.
-
3.
Some
,
in
respect
of
the
Apostles
.
-
4.
Some
,
in
respect
of
the
people
to
whom
it
was
to
be
published
.
-
1.
Moses
and
Elias
appear
at
this
Transfiguration
,
respectu
Christi
,
in
respect
of
Christ
:
-
-
1.
Famulantur
,
ut
Domino
.
These
chief
,
eminent
Saints
,
must
do
homage
to
Christ
,
as
to
their
great
Lord
.
It
added
to
Mordecai's
honour
,
that
Haman
the
chief
Prince
must
attend
his
triumph
.
See
here
,
the
two
grand
Pillars
of
the
Church
,
the
most
renowned
Prophets
,
Saints
high
in
heaven
,
wait
upon
our
Saviour
.
He
calls
for
Elias
,
see
if
Elias
will
come
,
said
they
scoffingly
.
Behold
,
Elias
,
and
Moses
are
present
;
all
their
dignity
must
stoop
to
him
.
Moses
was
faithful
as
a
servant
of
the
house
,
but
Christ
was
Lord
of
the
house
.
Kings
,
and
Prophets
,
and
eminent
Saints
fall
down
before
him
;
as
Ioseph's
brethren
,
all
honour
him
;
all
Sheavs
bow
down
to
this
Sheaf
;
all
the
Stars
worship
this
Sun
of
righteousness
.
-
2.
Attestantur
,
ut
Messiae
.
They
come
and
give
evidence
,
and
testimony
,
that
he
is
the
anointed
Messias
,
that
was
promised
to
the
Church
.
He
receives
testimony
,
and
witness
from
Moses
,
and
the
Prophets
.
Thus
Philip
,
Ioh.
i.
45.
We
have
found
him
of
whom
Moses
in
the
Law
,
and
the
Prophets
,
did
write
,
Iesus
of
Nazareth
.
Thus
S.
Peter
brings
Moses
to
witness
;
For
Moses
truly
said
unto
the
Fathers
,
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
,
Act.
iii.
22.
To
him
give
all
the
Prophets
witness
,
Act.
x.
43.
And
Christ
accounts
that
Moses
wrote
of
him
,
Search
the
Scriptures
—
they
are
they
,
which
testifie
of
me
,
Ioh.
v.
39.
This
they
foretold
;
now
,
being
exhibited
,
they
set
to
their
seals
of
this
glorious
performance
.
-
3.
Sociantur
,
ut
Legis
&
Prophetarum
complementa
.
Moses
and
Elias
attend
,
and
behold
him
as
the
fulfilling
,
and
accomplishment
of
Law
and
Prophets
;
to
intimate
,
that
Law
and
Prophets
,
all
aym
at
him
,
and
all
concurr
,
and
joyn
in
him
;
all
,
like
lines
,
run
to
this
center
.
All
the
Patriarchs
were
Types
of
him
;
all
the
Priests
,
and
Prophets
,
were
representations
of
him
;
all
their
Rites
and
Ceremonies
prefigured
him
;
all
their
Saviours
and
Deliverers
were
his
fore-runners
.
They
were
but
shadows
;
He
,
in
coming
▪
gave
truth
and
fulness
to
them
.
It
was
sorrow
to
Ionas
that
his
Prophesie
was
frustrate
;
it
was
joy
to
the
Prophets
to
see
all
their
predictions
made
good
in
Him
.
To
prefigure
thee
,
saith
Moses
,
I
instituted
the
Passeover
,
and
effusion
of
Blood
;
all
my
Rites
and
Ceremonies
look'd
at
thee
.
To
foretel
thee
,
saith
Elias
,
was
my
message
and
Ministry
.
All
the
Prophets
from
Samuel
,
and
after
,
pointed
at
him
.
Till
his
coming
,
all
things
were
empty
and
imperfect
;
now
they
all
clasp
and
close
about
him
,
as
their
drift
,
and
argument
.
He
is
AMEN
.
-
4.
Venerantur
,
ut
Servatorem
:
They
appear
,
to
adore
him
as
their
Saviour
and
Redeemer
.
Though
they
are
already
in
heaven
,
and
glory
;
yet
they
know
to
whose
bloud
they
owe
it
,
who
gave
them
entrance
and
access
.
Moses
himself
could
not
convey
himself
into
Canaan
,
the
type
of
heaven
;
much
less
into
heaven
it self
.
All
the
Elders
,
and
Saints
,
fling
down
their
Crowns
at
his
feet
;
all
worship
,
and
are
tributary
to
his
glory
.
Elias
his
Chariot
was
of
Christ's
sending
,
as
Iacob's
came
from
Ioseph
.
-
2.
Moses
and
Elias
appear
,
in
respect
of
Themselves
;
for
these
reasons
;
-
-
1.
Conceive
them
,
ut
eminentes
Sancti
.
Moses
and
Elias
were
persons
of
admirable
holiness
,
yet
they
attend
and
adore
our
Saviour
.
Not
only
wicked
and
prophane
men
stand
in
need
of
him
,
and
acknowledg
him
,
but
the
holiest
men
,
and
most
aboundant
in
righteousness
,
own
him
for
their
Redeemer
.
As
S.
Ambrose
speaks
;
For
Publicans
,
and
Harlots
,
to
be
justified
by
Faith
,
is
no
such
wonder
:
but
for
Abraham
,
so
rich
in
good
works
,
yet
to
stand
in
need
of
Faith
,
and
Christ
;
it
highly
advanceth
the
glory
of
Christ
.
The
purest
Robe
must
be
washed
in
this
bloud
,
the
choycest
Saint
must
draw
grace
from
Christ
.
Abraham
,
the
Father
of
the
Faithful
,
was
a
Son
of
this
adoption
of
grace
.
-
2.
Conceive
them
,
ut
Sancti
mortui
,
&
translati
.
They
were
Saints
out
of
this
life
.
Moses
is
dead
,
Elias
translated
,
yet
they
do
homage
to
Christ
.
To
teach
us
,
that
he
is
Lord
of
quick
and
dead
.
While
he
is
upon
earth
,
yet
is
he
Lord
of
the
spirits
in
Heaven
:
Now
he
is
in
heaven
,
he
is
Lord
of
all
on
earth
.
All
live
to
him
.
He
is
the
God
of
Abraham
,
and
Isaac
,
and
Iacob
.
No
state
of
time
,
or
place
,
or
condition
,
excludes
his
Soveraignty
.
All
Knees
in
heaven
,
and
earth
,
and
under
the
earth
must
bow
,
and
prostrate
to
him
.
The
Pope
,
who
enlargeth
his
power
to
the
world
of
spirits
,
yet
claims
not
that
authority
.
He
hath
not
jurisdictionem
,
but
per
modum
Suffragii
.
Christ
hath
an
homage
,
of
Saints
that
are
dead
and
translated
:
He
is
Lord
of
all
;
quick
and
dead
must
do
him
service
.
-
3.
Conceive
them
ut
Sancti
Veteris
Testamenti
;
They
were
not
living
under
the
Gospel
,
but
under
the
Old
Testament
;
yet
they
acknowledg
they
belong
as
dependants
upon
this
Messias
.
He
had
an
influence
backwards
to
those
former
Saints
,
as
well
as
forward
to
the
times
of
Christians
.
They
who
went
before
,
and
they
who
came
after
,
all
sing
Hosanna
to
this
Son
of
David
.
The
Church
of
the
Patriarchs
acknowledged
him
for
their
Head
.
All
of
them
were
partakers
of
this
common
salvation
.
Christ
Iesus
,
yesterday
,
to
day
,
the
same
for
ever
.
It
was
a
dangerous
,
and
blasphemous
error
of
the
Manichees
,
and
Marcionites
,
to
distinguish
the
God
of
the
Old
Testament
from
the
God
of
the
New
.
They
counted
them
a
Carnal
people
,
feeding
only
upon
earthly
promises
;
No
,
their
estate
was
spiritual
,
and
the
promise
heavenly
,
and
all
partakers
of
one
glorious
Messias
.
-
4.
Conceive
them
,
ut
Assessores
Iudicii
.
This
Transfiguration
,
is
a
representation
of
his
last
Comming
in
glory
.
Then
,
these
Saints
Moses
and
Elias
shall
assist
his
Judgment
.
The
Law
,
and
the
Gospel
,
shall
then
appear
against
their
contemners
,
and
give
in
evidence
against
prophane
sinners
.
Oh!
we
think
to
see
Christ
only
all
in
mercy
.
No
,
know
;
Moses
will
appear
,
and
his
Law
shall
be
charged
upon
thee
,
and
the
doctrine
of
the
Prophets
.
Do
not
think
that
I
will
accuse
you
to
the
Father
;
there
is
one
that
accuseth
you
,
even
Moses
,
in
whom
ye
trust
,
Ioh.
v.
45.
That
Law
of
holiness
is
not
abolished
,
but
is
in
full
strength
yet
,
till
Christ
shall
forgive
it
thee
.
Moses
grew
not
weak
,
or
sickly
,
but
continued
in
full
vigor
,
till
God
buried
him
;
so
the
Law
hath
an
eternal
obligation
,
and
force
upon
thee
,
and
will
accuse
thee
,
till
Christ
dischargeth
it
.
As
many
as
have
sinned
in
the
Law
,
shall
be
judged
by
the
Law
,
Rom.
ii
.
12.
-
3.
These
two
,
Moses
and
Elias
appear
respectively
to
the
Apostles
,
who
were
now
present
at
this
Transfiguration
,
for
three
reasons
;
-
-
1.
To
correct
an
errour
in
them
.
They
dreamed
of
Christ's
Kingdom
to
be
earthly
and
temporal
.
The
appearance
of
these
Citizens
shews
the
nature
of
this
Kingdom
.
Heavenly
Citizens
,
must
have
an
Heavenly
King
.
Should
Christ
raign
here
,
what
would
become
of
Moses
and
Elias
,
the
Saints
departed
?
They
are
banish'd
from
this
Kingdom
.
No
,
sure
they
must
sit
down
with
Abraham
in
that
Kingdom
.
Ye
are
come
unto
the
heavenly
Ierusalem
,
—
and
to
the
spirits
of
just
men
,
Heb.
xii
.
22.
23.
The
consideration
of
these
Citizens
,
must
raise
us
to
the
acknowledgment
of
an
heavenly
Inheritance
.
They
sought
a
City
to
come
.
-
2.
To
confirm
a
truth
.
They
had
made
a
noble
Confession
of
Christ's
Divinity
.
See
how
Christ
confirms
them
now
,
by
the
acknowledgment
here
of
two
glorious
Witnesses
.
As
Christ
to
Nathaniel
;
Believest
thou
,
because
I
said
unto
thee
,
I
saw
thee
under
the
Fig-tree
?
thou
shalt
see
greater
things
then
these
.
—
Hereafter
ye
shall
see
Heaven
open
,
and
the
Angels
of
God
ascending
,
and
descending
upon
the
Son
of
man
,
Ioh.
i.
50.
51.
They
shall
have
Moses
and
Elias
,
two
great
Witnesses
,
to
confirm
it
to
them
.
Thus
God
honours
and
rewards
,
and
confirms
the
Faith
of
his
servants
.
-
3.
To
enforce
a
duty
,
Moses
and
Elias
assist
him
in
glory
.
These
were
the
most
laborious
,
and
faithful
servants
of
Christ
;
and
how
are
they
now
honoured
?
It
urgeth
upon
them
that
holy
imitation
.
Moses
,
he
was
Faithful
in
the
house
of
God
;
Elias
,
he
was
Zealous
,
and
Jealous
for
his
glory
.
Both
,
ventured
their
lives
in
God's
Cause
.
Moses
,
encountred
Pharoah
;
Elias
,
Ahab
.
Both
Zealous
in
God's
Worship
;
now
they
appear
in
rest
and
glory
.
These
great
Zelotes
were
most
eminent
Favourites
.
It
chalks
out
to
the
Apostles
the
way
of
getting
high
into
Heaven
.
Those
who
labour
and
toyl
in
his
work
,
burn
in
Zeal
for
his
Glory
,
pledg
their
lives
in
his
Cause
,
give
up
the
fullest
account
,
and
improvement
of
their
pains
,
these
are
his
choyse
ones
;
these
follow
the
Lamb
where
ever
he
goes
.
As
David's
Worthies
,
they
were
alwayes
about
him
,
placed
in
greatest
command
,
stand
upon
Record
;
so
here
,
these
who
encountred
Gyants
,
Pharaoh
,
Ahab
,
Iezabel
,
these
are
they
who
are
highly
honoured
.
-
4.
These
two
appear
respectively
to
the
people
,
and
their
judgment
of
Christ
.
There
were
three
opinions
common
among
the
Jews
,
of
Christ
;
-
-
1.
A
blasphemous
opinion
.
-
2.
A
more
moderate
opinion
,
but
yet
unworthy
of
him
.
-
3.
A
partial
and
superstitious
opinion
.
All
these
are
corrected
by
this
Apparition
.
-
1.
They
had
a
blasphemous
opinion
of
him
;
that
he
was
an
Impostor
,
a
transgressor
of
the
Law
,
a
blasphemer
;
This
man
blasphemeth
,
Matth.
ix
.
3.
See
here
,
Moses
and
Elias
justifie
him
,
bear
witness
to
him
,
associate
and
protest
their
Communion
with
him
.
Had
he
been
a
transgressor
,
a
profaner
of
the
Sabbath
,
Moses
would
not
have
owned
him
,
much
less
honoured
him
.
Had
he
been
a
blasphemer
,
as
they
charged
him
,
Elias
,
who
burnt
in
Zeal
for
God's
glory
,
would
he
have
a-dored
him
?
Now
then
that
these
Saints
,
of
such
authority
among
the
people
,
do
they
acknowledg
him
?
Surely
he
is
no
transgressor
,
no
blasphemer
.
-
2.
The
people
more
moderately
,
yet
most
unworthily
judged
him
to
be
but
some
Prophet
.
Whom
do
men
say
,
that
I
,
the
Son
of
man
,
am
?
Some
say
;
that
thou
art
Iohn
the
Baptist
,
some
Elias
,
and
others
Ieremias
,
or
one
of
the
Prophets
,
Matth.
xvi
.
13
,
14.
That
was
the
best
they
thought
of
him
;
A
great
Prophet
is
risen
up
among
us
,
Luc.
7.
16.
This
was
well
;
but
yet
too
low
for
Christ
.
The
Devil
can
be
content
we
should
yield
him
thus
much
,
if
we
stay
there
.
The
Turk's
attribute
so
much
to
him
.
No
,
here
we
see
the
main
Prophet
Elias
,
he
adores
him
,
as
Lord
of
the
Prophets
,
to
whom
all
Prophets
ministred
,
ushered
in
,
foretold
.
All
the
Prophets
were
enlightned
by
him
,
all
were
sent
by
him
.
Elias
,
and
Samuel
,
and
all
,
stoop
to
him
.
-
3.
The
Jews
had
a
superstitious
opinion
of
Moses
,
that
none
could
exceed
him
.
They
would
not
allow
Christ
to
be
Moses
his
equal
.
Thou
art
his
Disciple
,
but
we
are
Moses
Disciples
.
We
know
that
God
spake
unto
Moses
;
as
for
this
fellow
,
we
know
not
whence
he
is
,
Ioh.
ix
.
28
,
29.
See
here
,
Moses
,
whom
they
dote
upon
,
he
gives
precedency
to
Christ
;
he
vails
,
and
bowes
,
and
prostrates
to
him
.
Thus
the
Jews
superstitiously
advance
some
Saints
to
prejudice
Christ
.
Abraham
;
Art
thou
greater
then
our
father
Abraham
,
which
is
dead
?
and
the
Prophets
are
dead
,
whom
makest
thou
thy self
?
Ioh.
viii
.
53.
Whereas
Abraham
desired
to
see
one
day
of
Christ
;
so
did
Moses
.
Many
Prophets
,
and
Kings
have
desired
to
see
those
things
which
ye
see
,
Luk.
x.
24.
that
is
,
Christ
in
the
flesh
.
As
S.
Paul
of
himself
,
What
is
Paul
,
what
is
Apollos
?
So
,
what
is
Moses
,
in
compare
with
Christ
?
So
much
of
the
Persons
;
-
1.
Duo
;
Two
.
-
2.
Duo
homines
;
Two
men
.
-
3.
Hi
duo
;
These
two
,
Moses
and
Elias
.
Next
is
,
Secondly
,
The
Manner
of
their
Presence
,
They
appeared
in
Glory
.
In
it
two
things
;
-
1.
It
is
a
real
Appearance
.
-
2.
It
is
a
glorious
Appearance
.
I.
It
is
a
real
Appearance
;
not
an
apparition
of
fancie
,
or
some
Vision
to
the
mind
,
but
a
true
,
real
,
personal
Appearance
of
these
two
Saints
.
-
-
1.
It
is
propounded
,
and
sealed
up
with
a
word
of
certainty
and
assurance
,
Behold
;
importing
not
onely
admiration
,
but
evidence
,
and
assurance
.
-
2.
The
eyes
of
the
Apostles
give
evidence
of
this
Appearance
.
It
is
said
,
When
they
were
awake
,
they
saw
his
Glory
,
and
the
two
men
that
stood
with
him
:
And
S.
Peter
,
and
S.
Iohn
affirm
,
they
were
eye-witnesses
of
all
this
Glory
.
-
3.
The
Actions
ascribed
to
these
men
are
real
and
bodily
;
talking
,
speaking
,
all
bodily
performances
.
-
4.
It
is
not
suitable
to
the
Glory
,
and
Truth
of
Christ
,
to
delude
men
with
shadows
,
and
empty
Appearances
.
He
was
most
real
,
as
of
himself
;
handle
me
,
feel
me
.
All
these
are
evidences
for
a
real
Appearance
.
Now
this
reality
of
Appearance
,
assures
us
of
two
Truths
:
-
1.
Is
Veritas
Immortalitatis
;
the
truth
of
the
Immortality
of
souls
and
spirits
:
The
spirits
of
these
two
holy
men
,
are
living
and
immortal
.
It
is
a
wicked
opinion
of
the
Sadduces
,
now
raigning
among
the
Jews
,
that
the
souls
are
extinguished
with
the
bodies
.
Here
is
not
onely
Elias
,
whom
they
rejected
;
but
Moses
,
whom
they
believed
,
is
here
really
exhibited
.
This
is
the
assurance
of
our
Faith
;
Ye
are
come
to
the
spirits
of
just
men
made
perfect
.
This
is
a
foundation
of
Religion
.
If
no
Immortality
hereafter
,
no
Piety
here
.
How
carnally
drunk
do
many
live
,
as
if
there
were
no
soul
,
or
no
Immortality
?
-
2.
Is
Veritas
,
the
truth
,
nay
more
,
facilitas
Resurrectionis
,
the
easiness
of
the
Resurrection
.
Elias
,
indeed
,
in
body
was
translated
;
but
Moses
was
dead
,
and
buried
in
the
plain
of
Moab
;
yet
here
his
body
is
united
to
his
soul
,
and
appears
in
Glory
.
How
easily
can
the
Lord
of
our
bodies
and
souls
,
raise
,
and
place
our
bodies
in
Glory
?
See
,
he
beckens
Elias
out
of
heaven
,
Moses
out
of
his
grave
.
Moses
his
body
was
not
as
Lazarus's
,
four
days
,
but
two
thousand
years
in
the
grave
,
yet
at
the
nutus
of
Christ
,
is
it
raised
,
and
united
.
Our
bodies
and
souls
shall
be
in
his
hands
,
not
onely
for
safety
,
and
custody
;
but
for
guidance
,
and
disposal
.
Speak
but
the
word
,
Lord
,
and
thy
servants
shall
revive
.
That
's
the
first
;
a
real
Appearance
.
II.
It
is
a
glorious
Appearance
;
Appear'd
in
Glory
.
Moses
and
Elias
,
being
attendants
upon
Christ
,
appear
in
Glory
,
as
Noblemen
appear
in
greatest
Magnificence
,
to
attend
the
King
.
-
1.
Here
is
the
glory
of
the
Saints
,
to
attend
Christ
in
Glory
.
The
Jews
thought
if
Christ
were
advanced
,
Moses
must
down
.
Whosoever
preached
Christ
,
spake
against
Moses
.
No
,
Moses
was
never
so
glorious
,
as
in
this
Attendance
.
It
is
otherwise
with
this
Sun
of
righteousness
,
and
the
Saints
;
then
with
the
body
of
the
Sun
and
the
Stars
.
These
do
,
occidere
heliace
,
not
appear
when
they
come
nearer
to
the
Sun
:
But
our
Sun
of
Glory
makes
these
Stars
,
the
nearer
they
be
,
to
be
the
more
glorious
.
As
in
Ioseph's
dream
,
the
Sun
,
Moon
,
and
Stars
were
all
shining
together
.
-
2.
Moses
and
Elias
appear
gloriously
in
Christ's
presence
.
Moses
is
then
made
manifest
and
clear
,
when
Christ
comes
.
Take
Moses
,
asunder
,
and
without
Christ
,
-
-
1.
He
is
obscure
;
there
is
no
luster
,
no
clearness
,
he
is
under
a
vail
;
but
Christ
,
he
with
his
Coming
,
if
he
appear
with
Moses
,
he
makes
all
gloriously
clear
and
evident
to
us
.
-
2.
He
is
imperfect
,
nothing
but
emptiness
,
and
shadows
;
Christ
gives
a
fulness
to
Moses
;
He
is
not
so
much
the
abolition
,
as
the
consummation
of
the
Law
:
Grace
and
Truth
came
by
Iesus
Christ
.
Paul
calls
them
beggerly
rudiments
,
void
of
Christ
.
-
3.
Moses
apart
from
Christ
,
he
is
fearful
,
and
terrible
:
The
Law
causeth
wrath
.
Ay
,
but
look
upon
Moses
standing
with
Christ
,
then
he
is
comfortable
.
Make
Moses
a
servant
to
Christ
;
the
Law
,
to
Faith
;
and
never
look
upon
Moses
,
but
see
Christ
with
him
,
and
above
him
;
and
that
will
rejoyce
thee
.
That
's
the
second
,
the
manner
of
their
appearance
,
in
Glory
.
Thirdly
,
see
their
Action
,
and
Employment
,
They
talked
with
him
.
In
it
three
things
;
-
1.
The
Action
,
Collocuti
.
-
2.
The
Person
,
Cum
Christo.
-
3.
The
Matter
,
de
Exitu
.
I.
The
Action
,
Collocuti
;
They
talked
.
It
was
no
dumb
shew
,
and
representation
to
gaze
upon
;
but
an
holy
and
heavenly
communication
.
Moses
and
Elias
,
if
they
appear
,
they
appear
as
Prophets
,
speaking
,
and
conferring
;
either
speaking
of
God
,
or
to
God
.
It
is
the
life
of
a
Prophet
in
heaven
;
day
and
night
,
without
ceasing
,
there
is
nothing
but
speaking
.
We
have
here
too
,
Moses
and
the
Prophets
,
let
us
conferr
with
them
and
Christ
,
it
is
a
glimpse
of
Glory
.
In
the
Scriptures
,
we
find
Moses
and
the
Prophets
conferring
with
Christ
,
which
S.
Peter
preferrs
before
this
Vision
,
and
calls
2
Pet.
i.
19.
A
more
sure
word
of
Prophecy
.
Now
this
Colloquium
,
this
Speaking
,
implyes
two
things
:
-
1.
Consensum
.
-
2.
Familiaritatem
.
-
1.
Consensum
.
It
teaches
us
,
That
there
is
a
sweet
agreement
betwixt
Moses
and
Elias
,
with
our
Saviour
Christ
;
that
there
is
no
repugnancy
or
contradiction
'twixt
the
Old
,
and
New
Testament
,
but
a
sweet
harmony
and
agreement
.
Here
,
the
Law
and
the
Prophets
,
like
the
two
Cherubs
,
are
both
compassing
,
and
looking
upon
the
Mercy-Seat
.
This
Christ
taught
his
Disciples
;
All
things
must
be
fulfilled
which
were
written
in
the
Law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalmes
,
concerning
me
,
Luk.
xxiv
.
44.
There
were
certain
Hereticks
in
S.
Aug.
time
,
who
professed
themselves
enemies
to
the
Law
,
and
the
Prophets
.
But
,
Non
potes
segregare
Legem
ab
Evangelio
,
ut
nec
umbram
à
corpore
.
The
Lord
thy
God
will
raise
unto
thee
a
Prophet
from
the
midst
of
thee
,
of
thy
brethren
,
like
unto
me
,
saith
Moses
,
Deut.
xviii
.
15.
Like
unto
me
,
not
contrary
to
me
.
The
same
Religion
,
the
same
substantial
Truth
,
the
same
Grace
and
Salvation
is
in
both
Testaments
.
There
is
a
variety
of
Ceremonies
,
but
the
same
Truth
and
Substance
;
there
is
the
same
Authour
of
both
.
Thus
S.
Iames
answers
this
doubt
,
Known
to
the
Lord
are
all
his
works
from
the
beginning
;
it
is
no
change
in
God
.
As
the
prescripts
of
the
Physician
,
are
some
of
one
kind
to
day
,
to
morrow
of
another
,
both
ayming
at
the
health
of
the
Patient
;
Aug.
The
Gospel
was
comprehended
in
the
Law
,
the
Law
is
explained
,
and
cleared
in
the
Gospel
.
The
Law
shews
Moses
vailed
,
the
Gospel
unvails
him
.
-
2.
Denotat
familiaritatem
.
Their
talk
and
conference
betokeneth
a
sweet
and
holy
familiarity
,
and
communion
with
God
on
earth
.
As
of
Moses
it
was
said
,
The
Lord
spake
unto
Moses
face
to
face
,
as
a
man
speaketh
unto
his
friend
,
Exod.
xxxiii
.
11.
Observe
,
Moses
and
Elias
were
men
of
much
communion
with
God
upon
earth
;
many
heavenly
entercourses
passed
between
them
;
and
now
they
are
admitted
into
a
near
,
and
sweet
,
and
familiar
communication
.
Men
of
communion
with
God
here
,
shall
be
received
with
more
free
access
,
and
familiar
conversation
with
Christ
in
heaven
.
They
who
never
maintain
speech
with
God
here
,
how
can
they
look
to
have
access
in
heaven
?
They
who
love
to
come
into
his
presence
,
delight
in
hearing
him
speak
to
them
,
and
they
to
him
by
Prayer
and
Meditation
,
they
shall
have
nearest
,
and
freest
,
and
sweetest
communion
hereafter
.
That
's
the
first
;
the
Action
,
Collocuti
sunt
,
They
talked
.
II.
The
Person
,
Cum
Christo
,
With
Christ
;
Not
with
the
Apostles
;
nor
the
Apostles
with
them
.
Here
was
a
miraculous
Apparition
;
but
no
parley
;
nor
entercourse
.
Observe
;
Here
is
no
shew
,
or
appearance
of
any
entercourse
'twixt
Christians
on
earth
,
and
the
Saints
in
heaven
;
no
invocation
,
or
salutation
on
the
Apostles
part
;
no
revelation
,
or
instruction
on
these
Prophets
part
.
The
Lord
hath
purposely
estranged
us
from
all
entercourse
,
'twixt
us
and
the
Spirits
departed
.
There
is
no
need
of
Moses
and
Elias
to
speak
from
heaven
;
we
have
Moses
and
Elias
,
and
all
that
they
can
say
,
behoofeful
for
us
,
in
their
Books
and
Writings
.
Ye
are
come
to
the
Spirits
of
just
men
made
perfect
,
and
to
Iesus
the
Mediatour
of
the
New
Testament
,
Heb.
xii
.
23
,
24.
He
is
the
onely
Mediatour
.
III.
The
Matter
of
this
Conference
,
His
decease
,
which
he
should
accomplish
at
Ierusalem
.
Had
some
the
reporting
of
this
Conference
,
it
should
have
been
of
some
other
matters
.
May
be
,
of
the
Succession
of
Times
and
Kingdoms
;
of
the
rising
and
falling
of
Monarchies
.
These
the
Prophets
were
acquainted
with
;
but
these
they
talk
not
of
.
Others
would
have
reported
some
Seraphical
discourse
of
the
nine
Orders
of
Angels
,
and
those
Hierarchies
;
or
some
great
discourse
of
Limbus
Patrum
,
or
of
the
souls
in
Purgatory
.
No
such
matter
;
it
is
here
,
De
morte
Christi
,
Of
Christ's
decease
.
But
,
-
1.
Why
do
they
conferr
about
this
?
-
2.
How
do
they
talk
of
it
?
-
3.
Why
do
they
conferr
about
the
death
of
Christ
?
-
1.
This
is
the
grand
,
necessary
,
fundamental
Work
of
Christ
for
his
Church
.
If
such
a
Synod
as
this
meet
,
it
is
not
for
trifles
;
but
they
talk
of
the
Common
Salvation
of
the
Church
.
That
is
the
Capital
Truth
,
the
ground-work
of
all
our
Faith
,
and
Salvation
.
This
takes
up
their
discourse
:
Nay
,
it
is
the
Meditation
of
God
;
His
ancient
thought
from
Eternity
was
busied
about
this
,
That
Christ
should
dye
for
our
Redemption
.
-
2.
This
they
talked
of
,
as
a
thing
that
was
a
great
grief
,
and
offence
to
the
Apostles
.
A
little
before
,
Peter
abhorred
to
hear
of
Christ's
death
.
It
bred
in
them
;
-
-
1.
Scandalum
tristitiae
;
They
were
very
sad
.
-
2.
Scandalum
dubitationis
;
It
troubled
their
Faith
,
how
the
Messiah
should
suffer
;
We
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
,
Luk.
xxiv
.
21.
but
he
is
dead
.
-
Purposely
,
Christ
and
these
Saints
,
conferr
about
this
,
To
acquaint
the
Apostles
with
this
Mysterie
,
that
so
it
must
be
;
and
that
our
salvation
depended
upon
it
.
-
3.
This
they
talked
of
,
as
the
thing
that
both
Law
and
Prophets
prefigured
,
and
foretold
.
All
their
Sacrifices
were
Representations
of
his
Death
;
all
their
Prophesies
,
Predictions
of
it
:
Thus
it
is
written
,
and
thus
it
behoved
Christ
to
suffer
,
Luk.
xxiv
.
46.
In
this
sense
,
He
was
the
Lamb
slain
from
the
beginning
of
the
world
.
-
4.
This
they
talked
of
,
as
the
matter
of
Christ's
greatest
Glory
and
Renown
.
They
being
to
Adore
Christ
,
and
to
put
Honour
upon
him
,
they
invest
him
with
his
Garments
dipp'd
in
Blood
.
Isa.
lxiii
.
1.
Who
is
this
that
cometh
from
Edom
,
with
dyed
Garments
from
Bozrah
?
This
that
is
glorious
in
his
Apparel
,
travelling
in
the
greatness
of
his
strength
,
mighty
to
save
?
What
Honour
like
this
,
to
dye
for
his
Church
,
to
be
the
Sacrifice
of
the
World
,
the
Ransom
of
Mankind
,
the
Conquerour
of
Hell
,
the
Purchaser
of
his
Chosen
?
Quapropter
,
Wherefore
God
also
—
hath
given
him
a
Name
,
which
is
far
above
every
name
,
Philip.
ii
.
9.
Absit
,
therefore
,
saith
S.
Paul
,
ut
gloriarer
nisi
in
Cruce
Christi
;
God
forbid
that
I
should
glory
save
in
the
Cross
of
Christ
,
Galat.
vi
.
14.
-
5.
This
they
talked
of
,
as
the
main
matter
of
heavenly
discourse
.
What
do
Moses
,
and
the
Prophets
,
Angels
,
and
Archangels
talk
and
discourse
of
?
They
wonder
at
,
and
Adore
the
death
of
Christ
,
and
Redemption
of
the
Church
.
-
6.
This
they
talked
of
,
in
care
and
solicitude
for
the
Church
.
on
earth
.
They
themselves
are
in
Glory
:
Ay
but
their
brethren
yet
,
as
the
two
Tribes
,
fight
for
their
brethren
.
Securi
de
se
,
Soliciti
pro
nobis
.
But
,
-
2.
How
do
they
talk
of
it
?
Reduce
all
to
these
three
heads
:
-
-
1.
Praedicentes
;
Foretelling
him
of
it
.
Not
but
that
Christ
foresaw
it
himself
;
but
this
Dispensation
he
used
,
to
know
it
by
Scriptures
,
and
these
Revelations
.
-
2.
Gratias
agentes
;
Adoring
him
for
it
,
magnifying
his
goodness
;
as
the
twenty
four
Elders
,
Thou
art
worthy
to
receive
Honour
,
and
Blessing
,
for
thou
hast
Redeemed
us
.
-
3.
Orantes
ut
acceleret
;
Begging
the
accomplishment
.
Peter
solicits
him
,
not
to
dye
;
Moses
and
Elias
,
they
solicit
him
to
finish
that
glorious
work
,
upon
which
their
Salvation
,
and
the
Salvation
of
the
whole
Church
depended
.
Use.
-
-
1.
Christus
in
gloria
meditatur
de
morte
;
His
Glory
makes
him
not
forget
his
Death
.
How
should
we
season
all
our
thoughts
of
joy
,
with
thoughts
of
our
departure
?
-
2.
Do
these
glorious
Saints
talk
of
Death
?
Oh!
let
it
take
up
our
thoughts
;
let
it
be
much
in
our
meditations
.
THE
FOURTH
SERMON
ON
S.
LUKE
ix
.
31
,
32.
Who
appeared
in
Glory
,
and
spake
of
his
Decease
,
which
he
should
accomplish
at
Ierusalem
.
But
Peter
,
and
they
that
were
with
him
,
were
heavy
with
sleep
:
and
when
they
were
awake
,
they
saw
his
Glory
,
and
the
two
Men
that
stood
with
him
.
WE
have
seen
,
in
general
,
the
summ
of
this
Conference
about
Christ's
Decease
:
Now
look
upon
it
more
particularly
,
and
with
accommodation
to
our selves
.
So
,
we
discover
four
Particulars
:
-
1.
Here
is
Colloquium
de
Morte
;
They
talk
and
conferr
of
his
Death
and
Passion
.
-
2.
Here
is
Natura
,
&
Conditio
Mortis
;
T
is
exodus
,
a
deceasing
,
or
departure
.
-
3.
Here
is
Susceptio
hujus
conditionis
;
It
is
a
fulfilling
.
-
4.
Here
is
Circumstantia
susceptionis
;
It
must
be
at
Ierusalem
.
First
,
Here
is
Colloquium
de
Morte
.
Christ
puts
himself
into
this
premeditation
of
Death
,
for
two
purposes
:
-
1.
As
a
moderation
of
his
present
Glory
and
Majesty
,
into
which
he
is
advanced
.
Being
thus
magnified
by
his
Father
,
and
raised
to
an
high
pitch
of
Glory
,
he
seasons
it
with
this
deep
,
and
serious
meditation
of
his
Death
and
Passion
.
The
thoughts
of
our
end
and
dissolution
,
are
never
unseasonable
,
but
yet
they
are
most
sutable
and
seasonable
in
our
greatest
advancements
,
and
prosperity
.
When
you
abound
with
all
outward
comforts
,
then
allay
,
and
moderate
thy
joy
with
this
mortifying
Meditation
,
I
must
lye
down
in
the
grave
.
Thus
Christ
interchangeably
;
In
his
Humiliation
,
he
refresheth
himself
with
the
expectation
of
Glory
:
When
he
stands
at
the
Bar
,
Ye
shall
see
(
saith
he
)
the
Son
of
man
sitting
on
the
right
hand
of
Power
,
and
coming
in
the
clouds
of
heaven
,
Matth.
xxvi
.
64.
And
so
before
his
Passion
;
O
Father
,
glorifie
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
was
,
Ioh.
xvii
.
5.
Contrarily
;
being
in
the
state
of
Glory
,
he
puts
himself
into
the
cogitations
of
Death
.
When
the
Graecians
came
to
visit
,
and
do
honour
to
him
,
he
discourseth
of
his
Passion
;
Except
a
corn
of
Wheat
fall
into
the
ground
,
and
dye
,
it
abideth
alone
,
Ioh.
xii
.
24.
Naturally
,
Abundance
,
and
worldly
prosperity
,
raises
our
thoughts
too
high
,
makes
us
forgetful
,
nay
,
to
abhor
the
mention
of
death
.
Greatness
,
like
Ahashuerus
,
will
have
no
mourning
,
nor
sackcloth
,
Esther
iv
.
2.
to
appear
before
him
.
As
the
Wiseman
hath
it
,
O
Mors
,
quam
amara
!
Ecclesiastic
.
xli
.
1.
O
Death
,
how
bitter
is
the
remembrance
of
thee
to
them
that
are
at
ease
in
their
possessions
!
The
thought
of
Death
,
it
should
be
like
that
Stimulus
carnis
,
that
Thorn
in
the
flesh
,
to
S.
Paul
,
lest
I
should
be
pufft
up
with
abundance
of
Revelations
.
Thus
the
Apostle
exhorts
;
Brethren
,
the
time
is
short
,
—
Let
them
that
rejoyce
,
be
as
though
they
rejoyced
not
,
—
and
they
that
use
the
world
,
as
not
over-using
it
,
for
the
fashion
of
the
world
passeth
away
,
1
Cor.
vii
.
29
,
30
,
31.
Thus
Abraham
,
admitted
into
conference
with
God
,
cryes
out
,
I
am
but
dust
and
ashes
,
Gen.
xviii
.
27.
And
Iacob
,
being
in
honour
in
Egypt
,
saith
,
Few
and
evil
have
the
days
of
my
life
been
,
Gen.
xlvii
.
9.
Thus
Ioseph
of
Arimathea
made
his
Grave
in
his
Garden
.
Christ
puts
himself
into
this
premeditation
of
Death
,
-
2.
As
a
condition
of
his
future
Glory
.
This
Transfiguration
,
it
was
a
glimpse
of
his
after-Glory
,
into
which
he
was
to
enter
:
a
pawn
and
pledge
of
the
full
Possession
.
But
yet
,
as
knowing
that
through
sufferings
and
death
,
he
must
enter
into
it
,
he
premeditates
,
and
considers
of
his
Death
and
Passion
.
Thus
he
must
suffer
,
and
enter
into
his
Glory
,
Luke
xxiv
.
26.
No
certainty
or
evidence
of
Glory
and
Salvation
,
must
make
us
forget
,
nay
,
it
ought
daily
to
re-mind
us
of
,
the
means
and
conditions
of
our
glory
.
Rom.
viii
.
17.
Ioynt-heirs
with
Christ
;
if
so
be
that
we
suffer
with
him
,
that
we
also
may
be
glorified
together
.
Our
hope
of
heaven
,
like
the
discourse
of
the
Spies
,
Oh
it
is
a
good
land
!
should
incourage
us
to
endure
any
thing
:
Let
us
arm
our selves
,
say
they
,
and
fight
for
it
,
and
win
it
with
the
sword
.
If
I
be
Predestinate
,
I
shall
be
saved
,
live
as
I
list
;
it
is
the
voyce
of
an
Atheist
.
No
:
Having
these
Promises
,
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
,
2
Cor.
vii
.
1.
Let
us
work
out
our
own
salvation
with
fear
and
trembling
,
Phil.
ii
.
12.
Use.
This
should
teach
us
to
be
frequent
and
abundant
in
these
thoughts
of
Death
;
to
season
all
our
meditations
,
and
actions
,
with
that
deep
consideration
.
It
hath
a
manifold
virtue
and
use
in
our
whole
lives
.
-
1.
It
hath
a
virtue
of
abating
the
glut
and
surfeit
of
all
wordly
pleasures
;
it
will
damp
those
vain
lusts
that
boil
in
our
hearts
.
Let
the
Adulterer
know
that
his
body
must
one
day
lye
in
the
grave
,
it
will
make
him
tremble
at
the
defiling
of
it
:
Let
this
thought
appear
,
like
the
Hand-writing
on
the
wall
,
it
will
make
the
Cup
fall
out
of
the
hand
of
the
Drunkard
.
Let
the
Covetous
man
hear
of
,
Stulte
,
hac
nocte
,
Thou
fool
,
this
night
shall
thy
soul
be
taken
from
thee
,
and
he
will
moderate
his
craving
thoughts
.
-
2.
It
hath
a
virtue
of
perswading
to
Repentance
,
and
Reconciliation
with
God
;
and
preserving
of
such
a
Conscience
,
that
may
not
affright
,
but
refresh
,
and
comfort
us
in
our
last
need
.
-
3.
It
hath
a
power
of
abating
the
fear
and
horror
of
Death
when
it
approacheth
.
Death's
face
is
dismal
,
acquaint
thy self
daily
with
it
,
view
it
,
look
upon
it
,
forecast
it
in
thy
mind
;
it
will
not
seem
terrible
,
when
it
approacheth
to
thee
.
'T
is
good
to
bear
this
meditation
in
thy
youth
.
That
's
the
first
;
Colloquium
de
Morte
.
Secondly
,
Here
is
Natura
Mortis
,
&
Conditio
;
't
is
Exitus
,
exodus
,
A
departure
.
It
looks
two
ways
:
-
1.
Respectively
to
this
Life
.
-
2.
Respectively
to
Death
.
-
1.
Respectively
to
this
Life
;
so
it
is
Negatio
Durationis
:
It
tells
us
,
This
life
,
it
is
not
a
state
of
perpetuity
,
and
continual
duration
.
Exodus
here
,
is
never
used
,
but
in
the
people's
leaving
of
Egypt
,
in
their
departure
from
thence
.
Their
being
there
,
was
but
a
sojourning
in
a
strange
Land
,
as
God
calls
it
.
Egypt
was
no
perpetuity
.
This
the
faith
of
all
the
Saints
professed
,
Heb.
xi
.
13.
They
confessed
they
were
strangers
and
pilgrims
upon
earth
;
they
had
no
abiding
place
;
dwelt
in
tents
,
as
strangers
,
and
travellers
;
laid
no
foundations
,
sought
an
after-City
.
Thus
our
life
is
called
,
the
time
of
a
souldier
;
the
stay
of
a
wayfaring
man
;
the
age
of
an
hireling
;
all
,
terms
of
flitting
,
and
expiration
;
an
Apprentiship
,
a
Stewardship
;
all
limited
,
and
determining
.
-
2.
Respectively
to
Death
;
so
it
is
,
Negatio
Annihilationis
.
Death
is
a
departure
,
therefore
no
destruction
,
and
absolute
cessation
.
Were
we
of
the
faith
of
the
Sadduces
,
Death
were
no
removal
,
departure
,
passage
;
but
a
quenching
of
the
life
,
a
destruction
of
the
soul
,
an
annihilation
of
the
spirit
.
No
,
our
Souls
die
not
,
but
depart
onely
.
Solomon
calls
it
,
A
returning
of
the
soul
to
God
,
Eccles.
xii
.
7.
Immortality
is
a
part
of
that
Image
of
God
,
which
remains
indelible
.
S.
Paul
calls
Death
,
A
dissolution
,
or
separation
;
not
a
destruction
,
and
annihilation
.
The
light
of
Nature
taught
it
the
Heathen
,
and
the
light
of
Scripture
assures
it
us
.
If
in
this
life
onely
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
,
1
Cor.
xv
.
19.
The
very
Philosophers
discourse
of
the
regions
of
souls
,
and
world
of
spirits
;
and
places
of
aboad
,
even
after
this
life
.
Use.
-
-
1.
Is
Mors
,
exitus
?
Is
Death
a
departure
?
It
must
make
that
word
sound
in
our
ears
,
Migremus
hinc
;
fix
not
your
rest
,
and
aboad
in
this
world
.
The
Saints
profess
,
they
belong
to
another
City
.
Indeed
,
David
calls
the
wicked
,
The
men
of
this
world
,
Psal.
xvii
.
14.
They
settle
here
,
make
this
their
heaven
:
But
this
must
assure
us
,
this
life
is
but
an
Annuity
,
it
is
not
a
Perpetuity
.
The
fashion
of
this
world
passeth
,
saith
S.
Paul
.
The
world
passeth
away
,
and
the
lusts
thereof
,
saith
S.
Iohn
.
Sedemus
hic
juxta
flumina
Babylonis
,
omnia
transeunt
.
Look
upon
all
things
here
,
as
such
that
must
be
left
.
He
who
is
to
remove
from
a
Farm
,
takes
not
that
care
as
if
it
were
his
own
;
't
is
not
mine
Inheritance
.
Engage
not
your
selves
too
deeply
,
build
not
too
strongly
.
The
Rechabites
expecting
Captivity
,
built
no
houses
,
but
dwelt
in
tents
.
-
2.
Is
Mors
,
exitus
?
Is
Death
a
departure
?
Then
see
thou
finish
all
thy
work
,
Quia
decedendum
.
What
thou
hast
to
do
,
do
it
with
thy
might
:
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdome
in
the
grave
,
whither
thou
goest
,
Eccles.
ix
.
10.
Might
we
stay
as
long
as
we
list
,
or
return
again
when
we
please
,
then
we
might
presume
:
but
,
Statutum
est
semel
mori
,
It
is
appointed
to
men
once
to
dye
,
Heb.
ix
.
27.
If
we
were
to
return
,
and
die
again
,
we
might
recover
our
omissions
;
but
we
must
accomplish
all
now
,
for
if
Death
once
comes
,
there
is
no
return
from
the
grave
.
It
is
otherwise
with
our
Exodus
,
then
with
the
Israelites
:
they
carried
their
dough
upon
their
shoulders
;
they
had
not
prepared
for
themselves
any
victuals
,
Exod.
xii
.
39.
but
they
did
it
in
their
passage
:
But
if
our
departure
find
our
work
unfinished
,
there
is
no
recovery
;
then
all
thoughts
perish
,
all
hands
fall
;
no
work
,
or
counsel
,
or
purpose
any
more
.
-
3.
Is
Mors
,
exitus
?
Is
Death
a
departure
?
Provide
,
and
forecast
for
a
place
of
refuge
.
Death
is
like
a
cruel
Landlord
,
turns
us
out
of
dores
.
What
folly
is
it
,
not
to
provide
a
place
to
receive
us
?
This
Christ
commends
in
the
Parable
of
the
Steward
;
Make
to
your selves
friends
—
that
when
ye
fail
,
they
may
receive
you
into
everlasting
habitations
,
Luk.
xvi
.
9.
This
was
our
Saviour's
comfort
,
I
leave
the
world
,
and
go
to
the
Father
,
Ioh.
xvi
.
28.
This
was
the
perplexity
of
men
without
Christ
.
The
wisest
of
them
knew
not
what
became
of
their
spirits
;
Animula
,
vagula
,
blandula
,
Quae
abibis
in
loca
?
whether
upward
,
or
downward
,
as
Solomon
speaks
.
They
that
are
Christ's
,
are
assured
of
a
place
after
their
departure
.
We
know
,
if
our
earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hand
,
eternal
in
the
heavens
,
vers
.
2.
For
in
this
we
groan
earnestly
,
desiring
to
be
cloathed
upon
with
our
house
which
is
from
heaven
.
This
made
Lot
willing
to
forsake
Sodom
,
that
he
had
a
Zoar
to
retire
to
;
and
the
Israelites
to
leave
Egypt
,
that
they
had
a
Canaan
to
go
to
.
It
was
a
judgement
upon
the
false
Prophet
,
that
he
should
go
from
chamber
to
chamber
to
hide
himself
,
1
Kings
xxii
.
25.
That
's
the
second
,
Natura
,
&
Conditio
Mortis
.
Thirdly
,
Here
is
Susceptio
Conditionis
.
It
is
called
an
accomplishment
,
or
fulfilling
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
Active
,
not
Passive
;
not
to
be
fulfilled
upon
him
,
but
by
him
;
he
himself
to
accomplish
.
Christ's
Death
,
as
appointed
by
God
,
was
unavoidable
,
and
necessary
;
as
inflicted
by
his
enemies
,
it
was
violent
and
enforced
;
yet
he
himself
,
voluntarily
undergoing
and
performing
of
it
,
it
is
his
action
,
and
fulfilling
.
Christ's
sufferings
were
not
bare
sufferings
,
but
voluntary
performances
.
He
was
Lord
of
his
own
life
;
No
man
takes
it
from
me
;
I
lay
it
down
.
That
which
gave
merit
and
acceptation
to
Christ's
suffering
,
was
his
willing
,
and
free
,
and
active
undertaking
of
it
.
And
as
in
Christ
,
so
in
Christians
,
their
sufferings
,
their
deaths
,
they
are
active
in
them
,
not
patients
onely
.
A
wicked
man
,
Death
gnaws
upon
him
,
he
is
snatch'd
to
Death
;
a
Christian
willingly
admits
of
it
:
When
God
calls
,
he
offers
himself
,
as
Christ
did
.
Quis
tam
facile
dormivit
?
I
lye
me
down
and
rest
.
Egredere
,
ô
Anima
.
—
Non
repetent
animam
,
ego
reddam
.
Now
this
under-going
of
death
,
it
is
called
an
accomplishing
,
a
fulfilling
;
-
1.
In
respect
of
God's
counsel
,
and
ordination
.
Christ's
death
was
appointed
from
eternity
;
he
had
purposed
and
forelayd
it
.
Act.
iv
.
28.
To
do
whatsoever
thy
hand
,
and
thy
counsel
determined
before
to
be
done
:
He
is
the
Lamb
slain
from
the
beginning
of
the
world
,
in
God's
wisdom
appointing
it
,
in
his
truth
promising
it
,
in
faith
believing
it
;
only
his
actual
suffering
,
that
accomplish'd
it
.
Ought
not
Christ
to
suffer
these
things
,
and
so
to
enter
into
his
glory
?
This
makes
Christ
so
studious
to
admit
of
death
;
else
how
should
the
Scripture
be
fulfilled
.
This
consideration
makes
the
Saints
suffer
all
things
,
Death
it self
,
naturally
,
willingly
.
This
commandement
received
I
of
my
Father
;
The
end
of
my
times
are
in
thy
hand
.
To
God
belong
the
issues
of
death
:
Ps.
lxviii
.
If
chance
,
or
violence
only
appears
,
Flesh
and
Bloud
may
struggle
;
but
God's
appointment
,
that
makes
us
submit
;
I
held
my
peace
,
because
it
is
thy
doing
.
Moses
,
when
God
expressed
his
resolution
,
he
must
die
,
importunes
no
more
,
goes
up
to
the
Mountain
,
layes
down
his
life
.
S.
Peter
layd
down
his
life
,
as
the
Lord
had
shewed
him
;
The
will
of
the
Lord
be
done
.
-
2.
Death
is
called
an
accomplishment
,
or
fulfilling
of
our
departure
,
because
that
is
but
the
closure
and
ending
.
All
our
life
,
't
is
a
beginning
,
and
progress
to
our
end
.
As
all
Christ's
life
,
it
was
a
pro-passio
to
his
Passio
;
his
sufferings
were
all
Viae
ad
mortem
;
so
our
life
,
it
is
a
progress
to
death
.
We
no
sooner
come
into
the
world
but
we
begin
to
go
out
.
We
die
daily
in
this
sense
.
That
part
of
our
life
that
is
gone
,
it
is
Morti
deputanda
;
it
runns
upon
the
score
of
Death
.
Indeed
eternal
life
,
it
is
tota
,
&
simultanea
possessio
vitae
,
't
is
vita
in
statu
,
fixed
;
but
this
,
is
in
fluxu
,
as
waters
alwayes
flowing
.
Youth
,
't
is
the
death
of
Child-hood
;
Man-hood
,
the
death
of
Youth
;
Age
,
the
death
of
Man-hood
;
then
Death
closes
all
.
Philosophers
say
,
motus
and
terminus
are
but
one
thing
really
;
so
our
passing
and
consummation
of
life
,
it
is
but
one
continued-death
.
That
's
the
third
,
Susceptio
conditionis
.
Fourthly
,
Here
is
Circumstantia
susceptionis
;
the
place
of
accomplishment
,
Hierusalem
.
Conceive
the
purpose
of
it
in
three
Expressions
;
-
1.
It
is
,
Locus
singularitèr
designatus
;
a
place
singularly
designed
.
All
the
Circumstances
of
Christ's
death
were
fore-sett
and
appointed
;
The
time
of
it
was
foretold
,
and
calculated
by
Daniel
;
the
manner
of
it
was
prefigured
,
and
foretold
by
the
Prophets
;
the
place
,
all
the
occasions
,
and
instruments
and
circumstances
were
designed
.
As
the
Paschal-Lamb
,
was
not
onely
commanded
to
be
slain
,
but
on
what
day
,
in
what
place
it
was
to
be
dressed
,
in
what
manner
to
be
eaten
.
And
as
it
is
so
in
Christ's
death
,
so
likewise
in
ours
.
Our
times
are
set
and
fixed
;
the
period
of
our
life
,
the
circumstance
of
place
,
all
occurrents
fore-layd
.
Thus
God
appoints
Moses
,
and
Aaron
both
time
and
place
to
die
in
.
Thus
Elias
must
now
,
and
in
such
a
manner
be
assumed
.
Thus
S.
Peter
was
fore-warned
,
by
what
manner
of
death
he
must
glorifie
God
.
So
Agabus
shews
S.
Paul
how
he
must
be
bound
.
It
must
settle
our
hearts
;
Our
lives
are
in
God's
book
set
,
that
time
is
fixed
;
as
was
the
Exodus
of
the
Israelites
,
the
self-same
day
.
It
must
make
us
resigne
up
our selves
,
our
deaths
,
the
whole
carriage
of
them
,
to
God's
wise
disposal
.
-
2.
It
is
,
Locus
typicè
praefiguratus
:
Hierusalem
,
that
was
foretold
,
and
prefigured
as
the
place
of
Christ's
death
.
This
was
prefigured
in
Isaac's
Offering
on
Mount
Moriah
.
On
this
Hill
David
Offer'd
,
to
cease
the
Plague
.
This
place
he
appointed
,
to
build
the
Temple
on
.
There
was
no
Altar
we
know
allowed
,
but
this
of
Hierusalem
.
Here
the
Passeover
was
to
be
slain
and
eaten
.
Thus
the
Apostle
,
Heb.
xiii
.
11.
The
bodies
of
those
beasts
,
whose
bloud
was
brought
into
the
Sanctuary
by
the
High
Priest
for
sin
,
are
burnt
without
the
Camp
,
v.
12.
Wherefore
,
Iesus
also
that
he
might
sanctifie
the
people
with
his
own
bloud
,
suffered
without
the
Gate
.
It
must
seal
up
unto
us
the
fulfilling
of
all
our
Redemption
.
Every
Circumstance
was
prefigured
,
and
is
now
accomplished
.
Now
was
the
great
Jubilee
when
Christ
dyed
;
now
the
whole
Burnt-Offering
was
tendred
up
to
God
.
-
3.
It
is
,
Locus
moraliter
praefigurans
Ecclesiam
.
Christ
must
die
at
Hierusalem
;
that
is
,
his
death
it
is
proper
to
,
and
effectual
for
his
Church
and
people
.
Out
of
the
bounds
of
the
Church
,
there
is
no
redemption
,
or
salvation
.
He
who
is
out
of
this
Ark
,
perishes
;
he
who
eats
the
Passeover
out
of
this
house
,
is
accursed
;
he
who
lives
out
of
this
Hierusalem
,
is
an
Heathen
.
They
erre
,
who
teach
,
In
any
Religion
there
is
possibility
of
salvation
.
No
,
Salvation
is
of
the
Iews
,
sayd
Christ
;
so
now
,
Of
the
Christians
.
Basan
is
an
high
Mountain
;
but
this
is
God's
Mountain
,
where
it
pleaseth
him
to
dwell
.
They
erre
too
,
who
teach
,
that
Christ's
sufferings
may
profit
even
extra
Ecclesiam
;
and
that
there
is
a
common
grace
beyond
the
pales
of
the
Church
.
No
,
no
sacrifice
but
in
Hierusalem
,
no
grace
but
in
the
Church
.
That
is
the
place
to
which
God
hath
respect
:
There
he
hath
commanded
a
blessing
,
and
life
for
evermore
.
If
Shimei
peep
in
Hierusalem
,
(
his
lines
pass
but
to
Gath
)
he
dies
for
it
.
Enough
of
the
conference
,
about
Christ's
decease
.
Come
we
now
to
the
Entertainment
that
the
Apostles
gave
to
this
glorious
Transfiguration
.
v.
32.
It
represents
the
Apostles
in
three
particularities
;
-
1.
In
a
weakness
,
and
indisposition
;
They
were
heavy
with
sleep
.
-
2.
In
a
more
attentive
view
,
and
contemplation
,
when
they
were
awake
,
They
saw
his
glory
,
and
the
two
men
,
that
stood
with
him
.
-
3.
In
a
sudden
,
and
passionate
affection
,
motion
,
and
petition
,
v.
33.
First
,
here
we
see
the
Apostles
in
a
great
weakness
and
indisposition
;
all
fallen
into
a
sleep
.
That
we
may
the
better
conceive
the
nature
,
and
original
of
this
their
condition
at
this
time
,
we
may
resolve
it
into
these
three
considerable
estimations
of
it
.
-
1.
As
a
Natural
infirmity
;
-
2.
As
a
Carnal
indisposition
;
-
3.
As
a
Spiritual
amazement
,
and
consternation
.
I.
Conceive
it
,
ut
naturalis
infirmitas
,
as
a
natural
Infirmity
.
No
doubt
but
they
were
bound
to
have
attended
with
all
vigilancy
upon
this
manifestation
of
our
Saviour
,
exacting
of
them
a
stedfast
watching
and
careful
observation
,
as
Elijah
to
Elisha
,
If
thou
seest
me
when
I
am
taken
from
thee
;
yet
here
these
choyse
Apostles
are
clogg'd
with
those
humane
imperfections
,
and
overtaken
with
sleep
,
when
they
should
have
been
awakned
to
most
attention
.
Nay
the
Evangelist
singles
out
Peter
,
as
the
chief
Sleeper
.
So
in
the
Garden
,
these
when
they
should
have
assisted
and
refresh'd
Christ
in
his
Passion
,
they
were
then
fallen
a
sleep
again
.
And
Christ
singles
out
Peter
;
Simon
,
couldest
thou
not
watch
one
hour
?
It
is
true
,
as
Commentators
conceive
,
it
was
in
the
time
of
Sleep
.
Peter
,
and
the
rest
were
no
Church-sleepers
;
but
being
called
to
watch
on
Mount
Tabor
,
and
Christ
Praying
all
Night
,
the
weakness
of
Nature
prevailed
upon
them
.
This
is
the
condition
of
the
best
Saints
;
Corpus
quod
corrumpitur
,
degravat
animam
.
We
live
here
a
life
of
necessities
;
we
should
wish
to
have
Evangelical
bodies
,
alwayes
to
attend
his
Glory
,
and
service
.
But
while
we
bear
about
us
these
clogs
of
corruption
,
we
are
sunk
downward
,
even
in
our
best
performances
.
This
makes
the
Saints
groan
,
not
only
under
sinful
corruptions
,
but
natural
necessities
;
fain
would
they
be
freed
from
them
,
that
they
might
be
alwayes
exercised
in
heavenly
performances
.
A
necessitatibus
meis
erue
me
,
Domine
.
But
are
these
three
noted
not
without
imputation
,
that
they
are
asleep
,
although
excuseable
by
those
forenamed
Circumstances
?
it
puts
the
occasion
into
my
mouth
to
awaken
our
Church-sleepers
,
and
drousie
Auditors
.
A
fault
though
pardonable
,
if
rarely
,
and
seldome
,
and
little
done
;
yet
let
us
question
their
practice
,
who
,
like
Solomon's
sluggard
,
Fold
up
themselves
in
sleep
;
and
like
Esay's
dogs
,
Delight
in
sleeping
.
-
1.
Whence
may
it
arise
?
-
2.
What
may
it
procure
?
-
-
1.
The
evilness
of
the
root
.
-
2.
The
bitterness
of
the
fruit
will
condemn
it
as
sinful
.
-
-
1.
Quae
radix
?
What
is
the
root
whence
it
springs
?
-
-
1.
Sometimes
out
of
Infirmity
;
and
a
child
of
God
,
and
one
whose
heart
seeks
the
Lord
,
may
be
overtaken
.
That
is
my
case
,
saith
every
one
,
it
is
mine
Infirmity
,
I
wish
it
were
otherwise
.
But
if
it
be
an
Infirmity
,
we
may
know
it
by
these
signs
;
-
-
1.
It
will
be
counted
an
Infirmity
if
we
grieve
for
it
,
and
be
sorry
,
and
humbled
,
and
troubled
at
it
.
Let
the
sin
be
never
so
small
,
yet
if
thou
continuest
in
it
securely
,
with
delight
,
or
content
;
if
thy
heart
smite
thee
not
for
it
;
thou
art
excluded
from
the
plea
of
Infirmity
.
-
2.
If
it
be
to
be
accounted
as
a
pardonable
Infirmity
,
then
we
will
strive
against
it
;
we
shall
find
a
contrary
holy
inclination
,
a
rousing
us
out
of
it
.
Thus
Christ
excused
his
Apostles
sleeping
,
Matth.
xxvi
.
41.
The
spirit
is
willing
,
but
the
flesh
is
weak
.
He
saw
,
their
desires
were
good
.
Didst
thou
ever
labour
against
it
,
pray
against
it
,
make
a
Covenant
with
thine
eyes
,
as
Iob
speaks
?
-
3.
If
we
daily
get
some
strength
,
and
prevailing
against
it
.
If
we
live
and
lye
in
our
Infirmity
,
and
after
warning
,
never
improve
it
;
it
ceases
to
be
accounted
an
Infirmity
;
't
is
to
be
reckon'd
a
voluntary
sin
.
-
2.
Sometimes
it
arises
from
our
immoderate
labours
,
defrauding
our selves
of
a
due
refreshing
,
and
so
enforcing
us
to
make
bold
with
God's
house
and
day
to
take
up
our
rest
.
This
makes
it
more
sinful
.
God
appointed
a
preparation
to
his
Sabbath
,
that
body
and
soul
may
be
better
fitted
and
enabled
.
Have
you
not
houses
to
eat
and
to
drink
in
,
saith
S.
Paul
?
Hath
not
God
given
you
the
night
for
to
sleep
,
say
I
,
and
your
houses
and
beds
to
rest
in
,
but
you
must
despise
the
Church
of
God
?
-
3.
Sometimes
ignorance
,
and
deadness
of
understanding
is
the
cause
of
it
.
When
the
spirit
of
a
man
is
unacquainted
with
what
he
hears
,
when
they
are
things
that
his
understanding
skills
not
of
,
naturally
the
soul
sinks
into
heedlesness
,
and
drowsiness
of
spirit
.
Didst
thou
know
the
gift
of
God
:
Didst
thou
consider
that
the
word
that
is
spoken
is
Life
and
Power
;
Wert
thou
acquainted
with
the
mysterie
of
Godliness
,
it
could
not
but
extort
attention
.
But
when
we
sit
as
meer
Gallio's
,
regarding
nothing
,
no
wonder
though
we
sleep
.
-
4.
Sometimes
prophaneness
,
and
neglect
,
and
contempt
of
Gods
Ordinances
;
that
is
the
original
.
They
account
the
Sabbath
a
lost
day
;
What
will
this
Babler
speak
?
They
who
see
no
beauty
in
Gods
Sanctuary
;
that
say
,
We
know
what
the
Preacher
can
say
;
such
unclean
dogs
delight
in
sleeping
.
Oh!
David
had
such
delight
in
Gods
word
,
and
calling
upon
him
,
that
he
awakened
at
midnight
;
thy
dull
prophaness
makes
thee
sleep
at
noon-day
.
Indecens
Christiano
,
si
radius
Solis
inveniat
dormientem
:
Aug.
How
much
more
unbecoming
is
it
,
that
the
Sun
of
righteousness
should
take
us
napping
?
Awake
therefore
,
thou
Sleeper
,
and
call
upon
thy
God
.
-
5.
Sometimes
Satan
works
it
in
men
.
As
he
is
a
dumb
spirit
,
or
a
deaf
spirit
;
so
sometimes
he
is
a
sleepy
,
drowsie
spirit
.
He
hates
to
see
us
spiritually
exercised
.
And
if
he
cannot
other
wayes
,
yet
this
way
he
can
prevent
the
working
of
Gods
word
:
He
can
,
like
Mercury
,
lay
souls
asleep
,
lest
they
should
hear
with
their
ears
,
and
believe
with
their
hearts
,
and
should
be
saved
.
As
,
on
Saul
,
and
his
servants
,
a
Sleep
from
God
fell
upon
them
;
so
a
sleep
from
Satan
falls
upon
many
,
till
they
be
robbed
,
like
Sampson
,
of
all
that
they
had
.
Hae
sunt
radices
.
-
2.
Qui
sructus
?
What
doth
this
deserve
?
-
-
1.
It
justly
provokes
God
to
sleep
.
We
hear
that
God
hath
his
sleep
;
He
awaked
as
one
out
of
sleep
,
Psal.
lxxviii
.
65.
Now
God
sleeps
,
when
he
is
to
us
as
one
that
sleepeth
;
that
is
,
hears
us
not
,
regards
us
not
:
As
Baal
,
It
may
be
he
is
asleep
,
call
aloud
.
Thou
that
sleepest
when
God
speaks
to
thee
,
how
dost
thou
deserve
that
God
should
sleep
,
and
turn
away
,
and
not
regard
thee
?
-
2.
It
justly
provokes
,
upon
our selves
,
even
a
spiritual
sleep
.
Esay
tells
us
of
a
Spirit
of
slumber
,
Isai.
xxix
.
10.
The
Lord
hath
poured
out
upon
you
the
spirit
of
deep
sleep
,
and
hath
closed
your
eyes
.
Rom.
xi
.
8.
God
hath
given
them
the
spirit
of
slumber
;
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
unto
this
day
.
This
is
a
fearful
judgement
,
for
a
man
to
be
spiritually
asleep
;
to
have
our
senses
closed
up
against
all
spiritual
Inspiration
,
our
Understandings
overcast
,
our
Memories
bound
,
our
Motions
fetter'd
,
our
Tongues
muzzled
,
not
able
to
call
upon
God
,
not
able
to
avoid
any
danger
,
to
foresee
any
occurrent
.
-
3.
It
justly
deserves
even
Eutychus
his
judgement
,
Acts
xx
.
9.
who
fell
into
a
dead
sleep
.
Our
prophane
customary
use
of
it
,
provokes
the
hand
of
God
against
us
.
Consider
what
S.
Peter
saith
,
Their
punishment
sleeps
not
,
and
will
one
day
upbraid
them
,
Can
you
not
awaken
one
hour
?
Then
,
Ex
lethargicis
fient
Phrenetici
,
Aug.
They
shall
awaken
out
of
a
lethargie
,
and
fall
into
a
phrensie
.
So
much
,
De
Humana
Infirmitate
.
II.
This
sleep
of
the
Apostles
,
conceive
it
ut
Carnalis
Indispositio
,
it
is
a
representation
of
our
carnal
Indisposition
.
It
represents
our
incapacity
for
any
heavenly
Revelation
.
Christ
reveals
himself
in
Glory
;
the
nature
of
man
,
in
our
corruption
,
is
so
dull
,
and
uncapable
,
that
it
is
utterly
unfit
to
reach
those
mysteries
.
Naturally
our
understanding
is
most
dull
and
unteachable
in
these
spiritual
Truths
.
In
civil
,
and
common
truths
,
we
are
quick-witted
,
and
apprehensive
;
but
in
the
things
of
God
,
the
greatest
manifestation
doth
not
affect
us
.
The
natural
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
ii
.
14.
As
the
eye
of
man
,
to
see
the
earth
,
and
ordinary
things
,
is
sharp
enough
;
but
let
it
look
upon
the
Sun
,
then
it
is
dazled
.
Aristotle
compares
us
to
Owls-eys
,
that
are
quick-sighted
in
the
dark
,
but
blind
in
the
Sun-shine
.
No
,
as
they
say
,
besides
Objectum
Gloriosum
,
there
must
be
Lumen
Gloriae
,
else
it
is
not
seen
:
So
there
must
be
Lumen
Gratiae
,
God
must
open
our
understandings
,
or
else
we
cannot
discern
spiritual
things
.
See
this
in
the
Pharises
,
Nicodemus
,
the
woman
of
Samaria
;
Christ
tells
her
of
Living
water
,
for
her
life
she
cannot
conceive
any
other
then
water
of
ordinary
use
.
Such
is
our
blindness
,
that
by
nature
we
are
utterly
uncapable
of
these
spirituals
.
III.
Conceive
it
ut
Supernaturalis
Consternatio
.
The
terrour
of
this
glorious
Vision
,
it
hath
amazed
them
;
so
overcome
their
spirits
,
that
they
are
sunk
into
astonishment
.
We
find
the
best
of
Gods
Saints
thus
wrought
upon
by
Gods
appearance
.
Abraham
,
Gen.
xv
.
12.
God
appeared
to
him
,
and
a
deep
sleep
fell
upon
him
;
and
lo
,
an
horrour
of
great
darkness
fell
upon
him
:
So
Ezekiel
,
i.
28.
At
the
Vision
of
God
he
fell
down
upon
his
face
:
So
Daniel
,
x.
8.
When
he
saw
the
Vision
,
there
remained
no
strength
in
him
;
for
his
comeliness
was
turned
in
him
into
corruption
,
and
he
retained
no
strength
.
vers.
9.
And
when
he
heard
the
voyce
of
his
words
,
then
was
he
in
a
deep
sleep
on
his
face
,
and
his
face
toward
the
ground
:
So
S.
Iohn
,
seeing
the
glory
of
Christ
,
he
was
struck
with
astonishment
:
And
when
I
saw
him
(
saith
he
,
Rev.
i.
17.
)
I
fell
at
his
feet
as
dead
.
This
Dread
arises
,
-
1.
Out
of
the
disproportion
'twixt
Humane
frailty
,
and
Gods
glory
.
Excellens
objectum
,
destruit
sensum
.
The
Sun
in
its
strength
dazles
the
eyes
of
man
,
much
more
must
the
glory
of
God
.
The
Angels
hide
their
faces
.
We
shall
surely
dye
,
because
we
have
seen
God
,
Iudg.
xiii
.
22.
-
2.
Secret
guiltiness
of
frailty
and
corruption
,
makes
every
appearance
of
Gods
Majesty
fearful
.
Not
onely
wicked
men
(
as
the
Souldiers
at
the
appearance
of
the
Angel
,
Matth.
xxviii
.
)
have
been
confounded
,
but
the
holiest
men
do
tremble
,
and
fear
at
Gods
appearance
.
Their
hearts
tell
them
,
they
are
Stipula
in
igne
,
as
Stubble
ready
to
be
consumed
in
this
flame
of
glory
.
Even
our
God
is
a
consuming
fire
.
And
if
Saints
be
thus
affrighted
and
confounded
,
what
terrour
shall
seize
upon
the
wicked
,
and
damned
Reprobates
at
his
great
Appearance
?
If
this
comfortable
Transfiguration
were
so
dreadful
to
the
Apostles
,
how
shall
they
approach
near
him
,
when
he
shall
come
against
them
in
flames
of
fire
?
Oh!
then
shall
they
call
to
the
Mountains
to
hide
them
,
and
the
Hills
to
cover
them
.
If
glimpses
of
Glory
be
dreadful
,
what
will
the
ugly
appearance
of
Hell
and
vengeance
be
?
Who
can
dwell
with
devouring
fire
?
Who
can
dwell
with
everlasting
burnings
?
Thus
we
have
considered
the
Apostles
in
their
weakness
;
Secondly
,
Let
us
consider
them
in
their
more
attentive
view
and
contemplation
of
his
Glory
.
It
is
a
good
rule
,
Lex
vigilantibus
,
&
non
dormientibus
prodest
:
So
,
every
manifestation
of
Christ
,
it
cannot
affect
them
,
who
shut
their
eyes
against
it
.
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
,
Ephes.
v.
14
The
Sun
may
shine
,
but
they
who
close
their
eyes
,
cannot
see
it
.
Outward
Revelations
profit
not
,
except
an
inward
Inspiration
awaken
us
to
behold
them
.
When
they
were
awake
;
-
1.
They
saw
his
Glory
.
First
they
sleep
,
then
they
are
awakened
,
then
they
behold
him
.
It
figures
out
unto
us
the
order
of
our
enjoying
the
face
of
God
:
First
,
we
must
all
sleep
the
sleep
of
Death
;
our
Mortality
cannot
admit
of
that
Vision
:
then
when
we
shall
awaken
out
of
that
sleep
,
we
shall
arise
renewed
,
strengthened
,
and
see
his
Majesty
.
Now
Faith
represents
him
:
The
eye
of
Faith
must
be
clozed
by
Death
,
then
at
our
Resurrection
,
we
,
who
sleep
in
the
dust
,
shall
be
raised
,
and
stand
before
him
.
Psal.
xvii
.
15.
As
for
me
,
I
will
behold
thy
face
in
righteousness
;
I
shall
be
satisfied
,
when
I
awake
with
thy
likeness
.
-
2.
They
saw
the
two
men
that
stood
with
him
.
Saw
them
,
that
is
,
knew
them
.
But
how
could
they
know
those
whom
they
never
saw
?
-
-
1.
Some
Papists
tell
us
,
They
had
seen
their
Pictures
.
So
Stella
,
&c.
-
2.
May
be
,
Ex
Colloquio
,
that
is
the
best
learning
of
Moses
and
Elias
.
-
3.
Rather
,
Ex
lumine
Gloriae
;
and
to
foreshew
us
the
happiness
of
heaven
:
Then
we
shall
see
,
and
know
certainly
all
the
Saints
past
and
gone
:
As
Samuel
,
lumine
Prophetiae
,
knew
Saul
,
antea
non
visum
;
so
shall
we
converse
with
all
the
Saints
.
Adam
knew
his
wife
,
as
soon
as
she
was
brought
to
him
.
THE
FIFTH
SERMON
ON
S.
LUKE
ix
.
33.
And
it
came
to
pass
,
as
they
departed
from
him
,
Peter
said
unto
Iesus
,
Master
,
it
is
good
for
us
to
be
here
,
and
let
us
make
three
Tabernacles
,
one
for
Thee
,
and
one
for
Moses
,
and
one
for
Elias
;
not
knowing
what
he
said
.
WE
have
seen
the
Entertainment
that
the
Apostles
gave
to
this
glorious
Transfiguration
;
First
,
In
their
weakness
and
indisposition
.
Secondly
,
In
their
more
attentive
view
and
contemplation
.
Now
follows
,
Thirdly
,
Their
manner
of
Entertainment
,
in
a
sudden
,
and
passionate
,
and
affectionate
Suit
and
Petition
.
The
Text
then
represents
that
Effect
which
this
glorious
Appearance
wrought
in
the
Apostles
.
This
ravishing
joy
stirs
up
in
them
a
sudden
,
passionate
Suit
,
and
Request
,
for
a
constant
enjoying
of
this
glorious
Vision
.
And
it
stands
upon
three
particulars
:
-
1.
Is
the
occasion
of
this
Request
;
that
is
,
the
departing
,
and
withdrawing
of
Moses
and
Elias
;
As
they
departed
from
him
.
-
2
,
Is
the
summ
and
substance
of
their
Request
;
specified
,
-
-
1.
In
the
person
who
makes
it
,
Peter
:
Peter
said
.
-
2.
In
the
person
to
whom
it
is
tendred
,
to
Christ
;
Iesus
,
Master
.
-
3.
The
Request
it self
.
In
it
,
-
-
1.
A
motion
for
continuance
;
It
is
good
for
us
to
be
here
.
-
2.
A
proffer
of
service
to
further
this
continuance
,
And
let
us
make
three
Tabernacles
,
one
for
Thee
,
and
one
for
Moses
,
and
one
for
Elias
.
-
3.
The
censure
of
this
Request
;
what
judgement
the
Holy
Ghost
passes
upon
it
;
it
was
unwarrantable
,
unadvised
;
Not
knowing
what
he
said
.
First
,
The
occasion
of
this
Request
;
The
departure
of
Moses
and
Elias
.
These
two
Saints
now
withdraw
themselves
from
this
glorious
Appearance
,
and
betake
themselves
to
those
Eternal
Habitations
,
from
whence
they
were
called
to
attend
our
Saviour
.
The
Reason
,
and
Purpose
of
this
present
departure
,
and
leaving
Mount
Tabor
,
may
be
given
in
divers
congruities
:
-
1.
Respectively
to
themselves
.
-
2.
Respectively
to
Christ
.
-
3.
Respectively
to
the
Apostles
.
I.
Respectively
to
themselves
:
They
departed
:
-
1.
Quia
officio
functi
;
They
have
performed
that
service
for
which
they
were
sent
;
they
had
testified
of
Jesus
his
Deity
,
and
Mediatourship
;
done
homage
to
him
as
their
God
,
and
Saviour
.
Having
performed
this
service
,
they
depart
from
him
,
and
leave
the
world
.
It
represents
to
us
the
date
of
the
Saints
continuance
with
us
;
they
have
their
employment
,
and
having
finished
that
work
,
they
are
removed
and
withdrawn
from
us
.
Till
Moses
hath
done
his
work
,
no
weakness
nor
decay
appeared
in
him
;
when
that
time
is
finish'd
,
no
strength
can
prolong
him
.
Elias
must
not
be
weary
of
his
life
,
till
he
hath
finished
his
course
;
when
that
is
accomplished
,
he
is
fetched
away
presently
.
The
Saints
,
in
this
respect
,
are
like
to
Iacob's
vision
of
Angels
;
they
were
all
Ascendentes
,
&
descendentes
,
non
commorantes
.
As
S.
Chrysostom
,
comparing
those
two
places
in
the
Acts
;
first
S.
Paul's
escaping
in
a
basket
out
of
Damascus
,
Acts
ix
.
24.
and
his
resolute
going
to
Ierusalem
,
Acts
xxi
.
13.
observes
,
till
S.
Paul
had
done
his
work
,
he
shifts
for
his
life
;
when
he
had
finished
it
,
he
offers
himself
to
death
.
It
is
the
condition
of
all
the
Saints
,
Having
served
their
generations
,
according
to
the
counsel
of
God
,
they
are
withdrawn
,
and
no
more
converse
with
us
.
As
a
faithful
servant
makes
no
lingring
,
or
delays
,
but
being
sent
,
and
having
dispatched
his
business
,
as
Elizaeus-servant
,
salutes
no
man
,
but
returns
back
again
.
We
wish
the
continuance
of
the
Saints
with
us
:
No
,
they
have
their
work
set
them
,
their
time
set
them
,
and
having
accomplished
that
,
they
must
not
fix
here
;
but
return
to
him
whose
Agents
and
Servants
they
are
.
Moses
and
Elias
discharging
their
Office
of
Attestation
to
Christ
,
are
called
into
heaven
again
;
They
departed
.
-
2.
Quia
à
visione
removendi
;
They
have
a
view
of
Christ
Incarnate
,
but
they
must
not
yet
fully
and
constantly
enjoy
him
,
but
transiently
,
and
so
depart
from
him
.
Their
joy
in
heaven
will
not
be
full
,
till
Christ
be
there
at
his
glorious
Ascension
.
Now
they
are
graced
with
this
temporary
enterview
,
and
withdrawn
from
it
.
Even
the
glory
of
the
Saints
in
heaven
is
thus
dispensatively
,
and
by
degrees
,
vouchsafed
unto
them
.
They
in
heaven
lived
in
expectation
of
this
blessed
Appearance
:
and
,
till
then
,
lissening
,
and
looking
to
see
their
Saviour
;
they
cry
,
How
long
,
Lord
,
how
long
?
As
before
his
Descention
,
the
Saints
on
earth
cried
,
Oh
that
thou
wouldst
bow
the
heavens
,
and
come
down
!
So
they
in
heaven
were
wishing
,
Oh
that
the
heavens
might
open
to
receive
him
back
again
.
Their
full
consummation
will
not
be
made
perfect
,
till
we
,
with
Christ
,
be
caught
up
in
the
clouds
.
They
are
,
Sub
Altare
,
non
super
Thronos
.
They
are
cloathed
in
Whites
,
Sed
nondum
Duplicibus
induuntur
;
they
must
wait
for
that
accomplishment
.
We
are
in
Tabernaculis
,
they
in
Atriis
,
but
not
in
Thronis
.
-
3.
Quia
ad
statum
redituri
;
Because
they
were
to
return
to
their
former
state
.
This
their
Appearance
on
earth
was
Extraordinary
,
and
Miraculous
,
by
special
Dispensation
;
but
their
Abode
and
Mansion
,
that
's
in
heaven
.
The
presence
of
the
Saints
departed
,
is
not
to
be
expected
,
nor
imagined
,
but
onely
in
these
cases
of
Miraculous
Employment
.
There
is
not
onely
a
gulph
of
Separation
'twixt
hell
and
heaven
,
but
a
distance
of
Separation
also
'twixt
heaven
and
us
.
We
have
heard
,
in
Popery
,
of
the
many
Walkings
and
Appearances
of
the
Saints
departed
:
But
they
are
all
of
them
dreams
of
deceived
Men
,
or
lyes
of
deceiving
Devils
,
except
this
Appearance
.
There
is
no
conversation
of
dead
men
on
earth
.
Lazarus
must
not
leave
Abraham's
bosome
not
to
ease
Dives
,
not
to
convert
his
brethren
.
What
is
said
of
Christ
,
is
true
of
the
Saints
,
Whom
the
heavens
must
contain
.
They
go
from
hence
,
and
are
seen
no
more
.
They
departed
,
II.
Respectively
to
Christ
.
-
1.
They
depart
from
Christ
,
Gloriam
deposituro
:
This
Attendance
and
Service
done
to
Christ
by
these
Saints
,
it
is
but
temporary
,
and
to
cease
;
and
so
these
glorious
Spirits
,
having
honoured
him
with
their
presence
,
are
sequestred
from
him
.
As
Christ
assumed
this
Transfiguration
,
so
now
he
resumes
his
state
of
Abasement
.
When
he
is
invested
with
his
full
Glory
,
then
they
follow
the
〈◊〉
wheresoever
he
goes
.
Now
he
leaves
his
glorious
guard
of
Angels
,
and
Saints
,
and
sorts
himself
with
mortal
,
weak
,
contemptible
men
.
This
Transfiguration
,
it
was
Actus
Gloriae
,
but
not
Status
.
As
to
Moses
and
Elias
he
shews
his
Glory
as
he
passeth
by
them
;
they
saw
but
his
back-parts
;
but
till
his
full
Consummatum
est
,
he
puts
himself
into
the
exercise
of
his
Humiliation
.
-
2.
They
depart
from
him
,
In
Ecclesia
permansuro
.
Moses
and
Elias
,
they
have
their
limited
time
,
but
they
must
vanish
;
Christ
,
he
abides
in
his
Church
,
and
remains
for
ever
.
The
Ministery
of
the
Law
by
Moses
,
and
the
Prophets
,
it
was
but
till
The
time
of
Reformation
,
Heb.
ix
.
10.
but
when
Christ
is
manifested
,
and
he
assumes
the
regiment
of
his
Church
,
then
he
is
the
only
Governour
and
Master
.
The
servant
abides
not
in
the
house
for
ever
,
but
the
Son
abideth
for
ever
,
Ioh.
viii
.
35.
They
served
to
usher
in
Christ
into
the
world
;
and
,
he
being
present
,
they
vail
,
and
give
place
.
The
Law
was
dated
,
and
limited
;
but
the
Gospel
,
't
is
An
everlasting
Gospel
,
Rev.
xiv
.
6.
Divers
ways
he
spake
unto
the
Fathers
,
in
times
past
,
by
the
Prophets
;
but
now
by
his
Son
,
Heb.
i.
1
,
2.
And
there
are
none
to
come
after
him
.
These
gave
light
,
as
A
candle
shining
in
a
dark
place
,
2
Pet.
i.
19.
Lucerna
&
accendi
debet
,
&
extingui
potest
:
Christ
is
as
the
bright
Day-star
,
nay
,
as
the
glorious
Sun
.
Floruit
hoc
semen
in
figuris
;
prodeunte
fructu
,
flos
decidit
.
S.
Iohn's
acknowledgement
,
suits
Moses
,
and
all
the
Prophets
,
He
must
increase
,
but
I
must
decrease
,
Ioh.
iii.
30.
Old
things
are
passed
away
,
all
things
become
new
.
III.
This
departure
of
them
is
respectively
to
the
Apostles
,
-
1.
To
teach
them
,
that
this
Revelation
,
and
Vision
of
Glory
,
is
not
to
be
perpetual
.
The
Apostles
are
loth
to
leave
heaven
,
and
to
relinquish
this
happiness
:
Yes
,
but
though
they
have
a
ravishing
enterview
,
yet
they
must
be
parted
.
Ioseph's
brethren
were
invited
to
dine
with
Ioseph
,
but
yet
they
must
back
again
into
Canaan
,
to
their
charge
and
families
,
and
not
abide
there
till
all
come
with
them
.
So
,
the
Saints
have
some
ravishing
apprehensions
;
and
are
lift
up
,
many
times
,
in
the
sweetness
of
Gods
favour
,
even
to
the
heavens
;
they
are
among
the
Angels
,
but
it
is
not
lasting
.
Secundum
hanc
gratiam
,
recessurus
accedit
,
&
recedit
accessurus
.
These
joys
are
transient
,
we
cannot
sit
by
them
.
S.
Aug.
on
those
words
,
Let
the
hearts
of
those
rejoyce
that
seek
the
Lord
,
tells
us
,
We
must
onely
have
,
Gaudium
quaerentium
,
non
comprehendentium
.
Thus
Christ
appear'd
,
and
soon
after
vanished
.
They
depart
,
-
2.
Quia
ad
Scripturas
remittendi
;
These
Saints
leave
them
to
the
ordinary
set
course
of
the
holy
〈◊〉
.
For
extraordinary
Assurance
,
they
hear
Moses
and
●…lias
;
but
for
the
ordinary
standing
course
of
Religion
,
To
the
Law
,
and
to
the
Testimony
.
We
have
a
more
sure
word
of
the
Prophets
,
saith
S.
Peter
,
comparatively
to
this
Vision
.
God
may
visit
us
with
miraculous
Revelations
;
but
that
which
we
must
stick
to
,
is
the
life
of
Faith
,
and
food
of
the
Scriptures
.
For
a
while
,
the
Israelites
were
fed
with
Manna
;
but
in
Canaan
they
must
feed
upon
the
fruits
of
the
land
.
Lazarus
must
not
go
to
Dives
his
brethren
,
They
have
Moses
and
the
Prophets
,
let
them
hear
them
,
Luke
xvi
.
29.
We
have
S.
Paul
,
S.
Peter
,
Christ
,
all
,
in
the
Scripture
.
They
depart
,
-
3.
That
the
Apostles
,
Uno
Christo
contenti
sint
.
The
presence
of
these
Saints
is
refreshing
;
but
yet
though
they
vanish
,
Christ's
presence
is
sufficient
.
As
Christ
said
,
All
ye
shall
leave
me
alone
,
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
,
Ioh.
xvi
.
32.
So
,
if
all
other
sweet
societies
break
,
yet
it
is
enough
if
Christ
abide
with
us
.
Rather
be
with
Christ
in
a
dungeon
,
then
in
heaven
without
him
.
We
never
prize
Christ
sufficiently
,
till
he
be
to
us
instead
of
all
comforts
.
Let
us
be
sequestred
from
all
the
Saints
,
Abraham
knows
us
not
,
Israel
acknowledgeth
us
not
,
Esa.
lxiii
.
16
but
thou
art
our
Father
,
our
Redeemer
.
Christ
must
be
so
;
-
-
1.
For
Faith
and
Doctrine
,
onely
Christ
.
Papists
have
their
Saints
,
and
sue
to
them
;
we
have
no
such
services
,
they
are
out
of
our
sight
;
onely
Christ
is
with
us
.
-
2.
For
matter
of
Comfort
;
How
often
do
we
lose
the
society
of
Saints
,
and
those
refreshing
fellowships
?
Yet
if
Christ
abide
with
us
,
if
we
enjoy
his
company
,
it
is
enough
.
Whom
have
I
in
heaven
but
thee
?
And
there
is
none
upon
earth
that
I
desire
besides
thee
,
Psal.
lxxiii
.
25.
The
Sun
alone
is
more
cheering
,
and
refreshing
,
then
all
the
Stars
in
the
firmament
;
so
is
Christ
,
then
all
the
Saints
.
So
much
for
the
Occasion
.
Come
we
Secondly
,
to
the
summ
and
substance
of
their
Request
;
specified
-
1.
In
the
Person
,
who
makes
it
;
Peter
.
No
doubt
,
the
two
other
were
much
affected
with
this
Glory
;
but
Peter
is
most
fervent
,
and
forward
,
and
breaks
out
into
this
Passion
.
We
finde
not
any
act
of
forwardness
in
Peter
,
but
it
is
made
by
the
Papists
an
Argument
of
Precedeny
.
Bellarmine
reckons
up
twenty
Arguments
of
his
Prerogative
.
If
Christ
do
but
enter
into
Peter's
Boat
,
it
is
to
invest
him
in
a
Supremacie
.
Whereas
,
not
Supremacy
,
but
Fervency
,
and
sometimes
Infirmity
,
often
makes
him
outstrip
his
fellow-Apostles
.
-
-
1.
A
little
before
this
Transfiguration
,
Matth.
xvi
.
he
was
Primus
in
Infidelitate
;
Christ
must
not
dye
,
vers.
22.
-
2.
In
this
Transfiguration
,
he
was
Primus
in
Infirmitate
.
Peter
,
he
was
asleep
,
Signantèr
;
Primus
in
Temeritate
,
he
breaks
out
first
in
this
hasty
motion
.
But
as
S.
Peter's
personal
Infirmities
are
not
imputable
;
so
neither
are
his
personal
Graces
communicable
,
nor
his
personal
Prerogatives
,
hereditary
.
This
Motion
is
specified
,
-
2.
In
the
Person
to
whom
it
is
made
;
Iesus
,
Master
:
and
conceive
it
in
two
expressions
;
-
-
1.
It
is
directed
to
Christ
,
not
to
Moses
,
or
Elias
;
they
make
no
Prayer
,
Motion
,
Suit
to
them
;
there
is
no
entercourse
or
speech
'twixt
the
Apostles
,
and
these
Saints
:
purposely
,
all
parley
,
or
conference
;
much
more
,
Prayer
and
Invocation
,
is
omitted
,
and
restrained
.
You
are
come
to
the
spirits
of
just
men
made
perfect
,
and
to
Iesus
the
Mediatour
,
Heb.
xii
.
23
,
24.
Prayers
to
Saints
departed
,
are
unlawful
.
They
are
not
to
be
made
,
-
-
1.
Not
to
Saints
absent
;
Quia
Oratio
est
actus
Rationis
;
and
it
is
a
vain
thing
to
Invocate
those
who
are
absent
.
Nay
,
-
2.
Not
to
present
Saints
;
Quia
Oratio
est
actus
Religionis
.
All
our
Supplications
must
be
thus
directed
,
Iesus
,
Master
:
None
is
our
Master-Iesus
,
but
he
.
-
2.
It
is
directed
to
Christ
,
even
concerning
Moses
and
Elias
:
Peter
being
desirous
of
their
stay
,
he
begs
it
of
Christ
;
accounting
these
Saints
at
his
pleasure
,
for
stay
,
or
departure
.
He
is
Commander
,
and
Governour
of
all
in
heaven
,
and
in
earth
.
His
Command
cited
them
,
his
Pleasure
dismisses
them
,
his
Word
can
stay
them
;
in
all
things
he
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Angels
are
his
Attendants
;
Legions
of
Devils
are
at
his
Command
;
the
highest
Saints
are
at
his
beck
:
As
Pharaoh
to
Ioseph
,
Without
thee
shall
no
man
lift
up
his
hand
,
or
foot
,
in
all
the
land
of
Egypt
,
Gen.
xli
.
44.
So
,
God
hath
authorised
Christ
;
no
Saint
,
or
Angel
,
but
must
attend
his
Pleasure
.
Worship
him
all
ye
Saints
.
Thirdly
,
Come
we
to
the
Request
it self
:
And
in
it
,
I.
Of
the
Motion
for
Continuance
;
Bonum
est
nobis
esse
hic
;
It
is
good
for
us
to
be
here
.
This
is
a
mix'd
Motion
:
And
let
us
consider
in
it
,
Quae
vera
,
&
bona
;
and
then
when
we
come
to
the
Censure
,
we
will
consider
,
Quae
temerè
,
&
inepté
.
In
this
Motion
for
Continuance
,
there
are
several
Truths
,
and
very
considerable
:
-
1.
Primò
territi
,
nunc
gaudio
affecti
;
First
,
we
saw
them
cast
into
a
kind
of
Astonishment
,
In
somno
ecstatico
;
now
see
it
ends
in
Joy
and
Comfort
.
It
is
the
order
of
Gods
making
himself
known
;
first
,
to
strike
us
with
fear
,
to
bring
us
to
comfort
;
first
,
Astonishments
;
then
,
Consolations
.
Thus
he
dealt
with
Mary
:
first
,
she
was
afraid
;
then
,
she
was
raised
to
Sing
her
Magnificat
.
So
,
with
Zechary
:
So
,
with
the
Shepherds
.
The
Devil
,
on
the
contrary
,
he
breeds
false
joys
,
but
leaves
true
terrours
in
the
soul.
That
's
one
Considerable
.
-
2.
Societas
Sanctorum
semper
desideranda
.
Peter
was
loth
to
leave
the
Company
,
and
Society
of
these
holy
men
.
Oh!
It
is
good
to
be
here
always
.
The
Communion
of
Saints
,
it
is
a
great
part
of
heaven
:
You
are
come
to
the
Assembly
of
the
First-born
;
to
the
spirits
of
just
men
made
perfect
.
David
professes
,
Psal.
xvi
.
3.
All
his
delight
is
in
the
Saints
on
earth
.
Ill
company
is
a
pattern
of
hell
;
hasten
from
them
:
But
the
fellowship
of
the
Saints
is
a
ravishing
comfort
;
hasten
to
them
.
Hast
thou
the
company
of
a
Saint
?
Prize
it
;
but
,
Depart
from
the
Tents
of
those
wicked
men
,
Numb
.
xvi
.
26.
That
's
a
second
Considerable
.
The
last
is
,
-
3.
The
joyes
of
Glory
,
and
Presence
of
Christ
,
are
ravishing
and
transporting
.
Nothing
doth
so
satisfie
the
soul
,
and
inebriate
the
spirit
,
as
these
rays
and
beams
of
Glory
.
Oh!
taste
and
see
how
good
,
how
sweet
,
God
is
.
Now
,
how
transporting
the
Comfort
is
,
that
is
in
the
glorious
Presence
of
Christ
,
will
appear
by
these
five
Comparisons
:
-
-
1.
Comparatively
to
all
outward
joyes
and
comforts
;
It
makes
him
forget
all
;
he
thinks
not
of
kindred
,
friends
,
any
worldly
comfort
;
he
can
be
content
never
to
go
down
from
this
Mount
more
;
bids
adieu
to
father
,
friends
,
houses
;
all
are
nothing
to
being
here
.
-
2.
Comparatively
to
all
other
manifestations
of
God
out
of
Christ
;
Moses
,
he
trembles
;
Manoah
quakes
;
Abraham
is
astonish'd
;
Daniel
,
he
is
dead
.
Oh!
God
out
of
Christ
,
is
fearful
;
God
in
Christ
,
is
gracious
.
The
Glory
of
God
,
affrights
;
the
Glory
of
Christ
,
cheers
,
and
refreshes
.
-
3.
Comparatively
to
other
entercourses
with
Christ
.
Peter
heard
his
heavenly
Sermon
on
the
Mount
,
yet
said
not
then
,
Bonum
est
esse
hîc
.
-
4.
Comparatively
to
other
miraculous
manifestations
,
which
would
have
taken
us
;
as
,
-
-
1.
In
miraculo
Cibationis
,
When
he
fed
five
thousand
:
-
2.
In
captura
Piscium
,
In
the
great
draught
of
Fish
:
-
3.
In
mutatione
Vini
,
When
the
water
was
turned
into
wine
:
-
4.
In
captura
Argenti
,
When
the
Fish
was
taken
with
money
in
the
mouth
:
-
In
all
these
manifestations
of
Christ's
miraculous
Power
,
we
would
have
cried
,
Bonum
est
esse
hîc
.
But
Peter
was
not
affected
with
any
of
these
:
only
,
at
this
Transfiguration
;
Master
,
saith
he
,
It
is
good
to
be
here
.
-
5.
Comparatively
to
the
fulness
of
Glory
;
That
is
not
onely
ravishing
,
but
this
glimpse
of
Glory
too
;
even
the
least
degree
of
it
.
Corollar
.
-
-
1.
If
two
Saints
be
so
delightful
;
Quid
Societas
omnium
Angelorum
,
&
Sanctorum
?
What
is
the
company
of
all
the
Saints
and
Angels
?
-
2.
If
a
glimpse
of
Glory
be
so
delicious
,
What
is
the
fulness
of
it
?
O
,
how
great
is
thy
goodness
,
which
thou
hast
laid
up
for
them
that
fear
thee
▪
Psal.
xxxi
.
19.
-
3.
If
Gloria
Humanitatis
be
so
transporting
,
How
much
more
,
Gloria
Deitatis
?
-
4.
If
Sola
visio
sic
afficit
,
quid
participatio
?
If
onely
the
sight
of
Glory
do
so
affect
,
What
will
the
participation
of
it
do
?
We
have
seen
the
Motion
for
Continuance
,
It
is
good
being
here
.
Now
follows
,
II.
The
proffer
of
service
to
further
this
Continuance
;
Let
us
make
three
Tabernacles
,
one
for
Thee
,
one
for
Moses
,
one
for
Elias
.
It
is
a
mix'd
Motion
;
and
though
rash
,
and
unadvised
,
and
unreasonable
;
yet
,
for
the
generality
,
it
carries
with
it
some
,
not
onely
excusable
,
but
commendable
affections
,
in
S.
Peters
making
of
it
.
It
was
,
Inconsulta
,
&
praematura
Devotio
.
Ambros.
Unadvised
,
and
rash
;
but
yet
well-meant
,
and
devout
.
View
the
Prints
of
Devotion
and
Goodness
that
were
in
it
;
and
in
the
Censure
we
shall
see
the
weaknesses
of
it
;
the
blots
of
imperfection
that
were
in
it
.
-
1.
The
first
Print
of
Devotion
and
Piety
,
is
,
That
he
proffers
to
erect
a
Tabernacle
for
Christ
,
and
these
Saints
.
Observe
,
The
Presence
of
Christ
,
and
his
Saints
,
is
to
be
honoured
with
our
best
services
:
No
pains
,
or
cost
,
can
be
too
precious
to
entertain
such
a
Presence
as
our
Saviour's
.
S.
Peter
puts
not
off
Christ
with
empty
Observances
;
Adoring
his
Glory
,
Admiring
his
Beauty
,
with
wishes
onely
for
his
Continuance
;
but
bethinks
himself
of
dedicating
,
and
devoting
his
Labours
and
Cost
to
Honour
and
Retain
him
.
Naturally
,
Religion
consults
with
the
Shunamite
,
What
shall
we
do
for
him
?
If
he
be
a
God
,
then
there
must
be
a
Religion
,
and
Worship
;
if
that
,
then
a
Temple
,
or
Tabernacle
;
and
if
that
,
then
it
must
be
answerable
to
his
Glory
,
in
the
comeliest
manner
:
These
are
the
natural
consequences
of
Reason
and
Piety
.
See
David
,
how
careful
he
was
to
erect
a
Tabernacle
for
Gods
Worship
?
So
forward
was
he
,
that
the
Prophet
must
restrain
him
,
and
cool
his
Devotion
;
I
will
not
serve
the
Lord
with
that
which
cost
me
nothing
;
refusing
ease
,
and
help
,
to
support
the
charge
;
but
he
will
honour
God
with
his
Substance
.
He
envied
himself
his
own
house
,
till
God
had
his
.
I
dwell
in
Cedar
,
and
the
Ark
of
God
under
Curtains
.
Nay
,
it
takes
up
all
his
thoughts
;
he
afflicts
himself
for
it
.
Psal.
cxxxii
.
1.
Lord
remember
David
,
and
all
his
afflictions
:
He
would
not
climb
up
to
his
Bed
—
till
he
found
out
a
place
for
the
Lord
.
Alas
!
we
can
be
content
to
tender
him
some
cheap
Observances
;
but
to
be
charged
,
for
our
Religion
,
to
erect
Tabernacles
,
to
bestow
pains
,
and
cost
,
that
sets
us
off
;
that
is
the
best
God
,
and
Religion
,
that
costs
us
least
.
Oh!
It
is
an
argument
of
our
base
esteem
of
God
,
of
Religion
,
of
our
Souls
,
of
the
kingdome
of
Heaven
,
when
we
murmur
at
any
charge
our
Religion
requires
of
us
.
The
Lord
upbraids
the
Jews
,
Hag.
i.
4.
Is
it
time
for
you
,
O
ye
,
to
dwell
in
your
cieled
houses
,
and
this
House
lye
waste
?
The
Heathens
scorned
to
hear
of
Cheapness
in
the
service
of
their
gods
.
Phidias
perswading
to
make
the
Statue
of
Minerva
,
In
marmore
,
potius
quam
ebore
;
said
,
-
-
1.
It
would
last
better
:
-
2.
It
was
vilius
,
cheaper
:
The
Athenians
hissed
at
that
reason
.
-
2.
The
second
Print
of
Piety
in
this
motion
of
Peter
,
is
,
He
consults
with
Christ
in
the
choice
of
this
service
,
that
he
would
perform
towards
him
:
Matth.
xvii
.
4.
Master
,
if
thou
wilt
,
let
us
make
here
three
Tabernacles
;
he
submits
to
his
Appointment
and
Direction
in
all
this
forwardness
.
No
Service
or
Worship
is
to
be
tendred
to
Christ
,
but
what
he
allows
and
gives
warrant
to
.
You
shall
not
do
whatsoever
is
good
in
your
own
eyes
,
but
what
I
command
you
.
In
matters
of
Religion
,
Invention
is
Superstition
.
As
Vincentius
,
alluding
to
S.
Pauls
words
,
Tradidi
quod
accepi
;
quod
accepimus
,
non
quod
excogitavimus
.
As
they
at
Samaria
,
we
must
learn
the
manner
of
the
God
of
the
Countrey
.
Moses
,
though
wise
,
and
holy
,
yet
refers
the
Worship
of
God
to
his
own
choice
.
Exod.
x.
26.
We
know
not
with
what
we
must
serve
the
Lord
,
till
we
come
thither
.
And
all
his
frame
of
the
Tabernacle
,
must
be
done
according
to
the
pattern
shewn
in
the
Mount
.
Id
utique
Deo
dignum
,
quod
ipse
Deus
sibi
fatetur
acceptum
.
That
God
is
to
be
worshipped
,
nature
tells
us
;
but
how
,
that
is
his
Choice
and
Pleasure
,
and
matter
of
Revelation
.
Strange
fire
was
abominable
;
so
are
invented
Services
.
Devotion
,
in
respect
of
forwardness
,
and
cheerfulness
,
and
frankness
,
asks
,
and
offers
,
Wherewithall
shall
I
come
before
the
Lord
,
and
how
my self
before
the
high
God
?
Shall
I
come
before
him
with
Offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousans
of
Rams
,
or
with
ten
thousands
of
rivers
of
Oyl
?
Micah
vi
.
6
,
7.
But
Faith
and
Obedience
,
takes
this
answer
,
vers.
8.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requires
:
Free-will-offerings
for
their
kind
prescribed
,
these
will
be
accepted
.
-
3.
A
third
Print
of
Devotion
,
in
this
proffer
of
S.
Peter
,
is
,
his
care
for
Christ
,
and
these
two
Saints
.
He
thinks
not
of
himself
,
and
provision
for
his
own
safety
and
abode
;
he
had
no
thoughts
of
a
Tabernacle
to
shelter
himself
.
Love
,
and
Devotion
to
God
and
his
Church
,
transports
the
Saints
out
of
themselves
,
makes
them
even
forget
their
own
comforts
in
respect
of
God
.
All
S.
Peter's
care
and
solicitude
,
is
for
Christ
.
Love
seeketh
not
her
own
;
but
the
glory
of
Christ
hath
the
first
thoughts
,
and
deepest
consultations
.
When
self-love
swayes
us
,
then
we
are
all
for
our selves
,
take
care
for
building
our
own
Tabernacles
,
provide
for
our
own
.
Whereas
Tertullian
observes
,
Not
any
that
followed
Christ
,
that
ever
questioned
how
they
should
live
:
None
said
,
Non
habeo
,
quo
vivam
.
Pietas
non
respicit
vitam
,
multo
minus
victum
.
-
-
1.
It
is
enough
for
S.
Peter
to
be
,
In
famulatu
Christi
.
Attendance
upon
him
,
is
provision
enough
.
As
Noblemen
count
themselves
more
honoured
to
serve
in
the
Court
,
then
to
Lord
it
in
their
own
.
-
2.
Faith
knows
,
Christ
will
take
care
of
them
.
Take
thou
care
to
provide
for
Christ
,
Christ
will
provide
for
thee
.
Let
Obed-Edom
prepare
a
Tabernacle
for
the
Ark
,
the
Ark
shall
bring
a
blessing
upon
his
Tabernacle
.
As
Elias
to
the
Widow
,
Provide
for
me
first
,
venture
all
thy
Meat
and
Oyl
,
and
be
sure
of
a
blessing
of
encrease
.
If
Christ
have
a
Tabernacle
,
he
will
not
shut
us
out
of
dores
.
As
God
to
David
,
Because
thou
hast
thought
to
build
me
a
House
,
I
will
build
thee
a
sure
house
.
So
much
of
Peters
proffer
of
furtherance
for
continuance
of
Christ
and
those
two
Saints
with
him
.
Now
follows
,
III.
The
Censure
that
the
Scripture
passes
upon
this
Motion
:
It
was
inconsiderate
and
unadvised
;
He
knew
not
what
he
said
.
Take
of
it
a
double
Consideration
;
-
1.
Consider
the
Nature
and
Condition
of
this
sudden
,
inconsiderate
Motion
,
whence
it
ariseth
.
-
2.
Consider
the
particular
Conviction
of
this
rashness
in
Peter
,
in
the
many
particularities
of
his
error
,
in
making
it
.
First
,
Consider
the
Nature
and
Condition
of
this
Motion
,
Whence
arose
this
sudden
,
and
unadvised
,
and
impertinent
Motion
of
Peter's
?
It
was
from
three
Principles
;
-
1.
It
arose
,
Ex
passione
vehementi
:
Peter
being
ravished
and
transported
with
this
glorious
Appearance
of
Christ
in
Majesty
,
is
overtaken
with
a
sudden
passion
of
joy
,
and
fear
too
,
saith
S.
Mark
.
Observe
;
Excessive
Passions
transport
us
sometimes
to
unadvised
,
unwarrantable
thoughts
and
desires
,
even
in
matters
of
Piety
and
Devotion
to
Christ
.
See
it
in
S.
Peter
,
Luk.
v.
8
,
9.
there
he
was
overtaken
with
a
passion
of
Fear
at
the
great
draught
of
Fish
;
it
stirs
up
a
strange
,
sudden
Motion
,
Lord
,
depart
from
me
,
for
I
am
a
sinfull
man
:
His
Fear
abandons
Christs
Presence
and
Society
.
Here
,
in
this
place
,
a
passion
of
Joy
puts
him
upon
a
vain
,
inconsiderate
suit
;
it
casts
him
into
a
dream
,
and
he
talks
like
one
in
a
dream
,
or
trance
;
Psal.
cxxvi
.
1.
Then
were
we
like
men
that
dream
.
Ioh.
xiii
.
8.
Christ
offering
to
wash
S.
Peters
feet
,
he
is
taken
with
a
sudden
passion
of
preposterous
Reverence
,
and
Humility
;
Lord
,
thou
shalt
never
wash
my
feet
.
So
,
again
,
Matth.
xvi
.
22.
Christ
foretelling
his
death
,
Peter
is
overtaken
with
a
preposterous
passion
of
Love
,
breaks
out
into
this
inconsiderate
Motion
,
Lord
,
be
it
far
from
thee
;
this
shall
not
be
unto
thee
.
So
Iames
and
Iohn
,
Luk.
ix
.
54.
Christ
being
excluded
by
the
Samaritans
,
these
two
are
taken
with
a
sudden
passion
of
Anger
and
Revenge
,
and
make
a
Motion
accordingly
;
Shall
we
call
for
fire
from
heaven
,
and
consume
them
?
Thus
Gods
children
,
in
rash
and
violent
passions
,
they
conceive
strange
and
unwarrantable
Desires
and
Motions
.
We
must
inspect
,
and
so
examine
our
passionate
wishes
,
check
them
,
as
Christ
did
Zebedee's
wives
suit
,
You
know
not
what
you
ask
.
These
passionate
Motions
are
not
so
good
,
-
-
1.
Quia
minus
fundata
;
They
have
no
root
,
or
bottom
,
usually
.
As
the
stony
ground
had
present
joy
,
but
without
root
,
and
so
withered
.
Warmth
of
affection
may
make
hasty
proffers
,
that
will
vanish
again
.
Deliberations
and
Resolutions
must
ground
our
Devotions
:
As
David
,
My
heart
is
fixed
:
One
thing
have
I
desired
,
which
I
will
require
.
-
2.
Quia
minus
accepta
;
These
hasty
proffers
are
not
set
by
,
or
valued
by
God
.
He
judgeth
of
us
by
our
constant
bent
in
our
cold
temper
.
Thus
he
answered
the
young
man
,
who
was
suddenly
taken
with
a
miracle
;
Lord
,
I
will
follow
thee
,
wheresoever
thou
goest
.
No
,
Christ
tells
him
what
he
must
look
for
;
let
him
sit
down
and
cast
the
charges
:
As
we
judge
of
Rivers
,
not
as
they
swell
with
fall
of
waters
,
but
as
their
own
proper
current
runs
.
-
3.
Quia
periculosa
;
They
are
,
oft-times
,
preposterous
,
and
prejudiciall
to
us
.
If
God
should
take
us
at
our
word
,
it
would
go
ill
with
us
.
If
he
should
not
have
washed
Peter
,
he
should
have
had
no
part
in
Christ
.
Misericorditer
negat
;
and
,
Audit
ad
utilitatem
,
non
ad
voluntatem
.
Of
our selves
,
in
these
passions
,
we
know
not
what
to
ask
.
I
said
in
mine
haste
.
This
inconsiderate
and
impertinent
Motion
,
-
2.
It
arose
out
of
the
ignorance
of
Understanding
,
and
humane
Apprehension
of
heavenly
Glory
.
Peter
hath
here
a
view
and
glimpse
of
it
,
but
yet
knows
not
how
to
judge
and
esteem
of
it
.
That
spiritual
and
heavenly
Condition
,
it
is
a
meer
strange
thing
to
us
:
We
apprehend
it
in
our
earthy
and
carnal
manner
,
and
so
talk
of
it
,
out
of
gross
apprehensions
.
Peter
thinks
,
three
Tabernacles
will
well
suit
with
three
glorious
Bodies
.
The
thoughts
that
we
have
of
those
unconceivable
joyes
,
are
,
like
our selves
,
low
,
and
unproportionable
.
Ask
the
piercingest
judgement
,
of
those
After-joyes
,
How
must
they
stammer
,
and
fumble
,
and
bewray
Ignorance
?
If
it
should
be
asked
,
-
-
1.
What
is
that
Eternity
of
Being
,
which
we
look
for
in
heaven
?
We
cannot
comprehend
it
.
-
2.
What
are
those
heavenly
Speeches
that
souls
and
spirits
use
in
Glory
?
We
cannot
conceive
them
.
-
3.
What
is
that
Impassibility
,
and
Agility
of
our
bodies
in
heaven
?
We
cannot
imagine
it
.
-
4.
What
is
that
Beatifical
Vision
,
and
sight
of
the
Essence
of
God
?
We
cannot
attain
to
it
.
-
As
Christ
to
Nicodemus
,
If
we
cannot
understand
more
earthly
things
,
as
,
The
work
of
Grace
,
Union
with
Christ
,
The
manner
of
Regeneration
;
How
can
we
understand
him
,
when
he
speaks
of
heavenly
?
O!
Eye
hath
not
seen
;
and
that
sees
far
:
Ear
hath
not
heard
;
and
that
receives
much
:
nay
,
Heart
hath
not
ability
to
imagine
,
or
conceive
those
hidden
things
.
In
this
case
,
we
are
no
more
able
to
conceive
what
that
life
of
Glory
is
,
then
a
child
in
the
womb
can
conceive
what
is
the
condition
of
this
present
life
.
Our
discourses
of
heaven
,
are
like
theirs
,
who
talk
of
Countreys
they
never
saw
.
Nay
,
S.
Paul
,
who
was
there
,
yet
found
them
unutterable
.
All
other
knowledge
hath
some
help
and
hint
from
nature
,
but
this
is
a
Mysterie
hid
from
Generations
,
and
Ages
,
and
lock'd
up
in
that
store-house
of
Eternity
.
-
This
inconsiderate
unadvised
Motion
of
Peter
,
He
knew
not
what
he
said
,
-
3.
It
arose
from
the
surcharge
,
and
overwhelming
of
this
great
Glory
.
The
exceeding
Glory
of
Christ
hath
overwhelmed
the
soul
,
and
mind
,
and
capacity
of
Peter
,
and
overcomes
his
understanding
.
Excellens
objectum
,
corrumpit
.
Our
understanding
is
shallow
,
limited
,
finite
,
proportionable
to
these
lower
things
;
but
God
,
and
the
fulness
of
his
Glory
,
are
too
high
for
us
.
As
it
is
with
our
Brains
;
be
we
on
the
ground
,
then
they
are
steddy
;
but
upon
some
high
mountain
,
or
steeple
,
they
fail
us
.
Bonorum
quorundam
,
sicut
&
malorum
,
intolerabilis
magnitudo
est
.
Tertull.
Not
onely
the
torments
of
hell
would
consume
us
;
but
,
if
God
should
not
put
strength
into
our
souls
,
the
very
joyes
of
heaven
would
swallow
us
up
.
Stay
me
with
flagons
,
comfort
me
with
apples
,
for
I
am
sick
of
love
,
Cant.
ii
.
5.
As
we
say
of
crazy
bodies
,
Too
pure
an
ayr
,
and
too
accurate
a
diet
will
overthrow
them
:
So
,
our
crazy
souls
are
not
able
to
undergo
the
eminency
of
that
Glory
.
Such
knowledge
is
too
wonderful
for
me
,
it
is
high
,
I
cannot
attain
unto
it
,
Psal.
cxxxix
.
6.
Hence
,
they
say
,
we
must
have
Lumen
Gloriae
confortans
,
&
elevans
intellectum
;
Our
understandings
enlarged
,
and
raised
,
and
strengthened
,
to
undergo
that
weight
of
Glory
.
The
Sun
puts
out
a
Candle
:
So
,
the
light
of
Glory
will
soon
damp
our
poor
glimmering
Spark
.
This
makes
the
very
Angels
stand
aloof
,
and
cover
their
faces
.
He
dwelleth
in
that
light
that
cannot
be
approached
unto
;
that
light
is
like
the
Sun-beams
to
sore
eys
.
The
Queen
of
Sheba
,
1
Kings
x.
5.
was
overcome
with
the
sight
of
Solomons
magnificence
;
she
was
spent
with
admiration
,
There
was
no
more
spirit
in
her
.
We
have
seen
the
nature
and
condition
of
this
Motion
,
whence
it
arises
.
Secondly
,
Consider
the
particular
conviction
of
this
rashness
in
S.
Peter
,
in
the
many
particularities
of
his
erroneous
Motion
.
Formerly
we
have
seen
what
commendable
things
were
contained
in
this
his
suit
;
but
we
see
it
here
censured
as
unadvised
,
and
imprudent
.
Let
us
review
these
Motions
of
S.
Peter
,
and
see
his
failings
.
I.
In
his
Motion
of
Continuance
:
Master
,
it
is
good
being
here
.
-
1.
The
first
Error
;
'T
is
good
being
here
:
He
would
fain
abide
here
always
:
He
errs
,
in
desiring
a
perpetuity
of
that
condition
,
which
was
but
transient
and
momentany
.
This
Vision
was
but
a
taste
of
Glory
,
but
a
drop
from
the
Honey-comb
,
not
a
full
repast
of
Glory
;
intended
onely
to
strengthen
their
Faith
,
incourage
their
Diligence
,
correct
their
Error
,
quicken
their
Hope
;
all
these
purposes
are
omitted
,
and
he
must
not
part
with
this
Vision
of
Christ
,
but
must
have
it
perpetual
.
As
Mary
,
she
embraceth
the
feet
of
Christ
,
would
never
have
left
him
:
Christ
bids
us
leave
off
,
these
were
but
extraordinary
Appearances
,
not
to
be
dwelt
upon
.
Besides
,
the
vileness
of
noysom
lusts
,
which
still
would
be
craying
,
even
the
spirit
of
man
loves
to
glut
it self
in
spiritual
refreshments
.
How
loath
were
the
Apostles
to
part
with
Christ's
bodily
presence
?
So
,
in
many
extraordinary
Appearances
,
which
are
not
intended
as
perpetual
,
yet
there
is
Libido
,
and
Luxuria
spiritualis
,
we
would
fain
enjoy
those
ravishing
joyes
which
are
but
for
a
time
.
No
,
as
the
Angel
that
refresh'd
Elias
,
said
to
him
,
Feed
,
and
be
walking
,
thou
must
live
in
the
strength
of
it
forty
dayes
;
it
may
be
all
thy
life
time
:
No
,
stick
to
Faith
,
that
's
our
Ordnary
.
As
Dives
,
who
lived
deliciously
every
day
;
so
,
some
Christians
,
if
they
be
not
caught
up
into
heaven
,
do
not
see
Visions
of
Angels
,
they
are
discontent
.
-
2.
A
second
Error
is
,
in
that
he
places
the
fulness
of
joy
in
the
view
of
the
Humanity
of
Christ
,
but
gloriously
Transfigured
;
and
can
be
content
never
to
see
more
,
or
go
further
,
but
to
behold
this
Glory
.
True
,
it
is
a
great
accomplishment
to
our
bliss
,
to
see
that
price
of
our
Redemption
,
the
Body
of
our
Saviour
,
in
Glory
;
but
yet
it
is
not
the
main
and
original
.
No
created
Glory
can
be
the
fountain
and
fulness
of
Glory
to
us
.
Even
the
Manhood
of
Christ
is
blessed
by
derivation
,
and
participation
from
an
higher
Fountain
.
The
Society
of
the
Saints
is
comfortable
;
the
view
of
that
Lamb
of
God
,
most
ravishing
:
but
yet
it
is
the
blessed
God-head
,
the
face
of
God
himself
,
the
adoring
and
enjoying
an
heavenly
communion
with
the
Sacred
Trinity
,
that
is
our
true
,
prime
,
original
happiness
.
Shew
us
the
Father
,
and
it
sufficeth
,
Ioh.
xiv
.
8.
The
increated
Glory
of
Christ's
Deity
,
that
is
the
matter
and
summ
of
our
blessedness
.
Ioh.
xvii
.
Our
happiness
is
to
behold
the
Glory
which
Christ
had
with
God
,
not
on
Mount
Tabor
,
but
before
the
world
was
.
This
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
Light
,
1
Ioh.
i.
5.
that
we
may
have
fellowship
with
the
Father
,
and
with
the
Son
,
vers.
4.
Our
hearts
are
restless
,
till
setled
upon
this
.
All
our
affections
are
flowing
and
running
,
till
they
are
swallowed
up
in
this
Ocean
.
The
eyes
of
our
body
,
indeed
shall
have
Christs
Body
,
as
the
most
glorious
Spectacle
of
all
Comfort
;
but
the
eye
of
our
soul
,
that
goes
higher
.
As
the
eye
of
Faith
rests
not
upon
the
Humanity
of
Christ
,
but
upon
his
Divinity
,
and
so
on
the
whole
Trinity
;
so
doth
the
eye
of
Beatifical
Vision
,
that
succeeds
Faith
.
-
3.
A
third
Error
,
'T
is
good
being
here
;
He
would
settle
his
rest
upon
Mount
Tabor
;
This
was
an
error
,
to
bring
down
heaven
upon
earth
.
To
enjoy
Tabor
;
he
can
be
content
to
part
with
heaven
,
and
resign
up
that
place
to
enjoy
this
.
Like
the
two
Tribes
of
Reuben
and
Gad
,
because
the
land
on
this
side
Iordan
was
rich
and
commodious
,
they
beg
to
be
settled
there
,
care
not
for
the
Land
of
Promise
.
Like
some
vain
Traveller
,
who
can
be
content
to
settle
in
some
Inn
on
the
road
,
because
he
finds
good
usage
there
,
and
never
hasten
on
to
his
own
Countrey
,
to
his
own
home
.
Not
onely
wicked
men
would
fain
settle
here
,
but
sometimes
Gods
children
could
be
content
with
the
life
of
grace
here
,
and
think
not
sufficiently
of
heaven
above
.
No
,
we
must
know
,
Tabor
is
but
a
viaticum
to
heaven
:
It
is
Manna
indeed
,
but
not
for
our
stay
;
onely
for
our
Journal
in
the
Wilderness
.
Heaven
is
the
Countrey
,
that
is
the
Region
,
and
Land
of
Promise
.
Grace
never
leaves
us
,
till
it
brings
us
thither
:
As
Waters
will
ascend
as
high
,
as
from
whence
they
rise
;
so
Grace
,
that
comes
from
heaven
,
and
it
will
thither
again
.
Hierusalem
is
from
above
:
Tabor
is
but
a
Colony
that
belongs
to
it
.
-
4.
A
fourth
Error
,
'T
is
good
being
here
;
Peter
would
have
Christ
set
up
his
rest
here
,
and
never
go
down
more
from
Mount
Tabor
:
What
shall
become
then
of
Christs
Death
,
and
Passion
,
and
the
Redemption
of
Mankind
,
by
his
being
Crucified
?
All
our
happiness
,
this
on
Mount
Tabor
,
that
in
heaven
,
depends
all
upon
this
.
He
hath
heard
our
Saviour
forewarn
it
,
yet
is
he
so
transported
with
this
passionate
joy
,
that
Christ
must
not
suffer
now
;
he
must
forget
his
message
,
and
the
command
of
his
Father
,
and
the
Redemption
of
his
Church
,
to
bear
Peter
company
upon
Mount
Tabor
.
Nay
,
as
some
conceive
,
purposely
he
moves
it
to
Christ
,
and
proffers
his
assistance
,
that
so
he
may
escape
the
death
of
the
Cross.
So
carnally
,
sometimes
,
are
our
affections
set
,
that
we
think
we
love
Christ
,
and
our selves
,
when
we
cross
him
most
.
No
,
Christ
must
descend
from
Mount
Tabor
,
and
ascend
Mount
Calvary
;
Thus
it
is
written
,
that
Christ
must
suffer
,
and
so
enter
into
his
Glory
.
How
else
should
the
Scripture
be
fulfilled
,
the
Church
redeemed
,
Heaven
purchased
,
the
Devil
vanquished
?
How
dangerous
are
our
carnal
desires
,
of
what
fearful
consequence
,
if
God
should
give
way
to
them
?
-
5.
A
fifth
Error
,
'T
is
good
being
here
;
He
would
never
leave
this
place
of
Glory
,
but
enter
upon
the
possession
of
it
presently
.
Ey
,
but
much
labour
is
to
be
undergone
,
many
services
to
be
performed
,
to
attain
this
rest
.
No
,
Peter
would
slip
into
heaven
in
an
instant
.
Oh!
But
,
-
-
1.
Laboranduni
.
Peter
should
say
,
Let
us
go
down
,
and
perform
those
conditions
of
gaining
heaven
.
We
must
not
so
linger
for
heaven
,
as
not
to
be
content
to
take
pains
for
it
.
The
Spies
that
discovered
Canaan
,
came
back
,
and
said
,
Come
,
let
us
fight
for
it
,
it
is
a
good
Land
.
-
2.
Prius
patiendum
.
There
is
a
Cup
to
be
tasted
of
,
and
Baptisme
to
be
baptized
with
first
.
Through
many
afflictions
we
must
enter
into
heaven
.
Fain
would
we
go
to
heaven
without
the
Cross
;
and
pass
,
A
deliciis
,
ad
delicias
;
No
,
we
must
be
made
conformable
to
our
Head
,
who
was
consecrated
by
afflictions
.
Crux
,
scala
Coeli
;
the
Cross
is
the
ladder
by
which
we
must
ascend
to
the
Crown
.
-
3.
Moriendum
.
We
must
pass
through
Golgotha
,
to
come
up
to
this
Mount
.
Peter
indeed
,
as
well
all
,
are
loth
to
be
uncloathed
;
but
we
would
be
cloathed
upon
,
that
mortality
may
be
swallowed
up
of
life
,
2
Cor.
v.
4.
The
valley
of
death
leads
to
this
Mountain
;
That
straight
must
be
passed
.
Peter
,
after
,
is
content
to
lay
down
his
Tabernacle
,
here
he
forgets
it
.
It
is
the
Supper
of
the
Lamb
;
the
labour
of
the
day
,
and
the
evening
of
death
must
first
come
.
-
6.
A
sixth
Error
;
Good
being
here
:
Fain
would
he
hold
Christ
ever
upon
Mount
Tabor
.
Why
,
what
shall
become
of
all
other
Saints
?
Peter
will
engross
Christ
here
to
himself
.
Moses
and
Elias
from
heaven
,
and
three
Apostles
on
earth
shall
enjoy
Christ
,
no
matter
for
others
,
he
takes
no
thought
of
them
:
He
will
deprive
heaven
of
Christ
,
those
in
heaven
must
go
without
him
.
And
for
the
Saints
on
earth
,
he
never
thinks
of
them
neither
,
so
he
may
have
his
full
of
Glory
.
Whereas
a
more
advised
spirit
would
have
provoked
Peter
to
have
been
zealous
to
call
in
and
invite
others
to
the
fellowship
of
these
joyes
.
Indeed
,
other
worldly
blessings
are
diminished
by
many
partakers
,
but
this
is
more
encreased
.
The
Lepers
,
2
King
.
vii
.
said
,
We
do
not
do
well
,
we
do
not
carry
tidings
into
the
City
.
The
spirit
of
Piety
,
naturally
,
provokes
us
to
call
in
others
to
share
in
Christ
with
us
.
The
woman
of
Samaria
,
Ioh.
iv
.
29.
calls
out
all
her
neighbours
to
enjoy
Christ
.
Thus
Cornelius
brought
in
his
kindred
,
Acts
x.
24.
Had
Andrew
served
Peter
thus
,
what
share
had
he
had
in
Christ
?
He
went
and
found
out
his
brother
Simon
,
Ioh.
i.
41.
Peters
Motion
would
have
put
this
Light
of
the
world
under
a
bushel
.
Whereas
,
-
-
1.
Love
to
Christ
,
that
will
enforce
us
to
encrease
his
kingdome
.
-
2.
Love
to
our
brethren
,
that
will
quicken
us
up
to
gain
them
.
Matthew
calls
his
acquaintance
to
be
in
Christ's
company
,
Luke
v.
29.
-
3.
This
will
make
our selves
fuller
partakers
of
Glory
:
The
more
we
gain
,
the
more
we
shall
shine
.
It
is
a
sowing
,
and
that
will
end
in
bringing
sheaves
.
Peter
should
have
been
content
to
have
parted
with
this
Glory
for
a
time
,
for
the
conversion
and
good
of
others
.
When
God
bids
Moses
go
down
from
the
Mount
for
the
peoples
cause
,
Moses
saith
not
,
'T
is
good
being
here
.
S.
Paul
knew
what
the
joyes
of
heaven
were
;
yet
,
for
the
Churches
sake
,
he
was
not
onely
content
to
be
out
of
heauen
some
time
,
but
Anathema
for
ever
.
Domine
,
si
adhuc
populo
tuo
sum
necessarius
,
non
recuso
laborem
,
fiat
voluntas
tua
;
desidero
requiem
,
sed
non
recuso
laborem
.
So
said
S.
Martin
in
S.
Bernard
.
We
have
seen
Peters
Errors
in
his
Motion
for
continuance
:
Now
let
us
see
what
failings
there
were
.
II.
In
his
proffer
of
building
Tabernacles
.
In
it
,
He
knew
not
what
he
said
.
That
proffer
hath
blemishes
and
imperfections
.
-
1.
Being
here
,
as
he
supposes
,
in
Christs
kingdom
of
Glory
,
he
forecasts
an
erection
of
three
Tabernacles
;
One
for
Christ
,
one
for
Moses
,
one
for
Elias
.
Christ
here
hath
his
family
,
and
Moses
his
,
and
Elias
his
.
Whereas
Christs
Tabernacle
,
and
Church
being
erected
,
Moses
and
Elias
must
not
persist
:
All
must
be
in
Christs
Tabernacle
,
or
utterly
excluded
.
Elias
must
have
a
distinct
Tabernacle
from
Moses
,
till
Christ
comes
and
pitches
his
Tabernacle
among
men
;
but
then
they
must
resign
and
give
place
to
him
.
Unum
ovile
,
all
must
be
under
one
Head
;
all
one
Flock
,
and
one
Shepherd
.
No
man
must
Ducere
familiam
,
be
the
Master
of
the
house
,
but
onely
Christ
;
all
must
come
in
and
hide
themselves
in
Christs
Pavilion
.
Thus
the
Corinthians
,
they
would
build
many
Tabernacles
:
One
sets
up
a
Tabernacle
for
Cephas
,
another
for
Paul
,
another
Tabernacle
for
Apollo
.
Paul
flings
down
these
Tabernacles
,
sets
up
Christs
onely
.
In
the
new
Ierusalem
there
is
no
Temple
,
but
the
Lamb
is
the
Temple
,
Rev.
xxi
.
22.
Who
is
Moses
,
and
who
is
Elias
,
but
servants
of
this
Tabernacle
,
of
which
Christ
is
Lord
?
We
must
not
have
,
not
only
Altare
contra
Altare
;
but
not
Altare
cum
Altari
.
Christ
alone
is
the
Lord
,
all
the
rest
are
but
servants
.
-
2.
A
second
Error
;
Moses
and
Elias
must
needs
have
Tabernacles
,
and
abide
with
Christ
,
to
make
up
this
Glory
.
Why
?
Christ
alone
,
and
his
Tabernacle
,
cannot
that
suffice
us
?
It
is
an
Error
,
so
to
affect
the
presence
of
the
Saints
,
as
to
account
Christ
an
imperfect
Saviour
,
if
they
be
wanting
;
or
our
happiness
insufficient
,
if
Saints
be
not
joyned
with
him
.
'T
is
comfortable
to
have
the
society
of
the
Saints
;
but
,
in
point
of
salvation
hereafter
,
or
comfort
here
,
we
must
know
,
he
is
alone
All-sufficient
for
us
.
Whom
have
I
in
heaven
but
thee
?
Nihil
,
Domine
,
praeter
teipsum
.
In
this
case
,
though
Abraham
know
us
not
,
and
Iacob
be
ignorant
of
us
,
and
Moses
and
Elias
,
they
abide
not
;
Yet
thou
art
the
same
,
Lord
,
thou
never
failest
.
The
Court
is
where
the
King
is
,
though
none
of
his
followers
attend
upon
him
.
If
Christ
be
not
thine
,
and
vouchsafes
his
presence
,
all
the
Saints
and
Angels
in
heaven
cannot
comfort
thee
:
If
thou
hast
him
,
were
they
all
strangers
to
thee
,
thou
hast
fulness
of
bliss
in
him
onely
.
The
Sun
alone
,
is
more
refreshing
,
then
all
the
Stars
in
the
Firmament
.
-
3.
A
third
Error
;
Peter
will
set
up
three
Tabernacles
;
One
for
Christ
,
then
for
Moses
,
then
for
Elias
.
Christ
,
indeed
,
is
first
named
;
but
here
is
too
much
equalizing
the
servants
with
the
Master
.
Nimis
perversum
quod
Mosen
&
Eliam
Collegas
Christo
facit
,
cum
omnes
in
ordinem
cogendi
,
ut
ille
solus
emineat
.
It
is
too
fellow-like
a
provision
,
to
sort
Christ
,
and
Saints
,
in
such
Tabernacles
of
equality
:
All
Sheaves
must
fall
down
and
worship
this
Sheaf
.
All
Saints
must
do
homage
,
and
stoop
;
and
not
state
it
in
several
Courts
and
quarters
,
as
petty
Christs
.
No
,
Christ's
footstool
,
is
a
glorious
Throne
for
the
highest
Saints
.
Maldonate
the
Jesuit
,
upbraids
Calvin
with
making
this
construction
of
Peters
good
meaning
.
But
Calvin
is
not
the
first
.
His
own
Cardinal
Turrecremate
conceits
it
before
him
.
How
hath
that
Church
pitch'd
Tabernacles
check-mate
with
Christ's
?
The
Virgin
Maries
Tabernacle
is
more
frequented
.
There
must
be
a
writ
of
Command
from
this
to
Christ's
.
What
Peter
did
in
an
astonishment
and
incogitancy
,
these
do
wilfully
and
wickedly
;
paralelling
Saints
with
Christ
,
the
Law
with
the
Gospel
,
servants
of
the
house
with
the
Lord
of
it
.
Three
Churches
there
are
built
on
Tabor
,
and
a
Monastery
.
-
4.
A
fourth
Error
;
Christ
,
and
Moses
,
and
Elias
,
in
Glory
,
must
have
three
Tabernacles
.
A
strange
weakness
of
this
holy
man
!
What
use
have
glorified
bodies
of
these
Tabernacles
made
with
hands
?
Indeed
,
the
Feast
of
Tabernacles
was
a
Type
of
our
heavenly
joy
;
but
a
poor
shadow
onely
.
A
Tabernacle
,
it
was
a
Travellers
habitation
;
their
journey
being
past
,
that
was
a
refreshing
;
their
toyls
over
,
that
was
a
shelter
.
It
was
a
Military
habitation
;
their
warfare
past
,
that
was
their
covert
.
But
there
is
no
Tabernacle
in
heaven
:
As
Moses
himself
confesses
,
Psal.
xc
.
Lord
,
thou
art
our
dwelling
place
.
The
carnal
thoughts
of
men
think
these
earthly
comforts
to
have
place
in
heaven
.
As
the
Sadduces
thought
,
If
there
be
a
Resurrection
,
then
there
is
Marrying
,
and
giving
in
Marriage
.
So
the
Iews
thought
,
That
if
the
Messias
be
,
then
there
must
be
carnal
victory
,
worldly
pomp
.
So
the
Turks
promise
themselves
sensual
delights
.
In
this
sense
it
is
true
,
The
kingdome
of
heaven
is
not
meat
,
nor
drink
,
nor
any
such
comfort
;
but
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
We
look
for
a
Tabernacle
,
and
Building
made
without
hands
.
Those
Eternal
Mansions
,
whose
Foundations
are
Eternity
,
and
whose
Walls
are
Salvation
,
need
not
our
poor
Cottages
.
THE
SIXTH
SERMON
ON
S.
MATTH.
xvii
.
v.
While
he
yet
spake
,
behold
a
bright
cloud
overshadowed
them
,
and
behold
a
voyce
out
of
the
cloud
,
which
said
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
;
hear
ye
him
.
WE
have
seen
the
Progress
of
this
glorious
Appearance
of
Christ
,
hitherto
,
First
,
In
his
holy
Preparation
,
He
prayed
.
Secondly
,
In
his
glorious
Transfiguration
of
his
body
.
Thirdly
,
In
his
honourable
Attendance
of
Moses
and
Elias
.
Fourthly
,
In
the
ravishing
and
ecstatical
Contemplation
of
his
Apostles
:
Now
,
Fifthly
,
We
come
to
the
highest
pitch
and
rise
of
Glory
,
put
upon
him
by
God
;
and
unto
which
all
the
rest
were
subordinate
and
purposed
;
the
great
Glory
and
Honour
put
upon
him
from
heaven
,
by
God
the
Father
,
in
this
magnificent
and
renowned
Testimony
,
This
is
my
beloved
Son
.
As
,
when
Nathan
and
Zadock
had
attended
Solomon
to
Gihon
,
and
there
invested
him
in
the
Title
of
the
kingdome
with
Applause
and
Shouting
,
then
David
his
father
gives
him
the
solemn
Consummation
,
in
placing
him
upon
his
own
Royal
Throne
,
and
establishing
his
Succession
by
his
own
Approbation
:
So
here
,
Moses
and
Elias
having
adored
him
on
Mount
Tabor
,
now
God
the
Father
seals
up
his
Glory
.
Go
forth
,
O
ye
daughters
of
Zion
,
and
behold
King
Solomon
,
with
the
Crown
wherewith
his
mother
Crowned
him
,
Cant.
iii.
11.
This
David
spake
of
,
Psal.
ii
.
6.
I
have
set
my
King
upon
my
holy
Hill
of
Zion
.
Vers.
7.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
Three
times
we
see
this
glorious
voyce
came
from
heaven
,
to
magnifie
Christ
:
-
1.
In
his
entrance
,
and
initiation
of
his
Mediatourship
,
when
he
was
baptized
by
Iohn
,
then
lo
a
voice
from
heaven
,
saying
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
,
Matth.
iii.
17.
-
2.
Here
,
in
the
course
and
progress
of
his
Mediatourship
.
-
3.
At
the
end
,
and
closure
of
it
,
before
his
Passion
;
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorified
it
,
and
will
glorifie
it
again
.
Now
in
this
glorious
Testimony
given
to
our
Saviour
here
in
the
Text
,
there
are
two
things
;
-
1.
Is
a
fitting
,
and
significant
accommodation
,
and
preparation
for
it
,
A
bright
cloud
overshadowed
them
.
-
2.
Is
the
publication
,
and
declaration
of
this
glorious
Testimony
,
This
is
my
beloved
Son
.
First
,
is
the
preparation
,
A
bright
cloud
overshadowed
them
.
I.
A
cloud
overshadowed
them
.
The
overspreading
of
this
cloud
upon
our
Saviour
,
and
the
Apostles
,
was
purposed
of
God
,
for
divers
reasons
:
-
1.
To
correct
the
Error
of
Peter
;
He
would
prepare
Tabernacles
to
shelter
Christ
,
and
those
glorified
bodies
;
as
supposing
that
those
glorified
bodies
had
need
of
shelter
&
coverture
.
God
confutes
this
Error
:
Here
is
an
overshadowing
and
shelter
from
heaven
;
not
a
Booth
,
or
a
Tent
pitch'd
by
man
,
but
framed
by
God
;
an
heavenly
Cloathing
,
miraculously
framed
.
As
David
speaks
,
He
layes
the
beams
of
his
chambers
in
the
waters
,
and
makes
the
clouds
his
charret
,
Psal.
civ
.
3.
He
cloaths
himself
with
this
aëry
,
or
rather
,
heavenly
Mansion
.
Thus
Solomon
,
The
heaven
of
heavens
cannot
contain
him
,
2
Chron.
ii
.
6.
He
hath
said
,
he
will
dwell
in
the
thick
cloud
,
1
King
.
viii
.
Tabernacles
,
and
such
poor
earthly
helps
,
suit
with
our
frailty
,
his
Glory
can
erect
a
more
wonderful
Pavilion
.
-
2.
To
allay
,
and
moderate
the
lustre
and
resplendency
of
that
great
Glory
.
This
Transfiguration
,
and
Glory
of
Christ
,
hath
overcome
S.
Peter
,
he
is
not
able
to
stand
before
the
brightness
of
it
;
he
was
swallowed
up
with
it
.
See
here
,
God
attempers
himself
to
their
weakness
,
abates
of
that
Majesty
,
and
spreads
a
Pavilion
,
and
Shade
of
Clouds
to
shelter
them
from
the
surcharge
of
Glory
,
that
was
too
great
for
them
.
As
Moses
put
a
vail
on
his
face
,
that
he
might
not
amaze
,
and
terrifie
his
people
.
As
we
cannot
look
upon
the
Sun
in
its
full
brightness
,
but
under
a
cloud
by
refraction
,
or
reflection
;
so
the
Majesty
of
Christ
is
unsupportable
,
till
he
vails
himself
,
and
abates
his
Glory
,
and
condescends
to
our
frail
capacity
.
-
3.
A
cloud
overcasts
,
and
overshadows
them
,
to
hinder
their
further
prying
,
and
looking
into
that
Glory
.
He
gives
them
a
glimpse
of
Glory
,
but
overcasts
it
presently
.
We
must
not
search
too
far
,
look
too
much
into
that
Majesty
.
Our
curiosity
would
still
be
gazing
,
and
prying
,
till
God
darkens
himself
,
and
closes
our
sight
from
further
beholding
.
When
the
men
of
Galilee
stood
gazing
up
into
heaven
after
Christ
,
when
he
was
taken
up
into
heaven
,
A
cloud
received
him
out
of
their
sight
,
Acts
i.
9.
Thus
God
curbs
our
bold
approaches
to
his
presence
.
Moses
would
see
the
Face
of
God
,
God
shews
him
his
Back-parts
;
but
hides
his
countenance
.
When
he
appear'd
on
Sinai
,
he
set
bounds
to
the
people
.
Tutum
est
nescire
,
quod
non
licet
scire
.
Thus
the
Temple
was
framed
;
the
people
were
restrain'd
to
the
outermost
Court
,
the
Priests
to
the
inward
;
but
there
was
a
vail
before
the
Sanctum
Sanctorum
.
Psal.
xviii
.
11.
He
made
darkness
his
secret
place
;
his
Pavilion
round
about
him
,
were
dark
waters
,
and
thick
clouds
of
the
skies
.
Thus
he
doth
;
-
-
1.
To
strike
reverence
,
and
awe
into
us
:
The
unsearchableness
of
Gods
mysteries
,
and
our
inability
to
view
and
comprehend
them
,
are
purposed
to
work
admiration
,
and
adoration
in
us
.
-
2.
Ut
sit
locus
Fidei
.
God
suffers
not
our
eyes
to
behold
his
full
Majesty
,
and
those
heavenly
mysteries
,
to
exercise
our
Faith
,
in
believing
what
we
see
not
.
In
extraordinary
cases
he
shines
more
clearly
;
but
in
ordinary
,
he
holds
us
to
the
dim
light
of
Faith
.
The
Israelites
,
in
the
night
,
had
a
pillar
of
Fire
;
but
in
the
day
,
a
pillar
of
Cloud
.
Hence
we
are
said
,
to
walk
by
Faith
,
and
not
by
Sight
.
Christiani
non
rationales
,
sed
fideles
.
It
is
the
goodness
of
Faith
,
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
,
Ioh.
xx
.
29.
-
3.
Ut
sit
locus
Expectationi
.
We
must
not
see
that
Glory
now
,
but
expect
it
hereafter
.
As
in
the
Primitive
Church
,
the
Catechumeni
were
not
suffered
to
see
Baptisme
,
or
the
Eucharist
,
the
more
to
quicken
their
desires
after
them
;
so
God
casts
a
cloud
before
his
Glory
,
to
make
us
long
for
that
time
,
when
these
clouds
shall
vanish
,
and
we
behold
him
Face
to
Face
.
As
David
admitting
Absolom
to
Ierusalem
,
but
forbidding
his
coming
to
his
presence
,
provoked
him
to
long
to
see
the
King's
face
.
-
4.
To
withdraw
,
and
separate
Moses
and
Elias
from
them
.
Peter
lingred
,
and
sued
for
a
stay
;
no
,
a
cloud
is
cast
'twixt
him
and
them
.
It
is
our
condition
;
we
may
,
and
naturally
we
do
linger
after
the
society
of
the
Saints
,
still
to
retain
them
with
us
;
no
,
God
withdraws
them
,
and
casts
a
cloud
of
separation
and
concealment
,
that
they
are
not
to
be
seen
again
;
all
further
conversation
with
them
is
denied
to
us
.
Papists
,
they
keep
the
passage
open
,
betwixt
us
and
the
Departed
;
they
pray
to
them
,
and
for
them
;
and
tell
us
of
their
frequent
Apparitions
.
No
,
our
Religion
sees
a
cloud
cast
betwixt
us
,
God
hides
them
in
his
Pavilion
.
As
Christ
was
caught
out
of
sight
with
a
cloud
;
so
are
we
hindred
from
any
further
conversation
with
Saints
departed
.
Happy
they
who
are
taken
from
us
,
as
Moses
and
Elias
,
on
Mount
Tabor
,
in
Christ's
presence
,
and
caught
up
in
a
bright
cloud
of
comfort
.
-
5.
A
cloud
appears
and
overshadows
them
,
as
a
Symbole
and
Token
of
God
the
Father's
presence
.
Usually
Gods
presence
was
represented
by
a
Cloud
.
Thus
he
filled
the
Temple
with
a
Cloud
,
1
Kings
viii
.
So
Exod.
xix
.
A
Cloud
appeared
upon
Mount
Sinai
.
Numb
.
xii
.
5.
He
came
down
,
and
a
pillar
of
Cloud
appeared
on
the
Tabernacle
.
Now
this
representation
of
the
Father
in
a
Cloud
implyes
two
things
:
-
1.
Patris
Invisibilitatem
.
He
dwells
in
a
thick
Cloud
;
that
is
,
his
Nature
and
Substance
;
it
is
hidden
,
and
invisible
.
This
is
a
glorious
Attribute
of
God
.
S.
Paul
calls
him
,
The
Invisible
God
,
Col.
i.
15.
-
-
1.
He
is
Invisible
to
the
eye
of
the
Body
:
That
spiritual
Nature
cannot
be
look'd
upon
by
the
eye
of
any
creature
.
No
man
hath
seen
God
at
any
time
,
Ioh.
i.
18.
Exod.
xxxiii
.
20.
Thou
canst
not
see
my
Face
.
He
dwells
in
the
Light
,
which
no
man
can
approach
unto
;
whom
no
man
hath
seen
,
nor
can
see
,
1
Tim.
vi
.
16.
-
2.
He
is
Invisible
by
the
eye
of
Reason
,
the
eye
of
the
Soul
.
The
reach
of
Reason
and
Understanding
cannot
comprehend
him
;
No
Definition
can
express
him
;
No
Notion
resemble
him
;
No
Understanding
fathom
him
.
All
the
wayes
that
Reason
hath
to
know
him
are
but
three
,
and
they
all
fall
short
.
-
-
1.
Via
Causalitatis
:
Yet
that
is
unsufficient
;
he
not
communicating
his
whole
Being
,
or
Substance
,
to
any
creatures
.
They
are
Vestigia
,
but
not
,
Plena
,
&
ad●…quata
.
-
2.
Via
Negationis
:
Removing
all
imperfections
from
him
;
yet
that
shews
what
he
is
not
,
not
what
he
is
.
-
3.
Via
eminentiae
:
By
ascribing
all
created
Excellencies
,
and
reducing
them
to
him
;
yet
these
are
but
similitudes
of
him
,
not
really
true
of
him
:
Then
,
these
are
finite
,
and
we
are
not
able
to
conceive
infinity
.
-
3.
He
is
Invisible
to
the
eye
of
Grace
.
That
's
the
apprehension
of
Faith
,
and
goes
beyond
Sense
or
Reason
;
apprehends
great
things
,
but
yet
it
cannot
attain
to
the
seeing
of
God
.
Faith
rather
leans
on
him
,
then
looks
on
him
.
It
knows
him
in
his
Attributes
,
Word
,
Promises
,
Inspirations
,
Feelings
of
Grace
,
but
himself
it
sees
not
;
he
is
still
in
the
Cloud
.
-
4.
Invisible
,
because
God
the
Father
never
was
Visible
by
any
Apparition
.
The
Son
,
he
is
God
manifested
in
the
Flesh
;
the
Holy
Ghost
,
he
appeared
in
the
shape
of
a
Dove
,
and
Cloven
Tongues
;
but
the
first
Person
never
made
himself
known
by
any
visible
Apparition
.
Hence
it
is
,
that
the
Fathers
conclude
,
That
in
the
Old
Testament
,
whensoever
it
is
said
that
God
appeared
,
as
to
Adam
,
Abraham
,
Iacob
,
&c.
still
it
was
the
Son
who
appeared
;
and
those
assumed
bodies
were
Praeludia
Incarnationis
.
-
2.
It
represents
,
Possibilitatem
Manifestationis
.
Still
he
dwells
in
the
Cloud
.
A
Cloud
,
it
is
obscure
;
but
yet
it
is
vanishing
,
it
may
be
dispelled
.
The
Sun
is
able
to
clear
the
heaven
of
Clouds
:
So
,
that
Invisibility
of
God
,
it
is
but
for
this
life
;
a
time
shall
come
,
when
we
shall
have
all
vails
removed
,
all
obscurities
lightned
,
all
Clouds
dispelled
.
The
Sun
of
righteousness
shining
,
shall
scatter
this
mist
;
Then
we
shall
see
him
as
he
is
.
In
Lumine
tuo
,
videbimus
Lumen
.
The
Essence
of
blessedness
,
is
this
beatifical
Vision
of
God
.
That
's
the
first
,
a
Cloud
it
was
that
overshadowed
them
.
II.
It
was
Nubes
lucida
,
A
bright
Cloud
.
That
imports
two
things
:
-
1.
Evangelii
c●…aritatem
;
the
light
and
clearness
that
is
in
the
Gospel
.
When
the
Law
was
given
to
Moses
,
there
were
thick
dark
Clouds
,
the
Mount
was
all
overcast
with
smoke
.
Here
,
on
Mount
Tabor
,
there
was
a
Cloud
,
but
bright
,
and
lightsome
.
Oh!
The
Law
,
and
the
means
of
Salvation
in
it
,
were
dark
and
obscure
,
and
very
reserved
,
in
regard
of
the
shining
Light
the
Gospel
brings
.
The
Law
,
that
is
a
Cloud
,
dark
and
obscure
;
but
the
Gospel
,
that
is
a
clear
Cloud
.
Still
,
indeed
,
the
Gospel
is
a
Cloud
,
it
gives
no
full
evident
view
;
but
yet
it
is
a
clear
Cloud
,
it
hath
many
rayes
,
and
beams
of
light
in
it
.
The
Law
had
a
dark
Cloud
;
we
could
not
see
through
it
;
their
shadows
were
remote
and
obscure
.
Their
Circumcision
was
a
dark
Cloud
,
immediately
signifying
Gods
Covenant
with
Abraham
.
Our
Baptisme
is
a
Cloud
,
a
bodily
material
Type
,
an
outward
Element
;
but
't
is
a
clear
Cloud
,
representing
,
distinctly
,
the
washing
away
the
filth
of
the
flesh
,
by
the
bloud
of
Christ
.
Their
Passover
was
a
dark
Cloud
,
representing
their
delivery
out
of
Egypt
,
immediately
;
but
darkly
,
the
Messias
:
Our
Lords
Supper
is
a
Cloud
,
a
vail
of
Bread
and
Wine
is
over
it
,
but
yet
it
is
a
clear
Cloud
;
immediately
shewing
Christ
,
and
all
his
benefits
.
Their
Covenant
was
a
Cloud
,
covered
with
temporary
Promises
,
with
the
Promise
of
Canaan
:
Ours
is
a
Cloud
indeed
,
we
cannot
see
those
things
that
it
promises
;
but
yet
a
clear
Cloud
,
immediately
presenting
to
us
immediate
Promises
of
heaven
.
The
light
of
the
Law
,
was
like
the
light
of
a
Candle
;
Ours
,
as
the
Day-Star
.
-
2.
Pacis
serenitatem
:
A
bright
Cloud
overshadowed
them
;
signifying
Chearfulness
and
Serenity
.
The
Cloud
of
Sinai
,
was
not
so
much
Nubes
,
as
Nimbus
,
full
of
storms
and
tempests
,
thundrings
and
lightnings
.
That
Cloud
kindled
coals
of
fire
,
it
was
exceeding
terrible
:
But
the
Cloud
on
Mount
Tabor
,
't
is
a
bright
Cloud
,
the
emblem
of
Calmness
and
Serenity
.
Thus
the
Gospel
,
it
is
all
peace
and
comfort
.
Mount
Sinai
denounced
Cursings
;
Christ
,
on
the
Mount
,
begins
with
Blessing
,
Matth.
v.
You
are
not
come
to
the
Mountain
that
burned
with
fire
;
but
to
the
Mountain
of
Olives
,
yielding
peace
and
security
.
Moses
his
Mountain
was
like
to
Mount
Eb●…l
,
nothing
but
Cursings
;
but
Christ
is
on
Mount
Gerazim
,
nothing
but
Blessings
.
'T
is
called
An
overshadowing
Cloud
that
is
,
comforting
,
refreshing
,
sheltring
.
Mons
Legis
,
tumens
;
Mons
Christi
,
exultans
;
full
of
exultations
,
and
rejoycings
.
Now
follows
,
Secondly
,
The
solemn
publication
of
this
Testimony
.
Two
things
in
it
:
-
1.
The
Manner
of
Expression
,
't
is
Vox
è
Nube
;
A
Voyce
out
of
the
Cloud
.
-
2.
The
Matter
,
and
Summ
of
it
,
Hic
est
Filius
meus
dilectus
;
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
First
,
The
Manner
of
Expression
;
A
Voyce
came
out
of
the
Cloud
.
I
told
you
before
,
the
Cloud
betoken'd
the
presence
of
the
Father
:
see
now
the
manifestation
of
him
;
it
is
,
Per
Vocem
è
Nube
.
-
1.
It
is
,
Vox
è
Nube
;
A
Voyce
out
of
the
Cloud
.
'T
is
the
Observation
that
Moses
makes
of
Gods
speaking
out
of
the
Cloud
,
Ye
heard
a
Voyce
.
A
visis
,
remittit
ad
audita
.
First
they
had
representations
to
their
eyes
,
They
saw
his
Glory
;
now
he
recalls
them
to
the
ear
,
To
hear
a
Voyce
.
Thus
he
furnished
both
the
disciplinable
senses
,
Eyes
and
Ears
;
As
we
have
Heard
,
so
have
me
seen
.
Thus
in
the
Church
,
we
have
Verlum
Audibile
,
and
Verbum
Visibile
,
helps
for
both
Eyes
and
Ears
.
What
we
have
Heard
,
and
Seen
,
and
Felt
,
saith
S.
Iohn
.
-
2.
Vox
à
Nube
;
à
Visis
ad
Audita
;
He
recalls
them
from
extraordinary
Visions
,
to
the
Hearing
of
the
Ear.
That
is
the
saving
sense
:
The
sense
of
greatest
Discipline
,
saith
Reason
;
the
sense
of
Faith
,
saith
Religion
.
Popery
is
a
Religion
for
the
Eye
;
Ours
for
the
Ear.
A
Christian
is
described
,
In
auditu
Auris
;
At
the
Hearing
of
the
Ear
they
shall
obey
.
Hearing
,
it
is
that
breeds
Faith
.
It
is
a
comfort
to
have
these
Visions
,
Tastings
,
Feelings
;
but
if
all
these
fail
us
,
or
be
denied
us
;
yet
if
we
can
Hear
,
and
Believe
,
it
sufficeth
.
We
must
stick
to
this
.
In
this
sense
,
All
the
Body
must
be
an
Ear.
Miracula
,
muta
sine
voce
;
but
Seals
to
a
Blank
.
-
3.
Vox
è
Nube
;
This
Testimony
of
Christ
comes
out
of
the
Cloud
from
God
the
Father
:
It
implyes
three
Excellencies
in
this
Revelation
;
-
-
1.
'T
is
Vox
è
Nube
,
It
is
,
Supernaturalis
Revelationis
;
It
is
sent
and
discovered
to
us
by
extraordinary
Revelation
.
The
knowledge
of
Christ
,
and
the
mysteries
of
his
Kingdome
,
't
is
not
inbred
,
or
to
be
obtained
here
below
,
by
natural
means
;
but
must
come
by
Revelation
,
and
from
above
;
A
Patre
luminum
,
from
the
Father
of
lights
.
Lux
,
à
primo
lucido
.
The
way
of
this
wisdom
,
is
,
by
natural
reason
,
past
finding
out
;
'T
is
a
path
which
no
Fowl
knoweth
;
and
which
the
Vultures
eye
hath
not
seen
,
Iob
xxviii
.
7.
The
Sun
cannot
be
seen
but
by
its
own
light
;
nor
can
Christ
be
known
,
but
by
his
own
Revelation
.
See
how
Christ
poses
,
and
catechises
his
Apostles
;
Whom
do
men
say
that
I
am
?
Matth.
xvi
.
13.
See
how
distracted
they
are
in
their
opinions
;
Some
say
,
Elias
;
some
,
Iohn
the
Baptist
;
some
,
Ieremias
,
or
one
of
the
Prophets
;
roving
,
and
ghessing
,
and
all
mistaking
.
But
whom
say
ye
that
I
am
?
Thou
art
Christ
,
the
Son
of
the
living
God
.
Flesh
and
bloud
hath
not
revealed
it
,
but
my
Father
which
is
in
heaven
.
The
knowledge
of
Christ
,
it
is
an
unsearchable
mysterie
;
secret
,
and
laid
up
in
the
bosome
of
Eternity
.
Which
if
it
be
;
then
,
-
-
1.
It
is
made
known
,
Ad
placitum
.
-
2.
It
is
dispensative
;
As
much
as
he
pleaseth
.
-
3.
It
is
out
of
special
favour
.
Secret
things
,
to
secret
ones
.
-
2.
'T
is
Vox
è
Nube
,
It
is
Supremae
Authoritatis
;
It
is
a
Testimony
of
the
highest
,
and
most
soveraign
Authority
.
It
comes
from
the
Excellent
Glory
,
as
S.
Peter
speaks
,
2
Pet.
i.
17.
The
Testimonies
of
men
may
be
questioned
,
but
Gods
warrant
from
heaven
is
past
exception
.
The
Pharises
demanded
a
Testimony
from
heaven
,
and
then
they
would
yield
.
All
Religions
would
pretend
their
Original
from
heaven
;
Ours
is
so
without
controversie
.
-
-
1.
It
is
the
confirmation
of
our
Faith
,
as
S.
Peter
speaks
,
2
Pet.
i.
16.
We
have
not
followed
cunningly
devised
fables
,
in
preaching
of
Christ
to
you
:
No
,
This
Voyce
came
from
heaven
to
us
.
Shew
us
the
Father
,
Lord
,
and
it
suffices
:
Let
us
hear
his
Voyce
.
Here
we
have
it
,
and
it
must
command
the
obedience
of
our
Faith
,
to
yield
and
embrace
it
.
-
2.
It
is
the
great
conviction
of
the
worlds
Infidelity
:
Had
I
not
spoken
to
them
,
they
had
had
no
sin
;
but
now
they
have
heard
,
therefore
their
sin
abides
.
Thus
Christ
convinces
the
Pharises
;
The
Baptisme
of
Iohn
,
was
it
from
heaven
,
or
from
men
?
Their
consciences
told
them
,
If
we
say
,
from
heaven
;
Why
did
we
not
believe
him
?
Take
heed
ye
despise
not
him
that
speaks
from
heaven
.
To
despise
the
Testimony
of
Men
,
of
Prophets
,
of
Messengers
,
went
not
unpunished
.
If
we
receive
the
witness
of
men
,
the
witness
of
God
is
greater
.
He
that
believes
not
God
,
hath
made
him
a
lyar
;
because
he
believes
not
the
Record
God
gave
of
his
Son
,
1
Ioh.
v.
10.
A
lyar
!
Luther
saith
,
It
is
the
greatest
Opprobry
,
of
the
greatest
Provocation
.
Call
a
man
,
cruel
,
unmerciful
,
or
proud
,
or
covetous
,
the
bloud
riseth
not
so
much
,
as
when
ye
call
him
a
lyar
.
How
must
God
be
provoked
,
when
we
give
the
lye
to
his
Truth
,
question
his
Son
,
authorized
by
his
own
Seal
?
Unbelief
gives
God
the
lye
.
-
3.
This
Testimony
from
heaven
,
it
seals
up
our
condemnation
,
if
it
be
rejected
;
it
makes
an
Unbelievers
Damnation
,
most
confessedly
just
,
beyond
all
exception
.
God
hath
sent
his
Son
,
and
testified
of
him
,
that
in
him
he
offers
Grace
and
Reconciliation
.
What
can
we
plead
,
if
upon
rejecting
this
Testimony
,
we
be
condemned
?
People
,
that
live
out
of
the
Pale
of
the
Church
,
where
this
Testimony
is
recorded
,
are
like
men
that
live
in
an
unwholsome
Ayr
,
and
far
from
Physicians
;
when
they
fall
sick
,
there
is
but
one
way
with
them
.
But
see
,
here
is
Balm
in
Gilead
;
a
Physician
is
here
,
make
use
of
him
then
,
or
you
perish
wilfully
.
Such
Iudge
themselves
unworthy
of
eternal
life
,
Acts
xiii
.
46.
forsake
their
own
mercies
.
Hence
we
see
,
Christ
referrs
it
to
themselves
,
to
judge
what
they
deserve
for
refusing
of
Christ
.
Matth.
xxi
.
40.
Ask
them
,
What
will
the
Lord
of
the
Vineyard
do
unto
those
Husbandmen
which
reject
his
Son
?
They
all
answered
,
He
will
miserably
destroy
those
wicked
men
;
Their
damnation
is
just
,
themselves
being
Judges
.
Enough
for
the
Manner
of
Expression
;
A
Voyce
out
of
the
Cloud
:
Come
we
now
,
Secondly
,
To
the
Matter
and
Summ
of
it
:
What
doth
God
publish
?
What
hidden
mysterie
doth
he
disclose
?
Even
the
highest
mysterie
of
heaven
,
That
Christ
is
Mediatour
.
This
,
't
is
the
prop
of
our
Faith
;
't
is
the
tydings
of
Angels
;
nay
,
't
is
the
Voyce
of
God
himself
.
We
count
it
a
common
vulgar
Truth
.
What
,
Catechise
you
about
Christ
?
Ask
who
he
was
?
We
wrong
you
.
Oh
,
saith
S.
Ambrose
,
Non
solum
incipientum
,
sed
&
perfectorum
;
imo
coelestium
,
notitia
Filii
Dei
.
Now
,
in
〈◊〉
Testimony
,
observe
two
things
:
-
1.
A
special
Designation
,
Hic
est
;
This
is
.
-
2.
A
special
Description
;
My
beloved
Son
,
in
whom
I
am
well
pleased
.
First
,
Here
is
a
special
Designation
;
This
is
my
beloved
Son
.
In
it
there
is
a
threefold
force
;
-
1.
It
is
Vox
demonstrativa
;
A
personal
pointing
out
of
our
Saviour
;
This
is
he
.
Before
,
the
Patriarchs
believed
In
confuso
;
in
more
general
terms
,
as
the
Promises
were
propounded
;
-
-
1.
Semen
Mulieris
,
to
Adam
;
The
Seed
of
the
Woman
:
then
,
-
2.
Semen
Abrahae
,
to
Abraham
;
Thy
Seed
:
then
,
-
3.
Semen
Davidis
,
to
David
;
then
,
-
4.
Semen
Virginis
;
All
came
nearer
and
nearer
,
but
yet
they
never
enjoyed
a
personal
Evidence
and
Demonstration
of
Christ
.
But
this
Testimony
singles
him
out
,
and
points
out
his
Person
.
If
now
they
shall
say
,
Here
is
Christ
;
or
,
There
is
Christ
;
look
not
after
him
.
We
know
him
personally
,
Iesus
of
Nazaret
:
We
have
the
concurrence
of
all
specialties
and
circumstances
to
fasten
our
Faith
upon
him
with
all
certainty
.
And
this
assurance
is
required
of
Christians
;
not
onely
to
believe
in
the
Messias
;
but
,
that
Iesus
is
Christ
.
-
2.
'T
is
Vox
exhibitiva
;
A
Voyce
betokening
an
actual
,
and
real
,
and
present
Exhibition
.
The
Church
,
before
Christ
,
was
supported
with
Promises
;
He
shall
come
;
He
shall
be
born
in
the
fulness
of
time
;
I
shall
see
him
,
but
not
yet
,
saith
Balaam
.
The
Saints
,
before
Christ
,
were
all
in
reversions
,
and
expectations
;
They
waited
for
this
Consolation
;
They
received
not
the
Promises
:
But
now
,
the
Father
brings
him
into
the
world
;
the
Gospel
presents
him
to
the
eye
of
your
Faith
.
They
before
us
,
lived
upon
Promises
;
but
here
is
the
advantage
,
and
excellency
of
our
state
,
we
live
upon
Performances
.
Theirs
was
,
Gaudium
quaerentium
;
ours
,
Invenientium
.
They
were
in
a
state
of
Expectation
;
we
,
in
a
state
of
Fruition
:
They
saluted
the
Promises
afar
off
;
we
possess
and
embrace
them
.
The
stretchings
out
of
their
Faith
,
are
nothing
so
comfortable
as
the
embracings
of
ours
.
-
3.
'T
is
Vox
distinctiva
;
It
singles
out
Christ
,
and
separates
him
from
the
rest
.
Moses
,
indeed
,
was
a
glorious
Saint
;
Elias
,
a
great
Prophet
;
the
Baptist
was
much
admired
of
the
people
;
they
supposed
he
was
Christ
;
but
still
but
servants
:
Christ
is
the
Son
.
To
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Son
?
This
is
the
grand
Prerogative
of
Christ
.
All
Excellencies
are
but
serviceable
to
him
.
Let
us
honour
Moses
,
and
Elias
,
and
other
Saints
;
and
reverence
them
so
,
as
that
we
forget
not
they
be
servants
,
and
remember
who
is
the
Son
;
let
us
adore
him
.
He
is
the
King
of
Saints
.
Purposely
the
Apostles
〈◊〉
recall'd
from
thoughts
of
Moses
and
Elias
;
Why
linger
ye
after
them
?
Here
is
the
Prince
of
your
Salvation
.
That
's
the
Designation
.
Come
we
,
Secondly
,
To
the
Description
.
In
it
three
things
;
-
1.
The
Dignity
of
his
Person
.
-
2.
The
Excellency
of
his
Mediation
.
-
3.
The
Authority
of
his
Doctrine
.
First
,
The
Dignity
of
his
Person
.
-
1.
He
is
Filius
,
a
Son
.
-
2.
He
is
Filius
dilectus
,
a
beloved
Son
.
-
-
1.
He
is
Filius
;
the
Son
of
God
;
Psal.
ii
.
Thou
art
my
Son
:
This
is
the
Foundation
of
the
Church
,
that
Christ
is
the
Son
of
God
:
This
the
Devils
acknowledge
,
Thou
art
the
Son
of
God
.
And
that
implyes
these
Truths
:
-
-
1.
Filius
,
ergo
ejusdem
Naturae
.
The
Creator
and
the
creature
,
they
are
not
of
the
same
nature
;
nor
the
workman
,
and
his
work
:
but
the
Father
and
the
Son
are
of
the
same
nature
.
Man
begets
a
man
,
not
one
of
another
kind
;
and
God
begets
God
:
Thou
art
my
Son
;
hodie
genui
.
Vera
Divinit●…s
,
quia
vera
de
Deo
nativitas
,
saith
Fulgentius
.
-
2.
Filius
,
ergo
distincta
Persona
.
The
Son
is
a
distinct
Person
,
and
Subsistence
from
the
Father
.
He
is
not
a
Property
,
or
Attribute
in
God
,
o●…
a
Manifestation
of
him
;
but
a
true
,
real
Person
,
subsisting
in
himself
.
-
3.
Filius
,
ergo
paris
Dignitatis
;
-
-
1.
Ejusdem
Excellentiae
;
He
counts
it
no
robbery
to
be
equal
with
God
;
He
is
high
in
the
glory
of
the
Father
,
placed
,
ad
dextram
,
at
his
right
hand
.
-
2.
Capax
ejusdem
cultus
;
He
is
to
be
worship'd
with
equal
honour
,
as
his
Father
is
.
All
Knees
must
bow
to
Him
,
all
Tongues
confess
Him
.
All
must
honour
the
Son
,
as
they
honour
the
Father
.
-
3.
Ejusdem
Potestatis
;
He
is
of
equal
Power
and
Authority
with
his
Father
.
De
Domino
natus
est
Dominus
,
haeres
omnium
.
All
Power
in
heaven
and
earth
belongs
to
him
;
He
is
Heir
of
all
.
But
is
Christ
God's
Son
?
-
-
1.
It
is
Argumentum
Amoris
,
dare
Filium
;
An
Argument
of
Gods
great
love
to
Mankind
,
in
that
he
would
bestow
him
upon
us
.
God
tried
Abraham's
love
,
by
requiring
the
sacrificing
of
his
Son
.
-
2.
It
is
Fundamentum
Meriti
;
From
this
,
That
Christ
is
the
Son
of
God
,
is
the
Excellency
of
his
Merit
:
That
he
could
vanquish
Satan
,
abolish
sin
,
purchase
salvation
;
it
was
not
because
he
was
Filius
Mariae
,
but
Filius
Dei
;
and
so
his
Acts
are
Infiniti
valoris
,
and
himself
the
Universale
principium
gratiae
.
-
3.
It
is
Testimonium
gratuitae
Adoptionis
.
Is
Christ
God's
Son
?
What
need
had
God
then
to
adopt
us
to
be
his
sonns
?
Adoption
is
an
help
in
Law
,
to
supply
Nature
;
either
when
there
is
not
Filius
,
or
not
Dilectus
Filius
,
or
Mortalis
Filius
:
But
all
these
were
prevented
in
Christ
.
Yet
God
adopted
us
,
not
that
he
wanted
a
Son
,
but
that
we
wanted
a
Father
.
He
made
us
accepted
in
his
Well-beloved
.
-
That
's
the
first
,
He
is
Filius
,
A
Son
.
-
2.
He
is
dilectus
Filius
,
A
beloved
Son
:
He
was
typified
by
Isaac
,
the
sonn
of
Abraham's
love
;
by
Solomon
,
called
Iedidiah
;
beloved
of
God
.
What
,
my
son
?
and
what
,
the
son
of
my
womb
?
and
what
,
the
son
of
my
vowes
?
So
Christ
,
He
was
a
beloved
Son
.
There
are
three
things
that
make
a
Son
beloved
of
his
Father
,
and
all
eminently
in
Christ
.
-
1.
Is
Proprietas
;
The
Son
is
the
Possession
of
his
Father
;
as
Eve
called
Cain
,
A
Possession
.
Filius
aliquid
Patris
,
decisum
naturae
;
The
Father
hath
communicated
himself
to
his
Child
;
and
that
makes
him
to
love
him
.
Much
more
doth
God
love
his
Son
upon
this
ground
;
He
is
not
aliquid
Patris
,
but
totum
.
-
2.
Is
Similitudo
;
That
's
causa
Amoris
;
The
Father
imprints
his
likeness
on
his
Son
;
In
his
own
likeness
he
begat
him
:
So
Christ
is
the
lively
Image
of
his
Father
;
-
-
1.
In
his
Divinity
;
He
is
the
character
of
his
Father's
Glory
,
a
full
representation
of
him
.
If
you
knew
me
,
you
would
know
the
Father
.
-
2.
In
his
Humanity
;
All
those
created
,
and
infused
Graces
that
are
in
the
Manhood
of
Christ
,
they
are
prints
of
Gods
Wisdome
,
Holiness
,
Mercy
,
&c.
shining
in
him
.
-
3.
Is
Conformitas
in
voluntate
;
That
breeds
love
,
idem
velle
,
&
idem
nolle
.
Christ
is
a
Son
,
who
never
displeased
his
Father
;
there
is
no
repugnancy
in
his
will
to
God
.
He
lost
his
Life
,
rather
then
he
would
lose
his
Obedience
.
No
marvel
then
,
though
the
Father
stile
him
his
beloved
Son
.
And
there
are
three
Evidences
of
his
loving
of
him
:
-
-
1.
Circumcessio
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
is
in
the
Father
,
and
the
Father
is
in
him
,
Ioh.
xiv
.
11.
-
2.
Communio
consiliorum
;
He
lyes
in
the
Bosome
of
the
Father
,
and
he
communicates
his
Counsels
to
him
,
and
shews
him
all
things
.
-
3.
Communicatio
bonorum
;
He
hath
made
him
Heir
of
all
things
.
Psal.
ii
.
8.
Ask
of
me
,
and
I
shall
give
thee
the
Heathen
for
thine
Inheritance
;
and
the
uttermost
parts
of
the
earth
for
thy
possession
.
Luke
xxii
.
29.
I
appoint
unto
you
a
Kingdome
,
as
my
Father
hath
appointed
unto
me
.
That
's
the
first
,
the
Dignity
of
his
Person
:
Now
follows
,
Secondly
,
The
Excellency
of
his
Mediation
;
In
whom
I
am
well
pleased
.
This
is
considerable
two
wayes
;
-
1.
As
a
Qualification
of
his
Person
;
God
is
highly
pleased
with
Christ
.
-
2.
As
the
Virtue
,
and
Fruit
of
his
Mediation
;
In
whom
he
is
pleased
with
us
.
First
,
Consider
it
as
a
Qualification
of
his
Person
.
The
Person
of
Christ
was
most
amiable
,
and
acceptable
,
and
gracious
,
in
the
eyes
of
his
Father
.
Thus
Esay
describes
him
;
Behold
my
Servant
,
whom
I
uphold
;
mine
Elect
,
in
whom
my
soul
delighteth
,
Isa.
xlii
.
1.
and
it
is
repeated
,
Matth.
xii
.
18.
Christ
was
most
pleasing
to
God
the
Father
;
-
1.
In
respect
of
his
Infinite
Excellency
and
Goodness
.
His
Divine
nature
infinitely
answers
to
the
Will
of
God
:
In
it
there
is
all
holiness
,
and
purity
,
and
goodness
,
exactly
answerable
and
equal
to
the
purity
of
God
the
Father
.
Finite
goodness
,
procures
finite
love
;
but
Christs
infinite
Excellency
,
is
infinitely
delightful
to
his
Father
.
Thus
he
rejoyced
with
him
,
and
in
him
,
from
all
Eternity
.
This
blessed
Communion
'twixt
the
Father
and
the
Son
,
it
took
up
that
Incomprehensible
space
of
Eternity
.
It
answers
to
that
Atheistical
Quere
,
What
did
God
before
he
made
the
world
?
He
enjoyed
his
own
Glory
,
and
Blessedness
;
and
his
Soul
delighted
in
this
Son
of
his
desires
,
and
love
,
Prov.
viii
.
30.
-
2.
God
was
well
pleased
in
Christ
,
as
he
was
in
the
state
of
his
Incarnation
,
as
God-man
;
so
God
was
highly
pleased
with
his
Son
.
In
the
Creation
,
God
was
pleased
with
all
his
works
;
he
beheld
them
,
and
they
were
all
good
.
The
Lord
rejoyced
in
his
works
,
Psal.
civ
.
But
Christ
,
Incarnate
,
is
the
choyce
Master-piece
of
all
the
works
of
God
.
In
him
,
he
hath
magnified
all
his
glorious
Attributes
;
the
greatest
Wisdome
,
the
greatest
Evidence
of
Power
,
the
greatest
Communication
of
his
Goodness
,
all
were
discovered
in
this
work
.
There
are
divers
Degrees
of
Gods
Communicating
his
Goodness
:
-
-
1.
In
Creation
,
he
communicates
the
Goodness
of
Being
;
when
he
brings
forth
a
creature
out
of
the
dark
dungeon
of
nothing
,
and
makes
it
subsist
.
-
2.
He
more
communicates
his
Goodness
,
in
communicating
Life
,
a
ray
of
his
Life
,
to
creatures
living
.
-
3.
He
more
communicates
his
Goodness
,
by
imparting
the
choyce
Similitude
of
himself
to
man
:
That
much
pleas'd
him
,
as
the
chief
of
all
the
wayes
of
God
:
which
makes
David
wonder
,
Lord
!
what
is
man
?
So
,
Psal.
civ
.
surveying
all
the
creatures
,
when
he
comes
to
man
,
vers.
23
,
24.
then
he
wonders
,
O
Lord
,
how
manifold
are
thy
works
?
-
4.
Yet
he
more
communicates
his
Goodness
,
in
the
Production
of
Grace
,
in
the
Infusion
of
Holiness
;
By
it
he
makes
us
partakers
of
the
Divine
nature
.
That
is
a
glorious
piece
of
his
workmanship
.
And
he
more
rejoyces
in
one
sanctified
Soul
,
then
in
all
other
creatures
in
heaven
,
or
earth
.
But
,
-
5.
The
greatest
,
and
most
glorious
communication
,
is
of
himself
in
the
Incarnation
;
to
make
a
creature
to
be
God
,
by
Personal
Union
.
This
is
the
most
Incomparable
work
of
God
:
This
,
all
the
Angels
wonder
at
.
If
at
the
creation
of
Light
,
all
the
Angels
of
God
shouted
for
joy
,
and
admiration
,
as
Iob
speaks
;
sure
,
when
this
work
was
atchieved
,
then
all
creatures
did
wonder
much
more
.
And
in
this
,
God
was
highly
pleased
.
-
3.
God
was
well
pleased
in
Christ
,
in
respect
of
his
perfect
and
compleat
Righteousness
.
All
that
our
Saviour
ever
did
,
did
highly
content
,
and
please
him
.
The
best
of
all
the
Saints
have
their
failings
,
and
imperfections
.
He
found
folly
in
his
Angels
:
In
the
best
of
them
there
is
matter
of
displeasure
.
But
for
this
Son
of
God
,
There
was
no
guile
found
in
his
mouth
.
There
was
in
him
,
exact
Purity
of
Nature
,
without
stain
,
or
blemish
.
The
Prince
of
this
world
cometh
,
and
he
hath
nothing
in
me
,
Ioh.
xiv
.
30.
that
he
can
search
out
,
and
accuse
me
for
.
As
the
Son
in
the
Gospel
,
he
can
say
truly
to
his
Father
,
I
have
served
thee
alwayes
;
I
never
offended
thee
.
It
was
his
meat
and
drink
to
obey
him
.
He
was
holy
,
harmless
,
separate
from
sinners
,
Heb.
vii
.
26.
Secondly
,
Consider
this
,
in
respect
of
the
Virtue
of
his
Mediation
.
In
him
,
he
is
well
pleased
with
us
also
.
Conceive
this
point
;
-
1.
By
way
of
Negation
:
In
Christ
,
God
is
well
pleased
with
us
;
therefore
,
out
of
Christ
,
he
is
offended
,
and
displeased
with
us
.
-
2.
By
way
of
Affirmation
:
In
Christ
,
God
is
well
pleased
;
In
him
he
is
graciously
appeased
,
and
reconciled
with
us
.
First
,
Conceive
it
by
way
of
Negation
:
Out
of
Christ
,
God
is
offended
,
and
displeased
with
us
.
Take
a
double
measure
,
and
proportion
of
this
Displeasure
;
-
1.
Is
Mensura
Intensionis
;
the
depth
of
his
Displeasure
.
The
Scripture
sets
it
out
in
many
gradual
Expressions
:
-
-
1.
Is
Alienatio
;
He
is
estranged
from
us
;
we
are
cast
out
of
his
Covenant
.
His
favour
is
withdrawn
,
we
are
cast
away
from
his
Countenance
:
As
Cain
,
Gen.
iv
.
14.
He
was
driven
away
from
the
face
of
God
.
We
are
strangers
,
and
afar
off
from
him
,
Ephes.
ii
.
He
beholds
us
afar
off
,
as
one
that
owns
us
not
.
-
2.
Is
Poenitentia
;
The
Scripture
sets
out
his
Displeasure
at
us
,
by
attributing
to
God
a
Repentance
that
ever
he
made
us
.
Gen.
vi
.
6.
It
repented
the
Lord
that
he
had
made
man
upon
the
earth
,
and
it
grieved
him
at
his
heart
.
Not
that
God
really
repenteth
;
For
he
is
not
as
man
,
that
he
should
repent
,
1
Sam.
xv
.
29.
but
he
hath
no
more
content
in
us
,
then
a
man
hath
in
that
which
he
repents
of
,
and
wishes
were
undone
.
-
3.
Is
Ira
;
In
him
,
are
thoughts
of
wrath
and
Indignation
against
us
;
a
bent
,
and
purpose
of
will
to
punish
,
and
afflict
,
and
make
us
smart
in
his
Displeasure
.
In
him
is
wrath
,
and
jealousie
,
and
fury
,
and
storms
of
Displeasure
;
and
we
are
children
of
wrath
,
vessels
of
wrath
,
into
which
he
pours
out
his
anger
.
-
4.
Is
Odiunt
;
Hatred
,
that
is
deeper
.
Anger
may
be
suddenly
up
,
and
soon
pacified
;
but
his
Displeasure
against
us
,
out
of
Christ
,
it
is
Hatred
,
that
's
deep
,
and
deadly
,
and
lasting
;
it
looks
at
Destruction
.
Every
punishment
doth
not
content
Hatred
,
but
it
ayms
at
Perdition
.
-
5.
Is
Abominatio
;
That
is
more
then
hatred
.
It
carries
with
it
a
secret
antipathy
,
and
loathing
of
us
;
his
Soul
abhorrs
us
.
The
wicked
are
an
abomination
to
the
Lord
.
His
eyes
cannot
behold
us
;
he
abhorrs
to
look
upon
iniquity
.
-
6.
Is
Gaudium
in
Perditione
;
The
Scripture
goes
thus
high
:
The
Lord
even
rejoyceth
in
his
Justice
,
triumphing
over
sinners
in
their
Perdition
.
Ah!
I
will
ease
me
of
mine
Adversaries
,
and
avenge
me
of
mine
Enemies
,
Isa.
i.
24.
Prov.
i.
26.
I
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
.
-
That
's
the
first
,
Mensura
Intensionis
;
The
other
,
-
2.
Is
Mensura
Extensionis
;
The
Measure
of
Gods
Extending
this
Displeasure
.
It
is
observable
in
three
Manifestations
of
it
:
-
-
1.
It
is
Universal
,
with
our
whole
nature
.
He
is
not
displeased
with
some
few
onely
,
but
with
root
and
branch
,
stock
and
fruit
.
The
whole
generation
of
Mankind
,
is
displeasing
to
him
.
Not
onely
some
few
notorious
wretches
,
as
Cain
,
and
Esau
,
&c.
but
even
the
most
moderate
restrained
men
(
if
there
be
nothing
but
Nature
in
them
)
they
are
all
out
of
favour
;
All
of
us
are
Children
of
wrath
,
as
well
as
others
,
Ephes.
ii
.
3.
The
best
of
them
is
a
briar
,
Micah
vii
.
4.
The
Lord
looked
down
from
heaven
upon
the
children
of
men
,
to
see
if
there
were
any
that
did
understand
,
and
seek
God
.
They
are
altogether
become
filthy
,
there
is
none
that
doth
good
,
no
not
one
.
All
have
sinned
,
and
come
short
of
the
glory
of
God
,
Rom.
i.
23.
Now
antipathy
is
universal
,
't
is
to
all
of
the
same
kind
.
The
Lamb
hates
every
Wolf
.
-
2.
It
is
respectively
to
all
,
even
our
best
services
and
performances
.
Out
of
Christ
,
God
refuseth
all
,
counts
them
all
abominable
.
Nay
,
our
Incense
,
the
Odours
of
our
Prayers
,
if
we
are
out
of
Christ
,
they
are
all
unhallowed
breath
.
The
prayers
of
the
wicked
are
an
abomination
to
the
Lord
.
Our
sacrifices
are
a
burden
to
him
;
he
rejects
all
our
attendances
.
Why
tread
you
in
my
Courts
?
Their
Vine
is
the
Wine
of
Sodom
,
and
of
the
fields
of
Gomorrha
;
their
Grapes
are
Grapes
of
gall
;
their
clusters
are
bitter
,
their
Wine
is
the
poyson
of
Dragons
,
and
the
cruel
venome
of
Asps
,
Deut.
xxii
.
32.
Our
natural
best
fruits
,
respectively
to
eternal
life
,
are
odious
and
abominable
.
-
3.
The
Extent
of
this
Displeasure
reacheth
even
to
the
creatures
that
are
about
us
.
Even
for
our
sakes
,
the
whole
Creation
is
involved
in
his
Displeasure
.
Sin
hath
blasted
the
beauty
of
all
Gods
workmanship
.
God
is
out
of
love
with
the
whole
frame
of
the
world
,
in
indignation
to
man's
sin
.
At
our
Fall
,
Gen.
iii.
the
earth
was
cursed
;
and
that
curse
,
none
but
Christ
can
take
off
.
Malachi
closeth
up
the
Old
Testament
with
this
same
curse
;
I
will
smite
the
earth
with
a
curse
.
The
Law
leaves
the
creatures
under
a
curse
.
In
the
Law
,
the
house
,
the
bed
,
the
seat
of
the
Leper
,
were
all
defiled
:
so
,
the
whole
frame
of
the
creatures
is
defiled
,
leprous
,
by
our
contagion
.
We
have
made
Pardise
a
Pest-house
.
The
whole
Creation
groans
,
being
made
subject
to
corruption
,
and
vanity
,
Rom.
viii
.
As
it
was
said
of
Ierusalem
,
Why
hath
the
Lord
done
thus
to
this
City
?
So
of
the
whole
world
,
Why
is
it
devoted
to
destruction
?
'T
is
because
of
God's
Displeasure
at
sinners
.
Conceive
,
Secondly
,
This
point
Affirmatively
:
In
Christ
God
is
well
pleased
,
in
him
graciously
appeased
and
reconciled
with
us
.
Here
,
we
must
make
two
enquiries
:
-
1.
Quibus
modis
?
By
what
means
?
-
2.
Quibus
gradibus
?
By
what
degrees
Christ
hath
wrought
it
?
1.
Quibus
modis
?
By
what
means
hath
Christ
gained
us
the
love
of
his
Father
?
These
four
wayes
;
-
1.
By
his
Intercession
:
He
is
well
pleased
in
him
,
Praying
,
and
Interceding
for
us
.
The
Prayer
of
our
Saviour
is
of
Infinite
power
to
prevail
with
God
.
Ioh.
xi
.
42.
Father
,
I
know
that
thou
hearest
me
alwayes
.
It
argues
the
love
and
power
of
friendship
,
when
we
obtain
,
not
onely
for
our selves
,
or
those
about
us
,
but
can
reconcile
,
and
pacifie
offences
towards
others
.
It
argued
great
favour
to
Abraham
,
that
he
could
prevail
so
much
for
Sodom
.
Thus
God
graced
Iob
,
when
his
friends
were
sent
to
beg
his
entreaties
.
Much
more
do
the
Intercessions
of
Christ
,
those
strong
cries
and
supplication
,
by
which
he
continually
obtains
mercy
for
us
,
argue
God's
being
highly
pleased
with
him
.
Moses
his
prayer
for
the
people
,
bound
the
hands
of
God
;
Now
therefore
let
me
alone
,
Exod.
xxxii
.
10.
Yet
that
is
nothing
so
prevailing
as
Christ's
Prayer
.
S.
Steven's
prayer
procured
Saul's
conversion
;
how
much
more
shall
Christs
,
Father
forgive
them
,
reconcile
us
to
God
?
recommend
us
to
his
mercy
?
-
2.
By
his
Satisfaction
he
hath
wrought
this
peace
,
and
made
him
well
pleased
,
having
satisfied
for
us
.
Satisfaction
,
it
is
the
making
up
of
a
wrong
,
or
injury
,
or
damage
,
by
the
paying
of
a
full
recompensation
.
Now
the
sufferings
of
Christ
were
-
-
1.
Of
that
Infinite
value
in
their
natural
Dignity
;
-
2.
Of
that
high
esteem
in
God's
valuation
;
that
by
them
,
the
breach
of
Gods
Law
had
a
condign
satisfaction
by
this
performance
.
Penal
Statutes
are
never
satisfied
,
but
by
the
mulct
and
forfeiture
.
The
Law
of
God
,
that
's
Penal
;
the
price
of
his
Death
,
the
value
of
his
Bloud
,
that
was
laid
down
,
and
in
it
God
is
pleased
.
-
3.
By
his
Merit
:
In
him
God
is
well
pleased
,
as
Meriting
for
us
.
Christ's
actions
had
not
onely
the
virtue
of
impetration
,
or
satisfaction
,
but
of
abundant
Merit
,
to
purchase
favour
for
us
.
Now
the
reason
why
Christs
Merits
do
thus
pacifie
God
,
is
,
because
his
Merits
do
more
please
him
,
then
sin
can
displease
him
,
Praestando
bonum
acceptabilius
.
Christs
obedience
gave
God
higher
content
,
then
our
disobedience
can
discontent
him
.
He
is
more
delighted
in
his
righteousness
,
then
he
was
offended
by
our
unrighteousness
.
This
is
like
,
and
beyond
Noah's
sacrifice
,
A
savour
of
rest
in
the
nostrils
of
God
;
I
will
curse
the
earth
no
more
.
This
is
a
main
Argument
against
Despair
;
Christ
hath
more
pleas'd
God
,
then
thou
hast
displeased
him
.
-
4.
By
his
Union
.
God
is
pleased
in
him
,
uniting
us
to
him
.
Not
one
hair
of
Christs
head
shall
perish
.
He
is
the
Saviour
of
his
Body
,
Ephes.
v.
23.
When
we
are
implanted
into
Christ
,
then
God
looks
graciously
upon
us
.
As
Isaac
said
unto
Iacob
,
Gen.
xxvii
.
21.
Come
near
,
I
pray
thee
,
that
I
may
feel
thee
,
my
son
,
whether
thou
be
my
very
son
Esau
,
or
not
:
So
,
when
God
feels
us
to
be
members
and
parts
of
his
Son
,
O
,
't
is
the
voyce
of
my
Son
,
't
is
a
member
of
his
Body
,
then
his
Soul
blesses
us
.
This
Union
makes
us
to
enjoy
a
communion
in
all
that
Christ
did
:
As
S.
Bernard
speaks
,
Non
alius
qui
foris-fecit
,
alter
qui
satisfecit
,
quia
caput
&
corpus
unus
est
Christus
.
Christus
,
non
potest
habere
membra
damnata
.
That
's
the
first
,
Quibus
modis
?
See
,
II.
Quibus
gradibus
?
Take
them
in
these
three
steps
:
-
1.
In
Christo
placabilis
:
Christs
Mediation
,
and
Gods
good
pleasure
in
him
,
makes
him
placable
,
and
appeasable
,
and
reconcileable
.
Out
of
Christ
,
God
is
a
consuming
fire
,
Heb.
xii
.
29.
His
thoughts
towards
us
,
are
onely
thoughts
of
anger
:
But
his
Son
hath
founded
a
new
Covenant
,
in
which
God
is
Intreatable
,
sin
Pardonable
,
heaven
Attainable
.
This
is
one
step
of
favour
he
hath
wrought
his
Father
to
,
to
enter
a
parley
and
treaty
of
Reconciliation
;
He
hath
set
up
an
Office
,
to
sue
out
our
Pardon
;
He
hath
set
forth
a
gracious
Remedy
;
open'd
a
Fountain
for
sin
,
and
for
uncleanness
.
Non
sic
Diabolis
.
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
2
Cor.
v.
19.
and
hath
sent
Ambassadours
,
vers.
20.
to
treat
,
and
intreat
for
Reconciliation
.
-
2.
In
Christo
placatus
:
That
's
more
.
Our
Peace
and
Reconciliation
is
actually
obtained
in
,
and
for
him
onely
.
He
hath
made
us
accepted
in
the
Beloved
,
Ephes.
i.
6.
Thus
the
Apostle
,
Having
slain
enmity
;
not
only
weakned
it
,
but
overcome
it
,
He
hath
reconciled
us
unto
God
,
Ephes.
ii
.
16.
He
presents
us
to
God
,
obtains
our
pardon
,
knocks
off
our
fetters
,
discharges
us
out
of
prison
,
cancels
our
bill
,
seals
up
our
pardon
.
-
3.
In
Christo
continuo
placandus
.
Christ
doth
not
onely
set
us
in
Statu
quo
,
and
so
leaves
us
;
but
brings
us
into
favour
,
and
holds
us
up
in
favour
.
Christ
is
of
perpetual
use
;
not
at
our
first
Reconciliation
,
but
in
all
our
life
.
This
virtue
of
Christ
,
-
-
1.
Makes
our
sins
of
another
condition
then
when
we
were
out
of
him
:
They
are
not
condemnatorta
,
but
our
pardon
shall
be
granted
.
-
2.
Makes
our
actions
,
though
imperfect
,
yet
acceptable
,
because
done
in
him
.
He
is
the
Altar
,
that
sanctifies
the
Offering
:
His
Odours
persume
our
Prayers
.
In
Numb
.
vi
.
19
,
20.
The
Priest
,
at
the
Offering
,
was
to
lay
his
hands
upon
the
hands
of
him
who
brought
it
,
and
to
wave
it
before
the
Lord
:
So
Christ
,
he
is
to
present
our
Prayers
,
and
all
our
Offerings
,
and
that
makes
them
acceptable
.
-
3.
Our
persons
,
they
are
look'd
upon
as
in
Christ
,
and
so
with
them
God
is
well
pleased
.
Corollaries
from
hence
,
let
be
these
:
-
1.
In
quo
complacitum
;
ergo
non
ex
odio
Patris
morti
tradendus
.
Peter
thought
,
Christ
must
not
dye
;
We
thought
him
forsaken
of
God
.
No
,
it
was
not
hatred
of
his
Son
,
that
brought
him
to
death
;
for
he
was
most
pleas'd
with
him
in
his
death
.
-
2.
In
quo
complacitum
;
ergo
gratuitum
;
'T
is
good
pleasure
,
and
acceptation
,
that
's
all
our
tenure
.
He
had
a
Son
who
pleased
him
,
he
needed
not
us
.
-
3.
In
quo
complacitum
;
ergo
firma
reconciliatio
.
If
Gods
favour
were
in
our selves
,
we
should
soon
forfeit
all
;
but
our
salvation
is
now
put
into
Christs
hands
.
He
is
Sequester
Dei
,
&
hominum
.
All
's
entail'd
upon
him
.
Oh
,
let
us
bless
Christ
for
making
our
peace
:
Let
us
kiss
him
,
for
whose
sake
God
is
well
pleased
with
us
;
-
1.
Osculo
Fidei
.
With
the
kiss
of
Faith
,
Thankfulness
,
Love
.
-
2.
Osculo
Gratitudinis
.
With
the
kiss
of
Faith
,
Thankfulness
,
Love
.
-
3.
Osculo
Amoris
.
With
the
kiss
of
Faith
,
Thankfulness
,
Love
.
So
much
for
the
Excellency
of
his
Mediation
.
Now
follows
,
Thirdly
,
The
Authority
of
his
Doctine
;
Hear
Him
.
In
it
two
things
;
-
1.
The
Designation
of
the
Person
,
Him
.
-
2.
The
Prescription
of
the
Duty
,
Hear
.
First
,
The
Designation
of
the
Person
,
Him
.
Christ
,
he
is
appointed
by
God
the
Father
to
be
the
Prophet
,
and
Teacher
of
his
Church
.
Hence
he
is
stiled
in
Scripture
,
A
Prophet
:
Deut.
xviii
.
15.
A
Prophet
will
the
Lord
your
God
raise
up
of
your
brethren
like
unto
me
;
Him
shall
you
hear
.
He
assumes
this
Title
to
himself
,
displaces
all
Rubbies
;
One
is
your
Doctour
,
and
Master
,
even
Christ
,
Matth.
xxiii
.
So
,
Heb.
iii.
1.
He
is
called
,
The
Apostle
,
and
High-Priest
of
our
Profession
.
Ma●…ch
.
iii.
1.
The
Angel
of
the
Covenant
.
Now
this
Prophetical
Dignity
of
Christ
,
that
he
is
the
grand
Doctour
of
the
Church
,
will
appear
,
if
we
make
these
four
Enquiries
;
-
1.
Enquire
into
his
Authority
,
who
hath
authorized
him
;
-
2.
Into
his
Sufficiencies
;
-
3.
Into
his
Priviledges
;
-
4.
Into
his
Discharge
.
-
1.
For
his
Authority
;
that
is
most
full
and
ample
:
He
hath
a
Commission
from
heaven
:
Warranted
,
-
-
1.
By
Predictions
,
and
Prophecies
;
I
will
give
thee
for
a
Covenant
of
the
people
,
for
a
light
of
the
Gentiles
,
Isa.
xlii
.
6.
to
open
the
blind
eyes
,
to
bring
out
the
prisoners
from
the
prison
;
and
them
that
sit
in
darkness
,
out
of
the
prison-house
,
vers
.
7.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
,
to
preach
good
tidings
unto
the
meek
;
he
hath
sent
me
to
bind
up
the
broken-hearted
,
&c.
Isa.
lxi
.
1.
This
Christ
applies
to
himself
,
Luk.
iv
.
21.
So
,
Ioh.
xviii
.
37.
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
bear
witness
unto
the
Truth
.
Warranted
,
-
2.
By
his
Fathers
publick
Inauguration
at
his
Baptisme
,
and
now
on
Mount
Tabor
.
This
honour
God
put
upon
him
;
and
hath
now
set
him
on
Mount
Zion
,
to
preach
the
Law
,
whereof
God
spake
unto
him
.
-
3.
By
Signs
and
Wonders
:
Rabbi
,
we
know
that
thou
art
a
Teacher
sent
from
God
;
for
no
man
can
do
these
miracles
that
thou
d●…est
,
except
God
be
with
him
,
Ioh.
iii.
2.
As
Moses
was
sent
,
and
authorized
by
a
wonder-working
Power
;
so
Christ
had
his
Commission
seal'd
up
by
mighty
Works
.
Miracles
are
the
ratification
of
his
Doctrine
.
We
must
have
Sigillum
Ecclesiae
,
in
ordinary
Calling
;
or
miraculous
,
in
extraordinary
.
-
2.
For
his
Sufficiency
:
Whom
God
sends
,
he
fits
and
enables
.
But
Christ
hath
an
All-sufficiency
for
an
absolute
Discharge
of
this
great
work
.
He
had
,
-
-
1.
The
enablement
of
Knowledge
:
He
is
richly
furnished
with
all
kind
of
Knowledge
:
In
him
are
all
the
Treasures
of
Wisdome
and
Knowledge
,
Colos.
ii
.
3.
-
-
1.
Treasures
of
Knowledge
;
i.
e.
Precious
Knowledge
,
Saving
Knowledge
.
-
2.
Treasures
of
Knowledge
;
i.
e.
Plentiful
Knowledge
.
We
know
but
in
part
;
but
all
the
Counsel
of
God
is
made
open
to
him
.
Solomon
,
who
could
speak
of
every
creature
,
was
but
ignorant
,
if
compar'd
with
Christ
.
A
greater
Wisdome
,
then
that
of
Solomon
,
was
in
him
.
-
3.
Treasures
;
i.
e.
Hidden
and
Stored
Knowledge
was
in
him
;
those
Secret
mysteries
that
were
laid
up
in
the
bosom
of
Eternity
,
he
had
the
Knowledge
of
.
-
Now
this
Knowledge
is
communicated
to
him
,
not
,
as
to
us
,
Studio
&
Industria
;
not
,
as
to
the
Prophets
,
by
Dreams
,
or
Visions
,
or
Revelations
of
Angels
:
but
by
a
clear
,
full
,
intimate
view
,
and
beholding
of
the
God-Head
,
the
Fountain
of
all
sacred
Knowledge
.
Christ
had
,
-
2.
The
enablement
of
all
other
gracious
endowments
,
the
full
assistance
of
the
Spirit
.
All
other
Saints
were
limited
and
imperfect
in
these
gifts
.
Moses
was
slow
of
speech
;
but
his
lips
were
full
of
grace
.
Paul
was
learned
,
but
not
eloquent
;
Apollos
eloquent
,
but
not
so
profound
:
But
Christ
had
all
;
His
lips
drop
down
myrrh
.
Then
,
this
assistance
was
continued
,
and
constant
.
Those
gratiae
,
that
are
gratis
datae
,
are
sometimes
more
full
,
sometimes
more
sparing
:
Sometimes
the
dore
of
Utterance
is
opened
to
us
,
sometimes
it
is
shut
:
Sometimes
we
have
more
assistance
,
sometimes
less
:
But
Christ
had
it
alwayes
in
a
full
measure
.
As
light
is
alwayes
in
the
Sun
,
but
the
Ayr
receives
it
,
per
modum
coruscationis
,
unevenly
,
uncertainly
.
-
3.
For
his
Priviledges
.
These
were
far
above
all
Prophets
,
Doctours
,
Instructers
.
Four
main
Priviledges
he
had
;
-
-
1.
Universality
:
He
had
an
unlimited
,
and
unbounded
Commission
;
not
onely
to
one
Nation
,
but
to
the
whole
Church
.
Nay
,
not
so
onely
to
the
present
Church
;
but
to
the
Church
,
present
,
past
,
and
to
come
.
All
Prophecies
were
inspired
by
him
:
All
the
Prophets
borrowed
their
light
from
him
:
All
sate
at
the
feet
of
this
Gamaleel
.
The
Spirit
that
spake
in
the
Prophets
,
't
is
called
,
1
Pet.
i.
11.
The
Spirit
of
Christ
By
this
Spirit
,
Christ
preach'd
in
Noah
,
to
the
old
world
,
1
Pet.
iii.
19.
-
2.
He
is
Infallibilis
Doctor
;
an
unerring
,
and
infallible
Doctour
and
Teacher
.
He
is
not
only
wise
,
but
Wisdome
it self
;
not
only
true
,
but
Truth
it self
.
We
have
an
Infallibility
of
Rule
and
Direction
,
the
Scripture
:
The
Apostles
had
a
further
Infallibility
of
Assistance
,
and
Inspiration
;
but
Christ
was
most
naturally
,
and
,
of
himself
,
Infallible
.
He
is
the
faithful
and
true
Witness
,
Rev.
iii.
14.
-
3.
He
had
Excellentiam
Doctrinae
,
above
all
before
him
.
Moses
,
and
his
followers
,
they
were
but
Doctours
of
the
Law
,
the
Ministery
of
Condemnation
:
The
Prophets
,
they
were
Ministers
of
the
Promises
;
all
,
De
bonis
futuris
:
But
Christ
came
with
Performances
:
He
brought
life
and
immortality
to
light
by
the
Gospel
,
2
Tim.
i.
10.
Tidings
,
and
intimations
are
good
;
but
real
evidences
,
and
performances
,
they
are
far
more
welcome
.
-
4.
He
is
Efficax
,
a
most
Effectual
and
Prevailing
Doctour
:
He
hath
made
my
mouth
like
a
sharp
sword
,
Isa.
xlix
.
2.
So
S.
Iohn
,
Rev.
xix
.
15.
Out
of
his
mouth
goes
a
sharp
sword
:
Not
in
ore
gladii
,
but
in
gladio
oris
;
His
Teaching
is
inward
and
spiritual
.
Cathedram
habet
in
coelo
,
qui
docet
cor
:
All
others
affect
the
ear
;
He
onely
speaks
to
the
heart
.
He
opens
our
understandings
,
that
we
may
understand
the
Scriptures
;
He
writes
his
Laws
in
our
hearts
.
Lastly
,
-
4.
For
his
Discharge
,
it
is
with
absolute
Fidelity
,
without
concealing
any
portion
of
Gods
Truth
.
He
gives
up
an
exact
account
,
Ioh.
xvii
.
8.
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
;
and
have
known
surely
that
I
came
out
from
thee
;
and
they
have
believed
that
thou
didst
send
me
.
Moses
was
faithful
;
Christ
was
as
,
nay
above
Moses
,
in
all
Fidelity
.
He
lost
none
of
his
Sheep
,
whom
the
Father
had
committed
to
him
.
He
preferred
the
preaching
of
his
Father's
Will
,
before
his
Food
;
more
then
his
appointed
Food
.
Moses
,
he
took
the
account
of
the
people
;
and
again
,
when
he
dyed
,
the
people
accounted
,
to
shew
his
Fidelity
.
So
Christ
;
Not
one
whom
thou
gavest
me
,
is
lost
,
Ioh.
xvii
.
12.
More
particularly
;
This
Designation
of
the
Person
,
it
may
be
considered
in
these
five
distinguishing
Respects
:
-
1.
Respectively
to
the
Father
;
Hear
Him
.
He
sends
us
to
his
Son
.
We
have
no
voyce
from
the
Father
,
but
this
bidding
us
to
look
for
no
voyce
but
from
Christ
.
Pharaoh
sends
all
,
for
corn
,
to
Ioseph
.
Thus
he
discharges
them
from
any
more
Visions
and
Revelations
:
there
is
now
no
other
Urim
,
and
Thummim
,
but
this
lively
Oracle
.
-
2.
Respectively
to
Moses
and
Elias
.
Peter
would
gladly
listen
to
them
;
that
heavenly
Conference
much
affected
him
.
No
,
God
discharges
Moses
and
Elias
;
their
Ministration
is
out
of
date
.
They
have
served
their
time
,
now
he
speaks
to
us
by
his
Son
.
They
were
all
like
Ushers
in
the
School
,
Christ
is
the
grand-Teacher
.
These
Stars
must
set
,
now
this
Sun
arises
.
They
are
compared
to
under-Tutours
and
Governours
,
till
the
time
came
,
that
we
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Before
,
he
spake
,
Ut
Iosephus
,
per
Interpretem
;
now
we
see
the
face
of
Christ
,
and
hear
him
speaking
unto
us
.
-
3.
Respectively
to
the
subordinate
Ministers
,
and
means
of
salvation
;
in
their
preaching
still
we
must
hear
Him
.
What
the
Jews
did
blasphemously
,
we
must
devoutly
;
we
must
cry
out
,
The
voyce
of
God
,
and
not
of
man
.
He
that
receives
you
,
receives
me
.
Thus
the
Galathians
receiv'd
S.
Paul
,
as
an
Angel
of
God
,
even
as
Christ
Iesus
,
Gal.
iv
.
14.
He
who
spake
by
the
mouth
of
his
holy
Prophets
,
speaks
still
.
He
who
seeks
a
proof
of
Christs
speaking
in
his
Ministers
,
let
him
know
,
he
despises
not
man
,
but
God
;
take
heed
ye
despise
not
him
that
speaks
from
heaven
.
-
4.
Respectively
to
my
Successour
,
to
whom
Christ
should
give
place
;
look
for
no
more
,
Hear
Him
.
This
is
the
last
time
.
There
is
no
other
means
of
salvation
.
The
Law
was
imperfect
,
insufficient
,
therefore
it
is
abolish'd
;
but
surely
they
wil
reverence
my
Son
.
His
Gospel
,
it
is
Evangelium
aeternum
.
Nobis
non
opus
est
curiositate
post
Christum
,
nec
inquisitione
post
Evangelium
.
-
5.
Respectively
to
all
that
he
shall
teach
.
His
Patent
,
it
is
general
;
no
man
was
ever
so
authorized
,
but
his
Commission
was
limited
.
Christ
hath
an
universal
Charter
.
We
must
question
nothing
;
not
doubt
of
any
point
of
his
Doctrine
,
not
in
some
cases
,
but
to
all
purposes
.
-
-
1.
Quamvis
supra
rationem
in
mysteriis
.
-
2.
Quamvis
contra
carnem
in
officiis
.
-
3.
Quamvis
ultra
spem
&
possibilitatem
in
promissionibus
.
-
4.
Quamvis
contra
Mosen
&
Elian
in
lege
abroganda
.
That
's
for
the
Designation
of
the
Person
,
Him
.
Next
is
,
Secondly
,
the
Act
,
or
Duty
prescribed
,
Hear
Him
.
-
1.
Hear
Him
;
Not
think
of
gazing
upon
him
,
and
erecting
up
Tabernacles
.
He
honours
Christ
most
,
not
who
imagines
some
voluntary
service
of
his
own
;
but
who
hears
him
,
believes
him
,
obeys
him
.
The
obedient
Ear
honours
him
.
Acknowledge
him
as
my
Son
,
listen
to
him
,
and
believe
in
him
;
this
is
the
truest
honour
we
can
do
to
Christ
.
Peter
,
like
Martha
,
was
troubled
to
entertain
him
;
we
must
,
like
Mary
,
sit
at
his
feet
,
and
Hear
Him
.
-
2.
Hear
Him
;
Adore
him
,
not
onely
as
my
Son
;
believe
in
him
,
not
onely
as
your
Saviour
,
In
quo
complacitus
sum
;
but
Hear
Him
,
as
your
Law-giver
.
Christ
comes
with
Commandments
and
Duties
,
and
expects
our
attention
to
them
,
as
well
as
to
his
Promises
.
Set
him
up
as
thy
Lord
,
and
Ruler
;
and
resolve
to
serve
Iesus
thy
Lord
.
THE
SEVENTH
SERMON
ON
S.
MATTH.
xvii
.
6
,
7
,
8
,
9.
Vers.
6.
And
when
the
Disciples
heard
it
,
they
fell
on
their
face
,
and
were
sore
afraid
.
Vers.
7.
And
Iesus
came
and
touched
them
,
and
said
unto
them
,
Arise
,
be
not
afraid
.
Vers.
8.
And
when
they
had
lift
up
their
eyes
,
they
saw
no
man
,
save
Iesus
onely
.
Vers.
9.
And
as
they
came
down
from
the
Mountain
,
Iesus
charged
them
,
saying
,
&c.
Vers.
6.
And
when
the
Disciples
heard
it
,
they
fell
on
their
face
,
and
were
sore
afraid
.
THis
sixth
Verse
,
sets
out
the
Effect
that
this
Voyce
from
heaven
wrought
in
the
Apostles
.
It
casts
them
into
a
Passion
of
Horror
and
Amazement
.
In
it
two
things
:
-
1.
The
Impression
of
this
Passion
;
They
were
sore
afraid
.
-
2.
The
Irruption
of
it
into
the
body
,
They
fell
on
their
face
.
First
,
The
Impression
of
this
Passion
,
They
were
sore
afraid
.
Of
this
we
will
take
a
double
consideration
:
-
1.
Ex
parte
Dei
;
Why
God
stirs
up
in
them
this
great
amazement
.
-
2.
Ex
parte
eorum
;
What
occasioned
it
in
them
.
I.
Consider
it
in
respect
of
God
.
Purposely
,
God
affects
them
with
this
,
rather
then
with
any
other
Passion
,
for
divers
reasons
;
-
1.
Ut
altiùs
imprimeret
in
memoriam
.
Those
lessons
that
are
fastned
into
us
with
extraordinary
fear
,
take
deepest
apprehension
in
us
,
stick
fastest
in
us
.
Those
Truths
are
dearest
to
us
,
that
cost
us
dearest
.
Fear
,
and
horror
,
and
temptation
,
are
the
most
profitable
Schools
to
learn
in
.
As
a
mother
loves
that
child
most
,
that
she
brought
forth
with
the
greatest
pain
and
sorrow
.
-
2.
To
teach
them
the
fittest
and
best
way
to
make
use
of
Christ
.
He
hath
now
propounded
him
to
them
;
and
,
to
drive
them
to
this
refuge
and
sanctuary
,
to
make
them
see
their
great
weakness
and
insufficiency
out
of
him
,
and
need
to
shelter
themselves
in
him
,
he
purposely
affrights
and
terrifies
them
.
While
we
are
at
ease
,
no
fears
or
terrors
seise
on
us
,
we
sit
loose
from
Christ
;
but
if
Gods
Glory
once
fears
us
,
then
we
run
to
the
horns
of
this
Altar
.
When
men
are
prick'd
in
their
consciences
,
then
they
cry
out
,
What
shall
we
do
to
be
saved
?
So
the
Jaylor
.
Before
conversion
,
Love
is
too
weak
an
attractive
to
our
servile
nature
;
Fear
works
more
powerfully
.
Lot
must
be
affrighted
out
of
Sodom
,
and
constrained
to
fly
for
his
life
.
The
pursuing
of
the
avenger
of
bloud
,
must
make
the
man-slayer
to
fly
to
the
city
of
Refuge
.
Some
save
with
fear
,
pulling
them
out
of
the
fire
,
Iude
,
vers
.
23.
-
3.
This
fear
at
the
voyce
of
God
,
was
sent
upon
them
,
to
enforce
them
to
this
particular
duty
,
to
hear
Christ
.
The
voyce
of
God
out
of
Christ
is
terrible
;
but
Christs
voyce
,
it
is
a
comforting
voyce
.
It
is
the
gracious
goodness
of
God
,
and
a
merciful
respect
to
our
infirmity
,
not
to
speak
to
us
from
heaven
,
by
his
own
glorious
voyce
;
that
would
amaze
us
;
but
to
speak
to
us
,
more
humano
.
Christ
Incarnate
,
and
so
men
of
our
quality
and
condition
,
are
the
most
fit
means
to
speak
to
us
.
Deut.
v.
26.
the
people
desire
that
Moses
may
speak
unto
them
in
Gods
name
;
Go
thou
near
,
and
hear
all
that
the
Lord
our
God
shall
say
;
and
speak
thou
unto
us
all
that
the
Lord
our
God
shall
speak
unto
thee
;
and
we
will
hear
it
,
and
do
it
.
So
the
Apostle
,
Heb.
xii
.
19.
They
that
heard
the
voyce
of
God
,
intreated
that
the
Word
should
not
be
spoken
to
them
any
more
:
vers.
20.
For
they
could
not
endure
it
.
Nay
,
Moses
himself
did
exceedingly
fear
,
and
quake
,
vers
.
21.
Yet
how
perverse
are
we
?
Oh
,
we
think
,
if
God
from
heaven
would
speak
unto
us
,
we
would
believe
.
Alas
!
How
unable
are
we
to
bear
it
?
If
men
speak
,
we
fleight
it
:
Is
not
Iesus
one
of
us
?
His
brethren
,
and
sisters
,
are
they
not
all
with
us
?
Matth.
xiii
.
56.
If
he
speak
himself
,
then
he
is
too
terrible
;
if
by
men
,
then
too
contemptible
:
They
are
offended
at
him
.
-
4.
They
are
cast
into
this
great
dejection
and
fear
,
to
humble
them
,
lest
the
glory
of
these
heavenly
Visions
should
too
much
puff
them
up
.
Naturally
,
we
wax
proud
upon
any
extraordinary
favour
.
As
Haman
,
being
alone
called
to
the
Banquet
with
the
King
,
how
proud
was
he
upon
it
?
The
Lord
,
to
keep
down
our
spiritual
pride
,
after
high
favours
,
usually
exercises
us
with
low
abasements
.
Thus
Paul
,
lest
he
should
be
lifted
up
with
those
Revelations
,
he
was
buffetted
by
Satan
.
To
this
purpose
,
-
-
1.
Sometimes
God
humbles
us
,
before
he
pleases
to
reveal
himself
to
us
.
Thus
Abraham
was
cast
into
a
great
horror
before
God
appeared
to
him
.
So
Esay
,
Ezekiel
,
Daniel
:
So
Paul
,
before
he
was
called
to
be
an
Apostle
,
he
was
cast
down
to
the
earth
.
Humility
is
the
fittest
preparation
to
receive
any
favour
,
or
Revelation
from
God
.
It
makes
us
sensible
,
-
-
1.
Of
our
weakness
,
that
it
is
not
our
strength
that
attains
to
these
Revelations
.
-
2.
Of
our
unworthiness
;
To
me
,
who
am
less
then
the
least
of
all
Saints
,
is
this
grace
given
,
that
I
should
preach
the
unsearchable
riches
of
Christ
,
Ephes.
iii.
8.
-
2.
Sometimes
,
after
God
hath
vouchsafed
us
some
extraordinary
favour
,
then
he
abases
us
,
and
casts
us
down
.
Thus
Iacob
,
after
his
wrestling
with
God
,
was
lamed
.
We
must
have
this
Treasure
in
earthen
vessels
,
that
the
excellency
of
the
Power
may
be
seen
to
be
of
God
,
and
not
of
us
,
2
Cor.
iv
.
7.
II.
Consider
it
in
respect
of
Themselves
,
what
occasion'd
this
terror
in
them
.
It
is
strange
,
the
Apostles
should
be
thus
affrighted
:
-
1.
They
were
Sancti
:
If
they
had
been
wicked
and
profane
men
,
it
had
been
no
marvel
:
For
Balaam
,
and
such
as
he
,
to
tremble
,
that
's
no
wonder
;
but
for
these
holy
men
to
be
thus
dismayed
,
is
much
.
-
2.
They
were
in
a
warrantable
,
and
holy
action
,
yet
are
they
affrighted
.
For
men
to
be
surprised
with
horror
in
an
unwarrantable
,
profane
action
,
that
's
no
marvel
;
as
Balthazar
in
his
Cups
,
to
be
struck
with
astonishment
;
and
Cain
,
at
the
murthering
of
his
brother
:
But
these
were
in
a
lawful
action
,
and
yet
affrighted
.
-
3.
They
were
in
Praesentia
Christi
.
Indeed
,
to
be
left
to
ourselves
,
and
to
see
nothing
but
terrors
on
Gods
part
,
there
is
some
cause
of
fear
;
but
to
be
so
near
a
Sanctuary
,
and
yet
to
tremble
!
-
4.
They
had
Visiones
laetas
,
&
exhilarantes
;
were
made
partakers
of
Visions
full
of
comfort
,
and
joy
:
To
see
Christ
in
Glory
,
and
to
enjoy
a
sweet
society
with
the
Saints
,
and
yet
to
be
in
fear
!
No
marvel
,
if
the
presence
of
an
angry
God
,
and
some
dreadful
Visions
,
should
terrifie
.
-
5.
They
heard
Vocem
Pacificam
;
that
God
in
Christ
was
well
pleased
with
them
,
yet
they
tremble
.
Indeed
,
to
hear
the
thundrings
of
the
Law
,
that
's
terrible
;
but
here
,
was
Vox
Evangelii
;
here
were
Harpers
,
harping
with
their
Harps
,
Rev.
xiv
.
2.
What
should
be
the
reason
,
that
notwithstanding
all
these
hints
of
comfort
and
assurance
,
that
yet
they
fear
?
See
the
grounds
of
this
,
in
these
three
Observations
:
-
-
1.
These
holy
men
,
though
Saints
,
yet
they
carry
about
them
the
conscience
of
sin
,
a
secret
guiltiness
,
and
that
now
awakens
,
and
troubles
them
.
The
best
of
us
carry
about
us
the
remainders
of
our
father
Adam
,
his
guiltiness
,
his
fears
.
I
heard
thy
voyce
in
the
garden
,
and
I
was
afraid
—
and
I
hid
my self
,
Gen.
iii.
10.
Adam
,
in
his
Innocency
,
was
voyd
of
this
fear
,
be
enjoyed
a
sweet
Communion
with
God
;
but
since
,
the
best
of
us
have
many
secret
accusations
,
and
niblings
of
conscience
,
that
will
perplex
and
annoy
us
.
-
2.
The
Voyce
,
and
Presence
,
and
Approach
of
God
will
awaken
this
guiltiness
of
our
conscience
.
His
Presence
darts
in
a
light
unto
us
,
that
makes
sin
appear
,
that
discovers
to
us
our
secret
and
concealed
sins
.
Indeed
,
the
Saints
,
conversing
with
men
,
seem
,
to
themselves
,
and
others
,
unreprovable
.
So
,
S.
Paul
is
not
conscious
to
himself
of
any
thing
;
But
he
that
judges
me
is
the
Lord
,
1
Cor.
iv
.
4.
He
knew
not
Concupiscence
to
be
sin
,
till
the
Law
passed
upon
him
.
The
light
of
a
Candle
doth
not
discover
that
which
the
light
of
the
Sun
doth
.
-
3.
This
conscience
,
thus
awaken'd
,
strikes
us
with
fear
and
astonishment
.
Oh
,
if
the
Lyon
roar
,
the
beasts
tremble
.
Then
Iob
abhorrs
himself
in
dust
and
ashes
;
as
a
bad
servant
trembles
when
he
sees
his
Master
.
So
Esay
;
Wo
is
me
,
I
am
undone
—
for
mine
eyes
have
seen
the
King
,
the
Lord
of
Hosts
,
Isa.
vi
.
5.
Thus
S.
Peter
,
Lord
,
depart
from
me
,
for
I
am
a
sinful
man
,
Luk.
v.
8.
To
strengthen
us
against
these
fears
;
-
1.
Get
strength
of
Faith
.
Weak
Faith
will
shrink
.
Why
did
ye
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
ye
of
little
faith
?
Matth.
viii
.
26.
It
must
be
strength
of
Faith
that
can
overcome
terrors
of
conscience
,
agonies
,
amazements
.
-
2.
Love
,
that
casts
out
fear
,
1
Ioh.
iv
.
18.
Get
the
love
of
God
shed
into
your
hearts
;
and
then
argue
as
Manoah's
wife
did
,
If
the
Lord
were
pleased
to
kill
us
—
he
would
not
have
shewed
us
all
these
things
,
Iudg.
xiii
.
23.
-
3.
Maintain
thy
peace
with
God
;
take
heed
of
making
a
breach
with
him
.
Live
not
in
any
known
sin
:
This
will
make
him
fall
heavy
upon
his
dearest
servants
.
As
Moses
,
God
met
him
in
the
Inn
,
and
sought
to
kill
him
,
because
his
child
was
not
circumcised
,
Exod.
iv
.
24.
If
a
man
be
at
peace
with
God
,
he
fears
no
ill
tydings
,
his
heart
is
fixed
.
-
4.
Acquaint
thy self
much
with
the
thoughts
of
God
;
often
present
him
to
thy
soul
;
set
up
his
glory
in
thine
heart
.
If
he
be
strange
to
thee
,
any
appearance
will
be
fearful
;
but
if
thou
beest
acquainted
with
him
,
then
mayst
thou
be
confident
.
-
5.
Disburthen
thy
conscience
of
all
guiltiness
of
sin
.
Let
no
sin
lye
there
unrepented
of
.
Sin
betrayes
thee
to
this
feat
.
It
is
not
outward
terrors
that
so
much
disquiet
,
as
do
inward
terrors
from
sense
of
sin
.
The
least
inward
pain
is
more
troublesome
then
any
outward
.
A
vapour
in
the
earth
,
makes
an
earthquake
.
-
6.
Always
keep
Christ
in
thine
eye
.
O
Master
,
save
us
,
we
perish
.
Make
him
thy
Sanctuary
:
as
children
run
to
their
father
,
if
any
thing
affrights
them
.
I
will
fear
none
evil
,
for
thou
art
with
me
,
Psal.
xxiii
.
4.
-
7.
Nourish
a
voluntary
religious
fear
of
God
;
it
will
prevent
these
violent
and
enforced
fears
.
All
knees
must
bow
to
him
;
he
will
be
feared
.
A
devout
fear
,
will
prevent
a
slavish
fear
.
An
humble
spirit
,
that
bows
of
it self
,
shall
not
be
broken
.
A
reed
,
that
bends
with
the
wind
,
stands
;
when
an
oak
is
rent
up
by
the
roots
.
Nourish
a
reverence
of
him
in
all
places
;
especially
on
Mount
Tabor
,
at
his
Word
;
Serve
him
with
reverence
,
and
fear
.
So
much
for
the
sixth
Verse
.
Now
follows
,
Vers.
7.
And
Iesus
came
and
touched
them
,
and
said
,
Arise
,
be
not
afraid
.
This
Verse
sets
out
the
comfortable
and
gracious
recovery
of
these
Disciples
,
out
of
those
amazing
fears
into
which
they
were
cast
.
The
summ
and
substance
of
it
,
may
be
resolved
into
these
considerable
Observations
:
First
,
Observe
from
the
Agent
in
this
recovery
:
As
by
the
power
of
God
they
were
cast
into
these
fears
;
so
it
is
God
alone
who
must
raise
and
recover
them
.
The
terrors
of
the
Almighty
,
are
removable
onely
by
the
power
of
the
Almighty
.
'T
is
not
any
creature
,
but
God
onely
,
who
can
raise
and
refresh
them
.
He
hath
torn
,
and
he
must
heal
us
;
he
hath
smitten
,
and
he
must
bind
us
up
,
Hos.
vi
.
1.
He
maketh
sore
,
and
he
must
bind
up
;
he
woundeth
,
and
his
hands
must
make
whole
,
Iob
v.
18.
Divers
reasons
may
be
given
;
-
1.
From
the
Subject
of
these
terrors
.
These
fears
are
setled
in
the
soul
,
and
conscience
;
clogg'd
with
secret
guiltiness
,
awakened
by
the
voyce
of
God
,
struck
with
horror
and
amazement
.
Now
the
soul
,
and
conscience
,
it
is
obnoxious
onely
to
the
power
of
God
.
He
onely
can
set
these
terrors
upon
it
,
and
so
take
them
off
again
.
No
created
power
can
strike
fear
into
the
conscience
,
or
convey
comfort
into
it
.
He
hath
appropriated
this
to
himself
onely
.
Our
outward
man
is
lyable
to
the
wrath
of
man
,
but
the
conscience
is
Gods
peculiar
.
Fear
not
them
who
can
destroy
the
body
,
but
him
who
can
strike
terror
into
the
conscience
,
who
can
affright
the
soul.
-
2.
From
the
Nature
of
these
fears
:
They
are
supernatural
,
and
spiritual
,
and
so
must
be
cured
by
answerable
comforts
.
Outward
applications
,
cannot
cure
inward
maladies
.
But
spiritual
comforts
are
from
God
onely
.
The
spirit
of
a
man
may
sustain
all
other
infirmities
,
but
a
wounded
spirit
who
can
bear
?
Prov.
xviii
.
14.
Sicknesses
,
losses
,
natural
and
humane
means
may
relieve
us
in
them
;
but
these
apprehensions
that
come
from
heaven
,
and
upon
sense
of
Gods
Majesty
,
they
are
of
another
nature
.
As
balls
of
wild-fire
ordinary
water
will
not
quench
them
;
so
these
flashes
from
heaven
,
are
not
extinguish'd
with
sublunary
comforts
.
-
3.
The
Grounds
of
these
fears
cannot
be
removed
but
by
God
,
and
so
,
by
consequence
,
not
the
fears
themselves
.
Secret
guiltiness
,
conscience
of
sin
,
apprehension
of
Gods
wrath
,
they
betray
us
to
these
fears
.
Now
,
none
but
God
can
free
us
from
these
.
Guilt
,
it
is
an
obligation
,
and
recognition
,
in
which
the
soul
is
bound
over
to
answer
to
Gods
Tribunal
.
These
fears
,
like
an
Hue
and
Cry
,
are
sent
out
against
us
;
none
can
recall
it
,
till
God
makes
stay
of
it
.
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
Iob
vii
.
20.
This
will
appear
in
these
three
respects
;
-
1.
In
those
sins
that
are
not
punishable
by
mans
judgement
,
yet
the
guilt
of
these
will
haunt
the
conscience
.
-
2.
In
those
sins
that
are
not
discernable
by
mans
observation
;
when
no
eye
sees
us
,
or
can
accuse
us
,
yet
then
the
soul
is
troubled
,
and
perplexed
.
As
Cain
,
he
had
an
easie
escapal
;
there
was
none
but
his
father
upon
earth
:
yet
,
saith
he
,
Every
one
that
findeth
me
,
shall
slay
me
,
Gen.
iv
.
14.
-
3.
In
those
persons
who
are
subject
to
no
mans
censure
.
Kings
,
and
those
who
are
,
in
respect
of
man
,
lawless
,
and
uncontroleable
,
as
David
was
,
yet
he
cryes
out
,
Against
thee
have
I
sinn'd
,
Psal.
li.
Thus
the
woman
in
S.
Ioh.
viii
.
though
all
her
accusers
forsook
her
,
yet
she
stood
still
,
trembling
before
Christ
,
expecting
his
doom
,
or
absolution
.
Application
.
-
1.
It
must
teach
us
to
discern
the
true
cause
and
original
of
these
spiritual
anxieties
.
We
must
know
,
they
are
the
terrors
of
the
Almighty
.
Do
as
Rebeckah
;
Why
am
I
thus
?
enquire
of
the
Lord
,
Gen.
xxxv
.
22.
If
we
come
to
these
conjectures
,
'T
is
a
chance
,
as
the
Philistims
said
,
we
shall
never
think
of
those
courses
that
will
do
us
good
.
Nature
will
answer
,
if
we
seek
help
of
her
,
as
the
King
of
Israel
did
to
Naaman's
messenger
;
See
,
he
sends
to
me
to
recover
a
man
of
his
leprosie
;
Am
I
God
?
-
2.
It
shews
the
insufficiency
of
all
other
means
to
recover
our
spirits
thus
dismayed
.
Some
other
means
may
,
for
a
time
,
cast
us
into
a
slumber
;
like
Opium
to
a
sick
body
,
it
will
stay
the
sourse
of
the
disease
for
a
time
,
but
it
will
break
out
again
with
greater
violence
.
There
are
three
wayes
of
bodily
cures
;
Either
,
-
-
1.
We
allay
the
pain
;
Or
,
-
2.
Stupefie
the
part
affected
;
Or
,
-
3.
Remove
the
cause
:
-
So
,
some
outward
worldly
means
,
may
,
for
a
while
,
allay
and
mitigate
these
fears
and
anguishes
:
As
Pleasure
;
Saul
gets
an
Harper
to
chase
away
the
evil
spirit
:
Or
Employment
;
Cain
falls
to
building
of
Cities
,
to
drive
away
his
terrors
:
Or
Company
;
the
noyse
and
din
of
that
,
may
out-noyse
our
fears
;
but
this
is
no
cure
.
Others
go
about
to
stupefie
the
part
,
to
benum
,
and
dead
,
and
sear
conscience
,
to
make
it
sensless
and
brawny
.
Yet
this
cures
not
,
but
heals
onely
,
and
skins-over
the
wound
of
conscience
.
The
cure
cannot
be
effected
here
,
but
by
removing
the
cause
,
which
is
the
apprehension
of
Gods
power
against
us
.
-
3.
It
should
make
us
careful
to
avoyd
the
causes
and
occasions
of
such
spiritual
fears
,
which
,
by
all
humane
means
,
are
irrecoverable
.
Those
diseases
that
have
Parabilia
medicamenta
,
are
not
so
dangerous
;
men
are
not
so
shie
of
them
:
but
,
suppose
that
a
disease
were
in
it self
deadly
,
and
but
one
medicine
in
the
world
could
cure
it
,
and
that
too
in
the
hand
and
skil
of
one
only
Physician
,
how
careful
would
we
be
,
not
to
endanger
the
running
into
that
malady
?
These
fears
of
conscience
,
they
are
like
the
Kings-Evil
;
none
can
cure
it
but
the
King
;
all
other
helpers
are
Physicians
of
no
value
.
The
Conscience
may
,
like
the
woman
in
the
Gospel
,
who
had
spent
much
upon
Physicians
,
but
was
never
the
better
,
nay
,
the
worse
,
she
suffered
much
from
Physicians
;
it
may
seek
out
for
case
elsewhere
,
but
all
in
vain
,
till
God
remove
its
terrors
.
As
they
said
of
Leprosie
,
that
it
was
not
to
be
cured
by
the
Art
of
the
Physician
,
but
it
was
left
to
the
hand
of
God
;
so
we
may
say
of
Sin
,
and
the
fears
that
arise
in
the
soul
because
of
it
.
Secondly
,
Another
observable
Consideration
,
is
from
the
present
,
and
speedy
Act
of
relieving
and
recovering
of
these
Saints
.
They
being
cast
into
fear
and
perplexity
,
they
are
not
suffered
to
lye
under
it
,
and
to
be
swallowed
up
of
it
;
but
a
speedy
,
present
help
is
from
God
reach'd
out
unto
them
;
they
are
raised
and
comforted
.
Observe
,
as
God
wisely
suffers
his
children
to
be
overtaken
with
fear
and
perplexity
;
so
he
graciously
orders
it
,
that
they
shall
not
perish
in
these
amazements
;
but
that
they
shall
have
a
timely
and
seasonable
recovery
.
This
he
doth
,
-
1.
In
much
pity
and
tenderness
to
them
.
No
mother
hastens
more
to
catch
up
her
child
that
is
fallen
,
then
God
hastens
to
relieve
his
children
.
He
taketh
pleasure
in
the
prosperity
of
his
servants
,
Psal.
xxxv
.
27.
He
loves
to
see
them
in
a
joyful
,
comfortable
condition
.
Isa.
liv
.
7.
For
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
.
Vers.
8.
In
a
little
wrath
I
hid
my
face
from
thee
,
for
a
moment
;
but
with
everlasting
kindness
will
I
have
mercy
upon
thee
,
saith
the
Lord
,
thy
Redeemer
.
This
he
doth
,
-
2.
In
care
,
lest
they
should
be
swallowed
up
,
and
overwhelmed
with
grief
,
and
fear●…
.
Isa.
lvii
.
16.
For
I
will
not
contend
for
ever
,
neither
will
I
be
alwayes
wroth
;
for
the
spirit
should
fail
before
me
,
and
the
souls
which
I
have
made
.
Vers.
18.
I
will
restore
comforts
unto
him
,
and
to
his
mourners
.
S.
Paul
,
how
careful
was
he
,
lest
the
excommunicated
C●…rinthian
should
be
swallowed
up
with
overmuch
sorrow
,
2
Cor.
ii
.
7.
Much
more
is
Christ
.
God
hastens
to
recover
such
.
S.
Peter
being
much
dejected
for
his
denial
,
a
message
is
speedily
sent
to
him
by
the
Angel
,
Go
your
way
,
tell
his
Disciples
,
and
Peter
,
that
Christ
is
risen
.
Peter
thought
himself
cast
off
and
forgotten
;
see
here
a
special
●…idings
directed
to
him
,
-
3.
He
measures
out
these
fears
and
anguishes
to
his
children
,
in
a
just
proportion
;
they
shall
undergo
no
more
then
is
fitting
for
them
.
-
-
1.
Suitable
to
their
weakness
,
and
what
they
can
bear
.
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
,
1
Cor.
x.
13.
He
wrestles
with
Iacob
,
but
yet
over-powers
him
not
.
Wrestling
is
,
where
there
is
a
mutual
strength
of
resistance
.
Had
he
layd
his
whole
strength
upon
him
he
could
not
have
subsisted
.
-
2.
Suitable
to
the
measure
of
their
corruption
;
that
must
be
eaten
out
:
and
as
soon
as
they
are
humbled
and
brought
to
a
right
temper
,
then
he
relieves
them
.
David
had
an
heavy
message
dispatch'd
to
him
,
Thou
art
the
man
,
2
Sam.
12.
7.
I
will
raise
up
evil
against
thee
,
vers.
11.
As
soon
as
he
was
throughly
wrought
upon
,
then
presently
comes
a
message
of
comfort
,
vers.
13.
The
Lord
hath
put
away
thy
sin
,
thou
shalt
not
dye
.
So
Hezekiah
,
Isaiah
told
him
,
from
God
,
he
must
dye
,
Isa.
xxxviii
.
1.
but
as
soon
as
he
was
humbled
,
e're
the
Prophet
gat
out
of
the
Court
,
he
was
remanded
back
,
with
tidings
of
recovery
.
Iosiah
,
as
soon
as
his
heart
melted
,
H●…ldah
must
comfort
him
.
Saul
,
when
he
was
sufficiently
wrought
upon
by
these
fears
,
Ananias
was
dispatch'd
to
him
;
Brother
Saul
,
receive
thy
sight
,
Acts
ix
.
It
is
otherwise
with
the
wicked
;
fears
and
anguishes
come
upon
them
in
extremity
.
As
it
was
with
King
Saul
;
God
forsook
him
;
he
had
fightings
within
,
and
terrors
without
;
he
had
no
answer
by
Prophets
,
or
Ephod
,
but
he
must
sink
under
these
fears
.
So
Balthazar
;
so
Iudas
,
finds
no
relief
,
but
is
swallowed
up
of
these
horrors
.
The
reason
is
,
-
1.
God
deals
with
them
as
with
an
enemy
,
in
hatred
;
but
with
his
own
,
in
love
.
-
2.
Their
sorrows
are
as
poyson
to
destroy
them
;
No
matter
how
much
they
have
of
them
.
The
Saints
fears
are
as
a
soveraign
medicine
,
temper'd
by
Gods
own
hand
,
order'd
to
work
health
in
them
.
When
the
Cure
is
wrought
,
the
Plaister
falls
off
.
-
4.
He
brings
them
seasonably
out
of
these
distresses
;
because
,
in
them
,
they
are
unfit
and
unable
for
any
service
.
Moderate
fears
and
sorrows
,
often
whet
our
devotion
;
but
excessive
anguish
,
dulls
our
spirits
.
As
the
Israelites
heeded
not
what
Moses
said
,
for
anguish
of
spirit
,
and
for
cruel
bondage
,
Exod.
vi
.
9.
Metus
,
hand
diuturni
officii
Magister
.
He
would
have
us
Serve
him
without
fear
,
all
the
dayes
of
our
lives
,
Luke
i.
74
,
75.
Application
.
-
1.
It
must
teach
us
to
become
such
to
whom
God
uses
to
moderate
and
mitigate
these
fears
.
Wouldst
thou
not
have
them
come
upon
thee
as
an
armed
man
?
Then
be
of
the
number
of
those
,
whom
he
thus
compassionately
cares
for
.
It
is
his
promise
to
his
Church
,
They
shall
dwell
safely
,
and
none
shall
make
them
afraid
,
Ezek.
xxxiv
.
28.
To
a
wicked
man
,
God
saith
,
What
hast
thou
to
do
with
comfort
?
I
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
,
Prov.
i.
26.
Tribulation
and
anguish
upon
every
soul
of
man
that
doth
evil
,
Rom.
ii
.
9.
Fear
,
and
the
pit
,
and
the
snare
shall
be
upon
them
,
Isa.
xxiv
.
17.
But
they
that
trust
in
the
Lord
,
shall
not
fear
any
evil
tidings
.
Behold
,
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
:
behold
,
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
shall
howl
for
vexation
of
spirit
,
Isa.
lxv
.
15
,
16.
Being
so
,
-
2.
It
should
refresh
us
in
all
perplexities
.
We
should
say
with
David
,
At
what
time
I
am
afraid
,
I
will
trust
in
thee
.
Sorrow
may
endure
for
a
night
,
but
joy
comes
in
the
morning
.
See
the
divers
carriage
of
God
to
wicked
men
,
and
to
his
own
children
.
Matth.
xxviii
.
At
the
glory
of
Christs
Resurrection
,
and
the
Angels
Appearance
,
the
Souldiers
were
afraid
,
and
the
holy
Women
were
afraid
:
But
the
fear
of
the
Souldiers
overwhelmed
them
,
and
so
the
Angel
left
them
to
shift
as
they
could
;
there
was
not
any
word
of
comfort
spoken
to
them
:
But
the
good
women
,
though
much
perplexed
,
yet
had
a
word
of
comfort
;
Be
not
ye
afraid
,
vers
.
45.
I
know
whom
ye
seek
.
S.
Paul
was
in
distresses
,
but
not
forsaken
.
Daniel
,
when
he
was
struck
with
fears
,
then
was
it
said
to
him
,
O
man
,
greatly
beloved
,
fear
not
;
peace
be
unto
thee
,
be
strong
,
yea
,
be
strong
,
Dan.
x.
19.
That
's
the
second
observable
Consideration
.
Thirdly
,
Here
is
observable
the
Person
who
relieves
and
comforts
them
;
it
is
Iesus
.
The
glorious
voyce
of
the
Father
affrights
them
;
the
gracious
voyce
of
Christ
,
that
refreshes
them
.
Observe
,
It
is
Christ
alone
,
who
can
raise
and
comfort
those
whom
the
terrors
of
the
Almighty
hath
cast
down
,
and
dejected
.
'T
is
Christs
peculiar
work
,
and
function
,
to
release
us
from
the
horrors
of
conscience
,
and
amazements
of
soul.
-
1.
He
hath
merited
it
at
Gods
hand
,
to
have
this
office
,
to
succour
and
relieve
us
.
Purposely
he
was
made
acquainted
with
fears
,
that
so
he
might
merit
comfort
for
us
in
our
fears
.
His
Spirit
wrestled
with
the
terrors
of
God
.
His
soul
was
exceeding
sorrowful
,
even
unto
death
,
Matth.
xxvi
.
38.
I
am
afflicted
,
and
ready
to
dye
from
my
youth
,
while
I
suffer
thy
terrors
,
I
am
distracted
,
saith
the
Psalmist
in
the
Person
of
Christ
,
Psal.
lxxxviii
.
15.
Those
horrors
,
and
that
dread
,
into
which
his
soul
was
brought
,
merited
for
us
a
merciful
supply
of
comfort
in
our
distresses
.
-
2.
He
was
sent
of
God
the
Father
to
preach
,
and
bring
comfort
against
our
fears
.
Isa.
lxi
.
1.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
unto
the
meek
;
he
hath
sent
me
to
bind
up
the
broken-hearted
,
to
proclaim
liberty
to
the
Captives
.
He
came
preaching
peace
.
Moses
,
he
preach'd
terror
;
Christ
,
he
preaches
comfort
.
Comfort
ye
,
comfort
ye
my
people
,
saith
your
God
,
Isa.
xl
.
1.
-
3.
God
hath
fitted
him
with
tenderness
of
compassion
;
he
hath
put
into
him
bowels
of
pity
towards
all
in
perplexity
.
He
is
touched
with
a
feeling
of
our
infirmities
.
He
never
look'd
upon
any
that
were
in
sorrow
,
or
need
,
or
misery
,
but
his
compassion
was
stirr'd
in
him
.
He
had
compassion
on
the
multitude
,
Matth.
xv
.
32.
He
had
compassion
on
the
two
blind
men
,
and
touched
their
eyes
,
Matth.
xx
.
34.
He
was
moved
with
compassion
towards
the
poor
Leper
,
and
cleansed
him
,
Mark
i.
41.
-
4.
He
hath
founded
the
new
Covenant
,
and
Gospel
,
which
is
a
state
of
freedome
and
comfort
.
The
Old
Testament
was
carried
with
more
manifestations
of
fear
.
A
spirit
of
bondage
was
upon
them
.
But
(
saith
the
Apostle
,
2
Tim.
i.
7.
)
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
mind
.
-
5.
He
gives
and
bequeaths
to
us
the
Spirit
of
comfort
;
and
hath
given
him
this
office
,
to
be
a
Comforter
to
us
.
He
is
call'd
The
Comforter
;
not
the
enlightner
,
or
sanctifier
(
though
these
be
his
works
)
but
the
Comforter
.
It
should
teach
us
to
have
recourse
to
Christ
in
all
our
fears
and
perplexities
;
as
the
Apostles
,
Master
,
carest
thou
not
that
we
perish
?
In
all
distresses
,
make
known
thy
sorrows
to
him
.
His
peace
shall
rule
your
hearts
.
He
is
like
the
wood
that
sweetned
the
bitter
waters
of
Marah
.
That
's
a
third
observable
Consideration
.
Fourthly
,
Here
is
yet
one
more
,
and
that
is
the
manner
of
Christs
merciful
and
gracious
recovering
them
out
of
this
amazement
.
It
is
fourfold
.
He
did
it
,
-
1.
By
a
comfortable
Appearance
.
His
Transfiguration
,
and
Glory
,
affrighted
them
:
now
,
that
he
might
more
familiarly
,
and
comfortably
refresh
them
,
he
layes
aside
his
Majesty
,
and
Glory
,
and
re-assumes
his
habit
of
Humiliation
,
and
so
offers
himself
to
their
weakness
and
infirmity
:
As
Moses
put
a
vail
upon
his
face
,
that
the
people
might
endure
his
sight
and
presence
.
How
gracious
is
this
Condescending
of
Christ
,
to
dispense
with
his
own
Glory
,
for
our
comfort
!
Like
Ioseph
,
who
discovered
himself
to
his
brethren
,
fell
upon
their
necks
,
and
received
them
with
mutual
embracings
.
The
truest
sign
of
greatness
,
is
to
stoop
to
others
weakness
;
't
is
Signum
roboris
,
not
infirmitatis
,
saith
Gregory
.
Till
that
time
,
when
he
will
make
our
bodies
like
his
glorious
body
;
he
makes
his
glorious
body
like
our
weak
bodies
.
He
did
it
,
-
2.
By
his
comfortable
approach
;
He
came
to
them
.
-
-
1.
Strength
of
Faith
would
have
carried
them
to
him
:
as
Peter
,
Matth.
xiv
.
20.
Master
,
bid
me
come
unto
thee
.
-
2.
Moderate
fear
would
have
driven
them
to
him
.
Or
,
-
3.
It
would
have
made
them
call
to
him
for
help
.
Oh!
but
they
are
in
a
weaker
and
lower
condition
;
their
Faith
is
in
a
swoun
;
their
fear
hath
overwhelmed
them
;
there
is
no
power
left
to
seek
for
succour
;
therefore
,
they
not
being
able
to
seek
out
for
help
,
see
he
offers
himself
graciously
to
them
.
-
Here
is
the
comfort
of
Christians
;
't
is
possible
we
may
be
so
low
brought
,
as
not
to
be
able
to
call
,
or
look
up
to
Christ
;
yet
then
he
leaves
us
not
.
When
we
cannot
comprehend
him
,
then
he
will
comprehend
us
.
Our
Faith
may
be
so
weak
,
as
not
to
be
able
to
lay
hold
upon
him
,
yet
then
his
Spirit
apprehends
us
.
In
sickness
,
when
speech
,
and
sense
,
and
all
fail
;
yet
a
child
of
God
hath
this
comfort
,
He
will
come
to
me
,
when
I
lye
unable
to
come
to
him
.
This
case
David
was
in
,
Psal.
lxxiii
.
22
,
23.
So
foolish
was
I
,
and
ignorant
,
I
was
as
a
beast
before
thee
.
Nevertheless
I
am
continually
with
thee
,
thou
hast
holden
me
by
my
right
hand
.
He
did
it
.
-
3.
By
his
comfortable
touching
of
them
;
He
puts
his
hand
upon
them
.
Now
this
gesture
,
and
action
of
Christ
,
was
very
usual
in
his
miraculous
works
.
Matth.
viii
.
3.
He
touched
the
Leper
,
and
cleansed
him
.
Vers.
15.
He
touched
Peters
wives
mother
,
and
cured
her
of
a
fever
.
Matth.
ix
.
29.
He
touched
the
two
blind
men
,
and
they
received
their
sight
.
Matth.
xiv
.
36.
They
besought
him
,
that
they
might
onely
touch
the
hem
of
his
garment
,
and
as
many
as
touched
were
made
perfectly
whole
.
Christ
uses
this
gesture
of
touching
,
for
divers
reasons
;
-
-
1.
It
is
Signum
facilitatis
.
He
works
wonders
with
his
touch
;
that
is
,
with
the
greatest
ease
and
facility
.
This
was
eminently
seen
in
Christs
wonders
.
Nature
must
use
stronger
means
to
work
any
work
.
Nay
,
Elias
,
when
he
was
to
recover
the
womans
child
,
stretch'd
his
body
upon
it
,
often
begged
of
God
,
before
he
could
effect
it
.
Christ
,
he
effects
it
by
the
least
means
.
The
smallest
means
,
in
appearance
,
are
by
him
made
powerful
to
work
effectually
.
Purposely
,
he
makes
choyce
of
such
seemingly
improbable
means
,
the
more
to
magnifie
the
glory
of
his
Power
;
the
means
themselves
having
no
force
at
all
to
effect
such
wonders
.
Thus
Ioshua
,
chap.
vi
.
3.
The
compassing
of
Iericho
seven
dayes
,
blowing
with
Rams-horns
;
Magis
videntur
mysteria
consummare
,
quam
bella
:
What
force
were
there
in
this
,
to
batter
down
a
City
?
Thus
it
was
in
Naaman's
washing
seven
times
in
Jordan
,
2
Kings
i.
5.
In
the
blind
man's
cure
by
Clay
and
Spettle
,
and
washing
in
Siloam
,
Iohn
ix
.
6.
Thus
the
looking
upon
the
Brazen
Serpent
,
cured
the
people
.
He
fed
five
thousand
with
five
loaves
,
and
two
fishes
.
To
teach
us
,
-
-
1.
Not
to
rest
in
the
most
effectual
means
,
though
never
so
hopeful
,
but
to
look
up
to
him
who
works
by
them
.
-
2.
Not
to
despair
in
the
weakest
means
,
if
of
his
appointment
.
If
they
be
Siloam
(
which
is
,
by
interpretation
,
Sent
)
he
can
make
them
effectual
.
-
2.
It
is
Signum
Applicationis
;
By
this
touch
he
shews
,
that
he
helps
by
a
real
and
close
application
of
himself
to
us
.
Omnis
actio
per
contactum
.
So
there
must
be
a
close
application
of
Christ
to
us
,
if
we
mean
to
receive
any
virtue
from
him
.
And
to
this
purpose
we
meet
with
a
double
touch
:
-
-
1.
Christ
toucheth
us
,
as
here
he
did
the
Apostles
;
that
is
,
he
immediately
unites
,
and
applies
himself
,
his
grace
,
power
,
Spirit
to
us
,
when
he
conveys
any
good
to
us
.
-
2.
We
must
touch
Christ
;
that
's
contactus
Fidei
;
Faith
must
draw
near
to
him
,
as
the
woman
in
Matth.
ix
.
21.
If
I
may
but
touch
the
hem
of
his
garment
,
I
shall
be
whole
.
Hence
,
saith
Christ
,
Thy
Faith
hath
made
thee
whole
.
-
3.
It
is
Signum
mirae
Efficaciae
;
The
least
,
if
true
and
real
,
union
with
Christ
,
conveys
grace
and
good
to
us
.
Nature
must
have
Vim
,
&
Moram
;
nihil
tam
efficax
,
ut
in
transitu
prosit
;
but
the
Word
,
the
touch
of
Christ
is
effectual
.
So
Faith
,
if
it
be
not
able
to
lay
hold
upon
him
strongly
,
yet
if
it
can
but
touch
him
,
as
the
woman
,
Si
tetigero
;
minimus
actus
;
and
,
fimbriam
,
minimum
objectum
.
-
4.
It
is
Signum
virtutis
Humanitatis
Christi
;
The
Humanity
,
and
Body
of
Christ
,
was
Omnium
instrumentum
miraculorum
;
As
sanctified
and
quickned
with
the
Deity
,
it
served
as
a
powerful
instrument
to
convey
spiritual
,
and
supernatural
power
.
'T
is
Caro
vivifica
:
There
dwelt
virtue
in
it
.
The
leaves
of
the
tree
of
Life
,
saves
the
Nations
.
The
Humanity
of
Christ
,
had
not
a
transfusion
of
Divine
properties
;
but
it
was
enrich'd
by
the
Deity
with
miraculous
virtue
;
which
being
drawn
forth
by
Faith
,
works
wonders
.
He
did
it
,
-
4.
Voce
Consolante
;
He
comforts
them
by
a
gracious
word
of
heartning
,
and
encouragement
:
Arise
,
and
be
not
afraid
.
He
will
speak
peace
to
his
people
,
and
to
his
servants
,
Psal.
lxxxv
.
8.
Arise
,
-
-
1.
It
is
a
word
of
Assurance
,
as
making
known
to
them
,
that
there
is
no
cause
of
fear
.
'T
is
Christ
,
and
his
Word
and
Warrant
,
that
can
secure
us
.
Master
,
at
thy
word
I
will
let
down
the
net
,
Luke
v.
5.
Let
all
terrors
compass
us
,
yet
if
Christ
encourage
us
,
it
is
enough
.
Fear
not
,
Go
forward
,
made
Moses
enter
the
Sea
.
-
2.
It
is
a
word
promising
Assistance
.
If
he
bid
us
Arise
,
we
may
hope
for
his
help
.
Have
not
I
commanded
thee
?
As
Iacob
in
his
fear
;
The
Lord
that
said
unto
me
,
or
bade
me
return
unto
my
countrey
;
that
encouraged
him
.
-
3.
'T
is
Verbum
Operatorium
;
It
breaths
life
,
and
strength
,
and
courage
into
them
.
But
what
can
a
word
do
to
a
fainting
man
?
Yes
,
-
-
1.
'T
is
Verbum
Dei
,
that
is
effectual
;
He
speaks
life
and
health
.
That
Word
made
us
of
nothing
.
-
2.
'T
is
Verbum
Spiritu
corroboratum
;
there
goes
with
it
a
sweet
and
powerful
concurrence
of
his
Spirit
:
As
,
Ezek.
ii
.
The
word
of
the
Lord
came
unto
me
,
saying
,
Son
of
man
,
stand
upon
thy
feet
,
—
And
the
Spirit
entred
into
me
,
and
set
me
upon
my
feet
.
Come
we
to
the
eighth
and
the
ninth
Verses
.
Of
which
,
in
short
.
Vers.
8.
And
when
they
had
lift
up
their
eyes
,
they
saw
no
man
,
save
Iesus
onely
.
Vers.
9.
And
as
they
came
down
from
the
Mountain
,
Iesus
charged
them
,
saying
,
Tell
the
Vision
to
no
man
,
until
the
Son
of
man
be
risen
again
from
the
dead
.
We
are
now
come
to
the
closure
and
conclusion
of
this
glorious
Vision
.
In
it
two
things
;
-
1.
The
issue
and
end
of
it
;
They
saw
Christ
alone
.
-
2.
The
use
they
were
to
make
of
it
;
A
seasonable
concealment
of
it
for
a
time
.
First
,
For
the
issue
and
end
of
it
.
And
this
offers
to
us
a
threefold
Consideration
:
-
1.
A
cessation
of
all
other
Appearances
.
Moses
and
Elias
are
vanished
and
withdrawn
;
they
see
no
man
remaining
.
-
2.
The
continuance
and
abode
of
Christ
.
He
stays
,
and
appears
,
and
continues
amongst
them
.
-
3.
Their
eyes
are
fixed
upon
him
;
Him
onely
they
behold
.
And
so
from
hence
draw
these
three
Conclusions
:
-
-
1.
Moses
and
Elias
,
the
Law
and
the
Prophets
,
have
but
a
temporary
station
and
abode
in
the
Church
.
Christ
being
brought
into
the
world
,
they
are
withdrawn
.
-
2.
Christs
Office
,
and
Glory
,
and
Government
in
his
Church
,
't
is
lasting
and
perpetual
.
-
3.
The
Eye
and
Observation
,
and
Faith
of
the
Church
is
fixed
upon
Christ
onely
.
They
look
upon
none
other
,
nor
expect
any
other
after
him
.
I.
The
Law
and
the
Prophets
,
they
are
determined
by
Christs
Coming
.
Moses
and
Elias
,
they
vanish
.
-
1.
They
were
of
a
finite
and
limited
duration
;
not
set
over
the
Church
as
a
perpetual
Order
;
but
had
their
times
fixed
,
and
bounded
.
Three
times
there
were
that
bounded
them
:
-
-
1.
The
time
of
Reformation
:
God
had
appointed
a
more
exact
,
and
perfecter
Government
of
his
Church
,
to
succeed
them
.
When
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
done
away
;
that
which
is
imperfect
must
yield
.
Thus
we
see
Aaron
,
he
was
call'd
upon
by
God
to
dye
;
and
then
Moses
.
-
2.
The
Fulness
of
time
;
that
was
their
stint
,
till
he
should
come
,
who
should
fill
up
all
things
with
his
Coming
.
-
3.
A
third
time
,
was
,
Adulta
aetas
Ecclesiae
:
When
that
time
is
come
,
the
Heir
is
no
longer
under
Tutours
and
Governours
,
Gal.
iv
.
-
2.
Their
Nature
and
Purpose
was
for
a
time
onely
;
-
-
1.
They
had
an
use
of
Promising
;
that
Age
was
trained
up
all
under
Promises
:
When
the
Performance
came
,
then
all
Promises
were
to
be
abolished
.
-
2.
They
had
an
use
of
Prefiguring
,
and
Typifying
,
and
Shadowing
out
of
good
things
to
come
;
When
the
Body
and
Substance
comes
,
the
Shadows
and
Figures
cease
.
Blossoms
wither
,
when
the
ripe
Fruit
appears
.
-
3.
They
had
an
use
of
Prophesying
;
and
Prophesie
,
we
know
,
looks
not
upon
present
things
,
but
upon
future
:
When
the
truths
of
all
Prophesies
are
fulfilled
,
then
they
cease
.
II.
Christs
Presence
,
and
Authority
,
and
Government
in
his
Church
,
't
is
lasting
,
and
perpetual
.
Moses
,
and
the
Prophets
,
have
served
their
time
,
and
have
given
place
;
but
Christ
remains
for
ever
.
This
the
Jews
believed
,
We
have
heard
out
of
the
Law
,
that
Christ
abideth
for
ever
,
Ioh.
xii
.
34.
Hence
,
the
Gospel
,
't
is
called
Evangelium
aeternum
:
And
the
time
of
the
Christian
Church
,
it
is
called
,
The
last
time
;
because
,
there
is
to
be
no
more
instruction
in
Religion
;
no
new
Sacrifice
,
or
Priest
,
or
Prophet
,
or
Sacraments
,
or
Form
of
Government
.
-
1.
He
hath
made
a
full
accomplishment
of
all
Prophesies
and
Predictions
;
there
is
no
looking
for
another
.
-
2.
He
hath
manifested
,
and
revealed
all
truth
to
his
Church
.
This
is
the
dignity
that
God
reserved
for
his
Son
;
All
things
that
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
,
Ioh.
xv
.
15.
The
Church
of
the
Jews
had
all
necessary
Truths
revealed
:
But
,
-
-
1.
Not
so
clearly
:
2
Pet.
i.
19.
That
was
but
as
a
candle
that
shines
in
a
dark
place
:
Christ
brings
all
Truth
to
light
by
the
Gospel
.
Now
the
whole
Wisdom
of
God
shines
in
the
Face
of
Iesus
Christ
We
understand
more
clearly
then
the
Prophets
themselves
;
1
Pet.
i.
10.
-
2.
Not
so
fully
:
Indeed
they
had
a
Sufficiency
for
that
present
estate
;
but
now
abundance
of
Truth
covers
the
Earth
,
as
the
Waters
cover
the
Sea
.
-
3.
They
had
Additions
,
and
the
rule
of
Faith
was
increased
to
them
.
But
we
are
to
expect
no
more
;
the
Word
of
God
is
sealed
up
and
ratified
.
-
3.
He
hath
accomplished
,
and
effectually
wrought
all
the
good
that
the
Church
can
be
capable
of
.
He
hath
offered
up
a
full
Sacrifice
,
obtain'd
the
gift
of
the
Holy-Ghost
.
This
was
one
cause
of
abolishing
of
the
Law
;
it
was
weak
,
made
nothing
perfect
;
They
received
not
the
Spirit
by
the
hearing
of
the
Law
.
That
comes
by
the
Gospel
.
And
therefore
it
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
fulness
of
the
Gospel
.
III.
The
eye
of
the
Church
looks
onely
upon
Christ
,
fixes
upon
him
,
and
expects
no
other
.
This
is
the
main
difference
betwixt
the
Jewish
Church
,
and
Ours
.
They
were
all
in
expectation
,
and
were
wayters
for
better
times
.
But
our
Faith
hath
him
exhibited
,
and
presented
,
and
rests
upon
him
.
Hence
Christ
forewarns
them
,
not
to
listen
to
,
or
look
after
any
other
:
If
any
shall
say
unto
you
,
Lo
,
here
is
Christ
,
or
there
,
believe
it
not
,
Matth.
xxiv
.
23.
Go
not
forth
,
look
not
after
him
.
Oculis
videntibus
Iesum
,
nihil
dignum
praeter
Iesum
:
The
Sun
arising
,
darkens
all
the
Stars
;
so
all
the
former
Saints
are
obscured
to
the
eye
of
the
Church
,
and
he
alone
must
shine
in
his
full
glory
:
As
when
the
King
enters
into
any
City
,
all
Authority
is
resigned
up
to
him
;
all
Vice-royes
,
and
Lieutenants
must
resign
up
to
him
;
So
Moses
and
the
Prophets
,
all
yield
up
their
place
in
the
Church
to
Christ
.
Now
follows
,
Secondly
,
The
Use
they
must
make
of
this
Transfiguration
;
and
that
is
a
seasonable
concealment
.
In
it
,
-
1.
The
Injunction
it self
,
Iesus
charged
them
.
-
2.
The
Nature
and
Purpose
of
it
,
Not
to
Publish
it
.
-
3.
The
time
how
long
,
Till
the
Resurrection
.
First
,
the
Injunction
,
Iesus
charged
them
.
Observe
,
It
is
the
Dignity
and
Prerogative
of
Christ
,
to
prescribe
to
his
Church
a
Law
of
Truth
,
what
should
be
published
,
and
taught
in
his
Church
,
and
what
should
be
concealed
.
-
1.
He
is
Primarius
Doctor
,
&
Legislator
:
He
teacheth
As
one
having
Authority
;
and
it
is
in
his
power
to
propound
what
Truths
he
will
:
He
is
Lord
of
our
Faith
,
and
may
propound
to
our
Faith
whatsoever
he
pleaseth
.
All
other
are
but
subordinate
,
and
limited
Teachers
,
and
must
be
regulated
from
this
grand
Doctour
.
Eccles.
xii
.
11.
The
Masters
of
the
Assemblies
receive
all
their
words
,
as
given
from
one
Shepheard
.
Hence
they
are
described
with
terms
and
title
of
Limitation
.
-
-
1.
They
are
Apostles
,
Messengers
,
not
going
in
their
own
names
,
or
publishing
what
pleases
them
,
but
receiving
tidings
from
him
who
sent
them
.
-
2.
They
are
Ambassadours
.
They
must
have
Instructions
,
and
limited
Commissions
.
'T
is
high
presumption
to
treat
of
any
thing
,
that
is
not
given
them
in
charge
.
-
3.
They
are
Stewards
,
not
Lords
and
Masters
in
the
house
;
but
must
feed
the
family
with
food
appointed
them
.
-
4.
They
are
called
Interpreters
;
not
Authours
of
Truth
,
but
Expositors
.
-
5.
They
are
Depositaries
;
Truth
is
committed
to
their
trust
.
That
good
thing
committed
to
thee
,
2
Tim.
i.
14.
-
2.
Christ
alone
knows
,
Quae
utilia
;
what
Truths
are
profitable
,
and
useful
,
and
saving
Truths
.
Humane
curiosity
would
search
into
many
things
;
and
ask
as
he
did
,
Master
,
How
many
shall
be
saved
?
As
Peter
,
What
shall
become
of
Iohn
?
As
the
Apostles
,
Master
,
Wilt
thou
now
restore
the
kingdome
to
Israel
?
But
Christ
best
knows
all
vital
saving
Truths
.
-
3.
He
alone
knows
the
Capacity
of
his
Church
and
Children
,
what
Truths
are
fit
for
them
,
what
they
can
bear
.
Thus
,
having
given
Solomon
a
large
capacious
heart
,
he
imparted
to
him
all
kind
of
Wisdome
.
For
others
,
he
distills-in
those
necessary
Truths
which
are
of
a
full
proportion
for
their
judgements
and
understandings
.
Thus
S.
Paul
,
being
guided
by
Christs
direction
,
preached
onely
easie
Truths
to
the
Corinthians
;
gave
them
Milk
,
as
unto
Babes
:
But
to
those
who
have
exercised
judgements
for
them
,
stronger
Truths
.
Thus
as
the
High-Priest
was
to
divide
the
Sacrifice
;
to
God
,
his
part
;
to
the
Priests
,
their
part
;
to
the
people
,
their
part
.
So
,
some
Truths
there
are
we
must
leave
to
God
;
some
there
are
for
Ministers
;
some
for
the
common
people
.
That
's
the
Injunction
.
Secondly
,
The
Nature
and
Purpose
of
it
;
The
Vision
must
be
concealed
.
'T
is
observable
,
in
the
Works
,
and
Doctrine
of
Christ
,
sometimes
he
commands
secrecie
and
concealment
.
Matth.
ix
.
30.
Having
cured
two
blind
men
,
he
charges
that
none
should
know
it
.
So
,
Mark
v.
having
raised
Iairus
his
daughter
,
charged
none
should
know
it
.
And
so
for
Truths
;
he
hath
been
pleased
to
reserve
some
Truths
from
publick
and
common
notice
,
and
to
reserve
them
till
afterwards
.
-
1.
Thus
in
the
Old
Law
;
-
-
1.
The
mysterie
of
the
Trinity
,
it
was
exceeding
dainty
,
and
reservedly
revealed
.
-
2.
The
Divinity
of
the
Messias
;
That
he
was
to
be
Man
,
was
more
evident
;
but
it
was
secret
that
he
was
God
.
The
Scribes
could
not
conceive
,
how
David's
Son
should
be
David's
Lord
.
-
3.
The
Calling
of
the
Gentiles
,
was
a
Secret
hid
from
generations
.
The
Jewish
Church
wondred
at
it
.
Who
hath
begotten
me
these
?
They
counted
it
blasphemy
in
Stephen
,
whenhe
said
,
The
Ordinances
of
Moses
should
be
changed
.
-
2.
So
now
to
us
;
-
-
1.
The
Conversion
of
the
Jews
.
-
2.
The
Overthrow
of
Antichrist
.
-
3.
The
second
Coming
of
Christ
;
they
are
all
concealed
from
us
.
Thirdly
,
This
Vision
of
Christs
Divinity
and
Glory
,
that
must
be
concealed
till
after
his
Resurrection
:
-
1.
Till
then
,
Christ
is
Instatu
Humiliationis
,
and
so
he
will
have
his
Majesty
and
Glory
to
be
covered
.
Now
he
terms
himself
,
The
Son
of
Man
:
He
was
declared
to
be
the
Son
of
God
,
by
the
Resurrection
from
the
dead
,
Rom.
i.
Thus
he
was
pleased
to
vail
his
Glory
,
and
to
become
vile
,
and
of
no
reputation
.
-
2.
It
is
Documentum
Modestiae
;
His
Glory
,
he
is
not
ambitious
to
publish
it
:
As
S.
Paul
,
fourteen
years
concealed
his
Revelations
:
He
glories
in
his
Infirmities
,
and
weaknesses
;
but
till
he
was
constrain'd
,
he
kept
his
Rapture
conceal'd
.
-
3.
Till
his
Resurrection
,
these
Apostles
were
Inepti
,
weak
and
carnal
;
not
sufficiently
grounded
in
this
Doctrine
of
Christs
Divinity
.
After
his
Resurrection
,
then
they
were
endued
with
strength
from
above
;
and
then
those
mysteries
that
they
could
not
bear
,
the
Comforter
reveal'd
to
them
.
-
4.
Quia
Incredibile
;
The
Infidelity
of
the
world
was
not
yet
to
be
removed
;
it
would
not
believe
there
had
been
such
a
Vision
.
Infidelity
deprives
us
of
many
Truths
,
that
God
would
otherwise
reveal
to
us
.
-
5.
Ne
impediret
Passionem
.
It
troubled
Pilat
to
hear
it
mentioned
,
That
Christ
was
the
Son
of
God
.
And
S.
Paul
saith
,
Had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
Life
and
Glory
.
He
purposely
concealed
his
Deity
,
to
give
way
to
his
Passion
.
And
hence
it
is
,
that
he
spake
of
his
Divinity
very
reservedly
.
He
charged
,
They
should
tell
no
man
who
he
was
,
Mark
viii
.
20.
but
,
vers.
32.
He
spake
plainly
of
his
Passion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
word
.
A
SERMON
ON
JOEL
ii
.
13.
Rent
your
heart
,
and
not
your
garments
,
and
turn
unto
the
Lord
your
God
;
for
,
He
is
gracious
,
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
THis
Chapter
(
if
we
cast
back
our
eyes
to
the
former
verses
)
it
is
a
fearful
Prophesie
from
Almighty
God
,
of
Judgement
,
and
Destruction
.
And
yet
,
not
so
much
a
peremptory
Prediction
,
what
he
absolutely
intends
,
as
a
Commination
onely
,
what
conditionally
he
threatneth
.
And
this
Commination
denounced
against
them
,
not
in
Ionas's
spirit
,
with
purpose
,
and
desire
to
have
it
fulfilled
;
but
in
much
compassion
,
and
commiseration
;
with
offers
of
peace
,
and
reconcilement
,
that
it
might
be
revers'd
.
Minantur
homines
ut
feriant
;
Deus
,
ne
feriat
.
Man
,
in
his
anger
,
threatens
,
when
he
means
to
strike
;
God
threatens
,
that
he
might
not
strike
;
but
that
we
may
be
forewarn'd
,
and
ward
off
his
blow
.
It
is
S.
Augustins
observation
of
Christs
foretelling
the
last
Judgement
;
and
it
is
true
in
this
,
and
his
other
menaces
;
Ideò
multò
ante
praedicitur
,
ut
à
nobis
totis
viribus
caveatur
.
And
again
;
Invitus
vindicat
,
qui
,
quo
modo
evadere
possinius
,
multò
ante
demonstrat
;
non
te
vult
percutere
qui
tibi
clamat
.
Observe
,
God
forewarns
us
,
that
he
might
fore-arm
us
,
to
avoyd
his
threatnings
.
The
condition
he
offers
,
it
is
Repentance
.
Lex
Innocentiam
,
Evangelium
poenitentiam
;
The
Gospel
,
that
offers
all
Mercy
,
and
Love
;
it
strictly
exacts
,
and
requires
Repentance
.
The
Text
then
,
it
is
a
vehement
Exhortation
to
Sorrow
,
and
Repentance
.
And
not
an
Exhortation
onely
what
we
should
do
;
but
a
Direction
also
,
how
,
and
in
what
manner
.
Tertullian
complain'd
of
the
Heathen
in
his
time
,
Per
poenitentiam
faciliùs
delinquunt
,
quàm
per
eandem
rectè
faciunt
:
And
it
is
as
true
of
the
Jews
;
They
did
so
misplace
the
acts
of
Repentance
,
in
outward
Superstition
,
that
their
Repentance
was
no
less
sinful
,
then
the
very
sins
for
which
they
repented
.
For
the
words
themselves
,
they
naturally
fall
asunder
into
these
two
parts
;
-
1.
Here
is
Praeceptum
Poenitentiae
:
-
2.
Motivum
Poenitentiae
.
-
1.
The
Precept
of
Repentance
,
in
these
words
;
Rent
your
heart
,
and
not
your
garments
,
and
turn
unto
the
Lord
,
your
God
.
-
2.
The
Motive
to
Repentance
,
in
the
words
following
;
For
,
He
is
gracious
,
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repeuteth
him
of
the
evil
.
The
Precept
of
Repentance
divides
it self
into
a
double
Exhortation
,
answerable
to
the
two
parts
of
Repentance
:
-
The
first
is
an
Exhortation
to
Contrition
,
Rent
your
heart
,
and
not
your
garments
:
-
The
second
is
an
Exhortation
to
Conversion
;
And
return
to
the
Lord
your
God
.
-
1.
In
the
former
duty
of
Contrition
,
observe
two
things
;
-
-
1.
Actum
:
-
2.
Objectum
.
-
-
1.
The
Act
,
expressed
in
this
word
,
Rent
:
-
2.
The
Object
;
that
is
specified
,
-
-
1.
Affirmative
,
what
we
must
rent
;
that
's
the
heart
.
-
2.
Negative
,
what
we
must
not
rent
,
Not
your
garments
.
And
this
latter
object
may
be
resolved
into
a
double
sense
:
-
1.
If
we
conceive
it
as
Objectum
solitarium
;
as
divided
,
and
sever'd
from
the
renting
of
the
heart
;
So
,
it
is
Sensus
purè
negativus
,
a
flat
negative
;
Rent
not
your
garments
:
Or
,
-
2.
As
Objectum
conjunctum
;
Joyn
renting
of
the
heart
,
and
garments
together
;
So
,
it
is
Sensus
comparativus
;
Rent
your
hearts
,
rather
then
your
garments
.
That
's
the
first
,
the
Exhortation
to
Contrition
.
-
2.
The
Exhortation
to
Conversion
,
that
follows
;
Return
to
the
Lord
your
God
.
Return
;
and
that
implies
a
Motion
.
And
therein
observe
three
things
:
-
-
1.
Motum
ipsum
,
the
kind
of
Motion
;
it
is
a
Returning
.
-
2.
Terminum
Motus
,
that
whereunto
we
must
return
;
that
is
,
the
Lord
.
-
3.
Habitudinem
,
mobilis
ad
terminum
;
that
habitude
,
and
relation
which
guides
,
and
byasses
us
unto
the
term
,
in
the
words
following
,
Your
God
.
And
it
is
twofold
;
For
,
-
-
1.
As
in
all
natural
Motion
,
so
in
this
;
there
is
an
attraction
in
the
term
and
place
to
which
the
Motion
tends
,
that
which
draws
the
Mobile
towards
it
;
as
the
heaven
doth
the
fire
;
that
's
in
the
last
word
,
God
.
-
2.
An
Impulsive
in
the
Mobile
,
that
which
carries
and
disposes
the
thing
moved
,
towards
it
,
as
levity
in
the
fire
;
that
's
exprest
in
this
word
,
Your
:
He
is
Your
God
.
That
's
the
first
main
Precept
,
the
Precept
of
Repentance
;
The
second
follows
,
the
Motive
to
Repentance
,
in
these
words
,
For
he
is
gracious
,
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
And
in
it
consider
three
things
as
most
observable
;
-
1.
Speciem
Motivi
;
-
2.
Partes
Motivi
;
-
3.
Gradus
Motivi
.
-
1.
The
kind
and
nature
of
the
Motive
;
It
is
a
Motive
and
Perswasion
drawn
from
one
,
who
is
gracious
,
merciful
,
slow
to
anger
,
of
great
kindness
,
and
repents
of
the
ill
.
All
of
them
invitations
of
love
and
favour
.
-
-
1.
Contents
not
himself
to
put
us
in
mind
of
our
duty
,
We
must
Return
unto
the
Lord
our
God
;
So
,
requiring
Repentance
,
Sub
ratione
officii
,
as
performance
of
duty
.
-
2.
Uses
no
threatnings
,
intermingles
no
curses
;
So
enforcing
Repentance
Sub
ratione
periculi
,
for
avoydance
of
danger
;
But
,
-
3.
Urges
mercy
and
favour
.
Strange
,
saith
Tertullian
,
proemio
invitat
ad
salutem
;
So
perswading
to
Repentance
,
Sub
ratione
spei
.
Thus
we
see
,
a
loving
Father
receives
his
returning
Prodigal
;
neither
strikes
him
,
nor
threatens
him
,
no
,
nor
expostulates
,
Where
hast
thou
rioted
and
wasted
thy
time
,
and
my
goods
?
Uses
not
an
harsh
word
to
him
,
but
meets
him
,
and
kisses
him
,
and
embraces
him
,
and
receives
him
with
all
loving
affection
.
That
's
the
first
thing
observable
,
the
kind
of
the
Motive
.
-
2.
Take
a
view
of
the
several
parts
of
this
affectionate
Motive
;
contents
not
himself
to
open
some
glimpse
of
hope
,
and
possibility
of
pardon
;
makes
not
an
offer
of
some
one
of
his
gracious
,
and
forgiving
Attributes
:
but
opens
the
riches
,
and
treasures
of
his
mercies
;
conceals
not
any
hint
,
or
hold
of
comfort
,
thinks
all
little
enough
;
Either
-
-
1.
To
make
a
full
expression
of
love
in
Him
;
Or
-
2.
A
deep
impression
of
hope
in
Us
;
enlarges
the
bowels
of
his
compassion
,
sets
out
the
heighth
,
and
breadth
,
and
length
of
his
Mercy
to
us
,
summons
up
all
his
Attributes
of
grace
and
favour
;
Gracious
,
merciful
,
slow
to
anger
,
of
great
kindness
,
he
repenteth
of
the
evil
.
That
's
the
second
thing
observable
;
The
number
and
parts
of
the
Motive
.
-
3.
Observe
the
Degrees
of
the
Motive
;
See
how
they
are
all
set
and
purposed
to
prevent
,
and
remove
,
all
the
fears
and
discouragements
,
that
a
timorous
guilty
Conscience
can
forecast
to
it self
.
-
-
1.
We
are
here
called
upon
to
present
our selves
unto
the
Lord
,
to
hope
for
,
and
expect
his
love
,
and
favour
.
Whose
heart
will
not
object
,
that
he
is
not
worthy
of
so
great
a
blessing
,
not
having
the
least
desert
of
the
least
favour
?
True
:
but
he
is
a
gracious
God
,
shewing
his
goodness
and
compassion
freely
,
without
desert
.
That
's
the
first
degree
;
He
is
gracious
,
sine
merito
.
But
,
-
2.
We
are
not
only
destitute
of
any
good
deservings
,
but
our
lives
have
been
demeritorious
,
sinful
,
offensive
,
deserving
the
contrary
.
True
:
but
he
is
merciful
,
and
compassionate
,
even
against
desert
.
That
's
the
second
degree
;
He
is
merciful
,
contra
meritum
.
But
,
-
3.
We
daily
provoke
him
by
our
rebellions
,
grieving
his
Spirit
,
increasing
his
wrath
by
our
offences
.
Yet
let
not
this
discourage
us
,
he
is
a
patient
God
,
forbearing
his
people
;
He
is
longanimis
,
a
God
slow
to
anger
.
That
's
the
third
degree
of
the
Motive
.
But
,
-
4.
The
cry
of
our
sins
hath
ascended
up
to
Heaven
,
and
called
loud
in
the
ears
of
God
;
he
is
already
offended
,
his
wrath
is
kindled
,
his
anger
incensed
:
yet
,
despair
not
,
he
is
easie
to
be
entreated
,
he
is
of
great
kindness
.
That
's
the
fourth
ascent
of
the
Motive
.
But
,
-
5.
His
wrath
hath
smoak'd
out
against
us
;
his
Prophets
have
threatned
and
denouneed
his
judgments
;
the
Decree
is
come
out
,
we
are
all
senteneed
to
destruction
;
Yet
,
let
not
this
deject
us
;
yet
there
is
hope
of
mercy
and
forgiveness
:
he
will
reverse
his
sentence
,
He
repenteth
of
the
evil
.
These
are
the
degrees
.
Then
,
-
-
1.
Do
thy
sins
discourage
thee
?
Let
the
offer
and
invitation
of
his
mercy
assure
thee
.
-
2.
Doth
the
number
,
and
variety
of
thy
transgressions
dishearten
thee
?
Consider
in
the
second
place
the
multitudes
of
his
mercies
,
and
let
them
perswade
thee
.
But
,
-
3.
Doth
the
measure
and
heinousness
of
thy
rebellions
affright
thee
?
Let
the
degrees
,
and
plenty
of
his
Compassions
comfort
thee
.
These
are
the
Motives
.
First
,
Let
us
begin
with
the
first
part
of
the
Text
,
the
duty
of
Contrition
,
unto
which
we
are
exhorted
;
And
in
it
,
-
1.
The
Act
of
Contrition
is
to
be
observed
,
in
this
word
,
Soindite
,
Rent
.
And
the
Observation
is
shortly
thus
much
;
That
the
act
,
and
practice
of
Repentance
,
is
no
less
then
a
Renting
.
A
renting
;
and
that
naturally
implies
,
and
in●…erts
three
things
,
-
-
1.
Duritiem
in
objecto
;
Stiffness
and
obduration
in
the
Object
to
be
wrought
upon
.
A
sinful
heart
is
stiff
and
obdurate
,
it
needs
a
rending
.
-
2.
Difficultatem
in
actu
;
Hardness
and
difficulty
in
the
act
to
be
exercised
,
Repentance
,
't
is
no
slight
,
gentle
,
easie
performance
;
No
,
't
is
grievous
and
painful
,
't
is
no
less
then
a
Renting
.
-
3.
Vim
in
agente
;
It
requires
all
the
strength
and
might
of
him
that
undertakes
it
.
Repentance
,
't
is
a
renting
.
-
1.
Durities
in
objecto
;
That
's
the
first
Inference
.
A
sinner
,
not
mollified
and
wrought
upon
by
repentance
,
he
is
naturally
hardned
,
he
needs
a
renting
.
S.
Paul
puts
them
both
together
,
Rom.
ii
.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hardness
and
impenitency
;
they
are
never
asunder
.
Observe
those
measures
,
and
degrees
of
obduration
,
that
the
Scripture
discerns
and
describes
in
the
nature
of
man
,
Deut.
ix
.
6.
They
are
a
people
,
durae
cervicis
,
of
a
stiff
neck
,
not
yielding
to
the
yoke
of
due
obedience
.
And
how
hard
,
and
stiff
,
the
Prophet
Isaiah
tells
us
,
Nervus
ferreus
,
cervix
tua
,
Isai.
xlviii
.
4.
Not
onely
a
s●…ew
,
though
that
be
naturally
strong
enough
to
resist
;
but
nerv●…
ferreus
,
hardned
with
iron
,
for
stronger
resistance
.
Nay
,
the
heart
of
man
,
Ezekiel
tells
us
,
chap.
xi
.
19.
is
〈◊〉
lapide●…
,
an
heart
of
stone
;
represented
,
and
resembled
(
as
some
conceit
it
)
by
those
Tables
of
stone
,
where
the
Law
was
written
.
And
yet
,
all
stones
are
not
of
the
like
hardness
;
some
more
yielding
and
easily
broken
:
ours
is
the
nether
milstone
;
and
it
seems
,
that
's
the
harder
of
the
two
.
Let
the
seed
of
Gods
word
be
cast
upon
it
,
it
rejects
it
presently
.
Nay
,
harder
then
Milstones
,
Zech.
vii
.
12.
Posuerunt
cor
,
ut
Adamantem
,
as
hard
as
an
Adamant
,
no
strength
can
soften
it
.
Nay
our
hearts
are
harde●…
then
the
hardest
stones
;
which
occasioned
that
witty
,
and
devout
inversion
of
Ezekiel's
Prophecy
,
I
will
take
away
their
hearts
of
stone
,
and
give
them
hearts
of
flesh
:
Nay
Lord
,
take
away
our
hearts
of
flesh
,
and
give
us
hearts
of
stone
.
The
stones
rent
asunder
at
the
cry
of
thy
Son
,
at
the
suffering
of
our
Saviour
;
our
hearts
are
never
touch'd
,
nor
affected
with
it
.
That
's
the
first
collection
,
our
hearts
are
hardned
.
And
that
implies
two
things
;
-
-
1.
Durum
non
sentit
.
An
hard
heart
is
heavie
,
and
sensless
.
The
softest
tempers
are
of
quickest
apprehension
.
Our
brawny
hearts
are
dull'd
and
stupefied
.
-
2.
Durum
non
cedit
.
An
hard
heart
,
it
is
not
yielding
,
and
penetrable
of
its
own
disposition
not
admitting
,
nay
,
repelling
;
and
(
if
not
over-ruled
and
mollified
by
an
higher
power
)
of
it self
rejecting
any
offer
of
grace
.
That
's
the
first
inference
,
that
the
act
of
Renting
affords
;
durities
in
objecto
;
the
hardness
of
our
hearts
,
it
needs
a
renting
.
And
that
brings
in
the
second
Observation
.
-
2.
Difficultatem
in
actu
;
Hardness
,
and
difficulty
in
the
act
to
be
performed
.
Repentance
,
't
is
no
easie
,
light
touch
of
sorrow
,
or
weak
impression
of
grief
,
a
sudden
qualm
of
melancholy
,
soon
dispelled
;
no
,
't
is
deep
,
and
piercing
,
't
is
a
convulsion
of
the
soul
,
a
racking
and
torture
of
the
heart
and
conscience
;
't
is
no
less
then
a
renting
.
See
with
what
terms
of
extremity
the
Scripture
describes
it
;
2
Sam.
xxiv
.
10.
't
is
a
smiting
of
the
heart
;
Acts.
ii
.
37.
't
is
a
pricking
of
the
Conscience
;
nay
,
a
wounding
of
the
Spirit
,
Prov.
xviii
.
14.
an
hewing
,
and
cutting
off
,
Matth.
v.
30.
no
less
then
mortifying
,
Coloss.
iii.
5.
and
that
the
most
violent
,
and
painfull
that
can
be
;
Gal.
v.
24.
't
is
a
crucifying
torment
.
Zecharie
foretells
it
,
Chap.
xii
.
10.
They
shall
mourn
as
for
their
onely
Son
,
and
shall
be
in
bitterness
,
as
for
their
first-born
;
Primo-genitus
,
&
Uni-genitus
.
The
loss
of
the
first-born
,
and
onely
begotten
,
the
sorrow
of
it
(
but
in
those
that
feel
it
)
it
is
inconceiveable
.
Yet
the
sense
of
this
,
or
any
worldly
sorrow
,
must
be
farr
exceeded
in
our
penitential
sorrow
,
and
grief
for
Sin
;
If
not
affectivè
,
by
stirring
up
,
and
enforcing
our
sensual
affection
,
yet
appretiativè
,
in
a
judicious
disallowance
,
and
abomination
;
if
not
respectu
corporalis
perturbationis
(
as
Aquine
expresses
it
)
;
yet
ratione
spiritualis
displicentiae
:
if
not
in
outward
bodily
vexation
,
yet
in
thy
intellectual
,
and
spiritual
detestation
,
this
grief
must
be
the
greatest
.
Indeed
so
great
,
't
is
call'd
Contrition
,
Psal.
li.
17.
A
broken
,
and
a
contrite
heart
(
saith
David
)
O
God
,
thou
wilt
not
despise
.
Not
only
broken
,
but
even
to
contrition
.
Aliud
frangi
,
aliud
comminui
,
&
conteri
,
saith
Aristotle
in
the
fourth
of
his
Meteors
;
a
thing
may
be
broken
,
or
cut
in
sunder
,
and
soon
set
together
,
and
joyned
again
;
Contrition
breaks
all
in
pieces
,
as
Hezekiah
the
brazen
Serpent
,
to
dust
and
powder
.
Had
Hezekiah
but
broken
that
brazen
Serpent
into
some
pieces
,
superstition
would
have
reserv'd
a
relique
,
or
have
sodder'd
it
up
,
and
made
all
whole
.
As
they
report
of
some
living
Serpents
;
cut
them
only
into
some
few
parcels
,
they
will
grow
together
again
,
and
heal
up
presently
;
and
so
,
do
we
but
slightly
divide
,
and
cut
this
Serpent
of
Sin
,
and
not
hack
and
hew
it
all
asunder
,
it
will
easily
re-collect
,
and
revive
it self
.
Repentance
proceeds
unto
contrition
;
Not
a
weak
attritien
onely
(
as
some
Scholemen
and
Jesuits
would
moderate
the
matter
)
a
faint
wishing
that
he
had
not
sinned
,
a
slight
fit
of
grieving
,
or
some
sudden
pang
;
No
,
it
enters
to
the
dividing
of
the
soul
and
spirit
;
't
is
a
renting
of
the
heart-strings
.
My
heart
(
saith
David
,
Psal.
xxii
.
14.
)
is
like
melted
wax
;
not
warm'd
,
or
heat
onely
,
but
burnt
,
and
melted
in
the
sense
of
his
sins
.
That
's
the
second
Observation
,
Difficultas
in
actu
;
Repentance
,
't
is
a
painfull
renting
of
the
heart
and
soul.
And
that
inferrs
,
-
3.
Vim
in
agente
;
It
requires
a
strong
,
violent
renting
.
Conceive
the
strength
of
it
to
consist
in
these
particular
degrees
:
Repentance
requires
,
-
-
1.
Vehementiam
action
is
;
A
man
,
that
will
set
upon
this
main
work
of
repentance
,
he
must
be
all
spirit
,
and
life
;
Not
like
S●…ul
,
sparing
the
life
of
any
of
his
sins
;
but
as
zealous
Samuel
,
wounding
,
and
hewing
his
sins
in
pieces
.
The
half-mortified
civil
Moralist
will
suppress
and
abate
,
but
in
no
case
root
out
,
and
extinguish
sin
.
It
may
be
,
he
will
keep
under
his
sins
,
when
of
delightfull
Passions
,
they
become
turbulent
,
and
violent
perturbations
.
When
his
darling
Absalom
becomes
a
rebel
,
then
he
can
be
content
to
subdue
him
;
but
yet
,
Spare
the
young
man
for
my
sake
;
in
no
case
kill
him
:
Whereas
every
valiant
Ioab
strikes
and
stabs
him
to
the
heart
without
compassion
.
In
this
case
S.
Augustin
advises
us
to
handle
our
sins
as
Iob
did
his
soars
,
violently
,
and
vehemently
;
Non
molli
linteo
,
sed
durissima
testa
.
He
wiped
them
not
gently
with
a
soft
cloth
,
but
scrap'd
,
and
vext
them
with
an
hard
potsheard
.
See
the
strength
and
violence
of
this
penitential
sorrow
,
in
repenting
David
;
I
roared
for
the
disquietness
of
my
soul
;
I
have
washed
my
bed
with
my
tears
;
His
bed
,
the
place
of
his
rest
,
and
quiet
repose
,
even
that
's
overflown
with
flouds
of
tears
.
Mine
eyes
pour
out
rivers
of
waters
,
because
men
keep
not
thy
Law
:
If
tears
of
compassion
for
other
mens
sins
were
thus
plentifull
,
how
did
he
set
ope
the
floud-gates
to
his
tears
of
compunction
for
his
own
transgressions
?
That
's
the
first
step
of
this
violent
repenting
;
it
requires
Vehementiam
actus
.
-
2.
Frequentia
actionis
;
That
's
a
second
degree
.
This
renting
and
breaking
of
an
hard
heart
,
requires
many
,
and
frequent
violent
impressions
,
all
little
enough
to
mollifie
the
heart
.
In
this
case
,
it
is
otherwise
with
our
natural
heart
,
then
with
our
sinfull
;
Unico
vulnere
,
cor
hominis
;
the
least
prick
of
a
wound
kills
the
heart
of
man
;
Deep
,
and
often
stabbings
are
scarce
able
to
enter
into
the
heart
of
Sin
.
That
's
the
second
degree
,
Frequentia
actionis
.
Nay
,
-
3.
Omnipotentia
actionis
;
No
less
then
an
omnipotency
is
necessary
to
contrition
.
So
great
an
agency
required
to
the
mollifying
of
an
hard
heart
,
that
our
own
strength
is
too
weak
.
Consider
,
how
our
hearts
are
not
onely
dead
in
trespasses
,
and
sins
,
but
are
buried
in
a
Sepulchre
hewn
out
of
a
rock
,
and
the
grave-stone
of
habitual
hardness
sealed
upon
them
;
and
we
may
well
cry
out
,
Who
shall
remove
this
grave-stone
from
us
?
Who
shall
mollifie
,
and
intenerate
this
hard
rock
?
The
Word
of
the
Lord
must
be
that
hammer
that
can
break
this
stone
.
The
Spirit
of
the
Lord
must
enable
Bezaleel
to
work
upon
this
brass
.
Moses
,
that
had
faith
enough
for
performance
of
all
other
miracles
,
yet
had
scarce
faith
enough
to
melt
the
rock
.
And
the
Devil
required
no
greater
argument
of
Christ's
Divinity
,
then
softning
of
stones
.
And
the
barbarous
Centurion
,
observing
the
stones
to
cleave
in
sunder
,
concluded
certainly
,
that
Christ
was
no
less
then
the
Son
of
God
.
No
,
't
is
Digitus
Dei
,
and
Spiritus
Dei
;
no
less
then
the
stroke
of
the
powerfull
Spirit
can
soften
thy
heart
.
That
's
the
third
particular
.
Repentance
,
't
is
a
vehement
,
frequent
,
omnipotent
action
.
That
's
the
first
observation
I
gather
from
my
Text
,
the
nature
of
repentance
,
it
is
violent
renting
.
And
from
it
,
Let
us
briefly
deduce
a
double
Use
;
Is
repentance
so
vehement
,
so
laborious
,
so
tormenting
an
action
?
-
1.
Then
consider
;
Si
talis
medicina
,
qualis
morbus
?
If
the
medicine
and
cure
of
Repentance
be
so
bitter
,
Oh!
what
a
dangerous
disease
is
the
sickness
of
Sin
?
Wilt
thou
swallow
down
that
for
a
little
pleasure
,
and
delight
of
thy
palat
,
which
,
if
it
prove
not
thy
bane
,
thou
must
vomit
it
up
again
with
the
re●…ting
of
thy
bowels
?
Would
David
have
adventured
upon
the
pleasure
of
adultery
,
if
he
had
foreseen
those
pangs
and
tortures
of
his
after-repentance
?
Would
he
ever
have
suffered
himself
to
fall
,
had
he
ever
considered
,
that
that
one
slip
would
cost
him
no
less
then
the
breaking
of
his
bones
?
That
the
bones
thou
hast
broken
may
rejoyce
.
It
is
strange
;
most
men
make
that
a
temptation
to
sin
,
which
truly
considered
,
would
be
a
powerfull
disswasion
from
the
least
offence
,
The
hope
of
repentance
.
-
-
1.
Presumption
in
the
wicked
,
that
objects
,
I
may
repent
,
and
therefore
I
will
sin
.
So
,
it
is
possible
thou
mayest
be
healed
,
wilt
thou
therefore
stab
thy self
?
Nay
,
rather
argue
thus
;
Thou
must
repent
,
thou
must
be
lanced
,
racked
,
and
tortured
with
repentance
,
therefore
do
not
dare
to
sin
;
Nay
,
-
2.
Infirmity
in
Gods
children
,
may
sometimes
conceit
,
I
shall
repent
,
I
may
sin
;
True
,
thou
shalt
repent
.
Bonum
consilium
sed
non
nunc
,
said
Hushai
the
Archite
:
'T
is
true
doctrine
,
but
not
seasonably
applied
.
Cordials
before
Purges
increase
the
peccant
humour
.
Hope
of
repentance
before
thou
sinnest
,
makes
thee
more
sinfull
.
Thou
shalt
repent
;
so
did
David
,
and
Peter
,
and
Saul
,
who
went
through
those
anguishes
,
those
pangs
,
and
tortures
of
repenting
sorrow
,
which
they
would
not
endure
again
for
a
world
of
pleasure
.
That
's
the
first
Use
,
Si
talis
medicina
,
qualis
morbus
?
-
2.
Si
talis
medicina
,
qualis
mors
?
If
the
physick
of
repentance
be
so
sowre
?
Oh!
how
bitter
is
the
death
of
despair
?
If
Peter
wept
bitterly
,
what
an
hell
,
do
you
think
,
was
in
Iudas
his
conscience
?
If
the
soveraign
medicine
be
so
unpleasant
,
how
shall
we
relish
that
gall
,
that
wormwood
,
that
deadly
poison
?
If
God
,
when
he
takes
out
the
fire
,
and
burning
,
out
of
thy
flesh
with
the
cool
tears
of
repentance
,
and
oyl
of
mercy
,
if
that
breeds
such
anguish
,
Oh!
how
intolerable
will
it
be
,
to
be
plunged
into
the
flames
of
fire
and
brimstone
?
If
when
he
heals
us
,
and
binds
up
our
wounds
,
he
puts
us
to
such
smart
and
torture
,
what
torments
shal
we
feel
,
when
his
arrows
stick
fast
in
our
flesh
,
and
the
venom
of
them
shall
drink
up
our
bloud
?
Repentance
,
it
is
a
gift
,
Acts
xi
.
18.
If
the
gift
and
blessing
of
Repentance
be
so
heavie
,
how
insupportable
is
the
curse
of
Despair
?
To
avoid
that
Hell
,
who
would
not
undergo
this
Purgatory
?
Whose
heart
would
not
crave
,
and
beg
of
God
,
with
that
devout
Father
,
Hic
ure
,
hic
seca
,
Domine
,
ut
in
aeternum
parcas
?
Lord
,
burn
me
,
and
lance
,
and
wound
me
in
this
life
,
so
that
despair
may
not
torment
me
in
the
world
to
come
.
That
's
the
second
Use
;
Si
talis
medicina
,
qualis
mors
.
-
I
pass
on
,
-
2.
To
the
Object
,
that
upon
which
repentance
must
work
,
and
exercise
it self
,
specified
unto
us
;
First
,
in
the
affirmative
sense
;
it
must
be
the
Heart
;
Rent
your
heart
.
The
Observation
from
whence
,
is
thus
much
;
that
contrition
and
penitential
sorrow
,
and
grief
for
sin
,
must
be
deep
,
settled
,
and
grounded
in
the
heart
.
Repentance
,
it
must
be
inward
,
and
hearty
;
and
that
especially
for
these
Reasons
:
-
-
1.
Ratione
veritatis
poenitentiae
;
If
thy
heart
be
not
contrite
,
and
sorrowfull
,
it
is
not
true
repentance
.
-
2.
Ratione
usus
;
Except
thy
sorrow
work
upon
thy
heart
,
there
is
no
use
,
or
profit
in
thy
repentance
.
-
3.
Ratione
acceptationis
;
Except
thy
heart
be
humbled
,
and
cast
down
for
sin
,
it
is
no
pleasing
,
or
acceptable
repentance
.
-
1.
Ratione
veritatis
;
If
it
be
not
inward
,
and
hearty
,
't
is
no
true
repentance
.
Non
est
converti
in
toto
,
&
integro
corde
,
nisi
in
scisso
,
saith
St.
Bernard
,
Thine
heart
is
not
whole
,
and
sound
,
except
by
sorrow
it
be
rent
and
broken
.
Non
est
integrum
,
nisi
sit
scissum
.
How
then
shall
we
discern
,
and
know
this
truth
and
integrity
of
a
broken
heart
?
By
what
signs
shall
it
appear
,
that
our
repentance
is
hearty
and
true
?
-
-
1.
True
and
hearty
repentance
,
is
Voluntaria
poenitentia
;
't
is
a
willing
,
voluntary
sorrow
,
and
repentance
.
This
is
a
main
difference
'twixt
that
ingenuous
Christian
sorrow
in
a
true
Penitent
,
and
those
hellish
torments
in
the
afflicted
conscience
of
a
despairing
Reprobate
.
The
Christian
Penitent
,
he
is
activus
in
poenitentia
,
provokes
,
and
stirs
up
himself
to
sorrow
;
a
damned
Reprobate
,
he
is
passivus
in
poenitentia
;
sorrow
eats
,
and
gnaws
upon
him
against
his
will
.
Christians
in
their
sorrow
,
imitate
Christ
,
Iohn
xi
.
T●…bavit
〈◊〉
,
he
fretted
,
and
vex'd
within
himself
,
as
Lot
in
Sodo●…
;
they
vex
their
own
spirits
for
their
abominations
;
they
need
no
Devils
,
(
as
the
Penitents
in
Purgatory
)
to
affright
and
torture
them
.
With
Ieremie
,
they
wish
for
a
fountain
of
tears
;
and
if
they
grow
drie
,
they
provoke
,
and
enforce
themselves
by
all
means
possible
.
As
〈◊〉
often
read
over
the
Lamentations
of
Ieremie
,
that
by
conceiving
of
other
mens
sorrows
,
he
might
sorrow
himself
;
As
Polus
on
the
contrary
,
bearing
in
his
hands
his
own
Son
,
conceited
more
deeply
another
mans
sorrow
,
by
representing
his
own
;
As
Aug.
on
his
death-bed
,
painting
on
the
wall
the
p●…itential
Psalms
,
and
by
them
enflaming
his
own
repentance
;
always
praying
that
they
might
sorrow
,
grieving
,
that
they
cannot
grieve
,
never
repenting
that
they
have
repented
.
That
's
the
first
note
of
true
,
hearty
repentance
;
't
is
Voluntaria
.
-
2.
Vera
poenitentia
,
't
is
Solitaria
.
True
sorrow
for
sin
,
it
will
be
secret
,
in
privacie
,
and
solitude
;
and
then
it
works
strongest
.
Ille
dolet
verè
,
qui
sine
teste
.
Players
on
the
Stage
may
howl
,
and
mourn
,
and
wring
tears
from
their
eyes
,
and
yet
be
mad
merry
fellows
among
themselves
.
Ahab
can
put
on
Sackeloth
,
and
go
softly
,
when
he
spies
Elias
.
And
,
if
they
chance
to
miss
spectators
to
see
,
and
applaud
them
,
their
labour
&
sorrow
it
is
all
lost
.
Why
have
we
fasted
,
and
thou
seest
not
?
Isai.
lviii
.
3.
Whereas
a
true
Penitent
,
with
St.
Peter
,
goes
out
,
seeks
a
corner
to
shed
tears
;
runs
not
among
his
fellow-Disciples
to
take
notice
of
him
.
As
Ioseph
shed
his
tears
of
commiseration
,
so
a
true
Penitent
his
tears
of
contrition
,
in
his
privatest
closet
.
Thus
David
,
saith
Saint
Chrysostom
speaking
of
the
privacie
of
his
repentance
,
was
in
solio
regali
,
velut
vinctus
in
car●…ere
;
aula
regalis
erat
,
tanquam
eremi
vastissi●…a
solitudo
;
his
walks
,
chamber
,
closet
,
bed
,
they
were
witnesses
of
his
true
repentance
.
That
's
a
second
evidence
of
true
,
hearty
contrition
;
't
is
Solitaria
.
-
3.
V●…ra
p●…nitentia
,
't
is
Perpetua
;
'T
is
a
continued
,
constant
,
lasting
repentance
.
A
wicked
man
reckons
the
shortest
fit
of
spiritual
sorrow
to
be
insupportable
,
he
cannot
endure
it
.
Felix
,
at
the
first
offer
,
and
touch
of
it
,
rejects
it
instantly
.
Like
little
children
,
or
mad
men
,
if
the
physick
be
bitter
,
or
untoothsome
,
they
fling
it
from
them
,
or
spill
it
presently
.
A
true
Penitent
drinks
deep
of
it
,
and
sucks
up
the
dregs
.
'T
is
tempered
by
God
himself
,
he
knows
it
is
soveraign
.
Thus
David
acknowledging
the
frequency
,
and
constancy
of
his
repentance
,
professes
he
made
his
tears
his
food
,
day
and
night
,
Psal.
xlii
.
3.
To
which
St.
Bernard
alluding
in
his
second
Sermon
,
De
Iejunio
,
tells
us
,
There
is
one
kind
of
bread
a
Christian
always
feeds
on
,
never
fails
from
,
the
bread
of
tears
;
which
,
he
saith
,
David
made
his
ordinary
standing
die●…
.
Lachrym●…
factae
sunt
mihi
panes
,
die
ac
〈◊〉
.
He
used
them
not
as
physick
,
onely
for
some
extraordinary
recovery
,
as
most
men
think
of
repentance
,
applying
it
,
as
Papists
their
Extrem●…
Unction
,
never
but
in
case
of
death
;
no
,
David
fed
upon
them
,
and
lived
upon
them
,
they
were
his
appointed
food
,
day
and
night
.
Ieremie
calls
it
a
fountain
of
tears
,
not
a
cistern
that
spends
it self
presently
;
or
a
Winter-torrent
in
some
great
affliction
,
which
the
Summer
of
prosperity
will
soon
drie
up
;
but
a
fountain
of
tears
,
implying
constancy
,
and
perennity
.
Thus
,
saith
Chrysostom
,
St.
Paul
not
having
any
present
enormities
,
as
fuel
to
maintain
the
flame
of
his
repentance
,
rather
then
he
would
abate
his
sorrowing
,
re-calls
his
ancient
sins
,
past
,
and
forgiven
;
Deleta
revocat
,
I
was
a
persecut●…r
,
I
was
a
blasphemer
,
thereby
to
stir
up
and
maintain
his
sorrow
.
A
wicked
Reprobate
,
the
least
nibbling
of
the
worm
of
conscience
,
is
intolerable
to
him
for
the
least
moment
;
he
either
destroys
it
presently
,
or
it
destroys
him
.
Christians
delight
to
continue
in
it
;
Even
in
the
midst
of
this
fiery
furnace
of
an
afflicted
conscience
,
they
walk
,
and
talk
,
sing
,
and
rejoyce
,
like
the
three
Children
;
whereas
Iudas
,
Saul
,
and
other
Reprobates
,
are
presently
consumed
with
the
least
flashes
of
it
.
A
true
Penitent
makes
this
the
purpose
of
his
life
,
would
not
live
,
but
to
repent
;
with
Tertullian
,
accounting
himself
,
Nulli
rei
,
nisi
poenitentiae
natus
,
Born
to
repent
,
and
never
give
it
over
before
he
dies
.
Nay
,
were
it
possible
,
he
would
mourn
in
heaven
.
Then
,
at
the
day
of
Judgement
,
shall
these
penitential
tears
be
wiped
from
his
eyes
.
He
enters
into
heaven
with
tears
in
his
eyes
,
and
God
must
wipe
them
away
;
of
themselves
they
would
not
stay
,
or
dry
up
.
That
's
the
third
property
of
true
Repentance
,
't
is
perpetua
.
That
's
the
first
reason
why
our
hearts
must
be
wrought
upon
,
Ratione
Veritatis
;
otherwise
't
is
no
true
Repentance
.
-
2.
Ratioue
usus
;
Except
thy
heart
be
contrite
and
penitent
,
't
is
no
useful
and
profitable
Repentance
.
Outward
abstinence
and
reformation
,
without
the
heart
,
is
to
no
purpose
.
Thou
mayst
prune
the
twigs
,
or
hew
off
the
boughs
,
but
the
root
keeps
life
in
it
,
and
will
spring
out
naturally
;
till
that
be
deaded
,
hacking
the
bark
is
lost
labour
.
We
may
truly
say
of
such
heartless
repentance
,
as
the
Messalians
falsly
taught
of
Christian
Baptism
;
it
doth
,
Radere
peccata
,
non
eradicare
;
shave
,
or
pare
off
sin
,
not
kill
it
at
the
root
.
Sin
,
't
is
as
deeply
fastned
in
the
heart
,
as
Ivy
that
grows
and
springs
out
of
a
wall
;
we
may
shed
off
the
leaves
,
but
if
we
would
throughly
destroy
it
,
and
root
it
out
,
we
must
dig
down
the
wall
,
and
break
it
in
pieces
:
So
,
if
thou
wouldst
work
out
those
fibrae
peccati
,
that
are
fretted
,
and
incorporated
into
thy
soul
,
thou
must
bruise
and
break
thy
heart
by
Repentance
.
As
in
curing
of
a
sore
,
so
here
,
't
is
not
sufficient
to
wipe
away
the
filth
and
corruption
that
issues
from
thy
soul
,
except
the
core
of
sin
,
which
lyes
in
thy
heart
,
be
consumed
,
and
perish'd
.
That
's
the
second
enforcement
for
hearty
Repentance
,
Ratione
usus
;
otherwise
it
is
unprofitable
Repentance
.
Contrition
must
work
upon
the
heart
,
-
3.
Ratione
acceptationis
;
Otherwise
,
't
is
no
pleasing
,
or
acceptable
Repentance
.
In
this
case
,
were
it
possible
to
divide
the
man
,
God
chuseth
,
like
the
King
of
Sodom
,
Tantummodo
mihi
animas
;
God
expects
,
and
accepts
the
heart
:
If
the
heart
be
absent
,
he
accepts
not
either
hand
,
or
head
,
or
the
whole
outward
man
;
but
even
without
these
,
the
heart
contents
him
.
Thus
David
,
Sacrificia
Dei
,
Cor
contritum
:
The
choyse
Sacrifice
that
is
best
accepted
,
is
a
contrite
heart
:
Nay
,
Sacrificia
,
't
is
all
the
Sacrifices
,
represented
by
all
,
and
including
them
all
,
and
,
in
Gods
account
,
more
precious
then
all
.
The
Sacrifices
of
God
,
are
a
broken
heart
;
without
which
,
other
Sacrifices
find
no
more
acceptance
then
Cain's
oblation
.
We
find
that
in
Suetonius
,
Excors
Sacrificium
,
the
Emperours
Sacrifice
that
had
no
heart
,
was
prodigious
and
abominable
.
Sure
,
with
God
,
an
outward
carkass
of
Repentance
,
without
the
heart
and
spirit
,
't
is
no
less
execrable
.
That
's
the
third
reason
for
our
hearts
Contrition
,
Ratione
acceptationis
;
otherwise
,
no
Repentance
acceptable
.
Thus
having
seen
the
Act
of
Renting
,
applied
to
its
proper
object
in
the
affirmative
part
;
Come
we
,
Secondly
,
To
the
object
negatively
set
down
,
Rent
not
your
garments
.
In
the
former
,
Rent
your
hearts
,
was
discovered
their
inbred
obduration
.
In
the
latter
,
Rent
not
your
garments
,
the
Lord
checks
and
reproves
their
outward
Superstition
.
And
that
I
resolv'd
into
a
double
sense
:
-
1.
In
disjunction
from
the
renting
of
the
heart
;
so
it
is
Sensus
purè
negativus
;
a
plain
Prohibition
:
Or
else
,
-
2.
In
conjunction
together
with
the
renting
of
the
heart
;
so
't
is
Sensus
comparativus
,
Your
heart
,
rather
then
Your
garment
.
First
,
Conceive
it
negative
,
Rent
not
your
garments
.
Renting
of
garments
,
an
usual
,
and
allowed
Ceremony
;
nay
,
often
exacted
,
and
required
among
the
Jews
.
Ier.
xx●…vi
.
24.
At
the
burning
of
the
Book
,
Iehoiakim
,
and
his
Princes
,
are
charged
,
That
they
rent
not
their
garments
.
Frequently
it
was
practis'd
,
in
sign
either
of
horror
and
detestation
,
in
case
of
Blasphemy
;
of
submission
and
humiliation
,
upon
any
Calamity
;
or
as
an
evidence
of
sorrow
and
contrition
,
and
practice
of
Repentance
.
And
,
in
this
respect
,
in
the
exercise
and
practice
of
Repentance
,
we
may
conceive
it
,
either
,
-
1.
As
a
real
protestation
and
acknowledgment
of
our
unworthiness
,
by
sin
,
of
the
benefit
and
comfort
of
Apparel
;
as
fasting
is
a
significant
confession
,
that
our
sins
have
made
us
unworthy
of
the
least
repast
of
a
morsel
of
bread
:
Or
,
-
2.
(
As
others
will
apprehend
it
)
As
it
is
a
voluntary
stripping
,
and
laying
our selves
open
to
the
stroaks
and
lashes
of
Gods
wrath
and
vengeance
.
As
it
was
usual
with
the
Lictores
,
to
rent
off
the
clothes
of
notorious
malefactours
;
and
we
see
it
practis'd
upon
Paul
and
Silas
,
Acts
xvi
.
22.
However
,
let
the
intent
and
purpose
be
never
so
significant
,
yet
the
Observation
out
of
this
negative
prohibition
is
thus
much
;
That
all
outward
ceremonious
practice
of
Piety
,
if
divided
and
sever'd
from
inward
Devotion
,
't
is
rejected
of
God
,
without
acceptance
.
With
the
Superstitious
Jew
,
rent
thy
clothes
,
the
garments
of
thy
body
;
nay
,
with
the
frantick
Papist
,
rent
thy
body
,
the
garment
of
thy
soul
,
they
are
both
alike
to
my
purpose
;
yet
if
thy
heart
be
free
from
compunction
,
these
outward
Ceremonies
,
though
seemingly
religious
,
are
to
God
abominable
.
An
hypocrite
(
would
these
outsides
of
Piety
and
Devotion
serve
the
turn
)
would
be
a
compleat
Christian
,
without
exception
.
In
Repentance
,
he
can
command
his
tongue
by
prayer
,
and
confession
;
his
face
and
countenance
,
in
heaviness
and
d●…jection
;
his
back
,
with
Ahab
,
in
wearing
sackcloth
;
his
belly
shall
be
afflicted
with
often
fastings
;
nay
,
his
eyes
shall
afford
plenty
of
tears
:
but
his
heart
mean-while
is
as
fat
as
brawn
,
he
is
an
utter
stranger
to
a
wounded
spirit
,
What
is
this
,
but
to
deal
with
God
,
as
Michal
with
Saul
?
When
Saul
requires
David
,
she
sends
him
a
Puppet
stufft
up
with
clothes
:
As
the
Gibeonites
with
Ioshuah
,
deluding
him
with
worn
shoes
,
and
ragged
apparel
,
in
the
habit
of
some
travelling
Pilgrims
,
when
they
were
borderers
hard
at
hand
;
hoping
,
like
Iaco●…
,
to
lurch
away
the
blessing
under
the
vizar
of
counterfeit
garments
:
At
most
,
if
,
with
the
Patriarchs
,
they
can
bring
a
garment
rent
in
pieces
,
and
dipp'd
in
bloud
,
their
body
lash'd
,
and
torn
in
penance
,
Oh
then
Ioseph
is
dead
,
the
man
surely
is
mortified
.
Sub
istis
pietatis
〈◊〉
,
la●…et
〈◊〉
animus
valde
〈◊〉
;
under
these
outsides
and
appearances
of
piety
,
and
mortification
there
harbours
too
often
unsanctified
,
worldly
,
and
carnal
affections
.
Not
that
outward
Ceremonies
and
Appearances
of
our
inward
devotion
are
either
superfluous
,
or
superstitious
;
nay
,
they
are
helpful
,
and
useful
rather
;
-
1.
By
way
of
Expression
;
As
solemn
Protestations
in
the
face
of
the
Church
,
of
that
inward
Disposition
of
our
inner
man
.
-
2.
By
way
of
Impression
;
These
outward
signs
of
sorrow
and
remorse
,
being
duly
considered
,
reflect
and
work
upon
the
heart
and
conscience
;
as
Anthony
,
bringing
out
the
bloudy
garment
of
C●…sar
,
inraged
himself
and
his
company
against
his
Murderers
.
Ceremonies
(
if
accompanied
with
the
heart
)
are
useful
and
acceptable
;
if
divided
from
it
,
sinful
and
abominable
.
Outsides
and
Ceremonies
,
they
are
not
fructus
,
but
〈◊〉
,
as
leaves
to
the
tree
;
In
infrugifera
,
〈◊〉
;
in
frugifer●…
,
maturitatem
.
Leaves
without
fruit
,
they
bring
a
Curse
,
Matth.
xxi
.
Leaves
with
fruit
,
they
ripen
and
help
forward
a
seasonable
maturity
.
Ceremonies
are
Garments
;
As
Garments
to
a
Body
,
so
〈◊〉
Ceremonies
to
Religion
.
Garments
on
a
living
body
,
they
〈◊〉
and
preserve
the
natural
warmth
;
put
them
on
a
dead
body
,
they
never
fetch
life
;
And
Ceremonies
,
they
help
to
cherish
and
increase
devotion
,
in
a
profane
dead
heart
they
cannot
breed
it
.
These
garments
of
religion
upon
an
holy
man
,
they
are
like
Christ's
garments
on
his
own
holy
Body
,
they
have
a
〈◊〉
in
them
;
joyned
with
a
profane
heart
,
they
are
Christ's
garments
on
his
crucifying
Murderers
.
Ceremonies
,
are
to
Religion
,
as
the
Body
to
the
Soul
;
A
Body
quickned
and
enlivened
with
the
Soul
,
t
is
comely
and
amiable
:
and
so
are
Ceremonies
with
inward
Devotion
,
most
beautiful
:
But
if
the
soul
be
departed
from
the
body
,
it
becomes
presently
ghastly
,
and
abominable
.
The
Lord
loaths
and
rejects
a
dead
carkass
of
outward
Ceremonies
,
without
the
soul
and
life
of
inward
Sanctity
.
Those
cures
prove
healthy
which
are
inward
,
and
remove
the
malady
from
the
vital
parts
;
that
's
dangerous
and
deadly
,
which
being
outwardly
applied
onely
,
smites
it
in
again
to
the
heart
and
spirits
.
Contrition
of
the
heart
,
that
heals
inwardly
;
outward
Ceremonies
,
Penance
,
&c.
without
the
other
,
it
strikes
and
drives
the
disease
inward
.
Non
sanat
,
sed
tegit
,
doth
not
cure
,
but
heal
and
skin
over
our
corruption
.
That
's
the
first
sense
,
I
observed
;
As
Garments
are
here
Objectum
solitarium
,
as
divided
from
heart
,
and
spirit
,
so
it
is
an
absolute
Prohibition
;
Rent
not
your
garments
.
But
Secondly
,
Take
them
both
together
,
so
't
is
sensus
comparativus
;
rather
your
hearts
then
your
garments
,
by
way
of
comparison
.
And
from
this
Exposition
,
I
deduce
this
Conclusion
,
That
the
contrition
and
sorrow
of
the
heart
is
more
necessary
and
useful
,
then
any
outward
bodily
affliction
▪
Repentance
must
rather
work
upon
the
heart
,
then
upon
the
body
and
outward
man
.
And
that
upon
a
double
ground
.
-
1.
Ratione
majoris
indigentiae
,
The
Heart
needs
it
more
.
-
2.
Ratione
facilioriis
consequentiae
,
Outward
Humiliation
naturally
follows
upon
inward
Contrition
.
-
1.
I
say
,
the
Heart
needs
it
more
.
Deepest
wounds
must
have
speediest
curing
,
&
the
wound
of
sin
is
deepest
in
the
heart
.
The
body
is
but
the
weapon
that
gives
this
wound
.
Membra
sunt
arma
,
saith
the
Apostle
;
and
to
inflict
penance
on
the
body
for
the
sin
of
the
soul
,
't
is
like
those
Mountebanks
that
lay
the
salve
to
the
Weapon
,
not
to
the
Wound
.
Membra
sunt
arma
;
outward
Members
,
they
are
but
the
Weapons
of
Sin
;
the
Heart
,
that
is
the
chief
Rebel
,
and
Plotter
of
Rebellion
.
Rather
stab
thine
Enemy
,
then
hack
his
Weapon
.
Membra
sunt
arma
;
the
Members
are
but
Weapons
,
the
Heart
,
that
is
the
chief
Castle
,
and
Fortress
of
Sin
,
2
Cor.
x.
4.
Imaginations
are
called
strong
Holds
.
The
Victory
is
not
ours
,
till
the
Castle
be
taken
.
The
Body
,
-
-
1.
Minùs
peccat
;
The
Body
,
even
when
it
sins
,
yet
is
not
so
sinful
,
as
the
Heart
and
Spirit
.
The
Heart
is
the
Fountain
and
Spring
of
Sin
;
outward
Transgressions
are
but
Streams
and
Rivulets
drained
from
that
Head
.
Every
thing
is
more
full
and
compleat
in
his
Principle
and
Original
;
Light
in
the
Sun
,
Heat
in
the
fire
,
is
more
intense
and
vehement
then
scattered
abroad
.
Cast
the
beam
out
of
thine
eye
,
saith
our
Saviour
,
Matth.
vii
.
5.
Oh!
si
trabs
in
o●…ulo
,
strues
in
corde
;
if
sin
be
as
a
beam
in
thine
eye
,
there
is
an
huge
stack
piled
up
in
thy
heart
;
nay
,
sylva
caedua
,
a
grown
wood
,
whence
this
beam
first
grew
and
sprouted
.
The
Body
,
-
2.
Rariùs
peccat
;
It
is
not
so
often
sinful
.
It
may
be
innocent
from
outward
enormities
,
when
thy
heart
is
guilty
of
inward
rebellions
.
The
heart
acts
more
in
one
instant
,
then
the
outward
man
can
in
a
long
time
perform
;
as
Basil
in
his
Homilie
,
on
Attende
tibi
ipsi
,
pag.
342.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
men
have
not
outwardly
committed
all
sins
;
but
every
mans
heart
hath
in
it
the
seed
and
conception
,
and
so
is
guilty
of
all
Transgressions
.
Whence
S.
Paul
,
Rom.
iii.
charges
every
man
with
every
kind
of
sin
;
because
the
original
and
spawn
of
all
,
lay
bred
in
the
heart
.
And
for
these
,
the
Heart
must
sue
for
,
and
obtain
pardon
;
as
Saint
Aug.
saith
excellently
of
his
own
soul
,
Tot
sunt
ei
remissa
,
quot
non
sunt
commissa
:
Or
else
for
these
(
though
abortive
conceptions
)
't
is
liable
to
judgment
.
As
we
kill
a
Serpent
for
the
venom
within
it
,
though
haply
it
never
hurt
any
by
poyson
.
That
's
the
first
reason
why
the
Heart
is
Principal
in
this
Contrition
;
Ratione
majoris
indigentiae
.
-
2.
Ratione
facilioris
consequentiae
.
Humiliation
of
the
Body
,
naturally
follows
the
Contrition
of
the
Soul
;
but
not
so
on
the
contrary
.
Thou
mayest
torture
and
macerate
thy
body
long
enough
,
e're
thou
mortify
thy
soul.
Remove
Objects
,
break
off
Instruments
,
avoid
Occasions
;
yet
,
thy
Heart
hath
a
self-sufficiency
within
it self
to
commit
sin
.
As
a
Mill
(
't
is
Saint
Bernard's
Similitude
)
if
you
pour
not
in
Grain
and
Corn
to
be
grinded
;
yet
,
the
Mill
stands
not
still
nor
stayes
,
but
moves
and
grindes
,
and
works
upon
it self
:
so
the
Heart
of
Man
,
hath
that
restless
motion
to
commit
sin
;
that
,
deny
it
help
from
without
,
it
conceives
and
practises
sin
in
it self
.
Voluntas
ipsa
sibi
imputatur
,
saith
Tertullian
,
nec
excusari
poterit
per
illam
perficiendi
infelicitatem
,
operata
quod
suum
fuerat
.
Outward
Reformation
,
neither
mortifies
,
nor
yet
excuses
the
Heart
.
To
which
purpose
S.
Chrysostom
sweetly
alluding
to
those
words
of
S.
Paul
,
Gal.
vi
.
14.
The
world
is
crucified
to
me
,
and
I
unto
the
world
,
observes
;
It
is
not
sufficient
to
have
the
world
,
and
outward
temptations
mortified
,
and
crucified
to
us
,
except
our
hearts
be
crucified
to
them
.
If
outward
instruments
and
occasions
of
sin
be
dead
to
thee
,
but
thy
sinful
heart
alive
to
them
,
thou
wilt
long
,
and
love
,
and
desire
,
and
mourn
for
the
World
even
after
it
is
dead
,
as
the
surviving
Friend
did
for
his
dead
Acquaintance
;
Sed
mortuus
mortuum
non
luget
.
Lay
two
dead
friends
together
,
and
there
is
no
love
,
or
lamentation
.
Thy
heart
must
die
unto
the
World
,
as
well
as
the
World
be
crucified
to
thee
:
Outward
bodily
Reformation
affects
not
the
soul.
In
this
Case
,
it
fares
with
the
body
of
sin
,
as
with
the
natural
body
;
if
any
outward
member
be
dead
,
or
cut
off
,
the
life
and
strength
runs
to
another
:
As
the
Athenian
Souldier
first
grappled
with
his
right
hand
;
when
he
lost
that
,
laid
hold
with
his
left
;
after
that
was
cut
off
,
fastned
with
his
teeth
;
his
heart
was
not
wounded
:
So
the
body
of
Sin
,
'till
the
heart
be
crucified
,
stop
the
issue
of
it
in
thine
hand
,
it
breaks
out
in
thine
eye
;
if
thou
pluck
that
out
,
it
will
find
vent
in
thy
tongue
:
A
stab
at
the
heart
destroyes
all
presently
.
Outward
Humiliation
naturally
follows
inward
Contrition
.
Physicians
observe
,
that
Passions
of
the
mind
oft-times
work
more
strongly
on
the
body
,
then
corporal
Diseases
;
and
so
in
Divinity
,
Famula
in
culpa
,
will
be
Socia
in
poenitentia
.
The
body
,
that
attended
thee
in
sin
,
will
follow
thee
in
sorrow
:
If
the
Master
mourn●…
,
the
Servant
that
attends
him
,
follows
him
in
black
;
and
if
thy
Soul
,
the
principal
Mourner
in
true
Repentance
,
if
that
be
sad
;
thy
Body
,
the
Servant
of
thy
Soul
,
is
dejected
and
heavy
.
Otherwise
,
to
injoyn
penance
to
thy
Body
,
serv●…m
,
nay
,
jumentum
animae
,
thy
bestial
,
and
brute
part
;
and
to
solace
thy
soul
,
is
,
as
if
the
Ninevites
should
have
enjoyned
Fasting
and
Sackcloth
to
their
Beasts
and
Cattel
;
and
Themselves
ruffled
it
in
mirth
and
jollity
.
Repentance
observes
the
same
Order
in
our
Regeneration
,
that
the
Life
of
Nature
doth
in
our
Generation
;
Cor
primum
vivens
;
When
the
Heart
is
formed
and
enlivened
,
the
Hands
,
and
Feet
,
and
outward
man
,
't
is
shaped
out
presently
:
Repentance
observes
the
same
Order
in
our
Regeneration
,
that
the
Life
of
Glory
doth
in
our
Glorification
;
It
is
radicaliter
in
corde
,
saith
the
Scholeman
,
redundanter
in
corpore
;
It
rises
in
the
heart
,
then
by
a
natural
flux
,
and
redundation
,
shews
it self
in
the
body
.
'T
is
so
in
the
first
motions
,
and
quicknings
of
repentance
.
That
's
the
second
ground
,
why
our
hearts
should
rather
be
affected
by
Repentance
,
Ratione
consequentiae
;
outward
Contrition
will
naturally
follow
.
Thus
having
with
Elias
observed
the
former
part
of
repentance
,
Contrition
,
like
a
mighty
strong
Wind
renting
the
Rocks
;
listen
with
patience
to
that
gentle
voice
,
wherein
the
Lord
is
in
the
next
part
of
my
Text
,
which
is
,
Secondly
,
The
duty
of
Conversion
,
Return
;
Without
this
latter
,
Contrition
't
is
to
no
purpose
.
As
Luther
said
well
of
it
,
It
is
fuga
Dei
,
and
fremitus
adversus
Deum
,
drives
us
further
from
God
.
'T
is
not
every
renting
that
God
accepts
.
The
contrite
heart
must
be
a
Sacrifice
;
not
any
kind
of
wounding
and
killing
,
but
a
religious
devout
tendring
,
and
offering
it
up
unto
the
Lord
.
Cain
,
and
Iudas
,
and
Saul
,
they
rent
their
hearts
,
but
did
not
sacrifice
them
;
except
to
Devils
.
This
must
be
a
sacrificing
of
them
to
God
by
a
sorrowful
conversion
,
not
a
cruel
murdering
of
them
by
horror
and
desperation
.
But
the
time
forbids
any
further
enlargement
.
Here
,
we
observe
three
things
,
-
1.
Motum
.
-
2.
Terminum
.
-
3.
Habitudinem
ad
terminum
.
First
,
The
kind
of
Motion
.
Repentance
,
't
is
a
Returning
.
And
that
implies
,
and
inferrs
these
Observations
,
-
1.
Return
;
Ergo
recessimus
à
Deo
.
Sin
,
it
is
a
forsaking
,
and
fleeing
,
and
departing
from
the
Lord
.
In
every
sin
,
there
is
,
-
-
1.
Aversio
,
A
man
turns
his
back
upon
God
;
And
then
-
2.
Conversio
,
sets
his
face
towards
the
prosecution
of
sin
.
With
Cain
,
we
go
out
of
the
presence
of
Ged
,
set
out
selves
out
of
his
view
,
and
observation
.
As
the
Prodigal
,
must
into
a
far
Country
,
could
not
swagger
and
revel
in
his
Father's
company
.
A
Sinner
must
either
securely
put
out
his
own
eyes
,
that
he
see
not
God
;
or
prophanely
conceit
,
he
can
put
out
God's
eyes
that
He
cannot
see
him
:
(
Like
him
,
who
drew
the
Curtain
over
his
Father's
Picture
,
when
he
sat
down
to
Carding
)
;
or
,
it
is
almost
impossible
to
commit
sin
.
With
Abraham
,
walk
before
God
;
With
Enoch
,
walk
with
God
,
and
keep
close
to
him
;
not
take
a
turn
,
or
two
,
and
then
part
with
him
:
but
,
walk
constantly
,
and
converse
with
him
,
and
sin
if
thou
canst
.
In
this
respect
,
there
is
a
proportion
'twixt
our
walking
by
faith
here
,
and
our
walking
by
sight
and
beatifical
vision
in
heaven
hereafter
.
Ask
the
Scholemen
,
what
's
that
makes
the
Saints
impeccabiles
in
Heaven
,
that
they
cannot
sin
?
They
tell
us
,
It
is
Visio
beatifica
;
they
always
look
upon
the
face
of
God
,
that
they
cannot
have
the
least
glance
,
or
cast
of
their
thought
to
sin
.
Sin
,
it
is
a
Departure
and
Forsaking
of
God
.
That
's
the
first
Observation
.
Return
;
Ergo
recessimus
à
Deo
.
-
2.
Return
;
Ergo
non
progrediendum
.
To
sin
,
and
then
sorrow
;
to
sorrow
,
and
then
to
sin
again
,
is
like
desperate
Debtors
,
wipe
off
the
old
Score
,
to
begin
a
new
;
like
unsatiable
Drunkards
,
cast
,
and
vomit
,
that
they
may
drink
the
larger
;
or
,
like
Popish
Penitents
,
satisfy
for
the
old
Forfeit
of
Sin
,
and
renew
the
Patent
,
and
get
further
Licence
.
What
Sorrow
,
and
Contrition
is
this
,
but
that
which
Devils
and
the
Damned
undergo
?
They
have
torture
and
anguish
,
and
yet
immobilitati
in
peccato
;
the
burden
of
their
sorrow
sinks
them
deeper
into
Sin
:
they
blaspheme
for
the
smart
of
their
wounds
.
That
's
a
second
.
Return
;
Ergo
non
progrediendum
;
we
must
not
go
forward
.
-
3.
Return
;
Ergo
non
cessandum
.
'T
is
not
sufficient
to
break
off
sinning
,
and
sit
still
,
not
putting
a
foot
forward
in
this
duty
of
Conversion
.
Doth
Paul
onely
give
over
his
journey
to
persecute
the
Saints
,
and
lie
still
grovelling
on
the
ground
?
No
,
Domine
,
quid
faciam
?
He
turned
his
course
,
repaired
to
Ananias
.
Repentance
,
't
is
the
physick
of
the
soul
;
it
must
not
onely
cure
the
pain
,
but
raise
up
the
patient
,
and
enable
him
to
walk
and
stir
about
.
Civil
,
and
restrained
men
,
may
exceedingly
resemble
the
effect
of
Contrition
;
they
may
outwardly
break
off
the
course
of
Sinning
,
but
they
express
not
the
nature
and
virtue
of
Conversion
;
there
is
no
life
or
motion
:
as
loggs
,
they
must
be
stirred
with
leavers
;
or
,
as
dead
men
,
carried
upon
other
mens
shoulders
.
That
's
a
third
Collection
;
Ergo
non
cessandum
.
-
4.
Return
;
Ergo
properandum
.
Travellers
out
of
the
way
,
when
they
are
set
right
,
they
make
all
speed
to
come
into
the
Road.
They
that
set
out
early
,
and
hold
straight
on
,
may
go
fair
and
softly
.
We
have
lost
time
,
and
way
;
How
should
we
hasten
and
quicken
our
Return
?
Observe
this
in
S.
Paul
,
I
was
a
persecutor
,
I
was
a
blasphemer
;
there
is
his
straying
,
and
aberration
:
but
since
,
I
laboured
more
then
they
all
;
there
is
his
haste
and
speed
in
Conversion
.
That
's
the
reason
,
saith
Gregory
,
why
Angels
joy
more
for
the
Conversion
of
one
Penitent
,
then
for
the
Perseverance
of
ninety
nine
Innocent
,
Quia
Poenitentes
,
cautiores
,
humiliores
,
ferventiores
resurgunt
;
they
double
their
pace
,
and
add
wings
to
their
speed
in
their
Conversion
.
That
's
the
fourth
Conclusion
.
Return
;
Ergo
properandum
.
Pass
we
now
,
Secondly
,
To
the
term
specified
,
and
prefix'd
,
in
this
word
,
The
Lord
.
And
of
it
,
we
will
take
a
double
view
.
-
1.
As
it
hath
Sin
standing
against
him
in
opposition
;
Domino
,
non
peccato
.
-
2.
God
sends
upon
them
the
Assyrians
;
so
take
a
view
of
it
,
as
it
hath
the
Assyrians
under
him
,
in
subordination
;
Domino
,
non
Assyrio
;
submit
to
the
Lord
,
not
to
the
Assyrians
.
-
1.
Domino
,
non
peccato
.
Most
men
,
otherwise
;
In
their
seeming
Repentance
,
not
forsaking
,
but
exchanging
Sin
.
Doth
their
Conscience
touch
them
for
their
Prodigality
?
They
betake
themselves
to
their
thrifty
Avarice
.
Are
they
weary
of
their
over-nice
,
scrupulous
Superstition
?
They
run
into
an
excessive
Profanation
.
As
those
Heathen
Atheists
,
to
avoid
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
maintained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
exclude
many
Gods
,
they
admitted
none
.
This
S.
Aug.
observed
in
Heathenish
Moralists
.
The
Romans
ambition
suppress'd
their
luxury
;
Aliis
peccatis
alia
vicenunt
;
they
forsook
some
sins
,
to
return
to
others
.
Are
their
Consciences
troubled
for
one
sin
?
They
think
it
a
Remedy
to
fall
into
another
.
In
this
,
they
deal
with
their
Souls
,
as
the
Philistins
with
the
Ark
of
God
;
being
plagued
at
Gath
,
they
carried
it
to
Ekron
,
from
thence
they
hurry
it
to
Askelon
;
never
remembring
to
return
it
again
to
the
God
of
Israel
.
Qui
sic
alia
peccata
deplorat
,
ut
alia
committat
,
poenitentiam
agere
,
an
t
dissimulat
,
aut
ignorat
,
saith
Gregory
;
'T
is
either
fancy
,
or
hypocrisy
;
he
either
mistakes
himself
,
or
would
be
mistaken
:
See
this
well-practised
in
the
returning
Prodigal
;
being
pinch'd
in
one
service
,
he
doth
not
cast
about
to
get
a
better
,
joyns
not
himself
to
another
Citizen
;
No
,
I
will
home
to
my
Father
,
that
's
his
resolution
,
he
returns
to
the
Lord
.
That
's
the
first
Consideration
of
it
;
Domino
,
non
peccato
.
-
2.
Domino
,
non
Assyrio
.
Their
Conversion
,
and
Submission
must
not
be
made
to
the
King
of
Assyria
;
he
stands
in
Subordination
,
he
is
God's
inferior
.
He
is
,
-
-
1.
Minor
Deo
,
respectu
Essentiae
;
God
is
the
more
powerful
;
Rather
make
peace
with
the
King
with
twenty
thousand
,
then
with
a
weak
Prince
,
that
heads
but
ten
thousand
.
He
is
,
-
2.
Subditus
Deo
,
respectu
Potestatis
;
That
's
a
greater
Inferiority
:
Supplicate
to
the
King
,
●…ather
then
to
the
chiefest
of
his
Subjects
.
'T
is
high
Treason
against
thy
Prince
,
to
offer
thy
loyalty
to
his
Subject
as
thy
Soveraign
,
as
well
as
to
revolt
away
to
his
utter
Enemy
.
Nay
,
He
is
,
-
3.
Servus
Dei
,
respectu
Administrationis
;
That
's
a
lower
pitch
of
Inferiority
;
he
is
Gods
Servant
,
and
Instrument
,
his
Staff
,
and
Rod
of
Correction
.
With
the
Shunamite
woman
,
fall
down
at
the
knees
of
Elisha
;
His
Servant
and
Staff
will
never
recover
thee
.
No
suing
to
Blastus
to
procure
thy
peace
,
or
submitting
to
the
Captain
,
while
the
King
is
offended
.
Not
onely
,
no
returning
to
sin
,
God's
opposite
;
but
not
to
the
Assyrian
,
his
Means
and
Instrument
.
It
cost
Asa
his
life
for
seeking
to
the
Physician
,
though
Gods
Instrument
;
as
well
as
Amaziah
,
that
sought
to
an
Idol
,
his
utter
Opposite
.
Thus
Iob
never
seeks
to
Chaldeans
,
or
Sabeans
;
Dominus
dedit
,
&
Dominus
abstulit
;
he
sues
to
the
Lord
:
That
's
the
second
point
observable
;
Domino
,
non
Assyrio
.
One
Word
,
Thirdly
,
Of
the
last
thing
observable
;
Habitudo
mobilis
ad
terminum
;
That
that
orders
,
and
byasses
this
motion
unto
the
term
,
He
is
your
God
.
And
therein
,
-
1.
The
Impulsive
,
Yours
.
-
2.
The
Attractive
,
God
.
For
brevities
sake
,
put
them
both
together
;
and
then
conceive
the
use
and
purpose
of
them
in
a
double
Expression
.
-
1.
By
way
of
Direction
.
Return
;
To
whom
?
To
the
Lord
.
Who
is
he
?
He
is
your
God
;
so
't
is
a
Rule
of
Direction
.
-
2.
By
way
of
Obligation
;
Return
to
the
Lord
.
Why
to
the
Lord
?
because
he
is
your
God
,
so
't
is
a
Bond
and
Obligation
.
-
1.
'T
is
a
Direction
,
and
that
we
need
;
we
are
now
subject
to
mistake
.
Originally
we
bore
that
Image
of
his
,
as
a
touch
of
the
Load-stone
,
to
guide
us
towards
him
;
now
we
are
utterly
ignorant
,
and
so
mistake
him
:
our
Notions
of
God
are
dark
,
and
obscure
,
as
Nebuchadnezzar's
Dream
;
he
knew
he
dreamt
,
but
what
it
was
,
or
what
it
meant
,
he
could
not
remember
:
As
Bastards
,
or
Castaway
,
exposed-Children
,
they
know
they
had
a
Father
,
but
who
he
is
,
or
where
to
find
him
,
they
cannot
tell
;
so
,
and
no
more
,
do
we
remember
,
or
acknowledg
God
:
Nay
,
when
he
offers
himself
,
and
calls
us
to
him
,
yet
with
the
child
Samuel
,
we
run
thrice
to
Ely
for
once
to
the
Lord
.
We
need
Direction
.
-
2.
It
imports
unto
us
a
Duty
,
and
Obligation
;
We
must
Return
,
because
he
is
our
God
;
Fecisti
nos
propter
te
,
&
irrequietum
est
cor
nostrum
,
donec
redeat
ad
te
;
As
the
Needle
,
that
is
touch'd
with
the
Load-stone
,
hovers
,
and
trembles
till
it
looks
towards
that
,
and
rests
it self
in
it
.
I
do
but
name
it
;
the
time
forbids
any
further
inlargement
.
Let
us
humbly
beseech
him
,
that
is
the
God
of
the
spirits
of
all
flesh
;
in
whose
hands
are
the
hearts
of
the
children
of
men
,
that
as
his
Word
hath
outwardly
called
us
to
return
unto
him
,
so
that
his
Spirit
would
enter
into
us
,
and
draw
us
after
him
,
and
joyn
us
with
him
,
and
cause
us
to
cleave
unto
him
without
Separation
.
This
he
grant
unto
us
,
and
work
in
us
,
for
his
Sons
sake
.
A
SERMON
ON
JOEL
ii
.
14.
Who
knoweth
if
he
will
repent
,
and
return
,
and
leave
a
blessing
behind
him
,
even
a
meat-offering
,
and
a
drink-offering
unto
the
Lord
your
God
?
THis
Prophecie
of
Ioel
,
it
was
directed
to
the
Kingdom
of
Iudah
,
in
the
reign
of
Hezekiah
,
and
Manasses
,
after
the
great
Overthrow
which
God
brought
upon
the
other
ten
Tribes
by
the
King
of
Assyria
.
And
in
it
the
Prophet
foretels
an
heavie
calamity
,
threatens
a
great
judgment
,
and
destruction
upon
the
whole
Land
.
And
the
Judgement
,
it
is
described
under
the
representation
of
an
Army
;
and
that
an
Army
of
Locusts
;
Either
thereby
,
-
1.
Intimating
a
succession
of
two
sorts
of
Judgments
;
-
-
1.
Of
a
Famine
,
by
a
dreadfull
swarm
of
noysom
Locusts
that
should
consume
the
fruits
of
the
earth
.
-
2.
Of
Warr
,
by
the
power
of
the
Chaldeans
;
that
should
waste
,
and
destroy
Iudah
and
Ierusalem
,
and
carry
them
captive
away
to
Babylon
.
-
These
two
,
the
breaking
of
the
staff
of
Bread
,
or
sending
among
them
the
Sword
of
the
enemie
,
are
Gods
two
great
,
and
puissant
Armies
,
against
a
sinfull
Nation
;
Or
,
-
2.
Otherwise
,
this
army
of
Locusts
be
token
but
one
judgement
.
-
-
1.
Either
that
of
Locusts
;
those
noysom
vermin
shall
come
upon
their
land
like
a
mighty
army
;
He
destroyed
Egypt
with
such
an
army
;
and
Vers.
25.
God
himself
calls
them
his
Great
army
.
-
2.
Or
else
it
signifies
,
the
army
of
the
Chaldeans
;
and
they
shall
come
upon
the
Land
,
like
a
swarm
of
Locusts
,
to
waste
and
destroy
all
,
Thus
,
Isai.
vii
.
18
,
19.
the
Egyptians
,
and
Assyrians
,
are
compared
to
Bees
,
and
Flies
;
God
shall
hiss
for
them
,
and
they
shall
come
flying
,
and
light
upon
the
Land
of
Iudah
.
Take
them
either
way
;
the
one
is
a
fit
Resemblance
and
Type
of
the
other
.
The
Locusts
,
they
are
Gods
army
;
they
shall
come
in
battel
array
,
and
make
spoil
of
the
Land
;
Or
otherwise
,
the
Chaldeans
,
they
are
as
a
swarm
of
Locusts
;
their
enemies
shall
break
in
upon
them
,
as
Caterpillars
,
and
Locusts
,
and
shall
waste
,
and
consume
,
as
those
creatures
do
,
without
any
resistance
.
This
Judgment
being
denounced
against
them
,
the
Prophet
calls
the
Jews
to
repentance
;
that
being
the
onely
possible
means
to
divert
this
Judgment
.
Flesh
,
and
bloud
indeed
,
when
we
hear
of
armies
of
enemies
,
casts
out
for
other
ways
to
defeat
them
.
This
seeking
to
God
by
repentance
,
and
casting
our selves
upon
his
help
,
naturally
we
have
no
list
to
it
.
When
the
Syrians
assaulted
Iudah
,
God
offered
King
Ahaz
his
help
;
no
,
he
would
not
trouble
God
so
much
;
Noluit
misericordiae
divinae
oneri
esse
,
Esai
.
vii
.
He
would
not
tempt
the
Lord
,
forsooth
;
he
was
so
modest
,
as
not
to
be
beholding
to
God
for
a
deliverance
;
any
other
way
would
please
him
better
.
As
Dominicus
Soto
tells
us
of
a
ridiculous
and
superstitious
practice
in
Spain
,
to
drive
away
locusts
.
When
those
swarms
annoy'd
the
Country
,
the
countrey-people
would
enter
an
Action
against
them
in
their
Courts
;
and
Proctors
,
and
Advocates
were
assigned
to
plead
for
them
;
and
then
the
Judge
he
sentenced
them
,
and
did
excommunicate
and
accurse
them
.
Sure
,
all
other
means
without
this
of
repentance
,
are
of
no
use
;
they
are
but
charms
,
meer
mock-helps
,
and
will
not
profit
us
.
Neither
Caterpillars
,
nor
Chaldeans
,
armies
of
Locusts
,
or
swarms
of
enemies
,
can
be
driven
back
,
but
by
repentance
.
So
then
the
purpose
of
the
Prophet
in
this
Chapter
,
is
to
call
them
to
repentance
;
and
he
prescribes
a
repentance
suitable
to
their
Condition
;
-
1.
To
the
Condition
of
their
Sins
;
Their
Sins
were
general
,
and
national
;
They
had
all
corrupted
their
ways
.
-
2.
The
Judgment
threatned
,
that
was
general
;
An
overflowing
Scourge
,
as
Esaiah
calls
it
,
Isai.
xxviii
.
15.
Sword
,
Go
through
the
land
,
Ezek.
xiv
.
17.
An
end
,
the
end
is
come
upon
the
four
corners
of
the
land
,
Ezek.
vii
.
2.
Now
sure
the
plaister
must
be
as
broad
as
the
sore
;
so
,
accordingly
he
invites
them
to
a
general
,
and
national
Humiliation
.
It
was
to
be
proclaimed
by
the
sound
of
the
trumpet
,
Ver.
15.
not
by
a
knock
at
a
private
mans
door
.
The
trumpet
was
to
call
together
the
whole
congregation
,
Numb
.
x.
2.
If
ye
look
to
the
first
Verse
;
there
the
Judgment
comes
with
a
Trumpet
,
it
sounds
an
Alarm
;
it
threatens
all
the
inhabitants
of
the
land
.
If
God
threatens
with
a
trumpet
,
we
must
call
to
repentance
with
a
trumpet
,
with
as
loud
,
and
shril
a
sound
,
that
the
whole
nation
may
be
warned
.
It
must
be
Zephany's
humiliation
:
Chap.
ii
.
1.
Gather
your selves
together
,
yea
,
gather
together
,
O
nation
,
not
desired
.
It
must
be
like
the
feast
of
Expiation
,
which
was
the
yearly
fast
in
Israel
,
Lev.
xxiii
.
28
,
29.
all
must
humble
themselves
;
It
is
a
day
of
atonement
,
to
make
an
atonement
for
you
,
before
the
Lord
your
God
.
Whatsoever
soul
it
be
that
shall
not
be
afflicted
in
that
same
day
,
he
shall
be
cut
off
from
among
his
people
.
Personal
,
and
private
humiliation
,
is
not
of
that
prevailing
efficacy
in
a
general
danger
.
God
tells
the
Jews
,
that
the
prayers
of
two
or
three
,
though
never
so
righteous
men
;
as
Noah
,
Daniel
,
and
Iob
,
Ezek.
xiv
.
14.
should
not
divert
a
judgment
from
the
whole
nation
:
they
might
escape
themselves
;
but
if
the
Nation
repen●●d
not
,
the
whole
Land
should
perish
.
There
is
more
must
go
to
th●
removing
of
a
general
Judgment
.
We
may
spit
out
a
spark
;
or
●●e
mans
diligence
may
quench
a
small
fire
;
but
when
a
whole
Town
is
on
fire
,
every
man
must
bring
his
Bucket
.
One
mans
prayer
,
to
remove
a
national
judgment
,
is
,
as
if
we
should
go
about
to
quench
a
raging
fire
,
by
the
sprinklings
of
a
casting-bottle
.
See
this
practised
by
the
Jews
,
1
Sam.
vii
.
2.
All
the
house
of
Israel
lamented
after
the
Lord
.
And
see
how
they
expressed
and
testified
it
,
Vers.
6.
They
gathered
together
to
Mispeh
,
and
drew
water
,
and
poured
it
out
before
the
Lord
,
and
fasted
on
that
day
,
and
said
there
,
We
have
sinned
against
the
Lord
.
Their
eyes
were
as
buckets
,
their
heads
fountains
of
tears
.
And
,
is
not
a
fire
kindled
among
us
?
How
many
smoaking
firebrands
are
scatterd
through
the
land
?
We
may
say
of
our
present
sad
condition
,
as
our
Prophet
Ioel
speaks
,
Chap.
i.
2.
Hear
ye
old
men
,
and
give
ear
,
all
ye
inhabitants
of
the
land
;
Hath
this
been
in
your
days
,
or
even
in
the
days
of
your
fathers
?
Who
can
remember
such
distractions
in
our
Kingdom
?
When
did
this
Kingdom
shake
and
totter
as
now
it
doth
?
First
troubles
in
the
North
;
when
that
's
quenched
,
the
flame
breaks
out
in
Ireland
;
sparks
are
scattered
among
our selves
;
As
Ezekiel
prophesies
,
Chap.
vii
.
26.
Mischief
shall
come
upon
mischief
,
and
rumour
shall
be
upon
rumour
,
therefore
our
humiliation
should
be
general
.
Now
,
this
duty
of
Repentance
and
Humiliation
,
it
is
press'd
upon
them
by
a
double
Motive
;
-
1.
By
denouncing
of
a
judgement
;
and
that
is
not
onely
barely
foretold
,
but
exactly
described
in
a
dreadful
manner
;
the
more
to
affect
them
.
God
musters
up
his
forces
,
and
sets
them
in
battel-array
,
from
the
second
verse
,
to
the
twelfth
.
The
Chariots
of
God
are
twenty
thousands
,
even
thousands
of
judgements
,
and
the
Lord
is
among
them
,
to
turn
the
battel
to
the
gate
.
Ey
,
this
will
work
fear
;
and
,
Metus
,
't
is
Instrumentum
poenitentiae
:
Fe●…r
,
it
is
a
good
ingredient
into
Repentance
.
Thus
God
urges
his
people
to
Repentance
,
by
presenting
of
terrors
.
Amos
iv
.
12.
Therefore
thus
will
I
do
unto
thee
,
O
Israel
;
and
because
I
will
do
thus
unto
thee
,
prepare
to
meet
thy
God
,
O
Israel
.
Yes
,
God
looks
for
this
submission
,
that
we
should
be
startled
at
his
threatnings
.
Amos
iii.
8.
The
Lion
hath
roared
,
who
will
not
fear
?
That
is
one
Motive
,
Fear
;
and
that
will
drive
us
to
Repentance
:
But
then
he
adds
,
-
2.
Another
Motive
,
and
that
is
Hope
;
and
that
is
a
powerful
attractive
,
that
will
draw
us
to
Repentance
.
Repentance
,
it
is
a
compounded
thing
of
Fear
and
Hope
.
Sp●…m
,
metu
miscet
;
it
takes
Motives
both
from
Law
and
Gospel
;
but
yet
it
works
most
kindly
by
Evangelical
means
,
that
's
hope
of
Mercy
;
and
that
's
the
Motive
of
my
Text
,
Qui●…
novit
?
Who
knows
,
whether
the
Lord
will
return
?
So
then
,
the
former
Motive
was
an
affrightment
to
Repentance
;
but
this
in
my
Text
,
it
is
an
encouragement
to
Repentance
,
upon
hope
of
Mercy
.
And
in
it
observe
these
two
things
:
-
1.
The
Matter
of
their
Hope
:
-
2.
The
Measure
of
their
Hope
.
-
1.
The
Matter
of
their
Hope
;
and
that
is
laid
down
in
four
particulars
;
-
-
1.
The
first
Matter
of
their
Hope
,
is
the
regaining
of
Gods
grace
and
favour
towards
them
;
He
will
return
.
-
2.
The
second
Matter
of
their
Hope
,
is
the
recalling
of
his
threatnings
and
judgements
;
He
will
repent
.
-
3.
The
third
Matter
of
their
Hope
,
is
the
renewing
of
his
mercies
to
them
;
He
will
leave
a
Blessing
behind
him
.
-
4.
The
fourth
Matter
of
their
Hope
,
is
the
re-establishing
of
his
holy
Worship
among
them
,
that
he
will
afford
them
A
Meat-offering
,
and
a
Drink-offering
to
the
Lord
our
God
.
That
's
the
first
thing
,
the
Matter
of
their
Hope
;
and
then
follows
in
the
Text
,
-
2.
The
Measure
of
their
Hope
,
how
far-forth
they
may
hope
,
and
that
is
set
down
in
a
somewhat
strange
expression
;
and
't
is
very
considerable
.
Here
is
no
full
assurance
;
here
is
but
an
inkling
,
and
intimation
;
here
is
not
a
Door
of
Hope
set
open
to
them
,
as
Hosea
speaks
,
chap.
ii
.
15.
here
is
but
a
small
chink
,
or
creviss
,
to
spy
some
Hope
at
:
'T
is
but
,
Si
fortè
,
It
may
be
,
God
will
be
merciful
;
't
is
but
,
Quis
novit
?
Who
knows
but
he
may
be
merciful
?
Come
we
to
the
Matter
of
their
Hope
:
And
the
First
Matter
of
their
Hope
,
is
the
regaining
of
Gods
favour
;
that
he
will
Return
.
His
turning
away
from
them
,
that
signifies
his
displeasure
,
that
he
hath
no
delight
in
them
,
but
is
provoked
and
offended
:
His
returning
to
us
,
't
is
the
renewing
of
his
favour
,
and
of
his
good-will
towards
us
,
when
he
vouchsafes
his
Presence
,
and
will
rest
amongst
us
.
So
then
,
for
the
understanding
the
nature
of
this
Mercy
,
this
Return
of
God
to
us
will
afford
us
these
three
Considerations
;
-
1.
It
is
our
main
happiness
,
could
we
so
esteem
it
,
to
enjoy
Gods
Presence
,
to
have
him
dwell
amongst
us
.
-
2.
It
is
the
bitter
fruit
of
Sin
,
that
it
causeth
God
to
withdraw
his
Presence
,
and
to
turn
away
from
us
.
-
3.
It
is
the
blessed
fruit
of
Repentance
,
that
it
recovers
Gods
Presence
,
causeth
God
to
return
graciously
to
us
.
I.
I
say
,
't
is
our
main
happiness
,
to
enjoy
Gods
Presence
,
to
have
him
dwell
amongst
us
.
And
this
happiness
we
enjoy
by
Gods
Presence
,
will
appear
by
three
advantages
,
which
his
Presence
and
abode
,
doth
bring
unto
us
;
The
-
1
st.
Advantage
,
is
,
Gods
Presence
and
abode
with
a
people
:
It
is
the
holiness
of
a
Nation
,
where
he
dwells
,
and
vouchsafes
his
Presence
.
That
people
,
by
virtue
of
his
Presence
,
becomes
an
holy
Nation
.
All
holiness
comes
by
participation
;
it
is
not
inbred
in
us
,
but
must
be
derived
from
Him
,
who
is
Holiness
it self
;
and
all
participation
comes
by
union
with
him
.
A
people
near
unto
him
,
are
an
holy
people
.
He
is
the
holy
One
of
Israel
;
and
by
that
near
relation
,
They
are
made
an
holy
people
unto
the
Lord
their
God
,
Deut.
vii
.
6.
We
see
that
this
Presence
of
God
makes
a
people
holy
,
even
by
that
Legal
and
Ceremonial
holiness
amongst
the
Jews
;
-
-
1.
The
land
of
Israel
was
call'd
an
holy
Land
,
because
God
dwelt
in
it
,
and
vouchsafed
his
Presence
in
it
.
He
would
not
have
it
defiled
and
polluted
.
Defile
not
the
Land
which
ye
shall
inhabit
,
wherein
I
dwell
;
for
I
the
Lord
dwell
among
the
children
of
Israel
,
Numb
.
XXXV
.
34.
-
2.
Ierusalem
,
it
was
called
the
holy
City
,
because
it
was
the
City
of
the
great
King
.
God
dwelt
in
her
palaces
,
therefore
it
was
accounted
a
sacred
,
and
an
holy
City
,
Matth.
iv
.
-
3.
The
Temple
,
that
was
an
holy
place
,
because
Gods
Name
dwelt
there
;
I
have
sanctified
this
House
,
saith
God
that
my
Name
may
be
there
for
ever
.
-
All
other
Nations
,
because
God
was
estranged
from
them
,
were
an
unholy
people
;
every
other
land
,
was
a
polluted
land
.
Here
is
one
excellency
a
Nation
gains
by
retaining
God
amongst
them
;
they
are
more
to
God
,
then
all
other
Nations
in
the
world
.
They
are
a
Kingdome
of
Priests
,
and
an
holy
Nation
.
Thus
we
see
God
promises
to
dwell
in
the
midst
of
Zion
,
Zich
.
ii
.
10.
and
then
he
tells
them
,
vers.
2.
That
he
will
inherit
Iudah
,
his
portion
,
in
the
holy
Land
.
For
this
cause
,
the
unclean
were
to
be
put
out
of
the
Camp
,
That
they
de●…ile
not
their
Camps
,
in
the
midst
whereof
I
dwell
,
Numb
.
v.
3.
While
we
retain
his
Presence
amongst
us
,
we
are
an
holy
Nation
:
If
we
cause
him
to
depart
from
us
,
we
become
as
the
uncircumoised
,
and
a
prophane
people
.
A
-
2
d.
Advantage
we
gain
by
Gods
Presence
,
is
,
That
it
brings
with
it
the
Glory
of
a
Nation
.
It
is
the
high
dignity
,
and
renown
,
and
honour
of
a
people
,
that
God
abides
with
them
;
as
S.
Paul
speaks
,
Rom.
iii.
1.
What
advantage
then
hath
the
Iew
?
What
is
the
dignity
of
having
God
so
near
to
them
?
Much
every
way
.
Thus
Moses
sets
out
the
dignity
of
the
Jews
,
from
this
near
reference
'twixt
God
and
them
:
Deut.
xxvi
.
18.
The
Lord
hath
avouched
thee
this
day
to
be
his
peculiar
people
:
And
,
vers.
19.
To
make
thee
high
above
all
Nations
which
he
hath
made
,
in
praise
,
and
in
name
,
and
in
honour
.
This
nearness
of
Gods
Presence
,
God
compares
,
in
Ior.
xiii
.
11.
to
a
Girdle
,
cleaving
to
his
loyns
;
As
the
girdl●…
cleaves
to
the
loyns
of
a
man
,
so
have
I
caused
to
cleave
unto
me
,
the
whole
house
of
Israel
—
that
they
might
be
unto
me
for
a
people
;
and
for
a
name
,
and
for
a
praise
,
and
for
a
glory
.
So
,
likewise
,
Isa.
xliii
.
4.
Since
thou
wast
precious
in
my
sight
,
thou
hast
been
honourable
,
and
I
have
loved
thee
.
When
God
reckons
up
the
dignities
of
his
people
,
this
is
the
main
;
Psal.
lxxxvii
.
5.
Of
Zion
it
shall
be
said
,
that
he
was
born
in
her
.
Thus
Moses
re-minds
the
Israelites
wherein
their
dignity
consists
;
Deut.
x.
21.
He
is
thy
praise
,
and
he
is
thy
God
.
There
are
many
titles
of
Honour
amongst
men
;
but
this
,
above
all
,
is
the
truly
honourable
Title
,
that
we
have
God
near
unto
us
.
Deut.
iv
.
7.
What
Nation
is
there
so
great
,
who
hath
God
so
nigh
unto
them
,
as
the
Lord
our
God
is
to
us
?
While
he
vouchsafed
his
Presence
to
them
,
how
renowned
were
they
?
When
he
withdrew
himself
,
and
cast
them
off
,
how
became
they
a
vile
people
,
the
hatred
,
and
scorn
,
and
contempt
of
all
Nations
?
A
-
3ᵈ.
Advantage
that
Gods
Presence
brings
,
't
is
the
Strength
and
Safety
of
a
Nation
.
I'sal
.
xlvi
.
5.
God
is
in
the
midst
of
her
,
she
shall
not
be
moved
.
He
calls
himself
,
1
Sam.
xv
.
29.
the
Strength
of
Israel
.
Balaam
could
not
fasten
a
curse
upon
Israel
,
while
God
was
among
them
:
Num.
xxiii
.
21.
The
Lord
his
God
is
with
him
,
and
the
shout
of
a
King
is
among
them
.
It
was
this
that
encouraged
the
people
of
Israel
against
the
Canaanites
;
Numb
.
xiv
.
9.
Their
defence
is
departed
from
them
,
and
the
Lord
is
with
us
;
fear
them
not
.
Though
there
were
Giants
,
and
their
Cities
be
walled
up
to
heaven
,
yet
fear
them
not
.
So
again
,
Moses
encourages
them
;
Deut.
vii
.
21.
Thou
shalt
not
be
affrighted
at
them
;
for
the
Lord
thy
God
is
among
you
,
a
mighty
God
,
and
terrible
.
And
so
,
on
the
contrary
,
when
the
people
,
being
in
a
great
sin
,
would
needs
go
up
to
fight
,
Moses
dislwades
them
;
God
had
then
withdrawn
himself
;
Go
not
up
,
for
the
Lord
is
not
amongst
you
.
Sampson
wist
not
that
God
was
departed
from
him
,
and
the
Philistines
prevail'd
over
him
.
How
did
Moses
lament
,
when
God
said
,
He
would
not
go
with
them
.
So
doth
the
Psalmist
,
Thou
goest
not
forth
with
our
Armies
.
His
Presence
,
it
is
our
Palladium
,
our
Shield
,
and
Fortress
.
The
Shields
of
the
earth
belong
unto
God
,
Psal.
xlvii
.
9.
It
was
said
to
Constantine
,
In
hoc
vinces
.
Well
then
,
If
so
much
good
comes
to
us
by
Gods
Presence
amongst
us
,
it
is
worth
the
enquiry
,
Wherein
doth
this
Presence
of
God
consist
?
How
is
he
said
and
known
to
dwell
in
a
Nation
?
I
mean
not
now
his
substantiall
Presence
;
so
he
is
present
in
all
places
;
that
Presence
fills
heaven
and
earth
,
Ier.
xxiii
.
Nor
do
we
now
speak
of
his
glorious
Presence
,
where
his
Majesty
and
Glory
shines
,
that
is
in
the
heavens
;
Heaven
is
his
Throne
;
No
,
nor
yet
do
we
mean
his
miraculous
Presence
,
where
he
manifests
himself
in
some
extraordinary
work
of
his
Power
;
thus
the
Israelites
,
when
they
were
in
want
,
question'd
his
Presence
;
Is
the
Lord
amongst
us
,
yea
or
no
?
No
,
besides
all
these
,
he
hath
a
gracious
Presence
,
by
which
he
dwells
amongst
us
.
Yes
,
that
gracious
,
and
merciful
,
and
beneficial
Presence
,
is
that
we
speak
of
:
How
shall
that
appear
to
us
?
-
-
1.
God
dwells
in
a
Nation
,
which
he
chuses
to
be
his
Peculiar
people
,
the
people
of
his
Covenant
;
amongst
whom
he
fixes
his
Sanctuary
,
and
establishes
his
Worship
.
As
David
speaks
,
The
Lord
hath
chosen
Iacob
to
be
his
Inheritance
.
Thus
Hosea
calls
the
Nation
and
Countrey
of
the
Jews
,
The
Lords
Land
,
Hos.
ix
.
3.
All
the
world
is
his
dominion
:
but
by
special
purchase
and
possession
,
so
the
Church
is
his
.
That
is
like
the
Lords
Demeans
,
which
himself
holds
in
his
own
hand
.
-
2.
The
place
of
Gods
delight
,
that
is
the
residence
of
his
special
Presence
.
Delight
fixes
a
man
to
his
abode
.
When
we
are
such
a
people
that
God
takes
pleasure
in
us
,
then
he
saith
,
Here
will
I
dwell
,
for
I
have
a
delight
in
it
.
The
Lord
hath
chosen
Zion
,
he
hath
desired
it
for
his
habitation
,
here
will
I
dwell
,
and
rest
in
it
,
Psal.
cxxxii
.
-
3.
There
are
we
to
reckon
of
Gods
special
Presence
,
where
he
sets
his
Family
;
that
is
the
usual
place
of
presence
and
abode
.
Where
we
see
God
gathers
to
himself
a
Church
,
is
daily
collecting
to
himself
a
people
,
to
know
him
and
worship
him
,
there
we
may
conclude
,
God
vouchsafes
his
Presence
.
Thus
Christ
is
described
,
to
walk
among
the
Churches
,
Rev.
i.
When
it
may
be
said
of
a
place
,
as
God
saith
of
Corinth
,
Acts
xviii
.
10.
I
have
much
people
in
this
City
,
there
resolve
that
God
is
present
.
When
they
grow
thinner
and
thinner
,
it
is
to
be
feared
God
is
then
removing
.
-
4.
There
we
conclude
is
a
place
of
Presence
and
abode
,
where
a
man
bestows
most
cost
.
A
Land-lord
will
keep
up
all
his
possessions
;
so
doth
God
the
World
:
but
his
chiefest
care
is
for
his
Mansion-house
.
Do
we
see
a
people
enriched
with
his
choysest
blessings
?
His
eyes
are
over
them
continually
,
no
favour
is
too
dear
for
them
:
Surely
,
God
dwells
among
such
a
people
.
-
5.
A
man
is
said
to
dwell
,
where
his
abode
is
most
constantly
.
Sometimes
God
makes
his
Progress
,
and
Excursions
,
into
other
places
;
as
he
did
to
Niniveh
,
by
the
preaching
of
Ionah
:
He
may
be
sometimes
,
as
a
way-faring
man
,
that
lodges
for
a
night
,
Ier.
xiv
.
8.
He
may
shew
some
rare
tokens
of
his
being
amongst
them
:
But
when
he
pitches
his
Tabernacle
,
where
his
Ordinances
are
constantly
,
and
he
fixes
them
there
;
that
,
is
the
place
of
his
Presence
.
We
have
done
with
the
first
,
God's
presence
it
is
the
happiness
of
a
Nation
.
II.
The
second
Consideration
is
,
T
is
the
bitter
fruit
of
sin
,
that
causeth
God
to
withdraw
his
presence
,
and
to
turn
away
from
us
.
-
1.
This
is
the
malignant
effect
of
sin
,
that
it
parts
God
and
us
,
makes
a
separation
,
moves
him
to
withdraw
and
turn
away
from
us
.
He
rejoyces
in
the
habitable
parts
of
the
world
,
and
his
delights
are
with
the
sons
of
men
,
Prov.
viii
.
31.
But
sin
and
wickedness
causes
an
alienation
in
him
,
and
estrangeth
him
from
us
.
Thus
Cain
complained
,
I
am
east
away
from
thy
face
,
Gen.
iv
.
14.
So
Saul
,
upon
his
disobedience
,
cryes
out
,
God
is
departed
from
me
,
1
Sam.
xxviii
.
15.
I
will
shew
them
the
back
,
and
not
the
face
,
Ier.
xviii
.
17.
It
was
the
woful
condition
of
mankind
,
by
nature
we
were
strangers
from
God
,
nay
,
without
God
in
the
world
.
So
Paul
tells
them
at
Lystra
,
that
God
suffered
all
Nations
to
walk
and
wander
in
their
own
wayes
,
never
owned
,
or
regarded
them
.
Our
sins
separate
twixt
God
and
us
;
and
he
hides
his
face
from
us
.
-
2.
Not
onely
the
world
of
wicked
men
reap
this
fruit
by
their
sins
;
but
Gods
own
people
find
this
uncomfortable
desertion
:
when
they
grievously
offend
him
,
he
turns
away
from
them
.
This
,
Moses
shewed
them
in
a
visible
Resemblance
,
Exod
,
xxxiii
.
7.
The
people
there
had
sinned
against
God
;
then
't
is
said
,
Moses
took
the
Tabernacle
,
and
pitch'd
it
without
the
Camp
,
a
farr
off
from
the
Camp
,
thereby
signifying
God's
displeasure
against
them
,
and
his
departure
from
them
.
Otherwise
,
the
Tabernacle
was
to
be
in
the
midst
of
the
Host
,
Numb
.
ii
.
But
God
was
offended
,
and
withdrew
himself
from
them
.
-
3.
Yea
,
not
onely
his
visible
Church
,
but
even
God's
Darling-Saints
find
this
woful
effect
,
that
their
sins
bring
upon
them
,
that
God
stands
aloof
off
,
and
withdraws
from
them
.
How
often
doth
David
mourn
for
this
,
and
pray
against
it
?
Psal.
x.
1.
Why
standest
thou
a
farr
off
,
O
Lord
,
why
hidest
thou
thy self
in
time
of
trouble
?
So
again
,
Psal
,
xxxviii
.
21.
Forsake
me
not
O
Lord
,
O
be
not
far
from
me
.
Upon
his
sin
of
Adultery
,
O
▪
cast
me
not
away
from
thy
presence
.
This
the
Saints
often
find
and
feel
;
if
they
turn
unto
folly
,
God
turns
from
them
,
stands
afarr
off
,
not
to
hear
them
,
not
to
help
them
,
not
to
own
them
.
And
Tertullian
gives
the
reason
,
Res
delicata
est
Spiritus
Dei
,
he
will
not
rest
in
a
defiled
soul.
-
4.
Some
sins
of
his
people
are
of
higher
Provocations
,
and
so
set
him
off
,
far
from
us
.
As
,
-
-
1.
Bloud
,
and
Oppression
,
and
Violence
;
That
cast
off
Cain
.
So
God
said
,
He
would
remove
Iudah
out
of
his
sight
,
for
the
bloud-shed
committed
by
Manasseh
.
When
you
make
many
prayers
,
I
will
not
hear
you
,
for
your
hands
are
full
of
bloud
,
Isai.
i.
15.
-
2.
A
secure
neglect
of
God's
Offers
of
grace
;
That
turns
him
from
us
.
When
he
stretcheth
out
his
hand
to
us
,
and
we
will
not
come
in
,
and
be
reclaimed
,
then
saith
God
,
I
will
get
me
to
mine
own
place
,
Hos.
iv
.
15.
This
cost
the
Spouse
in
the
Canticles
sorrow
;
when
Christ
knock'd
,
and
still
she
refused
to
open
to
him
,
at
last
,
I
opened
to
my
well-beloved
,
but
my
well-beloved
had
withdrawn
himself
,
and
was
gone
.
-
3.
Falsness
in
his
Covenant
;
When
we
corrupt
that
holy
Religion
,
which
he
hath
committed
to
us
,
that
turns
him
from
us
.
See
what
that
works
,
Zech.
xi
.
8.
My
soul
then
loathed
them
,
and
their
soul
also
abhorred
me
.
God
will
bear
with
many
failings
;
but
once
when
we
come
to
this
height
,
to
adulterate
his
Worship
,
ye
may
see
what
that
will
work
,
in
the
Case
of
the
Israelites
,
Psal.
cvi
.
39.
They
were
defiled
with
their
own
works
,
and
went
a
whoring
after
their
own
inventions
,
then
he
abhorred
his
own
inheritance
;
It
made
him
forsake
the
Tabernacle
in
Shiloh
,
the
Tent
which
he
had
pitched
among
them
,
Psal.
lxxviii
.
58.
This
Sin
,
't
is
counted
spiritual
Adultery
;
that
dissolves
the
Marriage-knot
'twixt
God
and
us
,
and
causes
him
to
turn
away
,
and
to
divorce
us
.
-
4.
Incorrigibility
under
means
of
Reformation
,
when
God
strives
with
us
,
and
we
resist
him
;
It
was
the
Case
of
the
old
World
,
His
Spirit
would
strive
no
longer
with
them
,
but
he
cast
them
off
.
The
Prophet
Isaiah
notes
it
,
chap.
lxiii
.
10.
They
rebelled
,
and
vexed
his
holy
Spirit
,
therefore
he
was
turned
to
be
their
enemy
,
and
fought
against
them
.
Thus
God
is
giving
over
Judah
;
Why
should
ye
be
smitten
any
more
?
Isai.
i.
All
that
labour
is
spilt
upon
you
.
III.
Come
we
to
the
third
Consideration
;
It
is
the
blessed
fruit
of
repentance
,
that
it
recovers
Gods
presence
,
and
causes
him
to
return
graciously
to
us
.
When
I
name
Repentance
,
I
understand
a
real
,
cordial
,
spiritual
repentance
;
that
,
and
that
onely
can
re-gain
us
Gods
favour
,
and
return
him
to
us
.
That
you
may
better
acquaint
your selves
with
this
necessary
,
and
soveraign
duty
(
not
to
enter
upon
any
large
discourse
about
it
)
that
duty
will
require
of
us
,
these
three
Acts
;
-
1.
Humiliation
.
-
2.
Deprecation
.
-
3.
Reformation
.
I
will
exemplifie
this
to
you
by
the
repentance
of
the
Ninevites
.
-
1.
They
put
themselves
to
great
Humiliation
;
Ionah
iii.
The
King
himself
came
down
from
his
Throne
,
laid
his
robe
from
him
;
and
cover'd
himself
with
Sack-cloth
;
nay
,
man
and
beast
was
covered
with
Sack-cloth
,
prostrating
,
and
debasing
themselves
before
an
angry
God
.
We
must
put
our
mouths
in
the
dust
,
Lam.
iii.
be
ashamed
,
and
abashed
,
and
even
abhorr
our selves
in
dust
and
ashes
.
That
is
their
Humiliation
.
Next
,
-
2.
Is
their
Deprecation
;
they
Cried
mightily
unto
God
,
Vers.
8.
The
spirit
of
lamentation
,
and
supplication
must
abound
in
us
;
not
content
our selves
with
our
ordinary
perfunctory
Prayers
,
but
we
must
strive
,
and
wrestle
in
prayer
;
as
it
is
said
of
Iacob
,
he
had
power
over
the
Angel
,
and
prevailed
;
he
wept
,
and
made
supplication
to
him
.
We
must
put
our selves
not
onely
to
an
exercise
,
but
to
an
agony
of
repentance
.
Iacob
wept
.
Tears
,
they
are
●…udor
animae
,
the
Sweat
of
the
soul
in
this
holy
agony
.
-
3.
Reformation
;
That
was
a
main
point
in
the
Ninevites
repentance
,
Vers.
8.
Let
them
every
one
turn
from
his
evil
ways
,
and
from
the
violence
that
is
in
their
hands
.
Violence
,
that
was
the
sin
of
Nineveh
;
they
were
an
oppressing
people
.
It
was
this
last
,
that
mainly
prevailed
with
God
:
See
v.
10.
God
saw
their
works
,
that
they
turned
from
their
evil
way
,
and
then
it
is
said
,
God
repented
.
He
saw
their
Humiliation
,
he
heard
their
Deprecation
;
but
yet
that
which
pleas'd
him
best
,
was
their
Reformation
;
He
saw
,
his
eye
was
chiefly
upon
that
.
That
is
the
fat
of
the
Sacrifice
.
Such
repentance
is
like
to
prevail
with
him
;
Let
him
be
turned
away
,
he
will
draw
near
to
us
again
.
See
two
places
,
Psal.
xxxviii
.
18.
The
Lord
is
nigh
to
them
that
are
of
a
broken
heart
,
he
will
save
such
as
be
of
a
contrite
spirit
.
Nigh
?
how
nigh
?
Isaiah
tells
,
even
to
dwell
with
them
;
that
's
a
constant
presence
.
Isai.
lvi
.
I
dwell
in
the
high
,
and
holy
place
,
with
him
also
that
is
of
a
con●…te
spirit
,
to
revive
the
spirit
of
the
humble
.
Indeed
,
-
1.
Repentance
so
pleas●…
him
,
that
the
very
imperfect
acts
of
repentance
,
if
they
be
true
and
sincere
,
though
not
according
to
the
strict
standard
of
the
Sanctuary
,
are
accepted
by
him
.
David
cried
out
,
Peccavi
,
I
have
sinned
,
and
presently
God
absolved
him
.
The
loving
father
meets
his
returning
Prodigal
Son
half-way
,
when
he
was
yet
afarr
off
,
and
but
making
towards
him
.
-
2.
Repentance
so
pleases
him
,
that
the
very
thoughts
and
intendments
of
repentance
,
be
they
in
good
earnest
,
prevail
much
with
him
;
Thus
David
found
it
,
Psal.
xxxii
.
5.
I
said
,
I
will
confess
my
sin
unto
the
Lord
,
and
thou
forgavest
me
the
iniquity
of
my
sin
.
So
God
promises
his
people
,
Before
you
speak
,
I
will
hear
,
and
answer
you
.
-
3.
God
is
so
propitious
to
repentance
,
that
even
outward
repentance
,
if
it
be
serious
,
hath
some
some
good
success
with
him
,
at
least
for
the
escapal
of
temporal
judgments
.
Ahab
was
a
wicked
man
,
he
sorrow'd
not
for
his
sins
,
but
for
fear
of
sufferings
,
yet
God
passed
by
him
at
that
time
upon
his
humiliation
,
such
as
it
was
.
So
the
Israelites
repentance
,
it
was
an
unsound
repentance
;
yet
,
upon
that
,
though
it
were
no
better
,
God
was
so
mercifull
,
that
he
would
not
destroy
them
,
Psal.
lxxviii
.
38.
And
will
you
know
the
reason
of
it
?
-
1.
It
is
the
property
of
a
gracious
nature
,
to
relent
upon
submission
and
deprecation
;
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
be
implacable
,
and
revengefull
.
'T
is
so
with
men
,
how
much
more
is
God
graciously
inclined
?
He
is
slow
to
anger
,
and
ready
to
forgive
.
Two
rare
properties
amongst
men
;
Those
that
are
soon
angry
,
if
they
be
soon
pleased
again
,
we
count
them
good
natures
.
Irasci
facilis
,
tamen
ut
placabilis
esset
.
On
the
contrary
,
they
go
too
often
together
,
Hardly
angred
,
and
as
hardly
pleased
:
But
,
God
is
hardly
anger'd
,
soon
pleas'd
.
With
God
,
Poenitentia
,
't
is
illex
misericordiae
,
it
allures
,
and
draws
on
,
and
invites
mercy
.
Tertul.
-
2.
Especially
,
when
the
breach
is
amongst
friends
,
then
love
will
be
soon
renewed
and
revived
.
Thus
it
is
'twixt
God
and
his
people
,
Ezek.
xvi
.
I
will
remember
the
days
of
thy
youth
when
I
first
set
my
love
upon
thee
.
'Twixt
God
and
his
people
,
there
is
a
league
of
love
,
and
love
is
soon
intreatable
.
-
3.
Repentance
removes
the
matter
of
Gods
anger
,
and
displeasure
.
Fire
burns
no
longer
then
there
is
fuel
to
feed
it
.
Our
sins
,
they
are
the
fuel
of
his
wrath
;
Repentance
removes
them
,
and
then
his
anger
forthwith
ceases
.
But
;
-
4.
Mainly
,
't
is
his
own
gracious
Covenant
that
works
all
for
us
;
The
sweet
condescension
of
the
Gospel
,
that
makes
our
repentance
to
be
so
prevalent
.
He
hath
conditioned
,
that
if
we
repent
,
he
will
be
mercifull
.
We
owe
it
to
Christ
,
and
his
Gospel
,
that
our
repentance
prevails
thus
with
him
.
The
moral
Law
,
the
very
Law
of
nature
requires
repentance
;
if
we
do
amiss
,
we
are
bound
to
be
sory
for
it
.
Yet
the
Law
exacts
it
as
a
duty
,
but
it
doth
not
prescribe
it
as
a
remedy
;
that
's
the
condescension
of
the
Gospel
.
We
have
done
with
the
first
matter
of
our
hope
,
the
regaining
of
his
favour
.
Come
we
to
the
,
Second
Matter
of
Hope
;
that
is
,
that
God
will
repent
.
That
is
another
gracious
fruit
of
our
Repentance
,
it
will
cause
God
to
repent
.
Surely
,
It
is
a
strange
thing
to
see
God
repent
.
Repentance
,
it
is
for
man
,
and
for
sinful
man
.
God
is
not
as
man
,
that
he
should
repent
,
1
Sam.
xv
.
29.
Amongst
men
,
we
use
to
repent
upon
two
Cases
;
and
neither
of
them
are
incident
to
God
:
-
1.
When
there
is
something
happens
upon
our
action
,
which
is
improvisum
;
which
we
did
not
fore-see
:
that
makes
us
repent
of
what
we
have
done
.
Ey
,
but
God
commits
no
over-sights
,
he
is
not
mistaken
.
Known
to
the
Lord
are
all
his
works
from
the
beginning
,
Acts
xv
.
18.
-
2.
That
that
makes
us
repent
,
is
improbatum
;
when
we
do
that
which
we
do
not
approve
,
but
dislike
and
condemn
in
our selves
.
Ey
,
but
God's
works
are
holy
and
unblameable
;
Why
should
He
repent
?
And
yet
we
see
the
Scripture
uses
this
language
.
Here
,
and
so
Gen.
vi
.
6.
It
repented
the
Lord
,
that
he
had
made
man
,
and
it
grieved
him
at
the
heart
.
So
it
is
said
,
1
Sam.
xv
.
It
repented
the
Lord
that
he
made
Saul
King
.
To
speak
properly
,
God
hath
not
those
motions
and
affections
,
which
we
find
and
feel
in
our
selves
when
we
do
repent
:
-
1.
Poenitentia
immutat
,
It
works
a
change
in
us
.
There
is
no
change
in
God
.
-
2.
Poenitentia
affligit
,
Repentance
afflicts
us
.
God
is
not
subject
to
any
sorrowful
affliction
.
-
3.
Poenitentia
condemnat
,
Repentance
condemns
and
blames
that
action
of
which
we
repent
.
But
all
the
actions
of
God
are
just
,
and
holy
,
and
unreproveable
.
How
is
it
then
,
that
God
is
said
to
repent
?
It
is
a
speech
after
the
manner
of
men
.
Not
that
God
hath
the
passions
and
affections
of
Repentance
;
but
he
exercises
those
actions
,
which
,
in
man
,
flow
from
Repentance
.
When
God
changes
his
deeds
and
dealings
with
men
,
then
the
Scripture
saith
,
He
repents
.
Repentance
in
God
imports
a
change
in
some
Effect
of
his
,
but
it
doth
imply
any
change
of
his
Mind
.
Mutat
sententiam
,
sed
non
mutat
consilium
,
saith
Gregory
;
he
is
said
to
reverse
his
sentence
,
but
not
to
alter
his
counsel
.
Or
,
take
it
thus
;
Repentance
hath
a
double
Aspect
;
-
1.
It
looks
backward
to
what
we
have
done
,
so
it
begets
this
thought
in
us
,
Nollem
feeisse
,
I
wish
I
had
not
done
so
.
Such
an
act
of
Repentance
,
't
is
not
in
God
;
he
is
never
displeased
for
what
he
hath
done
.
-
2.
It
looks
forward
;
and
so
Repentance
saith
,
Nolo
ultra
facere
,
I
will
do
so
no
more
.
This
action
of
Repentance
,
God
assumes
to
himself
,
I
will
punish
you
no
more
;
I
will
change
my
dealings
,
I
will
bless
where
I
have
cursed
,
I
will
promise
where
I
threatned
.
We
may
conceive
this
notion
in
terms
of
Scripture
.
Sometimes
the
Scripture
calls
it
Repentance
for
sin
;
that
's
the
act
of
grief
and
contrition
.
Sometimes
it
calls
it
,
Repentance
from
sin
;
when
we
give
it
over
,
commit
it
no
more
.
Semblably
,
God
never
repents
for
what
he
hath
done
;
but
he
may
be
said
to
repent
from
doing
it
again
.
Yet
we
must
not
part
with
this
sweet
expression
of
God's
repenting
towards
us
.
We
may
conceive
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
men
;
yet
so
,
as
we
order
our
expression
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
may
well
agree
with
the
Honour
of
God
.
We
see
,
that
God
cloaths
himself
with
this
relenting
and
melting
affection
of
Repentance
.
Thus
ye
have
it
,
Iudg.
ii
.
18.
It
repented
the
Lord
because
of
his
peoples
groanings
:
So
Amos
vii
.
God
threatned
many
judgments
;
and
then
he
adds
,
The
Lord
repented
of
it
,
said
,
It
should
not
be
so
,
Psal.
cvi
.
47.
He
repented
according
to
the
multitude
of
his
mercies
:
Let
us
repent
according
to
the
multitude
of
our
sins
,
and
God
will
repent
according
to
the
multitude
of
his
mercies
.
Will
you
see
how
Gods
relenting
,
and
reversing
of
his
threatnings
agrees
with
our
Repentance
in
the
several
acts
and
motions
of
Repentance
?
-
1.
Dolet
;
A
penitent
man
is
sorrowful
for
what
he
hath
done
.
So
doth
God
.
(
Stil
I
speak
after
the
manner
of
men
.
)
He
assumes
to
himself
the
regret
of
Repentance
.
In
all
their
afflictions
he
was
afflicted
,
Isai.
lxiii
.
9.
How
doth
he
condole
and
compassionate
their
sufferings
?
He
seems
to
blame
his
severity
in
punishing
of
them
,
Isai.
xl
.
2.
Ye
have
received
of
the
Lords
hand
,
double
for
all
your
sins
.
See
how
his
bowels
of
pity
are
moved
towards
them
,
Hos.
xi
.
8.
How
shall
I
give
thee
up
Ephraim
?
my
heart
is
turned
within
me
,
my
repentings
are
kindled
together
.
That
is
the
first
Imitation
of
Repentance
,
Dolet
.
-
2.
Abrumpit
;
That
's
another
act
of
Repentance
,
to
break
off
our
course
,
that
which
we
were
in
.
Thus
God
assumes
Repentance
to
himself
.
If
he
hath
punished
,
he
will
cease
from
punishing
;
if
he
hath
threatned
,
he
will
recall
his
threatning
;
if
he
hath
passed
a
sentence
,
he
will
reverse
and
cancel
it
,
Ier.
xxvi
.
3.
there
he
desires
to
repent
of
the
evil
he
had
purpos'd
against
them
.
-
3.
Irascitur
;
That
's
a
third
Imitation
of
Repentance
.
He
that
repents
,
is
angry
with
all
that
provoked
him
to
do
what
he
repents
of
,
or
were
helpers
or
instruments
of
it
.
Thus
God
doth
in
his
Repentance
towards
us
.
All
those
,
who
have
had
an
hand
in
afflicting
of
his
people
,
he
is
highly
displeased
with
them
.
As
a
tender-hearted
Father
casts
his
rod
into
the
fire
,
with
which
he
hath
chastised
his
Son
;
Thus
God
will
afflict
those
,
who
have
afflicted
his
people
.
I
will
render
unto
Babylon
,
all
the
evil
they
have
done
unto
Zion
,
Ier.
li.
24.
The
Nation
that
shall
oppress
them
,
I
will
judge
,
saith
God
to
Abraham
,
Gen.
xv
.
14.
-
4.
Facit
contrarium
.
He
who
repents
of
what
he
hath
done
will
do
the
quite
contrary
;
so
God
repents
over
his
people
.
Hath
he
affrighted
them
with
threatnings
?
He
will
refresh
them
with
promises
.
Hath
he
afflicted
them
with
Punishments
?
He
will
comfort
them
with
Mercies
.
He
hath
wounded
us
,
and
he
will
heal
us
,
saith
the
Prophet
Hosea
,
vi
.
1.
-
5.
Vovet
contrarium
.
A
true
Penitent
will
vow
the
contrary
to
what
h●…
hath
done
;
bind
himself
over
to
better
abearance
:
So
doth
God
in
his
repentings
over
us
.
He
swears
to
his
people
,
that
hereafter
he
will
spare
them
.
You
have
it
,
Isai.
liv
.
9.
This
is
as
the
waters
of
Noah
to
me
;
for
as
I
have
sworn
,
that
the
waters
of
Noah
should
no
more
go
over
the
earth
,
so
have
I
sworn
,
saith
God
,
that
I
will
not
be
wrath
with
thee
,
nor
rebuke
thee
.
-
6.
Repentance
duplicat
contrarium
.
A
true
penitent
will
not
onely
do
the
contrary
,
but
he
will
do
a
great
deal
more
;
he
will
redeem
his
former
actions
by
a
double
amendment
;
So
God
repents
of
afflicting
his
people
.
For
a
little
anger
,
he
will
shew
them
a
great
deal
of
mercy
.
You
may
see
it
,
Isai.
liv
.
For
a
small
moment
have
I
forsaken
thee
,
but
with
everlasting
kindness
will
I
have
mercy
upon
thee
.
You
see
the
many
gracious
Expressions
of
Gods
repenting
towards
us
.
Come
we
now
to
the
,
Third
Matter
of
their
Hope
;
that
's
Gods
renewing
of
his
mercies
upon
them
,
He
will
leave
a
blessing
behind
him
.
Here
is
a
third
benefit
we
gain
by
our
Repentance
;
It
gives
us
hope
that
we
shall
recover
his
former
mercies
,
which
our
sins
have
deprived
us
of
:
It
prevails
with
God
,
not
onely
to
free
us
from
his
judgements
,
but
to
store
us
with
mercies
.
This
good
we
shall
get
by
Turning
and
Repenting
;
We
shall
not
be
losers
by
our
former
sufferings
and
afflictions
.
See
here
this
goodness
of
God
;
It
is
expresly
promised
,
in
vers.
25.
I
will
restore
to
you
the
years
that
the
Locust
hath
eaten
,
the
Canker-worm
,
and
the
Caterpillar
,
and
the
Palmer-worm
,
my
great
army
which
I
sent
among
you
.
Not
onely
you
shall
not
suffer
any
more
annoyance
by
them
,
but
you
shall
regain
your
former
dammage
:
You
shall
not
feel
the
smart
of
former
judgements
;
but
the
plenty
you
shall
enjoy
,
shall
make
you
forget
your
former
losses
:
It
shall
be
contrary
with
you
,
then
it
was
in
Pharaoh's
dream
;
here
the
full
and
the
fruitful
ears
of
corn
shall
consume
the
blasted
;
the
fat
kine
shall
devour
the
lean
kine
;
the
years
of
plenty
,
shall
make
you
forget
the
years
of
scarcity
.
These
are
the
welcoms
that
Repentance
finds
at
Gods
hand
.
He
doth
not
barely
set
us
In
statu
quo
,
but
he
betters
our
condition
.
Thus
the
loving
Father
,
entertaining
his
returning
Prodigal
,
Luke
xv
.
he
not
onely
receives
him
,
but
kisses
him
,
and
embraces
him
;
not
onely
cloaths
him
,
but
adorns
him
;
not
onely
feeds
him
,
but
feasts
him
.
Here
is
the
Kiss
,
and
the
Gold-ring
,
and
the
rich
Robe
,
and
the
fatted
Calf
,
and
Musick
,
and
Rejoycing
.
This
is
the
Superpondium
of
mercy
,
the
over-plus
of
mercy
.
This
is
Dos
Poenitentiae
,
the
Dowry
of
Repentance
.
Where
God
pardons
,
he
doth
not
onely
take
off
his
judgements
,
but
brings
on
plenty
of
mercy
upon
them
.
Is
this
the
manner
of
man
,
O
Lord
?
We
count
it
fair
favour
,
to
escape
a
deserved
punishment
;
but
God
deals
over
and
above
,
He
leads
us
with
mercies
.
And
the
Manner
of
Expression
is
to
be
observed
:
-
1.
It
is
called
,
A
blessing
.
-
2.
It
is
,
A
leaving
of
a
blessing
behind
him
.
-
1.
I
say
,
't
is
called
A
blessing
.
See
how
Repentance
will
purifie
and
refine
our
language
:
Prosperity
,
and
Peace
,
and
Plenty
,
they
were
our
own
before
:
We
could
speak
in
Esau's
stile
,
I
have
enough
;
or
,
in
Nabal's
language
,
My
bread
,
and
my
flesh
:
't
is
either
Nature's
bounty
,
or
the
fruits
of
our
Labour
;
all
of
our
own
acquiring
.
Thus
we
over-possess
what
we
do
enjoy
;
but
when
we
repent
,
the
Prophet
will
teach
us
to
call
them
as
they
are
,
Blessings
of
God
,
from
his
holy
hand
.
Our
peace
before
,
it
was
the
wisdome
of
the
State
,
or
the
dread
of
our
enemies
,
or
our
own
riches
and
strength
;
but
after
a
Judgement
hath
been
upon
us
,
Repentance
will
teach
us
from
whom
we
must
have
it
,
to
whom
we
must
ascribe
it
.
It
makes
us
look
up
to
heaven
,
and
give
God
the
glory
of
it
.
Repentance
will
teach
us
to
set
a
right
estimate
of
our
plenty
and
prosperity
;
not
so
much
to
own
them
as
Comforts
,
as
to
love
them
as
Blessings
:
That
's
to
take
the
right
comfort
of
them
,
as
they
are
fruits
of
Gods
Love
,
pledges
of
his
Favour
,
seals
of
our
Reconciliation
.
-
2.
It
is
called
,
A
leaving
a
blessing
behind
him
.
It
implyes
two
things
:
-
-
1.
Ordinem
Benedictionis
:
What
's
that
?
First
,
he
hopes
for
favour
in
Gods
gracious
return
to
them
:
Then
,
after
it
,
he
hopes
for
fruits
of
favour
,
and
a
supply
of
other
blessings
.
Yes
,
this
is
the
right
method
of
Repentance
;
first
,
and
above
all
,
it
labours
for
,
and
ayms
at
the
recovering
of
Gods
favour
;
Pardon
my
sin
,
Lord
,
cast
me
not
away
from
thy
Presence
,
return
to
us
in
mercy
,
and
loving
kindness
,
own
us
as
thy
people
,
take
us
for
thine
inheritance
:
then
,
after
that
,
we
may
hope
for
,
and
expect
any
other
favours
.
A
true
Penitent
,
prizes
Gods
favour
better
then
life
it self
,
or
the
means
of
life
;
other
mercies
of
plenty
and
prosperity
,
Faith
and
Repentance
accounts
as
accessaries
,
and
additions
.
It
is
an
unworthy
love
,
to
love
God
for
his
blessings
,
and
not
for
himself
.
A
true
Penitent
speaks
to
God
,
as
Mephibosheth
did
to
King
David
,
Let
Ziba
take
all
,
now
the
King
is
returned
in
peace
.
Let
the
worldlings
enjoy
plenty
;
here
is
the
main
comfort
of
a
true
Penitent
,
God
is
returned
to
my
soul
in
peace
.
This
Expression
,
He
will
leave
a
blessing
behind
him
;
it
shews
,
-
2.
Successionem
Benedictionis
.
Though
he
doth
punish
and
chastise
us
,
yet
here
is
our
hope
,
He
will
leave
a
blessing
upon
us
.
'T
is
a
Penitent's
comfort
,
that
God
reserves
mercy
till
afterwards
;
that
his
anger
,
't
is
like
a
land-floud
,
Non
durabit
aetatem
;
that
The
rod
of
the
wicked
shall
not
alwayes
rest
upon
his
inheritance
;
that
he
will
do
good
to
us
,
at
the
latter
end
,
after
our
afflictions
.
The
end
of
that
man
is
peace
,
Psal.
xxxvii
.
Here
is
the
contrary
vicissitude
in
Gods
dealings
with
the
wicked
;
there
is
a
great
difference
betwixt
these
two
wayes
of
God's
proceedings
;
To
begin
with
a
Judgement
,
and
to
end
with
a
Blessing
,
that
is
his
childrens
portion
;
and
,
to
begin
with
a
Blessing
,
and
to
end
in
a
Judgement
,
that
's
the
lot
of
the
ungodly
.
They
shall
suck
up
the
dregs
of
Gods
anger
.
Sodom
may
have
a
fair
morning
,
a
chearfull
Sun-shine
at
the
beginning
of
the
day
,
Gen.
xix
.
23.
but
the
day
ended
in
fire
and
brimstone
:
But
the
Church
may
have
a
foul
morning
,
but
the
Sun
will
break
out
upon
them
;
they
shall
have
a
fait
evening
;
God
will
leave
a
Blessing
behind
him
.
Come
we
now
to
the
Fourth
Matter
of
Hope
,
that
's
the
re-establishment
of
Religion
,
and
Gods
Worship
amongst
them
;
That
we
may
have
to
offer
,
a
Meat-offering
,
and
a
Drink-offering
to
the
Lord
our
God
.
'T
is
a
pregnant
speech
,
and
contains
many
particulars
;
I
will
name
four
of
them
;
-
1.
It
is
Finis
Liberationis
;
't
is
the
end
we
should
aym
at
,
in
seeking
deliverance
from
any
affliction
,
That
we
may
appear
in
his
Temple
,
and
worship
our
God
with
an
holy
worship
.
It
was
the
end
that
Hezekiah
set
to
himself
,
when
he
prayed
for
recovery
out
of
his
sickness
;
2
Kings
xx
.
8.
What
shall
be
the
sign
that
the
Lord
will
heal
me
,
and
that
I
shall
go
up
to
the
house
of
the
Lord
?
Then
we
ask
Peace
and
Safety
to
purpose
,
that
we
may
enjoy
the
opportunities
of
serving
God
.
Zachary
teaches
us
this
lesson
,
That
,
being
delivered
out
of
the
hands
of
our
enemies
,
we
●…ight
serve
him
without
fear
,
in
holiness
,
and
righteousness
,
all
the
dayes
of
our
life
.
S.
Paul
teaches
us
to
pray
for
our
Governours
,
that
we
may
live
in
peace
and
quietness
.
Stop
there
,
will
the
worldly
man
say
:
No
,
S.
Paul
adds
,
In
all
godliness
and
honesty
.
Peace
without
Piety
,
it
is
a
carnal
〈◊〉
,
and
it
will
not
last
long
.
Pax
,
't
is
Sepimentum
Ecclesi●…
.
Peace
,
it
is
Gods
hedge
about
his
Church
:
If
his
Service
prosper
not
,
he
will
break
down
the
hedge
;
take
his
Peace
from
us
.
A
Meat-offering
,
and
a
Drink-offering
to
the
Lord
our
God
,
-
2.
It
is
Fructus
Poenitentiae
;
't
is
the
Fruit
of
Repentance
,
Meat-offerings
,
and
Drink-offerings
,
they
were
Sacrifices
of
Thanks
giving
:
When
are
they
in
season
?
When
we
have
appeased
God
by
Repentance
,
then
our
Services
,
and
Sacrifices
,
shall
be
accepted
.
We
must
Placare
,
before
we
can
Placere
.
Till
we
be
reconcil'd
,
and
in
favour
with
God
,
all
our
Oblations
are
Abominations
;
but
Repent
,
and
then
God
will
accept
thine
Offerings
.
An
impeniten●…
sinner
,
is
as
if
he
blessed
an
Id●…l
,
when
he
prayes
;
but
the
prayers
of
a
Penitent
soul
shall
be
accepted
.
A
Meat-offering
,
and
a
Drink-offering
,
to
the
Lord
our
God
,
-
3.
It
is
Dedicatio
Benedictionis
;
They
hope
for
a
Blessing
of
Plenty
and
Prosperity
;
and
if
they
obtain
it
,
see
,
they
will
devote
it
to
his
Honour
and
Worship
.
Yes
,
this
is
a
right
way
to
obtain
a
Blessing
:
Devote
it
to
his
Service
;
let
him
have
the
honour
,
and
then
thou
shalt
have
the
comfort
of
it
.
Saith
Parisiensis
,
As
a
Land-lord
lets
out
his
ground
to
halves
;
let
God
have
the
glory
,
and
then
thou
shalt
have
the
profit
of
his
Blessing
.
Peace
and
Plenty
,
every
man
wishes
for
it
;
it
is
every
mans
Prayer
.
Ay
,
but
where
are
thy
Vowes
?
Dost
thou
promise
to
God
to
serve
him
with
his
Blessings
,
and
to
consecrate
them
to
him
?
Imitate
Hannah
;
She
prayed
for
a
son
,
and
she
devoted
him
to
the
Lord
.
The
failing
of
this
,
brings
a
forfeiture
upon
all
.
Deut.
xxviii
.
47.
Because
thou
served'st
not
the
Lord
thy
God
,
with
gladness
of
heart
for
the
abundance
of
all
things
,
therefore
thou
shalt
serve
thine
enemies
in
hunger
and
want
.
A
meat-offering
,
and
a
Drink-offering
to
the
Lord
our
God
,
-
4.
It
is
Solicitudo
pietatis
;
It
argues
an
holy
care
for
God's
publick
Worship
,
that
it
be
maintained
,
and
plentifully
supported
.
God
challenges
the
Jews
for
neglecting
of
it
,
when
they
returned
from
captivity
;
They
said
,
the
time
was
not
yet
come
to
build
the
Temple
,
Hag.
i.
2.
they
would
stay
till
they
had
store
;
build
their
own
private
Houses
,
but
let
God's
House
lie
waste
.
Where
is
Ezra
?
What
's
become
of
Nehemiah
?
Have
we
no
Zerobbabel
,
that
takes
care
of
God's
worship
,
before
all
other
cares
?
And
is
it
not
our
fault
?
We
observe
the
Logicians
rule
,
but
in
a
wrong
way
,
Primum
in
intentione
,
is
ultimum
in
executione
;
the
establishment
of
Religion
,
was
the
first
in
our
Promises
,
but
we
see
't
is
last
in
our
Performances
.
But
true
Piety
preferrs
God's
Service
before
all
our
Seekings
.
'T
is
the
study
of
pious
men
,
if
God
will
be
good
to
us
;
-
-
1.
God
shall
have
the
Glory
of
it
.
-
2.
He
shall
not
have
a
Verbal
Glory
,
but
it
shall
be
with
Cost
too
.
-
3.
And
we
will
provide
not
onely
for
a
Present
,
but
for
a
Perpetual
Worship
.
Tantum
de
Materia
.
Come
we
now
to
the
other
particular
of
the
Text
;
We
have
seen
the
matter
of
their
hope
,
now
follows
the
measure
of
their
hope
,
and
that
is
some
what
strange
:
'T
is
but
a
cold
encouragement
one
would
think
;
puts
all
their
hopes
upon
a
peradventure
;
't
is
but
Quis
novit
?
Who
knows
?
It
may
be
so
;
that
's
all
the
Assurance
.
-
1.
It
is
a
strange
speech
,
seemingly
contrary
and
inconsistent
with
God's
goodness
.
'T
is
the
excellency
of
every
good
nature
to
be
ready
to
pardon
,
and
to
be
entreated
.
Ionah
thought
God
too
ready
to
pardon
,
I
knew
thou
art
a
merciful
God
,
and
wouldst
forgive
presently
.
O
the
King
of
Israel
is
a
merciful
King
.
-
2.
It
is
inconsistent
with
his
present
Invitation
of
them
to
Repentance
.
And
doth
he
prescribe
Repentance
at
peradventure
?
Who
prescribes
Physick
so
?
Take
this
Medicine
,
who
knows
that
it
may
do
thee
good
?
-
3.
It
is
inconsistent
with
his
present
Encouragement
,
v.
13.
There
he
reckons
up
all
his
sweet
Attributes
,
The
Lord
is
gracious
,
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repents
him
of
the
●…vil
;
and
now
he
seeks
to
cross
all
,
and
so
disheartens
their
Repentance
by
a
Quis
novit
?
-
4.
It
seems
contrary
to
his
absolute
Covenant
,
and
Promise
to
pardon
Penitents
,
Ezek.
xviii
.
If
the
wicked
do
that
which
is
right
,
he
shall
live
.
'T
is
the
fundamental
Promise
of
the
Gospel
.
And
yet
we
see
this
manner
of
expression
,
by
,
It
may
be
,
Who
knows
?
This
is
sometimes
used
by
God
in
the
Scripture
.
I
find
four
places
wherein
it
is
used
,
besides
this
in
my
Text
;
-
1.
The
first
is
,
Ionah
iii.
9.
Who
can
tell
if
God
will
turn
and
repent
,
and
turn
away
from
his
fierce
anger
,
that
we
perish
not
?
Well
,
you
will
say
,
This
was
the
speech
of
an
Heathen
King
,
one
who
was
unacquainted
with
the
ways
of
God
,
and
his
gracious
dealings
.
Well
,
to
mend
that
,
there
is
,
-
2.
A
second
place
in
Daniel
iv
.
27.
Break
off
thy
sins
,
if
it
may
be
a
lengthning
of
thy
tranquillity
.
That
was
the
speech
of
the
Prophet
Daniel
himself
;
but
yet
it
was
to
a
wicked
,
and
prophane
King
.
Well
,
there
is
yet
,
-
3.
A
third
place
that
goes
higher
;
It
may
be
that
the
Lord
God
of
Hosts
will
be
gracious
unto
the
remnant
of
Ioseph
,
Amos
v.
15.
That
's
a
Speech
of
a
Prophet
,
and
to
Gods
Visible
Church
;
and
yet
for
all
that
,
it
is
but
A
may
be
,
Quis
novit
?
There
is
yet
,
-
4.
A
fourth
place
,
Zeph.
ii
.
3.
Seek
the
Lord
,
ye
meek
of
the
earth
,
it
may
be
you
shall
be
hid
in
the
day
of
the
Lord's
wrath
.
That
's
a
Speech
of
an
holy
Prophet
,
and
to
holy
Men.
The
meek
Ones
,
Calvin
renders
the
Saints
,
They
who
have
wrought
his
judgments
,
done
righteously
;
yet
't
is
but
fortasse
to
them
;
but
an
half
suspensive
promise
;
'T
is
but
,
Quis
novit
?
'T
is
but
,
It
may
be
you
shall
be
hid
.
That
's
a
strange
Promise
.
What
saith
S.
Augustine
?
Si
Deus
fortasse
non
perdet
malos
,
sine
dubio
non
perdet
bonos
;
potiùs
illud
eligamus
,
ubi
dubitatio
nulla
est
;
in
Psal.
lxxvii
.
What
shall
we
think
of
this
Speech
?
Surely
this
inkling
and
intimation
of
hope
,
it
may
be
useful
;
-
1.
It
shews
us
deliquium
spei
,
the
faintings
and
faltrings
of
hope
upon
some
sins
.
As
we
strengthen
our
sins
,
so
we
weaken
our
hope
.
Great
sins
are
hardliest
pardoned
.
As
Saint
Peter
spake
to
Simon
Magus
,
Repent
,
said
he
,
of
this
thy
wickedness
,
if
perhaps
the
thought
of
thy
heart
may
be
forgiven
thee
.
Gross
Sins
make
great
gashes
into
the
Conscience
;
we
can
hardly
attain
to
full
assurance
that
God
will
pardon
them
.
-
2.
It
shews
magnitudinem
periculi
;
We
may
come
to
such
a
case
,
be
brought
to
so
low
an
ebb
,
beset
with
so
many
miseries
,
that
there
is
but
small
hope
of
delivery
.
It
made
Amos
cry
out
,
By
whom
shall
Iacob
arise
?
Amos
vii
.
for
he
is
small
,
brought
so
low
,
that
there
are
small
hopes
to
recover
.
Son
of
●…an
,
can
these
dead
bones
live
?
Lord
,
thou
knowest
.
In
such
a
case
,
any
hint
or
inkling
of
hope
will
be
some
comfort
to
us
.
-
3.
This
kind
of
Speech
,
Quis
novit
?
'T
is
remedium
〈◊〉
desperationem
.
As
this
Speech
doth
not
fully
assure
us
,
so
neither
doth
it
wholly
reject
us
.
If
we
be
past
hope
,
we
grow
presumptuous
and
resolve
to
sin
;
as
they
in
Ieremy
xviii
.
12.
They
say
there
is
no
hope
,
we
will
walk
on
in
our
own
evil
wayes
.
It
is
the
lowest
degree
of
hope
;
if
we
have
no
more
,
yet
hold
this
fast
;
I
will
wait
and
pray
,
if
I
cannot
get
assurance
;
yet
I
will
not
cast
away
my
hope
,
God
may
be
gracious
,
This
is
one
degree
of
hope
to
know
that
God
is
intreatable
,
and
sin
is
pardonable
,
and
mercy
is
attainable
,
and
Hell
is
avoydable
.
Part
not
with
this
hope
,
lest
thou
fall
into
desperation
.
-
4.
This
Speech
,
Quis
novit
?
It
shews
incertitudinem
beneficii
.
The
judgment
that
is
threatned
is
a
temporal
judgment
;
and
for
the
avoiding
of
that
,
the
most
we
can
make
of
it
,
is
but
a
Quis
novit
?
We
are
not
sure
to
escape
it
.
Indeed
for
spiritual
judgments
,
upon
our
Repentance
,
we
may
know
and
be
assured
to
escape
them
;
but
deliverance
from
temporal
judgments
have
not
so
certain
a
Promise
.
What
saith
David
?
Thou
forgavest
them
,
O
Lord
,
and
yet
thou
didst
punish
their
own
inventions
.
It
was
so
with
the
Jews
.
The
sins
of
Manasseh
upon
his
Repentance
were
forgiven
him
;
but
yet
for
all
that
(
even
after
Iosiah
his
Reformation
)
God
would
not
spare
Ierusalem
for
those
sins
of
Manasseh
,
but
cast
them
into
Captivity
:
No
stronger
are
our
hopes
for
temporal
Prosperity
.
As
Ionathan
said
to
his
Armour-bearer
,
It
may
be
the
Lord
will
work
for
us
,
1
Sam.
xiv
.
6.
Or
,
as
Ioshuah
of
his
own
prevailing
for
his
Inhe●…itance
,
Iosh.
xiv
.
12.
If
the
Lord
will
be
with
us
,
I
shall
prevail
,
and
drive
them
out
.
-
5.
This
Speech
,
Quis
novit
?
It
shews
gravitatem
peccati
.
What
sin
is
that
?
The
Violation
of
his
Covenant
,
when
we
deal
falsly
in
that
;
the
forsaking
of
his
Religion
,
the
embracing
of
a
false
Worship
,
the
choosing
of
a
new
God
;
that
,
that
puts
his
People
into
a
sad
Condition
?
Who
knows
that
he
will
be
merciful
to
such
a
sin
?
We
have
nothing
to
relieve
us
but
this
Quis
novit
?
We
cannot
then
plead
for
niercy
by
the
Tenure
of
his
Covenant
.
In
some
sins
,
we
may
sue
out
our
Pardon
of
Course
,
by
Virtue
of
his
Covenant
.
So
saith
S.
Iohn
,
If
we
confess
our
sins
,
God
is
faithful
;
not
onely
merciful
,
but
faithfull
.
We
have
his
Covenant
for
it
;
but
if
we
falsify
his
Covenant
and
forsake
it
,
that
breaks
off
our
hold
.
It
was
so
with
the
Israelites
;
when
they
made
and
worship'd
the
Golden
Calf
,
what
saith
Moses
to
the
People
,
Exod.
xxxii
.
30.
O
ye
have
sinned
a
great
sin
,
peradventure
,
I
shall
make
an
atonement
for
you
.
It
was
but
peradventure
;
he
could
give
them
no
better
assurance
.
And
what
saith
he
to
God
?
verse
33.
If
thou
wilt
forgive
,
forgive
;
as
if
he
should
say
,
I
cannot
plead
for
pardon
,
I
can
onely
beg
for
it
,
If
thou
wilt
forgive
,
forgive
.
That
's
the
last
particular
;
The
measure
of
their
Hope
,
Quis
novit
?
A
SERMON
ON
PSAL.
lxxviii
.
34
,
35
,
36
,
37.
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
month
,
and
they
lyed
unto
him
with
their
tongues
.
For
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
THis
Psalm
,
we
may
term
it
a
Psalm
of
Record
,
or
a
Psalm
to
bring
to
Remembrance
.
It
is
an
holy
Panegyrick
,
or
Song
,
for
the
whole
Nation
,
and
people
of
the
Jews
;
a
solemn
recital
of
the
many
memorable
passages
in
that
Common-wealth
,
from
their
first
settlement
.
And
it
hath
been
the
wisdome
of
Kingdoms
and
Common-wealths
,
to
have
their
Chronographos
,
those
who
should
Record
,
and
Register
the
several
passages
,
and
affairs
of
their
State
;
to
keep
upon
Record
their
beginnings
and
foundations
;
their
Acts
and
Monuments
,
the
good
and
ill
events
that
have
betided
them
.
And
accordingly
the
wisdom
of
God
hath
authorised
,
and
employ'd
his
Sacred
Pen-men
,
and
Secretaries
,
to
Enroll
and
Register
up
the
several
passages
of
his
Church
,
and
to
transmit
them
to
posterity
.
In
particular
,
besides
those
sacred
annals
of
his
Church
,
contained
in
the
Historical
books
of
Scriptures
,
the
Holy
Ghost
hath
purposely
framed
some
more
summary
and
compendlous
,
but
yet
full
,
and
perfect
relations
of
the
affairs
of
his
Church
;
and
those
likewise
composed
and
framed
into
Songs
,
and
Psalms
,
to
make
them
more
fit
carriage
for
memory
;
and
that
,
by
the
pleasantness
of
them
,
they
might
sink
more
deeply
into
their
hearts
,
and
more
strongly
affect
them
.
Thus
Moses
,
after
all
his
Sermons
and
Commemorations
,
made
to
the
people
in
Deuteron●…my
,
of
Gods
dealings
with
them
,
and
their
cariage
towards
him
,
at
last
he
composes
a
Song
,
and
sings
it
to
the
people
,
and
commends
it
to
posterity
,
as
a
lasting
Monument
for
all
generations
,
Deut
▪
xxxii
.
Thus
the
Poets
'
among
the
Heathen
,
whom
,
in
Titus
,
Paul
calls
their
Prophets
,
had
their
Carmina
saecularia
,
their
State-songs
,
comprising
the
affairs
of
their
Common-wealth
.
Answerably
,
that
Sweet-Singer
of
Israel
,
the
Prophet
David
,
is
studious
to
frame
such
sacred
Songs
:
As
,
first
,
this
present
Psalm
;
so
again
,
the
eighty
ninth
;
then
the
hundred
and
fifth
,
the
hundred
and
sixth
,
the
hundred
and
seventh
;
all
Songs
and
Psalms
of
publick
Commemoration
.
David
doth
that
which
the
Prophet
Esay
speaks
of
,
Chap.
v.
I
will
sing
to
my
Well-beloved
,
a
song
of
my
Well-beloved
,
touching
his
Vineyard
.
I
termed
it
a
Psalm
of
Record
,
or
of
Commemoration
;
and
so
it
is
,
if
we
respect
the
materials
of
which
it
consists
.
It
is
a
recital
of
Gods
gracious
dealings
towards
his
people
;
and
of
their
ungracious
dealings
towards
him
again
.
But
yet
I
find
another
name
given
it
by
the
Psalmist
.
It
is
called
Maschil
in
the
title
of
the
Psalm
.
And
that
name
respects
the
end
,
and
purpose
of
it
.
Maschil
,
is
a
Psalm
to
give
Instruction
.
It
is
not
only
Historical
,
but
Doctrinal
.
Even
these
Historical
parts
of
Scripture
,
are
not
onely
Gods
Day-book
,
to
tell
us
what
hath
passed
afore
;
but
they
must
be
to
us
as
a
Law-book
,
to
teach
●…s
what
we
must
do
;
not
onely
Reports
,
but
Presidents
,
〈◊〉
〈◊〉
.
It
is
not
onely
a
Psalm
to
bring
to
Remembrance
,
which
is
●…he
●…le
of
the
thirty
eighth
,
and
seventieth
Psalms
;
but
〈◊〉
,
a
Psalm
for
Instruction
.
-
1.
When
he
commemorates
his
ancient
Mercies
to
their
Forefathers
,
that
's
Maschil
,
a
Psalm
of
Instruction
.
We
have
heard
with
our
ears
,
O
Lord
,
and
our
fathers
have
told
us
what
works
thou
didst
in
their
days
,
in
the
times
of
old
.
What
's
the
Instruction
of
that
?
It
should
teach
us
confidence
in
God
,
That
they
might
set
their
hope
in
God
,
vers
.
7.
-
2.
When
he
commemorates
their
ancient
Deliverances
from
persecutions
,
and
enemies
,
that
is
Maschil
,
a
Psalm
for
Instruction
,
to
look
for
the
like
deliverances
from
him
in
our
dangers
,
and
distresses
.
Psal.
cvi
.
Many
a
time
did
he
deliver
them
.
Vers.
47.
Deliver
us
,
O
Lord
our
God
,
and
gather
us
from
among
the
Heathen
.
-
3.
When
he
commemorates
the
wicked
and
ungracious
courses
of
their
Forefathers
,
that
is
Maschil
,
a
Psalm
of
Instruction
,
to
avoid
their
fathers
sins
:
Vers.
8.
Not
to
be
as
their
forefathers
,
a
stubborn
,
and
rebellious
generation
,
that
set
not
their
heart
aright
,
and
whose
spirit
was
not
stedfast
with
God
.
And
this
Instruction
was
not
only
for
them
,
that
the
after-ages
of
the
Jews
should
make
a
profitable
use
of
the
former
times
;
but
it
reacheth
to
us
Christians
.
S.
Paul
tells
us
,
that
the
time
of
the
Jews
concerns
us
Christians
:
Rom.
xv
.
4.
Whatsoever
things
were
written
before-time
,
were
written
for
our
learning
.
And
again
,
1
Cor.
x.
there
he
acquaints
them
what
befell
the
Jews
;
then
adds
,
vers.
6.
These
things
were
our
examples
,
to
the
intent
we
should
not
lust
,
as
they
also
lusted
:
And
then
,
vers.
11.
telling
them
of
the
judgement
that
befell
the
Jews
,
he
saith
,
These
things
happen'd
to
them
for
examples
,
and
they
were
written
for
our
admonition
.
So
then
,
this
Psalm
sets
forth
the
great
disobedience
and
stubbornness
of
the
people
of
Israel
under
Gods
government
.
-
1.
It
upbraids
them
with
forgetfulness
of
his
Mercies
.
-
2.
It
objects
to
them
their
unproficiency
and
unteachableness
,
even
by
miracles
.
-
3.
It
reminds
them
of
the
profane
abuse
of
his
patience
.
-
4.
It
reproves
them
for
their
incorrigibleness
by
his
chastisements
.
-
5.
It
shames
them
with
the
falsness
,
and
unsoundness
of
their
hypocritical
repentance
.
The
Text
,
it
contains
this
last
;
and
so
take
the
purpose
of
it
to
be
Gods
censure
,
and
reproof
of
the
Jews
unworthy
repentance
.
And
in
it
observe
these
two
particulars
;
-
1.
Is
the
several
Acts
of
their
repentance
;
then
,
-
2.
The
many
defects
and
faults
of
their
repentance
.
-
The
first
will
shew
us
how
far
they
went
in
the
practice
of
repentance
.
-
The
second
will
discover
their
faultrings
,
and
failings
,
how
much
they
came
short
of
a
true
,
spiritual
,
saving
repentance
.
First
,
the
Acts
of
repentance
,
which
here
they
performed
,
they
are
five
;
-
1.
Seeking
;
They
sought
him
.
-
2.
Returning
;
They
returned
.
-
3.
Inquiring
;
They
enquired
early
after
God
.
-
4.
Remembring
;
They
remembred
that
God
was
their
rock
,
and
the
high
God
their
Redeemer
.
-
5.
Renewing
their
Covenant
with
God
,
that
's
implyed
in
vers.
37.
They
were
not
stedfast
in
his
Covenant
.
Secondly
,
The
Text
sets
out
the
defects
of
their
repentance
,
how
much
they
failed
in
it
:
These
are
four
;
The
-
1
rst
.
Defect
and
fault
of
their
repentance
,
It
was
untimely
;
a
fore-slowed
,
and
delay'd
repentance
:
that
's
implyed
in
this
word
,
When
;
not
till
such
a
time
;
then
,
not
till
then
.
The
-
2
d.
Defect
and
fault
of
their
repentance
,
is
▪
that
it
was
enforced
repentance
,
not
ingenuous
and
voluntarily
undertaken
;
it
was
extorted
by
plagues
:
They
repented
when
they
were
under
the
rod
,
nay
,
under
the
sword
;
it
was
,
When
he
slew
them
.
The
-
3ᵈ.
Defect
and
fault
in
their
repentance
,
That
it
was
an
unsound
repentance
;
not
true
,
and
sincere
,
but
fained
and
acted
onely
:
It
was
a
flattering
,
and
lying
repentance
;
They
flattered
him
with
their
mouth
,
and
they
lyed
unto
him
with
their
tongues
.
The
-
4
th
.
Defect
and
fault
of
their
repentance
was
,
That
it
was
a
momentary
,
transitory
,
unsettled
,
unconstant
repentance
,
not
firm
and
lasting
;
Their
heart
was
not
right
with
him
neither
were
they
stedfast
in
his
Covenant
.
These
four
faults
;
-
1.
Untimely
,
and
backward
;
-
2.
Enforced
,
and
extorted
;
-
3.
Unsound
,
and
dissembling
;
-
4.
Vanishing
,
and
unconstant
.
And
these
four
are
usually
linck'd
together
,
one
draws
on
the
other
.
These
four
twists
,
make
up
Esay's
Cart-rope
of
sin
.
-
1.
He
that
puts
off
,
and
procrastinates
,
and
delays
his
repentance
,
he
will
never
bethink
himself
of
it
,
or
set
himself
to
it
,
till
some
judgement
awakens
him
,
and
constrains
him
to
it
.
-
2.
He
that
repents
not
,
but
by
constraint
,
and
when
he
is
under
the
lash
,
usually
,
if
he
look
not
well
to
it
,
it
will
be
but
a
shew
of
repentance
,
some
outward
humiliation
,
and
no
better
:
And
then
,
-
3.
Unsound
repentance
,
will
never
prove
lasting
repentance
;
he
will
be
soon
weary
of
it
,
and
return
to
his
former
ways
again
.
Come
we
to
the
First
,
and
here
briefly
take
a
view
of
the
Acts
,
and
Exercises
of
their
repentance
;
Seeking
,
returning
,
enquiring
after
God
,
remembring
of
him
,
and
covenanting
with
him
.
Actions
,
all
of
them
,
in
their
own
nature
good
;
all
of
them
,
if
rightly
performed
,
penitential
acts
,
good
ingredients
into
repentance
.
Put
them
together
,
they
are
such
acts
as
accompany
Repentance
,
and
they
will
afford
us
a
double
Meditation
.
-
The
first
Meditation
arises
by
way
of
Supposition
.
-
The
second
,
by
direct
Position
.
I.
By
way
of
Supposition
;
these
actions
of
Seeking
,
Returning
,
Enquiring
,
&c.
acts
,
and
duties
,
and
exercises
of
Repentance
,
they
all
suppose
the
quite
contrary
actions
that
accompany
our
sinning
.
As
thus
;
-
1.
When
we
repent
,
then
we
set
our selves
to
seek
God
;
therefore
when
we
commit
sin
,
then
we
part
with
God
.
Repentance
,
that
's
a
seeking
,
therefore
sin
and
wickedness
,
that
's
a
losing
of
God
.
-
2.
In
Repentance
,
there
is
a
returning
to
God
;
't
is
a
work
of
conversion
;
therefore
in
our
sinning
,
there
is
a
departing
from
God
,
and
a
forsaking
of
God
,
that
's
more
;
Forsaking
is
more
then
losing
.
-
3.
In
Repentance
,
there
is
an
enquiring
after
God
;
therefore
in
a
course
of
sin
,
and
before
we
repent
,
we
never
think
of
him
,
but
slight
and
neglect
him
.
-
4.
In
Repentance
,
there
is
a
remembring
of
God
,
and
of
his
mercies
;
therefore
by
sin
,
we
do
not
onely
not
actually
think
of
him
,
but
we
grow
into
a
forgetfulness
of
God
,
we
have
no
remembrance
of
him
.
-
5.
In
Repentance
,
we
renew
our
Covenant
with
him
;
therefore
by
sinning
,
we
break
and
forfeit
,
and
,
as
much
as
lies
in
us
,
we
disannull
our
Covenant
with
him
.
These
five
evil
effects
of
Sin
,
take
notice
of
them
;
By
sinning
against
God
,
we
lose
him
,
we
never
so
much
as
think
of
him
,
nay
,
we
remove
him
out
of
our
memory
,
we
utterly
forget
him
,
nay
,
we
break
our
Covenant
with
him
.
Here
is
the
condition
of
a
stubborn
and
a
wilfull
Sinner
.
A
man
that
lives
,
and
lies
in
sin
,
he
doth
wretchedly
cast
off
all
communion
with
God
,
rejects
and
abandons
him
.
Though
he
may
have
some
vanishing
notions
of
God
,
yet
to
all
good
purposes
he
is
an
arrant
Atheist
,
without
God
in
the
world
;
no
interest
in
him
,
no
effectual
cogitation
of
him
.
This
estimate
the
Scripture
puts
upon
a
wicked
people
;
-
1.
It
calls
them
Forsakers
of
God
,
Isai.
i.
4.
Ah
sinfull
nation
,
they
have
forsaken
the
Lord
.
So
Ierem.
xvi
.
11.
Your
fathers
have
forsaken
me
.
Saints
are
a
generation
of
Seekers
,
so
these
are
a
generation
of
Forsakers
.
-
2.
It
cals
them
Departers
from
God
,
Eze.
vi
.
9.
They
have
departed
from
me
with
an
whorish
heart
.
So
David
describes
a
wicked
man
,
Psal.
xviii
.
21.
I
have
not
wickedly
departed
from
my
God
.
There
is
a
wicked
departure
.
The
Apostle
forewarns
them
of
it
,
Heb.
iii.
12.
Take
heed
of
an
evil
heart
;
to
depart
from
the
living
God
.
-
3.
It
calls
them
Revolters
,
Isai.
xxxi
.
6.
The
children
of
Israel
have
deeply
revolted
;
and
Ier.
vi
.
26.
They
are
all
grievous
revolters
.
-
4.
It
represents
them
as
thrusting
God
from
them
;
Isai.
xxx
.
11.
Cause
the
holy
One
of
Israel
,
to
cease
from
before
us
.
-
5.
And
for
matter
of
Enquiry
,
or
Thought
,
or
Remembrance
of
God
,
the
Scripture
makes
this
the
mark
and
guise
,
and
character
of
a
wicked
man
,
to
lay
aside
all
thoughts
of
God
.
The
wicked
,
through
the
pride
of
his
countenance
,
will
not
seek
after
God
,
God
is
not
in
all
his
thoughts
,
Psal.
x.
4.
God
is
far
above
out
of
his
thought
;
he
tushes
at
the
name
of
him
.
Pharaoh
said
that
which
every
wicked
man
thinks
,
Who
is
the
Lord
?
I
know
not
the
Lord
.
Ye
that
forget
God
;
a
wicked
mans
description
,
Psal.
xl
.
All
the
nations
that
forget
God
,
Psal.
ix
.
17.
It
should
beget
some
sad
thoughts
in
us
.
Were
there
nothing
else
in
Sin
,
no
after
mischievous
consequences
following
upon
it
,
it
should
strike
upon
the
heart
of
obstinate
sinners
;
What
?
while
I
live
in
sin
,
am
I
no
better
then
an
Atheist
?
Is
this
the
fruit
of
all
my
courses
?
do
they
utterly
estrange
me
from
God
?
I
lose
him
,
and
the
thought
of
him
,
and
the
remembrance
of
him
.
Yes
,
that
thou
doest
.
Thou
mayst
go
for
a
Christian
,
and
be
reckon'd
amongst
the
people
of
God
,
and
seem
to
own
him
,
and
to
be
acquainted
with
him
,
but
while
thou
livest
in
thine
impenitency
,
thou
art
wholly
estranged
from
him
.
Even
the
children
of
God
in
their
failings
,
and
infirmities
,
they
find
these
sad
effects
partially
,
and
in
some
degrees
.
Not
a
fault
that
they
commit
,
but
it
sets
them
off
some
degrees
from
God
.
It
weakens
their
hold
of
him
,
they
lose
him
in
part
,
it
abates
their
union
with
him
;
they
forsake
him
in
part
;
it
dims
their
thought
of
him
,
it
dulls
their
remembrance
of
him
.
But
a
wicked
man
in
an
impenitent
course
,
hath
all
these
mischiefs
in
extremity
.
That
is
the
first
Meditation
,
the
Supposition
.
The
next
is
,
II.
By
direct
Inference
,
and
Position
.
And
this
is
the
Meditation
;
That
true
Repentance
will
enforce
upon
us
,
a
seeking
of
God
,
whom
by
sin
we
have
lost
;
a
returning
to
God
,
whom
we
have
forsaken
;
an
enquiring
after
God
,
whom
we
have
neglected
;
a
remembring
of
God
,
whom
we
have
forgotten
;
a
renewing
our
Covenants
with
him
,
which
we
have
broken
.
-
1.
It
will
puts
us
to
a
Seeking
;
and
that
is
,
-
-
1.
An
act
of
estimation
;
it
values
that
which
it
seeks
.
If
we
count
it
as
good
lost
as
found
,
no
great
matter
whether
we
hit
,
or
miss
,
there
will
be
no
seeking
;
if
we
meet
with
it
by
chance
,
well
and
good
;
but
lightly
valued
is
but
slightly
sought
for
.
It
must
be
a
precious
Pearl
that
the
Merchant
seeks
for
,
Matt.
xiii
.
45.
When
we
come
to
this
resolution
;
If
I
miss
of
Gods
favour
,
I
am
undone
;
if
I
find
it
again
,
I
am
made
for
ever
;
then
we
seek
as
we
should
,
because
we
value
it
as
we
should
.
Thy
favour
is
better
then
life
it self
,
Psal.
lxiii
.
3.
See
how
David
valued
it
,
Psal.
xxviii
.
1.
Be
not
silent
to
me
,
lest
if
thou
be
silent
to
me
,
I
become
like
them
that
go
down
into
the
pit
.
'T
is
death
to
miss
him
;
better
then
life
to
find
him
.
It
will
put
us
to
a
seeking
,
and
that
is
,
-
2.
An
act
of
diligence
.
Search
implies
labour
and
anxiety
,
and
all
possible
endeavour
.
Such
are
the
seekings
of
repentance
;
not
a
few
sluggish
wishes
,
but
it
will
be
active
and
industrious
;
it
lights
up
the
Candle
,
and
sweeps
the
House
,
Luke
xv
.
A
penitent
soul
will
give
no
rest
to
it self
,
till
it
hath
recovered
God
and
his
Favour
.
That
's
the
seeking
God
will
accept
.
Ier.
xxix
.
13.
Ye
shall
seek
me
,
and
find
me
,
when
ye
shall
search
for
me
with
all
your
heart
;
not
like
the
lazie
seekings
of
the
Spouse
;
in
my
bed
by
night
I
sought
him
;
I
sought
him
,
but
I
did
not
find
him
:
but
when
she
gets
up
into
the
streets
among
the
watchmen
,
then
at
last
he
finds
him
.
That
's
the
first
.
-
2.
Repentance
,
it
will
put
us
to
a
returning
;
it
will
make
us
tread
over
all
our
stops
,
and
strayings
,
and
wanderings
from
God
with
sorrow
,
and
regret
,
undo
what
we
have
done
afore
,
do
the
quite
contrary
.
It
will
make
us
resolve
with
the
Church
in
Hosea
ii
.
7.
I
will
go
and
return
to
my
first
husband
,
for
then
was
it
better
with
me
than
now
.
So
again
,
Hos.
vi
.
1.
Come
,
let
us
return
unto
the
Lord
.
'T
is
called
a
Conversion
;
a
full
and
pregnant
word
.
-
-
1.
Not
a
meer
Aversion
from
some
sin
.
Repentance
,
't
is
not
a
meer
cessation
,
and
giving
over
what
we
did
before
,
and
there
rest
.
A
man
that
is
out
of
his
way
,
recovers
not
himself
by
a
meer
step
,
and
stay
;
no
▪
he
must
go
back
again
.
-
2.
'T
is
not
a
meer
Diversion
;
give
over
this
sinfull
course
,
and
turn
into
another
;
I
will
be
no
more
prodigal
,
but
I
will
fall
to
some
other
carnal
,
or
sensual
practice
.
Here
is
alia
semita
,
sed
eadem
via
;
a
keeping
of
the
same
rode
still
,
though
you
change
the
track
.
But
,
-
3.
'T
is
a
full
Conversion
;
that
brings
him
to
the
first
point
,
from
which
he
strayed
.
This
Ieremie
directs
,
Chap.
iv
.
1.
If
thou
wilt
return
,
O
Israel
,
saith
the
Lord
,
return
unto
me
.
It
brings
a
man
round
about
,
makes
him
quite
another
man
.
-
3.
Repentance
will
put
us
to
Enquiring
.
That
is
a
buisie
word
.
Inquiring
,
and
searching
diligently
,
S.
Peter
puts
them
together
,
I
Pet.
i.
10.
Our
Saviour
calls
it
Seeking
,
and
asking
,
and
knocking
.
'T
is
a
consulting
with
others
,
who
can
direct
as
.
Thus
the
Penitents
in
the
Acts
of
the
Apostles
,
Chap.
ii
.
37.
enquired
of
Peter
,
and
Iohn
,
Men
and
brethren
,
what
shall
▪
we
do
?
help
,
and
direct
us
.
So
the
Penitent
Jaylor
,
Acts
xvi
.
Sirs
,
what
must
I
do
to
be
saved
?
The
Prophet
Ieremiah
shews
them
this
duty
;
Stand
in
the
paths
,
and
ask
for
the
old
paths
,
where
is
the
good
way
?
And
Isaiah
quickens
them
to
this
enquiry
,
Gh.
xxi
.
12.
bids
them
enquire
of
the
Watchmen
;
and
what
say
they
?
If
ye
will
enquire
,
enquire
ye
,
that
is
,
do
it
,
and
do
it
again
,
do
it
to
some
purpose
.
-
-
1.
Enquire
of
the
Guldes
that
God
hath
set
up
.
-
2.
Enquire
of
those
that
have
strayed
;
and
wandered
,
and
lost
him
,
and
now
have
found
him
;
what
course
took
they
?
And
,
-
3.
It
must
be
early
;
Take
the
wings
of
the
morning
.
Early
begingings
may
do
much
.
Isaiah
gives
us
this
Item
;
The
Watchman
saith
,
The
morning
comes
and
also
the
night
,
if
ye
will
enquire
,
enquire
;
Return
,
come
.
The
days
are
short
,
the
morning
spends
,
the
night
hastens
.
Early
seekers
,
seldom
miss
.
Late
beginnings
most-what
fall
short
.
-
4.
Repentance
,
it
will
quicken
our
memories
;
They
remembred
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
.
It
will
make
us
re-call
to
mind
all
the
good
ways
of
God
towards
us
.
Thus
the
revolting
Church
of
Israel
,
when
she
bethinks
her self
of
returning
to
God
,
she
recounts
how
well
it
was
with
her
,
when
she
kept
her self
to
him
.
Hos.
ii
.
7.
So
the
returning
Prodigal
,
Luke
xv
.
he
remembred
the
plenty
of
his
fathers
house
.
This
remembring
of
Gods
gracious
dealings
with
us
,
hath
great
force
in
the
work
of
Repentance
.
-
-
1
It
will
upbraid
us
of
our
base
unthankfulness
,
Deut.
xxxii
.
6.
Do
ye
thus
requite
the
Lord
,
O
foolish
people
,
and
unwise
?
Is
not
he
thy
father
that
hath
bought
thee
?
hath
he
not
made
thee
,
and
establisht
thee
?
-
2.
It
melts
our
hearts
into
remorse
,
and
sorrow
.
〈◊〉
!
the
love
of
Christ
constrains
us
.
-
3.
It
encourages
,
and
puts
heart
into
our
repentance
;
I
will
remember
the
years
of
the
right
hand
of
the
Most
High
.
-
5.
Repentance
will
cause
us
to
renew
our
Covenant
with
God
;
that
's
implied
in
Vers.
37.
They
were
not
stedfast
in
his
Covenant
.
That
's
the
true
and
principal
work
of
Repentance
,
it
makes
us
enter
into
new
Covenants
with
God
.
Initial
repentance
,
that
first
enters
us
into
the
Covenant
with
God
;
we
engage
,
and
bind
our selves
over
,
by
solemn
Covenant
,
to
become
his
servants
:
Then
,
our
renewed
repentance
,
that
bewayls
the
breaches
of
our
first
Covenants
,
and
binds
us
to
him
by
new
Engagements
.
A
sinner
is
a
Covenant-breaker
with
God
;
and
a
true
penitent
makes
up
those
breaches
,
and
puts
upon
himself
new
bonds
of
obedience
.
Here
is
the
right
method
of
Repentance
;
Not
onely
bewail
thy
particular
sin
,
into
which
thou
hast
fallen
;
but
remember
,
thou
hast
in
thy
Baptism
entred
Covenant
with
God
.
Mourn
for
the
violations
of
that
,
recal
to
mind
that
great
and
solemn
Engagement
.
Thus
,
when
the
people
of
Israel
rebelled
in
the
wilderness
,
God
commanded
them
to
return
to
the
Red-Sea
again
.
They
were
Baptized
in
the
Red-Sea
,
as
S.
Paul
speaks
:
Now
that
they
had
fallen
from
God
,
God
recalls
them
thither
again
,
to
bewail
the
breach
of
Covenant
,
that
there
they
made
with
him
.
The
remembrance
of
that
Covenant
,
must
work
us
to
Repentance
.
Renew
that
again
,
not
in
the
Ceremony
,
and
Sacrament
,
but
by
thy
new
purposes
,
and
promises
of
better
Obedience
.
In
this
sense
,
a
Christian
must
be
an
Hemero-baptist
,
wash
himself
every
day
in
that
holy
Laver.
We
have
seen
the
Several
Acts
,
in
which
their
Repentance
consisted
;
Now
follows
,
the
Second
thing
observable
;
that
's
the
failings
,
and
defects
of
their
repentance
,
that
made
it
unacceptable
.
And
they
were
four
;
-
1.
It
was
fore-slowed
,
and
untimely
;
-
2.
It
was
extorted
,
and
enforced
;
-
3.
It
was
false
,
and
hypocritical
;
-
4.
It
was
momentary
,
and
inconstant
,
and
●…ickle
.
I.
It
was
untimely
,
a
delayed
repentance
.
First
they
sinned
;
vers.
10.
They
kept
not
his
Covenant
:
again
,
vers.
17.
They
sinned
yet
more
:
still
they
went
on
.
Yet
again
,
vers.
32.
For
all
this
they
sinned
still
:
whiled
off
,
and
delay'd
,
and
set
back
their
repentance
.
Even
this
is
a
malignant
circumstance
,
breeds
a
great
flaw
,
and
blemish
in
our
repentance
,
the
late
date
it
bears
.
Oh!
repentance
should
be
a
timely
,
a
speedy
,
and
an
early
work
.
-
1.
'T
is
presently
due
,
as
soon
as
we
have
sinned
.
So
,
Ratione
officii
,
by
the
law
of
right
Reason
,
a
man
is
bound
to
be
sorry
as
soon
as
he
hath
done
evil
.
It
is
Gods
Due
,
and
he
demands
it
presently
.
Even
in
Lending
,
Solomon
bids
us
not
put
off
till
to
morrow
;
much
more
in
paying
thy
debts
.
-
2.
'T
is
good
repenting
betimes
,
Ratione
in●…erti
.
Do
it
while
thou
mayst
do
it
,
while
we
have
time
:
In
the
morning
sow
thy
seed
,
Eccles.
xi
.
6.
Thou
knowest
not
what
a
day
may
bring
forth
.
Hereafter
,
Repentance
may
be
hid
from
thine
eyes
.
We
all
pretend
,
our
resolutions
are
to
repentance
;
we
grant
we
must
repent
;
and
resolve
to
repent
before
we
dye
.
Be
it
so
.
Be
sure
thou
repent
before
thou
dye
,
and
then
thou
must
repent
speedily
;
for
,
time
to
come
,
is
a
most
hazardous
uncertainty
.
The
Jews
have
a
rule
,
He
who
vows
to
do
any
thing
before
he
dyes
,
he
must
do
it
speedily
out
of
hand
,
because
he
is
not
certain
whether
he
shall
live
till
to
morrow
;
and
then
his
Vow
is
broken
,
and
he
must
answer
for
it
.
-
3.
'T
is
good
repenting
betimes
,
Ratione
facilitatis
.
Timely
repentance
is
the
most
kindly
,
and
gentle
,
and
easie
repentance
.
A
wound
is
best
taken
,
when
it
is
green
;
deferr
to
dress
it
,
and
it
will
rankle
,
and
fester
.
A
bone
is
best
put
into
joynt
,
as
soon
as
it
is
out
;
neglect
it
any
time
,
it
will
hardly
keep
in
.
Repentance
,
't
is
the
physick
of
the
soul
;
and
physick
,
you
know
,
is
best
taken
in
a
morning
.
Thus
Peter
went
out
presently
.
When
I
was
instructed
,
I
smote
upon
my
thigh
,
Isa.
xxxi
.
19.
Ey
,
this
is
the
failing
of
these
mens
repentance
;
't
is
all
dilatory
,
posted
off
as
long
as
may
be
:
It
shews
,
-
1.
They
took
little
pleasure
in
it
.
-
2.
They
came
unwillingly
to
it
;
as
a
Bear
to
the
stake
,
who
must
be
fetch'd
about
,
with
a
ring
in
his
nose
;
they
were
not
led
to
it
by
any
inward
principle
of
grace
,
but
upon
other
inducements
,
or
enforcements
rather
.
But
yet
there
is
one
word
in
the
Text
,
that
seems
to
set
a
timelier
date
upon
their
repentance
;
'T
is
said
,
They
enquired
early
after
God
.
How
can
this
stand
with
this
procrastinating
When
?
Manè
properabant
;
so
Calvin
;
In
the
morning
they
hastned
;
Diluculò
veniebant
;
so
others
,
By
day-break
.
True
,
true
;
All
this
takes
not
off
the
charge
and
imputation
of
late
repentance
:
-
1.
Is
't
not
a
Sarcasm
,
an
holy
scorn
,
and
derision
,
of
their
slow
,
and
sluggish
returning
unto
God
?
Yes
,
yes
;
after
so
much
time
wasted
,
and
mercies
abused
,
and
provocations
multiplied
,
now
you
bestir
your selves
;
Is
this
your
early
return
to
God
?
So
shaming
their
backwardness
in
this
needful
duty
.
-
2.
The
Scripture
,
even
in
the
same
place
where
it
upbraids
sinners
with
delayes
,
yet
then
uses
this
term
of
early
seeking
.
Prov.
i.
24.
Because
when
I
have
called
,
and
ye
refused
;
I
have
stretched
out
my
hand
,
and
no
man
regarded
;
therefore
,
vers.
28.
they
,
then
shall
call
upon
me
,
but
I
will
not
answer
;
they
shall
seek
me
early
,
but
they
shall
not
find
me
.
Here
are
two
extremities
;
very
late
,
nay
,
too
late
;
and
yet
early
.
Such
conversions
then
have
an
Early
,
and
a
Late
;
or
rather
,
a
late
,
and
an
early
;
an
evening
,
and
a
morning
.
-
-
1.
They
have
Vespertinum
culpae
;
Look
at
the
time
of
their
sinning
;
oh
!
't
is
very
late
e're
they
repent
;
all
the
day
long
,
and
they
never
thought
of
it
.
But
then
,
-
2.
There
is
Matutinum
poenae
,
The
morning
of
their
punishments
.
When
Gods
judgements
break
in
upon
them
,
then
they
bestir
themselves
.
Take
their
time
of
sinning
,
so
it
is
Vesperi
:
Take
their
day
of
suffering
,
so
it
is
Manè
.
Serò
quoad
culpam
,
Citò
quoad
poenam
.
-
3.
Or
,
they
seek
and
enquire
early
,
and
yet
very
late
.
That
's
early
,
or
manè
,
when
a
man
awakens
.
The
Sluggards
morning
,
when
he
breaks
off
sleep
,
that
may
be
at
noon
,
or
night
,
in
true
computation
.
Security
layes
a
sinner
in
a
deep
sleep
;
when
Gods
hand
awakens
him
,
that
's
his
morning
;
till
then
,
he
was
asleep
.
That
's
the
first
fault
,
Untimely
.
II.
A
second
defect
of
their
repentance
,
is
,
That
it
was
enforced
:
Cum
occideret
,
When
he
slew
them
,
and
his
judgements
fell
upon
them
,
then
they
bethought
themselves
and
turned
to
him
.
That
's
a
second
malignant
circumstance
,
that
marrs
their
repentance
.
Till
then
they
never
thought
of
him
.
Many
other
times
there
were
,
that
would
have
better
become
their
repentance
;
much
better
then
this
,
When
he
slew
them
,
and
fell
upon
them
with
a
destroying
judgement
:
-
1.
Quando
peccarunt
;
As
soon
as
they
had
sinned
,
had
they
any
grace
,
they
should
have
repented
.
I
told
you
before
,
Repentance
is
presently
due
,
as
soon
as
we
have
sinned
.
God
calls
all
delayers
,
fools
.
O
ye
fools
,
how
long
will
ye
love
foolishness
?
Prov.
i.
22.
As
Tertullian
,
God
Dedicavit
poenitentiam
in
Paradiso
:
So
the
time
as
soon
as
ever
Adam
had
sinned
,
God
summon'd
him
to
repentance
.
Wisdom
and
Grace
would
have
us
do
so
.
Thus
it
was
with
David
,
when
he
numbred
the
people
,
presently
his
heart
smote
him
;
he
saw
his
fault
,
and
sorrowed
for
it
.
Well
,
suppose
they
took
not
that
first
time
;
there
are
more
intermediate
times
before
he
came
to
slay
them
:
-
2.
Quando
benefecit
eis
;
When
he
did
good
to
them
;
that
should
reclaim
them
.
-
-
1.
They
sinned
,
and
yet
he
ceased
not
from
blessing
them
.
-
2.
They
murmured
,
and
yet
he
blessed
them
.
-
3.
They
tempted
him
,
and
yet
he
fed
them
.
-
4.
They
would
pose
his
Power
,
whether
he
could
fetch
water
out
of
the
rock
,
and
he
did
it
for
them
.
Oh!
that
's
high
time
for
repentance
,
when
Gods
goodness
wrestles
,
and
strives
with
our
wickedness
,
and
would
overcome
us
.
Luther
tells
us
of
a
man
,
wicked
and
yet
prosperous
.
Vicisti
me
,
Domine
,
nimia
bonitate
tua
.
He
overcame
him
with
love
.
S.
Paul
charges
it
deeply
upon
impenitent
sinners
,
tells
them
,
It
makes
them
inexcusable
,
Rom.
ii
.
4.
Despisest
thou
the
riches
of
his
goodness
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
There
is
another
time
,
when
they
should
have
repented
;
-
3.
Quando
invitavit
;
When
by
the
Ministery
of
Moses
,
and
Aaron
,
he
found
fault
with
their
sins
,
and
called
them
to
repentance
.
That
sure
is
a
just
time
for
us
to
repent
,
when
Gods
Word
calls
us
to
repentance
.
'T
is
that
which
Christ
commends
in
the
Ninevites
,
Matth.
xii
.
41.
The
men
of
Nineveh
shall
rise
in
judgment
with
this
Generation
,
they
repented
at
the
preaching
of
Ionah
;
No
sooner
did
God
dispatch
a
Prophet
to
them
,
to
call
them
to
Repentance
,
but
they
yielded
presently
,
in
auditu
auris
.
One
look
of
Christ
made
Peter
weep
bitterly
.
It
was
that
,
which
S.
Paul
takes
comfort
in
,
in
the
matter
of
his
Conversion
,
I
was
not
disobedient
to
the
heavenly
Vision
,
Acts
xxvi
.
19.
It
was
that
also
that
commended
the
Conversion
of
those
Penitents
,
Acts
ii
.
When
they
heard
this
,
they
were
pricked
at
the
heart
.
One
Sermon
of
S.
Peter
,
reclaims
them
presently
.
The
Ministery
of
Gods
Word
is
the
great
sanctified
Instrument
to
work
us
to
Repentance
.
Yet
there
were
other
Opportunities
,
that
in
all
reason
they
should
have
taken
to
repent
,
though
they
slighted
the
former
;
That
's
-
4.
Quando
castigavit
;
When
he
did
visit
their
sins
with
more
moderate
,
and
fatherly
chastisements
.
We
know
,
God
had
his
Ferulaes
,
and
Rods
,
and
Fatherly
Corrections
,
with
which
he
did
visit
them
;
Hunger
,
and
Drought
,
want
of
bread
and
water
.
The
Wilderness
in
which
he
led
them
was
a
School
of
Afflictions
.
And
therefore
in
allusion
to
that
,
Afflictions
are
called
a
Carrying
into
the
Wilderness
,
Hos.
ii
.
14.
I
will
bring
her
into
the
wilderness
,
and
there
speak
unto
her
heart
.
'T
is
the
usual
way
God
takes
with
us
;
when
his
word
alone
will
do
us
no
good
,
to
write
our
lessons
on
our
backs
with
his
Rod.
Prosperity
makes
us
wanton
,
Affliction
often
times
hunts
us
in
,
and
brings
us
before
him
.
Sickness
,
and
Poverty
,
and
Losses
,
and
other
uncomfortable
Events
,
they
are
usual
means
to
reclaim
us
.
Hosea
,
chap.
ii
.
6.
compares
afflictions
to
an
hedg
of
thorns
;
Behold
,
I
will
hedg
up
thy
way
with
th●…rns
,
so
that
you
shall
have
little
list
to
break
out
.
Thus
was
Manasseh
converted
;
Captivity
and
Imprisonment
wrought
him
to
repentance
,
2
Chr.
xxxiii
.
12.
When
he
was
in
affliction
he
besought
the
Lord
his
God
,
and
humbled
himself
greatly
before
the
God
of
his
Fathers
.
It
was
Luther's
speech
,
Schola
Crucis
,
Schola
Lucis
.
And
it
is
the
great
aggravation
of
wicked
King
Ahaz
,
2
Chron.
xxviii
.
22.
In
the
time
of
his
distress
,
did
he
trespass
yet
more
and
more
against
the
Lord
;
this
is
that
King
Ahaz
;
that
's
his
brand
:
as
if
he
should
say
,
Here
is
a
sinner
,
whom
Affliction
will
not
tame
.
'T
is
to
great
purpose
that
Solomon
advises
us
,
Prov.
iii.
II.
My
son
,
despise
not
the
chastening
of
the
Lord
.
Gentle
Corrections
must
not
be
despised
,
nor
slighted
.
And
David
his
father
counted
it
an
happy
thing
to
get
good
by
such
chastening
,
Psal.
xciv
.
12.
Blessed
is
the
man
,
whom
thou
chastisest
,
and
teachest
him
out
of
thy
Law
.
He
shews
it
will
prevent
this
same
Occideret
,
That
thou
mayest
give
him
rest
from
the
days
of
adversity
,
until
the
pit
be
digged
for
the
wicked
,
verse
13.
Happy
chastisements
,
that
prevent
slaying
!
To
do
as
Isaiah
speaks
,
chap.
xxvi
.
16.
Lord
,
in
trouble
have
they
visited
thee
,
they
poured
out
a
prayer
,
when
thy
chastning
was
upon
them
.
No
,
this
wrought
not
with
them
,
Quando
castigavit
.
So
then
,
here
is
the
unworthy
servile
baseness
of
their
Repentance
;
no
time
would
serve
but
quando
occidit
;
when
he
slew
them
;
never
till
their
heads
were
on
the
block
.
Yes
,
this
is
Pharoah's
Repentance
;
he
stood
out
many
a
stroke
;
but
when
it
came
to
a
destruction
,
then
he
seeks
to
Moses
,
O
I
have
sinned
,
save
me
from
this
death
onely
.
We
condemn
it
in
Pharoah
,
and
wonder
at
it
here
in
the
Israelites
;
and
yet
upon
examination
,
we
shall
find
,
it
is
the
case
of
many
of
us
.
Take
it
,
-
1.
Either
more
collectively
and
largely
,
for
our
national
Repentance
;
Or
,
-
2.
More
privately
and
personally
for
each
mans
particular
.
-
-
1.
Let
us
look
abroad
;
not
to
censure
and
descant
upon
other
mens
estate
,
but
yet
we
may
soberly
consider
the
sins
of
the
times
,
and
lay
them
to
heart
.
Have
we
not
passed
all
the
former
Quandoes
,
the
Seasons
of
Repentance
with
small
Amendment
?
-
-
1.
Not
when
we
sinned
;
God
knows
many
sins
stand
upon
the
Score
,
uncancelled
by
Repentance
.
-
2.
Not
when
he
blessed
us
with
Deliverances
,
with
Peace
,
Plenty
,
Freedom
from
Annoyances
;
yet
small
fruits
upon
it
.
Evidentibus
Beneficiis
ingrati
.
-
3.
Not
when
he
hath
by
his
word
invited
to
Repentance
;
Nay
,
that
Mannah
comes
out
at
our
Nostrils
,
we
begin
to
loath
it
.
Ye
begin
to
question
whether
God
speaks
by
us
.
-
4.
Not
when
he
hath
chastised
us
in
measure
,
shot
off
warning
Pieces
,
rather
then
murdring
Cannons
;
Commotions
,
and
Plagues
,
and
unnatural
Discontents
:
we
despise
those
Chastisements
.
-
5.
When
he
comes
to
slay
us
,
then
we
will
bethink
our selves
:
When
the
Kingdom
is
on
a
light
fire
,
and
Invasions
of
Enemies
,
or
intestine
Rebellions
begin
to
destroy
us
;
then
it
is
to
be
hoped
we
will
repent
.
-
2.
Let
us
take
it
more
privately
,
and
personally
;
and
then
ask
your
hearts
what
time
you
set
for
your
Repentance
?
It
is
,
cum
occidet
,
when
we
are
on
our
Death-beds
,
and
no
hope
of
life
;
when
God
sends
his
last
Executioner
,
to
cut
us
off
from
the
land
of
the
living
,
then
we
resolve
to
repent
.
Well
,
't
is
possible
,
you
may
do
so
;
De
nemine
desperandum
,
quem
patientia
Dei
sinit
vivere
:
Yet
consider
,
-
-
1.
It
is
Infamis
Poenitentia
;
here
is
a
brand
set
upon
it
by
the
Holy
Ghost
.
-
2.
It
is
Incerta
;
There
is
small
encouragement
the
Scripture
gives
to
it
,
rather
rejects
it
.
See
what
entertainment
such
Seekers
are
promis'd
to
find
at
God's
hand
,
Prov.
1.
26.
Because
I
have
called
and
ye
refused
,
I
have
stretched
out
my
hand
,
and
no
man
regarded
,
verse
26.
I
will
also
laugh
at
your
calamity
,
I
will
mock
when
your
fear
comes
—
when
distress
and
anguish
comes
upon
you
,
verse
28.
then
they
shall
call
upon
me
,
but
I
will
not
answer
.
See
what
encouragement
such
early
Seekers
have
.
-
3.
It
is
Suspiciosa
Poenitentia
;
there
is
great
cause
to
suspect
the
goodness
of
such
Repentance
,
which
is
forced
from
us
,
cum
occideret
,
when
the
fear
of
death
surprises
us
.
A
man
may
deceive
himself
in
judging
his
Repentance
.
In
great
affliction
,
he
may
promise
fairly
,
and
think
he
hath
good
and
honest
purposes
to
forsake
his
sin
,
that
he
is
mortified
to
it
;
because
,
-
-
1.
That
lust
which
reigned
in
him
is
nipp'd
,
and
forc'd
back
by
his
affliction
:
't
is
like
the
sap
of
a
tree
in
Winter
,
all
shrunk
to
the
Root
.
Sorrow
,
and
sickness
,
and
any
great
affliction
,
is
like
Winter-Weather
,
it
nips
the
Branches
,
hinders
our
Corruption
from
sprouting
;
and
so
we
think
't
is
dead
;
but
the
Root
holds
life
and
sap
:
Warm
Weather
of
Prosperity
will
make
it
spring
again
;
like
Iob's
tree
,
chap.
xiv
.
8
,
9.
Through
the
sent
of
waters
it
will
bud
,
and
bring
forth
boughs
like
a
plant
.
-
2.
In
the
fear
of
death
,
or
any
sore
affliction
,
we
may
take
our selves
to
be
mortified
,
because
afflictions
will
justle
out
temptations
of
sinful
pleasures
;
he
hath
lost
the
relish
of
them
for
a
time
:
As
sick
men
can
find
no
sweetness
in
meats
,
which
otherwise
they
delight
in
;
because
their
taste
is
for
a
time
embittered
.
Let
them
recover
health
,
and
they
will
fall
to
again
.
-
3.
In
sickness
many
take
themselves
mortified
,
not
because
sin
is
weakened
in
them
,
but
nature
is
infeebled
;
that
withdraws
her
strength
by
which
sin
was
active
:
recover
nature
,
and
sin
will
recover
.
As
a
〈◊〉
in
a
tree
,
let
the
tree
spring
,
and
that
will
spring
too
.
'T
is
not
the
body
of
sin
that
is
mortified
,
but
the
body
of
nature
is
infeebled
.
Put
not
thy
Conversion
then
upon
such
hazardous
adventures
;
stay
not
till
he
comes
to
slay
thee
by
death
.
It
is
an
infamous
,
't
is
an
uncertain
,
't
is
a
suspicious
Repentance
;
thou
mayest
be
mistaken
in
it
.
Come
we
to
,
III.
The
third
defect
of
their
Repentance
,
that
's
falsness
,
and
dissembling
;
it
was
a
flattering
,
unsound
,
hypocritical
Repentance
.
Nevertheless
they
did
flatter
him
with
their
mouth
,
and
they
ly●…d
unto
him
with
their
tongue
.
All
their
conversion
and
turning
to
God
was
but
flattery
and
falshood
.
And
this
Flattery
and
falshood
will
appear
,
-
1.
In
their
Professions
.
-
2.
In
their
Promises
;
Flattering
Professions
and
false
Promises
.
-
-
1.
Flattery
is
seen
in
Professions
;
-
-
1.
A
Flatterer
will
profess
a
great
esteem
of
goodness
and
worth
in
the
Person
whom
he
applies
himself
to
;
ready
to
ascribe
much
unto
him
:
So
did
these
hollow
Converts
;
In
their
Affliction
,
they
acknowledged
,
God
was
their
rock
,
and
strength
,
and
the
high
God
their
Redeemer
,
verse
35.
Thus
the
Herodians
flattered
Christ
,
Matth.
xxii
.
16.
Master
,
we
know
that
thou
art
true
,
and
teachest
the
way
of
God
in
truth
,
and
regardest
no
mans
person
.
Christ
discovers
them
,
Why
tempt
ye
me
,
ye
hypocrites
?
Such
are
the
soothings
of
unsound
repentance
,
when
affliction
presses
us
.
Oh!
then
we
will
acknowledge
God
,
and
his
goodness
;
As
Benhadad
did
with
the
King
of
Israel
,
O
the
Kings
of
Israel
are
merciful
Kings
;
but
yet
false
and
treacherous
for
all
his
profession
:
when
he
recovers
his
strength
,
he
will
renew
his
war
with
him
.
-
2.
Flattery
is
seen
in
profession
of
great
love
,
and
affection
.
Iudas
his
kiss
,
a
testimony
of
great
love
,
as
if
Christ
were
dear
to
him
.
Such
Professions
hypocritical
repentance
will
make
under
Affliction
.
Such
love
Ziba
shews
to
David
;
professed
great
love
and
loyalty
to
him
.
The
Jews
had
such
blandishments
to
God-ward
,
Isai.
xxix
.
13.
They
drew
near
him
with
their
mouth
,
and
with
their
lips
did
honour
him
.
In
our
extremities
,
who
but
God
,
and
Christ
are
in
cur
mouths
?
then
we
seem
much
to
affect
them
.
-
3.
Flattery
is
seen
in
profession
of
sorrow
for
any
offence
.
A
Dissembler
to
escape
his
due
〈◊〉
will
confess
all
,
and
profess
great
sorrow
for
former
offences
.
Thus
did
railing
Shimei
to
David
;
Oh
,
who
so
sorry
for
his
offence
,
who
so
submiss
in
confessing
it
?
2
Sam.
xix
.
18.
And
such
professions
an
hypocrite
under
the
lash
will
make
to
God
.
The
Israelites
,
when
thunder
and
lightnings
were
about
their
ears
,
O
we
have
sinned
in
asking
a
King
,
besides
all
our
other
sin●…
,
1
Sam.
xii
.
19.
These
are
flattering
Professions
.
-
2.
As
they
flatter'd
in
their
Professions
,
so
they
were
false
in
their
Promises
.
Repentance
will
make
Vows
and
Promises
;
and
so
will
this
false
and
counterfeit
Repentance
abound
in
Promises
.
Ask
Pharaob
,
If
God
spare
thee
this
time
,
wilt
thou
let
Israel
go
?
O
yes
,
No
longer
stay
.
An
Hypocrite
will
go
about
to
bribe
God
with
Promises
;
Spare
me
this
one
time
,
I
will
become
a
new
man
;
yet
all
false
.
A
double
Falsness
;
-
-
1.
False
in
Intention
;
He
sayes
what
he
never
means
,
his
tongue
contradicts
his
heart
.
-
2.
False
in
Performance
;
He
never
makes
good
what
he
saith
.
David
calls
it
a
lying
,
fained
Obedience
,
Psal.
lxvi
.
3.
Through
the
greatness
of
thy
power
,
shall
thine
enemies
yield
fained
obedience
unto
thee
;
False
and
Counterfeit
.
So
then
,
In
that
these
Jews
were
thus
false
and
fraudulent
in
their
repentance
;
it
will
discover
unto
us
the
dangerous
condition
of
this
sin
of
Hypocrisy
,
in
three
strains
of
Hypocrisy
:
-
1.
See
the
guile
of
Hypocrisy
;
Rather
then
fail
,
it
will
counterfeit
and
act
any
duty
,
though
never
so
unacceptable
,
as
Repentance
is
.
No
duty
in
Religion
goes
down
so
hard
with
an
Hypocrite
,
as
Repentance
.
Repentance
is
a
shaming
duty
;
A
penitent
must
confess
,
and
acknowledge
he
hath
sinned
;
take
shame
and
confusion
to
himself
;
cry
with
the
Leper
,
I
am
unclean
.
Now
Hypocrites
are
,
Animalia
Gloriae
,
all
for
their
Credit
and
Reputation
.
In
matter
of
Opinion
,
they
are
in
no
Errour
;
Quod
volumus
sanctum
est
.
What
?
Are
we
ignorant
and
blind
also
?
Iob.
ix
.
40.
In
matter
of
Conversation
,
they
are
without
spot
or
wrinkle
;
You
are
they
which
justifie
themselves
before
men
.
Luke
xvi
.
14.
It
is
hard
to
bring
them
to
acknowledge
either
errour
or
fault
;
But
yet
,
if
it
makes
for
their
turn
,
they
will
even
act
a
penitential
part
,
and
confess
,
and
recant
,
and
seem
to
be
sorry
for
sin
.
So
did
Simon
Magus
,
and
King
Saul
.
-
2.
See
the
pertinacy
,
and
obstinacy
of
hypocrisie
;
It
will
act
,
and
counterfeit
,
and
not
give
over
,
no
,
not
in
the
greatest
affliction
.
Cum
occideret
,
when
Gods
hand
is
slaying
them
,
yet
then
they
will
counterfeit
.
Neither
mercies
,
nor
miracles
,
nor
chastisements
,
nor
plagues
,
will
alter
or
change
him
.
Let
favour
beshewed
to
him
,
yet
he
will
not
learn
righteousness
;
Nay
,
Let
Gods
hand
be
lifted
up
,
yet
they
will
not
see
it
.
Isai.
xxvi
.
10.
Of
all
other
sinners
,
an
Hypocrite
is
the
most
hopeless
,
and
incorrigible
.
Afflictions
have
brought
home
prophane
sinners
;
but
an
Hypocrite
will
stand
out
that
too
;
either
accuse
God
for
afflicting
him
,
or
dissemblingly
accuse
himself
;
like
some
desperate
Cutpurse
,
that
will
steal
in
the
Sessions-house
,
or
at
the
Gallows
.
-
3.
See
the
stupor
,
and
brutish
sottishness
of
Hypocrisie
.
It
will
not
only
undertake
to
deceive
men
,
but
God
also
;
think
to
mock
him
with
flatteries
,
and
lyes
.
As
Ah●…z
,
how
did
he
cover
his
infidelity
?
O
he
would
not
tempt
God
.
What
saith
Isaiah
?
Isai.
vii
.
13.
Is
it
a
small
thing
to
weary
men
,
but
will
ye
weary
my
God
also
?
An
Hypocrite
will
not
onely
faulter
with
men
,
seek
to
delude
the
world
but
,
they
are
lying
children
to
God
.
Isai.
xxx
.
9.
Thus
S.
Peter
charges
Ananias
and
Sapphira
,
that
they
lyed
not
to
men
,
but
to
the
Holy
Ghost
,
Acts
v.
4.
Thus
Isaiah
brings
in
the
Hypocrites
of
his
time
,
boasting
even
to
God
,
of
their
hypocritical
service
and
devotion
,
Isai.
lviii
.
3.
Wherefore
have
we
fasted
,
and
thou
seest
it
not
?
Wherefore
have
we
afflicted
our
soul
,
and
thou
takest
no
knowledge
?
Indeed
,
Hypocrites
are
in
truth
,
secret
Atheists
,
They
turn
the
glory
of
God
into
an
Idol
,
so
hoping
to
put
him
off
with
vizards
,
and
counterfeits
;
worse
than
Iacob
toward
Isaac
,
God
can
neither
see
,
nor
feel
,
nor
find
out
their
mockeries
.
That
's
the
third
,
the
falsness
of
their
Repentance
.
Come
we
to
,
IV.
The
fourth
defect
of
their
Conversion
and
Repentance
,
It
was
momentary
and
unconstant
,
Vers.
37.
Their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
And
this
clause
comes
in
as
a
proof
of
the
former
;
't
is
a
Conviction
of
their
unsound
and
hypocritical
repentance
.
And
here
is
a
double
Conviction
,
by
which
an
Hypocrite
may
judg
of
himself
.
Their
repentance
was
false
and
fained
.
-
1.
Because
it
was
not
hearty
.
True
repentance
is
hearty
repentance
.
If
the
heart
be
wanting
,
it
is
counterfeit
,
and
hypocritical
:
Their
heart
was
not
right
with
him
.
Their
repentance
was
false
and
fained
.
-
2.
Because
it
was
not
lasting
and
durable
;
They
were
not
stedfast
in
his
Covenant
.
-
1.
It
was
hypocritital
,
because
it
was
not
cordial
and
hearty
.
How
was
it
not
hearty
?
were
they
not
in
earnest
?
was
it
meer
out-side
,
acted
,
pretended
repentance
?
'T
is
likely
not
.
There
is
a
double
Hypocrisie
;
-
-
1.
Formal
,
and
express
,
when
he
that
acts
it
,
intends
onely
to
counterfeit
,
means
nothing
else
.
That
's
gross
hypocrisie
.
Such
were
the
Pharises
in
Christ's
time
,
and
the
world
is
full
of
them
.
Hardly
can
we
think
a
man
in
such
a
case
as
these
Israelites
were
now
in
,
at
the
point
of
death
,
would
be
so
gross
,
as
to
mock
God
expresly
.
-
2.
There
is
hypocrisie
of
a
finer
thread
,
that
's
interpretative
hypocrisie
;
Such
an
hypocrisie
wherein
we
deal
falsly
with
God
,
and
our selves
too
:
Such
as
God
will
judge
hypocrisie
.
How
's
that
?
when
a
man
rests
in
some
acts
of
repentance
,
but
yet
fails
,
and
falls
short
in
the
main
,
and
is
careless
of
that
.
As
-
-
1.
There
are
some
actions
of
repentance
,
as
confession
of
Sin
,
calling
for
Mercy
,
promising
Amendment
;
these
are
good
,
but
yet
more
is
required
.
-
2.
There
are
some
affections
,
and
passions
of
repentance
;
as
sadness
,
and
sorrow
,
and
feat
,
and
anxiety
,
dejection
of
mind
,
and
other
passionate
motions
;
these
also
are
good
,
but
yet
fall
short
.
-
3.
What
then
is
wanting
?
The
main
of
all
is
,
that
the
heart
must
be
changed
.
I
say
,
changed
.
It
may
be
affected
,
dejected
,
and
troubled
,
and
yet
remain
as
bad
as
ever
.
So
it
was
with
Pharaoh
;
the
terrours
of
God
deeply
affected
him
.
So
Ahab
was
strangely
cast
down
upon
Elijah's
threatnings
;
was
sad
in
good
earnest
.
And
what
think
you
of
Iudas
?
was
not
he
much
affected
?
But
yet
,
no
true
change
was
wrought
in
their
hearts
;
they
were
the
same
men
still
;
Pharaoh
an
oppressour
in
his
heart
,
Ahab
a
persecutour
.
Here
then
is
that
which
makes
up
repentance
to
be
true
and
spiritual
,
and
such
as
God
will
accept
;
when
it
puts
a
new
heart
into
us
,
changes
our
natures
from
what
we
were
before
,
begets
in
us
new
resolutions
,
that
we
chuse
what
we
refused
,
love
what
we
hated
;
frames
the
very
heart
a-new
.
In
this
case
,
hypocrisie
works
like
Art
,
sincerity
like
Nature
.
How
is
that
?
Why
Nature's
work
begins
within
,
frames
the
inward
of
a
man
:
first
the
heart
,
then
shapes
the
outward
members
,
so
doth
Sincerity
;
But
Art
,
that
works
upon
the
outside
,
alters
the
figure
and
outward
lineaments
,
goes
no
further
,
so
doth
Hypocrisie
.
Judge
thy
conversion
by
this
trial
;
Art
thou
another
man
?
a
new
frame
put
into
thee
?
hath
God
taken
away
thy
stony
heart
?
so
,
thy
profane
,
or
covetous
,
or
proud
heart
?
and
given
thee
an
heart
of
flesh
,
&
c
?
-
2.
A
second
Conviction
of
their
unsoundness
of
repentance
is
,
that
it
was
a
flitting
,
momentary
,
unconstant
repentance
;
They
were
not
stedfast
in
his
Covenant
.
That
's
a
second
Conviction
.
True
repentance
will
prove
lasting
repentance
;
Hypocritical
repentance
is
slippery
,
and
unconstant
.
A
true
Convert
hath
an
inward
principle
of
repentance
planted
into
him
;
Grace
is
a
second
Nature
,
and
works
constantly
,
as
nature
doth
;
but
an
Hypocrite
in
his
actions
of
reformation
and
repentance
,
is
moved
,
not
by
an
inward
principle
of
God
,
but
by
some
outward
motive
.
When
that
ceases
,
his
conversion
fails
.
The
motions
of
Piety
in
a
good
Christian
,
are
like
natural
motions
;
the
motions
of
an
Hypocrite
,
are
as
artificial
motions
.
The
motions
of
the
Sun
,
and
the
motions
of
a
Clock
,
keep
time
alike
;
and
for
a
time
;
we
will
say
,
the
Clock
goes
as
true
as
the
Sun
.
Ey
,
but
here
's
the
difference
,
the
one
moves
out
of
an
inward
principle
,
naturally
;
the
other
,
the
Clock
,
is
moved
by
an
outward
principle
;
the
weight
,
and
plummet
makes
it
go
;
and
when
that
is
down
,
the
Clock
stands
still
:
Or
,
as
in
waters
,
a
natural
Stream
flows
always
,
it
is
fed
with
a
Spring
;
but
a
sudden
Land-floud
,
though
it
runs
strongly
for
a
while
,
yet
it
will
dry
up
,
it
hath
no
spring
,
or
fountain
to
feed
it
.
A
great
difference
'twixt
affectation
that
will
tire
;
and
affection
,
which
will
hold
out
:
A
great
difference
'twixt
passion
,
which
is
sudden
,
comes
and
goes
;
and
fixt
resolution
,
which
is
constant
.
An
Hyocrite
is
like
an
unbroken
Horse
,
he
may
strike
a
stroak
or
two
right
,
but
falls
to
his
trot
.
Sudden
flushings
of
heat
are
one
thing
,
and
the
kindly
warmth
at
the
heart
is
another
.
A
good
Christian
is
the
same
out
of
affliction
,
that
he
is
in
affliction
.
An
Hypocrite
,
Oh!
he
is
a
new
man
on
his
sick-bed
;
recover
him
,
and
ye
discover
him
as
covetous
,
as
profane
as
ever
.
In
affliction
he
vows
,
in
prosperity
he
forgets
his
vows
.
What
saith
David
?
My
heart
is
fixed
,
O
Lord
,
my
heart
is
fixed
.
Psal.
lxvi
.
13.
I
will
pay
thee
my
vows
,
which
my
lips
have
uttered
,
and
my
mouth
hath
spoken
,
when
I
was
in
trouble
.
In
his
repentance
,
he
hath
renewed
his
Covenants
with
God
,
and
he
will
not
break
with
him
.
Failings
he
may
have
,
but
yet
he
revoltes
not
;
trip
he
may
,
but
yet
recovers
.
Davids
resolution
is
his
,
I
will
never
forget
thy
Commandments
,
for
by
them
thou
hast
quickened
me
.
A
SERMON
ON
ISAI
.
xxvi
.
9.
—
When
thy
Iudgements
are
in
the
earth
,
the
Inhabitants
of
the
world
will
learn
righteousness
.
THis
Chapter
is
stiled
by
the
Prophet
Isaiah
,
Canticum
,
A
Song
.
Vers.
1.
In
that
day
shall
this
Song
be
sung
in
the
land
of
Iudah
.
A
Song
,
penn'd
and
prepared
for
the
people
of
God
against
their
return
out
of
Captivity
.
The
Prophet
not
onely
forewarns
them
of
it
,
that
they
must
all
be
in
bondage
to
the
King
of
Babylon
;
but
foresees
,
and
assures
them
they
shall
not
perish
there
,
but
they
shall
be
brought
back
again
into
their
own
Countrey
.
Thus
the
Prophet
,
placed
in
Excelsa
Fidei
specula
,
in
Faith's
Watch-tower
,
foresees
their
miseries
,
and
foretels
their
deliverance
.
And
this
prediction
of
their
deliverance
is
framed
into
a
Song
;
that
,
as
the
occasion
will
be
comfortable
,
the
matter
triumphant
,
so
it
bespeaks
suitable
affections
,
chearful
and
joyful
thanksgivings
unto
God
.
Thus
light
is
sown
for
the
righteous
,
and
gladness
for
the
upright
in
heart
,
Psal.
xcvii
.
11.
In
the
midst
of
all
troubles
and
afflictions
,
yet
there
is
a
Seed-time
,
and
there
shall
be
an
Harvest
of
Joy
,
and
Comfort
.
Esay
,
he
sowes
this
Seed
in
Promises
,
and
,
in
Gods
good
time
,
they
shall
reap
the
Harvest
in
a
full
Performance
.
This
Song
consists
of
many
sweet
strains
;
'T
is
partly
Eucharistical
,
a
Psalm
of
Thankfulness
;
and
partly
Didactieal
;
M●…schil
(
as
David
terms
many
of
his
Psalms
)
a
Psalm
,
or
Song
,
to
give
Instruction
.
And
the
Text
belongs
to
this
second
sort
;
'T
is
a
strain
of
Instruction
.
This
well
learned
,
and
practised
,
will
make
the
other
strain
seasonable
unto
us
.
Let
us
first
learn
righteousness
,
by
Gods
just
judgements
;
and
that
will
bring
us
to
a
condition
of
Joy
,
and
Thankfulness
,
for
his
merciful
Deliverances
.
The
Text
,
it
shews
us
what
use
we
are
to
make
of
Gods
Visitations
;
what
's
the
profit
,
and
improvement
we
must
make
of
our
sufferings
and
afflictions
.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
are
so
many
lessons
,
and
instructions
to
us
;
and
we
must
undergo
them
accordingly
,
and
learn
righteousness
by
them
.
So
then
,
the
Text
recommends
unto
us
this
Truth
,
That
the
land
of
Affliction
,
't
is
,
and
ought
to
be
,
the
School
of
Instruction
.
And
herein
we
may
consider
two
things
:
-
1.
Doctorem
.
-
2.
Disciplinam
.
-
-
1.
What
is
that
that
must
teach
us
;
that
is
,
our
Afflictions
;
they
are
our
Instructours
.
-
2.
What
we
must
learn
by
them
;
We
must
learn
righteousness
by
them
:
That
's
the
Discipline
and
Instruction
we
must
receive
by
them
.
First
,
Let
us
consider
what
's
that
which
must
teach
and
instruct
us
;
They
are
our
Sufferings
and
Afflictions
.
And
they
are
here
described
unto
us
in
a
threefold
Notion
▪
-
1.
In
their
Nature
and
Propriety
,
what
,
and
whose
they
are
;
what
we
must
esteem
our
Afflictions
to
be
;
they
are
no
other
then
Gods
judgements
.
-
2.
They
are
described
by
their
Time
and
Season
;
that
's
implyed
in
this
particle
of
Time
,
Quando
,
When.
-
3.
They
are
described
by
the
circumstance
of
Place
,
where
they
are
inflicted
.
That
which
God
makes
the
School
of
Correction
,
that
's
the
earth
.
When
thy
judgements
are
in
the
earth
.
1.
Consider
their
Nature
and
Propriety
.
Afflictions
and
Calamities
,
they
are
Gods
judgements
.
It
is
a
point
of
Piety
,
to
know
and
acknowledge
this
Truth
,
That
whatsoever
befalls
us
,
all
our
Sufferings
,
Personal
or
National
,
God
is
the
Authour
of
them
;
't
is
his
hand
that
inflicts
them
.
And
the
Prophet
Ieremiah
makes
it
a
point
of
Wisdom
to
acknowiedge
this
,
chap.
ix
.
12.
Who
is
a
wise
man
,
that
may
understand
this
?
—
for
what
the
land
perisheth
.
It
is
great
wisdome
to
know
from
whom
,
and
for
what
our
Afflictions
are
come
upon
us
.
-
1.
It
is
an
acknowledgement
that
God
expects
from
us
.
He
looks
we
should
see
him
in
all
our
Sufferings
,
and
observe
his
hand
in
them
.
Hear
the
rod
,
and
who
hath
appointed
it
,
Mica
.
vi
.
9.
and
know
whose
hand
it
is
that
brings
it
.
-
2.
He
challengeth
these
Afflictions
to
himself
,
as
his
own
special
administrations
.
Is
there
any
evil
in
the
City
,
and
the
Lord
hath
not
done
it
?
Amos
iii.
6.
I
form
the
light
,
and
create
darkness
;
I
make
peace
,
and
create
evil
;
I
the
Lord
do
all
these
things
,
Isai.
xlv
.
7.
-
3.
He
takes
it
hainously
,
as
a
great
indignity
offer'd
to
his
Providence
,
that
we
will
not
acknowledge
him
in
all
our
Sufferings
.
Our
Prophet
complains
of
it
,
vers.
11.
Lord
,
when
thy
hand
is
lifted
up
,
they
will
not
see
it
;
give
no
testimony
to
his
just
proceedings
.
See
what
construction
God
makes
of
this
;
he
accounts
it
no
better
then
a
reproach
,
and
slander
cast
upon
him
.
Ier.
v.
12.
They
have
belyed
the
Lord
,
and
said
,
'T
is
not
he
.
In
all
our
Sufferings
,
it
must
make
us
confess
with
old
Eli
,
It
is
the
Lord
:
and
conclud●…
of
our
Affliction
,
as
David
did
of
Promotion
,
It
comes
neither
from
the
East
,
nor
from
the
West
,
nor
any
other
point
of
the
Compass
;
but
,
In
the
hand
of
the
Lord
there
is
a
Cup
,
and
he
reacheth
it
to
us
,
and
pours
it
upon
us
.
A
necessary
Truth
it
is
,
and
yet
we
are
exceeding
backward
to
learn
it
.
And
this
backwardness
in
us
,
is
grounded
upon
two
difficulties
:
-
1.
This
acknowledgment
,
it
is
Confessio
Fidei
;
and
all
men
have
not
this
Faith
,
to
see
and
discern
our
calamities
and
miseries
from
whence
they
come
.
Many
feel
the
rod
,
that
cannot
hear
it
;
feel
the
smart
of
it
,
that
cannot
apprehend
who
hath
appointed
it
.
With
Belshazzar
,
we
can
see
the
Hand-writing
upon
the
Wall
but
we
cannot
read
it
,
and
understand
the
meaning
of
it
.
As
the
Jews
,
when
God
spake
from
heaven
,
Iohn
xii
.
29.
They
said
,
it
thundred
;
it
was
but
a
ratling
in
the
Sky
,
they
made
no
more
of
it
:
So
,
a
natural
man
without
Faiths
prospective
,
can
hardly
look
so
high
as
to
the
hand
of
God
.
The
evil
we
suffer
,
't
is
but
some
distemper
in
nature
;
or
the
malice
of
men
;
or
,
if
it
be
more
immediately
from
God
,
then
it
is
chance
and
fortune
,
any
thing
rather
then
God
,
that
doth
afflict
us
.
Whereas
Faith
and
Piety
overlooks
secondary
causes
,
and
fixes
upon
God
.
Iob
neither
mentions
Sabeans
,
nor
Caldeans
in
all
his
losses
,
but
acknowledges
God
in
all
his
sufferings
:
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
.
This
made
Ioseph
,
when
he
was
shamefully
entreated
by
his
unnatural
brethren
,
acknowledg
to
them
,
Non
vos
,
sed
Deus
;
't
was
not
you
,
but
God
,
that
lent
me
into
Egypt
.
-
2.
Men
are
exceeding
loth
to
acknowledge
their
sufferings
to
be
Gods
judgements
,
upon
another
difficulty
;
'T
is
Confessio
reatùs
;
it
bewrays
our
guiltiness
;
it
carries
with
it
an
acknowledgment
,
that
all
is
not
well
'twixt
God
and
us
,
but
that
he
is
become
our
enemy
,
and
fights
against
us
.
Now
naturally
we
are
very
unwilling
to
think
that
God
hath
any
quarrel
against
us
.
It
is
a
deceit
which
we
are
exceedingly
subject
unto
.
Prone
we
are
to
delude
our selves
with
this
false
perswasion
,
that
God
and
we
stand
in
good
terms
.
How
hardly
could
Samuel
dispute
Saul
out
of
this
delusion
,
and
make
him
confess
there
was
a
breach
'twixt
God
and
him
?
We
are
very
desirous
in
all
our
afflictions
,
if
it
be
possible
,
to
prove
that
God
is
not
the
Authour
of
them
,
but
some
other
cause
:
Iudiciis
Dei
detrahimus
,
ne
peccatores
nos
esse
cognoscamus
,
saith
Salvian
.
As
Pharaoh
laboured
a
long
time
to
prove
that
God
sent
not
those
plagues
upon
him
,
but
that
Moses
wrought
them
some
other
way
;
his
Inchanters
could
do
as
much
as
that
came
to
.
It
is
no
easie
matter
to
make
us
acknowledge
,
either
our
doings
of
evil
to
be
sins
against
God
;
or
our
sufferings
of
evil
,
to
be
judgements
from
God
.
Thy
judgements
,
saith
David
,
are
far
out
of
his
●…ght
;
that
makes
him
tush
,
and
puff
at
all
his
afflictions
.
So
then
,
the
point
is
briefly
thus
much
;
The
evils
and
calamities
which
we
suffer
,
they
are
Gods
judgements
;
't
is
our
duty
so
to
esteem
them
,
to
acknowledge
them
Acts
of
Divine
Justice
.
And
that
will
draw
from
us
three
other
Acknowledgments
,
and
clear
and
justifie
Gods
proceedings
from
three
Imputations
.
Are
our
afflictions
Gods
judgements
?
Then
,
-
1.
They
are
deserved
by
us
;
God
doth
justly
inflict
them
upon
us
,
Sine
iniquitate
.
-
2.
They
are
advisedly
decreed
,
and
wisely
ordain'd
;
he
brings
them
upon
us
,
Sine
temeritate
;
he
doth
not
cast
them
upon
us
at
all
adventures
,
and
unadvisedly
.
-
3.
They
are
proportion'd
in
a
just
and
holy
manner
,
with
a
due
measure
and
moderation
;
he
sends
them
upon
us
,
Sine
furore
;
not
in
rage
and
fury
.
-
-
1.
Our
miseries
and
afflictions
,
they
are
Gods
judgements
,
and
therefore
deserved
.
We
must
not
charge
God
foolishly
,
but
acknowledg
him
to
be
righteous
in
all
his
proceedings
.
Indeed
,
while
we
have
to
deal
with
men
,
In
foro
humanae
Iustitiae
,
we
may
have
something
to
say
:
We
may
charge
them
with
violence
and
oppression
,
and
plead
our
innocency
:
But
when
we
consider
,
Gods
hand
is
in
all
that
we
suffer
,
that
will
convince
us
of
sin
.
His
judgements
are
evident
convictions
of
our
sinful
provocations
.
I
know
,
O
Lord
,
saith
David
,
that
thy
judgements
are
just
,
Psal.
cxix
.
The
violence
of
men
doth
not
impeach
the
justice
of
God
;
nor
doth
the
justice
of
God
warrant
,
or
excuse
the
violence
of
men
.
Iehu
must
answer
for
all
that
bloud
which
was
shed
in
Iezreel
;
and
yet
Iezreel
,
by
Divine
Sentence
,
was
devoted
to
destruction
,
Hos.
i.
4.
Vos
cogitâstis
malum
,
sed
Deus
vertit
in
bonum
;
You
thought
evil
against
me
,
but
God
meant
it
to
good
,
said
Ioseph
to
his
unnatural
brethren
,
that
sold
him
into
Egypt
.
Their
wicked
designs
were
no
impeachments
to
Gods
holy
purposes
.
Quod
homo
facit
improbè
,
Deus
facit
justé
.
The
malice
of
men
can
be
no
prejudice
to
the
justice
of
God
.
We
owe
this
dutiful
acknowledgement
to
God
in
all
our
afflictions
.
We
must
accept
of
the
punishment
of
our
iniquity
,
Levit.
xxvi
.
41.
Thus
the
Church
of
God
submits
her self
to
Gods
severity
;
I
will
bear
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
,
Micah
vii
.
9.
And
so
again
,
Lam.
i.
The
Lord
is
righteous
,
for
I
have
rebelled
against
him
.
In
all
heavy
calamities
of
warr
and
blood-shed
,
of
dearth
and
famine
,
of
sickness
and
diseases
,
we
may
take
up
the
Prophet
Habakkuks
question
,
Was
the
Lord
displeased
against
the
Rivers
?
Was
thine
anger
against
the
rivers
?
Was
thy
wrath
against
the
Sea
?
So
may
we
say
;
Is
the
Lord
displeased
with
the
course
of
nature
,
that
he
makes
it
unkindly
?
Is
he
angry
with
the
quiet
and
peaceable
order
of
the
world
,
that
he
turns
it
all
into
up-rore
and
confusion
?
No
verily
,
he
is
the
God
of
order
,
not
of
confusion
;
he
is
the
God
of
peace
,
not
of
dissention
;
but
our
sins
have
bred
and
brought
upon
us
those
judgements
.
We
are
like
chimneys
,
set
on
fire
with
our
own
soot
.
We
minister
the
fewel
that
feeds
the
fire
of
Gods
indignation
.
That
's
the
first
;
they
are
judgments
,
and
therefore
deserved
.
-
2.
Our
miseries
are
Gods
judgments
,
and
therefore
wisely
decreed
,
and
ordered
by
God
;
he
sends
them
upon
us
,
Sine
temeritate
;
not
unadvisedly
.
Our
afflictions
,
they
are
not
casualties
,
but
the
wise
and
holy
dispensations
of
a
righteous
God
.
In
regno
providentiae
,
non
est
locus
temeritati
.
Chance
,
or
mishaps
,
have
no
place
,
bear
no
sway
,
in
the
kingdome
of
Providence
,
and
government
of
God
.
Our
sufferings
,
they
are
not
Missilia
fortunae
,
scatterings
of
fortune
(
as
the
Philistins
thought
of
their
diseases
,
It
may
be
,
't
is
but
a
chance
that
hath
befallen
us
.
)
No
,
they
are
right-ayming
thunderbolts
,
as
the
book
of
Wisdome
excellently
calls
them
.
Our
chastisements
,
they
come
from
the
hand
of
God
,
that
doth
wisely
order
them
;
they
lye
not
at
the
feet
of
Fortune
,
to
be
spurn'd
into
the
world
at
all
adventures
.
Thus
the
Scripture
tells
of
the
bending
of
his
Bow
,
and
the
preparing
of
his
Arrows
;
and
he
shoots
not
at
rovers
(
as
that
man
that
hit
Ahab
in
the
battel
,
it
was
unwittingly
done
,
and
at
all
adventure
)
but
he
hath
a
steddy
aym
.
He
sets
up
a
sinner
as
his
mark
,
at
which
he
levels
and
directs
his
stroke
.
The
most
uncertain
,
and
seemingly
casual
afflictions
,
are
yet
wisely
and
steddily
ordered
by
Divine
Providence
.
Amongst
the
Plagues
of
Egypt
,
that
of
the
Swarms
of
Flies
was
the
most
unlikely
to
be
subject
to
Guidance
;
Who
can
order
,
or
direct
the
tumultuary
motions
of
those
living
Atoms
,
and
errattick
Creatures
?
Yet
,
what
saith
God
of
that
Judgment
?
Exod.
viii
.
I
will
send
swarms
of
flies
,
and
the
houses
of
the
Egyptians
shall
be
full
of
them
;
but
in
Goshen
,
where
my
people
dwell
,
no
swarms
of
flies
shall
be
there
.
Thus
also
he
calls
the
Annoyance
of
Locusts
,
and
Catter-pillars
his
great
Army
,
of
which
he
is
Commander
;
and
see
how
he
orders
them
,
They
shall
march
every
one
in
his
wayes
,
they
shall
not
break
their
ranks
,
they
shall
walk
every
one
in
his
path
,
as
a
well-ordered
Army
,
Ioel
ii
.
It
makes
us
acknowledge
't
is
neither
fate
,
nor
fortune
,
neither
natural
destiny
,
nor
uncertain
casualty
,
but
the
holy
hand
of
God
that
doth
afflict
and
punish
us
.
-
3.
They
are
Iudgments
,
and
therefore
proportioned
in
a
due
measure
,
and
moderation
;
he
brings
them
upon
us
,
Sine
furore
.
Rage
and
fury
are
boundless
,
doth
all
in
extremity
.
But
Justice
and
Judgment
sets
limits
to
it self
;
keeps
within
Compass
of
a
just
Moderation
.
Dispensator
poenarum
est
,
&
non
profusor
.
S.
Basil
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
-
1.
He
proportions
our
sufferings
to
the
measure
of
our
sins
.
That
's
Proportio
Iustitiae
.
He
ponders
our
punishments
with
the
weight
of
our
sins
,
Ut
punire
videatur
justitia
,
non
potestas
,
saith
Salvian
;
therein
rather
discharging
the
office
of
a
Judge
,
then
fulfilling
the
pleasure
of
an
angry
Potentate
.
Yea
,
and
this
he
doth
with
much
abatement
.
He
punishes
not
ultra
,
but
citra
;
his
Judgments
fall
short
,
and
on
this
side
of
our
Iniquities
.
He
punishes
us
less
then
our
deservings
,
Ezra
ix
.
He
serves
out
his
Judgments
with
the
Strike
,
not
with
the
heaped
Measure
.
-
2.
He
proportions
his
Judgments
with
an
eye
to
our
infirmities
;
That
's
Proportio
Misericordiae
.
He
considers
not
onely
what
we
do
deserve
,
but
what
we
can
endure
.
He
knows
our
weakness
,
and
will
not
over-charge
us
with
unsupportable
Judgments
.
I
will
not
contend
for
ever
,
neither
will
I
be
always
wroth
,
saith
God
in
Isaiah
,
for
the
spirit
would
fail
before
me
,
and
the
souls
which
I
have
made
.
He
so
remembers
us
to
be
sinners
,
as
that
he
forgets
not
we
are
weak
Creatures
;
able
to
deserve
that
,
which
we
are
not
able
to
endure
.
His
punishments
do
not
come
upon
us
in
their
perfection
,
as
elsewhere
he
threateneth
,
Isai.
xlvii
.
9.
Thus
God
proportions
our
Afflictions
,
as
he
did
the
manner
of
Legal
Purifications
.
That
which
could
endure
the
fire
,
was
to
pass
through
the
fire
;
but
that
which
could
not
endure
the
fire
,
was
to
pass
through
the
water
.
It
was
his
gracious
dealing
with
his
people
;
How
oft
did
they
provoke
him
in
the
Wilderness
?
But
yet
He
destroyed
them
not
,
and
did
not
stirr
up
all
his
wrath
;
for
he
remembred
they
were
but
flesh
,
spiritus
vadens
,
&
non
rediens
,
a
wind
that
passes
away
,
and
cometh
not
again
.
Hence
arises
that
seeming
Contradiction
betwixt
his
peoples
confession
,
and
his
pity
and
compassion
;
Thou
hast
punished
us
less
then
our
iniquities
;
nay
,
saith
God
,
I
have
punished
you
more
,
You
have
received
at
the
Lords
hand
double
for
your
sins
.
He
is
sorry
for
their
afflictions
,
and
seems
to
blame
his
Justice
,
for
being
too
severe
.
We
have
seen
the
first
Particular
,
the
Nature
of
our
Afflictions
,
what
they
are
,
and
what
we
must
account
them
to
be
,
They
are
Gods
Iudgments
.
Consider
,
II.
Their
Time
and
Season
.
And
that
is
set
forth
in
this
Particle
of
Time
,
Quando
,
when
:
When
thy
Iudgements
are
in
the
earth
.
And
we
may
consider
this
Circumstance
of
Time
in
a
threefold
Notion
;
-
1.
This
When
,
't
is
Tempus
restrictum
;
'T
is
a
limited
and
confined
Time
.
This
Quando
,
't
is
but
Aliquando
;
This
Time
,
't
is
but
Sometime
.
His
Iudgments
are
not
always
abroad
in
the
earth
;
He
is
not
always
smiting
,
not
ever
punishing
,
and
afflicting
the
sons
of
Men.
He
doth
not
always
chide
,
saith
David
,
nor
keep
his
anger
for
ever
,
Psal.
ciii
..
What
we
say
of
the
offers
of
his
grace
,
't
is
most
true
also
of
the
testimonies
of
his
wrath
;
they
are
hodiè
,
they
are
not
quotidiè
;
they
have
a
limited
time
,
they
are
not
always
upon
us
.
There
are
other
times
pass
over
our
heads
,
before
this
time
of
Judgment
begins
;
-
-
1.
There
is
the
time
of
his
goodness
and
bounty
;
and
that
's
like
a
long
Summers-day
;
a
time
that
God
delights
in
,
to
do
good
unto
us
;
to
win
us
to
himself
by
his
mercies
,
that
we
might
serve
him
with
gladness
of
heart
,
and
delight
our selves
in
his
great
goodness
.
And
,
-
2.
There
is
the
time
of
his
Patience
;
and
that
is
a
long
day
too
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
hath
his
time
of
long-suffering
and
patience
,
when
he
waits
upon
the
hardness
of
our
hearts
,
when
his
Spirit
strives
with
us
to
reclaim
us
.
We
provoke
him
,
and
yet
he
will
not
be
provoked
,
but
forbears
us
,
winks
at
our
faults
;
when
his
eye-lids
,
rather
then
his
eyes
,
look
upon
us
,
as
David
speaks
▪
Psal.
xi
.
and
he
will
not
take
that
advantage
which
our
sins
give
against
us
.
These
,
and
many
such
times
are
with
him
,
e're
he
proceeds
to
punish
us
.
-
2.
This
Particle
of
Time
,
When
,
admits
of
another
Notion
;
'T
is
Tempus
praestitutum
;
He
hath
a
set
Time
and
Season
for
Execution
of
Judgment
.
What
Paul
saith
of
the
Last
Judgment
,
it
is
true
of
all
other
Punishments
that
do
befall
us
;
God
hath
appointed
a
day
in
which
he
will
judge
the
world
,
Acts
xvii
.
Thus
we
see
God
hath
appointed
a
Birth-day
to
his
Judgments
;
and
when
that
day
comes
,
his
Judgments
shall
appear
,
Isai.
xlii
.
14.
I
have
a
long
time
held
my
peace
,
I
have
been
still
,
and
refrained
my self
;
now
will
I
cry
like
a
travelling
woman
,
I
will
devour
and
destroy
.
According
to
the
time
of
life
,
the
mother
is
delivered
,
and
brings
forth
her
child
;
So
God
hath
his
appointed
time
,
when
the
conceptions
of
his
anger
shall
be
brought
forth
,
and
shall
no
longer
stay
at
the
place
of
breaking
forth
.
Ieremy
calls
it
,
The
day
of
calamity
;
Ezekiel
,
The
day
of
trouble
;
Amos
,
the
day
of
darkness
.
And
though
these
times
are
in
the
certain
knowledge
and
power
of
God
onely
;
yet
,
as
our
Saviour
speaks
,
There
are
signs
of
the
times
,
by
which
we
may
conjecture
them
.
Ripeness
of
Sin
,
that
is
the
Season
of
punishment
.
Put
in
the
sickle
,
for
the
harvest
is
ripe
,
their
wickedness
great
,
Ioel
iii.
-
-
1.
Great
in
the
kind
;
when
outragious
crying
sins
,
Bloud
,
Oppression
,
all
kind
of
Excess
aboundeth
.
These
hasten
Judgments
.
-
2.
Great
in
the
spreadth
,
and
generality
of
sin
;
when
all
flesh
hath
corrupted
their
ways
;
as
they
in
Sodom
,
from
all
quarters
;
A
puero
usque
ad
senem
,
All
the
foundations
of
the
earth
are
out
of
course
.
-
3.
Great
in
the
degree
;
that
sin
grows
impudent
and
shameless
:
They
declare
their
sin
as
Sodom
,
they
blush
not
at
them
,
Isai.
iii.
-
4.
Great
in
their
obstinacy
,
that
they
are
impatient
of
cure
.
Lot
must
not
find
fault
in
Sodom
.
Amos
must
not
prophesie
in
Bethel
.
The
word
of
God
is
become
a
reproach
to
Ieremy
,
and
a
derision
daily
.
When
they
mocked
Gods
messengers
,
and
despised
his
words
,
and
misused
his
Prophets
,
then
the
wrath
of
the
Lord
was
against
his
people
,
till
there
be
no
remedy
,
2
Chron.
xxxvi
.
-
3.
This
Circumstance
of
Time
admits
of
another
Notion
;
'T
is
Tempus
ultimae
instantiae
;
It
is
then
the
last
Season
,
and
most
urgent
Opportunity
to
look
about
us
,
to
take-out
this
Lesson
,
which
God
is
teaching
us
.
Indeed
,
there
were
other
Times
when
this
should
have
been
done
,
when
our
learning
and
amendment
would
have
been
more
ingenuous
;
-
1.
Tempus
admonitionum
;
When
God
had
called
upon
us
by
his
Word
,
warned
us
by
his
Ministers
,
and
Messengers
,
whom
he
hath
dispatched
unto
us
;
In
auditu
auris
,
as
soon
as
he
speaks
,
we
should
answer
him
presently
.
That
had
been
an
acceptable
time
,
and
would
have
proved
a
time
of
Salvation
.
What
S.
Paul
said
to
the
Mariners
in
their
distress
,
Acts
27.
may
justly
be
the
exprobration
of
our
unteachableness
by
such
fair
warnings
;
Sirs
,
you
should
have
hearkned
unto
me
,
and
then
you
had
gained
this
harm
and
loss
.
-
2.
Tempus
benignitatum
,
The
time
of
mercies
and
goodness
of
God
,
when
he
invited
us
to
himself
by
his
loving-kindnesses
,
would
have
drawn
us
with
the
cords
of
love
,
woo'd
us
to
amendment
by
his
favours
;
Oh!
the
bounty
of
God
,
that
should
have
prevailed
with
us
,
and
led
us
to
Repentance
.
-
3.
Tempus
castigationum
;
The
time
of
more
mild
and
gentle
Corrections
;
when
he
sends
upon
us
more
tolerable
tokens
of
his
anger
,
abates
somewhat
of
our
plenty
,
cuts
us
short
of
our
abundance
,
frowns
upon
us
with
some
smaller
appearances
of
his
displeasure
,
that
should
make
us
to
look
about
us
,
and
bestirr
our selves
,
and
hasten
into
the
wayes
and
paths
of
righteousness
.
These
indeed
should
be
the
times
of
our
amendment
;
and
it
would
have
been
more
pleasing
and
acceptable
.
But
such
is
our
servile
and
base
nature
,
such
is
our
want
of
faith
to
discern
him
in
these
smaller
appearances
of
his
displeasure
,
that
nothing
will
work
upon
us
,
but
his
more
heavy
Judgments
.
His
Judgments
must
drive
us
in
,
his
Mercies
will
not
draw
us
;
that
's
too
gentle
Physick
,
it
will
not
work
upon
us
.
Our
Prophet
complains
of
it
,
Vers.
10.
Let
favour
be
shewed
to
the
wicked
,
yet
he
will
not
learn
righteousness
.
Nay
,
threatnings
will
not
do
it
;
Though
thy
hand
be
lifted
up
,
they
will
not
see
it
,
verse
11.
never
be
moved
,
till
we
feel
it
fall
on
us
.
Yea
,
naturally
we
are
prone
to
set
light
by
Gods
more
gentle
and
mild
Visitations
;
Nubecula
citò
transibit
.
Solomon
forewarns
us
of
it
,
My
son
,
despise
not
the
chastisement
of
the
Lord
,
lest
his
milder
Chastisements
,
turn
into
severer
Judgments
.
This
Contempt
of
smaller
Punishments
,
will
beget
an
other
Contempt
,
that
will
little
please
us
.
Ezekiel
tells
us
of
it
;
The
Sword
shall
contemn
the
Rod
,
saith
he
;
gentler
Chastisements
shall
give
place
to
more
heavy
Destruction
.
We
see
it
in
the
Method
that
God
observed
with
Pharoah
,
and
the
Egyptians
;
first
,
He
admonished
them
by
his
Messengers
;
then
,
He
awakened
them
by
his
Miracles
;
then
,
He
scared
them
by
his
Threatnings
;
then
,
He
visited
them
with
more
remote
Afflictions
;
then
,
came
home
to
them
with
sores
and
sicknesses
;
then
at
last
,
slew
them
;
And
then
,
they
yielded
to
Him
.
What
saith
the
Prophet
in
the
foregoing
Verse
?
In
the
way
of
thy
judgments
have
they
waited
for
thee
.
We
should
have
done
it
in
the
way
of
his
mercies
;
but
we
have
lost
that
opportunity
.
'T
is
high
time
we
should
turn
to
him
in
the
way
of
his
Iudgments
.
It
had
been
our
wisdom
to
have
prevented
our
sufferings
.
As
Solomon
makes
it
a
point
of
wisdom
,
Prov.
xxii
.
3.
The
prudent
man
foresees
the
evil
▪
and
hides
himself
.
But
that
's
not
our
Case
now
.
Our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
failed
us
,
let
us
be
sure
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
relieve
us
and
stand
us
in
some
stead
;
See
if
that
may
recover
us
.
Ey
,
when
Gods
judgments
seize
upon
us
,
that
's
the
instant
and
urgent
time
of
repentance
;
the
time
of
the
last
patience
of
God
:
Either
come
in
now
,
and
make
thy
peace
with
God
,
or
thou
art
devoted
to
Destruction
.
There
is
yet
one
Particular
more
;
and
that
is
,
III.
The
Circumstance
of
Place
,
where
these
Judgments
are
inflicted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Saint
Basil
calls
it
;
the
School
of
Correction
;
that
's
the
Earth
:
And
this
Circumstance
doth
put
upon
these
Judgments
three
useful
Qualifications
to
teach
and
instruct
us
.
-
1.
These
Judgments
,
they
are
in
the
earth
;
that
is
,
they
are
outward
,
and
visible
,
and
external
Judgments
.
-
2.
These
Judgments
,
they
are
in
the
earth
;
they
are
common
,
and
general
,
and
over-spreading
Judgments
.
-
3.
They
are
in
the
earth
▪
and
so
they
are
present
and
actual
Judgments
.
Three
good
Advantages
to
make
them
profitable
to
us
.
-
1.
They
are
visible
,
and
external
Judgments
.
And
they
are
the
Judgments
that
are
fittest
to
teach
us
Spiritual
Judgments
have
a
quite
contrary
operation
upon
us
;
they
render
us
more
indocible
and
uncapable
of
this
lesson
.
Blindness
of
Mind
,
Hardness
of
Heart
,
Stubbornness
and
Obstinacy
of
an
inflexible
Will
;
these
Plagues
and
Punishments
,
they
are
not
teaching
,
and
correcting
but
destroying
Judgments
.
I
will
send
my
plagues
upon
thy
heart
,
saith
God
to
Pharoah
;
that
made
him
past
hope
,
mark'd
him
out
for
destruction
.
As
Gregory
distinguishes
of
sins
,
so
may
we
of
sufferings
;
Carnalia
peccata
sunt
majoris
infamiae
,
sed
spirit●…alia
peccata
sunt
majoris
culpae
:
So
,
outward
bodily
Judgments
may
be
more
smarting
and
vexatious
;
but
spiritual
Judgments
are
a
great
deal
more
dangerous
.
Oh!
when
our
sins
are
made
our
sufferings
,
Quando
non
patimur
id
quod
acritèr
●…lolet
,
sed
facimus
id
quod
turpitèr
delectat
;
that
saith
S.
Aug.
is
Ira
Dei
gravissima
.
'T
is
a
fearful
token
of
Gods
heavy
displeasure
,
when
David's
curse
falls
upon
us
,
and
we
fall
from
one
wickedness
to
another
;
when
(
as
S.
Aug.
speaks
,
lib.
1.
cap.
24.
contra
adversar
.
Legis
&
Prophet
.
)
Crimina
criminibus
vindicantur
,
&
supplicia
peccantium
sunt
incrementa
vitiorum
;
there
is
small
hope
then
to
enter
into
his
righteousness
.
Oh!
take
heed
of
being
Agents
in
the
Judgments
of
God
.
Sufferers
may
be
pitied
,
but
when
we
come
to
be
Self-destroyers
by
wilfulness
in
sin
,
that
puts
us
into
an
hopeless
condition
:
when
we
sport
our selves
with
our
miseries
,
like
the
Citizens
of
Caesarea
in
Africk
;
of
whom
S.
August
.
reports
,
that
upon
a
set
time
every
year
,
they
divided
themselves
into
two
Companies
,
Fathers
on
one
side
,
and
their
children
on
the
other
,
and
took
up
stones
,
and
with
them
maimed
,
and
mischieved
,
and
killed
each
other
.
-
2.
His
Iudgments
are
in
the
earth
;
They
are
common
,
and
general
,
and
over-spreading
Judgments
;
and
they
are
most
likely
to
work
good
upon
us
.
God
hath
not
onely
his
Personal
,
but
his
National
,
and
Epidemical
Judgments
.
Sometimes
he
takes
a
Sinner
with
a
private
Judgment
,
as
with
an
Angle
;
otherwhile
he
hath
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Verriculum
,
and
Drag-net
that
catches
all
kind
of
Sinners
.
He
hath
his
Arrows
in
private
Visitations
,
and
he
hath
his
Chain-shot
that
will
bear
down
all
before
them
.
All
these
are
stored
up
in
his
Treasures
.
For
,
as
S.
Aug.
observes
well
;
Non
sicut
Regi
hominum
,
aut
Principi
,
sic
Deo
;
quicquid
à
multis
peccatur
,
inultum
est
.
A
multitude
of
offenders
among
men
,
even
forces
an
impunity
.
And
,
as
elswhere
he
saith
,
Neque
Rex
neque
Multitudo
,
—
Excommunication
must
not
reach
to
Kings
,
nor
to
whole
Congregations
.
'T
is
so
with
Men
;
but
God
knows
how
to
punish
Multitudes
of
Sinners
,
be
they
never
so
many
.
Though
we
have
our
ten
thousands
,
he
hath
his
twenty
thousands
to
come
against
us
,
as
our
Saviour
speaks
.
He
hath
his
Sickle
in
his
hand
to
reap
down
whole
Countries
,
Ioel.
iii.
He
hath
his
Rasor
,
not
onely
his
Volsellae
to
pluck
out
some
disordered
hair
,
but
to
shave
and
make
bare
all
the
body
,
Ezek.
v.
1.
He
can
command
his
Sword
to
go
through
the
Land
,
Ezek.
xiv
.
-
3.
His
Iudgments
are
in
the
earth
;
and
so
they
are
present
,
and
actual
Judgments
.
Conceive
them
in
a
threefold
nearness
and
propinquity
:
-
-
1.
When
these
Judgments
are
aliorum
poenae
.
When
we
see
Gods
judgments
lie
heavy
upon
others
,
then
we
should
take
warning
,
and
e're
they
come
nearer
to
us
,
we
should
learn
righteousness
.
'T
is
the
wisdom
which
Christ
teaches
us
;
When
our
enemy
is
afarr
off
,
we
should
send
and
sue
for
conditions
of
peace
.
That
's
the
first
,
and
best
way
of
amendment
by
Gods
Judgments
;
when
the
visible
Judgments
of
God
upon
others
make
us
to
bethink
our selves
,
and
return
to
him
.
Murdering
pieces
to
others
,
should
be
Warning
pieces
to
us
.
The
Jews
have
a
saying
,
that
if
war
be
in
another
Country
,
yet
they
should
fast
and
mourn
,
because
the
evil
of
warr
is
begun
,
though
amongst
other
people
.
We
should
consider
,
the
Judge
is
now
in
his
Circuit
,
God
hath
entred
upon
his
Visitation
,
he
hath
begun
with
others
,
it
should
make
us
look
about
us
,
lest
he
ends
with
us
.
This
is
Sapere
aliorum
exempl●…
;
to
learn
our
lesson
by
other
mens
sufferings
.
Well
,
we
have
over-slipt
that
time
,
we
are
nothing
bettered
by
Gods
heavie
hand
upon
other
Nations
;
the
sufferings
of
Samaria
have
wrought
no
good
upon
Ierusalem
;
There
is
yet
,
-
2.
A
nearer
propinquity
,
when
these
Judgments
of
God
are
Nobis
impendentia
.
Ecc●…
Iudex
ante
for●…s
adstat
;
The
Iudge
stands
before
the
door
;
that
comes
closer
to
us
,
and
doth
more
nearly
concern
us
.
When
a
dismall
cloud
of
vengeance
hovers
over
our
heads
,
when
we
find
ourselves
beset
with
his
judgments
,
when
the
tokens
of
Gods
displeasure
begin
to
appear
upon
us
;
discontents
,
divisions
,
great
thoughts
of
heart
,
rumours
shall
be
upon
rumours
,
as
the
Prophet
speaks
;
when
God
hath
unsheathed
his
Sword
,
and
is
whetting
of
it
,
and
we
see
the
Angel
,
as
David
did
over
Ierusalem
,
ready
to
smite
us
,
then
't
is
high
time
to
look
about
us
;
Quando
nondum
〈◊〉
,
sed
adhuc
imminente
&
minante
adversario
,
p●…cem
quaerimus
,
that
is
Sapere
nostro
periou●…o
.
To
learn
Righteousness
,
upon
fear
of
Judgments
,
it
is
servile
;
but
yet
it
may
be
accepted
,
may
prevent
actual
punishments
.
Had
we
feared
them
,
we
should
not
have
felt
them
.
Well
,
we
have
lost
that
advantage
too
▪
There
is
yet
,
-
3.
Another
propinquity
,
and
that
is
worst
of
all
.
That
is
,
When
his
judgments
are
Nobis
incumbentia
.
They
are
already
upon
us
;
his
wrath
is
already
kindled
,
and
smoaks
out
against
us
.
We
do
not
onely
fear
the
rod
,
but
feel
it
;
then
,
if
ever
,
it
concerns
us
to
quicken
our
conversion
.
When
he
hath
hathed
his
Sword
in
our
bloud
,
and
it
hath
eaten
flesh
,
and
his
Arrows
stick
fast
in
our
sides
;
this
is
Sapere
proprio
damno
.
What
?
Know
you
not
that
Egypt
is
destroyed
?
O!
't
is
high
time
to
awaken
,
when
Gods
judgments
have
broken
in
upon
us
,
and
begun
to
consume
us
.
We
have
seen
the
first
particular
of
the
Text
;
Doctorem
,
that
which
must
teach
us
,
His
Iudgments
;
Now
,
let
us
consider
the●…
Second
;
that
is
Disciplina
,
the
Lesson
we
must
learn
by
them
;
We
must
learn
Righteousness
.
And
here
we
have
three
things
observeable
;
-
1.
Who
are
the
Scholars
;
They
are
the
Inhabitants
of
the
World
.
-
2.
What
is
their
Duty
;
they
must
be
Learners
.
-
3.
What
is
their
Lesson
;
they
must
learn
Righteousness
.
-
1.
The
Inhabitants
of
the
world
;
they
are
the
Scholars
that
must
be
taught
and
instructed
by
these
judgments
.
The
Prophet's
speech
,
we
see
,
is
of
a
large
circumference
.
It
takes
in
all
,
It
aims
not
at
any
one
rank
,
or
order
of
men
,
to
reform
them
and
all
will
be
well
;
No
,
the
amendment
must
be
answerable
to
the
judgment
.
If
that
be
general
and
over-spreading
the
earth
,
the
reformation
must
be
as
general
.
The
plaister
must
be
as
broad
as
the
soar.
If
it
be
an
over-flowing
scourge
,
that
goes
through
the
Land
,
sure
the
amendment
must
not
be
confined
to
a
narrower
●…ompass
.
There
is
a
necessary
connexion
in
these
two
combinations
.
-
-
1
▪
National
sins
,
bring
National
judgments
;
that
's
the
first
;
and
then
-
2.
National
Judgments
call
for
National
Repentance
.
In
Ioel
ii
.
we
read
of
two
Trumpets
sounding
;
-
-
1.
One
in
the
first
Verse
,
there
we
have
it
;
Blow
the
Trumpet
in
Sion
,
Sound
an
alarm
,
let
all
the
inhabitants
of
the
Land
tremble
at
it
;
then
,
-
2.
At
Vers.
xv
.
There
is
another
Trumpet
sounding
;
Blow
the
Trumpet
in
Sion
,
proclaim
a
Fast
;
call
all
to
repentance
.
-
This
Trumpet
must
sound
as
loud
,
give
as
shrill
a
noise
,
as
did
the
other
Trumpet
▪
all
the
inhabitants
of
the
Land
must
be
called
to
repentance
.
And
the
Use
of
this
second
Trumpet
belongs
to
us
of
the
Clergie
.
We
are
to
lift
up
our
voyces
like
trumpets
,
to
call
to
repentance
.
As
for
that
other
Trumpet
,
to
fore-tell
a
judgment
,
especially
to
blow
a
Trumpet
to
stirr
up
and
bring
on
a
judgment
,
let
them
look
well
to
their
warrant
that
will
sound
such
a
Trumpet
.
Let
the
Sons
of
Aaron
observe
that
rule
which
God
gives
to
them
for
this
use
of
the
Trumpet
,
Numb
.
x.
7.
When
the
Congregation
is
to
be
gathered
together
,
you
shall
blow
,
but
you
shall
not
sound
an
Alarm
.
-
Sure
,
in
all
the
Scripture
,
we
find
not
any
Prophet
of
God
,
by
any
sound
of
theirs
,
quickning
or
hastning
of
a
judgment
.
And
when
they
did
but
foretell
it
,
they
did
it
with
much
regret
and
commiseration
▪
My
bowels
,
my
bowels
,
saith
the
Prophet
Ieremiah
,
I
am
pained
at
my
very
heart
,
because
thou
hast
heard
,
O
my
soul
,
the
sound
of
the
trumpet
,
the
alarm
of
warr
,
Ier.
iv
.
19.
But
for
the
Trumpet
that
calls
to
repentance
,
let
that
like
the
Trumpet
on
Mount
●…inai
,
sound
louder
,
and
louder
.
You
are
the
Lords
Remembrancers
,
keep
not
ye
silence
.
'T
is
our
office
,
to
teach
every
man
,
and
to
warn
every
man
,
by
the
sound
of
this
Trumpet
.
They
say
,
there
is
a
tenure
of
Land
in
the
Northern
borders
,
which
they
call
the
tenure
of
Cornage
;
they
hold
their
land
by
sounding
of
a
Trumpet
upon
the
approach
of
an
Enemy
.
That
is
our
tenure
for
what
we
possess
.
Our
sound
must
go
into
all
the
earth
,
and
our
words
unto
the
end
of
the
land
;
all
the
inhabitants
of
the
land
must
be
called
to
repentance
.
Indeed
,
sometimes
God
punishes
a
few
,
that
all
may
amend
,
and
his
mercy
delights
in
such
compendious
cures
;
but
he
never
punishes
all
,
that
a
few
onely
may
mend
;
but
expects
,
and
exacts
a
general
reformation
.
To
hope
that
the
repentance
of
a
few
private
men
should
prevail
for
the
ceasing
of
a
general
judgment
,
is
as
if
we
should
think
to
quench
a
raging
fire
by
the
drops
,
and
sprinklings
of
a
casting-bottle
.
No
,
when
all
flesh
have
corrupted
their
ways
,
't
is
not
Noah
,
Daniel
,
or
Iob
,
that
can
prevail
with
God
;
nothing
can
appease
him
but
a
general
repentance
.
-
Thus
you
see
,
Who
are
the
Scholars
▪
All
the
Inhabitants
of
the
Land
.
-
2.
What
is
their
dutie
?
They
are
required
to
learn
;
And
learning
on
our
part
,
supposes
teaching
on
God's
.
His
judgments
then
,
they
have
this
virtue
in
them
,
they
are
purposed
by
God
to
be
our
instructions
.
He
delights
indeed
to
win
us
to
himself
by
a
more
gentle
way
,
by
●…avours
and
mercies
;
but
,
if
that
will
not
do
it
,
(
as
it
does
but
seldom
)
;
we
listen
to
God
,
saith
S.
Aug.
Rariùs
inter
prospera
,
crebriùs
inter
adversa
;
I
spake
unto
thee
in
thy
prosperity
,
saith
God
,
but
thou
saidst
,
I
will
not
hear
,
Ier.
xxii
.
21.
but
then
he
opens
our
ears
by
his
corrections
,
Iob
xxxvi
.
he
delivers
us
over
to
afflictions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
S.
Basil
speaks
)
as
to
so
many
curst
Schoolmasters
,
that
we
may
learn
obedience
by
the
things
which
we
suffer
,
as
the
Apostle
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
his
displeasure
must
be
our
instructer
;
as
it
is
said
of
Gedeon
,
he
took
briers
,
and
thorns
,
and
with
them
he
taught
the
men
of
Succoth
;
Iudg.
viii
.
16.
Res
prospera
donum
est
consolantis
;
res
adversa
,
donum
est
admonentis
Dei
,
saith
S.
Aug.
Doth
he
grant
us
prosperity
?
then
he
doth
encourage
us
;
Doth
he
send
us
adversity
?
then
he
doth
admonish
us
,
Ut
,
qui
beneficiis
non
intelligitur
,
plagis
intelligatur
,
saith
Cyprian
,
that
we
may
learn
to
know
him
by
his
punishments
,
whom
we
would
not
acknowledge
in
his
mercies
.
His
judgments
,
they
are
speaking
judgments
;
as
God
saith
to
Moses
,
Exod.
iv
.
If
they
will
not
hearken
to
the
voyce
of
the
first
Sign
,
Gods
judgments
are
Iudicia
vocalia
,
and
clamantia
too
;
not
dumb
and
silent
,
but
loud
speaking
judgments
.
And
that
calls
for
our
Attention
;
Audiam
quid
loquatur
Dominus
;
If
he
speak
,
it
becomes
us
to
listen
;
If
he
teaches
,
it
is
fit
we
should
Learn
.
He
that
planted
the
eare
,
shall
not
he
hear
?
saith
David
;
The
consequence
is
as
good
and
strong
;
He
that
planted
the
ear
,
shall
not
he
be
heard
?
he
that
chastiseth
the
Heathen
,
shall
no●…
he
correct
Us
?
That
is
the
duty
of
the
Text
;
We
must
all
learn
Righteousness
.
Surely
,
if
Gods
Rod
be
upon
us
,
we
may
conclude
,
there
is
some
things
,
either
not
known
,
or
mistaken
,
or
forgotten
,
or
neglected
in
point
of
duty
.
Indeed
,
as
S.
Aug.
saith
,
Ti●…a
shame
for
some
men
to
begin
to
learn
,
but
it
is
a
greater
shame
to
continue
ignorant
.
We
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
learn
betimes
;
but
if
we
have
let
slip
that
opportunity
,
we
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
late
learners
,
rather
then
not
at
all
especially
;
when
he
writes
our
Lessons
upon
our
backs
in
bloud
.
What
saith
S.
Paul
to
such
?
What
,
have
you
suffered
so
many
things
in
vain
?
If
it
be
yet
in
vain
,
Gal.
iii.
4.
And
Learners
we
must
be
,
and
that
looks
at
our
own
duty
,
what
concerns
our selves
to
know
and
do
;
not
become
teachers
of
other
mens
duties
.
And
yet
,
to
invert
the
words
of
the
Apostle
;
Whereas
for
this
time
,
we
should
be
all
learners
now
;
how
few
of
us
are
learners
?
how
many
of
us
will
teach
,
and
find
fault
with
others
?
Aliena
satagimus
,
&
nostra
negligimus
,
as
Chrysostom
speaks
;
Complain
of
disorders
,
call
for
reformation
,
censure
and
condemn
the
lives
of
other
men
,
and
they
,
it
may
be
▪
more
innnocent
then
our selves
;
Ey
,
but
no
man
saith
,
What
have
I
done
,
saith
Ieremiah
of
the
people
of
his
time
;
and
it
is
too
true
of
us
.
So
farr
we
are
from
Ionahs
confession
,
Propter
me
temtest●…
haec
,
My
sin●…
have
had
an
hand
in
raising
this
tempest
,
that
we
come
not
to
the
Disciples
suspition
of
themselves
,
Master
,
is
it
I
?
Every
man
will
be
an
officer
to
attach
others
,
none
acknowledges
himself
a
malefactor
,
and
condemns
himself
.
Curiosum
genus
ad
cognoscendam
vitam
alienam
,
desidiosum
ad
corrigendam
suam
;
exceeding
curious
to
find
fault
with
others
,
extreme
careless
to
reform
themselves
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
diligent
to
search
other
mens
sores
,
but
neglect
our
own
,
and
let
them
rankle
and
putrifie
.
Learn
then
we
must
;
and
that
,
may
be
,
we
will
be
content
to
do
.
'T
is
but
the
business
of
the
brain
.
Hearing
,
and
conceiving
,
and
remembring
,
there
is
no
great
pains
in
that
;
nay
,
may
be
,
much
delight
and
pleasure
in
learning
and
knowing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Aristotle
;
there
is
much
pleasure
in
learning
,
and
increase
of
knowledge
.
Man
,
naturally
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
understanding
,
knowing
creature
.
Ey
,
but
that
is
not
all
the
duty
to
be
learned
in
the
Text.
'T
is
a
practical
duty
,
and
practical
things
are
best
learned
by
practice
.
We
may
know
them
in
notion
,
and
apprehension
,
and
still
be
accounted
ignorant
men
,
if
we
do
not
practise
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Philosopher
,
Those
things
which
we
learn
to
do
,
by
doing
we
learn
them
.
You
may
teach
a
man
all
the
rules
and
method
of
Musick
,
but
he
is
no
Musician
till
he
can
handle
his
Instrument
.
Ambulando
discimus
ambulare
;
we
teach
children
to
go
,
not
by
rules
and
precepts
,
but
by
making
them
go
.
S.
Iohn
bids
us
take
heed
we
mistake
not
in
this
point
;
Little
children
,
let
'
no
man
deceive
you
,
he
that
doth
righteousness
,
is
righteous
,
1
Iohn
iii.
7.
A
good
understanding
have
they
that
do
thereafter
,
Psal.
iii.
Such
learning
,
is
to
some
purpose
.
And
this
brings
in
,
-
3.
The
last
particular
,
the
Lesson
to
be
learned
;
that
is
Righteousness
.
And
take
the
summ
of
this
duty
in
these
three
particulars
;
-
-
1.
It
is
Primarium
officium
.
Righteousness
is
that
which
God
chiefly
aims
at
in
all
our
afflictions
;
To
make
us
a
righteous
people
,
zealous
of
good
works
.
Indeed
,
there
are
other
substantial
duties
,
which
he
requires
of
us
,
and
expects
at
our
hands
,
in
the
day
of
our
visitation
.
Prayers
,
and
Fastings
,
and
Mourning
,
and
the
acts
of
Humiliation
;
they
are
pious
,
and
profitable
,
and
seasonable
duties
when
Gods
Hand
is
heavie
upon
us
.
Humble
your selves
under
the
mighty
hand
of
God
,
saith
Saint
Iames
,
Return
to
me
,
with
fasting
,
and
with
weeping
,
and
with
mourning
,
saith
the
Lord
,
Ioel
ii
.
In
that
day
did
the
Lord
call
to
weeping
,
and
to
mourning
,
and
to
girding
with
Sackcloth
,
Isai.
xxii
.
12.
And
the
neglect
of
those
duties
,
were
an
high
provocation
;
Vers.
14.
But
yet
,
the
doing
of
these
,
is
not
the
thing
that
God
chiefly
aims
at
;
as
if
all
were
well
when
these
services
were
performed
.
These
are
not
Iustitiae
,
but
conditurae
Iustitiarum
,
as
Origen
speaks
;
they
are
but
instrumental
,
and
preparative
duties
,
to
fit
and
dispose
us
to
the
great
duty
of
Righteousness
;
-
-
1.
They
are
Realia
insignia
,
real
confessions
of
our
sinfull
unworthiness
.
-
2.
They
are
Incitamenta
poenitentiae
,
good
provocations
to
Conversion
and
Amendment
.
-
3.
They
are
Testimonia
interni
doloris
,
visible
testimonies
of
our
inward
Contrition
.
-
But
yet
they
come
short
of
the
works
of
Righteousness
.
They
may
serve
for
Physick
,
but
not
for
Diet
,
and
the
regiment
of
health
.
We
do
not
say
,
a
man
is
recovered
,
because
his
physick
works
kindly
.
The
life
,
and
strength
of
Piety
,
consists
in
Righteousness
.
'T
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrysostom
,
not
abstinence
from
meat
,
but
from
sin
,
that
makes
a
good
fast
.
The
Ninevites
,
they
fasted
,
and
wore
Sackcloth
,
and
sat
in
Ashes
,
and
it
was
well-pleasing
to
God
;
but
yet
it
was
their
Righteousness
,
and
the
amendment
of
their
lives
that
prevailed
for
deliverance
.
'T
is
not
said
,
That
God
saw
their
Fasting
;
but
,
God
saw
their
Works
,
that
they
turned
from
their
evil
way
,
and
he
repented
,
and
spared
them
.
'T
is
Righteousness
,
saith
Solomon
,
that
delivers
from
death
.
-
2.
It
is
,
Substantiale
officium
.
The
Lesson
to
be
learned
by
Gods
judgements
,
is
Righteousness
;
and
that
's
a
Substantial
duty
.
Our
Saviour
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
weighty
things
of
the
Law
.
It
consists
in
the
performance
of
real
,
and
substantial
,
and
moral
Obedience
.
The
neglect
of
those
duties
,
God
revengeth
;
and
the
practice
of
these
,
he
calls
us
unto
by
his
severe
judgements
.
-
It
is
not
the
altering
of
some
outsides
,
and
rituals
,
to
purchase
some
external
forms
,
that
God
will
be
appeased
with
;
or
that
which
he
ayms
at
in
his
heavy
judgements
:
and
yet
this
is
the
construction
that
we
make
of
all
his
judgments
;
As
if
we
should
pull
down
an
house
,
to
remove
a
few
cob-webs
,
that
are
in
the
roof
of
it
;
or
pluck
out
the
eye
,
that
we
may
free
it
from
a
mote
;
or
(
as
Gerson
wittily
)
as
if
to
kill
a
Fly
,
that
is
on
a
mans
forehead
,
we
should
take
an
hammer
,
and
beat
out
his
brains
.
No
,
What
saith
God
,
when
he
reckons
with
his
people
?
Psal.
l.
I
will
not
reprove
thee
for
thy
Sacrifices
,
and
Burnt-offerings
.
'T
is
not
the
failing
in
these
ceremonious
Services
that
doth
so
much
provoke
him
.
The
kingdome
of
God
consists
not
in
these
,
but
in
Righteousness
and
Holiness
.
We
must
not
,
cum
capiti
mederi
debeamus
,
reduviam
curare
,
think
to
cure
a
vital
part
,
by
washing
away
a
mote
,
or
freckle
that
appears
in
our
face
.
Relieve
the
oppressed
,
saith
God
,
judge
the
cause
of
the
poor
,
break
every
heavy
yoke
,
let
Righteousness
run
down
like
a
mighty
stream
,
that
is
able
to
quench
the
flames
of
Gods
anger
,
and
just
indignation
.
-
3.
The
Lesson
to
be
learn'd
,
is
Righteousness
,
and
that
is
Universale
officium
;
't
is
a
comprehensive
duty
,
of
a
large
circumference
.
-
-
1.
It
takes
in
all
estates
,
and
orders
of
men
.
Some
virtues
are
appropriate
to
some
sorts
of
men
,
they
suit
not
with
others
.
Good
Government
,
that
is
the
Magistrate's
virtue
;
Obedience
,
that
is
the
duty
of
the
people
:
and
so
in
many
others
.
But
Righteousness
,
it
is
of
universal
concernment
.
It
speaks
,
like
Iohn
Baptist
,
to
People
,
to
Publicans
,
to
Souldiers
;
teacheth
every
one
of
them
what
they
must
do
.
Warns
us
,
as
S.
Iohn
doth
,
I
write
unto
you
Children
,
I
write
unto
you
Young
men
,
I
write
unto
you
Old
men
:
It
gives
every
man
his
charge
.
And
then
,
-
2.
It
takes
in
all
sorts
of
duties
;
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
virtue
:
As
health
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
good
temper
of
all
the
humours
of
the
body
,
so
is
Righteousness
the
just
proportion
,
and
exercise
of
every
virtue
.
And
Gods
judgements
ayms
at
both
these
:
First
,
all
the
Inhabitants
of
the
land
;
every
rank
and
order
of
men
,
must
take
out
this
Lesson
.
Not
say
,
Reform
the
Clergie
,
and
all
will
be
right
;
punish
exorbitancies
in
them
,
no
matter
for
the
rest
.
What
saith
the
Lord
to
the
Israelites
that
were
so
hot
in
pursuing
their
brethren
▪
2
Chron.
xxviii
.
10.
And
now
ye
purpose
to
keep
under
the
children
of
Iudah
and
Ierusalem
for
bond-men
,
and
bond-women
unto
you
;
but
are
there
not
with
you
,
even
with
you
,
sins
against
the
Lord
your
God
?
It
was
a
word
in
season
,
and
gave
a
check
and
stop
to
their
rage
and
fury
.
Oh!
that
it
might
do
the
like
with
us
.
And
then
every
sort
of
men
must
resolve
of
every
sort
of
duty
that
belongs
unto
them
.
Gods
judgements
have
an
universal
aym
;
he
hunts
us
not
out
of
one
ill
course
,
to
drive
us
into
another
;
hate
Idolatry
,
but
commit
Sacriledge
;
flee
from
Superstition
,
and
run
into
Prophaneness
;
cry
out
of
Oppression
,
and
bring
in
Confusion
;
suppress
Popery
,
and
suffer
Schisme
and
Faction
to
increase
and
multiply
;
as
if
Locusts
had
been
the
onely
judgement
,
and
that
swarms
of
Flyes
and
Lice
had
brought
no
annoyance
upon
the
land
of
Egypt
.
No
;
Let
us
resolve
of
an
universal
Reformation
,
and
then
we
may
expect
an
universal
Deliverance
.
Then
our
God
will
Return
,
and
Repent
,
and
leave
a
Blessing
behind
him
.
Let
us
first
learn
the
Didactical
part
of
Esay's
Song
;
and
then
we
shall
have
cause
to
take
up
the
Eucharistical
part
.
He
will
put
a
new
Song
into
our
mouthes
,
even
Thanks-giving
unto
our
God
.
The
righteous
Nation
shall
have
perfect
peace
,
as
our
Prophet
here
promises
.
The
Apostles
words
will
admit
of
this
inversion
;
we
shall
find
it
true
,
The
fruit
of
Peace
,
't
is
sown
in
Righteousness
.
Indeed
,
in
this
holy
Husbandry
,
Et
tellus
,
&
annus
sructificat
;
Righteousness
and
Peace
,
they
help
each
other
.
Righteousness
,
that
is
the
soil
out
of
which
Peace
springeth
;
and
Peace
,
that
is
the
season
,
in
which
Righteousness
flourisheth
.
Sow
to
your selves
in
Righteousness
,
and
reap
in
mercy
,
Hosea
x.
12.
The
work
of
Righteousness
shall
be
Peace
;
and
the
effect
of
Righteousness
shall
be
Quietness
,
and
Assurance
for
ever
,
Isa.
xxxii
.
17.
As
S.
Augustine
sweetly
meditates
on
those
words
of
the
Psalmist
,
Righteousness
and
Peace
have
kissed
each
other
;
Fac
Iustitiam
(
saith
he
)
&
habebis
Pacem
;
duae
amicae
sunt
,
tu
unam
vis
,
&
alteram
non
facis
;
nemo
est
,
qui
non
vult
Pacem
,
sed
non
omnes
volunt
operari
Iustitiam
.
Every
man
wishes
for
Peace
,
but
every
man
is
not
for
Righteousness
.
No
,
saith
the
Father
,
Si
amicam
Pacis
non
amaveris
,
non
amabit
te
Pax.
Either
love
Righteousness
,
the
companion
of
Peace
,
or
Peace
it self
will
never
love
thee
,
or
delight
to
dwell
with
thee
.
Now.
the
God
of
Peace
,
that
delights
in
the
Peace
and
Prosperity
of
his
servants
,
lead
us
into
all
the
ways
of
RIGHTEOUSNESS
,
and
guide
our
feet
into
the
paths
of
Peace
;
And
that
for
His
sake
,
who
is
the
Lord
our
Righteousness
,
and
the
Prince
of
Peace
,
even
IESUS
CHRIST
our
Peace-maker
;
To
whom
,
&c.
A
SERMON
ON
Habbakkuk
iii.
17
,
18.
Although
the
fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vines
;
the
labour
of
the
olive
shall
fail
,
and
the
fields
should
yield
no
meat
,
The
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stall
;
Yet
I
will
rejoyce
in
the
Lord
,
I
will
be
joyful
in
the
God
of
my
salvation
.
THE
Text
,
it
is
a
Prophetical
Intimation
of
a
Judgment
of
Dearth
,
and
Famine
,
that
should
fall
upon
the
Land
.
In
it
,
the
Lord
threatens
to
break
the
staff
of
bread
,
to
send
cleanness
of
teeth
,
and
scarcity
of
all
things
;
a
general
want
of
all
the
supports
of
life
.
And
this
passage
of
Scripture
,
together
with
the
Context
,
sets
down
the
entertainment
that
the
Prophet
,
and
People
of
God
gave
to
all
this
sad
Prediction
.
Here
is
a
double
Entertainment
.
-
1.
They
entertain
it
with
fear
;
Verse
16.
When
I
heard
this
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
,
rottenness
entred
into
my
bones
,
and
I
trembled
in
my self
.
-
2.
They
entertain
it
with
faith
,
and
confidence
;
yea
,
with
joy
,
and
comfort
;
Although
this
affliction
shall
befall
us
;
Yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
See
a
sweet
combination
,
and
mixture
of
two
contrary
dispositions
in
the
heart
of
this
holy
Prophet
.
-
1.
A
disposition
of
fear
,
and
sorrow
.
-
2.
A
disposition
of
joy
,
and
comfort
.
-
1.
When
he
foresees
this
great
calamity
,
he
fears
and
trembles
at
it
.
-
-
1.
Take
it
either
as
a
natural
affection
,
hearing
of
so
great
a
misery
to
come
upon
them
;
though
he
be
a
Saint
,
yet
he
is
afraid
,
and
troubled
at
it
.
The
holiest
men
,
while
they
are
in
the
body
,
they
are
not
so
fortified
with
grace
,
but
that
they
shrink
,
and
startle
,
and
tremble
at
miseries
,
like
other
men
.
Abraham
in
Egypt
is
afraid
of
his
life
:
Good
Iacob
,
when
Esau
comes
towards
him
,
is
afraid
to
meet
him
.
David
,
pursued
by
Saul
,
cries
out
in
fear
,
I
shall
one
day
fall
by
the
hand
of
Saul
.
Elijah
was
subject
to
the
like
Passion
;
he
fled
for
his
life
.
Want
,
and
poverty
,
and
pain
,
and
misery
,
are
fearful
conditions
even
to
the
Saints
of
God
.
Or
,
-
2.
Conceive
this
fear
,
as
an
holy
,
and
religious
disposition
in
them
.
When
God
threatens
to
bring
a
judgment
upon
us
,
the
first
apprehensions
we
must
have
of
his
menaces
,
must
be
apprehensions
of
fear
and
sorrow
,
and
humiliation
,
motions
tending
to
Repentance
.
My
flesh
trembles
for
fear
of
thee
,
saith
David
,
Psal.
cxix
.
120.
And
I
am
afraid
of
thy
Iudgments
.
It
is
not
fortitude
,
but
fool-hardiness
to
stout
it
out
with
God
,
and
not
to
startle
at
the
signs
and
tokens
of
his
displeasure
.
How
was
God
delighted
with
this
awful
disposition
in
good
Iosiah
,
when
he
wept
and
his
heart
melted
at
the
hearing
of
those
Judgments
,
which
God
threatned
against
them
?
Nay
,
it
prevailed
somewhat
with
God
,
when
it
was
sad
and
serious
,
though
not
sound
and
sanctified
,
in
wicked
Ahab
.
-
2.
When
this
grace
,
hath
had
a
perfect
work
in
us
;
then
faith
,
and
hope
,
and
confidence
,
will
be
seasonable
graces
.
I
trembled
in
my self
,
that
I
might
rest
in
the
day
of
trouble
,
v.
16.
Then
fear
shall
give
place
to
joy
and
comfort
.
This
holy
fear
,
will
bring
in
faith
.
And
this
faith
,
will
cast
out
fear
.
As
mercy
,
on
Gods
part
,
rejoyceth
against
judgment
;
so
faith
,
on
our
part
,
shall
triumph
over
fear
.
In
the
multitude
of
the
sorrows
that
I
had
in
my
heart
,
thy
comforts
have
refreshed
my
soul
,
Psal.
xciv
.
20.
In
the
midst
of
all
these
sad
occurrents
,
yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
These
are
the
two
blessed
Entertainments
of
any
threatned
Judgment
;
-
1.
A
deep
Humiliation
.
-
2.
A
stedfast
Faith
,
and
Consolation
.
For
the
words
themselves
,
we
may
resolve
them
into
these
two
particulars
;
-
1.
Is
a
sad
Supposition
;
Although
the
fig-tree
shall
not
blossom
,
the
strength
,
and
comfort
of
all
the
creatures
fail
us
;
and
we
suffer
a
want
and
destitution
of
all
things
;
That
's
the
Supposition
.
Here
is
,
-
2.
A
comfortable
Resolution
;
Although
these
miseries
befall
us
,
yet
in
the
midst
of
them
all
,
the
Prophet
knows
how
to
support
himself
,
Yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
First
,
For
the
Supposition
.
And
the
Sum
and
Substance
of
it
will
appear
unto
us
in
these
three
Extractions
,
which
we
will
draw
out
of
the
Text.
I.
The
Strength
and
Comfort
of
the
Creatures
,
may
fail
us
;
there
is
in
them
a
fading
,
and
vanishing
Condition
;
The
fig-tree
may
not
blossom
,
the
Vine
may
be
fruitless
,
the
fields
may
yield
no
meat
:
we
may
be
destitute
of
all
these
succours
,
and
supports
of
life
.
All
these
helps
,
and
supplies
for
life
,
have
a
possibility
in
them
of
failing
of
us
.
Reckon
not
upon
them
as
certain
and
unchangeable
comforts
,
that
will
not
disappoint
us
.
As
it
was
in
the
Manna
,
which
they
fed
on
in
the
Wilderness
;
't
is
so
in
all
the
helps
and
means
of
this
life
,
there
is
a
Worm
of
Corruption
that
will
breed
in
them
.
This
uncertainty
,
and
failing
in
the
Creature
,
will
appear
to
us
in
these
three
Particulars
;
-
1.
In
their
production
and
breeding
,
there
is
a
great
deal
of
uncertainty
.
In
the
morning
sow
thy
seed
,
and
in
the
evening
with-hold
not
thine
hand
;
for
thou
knowest
not
whether
shall
prosper
,
either
this
,
or
that
,
saith
Salomon
,
Ecclesiast
.
xi
.
6.
He
who
sowes
,
sowes
in
hope
,
upon
adventure
,
God
gives
it
a
body
at
his
pleasure
.
The
dew
of
Heaven
,
the
influences
of
the
Stars
,
the
lust
and
strength
of
the
Soil
,
all
uncertainties
to
mans
Providence
.
Ye
have
sown
much
,
and
bring
in
little
,
saith
God
in
Haggai
,
chap.
i.
6.
Ye
looked
for
twenty
measure
and
there
were
but
ten
;
for
fifty
vessels
,
and
there
were
but
twenty
,
chap.
2.
16.
A
great
uncertainty
in
their
Production
.
-
2.
There
is
a
great
deal
of
uncertainty
and
insufficiency
in
their
use
;
there
may
be
a
failing
in
that
.
It
is
possible
we
may
receive
the
fruits
of
the
earth
in
plenty
,
and
abundance
,
and
yet
come
sho●…t
of
the
comforts
of
them
.
The
Prophet
tells
us
of
Bread
,
and
of
a
Staff
of
Bread
.
This
Staff
of
Bread
may
be
broken
,
and
then
that
supply
of
life
is
weak
and
impotent
.
Levit.
xxvi
.
26.
When
I
have
broken
the
Staff
of
your
Bread
—
then
ye
shall
eat
,
and
not
be
satisfied
.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Bread
and
the
Foison
,
and
nourishing
strength
in
Bread
.
We
may
have
the
first
,
and
yet
miss
of
the
second
;
and
so
,
that
creature
will
prove
empty
,
and
insufficient
to
us
.
And
the
reason
is
,
because
the
vigour
,
and
nourishing
power
of
the
creatures
,
are
not
originally
in
them
,
but
by
a
voluntary
derivation
from
God
into
them
.
He
is
the
Authour
,
and
Fountain
of
Life
.
Thou
sendest
forth
thy
Spirit
,
and
they
are
quickned
,
Psal.
civ
.
30.
It
is
in
him
,
that
we
live
,
and
move
,
and
have
our
being
.
This
strength
,
and
helpfulness
in
the
creature
,
it
is
but
as
a
beam
from
the
Sun
;
intercept
the
Sun
,
and
the
beam
vanisheth
.
It
is
as
a
branch
from
the
root
;
divide
it
from
the
root
,
and
the
branch
withereth
.
It
is
but
as
a
stream
from
the
fountain
;
seal
up
the
fountain
,
and
the
stream
dries
up
.
Our
Saviviour
tells
us
,
Matth.
iv
.
4.
Man
lives
not
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
He
must
speak
that
word
,
or
our
bread
will
not
nourish
us
.
There
is
a
threefold
Word
on
which
it
doth
depend
:
-
-
1.
A
Verbo
ordinante
.
He
hath
given
an
original
Law
and
command
to
the
creatures
,
that
they
may
nourish
us
.
-
2.
A
Verbo
sustentante
.
These
weak
creatures
must
,
in
their
use
,
be
supported
by
the
word
of
his
Power
,
or
they
cannot
comfort
us
.
If
he
withdraws
away
his
face
,
they
perish
,
Psal.
civ.
29.
-
3.
A
Verbo
benedicente
.
That
virtue
that
is
in
them
will
lye
dead
,
unable
to
put
forth
it self
,
except
his
Blessing
gives
it
an
actual
working
,
to
refresh
and
cherish
us
.
'T
is
he
,
who
fills
our
hearts
with
food
and
gladness
,
Acts
xiv
.
17.
-
Without
which
influence
from
God
,
how
poor
and
insufficient
are
all
helps
of
nature
?
As
the
Prophet
Haggai
expresses
it
,
Chap.
i.
6.
Ye
eat
,
but
ye
have
not
enough
;
ye
drink
,
but
ye
are
not
filled
with
drink
;
ye
cloath
you
,
but
there
is
none
warm
.
Of
themselves
,
they
are
poor
,
beggerly
elements
,
empty
husks
,
their
goodness
is
not
inclosed
in
them
.
The
comfort
they
convey
unto
us
,
't
is
from
an
higher
fountain
.
That
's
the
second
,
they
may
fail
in
their
use
.
-
3.
The
very
being
,
and
substance
of
these
natural
helps
,
carry
with
it
this
condition
,
That
they
are
vanishing
,
and
fading
.
-
-
1.
As
creatures
;
so
there
is
a
seed
of
decay
,
and
fading
in
them
.
The
most
excellent
,
and
permanent
creature
of
it self
tends
to
nothing
,
if
not
supported
with
the
word
of
Gods
Power
.
Heb.
i.
6.
There
is
a
Pondus
Naturae
,
and
there
must
be
Manutenentia
Divina
,
that
must
sustain
it
.
As
S.
Augustine
speaks
of
man
,
He
is
Terraefilius
,
Nihili
nepos
;
the
Earth
was
his
Mother
,
Nothing
was
his
Grandfather
.
As
all
creatures
came
out
of
Nothing
,
so
thither
would
they
sink
again
,
and
return
to
nothing
.
-
2.
As
sublunary
creatures
,
so
by
their
natural
composition
,
they
are
subject
to
fading
and
corruption
.
All
things
under
the
Moon
,
are
fading
and
transitory
.
The
heavens
have
a
frame
of
perpetuity
;
but
these
creatures
,
that
are
the
means
of
our
lives
,
they
are
full
of
variety
,
uncertainty
,
contrariety
;
all
grounds
of
corruption
.
-
3.
Consider
the
creatures
as
living
under
Gods
curse
for
the
sin
of
man
,
and
so
they
are
subject
to
a
greater
weakness
and
vanity
.
Gods
displeasure
doth
blast
them
,
suck
out
the
strength
,
and
vigour
of
them
;
and
it
brings
upon
them
,
not
only
Adam's
punishment
,
not
to
yield
us
fruit
without
our
labour
;
but
,
often
times
,
Cain's
curse
,
they
are
barren
,
fruitless
,
though
we
do
labour
.
As
his
Blessing
can
put
a
strange
virtue
and
vivacity
into
them
;
Daniel's
Pulse
was
more
nourishing
then
the
King
's
Dainties
;
It
made
a
little
Meal
in
the
barrel
,
and
Oyl
in
the
cruse
,
to
yield
plenty
;
So
,
on
the
contrary
,
his
Indignation
consumes
the
strength
and
vigour
of
nature
.
Master
,
the
tree
that
thou
cursedst
,
is
presently
withered
.
See
this
in
the
Israelites
,
they
must
needs
have
Quails
,
and
Dainties
,
the
most
nourishing
food
;
he
sent
it
them
to
the
full
;
but
what
saith
David
?
He
sent
leanness
withall
into
their
soul
,
Psal.
cvi
.
15.
It
never
thrives
with
them
.
He
sent
among
his
fat
ones
,
leanness
,
Isa.
x.
16.
This
vanishing
weakness
of
the
creatures
,
should
make
us
think
what
to
reckon
of
our
lives
.
Such
as
the
fewel
is
,
such
must
needs
be
the
fire
.
Straw
,
and
stubble
,
yield
but
a
sudden
blaze
,
and
soon
out
again
.
And
if
these
succours
,
and
supports
of
life
be
thus
vanishing
,
and
fading
;
sure
then
Life
it self
is
but
a
transitory
thing
,
no
matter
of
consistence
.
Weak
materials
make
no
strong
buildings
,
and
vanishing
meats
breed
but
a
vanishing
life
.
Our
Saviour
calls
them
but
perishing
meats
:
Labour
not
for
the
meat
that
perisheth
,
Iohn
vi
.
27.
And
S.
Paul
sets
out
this
condition
,
both
of
meat
and
life
,
1
Cor.
vi
.
13.
Meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
.
Whosoever
drinks
of
this
water
,
shall
thirst
again
,
Iohn
iv
.
13.
These
outward
helps
may
,
for
a
time
,
refresh
;
but
,
not
alwayes
preserve
and
support
our
lives
.
All
these
outward
things
,
they
are
but
Consolatiunculae
temporales
,
as
S.
Augustine
calls
them
,
petty
,
transient
comforts
,
like
the
refreshings
of
Ionah's
gourd
,
but
the
shade
of
a
few
leaves
,
and
there
is
a
worm
at
the
root
of
it
,
that
will
consume
it
presently
.
So
much
of
the
first
Extraction
;
The
creatures
are
weak
,
and
may
fail
us
.
II.
A
second
Extraction
from
the
Text
,
is
,
When
Scarcity
and
Want
comes
as
a
judgement
from
God
,
and
from
his
wrath
and
heavy
displeasure
,
then
it
is
extreme
,
and
extraordinary
,
and
beyond
the
course
of
nature
.
The
creatures
have
naturally
some
weakness
in
them
,
they
are
subject
to
fade
and
decay
;
but
when
his
anger
blasts
them
,
then
Want
and
Scarcity
proves
far
more
heavy
,
and
unsupportable
.
It
is
like
a
sharp
arrow
,
shot
by
the
hand
of
a
mighty
Giant
;
and
drawn
up
to
the
head
,
it
falls
with
a
double
force
,
and
pierces
deadly
.
See
the
greatness
,
and
sadness
of
this
judgement
now
threatned
,
in
these
aggravations
of
it
▪
-
1.
Gods
anger
will
cause
a
dearth
and
famin
in
a
most
plentiful
and
fruitful
land
.
The
land
of
Canaan
was
the
fruitfullest
of
all
lands
,
as
the
garden
of
God
;
a
land
flowing
with
milk
and
honey
;
a
land
of
vineyards
;
the
best
of
all
lands
,
as
Moses
describes
it
,
Deut.
viii
.
It
was
Terra
fructus
centesimi
;
it
brought
forth
to
Isaac
,
no
less
then
an
hundred-fold
,
Gen.
xxvi
.
The
Fruit
of
it
was
so
wonderful
,
that
they
cut
down
but
one
bunch
of
Grapes
at
Eschol
,
and
the
people
,
who
had
seen
the
plenty
of
Egypt
,
admired
it
.
It
was
so
rich
a
land
,
that
it
was
the
granary
of
other
neighbouring
Countreys
.
It
had
not
onely
plenty
for
it self
,
but
bounty
for
others
.
Solomon
gave
twenty
thousand
measures
of
Wheat
,
for
food
;
and
twenty
measures
of
pure
Oyl
,
to
Hiram
,
King
of
Tyre
.
1
King
.
v.
11.
And
the
Countrey
of
Tyre
was
nourished
by
this
Country
.
Acts
xii
.
10.
Yet
,
when
God
is
displeased
,
Psal.
cvii.
34.
A
fruitful
land
maketh
he
barren
.
He
turns
Paradise
into
a
wilderness
.
He
brings
Want
,
in
monte
filii
Olei
,
Scarcity
in
a
most
fruitfull
land
.
That
's
the
first
Aggravation
.
-
2.
Gods
anger
will
cause
a
Dearth
in
those
Fruits
,
that
are
naturally
most
yielding
and
pleasant
.
The
Fig-tree
,
of
all
trees
,
is
most
fruitful
,
bringing
forth
of
it
own
accord
,
with
the
least
care
,
and
culture
,
fructifying
in
the
most
barren
,
and
stony
places
;
bearing
twice
a
year
;
soonest
ripening
;
almost
never
failing
.
So
the
Vine
,
that
's
a
fruitful
Plant
;
't
is
made
the
Embleme
of
Plenty
,
and
Fruitfulness
.
That
's
a
print
of
Gods
judgment
,
when
the
most
hopeful
,
and
plentiful
of
all
the
creatures
,
fail
us
,
and
do
not
their
kind
to
us
.
-
3.
A
third
print
of
Gods
anger
in
this
Scarcity
threatned
,
is
,
That
it
is
a
national
,
general
,
over-spreading
Famine
.
Usually
,
if
one
part
of
the
land
suffers
Scarcity
,
other
parts
abound
with
Plenty
.
But
when
God
calls
for
a
Famine
,
sends
a
judgement
in
this
kind
,
he
turns
the
whole
land
into
a
Desart
.
Rashan
languisheth
,
and
Carmel
,
and
the
flower
of
Lebanon
languisheth
,
Nahum
.
i.
4.
These
were
the
richest
soil
of
all
the
Countrey
,
yet
these
were
parch'd
up
,
and
fruitless
,
by
his
displeasure
.
When
he
sends
a
Judgment
,
he
will
bid
it
go
through
the
land
,
Ezek.
xiv
.
He
will
make
the
whole
Land
to
mourn
,
bring
an
overflowing
scourge
upon
it
.
-
4.
A
fourth
print
of
Gods
anger
is
,
He
makes
it
an
universal
scarcity
upon
all
kinds
of
food
,
and
supports
of
life
.
Here
is
the
staff
of
Bread
broken
,
and
the
herds
and
flocks
fail
,
and
the
refreshng
of
the
Wine-press
;
the
Seed
,
and
the
Vine
,
and
the
Fig-tree
,
and
the
Olive-tree
,
all
become
fruitless
.
Such
a
desolation
is
more
then
ordinary
.
Usually
,
when
one
commodity
fails
,
another
abounds
;
if
Corn
be
dear
,
Cattel
will
be
cheap
.
That
weather
oft-times
that
hinders
one
kind
,
helps
another
.
But
here
,
when
God
comes
with
a
Judgment
,
he
blasts
all
the
helps
of
Nature
.
Then
the
Corn
,
and
the
Wine
,
and
the
Oyl
,
they
all
fail
by
the
blastings
of
his
displeasure
.
Thus
God
compares
his
Judgment
to
a
fire
that
burns
all
before
it
;
The
Land
is
as
the
Garden
of
Eden
before
it
;
and
behind
it
,
a
desolate
Wilderness
,
Ioel
ii
.
3.
This
the
Lord
points
at
as
a
wonder
,
Ioel.
i.
2.
Hear
this
,
ye
old
men
,
ye
who
can
talk
of
dear
years
,
hath
this
been
in
your
days
,
or
even
in
the
days
of
your
fathers
?
—
That
which
the
Palmer-worm
hath
left
,
hath
the
Locust
eaten
;
and
that
which
the
Locust
hath
left
,
hath
the
Caterpillar
eaten
.
O
,
Gods
Judgments
make
a
full
end
.
He
makes
the
decays
of
Nature
excessive
,
and
violent
.
As
it
is
said
of
the
Grass-hoppers
of
Egypt
,
there
were
never
such
since
;
exceeding
grievous
.
Now
,
Gods
displeasure
oft-times
breaks
out
in
this
kind
of
Judgment
;
he
chooses
this
kind
of
scourge
of
scarcity
and
famine
to
punish
a
people
with
,
for
divers
reasons
.
-
1.
It
is
a
most
just
Judgment
,
thus
to
cut
us
short
,
to
diminish
our
portion
,
to
call
for
a
dearth
,
and
poverty
upon
the
land
,
to
withdraw
from
us
the
succour
and
supply
of
the
creatures
.
For
sin
forfeits
all
our
interest
and
right
we
have
in
the
comforts
of
the
creatures
.
We
are
not
soveraign
and
supreme
owners
of
them
,
but
we
hold
them
of
God
;
our
title
to
them
is
from
him
,
and
that
upon
condition
of
our
duty
,
and
homage
,
and
obedience
to
him
.
Thus
we
see
God
claims
,
and
challenges
them
all
,
as
his
own
.
'T
is
my
oyl
,
and
my
meat
,
my
flour
,
and
my
honey
,
Ezek.
xvi
.
18
,
19.
Now
,
wicked
men
,
they
incur
not
onely
some
smaller
penalties
,
but
it
is
just
with
God
to
seize
all
the
creatures
into
his
own
hands
,
and
to
forbid
them
to
yield
their
fruit
unto
us
.
Thus
he
punished
the
first
sin
,
Cursed
be
the
earth
for
thy
sake
,
thorns
,
and
thistles
shall
it
bring
forth
unto
thee
,
Gen.
iii.
Thus
he
revenged
Cains
wickedness
,
When
thou
tillest
the
ground
,
it
shall
not
yield
to
thee
her
strength
.
So
also
he
threatned
the
Jews
for
prophaning
his
Sabbaths
,
That
the
land
should
lie
waste
,
and
keep
her
Sabbaths
;
there
should
be
neither
sowing
,
nor
reaping
,
Lev.
xxvi
.
34.
God
tells
us
the
Land
is
his
,
we
are
but
sojourners
with
him
.
Or
,
as
Parisiensis
tells
,
God
doth
as
some
Landlords
,
le
ts
out
the
world
to
halves
.
There
arises
a
double
fruit
.
-
-
1.
Glory
,
that
he
reserves
to
himself
.
-
2.
Comfort
,
that
is
our
half
.
-
Pay
him
his
glory
,
or
else
't
is
just
with
him
to
deny
us
our
comfort
.
Acknowledge
thy
great
Land-lord
,
do
him
suit
and
service
,
or
the
creatures
are
forfeited
,
and
all
thy
comforts
by
them
.
-
2.
This
scourge
of
Scarcity
,
't
is
an
equal
,
and
suitable
,
and
proper
punishment
.
Our
sins
are
,
usually
,
the
sins
of
abusing
the
plenty
of
a
good
Land
,
to
luxury
and
excess
;
and
it
is
the
usual
rule
of
Gods
proceedings
,
In
quo
quis
peccat
,
in
eo
plectitur
.
The
matter
of
our
sinning
,
commonly
becomes
the
matter
of
our
suffering
.
Thus
God
fits
the
punishment
of
Ierusalem
,
suitable
to
their
sin
;
Thou
hast
taken
my
meat
,
and
my
flour
,
and
mine
oyl
,
and
offered
them
to
Idols
;
therefore
I
will
diminish
thine
ordinary
food
,
Ezek.
xvi
.
19.
So
,
when
God
threatens
a
scarcity
of
wine
,
Ioel
i.
5.
Whom
doth
he
call
upon
to
take
notice
of
this
Judgment
?
Awake
ye
drunkards
,
and
weep
,
and
howl
all
ye
drinkers
of
wine
,
because
of
the
new
wine
,
for
it
is
cut
off
from
your
mouths
;
howl
ye
drunkards
;
and
so
,
howl
ye
worldlings
when
scarcity
seizes
upon
you
;
you
have
sinn'd
in
the
abuse
of
these
creatures
;
your
excess
hath
brought
this
judgment
upon
you
.
God
usually
meets
with
men
in
their
own
ways
.
Covetousness
,
and
earthly-mindedness
,
luxury
,
and
excess
,
all
of
them
are
abuses
of
these
good
gifts
of
God
;
To
punish
us
in
the
loss
of
these
is
a
proper
punishment
.
-
3.
This
calamity
of
dearth
,
and
scarcity
,
the
failing
of
the
creatures
,
that
the
earth
doth
not
give
her
increase
,
't
is
a
proportionable
judgment
.
The
creatures
are
made
to
be
our
servants
,
we
are
made
to
be
Gods
servants
.
As
long
as
we
do
perform
our
service
to
him
,
the
creatures
shall
yield
their
strength
,
and
increase
,
and
prove
serviceable
to
us
.
But
,
if
we
fail
God
,
how
just
is
it
then
that
the
creatures
should
fail
us
?
As
S.
Aug.
sweetly
observes
,
our
Reason
would
not
obey
God
,
therefore
our
Sense
shall
not
obey
Reason
.
As
Hushi
said
to
Absalom
,
Whom
all
Israel
,
makes
King
,
and
serves
,
him
will
I
serve
;
excusing
his
seeming
revolt
from
David
;
so
,
when
the
creatures
start
aside
,
and
revolt
from
us
,
prove
unserviceable
to
us
,
't
is
their
real
profession
,
They
must
serve
their
grand
Lord
;
if
we
revolt
from
him
,
they
revolt
from
us
.
The
Father's
words
are
these
,
Lib.
13.
de
Civit.
113.
Qui
superiorem
Dominum
deseruerunt
,
inferiorem
famulum
ad
suum
arbitrium
non
tenebant
;
And
,
de
Nupt.
&
Conjug
.
lib.
1.
cap.
16.
Injustum
erat
,
ut
ei
obtemperetur
,
à
servo
suo
,
qui
non
obediverat
domino
suo
.
-
4.
God
oft-times
,
singles
out
dearth
and
famine
,
to
punish
a
Nation
with
;
it
is
a
deep
,
and
evident
,
and
apparent
judgment
.
War
,
and
oppression
,
and
captivity
,
many
other
calamities
,
mans
hand
is
seen
in
them
,
they
are
agents
and
instruments
in
bringing
them
upon
us
.
And
in
such
calamities
,
we
can
be
content
not
to
see
Gods
hand
in
them
,
but
to
charge
our
sufferings
upon
the
malice
of
men
;
as
if
God
and
we
were
in
good
terms
.
God
oft-times
loses
the
glory
of
such
afflictions
.
As
indeed
the
heart
of
man
is
exceeding
desirous
,
in
all
afflictions
,
if
it
be
possible
,
to
prove
that
God
is
not
the
authour
,
but
some
other
cause
.
As
Pharaoh
laboured
a
long
time
to
prove
that
God
sent
not
those
plagues
upon
him
,
but
that
Moses
wrought
them
some
other
way
,
his
Enchanters
could
do
as
much
as
that
came
to
,
till
at
last
they
cried
out
,
It
is
the
finger
of
God
.
Now
,
in
such
a
judgment
as
want
,
and
famine
,
to
weaken
the
strength
of
nature
,
to
make
that
fruitfull
womb
of
the
earth
barren
to
us
,
none
but
God
can
do
it
,
.
He
onely
can
make
the
heavens
as
brass
,
and
the
earth
as
Iron
,
and
restrain
the
celestial
influences
.
Can
man
bind
the
sweet
influences
of
Pleiades
?
or
loose
the
bonds
of
Orion
?
Iob
xxxviii
.
31.
Can
any
but
God
,
forbid
the
clouds
to
drop
fatness
?
No
,
these
Judgments
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
cry
out
,
God
fights
against
us
.
-
5.
Famine
,
it
is
a
Scourge
wherewith
he
uses
to
chastise
a
people
,
as
being
a
comprehensive
Judgment
,
like
a
chain-shot
that
bears
all
before
it
.
Many
other
calamities
that
are
brought
upon
us
by
humane
means
,
are
most-what
avoidable
by
humane
helps
.
Wisdom
,
or
riches
,
or
strength
may
exempt
,
or
secure
from
some
other
annoyances
;
but
scarcity
,
and
famine
,
that
strikes
at
the
life
of
every
man
.
All
must
beg
daily
bread
.
The
profit
of
the
earth
is
for
all
;
the
King
himself
is
served
by
the
field
,
Eccles.
v.
9.
No
King
can
help
against
this
Judgment
.
If
the
Lord
do
not
help
thee
,
whence
shall
I
help
thee
?
Out
of
the
barn-floor
,
or
out
of
the
wine-press
?
said
the
King
of
Israel
,
in
the
famine
of
Samaria
,
2
Kings
vi
.
27.
These
extremities
are
unavoidable
;
They
will
make
us
look
up
to
heaven
,
and
say
with
Iehosaphat
,
O
Lord
,
we
have
no
might
against
this
Judgment
that
comes
upon
us
,
Neither
know
we
what
to
do
,
but
our
eyes
are
towards
thee
,
2
Chron.
xx
.
12.
III.
A
third
Extraction
from
the
Text
is
,
Gods
own
children
and
servants
,
are
lyable
to
these
extremities
of
want
and
scarcity
,
which
God
brings
upon
the
world
,
as
well
as
others
.
The
Prophet
here
,
in
his
own
name
,
and
in
the
name
of
the
Church
,
hath
a
fearfull
apprehension
of
them
.
Indeed
,
sometimes
,
and
in
some
Judgments
,
God
vouchsafes
a
special
exemption
to
his
Church
and
Children
.
Instance
in
three
cases
;
-
1.
To
preserve
an
holy
portion
of
his
People
,
and
a
Nursery
for
his
Church
.
Isaiah
acknowledges
it
,
Chap.
i.
9.
Except
the
Lord
of
hosts
had
left
us
a
small
remnant
,
we
should
have
been
as
Sodom
and
like
unto
Gomorrah
.
Still
a
remnant
shall
be
saved
.
And
S.
Paul
applies
it
to
the
preservation
of
his
chosen
People
,
Rom.
ix
.
29.
Gods
Church
must
remain
to
all
Posterity
,
no
Judgment
must
sweep
them
all
away
.
In
this
case
,
when
common
Judgments
are
sent
upon
the
world
,
he
exempts
his
own
.
When
the
deluge
came
upon
the
old
world
,
an
Ark
was
provided
to
save
Noah
,
and
the
holy
seed
.
When
he
visits
them
,
he
doth
it
in
measure
,
he
makes
not
a
full
end
of
them
.
-
2.
God
exempts
his
own
People
from
common
Judgments
,
when
the
Judgments
are
sent
in
the
cause
of
his
Church
,
to
manifest
and
maintain
that
they
are
his
People
,
and
that
their
sufferings
from
the
world
,
are
most
unjust
,
then
usually
he
puts
a
difference
,
and
exempts
his
own
from
common
calamities
.
Thus
in
all
the
plagues
of
Egypt
,
Gosben
was
priviledged
;
he
put
a
difference
betwixt
the
Hebrews
,
and
the
Egyptians
;
he
passed
over
them
,
when
he
plagued
their
enemies
.
Thus
in
the
case
of
famine
,
Isaiah
tells
the
enemies
of
Gods
People
;
Behold
,
my
servants
shall
eat
,
but
ye
shall
be
hungry
;
Behold
,
my
servants
shall
drink
,
but
ye
shall
be
thirsty
;
Behold
,
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
;
Isai.
lxv
.
13.
Malachi
assures
them
of
this
exemption
,
and
that
God
will
make
it
appear
Who
are
his
,
Chap.
iii.
17.
In
that
day
,
when
I
make
up
my
jewels
,
I
will
spare
them
,
as
a
man
spares
his
own
Son
that
serves
him
;
and
then
shall
ye
diseevn
between
the
righteous
and
the
wicked
,
between
him
that
serveth
God
,
and
him
that
serves
him
not
.
-
3.
In
the
pùnishment
of
those
sins
,
which
his
children
have
withstood
,
opposed
,
protested
against
,
and
mourned
for
;
usually
in
that
case
,
God
exempts
such
Saints
,
and
Servants
of
his
.
This
obtained
Lot's
exemption
out
of
Sodom's
overthrow
,
he
mourned
for
the
abominations
that
were
done
in
Sodom
;
and
S.
Peter
makes
it
a
ruling
case
,
and
argues
from
it
,
2
Pet.
ii
.
5.
If
God
spared
not
the
old
world
,
but
saved
Noah
,
the
eighth
person
,
a
Preacher
of
Righteousness
;
and
in
the
overthrow
of
Sodom
,
verf.
7.
delivered
just
Lot
,
vexed
with
the
filthy
conversation
of
the
wicked
;
thence
he
gathers
this
Conclusion
,
vers.
9.
The
Lord
knows
how
to
deliver
the
godly
out
of
temptation
.
This
protected
Ieremiah
,
and
kept
him
out
of
captivity
.
This
holy
carriage
exempted
Baruch
;
his
life
was
given
him
for
a
prey
.
Those
that
mourned
for
the
abominations
of
the
Land
,
were
marked
out
by
God
for
escapal
,
and
deliverance
,
Ezek.
ix
.
4.
But
out
of
these
,
and
the
like
cases
,
't
is
true
,
Gods
own
people
and
servants
are
subject
to
these
common
calamities
,
and
judgments
,
as
well
as
others
.
Abraham
and
his
family
,
are
by
famine
driven
into
Egypt
,
Gen.
xii
.
So
Isaac
and
his
family
were
driven
into
the
Philistines
country
,
Gen.
xvvi
.
And
Iacob
,
and
his
family
,
by
want
,
were
driven
into
Egypt
.
Thus
the
People
of
God
in
Davids
time
,
suffered
a
famine
of
three
years
.
Eli●…s
that
great
Prophet
,
was
forced
out
of
the
land
of
Israel
,
into
Sarepta
,
by
reason
of
want
.
The
Saints
have
their
share
and
portion
in
these
common
calamities
upon
divers
Reasons
;
-
1.
The
differences
,
that
God
puts
'twixt
his
own
and
others
,
are
not
seen
in
the
administration
of
these
outward
things
,
not
in
making
their
portion
in
riches
,
and
outward
prosperity
,
more
full
then
others
.
As
he
makes
the
wicked
partakers
of
temporal
blessings
,
his
Sun
,
and
his
Rain
doth
good
to
them
,
Matth.
v.
45.
So
his
temporal
judgments
fall
upon
the
righteous
,
as
well
as
upon
the
unrighteous
.
Communia
esse
voluit
,
&
commoda
profanis
,
&
incommoda
suis
,
Tertul.
Solomon
observes
it
.
Eccle.
ix
.
1.
No
man
knows
love
,
or
hatred
,
by
all
that
is
before
them
;
all
things
come
alike
,
to
the
righteous
,
and
to
the
wicked
.
The
priviledges
of
Gods
People
are
not
temporal
,
but
spiritual
;
not
exemption
from
common
sufferings
,
but
grace
and
comfort
in
them
;
that
's
the
Saints
portion
.
Otherwise
,
Religion
would
not
be
a
matter
of
faith
,
but
sense
;
and
men
would
serve
God
,
not
for
piety
,
but
for
plenty
.
-
2.
The
Saints
are
partakers
in
these
common
sufferings
,
as
being
parts
and
members
of
those
Societies
and
People
who
are
thus
punished
.
A
Christian
,
is
both
filius
Seculi
,
and
filius
Dei
.
He
hath
that
in
him
,
which
belongs
to
the
present
generation
,
as
well
as
that
which
pertains
to
the
state
of
regeneration
.
Now
,
the
sins
of
any
body
,
or
nation
,
may
involve
all
the
members
in
the
same
Judgment
.
Haec
mala
,
nos
quoque
perstringunt
,
ut
vobis
inherentes
.
Lot
was
carried
away
in
the
Captivity
of
Sodom
,
as
cohabiting
with
them
.
As
in
personal
sins
,
the
Father's
sin
doth
subject
the
Son
to
punishment
,
quia
filius
pars
patris
;
all
Achans
family
was
destroyed
for
Achans
sacriledge
;
so
,
in
national
sins
,
the
Saints
of
God
,
though
personally
innocent
,
yet
because
members
of
a
nocent
body
,
are
liable
to
undergo
the
temporal
smart
of
national
Judgments
.
-
3.
The
Servants
of
God
,
are
often
contributers
to
the
common
heap
of
sin
,
that
brings
down
Judgments
.
Though
they
be
not
actours
of
those
gross
impieties
that
call
for
vengeance
;
yet
their
sins
,
though
of
a
smaller
nature
,
adds
to
the
fewel
of
Gods
indignation
.
Gross
impieties
are
like
Pitch
,
or
Gunpowder
,
that
enrages
the
fire
;
but
even
the
sins
of
Gods
Servants
,
are
combustible
matter
,
and
do
add
to
the
flame
.
Thus
,
not
onely
Manasses
his
bloud-shed
,
but
even
good
Hezekiah
his
vanity
,
and
boasting
of
his
riches
,
brought
upon
the
Land
the
Babylonish
Captivity
.
Saint
Augustine
meditates
upon
this
point
piously
;
and
gives
reasons
,
why
good
Christians
are
involved
in
common
calamities
.
-
1.
Quamvis
longè
absint
à
flagitiis
,
non
tamen
à
delictis
;
Sinners
they
are
,
though
not
outragious
ones
;
and
their
sins
,
may
be
,
are
tanto
crebriora
,
quanto
minora
.
Small
sins
frequently
committed
,
are
just
provocations
.
-
2.
They
are
punish'd
here
with
wicked
men
,
saith
he
,
Quia
non
sic
vivunt
cum
impiis
,
ut
cum
iis
vivendum
est
.
They
suffer
with
wicked
men
;
because
living
with
them
,
they
do
not
teach
them
,
and
admonish
them
,
and
reprove
them
,
and
mourn
for
them
.
-
3.
Saints
suffer
in
temporal
things
,
because
,
though
they
do
not
luxuriously
abuse
them
,
yet
,
saith
he
,
they
do
too
much
enjoy
them
.
Simul
cum
impiis
flagellantur
,
non
quia
simul
agunt
malam
vitam
,
sed
quia
simul
amant
temporalem
vitam
;
non
aequaliter
,
sed
tamen
simul
.
We
have
seen
the
Supposition
;
Come
we
now
;
Secondly
,
to
the
resolution
;
though
all
these
evils
come
upon
us
,
Yet
will
I
rejoyce
in
the
Lord
—
And
here
are
two
prints
of
Piety
in
this
Speech
of
the
Prophet
;
-
1.
Is
implied
in
this
Particle
,
Although
;
that
's
an
act
of
forecast
;
these
miseries
may
befall
us
.
-
2.
Is
implied
in
this
Particle
,
Yet
;
that
's
an
act
of
preparation
against
these
miseries
.
-
-
1.
Quamvis
,
Although
,
that
forecasts
the
misery
.
-
2.
Tamen
,
Yet
,
that
forelays
the
Remedy
.
-
-
Praevidet
,
He
foresees
sorrows
in
the
first
.
-
Providet
,
He
provides
against
them
in
the
second
.
-
1.
He
forecasts
it
,
that
miseries
and
afflictions
may
,
nay
,
will
befall
us
.
That
's
one
point
of
wisdome
,
and
print
of
piety
,
to
forecast
it
in
our
thoughts
.
Prosperity
will
not
hold
always
;
we
must
look
for
changes
.
Summer
will
not
last
all
the
year
long
,
a
Winter
will
come
;
and
with
it
storms
,
and
tempests
.
It
was
Solomons
counsel
,
Eccles.
xi
.
8.
If
a
man
live
many
years
,
and
rejoyce
in
them
all
;
yet
let
him
remember
the
days
of
durkness
,
for
they
shall
be
many
.
It
is
good
to
premeditate
on
evil
days
,
to
acquaint
our selves
with
the
thoughts
of
poverty
,
and
sickness
,
and
adversity
,
and
mortality
.
It
will
have
a
threefold
good
operation
upon
thee
.
-
-
1.
It
will
moderate
thy
care
,
and
pursuit
after
these
outward
things
.
What
,
shall
I
toil
,
and
vex
my self
to
get
that
which
I
cannot
hold
?
but
must
part
with
all
,
I
know
not
how
soon
.
'T
is
Solomons
advice
,
Prov.
xxiii
.
4.
Labour
not
to
be
rich
,
cease
from
thine
own
wisdom
;
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
riches
certainly
make
themselves
wings
,
they
flie
away
like
an
Eagle
towards
heaven
.
Certainly
they
will
do
so
.
All
the
certainty
that
is
in
them
is
,
that
they
are
uncertain
.
-
2.
This
Forecast
,
it
will
moderate
thy
delight
in
them
.
Wilt
thou
place
thy
joy
in
that
which
thou
canst
not
enjoy
?
It
will
make
us
we
shall
not
,
apponere
cor
,
not
set
our
hearts
upon
them
.
-
3.
It
will
moderate
our
sorrow
in
parting
with
them
.
It
is
good
to
look
dangers
and
miseries
in
the
face
before-hand
.
Acquaint
thy self
with
them
,
it
will
take
off
the
horror
and
dreadfulness
of
them
.
Unlook'd-for
calamities
seem
dismal
to
us
;
but
foresight
breeds
acquaintance
;
that
when
they
befall
us
,
we
shall
not
be
dismayed
with
them
.
That
's
the
first
,
he
forecasts
them
.
-
2.
As
he
forecasts
them
;
so
,
in
this
Particle
Yet
,
he
provides
against
them
.
And
that
sets
out
the
holy
entertainment
which
the
Prophet
will
give
to
this
foreseen
Calamity
.
-
-
1.
Tell
an
Atheist
,
a
Judgment
is
coming
from
God
,
he
entertains
those
threatnings
with
derision
.
Let
him
hasten
his
work
,
that
we
may
see
it
,
said
those
mockers
in
the
Prophet
,
Isai.
v.
19.
-
2.
Tell
a
voluptuous
man
of
it
,
that
poverty
and
scarcity
is
approaching
,
What
saith
he
?
Let
's
then
enjoy
the
world
while
we
may
,
let
's
crown
our selves
with
Rose-buds
before
they
be
withered
,
Let
's
eat
,
and
drink
,
for
to
morrow
we
shall
die
.
-
3.
Tell
a
Worldling
,
that
want
and
poverty
is
a
coming
,
what
saith
he
?
Let
's
store
up
then
,
and
provide
against
it
,
lay
up
against
a
dear
year
,
fence
out
Gods
Judgments
when
they
shall
besiege
us
,
keep
them
out
from
entring
upon
us
.
These
,
and
such
as
these
,
are
the
thoughts
of
carnal
men
.
Ey
,
but
this
Scripture
offers
more
grace
.
The
piety
of
the
Prophet
hath
other
apprehensions
of
Judgments
,
and
farr
other
resolutions
for
the
undergoing
of
them
.
And
this
Piety
in
the
Prophet
appears
in
two
degrees
,
that
make
it
more
remarkable
.
-
1.
Here
is
the
low
degree
of
the
affliction
;
he
takes
it
at
the
worst
;
he
supposeth
himself
not
onely
in
some
necessity
,
but
in
extremity
,
in
want
of
all
outward
things
.
He
saith
not
,
Onely
if
I
have
food
,
and
raiment
,
though
but
hard
fare
,
and
coarse
clothing
,
it
shall
suffice
;
He
submits
not
onely
to
Agur's
portion
,
Neither
riches
,
nor
poverty
,
but
food
convenient
to
sustain
nature
;
He
stops
not
at
Micaiah's
diet
,
Bread
of
affliction
,
and
water
of
affliction
;
No
,
he
knows
how
to
undergo
the
loss
of
all
things
.
Let
poverty
come
upon
him
as
an
armed
man
,
and
spoil
him
of
all
;
yet
his
heart
will
hold
up
,
he
is
not
dismayed
.
Ey
,
here
is
Piety
in
the
strength
,
and
highest
improvement
.
That
will
not
capitulate
with
God
,
how
much
it
will
suffer
,
and
no
more
,
but
will
resolve
to
bear
the
heaviest
burthen
,
submit
to
the
sharpest
affliction
,
and
undergo
it
holily
.
-
2.
The
Prophets
Piety
is
seen
in
another
degree
,
that
's
the
high
degree
of
affection
,
with
which
he
will
entertain
this
great
affliction
.
-
-
1.
He
makes
not
onely
use
of
his
patience
;
he
will
suffer
patiently
,
and
meekly
,
he
will
not
murmure
at
it
.
-
2.
He
resolves
,
not
onely
to
be
content
with
it
,
and
well
pleased
with
this
condition
;
that
's
a
degree
higher
.
Patience
suffers
it
,
but
Contentment
feels
it
not
.
Contentment
,
is
an
Autarchie
,
it
feels
no
want
.
But
the
Prophet
rises
higher
;
-
3.
He
knows
how
to
rejoyce
in
affliction
.
Joy
,
that
's
the
affection
that
belongs
to
happiness
,
and
felicity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrysost.
In
the
day
of
prosperity
,
rejoyce
;
but
in
the
day
of
adversity
,
consider
,
saith
Solomon
,
Eccles.
vii
.
14.
Sad
thoughts
,
one
would
think
,
are
then
seasonable
.
No
,
here
the
Prophet
can
rejoyce
in
the
day
of
adversity
.
Nay
,
more
,
as
S.
Paul
exhorts
,
Rejoyce
in
the
Lord
always
,
again
I
say
rejoyce
,
Phil.
iv
.
4.
So
here
,
this
Feast
of
Joy
,
hath
two
Courses
;
-
-
1.
I
will
rejoyce
in
the
Lord
.
-
2.
I
will
joy
in
the
God
of
my
salvation
.
TWO
SERMONS
PREACHED
UPON
EASTER-DAY
.
ON
EASTER-DAY
.
The
First
Sermon
.
JOB
xix
.
25
,
26
,
27.
For
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
:
And
though
after
my
skin
,
worms
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
:
Whom
I
shall
see
for
my self
,
and
mine
eyes
shall
behold
,
and
not
another
,
though
my
reins
be
consumed
within
me
.
THis
Text
is
a
Prophesie
and
Prediction
of
our
Saviour
Christs
glorious
Resurrection
;
the
great
benefit
,
and
mysterie
of
our
Religion
,
which
the
Christian
Church
doth
this
day
celebrate
.
A
Sacred
Truth
,
requiring
not
onely
the
Assent
,
but
the
Devotion
,
and
Adoration
of
our
Faith
.
The
work
of
this
day
layes
the
greatest
proofs
of
Christs
God-head
,
and
Divinity
.
He
was
declared
to
be
the
Son
of
God
,
by
the
Resurrection
from
the
dead
,
Rom.
i.
4.
And
,
when
God
was
to
bring
his
Son
back
from
the
grave
,
this
,
and
the
like
Prophesies
,
as
Ushers
,
attended
him
,
and
proclaimed
before
him
,
as
Pharaoh
before
Ioseph
,
Abrech
,
Bow
the
knee
.
Let
all
the
Angels
of
God
worship
him
;
Let
every
knee
bow
before
him
;
Let
every
tongue
confess
him
;
Let
every
soul
receive
,
and
embrace
him
.
'T
is
true
,
the
incredulous
,
unbelieving
Jews
labour
to
obscure
,
and
deface
this
,
and
all
other
Prophesies
of
Christs
Resurrection
;
and
,
by
a
mis-construction
,
to
draw
it
away
to
another
sense
.
They
answer
all
these
Prophesies
,
as
Esay
complains
of
them
,
chap.
xxx
.
10.
They
say
to
the
Seers
,
see
not
;
and
to
the
Prophets
,
prophesie
not
unto
us
right
things
,
but
prophesie
to
us
deceit
.
The
Jews
,
they
pervert
the
Text
,
and
some
other
Expositours
mistake
it
;
and
draw
down
the
height
and
mysterie
of
this
speech
,
to
an
inferiour
sense
.
But
,
generally
,
the
most
Ancient
,
and
most
Orthodox
Interpreters
,
do
fasten
their
Meditations
upon
this
Text
,
as
a
clear
,
and
undoubted
prediction
of
our
Saviours
Resurrection
.
And
this
sense
we
embrace
,
and
so
apprehend
the
words
as
a
Prophetical
prediction
,
and
faithful
confession
of
our
Saviours
victory
,
and
triumph
,
over
the
power
of
death
.
And
,
it
is
of
good
use
to
look
back
to
these
Prophesies
,
even
after
their
fulfilling
:
As
the
Angel
spake
this
day
to
the
women
at
the
Sepulchre
,
Come
see
the
place
,
where
the
Lord
was
laid
;
The
emptiness
of
the
grave
proved
that
he
was
risen
:
So
,
even
after
Christ
is
risen
,
it
is
of
use
to
our
faith
,
to
review
these
Prophesies
;
Come
see
the
place
that
foretold
his
rising
again
;
the
fulfilling
of
these
Texts
will
greatly
confirm
our
faith
of
his
Resurrection
.
As
in
your
purchases
,
and
possessions
,
though
you
be
already
seized
and
stated
in
them
,
yet
ye
desire
to
get
in
all
former
Conveyances
,
to
strengthen
your
tenure
:
So
,
though
you
be
possess'd
of
this
dayes
benefit
,
yet
these
Prophesies
are
as
our
fore-fathers
records
;
we
claim
these
Testimonies
as
our
Inheritance
;
our
Faith
holds
by
them
.
To
reflect
upon
these
Prophesies
,
will
confirm
our
belief
in
all
other
Truths
,
as
yet
to
be
fulfilled
;
Impleta
credimus
,
impleri
videmus
,
implenda
confidimus
,
saith
S.
Augustine
:
It
will
put
Davids
Song
into
our
mouths
;
As
we
have
heard
,
so
have
we
seen
:
Heard
it
foretold
,
Seen
it
fulfill'd
.
We
may
sing
with
the
Psalmist
,
All
the
wayes
of
the
Lord
,
are
Mercy
and
Truth
:
Mercy
in
Promising
,
Truth
in
Performing
.
We
may
confess
with
Solomon
,
Blessed
be
the
Lord
,
who
spake
it
with
his
mouth
;
and
hath
with
his
hand
fulfilled
it
.
We
may
open
our
Text
,
as
Christ
did
;
This
day
is
this
Scripture
fulfilled
in
your
ears
;
our
Faith
may
safely
set
to
its
Seal
,
That
God
is
true
.
For
the
words
themselves
,
they
report
unto
us
a
memorable
,
remarkable
Prophesie
of
the
Resurrection
;
of
a
double
Resurrection
:
-
1.
Here
Iob
fore-sees
,
and
fore-tells
the
Resurrection
of
Christ
.
He
tells
us
,
That
Christ
,
who
by
his
Death
Redeem'd
him
,
hath
again
obtain'd
an
endless
Life
;
That
after
his
fall
by
Death
,
he
is
recovered
,
and
got
up
again
;
stands
,
and
shall
stand
last
upon
the
earth
.
-
2.
He
Prophesies
of
his
own
resurrection
,
That
though
he
were
now
in
a
dying
condition
,
death
had
already
seiz'd
upon
him
;
yet
he
knew
there
was
hope
in
his
death
,
that
he
should
be
raised
from
the
grave
of
corruption
,
to
an
everliving
and
blessed
state
and
condition
.
Now
,
surely
,
this
is
a
Text
of
Scripture
worthy
of
all
acceptation
,
much
to
be
set
by
,
both
for
the
clearness
,
and
evidence
of
it
,
and
also
for
the
date
it
bears
,
and
print
of
Antiquity
.
-
1.
'T
is
a
clear
Prophesie
;
there
is
not
a
fuller
,
more
express
description
of
the
Resurrection
,
in
all
the
Scripture
,
then
this
of
Iob's
.
He
speaks
like
an
Apostle
,
rather
then
a
Prophet
.
O
virum
ante
Evangelium
,
〈◊〉
!
With
Thomas
,
he
puts
his
hand
into
Christs
side
,
he
holds
and
embraces
him
,
and
then
his
Faith
worships
and
adores
his
Redeemer
;
My
Lord
,
and
my
God
.
-
2.
And
then
there
is
another
Excellency
that
commends
it
,
the
date
of
Antiquity
.
They
all
agree
,
that
Moses
was
the
Pen-man
of
this
Book
.
Iob
lived
in
Moses
his
time
,
or
before
him
.
St.
Chrysostome
reckons
him
the
fourth
from
Esau.
So
timely
a
Prophesie
of
our
Saviours
Death
and
Resurrection
,
't
is
a
rare
Monument
.
S.
Peter
tells
us
,
that
Christs
Resurrection
was
the
Purchase
of
our
Inheritance
.
Now
,
in
matters
of
Inheritance
,
the
ancientest
Deeds
and
Conveyances
are
alwayes
the
best
.
Here
is
a
Court-roll
written
by
Moses
,
the
first
Pen-man
that
God
ever
imployed
;
and
here
is
a
Copy
taken
up
by
Iob
,
one
of
the
Primitive
Saints
,
and
by
him
conveyed
to
the
Church
for
ever
.
It
was
a
matter
of
debasement
to
S.
Paul
,
that
he
had
Posthumam
fidem
Resurrectionis
;
Last
of
all
he
was
seen
of
me
,
as
born
out
of
due
time
,
1
Cor.
xv
.
Contrary
,
't
is
a
great
Dignity
to
Iob
,
that
he
is
Primogenitus
Fidei
;
First
of
all
he
was
seen
by
him
.
His
Faith
hath
the
Birth-right
of
all
the
Saints
in
the
Old
Scripture
.
It
was
the
high
praise
of
those
good
women
in
the
Gospel
,
that
they
rose
early
to
go
to
the
Sepulchre
.
Iob's
Faith
out-strips
them
all
,
carries
him
betimes
to
the
grave
of
Christ
;
he
believes
,
and
confesses
his
Resurrection
.
The
words
then
,
they
set
out
unto
us
a
lively
Profession
of
Iob's
Faith
.
Iob
,
indeed
,
is
propounded
to
us
as
a
pattern
of
patience
,
Iam.
v.
Ye
have
heard
of
the
patience
of
Iob
:
And
it
was
most
remarkable
.
But
yet
patience
,
it
is
not
an
original
virtue
;
but
springs
,
and
arises
from
some
other
Grace
.
'T
is
Filia
Fidel
;
the
Daughter
of
Faith
,
Rom.
v.
It
flowes
from
Faith
.
Would
you
know
what
made
Iob
so
patient
in
all
his
aff●…ictions
?
Here
is
the
Mother
,
and
Breeder
,
and
Supporter
of
his
Patience
;
his
Faith
of
a
Redemption
,
and
a
Resurrection
,
made
him
endure
all
.
I
should
utterly
have
fainted
,
but
that
I
believe
to
see
the
goodness
of
the
Lord
in
the
land
of
the
Living
,
saith
David
,
Psal.
cxvi
.
So
should
Iob
;
his
Faith
kept
him
from
fainting
.
Nay
,
not
onely
so
,
saith
S.
Paul
,
Rom.
v.
but
by
virtue
of
true
Faith
,
We
glory
in
Tribulations
.
It
makes
Iob
endure
them
,
chearfully
,
comfortably
,
and
even
to
glory
in
them
.
So
then
,
let
us
a
little
vary
the
Apostle's
Expression
,
and
say
,
We
have
heard
of
the
Faith
of
Iob.
He
makes
a
double
Profession
of
it
in
the
Text
:
-
1.
Here
is
his
Belief
concerning
Christ
.
Then
,
-
2.
Here
is
his
Belief
and
Confidence
concerning
himself
.
First
,
his
Profession
concerning
Christ
.
Wherein
three
things
are
observable
;
all
of
them
requisite
in
a
right
Believer
:
-
1.
Here
is
Salvificum
Objectum
;
the
〈◊〉
Object
of
his
Faith
,
that
's
Christ
,
in
three
main
Articles
of
Faith
to
be
believed
:
-
-
1.
Quod
Redemptor
;
that
he
was
his
Redeemer
.
-
2.
Quod
Vivit
;
that
his
Redeemer
was
dead
,
and
is
alive
again
;
that
's
Christs
Resurrection
.
-
3.
Quod
I●…dicabit
;
he
believes
that
he
shall
appear
again
at
the
last
day
to
judge
the
quick
and
the
dead
.
He
hath
redeemed
me
,
He
rose
again
for
me
;
He
shall
judge
,
and
absolve
,
and
give
sentence
for
me
:
That
's
the
first
thing
considerable
,
the
Matter
and
Object
of
his
Faith
.
-
2.
In
his
Profession
;
here
is
the
Act
of
his
Faith
,
and
that
is
strong
,
and
lively
,
full
of
〈◊〉
:
He
staggers
not
through
unbelief
,
but
is
fully
perswaded
of
it
:
It
is
Scio
,
I
know
it
,
and
I
am
well
assured
of
it
.
And
then
,
-
3.
Here
is
Appropriatio
Fidei
,
his
Personal
Interest
that
he
claims
in
Christ
,
and
in
all
his
benefits
,
in
Meus
;
he
is
Mine
;
died
,
and
rose
again
,
and
will
come
at
the
latter
day
for
my
good
and
benefit
.
He
contents
not
himself
with
a
Catholique
Profession
of
these
Truths
in
general
;
but
possesses
himself
of
them
,
makes
them
his
own
by
a
close
application
.
I.
See
the
Object
of
Iob's
Faith
;
that
is
,
-
1.
Christ
,
a
Redeemer
:
-
2.
Christ
,
alive
from
the
dead
:
-
3.
Christs
appearing
again
at
the
last
day
.
These
three
are
the
stayes
and
props
of
his
hope
,
the
supporters
of
his
comfort
.
And
briefly
take
a
double
view
of
them
:
-
-
1.
In
reference
to
Iob
,
who
makes
this
holy
Profession
.
-
2.
View
them
in
themselves
.
-
1.
Iob's
Faith
acknowledges
Christ
his
Redeemer
,
Raiser
,
Judge
;
It
was
the
Faith
which
he
lived
by
:
And
the
Excellency
of
this
Profession
will
appear
,
if
we
take
notice
of
Iob
in
three
Considerations
:
-
-
1.
Iob
a
Patriarch
;
one
long
before
the
Gospel
was
revealed
:
In
the
first
and
primitive
times
of
the
Church
,
he
speaks
of
Christ
,
fastens
upon
him
,
and
comforts
himself
in
him
.
-
-
1.
It
is
the
great
Efficacie
of
our
Saviours
Mediation
;
the
virtue
of
it
was
operative
in
all
differences
of
time
:
It
was
effectual
and
soveraign
at
the
greatest
distance
.
It
comforted
Iob
,
it
rejoyced
Abraham
;
nay
,
it
recovered
Adam
.
The
Arrians
blasphemy
of
his
Deity
,
't
is
as
false
also
of
his
Mediatorious
Efficacie
;
Tempus
fuit
,
quando
non
fuit
.
No
,
he
was
yesterday
,
and
to
day
,
and
the
same
for
ever
.
Chrysostome
puts
this
difference
'twixt
the
Sacrifices
of
Christ
,
and
of
those
under
the
Law
:
They
were
renew'd
,
and
oftentimes
offer'd
;
Christ
died
but
once
,
and
found
Eternal
Redemption
:
They
were
like
weak
plaisters
,
shifted
and
changed
every
day
;
Christs
Bloud
was
Efficax
pharmacum
,
quod
semel
impositum
,
semper
sanat
:
By
one
offering
of
himself
,
he
hath
perfected
for
ever
all
them
that
are
sanctified
,
Heb.
x.
-
2.
It
is
the
great
Excellency
of
our
Christian
Faith
,
that
the
Church
,
before
Christ
,
received
and
embraced
it
.
The
Prophets
,
as
well
as
the
Apostles
,
they
all
saw
his
Glory
,
and
spake
of
him
.
They
who
went
before
,
as
well
as
they
who
came
after
,
all
sung
Hosanna
to
this
Son
of
David
.
The
Gospel
,
it
is
of
greatest
Antiquity
.
The
Law
(
saith
S.
Paul
)
came
in
afterwards
.
The
Gospel
hath
the
Birth-right
;
it
put
forth
the
hand
first
.
The
skarlet
thred
,
dip'd
in
Christs
bloud
,
testifies
for
it
,
though
the
Law
took
place
for
a
time
,
and
seem'd
to
be
elder
.
'T
is
a
great
support
for
our
Faith
,
that
we
believe
in
him
,
whom
all
the
Saints
,
and
Patriarchs
rested
on
.
Thus
S.
Paul
takes
off
the
scandal
of
novelty
,
which
the
Jews
cast
on
the
Gospel
,
Acts
xxvi
.
I
am
judg'd
for
the
hope
of
the
Promise
made
by
God
to
our
Fathers
;
Why
should
it
be
thought
a
thing
incredible
to
you
,
that
God
should
raise
the
dead
?
It
was
this
day
,
that
Abraham
desired
to
see
,
and
he
saw
it
,
and
was
glad
.
That
day
,
say
some
,
was
the
day
of
the
Resurrection
:
Then
,
when
he
offerr'd
up
Isaac
,
Accounting
that
God
was
able
to
raise
him
up
from
the
dead
,
from
whence
he
received
him
in
a
figure
.
The
mysterie
of
this
day
,
Abraham
rejoyced
in
.
That
's
the
first
,
Iob
a
Patriarch
.
-
2.
Iob
a
Gentile
,
none
of
the
lineage
of
Israel
,
a
stranger
in
the
land
of
Vz
,
he
layes
claim
to
the
Redeemer
;
he
builds
his
Faith
on
Christs
Resurrection
.
Gentiles
,
as
well
as
Jews
,
some
in
every
Nation
,
have
their
share
and
portion
in
Christs
Resurrection
.
Christ
preached
this
Truth
at
his
first
Sermon
at
Nazareth
,
Luke
iv
.
Naaman
the
Syrian
,
and
the
Widow
of
Sareptha
,
both
of
them
Heathens
,
yet
God
visited
them
,
and
sent
Salvation
to
them
.
In
both
Stories
they
were
remarkable
types
of
the
Resurrection
.
Naaman's
corrupt
flesh
,
restored
as
the
flesh
of
a
young
child
;
all
whole
,
and
sound
again
.
The
Widow
of
Sareptha's
son
rais'd
from
the
dead
again
:
Two
great
signs
of
the
Resurrection
.
The
great
Prefiguration
of
Christs
Resurrection
was
performed
among
the
Heathen
.
Ionah
devoured
by
the
Whale
,
and
after
three
dayes
restored
again
.
That
sign
was
done
at
Niniveh
,
the
head
City
of
the
Gentiles
.
This
mysterie
of
the
Resurrection
,
Christ
himself
preached
to
the
Gentiles
,
Ioh.
xii
.
When
Greeks
came
to
Christ
(
and
they
were
Gentiles
)
he
acquainted
them
with
the
Doctrine
of
his
Resurrection
:
If
the
Wheat-corn
dye
not
,
it
abides
alone
;
but
if
it
dye
,
it
brings
forth
much
fruit
.
The
first
great
Manifestation
of
his
Resurrection
to
all
his
Disciples
,
it
was
in
Galilee
of
the
Gentiles
:
Go
into
Galilee
,
there
you
shall
see
me
.
From
Galilee
this
preaching
began
,
How
that
God
raised
up
Christ
the
third
day
,
Acts
x.
'T
is
the
foundation
of
our
hope
;
we
are
Sinners
of
the
Gentiles
.
So
that
Gentiles
as
well
as
Jews
,
Iob
as
well
as
Moses
,
are
admitted
into
the
fellowship
of
his
Redemption
,
and
Resurrection
.
-
3.
Iob
a
Just
man
,
highly
commended
for
his
Sanctity
,
and
Piety
;
yet
see
,
he
layes
hold
upon
this
as
his
onely
claim
,
That
Christ
is
his
Redeemer
from
death
and
destruction
.
Not
onely
notorious
sinners
,
but
the
chiefest
Saints
stand
in
need
of
a
Saviour
,
must
trust
to
a
Redeemer
;
desire
to
be
partakers
in
his
Resurrection
.
-
-
1.
That
they
are
Saints
,
they
owe
it
unto
him
:
They
are
the
children
of
God
,
because
they
are
children
of
the
Resurrection
,
Luke
xx
.
36.
-
2.
And
when
they
are
Saints
,
yet
so
short
is
their
Sanctity
,
so
full
of
failings
,
that
the
best
of
them
all
must
shelter
themselves
under
his
Redemption
.
Their
own
garments
do
defile
them
,
saith
Iob.
Their
garments
,
that
's
their
virtues
,
that
beautifie
and
adorn
them
;
yet
these
cast
a
soil
and
defilement
upon
them
.
S.
Paul
disclaims
his
own
perfection
,
and
righteousness
,
desires
to
know
Christ
,
and
the
power
of
his
resurrection
.
Our
Sanctification
,
't
is
not
our
fundamental
Title
to
Heaven
,
but
our
Redemption
.
Gloriabor
,
non
quia
justus
,
sed
quia
redemptus
,
saith
Bernard
.
Our
first
resurrection
from
sin
,
is
so
lame
,
and
imperfect
,
that
the
second
death
might
still
lay
hold
on
us
,
were
it
not
overcome
by
Christ's
resurrection
.
-
That
's
the
first
Consideration
of
this
Object
of
Faith
in
reference
to
Iob
;
Iob
a
Patriarch
,
a
Gentile
,
a
just
man
;
In
all
these
three
respects
,
he
professes
his
interest
in
Christ's
death
and
resurrection
.
-
2.
Let
's
view
these
Particulars
in
themselves
.
-
-
1.
Christ
a
Redeemer
.
-
2.
Christ
alive
from
the
dead
;
and
then
,
-
3.
Christ
appearing
at
the
latter
day
.
The
improvement
of
these
three
Titles
,
makes
up
our
Salvation
.
-
1.
His
Redemption
,
that
made
the
Purchase
for
us
.
'T
is
call'd
,
The
Purchase
of
the
inheritance
,
Ephes.
i.
And
then
,
-
2.
His
Resurrection
,
that
seals
up
the
Title
,
and
conveys
the
Title
to
us
.
Our
Justification
,
which
entitles
us
to
heaven
,
't
is
ascribed
to
his
Resurrection
;
Rom.
iv
.
He
was
delivered
to
death
for
our
sins
,
and
rose
again
for
our
justification
.
-
3.
His
last
Appearing
,
that
gives
us
livery
and
seisin
,
and
actual
possession
.
We
shall
then
be
taken
up
into
the
heavens
,
and
be
ever
with
the
Lord
.
All
these
three
are
necessary
,
we
can
spare
none
of
them
.
-
1.
His
Redemption
is
necessary
;
If
not
redeem'd
by
his
death
,
we
shall
not
be
saved
by
his
life
,
Rom.
viii
.
Christ
must
first
be
our
Redeemer
,
then
after
he
will
become
our
Raiser
,
and
Absolver
.
First
,
make
sure
of
thy
Redemption
,
and
then
promise
to
thy self
a
joyfull
Resurrection
.
Get
sin
pardoned
,
and
death
shall
be
vanquished
.
The
sting
of
death
,
it
is
sin
.
Dis-arm
death
of
it's
sting
,
and
't
is
easily
overcome
.
It
is
the
order
and
method
that
Hezekiah's
faith
observed
,
Isaiah
xxxviii
.
Thou
hast
in
love
to
my
soul
delivered
me
from
the
pit
of
corruption
,
for
thou
hast
cast
all
mysins
behind
thy
back
.
Thou
wilt
not
give
thine
holy
One
to
see
corruption
.
Solum
sanctum
,
saith
Bernard
,
non
viderit
corruptionem
.
'T
is
that
,
that
embalms
our
bodies
,
and
keeps
them
from
corruption
.
Without
this
first
,
our
right
in
his
Redemption
;
the
two
other
,
his
Resurrection
,
and
last
Appearance
,
will
afford
us
small
comfort
.
Had
he
not
died
for
us
,
and
by
it
redeemed
us
,
it
were
better
for
us
,
He
had
never
rose
again
;
the
tidings
of
his
resurrection
,
it
would
be
matter
of
fear
,
and
dismay
,
and
astonishment
to
us
.
When
Herod
thought
that
Iohn
was
risen
from
the
dead
,
he
was
troubled
,
and
perplexed
at
it
.
The
Soldiers
who
watch'd
Christs
grave
,
were
as
dead
men
,
at
his
resurrection
.
Bring
those
mine
enemies
,
and
slay
them
before
me
.
They
who
have
despised
the
bloud
of
his
redemption
,
nothing
remains
for
them
,
but
Heb.
x.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fearfull
looking
for
of
judgment
.
O!
his
redeemed
ones
,
lift
up
your
heads
for
joy
;
your
redemption
draws
near
;
but
ye
despisers
,
hang
down
your
heads
for
sorrow
;
your
confusion
approaches
.
That
's
the
first
,
He
must
be
Redemptor
.
-
2.
It
must
be
Redemptor
vivit
.
Our
Saviour
,
who
hath
redeemed
us
by
his
death
,
must
recover
,
and
revive
,
and
live
again
.
His
resurrection
puts
life
,
and
efficacie
into
his
redemption
.
Indeed
,
there
is
but
cold
comfort
in
a
dead
Saviour
.
You
know
what
his
two
Disciples
thought
of
his
death
,
as
they
went
to
Emmaus
;
We
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
,
but
he
is
dead
,
and
our
hopes
are
dead
with
him
,
Luke
xxiv
.
Had
he
not
rose
again
,
the
scoff
of
the
Jews
had
been
too
true
of
him
;
He
saved
others
,
himself
he
could
not
save
,
let
him
come
down
from
the
Cross
;
nay
,
let
him
die
on
the
Cross
,
and
rise
out
of
his
grave
,
and
then
we
will
believe
on
him
.
-
-
1.
Our
Redeemer
must
rise
,
and
live
again
,
how
else
should
he
overcome
death
?
He
must
redeem
us
from
our
enemies
,
(
and
death
is
one
of
them
,
saith
S.
Paul
.
)
Death
overcame
him
when
he
died
,
but
He
overcame
death
,
when
he
rose
again
.
He
was
crucified
through
weakness
,
but
he
lives
by
the
power
of
God
,
2
Cor.
xiii
.
4.
-
2.
He
must
rise
again
,
how
else
could
he
apply
the
virtue
of
his
death
,
and
make
it
effectual
?
The
High-Priest
was
not
onely
to
shed
the
bloud
of
the
sacrifice
,
but
he
was
to
sprinkle
it
on
the
people
,
and
to
go
into
the
Sanctum
Sanctorum
,
and
present
it
before
God
.
In
his
Passion
,
he
shed
his
bloud
;
but
the
tendering
it
to
God
,
and
sprinkling
it
upon
us
,
that
depended
on
his
resurrection
.
-
3.
He
must
rise
,
and
live
again
,
to
quicken
and
revive
our
hope
in
his
redemption
.
He
raised
him
from
the
dead
,
saith
S.
Peter
,
1
Epist.
i.
that
our
faith
,
and
hope
might
be
in
God
.
We
are
begotten
to
a
lively
hope
by
the
resurrection
of
Christ
from
the
dead
,
saith
the
same
Apostle
.
The
Sun
,
when
it
is
at
the
farthest
,
keeps
life
in
the
root
of
a
tree
;
but
't
is
the
approaching
of
the
Sun
,
that
brings
life
into
the
branches
.
When
Christ
was
in
the
grave
,
the
sap
of
our
hope
sunk
all
into
the
root
,
but
his
return
from
the
grave
,
brought
sap
into
the
branches
.
-
3.
His
standing
on
the
earth
is
necessary
,
at
his
last
appearance
(
I
will
but
name
it
)
.
It
is
one
main
end
of
his
resurrection
;
By
it
he
was
sealed
and
autorized
to
be
the
supreme
Iudge
of
quick
and
dead
.
Acts.
xvii
.
31.
He
hath
appointed
a
day
,
wherein
he
will
judge
the
world
by
that
man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
Ioseph
was
not
onely
enlarged
out
of
prison
,
but
advanced
to
the
place
of
government
and
judicature
;
The
Egyptians
,
and
all
his
brethren
must
bow
before
him
.
-
1.
This
Prerogative
of
Christ
,
't
is
the
reward
of
his
Passion
;
for
it
,
he
is
made
Lord
of
quick
and
dead
.
-
2.
'T
is
the
full
finishing
,
and
the
accomplishment
of
his
mediation
.
He
shall
then
present
us
to
God
his
Father
;
Lo
,
here
I
am
,
and
those
whom
thou
hast
given
me
!
-
3.
'T
is
the
full
possessing
of
his
redeemed
ones
,
of
their
purchased
inheritance
.
Come
ye
blessed
of
my
Father
,
enter
into
your
possession
.
-
4.
'T
is
the
glory
of
his
exaltation
;
then
all
thrones
shall
be
cast
down
,
and
be
made
his
footstool
,
and
he
alone
shall
be
exalted
in
judgment
.
We
have
done
with
the
object
of
Iob's
faith
.
Come
we
now
,
II.
To
the
Act
,
in
Scio
,
I
know
;
A
word
of
confidence
,
and
great
assurance
.
It
fully
expresses
the
nature
of
faith
;
it
is
strongly
perswaded
of
what
it
believes
;
it
puts
it
beyond
Ifs
,
and
Ands
,
and
hopefull
supposals
.
Faith
,
it
is
an
evidence
,
not
a
conjecture
;
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
a
supposition
,
but
a
subsistence
.
It
is
not
,
as
the
Philosopher
in
Suidas
defines
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
vehement
surmise
onely
,
but
a
firm
assurance
:
Can
these
dead
bones
live
,
saith
God
to
Ezekiel
?
Lord
,
thou
knowest
,
saith
the
Prophet
.
Put
the
question
to
Iob
;
yes
,
I
know
they
can
;
nay
,
more
then
so
,
I
know
they
shall
live
.
And
this
knowledge
of
Iob
will
appear
the
greater
,
and
more
admirable
,
his
belief
in
this
point
of
faith
,
being
beset
with
three
great
Impediments
;
-
1.
There
is
Magna
difficultas
;
that
's
one
Impediment
,
the
resurrection
of
the
dead
.
To
insist
on
that
which
is
proper
to
the
Day
.
'T
is
a
matter
beyond
all
reach
of
reason
.
Nature
helps
forward
the
belief
of
some
points
of
faith
;
but
this
of
the
Resurrection
,
't
is
,
res
purae
fidei
,
far
beyond
all
conceit
of
reason
.
The
great
men
of
reason
,
at
Athens
,
laught
at
Paul
,
when
he
preach'd
the
Resurrection
.
The
Philosopher
in
his
disputes
about
the
Soul
,
makes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
impossible
absurdity
,
not
to
be
admitted
.
Recta
ratio
(
which
some
make
the
standard
of
all
Religion
)
stammers
,
and
stumbles
at
this
Article
;
How
can
it
be
?
Faith
onely
resolves
it
.
Sufficit
pro
universis
rationibus
,
Autor
Deus
;
Nothing
is
impossible
to
an
omnipotent
God
,
nothing
incredible
to
an
omniscient
Faith
.
In
these
Mysteries
,
saith
S.
Augustine
,
Christians
must
not
be
rationales
,
but
fideles
.
'T
is
the
homage
our
Understanding
ows
to
God
,
to
believe
what
we
cannot
comprehend
,
saith
Parisiensis
.
It
is
one
rare
property
of
faith
,
it
hath
Vim
satisfactivam
;
it
will
satisfie
all
doubts
;
it
will
assoyl
all
difficulties
.
Ask
a
natural
man
,
Is
it
possible
Christ
should
rise
again
?
No
,
it
is
impossible
,
Ask
S.
Peter
,
what
saith
he
?
It
is
impossible
but
he
should
rise
again
:
Acts
ii
.
20.
Him
hath
God
raised
,
having
loosed
the
pains
of
death
,
because
it
was
impossible
he
should
be
holden
of
it
.
Here
is
the
triumph
of
Iob's
faith
;
Credo
,
quia
impossible
est
.
These
Mysteries
are
Stulta
mundi
,
but
Decus
fidei
;
our
faith
glories
in
them
.
-
2.
Another
Impediment
in
Iob's
faith
,
that
makes
it
more
admirable
,
was
,
Magna
distantia
;
Things
at
a
distance
are
not
discernable
.
It
was
the
Oeconomy
of
Divine
revelation
,
the
mysteries
of
our
Christian
faith
were
but
dimly
discovered
to
the
faith
of
our
fore-fathers
;
I
shall
see
him
,
but
not
now
,
I
shall
behold
him
,
but
not
nigh
.
And
it
is
observable
,
The
nearer
the
accomplishment
of
Prophecies
,
the
clearer
were
the
Predictions
.
The
Cocks
,
the
nearer
to
the
Sun-rising
,
the
louder
they
crow
.
But
,
the
time
Iob
lived
in
,
it
was
but
Conticinium
fidei
,
yet
see
,
he
speaks
of
Christ's
and
his
own
resurrection
,
as
expresly
and
plainly
,
as
if
it
were
near
at
hand
.
Videndo
credere
,
that
's
Thomas
his
faith
;
he
saw
Christ
was
risen
,
and
therefore
believed
;
Plus
oculo
,
quàm
oraculo
credidit
;
but
,
Credendo
videre
,
that
's
Iob's
faith
,
he
believed
it
as
fully
,
as
if
he
had
seen
it
clearly
.
This
is
the
benefit
of
faith's
prospective
,
it
brings
the
remotest
things
home
to
the
eye
.
It
is
Quoddam
aeternitatis
exemplar
,
praeterita
,
praesenti
,
futura
vastissimo
quodam
sinu
comprehendit
;
it
sees
at
all
distances
,
and
fathoms
eternity
.
-
3.
There
was
a
third
Impediment
to
Iob's
faith
;
that
was
Magna
contrari●…tas
.
Distance
hinders
sight
;
but
darkness
,
and
indisposition
of
the
air
,
much
more
.
Yet
Iob
,
in
the
thickest
mist
of
contrariety
,
and
contradiction
,
sees
clearly
,
believes
assuredly
:
God
afl●…icts
him
,
sets
him
as
his
enemy
;
yet
,
Scio
quod
Redemptor
;
he
is
still
my
Redeemer
;
though
he
slays
me
,
nay
,
while
he
slays
me
,
I
will
put
my
trust
in
him
.
Temptations
from
Satan
,
disheartnings
from
friends
,
afflictions
from
God
,
Iob
looks
through
them
all
,
sees
comforts
beyond
them
.
To
know
God
a
Redeemer
,
while
he
is
a
punisher
;
a
quickner
,
and
a
raiser
,
while
he
is
a
killer
;
an
acquitter
,
and
absolver
,
when
he
writes
bitter
things
against
him
;
O
Iob
,
great
is
thy
faith
!
Sure
he
was
not
to
learn
this
now
in
his
adversity
;
he
hath
studied
this
point
long
,
acquainted
himself
with
it
;
now
,
in
affliction
and
death
,
how
it
refreshes
him
?
Weak
Faith
may
serve
in
fair
weather
,
when
all
goes
well
with
thee
;
but
when
terrours
from
God
,
temptations
from
Satan
,
and
discomforts
from
men
beset
thee
,
nothing
but
this
Scio
will
support
thee
:
Weak
Faith
cannot
breed
strong
consolation
.
That
's
the
second
;
Scio
,
a
clear
apprehension
.
The
next
follows
,
and
that
is
,
III.
In
Meus
;
his
close
application
.
Scio
,
that
was
the
eye
of
Faith
,
it
beheld
him
clearly
;
but
Meus
,
My
Redeemer
,
that
's
the
hand
of
Faith
,
and
holds
him
firmly
.
It
is
the
property
of
Saving
Faith
;
it
hath
vim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
hath
a
force
to
appropriate
,
and
make
Christ
our
own
.
Without
this
,
a
general
remote
belief
would
have
been
cold
comfort
.
He
loved
Me
,
and
gave
himself
for
Me
,
saith
S.
Paul
.
What
saith
S.
Chrysostom
?
Did
Christ
dye
onely
for
S.
Paul
?
No
,
Non
excludit
,
sed
appropriat
;
He
excludes
not
others
,
but
he
will
secure
himself
.
This
word
Meus
,
doth
facere
Deum
,
possessionem
nostram
,
saith
S.
Augustine
,
in
Psal.
xxxii
.
make
God
our
own
.
It
is
the
ligature
and
joynt
of
Faith
that
incorporates
us
into
Christ
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
glues
us
to
the
Lord
,
and
makes
us
one
Spirit
with
him
.
Iob
,
in
his
Scio
,
did
not
glance
,
but
fix
upon
him
here
in
Meus
.
He
uses
no
light
touchings
,
but
close
embracings
.
My
Well-beloved
is
mine
and
I
am
his
:
And
again
,
My
Well-beloved
is
as
a
bundle
of
Myrrh
,
that
lyes
betwixt
my
Breasts
.
A
general
,
notional
,
catholick
Faith
,
walks
in
a
garden
of
Myrrh
,
that
's
pleasant
and
delightful
;
but
this
special
Faith
,
that
Iob
stayes
by
,
gathers
this
Myrrh
,
binds
it
in
a
bundle
,
layes
it
'twixt
his
Breasts
;
that
's
fragrant
and
comfortable
.
This
application
,
't
is
always
useful
,
especially
when
we
are
in
Iob's
case
.
Temptations
,
and
Afflictions
,
they
will
make
us
run
to
God
,
clasp
fast
about
him
:
Deus
Meus
,
Deus
Meus
,
in
the
closest
application
.
We
have
done
with
the
first
particular
of
the
Text
,
Iob's
Faith
of
Christs
Resurrection
:
Come
we
now
to
the
Second
,
the
faithful
Profession
he
makes
of
his
own
;
That
,
although
death
had
already
seiz'd
upon
him
,
yet
he
was
assur'd
he
should
rise
again
,
and
be
made
partaker
of
a
joyful
Resurrection
.
That
we
may
take
a
more
full
view
of
this
holy
Profession
,
and
observe
the
many
Excellencies
that
shew
forth
themselves
in
this
Faith
of
his
,
we
will
reduce
all
to
three
observable
Particulars
:
-
1.
Veritas
▪
Fidei
;
There
we
shall
see
those
Truths
that
are
couch'd
here
in
Iob's
holy
Profession
;
and
thence
we
shall
learn
the
dogmatical
part
of
this
sacred
mysterie
of
our
Resurrection
.
-
2.
Pietas
Fidei
;
The
many
Evidences
of
Piety
and
Devotion
,
which
appears
in
this
Profession
of
Faith
,
of
his
Resurrection
.
-
3.
Beneficium
Fidei
;
The
many
seasonable
and
useful
advantages
of
his
Faith
,
which
this
holy
man
found
in
this
Meditation
,
and
Profession
.
First
,
observe
the
several
Truths
included
in
this
Faith
of
Iob
,
concerning
his
own
resurrection
:
Reduce
them
all
to
these
three
heads
;
-
1.
Here
is
Certitudo
resurrectionis
propriae
:
He
apprehends
the
truth
of
his
own
resurrection
with
fullest
assurance
.
I
know
it
;
that
word
of
certainty
belongs
not
onely
to
his
Faith
of
Christs
Resurrection
,
but
it
sets
out
the
confidence
he
had
of
his
own
.
Christs
Resurrection
and
ours
,
are
made
two
several
Articles
of
our
Creed
.
First
,
we
believe
Christ
rose
the
third
day
;
then
again
,
we
believe
the
Resurrection
of
the
body
,
that
we
shall
rise
also
.
Now
Divines
observe
,
that
which
makes
several
Articles
of
our
Faith
,
are
the
several
difficulties
that
are
in
those
Articles
,
which
we
profess
to
believe
.
Now
our
resurrection
carries
with
it
the
shew
of
some
difficulty
,
and
improbability
,
that
appear
not
in
Christs
Resurrection
;
so
that
a
man
may
yield
to
the
truth
of
Christs
Resurrection
,
and
yet
stick
at
ours
,
and
doubt
and
question
that
.
-
-
1.
Christ
was
God
;
it
was
easie
for
him
to
raise
up
himself
.
He
had
power
to
lay
down
his
life
,
and
power
to
take
it
up
again
,
at
pleasure
.
But
Iob
,
and
all
we
,
are
frail
,
and
weak
creatures
;
when
the
pit
hath
shut
her
mouth
upon
us
,
how
shall
we
rise
again
?
-
2.
Though
Christ
were
dead
,
and
so
his
soul
sever'd
from
his
body
,
yet
his
God-head
and
Divinity
were
still
united
to
it
.
His
dead
body
,
was
the
body
of
the
Son
of
God
;
still
supported
,
and
sustained
by
the
Deity
;
and
so
being
united
to
the
fountain
of
life
,
't
is
more
conceivable
that
he
should
revive
,
and
live
again
.
-
3.
Christs
body
in
the
grave
saw
no
corruption
,
or
putrefaction
,
no
incineration
,
turn'd
not
into
dust
and
ashes
;
lay
but
three
dayes
in
the
grave
,
and
revived
.
Iob's
body
,
and
ours
,
shall
be
eaten
with
worms
,
turn'd
to
corruption
,
rotted
in
the
grave
many
hundred
years
.
-
It
is
easier
then
to
conceive
Christs
Resurrection
,
then
to
believe
ours
.
Yet
Iob
,
ye
see
,
sets
his
Scio
to
both
:
I
know
,
Christ
is
risen
;
and
,
notwithstanding
all
these
improbabilities
,
I
am
sure
(
he
speaks
it
as
knowingly
)
I
know
,
I
shall
arise
.
Both
Articles
must
be
believed
with
the
same
assurance
.
-
We
are
told
by
some
,
that
those
Truths
that
concern
Christ
,
and
the
Church
in
general
,
you
may
believe
firmly
,
and
certainly
say
,
I
know
them
;
but
for
those
Truths
that
concern
our selves
in
particular
,
That
Christ
hath
Redeemed
me
,
Sanctified
me
,
will
Raise
me
to
Life
and
Glory
,
there
is
no
Scio
for
them
;
we
cannot
be
sure
of
them
;
hope
well
we
may
,
but
with
contrary
doubtings
and
suspitions
.
No
,
in
all
Gods
Promises
,
Faith
must
labour
to
work
out
assurance
.
Quod
propter
Deum
creditur
,
aequalitèr
creditur
.
If
God
saith
,
Faith
assures
it self
of
it
.
It
is
the
infirmity
of
Faith
to
doubt
,
not
the
duty
of
Faith
.
Then
Faith
works
kindly
,
when
to
every
Truth
reveal'd
,
it
sets
to
its
Scio.
That
's
the
first
,
Certitudo
Fidei
.
-
2.
Here
in
this
Profession
of
Iob
,
is
Fundatio
Resurrectionis
;
the
ground
and
foundation
that
he
layes
to
his
Faith
of
his
own
resurrection
.
Why
is
Iob
sure
he
shall
rise
again
?
Because
he
is
sure
that
Christ
is
risen
.
First
he
knows
,
Christ
is
alive
;
then
he
inferrs
,
I
shall
live
again
.
-
Our
resurrection
is
founded
and
built
upon
Christs
Resurrection
.
'T
is
that
that
gives
footing
and
fastning
to
our
Faith
.
Still
the
Apostle
inferrs
our
resurrection
from
that
of
Christs
.
He
that
raised
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
,
Rom.
viii
.
And
this
Inference
,
't
is
good
upon
three
grounds
:
-
-
1.
Christs
Resurrection
,
't
is
Argumentum
possibilitatis
.
We
may
strongly
argue
from
Christs
Resurrection
,
to
the
possibility
of
ours
.
If
God
rais'd
him
,
the
same
power
can
raise
us
also
.
Tota
ratio
facti
,
it
is
Potentia
facientis
.
Omnipotency
sticks
at
no
difficulty
.
Nay
,
Christs
Resurrection
argues
the
possibility
of
our
resurrection
,
and
that
with
advantage
.
Christ
underwent
a
cursed
death
;
death
was
in
its
full
strength
when
it
seized
upon
him
.
If
Christ
brake
through
the
Iron-gate
,
clave
the
Rocks
;
sure
then
it
is
possible
for
us
to
rise
,
now
the
gate
of
Life
is
set
open
to
us
,
the
Rock
and
Grave-stone
roll'd
away
,
and
removed
for
us
.
Indeed
Christs
was
a
full
death
,
so
is
not
ours
.
1
Thes.
iv
.
14.
If
we
believe
that
Iesus
dyed
,
and
rose
again
,
them
which
sleep
in
Iesus
,
will
God
bring
with
him
.
For
whether
is
it
easier
to
say
,
Awake
thou
that
sleepest
;
or
,
Rise
from
the
dead
?
Dost
thou
doubt
of
thy
resurrection
?
Remember
that
Iesus
was
rais'd
from
the
dead
;
and
be
not
faithless
,
but
faithful
.
-
2.
Christs
Resurrection
,
't
is
a
good
ground
of
ours
;
't
is
Exe●…plum
Resurrectionis
,
the
exemplary
cause
of
our
resurrection
.
He
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
Phil.
iii.
21.
Neither
Lazarus
,
nor
the
rest
in
Scripture
,
are
exact
patterns
of
our
resurrection
:
They
rose
,
to
dye
again
;
they
were
rather
bayl'd
,
and
repriev'd
from
the
grave
for
a
time
,
not
fully
discharged
.
Lazarus
rose
with
his
grave-cloaths
on
him
,
still
cloath'd
with
mortality
:
Christ
left
the
grave-cloaths
behind
him
,
he
is
the
example
of
our
resurrection
.
An
example
,
is
not
a
casual
resemblance
,
but
that
which
hath
a
similitude
drawn
from
it
by
an
intended
imitation
.
So
,
onely
Christs
Resurrection
is
the
example
of
ours
.
Hence
S.
Paul
saith
,
We
are
planted
into
the
similitude
of
his
Resurrection
,
Rom.
vi
.
Christs
Resurrection
hath
an
assimilative
virtue
,
draws
our
resurrection
into
the
similitude
of
it self
:
As
the
Prophet
Elijah
applyed
every
member
of
his
living
body
,
to
those
of
the
dead
child
,
and
so
recovered
him
.
'T
is
Exemplum
Resurrectionis
.
-
3.
Christs
Resurrection
,
't
is
a
good
ground
of
ours
;
't
is
Principium
effectivum
nostrae
Resurrectionis
.
Vivo
ego
,
&
vos
vivetis
;
there
is
the
derivation
of
our
living
again
,
Iohn
xiv
.
19.
The
Jews
fondly
say
,
that
there
is
something
in
Spina
dorsi
,
that
doth
not
putrefie
in
our
dead
bodies
,
and
that
is
the
cause
of
our
resurrection
.
No
,
't
is
not
Robur
dorsi
,
but
Virtus
Capitis
,
the
influence
of
our
Head
,
Christ
,
that
shall
convey
life
to
us
.
We
are
to
look
upon
Christs
resurrection
,
as
the
fountain
,
and
original
of
ours
.
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
S.
Basil.
Christ
did
not
rise
as
a
private
person
,
for
himself
,
but
as
a
publick
principle
of
all
our
resurrections
.
Hence
he
calls
himself
,
The
Resurrection
and
the
Life
.
S.
Paul
calls
him
,
Primitias
dormientium
:
The
First-fruits
dedicate
the
whole
Crop
;
so
our
resurrection
,
't
is
dedicated
by
Christ
.
Tertullian
calls
our
resurrections
,
Appendices
resurrectionis
Dominicae
.
It
was
represented
as
on
this
day
.
When
he
rose
,
the
graves
of
many
Saints
were
open'd
,
and
they
rose
with
him
.
As
at
Kings
Coronations
,
when
they
receive
the
Crown
,
they
enlarge
prisoners
,
dispense
honours
,
advance
their
favourites
.
Non
tam
Christusin
carne
nostra
,
quâm
caro
nostra
in
Christo.
As
Ioseph's
advancement
,
was
the
advancement
and
safety
of
all
the
Hebrews
;
and
all
the
Jews
were
honour'd
in
the
preferment
of
Hester
;
so
all
the
body
of
the
Church
was
raised
in
Christ
.
Indeed
he
entred
the
grave
as
our
Surety
,
and
lay
under
the
arrest
of
death
for
our
debt
;
that
being
discharged
,
he
hath
effected
not
so
much
his
own
,
as
our
enlargement
.
That
's
the
second
,
Fundatio
Resurrectionis
.
-
3.
Here
in
this
Profession
of
Iob's
,
is
Realitas
Resurrectionis
;
his
Faith
believes
,
and
expects
a
true
,
real
,
substantial
,
bodily
resurrection
.
Nay
,
here
is
not
onely
a
reality
,
but
an
identity
;
he
shall
have
a
body
,
and
the
very
same
body
;
-
-
1.
He
expects
a
true
,
real
body
:
Not
as
some
Hereticks
,
that
turn'd
this
high
mysterie
into
a
moral
Allegory
;
Why
the
soul
,
by
sinning
,
neither
dyes
,
nor
sleeps
,
but
is
immortal
,
not
capable
of
a
resurrection
.
Thy
dead
men
shall
live
,
together
with
my
dead
body
shall
they
rise
,
saith
the
Prophet
Esay
.
Chap.
xvi
.
19.
-
2.
And
as
there
is
a
reality
,
so
here
is
likewise
a
perfect
identity
;
we
shall
receive
the
same
bodies
,
not
new
bodies
created
for
us
:
In
my
flesh
shall
I
see
God
▪
these
eyes
shall
behold
him
.
-
-
1.
Else
it
were
not
a
resurrection
;
Quod
cecidit
,
hoc
resurgat
;
quod
mortuum
est
,
reviviscat
;
saith
the
Father
.
And
,
-
2.
Justice
and
Equity
would
have
it
so
.
The
body
is
partaker
in
sin
,
as
well
as
the
soul.
Famula
in
culpa
,
must
be
Socia
in
poena
,
saith
Salvian
.
If
the
Master
mourns
,
the
Servant
that
attends
him
,
follows
him
in
black
:
If
the
soul
,
the
principal
in
sin
,
if
that
suffers
,
the
body
that
's
accessory
,
must
share
in
the
punishment
.
-
3.
The
grand
pattern
and
Example
of
our
resurrection
confirms
it
.
Christ
rose
not
onely
with
a
true
body
(
Feel
me
,
a
spirit
hath
not
flesh
and
bones
)
but
with
the
same
body
.
Cicatrices
Corporis
,
were
Indices
Resurrectionis
.
-
4.
Mercy
delights
to
have
it
so
;
It
will
pour
forth
a
redundant
reward
upon
soul
and
body
.
God
will
not
forget
the
labour
of
love
,
that
the
body
hath
undertaken
.
That
flesh
which
thou
hast
chastised
and
mortified
,
those
hands
that
have
been
lifted
up
in
prayer
,
reach'd
out
to
the
poor
,
employed
in
good
works
,
those
eyes
that
have
shed
tears
of
repentance
,
He
shall
wipe
tears
from
those
eyes
.
Utique
,
&
iisdem
oculis
,
qui
flebant
,
quique
adhuc
flerent
,
nisi
indulgentia
Divina
siccaret
.
Nay
,
not
an
hair
of
our
heads
shall
perish
.
Si
sic
custodiuntur
superflua
tua
,
in
quanta
securitate
est
Caro
tua
?
S.
Augustine
.
This
flesh
,
this
body
shall
be
raised
,
and
glorified
.
We
have
seen
the
first
thing
observable
,
the
several
Truths
profess'd
and
acknowledged
by
Iob
in
this
faith
of
the
resurrection
.
Now
follows
,
Secondly
,
Pietas
fidei
,
the
Motions
,
and
Evidences
of
Piety
his
faith
expresses
;
-
1.
Here
is
Fortitudo
fidei
;
here
appears
the
great
strength
of
his
faith
,
that
foresees
,
and
forecasts
all
the
future
difficulties
and
hindrances
of
his
expectation
,
and
overcomes
them
all
,
and
is
resolute
against
them
.
He
considers
death
,
and
the
consequences
of
death
,
rotttenness
,
and
corruption
:
Can
a
body
,
when
it
is
wasted
,
and
consumed
in
the
Grave
,
ever
rise
again
?
Yes
,
yes
,
saith
Iob
,
Nothing
is
impossible
to
an
omnipotent
God
;
I
know
whom
I
have
trusted
,
and
he
is
able
to
effect
it
.
A
weak
Faith
is
glad
to
look
off
from
these
difficulties
,
and
shrinks
back
at
them
:
As
Martha
,
considering
Lazarus
was
four
days
dead
,
and
began
to
putrefie
,
her
faith
began
to
fail
her
;
it
was
too
late
now
to
remove
the
Grave-stone
.
But
Faith
in
its
strength
,
considers
all
these
,
urges
these
impossibilities
,
〈◊〉
and
yet
overcomes
them
:
As
Elijah
in
his
dispute
with
Baals
Priests
,
took
all
the
disadvantages
to
himself
;
Pour
on
water
,
and
again
,
Pour
on
more
water
,
Faith
shall
fetch
fire
from
Heaven
to
enflame
the
Sacrifice
;
so
,
saith
Iob
,
Let
me
die
,
and
not
,
and
putrefie
in
the
Grave
,
nay
,
let
the
fire
burn
my
body
,
or
the
Sea
swallow
it
,
or
wilde
Beasts
devour
it
,
yet
it
shall
be
restored
to
me
;
Death
shall
be
praedae
suae
oustos
,
like
the
Lion
that
kill'd
the
Prophet
,
and
then
stood
by
his
body
,
and
did
not
consume
it
.
Iob's
faith
laughs
at
impossibilities
,
is
asham'd
to
talk
of
difficulties
;
with
Abraham
,
considers
not
his
own
dead
body
,
but
believes
above
,
and
against
hope
;
knew
God
would
restore
it
.
-
2.
A
second
print
of
Piety
,
is
Alacritas
fidei
;
the
great
alacrity
and
cheerfulness
of
his
faith
,
against
present
discouragements
.
See
how
cheerfully
he
views
the
horrid
face
of
death
,
now
seizing
upon
him
;
looks
upon
his
ulcerous
body
,
the
skin
consumed
and
eaten
with
Worms
(
Tertullian
saith
,
he
play'd
with
the
Worms
)
he
surveys
all
the
ghastly
appearances
,
and
approaches
of
death
,
confidently
,
comfortably
,
through
this
faith
of
the
Resurrection
.
This
blessed
assurance
makes
him
look
Death
in
the
face
undauntedly
.
Alass
we
how
doth
any
appearance
of
death
affright
us
?
If
we
see
but
another
man
die
,
the
cold
sweat
,
and
the
pale
face
,
and
the
pangs
of
death
upon
him
,
how
doth
it
dismay
us
.
Iob
finds
all
these
in
himself
,
and
speaks
comfortably
of
them
.
'T
is
S.
Augustin's
pious
counsel
,
Si
times
mortem
,
ama
resurrectionem
;
If
thou
beest
afraid
of
death
▪
acquaint
thy self
with
the
hope
of
the
resurrection
.
If
a
man
go
to
prison
,
and
be
able
to
say
,
I
know
I
shall
be
bayled
,
I
have
one
who
will
quit
my
debt
,
and
enlarge
me
,
such
an
one
fears
not
the
Prison
.
Let
death
arrest
us
,
Christ
shall
enlarge
us
.
We
are
prisoners
of
hope
,
Zech.
ix
.
How
cheerfully
did
Iacob
take
his
journey
,
when
God
spake
to
him
,
Gen.
xlvi
.
Fear
not
to
go
down
into
Egypt
,
I
will
go
down
with
thee
,
and
I
will
surely
bring
thee
up
again
.
This
hope
made
Iob
,
not
onely
not
to
fear
death
,
but
even
to
desire
it
;
Chap.
xiv
.
Oh
that
thou
wouldst
hide
me
in
the
Grave
;
then
he
asks
this
question
;
If
a
man
die
,
shall
he
live
again
?
Yes
,
saith
he
,
Thou
shalt
call
,
and
I
will
answer
thee
,
thou
wilt
have
a
desire
to
the
work
of
thine
hands
.
That
's
the
second
,
Alacritas
fidei
.
-
3.
There
is
yet
another
print
of
Piety
,
Sancta
expectatio
Fidei
.
What
is
the
thing
his
Faith
longs
for
at
the
resurrection
?
It
is
the
seeing
of
his
Saviour
,
the
beholding
of
God
,
the
enjoying
of
his
Redeemer
.
In
my
flesh
shall
I
see
God
;
and
mine
eyes
shall
behold
him
.
'T
is
that
that
makes
the
resurrection
comfortable
;
not
that
we
shall
live
ever
,
but
be
ever
with
the
Lord
.
It
was
small
joy
for
Absalom
to
dwell
at
Ierusalem
,
and
not
be
admitted
to
see
the
Kings
face
,
2
Sam.
xiv
.
Heaven
is
not
Heaven
,
but
a
place
of
confinement
,
without
this
glorious
and
blessed
Vision
.
Though
Moses
,
and
Elias
vanish
on
Mount
Tabor
,
yet
to
see
Christ
in
glory
,
is
abundant
happiness
.
Do
occidere
heliace
;
the
glory
of
the
Sun
swallows
up
the
glory
of
the
lesser
Stars
.
Whom
have
I
in
heaven
but
thee
,
and
whom
do
I
desire
in
comparison
of
thee
?
Psal.
lxxiii
.
The
good
women
at
the
Sepulchre
this
Day
saw
a
Vision
of
Angels
,
but
that
contented
them
not
,
till
Christ
himself
appeared
.
Iob
knew
he
should
enjoy
the
society
of
Saints
,
and
Angels
,
sit
down
,
and
feast
it
with
Abraham
,
and
Isaac
,
and
Iacob
in
the
Kingdom
of
Heaven
;
but
here
is
the
height
of
his
happiness
;
I
shall
see
my
Saviour
.
Heaven
,
as
it
is
Coenaculum
sponsi
,
the
Guest-chamber
for
the
supper
of
the
Lamb
,
't
is
a
place
of
comfort
;
but
,
as
it
is
Thaelamus
sponsi
,
the
Bride-chamber
of
the
Lamb
,
where
the
Spouse
enjoys
him
whom
her
soul
loves
,
it
is
the
place
of
blessedness
.
Thirdly
,
the
last
thing
remains
,
that
's
Beneficium
fidei
,
the
use
and
benefit
Iob
makes
to
himself
of
this
Meditation
.
And
the
benefit
is
threefold
,
suitable
,
and
seasonable
to
a
threefold
condition
in
which
Iob
now
was
.
-
1.
Iob
was
overlaid
,
and
opprest
with
affliction
.
Suitable
to
this
condition
,
this
Meditation
affords
,
Vim
sustentaetivam
;
it
supports
his
spirits
amidst
all
his
afflictions
.
Here
is
the
patience
of
the
Saints
;
mockings
,
and
scourgings
,
and
bonds
,
and
imprisonments
,
they
endured
them
all
,
because
they
expected
a
better
resurrection
.
Heb.
xi
.
That
blessed
day
will
make
amends
for
all
.
It
was
this
hope
that
sustained
S.
Paul
,
kept
him
from
fainting
,
2
Cor.
iv
.
Knowing
,
that
he
which
raised
up
the
Lord
Iesus
,
shall
raise
us
up
also
with
Iesus
,
—
and
for
this
cause
we
faint
not
.
Thus
also
he
comforts
,
and
cheers
up
other
Christians
.
If
in
this
life
onely
,
we
had
hope
in
Christ
,
we
were
of
all
men
most
miserable
;
But
there
is
a
Resurrection
,
after
this
life
we
have
hope
in
Christ
,
and
therefore
of
all
men
most
happy
.
This
assurance
will
stand
by
us
,
when
all
things
else
fail
.
It
was
Esau's
confession
,
Behold
,
I
am
at
the
point
to
die
,
and
what
profit
shall
this
birth-right
do
to
me
?
But
,
to
be
Filius
resurrectionis
,
that
Birth-right
will
relieve
us
at
our
last
agony
,
and
support
us
comfortably
.
Iob
felt
the
good
of
this
Meditation
,
and
he
insists
upon
it
;
Here
is
Masticatio
fidei
,
he
chews
it
in
his
mouth
,
and
sucks
out
the
sweetness
of
it
.
-
2.
You
may
see
Iob
in
another
condition
,
transported
with
passion
,
and
suitable
to
that
,
this
Meditation
it
had
Vim
quietativam
;
a
great
virtue
he
found
in
it
,
to
settle
,
and
compose
him
.
In
the
Verses
going
before
,
his
spirit
is
stirred
within
him
,
he
is
full
of
complainings
,
and
murmurings
,
and
quarrellings
with
God
,
and
expostulations
;
See
how
he
rebukes
,
and
allays
these
storms
and
tempests
,
with
this
Meditation
;
O
my
soul
,
keep
silence
unto
God
,
for
of
him
comes
my
salvation
.
Thus
David
stills
discontents
,
Why
art
thou
so
troubled
,
O
my
soul
?
Why
art
thou
so
disquieted
within
me
?
I
shall
yet
praise
him
.
The
day
shall
come
,
that
I
shall
see
his
countenance
,
and
for
ever
enjoy
him
.
Mortale
mori
,
is
one
ground
of
settlement
against
these
perplexities
,
and
Iob
makes
use
of
it
,
Chap.
xiv
.
but
,
Mortuum
reviviscere
,
is
satisfaction
with
advantage
;
that
will
calm
,
and
quiet
all
his
complainings
.
-
3.
Lastly
,
behold
Iob
in
another
condition
;
he
is
charged
by
his
friends
,
with
the
sin
of
hypocrisie
;
and
then
this
Meditation
,
it
hath
Vim
apologeticam
,
't
is
his
defence
and
apologie
against
that
accusation
.
Against
all
their
surmises
and
suspicions
of
his
integrity
,
this
he
opposes
for
his
justification
;
It
is
God
that
justifies
me
,
who
are
ye
that
condemn
me
?
'T
is
Christ
,
that
is
dead
,
and
now
risen
again
,
he
shall
judge
and
acquit
me
.
O!
hypocrisie
shrinks
at
the
thought
of
death
,
trembles
to
hear
of
a
resurrection
.
These
painted
Sepulchres
till
then
,
make
a
goodly
shew
;
they
are
the
beautifullest
parts
that
are
in
the
Church
;
but
when
the
Vault
shall
be
open'd
,
and
all
secrets
disclosed
;
nothing
will
appear
then
,
but
horrour
and
confusion
,
rottenness
and
corruption
.
But
truth
and
integrity
appeals
unto
that
great
Trial
;
knows
,
that
the
Name
that
's
written
in
Heaven
,
shall
one
day
be
cleared
from
slanders
on
earth
.
My
witness
is
in
Heaven
,
and
my
record
is
on
high
.
That
's
the
great
avowment
of
Iobs
truth
,
and
integrity
;
till
then
,
it
matters
not
much
what
the
world
says
of
us
.
Lingua
Petiliani
,
non
est
ventilabrum
Christi
;
there
lies
an
appeal
of
all
mens
censures
,
to
that
days
trial
,
before
the
great
Tribunal
.
A
joyfull
appearance
before
which
,
He
grant
unto
us
,
who
as
this
Day
overcame
death
for
us
,
and
opened
unto
us
the
Gate
of
eternal
life
,
even
Jesus
,
that
hath
delivered
us
from
the
wrath
to
come
.
To
whom
,
with
the
Father
,
&c.
ON
EASTER-DAY
.
The
Second
Sermon
.
ROM.
viii
.
11.
But
if
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
,
dwell
in
you
;
he
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
by
his
Spirit
that
dwelleth
in
you
.
IN
this
Context
and
passage
of
Scripture
,
the
Apostle
discourses
the
state
and
condition
of
a
Christian.
And
having
in
the
former
part
of
this
Epistle
settled
the
truth
of
our
Justification
by
the
death
of
Christ
,
now
he
layes
down
grounds
of
comfort
against
those
infirmities
,
and
imperfections
,
that
Christians
find
and
feel
themselves
to
be
subject
to
.
-
1.
He
discovers
these
infirmities
,
chap.
vii
.
I
know
that
in
me
,
that
is
,
in
my
flesh
,
there
dwells
no
good
thing
.
Odi
quod
sum
,
non
sum
quod
amo
.
Aug.
Epist.
106.
The
good
that
I
would
,
I
do
not
;
the
evil
which
I
would
not
do
,
that
do
I.
'T
is
that
which
S.
Augustine
calls
,
Rixa
&
jurgium
,
inter
carnem
,
&
spiritum
;
Hannah
and
Peninnah
under
the
same
roof
,
vexing
each
other
;
the
one
provoking
,
the
other
weeping
;
both
disquieting
the
peace
of
the
soul.
And
he
who
is
Spiritual
,
like
S.
Paul
,
will
heed
and
observe
them
;
have
his
eye
upon
his
thoughts
and
inward
inclinations
.
The
Naturalists
say
,
that
man
hath
two
muscles
in
his
eyes
more
then
other
creatures
,
that
make
him
look
upward
.
A
Christian
hath
two
more
,
to
make
him
look
inward
,
to
search
and
descry
the
stirrings
of
his
heart
.
-
2.
As
he
discovers
them
,
so
he
bewayls
and
mourns
for
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
!
See
the
spirit
of
S.
Paul
;
he
rejoyces
in
afflictions
,
but
he
mourns
for
corruptions
.
Vers.
35.
Quis
separabit
?
He
defies
afflictions
,
the
greatest
of
them
:
But
,
chap.
vii
.
24.
he
hath
another
exclamation
,
Quis
liberabit
?
He
groans
under
infirmities
and
corruptions
,
the
least
of
them
.
Ey
,
here
is
the
true
mark
of
a
Spiritual
man
;
he
chooseth
affliction
rather
then
iniquity
.
Affliction
sits
light
,
but
sin
sits
heavy
on
him
.
Tu
nôsti
gemitus
cordis
mei
,
de
hacre
,
&
flumina
oculorum
meorum
,
saith
S.
Augustine
,
bewailing
but
one
of
his
infirmities
.
-
3.
He
finds
,
and
layes
hold
upon
help
against
them
.
Faith
represents
Christ
,
and
his
power
ready
to
succour
and
deliver
him
;
I
thank
God
,
through
Iesus
Christ
my
Lord
.
These
infirmities
fetch'd
tears
from
S.
Paul
,
but
yet
he
doth
not
weep
out
the
eye
of
Faith
;
looks
up
to
Christ
,
as
to
his
soveraign
Antidote
,
to
cure
and
recover
him
.
And
then
,
-
4.
He
comforts
himself
against
those
many
evils
,
that
are
consequent
fruits
arising
from
these
infirmities
.
There
are
three
main
evils
that
arise
from
them
;
-
-
1.
These
sinful
infirmities
;
in
themselves
,
have
a
condemning
power
in
them
;
they
deserve
,
in
justice
,
no
less
then
the
curse
of
God
,
and
eternal
damnation
.
Papists
,
and
others
may
sleight
these
first
motions
,
and
count
them
no
sins
;
S.
Paul
judges
them
damnable
.
Sin
is
so
strong
a
poyson
,
that
the
least
grain
is
deadly
;
and
the
Gospel
doth
not
make
them
no
sins
,
but
makes
them
pardonable
,
(
As
God
destroyed
not
the
fiery
Serpents
,
but
provided
a
cure
and
remedy
against
them
)
in
themselves
damnable
.
Against
this
evil
consequent
,
S.
Paul
finds
a
Consolation
,
vers.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
;
that
State
and
Condition
,
brings
with
it
Pardon
and
Absolution
.
-
2.
A
second
evil
consequent
from
these
infirmities
,
is
that
Thraldome
,
and
Captivity
,
and
Vexation
,
which
these
remainders
of
sin
bring
upon
the
soul
of
a
Christian.
Though
he
hath
his
pardon
,
yet
his
shackles
and
his
bolts
are
still
upon
him
.
Though
he
be
freed
from
the
condemning
power
of
these
infirmities
,
yet
still
he
suffers
encumbrance
and
vexation
from
them
.
It
is
matter
of
great
heaviness
to
the
Saints
,
that
they
are
thus
hindred
and
encumbred
;
that
they
find
such
strivings
and
rebellions
in
themselves
against
the
law
of
God
;
that
the
flesh
should
resist
and
oppress
the
spirit
;
that
Hagar
should
insult
over
Sarah
;
the
bond-woman
over
the
free
;
that
Ishmael
should
over-top
Isaac
;
that
Esau
,
in
the
womb
of
grace
,
should
struggle
with
Iacob
;
that
the
house
of
Saul
should
still
be
quarrelling
with
the
house
of
David
.
But
against
this
,
he
comforts
himself
and
others
;
The
law
of
the
Spirit
hath
made
us
free
from
the
law
of
sin
;
—
ye
are
not
in
the
flesh
,
but
in
the
Spirit
,
vers.
9.
-
3.
A
third
evil
is
,
that
these
infirmities
,
and
remainders
of
sin
,
have
a
malignant
power
to
make
us
subject
to
the
law
of
death
.
Their
very
being
in
a
Christian
,
is
the
seed
and
original
of
mortality
.
-
-
1.
Though
sin
be
pardon'd
by
the
death
of
Christ
;
-
2.
Though
the
dominion
and
power
of
it
be
broken
and
subdued
by
the
Spirit
of
Christ
;
yet
,
-
3.
As
long
as
it
remains
in
us
in
the
least
and
lowest
degree
,
it
makes
us
subject
to
the
power
of
death
.
Yet
against
this
,
S.
Paul
finds
a
double
comfort
:
-
1.
This
subjection
to
death
is
not
total
,
't
is
but
half
a
death
;
the
death
of
the
body
onely
.
That
,
indeed
,
we
are
obnoxious
to
;
but
the
soul
hath
escaped
free
from
the
snares
of
death
.
The
body
indeed
is
dead
(
that
is
subject
to
death
)
because
of
sin
;
but
the
Spirit
,
that
is
life
,
because
of
righteousness
,
vers
.
10.
Our
chiefest
and
best
part
,
the
proper
seat
of
misery
,
or
happiness
,
that
's
put
into
a
state
of
spiritual
and
glorious
immortality
.
Fear
not
that
,
that
kills
the
body
,
and
can
do
no
more
;
It
is
not
a
total
death
.
-
2.
Even
this
bodily
death
to
be
undergone
,
't
is
not
perpetual
;
that
's
a
second
comfort
.
It
hath
a
limit
of
time
set
to
it
.
Death
shall
not
alwayes
gnaw
upon
us
in
the
grave
.
The
righteous
shall
have
dominion
over
Death
in
the
morning
.
Our
bodies
,
in
the
holds
of
Death
,
are
Prisoners
of
Hope
;
there
will
be
an
enlargement
;
Death
shall
be
swallowed
up
,
and
abolish'd
;
the
Power
and
Spirit
of
God
shall
free
these
mortal
bodies
,
bring
us
,
like
Peter
,
asleep
out
of
the
dungeon
.
If
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
.
The
Text
then
,
't
is
the
blessed
Assurance
,
and
Evidence
of
a
Christians
happy
Resurrection
.
In
it
observe
these
four
particulars
:
-
1.
Is
the
Condition
,
upon
which
it
is
promised
,
and
we
may
expect
it
;
If
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
.
-
2.
Is
the
main
Cause
and
Efficient
of
this
our
Resurrection
;
'T
is
he
who
raised
up
Christ
from
the
dead
.
-
3.
Is
the
Acting
and
Performing
of
it
;
He
shall
quicken
your
mortal
bodies
.
-
4.
Is
the
Ground
and
Reason
of
it
;
Because
his
Spirit
dwells
in
you
.
First
,
for
the
Condition
,
If.
I
call
it
a
Condition
,
and
yet
it
carries
a
threefold
force
in
it
:
I.
It
hath
the
force
of
a
Connexion
;
it
makes
a
Connexion
with
the
former
priviledges
and
comforts
of
a
Christian.
-
1.
No
condemnation
for
sin
,
vers.
1.
that
's
one
comfort
.
-
2.
No
dominion
,
nor
power
,
nor
absolute
sway
of
sin
;
that
's
a
second
comfort
.
-
3.
No
total
,
nor
final
,
nor
utter
destruction
by
sin
;
Death
is
abolish'd
;
that
's
a
third
comfort
.
It
shews
us
a
blessed
concatenation
,
and
linck
of
a
Christians
priviledges
.
Mercy
,
it
begins
in
Pardon
,
and
growes
,
and
diffuses
it self
in
Grace
,
and
never
gives
over
till
it
hath
placed
us
in
Glory
.
-
1.
Here
is
the
fat
Calf
kill'd
for
us
;
the
holy
Lamb
of
God
redeeming
us
from
condemnation
.
-
2.
Here
is
the
Ring
put
upon
our
finger
,
the
Seal
and
Pledge
of
his
Spirit
;
and
,
-
3.
Here
is
the
choyce
Robe
of
Glory
and
Immortality
,
that
we
are
invested
with
.
'T
is
a
Connexion
.
II.
It
hath
the
use
and
force
of
an
Illation
;
But
if
.
He
deduces
and
proves
our
Resurrection
out
of
former
antecedent
principles
,
and
priviledges
.
The
raising
,
and
glorifying
of
our
bodies
,
't
is
an
appendix
,
and
deduction
from
some
other
things
.
Our
Resurrection
is
not
so
much
a
principle
,
as
a
conclusion
of
Faith
;
and
it
must
be
inferred
,
not
by
an
Enthymeme
,
but
by
a
Sorites
;
it
hangs
not
upon
one
principle
,
but
upon
many
;
Not
conclude
,
Praescivit
,
ergo
glorificavit
;
but
,
He
hath
redeemed
,
he
hath
called
,
he
hath
mortified
,
and
sanctified
,
therefore
he
will
raise
us
,
and
at
last
glorifie
us
.
These
assurances
are
not
immediate
,
and
clear
in
themselves
,
but
are
contained
in
their
causes
.
We
must
not
presently
affirm
,
I
shall
be
saved
,
my
body
shall
be
raised
;
but
it
must
be
lawfully
concluded
,
out
of
warrantable
grounds
;
If
I
be
justified
,
If
I
be
sanctified
,
If
the
Spirit
of
God
dwell
in
me
;
make
sure
of
these
,
these
are
Evidences
,
and
Arguments
,
and
Pledges
of
our
Resurrection
.
That
's
the
second
;
it
hath
the
force
of
an
Illation
.
III.
It
hath
the
force
of
a
Caution
,
and
necessary
Proviso
.
And
so
it
makes
our
Resurrection
conditional
.
But
how
can
that
be
?
-
1.
Our
Resurrection
,
't
is
absolute
and
necessary
,
ex
exigentia
Iustiti●…
;
't
is
appointed
for
all
men
to
come
to
Iudgment
,
Heb.
ix
.
The
Resurrection
shall
bring
the
prisoners
from
the
Jayl
to
the
Bar.
True
,
and
yet
it
is
conditional
.
That
there
shall
be
a
Resurrection
,
't
is
grounded
on
Gods
Justice
;
but
the
resurrection
to
Life
,
that
's
capable
of
a
limitation
,
and
condition
;
If
I
may
attain
to
the
resurrection
of
the
dead
,
saith
S.
Paul
,
Phil.
iii.
11.
That
there
shall
be
an
Assizes
,
and
Jayl-delivery
,
is
settled
by
Law
;
but
how
the
prisoners
shall
speed
,
whether
pardon'd
,
or
condemned
,
there
is
hazard
in
that
.
On
Phara●…h's
Birth-day
,
both
Butler
and
Baker
shall
come
out
of
Prison
,
but
whether
to
Advancement
,
or
Execution
,
is
not
so
certain
.
But
then
,
-
2.
This
resurrection
to
Life
,
hath
a
certainty
in
it
;
Gods
purpose
hath
determin'd
it
,
Christs
merits
have
purchased
it
.
True
,
and
yet
it
is
conditional
.
Not
any
promise
,
or
mercy
on
Gods
part
,
but
supposes
,
and
requires
conditions
on
ours
.
We
cannot
immediately
from
Gods
purpose
,
or
Christs
merits
,
leap
into
heaven
;
but
there
are
pre-requisite
conditions
,
and
subordinate
means
for
our
actual
fruition
.
I
strive
,
if
by
any
means
I
may
attain
to
the
Resurrection
,
Phil.
iii.
The
ladder
to
heaven
hath
many
staffs
,
and
steps
,
and
degrees
;
many
Iffs
,
and
Conditions
to
be
observed
.
-
3.
Our
Resurrection
,
't
is
Articulus
Fidei
,
a
fundamental
Article
of
our
Faith
,
and
yet
limited
with
an
If.
Though
in
it self
,
never
so
infallible
,
yet
a
personal
,
and
comfortable
apprehension
for
our selves
,
depends
on
Condition
.
Let
our
Resurrection
be
never
so
certain
in
it self
,
yet
,
extra
studium
Sanctitatis
,
't
is
not
certain
to
us
.
Without
Holiness
,
no
man
shall
see
God
,
Heb.
xii
.
He
that
hath
this
Hope
,
purifies
himself
,
as
he
is
pure
,
1
Ioh.
iii.
So
then
,
for
conceiving
of
this
condition
,
we
will
take
of
it
a
double
Consideration
:
-
1.
Let
us
consider
it
in
the
several
Particulars
:
-
2.
Then
,
in
the
Summary
drift
,
and
purpose
of
it
.
I.
Take
it
asunder
into
Particulars
;
If
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
.
Here
we
have
a
description
of
the
Holy-Ghost
,
by
a
three-fold
Reference
.
-
1.
In
reference
to
God
the
Father
;
so
he
is
called
The
Spirit
of
Him
;
that
is
,
of
God
the
Father
.
The
Holy-Ghost
,
is
the
Spirit
of
the
Father
.
-
2.
The
Holy-Ghost
is
described
with
reference
to
Christ
;
as
it
was
the
Spirit
of
the
Father
,
raising
Christ
from
the
dead
.
-
3.
He
is
described
in
reference
to
us
,
by
a
gracious
habitude
,
and
relation
to
us
;
he
is
said
to
dwell
in
us
.
-
-
1.
Here
is
a
blessed
relation
;
he
is
the
Spirit
of
the
Father
.
-
2.
Here
is
a
glorious
operation
,
He
raised
up
Iesus
from
the
dead
.
-
3.
Here
is
a
gracious
Possession
,
He
dwelleth
in
us
.
-
1
rst
.
Look
upon
the
first
Reference
;
the
Holy
Ghost
is
here
called
,
The
Spirit
of
the
Father
.
These
relations
,
in
the
sacred
Trinity
,
are
incomprehensible
:
He
dwells
in
the
thick
darkness
.
Sanctius
&
reverentius
haec
creduntur
,
quàm
discutiuntur
.
'T
is
safer
to
meditate
on
the
gracious
relations
of
God
to
us
,
then
of
those
mysterious
relations
within
himself
.
The
light
in
the
air
is
easier
seen
,
then
the
body
of
the
Sun
.
Briefly
therefore
,
the
Holy
Ghost
,
is
both
the
Spirit
of
the
Father
,
and
of
the
Son
;
proceeds
alike
from
both
of
them
.
The
denial
of
this
truth
,
by
the
Greek
Church
,
caused
that
great
Schism
▪
'twixt
the
Eastern
and
Western
Churches
;
and
(
if
we
will
believe
Bellarmine
)
this
errour
was
remarkably
punished
by
God
;
the
City
of
Constantinople
being
,
on
the
Feast-day
dedicated
to
the
Holy
Ghost
,
sackt
and
overthrown
.
However
,
the
Christian
faith
acknowledges
the
Holy
Ghost
to
be
,
the
Spirit
of
the
Father
,
and
the
Spirit
of
the
Son
.
Sometimes
he
is
called
the
Spirit
of
the
Father
,
Iohn
xv
.
26.
He
is
called
the
Spirit
of
truth
,
which
proceeds
from
the
Father
.
Luke
xxiv
.
19.
The
same
Spirit
is
called
,
The
promise
of
the
Father
;
Both
in
procession
and
in
mission
;
his
being
,
and
his
sending
come
both
from
the
Father
.
Again
,
sometimes
he
is
called
(
and
that
in
truth
and
propriety
of
speech
)
the
Spirit
of
the
Son
,
Rom.
viii
.
9.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
Gal.
iv
.
6.
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
.
As
the
Spirit
is
the
promise
of
the
Father
,
so
likewise
he
is
the
promise
of
the
Son
,
Iohn
xvi
.
He
promised
to
send
them
the
Holy
Ghost
,
the
Comforter
.
This
procession
from
the
Son
,
was
sweetly
,
and
aptly
represented
by
that
outward
Sign
and
Ceremony
,
which
Christ
used
in
giving
the
Holy
Ghost
,
Iohn
xx
.
22.
He
breathed
on
them
,
and
said
unto
them
,
Receive
the
Holy
Ghost
.
Spiratio
,
't
is
ab
intra
,
it
shewed
the
Spirit
proceeded
from
him
.
The
Apostles
,
they
gave
the
Holy
Ghost
,
but
not
spirando
,
it
proceeded
not
from
them
.
Christ
gave
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
gave
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
S.
Basil
speaks
;
he
by
authority
,
they
ministerially
.
S.
Paul
expresses
it
,
Gal.
iii.
5.
They
ministered
to
them
the
Spirit
.
The
Holy
Ghost
then
▪
being
the
Spirit
of
the
Son
,
as
well
as
of
the
Father
,
why
then
is
he
here
called
the
Spirit
of
the
Father
?
-
-
1.
Quia
pater
,
fons
Deitatis
,
the
Father
is
the
fountain
,
and
original
of
the
Deity
;
and
doth
communicate
it
,
both
to
the
Son
,
and
to
the
Spirit
.
Hence
,
Divines
compare
the
Father
to
the
Fountain
from
whence
the
water
springs
;
the
Son
to
the
River
and
Stream
that
floweth
from
this
Fountain
;
the
Holy
Ghost
,
to
the
Pool
,
or
Sea
,
into
which
,
both
Fountain
,
and
River
doth
run
and
flow
.
All
one
in
the
substance
,
yet
distinctly
apprehended
by
these
resemblances
.
-
2.
Saint
Paul
here
names
the
Holy
Ghost
,
under
this
expression
,
The
Spirit
of
the
Father
,
as
delighting
to
shew
the
consent
,
and
concurrence
of
the
whole
Trinity
in
the
work
and
carriage
of
our
salvation
.
The
Father
,
Son
,
Spirit
,
all
joyned
in
this
great
Work
.
As
in
our
creation
,
Let
us
make
;
so
in
our
repair
,
and
recovery
,
the
power
of
the
Father
,
the
wisdom
of
the
Son
,
the
grace
of
the
Holy
Ghost
,
all
concurred
in
this
work
.
Thus
Ephes.
ii
.
18.
Through
the
Son
,
we
have
access
by
one
Spirit
to
the
Father
.
The
Son
recommends
us
,
the
Spirit
conducts
us
,
and
the
Father
receives
us
.
The
gods
of
the
Heathen
,
when
one
favoured
,
another
opposed
;
Mulciber
in
Trojam
,
pro
Troja
stabat
Apollo
.
One
was
against
Troy
,
the
other
stood
for
it
.
Our
God
,
Father
,
Son
,
and
Holy
Ghost
,
all
set
themselves
to
atchieve
our
salvation
.
-
3.
By
this
expression
,
the
Apostle
would
send
us
to
the
Well-head
of
all
grace
,
and
teach
us
to
whom
to
seek
for
the
gift
of
the
Spirit
;
the
original
donor
of
it
is
God
the
Father
.
Hence
,
He
is
called
,
The
promise
of
the
Father
,
Acts
i.
4.
We
had
need
be
set
right
in
this
point
.
S.
Iames
tells
us
,
we
are
subject
to
mistake
;
Err
not
,
my
dear
children
;
Every
good
and
perfect
gift
comes
from
above
,
from
the
Father
of
lights
,
Iames
i.
16.
Lux
à
primo
lucido
.
Our
Saviour
appropriates
it
to
the
Father
,
Luk.
xi
.
11.
Your
heavenly
Father
shall
give
the
Holy
Ghost
to
them
that
ask
him
.
He
hath
abundance
of
spirit
,
as
Malachi
speaks
.
In
all
those
diversities
of
endowments
and
operations
that
are
in
the
Church
,
't
is
the
same
God
that
works
all
in
all
.
It
must
teach
us
to
whom
to
have
recourse
,
even
to
this
Fountain
of
holiness
from
whom
it
is
communicated
and
conveyed
to
all
that
receive
it
.
That
's
the
first
Reference
;
't
is
the
Spirit
of
the
Father
.
-
2
d.
Then
here
is
a
second
Reference
to
Christ
,
in
a
miraculous
operation
;
The
Spirit
of
him
that
raised
Iesus
from
the
dead
.
God
the
Father
,
he
raised
Christ
,
by
the
Spirit
from
the
dead
.
The
point
is
observable
,
that
the
resurrection
of
Christ
,
is
in
a
specimanner
attributed
to
the
Father
,
Acts
ii
.
32.
This
Iesus
hath
God
raised
up
,
and
is
by
the
right
hand
of
God
exalted
;
and
Acts
iii.
26.
God
hath
raised
up
his
Son
Iesus
.
Indeed
,
we
find
the
Resurrection
ascribed
to
all
the
three
Persons
;
-
-
1.
The
Father
,
he
raised
him
up
;
Him
God
raised
up
the
third
day
,
Acts
x.
40.
-
2.
Christ
,
he
is
the
author
of
his
own
resurrection
;
his
Divinity
was
inseparably
joyned
to
his
Humanity
;
united
not
onely
to
his
living
,
but
also
to
his
dead
body
;
and
by
virtue
of
that
Union
,
he
raised
himself
;
He
had
power
to
lay
down
his
life
,
and
power
to
take
it
up
again
,
Ioh.
x.
18.
As
the
Sun
sets
,
and
rises
by
his
own
motion
.
-
3.
The
Holy
Ghost
raised
up
Christ
;
1
Pet.
iii.
18.
He
was
put
to
death
in
the
flesh
,
but
was
quickned
by
the
Spirit
.
So
then
all
concurr
;
yet
here
it
is
especially
attributed
to
the
Father
,
for
divers
reasons
;
-
1.
In
general
,
all
actions
of
the
Deity
,
originally
,
flow
from
the
Father
;
As
in
being
,
so
in
all
acting
,
and
working
,
he
is
the
first
in
order
.
Hence
it
is
,
that
Christ
ascribes
all
that
he
doth
to
his
Father
,
Iohn
v.
19.
The
Son
can
do
nothing
of
himself
,
but
what
he
sees
the
Father
do
;
for
whatsoever
things
he
doth
,
these
also
doth
the
Son
likewise
.
The
Father
,
saith
Christ
,
gave
him
those
works
to
do
.
-
2.
The
Father
is
said
to
raise
Christ
from
the
dead
,
because
the
Father
in
a
special
manner
is
the
fountain
of
Life
:
As
the
Son
is
made
known
by
the
attribute
of
Wisdom
;
the
Holy
Ghost
by
the
attribute
of
Love
;
so
the
Father
is
represented
by
the
attribute
of
Life
.
Christ
calls
him
,
The
living
Father
,
Iohn
vi
.
57.
'T
is
his
glorious
Title
,
The
living
God
.
It
was
S.
Peters
confession
,
Thou
art
the
Son
of
the
living
God
.
And
this
life
,
the
Father
communicates
to
the
Son
,
Iohn
v.
26.
As
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
Son
,
to
have
life
in
himself
.
This
,
Paul
makes
an
act
of
Gods
Paternity
to
raise
Christ
.
His
resurrection
was
a
second
generation
,
Acts
xiii
.
33.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
If
thou
be
the
Son
of
God
,
come
down
from
the
cross
;
Why
?
it
is
as
good
,
If
thou
be
the
Son
of
God
,
rise
up
from
the
Grave
.
-
3.
The
Father
is
here
said
to
raise
up
Christ
;
His
resurrection
being
the
first
step
of
his
glorious
exaltation
,
it
is
ascribed
to
the
Father
,
rather
then
to
himself
,
desirous
rather
his
Father
should
put
the
Garland
of
triumph
upon
his
head
,
then
he
himself
assume
it
.
Thus
the
Scripture
ascribes
his
Humiliation
to
himself
,
his
Exaltation
to
his
Father
,
Phil.
ii
.
7.
He
made
himself
of
no
reputation
,
he
took
upon
him
the
form
of
a
servant
,
he
humbled
himself
,
and
became
obedient
;
wherefore
God
highly
exalted
him
.
Usurping
Adonijah
,
steps
of
himself
into
his
fathers
Throne
.
This
is
our
ambition
;
Shun
the
work
,
but
snatch
the
reward
.
Solomon
will
be
placed
by
his
father
,
anointed
,
and
advanced
to
the
Throne
by
Davids
appointment
.
He
that
humbles
himself
shall
be
exalted
;
active
in
his
humiliation
,
passive
in
his
exaltation
.
Thus
Christ
,
though
he
had
power
and
authority
to
exalt
himself
;
it
had
been
no
robbery
,
S.
Paul
tells
us
:
yet
he
observes
this
gracious
Oeconomy
,
makes
his
Father
the
approver
of
his
obedience
,
the
accepter
of
his
merits
,
the
rewarder
of
his
passion
,
the
author
of
his
exaltation
.
-
4.
The
Father
is
said
to
raise
up
Christ
,
purposely
as
a
ground
of
hope
,
and
assurance
to
us
,
of
our
resurrection
.
For
us
to
hear
that
Christ
is
risen
by
his
own
immediate
power
;
weakness
of
Faith
will
object
,
Christ
was
God
too
;
his
Deity
was
united
to
his
dead
body
,
it
was
easie
for
him
to
take
up
his
life
;
but
we
are
nothing
in
our
graves
,
but
weakness
and
corruption
.
True
,
but
this
Scripture
ministers
more
comfort
;
it
tells
us
,
That
Christs
resurrection
was
perform'd
by
the
Power
and
Spirit
of
the
Father
;
God
reached
out
his
hand
to
him
,
and
rais'd
him
up
.
Here
then
is
our
comfort
;
The
same
Spirit
of
God
is
communicable
to
us
,
the
same
arm
of
Power
may
be
reached
out
to
us
.
Look
not
upon
thy
weakness
,
but
look
upon
Gods
strength
.
He
will
employ
the
same
Power
for
us
,
which
he
did
for
Christ
,
Ephes.
i.
19.
He
will
use
the
same
exceeding
great
Power
to
us-ward
that
believe
,
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
.
-
That
's
the
second
Reference
.
-
3ᵈ.
Now
follows
the
third
gracious
Relation
,
and
that
is
of
the
Spirit
to
us
;
that
is
a
Reference
of
Inhabitation
;
He
dwells
in
●…s
.
A
speech
of
great
Emphasis
,
importing
the
near
,
and
close
,
and
intimate
conjunction
,
and
union
,
'twixt
the
Spirit
,
and
us
:
And
this
Inhabitation
is
expressed
in
Scripture
,
in
a
double
Notion
:
-
-
1.
It
is
Domestica
,
&
familiaris
habitatio
;
't
is
Habitatio
ut
in
domo
;
that
is
a
near
conjunction
.
Thus
the
Church
is
called
,
The
house
of
the
living
God
,
1
Tim.
iii.
15.
And
,
Heb.
iii.
6.
Whose
house
are
we
.
And
again
,
Ephes.
ii
.
22.
We
are
built
for
an
habitation
of
God
,
through
the
Spirit
.
-
2.
It
is
Sacra
&
Religiosa
;
't
is
Habitatio
ut
in
Templo
;
that
's
more
.
-
-
The
first
,
In
Domo
,
imports
a
near
Conjunction
.
-
The
second
,
In
Templo
,
inferrs
a
Sacred
Presence
.
Indeed
,
Gods
Presence
makes
us
a
Temple
,
sanctifies
,
and
consecrates
us
to
holy
Uses
.
1
Cor.
iii.
16.
Know
you
not
that
you
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwells
in
you
?
Nay
,
not
onely
our
souls
,
but
our
bodies
are
hallowed
to
be
a
Temple
.
1
Cor.
vi
.
19.
Know
you
not
that
your
body
is
the
Temple
of
the
Holy-Ghost
?
For
the
understanding
of
this
sacred
Inhabitation
,
let
us
consider
,
-
1.
How
the
Spirit
dwells
in
us
.
-
2.
What
this
dwelling
implyes
.
I.
How
doth
the
Spirit
dwell
in
us
?
-
1.
This
dwelling
of
the
Spirit
in
us
,
't
is
like
the
Spirit
it
self
,
wholly
spiritual
;
all
in
a
mystical
and
heavenly
manner
.
As
is
his
Essence
,
so
is
his
Presence
,
onely
spiritual
.
Papists
enforce
a
bodily
Presence
of
Christ
;
we
must
corporally
receive
him
into
our
bodies
.
No
,
saith
S.
Cyprian
,
Nostra
,
&
Christi
conjunctio
,
non
miscet
personas
,
nec
unit
substantias
;
sed
affectus
consociat
,
&
confoederat
voluntates
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
vi
.
17.
-
2.
This
Inhabitation
is
performed
in
us
by
the
production
,
and
infusion
of
those
saving
Graces
,
which
the
Spirit
works
in
us
.
As
Luther
speaks
of
the
Soul
,
't
is
Officina
Dei
mei
;
't
is
the
Work-house
,
where
the
Holy-Ghost
frames
,
and
fashions
the
new
Man
in
us
.
And
though
he
dwells
in
us
by
every
Grace
,
yet
there
are
two
special
Graces
,
to
which
the
Scripture
ascribes
the
Inhabiting
:
-
-
1.
Is
Faith
;
that
's
the
Grace
that
lets
in
God
into
the
soul
,
and
gives
him
possession
.
Ephes.
iii.
17.
He
dwells
in
our
hearts
by
Faith
.
Infidelity
excludes
him
;
Faith
receives
and
entertains
him
.
-
2.
Is
Charity
;
by
it
the
Spirit
dwells
in
us
.
God
is
love
,
and
he
that
dwells
in
love
,
dwells
in
God
,
and
God
in
him
,
1
Iohn
iv
.
16.
Love
,
amongst
men
,
it
is
a
cohabiting
quality
.
Amor
congregat
;
't
is
an
associating
virtue
;
t
is
the
glew
and
cement
of
the
world
;
it
makes
men
dwell
together
.
These
two
,
are
the
two
uniting
Graces
.
Faith
,
unites
to
God
mystically
;
Love
,
morally
.
'T
is
the
formal
union
of
the
soul
with
God
.
-
3.
The
Spirit
dwells
in
us
,
not
onely
by
his
gifts
and
graces
,
but
really
.
The
Holy-Ghost
is
present
,
and
applies
,
and
unites
himself
to
a
Christian.
Our
bodies
are
the
Temples
of
the
Holy-Ghost
,
not
of
his
Graces
,
but
of
his
own
sacred
Person
.
The
Fathers
,
prove
the
Holy-Ghost
to
be
true
God
in
Substance
,
because
he
hath
a
Temple
.
None
but
God
possesses
a
Temple
.
And
,
Habitatio
,
't
is
Actus
Personae
;
properly
,
none
but
a
person
is
said
to
Inhabit
.
Indeed
,
Substantially
,
the
Holy-Ghost
is
every
where
;
but
yet
Dwelling
,
adds
to
his
natural
Presence
,
a
more
special
Habitude
:
He
is
tanquam
in
suo
,
where
he
doth
Inhabit
.
A
stranger
may
be
present
in
an
house
,
as
well
as
the
owner
;
but
to
be
there
by
special
Interest
,
as
in
his
own
Possession
,
so
the
Holy-Ghost
is
present
in
a
Christian.
That
's
the
first
Consideration
,
How
the
Spirit
dwells
in
us
.
But
,
II.
What
doth
this
Dwelling
imply
?
-
1.
Dwelling
implies
Propriety
,
and
special
Right
and
Interest
.
It
is
a
Possessive
word
.
The
soul
,
and
body
of
a
Christian
,
is
Gods
more
immediate
Possession
;
he
hath
the
reference
of
a
lord
,
and
owner
to
it
.
Thus
S.
Paul
tells
us
,
1
Cor.
vi
.
19.
Ye
are
the
Temple
of
the
Holy-Ghost
,
and
ye
are
not
your
own
.
A
Christian
is
Gods
upon
a
fuller
right
and
title
,
then
another
man
.
All
are
his
;
as
all
wasts
are
the
lord
's
of
the
Soil
;
but
his
lordship
,
and
mansion-house
,
are
more
specially
his
.
Such
a
reference
hath
a
Christian
to
God
.
He
is
his
,
not
upon
common
tenure
,
but
by
peculiar
appropriation
.
-
2.
Dwelling
implies
Residency
,
and
Continuance
,
and
Fixedness
of
abode
.
A
man
is
not
said
to
dwell
in
an
Inn
,
or
in
the
house
of
a
friend
,
though
he
sometimes
be
in
them
.
A
stranger
,
or
a
wayfaring-man
,
saith
the
Prophet
Ieremy
,
turns
aside
,
to
tarry
for
a
night
.
There
a
man
dwells
,
where
he
resides
,
and
abides
constantly
.
So
then
,
the
Spirit
dwells
in
a
Christian
;
that
is
,
he
is
constantly
,
fixedly
in
him
,
sets
up
his
rest
,
makes
him
his
Mansion
;
Here
will
I
dwell
,
for
I
have
a
delight
in
it
.
Thus
David
expresses
Gods
residence
in
his
Church
,
Psal.
cxxxii
.
13.
The
Lord
hath
chosen
Zion
,
he
hath
desired
it
for
his
habitation
:
vers.
14.
This
is
my
rest
for
ever
,
here
will
I
dwell
,
for
I
have
desired
it
.
Thus
the
Spirit
fixes
his
abode
inseparably
to
the
soul
of
a
sanctified
man
.
His
Graces
have
-
-
1.
Firmitatem
radicis
,
they
take
root
in
us
.
-
2.
Perennitatem
fontis
,
they
are
always
springing
,
never
decaying
.
The
Annointing
which
you
have
received
of
him
,
abides
in
you
,
1
Ioh.
ii
.
27.
His
Grace
,
't
is
laid
in
oyl
;
no
waterish
colours
,
that
will
wash
off
presently
.
Indeed
,
for
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
such
endowments
,
they
are
in
a
man
,
Per
modum
actus
transeuntis
,
as
Prophesie
;
but
Saving
Gr●…ces
,
are
Per
modum
habitus
permanentis
.
According
to
some
Graces
,
the
Spirit
comes
and
goes
,
saith
S.
Gregory
;
Recessurus
venit
,
&
venturus
recedit
;
sed
sine
quibus
ad
vitam
aeternam
non
pervenitur
,
in
elec●…orum
cordibus
semper
permanet
;
Saving
Graces
are
never
vanishing
.
That
is
a
second
residency
.
-
3.
Dwelling
implies
Command
and
Authority
,
and
right
of
Disposal
of
all
things
.
He
who
dwells
,
and
possesses
as
an
owner
,
doth
like
the
Centurion
;
he
saith
to
this
,
Do
,
and
he
doth
it
;
to
another
,
Go
,
and
he
goes
.
It
was
the
law
of
the
Medes
and
Persians
,
That
every
man
should
bear
rule
in
his
own
house
,
Esther
i.
22.
So
then
,
Doth
the
Spirit
of
God
dwell
in
us
?
He
must
bear
sway
in
us
with
all
authority
;
he
must
rule
,
and
govern
,
and
order
all
in
the
soul
of
a
Christian.
His
moti●…ns
,
they
must
be
commands
.
'T
is
a
rule
in
Oeconomicks
,
Voluntas
Superioris
quomodocunque
innotescit
,
vim
praecepti
obtinet
.
The
Master
of
the
house
,
the
glance
of
his
eye
,
the
beck
of
his
hand
,
must
find
obedience
.
'T
is
that
which
Paul
practiseth
,
Gal.
ii
.
20.
I
live
,
yet
not
I
,
but
Christ
lives
in
me
.
Christ
,
and
his
Spirit
,
bore
all
the
sway
in
S.
Paul
▪
s
life
.
Christians
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acted
,
and
managed
all
by
the
Spirit
.
S.
Paul
expresses
it
,
Acts
xx
.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bound
in
the
Spirit
;
carried
by
a
strong
guidance
of
the
Holy-Ghost
in
all
his
conversation
.
Hath
he
vouchsafed
to
dwell
in
thee
?
Yield
up
thy self
to
his
command
and
authority
.
-
4.
Dwelling
implies
Care
,
and
Protection
,
and
Provision
.
All
that
are
within
the
Verge
,
are
under
Protection
.
The
Master
of
the
house
is
to
see
to
all
,
and
to
provide
for
them
.
The
good
man
of
the
house
wakes
soonest
,
and
watches
longest
.
Aristotle
gives
this
rule
in
his
Oeconomicks
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
care
of
his
house
belongs
to
him
.
Nor
is
this
Spirit
of
Christ
wanting
in
this
property
.
A
Christian
,
possess'd
by
God
,
hath
a
Patent
of
Protection
,
a
full
supply
of
all
comfortable
provision
.
He
will
safe-guard
his
house
,
and
protect
it
;
he
withstands
all
assaults
made
upon
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
resists
the
assaults
that
Satan
makes
upon
it
.
He
that
destroyes
the
Temple
of
God
,
him
shall
God
destroy
.
See
the
Patent
of
Provision
that
God
grants
to
his
houshold
;
My
servants
shall
eat
,
but
ye
shall
be
hungry
;
my
servants
shall
drink
,
but
ye
shall
be
thirsty
;
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
,
Isai.
lxv
.
13.
For
use
;
-
1.
It
should
teach
us
gladly
to
yield
up
our selves
as
Mansions
for
him
to
dwell
and
abide
in
us
;
not
onely
to
receive
him
guest-wise
,
or
at
some
good
time
onely
,
as
at
a
Communion
;
but
resign
up
all
to
him
;
give
him
the
keys
,
let
no
room
be
shut
up
against
him
.
Invite
him
to
come
in
unto
us
,
to
own
and
possess
us
;
Turn
in
,
my
Lord
,
turn
in
to
me
.
-
2.
When
he
hath
taken
up
his
dwelling
,
offend
him
not
by
any
thing
that
may
make
him
mislike
,
much
less
give
over
and
forsake
his
dwelling
.
Res
delicata
est
Spiritus
Dei
.
Tertul.
'T
is
not
every
rude
and
homely
entertainment
that
will
content
him
.
Nobilem
hospitem
habes
,
O
anima
.
O
man
,
thou
lodgest
a
glorious
Inhabitant
,
study
to
please
him
.
We
must
not
grieve
him
,
Ephes.
iv
.
30.
much
less
resist
him
,
Act●…
vii
.
least
of
all
,
despise
him
,
Heb.
x.
29.
He
will
abide
no
longer
than
where
he
is
observed
.
As
the
spirit
of
man
stayes
no
longer
in
the
body
,
then
it
is
pliant
to
him
;
hinder
it
from
working
,
and
it
forsakes
us
presently
.
-
3.
This
Inhabitation
of
the
Spirit
in
us
,
challenges
a
reverence
of
the
souls
and
bodies
of
Gods
Saints
,
as
of
the
Mansion-place
,
where
God
himself
abides
.
Violence
to
a
Temple
,
't
is
counted
Sacriledge
;
such
a
Prophanation
,
is
no
less
then
an
Abomination
to
God
.
Neither
scorn
,
nor
cruelty
,
nor
any
unworthy
usage
to
these
Temples
of
the
living
God
,
but
strikes
at
the
face
of
God
himself
.
Do
you
despise
the
house
of
God
?
saith
S.
Paul
.
As
Christ
saith
,
He
that
swears
by
the
Temple
,
swears
by
it
,
and
him
that
dwells
in
it
;
so
,
he
that
violates
the
body
of
a
Saint
,
offers
indignity
to
that
God
that
dwells
in
it
.
Take
heed
of
profaning
your selves
,
being
dedicated
and
devoted
to
the
Holy
Ghost
.
Thus
S.
Paul
dehorts
them
from
uncleanness
;
The
body
is
not
for
fornication
,
but
for
the
Lord
,
and
the
Lord
for
the
body
.
Portastis
Dominum
in
corpore
vestro
,
as
the
old
Translation
hath
it
.
Possess
them
in
Holinesse
and
Honour
.
We
have
seen
the
particulars
;
Now
,
II.
Briefly
take
notice
of
the
summary
intent
and
purpose
of
this
Clause
,
If
the
Spirit
of
him
that
raised
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
Iesus
from
the
dead
,
shall
quicken
your
mortal
bodies
.
The
Exigence
,
and
Illation
from
this
Conditional
,
is
thus
much
;
That
Sanctification
is
a
necessary
Requisite
to
a
glorious
Resurrection
.
The
expectation
of
future
Glory
,
it
must
be
founded
upon
present
Grace
.
Thou
will
not
give
thine
holy
One
to
see
corruption
,
saith
David
,
Psal.
xvi
.
Solum
Sanctum
non
videbit
corruptionem
,
saith
S.
Bern.
'T
is
holiness
that
embalmes
our
dead
bodies
,
and
will
keep
them
from
corruption
.
The
many
habitudes
and
references
that
Holiness
hath
to
Happiness
,
Grace
to
Glory
,
will
confirm
this
truth
.
-
1.
Grace
in
reference
to
Glory
,
it
hath
Rationem
seminis
.
Everlasting
life
,
it
is
called
the
fruit
of
holiness
,
Rom.
vi
.
22.
and
Galat.
vi
.
8.
He
that
sowes
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
.
Sementis
hodie
,
&
●…ras
messis
,
saith
S.
Chrysostom
.
This
life
is
the
Seed-time
,
the
next
life
is
the
Harvest
.
If
there
be
no
Seed-time
of
Grace
,
never
expect
any
Harvest
of
Glory
.
-
2.
Grace
unto
Glory
,
hath
the
respect
of
a
First-fruits
to
the
whole
Crop
,
Rom.
viii
.
23.
We
that
have
the
first-fruits
of
the
Spirit
,
wait
for
the
redemption
of
our
bodies
.
The
First-fruits
dedicated
the
whole
Harvest
.
These
ripe
Ears
of
Grace
,
are
a
blessed
,
assurance
of
the
full
Sheaves
of
Glory
to
be
reaped
hereafter
.
-
3.
Grace
unto
Glory
,
hath
the
respect
of
a
Fountain
to
a
Stream
,
or
River
,
Ioh.
iv
.
14.
The
water
that
I
shall
give
him
,
shall
be
in
him
,
a
well
of
water
springing
up
to
everlasting
life
.
And
what
that
Well
of
water
is
,
he
tells
us
,
chap.
vii
.
39.
This
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
,
should
receive
.
Damm
,
or
dry
up
the
Spring-head
,
and
the
Streams
flow
not
:
we
must
begin
at
the
Fountain
of
Grace
,
if
ever
we
mean
to
attain
to
the
Ocean
of
Glory
.
-
4.
Grace
unto
Glory
,
hath
the
respect
of
a
pledge
or
earnest
,
or
seal
unto
a
full
actual
Possession
,
2
Cor.
i.
2.
Who
hath
sealed
us
,
and
given
the
earnest
of
the
Spirit
in
our
hearts
:
And
again
,
Eph.
i.
13.
Ye
are
sealed
with
that
holy
Spirit
of
Promise
,
which
is
the
earnest
of
our
inheritance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
saith
S.
Chrysost.
It
seals
up
all
,
and
is
in
stead
of
all
.
Theodosius
made
it
a
Law
,
That
they
who
received
not
the
Pledge
of
Matrimony
,
should
lose
their
Dowry
.
Without
this
earnest
of
Grace
,
we
cannot
expect
the
fruition
of
Glory
.
'T
is
like
the
red
thread
on
Rahab's
house
;
if
we
part
with
that
token
,
we
cannot
escape
.
-
5.
Indeed
there
is
so
near
a
Conjunction
twixt
Grace
and
Glory
,
that
the
Scripture
makes
them
both
the
same
thing
.
Saint
Peter
calls
Grace
,
The
Spirit
of
Glory
;
The
Spirit
of
God
,
and
of
Glory
rests
on
you
,
1
Pet.
iv
.
14.
They
differ
but
in
degrees
;
as
the
Morning-light
doth
,
to
the
light
of
the
perfect-Day
,
Prov.
iv
.
18.
Grace
,
't
is
the
beginning
,
and
day-break
,
and
dawning
of
Glory
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
there
is
some
light
before
the
Sun
rises
.
Glory
,
't
is
nothing
but
gratia
consummata
;
and
the
blessedness
of
Heaven
,
't
is
gloriosa
sanctitas
,
holiness
in
the
brightest
hue
,
shining
in
its
full
lustre
.
This
makes
the
Scripture
urge
and
enforce
the
necessity
of
Holiness
,
Follow
holiness
,
without
which
,
none
shall
see
the
Lord
,
Heb.
xii
.
14.
&c.
We
have
done
with
the
first
Particular
.
The
Condition
upon
which
our
Resurrection
is
promised
;
If
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
:
Now
follows
,
Secondly
,
The
efficient
cause
of
it
;
He
that
raised
up
Christ
from
the
dead
,
shall
quicken
your
mortal
bodies
;
That
is
,
God
the
Father
,
he
will
be
the
Author
of
our
Resurrection
.
Divers
Reasons
and
Congruities
,
there
are
for
this
truth
.
-
1.
The
first
Founder
of
life
,
must
be
the
Repairer
and
Restorer
of
it
to
us
.
As
he
first
breathed
life
into
us
;
so
he
will
send
forth
his
Spirit
and
renew
us
,
and
recall
us
back
again
.
The
interest
he
hath
in
us
by
our
Creation
,
gives
him
the
right
to
atcheive
our
Resurrection
.
Iob
observed
that
,
chap.
xiv
.
14
,
15.
If
a
man
die
shall
he
live
again
?
Yes
,
yes
,
Thou
shalt
call
and
I
will
answer
thee
;
thou
wilt
have
a
desire
to
the
work
of
thine
hands
.
That
hand
which
created
us
,
shall
again
raise
and
restore
us
.
Mine
own
I
will
bring
back
again
,
Psal.
lxviii
.
22.
-
2.
The
soul
in
death
,
returns
to
him
that
gave
it
.
It
is
in
his
hand
,
and
power
,
and
custody
,
and
so
none
but
he
can
return
it
into
the
body
,
and
re-unite
it
.
Dives
in
Hell
confessed
this
truth
;
Father
Abraham
,
send
Lazarus
to
my
brethren
.
He
hath
the
keys
of
hell
,
and
of
death
,
and
of
all
the
Chambers
of
the
grave
,
Rev.
i.
18.
-
3.
He
is
the
Restorer
of
life
,
in
the
Resurrection
,
as
being
the
supreme
Disposer
of
all
Rewards
,
and
Honours
,
and
Retributions
.
As
the
King
is
the
Fountain
of
all
civil
Dignity
,
and
Honour
,
and
he
must
dispense
it
;
so
all
the
Dispensations
of
Glory
,
are
at
his
disposal
.
The
Preferments
in
Heaven
,
are
given
to
them
for
whom
they
are
prepared
,
by
the
Father
,
Matth.
xx
.
23.
Now
this
Author
of
our
Resurrection
is
specified
,
not
barely
by
the
mention
of
his
name
,
or
person
,
but
represented
under
an
expression
of
much
hope
,
and
assurance
;
He
that
raised
Christ
from
the
dead
,
that
gives
footing
and
fastning
to
our
faith
,
that
he
will
raise
us
also
.
That
great
work
makes
our
Resurrection
possible
,
and
hopeful
,
and
certain
too
.
There
are
many
Praeludia
Resurrectionis
;
many
miraculous
works
in
Scripture
,
that
did
sweetly
prefigure
our
Resurrection
,
but
none
like
this
of
raising
Christ
.
-
1.
Enoch's
Translation
,
that
he
saw
not
death
,
Gen.
v.
24.
God
delivered
him
from
the
power
and
possession
of
death
.
That
which
was
to
him
Gratia
praeveniens
,
shall
be
to
us
Gratia
subvenieus
.
He
who
exempted
him
from
death
,
can
rescue
us
.
-
2.
Elijah's
Rapture
,
and
Assumption
in
a
fiery
Chariot
;
he
likewise
was
exempted
from
the
necessity
of
death
;
his
exaltation
was
a
type
of
our
resurrection
.
-
3.
Aaron's
Rod
,
a
dry
,
dead
piece
of
wood
,
made
to
bud
,
and
flourish
,
and
bring
forth
ripe
fruit
:
that
argues
a
possibility
that
we
shall
revive
,
and
renew
our
strength
again
.
-
4.
The
Garments
of
the
Israelites
for
forty
years
,
though
used
,
and
worn
,
yet
decayed
not
.
He
who
can
preserve
our
Garments
from
wearing
out
,
sure
he
can
preserve
our
Bodies
from
perishing
.
-
5.
The
three
Children
cast
into
a
fiery
Furnace
,
yet
preserved
;
no
smell
of
fire
was
upon
them
:
that
's
a
great
assurance
that
the
Furnace
of
the
Grave
shall
restore
us
to
Incorruption
.
-
6.
Ionas
cast
up
again
,
when
the
Whale
had
swallowed
him
;
the
Prophet
slain
by
the
Lion
,
but
yet
not
devoured
by
him
;
both
Praedae
suae
custodes
;
and
hopeful
and
comfortable
Assurances
of
our
Resurrection
.
All
these
are
sweet
Resemblances
and
Arguments
of
our
rising
again
,
but
none
like
this
;
He
that
raised
Christ
from
the
dead
,
shall
Christ's
Resurrection
,
-
1.
Argues
ours
possible
.
S.
Paul
argues
strongly
from
it
;
If
Christ
be
risen
again
,
how
say
some
,
that
there
is
no
Resurrection
?
-
2.
It
makes
ours
probable
,
and
easie
.
Death
is
now
vanquish'd
by
Christs
Resurrection
.
When
the
Prison
door
is
set
open
,
it
is
easie
to
escape
.
-
3.
It
makes
ours
necessary
:
If
the
Head
be
risen
,
the
Members
must
follow
after
.
Christus
non
potest
habere
membra
damnata
.
The
living
Head
,
must
not
be
united
to
dead
Members
.
We
have
seen
the
Author
.
Thirdly
,
What
is
the
Action
?
He
shall
quicken
our
mortal
bodies
.
Mortal
bodies
?
Why
not
,
Our
dead
bodies
?
That
seems
to
be
more
.
Mortuum
sounds
more
then
mortale
.
No
,
purposely
the
Apostle
uses
this
expression
in
this
point
of
the
Resurrection
.
Mortale
is
a
great
deal
more
then
●…ortuum
;
To
be
raised
à
Mortalitate
is
a
great
deal
more
,
then
to
be
raised
à
Morte
.
It
expresses
three
Excellencies
of
our
Christian
Resurrection
.
-
1.
It
frees
us
à
possibilitate
mortis
;
it
takes
away
the
necessity
,
nay
more
then
so
,
the
possibility
of
death
.
Death
shall
have
no
more
dominion
over
us
.
Not
onely
death
shall
be
swallow'd
up
in
victory
,
1
Cor.
xv
.
but
mortality
shall
be
swallow'd
up
of
life
,
2
Cor.
v.
4.
Our
Resurrection
shall
be
according
to
the
power
of
an
endless
life
,
as
the
Apostle
speaks
.
This
Resurrection
far
exceeds
the
Resurrection
of
Lazarus
,
and
those
others
in
Scripture
.
They
were
rais'd
à
morte
,
but
not
à
mortalitate
,
The
fit
was
rather
removed
then
the
disease
cured
.
'T
is
a
rule
they
have
,
Qui
comitialem
morbum
habent
,
nè
quidem
diebus
quibus
morbo
vacant
,
sani
dicuntur
;
They
who
are
troubled
with
the
falling-sickness
,
upon
their
good
dayes
are
not
counted
whole
.
Now
Mortalitas
,
it
is
Morbus
caducus
,
our
Resurrection
cures
us
of
that
;
the
core
of
death
is
consumed
,
the
root
and
fibrae
of
death
,
all
stub'd
up
.
Nay
,
our
Resurrection
sets
us
in
an
Immortality
beyond
that
of
Adam
.
He
was
endued
with
an
Immortality
,
but
not
like
this
of
ours
.
As
was
his
liberty
from
sin
,
so
was
his
immortality
and
freedom
from
death
.
Prima
libertas
fuit
non
peccare
;
and
so
Prima
immortalitas
was
posse
non
mori
.
He
might
not
have
sinned
,
that
was
his
Liberty
;
he
might
not
have
died
,
that
was
his
Immortality
.
But
the
liberty
from
sin
in
heaven
,
is
,
Non
posse
peccare
,
there
they
cannot
sin
;
so
is
our
immortality
,
Non
posse
mori
,
that
we
cannot
die
:
it
takes
away
possibilitat●…m
mortis
.
-
2.
This
Expression
of
quickning
our
mortal
bodies
,
it
brings
with
it
a
second
excellency
,
a
freedom
from
infirmities
,
diseases
,
and
weaknesses
;
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sprowts
that
grow
from
this
root
of
death
.
It
will
free
us
from
all
the
sad
sequels
of
mortality
;
No
infirmity
or
deformity
,
or
indecency
,
no
pains
,
or
diseases
.
Lame
Mephibosheth
shall
leap
;
blind
Isa●…c
shall
see
clearly
;
and
ulcerous
Lazarus
shall
be
whole
and
sound
.
-
3.
It
brings
a
third
Excellency
;
it
will
free
us
,
à
miseria
.
Miseries
and
afflictions
,
and
vexations
,
they
are
the
concomitants
of
our
mortality
;
this
resurrection
shall
exempt
us
from
them
too
.
Saint
Iohn
assures
us
of
it
,
Rev.
xxi
.
4.
God
shall
wipe
away
all
tears
from
their
eyes
,
and
there
shall
be
no
more
death
,
neither
sorrow
,
nor
crying
,
nor
any
more
pain
;
all
these
are
passed
by
.
I
come
,
Fourthly
,
To
the
last
thing
,
that
is
,
the
ground
and
reason
of
all
,
Because
his
Spirit
dwells
in
you
.
The
inhabitation
of
God's
Spirit
,
that
's
the
ground
of
our
Resurrection
.
And
the
force
and
evidence
of
this
reason
may
be
deduced
into
these
Particulars
;
-
1.
The
dwelling
of
Gods
Spirit
in
us
,
is
a
ground
of
our
resurrection
,
because
it
is
Vinculum
Unionis
;
the
Spirit
is
the
bond
of
our
union
,
and
conjunction
with
Christ
.
By
it
we
are
incorporated
into
his
holy
Body
,
and
made
members
of
it
;
Now
then
,
if
our
head
●…ise
,
all
the
members
must
rise
with
it
;
If
the
Head
be
in
Heaven
,
the
members
shall
not
for
ever
perish
in
the
Grave
.
Not
a
bone
of
his
was
broken
.
This
union
by
the
Spirit
,
't
is
like
the
touch
of
a
Load-stone
,
it
will
attract
,
and
draw
us
to
him
,
that
where
he
is
,
we
shall
be
also
.
It
is
spoken
of
his
hypostatical
,
but
it
is
true
also
of
his
mystical
union
,
Quod
semel
ass●…mpsit
〈◊〉
dep●…suit
.
Christ
will
part
with
none
of
his
members
.
Father
,
I
will
that
where
I
am
,
they
shall
be
also
.
Because
I
live
,
ye
shall
live
also
,
Iohn
xiv
.
19.
-
2.
This
inhabitation
of
the
Spirit
grounds
our
resurrection
,
ratione
proprietatis
.
Our
bodies
by
this
inhabitation
,
are
consecrated
to
be
a
possession
of
the
Holy
Ghost
;
and
the
Temple
of
God
must
not
be
destroyed
.
What
Christ
said
of
his
own
body
,
it
is
true
of
ours
;
Destroy
this
Temple
,
and
I
will
raise
it
up
again
.
Necesse
est
Spiritui
reddatur
Templum
suum
,
saith
Tertul.
Gods
Spirit
takes
pleasure
not
onely
in
these
living
Temples
,
but
owns
them
when
they
are
dead
;
takes
pleasure
in
the
dead
bones
,
and
favours
the
dust
of
them
,
Psal.
cii
.
As
Philosophers
say
of
the
Soul
,
it
is
Artifex
sui
domi●…ilii
,
it
frames
its
own
house
of
the
body
;
so
the
Spirit
of
God
repairs
,
re-edifies
,
rears
up
this
Fabrick
after
it
is
taken
down
.
-
3.
This
Inhabitation
of
the
Spirit
,
works
our
resurrection
,
as
being
the
Auhor
of
both
that
initial
grace
that
entitles
us
,
and
gives
us
claim
to
the
state
of
a
resurrection
;
Regeneration
makes
us
Children
of
the
Resurrection
;
as
also
,
because
it
is
the
author
of
that
final
grace
,
which
plucks
up
the
root
,
eats
out
the
core
of
our
mortality
.
Till
then
,
as
there
be
Primitiae
gratiae
,
so
there
are
Reliquiae
peccati
;
Those
remainders
of
sin
dispose
us
to
death
;
but
our
final
and
finishing
grace
roots
up
those
Fibrae
peccati
;
and
sin
,
being
abolish'd
,
death
hath
no
dominion
over
us
.
So
then
,
for
use
of
all
,
-
1.
Is
the
Habitation
of
the
Spirit
the
ground
of
our
Resurrection
?
doth
that
give
us
interest
into
the
resurrection
of
Christ
?
Sure
then
,
-
-
1.
The
benefit
of
this
resurrection
belongs
onely
to
them
,
who
have
the
Spirit
of
Christ
,
dwelling
in
them
.
The
wicked
,
and
reprobate
,
they
have
no
share
in
Christs
resurrection
;
Not
but
that
Christ
raises
the
wicked
at
the
last
day
;
but
this
he
doth
,
officio
Iudicis
,
not
beneficio
Mediatoris
;
by
the
authority
of
his
supreme
Judicature
:
All
shall
hear
his
voice
,
his
summons
shall
raise
them
out
of
their
Grave
;
but
the
fruit
,
and
benefit
of
his
mediation
,
or
resurrection
,
extends
not
to
them
.
-
-
1.
Not
by
way
of
Merit
;
he
communicates
no
merit
in
the
world
to
come
to
those
,
who
have
no
interest
in
his
merits
in
this
present
world
.
-
2.
Not
by
way
of
any
actual
efficacie
;
there
's
no
influence
of
Christ
,
but
into
his
own
members
;
all
influence
of
grace
and
virtue
,
either
tends
to
union
,
or
flows
from
it
.
-
3.
Not
by
way
of
Example
.
Christs
resurrection
is
not
so
much
as
the
Pattern
and
Samplar
of
theirs
;
there
's
no
assimilation
'twixt
Christ
and
the
wicked
.
They
do
not
bear
the
Image
of
the
second
Adam
;
they
are
not
planted
into
the
Similitude
of
his
death
or
resurrection
.
He
is
the
resurrection
,
and
the
life
to
them
that
believe
,
Iohn
xi
.
-
2.
Besides
;
the
Resurrection
that
Christ
merited
,
and
communicates
,
is
a
beneficial
,
and
beatifical
Resurrection
.
Meritum
sonat
in
bonum
;
the
resurrection
of
the
wicked
tends
to
damnation
.
Better
not
rise
,
then
rise
to
perdition
.
Better
stay
in
prison
,
then
to
be
brought
to
execution
.
This
rising
,
destroys
not
death
,
but
increases
,
and
redoubles
it
.
In
short
,
-
3.
The
Resurrection
of
the
wicked
,
't
is
no
fruit
of
the
Gospel
,
but
a
sequel
of
the
Law
;
not
flowing
from
the
second
Adam
,
but
is
consequent
upon
the
first
;
no
part
of
the
Promise
,
The
seed
of
the
woman
shall
bruise
the
Serpents
head
;
but
a
part
of
the
Threatning
,
Thou
shalt
die
the
death
;
soul
and
body
,
both
to
be
destroyed
.
-
2.
Shall
we
be
raised
,
because
his
Spirit
dwells
in
us
?
See
the
sweet
fruit
,
and
benefit
of
giving
place
to
Christ
,
and
his
Spirit
,
and
devoting
our selves
to
be
an
habitation
to
him
;
he
richly
requites
us
for
his
habitation
.
See
how
Satan
uses
the
bodies
he
possesses
,
Luke
ix
.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
rent
,
and
tore
them
;
Oh!
the
Spirit
of
God
keeps
,
and
preserves
them
.
As
men
say
of
their
houses
:
Better
Lett
them
Rent-free
to
some
that
will
use
them
well
,
and
keep
them
in
repair
,
then
for
Rent
to
others
,
that
will
havock
,
and
spoil
them
;
If
Satan
possess
thy
body
,
besides
the
base
usage
he
will
put
it
to
,
he
will
make
it
a
sink
of
sin
,
a
dung-hill
of
corruption
,
a
rendevous
of
unclean
Spirits
;
all
the
Rent
he
pays
thee
,
will
be
ruine
,
and
destruction
.
But
,
if
Christs
Spirit
possess
thee
,
besides
the
honour
which
his
presence
puts
upon
thee
(
if
the
King
be
in
a
Cottage
,
he
makes
it
a
Court
)
he
will
secure
it
,
and
maintain
it
,
and
make
it
good
to
thee
.
Use
thy
body
,
and
devote
it
to
sensuality
,
it
will
end
in
corruption
;
devote
it
to
God
,
and
his
Spirit
,
it
will
rise
to
immortality
.
S.
Paul
speaks
,
1
Cor.
vi
.
13.
Meats
for
the
belly
,
and
the
belly
for
meats
;
and
what
will
become
of
it
?
God
shall
destroy
both
it
and
them
.
But
,
the
body
is
for
the
Lord
,
and
the
Lord
for
the
body
;
and
then
what
follows
?
Vers.
14.
God
hath
both
raised
up
the
Lord
,
and
will
also
raise
up
us
by
his
own
power
.
Dos
immortalitatis
;
Immortality
,
't
is
the
Dowrie
that
God
assures
to
the
body
;
The
body
is
not
for
Fornication
,
but
for
the
Lord
;
and
he
assures
this
Dowrie
,
even
a
blessed
Resurrection
;
Which
God
grant
for
his
sake
,
who
is
the
Resurrection
,
and
the
Life
.
To
whom
,
&c.
A
SERMON
PREACHED
UPON
WHIT-SUNDAY
.
ON
VVHIT-SUNDAY
.
The
First
Sermon
.
2
KINGS
ii
.
9.
And
it
came
to
pass
when
they
were
gone
over
,
that
Elijah
said
unto
Elisha
,
Ask
what
I
shall
do
for
thee
,
before
I
be
taken
away
from
thee
.
And
Elisha
said
,
I
pray
thee
let
a
double
portion
of
thy
spirit
be
upon
me
.
THe
two
Testaments
have
a
mutual
relation
,
and
reciprocal
aspect
,
and
interview
one
with
another
.
Not
any
mysterie
of
the
New
,
but
was
shadowed
out
in
the
Old
;
not
any
type
of
the
Old
,
but
is
represented
,
and
exhibited
,
and
fulfilled
in
the
New
.
They
are
placed
about
Christ
,
as
the
two
Cherubs
upon
the
Mercy-seat
,
looking
each
on
other
,
and
both
on
Christ
.
The
Faith
of
the
Old
Testament
look'd
forward
,
expecting
to
behold
the
fulness
of
those
types
;
the
Faith
of
the
New
Testament
looks
backward
,
to
see
the
sweet
prefigurations
that
were
in
the
Old
.
That
,
as
the
motion
of
the
Sun
makes
the
shadow
sometimes
before
the
body
,
sometimes
after
it
;
so
,
the
divers
dispensations
of
God
,
make
these
Shadows
sometimes
useful
before
the
Messiah
,
by
way
of
prefiguration
;
sometimes
after
the
body
,
by
way
of
after-remembrance
,
and
representation
.
In
particular
;
Those
two
glorious
mysteries
of
our
Faith
,
Christs
Ascention
,
and
his
Donation
of
the
Spirit
(
the
one
lately
Celebrated
,
the
other
the
subject
of
this
day's
Solemnity
)
they
were
lively
prefigured
in
the
Prophet
Elijah
,
Christs
Ascension
,
was
typified
in
Elijah's
Fiery-Chariot
:
The
gift
of
the
Holy-Ghost
was
typified
in
this
gift
,
and
Grant
,
that
is
made
to
Elisha
,
The
doubling
the
spirit
of
Elijah
upon
him
:
That
was
upon
Elisha
;
The
Spirit
of
Christ
upon
his
Disciples
.
The
Text
,
't
is
a
relation
of
the
settling
the
gift
,
and
spirit
of
Prophesie
upon
Elisha
:
And
it
is
conferred
upon
him
,
not
suddenly
,
and
unexpectedly
;
but
by
the
interposition
of
some
mutual
entercourse
betwixt
the
Prophet
,
and
Elisha
.
This
entercourse
stands
upon
two
parts
;
-
1.
Elijahs
gracious
proffer
;
Ask
what
I
shall
do
for
thee
,
before
I
be
taken
away
from
thee
.
-
2.
Elisha's
wise
,
and
religious
desire
;
I
pray
thee
let
a
double
portion
of
thy
spirit
be
upon
me
.
First
,
In
Elijah's
proffer
,
there
are
two
things
;
-
1.
The
Substance
of
the
Motion
,
Ask
what
I
shall
do
for
thee
.
-
2.
The
Circumstance
of
Time
,
and
so
the
Opportunity
of
it
,
Before
I
be
taken
away
from
thee
.
I.
For
the
Substance
of
Elijah's
proffer
.
In
it
these
four
particulars
are
remarkable
:
-
1.
The
forwardness
and
freeness
of
it
:
'T
is
a
preventing
offer
.
Elijah
stayes
not
till
Elisha
sues
to
him
,
but
prevents
him
,
and
makes
the
Motion
first
,
and
freely
invites
him
to
enjoy
a
blessing
from
him
.
True
Charity
,
and
desire
of
doing
good
,
stayes
not
for
entreaties
,
expects
not
importunity
,
but
freely
offers
it self
,
and
begins
first
.
Thus
Isaac
called
his
son
to
bless
him
,
unsought-to
.
Thus
Christ
called
Matthew
,
who
never
look'd
after
him
;
bids
himself
to
Zacheus
.
As
the
Prophet
bids
the
Widow
borrow
vessels
of
her
neighbours
to
pour
Oyl
into
;
so
Charity
borrows
and
begs
of
others
to
receive
the
communion
of
those
graces
with
which
she
is
furnished
.
Elisha's
first
calling
was
a
preventing
favour
;
now
his
second
calling
,
't
is
by
prevention
.
Christian
Charity
,
is
not
like
a
dry
and
deep
Pump
,
that
must
be
often
pumped
before
it
sends
out
water
;
but
like
a
full
Fountain
,
flowing
over
,
and
streaming
to
all
about
it
.
▪
T
is
S.
Chrysostoms
observation
of
S.
Pauls
readiness
to
the
Macedonians
;
it
must
be
an
express
revelation
that
must
forbid
him
to
preach
in
Asia
and
Bithynia
.
They
who
are
of
Elijahs
,
and
S.
Pauls
spirit
,
expect
nothing
but
the
opportunities
,
and
advantages
of
communicating
their
goodness
,
Acts
xvi
.
That
's
the
first
,
the
freeness
of
it
.
-
2.
A
second
thing
observable
,
is
the
fulness
,
and
largeness
of
this
his
Offer
;
Ask
what
thou
wilt
.
The
Popish
Saints
are
limited
to
some
sorts
of
blessing
,
wherein
they
may
prevail
.
Such
a
Saint
,
he
can
pleasure
thee
in
thy
health
;
such
an
one
is
for
such
a
disease
;
such
an
one
can
bestow
such
a
favour
.
Here
is
a
Favourite
of
heaven
can
speed
any
suit
,
procure
any
favour
,
or
blessing
,
that
is
fitting
for
thee
.
What
cannot
the
prayer
of
an
Elijah
obtain
?
He
can
open
,
and
shut
heaven
;
bring
down
Fire
,
or
Water
,
as
S.
Iames
speaks
of
him
.
Am
I
God
,
to
kill
and
make
alive
,
that
this
man
doth
send
to
me
?
said
the
King
of
Israel
to
those
that
were
sent
to
him
from
Syria
,
2
Kings
v.
But
what
saith
Elisha
?
Let
him
come
now
to
me
,
and
he
shall
know
that
there
is
a
Prophet
in
Israel
.
God
hath
given
a
kind
of
Omnipotency
to
the
prayers
of
his
Saints
.
The
King
can
deny
you
nothing
.
Prayer
is
a
key
,
that
opens
all
Gods
Store-houses
.
And
he
gives
this
key
to
his
Saints
and
Children
.
Happy
they
who
enjoy
the
society
of
such
an
Elias
.
But
thrice
happy
they
,
who
have
the
spirit
of
Elijah
;
who
can
be
agents
for
themselves
,
and
all
who
seek
to
them
.
But
I
demand
,
Was
it
safe
to
make
such
an
unlimited
offer
to
Elisha
?
To
trust
him
with
such
an
unbounded
wish
,
to
ask
what
he
would
?
I
answer
,
We
must
conceive
this
large
and
liberal
proffer
is
bounded
,
and
circumscribed
with
these
limitations
:
-
-
1.
The
Caveat
of
lawful
Conditions
,
and
matter
of
Expediency
.
God
never
gives
us
so
ample
a
power
to
ask
what
we
will
,
but
straitens
it
up
with
these
proviso
▪
s
;
If
lawful
,
If
useful
,
If
absolutely
necessary
,
If
agreeable
to
his
Will
,
If
serviceable
to
his
Glory
.
Observe
these
Proviso's
,
and
ask
what
thou
wilt
.
Solomon
,
in
1
Kings
ii
.
21.
bids
Bathsheba
,
Ask
on
,
my
mother
,
for
I
will
not
say
thee
nay
.
But
yet
her
unadvised
petition
,
was
justly
denied
her
.
If
we
ask
things
agreeable
to
his
will
,
we
know
he
heareth
us
,
1
Iohn
v.
14.
Then
God
saith
,
as
to
the
woman
of
Canaan
▪
Matth.
xv
.
28.
Be
it
unto
thee
,
even
as
thou
wilt
.
-
2.
A
second
limitation
,
is
,
Congruitas
vocationis
.
If
Elisha
means
to
speed
,
it
must
be
a
Suit
answerable
and
fitting
to
his
State
and
Calling
.
Elisha
was
a
Prophet
;
let
him
ask
what
befits
a
Prophet
to
ask
,
and
he
shall
not
return
empty
.
The
mother
of
Zebedees
sons
sped
not
in
her
request
to
Christ
.
Why
?
Her
suit
in
general
might
be
lawful
,
but
it
agreed
not
with
them
to
ask
such
favours
;
Ye
know
not
what
ye
ask
:
Are
ye
able
to
drink
of
the
Cup
that
I
shall
drink
of
,
and
to
be
baptized
with
the
baptism
that
I
am
to
be
baptized
with
?
Matth.
xx
.
22.
So
Ieremy
to
Baruch
,
Seekest
thou
great
things
for
thy self
?
Seek
them
not
,
Ier.
xlv
.
5.
-
3.
A
third
limitation
,
is
,
Idonietas
person●…
〈◊〉
:
Ask
what
is
fit
for
Elijah
to
grant
thee
.
Dost
thou
meet
with
a
Prophet
?
Ask
the
proper
gift
of
a
Prophet
.
We
must
learn
the
art
of
making
the
best
improvement
of
the
Saints
of
God
,
to
share
in
those
excellencies
wherewith
God
hath
furnished
them
.
As
Christ
saith
to
the
woman
of
Samaria
,
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
unto
thee
,
Give
me
to
drink
,
thou
wouldest
have
asked
of
him
,
and
he
would
have
given
thee
Living
water
.
As
S.
Peter
said
to
the
lame
man
,
Silver
and
gold
have
I
none
,
but
such
as
I
have
,
I
give
thee
:
In
the
name
of
Iesus
Christ
of
Nazareth
.
Rise
up
and
walk
,
Act●…
iii.
6.
Thus
where
the
Apostles
,
or
Christ
came
,
they
brought
out
their
sick
,
and
their
blind
,
and
their
dumb
,
and
their
deaf
.
Dost
thou
gain
the
opportunities
of
an
Elijah
〈◊〉
Ask
that
which
is
proper
to
an
Elijah
to
grant
.
When
one
said
to
Christ
,
Master
,
speak
to
my
brother
that
he
divide
the
Inheritance
with
me
:
He
said
unto
him
,
Man
,
Who
made
me
a
Iudge
,
or
a
Divider
ever
you
?
-
4.
A
fourth
limitation
that
warrants
this
Offer
,
is
,
Intima
directio
:
That
Spirit
that
directed
him
to
offer
,
would
direct
Elisha
to
ask
.
We
know
not
what
we
should
pray
for
,
as
we
ought
;
but
the
Spirit
it self
maketh
Intercession
for
us
,
Rom.
viii
.
26.
God
bids
Solomon
ask
what
he
would
;
but
withall
,
inspires
him
with
such
a
prayer
as
should
find
acceptance
.
-
3.
A
third
thing
observable
,
is
the
Reality
and
Efficacie
of
this
proffer
;
What
shall
I
do
for
thee
?
There
is
Substance
and
Reality
in
that
word
.
Alas
!
What
can
Elijah
do
?
For
temporal
blessings
,
he
was
to
seek
himself
:
for
spiritual
,
they
are
the
immediate
dispensations
of
God
himself
.
True
;
and
yet
he
calls
it
a
Doing
,
and
Giving
.
Faith
reckons
upon
Prayers
and
Intercessions
it
makes
according
to
the
will
of
God
,
as
if
they
were
real
and
full
Donations
;
is
as
sure
to
obtain
them
,
as
if
it
were
already
put
into
the
possession
of
them
.
See
this
in
Isaac's
benediction
and
blessing
of
Iacob
,
Gen.
xxvii
.
37.
Behold
,
I
have
made
him
thy
lord
,
and
all
his
brethren
have
I
given
to
him
for
servants
;
and
with
corn
and
wine
have
I
sustained
him
.
How
did
he
this
?
vers.
28.
He
said
,
God
give
it
thee
;
God
give
thee
of
the
dew
of
heaven
,
and
the
fatness
of
the
earth
,
and
plenty
of
corn
and
wine
.
A
faithful
Prayer
,
it
is
as
good
as
an
actual
Donation
.
Thus
S.
Paul
,
2
Cor.
vi
.
10.
As
poor
,
yet
making
many
rich
;
as
having
nothing
,
and
yet
possessing
,
and
bestowing
all
things
,
Oratio
,
't
is
prom●…
&
〈◊〉
.
It
is
set
over
all
Gods
Store-houses
.
They
,
under
God
,
are
the
true
Benefactours
,
that
are
to
God
most
religious
suiters
and
petitioners
.
Here
is
a
way
by
which
the
poorest
may
be
beneficial
,
give
,
make
rich
.
Prize
these
Prayers
;
especially
the
Prayers
of
those
whom
God
hath
appointed
to
bless
in
his
name
.
-
4.
A
fourth
thing
observable
,
is
the
Wisdom
and
Order
of
this
proffer
:
He
will
have
him
ask
it
,
before
he
gives
it
.
Though
Gods
grace
be
never
so
free
,
yet
he
requires
that
we
should
crave
it
of
him
.
There
is
one
blessing
that
God
gives
unask'd
,
and
that
is
the
grace
of
Asking
.
After-graces
are
given
when
we
pray
;
onely
he
prevents
us
with
the
grace
of
Prayer
.
God
is
found
of
them
that
sought
not
for
him
,
Isai.
lxv
.
1.
to
wit
,
by
giving
them
the
grace
to
seek
for
him
.
We
must
not
look
for
his
Spirit
to
enter
into
us
sleeping
,
or
without
thinking
of
it
.
Ask
,
and
it
shall
be
given
you
;
Seek
,
and
you
shall
find
;
Knock
,
and
it
shall
be
opened
unto
you
,
Matth.
vii
.
7.
Your
heavenly
Father
will
give
the
holy
Spirit
to
them
that
ask
him
,
Luke
xi
.
13.
The
Well
of
Grace
is
deep
;
but
,
Oratio
,
't
is
situla
gratiae
;
the
Bucket
,
without
which
there
is
no
drawing
up
any
water
of
Grace
.
Happy
we
!
who
may
have
Grace
for
asking
.
Wretched
we
!
who
will
not
ask
,
when
we
may
have
it
.
We
have
done
with
the
Substance
of
Elijah's
proffer
.
Come
we
now
,
II.
To
the
Circumstance
of
time
,
Before
I
be
taken
from
thee
.
Before
I
be
taken
from
thee
,
beg
what
thou
wilt
.
-
1.
Observe
,
Elijah
being
to
leave
the
world
,
his
thoughts
are
for
after-succession
,
that
he
may
leave
a
Prophet
in
the
Church
of
God
;
he
will
not
leave
the
Church
unfurnished
,
the
people
of
God
unprovided
for
.
Oh!
The
Saints
of
God
are
solicitous
,
not
onely
for
the
present
age
wherein
they
live
,
but
forecast
for
succession
,
that
the
worship
of
God
may
survive
them
,
and
that
after-posterities
may
be
converted
.
Moses
,
how
doth
he
pray
for
a
Leader
after
him
?
Numb
.
xxvii
.
16
,
17.
Let
the
Lord
,
the
God
of
the
spirits
of
all
flesh
,
set
a
man
over
the
Congregation
,
which
may
go
out
before
them
,
and
may
go
in
before
them
,
and
which
may
lead
them
out
,
and
which
may
bring
them
in
,
that
the
Congregation
of
the
Lord
be
not
as
Sheep
which
have
no
Shepheard
.
How
doth
S.
Paul
charge
the
Churches
for
things
after
his
death
?
Acts
xx
.
S.
Peter
being
to
dye
,
fore-warns
the
Elders
—
2
Pet.
i.
How
wicked
are
they
,
who
,
so
they
may
see
peace
and
prosperity
in
their
dayes
,
little
care
what
may
befall
the
Church
in
succeeding
generations
.
Good
David
,
though
he
was
forbid
to
build
the
Temple
,
yet
how
did
he
store
up
for
Solomons
Temple
?
1
Chron.
xxii
.
Oh!
we
enjoy
the
worship
and
service
of
God
,
and
now
stand
by
the
care
of
others
,
let
us
not
be
wanting
in
our
cares
and
prayers
,
that
a
perpetual
service
may
be
offered
by
those
who
shall
live
after
us
,
til
the
coming
of
Iesus
Christ
to
Judgment
.
-
2.
Observe
,
he
provides
for
the
enabling
of
Elisha
:
He
did
not
onely
anoint
him
,
but
now
furnishes
him
,
being
himself
to
dye
,
and
to
leave
the
world
.
Flesh
and
Bloud
would
have
thought
,
Let
him
be
imperfect
,
and
deficient
,
they
will
wish
me
again
;
his
defects
will
be
a
foil
for
my
excellencies
.
An
unworthy
Successour
,
commends
his
Predecessour
.
Oh
no
;
He
desires
to
empty
out
all
his
Graces
into
Elisha
;
and
rejoyced
to
see
an
Elisha
so
able
to
succeed
him
.
The
Nobles
prayed
,
1
King
.
i.
37.
The
Lord
make
the
Throne
of
Solomon
,
greater
then
the
Throne
of
King
David
;
yet
there
was
no
jealousie
in
David
.
Glad
they
are
that
the
Graces
in
their
Successours
may
obscure
them
,
that
they
may
not
be
missed
.
-
3.
Observe
,
Elijah
is
now
most
forward
,
and
ready
to
do
good
,
when
he
is
to
depart
,
and
to
leave
this
world
.
Saints
,
though
they
are
alwayes
desirous
to
do
good
;
yet
at
their
death
,
oh
then
,
they
are
more
abundant
in
all
holy
desires
of
doing
good
.
Full
of
blessing
they
are
alwayes
,
but
at
their
leaving
the
world
,
then
they
deal
their
benedictions
more
plentifully
about
them
.
So
did
Moses
in
his
Song
;
so
dealt
Isaac
,
and
Iacob
;
and
so
did
Elisha
deal
with
the
King
of
Israel
;
Christ
with
his
Disciples
on
mount
Olivet
;
S.
Peter
when
he
was
to
lay
down
his
Tabernacle
.
Oh
then
all
Graces
are
most
pregnant
;
their
Faith
,
their
Repentance
,
their
Hope
,
their
Prayers
,
their
Blessings
,
Counsels
,
Reproofs
;
they
will
take
their
fill
of
them
.
The
box
of
Oyntment
,
when
it
is
broken
,
fills
the
house
with
the
smell
.
They
love
to
be
sacrificed
upon
the
service
of
the
Church
.
S.
Paul
leaving
the
Ephesians
,
preached
till
midnight
,
imparts
all
to
them
.
-
4.
Observe
,
he
saith
,
Ask
of
me
,
before
I
be
taken
from
thee
:
Had
Elijah
been
of
the
Faith
of
Rome
,
there
had
been
no
need
of
this
limitation
;
nay
,
rather
,
Ask
of
me
,
and
invocate
,
and
pray
to
me
,
after
I
am
in
heaven
;
there
I
shall
sue
for
thee
,
call
then
upon
me
.
No
such
matter
.
If
we
will
make
use
of
Elijah
,
do
it
now
.
We
may
use
reverend
compellations
now
,
not
tender
religious
supplications
thither
.
Heb.
xii
.
23.
Ye
are
come
to
the
spirits
of
just
men
made
perfect
,
and
to
Iesus
the
Mediatour
of
the
New
Covenant
;
they
are
not
Mediatours
.
Ioseph
desired
the
Butler
to
remember
him
,
but
he
forgat
him
.
It
was
the
pious
meditation
of
S.
Augustine
,
upon
those
words
of
the
Psalmist
,
Psal.
oxxiii
.
2.
Behold
,
as
the
eyes
of
servants
look
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
a
Maiden
unto
the
hand
of
her
Mistriss
,
so
our
eyes
wait
upon
the
Lord
our
God
,
untill
he
have
mercy
upon
us
.
Observe
,
saith
the
Father
,
here
upon
earth
we
have
Masters
,
and
Mistrisses
;
but
in
heaven
,
Non
habemus
Dominum
&
Dominam
,
but
onely
our
Lord
and
Saviour
Iesus
Christ
,
that
must
have
mercy
upon
us
.
Now
follows
,
Secondly
,
Elisha's
desire
;
I
pray
thee
let
a
double
portion
of
thy
Spirit
be
upon
me
.
He
answers
not
Elijah
,
as
Ahaz
to
Isaiah
,
when
he
bad
him
ask
a
Sign
;
no
,
I
will
not
ask
,
Isai.
vii
.
11
,
12.
Elijah
no
sooner
maks
proffer
,
but
he
lays
hold
on
it
.
'T
is
good
making
use
of
Elijah
while
we
have
him
with
us
,
unfold
our
wants
to
him
,
that
he
may
supply
them
.
Elijah
must
not
always
continue
among
us
.
The
times
may
come
,
when
we
shall
wish
to
see
one
of
the
days
of
the
Son
of
man
,
and
it
shall
not
be
.
Oh
,
in
this
thy
day
,
now
the
Angel
is
stirring
the
water
,
yet
Elijah
is
among
us
;
do
as
Elisha
,
he
makes
haste
,
petitions
him
presently
.
Of
which
Petition
,
take
a
double
Consideration
:
-
1.
Quid
Supponit
.
-
2.
Quid
Petit.
I.
Quid
Supponit
;
Here
are
four
Supposals
:
-
1.
The
first
Supposal
,
is
,
Identitas
Spiritus
.
He
supposes
the
same
Spirit
shall
be
settled
upon
him
,
that
rested
on
Elijah
.
Here
is
a
continuation
of
the
same
Spirit
in
a
succession
of
men
.
Elijah
is
taken
away
.
Yes
;
but
his
Spirit
shall
remain
.
The
means
and
instruments
of
grace
may
be
removed
,
but
the
gifts
of
the
Spirit
shall
continue
still
.
It
is
worth
the
observing
,
God
ties
not
himself
to
any
personal
perfections
.
Oh
,
we
think
,
If
such
a
Saint
dies
,
what
will
become
of
the
Church
?
'T
is
a
loss
;
but
yet
,
in
diversity
of
men
,
here
is
the
same
Spirit
.
When
Moses
died
,
his
spirit
rested
upon
Ioshua
.
Aaron
died
,
Eleazar
was
invested
,
and
clothed
with
the
same
Spirit
.
It
must
comfort
us
,
when
we
see
glorious
Instruments
taken
from
us
;
Paul
,
a
Luther
,
&c.
yet
the
same
spirit
remains
,
and
breathes
in
his
Church
.
As
it
was
said
to
the
evil
servant
,
Tolle
talentum
,
&
da
;
so
of
the
good
.
The
Lord
needs
no
mans
person
,
or
parts
,
he
can
set
his
Spirit
upon
another
.
-
2.
A
second
Supposal
,
is
Portio
Spiritus
.
The
Spirit
of
Elijah
is
apportioned
out
in
a
limited
dispensation
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
receive
but
in
part
;
no
man
hath
all
in
kind
,
or
degrees
.
To
one
is
given
by
the
Spirit
,
the
word
of
Wisdom
;
to
another
,
the
word
Knowledge
by
the
same
Spirit
;
to
another
the
gifts
of
Healing
,
to
another
Prophecie
,
&c.
1
Cor.
xii
.
8
,
9.
10.
The
most
enriched
Saint
hath
but
what
he
enjoys
,
in
measure
;
they
have
indeed
a
fulness
,
but
then
it
is
onely
,
-
-
1.
A
fulness
of
Capacity
.
-
2.
A
fulness
of
Sufficiency
for
their
use
,
but
not
of
absolute
Perfection
:
Aaron
had
the
Spirit
poured
on
him
,
others
had
it
but
sprinkled
.
Quantum
causa
exigit
,
propter
quam
datur
,
Ambros.
-
3.
A
third
Supposal
is
,
Inaequalitas
portionum
.
There
is
a
single
portion
,
and
a
double
portion
.
Some
have
one
talent
,
some
two
,
another
five
.
There
is
not
any
Saint
but
hath
one
,
not
any
that
have
all
,
but
some
more
,
some
less
.
Benjamin's
mess
was
five
times
as
much
as
any
of
the
rest
of
his
brethrens
.
-
4.
A
fourth
Supposal
is
,
Duplicatio
in
juniore
.
Elisha
the
successour
,
and
junior
,
may
have
a
double
Portion
,
more
then
Elijah
his
predecessour
.
God
can
cross
his
hands
,
as
Iacob
did
,
and
lay
his
right
hand
upon
Ephraims
head
,
who
was
the
younger
;
and
his
left
hand
upon
Manassehs
head
,
who
was
the
first-born
,
Gen.
xlviii
.
14.
We
cannot
prescribe
to
God
.
'T
is
neither
the
age
of
men
,
nor
the
precedency
of
times
,
that
is
any
thing
;
but
the
Lord
may
be
as
bountifull
to
this
Age
,
as
unto
Antiquity
.
It
is
no
disparagement
to
Elijah
,
that
Elisha
exceeds
him
.
After-ages
may
be
furnished
with
more
eminent
men
in
some
kinds
,
then
the
more
Primitive
and
Ancient
times
have
been
.
We
worthily
reverence
Antiquity
,
and
rise
up
at
the
gray
head
;
but
yet
God
may
double
some
gifts
on
their
successours
.
Augustine
,
Hierom
,
the
rest
,
were
most
reverend
;
yet
Luther
,
Calvin
,
others
,
more
famous
in
their
generation
.
There
is
a
double
Use
of
a
double
Portion
.
-
1.
For
Founding
.
-
2.
For
Repairing
and
Reforming
of
Churches
;
And
as
great
a
measure
of
the
Spirit
is
as
necessary
for
this
,
as
that
.
Iohn
must
come
,
in
Spiritu
Eliae
,
to
found
the
Gospel
.
After-ages
have
the
promise
of
the
spirit
of
Elias
too
,
in
reforming
.
The
one
to
preach
Christ
,
the
other
to
resist
Antichrist
.
How
do
some
slight
our
late
Worthies
!
These
Novelists
,
Modern
,
Yester-day-Divines
.
But
,
Quis
contempsit
diem
parvulorum
?
And
,
let
no
man
despise
thy
youth
.
As
it
is
said
of
some
good
Kings
,
none
like
David
,
none
like
Hezekiah
,
none
like
to
Iosiah
,
before
,
or
after
;
Why
?
because
each
excelled
in
some
personal
grace
of
zeal
,
or
piety
,
or
integrity
;
So
these
late-ones
were
eminent
in
some
things
,
before
all
other
that
preceded
.
Patres
tum
demum
vincunt
cum
vincuntur
à
filiis
.
Ancients
would
have
gloried
in
their
posterity
,
and
why
enviest
thou
for
their
sakes
?
That
's
for
the
first
;
Quid
Supponit
?
Now
follows
,
II.
Quid
Petit
?
The
summ
of
his
Desire
;
That
a
double
portion
of
thy
Spirit
may
be
upon
me
.
In
it
observe
two
things
:
-
1.
The
Matter
of
his
Desire
,
that
's
Elijah's
Spirit
.
-
2.
The
Measure
of
it
,
A
double
portion
.
First
,
The
Matter
of
his
Request
.
Had
many
of
us
such
a
large
Offer
made
us
,
to
ask
what
we
would
,
I
fear
we
should
not
have
pitched
upon
this
request
of
Elisha
,
for
a
spiritual
blessing
.
Elijah
had
a
power
of
curing
,
and
raising
from
the
dead
;
health
,
and
long
life
,
some
would
have
asked
.
Elijah
could
cause
plenty
,
bring
famine
,
increase
oyl
;
others
would
have
urged
a
supply
of
riches
.
Elijah
could
bring
down
fire
to
consume
his
enemies
,
others
would
have
desired
victory
,
and
safety
.
The
Lord
implies
,
that
,
naturally
,
these
are
our
carnal
desires
,
in
his
reply
to
Solomon
,
1
Kings
iii.
11.
Because
thou
hast
asked
this
thing
,
and
hast
not
asked
for
thy self
long
life
,
neither
hast
asked
riches
for
thy self
,
nor
hast
asked
the
life
of
thine
enemies
,
&c.
See
,
here
is
one
who
passes
by
all
these
,
and
knows
how
to
frame
a
Petition
aright
,
that
he
is
sure
shall
speed
;
the
prayer
for
the
Spirit
.
Oh
,
't
is
a
great
advantage
,
to
know
what
to
pray
for
.
Docet
dare
qui
prudenter
rogat
;
The
choosing
of
the
better
part
,
prevails
with
God
.
Herod
offers
to
the
Damosel
,
to
ask
what
she
will
;
and
she
asks
the
head
of
S.
Iohn
the
Baptist
,
the
life
of
her
enemy
.
Piety
will
ask
the
spirk
of
the
Baptist.
But
why
doth
Elisha
pitch
upon
this
request
?
Why
begs
he
the
Spirit
?
-
1.
He
had
Spirium
vocantem
,
now
he
begs
the
Spirit
enabling
.
He
was
called
to
a
spiritual
Function
,
now
he
sues
for
a
spiritual
enablement
for
the
discharge
and
execution
of
it
.
If
God
puts
us
into
a
Calling
,
we
must
beg
and
seek
for
gifts
answerable
to
it
.
See
Moses
,
how
importunate
was
he
with
God
for
enablement
?
Solomon
,
call'd
to
the
Kingdom
,
begs
a
Kingly
spirit
.
How
many
are
there
,
who
sue
for
the
Calling
,
but
seldom
crave
the
Enabling
?
It
must
be
so
in
every
employment
.
Art
thou
called
to
an
Office
?
beg
wisdom
,
courage
,
fidelity
.
Art
thou
a
servant
?
beg
the
graces
suitable
.
Art
thou
in
any
course
of
life
?
go
to
God
for
enablement
,
that
he
may
make
thee
an
able
member
in
the
Church
or
Common-wealth
.
In
every
course
of
life
,
we
must
labour
for
skill
and
prudence
,
and
sufficiency
.
In
thy
Calling
,
strive
to
excel
,
to
the
edifying
of
the
Church
.
Gods
Work-men
have
a
wise
spirit
,
to
work
all
cunning
work
.
Iacobs
Sons
were
men
of
Activity
,
therefore
Pharaoh
would
employ
them
.
-
2.
He
asks
that
which
was
fittest
for
Elijah
to
grant
him
.
Elijah
had
a
kind
of
Universality
of
obtaining
any
thing
,
but
it
was
proper
for
him
to
give
that
which
himself
excelled
in
.
They
are
Dona
dextrae
that
move
most
readily
;
Dona
throni
,
not
Bona
scabelli
.
With
men
we
grant
small
requests
,
and
stick
at
great
gifts
;
but
God
gives
his
best
gifts
most
readily
.
-
3.
Elijah
is
now
leaving
the
World
:
Now
Elisha
sees
what
it
was
that
comforted
Elijah
,
and
stood
him
in
stead
.
Oh
,
it
was
this
,
that
he
had
been
an
able
and
faithful
Prophet
,
an
holy
man
;
it
was
that
which
made
him
leave
the
World
thus
peaceably
,
comfortably
,
willingly
.
This
makes
Elisha
crave
the
Spirit
.
All
outward
things
,
what
comfort
can
they
breed
at
our
last
parting
?
Give
me
that
that
may
breed
matter
of
comfort
at
my
last
need
;
make
me
such
a
Prophet
,
that
I
may
so
live
,
as
I
may
die
like
Elijah
.
Look
upon
a
rich
man
dying
,
see
what
comfort
he
gets
by
his
riches
,
or
honours
.
Look
on
a
man
replenish'd
with
Gods
Spirit
,
one
who
hath
done
God
much
service
,
now
ready
to
have
his
Lords
Euge
,
and
to
enter
into
that
joy
;
it
will
make
thee
wish
one
dram
of
grace
,
rather
then
the
whole
World
besides
.
Judge
of
Elijah
,
hid
in
Mount
Carmel
for
Persecution
;
and
look
on
Baal's
Priests
ruffling
in
Iezabels
Court
,
it
may
tempt
thee
to
wish
their
Honour
:
Ey
,
but
stay
a
while
,
see
their
Honour
,
and
Elijah's
glorious
Death
,
or
Departure
,
it
will
make
thee
neglect
the
one
,
to
beg
the
other
;
and
chuse
rather
to
die
in
Elijah's
hairy
Mantle
,
then
in
all
their
bravery
.
So
much
for
the
matter
of
his
desire
;
Now
follows
,
Secondly
,
The
measure
of
it
,
A
double
portion
of
thy
Spirit
.
Why
so
?
What
makes
him
desire
a
greater
measure
then
Elijah
had
?
What
?
Was
it
envy
,
and
carnal
emulation
,
to
out-strip
Elijah
?
Or
ambition
,
to
be
more
renowned
in
his
Generation
?
'T
is
true
,
a
man
may
be
proud
of
the
Spirit
,
desirous
to
set
up
himself
.
But
it
was
not
so
in
Elisha
.
What
may
we
conceive
rais'd
his
desires
so
high
?
-
1.
Dignitas
doni
;
The
excellency
of
these
kind
of
gifts
.
Spiritual
graces
deserve
eager
pursuits
,
and
vehement
desires
of
them
.
A
man
may
beg
too
much
of
outward
blessings
;
but
of
spiritual
gifts
to
save
himself
and
others
,
we
cannot
be
too
covetous
in
getting
of
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
xiv
.
1.
Be
zealously
affected
to
spiritual
Graces
,
strive
to
excell
for
the
edifying
of
the
Church
.
Solomon
craves
abundance
of
Wisdom
;
but
of
Riches
,
onely
what
is
moderate
and
convenient
.
S.
Peter
,
when
he
heard
of
the
virtue
that
was
in
Christs
washing
;
then
he
saith
to
Christ
,
Lord
,
not
my
feet
onely
,
but
also
my
hands
and
my
head
.
How
preposterous
are
our
desires
generally
?
We
crave
two
Portions
of
outward
Blessings
;
but
,
a
little
Knowledge
,
little
Abilities
to
do
good
,
content
us
well
.
-
2.
Eminentia
exempli
;
The
lustre
of
Elijah's
example
hath
ravish'd
him
:
The
Spirit
that
was
so
eminent
and
conspicuous
in
him
,
it
begets
an
holy
emulation
to
attain
,
and
outgoe
him
.
Oh
,
to
see
grace
of
any
sort
incorporate
and
incarnate
in
another
man
,
it
provokes
the
endeavours
of
others
,
makes
them
long
to
be
excellent
in
such
graces
.
This
stirred
up
Simon
Magus
,
to
see
S.
Peter
so
glorious
,
he
would
needs
purchase
such
a
gift
.
When
we
see
Religion
clasped
up
in
Books
,
it
works
not
so
effectually
;
when
we
see
it
reall
and
operative
,
then
it
works
kindly
upon
us
,
makes
others
(
if
they
have
any
mettle
in
them
)
to
attain
the
like
.
Those
who
damp
and
smother
the
gifts
of
God
in
them
,
they
hinder
the
progress
and
growth
of
grace
in
others
.
To
see
men
carry
grace
,
as
men
do
a
candle
in
a
dark
lanthorn
,
onely
for
themselves
,
it
hinders
emulation
;
but
to
make
it
shine
forth
,
and
to
be
radiant
,
invites
others
to
an
holy
ambition
to
out-strip
,
and
exceed
,
and
go
beyond
their
Copies
.
-
3.
Gustus
initialis
gratiae
;
Elisha
had
some
beginnings
of
these
gifts
before
;
he
had
felt
the
sweetness
,
and
excellency
of
them
;
it
makes
him
therefore
the
more
earnest
and
eager
to
be
rich
in
grace
.
They
who
have
once
felt
the
sweetness
of
Gods
Spirit
in
any
kind
,
they
cannot
satisfie
themselves
in
any
stint
,
but
are
earnest
for
more
.
The
true
Relishes
of
Gods
first
gifts
,
beget
not
loathing
but
longing
;
makes
men
to
cry
out
,
Lord
,
evermore
give
us
this
bread
,
and
to
desire
That
the
word
of
God
may
dwell
plenteously
in
them
.
Grace
,
it
is
always
growing
,
ascending
.
They
who
content
themselves
with
their
first
beginnings
,
have
cause
to
suspect
,
they
were
not
true
and
kindly
.
How
doth
S.
Paul
pray
for
more
enablements
?
They
who
think
they
know
enough
,
know
nothing
as
they
should
.
-
4.
Pondus
officii
;
He
is
now
to
undergoe
a
weighty
service
,
to
become
the
main
Prophet
of
the
People
of
God
;
't
is
a
burden
heavy
enough
for
Angels
,
and
Archangels
:
The
sense
of
this
weight
makes
him
call
,
and
begg
for
a
double
Portion
.
There
is
no
Calling
but
carries
its
burden
,
and
so
craves
help
;
but
the
Prophetical
Calling
,
that
's
an
heavy
Talent
.
What
knowledge
and
understanding
,
what
courage
and
resolution
,
what
patience
and
forbearance
is
required
?
and
all
little
enough
for
an
Elisha's
employment
.
This
made
Solomon
beg
;
Oh
,
't
is
a
great
People
,
give
thy
Servant
therefore
a
large
Heart
.
It
made
Moses
shrink
his
shoulder
from
under
it
.
They
who
in
any
kind
,
are
to
govern
others
,
undergoe
a
weighty
burden
;
they
must
beg
a
double
Portion
.
-
5.
Ardor
zeli
;
His
desire
of
doing
much
good
makes
him
thus
earnest
for
much
enablement
.
He
desires
to
be
a
faithful
Servant
,
to
bring
in
much
gain
,
to
give
up
a
large
account
of
his
Stewardship
.
They
who
think
any
service
sufficient
,
any
performance
enough
,
they
may
content
themselves
with
small
portions
of
gifts
.
Here
is
one
who
is
ambitious
of
gaining
God
much
glory
,
of
saving
many
souls
.
-
6.
Gravitas
damni
;
The
loss
of
an
Elias
stirrs
him
up
to
crave
a
double
Portion
.
Elijah
was
set
for
the
defence
of
Religion
,
the
burden
of
the
Church
rested
on
his
shoulders
;
Now
,
that
the
Church
hath
lost
him
,
it
inflames
Elisha
to
get
himself
furnish'd
for
to
do
that
service
.
Oh
,
when
we
see
the
Church
loses
her
choisest
Patrons
,
and
Upholders
,
it
must
not
make
us
faint
,
but
double
our
endeavours
,
that
that
loss
may
be
recovered
.
So
,
Moses
my
servant
is
dead
,
arise
Ioshuah
,
play
the
man
now
.
This
made
Elijah
zealous
before
;
there
is
none
left
,
I
,
even
I
onely
am
left
,
1
Kings
xix
.
10
;
so
it
doth
now
Elisha
.
The
daily
losses
that
the
Church
suffers
,
should
make
us
more
forward
in
doing
all
the
good
we
can
.
-
7.
Sensus
infirmitatum
;
He
desires
a
double
Portion
in
respect
of
Elijah
,
out
of
a
sense
of
his
own
infirmities
.
He
conceived
Elijah
to
be
a
man
more
able
and
sufficient
,
even
by
natural
parts
;
and
he
was
conscious
to
himself
of
his
own
insufficiency
;
and
therefore
he
judges
a
double
Portion
was
necessary
for
him
,
whereas
a
less
Portion
enabled
Elijah
.
A
true
sense
of
our
unworthiness
,
and
infirmities
,
will
make
us
more
zealously
earn●…st
for
a
larger
enablement
of
Gods
gracious
assistance
.
This
made
the
Prophet
cry
out
,
I
am
a
man
of
unclean
lips
,
Isai.
vi
.
5.
Moses
oft
pleads
his
insufficiency
.
Wouldst
thou
be
stirred
up
,
and
made
more
capable
of
grace
in
any
kind
?
Look
not
upon
thine
own
strength
,
but
upon
thine
infirmities
;
Lord
,
I
am
a
child
,
and
cannot
speak
,
who
is
sufficient
for
these
things
?
Saul
got
a
new
spirit
,
when
he
said
,
I
am
of
the
smallest
of
the
Tribes
of
Israel
,
and
my
family
the
least
of
all
the
families
of
the
Tribe
of
Benjamin
,
1
Sam.
ix
.
21.
-
8.
Sensus
difficultatum
;
Elisha's
Ministery
was
likely
to
fall
into
difficult
times
.
Ahab
and
Iezabel
had
so
spawn'd
the
Church
with
Idolatry
,
and
Sorcery
,
and
Persecutions
,
that
Elisha
sees
nothing
but
Opposition
.
He
is
to
encounter
with
a
whole
Nation
of
Idolaters
.
There
were
seventy
Sons
of
Ahab
left
in
Samaria
,
and
a
Succession
of
Persecutors
like
to
continue
.
According
to
the
difficulty
of
the
work
he
begs
the
larger
enablement
.
He
shrinks
not
from
the
Service
,
onely
he
beggs
Assistance
.
The
rising
of
Persecution
and
Opposition
,
must
not
discourage
,
but
provoke
,
and
stirr
us
up
to
solicite
for
greater
enablement
.
When
times
are
peaceable
,
less
gifts
may
do
good
.
In
a
Calm
any
body
may
serve
to
guide
the
Ship
,
but
in
a
Tempest
,
then
all
sufficiencies
are
little
enough
.
Thus
the
Church
,
Acts
iv
.
28
▪
Now
Lord
,
behold
their
threatnings
,
and
grant
unto
thy
servants
,
that
with
all
boldness
they
may
speak
thy
word
,
By
stretching
forth
thine
hand
,
Verse
30.
The
Persecutions
of
the
Church
,
must
not
deterr
,
but
provoke
us
to
a
greater
enabling
of
our selves
.
In
danger
of
Heresie
,
be
more
grounded
in
Religion
.
A
double
portion
of
Knowledge
is
then
requisite
.
Well
then
.
-
1.
Doth
Elisha
beg
of
Elijah
?
If
He
draws
from
the
Channel
,
how
should
We
have
recourse
to
the
Fountain
?
Christ
is
not
onely
the
Obtainer
,
but
the
Soveraign
Dispenser
of
all
grace
.
Goe
to
him
now
ascended
.
Elijah
ascended
,
ceases
his
Intercession
.
Christ
now
intercedes
most
of
all
;
He
is
set
over
all
the
Store-houses
of
God
;
as
Ioseph
was
over
those
of
Pharaoh's
in
Egypt
:
As
therefore
they
to
Ioseph
,
so
let
us
to
Christ
.
When
he
ascended
on
high
,
He
gave
gifts
unto
men
,
Eph.
iv
.
8.
He
it
is
who
breathes
out
the
Spirit
.
Ever
unfold
thy
wants
to
him
,
beg
supplies
of
him
.
-
2.
If
Elisha
begs
Prophetical
Endowments
,
which
are
variously
bestowed
,
then
may
we
be
more
forward
to
pray
for
those
necessary
,
sanctifying
graces
of
the
Spirit
.
A
man
may
seek
for
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
God
sometimes
denie
them
;
But
Faith
,
Repentance
,
Holiness
,
those
he
will
never
deny
.
They
are
covenanted
for
,
if
thou
seekest
for
them
.
Thou
mayst
pray
and
pray
to
be
a
Prophet
,
and
not
obtain
;
pray
for
saving
grace
,
God
will
not
reject
thee
.
These
we
should
importune
for
,
most
earnestly
;
they
being
evidences
of
special
favour
,
pledges
of
Salvation
.
-
3.
Doth
Elisha
thus
seek
for
enablements
to
do
the
Church
Service
?
It
should
provoke
others
to
joyn
with
Elisha
in
this
request
.
It
is
for
thy
good
that
Elisha
prays
,
that
he
might
be
fitted
to
save
thee
,
Oughtest
not
thou
to
joyn
,
in
obtaining
this
grace
?
Thus
S.
Paul
calls
upon
the
Churches
,
Pray
for
me
,
that
utterance
may
be
given
unto
me
,
that
I
may
open
my
mouth
boldly
,
to
make
known
the
mystery
of
the
Gospel
.
Let
us
pray
that
God
would
shed
his
Spirit
richly
upon
his
Ministers
.
They
who
feed
the
Nurse
,
do
it
for
the
Childs
sake
that
sucks
on
her
.
So
should
you
pray
,
that
the
Lord
would
encrease
his
Spirit
,
on
those
that
dispense
the
Word
to
you
.
-
4.
Elisha
,
he
desires
to
imitate
and
exceed
Elijah
.
Elisha
a
Prophet
,
sets
Elijah
a
Prophet
for
his
Pattern
.
So
in
all
Callings
and
Professions
,
propound
the
Examples
of
the
choisest
Worthies
that
are
before
thee
.
Art
thou
a
Magistrate
?
say
,
Oh
that
the
Spirit
of
Nehemiah
may
be
doubled
upon
me
.
Art
thou
a
Master
?
Oh
that
the
Spirit
of
Cornelius
,
whose
whole
Houshold
was
religious
,
may
be
doubled
upon
me
.
Art
thou
poor
,
or
sick
?
Oh
that
the
Spirit
of
Iob
may
be
doubled
upon
me
.
Art
thou
rich
?
Oh
that
the
Spirit
of
Abraham
,
or
〈◊〉
,
may
be
doubled
upon
me
.
Art
thou
a
Child
?
Oh
that
the
Spirit
of
Isaac
might
be
doubled
upon
me
.
Art
thou
a
Servant
?
Oh
that
the
Spirit
of
Eleazar
might
be
doubled
upon
me
.
Look
upon
the
choisest
Copies
,
write
after
them
,
imitate
those
,
that
do
excell
in
the
way
,
wherein
God
hath
placed
thee
.
A
SERMON
ON
S.
LUKE
xxi
.
34.
Take
●…eed
to
your selves
,
lest
at
any
time
your
hearts
be
over-charged
with
surfetting
and
drunkenness
,
and
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
.
THe
Chapter
contains
,
First
,
A
serious
fore-warning
that
Christ
gives
to
his
Disciples
of
the
approach
,
and
drawing
near
of
the
day
of
Judgment
.
A
Truth
,
never
unseasonable
to
be
taught
,
and
believed
in
the
Church
of
God
;
but
yet
most
proper
and
suitable
to
the
times
of
Christianity
.
The
times
of
the
Gospel
,
in
which
we
live
,
are
call'd
,
The
last
dayes
,
Heb.
i.
2.
Brethren
,
the
time
is
short
,
saith
S.
Paul
,
1
Cor.
vii
.
The
ends
of
the
world
are
come
upon
us
Christians
,
1
Cor.
x.
11.
Not
but
that
the
times
before
Christ
had
this
warning
given
them
;
and
those
Primitive
Saints
took
notice
of
it
.
Enoch
,
that
lived
in
the
first
age
of
the
Church
,
preached
this
Truth
to
the
old
World
.
God
,
by
the
Spirit
of
Proph●…sie
,
reveal'd
it
;
and
he
,
by
the
eye
of
Faith
,
clearly
discerned
it
,
as
if
he
had
seen
Christ
coming
in
the
Clouds
.
Hear
what
S.
Iude
saith
,
vers.
xiv
.
Enoch
,
the
seventh
from
Adam
,
prophesied
of
these
times
;
Behold
,
the
Lord
cometh
with
ten
thousands
of
his
Saints
,
to
execute
Iudgment
.
And
the
Prophets
spake
so
clearly
of
our
Saviours
coming
to
Judgment
in
Glory
,
that
the
Jews
(
as
Tertullian
observes
)
mistook
his
second
coming
for
his
first
;
they
interpreted
the
predictions
of
his
last
appearance
,
for
his
first
coming
into
the
world
in
his
Incarnation
.
The
teaching
of
this
Truth
,
was
not
then
unseasonable
;
but
yet
,
of
the
two
Ages
of
the
Church
,
the
doctrine
of
the
day
of
Judgment
is
most
proper
and
agreeable
to
us
Christians
.
The
Faith
of
the
Patriarchs
and
Prophets
,
was
chiefly
employed
about
Christs
first
Coming
,
and
Incarnation
;
the
Faith
of
Christians
must
now
expect
and
wait
for
his
second
Coming
in
Glory
to
Judgment
.
They
listned
to
hear
the
first
voyce
,
gentle
and
meek
,
as
the
voyce
of
a
Lamb
;
we
must
be
attentive
to
hear
his
last
voyce
,
that
is
dreadful
,
and
terrible
,
as
the
roaring
of
a
Lion
.
Answerable
to
these
two
Epoches
,
and
periods
of
the
Churches
Faith
,
the
Scripture
tells
us
of
two
dayes
of
Christ
.
-
1.
The
day
of
his
Incarnation
;
the
Prophets
and
Patriarchs
fixed
most
upon
that
;
Abraham
rejoyced
to
see
that
day
,
Iohn
viii
.
56.
Then
,
-
2.
The
Scripture
tells
us
of
a
second
day
of
Christ
;
that
is
,
the
day
of
his
Coming
to
Judgment
.
That
is
called
,
The
day
of
the
Lord
,
2
Pet.
iii.
The
day
of
Iesus
Christ
,
Phil.
i.
6.
It
is
called
,
The
dreadful
day
of
the
Lord
,
Malach.
iv
.
5.
The
great
day
of
his
wrath
,
Revel.
vi
.
17.
For
this
day
,
must
be
the
expectation
and
preparation
of
Christians
.
S.
Peter
tells
us
,
'T
is
our
duty
to
look
for
,
and
to
hasten
to
the
Coming
of
this
day
of
God
,
2
Pet.
iii.
12.
That
is
the
first
thing
I
note
here
,
Christ
forewarneth
it
.
Secondly
,
He
doth
not
onely
forewarn
it
,
that
one
day
,
sooner
or
later
it
will
come
upon
us
,
but
he
tells
them
of
many
signs
and
prognosticks
of
the
approaching
of
it
:
vers.
25.
there
shall
be
signs
of
it
,
and
they
certain
,
and
infallible
,
and
dreadful
,
and
dismal
,
that
will
astonish
the
beholders
.
Indeed
,
the
particular
season
,
and
set
time
of
it
,
is
reserved
and
concealed
from
us
,
and
that
for
great
and
good
purpose
;
but
yet
Christ
hath
furnished
his
Church
with
such
signs
and
tokens
of
it
,
in
the
fulfilling
of
which
,
we
may
plainly
conclude
,
The
day
is
drawing
on
,
and
now
approaching
;
that
we
may
resolve
with
S.
Iohn
,
1
Ioh.
ii
.
18.
We
know
that
it
is
the
last
time
.
See
,
saith
S.
Iames
,
The
Iudg
standeth
before
the
door
.
Who
knows
how
soon
he
will
enter
in
upon
us
?
That
's
the
second
;
he
foretells
the
signs
of
it
.
Thirdly
,
He
doth
not
onely
forewarn
it
,
and
foretel
the
signs
of
it
,
but
premonisheth
,
and
giveth
a
Caveat
to
us
,
that
we
should
carefully
provide
for
it
.
-
1.
Be
the
truth
of
his
Coming
never
so
certain
:
-
2.
Be
the
signs
and
tokens
of
it
never
so
manifest
:
yet
,
-
3.
If
we
look
not
well
about
us
,
we
may
be
surprised
by
it
.
It
may
rush
in
upon
us
,
when
we
little
think
of
it
.
S.
Paul
tells
us
,
It
shall
come
suddenly
,
as
the
throes
and
travel
of
a
woman
with
child
,
1
Thes.
v.
3.
Let
a
woman
with
child
keep
her
reckoning
never
so
carefully
,
yet
the
just
time
and
season
of
her
travel
she
may
not
know
;
she
may
be
taken
with
those
pangs
,
when
she
little
looks
for
them
.
So
then
,
we
have
here
a
strict
Caveat
given
us
;
a
warning-piece
shot
off
,
to
arouse
and
awaken
us
against
the
day
of
Judgment
.
And
it
stands
upon
two
Particulars
;
-
1.
Here
is
a
special
Caution
against
a
dangerous
indisposition
that
will
make
us
unfit
for
the
entertainment
of
that
day
;
that
is
Gravedo
cordis
;
a
spiritual
surcharge
and
surfeit
that
our
souls
may
fall
into
,
that
will
so
clog
,
and
dull
,
and
oppress
the
heart
,
that
it
can
never
heed
,
nor
expect
,
or
once
think
of
the
day
of
re●…koning
that
must
come
upon
us
:
That
's
vers.
34.
-
2.
Here
is
a
special
direction
to
an
holy
preparation
,
and
●…itting
our selves
against
that
day
;
that
is
the
duty
of
Vigilancy
;
that
we
should
keep
Sentinel
continually
,
stand
upon
our
Watch
,
expect
daily
,
prepare
hourly
,
fit
our selves
carefully
for
the
entertainment
of
that
fatal
day
,
vers.
36.
The
Text
contains
the
first
,
the
●…aution
.
In
it
observe
these
particulars
;
-
1.
The
Caveat
it self
;
Take
heed
to
your selves
,
lest
at
any
time
.
-
2.
The
distemper
and
indisposition
to
be
avoided
;
that
is
,
oppressing
,
and
overcharging
our
hearts
.
-
3.
The
Causes
that
will
breed
this
surcharge
of
our
hearts
,
surfetting
,
and
drunkenness
,
and
cares
of
this
life
.
-
4.
The
mischief
that
will
follow
,
if
this
Caveat
be
neglected
;
That
day
may
come
upon
us
unawares
;
and
then
,
wo
be
to
us
.
We
come
,
First
,
to
the
Caveat
:
In
it
three
things
:
-
1.
Is
the
duty
of
heedfulness
,
and
attention
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Take
heed
.
-
2.
The
persons
concerning
whom
this
Caveat
is
given
,
Your selves
.
-
3.
The
greatness
,
and
measure
,
and
strictness
of
this
heed
,
in
this
vigilant
,
and
watchful
word
of
circumspection
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lest
at
any
time
.
I.
The
first
thing
you
must
consider
,
is
the
duty
of
heedfulness
and
attention
,
Take
heed
,
saith
Christ
.
'T
is
the
solemn
watchword
and
warning
of
Scripture
,
often
urged
,
and
pressed
upon
us
.
Take
heed
to
thy self
,
saith
Moses
,
that
thine
heart
be
not
deceived
,
Deut.
xi
.
Take
good
heed
unto
your selves
.
Iosh.
xxiii
.
Take
diligent
heed
,
Iosh.
xxii
.
Take
heed
,
and
beware
,
saith
Christ
,
Matth.
xvi
.
It
is
a
warning
always
seasonable
,
we
all
stand
in
need
of
it
;
but
especially
in
three
Exigencies
;
-
1.
If
the
duty
we
undertake
,
the
business
about
which
we
are
employed
,
be
weighty
,
and
ponderous
.
Matters
of
less
moment
and
consequence
,
may
be
slubbered
and
slighted
,
but
matters
of
importance
require
heed
and
attention
.
Now
,
matters
of
Religion
,
that
concern
our
spiritual
state
and
condition
,
the
eternal
welfare
of
our
souls
,
are
of
all
others
,
of
highest
consequence
,
of
greatest
concernment
.
O●…
set
your
hearts
unto
it
,
saith
Moses
,
for
it
is
not
a
vain
thing
for
you
,
because
it
is
your
life
,
Deut.
xxxii
.
46.
So
again
,
Deut.
iv
.
9.
Onely
take
heed
to
thy self
,
and
keep
thy
soul
diligently
.
And
,
amongst
all
the
duties
of
Religion
,
the
fitting
of
our
souls
for
the
day
of
Judgment
,
the
survey
,
and
examination
of
our
consciences
,
making
〈◊〉
our
accounts
against
that
day
of
reckoning
,
it
is
a
most
weighty
business
.
That
is
the
first
enforcement
of
this
duty
of
Heed
;
the
matter
is
exceeding
serious
.
-
2
There
is
a
second
Exigent
of
this
Care
,
and
Heed
,
which
makes
this
Caveat
seasonable
,
that
is
,
the
approach
of
some
great
danger
,
and
miscarriage
.
Safety
may
breed
security
;
but
,
when
we
go
upon
hazards
,
and
dangers
,
then
we
look
about
,
and
arouze
our selves
to
care
,
and
heedfulness
.
Now
,
there
is
no
undertaking
so
beset
with
dangers
,
as
the
duty
of
Religion
,
and
the
managing
of
our
spiritual
condition
.
The
way
of
Piety
is
exceeding
narrow
,
and
down-falls
on
both
sides
.
A
Christian
is
Salutis
funambulus
.
The
way
to
heaven
,
it
is
no
broad
high
way
,
but
a
narrow
path
,
we
may
soon
tread
awry
.
Especially
,
the
dangers
of
the
last
day
,
the
hazards
that
our
souls
must
run
,
at
that
great
day
of
trial
and
account
,
are
most
perilous
.
-
3.
Above
all
,
this
Caveat
is
most
seasonable
,
and
necessary
,
if
the
miscarriages
we
may
fall
into
be
irrecoverable
,
and
such
as
there
is
no
getting
out
of
them
.
In
those
miscarriages
that
may
be
recovered
,
and
fetch'd
about
again
,
there
is
some
hope
;
but
if
the
danger
we
go
upon
,
be
deadly
,
and
desperate
,
once
miscarried
,
and
lost
for
ever
.
Oh
then
take
heed
,
the
whole
stock
is
at
the
stake
,
if
thou
miscarriest
here
,
thou
art
undone
for
ever
.
Such
is
the
hazard
and
miscarriage
of
the
day
of
Judgment
.
Other
days
,
and
duties
may
have
a
revolution
;
if
we
fail
at
one
time
,
we
may
mend
it
afterwards
,
an
after-game
may
recover
all
again
.
But
the
state
and
condition
which
Death
,
and
the
day
of
Judgment
will
put
us
into
,
it
is
fixed
,
and
unalterable
.
As
the
tree
falls
,
so
it
lies
.
As
death
leaves
us
,
so
Judgment
shall
find
us
.
It
is
appointed
for
all
men
once
to
die
,
and
then
after
death
comes
judgment
,
Heb.
ix
.
27.
Once
to
die
,
and
but
once
.
Had
we
a
succession
of
lives
,
and
deaths
(
as
Origen
,
and
some
others
fondly
●…ancied
)
then
,
had
we
miscarried
in
one
,
we
might
recover
our selves
in
a
second
.
No
,
we
must
die
once
for
all
,
and
then
comes
Judgment
.
The
sentence
that
then
shall
be
passed
upon
us
,
it
is
not
to
be
re-called
;
it
is
not
(
as
the
Civilians
speak
in
their
Law
)
an
Interlocutory
Sentence
;
but
final
,
and
peremptory
,
never
to
be
reversed
.
Deliberandum
est
diu
,
quod
statuendum
est
semel
.
In
all
Contracts
and
Bargains
,
every
man
will
take
heed
of
that
that
must
bind
him
for
ever
.
How
much
more
should
we
take
heed
to
our selves
in
this
final
,
and
fatal
business
;
in
our
preparations
to
the
day
of
Judgment
?
Come
we
to
the
next
Particular
;
which
is
,
II.
The
Persons
who
are
concerned
in
this
Caveat
,
to
whom
our
Saviour
directs
this
Caveat
,
Attendite
vobis
,
Take
heed
to
your selves
.
Christ
brings
this
Caveat
home
to
them
,
and
lays
it
close
to
their
hearts
and
consciences
;
they
must
look
about
them
,
it
concerns
them
.
And
then
the
strength
,
and
force
of
this
Application
to
these
persons
,
will
appear
by
these
three
expressions
,
which
will
more
fully
set
out
the
nature
and
necessity
of
the
Caveat
.
-
1.
Vobis
sciscitantibus
,
&
inquirentibus
;
You
that
are
questioning
,
and
enquiring
about
that
day
,
Take
you
heed
to
your selves
.
In
the
seventh
Verse
,
we
find
the
Disciples
(
so
S.
Matthew
terms
them
,
Chap.
24.
)
asking
of
Christ
,
-
-
1.
Concerning
the
time
of
his
Coming
.
-
2.
Enquiring
of
those
signs
that
shall
forego
,
and
usher
in
,
the
day
of
his
Appearing
.
And
Christ
in
part
satisfies
their
Query
;
acquaints
them
with
his
coming
to
judgment
,
and
the
signs
of
it
;
But
withall
,
takes
occasion
from
their
curious
question
,
to
enforce
upon
them
a
profitable
,
and
usefull
,
and
necessary
exhortion
,
Take
heed
to
your selves
.
He
doth
not
say
,
Attendite
signis
;
you
do
well
to
be
inquisitive
about
the
signs
of
my
Coming
,
to
be
able
to
calculate
the
times
,
to
foresee
,
and
foretell
the
end
of
the
world
,
and
my
coming
to
judgment
;
but
this
he
urgeth
;
Attendite
Vobis
,
look
well
to
your selves
,
to
your
own
state
and
condition
,
how
that
day
shall
find
you
;
Ask
your selves
Isaiah's
question
,
Chap.
x.
3.
What
will
ye
do
in
the
day
of
Visitation
?
A●…k
also
Ezekiel's
question
,
Chap.
xxii
.
14.
Can
thine
heart
end●…re
,
or
●…an
thine
hand
be
strong
in
the
day
that
I
shall
deal
with
thee
?
And
yet
again
,
Isai.
xxxiii
.
14.
Who
amongst
us
shall
dwell
with
〈◊〉
fire
?
Who
shall
dwell
with
everlasting
burnings
?
Our
Saviour
calls
them
off
from
musing
upon
these
wonderfull
prognostications
,
(
as
the
Angel
speaks
,
Acts
i.
11.
Ye
men
of
Galilee
,
why
stand
ye
gazing
into
heaven
?
)
The
darkness
of
the
Sun
,
the
falling
of
the
Stars
,
the
roaring
of
the
Sea
,
the
trembling
of
the
Heavens
;
he
bids
them
call
their
thoughts
homewards
,
and
fore-cast
with
themselves
,
how
they
shall
be
able
to
abide
that
day
,
and
undergo
the
trial
of
it
.
It
gives
plain
check
and
reproof
to
the
curious
Enquiries
that
naturally
we
are
prone
to
make
into
Gods
secrets
.
Our
brains
will
be
full
of
questions
,
and
speculations
,
about
many
high
Mysteries
;
but
our
hearts
remain
void
of
those
sad
,
and
serious
thoughts
,
to
make
good
use
of
them
to
our selves
.
A
man
may
be
very
curious
,
and
yet
withall
extreme
careless
;
exceeding
inquisitive
in
matters
of
knowledge
,
and
yet
notoriously
careless
in
the
practick
part
.
The
consideration
of
the
day
of
Judgment
,
't
is
not
a
matter
of
contemplation
;
as
it
were
,
to
see
a
blazing
Star
,
an
Eclipse
of
the
Sun
,
or
some
wonder
in
Nature
:
but
it
abodes
some
great
thing
to
us-wards
.
Meditate
upon
it
,
as
upon
the
day
of
thine
account
,
and
of
thy
making
or
marring
for
ever
.
Thus
S.
Paul
brings
this
doctrine
of
the
day
of
Judgment
to
practise
.
2
Cor.
v.
10.
We
must
all
appear
before
the
Iudgment-seat
of
Christ
.
Knowing
therefore
the
terrour
of
the
Lord
,
we
perswade
men
.
So
S.
Peter
,
2
Pet.
iii.
10.
The
day
of
the
Lord
will
come
as
a
thief
in
the
night
,
and
the
heavens
shall
pass
away
with
a
noise
—
Seeing
then
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
we
to
be
in
all
holy
conversation
?
Thus
Noah
,
when
he
was
warned
of
the
Deluge
,
he
was
moved
with
fear
,
and
prepared
an
Ark
for
the
saving
of
himself
:
he
asked
no
question
,
disputed
not
how
it
could
be
,
that
all
the
world
should
be
drowned
;
but
fell
to
building
of
an
Ark
for
his
preservation
.
How
many
are
ready
to
dispute
,
How
long
it
will
be
to
the
end
of
the
world
?
and
yet
live
so
,
as
if
it
were
but
a
meer
dream
and
fable
.
No
;
Christ
shews
us
the
right
use
of
these
truths
;
calls
us
to
the
moral
,
and
practick
part
:
As
when
one
propounded
a
curious
question
to
Christ
,
Luke
xiii
.
23.
Lord
,
Are
there
few
that
shall
be
saved
?
A
strange
Querie
,
How
many
?
Mark
Christ's
answer
to
him
;
Strive
to
enter
in
at
the
strait
gate
;
Few
,
or
many
,
what
is
that
to
thee
?
strive
thou
to
be
one
of
them
.
As
S.
Aug.
piously
silenced
that
intricate
Question
,
How
originall
Sin
is
conveyed
?
Oh
,
saith
he
,
Let
us
strive
how
to
remove
it
.
It
were
strange
,
when
we
see
an
house
on
fire
,
to
stand
questioning
,
how
it
kindled
?
No
,
let
us
bestir
our selves
and
haste
to
quench
it
.
It
is
strange
,
in
this
so
serious
a
business
of
the
day
of
Judgment
,
which
so
nearly
concerns
us
,
how
mens
wits
will
busie
themselves
in
many
nice
Enquiries
(
ye
may
meet
with
many
such
Questions
in
the
School-men
)
;
as
,
-
1.
How
long
to
it
?
-
2.
In
what
place
of
the
world
,
the
judgment
shall
be
held
?
-
3.
What
kind
of
fire
shall
then
be
burning
?
-
4.
Whether
Christ
shall
come
with
a
Cross
carried
before
him
?
As
if
Malefactors
in
the
Jayl
,
should
fall
a
reasoning
,
and
debating
what
weather
it
would
be
at
the
day
of
Assizes
?
or
of
the
Judges
habit
and
retinue
?
and
never
bethink
themselves
how
to
answer
their
Indictment
,
that
they
may
escape
condemnation
.
Oh
,
what
David
saith
of
his
own
days
,
let
us
say
of
that
day
of
Christ
;
Teach
us
,
O
Lord
,
so
to
reckon
,
and
meditate
of
that
day
,
that
we
may
apply
our
hearts
to
Wisdom
.
That
is
the
first
,
Vobis
sciscitantibus
.
-
2.
Vobis
vivis
,
&
praesentibus
.
Christ
gives
this
Caveat
to
his
Disciples
then
alive
,
and
present
with
him
,
and
now
long
since
dead
,
before
the
day
of
Judgment
.
Christ
,
by
his
divine
knowledge
,
understood
well
enough
that
these
men
should
die
long
before
the
end
of
the
world
,
and
yet
he
judged
not
this
Caveat
unseasonable
for
those
times
and
men
,
and
bids
them
take
heed
to
themselves
,
lest
that
day
surprize
them
.
Admit
,
this
day
overtook
them
not
de
facto
;
yet
de
possibili
,
and
for
ought
they
knew
,
it
might
have
teached
them
,
and
laid
hold
on
them
.
We
are
to
judge
of
these
events
,
not
by
enquiring
into
Gods
secret
Decree
,
but
according
to
the
order
and
likelihood
of
causes
.
The
general
spreadth
,
and
ripeness
of
sin
,
when
the
Regions
look
white
,
non
tantum
albae
ad
messem
,
sed
aridae
ad
ignem
,
Bern.
not
like
ripe
corn
,
ready
to
be
reaped
,
but
like
drie
stubble
,
fit
to
be
burned
;
when
the
Harvest
looks
ready
for
the
Sickle
,
when
all
flesh
hath
corrupted
their
ways
;
't
is
time
then
,
Lord
,
to
lay
to
thine
hand
.
We
must
meditate
upon
that
day
,
Secundum
exigentiam
justitiae
,
not
secundum
exigentiam
decreti
.
His
Justice
may
now
hasten
it
,
though
his
patience
delays
it
,
and
his
secret
purpose
hath
set
to
it
a
longer
date
.
Saint
Paul
speaks
diversly
of
this
day
;
sometimes
he
sets
it
forward
,
and
sometimes
backward
;
both
to
great
purpose
.
-
-
1.
To
those
that
would
needs
be
calculating
,
and
foretelling
that
day
in
a
curious
ungrounded
speculation
,
to
them
he
sets
it
backward
,
folds
it
up
in
obscurity
,
2
Thes.
ii
.
1
,
2.
I
beseech
you
,
brethren
,
by
the
coming
of
our
Lord
Iesus
Christ
,
that
ye
be
not
troubled
,
by
spirit
,
or
by
word
,
or
by
letter
,
as
from
us
,
as
if
the
day
of
Christ
were
at
hand
;
as
you
love
that
day
,
so
patiently
wait
for
it
;
do
not
imagine
it
is
now
upon
coming
;
There
is
his
Caveat
against
a
curious
,
ungrounded
calculation
.
But
then
,
-
2.
To
quicken
up
our
care
,
and
preparation
,
he
seems
to
hasten
that
day
,
and
to
set
it
forward
.
See
how
he
speaks
of
himself
,
as
if
he
look'd
for
that
day
,
while
he
continued
in
the
body
,
1
Thes.
iv
.
We
that
are
alive
,
and
remain
to
the
coming
of
the
Lord
.
St.
Paul
put
himself
into
the
thoughts
of
seeing
Christ
coming
;
as
S.
Hierom
,
thought
he
heard
the
sound
of
the
last
trumpet
every
day
in
his
ears
.
Ey
,
this
thought
and
expectation
of
it
every
day
;
-
-
1.
It
is
Sancta
cogitatio
;
Oh
,
how
will
it
damp
our
lusts
,
quicken
our
piety
,
keep
our
hearts
in
awe
?
-
2.
It
is
Tuta
cogitatio
;
It
is
the
safest
way
,
to
expect
him
too
soon
,
then
too
late
,
and
so
to
be
surrprized
ere
we
be
aware
.
He
that
said
,
My
Master
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
defers
his
coming
,
you
know
how
it
went
with
him
.
-
3.
It
is
Officiosa
cogitatio
;
He
purposely
conceals
it
,
that
we
may
always
expect
it
.
Christians
must
be
,
adversitores
,
Servants
appointed
to
meet
their
Master
,
whensoever
he
cometh
.
-
4.
It
is
Vera
cogitatio
,
in
the
equivalence
.
The
day
of
thy
death
,
it
is
the
day
of
thy
judgment
,
then
thy
doom
is
past
upon
thee
.
It
is
all
one
for
thee
,
whether
thy
trial
be
at
the
Quarter-Sessions
,
or
be
put
off
to
the
Grand
Assizes
.
To
conclude
this
point
of
the
fixed
time
of
Christs
coming
to
Judgment
.
S.
Aug.
makes
the
best
resolution
;
and
he
lays
it
down
in
three
assertions
;
-
1.
Qui
dicit
citiùs
venturum
;
He
that
saith
,
the
Lord
will
come
speedily
,
he
speaks
most
comfortably
;
Even
so
come
Lord
Iesus
,
come
quickly
.
-
2.
Qui
dicit
tardius
venturum
;
He
that
saith
,
it
will
be
long
ere
he
cometh
,
he
in
some
sense
speaks
more
warily
;
but
,
-
3.
He
who
saith
,
he
knows
not
the
certain
time
of
his
coming
,
but
believes
it
firmly
,
desires
it
earnestly
,
expects
it
most
watchfully
,
he
speaks
most
soberly
.
-
That
is
the
second
;
Vobis
vivis
,
&
praesentibus
.
-
3.
Vobis
discipulis
,
&
credentibus
;
You
that
are
my
Disciples
,
and
Believers
,
holy
,
and
sanctified
men
,
though
justified
,
and
so
passed
from
death
to
life
,
yet
,
for
all
that
,
take
heed
to
your selves
;
this
Caveat
concerns
you
.
-
-
1.
Dies
;
The
day
of
Judgment
concerns
you
.
And
that
not
onely
the
hopes
,
and
comforts
of
that
day
;
but
the
dread
and
terrour
of
it
must
deeply
afflict
you
.
Nullus
intrepidus
vadit
ad
judicium
Domini
,
habens
conscientiam
peccatorum
.
Hier.
Lib.
2.
contra
Pelagian
.
The
Saints
of
God
are
to
consider
,
and
lay
to
heart
,
not
onely
the
Promises
of
God
,
but
his
Comminations
,
and
Threatnings
also
;
Not
onely
the
hope
of
Heaven
,
but
the
fear
of
Hell
also
,
must
have
its
work
on
them
.
S.
Paul
reminds
himself
and
other
Christians
of
that
dreadful
Day
;
We
must
all
appear
before
the
Iudgment-seat
of
Christ
,
Rom.
xiv
.
10.
And
Heb.
xii
.
Our
God
is
a
consuming
fire
.
Thus
holy
Iob
kept
himself
in
awe
;
Destruction
from
God
was
a
terrour
to
me
,
Iob
xxxi
.
23.
The
thought
of
that
day
made
him
afraid
.
Moses
at
the
giving
of
the
Law
,
said
,
I
exceedingly
fear
and
quake
:
How
should
we
tremble
at
the
day
of
reckoning
for
the
breaches
of
this
Law
?
-
2.
Morbus
;
The
danger
of
the
distemper
concerns
them
;
they
may
fall
into
this
disease
Christ
forewarns
them
of
,
gravedo
cordis
,
the
surcharge
of
the
heart
.
Snares
and
Temptations
may
surprise
them
,
if
they
look
not
to
it
.
Consider
thy self
(
saith
Saint
Paul
,
speaking
to
the
spiritual
man
)
lest
thou
also
be
tempted
.
Many
a
good
Christian
hath
slumbred
securely
,
and
fallen
into
these
sins
that
Christ
gives
warning
of
;
if
that
day
had
then
surprised
them
,
it
had
been
woe
with
them
.
Noah
,
Lot
,
David
,
how
were
they
surcharged
with
the
distemper
of
these
sins
?
Warnings
,
and
Caveats
,
and
earnest
Exhortations
,
they
are
not
unuseful
,
or
unseasonable
to
the
most
holy
men
.
They
are
in
tuto
,
as
long
as
they
are
in
cauto
;
no
longer
safe
,
then
they
are
circumspect
.
The
safety
of
a
Christian
from
sin
,
it
is
like
the
safety
of
men
in
a
Ship
,
not
like
the
safety
of
men
on
the
Shore
.
Let
the
Ship
be
never
so
strong
,
if
the
Mariners
slumber
and
sleep
,
watch
not
carefully
;
they
may
dash
upon
a
Rock
.
-
3.
The
mischief
,
and
miscarriage
concerns
them
;
if
they
look
not
to
it
,
That
day
may
come
upon
them
unawares
,
and
the
sad
sequels
of
it
.
The
best
Christians
are
liable
to
these
surprisals
,
and
so
stand
in
need
of
these
comminations
,
Rom.
viii
.
Though
S.
Paul
assures
the
true
believers
,
that
,
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
;
yet
he
thought
it
necessary
to
add
this
Caveat
,
Vers.
13.
If
ye
live
after
the
flesh
,
ye
shall
die
.
The
Promises
of
Heaven
,
and
the
Assurance
of
it
,
they
hold
onely
in
studio
,
&
praxi
bonorum
operum
.
Hold
on
in
the
track
of
piety
,
and
then
lay
hold
on
the
Promises
.
But
if
thou
turnest
aside
into
the
ways
of
iniquity
,
the
threatnings
then
will
lay
hold
on
thee
;
and
the
day
of
Judgment
will
prove
dismal
to
thee
.
Now
follows
,
III.
The
greatness
,
and
strictness
of
this
heed
,
and
caution
to
be
used
;
that
is
expressed
in
this
busie
,
and
watchful
word
of
circumspection
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nè
quando
,
left
at
any
time
;
or
else
,
nè
fortè
,
lest
upon
any
occasion
.
It
shews
the
great
diligence
and
circumspection
that
is
needful
for
us
.
A
Christian
must
keep
a
constant
watch
over
himself
at
all
times
,
upon
all
occasions
,
and
occurrents
,
lest
these
sins
overtake
,
and
surprize
him
.
Observe
;
It
is
not
sufficient
for
a
Christian
,
that
he
give
not
himself
over
to
the
full
source
and
swindg
of
these
sins
of
voluptuousness
and
worldliness
,
or
settles
himself
in
a
course
of
security
;
but
it
concerns
him
to
beware
lest
occasionally
he
falls
into
these
,
and
be
overtaken
by
them
.
Indeed
,
to
live
and
lie
in
them
constantly
,
and
purposely
to
make
a
practice
and
trade
of
them
,
it
cannot
stand
with
any
piety
.
It
is
the
character
and
badg
of
a
wicked
man
,
wilfully
and
habitually
to
give
himself
over
to
these
sinful
practices
.
-
1.
For
security
;
Their
hearts
are
always
surcharged
,
benummed
,
brawnie
.
They
study
how
to
be
secure
,
they
put
the
evil
day
far
from
them
,
as
the
Prophet
speaks
.
Either
they
perswade
themselves
there
will
be
no
day
of
judgment
at
all
,
The
Lord
will
do
neither
good
,
nor
evil
,
say
they
in
Zeph.
i.
12.
They
can
frame
arguments
to
disprove
this
truth
of
Christs
coming
to
Judgment
,
2
Pet.
iii.
4.
Where
is
the
promise
of
his
Coming
?
Prophane
man
!
What
talkest
thou
of
Promises
?
'T
is
a
threatning
to
thee
.
Well!
but
hear
what
they
say
.
All
things
continue
as
they
were
from
the
beginning
of
the
creation
,
and
so
are
like
to
do
.
Or
else
,
they
will
set
back
the
expectation
of
it
for
many
years
hence
;
they
look
not
to
see
it
in
their
days
;
—
Maneat
nostros
ea
cura
nepotes
,
Let
the
ages
to
come
fear
that
day
.
This
was
the
prophaneness
of
the
Jews
in
Ezekiel's
time
;
when
he
prophesied
of
an
evil
day
,
Tush
,
they
put
it
off
with
a
jest
,
Ezek.
xii
.
22.
It
was
grown
a
Proverb
among
them
;
The
dayes
,
say
they
,
are
prolonged
,
and
every
vision
failes
;
they
say
,
The
vision
he
sees
is
for
many
dayes
to
come
,
he
prophesies
of
the
times
that
are
afarr
off
;
and
so
they
settle
themselves
in
a
course
of
security
.
And
so
,
-
2.
For
voluptuousness
,
they
give
over
themselves
to
that
too
.
It
is
a
carnal
mans
constant
practice
,
Eph.
iv
.
19.
Being
past
feeling
,
they
give
themselves
over
to
lasciviousness
,
to
work
all
uncleanness
with
greediness
.
Thus
Isaiah
describes
them
,
Chap.
xlvi
.
12.
Come
,
we
will
fetch
wine
,
and
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
Let
us
eat
and
drink
,
for
to
morrow
(
forsooth
)
we
shall
die
,
if
ye
will
believe
the
Prophet
;
scorning
the
threatnings
of
that
day
.
And
then
,
-
3.
For
the
cares
of
this
life
(
which
is
the
third
ingredient
into
this
gravedo
cordis
,
this
cardiaca
passio
,
this
surcharge
of
the
heart
,
)
the
men
of
this
world
,
they
are
overwhelmed
with
them
.
It
is
their
constant
trade
;
Their
heart
goes
after
their
covetousness
,
Ezek.
xxxiii
.
31.
They
all
look
to
their
own
way
,
every
one
for
his
gain
,
Isai.
lvi
.
11.
The
world
is
set
in
the
midst
of
their
hearts
,
as
Solomon
speaks
;
't
is
all
they
mind
.
As
S.
Iames
describes
them
,
Go
to
,
let
us
go
to
such
a
City
,
and
continue
there
,
and
buy
,
and
sell
,
and
get
gain
.
Thus
you
see
the
Condition
of
wicked
men
;
-
1.
Constantly
secure
.
-
2.
Studiously
voluptuous
.
-
3.
Wholly
given
over
to
the
world
,
and
covetous
practices
;
No
marvel
if
destruction
come
suddenly
upon
such
.
But
a
Christian
must
not
onely
abstain
from
such
wilful
and
habitual
courses
of
sin
,
but
must
take
heed
of
being
in
any
degree
at
any
time
over-taken
and
surprised
with
them
.
Blessed
is
the
man
that
feareth
always
,
Prov.
xxviii
.
14.
It
is
not
sufficient
for
him
,
that
he
is
able
to
say
;
God
,
I
thank
thee
,
I
am
not
as
common
worldlings
,
I
am
no
usual
glutton
,
or
drunkard
,
or
all
for
the
world
,
or
prophanely
secure
;
I
believe
the
Day
of
Judgment
,
and
when
I
say
over
my
Creed
,
I
think
of
it
;
I
fast
sometimes
,
and
take
off
my self
from
my
worldly
affairs
:
that
is
not
all
,
that
is
required
of
a
Christian
;
he
must
be
more
exact
and
circumspect
.
He
musts
not
onely
not
willfully
rush
into
these
sins
,
but
take
heed
,
lest
by
any
over-sight
he
slips
,
and
stumbles
,
and
falls
into
them
.
It
is
not
sufficient
that
these
sinful
distempers
be
not
like
an
Hectick
Fever
,
always
upon
him
;
but
he
must
shun
any
one
fit
,
be
afraid
of
the
least
grudgings
and
inclinations
to
them
.
Consider
,
these
Distempers
are
stealing
,
and
slie
evils
,
they
will
easily
grow
upon
us
.
-
1.
Security
is
an
encroaching
sin
.
What
though
thou
dost
not
give
over
thy self
to
security
,
not
lie
down
to
sleep
,
wrap
thy self
up
,
shut
the
windows
,
draw
the
curtains
,
repose
thy self
upon
the
bed
and
pillow
of
covetousness
?
But
yet
how
soon
mayst
thou
slumber
and
take
a
nap
of
security
?
-
2.
The
Sins
here
that
occasion
this
Security
,
they
are
slippery
and
gliding
,
and
insinuating
Sins
.
Voluptuousness
and
Sensual
Pleasures
will
strangely
grow
upon
thee
,
if
thou
be
not
vigilant
.
Noah
,
and
Lot
,
and
David
,
were
strangely
overtaken
with
these
sins
.
And
for
the
World
,
though
the
Scripture
affords
not
a
Saint
tainted
with
that
sin
,
yet
't
is
full
of
insinuations
,
and
allurements
.
Worldly
Cares
,
are
dangerous
Snares
.
They
are
called
,
deceitful
Riches
.
-
3.
Gravedo
cordis
;
the
dulness
of
the
heart
,
it
is
a
disease
that
the
Saints
are
subject
to
,
if
they
take
not
heed
.
As
it
is
in
bodily
sleep
;
Peter
,
and
Iames
,
and
Iohn
,
they
were
oppressed
with
sleep
at
two
most
remarkable
times
;
-
-
1.
In
Splendore
Transfigurationis
;
upon
the
Mount
of
Christs
glorious
Transfiguration
,
then
they
fell
asleep
.
-
2.
In
Horrore
Passionis
;
In
the
Garden
of
Christs
Agony
,
then
again
they
fell
asleep
;
So
,
if
the
best
look
not
to
it
,
this
deadness
and
hardness
of
heart
will
grow
upon
them
.
Naturally
,
we
are
exceeding
subject
to
this
spiritual
lethargy
.
How
soon
did
the
Disciples
grow
dull
,
and
stupid
,
even
to
the
forgetting
of
Miracles
?
They
forgat
the
miracle
of
the
loaves
,
for
their
hearts
were
hardned
,
Marc.
vi
.
59.
-
4.
This
duty
of
attention
,
and
heedfulness
,
is
exceeding
hard
.
As
it
was
to
Elisha
a
matter
of
great
diligence
to
have
his
eye
still
upon
Elias
,
to
see
him
taken
away
,
and
carried
up
into
Heaven
;
so
it
is
for
us
,
to
be
always
looking
upwards
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
still
waiting
to
expect
Christs
Coming
to
us
.
And
therefore
this
duty
of
attention
,
it
is
compared
not
onely
to
the
waking
of
the
day
,
(
he
is
a
sluggard
that
will
sleep
then
;
)
but
to
the
watching
of
the
night
.
'T
is
hard
to
hold
open
our
eyes
all
night
without
much
attention
.
This
,
this
Circumspection
,
it
is
needful
;
and
that
holy
care
and
jealousie
which
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
puts
upon
us
,
must
shew
it self
in
a
threefold
Caution
.
-
1.
It
must
make
us
watch
over
our
own
inclinations
.
Take
heed
,
lest
thy
heart
betray
thee
.
Though
thou
beest
not
under
the
dominion
of
these
sins
;
yet
thou
mayst
have
a
proneness
and
inclination
to
them
.
The
seeds
of
those
evils
,
are
in
our
nature
.
Inbred
Concupisence
is
as
the
materia
prima
to
all
sorts
of
sins
,
susceptive
of
any
unlawful
Impression
.
The
Spirit
that
is
in
thee
,
may
be
willing
,
but
the
flesh
is
weak
,
nay
willful
too
.
-
2.
It
must
make
us
watch
over
Satans
temptations
.
Take
heed
of
them
.
Art
thou
not
given
to
these
sins
of
Voluptuousness
,
and
Covetousness
;
yet
if
thou
look
not
to
thy self
,
Satan
may
surprise
thee
by
some
temptation
.
Consider
thy self
,
saith
St.
Paul
,
lest
thou
be
tempted
.
Let
our
hearts
seem
never
so
empty
of
these
sins
,
Satan
can
fill
our
hearts
with
these
lusts
,
as
he
did
to
Ananias
and
Sapphira
,
Why
hath
Satan
filled
your
hearts
with
covetousness
?
Acts
v.
3.
Though
thy
heart
be
not
habitaculum
for
Satans
temptations
;
yet
it
may
prove
hospitium
.
-
3.
We
must
watch
over
all
occasions
.
Take
heed
of
them
;
shun
not
onely
these
sins
,
but
the
occasions
that
may
bring
thee
unto
them
:
As
Solomon
speaks
of
unlawful
haunts
,
Avoid
it
,
pass
not
by
it
,
turn
from
it
,
come
not
near
it
.
He
that
fears
a
distemper
will
forbear
all
meats
that
may
dispose
him
to
it
.
A
wise
man
will
not
onely
shun
poyson
,
but
all
unwholsome
meats
:
Even
lawful
liberty
,
lawful
company
,
lawful
employments
must
be
warily
used
.
So
much
of
the
Caveat
;
Come
we
,
Secondly
,
to
the
Distemper
to
be
avoided
:
And
in
it
-
1.
The
Causes
that
breed
it
:
And
then
,
-
2.
The
Disease
it self
,
Gravedo
cordis
.
The
Causes
that
breed
this
surcharge
,
are
three
,
-
1.
Surfetting
.
-
2.
Drunkenness
.
-
3.
The
Cares
of
this
life
.
And
then
the
Enquiry
must
be
,
-
-
1.
Why
doth
Christ
so
forewarn
them
against
these
sins
?
-
2.
Why
,
especially
,
with
reference
to
the
day
of
Judgment
?
The
Scripture
tells
us
,
there
are
other
great
sins
,
that
will
raign
and
prevail
in
the
world
about
that
time
.
Infidelity
,
which
is
Atheism
against
the
Gospel
,
that
will
then
prevail
;
When
the
Son
of
Man
comes
,
shall
he
find
Faith
on
the
earth
?
Luke
xviii
.
9.
Want
of
Charity
,
that
will
then
abound
in
the
world
;
The
Charity
of
many
shall
then
wax
cold
,
Matth.
xxiv
.
Apostasie
,
giving
over
Religion
,
Antichristianism
,
and
Idolatry
,
and
corruption
in
Religion
,
that
shall
prevail
in
the
world
,
at
Christs
coming
,
2
Thes.
ii
.
'T
is
true
;
these
,
and
many
outragious
sins
shall
prevail
then
,
Iniquity
shall
then
abound
,
Matth.
xxiv
.
but
yet
we
see
Christ
forewarns
them
especially
of
these
evils
in
the
Text.
I.
Why
so
?
-
1.
These
sins
of
Voluptuousness
and
Worldly-mindedness
,
they
are
more
natural
to
us
.
Heresie
,
and
Idolatry
,
and
Bloud
,
and
Oppression
,
men
are
not
so
prone
to
these
;
but
to
be
overtaken
with
excess
in
pleasures
and
profits
,
our
nature
is
exceeding
subject
to
these
evils
.
-
2.
As
they
are
more
natural
,
so
these
sins
are
most
general
,
and
universal
.
Outragious
villanies
,
many
will
abstain
from
them
;
but
all
the
world
,
almost
,
is
taken
either
with
Voluptuousness
,
or
Covetousness
.
He
is
counted
a
strange
Monster
among
men
,
that
is
not
addicted
and
given
to
pleasures
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
S.
Peter
,
1
Pet.
iv
.
4.
They
think
it
strange
,
a
man
runs
not
with
them
into
excess
and
riot
.
Iohn
came
neither
eating
,
nor
drinking
,
and
they
counted
him
a
devil
;
Otherwise
he
would
have
done
as
other
men
did
,
and
plaid
the
good-fellow
.
Survey
the
whole
world
,
and
all
,
almost
,
are
taken
with
one
of
these
two
.
Young
men
,
they
are
for
Pleasures
;
old
men
,
they
are
for
Profits
.
They
will
haunt
the
same
man
in
a
succession
;
as
when
a
Quartane
leaves
him
,
he
falls
into
a
Dropsie
(
Hydropi●…am
habent
conscientiam
;
)
so
,
when
Pleasure
forsakes
him
,
Covetousness
layes
hold
upon
him
.
-
3.
These
are
such
sins
as
Professors
of
Religion
will
venture
upon
.
They
will
be
no
Hereticks
,
no
Idolaters
,
nor
yet
unnatural
monsters
;
but
security
,
and
tasting
too
much
of
pleasures
,
and
profits
,
men
,
that
would
be
counted
for
good
Christians
,
will
be
overtaken
with
them
.
Thus
in
the
old
world
,
the
Sons
of
God
,
the
true
Worshippers
,
fell
by
Voluptuousness
.
S.
Paul
tells
us
of
loose-living
Christians
,
Whose
God
is
their
belly
,
and
that
mind
earthly
things
.
-
4.
These
sins
Christ
forewarns
them
of
,
as
being
unworthy
,
and
unsutable
with
the
Faith
,
and
Hope
,
and
Religion
of
Christians
.
The
prevailing
of
these
sins
,
wrung
tears
from
S.
Paul
.
I
tell
you
weeping
,
they
are
enemies
to
the
Cross
of
Christ
Enemies
to
his
Cross.
Christ's
Religion
,
it
is
a
Religion
of
Sobriety
and
Moderation
.
When
the
world
offers
us
these
delights
and
profits
,
we
should
answer
as
Christ
did
,
when
they
offerd
him
meat
,
I
have
other
meat
,
which
you
know
not
of
:
So
should
a
Christian
say
,
We
have
other
pleasures
,
and
treasures
,
which
the
world
knows
not
of
,
which
our
Religion
affords
us
.
Ey
,
but
Christs
Cross
,
that
's
of
the
greatest
force
to
mortifie
these
sins
.
Christians
profess
they
serve
a
crucified
God
(
Sub
spinato
capite
,
membra
delicata
!
)
That
Cross
should
crucifie
us
to
the
world
,
Gal.
vi
.
and
make
us
dye
to
it
.
Lovers
of
pleasures
,
more
then
lovers
of
God
;
What
a
great
indignity
is
that
to
our
Religion
?
And
for
worldly-mindedness
,
our
Saviour
tells
us
plainly
,
't
is
inconsistent
with
piety
,
Matth.
vi
.
24.
Ye
cannot
serve
God
and
Mammon
.
O
,
yes
!
We
can
mind
the
world
,
and
Gods
service
too
:
Such
quick
and
large-parted
men
there
are
,
that
can
deal
in
divers
businesses
.
Well
,
Christ
tells
us
,
We
cannot
serve
two
Masters
.
-
-
1.
It
will
breed
a
distraction
.
God
requires
this
service
of
thee
,
the
world
will
forbid
it
:
God
saith
,
Relieve
the
poor
;
No
,
Spare
thy
purse
,
saith
the
world
:
God
saith
,
Set
daily
some
time
apart
to
pray
to
thy
God
,
and
to
mind
thy
soul
;
No
,
the
world
saith
,
Thou
canst
not
spare
so
much
time
,
thou
hast
other
business
.
It
will
breed
distraction
.
-
2.
Christ
adds
,
Thou
must
love
the
one
,
and
hate
the
other
;
that
is
more
then
a
distraction
;
it
implyes
a
contrariety
:
We
cannot
serve
two
at
all
,
much
less
two
that
are
in
contrariety
and
enmity
:
So
is
God
and
the
world
.
The
love
of
the
world
,
is
enmity
to
God
,
Iam.
iv
.
4.
Denias
hath
forsaken
me
,
and
loved
this
present
world
,
2
Tim.
iv
.
If
you
love
the
world
,
you
must
hate
God
.
Will
a
man
abide
such
a
servant
that
shall
live
in
his
house
,
and
yet
hold
a
close
correspondency
with
his
utter
enemy
?
mind
his
affairs
,
and
leave
his
Master
's
undone
?
O
,
but
we
may
bear
good-will
to
both
;
No
,
therefore
saith
Christ
,
-
3.
You
must
cleave
to
the
one
,
and
despise
the
other
.
If
you
serve
the
world
,
you
must
cleave
to
it
,
addict
your selves
wholly
to
it
,
neglect
,
despise
God
.
Serving
,
loving
,
cleaving
to
the
world
,
all
these
will
not
suffer
us
to
apply
our selves
to
God
,
and
the
world
too
.
II.
Christ
principally
forewarns
them
of
these
sins
,
with
a
special
reference
,
and
eye
to
the
day
of
Judgment
;
and
that
for
three
causes
:
-
1.
These
sins
of
voluptuousness
,
and
worldliness
,
they
are
Peccata
praecurrentia
:
The
prevailing
of
these
sins
are
a
certain
prognostick
of
that
day
;
these
sins
will
then
over-spread
the
world
.
There
are
in
Scripture
two
great
Judgments
,
which
Christ
,
and
S.
Peter
,
make
types
and
resemblances
of
the
day
of
Judgment
.
And
Christ
notes
these
sins
,
as
the
symptoms
and
fore-runners
of
this
Judgment
:
-
-
1.
He
instances
in
the
Deluge
,
and
Flood
,
that
drowned
the
old
World
.
See
what
Christ
saith
of
that
,
Matth.
xxiv
.
37.
As
the
dayes
of
Noah
were
,
so
shall
the
coming
of
the
Son
of
Man
be
.
For
as
in
the
dayes
that
were
before
the
Flood
,
they
were
eating
,
and
drinking
,
marrying
,
and
giving
in
marriage
,
and
knew
not
till
the
Flood
came
,
and
took
them
all
away
,
so
shall
also
the
coming
of
the
Son
Man
be
.
-
2.
He
instances
in
the
Overthrow
of
Sodom
.
Christ
makes
that
a
type
of
the
day
of
Judgment
.
What
saith
he
of
that
?
Luke
xvii
.
28.
As
it
was
in
the
dayes
of
Lot
,
they
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
,
and
then
it
rained
fire
and
brimstone
from
heaven
,
and
destroyed
them
all
;
so
shall
it
be
in
the
day
of
Christ
.
See
here
the
practises
that
Christ
instances
in
:
In
the
old
World
,
eating
and
drinking
,
marrying
,
and
giving
in
marriage
:
So
in
Sodom
,
they
ate
and
drank
,
they
bought
and
sold
,
builded
and
planted
.
Why
,
the
Scripture
charges
both
those
times
and
places
,
with
farr
greater
sins
.
-
1.
The
old
World
is
charged
with
bloud
,
and
violence
,
and
heavy
oppressions
.
Men
lived
like
Giants
,
oppressing
and
devouring
others
;
That
is
a
crying
sin
:
So
,
-
2.
Sodom
is
charged
with
other
kind
of
sins
of
unnatural
abominations
.
Yet
observe
,
Christ
instanceth
not
in
the
oppressions
and
violence
of
the
old
World
,
nor
in
the
abominations
of
Sodom
,
but
in
their
eating
,
and
drinking
,
and
buying
,
and
selling
,
and
driving
after
the
world
;
to
teach
us
,
That
when
the
world
comes
to
this
state
and
condition
,
to
be
voluptuous
,
and
covetous
;
let
their
voluptuousness
be
natural
,
eating
,
and
drinking
,
and
the
enjoyment
of
marriage
;
let
their
covetousness
be
without
oppression
,
they
bought
and
they
sold
,
traded
fairly
,
paid
for
what
they
took
;
yet
a
secure
giving
over
our selves
to
these
courses
,
is
a
fore-runner
of
judgment
.
As
some
sicknesses
,
(
Morbi
symptomatici
)
are
more
fearful
,
not
in
themselves
,
but
because
they
are
fore-runners
of
plague
and
pestilence
;
so
are
these
sins
dreadful
.
When
the
World
lyes
in
them
,
in
a
careless
security
;
when
men
say
,
Peace
and
Safety
;
every
man
chears
up
his
neighbour
,
Be
not
afraid
,
all
shall
be
well
,
then
shall
come
upon
them
sudden
destruction
,
1
Thes.
v.
3.
The
Meteor
,
called
Malacia
,
it
is
a
certain
sign
of
a
storm
and
tempest
.
-
2.
These
sins
,
they
are
Peccata
accelerantia
;
when
these
sins
are
overspreading
,
come
to
a
ripeness
,
and
predóminancy
,
they
do
not
onely
foretel
,
and
prognosticate
,
but
they
hasten
the
day
of
Judgment
,
and
bring
it
upon
the
world
.
And
so
they
are
more
considerable
.
Bare
signs
are
not
to
be
neglected
.
But
these
sins
are
not
onely
ominous
signs
,
but
effectual
provocations
,
and
speeders
of
judgment
.
S.
Paul
tells
Timothy
,
that
these
sins
will
make
the
last
times
perilous
times
,
2
Tim.
iii.
1
,
2.
This
know
also
,
that
in
the
last
dayes
,
perilous
times
shall
come
;
for
men
shall
be
lovers
of
their
own
selves
,
covetous
—
lovers
of
pleasures
more
then
lovers
of
God
:
These
,
and
the
like
sins
,
will
be
dangerous
sins
;
make
perilous
times
;
expose
the
world
to
vengeance
;
provoke
judgment
.
Should
we
see
the
Sun
darkned
,
the
heavens
to
tremble
,
the
Stars
to
fall
,
the
Sea
to
roar
,
it
would
make
us
to
look
about
us
:
Why
,
to
see
the
world
drown'd
in
voluptuousness
,
and
security
,
and
greediness
of
gain
,
loving
pleasures
,
and
profits
,
more
then
God
;
to
a
spiritual
man
,
are
indeed
more
fearful
.
Those
onely
foretel
;
these
hasten
,
and
ripen
,
and
pull
down
vengeance
and
judgment
.
-
3.
Christ
bids
us
beware
of
these
sins
,
respectively
to
the
day
of
Judgment
,
because
these
sins
,
they
are
Derisoria
Iudicii
;
they
will
beget
a
profane
spirit
of
deriding
,
and
scoffing
at
the
day
of
Judgment
.
Voluptuousness
,
that
is
a
mocker
:
Solomon
tells
us
so
,
Prov.
xx
.
And
Covetousness
,
that
is
a
mocker
too
:
Luke
xvi
.
14.
All
these
things
heard
the
Pharises
,
which
were
covetous
,
and
they
derided
him
.
And
Security
,
that
is
a
mocker
too
:
They
mocked
Gods
Messengers
,
saying
securely
,
These
things
shall
happen
to
themselves
.
No
doubt
,
Noah
had
many
a
flout
put
upon
him
for
talking
of
the
Deluge
,
and
building
his
Ark.
So
Lots
sons-in-law
made
but
a
jest
of
the
tidings
of
destruction
.
Lot
seemed
as
one
that
mock'd
.
And
the
threatnings
of
Captivity
were
but
derided
by
the
secure
ones
in
Isaiah's
time
;
Let
him
make
speed
,
and
hasten
his
work
,
that
we
may
see
it
.
And
,
answerably
,
S.
Peter
tells
us
there
will
be
mockers
at
the
last
day
;
There
will
come
at
the
last
,
scoffers
,
walking
after
their
own
lusts
,
and
say
,
Where
is
the
promise
of
his
Coming
?
2
Pet.
iii.
3.
And
mocking
,
that
is
a
most
dismal
provoker
of
judgment
.
Trembling
at
threatnings
,
even
in
Ahab
,
did
set
back
Gods
judgments
;
but
mocking
and
deriding
Gods
threatnings
,
that
hastens
judgments
.
Take
but
two
places
for
it
:
-
1.
One
place
is
,
2
Chron.
xxxvi
.
16.
They
mock'd
the
Messengers
of
God
,
and
despised
his
threatnings
,
until
the
wrath
of
the
Lord
rose
against
his
people
,
till
there
was
no
remedy
.
Salvation
it self
could
not
save
such
.
-
2.
Another
place
is
,
Isai.
xxii
.
12.
In
that
day
the
Lord
did
call
to
weeping
,
and
mourning
,
—
and
behold
,
joy
,
and
gladness
,
slaying
oxen
,
and
killing
sheep
,
eating
flesh
,
and
drinking
wine
;
Let
us
eat
and
drink
,
for
tomorrow
we
shall
dye
:
yes
,
I
warrant
you
,
that
was
their
Song
.
And
it
was
revealed
in
mine
ears
by
the
Lord
of
Hosts
,
Surely
this
iniquity
shall
not
be
purged
till
they
dye
.
He
would
not
be
merciful
to
such
Voluptuous
,
Sensual
,
Secure
Mockers
.
A
SERMON
ON
GEN.
iv
.
3
,
4
,
5.
And
in
process
of
time
,
it
came
to
pass
,
that
Cain
brought
of
the
fruit
of
the
ground
,
an
offering
unto
the
Lord
.
And
Abel
,
he
brought
also
of
the
firstlings
of
his
flock
,
and
the
fat
thereof
,
and
the
Lord
had
respect
unto
Abel
,
and
to
his
offering
:
But
unto
Cain
,
and
to
his
offering
,
he
had
not
respect
,
and
Cain
was
very
wroth
,
and
his
countenance
fell
.
THis
Story
which
we
have
now
entred
upon
,
is
the
first
relation
that
the
Scripture
makes
of
any
publick
Worship
that
by
man-kind
was
offered
up
to
God
.
And
so
it
carries
with
it
a
Type
and
Representation
of
the
Practice
of
Religion
,
which
in
succession
of
times
should
be
used
,
and
performed
,
in
the
Church
of
Christ
.
And
this
solemn
Service
,
it
is
observable
,
and
exemplary
in
divers
respects
;
-
1.
In
the
Condition
of
the
Persons
that
perform
this
Service
.
Who
were
they
?
Cain
,
and
Abel
,
both
Husbandmen
.
Cain
a
Tiller
of
the
ground
,
Abel
a
Keeper
of
Sheep
,
Vers.
2.
-
-
1.
These
two
,
though
the
first-born
Patriarchs
of
mankind
,
though
the
Heirs
of
the
world
,
yet
were
they
brought
up
in
a
plain
,
honest
,
laborious
Calling
.
-
2.
Though
their
Profession
were
secular
,
yet
they
accounted
the
matters
of
God
,
and
duties
of
Religion
,
no
impertinent
things
to
them
,
but
they
were
trained
up
in
the
knowledge
of
God
,
and
duties
of
Religion
,
and
esteemed
it
a
main
part
of
their
duty
,
to
be
conversant
in
it
.
The
Worship
of
God
is
not
peculiar
to
any
one
sort
of
men
,
as
prophane
men
think
it
;
Let
Church-men
mind
the
Duties
of
the
Church
,
let
them
attend
the
Worship
of
God
that
live
by
it
.
No
,
Piety
is
a
common
duty
,
binding
every
State
,
Order
,
and
Condition
of
men
,
to
a
constant
performance
.
-
2.
The
season
and
age
of
the
Church
,
in
which
this
Worship
was
performed
,
makes
it
more
exemplary
;
-
-
1.
It
was
not
in
the
time
and
state
of
Innocency
before
the
Fall
,
but
,
it
was
after
man-kind
had
sinned
;
and
that
's
one
Condition
.
-
2.
It
was
after
Christ
,
and
his
Gospel
was
promised
,
and
preached
to
man-kind
;
and
so
,
for
the
substance
,
this
Worship
was
Evangelical
,
and
instructs
us
Christians
;
and
,
-
3.
As
it
was
after
the
Fall
,
so
it
was
before
the
Law
of
Moses
,
not
meerly
Ritual
,
and
Ceremonial
,
and
peculiar
to
one
people
,
but
practised
under
the
Law
of
Nature
,
undertaken
by
these
two
Patriarchs
;
and
so
may
serve
for
a
direction
to
all
mankind
after
them
.
-
3.
This
Story
,
't
is
the
more
memorable
,
and
worthy
of
our
consideration
,
as
carrying
with
it
an
intimation
of
three
things
observable
.
-
-
1.
This
Story
shews
us
,
Antiquitatem
Ecclesiae
,
the
venerable
antiquity
,
and
old-age
of
the
Church
,
and
Worship
of
God
.
It
appears
by
this
story
,
that
Religion
is
no
late
upstart
invention
,
set
up
in
world
by
some
politick
men
,
to
keep
people
in
awe
(
as
Atheists
judg
of
it
)
.
We
cannot
say
of
it
,
Tempus
erat
,
quando
non
erat
;
From
the
beginning
it
was
not
so
.
No
,
the
Church
is
as
old
as
the
World
.
Religion
is
of
the
same
date
,
and
standing
with
the
Creation
.
God
imprinted
the
sense
of
Religion
into
the
heart
of
Adam
,
and
this
print
was
not
fully
defaced
by
his
fall
.
And
God
renewed
,
and
restored
it
soon
again
,
established
a
Church
presently
,
instituted
a
Religion
,
and
Worship
of
himself
.
Of
all
other
sins
,
Atheism
is
of
a
later-birth
.
We
read
of
Lust
,
and
Cruelty
,
and
Bloud-shed
,
soon
after
the
Creation
,
but
not
of
Atheism
.
The
Devil
could
not
so
soon
quench
the
knowledge
of
God
out
of
the
minds
of
men
.
No
;
Creation
,
and
Religion
;
the
World
,
and
the
Church
,
are
both
Twins
of
the
same
continuance
.
And
the
one
was
the
end
of
the
other
.
God
made
the
world
,
not
only
for
us
to
live
,
and
labour
in
,
but
to
worship
and
adore
him
in
it
.
The
world
was
not
onely
intended
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
Work-house
onely
,
but
an
House
of
Prayer
.
That
's
the
first
thing
observable
.
-
2.
This
Story
shews
us
,
Mixturam
Ecclesiae
;
the
mixed
temper
and
composition
of
the
Church
,
even
from
the
beginning
.
Cain
,
and
Abel
are
here
the
Church
Representative
.
And
who
were
they
?
Indeed
,
both
worshippers
of
God
in
outward
profession
,
but
yet
Cain
was
a
false-hearted
,
unfound
,
hypocritical
man
,
a
wicked
ungodly
man
under
the
mask
of
Religion
.
Observe
,
as
there
was
never
any
time
,
when
there
was
not
a
Church
,
so
there
was
never
any
Church
free
from
this
mixture
of
good
and
bad
;
of
sound
&
substantial
Christians
,
and
false-hearted
professors
.
Adhuc
Arca
continet
Corvum
,
&
Columbam
.
Aug.
Ep.
145.
Clean
and
unclean
birds
,
the
Dove
and
the
Raven
,
are
both
in
the
Ark
,
and
house
of
God
.
Those
holy
families
of
the
Patriarchs
,
were
so
many
Churches
;
the
speech
of
S.
Paul
agrees
to
them
,
The
Church
that
is
in
their
house
;
yet
in
these
holy
Families
,
you
may
find
this
mixture
of
good
and
bad
.
In
Adam's
Family
,
there
was
holy
Abel
,
and
wicked
Cain
;
in
Noah's
Family
,
there
was
blessed
Sem
,
and
cursed
Cham
;
in
Abraham's
Family
,
there
was
devout
Isaac
,
and
ungodly
Ishmael
;
in
Isaac's
Family
,
there
was
religious
Iacob
,
and
profane
Esau
;
yea
,
in
Christ's
own
Family
,
there
was
a
Iudas
,
a
Son
of
perdition
.
In
this
Net
of
the
Church
,
there
are
fish
,
good
,
and
bad
,
Matth.
xiii
.
47.
In
this
Field
of
the
Church
,
there
grows
Wheat
,
and
Tares
,
Matth.
xiii
.
38.
In
this
Floor
of
the
Church
,
there
is
good
corn
,
and
chaff
,
Matth.
iii.
There
must
be
,
Agri
concretio
,
before
there
be
,
Messis
discretio
.
Aug.
We
must
stay
till
the
day
of
purging
and
winnowing
comes
;
the
day
of
separation
shall
sever
the
Goats
from
the
Sheep
;
till
then
,
they
feed
together
in
the
same
Pasture
,
and
make
up
one
visible
Flock
.
Before
that
day
come
,
he
who
would
be
free
from
the
society
of
wicked
men
,
must
go
out
of
the
Church
,
and
out
of
the
world
too
.
-
3.
This
Story
shews
us
,
Discordias
Ecclesiae
.
It
lets
us
see
the
fruits
and
success
of
quarrels
,
and
discontents
,
that
arise
about
matters
of
Religion
,
and
Worship
of
God
.
Here
are
two
brothers
,
of
a
near
and
dear
relation
:
Twins
they
were
,
(
as
some
conceive
them
)
both
of
the
same
birth
;
and
yet
see
,
here
a
discontent
arises
in
point
of
God's
Worship
.
Abel's
worship
is
allowed
,
Cains
disallowed
by
God
,
and
that
works
an
alienation
in
Cain
from
his
brother
Abel
.
Yea
,
more
then
so
,
it
works
a
bitter
hatred
and
opposition
,
it
breaks
out
to
murther
.
Difference
and
dissentions
in
matters
of
Religion
,
and
Worship
of
God
,
are
of
all
others
,
most
outragious
,
and
deadly
.
If
the
Israelites
espy
an
Altar
erected
,
as
they
conceive
,
against
their
Altar
,
they
arm
themselves
presently
to
make
a
warr
with
their
brethren
,
Iosh.
xxii
.
These
quarrels
will
make
the
Father
betray
the
Son
,
and
the
Son
the
Father
;
Brother
shall
betray
brother
to
death
,
Mark
xiii
.
12.
O
,
differences
in
Religion
,
are
of
most
dangerous
consequence
.
What
said
Moses
to
Pharaoh
?
Shall
we
safice
the
abomination
of
the
Egyptians
,
and
will
they
not
stone
us
?
Exod.
viii
.
26.
When
one
mans
Religion
is
another
mans
Abomination
,
it
will
beget
bitter
envies
,
and
strife
,
and
bring
confusion
,
and
every
evil
work
,
as
S.
Iames
speaks
,
Chap.
iii.
16.
For
the
words
themselves
,
they
set
out
unto
us
a
solemn
Service
and
Worship
of
God
,
performed
by
these
two
brethren
,
Cain
,
and
Abel
.
And
in
it
,
observe
these
two
things
;
-
1.
Is
the
Performance
of
the
Worship
,
Vers.
3.
They
both
brought
their
Offerings
to
the
Altar
of
God
;
then
,
-
2.
Is
the
Success
of
this
their
service
,
and
worship
,
what
acceptance
it
found
with
God
;
that
is
expressed
in
vers.
4.
and
5.
God
respected
Abels
sacrifice
,
but
to
Cains
oblation
he
gave
no
regard
.
First
,
The
Performance
of
this
Service
is
considerable
,
-
1.
In
the
circumstance
of
time
,
when
it
was
tendered
;
that
's
said
to
be
,
In
process
of
time
.
-
2.
'T
is
considerable
in
the
substance
of
their
Service
.
I.
It
was
,
In
process
of
time
.
And
this
circumstance
of
time
thus
expressed
,
admits
of
a
double
construction
;
-
1.
It
may
be
taken
indefinitely
.
In
process
of
time
,
that
is
,
after
many
days
,
so
some
understand
it
;
after
much
time
had
passed
over
their
heads
,
many
revolutions
,
then
they
sacrificed
.
And
so
it
shews
us
,
Lentum
progressum
Religionis
;
the
leisurely
,
slow
growth
&
progress
of
Religion
.
Gods
worship
,
and
Service
,
comes
but
slowly
forward
in
the
World
.
The
seed
of
Religion
,
sow
it
never
so
timely
(
as
no
question
Adam
did
in
his
Sons
)
comes
up
very
late
,
above
all
other
seeds
that
are
sowen
into
men
.
See
,
these
two
are
their
crafts-masters
in
their
secular
Trades
and
Professions
;
Abel
a
Shepherd
,
Cain
an
Husband-man
,
expert
in
those
mysteries
,
but
their
Profession
of
Religion
comes
after
many
days
.
The
Trade
of
Religion
is
long
a-learning
.
After
our
fall
,
man
is
become
but
an
auk
creature
for
any
discipline
,
very
unteachable
;
but
above
all
,
most
untoward
,
and
dull
to
receive
Religious
instruction
.
Line
after
line
,
and
precept
after
precept
,
much
planting
,
and
watering
,
and
yet
but
slow
increase
.
Ye
account
it
an
unkindly
year
,
when
ye
receive
no
more
then
your
seed
again
;
and
that
untimely
,
in
a
backward
Harvest
.
It
were
well
with
us
,
if
we
could
see
our
seed
again
.
Thick
sown
,
and
thin
come
up
,
argues
a
bad
soil
,
and
it
is
near
unto
cursing
,
as
the
Apostle
speaks
.
He
who
sets
himself
to
gain
men
to
Religion
,
is
like
him
who
goes
to
make
a
fire
of
green
wood
;
much
a-do
there
is
,
to
make
it
take
fire
,
and
it
is
soon
out
again
.
How
may
God
justly
expostulate
with
us
,
that
He
is
last
served
,
who
should
have
the
precedencie
?
Where
is
thy
morning-Sacrifice
?
Nay
,
where
is
thine
evening-Sacrifice
?
In
matters
of
Religion
,
how
are
ye
children
in
understanding
?
whereas
in
matters
of
the
world
,
ye
are
men
of
a
ripe
age
.
That
's
the
first
construction
.
-
2.
In
process
of
time
;
take
it
word
for
word
,
't
is
,
At
the
end
of
days
.
And
so
it
imports
a
more
definite
,
and
determinate
circumstance
of
time
;
At
the
end
of
days
,
that
is
,
at
the
just
revolution
of
days
;
at
the
end
of
the
year
.
So
1
Sam.
ii
.
9.
The
sacrifice
of
days
was
the
yearly
Sacrifice
.
And
so
it
betokens
a
set
solemn
time
,
appointed
,
and
appropriated
to
the
Worship
of
God
by
publick
Sacrifice
;
and
it
was
at
the
years
end
;
and
that
,
by
the
best
computation
,
and
most
natural
,
was
at
the
end
of
Harvest
.
That
was
the
beginning
of
the
year
by
the
civil
computation
,
as
being
,
most
likely
,
the
beginning
of
the
world
.
The
world
was
created
in
Autumn
,
when
the
fruits
of
the
Earth
were
ripe
,
and
mature
.
This
was
the
time
,
in
all
probability
,
when
these
men
sacrificed
.
Sett
,
solemn
times
for
the
Worship
of
God
,
are
of
ancient
,
and
usefull
appointment
;
especially
this
Sacrifice
of
the
seventh
Moneth
,
was
in
most
solemn
manner
to
be
performed
to
God
,
with
thanks
for
his
blessings
,
having
gathered
in
their
fruits
.
'T
is
here
practised
by
Cain
,
and
Abel
.
It
was
after
,
commanded
by
God
,
Exod.
xxiii
.
16.
The
feast
of
Harvest
,
the
first-fruits
of
thy
labours
,
which
thou
hast
sown
in
the
field
,
and
the
feast
of
In-gathering
,
which
is
at
the
end
of
the
year
,
when
thou
hast
gathered
in
thy
labours
out
of
the
field
.
—
then
thou
shalt
appear
before
the
Lord
with
a
Sacrifice
.
And
this
Law
was
so
strict
,
that
men
might
not
taste
of
their
fruits
,
till
this
Service
was
performed
.
Lev.
xxiii
.
14.
Ye
shall
neither
eat
bread
,
nor
parched
corn
,
nor
green
ears
,
untill
the
same
day
that
ye
have
brought
an
Offering
unto
your
God
.
God
will
be
first
served
,
and
our
recognition-Sacrifice
,
the
tribute
and
homage
we
owe
him
,
must
be
performed
,
ere
we
put
forth
our
hand
to
taste
of
his
blessings
.
God
justly
challenges
this
at
our
hands
,
as
being
our
great
Land-lord
;
we
are
but
his
Tenants
,
Levit.
xxv
.
23.
There
ye
may
see
our
Tenure
of
what
we
possess
.
The
land
is
mine
,
saith
God
,
Ye
are
but
strangers
,
and
sojourners
with
me
.
How
well
doth
it
become
us
,
to
present
our selves
,
and
tender
our
Sacrifice
of
thanks
to
our
God
?
This
Service
was
not
meerly
Judaical
,
appointed
onely
by
Moses
;
the
very
Heathens
pitch'd
upon
this
practise
.
They
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
their
Cerealia
festa
post
fruges
comportat●…s
.
Aristotle
speaks
of
it
,
that
after
Harvest
they
offered
up
a
solemn
Sacrifice
.
And
the
great
Law-giver
of
Religion
amongst
the
Romans
,
Numa
,
strictly
forbad
any
to
taste
of
new
corn
,
or
wine
,
till
the
Sacrifice
was
past
,
and
the
Priest
had
received
Gods
appointed
portion
.
'T
is
a
shame
for
us
Christians
,
to
be
so
backward
in
this
Service
,
and
to
suffer
Gentiles
,
and
Pagans
to
outgo
and
exceed
us
.
So
much
for
the
circumstance
of
time
.
Come
we
now
,
II.
To
the
Substance
of
this
Service
,
and
religious
performance
.
And
of
it
,
we
may
take
a
double
consideration
.
-
1.
Let
us
look
upon
this
Service
and
Sacrifice
of
these
two
men
in
common
;
and
then
-
2.
We
shall
see
the
difference
'twixt
them
in
the
second
part
of
the
Text
,
in
the
success
,
and
acceptance
God
gave
to
them
.
This
Service
,
and
Worship
of
Cain
,
and
Abel
,
look
upon
them
both
together
,
they
agree
in
these
five
Particulars
,
to
be
noted
in
them
.
-
1.
It
was
Personalis
cultus
;
each
of
them
in
his
own
Person
performs
this
Service
,
and
Worship
to
God
;
Cain
hath
his
Offering
,
and
Abel
hath
his
.
Here
is
one
observable
point
of
Religion
,
and
take
notice
of
it
;
the
performance
of
religious
Worship
to
God
,
is
a
duty
that
binds
every
man
in
person
.
These
men
,
they
put
it
not
off
to
their
father
Adam
,
they
rest
not
in
any
other
mans
devotion
,
but
they
take
themselves
bound
personally
to
appear
before
God
,
and
worship
him
.
No
man
can
worship
God
by
a
proxie
.
He
who
will
serve
God
by
a
proxie
,
must
look
to
go
to
heaven
by
a
deputy
.
No
,
the
duty
of
Piety
binds
every
soul.
As
David
saith
,
No
man
can
make
an
atonement
to
God
for
his
brother
.
We
can
neither
buy
,
nor
borrow
this
oyl
of
our
brethren
;
we
must
all
have
it
ready
in
our
own
vessels
.
Thus
Moses
answers
Pharaoh
,
We
will
go
with
our
young
,
and
with
our
old
,
not
an
hoof
must
be
left
behind
.
That
soul
that
neglects
to
keep
the
Passover
,
must
be
cut
off
from
Gods
people
.
So
strict
was
the
Law
for
the
Worship
of
God
,
Exod.
xxxiv
.
23.
every
man
must
appear
before
God
,
to
perform
this
Worship
.
Every
soul
,
from
a
Moneth
,
and
upward
,
were
to
offer
to
the
Lord
,
in
token
of
their
redemption
,
Numb
.
xviii
.
16.
If
any
man
can
exempt
himself
from
being
Gods
vassal
,
and
liege-man
by
Creation
,
he
may
deny
his
homage
.
If
any
can
plead
his
innocency
,
that
he
stands
not
in
need
of
redemption
,
he
may
neglect
his
atonement
by
Sacrifice
.
If
any
man
can
say
,
he
stands
not
in
need
of
a
daily
supply
of
blessings
,
he
may
give
over
his
daily
prayers
.
If
any
man
can
alledge
he
owes
nothing
to
God
,
that
God
hath
not
been
aforehand
with
him
,
in
mercy
and
goodness
,
he
may
omit
his
service
of
thankfulness
.
-
2.
A
second
thing
observable
in
this
joynt-worship
of
Cain
and
Abel
,
is
Rectitudo
cultus
;
't
is
a
true
,
warrantable
,
and
lawful
worship
that
was
performed
by
them
.
-
-
1.
It
was
a
worship
directed
and
performed
to
the
true
God
,
an
invocation
of
Iehovah
.
Not
onely
Abel
,
but
Cain
brought
his
Offering
to
the
Lord
;
And
,
-
2.
It
was
Cultus
legitimus
;
such
a
worship
as
was
prescribed
,
no
superstitious
worship
invented
by
themselves
,
but
taught
by
Revelation
,
received
by
Prophetical
Instruction
,
such
as
we
see
God
allowed
by
after-approbation
.
These
brethren
were
not
like
Aaron's
sons
,
Nadab
and
Abihu
,
they
offer
no
strange
fire
to
God
,
but
proceed
by
rule
and
direction
.
-
This
way
of
worship
,
Abel
learn'd
it
from
Adam
.
Adam
,
he
was
taught
it
of
God
,
and
taught
it
his
children
,
saith
Pererius
.
Inventions
of
Gods
Worship
are
but
Superstitions
.
That
God
is
to
be
worshipped
,
even
Nature
teaches
us
;
but
how
he
is
to
be
worshipped
,
He
alone
must
direct
us
.
As
Moses
said
to
Pharaoh
,
Exod.
x.
26.
We
know
not
with
what
we
must
serve
the
Lord
till
we
come
thither
,
and
he
teach
us
.
-
Indeed
,
the
times
when
Cain
and
Abel
offered
,
were
Primitive
Times
,
the
Form
of
Religion
was
not
yet
degenerate
and
corrupted
:
Idolatry
,
and
the
setting
up
of
false
Gods
,
and
false
Worship
,
were
not
yet
crept
into
the
Church
.
It
is
the
dignity
of
true
Religion
,
it
hath
the
Precedency
of
all
,
before
Idolatry
,
and
Superstition
.
Idolatry
is
a
post-natus
to
Religion
,
of
an
after-birth
.
The
Field
was
first
sown
with
good
Seed
,
the
envious
man
came
afterwards
and
sowed
his
Tares
,
Matth.
xiii
.
Idolatry
,
it
is
a
Super-semination
.
Id
verum
,
quod
prius
;
id
falsum
&
adulterinum
,
quod
posterius
,
Tertul.
True
Religion
hath
the
Birth-right
,
pleads
Prescription
before
all
false
Worships
.
Christ
in
his
Reformation
brings
the
Jews
back
to
that
which
was
first
,
Abinitio
non
fuit
sic
;
checks
all
Superstitions
with
this
Exception
,
It
was
not
so
from
the
beginning
.
It
is
our
Plea
,
Where
was
Invocation
of
Saints
,
and
Angels
,
or
Worship
of
Images
?
Did
Moses
,
or
Abraham
,
or
Abel
,
so
worship
?
No
,
it
was
the
malice
of
Satan
that
sowed
these
Tares
,
foisted
in
these
Corruptions
.
Purposely
God
kept
Religion
untainted
in
the
beginning
of
the
World
.
Though
a
deluge
of
other
sins
brake
early
into
the
World
,
Cruelty
,
and
Lust
,
and
Violent
Oppression
;
yet
Idolatry
was
kept
out
,
that
the
very
novelty
of
it
might
make
it
suspected
.
-
3.
A
third
thing
observable
in
this
Worship
of
Cain
and
Abel
,
is
Unitas
Cultus
,
their
joynt
brotherly
consent
and
unity
in
their
worship
of
God
.
As
they
were
twins
in
their
birth
,
so
,
as
twins
,
they
joyn
hand
in
hand
to
compass
Gods
Altar
.
We
read
not
of
an
Altar
that
Cain
erected
,
and
another
that
Abel
set
up
apart
for
himself
;
but
as
they
were
of
the
same
family
,
and
natural
fraternity
,
so
they
joyn
as
Members
of
the
same
Church
,
as
pertaining
to
the
same
Altar
.
The
Jews
conceive
,
it
was
all
one
place
,
where
Adam
sacrificed
,
and
now
his
Sons
;
and
after
,
Noah
;
Though
they
go
too
far
when
they
say
,
it
was
where
Abraham
sacrificed
Isaac
;
and
after
,
David
sacrificed
;
and
where
after
,
Solomon
built
the
Temple
,
and
erected
the
Altar
.
Surely
Concord
in
the
Worship
of
God
,
't
is
most
necessary
and
comely
.
Without
these
two
,
Truth
,
and
Unity
,
God
accepts
no
service
.
Truth
and
Peace
are
the
Supports
of
Religion
.
Thus
S.
Peter
,
forbidding
discord
,
and
commending
to
Christians
domestick
peace
,
presses
this
reason
for
it
,
That
your
prayers
be
not
hindred
,
1
Pet.
iii.
7.
Discord
breeds
Distraction
in
holy
duties
.
Quarrelling
and
Contention
,
it
is
the
bane
of
Devotion
.
See
how
uncomely
was
Aaron
and
Miriam's
quarrelling
with
Moses
,
Num.
xii
.
What
Disturbance
did
it
breed
in
the
publick
affairs
of
the
people
of
Israel
?
It
hindred
their
Progress
into
the
Land
of
Canaan
,
and
set
it
back
.
'T
is
said
,
the
people
journied
not
till
Miriam
was
brought
in
again
,
and
the
breach
made
up
again
.
So
,
on
the
contrary
,
what
a
gracious
promise
doth
Christ
make
to
Prayers
made
in
the
spirit
of
Unity
?
Matth.
xviii
.
19.
If
two
of
you
shall
agree
on
earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
which
is
in
heaven
.
These
two
Brothers
here
,
they
came
in
Unity
.
They
had
one
God
,
one
Altar
,
one
kind
of
Service
by
Sacrifice
,
one
Time
too
;
and
no
doubt
they
came
in
one
Affection
;
the
grudge
grew
afterwards
.
See
with
how
many
bonds
S.
Paul
labours
to
continue
Christians
together
in
an
holy
Concord
,
Eph.
iv
.
5.
There
is
one
Lord
,
one
faith
,
one
baptism
,
one
God
and
Father
of
all
,
one
body
,
one
spirit
,
one
hope
of
our
calling
,
therefore
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
Christians
must
say
,
We
are
all
one
mans
children
.
Our
cognizance
is
Love
,
and
Unity
,
and
Concord
.
The
quarrels
and
contentions
,
that
did
arise
amongst
Christians
,
't
was
a
great
hinderance
to
the
Conversion
of
the
Gentiles
.
When
they
could
not
answer
the
Christians
Arguments
,
then
they
objected
the
Contentions
of
Christians
,
that
they
could
not
agree
amongst
themselves
.
Hoc
est
Opprobrium
Gentium
,
saith
S.
Augustine
,
Non
consentitis
.
The
Gentiles
cast
that
in
their
teeth
,
that
there
was
not
Concord
,
and
Unity
amongst
them
.
That
's
the
third
.
-
4.
A
fourth
thing
observable
in
these
two
brethrens
Worship
of
God
,
it
was
Cultus
cum
sumptu
.
They
did
not
put
off
God
with
empty
shews
,
but
they
are
at
charge
here
in
the
worship
of
God
,
they
can
be
content
to
be
at
cost
in
honouring
of
him
according
to
their
state
,
and
condition
.
Cain
,
he
is
an
husbandman
,
he
brings
of
the
fruit
of
the
ground
to
honour
God
with
,
a
Sacrifice
of
Corn.
Abel
,
he
is
a
Shepherd
,
he
brings
his
Offering
of
the
Herd
and
Flock
.
Nature
it self
teacheth
us
this
Truth
.
If
there
be
a
God
,
then
sure
he
must
be
worshipped
,
and
that
worship
must
be
maintained
,
though
with
cost
,
and
charges
.
'T
is
a
spice
of
Atheism
,
to
say
as
Pharaoh
did
,
Go
ye
your selves
and
worship
God
,
but
let
your
flocks
alone
;
as
S.
Augustine
complains
of
the
wealthy
men
in
his
time
,
they
would
be
rich
at
Home
,
but
poor
at
Church
;
they
would
leave
their
purses
at
home
,
that
they
might
not
be
at
charge
for
any
Church-contribution
;
Leave
your
flocks
behind
you
.
No
,
saith
Moses
,
we
must
have
them
with
us
,
Of
them
we
must
offer
a
sacrifice
to
our
God
.
This
Solomon
commands
us
,
Honour
God
with
thy
substance
,
and
the
first-fruits
of
thine
encrease
,
Prov.
iii.
9.
And
he
learnt
it
of
his
father
,
David
;
he
chose
to
be
at
cost
in
serving
of
God
,
2
Sam.
xxiv
.
24.
I
will
not
serve
the
Lord
with
that
which
cost
me
nothing
.
Thus
doing
,
we
honour
our
God
;
ey
,
and
we
honour
our selves
,
and
our
substance
too
.
The
Jews
knew
how
to
prevail
with
Christ
,
for
the
good
Centurion
;
He
loves
our
Nation
,
nay
he
loves
our
Religion
,
and
hath
built
us
a
Synagogue
.
As
Origen
discoursing
of
the
liberal
Contribution
for
the
erecting
of
the
Tabernacle
,
Quam
gloriosum
erit
?
saith
he
;
How
great
an
honour
is
it
,
that
it
shall
be
said
,
This
mans
Gold
made
the
Ark
?
This
mans
Silver
made
the
Pillars
and
Sockets
for
them
?
This
mans
Wealth
furnisht
the
Tabernacle
?
And
it
is
also
an
honour
to
our
wealth
to
be
thus
employed
.
As
Protarchus
in
Aristotle
said
,
Those
stones
were
happy
stones
of
which
Altars
were
made
.
Sure
,
't
is
an
happy
employment
of
what
God
gives
to
us
,
that
we
give
something
of
it
again
to
God
to
maintain
his
Worship
.
Superstition
spares
for
no
cost
,
and
shall
Religion
be
close-handed
?
The
Jews
that
lavish'd
out
their
gold
Ear-rings
,
and
Jewels
,
to
make
the
Golden
Calf
,
were
afterwards
as
forward
to
contribute
their
gold
and
silver
for
the
Ark
and
Tabernacle
.
Our
Christian
Worship
,
it
is
more
spiritual
then
that
of
the
Jews
,
but
that
discharges
us
not
of
this
duty
.
God's
House
,
his
Ministers
,
the
Provision
for
his
Worship
,
they
must
be
supported
,
and
honourably
supplied
.
This
is
strange
doctrine
to
the
world
.
We
count
nothing
too
mean
,
too
homely
for
the
Service
of
God
.
If
we
remove
the
Ark
,
put
it
in
a
Cart
;
if
we
give
place
to
it
,
lodge
it
in
a
Cottage
.
That
Religion
is
best
,
we
think
,
that
is
best-cheap
.
-
5.
A
fifth
thing
observable
is
,
that
it
was
Cultus
per
sacrificium
,
a
publick
worship
by
solemn
Sacrifice
,
a
consuming
,
and
burning
upon
Gods
Altar
their
Gifts
and
Oblations
.
Burnt-Offering
and
Sacrifice
,
was
the
most
awful
,
and
solemn
Worship
,
the
Church
offered
up
to
God
before
Christ
.
Moses
gives
Rules
and
Canons
for
this
Service
.
Nay
,
as
Christ
saith
of
Circumcision
,
we
may
say
of
Sacrifice
,
It
was
not
of
Moses
,
but
of
the
Fathers
;
all
from
Adam
,
and
downwards
,
Abel
,
Noah
,
Abraham
,
and
the
rest
of
the
Patriarchs
,
abounded
in
this
Service
.
And
it
carries
with
it
these
significations
.
-
-
1.
It
was
a
real
Recognition
and
acknowledgment
of
Gods
Soveraign
Dominion
,
and
of
their
Dependency
and
Subjection
to
him
.
Mittite
agnum
dominatori
terr●…
;
Isai.
xvi
.
7.
Se●…d
ye
a
lamb
to
the
Ruler
of
the
land
,
as
a
Sacrifice
of
Homage
and
Subjection
.
-
2.
It
was
a
sad
Remembrance
and
acknowledgment
of
sin
,
and
of
the
due
debt
,
and
just
desert
of
death
by
sin
.
The
slaying
of
the
Sacrifice
was
a
confession
,
that
they
deserved
death
and
destruction
.
-
3.
It
was
a
Protestation
,
and
Profession
of
their
faith
in
Christ
,
the
great
Atonement
to
be
offered
for
them
,
the
true
Lamb
of
God
,
the
great
whole
burnt-Offering
to
satisfie
for
sin
.
-
4.
They
were
Testimonies
and
Professions
of
humble
thankfulness
for
mercies
received
.
But
then
the
Inquiry
must
be
,
Where
is
our
Christian-Sacrifice
?
Have
not
Christians
something
to
offer
,
and
sacrifice
to
God
?
I
answer
,
These
carnal
and
external
Sacrifices
of
Beasts
,
belong
all
to
the
Law
of
Ceremonies
,
and
so
cease
now
,
and
are
out
of
date
.
Christ
hath
put
an
end
to
them
.
The
Salt
that
did
season
their
Sacrifices
was
Gods
Institution
,
now
they
want
that
Salt
,
and
so
they
corrupt
and
putrefy
.
The
Mannah
that
was
kept
longer
then
Gods
appointment
,
bred
worms
,
and
corrupted
;
such
now
are
all
Jewish
Sacrifices
.
Now
they
are
no
sweet
savour
,
but
a
loathsome
stench
in
the
nostrils
of
God
.
But
then
,
have
Christians
no
Sacrifice
?
Yes
verily
.
The
summe
and
substance
of
those
Sacrifices
is
compleat
in
Christ
.
He
is
the
onely
Priest
,
and
Sacrifice
of
the
New
Testament
.
He
offered
up
himself
once
for
all
;
He
gave
himself
as
an
Offering
,
and
a
Sacrifice
to
God
for
a
sweet-smelling
savour
,
Eph.
v.
2.
A
Sacrifice
of
that
efficacy
,
that
it
need
not
be
offered
often
;
it
was
once
offered
,
and
is
for
ever
effectual
.
S.
Chrysostom
compares
the
Jewish
Sacrifices
to
weak
Plaisters
,
that
must
be
often
renewed
.
Christs
bloud
was
like
a
Soveraign
plaister
,
Semel
impositum
,
semper
sanat
;
once
applied
,
it
perfectly
cures
us
.
But
yet
,
though
we
have
now
no
proper
Sacrifice
external
,
and
bodily
,
yet
we
have
still
our
Evangelical
and
spiritual
Sacrifices
.
For
,
besides
that
every
good
work
,
and
holy
action
,
done
for
the
honour
of
God
,
is
a
Christian
Sacrifice
;
Feci
Deo
,
as
David
speaks
,
makes
it
a
Sacrifice
.
As
S.
Augustine
speaks
,
Opus
bonum
▪
quod
fit
ut
sancta
societate
inhaereamus
Deo
;
Any
good
work
that
may
joyn
us
to
God
,
and
commend
us
to
his
acceptation
,
that
's
a
Sacrifice
.
Besides
that
,
a
Christian
offers
up
to
God
a
fourfold
Sacrifice
:
-
1.
Sacrificium
cordis
contriti
;
The
Sacrifice
of
a
Contrite
heart
,
in
the
practice
of
Repentance
.
Thus
S.
Paul
calls
the
Repentance
and
Conversion
of
the
Gentiles
,
The
Offering
up
of
the
Gentiles
,
or
the
sacrificing
of
them
.
And
David
acknowledgeth
,
The
Sacrifice
of
God
,
is
a
broken
and
contrite
heart
,
Psal.
l●…
.
The
killing
of
our
lusts
,
the
mortifying
of
our
sins
,
't
is
an
holy
,
and
acceptable
Sacrifice
and
Service
unto
God
.
A
Christian
hath
,
-
2.
Sacrificium
cordis
devoti
;
the
Sacrifice
of
a
devout
heart
;
that
's
the
Sacrifice
of
Prayer
;
and
our
great
Christian
Sacrifice
,
when
the
soul
,
by
prayer
,
ascends
up
to
heaven
,
as
upon
the
Altar
of
Incense
.
Thus
David
acknowledgeth
,
Let
my
prayer
be
as
Incense
,
and
the
lifting
up
of
my
hands
,
as
the
evening
Sacrifice
,
Psal.
cxli.
2.
Theodoret
observes
,
when
Christ
cast
out
the
sheep
,
and
the
doves
out
of
the
Temple
,
and
said
,
My
house
shall
be
called
an
house
of
prayer
,
he
abolish'd
all
other
Sacrifices
,
and
appointed
prayer
to
be
the
solemn
Sacrifice
,
and
Service
of
the
Church
.
-
3.
A
Christian
hath
another
Sacrifice
,
that
's
Sacrificium
cordis
grati
,
the
sacrifice
of
a
thankful
heart
,
the
sacrifice
of
praise
,
and
thanksgiving
unto
God
.
Thus
we
see
,
Psal.
l.
God
rejects
their
bloudy
sacrifices
;
in
stead
of
them
,
he
tells
them
,
Whosoever
offers
praise
and
thanks
to
him
,
he
honours
him
.
Will
I
eat
the
flesh
of
Bulls
,
or
drink
the
bloud
of
goats
?
Offer
unto
God
thanksgiving
.
He
takes
away
the
first
,
that
he
may
establish
the
second
.
And
,
Heb.
xiii
.
15.
Let
us
offer
the
sacrifice
of
praise
to
God
continually
,
the
fruit
of
our
lips
,
giving
thanks
to
his
name
.
And
in
this
kind
,
the
great
sacrifice
of
the
Christian
Church
is
the
Sacrament
of
the
Lords
Supper
;
the
great
commemoration
of
the
great
benefit
of
our
Redemption
.
The
most
religious
and
mysterious
benediction
and
praising
of
God
,
't
is
the
Cup
of
blessing
,
and
calling
upon
the
name
of
the
Lord
.
-
4.
A
Christian
hath
yet
another
Sacrifice
;
that
's
Sacrificium
cordis
benefici
,
the
sacrifice
of
Alms-deeds
,
and
charitable
communication
,
the
distributing
to
the
necessities
of
our
poor
brethren
;
that
's
accounted
by
God
a
Christian
Sacrifice
.
The
relief
which
the
Philippians
sent
to
S.
Paul
,
't
is
called
,
An
Odour
of
a
sweet
smell
,
a
Sacrifice
acceptable
,
and
well-pleasing
to
God
,
chap.
iv
.
18.
So
the
Apostle
;
To
do
good
,
and
to
distribute
,
forget
not
;
for
with
such
Sacrifices
God
is
well-pleased
,
Heb.
xiii
.
16.
These
four
,
-
-
1.
The
Sacrifice
of
a
Contrite
heart
;
-
2.
The
Sacrifice
of
a
Devout
heart
;
-
3.
The
Sacrifice
of
a
Thankful
heart
;
-
4.
The
Sacrifice
of
a
Charitable
and
Compassionate
heart
;
these
are
the
Sacrifices
of
a
Christian
,
which
God
accepts
of
him
.
We
have
seen
the
Performance
of
this
Service
:
Now
follows
,
Secondly
,
the
Success
and
Acceptance
of
it
.
Abel
and
his
Service
is
respected
;
but
Cain
and
his
Offering
is
rejected
.
We
have
seen
them
go
hand
in
hand
in
this
outward
Performance
,
nothing
almost
discernable
that
can
make
the
difference
.
And
herein
we
have
three
things
observable
:
-
1.
The
Authour
of
this
different
Acceptance
,
that
's
God
.
-
2.
The
Ground
of
this
different
Acceptance
.
-
3.
The
Nature
of
it
;
that
's
Respecting
,
and
Not-respecting
.
First
,
The
Authour
of
this
different
Acceptance
,
is
God
.
See
here
the
Inversion
that
God
makes
.
In
their
approach
,
vers.
3.
there
Cain
hath
the
Precedency
;
first
comes
Cain
,
then
afterwards
Abel
is
named
in
the
second
place
.
Ey
,
there
is
the
order
of
nature
,
and
carnal
precedency
;
but
see
,
how
God
returns
them
in
His
estimate
:
He
gives
Abel
the
precedency
,
names
Cain
in
the
second
place
;
The
Lord
had
respect
unto
Abel
,
but
unto
Cain
he
had
not
respect
.
Ey
,
here
is
the
order
of
Gods
free
Grace
.
He
crosses
his
hands
,
as
Iacob
did
with
Manasses
and
Ephraim
;
he
layes
his
hand
of
Acceptance
on
Abels
head
,
his
hand
of
Disallowance
upon
Cain
.
Carnal
prerogatives
avail
not
in
Gods
favour
,
in
matters
of
Grace
.
Nature
hath
no
ground
of
prerogatives
;
there
the
New-birth
carries
it
.
They
were
in
Christ
before
me
,
saith
S.
Paul
,
Rom.
xvi
.
That
was
a
good
ground
of
dignity
.
Paul
was
a
Post-natus
,
Born
out
of
due
time
:
It
was
a
matter
of
debasement
to
the
Apostle
.
Secondly
,
let
us
consider
the
ground
of
this
different
Acceptation
.
Why
did
God
regard
the
one
,
reject
the
other
?
We
may
conceive
,
there
was
a
double
ground
of
difference
:
-
1.
In
respect
of
the
Persons
:
-
2.
In
respect
of
their
Actions
.
I.
The
first
is
taken
from
their
Persons
.
'T
is
Gods
method
,
he
looks
first
to
the
Persons
,
then
after
to
their
Offerings
.
Men
observe
another
order
.
With
men
,
the
Gift
commends
the
Person
to
favour
:
As
Solomon
tells
us
,
A
gift
out
of
the
bosome
,
makes
way
for
a
man
,
it
prospers
where-ever
it
goes
;
it
makes
room
for
him
,
and
brings
him
before
Great
men
,
Prov.
xviii
.
16.
'T
is
not
so
with
God
;
with
him
,
the
Person
must
commend
the
Gift
,
not
the
Gift
the
Person
.
First
,
God
respects
Abel
,
and
then
his
Offering
;
dislikes
Cain
,
and
then
rejects
his
Service
.
And
in
their
Persons
there
was
a
double
difference
:
-
1.
God
puts
a
difference
betwixt
them
.
-
2.
He
finds
a
difference
.
-
1.
God
puts
a
difference
betwixt
them
;
that
's
the
main
original
difference
,
his
free
choyce
and
favour
:
Here
is
the
higest
cause
.
Why
did
God
respect
Abel
?
It
was
because
he
had
a
favour
unto
him
.
Why
passed
he
by
Cain
?
He
left
him
where
he
found
him
,
in
his
corrupt
original
,
and
so
turn'd
away
from
him
.
It
must
answer
the
Apostles
question
,
Iohn
xiv
.
22.
How
is
it
,
that
thou
wilt
manifest
thy self
to
us
,
and
not
unto
the
world
?
Here
is
the
supreme
cause
that
must
answer
and
satisfie
all
such
enquiries
,
I
will
have
mercy
on
whom
I
will
have
mercy
;
Even
so
,
Father
,
for
it
was
thy
good
pleasure
.
-
2.
Gods
sees
,
and
finds
a
difference
in
their
Persons
.
Abel
was
a
just
,
and
an
holy
man
;
God
gave
a
testimony
of
him
,
that
he
was
righteous
,
Heb.
xi
.
Cain
,
a
meer
counterfeit
in
Religion
.
He
was
of
that
wicked
one
,
saith
S.
Iohn
,
1
Iohn
iii.
Here
then
is
the
second
ground
of
difference
;
't
is
the
piety
and
holiness
of
the
Person
,
that
commends
the
work
and
service
unto
Gods
Acceptation
.
This
Solomon
teaches
us
;
A
good
man
obtains
favour
of
the
Lord
,
Prov.
xii
.
2.
And
on
the
contrary
,
saith
David
,
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
,
Psal.
lxvi
.
And
so
again
,
Prov.
xv
.
8.
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
but
the
prayer
of
the
upright
,
is
his
delight
.
See
,
the
wicked
,
they
have
their
Sacrifices
,
they
can
offer
the
outward
carkasses
of
Religion
;
but
't
is
the
prayer
of
the
upright
,
that
is
accepted
,
their
spiritual
devotion
:
And
then
,
the
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
;
it
is
not
onely
vain
,
or
offensive
,
or
odious
,
but
't
is
abominable
unto
God
;
he
loaths
and
abhorrs
it
:
but
the
prayer
of
the
upright
is
his
delight
;
not
onely
accepts
it
,
but
takes
delight
and
pleasure
in
it
.
But
then
,
there
is
,
II.
A
second
ground
of
difference
,
and
that
is
in
their
Actions
,
and
performance
of
their
Sacrifice
.
-
1.
Some
conceive
,
there
was
a
difference
in
the
Matter
of
their
Sacrifice
.
Abel
,
he
made
choyce
of
the
best
,
the
Firstlings
of
the
Flock
,
and
the
fat
thereof
:
Cain
makes
no
such
choyce
,
but
takes
any
thing
that
comes
next
to
hand
,
thinks
any
thing
good
enough
to
offer
to
God
.
O!
it
is
matter
of
just
provocation
;
God
takes
it
in
high
displeasure
,
to
have
the
meanest
,
and
vilest
things
tendred
to
him
;
He
expects
a
fat
Sacrifice
at
our
hands
,
Numb
.
xviii
.
12.
The
best
of
the
Oyl
,
and
the
best
of
the
Wine
,
and
of
the
Wheat
,
shalt
thou
offer
unto
the
Lord
.
God
complains
of
this
base
usage
of
him
,
Malach.
i.
13.
Ye
have
said
,
It
is
a
weariness
,
and
ye
have
snuffed
at
it
,
and
ye
have
brought
that
which
was
torn
,
and
the
lame
,
and
the
sick
;
should
I
accept
this
at
your
hand
?
Cursed
be
the
deceiver
,
saith
God
;
He
accounts
it
fraud
,
and
couzenage
.
The
coarsest
grain
,
the
least
heap
,
the
lightest
sheaff
,
must
be
Gods
portion
.
The
Jews
say
,
Cain
was
a
covetous
man
,
and
his
Sacrifice
smelt
of
it
:
They
say
,
he
was
the
first
that
used
false
measures
,
and
false
weights
,
and
he
served
his
God
with
them
.
Nay
,
sure
,
Religio
de
optimis
;
Religion
calls
for
the
choysest
;
and
,
Gratitudo
de
optimis
,
Thankfulness
will
be
no
niggard
,
but
open-handed
to
God
.
Can
any
cost
or
pains
be
too
good
for
him
?
-
2.
Besides
this
difference
in
the
Matter
,
others
conceive
it
in
the
Manner
of
their
service
and
worship
.
Abel
,
he
sacrificed
to
God
,
religiously
,
reverently
,
devoutly
;
Cain
in
meer
formality
,
without
reverence
and
devotion
.
Placebat
in
munere
,
qui
placuit
in
corde
,
saith
Cyprian
.
Abels
heart
was
devoutly
affected
;
that
set
the
price
upon
his
Oblation
.
A
devout
heart
,
makes
a
fat
Sacrifice
.
Oh!
God
abhorrs
our
loose
,
negligent
,
careless
addresses
to
him
.
God
is
greatly
to
be
feared
in
the
assembly
of
the
Saints
,
and
to
be
had
in
reverence
of
all
them
that
are
about
him
,
Psal.
lxxxix
.
7.
Let
us
have
Grace
,
whereby
we
may
serve
God
acceptably
,
with
reverence
,
and
godly
fear
;
for
even
our
God
is
a
consuming
fire
.
-
3.
But
the
main
ground
of
the
difference
S.
Paul
gives
,
Heb.
xi
.
4.
By
Faith
,
Abel
offered
unto
God
a
more
excellent
Sacrifice
then
Cain
.
That
one
Ingredient
seasons
all
our
Sacrifices
.
If
that
be
wanting
,
God
never
regards
them
.
Indeed
,
Faith
is
all
in
all
in
this
work
.
-
1.
Faith
is
the
Priest
that
only
sacrifices
;
Non
or
at
nisi
fides
.
Aug.
-
2.
Faith
,
that
's
the
Altar
on
which
we
must
offer
.
Unusquisque
Sanctus
,
Altare
Domini
in
se
habet
,
quod
est
Fides
,
saith
S.
Hierom.
A
believing
heart
,
't
is
the
Christians
Altar
that
sanctifies
the
Offering
.
And
,
-
3.
Faith
,
it
is
the
Offering
too
.
Primogenita
cordis
,
fides
,
saith
Aug.
Faith
is
the
first-born
Grace
in
the
soul
of
a
Christian
;
and
the
first-fruits
,
they
must
be
offered
,
they
dedicate
,
and
consecrate
the
whole
lump
to
God
.
By
this
Faith
,
Abel
excelled
his
brother
;
he
sacrificed
,
-
-
1.
In
fide
mandati
,
in
conscience
of
Gods
Commandment
;
Cain
for
custom
,
and
fashion-sake
onely
.
Worship
upon
conscience
is
one
thing
,
Worship
upon
custom
onely
,
is
another
.
Abel
offered
,
-
2.
Ex
fide
promissi
;
Abels
Faith
look'd
up
to
the
Messias
,
saw
him
by
Faith
,
that
was
the
life
of
his
Sacrifice
;
Cain
rested
in
the
outward
Ceremony
.
Without
this
Faith
,
Impossibile
est
placere
Deo
,
nay
,
Necesse
est
displicere
,
said
Bernard
.
By
Faith
,
Abel
pleased
God
;
for
want
of
Faith
,
Cain
displeased
him
.
-
Thirdly
,
Let
us
consider
the
nature
of
this
acceptance
;
that
is
said
here
,
to
be
Respect
,
and
Disrespect
;
He
respected
Abel
,
and
his
offering
,
but
to
Cain
and
his
offering
,
he
had
no
respect
.
1.
He
respected
Abels
Offering
.
Wherein
consisted
this
respect
?
-
1.
He
respected
it
,
that
is
,
he
allowed
it
,
it
stood
with
his
acceptation
.
A
great
mercy
,
no
doubt
,
for
God
to
take
our
poor
imperfect
services
in
good
part
,
to
give
approbation
of
them
,
to
say
to
us
,
Euge
,
Well
done
good
servant
,
thy
prayers
and
thy
sacrifice
are
come
up
for
a
memorial
before
God
;
a
great
favour
,
for
God
to
own
our
devotion
;
Thy
prayers
shall
come
up
with
acceptance
upon
mine
Altar
,
Isai.
lx
.
7.
-
2.
He
respected
it
,
that
is
,
he
took
a
delight
in
it
,
it
was
exceeding
pleasing
unto
him
.
The
devout
prayers
of
his
servants
,
are
matter
of
delight
unto
him
,
he
takes
pleasure
in
them
.
As
,
on
the
contrary
,
when
we
are
weary
of
serving
him
,
he
is
weary
of
our
service
.
When
we
come
to
say
with
them
in
Malachi
,
O
,
what
a
weariness
is
it
;
God
will
answer
us
,
as
he
did
those
in
Isaiah
,
Your
services
are
abominable
unto
me
,
I
am
weary
to
bear
them
.
But
the
prayers
of
Gods
people
arising
from
faith
,
and
devotion
,
they
are
like
Noah's
Sacrifice
,
God
smelt
a
favour
of
rest
in
it
,
't
is
an
offering
of
a
sweet
smell
unto
God
.
Their
prayers
are
in
Gods
nostrils
as
sweet
odours
,
holy
incense
,
heavenly
perfumes
.
Who
is
this
that
comes
like
pillars
of
smoak
,
perfumed
with
Myrrhe
,
and
Frankincense
,
with
all
powders
of
the
Merchant
?
Cant.
iii.
6.
-
3.
He
respected
it
,
that
is
,
he
honoured
it
with
a
publick
testimony
of
his
favour
;
he
gave
witness
,
and
attestation
to
it
,
by
a
visible
sign
from
heaven
,
consuming
the
Sacrifice
by
heavenly
fire
.
So
some
translate
it
,
Inflammavit
Deus
sacrificium
Abel
.
Thus
God
honour'd
Aarons
first
Sacrifice
,
Lev.
ix
.
A
fire
came
from
before
the
Lord
,
and
consumed
it
.
Thus
he
did
testifie
his
acceptance
of
Davids
Sacrifice
at
Arauna's
threshing-floor
;
and
Solomons
Sacrifice
in
the
Temple
,
and
Elias
his
on
Carmel
.
'T
is
that
which
David
prays
for
,
Remember
all
thy
offerings
,
and
accept
thy
burnt-sacrifices
,
Psal.
xx
.
3.
turn
them
into
ashes
,
and
consume
them
.
-
4.
He
respected
it
,
that
is
,
he
graciously
rewarded
it
,
granting
his
request
,
pouring
out
a
blessing
upon
him
.
He
shewed
some
good
token
of
favour
to
him
.
First
,
he
delighted
in
him
,
and
then
in
his
Sacrifice
,
and
then
in
the
prosperity
of
his
servant
.
Manoah's
wife
,
argues
well
,
If
the
Lord
would
destroy
us
,
he
would
not
have
accepted
a
burnt-offering
at
our
hands
,
Iudg.
xiii
.
But
then
,
with
Cain
,
all
goes
contrary
;
no
respect
had
to
him
,
his
Sacrifice
is
rejected
.
And
't
is
a
requitall
in
kind
.
He
heeded
not
God
,
when
he
sacrificed
to
him
,
and
God
heeds
him
not
.
Meer
fashion
,
and
formality
in
Gods
Service
,
makes
God
to
be
respectless
of
our
prayers
.
Why
should
God
hear
him
pray
,
who
hears
not
himself
?
Excors
sacrificium
,
among
the
Heathens
,
the
Sacrifice
which
wanted
a
heart
,
was
counted
prodigious
,
and
of
ill
abode
.
And
as
it
is
a
just
requital
,
so
it
is
an
heavie
one
;
The
miss
of
his
favour
,
the
turning
away
of
his
countenance
,
the
stopping
of
his
ears
against
our
prayers
,
't
is
the
greatest
Judgment
;
when
he
shuts
out
our
prayers
,
that
they
cannot
enter
,
Lam.
iii.
8.
When
he
is
angry
with
the
prayers
of
his
people
,
Psal.
lxxx
.
4.
Oh!
it
was
death
to
David
,
O
Lord
,
make
not
as
though
thou
hearest
not
,
lest
I
become
like
them
that
go
down
into
the
pit
,
Psal.
xxviii
.
1.
It
is
an
heavie
doom
,
that
God
passes
upon
sinners
,
Though
you
make
many
prayers
,
I
will
not
hear
you
,
Isai.
i.
For
Use
of
all
.
Is
this
the
great
success
of
our
prayers
,
that
God
should
respect
them
?
It
must
put
us
into
a
three-fold
disposition
in
our
addresses
to
him
.
-
1.
We
must
be
Cauti
,
exceeding
carefull
,
and
circumspect
.
If
there
be
such
hazard
in
our
service
,
it
may
be
accepted
as
it
may
be
performed
,
or
it
may
be
rejected
;
it
concerns
us
to
look
to
the
manner
of
performance
,
so
to
tender
up
our
service
unto
him
,
that
it
may
be
accepted
.
Naturally
,
we
are
all
Popish
in
this
point
;
we
think
,
that
the
Opus
operatum
is
sufficient
;
we
rest
in
the
outward
deed
done
;
so
we
dispatch
with
God
in
a
perfunctory
way
,
we
think
all
's
well
,
and
that
our
Sacrifice
shall
fall
on
fire
of
it self
,
though
we
put
not
one
spark
of
devotion
under
it
.
How
foolish
a
thing
is
Formality
in
Gods
Service
?
to
frequent
his
Worship
,
and
to
make
many
Prayers
,
and
yet
to
have
all
spilt
,
and
lost
,
for
want
of
an
holy
manner
in
the
performance
.
-
2.
Is
there
such
hazard
in
our
prayers
to
God
?
It
must
make
us
Attentos
,
diligent
,
and
attentive
to
observe
how
our
prayers
speed
with
God
,
what
acceptance
they
find
,
how
God
doth
answer
them
.
Most
men
perform
their
service
to
God
at
all
adventures
;
hit
or
miss
,
speed
,
or
speed
not
,
they
heed
it
not
.
Oh!
a
good
Christian
should
see
,
and
observe
how
God
respects
his
prayers
,
waiting
upon
him
,
till
he
gives
us
an
answer
of
Peace
.
Our
eys
should
wait
upon
the
Lord
,
till
he
have
mercy
upon
us
,
Psal.
cxxiii
.
Well
;
how
shall
that
be
?
how
shall
we
discern
that
our
prayers
are
accepted
?
Besides
the
real
grant
of
what
we
pray
for
,
which
is
a
sensible
evidence
of
the
speeding
of
our
prayers
;
Observe
,
-
-
1.
Whether
,
doth
God
Inflammare
sacrificium
?
doth
he
enkindle
thy
devotion
,
enflame
thine
heart
with
a
holy
fervency
in
prayer
?
't
is
like
fire
from
heaven
,
upon
Abels
Sacrifice
.
-
2.
Doth
God
inspire
comfort
into
thine
heart
,
when
thou
hast
prayed
unto
him
?
Feelest
thou
an
inward
cheerfulness
in
thy
soul
?
Art
thou
able
to
say
with
David
,
I
am
well
pleased
,
my
soul
is
filled
,
as
with
marrow
and
fatness
?
Like
Hannah
,
she
was
no
more
sorrowfull
after
she
had
prayed
;
as
David
,
who
in
the
begininng
of
his
prayer
mourn'd
,
but
then
felt
that
comfort
that
made
him
shout
for
joy
.
The
Lord
hath
heard
the
voice
of
my
weeping
,
he
hath
heard
my
supplication
,
the
Lord
will
receive
my
prayer
,
Psal.
vi
.
-
3.
This
gracious
acceptance
of
our
prayer
,
it
should
make
us
alacres
,
it
should
beget
in
us
an
alacrity
,
and
holy
delight
in
the
duty
of
prayer
.
It
was
Davids
resolution
,
Psal.
cxvi
.
Because
he
hath
inclined
his
ear
unto
me
,
therefore
will
I
call
upon
him
as
long
as
I
live
.
So
,
Psal.
civ
I
will
sing
praise
to
my
God
,
while
I
have
my
being
;
my
meditation
of
him
shall
be
sweet
,
I
will
be
glad
in
the
Lord
.
A
SERMON
ON
PSAL.
xix
.
12
,
13.
Who
can
understand
his
errours
?
&c.
THIS
Psalm
is
a
pious
and
devout
Meditation
of
the
Prophet
David
.
Now
Naturalists
observe
,
that
there
be
two
acts
of
the
soul
of
hardest
performance
;
-
1.
The
act
of
Reflexion
,
to
make
the
soul
look
inwards
,
and
to
recoyl
upon
it self
.
Motus
reflexus
,
it
is
duplex
motus
,
a
double
motion
.
-
2.
The
act
of
Meditation
,
to
make
the
soul
ascend
,
and
look
upwards
,
to
keep
it
still
upon
the
wing
.
And
therefore
,
the
Psalmist
to
maintain
and
strengthen
his
meditation
,
uses
an
inspection
into
a
threefold
Book
.
-
-
1.
Is
Inspectio
libri
Creaturae
,
into
the
book
of
the
creatures
,
Vers.
1.
The
heavens
declare
the
glory
of
God
,
&c.
He
looks
upon
that
great
Volume
of
Heaven
and
Earth
,
and
there
reads
in
Capital
Letters
,
the
Prints
,
and
Characters
of
Gods
glory
.
Aliter
pictura
,
aliter
scriptura
placet
;
he
gazes
not
as
children
upon
gaudes
in
books
,
but
reades
,
and
meditates
,
and
deeply
considers
them
.
-
2.
His
Meditation
ascends
higher
by
a
second
Inspection
,
and
that
is
Inspectio
libri
Scripturae
,
verse
7.
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
,
&c.
And
this
Book
is
more
precious
then
the
former
.
The
other
,
the
Book
of
the
Creature
,
is
but
as
the
Inventory
of
the
Goods
;
this
of
the
Scripture
is
the
Evidence
,
and
Conveyance
,
and
Assurance
of
all
to
us
.
In
it
he
sees
the
riches
of
Gods
wisdom
,
and
his
precious
promises
.
As
S.
Ambrose
observes
of
Abraham's
journals
;
he
came
out
of
the
land
of
Chaldea
,
into
the
land
of
Promise
.
God
bids
him
look
up
to
the
stars
;
(
and
the
Chaldeans
were
great
beholders
of
the
stars
and
firmament
)
but
yet
Abraham
asks
,
In
quo
cognoscam
?
How
shall
I
know
that
I
shall
inherit
it
?
He
could
not
gather
that
,
by
beholding
the
Creatures
;
the
Word
of
Promise
,
and
the
Book
of
the
Scripture
,
must
give
Assurance
of
that
.
-
3.
He
proceeds
further
,
and
feeds
his
Meditation
by
a
third
Inspection
,
and
that
is
,
Inspectio
in
librum
Conscientiae
;
he
unclasps
that
,
which
is
the
compendium
,
and
sum
,
and
transcript
of
the
other
Book
,
the
Book
of
the
Scripture
,
and
there
dwells
upon
a
serious
,
and
sad
Meditation
,
Who
can
understand
his
errours
?
-
1.
He
looks
up
to
Heaven
,
and
wonders
as
it
,
Who
can
comprehend
the
number
of
the
stars
?
Quis
intelligit
potentiam
?
Who
can
understand
his
power
?
-
2.
He
looks
into
the
Scriptures
,
and
finds
this
a
more
large
Book
.
The
former
is
but
a
shrivelled
Scrole
to
this
sacred
Volume
,
as
Christ
compares
it
:
Who
can
understand
those
sacred
Truths
,
and
profound
Mysteries
?
Who
can
conceive
the
Perfection
of
the
Law
?
-
3.
He
looks
into
his
own
heart
,
makes
a
search
into
his
Conscience
,
brings
that
Book
out
of
the
Rubbish
,
as
they
did
the
Book
of
the
Law
in
Iosiah's
time
;
who
can
count
,
and
number
up
the
blemishes
of
his
soul
?
who
can
understand
the
errours
of
his
life
?
-
1.
The
first
Book
,
Convincit
,
it
hath
a
power
of
Conviction
;
Meditate
on
it
,
and
observe
Gods
Power
,
or
thou
art
an
Atheist
.
-
2.
The
second
Book
,
Convertit
,
it
hath
a
power
of
Conversion
;
Meditate
upon
it
,
and
learn
his
will
,
and
worship
out
of
it
,
or
thou
art
an
Infidel
.
-
3.
The
third
Book
,
Accusat
,
it
hath
the
power
of
Accusation
;
Look
,
and
meditate
upon
it
,
and
there
discover
,
and
bewail
thy
sins
,
or
thou
art
an
Hypocrite
.
The
Text
then
contains
David's
Meditation
upon
that
third
Inspection
into
the
Book
of
his
Conscience
.
Wherein
we
may
observe
four
Particulars
:
-
1.
An
holy
Perplexity
in
the
soul
of
David
,
which
makes
him
cry
out
,
Who
can
understand
his
errours
?
-
2.
An
holy
Redress
he
seeks
in
this
perplexity
,
O
cleanse
me
from
my
secret
faults
.
-
3.
An
holy
Prevention
for
the
time
to
come
,
Keep
thy
servant
from
presumptuous
sins
,
let
them
not
have
dominion
over
me
.
-
4.
An
holy
,
both
Resolution
,
and
Consolation
,
;
Then
shall
I
be
upright
,
and
I
shall
be
innocent
from
the
great
Transgression
.
-
1.
In
the
first
Part
,
we
see
the
nature
of
Sin
;
it
casts
a
man
into
Perplexity
,
it
breeds
gripings
,
and
anguishes
in
the
soul
,
and
conscience
.
-
2.
In
the
second
,
we
see
the
nature
of
Mercy
;
that
pardons
,
and
purges
,
and
pacifies
the
conscience
;
that
rebukes
the
storms
,
and
brings
in
a
sudden
calm
into
our
souls
again
.
-
3.
In
the
third
,
we
see
the
nature
of
Grace
;
that
prevents
,
keeps
us
from
presumptuous
relapses
;
that
preserves
us
so
,
that
no
wickedness
shall
have
dominion
over
us
.
-
4.
In
the
fourth
Part
,
we
see
the
nature
of
Integrity
;
that
gives
comfort
,
and
consolation
,
that
strengthens
it self
in
all
good
purposes
and
resolutions
.
And
these
Particulars
represent
unto
us
the
whole
life
of
a
Christian
;
they
set
in
order
the
motions
of
the
soul
in
the
beginnings
and
progress
of
his
conversion
.
-
1.
What
is
the
first
Motion
,
and
quickning
of
life
in
a
Christian
?
Examen
Conscientiae
,
a
searching
out
of
his
sins
;
not
a
confident
stepping
into
Heaven
,
in
a
present
assurance
,
but
a
sorrowful
penitential
perplexity
.
-
2.
The
second
Motion
in
the
heart
of
a
Christian
,
is
Supplication
,
and
Suit
for
pardon
and
peace
,
Cleanse
me
,
purge
me
.
-
3.
The
third
Motion
is
imploring
of
help
,
Prayer
for
grace
and
assistance
against
Relapses
,
establish
me
with
thy
spirit
,
Keep
back
thy
servant
from
presumptuous
sins
.
-
4.
The
fourth
Motion
is
Studium
integritatis
,
and
Gaudium
in
studio
,
resolutions
and
endeavours
for
integrity
,
and
all
possible
innocency
,
and
the
keeping
of
a
good
conscience
towards
God
and
man
.
Now
put
these
together
,
and
then
we
may
discover
three
Combinations
;
-
1.
A
Combination
of
two
sorts
of
Sins
,
not
all
of
the
same
size
and
magnitude
;
here
are
Errores
and
Contumaciae
,
sins
of
Infirmity
,
and
sins
of
Presumption
;
sins
of
a
weaker
tincture
,
and
sins
of
a
double
die
;
Lapsus
in
via
,
and
Excursiones
extra
viam
;
Slips
and
lapses
in
the
way
,
and
voluntary
departings
,
and
forsakings
of
the
way
.
-
2.
A
Combination
of
two
sorts
of
Graces
;
here
is
Gratia
purgans
,
and
Gratia
custodiens
.
-
-
1.
Pardoning
and
purging
grace
.
-
2.
Preserving
,
and
protecting
grace
.
That
,
is
the
grace
of
subvention
,
when
we
have
sinned
;
this
,
the
grace
of
prevention
,
that
we
may
not
sin
.
-
3.
A
Combination
of
two
states
and
conditions
of
a
Christian
.
-
-
1.
Purgandus
à
secretis
;
for
sins
of
Infirmity
,
who
can
avoid
them
?
-
2.
Custodiendus
à
contumacibus
;
for
sins
of
Presumption
,
we
must
not
come
near
them
.
We
cannot
be
free
A
Culpa
,
from
sins
of
daily
Incursion
;
but
we
may
,
and
must
be
free
A
Crimine
,
from
sins
that
waste
the
Conscience
,
and
havock
Piety
.
The
first
thing
considerable
is
David's
holy
Perplexity
;
Who
can
understand
his
errours
?
And
of
it
,
take
a
double
Consideration
:
-
1.
Quae
occasio
?
What
's
the
occasion
of
this
Perplexity
?
-
2.
Quae
conditio
?
What
's
the
nature
of
it
?
First
,
What
's
the
occasion
of
this
sudden
Perplexity
in
the
spirit
of
David
?
He
was
taken
up
even
now
into
an
heavenly
contemplation
of
the
works
and
word
of
God
;
and
the
consideration
of
both
these
,
was
always
delightful
unto
him
.
-
1.
For
his
works
,
Psal.
xcii
.
4.
Thou
,
Lord
,
hast
made
me
glad
through
thy
works
,
and
I
will
triumph
in
the
works
of
thy
hands
.
-
2.
For
his
word
;
The
meditation
of
it
was
delightful
to
him
,
sweeter
then
the
honey
,
and
the
honey-comb
,
more
pleasant
then
his
appointed
food
;
it
was
his
song
in
the
house
of
his
Pilgrimage
.
How
then
comes
all
this
over-casting
in
David's
soul
,
like
a
sudden
thunder-clap
from
a
clear
sky
?
I
answer
,
The
causes
of
many
perplexities
,
and
astonishments
in
the
soul
of
man
,
are
not
always
discernable
.
The
spirit
of
fear
,
as
Christ
speaks
,
comes
not
with
observation
;
-
-
1.
Non
cum
observatione
peccati
.
Not
onely
some
great
notorious
sin
,
but
even
some
smaller
offence
,
that
thou
little
thinkest
of
,
may
fret
and
rankle
in
thy
conscience
,
and
breed
perplexity
.
The
pricking
of
a
pin
may
rankle
,
and
fester
,
and
prove
as
dangerous
,
as
the
wound
of
a
weapon
.
Thus
David's
heart
smote
him
,
for
an
irreverent
touch
of
Saul
,
as
well
as
for
the
cruel
murder
of
Uriah
.
Slight
not
the
commission
of
smaller
sins
;
thou
mayst
hear
of
them
when
thou
little
thinkest
of
them
.
-
2.
Non
cum
observatione
personae
.
Indeed
for
notorious
debauch'd
wretches
,
for
them
to
be
put
upon
the
rack
of
a
perplex'd
soul
,
't
is
no
great
marvel
;
but
even
moderate
and
restrained
men
,
yea
even
mortified
Saints
are
subject
to
these
pangs
;
not
onely
Saul
,
but
David
;
not
onely
Iudas
,
but
Peter
have
suffered
,
and
felt
the
anguishes
of
a
guilty
conscience
.
-
3.
Non
cum
observatione
temporis
.
Indeed
,
a
sin
lately
committed
,
while
the
memory
is
fresh
,
and
the
guilt
of
it
haunts
a
man
,
and
stares
in
his
face
,
then
't
is
no
wonder
if
he
be
perplexed
.
Nay
,
not
onely
so
,
but
some
sin
past
and
forgot
,
that
thou
hast
buried
in
oblivion
,
a
sin
of
many
years
past
,
even
that
may
turn
in
upon
thee
,
and
perplex
and
affright
thee
;
The
Clouds
may
return
after
the
rain
.
Thus
Iob
complains
,
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
iniquities
of
my
youth
,
Iob
xiii
.
26.
Thus
the
Patriarchs
,
many
years
after
the
fact
,
were
troubled
and
perplexed
with
the
sin
of
selling
Ioseph
;
Gen.
xlii
.
21.
We
are
guilty
concerning
our
brother
,
say
they
:
Thirteen
years
,
at
least
,
had
gone
over
their
heads
,
since
that
deed
was
done
;
they
had
skinn'd
up
the
fore
,
and
yet
,
see
,
it
breaks
out
in
their
soul
again
,
and
it
bleeds
afresh
.
These
troubles
of
soul
then
,
come
not
always
with
observation
.
But
yet
,
what
might
be
the
occasion
of
this
perplexity
in
the
Prophet
David
?
David
was
now
looking
into
the
law
of
God
,
considering
the
great
light
and
glory
of
it
,
and
a
beam
of
that
light
hath
darted
into
his
conscience
,
a
spark
of
that
fire
hath
fallen
into
that
fuel
,
and
that
●…ets
all
on
fire
;
casts
him
into
a
sudden
amazement
,
and
makes
him
cry
out
,
Who
can
understand
his
errours
?
Observe
from
hence
,
that
the
word
of
God
hath
a
secret
,
unavoydable
power
upon
the
soul
,
to
convince
it
of
sin
,
and
to
cast
it
into
horrour
.
Good
Iosiah
,
at
the
first
reading
of
this
Word
,
had
his
heart
melted
with
fear
and
astonishment
.
Thus
S.
Paul
,
Rom.
iii.
20.
By
the
Law
,
is
the
knowledg
of
sin
.
And
,
Rom.
vii
.
11.
The
Commandment
slew
him
,
and
was
found
to
be
death
unto
him
,
vers.
10.
And
there
be
divers
reasons
of
this
Truth
:
-
1.
In
the
Scripture
is
presented
a
transcendent
rule
of
holiness
;
the
infinite
purity
and
sanctity
which
is
in
God
himself
.
He
is
holy
in
his
Works
,
but
most
holy
in
his
Word
.
He
hath
magnified
his
Word
above
all
his
Name
,
Psal.
cxxxviii
.
2.
In
it
shines
the
purity
of
his
Nature
,
not
capable
of
blemish
,
or
imperfection
.
Now
then
,
the
soul
seeing
this
transcendent
holiness
in
God
,
is
presently
convinced
of
infinite
impurity
.
Mine
eye
seeth
thee
,
wherefore
I
abhor
my self
,
and
repont
in
dust
and
ashes
,
saith
Iob
,
chap.
xlii
.
5
,
6.
Probavit
aurum
,
&
reprobavit
,
saith
S.
Bernard
;
The
Angels
,
though
as
fine
as
gold
,
are
impure
in
his
sight
.
Qui
discernit
inter
Stellas
,
quanto
magis
inter
glebas
?
If
the
Starrs
are
not
pure
in
his
sight
,
how
much
less
(
Job
xxv
.
5.
)
man
,
who
is
but
a
clod
of
earth
?
And
this
makes
the
holiest
men
to
tremble
at
his
presence
.
Cujus
participatione
sumus
justi
,
ejus
comparatione
sumus
injústi
,
saith
S.
Augustine
:
They
,
who
by
derivation
from
him
are
made
holy
;
in
comparison
of
him
,
are
most
unholy
.
Nay
,
the
holy
Angels
themselves
,
in
their
approaches
to
him
,
do
hide
their
feet
and
their
faces
.
If
Sancti
Angeli
in
Propitiatorio
,
quanto
magis
peccatores
prae
Tribunali
?
If
Angels
on
the
Mercy-Seat
tremble
,
what
shall
sinners
do
,
that
stand
at
the
Bar
,
before
the
seat
of
Justice
?
-
2.
As
in
the
Scripture
there
is
a
transcendent
rule
presented
,
so
is
there
also
an
exact
rule
of
holiness
prescribed
.
The
Law
forbids
all
sin
,
enjoyns
all
holiness
.
No
passage
in
the
life
of
man
,
but
is
ordered
in
it
.
As
Theodoret
observes
in
the
Ceremonial
Law
,
and
in
the
furniture
of
the
Tabernacle
,
that
every
particular
was
curiously
prescribed
:
Sitales
imagines
,
quales
veritates
?
saith
he
.
If
the
Ceremonial
Law
was
so
accurate
,
and
precise
,
how
strict
is
the
Law
of
moral
holiness
,
of
which
that
was
but
a
type
?
The
Measures
,
and
Weights
of
the
Sanctuary
,
were
double
as
much
as
the
ordinary
Measures
.
Thine
actions
may
carry
weight
,
and
be
allowable
amongst
men
in
common
conversation
,
which
yet
will
be
found
light
in
the
Sanctuary
of
God
.
Mensurant
se
in
dolosa
statera
consuetudinis
humanae
,
non
in
statera
Sanctuarii
,
saith
S.
Augustine
.
Bring
thine
Actions
to
this
standard
,
and
thy
defects
will
be
discover'd
;
and
then
that
which
seems
warrantable
,
and
commendable
amongst
men
,
will
appear
sinful
,
and
abominable
before
God
.
-
3.
The
Law
of
God
,
it
is
a
spiritual
rule
,
not
resting
only
in
an
outward
conformity
,
but
requires
the
exactness
of
soul
and
spirit
.
It
keeps
secret
thoughts
under
awe
;
and
judgeth
of
outward
actions
,
according
to
the
heart
;
not
of
the
heart
according
to
outward
actions
.
I
the
Lord
search
the
heart
,
even
to
give
to
every
man
according
to
his
ways
,
and
according
to
the
fruit
of
his
doings
,
Ier.
xvii
.
10.
Thus
S.
Chrysostom
,
discoursing
of
the
exactness
of
Gods
Law
in
the
true
intent
of
it
,
saith
,
The
Pharises
forbade
the
outward
commission
of
uncleanness
;
the
Law
of
God
forbids
the
uncleanness
of
the
thought
.
They
make
the
Law
like
Iohn
Baptist
,
he
had
Zonam
pelliceam
circa
lumbos
,
a
leathern
girdle
about
his
loyns
;
whereas
Christ
had
Zonam
auream
circa
pectus
,
Rev.
i.
13.
a
golden
girdle
about
his
breast
;
repressing
the
first
rise
,
and
stirrings
,
and
motions
of
sin
.
This
makes
the
Saints
mourn
for
the
first
conceptions
of
sin
,
though
they
prove
abortive
.
Libera
me
à
cogitationibus
meis
,
saith
the
devout
Father
;
Free
me
,
and
purge
me
from
my
sinful
cogitations
.
-
4.
The
Law
of
God
is
operative
,
not
a
dead
letter
,
but
hath
an
active
power
to
work
upon
the
heart
.
Verbum
Dei
,
non
est
opus
,
sed
operans
,
saith
S.
Ambrose
.
The
Spirit
of
God
goes
along
with
it
,
and
makes
it
quick
,
and
powerful
,
and
sharp
,
and
mighty
in
operation
,
Heb.
iii.
As
in
the
frame
of
a
mans
body
,
under
every
vein
there
runs
an
artery
full
of
spirits
;
so
,
under
every
vein
of
Truth
in
the
Scripture
,
there
is
an
artery
of
Spirit
,
quickning
,
searching
,
discovering
,
citing
,
condemning
.
This
discovers
the
ground
of
that
aversness
that
is
in
most
men
from
this
blessed
Word
.
Why
can
any
other
discourses
find
entertainment
rather
then
this
?
Why
?
It
breeds
trouble
and
perplexity
;
It
discovers
my
sin
;
It
affrights
my
conscience
;
makes
me
out
of
love
with
my self
,
and
appear
ugly
.
These
Spectacles
are
too
true
for
my
false
eyes
.
Ahab
cannot
endure
to
talk
with
Micaiah
,
nor
meet
with
Elijah
,
they
never
speak
good
unto
him
.
The
generalities
of
Scripture
we
can
like
well
enough
;
but
when
it
comes
near
,
and
begins
to
close
with
us
,
we
fling
away
from
it
.
Amant
veritatem
lucentem
,
oderunt
redarguentem
,
saith
S.
Ambrose
.
And
that
's
the
first
Consideration
,
Quae
occasio
?
Secondly
,
A
second
Consideration
of
this
perplexity
in
David
,
is
,
Quae
conditio
?
What
is
the
nature
,
and
purpose
of
it
?
And
we
see
it
express'd
in
a
vehement
,
and
passionate
question
;
Quis
intelligit
?
Who
understands
his
errours
?
And
it
may
be
resolved
into
these
three
Expressions
:
-
1.
It
is
Vox
ignorantis
;
It
is
the
speech
of
a
man
,
who
confesses
his
ignorance
;
he
knows
not
his
errours
.
-
2.
It
is
Vox
admirantis
;
It
is
the
speech
of
him
,
who
sees
many
errours
in
himself
,
and
suspects
more
,
and
is
astonished
at
the
Consideration
of
them
.
-
3.
It
is
Vox
gementis
;
He
utters
his
thoughts
with
a
sighing
Acc●…unt
,
and
groans
within
himself
at
the
sense
of
them
.
First
,
It
is
Vox
ignorantis
;
He
knows
not
his
errours
;
and
then
it
implyes
this
Observation
;
That
the
perfect
discovery
of
the
errours
of
our
lives
,
is
a
thing
most
hard
,
and
even
impossible
.
The
truth
of
this
Observation
will
appear
in
these
Particulars
:
-
1.
In
the
Strength
of
Davids
Affection
.
-
2.
In
the
Matter
of
it
.
-
3.
In
the
Grounds
.
-
4.
In
the
Consequences
.
-
5.
In
the
Uses
to
be
made
of
it
.
I.
The
Strength
of
it
.
David
propounds
it
not
by
way
of
bare
assertion
onely
,
No
man
can
know
them
;
but
by
way
of
question
,
and
that
is
a
form
of
greater
Emphasis
,
and
Impression
:
And
then
,
he
propounds
this
question
,
not
onely
to
himself
,
or
in
his
own
name
,
but
puts
the
question
to
any
,
let
him
be
what
he
will
,
yet
he
must
fall
short
,
he
cannot
know
them
;
Who
can
?
-
1.
Quis
in
lege
intelligentissimus
?
Let
him
be
never
so
cunning
,
and
skilfull
in
the
Law
of
God
,
the
greatest
Rabbi
that
ever
was
,
a
second
Ezra
,
an
exact
Scribe
in
the
Law
of
his
God
;
though
,
with
Ezekiel
,
and
S.
Iohn
,
he
hath
swallowed
the
Book
,
yet
he
may
run
into
the
commission
of
some
errours
,
that
he
is
not
aware
of
.
Even
the
High-Priest
himself
was
to
offer
for
his
own
ignorances
,
and
infirmities
,
Heb.
v.
●…ta
nihil
est
in
hominibus
tutum
,
ne
Pontifex
quidem
,
saith
Origen
.
-
2.
Quis
in
conversatione
cautissimus
?
Who
,
though
never
so
accurate
,
and
watchfull
in
his
conversation
,
can
know
all
his
errours
?
Let
him
keep
never
so
strict
a
watch
over
his
own
heart
,
yet
so●…e
sin
will
escape
him
.
In
many
things
we
offend
all
,
saith
S.
Iames
,
Chap.
iii.
2.
He
saith
not
,
In
many
things
some
of
us
offend
,
or
in
a
few
things
all
of
us
offend
,
but
in
many
things
we
offend
all
.
They
who
are
all
clean
,
had
need
wash
their
feet
,
saith
our
Saviour
.
To
which
S.
Bernard
alluding
,
gives
this
warning
;
that
though
we
choose
our
way
,
and
pick
our
path
,
and
so
avoid
mire
and
dirt
,
yet
,
In
bono
itinere
,
pulverem
colliges
;
in
the
fairest
,
and
cleanest
way
,
our
feet
will
gather
soil
,
some
errours
will
be
committed
.
-
3.
Quis
in
examine
conscientiae
diligentissimus
?
Who
,
though
never
so
frequent
and
diligent
in
examining
and
revising
his
conscience
;
who
ever
so
communed
with
his
heart
,
and
so
search'd
out
his
spirit
,
that
no
sin
lay
undiscovered
?
They
who
have
daily
practised
this
work
of
Repentance
,
and
have
kept
a
privie
watch
,
and
search
in
their
hearts
,
are
yet
fain
to
return
an
Ignoramus
;
and
though
not
conscious
to
themselves
of
any
sin
unrepented
of
,
yet
,
to
make
all
sure
,
will
beg
pardon
of
God
for
unknown
transgressions
.
As
men
,
not
guilty
of
any
breach
of
Law
,
to
their
own
knowledge
,
will
obtain
a
general
pardon
of
the
King
,
to
prevent
the
worst
.
That
's
the
first
,
the
strength
of
this
Assertion
;
Who
doth
understand
?
&c.
II.
The
matter
of
this
Question
;
Who
understands
his
errors
?
Take
it
in
three
Particulars
;
-
1.
Quis
intelligit
naturam
errorum
?
Who
understands
the
nature
of
all
his
actions
,
whether
they
be
erroneous
,
yea
,
or
no
?
whether
that
which
he
doth
,
be
warrantable
and
good
,
or
otherwise
?
Indeed
,
for
the
main
Capital
duties
,
those
Principia
practica
,
and
heads
of
morality
,
and
those
likewise
that
are
of
the
nearest
,
and
most
evident
proximity
unto
them
,
he
is
hardly
a
Christian
who
knows
not
them
;
but
for
many
particular
Cases
,
and
Questions
of
conscience
incident
to
the
life
of
man
,
who
can
resolve
them
?
Some
actions
,
indeed
,
are
notoriously
evil
,
sins
of
the
first
magnitude
,
the
light
of
nature
reproves
them
;
Some
of
weaker
evidence
,
sins
of
infirmity
;
some
not
discerned
,
nor
known
,
sins
of
ignorance
and
incogitancie
;
See
them
represented
in
three
Parables
,
Luke
xv
.
The
lost
Son
,
The
lost
Sheep
,
The
lost
Groat
.
Art
thou
not
as
the
lost
Son
?
Dost
thou
not
break
away
from
God
by
wilfull
rebellion
?
Yet
thou
mayst
be
as
the
lost
Sheep
,
and
stray
away
from
thy
God
by
a
sin
of
infirmity
.
If
not
so
,
yet
Who
hath
not
been
as
the
lost
Groat
,
and
his
action
hath
slipt
away
out
of
his
hand
,
betwixt
his
fingers
,
as
it
were
,
by
ignorance
,
and
incogitancie
?
-
2.
Quis
intelligit
numerum
errorum
?
Who
ever
yet
kept
such
a
carefull
account
in
his
conscience
,
as
to
register
,
and
book
down
the
just
number
of
his
sins
?
David
,
who
had
not
sinn'd
so
frequently
as
we
have
done
;
yet
,
when
he
surveys
the
number
of
his
sins
,
he
gives
up
this
account
;
They
are
more
in
number
then
the
hairs
of
my
head
;
mine
heart
hath
failed
me
,
to
see
the
swarms
and
numbers
of
them
.
Upon
which
place
,
Saint
Augustine
devoutly
meditates
;
Capilli
minuti
sunt
,
sed
multi
,
saith
he
.
David
had
little
sins
,
like
as
hairs
;
but
yet
multiplying
,
and
increasing
as
the
hairs
of
his
head
.
Thus
S.
Bernard
counsels
us
,
In
our
addresses
to
God
,
to
consider
,
whether
we
can
meet
with
him
,
with
ten
thousand
sins
repented
of
,
who
comes
against
us
with
twenty
thousand
sins
that
we
never
thought
of
.
-
3.
Quis
intelligit
aggravationes
errorum
?
Who
understands
the
many
aggravations
that
may
make
a
seemingly-small
sin
out
of
measure
sinfull
?
Nay
,
an
action
good
of
it self
,
yet
may
have
some
malignant
circumstances
,
that
may
blemish
,
and
corrupt
it
.
Thus
Iob
respecting
the
substance
of
his
actions
,
and
his
good
intentions
,
confidently
saith
,
O
that
I
were
weighed
in
a
ballance
;
but
if
he
takes
in
the
many
mis-carrying
circumstances
,
then
,
if
he
will
be
weighed
,
he
must
follow
S.
Bernard's
counsel
,
Statera
sit
crux
Christi
,
the
beam
and
standard
must
be
Christ's
Cross
,
and
the
worth
of
his
merits
must
help
down
the
weight
,
or
it
will
be
too
light
.
As
in
the
miracle
of
the
Loaves
,
Matth.
xiv
.
the
loves
were
but
five
in
bulk
;
Ey
,
but
what
saith
our
Saviour
?
Colligite
fragmenta
,
Gather
up
the
fragments
;
and
then
there
were
twelve
baskets
full
.
So
,
though
thy
sins
at
first
appear
but
few
,
and
small
,
yet
gather
up
the
fragments
,
the
many
circumstances
,
and
aggravations
of
them
;
Thou
didst
such
a
sin
in
such
a
place
,
at
such
a
time
,
being
of
such
a
calling
,
after
former
pardon
obtained
,
and
vows
made
,
and
grace
received
;
these
aggravatiòns
will
make
a
small
sin
,
exceeding
sinfull
.
That
's
the
second
branch
,
the
Matter
.
III.
Quod
fundamentum
?
What
is
the
ground
?
Whence
arises
this
difficulty
of
discerning
errours
?
We
shall
find
it
chiefly
from
these
three
.
-
1.
Sublimitas
Legis
;
the
divine
excellency
of
the
Law
of
God
;
a
most
comprehensive
Law
,
requiring
exact
holiness
,
and
forbidding
the
least
swarvings
,
and
aberrations
there-from
.
To
which
purpose
,
besides
the
substance
and
body
of
an
action
which
the
Law
requires
,
there
are
two
dimensions
in
the
Law
of
God
,
by
which
we
may
judge
,
and
take
the
estimate
of
our
actions
.
-
-
1.
The
first
is
the
Maximum
quod
sic
;
and
that
scantling
is
set
down
in
the
first
Commandment
;
With
all
thy
mind
,
with
all
thy
heart
,
with
all
thy
strength
.
-
2.
The
second
Dimension
is
,
the
Minimum
quod
non
;
and
that
scantling
is
set
down
in
the
last
Commandment
,
Non
concupisces
,
Thou
shalt
not
lust
.
Now
judge
of
thine
actions
by
these
two
Dimensions
;
-
1.
In
thy
good
actions
,
hast
thou
kept
the
first
Proportion
?
hast
thou
done
the
good
that
thou
shouldst
do
with
all
thy
might
?
Then
,
-
2.
In
thy
sins
,
hast
thou
observed
the
second
proportion
?
hast
thou
not
so
much
as
lusted
after
some
unlawfull
actions
?
hast
thou
been
free
from
all
motions
,
and
inclinations
that
way
?
-
Ye
see
,
betwixt
these
two
dimensions
of
the
Law
of
God
,
here
is
a
large
space
for
the
intervening
of
many
offences
.
This
made
David
break
out
into
admiration
;
I
see
an
end
of
all
perfection
,
but
thy
Law
is
exceeding
broad
.
-
2.
The
second
ground
of
this
difficulty
in
finding
out
our
sins
,
is
Subtilitas
cordis
,
the
marvellous
subtilty
,
and
closeness
in
every
mans
spirit
.
The
heart
of
man
is
an
unsearchable
lurking
place
for
sin
;
there
are
many
windings
and
turnings
,
and
corners
in
it
.
'T
is
full
of
excuses
,
and
concealments
,
framed
like
a
labyrinth
,
or
maze
,
or
like
an
harbour
for
thieves
,
with
many
secret
passages
,
and
close
conveyances
in
it
.
It
will
excusare
excusationes
,
as
David
saith
,
weave
cunning
excuses
.
It
will
hide
a
sin
like
Rachel
,
when
Laban
searched
for
the
Idols
;
bury
it
like
Achan
,
in
the
midst
of
his
Tent.
David
finds
it
so
intricate
a
work
to
search
his
own
heart
,
and
to
find
out
his
sins
,
that
he
begs
Gods
help
in
it
.
Psal.
cxxxix
.
23.
Search
me
,
O
God
,
and
know
my
heart
,
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
.
-
3
,
The
third
ground
of
this
difficulty
,
is
Falsitas
Satanae
,
the
falshood
of
Satan
,
his
depths
of
deceitfulness
,
by
which
he
will
perswade
us
,
and
bear
us
in
hand
,
that
it
is
otherwise
with
us
then
we
conceive
and
fear
;
Either
he
tells
us
,
it
is
no
sin
,
as
he
did
to
Eve
,
ye
are
mistaken
;
or
,
else
he
tells
us
,
it
is
not
so
great
a
sin
;
or
not
so
many
sins
,
we
may
do
well
enough
for
all
these
.
If
we
make
him
our
Auditour
,
he
will
falsify
our
Accounts
,
like
the
unjust
Steward
in
the
Gospel
;
How
much
owest
thou
my
Master
?
Our
conscience
tells
us
an
hundred
Measures
,
nay
,
ten
thousand
Talents
;
but
he
will
falsify
our
account
,
and
make
us
us
write
wrong
;
and
set
down
fifty
.
That
's
the
third
branch
,
Quod
Fundamentum
?
IV.
Quae
consequentia
?
What
be
the
consequences
of
this
truth
?
-
1.
Is
this
true
,
that
none
can
understand
his
errours
?
nor
know
what
sins
he
hath
commited
?
Then
sure
it
is
much
more
true
,
Quis
intelligit
quae
non
commisit
?
Who
understands
what
sins
he
might
have
committed
,
had
not
God
restrained
,
and
by
his
Grace
prevented
the
commission
of
them
?
And
so
it
is
Motivum
gratitudinis
,
a
provocation
to
thankfulness
.
There
is
not
the
greatest
wickedness
,
but
thou
mightst
have
acted
it
,
had
God
taken
his
hand
from
off
thee
and
left
thee
to
thy self
.
As
a
man
who
is
gone
over
a
narrow
Bridge
safely
,
or
escaped
some
great
down-fall
,
where
others
have
perished
,
and
then
looking
back
,
how
is
he
affected
with
fear
,
and
thankfulness
?
Tot
sunt
mihi
remissa
,
quot
non
commissa
,
saith
S.
Augustine
piously
.
-
2.
Is
this
true
,
Who
can
understand
the
errours
he
hath
committed
?
Then
this
is
true
also
,
Quis
intelligit
quae
commissurus
est
,
Who
knows
what
sins
he
shall
fall
into
,
if
God
leave
him
to
himself
?
And
so
it
is
Motivum
vigilantiae
,
a
provocation
to
watchfulness
.
Thou
that
standest
now
,
little
knowest
thou
how
soon
,
and
how
foulely
thou
mayest
fall
,
if
thou
takest
not
heed
.
Consider
thy self
,
saith
S.
Paul
,
Gal.
vi
.
1.
lest
thou
also
be
tempted
.
Hazael
could
not
conceive
,
nor
believe
,
that
he
ever
should
be
so
cruel
,
and
bloudy
,
as
Elisha
foretold
him
,
What
,
am
I
a
Dog
,
that
I
should
do
so
?
It
could
not
enter
into
the
heart
of
S.
Peter
,
that
he
should
ever
deny
his
Master
,
though
Christ
forewarned
him
of
it
.
Rather
let
us
imitate
the
Apostles
;
when
they
heard
of
a
Traytour
,
they
all
cried
out
,
Master
,
Is
it
I
?
Wherein
they
discover
,
-
-
1.
A
confession
of
their
ignorance
,
They
knew
not
their
own
hearts
;
and
,
-
2.
A
suspicion
of
the
possibility
of
it
,
I
may
be
found
a
Traytour
,
for
ought
I
know
.
-
3.
Is
it
true
,
No
man
understands
his
sins
he
hath
committed
?
Then
,
Quis
intelligit
semina
peccatorum
?
Who
knows
all
the
seeds
of
sin
,
and
inclinations
unto
evil
,
that
are
in-bred
,
and
lie
lurking
in
his
heart
?
And
so
it
is
Motivum
humilitatis
,
a
provocation
to
humility
.
The
spawn
of
all
sin
is
in-bred
in
us
.
Original
sin
is
virtually
,
and
seminally
every
sin
.
As
all
natural
forms
are
produced
,
and
drawn
forth
;
de
potentia
materiae
,
from
the
first
matter
,
so
all
actual
sins
spring
and
grow
from
that
confused
Chaos
of
original
sin
.
In
respect
whereof
,
see
what
an
hideous
description
S.
Paul
makes
of
every
man
;
Their
throat
is
an
open
Sepulchre
,
with
their
tongues
have
they
used
deceit
,
the
poison
of
asps
is
under
their
lips
;
their
feet
are
swift
to
shed
bloud
,
Rom.
iii.
13.
&c.
Not
that
every
man
is
guilty
of
these
actual
sins
,
but
because
the
spawn
and
original
of
them
is
inbred
in
every
one
.
That
's
the
fourth
thing
,
the
Consequences
.
V.
Qui
usus
?
What
are
the
Uses
to
be
made
hereof
?
They
are
of
three
sorts
.
-
1.
Of
Conviction
.
-
2.
Of
Caution
.
-
3.
Of
Consolation
.
-
1.
Of
Conviction
.
Is
David
thus
troubled
,
and
perplexed
upon
examination
,
and
search
into
his
heart
?
-
-
1.
In
what
case
are
they
,
Qui
nunquam
inquirunt
,
who
never
so
much
as
call
their
hearts
to
examination
?
If
David
,
who
hath
so
often
reckoned
with
God
,
and
by
frequent
Repentance
labour'd
to
make
all
even
with
him
,
yet
finds
so
many
back-reckonings
;
how
fearful
is
their
case
,
who
multiply
their
arrearages
,
and
run
use
upon
use
,
and
never
account
with
him
?
-
2.
And
worse
;
In
what
case
are
they
,
Qui
peccata
abscondunt
?
If
David
searches
,
and
sorrows
for
unknown
sins
,
how
desperate
are
they
,
who
when
Conscience
accuses
,
and
would
ease
it self
by
sorrow
,
and
confession
,
do
smother
,
and
silence
it
?
See
,
the
least
grudgings
of
Conscience
affect
David
;
how
forlorn
are
they
then
,
who
when
their
Sin
,
like
the
Pox
▪
would
break
out
,
they
drive
it
in
again
,
as
Felix
did
,
and
strike
it
back
to
the
heart
?
-
3.
And
worst
of
all
are
they
,
Qui
palam
profitentur
,
who
are
sinners
,
and
know
themselves
so
,
and
glory
in
it
.
David
mourns
for
secret
sins
,
and
these
boast
themselves
in
manifest
Impieties
.
They
who
are
Saints
,
and
Angels
,
and
already
in
Heaven
,
in
compare
with
thee
,
mourn
for
suspicious
sins
,
and
thou
shewest
thy
sins
like
Sodom
,
and
triumphest
in
thine
abominations
.
-
2.
Of
Caution
,
Is
this
true
,
no
man
understands
his
errours
?
Then
,
-
-
1.
Non
sufficit
Iudicium
alienum
.
What
though
no
man
can
accuse
thee
of
sin
?
That
will
not
acquit
thee
.
Many
think
to
go
to
Heaven
by
the
voice
of
the
Country
,
if
no
man
can
blame
them
:
No
,
we
must
distinguish
betwixt
a
good
name
,
and
a
good
conscience
.
Fama
propter
homines
,
Conscientia
propter
Deum
,
saith
S.
Augustine
:
A
good
name
will
carry
it
amongst
men
;
but
it
is
a
good
conscience
only
that
can
acquit
us
before
God
.
Quid
prodest
tibi
neminem
habere
conscium
,
habenti
conscientiam
?
saith
Lactantius
.
What
though
thy
neighbours
and
brethren
absolve
thee
?
yet
God
and
thy
conscience
can
condemn
thee
.
The
good
Centurion
,
Luke
vii
.
carried
it
clear
by
the
voice
of
his
neighbours
,
Dignus
est
,
vers.
4.
He
is
worthy
that
thou
shouldst
come
to
him
;
Ey
,
but
his
own
conscience
reproves
him
,
vers.
7.
Domine
,
non
sum
dignus
,
Lord
I
am
not
worthy
to
come
unto
thee
.
-
2.
Is
this
true
,
none
can
understand
his
errours
?
Then
non
sufficit
Iudicium
proprium
;
the
absolutions
of
thine
own
conscience
cannot
fully
discharge
thee
.
I
know
nothing
by
my self
,
saith
S.
Paul
,
1
Cor.
iv
.
4.
Yet
am
I
not
hereby
justified
;
but
he
that
judgeth
me
is
the
Lord
;
who
can
find
fault
with
those
actions
which
we
account
unblameable
,
and
very
commendable
.
Aliter
judicat
peritus
artifex
,
aliter
imperitus
inspector
,
saith
S.
Aug.
A
skilful
workman
,
will
find
great
fault
there
,
where
an
unskilful
smatterer
can
see
no
failing
.
-
3.
Non
sufficit
Iudicium
Satanae
.
It
is
possible
Satan
may
not
be
able
to
accuse
us
,
and
yet
notwithstanding
,
his
silence
cannot
acquit
us
.
As
in
his
siftings
of
Iob
,
he
could
find
no
matter
of
any
just
accusation
.
In
that
Plea
against
Iob
,
the
Devil
non-suited
himself
,
he
had
nothing
to
object
against
him
.
As
S.
Chrysostom
observs
,
when
God
asked
Satan
the
second
time
,
Whence
comest
thou
Satan
?
The
Devil
answered
,
From
compassing
the
earth
:
he
doth
not
say
from
tempting
of
Iob
;
he
had
no
complaint
against
him
.
But
though
Satan
could
not
,
yet
God
could
,
and
did
lay
many
things
against
him
;
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
iniquities
of
my
youth
.
That
's
the
second
sort
.
-
3.
Of
Consolation
.
Art
thou
cast
into
this
perplexity
with
David
?
Cryest
thou
out
with
him
,
Who
can
understand
his
errours
?
Then
ease
and
comfort
thy self
,
with
these
three
relieving
Considerations
.
-
-
1.
Quis
intelligit
multitudinem
misericordiarum
?
Who
can
understand
the
multitude
of
Gods
mercies
and
compassions
?
They
are
not
onely
over
all
his
good
works
,
but
they
are
farr
beyond
,
and
above
,
and
over
all
our
evil
works
.
Thus
S.
Chrysostom
,
discoursing
upon
that
passage
,
Psal.
iii.
5
,
6.
Thy
mercy
,
O
Lord
,
is
in
the
heavens
,
and
thy
faithfulness
reacheth
unto
the
clouds
;
Thy
righteousness
is
like
the
great
mountains
,
thy
judgments
are
a
great
deep
.
See
,
saith
he
,
the
dimensions
of
his
mercy
are
farr
beyond
the
bounds
of
all
his
other
Attributes
:
The
height
of
the
Clouds
,
the
bigness
of
the
Mountains
,
the
depth
of
the
Sea
,
they
may
be
fathom'd
,
but
who
knows
the
largeness
of
the
Heavens
,
or
who
can
comprehend
the
multitudes
of
his
mercies
?
-
2.
Quis
intelligit
vim
,
&
virtutem
meriti
Christi
?
Doth
thy
heart
cry
out
,
Who
can
understand
his
errours
?
Quiet
and
comfort
it
with
this
Meditation
;
Who
can
understand
the
virtue
of
Christ's
bloud
,
the
price
of
his
merits
,
the
plenty
of
his
redemption
?
He
is
able
to
abolish
all
kinds
of
sin
.
His
bloud
is
compared
to
the
depth
of
the
Sea
;
I
will
cast
all
their
sins
into
the
depth
of
the
Sea
,
Micah
vii
.
19.
and
that
can
drown
Mountains
as
well
as
Mole-hills
.
The
strength
of
his
mercies
is
like
the
strength
of
the
Sun
,
and
that
can
dispel
the
thickest
clouds
,
as
well
as
the
thinnest
vapours
,
Isai.
xliv
.
22.
He
will
blot
out
as
a
thick
cloud
thy
transgressions
,
and
as
a
cloud
thy
sins
.
-
3.
Quis
intelligit
vim
poenitentiae
?
Answer
these
doubtings
of
thine
own
heart
,
with
this
Meditation
;
Who
understands
the
virtue
of
Repentance
?
-
1.
Of
general
Repentance
,
for
sins
known
,
and
unknown
.
In
this
case
,
if
upon
search
thou
canst
not
discover
all
thy
sins
,
deal
as
the
Israelites
were
to
do
,
in
finding
out
of
a
Murther
,
Deut.
xxi
.
1.
They
were
to
search
into
all
their
Cities
,
and
to
measure
round
about
them
,
and
if
they
could
not
find
it
out
,
they
were
to
pray
,
Lord
be
merciful
to
thy
people
.
So
,
measure
thou
,
and
search
thou
into
every
corner
of
thine
heart
,
and
say
unto
the
Lord
,
Forgive
me
mine
unknown
sins
.
Look
upon
the
whole
Law
of
God
,
and
acknowledge
the
whole
Indictment
,
plead
guilty
to
all
.
With
the
Publican
confess
thy self
a
sinner
;
with
David
confess
thy self
a
great
sinner
,
Psal.
xxv
.
with
S.
Paul
,
confess
thy self
the
greatest
of
sinners
.
This
very
general
Repentance
,
will
much
ease
and
comfort
thee
.
-
2.
Who
understands
the
virtue
of
daily
Repentance
?
There
is
great
use
of
that
to
ease
thee
of
these
anxieties
.
-
For
,
-
-
1.
It
hath
a
virtue
of
Prevention
of
greater
sins
.
The
daily
pumping
of
a
leaking
Ship
,
will
keep
it
from
sinking
.
As
they
do
,
who
would
prevent
the
Stone
,
they
will
daily
use
helps
to
carry
away
the
smaller
gravel
;
so
labour
thou
by
daily
Repentance
to
purge
away
thy
smaller
sins
,
and
thou
shalt
never
be
troubled
with
the
Stone
in
the
Heart
.
And
,
-
2.
Daily
Repentance
will
facilitate
the
harsh
and
bitter
work
of
Repentance
,
which
is
exceeding
unwelcome
to
flesh
and
bloud
.
Use
thy self
to
it
daily
,
and
it
will
free
thee
from
those
fearful
pangs
of
late
Repentance
.
A
green
wound
is
easily
cured
;
but
suffer
it
to
rankle
and
fester
,
then
lancing
and
searing
,
will
be
all
little
enough
.
'T
is
good
for
a
man
to
bear
the
yoke
of
Repentance
,
even
from
his
youth
;
it
will
make
it
more
easie
.
As
S.
Ambrose
speaks
,
if
it
be
diurna
,
it
will
not
be
diuturna
.
Those
quotidian
fits
will
be
both
shorter
and
easier
.
Every
day
reckon
with
thy
God
,
and
thy
Conscience
,
put
not
all
off
to
the
last
extremity
.
What
Christ
saith
of
Cares
,
is
most
true
of
Sins
and
Repentance
for
them
,
Sufficient
to
the
day
is
the
evil
thereof
.
Felix
qui
potuit
.
A
SERMON
ON
St.
JAMES
i.
22.
But
be
ye
doers
of
the
Word
,
and
not
hearers
onely
,
deceiving
your
own
selves
.
THis
passage
of
Scripture
is
S.
Iames
his
Exhortation
for
an
holy
,
and
religious
receiving
and
entertaining
the
word
of
God
.
A
duty
in
it self
exceeding
useful
and
beneficial
;
It
is
able
to
save
our
souls
;
no
less
good
comes
by
it
,
as
the
Apostle
tells
in
the
foregoing
verse
.
Now
miscarriages
in
such
weighty
performances
,
are
very
dangerous
and
prejudicial
.
The
best
things
,
when
they
are
abused
,
prove
most
mischievous
.
And
therefore
the
Apostle
contents
not
himself
to
commend
this
duty
to
us
at
large
,
and
in
general
terms
,
so
it
be
done
any
way
,
it
is
enough
,
all
is
well
;
but
prescribes
an
holy
manner
,
sets
down
a
strict
caveat
and
proviso
,
how
we
should
receive
the
word
of
God
,
so
that
we
may
reap
profit
by
it
,
and
be
blessed
in
the
deed
.
So
then
,
the
Text
it
is
a
strict
severe
Caveat
for
the
due
receiving
the
word
of
God
.
And
it
is
framed
in
that
manner
,
as
is
like
to
be
most
prevailing
,
and
effectual
;
and
that
is
,
by
forewarning
us
of
a
great
inconvenience
and
mischief
that
will
befall
us
,
if
we
fail
in
the
duty
.
And
so
in
the
words
we
may
observe
two
Particulars
:
-
1.
Officium
,
the
Duty
prescribed
,
and
enjoyned
us
:
-
2.
Periculum
,
the
great
Danger
we
run
into
,
if
we
fail
in
the
Duty
,
and
miscarry
in
the
performance
of
it
.
First
,
The
Duty
prescribed
;
and
in
it
observe
three
things
:
-
1.
Here
is
Suppositio
officii
praevii
;
A
previous
preparative
Duty
presupposed
;
that
is
,
Hearing
of
the
Word
;
we
must
become
Hearers
,
set
our selves
to
attend
,
and
listen
to
what
God
speaks
to
us
.
That
's
the
Duty
necessarily
implyed
,
and
supposed
.
-
2.
Here
is
Prohibitio
officii
erronei
;
A
Prohibition
of
a
gross
mistake
in
performance
of
this
Duty
;
Beware
you
err
not
in
this
duty
of
Hearing
,
and
place
all
your
Religion
in
bare
Hearing
,
as
if
that
were
all
which
God
requires
of
us
,
to
give
him
the
Hearing
;
That
's
expressed
in
this
word
,
Onely
;
Be
not
Hearers
onely
.
-
3.
Here
is
Injunctio
officii
debiti
;
The
main
,
full
,
compleat
Duty
we
owe
,
and
must
perform
,
to
the
word
of
God
,
if
we
look
for
any
good
by
it
.
What
's
that
?
We
must
be
Doers
of
the
Word
;
Practise
what
we
Hear
,
and
yield
our
Obedience
to
it
.
That
's
the
first
Particular
,
The
Duty
prescribed
.
Secondly
,
follows
the
other
Particular
of
the
Text
,
to
enforce
this
Duty
;
that
's
the
danger
and
mischief
we
shall
fall
into
,
if
we
fail
in
this
Duty
,
and
that
will
prove
to
be
an
heavy
miscarriage
,
We
shall
deceive
our
own
selves
.
First
,
Come
we
to
the
Duty
prescribed
;
and
in
it
,
to
the
I.
First
Particular
,
that
's
Suppositio
officii
;
The
Duty
presupposed
.
The
Text
premises
,
and
supposes
this
,
That
we
must
be
Hearers
.
And
because
there
are
many
things
that
will
crave
our
audience
,
and
the
ear
lyes
open
to
every
voyce
,
The
ear
is
not
satisfied
with
Hearing
,
saith
Solomon
,
Eccles.
i.
8.
therefore
in
point
of
Faith
and
Religion
,
the
Apostle
limits
our
Hearing
to
the
onely
,
and
peculiar
,
and
proper
Object
,
and
that
is
,
The
word
of
God
.
So
that
here
are
two
things
considerable
;
-
1.
The
limitation
of
the
Matter
,
that
must
take
up
our
Hearing
,
and
that
is
the
word
of
God
:
And
then
here
is
,
-
2.
The
prescription
of
the
Duty
,
this
word
of
God
must
be
Heard
,
and
attended
to
.
-
1.
Then
for
the
Object
.
All
our
religious
Hearing
must
be
conversant
about
this
one
thing
,
the
word
of
God
.
The
Text
places
us
,
like
Mary
,
at
Christs
feet
,
commends
unto
us
that
Unum
necessarium
,
that
one
thing
necessary
.
I
will
hear
what
God
the
Lord
will
say
,
saith
David
,
Psal.
lxxxv
.
8.
Thus
when
God
brings
his
Son
into
the
Church
,
he
confines
our
Hearing
unto
Christs
Voyce
,
This
is
my
Well-beloved
Son
,
Hear
him
,
Matth.
xvii
.
5.
Faith
hath
an
ear
for
no
other
Voyce
,
but
onely
to
Christs
Voyce
,
speaking
in
the
Scripture
.
Rom.
x.
17.
Faith
comes
by
Hearing
,
and
Hearing
by
the
word
of
God
.
'T
is
the
indoles
,
and
natural
disposition
of
Faith
,
to
listen
to
Christs
Voyce
,
and
to
none
but
his
.
My
Sheep
Hear
my
Voyce
,
but
the
voyce
of
strangers
they
will
not
Hear
,
Iohn
x.
Thus
Origen
expresseth
it
,
Ut
naturalis
quidam
attractus
quibusdam
inest
,
ut
magneti
ad
ferrum
,
bitumini
ad
ignem
;
sic
Fidei
ad
Divinum
Verbum
.
As
onely
the
loadstone
draws
the
iron
to
it
,
nothing
else
;
so
the
word
of
God
onely
can
draw
our
Faith
unto
it
,
and
make
us
fasten
upon
it
.
-
There
are
three
things
we
should
aym
at
in
our
religious
Hearing
;
and
all
three
are
the
peculiar
effects
of
the
word
of
God
:
-
-
1.
To
Enlighten
us
.
-
2.
To
Regenerate
,
and
Reform
us
.
-
3.
To
Save
us
;
-
-
1.
It
is
proper
to
the
blessed
Word
,
to
Enlighten
us
,
and
to
acquaint
us
with
the
mind
of
God
.
He
opened
their
understanding
,
that
they
might
understand
the
Scripture
,
Luke
xxiv
.
45.
The
holy
Scripture
,
that
is
able
to
make
us
wise
to
Salvation
,
2
Tim.
3.
15.
And
when
all
comes
to
all
,
Saving
Wisdome
,
it
is
the
only
Wisdome
.
By
thy
Precepts
I
get
understanding
,
saith
David
,
Psal.
cxix
.
104.
Ignorance
of
this
Word
,
't
is
the
mother
and
breeder
of
all
errour
.
Ye
err
,
not
knowing
the
Scriptures
,
saith
Christ
to
the
Sadduces
,
Matth.
xxii
.
29.
This
Word
made
David
wiser
then
his
Elders
,
for
all
their
age
and
experience
;
it
made
him
wiser
then
his
Teachers
,
for
all
their
craft
and
policies
,
Psal.
cxix
.
98
,
99
,
100.
-
2.
It
is
proper
to
this
good
word
of
God
,
to
Regenerate
,
to
Sanctifie
,
and
Reform
us
.
Of
his
own
will
hath
he
begot
us
with
the
word
of
Truth
,
Iames
i.
18.
The
Word
hath
Vim
seminalem
,
&
plasticam
;
't
is
the
onely
proper
seed
of
Regeneration
.
So
saith
our
Saviour
in
that
holy
Prayer
of
his
for
his
Disciples
,
Sanctifie
them
through
thy
Truth
,
thy
Word
is
Truth
,
Iohn
xvii
.
17.
And
again
,
Now
are
ye
clean
through
the
Word
which
I
haue
spoken
unto
you
,
Iohn
xv
.
3.
It
,
and
it
onely
,
can
quicken
us
,
and
cleanse
us
;
can
sanctifie
,
and
reform
us
.
-
3.
Salvation
,
it
is
proper
to
this
word
of
God
.
Search
the
Scriptures
,
for
in
them
ye
think
to
have
eternal
life
,
Iohn
v.
39.
In
other
Truths
there
may
be
Sal●…britas
quaedam
,
in
hac
salus
ipsa
●…renda
est
.
Some
sober
Truths
may
be
in
other
words
;
but
saving
Truth
is
onely
to
be
found
in
the
Word
of
God
.
The
Angel
to
Cornelius
,
gives
this
Testimony
of
it
,
Acts
xi
.
14.
Send
for
Peter
,
he
shall
tell
thee
Words
,
whereby
thou
,
and
all
thine
house
shall
be
saved
.
It
is
the
main
end
of
the
Scriptures
,
Iohn
xx
.
31.
These
are
written
,
that
,
believing
,
ye
might
have
life
through
his
Name
.
'T
is
called
,
The
Word
of
life
,
Phil.
ii
.
16.
S.
Paul
calls
this
Word
of
the
Gospel
,
The
Power
of
God
to
Salvation
,
Rom.
i.
16.
'T
is
called
The
Gospel
of
the
Grace
of
God
,
Acts
xx
.
'T
is
the
Gospel
of
the
Kingdome
,
Matth.
iv
.
The
Gospel
of
Salvation
,
Ephes.
i.
and
so
the
onely
Object
of
the
hearing
of
Faith
.
-
2.
Here
is
Praescriptio
actus
.
Our
Attention
and
Hearing
of
this
blessed
Word
,
't
is
enjoyn'd
us
.
'T
is
no
indifferent
,
arbitrary
thing
left
to
our
own
choyce
and
liking
;
come
to
it
at
your
leisure
,
or
stay
at
home
at
your
pleasure
:
but
imposed
upon
us
by
a
strong
Obligation
.
-
-
1.
It
is
enjoyn'd
us
as
a
Duty
.
'T
is
the
Preface
which
God
premises
to
his
Law
,
Hear
O
Israel
.
Necessity
is
laid
upon
us
,
and
wo
be
to
us
,
if
we
do
not
.
So
S.
Iames
,
chap.
i.
19.
Let
every
man
be
swift
to
Hear
:
Swift
,
ready
,
quick
,
diligent
,
suffer
not
a
word
to
fall
to
the
ground
.
He
that
planted
the
ear
,
shall
not
he
Hear
,
saith
David
,
Psal.
xciv
.
9.
It
follows
as
strongly
,
He
that
planted
the
ear
,
shall
not
he
be
Heard
?
Shall
we
turn
the
deaf
ear
to
him
,
who
hath
given
us
our
Hearing
?
This
Law
,
't
is
strengthned
with
a
Curse
.
He
that
turns
away
his
ear
from
Hearing
the
Law
,
even
his
prayer
shall
be
abominable
,
saith
Solomon
,
Prov.
xxviii
.
As
if
he
should
say
,
He
who
abhorrs
to
hear
God
,
God
will
abhorr
to
hear
him
.
That
's
no
great
matter
,
saith
the
prosane
man
;
let
not
him
trouble
us
with
Preaching
,
and
we
will
not
trouble
him
with
Praying
.
Oh
,
say
not
so
,
there
will
come
a
time
when
we
would
be
glad
God
would
hear
us
,
as
David
speaks
,
Psal.
xxviii
.
Lest
if
thou
be
silent
to
me
,
makest
as
if
thou
wouldst
not
hear
,
I
become
like
them
that
go
down
into
the
pit
.
What
said
Iotham
?
Hearken
unto
me
,
that
God
may
hearken
unto
you
,
Iudg.
ix
.
7.
As
it
is
a
Duty
,
so
-
2.
It
is
a
weighty
duty
,
not
sleightly
to
be
esteemed
.
'T
is
a
great
part
of
our
Religion
.
In
it
we
make
a
real
protestation
of
our
allegiance
and
humble
subjection
,
which
we
owe
to
our
God
.
By
it
we
acknowledg
him
to
be
the
Supreme
Law-giver
in
his
Church
.
Hear
him
,
was
the
word
by
which
Christ
was
declared
the
great
Prophet
,
and
Doctour
of
his
Church
.
-
3.
It
is
a
fundamental
duty
;
the
prime
original
duty
of
our
Religion
;
the
breeder
,
and
mother
,
and
nurse
of
all
other
duties
which
we
owe
to
God
.
Hearing
,
and
receiving
the
Word
,
it
is
the
in-let
and
entrance
of
all
piety
.
As
the
first
insinuations
of
sin
were
conveyed
by
the
ear
into
our
first
Parents
,
so
the
first
inspirations
of
Grace
have
the
same
entrance
.
S.
Paul
makes
it
the
first
beginning
of
Religion
.
Rom.
x.
14.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
How
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
Auris
,
't
is
Os
animae
,
saith
S.
Augustine
.
The
soul
is
nourished
by
the
ear
,
as
the
body
receives
nourishment
by
the
mouth
.
-
4.
It
is
a
duty
exceeding
profita●…e
,
and
beneficial
to
us
.
Many
rich
and
precious
Promises
are
made
to
the
due
receiving
and
entertaining
of
the
word
of
God
.
See
two
main
ones
in
the
Context
:
-
-
1.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
engraffed
Word
;
able
to
alter
and
change
our
nature
;
of
a
wild
Crab-stock
,
it
will
make
it
a
kindly
Plant.
Invenit
labruscam
,
saith
Chrysostom
,
facit
Olivam
.
It
sanctifies
our
nature
,
and
makes
it
fructifie
.
-
2.
It
is
able
to
save
our
souls
:
Isal.
lv
.
Hear
,
and
your
soul
shall
live
.
There
is
in
it
a
Divine
Power
to
free
us
from
perdition
,
to
give
us
entrance
and
admission
into
heaven
.
They
have
Moses
and
the
Prophets
,
saith
Abraham
to
Dives
;
if
they
listen
to
them
,
they
may
escape
this
place
of
●…orment
,
Luke
xvi
.
-
5.
It
is
Perpetuum
officium
;
not
only
a
duty
and
means
to
beget
Grace
at
first
,
but
of
perpetual
use
to
encrease
and
continue
it
.
It
is
not
onely
Semen
,
but
Lac
;
not
onely
Lac.
but
Cibus
.
It
is
not
onely
incorruptible
Seed
to
beget
us
,
1
Pet.
i.
23.
but
Milk
to
nourish
us
,
1
Pet.
ii
.
2.
not
onely
Milk
,
but
Strong-meat
to
strengthen
us
,
Heb.
v.
You
shall
see
the
date
of
this
duty
of
Hearing
,
Psal.
xcv
.
Donec
cognominatur
hodiè
,
While
it
is
called
to
day
,
hear
his
voyce
;
the
day
of
Grace
,
the
day
of
Life
:
This
bodiè
,
must
be
quotidiè
;
This
day
must
be
every
day
.
Consider
the
multiplicity
of
duties
required
of
us
,
the
imperfections
of
knowledg
in
the
best
of
us
,
the
weakness
of
Grace
that
still
hangs
about
us
;
those
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
S.
Paul
calls
them
,
the
Wantings
of
our
faith
,
still
to
be
made
up
;
and
it
will
appear
,
this
Hearing
of
the
Word
to
be
a
perpetual
duty
.
We
have
done
with
the
first
Particular
,
the
Duty
supposed
;
Now
follows
,
II.
The
second
,
that
is
Prohibitio
officii
erronei
,
the
Mistake
we
must
beware
of
,
in
performing
this
Duty
.
Hear
we
must
,
but
we
must
not
onely
Hear
:
As
if
he
should
say
,
All
Religion
is
not
in
Hearing
,
mistake
not
your selves
,
more
goes
to
make
a
good
Christian
then
bare
Hearing
.
There
are
more
duties
then
onely
Hearing
,
which
we
owe
to
this
word
of
God
.
Take
it
in
these
Particulars
:
-
1.
Hearing
,
't
is
not
Totum
officium
;
't
is
not
the
whole
summ
,
and
body
of
Christianity
and
Religion
;
it
is
but
a
part
onely
:
All
our
Religion
,
it
is
not
in
lissening
and
attending
to
the
word
read
,
or
preach'd
to
us
.
The
body
of
Religion
,
't
is
like
the
natural
body
of
a
man
,
it
consists
of
many
members
,
and
parts
;
many
several
joynts
required
to
the
making
up
of
an
entire
body
;
heart
and
head
,
and
hands
and
feet
;
so
Religion
consists
of
several
Services
;
●…earing
,
praying
,
practising
,
doing
holily
,
suffering
patiently
;
it
puts
all
graces
to
their
due
exercise
.
He
cannot
be
accounted
a
man
,
who
is
destitute
of
any
vital
,
or
substantial
part
;
nor
can
he
go
for
a
good
Christian
,
who
wilfully
fails
in
any
of
those
holy
duties
,
that
are
required
of
him
.
Pietas
consistit
ex
integris
causis
.
He
is
no
substantial
Christian
,
who
is
good
at
some
one
duty
of
Religion
,
and
fails
in
all
others
;
can
hear
well
,
frequent
the
Church
,
li●…en
to
a
Sermon
,
but
there
's
all
.
We
must
not
place
all
Piety
in
one
part
of
it
,
shrink
up
all
Religion
into
one
Duty
,
though
never
so
weighty
.
'T
was
the
Pharisee's
Religion
,
he
inquired
after
some
one
great
Commandement
.
No
,
saith
Christ
,
The
second
is
like
unto
it
.
He
who
fails
in
one
,
is
guilty
of
all
.
He
who
saith
,
Thou
shalt
not
miss
a
Sermon
;
saith
also
,
Thou
shalt
not
neglect
Prayers
,
and
other
Duties
of
Christianity
.
Now
,
if
thou
fail'st
in
any
of
these
,
thou
art
a
Transgresson
These
things
ye
ought
to
have
done
,
and
not
to
leave
other
things
undone
,
is
Christs
rule
for
obedience
.
Add
to
your
knowledge
,
other
graces
,
saith
S.
Peter
,
2
Pet.
i.
5
,
6.
Fear
God
,
and
keep
(
all
)
his
commandements
;
Hoc
est
totum
hominis
;
that
's
the
whole
Duty
of
man
.
-
2.
Hearing
,
it
is
but
par●…s
initialis
;
as
it
is
but
one
part
of
piety
,
so
it
is
but
the
first
part
,
and
stop
of
piety
;
It
is
inter
principia
.
As
,
to
life
and
growth
,
is
required
nourishment
;
to
that
,
concoction
;
to
that
,
feeding
,
and
receiving
meat
:
Now
as
he
,
who
onely
tastes
meat
,
and
goes
no
further
,
is
far
off
from
nourishment
,
because
he
stays
at
the
beginning
,
〈◊〉
nothing
;
(
hearing
is
but
feeding
,
practising
is
concocting
and
nourishing
,
)
or
as
he
who
travels
,
must
not
onely
set
out
,
but
hold
on
,
or
he
will
not
finish
his
journey
;
so
in
piety
,
hearing
is
but
the
first
step
,
a
progress
must
be
made
in
all
other
Duties
.
-
3.
Hearing
,
it
is
not
officium
propter
see●…
▪
It
is
a
religious
Duty
,
but
not
prescribed
for
it
se●…
,
but
in
reference
,
and
subordination
to
other
Duties
;
't
is
propter
aliud
;
like
those
Arts
that
are
called
,
Instrumental
Arts
,
a●…d
are
onely
to
enable
,
and
fit
us
for
other
,
and
higher
Preformances
;
their
use
is
onely
for
Preparation
;
so
it
is
in
hearing
and
knowing
Gods
word
;
the
knowledge
of
it
is
not
onely
that
we
should
know
it
,
but
to
enable
us
for
further
Duties
.
As
in
Husbandry
,
ploughing
and
sowing
is
not
for
it self
,
but
it
aims
at
〈◊〉
,
and
reaping
;
〈◊〉
so
with
Hearing
,
that
is
but
receiving
of
Seed
;
fructifying
in
good
works
,
that
's
the
end
and
harvest
of
Hearing
.
-
4.
Hearing
,
it
is
levissimum
officium
;
In
compare
with
the
substantial
parts
of
plety
,
bare
Hearing
is
but
an
easie
Duty
.
Indeed
to
hear
as
we
should
do
,
attentively
,
reverently
,
devoutly
,
is
a
Task
of
some
Pains
,
but
yet
of
a
great
deal
easier
Discharge
,
then
other
Duties
are
.
Hypocrisy
and
Formality
,
will
be
very
assiduous
in
lissening
and
attending
,
Swift
to
hear
;
but
slow
and
dull
to
more
weighty
Performances
.
Repentance
and
Mortification
,
and
the
Trade
of
Godliness
in
Holiness
and
Righteousness
,
Oh
,
that
is
an
hard
saying
.
How
unworthy
is
it
,
to
put
off
God
with
such
slight
Services
,
to
mock
him
with
such
easie
Performances
;
tithe
Mint
,
and
Annise
:
but
the
great
things
of
the
Law
are
too
heavy
for
us
.
Thus
we
see
that
onely
hearing
of
Gods
word
,
falls
short
of
our
main
duty
,
makes
us
no
good
Christians
.
And
not
only
bare
hearing
,
but
take
this
hearing
with
all
the
advantages
of
it
,
that
are
short
of
practice
;
all
make
it
but
a
defective
duty
,
such
as
will
fail
us
,
and
be
unprofitable
unto
us
.
It
may
be
we
will
grant
,
that
the
bare
,
outward
,
bodily
hearing
of
the
Word
,
may
be
justly
reproveable
;
but
yet
we
think
to
make
it
good
,
if
our
hearing
be
qualified
,
and
attended
with
some
commendable
conditions
,
which
we
hope
will
be
accepted
,
and
stand
us
in
some
stead
:
As
,
-
1.
If
it
be
a
diligent
Hearing
,
constant
,
and
assiduous
;
if
we
frequent
the
House
of
God
,
miss
not
any
opportunity
of
hearing
the
Word
,
that
we
hope
will
go
for
good
Service
,
and
stand
us
in
some
stead
:
if
we
be
such
as
S.
Iames
speaks
of
,
Verse
19.
Celeres
ad
audiendum
,
Swift
to
hear
,
in
season
,
and
out
of
season
,
upon
all
occasions
.
Indeed
such
as
are
backward
to
this
duty
,
seldom
setting
themselves
to
be
instructed
,
often
estranging
themselves
from
the
Service
of
God
;
such
as
make
this
duty
to
give
place
to
every
avocation
,
or
worldly
business
,
their
hearing
we
grant
is
to
little
purpose
.
Nay
,
not
onely
such
Backwardness
is
sinful
,
but
even
a
diligent
frequenting
of
this
Duty
,
such
as
will
miss
no
occasion
,
but
will
wait
daily
at
Wisdoms
doors
,
yet
if
they
rest
in
that
,
their
Religion
is
Vain
.
S.
Paul
tells
of
some
that
are
always
learning
,
and
so
would
be
taken
for
devout
Christians
,
and
yet
he
passeth
an
hard
censure
upon
them
.
And
Christ
telleth
us
of
such
who
could
affirm
,
they
were
his
constant
Auditours
,
heard
him
daily
preach
in
their
Synagogues
,
and
yet
they
come
short
of
Heaven
;
our
Saviour
tells
them
plainly
,
He
knows
them
not
.
Will
you
see
what
Christ
saith
to
a
very
forward
,
and
diligent
Auditory
,
that
frequented
his
Preaching
,
Luke
xii
.
1.
There
were
gathered
together
an
innumerable
multitude
of
people
,
in
so
much
that
they
trod
one
upon
another
;
Here
was
great
Forwardness
,
a
full
Congregation
;
Well
,
what
is
the
lesson
he
commends
to
them
?
He
saith
to
them
,
Beware
of
hypocrisy
;
All
this
Diligence
,
and
Forwardness
,
may
be
so
farr
from
sound
Piety
,
that
it
may
be
no
better
then
gross
Hypocrisie
.
So
then
,
bare
Hearing
,
though
it
be
diligent
,
and
assiduous
,
will
not
go
for
good
Service
.
-
2.
What
if
it
be
Hearing
with
some
Proficiency
,
when
we
so
hear
as
that
we
understand
,
and
grow
in
knowledge
,
and
our
mind
is
edified
,
such
as
do
as
Christ
bids
them
do
,
Hear
,
and
understand
,
Matth.
xv
.
10.
or
,
as
he
speaks
Mark
xiii
.
14.
Let
him
that
readeth
,
understand
;
such
an
hearing
,
we
trust
,
will
serve
the
turn
.
Indeed
,
to
be
always
learning
,
and
yet
never
to
come
to
the
knowledge
of
the
truth
,
as
S.
Paul
complains
of
some
Dullards
,
2
Tim.
iii.
7.
such
as
he
reproves
,
Heb.
v.
11.
that
are
Segnes
auribus
,
Dull
of
hearing
;
still
remaining
unskilful
in
the
word
of
righteousness
;
have
Line
upon
Line
,
Precept
upon
Precept
,
and
yet
no
Proficiency
;
such
as
the
Psalmist
complains
of
,
that
after
long
teaching
,
still
err
in
their
hearts
,
that
have
not
known
Gods
ways
,
Psal.
xcv
.
that
are
wise
to
do
evil
,
but
to
do
well
have
no
knowledge
;
Such
Hearers
we
grant
are
unprofitable
,
they
can
reap
no
good
by
it
.
Nay
,
not
onely
such
,
but
if
thou
beest
an
understanding
,
and
in
that
way
,
a
proficient
Auditour
,
attainest
to
a
great
measure
of
knowledge
in
the
mysteries
of
Religion
;
such
as
S.
Paul
describes
,
Rom.
ii
.
18
,
19
,
20.
One
,
who
knowest
Gods
will
,
and
art
instructed
out
of
the
Law
,
that
canst
be
a
guide
of
the
blind
,
a
light
of
them
that
are
in
darkness
,
an
instructer
of
the
foolish
,
a
teacher
of
babes
,
and
hast
the
form
of
knowledge
,
and
of
truth
in
the
law
;
yet
,
even
this
great
progress
in
knowledge
,
if
thou
stoppest
there
,
will
stand
thee
in
no
stead
.
Wert
thou
able
to
understand
all
Mysteries
,
to
resolve
all
doubts
,
to
clear
all
difficulties
in
the
Scripture
;
dost
thou
understand
all
that
's
preach'd
,
remember
all
,
talk
of
it
to
others
,
and
instruct
them
in
it
;
't
is
much
:
but
yet
thou
art
but
an
unprofitable
Hearer
for
all
this
.
Hell
is
full
of
such
Auditours
;
beware
of
it
;
even
this
Hearing
,
with
Proficiency
in
knowledge
,
if
thou
go
no
further
,
will
fail
thee
at
last
.
-
3.
But
what
if
our
hearing
,
go
another
step
further
,
and
so
it
be
an
affectionate
Hearing
,
that
we
hear
the
word
with
great
warmth
of
affection
,
sure
then
we
are
past
danger
;
such
kind
of
Hearing
will
go
for
currant
,
and
be
well-excepted
;
-
-
1.
If
we
bring
with
us
to
our
hearing
of
the
Word
,
the
affection
of
reverence
;
Indeed
that
's
exceeding
lovely
.
A
reverend
Auditour
is
a
comely
Creature
in
Gods
Church
;
he
beautifies
the
Congregation
,
and
makes
it
honourable
.
As
for
drowzy
,
and
heedless
,
and
prophane
Auditours
;
such
as
with
the
same
spirit
hear
Gods
word
,
as
they
would
hear
any
common
Discourses
;
the
Church
,
and
the
Market-place
is
all
one
to
them
,
they
shew
no
awful
demeanour
in
hearing
Gods
,
Word
,
we
cry
shame
of
them
;
such
are
blots
,
and
spots
in
our
Congregations
:
But
if
we
come
with
reverence
into
Gods
House
,
listen
as
to
the
voice
of
God
with
reverence
and
fear
,
compose
our selves
to
such
a
deportment
,
as
may
suit
with
that
sacred
work
which
we
are
about
;
we
hope
that
will
pass
for
a
full
discharge
of
our
duty
,
and
make
us
good
Christians
beyond
exception
.
No
,
verily
;
Reverend
Hearing
,
without
Religious
Practising
,
is
but
mocking
of
God
.
The
Son
that
Christ
speaks
of
in
the
Gospel
,
Matth.
xxi
.
28.
when
his
Father
bid
him
,
go
work
in
his
Vineyard
,
heard
him
,
and
answered
him
very
reverently
,
said
to
him
forthwith
,
I
go
Sir
;
but
that
was
all
.
He
gave
his
Father
,
a
regardful
,
and
reverend
answer
;
but
for
all
that
,
he
went
not
,
and
is
condemned
for
it
.
So
the
young
man
in
the
Gospel
,
that
in
all
the
haste
would
needs
be
a
Disciple
of
Christ
,
demean'd
himself
to
Christ
exceeding
reverently
,
Mark
x.
17.
He
came
running
,
and
fell
down
on
his
knees
to
Christ
,
and
calls
him
,
Good
Master
,
and
desires
to
be
instructed
of
him
;
but
that
was
all
.
For
when
Christ
injoyns
him
what
to
do
,
he
turns
his
back
upon
our
Saviour
,
refused
to
obey
him
.
So
then
,
a
reverend
hearing
will
not
suffice
,
if
it
stops
there
,
and
comes
short
of
practising
.
-
2.
What
if
we
bring
with
us
another
commendable
affection
in
our
hearing
,
the
affection
of
joy
,
and
gladness
,
and
delight
in
Hearing
?
That
is
much
indeed
;
we
hope
that
will
be
accepted
.
As
for
those
,
who
are
listless
in
this
Duty
,
who
have
no
appetite
,
find
no
rellish
,
taste
no
sweetness
in
the
word
of
God
,
we
condemn
them
for
unworthy
Auditours
;
such
as
call
the
Word
of
the
Lord
,
A
Burthen
,
as
they
did
in
the
Prophet
Ieremiah's
time
.
It
was
a
by-word
with
them
so
to
taunt
the
Prophet
,
What
is
the
burden
of
the
Lord
?
Ier.
xxiii
.
Or
like
those
whom
the
Prophet
Malachi
complains
of
,
Chap.
i.
13.
they
cried
out
,
What
a
weariness
is
it
to
serve
the
Lord
!
they
snuffed
at
it
.
Or
,
as
those
in
Amos
his
time
,
Chap.
viii
.
5.
who
would
fain
be
rid
of
the
days
of
Gods
worship
,
saying
,
When
will
the
new
Moon
be
gone
,
and
the
Sabbath
,
that
we
may
fall
to
our
work
again
?
Such
kind
of
Auditours
have
little
hope
to
find
mercy
,
or
acceptance
with
God
.
Nay
,
not
onely
such
,
but
thou
mayst
hear
the
word
of
God
with
joy
,
and
much
pleasure
,
account
the
Sabbath
a
delight
;
and
,
yet
if
thou
restest
there
,
and
failest
in
point
of
practice
,
and
obedience
,
thy
Religion
is
vain
.
Ezekiel
met
with
such
kind
of
Auditours
,
who
took
great
delight
in
hearing
him
preach
,
Chap.
33.
32.
Lo
,
saith
God
to
Ezekiel
,
thou
art
unto
them
as
a
very
lovely
song
,
of
one
that
hath
a
pleasant
voice
,
and
can
play
well
on
an
instrument
,
for
they
hear
thy
words
,
and
doe
them
not
.
Oh!
they
were
much
taken
with
Ezekiel's
Sermons
,
they
were
as
Musick
to
them
,
sweet
aires
,
delicate
strains
,
they
were
ravished
with
his
eloquence
,
but
that
was
all
;
the
Musick
is
ended
,
and
so
was
all
their
Devotion
.
-
Thus
our
Saviour
compares
some
sort
of
Auditours
to
stony
ground
.
And
what
are
they
?
Such
as
hear
the
word
,
and
with
joy
receive
it
,
but
it
never
takes
root
,
or
fructifies
with
them
,
Matth.
xiii
.
The
seed
rots
under
the
clods
,
as
the
Prophet
Ioel
speaks
,
Chap.
i.
17.
Such
Auditours
were
the
High
Priests
Officers
,
who
were
sent
to
apprehend
Christ
;
they
were
transported
with
his
heavenly
Sermons
,
Never
man
spake
,
as
this
man
speaks
,
Ioh.
vii
.
46.
but
yet
fell
short
of
Salvation
.
Nay
,
Herod
,
as
wicked
a
man
as
he
was
,
was
much
delighted
in
Iohn
Baptist's
preaching
.
Mark
vi
.
20.
't
is
said
,
He
feared
Iohn
,
accounted
him
an
holy
man
,
observed
him
,
and
heard
him
gladly
;
and
yet
Herod
was
a
Reprobate
for
all
that
.
'T
is
S.
Augustine's
Question
,
Nunquid
omnes
qui
delectantur
,
mutantur
?
Mistake
not
,
saith
he
;
many
are
delighted
to
hear
Sermons
,
that
yet
are
never
the
better
for
them
;
Delectare
,
suavitatis
est
;
sed
flectere
,
victoriae
.
There
is
that
sweetness
in
the
word
of
God
which
may
much
delight
us
;
but
then
the
word
hath
got
a
full
conquest
over
us
,
when
it
bowes
and
bends
us
to
the
obedience
of
it
.
That
's
a
second
;
Hearing
with
delight
is
not
the
thing
that
God
accepts
,
if
it
falls
short
of
Practice
.
-
3.
But
what
if
this
hearing
of
the
word
of
God
doth
so
much
affect
us
,
that
it
begets
many
good
motions
in
us
;
and
we
find
our selves
inwardly
wrought
upon
,
many
good
thoughts
and
purposes
are
stirred
up
,
and
quickned
in
us
;
then
we
conclude
,
we
are
right-good
Auditours
,
and
have
heard
to
purpose
.
Indeed
,
those
that
are
never
affected
,
or
moved
with
all
that
they
hear
,
dead-hearted
men
,
not
all
the
words
in
Gods
book
can
so
much
as
stirr
them
;
such
as
Christ
speaks
of
,
Matth.
xi
.
17.
We
have
piped
unto
you
,
and
you
have
not
danced
,
we
have
mourned
unto
you
,
and
you
have
not
wept
;
the
Promises
cannot
allure
them
,
the
Threatnings
of
Gods
word
cannot
affright
them
;
brawny-hearted
men
,
nothing
can
enter
into
them
;
No
hope
of
such
men
.
Ey
,
but
we
,
you
should
know
,
are
other-ghess
men
,
are
much
taken
at
a
Sermon
;
when
we
hear
God
thundering
out
Judgments
,
we
tremble
at
them
;
when
he
offers
his
Promises
,
we
are
much
affected
with
them
;
and
for
his
Commandements
we
purpose
to
observe
them
;
Is
not
this
sufficient
?
No
,
even
such
kind
of
Hearers
,
if
they
proceed
no
further
,
will
fall
short
of
heaven
.
A
man
may
be
in
that
condition
that
Capernaum
was
,
even
be
lifted
up
to
heaven
sometimes
,
upon
some
good
motions
,
and
yet
for
all
that
,
with
Capernaum
be
cast
down
to
hell
.
Balaam
had
his
devout
wishes
,
very
heavenly
raptures
,
and
yet
a
Cast-away
.
Agrippa
had
a
great
pang
of
devotion
at
S.
Paul's
Sermon
;
he
was
well-nigh
a
Christian
on
the
sudden
,
but
nothing
came
of
it
.
Felix
was
much
wrought
upon
by
S.
Paul's
preaching
;
it
made
him
to
tremble
,
and
quake
,
but
he
proved
a
Reprobate
.
A
man
may
be
Sermon-sick
,
and
have
a
qualm
come
over
his
conscience
,
and
some
gripes
of
remorse
,
and
yet
recover
again
his
old
sinfull
temper
,
and
never
be
converted
,
Non
concipi
tantum
sufficit
,
sed
&
nasci
,
saith
S.
Augustine
.
'T
is
not
the
conceptions
,
but
the
birth
of
the
new
man
that
makes
us
Christians
.
These
conceptions
may
prove
abortive
;
like
the
untimely
fruit
of
a
woman
,
never
see
the
Sun
.
Ye
may
have
sudden
flashes
,
good
moods
,
passionate
wishes
,
nay
purposes
,
and
good
intendments
at
the
hearing
of
Gods
Word
,
and
yet
ye
may
miscarry
.
Many
good
purposes
have
been
thought
on
,
and
yet
the
men
who
made
them
are
in
Hell
.
'T
is
not
purposes
,
but
performances
that
will
bring
us
to
Heaven
.
We
have
done
with
the
second
,
Prohibitio
officii
erronei
;
bare
Hearing
,
though
accompanied
with
many
good
qualities
,
will
not
do
it
.
We
come
to
the
next
;
that
is
,
III.
Injunctio
officii
debiti
;
Be
doers
of
the
word
.
And
here
comes
in
the
Conjunction
of
both
duties
,
Hearing
,
and
Doing
.
These
put
together
,
make
up
a
good
Christian.
Still
ye
shall
find
the
Scripture
puts
these
two
together
,
Hearing
,
and
Doing
,
Deut.
5.
28
,
29.
This
people
have
well
said
,
all
that
they
have
spoken
;
O
that
there
were
such
an
heart
in
them
,
that
they
would
keep
all
my
Commandments
alwayes
.
And
so
again
,
Vers.
1.
Hear
,
O
Israel
,
the
Statutes
,
and
Iudgments
which
I
speak
in
your
ears
this
day
,
that
ye
may
learn
them
,
and
keep
,
and
do
them
.
And
this
is
not
onely
the
voyce
of
the
Law
,
but
of
the
Gospel
too
;
Not
onely
Moses
,
but
Christ
,
is
for
doing
.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
,
Iohn
xiii
.
17.
And
great
reason
there
is
for
this
Conjunction
,
to
keep
these
two
duties
close
,
and
undivided
,
Hearing
,
and
Doing
;
to
know
,
and
to
perform
.
Not
to
hear
,
nor
know
,
breeds
a
blind
Religion
;
we
would
be
doing
,
but
we
know
not
what
.
To
know
,
and
not
to
do
,
breeds
a
lame
Religion
;
we
see
our
way
,
but
we
walk
not
in
it
.
Both
are
requisite
to
true
Religion
.
That
the
soul
be
without
knowledge
,
it
is
not
good
,
Prov.
xix
.
2.
And
if
it
hath
knowledge
,
without
practise
,
't
is
never
a
whit
the
better
.
For
,
as
the
bare
knowledge
of
evil
,
if
we
do
not
practise
it
,
makes
us
never
the
worse
:
so
the
knowing
of
good
,
if
we
do
not
practise
it
,
make
us
not
the
better
.
-
1.
The
nature
of
Religion
requires
it
.
What
is
Religion
?
Wherein
consists
it
?
It
is
not
a
matter
of
contemplation
,
but
of
action
;
't
is
an
operative
practick
virtue
.
It
is
an
art
of
holy
living
.
It
begets
not
a
speculative
knowledge
swimming
in
the
brain
,
but
works
devotion
,
and
obedience
in
the
heart
and
life
.
'T
is
not
a
doctrine
of
words
,
and
names
,
as
Gallio
prophanely
mistermed
Christianity
;
Non
magna
loquimur
,
sed
vivimus
,
saith
Tertullian
.
Christians
are
not
talkers
,
but
doers
.
'T
is
not
a
verbal
profession
,
but
matter
of
practice
and
action
.
-
2.
The
Authour
of
Religion
,
is
represented
in
Scripture
,
not
as
a
Teacher
,
or
Doctor
onely
,
but
as
a
Commander
,
and
Law-giver
.
There
is
one
Law-giver
,
saith
S.
Iames
,
who
is
able
to
save
,
and
to
destroy
;
Chap.
iv
.
12.
So
the
Prophet
Isaiah
,
Chap.
xxxiii
.
22.
The
Lord
is
our
Iudge
,
the
Lord
is
our
Law-giver
,
the
Lord
is
our
King
.
A
King
,
a
Law-giver
,
a
Judge
;
words
importing
,
and
requiring
duty
,
and
obedience
,
and
practice
of
us
.
-
3.
The
Subject
of
Religion
wherein
it
is
placed
,
is
not
so
much
the
knowing
part
of
our
soul
,
as
the
active
and
practical
part
,
the
will
and
affections
,
which
are
the
spring
of
practice
.
Religion
,
't
is
never
rightly
seated
,
till
it
be
settled
in
the
heart
;
and
from
that
flow
the
issues
of
life
.
Wisdom
calls
for
the
heart
,
Prov.
xxiii
.
My
Son
,
give
me
the
heart
.
I
Wisdom
,
dwell
with
Prudence
,
Prov.
viii
.
12.
Prudence
,
that
looks
to
practice
.
-
4.
That
Religion
is
an
holy
art
of
life
and
practice
,
the
summary
description
of
Religion
in
Scripture
shews
us
.
'T
is
called
a
doctrine
according
to
godliness
,
1
Tim.
vi
.
3.
'T
is
called
the
mysterie
of
godliness
,
1
Tim.
iii.
16.
a
mystery
,
teaching
us
to
be
godly
.
'T
is
called
a
form
of
sound
words
in
faith
and
love
,
2
Tim.
i.
13.
'T
is
an
exercise
of
keeping
a
good
conscience
towards
God
and
man
,
Acts
xxiv
.
16.
all
,
matters
of
practice
.
Now
,
practical
truths
are
best
learned
by
practice
;
their
goodness
is
best
known
by
use
and
performance
:
As
a
rich
and
costly
garment
appears
then
most
comly
and
beautifull
,
not
when
the
Workman
hath
made
it
,
but
when
it
is
worn
,
and
put
upon
our
body
(
't
is
S.
Chrysostoms
Similitude
)
Sic
Dei
mandata
pulchra
sunt
cum
exponuntur
,
multò
autem
pulcriora
cum
implentur
;
So
,
saith
he
,
the
Scripture
appears
glorious
,
when
it
is
by
the
Preacher
expounded
;
but
far
more
glorious
,
when
by
the
people
it
is
obey'd
,
and
performed
.
Without
this
doing
and
practising
what
we
hear
,
all
our
hearing
&
learning
is
but
in
vain
:
As
eating
of
meat
,
except
by
the
heat
of
the
stomack
it
be
digested
,
and
convey'd
into
all
the
parts
of
the
body
,
will
never
support
life
;
so
,
it
is
not
receiving
the
Word
into
our
ears
,
but
the
transmitting
of
it
into
our
lives
that
makes
it
profitable
.
Nay
,
hearing
,
and
knowing
makes
us
much
the
worse
,
if
it
ends
not
in
doing
;
as
meat
taken
into
the
stomack
,
if
not
well
digested
,
will
breed
diseases
.
Thus
saith
S.
Iames
,
Chap.
iv
.
17.
To
him
that
knows
to
do
good
,
and
doth
it
not
,
to
him
it
is
sin
,
that
is
,
saith
S.
Chrysostom
,
Cibum
sumenti
,
&
non
digerenti
,
morbus
est
;
't
is
as
he
that
eats
meat
out
of
a
false
stomack
,
and
never
concocts
it
,
to
him
it
breeds
sickness
.
We
have
seen
the
duty
,
Now
follows
,
Secondly
,
the
danger
,
if
we
fail
in
this
duty
;
What
's
that
?
The
Apostle
tell
us
,
We
deceive
our
own
selves
;
that
's
the
mischief
;
we
run
into
a
gross
foul
errour
,
which
will
prove
exceeding
prejudicial
and
hurtfull
to
us
.
And
the
force
of
this
will
appear
in
these
three
resolutions
of
it
;
-
1.
They
are
deceived
;
that
's
evil
.
-
2.
They
are
self-deceived
;
and
that
's
worse
.
-
3.
They
deceive
themselves
in
a
matter
of
the
greatest
moment
and
consequence
,
and
that
which
doth
most
of
all
concern
us
;
and
that
is
worst
of
all
.
First
,
They
are
deceived
,
fouly
mistaken
,
who
place
all
their
Religion
in
bare
hearing
,
let
go
all
practice
.
They
run
into
a
double
deceit
;
-
1.
They
are
deceived
in
their
Opinion
.
-
2.
They
are
deceived
in
their
Expectation
.
Now
,
the
Philosopher
tells
,
that
,
of
all
Errors
,
two
are
the
worst
;
-
1.
Error
circa
primum
principium
;
-
2.
Error
circa
ultimum
finem
.
And
both
these
are
here
incurred
;
-
-
1.
Deceived
in
his
Opinion
of
hearing
the
Word
,
that
's
Principium
.
-
2.
Deceived
in
his
Expectation
;
that
's
Finis
.
I.
They
suffer
a
Deceit
in
their
Opinion
,
run
into
a
gross
Errour
.
And
that
's
a
misery
,
were
there
no
more
but
that
in
it
.
Man
,
naturally
,
is
a
knowing
creature
,
abhorrs
to
be
mistaken
.
Errare
,
labi
,
decipi
,
't
is
an
infelicity
to
an
understanding
creature
.
As
S.
Augustine
saith
,
He
hath
known
many
that
love
to
deceive
others
;
but
to
be
deceived
themselves
,
he
never
knew
any
.
Now
,
they
who
think
hearing
of
the
Word
is
sufficient
,
without
out
doing
and
practising
,
they
shew
,
they
utterly
mistake
the
very
nature
and
purpose
of
Gods
Word
;
the
use
and
benefit
whereof
is
all
in
practice
.
-
1.
The
Word
of
God
,
't
is
call'd
a
Law
;
Give
ear
,
O
Israel
,
to
my
Law
.
When
the
King
proclaims
a
Law
to
be
observed
,
shall
we
think
him
a
good
Subject
,
who
listens
to
it
,
or
reads
it
over
,
or
copies
it
out
,
or
discourses
,
and
talks
of
it
,
but
never
thinks
,
or
cares
to
observe
and
obey
it
.
-
2.
The
Word
of
God
is
called
Seed
.
Were
it
not
a
gross
errour
for
an
Husbandman
to
buy
Seed-corn
,
and
store
it
up
,
and
then
let
it
lie
,
and
never
go
about
to
sowe
his
land
with
it
?
-
3.
The
Word
,
it
is
called
Meat
,
and
nourishment
.
Is
not
he
foulely
deceived
,
who
,
when
he
comes
to
a
Feast
,
will
look
upon
what
is
set
before
him
,
commend
it
,
or
taste
it
onely
,
and
then
spit
it
out
,
and
never
feed
of
it
;
Is
this
to
feast
it
,
onely
to
look
upon
it
,
and
never
feed
on
it
?
-
4.
Saint
Iames
calls
the
Word
,
A
Looking-glass
.
A
Looking-glass
is
to
shew
our
spots
,
and
what
is
amiss
in
us
.
Is
not
he
deceived
,
who
thinketh
,
it
is
onely
to
gaze
into
,
and
never
takes
notice
of
any
uncomeliness
,
to
amend
,
and
rectifie
it
?
-
5.
The
Word
,
it
is
the
Physick
of
the
Soul
,
the
Balm
of
Gilead
.
Is
not
he
deceived
,
that
shall
take
the
prescript
of
a
Physician
,
and
think
all
is
well
if
he
reads
it
,
and
lays
it
up
by
him
,
or
puts
it
in
his
pocket
,
and
makes
no
other
use
of
it
?
-
6.
The
Word
,
it
is
called
,
The
Counsel
of
God
.
What
a
vanity
is
it
to
listen
to
good
counsel
,
and
never
to
follow
it
?
Such
,
and
more
then
such
,
are
the
errours
and
deceits
that
empty
and
bare
hearers
incurr
,
if
they
do
not
practise
it
?
And
this
miscarriage
,
that
they
run
into
errour
,
and
are
foulely
mistaken
,
is
a
just
punishment
proper
and
pertinent
unto
them
who
will
be
onely
hearers
,
and
knowers
of
Religion
on
onely
.
-
1.
They
are
punish'd
,
In
eo
quod
affectant
.
They
aim
only
at
knowledge
and
rest
in
that
,
it
is
just
they
should
be
punished
in
that
which
they
so
much
affected
;
that
they
should
fail
in
that
which
they
only
aimed
at
.
In
stead
of
knowledge
,
they
are
fallen
into
errour
.
What
saith
S.
Paul
of
such
Gnosticks
,
who
are
all
for
knowing
?
He
tells
them
plainly
,
they
are
mistaken
,
They
know
nothing
as
they
ought
to
know
,
1
Cor.
viii
.
2.
In
stead
of
sound
knowledge
,
they
get
a
knowledge
falsly
so
called
,
1
Tim.
vi
.
20.
Take
heed
how
ye
hear
,
saith
Christ
,
for
from
him
that
hath
not
(
that
is
,
no
practice
with
his
hearing
)
shall
be
taken
from
him
,
even
that
which
he
seems
to
have
;
't
is
but
a
seeming
knowledge
.
No
,
saith
Christ
,
He
that
will
do
my
Fathers
will
,
he
shall
know
it
,
and
none
but
he
.
For
others
,
Because
they
receive
not
the
love
of
the
truth
(
and
love
is
a
practiser
)
therefore
they
are
given
over
to
errours
.
-
2.
They
are
punished
,
In
eo
quod
ostentant
;
and
that
is
a
fit
punishment
;
These
hearers
,
they
pride
themselves
in
knowledge
,
they
boast
of
their
skill
in
the
Law
;
they
are
the
onely
knowing
Christians
,
none
but
they
;
As
their
forefathers
the
Pharisecs
spake
,
Are
we
also
deceived
,
and
blind
?
Iohn
ix
.
40.
They
are
justly
gull'd
and
mistaken
.
Saint
Peter
tells
them
,
such
as
are
unfruitfull
in
their
knowledge
,
are
blind
,
and
cannot
see
afarr
off
;
they
have
forgotten
,
and
mistaken
themselves
;
they
are
punished
in
that
whereof
they
boasted
.
-
3.
They
are
punished
,
In
eo
quod
imponunt
aliis
.
'T
is
just
,
such
hearers
should
be
deceived
.
These
hypocritical
hearers
aim
at
deceiving
of
others
.
If
they
can
make
a
shew
of
godliness
,
blear
other
mens
eyes
,
that
's
the
upshot
of
their
Religion
,
not
to
be
,
but
to
seem
religious
.
'T
is
just
that
deceivers
should
be
deceived
;
Impostors
in
Religion
should
themselves
be
mistakers
,
and
so
have
St.
Paul's
speech
fulfilled
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deceiving
,
and
being
deceived
.
II.
As
they
are
deceived
in
their
Opinion
,
so
they
are
deceived
in
their
Expectation
.
These
Christians
that
are
all
ears
,
and
no
hands
;
hearers
,
not
doers
;
they
promise
great
matters
to
themselves
,
Gods
favour
,
and
Heaven
it self
;
and
hope
to
do
as
well
as
the
most
laborious
practisers
.
Vain
men
!
how
will
they
be
deceived
,
and
disappointed
of
their
hopes
?
Their
hope
will
make
them
ashamed
,
as
S.
Paul
speaks
.
The
hypocrites
hope
,
saith
Solomon
,
shall
be
like
the
house
of
a
Spider
;
they
have
been
but
Cop-web-Christians
,
no
solidity
in
their
Religion
,
and
their
expectation
shall
be
as
slight
and
slender
,
swept
away
,
and
come
to
nothing
.
These
weave
the
Spiders
web
,
but
their
webs
shall
not
become
garments
,
Isai.
lix
.
5
,
6.
Our
Saviour
shews
how
they
will
plead
for
heaven
upon
their
hearing-Religion
,
Luke
xii
.
Lord
,
Lord
,
open
to
us
,
we
have
eat
,
and
drunk
in
thy
presence
,
we
have
heard
thee
preach
in
our
streets
;
how
will
they
be
confounded
,
when
they
shall
see
their
great
forwardness
in
hearing
will
do
them
no
good
,
and
find
that
they
lay
claim
to
salvation
upon
unsufficient
evidences
that
will
stand
them
in
no
stead
?
They
that
sow
the
wind
,
shall
reap
the
whirlwind
,
Hos.
viii
.
7.
That
's
the
first
evil
Consequence
,
They
are
deceived
.
Secondly
,
They
are
self-deceived
;
that
's
a
second
mischief
,
and
that
is
worse
.
Malim
errare
,
quam
fallere
,
saith
Tertullian
;
'T
is
ill
to
be
deceived
;
but
to
be
authours
of
our
own
errours
and
disappointments
,
to
deceive
our selves
,
that
's
a
double
misery
.
These
hypocritical
Christians
,
they
deceive
themselves
.
They
think
to
deceive
others
,
but
upon
the
issue
they
will
find
they
most
of
all
deceive
themselves
;
-
1.
They
think
to
deceive
God
,
to
beguile
him
with
their
empty
shows
of
devotion
:
As
Ananias
and
Sapphira
meant
to
put
him
off
with
half
they
had
promised
him
,
and
to
bear
him
in
hand
with
a
lye
,
that
they
had
paid
him
all
.
No
,
God
found
it
out
presently
,
and
it
cost
them
dear
.
What
saith
S.
Paul
to
these
Hearers
,
that
would
serve
God
on
free-cost
,
Hear
his
Ministers
,
but
with-hold
their
maintenance
?
Be
not
deceived
,
God
is
not
mocked
;
for
whatsoever
a
man
sows
,
that
shall
he
reap
,
Gal.
vi
.
7.
Empty
services
,
shall
have
empty
rewards
.
Thou
wouldst
Hear
him
,
but
not
Obey
him
;
he
will
Hear
thee
too
,
but
he
will
not
Answer
thee
.
-
2.
They
think
to
deceive
the
Minister
,
put
him
off
with
a
bare
Hearing
,
and
listening
to
what
he
says
;
and
they
hope
to
be
esteem'd
by
him
for
his
best
Auditours
,
and
the
forwardest
Christians
:
As
Gehazi
thought
to
carry
it
cunningly
,
and
to
delude
Elisha
,
but
it
will
be
found
that
they
will
cozen
themselves
.
Isaiah
met
with
such
Auditours
;
complain'd
he
had
labour'd
in
vain
,
spent
his
strength
to
no
purpose
;
but
my
work
is
with
my
God
;
he
will
reward
him
.
Though
the
sick
Patient
die
,
yet
the
Physician
hath
his
fee
,
is
paid
for
his
pains
.
The
Minister
is
not
deceived
.
-
3.
They
think
to
deceive
their
neighbours
,
and
by
their
seeming-forwardness
to
delude
them
.
Well
,
that
Imposture
holds
not
always
.
There
is
never
a
counterfeit
Creeple
,
but
is
sometimes
seen
walking
without
his
Crutches
.
The
hypocrites
vizor
will
some
time
or
other
fall
from
his
face
,
and
then
he
will
appear
in
his
true
colours
.
But
suppose
they
be
not
discover'd
,
yet
the
matter
is
not
great
;
the
mistakes
and
errours
of
Charity
are
seldome
culpable
,
but
most-what
commendable
.
The
hypocrite
,
in
the
long
run
,
will
be
found
,
above
all
,
to
have
deceived
himself
.
And
that
's
the
greatest
deceit
,
and
most
uncomfortable
.
There
is
some
excuse
to
be
over-reached
by
others
,
it
makes
the
sin
,
or
errour
,
more
pardonable
;
but
who
will
pity
him
that
cozens
himself
?
That
's
one
reason
why
the
sin
of
the
lapsed
Angels
was
not
pardonable
,
as
was
the
sin
of
Adam
.
The
Devils
misguided
themselves
,
our
first
Parents
were
deceived
by
the
Serpent
.
Nay
,
such
self-deceivers
,
they
act
a
double
part
in
sinning
,
and
so
shall
undergo
a
double
portion
in
punishment
.
The
mis-leaders
and
mis-led
(
saith
Christ
)
shall
both
fall
into
the
ditch
.
Here
one
man
doth
both
evils
,
and
so
shall
suffer
a
double
damnation
.
That
's
the
second
,
They
are
self-deceived
.
Thirdly
,
They
deceive
themselves
in
a
matter
of
the
greatest
moment
and
consequence
;
and
that
's
worst
of
all
;
we
over-reach
our selves
in
the
greatest
business
,
in
the
matter
of
our
souls
:
And
such
a
deceit
as
this
,
hath
these
three
Aggravations
;
-
1.
'T
is
Maximè
pudenda
deceptio
;
't
is
a
most
shameful
couzenage
:
Slight
over-sights
are
more
excusable
;
but
to
miss
in
the
greatest
business
,
that
's
most
ridiculous
.
Mala
emptio
,
semper
ingrata
est
.
Every
man
laughs
at
him
who
is
penny-wise
,
and
pound-foolish
;
and
twit
him
with
his
over-sights
,
and
upbraid
him
with
them
:
This
is
the
man
who
is
cunning
in
trifles
,
but
grosly
deceiving
himself
in
Soul-business
;
How
shameful
is
that
?
S.
Iames
layes
load
on
this
folly
,
chap.
i.
26.
This
man
deceives
his
own
heart
,
his
Religion
is
vain
.
O!
vanity
and
deceit
in
our
Religion
,
to
be
mistaken
in
that
weighty
business
,
't
is
a
most
shameful
deceit
!
-
2.
'T
is
Damnosissima
deceptio
;
he
brings
upon
himself
the
most
costly
deceit
;
the
greatest
loss
,
the
loss
of
Salvation
,
that
's
an
inestimable
loss
;
Error
circa
ultimum
finem
.
The
Prophet
Esay
cryes
out
of
these
deceits
,
denounces
a
wo
unto
them
,
Isai.
iii.
ix
.
Wo
be
unto
them
,
they
have
rewarded
evil
unto
their
souls
.
Oh
,
the
deceits
of
sin
are
deadly
.
Sin
deceived
me
,
and
slew
me
,
Rom.
vii
.
11.
-
3.
'T
is
Irreparabilis
deceptio
,
that
adds
to
the
Aggravation
;
't
is
an
irrecoverable
deceit
.
Other
mistakes
may
be
rectified
,
and
regained
;
but
he
who
cheats
himself
of
his
own
soul
,
and
his
heavenly
inheritance
,
is
undone
for
ever
.
That
's
the
woful
errour
that
will
never
be
fetch'd
about
again
.
'T
is
like
Esau's
bad
bargain
,
when
he
cheated
himself
of
his
Birth-right
for
a
mess
of
Pottage
;
he
could
not
recover
it
,
Though
he
sought
it
with
tears
.
To
have
all
our
thoughts
to
perish
,
all
our
imaginations
and
hopes
of
going
to
heaven
,
to
be
a
meer
delusion
;
not
to
be
mistaken
in
some
particulars
,
but
in
the
end
to
be
a
fool
!
Ier.
xvii
.
15.
Oh
this
is
a
bitter
reproach
when
God
calls
us
fools
.
Sure
heaven
was
never
made
for
fools
.
The
foolish
shall
not
stand
in
thy
sight
,
Psal.
v.
4.
A
SERMON
ON
PHILIP
.
i.
27.
Onely
let
your
conversation
be
,
as
it
becometh
the
Gospel
of
Christ
,
that
whether
I
come
and
see
you
,
or
else
be
absent
,
I
may
hear
of
your
affairs
,
that
ye
stand
fast
in
one
spirit
,
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
.
THE
Context
is
an
affectionate
Protestation
of
S.
Paul's
love
to
the
Philippians
.
He
assures
them
of
his
love
to
them
,
and
of
his
care
for
them
.
The
Apostle
was
even
now
in
an
holy
ardency
of
spirit
,
rapt
up
into
Heaven
,
longing
to
be
dissolved
and
to
be
with
Christ
,
Verse
23.
Yet
see
his
charity
and
love
to
Christs
Church
;
when
he
thinks
of
them
,
he
checks
and
abates
his
former
desire
.
For
the
furtherance
of
Gods
people
,
and
for
the
promoting
of
their
salvation
,
he
is
content
,
yea
willing
,
and
desirous
to
keep
out
of
Heaven
,
to
forbear
those
joyes
;
and
preferrs
their
spiritual
welfare
,
before
his
own
present
happiness
,
and
salvation
,
Verse
24.
See
what
an
high
pitch
of
Piety
and
Grace
,
S.
Paul
hath
attained
unto
.
A
little
to
insist
upon
the
Context
.
Ye
may
observe
many
remarkable
evidences
,
and
degrees
of
his
piety
in
this
passage
of
Scripture
.
-
1.
He
hath
attained
to
a
strong
assurance
of
his
future
happiness
,
and
bliss
;
he
knows
his
dissolution
shall
be
a
translation
of
him
into
a
blessed
condition
;
death
shall
prove
to
him
a
great
advantage
,
Verse
21.
To
die
,
is
gain
to
him
.
It
is
an
high
improvement
of
piety
to
attain
to
this
Christian
Confidence
,
and
Assurance
.
No
doubt
,
it
cost
S.
Paul
much
pains
and
labour
to
work
his
heart
to
this
holy
confidence
,
to
be
perswaded
,
that
death
(
which
a
worldly
man
accounts
the
utmost
loss
)
should
bring
to
him
the
greatest
gain
.
-
There
are
,
who
talk
of
their
assurance
of
Salvation
;
but
it
is
to
be
feared
,
In
many
't
is
but
imaginary
,
a
groundless
presumption
;
in
others
,
it
is
but
intellectual
and
notional
,
inferred
and
gathered
haply
by
way
of
argument
and
discourse
,
and
so
goes
no
further
then
a
speculative
Conclusion
.
But
this
of
Saint
Paul
,
't
is
cordial
,
and
affectionate
,
and
experimental
,
the
fruit
of
many
prayers
,
and
holy
endeavours
.
And
such
an
Assurance
is
rare
to
be
found
.
'T
is
that
hidden
Manna
,
which
few
taste
of
;
Osculum
Spiritus
Sancti
,
that
Kiss
of
love
and
peace
,
which
God
bestows
on
his
devout
and
dearest
Favourites
.
It
costs
a
great
deal
of
searching
,
and
religious
labouring
,
e're
we
can
find
it
.
Nesciunt
quantis
gemitibus
,
&
lachrymis
constet
,
saith
S.
Aug.
Happy
are
they
,
who
after
long
seeking
,
can
at
length
attain
to
it
.
Ye
see
S.
Paul
hath
found
it
.
That
's
the
first
.
-
2.
A
second
pitch
of
Piety
in
S.
Paul
,
is
not
onely
that
he
hath
attained
to
a
bare
contentment
,
but
a
great
willingness
,
yea
more
then
so
,
an
earnest
longing
to
die
,
and
to
be
dissolved
,
Vers.
23.
That
's
a
further
,
and
higher
degree
and
growth
of
piety
.
It
argues
much
strength
of
faith
,
a
great
prevailing
of
grace
,
to
sigh
and
groan
in
our selves
till
we
be
dissolved
.
This
S.
Paul
professes
of
himself
,
and
such
as
he
was
,
Rom.
viii
.
23.
We
that
have
the
first-fruits
of
the
Spirit
,
we
groan
within
our selves
,
waiting
for
the
adoption
;
the
redemption
of
our
bodies
.
And
so
again
,
2
Cor.
v.
8.
We
are
confident
,
and
willing
rather
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
It
is
well
with
us
,
we
think
,
if
we
can
with
much
ado
work
our selves
to
any
tolerable
contentment
to
die
,
and
to
leave
the
World
.
We
account
it
a
great
Mastery
over
our selves
,
if
,
after
much
strugling
,
and
resisting
,
we
at
length
submit
to
that
necessity
,
and
yield
to
death
.
But
Paul
is
not
here
barely
content
to
die
,
but
longs
for
that
blessed
hour
,
judges
it
best
of
all
to
be
dissolved
,
and
to
be
with
Christ
,
Verse
23.
O
,
when
shall
I
appear
before
the
presence
of
God
,
2
Cor.
v.
In
this
we
groan
earnestly
,
desiring
to
be
cloathed
with
our
house
which
is
from
heaven
.
S.
Aug.
tells
us
of
Christians
of
the
weaker
,
and
more
imperfect
sort
;
Such
(
saith
he
)
desire
and
long
to
live
;
but
yet
are
content
to
die
,
it
God
see
it
fit
:
But
other
more
grown
and
spiritual
Christians
(
and
such
an
one
was
blessed
Paul
)
though
they
be
content
to
live
,
yet
they
wish
,
and
desire
,
and
long
to
die
.
The
former
,
have
mortem
in
patientia
,
vitam
in
desiderio
,
they
die
patiently
,
but
would
live
willingly
;
the
other
,
as
S.
Paul
here
,
they
have
vitam
in
patientia
,
&
mortem
in
desiderio
;
this
life
,
it
is
the
matter
of
their
patience
,
but
a
blessed
death
is
the
matter
of
their
desire
.
That
's
the
second
.
-
3.
See
here
,
in
Saint
Paul
,
an
higher
degree
,
and
growth
of
Piety
;
-
-
1.
Having
gained
this
great
Confidence
,
and
assurance
of
Heaven
;
And
,
-
2.
His
soul
panting
and
longing
for
the
enjoyment
of
it
;
yet
,
that
he
may
do
God
more
service
,
and
promote
the
spiritual
estate
and
welfare
of
his
Church
,
he
can
be
content
to
delay
those
enjoyments
,
to
forbear
his
salvation
,
to
keep
out
of
Heaven
,
to
be
serviceable
to
the
Church
.
Desiderat
requiem
,
sed
non
recusat
laborem
.
He
could
wish
he
were
at
rest
;
but
yet
for
all
that
,
he
is
willing
to
labour
still
,
and
to
travel
in
his
Ministery
.
And
what
that
was
,
ye
may
easily
guess
.
-
In
those
times
to
be
a
faithful
Preacher
of
the
Gospel
,
was
to
be
no
less
then
a
Martyr
.
Well
,
S.
Paul
hath
counted
the
cost
,
forecast
the
worst
;
Pains
,
Poverty
,
Persecutions
,
he
can
endure
them
all
for
the
love
of
Christ
,
and
for
the
good
of
his
Church
.
He
chooses
to
suffer
all
sorts
of
miseries
,
and
afflictions
,
so
he
may
be
serviceable
to
Christ
,
useful
to
his
Church
,
rather
then
to
leave
that
holy
Work
undone
,
and
to
enter
into
Heaven
.
Saint
Augustine
makes
it
a
tryal
of
our
love
to
God
,
if
,
when
God
should
put
the
offer
to
our
choice
,
Live
as
ye
list
,
satisfie
every
lust
,
deny
your self
nothing
,
I
will
never
punish
you
for
it
,
Sed
non
videbis
faciem
mea●…
,
onely
you
shall
not
see
my
face
;
if
we
refuse
that
offer
of
outward
enjoyments
,
that
we
may
be
partakers
of
that
blessed
Vision
,
't
is
a
good
argument
of
our
love
to
God
.
Here
is
a
greater
tryal
of
S.
Pauls
love
to
Christ
;
Wilt
thou
presently
enjoy
me
in
Heaven
,
or
still
serve
me
on
Earth
?
Wilt
thou
for
my
sake
keep
out
of
Heaven
?
Nay
,
more
then
so
,
undergo
Pains
,
suffer
Persecutions
,
for
my
Churches
good
?
Yes
,
S.
Paul
accepts
of
this
employment
on
Earth
,
and
will
forbear
his
preferment
in
Heaven
.
O
Paul
!
great
is
thy
love
to
Christ
,
and
to
his
Church
.
Thus
S.
Chrysostom
,
and
S.
Bernard
,
express
this
choice
of
S.
Paul
:
As
if
a
poor
Woman
should
stand
at
the
door
of
some
great
Palace
,
wherein
are
all
kinds
of
Pleasures
and
Delights
;
and
being
without
,
cold
,
and
hungry
,
should
be
offered
her self
to
come
in
,
but
to
leave
her
Children
without
in
the
cold
,
there
to
lie
in
want
and
misery
;
though
she
would
fain
be
within
,
yet
she
refuses
that
offer
,
chooses
to
stay
still
in
the
cold
to
tend
her
Children
,
then
to
part
with
them
,
and
enter
in
.
So
Paul
here
,
had
rather
stay
out
of
Heaven
,
then
forsake
those
Babes
in
Christ
,
whom
he
had
begot
to
the
Gospel
.
Not
onely
,
as
Moses
,
he
chose
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
;
but
,
rather
then
to
enjoy
the
happiness
of
Heaven
.
Nay
,
see
the
fervency
of
his
love
to
the
people
of
God
,
Rom.
ix
.
3.
He
could
wish
himself
Anathema
,
separated
and
accursed
from
Christ
for
ever
,
for
his
brethrens
sake
,
that
he
might
gain
them
to
God
;
not
onely
forbear
Heaven
for
a
season
,
but
forgo
it
for
ever
,
that
others
may
gain
it
.
-
4.
This
he
desires
and
this
he
hopes
for
,
still
to
be
continued
to
them
for
the
furtherance
of
their
faith
.
And
yet
that
being
liable
to
uncertainty
,
Saint
Paul
not
knowing
how
long
God
would
hold
him
to
this
work
,
imploy
him
in
this
service
;
uncertainty
of
life
,
that
's
one
hazard
,
he
was
in
deaths
often
;
and
then
many
vexations
,
and
distractions
intervening
in
his
Apostolical
Function
,
the
care
of
all
the
Churches
lying
upon
him
;
See
here
a
fourth
pitch
of
Piety
,
his
great
care
,
and
solicitude
he
hath
of
their
well-doing
,
and
growing
in
grace
,
however
God
disposes
of
him
by
life
or
death
,
yet
his
desires
are
,
that
they
should
do
well
:
This
would
be
his
main
comfort
and
crown
of
rejoycing
,
to
see
being
present
,
to
hear
being
absent
,
that
they
grow
in
grace
,
and
that
his
labours
amongst
them
might
not
prove
in
vain
.
Onely
let
your
conversation
be
as
becometh
the
Gospel
of
Christ
,
that
whether
I
come
and
see
you
,
or
else
be
absent
,
I
may
hear
of
your
affairs
,
that
ye
stand
fast
in
one
spirit
,
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
.
The
Words
then
which
I
have
read
unto
you
,
are
S.
Paul's
Apostolical
,
and
fatherly
Charge
,
and
Caveat
to
the
Philippians
.
In
it
observe
these
three
particulars
;
-
1.
Is
the
weight
and
greatness
of
this
Charge
;
the
Caveat
he
gives
to
them
is
very
ponderous
;
that
's
implied
in
this
emphatical
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
onely
.
-
2.
Is
the
extent
and
largeness
of
that
Charge
;
it
hath
no
stint
,
or
limitation
,
it
reaches
to
all
seasons
,
and
occasions
;
-
-
1.
His
presence
,
and
abode
with
them
.
-
2.
His
absence
,
or
being
from
them
,
Whether
I
come
and
see
you
,
or
else
be
absent
.
-
3.
Is
the
Charge
it self
,
and
that
's
manifold
;
It
consists
of
a
threefold
Injunction
,
which
he
lays
upon
them
:
-
-
1.
Is
Sancta
conversatio
;
an
holy
and
Christian-like
conversation
;
Let
your
conversation
be
as
becometh
the
Gospel
of
Christ
.
-
2.
Is
Sancta
concordia
;
unanimity
,
and
concord
,
and
the
spirit
of
peace
:
That
in
all
their
affairs
,
they
should
stand
in
one
spirit
,
and
in
one
mind
.
-
3.
Is
Sancta
constantia
;
an
holy
resolution
,
and
constancy
,
and
courage
for
the
truth
,
striving
together
for
the
faith
of
the
Gospel
.
-
-
1.
In
themselves
,
Holiness
.
-
2.
Amongst
themselves
,
Peace
.
-
3.
Against
the
enemies
of
the
Gospel
,
Courage
,
and
Resolution
.
First
,
Here
is
considerable
,
the
weight
,
and
greatness
of
this
charge
which
he
gives
them
;
Onely
;
As
if
he
should
say
,
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
elsewhere
speaks
,
't
is
the
main
and
chief
charge
I
lay
upon
you
;
the
upshot
and
summ
of
all
my
Exhortations
;
let
this
saying
sink
deep
into
your
hearts
,
mind
this
,
and
remember
it
above
all
things
,
that
your
conversation
be
Christian-like
,
suitable
to
the
Gospel
,
live
in
peace
,
and
concord
,
contend
earnestly
for
the
faith
which
is
committed
to
you
.
And
then
the
strength
,
and
Emphasis
of
this
word
will
appear
to
you
in
these
two
expressions
;
-
1.
Onely
;
't
is
Summum
votum
meum
;
Of
all
my
desires
,
this
is
the
chief
;
of
all
my
prayers
,
and
studies
,
and
requests
,
this
is
the
main
,
and
summ
of
them
all
,
That
you
live
as
Christians
.
Observe
the
true
spirit
of
Paul
,
and
such
as
he
was
;
the
spiritual
good
,
and
growth
in
grace
of
them
that
are
committed
to
them
,
is
their
main
desire
and
care
,
the
height
of
their
wishes
.
S.
Paul
preferred
their
well-doing
,
before
the
care
and
thoughts
for
himself
.
He
had
even
now
spoken
of
his
own
life
and
death
;
but
he
breaks
off
that
discourse
with
this
more
serious
exhortation
.
As
if
he
should
say
,
Let
God
dispose
of
me
as
he
pleaseth
;
that
which
goes
nearest
my
heart
,
and
doth
take
up
my
thoughts
,
is
,
that
you
may
prosper
,
and
grow
in
grace
;
and
this
hath
been
the
temper
,
or
rather
the
zeal
of
all
Gods
faithfull
Prophets
and
servants
.
Moses
,
how
did
his
spirit
burn
in
him
for
his
peoples
good
?
Blot
me
out
of
thy
Book
;
onely
be
gracious
unto
thy
people
,
do
not
cast
them
off
.
He
had
rather
God
should
destroy
him
then
them
.
S.
Chrysostom
saith
,
That
speech
of
Moses
was
a
greater
wonder
then
all
the
miracles
he
wrought
in
Egypt
.
It
was
much
in
David
,
to
say
,
Spare
these
Sheep
,
and
let
thine
hand
be
upon
Me
;
they
were
Innocents
,
he
was
the
Offender
;
but
in
Moses
his
speech
,
the
people
were
the
offenders
,
he
was
most
innocent
,
and
yet
he
prays
,
Destroy
me
,
but
spare
them
.
So
Samuel
,
though
unkindly
,
and
ungratefully
dealt
withall
by
the
people
,
yet
,
God
forbid
,
saith
he
,
that
I
should
cease
praying
for
you
.
The
Prophet
Ieremiah
was
so
earnest
with
God
for
the
Jews
,
that
God
is
fain
to
forbid
his
importunity
;
Pray
not
for
this
people
.
The
Apostle
S.
Iohn
professeth
,
it
was
his
greatest
comfort
,
to
see
his
Disciples
thrive
in
grace
.
I
have
no
greater
joy
,
then
to
hear
that
my
children
walk
in
the
truth
,
Epist.
iii.
4.
S.
Peter
,
how
doth
he
make
it
his
main
care
,
to
further
the
salvation
of
the
people
of
God
?
2
Pet.
i.
12.
I
will
not
be
negligent
to
put
you
in
remembrance
of
these
things
,
Vers.
13.
As
long
as
I
am
in
this
Tabernacle
,
I
will
stirr
you
up
:
Nay
,
I
will
endeavour
,
that
after
my
absence
,
you
may
remember
these
things
;
Like
another
Elias
,
who
prepared
an
Epistle
before
his
departure
out
of
this
world
,
to
be
sent
to
the
King
of
Iudah
,
who
should
reign
afterwards
,
2
Chron.
xxi
.
12.
It
adds
to
the
joys
of
Gods
servants
in
heaven
,
that
their
people
are
proficient
in
the
ways
of
piety
.
And
it
seems
by
the
Apostle
,
it
abates
of
their
comfort
,
if
their
people
miscarry
.
That
they
may
give
an
account
of
you
with
joy
,
and
not
with
grief
.
Heb.
xiii
.
17.
Why
so
?
If
they
have
done
their
duties
,
though
the
people
miscarry
,
yet
they
shall
be
rewarded
:
the
Physician
hath
his
Fee
,
though
the
sick
man
dies
.
True
,
true
;
but
yet
sorry
he
is
,
that
he
could
not
recover
him
.
Above
all
,
S.
Paul
is
most
abundant
in
these
gracious
expressions
.
How
earnestly
doth
he
pray
for
the
Churches
,
to
whom
he
writes
?
Ephes.
i.
16.
I
cease
not
to
give
thanks
for
you
,
making
mention
of
you
in
my
prayers
.
Again
,
Ephes.
iii.
14.
For
you
I
bow
my
knees
,
to
the
Father
of
our
Lord
Iesus
Christ
,
Phil.
i.
9.
I
pray
that
your
love
may
abound
more
and
more
,
Coloss.
i.
9.
I
cease
not
to
pray
for
you
,
and
to
desire
that
you
may
walk
worthy
of
the
Lord
,
1
Thes.
iii.
12.
The
Lord
increase
you
,
and
make
you
to
abound
in
love
.
And
again
,
Now
the
very
God
of
peace
sanctifie
you
throughout
.
Indeed
,
this
care
for
the
Church
,
took
up
Paul's
heart
,
and
life
;
he
forgat
all
other
things
in
respect
of
that
;
-
1.
It
was
the
aim
and
intendment
of
all
his
pains
and
labours
.
We
do
all
things
for
your
edification
,
2
Cor.
xii
.
19.
-
2.
It
was
the
summ
of
all
his
cares
;
The
care
of
all
the
Churches
lay
upon
him
,
2
Cor.
xi
.
-
3.
It
was
the
summ
of
all
his
desires
;
Phil.
i.
8.
God
is
my
record
,
how
greatly
I
long
after
you
in
the
bowels
of
Iesus
Christ
.
-
4.
It
was
the
matter
of
all
his
joy
;
Phil.
iv
.
1.
My
brethren
,
dearly
beloved
,
and
longed
for
,
my
joy
and
crown
.
-
5.
It
was
the
matter
of
all
his
sorrow
.
The
disorderly
conversation
of
some
Christians
,
wrung
tears
from
his
eyes
;
I
tell
you
weeping
,
they
are
enemies
to
the
Cross
of
Christ
,
Phil.
iii.
18.
-
6.
It
was
the
end
of
all
his
sufferings
;
I
endure
all
things
for
the
Elects
sake
,
that
they
may
obtain
salvation
,
with
eternal
glory
,
2
Tim.
ii
.
10.
-
7.
It
was
his
very
life
to
him
,
to
see
them
do
well
;
Now
we
live
,
if
ye
stand
fast
in
the
Lord
,
1
Thes.
iii.
8.
-
8.
It
was
the
matter
of
all
his
thankfulness
;
What
thanks
can
we
render
unto
God
for
all
the
joy
wherewith
we
joy
for
your
sakes
before
God
,
Vers.
9.
That
's
the
first
expression
of
this
Onely
,
't
is
Votum
Apostoli
;
-
2.
This
Emphatical
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Onely
,
admits
of
another
expression
,
it
notes
Summum
officium
populi
;
the
greatness
of
the
duty
which
he
charges
upon
them
;
which
is
an
holy
,
and
Gospel-like
life
,
and
conversation
.
Take
it
in
these
three
Expressions
;
-
-
1.
This
duty
,
it
is
Summè
necessarium
;
't
is
a
duty
of
the
greatest
necessity
,
which
he
doth
so
earnestly
call
upon
them
for
.
Men
lay
not
this
load
and
weight
of
intreaty
upon
perfunctory
services
that
are
but
of
slight
concernment
;
and
more
indifferent
.
Thus
we
find
this
manner
of
speech
used
in
the
Scripture
:
Be
not
afraid
,
onely
believe
,
Mark
v.
And
again
,
Luke
viii
.
Believe
onely
,
and
he
shall
be
made
whole
.
So
,
1
Cor.
vii
.
Let
her
marry
to
whom
she
will
,
onely
in
the
Lord
.
All
these
speeches
are
strict
provisoes
;
and
shew
the
duty
enjoyned
to
be
of
great
necessity
.
Such
is
the
duty
of
the
Text.
An
holy
,
and
unblameable
conversation
,
't
is
not
slightly
commended
to
us
,
but
strictly
enjoyned
,
and
upon
the
most
absolute
necessity
.
-
-
1.
Take
it
negatively
;
without
this
duty
,
there
is
no
hopes
of
heaven
,
Heb.
xii
.
14.
Follow
peace
with
all
men
,
and
holiness
,
without
which
,
no
man
shall
see
the
Lord
;
no
salvation
without
it
.
Then
,
-
2.
Consider
it
positively
;
as
without
it
no
salvation
,
so
upon
it
salvation
is
assured
.
'T
is
not
a
Sine
quanon
onely
,
enough
to
hinder
us
from
heaven
,
if
wanting
;
but
it
is
an
effectual
condition
,
upon
performance
of
which
,
heaven
is
assured
to
us
,
Psal.
l.
23.
To
him
that
orders
his
conversation
aright
,
I
will
shew
the
salvation
of
God
.
-
2.
As
't
is
Summè
necessarium
,
so
this
,
Onely
,
imports
another
notion
;
it
shews
the
duty
of
the
Text
,
't
is
Officium
praecipuum
;
't
is
the
onely
One
.
That
's
a
signification
of
the
greatest
excellency
.
As
David
speaks
of
the
Sword
of
Goliah
,
There
's
none
to
that
;
such
is
this
duty
of
an
holy
conversation
.
As
it
is
of
greatest
necessity
,
so
likewise
it
is
of
greatest
excellency
.
'T
is
both
a
fundamental
,
and
a
finishing
grace
.
It
lies
low
in
the
foundation
,
there
is
the
necessity
of
it
;
and
then
it
is
chief
in
the
head
of
the
building
,
that
's
the
excellency
.
'T
is
both
a
vital
grace
,
and
then
it
is
a
beautifying
and
adorning
grace
.
It
warms
the
heart
,
and
it
makes
the
face
to
shine
.
The
Saints
,
saith
David
,
They
are
the
excellent
of
the
earth
,
Psal.
xvi
.
S.
Augustine
saith
it
of
Charity
,
which
is
one
part
of
holiness
;
Sure
that
's
a
rare
grace
,
without
which
,
all
other
graces
are
nothing
;
and
by
which
,
all
other
graces
are
made
of
some
value
.
This
grace
,
't
is
the
assimilating
grace
,
which
makes
us
like
unto
Christ
.
In
this
S.
Peter
places
our
conformity
to
Christ
,
1
Pet.
i.
15.
As
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
This
S.
Iohn
calls
a
walking
as
Christ
walked
,
1
Iohn
ii
.
16.
Walk
as
he
walked
.
How
is
that
?
not
as
he
walked
on
the
waters
,
in
a
miraculous
operation
,
but
as
he
walked
in
the
ways
of
piety
,
in
all
holy
conversation
;
So
to
assimilate
him
.
-
3.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Onely
,
carries
another
Emphasis
with
it
;
it
shews
the
thing
he
exhorts
to
,
is
Summè
desideratum
,
the
main
thing
which
he
desires
of
them
.
'T
is
a
form
of
expressing
our
chief
desires
and
requests
we
make
;
it
shews
,
what
above
all
is
most
acceptable
to
us
.
As
David
,
One
thing
have
I
desired
of
the
Lord
,
which
I
will
also
require
.
Unicus
,
is
put
in
Scripture
for
Summè
dilectus
,
the
onely
One
,
for
,
the
dearly
beloved
.
Prov.
iv
.
3.
I
was
my
fathers
Son
,
tender
,
and
onely
beloved
in
the
sight
of
my
mother
.
So
Cant.
vi
.
9.
My
Dove
,
—
she
is
the
onely
one
of
her
mother
.
Here
then
is
the
main
return
that
S.
Paul
requires
of
all
his
love
to
them
,
his
care
for
them
,
his
labours
amongst
them
,
that
their
life
be
answerable
to
their
holy
Calling
,
and
Profession
.
S.
Paul's
pains
were
great
amongst
them
,
teaching
,
exhorting
,
warning
every
man
.
What
is
the
fruit
of
his
labours
that
he
expects
from
them
?
That
they
should
express
the
power
of
his
preaching
,
in
the
piety
of
their
conversation
.
What
's
the
fruit
of
the
Husband-mans
labours
,
his
ploughing
,
his
tilling
,
manuring
,
sowing
,
but
to
see
a
fruitfull
harvest
,
the
fields
crown'd
with
plenty
,
and
the
barns
full
with
all
manner
of
store
?
How
doth
the
Prophet
Isaiah
bewail
the
loss
of
this
fruit
?
Esai
.
xlix
.
4.
I
have
laboured
in
vain
,
I
have
spent
my
strength
for
nought
.
And
the
Prophet
Micah
mourns
for
this
want
of
fruit
,
Chap.
vii
.
1.
Wo
is
me
,
there
is
no
cluster
to
cat
,
my
soul
desired
the
first
ripe
fruit
.
We
have
done
with
the
first
Particular
,
the
weight
of
this
Charge
:
Onely
;
Now
follows
,
Secondly
,
the
Extent
of
this
Charge
,
the
compass
that
it
takes
;
it
reaches
to
all
seasons
and
occasions
;
Whether
I
come
to
see
you
,
or
be
absent
;
't
is
in
his
Presence
;
and
in
his
Absence
.
It
gives
a
scantling
,
and
dimension
to
a
double
Duty
.
-
1.
Here
is
the
dimension
and
scantling
of
S.
Pauls
care
for
them
.
He
is
not
onely
studious
of
their
good
,
while
he
is
among
them
;
but
the
necessary
occasions
of
his
absence
are
here
supplied
,
with
an
earnest
desire
to
hear
well
of
them
.
Love
,
and
the
spirit
of
doing
good
,
is
full
of
care
and
forecast
.
Those
whom
God
hath
committed
to
our
charge
,
should
alwayes
be
in
our
thoughts
:
As
S.
Paul
speaks
,
2
Cor.
vii
.
3.
You
are
in
our
hearts
to
live
,
and
to
dye
with
you
.
The
High-Priest
was
to
have
all
the
names
of
the
children
of
Israel
engraven
on
his
shoulders
,
and
on
his
brest-plate
,
Exod.
xxviii
.
Aaron
must
bear
their
names
before
the
Lord
,
upon
his
two
shoulders
,
for
a
memorial
,
and
upon
his
brest-plate
;
-
-
1.
Upon
his
shoulders
,
never
to
cast
off
that
burthen
;
and
,
-
2.
Upon
his
brest-plate
,
that
's
the
seat
of
love
and
affection
.
-
Thus
S.
Paul
expresses
his
continual
watchfulness
over
the
Colossians
,
chap.
ii
.
5.
Though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
;
joying
,
and
beholding
your
order
,
and
the
stedfastness
of
your
faith
in
Christ
He
had
not
onely
a
spirit
of
Revelation
,
by
which
he
was
acquainted
with
all
their
affairs
,
but
he
was
present
in
spirit
by
his
continual
thoughts
of
them
,
and
care
for
them
:
Thus
was
he
alwayes
deeply
affected
with
the
Care
of
all
the
Churches
.
Is
he
present
?
He
labours
amongst
them
:
Is
he
absent
?
He
prays
for
them
,
thinks
of
them
,
writes
to
them
.
As
S.
Ambrose
saith
of
Zachary
;
Zacharias
,
cum
non
potuit
loqui
,
scripsit
;
when
he
could
not
speak
,
he
wrote
;
So
doth
S.
Paul
to
the
Churches
.
His
care
expressed
it self
in
this
way
of
putting
them
in
remembrance
by
writing
.
He
wrote
more
Epistles
,
then
all
the
Apostles
.
He
seems
to
satisfie
for
what
he
had
done
against
the
Churches
.
Before
his
Conversion
,
he
procured
,
and
carried
letters
against
them
for
their
Persecution
,
Acts
ix
.
2.
Now
,
he
is
Spiritui
Sancto
ab
Epistolis
,
The
great
Secretary
of
heaven
,
the
great
conveyer
of
heavenly
Epistles
to
them
.
And
as
it
is
in
the
Ministerial
Function
,
so
it
should
be
in
all
our
other
imployments
.
Love
will
be
thus
solicitous
,
both
present
and
absent
.
As
Iacob
was
for
his
sons
,
being
absent
,
he
sends
to
visit
them
:
Go
,
I
pray
,
see
whether
it
be
well
with
thy
brethren
,
and
bring
me
word
again
.
See
,
he
had
a
privy
Monitor
among
them
,
that
should
inform
him
of
all
their
miscarriages
,
Gen.
xxxvii
.
See
this
care
of
Iob
over
his
children
;
It
may
be
,
my
sons
have
sinned
,
and
blasphemed
God
in
their
hearts
;
he
presently
Sacrifices
for
them
;
Thus
did
Iob
every
day
.
That
's
the
first
dimension
of
S.
Pauls
care
of
them
,
both
present
,
and
absent
.
-
2.
Here
is
the
dimension
and
scantling
of
the
Philippians
duty
,
and
piety
.
S.
Paul
puts
them
in
mind
of
it
;
that
not
onely
in
his
presence
,
when
he
is
amongst
them
,
then
they
should
walk
piously
and
religiously
,
but
also
when
he
is
absent
and
remote
from
them
,
then
also
he
expects
to
hear
of
their
holy
and
orderly
conversation
.
Gods
Church
must
be
like
a
well-order'd
family
,
every
one
in
his
proper
station
,
and
doing
his
duty
,
though
the
eye
of
government
be
not
always
upon
them
.
How
doth
God
upbraid
the
failing
in
this
point
,
in
the
people
of
Israel
?
Exod.
xxxii
.
7.
Moses
was
out
of
their
sight
but
forty
dayes
,
and
presently
they
fall
away
.
-
1.
How
respectlessly
do
they
speak
of
him
?
As
for
Moses
,
the
man
that
brought
us
out
of
Egypt
,
we
wot
not
what
is
become
of
him
.
That
's
all
they
care
for
him
;
gone
he
is
,
and
fare
him
well
.
A
poor
requital
for
all
his
pains
with
them
.
-
2.
How
foulely
do
they
revolt
from
that
Truth
,
which
he
had
taught
them
?
Make
us
new
gods
to
go
before
us
.
A
new
Religion
presently
.
O
,
what
saith
God
to
Moses
?
Go
get
thee
down
,
thy
people
have
turned
aside
quickly
out
of
the
way
.
It
was
the
stain
,
and
blemish
,
and
reproach
of
Ioash
the
King
of
Iudah
;
as
long
as
good
Iehoiada
the
Priest
lived
and
taught
him
,
he
walked
in
the
ways
of
God
,
2
Chron.
xxiv
.
2.
but
when
Iehoiada
died
,
Ioash
his
Religion
died
too
,
and
he
fell
to
Idolatry
.
While
S.
Paul
himself
preach'd
in
Galatia
,
O
they
were
very
forward
and
zealous
;
who
but
S.
Paul
?
They
esteemed
him
as
an
Angel
,
nay
,
as
Christ
Iesus
.
But
if
Paul
discontinues
from
them
,
how
suddenly
are
they
bewitch'd
into
another
Gospel
?
On
the
contrary
,
it
was
the
Philippians
honour
,
and
just
commendation
,
a
worthy
testimony
S.
Paul
gives
of
them
,
You
have
obeyed
,
not
onely
in
presence
,
but
much
more
in
my
absence
,
Phil.
ii
.
12.
This
fickleness
in
our
walking
piously
,
and
while
some
Paul
is
present
;
it
argues
,
All
our
piety
is
either
,
-
1.
Counterfeit
and
hypocritical
,
all
that
we
do
is
to
gain
a
good
opinion
of
S.
Paul
.
This
eye-devotion
,
't
is
like
eye-service
that
the
Apostle
speaks
of
,
it
comes
not
from
sincerity
.
Sincerity
will
be
true
in
absence
,
as
well
as
in
presence
;
Or
't
is
,
-
2.
Inforced
Religion
for
awe
and
fear
.
S.
Paul's
presence
carried
some
sway
,
Impiety
durst
not
confront
,
and
out-face
him
;
but
if
Paul
be
gone
,
fear
will
let
loose
the
reins
to
disorder
.
Metus
,
haud
diuturni
magister
officii
.
Fear
,
't
is
a
flincher
,
and
will
soon
give
over
.
As
Pharaoh
whilst
Moses
was
present
,
armed
with
judgments
,
then
he
would
conform
,
and
promise
fair
;
but
when
the
judgment
was
over
,
and
Moses
his
back
turned
,
Pharaoh
revolts
again
;
Or
,
-
3.
If
such
Piety
arise
out
of
some
love
,
and
liking
of
Religion
,
yet
it
is
but
superficial
and
groundless
,
it
hath
no
bottom
,
or
solid
foundation
.
There
is
a
kind
of
delight
that
men
may
take
in
the
preaching
of
the
word
;
there
may
be
a
great
seeming
forwardness
,
which
indeed
is
but
carnal
,
and
with
a
by-respect
unto
some
accessory
thing
,
that
accompanies
the
Word
.
As
it
was
with
Ezekiel
,
his
eloquence
took
them
,
Chap.
xxxiii
.
Son
of
man
,
l●…
,
thou
art
unto
them
,
as
a
very
lovely
song
of
one
that
hath
a
pleasant
voice
,
and
can
play
well
on
an
instrument
:
for
they
hear
thy
words
,
but
doe
them
not
.
They
make
no
more
reckoning
of
a
Minister
,
then
they
do
of
a
Minstrel
,
a
fine
voice
,
sweet
airs
,
pleasant
musick
;
but
when
the
musick
ceases
,
all
is
gone
,
our
delight
is
at
an
end
.
Or
,
-
4.
This
kind
of
Religion
it
is
partial
,
and
with
respect
to
persons
,
and
so
holds
no
longer
then
those
men
continue
with
us
whom
we
fancy
,
and
esteem
.
As
it
was
in
Corinth
;
they
pinn'd
all
their
Religion
upon
their
Preachers
sleeves
.
Some
were
all
for
Paul
,
none
to
him
;
others
for
Apollo
.
Thus
,
contrary
to
S.
Iames
his
exhortation
,
They
have
the
faith
of
our
Lord
Iesus
Christ
in
respect
of
persons
;
As
one
said
of
Calvin
,
that
if
Calvin
preach'd
at
one
Church
,
and
S.
Paul
at
another
,
he
would
not
leave
Calvin
to
hear
S.
Paul
.
It
is
a
good
difference
they
put
betwixt
an
humane
and
divine
faith
:
An
humane
credulity
,
Credit
Deo
propter
homines
,
believes
what
God
saith
for
mans
testimony
;
but
a
true
Christian
faith
,
Credit
hominibus
propter
Deum
,
believes
what
the
Preacher
saith
upon
Gods
testimony
.
'T
was
a
good
sign
the
Eunuch
in
the
Acts
was
a
well-grounded
believer
;
though
Philip
were
taken
away
,
and
he
saw
him
no
more
,
yet
he
went
on
his
journey
rejoycing
.
So
much
of
the
extension
of
the
Charge
.
Now
follows
,
Thirdly
,
The
Charge
it self
.
And
in
it
the
first
injunction
,
Let
your
Conversation
be
,
as
becometh
the
Gospel
of
Christ
And
herein
we
have
two
things
considerable
;
-
1.
Is
the
Matter
,
or
Object
of
S.
Paul's
Direction
;
that
's
,
their
Conversation
.
-
2.
Is
the
Rule
of
Direction
,
by
which
our
Conversation
must
be
ordered
;
it
must
be
,
as
becomes
the
Gospel
.
First
,
That
concerning
which
S.
Paul
gives
this
Charge
,
't
is
their
Conversation
;
the
ordering
of
that
aright
is
the
duty
of
the
Text.
And
of
it
,
take
a
threefold
Consideration
.
-
1.
This
Duty
here
injoyn'd
,
't
is
Officium
progressivum
;
't
is
an
injunction
of
an
holy
progress
in
the
practice
of
Piety
.
By
S.
Paul
preaching
,
they
had
already
attained
to
the
first
work
of
Christianity
,
a
saving
Conversion
,
they
had
embraced
the
faith
,
he
had
laid
the
foundation
of
Religion
among
them
;
now
he
seconds
his
first
pains
with
an
earnest
exhortation
to
a
Christian
Progress
.
These
two
lessons
must
always
go
together
;
-
-
1.
The
Doctrine
of
Conversion
,
Repentance
towards
God
,
and
Faith
towards
our
Lord
Iesus
Christ
;
but
that
's
not
all
;
we
must
learn
,
-
2.
The
Doctrine
of
an
holy
Conversation
.
-
'T
is
to
no
purpose
to
lay
the
foundation
of
Piety
,
if
we
build
not
upon
it
;
but
,
as
the
Apostle
speaks
,
Heb.
vi
.
We
must
be
carried
on
to
perfection
.
As
in
nature
,
't
is
not
sufficient
,
that
life
is
begun
,
or
an
infant
born
,
but
he
must
be
nourish'd
up
to
growth
and
strength
;
so
in
the
course
of
our
spiritual
condition
,
't
is
not
sufficient
to
be
renew'd
,
and
made
Christians
,
but
we
must
add
to
the
first
stock
of
grace
,
build
upon
the
foundation
;
let
piety
have
its
perfect
work
.
What
saith
S.
Paul
?
Gal.
v.
25.
If
we
live
in
the
spirit
,
let
us
also
walk
in
the
spirit
.
Abraham
was
glad
when
Isaac
was
born
;
but
he
made
a
feast
,
when
Isaac
was
wean'd
,
Gen.
xxi
.
Not
onely
glad
of
his
birth
,
but
joyed
at
his
growth
,
When
he
was
wean'd
from
the
milk
,
drawn
from
the
breast
,
as
Isaiah
speaks
,
Isai.
xxviii
.
9.
-
2.
This
Duty
here
injoyned
,
't
is
Officium
practicum
;
the
ordering
of
our
Conversation
looks
to
practice
.
Indeed
a
practising
Christian
,
is
the
onely
Christian.
Christianity
hath
never
its
full
work
upon
us
,
till
it
descends
down
from
our
heads
into
our
hearts
,
and
from
thence
breaks
forth
into
our
lives
.
Religion
,
't
is
Ars
practica
,
not
a
matter
of
bare
knowledge
,
and
contemplation
,
but
of
doing
,
and
practising
.
If
ye
know
these
things
,
blessed
are
ye
,
if
ye
do
them
,
Ioh.
xiii
.
It
never
fared
well
with
the
Church
,
when
Religion
was
restrained
onely
to
the
knowing
,
and
understanding
part
;
He
who
could
move
most
questions
,
and
answer
them
best
,
understand
the
deepest
Mysteries
,
should
be
counted
the
best
Christian
;
No
,
saith
Tertullian
,
Non
magna
loquimur
,
sed
vivimus
.
Christianity
,
is
not
an
art
of
disputing
learnedly
,
or
talking
curiously
,
but
of
living
holily
.
Thus
S.
Paul
expresses
it
,
Tit.
iii.
8.
This
is
a
faithful
saying
,
and
these
things
I
will
that
thou
affirm
constantly
,
that
they
which
have
believed
in
God
,
may
be
careful
to
maintain
good
works
;
these
things
are
good
and
profitable
to
men
;
as
if
he
should
say
,
Without
it
,
all
your
believing
is
vain
,
and
unprofitable
.
-
3.
This
Duty
here
,
't
is
Officium
comprehensivum
.
Conversation
,
't
is
a
word
of
large
Comprehension
,
betokens
not
some
one
Act
,
or
Performance
,
but
extends
it self
.
to
the
whole
Carriage
of
a
Christian.
And
so
the
Text
inforces
this
Duty
,
that
a
Christian
must
be
exact
in
all
points
.
Religion
must
bear
sway
in
all
the
passages
,
and
turnings
of
his
life
.
He
must
be
good
,
every
way
good
.
-
1.
Christianity
enjoyns
him
all
kind
of
duties
;
duties
to
God
,
duties
to
Man
,
duties
to
Himself
;
makes
him
a
servant
to
all
;
lays
upon
him
the
whole
Law
of
holiness
and
righteousness
,
without
the
least
dispensation
or
exemption
from
any
.
-
2.
It
furnishes
him
with
all
kind
of
graces
;
it
enlightens
his
understanding
,
sanctifies
his
heart
,
orders
and
composes
and
puts
in
tune
all
his
affections
.
At
his
Conversion
,
the
seeds
of
all
graces
are
sown
into
him
,
and
then
it
expects
from
him
every
good
work
.
A
good
Christian
,
turn
him
to
what
duty
you
will
,
he
hath
skill
to
perform
it
:
For
the
worship
of
God
,
he
is
prepared
for
that
;
he
will
pray
devoutly
,
he
will
hear
reverently
,
converse
with
God
spiritually
.
Turn
him
to
man
,
he
will
submit
obediently
,
deal
and
trade
justly
,
converse
innocently
,
help
others
charitably
.
In
his
work
he
will
be
diligent
;
in
his
recreations
he
will
be
sober
;
in
prosperity
humble
,
in
affliction
patient
.
He
will
be
a
good
master
,
a
faithfull
servant
,
a
good
father
,
an
obedient
son
,
a
loving
husband
;
as
S.
Paul
describes
him
,
Ready
to
every
good
work
.
'T
is
not
Christianity
,
to
hit
upon
some
one
duty
,
and
fail
in
all
the
rest
;
No
,
He
must
walk
in
all
the
commandments
of
God
,
without
reproof
.
That
's
for
the
matter
.
Secondly
,
Take
notice
of
the
Rule
of
Direction
;
according
to
which
a
Christian
must
order
his
conversation
;
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
becomes
the
Gospel
of
Christ
The
Rule
,
't
is
high
and
transcendent
.
God
intends
a
Christian
should
be
an
exact
creature
,
and
so
propounds
to
him
an
eminent
Rule
.
A
Christian
must
not
order
his
life
after
every
inferiour
square
.
Other
Rules
there
be
,
which
many
set
to
themselves
,
but
they
are
not
suitable
to
the
state
of
a
Christian.
-
1.
There
is
the
licentious
Libertine's
Rule
;
and
that
is
,
Quod
libet
,
licet
;
to
live
as
he
list
,
to
do
what
is
good
in
his
own
eyes
;
so
he
can
satisfie
himself
,
that
's
all
he
cares
for
.
-
2.
There
is
the
common
mans
Rule
,
that
's
Mos
humanus
;
that
's
his
square
,
to
do
as
his
neighbours
do
;
live
according
to
the
custom
of
other
men
.
This
sways
with
the
most
.
Vae
torrenti
consuetudinis
humanae
.
O
,
this
is
as
a
mighty
stream
,
bears
down
all
before
it
.
S.
Paul
calls
it
,
A
walking
according
to
the
course
of
this
world
,
Ephes.
ii
.
2.
-
3.
There
is
the
civil
mans
Rule
,
that
's
Lex
humana
,
;
to
be
as
honest
as
civility
,
and
morality
,
and
mans
law
enjoyns
us
,
not
to
trespass
against
any
Law
of
man
;
more
then
so
,
is
more
then
needs
.
No
,
all
these
Rules
are
short
,
and
defective
;
Mensura
hominis
est
mensura
Angeli
,
even
in
this
sense
also
.
Christianity
sets
us
an
higher
pitch
.
We
must
live
answerable
to
the
Gospel
of
Christ
,
suitable
,
and
agreeable
to
that
holy
Profession
.
Take
the
summ
of
it
in
these
five
Expressions
;
-
1.
A
Christian
must
live
,
and
order
his
conversation
,
Secundum
praecepta
Evangelii
,
according
to
the
doctrine
and
commands
of
the
Gospel
.
Mans
law
is
too
short
;
nay
,
Moses
his
Law
,
't
is
too
dark
;
the
Gospel
doth
clearly
lay
down
the
Law
of
holiness
.
The
love
of
God
,
even
to
the
loss
of
our
lives
;
the
love
of
our
neighbours
,
even
to
the
loving
of
our
enemies
;
these
are
,
for
their
clear
propounding
,
Praecepta
Evangelica
,
doctrines
of
the
Gospel
.
So
meekness
,
and
patience
,
and
bearing
of
the
cross
,
they
are
in
a
special
manner
,
Evangelical
precepts
.
The
two
Disciples
thought
it
enough
to
live
as
Elias
did
,
and
to
seek
for
vengeance
upon
their
enemies
:
No
,
Christ
tells
them
,
they
are
called
to
another
spirit
;
the
Spirit
of
the
Gospel
,
is
a
spirit
of
meekness
.
-
2.
A
Christian
must
live
,
Secundum
beneficia
Evangelii
,
answerable
to
the
high
prerogatives
,
and
benefits
of
the
Gospel
.
The
benefit
of
Redemption
,
how
should
that
oblige
us
?
We
are
bought
with
a
price
.
What
use
doth
Paul
make
of
that
?
Glorifie
God
in
your
bodies
and
souls
which
are
his
.
Christ
died
for
us
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
to
him
which
died
for
them
;
2
Cor.
iv
.
15.
How
doth
Ieremiah
upbraid
the
Jews
?
Ier.
vii
.
10.
Will
ye
say
,
we
are
delivered
,
to
commit
all
these
abominations
?
Do
ye
thus
requite
the
Lord
,
ye
foolish
people
,
and
unwise
?
is
not
he
thy
father
that
hath
bought
thee
?
Deut.
xxxii
.
Pater
non
tantum
procreans
,
sed
redimens
.
No
,
our
Redemption
,
our
holy
Calling
,
and
Vocation
,
calls
unto
holiness
.
Our
Adoption
,
and
being
made
not
onely
servants
,
but
Sons
of
God
,
they
all
require
answerable
conversation
;
it
should
beget
in
us
S.
Pauls
resolution
,
Whether
we
live
,
we
live
unto
the
Lord
;
Whether
we
die
,
we
die
unto
the
Lord
.
-
3.
A
Christian
must
live
,
Secundum
auxilia
Evangelii
;
answerable
to
those
helps
and
supplies
of
grace
,
which
the
Gospel
affords
us
.
The
Gospel
,
't
is
the
ministration
of
the
Spirit
,
it
enables
us
to
do
what
it
requires
of
us
.
And
a
Christian
is
purposely
intended
by
God
to
be
to
the
praise
of
the
glory
of
his
grace
,
Ephes.
i.
And
so
again
,
We
are
his
workmanship
,
created
to
good
works
,
Ephes.
ii
.
We
are
his
workmanship
,
his
choise
master-piece
,
wherein
he
would
have
the
power
of
his
grace
to
be
most
conspicuous
.
And
,
We
are
created
to
good
works
,
that
is
,
purpos'd
and
intended
to
abound
in
good
works
;
and
again
,
Created
to
them
,
that
is
,
enabled
,
and
fitted
for
them
;
as
in
the
creation
every
created
thing
was
enabled
to
live
after
the
kind
.
What
saith
S.
Paul
?
I
can
do
all
things
through
Christ
that
strengthens
me
.
'T
is
a
shame
for
a
Christian
,
not
to
exceed
the
scantling
and
abilities
of
other
men
.
How
doth
S.
Paul
check
the
Corinthi●…
for
their
backwardness
this
way
?
Are
ye
not
carnal
,
and
walk
like
men
?
1
Cor.
iii.
3.
whereas
they
should
be
spiritual
,
and
walk
like
Christians
.
-
4.
A
Christian
must
live
,
Secundum
dignitatem
Evangelii
;
so
as
may
make
for
the
dignity
,
and
credit
,
and
honour
of
the
Gospel
.
The
world
judges
of
Religion
by
the
lives
of
those
,
who
do
profess
it
;
as
is
their
conversation
,
accordingly
do
they
account
of
their
Religion
.
Wickedness
in
a
Christian
,
't
is
blasphemy
against
God
,
't
is
as
the
sin
of
sacriledge
;
he
robs
God
of
the
honour
due
to
his
Name
.
This
is
the
aggravation
of
Davids
sin
,
in
the
matter
of
Uriah
,
that
he
gave
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
2
Sam.
xiii
.
14.
So
likewise
God
charges
it
upon
the
Jews
,
Mal.
ii
.
11.
Iudah
hath
profaned
the
holiness
of
the
Lord
.
So
S.
Iames
lays
it
to
the
charge
of
loose-living
Christians
,
Iames
ii
.
7.
Do
they
not
blaspheme
that
worthy
Name
by
which
you
are
called
?
The
sins
of
Christians
are
much
more
scandalous
then
of
other
men
.
They
dishonour
God
,
bring
an
evil
report
upon
his
holy
Profession
,
shame
the
whole
Church
,
and
expose
it
to
reproach
.
Thus
S.
Paul
disswading
the
Corinthians
from
all
uncleanness
,
reminds
them
of
that
near
relation
,
that
they
have
to
God
.
What
?
know
you
not
that
your
bodies
are
members
of
Christ
?
And
again
,
What
,
know
not
,
that
your
bodies
are
Temples
of
the
Holy
Ghost
?
The
members
of
Christ
,
they
must
not
be
polluted
;
the
Temples
of
the
Holy
Ghost
,
they
must
not
be
profaned
;
nor
must
the
Church
of
God
be
dishonoured
by
us
.
The
lewd
lives
of
Christians
are
reproaches
to
the
whole
Church
,
as
Chrysostom
observes
it
in
the
case
of
the
incestuous
Corinthian
;
S.
Paul
charges
it
upon
the
whole
Church
,
1
Cor.
v.
1.
'T
is
reported
commonly
that
there
is
fornication
among
you
.
See
,
saith
he
,
he
burthens
the
whole
Church
with
it
:
As
a
man
coming
into
a
room
,
wherein
is
some
nastysmell
,
saith
,
The
whole
house
stinks
;
so
the
whole
Church
heard
ill
,
for
that
one
man's
sin
.
The
honour
and
credit
of
the
Gospel
,
is
the
grand
motive
that
the
Scripture
uses
,
to
call
us
to
holiness
,
Ephes.
iv
.
I
beseech
you
walk
worthy
of
the
vocation
to
which
you
are
called
.
Again
,
Ephes.
v.
Walk
as
children
of
light
;
and
yet
again
,
as
becomes
Saints
,
Ephes.
v.
Women
must
behave
themselves
,
as
becomes
holiness
,
Tit.
ii
.
2.
Wives
must
so
live
,
that
the
word
of
God
be
not
blasphemed
.
Tit.
ii
.
5.
Servants
must
shew
all
good
fidelity
,
that
they
may
adorn
the
doctrine
of
God
our
Saviour
in
all
things
,
Tit.
ii
.
10.
S.
Peter
presses
this
motive
upon
all
sorts
of
Christians
,
1
Pet.
ii
.
12.
Have
your
conversation
honest
among
the
Gentiles
,
that
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
.
-
5.
A
Christian
must
live
,
Secundum
spem
Evangelii
;
suitably
to
the
blessed
hope
,
and
expectation
which
the
Gospel
brings
us
;
A
Christian
,
as
he
is
of
an
honourable
birth
by
his
regeneration
,
so
he
is
begot
to
a
lively
hope
of
an
heavenly
inheritance
;
and
so
must
live
as
one
who
hopes
for
heaven
.
Consider
seriously
of
that
glory
that
shall
be
revealed
upon
thee
,
think
of
thy
throne
,
thy
crown
,
thy
white
robes
,
and
then
argue
with
thy self
in
S.
Peters
language
;
What
manner
of
persons
ought
we
to
be
in
all
holy
conversation
and
godliness
.
The
Scripture
is
earnest
in
this
enforcement
:
2
Cor.
vii
.
1.
Having
these
promises
,
dearly
beloved
,
let
us
perfect
holiness
in
the
fear
of
God
.
And
as
S.
Paul
prest
it
upon
others
,
so
himself
practis'd
it
;
Our
conversation
is
in
heaven
,
from
whence
we
look
for
a
Saviour
,
Phil.
iii.
20.
Christians
are
to
be
fellow-citizens
with
the
Saints
,
of
the
houshold
of
God
,
of
the
society
of
Angels
;
live
then
we
must
,
according
to
the
law
of
our
Countrey
.
When
Samuel
design'd
Saul
by
his
anointing
,
to
be
King
over
Israel
,
he
bids
him
,
give
over
seeking
his
fathers
Asses
;
another
heart
,
a
Kingly
spirit
was
presently
shed
upon
him
.
How
unworthy
is
it
for
the
Heirs
of
Heaven
,
to
mind
nothing
but
earthly
things
?
Such
,
saith
the
Father
,
are
Fidei
,
&
Spei
suae
praevaricatores
;
they
falsify
their
faith
,
confute
their
hope
,
renounce
their
expectation
of
their
heavenly
inheritance
.
Let
S.
Iohn's
exhortation
be
our
conclusion
;
He
that
hath
this
hope
in
him
,
purifies
himself
,
even
as
God
is
pure
.
Estote
non
solum
spe
,
sed
conversatione
coelestes
,
Leo.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iust.
Mart.
p.
393.
Quaest.
3.
Respons.
A
SERMON
TO
THE
CLERGY
:
ON
1
CORINTH
.
xiv
.
1.
Follow
after
charity
,
and
desire
spiritual
gifts
,
but
rather
that
ye
may
prophesie
.
IT
is
the
wisdom
of
Gods
dispensation
with
his
Church
under
both
the
Testaments
,
he
founded
them
both
,
and
trained
them
up
under
Promises
,
and
Expectations
.
In
the
former
,
Pater
promisit
Filium
.
The
Patriarchs
and
Prophets
,
they
hoped
,
and
longed
for
the
Incarnation
of
the
Son
.
In
the
founding
of
the
second
Testament
,
Filius
promisit
Spiritum
.
The
Apostles
,
and
Disciples
,
and
the
Christian
Church
,
they
expected
,
and
waited
for
the
descent
of
the
Spirit
.
S.
Chrysostom
observes
,
and
makes
this
difference
:
Christ
,
at
his
coming
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
the
law
was
accomplished
,
and
it
,
with
old
Simeon
died
with
Christ
in
his
arms
,
at
the
receiving
of
him
;
the
Spirit
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
fulfilling
and
accomplishment
of
the
Gospel
.
The
Spirit
then
,
that
's
the
portion
,
and
expectation
of
Christians
.
Of
Christians
in
general
;
but
principally
,
and
in
the
first
place
,
promised
,
and
imparted
to
the
Ministers
,
and
Governours
of
the
Church
of
Christ
;
and
then
by
their
Ministery
conveyed
to
others
.
As
S.
Ierom
distinguishing
'twixt
Bishops
,
and
Priests
,
Episcopus
,
Patres
Ecclesiae
generat
;
Presbyter
,
Filios
;
so
Christ
,
first
provides
and
sanctifies
Patres
Ecclesiae
,
afterwards
by
them
,
he
doth
generare
filios
,
the
common
believers
.
Graces
and
gifts
in
a
Minister
,
they
are
virtually
as
much
,
as
in
multitude
of
auditours
.
They
are
like
Seals
,
or
Prints
;
one
character
in
them
,
begets
the
like
in
thousands
that
take
impression
from
them
.
The
Apostles
,
they
first
received
the
promise
of
the
Spirit
;
they
,
like
Gideo●…s
fleece
,
were
moistned
with
this
heavenly
dew
,
when
all
about
them
were
wholly
dry
;
by
them
it
was
derived
to
common
Christians
.
S.
Augustine
compares
this
descent
of
the
Spirit
to
the
first
rising
of
the
Sun
;
first
it
enlightens
the
Mountains
,
and
from
them
reflects
into
the
lower
Valleys
;
The
Apostles
,
and
Ministers
,
they
are
these
holy
Mountains
,
reflecting
their
Beams
upon
inferiour
Christians
.
S.
Ierom
likens
them
to
those
twelve
Fountains
at
Elim
;
other
disciples
must
be
planted
by
them
,
and
draw
moisture
from
them
,
like
the
seventy
Palm-trees
.
Which
makes
S.
Paul
direct
this
passage
of
his
Epistle
touching
the
gifts
of
the
Spirit
,
especially
to
the
Sons
of
the
Prophets
,
that
aimed
at
the
publick
Ministry
,
and
Service
of
the
Church
of
Corinth
.
As
the
Lacedaemonians
,
fitting
their
children
to
some
trade
of
life
,
brought
them
into
a
room
full-furnished
with
instruments
of
all
Professions
,
that
so
they
might
choose
in
what
trade
they
might
be
serviceable
to
the
Common-wealth
;
so
the
Apostle
brings
them
into
the
Church
,
Officinam
gratiarum
,
the
Store-house
of
all
Gods
graces
,
that
in
the
view
,
and
consideration
of
them
,
they
may
make
their
choice
.
And
lest
,
like
children
,
they
should
fancy
the
gayest
,
omit
the
most
useful
,
he
gives
them
direction
for
the
most
serviceable
graces
to
the
Church
of
God
.
And
this
he
doth
in
the
representation
of
a
most
lively
,
and
elegant
Allegory
.
As
S.
Peter
in
a
vision
being
called
to
preach
,
had
a
vessel
let
down
full
of
the
bodies
of
divers
beasts
for
his
choice
,
and
use
;
(
their
conpora
bruta
,
were
animae
humanae
,
the
beasts
signified
men
;
)
so
in
these
twelve
,
and
thirteen
,
and
fourteen
Chapters
,
here
is
a
representation
of
the
body
,
and
several
members
of
man
,
head
,
hands
,
eyes
,
feet
;
here
membra
humana
,
are
dona
divina
,
for
our
choice
and
practice
.
And
as
in
the
disposition
,
and
frame
of
our
bodies
,
so
in
this
dispensation
of
these
gifts
of
grace
,
three
things
are
observable
in
the
Apostles
discourse
,
severally
handled
in
these
three
Chapters
,
and
together
collected
,
and
united
in
my
Text
:
-
1.
Varietas
m●…mbrorum
;
A
body
consists
of
diverse
parts
,
branches
it self
into
manifold
members
;
so
here
is
,
multiplicitas
donorum
,
the
Spirit
diffuses
it self
into
manifold
gifts
;
Effundam
Spiritum
meum
,
not
a
drop
,
or
two
,
but
a
plentiful
showre
of
all
kind
of
graces
;
here
are
healings
,
languages
,
miracles
,
and
all
comprised
in
my
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
kind
of
graces
.
That
's
the
first
,
Varietas
donorum
,
Plenty
and
variety
.
-
2.
A
second
thing
remarkable
in
the
body
,
is
disparitas
membrorum
;
all
are
not
alike
useful
,
none
equally
beautiful
;
so
here
is
disparitas
donorum
;
This
holy
body
,
herein
is
like
to
that
abominable
image
in
Daniel
;
The
arms
of
silver
,
the
thighs
of
brass
,
the
legs
of
clay
,
and
mean
composure
;
The
graces
of
the
Spirit
,
though
none
are
superfluous
,
yet
some
are
more
useful
,
and
of
special
Improvement
;
That
's
included
in
the
other
branch
of
my
Text
,
in
this
Comparative
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
's
the
second
choice
and
disparity
.
-
3.
A
third
thing
in
the
body
,
is
Excellentia
unius
membri
;
some
one
hath
the
preheminenoy
above
the
rest
,
is
more
vital
,
and
useful
,
more
beautiful
,
and
comely
,
like
that
Head
of
gold
,
Dan.
ii
.
32.
So
here
is
Excellentia
doni
;
that
's
in
the
first
,
and
chiefest
branch
of
my
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Saint
Paul
preferrs
Charity
,
before
Faith
,
and
Hope
,
and
all
other
Graces
;
That
's
the
third
thing
observable
,
Preheminence
and
Excellency
.
The
Words
are
the
Apostle's
direction
,
for
a
fitting
enablement
to
the
work
of
the
Ministery
;
and
it
consists
upon
three
Particulars
:
-
1.
Here
are
tria
objecta
;
the
Apostle
propounds
and
commends
to
them
three
Objects
;
-
-
1.
Charity
.
-
2.
Spiritual
Gifts
.
-
3.
Prophecy
.
-
2.
Here
are
tres
actus
;
three
acts
he
preswades
them
to
,
tending
to
these
objects
:
-
-
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
act
of
Prosecution
.
-
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
act
of
Emulation
;
The
next
is
implied
in
,
-
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
that
is
Eligite
,
an
act
of
Choice
and
Election
.
-
3.
Here
are
tres
gradus
;
he
orders
them
into
three
degrees
answerable
to
their
true
worth
,
and
opposite
to
the
erroneous
esteem
of
these
Corinthians
.
Amongst
these
three
,
Charity
,
Spiritual
Gifts
,
Prophecy
,
they
did
set
the
chiefest
price
,
and
most
doted
upon
the
least
profitable
,
Miracles
and
Languages
;
All
would
speak
Tongues
,
and
work
Miracles
,
but
little
account
was
made
of
Prophecy
.
Like
those
Sons
of
Sceva
,
Acts
xix
.
they
would
work
miracles
themselves
,
leave
preaching
to
others
,
We
adjure
you
by
Iesus
,
whom
Paul
preacheth
.
And
even
those
who
did
prophesie
,
did
it
in
strife
,
and
much
contention
,
puffing
up
themselves
,
not
building
up
others
.
All
their
gifts
were
void
of
Charity
,
no
thought
had
of
that
.
The
Apostle
inverts
this
order
;
like
the
Master
of
the
Feast
,
Luke
xiv
.
displaces
those
that
had
got
the
highest
room
;
preferrs
the
lowest
,
sets
Charity
in
the
first
place
;
Follow
after
Charity
:
next
after
it
,
preferrs
Prophecy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
leaves
the
third
and
last
room
to
Tongues
and
languages
.
Thus
as
Christ
in
the
raising
of
Iairus
his
daughter
to
life
,
so
S.
Paul
at
Corinth
,
in
the
converting
of
a
sinner
;
-
-
1.
He
puts
out
the
Minstrels
,
an
unlikely
means
to
recover
life
again
;
displaces
Languages
,
which
S.
Paul
,
Vers.
7.
compares
to
Minstrels
,
a
dead
sound
of
piping
,
and
harping
:
Then
,
-
2.
He
brings
in
Prophecy
,
that
is
a
quickning
word
,
like
Christs
word
to
the
Damosel
;
that
,
fetches
her
to
life
again
:
Then
,
-
3.
He
brings
in
Charity
,
like
the
Parents
of
the
Damosel
,
to
feed
and
nourish
her
;
that
,
feeds
,
and
maintains
,
and
strengthens
her
.
Come
we
to
the
,
First
Object
,
Charity
;
that
is
the
principal
,
and
the
chiefest
Grace
;
and
the
Observation
hence
,
is
briefly
this
;
that
,
Charity
and
Compassion
to
the
Church
of
Christ
,
above
all
other
graces
,
is
a
principal
gift
required
in
a
Minister
.
Look
upon
Aaron
the
High
Priest
,
in
his
holy
attire
,
and
then
ask
David
the
morality
of
all
that
Ceremony
;
As
the
precious
oyntment
upon
the
head
,
that
ran
down
upon
the
beard
,
even
Aarons
beard
,
that
went
down
to
the
skirts
of
his
garment
,
Psal.
cxxxiii
.
2.
without
which
,
it
was
death
to
serve
in
the
Temple
;
so
comely
,
and
necessary
,
in
the
office
of
a
Minister
,
is
charity
,
and
compassion
to
the
Church
of
God
.
S.
Paul
preferrs
it
before
faith
,
and
hope
,
and
all
other
graces
.
Though
not
for
personal
,
and
private
use
,
yet
for
service
,
and
benefit
to
the
Church
of
God
,
it
exceeds
them
all
.
'T
is
a
fundamental
preparative
,
and
disposition
for
all
other
graces
,
and
enablements
;
and
that
in
these
three
respects
:
-
1.
Ut
habeat
;
It
fits
and
enables
him
for
the
receipt
,
and
obtaining
of
them
.
In
this
case
,
it
is
with
the
working
of
the
Spirit
,
as
with
his
Being
.
As
naturally
he
proceeds
,
per
modum
amoris
;
so
,
graciously
he
inspires
and
sanctifies
,
per
modum
charitatis
.
Multa
remissa
,
many
sins
forgiven
,
because
she
loved
much
;
and
so
,
multa
concessa
,
many
graces
infused
,
if
we
love
much
.
This
was
represented
in
the
first
effusion
of
the
Holy
Ghost
.
The
Apostles
were
in
one
house
,
and
in
one
mind
,
in
a
charitable
union
;
and
then
they
received
those
cloven
tongues
.
Of
which
S.
Aug.
speaks
,
alluding
to
those
two
descents
of
the
Holy
Ghost
:
they
had
first
Spiritum
unitum
in
columba
,
before
divisum
in
linguis
;
He
descended
in
the
appearance
of
a
Dove
;
the
Emblem
of
Charity
;
after
that
,
In
linguis
divisis
,
in
tongues
and
languages
:
They
were
together
in
one
mind
,
and
in
one
house
combined
in
charity
.
As
Origen
observs
of
Iob's
children
;
Mark
,
saith
he
,
their
charitable
affection
!
Satan
could
sooner
kill
them
all
together
,
then
by
any
breach
of
love
,
make
them
fall
out
,
and
live
asunder
.
This
Chrysostom
notes
in
S.
Paul's
Conversion
,
and
Call
to
the
Ministery
;
God
observed
his
zealous
affection
to
the
Synagogue
,
how
strongly
he
loved
his
Mother-Church
;
Christ
would
especially
gain
him
to
his
service
:
As
a
Captain
,
who
sees
in
his
enemies
Camp
,
a
valiant
,
and
resolute
Souldier
for
the
good
of
his
Country
,
labours
by
all
means
to
work
him
on
his
side
,
and
furnishes
him
with
his
choisest
armour
;
so
God
calls
S.
Paul
,
and
enables
him
with
his
richest
graces
.
That
's
the
first
thing
observable
;
Ut
habeat
,
it
fits
and
enables
him
for
all
other
graces
.
-
2.
Ut
Ecclesiae
habeat
.
When
they
are
infused
,
Charity
stirrs
them
up
,
and
improves
them
to
the
use
,
and
advantage
of
the
Church
of
Christ
.
Other
gifts
,
without
charity
,
rest
in
the
person
into
whom
they
are
infused
;
charity
disperses
,
and
conveys
them
to
others
.
See
this
express'd
in
S.
Paul's
Similitude
;
The
whole
body
is
compacted
by
that
which
every
joynt
supplies
—
and
makes
an
increase
of
the
body
unto
the
edifying
of
it self
in
love
.
Other
graces
without
charity
,
as
meat
received
into
the
body
without
the
natural
warmth
,
lies
clogging
the
stomach
;
but
Charity
,
like
the
vital
heat
,
concocts
,
and
conveys
them
to
every
member
;
it
makes
a
supply
to
every
part
,
Eph.
iv
.
16.
That
's
the
reason
,
that
of
all
other
graces
,
God
requires
our
charity
to
be
bestowed
on
his
Church
;
he
seems
to
part
with
his
own
right
in
it
,
and
sets
it
over
to
his
Church
.
If
God
so
loved
us
;
What
then
?
The
inference
,
we
should
think
,
were
more
natural
;
Then
we
must
love
him
again
:
But
God
parts
with
his
interest
,
bestows
it
on
his
children
;
Then
ought
we
to
love
one
another
,
1
Ioh.
iv
.
11.
He
requires
us
to
exhibit
it
to
his
Church
.
-
-
1.
In
signum
amoris
;
then
't
is
best
tryed
.
Every
man
will
love
God
:
it
is
best
discovered
in
our
love
to
his
Church
.
-
2.
In
fructum
amoris
;
the
fruit
of
our
charity
cannot
reach
to
him
.
As
David
,
desiring
to
shew
love
to
Ionathan
even
after
his
death
,
inquires
out
Mephibosheth
,
or
any
of
his
children
,
that
they
might
enjoy
what
Ionathan
could
not
.
Quod
homini
proficit
,
Deo
servit
,
saith
Tertullian
.
Then
charity
is
most
serviceable
to
God
,
when
it
is
profitable
to
his
Church
.
-
The
Church
,
that
is
commended
especially
to
our
love
and
charity
.
As
S.
Bernard
observes
of
Christs
provision
for
his
Mother
at
his
death
;
he
commended
her
to
S.
Iohn
his
loving
disciple
,
and
in
terms
of
love
,
Behold
thy
Mother
,
and
,
Behold
thy
Son
;
so
in
the
disposition
,
that
's
the
principal
affection
to
which
Christ
commits
it
.
Art
thou
a
Minister
?
conceive
Christs
voice
from
his
Cross
to
thee
,
Behold
thy
Mother
,
behold
thy
Son
.
This
was
the
Preface
to
S.
Peter's
charge
;
Peter
,
lovest
thou
me
?
then
,
feed
my
flock
.
Of
both
which
Speeches
to
S.
Peter
,
and
S.
Iohn
,
Aquinas
conceits
,
that
,
answerable
to
their
affection
,
so
was
their
commission
.
Saint
Peter
loved
Christum
mysticum
in
membris
,
Christ
in
his
members
;
to
him
therefore
the
Church
was
by
name
commended
.
Saint
Iohn
loved
Christum
personalem
,
Christ
in
his
person
;
to
him
therefore
he
committed
the
care
of
his
Mother
.
Love
is
the
affection
that
's
principally
required
.
This
we
see
typified
in
Aarons
brest-plate
;
the
names
of
the
Israelites
they
were
ingraven
,
and
set
upon
the
holy
Pectoral
,
not
upon
his
shoulders
onely
for
care
and
burden
,
but
upon
his
breast
,
the
seat
of
love
;
they
must
be
dear
and
tender
to
him
.
It
is
a
sin
in
any
man
to
be
void
of
Charity
;
but
it
is
an
hainous
impiety
in
a
Priest
.
It
had
been
cruelty
in
any
Jew
,
not
to
regard
his
brother's
wounded
and
bleeding
body
;
but
for
a
Levite
,
and
a
Priest
to
pass
by
,
and
neglect
the
body
,
nay
the
soul
,
of
their
brother
without
charity
and
compassion
,
what
sin
more
abominable
?
Without
this
gift
,
all
other
graces
they
are
fruitless
and
unprofitable
,
sine
hac
,
nihil
sum
,
saith
the
Apostle
;
not
minor
,
or
parvus
,
but
nihil
sum
.
Had
I
all
Languages
,
even
to
the
tongues
of
Angles
;
had
I
all
Miracles
,
to
remove
Mountains
;
had
I
all
Patience
,
even
to
the
enduring
of
Martyrdom
,
(
Quale
crimen
,
saith
Cyprian
,
quod
nè
Mariyrio
quidem
potest
expiari
?
)
sine
hac
nihil
sum
.
And
cum
hac
,
omnia
sum
.
Charity
bears
all
,
believes
all
,
hopes
all
.
Strange
!
The
act
of
Charity
is
onely
to
love
;
Elicit
suum
actum
,
imperat
omnem
.
As
a
spring
in
a
clock
sets
all
the
wheeles
going
;
or
the
Primum
mobile
in
Heaven
carries
all
the
Spheres
with
it
.
Art
thou
to
Prophesy
?
Charit●…
cogit
,
saith
the
Apostle
,
The
love
of
Christ
constrains
.
Hast
thou
Languages
?
they
are
unprofitable
in
themselves
divided
from
Charity
.
Charity
directs
and
unites
them
together
,
Ex
una
lingua
,
factae
sunt
multae
,
hoc
superbia
fecit
;
ex
multis
facta
est
una
,
hoc
charitas
facit
.
Aug.
Saint
Iames
speaking
of
malicious
tongues
,
saith
,
They
are
set
on
fire
of
Hell
,
and
they
set
on
fire
,
the
whole
course
of
nature
in
strife
and
confusion
;
so
these
gifts
of
tongues
,
being
set
on
fire
by
charity
,
as
by
fire
from
Heaven
,
they
set
on
fire
the
whole
course
of
nature
,
in
grace
and
conversion
.
Not
,
as
if
Charity
were
absolutely
necessary
;
as
if
none
but
a
Convert
could
convert
others
.
Tongues
,
and
Miracles
,
as
we
see
in
Iudas
,
they
may
do
good
;
but
not
so
kindly
,
as
when
love
imployes
them
.
As
S.
Augustine
observes
of
Christ's
Miracles
,
they
prevailed
the
more
with
his
Auditours
,
because
they
were
not
onely
signa
potentiae
,
but
fructus
amoris
.
They
were
miracula
salutaria
,
helpful
,
and
beneficial
.
Had
they
been
nociva
,
as
Moses
his
were
in
Egypt
,
they
would
have
bred
hatred
and
terrour
,
driven
men
farther
from
him
;
or
,
had
they
been
innocua
,
to
remove
Mountains
,
to
fly
in
the
air
,
they
would
have
wrought
wonder
,
and
astonishment
;
but
they
were
salutaria
,
healing
,
and
feeding
,
and
raising
from
the
dead
;
these
were
beneficial
,
and
provoked
love
,
and
affection
.
As
the
Prophet
,
when
he
laid
his
staff
upon
the
child
,
which
was
signum
potentiae
,
it
never
fetch'd
life
;
but
the
embracing
of
his
arms
,
that
was
fructus
amoris
,
that
warm'd
and
enliven'd
him
.
Miracles
,
and
languages
,
they
may
do
good
,
but
not
so
kindly
.
Much
more
,
Prophesying
,
though
divided
from
Charity
,
hath
its
use
and
profit
for
the
conversion
of
others
.
To
this
purpose
,
S.
Augustine
,
alluding
to
that
of
S.
Paul
,
Some
preach
Christ
of
good
will
,
others
on
by-respects
,
Quidam
,
saith
he
,
non
castè
praedicant
Christum
;
tamen
,
his
auditis
,
fideles
nascuntur
.
As
in
natural
generation
,
so
likewise
in
spiritual
,
Quidam
ad
concubitum
ingrediuntur
,
non
voluntate
generandi
,
sed
luxuriandi
libidi●…e
,
in
lust
,
not
in
love
,
and
desire
of
posterity
;
and
yet
they
beget
children
,
ex
f●…cunditate
seminum
,
non
ex
turpitudine
vitiorum
.
The
seed
of
the
word
,
it
hath
vim
plasticam
,
&
prolificam
,
a
power
of
regenerating
,
though
dispensed
and
applied
by
one
not-converted
.
Let
the
seed
be
good
that
is
sown
in
the
furrows
,
it
skils
not
what
the
hand
be
that
scatters
it
abroad
.
Pastores
mali
,
saith
S.
Augustine
against
the
Donatists
,
bad
Shepherds
may
feed
the
flock
in
good
Pastures
.
Prophecy
without
Charity
hath
a
power
of
converting
,
but
not
so
kindly
.
As
a
Chirurgeon
,
or
Physician
,
is
more
affectionately
careful
of
his
own
body
,
then
of
a
stranger's
life
.
The
one
he
doth
Ex
Arte
,
to
shew
his
skill
;
the
other
In
Affectu
,
in
Sympathy
of
affection
.
The
one
preaches
,
Ut
lucretur
famam
,
for
credit
and
ostentation
;
the
other
,
Ut
lucretur
fratrem
;
Thou
hast
gained
thy
brother
,
saith
our
Saviour
,
accounting
every
Christian
,
as
S.
Paul
did
Onesi●…us
,
his
own
bowels
;
and
esteeming
S.
Iames
his
reward
,
the
best
encouragement
;
Hast
thou
converted
a
sinner
?
Know
thou
hast
saved
a
soul
from
death
,
and
hast
hid
a
multitude
of
sins
.
That
's
a
second
Inforcement
,
Ut
Ecclesiae
habeat
.
Charity
improves
all
his
gifts
for
the
benefit
of
the
Church
.
-
3.
Ut
Sibi
habeat
.
Charity
makes
them
comfortable
,
and
profitable
to
his
own
soul.
That
's
the
excellency
of
Charity
above
these
other
Graces
.
Tongues
without
Prophecy
,
edifie
no
man
;
Prophecie
without
Charity
,
edifies
others
,
helps
not
himself
;
Charitas
,
&
alios
,
&
seipsum
;
He
saves
himself
,
and
those
that
hear
him
.
Tongues
without
Prophecie
,
like
Nimrod
,
they
build
a
Babel
,
they
confound
themselves
,
and
bring
confusion
to
others
.
Prophecie
without
Charity
,
like
Noah's
workmen
,
they
build
an
Ark
,
edifie
the
Church
,
but
themselves
perish
.
Charity
,
with
Noah
,
builds
for
himself
and
his
whole
family
,
saves
himself
and
the
Church
of
Christ
.
Prophecie
without
Charity
,
it
is
like
light
in
the
Stars
,
Lucem
in
se
,
Galorem
in
aliis
,
it
's
light
onely
in
it self
,
begets
heat
in
others
:
Prophecie
with
Charity
,
is
like
light
in
the
fire
,
Lucet
,
&
Ardet
,
lightens
,
and
enflames
both
himself
,
and
others
.
Prophecie
without
Charity
,
nourishes
others
,
feeds
not
himself
:
Non
gustat
;
as
that
Samaritan
Governour
,
provides
for
the
people
,
but
himself
starves
;
or
,
Tantùm
gustat
,
hath
some
smack
or
relish
of
saving
truth
,
but
feeds
not
upon
it
;
Like
Nurses
,
that
taste
onely
of
that
,
their
children
live
upon
.
Charity
eats
,
and
digests
,
and
grows
by
it
.
Prophecie
without
Charity
,
doth
Sua
Deo
,
Se
Diabolo
,
as
Saint
Gregory
speaks
,
bestows
his
fruits
and
pains
upon
God
,
himself
upon
the
Devil
.
Plus
dat
qui
&
fructum
,
&
arborem
dat
,
quàm
qui
solum
fructum
,
saith
Aquinas
out
of
Anselm
.
Charity
consecrates
both
tree
and
fruit
,
himself
and
his
labours
,
to
God
and
his
Church
.
That
's
a
third
Inforcement
,
Ut
sibi
habeat
.
Charity
is
a
fundamental
spiritual
Grace
;
then
,
Prophecie
;
then
other
gifts
,
are
like
colours
well
laid
.
Charity
is
a
ground-colour
,
Prophecie
upon
it
,
is
a
lasting-tincture
;
then
Tongues
,
and
Languages
,
like
varnish
upon
these
,
are
for
show
and
ornament
.
That
's
the
first
Object
propounded
and
commanded
,
Charity
.
Pass
we
on
to
the
Second
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Spiritual
gifts
.
And
from
hence
observe
,
that
the
right
aim
,
and
chiefest
desire
of
a
faithfull
,
and
worthy
Minister
,
't
is
for
spiritual
blessings
;
And
this
we
may
consider
,
-
1.
In
the
Kind
,
-
2.
In
the
Parts
of
them
.
I.
The
Kind
and
Condition
of
them
will
appear
in
a
double
Opposition
:
-
1.
Is
Spiritualia
,
not
Naturalia
.
He
contents
not
himself
with
natural
endowments
,
strength
of
wit
,
largeness
of
memory
,
quickness
▪
of
apprehension
;
nay
,
denies
them
,
being
severed
from
Grace
,
as
fruitless
,
and
unprofitable
.
Stultus
fito
,
ut
fias
sapiens
,
is
the
Apostle's
word
.
Thou
,
in
thy
Calling
to
be
a
Minister
,
must
be
in
S.
Pauls
case
,
struck
blind
,
before
enlightened
;
Lucem
occoecantem
habuit
,
before
illuminantem
;
(
As
the
light
of
the
Sun
will
put
out
a
Candle
)
;
and
circumfusam
before
in●…usam
,
saith
Saint
Bernard
,
to
make
him
know
how
he
came
by
it
,
before
he
received
it
.
Natural
knowledge
,
in
S.
Iames
his
account
,
't
is
earthly
,
sensual
,
devillish
;
earthly
in
the
original
,
sensual
in
the
use
,
devillish
in
the
end
and
issue
of
it
.
The
mysteries
of
our
Calling
are
above
the
reach
of
created
nature
.
Animae
creationem
,
intelligunt
&
Daemones
;
the
Devil
is
a
better
Naturalist
,
then
the
greatest
Philosopher
;
Animae
conversionem
,
ignorant
&
Angeli
;
the
Angels
adore
these
mysteries
of
Conversion
.
The
strongest
natural
parts
,
they
are
no
better
then
Crab-stocks
in
this
Garden
of
the
Church
;
if
they
have
not
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
S.
Iames
terms
it
,
the
word
engraffed
upon
them
,
they
continue
fruitless
.
As
S.
Augustine
,
discoursing
of
Moses
and
Paul
,
the
great
spirit
and
courage
they
shewed
before
their
calling
;
Moses
his
valour
in
slaying
the
Egyptian
,
Pauls
zeal
for
the
Jewish
Synagogue
;
he
compares
them
to
rich
grounds
untilled
,
overgrown
with
weeds
;
Non
virtutum
fructibus
inutiles
erant
,
quamvis
vitiosa
magnae
fertilitatis
ferebant
indicia
;
they
might
prove
good
,
if
well
husbanded
;
but
as
they
are
,
quò
meliores
,
eo
deteriores
;
the
greater
are
our
parts
,
the
greater
are
our
sins
.
And
yet
how
ready
are
we
to
judge
and
account
all
to
be
natural
?
Which
makes
S.
Paul
challenge
these
Corinthians
;
What
hast
thou
that
thou
hast
not
received
?
'T
is
purposely
meant
of
Ministerial
endowments
.
And
S.
Iames
foresees
how
soon
we
mistake
;
and
therefore
saith
he
,
Err
not
,
my
dear
brethren
,
they
are
all
from
above
;
no
parts
of
nature
,
but
gifts
of
grace
.
That
's
the
first
Opposition
;
Spiritualia
,
not
Naturalia
.
-
2.
Spiritualia
,
not
Temporalia
;
and
that
in
a
double
Consideration
.
-
-
1.
Not
Temporale
,
Spirituali
contrarium
.
-
2.
Not
Temporale
,
Spirituali
annexum
.
-
-
1.
Not
Spirituali
contrarium
;
Not
that
it
is
incompatible
,
and
cross
to
our
spiritual
Calling
:
No
,
but
the
aim
of
a
Christian
,
(
especially
of
a
Minister
)
't
is
spiritual
,
and
heavenly
.
Christ
taught
us
this
Lesson
in
his
first
Call
;
He
chose
the
poorest
,
those
who
were
loosest
from
the
world
,
to
be
his
Embassadours
.
Temporal
Kings
,
Per
divites
ad
pauperes
,
they
publish
their
Laws
by
rich
men
,
to
the
poor
;
Christ
,
Per
pauperes
ad
divites
,
he
sends
the
poor
to
preach
to
the
rich
.
Temporal
blessings
,
be
they
at
the
best
,
are
unworthy
to
be
nam'd
,
as
the
aim
of
a
Minister
;
Aestimant
Sor●…em
pretio
vilissimo
,
bono
temporali
;
we
abase
our
Calling
to
prize
it
no
higher
.
Coelum
,
Thro●…s
Dei
;
terrena
,
bona
Scabelli
.
Prayest
thou
for
spiritual
graces
?
he
reacheth
thee
them
from
his
Throne
in
heaven
.
Art
thou
craving
temporals
?
he
spurns
to
thee
those
from
his
Footstool
on
earth
.
Spiritual
blessings
,
they
come
near
to
the
nature
of
God
;
earthly
are
heterogeneous
,
and
of
a
lower
condition
.
By
graces
,
we
are
made
partakers
of
the
divine
nature
,
saith
the
Apostle
Saint
Peter
.
To
neglect
these
for
temporal
good
things
,
't
is
to
loath
Mannah
,
and
long
for
Onyons
,
and
Garlick
of
Egypt
.
Allium
&
Coepe
,
prae
Coelo
spirant
,
saith
Tertullian
.
That
's
the
first
Consideration
;
not
Temporale
contrarium
.
-
2.
Not
Spirituali
annexum
;
Even
those
temporals
that
are
due
,
every
way
due
(
for
such
there
be
,
think
Church-robbers
what
they
list
)
and
by
God
himself
annext
to
our
Calling
,
they
are
not
the
chief
aim
and
choice
of
the
Minister
.
Non
vestra
,
sed
vos
,
is
the
Apostle's
profession
;
We
seek
not
yours
,
but
you
;
no
,
not
Nostra
,
though
originally
due
;
with
Solomon
,
craving
Wisdom
in
the
first
place
,
riches
and
honours
God
will
cast
upon
him
;
with
Elisha
,
desiring
of
God
the
doubling
of
Elijah's
spirit
upon
him
,
the
Mantle
for
warmth
and
ornament
he
takes
up
afterwards
.
As
Christ
,
not
onely
preferring
his
spiritual
food
,
Verbum
Dei
,
before
Satans
bread
that
's
Spirituali
oppositum
;
but
Voluntatem
Patris
,
the
doing
of
his
Fathers
will
,
before
his
Disciples
bread
,
which
they
bring
to
him
,
that
's
Spirituali
annexum
.
And
indeed
,
't
is
fit
they
should
be
void
of
these
earthly
inferiour
distractions
,
that
are
to
mind
heavenly
.
These
fowls
of
heaven
should
be
provided
for
,
without
their
sowing
and
reaping
;
these
Lillies
of
Paradise
should
not
toil
,
nor
spin
,
and
yet
grow
and
flourish
.
As
S.
Augustine
alluding
to
Gods
ourse
upon
Cain
for
killing
of
his
brother
,
Let
the
earth
be
barren
unto
thee
,
when
thou
tillest
it
;
Quid
congruentius
,
saith
he
,
quàm
ut
illum
cujus
scelere
frater
occisus
est
,
in
terra
laborantem
sterilitas
sequeretur
;
illis
,
quorum
ministerio
salvantur
,
de
crastino
minime
cogitantibus
fructuosa
terra
serviret
?
Cain
,
who
kill'd
his
brother
,
even
when
he
labours
,
is
curst
with
barrenness
;
Ministers
,
who
save
their
brethren
,
even
though
they
labour
not
,
must
be
provided
for
with
fruitfulness
;
That
's
the
second
,
Not
Spirituali
annexum
.
That
's
the
Kind
;
I
come
II.
To
the
Parts
of
them
;
-
1.
It
is
Spirituale
donum
;
Seek
,
and
labour
for
spiritual
enablements
.
The
inclinations
of
nature
must
be
strengthened
,
and
elevated
with
gifts
of
grace
.
The
weightiest
employments
require
the
greatest
enablements
.
Those
three
great
Callings
,
Kings
,
Priests
,
Prophets
,
they
were
all
anointed
;
to
signifie
that
large
measure
of
grace
,
that
those
Callings
required
.
Nay
,
the
High-Priest
had
all
the
holy
oyl
poured
out
upon
him
;
to
signifie
his
Calling
required
plenty
of
grace
;
the
inferiour
Servitors
were
but
onely
sprinkled
in
a
sparing
manner
.
Indeed
,
to
be
gifted
,
and
fitted
by
the
holy
Spirit
,
't
is
the
only
comfortable
assurance
to
thy
conscience
of
thine
inward
Calling
;
Gods
Seal
set
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
which
,
the
warrant
of
the
Church
,
't
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Ink
and
Paper
,
as
S.
Paul
distinguishes
.
And
yet
,
how
many
run
before
they
be
sent
?
suing
,
like
Ahimaaz
to
the
Ioabs
of
Israel
;
But
what
if
I
run
?
though
they
have
no
tidings
.
Who
,
if
they
were
questioned
,
whether
they
have
received
the
Holy
Ghost
in
some
competencie
of
gifts
,
must
return
the
answer
of
those
uncatechiz'd
Novices
,
Act.
xix
.
We
know
not
whether
there
be
any
Holy
Ghost
,
yea
,
or
no.
No
,
God
never
employs
,
but
he
always
enables
;
as
Saul
did
with
David
,
when
he
sent
him
to
fight
,
he
put
on
his
own
Armour
;
he
will
strengthen
thee
with
his
own
Spirit
,
to
discharge
His
business
.
That
's
the
first
;
Spirituale
donum
.
-
2.
Is
Spirituale
ut
officium
;
Seek
and
labour
for
spiritual
employments
.
And
indeed
,
Donum
obligat
ad
officium
;
the
conferring
of
a
gift
,
it
is
the
exacting
of
a
service
:
'T
is
like
Press-money
,
if
once
thou
receivest
it
,
thou
art
bound
to
do
service
.
Thou
art
a
servant
and
thou
must
,
and
thou
hast
a
Talent
and
thou
mayst
be
profitable
to
thy
Masters
advantage
.
To
have
the
first
,
Spirituale
donum
,
without
this
second
,
it
is
to
no
advantage
.
Donum
in
habitu
,
't
is
Talentum
in
sudario
;
Donum
in
exercitio
,
't
is
Talentum
in
mensario
,
it
gains
,
and
increases
.
Donum
in
habitu
,
't
is
a
Candle
in
a
bushel
;
exercise
and
employ
it
,
't
is
set
on
a
Candlestick
.
Without
exercise
and
practice
,
saith
S.
Bernard
,
thou
art
Lux
modii
;
with
it
,
thou
art
Lux
mundi
.
Not
onely
the
mispending
,
but
the
neglecting
of
this
gift
condemns
thee
.
S.
Paul
bids
Timothy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
fire
goes
out
for
want
of
blowing
,
as
well
as
with
quenching
.
Mettal
,
not
onely
wears
out
by
use
,
but
is
eaten
with
rust
.
And
what
saith
S.
Iames
?
The
rust
of
your
gold
shall
witness
against
you
,
not
onely
the
mispending
.
The
rust
of
our
gifts
,
as
well
as
the
mis-using
shall
rise
up
,
and
condemn
us
.
To
be
able
to
preach
,
and
not
to
perform
it
,
S.
Augustine
counts
it
like
the
sin
of
Onan
,
Maledictus
qui
non
suscitat
semen
in
Israel
;
praedicando
Christum
,
generare
Christianum
.
Art
thou
invited
to
preach
,
and
yet
refusest
?
Art
thou
shod
with
this
preparation
of
the
Gospel
,
and
yet
refusest
when
the
Church
calls
for
thine
help
?
thou
shalt
be
discalceatus
in
Israel
.
If
thou
wilt
not
raise
up
seed
to
thy
elder
brother
Christ
,
the
Church
may
pull
off
thy
shoes
,
and
spit
in
thy
face
;
Nè
sis
in
eorum
numero
,
quorum
pedes
sunt
speciosi
.
'T
is
S.
Augustine's
Allegory
.
That
's
the
second
;
Spirituale
,
ut
officium
.
-
3.
Spiritualem
potestatem
.
Labour
for
,
and
desire
onely
spiritual
power
,
and
authority
.
As
in
the
first
,
Donum
obligat
ad
officium
;
so
here
,
Officium
disponit
ad
potestatem
.
Our
authority
,
and
power
is
onely
spiritual
.
The
weapons
of
our
warfare
,
are
divinitùs
potentia
.
Thus
S.
Chrysostom
magnifying
and
preferring
his
spiritual
power
;
To
a
King
,
are
bodies
committed
;
to
a
Priest
,
souls
;
they
fight
with
sensible
armour
,
we
with
spiritual
:
They
fight
against
Barbarians
,
I
fight
against
Devils
;
as
he
speaks
elswhere
:
his
doctrine
is
to
him
,
as
fire
and
sword
.
The
censures
are
onely
spiritual
,
that
the
Church
inflicts
.
This
thunder
of
the
Church
,
like
that
from
Heaven
,
melts
the
metal
,
meddles
not
with
the
sheath
;
works
upon
the
soul.
And
yet
what
a
stirr
keeps
that
Priest
of
Rome
for
his
temporal
Power
to
be
joyned
with
spiritual
?
Joyning
with
his
Pastoral
Staff
,
an
Imperial
Sword
;
(
as
we
see
some
Rapiers
sheathed
up
in
Staves
;
)
in
censuring
of
the
Church
,
wishing
as
Balaam
did
in
beating
of
his
Ass
,
I
would
my
staff
were
a
sword
in
my
hand
,
for
then
would
I
kill
thee
.
And
yet
we
exclude
not
all
temporal
power
as
utterly
unlawful
.
'T
is
not
a
consequent
from
our
spiritual
,
but
yet
it
is
compatible
with
it
.
Christ
doth
not
command
it
,
but
the
Prince
may
conferr
it
.
Onely
of
our selves
,
't
is
meerly
spiritual
.
That
's
the
third
part
;
Spiritualem
potestatem
,
a
spiritual
authority
.
I
come
briefly
to
the
,
Third
Object
propounded
to
them
,
and
that
is
Prophecy
.
And
by
it
,
I
conceive
,
with
Expositors
,
not
any
extraordinary
miraculous
Revelation
,
but
an
ordinary
set
course
of
preaching
,
and
interpreting
,
and
opening
the
Mystery
of
the
Gospel
;
in
S.
Pauls
description
,
A
speaking
to
men
to
edifying
,
to
exhortation
,
and
comfort
.
And
then
take
notice
of
the
nature
,
and
honour
of
this
holy
function
.
Preaching
,
't
is
Prophesying
.
-
1.
It
is
loco
Prophetiae
;
't
is
in
the
room
and
stead
of
Revelation
and
Prophecy
.
As
the
Israelites
were
first
fed
with
Mannah
,
afterwards
,
that
ceasing
,
they
fed
on
the
fruit
of
the
Land
.
Prophecy
now
ceasing
,
we
must
wait
for
no
more
Visions
,
but
rest
our selves
on
the
set
word
of
God
.
See
this
observable
in
the
closure
of
both
the
Testaments
.
Malachi
,
the
last
of
the
old
Prophets
,
shuts
up
the
Old
Testament
with
this
Seal
;
Remember
ye
the
Law
of
Moses
my
servant
,
which
I
commanded
to
him
in
Horeb
for
all
Israel
,
with
the
Statutes
,
and
Iudgments
,
till
Elias
comes
;
there
were
no
more
Prophets
till
Iohn
at
Christs
first
Coming
.
S.
Iohn
,
the
last
of
the
Apostles
,
he
seals
up
the
New
Testament
with
the
same
Closure
;
no
more
additions
to
the
New
Testament
,
till
Christs
second
Coming
.
We
have
Moses
and
the
Prophets
,
Christ
and
the
Apostles
,
in
stead
of
Revelation
:
It
is
loco
Prophetiae
.
-
2.
It
is
aequale
Prophetiae
;
't
is
as
good
as
Prophecy
,
of
the
same
nature
,
springing
from
the
same
Fountain
,
and
Original
:
As
the
fire
on
the
Altar
,
though
maintained
,
and
fed
with
ordinary
fewel
;
yet
is
counted
heavenly
,
because
the
first
Original
of
it
was
from
Heaven
.
The
Scriptures
contain
fully
the
marrow
and
pith
of
all
former
Prophecies
in
the
Old
Testament
.
As
at
the
first
Creation
,
the
Lord
made
an
extraordinary
light
,
but
after
,
conveyed
it
into
the
body
of
the
Sun
,
and
Moon
,
and
all
light
now
arises
from
them
;
so
in
the
beginnings
of
the
Church
,
God
set
up
an
extraordinary
light
of
Prophecy
:
now
he
conveys
it
all
into
the
body
of
the
Scripture
,
comprehending
all
saving
truths
that
they
reveal
.
It
is
,
aequale
Prophetiae
.
-
3.
It
is
,
melius
Prophetiae
;
it
is
better
then
Prophecy
.
The
ordinary
Word
,
especially
of
the
Gospel
,
is
more
excellent
,
and
useful
,
then
extraordinary
Revelations
under
the
Law
;
-
-
1.
Ratione
certitudinis
.
Saint
Peter
calls
the
Scripture
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
surer
word
,
then
a
voice
from
Heaven
.
As
the
motion
of
a
star
is
more
certain
and
regular
then
an
extraordinary
Comet
.
-
2.
Ratione
claritatis
.
The
Gospel
is
more
clear
and
evident
then
either
Prophecy
,
or
Priesthood
in
the
Old
Testament
.
That
was
but
Lucerna
,
saith
S.
Peter
,
this
is
Lucifer
;
that
was
but
like
a
Candle
,
this
like
the
Day-star
springing
in
our
hearts
.
The
clearness
of
the
Old
Testament
,
it
was
but
splendor
vultus
,
the
face
of
Moses
did
onely
shine
in
his
Revelations
;
the
clearness
of
the
New
Testament
,
is
splendor
pedum
,
their
very
feet
are
glorious
that
preach
the
Gospel
.
The
shining
of
the
Old
Testament
was
splendor
in
velamine
,
as
S.
Paul
observes
;
the
very
clearness
of
that
was
hidden
,
and
vail'd
over
with
much
obscurity
;
Christs
shining
in
the
New
Testament
,
't
is
far
more
evident
,
't
is
velamen
in
splendore
:
his
very
garments
are
clear
,
and
glorious
as
the
Sun
.
The
clear
preaching
of
Christ
,
made
Iohn
the
Baptist
,
greater
then
the
Prophets
;
the
meanest
of
our
Calling
,
greater
then
Iohn
the
Baptist.
This
evident
preaching
,
and
pointing
out
Christ
,
makes
some
of
the
Fathers
compare
Prophets
to
Cocks
,
the
nearer
the
Sun-rising
,
the
lowder
they
crow
:
The
nearest
to
Christ
,
makes
the
clearest
preaching
.
-
3.
Ratione
perpetuitatis
:
Preaching
is
better
then
prophesying
,
in
the
lasting
continuance
and
perpetuity
.
Prophecy
,
it
is
but
temporary
,
as
a
Candle
in
S.
Peter's
account
.
Lucerna
,
&
accendi
debet
,
&
extingui
potest
,
saith
S.
Aug.
A
Candle
,
it
is
soon
put
out
.
The
Ministery
of
the
Gospel
,
is
as
the
Sun
in
the
Firmament
,
not
to
be
darkned
till
the
last
day
.
'T
is
an
everlasting
Gospel
,
Rev.
xiv
.
6.
Preaching
,
and
Baptizing
have
a
Patent
of
eternity
;
Lo
,
I
am
with
you
alway
,
even
unto
the
end
of
the
world
,
Matth.
xxviii
.
20.
Thus
S.
Gregory
compares
miraculous
gifts
in
the
Infancy
of
the
Church
,
to
a
Childs
Standing-stool
;
when
the
Child
is
grown
,
and
strong
,
that
's
taken
away
.
God
hath
withdrawn
these
extraordinary
Supportments
in
this
grown
age
of
his
Church
.
That
's
the
third
;
it
is
,
melius
Prophetiae
.
-
4.
Let
me
add
one
Parallel
more
'twixt
Preachers
and
Prophets
,
and
that
by
way
of
Exhortation
.
Saint
Augustine
,
discoursing
of
the
state
of
the
Patriarchs
,
that
their
whole
carriage
and
life
was
full
of
mysteries
,
concludes
,
Primorum
patru●…
dico
,
non
tantum
linguam
,
verum
etiam
&
vitam
fuisse
propheticam
,
illudque
regnum
Hebraeorum
magnum
quendam
fuisse
Prophetam
;
their
Common-wealth
was
a
Prophet
,
it
was
so
full
of
Mysteries
.
As
they
in
Mysterie
,
so
now
in
Morality
,
should
not
the
lives
of
our
Preachers
,
should
not
the
state
of
our
Churches
,
even
in
this
sense
,
prophesie
?
equal
and
parallel
them
in
sanctity
and
piety
?
prophesying
in
our
lives
,
preaching
in
our
examples
?
every
action
to
be
a
doctrine
?
the
whole
carriage
of
our
lives
a
continued
instruction
to
those
that
behold
us
,
not
onely
by
speaking
,
but
even
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
Na●…ianzen
professes
of
his
own
endeavour
.
When
we
are
silent
,
by
example
edifying
,
non
tantum
lingua
,
sed
etiam
&
vita
fuit
prophetica
.
So
much
for
the
Objects
.
Now
follow
,
Secondly
,
the
three
Acts
;
-
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
Act
of
Prosecution
.
-
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
Act
of
Emulation
.
-
3.
In
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
Act
of
Election
.
-
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
inferrs
these
Particulars
;
-
-
1.
Ex
parte
Objecti
;
-
-
1.
Distantiam
Objecti
,
Distance
and
Remoteness
.
This
heavenly
grace
,
't
is
not
inbred
,
or
hard
at
hand
,
presently
attained
to
;
't
is
remote
,
it
requires
prosecution
.
-
2.
Difficultatem
Objecti
;
't
is
beset
with
Difficulties
,
it
costs
much
pains
,
and
striving
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implies
hardship
,
and
extremity
;
If
by
any
means
I
may
attain
,
saith
S.
Paul
.
-
3.
Excellentiam
Objecti
;
Rareness
and
excellency
.
It
must
sure
be
some
excellent
thing
that
deserves
so
much
pains
in
prosecuting
and
obtaining
;
a
precious
pearl
,
that
is
worth
so
much
inquiring
.
Charity
,
't
is
a
remote
,
't
is
a
difficult
,
't
is
an
excellent
endowment
.
-
Consider
it
,
-
2.
Ex
parte
actus
;
It
implies
two
things
,
-
-
1.
Intensionem
actus
;
Intension
and
vehemency
,
'T
is
an
act
vehement
,
and
violent
.
Saint
Chrysostom
observes
upon
these
words
of
S.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
persequens
Ecclesiam
,
justitiam
,
that
S.
Paul
was
as
violent
,
and
extreme
for
,
as
against
,
Christ
;
in
prosecuting
,
as
in
persecuting
.
'T
is
a
vehement
intension
.
-
2.
Extensionem
actus
;
Extension
and
continuance
:
it
holds
out
,
gives
not
over
.
S.
Paul
in
Philip.
iii.
expresses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
signifies
,
the
last
girds
and
stretchings
out
of
the
body
at
the
end
of
a
race
,
for
fear
of
falling
short
.
That
's
the
extension
.
-
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
's
the
second
act
;
an
earnest
desire
upon
a
comparative
emulation
of
other
mens
gifts
.
Aemulamini
that
implies
,
-
-
1.
Agnitionem
profectus
alieni
,
an
ingenuous
acknowledgment
of
another
mans
Proficiency
.
-
2.
Confessionem
defectus
proprii
,
an
humble
confession
of
his
own
deficiency
.
-
3.
Desiderium
imitationis
,
a
strong
endeavour
to
imitate
,
and
equal
them
.
-
3.
In
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
's
the
third
act
,
Eligite
;
an
act
of
choice
and
election
:
And
that
implies
two
things
,
-
-
1.
Non
posse
omnia
;
we
are
put
to
our
choice
;
ingross
all
gifts
we
cannot
.
God
will
have
a
necessitude
,
and
dependency
of
one
anothers
graces
.
S.
Paul
forbids
those
uncharitable
terms
of
one
member
to
another
,
I
have
no
need
of
thee
,
and
I
have
no
need
of
thee
,
arising
from
conceit
of
self-sufficiency
.
That
's
the
first
,
Non
posse
omnia
.
-
2.
Velle
meliora
;
make
choice
of
the
best
,
the
most
glorious
to
God
,
the
most
profitable
to
his
Church
,
the
most
comfortable
to
thy self
;
and
that
's
Prophecy
.
Let
us
beseech
him
,
who
is
the
Father
of
lights
,
from
whom
proceeds
every
good
and
perfect
gift
,
that
he
would
pour
out
his
Spirit
upon
all
flesh
,
that
our
old
men
may
prophesie
,
and
our
young
men
see
Visions
;
And
He
make
us
faithful
dispensers
of
his
manifold
gifts
,
to
the
building
up
of
his
Church
in
Charity
and
Unity
,
through
Him
,
in
whom
he
vouchsafes
them
to
us
,
Iesus
Christ
,
our
Saviour
:
To
whom
,
&c.
A
SERMON
ON
I.
Epist.
of
S.
JOHN
v.
3.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
WE
Love
him
,
because
he
loved
us
first
,
saith
the
Apostle
,
1
Ioh.
iv
.
19.
Our
love
to
God
,
being
but
a
reflexion
of
those
beams
of
love
,
which
he
first
casts
upon
us
.
An
evident
proof
of
this
,
we
may
see
in
this
Apostle
;
He
was
our
Saviours
beloved
Disciple
,
the
choise
Favourite
among
all
the
Apostles
;
one
that
enjoy'd
the
greatest
portion
of
our
Saviours
affection
;
and
therefore
,
as
having
received
the
greatest
love
,
he
returns
the
most
again
to
Christ
;
his
heart
was
enflamed
with
the
love
of
Christ
:
In
all
his
Epistles
,
he
breathes
nothing
but
love
,
he
stirs
up
himself
,
and
all
others
,
to
the
love
of
Christ
.
Now
;
-
1.
Because
all
men
are
ready
to
profess
their
love
to
Christ
;
no
man
thinks
himself
to
be
so
ungracious
,
as
to
be
void
of
the
love
of
God
,
though
the
Scripture
tells
us
expresly
,
even
of
generations
of
men
,
that
hate
God
,
Exod.
xx
.
5.
And
our
Saviour
tells
the
Jews
plainly
;
I
know
that
you
have
not
the
love
of
God
in
you
,
S.
Iohn
v.
42.
Every
wicked
man
,
is
Gods
professed
enemy
.
-
2.
Because
Christian
Love
,
't
is
the
chiefest
trial
,
the
clearest
evidence
,
and
demonstration
of
our
Faith
;
the
kindliest
fruit
that
springs
from
Faith
,
is
Love
.
A
true
saving
Faith
,
is
faith
working
by
Love
,
Gal.
v.
6.
It
works
by
all
other
Graces
;
't
is
Faith
working
by
Justice
,
by
Patience
,
by
Temperance
,
but
especially
by
Love
.
-
3.
Our
love
to
Christ
being
that
which
he
most
strictly
enquires
into
,
he
speaks
to
us
,
as
he
did
to
S.
Peter
,
Ioh.
xxi
.
Simon
Peter
,
Lovest
thou
me
?
And
again
,
and
again
,
Lovest
thou
me
?
never
gives
over
,
till
our
hearts
answer
,
Lord
,
thou
knowest
that
I
love
thee
;
Our
love
to
God
being
a
matter
of
so
great
importance
,
therefore
that
we
be
not
mistaken
in
so
necessary
a
duty
,
S.
Iohn
gives
us
here
,
a
certain
description
of
the
love
of
God
,
by
which
we
may
assuredly
know
,
that
we
love
our
God
,
indeed
and
in
truth
;
This
is
the
love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
So
then
,
the
words
I
have
read
unto
you
,
are
a
sweet
description
of
a
good
Christian
;
you
may
know
,
and
discern
him
by
a
threesold
Character
:
-
1.
How
stands
he
affected
to
God
and
Christ
?
What
heart
bears
he
to
him
?
He
is
such
an
one
as
hath
a
loving
heart
to
God
.
The
love
of
God
is
shed
abroad
into
his
heart
,
Rom.
v.
The
love
of
God
rules
in
his
heart
.
I
am
sick
of
love
,
saith
the
Spouse
in
the
Canticles
,
protesting
the
strength
of
her
love
to
our
Saviour
.
-
2.
What
is
the
action
that
flows
from
this
affection
?
What
is
the
fruit
of
our
love
to
God
?
How
doth
it
testifie
,
and
manifest
it self
?
It
shews
itself
in
a
religious
obedience
to
what
God
enjoyns
us
,
it
will
keep
his
Commandments
.
-
3.
What
is
the
disposition
,
and
inclination
which
one
that
loves
God
,
finds
in
himself
to
the
obedience
,
and
observation
of
Gods
Commandments
?
My
Text
tells
us
,
he
doth
it
willingly
,
chearfully
,
with
delight
,
and
alacrity
;
he
murmurs
not
,
nor
repines
;
he
groans
not
under
the
yoke
of
obedience
,
he
snuffs
not
at
God
,
as
they
in
Malachi
,
and
cry
out
,
Oh
,
what
a
weariness
it
is
to
serve
the
Lord
!
No
,
S.
Iohn
tells
us
,
Gods
Commandments
are
not
grievous
to
him
.
Come
we
to
the
First
Particular
;
What
is
the
affection
that
a
good
Christian
bears
to
Christ
?
'T
is
Love
;
yes
,
that
's
the
Christian
virtue
,
that
's
the
Evangelical
grace
.
'T
is
the
main
difference
'twixt
the
Law
and
the
Gospel
,
Timor
,
&
Amor.
The
Law
,
't
is
the
ministration
of
Fear
;
the
Gospel
,
that
's
the
breeder
and
begetter
of
Love
.
The
Law
begets
fear
,
it
genders
unto
bondage
;
but
the
Gospel
breeds
love
,
casts
out
slavish
fear
;
The
Gospel
begets
in
us
the
spirit
of
love
and
liberty
.
The
Scripture
makes
it
the
summ
of
all
,
the
substance
of
Religion
.
Neither
circumcision
,
avails
any
thing
,
as
the
Jews
would
have
it
,
nor
uncircumcision
,
as
the
converted
Gentiles
,
But
faith
that
works
by
love
,
Gal.
v.
6.
Indeed
,
't
is
the
end
both
of
Law
,
and
Gospel
.
S.
Augustine
sets
out
the
several
lincks
of
this
chain
of
Salvation
,
and
how
they
depend
one
upon
another
.
First
,
Lex
adducit
ad
fidem
;
the
Law
,
that
sends
us
to
Faith
;
then
,
Fides
fundit
orationem
,
Faith
,
that
pours
out
prayer
;
then
,
Oratio
impetrat
Spiritum
,
prayer
obtains
the
Spirit
;
then
,
Spiritus
diffundit
charitatem
,
the
Spirit
,
that
inspires
us
with
love
;
et
Charitas
implet
Legem
,
and
love
,
't
is
the
fulfilling
of
the
Law
.
Here
is
the
whole
frame
and
fabrick
of
a
Christian.
Faith
,
that
lays
the
foundation
;
but
love
,
that
sets
up
the
wall
,
and
lays
on
the
roof
,
brings
all
to
perfection
.
Not
that
a
Christian
ought
to
be
free
from
all
kind
of
fear
.
There
is
a
threefold
fear
to
which
we
are
liable
,
answerable
to
our
threefold
state
and
condition
;
-
1.
The
first
I
call
,
a
state
of
Subjection
;
in
this
we
were
created
,
and
in
this
we
stood
before
our
fall
.
-
2.
The
second
,
is
a
state
of
Rebellion
upon
our
fall
.
-
3.
The
third
,
is
a
state
of
Adoption
upon
our
recovery
,
and
reconciliation
.
And
these
three
states
have
a
suitable
fear
agreeing
to
them
:
-
-
1.
As
we
were
in
our
primitive
,
original
state
of
Subjection
;
so
we
owe
to
God
a
fear
of
Loyaltie
,
as
good
Subjects
to
their
Prince
,
and
Soveraign
.
-
2.
Our
state
of
Rebellion
,
that
brought
upon
us
the
fear
of
Slavery
;
-
But
then
,
-
3.
Our
state
of
Adoption
,
that
begets
in
us
a
filial
,
and
Son-like
fear
,
the
fear
and
reverence
of
a
loving
child
to
his
dear
father
.
-
The
first
fear
,
the
fear
of
Loyaltie
,
looks
upon
God
as
a
Law-giver
,
and
so
stands
in
awe
of
him
.
-
The
second
the
fear
of
Slavery
,
looks
upon
him
as
an
enemy
,
and
avenger
,
and
so
is
dismayed
with
the
terrour
of
him
;
But
-
The
third
,
Filial
fear
,
considers
him
as
a
gracious
Father
,
and
so
is
affected
with
a
child-like
duty
and
reverence
to
him
.
-
-
The
fear
of
Subjection
must
still
continue
with
us
.
-
The
fear
of
Slaverie
,
while
we
are
in
the
state
of
corruption
,
will
still
haunt
us
;
But
,
-
Filial
fear
,
that
must
grow
,
and
increase
in
us
.
Filial
fear
,
't
is
the
consequent
of
love
.
They
shall
fear
the
Lord
,
and
his
goodness
,
Hos.
iii.
5.
Loyal
fear
,
't
is
consistent
with
love
,
(
Hunc
timorem
habet
charitas
;
imò
non
habet
,
nisi
charitas
.
Aug.
de
Filiali
timore
)
;
but
servile
,
and
slavish
fear
,
't
is
contrary
to
love
.
Fear
then
,
't
is
not
wholly
excluded
from
the
state
of
a
Christian
;
but
yet
the
grace
that
the
Gospel
aims
at
,
't
is
the
grace
of
love
.
The
end
of
the
Commandment
(
especially
as
the
Gospel
propounds
it
)
is
love
,
1
Tim.
i.
5.
'T
is
the
aim
of
all
Gods
gracious
dealings
with
us
.
He
hath
chosen
us
,
that
we
should
be
holy
,
and
without
blame
before
him
in
love
,
Ephes.
i.
4.
'T
is
the
summ
of
his
Covenant
which
he
hath
made
with
us
,
He
keeps
covenant
and
mercy
with
them
that
love
him
,
Deut.
vii
.
9.
See
the
excellency
of
this
Love
of
God
in
three
particulars
:
-
1.
This
Love
of
God
,
gives
a
chief
title
and
denomination
to
Christians
;
't
is
their
badge
and
cognizance
.
Thus
Solomon
describes
an
holy
man
;
Cant.
i.
The
upright
love
thee
.
So
David
describes
an
holy
man
;
Let
them
that
love
thy
name
,
be
joyfull
in
thee
,
Psal.
v.
11.
David
sues
to
God
for
favour
and
mercy
under
this
denomination
;
Psal.
cxix
.
122.
Look
thou
upon
me
,
and
be
mercifull
unto
me
,
as
thou
usest
to
do
to
those
that
love
thy
name
.
'T
is
this
grace
that
God
highly
regards
in
us
;
If
any
man
love
God
,
the
same
is
known
of
God
,
1
Cor.
viii
.
3.
He
sets
much
by
such
,
and
owns
them
,
and
highly
accounts
of
them
.
-
2.
This
Love
,
't
is
the
Title
and
Assurance
of
all
his
promises
.
All
his
promises
are
appropriated
to
them
that
love
him
.
I
will
shew
mercy
unto
thousands
of
them
that
love
me
.
'T
is
in
the
Second
Commandment
.
-
-
1.
Heavenly
promises
,
and
blessings
,
are
passed
to
us
upon
this
condition
.
He
shall
receive
the
crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
,
Iames
i.
12.
Eye
hath
not
seen
,
neither
hath
ear
heard
,
what
God
hath
provided
for
them
that
love
him
,
1
Cor.
ii
.
9.
-
2.
Temporal
blessings
are
assured
us
with
this
Proviso
,
Because
he
hath
set
his
love
upon
me
,
therefore
will
I
deliver
him
,
Psal.
xci
.
14.
See
how
large
a
Patent
God
hath
made
to
such
Christians
;
Rom.
viii
.
We
know
that
all
things
shall
work
together
for
the
good
of
such
as
love
God
.
Whatsoever
befalls
them
,
shall
turn
to
their
good
;
as
,
on
the
contrary
,
all
shall
work
to
the
worst
to
them
that
love
him
not
;
they
are
doomed
by
S.
Paul
with
an
heavie
Curse
;
If
any
man
love
not
the
Lord
Iesus
Christ
,
let
him
be
Anathema
,
Maran-atha
,
accursed
for
ever
:
1
Cor.
xvi
.
22.
-
3.
Love
,
't
is
the
ingratiating
quality
of
all
our
services
;
't
is
that
which
commends
us
and
our
services
to
Gods
acceptation
;
they
are
then
accepted
of
God
when
they
spring
from
love
.
'T
is
love
that
is
the
fulfilling
of
the
Law
,
Rom.
xiii
.
10.
Thus
Christ
shews
what
kind
of
obedience
he
expects
at
our
hands
,
Ioh.
xiv
.
If
ye
love
me
,
keep
my
commandements
.
'T
is
the
labour
of
love
,
that
he
expects
and
requites
.
Thus
S.
Paul
speaks
of
his
labour
in
preaching
;
Necessity
is
laid
upon
me
,
and
wo
be
to
me
,
if
I
preach
not
the
Gospel
;
for
if
I
do
this
willingly
,
(
out
of
love
)
I
have
a
reward
,
1
Cor.
ix
.
16
,
17.
Especially
God
in
the
Gospel
invites
us
to
his
service
by
motives
of
love
,
draws
us
to
it
with
the
cords
of
love
.
'T
is
not
the
language
of
the
Gospel
,
If
ye
will
avoid
wrath
and
vengeance
,
escape
damnation
,
then
perform
obedience
to
me
:
but
,
If
ye
love
me
.
-
1.
All
other
motives
are
base
and
servile
,
without
this
willing
and
loving
affection
.
To
serve
out
of
fear
onely
,
lest
we
smart
for
it
,
't
is
the
drudgery
of
a
slave
;
to
serve
out
of
love
,
't
is
the
duty
of
a
son
.
Si
quid
boni
feceris
&
invitus
,
fit
de
te
magis
,
quàm
à
te
;
't
is
done
upon
thee
,
rather
then
by
thee
;
thou
rather
sufferest
the
doing
,
then
doest
it
thy self
.
No
,
this
is
the
Mark
of
a
child
of
God
;
his
delight
is
in
the
Law
of
God
,
Psal.
i.
He
takes
a
pleasure
and
felicity
in
it
.
Blessed
is
the
man
that
feareth
the
Lord
;
he
delighteth
greatly
in
his
commandments
,
Psal.
cxii
.
-
2.
The
service
of
love
is
onely
accepted
,
because
it
alone
is
an
ingenuous
service
,
and
of
a
right
intention
.
He
that
serves
God
onely
to
escape
punishment
,
or
to
gain
some
reward
to
himself
,
such
a
service
ariseth
onely
out
of
self-love
;
he
dares
not
offend
,
lest
he
should
be
miserable
.
But
he
that
serves
God
out
of
love
to
him
,
such
an
one
aims
at
God
,
not
at
himself
.
Were
there
no
Hell
to
punish
him
,
no
Heaven
to
reward
him
,
the
love
of
God
would
work
him
to
all
due
obedience
.
Indeed
,
as
Parisiensis
notes
,
He
that
abstains
from
sin
for
fear
of
punishment
onely
,
there
is
no
more
retribution
due
to
him
,
then
to
thieves
and
pilferers
,
that
abstain
from
theft
for
fear
they
should
be
apprehended
and
punished
.
And
so
he
that
serves
God
onely
for
a
reward
,
serves
not
God
but
himself
.
Illi
servit
unnsquisque
,
propter
quem
servit
;
he
doth
it
for
his
own
sake
,
not
for
God's
sake
?
But
love
seeks
not
its
own
,
but
the
honour
of
God
to
whom
it
is
devoted
.
-
3.
This
service
out
of
love
is
most
acceptable
to
God
,
because
this
kind
of
service
is
most
honourable
to
God
.
He
that
serves
him
for
love
,
doth
truly
perform
an
honourable
service
to
him
.
Non
colitur
Deus
,
nisi
amando
,
Aug.
He
onely
honours
him
,
that
doth
truly
love
him
.
Whereas
he
that
serves
him
for
fear
onely
,
casts
a
secret
aspersion
upon
God
;
like
the
bad
servant
in
the
Gospel
,
Luke
xix
.
that
told
his
Lord
,
I
know
thou
art
an
hard
man
.
No
,
God
is
a
gracious
Soveraign
,
not
a
cruel
Tyrant
,
and
so
desires
to
be
served
as
good
Subjects
serve
their
King
,
out
of
love
;
not
as
Bond-slaves
serve
an
usurping
Tyrant
,
out
of
dread
and
terrour
.
-
4.
The
service
of
love
is
the
onely
service
that
God
sets
much
by
;
because
that
service
which
arises
from
love
,
is
the
onely
constant
,
and
lasting
service
.
Love
is
long-breath'd
,
and
will
hold
out
and
persevere
;
whereas
fear
is
a
flincher
,
and
will
soon
tire
,
and
start
aside
.
Thus
the
dissembling
Israelites
started
aside
like
a
broken
bow
.
The
Psalmist
gives
the
reason
,
their
hearts
were
not
true
to
him
;
When
he
slew
them
,
then
they
sought
to
him
,
and
returned
;
but
they
did
but
flatter
him
with
their
mouth
,
for
their
hearts
were
not
right
with
him
,
Psal.
lxxviii
.
Extorted
obedience
is
never
lasting
.
Metus
,
haud
diuturni
magister
officii
.
But
love
is
full
of
patience
,
and
perseverance
,
thinks
no
duty
we
do
to
God
,
tedious
,
or
irksome
;
counts
a
perpetual
service
but
short
;
we
may
invert
David's
words
,
esteems
a
thousand
days
in
Gods
service
,
but
as
one
day
:
as
Iacob
endured
fourteen
years
hard
service
for
Rachel
;
he
bore
the
melting
heat
of
the
day
,
the
pinching
cold
of
the
night
;
and
yet
,
they
seemed
but
a
few
dayes
,
Because
he
loved
her
,
Genes.
xxix
.
20.
That
's
the
first
thing
considerable
;
The
affection
of
Love
.
We
come
,
Secondly
,
To
that
that
is
the
fruit
of
this
loving
Affection
,
the
action
that
flows
from
it
,
that
's
Obedience
;
Herein
is
love
,
that
we
keep
his
commandements
;
that
's
the
kindly
proof
of
our
love
.
Probatio
dilectionis
,
est
exhibitio
operis
,
saith
Gregory
;
Doing
and
obeying
,
is
a
strong
demonstration
of
our
inward
and
cordial
loving
him
.
And
this
sets
out
the
just
requisites
and
qualifications
of
our
love
to
God
.
It
puts
four
qualifications
upon
our
love
:
-
1.
It
shews
,
our
love
to
God
must
be
Amor
operativus
;
it
must
be
an
active
,
and
operative
,
and
working
love
.
Indeed
,
love
it
is
seated
in
the
will
,
the
fountain
of
action
;
it
rests
not
in
our
understanding
,
the
knowing
faculty
.
'T
is
not
a
meer
notion
or
speculation
,
swimming
in
the
brain
,
but
a
devout
affection
rooted
in
the
heart
.
Bare
knowledge
of
God
makes
us
not
the
better
.
Knowledge
,
saith
S.
Paul
,
puffs
up
;
but
't
is
love
that
builds
up
.
Bare
notion
,
't
is
not
soliditas
,
but
tumor
,
saith
S.
Aug.
like
windy
meats
,
they
swell
,
but
they
do
not
fill
with
any
good
nourishment
.
Therefore
the
Apostle
places
all
in
love
.
If
any
man
think
that
he
knows
any
thing
,
he
knows
nothing
yet
as
he
ought
to
know
;
but
if
any
man
loves
God
,
the
same
is
known
of
him
,
1
Cor.
viii
.
2
,
3.
That
's
worth
something
.
And
as
it
is
doing
,
not
knowing
,
onely
;
so
it
must
be
,
Amor
operans
,
not
loquens
tantum
;
not
a
love
that
will
vanish
into
a
verbal
Profession
.
Such
there
are
of
whom
S.
Iohn
speaks
;
He
that
saith
he
loves
God
;
't
is
love
,
and
lip-labour
,
both
of
one
value
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
Thou
sayst
,
thou
lovest
God
,
shew
me
thy
love
,
by
thy
works
of
love
,
otherwise
God
rejects
it
,
Isai.
xxix
.
13.
This
people
draw
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
.
Ye
know
Dalilahs
expostulation
with
Sampson
,
How
canst
thou
say
,
that
thou
lovest
me
,
and
wilt
not
do
this
for
me
,
that
I
require
.
No
,
Gods
law
,
't
is
Objectum
practicum
,
't
is
the
matter
,
not
of
our
knowing
,
or
speaking
onely
,
but
of
our
doing
,
and
practising
.
Religion
,
't
is
a
practical
art
,
serves
not
to
make
us
the
wiser
onely
,
but
the
better
also
.
'T
is
an
holy
art
of
Living
well
,
and
not
of
knowing
,
and
speaking
onely
.
I
have
lifted
up
my
hands
to
thy
Commandements
,
which
I
have
loved
,
Psal.
cxix
.
48.
(
lifted
up
his
hands
,
not
his
eyes
only
)
saith
David
;
and
again
,
Verse
105.
Thy
word
is
a
lamp
unto
my
feet
,
not
to
mine
eyes
onely
to
gaze
and
look
on
it
.
-
2.
Herein
is
love
that
we
keep
his
Commandements
;
It
puts
another
qualification
on
our
love
;
't
is
amor
reverentialis
;
not
a
love
of
equality
,
but
a
love
of
subjection
,
and
inferiority
;
such
a
love
as
the
Inferiour
bears
to
his
Superiour
,
that
hath
a
power
to
command
him
;
such
a
love
as
the
Israelites
Servant
professes
to
his
Master
,
I
love
my
Master
,
and
will
not
leave
his
service
.
When
we
hear
of
loving
God
,
we
dream
of
equality
,
and
familiarity
.
Oh!
God
is
our
friend
,
Christ
is
our
brother
,
we
have
fellowship
with
them
both
;
and
so
we
think
we
may
carry
our selves
fellow-like
towards
them
.
No
,
the
Text
tells
us
,
He
is
still
our
Commander
,
and
our
love
we
bear
to
him
,
must
be
a
love
joyned
with
reverence
;
the
love
of
a
Son
to
his
Father
,
the
love
of
a
Servant
to
his
Master
,
the
love
of
a
Subject
to
his
Soveraign
;
lowly
and
submissive
,
such
as
is
the
love
of
an
inferiour
to
him
that
is
farr
above
him
,
and
superiour
to
him
.
-
3.
Herein
is
love
,
that
we
keep
his
Commandements
;
This
shews
that
our
love
to
God
must
be
Amor
regulatus
;
a
love
regulated
and
restrained
to
what
God
commands
us
.
The
onely
matter
of
religious
love
and
service
to
God
,
is
,
what
he
hath
required
,
and
commanded
us
to
do
.
Id
utique
Deo
dignum
,
quod
ipse
Deus
sibi
fatetur
acceptum
;
that
is
onely
accepted
,
which
God
hath
prescribed
.
Ye
are
my
friends
,
saith
Christ
,
if
ye
do
what
I
command
you
,
Ioh.
xv
.
14.
In
this
case
,
our
own
inventions
,
are
but
presumptions
,
and
superstitions
.
Hence
it
is
that
Love
is
call'd
,
The
Royal
Law
,
because
God
hath
appointed
in
what
things
we
must
shew
our
love
to
him
.
I
told
you
,
the
love
we
owe
to
God
,
't
is
not
a
love
of
equals
,
but
of
inferiours
,
and
so
must
be
submissive
,
and
guided
by
his
will
,
not
by
our
own
.
Indeed
,
for
the
forwardness
,
and
chearfulness
of
our
love
,
so
it
must
be
voluntary
;
Nothing
is
so
free
as
Love
.
Non
tantum
servire
Deo
meo
debes
,
sed
&
adulari
,
Tertul.
But
yet
for
the
expressions
and
performances
of
it
,
he
hath
strictly
bounded
it
within
the
compass
of
his
Commandments
.
Saul
thought
he
had
shewed
great
love
in
reserving
the
fat
Cattel
for
Sacrifice
;
But
what
said
Samuel
,
Hath
the
Lord
such
pleasure
in
Sacrifices
,
as
when
the
voice
of
the
Lord
is
obeyed
?
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requires
at
thine
hands
.
Offer
to
him
not
thine
Inventions
,
but
his
own
Prescriptions
.
-
4.
Herein
is
love
,
that
we
keep
his
Commandements
;
This
shews
,
our
love
to
God
must
be
Amor
extensus
,
&
universalis
;
our
love
to
God
must
be
intire
,
and
universal
,
of
as
large
extent
,
as
all
Gods
Commandments
.
As
before
ye
heard
of
a
Restriction
,
so
here
we
meet
with
an
Extension
.
Love
must
be
the
fulfilling
of
the
Law
,
Rom.
xiii
.
We
must
not
be
partial
in
the
Law
of
God
,
as
Malachi
speaks
.
Quod
propter
Deum
fit
,
aequaliter
fit
.
The
love
of
God
looks
at
every
Commandment
,
and
makes
conscience
of
it
.
Thus
David
professes
the
intireness
of
his
obedience
;
I
esteem
all
thy
precepts
concerning
all
things
to
be
right
.
The
least
Commandment
carries
a
divine
authority
with
it
.
A
good
Christian
sues
not
to
God
〈◊〉
Naaman
to
Elisha
for
a
dispensation
,
In
this
,
the
Lord
〈◊〉
〈◊〉
servant
;
this
sin
I
must
live
in
,
this
Commandment
〈◊〉
make
bold
with
.
What
saith
S.
Iames
?
He
that
offends
in
〈◊〉
is
guilty
of
all
.
Not
that
the
same
degree
,
and
measure
of
love
,
and
obedience
is
required
in
all
;
there
is
a
difference
,
and
disproportion
.
There
are
some
Commandements
more
essential
to
piety
,
and
substantial
,
some
but
accessory
,
and
circumstantial
;
some
are
the
main
parts
and
duties
of
Religion
,
others
but
Appurtenances
.
Now
where
God
layes
most
weight
,
there
we
must
expect
most
care
.
The
love
of
God
,
't
is
called
,
The
great
Commandment
,
Matth.
xxii
.
It
must
be
preferred
before
the
love
of
any
creature
:
But
yet
the
love
of
God
in
a
due
proportion
extends
it self
to
every
duty
;
it
will
make
us
shun
every
sin
;
-
-
1.
The
smallest
sins
.
This
love
will
keep
us
not
onely
from
outragious
impieties
,
but
from
smaller
transgressions
.
As
true
love
to
our
friend
will
with-hold
us
not
onely
from
doing
him
a
mischief
,
but
from
doing
of
him
the
least
displeasure
.
-
2.
It
will
make
us
avoid
even
secret
sins
;
not
onely
such
sins
as
may
dishonour
God
by
a
publick
scandal
,
but
love
will
not
offend
the
eyes
of
his
Holiness
when
he
sees
in
secret
.
-
3.
Love
to
God
will
make
us
avoid
our
dearest
sins
,
most
delightful
,
most
profitable
;
it
will
not
onely
sindg
off
hairs
,
but
cut
off
our
hand
.
That
's
the
second
Particular
:
Proceed
we
now
,
Thirdly
,
To
the
last
Particular
in
the
Text
;
What
is
the
disposition
,
and
inclination
,
that
he
which
loves
God
,
finds
in
himself
to
Gods
Commandments
?
He
snuffs
not
at
them
,
as
heavy
,
and
burthensome
impositions
;
accounts
not
the
law
of
God
,
as
an
heavy
yoke
,
His
Commandments
are
not
grievous
.
Indeed
in
some
respects
,
't
is
most
true
,
Gods
Commandments
are
exceeding
heavy
.
There
is
in
them
not
onely
magnum
pondus
,
they
are
weighty
and
ponderous
;
but
they
are
also
,
magnum
onu●…
,
heavy
and
burthensome
.
See
the
truth
of
this
in
three
Particulars
;
-
1.
Take
the
Law
of
God
at
its
full
height
,
and
pitch
of
perfection
,
so
it
hath
a
great
difficulty
in
it
;
yea
,
in
a
manner
,
an
impossibility
in
it
to
all
men
since
Adam
.
Never
any
but
the
first
Adam
in
his
Innocency
could
have
fulfilled
it
;
never
any
but
the
second
Adam
,
our
Lord
Iesus
,
did
perfectly
fulfil
it
.
S.
Paul
tells
us
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
viii
.
an
impotency
▪
nay
an
impossibility
in
the
Law
,
by
reason
of
sin
.
Indeed
,
when
God
first
gave
the
Law
,
it
was
sutable
to
our
strength
,
but
sin
infeebled
us
,
and
so
the
Law
proved
impossible
to
us
.
Saint
Peter
tells
us
,
It
was
a
yoke
that
neither
we
,
nor
our
fathers
could
bear
,
Act.
xv
.
10.
Not
onely
men
in
the
state
of
Corruption
,
but
the
very
Saints
in
the
state
of
Regeneration
,
come
short
of
it
.
Imperfection
of
grace
,
cannot
attain
to
perfection
of
obedience
.
The
Church
of
God
defended
this
truth
against
the
Pelagians
;
That
the
Law
of
God
in
the
exactness
of
it
,
no
meer
man
did
ever
fulfil
it
.
There
are
two
Dimensions
in
the
Law
;
-
-
1.
The
first
is
maximum
quod
sic
in
doing
of
good
,
how
full
must
that
be
?
it
must
be
toto
corde
,
with
our
whole
heart
.
-
2.
The
second
is
,
minimum
quod
non
,
in
declining
from
sin
,
how
much
must
that
be
?
't
is
,
Non
concupisces
;
not
so
much
as
to
linger
,
or
lust
after
it
.
Consider
these
two
Dimensions
,
and
it
will
make
us
confess
with
David
,
I
see
an
end
of
all
perfection
,
but
thy
law
is
exceeding
large
;
That
's
the
first
.
-
2.
Take
the
Law
in
the
lowest
pitch
of
righteousness
,
yet
an
unregenerate
man
cannot
obey
it
.
He
is
so
far
from
fulfilling
all
the
Law
,
that
he
cannot
perform
the
least
part
of
it
.
Some
outward
Acts
a
meer
natural
man
may
do
;
S.
Paul
tells
us
,
They
do
by
Nature
the
things
written
in
the
Law
:
but
look
to
the
spiritual
manner
of
performance
,
so
no
natural
man
can
obey
it
in
the
least
and
lowest
degree
of
it
.
Every
carnal
man
is
reprobate
to
every
good
work
,
Tit.
i.
10.
Love
is
the
fulfilling
of
the
Law
.
Perfect
Love
fulfills
it
perfectly
;
imperfect
Love
,
doth
it
imperfectly
;
but
without
Love
there
is
no
performance
.
You
may
as
soon
gather
Grapes
from
Thistles
,
as
any
good
work
from
an
unregenerate
man
.
Laudo
fructum
boni
operis
,
sed
in
fide
quaero
radicem
,
saith
S.
Augustine
.
If
the
root
be
not
good
,
which
is
Faith
working
by
Love
,
the
fruit
,
though
outwardly
specious
,
is
inwardly
vicious
.
That
's
the
second
.
-
3.
Consider
the
Law
in
the
Evangelical
mitigation
and
abatement
of
it
,
yet
still
the
Saints
of
God
find
difficulty
in
it
.
A
regenerate
man
is
two
men
.
That
which
is
spiritual
,
and
renew'd
in
him
,
that
readily
conforms
to
the
Law
of
God
;
The
spirit
is
willing
,
saith
our
Saviour
;
ey
,
but
the
flesh
is
weak
:
Nay
,
oftentimes
wilful
,
stubborn
,
and
resisting
.
A
Christian
,
indeed
,
is
freed
à
morte
Peccati
,
from
the
death
of
sin
,
he
hath
a
new
principle
of
life
put
into
him
,
that
disposes
him
to
all
holy
obedience
;
but
yet
he
is
not
freed
à
morbo
Peccati
,
from
the
disease
of
sin
,
that
still
hangs
upon
him
,
and
that
shrinks
away
,
and
withdraws
it self
from
this
due
obedience
.
A
Christian
hath
both
Primitias
Spiritus
,
the
First-fruits
of
the
Spirit
,
they
make
him
Spiritual
;
and
withal
,
he
hath
Reliquias
carnis
,
some
dregs
of
flesh
in
him
;
they
make
him
carnal
,
loth
and
listless
to
any
holy
obedience
,
Thus
we
see
the
Law
,
-
1.
In
the
highest
pitch
,
is
impossible
to
the
Saints
;
-
2.
In
the
lowest
pitch
,
't
is
impossible
to
the
unregenerate
;
-
3.
Even
in
its
moderation
,
't
is
difficult
to
the
best
in
this
imperfect
state
of
regeneration
.
But
yet
't
is
most
true
what
the
Text
affirms
,
Gods
Commandments
are
not
grievous
.
His
Service
is
no
such
hard
service
as
the
world
accounts
it
;
't
is
no
such
toyl
and
drudgery
as
carnal
men
conceive
it
.
'T
is
a
service
indeed
,
(
for
why
should
we
be
left
to
a
lawless
liberty
?
)
but
't
is
an
ingenuous
service
;
Take
my
yoke
upon
you
,
saith
Christ
,
for
my
yoke
is
easie
,
and
my
burthen
is
light
.
'T
is
Satans
policy
to
stave
us
off
from
God
with
this
conceit
;
O
,
he
is
an
hard
Master
,
duram
servies
servitutem
;
farewel
comfort
and
contentment
,
if
he
be
your
Master
.
Nay
,
verily
,
Gods
servants
find
no
such
grievances
in
this
employment
;
which
will
appear
upon
these
three
Considerations
;
-
1.
In
respect
of
their
state
and
condition
;
-
2.
In
respect
of
their
task
and
employment
;
-
3.
In
respect
of
their
many
encouragements
which
they
meet
with
in
this
Service
.
-
1.
Look
upon
their
state
and
condition
:
Gods
people
are
not
in
any
base
servile
condition
.
But
,
-
-
1.
They
are
called
unto
a
state
of
Liberty
;
and
Liberty
,
't
is
sweet
in
it self
,
and
sweetens
all
our
employments
.
It
matters
not
so
much
what
we
do
,
as
upon
what
terms
we
do
it
.
If
as
slaves
and
bondmen
,
that
embitters
our
work
,
and
makes
it
grievous
:
If
as
free
and
ingenuous
,
it
sweetens
our
employment
.
And
such
are
all
Gods
servants
.
You
have
heard
it
often
,
His
Service
is
perfect
freedome
.
The
Law
they
live
under
,
't
is
call'd
A
Law
of
Liberty
,
Iam.
i.
25.
Brethren
,
saith
S.
Paul
,
Gal.
v.
13.
You
are
●…alled
unto
Liberty
.
Gods
servants
must
be
no
bond-men
.
The
Israelites
were
not
to
be
slaves
,
for
they
are
my
servants
,
saith
God
,
Levit.
xxv
.
Thus
as
Solomon
made
no
bond-men
of
the
children
of
Israel
,
1
Kings
ix
.
22.
but
put
them
into
ingenuous
services
;
so
doth
God
with
his
servants
.
-
2.
As
it
is
a
free
,
so
it
is
an
honourable
Service
:
As
we
know
,
the
greatness
of
the
Master
dignifies
and
ennobles
the
service
that
is
done
unto
him
.
'T
is
the
high
Title
that
the
Saints
have
gloried
in
,
that
they
were
Gods
servants
,
and
belonged
to
him
.
David
gloried
more
in
this
,
that
he
was
Gods
servant
,
then
that
he
was
Israel's
King
.
So
,
Theodosius
,
Behold
,
Lord
,
I
am
thy
servant
,
I
am
thy
servant
,
and
the
son
of
thy
hand-maid
,
Psal.
cxvi
.
He
chose
to
be
A
door-keeper
in
Gods
house
.
Blessed
is
the
man
whom
thou
choosest
,
and
causest
to
approach
unto
thee
,
that
he
may
dwell
in
thy
Courts
,
Psal.
lxv
.
4.
'T
is
an
high
dignity
to
be
Gods
moenial
servant
.
-
2.
Look
upon
their
task
and
employment
,
you
shall
find
the
Service
of
God
,
't
is
no
such
wearisome
service
.
-
1.
The
work
which
God
enjoyns
them
,
't
is
possible
to
them
.
Gods
Commandments
are
made
possible
to
a
regenerate
man
.
All
things
are
possible
to
him
that
believes
,
Mark
ix
.
I
can
do
all
things
through
Christ
that
strengthens
me
,
Phil.
iv
.
13.
Flesh
and
bloud
sees
nothing
in
the
Law
of
God
but
impossibility
;
like
the
unbelieving
Spies
,
O
we
cannot
conquer
the
land
.
But
Faith
and
Love
,
like
Caleb
and
Ioshua
,
conceive
it
may
be
done
;
and
undertake
it
readily
.
-
2.
This
work
is
easie
;
I
said
it
even
now
.
-
3.
This
work
,
't
is
not
onely
possible
and
easie
,
but
pleasant
and
delightful
.
A
good
Christian
finds
exceeding
great
pleasure
and
sweetness
in
it
.
A
just
man
(
saith
Solomon
)
delights
to
do
justly
;
't
is
a
joy
to
him
,
Prov.
xxi
.
15.
So
,
a
good
Christian
delights
in
Piety
.
Thus
David
professes
of
himself
,
I
delight
to
do
thy
will
,
O
my
God
;
thy
Law
is
within
my
heart
,
Psal.
xl
.
8.
So
S.
Paul
,
I
delight
in
the
Law
of
God
in
the
inward
man
,
Rom.
vii
.
Thus
Solomon
tells
us
,
that
the
course
of
Piety
,
't
is
a
delightful
course
;
All
her
wayes
are
wayes
of
pleasantness
,
Prov.
iii.
17.
If
men
serve
and
obey
God
,
they
shall
spend
their
dayes
in
prosperity
,
and
their
years
in
pleasure
,
Iob
xxxvi
.
11.
What
Christ
saith
of
himself
,
is
true
,
in
proportion
,
of
all
Gods
servants
,
'T
is
their
meat
and
drink
to
do
the
will
of
God
,
Ioh.
iv
.
Look
upon
the
several
parts
of
Gods
Service
,
those
that
are
most
tedious
and
irksome
to
a
carnal
man
,
Gods
servants
take
great
delight
and
felicity
in
them
:
-
1.
Prayer
,
and
pouring
out
our
souls
unto
God
,
how
dull
a
thing
is
it
to
a
carnal
man
?
'T
is
as
easie
to
make
a
stone
mount
upward
,
as
for
a
carnal
man
to
raise
up
his
heart
in
Prayer
,
and
to
make
it
ascend
up
to
the
Throne
of
God
.
But
Daevid
tells
us
how
delightful
it
was
to
him
;
O
,
my
soul
is
filled
as
with
marrow
and
fatness
,
when
he
called
upon
God
.
'T
is
a
Saints
heaven
upon
earth
,
to
enjoy
this
communion
with
God
by
devout
Prayer
.
-
2.
Reading
,
and
Hearing
,
and
Meditating
on
Gods
Word
;
put
a
carnal
man
upon
it
,
O
't
is
tedious
and
irksome
to
him
;
he
presently
cryes
out
,
O
what
a
weariness
is
it
?
Ey
,
but
David
counted
Gods
Word
,
His
Song
in
the
house
of
his
pilgrimage
;
esteem'd
Gods
Word
above
his
appointed
food
;
it
was
the
very
joy
of
his
heart
.
-
3.
The
Lords
Day
,
and
so
the
attendance
upon
the
publick
Worship
,
a
carnal
man
counts
it
but
loss
of
time
,
he
hath
no
list
to
it
,
he
can
tell
how
to
spend
that
day
to
better
purpose
;
like
those
prophane
ones
in
A●…os
viii
.
When
will
the
Sabbath
be
gone
?
But
a
good
Christian
counts
it
,
and
makes
it
his
delight
,
Isai.
lviii
.
They
rejoyced
to
hear
the
joyful
sound
that
call'd
to
the
solemn
Assemblies
,
Psal.
lxxxix
.
What
comfort
did
David
take
in
it
,
when
he
went
to
the
house
of
God
with
the
voyce
of
joy
and
praise
,
with
a
multitude
that
kept
holy-day
,
Psal.
xlii
.
-
4.
Bounty
to
the
poor
;
What
saith
a
carnal
man
to
it
?
Just
as
Nabal
?
Shall
I
take
my
bread
,
and
my
flesh
,
and
give
it
to
I
know
not
whom
?
But
the
Saints
delight
in
it
:
He
will
devise
liberal
things
,
as
Isaiah
describes
him
;
He
will
draw
out
his
soul
to
the
hungry
,
and
satisfie
the
afflicted
soul
,
Isai.
lviii
.
Even
the
most
painful
works
of
Christianity
,
a
good
Christian
delights
in
them
.
I
will
name
but
two
:
-
1.
Mortification
,
and
suppressing
our
natural
Lusts
,
and
evil
concupiscence
.
Flesh
and
bloud
repines
at
that
work
,
but
a
good
Christian
delights
in
it
.
The
Spirit
that
is
in
him
,
lusts
against
the
flesh
,
Gal.
v.
17.
delights
to
cross
it
,
to
curb
it
,
and
keep
it
under
.
-
2.
The
undergoing
the
Cross
,
and
bearing
of
Afflictions
;
that
saith
hard
to
flesh
and
bloud
.
Carnal
men
may
seem
to
be
Christians
,
Usque
ad
Crucem
,
as
Luther
speaks
;
they
will
pass
for
good
Christians
,
usque
ad
Crucem
,
til
they
spie
the
Cross.
They
will
not
suffer
for
Religion
.
But
the
Saints
of
God
take
delight
in
persecutions
.
Hear
what
S.
Paul
saith
,
2
Cor.
xii
.
10.
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
in
persecutions
,
in
distresses
for
Christs
sake
,
And
see
it
in
the
Apostles
,
Acts
v.
They
rejoyced
,
that
they
were
counted
worthy
to
suffer
shame
for
the
Name
of
Christ
All
these
hard
and
difficult
services
,
the
Saints
count
them
high
,
and
noble
Functions
,
and
delight
in
them
.
-
3.
Look
upon
the
Encouragements
that
Christians
find
in
the
service
of
God
;
they
will
make
it
appear
,
that
the
service
of
God
is
no
such
irksome
service
.
The
world
indeed
thinks
otherwise
of
it
,
but
S.
Bernard
gives
the
reason
;
Vident
punctiones
nostras
,
sed
non
vident
unctiones
.
This
makes
the
world
think
the
service
of
God
to
be
an
hard
service
,
they
look
upon
the
labours
,
but
they
are
not
acquainted
with
the
comforts
,
and
encouragements
that
sweeten
these
labours
,
and
make
them
pleasant
to
us
.
Many
Encouragements
there
are
.
-
-
1.
His
gracious
Assistance
.
God
helps
,
and
assists
his
servants
in
all
their
works
.
This
he
doth
;
by
putting
their
souls
into
a
right
frame
of
holiness
.
He
answers
us
with
strength
in
our
soul
,
Psal.
cxxxviii
.
3.
Till
then
,
the
faculties
of
our
souls
are
like
the
members
of
our
bodies
:
when
our
shoulder
is
out
of
joynt
,
every
burthen
is
grievous
;
but
put
it
into
joynt
again
,
and
the
same
burthen
will
sit
light
upon
it
.
So
grace
sets
us
in
a
right
frame
,
and
makes
the
Law
of
God
connatural
to
us
.
That
breeds
delight
,
when
we
act
according
to
nature
.
A
carnal
man
,
set
him
to
do
a
spiritual
work
,
ye
put
him
out
of
his
element
;
but
a
spiritual
man
is
spiritually
affected
.
-
2.
A
second
Encouragement
,
is
Gods
mercifull
connivence
.
When
his
servants
that
desire
to
serve
him
,
yet
fail
,
and
fall
short
of
what
is
their
duty
,
God
winks
at
their
sailings
,
and
passes
by
them
.
See
this
graciously
promised
to
us
,
Mal
,
iii.
17.
I
will
spare
them
as
a
man
spareth
his
own
Son
that
serves
him
.
A
loving
father
will
not
quarrel
for
every
failing
,
if
his
Son
doth
his
best
;
but
,
wink
and
connive
at
him
.
Indeed
,
were
it
not
for
this
,
there
were
no
serving
of
him
.
Did
he
not
pass
by
our
failings
,
no
flesh
would
be
saved
.
If
he
should
mark
all
that
is
done
amiss
,
who
may
abide
it
?
But
there
is
mercy
with
him
that
he
may
be
feared
,
Plsal
.
cxxx
.
Thus
the
Prophet
Micah
admires
Gods
gracious
dealing
with
his
children
,
Micah
vii
.
18.
Who
is
a
God
like
unto
thee
,
that
passes
by
the
transgressions
of
his
people
?
-
3.
A
third
Encouragement
is
,
the
many
heartnings
,
and
secret
chearings
that
God
vouchsafes
to
his
servants
in
the
course
of
their
obedience
.
He
is
no
churlish
Nabal
,
sowr
and
harsh
to
his
poor
servants
,
but
puts
life
and
heart
into
them
.
-
-
1.
He
vouchsafes
his
Presence
to
them
,
as
Boaz
to
his
Reapers
.
The
Master's
eye
,
the
chearfulness
of
his
countenance
,
is
the
mans
encouragement
.
-
2.
He
speaks
chearfully
to
their
hearts
.
He
hath
both
his
Agè
,
and
his
Eugè
for
them
;
Go
on
;
and
,
Well
done
,
faithfull
servant
.
Thus
he
heartned
Saint
Paul
,
Acts
xviii
.
9.
Be
not
afraid
Paul
,
for
I
am
with
thee
,
and
no
man
shall
hurt
thee
.
Which
made
him
work
out
his
heart
in
the
service
of
Christ
.
-
4.
A
fourth
Encouragement
is
his
loving
acceptance
of
our
poor
services
.
Our
faithfull
endeavours
,
our
honest
desires
,
our
sincere
intentions
,
are
graciously
accepted
.
-
-
1.
He
will
accept
half-service
for
whole
;
imperfect
obedience
goes
for
good
pay
.
-
2.
He
will
accept
endeavours
for
performances
.
When
we
come
short
of
the
work
,
yet
if
we
went
about
it
,
put
our
strength
to
it
,
't
is
well
,
saith
God
.
-
3.
In
some
cases
,
the
Will
shall
stand
for
the
Deed
,
2
Cor.
viii
.
If
there
be
a
willing
mind
,
it
is
accepted
.
He
stands
not
upon
a
full
satisfaction
,
but
makes
up
our
defects
with
a
gracious
acceptation
.
-
5.
A
fifth
Encouragement
is
his
bountifull
rewarding
of
us
;
Besides
the
grand
paiment
,
the
weight
of
glory
,
the
reward
of
the
inheritance
;
a
strange
paiment
,
for
servants
to
have
the
inheritance
given
them
,
Coloss.
iii.
Knowing
that
of
the
Lord
ye
shall
receive
the
reward
of
the
inheritance
,
for
ye
serve
the
Lord
Christ
;
that
Pay
will
countervail
all
our
service
,
were
it
infinitely
more
;
besides
that
,
How
many
encouraging
blessings
and
favours
doth
he
bestow
upon
his
servants
,
over
and
above
?
Besides
their
wages
,
they
have
their
avails
out
of
their
Masters
bounty
.
David
found
it
,
and
acknowledgeth
it
;
Thou
hast
dealt
bountifully
with
thy
servant
.
We
serve
a
gracious
Lord
,
such
an
one
as
delights
in
the
prosperity
of
his
servants
.
You
see
the
Encouragements
;
take
them
all
together
.
-
1.
Our
abilities
to
serve
him
,
come
from
his
assistance
.
-
2.
Our
failings
,
are
made
up
by
his
connivence
.
-
3.
Our
labours
,
they
are
sweetned
by
his
chearfull
countenance
.
-
4.
Our
unworthiness
,
is
supplied
by
his
gracious
acceptance
.
-
5.
Our
reward
,
shall
be
given
us
by
his
bountifull
goodness
.
Think
on
these
Encouragements
,
and
thy
heart
will
confess
,
Sure
,
we
serve
a
gracious
Lord
,
his
Commandments
are
not
grievous
.
A
FUNERAL
SERMON
:
ON
1
KING
.
xix
.
4.
It
is
enough
,
now
,
O
Lord
,
take
away
my
life
;
for
I
am
not
better
then
my
fathers
.
THe
several
aspects
that
this
passage
,
and
speech
of
Elias
,
gives
to
the
meditations
of
those
who
have
consider'd
and
dwelt
upon
it
,
occasion
a
divers
apprehension
and
judgment
of
the
nature
and
purpose
of
it
:
some
taking
notice
of
some
sudden
pangs
and
qualms
of
weakness
and
discontent
:
others
observing
the
strength
and
appearance
of
Piety
.
And
,
indeed
,
Tertullians
Maxim
holds
good
here
,
and
is
of
Universal
truth
,
In
optimis
nonnihil
est
pessimi
;
The
best
,
and
most
sanctified
,
and
refined
Saints
,
have
some
remainders
and
dregs
of
infirmity
and
imperfection
;
overtaken
sometimes
with
slips
and
weaknesses
.
See
this
holy
Prophet
,
of
so
high
a
pitch
of
Piety
,
that
he
is
accounted
by
some
,
not
a
mortal
man
,
but
a
glorious
Angel
cloathed
with
flesh
;
yet
surprized
with
humane
,
and
blameable
infirmities
,
and
breaks
forth
here
into
an
unadvised
,
sudden
passionate
,
both
fear
and
wish
,
It
is
enough
,
now
,
O
Lord
,
take
away
my
life
,
for
I
am
no
better
then
my
fathers
.
So
that
this
motion
,
and
speech
of
Elijah
,
it
is
a
mix'd
speech
,
made
up
of
two
several
Ingredients
:
-
1.
Here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
something
natural
,
and
carnal
,
savouring
of
weakness
;
a
pang
of
discontent
and
weariness
.
-
2.
Here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
something
good
and
spiritual
;
though
it
be
somewhat
tainted
with
unseasonable
circumstances
,
yet
separate
the
precious
from
the
vile
;
purge
,
and
winnow
it
from
the
chaff
of
some
malignant
infirmities
that
attend
it
,
and
we
shall
find
it
a
speech
truly
Christian
,
and
Heroical
,
and
of
an
eminent
pitch
and
strain
of
Piety
.
First
,
look
upon
it
as
natural
,
and
carnal
,
and
savouring
of
weakness
.
The
very
carriage
of
the
Prophet
,
the
context
of
this
Scripture
,
and
the
unsuccesful
event
,
must
make
us
suspect
it
as
questionable
,
and
doubtful
:
He
hath
a
little
forgot
his
constancy
and
courage
;
and
Iezabels
threatnings
and
persecutions
have
cast
him
into
some
fits
and
grudgings
,
of
fear
and
infidelity
.
And
this
very
passage
,
I
suppose
,
makes
S.
Iames
,
chap.
v.
17.
to
take
notice
of
Elias
,
as
of
a
man
of
weakness
and
imperfection
.
Elias
,
saith
he
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
man
subject
to
like
passions
as
we
are
.
Let
's
not
gaze
and
feed
our
eyes
with
this
nakedness
of
the
Prophet
;
go
we
backward
,
rather
,
and
cover
it
;
and
,
in
one
word
,
consider
the
benefit
of
it
,
and
use
,
to
our selves
.
The
Prophet
is
permitted
to
fail
in
this
particular
,
and
his
failing
is
registred
,
and
the
Apostle
takes
notice
of
it
;
-
1.
In
honorem
Eliae
:
'T
is
strange
,
but
true
;
This
blot
of
infirmity
,
it
serves
for
the
honour
and
dignity
of
him
.
He
was
so
eminent
for
Grace
,
in
such
a
splendour
of
Sanctity
,
that
purposely
the
Holy
Ghost
is
fain
to
let
us
know
he
was
a
man
,
lest
we
should
deem
him
an
incarnate
Angel
,
his
Piety
was
so
conspicuous
.
The
world
could
easilyer
discern
Grace
and
Heavenliness
in
him
,
then
nature
and
infirmity
:
So
that
the
Prophet
here
;
and
the
Apostle
elsewhere
,
are
glad
to
tell
us
,
he
was
a
frail
creature
.
Thus
it
was
with
Paul
and
Silas
,
so
glorious
in
their
words
and
works
,
amongst
the
Lystrians
,
that
they
took
them
for
gods
;
and
therefore
the
Apostles
were
enforced
to
confess
,
they
were
men
subject
to
the
same
passions
with
them
,
Acts
xiv
.
15.
It
is
the
glory
of
Religion
,
when
it
shines
in
its
full
strength
;
it
makes
their
faces
shine
like
Angels
.
It
may
shame
our
weak
glimmerings
of
Piety
,
so
much
overlaid
with
carnality
and
gross
infirmities
,
that
we
need
not
doubt
we
are
men
,
but
question
whether
we
are
Christians
.
-
2.
Elias
,
and
so
the
Saints
appear
in
the
Scripture
clogg'd
with
infirmities
,
to
moderate
their
honour
,
lest
it
be
excessive
,
and
beyond
bounds
.
Look
upon
them
as
Saints
,
but
remember
them
frail
creatures
.
God
purposely
sets
these
Foils
on
his
Saints
,
to
allay
our
esteem
of
them
.
The
Church
of
God
in
several
ages
hath
had
divers
conflicts
concerning
the
Saints
,
and
their
falls
and
infirmities
.
The
Manichees
in
S.
Augustines
time
,
urged
and
exaggerated
them
,
as
if
the
God
of
the
Old
Testament
had
liked
and
allowed
them
;
and
Moses
,
and
the
Scripture
,
had
,
by
their
report
,
authorized
and
approved
them
.
They
went
too
farr
,
to
inferr
,
from
the
relation
,
the
consequence
of
approbation
.
Contrary
,
the
Papists
now
excuse
and
extenuate
them
,
as
if
there
had
been
no
need
that
the
God
of
the
New
Testament
should
pardon
and
remit
them
.
They
denied
them
to
be
Saints
;
these
deny
them
to
be
men
.
We
must
go
a
middle
way
;
Reverence
their
Sanctity
,
Pity
their
Infirmities
:
Learn
to
distinguish
Inter
puritatem
fontis
,
&
impuritatem
vasis
.
They
have
their
flaws
,
and
slips
,
and
foyls
,
that
Christ
only
may
be
King
of
Saints
,
and
the
Holy
One
of
Israel
.
-
3.
Elias
,
and
the
Saints
appear
to
us
in
infirmities
,
to
teach
and
assure
us
the
possibility
of
imitation
.
Naturally
,
we
are
ready
to
put
off
these
examples
of
the
Saints
in
Scripture
:
What
talk
you
of
Elias
?
or
Moses
?
or
Paul
?
These
were
Saints
;
we
must
not
think
to
come
near
them
.
Thus
we
set
them
aloft
,
and
beyond
imitation
,
as
half-gods
;
whereas
the
Scripture
presents
them
as
men
of
our
size
.
Thus
the
Israelites
gave
over
the
hope
of
winning
of
Canaan
;
Oh!
they
are
Giants
,
we
are
Grass-hoppers
.
No
such
matter
.
Elias
had
his
passions
and
weaknesses
;
and
though
he
was
eminent
,
yet
not
transcendent
,
but
within
the
sphere
and
compass
of
imitation
.
'T
is
a
policy
of
Satan
,
to
stave
us
off
from
imitation
of
the
Saints
,
by
a
fond
superstitious
admiration
of
them
.
But
my
aym
and
purpose
is
to
look
upon
this
speech
,
Secondly
,
as
sever'd
from
passionate
and
unseasonable
Infirmities
;
and
to
set
it
in
just
,
and
due
circumstances
:
and
then
it
is
a
speech
of
admirable
Piety
.
The
words
are
a
Suit
,
and
request
,
made
by
the
Prophet
for
his
death
,
and
dissolution
;
he
made
request
for
himself
that
he
might
dye
.
In
it
observe
two
Particulars
;
-
1.
The
Suit
it self
,
O
Lord
,
take
away
my
life
.
-
2.
A
double
Meditation
that
works
him
to
this
desire
and
request
for
death
.
-
1.
Is
a
full
contentation
,
and
present
satiety
;
Satis
est
,
It
is
enough
.
-
2.
Is
an
apprehension
of
his
natural
condition
and
frailty
,
I
am
no
better
then
my
fathers
.
First
,
for
his
forwardness
to
dye
,
and
motion
he
makes
for
it
.
Conceive
it
in
three
Particulars
:
-
1.
Optat
;
Here
is
an
holy
Wish
.
-
2.
Orat
;
That
's
more
;
he
makes
an
holy
Supplication
.
-
3.
Resignat
;
He
yields
himself
up
to
God
in
an
holy
Resignation
.
I.
Optat
;
He
expresses
his
willingness
,
he
wishes
to
dye
.
For
fuller
understanding
of
this
willingness
to
dye
,
let
us
consider
,
-
1.
The
Nature
of
it
.
-
2.
The
Grounds
,
and
Occasions
of
it
.
-
3.
The
Evidences
,
and
Strength
,
and
Power
of
it
.
-
1.
The
Nature
of
it
.
To
flesh
and
bloud
it
is
a
strange
paradox
;
that
death
should
come
within
the
compass
of
a
Wish
;
whereas
Nature
,
and
Reason
,
and
Religion
too
,
all
seem
to
lead
us
to
the
preservation
and
maintenance
of
our
Life
,
and
Being
.
'T
is
true
,
and
yet
Elias
his
case
is
here
allowable
,
and
of
ordinary
use
and
practice
too
.
The
Saints
of
God
may
,
and
are
willing
to
dye
,
and
wish
for
it
;
but
yet
with
these
Caveats
:
-
-
1.
Caveat
;
In
these
wishes
for
Death
,
they
apprehend
Death
in
a
limited
Consideration
;
-
-
1.
In
the
apprehension
of
Nature
,
as
it
is
a
state
and
condition
of
Separation
and
Destruction
;
so
we
all
shrink
at
it
,
and
flee
from
it
.
'T
is
that
impression
that
God
hath
planted
in
us
,
a
care
to
preserve
,
and
maintain
our
Being
.
Death
thus
apprehended
,
makes
David
beg
respit
,
Psal.
xxxix
.
13.
O
spare
me
,
that
I
may
recover
strength
,
before
I
go
hence
,
and
be
no
more
.
Psal.
vi
.
5.
In
death
there
is
no
remembrance
of
thee
.
This
makes
S.
Paul
sigh
and
groan
.
We
would
not
be
uncloath'd
of
this
garment
of
our
flesh
,
but
enter
immediately
into
immortality
.
Nay
,
amongst
others
,
even
this
apprehension
made
Christ
wish
escapal
and
deliverance
.
He
fear'd
,
and
wish'd
,
and
begg'd
escapal
.
-
2.
In
the
apprehension
of
Religion
;
as
Death
comes
with
a
malediction
,
that
makes
it
dreadful
.
Were
Death
onely
a
consequent
of
Nature
,
or
a
contingency
of
Fortune
,
or
a
contrivance
of
Man
,
some
more
manly
resolutions
may
willingly
undergo
it
.
But
as
it
is
the
stroke
of
Gods
anger
and
indignation
,
that
heads
the
arrow
and
dart
of
Death
;
and
as
it
is
attended
with
that
train
of
evils
and
curses
that
follow
Death
,
that
's
matter
of
horror
.
To
see
Death
on
a
pale
Horse
,
is
dismal
,
Rev.
vi
.
8.
but
to
see
Hell
following
after
him
,
that
's
dreadful
.
To
look
into
the
Grave
,
and
see
the
Worm
of
Corruption
,
't
is
sad
;
but
to
look
lower
,
and
to
see
that
never-dying
Worm
,
gnawing
,
and
consuming
,
that
's
unsufferable
.
Thus
it
is
not
desirable
:
But
then
,
-
3.
In
the
apprehension
of
Faith
,
we
find
Death
altered
and
changed
;
nay
,
sanctified
,
and
sweetned
to
us
;
made
useful
and
advantageous
;
and
so
it
is
acceptable
and
desirable
.
Death
,
in
its
own
nature
,
is
Gods
Serjeant
and
Officer
;
the
appearance
of
such
an
one
to
a
debtor
,
or
malefactor
,
is
fearful
,
and
they
run
from
him
;
but
to
a
friend
,
or
acquaintance
,
he
is
as
a
messenger
of
love
,
and
we
willingly
admit
of
him
.
This
Officer
comes
to
a
Christian
,
not
to
arrest
,
or
attach
him
,
but
lovingly
to
invite
him
.
'T
is
made
an
in-lett
into
heaven
,
a
passage
to
eternity
:
Oh
,
When
shall
I
come
,
and
appear
before
God!
-
2.
Caveat
.
The
Saints
desires
of
Death
are
alwayes
conceiv'd
with
a
limitation
of
submission
to
Gods
will
,
and
appointment
.
In
this
case
,
S.
Bernard
gives
us
a
good
rule
of
conformity
to
Gods
will
and
pleasure
.
He
makes
a
threefold
subjection
of
these
desires
to
God
:
-
-
1.
Is
,
Quod
certum
est
Deum
nolle
,
execremur
nos
:
When
Gods
negative
is
clear
and
express
,
he
rejects
our
desires
;
we
must
yield
and
give
over
:
As
it
was
with
Moses
,
he
begg'd
often
of
God
to
go
into
Canaan
;
at
last
,
God
gives
his
peremptory
denial
,
Speak
no
more
to
me
of
this
matter
;
and
Moses
gave
over
.
-
2.
Is
,
Quod
certum
est
Deum
velle
,
velimus
&
nos
:
When
Gods
will
is
express
and
absolute
,
then
we
must
absolutely
desire
it
.
When
God
did
definitively
appoint
Moses
to
dye
,
Go
up
to
the
Mount
,
and
dye
;
Moses
yields
presently
:
He
dyed
according
to
the
word
of
the
Lord
,
Deut.
xxxiv
.
5.
-
3.
Is
,
Quod
incertum
est
,
utrum
velit
,
an
nolit
;
neque
velimus
ex
toto
,
nequc
non
velimus
,
neutri
parti
nimis
inhaereamus
:
When
his
will
,
for
Life
or
Death
,
is
hidden
,
and
secret
,
then
we
must
bring
down
our
desires
from
an
absolute
Petition
,
to
an
humble
and
submissive
Subordination
.
Thus
that
good
Bishop
in
S.
Bernard
,
tempers
his
desires
and
prayers
for
Death
;
Domine
,
si
adhuc
populo
tuo
sum
necessarius
,
non
recuso
laborem
;
fiat
voluntas
tua
;
desidero
requiem
,
non
recuso
laborem
.
-
3.
Caveat
.
The
Saints
desires
of
Death
are
limited
,
and
stinted
with
an
holy
moderation
.
In
this
case
,
what
the
School-men
resolve
of
Christs
desire
of
Life
,
we
may
conclude
of
the
Saints
desire
of
Death
;
it
was
an
act
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
it
was
a
moderate
willingness
,
not
a
resolute
will
:
As
S.
Paul
expresses
it
,
2
Cor.
v.
8.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
had
rather
,
Phil.
i.
23.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
is
better
to
dye
.
These
desires
of
Death
,
are
not
so
much
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
they
purpose
,
and
fix
upon
;
as
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
is
pleasing
and
acceptable
.
As
Gerson
expresses
it
;
they
have
mortem
in
desiderio
,
but
yet
they
have
vitam
in
pätientia
;
they
desire
death
,
but
they
will
with
patience
endure
life
.
Ask
Saint
Paul
what
he
wishes
,
what
is
his
choice
,
and
longing
?
Oh!
't
is
to
die
;
it
is
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ask
him
what
he
wills
;
that
's
to
abide
still
,
as
God
sees
cause
.
You
have
seen
the
nature
of
Elias
his
willingness
to
die
:
See
now
,
-
2.
What
occasions
this
willingness
in
Elias
to
die
.
Besides
those
main
grounds
that
work
the
hearts
of
Gods
children
to
desire
death
,
and
to
wish
it
with
comfort
;
as
,
-
-
1.
That
the
power
and
sting
of
death
is
vanquish'd
,
and
swallowed
up
in
victory
.
-
2.
That
Christ's
death
hath
freed
us
from
the
fear
of
it
.
-
3.
That
death
puts
a
blessed
end
to
all
sin
,
and
corruption
.
-
4.
That
it
opens
unto
us
a
blessed
entrance
into
glory
.
Besides
these
,
the
spirit
of
Elias
is
wrought
to
this
willingness
,
and
desire
of
death
,
upon
these
Occasions
,
-
-
1.
Taedio
afflictionum
.
Elias
his
life
was
beset
with
many
vexations
,
and
afflictions
,
the
hatred
of
the
whole
Kingdom
was
upon
him
;
he
was
a
man
whose
life
was
imbitter'd
with
sorrows
.
'T
is
one
blessed
end
,
and
issue
of
afflictions
,
they
wean
us
from
the
desire
of
life
.
Prosperity
glues
us
to
this
life
,
Afflictions
loosen
us
.
O
mors
quàm
amara
!
How
bitter
is
death
when
we
are
at
ease
!
O
mors
,
quàm
jucunda
!
How
pleasant
is
it
when
we
are
in
torments
.
These
minores
mortes
,
fit
us
for
the
great
Death
.
S.
Paul's
fightings
with
beasts
at
Ephesus
,
made
him
willing
to
grapple
with
this
.
When
the
soul
of
man
finds
no
footing
on
outward
things
,
then
it
wishes
it
had
the
wings
of
a
Dove
,
that
it
might
fly
away
,
and
be
at
rest
.
Happy
afflictions
that
fit
us
for
death
!
-
2.
Grief
for
the
miseries
of
the
Church
;
That
goes
nearer
.
In
private
sufferings
,
a
Christian
can
be
more
contented
,
when
it
goes
well
with
the
publick
;
but
if
the
Church
lies
under
misery
,
that
makes
an
Elias
to
call
for
death
.
Old
Eli
,
who
digested
well
enough
his
private
sorrow
;
yet
,
when
the
Ark
was
taken
,
He
fell
off
from
the
seat
backward
,
and
he
died
.
The
Saints
are
loth
to
see
evil
days
,
to
outlive
the
prosperity
of
Gods
people
.
The
Lord
shall
make
thee
see
Ierusalem
in
prosperity
all
thy
days
.
-
3.
Sensus
impotentiae
;
An
apprehension
of
an
inability
to
do
any
more
good
.
Elias
was
tired
and
wearied-out
with
the
gain-sayings
of
Idolaters
,
he
had
conflicted
with
their
obstinacy
:
Ahab
is
hardned
,
Iezabel
enraged
,
Baal
restored
,
Gods
Prophets
are
persecuted
;
he
sees
no
success
of
all
his
pains
,
he
is
weary
of
his
life
.
As
the
soul
in
the
body
,
if
it
be
hindred
of
action
,
it
forsakes
the
body
presently
;
so
the
spirit
of
Elias
finding
he
could
not
prevail
,
it
desires
to
relinquish
an
ungrateful
world
,
and
to
retire
to
Heaven
.
-
4.
Praegustus
coeli
;
The
anticipation
and
feeling
of
those
joyes
,
of
that
rest
,
and
bliss
,
whetts
the
appetite
of
Elias
,
to
desire
possession
and
fruition
of
them
.
If
there
be
so
much
comfort
in
lumine
Prophetiae
,
how
much
more
is
there
in
lumine
Gloriae
?
If
Mount
Carmel
,
and
the
Visions
there
,
be
so
ravishing
,
what
is
Gods
high
and
holy
Mountain
,
and
those
Revelations
?
No
question
,
Saint
Paul's
rapture
,
bred
in
him
an
high
measure
of
heavenly-mindedness
.
If
the
assistance
of
one
Angel
,
feeding
the
Prophet
,
was
so
ravishing
,
what
will
be
the
society
of
innumerable
Angels
?
If
Communion
with
God
upon
Earth
be
so
gladsome
,
how
unspeakable
will
Communion
in
Heaven
be
?
Si
bonus
es
,
Domine
,
animae
quaerenti
,
quanto
magis
invenienti
?
-
These
were
the
grounds
and
occasions
of
Elias
his
willingness
to
die
.
But
,
-
3.
What
evidences
of
this
willingness
to
die
will
appear
in
Gods
children
,
and
what
is
the
strength
and
power
of
it
?
-
-
1.
It
will
appear
in
encouraging
them
against
the
forethoughts
of
death
;
the
thoughts
of
death
are
not
ghastly
to
them
.
Their
frequent
meditations
and
desires
of
it
,
make
them
acquainted
with
it
,
and
familiar
to
them
.
Nemo
timet
facere
,
quod
se
novit
benè
didicisse
.
Gerson
.
-
2.
It
will
free
them
from
dismayedness
at
the
approach
of
death
,
make
them
willing
to
entertain
it
.
Gods
calling
them
to
death
,
they
presently
hear
.
Non
clamores
tantum
,
sed
susurros
divinos
statim
percipiunt
.
The
very
beckning
of
Gods
hand
makes
them
hasten
to
him
.
It
was
no
more
'twixt
Moses
and
God
,
but
,
Go
up
and
die
.
Thus
Saint
Paul
,
tell
him
of
bonds
,
I
care
not
for
death
,
saith
he
.
-
3.
It
will
bear
them
out
in
the
conflict
and
onset
of
death
.
Makes
a
Christian
smile
at
the
face
of
it
.
How
peaceably
died
Iacob
,
Aaron
,
Moses
,
and
Simeon
?
As
Saint
Bernard
of
Christs
yielding
up
the
Ghost
,
Quis
tam
facilè
,
quando
vult
,
dormivit
?
-
4.
It
makes
them
triumph
over
the
most
tormenting
,
and
cruel
deaths
.
The
three
Nobles
in
Daniel
slighted
the
furnace
;
Martyrs
kissed
the
stake
;
they
would
not
accept
of
deliverance
;
like
valiant
Souldiers
that
are
desirous
to
be
put
upon
desperate
Services
.
That
's
the
first
,
Optat
;
Elias
wishes
to
dye
,
so
willing
is
he
to
it
.
II.
Orat
;
He
makes
his
prayer
that
he
may
die
;
That
imports
more
.
-
1.
Prayer
,
is
a
deliberate
desire
.
Sudden
wishes
vanish
,
and
die
in
us
.
Many
have
some
pangs
of
mortification
,
and
leaving
the
world
,
as
Balaam
had
;
but
would
be
loth
God
should
take
them
at
their
word
,
like
him
in
the
Fable
.
No
;
Elias
and
a
Saint
goes
further
;
it
is
their
deliberate
wish
.
All
things
considered
,
they
judg
it
best
for
them
,
they
exercise
their
hearts
towards
it
,
waiting
with
Iob
,
groaning
with
S.
Paul
,
begging
with
Simeon
,
their
dissolution
.
-
2.
Prayer
,
it
is
a
religious
desire
,
a
matter
of
devotion
,
and
holy
supplication
,
tendred
to
God
,
framed
into
their
prayer
.
A
natural
man
,
or
a
wicked
man
may
have
wishes
to
die
,
and
deliberations
.
So
had
Achitophel
,
and
Iudas
;
but
they
presented
not
these
desires
in
prayers
to
God
.
The
Saints
die
like
Ioab
,
at
the
horns
of
the
Altar
,
by
prayer
sacrificing
their
lives
to
God
;
like
old
Simeon
,
brought
by
the
Spirit
into
the
Temple
,
and
there
praying
for
death
.
-
3.
Prayer
,
it
is
a
restrained
desire
.
Prayer
extends
the
will
,
but
restrains
the
power
.
He
is
willing
to
die
,
Oh
that
I
had
wings
like
a
Dove
!
but
is
not
the
disposer
of
his
life
to
part
with
it
at
pleasure
.
Were
our
lives
our
own
,
we
need
not
beg
leave
of
God
to
lay
them
aside
.
His
Petition
,
't
is
a
real
Confession
,
that
our
time
is
in
Gods
hand
,
not
in
our
own
.
We
may
be
waiters
,
and
suiters
,
and
in
desires
hastners
,
but
not
executioners
of
our
own
death
.
As
Gregory
saith
,
we
must
like
Elias
be
in
ore
speluncae
,
or
in
ostio
Tabernaculi
;
with
Abraham
,
ready
to
receive
death
,
not
to
hasten
it
to
us
.
In
preparation
we
must
hasten
,
not
in
execution
.
Our
hastning
must
not
prevent
Gods
coming
;
Hastening
to
the
coming
of
our
Lord
Iesus
,
2
Pet.
iii.
12.
not
before
his
coming
.
That
's
the
second
,
Orat.
III.
Resignat
;
Take
away
my
life
;
it
is
an
act
of
resignation
.
He
directs
,
and
tenders
,
and
resigns
it
up
to
him
;
and
that
upon
divers
Reasons
:
-
1.
Ob
jus
dominii
;
He
yields
up
his
life
to
God
,
as
the
Lord
of
it
.
No
man
lives
to
himself
,
and
no
man
dies
to
himself
;
whether
we
live
,
we
live
to
the
Lord
,
whether
we
die
,
we
die
to
him
;
whether
therefore
we
live
or
die
,
we
are
the
Lords
,
Rom.
xiv
.
7.
placed
here
in
our
stations
.
The
issues
of
life
belong
unto
him
.
We
are
not
Masters
of
our
time
,
or
life
.
David
served
his
time
according
to
the
counsel
of
God
.
Old
Simeon
begs
his
dismission
.
-
2.
Ob
fidem
depositi
.
He
commits
his
life
to
be
kept
in
the
hands
of
God
.
The
Saints
in
their
death
,
do
not
utterly
relinquish
,
and
for
ever
depart
with
life
,
but
they
depositate
and
intrust
God
with
it
.
Thus
Tertullian
,
Our
life
is
,
in
deposito
apud
Deum
,
per
fidelissimum
sequestrem
Dei
&
hominum
Iesum
Christum
.
Those
things
that
I
have
committed
to
him
,
he
will
keep
.
Our
lives
,
they
are
the
pledge
of
our
faith
we
leave
in
Gods
hand
.
Thus
David
puts
his
life
into
Gods
hand
;
My
time
is
in
thy
hand
,
deliver
me
from
the
hand
of
mine
enemies
,
and
from
them
that
persecute
me
,
Psal.
xxxi
.
15.
So
,
our
Saviour
,
Father
,
into
thy
hands
I
commend
my
spirit
.
-
3.
Ob
specialitatem
modi
.
It
is
strange
;
being
in
the
fear
of
death
,
he
begs
death
;
he
flies
for
his
life
,
and
yet
he
flies
from
it
;
desires
to
die
,
to
escape
death
.
True
,
but
this
suit
of
his
is
,
for
the
special
manner
of
his
death
,
and
dissolution
.
-
1.
Ut
non
violenta
,
sed
placida
morte
.
He
desires
to
escape
Iezabel's
cruelty
;
begs
of
God
to
dispose
of
him
to
a
peaceable
death
,
and
dissolution
.
Deliver
my
darling
from
the
power
of
the
Dog
,
Psal.
xxii
.
20.
An
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
inter
beneficia
;
a
favour
,
and
a
blessing
,
to
be
asked
,
and
sought
for
.
'T
was
granted
to
Iosiah
,
to
die
in
peace
;
so
,
to
Hezekiah
.
Iob
accounts
it
a
blessing
to
die
in
his
nest
,
Iob
xxix
.
18.
David
desires
to
fall
into
the
hands
of
God
,
rather
then
into
the
hands
of
men
.
Blesse
God
,
that
we
can
close
our
brethrens
eyes
in
peace
;
that
they
are
gathered
into
the
barn
,
like
ripe
Corn
,
by
the
Sickle
of
death
,
not
by
the
Sword
of
an
enemie
.
-
2.
Ut
honesta
,
non
probrosa
morte
.
Take
thou
my
life
away
,
let
not
Iezabel
have
her
will
on
me
.
'T
is
an
honest
,
and
honourable
wish
,
Decorè
cadere
;
as
Saul
,
That
the
Philistines
mock
me
not
,
1
Sam.
xxxi
.
4.
Not
to
have
the
death
of
a
Dog
,
or
the
burial
of
an
Ass.
'T
is
that
which
the
Church
bewails
,
Psal.
lxxix
.
2.
The
dead
bodies
of
thy
servants
have
they
given
to
be
meat
unto
the
fowls
of
the
heaven
,
the
flesh
of
thy
Saints
unto
the
beasts
of
the
earth
.
Those
two
Witnesses
in
the
Revelations
,
whom
spiritual
Iezabel
slays
,
she
suffers
their
dead
bodies
to
lie
unburied
,
in
the
streets
of
that
great
City
.
-
3.
Ut
non
in
Deum
contumeliosa
morte
,
sed
honorifica
moriatur
;
that
he
might
die
such
a
death
,
as
God
be
not
dishonoured
by
it
.
It
was
the
trial
of
Baals
deity
,
that
he
could
not
rescue
his
Priests
from
destruction
.
Iezabel
hath
sworn
by
her
false
Gods
,
that
Elijah
shall
suffer
.
See
now
,
it
stands
God
upon
,
in
point
of
honour
,
to
rescue
Elias
;
and
Elias
begs
such
a
death
,
as
might
not
make
Iezabel
blaspheme
and
insult
over
God
.
'T
is
the
desire
of
Gods
children
,
to
die
for
the
greatest
advantage
of
Gods
glory
;
That
God
might
be
magnified
in
their
bodies
by
life
or
death
.
Thus
it
is
said
of
Christs
prediction
of
Saint
Peters
death
,
by
what
manner
of
death
he
should
glorifie
God
.
Is
martyrdom
the
way
of
glorfying
God
?
The
Saints
run
to
it
.
Ey
,
but
it
will
make
the
enemies
of
God
insult
the
more
:
Elias
prayes
against
it
;
Athanasius
fled
from
it
.
They
desire
to
die
for
the
greatest
purpose
,
that
their
deaths
may
be
precious
,
and
rich
.
So
much
for
the
first
,
Elias
his
willingness
to
die
.
Now
follow
,
Secondly
,
The
two
Meditations
that
work
him
to
this
willingness
.
To
speak
of
one
of
them
onely
;
and
that
's
an
holy
satiety
,
Satis
est
,
It
is
enough
.
Take
it
in
these
four
Expressions
;
-
1.
Satis
vitae
meae
;
It
is
enough
,
Lord
;
I
have
lived
long
enough
.
The
Saints
of
God
can
set
a
full
period
,
they
can
stint
their
desires
of
longer
life
.
They
wish
not
an
eternity
here
.
A
worldly
man
,
Oh
,
he
could
part
with
another
life
,
might
this
life
last
always
.
No
,
't
is
Gods
blessing
to
his
children
;
they
are
satisfied
with
length
of
days
,
Psal.
xcii
.
16.
-
2.
Satis
mundo
;
They
have
enough
of
the
world
too
.
The
comforts
of
this
life
,
the
pleasures
,
profits
,
preferments
;
they
can
stop
,
and
stay
at
them
too
,
refusing
with
Barzillai
,
the
offers
of
preferment
.
How
shamefull
is
it
for
old
men
,
to
thirst
after
riches
and
honours
!
like
the
two
Tribes
,
content
to
stay
on
this
side
Jordan
,
for
the
goodness
of
the
Countrey
?
-
3.
Satis
officio
;
He
hath
finished
,
and
fulfilled
his
course
,
that
makes
him
willing
to
die
,
he
hath
accomplished
his
Ministerie
.
Happy
they
whose
work
is
done
,
before
their
day
be
done
.
The
ability
of
giving
a
good
account
of
our
service
,
is
the
powerfullest
encouragement
to
be
willing
to
die
.
Thus
S.
Chrysostom
observes
,
in
compare
of
these
two
places
;
S.
Pauls
escapal
out
of
Damascus
,
and
his
readiness
to
die
at
Ierusalem
;
Then
he
had
done
no
service
,
so
he
was
loth
to
die
;
now
Paul
the
Aged
,
had
finished
his
course
,
then
he
is
ready
for
bonds
,
and
death
.
So
Christ
,
till
his
work
was
finished
,
hid
himself
;
after
,
he
offered
himself
to
them
.
-
4.
Satis
miraculosae
providentiae
;
'T
is
enough
for
that
too
.
He
hath
been
mightily
,
and
miraculously
preserved
,
and
delivered
hitherto
,
he
will
not
thrust
himself
upon
more
miraculous
ways
;
'T
is
enough
,
Lord
,
now
end
my
life
.
Non
vult
oneri
esse
misericordiae
divinae
,
he
will
not
be
burthensome
to
the
mercy
of
God
.
The
Apostles
were
sparing
of
miracles
for
their
own
selves
,
wrought
none
in
their
own
hehalf
;
they
valued
not
life
at
the
rate
of
a
miracle
;
accounted
themselves
less
then
an
ordinary
mercy
.
For
this
Christian
Brother
of
ours
,
whose
blessed
death
and
departure
,
we
are
now
met
together
,
(
not
so
much
to
lament
,
and
bewail
,
as
)
to
celebrate
,
and
honour
;
much
,
very
much
,
may
be
spoken
of
him
,
to
the
glory
of
Gods
rich
grace
in
him
,
and
the
enbalming
of
his
name
with
a
precious
memory
.
But
the
applause
and
welcome
that
the
Saints
and
Angels
give
to
him
in
heaven
;
and
those
blessed
Euge's
,
that
the
Authour
and
finisher
of
his
faith
,
hath
received
him
with
,
are
the
true
,
and
full
commendation
that
his
soul
rests
in
.
Onely
,
in
a
few
words
,
Know
,
that
the
death
of
this
good
man
,
as
it
is
in
Gods
eyes
,
so
in
ours
it
must
be
,
honourable
,
and
precious
.
And
,
because
S.
Bernard's
Rule
is
true
;
Preciosa
mors
Sanctorum
,
quam
commendat
vita
pretiosa
;
You
all
witness
with
me
,
who
have
lived
with
him
,
that
his
carriage
hath
been
such
as
becomes
a
man
professing
the
fear
of
God
.
What
his
life
was
from
his
minority
,
most
of
you
know
better
then
my self
.
Onely
I
have
had
always
the
report
of
it
to
be
upright
,
and
unblameable
.
I
found
him
at
my
coming
,
the
chief
credit
and
improvement
of
the
worthy
pains
of
my
reverend
Predecessor
;
at
whose
feet
he
a
long
time
sate
as
a
good
proficient
.
And
since
my
being
here
,
I
have
remarkably
taken
notice
of
him
,
as
a
great
encouragement
of
mine
unworthy
labours
.
His
piety
,
and
course
of
godliness
,
hath
witness
of
all
men
,
and
of
the
Truth
it self
.
Which
was
,
-
1.
Timely
,
and
not
put
off
with
delays
.
He
often
blessed
God
,
that
called
him
so
timely
,
not
suffering
him
to
linger
till
the
evil
day
.
That
had
not
been
so
comfortable
.
-
2.
It
was
observable
to
his
own
heart
;
It
was
not
wrought
secretly
,
but
(
as
he
imparted
to
me
)
Piety
found
him
averse
;
and
it
was
not
without
some
enforcement
used
,
that
he
was
drawn
to
that
Sermon
which
gave
the
first
successfull
knock
at
his
heart
.
-
3.
It
was
constant
;
witness
his
diligence
,
and
timely
forwardness
to
repair
to
the
House
of
God
;
his
attention
,
reverence
,
devotion
there
,
observed
by
others
who
preached
occasionally
.
-
4.
It
was
judicious
,
not
groundless
,
but
intelligent
;
able
he
was
to
give
a
reason
of
his
Faith
.
He
was
exercised
in
the
study
of
the
Scriptures
,
and
grounds
of
Religion
;
able
to
speak
understandingly
.
-
5.
It
was
substantial
,
not
languishing
away
in
circumstances
and
trifles
.
He
professed
in
his
sickness
,
that
the
disputes
about
In-conformity
were
of
no
use
for
piety
,
and
that
the
power
of
Religion
was
not
in
them
.
-
6.
It
was
diffusive
;
-
-
1.
Into
all
his
life
-
2.
Into
his
family
and
children
.
-
3.
Into
his
friends
and
familiars
.
-
4.
In
an
unquestion'd
honesty
to
all
men
.
-
7.
It
was
solid
,
and
strong
,
bearing
him
up
in
this
long
,
tedious
,
and
oft-times
very
sharp
,
and
violent
sickness
.
-
-
1.
The
apprehensions
of
his
faith
were
constantly
quick
,
and
comfortable
;
he
felt
not
the
least
nibling
of
Satan
.
-
2.
His
patience
was
admirable
,
and
heroical
.
-
3.
His
charity
in
spending
himself
in
fruitful
conferences
,
and
perswasions
to
those
about
him
,
was
great
and
bountiful
.
-
8.
It
was
crowned
with
Perseverance
;
which
God
did
not
onely
secretly
bestow
upon
him
,
but
with
feeling
and
assurance
;
he
triumphed
in
it
.
One
of
his
last
speeches
was
,
Sathan
may
as
well
pluck
God
out
of
Heaven
,
as
pluck
my
soul
out
of
his
keeping
.
FINIS
.
Errata
.
PAge
31.
line
15.
read
pactional
▪
p.
75.
l.
36.
r.
1
p.
132.
l.
2.
r.
any
▪
p.
165.
l.
16.
r.
negativè
,
p.
188.
l.
3.
r.
not
▪
p.
190.
l.
34.
r.
loads
.
p.
203.
l.
25.
r.
she
.
p.
204.
l.
5.
r.
us
.
p.
●…06
.
l.
21.
r.
Jerem.
p.
243
l.
23.
r.
Hear
.
p.
245.
l
27.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
289.
l.
45.
r.
Author
.
p.
301.
l.
41.
r.
of
.
p.
303.
l.
44.
r.
Bona.
p.
328.
l
33.
r.
the.
l.
38.
r.
heart
,
p.
330.
l.
6.
r.
sacrifice
.
p.
351.
l.
28.
r.
Accent
.
p.
353.
l.
33.
r.
loaves
.
p.
377.
l
▪
15.
r.
twi●…s
.
l.
16.
r.
upbraids
.
p.
393.
l.
23.
r.
know
ye
not
.
p.
396.
l.
41.
r.
there
.
l.
20.
r.
choice
,
and
disparity
.